Letters
The whole work on one page. Select a passage number to open that passage with its notes, Scripture references, and citation.
Chapter 1
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ὃ προφητικὸς συνέξευξε λόγος, Ἐγὼ δέ σου τῇ ὁσιότῆτι οὐκ ὡς ἀκροατῇ συνετῷ, ἀλλ᾽ ὡς κριτῇ σοφῷ καὶ ἀληθεῖ, τὴν εἰς τὸν. θεῖον ᾿Απόστολον φεῖσάν μοι δέδωκα βίδλον. Καὶ καθάπερ οἱ χρυσοχόοι: τῇ βασάνῳ προσφέρουσι τὸν χρυαὸν, ἰδεῖν ἐθέλοντες εἰ ἀκίόδηλός τε καὶ ἄπεφθος- οὕτως ἐγὼ τῇ σῇ θεος … μενος, εἴτε εὖ ἔχει, εἴτε τινὸς δεῖται καθάρσεως. ᾿Αλλὰ καὶ ἀναγνοὺς καὶ πέμψας, οὐδὲν ἡμῖν, ὦ φίλη κεφαλὴ, τῶν εἰρημένων περὶ τούτου δεδήλωχας. Ἡ δὲ σιγή με παρασκευάζει τοπάζειν, ὡς τἀναντία περὶ ταύτης ψηφισάμενος. ὁ κριτὴς, οὐκ ἠθέλησε διὰ τοῦ μηνῦσαι λυπῆσαι. Λῦσον τοίνυν τὴν ὑποψίαν, καὶ τὴν περὶ τοῦ συγγράμματος ψῆφον δηλῶσαί μου καταξίωσον.
ho prophētikos synexeuxe logos, Egō de sou tę̄ hosiotēti ouk hōs akroatę̄ synetǭ, all᾽ hōs kritę̄ sophǭ kai alēthei, tēn eis ton. theion ᾿Apostolon pheisan moi dedōka bidlon. Kai kathaper hoi chrysochooi: tę̄ basanǭ prospherousi ton chryaon, idein ethelontes ei akiodēlos te kai apephthos- houtōs egō tę̄ sę̄ theos … menos, eite eu echei, eite tinos deitai katharseōs. ᾿Alla kai anagnous kai pempsas, ouden hēmin, ō philē kephalē, tōn eirēmenōn peri toutou dedēlōchas. Hē de sigē me paraskeuazei topazein, hōs tanantia peri tautēs psēphisamenos. ho kritēs, ouk ēthelēse dia tou mēnysai lypēsai. Lyson toinyn tēn hypopsian, kai tēn peri tou syngrammatos psēphon dēlōsai mou kataxiōson.
… as the prophetic word joined the two together. To your Holiness, then, I have given the book I worked on concerning the divine Apostle, not as to an intelligent hearer but as to a wise and true judge. Goldsmiths bring their gold to the touchstone because they want to see whether it is genuine and refined; in the same way I [brought it] to your Piety … wishing [to learn] whether it is sound or needs some purifying. But although you have read it and sent it back, you have told us nothing at all, my dear friend, of what you think of it. Your silence makes me suspect that the judge has voted against it and did not wish to grieve me by saying so. So remove the suspicion, and be good enough to tell me your verdict on the work.
Chapter 2
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Οὐκ οἶμαι τοὺς θερμῶς ἀγαπῶντας ταῖς τῶν ἀγα-. πωμένιωον ὡδῖσι κρίνειν ὀρθῶς " κλέπτει γὰρ ὁ πόθος τὸ δέχαιον. Καὶ γὰρ οἱ πατέρες ὥρᾳ λάμπειν τὰ δυσεἰδῇ παιδία νομίζουσι ". καὶ παῖδες ὡσαύτως τὰ τῶν πατέρων εἰδεχθὲς οὐκ ὁρῶσιν" οὕτω καὶ ἀδελφὸς ἀδελφὸν βλέπει, οὐκ ὡς ἣ φύσις, ἀλλ᾽ ὡς ἣ διά-. θεσις δείκνυσιν. Οὕτω τὴν σὴν θειότητα κρῖναι τοῖς ἐμοῖς ὑπείληφα λόγοις, τοῦ φέλτρου τὴν ψῆφον ἐξ-. ενεγχόντος. Μεγίστη γὰρ ἀληθῶς ἡ τῆς ἀγάπης ἰσχὺς, καὶ συσχιάζει πολλάκις τῶν φίλων οὐ μικρὰ πλημμελήματα. Ταύτης ἔχων τὸν πλοῦτον, ὦ φίλη χαφαλὴ, εὐφημίαις τοὺς ἡμετέρους ἐταινέασας λόγους ". ἐγὼ δέ σου τὴν θεοσέδειαν ἀπαγγέλλω τὸν ἀγαθὸν ἀντιδολῇσαι Δεσπότην, βεδαιῶσαι τοῖς λόγοις. τὴν εὐφημίαν, καὶ δεῖξαι τὸν ἐπαινούμενον, ὁποῖον. τῶν ἐπαινούντων ζωγραφοῦσιν οἱ λόγοι.
Ouk oimai tous thermōs agapōntas tais tōn aga-. pōmeniōon hōdisi krinein orthōs " kleptei gar ho pothos to dechaion. Kai gar hoi pateres hōrą lampein ta dyseidę̄ paidia nomizousi ". kai paides hōsautōs ta tōn paterōn eidechthes ouk horōsin" houtō kai adelphos adelphon blepei, ouk hōs hē physis, all᾽ hōs hē dia-. thesis deiknysin. Houtō tēn sēn theiotēta krinai tois emois hypeilēpha logois, tou pheltrou tēn psēphon ex-. enenchontos. Megistē gar alēthōs hē tēs agapēs ischys, kai syschiazei pollakis tōn philōn ou mikra plēmmelēmata. Tautēs echōn ton plouton, ō philē chaphalē, euphēmiais tous hēmeterous etaineasas logous ". egō de sou tēn theosedeian apangellō ton agathon antidolę̄sai Despotēn, bedaiōsai tois logois. tēn euphēmian, kai deixai ton epainoumenon, hopoion. tōn epainountōn zōgraphousin hoi logoi.
I do not think that those who love warmly judge rightly the offspring of those they love, for affection steals away justice. Fathers think their plain children are radiant with beauty, and children likewise do not see their fathers' ugliness; so too a brother looks at a brother not as nature shows him but as affection does. That, I suppose, is how your Godliness has judged my writings: the love-charm brought in the verdict. The strength of love is truly very great, and it often throws a shade over faults of friends that are not small. Since you possess this wealth, my dear friend, you have praised our writings with words of commendation. I in turn ask your Piety to entreat the good Master to make the praise of my writings come true, and to show the one praised to be such as the words of those who praise him portray him.
Chapter 3
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Ὁ μὲν θεῖος ᾿Απόστολος τὰς τοιαύτας ἀπαγορεύει. συγκρίσεις. Ῥωμαίοις γὰρ ἐπιστέλλων οὕτως ἔφη “. « Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὅς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν, καὶ τότε ὁ ἔπαιγος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. » Μάλα δὲ οἰχότως τοῦτο πεποίηκεν. Ἡμεῖς μὲν γὰρ μόνα. ὁρῶμεν τὰ πράγματα" ὁ δὲ τῶν ὅλων Θεὸς καὶ τῶν. ταῦτα δρώντων ἐπίσταται τὸν σκοπὸν, καὶ τούτῳ͵ μᾶλλον. ἢ τοῖς ἔργοις δικάζων ἐκφέρει τὴν ψῆφον. Οὕτω στεφανώσει τὸν θεῖον ᾿Απόστολον γενόμενον, τοῖς Ἰουδαίοις. ὡς Ἰουδαῖον, καὶ τοῖς κατὰ νόμον ὡς ὑπὸ νόμου, καὶ τοῖς ἀνόμοις ὡς ἄνυμον. Διὰ γὰρ͵ τὴν τῶν πολλῶν ὠφέλειαν τοῖς τῆς ὑποκρίσεως προσωὠπείοις ἐχρήσατο" οὗ κ»όλαχος ἀσπαζόμενος βίον, καὶ κέρδος ἐπιζήμιον ἑαυτῷ μηχανώμενος " ἀλλ᾽ οἷς τὴν διδασκαλίαν προσέφερε τὴν ὠφέλειαν πραγματευόμενος. μὲν οὖν θεσπέσιος Παῦλος, ὡς ἔφην. ἤδη, τὸ θεῖον ἀναμένειν κελεύει κριτήριον. Ἐπειδὴ. δὲ καὶ τῶν μειζόνων χατατολμῶμεν, καὶ θεολογίας" τῆς ὑπὲρ νοῦν καὶ λόγον ἀἁπτόμεθα, οὐ βλασφημίας ἀφορμὰς κατὰ τοὺς ἀνοσίους ἐπιζητοῦντες αἴρετι-. χοὺς, ἀλλὰ τὴν ἐκείνων ἀσέδειαν ἐξελέγχοντες, καὶ ὡς χωροῦμεν τὸν Ποιητὴν ἀνυμνοῦντες, οὐδὲν ἀπεικὸς δρῴημεν ἂν πρὰς τὴν ὑμετέραν ἀποκρινόμενοι Ὑπέθεσθε τῷ λόγῳ δυσσεδῇ δικαστὴν, αἴρεσιν. δεδωκότα δύο τισὶν ἀθληταῖς εὐσεδείας, ὥστε δυοῖν. θάτερον δρᾶδαι, ἣ θῦσαι δαίμοσιν, ἣ σφᾶς εἰς τὰ πέλαγος ῥίψαι" καὶ τὸν μὲν ἁρπάσαι τὸ δευτερον, καὶ προθύμως εἰς τὸν βυθὸν χυδιστῆσαι᾽ τὸν δὲ μηδἕτερον ἐλέτθαι" ἀλλὰ τὴν τῶν εἰδώλων. λατρείαν. παραπλησίως τῷ προτέρῳ βδελύξασθαι, ἑαυτὸν δὲ μὴ. παραδοῦναι τοῖς κύμασιν, ἀλλ᾽ ἀναμεῖναι βίᾳ τοῦτο παρ᾽ ἑτέρου παθεῖν. Οὕτω ταῦτα τῷ λόγῳ διασχευά-. σαντες, ἤρεσθε πότερος αὐτοῖν ἄμεινον δεδραχόναι δοκεῖ. Ἐγὼ δὲ οἶμαι καὶ ὑμῖν συνδοχεῖν τὸν δεύτερον ἀξιαγαστότερον εἶναι. Οὐδὲ γὰρ μὴ προσταττόμενον͵ χρὴ τινα ἑαυτὸν ὑπεξάγειν, ἀλλὰ προσμένειν ἣ τὸν Α αὐτόματον, ἣ τὸν βίαιον θάνατον. Καὶ τοῦτο διδάσκων ὁ Δεσπότης, τοὺς ἐν τῇδε τῇ πόλει διωκομένους φεύγεῖν εἰς ἑτέραν παρεκελεύσατο᾽ καὶ αὖθις χἀκχείνην ἀμείθειν, καὶ εἰς ἑτέραν ἀπιέναι πόλιν ἐκέλευσε. Ταῦνα πεπαιδευμένος ὁ θεῖος ᾿Απόστολος, τοῦ ἐθνάρχου τὰς χεῖρας διέφυγε, καὶ οὐδὲ τῆς φυγῆς τὸν τρόπον ἐσίγησεν " ἀλλ᾽ ὑπέδειξε τὴν σαργάνην τῷ λόγῳ, καὶ τὸ τεῖχος, καὶ τὴν θυρίδα, αὐχῶν ἐπὶ τούτοις, καὶ σεμνυνόμενος. Ὁ γὰρ θεῖος νόμος τὸ δοκοῦν αἰσχρὸν ποιεῖ σεμνόν. Οὕτω ποτὲ μὲν Φαριτὸν θάνατον δειμαίνων, ἀλλ᾽ ἐννόμως ἀγωνιζόμενος. Οὕτως ἐπεκαλέσατο Καίσαρα, τὰς τῶν Ἰουδαίων ἐπιδουλὰς προμαθών" καὶ τὸν ἀδελφιδοῦν δὲ πρὸς τὸν χιλίαρχον ἔπεμψε, καὶ τὰ τυρευθέντα μεμήνυκεν, οὐ τῆς παρούσης βιοτῆς ἐφιέμενος, ἀλλὰ τοῖς θείοις νόμοις ἑπόμενος. Οὐ γὸρ δὴ βούλεται ἡμᾶς ὁ Δεσπότης εἰς προῦπτον ἑαυτοὺς ἐμδάλλειν. Καὶ τοῦτο ἡμᾶς οὐ διὰ λόγων μόνον, ἀλλὰ καὶ διὰ πραγμάτων ἐδίδαξεν. Πολλάκις γὰρ τὰς μιαιφόνους τῶν Ἰουδαίων ἐξέχλινε χεῖρας. Καὶ ὁ μέγας δὲ Πέτρος, τῶν ἀποστόλων ὁ πρῶτος, ἀπολυθεὶς τῶν δεσμῶν, καὶ τὰς Ἡρώδου χεῖρας διαφυγὼν, ἀφίκετα μὲν εἰς τὴν οἰκίαν τὴν Ἰωάννου τοῦ ἑἐπιχαλουμένου Μάρκου, καὶ τὴν ἐχείνων φροντίδα λύσας τῇ παρουσίᾳ, καὶ σιγὴν ἄγειν κελεύσας, εἰς οἰκίαν ἑτέραν μετέστη, πλέον λαθεῖν τῇ μεταδάσει πειρώμενος. Τοῦτο τῆς φιλοαοφίας τὸ εἶδος εὑρήσομεν κἀν τῇ Παλαιᾷ. Καὶ γὰρ Μωῦσῆς ἑκεῖνος ὁ πολυύμνητος, ἀνδρίᾳ τῇ προτε- ς ραίᾳ κατὰ τοῦ Αἰγυπτίου χρησάμενος, εἶτα γνοὺς τῇ ὑστεραίᾳ κατάδηλον τὸν φόνον γεγενημένον, ἀπέδρα, καὶ πολλῶν ὁδὸν ἑξήνυσεν ἡμερῶν, καὶ τὴν Μαδιανῖτιν χατέλαδε χώραν. Οὕτως Ἠλίας ὁ πάνυ τὰς τῆς Ἰεζάδελ μεμαθηκὼς ἀπειλὰς, τοῖς ἀνελεῖν βουλομένοις ἑαυτὸν οὖκ ἐξέδωκεν, ἀλλὰ τὴν οἰκουμένην καταλιπὼν, ἔδραμεν εἰς τὴν ἔρημον. Εἰ δὲ «ὃ φυγεῖν τῶν πολεμούντων τὰς χεῖρας ὅσιόν τε καὶ Θεῷ προσφιλὲς, πολλῷ δήπουθεν ὁσιώτερον τὸ μὴ πεισθῆναι τῷ κελεύσαντι αὑτὸν ἑαυτοῦ γενέσθαι φογέα. Θὐδὲ γὰρ ὁ Κύριος εἶξεν εἰρηχότε τῷ διαδόλῳ " ς Βάλε σεαυτὸν ἄνωθεν κάτω. » Ὅτε δὲ τὰς Ἶουδαϊκὰς κατ᾽ αὐτοῦ χαθώπλισε χεῖρας, διὰ τῶν μαστίγων, καὶ τῶν ἀκανθῶν, καὶ τῶν ἥλων, καὶ τῆς κτίσεως ἐπειγομένης τοῖς ἀλιτηρίοις ἐκείνοις πανωὠλεθρίαν ἐπαγαγεῖν, αὐτὸς ὡς Δεσπότης ἐκώλυσεν, εἰδὼς τὸ πάθος τῷ κόσμῳ σωτήριον. Διά τοι τοῦτο καὶ παρὰ τὸ πάθο; τοῖς ἀ ποστόλοις ἔλεγεν " ε Εὔξασθε μὴ εἰσελθεῖν εἰς πειρασμόν. » Καὶ ἡμᾶς λέγειν ἐδίδαξεν ε Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν. » Μετασχηματίσωμεν δὲ, εἰ δοκεὶ, μικρά τινα τοῦ «ροδλήματος, καὶ σαφέστερον μαθησόμεθα τὴν ἀλήθειαν " καὶ ἀφελόμενοι τοῦ λόγου τὴν θάλατταν, φῶμεν ξίφος ἐγχειρίσαε τὸν δικαστὴν ἑνατέρῳ τῶν «ἀθλητῶν, καὶ προστάξαι τὸν οὐκ ἀνεχόμενον θῦσαι, τὴν οἰκείαν ἐκτεμεῖν κεφαλήν᾽ τίς οὖν ἄρα εὖ φρονῶν ἠνέσχετο ἂν αἵματι οἰκείῳ φοινίξαι τὴν δεξιὰν, οὐ δη αὶ γαν γί. οἱ καὶ δήμιος ἑαυτοῦ γενέσθαι, καὶ πολεμίαν ἀποφῆναι τὴν χεῖρα, καὶ εἶξαι τῷ παρανόμῳ κελεύσαντι δικαστῇ; Πολλῷ τοιγαροῦν ὁ δεύτερος ἀξιαγαστότερος. Τῷ προτέρῳ μὲν γὰρ ἢ προθυμία μόνη προσφέρει τὴν εὐφημίαν, τὸν δὲ δεύτερον πρὸς τῇ προθυμίᾳ καὶ ἡ εὐδουλία κοσμεῖ. Ταῦτα ἐγὼ μὲν πρὸς τὸ δεδομένον τῆς γνώσεως μέτρον διέχρινα " ὁ δὲ καὶ τὰ πράγματα καὶ τὰ ἐνθυμήματα σαφῶς ἐπιστάμενος, ἐν εῇ πῆς ἐπιφανείας ἡμέρᾳ δείξει τὸν ἄμεινον βουλευσῴμενον. !
Ho men theios ᾿Apostolos tas toiautas apagoreuei. synkriseis. Rhōmaiois gar epistellōn houtōs ephē “. « Hōste mē pro kairou ti krinete, heōs an elthę̄ ho Kyrios, hos kai phōtisei ta krypta tou skotous, kai phanerōsei tas boulas tōn kardiōn, kai tote ho epaigos genēsetai hekastǭ apo tou Theou. » Mala de oichotōs touto pepoiēken. Hēmeis men gar mona. horōmen ta pragmata" ho de tōn holōn Theos kai tōn. tauta drōntōn epistatai ton skopon, kai toutǭ͵ mallon. ē tois ergois dikazōn ekpherei tēn psēphon. Houtō stephanōsei ton theion ᾿Apostolon genomenon, tois Ioudaiois. hōs Ioudaion, kai tois kata nomon hōs hypo nomou, kai tois anomois hōs anymon. Dia gar͵ tēn tōn pollōn ōpheleian tois tēs hypokriseōs prosōōpeiois echrēsato" hou k»olachos aspazomenos bion, kai kerdos epizēmion heautǭ mēchanōmenos " all᾽ hois tēn didaskalian prosephere tēn ōpheleian pragmateuomenos. men oun thespesios Paulos, hōs ephēn. ēdē, to theion anamenein keleuei kritērion. Epeidē. de kai tōn meizonōn chatatolmōmen, kai theologias" tēs hyper noun kai logon haaptometha, ou blasphēmias aphormas kata tous anosious epizētountes aireti-. chous, alla tēn ekeinōn asedeian exelenchontes, kai hōs chōroumen ton Poiētēn anymnountes, ouden apeikos drǭēmen an pras tēn hymeteran apokrinomenoi Hypethesthe tǭ logǭ dyssedę̄ dikastēn, airesin. dedōkota dyo tisin athlētais eusedeias, hōste dyoin. thateron dradai, hē thysai daimosin, hē sphas eis ta pelagos rhipsai" kai ton men harpasai to deuteron, kai prothymōs eis ton bython chydistēsai᾽ ton de mēdeteron eletthai" alla tēn tōn eidōlōn. latreian. paraplēsiōs tǭ proterǭ bdelyxasthai, heauton de mē. paradounai tois kymasin, all᾽ anameinai bią touto par᾽ heterou pathein. Houtō tauta tǭ logǭ diascheua-. santes, ēresthe poteros autoin ameinon dedrachonai dokei. Egō de oimai kai hymin syndochein ton deuteron axiagastoteron einai. Oude gar mē prostattomenon͵ chrē tina heauton hypexagein, alla prosmenein hē ton A automaton, hē ton biaion thanaton. Kai touto didaskōn ho Despotēs, tous en tę̄de tę̄ polei diōkomenous pheugein eis heteran parekeleusato᾽ kai authis chakcheinēn ameithein, kai eis heteran apienai polin ekeleuse. Tauna pepaideumenos ho theios ᾿Apostolos, tou ethnarchou tas cheiras diephyge, kai oude tēs phygēs ton tropon esigēsen " all᾽ hypedeixe tēn sarganēn tǭ logǭ, kai to teichos, kai tēn thyrida, auchōn epi toutois, kai semnynomenos. Ho gar theios nomos to dokoun aischron poiei semnon. Houtō pote men Phariton thanaton deimainōn, all᾽ ennomōs agōnizomenos. Houtōs epekalesato Kaisara, tas tōn Ioudaiōn epidoulas promathōn" kai ton adelphidoun de pros ton chiliarchon epempse, kai ta tyreuthenta memēnyken, ou tēs parousēs biotēs ephiemenos, alla tois theiois nomois hepomenos. Ou gor dē bouletai hēmas ho Despotēs eis proupton heautous emdallein. Kai touto hēmas ou dia logōn monon, alla kai dia pragmatōn edidaxen. Pollakis gar tas miaiphonous tōn Ioudaiōn exechline cheiras. Kai ho megas de Petros, tōn apostolōn ho prōtos, apolytheis tōn desmōn, kai tas Hērōdou cheiras diaphygōn, aphiketa men eis tēn oikian tēn Iōannou tou heepichaloumenou Markou, kai tēn echeinōn phrontida lysas tę̄ parousią, kai sigēn agein keleusas, eis oikian heteran metestē, pleon lathein tę̄ metadasei peirōmenos. Touto tēs philoaophias to eidos heurēsomen kan tę̄ Palaią. Kai gar Mōysēs hekeinos ho polyymnētos, andrią tę̄ prote- s raią kata tou Aigyptiou chrēsamenos, eita gnous tę̄ hysteraią katadēlon ton phonon gegenēmenon, apedra, kai pollōn hodon hexēnysen hēmerōn, kai tēn Madianitin chatelade chōran. Houtōs Ēlias ho pany tas tēs Iezadel memathēkōs apeilas, tois anelein boulomenois heauton ouk exedōken, alla tēn oikoumenēn katalipōn, edramen eis tēn erēmon. Ei de «ho phygein tōn polemountōn tas cheiras hosion te kai Theǭ prosphiles, pollǭ dēpouthen hosiōteron to mē peisthēnai tǭ keleusanti hauton heautou genesthai phogea. Thyde gar ho Kyrios eixen eirēchote tǭ diadolǭ " s Bale seauton anōthen katō. » Hote de tas Ioudaïkas kat᾽ autou chathōplise cheiras, dia tōn mastigōn, kai tōn akanthōn, kai tōn hēlōn, kai tēs ktiseōs epeigomenēs tois alitēriois ekeinois panōōlethrian epagagein, autos hōs Despotēs ekōlysen, eidōs to pathos tǭ kosmǭ sōtērion. Dia toi touto kai para to patho? tois a postolois elegen " e Euxasthe mē eiselthein eis peirasmon. » Kai hēmas legein edidaxen e Kai mē eisenenkę̄s hēmas eis peirasmon. » Metaschēmatisōmen de, ei dokei, mikra tina tou «rodlēmatos, kai saphesteron mathēsometha tēn alētheian " kai aphelomenoi tou logou tēn thalattan, phōmen xiphos encheirisae ton dikastēn henaterǭ tōn «athlētōn, kai prostaxai ton ouk anechomenon thysai, tēn oikeian ektemein kephalēn᾽ tis oun ara eu phronōn ēnescheto an haimati oikeiǭ phoinixai tēn dexian, ou dē ai gan gi. hoi kai dēmios heautou genesthai, kai polemian apophēnai tēn cheira, kai eixai tǭ paranomǭ keleusanti dikastę̄? Pollǭ toigaroun ho deuteros axiagastoteros. Tǭ proterǭ men gar ē prothymia monē prospherei tēn euphēmian, ton de deuteron pros tę̄ prothymią kai hē eudoulia kosmei. Tauta egō men pros to dedomenon tēs gnōseōs metron diechrina " ho de kai ta pragmata kai ta enthymēmata saphōs epistamenos, en eę̄ pēs epiphaneias hēmerą deixei ton ameinon bouleusǭmenon. !
The divine Apostle forbids comparisons of this kind. Writing to the Romans he said: "So do not judge anything before the time, until the Lord comes, who will also bring to light the things hidden in darkness and disclose the purposes of the hearts; and then each one will receive his praise from God." He did this very fittingly. We see only the deeds, but the God of all also knows the aim of those who do them, and he pronounces his verdict judging by this rather than by the deeds. So he will crown the divine Apostle, who became to the Jews as a Jew, and to those under the law as one under the law, and to those without the law as one without the law. For the benefit of the many he made use of these masks of accommodation, not embracing a flatterer's life and contriving a gain that would be his own loss, but working for the benefit of those to whom he brought his teaching.
The inspired Paul, then, as I have said, bids us wait for the divine judgment. But since we venture even on greater things and touch on theology, which is beyond mind and speech, not seeking occasions of blasphemy as the unholy heretics do, but refuting their impiety and praising the Maker as far as we are able, we would do nothing unfitting in answering your question too. In your argument you supposed an impious judge who gave two athletes of true religion a choice, to do one of two things: either sacrifice to demons or throw themselves into the sea. One of them seized the second and eagerly plunged into the deep; the other chose neither, but loathed the worship of idols as much as the first, yet did not give himself up to the waves, but waited to suffer this by force at another's hand. Having set out the case this way, you asked which of the two seems to have acted better. I think that you too agree that the second is more admirable. For when one is not commanded to do so, a person should not take himself out of life, but await either a natural or a violent death.
The Master taught this when he commanded those persecuted in one city to flee to another, and again to leave that one too and go to another city. Trained in this, the divine Apostle escaped the hands of the ethnarch, and did not keep silent about the manner of his flight, but described in his letter the basket, the wall and the window, boasting of these things and taking pride in them. For the divine law makes what seems shameful honorable. So at one time [he called himself] a Phar[isee] … not dreading death, but contending lawfully. So he appealed to Caesar, having learned in advance of the plots of the Jews; and he sent his nephew to the tribune and reported what had been plotted, not because he was clinging to the present life but because he was following the divine laws. For the Master does not want us to throw ourselves into obvious danger. He taught us this not only by words but also by deeds: he often slipped away from the murderous hands of the Jews. And the great Peter, the first of the apostles, when he was released from his chains and escaped the hands of Herod, came to the house of John who was called Mark; and after relieving their anxiety by his presence and telling them to keep quiet, he moved to another house, trying the more to escape notice by the change.
We shall find this kind of wisdom in the Old Testament too. Moses, that much-praised man, having acted bravely against the Egyptian on the one day, and learning on the next that the killing had become known, ran away, travelled a journey of many days, and reached the land of Midian. So the great Elijah, when he learned of Jezebel's threats, did not hand himself over to those who wanted to kill him, but left the inhabited land and ran into the desert. If it is holy and dear to God to flee the hands of enemies, it is surely far holier not to obey one who orders a man to become his own murderer. Neither did the Lord yield to the devil when he said, "Throw yourself down from here." But when the devil armed the hands of the Jews against him, through the scourges, the thorns and the nails, and the creation was hastening to bring utter destruction on those wicked men, he himself as Master prevented it, knowing that the passion would save the world. That is why at the time of the passion he said to the apostles, "Pray that you may not enter into temptation," and taught us to say, "And lead us not into temptation."
Let us, if you like, recast the problem a little, and we shall learn the truth more clearly. Let us take the sea out of the argument and say that the judge put a sword into the hand of each athlete, and ordered the one who would not sacrifice to cut off his own head. Who in his right mind would endure to redden his right hand with his own blood, … to become his own executioner, to make his hand his enemy, and to yield to the lawless judge who gave the order? The second, then, is far more admirable. For the first only his eagerness wins praise; the second is adorned by good judgment as well as eagerness. This is how I have decided, according to the measure of knowledge given me; but he who clearly knows both the deeds and the thoughts will show, on the day of his appearing, which one judged better.
Chapter 4
4PG 83
Ὁ ψυχῶν καὶ σωμάτων Δημιουργὸς ἑκατέρᾳ φύσει τὰ πρόσφορα δέδωκε, καὶ κατὰ ταυτὸν ἡμᾶς καὶ τοῖς αἰσθητοῖς ἐπέκλυσεν ἀγαθοῖς. Μετὰ γὰρ τῆς παναγοῦς ἑορτῆς καὶ τὸν τριπόθητον ἔδωκεν ὑετὸν, ἵνα καθαρὰν ἀθυμίας τὴν πανήγυριν ἀποφήνῃ. καὶ τὴν σὴν θεοσέδειαν προσφθεγγόμενοι, τὴν ἀπὰ τῶν προσευχῶν αἰτοῦμεν βοήθειαν.
Ho psychōn kai sōmatōn Dēmiourgos hekaterą physei ta prosphora dedōke, kai kata tauton hēmas kai tois aisthētois epeklysen agathois. Meta gar tēs panagous heortēs kai ton tripothēton edōken hyeton, hina katharan athymias tēn panēgyrin apophēnę̄. kai tēn sēn theosedeian prosphthengomenoi, tēn apa tōn proseuchōn aitoumen boētheian.
The Creator of souls and bodies has given each of the two natures what suits it, and at one and the same time he has flooded us with good things both spiritual and sensible. Together with the all-holy feast he has given the rain we longed for so much, so that he might make the festival free of sorrow. … and addressing your Piety, we ask for the help of your prayers.
Chapter 5
5PG 83
Φροντίσιν ἡμᾶς καὶ λύπαις μετὰ τὴν ἁμαρτίαν συζεύξας ὁ δημιουργήσας Θεὸς, παρέσχεν ἡμῖν παραψυχῆς ἀφορμὰς τὰς θείας ἐν μέσῳ τεθεικὼς ἐορπάς. Αἱ γὰρ τούτων ὑποθέσεις καὶ τῶν θεοσδότων ἡμᾶς ἀναμιμνήσχουσι δωρεῶν, καὶ τὴν παντελῇ τῶν ἀνιαρῶν προμηνύουσι λύσιν. Τούτων τῶν ἀγαθῶν καὶ νῦν ἀπολαύσαντες, καὶ θυμηδίας ἀναπλησθέντες, τὴν σὴν μεγαλοπρέπειαν προσφθεγγόμεθα, καὶ τῆς φιλίας τὸ μέτρον ἐχτίνομεν κατὰ τὸν νόμον τῆς
Phrontisin hēmas kai lypais meta tēn hamartian syzeuxas ho dēmiourgēsas Theos, pareschen hēmin parapsychēs aphormas tas theias en mesǭ tetheikōs eorpas. Hai gar toutōn hypotheseis kai tōn theosdotōn hēmas anamimnēschousi dōreōn, kai tēn pantelę̄ tōn aniarōn promēnyousi lysin. Toutōn tōn agathōn kai nyn apolausantes, kai thymēdias anaplēsthentes, tēn sēn megaloprepeian prosphthengometha, kai tēs philias to metron echtinomen kata ton nomon tēs
When God the Creator yoked us to cares and griefs after the sin, he gave us occasions of comfort by setting the divine feasts in between. Their themes remind us of the gifts God has given and foretell the complete release from all that pains us. Having enjoyed these good things now too, and being filled with gladness, we address your Magnificence and pay the measure of friendship according to the law of …
Chapter 6
6PG 83
Παρέσχεν ἡμῖν ὃ φιλάνθρωπος Δεσπότης μετὰ τῆς τοῦ φιλοχρίστου λαοῦ προθυμίας ἐπιτελέσαι τὴν θείαν καὶ σωτήριον ἑορτὴν, καὶ τοὺς τῆς πνευματικῆς ὠφελείας ἐξ αὐτῆς τρυγῆσαι καρπούς. Τὴν περὶ ἡ μᾶς τοίνυν διάθεσιν τῆς σῆς εὐλαδείᾳας εἰδὼς, δῆλαν αὐτῇ διὰ γραμμάτων τοῦτο. ποιῶ. Ἥδονται γὰρ οἱ εὖ περί τινας διακείμενοι, ὅταν τι περὶ αὐτῶν θυ-
Pareschen hēmin ho philanthrōpos Despotēs meta tēs tou philochristou laou prothymias epitelesai tēn theian kai sōtērion heortēn, kai tous tēs pneumatikēs ōpheleias ex autēs trygēsai karpous. Tēn peri hē mas toinyn diathesin tēs sēs euladeiąas eidōs, dēlan autę̄ dia grammatōn touto. poiō. Hēdontai gar hoi eu peri tinas diakeimenoi, hotan ti peri autōn thy-
The Master who loves humankind has granted us to celebrate the divine and saving feast together with the zeal of the Christ-loving people, and to gather from it the fruits of spiritual benefit. Knowing, then, your Reverence's affection for us, I make this known to you by letter. For those who are well disposed toward others are glad whenever something pleasing …
Chapter 7
7PG 83
Πάλαι: ἂν ἐγεγράφειν, εἰ πάλαι ἐγνώχειν τὴν τε… πείας ὁμοζύγον. Καὶ νῦν δὲ γράφω, οὐκ ἵνα τὴν τῆς νάσω" τοῖς γὰρ ἐπισταμένοις φιλοσοφεῖν, καὶ τοῦδε τοῦ βίου τὴν φύσιν ἐπεσχεμμένοις, ἀπόχρη καὶ μόνος ὁ λογισμὸς ἀποσχεδάσαι τῆς λύπης τὰς τρικυμίας. Κἂν τῆς μακρᾶς ἐκείνης συνηθείας ἀναμιμνήσχῃ, αὐτὸς τοὺς θείους νόμους ἀναγινώσκει, καὶ τοῖς ἐκείνης δάκρυσιν ἀντιτάττει καὶ τῆς φύσεως τὸν δρόμον, καὶ τοῦ Θεοῦ τὸν ὄρον, καὶ τὴν ἐλπίδα τῇς ἀναστάσεως. Ταῦτ᾽ εἰδὼς οὐ δέομαι λόγων “πολλῶν, ἀλλ᾽ εἰς καιρὸν τῇ φιλοσοφίᾳ κεχρῆσθαι παρακαλῶ " καὶ νομίσαι τοῦ κατοιχομένου τὴν τελευτὴν ἀποδη. μίαν μακράν'" καὶ προσμεῖναι τὴν τοῦ Θεοῦ. καὶ Σωτῆρος ἡμῶν ὑπόσχεσιν. ᾿Αψευδὴς γὰρ ὃ τὴν Α ἀνάστασιν ἐπαγγειλάμενος, μᾶλλον δὲ ἀληθείας πηγή.
Palai: an egegraphein, ei palai egnōchein tēn te… peias homozygon. Kai nyn de graphō, ouk hina tēn tēs nasō" tois gar epistamenois philosophein, kai toude tou biou tēn physin epeschemmenois, apochrē kai monos ho logismos aposchedasai tēs lypēs tas trikymias. Kan tēs makras ekeinēs synētheias anamimnēschę̄, autos tous theious nomous anaginōskei, kai tois ekeinēs dakrysin antitattei kai tēs physeōs ton dromon, kai tou Theou ton oron, kai tēn elpida tę̄s anastaseōs. Taut᾽ eidōs ou deomai logōn “pollōn, all᾽ eis kairon tę̄ philosophią kechrēsthai parakalō " kai nomisai tou katoichomenou tēn teleutēn apodē. mian makran'" kai prosmeinai tēn tou Theou. kai Sōtēros hēmōn hyposchesin. ᾿Apseudēs gar ho tēn A anastasin epangeilamenos, mallon de alētheias pēgē.
I would have written long ago, if I had known long ago of the death of your … consort. Even now I write, not in order to lull [your grief] to sleep …; for those who know how to live wisely and have considered the nature of this life, reason alone is enough to scatter the great waves of grief. Even if grief reminds you of that long companionship, reason itself reads out the divine laws, and against grief's tears it sets the course of nature, the limit fixed by God, and the hope of the resurrection. Knowing this, I need not use many words; but I urge you to make timely use of your wisdom, to regard the death of the departed as a long journey abroad, and to wait for the promise of our God and Savior. For he who promised the resurrection does not lie; rather, he is the fountain of truth.
Chapter 8
8PG 83
Περιττὸν μὲν οἶμαι τὸ. πάλιν ἐπῳδὰς τῇ λύπῃ προσφέρειν πνευματικάς. ᾿Απόχρη γὰρ μόνη τῶν σωτηρίων παθημάτων ἣ μνήμη σδέσαι καὶ τὴν ἀχμάζουσαν ἀθυμίαν. Ὑπὲρ γὰρ τῆς τῶν ἀνθρώπων ταῦτὰ γεγένηται φύσεως. Τὸν γὰρ θάναταν ὁ Δεσπότης κατέλυσεν, οὐκ ἵνα ἕν σῶμα χρεῖττον ἀποφήνῃ θανάτοῦ " ἀλλ᾽ ἵνα δι᾽ ἐχείνου τὴν κοινὴν. ἀνάστασιν πραγματεύσηται, καὶ ταύτην ἡμῖν τὴν ἐλπίδα βεδαίαν παράσχῃ. Εἰ δὲ καὺ τῶν θείων ἑορτῶν παντοδαπὴν μίας τὸ πάθος, παρακαλῶ σου τὴν σεμνοπρέπειαν, τοῦ προιχῴου γοῦν γραμματείου τὰ μετὰ τὴν ἐπίδοσιν ἀναγνῶναι, καὶ γνῶναι σαφῶς, ὡς ἡγήσατο τοῦ γάμου τοῦ θανάτου ἡ μνήμη. Τὸ γὰρ θνητὸν τῆς φύσεως ἐπιστάμενοι, καὶ προμηθούμενοι τῆς τῶν ἔτι ζώντων εἰρήνης, τὰς καλουμένας αἱρέσεις ἐπιτάττουσιν, καὶ οὐ δυσχεραίνουσι πρὸ τῆς γαμιχκῆς συναφείας μεμνημένοι θανάτου " ἀλλὰ διαῤῥήδην βοῶσιν, εἰ μὲν ὃ ἀνὴρ προτελευτήσοι, συνέδοξε τόδε γενέσθαι" εἰ δὲ ἡ γυνὴ τοῦτο ὑπομείνοι τὸ πάθος, τόδε συνήρεσε. Τί τοίνυν δυσχεραίνομεν ταῦτα πρὸ τοῦ γάμου μεμαθηκότες, καὶ ταῦτα καθ᾽ ἑκάστην, ὡς ἔπος εἰπεῖν, ἡμέραν προσμένοντες; ᾿Ανάγχη γὰρ κἄσα διαλυθῆναι τὴν συζυγίαν, ἢ τοῦ ἀνδρὸς προτελευτῶντος, ἣ τῆς γυναικὸς προαπιούσης. Τοῦτον γὰρ ἔχει τὸν δρόμον ὁ βίος. Καὶ τὰ θεῖα τοίνυν, καὶ τὰ ἀνθρώπινα σαφῶς εἰδυϊά σου ἣ θαυμασιότης, σάτω τὴν ἀθυμίαν, καὶ τὴν κοινὴν ἐλπίδα τῶν εὐσε-
Peritton men oimai to. palin epǭdas tę̄ lypę̄ prospherein pneumatikas. ᾿Apochrē gar monē tōn sōtēriōn pathēmatōn hē mnēmē sdesai kai tēn achmazousan athymian. Hyper gar tēs tōn anthrōpōn tauta gegenētai physeōs. Ton gar thanatan ho Despotēs katelysen, ouk hina hen sōma chreitton apophēnę̄ thanatou " all᾽ hina di᾽ echeinou tēn koinēn. anastasin pragmateusētai, kai tautēn hēmin tēn elpida bedaian paraschę̄. Ei de kau tōn theiōn heortōn pantodapēn mias to pathos, parakalō sou tēn semnoprepeian, tou proichǭou goun grammateiou ta meta tēn epidosin anagnōnai, kai gnōnai saphōs, hōs hēgēsato tou gamou tou thanatou hē mnēmē. To gar thnēton tēs physeōs epistamenoi, kai promēthoumenoi tēs tōn eti zōntōn eirēnēs, tas kaloumenas haireseis epitattousin, kai ou dyscherainousi pro tēs gamichkēs synapheias memnēmenoi thanatou " alla diarrhēdēn boōsin, ei men ho anēr proteleutēsoi, synedoxe tode genesthai" ei de hē gynē touto hypomeinoi to pathos, tode synērese. Ti toinyn dyscherainomen tauta pro tou gamou memathēkotes, kai tauta kath᾽ hekastēn, hōs epos eipein, hēmeran prosmenontes? ᾿Ananchē gar kasa dialythēnai tēn syzygian, ē tou andros proteleutōntos, hē tēs gynaikos proapiousēs. Touton gar echei ton dromon ho bios. Kai ta theia toinyn, kai ta anthrōpina saphōs eidyïa sou hē thaumasiotēs, satō tēn athymian, kai tēn koinēn elpida tōn euse-
I think it superfluous to offer spiritual charms against grief once again, for the remembrance of the saving sufferings is enough by itself to quench even despondency at its height. These things took place for the sake of human nature. The Master destroyed death, not to show one body stronger than death, but to bring about through it the common resurrection and to give us this hope as a sure one. But if, even amid the divine feasts, the grief … persists, I urge your Dignity at least to read what follows the dowry clause in the marriage-settlement document, and to learn clearly that the remembrance of death came before the marriage. For those who draw up these documents, knowing the mortality of our nature and taking thought for the peace of those who will still be living, lay down what are called the conditions; and they are not reluctant to mention death before the marriage union, but declare expressly: 'If the husband should die first, it has been agreed that such and such shall happen; if the wife should undergo this lot, such and such has been agreed.' Why then are we distressed, when we learned these things before the marriage and expect them every day, so to speak? Every union must be dissolved, either by the husband dying first or by the wife departing first. This is the course life runs. Since, then, your Excellency clearly knows both divine and human things, let it scatter the despondency and [hold fast] the common hope of the pious …
Chapter 9
9PG 83
ἯἩ μὲν θεοσέθεια ὑμῶν δυσχεραίνει καὶ ἄχθεται διὰ τὴν. ἀδίκως ἡμῖν καὶ δίχα χρίσεως ἐπενεχθεῖσαν Ψῆφον" ἐμὲ δὲ αὐτὸ τοῦτο Ψυχαγωγεῖ. Εἰ μὲν γὰρ δικαίως χατεχρίθην, ἤλγησα ἂν, ὡς παρασχὼν ἀφορμὰς εὐλόγους τοῖς καταχρίνασιν. Ἐπειδὴ δὲ ἐν τούτῳ τῷ μέρει καθαρόν μου τὸ συνειδὸς, καίρω καὶ γάννυμαι, καὶ προσμένω τῶν ἄλλων λύσιν ἁμαρτημάτων διὰ τῆνδε τὴν ἀδικίαν. Οὐδὲ γὰρ ὁ Ναδουθὲ δι᾿ ἄλλην ἀρετὴν πολυθρύλλητος, ἀλλ᾽ ὅτι τὴν ἄδικον ἐκείνην ὑπέμεινε σφαγήν. Εὔξασθαι δὲ παρακαλῶ παρὰ τοῦ Θεοῦ μὴ ἐγκαταλειφθῆναι ἡμᾶς, καὶ ὁ πολεμῶν πολεμείτω. ᾿Αρχεΐ γάρ μοι εἰς πᾶσαν θυμηδίαν ἣ τοῦ Θεοῦ μου εὐμένεια ’ κἂν αὐτὸς ἡμῖν παρῇ, τῶν λυπηρῶν ἁπάντων ὡς ἀθυρμάτων καταφρονοῦμεν.
HēĒ men theosetheia hymōn dyscherainei kai achthetai dia tēn. adikōs hēmin kai dicha chriseōs epenechtheisan Psēphon" eme de auto touto Psychagōgei. Ei men gar dikaiōs chatechrithēn, ēlgēsa an, hōs paraschōn aphormas eulogous tois katachrinasin. Epeidē de en toutǭ tǭ merei katharon mou to syneidos, kairō kai gannymai, kai prosmenō tōn allōn lysin hamartēmatōn dia tēnde tēn adikian. Oude gar ho Nadouthe di᾿ allēn aretēn polythryllētos, all᾽ hoti tēn adikon ekeinēn hypemeine sphagēn. Euxasthai de parakalō para tou Theou mē enkataleiphthēnai hēmas, kai ho polemōn polemeitō. ᾿Archeï gar moi eis pasan thymēdian hē tou Theou mou eumeneia ’ kan autos hēmin parę̄, tōn lypērōn hapantōn hōs athyrmatōn kataphronoumen.
Your Piety is distressed and grieved over the sentence passed on us unjustly and without a trial, but this very thing comforts me. If I had been condemned justly, I would have been pained, as having given reasonable grounds to those who condemned me. But since my conscience is clean in this matter, I rejoice and exult, and I expect the forgiveness of my other sins through this injustice. Naboth too became famous not for any other virtue, but because he endured that unjust slaughter. I ask you to pray that we may not be forsaken by God; and let him who wages war wage it. The kindness of my God is enough for all my joy; if he is with us, we despise everything painful as children's toys.
Chapter 10
10PG 83
Τοὺς νόμους εἰς ἐπικουρίαν τῶν ἀδικουμένων οἱ νυμοθέται γεγράφασι, γαὶ τὴν ῥητορικὴν ἀσκοῦσι τέχνην οἱ τὸν διχανιχὸν ἀσπαζόμενοι βίον, ἵνα τοῖς δικαίας δεομένοις βοηθείας συνηγορῶσι. Καὶ λόγων τοίνυν ῥητορικῶν, καὶ τῆς τῶν νόμων ἐπιστήμης μεταλαχὼν, ὦ φίλη κεφαλὴ, εἰς δέον χρῆσαι τῇ πέχνῃ, καὶ βάλλε τῇ τέχνῃ τοὺς ἀδικοῦντας, καὶ τοῖς ὑπ᾽ ἐχείνων καθάπερ ἀσπίδα τοὺς νόμους ". καὶ μηδεὶς ἀδικῶν ἀπολανέτω συνηγορίας, κἂν οἰχειότατος ἧ. Εἷς δὲ τούτων ᾿Αὐράμης ὁ κάκιστος " ὃς ἀγρὸν ἐκκλησιαστικὸν χρόνον οἰκήσας συχνὸν, εἶτά τινας ἐντεῦθεν. εἰς κοινωνίαν τῆς κακουργίας λαδὼν, τετόλμηκεν ἅ. σαφῶς ὡμολόγησεν. ᾿Απέστειλα δὲ σὺν αὐτῷ καὶ τὰ πεπραγμένα, καὶ τοὺς ἠδικημένους, καὶ τὸν εὐλα… νόμοις παραδῶσι τὸν ἀλιτήριον, ἀλλ᾽ ἵνα τὴν σὴν διδάξωσιν ἃ πεπόνθασι παίδευσιν καὶ συναλγῆσαι παρασκευάσαντες πείσωσιν ἀναγκάσαι τὸν ἀνόσιον ἄνθρωπον ἀποδοῦναι τὰ συληθέντα. Φωστῆρά σε τῆς οἰκουμένης φανότατον ἀπέφηνεν. ὁ τῶν ὅλων Ποιητῆς τε καὶ Πρύτανις, καὶ τὴν βα… Καὶ καθάπερ τὸ παρὰ τοὺς λιμένας φρυχτωρούμενον πῦρ τοῖς ναυτιλλομένοις νύκτωρ ἐπιδείκνυσι τοῦ λιμένος τὸ στόμα, οὕτως ἡ τῆς σῆς ἁγιωσύνης ἀκτὶς τοῖς ὑπὲρ τῆς εὐσεδείας πολεμουμένοις ἀνεφάνη μεγίστη παραψυχὴ, καὶ τῆς ἀποστολικῇς πίστεως ἐπέδειξε τὸν λιμένα, καὶ τούς τε εἰδότας θυμηδίας ἐνέπλησε, τούς τε ἀγνοοῦντας ἠλευθέρωσε τῶν σκο-πέλων. Ἐγὼ δὲ διαφερόντως τὸν τῶν ἀγαθῶν ἀνυμνῶ χορηγὸν, πρόμαχον γενναῖον εὑρὼν, τῷ θείῳ, φόδῳ τὸ ἀνθρώπειον ἐξελαύνοντα δέος, καὶ τῶν εὖν αγγελικῶν δογμάτων᾽ προθύμως προχινδυνεύοντα, καὶ τοὺς ἀποστολικοὺς ἀγῶνας ἀσπασίως μενον. Καὶ πᾶσα δὲ γλῶττα νῦν εἰς εὐφημίαν κινεῖς-. ται τῆς σῆῇς ἁγιότητος, Οὐ γὰρ μόνοι τῆς εὐσεδείας οὗ τρόφιμοι θαυμάζουσι τὸ τῆς πίστεως ἀκραιφνὲς, ἀλλὰ καὶ οἱ τῆς ἀληθείας πολέμιοι λίαν ἄδουσι τὴν ἀνδρίαν. Ταῖς γὰρ τῆς ἀληθείας ἀστραπαῖς παραχωρεῖ τὸ ψεῦδος. Ταῦτα νῦν γράφω, τὸν τιμιώτατον͵ καὶ εὐλαδέστατον 'γπάτιον τὸν ἀναγνώστην εἰδὼς, καὶ προθύμως μὲν τοῖς τῆς σῆς ὁσιότητος διαχονούμενον νεύμασι, διηνεκῶς δὲ τῶν ἀξιεπαίνων σου, δέσποτα, μεμνημένον κατορθωμάτων. Καί σου τὴν ἁγίαν καὶ ᾿Θεῷ φίλην περιπτυσσόμενοι κεφαλὴν, ταῖς προσευχαῖς ἡμᾶς ὑπερείδειν παρακαλοῦμεν, ἵνα φὸ γοῦν λειπόμενον πἧς ζωῆς κατὰ τοὺς θείους βιώσωμεν νόμους.
Tous nomous eis epikourian tōn adikoumenōn hoi nymothetai gegraphasi, gai tēn rhētorikēn askousi technēn hoi ton dichanichon aspazomenoi bion, hina tois dikaias deomenois boētheias synēgorōsi. Kai logōn toinyn rhētorikōn, kai tēs tōn nomōn epistēmēs metalachōn, ō philē kephalē, eis deon chrēsai tę̄ pechnę̄, kai balle tę̄ technę̄ tous adikountas, kai tois hyp᾽ echeinōn kathaper aspida tous nomous ". kai mēdeis adikōn apolanetō synēgorias, kan oicheiotatos hē. Heis de toutōn ᾿Auramēs ho kakistos " hos agron ekklēsiastikon chronon oikēsas sychnon, eita tinas enteuthen. eis koinōnian tēs kakourgias ladōn, tetolmēken ha. saphōs hōmologēsen. ᾿Apesteila de syn autǭ kai ta pepragmena, kai tous ēdikēmenous, kai ton eula… nomois paradōsi ton alitērion, all᾽ hina tēn sēn didaxōsin ha peponthasi paideusin kai synalgēsai paraskeuasantes peisōsin anankasai ton anosion anthrōpon apodounai ta sylēthenta. Phōstēra se tēs oikoumenēs phanotaton apephēnen. ho tōn holōn Poiētēs te kai Prytanis, kai tēn ba… Kai kathaper to para tous limenas phrychtōroumenon pyr tois nautillomenois nyktōr epideiknysi tou limenos to stoma, houtōs hē tēs sēs hagiōsynēs aktis tois hyper tēs eusedeias polemoumenois anephanē megistē parapsychē, kai tēs apostolikę̄s pisteōs epedeixe ton limena, kai tous te eidotas thymēdias eneplēse, tous te agnoountas ēleutherōse tōn sko-pelōn. Egō de diapherontōs ton tōn agathōn anymnō chorēgon, promachon gennaion heurōn, tǭ theiǭ, phodǭ to anthrōpeion exelaunonta deos, kai tōn eun angelikōn dogmatōn᾽ prothymōs prochindyneuonta, kai tous apostolikous agōnas aspasiōs menon. Kai pasa de glōtta nyn eis euphēmian kineis-. tai tēs sēę̄s hagiotētos, Ou gar monoi tēs eusedeias hou trophimoi thaumazousi to tēs pisteōs akraiphnes, alla kai hoi tēs alētheias polemioi lian adousi tēn andrian. Tais gar tēs alētheias astrapais parachōrei to pseudos. Tauta nyn graphō, ton timiōtaton͵ kai euladestaton 'gpation ton anagnōstēn eidōs, kai prothymōs men tois tēs sēs hosiotētos diachonoumenon neumasi, diēnekōs de tōn axiepainōn sou, despota, memnēmenon katorthōmatōn. Kai sou tēn hagian kai ᾿Theǭ philēn periptyssomenoi kephalēn, tais proseuchais hēmas hypereidein parakaloumen, hina pho goun leipomenon pēs zōēs kata tous theious biōsōmen nomous.
Lawgivers wrote the laws to help those who are wronged, and those who embrace the advocate's life practise the art of rhetoric so as to plead for those who need just help. Since you, my dear friend, have a share in rhetorical eloquence and in the knowledge of the laws, use your art as it should be used: strike down the wrongdoers with your art, and hold out the laws like a shield to those wronged by them; and let no wrongdoer enjoy your advocacy, even if he is a close friend. One of these is that utter villain Abrames. After living for a long time on a church estate, he then took some people from there into partnership in his wickedness, and has dared to do what he has plainly confessed. I have sent with him an account of what was done, the people he has wronged, and the most reverent … , not so that they may hand the wicked man over to the laws, but so that they may tell your learning what they have suffered, and, having moved you to share their pain, persuade you to compel the impious man to give back what he has plundered.
[Letter 11] To Flavian. The Maker and Ruler of all has made you a most brilliant luminary of the world, and the … And as the fire kindled as a beacon beside harbors shows sailors at night the mouth of the harbor, so the ray of your Holiness has appeared as the greatest comfort to those who are warred against for true religion: it has shown them the harbor of the apostolic faith, filled with gladness those who knew it, and freed from the rocks those who did not. I especially praise the giver of good things, for I have found a noble champion, who drives out human fear by the fear of God, eagerly runs risks in the front line for the doctrines of the gospel, and gladly [endures] the apostolic contests. Every tongue is now moved to praise your Holiness. Not only the nurslings of true religion admire the purity of your faith; even the enemies of the truth loudly sing of your courage. For falsehood gives way before the lightnings of truth. I write this now because I know that the most honorable and most reverent reader Hypatius readily serves the wishes of your Holiness and constantly remembers your praiseworthy achievements, master. Embracing your holy and God-loved head, we ask you to support us with your prayers, so that we may live at least the rest of our life according to the divine laws.
Chapter 12
12PG 83
Τὸν μέγιστον ἐκεῖνον καὶ ἀδαμάντινον πύργον, τὸν Ἰώδ φημι, τὸν γενναῖον τῆς ἀρετῆς ἀθλητὴν, οὐδὲ ἡ τῶν συχνῶν καὶ παντοδαπῶν λυπηρῶν χατέσειψε προσδολὴ, ἀλλὰ μᾶλλον ἀκίνητόν τε καὶ͵ ἄμαχον ἔδειξεν. Μετὰ μέντοι τῶν ἀγώνων τὸ τέλος ν τὴν τῶν πειρασμῶν αἰτίαν ὁ δίκαιος νομοθέτης ἐδήλωσεν, οὕτως εἰπών" ε Οἴει δέ με ἄλλως σοι χεχρημαπιχέναι, ἣ ἵνα δίκαιος ἀναφανῇς: » Τούτων ἀκούειν τῶν λόγων καὶ τὴν σὴν ὑπολαμδάνω … πολλὰς καὶ διαφόρους προσθδολὰς σκυθρωπὼν δυναμένην πραγμάτων ἐνεγκεῖν " οὐκὶ φυγοῦσαν δὲ ταύκας, ἀλλὰ τὸ τῆς οἰκονομίας σταθερὸν καὶ στερεώτερον διδάξασαν. Ταύτην ἰδὼν τῆς ἱερᾶς ὑμῶν Ψυχῆς ἀνδρείαν ὁ μεγαλόδωρος Δεσπότης, οὐκ ἣνἔσχετο κρύψαι ὀἀξιόχτητον ἀθλητὴν, ἀλλ᾽ εἰς τοὺς ἀγῶνας εἰσήγαγεν" ἵνα τὴν μὲν σεδασμίαν ὑμῶν τυπὸν ὃὲ ὠφελείας τοὺς ὑμετέρους ἄλλους προσενέγκῃ τοῖς ἄλλοις. Συνήθως τοίνυν, ὦ φίλη κεφαλὴ, καὶ τόνδε νίχησον τὸν ἀγῶνα, καὶ φέρε γενναίως τοῦ ὑμετέρου μὲν γαμδροῦ, ἑμοῦ. ὃὲ γνησιωτάτου φίλου τὴν τελευτήν. Καὶ νέχησον τῇ φιλοσοφίᾳ καὶ συγγένειαν καὶ μνήμην ἠθῶν ἄριστα χεχραμένων καὶ ἐλευθερίως, νικῶσαν καὶ ζωγράφων τέχνην, καὶ υἱ γαλογογράφων ἐπιστήμην" καὶ τὴν τῆς ἀθυμίας διάλυσον προσδολὴν τῇ μνήμῃ τοῦ τὰ καθ᾽ ἡμᾶς οἰκονομοῦντος σοφῶς, καὶ τὸ μέλλον προορῶντος, καὶ πρὸς τὸ συμ… τοῦ βίον τριχυμιῶν “ μᾶλλον δὲ χάριν ὁμολογήσωμεν, ὅτι φερόμενος ἐξ οὐρίων εἰς τοὺς ἀπηνέμους μίσθη λιμένας, καὶ πεῖραν τῶν πικρῶν οὐκ ἕλαδε ναναγίων, ὧν ὅδε ὁ βίος μεατός. ᾿Αλλὰ γὰρ οἶδα περιττὸν ποιῶν, τὸν γενναῖον τῆς ἀρετῆς ἀγωνιστὴν, καὶ τῶν ἄλλων ἀθλητῶν παιδοτρίθην, εἰς καρτερίαν. ἀλείφων. Γράφω δὲ ὅμως, καὶ ἐμαυτῷ διὰ τῶνδε τῶν λόγων ψυχαγωγίαν προσφέρων. "ἤλγησα γὰρ τῷ. ὄντι τῆς ἀξιαγάστου συνουσίας ἀναμνησθεῖς. ᾿Αλλὰ πάλιν ὕμνησα τῶν ὅλων τὸν Πρύτανιν, καὶ τὸ συνοσειν μέλλον εἰδότα, καὶ πρὸς τοῦτο τὰ καθ᾽ ἡμᾶς χυδερνῶντα. Ταῦτα μετὰ τὸ γράψαι τὰ πρότερα ὑπομνηστιχὰ ὑπηγόρευσα, τινός μοι τῶν ἐν ᾽Αντιοχείᾳ φίλων μεμηνυχότος τὴν τελευτήν.
Ton megiston ekeinon kai adamantinon pyrgon, ton Iōd phēmi, ton gennaion tēs aretēs athlētēn, oude hē tōn sychnōn kai pantodapōn lypērōn chateseipse prosdolē, alla mallon akinēton te kai͵ amachon edeixen. Meta mentoi tōn agōnōn to telos n tēn tōn peirasmōn aitian ho dikaios nomothetēs edēlōsen, houtōs eipōn" e Oiei de me allōs soi chechrēmapichenai, hē hina dikaios anaphanę̄s: » Toutōn akouein tōn logōn kai tēn sēn hypolamdanō … pollas kai diaphorous prosthdolas skythrōpōn dynamenēn pragmatōn enenkein " ouki phygousan de taukas, alla to tēs oikonomias statheron kai stereōteron didaxasan. Tautēn idōn tēs hieras hymōn Psychēs andreian ho megalodōros Despotēs, ouk hēnescheto krypsai oaxiochtēton athlētēn, all᾽ eis tous agōnas eisēgagen" hina tēn men sedasmian hymōn typon hoe ōpheleias tous hymeterous allous prosenenkę̄ tois allois. Synēthōs toinyn, ō philē kephalē, kai tonde nichēson ton agōna, kai phere gennaiōs tou hymeterou men gamdrou, hemou. hoe gnēsiōtatou philou tēn teleutēn. Kai nechēson tę̄ philosophią kai syngeneian kai mnēmēn ēthōn arista chechramenōn kai eleutheriōs, nikōsan kai zōgraphōn technēn, kai hui galogographōn epistēmēn" kai tēn tēs athymias dialyson prosdolēn tę̄ mnēmę̄ tou ta kath᾽ hēmas oikonomountos sophōs, kai to mellon proorōntos, kai pros to sym… tou bion trichymiōn “ mallon de charin homologēsōmen, hoti pheromenos ex ouriōn eis tous apēnemous misthē limenas, kai peiran tōn pikrōn ouk helade nanagiōn, hōn hode ho bios meatos. ᾿Alla gar oida peritton poiōn, ton gennaion tēs aretēs agōnistēn, kai tōn allōn athlētōn paidotrithēn, eis karterian. aleiphōn. Graphō de homōs, kai emautǭ dia tōnde tōn logōn psychagōgian prospherōn. "ēlgēsa gar tǭ. onti tēs axiagastou synousias anamnēstheis. ᾿Alla palin hymnēsa tōn holōn ton Prytanin, kai to synosein mellon eidota, kai pros touto ta kath᾽ hēmas chydernōnta. Tauta meta to grapsai ta protera hypomnēsticha hypēgoreusa, tinos moi tōn en ᾽Antiocheią philōn memēnychotos tēn teleutēn.
That greatest, adamantine tower, Job I mean, the noble athlete of virtue, was not shaken even by the onslaught of frequent griefs of every kind; rather it showed him unmoved and invincible. After the end of his contests, however, the just Lawgiver made known the reason for the trials, saying: "Do you think that I dealt with you for any other reason than that you might be shown to be righteous?" I suppose that your [Holiness] too hears these words … since it is able to bear many and varied assaults of grim events, and has not fled from them, but has shown the steadiness and firmness of its management of affairs. Seeing this courage of your sacred soul, the bountiful Master did not allow so worthy an athlete to stay hidden, but brought him into the contests, so that he might [display] your venerable … and offer your … to others as a model of benefit. As you are used to doing, then, my dear friend, win this contest too, and bear nobly the death of your son-in-law, who was my most genuine friend. Overcome by your wisdom both kinship and the memory of a character excellently and generously blended, which surpassed even the painter's art and the sculptor's skill; and dispel the assault of despondency by remembering him who wisely orders our affairs, foresees the future, and [steers all] toward what is beneficial … from the great waves of life. Rather, let us give thanks that, carried by a fair wind, he has come to anchor in harbors sheltered from the winds, and has not experienced the bitter shipwrecks of which this life is full. But I know that I am doing something superfluous in anointing for endurance the noble contestant of virtue and the trainer of other athletes. Still I write, bringing comfort to myself too through these words. For I was truly pained when I remembered that admirable companionship. But again I praised the Ruler of all, who knows what will be beneficial and steers our affairs toward it. I dictated this after writing the earlier memoranda, when one of my friends in Antioch told me of the death.
Chapter 13
13PG 83
Τὴν μὲν Λέσόον ἀκούω τὴν νῆσον, καὶ τὰς ἐν αὑτῇ. πόλεις, τῆν τε Μιτυλήνην καὶ Μήθυμναν, καὶ τὰς ᾿ ἄλλας" ἡγνόουν δὲ τὸν τῆς ἐν ἐκείνῃ τρεφομένης ἀμπέλου καρπόν. Νῦν δὲ τοῦτον διὰ τῆς σῆς φιλοπονίας μεμάθηκα " καὶ θαυμάζω τό τε τοῦ εἴδους λευκὸν, καὶ τῆς γεύσεως τὸ λεπτόν" τὴν δὲ ἡδυνὴν ὁ χρόνος ἴσως προσθήσει, εἰ μὴ τροπίαν Λωθᾶται γὰρ καὶ οἴνοις, ὥσπερ αὖ καὶ σώμασι, καὶ φυτοῖς, καὶ οἰκοδομαῖς, καὶ τοῖς ἄλλοις χειροποιῆτοις. Ἐμοὶ δὲ ἄχρηστός ἔστι παντελῶς, εἴγε πολυχρονίους κατὰ τὸν σὸν λόγον ποιεῖν τοὺς πίνοντας πέφυκεν. Μακρῶν γὰρ ἔγωγε χρόνων οὖκ ἐραστής " ἐπειδὴ πολλὰ καὶ χαλεπὰ τοῦ βίου τὰ χλυδώνια" μᾶλλον δὲ ἧσθτν τοῦ μονάζοντος τὴν ὑγίειαν μαθών. ῦ Τῷ ὄντι μὲν γὰρ εἶχον καὶ ταύτην με νύττουσαν τὴν φροντίδα " τῶν δὲ ἰατρῶν οὐκ ἐν δίχῃ κατηγόρουν. ᾿ Τοιαύτης γὰρ τὸ πάθος θεραπείας ἐδεῖτο. ᾿Απέστειλά σου τῇ εὐγενείᾳ σταμνίον μέλιτος, οἷον αἱ τὰ ἄνθη.
Tēn men Lesoon akouō tēn nēson, kai tas en hautę̄. poleis, tēn te Mitylēnēn kai Mēthymnan, kai tas ᾿ allas" hēgnooun de ton tēs en ekeinę̄ trephomenēs ampelou karpon. Nyn de touton dia tēs sēs philoponias memathēka " kai thaumazō to te tou eidous leukon, kai tēs geuseōs to lepton" tēn de hēdynēn ho chronos isōs prosthēsei, ei mē tropian Lōthatai gar kai oinois, hōsper au kai sōmasi, kai phytois, kai oikodomais, kai tois allois cheiropoiētois. Emoi de achrēstos esti pantelōs, eige polychronious kata ton son logon poiein tous pinontas pephyken. Makrōn gar egōge chronōn ouk erastēs " epeidē polla kai chalepa tou biou ta chlydōnia" mallon de hēsthtn tou monazontos tēn hygieian mathōn. y Tǭ onti men gar eichon kai tautēn me nyttousan tēn phrontida " tōn de iatrōn ouk en dichę̄ katēgoroun. ᾿ Toiautēs gar to pathos therapeias edeito. ᾿Apesteila sou tę̄ eugeneią stamnion melitos, hoion hai ta anthē.
I hear of the island of Lesbos and its cities, Mitylene, Methymna and the others, but I did not know the fruit of the vine grown there. Now I have come to know it through your diligence, and I admire the whiteness of its look and the delicacy of its taste. Time will perhaps add sweetness, unless it [turns]; for [time] damages wines too, just as it damages bodies, plants, buildings and the other works of human hands. To me, however, it is completely useless, if, as you say, it makes those who drink it live long. I am no lover of long life, since the billows of this life are many and harsh. I was more glad to learn of the monk's health. In fact this concern too was pricking me, and I was blaming the physicians unjustly, for the illness needed such treatment. I have sent your Nobility a jar of honey, such as the [bees make from] the flowers …
Chapter 14
14PG 83
Εἰ μὲν μόνην τοῦ συμδεδηχότος ὑμῖν πάθους ἐλογιζόμην τὴν φύσιν, τῶν ψυχαγωγούντων ἂν ἐδεήθην -χἀγὼ, οὐ μόνον τῷ τὰ ὑμέτερα οἰκεῖα κρίνειν, καὶ τὰ θυμήρη, καὶ τὰ ἄλλα ὁποῖά ποτ᾽ ἂν ἧ. ᾿Αλλὰ καὶ τῷ τὴν θαυμασίαν ἐχείνην καὶ ὄντως ἀξιέπαινον φαλὴν διαφερόντως ἡγαπηκέναι. Ἐπειδὴ ὃὲ ὄρος αὐτὸν θεῖος ἐνθένδ: μετέστητε, καὶ εἰς τὴν ἀμείνω μετέθηκε βιοτὴν, καὶ ἐκ τῆς ἐμαυτοῦ ψυχῆς ἀποσχεδάννυμι τῆς ἀθυμίας τὸ νέφος, καὶ τὴν σὴν παρακαλῶ σεμνοπρέπειαν νικῆσαι τῆς ἀθυμίας τὸ πάθος τῷ λογισμῷ, καὶ εἰς καιρὸν προσενεγκεῖν τῇ ψυχῇ τῶν θείων λόγων τὴν ἐπωδήν" τούτου γὰρ δὴ χάριν εὐθὺς ἐκ σπαργάνων οἷόν τινα θηλὴν ἕλχομεν τῆς, ἱερᾶς Γραφῆς τὴν μελέςην, ἵν᾽ ὅταν ἡμῖν προσπέσῃ πάθος, προσενέγκωμεν ἀλεξίχαχον φάρμακον τὴν διδασκαλίαν τοῦ Πνεύματος. Οἴδαμεν δὲ ὡς παγχάλεπον, καὶ λίαν ἐστὶν ἀλγεινὸν, ἀξιεράστου τινὸς ἐν πείρᾳ γεγεντ μένον ἔρημον ἐξαπίνης τοῦ ποθουμένου γενέσθαι, καὶ ἐν εὐχληρίᾳ γενόμενον δυσχληρίᾳ περιπεσεῖν. ᾿Αλλὰ τοῖς γε νοῦν ἔχουσι, καὶ σώφρονι λογισμῷ χεχρημένοις, οὐδὲν τῶν ἀνθρωπίνων ἀδόχητον “ οὐδὲν γὰρ τούτων σταθερὸν, οὐδὲ βέδαιον οὐ κάλλος, οὐ πλοῦτος, οὐκ εὐεξία σώματος, οὐκ ἀξιώματος ὄγκος " οὐκ ἄλλο τι τῶν παρὰ τοὶς πλείστοις θαυμαζομένων. Οἱ μὲν γὰρ ἐξ ἄκρας εὖπορίας εἰς πενίαν ἐσχάτην μετέπεσον" οἱ δὲ τὴν σιν" ἄλλοι περιφανείᾳ σεμνυνόμενοι γένους, τὸν βαρύτατον ἕλκουσι τῆς δουλείας ζυγόν. Τῷ δὲ κάλλει τοῦ σώματος καὶ νόσος λωδᾶται, καὶ γῆρας λυμαίνέται. Μάλα δὲ σοφῶς τῶν ὅλων ὁ Πρύτανις οὐδὲν τούτων εἴασε διαρκὲς, οὐδὲ μόνιμον ἵνα τὰς μεταδολὰς δεδιότες οἱ τούτων τετυχηχότες, τὴν ὀφρὺν, καὶ τὸν τούτων εὔριπον ἐπιστάμενοι, μὴ τοῖς προσκαίροις θαῤῥῶσιν, ἀλλ᾽ εἰς τὸν τῶν ἀγαθῶν χορηγὸν ἔχωσι τὰς ἐλπίδας. Ταῦτα τὴν σὴν εἰδυῖαν θαυμασιότητα, τὴν ἀνθρωπείαν φύσιν καταμαθεῖν ἀξιῶ " εὑρήσεις Ὑὰρ αὐτὴν θνητὴν οὖσαν, καὶ ἐξ ἀρχῆς δεξαμένην τοῦ θανάτου τὸν ὅρον. Πρὸς γὰ τὸν ᾿Αδὰμ ὁ τῶν ὅλων ἔφη Θεός" «Τῇ εἴ καὶ εἰς γῆν ἀπελεύσῃ.» ᾿Αψευδὴς δὲ ὁ τὴν ψῆφον ἐξενεγχὼν, καὶ μάρτυς ἡἣ πεῖρα. ε« Μία γὰρ πάντων εἴσοδος εἰς τὸν βίον, κατὰ τὴν θείαν Γραφὴν, ἔξοδός πε ἴση, 9 καὶ πᾶς γεννώμενος προσμένει τὸν τάφον. Καὶ οὐδὲ ἴσον ἅπαντες βιοτεύουσι χρόνον" ἀλλ᾽ οἱ μὲν πρόωροι τελευτῶσιν, οἱ δὲ εἰς ἄνδρας τελέσαντες, οἱ δὲ καὶ τῶν τοῦ γήρως ἀνιαρῶν πειραθέντες " οὕτω Ὦ καὶ οἱ τοῦ γάμου δεξάμενοι τὸν ζυγὸν διαζεύγνυνται" ἀνάγκη γὰρ ἣ τὸν ἄνδρα προαπελθεῖν, ἣ τὴν γυναῖκα προτέραν δέξασθαι τοῦ βίου τὸ τέλος. Καὶ οἱ μὲν εὐθὺς μετὰ τὴν παστάδα τοὺς θρήνους ἐδέξαντο" οἱ δὲ ὀλίγον συμδιώσαντες χρόνον. ᾿Απόχρῃ τοίνυν καὶ τὸ κοινὸν τοῦ πάθους ἀφορμὴν τῷ λογισμῷ παρασχεῖν εἰς τὸ νικῆσαι τὸ πάθος. Καὶ πρὸς ἢ τούτοις τὸ παίδων γενέσθαι πατέρα τὸν ἀπελθόντα, καὶ τούτους προσήθους καταλιπεῖν, καὶ εἰς αὐτὴν ἀνελθεῖν τῶν ἀξιωμάτων τὴν κορυφήν " καὶ ἐν περιφανείᾳ γενόμενον μὴ δοῦναι τῷ φθόνῳ χώραν, ἀλλὰ αὐξῆσαι τὸ φίλτρον, καὶ καταλιπεῖν κλέος ἔλευθε- Α ρίας, καὶ μισοπονηρίας, καὶ πραότητος, καὶ τῆς ἄλλης τῶν ἠθῶν ἀρετῆς, ἱκανὰ ταῦτα ψυχαγωγῆσαι καὶ τοὺς λίαν τῇ λύπῃ δεδουλωμένους. Δλν δὲ δὴ καὶ τὰς θείας ἐπαγγελίας εἰς νοῦν λάὄωμεν, καὶ τὰς τῶν Χριστιανῶν ἐλπίδας, τὴν ἀνάστασιν λέγω, καὶ τὴν αἰώνιον ζωὴν, καὶ τὴν ἐν βασιλείᾳ διαγωγὴν, καὶ ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὕς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέθη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὑτὸν, τίς λοιπὸν καταλειφθήσεται πρόφασις ἀθυμίας; μάλιστα τοῦ ᾿Αποστόλου διαῤῥήδην βοῶντος " ε Οὐ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε, ὡς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. » Ἐγὼ δὲ οἷδα καὶ πολλοὺς τῶν οὐκ ἐχόντων ἐλπίδα λογισμῷ μόνον περιγενομένους τοῦ πάθους. Τῶν δὲ Β λίαν ἀτοπωτάτων, τοὺς ἐπὶ τοιαύτης ὀχουμένους ἐλπίδος χείρους εὑρεθῆναι τῶν οὐκ ἐχόντων ἐλπίδα, ᾿Αποδημίαν τοίνυν παρακαλῶ μακρὰν τὴν τελευτὴν λάδωμεν, καὶ ὥσπερ εἰώθαμεν ἀποδημοῦντος αὑτοῦ λυπεῖσθαι μὲν, προσμένειν δὲ τὴν ἐπάνοδον, οὕτω καὶ νῦν μετρίως μὲν ὁ χωρισμὸς ἀνιάτω (τῇ φύσει γὰρ σύμμετρα παραινῶ), μὴ ὡς νεκρὸν δὲ θρηνῶμεν, ἀλλ᾽ αὐτῷ μὲν συνησθῶμεν τῆς ἐκδημίας, καὶ τῆς ἐντεῦθεν ἀπαγωγῆς ὅτι τῶν ἀμφιθόλων οὐ Ψυχικὴν, οὐ σωματικὴν, οὐ τῶν περὶ τὸ σῶμα, ἀλλ᾽ ἔξω τῶν ἀγώνων γενόμενος, τὰ βραδεῖα περιμένει. Ὀρφανεία δὲ καὶ χηρεία μὴ λίαν ὑμᾶς ἀνιάτω" μείζονα γὰρ ἔχομεν κηδεμόνα, ὃς καὶ τοῖς ἄλλοις νομοθετεῖ ὀρφανῶν καὶ χηρῶν πολλὴν ποιεῖσθαι φροντίδα" καὶ περὶ αὐτοῦ φησιν ὁ θεῖος Δαδίδ' ε« Ὃρφανὸν καὶ χῆραν ἀναλήψεται, καὶ ὁδὸν ἁμαρτωλῶν ἀφανιεῖ. ν»Αὐτῷ τοὺς ἡμετέρους ἐγχειρίσωμεν οἴακας, καὶ τῆς παντοδαπῆς προμηθείας τευξόμεθα. Ἔσται γὰρ ἡμῖν παντὸς ἀνδρὸς χηδεμονιχώτερος" αὐτοῦ γάρ ἐστι φωνή" « Μὴ ἐπιλήσεται γυνὴ τοῦ παιδίου αὐτῆς, ἢ τοῦ μὴ ἐλεῆσαι τὰ ἔκγονα τῆς κοιλίας αὖ- "ἧς; Εἰ δὲ καὶ ἐπιλάθοιτο γυνὴ τοῦ ταῦτα ποιῆσαι, ἀλλ᾽ ἐγὼ οὐκ ἐπιλήσομαι, εἶπεν ὁ Λγιος. » Οἰκειότερος γὰρ ἡμῖν ἔστι καὶ πατρὸς καὶ μητρός" αὐτὸς γὰρ ἡμῖν ἐστι ποιητὴς καὶ δημιουργός. Οὐ γὰρ γάμος ποιεῖ πατέρας, ἀλλ᾽ αὐτοῦ νεύοντος γίνονται οἱ πατέρες πατέρες. Ταῦτα γράψαι νῦν ἠναγκάσθην, ἐπειδή με δραμεῖν πρὸς ὑμᾶς οὐκ ἐᾷ τὰ δεσμά. ᾽Αρκεῖ δὲ καὶ μόνος ὁ θεοφιλέστατος καὶ ὁσιίότατος ἐπίσκοπος, πᾶσαν τῇ πιστοτάτῃ σου ψυχῇ παραψυχὴν πραγματεύσασθαι, καὶ λόγῳ, καὶ ἔργῳ, καὶ θέᾳ, καὶ κοινωνίᾳ φροντίδων, καὶ τῇ πνευματικῇ αὐτοῦ καὶ θερσδότῳ σοφίᾳ, δι᾽ ἧς κχατευνασθήσεσθαι πιστεύω τῆς ἀθυμίας τὴν ζάλην.
Ei men monēn tou symdedēchotos hymin pathous elogizomēn tēn physin, tōn psychagōgountōn an edeēthēn -chagō, ou monon tǭ ta hymetera oikeia krinein, kai ta thymērē, kai ta alla hopoia pot᾽ an hē. ᾿Alla kai tǭ tēn thaumasian echeinēn kai ontōs axiepainon phalēn diapherontōs hēgapēkenai. Epeidē hoe oros auton theios enthend: metestēte, kai eis tēn ameinō metethēke biotēn, kai ek tēs emautou psychēs aposchedannymi tēs athymias to nephos, kai tēn sēn parakalō semnoprepeian nikēsai tēs athymias to pathos tǭ logismǭ, kai eis kairon prosenenkein tę̄ psychę̄ tōn theiōn logōn tēn epōdēn" toutou gar dē charin euthys ek sparganōn hoion tina thēlēn helchomen tēs, hieras Graphēs tēn melesēn, hin᾽ hotan hēmin prospesę̄ pathos, prosenenkōmen alexichachon pharmakon tēn didaskalian tou Pneumatos. Oidamen de hōs panchalepon, kai lian estin algeinon, axierastou tinos en peirą gegent menon erēmon exapinēs tou pothoumenou genesthai, kai en euchlērią genomenon dyschlērią peripesein. ᾿Alla tois ge noun echousi, kai sōphroni logismǭ chechrēmenois, ouden tōn anthrōpinōn adochēton “ ouden gar toutōn statheron, oude bedaion ou kallos, ou ploutos, ouk euexia sōmatos, ouk axiōmatos onkos " ouk allo ti tōn para tois pleistois thaumazomenōn. Hoi men gar ex akras euporias eis penian eschatēn metepeson" hoi de tēn sin" alloi periphaneią semnynomenoi genous, ton barytaton helkousi tēs douleias zygon. Tǭ de kallei tou sōmatos kai nosos lōdatai, kai gēras lymainetai. Mala de sophōs tōn holōn ho Prytanis ouden toutōn eiase diarkes, oude monimon hina tas metadolas dediotes hoi toutōn tetychēchotes, tēn ophryn, kai ton toutōn euripon epistamenoi, mē tois proskairois tharrhōsin, all᾽ eis ton tōn agathōn chorēgon echōsi tas elpidas. Tauta tēn sēn eiduian thaumasiotēta, tēn anthrōpeian physin katamathein axiō " heurēseis Hyar autēn thnētēn ousan, kai ex archēs dexamenēn tou thanatou ton horon. Pros ga ton ᾿Adam ho tōn holōn ephē Theos" «Tę̄ ei kai eis gēn apeleusę̄.» ᾿Apseudēs de ho tēn psēphon exenenchōn, kai martys hēē peira. e« Mia gar pantōn eisodos eis ton bion, kata tēn theian Graphēn, exodos pe isē, 9 kai pas gennōmenos prosmenei ton taphon. Kai oude ison hapantes bioteuousi chronon" all᾽ hoi men proōroi teleutōsin, hoi de eis andras telesantes, hoi de kai tōn tou gērōs aniarōn peirathentes " houtō Ō kai hoi tou gamou dexamenoi ton zygon diazeugnyntai" anankē gar hē ton andra proapelthein, hē tēn gynaika proteran dexasthai tou biou to telos. Kai hoi men euthys meta tēn pastada tous thrēnous edexanto" hoi de oligon symdiōsantes chronon. ᾿Apochrę̄ toinyn kai to koinon tou pathous aphormēn tǭ logismǭ paraschein eis to nikēsai to pathos. Kai pros ē toutois to paidōn genesthai patera ton apelthonta, kai toutous prosēthous katalipein, kai eis autēn anelthein tōn axiōmatōn tēn koryphēn " kai en periphaneią genomenon mē dounai tǭ phthonǭ chōran, alla auxēsai to philtron, kai katalipein kleos eleuthe- A rias, kai misoponērias, kai praotētos, kai tēs allēs tōn ēthōn aretēs, hikana tauta psychagōgēsai kai tous lian tę̄ lypę̄ dedoulōmenous. Dln de dē kai tas theias epangelias eis noun laoōmen, kai tas tōn Christianōn elpidas, tēn anastasin legō, kai tēn aiōnion zōēn, kai tēn en basileią diagōgēn, kai ha ophthalmos ouk eiden, kai hous ouk ēkouse, kai epi kardian anthrōpou ouk anethē, ha hētoimasen ho Theos tois agapōsin hauton, tis loipon kataleiphthēsetai prophasis athymias? malista tou ᾿Apostolou diarrhēdēn boōntos " e Ou thelō hymas agnoein, adelphoi, peri tōn koimōmenōn, hina mē lypēsthe, hōs kai hoi loipoi hoi mē echontes elpida. » Egō de hoida kai pollous tōn ouk echontōn elpida logismǭ monon perigenomenous tou pathous. Tōn de B lian atopōtatōn, tous epi toiautēs ochoumenous elpidos cheirous heurethēnai tōn ouk echontōn elpida, ᾿Apodēmian toinyn parakalō makran tēn teleutēn ladōmen, kai hōsper eiōthamen apodēmountos hautou lypeisthai men, prosmenein de tēn epanodon, houtō kai nyn metriōs men ho chōrismos aniatō (tę̄ physei gar symmetra parainō), mē hōs nekron de thrēnōmen, all᾽ autǭ men synēsthōmen tēs ekdēmias, kai tēs enteuthen apagōgēs hoti tōn amphitholōn ou Psychikēn, ou sōmatikēn, ou tōn peri to sōma, all᾽ exō tōn agōnōn genomenos, ta bradeia perimenei. Orphaneia de kai chēreia mē lian hymas aniatō" meizona gar echomen kēdemona, hos kai tois allois nomothetei orphanōn kai chērōn pollēn poieisthai phrontida" kai peri autou phēsin ho theios Dadid' e« Horphanon kai chēran analēpsetai, kai hodon hamartōlōn aphaniei. n»Autǭ tous hēmeterous encheirisōmen oiakas, kai tēs pantodapēs promētheias teuxometha. Estai gar hēmin pantos andros chēdemonichōteros" autou gar esti phōnē" « Mē epilēsetai gynē tou paidiou autēs, ē tou mē eleēsai ta ekgona tēs koilias au- "hēs? Ei de kai epilathoito gynē tou tauta poiēsai, all᾽ egō ouk epilēsomai, eipen ho Lgios. » Oikeioteros gar hēmin esti kai patros kai mētros" autos gar hēmin esti poiētēs kai dēmiourgos. Ou gar gamos poiei pateras, all᾽ autou neuontos ginontai hoi pateres pateres. Tauta grapsai nyn ēnankasthēn, epeidē me dramein pros hymas ouk eą ta desma. ᾽Arkei de kai monos ho theophilestatos kai hosiiotatos episkopos, pasan tę̄ pistotatę̄ sou psychę̄ parapsychēn pragmateusasthai, kai logǭ, kai ergǭ, kai theą, kai koinōnią phrontidōn, kai tę̄ pneumatikę̄ autou kai thersdotǭ sophią, di᾽ hēs kchateunasthēsesthai pisteuō tēs athymias tēn zalēn.
If I considered only the nature of the misfortune that has befallen you, I too would need people to comfort me, not only because I regard your affairs, the pleasant and all the others whatever they may be, as my own, but also because I especially loved that admirable and truly praiseworthy head. But since a divine decree has moved him from here and transferred him to the better life, I am scattering the cloud of despondency from my own soul, and I urge your Dignity to overcome the feeling of despondency by reason, and in good time to apply to your soul the charm of the divine words. It is for this very reason that from our swaddling clothes we draw on the study of holy Scripture like a breast, so that whenever suffering falls on us we may apply the teaching of the Spirit as a medicine against evil.
We know that it is very hard and exceedingly painful for one who has known a much-loved person to be suddenly bereft of the one longed for, and to fall from good fortune into misfortune. But to those who have sense and use sober reason, nothing human is unexpected. For none of these things is steady or secure: not beauty, not wealth, not bodily health, not the dignity of office, nor anything else that most people admire. Some have fallen from the height of affluence into the depth of poverty; others … ; others, who prided themselves on the distinction of their family, drag the heaviest yoke of slavery. Disease damages the beauty of the body, and old age ruins it. The Ruler of all very wisely let none of these things be lasting or permanent, so that those who obtain them, fearing the changes, may [lay aside] their pride, and, knowing how they ebb and flow, may not trust in what is temporary, but may fix their hopes on the giver of good things.
Since your Excellency knows this, I ask you to consider human nature. You will find that it is mortal and received the limit of death from the beginning. For the God of all said to Adam, "You are earth, and to earth you shall return." He who pronounced the sentence does not lie, and experience bears witness. "For all have one entrance into life," as the divine Scripture says, "and a like departure"; and everyone who is born awaits the tomb. Nor do all live the same length of time: some die untimely, some when they have reached manhood, some after experiencing the miseries of old age. So too those who have taken on the yoke of marriage are parted; for either the husband must depart first or the wife must receive the end of life first. Some have received the dirges immediately after the bridal chamber, others after living together a short time. The commonness of the suffering, then, is enough to give reason a starting point for overcoming it. Besides this, that the departed became the father of children and left them grown up, that he rose to the very summit of office, and that, though in high position, he gave no room to envy but increased affection, and left behind a reputation for generosity, hatred of wickedness, gentleness, and every other excellence of character — these things are enough to comfort even those who are much enslaved to grief.
And if we also bring to mind the divine promises and the hopes of Christians, I mean the resurrection, eternal life, the life in the kingdom, and "what no eye has seen, nor ear heard, nor has entered the heart of man, what God has prepared for those who love him," what excuse for despondency will be left? Especially since the Apostle cries out plainly: "I do not want you to be ignorant, brothers, about those who are asleep, so that you may not grieve as do the rest who have no hope." I know many even of those who have no hope who have overcome grief by reason alone. It is utterly absurd that those carried by such a hope should be found worse than those who have no hope.
Let us, then, I beg you, take death as a long journey abroad. As we are used to grieving when he goes abroad but waiting for his return, so now let the separation pain us moderately (I am advising what fits our nature), but let us not mourn him as dead; rather let us rejoice with him at his departure and his removal from here, because, [freed] from what is uncertain, [he fears no change,] neither of soul, nor of body, nor of what concerns the body, but having come out of the contests he awaits the prizes. Do not let orphanhood and widowhood grieve you too much. We have a greater guardian, who lays down laws for others too to take great care of orphans and widows; and of him the divine David says, "He will uphold the orphan and the widow, and he will bring to nothing the way of sinners." Let us put our rudder into his hands, and we shall receive every kind of providential care. He will be more caring to us than any man; for this is his voice: "Will a woman forget her child, or not have pity on the offspring of her womb? Even if a woman should forget to do these things, yet I will not forget, says the Holy One." He is closer to us than father and mother, for he is our Maker and Creator. Marriage does not make fathers; fathers become fathers at his nod.
I was compelled to write this now, since my bonds do not let me hasten to you. But the most God-beloved and most holy bishop is enough by himself to provide every comfort for your most faithful soul, by word and deed, by his presence and by sharing your cares, and by his spiritual and God-given wisdom, by which I trust the storm of despondency will be lulled to rest.
Chapter 15
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Οἵδα μὲν ὑστερήσας, καὶ περὶ τοὺς παραμυθητιχοὺς μελλήσας λόγους" ἀλλ᾽ οὐκὶ δίχα λογισμοῦ τοῦτο δέδραχα' ἐνδοῦναι γὰρ τῷ πάθει σφοδρῷ ὄντι προῦργου νενόμικα. Οὐδὲ γὰρ τῶν ἰατρῶν οἱ σοφώτατοι ἐν τῇ τῶν πυρετῶν ἀκμῇ τὰ ἀλεξίκακα προσφέρουσι φάρμακα" ἀλλ᾽ εἰς καιρὸν τὴν ἀπὸ τῆς τέχνης βοή-. θειαν συνεισφέρουσι. Διάτοι τοῦτο χἀγὼ τὰς ὀλίγας ταύτας ἡμέρας ἐνδέδωχα, λογισάμενος τὴν τῆς ὀδύνης ὑπερθολῆν. Εἰ γὰρ ἡμᾶς οὕτως ἄγαν ἠνίασεν ἡ φήμη, καὶ παμπόλλης ἀθυμίας ἐνέπλησε, τί οὐκ ἂν ἔπαθεν ἀνὴρ τὸν αὐτὸν ζυγὸν ἕλκων, καὶ εἰς μίαν σαρκὸς, κατὰ τὴν θείαν Γραφὴν, συνάφειαν ἁρμοσθεὶς, τῆς καὶ χρόνῳ, καὶ πόθῳ γεγενημένης συν… ᾿Αλλ’ ἐχείνην μὲν τὴν᾿ ὀδύνην ἡ φύσις εἰργάσατο, τὴν δὲ παραψυχὴν ὁ λογισμὸς μηχανάσθω, τό τε τῆς φύσεως ἐπίκηρον ἐνθυμούμενος καὶ τοῦ πάθους τὸ κοινὸν, καὶ τῆς ἀναστάσεως τὴν ἐλπίδα, καὶ τοῦ σοφῶς τὰ καθ᾽ ἡμᾶς οἰκονομοῦντος τὸ βούλημα. Στέργειν γὰρ χρὴ τὰ παρὰ τὴς ἀῤῥήτου σοφίας πρυτανευόμενα, καὶ ταῦτα “άντως νομίζειν συμφέροντα" οἱ γὰρ τοῖς εὑσεθέσι κούτοις χρώμενοι λογισμοῖς, καὶ τῆς εὐσεθείας χοδουσι, «ἧς τῶν ϑρήνων ἀμετρίας ἀπαλλαγέντες. Οἱ δὲ τῷ πάθει δουλωθέντες, οὐδὲν μὲν χερδανοῦσιν γοῦσι τῶν ὅλων τὸν κηδεμόνα. Δεξάσθω τοίνυν ἡ Δεγαλοπρέπειά σου παραίνεσιν πατρικὴν, καὶ τὴν θαυμασίαν ἐχείνην εἰπάτω φωνήν ε« Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο’ ὡς τῷ Κυρίῳ ἕδοξεν, οὕτω καὶ ἐγένετο" εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας. »
Hoida men hysterēsas, kai peri tous paramythētichous mellēsas logous" all᾽ ouki dicha logismou touto dedracha' endounai gar tǭ pathei sphodrǭ onti prourgou nenomika. Oude gar tōn iatrōn hoi sophōtatoi en tę̄ tōn pyretōn akmę̄ ta alexikaka prospherousi pharmaka" all᾽ eis kairon tēn apo tēs technēs boē-. theian syneispherousi. Diatoi touto chagō tas oligas tautas hēmeras endedōcha, logisamenos tēn tēs odynēs hypertholēn. Ei gar hēmas houtōs agan ēniasen hē phēmē, kai pampollēs athymias eneplēse, ti ouk an epathen anēr ton auton zygon helkōn, kai eis mian sarkos, kata tēn theian Graphēn, synapheian harmostheis, tēs kai chronǭ, kai pothǭ gegenēmenēs syn… ᾿All’ echeinēn men tēn᾿ odynēn hē physis eirgasato, tēn de parapsychēn ho logismos mēchanasthō, to te tēs physeōs epikēron enthymoumenos kai tou pathous to koinon, kai tēs anastaseōs tēn elpida, kai tou sophōs ta kath᾽ hēmas oikonomountos to boulēma. Stergein gar chrē ta para tēs arrhētou sophias prytaneuomena, kai tauta “antōs nomizein sympheronta" hoi gar tois heusethesi koutois chrōmenoi logismois, kai tēs eusetheias chodousi, «hēs tōn ϑrēnōn ametrias apallagentes. Hoi de tǭ pathei doulōthentes, ouden men cherdanousin gousi tōn holōn ton kēdemona. Dexasthō toinyn hē Degaloprepeia sou parainesin patrikēn, kai tēn thaumasian echeinēn eipatō phōnēn e« Ho Kyrios edōken, ho Kyrios apheileto’ hōs tǭ Kyriǭ hedoxen, houtō kai egeneto" eiē to onoma Kyriou eulogēmenon eis tous aiōnas. »
I know that I am late and have been slow with words of consolation; but I did not do this without reason. I thought it useful to give way to the grief while it was violent. The wisest physicians do not apply their remedies at the height of a fever, but bring in the help of their art at the right moment. That is why I too let these few days go by, considering how extreme the pain was. If the report grieved us so very much and filled us with such great despondency, what would a man not suffer who drew the same yoke, and was joined, as the divine Scripture says, in one union of flesh with her who had become his [partner] through time and through love? But nature has caused that pain; let reason contrive the comfort, considering the perishableness of our nature, the commonness of the suffering, the hope of the resurrection, and the will of him who wisely orders our affairs. We must be content with what is governed by the ineffable wisdom and regard it as altogether beneficial. Those who use these pious reasonings [reap the fruit] of piety, being freed from excessive lamentation; but those who are enslaved to the passion gain nothing, and [grieve] the Guardian of all. Let your Magnificence, then, accept a father's advice and say that admirable word: "The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has happened; blessed be the name of the Lord for ever."
Chapter 16
16PG 83
ὦ θὺχ ἔότιν, ὡς ἔοικεν, οὐδὲν προσδοκῇσαι χρηστόν. Οὐ γὰρ μόνον οὐκ ἐλώφησεν, ἀλκὰ καὶ καθ᾽ ἑκάστην, ὡς ἔπος εἰπεῖν, ἡμέραν χορυφοῦται τῆς Ἐκκλησίας ἡ ζάλη. Ἧχον δὲ καὶ οἱ τὴν σύνοδον συγχαλοῦντες, καὶ ἀπέδωκαν ἄλλοις τέ τισι τῶν μητροπολιτῶν, καὶ τῷ ἡμετέρῳ, τὰ τῆς κλήσεως γράμματα. Δπ-. ἐστειλα δὲ καὶ τῶν γραμμάτων τὸ ἴσον τῇ σῇ ὁσιόἴητι, ἵνα γνῷς, δέσποτα, ὡς κατὰ τὸν ποιητικὸν λόγον, κακὸν κακῷ ἑστήρικται, καὶ δεῖ μόνης ἡμῖν τῆς Δεσποτιχῆῇς ἀγαθότητος, ἵνα παύσῃ τὸν κλύδωνα. Ῥάδιον μὲν γὰρ αὐτῷ καὶ τοῦτο, ἀλλ᾽ ἡμεῖς τῆς γαλήνης ἀνάξιοι. ᾿Αρχεῖ δὲ ἡμῖν τῆς ὑπομονῆς ἢ χάρις, ὡς ἂν διὰ ταύτης κρείττους τῶν πολεμούντῶν γενοίμεθα. Τοῦτο γὰρ καὶ ὁ θεῖος ᾿Απόστολος ἐδίδαξεν ἡμᾶς ἑξαιτεῖν, ε« Ποιήσει γὰρ, φησὶ, σὺν τῷ Ὁ πειρασμῷ καὶ τὴν ἔχθασιν τοῦ δύνασθαι ὑπενεγκεῖν.» Τὴν δὲ σὴν φιλοθεῖαν παρακαλῶ ἐπιστομίζειν τοὺς μευμοσχόπους καὶ πείθειν ὡς οὐ χρὴ τοὺς ἔξω τῶν βελῶν, τὸ δὴ λέγόμενον, ὄντας σκώπτειν, ὡς ἔοικεν, λοντας. Τί γὰρ διαφέρει τῷ τοιῷδε ὅπλῳ ἣ τονῷδε τὸν ἀγωνιζόμενον χρήσασθαι, καὶ χαταδαλεῖν τὸν ἀνκίπαλον; Οὐδὲ γὰρ ὁ μέγας Δαδὶδ παντευχίᾳ χρὴσάμενος κατήνεγκε τῶν ἀλλοφύλων τὸν πρόμαχον. Ὁ δὲ Σαμψὼν ἄνου σιαγόνι χρησάμενος χιλίους κατὰ καυτὸν χατηχόντισε. Καὶ οὐδεὶς ἐπιμέμφεται τῇ νίκῃ, οὐδὲ δειλίαν τοῦ ἀριστέως κατηγορεῖ, ὅτι μὴ δόρυ κινῶν, καὶ τὴν ἀσπίδα προδαλλόμενος, καὶ πολλὰ ἀχοντίζων, ἣ τόξα τείνων, τοὺς ἀντιπάλους ἑνίκησεν. Οὕτω τοιγαροῦν καὶ τοὺς ὑπὲρ τῆς εὖσεθείας ἀγωνιζομένους ἐξετάζειν χρὴ, καὶ μὴ ζητεῖν ὀνόματα τὴν ἔριν ἐγείροντα, ἀλλ᾽ ἐνθυμήματα σαφῶς κηρύττοντα τὴν ἀλήθειαν, καὶ τοὺς ἀντιτείνειν τολμῶντας αἰσχύνης ἀναπιμπλάντα. Τί γὰρ διαφέρει ἀνθρωποτόχον ὁμοῦ καὶ Θεοτόκον ὀνομάσαι τὴν ἁγίαν Παρθένον, ἣ καλέσαι αὑτὴν τοῦ τεχθέντος μητέρα καὶ δούλην, καὶ ἐπαγαγεῖν, ὅτι μήτηρ μὲν ἔστιν ὡς᾿ ἀνθρώπου τοῦ Κυρίου ἡμῶν Ἰησποῦ Χριστοῦ, δούλη δὲ ὡς Θεοῦ, καὶ τὴν μὲν πρόφασιν συκοφαντίας σιγῆσαι, τὴν αὐτὴν δὲ φάναι διάνοιαν, ἑτέρᾳ κεχρημένον προσηγορίᾳ :; Πρὸς δὲ τούτοις, κἀκεῖνο χρὴ συνιδεῖν, ὡς τὸ “μὲν κοινόν ἀστιν ὄνομα, τὸ δὲ ἴδιον πἧς Παρθένου" καὶ ὅτι περὶ τούτου πᾶσα ἢ διαμάχη γεγένηται, ὡς οὐκ ὥφελεν. Καὶ οἱ πλεῖστοι δὲ τῶν ἀρκαίων Πατέρων τὴν ἐντιμοτέραν ἐπέθεσαν τῇ Παρθένῳ προσηγορίαν" τοῦτο δὲ καὶ ἢ σὴ πεποίγχε θεοπέδεια καὶ ἐν δύο καὶ ἐν τρισὶ λόγοις. “ἔχω δὲ ᾿ χούτων ἐνίους, τῆς σῆς μοι πεμψάσης φιλοθεῖας" καὶ σποτα, ἑτέροις δὲ ὀνόμασι τὴν τούτου διάνοιαν παρεδίλωσας. Ἐπειδὴ δὲ ἐπιμέμφεσθέ μοι, καὶ ὡς ᾿τοὺς ἁγίους καὶ μακαρίους χαταλελοιπότι Πατέρας Διόδωρον καὶ Θεόδωρον ἐν τῷ καταλόγῳ «τῶν διδασκάλων, ἀναγκαῖον ἡγησάμην καὶ περὶ τούτου βραχέα διεξελθεῖν. Πρῶτον μὲν γὰρ, ὦ φίλη μοι κεφαλὴ, πολλοὺς καὶ ἄλλους περιφανεῖς ἄνδρας καὶ λαμπροὺς ἄγαν γεγενημένους. “Ἔπειτα δὲ κἀκεῖνο χρὴ συν’ δεῖν, ὡς τὸν κατ-παράγειν, οἷς οὐδὲ τῶν κατηγόρων τις ἐπιμέμψασθαι δύναται. Εἰ δὲ τοὺς παρὰ τῶν διωκόντων κατηγορουμένους ὃ διωκόμενος εἰς μαρτυρίαν χαλέσοι, οὐδὲ αὐτὸς ἂν ὁ δικάζων ἀνάσχοιτο δέξασθαι. Εἰ μὲν γὰρ ἕπαινον Πατέρων συγγράφων τούσδε τοὺς ὀγίους παρέλιπον, ἠδίχησα ἅν, ὁμολογῶ, καὶ περὶ τοὺς διδασκάλους ἀχάριστος ἐγενόμην. Εἰ δὲ χατὠισδητήτονς παρήγαγον μάρτυρας, τἴ μάτην οἱ τούτῶν οὐδὲν ἰδεῖν ἐθέλοντες ἐπιμέμφονται: “Ὅπως δὲ σέδω τοὺς ἄνδρας, μάρτυς ἣ παρ᾽ ἡμῶν ὅπδρ «αὑτῶν συγγραφεῖσα βίδλος, ἐν ἧ τὴν κατ᾽ αὐτῶν γεγενημένὴν γραφὴν διελύσαμεν, οὐ δείσαντες τῶν κατηγόρων «ἣν δυναστείαν, οὐδὲ τὰς καθ᾽ ἡμῶν γενομένας ἐπκιοἱ τὴν ἀδολεσχίαν ἀσπαζόμενοι, Ἐμοὶ σκοπὸς οὐ πρὸς χάριν τοῦ δεῖνος καὶ τοῦ δεῖνος πάντα λέγειν καὶ πράττειν ἀλλὰ τὴν τε τοῦ Θεοῦ Ἐχκχλησίαν οἷκοδομεῖν, καὶ τῷ ταύτης ἀρέδκειν νυμφίῳ τε καὶ Δεσπότῃ. Ὅτι γὰρ οὗ σωματικῇς ἕνεκα θεραπείας, νὸν ὀνομάζειν ὀκνῶ, ταῦτα πυιῶ, μαρτυρεῖ μοι τὸ συνειδός. Πάλαι γὰρ ἂν αὐτόματος ἀπέστην, εἰ μὴ “αὐτὸ … ἀντιδολῶ, καὶ τῇ τοῦ σώματος ἀσθενείᾳ μετρῆσαι μίας ὑπερδολῇ. Ἐγὼ δὲ τὸν εὐμήχανον ἀφορμάς. … τὸ θεῖον ἐδεδίειν κριτήριον. Καὶ νῦν εὖ ἴσθι, δέσποτα, ὡς τὴν ἀνάγκην προσμένω. Πελάζειν δὲ ταύτην διακόνῳ. ΕἸ μὲν εἰς μόνην ἀφεώρων τὴν τοῦ πάθους ὑπερ… τὸν χρόνον τῆς θεραπείας ἐπίκουρον. Ἐπειδὴ δὲ τὴν φιλοσοφίαν οἷδα τῆς σῆς θεοφιλίας, τοὺς παραμω θητιχοὺς προσενεγκεῖν ἐθάῤῥησα λόγους, οὃς καὶ παρὰ τῆς φύσεως, καὶ παρὰ τῆς θείας ἐδιδάχθην Γραφῆς, Ἢ τε γὰρ φύσις τὸ ἐπίκηρον ἔχει, καὶ τῶν τοιούτων. συμφορῶν ἅπας ὁ βίος μεστός: καὶ τῶν ὅλων ὁ Πούτανις, καὶ τοῦ παντὸς ὁ Ἀυδερνήτης, ὃ σοφῶς τὰ καθ᾽ ἡμᾶς πρυτανεύων Δεσπότῃς, παντοδαπὴν ἡμῖν διὰ τῶν θείων λογίων προσφέρει παραψυχήν καὶ τούτων μεσταὶ μὲν τῶν ἱερῶν Εὐαγγελίων αἱ βίθλοι, μεστὰ δὲ τῶν ἀγίων ἀποστόλων συγγράμματα, καὶ τῶν τρισμαχαρίων προφητῶν τὰ θεσπίσματα. Περιττὸν δὲ᾽ οἶμαι συλλέγεϊν ταῦτα, καὶ τῇ σῇ προσφέρειν θεοσεδείᾳ, ἄνωθεν τοῖς θεοπνεύστοις ἐντεθραμμένῃ λόγοις, καὶ πρὸς ἐκεῖνα τὸν οἰκεῖον ῥυθμισάσῃ βίον, καὶ διδασκαλίας ἑτέρας μὴ δεομένῃ. Παρακαλῶ τοίνυν ἐκείνων ἀναμνησθῆναι τὧν λόγων, οὗ καὶ τῶν παθῶν παρεγγυῶσιν ἡμῖν κρατεῖν, καὶ τὴν αἰώνιον ὑπισχνοῦνται ζωὴν, καὶ τοῦ θανάτου κῃρύττουσι τὴν κατάλυσιν, καὶ τὴν κοινὴν πάντων ἡμῶν ἀνάστασιν ἐπαγγέλλονται" καὶ πρὸς τούτοις, μᾶλλον δὲ πρὸ τούτων, ὅτι Δεσπότης ὁ καῦτα οὕτω γενέσθαι κελεύσας, καὶ Δεσπότης σοφώτατός τε καὶ ἀγαθώτατος, καὶ τὸ συμφέρον ἀχριθῶς ἐπιστάμενος, καὶ πρὸς τοῦτο πάντως ἰθύγων τὰ πράγματα. "Ἔστι γὰρ ὅτε θάνατος ἀμείνων ζωῆς, καὶ ὁ δοκῶν ἀνιαρὸς τῶν νομιζομένων τερσέθειά σου τῆς ἐμῆς ταπεινώσεως τὴν παράκλησιν, ἵνα τὸν τῶν ὅλων θεραπεύσῃς Δεσπότην, γενναίως ἐνεγχοῦσα τὰ λυπηρὰ, καὶ γυναιξὶν ὁμοῦ καὶ ἀνδράσι φιλοσοφίας ὑπόδειγμα γενομένη. Θαυμάσονται γὰρ ἅπαντες τοῦ λογισμοῦ τὴν ἀνδρίαν, δεξαμένην γενναίως τοῦ πάθους τὴν προσθολὴν, καὶ τὴν σφοτῆς γνώμης. Ἔχομεν δὲ ψυχαγωγίαν ἀρχοῦσαν τοῦ κατοιχομένου παιδὸς τὰς ζώσας εἰκόνας" ἀξιεράστους γὰρ ἡμῖν καρποὺς καταλέλοιπεν, παῦσαι δυναμένους τῆς ἀχθηδόνος τὴν ἀμετρίαν. Πρὸς δὲ τούτοις τὴν λύπην, καὶ μὴ αὐξῆσαι τὰ πάθη τῇ τῆς ἀθυ- Δεσπότην, παρασχεῖν σου τῇ θεοσεδείᾳ
ō thych eotin, hōs eoiken, ouden prosdokę̄sai chrēston. Ou gar monon ouk elōphēsen, alka kai kath᾽ hekastēn, hōs epos eipein, hēmeran choryphoutai tēs Ekklēsias hē zalē. Hēchon de kai hoi tēn synodon synchalountes, kai apedōkan allois te tisi tōn mētropolitōn, kai tǭ hēmeterǭ, ta tēs klēseōs grammata. Dp-. esteila de kai tōn grammatōn to ison tę̄ sę̄ hosioiēti, hina gnǭs, despota, hōs kata ton poiētikon logon, kakon kakǭ hestēriktai, kai dei monēs hēmin tēs Despotichēę̄s agathotētos, hina pausę̄ ton klydōna. Rhadion men gar autǭ kai touto, all᾽ hēmeis tēs galēnēs anaxioi. ᾿Archei de hēmin tēs hypomonēs ē charis, hōs an dia tautēs kreittous tōn polemountōn genoimetha. Touto gar kai ho theios ᾿Apostolos edidaxen hēmas hexaitein, e« Poiēsei gar, phēsi, syn tǭ Ho peirasmǭ kai tēn echthasin tou dynasthai hypenenkein.» Tēn de sēn philotheian parakalō epistomizein tous meumoschopous kai peithein hōs ou chrē tous exō tōn belōn, to dē legomenon, ontas skōptein, hōs eoiken, lontas. Ti gar diapherei tǭ toiǭde hoplǭ hē tonǭde ton agōnizomenon chrēsasthai, kai chatadalein ton ankipalon? Oude gar ho megas Dadid panteuchią chrēsamenos katēnenke tōn allophylōn ton promachon. Ho de Sampsōn anou siagoni chrēsamenos chilious kata kauton chatēchontise. Kai oudeis epimemphetai tę̄ nikę̄, oude deilian tou aristeōs katēgorei, hoti mē dory kinōn, kai tēn aspida prodallomenos, kai polla achontizōn, hē toxa teinōn, tous antipalous henikēsen. Houtō toigaroun kai tous hyper tēs eusetheias agōnizomenous exetazein chrē, kai mē zētein onomata tēn erin egeironta, all᾽ enthymēmata saphōs kēryttonta tēn alētheian, kai tous antiteinein tolmōntas aischynēs anapimplanta. Ti gar diapherei anthrōpotochon homou kai Theotokon onomasai tēn hagian Parthenon, hē kalesai hautēn tou techthentos mētera kai doulēn, kai epagagein, hoti mētēr men estin hōs᾿ anthrōpou tou Kyriou hēmōn Iēspou Christou, doulē de hōs Theou, kai tēn men prophasin sykophantias sigēsai, tēn autēn de phanai dianoian, heterą kechrēmenon prosēgorią :? Pros de toutois, kakeino chrē synidein, hōs to “men koinon astin onoma, to de idion pēs Parthenou" kai hoti peri toutou pasa ē diamachē gegenētai, hōs ouk hōphelen. Kai hoi pleistoi de tōn arkaiōn Paterōn tēn entimoteran epethesan tę̄ Parthenǭ prosēgorian" touto de kai ē sē pepoinche theopedeia kai en dyo kai en trisi logois. “echō de ᾿ choutōn enious, tēs sēs moi pempsasēs philotheias" kai spota, heterois de onomasi tēn toutou dianoian paredilōsas. Epeidē de epimemphesthe moi, kai hōs ᾿tous hagious kai makarious chataleloipoti Pateras Diodōron kai Theodōron en tǭ katalogǭ «tōn didaskalōn, anankaion hēgēsamēn kai peri toutou brachea diexelthein. Prōton men gar, ō philē moi kephalē, pollous kai allous periphaneis andras kai lamprous agan gegenēmenous. “Epeita de kakeino chrē syn’ dein, hōs ton kat-paragein, hois oude tōn katēgorōn tis epimempsasthai dynatai. Ei de tous para tōn diōkontōn katēgoroumenous ho diōkomenos eis martyrian chalesoi, oude autos an ho dikazōn anaschoito dexasthai. Ei men gar hepainon Paterōn syngraphōn tousde tous ogious parelipon, ēdichēsa han, homologō, kai peri tous didaskalous acharistos egenomēn. Ei de chatōisdētētons parēgagon martyras, ti matēn hoi toutōn ouden idein ethelontes epimemphontai: “Hopōs de sedō tous andras, martys hē par᾽ hēmōn hopdr «hautōn syngrapheisa bidlos, en hē tēn kat᾽ autōn gegenēmenēn graphēn dielysamen, ou deisantes tōn katēgorōn «hēn dynasteian, oude tas kath᾽ hēmōn genomenas epkioi tēn adoleschian aspazomenoi, Emoi skopos ou pros charin tou deinos kai tou deinos panta legein kai prattein alla tēn te tou Theou Echkchlēsian hoikodomein, kai tǭ tautēs aredkein nymphiǭ te kai Despotę̄. Hoti gar hou sōmatikę̄s heneka therapeias, non onomazein oknō, tauta puiō, martyrei moi to syneidos. Palai gar an automatos apestēn, ei mē “auto … antidolō, kai tę̄ tou sōmatos astheneią metrēsai mias hyperdolę̄. Egō de ton eumēchanon aphormas. … to theion edediein kritērion. Kai nyn eu isthi, despota, hōs tēn anankēn prosmenō. Pelazein de tautēn diakonǭ. EI men eis monēn apheōrōn tēn tou pathous hyper… ton chronon tēs therapeias epikouron. Epeidē de tēn philosophian hoida tēs sēs theophilias, tous paramō thētichous prosenenkein etharrhēsa logous, hoos kai para tēs physeōs, kai para tēs theias edidachthēn Graphēs, Ē te gar physis to epikēron echei, kai tōn toioutōn. symphorōn hapas ho bios mestos: kai tōn holōn ho Poutanis, kai tou pantos ho Audernētēs, ho sophōs ta kath᾽ hēmas prytaneuōn Despotę̄s, pantodapēn hēmin dia tōn theiōn logiōn prospherei parapsychēn kai toutōn mestai men tōn hierōn Euangeliōn hai bithloi, mesta de tōn agiōn apostolōn syngrammata, kai tōn trismachariōn prophētōn ta thespismata. Peritton de᾽ oimai syllegeïn tauta, kai tę̄ sę̄ prospherein theosedeią, anōthen tois theopneustois entethrammenę̄ logois, kai pros ekeina ton oikeion rhythmisasę̄ bion, kai didaskalias heteras mē deomenę̄. Parakalō toinyn ekeinōn anamnēsthēnai tōn logōn, hou kai tōn pathōn parengyōsin hēmin kratein, kai tēn aiōnion hypischnountai zōēn, kai tou thanatou kę̄ryttousi tēn katalysin, kai tēn koinēn pantōn hēmōn anastasin epangellontai" kai pros toutois, mallon de pro toutōn, hoti Despotēs ho kauta houtō genesthai keleusas, kai Despotēs sophōtatos te kai agathōtatos, kai to sympheron achrithōs epistamenos, kai pros touto pantōs ithygōn ta pragmata. "Esti gar hote thanatos ameinōn zōēs, kai ho dokōn aniaros tōn nomizomenōn tersetheia sou tēs emēs tapeinōseōs tēn paraklēsin, hina ton tōn holōn therapeusę̄s Despotēn, gennaiōs enenchousa ta lypēra, kai gynaixin homou kai andrasi philosophias hypodeigma genomenē. Thaumasontai gar hapantes tou logismou tēn andrian, dexamenēn gennaiōs tou pathous tēn prostholēn, kai tēn sphotēs gnōmēs. Echomen de psychagōgian archousan tou katoichomenou paidos tas zōsas eikonas" axierastous gar hēmin karpous kataleloipen, pausai dynamenous tēs achthēdonos tēn ametrian. Pros de toutois tēn lypēn, kai mē auxēsai ta pathē tę̄ tēs athy- Despotēn, paraschein sou tę̄ theosedeią
… it is not possible, it seems, to expect anything good. Not only has the storm of the Church not abated; it rises higher every day, so to speak. Those who are convening the council have come and delivered the letters of summons to some of the metropolitans, including ours. I have sent a copy of the letter to your Holiness, so that you may know, master, that, as the poet says, evil is propped upon evil, and we need the Master's goodness alone to still the surge. This too is easy for him, but we are unworthy of calm. The grace of endurance is enough for us, so that through it we may prove stronger than those who make war on us. The divine Apostle taught us to ask for this: "For with the temptation," he says, "he will also make the way out, so that you may be able to bear it."
I ask your Godliness to muzzle the fault-finders, and to persuade them that those who are, as the saying goes, out of range of the missiles ought not to mock those [who are fighting] … For what difference does it make whether the combatant uses this weapon or that, so long as he brings down his opponent? The great David did not use full armor when he brought down the champion of the foreigners; Samson, using the jawbone of an ass, struck down a thousand at once. And no one finds fault with the victory or accuses the hero of cowardice because he conquered his opponents without wielding a spear, holding up a shield, hurling many javelins or drawing bows. In the same way we must examine those who contend for true religion: we should not look for names that stir up strife, but for arguments that clearly proclaim the truth and cover with shame those who dare to oppose it. For what difference does it make to name the holy Virgin at once Mother of the man and Mother of God, or to call her the mother and the servant of him who was born, adding that she is mother of our Lord Jesus Christ as man and servant as of God, and so to silence the pretext for slander while expressing the same meaning with another title? Besides this, one must also observe that the one name is common and the other proper to the Virgin, and that the whole battle has been over this — would that it had not been. Most of the ancient Fathers gave the Virgin the more honorable title; your Piety too has done this, in two and in three discourses. I have some of these, since your Godliness sent them to me; and in them … master, you have expressed its meaning with other names.
Since you blame me for having left out of the list of teachers the holy and blessed Fathers Diodore and Theodore, I thought it necessary to go through this briefly too. First, my dear friend, [I left out] many other illustrious and very distinguished men as well. Then one must also see that the accused [must] bring forward [witnesses] whom none even of the accusers can find fault with. If the persecuted man were to call as witnesses those whom the persecutors accuse, not even the judge himself would consent to accept them. If I had left out these saints while writing a eulogy of the Fathers, I would have done wrong, I admit, and been ungrateful to my teachers. But if I brought forward undisputed witnesses, why do those who want to see none of this find fault with me for nothing? How I revere these men is attested by the book we wrote on their behalf, in which we refuted the indictment drawn up against them, neither fearing the power of the accusers nor [the plots] made against us. … those who are fond of idle talk … My aim is not to say and do everything to please this or that person, but to build up the Church of God and to please her Bridegroom and Master. My conscience bears me witness that I do not do this for the sake of bodily comfort, … ; for I would long ago have withdrawn of my own accord, if … I had not feared the divine judgment. And now, be well assured, master, I am waiting for the compulsion; I think it is drawing near.
[Letter 17] To the deaconess [Casiana]. If I were looking only at the excess of your suffering, … the time, as an ally of the healing. But since I know the wisdom of your Godliness, I have ventured to offer words of consolation, which I learned both from nature and from the divine Scripture. Nature is perishable, and all life is full of such misfortunes; and the Ruler of all and Helmsman of the universe, the Master who wisely governs our affairs, offers us every kind of comfort through the divine oracles. The books of the holy Gospels are full of them, full too are the writings of the holy apostles and the oracles of the thrice-blessed prophets. But I think it superfluous to collect them and offer them to your Piety, which was nourished from the first on the inspired words, has shaped its own life by them, and needs no other teaching. I urge you, then, to remember those words, which charge us to master our passions, promise eternal life, proclaim the destruction of death, and announce the common resurrection of us all; and besides these, or rather before them, that it is the Master who ordered these things to happen thus, a Master most wise and most good, who knows exactly what is beneficial and directs all affairs toward it. For there are times when death is better than life, and what seems painful [is better] than what is thought … [Let] your Piety [accept] the exhortation of my lowliness, so that you may serve the Master of all by bearing your griefs nobly, and become a model of wisdom to women and men alike. All will admire the courage of your reason, which received the assault of grief nobly, and the … of your mind. We have comfort enough in the living images of the departed son, for he has left us lovable fruits, which can stop the excess of grief. Besides this, I entreat you to measure the grief by the weakness of your body, and not to increase the suffering by excess of despondency; and I [beseech] the resourceful Master to grant your Piety occasions [of comfort].
Chapter 18
18PG 83
Ὅταν εἰς τὸν θεῖον ἀποδλέψω νόμον, ὃς σάρκα μίαν τοὺς γάμῳ συναπτομένους καλεῖ, οὐκ οἷδα τίνι τρόπῳ ψυχαγωγήσω τὸ μέλος τὸ τῇ τομῇ χωρισθέν". λογίζομαι γὰρ τῆς ὀδύνης τὸ μέγεθος. "Ὅταν δὲ τῆς φύσεως ἐννοήσω τὸν δρόμον, καὶ τὸν ὅρον ἐκεῖνον, ὃν ὁ Δημιουργὸς ἐξενήνοχεν εἰπών" ε Γῇ εἶ, καὶ εἰς γῆν ἀπελεύσῃ" » καὶ τὰ πανταχοῦ γῆς καὶ θαλάττης καθ᾽ ἑκάστην ἡμέραν γινόμενα (ἣ γὰρ ἄνδρες πρότερον τοῦ βίου τὸ τέρμα χαταλαμδάνουσιν, ἣ γυναῖκες ποῦτο πάσχουσι πρότεραι), πολλὰς ἐντεῦθεν ἀφοομὰς εἰς ψυχαγωγίαν εὑρίσκω" πρὸς τούτοις τὰς παρὰ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν παρασχεθείσας ἡμῖν ἐλπίδας" τούτου γὰρ δὴ χάριν τὸ τῆς οἰκονομίας ἐτελέσθη μυστήριον, ἵνα τοῦ θανάτου τὴν παῦλαν μεμαθηχότες, μὴ λίαν ἀλγῶμεν τῇ τῶν ποθουμένων χωριζόμενοι κελευτῇ, ἀλλὰ τὴν τριπόθητον τῆς ἀναστάσεως ἐλπίδα προσμένωμεν. Ταῦτά σον τὴν θαυμασιότητα καὶ λογίσασθαι παρακαλῶ, καὶ νικῆσαι τῆς ἀθυμίας τὸ πάθος" μάλιστα τῶν κοινῶν ὑμῶν κλάδων καὶ παρόντων, καὶ πᾶσαν ὑμῖν ποριζόντων παραψυχῆς ἀφορμήν. Ὑμνήσωμεν τοίνυν τὸν σοφῶς τὰ καθ᾽ ἡμᾶς χυδερνῶντα, καὶ μὴ παροξύνωμεν τῇ τῶν ὀδυρμῶν ἀμετρίχ. Οἷδε γὰρ, ὡς σοφὸς, τὸ συμφέρον, καὶ ὡς ἀγαθὸς τοῦτο ἡμῖν πραγματεύεται.
Hotan eis ton theion apodlepsō nomon, hos sarka mian tous gamǭ synaptomenous kalei, ouk hoida tini tropǭ psychagōgēsō to melos to tę̄ tomę̄ chōristhen". logizomai gar tēs odynēs to megethos. "Hotan de tēs physeōs ennoēsō ton dromon, kai ton horon ekeinon, hon ho Dēmiourgos exenēnochen eipōn" e Gę̄ ei, kai eis gēn apeleusę̄" » kai ta pantachou gēs kai thalattēs kath᾽ hekastēn hēmeran ginomena (hē gar andres proteron tou biou to terma chatalamdanousin, hē gynaikes pouto paschousi proterai), pollas enteuthen aphoomas eis psychagōgian heuriskō" pros toutois tas para tou Theou kai Sōtēros hēmōn paraschetheisas hēmin elpidas" toutou gar dē charin to tēs oikonomias etelesthē mystērion, hina tou thanatou tēn paulan memathēchotes, mē lian algōmen tę̄ tōn pothoumenōn chōrizomenoi keleutę̄, alla tēn tripothēton tēs anastaseōs elpida prosmenōmen. Tauta son tēn thaumasiotēta kai logisasthai parakalō, kai nikēsai tēs athymias to pathos" malista tōn koinōn hymōn kladōn kai parontōn, kai pasan hymin porizontōn parapsychēs aphormēn. Hymnēsōmen toinyn ton sophōs ta kath᾽ hēmas chydernōnta, kai mē paroxynōmen tę̄ tōn odyrmōn ametrich. Hoide gar, hōs sophos, to sympheron, kai hōs agathos touto hēmin pragmateuetai.
Whenever I look at the divine law, which calls those joined in marriage one flesh, I do not know how I shall comfort the limb that has been cut off and separated, for I consider how great the pain is. But when I consider the course of nature, and that limit which the Creator pronounced when he said, "You are earth, and to earth you shall return," and what happens every day everywhere on land and sea (for either husbands reach the end of life first, or wives suffer it first), I find in these things many starting points for comfort; and besides them, the hopes given to us by our God and Savior. For it was for this that the mystery of the incarnation was accomplished: that we, having learned that death has been brought to an end, might not grieve too much when we are separated by death from those we long for, but might await the thrice-longed-for hope of the resurrection. I urge your Excellency to consider these things and to overcome the feeling of despondency, especially since the branches you share are with you and provide you with every occasion of comfort. Let us therefore praise him who wisely steers our affairs, and not provoke him by excessive lamentation. For as wise he knows what is beneficial, and as good he brings it about for us.
Chapter 19
19PG 83
Τοιοῦτον ἡμῖν ἔδειξεν ἡ πεῖρα τὸν ἐλλογιμώτατον ᾿Αθανάσιον τὸν ῥήτορα, ὁποῖον ἔφησε τῆς σῆς θεοσεθείας τὰ γράμματα. Κοσμεῖ γὰρ αὐτοῦ τὴν μὲν γλῶτταν ὁ λόγος, τὸν δὲ λόγον ὁ τρόπος " ὁμοῦ δὲ πάντα λαμπρύνει τὸ τῆς πίστεως χρῆμα. ᾿Αεὶ τοίνυν ἡμῖν τοιαῦτα προξένει, θεοφιλέστατε. Πολλῆς: γὰρ, εὖ ἴσθι, διλ ταυτησὶ τῆς συνουσίας θυμηδίας
Toiouton hēmin edeixen hē peira ton ellogimōtaton ᾿Athanasion ton rhētora, hopoion ephēse tēs sēs theosetheias ta grammata. Kosmei gar autou tēn men glōttan ho logos, ton de logon ho tropos " homou de panta lamprynei to tēs pisteōs chrēma. ᾿Aei toinyn hēmin toiauta proxenei, theophilestate. Pollēs: gar, eu isthi, dil tautēsi tēs synousias thymēdias
Experience has shown us the most learned rhetor Athanasius to be just such as the letter of your Piety said. Eloquence adorns his tongue, and character adorns his eloquence; and his faith makes everything shine. Always procure such things for us, most God-beloved. For be well assured that through this company … much gladness …
Chapter 20
20PG 83
Ἡγεῖται μὲν ἡ φύσις ὡς πρεσδυτέρα τῆς γνώμης" νυκᾷ δὲ τὴν φύσιν ἡ γνώμη καὶ τούτου τεκμήριον ἐναργὲς ὁ ἑλλογιμώτατος ᾿Αθανάσιος ὁ ῥήτωρ. Αὐχῶν γὰρ πατρίδα τὴν Αἴγυπτον, οὐ μετέλαθε τῆς τοῦ ἔθνους θρασύτητος, ἀλλὰ πραότητι τὸν τρόπον ἐκέρασεν. Ἔστι δὲ καὶ τῶν θείων θερμότατος ἐραστῆς. Διά τοι τοῦτο γκαὶ πλείους ἡμῖν συνδιήγαγεν ἡμέρας, ὄνησιν ἐντεῦθέν τινα δρέψασθαι προσδοκήσας. Ἐγὼ δὲ, ὡς οἷσθα, θεοφιλέστατε, καὶ παρ᾽ ἑτέρων τὰ τοιαῦτα συλλέγειν ὀκνῶ τοσοῦτον ἀποδέω τοῦ τοῖς ἀλλ᾽ ἀπορία τοῦτο κωλύει ποιεῖν, Εὐξάσθω τοίνυν ἧ ὁσιότης σου τὴν περὶ ἡμῶν δόξαν ἐμπεδωθῆναι τῇ ἀληθείᾳ ᾿ ἵνα μὴ μόνον λέγητχί τι περὶ ἡμῶν ἀξιἔπαινον, ἀλλὰ καὶ μαρτυρῆται τοῖς ἔργοις.
Hēgeitai men hē physis hōs presdytera tēs gnōmēs" nyką de tēn physin hē gnōmē kai toutou tekmērion enarges ho hellogimōtatos ᾿Athanasios ho rhētōr. Auchōn gar patrida tēn Aigypton, ou metelathe tēs tou ethnous thrasytētos, alla praotēti ton tropon ekerasen. Esti de kai tōn theiōn thermotatos erastēs. Dia toi touto nkai pleious hēmin syndiēgagen hēmeras, onēsin enteuthen tina drepsasthai prosdokēsas. Egō de, hōs hoistha, theophilestate, kai par᾽ heterōn ta toiauta syllegein oknō tosouton apodeō tou tois all᾽ aporia touto kōlyei poiein, Euxasthō toinyn hē hosiotēs sou tēn peri hēmōn doxan empedōthēnai tę̄ alētheią ᾿ hina mē monon legētchi ti peri hēmōn axiepainon, alla kai martyrētai tois ergois.
Nature leads, as being older than choice, but choice overcomes nature; and a clear proof of this is the most learned rhetor Athanasius. Though he boasts of Egypt as his homeland, he has had no share in the rashness of that nation, but has tempered his character with gentleness. He is also a most ardent lover of divine things. That is why he spent several days with us, expecting to gather some benefit from it. But I, as you know, most God-beloved, shrink even from collecting such things from others; so far am I from … to others … but lack prevents me from doing this. Let your Holiness, then, pray that the opinion held of us may be confirmed by the truth, so that not only may something praiseworthy be said about us, but it may also be attested by our deeds.
Chapter 21
21PG 83
Οἱ μὲν τὴν μεγίστην ταύτην χατασπείραντες ᾿ φήμην, φήθησαν ταύτῃ πάντως ἀνιάσειν ἡμᾶς, δυσἀγγελον αὐτὴν ἄγαν ὑπειληφότες. Ἡμεῖς δὲ, διὰ τὴν θείαν χάριν, καὶ τὴν φήμην ἀσπασίως ἐδεξάμεθα, καὶ τὴν πεῖραν ἀσμένως προσμένομεν" καὶ πᾶν ὁτιοῦν ἀλγεινὸν, ὑπὲρ τῶν θείων δογμάτων ἐπιφερόμενον, λίαν ἡμῖν ἔστιν ἀξιέραστον. Εἰ γὰρ ἀληθῶς ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. » Καὶ τί λέγω τῶν ἐλπιζομένων ἀγαθῶν τὴν ἀπόλαυσιν; Εἰ γὰρ μηδὲν ὅλως ἄθλον ὑπὲρ εὐσεδείας ἀγωνιζομένοις ἐδίδοτο, ἤρκεσεν ἂν καὶ αὑτὴ καθ᾽ ἑαυτὴν ἧ ἀλήθεια πεῖσαι τοὺς ἑαυτῆς ἐραστὰς σὺν εὐθυμίᾳ πάδῃ τοὺς ὑπὲρ αὑτῆς κινδύνους ἀσπάσασθαι. Καὶ μάρτυς ςῶν εἰρημένων ὁ θεῖος ᾿Απόστολος διαῤῥήδην βοῶν" ε Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις, ἣ στενοχωρία, ἣ διωγμὸς, ἣ λιμὸς, ἢ γυμνότης, ἢ κίνδυνος, ἢ μάχαιρα; καθὼς γέγραπται, ὅτι Ἕνεκά σου θανατούμεθα ὅλην τὴν ἡμέραν, ἔλογίσθημεν ὡς πρόδατα σφαγῆς. » Καὶ διδάσκων ὡς οὐκ ἀντίδοσιν προσμένει τινὰ, ἀλλὰ μόνον τοῦ σεσωχότος ἐρᾷ, ἐπήγαγεν εὐθύς " « ᾿Αλλ᾽ ἐν πᾶσι τούτοις ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς Χριστοῦ. » Καὶ προστέθειχεν ἕτερα, δτ' ὧν σαφέστερὸν τὸν οἰκεῖον ἐγύμνωσε πόθον " « Πέπεισμαι γὰρ, φησὶν, ὅτι οὔτε θάνατος, οὔτε ζωὴ, οὔτε ἄγγελοι, οὔτε δυνάμεις, οὔτε ἐνεστῶτα, οὔτε μέλλοντα, οὔτε ὕψωμα, οὔτε βάθος, οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ, τῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. » θεώρησον, ὦ φιλότης, τῆς ἀποστολικῆς ἀγάπης τὴν φλόγα " βλέπε τοῦ ἔρωτος τὸν πυρσόν. Οὐκ ὁὀριγνῶμαι, φησὶ, τῶν αὐτοῦ, ἀλλ᾽ αὐτὸν μόνον ποθῶ " καὶ τοῦτον οὐ δύναμα: χατασδέσαι τὸν ἔρωτα" ἀλλ᾽ ἑλοίμην ἂν ἢδιότα, καὶ τῶν παρόντων, καὶ τῶν μελλόντων ἐκπεσεῖν ἀγαθῶν, καὶ πᾶν ὁτιοῦν ἀλγεινὸν καὶ νῦν παθεῖν, καὶ αὖθις ὑπομεῖναι, ὥστε ταύτην ἄσδεστον περιφέρειν τὴν φλόγα. Ταῦτα δὲ οὐ μόνον εἶπεν, ἀλλὰ καὶ δέδραχεν ὁ θεῖος οὗτος ἀνὴρ, καὶ πανταχοῦ γῆς καὶ θαλάττης μνημεῖα τῶν παθημάτων κατέλιπεν. Εἰς τοῦτον, καὶ μέντοι καὶ εἰς τοὺς ἄλλους ἀφορῶν, πατριάρχας, προφῆτας, ἀποστόλους, μάρτυρας ἱερέας, θυμήρη λίαν ἡγοῦμαι τὰ νομιζόμενα σκυθρωπά. Αἰσχύνομαι γὰρ, ὁμολόγῶ, καὶ τοὺς ταῦτα μὲν ἤκιστα μεμαθηκότας, ὑπὸ δὲ μόνης ποδηγηθέντας «τῆς φύσεως, καὶ ἐν τοῖς ἀγῶσι τῆς ἀρετῆς διαπρέψαντας. Καὶ γὰρ Σωκράτης ἐκεῖνος ὁ Σωφρονίσκου, πὴν τῆς συκοφαντίας ὑπομείνας γραφὴν, καὶ τῆς τῶν κατηγόρων κατεφρόνει ψευδολογίας, καὶ τὴν ἐν τοῖς δεινοῖς εὐψυχίαν ἐδείκνυε βοῶν" ἔ ἔλνυτος δὲ καὶ Μέλιτος ἀποκτεῖναι μὲν δύνανταί με, βλάψαι δὲ οὐ δύνανται. » Καὶ ὁ Παιανιεὺς δὲ ῥήτωρ, τῇ ῥητορικῇ δεινότητι φιλοσοφίαν ἀναμίξας, καὶ τήνδε τὴν γνώμην καὶ τοῖς τηνικάδε ἀνθρώποις, καὶ τοῖς εἰς ὕστερον ἐσομένοις προσήνεγκεν" « Πέρας μὲν γάρ ἐστιν ἅπασιν ἀνθρώποις τοῦ βίου ὁ θάνατος, κἂν ἐν οἰκίσκῳ τις αὑτὸν καθείρξας τηρῇ. Δεῖ μὲν γὰρ τοὺς ἀγαθοὺς ἄνδρας ἐγχειρεῖν μὲν ἅπασιν ἀεὶ τοῖς καλοῖς, τὴν ἀγαθὴν προδαλλομένους ἐλπίδα, φέρειν δ᾽ ἃ ἂν ὁ Θεὸς διδῷ γενναίως. » Καὶ μέντοι καὶ ὁ τούτου πρεσδύτερος συγγραφεὺς, τὸν Ὀλόρου λέγω, πολλὰς μὲν καὶ ἄλλας ἀξιεπαένους ἔγραψε γνώμας" ράψε δὲ καὶ τήνδε" « Φέρειν δὲ χρὴ τά τε δἀιμόνια ἀναγκαίως, τά τε ἀπὸ τῶν πολέμων ἀνδρείως. » Καὶ τί λέγω φιλοσόφους, καὶ συγγραφέας, καὶ ῥήτορας; καὶ γὰρ οἱ τὴν μυθολογίαν τῆς ἀληθείας προτετιμῇχότες, πολλὰς ταῖς μυθολογίαις ὀνγησιφόρους παρ… δαξεν ἐν τοῖς λόγοις, τὸν τῶν Ἑλλήνων σοφώτατον ἑαυτὸν ἐν ἐχεένοις πρὸς ἀνδρείαν ἀλείφοντα. Λέγει δὲ οὕτως Στῆθος δὲ … Καὶ ἄλλα δὲ τούτοις προσόμοια, καὶ παρὰ ποιητῶν, καὶ ῥητόρων, καὶ φιλοσόφων ῥᾳδίως ἄν τις συλλέξειεν" ἀλλ᾽ ἡμῖν οἱ θεζοι λόγοι πρὸς πᾶσαν ὠφέλεια ἁρχοῦσιν. ς Καὶ ταῦτα δὲ τέθεικα, δεῖξαι βουληθεὶς, ὡς ἄγαν αἰσχρὸν τῶν τῆς φύσεως μαθητῶν ἡττηθῆναι τοὺς λίας, τῷ σωτηρίῳ πάθει πεπιστευκότας, καὶ προσ. μένοντας σωμάτων ἀνάστασιν, καὶ φθορᾶς ἀπαλλαγῆν, καὶ χορηγίαν ἀθανασίας, καὶ οὐρανῶν βασιλείαν. Καὶ τοὺς ἀθυμοῦντας τοίνυν ἐπὶ τοῖς θρυλληθεῖσιν, ὦ φίλη κεφαλὴ, ψυχαγώγῃσον, καὶ τοὺς ἐφηδομένους εἵπερ τις ἄρα ἐστὶ, δίδαξον ὡς γεγήθαμεν, καὶ γαννύμεθα, καὶ χορεύομεν, καὶ ὡς αὐτὴν τῶν οὐρανῶν τὴν βασιλείαν, τὴν νομιζομένην προσδεχόμεθα τιμωρίαν. Ἴνα δὲ καὶ διδάξῃς, θαυμασιώτατε, τοὺς ἀγνοοῦν» τὰς ὅπω; φροναῦμεν, ἴσθι πιστεύειν ἡμᾶς, ὡς ἐδιδάχθημεν, εἰς τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα. Οὐ γὰρ εἰς δύο νἱοὺς, ὥς τινες συχοφᾶνστεύομεν, ἢ πιστεύειν διδάσκομεν " ἀλλ᾽ ὥσπερ ἕνα ἴσμεν Πατέρα, καὶ ὃν ἅγιον Πνεῦμα, οὕτως ἕνα Υἱὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν μονογενῆ τοῦ Θεοῦ Υἱὸν, τὸν ἐνανθρωπήσαντα Θεὸν Λόγον. Οὐκ ἀρνούμεθα μέντοι τὰς τῶν φύσεων ἰδιότητας " ἀλλ᾽ ὥσπερ ἀσεδεῖν νομίζομεν τοὺ: εἰς δύο υἱοὺς διαιροῦντας τὸν ἕνα Κύριο) Ἰησοῦν Χριστόν " οὕτω τῆς ἀληθείας πολεμίους ἀποχαλοῦμεν τοὺς συγχέειν τὰς φύσεις ἐπιχειροῦντας. ᾿Ασύγχυτον γὰρ ἕνωσιν γέγενῇσθα: πιστεύομεν, καὶ ἴσμεν τίνά τε τῆς ἀνθρωπότητος, καὶ τίνα τῆς θεότητος ἴδια. Καθάπερ γὰρ ὁ ἄνθρωπο;, τὸν κοινὸν λέγω, τὸ λογικὸν καὶ θνητὸν ζῶον, ἔχει μὲν ψυχὴν, ἔχει δὲ σῶμα, ἕν δὲ ζῶον νοεῖται" καὶ ἡ διαφορὰ τῶν δύο φύσεων οὐκ εἰς δύο πρόσωπα μερίζει τὸν ἕνα " ἐν δέ γε τῷ ἑνὶ καὶ τὴν τῆς ψυχῆς ἴσμεν ἀθανασίαν, καὶ τοῦ σώματος τὴν θνητότητα " καὶ ὁμολογοῦμεν τὴν Ψυχὴν “ἀόρατον, ὁρατὸν δὲ τὸ σῶμα, ἕν δὲ ζῶον, ὡς ἔφην, λογικὸν ὁμοῦ καὶ θνητόν " οὕτω τὸν Κύριον ἡμῶν καὶ Θεὸν, ᾿φὸν τοῦ Θεοῦ λέγω Υἱὸν, τὸν Δεσπότην Χριστὸν, καὶ μετὰ τὴν ἐνανθρώπησιν ἕνα ἴσμεν Υἱόν " ἀδιαίρετος γὰρ ἡ ἕνωσις, ὥσπερ δὴ καὶ ἀσύγχυτος. Ἴϊσμεν δὲ ὅμως καὶ τὸ τῆς θεότητος ἄναρχον, καὶ τὸ τῆς ἀνθρωπότητος πρόσφατον. Ἡ μὲν γὰρ ἐκ σπέρματος ᾿Δδραὰμ καὶ Δαδὶδ (ἐξ αὐτῶν γὰρ ἣ ἁγία Παρθένος) " ἡ δὲ θεία φύσις ἐκ τοῦ Θεοῦ καὶ Πατρὸς πρὸ αἰώνων, ἀχρόνως, ἀπαθῶς, ἀτμήτως ἐγεννήθη. Εἰ δὲ ἀναιρεθεέη σαρκὸς καὶ θεότητος τὸ διάφορον, τίσιν ὅπλοις χρησόμεθα κατὰ ᾿Αρείου καὶ Εὐνομίου παραταττόμενοι; πῶς δὲ αὐτῷν τὴν κατὰ τοῦ Μονογενοῦς χαταλύσομεν βλασφημίαν; Νῦν γὰρ τοὺς μὲν ταπεινοὺς τῶν λόγων ὡς ἀνθρώπῳ προσάπτομεν, τοὺς δὲ ὑψηλοὺς καὶ θεοπρεπεῖς ὡς θεῷ, καὶ εὐπετὴς ἄγα, ἡμῖν ἐστιν ἡ τῆς ἀληθείας ἀπόδειξις. ᾿Αλλὰ γὰρ ὑπερθαίνει μέτρον ἐπιστολῆς ὁ περὶ τῆς πίστεως λόγος. ᾿Αρχεῖ δὲ καὶ τὰ ὀλίγα ταῦτα ῥημάτια δεῖξαι τὸν τῆς … κόμητι. Τοὺς λόγους φασὶν καὶ τὰ οὐκ εὖ διαχείμενα τῶν ἠθῶν μεταρυθμίζειν καὶ ἀμείνω ποιεῖν, Ἐμοὶ δὲ δηχεῖ, τὰ παρὰ τῆς φύσεως εἰς κάλλος κραθέντα, αὐτὰ τοὺς λόγους κοσμεῖν, καὶ μὴ δεῖσθαι ῥημάτων᾽ χαθἀπερ οὐδὲ τὰ εὖ πεφυκότα τῶν σωμάτων χρΐζει τῶν ἐπεισάχτων χρωμάτων. Τούτοις ὁ ἐλλαογιμώτατος ᾿Αθανάσιος ὁ ῥήτωρ λαμπρύνεται. Ἧσε δέ με πλέον, ἐραστὴς θερμὸς τῆς ὑμετέρας μεγαλοπρεπείας γεγονώς. ᾿Αεὶ γὰρ ὑμᾶς εὐφημῶν διετέλει. ᾿Αμιλλώμενος δὲ ἐγὼ, καὶ διεξιὼν τὰ ὑμέτερα, τοῖς ἐπαίνοις ἐνίχων. Πλείονα γὰρ ὑμῶν ἐπίσταμαι κατορθώματα. ᾿Ανιῶμαι δὲ μὴ πάντα ἐπαινῶν τὰ ὑμέτερα, ἀλλὰ τὸ κεφάλαιον τῶν ἀγαθῶν ἑλλεῖπον τοὶς ἐπαίνοις ὁρῶν " ὅπερ εἰ δοίη προσγενέσθαι Θεὸς, ἐν ἅπασι τοῖς τῆς ἀρετῆς εἴδεσι κατὰ πάντων σχήσετε τὸ κράτος, τῶν τὴν αὐτὴν ὑμῖν βιοτὴν μετιόντων.
Hoi men tēn megistēn tautēn chataspeirantes ᾿ phēmēn, phēthēsan tautę̄ pantōs aniasein hēmas, dysangelon autēn agan hypeilēphotes. Hēmeis de, dia tēn theian charin, kai tēn phēmēn aspasiōs edexametha, kai tēn peiran asmenōs prosmenomen" kai pan hotioun algeinon, hyper tōn theiōn dogmatōn epipheromenon, lian hēmin estin axieraston. Ei gar alēthōs axia ta pathēmata tou nyn kairou pros tēn mellousan doxan apokalyphthēnai eis hēmas. » Kai ti legō tōn elpizomenōn agathōn tēn apolausin? Ei gar mēden holōs athlon hyper eusedeias agōnizomenois edidoto, ērkesen an kai hautē kath᾽ heautēn hē alētheia peisai tous heautēs erastas syn euthymią padę̄ tous hyper hautēs kindynous aspasasthai. Kai martys sōn eirēmenōn ho theios ᾿Apostolos diarrhēdēn boōn" e Tis hēmas chōrisei apo tēs agapēs tou Christou? thlipsis, hē stenochōria, hē diōgmos, hē limos, ē gymnotēs, ē kindynos, ē machaira? kathōs gegraptai, hoti Heneka sou thanatoumetha holēn tēn hēmeran, elogisthēmen hōs prodata sphagēs. » Kai didaskōn hōs ouk antidosin prosmenei tina, alla monon tou sesōchotos erą, epēgagen euthys " « ᾿All᾽ en pasi toutois hypernikōmen dia tou agapēsantos hēmas Christou. » Kai prostetheichen hetera, dt' hōn saphesteron ton oikeion egymnōse pothon " « Pepeismai gar, phēsin, hoti oute thanatos, oute zōē, oute angeloi, oute dynameis, oute enestōta, oute mellonta, oute hypsōma, oute bathos, oute tis ktisis hetera dynēsetai hēmas chōrisai apo tēs agapēs tou Theou, tēs en Christǭ Iēsou tǭ Kyriǭ hēmōn. » theōrēson, ō philotēs, tēs apostolikēs agapēs tēn phloga " blepe tou erōtos ton pyrson. Ouk hoorignōmai, phēsi, tōn autou, all᾽ auton monon pothō " kai touton ou dynama: chatasdesai ton erōta" all᾽ heloimēn an ēdiota, kai tōn parontōn, kai tōn mellontōn ekpesein agathōn, kai pan hotioun algeinon kai nyn pathein, kai authis hypomeinai, hōste tautēn asdeston peripherein tēn phloga. Tauta de ou monon eipen, alla kai dedrachen ho theios houtos anēr, kai pantachou gēs kai thalattēs mnēmeia tōn pathēmatōn katelipen. Eis touton, kai mentoi kai eis tous allous aphorōn, patriarchas, prophētas, apostolous, martyras hiereas, thymērē lian hēgoumai ta nomizomena skythrōpa. Aischynomai gar, homologō, kai tous tauta men ēkista memathēkotas, hypo de monēs podēgēthentas «tēs physeōs, kai en tois agōsi tēs aretēs diaprepsantas. Kai gar Sōkratēs ekeinos ho Sōphroniskou, pēn tēs sykophantias hypomeinas graphēn, kai tēs tōn katēgorōn katephronei pseudologias, kai tēn en tois deinois eupsychian edeiknye boōn" e elnytos de kai Melitos apokteinai men dynantai me, blapsai de ou dynantai. » Kai ho Paianieus de rhētōr, tę̄ rhētorikę̄ deinotēti philosophian anamixas, kai tēnde tēn gnōmēn kai tois tēnikade anthrōpois, kai tois eis hysteron esomenois prosēnenken" « Peras men gar estin hapasin anthrōpois tou biou ho thanatos, kan en oikiskǭ tis hauton katheirxas tērę̄. Dei men gar tous agathous andras encheirein men hapasin aei tois kalois, tēn agathēn prodallomenous elpida, pherein d᾽ ha an ho Theos didǭ gennaiōs. » Kai mentoi kai ho toutou presdyteros syngrapheus, ton Olorou legō, pollas men kai allas axiepaenous egrapse gnōmas" rapse de kai tēnde" « Pherein de chrē ta te daimonia anankaiōs, ta te apo tōn polemōn andreiōs. » Kai ti legō philosophous, kai syngrapheas, kai rhētoras? kai gar hoi tēn mythologian tēs alētheias protetimę̄chotes, pollas tais mythologiais ongēsiphorous par… daxen en tois logois, ton tōn Hellēnōn sophōtaton heauton en echeenois pros andreian aleiphonta. Legei de houtōs Stēthos de … Kai alla de toutois prosomoia, kai para poiētōn, kai rhētorōn, kai philosophōn rhądiōs an tis syllexeien" all᾽ hēmin hoi thezoi logoi pros pasan ōpheleia harchousin. s Kai tauta de tetheika, deixai boulētheis, hōs agan aischron tōn tēs physeōs mathētōn hēttēthēnai tous lias, tǭ sōtēriǭ pathei pepisteukotas, kai pros. menontas sōmatōn anastasin, kai phthoras apallagēn, kai chorēgian athanasias, kai ouranōn basileian. Kai tous athymountas toinyn epi tois thryllētheisin, ō philē kephalē, psychagōgę̄son, kai tous ephēdomenous heiper tis ara esti, didaxon hōs gegēthamen, kai gannymetha, kai choreuomen, kai hōs autēn tōn ouranōn tēn basileian, tēn nomizomenēn prosdechometha timōrian. Ina de kai didaxę̄s, thaumasiōtate, tous agnooun» tas hopō? phronaumen, isthi pisteuein hēmas, hōs edidachthēmen, eis ton Patera, kai ton Huion, kai to hagion Pneuma. Ou gar eis dyo nious, hōs tines sychophansteuomen, ē pisteuein didaskomen " all᾽ hōsper hena ismen Patera, kai hon hagion Pneuma, houtōs hena Huion ton Kyrion hēmōn Iēsoun Christon, ton monogenē tou Theou Huion, ton enanthrōpēsanta Theon Logon. Ouk arnoumetha mentoi tas tōn physeōn idiotētas " all᾽ hōsper asedein nomizomen tou: eis dyo huious diairountas ton hena Kyrio) Iēsoun Christon " houtō tēs alētheias polemious apochaloumen tous syncheein tas physeis epicheirountas. ᾿Asynchyton gar henōsin gegenę̄stha: pisteuomen, kai ismen tina te tēs anthrōpotētos, kai tina tēs theotētos idia. Kathaper gar ho anthrōpo?, ton koinon legō, to logikon kai thnēton zōon, echei men psychēn, echei de sōma, hen de zōon noeitai" kai hē diaphora tōn dyo physeōn ouk eis dyo prosōpa merizei ton hena " en de ge tǭ heni kai tēn tēs psychēs ismen athanasian, kai tou sōmatos tēn thnētotēta " kai homologoumen tēn Psychēn “aoraton, horaton de to sōma, hen de zōon, hōs ephēn, logikon homou kai thnēton " houtō ton Kyrion hēmōn kai Theon, ᾿phon tou Theou legō Huion, ton Despotēn Christon, kai meta tēn enanthrōpēsin hena ismen Huion " adiairetos gar hē henōsis, hōsper dē kai asynchytos. Iïsmen de homōs kai to tēs theotētos anarchon, kai to tēs anthrōpotētos prosphaton. Hē men gar ek spermatos ᾿Ddraam kai Dadid (ex autōn gar hē hagia Parthenos) " hē de theia physis ek tou Theou kai Patros pro aiōnōn, achronōs, apathōs, atmētōs egennēthē. Ei de anairetheeē sarkos kai theotētos to diaphoron, tisin hoplois chrēsometha kata ᾿Areiou kai Eunomiou paratattomenoi? pōs de autǭn tēn kata tou Monogenous chatalysomen blasphēmian? Nyn gar tous men tapeinous tōn logōn hōs anthrōpǭ prosaptomen, tous de hypsēlous kai theoprepeis hōs theǭ, kai eupetēs aga, hēmin estin hē tēs alētheias apodeixis. ᾿Alla gar hyperthainei metron epistolēs ho peri tēs pisteōs logos. ᾿Archei de kai ta oliga tauta rhēmatia deixai ton tēs … komēti. Tous logous phasin kai ta ouk eu diacheimena tōn ēthōn metarythmizein kai ameinō poiein, Emoi de dēchei, ta para tēs physeōs eis kallos krathenta, auta tous logous kosmein, kai mē deisthai rhēmatōn᾽ chathaper oude ta eu pephykota tōn sōmatōn chrïzei tōn epeisachtōn chrōmatōn. Toutois ho ellaogimōtatos ᾿Athanasios ho rhētōr lamprynetai. Hēse de me pleon, erastēs thermos tēs hymeteras megaloprepeias gegonōs. ᾿Aei gar hymas euphēmōn dietelei. ᾿Amillōmenos de egō, kai diexiōn ta hymetera, tois epainois enichōn. Pleiona gar hymōn epistamai katorthōmata. ᾿Aniōmai de mē panta epainōn ta hymetera, alla to kephalaion tōn agathōn helleipon tois epainois horōn " hoper ei doiē prosgenesthai Theos, en hapasi tois tēs aretēs eidesi kata pantōn schēsete to kratos, tōn tēn autēn hymin biotēn metiontōn.
Those who spread this enormous rumor thought that they would certainly grieve us by it, supposing it to be very bad news. But we, by the divine grace, both welcomed the rumor gladly and await the reality with pleasure; and anything painful that is brought upon us for the sake of the divine doctrines is very dear to us. For if we truly [trust the promises,] "the sufferings of the present time are [not] worth comparing with the glory that is to be revealed to us." And why do I speak of the enjoyment of the good things we hope for? Even if no prize at all were given to those who contend for true religion, the truth by itself would have been enough to persuade its lovers to embrace with all cheerfulness the dangers incurred on its behalf. The divine Apostle bears witness to what I have said, crying out plainly: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, For your sake we are being killed all the day long; we are regarded as sheep for the slaughter." And teaching that he awaits no recompense, but loves only the one who saved him, he added at once: "But in all these things we are more than conquerors through Christ who loved us." And he added more, through which he laid bare his own longing more clearly: "For I am persuaded," he says, "that neither death nor life, nor angels nor powers, nor things present nor things to come, nor height nor depth, nor any other creature will be able to separate us from the love of God which is in Christ Jesus our Lord." Look, my friend, at the flame of the apostolic love; see the torch of his passion. 'I do not reach out for what is his,' he says, 'but long for him alone, and I cannot quench this love; I would more gladly choose to lose both present and future goods, and to suffer every pain now and to endure it again, so as to carry this flame about unquenched.' This divine man not only said these things but did them, and left memorials of his sufferings everywhere on land and sea.
Looking to him, and to the others too, patriarchs, prophets, apostles, martyrs, priests, I consider what are thought to be grim things very pleasing. I confess that I am ashamed before those who had least learned these things, but who, guided by nature alone, also distinguished themselves in the contests of virtue. Socrates, the son of Sophroniscus, having endured the slanderous indictment, both despised the lies of his accusers and showed his courage in danger, crying out: "Anytus and Meletus can kill me, but they cannot harm me." And the orator of Paeania, who blended philosophy with rhetorical power, offered this maxim to the men of his time and to those who would come after: "For death is the end of life for all men, even if one shuts himself up in a little room and keeps guard over himself. Good men must always set their hand to every noble thing, holding good hope before them, and bear nobly whatever God gives." The historian older than he, I mean the son of Olorus, wrote many other praiseworthy maxims; he wrote this too: "One must bear what comes from heaven as necessary, and what comes from enemies with courage." And why do I speak of philosophers, historians and orators? Even those who preferred myth to truth [wove] many beneficial [maxims] into their myths … taught in his poems, showing the wisest of the Greeks anointing himself for courage in them. He speaks thus: "[He struck his] breast …" One could easily collect other things like these from poets, orators and philosophers; but for us the divine words are enough for every benefit. I have set these down because I wanted to show how very shameful it is for those who [have been taught by the prophets and apostles], who have believed in the saving passion, and who await the resurrection of bodies, release from corruption, the gift of immortality and the kingdom of heaven, to be outdone by the disciples of nature. So comfort, my dear friend, those who are despondent over these rumors; and teach those who rejoice at them, if there is anyone of that sort, that we are glad and exult and dance, and that we welcome the supposed punishment as the very kingdom of heaven.
And so that you may also teach those who do not know what we think, most admirable friend, be assured that we believe, as we were taught, in the Father and the Son and the Holy Spirit. We do not believe in two sons, as some slander us, nor teach others to do so; but as we know one Father and one Holy Spirit, so we know one Son, our Lord Jesus Christ, the only-begotten Son of God, God the Word made man. We do not, however, deny the properties of the natures. As we consider impious those who divide the one Lord Jesus Christ into two sons, so we call enemies of the truth those who attempt to confuse the natures. For we believe that the union took place without confusion, and we know which properties belong to the humanity and which to the divinity. Take man — I mean man in general, the rational and mortal living being: he has a soul and he has a body, yet he is understood as one living being; the difference of the two natures does not divide the one into two persons, but in the one we know both the immortality of the soul and the mortality of the body, and we confess the soul invisible and the body visible, yet one living being, as I said, at once rational and mortal. In the same way we know our Lord and God, I mean the Son of God, the Master Christ, as one Son even after the incarnation; for the union is undivided, just as it is unconfused. Yet we know both that the divinity is without beginning and that the humanity is recent. The latter is from the seed of Abraham and David (for the holy Virgin is from them); but the divine nature was begotten of God the Father before the ages, timelessly, impassibly, without division. If the difference between the flesh and the divinity were abolished, what weapons shall we use when we stand in battle against Arius and Eunomius? How shall we destroy their blasphemy against the Only-begotten? As it is, we attach the lowly sayings to him as man and the lofty, God-befitting ones to him as God, and the demonstration of the truth is very easy for us. But an account of the faith goes beyond the measure of a letter. These few little words are enough to show the …
[Letter 22] To Count [Ulpianus]. They say that words reform characters that are not well disposed and make them better. To me, however, it seems that characters blended by nature into beauty themselves adorn words and have no need of phrases, just as well-formed bodies need no added colors. With these the most learned rhetor Athanasius shines. He pleased me all the more because he has become a warm lover of your Magnificence: he never stopped praising you. But I competed with him, and in going through your qualities I outdid him in praises, for I know more of your achievements. I am grieved, however, that I cannot praise everything of yours, since I see that the chief of good things is missing from my praises. If God should grant that it be added, you will hold the mastery over all who follow the same way of life as you in every form of virtue.
Chapter 23
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Πλοῦτον καὶ πενίαν τοῖς ἀνθρώποις διένειμεν ὁ τῶν ὅλων Δημιουργός τε καὶ Πούτανις, οὐκ ἀδίκῳ ψήφῳ χρησάμενος, ἀλλ᾽ ἀφορμὴν ὠφελείας τοῖς πλουσίοις παρέχων, τῶν πενήτων τὴν ἔνδειαν. Οὕτως καὶ τὰς παιδείας τοῖς ἀνθρώποις ἐπάγει, οὐ μόνον δίκας τῶν πεπλημμελημένων πραττόμενος, ἀλλὰ καὶ πρόφασιν εἰς φιλανθρωπίαν τοῖς εὐπόροις πορίζων. Ἐπειδὴ τοίνυν μάστιγας ἡμῖν τῆτες ἐπήνεγκεν ὁ Δεσπότης, τῶν μὲν ἁμαρτημάτων ἐλάττους πολλῷ, ἱκανὰς δὲ ὅμως ἀνιᾶσαι τοὺς γεωργοῦντας (καὶ ταύτας πρώην διὰ τῶν ὑμετέρων γηπόνων τὴν ὑμετέραν μεγαλοφυΐαν ἐδίδαξα) " οἰχτείρατε, παρακαλῶ, τοὺς τῆς γῆς ἀροτῆρας, τὸν μὲν πόνον εἰσενεγκόντας, ὀλίγον δὲ χομισαμένους καρπόν᾽" καὶ γενέσθω ὑμῖν ἡ δυσετηρία τῆ: πνευματικῆς εὐετηρίας ὑπόθεσις " καὶ τὸν ἔλεον τὸν θεῖον διὰ τοῦδε τοῦ ἐλέου τρυγήσατε. Τούπου γὰρ δὴ χάριν γαὶ ὁ λαμπρότατος Διονύσιος πρὸς πὸ ὑμέτερον μέγεθος ἕδραμεν, τὰ πάθη διδάξων, ἵνα τὴν ἴασιν δέξηται " οἷον δέ τινα ἱκετηρίαν τάδε … φιλανθρωπίας διὰ τούτων ἐλπίζων.
Plouton kai penian tois anthrōpois dieneimen ho tōn holōn Dēmiourgos te kai Poutanis, ouk adikǭ psēphǭ chrēsamenos, all᾽ aphormēn ōpheleias tois plousiois parechōn, tōn penētōn tēn endeian. Houtōs kai tas paideias tois anthrōpois epagei, ou monon dikas tōn peplēmmelēmenōn prattomenos, alla kai prophasin eis philanthrōpian tois euporois porizōn. Epeidē toinyn mastigas hēmin tētes epēnenken ho Despotēs, tōn men hamartēmatōn elattous pollǭ, hikanas de homōs aniasai tous geōrgountas (kai tautas prōēn dia tōn hymeterōn gēponōn tēn hymeteran megalophyïan edidaxa) " oichteirate, parakalō, tous tēs gēs arotēras, ton men ponon eisenenkontas, oligon de chomisamenous karpon᾽" kai genesthō hymin hē dysetēria tē: pneumatikēs euetērias hypothesis " kai ton eleon ton theion dia toude tou eleou trygēsate. Toupou gar dē charin gai ho lamprotatos Dionysios pros po hymeteron megethos hedramen, ta pathē didaxōn, hina tēn iasin dexētai " hoion de tina hiketērian tade … philanthrōpias dia toutōn elpizōn.
The Creator and Ruler of all has distributed wealth and poverty among human beings, not by an unjust decision, but to give the rich an occasion of benefit in the need of the poor. So too he brings chastisements upon people, not only to exact penalties for sins committed, but also to provide the well-off with a reason for kindness. Since, then, the Master has brought scourges upon us this year, much smaller than our sins, yet enough to distress those who work the land (I told your Magnanimity of them recently through your own farm workers), have pity, I beg you, on the ploughmen of the land, who put in the labor but brought in little fruit. Let the bad harvest become for you the occasion of a spiritual good harvest, and reap the divine mercy through this mercy. It is for this that the most illustrious Dionysius has hurried to your Greatness, to tell you of the sufferings so that he may receive the cure; and [I send] this letter as a kind of petition, … hoping for kindness through it.
Chapter 24
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Ποθεῖ μὲν, εὖ οἶδα, τὴν ἡμετέραν συνουσίαν ἡ σὴ φιλοθεῖα, τῆς θείας ἀγάπης ὑπάρχουσα τρόφιμος. Ἐγὼ δὲ πλέον ἱμεέρομαι, ὅσῳ καὶ πλείονά μοι προσγίνεσθαι τὴν ἐκ τῆς συνουσίας ὠφέλειαν ἐπίσταμαι " Πέφυκε γάρ πως ἣ ἔνδεια τὴν ἐπιθυμέαν ἐξάπτειν" ἀλλὰ τὸ δοῦναι τὸ ποθούμενον δυνατὸς τῶν ὅλων ὁ Κύριος. Αὐτὸς γὰρ ἰθύνει τὰ σύμπαντα, καὶ τὸ συνοἷἰσειν μέλλον ἐπίσταται, καὶ τοῦτο πρυτανεύων ἑκάστῳ διατελεῖ, Ἐγὼ δὲ ὅσον ηὐφράνθην τοῖς γράμμᾶσιν ἐντυχὼν τῆς σῆς ἁγιότητος, δεῖξαι διὰ λόγων οὗ δύναμαι. Ηὔξησε δέ μοι τὴν θυμηδίαν καὶ ὁ τιἅπερ μαθεῖν ἐπόθουν διηγησάμενος. Τί γάρ μοι, δέσποτα, τῆς σῆς εὐλληρίας ἐρασμιώτερον; Τί ξὲ οὕτω ταύτην μεγάλην ποιεῖ, ὡς τῶν καθ᾽ ἡμᾶ; μεγάλων ἧ τοῦ φρονήματος μετριότης; Ἰατρῷ γὰρ σοφῷ τε καὶ σπουδαίῳ πεποίηκας παραπλήσιον, ὃς οὐκ ἀνέμεινε τὴν κλήσιν, ἀλλ᾽ αὐτόματος πρὸς τοὺς,. δεομένους θεραπείας ἀφίκετο. Τοῦτό με πάσης ἐνἔπλησεν ἡδονῆς, καὶ τὸ, Δαχρυόεν γελάσασω, ἔγνων τῇ πείρᾳ, καὶ τοῦ ποιητοῦ κατέμαθον τὴν … Παράσχοι δὲ τῶν ἀγαθῶν ὁ φιλότιμος χορηγὸς, καὶ τὴν σὴν ὁσιότητα διαπρέπειν ἐν τούτοις, καὶ ἡμᾶς τῶν ἀρίστων ἀνδρῶν ζηλοῦν γοῦν τὰ ἀξιέπαινα. … Ἐπάρχεσον τοίνυν, ὦ φίλη κεφαλὴ, καὶ τὸν δοῦναι δυνάμενον πεῖσον δοῦναι τὴν αἴτησιν.
Pothei men, eu oida, tēn hēmeteran synousian hē sē philotheia, tēs theias agapēs hyparchousa trophimos. Egō de pleon himeeromai, hosǭ kai pleiona moi prosginesthai tēn ek tēs synousias ōpheleian epistamai " Pephyke gar pōs hē endeia tēn epithymean exaptein" alla to dounai to pothoumenon dynatos tōn holōn ho Kyrios. Autos gar ithynei ta sympanta, kai to synoiisein mellon epistatai, kai touto prytaneuōn hekastǭ diatelei, Egō de hoson ēuphranthēn tois grammasin entychōn tēs sēs hagiotētos, deixai dia logōn hou dynamai. Ēuxēse de moi tēn thymēdian kai ho tiaper mathein epothoun diēgēsamenos. Ti gar moi, despota, tēs sēs eullērias erasmiōteron? Ti xe houtō tautēn megalēn poiei, hōs tōn kath᾽ hēma? megalōn hē tou phronēmatos metriotēs? Iatrǭ gar sophǭ te kai spoudaiǭ pepoiēkas paraplēsion, hos ouk anemeine tēn klēsin, all᾽ automatos pros tous,. deomenous therapeias aphiketo. Touto me pasēs eneplēsen hēdonēs, kai to, Dachryoen gelasasō, egnōn tę̄ peirą, kai tou poiētou katemathon tēn … Paraschoi de tōn agathōn ho philotimos chorēgos, kai tēn sēn hosiotēta diaprepein en toutois, kai hēmas tōn aristōn andrōn zēloun goun ta axiepaina. … Eparcheson toinyn, ō philē kephalē, kai ton dounai dynamenon peison dounai tēn aitēsin.
Your Godliness longs for our company, I know well, being a nursling of the divine love. But I desire it more, in so far as I know that the benefit of the company is greater for me; for want somehow naturally kindles desire. But the Lord of all is able to give what is longed for. He directs all things, knows what will be beneficial, and continually brings it about for each one. How much I rejoiced on reading the letter of your Holiness I cannot show in words. My gladness was increased also by … who told me what I longed to learn. For what, master, is more delightful to me than your good fortune? And what makes it so great as the moderation of mind of the great among us? You have acted like a wise and diligent physician, who did not wait to be called but came of his own accord to those who needed treatment. This filled me with every pleasure; I learned by experience the 'laughing through tears', and understood the poet's … May the generous giver of good things grant that your Holiness may excel in these things, and that we may at least emulate the praiseworthy deeds of the best men. … Help, then, my dear friend, and persuade the one who is able to give to grant the request.
Chapter 25
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Ἡνίκα μὲν ὁ Μονογενὴς Θεὸς ἐνηνθρώπησε, καὶ τὴν ἡμετέραν ἐπραγματεύσατο σωτηρίαν, ὁρῶντες οἱ τηνικάδε ἄνθρωποι τῶν εὐεργεσιῶν τὴν πηγὴν, οὐκ ἐπετέλεσαν ἑορτήν. Ἐπὶ δὲ τοῦ παρόντος, πᾶσα Υῇ, καὶ θάλασσα, καὶ πόλεις, καὶ κῶμαι, καίτοι τὸν εὐεργέτην οὐκ ὁρῶσαι τοῖς αἰσθητοῖς ὀφθαλμοῖς, τὴν τῶν εὐεργεσιῶν ἑορτάζουσι μνήμην " καὶ τοσαύτην αἱ πανηγύρεις πηγάζουσι θυμηδίαν, ὡς πάντοσε διατρέχειν τῆς πνευματικῆς εὐφροσύνης τὰ νάματα. Διὰ γάρ τοι τοῦτο καὶ ἡμεῖς νῦν τὴν σὴν θεοσέδειαν προσφθεγγόμεθα, καὶ τὴν ἐγγενομένην ἡμῖν ἐκ τῶν ἑορτῶν σημαίνοντες εὐθυμίαν, τὰς σὰς ἐπαγγέλλομεν προσευχὰς, ἵνα ταύτην εἰς τέλος φυλάξωμεν.
Hēnika men ho Monogenēs Theos enēnthrōpēse, kai tēn hēmeteran epragmateusato sōtērian, horōntes hoi tēnikade anthrōpoi tōn euergesiōn tēn pēgēn, ouk epetelesan heortēn. Epi de tou parontos, pasa Yę̄, kai thalassa, kai poleis, kai kōmai, kaitoi ton euergetēn ouk horōsai tois aisthētois ophthalmois, tēn tōn euergesiōn heortazousi mnēmēn " kai tosautēn hai panēgyreis pēgazousi thymēdian, hōs pantose diatrechein tēs pneumatikēs euphrosynēs ta namata. Dia gar toi touto kai hēmeis nyn tēn sēn theosedeian prosphthengometha, kai tēn engenomenēn hēmin ek tōn heortōn sēmainontes euthymian, tas sas epangellomen proseuchas, hina tautēn eis telos phylaxōmen.
When the only-begotten God became man and accomplished our salvation, the people of that time, though they saw the source of the benefits, celebrated no feast. But now every land and sea, cities and villages, though they do not see the benefactor with bodily eyes, celebrate the memory of his benefits; and the festivals pour out such gladness that streams of spiritual joy run everywhere. That is why we too now address your Piety, and, telling you of the cheerfulness that has come to us from the feasts, we ask for your prayers, so that we may keep it to the end.
Chapter 26
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Διηνεκῶς μὲν αἱ τῆς Δεσποτιχῆς φιλανθρωπίας πηγαὶ τοῖς πιστεύουσι διαδλύζουσι τάγαθά " φέρουσι δέ τι πλέον αἱ τῶν μεγίστων εὐεργεσιῶν τὴν μνήμὴν ἔχουσαι πανηγύρεις, τοῖς μετὰ πλείονος ἑορτάζουσι προθυμίας. Ταύτας ἐπὶ τοῦ παρόντος ἐπιτελέ. σαντες, καὶ τὴν τούτων εὐλογίαν τρυγήσαντες, προσφθεγγόμεθά σον τὴν εὐλάδειαν. Τοῦτο γὰρ ὁ τῆς ἑορτῆς καὶ ὁ τῆς ἀγάπης παρακελεύεται νόμας.
Diēnekōs men hai tēs Despotichēs philanthrōpias pēgai tois pisteuousi diadlyzousi tagatha " pherousi de ti pleon hai tōn megistōn euergesiōn tēn mnēmēn echousai panēgyreis, tois meta pleionos heortazousi prothymias. Tautas epi tou parontos epitele. santes, kai tēn toutōn eulogian trygēsantes, prosphthengometha son tēn euladeian. Touto gar ho tēs heortēs kai ho tēs agapēs parakeleuetai nomas.
The springs of the Master's love for humankind continually pour out good things on believers; but the festivals that hold the memory of the greatest benefits bring something more to those who keep them with greater zeal. Having celebrated these now and gathered their blessing, we address your Reverence; for the law of the feast and the law of love bid us do so.
Chapter 27
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Οὐδεὶς ὀρφανίαν ὀδύρεται τῆς θείας υἱοθεσίας ἠξιωμένος. Τί γὰρ τοῦ ἄνω Πατρὸς ἣ δυνατώτερον, ἣ χηδεμονιχώτερον; Δι᾽ αὐτὸν γὰρ καὶ σὲ κάτω πατέρες, πατέρες. Αὐτοῦ γὰρ βουλομένον, οἱ μὲν φύσει, οἱ δὲ χάριτι πατέρες καθίστανται. Ἐκεῖνον τοίνυν χατέχωμεν, καὶ τῶν ἀπελθόντων τὴν μνήμην φυλάξωμεν ἄσδεστον. Ὀνήσει γὰρ ἡμᾶς ἡ τῶν εὖ βεόδιωχότων ἀνάμνησις, εἰς τὴν ἐχείνων διεγείρουσα σιν.
Oudeis orphanian odyretai tēs theias huiothesias ēxiōmenos. Ti gar tou anō Patros hē dynatōteron, hē chēdemonichōteron? Di᾽ auton gar kai se katō pateres, pateres. Autou gar boulomenon, hoi men physei, hoi de chariti pateres kathistantai. Ekeinon toinyn chatechōmen, kai tōn apelthontōn tēn mnēmēn phylaxōmen asdeston. Onēsei gar hēmas hē tōn eu beodiōchotōn anamnēsis, eis tēn echeinōn diegeirousa sin.
No one who has been granted divine adoption laments being orphaned. For what is more powerful or more caring than the Father above? It is through him that fathers here below are fathers; for by his will some become fathers by nature and others by grace. Let us hold fast to him, then, and keep the memory of the departed unquenched. For the remembrance of those who have lived well will benefit us by rousing us to [imitation] of them.
Chapter 28
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Οἱ τοῖς πόνοις τῆς ἀρετῆς λαμπρύναντες τὴν ἀκμὴν, μεθ᾽ ἡδονῆς πρὸς τὸ γῆρας ἐλαύνουσιν " ἐπὶ μὲν ταῖς προτέρα:ς εὐφραινόμενοι νίκαις, τῶν δὲ πλειόνων ἀγώνων διὰ τὸ γῆρας ἀπηλλαγμένοι. Ταύτην ἡγοῦμαι τὴν ἡδονὴν καὶ τὴν σὴν ἔχειν φιλοθεῖαν, καὶ ῥᾷον φέρειν τὸ γῆρας, μεμνημένην τῶν τῆς νεότητος πόνων.
Hoi tois ponois tēs aretēs lamprynantes tēn akmēn, meth᾽ hēdonēs pros to gēras elaunousin " epi men tais protera:s euphrainomenoi nikais, tōn de pleionōn agōnōn dia to gēras apēllagmenoi. Tautēn hēgoumai tēn hēdonēn kai tēn sēn echein philotheian, kai rhąon pherein to gēras, memnēmenēn tōn tēs neotētos ponōn.
Those who have made their prime shine with the labors of virtue drive on toward old age with pleasure, rejoicing in their earlier victories and freed by old age from further contests. I think that your Godliness too has this pleasure, and bears old age more easily, remembering the labors of youth.
Chapter 29
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Τὰ Καρχγυδονίων πάθη, τῆς Αἰσχύλου καὶ Σοφοκλέους τραγῳδίας ἐδεῖτο, ἴσως δ᾽ ἂν καὶ τὴν ξἐχείνων ἐνίκησε γλῶτταν τὸ μέγεθος τῶν κακῶν. Ἢ γὰρ πάλαι καὶ Ῥωμαίοις δυσάλωτος, μᾶλλον δὲ ἡ τῇ μεγίστῇ Ῥώμῃ πολλάκις περὶ πρωτείων ἐρίσασα, καὶ τὸν ἔσχατον αὐτῇ κίνδυνον ἐπιστήσασα, νῦν βαρδάρὼν γεγένηται πάρεργον. Οἱ δὲ τὴν πολυθρύλλητον αὐτῆς κοσμοῦντες βουλὴν εἰς πᾶσαν ἁλῶνται τὴν οἱκουμένην, ἀφορμὴν ἔχοντες βίου τῶν φιλοξένων τὰς χεῖρας. ἹΚινοῦσι δὲ τοῖς ὁρῶσι δάκρυα, καὶ διδάσχουσε τῶν ἀνθρωπείων πραγμάτων τὸ δφαλερόν τε καὶ εὖρίπιστον. Πολλοὺς μὲν οὖν καὶ ἄλλους ἐθεασάμην ἐκεῖθεν ἐληλυθότας, καὶ δέος ἐδεξάμην. Οὐ γὰρ οἶδα, κατὰ τὴν Γραφὴν, τί τέξεται ἡ ἐπιοῦσα. ἔλγαμαι δὲ οὐκ ἥκιστα τὸν θαυμασιώτατον καὶ μεγαλοπρεπέστα… ρὰν, καὶ τὴν τῆς εὐπραξίας μεταδολὴν ἀφορμὴν ποιεῖται φιλοσοφίας, καὶ τῶν ὅλων τὸν Πρύτανιν ἀνυμνεῖ, καὶ τοῦτο συμφέρον ὑπείληφεν, ὅπερ ἐκεῖνος ἢ γενέσθαι προσέταξεν, ἣ γινόμενον οὐκ ἐκώλυσεν. Αῤῥητος γὰρ τῆς θείας προμηθείας ὁ λόγης. Τοῦςον μετὰ τῆς ὁμοζύγου καὶ τῶν παίδων περινο… φιλοφροσύνης ἧ ὑμετέρα μεγαλοπρέπεια. Τῇ γὰρ ὑμετέρᾳ μεγαλοψυκίᾳ θαῤῥῶν, ξεναγὸς αὐτῶν γεγένημαι, καὶ τὴν φι-
Ta Karchgydoniōn pathē, tēs Aischylou kai Sophokleous tragǭdias edeito, isōs d᾽ an kai tēn xecheinōn enikēse glōttan to megethos tōn kakōn. Ē gar palai kai Rhōmaiois dysalōtos, mallon de hē tę̄ megistę̄ Rhōmę̄ pollakis peri prōteiōn erisasa, kai ton eschaton autę̄ kindynon epistēsasa, nyn bardarōn gegenētai parergon. Hoi de tēn polythryllēton autēs kosmountes boulēn eis pasan halōntai tēn hoikoumenēn, aphormēn echontes biou tōn philoxenōn tas cheiras. HiKinousi de tois horōsi dakrya, kai didaschouse tōn anthrōpeiōn pragmatōn to dphaleron te kai euripiston. Pollous men oun kai allous etheasamēn ekeithen elēlythotas, kai deos edexamēn. Ou gar oida, kata tēn Graphēn, ti texetai hē epiousa. elgamai de ouk hēkista ton thaumasiōtaton kai megaloprepesta… ran, kai tēn tēs eupraxias metadolēn aphormēn poieitai philosophias, kai tōn holōn ton Prytanin anymnei, kai touto sympheron hypeilēphen, hoper ekeinos ē genesthai prosetaxen, hē ginomenon ouk ekōlysen. Arrhētos gar tēs theias promētheias ho logēs. Touson meta tēs homozygou kai tōn paidōn perino… philophrosynēs hē hymetera megaloprepeia. Tę̄ gar hymeterą megalopsykią tharrhōn, xenagos autōn gegenēmai, kai tēn phi-
The sufferings of the Carthaginians needed the tragedy of Aeschylus and Sophocles, and perhaps the greatness of the evils would have defeated even their tongue. The city that was once hard even for the Romans to capture, or rather that often contended with mighty Rome for the first place and brought her into the utmost danger, has now become a side-task for barbarians. Those who adorned its famous council wander over the whole world, having the hands of the hospitable as their means of living. They move to tears those who see them, and teach how slippery and changeable human affairs are. I have seen many others who have come from there, and I was seized with fear; for, as the Scripture says, I do not know what the coming day will bring forth. I grieve not least for the most admirable and magnificent [Celestiacus] … and he makes the change of fortune an occasion for wisdom, praises the Ruler of all, and considers beneficial whatever God either commanded to happen or did not prevent from happening; for the reason of divine providence is beyond words. Let your Magnificence [receive] with kindness this man, [who wanders about] with his wife and children. Trusting in your magnanimity I have become their guide, and the …
Chapter 30
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Ἰδοὺ καιρὸς τὴν ὑμετέραν ἀκαδημίαν δεῖξαι τῶν λόγων τὴν ὠφέλειαν, ᾿Ακούω γὰρ σύλλογον λαμπρὸν ἀγείρεσθαι πρὸς ὑμᾶς, καὶ οὃ συνέδριον ἐξ ἀνδρῶν καὶ τὴν γλῶτταν κεκαθαρμένων, καὶ τοὺς λόγους ὑμῖν γενέσθαι περί τε ἀρετῆς καὶ ἀθανασίας ψυχῆς, καὶ «ὧν ἄλλων ὅσα τούτοις συμδαίνει. Δεΐξατε τοιγαροῦν ἡμῖν εἰς καιρὸν τῆς ψυχῆς τὴν εὐγένειαν, καὶ τῆς ἀρετῆς τὸν ἀξιόχτητον πλοῦτον, καὶ δέξασθε τὸν θαυμασιώτατον καὶ μεγαλοπρεπέστατον Κελεστιᾶκὸν, ὡς τῆς ἀνθρωπείας εὐημερίας δεδιδαγμένοι τὰς … Καὶ γὰρ αὐτὸς ἐκόσμει μὲν πάλαι τὴν Καρχηδονίων μητρόπολιν" πολλοῖς δὲ ξένοις ἀνεπέτασε τὰς θύρας τῆς οἰκίας, τῆς δτέρῶν δὲ φιλανθρωπίας οὐκ ἤλπισεν ἐπιδεήσεσθαι. Γενοῦ τοίνυν αὐτῷ γλῶττα, καὶ συνηγόρησον, ὦ φῇλη κεφαλὴ, τῆς αἧς δεομένῳ φωνῇς " τῆς γὰρ ποιῆτικῆς οὐκ ἀνέχεται παραινέσεως, ἢ κχελεύει τὸν δεόμενον, καὶ ῥῆμα ἄν τι διδῷ " καὶ πεῖσον τοῦ συλλόγου τοὺς δυναμένους τὴν ᾿Αλχινόου ζηλῶσαι φιλοξενίαν, καὶ τὴν ἀδόχητον αὐτῷ προσπεσοῦσαν ἐξελάσαι πενίαν, καὶ τὴν δυσχληρίαν εἰς εὐκληρίαν ἀν μεταδαλεῖν" καὶ τὸν φιλάνθρωπον ὑμνῆσαι Δεσπότην, ὅτι τοῖς ἀλλοτρίοις ἡμᾶς σωφρονίζει παθήμασι, καὶ οὐκ ἡμᾶς εἰς ἑτέρων παρέπεμψεν οἰκίας, ἀλλ᾽ εἰς τὰς ἡμετέρας ἄλλους ἤγαγε θύρας " καὶ φιλανθρωπίᾳ χρωμένοις ὑπισχνεῖται δώδειν ἃ μὴτε λόγος εἰπεῖν, μὴνε νοῦς ἰσχύει λογίσασθαι.
Idou kairos tēn hymeteran akadēmian deixai tōn logōn tēn ōpheleian, ᾿Akouō gar syllogon lampron ageiresthai pros hymas, kai hoo synedrion ex andrōn kai tēn glōttan kekatharmenōn, kai tous logous hymin genesthai peri te aretēs kai athanasias psychēs, kai «hōn allōn hosa toutois symdainei. Deïxate toigaroun hēmin eis kairon tēs psychēs tēn eugeneian, kai tēs aretēs ton axiochtēton plouton, kai dexasthe ton thaumasiōtaton kai megaloprepestaton Kelestiakon, hōs tēs anthrōpeias euēmerias dedidagmenoi tas … Kai gar autos ekosmei men palai tēn Karchēdoniōn mētropolin" pollois de xenois anepetase tas thyras tēs oikias, tēs dterōn de philanthrōpias ouk ēlpisen epideēsesthai. Genou toinyn autǭ glōtta, kai synēgorēson, ō phę̄lē kephalē, tēs haēs deomenǭ phōnę̄s " tēs gar poiētikēs ouk anechetai paraineseōs, ē kcheleuei ton deomenon, kai rhēma an ti didǭ " kai peison tou syllogou tous dynamenous tēn ᾿Alchinoou zēlōsai philoxenian, kai tēn adochēton autǭ prospesousan exelasai penian, kai tēn dyschlērian eis euklērian an metadalein" kai ton philanthrōpon hymnēsai Despotēn, hoti tois allotriois hēmas sōphronizei pathēmasi, kai ouk hēmas eis heterōn parepempsen oikias, all᾽ eis tas hēmeteras allous ēgage thyras " kai philanthrōpią chrōmenois hypischneitai dōdein ha mēte logos eipein, mēne nous ischyei logisasthai.
Here is the moment for your academy to show the benefit of literature. I hear that a brilliant gathering is assembling with you, a council of men of pure speech, and that your discourses are on virtue and the immortality of the soul and all that goes with these. Show us, then, at the right moment, the nobility of your soul and the precious wealth of virtue, and receive the most admirable and magnificent Celestiacus, as men who have been taught the … of human prosperity. He once adorned the metropolis of the Carthaginians; he opened the doors of his house to many strangers, and never expected to need the kindness of others. Become his tongue, then, my dear friend, and plead for him, since he needs your voice; for he cannot bring himself to follow the poet's advice, which bids the one in need [to speak] 'and if he should give some word'. Persuade those in the gathering who are able to emulate the hospitality of Alcinous, to drive away the poverty that has unexpectedly fallen on him, and to change his misfortune into good fortune; and to praise the Master who loves humankind, because he teaches us wisdom through the sufferings of others, and has not sent us to other people's houses but has brought others to our doors; and to those who show kindness he promises to give what neither speech can tell nor mind is strong enough to reckon.
Chapter 31
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Ὑένος δὲ τὸ ἐν ἐκείνῃ γεγενημένον περίδλεπτον. ᾿Αλλὰ νῦν ἐξ ἐκείνης ἐληλαμένος, τὴν ξένην περιγοστεῖ, καὶ τῶν φιλοθέων τὰς χεῖρας περισχοπεῖ. Ἔχει δὲ καὶ φορτίον, ἀναγκαῖον μὲν, ἐπιτεῖνον δὲ τὴν φροντίδα " τὴν γαμετὴν λέγω, καὶ τὰ παιδία, καὶ τοὺς οἰκείους, ὧν ξνεχα πλειόνων δεῖται δαπανημάτων. Ἐγὼ δὲ αὐτοῦ τὴν γνώμην τεθαύμακα. Ὡς ἐξ οὐρίων γὰρ φερόμενος, οὕτω τὸν Κυδερνήτην ὑμνεῖ, καὶ τοῦ χαλεποῦ κλύδωνος οὐ πεφρόντικεν " τὴν γὰρ εὐσέδειαν ἐκ τῆς συμφορᾶς ἐχαρπώσατο, καὶ τὸν τρισμακάριον αὐτῷ τοῦτον καρπὸν ἡ δυσχληρία προσήνεγκεν. νίκα γὰρ τῆς εὐπραξίας ἀπήλανεν, τοὺς τοιούτους οὐ προσίετο λόγους " ἐκείνης δὲ γυμνωθεὶς, συναπέδαλε τὴν ἀσέθδειαν, καὶ νῦν ἔχει τὸν πλοῦτον τῆς πίστεως " οὗ δὴ χάριν τῆς δυσπραξίας ἐκείνης καταφρονεῖ. Παρακαλῶ τοίνυν τὴν σὴν ἁγιωσύνην, ἀποφῆναι αὐτῷ πατρίδα τὴν ξένην, καὶ προτρέψαι τοὺς πλούτῳ χομῶντας αγωγῆσαι τὸν τῆς αὐτῆς γεγενημένον συμμορίας, καὶ τῆς συμφορᾶς διαλῦσαι τὸ νέφος. Προσήκει γὰρ τοὺς τὴν αὐτὴν φύσιν λαχόντας, καὶ ὁμοίως μὲν πλημμελοῦντας, τὴν δὲ τιμωρίαν διαφυγόντας, τοῖς δυσημερίᾳ περιπεσοῦσι ψυχαγωγίαν προσφέρειν, καὶ τῇ περὶ τούτους συμπαθείᾳ τὸν Θεὸν ἱλεοῦσθαι,
Hyenos de to en ekeinę̄ gegenēmenon peridlepton. ᾿Alla nyn ex ekeinēs elēlamenos, tēn xenēn perigostei, kai tōn philotheōn tas cheiras perischopei. Echei de kai phortion, anankaion men, epiteinon de tēn phrontida " tēn gametēn legō, kai ta paidia, kai tous oikeious, hōn xnecha pleionōn deitai dapanēmatōn. Egō de autou tēn gnōmēn tethaumaka. Hōs ex ouriōn gar pheromenos, houtō ton Kydernētēn hymnei, kai tou chalepou klydōnos ou pephrontiken " tēn gar eusedeian ek tēs symphoras echarpōsato, kai ton trismakarion autǭ touton karpon hē dyschlēria prosēnenken. nika gar tēs eupraxias apēlanen, tous toioutous ou prosieto logous " ekeinēs de gymnōtheis, synapedale tēn asethdeian, kai nyn echei ton plouton tēs pisteōs " hou dē charin tēs dyspraxias ekeinēs kataphronei. Parakalō toinyn tēn sēn hagiōsynēn, apophēnai autǭ patrida tēn xenēn, kai protrepsai tous ploutǭ chomōntas agōgēsai ton tēs autēs gegenēmenon symmorias, kai tēs symphoras dialysai to nephos. Prosēkei gar tous tēn autēn physin lachontas, kai homoiōs men plēmmelountas, tēn de timōrian diaphygontas, tois dysēmerią peripesousi psychagōgian prospherein, kai tę̄ peri toutous sympatheią ton Theon hileousthai,
… and the family that sprang from it was distinguished. But now, driven out of it, he wanders about in a foreign land and looks to the hands of those who love God. He also has a burden, a necessary one, but one that increases his anxiety: I mean his wife and children and his household, for whose sake he needs greater expenditure. I have admired his attitude. As though he were carried by a fair wind, he praises the Helmsman and has paid no heed to the harsh surge; for he has reaped true religion from his misfortune, and ill fortune has brought him this thrice-blessed fruit. When he enjoyed prosperity, he would not admit such words; but stripped of it, he has thrown off impiety along with it, and now he has the wealth of faith, for the sake of which he despises that adversity. I urge your Holiness, then, to make the foreign land a homeland for him, and to urge those who abound in wealth to [comfort] one who has become a member of the same company, and to dispel the cloud of misfortune. For it befits those who share the same nature, and who sin alike but have escaped the punishment, to bring comfort to those who have fallen into ill fortune, and by sympathy toward them to win God's favor …
Chapter 32
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Εἰ πᾶσι τοῖς πλημμελοῦσιν ἐπέφερε παραυτίκα τὰς τιμωρίας ὁ τῶν ὅλων Θεὸς, πάντας ἂν ἄρδην ἀπώλεσεν. Ἐπειδὴ δὲ φειδυζ καὶ φιλαγθρωπίᾳ διχά-. δι, ““ὑς μὲν κολάζει, τοῖς δὲ τὰς τούτων τιμωρίας ἀνεὶ διδασκαλίας προσφέρει. Τοῦτο καὶ ἐφ᾽ ἡμῶν πεποίηκεν ὁ φιλάνθρωπος. Τοὺς γὰρ ἀπὸ τῆς πάλαι μὲν Λιδύης, νῦν δὲ ᾿Αφρικῇς καλουμένης, ταῖς ἣμετέραις προσάγει θύραις, καὶ τὰ τούτων ἐπιδεικνὺς παθήματα, δειμαίνειν παρασχενάζει, καὶ τῷ δέει πρὸς συμπάθειαν διεγείρει" καὶ δύο κατὰ ταντὰ ἀννεῦθεν χατασχενάζει " ἡμᾶς τε γὰρ ἐκ τῆς ἐχείνων παιδείας ὀνίνησιν, καὶ ἐκείνοις δι᾽ ἡμῶν προσφέρει παραψυχῆν. Ταύτην παρακαλῶ σὸν τὴν θεοπεστάτῳ Κελεστιαχῷ τὴν γὰρ ἐκείνων μητρόπολιν φάλαι χοαμήσας, νῦν οὐ πόλιν, οὐκ ἑστίαν ἔχει, οὐ τῶν ἀναγκαίων τὴν χρείαν. Προσήκει τοίνυν τοὺς κατὰ τὴν σὴν ὁσιότητα ψυχὰς ποιμαίνειν πεπιστευμένους εἰσηγεῖσθαι τοῖς πολίταις τὰ σύμφορα" δέονται γὰρ τῆς τοιαύτης διδασκαλίας. Οὗ δὴ χάριν ὃ θεῖος ᾿Απόστολος τῷ μακαρίῳ Τίτῳ γράφων καὶ Μανθανέτωσαν δὲ οἱ ἡμέτε… καὶ πρὸς οἴκτον, ροι, χαλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας. ν Εἰ γὰρ ἡ ἡμετέρα πόλις, ἔρημος οὖσα, καὶ ὀλίγους οἰκήτορας ἔχουσα, καὶ τούτους πτωχοὺς, Ψυχαγωγεῖ τοὺς ἀφιχναυμένους, πολλῷ μᾶλλον προσχει τὴν ποιεῖν “ μάλιστα τῆς σῆς ὁσιότητος ἡγουμένης.
Ei pasi tois plēmmelousin epephere parautika tas timōrias ho tōn holōn Theos, pantas an ardēn apōlesen. Epeidē de pheidyz kai philagthrōpią dicha-. di, ““hys men kolazei, tois de tas toutōn timōrias anei didaskalias prospherei. Touto kai eph᾽ hēmōn pepoiēken ho philanthrōpos. Tous gar apo tēs palai men Lidyēs, nyn de ᾿Aphrikę̄s kaloumenēs, tais hēmeterais prosagei thyrais, kai ta toutōn epideiknys pathēmata, deimainein paraschenazei, kai tǭ deei pros sympatheian diegeirei" kai dyo kata tanta anneuthen chataschenazei " hēmas te gar ek tēs echeinōn paideias oninēsin, kai ekeinois di᾽ hēmōn prospherei parapsychēn. Tautēn parakalō son tēn theopestatǭ Kelestiachǭ tēn gar ekeinōn mētropolin phalai choamēsas, nyn ou polin, ouk hestian echei, ou tōn anankaiōn tēn chreian. Prosēkei toinyn tous kata tēn sēn hosiotēta psychas poimainein pepisteumenous eisēgeisthai tois politais ta symphora" deontai gar tēs toiautēs didaskalias. Hou dē charin ho theios ᾿Apostolos tǭ makariǭ Titǭ graphōn kai Manthanetōsan de hoi hēmete… kai pros oikton, roi, chalōn ergōn proïstasthai eis tas anankaias chreias. n Ei gar hē hēmetera polis, erēmos ousa, kai oligous oikētoras echousa, kai toutous ptōchous, Psychagōgei tous aphichnaumenous, pollǭ mallon proschei tēn poiein “ malista tēs sēs hosiotētos hēgoumenēs.
If the God of all brought punishment at once on all who sin, he would destroy everyone utterly. But since he judges with forbearance and kindness, some he punishes, and to others he offers their punishment as teaching instead. This is what the God who loves humankind has done in our case too. He brings to our doors people from what was formerly called Libya and is now called Africa, and by displaying their sufferings he makes us fear, and by the fear he rouses us to sympathy; and so he achieves two things at once: he benefits us by their chastisement, and offers them comfort through us. This [comfort] I urge [your Holiness to give] to the most magnificent Celestiacus. He once adorned their metropolis; now he has no city, no hearth, not even the use of what is necessary. It befits those who, like your Holiness, are entrusted with shepherding souls to suggest to the citizens what is beneficial; for they need such teaching. That is why the divine Apostle, writing to the blessed Titus, [said]: "Let our people learn … to devote themselves to good works for necessary needs." For if our city, which is deserted and has few inhabitants, and those poor, comforts those who come to it, much more does it befit [yours] to do so, especially under the leadership of your Holiness.
Chapter 33
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καὶ ἐνδοξοτάτου Κελεστιαχοῦ τὰ πάθη. Ἐκεῖνοι γὰρ τὰς ἀνθρωπείας ἀποχρώντως συμφορὰς τραγῳδοῦσιν᾽ ἐγὼ δὲ τὴν σὴν ἐν κεφαλαίῳ διδάσκω μεγαλοπρέπειαν, ὡς πατρὶς μὲν αὐτῷ ἡ πάλαι παρὰ πάνδὼν, συμμορία δὲ καὶ πατριὰ ἣ λαμπροτάτη βουλὴ " πλοῦτος δὲ πολὺς, καὶ ῥέων ὑπὲρ τὴν χρείαν. ᾿Αλλὰ ταῦτα πάντα μῦθός ἔστι νῦν, καὶ διήγημα γεγυμνωμένον τῶν πραγμάτων. Πάντων γὰρ αὑτὸν ἐχείνων ὁ βαρθαριχὸς ἐστέρησε πόλεμος. Τοιαύτη δὲ τῶν ἀνθρώπων ἡ εὐχληρία, οὐκ ἀεὶ τοῖς αὐτοῖς προσμένειν ἐθέλουσα, ἀλλὰ καὶ πρὸς ἑτέρους μεταθαίνειν ἐπειγομένη. Τοῦτον πρὸς τὴν σὴν μεγαλοπρέπειαν ξεναγῶ, καὶ τῆς παρὰ πᾶσιν ἀδομένης φιλοτιμίας αὐτὸν ἀπολαῦσαι παρακαλῶ. ᾿Αξιῶ δὲ κκαὶ πάντας τοὺς ἐν τέλει καὶ εὐπορωτάτους διὰ τῆς σῆς αὐτὸν γνῶναι θαυμασιότητος “ ἵνα κἀκείνοις πρόξενος γένῃ τοῦ κέρδους, καὶ μείζους παρὰ τοῦ φιλανθρώπου Θεοῦ χομίσῃ τὰς ἀντιδόσεις.
kai endoxotatou Kelestiachou ta pathē. Ekeinoi gar tas anthrōpeias apochrōntōs symphoras tragǭdousin᾽ egō de tēn sēn en kephalaiǭ didaskō megaloprepeian, hōs patris men autǭ hē palai para pandōn, symmoria de kai patria hē lamprotatē boulē " ploutos de polys, kai rheōn hyper tēn chreian. ᾿Alla tauta panta mythos esti nyn, kai diēgēma gegymnōmenon tōn pragmatōn. Pantōn gar hauton echeinōn ho bartharichos esterēse polemos. Toiautē de tōn anthrōpōn hē euchlēria, ouk aei tois autois prosmenein ethelousa, alla kai pros heterous metathainein epeigomenē. Touton pros tēn sēn megaloprepeian xenagō, kai tēs para pasin adomenēs philotimias auton apolausai parakalō. ᾿Axiō de kkai pantas tous en telei kai euporōtatous dia tēs sēs auton gnōnai thaumasiotētos “ hina kakeinois proxenos genę̄ tou kerdous, kai meizous para tou philanthrōpou Theou chomisę̄ tas antidoseis.
… the sufferings of the … and most glorious Celestiacus. They set human misfortunes on the tragic stage well enough; but I tell your Magnificence in summary that his homeland was the one once [famed] among all …, his class and lineage the most brilliant council, and his wealth great, flowing beyond need. But all this is now a tale, a story stripped of the facts; for the barbarian war has robbed him of all of it. Such is human good fortune: it will not always stay with the same people, but hurries to pass over to others. I am guiding him to your Magnificence, and I ask that he may enjoy the generosity that all men sing. I ask also that all who hold office and are wealthiest may come to know him through your Excellency, so that you may procure gain for them too, and receive greater rewards from God who loves humankind.
Chapter 34
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“ἍἌπαντα μὲν ἀξιέπαινα τὰ εἴδη τῆς ἀρετῆς" ἦ δὲ φιλανθρωπία καὶ τὰ ἄλλα κοσμεῖ. Ταύτην αἰτοῦμεν διηνεκῶς τὸν τῶν ὅλων Θεόν" διὰ ταύτην μόνην συγγνώμης ἀπολαύομεν πλημμελοῦντες “ αὕτη διαχύπτειν πρὸς τοὺς πένητας παρασκευάζει τὸν πλοῦτον. Ταύτῃ λαμπρυνομένην εἰδὼς τὴν ὑμετέραν με… τον καὶ μεγαλοπρεπέστατον Κελεστιαχὸν, ἄνδρα πολλῶν χρημάτων καὶ κτημάτων δεσπότην γεγένημένον, ἔρημον δὲ τούτων ἐξαπίνης γενόμενον, φέροντα δὲ τὴν πενίαν εὐκόλως, ὡς ὀλίγοι τὸν πλοῦ τον. Τοῦ δὲ τῆς συμφορᾶς δράματος ἣἧ ὑπόθεσις Λι… Ἐγὼ μὲν οὖν αὐτὸν πρὸς τὸ ὑμέτερον ἐξενάγησα μέγεθος " ὑμεῖς δὲ τοῖς ἄλλοις ὑποδείξατε, πρὸς δὲ καὶ οἶκτον χινήσατε. Κερδανεῖτε γὰρ μείζονα, πολλοὺς φιλανθρωπίαν διδάσκοντες.
“HaApanta men axiepaina ta eidē tēs aretēs" ē de philanthrōpia kai ta alla kosmei. Tautēn aitoumen diēnekōs ton tōn holōn Theon" dia tautēn monēn syngnōmēs apolauomen plēmmelountes “ hautē diachyptein pros tous penētas paraskeuazei ton plouton. Tautę̄ lamprynomenēn eidōs tēn hymeteran me… ton kai megaloprepestaton Kelestiachon, andra pollōn chrēmatōn kai ktēmatōn despotēn gegenēmenon, erēmon de toutōn exapinēs genomenon, pheronta de tēn penian eukolōs, hōs oligoi ton plou ton. Tou de tēs symphoras dramatos hēē hypothesis Li… Egō men oun auton pros to hymeteron exenagēsa megethos " hymeis de tois allois hypodeixate, pros de kai oikton chinēsate. Kerdaneite gar meizona, pollous philanthrōpian didaskontes.
All the forms of virtue are praiseworthy, but kindness adorns the others too. This we continually ask of the God of all; through this alone we obtain pardon when we sin; this makes wealth stoop down to the poor. Knowing that your [Magnificence] shines with it, [I commend to you] the most [admirable] and magnificent Celestiacus, a man who had been master of much money and property, but suddenly became bereft of them, and who bears poverty as easily as few bear wealth. The plot of the drama of his misfortune is Li[bya] … I have guided him to your Greatness; do you point him out to others and move them to pity. You will gain more by teaching many people kindness.
Chapter 35
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Πολλοῖς μὲν καὶ ἄλλοις, δέσποτα, διαλάμπεις εἶδεσιν ἀρετῆς, οὐκ ἥκιστα δὲ κοσμεῖ σου τὴν ὁσιότητα φιλανθρωπία, καὶ χρημάτων ὑπεροψία, καὶ δεξιὰ τὴν τῶν δεομένων ἀναδλύζουσα θεραπείαν. Διαφόρως μεταπεσόντας, πλείονος ἀξιοῖς, θεοφιλέστατε, προμηθείας. Τοῦτο σαφῶς ἐπιστάμενος, γνώριμόν σὸν τῇ θεοσεδείᾳ ποιῶ τὸν θαυμασιώτατον καὶ μεγαλοπρεπέστατον Κελεστιαχόν ᾿ ὃν πάλαι μὲν ἐν Καρχηδόνι πλοῦτος ἐδείκνυε καὶ δυναστεία λαμπρόν " νῦν δὲ τούτων γεγυμνωμένον εὐσέδεια καὶ φιλοσοφία κοσμεῖ" φέρει γὰρ τὴν δοκοῦσαν δυσπραξίαν εὐθύμως, ἐπειδὴ καὶ τῆς ψυχικῆς αὐτῷ σωτηρίας γεγένηται πρόξενος. Οὗτος ἀφίκετο μὲν πρὸς ἡμᾶς μετὰ γραμμάτων, τὴν προτέραν αὐτοῦ διδασκόντων εὐμερίαν" συχνὰς δὲ παρ᾽ ἡμῖν διατρίψας ἡμέρας, παρέσχεν τῆς πείρας τὴν μαρτυρίαν. Οὗ δὴ χάριν αὐτὸν καὶ σπουδαιότερον τῇ σῇ συνιστῶμεν ἁγιωσύνῃ, καὶ παρακαλοῦμεν καὶ τοῖς τῆς πόλεως εὑπόροις δῆλον αὐτὸν διὰ τῆς σῆς γενέσθαι φιλοθεΐας " εἰκὸς γὰρ αὐτοὺς, τὰ κατὰ αὐτὸν μεμαθηκότας, καὶ τὴν ἴσην δείσαντας συμφορὰν, σπουδάσαι διὰ τῆς συμπαθείας τὴν τιμωρίαν διαφυγεῖν. ᾿Αναγκάζεται γὰρ περινοστεῖν, ἅτε δὴ πλειόνων δαπανημάτων δεόμενος" σύνεστι γὰρ αὐτῷ καὶ γαμετὴ, καὶ παιδία, καὶ οἱ συμφυγόντες οἰχέται τῶν βαρδάρων τὰς χεῖρας. ᾿Αμφότερα οἷδα σαφῶς, καὶ τῶν χρτυμάτων τὴν σπάνιν, καὶ τὴν μεγαλοψυχίαν τῆς γνώμης, καὶ ὡς τὴν ἔνδειαν ἡ φιλοτιμία νικᾷ. Διά τοι τοῦτο συνίστημί σον τῇ ὁσιότητι τὸν θαυμασιώτατον καὶ μεγαλοπρε» πέστατον Κελεστιαχὸν, πολλῶν μὲν χρημάτων καὶ χτη μάτων πάλαι δεσπότην γεγενημένον, μετὰ δὲ τῆς ἐλευθερίας τῶν βαρδάρων τὰς χεῖρας διαφυγόντα, καὶ πρόσοδον εἰς ἀφορμὴν βίου νῦν ἔχοντα τῶν κατὰ τὴν σὴν φιλοθεῖαν τὴν εὐσπλαγχνίαν. "Ἔχει δὲ καὶ φροντίδων ἐσμόν" σύνεστι γὰρ αὐτῷ καὶ ἡ τοῦ βίου κοινωνὸς, καὶ τὰ παιδία, καὶ θεράποντες, οὗ διὰ χρείὰν μόνην, ἀλλὰ καὶ διὰ φιλανθρωπίαν συνόντες " οὐκ ἡγεῖται γὰρ ὅσιον ἀπολῦσαι τοὺς οὐκ ἀνασχομένους καταλιπεῖν. Τοῦτον καὶ τοῖς εὐποροῦσι πῶν πολιτῶν γνώριμον γενέσθαι διὰ τῆς σῆς φιλοθεβας παρακαλῶ οἶμαι γὰρ, ὡς καὶ παρὰ τῆς σῆς ὁσιότητος διδασκόμενοι, καὶ τὴν τῆς εὐπραξίας ὁρῶντες μεταδολὴν, τὴν σὴν, δέσποτα, μεγαλοψυχίαν μιμήσονται, καὶ τῆς δυνατῆς αὐτὸν ἀξιώσουσι θεραπείας, τῆς φύσεως τὸ κοινὸν λογισάμενοι.
Pollois men kai allois, despota, dialampeis eidesin aretēs, ouk hēkista de kosmei sou tēn hosiotēta philanthrōpia, kai chrēmatōn hyperopsia, kai dexia tēn tōn deomenōn anadlyzousa therapeian. Diaphorōs metapesontas, pleionos axiois, theophilestate, promētheias. Touto saphōs epistamenos, gnōrimon son tę̄ theosedeią poiō ton thaumasiōtaton kai megaloprepestaton Kelestiachon ᾿ hon palai men en Karchēdoni ploutos edeiknye kai dynasteia lampron " nyn de toutōn gegymnōmenon eusedeia kai philosophia kosmei" pherei gar tēn dokousan dyspraxian euthymōs, epeidē kai tēs psychikēs autǭ sōtērias gegenētai proxenos. Houtos aphiketo men pros hēmas meta grammatōn, tēn proteran autou didaskontōn eumerian" sychnas de par᾽ hēmin diatripsas hēmeras, pareschen tēs peiras tēn martyrian. Hou dē charin auton kai spoudaioteron tę̄ sę̄ synistōmen hagiōsynę̄, kai parakaloumen kai tois tēs poleōs heuporois dēlon auton dia tēs sēs genesthai philotheïas " eikos gar autous, ta kata auton memathēkotas, kai tēn isēn deisantas symphoran, spoudasai dia tēs sympatheias tēn timōrian diaphygein. ᾿Anankazetai gar perinostein, hate dē pleionōn dapanēmatōn deomenos" synesti gar autǭ kai gametē, kai paidia, kai hoi symphygontes oichetai tōn bardarōn tas cheiras. ᾿Amphotera hoida saphōs, kai tōn chrtymatōn tēn spanin, kai tēn megalopsychian tēs gnōmēs, kai hōs tēn endeian hē philotimia niką. Dia toi touto synistēmi son tę̄ hosiotēti ton thaumasiōtaton kai megalopre» pestaton Kelestiachon, pollōn men chrēmatōn kai chtē matōn palai despotēn gegenēmenon, meta de tēs eleutherias tōn bardarōn tas cheiras diaphygonta, kai prosodon eis aphormēn biou nyn echonta tōn kata tēn sēn philotheian tēn eusplanchnian. "Echei de kai phrontidōn esmon" synesti gar autǭ kai hē tou biou koinōnos, kai ta paidia, kai therapontes, hou dia chreian monēn, alla kai dia philanthrōpian synontes " ouk hēgeitai gar hosion apolysai tous ouk anaschomenous katalipein. Touton kai tois euporousi pōn politōn gnōrimon genesthai dia tēs sēs philothebas parakalō oimai gar, hōs kai para tēs sēs hosiotētos didaskomenoi, kai tēn tēs eupraxias horōntes metadolēn, tēn sēn, despota, megalopsychian mimēsontai, kai tēs dynatēs auton axiōsousi therapeias, tēs physeōs to koinon logisamenoi.
You shine, master, with many other forms of virtue too, but not least is your Holiness adorned by kindness, by contempt for money, and by a right hand that pours out care for those in need. … those who have fallen in different ways you count worthy of greater care, most God-beloved. Knowing this clearly, I make known to your Piety the most admirable and magnificent Celestiacus. Once wealth and power showed him brilliant in Carthage; now, stripped of these, he is adorned by true religion and wisdom. He bears his seeming misfortune cheerfully, since it has also brought about the salvation of his soul. He came to us with letters telling of his former prosperity, and by spending many days with us he gave the testimony of experience. That is why we commend him to your Holiness the more earnestly, and ask that through your Godliness he be made known to the wealthy of the city as well; for it is likely that, when they have learned his story and fear a like misfortune, they will be eager to escape the punishment by sympathy. He is forced to go about from place to place, since he needs greater expenditure; for his wife and children are with him, and the servants who escaped with him from the hands of the barbarians.
[Letter 36] [To Pompianus.] I know both things clearly: the scarcity of money, and the magnanimity of your mind, and how generosity overcomes want. That is why I commend to your Holiness the most admirable and magnificent Celestiacus. He was once master of much money and property; he escaped from the hands of the barbarians with his freedom, and now has as his income and means of living the compassion of those under your Godliness. He also has a swarm of cares; for with him are the partner of his life, his children, and servants who stay with him not only from need but also out of kindness; for he does not think it right to dismiss those who would not bear to leave him. I ask that through your Godliness he be made known to the wealthy among the citizens as well. For I think that, taught by your Holiness and seeing the change in his fortunes, they will imitate your magnanimity, master, and grant him what care they can, reckoning with the nature we share.
Chapter 37
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ταν οἱ ἄρχειν λαχόντες ἀχλινῶς χατέχωσι τὴν «ἧς δίκης τρυτάνην, καὶ ἴσως τὴν ἀρτάνην παντοδατιῶν ἀγαθῶν τοῖς ἀρχομένοις προξενοῦσι φοράν. “Ἂν δὲ δὴ καὶ σύνεσις ἀποχρῶσα προσῇ, καὶ ἢ φιλανθρωπίας τῷ ταύτης δεομένῳ πραστίθηται ψῆφος, στάνει χαλά, Τούτων διὰ τῆς σῆς λαμπρότητος ἀπολαύσαντες Εὑὐφρατήσιοι, καὶ τὴν πεῖραν διδάσκαλον ἔχοντες τῶν τῆς πρητέρας ἀρχῆς ἀγαθῶν, ἐχόθευσαν ἐπὶ τοῦ παράντος, τὴν σὴν μεμαθηκότες μεγαλοπρέπειαν ἐγχειρισθῆναι τῆς ἀρχῆς τὰ πηδάλια. ᾿Εγὼ δὲ μειζόνων αὐτοὺς εὔχομαι τυχεῖν ἀγαθῶν, καὶ τὴν σὴν λαμπρότητα πλείονος εὐκλείας μεταλαθεῖν προστεθῆναι δὲ τοῖς ἄλλοις καλοῖς καὶ τὸν κολοφῶνα τῶν ἀγαθῶν τὴν εὐσέδειαν, ἵνα μὴ χωλεύῃ τῶν ἐγχωμιαζόντων ὁ ἔπαινος. λπισα δὲ καὶ … συντεύξεσθαί σου τῇ μεγαλοπρεπείᾳ, ἡνίχα πλείους ἐν Ἱεραπόλει διαγαγεῖν ἠναγκάσθην ἡμέρας" καὶ τῶν ἀφικνουμένων διηνεκῶς ἐπυνθανόμην, εἰ ἐχομίσθη σου τῇ θαυμασιότητε τὰ σύμδολα τῆς ἀρχῆς. Ἐπειδὴ δὲ ἡ θεία καὶ σωτήριος χατέπειξεν ἑορτὴ, τὴν ἐγχειρισθεῖσαν ἡμῖν χατελάδομεν πόλιν. Νῦν δὲ τὰ τῆς σῆς μεγαλοπρεπείας δεξάμενοι γράμματα, καὶ λίαν ἡσθέντες, καὶ τὸ τῆς προσρήσεως ἐχτίνομεν χρέος, καὶ τὸν τιμιώτατον καὶ εὐλαδέστατον 'διάκονον, σὺν Θεῷ φάναι, τὸν ὑδροσχόπον ὡς ἐχέλευσας ἀπεστείλαμεν παραυτίκα. Παράσχοι δὲ ὃ φιλάνθρωπος Δεσπότης πορίσαι αὐτὸν καὶ τῇ πόλεε χρείαν καὶ τῇ λαμπρότητέ σου πρόφασιν εὐδοξίας.
tan hoi archein lachontes achlinōs chatechōsi tēn «hēs dikēs trytanēn, kai isōs tēn artanēn pantodatiōn agathōn tois archomenois proxenousi phoran. “An de dē kai synesis apochrōsa prosę̄, kai ē philanthrōpias tǭ tautēs deomenǭ prastithētai psēphos, stanei chala, Toutōn dia tēs sēs lamprotētos apolausantes Heuyphratēsioi, kai tēn peiran didaskalon echontes tōn tēs prēteras archēs agathōn, echotheusan epi tou parantos, tēn sēn memathēkotes megaloprepeian encheiristhēnai tēs archēs ta pēdalia. ᾿Egō de meizonōn autous euchomai tychein agathōn, kai tēn sēn lamprotēta pleionos eukleias metalathein prostethēnai de tois allois kalois kai ton kolophōna tōn agathōn tēn eusedeian, hina mē chōleuę̄ tōn enchōmiazontōn ho epainos. lpisa de kai … synteuxesthai sou tę̄ megaloprepeią, hēnicha pleious en Hierapolei diagagein ēnankasthēn hēmeras" kai tōn aphiknoumenōn diēnekōs epynthanomēn, ei echomisthē sou tę̄ thaumasiotēte ta symdola tēs archēs. Epeidē de hē theia kai sōtērios chatepeixen heortē, tēn encheiristheisan hēmin chateladomen polin. Nyn de ta tēs sēs megaloprepeias dexamenoi grammata, kai lian hēsthentes, kai to tēs prosrēseōs echtinomen chreos, kai ton timiōtaton kai euladestaton 'diakonon, syn Theǭ phanai, ton hydroschopon hōs echeleusas apesteilamen parautika. Paraschoi de ho philanthrōpos Despotēs porisai auton kai tę̄ polee chreian kai tę̄ lamprotēte sou prophasin eudoxias.
When those appointed to rule hold the scales of justice steady and keep them even, they procure for those they rule an abundance of good things of every kind. And if sufficient understanding is present as well, and the vote of kindness is added for the one who needs it, all is well. The people of the Euphratensis have enjoyed these things through your Brilliance, and, having experience as their teacher of the benefits of your former government, they danced for joy now on learning that the helm of government has been entrusted to your Magnificence. I pray that they may obtain still greater benefits, that your Brilliance may have a share in greater renown, and that to your other good qualities may be added the crown of good things, true religion, so that the praise of those who extol you may not limp. I had hoped … to meet your Magnificence when I was compelled to spend several days in Hierapolis, and I kept asking those who arrived whether the insignia of office had been brought to your Excellency. But since the divine and saving feast was pressing, we returned to the city entrusted to us. Now that we have received your Magnificence's letter and are much pleased, we pay the debt of greeting, and we have at once sent, as you ordered, the most honorable and most reverent deacon, the water-finder — God willing. May the Master who loves humankind grant that he may supply the city's need and give your Brilliance an occasion of good repute.
Chapter 38
38PG 83
Ἡ μὲν θεία καὶ σωτήριος ἑορτὴ τῶν θεοσδότων ἡμῖν ἀγαθῶν προσενήνοχε τὰς πηγὰς, τοῦ σταυροῦ τὴν εὐλογίαν, τὴν ἀθανασίαν, τὴν ἐκ τοῦ Δεσποτικοῦ θανάτου βλαστήσασαν τοῦ Κυρίου ἡμῶν Ἰησοῦ τὴν ἀνάστασιν, ἣ τὴν κοινὴν ἀνάστασιν ἐπαγγέλλεται, Ταῦτα ἡ ἑορτὴ προσφέρουσα, καὶ τῆς θείας χάριτος τὴν φιλοτιμίαν ἐπιδειχνῦσα, τὴν πνευματικὴν εὐφρασύνην ἐπραγματεύετο. Τῶν δὲ συμφορῶν τὸ μέγεθος καὶ τὸ πλῆθος πάντοθεν ἡμᾶς περισταιχίζον, τῆς ἑορτῆς τὴν θυμηδίαν ἡμαύρωσε, 'καὶ οἰμωγὰς καὶ θρήνους ταῖς ὑμνῳδίαις ἀνέμιξε. Τοιαῦτα γὰρ τὰ τῆς ἁμαρτίας χνήματα. Αὕτη γὰρ ὀδύνης τὸν βίον ἡμῶν. ἐνέπλησε. Διὰ ταύτην ἐρασμιώτερος ἡμῖν ὁ θάνατος. «ἧς ζωῆς" διὰ ταύτην καὶ τὸν μέλλοντα πεφρίχαμεν. βίον, τὸ ἀδέκαστον ἐκεῖνο κριτήριον φανταζόμενοι. … φιλανθρωπίας τυχεῖν, καὶ τὸ στυγνὸν τοῦτο καὶ φοὀερὸν διαλυθῆναι νέφος, καὶ αἰθρίας ἡμᾶς ὡς τάχιατα καθαρᾶς ἀπολαῦσαι.
Hē men theia kai sōtērios heortē tōn theosdotōn hēmin agathōn prosenēnoche tas pēgas, tou staurou tēn eulogian, tēn athanasian, tēn ek tou Despotikou thanatou blastēsasan tou Kyriou hēmōn Iēsou tēn anastasin, hē tēn koinēn anastasin epangelletai, Tauta hē heortē prospherousa, kai tēs theias charitos tēn philotimian epideichnysa, tēn pneumatikēn euphrasynēn epragmateueto. Tōn de symphorōn to megethos kai to plēthos pantothen hēmas peristaichizon, tēs heortēs tēn thymēdian hēmaurōse, 'kai oimōgas kai thrēnous tais hymnǭdiais anemixe. Toiauta gar ta tēs hamartias chnēmata. Hautē gar odynēs ton bion hēmōn. eneplēse. Dia tautēn erasmiōteros hēmin ho thanatos. «hēs zōēs" dia tautēn kai ton mellonta pephrichamen. bion, to adekaston ekeino kritērion phantazomenoi. … philanthrōpias tychein, kai to stygnon touto kai phooeron dialythēnai nephos, kai aithrias hēmas hōs tachiata katharas apolausai.
The divine and saving feast has brought us the springs of the good things God has given: the blessing of the cross, immortality, and the resurrection of our Lord Jesus that sprang from the Master's death, which proclaims the common resurrection. In offering these and displaying the generosity of divine grace, the feast was producing spiritual joy. But the greatness and number of the calamities that wall us in on every side have darkened the gladness of the feast and mixed groans and laments with the hymns. Such are the shoots of sin; it is sin that has filled our life with pain. Because of it death is more desirable to us than life; because of it we also shudder at the life to come, picturing that incorruptible tribunal. … to obtain [the Master's] kindness, that this gloomy and fearful cloud may be dispersed, and that we may enjoy clear sky as soon as possible.
Chapter 39
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Ἐδουλόμην τὰ θυμήρη γράφειν, καὶ τῆς ἑορτῆς ἄδειν τὴν πνευματικὴν εὐφροσύνην ἀλλ᾽ οὐκ ἕᾷ τῶν ἁμαρτημάτων τὸ πλῆθος, τὰς θεηλάτονς ἡμῖν τιμωρίας ἐπάγον. Τίς γὰρ τοσαύτην ἀναλγησίαν νοσεΐ, ὡς μὴ λαθεῖν αἴσθησιν τῆς θείας ὀργῆς; Εὐξάσθω τοίνυν ἧ εὐλάδειά δου, τὰ πράγματα μεταδολῆς τυχεῖν ἀγαθῆς, ἵνα καὶ ἡμεῖς μεταδάλωμεν τῶν γραμμάτων τὸν χαρακτῆρα, καὶ ἀντὶ θρήνων ἐπιστέλλω… Ὁ μὲν τῆς ἑορτῆς νόμος ἑορταστιχὴν παρεγγυᾷ γράφειν ἐπιστολὴν, τὸ δὲ τῶν συμφορῶν νέφος οὐκ εἴασεν ἡμᾶς συνήθως τρυγῆσαι τὴν εὐφροσύνην τῆς ἑορτῆς. Τίς γὰρ οὕτω λέθινος, ὡς θυμουμένου τοῦ Δεσπότου καὶ χαλεπαίνοντος μὴ ἀσχάλλειν καὶ δεδιέναι, καὶ τὴν μνῆμηνϊτῶν πεπλημμελημένων ἀνακινεῖν, καὶ τὴν δικαίαν προσδέχεσθαι ψῆφον; Ταῦτα τῆς πανηγύρεως ἡμῖν τὴν θυμηδίαν ἡμαύρωσε. Πιστεύομεν δὲ, ὡς φιλάνθρωπος ὧν ὁ Δεσπότης οὐκ ἐμπεδώσει τοῖς ἔργοις τὴν ἀπειλὴν, ἀλλὰ νεύσει καὶ διαλύσει τὰ σκυθρωπὰ,, καὶ ἀνοίξει τὰς τοῦ ἐλέους πηγὰς, καὶ τὴν συνήθη δείξει μακροθυμίαν. Τὸ δὲ μοι τὴν τριπόθητον ὑμῶν ὑγείαν παρακαλῶ. Ἡ μὲν θεία πανήγυρις τὰς πνευματικὰς ἡμῖν συνἐθως προσενήνοχε δωρεάς" οἱ δὲ πικροὶ τῆς ἀμαραἰας καρποὶ τούτων ἀπολαῦσαι μετ᾽ εὐφροσύνης οὐκ εἴασαν. Τοιαῦτα γὰρ τὰ ἐχείνων βλαστήματα " καὶ ἐξ ἀρχῆς μὲν ἀκάνθας, καὶ τριδόλους, καὶ ἱδρῶτας, καὶ πόνους, καὶ λύπας ἐδλάστησαν " ἐπὶ δὲ τοῦ παρόντος, καὶ τὴν γῆν χλονεῖ καθ᾽ ἡμῶν, καὶ τὰ φῦλα τῶν βαρδάρων πάντοθεν ἡμῖν ἐπέστησεν. Ἡμεῖς δὲ θρηνοῦμεν, ὅτι τὸν ἀγαθὸν Δεσπότην εὐεργετεῖν βουλόμενον τἀναντία ποιεῖν βιαζόμεθα, καὶ τιμωρίας ἐπ… τοῦ ἐλέου τὴν ἄδυσσον λογιζόμενοι" καὶ πιστεύομεν ὅτι οὐκ ἀπώσεται Κύριος τὸν λαὸν αὑτοῦ, καὶ τὴν κληρονομίαν αὑτοῦ οὐκ ἐγκαταλείψει. Τὴν δὲ σὴν μεγαλοπρέπειαν προσφθεγγόμενος, παρακαλῶ μὴνῦσαί μοι τὴν ἀξιέραστον σαυτοῦ ὑγείαν.
Edoulomēn ta thymērē graphein, kai tēs heortēs adein tēn pneumatikēn euphrosynēn all᾽ ouk heą tōn hamartēmatōn to plēthos, tas theēlatons hēmin timōrias epagon. Tis gar tosautēn analgēsian noseï, hōs mē lathein aisthēsin tēs theias orgēs? Euxasthō toinyn hē euladeia dou, ta pragmata metadolēs tychein agathēs, hina kai hēmeis metadalōmen tōn grammatōn ton charaktēra, kai anti thrēnōn epistellō… Ho men tēs heortēs nomos heortastichēn parengyą graphein epistolēn, to de tōn symphorōn nephos ouk eiasen hēmas synēthōs trygēsai tēn euphrosynēn tēs heortēs. Tis gar houtō lethinos, hōs thymoumenou tou Despotou kai chalepainontos mē aschallein kai dedienai, kai tēn mnēmēnïtōn peplēmmelēmenōn anakinein, kai tēn dikaian prosdechesthai psēphon? Tauta tēs panēgyreōs hēmin tēn thymēdian hēmaurōse. Pisteuomen de, hōs philanthrōpos hōn ho Despotēs ouk empedōsei tois ergois tēn apeilēn, alla neusei kai dialysei ta skythrōpa,, kai anoixei tas tou eleous pēgas, kai tēn synēthē deixei makrothymian. To de moi tēn tripothēton hymōn hygeian parakalō. Hē men theia panēgyris tas pneumatikas hēmin synethōs prosenēnoche dōreas" hoi de pikroi tēs amaraias karpoi toutōn apolausai met᾽ euphrosynēs ouk eiasan. Toiauta gar ta echeinōn blastēmata " kai ex archēs men akanthas, kai tridolous, kai hidrōtas, kai ponous, kai lypas edlastēsan " epi de tou parontos, kai tēn gēn chlonei kath᾽ hēmōn, kai ta phyla tōn bardarōn pantothen hēmin epestēsen. Hēmeis de thrēnoumen, hoti ton agathon Despotēn euergetein boulomenon tanantia poiein biazometha, kai timōrias ep… tou eleou tēn adysson logizomenoi" kai pisteuomen hoti ouk apōsetai Kyrios ton laon hautou, kai tēn klēronomian hautou ouk enkataleipsei. Tēn de sēn megaloprepeian prosphthengomenos, parakalō mēnysai moi tēn axieraston sautou hygeian.
I wanted to write of pleasant things and to sing of the spiritual joy of the feast; but the multitude of our sins does not allow it, since it brings God-sent punishments upon us. For who is so sick with insensibility as not to feel the divine wrath? Let your Reverence pray, then, that affairs may take a turn for the better, so that we too may change the character of our letters, and instead of laments write …
[Letter 40] [To Theodorus.] The law of the feast bids us write a festal letter, but the cloud of calamities has not let us gather the joy of the feast as we usually do. For who is so stony as not to be distressed and afraid when the Master is angry and indignant, not to stir up the memory of his sins, and not to expect the just verdict? These things have darkened the gladness of the festival for us. But we believe that the Master, since he loves humankind, will not confirm the threat by deeds, but will nod and dispel the gloom, open the springs of mercy, and show his usual long-suffering. I ask you to [tell] me of your thrice-longed-for health.
[Letter 41] [To Claudianus.] The divine festival has brought us the spiritual gifts as usual; but the bitter fruits of sin have not let us enjoy them with joy. Such are its shoots: from the beginning they sprouted thorns and thistles, sweat and toil and griefs; and now it both shakes the earth against us and has set the tribes of the barbarians upon us from every side. We lament that we force the good Master, who wants to do good, to do the opposite, and [to inflict] punishments … [Yet we take comfort,] reckoning the abyss of his mercy; and we believe that the Lord will not reject his people and will not forsake his inheritance. Addressing your Magnificence, I ask you to tell me of your much-loved health.
Chapter 42
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Εἰ μὲν μηδεμιᾶς βιαζομένης ἀνάγκὴ: γράμμασιν ἐχρησάμην πρὸς τὸ ὑμέτερον μέγεθος, αὐθαδείας ἂν πυχὸν ὥφλησα δίκην, μήτε ἐμαυτὸν μετρήσας, καὶ κῆς ὑμετέρας ἐξουσίας ἀγνοῆσας τὸ μέγεθος. Ἐπειδὴ δὲ κινδυνεύει τὴς θεόθεν ἐγχειρισθείσης μοι πόλεως γαὶ χώρας ἄρδην ἀπολέσθαι τὰ λείψανα, συκοφαντίας κατὰ τῆς γεγενημένης ἐποψίας παρά τινων τολμηθείσης, συγγνώσεται, εὖ οἶδα, τῇ πολλῇ τῶν γραμβάτων ἡ ὑμετέρα μεγαλοπρέπεια, τοῦ τε πράγμαπος τὴν χρείαν, καὶ τοῦ γράφοντος τὸν σκοπὸν ἐξετάζουσα. Στένω δὲ καὶ ὀδύρομαι, Ὑράφειν κατὰ ἀνδρὸς βιαζόμενος, οὗ συσχιάζειν ἔδει τὰ πλημμελήματα, διὰ τὴν τῆς ἱερωσύνης προσηγορίαν. Γράφω δ᾽ ὅμως, τῶν ἀδικουμένων ὑπ᾽ αὐτοῦ πενήτων ὑπερμαχῶν, Οὗτος γὰρ, πολλοῖς μὲν παρανομήμασιν ὑπεύθυνος γεγονὼς, εἰρχθεὶς δὲ τῆς κοινωνίας, ὡς μηδέπω τῆς ἁγίας συγχληθείσης συνόδον, δείσας δὲ τοῦ ἀρχιξρατιχοῦ συνεδρίου τὴν ψῆφον, ἀπέδρα μὲν ἐντεῦθεν, τοὺς ἐκκλησιαστικοὺς, ὡς ἐνόμισε, πατήσα; θεσμούς" ἐγύμνωσε δὲ τὸν οἰκεῖον σκοπὸν, τοῦ τῆς ἀχοινωνὴσίας καταφρονήσας δεσμοῦ. ᾿Ανεδέξατο δὲ χὰἀτηγορίαν οὐδὲ τοῖς ἀποχειροδιώτοις ἁρμόττουσαν" καὶ διὰ τὴν δυσμένειαν ἣν πρὸς τὸν περίδλεπτον Φίλιππον, χάτὰ τῶν ἀθλίων ἐχώρησε συντελῶν. Ἐγὼ δὲ τὸν μὲν ἐχείνου σκοπὸν καὶ τὴν ἐξ ἀρχῆς τοῦ βίου προαίρεσιν, καὶ τῶν παρανενομημένων τὸ μέγεθος περιττὸν ἡγοῦμαι καταλέγειν. Τοῦτο δὲ μόνον τὴν ὑμετέραν μεγαλοφυῖΐαν ἀντιδολῶ, μὴ πιστεῦσαι ταῖς ἐχείνου ψευδηγορίαις " ἀλλὰ κυρῶσαι τὴν ἐποψίαν, καὶ φείσασθαι μὲν τῶν ἀθλίων συντελῶν, φείσασθαι ἅπερ εἰσπράττειν οὐ δύνανται. Τίς γὰρ ἀγνοεῖ τῆς ἀπογραφῆς τῶν παρ᾽ ἡμῖν ζυγῶν τὴν βαρύτητα, δι’ ἢ» πεφεύγασι μὲν οἱ πλεῖστοι τῶν κεκτημένων, ἀπἐδρασαν δὲ οἱ γηπόνοι, ἔρημα δὲ πολλὰ τῶν κτημάτων γεγένηται; Οὐδὲν δὲ ἀπεικὸς περὶ γῆς διαλεγόμενον καὶ γεωμετρικαῖς ἀποδείξεσι χρήσασθαι" τῆς {ὰρ ἡμετέρας χώρας τεσσαράχοντα μὲν σημείων τὸ μῆκός ἐστι, τοσοῦτον δὲ τὸ εὗρος. Ἔχει δὲ ὄρη πολλά τε καὶ μεγάλα, τὰ μὲν ψιλὰ παντελῶς, τὰ δὲ ἀχάρποις φυτοῖς σχιαζόμενα. Τοῦτο τῆς χώρας τὸ μέτρον πέντε μὲν μυριάδας ἔχει ζυγῶν ἐλευθεριχῶν, μύρια δὲ πρὸς τούτοις ἕτερα ταμιαχά Σχοπησάτω τοίνυν ἣἧ ὑμετέρα σοφία τὴν τῆς ἀδικίας ὑπερθολῆν. Εἰ γὰρ μηδὲν ἣν τῆς χώρας ἀνήροτον, ἀλλὰ πᾶσα ἣν ῥᾷπτη τοῖς γηπόνοις εἰς γεωργίαν, ὥχλασαν ἂν πρὸς τὰς εἰσφορὰς, οὗ φέροντες τῆς ἀπογραφῆς τὴν στενότητα. Τεκμήριον δὲ σαφέστατον. Μυρίων γὰρ καὶ πεντα… τὴν ζημίαν οἱ ἐκ τῆς Κομητιανῇς τάξεως πράκτορες, … ρῶν τὸν ὑψηλὸν ὑμῶν θρόνον, δισχιλίων αὐτοὺς καὶ πεντακοσίων ἀπόρων ἀπαλλάξαι ζυγῶν" καὶ προσἐταξὰν οἱ πρὸ τῆς ὑμετέρας μεγαλοφνῖας ταύτας πιστευθέντες τὰς ἡνίας, ἀπολυθῆναι μὲν τοῖς ἀθλίοις πολιτευομένοις τὴν ἄπορον ἰουγατίωνα, ἀν… οὐδὲ οὕτως ἰσχύουσι πάντα τὸν κανόνα πληροῦν. Ἐγὼ δὲ συγγνώμην αἰτῶ πλείοσι χρησάμενος λόγοις, καὶ τὴν ὑμετέραν ἱχετεύω; μεγαλοπρέπειαν ἀπώσασθαι μὲν τὰς κατὰ τῶν ἀθλίων συντελῶν γινομένας ψευδηγορίας, στῆσαι δὲ τῇ ταλαιπώρῳ χώρᾳ τὰς συμφορὰς, καὶ ἐγεῖραι αὐτὴν χλινομένην. καὶ κλέος ἀείμνηστον ταῖς μετὰ ταῦτα καταλιπεῖν γενεαῖς «Ταῦτα δὲ σὺν ἐμοὶ παρακαλοῦσι καὶ οἱ παρ᾽ ἡμῖν ἅγιοι, καὶ διαφερόντως ὁ ὁσιώτατος καὶ ἁγιώτατος ἄνθρωπος τοῦ Θεοῦ, ὁ κύριος Ἰάχωδος " ὃς τὴν ἡσυχίαν περὶ πλείστου ποιούμενος, ἐπιστέλλειν μὲν οὐκ ἀνέχετα:, εὔχεται δὲ ταύτης ἀπολαῦσαι τῆς φιλανθρωπίας τὴν πόλιν, ἣν καὶ γειτονεύων καὶ ταῖς εὐχαῖς περιφράττει.
Ei men mēdemias biazomenēs anankē: grammasin echrēsamēn pros to hymeteron megethos, authadeias an pychon hōphlēsa dikēn, mēte emauton metrēsas, kai kēs hymeteras exousias agnoēsas to megethos. Epeidē de kindyneuei tēs theothen encheiristheisēs moi poleōs gai chōras ardēn apolesthai ta leipsana, sykophantias kata tēs gegenēmenēs epopsias para tinōn tolmētheisēs, syngnōsetai, eu oida, tę̄ pollę̄ tōn grambatōn hē hymetera megaloprepeia, tou te pragmapos tēn chreian, kai tou graphontos ton skopon exetazousa. Stenō de kai odyromai, Hyraphein kata andros biazomenos, hou syschiazein edei ta plēmmelēmata, dia tēn tēs hierōsynēs prosēgorian. Graphō d᾽ homōs, tōn adikoumenōn hyp᾽ autou penētōn hypermachōn, Houtos gar, pollois men paranomēmasin hypeuthynos gegonōs, eirchtheis de tēs koinōnias, hōs mēdepō tēs hagias synchlētheisēs synodon, deisas de tou archixratichou synedriou tēn psēphon, apedra men enteuthen, tous ekklēsiastikous, hōs enomise, patēsa? thesmous" egymnōse de ton oikeion skopon, tou tēs achoinōnēsias kataphronēsas desmou. ᾿Anedexato de chaatēgorian oude tois apocheirodiōtois harmottousan" kai dia tēn dysmeneian hēn pros ton peridlepton Philippon, chata tōn athliōn echōrēse syntelōn. Egō de ton men echeinou skopon kai tēn ex archēs tou biou proairesin, kai tōn paranenomēmenōn to megethos peritton hēgoumai katalegein. Touto de monon tēn hymeteran megalophuiïan antidolō, mē pisteusai tais echeinou pseudēgoriais " alla kyrōsai tēn epopsian, kai pheisasthai men tōn athliōn syntelōn, pheisasthai haper eisprattein ou dynantai. Tis gar agnoei tēs apographēs tōn par᾽ hēmin zygōn tēn barytēta, di’ ē» pepheugasi men hoi pleistoi tōn kektēmenōn, apedrasan de hoi gēponoi, erēma de polla tōn ktēmatōn gegenētai? Ouden de apeikos peri gēs dialegomenon kai geōmetrikais apodeixesi chrēsasthai" tēs {ar hēmeteras chōras tessarachonta men sēmeiōn to mēkos esti, tosouton de to heuros. Echei de orē polla te kai megala, ta men psila pantelōs, ta de acharpois phytois schiazomena. Touto tēs chōras to metron pente men myriadas echei zygōn eleutherichōn, myria de pros toutois hetera tamiacha Schopēsatō toinyn hēē hymetera sophia tēn tēs adikias hypertholēn. Ei gar mēden hēn tēs chōras anēroton, alla pasa hēn rhąptē tois gēponois eis geōrgian, hōchlasan an pros tas eisphoras, hou pherontes tēs apographēs tēn stenotēta. Tekmērion de saphestaton. Myriōn gar kai penta… tēn zēmian hoi ek tēs Komētianę̄s taxeōs praktores, … rōn ton hypsēlon hymōn thronon, dischiliōn autous kai pentakosiōn aporōn apallaxai zygōn" kai prosetaxan hoi pro tēs hymeteras megalophnias tautas pisteuthentes tas hēnias, apolythēnai men tois athliois politeuomenois tēn aporon iougatiōna, an… oude houtōs ischyousi panta ton kanona plēroun. Egō de syngnōmēn aitō pleiosi chrēsamenos logois, kai tēn hymeteran hicheteuō? megaloprepeian apōsasthai men tas kata tōn athliōn syntelōn ginomenas pseudēgorias, stēsai de tę̄ talaipōrǭ chōrą tas symphoras, kai egeirai autēn chlinomenēn. kai kleos aeimnēston tais meta tauta katalipein geneais «Tauta de syn emoi parakalousi kai hoi par᾽ hēmin hagioi, kai diapherontōs ho hosiōtatos kai hagiōtatos anthrōpos tou Theou, ho kyrios Iachōdos " hos tēn hēsychian peri pleistou poioumenos, epistellein men ouk anecheta:, euchetai de tautēs apolausai tēs philanthrōpias tēn polin, hēn kai geitoneuōn kai tais euchais periphrattei.
If I had written to your Greatness with no necessity compelling me, I might well have been found guilty of presumption, as one who had neither measured himself nor recognized the greatness of your authority. But since what is left of the city and the countryside entrusted to me by God is in danger of perishing utterly, because some have dared to slander the inspection that was carried out, your Magnificence will, I know well, pardon the length of my letter, considering both the need of the matter and the aim of the writer. I groan and lament at being forced to write against a man whose faults I ought to have covered over because of the name of the priesthood. Yet I write, as a champion of the poor whom he wrongs. This man had become liable for many unlawful acts and had been excluded from communion, since the holy synod had not yet been convened; but, fearing the verdict of the episcopal court, he ran away from here, trampling, as he thought, on the church's ordinances, and he laid bare his own aim by despising the bond of excommunication. He took up an accusation that would not befit even men of the lowest sort; and because of his enmity toward the distinguished Philip he has gone against the wretched taxpayers. I think it superfluous to list his aim, his conduct from the start of his life, and the greatness of his crimes. This only I entreat of your Magnanimity: do not believe his lies, but confirm the inspection, and spare the wretched taxpayers; spare … what they are unable to collect.
For who does not know how heavy the assessment of our tax units is? Because of it most of the landowners have fled, the farmers have run away, and many of the estates have become deserted. It is not unfitting, when speaking about land, to use geometrical demonstrations as well. Our territory is forty miles in length and as many in breadth. It has many large mountains, some completely bare, others shaded with trees that bear no fruit. This measure of land carries fifty thousand free tax units, and besides these ten thousand others belonging to the treasury. Let your wisdom consider, then, the excess of the injustice. Even if none of the land were left unploughed, and all of it were easy for the farmers to cultivate, they would have been overburdened by the levies, unable to bear the strictness of the assessment. Here is the clearest proof: … fifteen thousand … the loss … the collectors from the count's office … your exalted throne, to relieve them of two thousand five hundred unpayable units; and those who were entrusted with these reins before your Magnanimity ordered that the unpayable iugatio be remitted to the wretched decurions; … but not even so are they able to fill up the whole quota.
I ask pardon for having used so many words, and I beseech your Magnificence to reject the lies told against the wretched taxpayers, to put an end to the calamities of this miserable country, to raise it up as it sinks, and to leave an ever-remembered glory to the generations to come. The saints among us join me in this request, and especially the most holy and saintly man of God, the lord Jacob. He values quiet above everything and cannot bring himself to write letters, but he prays that the city may enjoy this kindness, the city which he, living nearby, also fences about with his prayers.
Chapter 43
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Ἐπειδὴ τὴν βασιλείαν εὐσεδείᾳ χοσμεῖτε, καὶ τὴν ἁλουργίδα τῇ πίστει λαμπρύνετε, θαῤῥοῦμεν τὸ γράμματα, καὶ τὴν οἰκείαν οὐκ ὁρῶμεν εὐτέλειαν " τῇ γὰρ ἱερωσύνῃ τὸ πρέπον ἀπονέμετε γέρας. Ταῦτα λογιζόμενος, ἱχετεύω τὸ ὑμέτερον κράτος, φειδοῦς τὴν ἀθλίαν ἡμῶν ἀξιῶσαι χώραν, καὶ τὴν ἐποψίαν τὴν πολλάκις γεγενημένην κελεῦσαι βεθδαιωθῆναι, καὶ μὴ δεχθῆναι τὰς παρά τινων κατ᾽ αὑτῆς γινομένᾶς ψευδηγορίας " μηδὲ ἀξιόχρεων νομισθῆναι τὸν ἐπισκόπον μὲν ὄνομα περιφέροντα, ἀλλότρια δὲ καὶ ἀνδραπόδων εὐτρόπων ἐπιτηδεύοντα. Οὗτος γὰρ κατηγορίαις ὑπεύθυνος γεγονὼς, καὶ τοῖς τῆς ἀχοινωνησίας ὑποδληθεὶς δεσμοῖς, ὑπὸ τοῦ θεοφιλεστάτου καὶ … λεως, τοῦ κυρίου Δόμνου, τοῦ ἀρχιερατιχοῦ συνεδρίου συγκροτεῖσθαι μέλλοντος, ὥστε τὰς κατ᾽ αὖτοῦ γεγενημένας ἐξετάσαι κατηγορίας, ἀποδρὰς τὴν βασιλεύουσαν κατέλαθε πόλιν, καὶ δηλάτωρος ἔργον ἀναδεξάμενος, πολεμεῖ μὲν χώραν, ἣν ὀνομάζει μητέρα, πολεμεῖ δὲ μυριάσι πενήτων, καὶ διὰ τὴν πρὸς ἕνα δυσμένειαν τὴν γλῶτταν κατὰ πάντων ἠχόνησεν. Ὁποῖος μὲν οὖν ἐκεῖνος, καὶ τίσιν ἐπιτηδεύμασιν ἐντεθραμμένος, ἐγὼ μὲν οὐκ ἐρῶ, τὰ ἐμαυτῷ πρέποντα λογιζόμενος" τεχμηριοῖ δὲ σαφῶς τὸ νῦν ἐγχειρηθὲν παρ᾽ αὐτοῦ. Περὶ δὲ τῆς χώρας τοσοῦτόν φημι ὅτι τῆς ἐπαρχίας πάσης χουφισμὸν οὐδέποτε αὕτη φιλανθρωπίας ἀπέλανσς, καίτοι βαρύτατον φορτίον ἐπικείμενον ἔχουσα. Ὅθεν πολλὰ μὲν τῶν κτημάτων ἐστέρηται γεωργῶν, πολλὰ δὲ καὶ τῶν κεκτημένων ἔρημα γεγένηται παντελῶς “ ἀπαιτοῦνται δὲ ὑπὲρ τούτων οἱ τρισάθλιοι πολιτευόμενοι, φέρειν δὲ τὴν εἴσπραξιν οὐ δυνάμενοι οἱ μὲν προσαιτοῦσιν, οἱ δὲ δραπετεύουτσι. Περιέστη δὲ εἰς ἕνα τὸ τῆς πόλεως σχῆμα" ὃς οὐκ ἀυθέξει, μὴ τῆς ἰάσεως παρὰ τῆς ὑμετέρας εὐσεθδείας ἐπιτεθείσης. Ἐλπίζω δὲ ὅτι ἡ ὑμετέρα γαληνότης θεραπεύσει τὰ τῆς πόλεως τραύματα, καὶ ταῖς ἄλλαις διχαιοπραγίαις ἐπιθήσει καὶ ταύτην.
Epeidē tēn basileian eusedeią chosmeite, kai tēn halourgida tę̄ pistei lamprynete, tharrhoumen to grammata, kai tēn oikeian ouk horōmen euteleian " tę̄ gar hierōsynę̄ to prepon aponemete geras. Tauta logizomenos, hicheteuō to hymeteron kratos, pheidous tēn athlian hēmōn axiōsai chōran, kai tēn epopsian tēn pollakis gegenēmenēn keleusai bethdaiōthēnai, kai mē dechthēnai tas para tinōn kat᾽ hautēs ginomenas pseudēgorias " mēde axiochreōn nomisthēnai ton episkopon men onoma peripheronta, allotria de kai andrapodōn eutropōn epitēdeuonta. Houtos gar katēgoriais hypeuthynos gegonōs, kai tois tēs achoinōnēsias hypodlētheis desmois, hypo tou theophilestatou kai … leōs, tou kyriou Domnou, tou archieratichou synedriou synkroteisthai mellontos, hōste tas kat᾽ autou gegenēmenas exetasai katēgorias, apodras tēn basileuousan katelathe polin, kai dēlatōros ergon anadexamenos, polemei men chōran, hēn onomazei mētera, polemei de myriasi penētōn, kai dia tēn pros hena dysmeneian tēn glōttan kata pantōn ēchonēsen. Hopoios men oun ekeinos, kai tisin epitēdeumasin entethrammenos, egō men ouk erō, ta emautǭ preponta logizomenos" techmērioi de saphōs to nyn encheirēthen par᾽ autou. Peri de tēs chōras tosouton phēmi hoti tēs eparchias pasēs chouphismon oudepote hautē philanthrōpias apelanss, kaitoi barytaton phortion epikeimenon echousa. Hothen polla men tōn ktēmatōn esterētai geōrgōn, polla de kai tōn kektēmenōn erēma gegenētai pantelōs “ apaitountai de hyper toutōn hoi trisathlioi politeuomenoi, pherein de tēn eispraxin ou dynamenoi hoi men prosaitousin, hoi de drapeteuoutsi. Periestē de eis hena to tēs poleōs schēma" hos ouk authexei, mē tēs iaseōs para tēs hymeteras eusethdeias epitetheisēs. Elpizō de hoti hē hymetera galēnotēs therapeusei ta tēs poleōs traumata, kai tais allais dichaiopragiais epithēsei kai tautēn.
Since you adorn the empire with true religion and make the purple shine with faith, we take courage to write, and do not consider our own insignificance; for you give the priesthood its fitting honor. With this in mind I beseech your Might to grant mercy to our wretched country: to order that the inspection, which has been carried out several times, be confirmed, and not to accept the lies that some are telling against it; and not to regard as trustworthy a man who carries about the name of bishop but practises what is foreign even to well-behaved slaves. This man became liable to accusations and was put under the bonds of excommunication by the most God-beloved and … [archbishop of the great] city, the lord Domnus. When the episcopal court was about to be convened to examine the accusations against him, he ran away and arrived in the imperial city; and having taken up the work of an informer, he makes war on the country which he calls his mother, makes war on tens of thousands of poor people, and because of his enmity toward one man he has sharpened his tongue against all. What kind of man he is, and in what practices he was brought up, I will not say, having regard to what befits me; but what he has now undertaken proves it clearly. About the country I say this much: it has never enjoyed the relief granted in kindness to the whole province, though it has a very heavy burden laid upon it. Hence many of the estates have lost their farmers, and many of the landowners' properties have become completely deserted; and the thrice-wretched decurions are pressed for payment on them, and, unable to bear the exaction, some go begging and others run away. The council of the city has been reduced to one man, who will not hold out unless healing is applied by your Piety. But I hope that your Serenity will heal the wounds of the city, and add this to your other just deeds.
Chapter 44
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Χάρις τῷ Σωτῆρι τῶν ὅλων, ὅτ: τῷ ὑμετέρῳ μετέθει ἀεὶ προστίθησι τὰς τῶν ἀξιωμάτων τιμάς. Ἐγὼ ὃὲ μέχρι τοῦ παρόντος οὐ γέγραφα, καὶ τὴν ἐπὶ τῷ χολοφῶνι τοῦ γέρως ἐγγενομένην μοι θυμηδίαν εὐθὺς οὐ δεδήλωχα,, ἐνοχλεῖν οὐ βουλόμενος τὴν ὑμετέραν μεγαλοπρέπειαν. Καὶ νῦν δὲ τοῦτο ποιῶ, τῆς θεόθεν ἐγχειρισθείσης μοι χώρας ἐπὶ ξυροῦ ἀκμῆς, τὸ δὴ λεγόμενον, ἑστηχυίας. Τῆς γὰρ ἐποψίας κατ᾽ ἐκεῖνον τὸν καιρὸν γενομένης, καθ᾽ ὃν τῆς ὑμετέρας τὸ πρῶτὸν ἐπιδημίας ἀπελαᾳύσαμεν, καὶ μόλις χρατυνθείσης ἐπα… ρεντίου, βεθαιωθείσης δὲ καὶ νῦν ὑπὸ τοῦ τὰς αὐτὰς κατέχοντος ἡνίας, ἀνήρ τις, ἐπισκόπου μὲν ὄνομα περιφέρων, ἀλλότρια δὲ καὶ τῶν ἐπὶ τῆς σκηνῆς ἐπιτηδεύων, φυγὼν τὸ τῶν ἀρχιερέων συνέδριον, καὶ ταῦτα τῶν τῆς ἀχοινωνησίας ἐπικειμένων αὐτῷ δεσμῶν, συκοφαντεῖν πειρᾶται καὶ διαδάλλειν τὴν γε… ἀπεχθείᾳ τὴν ἀλήθειαν βάλλων. Διὸ τὴν ὑμετέραν μεγαλοφυῖαν ἀντιδολῶ, τὰς μὲν ἐχείνου ψευδηγορίας ἀποφῆναι ματαίας, τὴν δὲ γεγενημένην ἐποψίαν ἐνδίκως βεδαιωθεῖσαν ἀσάλευτον διαμεῖναι. Πρέπει γὰρ ὑμῶν τῷ μεγέθει, καὶ ταύτην μετὰ τῶν ἄλλων τὴν δικαιοπραγίαν καρπώσασθαι, καὶ τὰς παρὰ τῶν εὖεργετουμένων εὐλογίας τρυγῆσαι, καὶ θεραπεῦσαι μὲν τὸν τῶν ὅλων Θεὸν, θεραπεῦσαι δὲ τὸν γνήσιον αὐτοῦ δοῦλον, τὸν ἁγιώτατον ἄνθρωπον τοῦ Θεοῦ, τὸν χύριον Ἰάχωθον, ὅς τῆνδε προσφέρει σὺν ἐμοὶ τὴν παράκλησιν. Ἔγραψςο δ᾽ ἂν καὶ αὐτὸς, εἴπερ αὐτῷ τὸ γράφειν σύνηθες ἣν.
Charis tǭ Sōtēri tōn holōn, hot: tǭ hymeterǭ metethei aei prostithēsi tas tōn axiōmatōn timas. Egō hoe mechri tou parontos ou gegrapha, kai tēn epi tǭ cholophōni tou gerōs engenomenēn moi thymēdian euthys ou dedēlōcha,, enochlein ou boulomenos tēn hymeteran megaloprepeian. Kai nyn de touto poiō, tēs theothen encheiristheisēs moi chōras epi xyrou akmēs, to dē legomenon, hestēchuias. Tēs gar epopsias kat᾽ ekeinon ton kairon genomenēs, kath᾽ hon tēs hymeteras to prōton epidēmias apelaąusamen, kai molis chratyntheisēs epa… rentiou, bethaiōtheisēs de kai nyn hypo tou tas autas katechontos hēnias, anēr tis, episkopou men onoma peripherōn, allotria de kai tōn epi tēs skēnēs epitēdeuōn, phygōn to tōn archiereōn synedrion, kai tauta tōn tēs achoinōnēsias epikeimenōn autǭ desmōn, sykophantein peiratai kai diadallein tēn ge… apechtheią tēn alētheian ballōn. Dio tēn hymeteran megalophuian antidolō, tas men echeinou pseudēgorias apophēnai mataias, tēn de gegenēmenēn epopsian endikōs bedaiōtheisan asaleuton diameinai. Prepei gar hymōn tǭ megethei, kai tautēn meta tōn allōn tēn dikaiopragian karpōsasthai, kai tas para tōn euergetoumenōn eulogias trygēsai, kai therapeusai men ton tōn holōn Theon, therapeusai de ton gnēsion autou doulon, ton hagiōtaton anthrōpon tou Theou, ton chyrion Iachōthon, hos tēnde prospherei syn emoi tēn paraklēsin. Egrapsso d᾽ an kai autos, eiper autǭ to graphein synēthes hēn.
Thanks be to the Savior of all, who is always adding the honors of high office to your Greatness. Until now I have not written, nor did I at once make known the gladness I felt at the crowning of your dignity, since I did not wish to trouble your Magnificence. And now I do so because the country entrusted to me by God stands, as the saying goes, on a razor's edge. The inspection was carried out at the time when we first enjoyed your visit, and was confirmed with difficulty … [under] Florentius, and has now been confirmed again by the one who holds the same reins; but a man who carries the name of bishop, while practising what is foreign to it and fit for the stage, has fled the court of bishops, and that while the bonds of excommunication lie upon him, and is trying to slander and discredit the [inspection] … assailing the truth out of hatred. So I entreat your Magnanimity to show his lies to be vain, and to let the inspection that was carried out and justly confirmed remain unshaken. For it befits your Greatness to reap the fruit of this just deed too along with the others, to gather the blessings of those who are helped, and to serve the God of all and to serve his genuine servant, the most holy man of God, the lord Jacob, who joins me in making this request. He would have written himself, if writing were his custom.
Chapter 45
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΄ Ὅτι καθάπερ παῖδες ἐπὶ πατέρα φιλόστοργον, διἐτέθησαν περὶ τὴν ὑμετέραν μεγαλοπρέπειαν ἅπαντες οἱ τὴν ἑῴαν οἰκοῦντες, οἶδεν ὑμῶν τὸ μέγεθος ἀχριθῶς. ᾿Ανθ᾽ ὅτου τοίνυν μεμισήκατε τοὺς φιλοῦντας, καὶ τῆς ὑμετέρας αὐτοὺς ἑστερήσατε ᾿ θείας, καὶ θρηνεῖν ἅπαντας καὶ ὀδύρεσθαι πεποιήκατε, τὴν οἰκείαν θεραπείαν τῆς τῶν ἄλλων προτιμήσαντες ὠφελείος : Τῷ ὄντι γὰρ οὐκ ἡγοῦμαί τινα τῶν φοδουμένων τὸν Κύριον μὴ λίαν ἀσχάλλειν ἐπὶ τῇ στερήσει τῆς ὑμετέρα, στρατηγίας. Οἵμαι δὲ καὶ τοὺς ἄλλους ἅπαντας, εἰ καὶ μὴ τὴν περὶ τὰ θεῖα γνῶσιν ἔχουσιν ἀχριθῆ, τὸ τῆς ἀθυμίας ὁμοίως δέχεσθαι πάθος, τὰς ὑμετέρας λογιζομένους εὐεργεσίας. Ἐγὼ δὲ διαφερόντως ὀλοφύρομαι, καὶ τῆς τιμῆς, καὶ τῆς εἰλικρινοῦς διαθέσεως μεμνημένος " καὶ τὸν τῶν ὅλων ἱκετεύω Δεσπότην, τῇ ἀμάγῳ δεξιᾷ τειχίζειν ὑμᾶς ἀεὶ, καὶ τῶν παντοδαπῶν ἀγαθῶν χορηγεῖν ὑμῖν τὴν φοράν. Τὴν δὲ ὑμετέραν μεγαλοφυῖαν παρακαλοῦμεν, καὶ ἀποῦσαν ὡς παροῦσαν τῶν συνήθων φροντίσαι, καὶ τοῦ δεῖνος τοῦ ἀναξίον ἡμῶν ἐπισκόπου καταλῦσαι τὴν λύτταν, οὗ τὴν τοῦ βίου προαίβεσιν ἀχριδέστερον τὸ ὑμέτερον ἐπίσταται μέγεθος, Ἐπιχειρεῖ γὰρ, ὡς ἔγνων, παντελῶς ἡμῶν ἀπολέσαι τὴν χώραν, δηλάτωρος ἔργον ἀναδεξάμενος, καὶ τὴν γεγενημένην ἐποψίαν συκοφαντῶν. Καὶ ταῦτα γοπάντων, ὡς ἔπος εἰπεῖν, ἐπισταμένων τὴν βαρυτάτὴν τῆς ἡμετέρας χώρας ἀπογραφὴν, καὶ ὡς πολλὰ τῶν κτημάτων ἔρημα δίὰχ ταύτην τῶν γεωργούντων ἐγένετο. ᾿Αλλ᾽ οὗτος, καὶ τῆς ἀχοινωνησίας φρονήσας, καὶ τὴν ἁγίαν σύνοδον ἀποδρὰς, κατὰ τῶν ἀθλίων πενήτων ἑπαφῆκε τὴν γλῶτταν. Φροντίσαι τοίνυν ἡ ὑμετέρα μεγαλοπρέπεια παραχληθήτω, ἵνα μὴ περιγένηται τῆς ἀληθείας τὸ ψεῦδος, Τὴν αὐτὴν δὲ καὶ περὶ τῶν Κιλίκων προσφέρω παράκλησιν. Θρηνοῦντες γὰρ διατελοῦμεν ἕως ἂν ἡ παρανομία καταλυθῇ. Ταύτης δὲ τῆς σπουδῆς τὰς ἁμοιδὰς ἀντιδώσει τῶν ὅλων ὁ Κύριος, ὁ καὶ ὕδατος μικροῦ δώσειν μισθὸν ὑποσχόμενος.
΄ Hoti kathaper paides epi patera philostorgon, dietethēsan peri tēn hymeteran megaloprepeian hapantes hoi tēn heǭan oikountes, oiden hymōn to megethos achrithōs. ᾿Anth᾽ hotou toinyn memisēkate tous philountas, kai tēs hymeteras autous hesterēsate ᾿ theias, kai thrēnein hapantas kai odyresthai pepoiēkate, tēn oikeian therapeian tēs tōn allōn protimēsantes ōpheleios : Tǭ onti gar ouk hēgoumai tina tōn phodoumenōn ton Kyrion mē lian aschallein epi tę̄ sterēsei tēs hymetera, stratēgias. Hoimai de kai tous allous hapantas, ei kai mē tēn peri ta theia gnōsin echousin achrithē, to tēs athymias homoiōs dechesthai pathos, tas hymeteras logizomenous euergesias. Egō de diapherontōs olophyromai, kai tēs timēs, kai tēs eilikrinous diatheseōs memnēmenos " kai ton tōn holōn hiketeuō Despotēn, tę̄ amagǭ dexią teichizein hymas aei, kai tōn pantodapōn agathōn chorēgein hymin tēn phoran. Tēn de hymeteran megalophuian parakaloumen, kai apousan hōs parousan tōn synēthōn phrontisai, kai tou deinos tou anaxion hēmōn episkopou katalysai tēn lyttan, hou tēn tou biou proaibesin achridesteron to hymeteron epistatai megethos, Epicheirei gar, hōs egnōn, pantelōs hēmōn apolesai tēn chōran, dēlatōros ergon anadexamenos, kai tēn gegenēmenēn epopsian sykophantōn. Kai tauta gopantōn, hōs epos eipein, epistamenōn tēn barytatēn tēs hēmeteras chōras apographēn, kai hōs polla tōn ktēmatōn erēma diach tautēn tōn geōrgountōn egeneto. ᾿All᾽ houtos, kai tēs achoinōnēsias phronēsas, kai tēn hagian synodon apodras, kata tōn athliōn penētōn hepaphēke tēn glōttan. Phrontisai toinyn hē hymetera megaloprepeia parachlēthētō, hina mē perigenētai tēs alētheias to pseudos, Tēn autēn de kai peri tōn Kilikōn prospherō paraklēsin. Thrēnountes gar diateloumen heōs an hē paranomia katalythę̄. Tautēs de tēs spoudēs tas hamoidas antidōsei tōn holōn ho Kyrios, ho kai hydatos mikrou dōsein misthon hyposchomenos.
Your Greatness knows exactly that all who live in the East are disposed toward your Magnificence as children toward a loving father. Why, then, have you hated those who love you, deprived them of your [presence], and made all of them lament and mourn, preferring your own comfort to the benefit of others? Truly I do not think that anyone who fears the Lord is not deeply distressed at the loss of your command. And I think that all the others too, even if they lack exact knowledge of divine things, feel the same despondency when they reckon up your benefactions. I lament especially, remembering both the honor you showed me and your sincere affection; and I beseech the Master of all always to wall you about with his invincible right hand, and to supply you with an abundance of good things of every kind. We urge your Magnanimity, though absent, to care as if present for your accustomed concerns, and to put an end to the madness of So-and-so, our unworthy bishop, whose way of life your Greatness knows more exactly than anyone. For, as I have learned, he is attempting to ruin our country completely, having taken up the work of an informer and slandering the inspection that was carried out — and this when nearly everyone, so to speak, knows how very heavy the assessment of our country is, and that many estates have been deserted by their farmers because of it. But this man, despising his excommunication and running away from the holy synod, has let loose his tongue against the wretched poor. Let your Magnificence, then, be pleased to see to it that falsehood does not prevail over truth. I make the same request about the Cilicians; for we keep lamenting until the lawlessness is ended. The Lord of all will repay you for this zeal, he who promised a reward even for a little water.
Chapter 46
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Τῶν τὸ δίκαιον περὶ πολλοῦ ποιουμένων οὐδὲν … ἐπισχεῖν τὸν ἐπαινούμενον τοῦτον σκοπόν. Βεδαιοῖ δὲ τὸν λόγον ἢ σὴ μεγαλοπρέπεια, ἀχθεσθεῖσα μὲν ἐπὶ τὰ πρώην ἀναγγελθέντα, οὐκ ἀνασχομένη δὲ παριδεῖν τὸ δίκαιον πολεμούμενον, ἀλλ᾽ εἰς καιρὸν τὴν ἀθυμίαν ἀποῤῥίψασα, καὶ τὸν τῆς ἀληθείας ἐχθρὸν ἐνδίκως ἐπιστομίσασα. Ταῦτα μεμαθηκότες, θερμότερον περὶ τὴν σὴν διετέθημεν μεγαλόνοιαν, δεινότητι ῥητορικῇ φιλοσοφίαν ἀληθῇ κεκραμένην εὑρόντες, καὶ παρακαλοῦμεν σπουδαιότερον, καὶ τοῦ βελτίστου καταλῦσαι τὸ ψεῦδος, καὶ τὴν τῶν ἀθλίων
Tōn to dikaion peri pollou poioumenōn ouden … epischein ton epainoumenon touton skopon. Bedaioi de ton logon ē sē megaloprepeia, achthestheisa men epi ta prōēn anangelthenta, ouk anaschomenē de paridein to dikaion polemoumenon, all᾽ eis kairon tēn athymian aporrhipsasa, kai ton tēs alētheias echthron endikōs epistomisasa. Tauta memathēkotes, thermoteron peri tēn sēn dietethēmen megalonoian, deinotēti rhētorikę̄ philosophian alēthę̄ kekramenēn heurontes, kai parakaloumen spoudaioteron, kai tou beltistou katalysai to pseudos, kai tēn tōn athliōn
For those who value justice highly, nothing … can check this praiseworthy aim. Your Magnificence confirms the saying: you were vexed at what was reported recently, yet you would not bear to overlook justice under attack, but at the right moment threw off your despondency and justly muzzled the enemy of the truth. Having learned this, we have become more warmly disposed toward your Magnanimity, having found true wisdom blended with rhetorical skill; and we urge you more earnestly both to destroy the lie of that excellent man and … the … of the wretched …
Chapter 47
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Πέρυσι μὲν ἡ ἁγιότης ὑμῶν τοῦ χαλεποῦ χλύδωνος ἠλευθέρωσε τὸν περίδλεπτον Φίλιππον τὸν τῆς ἡμετέρας πρωτεύοντα πόλεως, καὶ γαλήνης διὰ τὴν τῆς σῆς ὁσιότητος ἀπολαύσας κηδεμονίαν, τῶν ὑμετέρων εὐφημιῶν τὰς ἡμετέρας ἐνέπλησεν ἀκοάς. ᾿Αλλ᾽ ἐχεΐνην ἅπασαν τὴν σπουδὴν ὁ εὐλαδέστατος ὁ δεῖνα ἄχρηστον ἀποφῆναι πειρᾶται, τὴν πρὸ δύο καὶ δέκα ἐτῶν πολλάκις γεγενημένην ἐποψίαν τῆς χώρας συκοφαντῶν, καὶ κατηγορίαν ἀναδεξάμενος οὐδὲ τοῖς ἐπιειχέσι τῶν ἀνδραπόδων ἁρμόττουσαν. ᾿Αλλά σον δέομαι τῆς ἱερᾶς κεφαλῆς, παῦσαι μὲν τὴν ἐχείνου ψευδολογίαν, πεῖσαι δὲ τοὺς ὑπερλάμπρους ὑπάρχους κρατῦναι τὴν ψῆφον, ἣν ἐνδίκως δέκα καὶ δύο καὶ φιλανθρώπως ἐξήνεγκαν. Τῷ ὄντι γὰρ βαρυτάτην μὲν ἀπογραφὴν ὑπὲρ πάσας τῆς ἐπαῤχίας τὰς πόλεις ἡ ἡμετέρα πόλις ἐδέξατο" πάσης δὲ πόλεως χουφισθείσης, μεμένηχεν αὕτη μέχρι καὶ τήμερον ὑπὲρ ἕξ μυριάδων καὶ δισχιλίων εἰσφέρουσα Ὦψὲ δέ ποτε μόλις πεισθέντες οἱ τὸν ὑψηλὸν ἐκεῖνον θρόνον λαχόντες, ἐπόπτας τῆς χώρας ἀπέστειλαν" καὶ τὴν παρ᾽ ἐκείνων ἐχπεμφθεῖσαν γνῶσιν ἐδέξατο μὲν πρῶτος ὁ τῆς μεγαλοπρεποῦς μνήμης Ἰσίδωρος, ἐδεθαίωσε δὲ ὁ ἐνδοξότατος καὶ φιλόχριστος χύ… δὲ πᾶσαν τὴν ὑπόθεσιν ἐξετάσας ὁ νῦν ταύτας κατέχων τὰς ἡνίας, καὶ δικαιοσύνῃ τὸν θρόνον κοσμῶν, βασιλικαῖς ταύτην ἐχύρωσε ψήφοις. ᾽Ο δὲ φιλαλήθης ἀνὴρ, διὰ τὴν πρὸς ἕνα δυσμένειαν, τὸν περίδλεπτον λέγω Φίλιππον, τὸν … κατὰ τῶν πενήτων ἀνεδέξατο πόλεμον. Οὗ δὴ χάριν τὴν σὴν ἁγιωσύνην ἀντιδολῶ, ἀντιτάξαι τῇ ἀδίκῳ Ὑλώττῃ τὴν δικαίαν σου γλῶτταν, καὶ τῆς ἀληθείας πολεμουμένης ὑπερασπίσαι, καὶ ταύτης μὲν δεῖξαι τὸ ἄμαχον, τοῦ δὲ ψεύδους ἐλέγξαι τὸ μάταιον.
Perysi men hē hagiotēs hymōn tou chalepou chlydōnos ēleutherōse ton peridlepton Philippon ton tēs hēmeteras prōteuonta poleōs, kai galēnēs dia tēn tēs sēs hosiotētos apolausas kēdemonian, tōn hymeterōn euphēmiōn tas hēmeteras eneplēsen akoas. ᾿All᾽ echeïnēn hapasan tēn spoudēn ho euladestatos ho deina achrēston apophēnai peiratai, tēn pro dyo kai deka etōn pollakis gegenēmenēn epopsian tēs chōras sykophantōn, kai katēgorian anadexamenos oude tois epieichesi tōn andrapodōn harmottousan. ᾿Alla son deomai tēs hieras kephalēs, pausai men tēn echeinou pseudologian, peisai de tous hyperlamprous hyparchous kratynai tēn psēphon, hēn endikōs deka kai dyo kai philanthrōpōs exēnenkan. Tǭ onti gar barytatēn men apographēn hyper pasas tēs eparchias tas poleis hē hēmetera polis edexato" pasēs de poleōs chouphistheisēs, memenēchen hautē mechri kai tēmeron hyper hex myriadōn kai dischiliōn eispherousa Ōpse de pote molis peisthentes hoi ton hypsēlon ekeinon thronon lachontes, epoptas tēs chōras apesteilan" kai tēn par᾽ ekeinōn echpemphtheisan gnōsin edexato men prōtos ho tēs megaloprepous mnēmēs Isidōros, edethaiōse de ho endoxotatos kai philochristos chy… de pasan tēn hypothesin exetasas ho nyn tautas katechōn tas hēnias, kai dikaiosynę̄ ton thronon kosmōn, basilikais tautēn echyrōse psēphois. ᾽O de philalēthēs anēr, dia tēn pros hena dysmeneian, ton peridlepton legō Philippon, ton … kata tōn penētōn anedexato polemon. Hou dē charin tēn sēn hagiōsynēn antidolō, antitaxai tę̄ adikǭ Hylōttę̄ tēn dikaian sou glōttan, kai tēs alētheias polemoumenēs hyperaspisai, kai tautēs men deixai to amachon, tou de pseudous elenxai to mataion.
Last year your Holiness freed the distinguished Philip, the chief man of our city, from a harsh surge, and he, having enjoyed calm through the care of your Holiness, filled our ears with praises of you. But the most reverent So-and-so is trying to make all that effort useless, slandering the inspection of the country carried out several times twelve years ago, and taking up an accusation that would not befit even decent slaves. I beg your sacred head to stop his lying, and to persuade the most illustrious prefects to strengthen the verdict which they pronounced justly and kindly twelve years ago. For truly our city received the heaviest assessment of all the cities of the province; and though every other city has been relieved, it has remained to this day paying for more than sixty-two thousand [units]. At last, persuaded with difficulty, those who held that lofty throne sent inspectors of the country; and the report they sent was received first by Isidorus of magnificent memory, and confirmed by the most glorious and Christ-loving lord …; and the present holder of these reins, who adorns his throne with justice, examined the whole case and ratified it by imperial decrees. But this lover of truth, because of his enmity toward one man, I mean the distinguished Philip, … has taken up war against the poor. For this reason I entreat your Holiness to set your just tongue against the unjust tongue, to defend the truth under attack, and to show that it is invincible and that falsehood is vain.
Chapter 48
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Δέδεγμαι τὴν κατηγορίαν ἀσμένως, καίτοι διαλῦὅλι ῥᾳδίως δυνάμενος τὴν γραφήν. Ἔγραψα γὰρ οὐ τρὶς μόνον, ἀλλὰ καὶ τετράχις. Δυοῖν δὲ θάτερον ὑποττεύω " ἣ τοὺς τὰ γράμματα κομίζειν ὑπισχνουμένους περὶ τὴν ἀπόδοσιν ἀδικεῖν, ἣ τὴν σὴν θεοσέδειαν καθ᾽ ἡμῶν ὑφαίνειν γραφήν. Ἐμὲ, ὡς ἔφην, οὐκ ἀλγύνει τὸ κατηγόρημα ᾿ φίλτρου γὰρ ἐμπύρευμά μοι παραδηλοῖ. "Ἔχον τοίνυν τῆς τέχνης, καὶ μὴ παύσῃ γοὶ γραφόμενος, καὶ τὴν ἐντεῦθεν ἡμῖν ἡδονήν. Τὰ κάτοπτρα τῶν εἰσορώντων τὰς ὄψεις ἐκμάττεσθαι πέφυκεν. Οἱ τοένυν εἰς ταῦτα βλέποντες τὰς οἰκείας ὁρῶσι μορφάς. Ταυτὸ δὲ τοῦτο καὶ αἱ κόραι ποιοῦσι τῶν ὀφθαλμῶν " τοὺς γὰρ ἀλλοτρίους χαραπτῆρας ἐν ἑαυταῖς ἐκτυποῦσι. Τοιοῦτό τι καὶ ἡ σὴ πέπονθεν ὁσιότης. Οὐ γὰρ τὸ ἡμέτερον ἑώρακεν εἰδεχθὰς, ἀλλὰ τὴν οἰκείαν ὥραν εἶδεν καὶ τεθαύμαχεν. Ἐμοὶ γὰρ οὐδὲν ἐχείνων ὧν εἴρηκας πρόσεστιν. Εὔχομαι δὲ ὅμως τοὺς λόγους ἐκείνους βεδαιωθῆναι τοῖς ἔργοις" ἀντιδολῶ δὲ καὶ τὴν σὴν φιλοθεῖαν σαι ταῖς προσευχαῖς, ἵνα μὴ χωλεύωσιν αἱ εὐφημίαι
Dedegmai tēn katēgorian asmenōs, kaitoi dialyoli rhądiōs dynamenos tēn graphēn. Egrapsa gar ou tris monon, alla kai tetrachis. Dyoin de thateron hypotteuō " hē tous ta grammata komizein hypischnoumenous peri tēn apodosin adikein, hē tēn sēn theosedeian kath᾽ hēmōn hyphainein graphēn. Eme, hōs ephēn, ouk algynei to katēgorēma ᾿ philtrou gar empyreuma moi paradēloi. "Echon toinyn tēs technēs, kai mē pausę̄ goi graphomenos, kai tēn enteuthen hēmin hēdonēn. Ta katoptra tōn eisorōntōn tas opseis ekmattesthai pephyken. Hoi toenyn eis tauta blepontes tas oikeias horōsi morphas. Tauto de touto kai hai korai poiousi tōn ophthalmōn " tous gar allotrious charaptēras en heautais ektypousi. Toiouto ti kai hē sē peponthen hosiotēs. Ou gar to hēmeteron heōraken eidechthas, alla tēn oikeian hōran eiden kai tethaumachen. Emoi gar ouden echeinōn hōn eirēkas prosestin. Euchomai de homōs tous logous ekeinous bedaiōthēnai tois ergois" antidolō de kai tēn sēn philotheian sai tais proseuchais, hina mē chōleuōsin hai euphēmiai
I have accepted the accusation gladly, although I could easily refute the charge. I wrote not three times only, but four. I suspect one of two things: either those who promise to carry the letters are failing us in delivering them, or your Piety is weaving an indictment against us. As I said, the accusation does not pain me; it shows me a spark of affection. Keep to this art, then, and do not stop indicting me, and [give] us the pleasure that comes from it.
[Letter 49] [To Damianus.] Mirrors naturally take the impression of the faces of those who look into them, and those who look into them see their own forms. The pupils of the eyes do the same: they print the features of others in themselves. Your Holiness has experienced something like this. You did not see our ugliness, but saw your own beauty and admired it; for none of the things you said belongs to me. Still, I pray that those words may be confirmed by deeds; and I entreat your Godliness [to help] with your prayers, so that the praises may not limp.
Chapter 50
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Ζωγραφοῦσι πολλάκις τοὺς τῶν ψυχῶν χαρακτῆρας οἱ λόγοι, καὶ τὰς ἀοράτους ἐχείνων ἰδέας ἀποχαλχῇς πτουσιν" ὥσπερ ἀμέλει καὶ νῦν τῆς σῆς εὐσεθείας τὰ γράμματα τῆς ἱερᾶς σου Ψυχῆς παρέδωκε τὴν ᾿εὐσέδειαν. Τὸ γὰρ προσμένειν ἐχαῖνο τὸ κριτήριον, καὶ δειμαίνειν, καὶ συνηγόρους περισκοπεῖν, καὶ προῦφαίνειν ἀπολογίαν, κηρύττει σαφῶς τῆς ψυχῆς τὴν περὶ τὰ θεῖα σπουδήν. Ἡμεῖς ὃ νωθεῖς τινες ᾿ καὶ ὑπνηλοὶ, καὶ ῥᾳστώνῃ συντεθραμμένοι, καὶ πολλῇ: προσευχῶν ἐπικουρίας δεόμενοι. "Ὅρεξον τοίνυν ταύτας, θεοφιλέστατε, ἵνα διαναστάντες νῦν γοῦν, ἐπιμέλειάν τινα τῆς ψυχῆς ποιησώμεθα. … ᾿Αξιάγαστα μὲν αὑτὰ καθ᾽ αὑτὰ τῆς ἀρετῆς τὰ ἐπιτυχέντα, διηγεῖσθαι λαμπρῶς αὐτὰ δυναμένης. Τούτων οὐδετέρου διήμαρτεν ὁ θεοφιλέστατος ἐπίσκοπὸς ὁ κύριος θωμᾶς " ἀλλὰ τοὺς μὲν ὑπὲρ τῆς εὐσεδείας αὐτὸς εἰσενήνοχε πόνους " ἔσχε δὲ καὶ γλῶτταν ἐπαινοῦσαν ἀξίως τοὺς πόνους, τῆς σῆ΄ς φιλοθεῖας. Ἡμεῖς δὲ αὐτὸν ἥδιον ἐθεασάμεθα μετὰ τοιαύτῆς ἀφικόμενον μαρτυρίας " καὶ πρὸς ὀλίγον αὐτοῦ μετασχόντες τῆς συνουσίας, εἰς τὴν ἐγχειρισθεῖσαν
Zōgraphousi pollakis tous tōn psychōn charaktēras hoi logoi, kai tas aoratous echeinōn ideas apochalchę̄s ptousin" hōsper amelei kai nyn tēs sēs eusetheias ta grammata tēs hieras sou Psychēs paredōke tēn ᾿eusedeian. To gar prosmenein echaino to kritērion, kai deimainein, kai synēgorous periskopein, kai prouphainein apologian, kēryttei saphōs tēs psychēs tēn peri ta theia spoudēn. Hēmeis ho nōtheis tines ᾿ kai hypnēloi, kai rhąstōnę̄ syntethrammenoi, kai pollę̄: proseuchōn epikourias deomenoi. "Horexon toinyn tautas, theophilestate, hina dianastantes nyn goun, epimeleian tina tēs psychēs poiēsōmetha. … ᾿Axiagasta men hauta kath᾽ hauta tēs aretēs ta epitychenta, diēgeisthai lamprōs auta dynamenēs. Toutōn oudeterou diēmarten ho theophilestatos episkopos ho kyrios thōmas " alla tous men hyper tēs eusedeias autos eisenēnoche ponous " esche de kai glōttan epainousan axiōs tous ponous, tēs sē΄s philotheias. Hēmeis de auton hēdion etheasametha meta toiautēs aphikomenon martyrias " kai pros oligon autou metaschontes tēs synousias, eis tēn encheiristheisan
Words often paint the characters of souls and stamp out their invisible forms, just as now the letter of your Piety has conveyed to us the piety of your sacred soul. To await that tribunal and fear it, to look around for advocates and to prepare a defence beforehand, clearly proclaims a soul's zeal for divine things. But we are sluggish and drowsy, brought up in ease, and in need of much help from prayers. Hold them out to us, then, most God-beloved, so that we may rise up now at least and take some care of our soul. …
[Letter 51] [To Agapius.] The achievements of virtue are admirable in themselves, … able to tell of them brilliantly. The most God-beloved bishop, the lord Thomas, has failed in neither: he himself has undertaken the labors for true religion, and he has also had a tongue to praise those labors worthily, that of your Godliness. We were the more glad to see him arrive with such testimony; and after sharing his company for a short while, … to the [city] entrusted …
Chapter 52
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Τῆς κοινῆς, οἶμαι, προμηθούμενος σωτηρίας ὁ τῶν ὅλων Θεὸς συμφορὰς ἐπιφέρει τισί τινας, ἵνα τοῖς μὲν ἡμαρτηκόσιν ἀλεξίκαχον ἣ παιδεία γένηται φάρμάκον, τοῖς δὲ τῆς ἀρετῆς ἀθληταῖς καρτερίας ὑπόθεσις, τοῖς δέ γε καύτας θεωμένοις ἀρχέτυπον ὄνησιφόρον. Πεφύκαμεν γάρ πως ἀναπίμπλασθαι δέους, ἄλλους τιμωρουμένους ὁρῶντες. Ταῦτα λογιζόμενος, τὰ τῆς Λιδύης κακὰ κέρδος ὑπολαμδάνω κοινόν. Πρῶτον μὲν γὰρ τὴν προτέραν ἐχείνων ἐνθυμούμενος εὐπραξίαν, καὶ βλέπων τὴν ἀθρόαν μεταδολὴν, ὁρῶ τῶν ἀνθρωπίνων πραγμάτων τὰς ἀγχιστρόφους τροπὰς, καὶ διδάσχομαι μὴτε ταὶς εὐημερίαις ὡς διαρχέσι θαῤῥεῖν, μήτε τὰς δυσχληρίας ὡς χαλεπὰς δυσχεραίνειν. Εἶτα τῶν πεπλημμελημένων ἀνανεδῦμαι τὴν μνήμην, καὶ δέδοικα μὴ τοῖς ἴσοις περιπέσω παθήμασι. Ταῦτα δὲ γράψαι νῦν ἠναγκάσθην, τὸν θεοφιλέστατον ἐπίσκοπον Κυπριανὸν γνώριμον ποιῶν τῇ σῇ ὁσιότητι " ὃς ὁρμᾶται μὲν ἐκ τῆς πολυθρυλλήτου Λιδύης, ἠνάγκασται δὲ τὴν ξένην περινοστεῖν, διὰ τὴν τῶν Βαρδάρων ὠμότητα. Γράμματα δὲ ἡμῖν … σεδίου, ὃς τὸ Γαλατῶν ἔθνος ἰθύνει σοφῶς. Τοῦτον μετὰ τῆς συνήθους φιλοφροσύνης ὑποδεξαμάνη σοὺ ἣ φιλοθεῖα, κροπεμψάτω μετὰ γραμμάτων πρὸς οὃς ἂν ἐθέλῃ κυρίους καὶ θεοφιλεστάτους ἐπισκόπους ἵν᾽ αὐτὸς μὲν τῆς ἀγαθῆς ἀπολαύσῃ παραψνυχῆς, ἀντιδῷ δὲ αὐτοῖς τὰ ἐπουράνια καὶ πόνιμα κέρδη.
Tēs koinēs, oimai, promēthoumenos sōtērias ho tōn holōn Theos symphoras epipherei tisi tinas, hina tois men hēmartēkosin alexikachon hē paideia genētai pharmakon, tois de tēs aretēs athlētais karterias hypothesis, tois de ge kautas theōmenois archetypon onēsiphoron. Pephykamen gar pōs anapimplasthai deous, allous timōroumenous horōntes. Tauta logizomenos, ta tēs Lidyēs kaka kerdos hypolamdanō koinon. Prōton men gar tēn proteran echeinōn enthymoumenos eupraxian, kai blepōn tēn athroan metadolēn, horō tōn anthrōpinōn pragmatōn tas anchistrophous tropas, kai didaschomai mēte tais euēmeriais hōs diarchesi tharrhein, mēte tas dyschlērias hōs chalepas dyscherainein. Eita tōn peplēmmelēmenōn ananedymai tēn mnēmēn, kai dedoika mē tois isois peripesō pathēmasi. Tauta de grapsai nyn ēnankasthēn, ton theophilestaton episkopon Kyprianon gnōrimon poiōn tę̄ sę̄ hosiotēti " hos hormatai men ek tēs polythryllētou Lidyēs, ēnankastai de tēn xenēn perinostein, dia tēn tōn Bardarōn ōmotēta. Grammata de hēmin … sediou, hos to Galatōn ethnos ithynei sophōs. Touton meta tēs synēthous philophrosynēs hypodexamanē sou hē philotheia, kropempsatō meta grammatōn pros hoos an ethelę̄ kyrious kai theophilestatous episkopous hin᾽ autos men tēs agathēs apolausę̄ parapsnychēs, antidǭ de autois ta epourania kai ponima kerdē.
The God of all, I think, taking thought for the common salvation, brings calamities on some people, so that for those who have sinned the chastisement may become a medicine against evil, for the athletes of virtue an occasion for endurance, and for those who look on a beneficial example. For somehow we are naturally filled with fear when we see others punished. With this in mind, I regard the evils of Libya as a common gain. First, when I consider their former prosperity and see the sudden change, I see how quickly human affairs turn, and I am taught neither to trust good fortune as lasting nor to resent misfortunes as harsh. Then I renew the memory of my sins, and I fear that I may fall into the same sufferings. I was compelled to write this now in making known to your Holiness the most God-beloved bishop Cyprian. He comes from the famous Libya, but he has been forced to wander in a foreign land because of the cruelty of the barbarians. … letters to us … [Eu]sebius, who wisely governs the nation of the Galatians. Let your Godliness receive him with its usual kindness and send him on with letters to whatever lords and most God-beloved bishops it wishes, so that he may enjoy good comfort, and repay them with heavenly and lasting gains.
Chapter 53
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Καὶ τὸ φιλόδωρον καὶ τὸ μεγαλόδωρον τῆς σῆς, θεοφιλέστατε, δεξιᾶς ἐπιστάμενος, προξενῶ σου τῇ ὁσιότητι ποθούμενον κέρδος. Ὥσπερ γὰρ τοὺς περὶ τὰ παρόντα χεχηνότας, οἱ τῆς διὰ χρημάτων θεραπείας δεόμενοι ἀνιῶσιν ὁρώμενοι ᾿ οὕτω εὐφραίνονσι τοὺς φιλοτίμους οἱ τοιοῦτοι φαινόμενοι, ἐπειδὴ τῶν ἐπουρανίων πραγμάτων ἐφίενται. Εἷς τοίνυν τῶν ἐκεῖνα προξενούντων ἐστὶν ὁ θεοφιλέστατος ἐπέσχο: πος Κυπριανός ᾿ ὃς πάλαι μὲν τῶν ἄλλους θεραπενόντων ἐτύγχανεν ὧν, νῦν δὲ τὰς τῆς Διδύης συμφορὰς, εἰς τὰς ἄλλων ἀπούλέπει χεῖρας, καὶ τῶν φιλοθέων ψυχῶν τὴν φιλοτιμίαν προσμένει. ᾿Απολαυσάτω τοίνυν καὶ αὐτὸς τῆς σῆς φιλαδελφίας, καὶ μετὰ γραμμάτων πρὸς ἑτέρους προπεμφθήτω.
Kai to philodōron kai to megalodōron tēs sēs, theophilestate, dexias epistamenos, proxenō sou tę̄ hosiotēti pothoumenon kerdos. Hōsper gar tous peri ta paronta chechēnotas, hoi tēs dia chrēmatōn therapeias deomenoi aniōsin horōmenoi ᾿ houtō euphrainonsi tous philotimous hoi toioutoi phainomenoi, epeidē tōn epouraniōn pragmatōn ephientai. Heis toinyn tōn ekeina proxenountōn estin ho theophilestatos epescho: pos Kyprianos ᾿ hos palai men tōn allous therapenontōn etynchanen hōn, nyn de tas tēs Didyēs symphoras, eis tas allōn apoulepei cheiras, kai tōn philotheōn psychōn tēn philotimian prosmenei. ᾿Apolausatō toinyn kai autos tēs sēs philadelphias, kai meta grammatōn pros heterous propemphthētō.
Knowing the generosity and munificence of your right hand, most God-beloved, I am procuring for your Holiness a gain you long for. Just as those who gape after the things of this life are pained at the sight of people who need help with money, so such people, when they appear, gladden the generous, since these aim at heavenly things. One of those who procure such gains is the most God-beloved bishop Cyprian. Formerly he was one of those who cared for others; now, [because of] the calamities of Libya, he looks to the hands of others and waits for the generosity of God-loving souls. Let him too, then, enjoy your brotherly love, and be sent on to others with letters.
Chapter 54
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Αἱ θεῖαι καὶ σωτήριοι πανηγύρεις καὶ τοὺς ἀθυμοτέρους ποιοῦσι" καὶ τοῦτο τῇ πείρᾳ μεμάθηκα. Τοῖς γὰρ τῆς ἀθυμίας βαπτιζόμενος κύμασι, κρείττων τοῦ ῥοθίου γεγένημαι τοὺς τῶν ἑορτῶν ὄρμους ἰδών. Εὐξάσθω τοίνυν ἡ θεοσέδειά σου, τέλεόν με τῆς πικρᾶ;ς ταύτης ζάλης ἀπαλλαγῆναι, καὶ παρὰ τοῦ φιλανθρώπου Δεσπότου λήθην τινὰ -ἧς ἀχθηδόνος
Hai theiai kai sōtērioi panēgyreis kai tous athymoterous poiousi" kai touto tę̄ peirą memathēka. Tois gar tēs athymias baptizomenos kymasi, kreittōn tou rhothiou gegenēmai tous tōn heortōn ormous idōn. Euxasthō toinyn hē theosedeia sou, teleon me tēs pikra?s tautēs zalēs apallagēnai, kai para tou philanthrōpou Despotou lēthēn tina -hēs achthēdonos
The divine and saving festivals make even the more despondent [cheerful]; I have learned this by experience. Drowned as I was in the waves of despondency, I rose above the surge when I saw the harbors of the feasts. Let your Piety pray, then, that I may be completely freed from this bitter storm, and [obtain] from the Master who loves humankind some forgetfulness of the grief …
Chapter 55
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Χαλεπῶς μὲν ἡμᾶς ἡ ἀθυμία διέθηχεν. Φύσιν γὰρ ἀνθρωπείαν, ἀλλ᾽ οὐκ ἀδαμαντίαν ἐλάχομεν. Τῆς δὲ Δεσποτικῆς Ἐπιφανείας ἣ μνήμη φάρμακον ἀλεξίχαχόν μοι γεγένηται. Αὐτίκα τοίνυν καὶ γράφω κατὰ τὸν νόμον τῆς ἑορτῆς, καὶ προσφθέγγομαι τὴν ὑμετέραν μεγαλοπρέπειαν, ἣν εὐδοκιμεῖν καὶ διαπρέπειν προσεύχομαι.
Chalepōs men hēmas hē athymia diethēchen. Physin gar anthrōpeian, all᾽ ouk adamantian elachomen. Tēs de Despotikēs Epiphaneias hē mnēmē pharmakon alexichachon moi gegenētai. Autika toinyn kai graphō kata ton nomon tēs heortēs, kai prosphthengomai tēn hymeteran megaloprepeian, hēn eudokimein kai diaprepein proseuchomai.
Despondency has dealt hard with me; for we were given a human nature, not one of adamant. But the memory of the Master's Epiphany has become a medicine against evil for me. At once, then, I write according to the law of the feast and address your Magnificence, which I pray may flourish and excel.
Chapter 56
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᾿Ακμάζει μὲν ἔτι μοι τὰ τῆς λύπης, καὶ χαλεπῶς αὕτη προσδάλλει τῷ λογισμῷ τὸν δὲ τῆς ἑορτῆς πληρῶσαι νόμον ὑπέλαδον δίκαιον. Αὐτίκα γοῦν καὶ τοῖς γράμμασι κέχρημαι, καὶ τὴν εὐλάδειάν σου προσφθέγγομαι, καὶ τῆς ἀγάπης ἐχτίνω τὸ χρέος.
᾿Akmazei men eti moi ta tēs lypēs, kai chalepōs hautē prosdallei tǭ logismǭ ton de tēs heortēs plērōsai nomon hypeladon dikaion. Autika goun kai tois grammasi kechrēmai, kai tēn euladeian sou prosphthengomai, kai tēs agapēs echtinō to chreos.
My grief is still at its height and assails my reason harshly; but I thought it right to fulfil the law of the feast. At once, then, I have taken to writing, and I address your Reverence and pay the debt of love.
Chapter 57
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Δέδωκεν ἡ μῖν τῶν ὅλων ὁ Πρύτανις καὶ τοῦτο, τῆς ὑμετέρας μεγαλοφυΐας ἀκοῦσαι τὸ γέρας, καὶ συνἡσθῆναι μὲν ὑμῖν οὕτω τετιμημένοις, συνησθῇναι δὲ τοῖς ἀρχομένοις ὑπὸ τοιαύτης ἰθυνομένοις πραότητος. Ἐγὼ δὲ ἄδικον ζήθην σιγῇ κρύψαι τὴν εὐθυμίαν, καὶ μὴ δηλῶσαι ταύτην τοῖς γράμμασιν. “Ὅτι γὰρ ἐρασταὶ, παρ᾽ ὑμῶν τοῦ φίλτρου τὰς ἀμοιδὰς εἰληφότες, πέπεισται πάντως ἡ ὑμετέρα μεγαλοπρέπεια. Ὡς ἐρασταὶ δὲ τοιοῦτοι, τὸν τῶν ἀγαθῶν ἱκετεύομεν χορηγὸν, ταῖς παντοδαπαῖς αὐτοῦ δωρεαῖς περιχλύζειν ὑμᾶς ἀεί“
Dedōken hē min tōn holōn ho Prytanis kai touto, tēs hymeteras megalophyïas akousai to geras, kai synēsthēnai men hymin houtō tetimēmenois, synēsthę̄nai de tois archomenois hypo toiautēs ithynomenois praotētos. Egō de adikon zēthēn sigę̄ krypsai tēn euthymian, kai mē dēlōsai tautēn tois grammasin. “Hoti gar erastai, par᾽ hymōn tou philtrou tas amoidas eilēphotes, pepeistai pantōs hē hymetera megaloprepeia. Hōs erastai de toioutoi, ton tōn agathōn hiketeuomen chorēgon, tais pantodapais autou dōreais perichlyzein hymas aei“
The Ruler of all has granted us this too: to hear of the honor conferred on your Magnanimity, to rejoice with you on being so honored, and to rejoice with your subjects, who are governed by such gentleness. I thought it wrong to hide my gladness in silence and not to make it known by letter. That we are your lovers, having received from you the returns of affection, your Magnificence is surely convinced. As such lovers we beseech the giver of good things always to flood you with his gifts of every kind.
Chapter 58
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Διχῆ μοι μερίζει τὴν γνώμην ἡ περὶ τοῦ γράψαι τῷ δμετέρῳ μεγέθει βουλή. Τῶν μὲν γὰρ ὑμετέρων φρενῶν εἰδὼς ἐξηρτημένα τὰ πράγματα, καὶ τὰς κοινὰς ὑμῖν ἐπικειμένας φροντίδας ὁρῶν, ἄμεινον ἡγοῦμαι σιγᾷν " τὸ εὐρὺ δὲ πάλιν καὶ πολυχώρητον τῆς ὑμετέρας ἐπιστάμενος διανοίας, σιωπᾷν οὐκ ἀνδέ με καὶ πόθος, ὃν ἡ βραχεῖα γεῦσις τῆς ὑμετέρας ἐνεποίησε θέας. Ἐμφορηθῆναί με γὰρ ταύτης ἐστέρῆσε τῆς τρισμαχαρίας ἐκείνης κεφαλῆς ἡ νόσος καὶ τελευτή. Οὗ δὴ γάριν ἐπινοῶ μοι φάρμακον ψυχαγωγίας τὰ γράμμα, Τὸν δὲ τῶν ὅλων ἐχετεύω τὴν, ἰθύνειν ὑμῶν τὸν βίον, καὶ φέρειν ἐξ οὐρίων ἀεὶ, ἵνα τῆς ὑμετέρας προμηθείας ἀπολαύσωμεν ἅπαντες … Τὰς εἰλικρινεῖς φιλίας οὔτε τοπικὴ διάστασις διαλύειν ἰσχύει, οὔτε χρόνος ἐξιτήλους ἐργάζεται, Τοῖς; μὲν γὰρ σώμασι λυμαίνεται, καὶ τὸ μὲν ἄνθος ἀποσυλᾷ, τὸ δὲ γῆρας ἐπάγει " τῆς δέ γε φιλίας αὔξει τὸ ἄνθος, πλείονα προσφέρων τὰ ζώπυρα. Διά τοι τοῦτο χἀγὼ πολλοῖς σταθμοῖς τῆς σῆς μεγαλοπρεπείας ἀφ-στηχὼς, τὴν προσρητιχὴν ταύτην ἐπιστολὴν γράφω, τοῖς τῆς φιλίας δηλονότι νυττόμενος κέντροις. Κομζει δὲ ταύτην Πατρωΐνος δραχωνάριος, ἀνὴρ αἰδοὺς ἀξιώτατος διὰ τὴν τῆς ψυχῆς ἀρετήν " τοὺς γὰρ θείους νόμους μετὰ πολλῆς φυλάττειν προθυμίας ἐπείγεται. Μηνῦσαι τοίνυν ἡμῖν δι᾽ αὐτοῦ, θαυμασιώτατε, καταξίωσον τὴν ἀξιάγαστον ἡμῖν τοῦ σοῦ μεγέθους ὑγείαν, καὶ τὸ τριπόθητον τῆς ὑποσχέσεως πέρας -
Dichē moi merizei tēn gnōmēn hē peri tou grapsai tǭ dmeterǭ megethei boulē. Tōn men gar hymeterōn phrenōn eidōs exērtēmena ta pragmata, kai tas koinas hymin epikeimenas phrontidas horōn, ameinon hēgoumai sigąn " to eury de palin kai polychōrēton tēs hymeteras epistamenos dianoias, siōpąn ouk ande me kai pothos, hon hē bracheia geusis tēs hymeteras enepoiēse theas. Emphorēthēnai me gar tautēs esterēse tēs trismacharias ekeinēs kephalēs hē nosos kai teleutē. Hou dē garin epinoō moi pharmakon psychagōgias ta gramma, Ton de tōn holōn echeteuō tēn, ithynein hymōn ton bion, kai pherein ex ouriōn aei, hina tēs hymeteras promētheias apolausōmen hapantes … Tas eilikrineis philias oute topikē diastasis dialyein ischyei, oute chronos exitēlous ergazetai, Tois? men gar sōmasi lymainetai, kai to men anthos aposylą, to de gēras epagei " tēs de ge philias auxei to anthos, pleiona prospherōn ta zōpyra. Dia toi touto chagō pollois stathmois tēs sēs megaloprepeias aph-stēchōs, tēn prosrētichēn tautēn epistolēn graphō, tois tēs philias dēlonoti nyttomenos kentrois. Komzei de tautēn Patrōïnos drachōnarios, anēr aidous axiōtatos dia tēn tēs psychēs aretēn " tous gar theious nomous meta pollēs phylattein prothymias epeigetai. Mēnysai toinyn hēmin di᾽ autou, thaumasiōtate, kataxiōson tēn axiagaston hēmin tou sou megethous hygeian, kai to tripothēton tēs hyposcheseōs peras -
The thought of writing to your Greatness divides my mind in two. Knowing that affairs hang on your mind, and seeing the public cares that lie on you, I think it better to keep silent; but then again, knowing the breadth and capacity of your mind, I am not allowed to keep silent by the longing that the brief taste of seeing you produced in me. For the illness and death of that thrice-blessed head prevented me from having my fill of it. That is why I devise this letter as a medicine of comfort for myself. I beseech the [Master] of all to direct your life and to carry you always with a fair wind, so that we may all enjoy your providence …
[Letter 59] [To Claudianus.] Sincere friendships can neither be dissolved by distance of place nor made to fade by time. Time damages bodies: it robs them of their bloom and brings on old age; but it makes the bloom of friendship grow, supplying it with more fuel. That is why I too, though removed from your Magnificence by many stages, write this letter of greeting, pricked, as you see, by the goads of friendship. It is brought by Patroinus the draconarius, a man most worthy of respect for the virtue of his soul; for he is eager to keep the divine laws with great zeal. Be pleased, then, most admirable friend, to let us know through him of the admirable health of your Greatness, and of the thrice-longed-for fulfilment of your promise …
Chapter 60
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Πολλοῖς μὲν γὰρ ἄλλοις εἴδεσιν ἀρετῆς κοσμεῖσθαι τὴν σὴν ἁγιωσύνην ἀκούομεν (ὑπόπτερος γὰρ ἣ φήμη πάντοσε διαδραμοῦσα τῆς σῆς εὐκλείας τὰς ἁπάντων ἐνέπλησεν ἀκοὰς)" οὐκ. ἥκιστα δὲ ἅπαντες ἄδουσι τὸ τοῦ φρονήματος μέτριον" ὃ νομοθετῶν ὁ Δεσπότης ἑαυτὸν ἡμῖν ἀρχέτυπον προῦθηχεν, «ε« Μάθετε, λέγων, ἀπ᾽ ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. » Φύσει γὰρ ὧν ὑψηλὸς, μᾶλλον δὲ ὕψιστος Θεὸς, τὸ πρᾶον καὶ ταπεινὸν ἐνανθρωπήσας ἢσπάσατο φρόνημα. Εἰς αὑτὸν οὖν ἀφορῶν, οὐκ ὁρᾷς, δέσποτα, τῶν ἀρχομένων τὸ πλῆθος, οὐδὲ τῶν θρόνων τὸ. ὕψος, ἀλλὰ τὴν φύσιν βλέπεις, καὶ τὰς ἀγχιστρόφονς τοῦ βίου μεταδολὰς, καὶ τοῖς θείοις νόμοις ἀκολουθεῖς, ὧν ἡ φυλαχὴ προξενεῖ τῶν οὐρανῶν τὴν βασιλείαν, Ταύτὴν σου τῆς ὁσιότητος τὴν ταπεινοφροσύνην ἀκούων, θαῤῥῶ διὰ γραμμάτων τὴν ἱεράν σον καὶ Θεῷ φίλην περιπτύξασθαι κεφαλὴν, καὶ προσευχὰς ἀπαγγέλλω, ὧν ὁ καρπὸς σωτηρία, Πρόξενος δέ μοι τούτων γεγένηται τῶν γραμμάτων ὁ θεοσεδέστατος τὴν ἀξιάγαστον τῶν λόγων ε
Pollois men gar allois eidesin aretēs kosmeisthai tēn sēn hagiōsynēn akouomen (hypopteros gar hē phēmē pantose diadramousa tēs sēs eukleias tas hapantōn eneplēsen akoas)" ouk. hēkista de hapantes adousi to tou phronēmatos metrion" ho nomothetōn ho Despotēs heauton hēmin archetypon prouthēchen, «e« Mathete, legōn, ap᾽ emou, hoti praos eimi kai tapeinos tę̄ kardią. » Physei gar hōn hypsēlos, mallon de hypsistos Theos, to praon kai tapeinon enanthrōpēsas ēspasato phronēma. Eis hauton oun aphorōn, ouk horąs, despota, tōn archomenōn to plēthos, oude tōn thronōn to. hypsos, alla tēn physin blepeis, kai tas anchistrophons tou biou metadolas, kai tois theiois nomois akoloutheis, hōn hē phylachē proxenei tōn ouranōn tēn basileian, Tautēn sou tēs hosiotētos tēn tapeinophrosynēn akouōn, tharrhō dia grammatōn tēn hieran son kai Theǭ philēn periptyxasthai kephalēn, kai proseuchas apangellō, hōn ho karpos sōtēria, Proxenos de moi toutōn gegenētai tōn grammatōn ho theosedestatos tēn axiagaston tōn logōn e
We hear that your Holiness is adorned with many other forms of virtue (for winged report, running everywhere, has filled everyone's ears with your renown), but not least do all sing of the moderation of your mind. In giving his law the Master set himself before us as the model of this, saying, "Learn from me, for I am gentle and lowly in heart." For though by nature he is exalted, or rather God most high, when he became man he embraced the gentle and lowly mind. Looking to him, master, you do not look at the multitude of those you govern or the height of your throne; you see our nature and the quick reversals of life, and you follow the divine laws, whose keeping procures the kingdom of heaven. Hearing of this humility of your Holiness, I take courage to embrace your sacred and God-loved head by letter, and I offer prayers whose fruit is salvation. The occasion of this letter has been given me by the most God-revering … the admirable … of your words …
Chapter 61
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Οὐκ ἡμέλησα τὰς δύο πρώην δεξάμενος ἐπιστολὰς, ἀλλ᾽ ἐπέστειλα παραυτίκα, καὶ τῷ θεοφιλεστάτῳ πρεσδυτέρῳ Εὐπεδίῳ τὰ γράμματα δέδωκα. Μελλήσεως δὲ γενομένης τινὸς, τὸ παρὸν νῦν ἀνεθάλετο. Ἢ γὰρ ὥρα λοιπὸν εἴσω τῶν λιμένων κατεῖχε τὰ σκάφη, τοῦ πελάγους ὑποδειχνῦσα τὴν ζάλην, καὶ ναύτας καὶ γυν… τόδε ἐπὶ τοῦ παρόντος τὸ χρέος, οὐκ ἵνα μὴ ὀφείλω, ἀλλ᾽ ἵνα τὸ χρέος αὐξήσω. Τοῦτο γὰρ τὸ ὄφλημα πολλαπλάσιον ἐπιτιννύμενον γίνεται. Οἱ γὰρ φυλάττειν ἑσπουδαχότες τῆς φιλίας τοὺς νόμους, ἐρεθίζουσι τὸ φίλτρον, καὶ θερμότερον ἀπεργάζονται, καὶ τὸν σπινθῆρα ποιοῦσι πυρσόν " ὑπὸ δὲ τούτου πυρπολούμενοι, νικᾷν ἀλλήλους τῷ πόθῳ, φιλοτιμοῦνται. Δέξαι τοίνυν τὴν ἀπολογίαν, ὦ σεθασμία μοι κεφαλὴ, καὶ δὸς τὴν συγγνώμην, καὶ πέμψον ἡμῖν ἐπιστολὴν, τὴν σὴν ὑγείαν μηνύουσαν.
Ouk hēmelēsa tas dyo prōēn dexamenos epistolas, all᾽ epesteila parautika, kai tǭ theophilestatǭ presdyterǭ Eupediǭ ta grammata dedōka. Mellēseōs de genomenēs tinos, to paron nyn anethaleto. Ē gar hōra loipon eisō tōn limenōn kateiche ta skaphē, tou pelagous hypodeichnysa tēn zalēn, kai nautas kai gyn… tode epi tou parontos to chreos, ouk hina mē opheilō, all᾽ hina to chreos auxēsō. Touto gar to ophlēma pollaplasion epitinnymenon ginetai. Hoi gar phylattein hespoudachotes tēs philias tous nomous, erethizousi to philtron, kai thermoteron apergazontai, kai ton spinthēra poiousi pyrson " hypo de toutou pyrpoloumenoi, nikąn allēlous tǭ pothǭ, philotimountai. Dexai toinyn tēn apologian, ō sethasmia moi kephalē, kai dos tēn syngnōmēn, kai pempson hēmin epistolēn, tēn sēn hygeian mēnyousan.
I did not neglect the two letters I received recently, but wrote back at once, and gave my letter to the most God-beloved presbyter Eusebius. But a delay arose, and the present season put it off: the time of year was keeping the ships inside the harbors, signalling the storm at sea, and [telling] sailors and … So I pay this debt for the present, not so as to owe no longer, but so as to increase the debt. For this obligation becomes many times greater when it is paid. Those who are eager to keep the laws of friendship stir up affection, make it warmer, and turn the spark into a torch; and, set on fire by it, they strive to outdo one another in longing. Accept my defence, then, my venerable friend, grant me pardon, and send us a letter telling us of your health.
Chapter 62
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Τὸ Λάθε βιώσας, εἴρηκε μέν τις τῶν πάλαι καλουμένων σοφῶν. Ἐγὼ δὲ τὴν' γνώμην ἐπαινέσας, ξύουλήθην ἔργῳ βεθαιῶσαι τὸν λόγον. Οὐδὲν γὰρ ἀπεικὸς ῴήθην ποιεῖν, καὶ παρὰ τῶν ἄλλων συλλέγων τὸ χρήσιμον. Καὶ γὰρ τὰς μελίττας φασὶν, οὐκ ἀπὸ ἐδωδίμων μόνον, ἀλλὰ καὶ ἀπὸ τῶν πικρῶν βοτανῶν, καὶ τὰ κηρία συλλέγειν, καὶ τὴν γλυκεῖαν δρόσον ἀρύεσθαι. Εἶδον δὲ ἔγωγε καὶ πέτραις ἀγόνοις νούσας, καὶ τὴν νοτίδα τὴν ὀλίγην ἀνιμωμένας. Πολλῷ δὲ δήπουθεν δικαιότερον, τοὺς τῷ λόγῳ τετ:μημένους πάντοθεν καρποῦσθαι τὴν ὠφέλειαν. Ἐγὼ μὲν οὖν, ὡς; ἔφην, πειρῶμαι λανθάνειν, καὶ πάντων μάλιστα τὴν ἡσυχίαν ἀσπάζομαι. Ἐπανελθὼν δὲ πρώην ἀπὸ τῆς ὑμετέρας ὁ θεοσεδέστατος … ρος Εὐσέδιος, ἀπήγγειλε συνουσίαν ὑμῖν τινα γεγενῆσθαι, καὶ μεταξὺ λόγου τινὸς καὶ τὴν περὶ ἡμῶν κινηθῆναι, καὶ τὴν σὴν εὐσέθειαν εὐφήμως τῆς ἐμῆς μνησθῆναι σμικρότητος. Ἐγὼ δὲ ἄγνωμον γαὶ λίαν ἄδικον, τὸν εὖ καὶ καλῶς μεμνημένον μὴ τοῖς ἴσοις ἀμείψασθαι, Εἰ γὰρ καὶ μηδὲν ἄξιον εὐφημίας εἰργάσμεθα, ἀλλ᾽ οὖν οὕτως ἐπαινούντων θαυμάζομεν τὸν σκοπόν. ᾿Αγάπης γὰρ ὃ τοιοῦτος ἔπαινος ἔκγονος. Προσφθέγγομαι τοίνυν τὴν σὴν θεοσέδειαν, … διακόνῳ χρώμενος τῶν γραμμάτων ἐκείνῳ, ὃς καὶ τοὺς ἀγράφους σου λόγους, οὗς περὶ ἡμῶν δεεξῆλθες, πρώην χεχόμιχε. Δεξάμενος τοίνυν, θεοφιλέστατε, τὴν ἐπιστολὴν, ἄμειψαι τὰ γράμματα. Ἧρξας μὲν γὰρ λόγων αὐτὸς, ἐγὼ δὲ γραμμάτων" καὶ ἠμειψάβὴν γράμμασι τοὺς λόγους. Λείπεται τοίνυν σε τὰ
To Lathe biōsas, eirēke men tis tōn palai kaloumenōn sophōn. Egō de tēn' gnōmēn epainesas, xyoulēthēn ergǭ bethaiōsai ton logon. Ouden gar apeikos ǭēthēn poiein, kai para tōn allōn syllegōn to chrēsimon. Kai gar tas melittas phasin, ouk apo edōdimōn monon, alla kai apo tōn pikrōn botanōn, kai ta kēria syllegein, kai tēn glykeian droson aryesthai. Eidon de egōge kai petrais agonois nousas, kai tēn notida tēn oligēn animōmenas. Pollǭ de dēpouthen dikaioteron, tous tǭ logǭ tet:mēmenous pantothen karpousthai tēn ōpheleian. Egō men oun, hōs? ephēn, peirōmai lanthanein, kai pantōn malista tēn hēsychian aspazomai. Epanelthōn de prōēn apo tēs hymeteras ho theosedestatos … ros Eusedios, apēngeile synousian hymin tina gegenēsthai, kai metaxy logou tinos kai tēn peri hēmōn kinēthēnai, kai tēn sēn eusetheian euphēmōs tēs emēs mnēsthēnai smikrotētos. Egō de agnōmon gai lian adikon, ton eu kai kalōs memnēmenon mē tois isois ameipsasthai, Ei gar kai mēden axion euphēmias eirgasmetha, all᾽ oun houtōs epainountōn thaumazomen ton skopon. ᾿Agapēs gar ho toioutos epainos ekgonos. Prosphthengomai toinyn tēn sēn theosedeian, … diakonǭ chrōmenos tōn grammatōn ekeinǭ, hos kai tous agraphous sou logous, hous peri hēmōn deexēlthes, prōēn chechomiche. Dexamenos toinyn, theophilestate, tēn epistolēn, ameipsai ta grammata. Hērxas men gar logōn autos, egō de grammatōn" kai ēmeipsabēn grammasi tous logous. Leipetai toinyn se ta
'Live unnoticed,' said one of those who were called wise in former times. I praised the maxim and wanted to confirm the saying by deed. I thought I was doing nothing unfitting in gathering what is useful from others too. They say that bees gather their honeycombs and draw out the sweet dew not only from edible plants but also from bitter herbs; and I myself have seen them settling on barren rocks and drawing up the little moisture there. Much more, surely, is it right for those honored with reason to reap benefit from every side. I, then, as I said, try to live unnoticed, and I embrace quiet above all things. But the most God-revering presbyter Eusebius, returning recently from your region, reported that a gathering had taken place among you, that in the course of some conversation the talk had turned to us, and that your Piety had mentioned my littleness with praise. I [thought it] ungrateful and very unjust not to repay in like manner one who had spoken of me so well and kindly. Even if we have done nothing worthy of praise, we still admire the aim of those who praise in this way; for such praise is the offspring of love. I address your Piety, then, … using as the deacon who carries my letter the one who recently brought your unwritten words, which you spoke about us. Having received my letter, then, most God-beloved, repay letter with letter. You began with words, I with writing; and I have repaid your words with a letter. It remains, then, for you …
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Τῶν μὲν ἄλλων τῆς ἑορτῆς ἀγαθῶν συνήθως ἀπελαύσαμεν. Καὶ γὰρ τὴν τῶν σωτηρίων παθημάτων ἑωρτάσαμεν μνήμην, καὶ διὰ τῆς Δεσποτιχῆῇς ἀναστάσεως ἐδεξάμεθα τὰ τῆς κοινῆς ἀναστάσεως εὐαγγέλια, καὶ τὴν ἄῤῥητον τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν φιλανθρωπίαν ὑμνήσαμεν" ἡ δὲ τῶν Ἐκκλησιῶν ζάλη καθαρᾶς μεταλαχεῖν εὐφροσύνης οὐκ εἴασεν. Εἰ γὰρ. ἑνὸς μέλους ἀλγοῦντος ὅλον χοινωνεξ τῆς ὀδύνης τὸ εῶμα, παντὸς ταραττομένου τοῦ σώματος πῶς ἕνεστι μὴ θρηνεῖν; Ἐπιτείνει δὲ ἡμῖν τὴν ἀθυμίαν τὸ νομίζειν εἶναε ταῦτα τῆς παντελοῦς ἀποστασίας προοἰμιον. Εὐξάσθω τοίνυν ἡ θεοσέδειά σου, εἰ μὲν ταῦτα οὕτως ἔχει, τῆς θείας ἡμᾶς ἐπικουρίας τυχεῖν, ἕνα δυνηθῶμεν ε ἀντιστῆναι, κατὰ τὸν θεῖον ᾿Απόστολον, τῇ ἡμέρᾳ τῇ πονηρᾷ. » Εἰ δέ τις χρόνος ὑπολέ-. λειπται τῇ τοῦ βίου συστάσεε, λυθῆναι τὸν κλύδωνα, καὶ τὴν προτέραν γαλήνην τὰς Ἐκκλησίας ἀπολαδεῖν. ἵνα μὴ ἐπιπλεῖστον οἱ τῆς ἀληθείας ἐχθροὶ ταῖς ἡμετέραις ἐπαγάλλωνται συμφοραῖς. Ἡνίχα μὲν τὰ σωτήριον πάθος ὑπὲρ τοῦ γέ… λίαν ὁ τῶν ἱερῶν ἀποστόλων χορός" οὗ γὰρ ἤδεσαν τὸν τοῦ πάθους καρπόν. Ἐπειδὴ δὲ ἔγνωσαν τὴν ἐντεῦθεν βλαστήσασαν σωτηρίαν, εὐαγγέλιον ἐκάλεσαν τὸ τοῦ πάθους κήρυγμα, καὶ τοῦτο πᾶσιν ἀνθρώποις προθύμως προσήνεγκαν. Οἱ δὲ πεπιατευχότες, ἅτε δὴ τὸν νοῦν φωτισθέντες, ἀσπασίως τοῦτο δεξάμενοι, ἑορτάζουσι τοῦ πάθους τὴν μνήμην, καὶ τὸν θανάτου καιρὸν δημαθοινίας ἔχουσι καὶ πανηγύρεως ἀφορμὴν. Συνημμένῃ γὰρ ἣ ἀνάστασις ἀποδάλλει τοῦ θανάτου τὸν θρῆνον, καὶ τῆς χοινῆῇς ἀναστάσεως ἐχέγγυος γίνεται. Ταύτης ἐπὶ τοῦ … σου τὴν θεοσέδειαν, οἷόν τινα εὐοσμίαν τἧς ἑορτῆς μηνύματα.
Tōn men allōn tēs heortēs agathōn synēthōs apelausamen. Kai gar tēn tōn sōtēriōn pathēmatōn heōrtasamen mnēmēn, kai dia tēs Despotichēę̄s anastaseōs edexametha ta tēs koinēs anastaseōs euangelia, kai tēn arrhēton tou Theou kai Sōtēros hēmōn philanthrōpian hymnēsamen" hē de tōn Ekklēsiōn zalē katharas metalachein euphrosynēs ouk eiasen. Ei gar. henos melous algountos holon choinōnex tēs odynēs to eōma, pantos tarattomenou tou sōmatos pōs henesti mē thrēnein? Epiteinei de hēmin tēn athymian to nomizein einae tauta tēs pantelous apostasias prooimion. Euxasthō toinyn hē theosedeia sou, ei men tauta houtōs echei, tēs theias hēmas epikourias tychein, hena dynēthōmen e antistēnai, kata ton theion ᾿Apostolon, tę̄ hēmerą tę̄ ponērą. » Ei de tis chronos hypole-. leiptai tę̄ tou biou systasee, lythēnai ton klydōna, kai tēn proteran galēnēn tas Ekklēsias apoladein. hina mē epipleiston hoi tēs alētheias echthroi tais hēmeterais epagallōntai symphorais. Hēnicha men ta sōtērion pathos hyper tou ge… lian ho tōn hierōn apostolōn choros" hou gar ēdesan ton tou pathous karpon. Epeidē de egnōsan tēn enteuthen blastēsasan sōtērian, euangelion ekalesan to tou pathous kērygma, kai touto pasin anthrōpois prothymōs prosēnenkan. Hoi de pepiateuchotes, hate dē ton noun phōtisthentes, aspasiōs touto dexamenoi, heortazousi tou pathous tēn mnēmēn, kai ton thanatou kairon dēmathoinias echousi kai panēgyreōs aphormēn. Synēmmenę̄ gar hē anastasis apodallei tou thanatou ton thrēnon, kai tēs choinēę̄s anastaseōs echengyos ginetai. Tautēs epi tou … sou tēn theosedeian, hoion tina euosmian tēs heortēs mēnymata.
We enjoyed the other good things of the feast as usual. We celebrated the memory of the saving sufferings, received through the Master's resurrection the good news of the common resurrection, and praised the ineffable love of our God and Savior for humankind; but the storm of the churches did not let us share in pure joy. If, when one member suffers, the whole body shares the pain, how can one not lament when the whole body is in turmoil? Our despondency is increased by the thought that these things are the prelude to the complete apostasy. Let your Piety pray, then, that if this is so, we may obtain divine help so that we may be able, as the divine Apostle says, "to withstand in the evil day"; but if some time remains for the frame of this life, that the surge may be stilled and the churches may recover their former calm, so that the enemies of the truth may not exult over our calamities any longer.
[Letter 64] [Festal.] When the saving passion [was endured] for the race [of men], the choir of the holy apostles was [much disheartened], for they did not know the fruit of the passion. But when they knew the salvation that sprang from it, they called the proclamation of the passion 'gospel', and eagerly offered it to all people. Those who believed, enlightened in mind as they were, received it gladly; they celebrate the memory of the passion and make the time of death an occasion for a public banquet and festival. For the resurrection joined to it casts off the lament of death and becomes the pledge of the common resurrection. [Having just taken part in] this celebration, … [we send] your Piety the tidings of the feast as a kind of fragrance.
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Τὸ μὲν τοῖς ἀνθρωπείοις παθήμασι βάλλεσθαι, πάντων ἀνθρώπων κοινόν" τὸ δὲ φέρειν γενναίως, καὶ τῆς τούτων περιγίνεσθαι προσδολῇς, οὐκ ἔτι χοινόνς. Ἐκεῖνο μὲν γὰρ τῆς φύσεως, τοῦτο δὲ τῆς προαιρέσεως. Διὸ δὴ καὶ τοὺς φιλοσοφοῦντας θαυμάζομεν, ὡς τὰ βέλτιστα προαιρουμένονς, καὶ γνώμῃ τὰ πάθη νιχῶντας. Τὴν ὃὲ φιλοσοφίαν χκατασχευάζει τὸ ἐν ἡμῖν λογικὸν, ἡγούμενον τῶν παθῶν, ἀλλ᾽ οὐκ ἀγόμενον ὑπ᾽ αὐτῶν. Ἕν δὲ τῶν ἀνθρωπείων παθημάτων ἡ λύπη’ ταύτης περιγίνεσθαι παρακαλοῦμεν τὴν ὑμετέρᾶν μεγαλοπρέπειαν. Ῥάδιον δὲ τοῖς καθ᾽ ὑμᾶς νικῇσαι τὸ πάθος, τὴν τε φύσιν λογιζομένοις, καὶ τὸ ἀχερδὲς τοῦ πένθονς ἐνθυμουμένοις. Τίς γὰρ ὄνησις ἔσται τοῖς ἀπελθοῦσιν, ἡμῶν ὁλοφυρομένων καὶ θρήνοις χεχρηῃμένων; “Ὅταν τοίνυν τὸ κοινὸν τῶν ὠδίνων εἰς νοῦν λαμδάνωμεν, καὶ τὸν μακρὸν τῆς συνηθείας χρόνον, καὶ τὰς λαμπρὰς στρατηγίας, καὶ τὰς πολυθρυλλῇ» τους ἀριστείας, λογισώμεθα ὡς καὶ ἄνθρωπος ὃ τούτοῖς κοσμούμενος, καὶ ὑπὸ τὸν ὄρον τοῦ θανάτου τελῶν" καὶ πρὸς τούτοις, ὅτι Θεὸς πρυτανεύει τὰ σύμπαντα, καὶ τὸ συνοίσειν μέλλον ἀχριδέστερον μενας, πρὸς τοῦτο χυδερνᾷ τὰ ἀνθρώπεια, Ταῦτα ὡς ἐν ἐπιστολῆς μέτρῳ γέγραφα, παρακαλῶν τὴν ὑμετέραν μεγαλοφυῖΐαν χαρίσασθαι πᾶσιν ἡμῖν τὴν ὑμετέραν ὑγείαν, ἣν οἶδεν εὐθυμία φυλάττειν, ἀθυ- δὲ λύειν. Διὰ γὰρ τοῦτο καὶ τὴν ἐπιστολὴν ἔγραψα, τῆς χοινῇῆς προμηθούμενος ὠφελείας.
To men tois anthrōpeiois pathēmasi ballesthai, pantōn anthrōpōn koinon" to de pherein gennaiōs, kai tēs toutōn periginesthai prosdolę̄s, ouk eti choinons. Ekeino men gar tēs physeōs, touto de tēs proaireseōs. Dio dē kai tous philosophountas thaumazomen, hōs ta beltista proairoumenons, kai gnōmę̄ ta pathē nichōntas. Tēn hoe philosophian chkatascheuazei to en hēmin logikon, hēgoumenon tōn pathōn, all᾽ ouk agomenon hyp᾽ autōn. Hen de tōn anthrōpeiōn pathēmatōn hē lypē’ tautēs periginesthai parakaloumen tēn hymeteran megaloprepeian. Rhadion de tois kath᾽ hymas nikę̄sai to pathos, tēn te physin logizomenois, kai to acherdes tou penthons enthymoumenois. Tis gar onēsis estai tois apelthousin, hēmōn holophyromenōn kai thrēnois chechrēę̄menōn? “Hotan toinyn to koinon tōn ōdinōn eis noun lamdanōmen, kai ton makron tēs synētheias chronon, kai tas lampras stratēgias, kai tas polythryllę̄» tous aristeias, logisōmetha hōs kai anthrōpos ho toutois kosmoumenos, kai hypo ton oron tou thanatou telōn" kai pros toutois, hoti Theos prytaneuei ta sympanta, kai to synoisein mellon achridesteron menas, pros touto chyderną ta anthrōpeia, Tauta hōs en epistolēs metrǭ gegrapha, parakalōn tēn hymeteran megalophuiïan charisasthai pasin hēmin tēn hymeteran hygeian, hēn oiden euthymia phylattein, athy- de lyein. Dia gar touto kai tēn epistolēn egrapsa, tēs choinę̄ēs promēthoumenos ōpheleias.
To be struck by human sufferings is common to all human beings; but to bear them nobly and to get the better of their assault is no longer common. The one belongs to nature, the other to choice. That is why we admire those who live by philosophy: they choose what is best and conquer the passions by resolve. What builds up this philosophy is the rational part within us, which leads the passions and is not led by them. One of the human passions is grief, and we urge your Magnificence to get the better of it. It is easy for people like you to conquer the passion, if you consider both nature and how unprofitable mourning is. For what benefit will there be to those who have departed if we lament and give ourselves to dirges? When, then, we call to mind the common bond of birth, the long years of close companionship, the brilliant commands and the much-celebrated deeds of valor, let us reckon that the one adorned with these was also a human being and subject to the limit set by death; and besides this, that God governs all things and, knowing more exactly what will be beneficial, steers human affairs toward it. I have written this within the measure of a letter, urging your Magnanimity to grant all of us your health, which good cheer knows how to preserve and despondency how to undo. That is why I wrote the letter: out of concern for the common good.
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Εὶς τὴν τριπόθητον ὑμᾶς πανήγυριν ἧ τετοχυΐῖα καὶ θρεψαμένη καλεῖ. Ὁ γὰρ ἱερὸς σηχὸς καὶ τὸν ὄροφον ἔλαβε, καὶ τὸν προσήκοντα κόσμον προσἐλαόε καὶ τοὺς οἰκήτορας οἷς ἐδομήθη ποθεῖ. ᾿Απόστολοι δὲ οὗτοι, καὶ προφῆται, Παλαιᾷς καὶ Καιτοίνυν τῇ παρουσίᾳ τὴν ἑορτὴν, καὶ τὰς ἐκ ταύτης ἡμῖν ἐργάσασθε τὴν πανήγυριν. ἀν ἀπελαύνει
Eis tēn tripothēton hymas panēgyrin hē tetochyïia kai threpsamenē kalei. Ho gar hieros sēchos kai ton orophon elabe, kai ton prosēkonta kosmon proselaoe kai tous oikētoras hois edomēthē pothei. ᾿Apostoloi de houtoi, kai prophētai, Palaiąs kai Kaitoinyn tę̄ parousią tēn heortēn, kai tas ek tautēs hēmin ergasasthe tēn panēgyrin. an apelaunei
The mother who bore and nourished you calls you to the much-longed-for festival. For the sacred precinct has received its roof and taken on its fitting adornment, and it longs for the inhabitants for whom it was built. These are the apostles and prophets, of the Old and New … then, by your presence, the feast, and the … from it procure for us … the festival.
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Σὸν μὲν ἔργον, ὦ ἄριστε, τὸ καὶ τοὺς ἄλλους εἰς τὴν τῶν ἐγκαινίων πανήγυριν καλεῖν. Ἐκ γὰρ τῆς σῆς σπουδῆς τε καὶ προθυμίας καὶ ὁ θεῖος ἐδομήθη κήρυκες οἱ τοῦτον οἰχήσοντες, καὶ τοὺς πιστῶς προσἰόντας φρουρήσοντες. Γράφω δὲ ὅμως σημαίνων τῆς ἑορτῆς τὸν καιρόν.
Son men ergon, ō ariste, to kai tous allous eis tēn tōn enkainiōn panēgyrin kalein. Ek gar tēs sēs spoudēs te kai prothymias kai ho theios edomēthē kērykes hoi touton oichēsontes, kai tous pistōs prosiontas phrourēsontes. Graphō de homōs sēmainōn tēs heortēs ton kairon.
It is your task, excellent friend, to invite the others as well to the festival of the dedication. For by your zeal and eagerness the divine … was built … heralds who will dwell in it and guard those who approach in faith. Still, I write to tell you the time of the feast.
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Ἐδουλόμην μὴ μόνον ὡς πολίτας, ἀλλὰ καὶ ὡς ὁμοπίστους ὑμᾶς καὶ ὁμοσχήνους, εἰς τὴν τῶν ἁγίων ἀποστόλων καὶ προφητῶν συγχαλέσαι πανήγυριν" ἀλλ᾽ οὐκ ἐᾷ τὸ τῆς προλήψεως πάθος. Οὗ δὴ χάριν τὰ τῆς ἐνεγκούσης μόνα προδάλλομαι δίκαια, καὶ παρακαλῶ τῆς ἀξιεράστου τῶν ἁγίων ἀποστόλων καὶ προφητῶν μεταλαχεῖν εὐλογίας. Ταύτην γὰρ τὴν μετάληψιν οὐδεμία κωλύει διχόνοια.
Edoulomēn mē monon hōs politas, alla kai hōs homopistous hymas kai homoschēnous, eis tēn tōn hagiōn apostolōn kai prophētōn synchalesai panēgyrin" all᾽ ouk eą to tēs prolēpseōs pathos. Hou dē charin ta tēs enenkousēs mona prodallomai dikaia, kai parakalō tēs axierastou tōn hagiōn apostolōn kai prophētōn metalachein eulogias. Tautēn gar tēn metalēpsin oudemia kōlyei dichonoia.
I wished to call you together to the festival of the holy apostles and prophets not only as fellow citizens but also as sharing our faith and our tent; but the malady of your preconceived opinion does not allow it. For this reason I put forward only the claims of our native land, and I invite you to share in the blessing of the holy apostles and prophets, who are so worthy of love. For no dissension prevents this sharing.
Chapter 69
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Εἰ μὴ με τὰ τῆς ἀνάγκης κατεῖχε δεσμὰ, εὐθὺς ἂν ἔδραμον, τὴν κοίμησιν γνοὺς τοῦ μεγαλοπρεποῦς καὶ ἀυμψδίμου ὁμοζύγον. τῆς σῆς θαυμασιότητος. Παμ»πόλλας γὰρ ὑμῖν ὀφείλω. χάριτας, διαφόρως ἐγὼ παντοδαπῆς τιμῆς παρ' ὑμῶν ἀπολαύσας. Ἐπειδὴ δὲ ἄκων ἐχωλύθην ἀποδοῦναι τὸ χρέος, ἄτοπον ᾧήθην Ὑράμματα πέμψαι παρ' αὐτὴν τὴν τοῦ πένθους ἀκμὴν, οὔτε τοῦ γραμματοφόρου συντυχεῖν δυναμένου τῇ σεμνοπρεπείᾳ τῇ σῇ, οὔτε τῆς ὀδύνης συγχωρούσὴς τοῖς γράμμασιν ἐντυχεῖν. Τοῦ δὲ λογισμοῦ λοιραν οἰ ρα ὁπό πὶ. νο- Αἱ πὸν χώραν ἐσχηκότος ἀνανῆψαι, καὶ ἄγξαι τὸ πάθος, (, δεδηάϊΐ, καὶ κολάσαι τοῦ πάνθαυς τὴν ἀμετρίαν, ἐθάῤῥησα γράψαι, καὶ τὴν σὴν παρακαλέσαι θαυμααιότητα, καὶ τὴν ἀνθρωπείαν φύσιν ἐπεσχεμμένην, καὶ τὸ χα: νὸν τοῦ πάθους λογιζομένην, καὶ πρὸς τούτοις τὰ θεῖα πεπαιδευμένην, μετρῆσαι τῇ πίστει τὴν ἀθυμίαν. Οὐ γὰρ ἀπέθανεν ὁ πάντα ἄριστος ἐκεῖνος ἀνὴρ, κατὰ τὴν τοῦ Κυρίου φωνὴν, ἁλλὰ καθεύδει ὕπνον τοῦ συνήθους μακρότερον. Ταύτην γὰρ ἡμῖν ὁ ῥεσπότης ἔδωκε τὴν ἐλπίδα’ ταύτην ἐκ τῶν θείων Λογυίων δεδέγμεθα τὴν ὑπόσχεσιν. Οἷδα μὲν οὖν, ὡς ἀνιαρὸν ὁ χωρισμὸς, καὶ λίαν ἀνιαρὸν, καὶ διαφερόντως ὅταν καὶ ἠθῶν εὐαρμοστία, καὶ χρόνος μαχρότεβος τὴν φιλίαν (4θ) αὐξήσῃ" ἀλλ᾽ ἀποδημίας ἔστω, μὴ τελευτῆς, ἡ λύπη. Διαφερόντως δὲ τοῖς. ἐν εὐσεθείᾳ τεθραμμένοις ἡ τοιαύτη προσήκει φιλοσοφία" ἧ καὶ … τὴν ὑμετέραν σεμνοπρέπειαν χοαμηθῆνα; παρακαλῶ. Προσφέρω δὲ τὴν παραίνεσιν, οὐκ ὡς ἀναλγησίαν νοσῶν’ τῷ ὄντι γὰρ ἤλγησα τὴν ψυχὴν, τῆς φίλης ἐμοὺ κεφαλῆς τὴν ἐκδημίαν μεμαθηκώς. ᾿Αλλ᾽ εἰς νοῦν ἔβαλον τῶν ὅλων τὸν Πρύτανιν, καὶ τὴν ἄῤῥητον σοφίαν, τὴν ἅπαντα πρὸς τὸ συμφέρον οἰκονομοῦσαν Καὶ τὴν σὴν παρακαλῶ ὁσιότητα. ταῦτα λογίζεσθαι, καὶ τοῦ πάθους περιγενέσθαι, καὶ τὸν πάντων ἡμῶν Δεσπότην ὑμνῆσαι Θεόν’ ἀῤῥήτῳ γὰρ προμηθείᾳ κεχρημένος τὰ καθ᾽ ἡμᾶς κυ… χαταστῇῆσαι τῷ πατρὶ δυναμένοις. Πάντως γὰρ ἐλπίδα τῷ πατρὶ τὴν παῖδα προσάγοντες. … Ο΄. --- Εὐσταθίῳ ἐπισκόπῳ Αἰγῶν Τραγωδίας ἄξιον τὸ κατὰ τὴν εὐγενεστάτην Μαρίαν διήγημα. Αὕτη γὰρ ἔστι μὲν θυγάτηρ τοῦ μεγαλοπρεπεστάτου Ἐὐδαίμονος, ὡς καὶ αὐτῇ φησι, καὶ ἄλλοι τινὲς μεμαρτυρήχασιν, Ἐν δὲ τῇ χαταλαδούσῃ συμφορᾷ τὴν Λιδύην, τῆς προγονιχῇς ἐλευθερίας ἐξἐπεσε, καὶ εἰς δουλείαν μετέπεσεν. Ἔμποροι δέ τινες, αὐτὴν παρὰ τῶν σάν τισι τὴν ἡμετέραν οἰκοῦσιν. Συνεπράθη δὲ αὐτῇ καὶ παιδίσκη, πάλαι τὴν οἰχετιχὴν τάξιν ἔχουσα πάρ᾽ αὐτῇ κοινῇ τοίνυν εἶλκον τὸν πικρὸν δουλείας ζυγὸν, ἥ τε θεράπαινα, καὶ ἡ δέσποινα. ᾿Αλλ᾽ οὐκ ἠθέλησεν ἀγνοῆσαι τὸ διάφορον ἡ θεράπαινα, οὐδὲ τῆς προτέρᾶς ἐπελάθετο δεσποτείας" ἀλλὰ τὴν εὔνοιαν τῇ συμ- - φορᾷ διεφύλαξε, καὶ μετὰ τὴν τῶν κοινῶν δεσποτῶν θεραπείαν. ἐθεράπευς τὴν νομιζομένην ὁμόδουλον, ἀπονίπτουσα πόδας, ἐπιμελομένη στρωμνῆς, καὶ τῆς ἄλλης ὡσαύτως ἐπιμελείας φροντίζουσα. Τοῦτο τοῖς κατὰ τὴν πόλιν ἦ τε ταύτης ἐλευθερία, καὶ τῆς θεραπαίνης ἡ εὑτροπία. Ταῦτα μεμαθηκότες οἱ παρ᾽ ἡμῖν ἱδρυμένοι πιστότατοι στρατιῶται (ἐγὼ γὰρ τηνικαῦτα ᾿ ἀπῆν), καὶ τοῖς πριαμένοις ἀπέδοσαν τὴν τιμὴν, καὶ ταύτην τῆς δουλείας ἐξήρπασαν. Ἐγὼ δὲ μετὰ τὴν ἐπάνοδον, διδαχθεὶς καὶ τὸ δρᾶμα τῆς συμφορᾶς, καὶ τῶν στρατιωτῶν τὴν ἀξιέπαινον ὄρεξιν, τὰ ἀγαθὰ μὲν ἐπηυξάμην ἐκείνοις, τὴν εὐγενεστάτην δὲ κόρην τῶν εὐλαδεστάτων τινὶ διακόνων παρέδωκα, σιτηρέσιον ἀρκοῦν χορηγεῖσθαι παρεγγυήσας. Δέχα δὲ διεληλυθότων μηνῶν, μαθοῦσα τὸν πατέρα ζῆν ἔτι, καὶ ἄρχειν ἐν τῇ Δύσει, ἐπεθύμησεν εἰκότως πρὸς ἐκεῖνον ἐπανελθεῖν᾽' καί τινων εἰρηκότων, ὡς ἀπὸ τῆς ρας ἔμποροι πλεῖστοι χαταίρουσιν εἰς τὴν νῦν παρ᾽ ὑμῖν ἐπιτελουμένην πανήγυριν, ἦτησε μετὰ γραμμάτων ἐμῶν τὴν ἀποδημίαν ποιήσασθαι. Τούτου χάριν ταύτην γέγραφα τὴν ἐπιστολὴν, παρακαλῶν σου τὴν θεοσέδειαν, ὡς εὐγενοῦς φροντίσαι βλαστήματος, καὶ ναι, καὶ πιστοῖς αὑτὴν ἀνδράσι παραδοῦναι, ἀποπάμπολλα χερδανοῦσι παρὰ πᾶσαν ἀνθρωπίνην
Ei mē me ta tēs anankēs kateiche desma, euthys an edramon, tēn koimēsin gnous tou megaloprepous kai aumpsdimou homozygon. tēs sēs thaumasiotētos. Pam»pollas gar hymin opheilō. charitas, diaphorōs egō pantodapēs timēs par' hymōn apolausas. Epeidē de akōn echōlythēn apodounai to chreos, atopon hǭēthēn Hyrammata pempsai par' autēn tēn tou penthous akmēn, oute tou grammatophorou syntychein dynamenou tę̄ semnoprepeią tę̄ sę̄, oute tēs odynēs synchōrousēs tois grammasin entychein. Tou de logismou loiran oi ra hopo pi. no- Hai pon chōran eschēkotos ananēpsai, kai anxai to pathos, (, dedēaïï, kai kolasai tou panthaus tēn ametrian, etharrhēsa grapsai, kai tēn sēn parakalesai thaumaaiotēta, kai tēn anthrōpeian physin epeschemmenēn, kai to cha: non tou pathous logizomenēn, kai pros toutois ta theia pepaideumenēn, metrēsai tę̄ pistei tēn athymian. Ou gar apethanen ho panta aristos ekeinos anēr, kata tēn tou Kyriou phōnēn, halla katheudei hypnon tou synēthous makroteron. Tautēn gar hēmin ho rhespotēs edōke tēn elpida’ tautēn ek tōn theiōn Loguiōn dedegmetha tēn hyposchesin. Hoida men oun, hōs aniaron ho chōrismos, kai lian aniaron, kai diapherontōs hotan kai ēthōn euarmostia, kai chronos machrotebos tēn philian (4th) auxēsę̄" all᾽ apodēmias estō, mē teleutēs, hē lypē. Diapherontōs de tois. en eusetheią tethrammenois hē toiautē prosēkei philosophia" hē kai … tēn hymeteran semnoprepeian choamēthēna? parakalō. Prospherō de tēn parainesin, ouk hōs analgēsian nosōn’ tǭ onti gar ēlgēsa tēn psychēn, tēs philēs emou kephalēs tēn ekdēmian memathēkōs. ᾿All᾽ eis noun ebalon tōn holōn ton Prytanin, kai tēn arrhēton sophian, tēn hapanta pros to sympheron oikonomousan Kai tēn sēn parakalō hosiotēta. tauta logizesthai, kai tou pathous perigenesthai, kai ton pantōn hēmōn Despotēn hymnēsai Theon’ arrhētǭ gar promētheią kechrēmenos ta kath᾽ hēmas ky… chatastę̄ēsai tǭ patri dynamenois. Pantōs gar elpida tǭ patri tēn paida prosagontes. … O΄. --- Eustathiǭ episkopǭ Aigōn Tragōdias axion to kata tēn eugenestatēn Marian diēgēma. Hautē gar esti men thygatēr tou megaloprepestatou Eudaimonos, hōs kai autę̄ phēsi, kai alloi tines memartyrēchasin, En de tę̄ chataladousę̄ symphorą tēn Lidyēn, tēs progonichę̄s eleutherias exepese, kai eis douleian metepesen. Emporoi de tines, autēn para tōn san tisi tēn hēmeteran oikousin. Syneprathē de autę̄ kai paidiskē, palai tēn oichetichēn taxin echousa par᾽ autę̄ koinę̄ toinyn eilkon ton pikron douleias zygon, hē te therapaina, kai hē despoina. ᾿All᾽ ouk ēthelēsen agnoēsai to diaphoron hē therapaina, oude tēs proteras epelatheto despoteias" alla tēn eunoian tę̄ sym- - phorą diephylaxe, kai meta tēn tōn koinōn despotōn therapeian. etherapeus tēn nomizomenēn homodoulon, aponiptousa podas, epimelomenē strōmnēs, kai tēs allēs hōsautōs epimeleias phrontizousa. Touto tois kata tēn polin ē te tautēs eleutheria, kai tēs therapainēs hē heutropia. Tauta memathēkotes hoi par᾽ hēmin hidrymenoi pistotatoi stratiōtai (egō gar tēnikauta ᾿ apēn), kai tois priamenois apedosan tēn timēn, kai tautēn tēs douleias exērpasan. Egō de meta tēn epanodon, didachtheis kai to drama tēs symphoras, kai tōn stratiōtōn tēn axiepainon orexin, ta agatha men epēuxamēn ekeinois, tēn eugenestatēn de korēn tōn euladestatōn tini diakonōn paredōka, sitēresion arkoun chorēgeisthai parengyēsas. Decha de dielēlythotōn mēnōn, mathousa ton patera zēn eti, kai archein en tę̄ Dysei, epethymēsen eikotōs pros ekeinon epanelthein᾽' kai tinōn eirēkotōn, hōs apo tēs ras emporoi pleistoi chatairousin eis tēn nyn par᾽ hymin epiteloumenēn panēgyrin, ētēse meta grammatōn emōn tēn apodēmian poiēsasthai. Toutou charin tautēn gegrapha tēn epistolēn, parakalōn sou tēn theosedeian, hōs eugenous phrontisai blastēmatos, kai nai, kai pistois hautēn andrasi paradounai, apopampolla cherdanousi para pasan anthrōpinēn
Were I not held by the bonds of necessity, I would have run to you at once on learning that the magnificent and … husband of your Admirableness had fallen asleep. For I owe you very many thanks, having enjoyed every kind of honor from you in many ways. But since I was prevented against my will from paying the debt, I thought it unfitting to send a letter at the very height of mourning, since the letter-carrier could not have met your Dignity, nor would your pain have allowed you to read letters. But now that reason has had room to recover, to ease the passion and to check the excess of mourning, I have taken courage to write and to urge your Admirableness, who has observed human nature, reckoned how common this suffering is, and above all been instructed in divine things, to measure your despondency by faith. For that most excellent man has not died, according to the Lord's word, but sleeps a sleep longer than usual. This is the hope the Master has given us; this is the promise we have received from the divine oracles. I know that separation is painful, very painful, especially when harmony of character and long years have increased the affection; but let the grief be that of a journey abroad, not of death. Such philosophy befits above all those brought up in piety; … I urge your Dignity … to be adorned. I offer this exhortation not as one without pain; I truly grieved in my soul when I learned of the departure of one so dear to me. But I brought to mind the Governor of the universe and his ineffable wisdom, which arranges all things for our good. And I urge your Holiness too to reckon these things, to get the better of the passion, and to praise God, the Master of us all; for with ineffable providence he steers our affairs …
[Letter 70] To Eustathius, bishop of Aegae. The story of the most noble Maria is worthy of a tragedy. She is the daughter of the most magnificent Eudaemon, as she herself says and as some others have testified. In the calamity that overtook Libya she fell from her ancestral freedom into slavery. Some merchants … her from the … to some who live in our region. A servant girl was sold together with her, who had long held the rank of household servant in her house. So the maid and the mistress bore the bitter yoke of slavery together. But the maid would not ignore the difference, nor did she forget her former mistress; she kept her goodwill through the calamity, and after serving their common masters she served the one who was reckoned her fellow slave, washing her feet, caring for her bed, and attending to every other care in the same way. This made known to the people of the city both the girl's free birth and the maid's good character. When they learned this, the most faithful soldiers stationed among us (for I was away at the time) paid the price to those who had bought her and snatched her out of slavery. On my return I was told both the drama of her calamity and the soldiers' praiseworthy eagerness; I prayed for blessings on them, and I entrusted the most noble girl to one of our most reverent deacons, giving orders that she be supplied with sufficient provision. When ten months had passed, she learned that her father was still living and held office in the West, and she naturally desired to return to him. Since some said that very many merchants from the … come down to the festival now being celebrated among you, she asked to make the journey with letters from me. That is why I have written this letter, asking your Godliness to take care of a noble offspring, and … and to entrust her to faithful men, who will gain very much … from every human … able to establish … for the father. For surely those who bring the child to the father beyond hope …
Chapter 71
71PG 83
Τὴν ὑμετέραν ἀνδρείαν θαυμάζουσιν ἅπαντες, ὡς ἡμερότητι καὶ πραότητι κεκραμένην, καὶ τοῖς μὲν οἰκείοις ἠπίως, τοῖς δὲ πολεμίοις ἀνδρείως προσφεηγόν. Στρατιώτην μὲν γὰρ ἡ ἀνδρία κοσμεῖ, τὸν δὲ στρατηγὸν πρὸ τῆς ἀνδρίας ἡ φρόνησις " καὶ «μετὰ τούτων σωφροσύνη καὶ δικαιοσύνη, δι᾽ ὧν ὁ τῆς ἀρετῆς συναθροίζξεται πλοῦτος. Συλλέγει δὲ τοῦτον ἡ τῶν ἀγαθῶν ὁρεγομένη Ψυχὴ " καὶ ἥδιστον ἡγεῖται τὸν πόνον, εἰς τὸ γλυκὺ τῶν καρπῶν ἀποθλέπουπα. Τοῖς γὰρ τῆς ἀρετῆς ἀθληταῖς ἄθλα προτέθειχεν οἷά τις ἀγωνυθέτης φιλότιμος ὁ τῶν ὅλων Θεὸς, τὰ μὲν ἐν τῷδε τῷ βίῳ, τὰ δὲ ἐν ἐκείνῳ τῷ πέρας οὐκ ἔχοντι. Τῶν τῇδε μὲν οὖν τὸ ὑμέτερον ἀπήλαυσε μέγεθὸς, καὶ τὸ ἀκρότατον ἐδέξατο γέρας " εἴη δὲ καὶ τῶν φυῖΐαν τυχεῖν ἀγαθῶν, καὶ μετὰ τῆς ὑπατιχῆς Κοινὴ γὰρ πάντων εὐχὴ τῶν ἐκείνης τῆς δωρεᾶς ἐπι-
Tēn hymeteran andreian thaumazousin hapantes, hōs hēmerotēti kai praotēti kekramenēn, kai tois men oikeiois ēpiōs, tois de polemiois andreiōs prospheēgon. Stratiōtēn men gar hē andria kosmei, ton de stratēgon pro tēs andrias hē phronēsis " kai «meta toutōn sōphrosynē kai dikaiosynē, di᾽ hōn ho tēs aretēs synathroizxetai ploutos. Syllegei de touton hē tōn agathōn horegomenē Psychē " kai hēdiston hēgeitai ton ponon, eis to glyky tōn karpōn apothlepoupa. Tois gar tēs aretēs athlētais athla protetheichen hoia tis agōnythetēs philotimos ho tōn holōn Theos, ta men en tǭde tǭ biǭ, ta de en ekeinǭ tǭ peras ouk echonti. Tōn tę̄de men oun to hymeteron apēlause megethos, kai to akrotaton edexato geras " eiē de kai tōn phuiïan tychein agathōn, kai meta tēs hypatichēs Koinē gar pantōn euchē tōn ekeinēs tēs dōreas epi-
Everyone admires your courage, because it is blended with gentleness and mildness, and meets your own people kindly and the enemy bravely. Courage adorns a soldier, but a general is adorned, before courage, by prudence, and with these by temperance and justice, through which the wealth of virtue is gathered. The soul that longs for good things collects this wealth and counts the toil most pleasant, looking to the sweetness of the fruits. For the God of the universe, like a generous president of the games, has set prizes before the athletes of virtue, some in this life and some in the life that has no end. Your Greatness has enjoyed the prizes of this world and received the highest honor; may you also obtain the … goods, and together with the consular … For it is the common prayer of all … of that gift …
Chapter 72
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Ἡνίχα τῶν ἀνθρώπων ὁ τῆς ἀγνοίας χατεχέχυτο ζότος, οὐ τὰς αὐτὰς ἅπαντες ἑορτὰς ἐπετέλουν, ἀλλὰ διῃρημένας εἶχον κατὰ πόλεις τὰς πανηγύρεις. Ἐν Ἤλιδι μὲν γὰρ Ὀλύμπια ἦν, ἐν Δελφοῖς δὲ τὰ Πύθια, ἐν δέ γε τῇ Σπάρτῃ τὰ Ὑαχίνθια, ᾿Αθήνῃσ! δὲ τὰ Παναθήναια, καὶ τὰ θεσμοφόρια, καὶ τὰ Διονύσια. Ἐπίσημα δὲ ἦν" λουν δημοθοινίαν δαιμόνων. Ἐπειδὴ δὲ τὸ νοερὸν φῶς τὴν ἀχλὺν ἐχείνην ἐσχέδασε, πανταχοῦ γῆς καὶ θαλάττης ἠπειρῶται καὶ νησιῶται κοινῇ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐπιτελοῦσι τὰς ἑορτάς " καὶ ἔνθα ἄν τις ἀποδημῆσαι θελήσῃ, κἂν πρὸς ἥλιον ἀνίσχοντα, κἂν πρὸς δνόμενον, πανταχοῦ τὴν αὐτὴν εὑρήσει κατὰ τὸν αὐτὸν χρόνον ἐπιτελουμένην πανήγυριν. Οὐδὲ γὰρ κατὰ τὸν Μωύσέως νόρον, τὸν τῇ Ιουδαίων ἀσθενείᾳ συμδαίνοντα, εἰς μίαν ἀνάγκη συνιέναι πόλιν, καὶ τῶν εὐεργεσιῶν ἑορτάζειν τὴν μνήμην " ἀλλὰ πᾶσα πόλις, καὶ πᾶσα κώμη, καὶ ἀγροὶ, καὶ ἐσχατιαὶ, τῆς θείας ἐνεπλήσθησαν χάριτος" καὶ ἐν παντὶ τόπῳ σηχοὶ θεῖοι καὶ τεμένη χαθιέρωνται τῷ τῶν ὅλων Θεῷ. Διά τοι τοῦτο καὶ κατὰ πόλεις διῃρηααΐ. … καὶ ἄλλοι δὲ ἄλλων ἐπετέ- … μένοι πανηγυρίζομεν, καὶ αὖ πάλιν κοινωνοῦμεν ἀλλήλοις τῶν ἑορτῶν, Τὸν γὰρ αὐτὸν Θεόν τε καὶ Δεσπότην τοῖς ὕμνοις γεραίρομεν, καὶ τὰς μυστικὰς αὑτῷ θυσίας προσφέρομεν. Τούτον δὴ χάριν καὶ διὰ μῆθα, τὴν ἐκ τῆς ἑορτῆς ἐγγινομένην θυμηδίαν σημαίνοντες. Τοῦτο χἀγὼ νῦν ποιῶ, καὶ τὴν ἑορταστικἣν πρόσρησιν τῇ σῇ μεγαλοπρεπείᾳ προσφέρω. ᾿Αντιδώσει δὲ καὶ αὐτὴ πάντως τὴν ἴσην, καὶ τιμήσει ςὃν νόμον τῆς ἑορτῆς. Θεμιστοχλέα τὸν Νεοχλέους, τὸν ἄριστον ἐκεῖνον καὶ ἀξιάγαστον στρατηγὸν, θαυμάζων ὁ συγγραφεὺς, φυσικὴν αὐτῷ μόνην προσμεμαρτύρηχεν ἀρετὴν" Περικλέα δὲ, τὸν Ξανθίππου, καὶ τὴν ἀπὸ τῆς παιδείας ἔφη προσειληφέναι δεινότητα, καὶ τὴν πειθὼ τοῖς λόγοις ἐπιστάζειν, καὶ ταύτῃ χαταχηλεῖν τοὺς ἀκούοντας, καὶ ἱκανὸν γενέσθαι γνῶναί τε τὰ δέοντα, καὶ ἑρμηνεῦσαι ταῦτα. Οὐδὲν γὰρ ἀπεικὸς περὶ αὐτοῦ γράφοντα τοῖς αὐτοῦ λόγοις κεχρῇσθαι. Ταῦτα καὶ τὴν σὴν λαμπρύνει μεγαλοπρέπειαν. Καὶ γὰρ δεξιάν σοι φύσιν ἔδωκεν ὁ δημιουργήσας Θεὸς, καὶ. τἧς παιδείας ἣ μετουσία τὸ ταύτης δείκνυσι κάλλος. Οὐδὲν τοίνυν ἐλλείπει τῷ πλούτῳ τῆς ἀρετῆς, ἢ μόνη τοῦ πεποιηκότος ἡ γνῶσις" ταύτης γὰρ προσγενομένης, τελευτάτην ἕξομεν τῶν ἀγαθῶν τὴν φοράν. … Ταῦτα γνοὺς ὑμῶν τὴν ἄφιξιν ἐπιστέλλω, τὸν τῶν … ἀγαθῶν ἀντιδολῶν χορηγὸν, καὶ φωτὸς ἀκτῖνα χαρίσασθαι τῷ τῆς ψυχῆς ὀπτιχῷ, καὶ τῆς δωρεᾶς ἐπιδεῖξαι τὸ μέγεθος, καὶ τῆς κτήσεως ἐκείνης ἐξάψαι κὸν ἔρωτα, καὶ ποθήσαντι δωρήσασθαι τὸ ποθούμενον.
Hēnicha tōn anthrōpōn ho tēs agnoias chatechechyto zotos, ou tas autas hapantes heortas epeteloun, alla dię̄rēmenas eichon kata poleis tas panēgyreis. En Ēlidi men gar Olympia ēn, en Delphois de ta Pythia, en de ge tę̄ Spartę̄ ta Hyachinthia, ᾿Athēnę̄s! de ta Panathēnaia, kai ta thesmophoria, kai ta Dionysia. Episēma de ēn" loun dēmothoinian daimonōn. Epeidē de to noeron phōs tēn achlyn echeinēn eschedase, pantachou gēs kai thalattēs ēpeirōtai kai nēsiōtai koinę̄ tou Theou kai Sōtēros hēmōn epitelousi tas heortas " kai entha an tis apodēmēsai thelēsę̄, kan pros hēlion anischonta, kan pros dnomenon, pantachou tēn autēn heurēsei kata ton auton chronon epiteloumenēn panēgyrin. Oude gar kata ton Mōyseōs noron, ton tę̄ Ioudaiōn astheneią symdainonta, eis mian anankē synienai polin, kai tōn euergesiōn heortazein tēn mnēmēn " alla pasa polis, kai pasa kōmē, kai agroi, kai eschatiai, tēs theias eneplēsthēsan charitos" kai en panti topǭ sēchoi theioi kai temenē chathierōntai tǭ tōn holōn Theǭ. Dia toi touto kai kata poleis dię̄rēaaï. … kai alloi de allōn epete- … menoi panēgyrizomen, kai au palin koinōnoumen allēlois tōn heortōn, Ton gar auton Theon te kai Despotēn tois hymnois gerairomen, kai tas mystikas hautǭ thysias prospheromen. Touton dē charin kai dia mētha, tēn ek tēs heortēs enginomenēn thymēdian sēmainontes. Touto chagō nyn poiō, kai tēn heortastikēn prosrēsin tę̄ sę̄ megaloprepeią prospherō. ᾿Antidōsei de kai autē pantōs tēn isēn, kai timēsei son nomon tēs heortēs. Themistochlea ton Neochleous, ton ariston ekeinon kai axiagaston stratēgon, thaumazōn ho syngrapheus, physikēn autǭ monēn prosmemartyrēchen aretēn" Periklea de, ton Xanthippou, kai tēn apo tēs paideias ephē proseilēphenai deinotēta, kai tēn peithō tois logois epistazein, kai tautę̄ chatachēlein tous akouontas, kai hikanon genesthai gnōnai te ta deonta, kai hermēneusai tauta. Ouden gar apeikos peri autou graphonta tois autou logois kechrę̄sthai. Tauta kai tēn sēn lamprynei megaloprepeian. Kai gar dexian soi physin edōken ho dēmiourgēsas Theos, kai. tēs paideias hē metousia to tautēs deiknysi kallos. Ouden toinyn elleipei tǭ ploutǭ tēs aretēs, ē monē tou pepoiēkotos hē gnōsis" tautēs gar prosgenomenēs, teleutatēn hexomen tōn agathōn tēn phoran. … Tauta gnous hymōn tēn aphixin epistellō, ton tōn … agathōn antidolōn chorēgon, kai phōtos aktina charisasthai tǭ tēs psychēs optichǭ, kai tēs dōreas epideixai to megethos, kai tēs ktēseōs ekeinēs exapsai kon erōta, kai pothēsanti dōrēsasthai to pothoumenon.
When the darkness of ignorance was poured over humankind, not everyone celebrated the same feasts; they had their festivals divided city by city. At Elis there were the Olympia, at Delphi the Pythia, at Sparta the Hyacinthia, at Athens the Panathenaea, the Thesmophoria and the Dionysia. These were notable … a public banquet of demons. But since the spiritual light has scattered that mist, everywhere on land and sea mainlanders and islanders together celebrate the feasts of our God and Savior; and wherever one wishes to travel, toward the rising sun or the setting, one will find the same festival celebrated everywhere at the same time. For it is not necessary, as under the law of Moses, which accommodated itself to the weakness of the Jews, to gather in one city to celebrate the memory of the benefits; every city and every village, the fields and the remotest places, have been filled with divine grace, and in every place divine shrines and sacred precincts have been consecrated to the God of the universe. For this reason we keep the festival divided city by city, … each in our own place, and yet again we share the feasts with one another. For we honor the same God and Master with hymns and offer him the mystical sacrifices. That is why we also … one another by letter, conveying the gladness that the feast brings. This I too now do, and I offer my festal greeting to your Magnificence. You too will surely return the same and honor the custom of the feast.
[Letter 73] To Apollonius. The historian, admiring Themistocles son of Neocles, that excellent and admirable general, bore witness that he had natural ability only; but of Pericles son of Xanthippus he said that he had also gained the power that comes from education, that he distilled persuasion into his words and with it charmed his hearers, and that he was able both to know what was needed and to explain it. There is nothing unfitting in using the historian's own words when writing about him. These qualities also make your Magnificence illustrious. For God who made you gave you a gifted nature, and your share in education shows its beauty. Nothing, then, is lacking to your wealth of virtue except only the knowledge of the One who made it; when this is added, we shall have the fullest harvest of good things. … Having learned this, I write to you of your arrival, … entreating the giver of good things to grant a ray of light to the eye of your soul, to show the greatness of the gift, to kindle love for that possession, and to give to the one who longs for it what he longs for.
Chapter 74
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Δέδωκεν ἡμῖν ὁ μεγαλόδωρος Δεσπότης καὶ ταύτης πάλιν ἀπολαῦσαι τῆς ἑορτῆς, καὶ τὴν ἑορταστιχὴν πρόσρησιν πέμψαι τῇ μεγαλοπρεπείᾳ τῇ σῇ " ἦν ὑγιαίνειν τε καὶ διαλάμπειν εὐχόμεθα, καὶ τῆς ἀῤῥήτου καὶ θεοσδότου μεταλαχεῖν δωρεᾶς, ἣ τῶν ἐλπιζομένων ἀγαθῶν τοῖς. προσιοῦσι τὰ σπέρματα χορηγεῖ, καὶ τῆς τέλος οὗ δεξομένης ζωῆς τε καὶ βασιλείας τὰ σύμδολα δίδωσιν. Ταῦτα τὸν φιλάνθρωπὸν Δεσπότην ἀντιδολοῦμεν τῷ σῷ μεγέθει δωρή σασθαι" πεφύκασι γὰρ οἱ φιλοῦντες, τὰ ἀγαθὰ τοῖς φίλοις αἰτεῖν. Ἕγνων ὡς εἰκότως περὶ τὴν ὑμετέραν διάκειμαι θεοσέδειαν. Πέπεικε γάρ μὲ τῆς εὐλαδείας ὑμῶν τὰ γράμματα, ὡς ἁγαπῶν ἀνταγαπῶμαι. Πολλὰς δὲ ἔχω τῆς περὶ ὑμῶν ἀγάπης τὰς ἀφορμάς. Πρῶτον μὲν, τὸ τὸν ὑμέτερον πατέρα, τὸν μέγαν ἐκεῖνον καὶ ἀποστολικὸν ἄνδρα, καὶ ἐμὸν γεγενῆσθαι πατέρα. Δεύτερον δὲ, τὸ καὶ τὸν θεοσεδέστατον ἐπίσκοπον, τὸν νῦν τὴν ὑμετέραν Ἐκκλησίαν ἰθύνοντα, ὁμόψυχον ἔχειν καὶ γνήσιον ἀδελφόν, Τρίτον, τῶν πόλεων τὸ. Τέταρτον, τὸ θαμὰ πρὸς ἀλλήλους ἡμᾶς φοιτᾷν. Ἱκανὸν δὲ τοῦτο καὶ τεκεῖν φιλίαν, καὶ τεχθεῖσαν αὐξῆσαι. Εἰ δὲ βούλεσθε, καὶ πέμπτην ἐρῶ " ἣν παρέχει συνάφειαν γλῶττα πρὸς ἀκοὴν (ἡ μὲν γὰρ προφέρει τοὺς λόγους, ἢ δὲ δέχεται τούτους), ταύτην καὶ ἡμεῖς ἔχομεν πρὸς ὑμᾶς. Καὶ γὰρ ὑμεῖς ἥδιστα τῶν ἡμετέρων ἐπαχούετε λόγων, χἀγὼ τὴν αχω. Ὁ δὲ χολοφῶν τῆς ἑνώσεως, ἧ συμφωνία τῆς πίστεως" τὸ μηδὲν τῶν νόθων εἰσδέξασθαι δογμάτων, ἀλλὰ τὴν παλαιὰν ἐχείνην καὶ ἀποστολικὴν φυλάττειν διδασκαλίαν, ἣν ἡ σεδασμία ὑμῖν προσενήνοχε πολιὰ, ἣν ἀρετῆς ἱδρῶτες ἐξέθρεψαν. Παρακαλῶ τοίνυν τὴν ὑμετέραν θεοσέδειαν νῦν πλείονα τῆς ποίμνης ποιήσασθαι προμήθειαν, καὶ φυλάξαι τῷ ποιμένι ταύτην ἀλώδητον, καὶ μετὰ παῤῥησίας εἰπεῖν τὸν ἀξιέπαινον τοῦ πατριάρχου λόγον' « Θηριάλωτον οὐκ ἐνήνοχά σοι. »
Dedōken hēmin ho megalodōros Despotēs kai tautēs palin apolausai tēs heortēs, kai tēn heortastichēn prosrēsin pempsai tę̄ megaloprepeią tę̄ sę̄ " ēn hygiainein te kai dialampein euchometha, kai tēs arrhētou kai theosdotou metalachein dōreas, hē tōn elpizomenōn agathōn tois. prosiousi ta spermata chorēgei, kai tēs telos hou dexomenēs zōēs te kai basileias ta symdola didōsin. Tauta ton philanthrōpon Despotēn antidoloumen tǭ sǭ megethei dōrē sasthai" pephykasi gar hoi philountes, ta agatha tois philois aitein. Hegnōn hōs eikotōs peri tēn hymeteran diakeimai theosedeian. Pepeike gar me tēs euladeias hymōn ta grammata, hōs hagapōn antagapōmai. Pollas de echō tēs peri hymōn agapēs tas aphormas. Prōton men, to ton hymeteron patera, ton megan ekeinon kai apostolikon andra, kai emon gegenēsthai patera. Deuteron de, to kai ton theosedestaton episkopon, ton nyn tēn hymeteran Ekklēsian ithynonta, homopsychon echein kai gnēsion adelphon, Triton, tōn poleōn to. Tetarton, to thama pros allēlous hēmas phoitąn. Hikanon de touto kai tekein philian, kai techtheisan auxēsai. Ei de boulesthe, kai pemptēn erō " hēn parechei synapheian glōtta pros akoēn (hē men gar propherei tous logous, ē de dechetai toutous), tautēn kai hēmeis echomen pros hymas. Kai gar hymeis hēdista tōn hēmeterōn epachouete logōn, chagō tēn achō. Ho de cholophōn tēs henōseōs, hē symphōnia tēs pisteōs" to mēden tōn nothōn eisdexasthai dogmatōn, alla tēn palaian echeinēn kai apostolikēn phylattein didaskalian, hēn hē sedasmia hymin prosenēnoche polia, hēn aretēs hidrōtes exethrepsan. Parakalō toinyn tēn hymeteran theosedeian nyn pleiona tēs poimnēs poiēsasthai promētheian, kai phylaxai tǭ poimeni tautēn alōdēton, kai meta parrhēsias eipein ton axiepainon tou patriarchou logon' « Thērialōton ouk enēnocha soi. »
The bountiful Master has granted us to enjoy this feast once more and to send the festal greeting to your Magnificence. We pray that you may be in health and prosper, and that you may share in the ineffable, God-given gift, which supplies to those who come to it the seeds of the good things hoped for and gives the tokens of the life and kingdom that will have no end. These we beg the loving Master to grant your Greatness; for those who love are by nature disposed to ask good things for their friends.
[Letter 75] To the clergy of Beroea. I knew that I am rightly disposed toward your Godliness, for the letters of your Reverence have persuaded me that, loving, I am loved in return. I have many grounds for my love toward you. First, that your father, that great and apostolic man, became my father as well. Second, that I have the most God-fearing bishop who now steers your church as a like-minded and true brother. Third, the … of our cities. Fourth, that we often visit one another. This is enough both to beget friendship and to increase it once begotten. And if you wish, I will name a fifth: the bond that the tongue has with the ear (the one utters words and the other receives them), this bond we too have with you. For you listen most gladly to our words, and I … The crown of our union is agreement in faith: to admit none of the spurious doctrines, but to guard that ancient and apostolic teaching which your venerable old age has passed on to you and the sweat of virtue has nurtured. I urge your Godliness, then, now to take greater forethought for the flock, to keep it uncaptured for the shepherd, and to say with confidence the praiseworthy word of the patriarch: 'What was torn by beasts I did not bring to you.'
Chapter 76
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Τὴν εἰλικρινῆ φιλίαν κρατύνει μὲν συνουσία, τοπικὴ δὲ οὐ διατέμνει διάστασις " ἰσχυρὰ γὰρ τὰ ταύ» “ἧς δεσμά. αὶ τοῦτο γνοίη μὲν ἄν τις καὶ ἐξ ἑτέρων πολλῶν᾽ ἀπόχρη δὲ καὶ τὰ καθ᾽ ἡμᾶς ἐπιδεῖξαι τοῦ λόγου τ᾽ ἀληθές. Πολλὰ γὰρ ἡμᾶς διίστησι καὶ ὄρη, καὶ πόλεις, καὶ θάλαττα " ἀλλ᾽ οὐδὲν ἔσόεσεν τῆς σῆς μεγαλοπρεπείας τὴν μνήμην. Εὐθὺς γὰρ ἦν τινα ἴδωμεν ἐξ ἐχείνων ἀφιγμένον τῶν πόλεων, αἵ τῆς θαλάττης εἰσὶν ἀγχιτέρμονες, τὴν Κύπρον καὶ τὸν ταύτης ἄριστον χυδερνήτην εἰς μέσον ὁ λόγος. πρὸφέρει, καὶ γαννύμεθα τὸ σὸν ἀκούοντες κλέος. Νῦν δὲ διαφερόντως πολλῆς ἐνεπλήσθημεν θυμηδίας " τὸ γὰρ πάντων ἡμῖν ἐρασμιώτερον μεμαθήκαμεν. Τί γὰρ ἡμῖν, ὦ ἄριστε, θυμηρέστερον τοῦ τὴν ἀξιέπαινόν σου ψυχὴν τῷ τῆς γνώσεως φωτὶ πεφωτισμένην ἰδεῖν; Τὸν γὰρ πολλοῖς χοσμούμενον εἴδεσιν ἀρετῆς, δίκαιον ἡγούμεθα καὶ τὸν ταύτης προσλαδεῖν φῶνα᾽ καὶ πιστεύομεν ὡς ὀψόμεθα τὸ ποθούμενον. ᾿Αρπάσει γὰρ δῆλον ὅτι προθύμως ἡ σὴ λαμπρότης τὴν θεόσδοτον δωρεὰν, παρὰ γνησίων φίλων καὶ σαφῶς ταύτης ἐπισταμένων τὸ μέγεθος προτρεπομένη, καὶ πρὸς τὸν μεγαλόδωρον ποδηγουμένη Θεὸν, ε ὃς πάντας ἀνθρώπους θέλει σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, » καὶ δι᾽ ἀνθρώπων ἀνθρώπους σαγηνεύει πρὸς σωτηρίαν, εἷς ἀγήρω ζωὴν τοὺς ἀγρευομένους ἀπάγων. Ὁ μὲν γὰρ ἰχθνολχὸς τῶν θηρωμένων τὴν ζῳὴν ἀφαιρεῖται ὁ δὲ ἡμέτερος ἀσπαλιευτὴς, ὅπερ ἂν ζωγρήσῃ, τῶν πικρῶν ἐλευθεροῖ τοῦ θανάτου δεσμῶν. Τούτου χάριν ε ἐπὶ τῆς γῆς ὥφθϑη, καὶ τοῖς ἀνθρώποις συνανεστράφη, » καὶ διὰ τῆς ὁρωμένης ἀνθρωπότητος τὴν ζωηφόρον τοῖς ἀνθρώποις διδασκαλίαν προσήνεγκεν, καὶ λογικοῖς πρέπουσαν πολιτείαν ἐνομοθέτησεν " καὶ τοὺς νόμους ταῖς θαυματουργίαις χρατύνας, κατέλυσε τῷ τῆς σαρκὸς θανάτῳ τὸν θάνατον " καὶ ταύτην ἀναστήσας, πᾶσιν ἡμῖν ὑπέσχετο τὴν ἀνάστασιν, ἐχέγγνον ἀξιόχρεων τῆς ἡμετέρας ἀναστάσεως τοῦ τιμίου σώματος αὑτοῦ δεδωκὼς τὴν ἀνάστασιν, Οὕτω δὲ τοὺς ἀνθρώπους, καὶ ταῦτα μισοῦντας, ἠγάπησεν, ὡς τὸ τῆς οἶκονομίας μυστήριον παρά τισιν ἀπιστεῖσθαι διὰ τὴν τῶν παθημάτων ὑπερδολήν. ᾿Απόχρη δὲ δεῖξαι τῆς φιλανθρωπίας τὴν ἄδυσσον, καὶ τὸ τοὺς ἀπιστοῦντας ἕτι καθ᾽ ἡμέραν ἑκάστην καλεῖν. Ποιεῖ δὲ τοῦτο, οὐκ ὡς ἀνθρωπίνης θεραπείας δεόμενος (τίνος γὰρ ἐνδεὴς τῶν ὅλων ὁ Ποιητής), ἀλλ᾽ ὡς διψῶν ἑκάστου τὴν σωτηρίαν. ἽἌρπασον τοίνυν, ὦ θαυμάσιε, τὸ δῶρον, καὶ τὸν φιλόδωρον ὕμνησον, καὶ μεγίστην
Tēn eilikrinē philian kratynei men synousia, topikē de ou diatemnei diastasis " ischyra gar ta tau» “hēs desma. ai touto gnoiē men an tis kai ex heterōn pollōn᾽ apochrē de kai ta kath᾽ hēmas epideixai tou logou t᾽ alēthes. Polla gar hēmas diistēsi kai orē, kai poleis, kai thalatta " all᾽ ouden esoesen tēs sēs megaloprepeias tēn mnēmēn. Euthys gar ēn tina idōmen ex echeinōn aphigmenon tōn poleōn, hai tēs thalattēs eisin anchitermones, tēn Kypron kai ton tautēs ariston chydernētēn eis meson ho logos. propherei, kai gannymetha to son akouontes kleos. Nyn de diapherontōs pollēs eneplēsthēmen thymēdias " to gar pantōn hēmin erasmiōteron memathēkamen. Ti gar hēmin, ō ariste, thymēresteron tou tēn axiepainon sou psychēn tǭ tēs gnōseōs phōti pephōtismenēn idein? Ton gar pollois chosmoumenon eidesin aretēs, dikaion hēgoumetha kai ton tautēs prosladein phōna᾽ kai pisteuomen hōs opsometha to pothoumenon. ᾿Arpasei gar dēlon hoti prothymōs hē sē lamprotēs tēn theosdoton dōrean, para gnēsiōn philōn kai saphōs tautēs epistamenōn to megethos protrepomenē, kai pros ton megalodōron podēgoumenē Theon, e hos pantas anthrōpous thelei sōthēnai, kai eis epignōsin alētheias elthein, » kai di᾽ anthrōpōn anthrōpous sagēneuei pros sōtērian, heis agērō zōēn tous agreuomenous apagōn. Ho men gar ichthnolchos tōn thērōmenōn tēn zǭēn aphaireitai ho de hēmeteros aspalieutēs, hoper an zōgrēsę̄, tōn pikrōn eleutheroi tou thanatou desmōn. Toutou charin e epi tēs gēs hōphthϑē, kai tois anthrōpois synanestraphē, » kai dia tēs horōmenēs anthrōpotētos tēn zōēphoron tois anthrōpois didaskalian prosēnenken, kai logikois prepousan politeian enomothetēsen " kai tous nomous tais thaumatourgiais chratynas, katelyse tǭ tēs sarkos thanatǭ ton thanaton " kai tautēn anastēsas, pasin hēmin hypescheto tēn anastasin, echengnon axiochreōn tēs hēmeteras anastaseōs tou timiou sōmatos hautou dedōkōs tēn anastasin, Houtō de tous anthrōpous, kai tauta misountas, ēgapēsen, hōs to tēs oikonomias mystērion para tisin apisteisthai dia tēn tōn pathēmatōn hyperdolēn. ᾿Apochrē de deixai tēs philanthrōpias tēn adysson, kai to tous apistountas heti kath᾽ hēmeran hekastēn kalein. Poiei de touto, ouk hōs anthrōpinēs therapeias deomenos (tinos gar endeēs tōn holōn ho Poiētēs), all᾽ hōs dipsōn hekastou tēn sōtērian. HiArpason toinyn, ō thaumasie, to dōron, kai ton philodōron hymnēson, kai megistēn
Sincere friendship is strengthened by being together, but distance of place does not cut it off; its bonds are strong. One could learn this from many other cases, but our own is enough to show the truth of the saying. Much separates us, mountains, cities and sea, yet none of it has quenched the memory of your Magnificence. For as soon as we see anyone who has come from the cities that border the sea, our conversation brings Cyprus and its excellent governor into our midst, and we rejoice to hear of your fame. But now above all we have been filled with great gladness, for we have learned what is dearest of all to us. For what, excellent friend, could delight us more than to see your praiseworthy soul illuminated by the light of knowledge? We think it right that one adorned with many forms of virtue should also receive its crowning touch, and we trust that we shall see what we long for. For your Brilliance will clearly seize the God-given gift eagerly, urged on by true friends who know its greatness well, and guided to the bountiful God, 'who desires all people to be saved and to come to the knowledge of the truth', and who through human beings nets human beings for salvation, leading those he catches to an ageless life. The fisherman takes away the life of what he catches; but our fisherman frees whatever he takes alive from the bitter bonds of death. For this reason 'he appeared on earth and lived among human beings', and through the humanity that was seen he brought to human beings life-bearing teaching and gave a way of life fitting for rational beings; and having confirmed his laws by miracles, he destroyed death by the death of the flesh; and having raised the flesh, he promised resurrection to us all, giving the resurrection of his own precious body as a trustworthy pledge of our resurrection. So greatly did he love human beings, even though they hated him, that some disbelieve the mystery of the dispensation because his sufferings were so extreme. It is enough to show the abyss of his love for humankind that he still calls the unbelieving every single day. He does this not as one needing human service (for what does the Maker of the universe lack?), but as thirsting for the salvation of each one. Seize the gift, then, admirable friend, praise the generous Giver, and greatest …
Chapter 77
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Ἔγνων ὡς ἐζήτησεν ὁ Σατανᾶς σινιάσαι καὶ ὑμᾶς ὡς τὸν σῖτον, καὶ ἐνδέδωχεν ὁ Δεσπότης, ἵνα δείξῃ τὸν σῖτον, ἵνα τὸν χρυσὸν δοχιμάσῃ, ἵνα τοὺς δοξάζοντας ἀντιδοξάσῃ, ἵνα τοὺς ἀθλητὰς στεφανώσῃ, ἵνα τοὺς ἀριστέας ἀναχηρύξῃ.ς. Ἐγὼ μέντοι δέδια καὶ φρίττω, οὐ περὶ ὑμῶν ἀγωνιῶν «ὧν γενναίων τῆς ἀληθείας ἀγωνιστῶν, ἀλλ᾽ εἰδὼς ὅτι συμδαίνει καὶ ἀσθενέστερον διακεῖσθαί τινας. Εἰ γὰρ ἐν δυοκαίδεκα ἀποστόλοις εἷς εὑρέθη προδότης, εὔδηλον ὅτι ἐν πολλαπλασίοις ἀνθρώποις πλείους εὗροι τις ἂν τῆς τελειότητος ἀποδέοντας. Ταῦτα λογιζόμενος συνεχύθην, καὶ ἀθυμίας ἐνεπλήσθην πολλῆς. « Εὶ γὰρ πάσχει ἕν μέλος, κατὰ τὸν θεῖον ᾿Απόστολον, συμπάσχει πάντα τὰ μέλη. ν Μέλη δὲ ἀλλήλων ἐσμὲν, καὰ εἰς ἐν σῶμα τελοῦμεν, κεφαλὴν ἔχοντες τὸν Δεσπότην Χριστόν. Μίαν δὲ ὅμως ἔχω τοῦ πάθους παραψυχὴν, τὴν ὑμετέραν εἰς νοῦν ὁσιότητα. Τοῖς γὰρ θείοις ἐντραφέντες … κατὰ τὴν τοῦ Κυρίου φωνήν" λόγοις, καὶ παρὰ τοῦ ἀρχιποιμένος μεμαθηκότες τί τὸν ἀγαθὸν χαρακτηρίζει ποιμένα, εὔδηλον ὅτι τὴν Ψυχὴν ὑμῶν θήσετε ὑπὲρ τῶν προδάτων. ε« Ὃ τὰρ μισθωτὸς, ὅταν ἴδῃ τὸν λύκον ἐρχόμενον, φεύγει, ὅτι μισθωτός ἔστι, καὶ οὐ μέλει αὐτῷ περὶ τῶν προῦάὁ δὲ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὑτοῦ τίθησιν ὑπὲρ τῶν προδάτων. » Οὕτω καὶ στρατηγὸς ἄριστος οὐκ ἐν εἰρήνῃ δείκνυσι τὴν οἰκείαν ἀνδρίαν, ἀλλ᾽ ἐν τῷ τοῦ πολέμου χαιρῷ, καὶ τοὺς ἄλλους διεγείρων, καὶ αὐτὸς προχινδυνεύων τῆς στρατιᾶς. ΓΆτοπον γὰρ, τῆς μὲν στρατηγιχῆῇς αὐτὸν ἀπολαύειν τιμῆς, ἐν δὲ τῷ τῆς χρείας χαιρῷ τοὺς κινδύνους ἀποδιδράσκειν. Ταῦτα καὶ οἱ τρισμαχάριοι προφῆται διετέλουν ποιοῦντες " καὶ τῆς μὲν σωματικῆς σωτηρίας ἠμέλουν" πάντα δὲ πόνον καὶ κίνδυνον ὑπὲρ τῶν μισούντων αὐτοὺς καὶ ἀποστρεφομένων Ἰουδαίων ἀνεδέχοντο. Περὶ τούτων φησὶν ὁ θεῖος ᾿Απόστολος, ὅτι ε« Ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράθησαν, ἐν φόνῳ μακαίρας ἀπέθανον. Περιῆλθον ἐν μηλωταῖς, ἐν αἱχούμενοι, ὧν οὐκ ἦν ἄξιος ὁ κόσμος οὗτος ἐν ἐρῆμίαις πλανώμενοι, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ὁπαῖς τῆς γῆς. » Οὕτως οἱ θεῖοι ἀπόστολοι πᾶσαν περινοστηῦντες τὴν οἰκουμένην ἐκήρυττον, οὐκ οἱκίαν ἔχοντες, οὐ κλίνην, οὐ στρωμνὴν, οὐ τράπεζαν, οὐκ ἄλλην τινὰ τῶν ἀναγκαίων χρείαν" ἀλλ᾽ αἰκιζόμενοι, καὶ στρεθλούμενοι, καὶ χαθειργμένοι, καὶ μυρία θανάτων ὑπομένοντες εἴδη. Καὶ ταῦτα ὑπἔμενον, οὐκ ὑπὲρ γνωρίμων ἀνθρώπων, ἀλλ᾽ ὑπὲο αὐτῶν ἐχείνων τῶν διωκόντων αὐτοὺς τοὺς κινδύνους αἱρούμενοι. Πολλῷ τοίνυν δικαιότερον ὑπὲρ ὁμοπίστων, καὶ ἀδελφῶν, καὶ τέχνων, τὸν ἐπὶ τοῦ παρὀντος προσθδαλόντα κίνδυνον ἀναδέξασθαι. Ταύτην γὰρ τὴν φιλοστοργίαν ἔχει καὶ τῶν ἀλόγων ἡ φύσις " ἔστι γὰρ ἰδεῖν καὶ στρουθοὺς ὑπὲρ τῶν νεοττῶν ὑπερμαχοῦντας εἰς δύναμιν, καὶ ἣν ἔχουσιν ἰσχὺν ὑπὲρ τούτων εἰσφέροντας " καὶ τ᾽ ἄλλα δὲ τῶν πτηνῶν γένη τὸν ὑπὲρ τῶν ἐκγόνων κίνδυνον ἀναδέχεται. Καὶ τί λέγω τὰ πτηνά; Καὶ γὰρ ἄρκτοι, καὶ παρδάλεις, καὶ λύκοι, καὶ λέοντες, πᾶν ὁτιοῦν παθεῖν ὑπὲρ τῆς τῶν ἐκγόνων σωτηρίας αἱροῦνται " οὗ γὰρ. φεύγουσι τοὺς ἐπιόντας, ἀλλὰ τὴν τούτων δέχονται προσδολὴν, καὶ τῶν τέχνων ὑπερμαχοῦσι. Ταῦτα δὲ διεξῆλθον, οὐκ ἐκ τῆς τῶν ἀλόγων εἶκόνος εἰς ὑπομονὴν καὶ καρτερίαν τὴν ὑμετέραν φιλοθεῖαν ἀλείφων, ἀλλ᾽ ἐμαυτὸν ἐπὶ τῇ ἀθυμέᾳ γῶν, καὶ πείθων, ὡς οὐ χαταλεΐίψετε τοῦ Χριστοῦ τὴν ποίμνην τῶν λύκων ἐπιόντων ἀποίμαντον " ἀλλὰ τὸν ταύτης Κύριον εἰς συμμαχίαν καλέσαντες, προθύμως ἀναδέξεσθε τὸν ὑπὲρ αὐτῆς ἀγῶνα. Ὁ γὰρ “ποιοῦτος καιρὸς δείκνυσιν, τίς μὲν ποιμὴν, εἰς δὲ μεσθωτὸς, καὶ τίς μὲν φιλοπόνως: ποιμαίνει, τίς δὲ τὸ μὲν γάλα ἐσθίει, καὶ τὰ ἔρια περιδάλλεται, τῆς δὲ τῶν προδάτων σωτηρίας καταφρονεῖ. « ᾿Αλλὰ πιστὸς ὁ Θεὸς, ὃς οὐκ ἐάσει ὑμᾶς πειραθῆναι ὑπὲρ ὅ δύνασῦς, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔχὅασιν τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν. ν᾽ Εκεῖνο δὲ πα- «ἔρων πλείονα ποιήσασθαι πρόνοιαν " καὶ μὴ μόνον ποὺς σαλευομένους στηρίξαι, ἀλλὰ καὶ τοὺς πεπτωκότας ἐγεῖραι " οὐδὲ γὰρ οἱ ποιμένες τῶν νενοσηχότων ἀμελοῦσι προδάτων, ἀλλὰ χωρίζουσι μὲν αὐτὰ τῶν ἄλλων, πᾶν δὲ εἶδος αὐτοῖς θεραπείας προσφέρουσι. Τοῦτο καὶ ἡμῖν ποιητέον. Τοὺς γὰρ ὁλισθαίνοντας ἀναστῆσαι προσήκει, καὶ χεῖρα ὀρέξαι, καὶ παραθαρσῦναι, καὶ τὰ ἐγγενόμενα δήγματα θεραπεῦσαι, καὶ μὴ ἀπαγορεῦσαι αὐτῶν τὴν σωτηρίαν, μηδὲ προδοῦναι τῷ στόματι τοῦ διαδόλου. Τοῦτο καὶ ὁ θεῖος ἀπόστολος Παῦλος διετέλει ποιῶν" καὶ Γαλάτας, μετὰ τὸ σωτήριον βάπτισμα, καὶ τὴν τοῦ θείου Πνεύματος χορηγίαν, εἰς τὴν Ἰόυδαϊκὴν ἀσθένειαν ἐξοχείλαντας, καὶ περιτομὴν δεξαμένους, ὠδύρατο μὲν καὶ πευσε δὲ, καὶ τῆς ἀῤῥωττίας ἐκείνης ἐλευθέρους ἀπἔφηνε. Καὶ ἔστιν αὐτοῦ βοῶντος ἀκοῦσαι" « Τεκνία μου, οὖς πάλιν ὠδίνω, ἄκρις οὗ βορφρωθῇ Χριστὸς ἐν ὑμῖν.» Οὕτω τῶν Κορινθίων διδάσκαλον, τὴν μυσαρὰν ἐχείνην τετολμηχότα πορνείαν, καὶ ἐπαίδευσε πατρικῶς, καὶ ἐπαίδευσε λίαν ἐπιστημόνως, καὶ ἀποχόψας ἐν τῇ προτέρᾳ συνῆψεν ἐν τῇ δευτέρᾳ, καί φησιν" ε« Ὥστε ὑμᾶς μᾶλλον χαρίσασθαι καὶ παρακαλέσαι, μήπως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος. » Καὶ πάλιν᾽ « “ἵνα μὴ πλεονεχτηθῶμεν ὑπὸ τοῦ Σατανᾶ" οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. » Οὕτω καὶ τοῖς τῶν εἰδωλοθύτων μεταλαμδάνηυσι, καὶ ἐπετίμησεν δεόντως, καὶ παρήνεσεν προσήκόντῶς, καὶ τῆ: χαλεπῆς ἠλευθέρωσε πλά- Τούτον χάριν καὶ ὁ Δεσπότης ἡμῶν Χριστὸς, τῶν ἀποστόλων τὸν πρῶτον, οὗ τὴν ὁμολογίαν οἷόν τινα κρηπῖδα καὶ θέμέλιον τῆς Ἐκκλησίας χατέπηξεν, συνεγώρησεν σαλευθῆναι καὶ ἀρνηθῆναι, καὶ πάλιν αὖντον ἀνώρθωσε, δύο κατὰ ταυτὸ διδάσκων᾽ μῆτε ἑαυτοῖς θαῤῥεῖν, καὶ τοὺς σαλενομένους στηρίζειν. "Ορέξατε τοίνυν χεῖρα, παρακαλῶ, τοῖς ὀλισθήσασιν, καὶ ἀνάγετε ἐκ λάχχονυν ταλαιπωρίας, καὶ ἀπὸ πηλοῦ ἰλύος, καὶ στῆσατε ἐπὶ πέτραν τοὺς πόδας αὑτῶν" καὶ ἐμδάλλετε εἰς τὸ στόμα αὐτῶν ἄαμα καινὸν, ὕμνον τῷ Θεῷ ἡμῶν ἵνα γένηται αὐτῶν ὑπόδειγμα τῆς βλάδης ὑπόδειγμα σωτηρίας, καὶ ἴδωσι πολλοὶ, καὶ φοδηθῶσι, καὶ ἐλπίσωσιν ἐπὶ Κύριον τὸν ϑεὸν ἡμῶν. Καὶ χωλυέσθωσαν μὲν τῆς μεταλήψεως τῶν ἱερῶν μυστηρίων, μὴ χωλυέσθωσαν δὲ τῆς τῶν κατηχουμένων εὐχῆς, μηδὲ τῆς τῶν θείων Γραφῶν ἀκροάσεως, μηδὲ τῆς τῶν διδασκάλων παραινέπεως. Τῶν δὲ ἱερῶν χωλυέσθωσαν μυστηρίων, μὴ μέχρι θανάτου, ἀλλὰ χρόνον τίνὰ ῥητόν" ἕως ἂν ἐπιγνῶσι τὴν νόσον, ως τὴν ὑγείαν ποθήσωσιν, ἕως ἂν ἀξίως θρηνήσωσιν, ὅτι τὸν ἀληθῆ βασιλέα καταλιπόντες πρὸς τύραννον ηὐτομόλησαν, καὶ τὸν εὐεργέτην ἐάσαντες, τῷ πολεμίῳ προσεχώρησαν. Ταῦτα καὶ οἱ τῶν ἁγίων καὶ μακαρίων Πατέρων κανόνες διδάσκουσι. Γράφω δὲ ταῦτα, οὐ διδάσκων ὑμῶν τὴν ὁσιότητα, ἀλλ᾽ ἀδελφικῶς ἀναμιμνήσκων" καὶ εἰδὼς ὅτι καὶ χυδερνήτης ἄριστος, ἐν τῷ χαιρῷ τοῦ χειμῶνος, καὶ τῆς παρὰ τῶν ναυτῶν ὑπομνήσεως δεῖται. Οὕτω καὶ Μωῦσῆς ἐκεῖνος ὁ μέγας, ὁ πανεὐφημος, ὁ τὰ πολυθρύλλητα ἐκεῖνα θαυματουργήσας, τὴν τοῦ Ἰοθὸρ ἐδέξατο συμδουλῆὴν, ἀνδρὸς ἔτι τῇ περὶ τὰ εἴδωλα πλάνῃ κατεχομένον, Οὐ γὰρ ἀπεἶδεν εἰς τὴν ἀσέδειαν, ἀλλὰ τῆς συμδουλῇς συνεῖδε τὸ χρήσιμον. Πρὸς δὲ τούτοις παρακαλῶ ὑμῶν τὴν ὁσιότητα, σπουδαίαν ὑπὲρ ἐμοῦ τῷ Θεῷ προσενεγκεῖν προσενχὴν, ἵνα τὰς λειπομένας μοι τῆς ζωῆζς ἡμέρας κατὰ τοὺς αὐτοῦ πολιτεύσωμαι νόμους. Ταῦτα διὰ Στεφάνου γέγραφα" ὃν εἶδον ἡδέως διὰ τὴν τῶν ἠθῶν κοσμιότητα.
Egnōn hōs ezētēsen ho Satanas siniasai kai hymas hōs ton siton, kai endedōchen ho Despotēs, hina deixę̄ ton siton, hina ton chryson dochimasę̄, hina tous doxazontas antidoxasę̄, hina tous athlētas stephanōsę̄, hina tous aristeas anachēryxę̄.s. Egō mentoi dedia kai phrittō, ou peri hymōn agōniōn «hōn gennaiōn tēs alētheias agōnistōn, all᾽ eidōs hoti symdainei kai asthenesteron diakeisthai tinas. Ei gar en dyokaideka apostolois heis heurethē prodotēs, eudēlon hoti en pollaplasiois anthrōpois pleious heuroi tis an tēs teleiotētos apodeontas. Tauta logizomenos synechythēn, kai athymias eneplēsthēn pollēs. « Ei gar paschei hen melos, kata ton theion ᾿Apostolon, sympaschei panta ta melē. n Melē de allēlōn esmen, kaa eis en sōma teloumen, kephalēn echontes ton Despotēn Christon. Mian de homōs echō tou pathous parapsychēn, tēn hymeteran eis noun hosiotēta. Tois gar theiois entraphentes … kata tēn tou Kyriou phōnēn" logois, kai para tou archipoimenos memathēkotes ti ton agathon charaktērizei poimena, eudēlon hoti tēn Psychēn hymōn thēsete hyper tōn prodatōn. e« Ho tar misthōtos, hotan idę̄ ton lykon erchomenon, pheugei, hoti misthōtos esti, kai ou melei autǭ peri tōn prouao de poimēn ho kalos tēn psychēn hautou tithēsin hyper tōn prodatōn. » Houtō kai stratēgos aristos ouk en eirēnę̄ deiknysi tēn oikeian andrian, all᾽ en tǭ tou polemou chairǭ, kai tous allous diegeirōn, kai autos prochindyneuōn tēs stratias. GAtopon gar, tēs men stratēgichēę̄s auton apolauein timēs, en de tǭ tēs chreias chairǭ tous kindynous apodidraskein. Tauta kai hoi trismacharioi prophētai dieteloun poiountes " kai tēs men sōmatikēs sōtērias ēmeloun" panta de ponon kai kindynon hyper tōn misountōn autous kai apostrephomenōn Ioudaiōn anedechonto. Peri toutōn phēsin ho theios ᾿Apostolos, hoti e« Elithasthēsan, epristhēsan, epeirathēsan, en phonǭ makairas apethanon. Periēlthon en mēlōtais, en haichoumenoi, hōn ouk ēn axios ho kosmos houtos en erēmiais planōmenoi, kai oresi, kai spēlaiois, kai tais hopais tēs gēs. » Houtōs hoi theioi apostoloi pasan perinostēuntes tēn oikoumenēn ekērytton, ouk hoikian echontes, ou klinēn, ou strōmnēn, ou trapezan, ouk allēn tina tōn anankaiōn chreian" all᾽ aikizomenoi, kai strethloumenoi, kai chatheirgmenoi, kai myria thanatōn hypomenontes eidē. Kai tauta hypemenon, ouk hyper gnōrimōn anthrōpōn, all᾽ hypeo autōn echeinōn tōn diōkontōn autous tous kindynous hairoumenoi. Pollǭ toinyn dikaioteron hyper homopistōn, kai adelphōn, kai technōn, ton epi tou parontos prosthdalonta kindynon anadexasthai. Tautēn gar tēn philostorgian echei kai tōn alogōn hē physis " esti gar idein kai strouthous hyper tōn neottōn hypermachountas eis dynamin, kai hēn echousin ischyn hyper toutōn eispherontas " kai t᾽ alla de tōn ptēnōn genē ton hyper tōn ekgonōn kindynon anadechetai. Kai ti legō ta ptēna? Kai gar arktoi, kai pardaleis, kai lykoi, kai leontes, pan hotioun pathein hyper tēs tōn ekgonōn sōtērias hairountai " hou gar. pheugousi tous epiontas, alla tēn toutōn dechontai prosdolēn, kai tōn technōn hypermachousi. Tauta de diexēlthon, ouk ek tēs tōn alogōn eikonos eis hypomonēn kai karterian tēn hymeteran philotheian aleiphōn, all᾽ emauton epi tę̄ athymeą gōn, kai peithōn, hōs ou chataleïipsete tou Christou tēn poimnēn tōn lykōn epiontōn apoimanton " alla ton tautēs Kyrion eis symmachian kalesantes, prothymōs anadexesthe ton hyper autēs agōna. Ho gar “poioutos kairos deiknysin, tis men poimēn, eis de mesthōtos, kai tis men philoponōs: poimainei, tis de to men gala esthiei, kai ta eria peridalletai, tēs de tōn prodatōn sōtērias kataphronei. « ᾿Alla pistos ho Theos, hos ouk easei hymas peirathēnai hyper ho dynasys, alla poiēsei syn tǭ peirasmǭ kai tēn echoasin tou dynasthai hymas hypenenkein. n᾽ Ekeino de pa- «erōn pleiona poiēsasthai pronoian " kai mē monon pous saleuomenous stērixai, alla kai tous peptōkotas egeirai " oude gar hoi poimenes tōn nenosēchotōn amelousi prodatōn, alla chōrizousi men auta tōn allōn, pan de eidos autois therapeias prospherousi. Touto kai hēmin poiēteon. Tous gar holisthainontas anastēsai prosēkei, kai cheira orexai, kai paratharsynai, kai ta engenomena dēgmata therapeusai, kai mē apagoreusai autōn tēn sōtērian, mēde prodounai tǭ stomati tou diadolou. Touto kai ho theios apostolos Paulos dietelei poiōn" kai Galatas, meta to sōtērion baptisma, kai tēn tou theiou Pneumatos chorēgian, eis tēn Ioudaïkēn astheneian exocheilantas, kai peritomēn dexamenous, ōdyrato men kai peuse de, kai tēs arrhōttias ekeinēs eleutherous apephēne. Kai estin autou boōntos akousai" « Teknia mou, ous palin ōdinō, akris hou borphrōthę̄ Christos en hymin.» Houtō tōn Korinthiōn didaskalon, tēn mysaran echeinēn tetolmēchota porneian, kai epaideuse patrikōs, kai epaideuse lian epistēmonōs, kai apochopsas en tę̄ proterą synēpsen en tę̄ deuterą, kai phēsin" e« Hōste hymas mallon charisasthai kai parakalesai, mēpōs tę̄ perissoterą lypę̄ katapothę̄ ho toioutos. » Kai palin᾽ « “hina mē pleonechtēthōmen hypo tou Satana" ou gar autou ta noēmata agnooumen. » Houtō kai tois tōn eidōlothytōn metalamdanēusi, kai epetimēsen deontōs, kai parēnesen prosēkontōs, kai tē: chalepēs ēleutherōse pla- Touton charin kai ho Despotēs hēmōn Christos, tōn apostolōn ton prōton, hou tēn homologian hoion tina krēpida kai themelion tēs Ekklēsias chatepēxen, synegōrēsen saleuthēnai kai arnēthēnai, kai palin aunton anōrthōse, dyo kata tauto didaskōn᾽ mēte heautois tharrhein, kai tous salenomenous stērizein. "Orexate toinyn cheira, parakalō, tois olisthēsasin, kai anagete ek lachchonyn talaipōrias, kai apo pēlou ilyos, kai stēsate epi petran tous podas hautōn" kai emdallete eis to stoma autōn aama kainon, hymnon tǭ Theǭ hēmōn hina genētai autōn hypodeigma tēs bladēs hypodeigma sōtērias, kai idōsi polloi, kai phodēthōsi, kai elpisōsin epi Kyrion ton ϑeon hēmōn. Kai chōlyesthōsan men tēs metalēpseōs tōn hierōn mystēriōn, mē chōlyesthōsan de tēs tōn katēchoumenōn euchēs, mēde tēs tōn theiōn Graphōn akroaseōs, mēde tēs tōn didaskalōn parainepeōs. Tōn de hierōn chōlyesthōsan mystēriōn, mē mechri thanatou, alla chronon tina rhēton" heōs an epignōsi tēn noson, ōs tēn hygeian pothēsōsin, heōs an axiōs thrēnēsōsin, hoti ton alēthē basilea katalipontes pros tyrannon ēutomolēsan, kai ton euergetēn easantes, tǭ polemiǭ prosechōrēsan. Tauta kai hoi tōn hagiōn kai makariōn Paterōn kanones didaskousi. Graphō de tauta, ou didaskōn hymōn tēn hosiotēta, all᾽ adelphikōs anamimnēskōn" kai eidōs hoti kai chydernētēs aristos, en tǭ chairǭ tou cheimōnos, kai tēs para tōn nautōn hypomnēseōs deitai. Houtō kai Mōysēs ekeinos ho megas, ho paneuphēmos, ho ta polythryllēta ekeina thaumatourgēsas, tēn tou Iothor edexato symdoulēēn, andros eti tę̄ peri ta eidōla planę̄ katechomenon, Ou gar apeiden eis tēn asedeian, alla tēs symdoulę̄s syneide to chrēsimon. Pros de toutois parakalō hymōn tēn hosiotēta, spoudaian hyper emou tǭ Theǭ prosenenkein prosenchēn, hina tas leipomenas moi tēs zōēzs hēmeras kata tous autou politeusōmai nomous. Tauta dia Stephanou gegrapha" hon eidon hēdeōs dia tēn tōn ēthōn kosmiotēta.
I learned that Satan has demanded to sift you too like wheat, and the Master has permitted it, to show the wheat, to test the gold, to glorify those who glorify him, to crown the athletes, to proclaim the champions. I, however, fear and shudder, not out of anxiety for you, noble contenders for the truth, but because I know that some happen to be rather weakly disposed. For if among twelve apostles one traitor was found, it is clear that among many times as many people one would find more who fall short of perfection. Reckoning this I was troubled and filled with great despondency. 'For if one member suffers,' according to the divine Apostle, 'all the members suffer with it.' We are members of one another and together make up one body, with the Master Christ as our head. Yet I have one consolation for this suffering, when I bring your Holiness to mind. For you have been nourished on the divine words … and have learned from the chief shepherd what marks the good shepherd; so it is clear that you will lay down your life for the sheep. 'For the hireling, when he sees the wolf coming, flees, because he is a hireling and does not care for the sheep; but the good shepherd lays down his life for the sheep.' So too an excellent general shows his courage not in peace but in time of war, both rousing the others and facing danger himself ahead of the army. For it is absurd to enjoy a general's honor and then run from the dangers when the need comes. This the thrice-blessed prophets did constantly: they neglected their bodily safety and undertook every toil and danger for the Jews, who hated them and turned away from them. Of them the divine Apostle says: 'They were stoned, they were sawn in two, they were tempted, they died by the sword. They went about in sheepskins, in … ill-treated, of whom this world was not worthy, wandering in deserts and mountains and caves and the holes of the earth.' So the divine apostles went round the whole world preaching, with no house, no bed, no bedding, no table, nor any other necessity, but being tortured, racked, imprisoned and enduring countless kinds of death. And they endured this not for people they knew, but chose the dangers for the sake of the very people who persecuted them. Much more just is it, then, to take on the present danger that has befallen, for those who share our faith, for brothers and children. Even irrational nature has this affection: one can see sparrows fighting for their young as far as they are able and spending what strength they have for them; and the other kinds of birds take on danger for their offspring. And why speak of birds? Bears, leopards, wolves and lions choose to suffer anything whatever for the safety of their offspring; they do not flee from attackers but take their assault and fight for their young. I have gone through this not to anoint your God-loving Reverence for patience and endurance with the example of irrational animals, but to console myself in my despondency and persuade myself that you will not leave Christ's flock without a shepherd when the wolves attack, but will call its Lord to your aid and eagerly take up the contest for it. For such a time shows who is the shepherd and who the hireling, who shepherds with toil and who eats the milk and wraps himself in the wool but despises the safety of the sheep. 'But God is faithful, who will not let you be tempted beyond what you are able, but with the temptation will also provide the way out, so that you may be able to bear it.' But I urge you … to take greater forethought, not only to steady those who are shaken but also to raise those who have fallen. For shepherds do not neglect the sick sheep; they separate them from the others and apply every kind of treatment to them. This we too must do. It is fitting to raise up those who slip, to stretch out a hand, to encourage them, to treat the bites they have received, and not to despair of their salvation nor betray them to the devil's mouth. This the divine apostle Paul did constantly. When the Galatians, after saving baptism and the supply of the divine Spirit, had run aground on Jewish weakness and accepted circumcision, he lamented over them … and tended them, and set them free from that sickness. One can hear him crying: 'My little children, for whom I am again in labor until Christ is formed in you.' So too the teacher of the Corinthians who had dared that abominable sexual immorality he disciplined as a father, and disciplined very skilfully: having cut him off in the first letter, he joined him again in the second, and says: 'So you should rather forgive and comfort him, lest such a one be swallowed up by excessive sorrow.' And again: 'so that we may not be outwitted by Satan; for we are not ignorant of his designs.' So too those who partook of things offered to idols he both rebuked as was due and exhorted as was fitting, and freed them from that grievous error. For this reason too our Master Christ allowed the first of the apostles, whose confession he fixed as a kind of base and foundation of the church, to be shaken and to deny, and raised him up again, teaching two things at once: not to trust in ourselves, and to steady those who are shaken. Stretch out a hand, then, I beg you, to those who have slipped; 'lead them up from the pit of misery and from the miry clay, set their feet upon the rock, and put into their mouth a new song, a hymn to our God', so that the example of their harm may become an example of salvation, and 'many may see and fear and hope in the Lord' our God. Let them be barred from partaking of the sacred mysteries, but not from the prayer of the catechumens, nor from hearing the divine Scriptures, nor from the exhortation of the teachers. And let them be barred from the sacred mysteries not until death but for a certain fixed time, until they recognize their disease and long for health, until they lament as they should that they abandoned the true King and deserted to the tyrant, and left their benefactor and went over to the enemy. This is what the canons of the holy and blessed fathers also teach. I write this not to teach your Holiness but to remind you as a brother, knowing that even an excellent pilot, in time of storm, needs reminders from the sailors. So too that great Moses, the all-praised, who worked those famous wonders, accepted the counsel of Jethro, a man still held by the error of idols; he did not look at his impiety but saw the usefulness of the counsel. Besides this I beg your Holiness to offer earnest prayer to God for me, that I may live the remaining days of my life according to his laws. I have written this by Stephen, whom I was glad to see for the decency of his character.
Chapter 78
78PG 83
Ὅταν ὁ χυδερνήτης τὶ πάθῃ, ἣ ὁ πρωρεὺς, ἣ τῶν ναντῶν ὁ πρῶτος, τὴν ἐχείνου χρείαν πληροῖ, οὐκ αὖτοχειροτόνητος χυδερνήτης γινόμενος, ἀλλὰ τῆς τοῦ σκάφους προμηθούμενος σωτηρίας. θὕτω πάλιν ἐν πολέμῳ, τοῦ στρατηγοῦ πεσόντος, τῶν χιλιάρχων ὁ πρῶτος τὴν στρατηγίαν χοσμεῖΐ, οὐ τὴν ἐξουσίαν ἀρπάζων, ἀλλὰ τῶν ὁμοφύλων φροντίζων. Οὕτω καὶ ὁ τρισμαχάριος Τιμόθεος τοῦ θεσπεσίου Παύλου τὸν τόπον ἐπλήρου παρ᾽ ἐχείνου πεμπόμενος. Προσήκει τοίνυν τὴν σὴν θεοσέδειαν καὶ χυδερνῆτον, καὶ στρατηγοῦ, καὶ ποιμένος σπουδὴν ἀναδέξασθαι, καὶ πάντα κίνδυνον ὑπὲρ τῶν τοῦ Χριστοῦ προδάτων μεθ' ἡδονῆς καταδέξασθαι, καὶ μὴ χαταλυτεῖν ἔρημα μηδὲ μόνα τὰ θρέμματα: ἀλλὰ καὶ τὸ συντεκαὶ τὸ πλανώμενον ἐπιστρέψαι, καὶ τὸ ὑγιαῖνον τῇ ὑγείᾳ φυλάξαι, καὶ τοὺς ἀγαθοὺς ποιμένας μιμήσασθαι, οἵ πρὸ τῶν ποιμνίων ἑστῶσι, καὶ τὸν πρὸς τοὺς λύκους ἀναδέχονται πόλεμον. ᾿Αναμνησθῶμεν δὲ καὶ τῶν τοῦ πατριάρχου Ἰαχὼδ ῥημάτων, ἃ τοῦ κηδεστοῦ τὴν ἀχαριστίαν διελέγχων προσήνεγκεν" ε« Ἐγὼ ἥμην συγκαιόμενος τῷ χαύματι τῆς ἡμέρας, καὶ τῷ παγετῷ τῆς νυκτός" καὶ ἀφίστατο ὁ ὕπνος τῶν ὀφθαλμῶν. Κριοὺς τῶν προδάτων σου οὐ κατέφαγον, θηριάλωτον οὐκ ἑνήνοχά σοι. Ἐγὼ ἀπετίννυον παρ᾽ ἐμαυτῷ ἁρπάγματα τῆς ἡμέρας καὶ τῆς νυκτός. » Οὗτοι ποιμενιχοὶ χαρακτῆρες, οὗτοι νόμοι τῆς τῶν προδάτων ἐπιμελείας. Εἰ δὲ ἀλόγων προδάτων τοσαὐτὴν ὁ θαυμάσιος ἀνὴρ ἐποιήσατο πρόνοιαν, καὶ ταύτην τῷ πεπιστευκότι τὴν ἀπολογίαν προσήνεγκεν" τί οὐ ποιητέον ἡμῖν, λογικὰ μὲν ἐγχειρισθεῖσιν πρόὄατα, παρὰ δὲ τοῦ Θεοῦ τῶν ὅλων δεξαμένοις ταύτην τὴν ἐπιμέλειαν, καὶ λογιζομένοις ὅτι ὁ Δεσπότης ὑπὲρ τούτων ἔδωχς τὴν Ψυχήν; Τίς δὲ οὐ δέδιέ τε καὶ πέδὲ φριχεν ἀκούων τοῦ Θεοῦ διὰ τοῦ ᾿Ιεξεκιὴλ λέγοντός, ὅτι ε Κρινῶ ἀναμέσον ποιμένος καὶ προδάτου, διότι τὸ γάλα ἡσθίετε, καὶ τὰ ἔρια περιεδάλλεσθε, καὶ τὰ πρόὄατα οὐκ ἐδοσχήσατε. » Καὶ πάλιν, ὅτι ε Σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραὴλ, καὶ ἐὰν μὴ διαστείλῃ τῷ ἀνόμῳ, τοῦ ἀποστρέψαι τὸν ἄνομον ἀπὸ τῆς ὁδοῦ αὖ τοῦ τῆς πονηρᾶς, ὁ ἄνομος ἐκεῖνος ἐν τῇ ἀνομίᾳ αὗτοῦ ἀποθανεῖται, τὸ δὲ αἷμα αὑτοῦ ἐκ τῆς χειρός δου ἐκζητήσω. » Τούτοις συμφωνεῖ καὶ τὰ παραθολιχῶς ὑπὸ τοῦ Κυρίου εἰρημένα" « Δοῦλε ἀργὲ καὶ ὀκνηρὲ, ἔδει σε τὸ ἀργύριόν μου χαταδαλεῖν ἐπὶ τὸν τραπεζίτην, χἀγὼ ἐλθὼν μετὰ τόκου ἀπήτησα ἂν αὐτό. » Διαναστῶμεν τοίνυν, παρακαλῶ, καὶ τῶν τοῦ Δεσπότου προθάτων ὑπερμαχήσωμεν. Εγγὺς ὁ τούτων Δεσπότης, ἐπιφανεῖται πάντως, καὶ τοὺς λύκους ἀποσχεδάσει, καὶ τοὺς ποιμένας δοξάσει. «᾿Αγαθὸς γὰρ Κύριος τοῖς ὑπομένουσιν αὐτὸν, καὶ ψυχῇ, ἣ ζητήσει αὐτόν.» Καὶ μὴ δυσχεράνωμεν τὸν ἐπαναστάντα χειμῶνα᾽ οἷδε γὰρ τὸ συμφέρον ὁ τῶν ἁπάντων Δεσπότης. Διὰ τοῦτο γὰρ καὶ τῷ ᾿Αποστόλῳ αἰτήσαντι τῶν πειρασμῶν τὴν ἀπαλλαγὴν, τὴν αἴτησιν οὐ παρέσχεν, ἀλλ᾽ εἶπεν’ « ᾿Αρχεῖ σοι ἡ χάρις μου" ἣ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. » Ἐνέγκωμεν τοίνυν γενναίως τὰ προσπίπτοντα λυπηρά͵ Ἐν Τοῖς πολέμοις οἱ ἀριστεύοντες δείκνυνται" ἐν τοῖς ἀγῶσιν οἱ ἀθληταὶ στεφανοῦνται᾽ ἡ τῆς θαλάττης ζάλη δήλην ποιεῖ τοῦ κυδερνήτου τὴν τέχνην᾽ τὸ πῦρ τὸν χρυσὸν δοκιμάζει. Μὴ μόνον δὲ ἡμῶν αὐτῶν, παρακαλῶ, φροντίσωμεν, ἀλλὰ πλείονα τῶν ἄλλων ποιησώμεθα πρόνοιαν, καὶ μὴ μόνον τῶν ὑγιαινόντων, ἀλλὰ πολλῷ μᾶλλον τῶν ἀσθενούντων. ᾿Ἀποστολικὸς γάρ ἔστι νόμος διαῤῥήδην βοῶν' ε Παρακαλεῖτε τοὺς ὀλιγοψύχους, ἀντἔχεσθε τῶν ἀσθενῶν.» Ὀρέξωμεν τοίνυν χεῖρε τοῖς κειμένοις, θεραπεύσωμεν αὐτῶν τὰ τραύματα, στή- ΄σωμὲν καὶ αὐτοὺς ἐν τῇ παρατάξει κατὰ τοῦ διαδόλον" οὐδὲν αὐτὸν οὕτως ἀνιάσει, ὡς τὸ πάλιν τούτους ἰδεῖν πολεμοῦντας καὶ βάλλοντας. Φιλάνθρωπός ἐστιν ὁ Δεσπότης, δέχεται τῶν πλημμελούντων τὴν μεταμέλειαν ἀκούσωμεν αὐτοῦ λέγοντος" ε Ζῶ. ἐγὼ, λέγει Κύριος" εἰ θελήσει θελήσω τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὑτὸν καὶ ζῇν; » Διὰ τοῦτο καὶ ὄρκον τῷ λόγῳ προτέθειχεν, καὶ ὁ τοῖς ἄλλοις ἀπαγορεύων τοὺς ὄρκους, ὁμώμοχεν, ἵνα πείσῃ ὡς τῆς ἡμετέρας μεταμελείας καὶ σωτηρίας ἐφίεται. … Τούτων αἱ θεῖαι Βίόλοι μεσταὶ, καὶ αἱ παλαιαὶ, καὶ αἱ χαιναί. Ταῦτα καὶ οἱ κανόνες τῶν ἁγίων Πατέρων διδάσκουσιν. Ἐγὼ δὲ αὐτὰ οὐκ ὡς ἀγνοοῦσιν ὑμῖν γέγραφα, ἀλλ᾽ ὡς εἰδότας ἀνέμνησα“ καὶ ἐμιμησάμην τοὺς ἐπὶ τἧς γῆς ἑστῶτας, καὶ τοῖς χλυδωνιζομένοις κεκρυμμένον μηνύοντας, ἣ σχοῖνον δεχομένους καὶ ἕλχοντας. Ὁ δὲ Θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τἀχεϊ, καὶ εὐφρανεῖ τὰς ἡμετέρας ἀκοὰς τῇ ὑμετέρ γαλήνῃ, εἰπὼν τῇ μαινομένῃ θαλάττῃ" ε Σιώπα, πεφίμωσο.» Ὑμεῖς δὲ … τὰς ὑπὲρ ἡμῶν προσευχὰς αὐτῷ προσενέγχατε. Πλείονα γὰρ ἔχετε παῤῥησίαν, ὡς τοὺς ὑπὲρ αὐτοῦ κινδύνους ἀναδεξάμενοι.
Hotan ho chydernētēs ti pathę̄, hē ho prōreus, hē tōn nantōn ho prōtos, tēn echeinou chreian plēroi, ouk autocheirotonētos chydernētēs ginomenos, alla tēs tou skaphous promēthoumenos sōtērias. thytō palin en polemǭ, tou stratēgou pesontos, tōn chiliarchōn ho prōtos tēn stratēgian chosmeiï, ou tēn exousian arpazōn, alla tōn homophylōn phrontizōn. Houtō kai ho trismacharios Timotheos tou thespesiou Paulou ton topon eplērou par᾽ echeinou pempomenos. Prosēkei toinyn tēn sēn theosedeian kai chydernēton, kai stratēgou, kai poimenos spoudēn anadexasthai, kai panta kindynon hyper tōn tou Christou prodatōn meth' hēdonēs katadexasthai, kai mē chatalytein erēma mēde mona ta thremmata: alla kai to syntekai to planōmenon epistrepsai, kai to hygiainon tę̄ hygeią phylaxai, kai tous agathous poimenas mimēsasthai, hoi pro tōn poimniōn hestōsi, kai ton pros tous lykous anadechontai polemon. ᾿Anamnēsthōmen de kai tōn tou patriarchou Iachōd rhēmatōn, ha tou kēdestou tēn acharistian dielenchōn prosēnenken" e« Egō hēmēn synkaiomenos tǭ chaumati tēs hēmeras, kai tǭ pagetǭ tēs nyktos" kai aphistato ho hypnos tōn ophthalmōn. Krious tōn prodatōn sou ou katephagon, thērialōton ouk henēnocha soi. Egō apetinnyon par᾽ emautǭ harpagmata tēs hēmeras kai tēs nyktos. » Houtoi poimenichoi charaktēres, houtoi nomoi tēs tōn prodatōn epimeleias. Ei de alogōn prodatōn tosautēn ho thaumasios anēr epoiēsato pronoian, kai tautēn tǭ pepisteukoti tēn apologian prosēnenken" ti ou poiēteon hēmin, logika men encheiristheisin prooata, para de tou Theou tōn holōn dexamenois tautēn tēn epimeleian, kai logizomenois hoti ho Despotēs hyper toutōn edōchs tēn Psychēn? Tis de ou dedie te kai pede phrichen akouōn tou Theou dia tou ᾿Iexekiēl legontos, hoti e Krinō anameson poimenos kai prodatou, dioti to gala hēsthiete, kai ta eria periedallesthe, kai ta prooata ouk edoschēsate. » Kai palin, hoti e Skopon dedōka se tǭ oikǭ Israēl, kai ean mē diasteilę̄ tǭ anomǭ, tou apostrepsai ton anomon apo tēs hodou au tou tēs ponēras, ho anomos ekeinos en tę̄ anomią hautou apothaneitai, to de haima hautou ek tēs cheiros dou ekzētēsō. » Toutois symphōnei kai ta paratholichōs hypo tou Kyriou eirēmena" « Doule arge kai oknēre, edei se to argyrion mou chatadalein epi ton trapezitēn, chagō elthōn meta tokou apētēsa an auto. » Dianastōmen toinyn, parakalō, kai tōn tou Despotou prothatōn hypermachēsōmen. Engys ho toutōn Despotēs, epiphaneitai pantōs, kai tous lykous aposchedasei, kai tous poimenas doxasei. «᾿Agathos gar Kyrios tois hypomenousin auton, kai psychę̄, hē zētēsei auton.» Kai mē dyscheranōmen ton epanastanta cheimōna᾽ hoide gar to sympheron ho tōn hapantōn Despotēs. Dia touto gar kai tǭ ᾿Apostolǭ aitēsanti tōn peirasmōn tēn apallagēn, tēn aitēsin ou pareschen, all᾽ eipen’ « ᾿Archei soi hē charis mou" hē gar dynamis mou en astheneią teleioutai. » Enenkōmen toinyn gennaiōs ta prospiptonta lypēra͵ En Tois polemois hoi aristeuontes deiknyntai" en tois agōsin hoi athlētai stephanountai᾽ hē tēs thalattēs zalē dēlēn poiei tou kydernētou tēn technēn᾽ to pyr ton chryson dokimazei. Mē monon de hēmōn autōn, parakalō, phrontisōmen, alla pleiona tōn allōn poiēsōmetha pronoian, kai mē monon tōn hygiainontōn, alla pollǭ mallon tōn asthenountōn. ᾿Apostolikos gar esti nomos diarrhēdēn boōn' e Parakaleite tous oligopsychous, antechesthe tōn asthenōn.» Orexōmen toinyn cheire tois keimenois, therapeusōmen autōn ta traumata, stē- ΄sōmen kai autous en tę̄ parataxei kata tou diadolon" ouden auton houtōs aniasei, hōs to palin toutous idein polemountas kai ballontas. Philanthrōpos estin ho Despotēs, dechetai tōn plēmmelountōn tēn metameleian akousōmen autou legontos" e Zō. egō, legei Kyrios" ei thelēsei thelēsō ton thanaton tou hamartōlou, hōs to epistrepsai hauton kai zę̄n? » Dia touto kai orkon tǭ logǭ protetheichen, kai ho tois allois apagoreuōn tous orkous, homōmochen, hina peisę̄ hōs tēs hēmeteras metameleias kai sōtērias ephietai. … Toutōn hai theiai Bioloi mestai, kai hai palaiai, kai hai chainai. Tauta kai hoi kanones tōn hagiōn Paterōn didaskousin. Egō de auta ouk hōs agnoousin hymin gegrapha, all᾽ hōs eidotas anemnēsa“ kai emimēsamēn tous epi tēs gēs hestōtas, kai tois chlydōnizomenois kekrymmenon mēnyontas, hē schoinon dechomenous kai helchontas. Ho de Theos tēs eirēnēs syntripsei ton Satanan hypo tous podas hymōn en tacheï, kai euphranei tas hēmeteras akoas tę̄ hymeter galēnę̄, eipōn tę̄ mainomenę̄ thalattę̄" e Siōpa, pephimōso.» Hymeis de … tas hyper hēmōn proseuchas autǭ prosenenchate. Pleiona gar echete parrhēsian, hōs tous hyper autou kindynous anadexamenoi.
When the pilot meets with some mishap, the bow-officer or the first of the sailors fills his place, not making himself pilot by his own election but taking thought for the safety of the vessel. So again in war, when the general falls, the first of the tribunes takes up the command, not seizing authority but caring for his comrades. So too the thrice-blessed Timothy filled the place of the inspired Paul when he was sent by him. It befits your Godliness, then, to take on the zeal of pilot, general and shepherd, to accept every danger for Christ's sheep gladly, and not to leave the flock deserted and alone, but to … and turn back the straying, to keep the healthy in health, and to imitate the good shepherds who stand in front of their flocks and take up the war against the wolves. Let us remember also the words of the patriarch Jacob, which he spoke in reproof of his father-in-law's ingratitude: 'I was scorched by the heat of the day and by the frost of the night, and sleep departed from my eyes. The rams of your flock I did not eat; what was torn by beasts I did not bring to you; I myself made good what was stolen by day and by night.' These are the marks of a shepherd, these the laws of caring for sheep. If that admirable man took such forethought for irrational sheep and offered this defense to the one who had entrusted them to him, what must we not do, we who have been entrusted with rational sheep, who received this charge from the God of the universe, and who reckon that the Master gave his life for them? Who does not fear and shudder hearing God say through Ezekiel: 'I will judge between shepherd and sheep, because you ate the milk and clothed yourselves with the wool, and did not feed the sheep'? And again: 'I have made you a watchman for the house of Israel; and if you do not warn the lawless man, to turn the lawless man from his wicked way, that lawless man shall die in his lawlessness, but his blood I will require at your hand.' With this agree the words the Lord spoke in a parable: 'Idle and slothful servant, you ought to have deposited my money with the banker, and on my coming I would have demanded it back with interest.' Let us rise up, then, I beg you, and fight for the Master's sheep. Their Master is near; he will surely appear, scatter the wolves and glorify the shepherds. 'For the Lord is good to those who wait for him, to the soul that will seek him.' And let us not be vexed at the storm that has risen; the Master of all knows what is to our profit. That is why, when the Apostle asked for release from his trials, he did not grant the request but said: 'My grace is sufficient for you; for my power is made perfect in weakness.' Let us bear nobly, then, the painful things that befall us. In wars the champions are revealed; in contests the athletes are crowned; the tossing of the sea shows the pilot's skill; fire tests gold. And let us not, I beg you, care only for ourselves, but take greater forethought for the others, and not only for the healthy but much more for the sick. For there is an apostolic law that cries out plainly: 'Encourage the faint-hearted, help the weak.' Let us stretch out a hand, then, to those who lie fallen, treat their wounds, and set them too in the battle line against the devil; nothing will grieve him so much as to see them fighting and striking again. The Master loves humankind; he accepts the repentance of those who offend. Let us hear him say: 'As I live, says the Lord, do I desire the death of the sinner, and not rather that he turn and live?' For this reason he set an oath before the word, and he who forbids others to swear has sworn, to persuade us that he longs for our repentance and salvation. … The divine books, both old and new, are full of such things. The canons of the holy fathers teach this too. I have written it not as to people who are ignorant, but I have reminded you as people who know; and I have imitated those who stand on land and point out the hidden danger to those tossed by the waves, or catch a rope and pull. 'And the God of peace will soon crush Satan under your feet', and will gladden our ears with your calm, saying to the raging sea, 'Be silent, be still.' And you, … offer your prayers to him for us. For you have greater boldness, since you have taken on dangers for his sake.
Chapter 79
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᾿Δέδωκεν ἡμῖν ὁ Δεσπότης Θεὸς μεγίστην παραψυχὴν ἐν τῷ παρόντι χαιρῷ τὴν ὑμετέραν μεγαλοπρέπειαν, καὶ τῷ κλύδωνι τὸν λιμένα παρέσχε κατάλληλον. Διά τοι [τοῦτο] θαῤῥοῦντες τὰ λυποῦντα διδάσχο. μεν τὸ ὑμέτερον μέγεθος. Πρώην μὲν οὖν ἐγνωρίσαμεν ὑμῶν τῇ μεγαλοφυῖΐᾳ, ὡς ὑπέδειξαν ἡ μῖν οἱ περὶ τὸν μεγαλοπρεπέστατον κόμητα Ῥοῦφον ὑπομνηστικὸν τῇ βασιλικῇ γεγραμμένον χειρὶ, παραχελευόμενον τῷ … λείας παρασχενάσαι ἡμᾶς ἐν τῇ Κύρῳ διάγειν, καὶ εἰς ἑτέραν μὴ ἀπιέναι πόλιν, ὡς συνόδους συνεχῶς εἰς τὴν ᾿Αντιόχειαν συνάγοντας, καὶ τοὺς ὀρθοδόξους ταράττοντας. Ἐπὶ δὲ τοῦ παρόντος γνωρίζω, ὡς τῷ βασιλικῷ πεισθεὶς γράμματι τὴν Κύρον χατἐλαόον' καὶ ἐξ ἣ ἑπτὰ διελθουσῶν ἡμερῶν, ἀπέστειλαν πρός με τὸν καθωσιωμένον Εὐφρόνιον, τὸν στρα“ τηλατιανὸν, μετὰ γραμμάτων, ἀπαιτοῦντές με χαθχὸν γράμμα, καὶ ὑπεσχόμην τῇ Κύρῳ καὶ τῇ ταύτης προσεδρεύειν χώρᾳ, καὶ τὰς ἐγχειρισθείσας μοι ποιμαίνειν ψυχάς. Παρακαλῶ τοίνυν τὴν ὑμετέραν μεγαλοφυῖαν, μαθεῖν ἀχριδῶς, καὶ εἰ ἀληθῶς ταῦτα προστέτακται, καὶ διὰ ποίαν αἰτίαν. Ἐγὼ γὰρ ἄλλας μὲν ἁμαρτίας ἐμαυτῷ πολλὰς σύνοιδα, οὐ μὴν ἢ εἰς τὴν Ἐκκλησίαν τοῦ Θεοῦ, ἣ εἰς τὴν κοινὴν εὐταξίαν οἷδά τι πλημμελήσας. Καὶ ταῦτα γράφω, οὐκ ὡς δυς- 'χεραίνων τὴν ἐν Κύρῳ διαγωγήν’ ὡς γὰρ ἐπὶ τῆς ἀληθείας, πάσης πόλεως λαμπροτάτης αἱρετωτέραν ταύτην ἡγοῦμαι, διὰ τὸ παρὰ Θεοῦ μοι τοῦτον “δεδόσθαι τὸν κλῆρον. Τὸ δὲ ἀνάγκῃ προσδεδέσθαι, καὶ μὴ γνώμῃ, δοκεῖ πως εἶναι ἀνιαρὸν, καὶ πρὸς τούτοις, πρόφασιν δίδωσι τοῖς ἀδικοῦσι θρασύνεσθαι, καὶ ταῖς ἡμετέραις μὴ πείθεσθαι παραινέσεσιν. Οὗ δὴ χάριν παρακαλῶ τὸ ὑμέτερον μέγεθος, εἰ μὲν οὐδὲν τοιοῦτο προστέτακται, δῆλόν μοι τοῦτο ποιῆσαι" εἰ δὲ ἀληθῶς τοῦ χαλλινίχου βασιλέως ἐστὶ τὰ γράμματα, διδάξαι αὐτοῦ τὴν εὑὐσέδειαν, μὴ πείθεσθαι ῥᾳ- ᾿ δίως διαδολαΐῖς, μηδὲ μόνοις τοῖς κατηγόροις διδόναι τὰς ἀκοὰς, ἀλλ᾽ ἁπαιτεῖν εὐθύνας τὸν χατηγορούμενον. ἬἭρχει δὲ καὶ αὐτὴ τῶν πραγμάτων ἡ μαρτυρία, πεῖσαι αὐτοῦ τὴν εὐσέδειαν, ὡς ψευδῇ τὰ καθ᾽ ἡμῶν εἰρημένα. Πότε γὰρ ἡμεῖς τὴν αὐτοῦ γαληνότητα περὶ πράγματος ἡνωχλήσαμεν, ἣ τοὺς μεγάλους ἄρχοντας, ἣ τοῖς ἐνταῦθα κεκτημένοις, πολλοῖς οὖσιν καὶ λαμπροῖς, βαρεῖς ἐγενόμεθα; “Ὅτι δὲ καὶ πολλὰ τῆς ἐχκλησιαστιχῆῇς. προσόδον εἰς τὰ δημόσια ἀνηλώσαμεν οἰκοδομήματα, στοὰς ἐγείροντες καὶ λουτρὰ, καὶ γεφύρας κατασκευάζοντες, καὶ τῶν κοινῶν τῶν ἄλλων ἐπιμελούμενοι, οἷδεν ἣ ὑμετέρα μεγαλοφνῖα. Εἰ δὲ διὰ τοῦτό τινες δυσχεραίνουσιν, ὅτι τῶν τῆς Φοινίκης Ἐκκλησιῶν θρηνοῦμεν τὴν κατάλυσιν, τεφᾷ πείσθω ὑμῶν τὸ μέγεθος, ὡς; οὐκ οἷόν τε ἡμᾶς μὴ ἀλγεῖν, ὁρῶντας τῶν Ἰουδαίων τὸ χέρας εἰς ὗψος αἱ-. ρόμενον, καὶ τοὺς. Χριστιανοὺς ἐν ὀδυρμοῖς καὶ θρήνοις, κἂν εἰς αὐτὰς πέμψωσι τὰς τῆς οἰκουμένης ἐσχαπιά;. Καὶ τῶν ἀποστολικῶν δὲ δογμάτων μὴ ὑπερμαχεῖν οὐ δυνάμεθα" μεμνήμεθα γὰρ τῆς ἀποστολιχῆῇς λεγούσης φωνῆς" « Πε"θαρχεῖν δεῖ Θεῷ μᾶλλον ἣ ἀνθρώποις. » Καὶ τῶν ἐνταῦθα δὲ λυπηρῶν τὸ τοῦ Δεσπότου Χριστοῦ δικαστήριον ἡμῖν φοδερώτερον᾽ ἔχείγῳ γὰρ πάντες παραστησόμεθα, τῶν εἰρημένων καὶ πεπραγμένων εὐθύνας ὑφέξοντες. Δι’ ἐκεῖνο τὸ δικαστήριον φορητὰ ἡμῖν τοῦ παρόντος βίου τὰ σκυθρωπά. ᾿Αρχοῦσα γὰρ ψυχαγωγία τοῖς ἀδικουμένοις ἡ τῶν μελλόντων ἐλπίς. Ἡμῖν δὲ προστέθειχεν ὁ φιλἀνθρωπος; Δεσπότης καὶ τὴν ὑμετέραν μεγαλοφνῖαν,
᾿Dedōken hēmin ho Despotēs Theos megistēn parapsychēn en tǭ paronti chairǭ tēn hymeteran megaloprepeian, kai tǭ klydōni ton limena paresche katallēlon. Dia toi [touto] tharrhountes ta lypounta didascho. men to hymeteron megethos. Prōēn men oun egnōrisamen hymōn tę̄ megalophuiïą, hōs hypedeixan hē min hoi peri ton megaloprepestaton komēta Rhouphon hypomnēstikon tę̄ basilikę̄ gegrammenon cheiri, paracheleuomenon tǭ … leias paraschenasai hēmas en tę̄ Kyrǭ diagein, kai eis heteran mē apienai polin, hōs synodous synechōs eis tēn ᾿Antiocheian synagontas, kai tous orthodoxous tarattontas. Epi de tou parontos gnōrizō, hōs tǭ basilikǭ peistheis grammati tēn Kyron chatelaoon' kai ex hē hepta dielthousōn hēmerōn, apesteilan pros me ton kathōsiōmenon Euphronion, ton stra“ tēlatianon, meta grammatōn, apaitountes me chathchon gramma, kai hypeschomēn tę̄ Kyrǭ kai tę̄ tautēs prosedreuein chōrą, kai tas encheiristheisas moi poimainein psychas. Parakalō toinyn tēn hymeteran megalophuian, mathein achridōs, kai ei alēthōs tauta prostetaktai, kai dia poian aitian. Egō gar allas men hamartias emautǭ pollas synoida, ou mēn ē eis tēn Ekklēsian tou Theou, hē eis tēn koinēn eutaxian hoida ti plēmmelēsas. Kai tauta graphō, ouk hōs dys- 'cherainōn tēn en Kyrǭ diagōgēn’ hōs gar epi tēs alētheias, pasēs poleōs lamprotatēs hairetōteran tautēn hēgoumai, dia to para Theou moi touton “dedosthai ton klēron. To de anankę̄ prosdedesthai, kai mē gnōmę̄, dokei pōs einai aniaron, kai pros toutois, prophasin didōsi tois adikousi thrasynesthai, kai tais hēmeterais mē peithesthai parainesesin. Hou dē charin parakalō to hymeteron megethos, ei men ouden toiouto prostetaktai, dēlon moi touto poiēsai" ei de alēthōs tou challinichou basileōs esti ta grammata, didaxai autou tēn heuysedeian, mē peithesthai rhą- ᾿ diōs diadolaïis, mēde monois tois katēgorois didonai tas akoas, all᾽ hapaitein euthynas ton chatēgoroumenon. HēĒrchei de kai autē tōn pragmatōn hē martyria, peisai autou tēn eusedeian, hōs pseudę̄ ta kath᾽ hēmōn eirēmena. Pote gar hēmeis tēn autou galēnotēta peri pragmatos hēnōchlēsamen, hē tous megalous archontas, hē tois entautha kektēmenois, pollois ousin kai lamprois, bareis egenometha? “Hoti de kai polla tēs echklēsiastichēę̄s. prosodon eis ta dēmosia anēlōsamen oikodomēmata, stoas egeirontes kai loutra, kai gephyras kataskeuazontes, kai tōn koinōn tōn allōn epimeloumenoi, hoiden hē hymetera megalophnia. Ei de dia touto tines dyscherainousin, hoti tōn tēs Phoinikēs Ekklēsiōn thrēnoumen tēn katalysin, tephą peisthō hymōn to megethos, hōs? ouk hoion te hēmas mē algein, horōntas tōn Ioudaiōn to cheras eis hypsos hai-. romenon, kai tous. Christianous en odyrmois kai thrēnois, kan eis autas pempsōsi tas tēs oikoumenēs eschapia?. Kai tōn apostolikōn de dogmatōn mē hypermachein ou dynametha" memnēmetha gar tēs apostolichēę̄s legousēs phōnēs" « Pe"tharchein dei Theǭ mallon hē anthrōpois. » Kai tōn entautha de lypērōn to tou Despotou Christou dikastērion hēmin phoderōteron᾽ echeigǭ gar pantes parastēsometha, tōn eirēmenōn kai pepragmenōn euthynas hyphexontes. Di’ ekeino to dikastērion phorēta hēmin tou parontos biou ta skythrōpa. ᾿Archousa gar psychagōgia tois adikoumenois hē tōn mellontōn elpis. Hēmin de prostetheichen ho philanthrōpos? Despotēs kai tēn hymeteran megalophnian,
The Master God has given us, at the present time, your Magnificence as our greatest consolation, and has provided a harbor to match the storm. That is why we confidently inform your Greatness of what distresses us. Lately we made known to your Magnanimity that those about the most magnificent count Rufus had shown us a memorandum written by the imperial hand, ordering the … to make us stay in Cyrus and not go away to any other city, on the ground that we keep gathering synods at Antioch and troubling the orthodox. Now I inform you that, in obedience to the imperial letter, I have come down to Cyrus; and when six or seven days had passed, they sent the devoted Euphronius, the stratelatianus, to me with letters, demanding of me … a document, and I promised to remain in Cyrus and its territory and to shepherd the souls entrusted to me. I beg your Magnanimity, then, to find out exactly whether these orders were really given, and for what reason. For I am conscious of many other sins in myself, but I know of no offense I have committed against the church of God or against public order. I write this not because I resent living in Cyrus; as before the truth, I consider it preferable to any city however brilliant, because this is the lot God has given me. But to be tied to it by compulsion and not by choice seems somehow painful, and besides it gives wrongdoers an occasion to grow bold and not to obey our exhortations. For this reason I beg your Greatness, if no such order has been given, to make this clear to me; but if the letter is really the victorious emperor's, to teach his Piety not to believe slanders readily, nor to give his ear to accusers alone, but to demand an account from the accused. The very testimony of the facts is enough to persuade his Piety that what has been said against us is false. When did we ever trouble his Serenity about any matter, or the great officials, or become burdensome to the landowners here, who are many and distinguished? That we have spent much of the church's revenue on public buildings, putting up porticoes and baths, building bridges and caring for the other public needs, your Magnanimity knows. If some are vexed because we lament the overthrow of the churches of Phoenicia, let your Greatness be persuaded that we cannot help grieving when we see the horn of the Jews lifted on high and the Christians in lamentations and dirges, even if they send us to the very ends of the world. Nor can we help fighting for the apostolic doctrines, for we remember the apostolic voice that says: 'We must obey God rather than men.' And more fearful to us than the troubles here is the tribunal of the Master Christ; for we shall all stand before it, to give account of what we have said and done. Because of that tribunal the gloomy things of the present life are bearable to us; for the hope of things to come is comfort enough for those who are wronged. And to us the loving Master has added your Magnanimity …
Chapter 80
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Ἐθαύμασα λίαν ὅτι τὰς καθ᾽ ἡμῶν ἐπιδουλὰς οὐ μεμήνυκεν ἡμῖν τὸ ὑμέτερον μέγεθος. Τὸ μὲν γὰρ διαλῦσαι ταύτας εἶχεν ἴσως δυσκολίαν τινὰ, τὸ ψεῦδος ἐξελέγχειν οὐ δυναμένοις" τὸ δὲ γνωρίσαι τὰ τυρευόμενα, οὐ δυναστείας ἔχρῃζεν, ἀλλ᾽ εὐνοϊχῆς διαθέσεως. Καὶ ἡμεῖς μὲν ἠλπίσαμεν, τῆς ὑμετέρας μεγαλοπρεπείας εἰς τὴν βασιλίδα κληθείσης πόλιν, καὶ τὸν ὑψηλὸν τῶν ὑπάρχων θρόνον λαχούσης διαζάλην. Ἐπειράθημεν δὲ θορύδων, οὗς οὐδὲ ἐν ἀρχῇ τῆς διαστάσεως ἑωράκαμεν. Ἔν θρήνοις γὰρ αἱ τῆς Φοινίκης ᾿Εκκλησίαι" ἐν θρήνοις δὲ καὶ αἱ τῇς Παλαιστίνης, ὡς ἅπαντες ἀπαγγέλλουσι, δηλοῖ δὲ τὸ πένθος καὶ τῶν θεοφιλεστάτων ἐπισκόπων τὰ γράμματα. Στένουσι δὲ οἱ παρ᾽ ἡμῖν ἅγιοι ἅπαντες, καὶ πᾶς εὑσεθὴς ὀλοφύρεται σύλλογος" καὶ παῦλαν τῶν προτέρων ταραχῶν προσδοκῶντες, ἑτέρας πάλιν ἐδεξάμεθα. Καὶ γὰρ ἡμεῖς εἰς τὴν Κύρον περιωρίσθημεν, εἵπερ ἀληθὲς τὸ δειχθὲν ἡ μῖν [τὸ] ὑπομνηστικὸν, ὃ φασιν ὑπ᾽ αὐτοῦ γεγράφθαι τοῦ καλλινίχου ἡμῶν βασιλέως" ἔχει δὲ οὕτως’ ε« Ἐπειδὴ ὁ δεῖνα ὁ τῇσὃς τῆ: πόλεως ἐπίσκοπος συνεχῶς ἀθροίζει συνόδους, καὶ ταράττει τοῦτο τοὺς ὀρθοδόξους, μετὰ τῆς σον αὐτὸν ἐν τῇ Κύρῳ διάγειν, καὶ εἰς ἑτέραν μὴ ἀπιέναι πόλιν. » Ἐγὼ μὲν οὖν ἔἕστερξα τὴν ψῆφον, καὶ τὴν ἡσυχίαν ἁσπάξομαι. Καὶ μαρτυρεῖ μου τῇ γνώμῃ τὸ ὑμέτερον μέγεθος. Οἷδε γὰρ ὅπως εἰς τὴν ᾿Αντιόχειαν εἰσιὼν, ἀσυντάχτως ἐξήειν, διὰ τοὺς ἐπισχεῖν αὐτόθι με βουλομένους. Ἠδίκησαν δὲ προφανῶς οἱ τὰς ἀκοὰς ἑκατέρας δεδωκότες τοῖς συκοφάνταις, καὶ θατέραν ἡ μἵν οὐ φυλάξαντες. Καὶ γὰρ τοῖς ἀνδροφόνοις, καὶ τοῖς τὰς ἀλλοτρίας ἀποσυλῶσιν εὐνὰς, ἀπολογίας δέδοται χώρα, καὶ οὐ πρότερον δέχόνται τῆς τιμωρίας τὴν Ψῆφον, ἕως ἂν ἐλεγχθῶσι παρόντες, ἣ συνομολογήσωσιν, ὡς ἀληθὴς ἣ γραφή. ᾿Αρχιερεὺς δὲ πέντε καὶ εἴκοσι ἐπισχοπήσας ἕτη, καὶ; τὸν πρὸ τούτου χρόνον ἐν ἀσχητηρίῳ βιώσας, οὐκ ἱ ἐνοχλήσας ποτὲ δικαστήριον, οὐδὲ παρά του πώποτε ἱ γραφὴν ὑπομείνας, συκοφαντίας γεγένηται παρανάλωμα, οὐδὲ τοῖς τυμδωρύχοις παραπλησίως ἀξιωθεὶς δέξασθαι πεῦσιν, εἰ ἀληθῆ τὰ χατηγορήματα. ᾿Αλλ᾽ οἱ μὲν ἠδίκησαν, ἐγὼ δὲ οὐκ ἠδίχημαι" ἀλλὰ καὶ εἰς μείζους ἀηδίας ηὐτρέπισμαι, Κἂν γὰρ μυριάκις δυσχεραίνουσιν ὅτι θρηνῶ τῇς Φοινίκης τὰς συμφορὰς, οὐ παύσομαι τοῦτο ποιῶν ἕως ἂν ταύτας ὁρῶ. Μόνον γάρ μοι φοδερὸν τὸ θεῖον κριτήριον. Αὐτοὺς δὲ ὅμως εὔχομαι συγγνώμης παρὰ τοῦ Θεοῦ τῶν ὅλων τυχεῖν" τὸ δὲ ὑμέτερον μέγεθος ἀεὶ μὲν εὐδοκιμεῖν, καὶ διαπρέπειν ἐν ἅπασι τοῖς ἀγαθοῖς, κατὰ δὲ τοῦ ψεύδους παῤῥησιάζεσθαι, καὶ τἧς ἀληθείας ὑπερμαχεῖν. Ἴστωσαν δὲ οἱ ταῦτα κατασκευάσαντες, ὡς κἂν εἰς τὰς ἐσχατιὰς τῆς οἰκουμένης ἀπέλθω, οὐκ ἐάσει Θεὸς τὰ δυσσεδῇ δόγματα κρατυνθῆναι, ἀλλὰ νεύσει, καὶ καταλύσει τοὺς τὰ μυσαρὰ θρη-
Ethaumasa lian hoti tas kath᾽ hēmōn epidoulas ou memēnyken hēmin to hymeteron megethos. To men gar dialysai tautas eichen isōs dyskolian tina, to pseudos exelenchein ou dynamenois" to de gnōrisai ta tyreuomena, ou dynasteias echrę̄zen, all᾽ eunoïchēs diatheseōs. Kai hēmeis men ēlpisamen, tēs hymeteras megaloprepeias eis tēn basilida klētheisēs polin, kai ton hypsēlon tōn hyparchōn thronon lachousēs diazalēn. Epeirathēmen de thorydōn, hous oude en archę̄ tēs diastaseōs heōrakamen. En thrēnois gar hai tēs Phoinikēs ᾿Ekklēsiai" en thrēnois de kai hai tę̄s Palaistinēs, hōs hapantes apangellousi, dēloi de to penthos kai tōn theophilestatōn episkopōn ta grammata. Stenousi de hoi par᾽ hēmin hagioi hapantes, kai pas heusethēs olophyretai syllogos" kai paulan tōn proterōn tarachōn prosdokōntes, heteras palin edexametha. Kai gar hēmeis eis tēn Kyron periōristhēmen, heiper alēthes to deichthen hē min [to] hypomnēstikon, ho phasin hyp᾽ autou gegraphthai tou kallinichou hēmōn basileōs" echei de houtōs’ e« Epeidē ho deina ho tę̄sos tē: poleōs episkopos synechōs athroizei synodous, kai tarattei touto tous orthodoxous, meta tēs son auton en tę̄ Kyrǭ diagein, kai eis heteran mē apienai polin. » Egō men oun heesterxa tēn psēphon, kai tēn hēsychian haspaxomai. Kai martyrei mou tę̄ gnōmę̄ to hymeteron megethos. Hoide gar hopōs eis tēn ᾿Antiocheian eisiōn, asyntachtōs exēein, dia tous epischein autothi me boulomenous. Ēdikēsan de prophanōs hoi tas akoas hekateras dedōkotes tois sykophantais, kai thateran hē min ou phylaxantes. Kai gar tois androphonois, kai tois tas allotrias aposylōsin eunas, apologias dedotai chōra, kai ou proteron dechontai tēs timōrias tēn Psēphon, heōs an elenchthōsi parontes, hē synomologēsōsin, hōs alēthēs hē graphē. ᾿Archiereus de pente kai eikosi epischopēsas hetē, kai? ton pro toutou chronon en aschētēriǭ biōsas, ouk hi enochlēsas pote dikastērion, oude para tou pōpote hi graphēn hypomeinas, sykophantias gegenētai paranalōma, oude tois tymdōrychois paraplēsiōs axiōtheis dexasthai peusin, ei alēthē ta chatēgorēmata. ᾿All᾽ hoi men ēdikēsan, egō de ouk ēdichēmai" alla kai eis meizous aēdias ēutrepismai, Kan gar myriakis dyscherainousin hoti thrēnō tę̄s Phoinikēs tas symphoras, ou pausomai touto poiōn heōs an tautas horō. Monon gar moi phoderon to theion kritērion. Autous de homōs euchomai syngnōmēs para tou Theou tōn holōn tychein" to de hymeteron megethos aei men eudokimein, kai diaprepein en hapasi tois agathois, kata de tou pseudous parrhēsiazesthai, kai tēs alētheias hypermachein. Istōsan de hoi tauta kataskeuasantes, hōs kan eis tas eschatias tēs oikoumenēs apelthō, ouk easei Theos ta dyssedę̄ dogmata kratynthēnai, alla neusei, kai katalysei tous ta mysara thrē-
I was greatly surprised that your Greatness did not inform us of the plots against us. To break them up might perhaps have been difficult, since you could not refute the falsehood; but to let us know what was being concocted required no power, only a well-disposed heart. We had hoped, when your Magnificence was called to the imperial city and obtained the lofty throne of the prefects, … the turmoil. But we have met with tumults such as we did not see even at the beginning of the dissension. The churches of Phoenicia are in lamentation, and those of Palestine too, as everyone reports, and the letters of the most God-beloved bishops show their mourning. All the holy people among us groan, and every pious assembly wails; and while we were expecting an end of the former troubles, we have received others again. For we have been confined to Cyrus, if the memorandum shown us is genuine, which they say was written by our victorious emperor himself. It runs thus: 'Since so-and-so, bishop of such-and-such a city, continually gathers synods, and this troubles the orthodox, … that he stay in Cyrus and not go away to any other city.' For my part, I have accepted the sentence and welcome the quiet. Your Greatness can bear witness to my disposition, for you know how, when I went into Antioch, I used to leave without taking leave because of those who wanted to keep me there. Those who gave both ears to the slanderers and did not keep the other for us have plainly done wrong. Even murderers and those who plunder other men's marriage-beds are given room to defend themselves, and they do not receive the sentence of punishment until they are convicted in person or confess that the charge is true. But a high priest who has been bishop for twenty-five years, and before that lived in a monastery, who never troubled a court nor ever faced an indictment from anyone, has become a casualty of slander and has not been thought worthy, as even grave-robbers are, of an inquiry into whether the charges are true. But they have done wrong; I have not been wronged; rather, I am prepared for greater unpleasantness. For even if they are vexed ten thousand times because I lament the calamities of Phoenicia, I will not stop doing so as long as I see them. Only the divine judgment is fearful to me. Yet I pray that they may obtain pardon from the God of the universe, and that your Greatness may always be held in honor and excel in every good thing, and speak boldly against falsehood and fight for the truth. Let those who contrived this know that even if I go away to the ends of the earth, God will not allow impious doctrines to prevail, but will nod and destroy those who … abominable …
Chapter 81
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Ἐν βραχεῖ μὲν ἡμέρας μορίῳ τῆς ὑμετέρας μεσης τοῦ ποθουμένου. “Ἤλπισα δὲ καὶ τὴν μικρὰν συνουσίαν ζώπυρον» εὐνοίας καὶ θερμῆς ἔσεσθαι δια-᾿ θέσεως " ἐψεύσθην δὲ τῆς ἐλπίδος. Δὶς μὲν γὰρ ἤδη γεγραφὼς, ἀντιγράφων οὐκ ἔτυχον" βασιλικῇ δὲ ψήφῳ τῆς Κυρεστῶν χώρας τοὺς ὄρους ὑπερ-. δαίνειν χεχώλυμαι. Αἰτία δὲ οὐδεμία τῇ δοκούσῃ πρόσκειται τιμωρίᾳ, ἀλλ᾽ ὅτι συνόδους ἐπισχοπιχὰς συναθροίξω. Καὶ οὔτε γραφῆς δεικνυμένης, οὔτε τοῦ διώκοντος φαινομένου, οὔτε τοῦ φεύγοντος ἐλεγχθέντος, ἣ ψῆφος ἐξηνέχθη. Καὶ στέργομεν ταύτην, τῶν ἀδικουμένων τὰς ἀντιδόσεις εἰδότες. Οἶδα μέντοι τὸν Φῆστον ( Ῥωμαίων δὲ ἦν οὗτος ἡγεμὼγ τὴν Ἴουδαίων εὐταξίαν πεπιστευμένος), ἡτηχότων τῶν δαίων τὴν τοῦ θεσπεσίου Παύλου σφαγὴν, ἄντικρυς εἰρηκότα᾽ ε Οὐκ ἔξεστιν ἡμῖν Ῥωμαίοις οὖσι χαρίζεσθαι ἄνθρωπον, πρὶν ἂν ὁ κατηγορούμενος κατὰ πρόσωπον σχοίη τοὺς κατηγόρους, τόπον τε ἀπολογίας λάδοι περὶ τοῦ ἐγκλήματος. ν Καὶ ταῦτα ἔλεγεν ἄνθρωπος οὐ πεπιστευκὼς τῷ Δεσπότῃ Χριστῷ, ἀλλὰ τῇ πολυθέῳ πλάνῃ δουλεύων. Ἐγὼ δὲ οὔτε ἐρωτηθεὶς εἴτε συνάγω συνόδους, εἴτε μὴ, καὶ ἐπὶ τίσι συνάγω, καὶ τί τοῦτο λυμαίνεται ἣ τοῖς ἐγχλησιαστιχοῖς, ἣ τοῖς κοινοῖς, τοῖς μέγιστα παρανομῆσασι παραπλησίως τῶν ἄλλων εἴργομαι πόλεων " μᾶλλον δὲ τοῖς μὲν ἄλλοις ἅπασι πᾶσα πόλις ἀνέῳχται, οὐ μόνον τοῖς τὰ ᾿Αρείου καὶ Εὐνομίου φρονοῦσιν, ἀλλὰ καὶ Μανικαίοις, καὶ Μαρχιωνισταῖς, καὶ τοῖς τὰ Βλλεντίνου, καὶ Μοντανοῦ νοσοῦσι, καὶ μέντοι καὶ Ἕλλησι καὶ Ἰουδαίοις " ἐγὼ δὲ, τῶν εὐαγγελικῶν ὑπεραγωνιζόμενος δογμάτων, πάσης εἴργομαι πόλεως. ᾿λλλ᾽ ἐναντία φρονεῖν ἡμᾶς φασί τινες. Οὐκοῦν γενέσθω συνέδριον, παρέστωσαν τῶν θεοφιλεστάτων ἐπισκόπων οἱ κρίνειν εἰδότες, παρέστωσαν τῶν ἐν τέλει καὶ ἀξιωμάτων οἱ τὰ θεῖα πεπαιδευμένοι " εἴπωμεν ἃ φρονοῦμεν, εἰπάτωσαν οἱ κρίνοντες, ποῖον φρόνημα συμθαίνει τῇ τῶν ἀποστόλων διδασκαλίᾳ. Αλλά γε ταῦτα γέγραφα, οὔτε τὴν μεγίστην πόλιν ἱδεῖν ἐφιέμενος, οὔτε εἰς ἄλλην ἀπᾶραι γλιχόμεγος. Τῷ ὄντι γὸρ μᾶλλον ἀσπάζομαι τὴν ἡσυχίαν τῶν ἐν μοναχιχῷ προσχήματι τὰς Ἐκκλησίας οἶκονομεῖν βουλομένων. Ἴστω γὰρ ὑμῶν τὸ μέγεθος, ὡς οὔτε ἐπὶ τοῦ μακαριωτάτου καὶ ἐν ἁγίοις Θεοδότου, οὔτε ἐπὶ τοῦ τῆς μακαρίας μνήμης Ἰωάννου, οὔτε ἐπὶ τοῦ ἁγιωτάτου ἐπισκόπου κυρίου Δόμνον, ἑχὼν εἰς τὴν ᾿Αντιόχειαν εἰσήειν " ἀλλὰ καὶ πεντάκις καὶ ἑξάκις καλούμενος μόλις ὑπήκουον" καὶ ὑπήκουον τῷ ἐκκλησιαστικῷ κανόνι πειθόμενος, ὃς κινδυνεύειν καραχελεύεται τὸν καλούμενον εἰς σύνοδον, καὶ παᾶραγίνεσθαι μὴ βουλόμενον. Εἰσιόντες δὲ τί τῶν ἀπαρεσκόντων Θεῷ πεποιῆκαμεν; ὅτι τὸν δεῖνα καὶ τὸν δεῖνα σιγῆς ἀξίας παρανομίας τετολμηκότας τῶν νους καὶ βίῳ χοσμουμένους τῇ τῆς ἱερωσύνης χειροκονίᾳ προσάγομεν; ὅτι τοῖς λαοῖς τὴν εὐαγγελικὴν διδασκαλίαν προσφέρομεν; Εἰ ταῦτα γραφῆς ἄξια καὶ τιμωρίας, καὶ τὰς μείζους ὑπὲρ τούτων ἥδιστα τιμωρίας δεχόμεθα. ᾿Αλλὰ γὰρ ἀναγκάζουσί με οἱ συκοφάνται. Καὶ πρὸ αὐτῆς τῆς συλλήψεως ὑπἔσχοντό με τῷ Θεῷ προσφέρειν οἱ φύσαντες, καὶ ἐκ σπαργάνων κατὰ τὰς ἐπαγγελίας ἀνέθηκαν, τροφῆς κοιαύτης ἠξίωσαν. Ἐν μοναστηρίῳ τὸν πρὸ τῆς ἐπισκοπῆς διατελέσας χρόνον, ἄκων τὴν τῆς ἐπισκοπῆς ἐδεξάμην χειροτονίάν. Πέντε καὶ εἴκοσι διετέλεσα ἔτη, οὔτε χατεντευχθεὶς ὑπό τινος, οὔτε αἰτιασάμενος ἕτερον. Οὐ προσήδρευσὲ τις δικαστηρίῳ τῶν ὑπ᾽ ἐμὲ εὐλαδεστάτων κληρικῶν ἐν τοσούτοις ἕτεσιν. Οὐκ δὔολὸν, οὐκ ἑμάτιον παρά τινος ἐδεξάμην. Ἕνα ἄρτον ἣ ὠδν οὐδεὶς τῶν ἐμῶν συνοίχων ἐδέξατο πώποτε. Πλὴν τῶν ῥακίων ὧν περιδέδλημαι, οὐδὲν κτήσασθαι δνεσχόμην. Δημοσίας στοὰς ἐκ τῶν ἐκκλησιαστικῶν ῥέοντος ποταμοῦ τὴν πόλιν μὴ ὑδρευομένην εὑρὼν, τὸν ἀγωγὸν χατεσχεύασα, καὶ τὴν ἄνυδρον πόλιν ὑδάτων ἐπλέρωσα. Καὶ ἵνα ταῦτα χαταλίπω, κώμας ὀκτὼ τῆς Μαρκίωνος, καὶ τὰς πέριξ κειμένας, ἀσμένας πρὸς τὴν ἀλήθειαν ἐποδήγησα" ἄλλην κώμην Εὐνομιανῶν πεπληρωμένην, καὶ ἄλλην ᾿Αρειανῶν, τῷ φωτὶ τῆς θεογνωσίας προσήγαγον, καὶ διὰ τὴν θείαν χάριν οὐδὲ ἕν παρ᾽ ἡμῖν αἱρετιχῶν ὑπελείφθη ζιζάνιον. Καὶ ταῦτα οὐκ ἀκινδύνως πε- "χοίηχα, ἀλλὰ τὸ αἷμά μον πολλάκις ἐχχύσας, πολλάκις χαταλευσθεὶς ὑπ᾽ αὐτῶν, καὶ εἰς αὐτὰς φθάσας ἡγοῦ ἄδου τὰς πύλας. ᾿Αλλὰ γὰρ ἄφρων ἐγενόμην καυχώμενος " τῆς δὲ ἀνάγκης, οὐ τῆς γνώμης τὰ εἰρημένα, Τοῦτο δὲ καὶ ὁ τρισμαχάριος Παῦλος ἡναγκάσθη δρᾶσαί ποτε, τῶν κατηγορούντων ἐμφράττων τὸ στόμα. Στέγω δὲ ὅμως τὴν δοκοῦσαν ἀτιμίαν, καὶ τιμὴν ἄκραν ὑπολαμδάνω " ἀκούω γὰρ τῆς ἀποστολικῆς βοώσης φωνῇς: ες Πάντες οἱ θέλοντες ζῇν εὐσεδῶς ἐν Χριστῷ Ἰησοῦ, διωχθήσον-᾿ ται.» Τὴν δὲ ὑμετέραν μεγαλοπρέπειαν παρακαλῶ, φροντίσαι τῶν ἐκκλησιαστικῶν πραγμάτων, καὶ τὴν ἐπαναστᾶπαν χατευνάσαι ζάλην" τῷ ὄντι γὰρ οὐδὲ ἐν ἀρχῇ τῆς διαστάσεως τοιαύτη τὴν Ἐκκλησίαν χατέλαδε σύγχυσις. Οὐδεὶς ὑμᾶς διδάσκει τῶν κιν-“ δύνων τὸ μέγεθος, τῶν ἐν Φοινίκῃ Χριστιανῶν τοὺς θρήνους, τῶν παρ᾽ ἡμῖν ἁγιωτάτων μοναζόντων τοὺς ὀδυρμούς. Οὗ δὴ χάριν καὶ πλείοσιν ἐχρησάμην λόγοις, ἵνα μαθοῦσα ὑμῶν ἡ μεγαλοφυῖα τῶν Ἐκκλησιῶν τὸν κλύδωνα, χαταπαύσῃ τοῦτον, καὶ τὴν ἀν
En brachei men hēmeras moriǭ tēs hymeteras mesēs tou pothoumenou. “Ēlpisa de kai tēn mikran synousian zōpyron» eunoias kai thermēs esesthai dia-᾿ theseōs " epseusthēn de tēs elpidos. Dis men gar ēdē gegraphōs, antigraphōn ouk etychon" basilikę̄ de psēphǭ tēs Kyrestōn chōras tous orous hyper-. dainein chechōlymai. Aitia de oudemia tę̄ dokousę̄ proskeitai timōrią, all᾽ hoti synodous epischopichas synathroixō. Kai oute graphēs deiknymenēs, oute tou diōkontos phainomenou, oute tou pheugontos elenchthentos, hē psēphos exēnechthē. Kai stergomen tautēn, tōn adikoumenōn tas antidoseis eidotes. Oida mentoi ton Phēston ( Rhōmaiōn de ēn houtos hēgemōg tēn Ioudaiōn eutaxian pepisteumenos), hētēchotōn tōn daiōn tēn tou thespesiou Paulou sphagēn, antikrys eirēkota᾽ e Ouk exestin hēmin Rhōmaiois ousi charizesthai anthrōpon, prin an ho katēgoroumenos kata prosōpon schoiē tous katēgorous, topon te apologias ladoi peri tou enklēmatos. n Kai tauta elegen anthrōpos ou pepisteukōs tǭ Despotę̄ Christǭ, alla tę̄ polytheǭ planę̄ douleuōn. Egō de oute erōtētheis eite synagō synodous, eite mē, kai epi tisi synagō, kai ti touto lymainetai hē tois enchlēsiastichois, hē tois koinois, tois megista paranomēsasi paraplēsiōs tōn allōn eirgomai poleōn " mallon de tois men allois hapasi pasa polis aneǭchtai, ou monon tois ta ᾿Areiou kai Eunomiou phronousin, alla kai Manikaiois, kai Marchiōnistais, kai tois ta Bllentinou, kai Montanou nosousi, kai mentoi kai Hellēsi kai Ioudaiois " egō de, tōn euangelikōn hyperagōnizomenos dogmatōn, pasēs eirgomai poleōs. ᾿lll᾽ enantia phronein hēmas phasi tines. Oukoun genesthō synedrion, parestōsan tōn theophilestatōn episkopōn hoi krinein eidotes, parestōsan tōn en telei kai axiōmatōn hoi ta theia pepaideumenoi " eipōmen ha phronoumen, eipatōsan hoi krinontes, poion phronēma symthainei tę̄ tōn apostolōn didaskalią. Alla ge tauta gegrapha, oute tēn megistēn polin hidein ephiemenos, oute eis allēn aparai glichomegos. Tǭ onti gor mallon aspazomai tēn hēsychian tōn en monachichǭ proschēmati tas Ekklēsias oikonomein boulomenōn. Istō gar hymōn to megethos, hōs oute epi tou makariōtatou kai en hagiois Theodotou, oute epi tou tēs makarias mnēmēs Iōannou, oute epi tou hagiōtatou episkopou kyriou Domnon, hechōn eis tēn ᾿Antiocheian eisēein " alla kai pentakis kai hexakis kaloumenos molis hypēkouon" kai hypēkouon tǭ ekklēsiastikǭ kanoni peithomenos, hos kindyneuein karacheleuetai ton kaloumenon eis synodon, kai paaraginesthai mē boulomenon. Eisiontes de ti tōn apareskontōn Theǭ pepoiēkamen? hoti ton deina kai ton deina sigēs axias paranomias tetolmēkotas tōn nous kai biǭ chosmoumenous tę̄ tēs hierōsynēs cheirokonią prosagomen? hoti tois laois tēn euangelikēn didaskalian prospheromen? Ei tauta graphēs axia kai timōrias, kai tas meizous hyper toutōn hēdista timōrias dechometha. ᾿Alla gar anankazousi me hoi sykophantai. Kai pro autēs tēs syllēpseōs hypeschonto me tǭ Theǭ prospherein hoi physantes, kai ek sparganōn kata tas epangelias anethēkan, trophēs koiautēs ēxiōsan. En monastēriǭ ton pro tēs episkopēs diatelesas chronon, akōn tēn tēs episkopēs edexamēn cheirotonian. Pente kai eikosi dietelesa etē, oute chatenteuchtheis hypo tinos, oute aitiasamenos heteron. Ou prosēdreuse tis dikastēriǭ tōn hyp᾽ eme euladestatōn klērikōn en tosoutois hetesin. Ouk dyolon, ouk hemation para tinos edexamēn. Hena arton hē ōdn oudeis tōn emōn synoichōn edexato pōpote. Plēn tōn rhakiōn hōn peridedlēmai, ouden ktēsasthai dneschomēn. Dēmosias stoas ek tōn ekklēsiastikōn rheontos potamou tēn polin mē hydreuomenēn heurōn, ton agōgon chatescheuasa, kai tēn anydron polin hydatōn eplerōsa. Kai hina tauta chatalipō, kōmas oktō tēs Markiōnos, kai tas perix keimenas, asmenas pros tēn alētheian epodēgēsa" allēn kōmēn Eunomianōn peplērōmenēn, kai allēn ᾿Areianōn, tǭ phōti tēs theognōsias prosēgagon, kai dia tēn theian charin oude hen par᾽ hēmin hairetichōn hypeleiphthē zizanion. Kai tauta ouk akindynōs pe- "choiēcha, alla to haima mon pollakis echchysas, pollakis chataleustheis hyp᾽ autōn, kai eis autas phthasas hēgou adou tas pylas. ᾿Alla gar aphrōn egenomēn kauchōmenos " tēs de anankēs, ou tēs gnōmēs ta eirēmena, Touto de kai ho trismacharios Paulos hēnankasthē drasai pote, tōn katēgorountōn emphrattōn to stoma. Stegō de homōs tēn dokousan atimian, kai timēn akran hypolamdanō " akouō gar tēs apostolikēs boōsēs phōnę̄s: es Pantes hoi thelontes zę̄n eusedōs en Christǭ Iēsou, diōchthēson-᾿ tai.» Tēn de hymeteran megaloprepeian parakalō, phrontisai tōn ekklēsiastikōn pragmatōn, kai tēn epanastapan chateunasai zalēn" tǭ onti gar oude en archę̄ tēs diastaseōs toiautē tēn Ekklēsian chatelade synchysis. Oudeis hymas didaskei tōn kin-“ dynōn to megethos, tōn en Phoinikę̄ Christianōn tous thrēnous, tōn par᾽ hēmin hagiōtatōn monazontōn tous odyrmous. Hou dē charin kai pleiosin echrēsamēn logois, hina mathousa hymōn hē megalophuia tōn Ekklēsiōn ton klydōna, chatapausę̄ touton, kai tēn an
In a brief part of a day … your … of what I longed for. I hoped that the brief meeting would be a spark of goodwill and warm affection; but I was cheated of my hope. For though I have now written twice, I have not received a reply; and by imperial sentence I have been forbidden to cross the boundaries of the territory of Cyrus. No charge is attached to this apparent punishment except that I gather episcopal synods. With no indictment shown, no prosecutor appearing, no defendant convicted, the sentence was pronounced. And we accept it, knowing the recompense that awaits the wronged. Yet I know that Festus (he was a Roman governor entrusted with keeping order among the Jews), when the Jews asked for the death of the inspired Paul, said outright: 'It is not lawful for us, being Romans, to give up any man before the accused has met his accusers face to face and had opportunity to make his defense concerning the charge.' And this was said by a man who did not believe in the Master Christ but served the error of many gods. But I, without being asked whether I gather synods or not, and for what purpose I gather them, and what harm this does to the affairs of the church or of the public, am shut out of the other cities like those guilty of the greatest crimes. Rather, every city is open to all others, not only to those who hold the views of Arius and Eunomius, but also to Manichees and Marcionites, and to those sick with the opinions of Valentinus and Montanus, and indeed to pagans and Jews; but I, who fight for the doctrines of the gospel, am shut out of every city. But some say that we hold contrary views. Then let a council be held; let those of the most God-beloved bishops who know how to judge be present; let those of the officials and dignitaries who are instructed in divine things be present; let us say what we believe, and let the judges say which belief agrees with the teaching of the apostles. I have written this not because I want to see the greatest city or long to go away to another. For truly I welcome quiet more than those who wish to manage the churches in monastic garb. Let your Greatness know that neither in the time of the most blessed Theodotus, now among the saints, nor of John of blessed memory, nor of the most holy bishop, lord Domnus, did I go into Antioch of my own accord; summoned five and six times, I barely obeyed, and I obeyed in compliance with the church canon that orders anyone summoned to a synod who will not come to be in danger of penalty. And when we went in, what did we do that displeases God? That we … so-and-so and so-and-so, who had dared lawless acts best passed over in silence, and bring to ordination to the priesthood those adorned with … and life? That we offer the gospel teaching to the people? If these things deserve indictment and punishment, we will gladly accept even greater punishments for them. But the slanderers compel me to speak. Even before my conception my parents promised to offer me to God, and from my swaddling clothes they dedicated me according to their promises and gave me an upbringing to match. I spent the time before my episcopate in a monastery, and I received episcopal ordination against my will. I have spent twenty-five years without being accused by anyone or accusing anyone else. In all those years not one of the most reverent clergy under me has waited at a court. I have not received an obol or a garment from anyone. None of my household has ever received a loaf or an egg. Apart from the rags I wear, I have allowed myself to acquire nothing. Public porticoes from the church's … finding that the city was not supplied with water from the flowing river, I built the aqueduct and filled the waterless city with water. And to pass over these things, I led eight villages of Marcion's followers, and those lying round them, gladly to the truth; another village full of Eunomians and another of Arians I brought to the light of the knowledge of God, and by divine grace not a single tare of heretics has been left among us. And I did this not without danger: I often shed my blood, I was often stoned by them, and I came to the very gates of Hades. But I have become a fool in boasting; what I have said is from necessity, not from choice. The thrice-blessed Paul too was once compelled to do this, to stop the mouths of his accusers. Still, I accept this seeming dishonor and take it as the highest honor; for I hear the apostolic voice crying: 'All who desire to live godly in Christ Jesus will be persecuted.' I beg your Magnificence to take care of the affairs of the church and to calm the storm that has arisen; for truly not even at the beginning of the dissension did such confusion take hold of the church. No one informs you of the greatness of the dangers, the laments of the Christians in Phoenicia, the wailing of the most holy monks among us. That is why I have used more words: so that your Magnanimity, learning of the storm in the churches, may stop it and …
Chapter 82
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Ἤλπισα συχνὰς ἐν τῷ παρόντι χαιρῷ δέξασθαι τἧς σῆς ἁγιωσύνης ἐπιστολάς. Προδηλοτάτην γὰρ … ἐδεόμεθα. Οἱ γὰρ τὴν Μαρκίωνος, καὶ Βαλεντίνου, καὶ Μάνητος, καὶ τῶν ἄλλων Δοχιτῶν αἵρεσιν ἐπὶ ᾿ τοῦ παρόντος ἀνανεούμενοι, δυσχεραίνοντες ὅτι τὴν αἴρεσιν αὐτῶν ἄντικρυς στηλιτεύομεν, ἐξαπατῆσαι τὰ; βασιλικὰς ἐπειράθησαν ἀκοὰς, αἱρετικοὺς ἡμᾶς ἀποκαλοῦντες, καὶ εἰς δύο μερίζειν νἱοὺς τοῦντες τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν ἑνανηρωπήσαντα Θεὸν Λόγον. ᾿Αλλ᾽ οὐκ ἔπεισαν ᾿ ὥσπερ ἤλπισαν λέγοντες. Οὗ δὴ χάριν ὑπομνηστικὸν ἐγράφη τῷ μεγαλοπρεπεστάτῳ καὶ ἐνδοξοτάτῳ στρατηγῷ καὶ ὑπάτῳ, αἱρέσεως μὲν κατηγορίαν οὐδεμίαν ἔχον, ἄλλας δέ τινας αἰτίας, καὶ ταύτας ψευδεῖς. Συνόδους γὰρ ἔλεγόν με συχνὰς εἰς τὴν. ᾿Αντιόχειαν συναγείρειν, καὶ τοῦτό τινᾶς λυπεῖν, καὶ διὰ τοῦτο χρῆναί με ἡσυχίαν ἄγειν, καὶ τὰς ἐγχεχειρισμένας οἰκονομεῖν ᾿Εκκλησίας. Τούτου μοι τοίνυν τοῦ ὑπομνηστιχοῦ δειχθέντος, ἥρπασα τὴν ψῆφον, ὡς πρόξενον ἀγαθῶν. Πρῶτον μὲν γὰρ τὴν «ριπόθητον ἀπέλαδον ἡσυχίαν. Εἶτα δὲ πολλὰς ἐλπίζω τῶν ὑπ' ἐμοῦ πλημμεληθέντων ἐξαλειφθῆναι χτλῖδας διὰ τὴν τυρευθεῖσαν καθ᾽ ἡμῶν ἀδικίαν ὑπὸ τῶν τῆς ἀληθείας ἐχθρῶν. "Ἔδειξε δὲ καὶ λίαν ἐναργῶς κἀν τῷ παρόντι βίῳ τῶν ὅλων ὁ Πρύτανις, ὅσην τῶν ἀδικουμένων ποιεῖται κηδεμονίαν. Ἡμῶν γὰρ ἡσυχίαν ἀγόντων, καὶ εἴσω τῶν τῖςς πατρίδος ὅρων εἰργομένων, καὶ τῶν κατὰ τὴν ᾿Ανατολὴν πάντων ἀνιωμένων. μὲν, καὶ πικρῶς ὀδυρομένων, σιγᾷν δὲ διὰ τὸ προσπεσὸν δέος ἠναγχασμένων (τὰ γὰρ καθ᾽ ἡμῶν γεγενημένα, τὸ τῆς δειλίας πᾶσιν ἐνέθηχε … δέος), αὐτὸς ὁ Κύριος ἐκ τοῦ οὐρανοῦ διέχυψε, καὶ τῶν τὴν συκοφαντίαν ὑφηνάντων τὴν συκοφαντίαν διήλεγξε, καὶ τὸ δυσσεδὲς αὐτῶν ἐγύμνωσε φρόνημα. Οὗτοι καὶ τὴν ᾿Αλεξάνδρειαν ἐξώπλισαν καθ᾽ ἡμῶν, καὶ τὰς πάντων ἀκοὰς περιδομδοῦσι διὰ τῶν ἀξίων αὑτῶν ὑπουργῶν, ὡς ἡμεῖς ἀνθ᾽ ἑνὸς δύο κηρύττομεν υἱούς. ᾿Εγὼ δὲ τοσοῦτον ἀπέχω τοῦ μυσαροῦ τούτου φρονήματος, ὅτι καί τινας τῶν ἁγίων Πατέρων τῶν ἐν Νικαίᾳ συνεληλυθότων εὑρηχὼς πρὸς τὴν ᾿Αρείου μανίαν ἐν συντάγμασιν. ἀποτεινομένους, καὶ ἀναγχαζομένους διὰ τὸν πρὸς ἐκείνους ἀγῶνα πλείονι διαιρέσει κεχρῆσθαι, δυσχεραίνω καὶ οὗ προσίεμαι τὴν τοιαύτην διαίρεσιν οἶδα γὰρ ὡς ἢ ἀνάγκη τῆς διαιρέσεως ἀμετρίαν εἰργάζετο. Καὶ ἵνα μὲ μή τις ὑπολάθοι δεδιότα νῦν ταῦτα λέγειν, ἔξεστι τῷ βουλομένῳ τοῖς παλαιοῖς μου συγγράμμασιν ἐντυχεῖν, τοῖς πρὸ τῆς συνόδου τῆς ἐν Ἐφέσῳ, καὶ τοῖς μετ᾽ ἐχείνην πάλιν πρὸ δυοκαΐδεκα ἐτῶν. Διὰ γὰρ τὴν τοῦ Θεοῦ χάριν, καὶ τοὺς προφῆτας ἅπαντας ἡρμηνεύσαμεν, καὶ τὸ Ἑαλτῇριον, καὶ τὸν ᾿Απόστολον" καὶ πρὸς τοὺς τὰ ᾿Αρείου φρονοῦντας, καὶ πρὸς τοὺς τὰ Μαχεδονίου νοσοῦντας, καὶ πρὸς τὴν ᾿Απολιναρίου τερθρείαν, καὶ πρὸς τὴν Μαρκίωνος λύτταν συνεγράψαμεν πάλαι" καὶ ἐν ἐκάστῳ τῶν συγγραμμάτων, διὰ τὴν τοῦ Θεοῦ μου χάριν, τὸ ἐκκλησιαστικὸν φρόνημα διαλάμπει. Καὶ μυστικὴ δὲ ἡμῖν συγγέγραπται βίβλος, καὶ περὶ Προνοίας ἑτέρα, καὶ πρὸς τὰς πεύσεις τῶν Μάγων ἄλλη, καὶ τῶν ἁγίων ὁ βίος, καὶ πρὸς τούτοις ἕτερα πολλὰ, ἵνα μὴ καθ᾽ ἕχαστον λέγω. ᾿Απηρίθμησα δὲ ταῦτα, οὐ φιλοτιμίᾳ χρώμενος, ἀλλὰ πρόκλησιν προσφέρων, κκαὶ τοῖς κατηγόροις, καὶ τοῖς κρίνειν ἐθέλουσιν, ὁποῖα ἄν ἐθέλωσι βασανίσαι τῶν συγγραμμάτων. Οὐ γὰρ εὑρήσουσιν ἡμᾶς, διὰ τὴν τοῦ Θεοῦ μον γάριν, ἄλλο τι φρονοῦντας, ἣ ἅπερ παρὰ τῆς ἁγίας Γραφῆς παρειλήφαμεν. Ταῦτα τοίνυν μαθοῦσα παρ᾽ ἡμῶν ἡ ἁγιότης σου, διδαξάτω τοὺς ἀγνοοῦντας, καὶ τὰς λοιδορούσας νους πειθέτω, μὴ τοιαῦτα περὶ ἡμῶν δοξάζειν, οἷα παρὰ τῶν συκοφαντῶν ἔμαθον " ἀλλὰ πείθεσθαι τῷ νομοθέτῃ βοῶντι" ε« ᾿λκοὴν ματαίαν οὐ παραδέξῃ» καὶ ἀναμένειν τὴν τῶν πραγμάτων ἐξέτασιν. Ἐγὼ δὲ εὔχομαι μὲν γαλήνης ἀπολαῦσαι τὰς Ἐκκλησίας, καὶ τὸν μακρὸν τοῦτον καὶ χαλεπὸν διαλυϑῆναι χειμῶνα. Εἰ δὲ οὐκ ἐᾷ τῶν ἡμετέρων ἁμαρτημάτων τὸ πλῆθος, ἀλλ᾽ ἐξεδόθημεν διὰ ταῦτα τῷ σινιάξοντι, εὐχόμεθα τῶν ὑπὲρ τῆς πίστεως χκινδύνων μεταλαχεῖν " ἵνα, ἐπειδὴ τὴν ἀπὸ τοῦ βίου παῤῥησίαν οὐκ ἔχομεν, ἀπό γε τοῦ φυλάξαι τὴν πίστιν ἀχίόδηλον, οἴκτου τύχωμεν καὶ συγγνώμης ἐν τῇ τῆς Δεσποτιχῆς ἐπιφανείας ἡμέρᾳ. Ταῦτα δὲ ἡμῖν συνεύξασθαι καὶ τὴν σὴν παραχαλοῦμδν ἁγιωσύνην. ᾿ ΠΓ’". --- Θεοδωρήτου ἐπισκόπου Κύρου, πρὸς Διόσ- Μεγίστην φέρει τοῖς συχοφαντουμένοις παραψυχὴν «ὰ τῆς θείας Γραφῆς διηγήματα. Ὅταν γάρ τις ὑπὸ βληθεὶς τὰς ὀξείας δέξηται τῆς ἀθυμίας ἀκίδας, ἀναμιμνήσχεταί τε τῆς κατὰ τὸν ἀξιάγαστον Ἰωσὴφ ἱστορίας, καὶ ὁρῶν τῆς σιυφροσύνης τὸ ἄγαλμα, καὶ τῆς πμντοδαπῆς ἀρετῆς τὸν διδάσκαλον συκοφαντίας γραφὴν ὑπομείναντα, … καὶ πεδιθέντα, καὶ πλεῖστον ὅσον ἐν εἰρκτῇ σχολάσαντα χρόνον, τῷ τοῦ διηγήματος φαρμάκῳ βαστάζει τὴν ἀλγηδόνα " ὅταν δὲ πάλιν εὕρἰσκῇ τὸν πραότατον Δαβὶδ ὡς τύραννον ὑπὸ τοῦ Σαοὺλ ἐλαυνόμενον, τὸν δὲ τὸν πολέμιον θηρεύπάλιν ἐντεῦθεν τῆς ἀθυμίας λαμδάνει. Ὅταν δὲ καὶ αὐτὸν ἴδῃ τὸν Δεσπότην Χριστὸν τὸν Ποιητὴν τῶν αἰώνων, τὸν των ἁπάντων Δημιουργὸν, τὸν ἀληθινὸν Θεὸν, καὶ τοῦ ἀληθινοῦ Θεοῦ Υἱὸν, πάλιν ὑπὸ τῶν ἀλιτηρίων Ἰουδαίων φάγον καὶ οἱνοπότην ὀνομαζόμενον, οὐκ ἔτι μόνον ψυχαγωγίαν, ἀλλὰ καὶ εὐθυμίαν καρποῦται μεγίστην" ἅτε δὴ τῆς Δε… Ταῦτα δὲ γράψαι νῦν ἠναγκάσθην, ἐντυχὼν τοῖς παρὰ τῆς σῆς ὁσιότητος γραφεῖσι τῷ δεσπότῃ μου τῷ θεοφιλεστάτῳ καὶ ἁγιωτάτῳ ἀρχιεπισχόπῳ Δόμνῳ. Προσέκειτο γὰρ αὐτοῖς καὶ τόδε, ὥς τινες τὴν μεγίστην πόλιν, τὴν ὑπὸ τῆς σῆς ἁγιότητος ἰθυνομένην, κατειληφότες, ἔγραψαν ἡμᾶς ὡς εἰς δύο υἱοὺς μερίζοντας τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ ταῦτα ἐν ᾿Αντιοχείᾳ διαλεγομένους, ἔνθα πολλαὶ μυριάδες τῶν ἀκροατῶν πληροῦσι τὸν σύλλογον. Καὶ ἐκείνους μὲν ἐθρήνησα ὡς προδὲ, καί μοι σύγγνωθι, δέσποτα, ὑπὸ ὀδύντς λέγεῖν βιαζομένῳ, ὅτι μοι θατέραν τῶν ἀκοῶν ἡ κατὰ Θεόν σου τελειότης οὐκ ἐφύλαξεν ἀκεραίαν, ἀλλὰ τοῖς ψευδῶς παρ᾽ ἐχείνων εἰρημένοις ἐπίστευσεν " κἀκεῖνοι μὲν τρεῖς εἶσιν ἢ τέσσαρες, ἣ πέντε καὶ δέκα. Ἐγὼ δὲ πολλὰς ἔχω μυριάδας ἀκροατῶν τῇ τῆς διδασκαλίας ὀρθότητι μαρτυρούσας. Ἕξ μὲν γὰρ ἕτη διετέλεσα διδάσκων ἐπὶ τοῦ τῆς μακαρίας καὶ ὁσίας μνήμης Θεοδότου τῆς ᾿Αντιοχέων ἐπισκόπου, ὃς καὶ βίῳ λαμπρῷ καὶ τῇ τῶν θείων δογμάτων ἐχεχόσμητο γνώσει" τρὶς καὶ δέκα πάλιν ἕτερα ἐπὶ τοῦ τῆς ὁσίας καὶ μακαρίας μνήμης Ἰωάννου τοῦ ἐπισκόπον, ὃς τοσοντον ἐγάννυτο διαλεγομένων ἡμῶν, ὡς ἄμφω τὼ χεῖρε κινεῖν, καὶ διανίστασθαι πολλάκις " ὅτι δὲ, παιδόθεν τοῖς θείοις λόγοις ἐντεθραμμένος, ἀχριθδή λίαν εἶχε τῶν θείων δογμάτων τὴν εἴδησιν, ἐμαρτύρησεν ἐν τοῖς γράμμασιν ἡἧ σὴ ὁσιόνης. Πρὸς δὲ τούτοις ἐστιν ἔτος τοῦ θεοφιλεστάτου ἀρχιεπισχόπου θεραπεύει τοῦ κυρίου Δόμνονυ. Καὶ μέχρι τῆς σήμερον ἡμέρας, τοσούτου παρελθόντος χρόνου, οὐδεὶς οὔτε τῶν θεοφιλεστάτων ἐπισκόπων, οὔτε τῶν εὐλαδεστάτων κληρικῶν, τοῖς παρ᾽ ἡμῶν εἰρημένοις ἐμέμψατο … ἢ ἁγιότης ἡ σὴ πώποτε. Μεθ᾿ ὅσης δὲ θυμηδίας καὶ οὗ φιλόχριστοι αὶ λαοὶ τῶν ἡμετέρων ἐπαΐουσι λόγων, ῥάδιόν σου τὴν κατὰ Θεὸν τελειότητα παρὰ τῶν ἐκεῖθεν ἐνταῦθα παραγενομένων, καὶ παρὰ τῶν ἐντεῦθεν Ταῦτα λέγω) οὐ σεμνυνόμενος, ἀλλ᾽ ἀπολογεῖσθα’ βιαζόμενος, οὔτε μὴν λαμπρότητα, ἀλλ᾽ ὁρθότητα μόνον τοῖς ἐμαυτοῦ λόγοις προσμαρτυρῶν. Καὶ ὁ μέγας δὲ τῆς οἰκουμένης διδάτκαλος, ἔσχατὸν ἑαυτὸν τῶν ἁγίων καὶ πρῶτον τῶν ἁμαρτωλῶν ὀνομάζων ἀεὶ, ἠναγκάσθη, τῶν ψενδηγόρων των τὰ στόματα, τὸν τῶν οἰκείων πόνων ἐκθεῖναι κατάλογον" καὶ δεικνὺς ὡς τῆς ἀνάγκης ἦν (δ), ἀλλ' οὐ τῆς γνώμης, ἣἡ τῶν παθημάτων διήγησις, ἐπήγα- Ἐγὼ δὲ ἄθλιον ἐμαυτὸν καὶ τρισάθλιον οἵδα" πολλοῖς γὰρ ὑποχείμενον πλημμελήμασι" διὰ δὲ μόνης πίστεως ἐν τῇ τῆς θείας ἐπιφανείας ἡμέρᾳ, φειδοῦς τινος ἀπολαύσεσαθαι προσδοκῶ. Τοῖς μὲν γὰρ τῶν ἁγίων Πατέρων ἀκολουθεῖν ἴχνεσι, καὶ προθυμοῦμαι, καὶ προσεύχομαι, καὶ τὴν εὐανγελιχὴν διδασκαλίαν, ἣν ἐν κεφαλαίῳ παρέδοσαν ἡμῖν οἱ ἐν Πατέρες, σπουδάζω φυλάττειν ἀκήρατον. Καὶ ὥσπερ ἕνα πιστεύω εἶναι Θεὸν Πατέρα, καὶ ἕν Πνεῦμα ἅγιον ἐκ τοῦ Πατρὸς ἐκπορευόμενον" οὕτω καὶ ἕνα Κύριον Ἰησοῦν Χριστὸν, Υἱὸν τοῦ Θεοῦ μονογενῆ, πρὸ πάντων τῶν αἰώνων ἐκ τοῦ Πατρὸς γεγεν[ν]ημένον, ἀπαύγασμα τῆς δόξης, καὶ χαρακτῇρα τῆς τοῦ Πατρὸς ὑποστάσεως, διὰ τὴν τῶν ἀνθρώπων σωτηρίαν σαρκωθέντα καὶ ἐνανθρωπήσαντα, καὶ κατὰ σάρκα ἐκ Μαρίας τῆς Παρθένου τεχθέντα. Οὕτω γὰρ ἡμᾶς καὶ ὁ πάνσοφος διδάσκει Παῦλος. « Ὧν οἱ πατέρες, φησὶ, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὧν ἐπὶ πάντων θεὸς εὖλογητὸς εἰς τοὺς αἰῶνας. ᾿Αμήν. » Καὶ πάλιν" « Περὶ τοῦ Υἱοῦ Θεοῦ τοῦ γενομένου ἐκ σπέρματὸς Δαδὶδ κατὰ σάρκα, τοῦ ὁρισθέντος Υἱοῦ θεοῦ ἐν δυνάμει κατὰ Πνεῦμα ἁγιωσύνης. » Διὰ γὰρ νον, καὶ τοὺς τὴν προσηγορίαν ταύτην παραιτουμένους, ἀλλοτρίους τῆς εὐσεδείας ἡγούμεθα. Ὡσαύτως δὲ καὶ τοὺς εἰς δύο πρόσωπα, ἣ δύο υἱοὺς, ἣ εἰς δύο κυρίους μερίξοντας τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστὸν, χιδδήλους ὀνομάζομεν, καὶ τῆς τῶν φιλοχρίστων ἀποχρίνομεν μοίρας. Ἦκουσαμεν γὰρ τοῦ θειοτάτου Παύλου λέγοντος" « Εἷς Κύριος, μία πίστις, ἐν βάπτισμα. » Καὶ πάλιν’ ε Εἷς Κύριος, Ἰησοῦς Χριστὸς, δι᾽ οὗ τὰ πάντα.ν Καὶ αὖθις" ε Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας.» Καὶ ἑτέρωθι, ε« Ὁ χαταδὰς, αὐτὸς καὶ ὁ ἀναθὰς ὑπεράνω τῶν οὐρανῶν πάντων. » Καὶ μυρίας δὲ τοιαύτας ([ ἔστιν ἰδεῖν παρ᾽ αὐτῷ φωνὰς τὸν ἕνα Κύριον χηρυττούσας. Οὕτω καὶ ὁ θεῖος εὐαγγελιστὴ: βοᾷ" ε« Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν (καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Νίονογενοῦ; παρὰ Πατρὸς) πλήρης χάριτος καὶ ἀληθείας. ν Καὶ ὁ τούτου δὲ ὁμώνυμος ἐδόα λέγων" « Ὁπίσὺ) μου ἔρχεται ἀνὴρ, ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. » Καὶ τὸ ἕν πρόσωπον δείξας ἀμφότερα τέθηχε, καὶ τὰ ϑεῖα, καὶ τὰ ἀνθρώπινα. ᾿Ανθρώπινον μὲν γὰρ, καὶ τὸ, ἀνὴρ, καὶ τὸ, ἔρχεται" θεῖον δὲ τὸ, Οτι πρῶτός μου ἦν. ᾽Αλλ᾽ ὅμως οὐκ ἄλλον οἷδε τὸν ὀπίσω ἐρχόμενον, καὶ ἄλλον τὸν πρὸ αὐτοῦ ὄντα" ἀλλὰ τὸν αὐτὸν οἷδε ᾿προα!ὠνιον μὲν ὡς Θεὸν, ἄνθρωπον δὲ μετ᾽ αὐτὸν ἐκ Οὕτω καὶ ὁ τρισμαχάριος θωμᾶς τῇ τοῦ Κυρίου σαρκὶ τὴν χεῖρα προσενεγκῶν, Κύριον ὠνόμασε καὶ Θεὸν, εἰπών ε« Ὁ Κύριός μου καὶ ὁ Θεός μου" » διὰ τῆς ὁρωμένης φύσεως καταμαθὼν τὸν ἀόρατον. Οὕτω καὶ ἡμεῖς, τῆς μὲν αὐτοῦ σαρκὸς καὶ ᾿ «ἧς θεότητος τὴν διαφορὰν ἐπιστάμεθα᾽ ἕνα δὲ ἴσμεν (, Υἱὸν τὸν ἐνανθρωπήσαντα Θεὸν Λόγον. Ταῦτα καὶ παρὰ τῆς ἁγίας Γραφῆς ἐδιδάχθημεν, καὶ παρὰ τῶν ταύτην ἡρμηνευχότων "ἁγίων Πατέρων, ᾿Αλεξάνδρου καὶ ᾿Αθανασίου, τῶν μεγαλοφώνων κηρύκων τῆς ἀληθείας, οἵἨὨ τὸν ἀποστολικὸν ὑμῶν κατεχόσμησαν θρόνον, καὶ Βασιλείου, καὶ Γρηγορίου, καὶ τῶν ἄλλων τῆς οἰἶχουμένης φωστήρων. Ὅτι δὲ καὶ τοῖς τῶν μαχαμένοι, τοὺς ἀντιλέγειν τολμῶντας ἐπιστομίζομεν, αὑτὰ μαρτυρεῖ τὰ γράμματα. Τοὺς γὰρ τῆς Δεσποτιχῆς σαρκὸς καὶ τῆς θεότητος τὴν διαφορὰν ἀρνουμένους, καὶ ποτὲ μὲν τὴν θείαν φύσιν εἰς σάρκα τετράφθαι λέγοντας, ποτὲ δὲ τὴν σάρκα εἰς θεότητος μεταδεδλῆσθαι φύσιν, τοῖς τῶν θαυσπουδάζομεν. Σαφῶς γὰρ καὶ τῶν δύο φύσεων τὴν διαφορὰν ἡμᾶς ἐχπαιδεύουσι, καὶ τὸ ἄτρεπτον τῆς … σεως θείας χηρύττουτι φύσεως, καὶ τὴν Δεσποτικὴν σάρχα θείαν μὲν ἀποχαλοῦσιν, ὡς τοῦ Θεοῦ "Λόγον σάρκα γεγενημένην' τὸ δὲ εἰς θεότητος αὐτὴν με- Ὅτι δὲ καὶ ὁ τῆς μακαρίας μνήμης Κύριλλος πολλάκις ἡμῖν ἐπέστειλεν, οἶμαι καὶ τὴν σὴν σαφῶς εἰδέναι τελειότητα. Καὶ ἡνίχα δὲ τὰ κατὰ Ἰουλιανοῦ συγγράμματα εἰς τὴν ᾿Αντιόχειαν ἐχπέπομφεν, ὡσαύτως δὲ καὶ τὰ εἰς τὸν ἀποπομπαῖον γραφέντα, τὸν μακάριον ἤτησεν Ἰωάννην τὸν «ἧς ᾿Αντιοχέων ἐπίσκοπον, ἐπιδεῖξαι ταῦτα τοῖς κατὰ τὴν ἑῴαν διαπρέπουσι διδασκάλοις, καὶ δὴ τοῖς γράμμασιν εἴξας ὁ μακάριος Ἰωάννης πέσαμεν, καὶ ἐπεστείλαμεν τῷ τῆς μακαρίας μνήμης Κυρῇλῳ" καὶ ἀντέγραψε πάλιν ἡμῖν, καὶ ἀκρίβειαν ἡμῖν καὶ διάθεσιν μαρτυρῶν’ καὶ σώζεται ταῦτα τὰ γράμματα παρ᾽ ἡμῖν. Ὅτι δὲ καὶ τοῖς περὶ Νεστορίου ᾿θεῖσι τόμοις ὑπὸ τοῦ τῆς μακαρίας μνήμης Ἰωάννου δὶς ὑπεγράψαμεν, μαρτυροῦσιν ἡμῖν αἰ χεῖρες. ᾿Αλλ’ οὗτοι ταῦτα περὶ ἡμῶν θρυλλοῦσι, τὴν οἰκείαν νόσον τῇ καθ᾽ ἡμῶν συκοφαντίᾳ συσχιάζειν πειρώμενοι. Αποστρατήτω τοίνυν ἡ σὴ ὁσιότης (Ὁ) τοὺς λαλοῦντας τὸ ψεῦδος, καὶ τῆς ἔχχλησιάᾶστικῆς φροντιζέτω γαλήνης, καὶ τοὺς διαφθείρειν ἐπιχειροῦντας τῆς ἀληθείας τὰ δόγματα, ἣ τοῖς ἀλεξικάχοις θεραπευέτω φαρμάκοις, ἣ τὴν θεραπείαν φὴ δεχομένους, ὡς ἀνηχέστω: διακειμένους, τῶν ποιμνίων ἐξελασάτω, ἵνα μὴ τῆς ἐχείνων λώόδης μεταλάχῃ τὰ πρόδατα, ἡμᾶς δὲ τῆς συνήθους ἀξιούτω προσρήσεως. Ὅτι γὰρ ἃ φρονοῦμεν γεγράφαμεν, μαρτυρεῖ καὶ τὰ παρ᾽ ἡμῶν συγγραφέντα εἰς τὰς θείας Γραφὰς, καὶ κατὰ τῶν τὰ τοῦ Ἀρείου καὶ Εὐνομίου φρονούντων. Πρὸς δὲ τούτοις καὶ σύντομον ἀχροτελεύτιον τίθημι Εἴ τις οὐκ ὁμολογεῖ τὴν ἁγίαν Παρθένον Θεοτόκον, ἣ ψιλὸν ἄνθρωπον ἀποκαλεῖ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ἣ εἰς δύο υἱοὺς μερίζει τὸν ἕνα Μονογενῖ,, καὶ πρωτότοκον πάσης τῆς κτίσεως, ἐχπέσοι τῆς εἰς Χριστὸν ἐλπίδος, καὶ εἰπάτω πᾶς ὁ λαός" Γένοιτο, γένοιτο [ ἱεράς σου εὐχὰς παρασχεῖν μοι, δέσποτα, καταξίωσον, καὶ ἀντιγράφοις εὐφρᾶναι, δηλοῦσιν ὡς ἀπἐστράφη σου ἡ ἀγιωσύνη τοὺς συκοφάντας. Πᾶσαν τὴν σὴν θεοσεδείᾳ ἐν Χριστῷ ἀδελφότητα, ἐγώ τε καὶ οἱ σὺν ἐμοὶ προσαγορεύομεν. ΠΔ΄. --- Τοῖς ἐν Κιλικίᾳ ἐπισκόποις. Τὰς καθ᾽ ἡμῶν γεγενημένας συκοφαντίας μεμάθηκεν πάντως ἡ ὑμετέρα φιλοθεῖα. Οἱ γὰρ τἀναντία τῇ ἀληθείᾳ φρονοῦντες, εἰς δύο υἱοὺς μερίζειν ἡμᾶς φᾶσι τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν μονογενῇ τοῦ Θεοῦ γΥίόν. Λέγουσι δέ τινες τῆς συκοφαντίας αὐτοὺς λαμύάνειν τὰς ἀφορμὰς ἔχ τινων εὐαριθμήτων παρ᾽ ὑμῖν ταῦτα φρονούντων, καὶ ᾿ εἰς δύο πρόσωπα διαιρούντων τὸν ἐνανθρωπήσαντα Θεὸν Λόγον. Οὺὃς δεῖ τῆς ἀποστολικῇς ἐπακοῦσαι φωνῆς διαῤῥήδην βοώσης" « Εἷς Κύριος, Ἰησοῦς Χριστὸς, δι᾽ οὗ τὰ πάντα. » Καὶ πάλιν" ε Εἷς Κύριος, μία πίστις, ἕν βάπτισμα. » Ἔδει δὲ αὐτοὺς καὶ ταῖς Δεσποτικαῖς ἀκολουθῆσαι διδασκαλίαις. Καὶ γὰρ αὖτὸς ὁ Κύριος οὕτω φησίν" ε Οὐδεὶς ἀναδέδηχεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἕχ τοῦ οὐρανοῦ χαταὔὰς, ὁ Υἱὸς τοῦ ἀνθρώπου, ὃ ὧν ἐν τῷ οὐρανῷ. » Καὶ πάλιν’ « Ἐὰν ἴδητε τὸν Υἱὸν τοῦ ἀνθρώπον ἀναδαίνοντα ὅπου ἦν τὸ πρότερον. » Καὶ ἡ παράδοσις δὲ τοῦ ἁγίου βαπτίσματος ἕνα Υἱὸν ἡμᾶς εἶναι διδάὄχει, ὡς ἕνα Πατέρα, καὶ ἕν ἅγιον Πνεῦμα. ἵζαταξιωσάτω τοίνυν ἡ ὑμετέρα. φιλοθεῖα, εἴπερ ἄρα τινὲς ὅλως εἰσὶν (ἐγὼ γὰρ οὐ πείθομαι), τοῖς ἀποστολικοῖς δόγμασιν ἀπειθοῦντες, καὶ ἐπιστομίσαι αὐτοὺς, καὶ ἐκκλησιαστικῶς σωφρονίσαι, καὶ διδάξαι τοῖς τῶν ἁγίων Πατέρων ἀκολουθεῖν ἴχνεσι, καὶ τὴν ἐν Νικαίᾳ τῆς Βιθυνίας ἐκτεθεῖσαν πίστιν ὑπὸ τῶν ἀγίων καὶ μακαρίων Πατέρων ἀκήρατον φυλάττειν, ἅτε δὴ τὴν εὐαγγελικὴν καὶ ἀποστολικὴν διδασκαλίαν ἐν κεφαλαίῳ διδάσκουσαν. Πρέπει γὰρ ὑμῖν, θεοφιλέστατοι, καὶ τῆς τοῦ Θεοῦ δόξης, καὶ τῆς κοινῇς εὐκλείας φροντίσαι, καὶ μὴ περιιδεῖν τὴν κατὰ κοινοῦ χωροῦσαὺ λοιδορίαν διὰ τὴν τῶν ὀλίγων τούτων ἀνθρώπων ἀμαθίαν, ἣ φιλονεικίαν, εἴπερ τινὲς ὅλως εἰσὶν, εἰ ᾿ καὶ μὴ κατὰ τούτων, ὡσπεροῦν καὶ καθ᾽ ἡμῶν, παρἐθηξαν τὰς γλώσσας οἱ συκοφάνται. Καταξιοῦτε δὲ μνημονεύειν ἡμῶν ἐν ταῖς πρὸς τὸν Κύριον προσευχαῖς. Τοῦτο γὰρ ὁ τῆς ἀγάπης παρακελεύεται νόμος. ἐπισχόπῳ. Κεφάλαιον τῶν ἀγαθῶν τὴν ἀγάπην ὁ θεσπέσιος προσηγόρευσε Παῦλος, καὶ ταύτῃ τρέφεσθαι τῆς πίστέως τοὺς τροφίμους παρεκελεύσατο. Ταύτης ἔχουσα τὸν πλοῦτον ἡ σὴ θεοσέδεια, καὶ ἅπερ ἐχρῆν εἰσἡγήσατο, καὶ τὰ θυμήρη μεμήνυχε. Τί γὰρ θυμηρέστερον τυῖς φοδουμένοις ᾿ τὸν Κύριον τῆς τῶν ὁρθῶν δογμάτων ὑγείας τε καὶ συμφωνίας; Εὖ ἴσθι τοίνυν, θεοφιλέστατε, ὡς ἄγαν ἤσθημεν τὰ περὶ τοῦ “κοινοῦ φίλου μεμαθηκότες" καὶ ὅσον πρώην ᾿λγήσαμεν, ἀκούσαντες ὡς μίαν εἶναι φύσιν σαρκὸς καὶ θεότητος λέγει, καὶ ὡς ἄντικρυς τῇ ἀπαθεῖ θεότητι τὸ σωτήριον πάθος προσάπτει, οὕτως ηὐφράνθημεν τοῖς τῆς σῆς ὁσιότητος γράμμασιν ἐντυχόντες, καὶ μεμαθηκότες ὡς ἀκεραίους φυλάττει τὰς τῶν φύσεων ἰδιότητας, καὶ οὔτε τὸν Θεὸν Λόγον εἰς σάρκα τετράφθαι φησὶν, οὔτε τὴν σάρκα εἰς θεότητος μεταδεδλῇσθαι φύσιν" ἀλλ᾽ ἐν τῷ ἑνὶ Υἱῷ, τῷ Κυρίῳ ἡ μῶν Ἰησοῦ Χριστῷ, τῷ ἐνανθρωπήσαντι Θεῷ Λόγῳ, ἀσυγχύτους μεμενηκέναι φησὶν τὰς ἑκατέρας φύσεως ἰδιότητας" καὶ τὸν τῶν ὅλων Θεὸν ἀνυμνήσαμεν ἐπὶ τῇ τῆς θείας πίστεως συμφωνίᾳ. Εἰς μέντοι Κιλικίαν ἑκατέραν γεγράφαμεν, καίτοι σαφῶς οὐκ εἰδότες, εἴπερ τινές εἶσιν ἐναντία τῇ ἁληθείᾳ φρονοῦντες, καὶ παρηγγυήσαμεν τοῖς θεοφιλεστάτοις ἐπισκόποις ἰχνεῦσαι καὶ ζητῆσαι, εἴπερ ἄρα τινές εἶσιν εἰς δύο νἱοὺς διαιροῦντες τὸν ἕνα Κύριον Ἰησοῦν Χριστόν" καὶ ἣ παραινετιχῶς σωφρονίσαι, ἣ τοῦ καταλόγου χωρίσαι τῶν ἀδελφῶν. Τῷ ὄντι γὰρ ὁμοίως ἀποστρεφόμεθα, καὶ τοὺς μίαν φύσιν σαρκὸς καὶ θεότητος εἶναι λέγειν τολμῶντας, καὶ τοὺς εἰς δύο υἱοὺς μερίζοντας τὸν ἕνα Κύριον ἡμῶν Ἱησοῦν Χριστὸν, καὶ τῶν ἀποστολικῶν ὄρων ἕξω βαίνειν ἐπιχειροῦντας. Ὅτι δὲ καὶ πρὸ; εἰρήνην ἐσμὲν εὑτρεπεῖς, θαῤῥείτω σον ἣ ὁσιότης. Εἰ γὰρ ὁ Προφήτης φησίν" «Μετὰ τῶν μισούντων τὴν εἰρήνην ἥμην εἰρηνικός"» πολλῷ μᾶλλον ἡμεῖς τὴν κατὰ Θεὸν εἰρήνην ἁσπαστῶς προσδεχόμεθα. Ἐπειδὴ δὲ καὶ εἷς τὴν ᾿Αλεξάνδρειάν τινες ἔδραμον τῶν τῷ ψεύδει συντεθραμμένων, καὶ συκοφαντίας ἔῤῥαψαν καθ᾽ ἡμῶν, καὶ «τοῖς τοιούτοις λόγοις ὑπαχθεὶς ὁ θεοφιλέστατος τῆς πόλεως ἐκείνης ἐπίσκοπος, καί τοι πληροφορηθεὶ ς δι’ ἡμετέρων γραμμάτων, τινὰ τῶν θεοσεδεστάτων ἐπισκόπων εἰς τὴν βασιλεύουσαν ἀπέστειλε πόλιν" χαταξιωσάτω σου ἣἧ θεοσέόεια τὴν οἰκείαν εὕνοιαν δεῖξαι συνήθως καὶ ἀντιτάξαι τῷ ψεύδει τὴν ἀλήθειαν. Πολλὰς μὲν ἐν τῷ παρόντι χαιρῷ, τὰ πάντα θεοτοῦ παντὸς ἐπικαλεσάμενοι Κυδερνήτην, ἀντισχεῖν φιδυνήθημεν πρὸς τὸν κλύδωνα᾽ τὰ δὲ νῦν καθ᾽ ἡμῶν Νομίσαντες γὰρ σύμμαχον σχήσειν καὶ συνεργὸν εἰς τὰ κατὰ τῆς ἀποστολικῆς πίστεως τυρευόμενα, τὸν θεοφιλέστατον τῆς ᾿Αλεξανδρείας ἐπίαχοπον, τὸν χύριον Διόσκορον, ἀπεστείλαμεν ἕνα τῶν παρ᾽ ἡμῖν εὐὖμετὰ συνοδιχῶν γραμμάτων, διδάξαντες αὐτοῦ τὴν θεοσέδειαν, ὡς ταῖς γεγενημέναις ἐπὶ τοῦ τῆς μακαρίας μνήμης Κυρίλλον συνθήκαις ἐμμένομεν, καὶ τὴν τε παρ᾽ αὐτοῦ γραφεῖσαν στέργομεν ἐπιστολὴν, τήν τε τοῦ μακαριωτάτου καὶ ἐν ἁγίοις ᾿Αθανασίου, ἣν πρὸς τὸν μακάριον Ἑπίκτητον ἔγραψεν, ἀσπασίως καὶ πρό γε τούτων, τὴν ἐν Νικαίᾳ τῆς Βιθυνίας ἔχταθεῖσαν πίστιν ὑπὸ τῶν ἁγίων καὶ μακαρίων Πατέρων. Καὶ παρεκαλέσαμεν τοὺς τ[οι]ούτοις ἐμμένειν οὗ βουλομένους ἐμμεῖναι παρασκευάσαι. ᾿Αλλά τις ἐντεῦθεν δραμὼν τῶν τἀναντία φρονούντων, καὶ τοὺς … θορύδους τούτους ἐργαζομένων, ἐξαπατησας τῶν αὸτόθι τινὰς, καὶ μυρίας καθ᾽ ἡμῶν συκοφαντίας ὑφήνας, παρεσκεύασεν ἀθέσμους καθ᾽ ἡμῶν ἐχθοήσεις “γενέσθαι. Ὁ δὲ θεοφιλέστατος ἐπίσκοπος Διοσκορος γέγραφεν ἡμῖν ἐπιστολὴν, ἣν οὐκ ἔδει γράψαι τὸν παρὰ τοῦ τῶν ὅλων Θεοῦ μεμαθηκότα ἀκοὴν ματαίαν οὐ παραδέχεσθαι. Πιστεύσας γὰρ τοῖς καθ' ἡμῶν εἰρημένοις, ὡς ἀκριδῶς τούτων ἕχαστον ἐξετάσας, καὶ ἐκ τῆς βασάνου μεμαθηκὼς [τ]ἀληθὲς, οὕτως ἡμῶν κατεψηφίσατο. ᾿Αλλ᾽ ἡμεῖς γενναίως τὴν συκοφαντίαν ἠνέγκαμεν, καὶ χρηστοῖς γράμμασιν ἡμειψάμεθα, καὶ πεπείχαμεν αὐτοῦ τὴν θεοσέδειαν, ὡς πάντα ταῦτα ψευδῇ, καὶ ὡς οὐδεὶς τῶν τῆς ᾿Ανατολῖς θεοφιλεστάτων ἐπισκόπων ἐναντία τοῖς ἀποστολικοῖς ιν φρονεῖ δόγμασιν. ᾿Ἐπείσθησαν δὲ καὶ δι᾿ αὐτῆς τῶν πραγμάτων τῆς πείρας καὶ οἱ ἀποσταλέντες παρ᾽ αὐτοῦ εὐλαδέστατοι κληρικοί. Ὁ δὲ πᾶσιν ἐῤῥῶσθαι φράσας, καὶ τοῖς συκοφαντοῦσι τὰς ἀκοὰς ἐκδοὺς, πρᾶγμα πεποίηκεν οὐδαμῶς πιστευθῆναι δυνάμενον, εἰ μὴ πᾶσαν εἶχε μαρτυροῦσαν τὴν Ἐκκλησίαν. Ἠνέσχετο μὲν γὰρ τῶν ἀναθεματιζόντων ἡμᾶς" ἀναστὰς δὲ καὶ προσφωνῆσας ἐχείνων φωνὰς ἐπεβεβαίωσε. Πρὸς δὲ τούτοις, καί τινας τῶν θεοφιλεστάτων ἐπισκόπων εἰς τὴν βασιλεύουσαν ἀπέστειλεν, ὡς ἔγνωμεν, πόλιν, αὐξῆσαι τοὺς καθ᾽ ἡμῶν θορύθδους ἐλπίζων. Ἡμεῖς δὲ πρῶτον μὲν τὸν τῶν ὅλων Ἐπὀπτὴν πρόμαχον ἔχομεν' ὑπὲρ γὰρ τῶν θείων αὐτοῦ δογμάτων ἀγωνιζόμεθα. "Ἐπειτα δὲ καὶ τὴν σὴν ἁγιωσύνην παρακαλοῦμεν τῆς πολεμουμένης πίστεως κανόνων. Ἕν ἐκείνῃ γὰρ τῇ βασιλευούσῃ πόλει συνελθόντες οἱ μακάριοι Πατέρες, συμφώνως τοῖς ἐν καὶ ἑκάστῃ διοικήσει τὰ ἑαυτῆς ἀπένειμαν, ἄντιδιοιχήσεως ἑτέρᾳ μὴ ἐπιέναι" ἀλλὰ τὸν ᾿Αλεξανδρείας ἐπίσκοπον τὰ τῆς Αἰγύπτου μόνα διοικεῖν, καὶ ἑκάστην διοίκησιν τὰ οἰκεῖα. Ὁ δὲ τούτοις ἐμμένειν τοῖς ὅροις οὐ βούλεται, ἀλλ' ἄνω καὶ χάτιρ τοῦ μακαρίου Μάρκου τὸν θρόνον προδάλλεται" καὶ ταῦτα σαφῶς εἰδὼς, ὡς τοῦ μεγάλου Πέτρου τὸν θρόνον ἢ ᾿Αντιοχέων μεγαλόπολις ἔχει, ὃς καὶ τοῦ μακαρίου Μάρκου διδάσκαλος ἦν, καὶ τοῦ χοροῦ τῶν ἀποστόλων πρῶτος καὶ κορυφαῖος. ᾿Αλλ᾽ ἡμεῖς τοῦ μὲν θρόνου τὸ ὕψος ἐπιστάμεθα, ἑαντοὺς δὲ καὶ γινώσκομεν καὶ μετροῦμεν. Τὴν γὰρ ἀποστολικὴν ταπεινοφροσύνην ἄνωθεν μεμαθήκαμεν. Τὴν δὲ σὴν ὁσιότητα παρακαλοῦμεν, μὴτε τοὺς ἁγίους κανόνας πατονμένους παριδεῖν, καὶ τῆς θείας πίστεως ὑπερμαχῇσαι προθύμως. Εἰς ταύτην γὰρ ἔχομεν ἐλπίδο «ἧς σωτηρίας, καὶ διὰ ταύτην τυχεῖν προσδοκῶμεν φιλανθρωπίας. Ἵνα δὲ μηδὲ τοῦτο ἀγνοήσῃ σου ἡ ὁσιότης, ἴσθι, δέσποτα, ὡς τὴν πρὸς ἡμᾶς ἔσχε μικροψυχίαν, ἐξ οὗ τοῖς παρ᾽ ὑμῖν γεγενημένοις συνοδιχοῖς ἐπὶ τοῦ τῆς μακαρίας μνήμης Πρόκλου συνεθέμεθα, τοῖς τῶν ἁγίων Πατέρων κανόσιν ἀκολουθήσαντες - καὶ περὶ «κούτου καὶ ἅπαξ ἡμῖν καὶ δὶς ἐνεκάλεσεν, ὡς προδεδωχόσι καὶ τῆς ᾿Αντιοχέων, ὡς λέγει, καὶ τῆς ᾿Αλεξανδρέων Ἐκκλησίας τὰ δίκαια. Τούτων μεμνημένὸς, καὶ καιρὸν εὑρὼν, ὡς ὑπέλαδε, τὴν ἔδειξεν. ᾿Αλλὰ τῆς ἀληθείας οὐδὲν ἰσχυρότερον. Οἶδε γὰρ αὕτη καὶ δι᾽ ὀλίγων νικᾷν. Παρακαλῶ δέ σου τὴν ἁγιότητα, καὶ μνημονεύειν ἡμῶν ἐν ταῖς πρὸς πὸν Κύριον προσευχαῖς, ἵνα ἀντισχεῖν δυνηθῶμεν ᾿ πρὸς τὰ διάφορα κύματα. Ὃ μὲν τῆς φιλαδελφίας ἀπήτει νόμος, πολλὰς ἡμᾶς ἐν τῷ παρόντι χαιρῷ δέξασθαι παρὰ τῆς σῆς φιλοθεῖας ἐπιστολάς. Παρεγγυᾷ γὰρ ὁ θεῖος ᾿Απόστολος, « Χχλαίειν μετὰ κλαιόντων, καὶ γαίρειν μετὰ χαιρόντων. » ᾿Εδεξάμην δὲ οὐδεμίαν, καίτοι παραγενομένων ἔναγχος πρὸς ἡμᾶς τῶν τε θεοσεδεστάτων μοναζόντων τῆς ὑμετέρας μονῆς, καὶ τοῦ θεοσεόεστάτου Ἠλίου τοῦ πρεσδυτέρον. Ἐγὼ δὲ γέγραφα, καὶ προσφθέγγομαϊί σου τὴν ὁσιότητα, καὶ γνωρίζω ὡς ἤρκεσεν ἡμῖν ἀντὶ πάντων ἡ τοῦ Δεσπότου ψυχαγωγία, Τῷ ὄντι γὰρ, οὐδ᾽ εἰ ἰσάριθμα τῶν ἡμετέρων τριχῶν σχοίημεν στόματα, ὑμνῆσαι αὐτὸν ἀξίως ἰσχύομεν, διὰ τὴν εἰς αὐτὸν ὁμολογίαν τῆς δοχούτης ἀτιμίας ἀξιωθέντες, ἣν πάσης τιμῆς σεδασμιωτέραν ἡγούμεθα. Εἰ δὲ καὶ τὰς ἐσχατιὰς τῆς οἰκουμένης ᾿οἰκῆσαι κατακριθῶμεν, πλέον αὐτὸν ἀνυμνήσομεν, ὅσῳ μειζόνων ἀγαθῶν ἀξιούμεθα. Εὐξάσθω δ᾽ ὅμως ἡ ὁσιότης σου, καὶ αἰτησάτω ταῖς ἁγίαις Ἐκκλησίαις γαλήνην. Τῆς γὰρ τούτων ἕνεκα ζάλης καὶ Καὶ γὰρ ἐξέωσαν, ὡς ἔγνωμεν, ταύτην οἱ ἀπὸ Ὁσροηνῇς κληρικοὶ, μυρία πάντων ἡμῶν καταχέοντες, καίτοι ἐμοῦ οὐδὲ συνδιχάσαντος, οὐδὲ τῆς ἐπ᾽ αὑτοῖς χοινωνήσαντος ψῆφον, ἀλλ᾽, ὡς οἶδέ σου ἡ ὁσιότης, καὶ τὴν κοινωνίαν αὐτοῖς δοθῆναι τὸ Πάσχα παραχαλέσαντος. ᾿Αλλὰ ῥάδιον τοῖς συκοφάνταις λέγειν ἃ βούλονται. Ἡμᾶς δὲ ὁ τοῦ Δεσπότου παραμυθεῖται μακαρισμός. ε Μακάριοι γάρ ἔστε, φησὶν, ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ᾽ ὑμῶν ἕνεκεν ἐμοῦ, ψευδόμενοι, Καίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς. »
Ēlpisa sychnas en tǭ paronti chairǭ dexasthai tēs sēs hagiōsynēs epistolas. Prodēlotatēn gar … edeometha. Hoi gar tēn Markiōnos, kai Balentinou, kai Manētos, kai tōn allōn Dochitōn hairesin epi ᾿ tou parontos ananeoumenoi, dyscherainontes hoti tēn airesin autōn antikrys stēliteuomen, exapatēsai ta? basilikas epeirathēsan akoas, hairetikous hēmas apokalountes, kai eis dyo merizein nious tountes ton hena Kyrion hēmōn Iēsoun Christon, ton henanērōpēsanta Theon Logon. ᾿All᾽ ouk epeisan ᾿ hōsper ēlpisan legontes. Hou dē charin hypomnēstikon egraphē tǭ megaloprepestatǭ kai endoxotatǭ stratēgǭ kai hypatǭ, haireseōs men katēgorian oudemian echon, allas de tinas aitias, kai tautas pseudeis. Synodous gar elegon me sychnas eis tēn. ᾿Antiocheian synageirein, kai touto tinas lypein, kai dia touto chrēnai me hēsychian agein, kai tas enchecheirismenas oikonomein ᾿Ekklēsias. Toutou moi toinyn tou hypomnēstichou deichthentos, hērpasa tēn psēphon, hōs proxenon agathōn. Prōton men gar tēn «ripothēton apeladon hēsychian. Eita de pollas elpizō tōn hyp' emou plēmmelēthentōn exaleiphthēnai chtlidas dia tēn tyreutheisan kath᾽ hēmōn adikian hypo tōn tēs alētheias echthrōn. "Edeixe de kai lian enargōs kan tǭ paronti biǭ tōn holōn ho Prytanis, hosēn tōn adikoumenōn poieitai kēdemonian. Hēmōn gar hēsychian agontōn, kai eisō tōn tiss patridos horōn eirgomenōn, kai tōn kata tēn ᾿Anatolēn pantōn aniōmenōn. men, kai pikrōs odyromenōn, sigąn de dia to prospeson deos ēnanchasmenōn (ta gar kath᾽ hēmōn gegenēmena, to tēs deilias pasin enethēche … deos), autos ho Kyrios ek tou ouranou diechypse, kai tōn tēn sykophantian hyphēnantōn tēn sykophantian diēlenxe, kai to dyssedes autōn egymnōse phronēma. Houtoi kai tēn ᾿Alexandreian exōplisan kath᾽ hēmōn, kai tas pantōn akoas peridomdousi dia tōn axiōn hautōn hypourgōn, hōs hēmeis anth᾽ henos dyo kēryttomen huious. ᾿Egō de tosouton apechō tou mysarou toutou phronēmatos, hoti kai tinas tōn hagiōn Paterōn tōn en Nikaią synelēlythotōn heurēchōs pros tēn ᾿Areiou manian en syntagmasin. apoteinomenous, kai ananchazomenous dia ton pros ekeinous agōna pleioni diairesei kechrēsthai, dyscherainō kai hou prosiemai tēn toiautēn diairesin oida gar hōs ē anankē tēs diaireseōs ametrian eirgazeto. Kai hina me mē tis hypolathoi dediota nyn tauta legein, exesti tǭ boulomenǭ tois palaiois mou syngrammasin entychein, tois pro tēs synodou tēs en Ephesǭ, kai tois met᾽ echeinēn palin pro dyokaïdeka etōn. Dia gar tēn tou Theou charin, kai tous prophētas hapantas hērmēneusamen, kai to Healtę̄rion, kai ton ᾿Apostolon" kai pros tous ta ᾿Areiou phronountas, kai pros tous ta Machedoniou nosountas, kai pros tēn ᾿Apolinariou terthreian, kai pros tēn Markiōnos lyttan synegrapsamen palai" kai en ekastǭ tōn syngrammatōn, dia tēn tou Theou mou charin, to ekklēsiastikon phronēma dialampei. Kai mystikē de hēmin syngegraptai biblos, kai peri Pronoias hetera, kai pros tas peuseis tōn Magōn allē, kai tōn hagiōn ho bios, kai pros toutois hetera polla, hina mē kath᾽ hechaston legō. ᾿Apērithmēsa de tauta, ou philotimią chrōmenos, alla proklēsin prospherōn, kkai tois katēgorois, kai tois krinein ethelousin, hopoia an ethelōsi basanisai tōn syngrammatōn. Ou gar heurēsousin hēmas, dia tēn tou Theou mon garin, allo ti phronountas, hē haper para tēs hagias Graphēs pareilēphamen. Tauta toinyn mathousa par᾽ hēmōn hē hagiotēs sou, didaxatō tous agnoountas, kai tas loidorousas nous peithetō, mē toiauta peri hēmōn doxazein, hoia para tōn sykophantōn emathon " alla peithesthai tǭ nomothetę̄ boōnti" e« ᾿lkoēn mataian ou paradexę̄» kai anamenein tēn tōn pragmatōn exetasin. Egō de euchomai men galēnēs apolausai tas Ekklēsias, kai ton makron touton kai chalepon dialyϑēnai cheimōna. Ei de ouk eą tōn hēmeterōn hamartēmatōn to plēthos, all᾽ exedothēmen dia tauta tǭ siniaxonti, euchometha tōn hyper tēs pisteōs chkindynōn metalachein " hina, epeidē tēn apo tou biou parrhēsian ouk echomen, apo ge tou phylaxai tēn pistin achiodēlon, oiktou tychōmen kai syngnōmēs en tę̄ tēs Despotichēs epiphaneias hēmerą. Tauta de hēmin syneuxasthai kai tēn sēn parachaloumdn hagiōsynēn. ᾿ PG’". --- Theodōrētou episkopou Kyrou, pros Dios- Megistēn pherei tois sychophantoumenois parapsychēn «a tēs theias Graphēs diēgēmata. Hotan gar tis hypo blētheis tas oxeias dexētai tēs athymias akidas, anamimnēschetai te tēs kata ton axiagaston Iōsēph historias, kai horōn tēs siyphrosynēs to agalma, kai tēs pmntodapēs aretēs ton didaskalon sykophantias graphēn hypomeinanta, … kai pedithenta, kai pleiston hoson en eirktę̄ scholasanta chronon, tǭ tou diēgēmatos pharmakǭ bastazei tēn algēdona " hotan de palin heuriskę̄ ton praotaton Dabid hōs tyrannon hypo tou Saoul elaunomenon, ton de ton polemion thēreupalin enteuthen tēs athymias lamdanei. Hotan de kai auton idę̄ ton Despotēn Christon ton Poiētēn tōn aiōnōn, ton tōn hapantōn Dēmiourgon, ton alēthinon Theon, kai tou alēthinou Theou Huion, palin hypo tōn alitēriōn Ioudaiōn phagon kai hoinopotēn onomazomenon, ouk eti monon psychagōgian, alla kai euthymian karpoutai megistēn" hate dē tēs De… Tauta de grapsai nyn ēnankasthēn, entychōn tois para tēs sēs hosiotētos grapheisi tǭ despotę̄ mou tǭ theophilestatǭ kai hagiōtatǭ archiepischopǭ Domnǭ. Prosekeito gar autois kai tode, hōs tines tēn megistēn polin, tēn hypo tēs sēs hagiotētos ithynomenēn, kateilēphotes, egrapsan hēmas hōs eis dyo huious merizontas ton hena Kyrion hēmōn Iēsoun Christon, kai tauta en ᾿Antiocheią dialegomenous, entha pollai myriades tōn akroatōn plērousi ton syllogon. Kai ekeinous men ethrēnēsa hōs prode, kai moi syngnōthi, despota, hypo odynts legein biazomenǭ, hoti moi thateran tōn akoōn hē kata Theon sou teleiotēs ouk ephylaxen akeraian, alla tois pseudōs par᾽ echeinōn eirēmenois episteusen " kakeinoi men treis eisin ē tessares, hē pente kai deka. Egō de pollas echō myriadas akroatōn tę̄ tēs didaskalias orthotēti martyrousas. Hex men gar hetē dietelesa didaskōn epi tou tēs makarias kai hosias mnēmēs Theodotou tēs ᾿Antiocheōn episkopou, hos kai biǭ lamprǭ kai tę̄ tōn theiōn dogmatōn echechosmēto gnōsei" tris kai deka palin hetera epi tou tēs hosias kai makarias mnēmēs Iōannou tou episkopon, hos tosonton egannyto dialegomenōn hēmōn, hōs amphō tō cheire kinein, kai dianistasthai pollakis " hoti de, paidothen tois theiois logois entethrammenos, achrithdē lian eiche tōn theiōn dogmatōn tēn eidēsin, emartyrēsen en tois grammasin hēē sē hosionēs. Pros de toutois estin etos tou theophilestatou archiepischopou therapeuei tou kyriou Domnony. Kai mechri tēs sēmeron hēmeras, tosoutou parelthontos chronou, oudeis oute tōn theophilestatōn episkopōn, oute tōn euladestatōn klērikōn, tois par᾽ hēmōn eirēmenois emempsato … ē hagiotēs hē sē pōpote. Meth᾿ hosēs de thymēdias kai hou philochristoi ai laoi tōn hēmeterōn epaïousi logōn, rhadion sou tēn kata Theon teleiotēta para tōn ekeithen entautha paragenomenōn, kai para tōn enteuthen Tauta legō) ou semnynomenos, all᾽ apologeistha’ biazomenos, oute mēn lamprotēta, all᾽ horthotēta monon tois emautou logois prosmartyrōn. Kai ho megas de tēs oikoumenēs didatkalos, eschaton heauton tōn hagiōn kai prōton tōn hamartōlōn onomazōn aei, ēnankasthē, tōn psendēgorōn tōn ta stomata, ton tōn oikeiōn ponōn ektheinai katalogon" kai deiknys hōs tēs anankēs ēn (d), all' ou tēs gnōmēs, hēē tōn pathēmatōn diēgēsis, epēga- Egō de athlion emauton kai trisathlion hoida" pollois gar hypocheimenon plēmmelēmasi" dia de monēs pisteōs en tę̄ tēs theias epiphaneias hēmerą, pheidous tinos apolausesathai prosdokō. Tois men gar tōn hagiōn Paterōn akolouthein ichnesi, kai prothymoumai, kai proseuchomai, kai tēn euangelichēn didaskalian, hēn en kephalaiǭ paredosan hēmin hoi en Pateres, spoudazō phylattein akēraton. Kai hōsper hena pisteuō einai Theon Patera, kai hen Pneuma hagion ek tou Patros ekporeuomenon" houtō kai hena Kyrion Iēsoun Christon, Huion tou Theou monogenē, pro pantōn tōn aiōnōn ek tou Patros gegen[n]ēmenon, apaugasma tēs doxēs, kai charaktę̄ra tēs tou Patros hypostaseōs, dia tēn tōn anthrōpōn sōtērian sarkōthenta kai enanthrōpēsanta, kai kata sarka ek Marias tēs Parthenou techthenta. Houtō gar hēmas kai ho pansophos didaskei Paulos. « Hōn hoi pateres, phēsi, kai ex hōn ho Christos to kata sarka, ho hōn epi pantōn theos eulogētos eis tous aiōnas. ᾿Amēn. » Kai palin" « Peri tou Huiou Theou tou genomenou ek spermatos Dadid kata sarka, tou horisthentos Huiou theou en dynamei kata Pneuma hagiōsynēs. » Dia gar non, kai tous tēn prosēgorian tautēn paraitoumenous, allotrious tēs eusedeias hēgoumetha. Hōsautōs de kai tous eis dyo prosōpa, hē dyo huious, hē eis dyo kyrious merixontas ton hena Kyrion hēmōn Iēsoun Christon, chiddēlous onomazomen, kai tēs tōn philochristōn apochrinomen moiras. Ēkousamen gar tou theiotatou Paulou legontos" « Heis Kyrios, mia pistis, en baptisma. » Kai palin’ e Heis Kyrios, Iēsous Christos, di᾽ hou ta panta.n Kai authis" e Iēsous Christos chthes kai sēmeron ho autos kai eis tous aiōnas.» Kai heterōthi, e« Ho chatadas, autos kai ho anathas hyperanō tōn ouranōn pantōn. » Kai myrias de toiautas ([ estin idein par᾽ autǭ phōnas ton hena Kyrion chēryttousas. Houtō kai ho theios euangelistē: boą" e« Kai ho Logos sarx egeneto, kai eskēnōsen en hēmin (kai etheasametha tēn doxan autou, doxan hōs Nionogenou? para Patros) plērēs charitos kai alētheias. n Kai ho toutou de homōnymos edoa legōn" « Hopisy) mou erchetai anēr, hos emprosthen mou gegonen, hoti prōtos mou ēn. » Kai to hen prosōpon deixas amphotera tethēche, kai ta ϑeia, kai ta anthrōpina. ᾿Anthrōpinon men gar, kai to, anēr, kai to, erchetai" theion de to, Oti prōtos mou ēn. ᾽All᾽ homōs ouk allon hoide ton opisō erchomenon, kai allon ton pro autou onta" alla ton auton hoide ᾿proa!ōnion men hōs Theon, anthrōpon de met᾽ auton ek Houtō kai ho trismacharios thōmas tę̄ tou Kyriou sarki tēn cheira prosenenkōn, Kyrion ōnomase kai Theon, eipōn e« Ho Kyrios mou kai ho Theos mou" » dia tēs horōmenēs physeōs katamathōn ton aoraton. Houtō kai hēmeis, tēs men autou sarkos kai ᾿ «hēs theotētos tēn diaphoran epistametha᾽ hena de ismen (, Huion ton enanthrōpēsanta Theon Logon. Tauta kai para tēs hagias Graphēs edidachthēmen, kai para tōn tautēn hērmēneuchotōn "hagiōn Paterōn, ᾿Alexandrou kai ᾿Athanasiou, tōn megalophōnōn kērykōn tēs alētheias, hoiĒŌ ton apostolikon hymōn katechosmēsan thronon, kai Basileiou, kai Grēgoriou, kai tōn allōn tēs oiichoumenēs phōstērōn. Hoti de kai tois tōn machamenoi, tous antilegein tolmōntas epistomizomen, hauta martyrei ta grammata. Tous gar tēs Despotichēs sarkos kai tēs theotētos tēn diaphoran arnoumenous, kai pote men tēn theian physin eis sarka tetraphthai legontas, pote de tēn sarka eis theotētos metadedlēsthai physin, tois tōn thauspoudazomen. Saphōs gar kai tōn dyo physeōn tēn diaphoran hēmas echpaideuousi, kai to atrepton tēs … seōs theias chēryttouti physeōs, kai tēn Despotikēn sarcha theian men apochalousin, hōs tou Theou "Logon sarka gegenēmenēn' to de eis theotētos autēn me- Hoti de kai ho tēs makarias mnēmēs Kyrillos pollakis hēmin epesteilen, oimai kai tēn sēn saphōs eidenai teleiotēta. Kai hēnicha de ta kata Ioulianou syngrammata eis tēn ᾿Antiocheian echpepomphen, hōsautōs de kai ta eis ton apopompaion graphenta, ton makarion ētēsen Iōannēn ton «hēs ᾿Antiocheōn episkopon, epideixai tauta tois kata tēn heǭan diaprepousi didaskalois, kai dē tois grammasin eixas ho makarios Iōannēs pesamen, kai epesteilamen tǭ tēs makarias mnēmēs Kyrę̄lǭ" kai antegrapse palin hēmin, kai akribeian hēmin kai diathesin martyrōn’ kai sōzetai tauta ta grammata par᾽ hēmin. Hoti de kai tois peri Nestoriou ᾿theisi tomois hypo tou tēs makarias mnēmēs Iōannou dis hypegrapsamen, martyrousin hēmin ai cheires. ᾿All’ houtoi tauta peri hēmōn thryllousi, tēn oikeian noson tę̄ kath᾽ hēmōn sykophantią syschiazein peirōmenoi. Apostratētō toinyn hē sē hosiotēs (Ho) tous lalountas to pseudos, kai tēs echchlēsiaastikēs phrontizetō galēnēs, kai tous diaphtheirein epicheirountas tēs alētheias ta dogmata, hē tois alexikachois therapeuetō pharmakois, hē tēn therapeian phē dechomenous, hōs anēchestō: diakeimenous, tōn poimniōn exelasatō, hina mē tēs echeinōn lōodēs metalachę̄ ta prodata, hēmas de tēs synēthous axioutō prosrēseōs. Hoti gar ha phronoumen gegraphamen, martyrei kai ta par᾽ hēmōn syngraphenta eis tas theias Graphas, kai kata tōn ta tou Areiou kai Eunomiou phronountōn. Pros de toutois kai syntomon achroteleution tithēmi Ei tis ouk homologei tēn hagian Parthenon Theotokon, hē psilon anthrōpon apokalei ton Kyrion hēmōn Iēsoun Christon, hē eis dyo huious merizei ton hena Monogeni,, kai prōtotokon pasēs tēs ktiseōs, echpesoi tēs eis Christon elpidos, kai eipatō pas ho laos" Genoito, genoito [ hieras sou euchas paraschein moi, despota, kataxiōson, kai antigraphois euphranai, dēlousin hōs apestraphē sou hē agiōsynē tous sykophantas. Pasan tēn sēn theosedeią en Christǭ adelphotēta, egō te kai hoi syn emoi prosagoreuomen. PD΄. --- Tois en Kilikią episkopois. Tas kath᾽ hēmōn gegenēmenas sykophantias memathēken pantōs hē hymetera philotheia. Hoi gar tanantia tę̄ alētheią phronountes, eis dyo huious merizein hēmas phasi ton hena Kyrion hēmōn Iēsoun Christon ton monogenę̄ tou Theou gUion. Legousi de tines tēs sykophantias autous lamyanein tas aphormas ech tinōn euarithmētōn par᾽ hymin tauta phronountōn, kai ᾿ eis dyo prosōpa diairountōn ton enanthrōpēsanta Theon Logon. Ouos dei tēs apostolikę̄s epakousai phōnēs diarrhēdēn boōsēs" « Heis Kyrios, Iēsous Christos, di᾽ hou ta panta. » Kai palin" e Heis Kyrios, mia pistis, hen baptisma. » Edei de autous kai tais Despotikais akolouthēsai didaskaliais. Kai gar autos ho Kyrios houtō phēsin" e Oudeis anadedēchen eis ton ouranon, ei mē ho hech tou ouranou chatauas, ho Huios tou anthrōpou, ho hōn en tǭ ouranǭ. » Kai palin’ « Ean idēte ton Huion tou anthrōpon anadainonta hopou ēn to proteron. » Kai hē paradosis de tou hagiou baptismatos hena Huion hēmas einai didaochei, hōs hena Patera, kai hen hagion Pneuma. hizataxiōsatō toinyn hē hymetera. philotheia, eiper ara tines holōs eisin (egō gar ou peithomai), tois apostolikois dogmasin apeithountes, kai epistomisai autous, kai ekklēsiastikōs sōphronisai, kai didaxai tois tōn hagiōn Paterōn akolouthein ichnesi, kai tēn en Nikaią tēs Bithynias ektetheisan pistin hypo tōn agiōn kai makariōn Paterōn akēraton phylattein, hate dē tēn euangelikēn kai apostolikēn didaskalian en kephalaiǭ didaskousan. Prepei gar hymin, theophilestatoi, kai tēs tou Theou doxēs, kai tēs koinę̄s eukleias phrontisai, kai mē periidein tēn kata koinou chōrousau loidorian dia tēn tōn oligōn toutōn anthrōpōn amathian, hē philoneikian, eiper tines holōs eisin, ei ᾿ kai mē kata toutōn, hōsperoun kai kath᾽ hēmōn, parethēxan tas glōssas hoi sykophantai. Kataxioute de mnēmoneuein hēmōn en tais pros ton Kyrion proseuchais. Touto gar ho tēs agapēs parakeleuetai nomos. epischopǭ. Kephalaion tōn agathōn tēn agapēn ho thespesios prosēgoreuse Paulos, kai tautę̄ trephesthai tēs pisteōs tous trophimous parekeleusato. Tautēs echousa ton plouton hē sē theosedeia, kai haper echrēn eisēgēsato, kai ta thymērē memēnyche. Ti gar thymēresteron tuis phodoumenois ᾿ ton Kyrion tēs tōn horthōn dogmatōn hygeias te kai symphōnias? Eu isthi toinyn, theophilestate, hōs agan ēsthēmen ta peri tou “koinou philou memathēkotes" kai hoson prōēn ᾿lgēsamen, akousantes hōs mian einai physin sarkos kai theotētos legei, kai hōs antikrys tę̄ apathei theotēti to sōtērion pathos prosaptei, houtōs ēuphranthēmen tois tēs sēs hosiotētos grammasin entychontes, kai memathēkotes hōs akeraious phylattei tas tōn physeōn idiotētas, kai oute ton Theon Logon eis sarka tetraphthai phēsin, oute tēn sarka eis theotētos metadedlę̄sthai physin" all᾽ en tǭ heni Huiǭ, tǭ Kyriǭ hē mōn Iēsou Christǭ, tǭ enanthrōpēsanti Theǭ Logǭ, asynchytous memenēkenai phēsin tas hekateras physeōs idiotētas" kai ton tōn holōn Theon anymnēsamen epi tę̄ tēs theias pisteōs symphōnią. Eis mentoi Kilikian hekateran gegraphamen, kaitoi saphōs ouk eidotes, eiper tines eisin enantia tę̄ halētheią phronountes, kai parēngyēsamen tois theophilestatois episkopois ichneusai kai zētēsai, eiper ara tines eisin eis dyo nious diairountes ton hena Kyrion Iēsoun Christon" kai hē parainetichōs sōphronisai, hē tou katalogou chōrisai tōn adelphōn. Tǭ onti gar homoiōs apostrephometha, kai tous mian physin sarkos kai theotētos einai legein tolmōntas, kai tous eis dyo huious merizontas ton hena Kyrion hēmōn Hiēsoun Christon, kai tōn apostolikōn orōn hexō bainein epicheirountas. Hoti de kai pro? eirēnēn esmen heutrepeis, tharrheitō son hē hosiotēs. Ei gar ho Prophētēs phēsin" «Meta tōn misountōn tēn eirēnēn hēmēn eirēnikos"» pollǭ mallon hēmeis tēn kata Theon eirēnēn haspastōs prosdechometha. Epeidē de kai heis tēn ᾿Alexandreian tines edramon tōn tǭ pseudei syntethrammenōn, kai sykophantias errhapsan kath᾽ hēmōn, kai «tois toioutois logois hypachtheis ho theophilestatos tēs poleōs ekeinēs episkopos, kai toi plērophorēthei s di’ hēmeterōn grammatōn, tina tōn theosedestatōn episkopōn eis tēn basileuousan apesteile polin" chataxiōsatō sou hēē theoseoeia tēn oikeian heunoian deixai synēthōs kai antitaxai tǭ pseudei tēn alētheian. Pollas men en tǭ paronti chairǭ, ta panta theotou pantos epikalesamenoi Kydernētēn, antischein phidynēthēmen pros ton klydōna᾽ ta de nyn kath᾽ hēmōn Nomisantes gar symmachon schēsein kai synergon eis ta kata tēs apostolikēs pisteōs tyreuomena, ton theophilestaton tēs ᾿Alexandreias epiachopon, ton chyrion Dioskoron, apesteilamen hena tōn par᾽ hēmin euymeta synodichōn grammatōn, didaxantes autou tēn theosedeian, hōs tais gegenēmenais epi tou tēs makarias mnēmēs Kyrillon synthēkais emmenomen, kai tēn te par᾽ autou grapheisan stergomen epistolēn, tēn te tou makariōtatou kai en hagiois ᾿Athanasiou, hēn pros ton makarion Hepiktēton egrapsen, aspasiōs kai pro ge toutōn, tēn en Nikaią tēs Bithynias echtatheisan pistin hypo tōn hagiōn kai makariōn Paterōn. Kai parekalesamen tous t[oi]outois emmenein hou boulomenous emmeinai paraskeuasai. ᾿Alla tis enteuthen dramōn tōn tanantia phronountōn, kai tous … thorydous toutous ergazomenōn, exapatēsas tōn aotothi tinas, kai myrias kath᾽ hēmōn sykophantias hyphēnas, pareskeuasen athesmous kath᾽ hēmōn echthoēseis “genesthai. Ho de theophilestatos episkopos Dioskoros gegraphen hēmin epistolēn, hēn ouk edei grapsai ton para tou tōn holōn Theou memathēkota akoēn mataian ou paradechesthai. Pisteusas gar tois kath' hēmōn eirēmenois, hōs akridōs toutōn hechaston exetasas, kai ek tēs basanou memathēkōs [t]alēthes, houtōs hēmōn katepsēphisato. ᾿All᾽ hēmeis gennaiōs tēn sykophantian ēnenkamen, kai chrēstois grammasin hēmeipsametha, kai pepeichamen autou tēn theosedeian, hōs panta tauta pseudę̄, kai hōs oudeis tōn tēs ᾿Anatolis theophilestatōn episkopōn enantia tois apostolikois in phronei dogmasin. ᾿Epeisthēsan de kai di᾿ autēs tōn pragmatōn tēs peiras kai hoi apostalentes par᾽ autou euladestatoi klērikoi. Ho de pasin errhōsthai phrasas, kai tois sykophantousi tas akoas ekdous, pragma pepoiēken oudamōs pisteuthēnai dynamenon, ei mē pasan eiche martyrousan tēn Ekklēsian. Ēnescheto men gar tōn anathematizontōn hēmas" anastas de kai prosphōnēsas echeinōn phōnas epebebaiōse. Pros de toutois, kai tinas tōn theophilestatōn episkopōn eis tēn basileuousan apesteilen, hōs egnōmen, polin, auxēsai tous kath᾽ hēmōn thorythdous elpizōn. Hēmeis de prōton men ton tōn holōn Epoptēn promachon echomen' hyper gar tōn theiōn autou dogmatōn agōnizometha. "Epeita de kai tēn sēn hagiōsynēn parakaloumen tēs polemoumenēs pisteōs kanonōn. Hen ekeinę̄ gar tę̄ basileuousę̄ polei synelthontes hoi makarioi Pateres, symphōnōs tois en kai hekastę̄ dioikēsei ta heautēs apeneiman, antidioichēseōs heterą mē epienai" alla ton ᾿Alexandreias episkopon ta tēs Aigyptou mona dioikein, kai hekastēn dioikēsin ta oikeia. Ho de toutois emmenein tois horois ou bouletai, all' anō kai chatir tou makariou Markou ton thronon prodalletai" kai tauta saphōs eidōs, hōs tou megalou Petrou ton thronon ē ᾿Antiocheōn megalopolis echei, hos kai tou makariou Markou didaskalos ēn, kai tou chorou tōn apostolōn prōtos kai koryphaios. ᾿All᾽ hēmeis tou men thronou to hypsos epistametha, heantous de kai ginōskomen kai metroumen. Tēn gar apostolikēn tapeinophrosynēn anōthen memathēkamen. Tēn de sēn hosiotēta parakaloumen, mēte tous hagious kanonas patonmenous paridein, kai tēs theias pisteōs hypermachę̄sai prothymōs. Eis tautēn gar echomen elpido «hēs sōtērias, kai dia tautēn tychein prosdokōmen philanthrōpias. Hina de mēde touto agnoēsę̄ sou hē hosiotēs, isthi, despota, hōs tēn pros hēmas esche mikropsychian, ex hou tois par᾽ hymin gegenēmenois synodichois epi tou tēs makarias mnēmēs Proklou synethemetha, tois tōn hagiōn Paterōn kanosin akolouthēsantes - kai peri «koutou kai hapax hēmin kai dis enekalesen, hōs prodedōchosi kai tēs ᾿Antiocheōn, hōs legei, kai tēs ᾿Alexandreōn Ekklēsias ta dikaia. Toutōn memnēmenos, kai kairon heurōn, hōs hypelade, tēn edeixen. ᾿Alla tēs alētheias ouden ischyroteron. Oide gar hautē kai di᾽ oligōn nikąn. Parakalō de sou tēn hagiotēta, kai mnēmoneuein hēmōn en tais pros pon Kyrion proseuchais, hina antischein dynēthōmen ᾿ pros ta diaphora kymata. Ho men tēs philadelphias apētei nomos, pollas hēmas en tǭ paronti chairǭ dexasthai para tēs sēs philotheias epistolas. Parengyą gar ho theios ᾿Apostolos, « Chchlaiein meta klaiontōn, kai gairein meta chairontōn. » ᾿Edexamēn de oudemian, kaitoi paragenomenōn enanchos pros hēmas tōn te theosedestatōn monazontōn tēs hymeteras monēs, kai tou theoseoestatou Ēliou tou presdyteron. Egō de gegrapha, kai prosphthengomaïi sou tēn hosiotēta, kai gnōrizō hōs ērkesen hēmin anti pantōn hē tou Despotou psychagōgia, Tǭ onti gar, oud᾽ ei isarithma tōn hēmeterōn trichōn schoiēmen stomata, hymnēsai auton axiōs ischyomen, dia tēn eis auton homologian tēs dochoutēs atimias axiōthentes, hēn pasēs timēs sedasmiōteran hēgoumetha. Ei de kai tas eschatias tēs oikoumenēs ᾿oikēsai katakrithōmen, pleon auton anymnēsomen, hosǭ meizonōn agathōn axioumetha. Euxasthō d᾽ homōs hē hosiotēs sou, kai aitēsatō tais hagiais Ekklēsiais galēnēn. Tēs gar toutōn heneka zalēs kai Kai gar exeōsan, hōs egnōmen, tautēn hoi apo Hosroēnę̄s klērikoi, myria pantōn hēmōn katacheontes, kaitoi emou oude syndichasantos, oude tēs ep᾽ hautois choinōnēsantos psēphon, all᾽, hōs oide sou hē hosiotēs, kai tēn koinōnian autois dothēnai to Pascha parachalesantos. ᾿Alla rhadion tois sykophantais legein ha boulontai. Hēmas de ho tou Despotou paramytheitai makarismos. e Makarioi gar este, phēsin, hotan oneidisōsin hymas, kai diōxōsi, kai eipōsi pan ponēron rhēma kath᾽ hymōn heneken emou, pseudomenoi, Kairete kai agalliasthe, hoti ho misthos hymōn polys en tois ouranois. »
I hoped to receive frequent letters from your Holiness at the present time. For most plainly … we needed them. Those who at present are renewing the heresy of Marcion, Valentinus, Mani and the other Docetists, vexed that we openly expose their heresy, tried to deceive the imperial ears, calling us heretics and … to divide into two sons our one Lord Jesus Christ, God the Word made man. But they did not persuade, as they hoped, by what they said. For this reason a memorandum was written to the most magnificent and most glorious general and consul, which contained no charge of heresy but certain other charges, and these false: they said that I keep gathering synods at Antioch, that this distresses some people, and that I must therefore keep quiet and manage the churches entrusted to me. When this memorandum was shown to me, I seized on the sentence as a source of blessings. First, I have gained the quiet I longed for. Then I hope that many stains of my offenses will be wiped out because of the injustice contrived against us by the enemies of the truth. And the Governor of the universe has shown very clearly, even in this present life, how much care he takes of the wronged. For while we kept quiet and were shut within the boundaries of our homeland, and all in the East were grieved and lamented bitterly but were forced to keep silent by the fear that had fallen on them (for what had been done to us put … fear into everyone), the Lord himself looked down from heaven, exposed the slander of those who had woven it, and laid bare their impious mind. These are the men who armed Alexandria against us, and through their worthy servants fill everyone's ears with the claim that we preach two sons instead of one. But I am so far from this abominable view that, when I found that some of the holy fathers who met at Nicaea, arguing in their writings against the madness of Arius and forced by their contest with those men to use a sharper distinction, I am uneasy and do not accept such a distinction; for I know that the necessity of the contest produced the excess in distinguishing. And so that no one may suppose I say this now out of fear, anyone who wishes may read my old writings, those before the synod of Ephesus and those after it, written twelve years ago. By God's grace we have interpreted all the prophets, the Psalter and the Apostle; long ago we wrote against those who hold the views of Arius, against those sick with the views of Macedonius, against the nonsense of Apollinaris and against the raving of Marcion; and in each of these writings, by the grace of my God, the mind of the church shines out. We have also written a mystical book, another on providence, another in answer to the questions of the Magi, the lives of the saints, and many others besides, not to list them one by one. I have counted these up not out of vanity, but to offer a challenge to the accusers and to those who wish to judge: let them examine whichever of my writings they please. They will not find us, by the grace of my God, holding anything other than what we have received from the holy Scripture. Now that your Holiness has learned this from us, teach those who do not know, and persuade the … who revile us not to think of us what they learned from the slanderers, but to obey the lawgiver who cries, 'You shall not receive an idle report', and to wait for an examination of the facts. For my part I pray that the churches may enjoy calm and that this long and grievous storm may be dispelled. But if the multitude of our sins does not allow it, and we have been handed over for them to the one who sifts, we pray to share in the dangers for the faith, so that, since we have no boldness from our life, we may at least find pity and pardon on the day of the Master's appearing for having kept the faith unsullied. We ask your Holiness also to join us in praying for this.
[Letter 83] Theodoret, bishop of Cyrus, to Dioscorus, archbishop of Alexandria. The narratives of divine Scripture bring the greatest consolation to those who are slandered. When someone … is struck and receives the sharp darts of despondency, he remembers the story of the admirable Joseph, and seeing that image of chastity, that teacher of every kind of virtue, undergo an indictment for slander, … and bound and spending a very long time in prison, he bears his pain with the medicine of that narrative. When again he finds the meekest David driven out like a tyrant by Saul, and … hunting the enemy, again he takes from this … of despondency. And when he sees the Master Christ himself, the Maker of the ages, the Creator of all things, the true God and Son of the true God, called once more by the guilty Jews a glutton and a winebibber, he reaps no longer only comfort but the greatest cheer, since … I have been compelled to write this now, having read what your Holiness wrote to my master, the most God-beloved and most holy archbishop Domnus. For this too was added there: that some who had come to the great city governed by your Holiness wrote that we divide our one Lord Jesus Christ into two sons, and that we say this when preaching at Antioch, where many tens of thousands of hearers fill the assembly. Those men I lamented … and forgive me, master, as one forced by pain to speak, that your perfection in God did not keep one of your ears unprejudiced for me but believed what they falsely said. They are three or four, or fifteen; but I have many tens of thousands of hearers who bear witness to the orthodoxy of my teaching. For six years I continued teaching under Theodotus of blessed and holy memory, bishop of Antioch, who was adorned with a brilliant life and with knowledge of the divine doctrines; then for another thirteen years under John of holy and blessed memory, the bishop, who was so delighted when we preached that he would raise both hands and often rise from his seat. That, brought up from childhood on the divine words, he had a very exact knowledge of the divine doctrines, your Holiness bore witness in your letters. Besides these there is the … year of the most God-beloved archbishop, lord Domnus. And to this day, after so long a time, none of the most God-beloved bishops or of the most reverent clergy has ever found fault with what we have said … your Holiness ever. With what delight the Christ-loving peoples listen to our words, your perfection in God can easily learn from those who come there from here and those who go from here … I say this not to boast but because I am forced to defend myself, bearing witness not to brilliance in my words but only to their orthodoxy. The great teacher of the world too, who always called himself the least of the saints and the first of sinners, was compelled, to stop the mouths of the liars, to set out the list of his own labors; and showing that the account of his sufferings came from necessity, not from choice, he added … I know myself to be wretched and thrice wretched, for I am liable to many offenses; but through faith alone I expect to find some mercy on the day of the divine appearing. For I am eager, and I pray, to follow in the footsteps of the holy fathers, and I strive to keep unsullied the gospel teaching which the fathers at … handed down to us in summary. And as I believe that there is one God the Father and one Holy Spirit proceeding from the Father, so also one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages, the radiance of the glory and the exact imprint of the Father's being, who for the salvation of human beings was made flesh and became man, and was born according to the flesh of Mary the Virgin. For so the all-wise Paul teaches us: 'Of whom are the fathers,' he says, 'and of whom, according to the flesh, is the Christ, who is God over all, blessed for ever. Amen.' And again: 'Concerning the Son of God, who was made of the seed of David according to the flesh, who was declared Son of God in power according to the Spirit of holiness.' For this … and we hold those who reject this title to be strangers to piety. Likewise we call counterfeit those who divide our one Lord Jesus Christ into two persons, or two sons, or two lords, and we exclude them from the company of the Christ-loving. For we have heard the most divine Paul say: 'One Lord, one faith, one baptism.' And again: 'One Lord, Jesus Christ, through whom are all things.' And again: 'Jesus Christ is the same yesterday and today and for ever.' And elsewhere: 'He who descended is the same one who ascended far above all the heavens.' One can find countless such sayings in him proclaiming the one Lord. So too the divine evangelist cries: 'And the Word became flesh and dwelt among us (and we beheld his glory, glory as of the only-begotten from the Father), full of grace and truth.' And his namesake cried out, saying: 'After me comes a man who ranks before me, because he was before me.' Showing the one person, he set down both, the divine and the human. 'Man' and 'comes' are human; 'he was before me' is divine. Yet he does not know one who comes after and another who was before him, but knows the same one as before the ages as God, and as man after him, from … So too the thrice-blessed Thomas, putting his hand to the Lord's flesh, called him Lord and God, saying, 'My Lord and my God', learning the invisible through the visible nature. So we too know the difference between his flesh and his Godhead, but we know one Son, God the Word made man. This we have been taught by the holy Scripture and by the holy fathers who interpreted it, Alexander and Athanasius, the loud-voiced heralds of the truth who adorned your apostolic throne, and Basil and Gregory and the other luminaries of the world. That we also … silence those who dare to contradict, the writings themselves bear witness. For those who deny the difference between the Lord's flesh and the Godhead, and say now that the divine nature was turned into flesh, now that the flesh was changed into the nature of Godhead, we strive [to refute] with the … For they clearly teach us both the difference of the two natures and the immutability of the divine nature; and they call the Lord's flesh divine, as the flesh made the flesh of God the Word, but … into Godhead … And that Cyril of blessed memory often wrote to us, I think your perfection too knows well. When he sent his writings against Julian to Antioch, and likewise those written on the scapegoat, he asked the blessed John, bishop of Antioch, to show them to the distinguished teachers of the East; and the blessed John … the letters … we sent them, and wrote to Cyril of blessed memory; and he wrote back to us again, bearing witness to our exactness and our goodwill; and these letters are kept by us. That we also twice signed the documents about Nestorius … by John of blessed memory, our hands bear witness. But these men spread such stories about us, trying to cover their own disease with their slander against us. Let your Holiness then turn away those who speak falsehood, take care for the calm of the church, and either treat with healing medicines those who try to corrupt the doctrines of the truth, or, if they do not accept treatment, drive them from the flocks as incurable, so that the sheep may not share their disease; and let your Holiness grant us the usual greeting. That we have written what we believe is borne witness by what we have written on the divine Scriptures and against those who hold the views of Arius and Eunomius. Besides this I add a short conclusion: If anyone does not confess the holy Virgin to be Theotokos, or calls our Lord Jesus Christ a mere man, or divides into two sons the one Only-begotten and firstborn of all creation, may he fall from his hope in Christ; and let all the people say, 'So be it, so be it.' Deign, master, to grant me your sacred prayers, and to gladden me with a reply showing that your Holiness has turned away from the slanderers. I and those with me greet all the brotherhood in Christ that is with your Godliness.
[Letter 84] To the bishops in Cilicia. Your God-loving Reverences have surely learned of the slanders made against us. Those who hold views contrary to the truth say that we divide into two sons our one Lord Jesus Christ, the only-begotten Son of God. Some say that they take the occasion for the slander from a few people among you who hold these views and divide into two persons God the Word made man. These must listen to the apostolic voice that cries out plainly: 'One Lord, Jesus Christ, through whom are all things.' And again: 'One Lord, one faith, one baptism.' They ought also to follow the Master's teaching. For the Lord himself says: 'No one has ascended into heaven except he who descended from heaven, the Son of Man, who is in heaven.' And again: 'If you see the Son of Man ascending where he was before.' And the tradition of holy baptism too teaches us that there is one Son, as there is one Father and one Holy Spirit. Let your God-loving Reverences then, if there really are any at all (for I am not persuaded of it) who disobey the apostolic doctrines, both silence them and correct them in the church's way, and teach them to follow in the footsteps of the holy fathers and to keep unsullied the faith set out at Nicaea in Bithynia by the holy and blessed fathers, since it teaches the gospel and apostolic doctrine in summary. For it befits you, most God-beloved, to take care both for the glory of God and for our common good name, and not to overlook the abuse that falls on us all because of the ignorance or contentiousness of these few people, if there are any at all, even if the slanderers have not sharpened their tongues against them as they have against us. Deign to remember us in your prayers to the Lord; for the law of love commands this.
[Letter 85] To [Basil], bishop. The inspired Paul called love the sum of good things and bade the nurslings of the faith be nourished by it. Possessing this wealth, your Godliness has both proposed what was needed and announced what is welcome. For what is more welcome to those who fear the Lord than the soundness and harmony of right doctrine? Know well, then, most God-beloved, that we were greatly pleased to learn about our common friend; and as much as we were grieved lately to hear that he says there is one nature of flesh and Godhead, and that he openly attaches the saving passion to the impassible Godhead, so much were we gladdened on reading your Holiness's letter and learning that he keeps the properties of the natures intact, and says neither that God the Word was turned into flesh nor that the flesh was changed into the nature of Godhead, but that in the one Son, our Lord Jesus Christ, God the Word made man, the properties of each nature have remained unconfused; and we praised the God of the universe for this harmony in the divine faith. We have, however, written to both Cilicias, although we do not clearly know whether there are any who hold views contrary to the truth, and we have charged the most God-beloved bishops to track down and search out whether there are really any who divide the one Lord Jesus Christ into two sons, and either to correct them by exhortation or to separate them from the roll of the brothers. For we turn away alike from those who dare to say that there is one nature of flesh and Godhead and from those who divide our one Lord Jesus Christ into two sons and try to step outside the apostolic boundaries. And let your Holiness be confident that we are ready for peace. For if the prophet says, 'With those who hated peace I was peaceable', much more do we gladly welcome peace according to God. But since some of those brought up on falsehood have run to Alexandria and stitched together slanders against us, and the most God-beloved bishop of that city, led on by such stories, although he had been fully informed by our letters, has sent some of the most God-fearing bishops to the imperial city, let your Godliness deign to show your goodwill as usual and set the truth against the falsehood.
[Letter 86] … Many [storms] at the present time … calling on the Pilot of the universe, we have been able to hold out against the waves; but now against us … For thinking that we should have the most God-beloved bishop of Alexandria, lord Dioscorus, as an ally and helper against the plots being hatched against the apostolic faith, we sent one of our most … with synodical letters, informing his Godliness that we abide by the agreements made in the time of Cyril of blessed memory, that we accept the letter he wrote and gladly also the letter of the most blessed Athanasius, now among the saints, which he wrote to the blessed Epictetus, and before these the faith set out at Nicaea in Bithynia by the holy and blessed fathers. And we asked him to make those who will not abide by these things abide by them. But one of those who hold contrary views ran from here, and … of those who are causing these disturbances, deceived some people there, wove countless slanders against us, and brought about lawless acclamations against us. And the most God-beloved bishop Dioscorus wrote us a letter that one who had learned from the God of the universe not to receive an idle report ought not to have written. For he believed what was said against us, as though he had examined each point exactly and learned the truth by testing it, and so condemned us. But we bore the slander nobly, answered with a kindly letter, and persuaded his Godliness that all this is false and that none of the most God-beloved bishops of the East holds views contrary to the apostolic doctrines. The most reverent clergy sent by him were also persuaded by experience of the facts themselves. But he, bidding farewell to everyone and giving his ears to the slanderers, has done a thing that could not be believed at all, had it not the whole church as witness: he put up with those who anathematized us, and standing up and addressing them he confirmed their cries. Besides this, as we have learned, he sent some of the most God-beloved bishops to the imperial city, hoping to increase the disturbances against us. But we have, first, the Overseer of the universe as our champion, for we are fighting for his divine doctrines. Next, we beg your Holiness [to fight for] the faith that is under attack … of the canons. For the blessed fathers who met in that imperial city, in agreement with those at … assigned to each diocese its own affairs, ordering that one diocese not intrude on another, but that the bishop of Alexandria govern the affairs of Egypt only, and each diocese its own. But he will not abide by these boundaries; he keeps putting forward, up and down, the throne of the blessed Mark, and this although he knows clearly that the great city of Antioch has the throne of the great Peter, who was also the teacher of the blessed Mark, and first and chief of the choir of the apostles. But we, while we know the height of our throne, also know and measure ourselves; for we have learned apostolic humility from of old. We beg your Holiness neither to overlook the holy canons being trampled, and to fight eagerly for the divine faith. For in it we have our hope of salvation, and through it we expect to obtain mercy. And so that your Holiness may not be ignorant of this either, know, master, that he has had this small-mindedness toward us ever since we agreed with the synodical decisions made among you in the time of Proclus of blessed memory, following the canons of the holy fathers; and about this he has reproached us once and twice, as having betrayed the rights, as he says, of the church of Antioch and of the church of Alexandria. Remembering this, and finding an opportunity, as he supposed, he has shown his … But nothing is stronger than the truth; it knows how to conquer even through a few. I beg your Holiness to remember us in your prayers to the Lord, so that we may be able to hold out against the various waves.
[Letter 87] To Domnus, bishop of Apamea. The law of brotherly love required that we receive many letters from your God-loving Reverence at the present time; for the divine Apostle bids us 'weep with those who weep and rejoice with those who rejoice'. But I have received none, although there came to us lately the most God-fearing monks of your monastery and the most God-fearing presbyter Elias. I, however, have written, and I greet your Holiness, and I let you know that the Master's comfort has sufficed us in place of all things. Truly, even if we had as many mouths as the hairs of our head, we could not praise him worthily for having been counted worthy, for our confession of him, of this seeming dishonor, which we consider more venerable than any honor. And if we are condemned to live at the ends of the earth, we will praise him the more, the greater the good things we are counted worthy of. Still, let your Holiness pray and ask calm for the holy churches. For because of this storm … For, as we have learned, the clergy from Osroene drove that calm away, pouring countless charges on all of us, although I neither sat in judgment with the others nor shared in the sentence on them, but, as your Holiness knows, even urged that communion be given them at Easter. But it is easy for slanderers to say what they like. We are comforted by the Master's blessing: 'Blessed are you,' he says, 'when they revile you and persecute you and utter every kind of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven.'
Chapter 88
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, ὙΓπερθδαίνειν με τοὺς ὄρους οἱ συκοφάνται βιάζονται, καὶ γράφειν ὑμῖν, τὰς μεγίστας χεχοσμηχόσιν ζουσιν. Οὗ δὴ χάριν παρακαλῶ συγγνώμης μεταλαχεῖν. Γράφω γὰρ, οὖκ αὐθαδείᾳ χρώμενος, ἀλλ᾽ ὑπὸ τῆς χρείας ὠθούμενος "οὐδὲ τὸ σκυθρωποῖς τισιν ἀδίκως περιπεσεῖν ὑφορώμενος (τοῦτο γὰρ ὡς ἐπίπαν πετόνθασιν ἅπαντες οἱ τῷ Θεῷ γνηπτίως λευχότες), ἀλλὰ τὴν ὑμετέραν μεγαλοφυΐαν πεῖσάι βουλόμενος, ὡς ψευδεῖς καθ᾽ ἡμῶν ὠδίνουσι λόγους οἱ τῶν ἡμετέρων κατηγοροῦντες δογμάτων. Ἡμεῖς μὲν γὰρ, μετὰ τὴν μητρῴαν θηλὴν, τὴν ἀποστολικὴν τροφὴν ἐδεξάμεθα, καὶ τὴν ἐκτεθεῖσαν ἐν Νικαίᾳ κίστιν ὑπὸ τῶν ἁγίων καὶ μακαρίων Πατέρων καὶ μεμαθήκαμεν, καὶ διδάσκομεν " καὶ τοὺς ἄλλο τι παρὰ ταύτην φρονοῦντας δέ τις ἕτερα διδάσκειν ἡμᾶς παρὰ ταύτην ἰσχυρίζεται, μὴ ἐρήμην κατηγορείτω, ἀλλὰ παρόντας ἐξελεγξάτω. Τοῦτο γὰρ καὶ τοῖς θείοις νόμοις, καὶ τοῖς ἀνθρωπείοις δοκεῖ. Τίνι ὃὲ οὕτω προσήκει τῶν ἀδικουμένων ὑπερμαχεῖν, ὡς ὑμῖν, ὦ φιλόχριστοι, οἷς καὶ τοῦ γένους ἡ περιφάνεια, καὶ τῶν ἀξιωμάτων τὸ ὕψος, καὶ μέντοι καὶ τὸ τῶν νομίμων πρωπεύειν, παρέχει τὴν παῤῥησίαν;
, HyGperthdainein me tous orous hoi sykophantai biazontai, kai graphein hymin, tas megistas chechosmēchosin zousin. Hou dē charin parakalō syngnōmēs metalachein. Graphō gar, ouk authadeią chrōmenos, all᾽ hypo tēs chreias ōthoumenos "oude to skythrōpois tisin adikōs peripesein hyphorōmenos (touto gar hōs epipan petonthasin hapantes hoi tǭ Theǭ gnēptiōs leuchotes), alla tēn hymeteran megalophyïan peisai boulomenos, hōs pseudeis kath᾽ hēmōn ōdinousi logous hoi tōn hēmeterōn katēgorountes dogmatōn. Hēmeis men gar, meta tēn mētrǭan thēlēn, tēn apostolikēn trophēn edexametha, kai tēn ektetheisan en Nikaią kistin hypo tōn hagiōn kai makariōn Paterōn kai memathēkamen, kai didaskomen " kai tous allo ti para tautēn phronountas de tis hetera didaskein hēmas para tautēn ischyrizetai, mē erēmēn katēgoreitō, alla parontas exelenxatō. Touto gar kai tois theiois nomois, kai tois anthrōpeiois dokei. Tini hoe houtō prosēkei tōn adikoumenōn hypermachein, hōs hymin, ō philochristoi, hois kai tou genous hē periphaneia, kai tōn axiōmatōn to hypsos, kai mentoi kai to tōn nomimōn prōpeuein, parechei tēn parrhēsian?
The slanderers force me to overstep the bounds and to write to you, who have adorned the highest … For this reason I ask to be pardoned. I write not out of presumption but driven by need; not because I fear falling undeservedly into gloomy circumstances (for this is, on the whole, the lot of all who serve God sincerely), but because I wish to persuade your Magnanimity that those who accuse our doctrines are bringing forth false words against us. For after our mother's breast we received the apostolic nourishment, and the faith set out at Nicaea by the holy and blessed fathers we have learned and we teach; and those who hold anything other than it … If anyone maintains that we teach other things contrary to it, let him not accuse us by default but convict us in our presence. This is the judgment of both divine and human laws. And to whom does it belong to champion the wronged so much as to you, lovers of Christ, to whom the distinction of your family, the height of your dignities, and indeed your first place in the law give boldness?
Chapter 89
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Μείζονι μὲν ἣ κατ᾽ ἐμαυτὸν ἐγχειρῶ πράγματι, τῷ ὑμετέρῳ μεγέθει πέμπω" ἐπιστολάς. ᾿Αλλ᾽ οὐ θρασύτης αἰτία τῆς τόλμης, ἀλλ᾽ οἱ ταῖς καθ᾽ ἡμῶν διδάξαι τὰς ἀκλινεῖς ὑμῶν ἀκοὰς, ὡς ἄντικρυς ἡμᾶς συχοφαντοῦσιν οἱ τῶν ἡμετέρων κατηγοροῦντες δογμάτων. Ἡμεῖς δὲ ἕτερα μὲν πλεῖστα πεπλημμεληκέναι φαμέν" τὴν δέ γε δογματιχὴν τῶν ἀποστόλων διδασκαλίαν μέχρι τοῦ παρόντος ἀλώδητον ἐφυλάξαμεν, καὶ διὰ ταύτην μόνην οἴκτου τυχεῖν καὶ φιλανμεν ἡμέρᾳ. Ὑπὲρ γὰρ ταύτης πρὸς τὰς παντοδα-» πὰς αἱρέσεις διατελοῦ μεν ἀγωνιζόμενοι" ταύτην διἡνεκῶς τοῖς τροφίμοις τῆς εὐσεδείας προσφέρομεν" διὰ ταύτης λύκους μυρίους εἰς πρόδατα τες, τῷ πάντων ἡμῶν ἀρχιποιμένι καὶ Σωτῆρι προσενηνόχαμεν. Ταῦτα δὲ ἡμῖν παρέδοσαν οὐ μόνον οἱ ἀπόστολοι καὶ προφῆται, ἀλλὰ καὶ οἱ τὰ τούτων ἡρμηνευχότες συγγράμματα, Ἰγνάτιος, Εὐστάθιος, ᾿Αθανάσιος, Βασίλειος, Γρηγόριος, Ἰωάννης, καὶ οἱ ἄλλοι τῆς οἰκουμένης φωστῆρες" καὶ πρὸ τούτων οἱ ἐν Νικαίᾳ συνεληλυθότες ἅγιοι Πατέρες " ὧν τὴν ὁμολογίαν τῆς πίστεως ὡς πατρῷον κλῇρον φυλάττομεν ἄσυλον, καὶ τοὺς ταῦτα παραθδαίνειν τολμῶντας τὰ δόγματα χιδδήλους ἀποχαλοῦμεν, καὶ τῆς ἀληθείας ἐχθρούς. Παρακαλῶ τοίνυν τὴν ὑμετέραν μεγαλοτοὺς λοιδορίαις καθ᾽ ἡμῶν χρησαμένους. Ἄτοπον γὰρ οἶμαι τοῖς κατὰ τῶν ἀπόντων λεγομένοις ὡς ἀληθέσι πιστεύειν" ἕννομον δὲ καὶ δίκαιον, τοὺς βουλομένους διώκειν παρόντων κατηγορεῖν τῶν φευγόντων, καὶ τοὺς ἐλέγχους παράγειν. Οὕτω γὰρ οἱ διχάζοντες εὑρεῖν τἀληθὲς ῥᾳδίως δυνήσονται,
Meizoni men hē kat᾽ emauton encheirō pragmati, tǭ hymeterǭ megethei pempō" epistolas. ᾿All᾽ ou thrasytēs aitia tēs tolmēs, all᾽ hoi tais kath᾽ hēmōn didaxai tas aklineis hymōn akoas, hōs antikrys hēmas sychophantousin hoi tōn hēmeterōn katēgorountes dogmatōn. Hēmeis de hetera men pleista peplēmmelēkenai phamen" tēn de ge dogmatichēn tōn apostolōn didaskalian mechri tou parontos alōdēton ephylaxamen, kai dia tautēn monēn oiktou tychein kai philanmen hēmerą. Hyper gar tautēs pros tas pantoda-» pas haireseis diatelou men agōnizomenoi" tautēn diēnekōs tois trophimois tēs eusedeias prospheromen" dia tautēs lykous myrious eis prodata tes, tǭ pantōn hēmōn archipoimeni kai Sōtēri prosenēnochamen. Tauta de hēmin paredosan ou monon hoi apostoloi kai prophētai, alla kai hoi ta toutōn hērmēneuchotes syngrammata, Ignatios, Eustathios, ᾿Athanasios, Basileios, Grēgorios, Iōannēs, kai hoi alloi tēs oikoumenēs phōstēres" kai pro toutōn hoi en Nikaią synelēlythotes hagioi Pateres " hōn tēn homologian tēs pisteōs hōs patrǭon klę̄ron phylattomen asylon, kai tous tauta parathdainein tolmōntas ta dogmata chiddēlous apochaloumen, kai tēs alētheias echthrous. Parakalō toinyn tēn hymeteran megalotous loidoriais kath᾽ hēmōn chrēsamenous. Atopon gar oimai tois kata tōn apontōn legomenois hōs alēthesi pisteuein" hennomon de kai dikaion, tous boulomenous diōkein parontōn katēgorein tōn pheugontōn, kai tous elenchous paragein. Houtō gar hoi dichazontes heurein talēthes rhądiōs dynēsontai,
I am attempting something above my station in sending letters to your Greatness. But the cause of my daring is not rashness; it is those who … slanders against us … to inform your unswerving ears that those who accuse our doctrines are plainly slandering us. We admit that we have committed very many other offenses; but the doctrinal teaching of the apostles we have kept unharmed to this day, and for this alone we hope to obtain pity and … on the day … For this we have never stopped fighting against heresies of every kind; this we constantly offer to the nurslings of piety; through this … countless wolves into sheep, we have brought them to the chief shepherd and Savior of us all. This was handed down to us not only by the apostles and prophets, but also by those who interpreted their writings, Ignatius, Eustathius, Athanasius, Basil, Gregory, John and the other luminaries of the world, and before them by the holy fathers who met at Nicaea, whose confession of faith we keep inviolate as an ancestral inheritance; and those who dare to transgress these doctrines we call counterfeit and enemies of the truth. I beg your Magnanimity, then, … those who have used abuse against us. For I think it absurd to believe what is said against the absent as true, but lawful and just for those who wish to prosecute to accuse the defendants in their presence and to bring forward their proofs. In this way the judges will easily be able to find the truth,
Chapter 90
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Τοὺς τῆς νεότητος διεξελθόντες ἀγῶνας, χαι τῶν τοῦ γήρως ὅρων εἴσω γενόμενοι, καὶ πλείονος τιμῆς τῆς συκοφαντίας βαλλόμεθα βέλεσι, καὶ πρὸς τὰς γεγενημένας κατηγορίας ἀπολογίαν προσφέρειν ἀναγκαζόμεθα" οὗ δὴ χάριν καὶ τὴν ὑμετέραν παρακαλοῦμεν μεγαλοπρέπειαν, ταῖς τῶν κατηγορούντων ἡμᾶς μὴ πιστεῦσαι ψευδολογίαις. Εἰ μὲν γὰρ τῶν σιωπὴν ἀσπαζομένων ἐτύγχανον, ἴσως ἂν εἶχε χώραν τῆς κενοδοξίας ἡ ὑποψία. Ἐπειδὴ ὃξ διηνεκῶς ἐν ταῖς Ἐκκλησίαις διαλεγόμεθα, πολλὰς διὰ τὴν θείαν χάριν ἔχομεν μυριάδας τῇ τῶν δογμάτων ὀρθότητι μαρτυρούσας. Τοῖς γὰρ ἀποστολικοῖς ὄροις καὶ νόμοις ἀχολουθοῦμεν, καὶ τὴν ἐκτεθεῖσαν ἐν Νικαίᾳ πίστιν ὑπὸ τῶν ἁγιων καὶ μακαρίων Πατέρων, οἷόν τινα κανόνα καὶ γνώμονα τοῖς λόγοις προσφέροντες, τὴν διδασκαλίαν εὐθύνομεν. Εἰ δέ «ἰς ἕτερά τινα παρὰ ταῦτα φρονεῖν ἡμᾶς ἰσχυρίζεται, παρόντων κατηγορείτω, μὴ ἀπόντας συχοφαντείτω. Δίκαιον γὰρ λόγων μεταλαχεῖν καὶ τὸν φεύγοντα. καὶ πρὸς τὴν γεγενημένην κατηγορίαν τὴν ἀπολογίαν ποιήσασθαι, καὶ τηνικαῦτα τοὺς διχάζοντα: κατὰ νόμους τὴν ψῆφον ἐξενεγκεῖν. Τούτων ἀπολαῦσαι χἀγὼ διὰ τῆς ὑμετέρας μεγαλοπρεπεΐας παρακαλῶ. Εἰ δ᾽ ἐρήμην τινὲς ἡμῶν καταψηφίσασθαι βούλονται, ἀσπαστῶς καὶ τὴν ἄδικον δεχόμεθα ψῆφον. ᾿Αναμένομεν γὰρ τὸ τοῦ Δεσπότου κριτήριον, ἔνθα οὔτε μαρτύρων, οὔτε κατηγόρων δεόμεθα. Πάντα γὰρ γυμνὰ καὶ τετραχηλισμένα ἐνώπιον αὐτοῦ κατὰ τὸν θεῖον ᾿Απόστολον.
Tous tēs neotētos diexelthontes agōnas, chai tōn tou gērōs horōn eisō genomenoi, kai pleionos timēs tēs sykophantias ballometha belesi, kai pros tas gegenēmenas katēgorias apologian prospherein anankazometha" hou dē charin kai tēn hymeteran parakaloumen megaloprepeian, tais tōn katēgorountōn hēmas mē pisteusai pseudologiais. Ei men gar tōn siōpēn aspazomenōn etynchanon, isōs an eiche chōran tēs kenodoxias hē hypopsia. Epeidē hox diēnekōs en tais Ekklēsiais dialegometha, pollas dia tēn theian charin echomen myriadas tę̄ tōn dogmatōn orthotēti martyrousas. Tois gar apostolikois orois kai nomois acholouthoumen, kai tēn ektetheisan en Nikaią pistin hypo tōn hagiōn kai makariōn Paterōn, hoion tina kanona kai gnōmona tois logois prospherontes, tēn didaskalian euthynomen. Ei de «is hetera tina para tauta phronein hēmas ischyrizetai, parontōn katēgoreitō, mē apontas sychophanteitō. Dikaion gar logōn metalachein kai ton pheugonta. kai pros tēn gegenēmenēn katēgorian tēn apologian poiēsasthai, kai tēnikauta tous dichazonta: kata nomous tēn psēphon exenenkein. Toutōn apolausai chagō dia tēs hymeteras megaloprepeïas parakalō. Ei d᾽ erēmēn tines hēmōn katapsēphisasthai boulontai, aspastōs kai tēn adikon dechometha psēphon. ᾿Anamenomen gar to tou Despotou kritērion, entha oute martyrōn, oute katēgorōn deometha. Panta gar gymna kai tetrachēlismena enōpion autou kata ton theion ᾿Apostolon.
Having passed through the contests of youth and come within the bounds of old age, … of greater honor, we are struck by the darts of slander and compelled to offer a defense against the charges brought. For this reason we beg your Magnificence not to believe the lies of our accusers. If I were one of those who love silence, the suspicion of vainglory might perhaps have room. But since we preach continually in the churches, by divine grace we have many tens of thousands who bear witness to the orthodoxy of our doctrines. For we follow the apostolic definitions and laws, and we direct our teaching by applying to our words the faith set out at Nicaea by the holy and blessed fathers as a kind of rule and measure. If anyone maintains that we hold anything else contrary to these, let him accuse us in our presence and not slander us in our absence. For it is just that the defendant too should be heard and make his defense against the charge brought, and that the judges then give their sentence according to the laws. I too ask, through your Magnificence, to enjoy these rights. But if some wish to condemn us by default, we gladly accept even the unjust sentence. For we await the tribunal of the Master, where we need neither witnesses nor accusers; for all things 'are naked and laid bare before him', according to the divine Apostle.
Chapter 91
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Ἰὴν περὶ ἡμᾶς διάθεσιν τῆς ὑμετέρας μεγαλοπρεπείας οἶδα σαφῶς, καὶ λόγων οὐ δέομαι ταύτην με διδασκόντων. Σαφέστερον γὰρ διδάσκει τῶν λόγων τὰ πράγματα. Τῆς δὲ γεγενημένης εἰς ἡμᾶς ἀδικίας ἐδουλόμην τὴν αἰτίαν μαθεῖν. Καινότατον γὰρ ὑπομένομεν πρᾶγμα, κατὰ ταυτὸν ἄγαμοι καὶ δίγαμοι πολεμούμενοι. Εἰ δὲ οἱ νῦν τὰς καθ' ἡμῶν συκοφαντίας ὑφήναντες παραχαράττειν ἡμᾶς τὴν εὐαγγελικὴν διδασκαλίαν φασὶν, τί δήποτε μὴ παρόντας ἐλέγχουσιν, ἀλλ᾽ ἀπόντων κατηγοροῦσι; Τοῦτὸ γὰρ αὑτῶν μάλιστα διελέγχει τὸ ψεῦδος. Εἰδότες γὰρ ὡς πολλὰς ἕξομεν μυριάδας, τοῖς ἀποστολικοῖς ἡμῶν δόγμασι μαρτυρούσας, ἐρήμην ἐποιήσαντο τὴν γραφήν. ᾿Αλλὰ χρὴ τοὺς ἐννόμως διχάξοντας τῷ χατηγορουμένῳ θατέραν ταῖν ἀχοαῖν ἀκεραίαν φυλάξαι. Εἰ δὲ τοῖς τῶν ἀντιδίχων λόγοις ἑκατέραν προσφέρουσι, καὶ τὴν ἐκείνοις δοκοῦσαν ἐχφέρουσι ψῆφον, στέρξομεν τὴν ἀδικίαν, ὡς τῆς τῶν οὐρανῶν πρόξενον βασιλείας" καὶ τὸ ἀχλινὲς ἐκεῖνο δικαστήριον προσμενοῦμεν, ἔνθα οὔτε κατήγορος, οὔτε συνἦγορος, οὔτε μάρτυς, οὔτε ἀξιωμάτων διαφορὰ, ἀλλ᾽ ἔργων καὶ λόγων χρίσις, καὶ ἡ κατ᾽ ἀξίαν ἀντίδοσις. « Πάντες γὰρ, φησὶ, παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἕχαστος τὰ ἴδια τοῦ σώματὸς πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. »
Iēn peri hēmas diathesin tēs hymeteras megaloprepeias oida saphōs, kai logōn ou deomai tautēn me didaskontōn. Saphesteron gar didaskei tōn logōn ta pragmata. Tēs de gegenēmenēs eis hēmas adikias edoulomēn tēn aitian mathein. Kainotaton gar hypomenomen pragma, kata tauton agamoi kai digamoi polemoumenoi. Ei de hoi nyn tas kath' hēmōn sykophantias hyphēnantes paracharattein hēmas tēn euangelikēn didaskalian phasin, ti dēpote mē parontas elenchousin, all᾽ apontōn katēgorousi? Touto gar hautōn malista dielenchei to pseudos. Eidotes gar hōs pollas hexomen myriadas, tois apostolikois hēmōn dogmasi martyrousas, erēmēn epoiēsanto tēn graphēn. ᾿Alla chrē tous ennomōs dichaxontas tǭ chatēgoroumenǭ thateran tain achoain akeraian phylaxai. Ei de tois tōn antidichōn logois hekateran prospherousi, kai tēn ekeinois dokousan echpherousi psēphon, sterxomen tēn adikian, hōs tēs tōn ouranōn proxenon basileias" kai to achlines ekeino dikastērion prosmenoumen, entha oute katēgoros, oute synēgoros, oute martys, oute axiōmatōn diaphora, all᾽ ergōn kai logōn chrisis, kai hē kat᾽ axian antidosis. « Pantes gar, phēsi, parastēsometha tǭ bēmati tou Christou, hina komisētai hechastos ta idia tou sōmatos pros ha epraxen, eite agathon, eite kakon. »
I know clearly the disposition of your Magnificence toward us, and need no words to teach me it; facts teach more clearly than words. But I wished to learn the cause of the injustice done to us. For we are undergoing something quite novel: we are being attacked at once as unmarried and as twice married. If those who have now woven the slanders against us say that we falsify the gospel teaching, why do they not convict us in our presence instead of accusing us in our absence? This above all exposes their falsehood. Knowing that we shall have many tens of thousands to bear witness to our apostolic doctrines, they brought the indictment by default. But those who judge lawfully must keep one of their two ears intact for the accused. If they give both to the words of the opponents and pronounce the sentence the opponents want, we shall accept the injustice as procuring the kingdom of heaven, and we shall await that unswerving tribunal, where there is neither accuser nor advocate nor witness nor difference of rank, but judgment of deeds and words and recompense according to desert. 'For we shall all stand', he says, 'before the judgment seat of Christ, so that each may receive what is due for the things done in the body, whether good or evil.'
Chapter 92
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Τοὺς μὲν θεοσεδεστάτους ἐπισκόπους εἰς τὴν βασιλεύουσαν ἀνελθεῖν παρεσκεύασε πόλιν ὁ ὁσιώτατος ἀρχιεπίσχοπος ὁ κύριος Δόμνος, ὥστε τὴν κατὰ πάντων ἡμῶν γεγενημένην διελέγξαι συκοφαντίαν. Τῆς δὲ ὑμετέρας μεγαλοφυῖας διαφερόντως ἐπὶ τοῦ παρόντος δεόμεθα, ἐπειδὴ τῶν ὅλων ὁ Κύριος καὶ πίστιν ὑμῖν εἰλικρινῆ δέδωκε, καὶ ζῆλον ὑπὲρ ταύτης θερμὸν, καὶ φρένας συνέσει χεχοσμημένας, καὶ πρὸς τούτοις, δύναμιν τοῖς ἀγαθοῖς ὑμῶν ὑπουργοῦσαν νοῖς, καὶ τὸ ψεῦδος χαταγωνίσασθε, καὶ τῆς ἀποστολικῆς διδασκαλίας πολεμουμένης ὑπερμαχῆσατε. Συνεργήσει γὰρ δήπουθεν τῶν Ἐκκλησιῶν ὁ Δενἱ- ᾿πρεπείας σπουδῇ, καὶ διαλύσει τὸ νέφος τὸ σκυθρτῆς πίστεως. Εἰ δὲ καὶ συγχωρήσὸν τὸν χειμῶνα “νικῆσαι, τὸ μὲν ὑμέτερον μέγεθος τέλειον ἀπολήψεται τὸν μισθὸν, ἡμεῖς δὲ τὸν κλύδωνα στέρξομεν, καὶ ἔνθα ἂν ἐμᾶς ἐξώσῃ, μετὰ ψυχαγωγίας διάξομεν, τὸ θεῖον κριτήριον ἀναμένοντες, καὶ τὴν ὀρθὴν ἐχείνην καὶ δικαίαν προσμένοντες ψῆφον.
Tous men theosedestatous episkopous eis tēn basileuousan anelthein pareskeuase polin ho hosiōtatos archiepischopos ho kyrios Domnos, hōste tēn kata pantōn hēmōn gegenēmenēn dielenxai sykophantian. Tēs de hymeteras megalophuias diapherontōs epi tou parontos deometha, epeidē tōn holōn ho Kyrios kai pistin hymin eilikrinē dedōke, kai zēlon hyper tautēs thermon, kai phrenas synesei chechosmēmenas, kai pros toutois, dynamin tois agathois hymōn hypourgousan nois, kai to pseudos chatagōnisasthe, kai tēs apostolikēs didaskalias polemoumenēs hypermachēsate. Synergēsei gar dēpouthen tōn Ekklēsiōn ho Deni- ᾿prepeias spoudę̄, kai dialysei to nephos to skythrtēs pisteōs. Ei de kai synchōrēson ton cheimōna “nikēsai, to men hymeteron megethos teleion apolēpsetai ton misthon, hēmeis de ton klydōna sterxomen, kai entha an emas exōsę̄, meta psychagōgias diaxomen, to theion kritērion anamenontes, kai tēn orthēn echeinēn kai dikaian prosmenontes psēphon.
The most holy archbishop, lord Domnus, has arranged for the most God-fearing bishops to go up to the imperial city to refute the slander made against all of us. But at present we need your Magnanimity above all, since the Lord of the universe has given you a sincere faith, a warm zeal for it, a mind adorned with understanding, and besides these a power that serves your good intentions; overcome falsehood, then, and fight for the apostolic teaching that is under attack. For surely the Master of the churches will work together with the zeal of your Magnificence and will dispel the gloomy cloud … of the faith. But if he allows the storm to prevail, your Greatness will receive the full reward, and we will accept the waves, and wherever they cast us we will live there with comfort, awaiting the divine tribunal and expecting that right and just sentence.
Chapter 93
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. Καὶ διὰ τῶν θεοφιλεστάτων καὶ ὁσιωτάτων πίσχόπων προσφθέγγομαι τὴν ὑμετέραν μεγαλοπρέπειαν, ἧς τὴν μνήμην ἄσθεστον περιφέρω. Καταλαδεῖν δὲ αὐτοὺς τὴν βασιλίδα παρεσκεύασε πόλιν ὁ ὁσιώτατος ἐπίσκοπος ὁ κύριος Δόμνος, ἵνα τὸ καθ᾽ ἡμῶν συντεθὲν διαλύσωσι ψεῦδος. Προφανῇ γάρ τινες καθ᾽ ἡμῶν συκοφαντίαν ἐξύφηναν, καὶ ζάλης τὰς Ἐκκλησίας ἐνέπλησαν, ὑπὲρ ὧν ὁ Δεσπότης Χριστὸς σταυρὸν ὑπέμεινεν αἰσχύνης καταφρονήσας, ὑπὲρ ὧν ὁ τῶν θείων ἀποστόλων χορὸς, καὶ τῶν γιχηφόρων μαρτύρων οἱ δῆμοι, ταῖς παντρδαπαὶς τοῦ θχνάτον παρεδόθησαν ἰδέαις, Ὑπὲρ τῆς τούτων εἰρήνη: τὴν ὑμετέραν ἀγωνίσασθαι μεγαλοφυΐαν παρακαλῶ. Ῥάδιον μὲν γὰρ. ἣν τῷ τῶν ὅλων Θεῷ νεῦσαι, καὶ λῦσαι τὰ σκυθρωπά" ἀλλ᾽ ἀναθάλλεται, καὶ τῶν πολεμουμένων τὴν ἀνδρίαν ἐπιδεικνὺς, καὶ ἡ ἵν ἀφορμὰς εἰς ὠφέλειαν παρέχων. ὴ Δ’, --- Πρωτογεγεῖ ὑπάρχῳ. Πάλαι μὲν δέδωκεν ὁμῖν ὁ φιλάνθρωπος Δεσ… τιμὴν. τῆς δύναμιν ἀρχοῦσαν ὑπουργῆσαι τῇ γνώμῃ. Ηύξησε δὲ ταύτην ἐπὶ τοῦ παρόντος, ἵνα ῥᾷον καὶ ρον μέγεθος, καὶ καταλύσῃ τὸ ψεῦδος, καὶ ταῖς Ἐχγαλήνην. Ὁπόσης γὰρ ἐνεπλήσθησαν ζάλης τῆς ἑῴας αἱ Ἐκκλησίαι, παρὰ πολλῶν μὲν καὶ ἄλλων ἡ ὑμετέρα μεγαλοφνῖα μεμάθηκεν, ἀχριδέστερον δὲ παρὰ τῶν θεοφιλεστάτων ἐπισκόπων μαθήσῃ, οἵ τῆς μακρᾶς καύτης ἀποδημιίας ἐν ὥρᾳ χειμῶνος τούτου χάριν ἠνέσχοντο, μετὰ τὴν θείαν χάριν τῇ τῆς ὑμετέρας ᾿ξξουσίας προμηθείᾳ θαῤῥοῦντες. Λύσατε τοίνυν ἡμῖν, ὦ φιλόχριστοι, τὸν χειμῶνα, καὶ τὴν σχοτομήνην εἰς αἰθρίαν καθαρὰν μεταδάλετε, καὶ τὰς καθ᾽ ἡμῶν κινηθείσας χαλινώσατε γλώστας. Ἡμεῖς γὰρ διὰ τὴν θείαν χάριν, τῶν ἀποστολικῶν διηνεκῶς ὑπερμαχοῦ μεν δογμάτων, καὶ τὴν ἐκτεθεῖσαν ἐν Νικαίᾳ πίστιν φυλάττομεν ἄσυλον, καὶ τοὺς ταῦτα παραχαράττειν τολμῶντας τὰ δόγματα ἀδεῦεϊς ὀνομάζομεν. Καὶ τούτων μάρτυρες οἱ παρ' ἡμῶν κχκατηχούμενοι, οἱ παρ᾽ ἡμῶν βαπτιζόμενοι, οἱ τῶν ἐν ταῖς ἐχχλησίαες διαλέξεων ἐπὰάΐοντες. Εἰ δὲ κατηγορεῖν ἐννόμως ἐθέλουσι, χρὴ παρόντας ἐλέγχειν, οὐκ ἀπόντας συχο» φαντεῖν. Οὕτω γὰρ καὶ τοῖς ἄλλοις ἡ ὑμετέρα μεγαλοφνῖΐα διχάζουσα πράγμασιν ἐκφέρει τὰς ψήφους, ἂκ τῶν τῆς ζΣατηγορίας καὶ ἀπολογίαφ λόγων “σσυγορῶσα τὸ δίκαιον.
. Kai dia tōn theophilestatōn kai hosiōtatōn pischopōn prosphthengomai tēn hymeteran megaloprepeian, hēs tēn mnēmēn astheston peripherō. Kataladein de autous tēn basilida pareskeuase polin ho hosiōtatos episkopos ho kyrios Domnos, hina to kath᾽ hēmōn syntethen dialysōsi pseudos. Prophanę̄ gar tines kath᾽ hēmōn sykophantian exyphēnan, kai zalēs tas Ekklēsias eneplēsan, hyper hōn ho Despotēs Christos stauron hypemeinen aischynēs kataphronēsas, hyper hōn ho tōn theiōn apostolōn choros, kai tōn gichēphorōn martyrōn hoi dēmoi, tais pantrdapais tou thchnaton paredothēsan ideais, Hyper tēs toutōn eirēnē: tēn hymeteran agōnisasthai megalophyïan parakalō. Rhadion men gar. hēn tǭ tōn holōn Theǭ neusai, kai lysai ta skythrōpa" all᾽ anathalletai, kai tōn polemoumenōn tēn andrian epideiknys, kai hē hin aphormas eis ōpheleian parechōn. ē D’, --- Prōtogegei hyparchǭ. Palai men dedōken homin ho philanthrōpos Des… timēn. tēs dynamin archousan hypourgēsai tę̄ gnōmę̄. Ēuxēse de tautēn epi tou parontos, hina rhąon kai ron megethos, kai katalysę̄ to pseudos, kai tais Echgalēnēn. Hoposēs gar eneplēsthēsan zalēs tēs heǭas hai Ekklēsiai, para pollōn men kai allōn hē hymetera megalophnia memathēken, achridesteron de para tōn theophilestatōn episkopōn mathēsę̄, hoi tēs makras kautēs apodēmiias en hōrą cheimōnos toutou charin ēneschonto, meta tēn theian charin tę̄ tēs hymeteras ᾿xxousias promētheią tharrhountes. Lysate toinyn hēmin, ō philochristoi, ton cheimōna, kai tēn schotomēnēn eis aithrian katharan metadalete, kai tas kath᾽ hēmōn kinētheisas chalinōsate glōstas. Hēmeis gar dia tēn theian charin, tōn apostolikōn diēnekōs hypermachou men dogmatōn, kai tēn ektetheisan en Nikaią pistin phylattomen asylon, kai tous tauta paracharattein tolmōntas ta dogmata adeueïs onomazomen. Kai toutōn martyres hoi par' hēmōn kchkatēchoumenoi, hoi par᾽ hēmōn baptizomenoi, hoi tōn en tais echchlēsiaes dialexeōn epaaïontes. Ei de katēgorein ennomōs ethelousi, chrē parontas elenchein, ouk apontas sycho» phantein. Houtō gar kai tois allois hē hymetera megalophniïa dichazousa pragmasin ekpherei tas psēphous, ak tōn tēs zSatēgorias kai apologiaph logōn “ssygorōsa to dikaion.
… And through the most God-beloved and most holy bishops I greet your Magnificence, whose memory I carry with me unquenched. The most holy bishop, lord Domnus, has arranged for them to reach the imperial city, to break up the falsehood composed against us. For some have woven a manifest slander against us and filled with turmoil the churches for which the Master Christ endured the cross, despising the shame, for which the choir of the divine apostles and the companies of the victorious martyrs were handed over to every form of death. I urge your Magnanimity to contend for their peace. It would have been easy for the God of the universe to nod and undo the gloom; but he delays, both showing the courage of those under attack and giving you occasions for doing good.
[Letter 94] To the prefect Protogenes. Long ago the loving Master gave you … honor … and power enough to serve your purpose. He has increased it at present, so that … your Greatness more easily …, may destroy the falsehood, and may give the churches calm. With what turmoil the churches of the East have been filled your Magnanimity has learned from many others too, but you will learn it more exactly from the most God-beloved bishops, who for this reason endured this long journey abroad in the winter season, confident, after divine grace, in the forethought of your Authority. Calm the storm for us, then, lovers of Christ; change the moonless dark into clear sky, and bridle the tongues set in motion against us. For by divine grace we fight continually for the apostolic doctrines, keep inviolate the faith set out at Nicaea, and call impious those who dare to falsify these doctrines. Witnesses of this are those catechized by us, those baptized by us, and those who listen to the sermons in the churches. If they wish to accuse lawfully, they must convict us in our presence, not slander us in our absence. That is how your Magnanimity gives sentence when judging other cases, gathering what is just from the speeches of accusation and defense.
Chapter 95
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Τῆς μεγίστης ἀρχῆς τὰς μὲν φροντίδας ἀπέθεσθε, τὸ δὲ κλέος ὑμῶν παρὰ πᾶσιν ἀνθεῖ. Οἱ γὰρ τὰς ὑμετέρας εδεργεσίας τρυγήσαντες ἄδουσι ταύτας ἐνδελεχῶς), πλεῖστοι δὲ οὗτοι, καὶ πανταχοῦ (καὶ πολλοῖς τὰς εὐφημίας προσφέροντες, καὶ τὰς ἐκείνων γλώττας πάλιν εἰς ἐπαίνους κινοῦντες. Ἐγὼ δὲ γάννυμαι, θεωρῶν τὸν ἀξιέραστον καρπὸν, τὴν πολυθρύλλητον ὡραΐζοντα ῥίζαν. Οὗ δὴ χάριν ἐπὶ τὰ μείζω καὶ τελειότερα τὴν ὑμετέραν μεγαλοφυῖΐαν παρακαλῶ, καὶ τῆς τῶν Ἐκκλησιῶν ἀξιῶ φροντίσαι γαλήνης. Πολλοῦ γὰρ ταύτας χειμῶνος ἐνέπλησαν οἱ τὰς καθ᾽ ἡμῶν συκοφαντίας ὑφήναντες. Διά τοι τοῦτο καὶ οἱ θεοφιλέστατοι ἐπίσκοποι, καὶ μακρᾶς ὁδοιπορίας, καὶ ἀσθενείας, καὶ γήρως καταφρονήσαντες, καὶ τὰ σφέπερα ποίμνια καταλιπόντες ἀποίμαντα, τὴν μακρὰν ταύτην πορείαν ἐστείλαντο, διελέγξαι τὸ κατὰ πάντων ἡμῶν συντεθὲν ἐπειγόμενοι ψεῦδος. Ἑπαμυ- “νάτω τοίνυν αὐτοῖς τὸ ὑμέτερον μέγεθος, καὶ τῆς συχοφαντουμένης ἑῴας κηδόμενον, καὶ τῆς ἀποστολικῆς προμηθούμενον πίστεως. Πρέπει γὰρ ὑμῖν «οἷς ἄλλοις γατορθώμασι καὶ τόδε προσθεῖναι τὸ κλέος.
Tēs megistēs archēs tas men phrontidas apethesthe, to de kleos hymōn para pasin anthei. Hoi gar tas hymeteras edergesias trygēsantes adousi tautas endelechōs), pleistoi de houtoi, kai pantachou (kai pollois tas euphēmias prospherontes, kai tas ekeinōn glōttas palin eis epainous kinountes. Egō de gannymai, theōrōn ton axieraston karpon, tēn polythryllēton hōraïzonta rhizan. Hou dē charin epi ta meizō kai teleiotera tēn hymeteran megalophuiïan parakalō, kai tēs tōn Ekklēsiōn axiō phrontisai galēnēs. Pollou gar tautas cheimōnos eneplēsan hoi tas kath᾽ hēmōn sykophantias hyphēnantes. Dia toi touto kai hoi theophilestatoi episkopoi, kai makras hodoiporias, kai astheneias, kai gērōs kataphronēsantes, kai ta sphepera poimnia katalipontes apoimanta, tēn makran tautēn poreian esteilanto, dielenxai to kata pantōn hēmōn syntethen epeigomenoi pseudos. Hepamy- “natō toinyn autois to hymeteron megethos, kai tēs sychophantoumenēs heǭas kēdomenon, kai tēs apostolikēs promēthoumenon pisteōs. Prepei gar hymin «hois allois gatorthōmasi kai tode prostheinai to kleos.
You have laid aside the cares of the highest office, but your fame flourishes among all. Those who reaped the fruit of your benefactions sing of them continually (and they are very many, and everywhere), offering their praises to many and moving the tongues of these in turn to praise. And I rejoice, seeing the lovely fruit adorning the famous root. For this reason I urge your Magnanimity on to greater and more perfect things, and ask you to take care for the calm of the churches. For those who wove the slanders against us have filled them with a great storm. That is why the most God-beloved bishops, disregarding a long journey, sickness and old age, and leaving their own flocks without a shepherd, have set out on this long journey, eager to refute the falsehood composed against us all. Let your Greatness help them, then, caring for the slandered East and taking forethought for the apostolic faith. For it befits you to add this glory too to your other achievements.
Chapter 96
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Δὶς μὲν ἤδη γράψας, οἶμαι δ᾽ ὅτι καὶ τρὶς, ἀντιγράφων οὐκ ἔτυχον" καὶ σιγῇσαι λοιπὸν βουληθεὶς, "καὶ νῦν γοῦν ἐμαυτόν τε γνῶναι, καὶ τῶν ἐξουσιῶν τὸ μέγεθος ἐπιγνῶναι, ἄμεινον φήθην αὖθις γράψαι, καὶ παρακαλέσαι μαθεῖν τὴν αἰτίαν τῆς σιωπῆς. Τῷ ὄντι γὰρ οὐκ οἷδά τι πλημμελῆσας εἰς τὴν ὑμετέραν μεγαλοπρέπειαν. Ἐπειδὴ δὲ οὐ μόνον ἐχόντες, ἀλλὰ καὶ ἄκοντες πταίομεν, καὶ ἀγνοοῦμεν ἔστιν ὅτε ἃ πλημμελοῦμεν, ἢ ὑμετέρα μεγαλοφυῖΐα, τῶν “θείων νόμων ἀναμνησθεῖσα, οἵ διαῤῥήδην παρεγγνῶσιν, ε« Ἐὰν ἁμάρτῃ ὁ ἀδελφός σον εἰς σὲ, ἔλεγξον αὐτὸν μεταξὺ σοῦ μόνον καὶ αὐτοῦ,» δήλην μοι τῆς “λύπης ποιῆσαι χαταξιωσάτω τὴν ἀφορμὴν, ἵνα ἣ ἀθῶον ἐμαυτὸν ἐπιδείξω, ἣ γνοὺς τὸ πλημμέλημα συγγνώμην αἰτήσω. Ἐλπίζω δὲ τὸ πρότερον ἔσεσθαι, τῇ τοῦ συνειδότος μαρτυρίᾳ θαῤῥῶν. Πάντας μὲν οὖν ἀνθρώπους ἡ μεγαλοψυχία κοσμεῖ, οὐκ ἧκιστα δὲ τοὺς κατὰ τὴν ὑμετέραν μεγαλοφυῖαν καὶ διὰ τῆς θύραθεν παιδείας ἡγουμένους, καὶ τὰ θεῖα, πεπαιδευμένους, καὶ τῶν ἀποστολικῶν ἐπαῖον.-τας νόμων, ἄντικρυς βοώντων’ « Μὴ ἐπιδυέτω ὁ ἥλιος ἐπὶ '᾿τῷ παροργισμῷ ὑμῶν" » καὶ τῶν Ὁμηριχῶν μεμνημένους ἐπῶν. Σὺ δὲ μεγαλήτορα θυμὸν Ἴσχε ἐνὶ στήθεσσι" φιλοφροσύνη γὰρ ἀμείνων. Ταῦτα δὲ οὐ διδάσκων ἔφην, ἀλλ᾽ ἀναμιμνήσκων ἐν πολλοῖς οὖσαν τὴν ὑμετέραν μεγαλοπρέπειαν " καὶ μέντοι καὶ τῶν τοῦ Κυρίου μεμνημένος νόμων, οἵ “ταῦτα διαγορεύουσιν" ε Ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ὅτι ἔχει τι ὁ ἀδελφός σου κατὰ σοῦ, ἄφες ἐκεῖ τὸ δῶρόν δον ἔμπροσθεν τοῦ θυσιαστηρίον, καὶ ὕπαγε, πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν προσφέρεις τὸ δῶρόν σου. » Τούτοις ἑπόμενος, ἀναγκαῖον φήθην καὶ διὰ τῶν θεοφιλεστάτων ἐπισκόπων προσεἰπεῖν ὑμῶν τὸ μέγεθος, καὶ παρακαλέσαι φροντίσαι τῆς τῶν Ἐκκλησιῶν γαλήνης. Παμπόλλης γὰρ ἐνἐπλήσθησαν ζάλης.
Dis men ēdē grapsas, oimai d᾽ hoti kai tris, antigraphōn ouk etychon" kai sigę̄sai loipon boulētheis, "kai nyn goun emauton te gnōnai, kai tōn exousiōn to megethos epignōnai, ameinon phēthēn authis grapsai, kai parakalesai mathein tēn aitian tēs siōpēs. Tǭ onti gar ouk hoida ti plēmmelēsas eis tēn hymeteran megaloprepeian. Epeidē de ou monon echontes, alla kai akontes ptaiomen, kai agnooumen estin hote ha plēmmeloumen, ē hymetera megalophuiïa, tōn “theiōn nomōn anamnēstheisa, hoi diarrhēdēn parengnōsin, e« Ean hamartę̄ ho adelphos son eis se, elenxon auton metaxy sou monon kai autou,» dēlēn moi tēs “lypēs poiēsai chataxiōsatō tēn aphormēn, hina hē athōon emauton epideixō, hē gnous to plēmmelēma syngnōmēn aitēsō. Elpizō de to proteron esesthai, tę̄ tou syneidotos martyrią tharrhōn. Pantas men oun anthrōpous hē megalopsychia kosmei, ouk hēkista de tous kata tēn hymeteran megalophuian kai dia tēs thyrathen paideias hēgoumenous, kai ta theia, pepaideumenous, kai tōn apostolikōn epaion.-tas nomōn, antikrys boōntōn’ « Mē epidyetō ho hēlios epi '᾿tǭ parorgismǭ hymōn" » kai tōn Homērichōn memnēmenous epōn. Sy de megalētora thymon Ische eni stēthessi" philophrosynē gar ameinōn. Tauta de ou didaskōn ephēn, all᾽ anamimnēskōn en pollois ousan tēn hymeteran megaloprepeian " kai mentoi kai tōn tou Kyriou memnēmenos nomōn, hoi “tauta diagoreuousin" e Ean prospherę̄s to dōron sou epi to thysiastērion, kakei mnēsthę̄s hoti echei ti ho adelphos sou kata sou, aphes ekei to dōron don emprosthen tou thysiastērion, kai hypage, prōton diallagēthi tǭ adelphǭ sou, kai tote elthōn prosphereis to dōron sou. » Toutois hepomenos, anankaion phēthēn kai dia tōn theophilestatōn episkopōn proseipein hymōn to megethos, kai parakalesai phrontisai tēs tōn Ekklēsiōn galēnēs. Pampollēs gar eneplēsthēsan zalēs.
Having already written twice, and I think even three times, I have not received a reply; and though I had wished from now on to keep silent, and at any rate now to know myself and to recognize the greatness of those in authority, I thought it better to write again and to ask to learn the cause of your silence. For truly I know of no offense I have committed against your Magnificence. But since we stumble not only willingly but also unwillingly, and sometimes do not know in what we offend, let your Magnanimity, remembering the divine laws that plainly enjoin, 'If your brother sins against you, reprove him between you and him alone', deign to make clear to me the occasion of your displeasure, so that I may either show myself innocent or, learning my offense, ask pardon. I hope it will be the former, confident in the witness of my conscience. Magnanimity adorns all people, but not least those who, like your Magnanimity, are distinguished by secular learning, have been instructed in divine things, and listen to the apostolic laws that cry out plainly, 'Do not let the sun go down on your anger', and who remember the Homeric verses: 'But you, restrain your great-hearted spirit in your breast; for kindliness is better.' I have said this not to teach but to remind your Magnificence, who are versed in many things; and also because I remember the Lord's laws, which enjoin this: 'If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift.' Following these, I thought it necessary to greet your Greatness through the most God-beloved bishops as well, and to ask you to take care for the calm of the churches; for they have been filled with very great turmoil.
Chapter 97
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Ἐψυχαγώγησέ με τῆς ὑμετέρας μεγαλοπρεπείας τὰ γράμματα" ηὔξησε δέ μου τὴν θυμηδίαν καὶ ὁ τὸν θερμὸν ὑμῶν διηγησάμενος ζῆλον, καὶ τὴν περὶ πὰ θεῖα σπουδὴν, καὶ τὴν περὶ ἡμᾶς γνησίαν διάθεσιν. Ἐγὼ δὲ καὶ ταῦτα μαθὼν, καὶ τοῦ ἐνδοξοτάτου καὶ φιλοχρίστου κυρίου τοῦ Πατριχίου τοὺς ὑπὲρ ἡμῶν ἀγῶνας; ἀκούων, τὴν ἀποστολικὴν ὑμῖν εὖλογίαν προσφέρω, ἣν ὁ μακάριος Ὀνησιφόρος ἐκ τῆς ἁγίας ἐκείνης ἑχαρπώσατο γλώσσης" ε« Δῴη ἔλεος Κύριος (τῷ ὑμετέρῳ οἴκῳ), ὅτι πολλάκις με ἀνέψυξε, καὶ τὴν ἅλυσίν μου οὐκ ἐπῃσχύνθη δῴη ὑμῖν ὁ Κύριος ἔλεος εὑρεῖν παρὰ Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ.» Ταῦτα ὑμῖν ἐπεύχομαι, κἂν μείζοσιν οἱ τῆς ἀληθείας ἐχθροὶ περιδάλλωσί με λυπηροῖς, ὡς νομίζου.σιν. Εἰς γὰρ τὴν πρόθεσιν ἀφορᾷν ἐδιδάχθημεν. Καὶ τοῦτο δὲ ἴστω ὑμῶν τὸ μέγεθος, ὡς μετὰ τῆς εὖσεδείας καὶ ὁ θάνατος ἡμῖν ἥδιστος, καὶ αἱ τῆς οἷκουμένης ἐσχατιαί, ᾿Ανιᾷ δὲ ὅμως ἡμᾶς τῶν Ἐκκλησιῶν ὁ χειμὼν, ὅν δυνατὸς λῦσαι τῶν ὅλων ὁ Κύριος
Epsychagōgēse me tēs hymeteras megaloprepeias ta grammata" ēuxēse de mou tēn thymēdian kai ho ton thermon hymōn diēgēsamenos zēlon, kai tēn peri pa theia spoudēn, kai tēn peri hēmas gnēsian diathesin. Egō de kai tauta mathōn, kai tou endoxotatou kai philochristou kyriou tou Patrichiou tous hyper hēmōn agōnas? akouōn, tēn apostolikēn hymin eulogian prospherō, hēn ho makarios Onēsiphoros ek tēs hagias ekeinēs hecharpōsato glōssēs" e« Dǭē eleos Kyrios (tǭ hymeterǭ oikǭ), hoti pollakis me anepsyxe, kai tēn halysin mou ouk epę̄schynthē dǭē hymin ho Kyrios eleos heurein para Kyriou en ekeinę̄ tę̄ hēmerą.» Tauta hymin epeuchomai, kan meizosin hoi tēs alētheias echthroi peridallōsi me lypērois, hōs nomizou.sin. Eis gar tēn prothesin aphorąn edidachthēmen. Kai touto de istō hymōn to megethos, hōs meta tēs eusedeias kai ho thanatos hēmin hēdistos, kai hai tēs hoikoumenēs eschatiai, ᾿Anią de homōs hēmas tōn Ekklēsiōn ho cheimōn, hon dynatos lysai tōn holōn ho Kyrios
The letter of your Magnificence cheered me; and my gladness was increased by the one who told me of your warm zeal, your earnestness about divine things, and your sincere disposition toward us. Having learned this, and hearing of the contests of the most glorious and Christ-loving lord Patricius on our behalf, I offer you the apostolic blessing which the blessed Onesiphorus reaped from that holy tongue: 'May the Lord grant mercy (to your house), for he often refreshed me and was not ashamed of my chain; may the Lord grant you to find mercy from the Lord on that day.' This I pray for you, even if the enemies of the truth surround me with greater pains, as they think. For we have been taught to look to the purpose. And let your Greatness know this too: with piety even death is most sweet to us, and so are the ends of the world. Yet the storm of the churches grieves us, which the Lord of the universe is able to calm …
Chapter 98
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… δωνα βλέποντες" ὁ δὲ τούτων Δεσπότης καὶ χυδερνήτης ἀεὶ διὰ τριχυμιῶν ἔδειξε τοῖς ἀνθρώποις τὴν οἰκείαν σοφίαν καὶ δύναμιν. Ἐξαίφνης γὰρ ἐπιτιμᾷ τοῖς ἀνέμοις, καὶ τὴν γαλήνην ἐργάζεται" τοῦτο δὲ καὶ ἐπὶ τοῦ σκάφους τῶν ἀποστόλων πεποίηκεν. ᾿Αλλ᾽ ὅμως καὶ ταύτην τοῦ Σωτῆρος ἡμῶν τὴν δύνᾶάμιν ἐπιστάμενοι, καὶ τὰς ἄλλας αὐτοῦ πάλιν οἶκονομίας εἰδότες, χἄᾶν τι τῶν ἐναντίων ἐχδῇ,, χάριν ὁμολογοῦμεν, καὶ ὡς θεόσδοτον δεχόμεθα δῶρον. Τῶν γὰρ παρόντων καταφρονεῖν, τὰ δὲ προσδοκώμενα προσμένειν ἐδιδάχθημεν ἀγαθά. Τὴν δὲ σὴν μεγαλοπρέπειαν τῆν ὑπὲρ τῆς ἀποστολιχῆῇς πίστεως εἶσενεγκεῖν προσήκει σπουδὴν, ἵνα τῆν ὑπὲο ταύτης ἀντίδοσιν παρὰ Θεοῦ τῶν ὅλων κομίσηται. Οἵἷμαι καὶ τὴν σὴν εἰδέναι μεγαλοπρέπειαν, χκαίτοι μηδέπω συναφθεῖσαν ἡμῖν, τῆς καθ' ἡμῶν γεγενημένης συκοφαντίας τὸ προφανές. Πολλάκις γὰρ ἡμῶν ἐν ἐκκλησίᾳ διαλεγομένων ἀκήκοεν, καὶ τὸν ἕνα Κύριον Ἰησοῦν χηρνττόντων, καὶ δεικνύντων τά τε τῆς θεότητος, τά τε τῆς ἀνθρωπότητος ἴδια. Οὐ γὰρ εἰς δύο υἱοὺς τὸν ἕνα διαιροῦμεν, ἀλλ᾽ ἕνα Μονογενῇ προσκυνοῦντες, σαρκὸς καὶ θεότητος δείκνυμεν τὸ διάφορον. Τοῦτο δὲ, ὡς οἶμαι, καὶ οἱ τὰ ᾿Αρείου φρονοῦντες ὁμολογοῦσι, καὶ οὐ καλοῦσι τὴν σάρκα θεότητα, οὔτε μὴν τὴν θεότητα σάρκα προσαγορεύουσι. Σαφῶς γὰρ ἡμᾶς ἡ θεία Γραφὴ καὶ ταύτην κἀκείνην διδάσκει τὴν φύσιν. ᾿Αλλ᾽ ὅμως, ἐούτων οὕτω παρ᾽ ἡμῶν εἰρημένων ἀεὶ, ψευδεῖς τινες καθ᾽ ἡμῶν ὑφαίνουσι λόγους. Ἡμεῖς δὲ τῷ συνειδότι θαῤῥοῦντες, καὶ μάρτυρα τῆς διδασκαλίας ἔχοντες. τῶν ἐννοιῶν τὸν Ἑπόπετην, ἱστὸν ἀράχνης, κατὰ τὸν Προφήτην, ὑπολαμόάνομεν τὰ τῆς συκοφαντίας ὑφάσματα. Ἐκεῖνο γὰρ προσμένομεν τὸ κριτήριον, τὸ μὴ δεόμενον λόγων, ἀλλὰ δῆλα ποιοῦν τὰ τέως λανθάνοντα. Ταῦτα διὰ τῶν θεοφιλεστάτων ἐπισκόπων γράφω, προὔργου νομίσας προσειπεῖν τὴν σὴν δι᾽ αὐτῶν μεγαλοπρέπειαν, καὶ τῆς ὑποσχέσεως ἀναμνῆσαι. Οὐδὲ γὰρ πολεμούμενος τοῦ θηρεύειν ἀπέχομαι. Οἷδα γὰρ καὶ τοὺς ἱεροὺς ἀποστόλους μετὰ τοῦ βάλλεσθαι τῇ πνευματικῇ σαγήνῃ χρησαμένους ἀεί.
… dōna blepontes" ho de toutōn Despotēs kai chydernētēs aei dia trichymiōn edeixe tois anthrōpois tēn oikeian sophian kai dynamin. Exaiphnēs gar epitimą tois anemois, kai tēn galēnēn ergazetai" touto de kai epi tou skaphous tōn apostolōn pepoiēken. ᾿All᾽ homōs kai tautēn tou Sōtēros hēmōn tēn dynaamin epistamenoi, kai tas allas autou palin oikonomias eidotes, chaan ti tōn enantiōn echdę̄,, charin homologoumen, kai hōs theosdoton dechometha dōron. Tōn gar parontōn kataphronein, ta de prosdokōmena prosmenein edidachthēmen agatha. Tēn de sēn megaloprepeian tēn hyper tēs apostolichēę̄s pisteōs eisenenkein prosēkei spoudēn, hina tēn hypeo tautēs antidosin para Theou tōn holōn komisētai. Hoiimai kai tēn sēn eidenai megaloprepeian, chkaitoi mēdepō synaphtheisan hēmin, tēs kath' hēmōn gegenēmenēs sykophantias to prophanes. Pollakis gar hēmōn en ekklēsią dialegomenōn akēkoen, kai ton hena Kyrion Iēsoun chērnttontōn, kai deiknyntōn ta te tēs theotētos, ta te tēs anthrōpotētos idia. Ou gar eis dyo huious ton hena diairoumen, all᾽ hena Monogenę̄ proskynountes, sarkos kai theotētos deiknymen to diaphoron. Touto de, hōs oimai, kai hoi ta ᾿Areiou phronountes homologousi, kai ou kalousi tēn sarka theotēta, oute mēn tēn theotēta sarka prosagoreuousi. Saphōs gar hēmas hē theia Graphē kai tautēn kakeinēn didaskei tēn physin. ᾿All᾽ homōs, eoutōn houtō par᾽ hēmōn eirēmenōn aei, pseudeis tines kath᾽ hēmōn hyphainousi logous. Hēmeis de tǭ syneidoti tharrhountes, kai martyra tēs didaskalias echontes. tōn ennoiōn ton Hepopetēn, histon arachnēs, kata ton Prophētēn, hypolamoanomen ta tēs sykophantias hyphasmata. Ekeino gar prosmenomen to kritērion, to mē deomenon logōn, alla dēla poioun ta teōs lanthanonta. Tauta dia tōn theophilestatōn episkopōn graphō, prourgou nomisas proseipein tēn sēn di᾽ autōn megaloprepeian, kai tēs hyposcheseōs anamnēsai. Oude gar polemoumenos tou thēreuein apechomai. Hoida gar kai tous hierous apostolous meta tou ballesthai tę̄ pneumatikę̄ sagēnę̄ chrēsamenous aei.
… seeing the waves; but their Master and Pilot has always shown men his own wisdom and power through the high seas. For suddenly he rebukes the winds and makes a calm; this he did also on the apostles' boat. Still, knowing this power of our Savior and knowing his other dispensations as well, even if something adverse happens we give thanks and receive it as a God-given gift. For we have been taught to despise present things and to await the good things expected. It befits your Magnificence to bring your zeal to the apostolic faith, so that you may receive the recompense for it from the God of the universe.
[Letter 99] To Claudianus. I think your Magnificence too, although you have not yet met us, knows how manifest the slander made against us is. For you have often heard us preaching in church, proclaiming the one Lord Jesus and showing the properties both of the Godhead and of the manhood. For we do not divide the one into two sons, but worshipping one Only-begotten, we show the difference of flesh and Godhead. This, I think, even those who hold the views of Arius confess, and they do not call the flesh Godhead, nor name the Godhead flesh. For the divine Scripture clearly teaches us both this nature and that. Yet although we have always spoken in this way, some weave false words against us. But we, confident in our conscience and having the Overseer of thoughts as witness of our teaching, take the webs of slander for a spider's web, as the prophet says. For we await that tribunal which needs no words but makes manifest what has so far been hidden. I write this by the most God-beloved bishops, thinking it worthwhile to greet your Magnificence through them and to remind you of your promise. For even under attack I do not give up hunting; I know that the holy apostles too, while being struck, always used the spiritual net.
Chapter 100
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Ἐδεξάμην πρώην τῆς ὑμετέρας σεμνοπρεπείας πὰ γράμματα, καὶ μαθὼν γεγενημένην ὑμῖν ὑπὲρ ἡμῶν σπουδὴν, χάριν ὡμολόγησα, καὶ τὸν τῶν ὅλων Δεσπότην ἱχέτευσα, καὶ τὰ παρόντα ὑμῖν ἀγαθὰ φυλάξαι, καὶ ταῖς προσθήκαις αὐξῆσαι, καὶ τῶν μελλόντων καὶ αἰωνίων χαρίσασθαι τὴν ἀπόλαυσιν. Πιστεύομεν δὲ αὐτὸν καὶ τῶν περιωρισμένων ἀκούειν, μᾶλλον δὲ πολλῷ πλέον τούτων, ἐπειδὴ διὰ τὴν θείαν αὐτοῦ διδασκαλίαν τὴν δοκοῦσαν ὑπομένουσιν αἰτίαν. Ταῦτα διὰ τῶν θεοφιλεστάτων ἐπισκόπων γράφω, παρακαλῶν τῆς ὑμετέρας αὐτοὺς ἀπολαῦσαι κηδεμονίας. Τῆς γὰρ εὐαγγελικῆς ἕνεκα πίστεως, καὶ τῆς τῶν Ἐκκλησιῶν χάριν εἰρήνης, τὴν μακρὰν ταύτην ἀποδημίαν εἵλοντο.
Edexamēn prōēn tēs hymeteras semnoprepeias pa grammata, kai mathōn gegenēmenēn hymin hyper hēmōn spoudēn, charin hōmologēsa, kai ton tōn holōn Despotēn hicheteusa, kai ta paronta hymin agatha phylaxai, kai tais prosthēkais auxēsai, kai tōn mellontōn kai aiōniōn charisasthai tēn apolausin. Pisteuomen de auton kai tōn periōrismenōn akouein, mallon de pollǭ pleon toutōn, epeidē dia tēn theian autou didaskalian tēn dokousan hypomenousin aitian. Tauta dia tōn theophilestatōn episkopōn graphō, parakalōn tēs hymeteras autous apolausai kēdemonias. Tēs gar euangelikēs heneka pisteōs, kai tēs tōn Ekklēsiōn charin eirēnēs, tēn makran tautēn apodēmian heilonto.
I recently received the letter of your Dignity, and on learning of the zeal you have shown on our behalf I gave thanks, and I besought the Master of the universe to keep your present good things, to increase them with additions, and to grant you the enjoyment of the future and eternal ones. We believe that he hears even those who are confined, indeed much more these, since it is for his divine teaching that they bear this apparent charge. I write this by the most God-beloved bishops, asking that they may enjoy your care. For they chose this long journey abroad for the sake of the gospel faith and the peace of the churches.
Chapter 101
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Ἐξήφθη πάλιν ὁ καθ᾽ ἡμῶν πόλεμος, καὶ σμικρὸν ἐνδοὺς ὁ τῶν ἀνθρώπων ἀλάστωρ, πάλιν ὥπλιχεν καθ' ἡμῶν τοὺς τῷ ψεύδει συντεθραμμένους. Οἵ προφανῶς ἡμᾶς συκοφαντοῦντες, εἰς δύο λέγουσι μερίζειν ἡμᾶς νἱοὺς τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστόν. Ἡμεῖς θὲ θεότητος μὲν καὶ ἀνθρωπότητος τὸ διάφορον ἐπιστάμεθα" ἕνα δὲ ὁμολογοῦμεν Υἱὸν, τὸν ἐνανθρωπήσαντα θεὸν Λόγον. Καὶ αὐτὸν εἵναί φαμεν Θεὸν προαιώνιον, καὶ ἄνθρωπον ἐπ᾽ ἐσχάτου τῶν ἡμερῶν γενόμενον, οὐ τῇ τροπῇ τῆς θεότητος, ἀλλὰ τῇ προσλήψει τῆς ἀνθρωπότητος, ᾿Αλλὰ γὰρ περιττὸν ποιῶ τὴν σὴν διδάσκων φιλοθεῖαν ἅπερ φρονῶ, τὴν ἀχριδῶς εἰδυῖαν ἅπερ κηρύττομεν, καὶ τοὺς ἀγνοοῦντας διδάσκομεν. Παρακαλῶ τοίνυν, ἐπειδὴ πάντων ὁμοῦ τῶν τῆς ᾿Ανατολῆς θεοφιλεστάτων ἐπισχόπκων χατέχεαν τὴν λοιδορίαν οἱ νοῦ ψεύδους ἐργάται, καὶ τὰς Ἐκκλησίας ζάλης ἐνέπλησαν, τὴν δυνατὴν ὑπὲρ τῶν εὐαγγελικῶν δογμάτων, καὶ τῆς τῶν Ἐκκλησιῶν εἰρήνης, εἰσενεγκεῖν σπουδὴν τὴν σὴν θεοσέθδειαν. Διὰ γὰρ δὴ ταῦτα καὶ οἱ θεοφιλέ… Ἐκχχλησίας κατέλιπον, καὶ τῆς τοῦ χειμῶνος κατἐφρόνησαν ὥρας, καὶ τῶν τῆς ὁδοιπορίας ᾿νέσχοντο πόνων, ἵνα τὸν ἐπαναστάντα χαταπαύσωσι χειμῶνα. Οὖὺς εὖ οἶδα ὅτι ὄψεταί σου ἣ κατὰ Θεὸν τελειότης, εὐσεδείας προμάχους, καὶ τῶν Ἐκκλησιῶν χυδερ…
Exēphthē palin ho kath᾽ hēmōn polemos, kai smikron endous ho tōn anthrōpōn alastōr, palin hōplichen kath' hēmōn tous tǭ pseudei syntethrammenous. Hoi prophanōs hēmas sykophantountes, eis dyo legousi merizein hēmas nious ton hena Kyrion hēmōn Iēsoun Christon. Hēmeis the theotētos men kai anthrōpotētos to diaphoron epistametha" hena de homologoumen Huion, ton enanthrōpēsanta theon Logon. Kai auton heinai phamen Theon proaiōnion, kai anthrōpon ep᾽ eschatou tōn hēmerōn genomenon, ou tę̄ tropę̄ tēs theotētos, alla tę̄ proslēpsei tēs anthrōpotētos, ᾿Alla gar peritton poiō tēn sēn didaskōn philotheian haper phronō, tēn achridōs eiduian haper kēryttomen, kai tous agnoountas didaskomen. Parakalō toinyn, epeidē pantōn homou tōn tēs ᾿Anatolēs theophilestatōn epischopkōn chatechean tēn loidorian hoi nou pseudous ergatai, kai tas Ekklēsias zalēs eneplēsan, tēn dynatēn hyper tōn euangelikōn dogmatōn, kai tēs tōn Ekklēsiōn eirēnēs, eisenenkein spoudēn tēn sēn theosethdeian. Dia gar dē tauta kai hoi theophile… Ekchchlēsias katelipon, kai tēs tou cheimōnos katephronēsan hōras, kai tōn tēs hodoiporias ᾿neschonto ponōn, hina ton epanastanta chatapausōsi cheimōna. Ouys eu oida hoti opsetai sou hē kata Theon teleiotēs, eusedeias promachous, kai tōn Ekklēsiōn chyder…
The war against us has been kindled again, and the destroyer of humankind, having relaxed a little, has again armed against us those brought up on falsehood. Plainly slandering us, they say that we divide our one Lord Jesus Christ into two sons. But we know the difference between Godhead and manhood, and we confess one Son, God the Word made man. And we say that he is God before the ages and became man at the end of the days, not by a change of the Godhead but by the assumption of the manhood. But I am doing something superfluous in teaching your God-loving self what I believe, since you know exactly what we preach and teach to those who do not know. I beg you, then, since the workers of falsehood have poured abuse on all the most God-beloved bishops of the East together and filled the churches with turmoil, that your Godliness bring what zeal you can for the gospel doctrines and the peace of the churches. For this reason the most God-beloved … have left their churches, disregarded the winter season and endured the toils of the journey, to calm the storm that has arisen. I know well that your perfection in God will see them as champions of piety and pilots of the churches …
Chapter 102
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Τὸ μὲν τοὺς ἀγνοοῦντας ἡμᾶς σιγῇ τῶν καθ᾽ ἡμῶν ᾿ἀκούειν λοιδοριῶν, οὐδὲν ἀπεικός " τὸ δὲ τὴν σὴν ὁσιότητα τῶν λοιδοῤονμένων μὴ διελέγχειν τὸ ψεῦδος, ἣ μετρίως τοῦτο ποιεῖν, καὶ μὴ λίαν ἐκθύμως, οοὖχ ἄν τις πιστεύσοι, τὴν ὑμετέραν συνήθειαν ἐπιστάμενος. Οὐκ ἐπειδὴ τῆς ἀληθείας δεῖ τὴν φιλίαν προκρίνειν, ἀλλ᾽ ὅτι τῇ φιλίᾳ καὶ ἡ τῆς ἀληθείας πρόσεστι μαρτυρία. Καὶ γὰρ ἐπ᾽ ἐκκλησίας λεγόντων ἡμῶν πολλάκις ἀκήκοεν ἧ σὴ θεοσέδεια, καὶ ἐν συλλόγοις ἑτέροις δογματιχῶν ἡμῖν κινηθέντων λόγων, τοὺς καρ᾽ ἡμῶν εἰρημένους ἐπήκουσε" καὶ οὐκ οἷδα πώποτε μεμψαμένην ἡμῖν, ὡς οὐκ ὀρθοῖς δόγμασι κέχρημαι, τὴν σὴν θεοσέδειαν. Τί τοίνυν ἐπὶ τοῦ παρόντος γεγένηται; Τί δήποτε μὴ κινεῖς, ὦ φίλη κεφαλὴ, κατὰ τοῦ ψεύδους τὴν γλῶτταν, ἀλκὰ καὶ φίλον συχοφαντούμενον, καὶ τὴν ἀλέθειαν πολεμουμένην ὑπερορᾷς; Εὶ μὲν ὡς ἀπόρων καὶ λίαν σμικρῶν ἀμελῶν, τῆς Δεσποτιχῆῇς ἐντολῆς ἐπακοῦσαι προσήκει διαῤῥήδην βοώσης " ε« Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς. τῶν μικρῶν τούτων τῶν ἐλαχίστων πῶν πιστευόντων εἰς ἐμέ. ᾿Αμὴν γὰρ λέγω ὑμῖν, οἱ ἄγγελοι αὐτῶν καθ᾽ ἡμέραν ὁρῶσι τὸ πρόσωὠπὸν τοῦ Πατρός μου τοῦ ἕν οὐρανοῖς. » Εἰ δὲ τῶν κατηγορούντων ἡμᾶς ἡ δύναμις τῇ σῇ φιλοθεῖᾳ τὴν σιωπὴν πραγματεύεται, χρὴ τῆς ἑτέρας ἀκοῦσαι νομοθεσίας λεγούσης " ε Οὐ λήψῃ πρόσωπον δυνάστου. » Καί" ε Δικαίαν κρίσιν κρίνατε. » Καί" ε Οὐς ἔσῃ μετὰ πολλῶν ἐπὶ κἀκία.» Καί" «Καμμύων τοὺς ὀφθαλμοὺς αὑτοῦ, ἵνα μὴ ἴδῃ ἀδικίαν" καὶ κλείων τὰ ὦτα αὑτοῦ, ἵνα μὴ ἀκούσῃ χρίσιν αἵματος ἀδίκου. » Καὶ ἕτερα δὲ μυρία τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ. Ἃ περιττὸν ὑπέλαδον συλλέξαι, πρὸς ἄνδρα. γράφων τοῖς θείοις ἐντεθραμμένον Λογίοις, καὶ τὴν διδασκαλικὴν ἀρδείαν προσφέροντα τοῖς φιλοχρίστοις λαοῖς, Τοῦτο τοίνυν μόνον ἐρῶ, ὅτι πάντες παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, καὶ τῶν λόγων καὶ τῶν ἔρνων τὰς εὐθύνας ὑφέξομεν. Ἐγὼ δὲ τῶν ἄλλων ἕνεκα πάντιυν τοῦτο δεδιὼς τὸ χριτήςτ ρίον, ἐν τοῖς καθ᾽ ἡμῶν λεγομένοις ἐκ τῆς τούτου μνήμης λαμθάνω τῆς ψυχαγωγίας τὰς ἀφορμάς.
To men tous agnoountas hēmas sigę̄ tōn kath᾽ hēmōn ᾿akouein loidoriōn, ouden apeikos " to de tēn sēn hosiotēta tōn loidoronmenōn mē dielenchein to pseudos, hē metriōs touto poiein, kai mē lian ekthymōs, oouch an tis pisteusoi, tēn hymeteran synētheian epistamenos. Ouk epeidē tēs alētheias dei tēn philian prokrinein, all᾽ hoti tę̄ philią kai hē tēs alētheias prosesti martyria. Kai gar ep᾽ ekklēsias legontōn hēmōn pollakis akēkoen hē sē theosedeia, kai en syllogois heterois dogmatichōn hēmin kinēthentōn logōn, tous kar᾽ hēmōn eirēmenous epēkouse" kai ouk hoida pōpote mempsamenēn hēmin, hōs ouk orthois dogmasi kechrēmai, tēn sēn theosedeian. Ti toinyn epi tou parontos gegenētai? Ti dēpote mē kineis, ō philē kephalē, kata tou pseudous tēn glōttan, alka kai philon sychophantoumenon, kai tēn aletheian polemoumenēn hyperorąs? Ei men hōs aporōn kai lian smikrōn amelōn, tēs Despotichēę̄s entolēs epakousai prosēkei diarrhēdēn boōsēs " e« Horate mē kataphronēsēte henos. tōn mikrōn toutōn tōn elachistōn pōn pisteuontōn eis eme. ᾿Amēn gar legō hymin, hoi angeloi autōn kath᾽ hēmeran horōsi to prosōōpon tou Patros mou tou hen ouranois. » Ei de tōn katēgorountōn hēmas hē dynamis tę̄ sę̄ philotheią tēn siōpēn pragmateuetai, chrē tēs heteras akousai nomothesias legousēs " e Ou lēpsę̄ prosōpon dynastou. » Kai" e Dikaian krisin krinate. » Kai" e Ous esę̄ meta pollōn epi kakia.» Kai" «Kammyōn tous ophthalmous hautou, hina mē idę̄ adikian" kai kleiōn ta ōta hautou, hina mē akousę̄ chrisin haimatos adikou. » Kai hetera de myria toiauta estin heurein para tę̄ theią Graphę̄. Ha peritton hypeladon syllexai, pros andra. graphōn tois theiois entethrammenon Logiois, kai tēn didaskalikēn ardeian prospheronta tois philochristois laois, Touto toinyn monon erō, hoti pantes parastēsometha tǭ bēmati tou Christou, kai tōn logōn kai tōn ernōn tas euthynas hyphexomen. Egō de tōn allōn heneka pantiyn touto dediōs to chritēst rion, en tois kath᾽ hēmōn legomenois ek tēs toutou mnēmēs lamthanō tēs psychagōgias tas aphormas.
That those who do not know us should listen in silence to the abuse against us is nothing strange; but that your Holiness should not refute the falsehood of the revilers, or should do so mildly and without great spirit, no one would believe who knows your habits. Not that friendship must be preferred to truth, but because the witness of truth is joined to friendship. For your Godliness has often heard us speaking in church, and in other gatherings, when doctrinal discussions arose, you listened to what we said; and I do not know that your Godliness ever blamed us for not holding right doctrines. What, then, has happened now? Why, dear friend, do you not move your tongue against the falsehood, but overlook a friend being slandered and the truth under attack? If you neglect us as poor and quite insignificant, you ought to listen to the Master's command that cries plainly: 'See that you do not despise one of these little ones, the least, who believe in me. For truly I tell you, their angels always behold the face of my Father in heaven.' But if the power of our accusers is what procures your God-loving silence, you must hear the other legislation that says: 'You shall not respect the person of the mighty'; and 'Judge righteous judgment'; and 'You shall not follow the many to do evil'; and '[He who] shuts his eyes so as not to see injustice, and stops his ears so as not to hear the judgment of unjust blood.' Countless other such sayings can be found in the divine Scripture. I thought it superfluous to collect them, since I am writing to a man nourished on the divine oracles who offers the watering of teaching to the Christ-loving peoples. I will say only this: we shall all stand before the judgment seat of Christ and give account of our words and deeds. And I, fearing this tribunal above all else, draw from the memory of it occasions of comfort amid what is said against us.
Chapter 103
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Τοὺς μὲν θεοφιλεστάτους ἐπισκόπους εἰς τὴν βασιλεύουσαν εἴλκυσε πόλιν ἡ κατὰ πάντων ἡμῶν γεγενημένη συκοφαντία " ἐγὼ δὲ διὰ τῆς αὐτῶν ὁσιότητος τῇ σῇ μεγαλοπρεπείᾳ προσφέρω τὴν πρόσρησιν, καὶ τῆς φιλίας ἐχτίνω τὸ χρέος." οὐκ ἵνα τὸ τριπόθητον ὄφλημα διαλύσω, ἀλλ᾽ ἵνα πλέον ἐργάσωμαι. Τὰ γὰρ τἧς φιλίας ὀφλήματα διὰ τῆς ἐχτίσεως αὔξεται. Τὸ μέντοι καὶ ἡμᾶς τῶν τῆς συκοφαντίας ἀπολαῦσαι καρπῶν, οὐδὲν ἀπεικός. Ἄνθρωπον γὰρ ὄντα, πάντα δεῖ προσδοκᾷν. Τούτου δὴ χάριν τοῖς φιλοσοφεῖν δεδιδαγμένοις τὰ τοιαῦτα πάντα ἐστὶ φορητά" ἕν δὲ μόνον ἀνιαρὸν, τὸ λώδῃς τινὸς μεταλαχεῖν τὴν ψυχήν. Καὶ ἤδη σου τὴν ἁγιότητα δι᾽ ἑτέρων ἐδίδαξα γραμμάτων, ὡς ἄντικρυς ἡμᾶς συχοφαντοῦσιν οἱ τῆς ἡμετέρας κατηγοροῦντες διδασκαλίας - καὶ νῦν δὲ ὡσαύτως διὰ τῶν θεοφιλεστάτων ἐπισκόπων τοῦτο ποιῶ, καὶ αὐτοὺς μάρτυρας ἔχων τῆς τῶν δογμάτων ὀρθότητος, καὶ ἑτέρας πολλὰς μυριάδας ἀνθρώπων, οἵ τῶν ἡμετέρων ἐν ταῖς κατὰ τὴν ἑῴαν ἐκκλησίαις ἐπαΐουσι λόγων" καὶ πρὸ τούτων, τὸ συνειδὸς, καὶ τὰν τοῦ συνειδότος ᾿ἘΕ πόπτην. Οἶδα δὲ καὶ τὸν θεῖον ᾿Απόστολον πολλάκις τῇ του συνειδότος μαρτυρίᾳ χρησάμενον. ε Ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστὶ, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν. » Καὶ πάλιν" « ᾿Αλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν Πνεύματι ἀγίῳ. » ᾿ ἽἼστω τοίνυν ἡ ἱερά σον καὶ θεοφιλὴς κεφαλὴ, ὡς οὐδεὶς ἡμῶν ἀκήκοε πώποτε δύο χηρυττόντων Τῷ ὄντι γάρ μοι μυσαρὸν καὶ δυπσεδὲς τόδε τὸ δόγμα δοκεῖ, Εἷς γὰρ Κύριος Ἰησοῦς Χριστὸς, δι᾿ οὗ τὰ πάντα. Τοῦτον ἐγὼ καὶ Θεὸν προαιώνιον οἶδα, καὶ ἄνθρωπον ἐπ᾽ ἐσχάτον τῶν ἡμερῶν, καὶ μίαν ὡς Μονογενεῖ προσφέρω προσκύνησιν. Σαρχὸς μέντοι καὶ θεότητος τὸ διάφορον ἐδιδάχθην " ἀσύγχυτος γὰρ ἡ ἕνωσις. Οὕτω κατὰ τῆς ᾿Αρείου καὶ Εὐνομίον παραταττόμενοι λύττης, ῥᾷστα τὴν κατὰ τοῦ Μονογενοῦς παρ᾽ αὐτῶν φημίαν, τὰ ταπεινῶς εἰρημένα περὶ τοῦ Δεσπότου, καὶ τῇ ληφθείσῃ φύσει προσφόρως, ὡς ἀνθρώπῳ προσάπταντες, καὶ αὖ πάλιν ὡς Θεῷ τὰ θεοπρεπῆ, καὶ τῆς φύσεως ἐκείνης δηλωτικά " οὐκ εἰς δύο πρόσὠπα διαιροῦντες, ἀλλὰ τῷ ἑνὶ Μονογενεΐ καὶ ταῦτα κἀκεῖνα προσήκειν διδάσκοντες " τὰ μὲν ὡς Θεῷ, καὶ Ποιητῇ, καὶ Δεσπότῃ τῶν ὅλων, τὰ ὃδὲ ὡς ἀνθρώπῳ δι᾽ ἡμᾶς γενομένῳ. ΓΑνθρωπον δὲ αὐτὸν ἡ θεία λέγει γεγενῆσθαι Γραφὴ, οὐ τῆς θεότητος τραπείσης, ἀλλὰ τῆς ἀνθρωπίνης φύσεως ἐκ σπέρματος ᾿Δόραὰμ, ληφθείσης. Τοῦτο γὰρ ὁ θεῖος ᾿Απόστολος ἄντικρυς βοᾷ, λέγων" ε« Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμθά… ὅθεν ὥφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι. » Καὶ πάλιν ’ « Τῷ δὲ ᾿Αδραὰμ, ἐῤῥέθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. » Ταῦτα καὶ τὰ τοιαῦτα τῆς θείας Ἐραφῆς ψαντες Σίμων, καὶ Βασιλείδης, καὶ Βαλεντῖνος, καὶ Βαρδησάνης, καὶ Μαρκίων, καὶ ὁ τῆς μανίας ἐπώνυμος, μόνον. Θεὸν ἀποκαλοῦσι τὸν Δεσπότην Χριστὸν, οὐδὲν ἀνθρώπειον ἔχοντα, ἀλλὰ φαντασίᾳ καὶ δοκήσει φανέντα τοῖς ἀνθρώποις ὡς ἄνθρωπον. Οἱ δὲ τὰ ᾿Αρξίου καὶ Εὐνομίου φρονοῦντες, σῶμα. μόνον ἀνειληφέναι τὸν Θεὸν Λόγον φασὶν, αὐτὸν δὲ τῆς ψυχῆς ἐν τῷ σώματι πληρῶσαι τὴν χρείαν, ᾿Απολινάριος δὲ ἔμψυχον μὲν τὸ Δεσποτικὸν σῶμα καλεῖ, τὸν δὲ νοῦν τῆς γεγενημένης σωτηρίας ἀποστερεῖ, οὐκ οἶδα πόθεν μαθὼν ψυχῆς καὶ νοῦ τὴν διαίρεσιν. Ἡ δὲ τῶν θείων ᾿Αποστόλων διδασκαλία ψυχὴν λογικὴν τε καὶ νοερὰν μετὰ σαρκὸς προσειλῆφθαι διδάσκει, καὶ τελείαν τοῖς πιστεύουσιν ὑπισχνεῖται τὴν σωτηρίαν. Ἔστι δὲ καὶ ἕτερον στῖφος αἱρετιχῶν τἀναντία τούτοις θρησχεῦον. Φωτεινὸς γὰρ, καὶ Μάρκελλος, καὶ ὁ ἐκ Σαμοσάτων Παῦλος, ἄνθρωπον μόνον εἶναι λέγουσι τὸν Κύριον ἡμῶν καὶ Θεόν. ᾿Ανάγχη δὲ πρὸς τούτους μὲν διαλεγομένους ἡμᾶς τὰς περὶ θεότητος μαρτυρίας προσφέρειν, καὶ δεικνύναι ὡς καὶ Θεὸς προαιώνιος ὁ Δεσπότης Χριστός " πρὸς δὲ τὴν ἑτέραν ἀγωνιζομένους συμμορίαν, ἢ Θεὸν μόνον ἀποχαλεΐξ τὸν Κύριον ἡμῶν ἸἸησοῦν Χριστὸν, τὴν θείαν αὐτοῖς ἀντιτάττειν Γραφὴν, καὶ τὰς περὶ τῆς ληφθείσης ἀνθρωπότητος ἐκεῖθεν μαρτυρίας συλλέγειν. Χρὴ γὰρ τὸν ἰατρὸν ἁρμοδίοις πρὸς τὰ πάθη κεχρῆσθαι φαρμάκοις, καὶ ἑκάστῳ προσφέρειν τὸ πρόσφορον. ἢαραχαλῶ τοίνυν τὴν σὴν ἁγιωσύνην τὴν καθ᾽ ἡμῶν συντεθεῖσαν διαλῦσαι συκοφαντίαν, καὶ τὰς μάτην ἡμῖν λοιδορουμένας χαλινῶσαι γλώττας. Ἡμεῖς γὰρ καὶ μετὰ τὴν ἐνανθρώπησιν ἕνα προσκυνοῦμεν Υἱὸν τοῦ Θεοῦ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ τοὺς ἄλλο τι φρονοῦντας δυσσεδεῖς ὀνομάζομεν. Παρασχεῖν δὲ ἡμῖν καὶ τὰς ἁγίας σου προσευχὰς, δέσποτα, καταξίωσον, ἵνα τῆς θείας ἀπολαύοντες εὐμενείας, τὸ κινδύνων μεστὸν διαπεραι[ώϊ]σωμεν πέλαγος, καὶ εἷς τοὺς ἀπηνέμους τοῦ Σωτῆρος μεθορμισθῶμεν λιμένας.
Tous men theophilestatous episkopous eis tēn basileuousan eilkyse polin hē kata pantōn hēmōn gegenēmenē sykophantia " egō de dia tēs autōn hosiotētos tę̄ sę̄ megaloprepeią prospherō tēn prosrēsin, kai tēs philias echtinō to chreos." ouk hina to tripothēton ophlēma dialysō, all᾽ hina pleon ergasōmai. Ta gar tēs philias ophlēmata dia tēs echtiseōs auxetai. To mentoi kai hēmas tōn tēs sykophantias apolausai karpōn, ouden apeikos. Anthrōpon gar onta, panta dei prosdokąn. Toutou dē charin tois philosophein dedidagmenois ta toiauta panta esti phorēta" hen de monon aniaron, to lōdę̄s tinos metalachein tēn psychēn. Kai ēdē sou tēn hagiotēta di᾽ heterōn edidaxa grammatōn, hōs antikrys hēmas sychophantousin hoi tēs hēmeteras katēgorountes didaskalias - kai nyn de hōsautōs dia tōn theophilestatōn episkopōn touto poiō, kai autous martyras echōn tēs tōn dogmatōn orthotētos, kai heteras pollas myriadas anthrōpōn, hoi tōn hēmeterōn en tais kata tēn heǭan ekklēsiais epaïousi logōn" kai pro toutōn, to syneidos, kai tan tou syneidotos ᾿EE poptēn. Oida de kai ton theion ᾿Apostolon pollakis tę̄ tou syneidotos martyrią chrēsamenon. e Hē gar kauchēsis hēmōn hautē esti, to martyrion tēs syneidēseōs hēmōn. » Kai palin" « ᾿Alētheian legō en Christǭ, ou pseudomai, symmartyrousēs moi tēs syneidēseōs mou en Pneumati agiǭ. » ᾿ HiIstō toinyn hē hiera son kai theophilēs kephalē, hōs oudeis hēmōn akēkoe pōpote dyo chēryttontōn Tǭ onti gar moi mysaron kai dypsedes tode to dogma dokei, Heis gar Kyrios Iēsous Christos, di᾿ hou ta panta. Touton egō kai Theon proaiōnion oida, kai anthrōpon ep᾽ eschaton tōn hēmerōn, kai mian hōs Monogenei prospherō proskynēsin. Sarchos mentoi kai theotētos to diaphoron edidachthēn " asynchytos gar hē henōsis. Houtō kata tēs ᾿Areiou kai Eunomion paratattomenoi lyttēs, rhąsta tēn kata tou Monogenous par᾽ autōn phēmian, ta tapeinōs eirēmena peri tou Despotou, kai tę̄ lēphtheisę̄ physei prosphorōs, hōs anthrōpǭ prosaptantes, kai au palin hōs Theǭ ta theoprepē, kai tēs physeōs ekeinēs dēlōtika " ouk eis dyo prosōpa diairountes, alla tǭ heni Monogeneï kai tauta kakeina prosēkein didaskontes " ta men hōs Theǭ, kai Poiētę̄, kai Despotę̄ tōn holōn, ta hode hōs anthrōpǭ di᾽ hēmas genomenǭ. GAnthrōpon de auton hē theia legei gegenēsthai Graphē, ou tēs theotētos trapeisēs, alla tēs anthrōpinēs physeōs ek spermatos ᾿Doraam, lēphtheisēs. Touto gar ho theios ᾿Apostolos antikrys boą, legōn" e« Ou gar dēpou angelōn epilamtha… hothen hōpheilen kata panta tois adelphois homoiōthēnai. » Kai palin ’ « Tǭ de ᾿Adraam, errhethēsan hai epangeliai, kai tǭ spermati autou. Ou legei, Kai tois spermasin, hōs epi pollōn, all᾽ hōs eph᾽ henos, Kai tǭ spermati sou, hos esti Christos. » Tauta kai ta toiauta tēs theias Eraphēs psantes Simōn, kai Basileidēs, kai Balentinos, kai Bardēsanēs, kai Markiōn, kai ho tēs manias epōnymos, monon. Theon apokalousi ton Despotēn Christon, ouden anthrōpeion echonta, alla phantasią kai dokēsei phanenta tois anthrōpois hōs anthrōpon. Hoi de ta ᾿Arxiou kai Eunomiou phronountes, sōma. monon aneilēphenai ton Theon Logon phasin, auton de tēs psychēs en tǭ sōmati plērōsai tēn chreian, ᾿Apolinarios de empsychon men to Despotikon sōma kalei, ton de noun tēs gegenēmenēs sōtērias aposterei, ouk oida pothen mathōn psychēs kai nou tēn diairesin. Hē de tōn theiōn ᾿Apostolōn didaskalia psychēn logikēn te kai noeran meta sarkos proseilēphthai didaskei, kai teleian tois pisteuousin hypischneitai tēn sōtērian. Esti de kai heteron stiphos hairetichōn tanantia toutois thrēscheuon. Phōteinos gar, kai Markellos, kai ho ek Samosatōn Paulos, anthrōpon monon einai legousi ton Kyrion hēmōn kai Theon. ᾿Ananchē de pros toutous men dialegomenous hēmas tas peri theotētos martyrias prospherein, kai deiknynai hōs kai Theos proaiōnios ho Despotēs Christos " pros de tēn heteran agōnizomenous symmorian, ē Theon monon apochaleïx ton Kyrion hēmōn IIēsoun Christon, tēn theian autois antitattein Graphēn, kai tas peri tēs lēphtheisēs anthrōpotētos ekeithen martyrias syllegein. Chrē gar ton iatron harmodiois pros ta pathē kechrēsthai pharmakois, kai hekastǭ prospherein to prosphoron. ēarachalō toinyn tēn sēn hagiōsynēn tēn kath᾽ hēmōn syntetheisan dialysai sykophantian, kai tas matēn hēmin loidoroumenas chalinōsai glōttas. Hēmeis gar kai meta tēn enanthrōpēsin hena proskynoumen Huion tou Theou ton Kyrion hēmōn Iēsoun Christon, kai tous allo ti phronountas dyssedeis onomazomen. Paraschein de hēmin kai tas hagias sou proseuchas, despota, kataxiōson, hina tēs theias apolauontes eumeneias, to kindynōn meston diaperai[ōï]sōmen pelagos, kai heis tous apēnemous tou Sōtēros methormisthōmen limenas.
The slander made against all of us has drawn the most God-beloved bishops to the imperial city, and through their Holiness I offer my greeting to your Magnificence and pay the debt of friendship, not to discharge this thrice-welcome debt but to make it larger; for the debts of friendship grow by being paid. That we too should reap the fruits of slander is nothing strange; one who is human must expect everything. That is why all such things are bearable to those taught to live by philosophy; one thing only is painful, that the soul should share in some defilement.
[Letter 104] To Flavian, bishop of Constantinople. I have already informed your Holiness by other letters that those who accuse our teaching are plainly slandering us; and now I do the same by the most God-beloved bishops, having them as witnesses of the orthodoxy of our doctrines, and many other tens of thousands of people who listen to our sermons in the churches of the East, and before them my conscience and the Overseer of the conscience. I know that the divine Apostle too often appealed to the witness of conscience: 'For our boast is this, the testimony of our conscience.' And again: 'I am speaking the truth in Christ, I am not lying; my conscience bears me witness in the Holy Spirit.' Let your sacred and God-beloved head know, then, that no one has ever heard us preaching two … For truly this doctrine seems to me abominable and impious. For there is 'one Lord Jesus Christ, through whom are all things'. Him I know as God before the ages and as man at the end of the days, and I offer one worship to him as the Only-begotten. But I have been taught the difference between flesh and Godhead, for the union is without confusion. So, drawn up against the madness of Arius and Eunomius, we most easily … their blasphemy against the Only-begotten, applying what is said humbly of the Master fittingly to the assumed nature, as to a man, and again what befits God and reveals that nature to him as God; not dividing him into two persons, but teaching that both these and those belong to the one Only-begotten: the one as to God, Maker and Master of the universe, the other as to the one who became man for us. The divine Scripture says that he became man not by the Godhead's being changed but by the human nature's being assumed from the seed of Abraham. This the divine Apostle cries out plainly, saying: 'For surely it is not angels that he takes hold of … therefore he had to be made like his brothers in every respect.' And again: 'Now the promises were spoken to Abraham and to his seed. It does not say, 'And to seeds', as of many, but as of one, 'And to your seed', who is Christ.' … these and similar passages of the divine Scripture, Simon, Basilides, Valentinus, Bardesanes, Marcion and the one named after madness call the Master Christ God only, having nothing human, but appearing to human beings as a man in phantasm and seeming. Those who hold the views of Arius and Eunomius say that God the Word took up a body only, and that he himself filled the place of the soul in the body. Apollinaris calls the Lord's body ensouled, but deprives the mind of the salvation that was wrought, having learned from I know not where a division between soul and mind. But the teaching of the divine apostles teaches that a rational and intelligent soul was assumed together with the flesh, and promises perfect salvation to those who believe. There is also another band of heretics professing the opposite: Photinus, Marcellus and Paul of Samosata say that our Lord and God is a man only. When disputing with these we must bring forward the testimonies about the Godhead and show that the Master Christ is also God before the ages; but when contending with the other band, which calls our Lord Jesus Christ God only, we must set the divine Scripture against them and collect from it the testimonies about the assumed manhood. For the physician must use remedies suited to the diseases and give each what suits him. I beg your Holiness, then, to dissolve the slander composed against us and to bridle the tongues that revile us idly. For even after the incarnation we worship one Son of God, our Lord Jesus Christ, and call those who think otherwise impious. Deign also to grant us your holy prayers, master, so that, enjoying the divine favor, we may cross the sea full of dangers and come to anchor in the Savior's harbors, sheltered from the wind.
Chapter 105
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Τοὺς μὲν ὑπὲρ τῆς εὐσεθδείας ἀγῶνας τῆς σῆς φιλοθεῖας παρὰ πολλῶν μεμαθήκαμεν. Δίκαιον δὲ καὶ τῷ διὰ ταύτην συχοφαντουμένῳ προθύμως συνηγορεῖν, καὶ διελέγχειν τῶν λοιδορουμένων τὸ Ψεῦδος. ᾿Αχριδῶς γὰρ αἶσθα, θεοφιλέστατε, καὶ τίνα φρονοῦμεν, καὶ τίνα διδάσκομεν, καὶ ὅτι δύο χηρυτσθω τοίνυν ἡ σὴ θεοσέδεια κἀνταῦθα τῷ θείῳ ζήλῳ, καὶ ἐμφραξάτω στόματα λαλουμένων ἄδικα. Ἐν γὰρ κοῖς τοιούτοις ἀγῶσιν, οὐ μόνον προσήῆχει τῶν φίλων, ἀλλὰ καὶ τῶν λελυπηκότων ὑπερμαχεῖν.
Tous men hyper tēs eusethdeias agōnas tēs sēs philotheias para pollōn memathēkamen. Dikaion de kai tǭ dia tautēn sychophantoumenǭ prothymōs synēgorein, kai dielenchein tōn loidoroumenōn to Pseudos. ᾿Achridōs gar aistha, theophilestate, kai tina phronoumen, kai tina didaskomen, kai hoti dyo chērytsthō toinyn hē sē theosedeia kantautha tǭ theiǭ zēlǭ, kai emphraxatō stomata laloumenōn adika. En gar kois toioutois agōsin, ou monon prosēēchei tōn philōn, alla kai tōn lelypēkotōn hypermachein.
We have learned from many people of the contests of your God-loving self for piety. It is right also to plead eagerly for one who is slandered on account of it, and to refute the falsehood of those who revile him. For you know exactly, most God-beloved, both what we believe and what we teach, and that … two … Let your Godliness, then, … here too with divine zeal, and stop the mouths of those who speak unjust things. For in such contests it is fitting to fight not only for friends but also for those who have caused us pain.
Chapter 106
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Καὶ διὰ τῶν θεοφιλεστάτων ἐπισκόπων προσφθέγγομαί σου τὴν θεοσέδειαν, καὶ παρακαλῶ τῆς τῶν Ἐκκλησιῶν φροντίσαι γαλήνης, καὶ τῆς συκοφαντίας διαλῦσαι τὰ κύματα. « Ὃ γὰρ ἂν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει, » κατὰ τὸν θεῖον ᾿Απόστολον. Ὁ τοίνυν τῶν ἀποστολικῶν ὑπερμαχῶν δογμάτων, δῆλον ὅτι τὴν ἀποστολικὴν εὐλογίαν τρυγήσει, καὶ τῆς ἐλεί
Kai dia tōn theophilestatōn episkopōn prosphthengomai sou tēn theosedeian, kai parakalō tēs tōn Ekklēsiōn phrontisai galēnēs, kai tēs sykophantias dialysai ta kymata. « Ho gar an speirę̄ anthrōpos, touto kai therisei, » kata ton theion ᾿Apostolon. Ho toinyn tōn apostolikōn hypermachōn dogmatōn, dēlon hoti tēn apostolikēn eulogian trygēsei, kai tēs elei
Through the most God-beloved bishops too I greet your Godliness, and I ask you to take care for the calm of the churches and to dissolve the waves of slander. 'For whatever a man sows, that he will also reap', according to the divine Apostle. So the one who fights for the apostolic doctrines will clearly gather the apostolic blessing and … of mercy …
Chapter 107
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Οὐκ ἔλαθον οἱ τῆς σῆς φιλοθεῖας ἀγῶνες, οὖς ὑπὲρ τῶν ἀποστολικῶν. ἀνεδέξω δογμάτων “ ἀλλ᾽ ἄδουσι τούτους οὐ μόνον οἱ πείρᾳ μεμαθηκότες, ἀλλὰ καὶ οἱ παρὰ τούτων ἀκηκοότες. "Ἔχου τοίνυν, ὦ φίλη κεφαλὴ, τῶν ἀγώνων, καὶ τῶν πατρῴων ὑπεράθλησον δογμάτων. Ὑπὲρ ὧν καὶ ἡμεῖς πολλαχόθεν βαλλόμεθα, καὶ τὰς τρικυμίας δεχόμενοι τὸν Κυδερνήτην ἀντιδολοῦμεν ἣ νεῦσαι, καὶ τὸν κλύδωνα λῦσαι, ἣ τοῖς χλυδωνιζομένοις ἀνδρίαν χαρίσασθαι.
Ouk elathon hoi tēs sēs philotheias agōnes, ous hyper tōn apostolikōn. anedexō dogmatōn “ all᾽ adousi toutous ou monon hoi peirą memathēkotes, alla kai hoi para toutōn akēkootes. "Echou toinyn, ō philē kephalē, tōn agōnōn, kai tōn patrǭōn hyperathlēson dogmatōn. Hyper hōn kai hēmeis pollachothen ballometha, kai tas trikymias dechomenoi ton Kydernētēn antidoloumen hē neusai, kai ton klydōna lysai, hē tois chlydōnizomenois andrian charisasthai.
The contests that your God-loving self has undertaken for the apostolic doctrines have not gone unnoticed; they are sung not only by those who learned of them by experience but also by those who heard of them from these. Hold fast, then, dear friend, to the contests, and fight to the end for the doctrines of the fathers. For them we too are struck from many sides, and as we take the high waves we entreat the Pilot either to nod and dissolve the surge, or to grant courage to those tossed by it.
Chapter 108
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᾿Αληθὴς ἄρα ἡ τῆς Δαυϊτιχῆς μελῳδίας ἁπόσχεαις " τὸ γὰρ Πνεῦμα τῆς ἀληθείας δι᾽ ἐχείνου ταύτην προσενήνοχε τοῖς πιστεύουσιν" ε ᾿Αποκάλυψον πρὸς Κύριον τὴν ὁδόν τον, καὶ ἔλπισον ἐπ᾽ αὐτὸν, καὶ αὐὖτὸς ποιήσει, καὶ ἐξοίσει ὡς φῶς τὴν δικαιοσύνην δον, καὶ τὸ κρῖμά σου ὡς μεσημόρίαν. » Τοῦτο καὶ ἐπὶ τῆς σῆς θεοσεδείας γεγενημένον εὑρίσκομεν. Ὁπόσην γὰρ τῶν ὀρφανίαν ὀδυρομένων ποιεῖται κηδεμονίαν ἡ σὴ θεοσέδεια, καὶ ὅπως ὑπὲρ τῶν ἀποστολικῶν ἀγωνίζῃ δογμάτων, ἄδουσι πάντες, δήλων κατὰ τὴν προφητείαν τῶν κεκρυμμένων γεγενημένων. Τούτου δὴ χάριν κἀγὼ τοὺς ἀξιεπαΐίνους ἧς σῆς. φιλοθεῖας μεμαθηκὼς γράφω, καὶ προσφθεγγόμενός σε, θεοφιλέστατε, καὶ παρακαλῶν αὖξῆσαι. τὸ κλέος τῇ προσθήκῃ τῶν πόνων, καὶ τῆς εὐαγγελικῆς ὑπερμαχῇσαι διδασκαλίας, ἵνα καὶ τὸν πατρῷον κλῆρον φυλάξωμεν ἄσυλον, καὶ τὸ τάλαντον τῷ Δεσπότῃ μετὰ τῆς καλῆς προσενέγκωμεν ἐρ--
᾿Alēthēs ara hē tēs Dauïtichēs melǭdias haposcheais " to gar Pneuma tēs alētheias di᾽ echeinou tautēn prosenēnoche tois pisteuousin" e ᾿Apokalypson pros Kyrion tēn hodon ton, kai elpison ep᾽ auton, kai auytos poiēsei, kai exoisei hōs phōs tēn dikaiosynēn don, kai to krima sou hōs mesēmorian. » Touto kai epi tēs sēs theosedeias gegenēmenon heuriskomen. Hoposēn gar tōn orphanian odyromenōn poieitai kēdemonian hē sē theosedeia, kai hopōs hyper tōn apostolikōn agōnizę̄ dogmatōn, adousi pantes, dēlōn kata tēn prophēteian tōn kekrymmenōn gegenēmenōn. Toutou dē charin kagō tous axiepaïinous hēs sēs. philotheias memathēkōs graphō, kai prosphthengomenos se, theophilestate, kai parakalōn auxēsai. to kleos tę̄ prosthēkę̄ tōn ponōn, kai tēs euangelikēs hypermachę̄sai didaskalias, hina kai ton patrǭon klēron phylaxōmen asylon, kai to talanton tǭ Despotę̄ meta tēs kalēs prosenenkōmen er--
True, then, is the promise of David's song, which the Spirit of truth offered through him to believers: 'Reveal your way to the Lord, and hope in him, and he will act, and he will bring forth your righteousness as the light and your judgment as the noonday.' This we find has happened in the case of your Godliness too. For how much care your Godliness takes of those who lament their orphanhood, and how you contend for the apostolic doctrines, all are singing, since, as the prophecy says, what was hidden has become manifest. For this reason I too, having learned of the praiseworthy deeds of your God-loving self, write to greet you, most God-beloved, and to urge you to increase your fame by adding to your labors and to fight for the gospel teaching, so that we too may keep the ancestral inheritance inviolate and bring the talent to the Master with good interest …
Chapter 109
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Πολλὰ μὲν τὰ καθ᾽ ἡμῶν τυρευόμενα, καὶ δι᾽ ἡμῶν γεῖ δὲ ἡμᾶς τὰ: τῶν ἁγίων παθήματα, προφητῶν, ἀποστόλων, μαρτύρων, καὶ τῶν ἐν ταῖς Ἐκκλησίαις διαπρεψάντων ἐν τῷ λόγῳ τῆς χάριτος " πρὸς δὲ τούτοῖς καὶ αἱ τοῦ θεοῦ καὶ Σωτῆρος ἡμῶν ἐπαγγελίαι. Οὐδὲν γὰρ ἡμῖν ἐν τῷ παρόντι βίῳ τερπνὸν, οὐδὲ θυμῆρες ὑπέσχετο, ἀλλὰ θλίψεις καὶ πόνους, καὶ. κινδύνους, καὶ πολεμίων ἐπαναστάσεις. ε« Ἐν τῷ κόσμῳ γὰρ, φησὶ, θλίψιν ἔχετε.» Καί - ε Εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσι. » Καί" «ε Εἰ τὸν οἶκοδεσπότην Βεελζεδοὺλ ἐκάλεσαν, πόσῳ μᾶλλον τοὺς οἰχειαχοὺς αὐτοῦ; » Καί" ε« Ἔρχεται ὥρα, ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῷ Θεῷ. » Καξ" ε Στενὴ ἣ πύλη, καὶ τεθλιμμένη ἡ ὁδὸς ἢ ἀπάγουσα εἰς τὴν ζωήν. λα Καί" « Ὅταν διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν. » Καὶ ὅσα τούτοις ἐστὶ παρασλήσια. Συνῳδὰ δέ φησι καὶ ὁ θεῖος ᾿Απόστολος ς“ ε Πάντες οἱ, θόλοντες ζῇν εὐσεδῶς ἐν Χριστῷ Ἰησοῦ, διωχθήσονται " πονηροὶ δὲ ἄνθρωποι καὶ γόητες, προχόψονσοιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι. » Ταῦτα μὲν οὖν ἡμῖν παραψυχὴν ἕν. τῇδε τῇ ζάλῃ παρέσχε μεγίστην. Ἐπειδὴ δὲ εἰκὸς καὶ μέχρι τῆς σῆς ἁγιωτύνης τὰς καθ᾽ ἡμῶν διαόηναι δυχοφαντίας, παρακαλῶ σου τὴν ὁσιότητα μηδ᾽ ὅλως ὑποσχεῖν ταῖς τῶν συκοφαντῶν ψευδολογίαις τὰς ἀκοάς. Ἐγὼ γὰρ οὐκ οἶδα μέχρι τοῦ παρόντος διδάξας εἰς δύο πιστεύειν νἱούς. Εἰς ἕνα γὰρ ἐδιδάχθην πιστεύειν Μονογενῇ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν ἐνανθρωπήσαντα Θεὸν Λόγον." Σαρχὸς μέντοι καὶ θεότητος ἐπίσταμαι τὸ διάφορον, καὶ δυσσεδεῖν μοι δοκοῦσιν οἱ εἰς δύο υἱοὺς μερίζοντες τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ οἱ τὴν ἐναντίαν τούτοις ὁδεύοντες, καὶ μίαν φύσιν ἀποκαλοῦντες τὴν θεότητα τοῦ Δεσπότου Χριστοῦ, καὶ τὴν ἀνθρωπότητα. Ἐναντίοι γὰρ ἀλλήλοις οὗτοι Χρημνοί’ μέση ὃὲ ἡ τῶν εὐαγγελικῶν δογμάτων ὁδὸς, τοῖς τῶν ἁγίων προφητῶν κκαὶ ἀποστόλων ἴχνεσι κοσμουμένη, καὶ τῶν μετὰ τούτους ἂν τῷ δικαὶ τὰς τούτων παραθεῖναι χρήσεις, καὶ δεῖξαι τῷ ἡμετέρῳ μαρτυρούσας φρονήματι. ᾿Αλλὰ πλειόνων δεῖ μοι λόγων, ἢ κατὰ μέτρον ἐπιδτολῆῇς. Οὗ δὴ χάριν ἐν κεφαλαίῳ γράψας, ἃ περὶ τῆς τοῦ Μονογενοῦς ἐνανθρωπήσεως μεμαθήχαᾶμεν, ἀπέστειλά σου τῇ κατὰ Θεὸν τελειότητι. "Ἔγραψα δὲ οὐκ ἄλλοις προσφέρων διδασκαλίαν, ἀλλὰ πρὸς τὴν γεγενημένην συκοφαντίαν ἀπολογίαν ποιούμενος, καὶ τὸ ἐμαυτοῦ φρόνημα τοῖς ἀγνοοῦσι τοῦτο δεικνύς. ᾿Αναγνοῦσα τοίνυν ἡ ἁγιωσύνη σου, εἰ μὲν εὕροι τὰ γεγραμμένα τοῖς ἀποστολικοῖς συμδαίνοντα δόγμασι, τοῖς πρὸς ἡμᾶς ἀντιγράφοις βεδαιούτω τὸ φρόνημα. Εὶ δέ τι τῶν ἐγκειμένων τῇ διδασκαλίᾳ τῇ θείᾳ μὴ συμφωνεῖ, καὶ τοῦτο μαθεῖν παρὰ τῆς σῆς ὁσιότητος ἀξιῶ, Καὶ γὰρ πολὺν ἐν τῇ διδασκαλίᾳ ἀναλώσαντες χρόνον, ἕτι δεόμεθα τοῦ διδάσκοντος. ε Ἐκ μέρους γὰρ, φησὶν ὁ θεῖος ᾿Απόστολος, γινώσκομεν. » ἮἨχούσαμεν δὲ αὐτοῦ πάλιν λέγοντος " ε Εἰ δέ τις δοκεῖ ἐγνωκέναι τι, οὐδέπω ἔγνω καθὼς δεῖ γνῶναι. » Καὶ τἀληθὲς τοίνυν παρὰ τῆς σῆς ὁσιότητος παρακαλοῦμεν μαθεῖν, καὶ τῆς ἐκκλησιαστικῇς φροντίσαι γαλήνης, καὶ τῶν θείων ὑπερμαχῆσαι δογμάτων. Τούτων γὰρ δὴ χάριν, καὶ οἱ θεοφιλέστατοι ἐπίσκοποι, καὶ τῶν τῆς ὁδοιπορίας πόνων, καὶ τῆς χειμερινῆς καταφρονήσαντες ὥρας, ἐπὶ τὴν βασιλεύουσαν ὥρμησαν πόλιν, λύσιν τινὰ πορίσαι τῷ κλύδωνι μὴ» χανώμενοι. Καὶ αὐτοὺς τοίνυν ἐφοδιάσαι ταῖς προσευχαΐς, καὶ ἡμᾶς ταύταις ἐρεῖσαι παρακλήθητι, δέσποτα.
Polla men ta kath᾽ hēmōn tyreuomena, kai di᾽ hēmōn gei de hēmas ta: tōn hagiōn pathēmata, prophētōn, apostolōn, martyrōn, kai tōn en tais Ekklēsiais diaprepsantōn en tǭ logǭ tēs charitos " pros de toutois kai hai tou theou kai Sōtēros hēmōn epangeliai. Ouden gar hēmin en tǭ paronti biǭ terpnon, oude thymēres hypescheto, alla thlipseis kai ponous, kai. kindynous, kai polemiōn epanastaseis. e« En tǭ kosmǭ gar, phēsi, thlipsin echete.» Kai - e Ei eme ediōxan, kai hymas diōxousi. » Kai" «e Ei ton oikodespotēn Beelzedoul ekalesan, posǭ mallon tous oicheiachous autou? » Kai" e« Erchetai hōra, hina pas ho apokteinas hymas doxę̄ latreian prospherein tǭ Theǭ. » Kax" e Stenē hē pylē, kai tethlimmenē hē hodos ē apagousa eis tēn zōēn. la Kai" « Hotan diōkōsin hymas en tę̄ polei tautę̄, pheugete eis tēn heteran. » Kai hosa toutois esti paraslēsia. Synǭda de phēsi kai ho theios ᾿Apostolos s“ e Pantes hoi, tholontes zę̄n eusedōs en Christǭ Iēsou, diōchthēsontai " ponēroi de anthrōpoi kai goētes, prochopsonsoin epi to cheiron, planōntes kai planōmenoi. » Tauta men oun hēmin parapsychēn hen. tę̄de tę̄ zalę̄ paresche megistēn. Epeidē de eikos kai mechri tēs sēs hagiōtynēs tas kath᾽ hēmōn diaoēnai dychophantias, parakalō sou tēn hosiotēta mēd᾽ holōs hyposchein tais tōn sykophantōn pseudologiais tas akoas. Egō gar ouk oida mechri tou parontos didaxas eis dyo pisteuein nious. Eis hena gar edidachthēn pisteuein Monogenę̄ ton Kyrion hēmōn Iēsoun Christon, ton enanthrōpēsanta Theon Logon." Sarchos mentoi kai theotētos epistamai to diaphoron, kai dyssedein moi dokousin hoi eis dyo huious merizontes ton hena Kyrion hēmōn Iēsoun Christon, kai hoi tēn enantian toutois hodeuontes, kai mian physin apokalountes tēn theotēta tou Despotou Christou, kai tēn anthrōpotēta. Enantioi gar allēlois houtoi Chrēmnoi’ mesē hoe hē tōn euangelikōn dogmatōn hodos, tois tōn hagiōn prophētōn kkai apostolōn ichnesi kosmoumenē, kai tōn meta toutous an tǭ dikai tas toutōn paratheinai chrēseis, kai deixai tǭ hēmeterǭ martyrousas phronēmati. ᾿Alla pleionōn dei moi logōn, ē kata metron epidtolēę̄s. Hou dē charin en kephalaiǭ grapsas, ha peri tēs tou Monogenous enanthrōpēseōs memathēchaamen, apesteila sou tę̄ kata Theon teleiotēti. "Egrapsa de ouk allois prospherōn didaskalian, alla pros tēn gegenēmenēn sykophantian apologian poioumenos, kai to emautou phronēma tois agnoousi touto deiknys. ᾿Anagnousa toinyn hē hagiōsynē sou, ei men heuroi ta gegrammena tois apostolikois symdainonta dogmasi, tois pros hēmas antigraphois bedaioutō to phronēma. Ei de ti tōn enkeimenōn tę̄ didaskalią tę̄ theią mē symphōnei, kai touto mathein para tēs sēs hosiotētos axiō, Kai gar polyn en tę̄ didaskalią analōsantes chronon, heti deometha tou didaskontos. e Ek merous gar, phēsin ho theios ᾿Apostolos, ginōskomen. » ĒĒchousamen de autou palin legontos " e Ei de tis dokei egnōkenai ti, oudepō egnō kathōs dei gnōnai. » Kai talēthes toinyn para tēs sēs hosiotētos parakaloumen mathein, kai tēs ekklēsiastikę̄s phrontisai galēnēs, kai tōn theiōn hypermachēsai dogmatōn. Toutōn gar dē charin, kai hoi theophilestatoi episkopoi, kai tōn tēs hodoiporias ponōn, kai tēs cheimerinēs kataphronēsantes hōras, epi tēn basileuousan hōrmēsan polin, lysin tina porisai tǭ klydōni mē» chanōmenoi. Kai autous toinyn ephodiasai tais proseuchaïs, kai hēmas tautais ereisai paraklēthēti, despota.
Many are the things being plotted against us, and through us … but the sufferings of the saints … us, prophets, apostles, martyrs, and those who have shone in the churches in the word of grace; and besides these the promises of our God and Savior. For he promised us nothing pleasant or delightful in the present life, but afflictions, toils, dangers and uprisings of enemies. 'In the world,' he says, 'you have affliction.' And: 'If they persecuted me, they will persecute you too.' And: 'If they called the master of the house Beelzebul, how much more those of his household?' And: 'The hour is coming when everyone who kills you will think he is offering worship to God.' And: 'Narrow is the gate and hard the way that leads to life.' And: 'When they persecute you in this city, flee to the other.' And all that is like these. In harmony with them the divine Apostle too says: 'All who desire to live godly in Christ Jesus will be persecuted, but evil men and impostors will go on from bad to worse, deceiving and being deceived.' These things have given us the greatest comfort in this storm. But since it is likely that the slanders against us have spread even to your Holiness, I beg your Holiness not to lend your ears at all to the lies of the slanderers. For I do not know that I have ever, to this day, taught belief in two sons. I was taught to believe in one Only-begotten, our Lord Jesus Christ, God the Word made man. I know, however, the difference between flesh and Godhead, and I consider impious both those who divide our one Lord Jesus Christ into two sons and those who travel the opposite road and call the Godhead and the manhood of the Master Christ one nature. These are precipices on opposite sides; between them runs the road of the gospel doctrines, marked by the footprints of the holy prophets and apostles and of those who after them … and to set out their sayings and show that they bear witness to our view. But this needs more words than the measure of a letter allows. For this reason I have written in summary what we have learned about the incarnation of the Only-begotten and sent it to your perfection in God. I wrote it not to offer teaching to others, but to make a defense against the slander that has arisen and to show my mind to those who do not know it. When your Holiness has read it, then, if you find what is written in agreement with the apostolic doctrines, confirm the view by your reply to us; but if anything in it does not agree with the divine teaching, I ask to learn this too from your Holiness. For though we have spent much time teaching, we still need one to teach us. 'For we know in part', says the divine Apostle. And we have heard him say again: 'If anyone thinks he knows something, he does not yet know as he ought to know.' We beg, then, to learn the truth from your Holiness, and that you take care for the calm of the church and fight for the divine doctrines. For this reason the most God-beloved bishops too, despising the toils of the journey and the winter season, have set out for the imperial city, contriving to procure some resolution of the surge. Be pleased, master, to furnish them for their journey with your prayers, and to support us with the same.
Chapter 110
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᾿Αναγνοὺς τὰ γράμματα, τῆς μακαριωτάτης ἀνἐμνήσθην Σουσάννης, ἢ τοὺς ἀλάστορας ἐκείνους ὁρῶσα, καὶ τὸν τῶν ὅλων Θεὸν παρεῖναι πιστεύουσα, τὴν θαυμασίαν ἐχείνην ἀφῆκε φωνήν " ε Στενά μοι πάντοθεν. » ᾿Αλλ’ ὅμως εἴλετο μᾶλλον ταῖς τῆς συκοφαντίας πάγαις περιπεσεῖν, ἣ τοῦ δικαίου καταφρονῆσαι χριτοῦ. Καὶ νῦν, δέσποτα, δύο πρόκειται. Τοῦτο δὲ πολλάκις εἰρήκαμεν " ἣ Θεῷ προσχροῦσαι, καὶ βλάψαι τὸ συνειδὸς, ἣ ταῖς ἀδίκοις τῶν ἀνθρώπων ψήφοις περιπεσεῖν. Ἐμοὶ δὲ οὐδὲ δοκεῖ τούτων εἰδέναι τι τὸν εὐσεδέστατον βασιλέα, Τί γὰρ ἐκώλυσεν αὐτὸν γράψαι, καὶ ἐπιτρέψαι χειροτονίαν γενέσθαι, εἴπερ ἀληθῶς αὐτὸν ἐθεράπενε τοῦτο; Τί δήποτε δὲ ἔξωθεν ἀπειλοῦσι καὶ δέδίττονται, γράμμᾶατα δὲ προφανῶς τοῦτο κελεύοντα οὐ πέμπουσιν; Δυοῖν γὰρ θάτερον, ἣ οὐ πείθεται γράψαι ὁ εὐσεδέἡμᾶς, καὶ δίκας ὑπ᾽ αὐτῶν ὕστερον τῆς παρανομίας ἀπαιτηθῆναι. Πρόχειται γὰρ ἡμῖν τὸ κατὰ τὸν μακάριον Πριγχίέπιον ὑπόδειγμα " ἐκεῖ καὶ ἐγγράφως κελεύσαντες, δίκας ἀπήτουν τὸν ὑπαχούσαντα. “Ἃ δὲ ἀνέγνων κατ᾽ αὐτὴν τὴν ἡμέραν, καθ᾽ ἣν ὁ λεχτιχάρίος ἀφίκετο, γράμματα, ἐναντία τούτοις ἐστίν. “Δγιος γάρ τις μονάξων τῶν ἐπισήμων ἔγραψε πρός τινα, ὡς ἐδέξατο γράμματα καὶ τοῦ μεγαλοπρεπεστρων, σημαίνοντα ὡς διορθώσεως τεύξεται τὰ κατὰ τὸν θεοφιλέστατον ἐπίσκοπον τὸν χύριον Εἰρηναῖον " καὶ ταύτης γε τῆς σπουδῆς ἀντιδόσεις ἀπήτουν τὰς ὑπὲρ αὐτῶν προσευχάς. Ἐγὼ τοίνυν νομίζω χρῆναι γραφῆναι πρὸς τοὺς γεγραφότας ἀπὸ τῆς βασιλευούσῆς πόλεως κληρικοὺς, ὅτε ψήφῳ μὲν τῶν τῆς Φοινίκης θεοφιλεστάτων ἐπισκόπων πεισθεὶς, ἐχειροτόνησα τὸν θεοφιλέστατον ἐπίσκοπον Εϊρηναῖον " τόν τε ζῆλον, καὶ τὴν μεγαλοψυχίαν, καὶ τὴν φιλοπτωχίαν, καὶ τὰς ἄλλας αὐτῷ συνειδὼς ἀρετὰς, καὶ πρὸς τούτοις, τὴν τῶν δογμάτων ὀρθότητα. Οὐκ οἴδαμεν γὰρ αὐτὸν παραιτηφάμενον πώποτε Θεοτόκον καλέσαι τὴν ἁγίαν Παρθένον, ἣ ἄλλο τι ἐναντίον φρονήσαντα τοῖς ᾿εὐαγγελικοῖς δόγμασιν. Εἰς δὲ τὸ τῆς διγαμίας, τοῖς πρὸ ἡμῶν ἠκολουθήσαμεν. Καὶ γὰρ ὁ τῆς μακαρίας καὶ ὁσίας μνήμης ᾿Αλέξανδρος, ὁ τὸν ἀποστολικὸν ποῦτον διακοσμήσας θρόνον, σὺν τῳ μακαριωτάτῳ ᾿Αχαχίῳ τῆς Βεροίας ἐπισχόπῳ, τὸν τῆς μακαρίας μνήμης Διογένην ἐχειροτόνησαν δίγαμον ὄντα " ὧσαὐτῶς δὲ καὶ ὁ μακάριος ἸΠραὔύλιος, Δομνῖνον τὸν Καισαρείας δίγαμον ὄντα. “Ἔθει τοίνυν ἠκολουθήσαμεν, καὶ ἀνδράσιν ἐπισήμοις, καὶ ἐπὶ γνώσει καὶ βίῳ πολυθρυλλήτοις. Πολλὰ δὲ καὶ ἄλλα τοιαῦτα δεδιδαγμένος ὁ τῆς μακαρίας μνήμης Πρόκλος, ὁ τῆς ΪΚωνσταντινουπολιτῶν ἐπίσκοπος, καὶ αὐτὸς τὴν χειιροτονίαν ἐδέξατο, καὶ ἔγραψεν ἐπαινῶν καὶ θαυμάζων. Ὡσαύτως ὃὲ καὶ οἱ πρωτεύοντες τῆς Ποντιχῆς διοικήσεως θεοφιλέστατοι ἐπίσκοποι, καὶ οἱ Παλαι- ᾿στῖνοι πάντες, καὶ οὐδεμία ἀμφιδολία περὶ τούτου γεγένηται" καὶ δυσσεδὲς νομίζομεν τὸ κατακρῖναι “ἄνδρα πολλοῖς καὶ παντοδαποῖς ᾿κατορθώμασι λαμπρυνόμενον. Ταῦτα καὶ τὰ τοιαῦτα κατὰ τὴν ἐμὴν γνώμην δεῖ γράψαι. Εἰ δὲ ἄλλο τι συνορᾷ σου ἡ ἁγιότης, τὸ δοκοῦν γινέσθω. Ἐγὼ γὰρ καὶ τὴν μίαν, ὡς νομίζουσι, τιμωρίαν δεξάμενος, ἕτοιμός εἶμι, τοῦ Θεοῦ μοι βοηθοῦντος, δέξασθαι καὶ τὴν ἄλλην. Εἰ δὲ "καὶ τρίτην βούλονται, καὶ τετάρτην, τῆς θείας χάριτος ἐπερειδούσης οἴσομεν, τὸν Δεσπότην ὑμνοῦντες" εἰ δὲ δοκιμάζει σου ἡ ὁσιότης, ἴδωμεν καὶ τὰς ἀπὸ Παλαιστίνης ἀποκρίσεις " καὶ ἀχριδέστερον τὸ πρακτέον σκοπήσαντες, οὕτω καὶ γράψωμεν εἰς Κων…
᾿Anagnous ta grammata, tēs makariōtatēs anemnēsthēn Sousannēs, ē tous alastoras ekeinous horōsa, kai ton tōn holōn Theon pareinai pisteuousa, tēn thaumasian echeinēn aphēke phōnēn " e Stena moi pantothen. » ᾿All’ homōs eileto mallon tais tēs sykophantias pagais peripesein, hē tou dikaiou kataphronēsai chritou. Kai nyn, despota, dyo prokeitai. Touto de pollakis eirēkamen " hē Theǭ proschrousai, kai blapsai to syneidos, hē tais adikois tōn anthrōpōn psēphois peripesein. Emoi de oude dokei toutōn eidenai ti ton eusedestaton basilea, Ti gar ekōlysen auton grapsai, kai epitrepsai cheirotonian genesthai, eiper alēthōs auton etherapene touto? Ti dēpote de exōthen apeilousi kai dedittontai, grammaata de prophanōs touto keleuonta ou pempousin? Dyoin gar thateron, hē ou peithetai grapsai ho eusedeēmas, kai dikas hyp᾽ autōn hysteron tēs paranomias apaitēthēnai. Procheitai gar hēmin to kata ton makarion Princhiepion hypodeigma " ekei kai engraphōs keleusantes, dikas apētoun ton hypachousanta. “Ha de anegnōn kat᾽ autēn tēn hēmeran, kath᾽ hēn ho lechticharios aphiketo, grammata, enantia toutois estin. “Dgios gar tis monaxōn tōn episēmōn egrapse pros tina, hōs edexato grammata kai tou megaloprepestrōn, sēmainonta hōs diorthōseōs teuxetai ta kata ton theophilestaton episkopon ton chyrion Eirēnaion " kai tautēs ge tēs spoudēs antidoseis apētoun tas hyper autōn proseuchas. Egō toinyn nomizō chrēnai graphēnai pros tous gegraphotas apo tēs basileuousēs poleōs klērikous, hote psēphǭ men tōn tēs Phoinikēs theophilestatōn episkopōn peistheis, echeirotonēsa ton theophilestaton episkopon Eïrēnaion " ton te zēlon, kai tēn megalopsychian, kai tēn philoptōchian, kai tas allas autǭ syneidōs aretas, kai pros toutois, tēn tōn dogmatōn orthotēta. Ouk oidamen gar auton paraitēphamenon pōpote Theotokon kalesai tēn hagian Parthenon, hē allo ti enantion phronēsanta tois ᾿euangelikois dogmasin. Eis de to tēs digamias, tois pro hēmōn ēkolouthēsamen. Kai gar ho tēs makarias kai hosias mnēmēs ᾿Alexandros, ho ton apostolikon pouton diakosmēsas thronon, syn tǭ makariōtatǭ ᾿Achachiǭ tēs Beroias epischopǭ, ton tēs makarias mnēmēs Diogenēn echeirotonēsan digamon onta " hōsautōs de kai ho makarios IPrauylios, Domninon ton Kaisareias digamon onta. “Ethei toinyn ēkolouthēsamen, kai andrasin episēmois, kai epi gnōsei kai biǭ polythryllētois. Polla de kai alla toiauta dedidagmenos ho tēs makarias mnēmēs Proklos, ho tēs ÏKōnstantinoupolitōn episkopos, kai autos tēn cheiirotonian edexato, kai egrapsen epainōn kai thaumazōn. Hōsautōs hoe kai hoi prōteuontes tēs Pontichēs dioikēseōs theophilestatoi episkopoi, kai hoi Palai- ᾿stinoi pantes, kai oudemia amphidolia peri toutou gegenētai" kai dyssedes nomizomen to katakrinai “andra pollois kai pantodapois ᾿katorthōmasi lamprynomenon. Tauta kai ta toiauta kata tēn emēn gnōmēn dei grapsai. Ei de allo ti synorą sou hē hagiotēs, to dokoun ginesthō. Egō gar kai tēn mian, hōs nomizousi, timōrian dexamenos, hetoimos eimi, tou Theou moi boēthountos, dexasthai kai tēn allēn. Ei de "kai tritēn boulontai, kai tetartēn, tēs theias charitos epereidousēs oisomen, ton Despotēn hymnountes" ei de dokimazei sou hē hosiotēs, idōmen kai tas apo Palaistinēs apokriseis " kai achridesteron to prakteon skopēsantes, houtō kai grapsōmen eis Kōn…
On reading your letter I remembered the most blessed Susanna, who, seeing those wicked men and believing that the God of the universe was present, uttered that wonderful cry: 'I am hemmed in on every side.' Yet she chose rather to fall into the snares of slander than to despise the just Judge. And now, master, two things lie before us (we have often said this): either to offend God and wound our conscience, or to fall under the unjust sentences of men. It seems to me that the most pious emperor knows nothing of these things. For what prevented him from writing and ordering that an ordination take place, if this truly pleased him? Why do they threaten and frighten us from outside, but send no letter that plainly orders it? It is one of two things: either the most pious emperor cannot be persuaded to write, or … us, and that we be called to account by them later for the illegality. For the example of the blessed Principius lies before us: in that case, although they had given the order in writing, they demanded penalties from the one who obeyed. But the letters I read on the very day the lecticarius arrived say the opposite. A holy monk, one of the notable ones, wrote to someone that he had received letters also from the most magnificent …, indicating that the affair of the most God-beloved bishop, lord Irenaeus, will be set right; and in return for this zeal they asked for his prayers on their behalf. I think, then, that we must write to the clergy who wrote from the imperial city that I ordained the most God-beloved bishop Irenaeus persuaded by the vote of the most God-beloved bishops of Phoenicia, knowing his zeal, magnanimity, love of the poor and other virtues, and besides these the orthodoxy of his doctrines. For we do not know that he ever refused to call the holy Virgin Theotokos, or held anything else contrary to the gospel doctrines. As for his second marriage, we followed those before us. For Alexander of blessed and holy memory, who adorned this apostolic throne, together with the most blessed Acacius, bishop of Beroea, ordained Diogenes of blessed memory, who had been married twice; and likewise the blessed Praylius ordained Domninus of Caesarea, who had been married twice. We followed custom, then, and notable men famous for knowledge and life. And Proclus of blessed memory, bishop of Constantinople, who had been informed of many other such cases, himself accepted the ordination and wrote praising and admiring it. So did the most God-beloved bishops who are first in the diocese of Pontus, and all the bishops of Palestine; and no doubt has arisen about it. We think it impious to condemn a man who shines with many achievements of every kind. These and similar things, in my judgment, must be written. But if your Holiness sees anything else, let what seems best be done. For I have received the one punishment, as they think it, and I am ready, with God's help, to receive the other as well. And if they want a third and a fourth, we will bear it with divine grace supporting us, praising the Master. But if your Holiness approves, let us also see the answers from Palestine, and when we have considered more exactly what must be done, let us write accordingly to Con…
Chapter 111
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Ἢ μὲν ὑμετέρα μεγαλοφνῖα τῶν εἰς ἡμᾶς εὑεργεσιῶν παρὰ τοῦ Θεοῦ τῶν ὅλων χομιεῖται τὰς ἀντιδόσεις. Πᾶν γὰρ ὁτιοῦν αὐτοῦ χάριν γινόμενον, μισθὸν ἔχει συνεζευγμένον. Ἐγὼ μέντοι τῶν συχοφαντιῶν τὸ πλῆθος γελῶ. Καὶ γὰρ τὰ σφοδρότερον αἰχιζόμενα σώματα, τῆς ὀδύνης οὐκ ἐπαισθάνεται, νεκρωθεΐσης λοιπὸν τῆς αἰκιζομένης σαρκός. Θρηνῶ δὲ ὅμως τὰ ἀθνυρώτατα στόματα ψευδολογίας προφέροντα" τί γὰρ παρ᾽ ἡμῶν ἀδικηθέντες οἱ τοῦ θεοφιλεστάτου ἐπισκόπου "Ἴδα κατήγοροι, ταύταις καθ᾽ ἡμῶν ταῖς ψευδολογίαις ἐχρήσαντο; Πρῶτον μὲν γὰρ οὐδὲ τῶν κριτῶν ἤμην ἐγώ " κατὰ γὰρ τὴν βασιλικὴν ψῆφον ἐν τῇ Κύῤῥῳ διῆγον. Ἔπειτα δὲ, ὡς παρὰ πολλῶν ἀκήκοα, καὶ δυσχεραίνοντες διετέλουν τὴν ἧμετέραν ἀπόλειψιν " καὶ γὰρ τῆς μυστικῇς αὐτοὺς ἐν τῷ σωτηρίῳ Πάσχα μεταλαχεῖν κοινωνίας ἐγὼ παρἐσχεύασα᾽ καὶ πολλάκις ἡμῖν συντυχεῖν ἐθελήσαντας εὐμενῶς ἐδεξάμην, καὶ εἰσηγησάμην ἅπερ ἐχρῆν. Ἵνα δὲ καὶ ὑπὲρ τοῦ θεοφιλεστάτου ἐπισκόπου τοῦ κυρίου Δόμνου ἀπολογήσωμαι, τί ἔδει πρᾶξαι τὸν οὕτω φανερῶς πολεμούμενον, καὶ θεώμενον τοὺς. Ψήφῳ συνοδιχῇ καθαιρουμένους εἰς ἑτέραν διοίκησιν’ πεμπομένους, καὶ παρὰ τοὺς ἐκκλησιαστικοὺς θεκαὶ θεῖα παρὰ τῶν ἐχθρῶν τῆς ἀληθείας γελώμενά τε καὶ χωμῳδούμενα; Τούτου χάριν, ὡς ἔγνω, τὴν "κρίσιν ἑτέροις παρέπεμψε, καὶ οὐ μόνον τῷ θεοφιλεστάτῳ τῷ κυρίῳ “Ἴ16ᾳ, ἀλλὰ καὶ τῷ ἁγιωτάτῳ ἐπισχόπῳ τῷ κυρίῳ Συμεῶνι τῷ ᾿Αμίδης, ὥστε τῶν δύο σεων. Πῶς δὲ δίκαιον τοὺς αὐτοὺς ὠμότητα καὶ φιλανθρωπίαν κατηγορεῖσθαι; Καὶ γὰρ ἐκδάλλοντες κινδυνεύομεν, καὶ μὴ ἐχδάλλοντες τοὺς κινδύνους οὐ διαφεύγομεν " καὶ μόνοι πολεμούμεθα παρὰ πᾶσαν τὴν οἰκουμένην. Καὶ αἱ μὲν ἄλλαι διοικήσεις ἐν ἧσυχίᾳ διάνουσιν " ἡμεῖς δὲ μόνοι τοῖς συκοφάνταις προχείμεθα " ἐγὼ δὲ διαφερόντως, καίτοι μήτε συνδιχάσας, καὶ παντελῶς ἀνεύθυνος ὦν. Ταῦτα ἠναγκάσθην γράψαι τοῖς τοῦ ὑμετέρου μεγέθους γράμμασιν ἐντυχὼν, καὶ μαθὼν δι' αὐτῶν, ὡς καὶ διὰ ταῦτα κίνησις μεγίστη γέγονς καθ᾽ ἡμῶν, ἀνδρῶν περιορισθέντων, καὶ ἡσυχίαν ἀγόντων, καὶ οὐδὲ τοῖς τῆς ἐπαρχίας θεοφιλεστάτοις ἐπισκόποις συνεδρευόντων. Τῷ ὄντι γὰρ δὶς ἤδη χειροτονίας ἐπισκοπικῆς ἐν τῇ ἐπαρχίᾳ τῇ ἡμετέρᾳ γεγενημένης, οὐδεμιᾶς ἐχοινώνησα. Εἰ ὃὲ μὴ τῷ βασιλικῷ χατειχόμην νόμῳ, ἄρα ἂν ἀπέστην, χα τινα καταλαδὼν ἐσχατιὰν, ἐχεΐ τὰς λειπομένας ἡμέρας διῆγον. ᾿Απεἰρηχα γὰρ πρὸς τὰ κατ᾽ ἐμοῦ τυρευόμενα. Καὶ γὰρ τούτους αὐτοὺς τοὺς ᾿Εδεσηνοὺς οὐκ οἶμαι αὐτομάτως ταύτην καθ᾽ ἡμῶν τὴν συκοφαντίαν ὑφῆναι, ἀλλ᾽ ὑπὸ τῶν αὐτόθι φιλαλήθων ἀνθρώπων ταῦτα καθ᾽ ἡμῶν διδαχθῆναι. Καὶ χάρις τῷ Σωτῆρι τῶν ὅλων, ὅτι με ἀνάξιον ὄντα τῶν εὐαγγελικῶν ἠξίωσε μακαρὶσμῶν. Διά τοι τοῦτο καὶ τὸν περιορισμὸν μεθ᾽ ἡδονῆς ἐδεξάμην, καὶ τὴν ἐξορίαν προσδέχομαι " καὶ πᾶν ὅπερ ἂν ἐπαγαγεῖν ἐθέλωσιν, ἀσπαστῶς δέχομαι διὰ τὴν ἀποκειμένην ἐλπίδα. Τῆς δὲ ὑμετέρας μεγακαὶ τοὺς ἁγίους ἅπαντας κοινωνεῖν μὸι τῶν εὐχῶν Ἰχετεύω.
Ē men hymetera megalophnia tōn eis hēmas heuergesiōn para tou Theou tōn holōn chomieitai tas antidoseis. Pan gar hotioun autou charin ginomenon, misthon echei synezeugmenon. Egō mentoi tōn sychophantiōn to plēthos gelō. Kai gar ta sphodroteron aichizomena sōmata, tēs odynēs ouk epaisthanetai, nekrōtheïsēs loipon tēs aikizomenēs sarkos. Thrēnō de homōs ta athnyrōtata stomata pseudologias propheronta" ti gar par᾽ hēmōn adikēthentes hoi tou theophilestatou episkopou "Ida katēgoroi, tautais kath᾽ hēmōn tais pseudologiais echrēsanto? Prōton men gar oude tōn kritōn ēmēn egō " kata gar tēn basilikēn psēphon en tę̄ Kyrrhǭ diēgon. Epeita de, hōs para pollōn akēkoa, kai dyscherainontes dieteloun tēn hēmeteran apoleipsin " kai gar tēs mystikę̄s autous en tǭ sōtēriǭ Pascha metalachein koinōnias egō parescheuasa᾽ kai pollakis hēmin syntychein ethelēsantas eumenōs edexamēn, kai eisēgēsamēn haper echrēn. Hina de kai hyper tou theophilestatou episkopou tou kyriou Domnou apologēsōmai, ti edei praxai ton houtō phanerōs polemoumenon, kai theōmenon tous. Psēphǭ synodichę̄ kathairoumenous eis heteran dioikēsin’ pempomenous, kai para tous ekklēsiastikous thekai theia para tōn echthrōn tēs alētheias gelōmena te kai chōmǭdoumena? Toutou charin, hōs egnō, tēn "krisin heterois parepempse, kai ou monon tǭ theophilestatǭ tǭ kyriǭ “I16ą, alla kai tǭ hagiōtatǭ epischopǭ tǭ kyriǭ Symeōni tǭ ᾿Amidēs, hōste tōn dyo seōn. Pōs de dikaion tous autous ōmotēta kai philanthrōpian katēgoreisthai? Kai gar ekdallontes kindyneuomen, kai mē echdallontes tous kindynous ou diapheugomen " kai monoi polemoumetha para pasan tēn oikoumenēn. Kai hai men allai dioikēseis en hēsychią dianousin " hēmeis de monoi tois sykophantais procheimetha " egō de diapherontōs, kaitoi mēte syndichasas, kai pantelōs aneuthynos ōn. Tauta ēnankasthēn grapsai tois tou hymeterou megethous grammasin entychōn, kai mathōn di' autōn, hōs kai dia tauta kinēsis megistē gegons kath᾽ hēmōn, andrōn perioristhentōn, kai hēsychian agontōn, kai oude tois tēs eparchias theophilestatois episkopois synedreuontōn. Tǭ onti gar dis ēdē cheirotonias episkopikēs en tę̄ eparchią tę̄ hēmeterą gegenēmenēs, oudemias echoinōnēsa. Ei hoe mē tǭ basilikǭ chateichomēn nomǭ, ara an apestēn, cha tina kataladōn eschatian, echeï tas leipomenas hēmeras diēgon. ᾿Apeirēcha gar pros ta kat᾽ emou tyreuomena. Kai gar toutous autous tous ᾿Edesēnous ouk oimai automatōs tautēn kath᾽ hēmōn tēn sykophantian hyphēnai, all᾽ hypo tōn autothi philalēthōn anthrōpōn tauta kath᾽ hēmōn didachthēnai. Kai charis tǭ Sōtēri tōn holōn, hoti me anaxion onta tōn euangelikōn ēxiōse makarismōn. Dia toi touto kai ton periorismon meth᾽ hēdonēs edexamēn, kai tēn exorian prosdechomai " kai pan hoper an epagagein ethelōsin, aspastōs dechomai dia tēn apokeimenēn elpida. Tēs de hymeteras megakai tous hagious hapantas koinōnein moi tōn euchōn Icheteuō.
Your Magnanimity will receive from the God of the universe the recompense for your kindnesses to us; for whatever is done for his sake has its reward yoked to it. I, however, laugh at the multitude of slanders. Bodies that are tortured very violently no longer feel the pain, since the tortured flesh is by then deadened. Yet I lament the most unbridled mouths that utter lies. For what wrong had the accusers of the most God-beloved bishop Ibas suffered from us, that they used these lies against us? First, I was not even one of the judges, for by the imperial sentence I was living at Cyrus. Next, as I have heard from many, they kept complaining of our absence; for it was I who arranged for them to share in the mystical communion at the saving Pascha, and when they often wished to meet us I received them kindly and proposed what was needed. And to make a defense also for the most God-beloved bishop, lord Domnus: what should a man have done who was so openly attacked, and who saw those deposed by synodical vote being sent to another diocese, and … the ecclesiastical … and divine things laughed at and mocked by the enemies of the truth? For this reason, as he decided, he referred the judgment to others, not only to the most God-beloved lord Ibas but also to the most holy bishop, lord Symeon of Amida, so that of the two … How can it be just for the same people to be accused of both cruelty and humanity? If we expel, we are in danger; and if we do not expel, we do not escape the dangers; and we alone in the whole world are attacked. The other dioceses live in quiet; we alone are exposed to the slanderers, and I above all, although I did not sit as a judge and am wholly without responsibility. I was compelled to write this on reading the letter of your Greatness and learning from it that a very great agitation has arisen against us on this account too, against men who are confined, who keep quiet and do not even sit in council with the most God-beloved bishops of the province. For in truth, although episcopal ordinations have twice taken place in our province, I took part in neither. Were I not held by the imperial law, I would have withdrawn, taken some remote place, and spent my remaining days there; for I have given up in the face of the plots against me. I do not think that these Edessenes wove this slander against us of their own accord; they were taught it against us by the lovers of truth there. And thanks be to the Savior of the universe, who has counted me, unworthy as I am, worthy of the gospel beatitudes. That is why I received the confinement with pleasure and await exile; and whatever they wish to bring on me I welcome gladly because of the hope laid up for me. … your Magnanimity … and I beseech all the saints to give me a share in their prayers.
Chapter 112
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Ἠλπίσαμεν πεπαῦσθαι τὰ σκυθρωπὰ, τινῶν ἡμῖν μεμηνυχότων ὡς ἐσδέσθη μὲν ἡ τοῦ χαλλινίχου βαδὲ μεταξὺ αὐτοῦ καὶ τοῦ θεοφιλεστάτου ἐπισκόπον γεγένηνται, καὶ πέπαυται μὲν ἡ τῆς συνόδου κλῇσις, ἡ δὲ τῶν Ἐκκλησιῶν ἐπανῆλθεν εἰρήνη. Τὰ δὲ νῦν παρὰ τῆς σῆς ὁσιότητος γραφέντα σφόδρα ἡμᾶς ἡνίασεν. Οὐδὲν γὰρ ἔστιν ἐκ τῆς θρυλλουμένης συνόδου προσδοκῆσαι χρηστὸν, εἰ μὴ ἄρα ὁ φιλάνθρωπος Δεσπότης, τῇ συνήθει κηδεμονίᾳ χρησάμενος, τῶν ταραχωδῶν δαιμόνων διαλύσει τὰς μηχανάς. Καὶ γὰρ ἐν τῇ μεγάλῃ συνόδῳ, τῇ ἐν Νικαίᾳ συναθροισθείσῃ φημὶ, συνεψηφίσαντο μὲν τοῖς ὁρθοδόξοις οἱ τῆς ᾿Αρείου συμμορίας, καὶ τῇ ἀποστολικῇ διὰ τῶν χειρῶν ἐκθέσει συνέθεντο, Διετέλεσαν δὲ τῇ ἀληθείᾳ πολεμοῦντες, ἕως τὸ σῶμα τῆς Ἔχκχληαἰας διέῤῥηξαν. Καὶ τριάζοντα μὲν ἔτη διετέλεσαν κοινωνοῦντες ἀλλήλοις, οἵ τε τῶν ἀποστολικῶν ἀντἐχόμενοι δογμάτων, καὶ οἱ τὴν ᾿Αρείου βλασφημίαν νοσοῦντες. Ἐν ᾿Αντιοχείᾳ δὲ τῆς ἐσχάτης συνόδου Ὑεγενημένης, ὅτε τὸν τοῦ Θεοῦ ἄνθρωπον τὸν μέγαν Μελέτιον τοῖς ἀποστολικοῖς ἐκείνοις ἑἐνίδρυσαν θώχοις, εἶτα μετ᾽ ὀλίγας αὐτὸν ἡμέρας διὰ τῆς βασιλυπροφανῇ τὴν ᾿Αρείου περικείμενος λύμην, ἀπέ… σαν δὲ παραυτίκα οἱ τῶν εὐαγγελικῶν δογμάτων … σις. Εἰς ἐκεῖνα ἀφορῶσα καὶ τὰ ομοια προορῶσα ἡ ἀθλία ψυχῆ μου στένει καὶ ὀδύρεται, οὐδὲν χαραδοχοῦσα χρηστόν. Οὐδὲ γὰρ ἴσασιν οἱ ἐκ τῶν ἄλλων διοικήσεων τὸν ἐγκείμενον τοῖς δώδεκα κεφαλαίοις ἰόν " ἀλλὰ τῇ περιφανείᾳ τοῦ ταῦτα γεγραφότος προσέχοντες, οὐδὲν ὑποπτεύουσι φλαῦρον " καὶ οἶμαι ὡς ὁ τὸν ἐχείνου διαδεξάμενος θρόνον πάντα πραγματεύεται, ὥστε δευτέρᾳ ταῦτα κρατῦναι συνόδῳ. Ὁ γὰρ ἐξ ἐπιτάγματος τοιαῦτα πρώην γράψας, καὶ ἀναθεματίσας τοὺς τούτοις ἐμμένειν μὴ βουλομόνους, τί οὐκ ἂν πράξειεν οἰκουμενικῇ προχαθίσας συνόδῳ; Καὶ εὖ ἴσθι, δέσποτα, ὡς οὐδεὶς τῶν τὴν πα ἐγκειμένην αὐτοῖς αἵρεσιν ἐγνωκότων ἀνέξεται αὐτὰ δέξασθαι, κἂν δὶς τοσοῦτοι ψηφίσωνται. Καὶ γὰρ ἤδη καὶ πλειόνών ὡς ἔτυχε ταῦτα βεδαιωσάντων, ἀντἐστημεν ἐν Ἐφέσῳ, καὶ οὐ πρότερον ἐχοινωνήσαμεν τῷ ταῦτα γεγραφότι, ἕως τοῖς παρ᾽ ἡμῶν ἐχτεθεῖσι συνθέμενος, σύμφωνον αὐτοῖς διδασκαλίαν προσῆρμοσεν, οὐδεμίαν τῶν κεφαλαίων ἐχείνων ποιησάμενος μνήμην. Καὶ τοῦτο ῥάδιον γνῶναι τὴν σὴν ὁσιότητα, χελεύσασαν ζητηθῆναι τὰ πεπραγμένα. ᾿Απόκεινται γὰρ πάντως, κατὰ τὸ παραχολουθῆσαν ἔθος, τῆς συνὄδου τὰς ὑπογραφὰς ἔχοντα. "Ἔστι δὲ πλείονα ἣ πεντήκοντα συνοδικὰ, τὴν κατηγορίαν τῶν δώδεκα χεφαλαίων δεικνύντα. Πρὸ μὲν γὰρ τῆς εἰς Ἔφεσον ἀποδημίας, ὁ μακάριος γέγραφεν Ἰωάννης τοῖς περὶ τὸν θεοφιλέστατον ἐπίσκοπον Εὐθήριον τῶν Τυάνων, καὶ Φίλμον τὸν Κα'σαρείας, καὶ Θεόδοτον τὸν ᾿Αγκύρας, ᾿ἈΑπολιναρίου διδασκαλίαν τὰ κεφάλαια ταῦτα καλέσας. Καὶ ἐν Ἐφέσῳ δὲ ἣ παρ᾽ ἡμῶν γεγενημένη καθαίρεσις τοῦ τε τῆς ᾿Αλεξανδρέων καὶ τοῦ τῆς Ἐφεσίων, αἰτίαν ἔχει τὴν τῶν κεφαλαίων τούτων ἔκθεσιν καὶ βεδαίωσιν. Καὶ συνοδιχὰ δὲ πολλὰ ἐν Ἐφέσῳ πρός τε τὸν χαλλένιχον βασιλέα, καὶ πρὸς τοὺς μεγάλους ἄρχοντας περὶ τούτων ἐγράφη " ὡσαύἕως δὲ καὶ πρὸς τὸν ἐν ωναταντινουπόλει λαὸν, καὶ πρὸς τὸν εὐλαδέστατον κλῆρον. Καὶ μὲν δὴ κκαὶ εἰς ἐπ᾽ αὐτοῦ τοῦ βασιλέως ἐσχήκαμεν, καὶ τρεῖς ὕστερον αὐτῷ διαμαρτυρίας ἐπέμψαμεν. Καὶ τοῖς θεοφιλεστάτοις δὲ τῆς Δύσεως ἐπισκόποις, τῷ Μεδιολάνου φημὶ, καὶ τῷ ᾿Αχυλιείας, καὶ τῷ Ῥαδέννης, περὶ τούτων ἐγράψαμεν, διαμαρτυρόμενοι ὡς τῆς ᾿Απολιναρίου ταῦτα καινοτομίας πεκλήρωται " καὶ αὐτῷ δὲ τῷ ταῦτα γράψαντι ὁ μακάριος ἐπιστέλλων Ἰωάννης διὰ τοῦ μακαρίου Παύλου, προφανῶς αὐτοῖς ἐπεμέμ.ψατο " ὡσαύτως δὲ καὶ ὁ τῆς μακαρίας μνήμῃς ᾿Ακάκιος. Καὶ ἵνα συντόμως μάθῃ σου ἡ ἁγιότης, ἀπἐστειλα τῆς τε τοῦ μακαρίου ᾿Ακακχίου ἐπιστολῆς, καὶ «ἧς τοῦ μακαρίου Ἰωάννου πρὸς τὸν μακαρίτην Κύρίλλον γραφείσης τὸ ἴσον " ἵνα γνῷς ὡς καὶ περὶ συμδάσεως αὐτῷ γράφοντες, τὴν τῶν κεφαλαίων ςούτων κατηγορίαν ἐποιήσαντο. Καὶ αὐτὸς δὲ ὁ μαχαρίρης Κύριλλος, γράφων τῷ μακαρίῳ ᾿Αχαχίῳ, τὸν τῶν κεφαλαίων τούτων παρεδήλωσε σχοκὸν, εἰρηκὼς, ὅτι « Ἐκεῖνα πρὸς τὰς τοῦδε χλινοτομίας ἐγράψαμεν, καὶ ὅτι τῆς εἰρήνης γενομένης ἐχν λευχανθήσεται. » Καὶ αὕτη τοίνυν ἡ ἀπολογ ία βεδαιοῖ τῆν κατηγορίαν. ᾿Απέστειλα δὲ καὶ τῶν παρ᾽ αὑτοῦ γραφέντων ἐν τῷ τῆς συμόάσεως χαιρῷ τὸ ἀντίγραφον, ἵνα γνῷς, δέσποτα, ὡς οὐδεμίαν τούτων ἑἐποιήσατο μνήμην" καὶ ὡς χρὴ τοὺς ἀπιόντας εἰς τὴν σύνοδον τὰ ἐν τῷ χαιρῷ τῆς συμδάσεως γραφέντα “προσενεγκεῖν, καὶ σαφῶς εἰπεῖν τίνα μὲν εἰργάσατο τὴν διάστασιν, ἐπὶ τίσιν δὲ τὰ διεστῶτα συνήφθη. Τοὺς γὰρ εἰς τὸν ὑπὲρ τῆς εὐσεόείας καλουμένους ἀγῶνα, πάντα πόνον ἀναδέξασθαι χρὴ, καὶ τὴν θείαν ἐπικαλέσασθαι συμμαχίαν, ἵνα τὸν παρὰ τῶν προγόνων ἡμῖν καταλειφθέντα κλῇρον διατηρήσωμεν λον. Χρὴ δὲ σκοπῆσαί σου τὴν ἁγιωσύνην καὶ τῶν θεοφιλεστάτων ἐπισκόπων τοὺς ὁμογνώμονας, καὶ κοινωνοὺς τῆς ἀποδημίας ποιήσασθαι" καὶ τῶν εὐλαθεσιάτων κληρικῶν τοὺς τὸν ὑπὲρ τῆς εὐσεθείας ἔχοντας ζῆλον, ἵνα μὴ καὶ παρὰ τῶν οἰκείων προδοθέντες, ἣ ἀναγχασθῶμέν τι πρᾶξαι τῶν ἀπαρεσχόνπων τῷ τῶν ὅλων Θεῷ, ἢ μονωθέντες τοῖς πολεμοῦσι γενώμεθα. Πίστις ἐστὶ, παρακαλῶ, ἐν ἦἧ τὰς ἐλπίδας ἔχομεν: τῆς σωτηρίας " καὶ χρὴ πάντα κινῆσαι πόρον, ὥστε μηδὲν αὐτῇ νόθον ἐπεισαχθῆναι, μηδὲ τὴν ἀποστολικὴν παραφθαρῆναι διδασκαλίαν. Ταῦτα ἐγὼ καὶ πόῤῥωθεν ὧν, στένων καὶ θρηνῶν γράφω, καὶ τὸν καινὰν Δεσπάτην ἀντιδολῶ τὰ στυγνὸν τοῦτο διαλῦσαι νέφος, καὶ καθαρὰν ἡμῖν αἰθρίαν χαρίσασθαι. Εἰ Παῦλος, τῆς ἀληθείας ὁ κήρυξ, ἡ τοῦ ἁγίον Πνεύματος σάλπιγξ, πρὸς τὸν μέγαν ἔδραμε Πέτρον, ὥστε τοῖς ἐν ᾿Αντιοχείᾳ περὶ τῆς “κατὰ νόμον πολι- «εἰας ἀμφισδητοῦσι παρ᾽ αὐτοῦ κομίσαι τὴν λύσιν, πολλῷ μᾶλλον ἡμεῖς" οἱ εὐτελεῖς καὶ σμιχροὶ, πρὸς τὸν ἀποστολικὸν ὑμῶν τρέχομεν θρόνον, ὥστε παρ᾽ ὑμῶν λαθεῖν τοῖς τῶν Ἐχχλητιῶν ἔλκεσι θεραπείαν. Διὰ πάντα γὰρ ὑμῖν. τὸ πρωτεύειν ἁρμόττει. Πολλοῖς γὰρ ὁ ὑμέτερος θρόνος κοσμεῖται πλεονεχτήμασι. Τὰς μὲν γὰρ ἄλλας πόλεις ἣ μέγεθος, ἣ κάλλος, ἢ πλῆθος τῶν οἰκητόρων κοσμεῖ " ἐνίας δὲ τούτων ἐστετα τῇ δὲ ὑμετέρᾳ φορὰν ἔδωκεν ἀγαθῶν ὁ τῶν ἀγαθῶν χορηγός. γὰρ αὐτὴ πασῶν μεγίστη, καὶ λαμπροτάτη, καὶ τῆς οἰκουμένης προχαθημένη, καὶ τῷ πλήθει τῶν οἰκητόρων χυμαΐίνουσα. Πρὸς δὲ τούτοις, δ καὶ νῦν κρατοῦσαν ἡγεμονίαν ἐδλάστησε " καὶ τῆς οἰκείας προσηγορίας τοῖς ἀρχομένοις μετέδωκε. Κοσμεῖ δὲ αὐτὴν διαφερόντως ἡ πίστις “ καὶ μάρτυς ἀξιόχρεως ὁ θεῖος ᾿Απόστολος βοῶν, ὅτι « Ἧ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. » Εἰ δὲ εὐθὺς δεξαμένη τὰ τοῦ σωτηρίου κηρύγματος σπέρματα, «οἷς ἀξιαγάστοις τούτοις ἐδεδρίθει καρποῖς, τίς ἀπό- «χρὴ λόγος τὴν νῦν ἐν αὐτῇ πολιτευομένην εὐσέδειαν εὐφημῆσαι; Ἔχει δὲ καὶ τῶν κοινῶν Πατέρων καὶ διδασκάλων τῆς ἀληθείας Πέτρου καὶ Παύλου τὰς θήκας, τῶν πιστῶν τὰς ψυχὰς φωτιζούσας. Ἡ δὲ τρισμακαρία τούτων καὶ θεία ξυνωρὶς ἀνέτειλε μὲν ἐν τῇ ἑῴχ, καὶ πάντοσε τὰς ἀκτῖνας ἐξέπεμψεν" ἐν δὲ τῇ Δύσει προθύμως ἐδέξατο τὰς τοῦ βίου δυσμὰς, κἀκεῖθεν νῦν χαταὐυγάζει τὴν οἰκουμένην. Οὗτῳ; τὸν ὑμέτερον περιφανέστατον ἀπέφηναν θρόνον" οὗτος τῶν ἀγαθῶν τῶν ὑμετέρων ὁ χολοφών. Ὁ δὲ ἐχείνων θεὸς καὶ νῦν τὸν ἐχείνων ἐλάμπρυνε θρόνον, τὴν ὑμετέραν ἁγιωσύνην ἱδρύσας ἐν τούτῳ τῆς ὀρθο- Καὶ τούτου πολλὰ μὲν ἔστιν εὑρεῖν καὶ ἄλλα τεκμήρια " ἀρκεῖ δὲ ὑμῶν καὶ ὁ κατὰ τῶν δυσωνύμων Μανικαίων ζῆλος, ὃν πρώην ὑμῶν ἣ ὁσιότης ἐγύψνωσε, δείξασα τὴν περὶ τὰ θεῖα τῆς ὑμετέρας φιλο- ᾿θεῖας σπουδήν. ᾿Απόχρη καὶ τὰ νῦν παρ᾽ ὑμῶν γραφέντα τὸν ἀποστολικὸν ὑμῶν χαρακτῆρα δηλῶσαι. ἙἘντετυχήχαμεν γὰρ τοῖς παρὰ τῆς σῆῇς γραφεῖσι ὁσιότητος περὶ τῆς τοῦ Θεοῦ καὶ Σωτῆρος ἡ μῶν ἕνανθρωπήσεως, καὶ ἐθαυμάσαμεν τὴν τῶν γεγραμμένων τὴν ἐκ τοῦ ἀϊδίου Πατρὸς ἀΐδιον θεότητα τοῦ Μονογενοῦς, καὶ τὴν ἐκ σπέρματος ᾿Αόραὰμ. καὶ Δαδὶδ ἀνθρωπότητα" καὶ ὅτι κατὰ πάντα ἡμῖν ἡ ληφθεῖσα φύσις ἐῴκει, μόνον δὲ ἀνόμοιος ἣν τῷ πάσης ἁμαρπίας ἁμύητος διαμεῖναι" ἐπειδήπερ οὐκ ἐκ φύσεως, ἀλλ᾽ ἐκ προαιρέσεως αὕτη φύεται. Εἶχε δὲ καὶ τοῦτο τὰ γράμματα, ὡς εἷς μὲν ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, ἀπαθὴς δὲ αὐτοῦ ἡ θεότης, καὶ ἄτρεπτος, καὶ ἀναλλοίωτος, καθάπερ ὁ γεννήσας αὐτὸν Πατὴρ, καὶ τὸ πανάγιον Πνεῦμα " καὶ διὰ τοῦτο «ἣν παθητὴν ἔλαδε φύσιν, ἐπειδήπερ ἡ θεία φύσις οὐκ ἐδέχετο πάθος, ἵνα τῷ πάθει τῆς ἰδίας σαρκὸς τὴν ἀπάθειαν τοῖς εἷς αὐτὸν πεπιστευκόσι χαρίσηται. Ταῦτα, καὶ ὅσα τούτοις ἐστὶ συγγενῆ, περιεῖχε τὰ γράμματα. Ἡμεῖς δὲ τἣν πνευματικήν σου σοφίαν θαυμάσαντες, τὴν δι’ ὑμῶν φθεγξαμένην τοῦ ἁγίου Πνεύματος ἀνυμνήσαμὲν χάριν" καὶ παρακαλοῦμεν, καὶ ἀντιδολοῦμεν, καὶ δεόμεθα, καὶ ἱκετεύομέν σου τὴν ἁγιωσύνην, ἐπαμῦναι ταῖς τοῦ θεοῦ Ἐχκχλησίαις Λύσιν γὰρ ἔσεσθαι τοῦ κλύδωνος προσδοκήσαντες διὰ τῶν παρὰ τῆς ὑμετέρας ἁγιωσύνης εἰς τὴν Ἔφεσὸν ἀποσταλέντων, χαλεπωτέρᾳ περιπεπτώχαμεν ζάλῃ. Ὃ γὰρ τῆς ᾿Αλεξανδρείας δικαιότατος πρόεὄρος οὐκ ἡρκέσθη τῇ ἀνόμῳ ταύτῃ καὶ ἀδικωτάτῃ καθαιρέσει τοῦ ἁγιωτάτου καὶ θεοφιλεστάτου τῆς νοῦ, οὐδὲ ἐνέπλησεν αὐτοῦ τὸν θυμὸν τῶν ἄλλων ἐπισκόπων ἡ παραπλησία σφαγή " ἀλλὰ κἀμὲ τὸν ἀπόντα ὁμοίως καλάμῳ χατέσφαξεν, οὔτε καλέσας εἰς κριτήριον, οὔτε παρόντα κρίνας, οὐκ ἐρωτήσας τίνα φρονῶ περὶ τῆς τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρωπήσεως. Καὶ τοὺς μὲν ἀνδροφόνους, καὶ τυμόωρύχους, καὶ τοὺς τὰς ἀλλοτρίας συλήσαντας εὐνὰς, οὐ πρότερον κατακρίνουσιν οἱ δικάζοντες, ἕως ἂν ἣ αὐτοὶ τὰς κατηγορίας ταῖς ὁμολογίαις χυρώσωσιν, ἣ παρ᾽ ἐτέρων ἐναργῶς ἐλεγχθῶσιν. Ἡμᾶς δὲ ὁ τοῖς θείοις νόμοις ἐντεθραμμένος πέντε καὶ τριάκοντα σταθμοῖς ἀφεστηχότας χατόέχρινεν ὡς ἠθέλησε. Καὶ τοῦτο οὐ νῦν μόνον πεποίηκεν, ἀλλὰ καὶ πέρυσι μετὰ δύο ἄνὄρας τῶν τὴν ᾿Απολιναρίου νόσον εἰσδεξαμένων ἐκεῖσε δραμόντας, καὶ συκοφαντίας καθ᾽ ἡμῶν ὑφήναντας, ἀναστὰς ἐπ' ἐκκλησίας ἡμᾶς ἀνεθεμάτισε: καὶ ταῦτα ἐμοῦ γράψαντος πρὸς αὐτὸν, καὶ ἃ φρονῶ ᾿Εγὼ δὲ ὀδύρομαι μὲν τῆς Ἐκκλησίας τὸν κλύδωνα, τὴν δὲ ἡσυχίαν ἀσπάζομαι. Ἕξ γὰρ καὶ εἴκοσι ἔτη τὴν ἐγχειρισθεῖσάν. μοι παρὰ τοῦ θεοῦ τῶν ὅλων Ἐκκλησίαν ἰθύνας διὰ τὰς ὑμετέρας εὐχὰς, οὐκ ἐπὶ τοῦ μακαριωτάτου Θεοδότου τοῦ τῆς ᾿Ανατολῆς προἐδρον, οὐκ ἐπὶ τῶν μετ᾽ ἐκεῖνον, τῶν τὸν ᾿Αντιοχέων ᾿ἡ διαδεξαμένων θρόνον, τὴν τυχοῦσαν μέμψιν ὑπέμεινα, ἀλλὰ τῆς θείας μοι χάριτος συνεργησάσης, πλείους μὲν ἣ χιλίας ψυχὰς ἡλευθέρωσα τῆς Μαρκίωνος νόσον, πολλοὺς δὲ ἄλλους ἐκ τῆς ᾿Αρείου καὶ Εὐνομίου συμμορίας προσήγαγον τῷ Δεσπότῃ Χριστῷ καὶ ἐν ὀχταχοσίαις ᾿Εκκλησίαις ἔλαχον ποιμαίνειν "τοσαύτας γὰρ ἡ Κύῤῥος παροικίας ἔχει, ἐν αἷς οὐδὲ ἂν διὰ τὰς ὑμετέρας εὐχὰς μεμένηχε ζιζάνιον: ἀλλὰ πάσης αἱρετικῇς ἡλευθέρωται πλάνης τὸ ἡμέτερον ποίμνιον. Οἷδεν ὁ πάντα ἐφορῶν πόσους ἐδεξάμην λίθους ὑπὸ τῶν δυσωνύμων κατ᾽ ἐμοῦ πεμφθέντας αἱρετιχῶν, πόσους ἐν ταῖς πλείοσι τῆς ᾿Ανατολῆς πόλεσιν ἔσχον ἀγῶνας πρὸς Ἕλληνας, πρὸς Ἰουδαίους, πρὸς πᾶσαν πλάνην αἱρετικήν. Καὶ μετὰ τοσούτους ἱδρῶτας καὶ Ἐγὼ δὲ τοῦ ἀποστολικοῦ ὑμῶν θρόνου περιμένω τὴν ψῆφον" καὶ ἱκετεύω, καὶ ἀντιδολῶ τὴν σὴν ἁγιότητα, ἐπαμῦναί μο:͵ τὸ ὀρθὸν ὑμῶν καὶ δίκαιον ἐπικαλουμένῳ κριτήριον, καὶ κελεῦσαι δραμεῖν πρὸς ὑμᾶς, καὶ ἐπιδεῖξαί μου τὴν διδασκαλίαν τοῖς ἃ ἀποστολικοῖς ἔχνεσιν ἑπομένην. Ἔστι γάρ μοι τὰ μὲν πρὸ εἴκοσι ἐτῶν συγγεγραμμένα, τὰ δὲ πρὸ ὀχτωκαίἕεχα, τὰ δὲ πρὸ πεντεκαίδεκα, τὰ δὲ πρὸ δυοκαίδεκα, τὰ μὲν πρὸς ᾿Αρειανοὺς καὶ Εὐνομιανοὺς, τὰ δὲ πρὸς Ἰουδαίους καὶ “Ἕλλννας, τὰ δὲ 'τρὸς τοὺς ἐν Περσίδι μάγους, ἄλλα περὶ τῆς καθόλου Προνοίας, ἕτερα δὲ κερὶ θεολογίας, καὶ τῆς θείας ἐνανθρωπήσεως. Ἣρμήνευταί μοι διὰ τὴν θείαν χάριν, καὶ τὰ ἀποστολικὰ συγγράμματα, καὶ τὰ προφητικὰ θεσπίσματα. Καὶ ῥάδιον ἐκ τούτων καταμαθεῖν, εἴτε ἀκλινῇ τὸν κανόνα τῆς πίστεως διετήρησα, εἴτε τὴν τούτου παρέδην εὐθύτητα. ᾿Αλλὰ μὴ διαπτύσητέ μου τὴν ἱκετείαν, παρακαλῶ, μηδὲ τὴν ἀθλίαν μου παρίδητε πολιὰν μετὰ πολλοὺς ὑδρισμένην καμάτους. Πρὸ δὲ πάντων, μαθεῖν ἀντιδολῶ παρ' ὑμῶν, εἴτε χρὴ με στέρξαι τὴν ἄδικον ταύτην καθαίρεσιν, εἴτε μὴ" τὴν γὰρ ὑμετέραν προσμένω ψῆφον. Κἂν χελεύσητε τοῖς χαταψηφισαμένοις ἐμμεῖναι, ἐμμενῶ, καὶ οὐδενὶ ἀνθρώπων ἐνοχλήσω λοιπὸν, ἀλλὰ μενῶ τὸ ἀχλινὲς τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν κριτήριον. Ἐμοὶ δὲ, ὡς ὁ Δεσπότης μαρτυρεῖ Θεὸς, οὐ τιμῆς μέλει καὶ δόξης, ἀλλὰ μόνον τοῦ γεγενημένου σκανδάλου" ὅτι πολλοὶ τῶν ἁπλουστέρων, καὶ μάλιστα οἱ ἐκ διαφόρων αἱρέσεων παρ᾽ ἡμῶν ζωγρηθέντες, τῷ θρόνῳ τῶν καταχρινάντων προσέχοντες, αἱρετικοὺς ἴσως ἡμᾶς ὑπολήψονται, τὴν τοῦ δόγματος ἀχρίδειαν κατιδεῖν οὐ δυνάμενοι. Ὅτι δὲ τοσοῦτον χρόνον ἐπισχοπεύσας, οὐκ οἰκίαν ἐκτησάμην, οὐκ ἀγρὸν, οὐκ ὁδολὸν,, οὐ τάφον, ἀλλὰ τὴν αὐθαίρετον ἡσπασάμην πενίαν, καὶ τὰ παρὰ τῶν πατέρων εἰς ἡμᾶς ἐλθόντα μετὰ τὴν ἐκείνων τελευτὴν εὐθὺς διανείμας, ἴσασιν ἅπαντες οἱ τὴν Ἑῴαν οἰκοῦντες. Πρὸ δὲ πάντων, ἱχετεύω τὴν ἱερὰν ὑμῶν καὶ τῷ Θεῷ φίλην κεφαλὴν, παρασχεῖν μοι τῶν προσευχῶν τὴν βοήθειαν. Ταῦτα διὰ τῶν εὐλαδεστάτων καὶ θεοπαρ᾽ ἡμῖν μοναζόντων τὴν ὑμετέραν ἁγιωσύνην ἐδίδαξα’ ἐπειδήπερ ἐμὲ δραμεῖν πρὸς ὑμᾶς τὰ τῶν βασιλικῶν Ὑραμμάτων ἐπέσχε δεσμὰ, ὡσπεροῦν καὶ τοὺς ἄλλους. Καὶ παρακαλῶ τὴν ὑμετέραν δαιότητα, καὶ ἰδεῖν αὐτοὺς πατρικῶς, καὶ τὰς ἀκλινεῖς ὑμῶν ἀκοὰς εὐμενεῖς αὑτοῖς παρασχεῖν, καὶ τὸ συχοφαντούμενον καὶ μάτην πολεμούμενόν μου γῆρας τῆς ὑμετέρας ἀξιῶσαι κηδεμονίας, καὶ πρὸ πάντων τῆς ἐπιδεδουλευμένης πίστεως παντὶ σθένει φροντίσαι, καὶ φυλάξαι ταῖς Ἐκκλησίαις τὸν πατρῷον κλῆρον ἀκήρατον' ἵνα καὶ τὰς ἀντὶ τούτων ἀντιδόσεις δέξῃ ται ὑμῶν ἡ ἁγιότης παρὰ τοῦ μεγαλοδώρου Δεσπότου.
Ēlpisamen pepausthai ta skythrōpa, tinōn hēmin memēnychotōn hōs esdesthē men hē tou challinichou bade metaxy autou kai tou theophilestatou episkopon gegenēntai, kai pepautai men hē tēs synodou klę̄sis, hē de tōn Ekklēsiōn epanēlthen eirēnē. Ta de nyn para tēs sēs hosiotētos graphenta sphodra hēmas hēniasen. Ouden gar estin ek tēs thrylloumenēs synodou prosdokēsai chrēston, ei mē ara ho philanthrōpos Despotēs, tę̄ synēthei kēdemonią chrēsamenos, tōn tarachōdōn daimonōn dialysei tas mēchanas. Kai gar en tę̄ megalę̄ synodǭ, tę̄ en Nikaią synathroistheisę̄ phēmi, synepsēphisanto men tois horthodoxois hoi tēs ᾿Areiou symmorias, kai tę̄ apostolikę̄ dia tōn cheirōn ekthesei synethento, Dietelesan de tę̄ alētheią polemountes, heōs to sōma tēs Echkchlēaias dierrhēxan. Kai triazonta men etē dietelesan koinōnountes allēlois, hoi te tōn apostolikōn antechomenoi dogmatōn, kai hoi tēn ᾿Areiou blasphēmian nosountes. En ᾿Antiocheią de tēs eschatēs synodou Hyegenēmenēs, hote ton tou Theou anthrōpon ton megan Meletion tois apostolikois ekeinois heenidrysan thōchois, eita met᾽ oligas auton hēmeras dia tēs basilyprophanę̄ tēn ᾿Areiou perikeimenos lymēn, ape… san de parautika hoi tōn euangelikōn dogmatōn … sis. Eis ekeina aphorōsa kai ta omoia proorōsa hē athlia psychē mou stenei kai odyretai, ouden charadochousa chrēston. Oude gar isasin hoi ek tōn allōn dioikēseōn ton enkeimenon tois dōdeka kephalaiois ion " alla tę̄ periphaneią tou tauta gegraphotos prosechontes, ouden hypopteuousi phlauron " kai oimai hōs ho ton echeinou diadexamenos thronon panta pragmateuetai, hōste deuterą tauta kratynai synodǭ. Ho gar ex epitagmatos toiauta prōēn grapsas, kai anathematisas tous toutois emmenein mē boulomonous, ti ouk an praxeien oikoumenikę̄ prochathisas synodǭ? Kai eu isthi, despota, hōs oudeis tōn tēn pa enkeimenēn autois hairesin egnōkotōn anexetai auta dexasthai, kan dis tosoutoi psēphisōntai. Kai gar ēdē kai pleionōn hōs etyche tauta bedaiōsantōn, antestēmen en Ephesǭ, kai ou proteron echoinōnēsamen tǭ tauta gegraphoti, heōs tois par᾽ hēmōn echtetheisi synthemenos, symphōnon autois didaskalian prosērmosen, oudemian tōn kephalaiōn echeinōn poiēsamenos mnēmēn. Kai touto rhadion gnōnai tēn sēn hosiotēta, cheleusasan zētēthēnai ta pepragmena. ᾿Apokeintai gar pantōs, kata to paracholouthēsan ethos, tēs synodou tas hypographas echonta. "Esti de pleiona hē pentēkonta synodika, tēn katēgorian tōn dōdeka chephalaiōn deiknynta. Pro men gar tēs eis Epheson apodēmias, ho makarios gegraphen Iōannēs tois peri ton theophilestaton episkopon Euthērion tōn Tyanōn, kai Philmon ton Ka'sareias, kai Theodoton ton ᾿Ankyras, ᾿AApolinariou didaskalian ta kephalaia tauta kalesas. Kai en Ephesǭ de hē par᾽ hēmōn gegenēmenē kathairesis tou te tēs ᾿Alexandreōn kai tou tēs Ephesiōn, aitian echei tēn tōn kephalaiōn toutōn ekthesin kai bedaiōsin. Kai synodicha de polla en Ephesǭ pros te ton challenichon basilea, kai pros tous megalous archontas peri toutōn egraphē " hōsaueōs de kai pros ton en ōnatantinoupolei laon, kai pros ton euladestaton klēron. Kai men dē kkai eis ep᾽ autou tou basileōs eschēkamen, kai treis hysteron autǭ diamartyrias epempsamen. Kai tois theophilestatois de tēs Dyseōs episkopois, tǭ Mediolanou phēmi, kai tǭ ᾿Achylieias, kai tǭ Rhadennēs, peri toutōn egrapsamen, diamartyromenoi hōs tēs ᾿Apolinariou tauta kainotomias peklērōtai " kai autǭ de tǭ tauta grapsanti ho makarios epistellōn Iōannēs dia tou makariou Paulou, prophanōs autois epemem.psato " hōsautōs de kai ho tēs makarias mnēmę̄s ᾿Akakios. Kai hina syntomōs mathę̄ sou hē hagiotēs, apesteila tēs te tou makariou ᾿Akakchiou epistolēs, kai «hēs tou makariou Iōannou pros ton makaritēn Kyrillon grapheisēs to ison " hina gnǭs hōs kai peri symdaseōs autǭ graphontes, tēn tōn kephalaiōn soutōn katēgorian epoiēsanto. Kai autos de ho macharirēs Kyrillos, graphōn tǭ makariǭ ᾿Achachiǭ, ton tōn kephalaiōn toutōn paredēlōse schokon, eirēkōs, hoti « Ekeina pros tas toude chlinotomias egrapsamen, kai hoti tēs eirēnēs genomenēs echn leuchanthēsetai. » Kai hautē toinyn hē apolog ia bedaioi tēn katēgorian. ᾿Apesteila de kai tōn par᾽ hautou graphentōn en tǭ tēs symoaseōs chairǭ to antigraphon, hina gnǭs, despota, hōs oudemian toutōn heepoiēsato mnēmēn" kai hōs chrē tous apiontas eis tēn synodon ta en tǭ chairǭ tēs symdaseōs graphenta “prosenenkein, kai saphōs eipein tina men eirgasato tēn diastasin, epi tisin de ta diestōta synēphthē. Tous gar eis ton hyper tēs euseoeias kaloumenous agōna, panta ponon anadexasthai chrē, kai tēn theian epikalesasthai symmachian, hina ton para tōn progonōn hēmin kataleiphthenta klę̄ron diatērēsōmen lon. Chrē de skopēsai sou tēn hagiōsynēn kai tōn theophilestatōn episkopōn tous homognōmonas, kai koinōnous tēs apodēmias poiēsasthai" kai tōn eulathesiatōn klērikōn tous ton hyper tēs eusetheias echontas zēlon, hina mē kai para tōn oikeiōn prodothentes, hē ananchasthōmen ti praxai tōn apareschonpōn tǭ tōn holōn Theǭ, ē monōthentes tois polemousi genōmetha. Pistis esti, parakalō, en hēē tas elpidas echomen: tēs sōtērias " kai chrē panta kinēsai poron, hōste mēden autę̄ nothon epeisachthēnai, mēde tēn apostolikēn paraphtharēnai didaskalian. Tauta egō kai porrhōthen hōn, stenōn kai thrēnōn graphō, kai ton kainan Despatēn antidolō ta stygnon touto dialysai nephos, kai katharan hēmin aithrian charisasthai. Ei Paulos, tēs alētheias ho kēryx, hē tou hagion Pneumatos salpinx, pros ton megan edrame Petron, hōste tois en ᾿Antiocheią peri tēs “kata nomon poli- «eias amphisdētousi par᾽ autou komisai tēn lysin, pollǭ mallon hēmeis" hoi euteleis kai smichroi, pros ton apostolikon hymōn trechomen thronon, hōste par᾽ hymōn lathein tois tōn Echchlētiōn elkesi therapeian. Dia panta gar hymin. to prōteuein harmottei. Pollois gar ho hymeteros thronos kosmeitai pleonechtēmasi. Tas men gar allas poleis hē megethos, hē kallos, ē plēthos tōn oikētorōn kosmei " enias de toutōn esteta tę̄ de hymeterą phoran edōken agathōn ho tōn agathōn chorēgos. gar autē pasōn megistē, kai lamprotatē, kai tēs oikoumenēs prochathēmenē, kai tǭ plēthei tōn oikētorōn chymaïinousa. Pros de toutois, d kai nyn kratousan hēgemonian edlastēse " kai tēs oikeias prosēgorias tois archomenois metedōke. Kosmei de autēn diapherontōs hē pistis “ kai martys axiochreōs ho theios ᾿Apostolos boōn, hoti « Hē pistis hymōn katangelletai en holǭ tǭ kosmǭ. » Ei de euthys dexamenē ta tou sōtēriou kērygmatos spermata, «hois axiagastois toutois ededrithei karpois, tis apo- «chrē logos tēn nyn en autę̄ politeuomenēn eusedeian euphēmēsai? Echei de kai tōn koinōn Paterōn kai didaskalōn tēs alētheias Petrou kai Paulou tas thēkas, tōn pistōn tas psychas phōtizousas. Hē de trismakaria toutōn kai theia xynōris aneteile men en tę̄ heǭch, kai pantose tas aktinas exepempsen" en de tę̄ Dysei prothymōs edexato tas tou biou dysmas, kakeithen nyn chatauygazei tēn oikoumenēn. Houtǭ? ton hymeteron periphanestaton apephēnan thronon" houtos tōn agathōn tōn hymeterōn ho cholophōn. Ho de echeinōn theos kai nyn ton echeinōn elampryne thronon, tēn hymeteran hagiōsynēn hidrysas en toutǭ tēs ortho- Kai toutou polla men estin heurein kai alla tekmēria " arkei de hymōn kai ho kata tōn dysōnymōn Manikaiōn zēlos, hon prōēn hymōn hē hosiotēs egypsnōse, deixasa tēn peri ta theia tēs hymeteras philo- ᾿theias spoudēn. ᾿Apochrē kai ta nyn par᾽ hymōn graphenta ton apostolikon hymōn charaktēra dēlōsai. HeEntetychēchamen gar tois para tēs sēę̄s grapheisi hosiotētos peri tēs tou Theou kai Sōtēros hē mōn henanthrōpēseōs, kai ethaumasamen tēn tōn gegrammenōn tēn ek tou aïdiou Patros aïdion theotēta tou Monogenous, kai tēn ek spermatos ᾿Aoraam. kai Dadid anthrōpotēta" kai hoti kata panta hēmin hē lēphtheisa physis eǭkei, monon de anomoios hēn tǭ pasēs hamarpias hamyētos diameinai" epeidēper ouk ek physeōs, all᾽ ek proaireseōs hautē phyetai. Eiche de kai touto ta grammata, hōs heis men ho monogenēs tou Theou Huios, apathēs de autou hē theotēs, kai atreptos, kai analloiōtos, kathaper ho gennēsas auton Patēr, kai to panagion Pneuma " kai dia touto «hēn pathētēn elade physin, epeidēper hē theia physis ouk edecheto pathos, hina tǭ pathei tēs idias sarkos tēn apatheian tois heis auton pepisteukosi charisētai. Tauta, kai hosa toutois esti syngenē, perieiche ta grammata. Hēmeis de tēn pneumatikēn sou sophian thaumasantes, tēn di’ hymōn phthenxamenēn tou hagiou Pneumatos anymnēsamen charin" kai parakaloumen, kai antidoloumen, kai deometha, kai hiketeuomen sou tēn hagiōsynēn, epamynai tais tou theou Echkchlēsiais Lysin gar esesthai tou klydōnos prosdokēsantes dia tōn para tēs hymeteras hagiōsynēs eis tēn Epheson apostalentōn, chalepōterą peripeptōchamen zalę̄. Ho gar tēs ᾿Alexandreias dikaiotatos proeoros ouk hērkesthē tę̄ anomǭ tautę̄ kai adikōtatę̄ kathairesei tou hagiōtatou kai theophilestatou tēs nou, oude eneplēsen autou ton thymon tōn allōn episkopōn hē paraplēsia sphagē " alla kame ton aponta homoiōs kalamǭ chatesphaxen, oute kalesas eis kritērion, oute paronta krinas, ouk erōtēsas tina phronō peri tēs tou Theou kai Sōtēros hēmōn enanthrōpēseōs. Kai tous men androphonous, kai tymoōrychous, kai tous tas allotrias sylēsantas eunas, ou proteron katakrinousin hoi dikazontes, heōs an hē autoi tas katēgorias tais homologiais chyrōsōsin, hē par᾽ eterōn enargōs elenchthōsin. Hēmas de ho tois theiois nomois entethrammenos pente kai triakonta stathmois aphestēchotas chatoechrinen hōs ēthelēse. Kai touto ou nyn monon pepoiēken, alla kai perysi meta dyo anoras tōn tēn ᾿Apolinariou noson eisdexamenōn ekeise dramontas, kai sykophantias kath᾽ hēmōn hyphēnantas, anastas ep' ekklēsias hēmas anethematise: kai tauta emou grapsantos pros auton, kai ha phronō ᾿Egō de odyromai men tēs Ekklēsias ton klydōna, tēn de hēsychian aspazomai. Hex gar kai eikosi etē tēn encheiristheisan. moi para tou theou tōn holōn Ekklēsian ithynas dia tas hymeteras euchas, ouk epi tou makariōtatou Theodotou tou tēs ᾿Anatolēs proedron, ouk epi tōn met᾽ ekeinon, tōn ton ᾿Antiocheōn ᾿hē diadexamenōn thronon, tēn tychousan mempsin hypemeina, alla tēs theias moi charitos synergēsasēs, pleious men hē chilias psychas hēleutherōsa tēs Markiōnos noson, pollous de allous ek tēs ᾿Areiou kai Eunomiou symmorias prosēgagon tǭ Despotę̄ Christǭ kai en ochtachosiais ᾿Ekklēsiais elachon poimainein "tosautas gar hē Kyrrhos paroikias echei, en hais oude an dia tas hymeteras euchas memenēche zizanion: alla pasēs hairetikę̄s hēleutherōtai planēs to hēmeteron poimnion. Hoiden ho panta ephorōn posous edexamēn lithous hypo tōn dysōnymōn kat᾽ emou pemphthentas hairetichōn, posous en tais pleiosi tēs ᾿Anatolēs polesin eschon agōnas pros Hellēnas, pros Ioudaious, pros pasan planēn hairetikēn. Kai meta tosoutous hidrōtas kai Egō de tou apostolikou hymōn thronou perimenō tēn psēphon" kai hiketeuō, kai antidolō tēn sēn hagiotēta, epamynai mo:͵ to orthon hymōn kai dikaion epikaloumenǭ kritērion, kai keleusai dramein pros hymas, kai epideixai mou tēn didaskalian tois ha apostolikois echnesin hepomenēn. Esti gar moi ta men pro eikosi etōn syngegrammena, ta de pro ochtōkaieecha, ta de pro pentekaideka, ta de pro dyokaideka, ta men pros ᾿Areianous kai Eunomianous, ta de pros Ioudaious kai “Hellnnas, ta de 'tros tous en Persidi magous, alla peri tēs katholou Pronoias, hetera de keri theologias, kai tēs theias enanthrōpēseōs. Hērmēneutai moi dia tēn theian charin, kai ta apostolika syngrammata, kai ta prophētika thespismata. Kai rhadion ek toutōn katamathein, eite aklinę̄ ton kanona tēs pisteōs dietērēsa, eite tēn toutou paredēn euthytēta. ᾿Alla mē diaptysēte mou tēn hiketeian, parakalō, mēde tēn athlian mou paridēte polian meta pollous hydrismenēn kamatous. Pro de pantōn, mathein antidolō par' hymōn, eite chrē me sterxai tēn adikon tautēn kathairesin, eite mē" tēn gar hymeteran prosmenō psēphon. Kan cheleusēte tois chatapsēphisamenois emmeinai, emmenō, kai oudeni anthrōpōn enochlēsō loipon, alla menō to achlines tou Theou kai Sōtēros hēmōn kritērion. Emoi de, hōs ho Despotēs martyrei Theos, ou timēs melei kai doxēs, alla monon tou gegenēmenou skandalou" hoti polloi tōn haplousterōn, kai malista hoi ek diaphorōn haireseōn par᾽ hēmōn zōgrēthentes, tǭ thronǭ tōn katachrinantōn prosechontes, hairetikous isōs hēmas hypolēpsontai, tēn tou dogmatos achrideian katidein ou dynamenoi. Hoti de tosouton chronon epischopeusas, ouk oikian ektēsamēn, ouk agron, ouk hodolon,, ou taphon, alla tēn authaireton hēspasamēn penian, kai ta para tōn paterōn eis hēmas elthonta meta tēn ekeinōn teleutēn euthys dianeimas, isasin hapantes hoi tēn Heǭan oikountes. Pro de pantōn, hicheteuō tēn hieran hymōn kai tǭ Theǭ philēn kephalēn, paraschein moi tōn proseuchōn tēn boētheian. Tauta dia tōn euladestatōn kai theopar᾽ hēmin monazontōn tēn hymeteran hagiōsynēn edidaxa’ epeidēper eme dramein pros hymas ta tōn basilikōn Hyrammatōn epesche desma, hōsperoun kai tous allous. Kai parakalō tēn hymeteran daiotēta, kai idein autous patrikōs, kai tas aklineis hymōn akoas eumeneis hautois paraschein, kai to sychophantoumenon kai matēn polemoumenon mou gēras tēs hymeteras axiōsai kēdemonias, kai pro pantōn tēs epidedouleumenēs pisteōs panti sthenei phrontisai, kai phylaxai tais Ekklēsiais ton patrǭon klēron akēraton' hina kai tas anti toutōn antidoseis dexę̄ tai hymōn hē hagiotēs para tou megalodōrou Despotou.
We had hoped that the gloomy things had ceased, since some had informed us that the … of the victorious emperor had been quenched and that … had taken place between him and the most God-beloved bishop, that the summoning of the synod had stopped and the peace of the churches had returned. But what your Holiness has now written has greatly distressed us. For nothing good can be expected from the much-talked-of synod, unless the loving Master, with his usual care, breaks up the machinations of the troublesome demons. For in the great synod too, the one assembled at Nicaea I mean, the members of Arius's faction voted with the orthodox and assented with their hands to the apostolic exposition; yet they went on fighting the truth until they had torn apart the body of the church. For thirty years those who held to the apostolic doctrines and those sick with Arius's blasphemy remained in communion with one another. But when the last synod took place at Antioch, when they installed the man of God, the great Meletius, on those apostolic seats and then a few days later … him through the imperial … openly clothed in the corruption of Arius … and at once those of the gospel doctrines … Looking at those events and foreseeing the like, my wretched soul groans and laments, expecting nothing good. For those from the other dioceses do not know the poison lying in the twelve chapters; attending to the eminence of their author, they suspect nothing bad; and I think that the one who succeeded to his throne is doing everything to confirm them by a second synod. For if he formerly wrote such things by command and anathematized those unwilling to abide by them, what would he not do presiding over an ecumenical synod? Know well, master, that none of those who know the heresy lying in them will bear to accept them, even if twice as many vote for them. For already, when more had confirmed them as it happened, we resisted at Ephesus, and we did not enter into communion with their author until he agreed to what we had set out and fitted to it a teaching in harmony with it, making no mention of those chapters. Your Holiness can easily learn this by ordering the proceedings to be looked up; for they are surely deposited, according to the prevailing custom, with the signatures of the synod. There are more than fifty synodical documents showing the indictment of the twelve chapters. Before the journey to Ephesus the blessed John wrote to the most God-beloved bishops Eutherius of Tyana, Firmus of Caesarea and Theodotus of Ancyra, calling these chapters the teaching of Apollinaris. At Ephesus the deposition that we pronounced on the bishop of Alexandria and the bishop of Ephesus had as its cause the publication and confirmation of these chapters. And many synodical letters about them were written at Ephesus to the victorious emperor and the great officials, and likewise to the people of Constantinople and to the most reverent clergy. We had a … before the emperor himself, and afterwards we sent him three protests. We also wrote about them to the most God-beloved bishops of the West, of Milan, I mean, of Aquileia and of Ravenna, protesting that they were full of the innovation of Apollinaris. And the blessed John, writing through the blessed Paul to the very man who wrote them, plainly found fault with them; so did Acacius of blessed memory. And so that your Holiness may learn this briefly, I have sent a copy both of the letter of the blessed Acacius and of the one the blessed John wrote to the late Cyril, so that you may know that even when they wrote to him about the agreement they made their indictment of these chapters. And the blessed Cyril himself, writing to the blessed Acacius, made the aim of these chapters plain, saying: 'We wrote those against that man's innovations, and when peace is made they will be cleared up.' So this very defense confirms the indictment. I have also sent a copy of what he wrote at the time of the agreement, so that you may know, master, that he made no mention of them, and that those going to the synod must bring forward what was written at the time of the agreement and say clearly what caused the division and on what terms the divided were united. Those who are called to the contest for piety must take on every toil and call on divine help, so that we may keep … the inheritance left to us by our forebears. Your Holiness must also consider making the most God-beloved bishops who are of one mind with us partners in the journey, and those of the most reverent clergy who have zeal for piety, so that we may not, betrayed by our own, either be compelled to do something displeasing to the God of the universe or be left alone at the mercy of those who fight us. It is the faith, I beg you, in which we have our hopes of salvation; every means must be moved so that nothing spurious is brought into it and the apostolic teaching is not corrupted. This I write, though I am far away, groaning and lamenting, and I entreat the common Master to dissolve this gloomy cloud and grant us clear sky.
[Letter 113] To Leo, bishop of Rome. If Paul, the herald of the truth, the trumpet of the Holy Spirit, ran to the great Peter, to bring from him the solution for those at Antioch who were disputing about living under the law, much more do we, insignificant and small, run to your apostolic throne, to receive from you healing for the wounds of the churches. For on every ground the first place befits you. Your throne is adorned with many advantages. Other cities are adorned by size, or beauty, or the number of their inhabitants; some … ; but to yours the giver of good things has given an abundance of good things. It is the greatest and most brilliant of all, presiding over the world and teeming with the multitude of its inhabitants. Besides this, it brought forth the sovereignty that now holds sway, and gave its own name to its subjects. But above all faith adorns it, and a trustworthy witness is the divine Apostle, who cries: 'Your faith is proclaimed in all the world.' If, as soon as it received the seeds of the saving message, it was laden with such admirable fruits, what words are enough to praise the piety practiced in it now? It also has the tombs of the common fathers and teachers of the truth, Peter and Paul, which enlighten the souls of the faithful. This thrice-blessed and divine pair rose in the East and sent out their rays everywhere, but in the West they gladly accepted the setting of their life, and from there they now illumine the world. They have made your throne most illustrious; this is the crown of your good things. And their God has now made their throne bright as well, by establishing your Holiness on it, … ortho… Of this one can find many other proofs; but your zeal against the ill-named Manichees is enough, which your Holiness lately laid bare, showing the earnestness of your God-loving self about divine things. Enough too to show your apostolic character is what you have now written. For we have read what your Holiness wrote about the incarnation of our God and Savior, and we admired the … of the writing: the eternal Godhead of the Only-begotten from the eternal Father, and the manhood from the seed of Abraham and David; and that the assumed nature was like us in all things and unlike only in remaining untouched by all sin, since sin springs not from nature but from choice. The letter also contained this: that the only-begotten Son of God is one, and his Godhead impassible, unchangeable and unalterable, like the Father who begot him and the all-holy Spirit; and that for this reason he took a nature capable of suffering, since the divine nature did not admit suffering, so that by the suffering of his own flesh he might grant impassibility to those who believe in him. This, and all that is akin to it, the letter contained. Admiring your spiritual wisdom, we praised the grace of the Holy Spirit that spoke through you; and we beg and entreat and beseech and implore your Holiness to come to the aid of the churches of God … For we expected that the storm would be ended through those whom your Holiness sent to Ephesus, but we have fallen into a worse tempest. The most just president of Alexandria was not content with the lawless and most unjust deposition of the most holy and most God-beloved … , nor did the like slaughter of the other bishops sate his anger; me too, though absent, he has slaughtered as with a pen, neither summoning me to trial nor judging me in person nor asking what I think about the incarnation of our God and Savior. Even murderers, grave-robbers and those who plunder other men's marriage-beds the judges do not condemn until they either confirm the charges by their own confession or are clearly convicted by others. But we, who were thirty-five stages away, were condemned as he pleased by one brought up on the divine laws. And he did this not only now: last year too, when two men who had taken in the disease of Apollinaris ran there and wove slanders against us, he stood up in church and anathematized us, and this although I had written to him and … what I believe. … I lament the storm of the church, but I welcome quiet. For twenty-six years I have governed the church entrusted to me by the God of the universe, through your prayers, and neither under the most blessed Theodotus, president of the East, nor under those after him who succeeded to the throne of Antioch, did I incur the slightest blame; but with divine grace working with me I freed more than a thousand souls from the disease of Marcion, and brought many others from the faction of Arius and Eunomius to the Master Christ; and among the eight hundred churches I was allotted to shepherd (for Cyrus has that many parishes), through your prayers not a single tare has remained, but our flock has been freed from every heretical error. He who oversees all knows how many stones I received, thrown at me by the ill-named heretics, and how many contests I had in most of the cities of the East against pagans, against Jews, against every heretical error. And after so much sweat and … But I await the sentence of your apostolic throne, and I implore and entreat your Holiness to come to the aid of one who appeals to your right and just tribunal, to bid me hasten to you, and to show that my teaching follows in the apostolic footsteps. For I have writings composed twenty years ago, eighteen, fifteen and twelve years ago: some against Arians and Eunomians, some against Jews and pagans, some against the magi in Persia, others on universal providence, others on theology and the divine incarnation. By divine grace I have also interpreted the apostolic writings and the prophetic oracles. From these it is easy to learn whether I have kept the rule of faith unswerving or departed from its straightness. Do not spurn my supplication, I beg you, nor overlook my wretched grey hairs, insulted after many labors. Above all, I entreat you to let me learn from you whether I must acquiesce in this unjust deposition or not; for I await your sentence. If you bid me abide by those who condemned me, I will abide by it, and will trouble no one any more, but will await the unswerving tribunal of our God and Savior. As the Master God is my witness, it is not honor and glory that concern me, but only the scandal that has arisen: many of the simpler people, especially those we have taken captive from various heresies, attending to the throne of those who condemned us, may perhaps suppose us heretics, being unable to see the exactness of the doctrine. That, having been bishop for so long, I acquired no house, no field, no obol, no tomb, but embraced voluntary poverty, and distributed at once what came to me from my parents after their death, all who live in the East know. Above all, I implore your sacred and God-beloved head to grant me the help of your prayers. I have informed your Holiness of this through the most reverent and God-… monks who are with us, since the bonds of the imperial letters have kept me from hastening to you, as they have the others. And I beg your Holiness to receive them as a father, to lend them your unswerving ears kindly, to count my slandered and vainly attacked old age worthy of your care, and above all to take thought with all your strength for the faith that is being plotted against, and to keep the ancestral inheritance unsullied for the churches, so that your Holiness may receive the recompense for it from the bountiful Master.
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μὲν τῇ τῆς ἱερωσύνης ἀξίᾳ, κοσμεῖται δὲ καὶ τῇ τῶν σωμάτων λογικῇ θεραπείᾳ. Συχνὸν δὲ παρ᾽ ἡμῖν οἱκήσας χρόνον, εἷλεν ἅπαντας τῇ τῶν ἠθῶν εὐαρμοστίᾳ. Οὗτος νῦν τὴν Κύῤῥον καταλιπεῖν ἐδοκίμασε, τὴν ἐμὴν ἐκδημίαν μεμαθηκώς. Οὗ δὴ χάριν αὐτὸν τῇ ὑμετέρᾳ μεγαλοπρεπείᾳ συνίστημι, καὶ παρακαλῶ τῆς ὑμετέρας αὐτὸν προμηθείας τυχεῖν, χρήδιμὸν αὐτὸν τῇ πόλει γενέσθαι δυνάμενον. Τὴν γὰρ ᾿Αλεξάνδρειαν οἰκήσας τὴν τοιαύτην ἤσκησε τέ-
men tę̄ tēs hierōsynēs axią, kosmeitai de kai tę̄ tōn sōmatōn logikę̄ therapeią. Sychnon de par᾽ hēmin hoikēsas chronon, heilen hapantas tę̄ tōn ēthōn euarmostią. Houtos nyn tēn Kyrrhon katalipein edokimase, tēn emēn ekdēmian memathēkōs. Hou dē charin auton tę̄ hymeterą megaloprepeią synistēmi, kai parakalō tēs hymeteras auton promētheias tychein, chrēdimon auton tę̄ polei genesthai dynamenon. Tēn gar ᾿Alexandreian oikēsas tēn toiautēn ēskēse te-
… is honored with the dignity of the priesthood, and is adorned also by the rational care of bodies. He has lived among us a long time and won everyone over by the harmony of his character. He has now decided to leave Cyrus, having learned of my departure. For this reason I commend him to your Magnificence, and I ask that he may enjoy your forethought, since he can be useful to the city. For he lived at Alexandria and practiced this art …
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Τὴν Κύῤῥον ἰθύνειν λαχὼν τὰς ἀναγκαίας αὑτῇ πάντοθεν ἐπόρισα τέχνας" πρὸς δὲ τούτοις καὶ τοὺς τῆς ἰατρικῆς ἐπιστήμονας οἰκῆσαι ταύτην προἐτρεψα. Εἷς τούτων ἐστὶν ὁ εὐλαδέστατος ρος Πέτρος, λογικῶς μὲν μεταχειρίζων τὴν τέχνην, κοσμῶν δὲ ταύτην τοῖς ἤθεσιν. ᾿Αλλὰ νῦν ἐχδημούντῶν ἡμῶν πολλοὶ μὲν καὶ ἄλλοι ταύτην ἀπέλιπον, ἐκδημῆσαι δὲ καὶ αὐτὸς ἐδοκίμασε. Διά τοι τοῦτο τὴν σὴν παρακαλῶ μεγαλοπρέπειαν κηδεμονίας αὑτὸν ἀξιῶσαι, Ἱκανὸς γάρ ἔστιν ἐπιχουρῆσαι τοῖς κάμνουσι, καὶ πολεμῆσαι ταῖς νόσοις.
Tēn Kyrrhon ithynein lachōn tas anankaias hautę̄ pantothen eporisa technas" pros de toutois kai tous tēs iatrikēs epistēmonas oikēsai tautēn proetrepsa. Heis toutōn estin ho euladestatos ros Petros, logikōs men metacheirizōn tēn technēn, kosmōn de tautēn tois ēthesin. ᾿Alla nyn echdēmountōn hēmōn polloi men kai alloi tautēn apelipon, ekdēmēsai de kai autos edokimase. Dia toi touto tēn sēn parakalō megaloprepeian kēdemonias hauton axiōsai, Hikanos gar estin epichourēsai tois kamnousi, kai polemēsai tais nosois.
When I was allotted the government of Cyrus, I procured for it from every quarter the crafts it needed, and besides these I urged men skilled in medicine to settle there. One of these is the most reverent … Peter, who practices the art rationally and adorns it with his character. But now that we are departing, many others have left the city, and he too has decided to leave. For this reason I ask your Magnificence to count him worthy of your care; for he is able to help the sick and to fight diseases.
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Ἔγνωμεν τὸν θερμὸν -καὶ δίκαιον τῆς σῆς ὁσιότητος ζῆλον, καὶ τὴν διχαιονάτην καὶ ἔννομον παῤῥησίαν, ἧ χρησάμενος, δέσποτα, τὰ ἐν Ἐφέσῳ τολμηθέντα ἤλεγξας. Οὐκ ἡμεῖς δὲ μόνοι μεμαθήκαμεν ταῦτα, ἀλλ᾽ εἰς πᾶσαν τὴν γῆν τῆς σῆς ὀρθότητος ἐξῆλθεν ὁ φθόγγος, καὶ πάντες ἄδουσι τὴν δικαιοσύνην, τὸν ζῆλον, τὴν παῤῥησίαν, τὰς κατὰ τῆς παρανομίας παρ᾽ ὑμῶν γεγενημένας ἀπειλάς. Καὶ ταῦτα ἕδρασέ σου ἣ ὁσιότης, τὴν μίαν θεασαμένη σφαγήν. Εἰ δὲ καὶ τὰς ἄλλας ἑωράχεις τὰς μετὰ τὴν σὴν ἐκδημίαν γεγενημένας, τάχα ἂν τὸν Φινεὲς ἐκεῖνον ἐζήλωσας. Εἷς δὲ τῶν μετὰ ταῦτα κατακριθέντων ἐγὼ, δραμεῖν μὲν αὐτόθι κωλυθεὶς διὰ γραμμάτων βασιλικῶν: ἀπὼν δὲ κατακριθείς. Μετὰ γὰρ ἕξ καὶ εἴκοσιν ἔτη τῆς ἐπισκοπῆς, μετὰ τοὺς πολλοὺς καὶ μυρίους πόνους, μετὰ τοὺς ὑπὲρ τῆς εὐσεδείας ἀγῶνας, μετὰ τὸ προσενέγκαι τῷ Σωτῆρι τῶν ὅλων πολλὰς αἷνας, ἐγύυνωσαν μὲν ἱερωσύνης, ἐξελαύνουσι δὲ καὶ πόλεως, οὐδὲ τὸ γῆρας αἰδεσθέντες, οὐδὲ τὴν πολιὰν τὴν ἐν εὐσεθείᾳ τραφξῖσαν. Διά τοι τοῦτο τὴν ὑμετέρὰν ἁγιωσύνην παρακαλῶ, πεῖσαι τὸν ἁγιώτατον καὶ ἐξουσίᾳ, καὶ εἰς τὸ ὑμέτερον ἀναδραμεῖν κελεῦσαι συνέδριον. "Ἔχει γὰρ ὁ πανάγιος θρόνος ἐκεῖνος τῶν Ἑκτὰ τὴν οἰκουμένην Ἐκκλησιῶν τὴν ἡγεμονίαν διὰ πολλὰ, καὶ πρὸ τῶν ἄλλων ἁπάντων, ὅτι αἱρετικῆῇς μεμένηχε δυσωδίας ἀμύητο;, καὶ οὐδεὶς τἀναντία α φρονῶν εἰς ἐκεῖνον ἑκάθισεν, ἀλλὰ τὴν ἀποστολικὴν χάριν ἀκήρατον διεφύλαξε. Τὰ γὰρ παρ᾽ ὑμῶν χριθησόμενα στέρξομεν, ὁποῖα ἂν ἧ, τῇ ὑμετέρᾳ δικαιοκρισίᾳ θαῤῥοῦντες " καὶ ἀξιοῦμεν ἀπὸ τῶν ἐγγράφων κριθῆναι. Πλείους γὰρ ἣ τριάκοντα συνέγραψα βίὅλους, κατὰ ᾽᾿Αρείου καὶ Εὐνομίου, κατὰ Μαῤκίωνος, κατὰ λιαχεδονίου, κατὰ Ἑλλήνων, κατὰ Ἰουδαίων" ἡρμήνευσα δὲ καὶ τὴν θείαν ἴραφήν᾽ καὶ ῥᾷδιον τῷ βουλομένῳ καταμαθεῖν, ὡς τοῖς ἀποστολικοῖς ἴχνεσιν ἠκολούθησα, ἕνα κηρύττων Υἱὸν, ὡς ἕνα Πατέρα, καὶ ἕν ἅγιον Πνεῦμα“ μίαν τῆς Τριάδος θεότητα, αἱαν βασιλείαν, μίαν ἐξουσίαν, ἀϊδιότηλα, τητα, ἀπάθειαν, ἕν θέλημα, τελείαν τοῦ Κυρίου Ἰησοῦ Χριστοῦ τὴν θεότητα, τελείαν τὴν ἀνθρωπότητα, … διὰ τὴν ἡμετέραν σωτηρίαν ληφθεῖσαν, καὶ ὑπὲρ ἡμῶν τῷ θανάτῳ παραδοθεῖσαν. Οὐκ ἄλλον οἶδα τὸν Υίιὲον τοῦ ἀνθρώπου, καὶ ἄλλον τὸν Υἱὸν τοῦ Θεοῦ" ἀλλὰ τὸν αὐτὸν, Υἱὸν μὲν τοῦ Θεοῦ καὶ Θεὸν ἐκ Θεοῦ γεγενημένον" Υἱὸν δὲ ἀνθρώπου, διὰ τὴν ἐκ σπέρματὸς ᾿Αδραὰμ. καὶ Δαδὶδ ληφθϑεῖσαν τοῦ δούλου μοῤρφήν. Ταῦτα καὶ τὰ τούτοις παραπλήσια διατελῶ διδάτχων. Ταῦτα καὶ ἐν τοῖς γράμμασι τοῦ ἀγιωτάτου καὶ ὁσιωξάτον ἀρχιεπισκόπου δεσπότου μου Λέοντος εὗρον ἐγκείμενα, καὶ τὸν τῶν ὅλων ὕμνησα την, ὅτι τοῖς ἀποστολικοῖς αὐτοῦ δόγμασι συμφωνῶ. Δάξασθέ μον τοίνυν, παρακαλῶ, τὴν ἱκεσίαν, καὶ μὴ καρίδητε ἠδικημένον. Τούτου γὰρ δὴ χάριν καὶ τοὺς μίον τοὺς χωρεπισχόπους, καὶ ᾿Αλύπιον τῶν παρ᾽ αὐ ἡμῖν μοναζόντων τὸν ἕξαρχον, πρὸς τὴν ὑμετέραν φιλοθεῖαν ἀπέστειλα, βίῳ μὲν λαμπρῷ χοσμουμένους, δυναμένους δὲ καὶ διὰ τῆς γλώττης ἀχριδῶς ὑμᾶς διδάξαι τὰ κατὰ τὴν ἡμετέραν εὐτέλειαν.
Egnōmen ton thermon -kai dikaion tēs sēs hosiotētos zēlon, kai tēn dichaionatēn kai ennomon parrhēsian, hē chrēsamenos, despota, ta en Ephesǭ tolmēthenta ēlenxas. Ouk hēmeis de monoi memathēkamen tauta, all᾽ eis pasan tēn gēn tēs sēs orthotētos exēlthen ho phthongos, kai pantes adousi tēn dikaiosynēn, ton zēlon, tēn parrhēsian, tas kata tēs paranomias par᾽ hymōn gegenēmenas apeilas. Kai tauta hedrase sou hē hosiotēs, tēn mian theasamenē sphagēn. Ei de kai tas allas heōracheis tas meta tēn sēn ekdēmian gegenēmenas, tacha an ton Phinees ekeinon ezēlōsas. Heis de tōn meta tauta katakrithentōn egō, dramein men autothi kōlytheis dia grammatōn basilikōn: apōn de katakritheis. Meta gar hex kai eikosin etē tēs episkopēs, meta tous pollous kai myrious ponous, meta tous hyper tēs eusedeias agōnas, meta to prosenenkai tǭ Sōtēri tōn holōn pollas hainas, egyynōsan men hierōsynēs, exelaunousi de kai poleōs, oude to gēras aidesthentes, oude tēn polian tēn en eusetheią traphxisan. Dia toi touto tēn hymeteran hagiōsynēn parakalō, peisai ton hagiōtaton kai exousią, kai eis to hymeteron anadramein keleusai synedrion. "Echei gar ho panagios thronos ekeinos tōn Hekta tēn oikoumenēn Ekklēsiōn tēn hēgemonian dia polla, kai pro tōn allōn hapantōn, hoti hairetikēę̄s memenēche dysōdias amyēto?, kai oudeis tanantia a phronōn eis ekeinon hekathisen, alla tēn apostolikēn charin akēraton diephylaxe. Ta gar par᾽ hymōn chrithēsomena sterxomen, hopoia an hē, tę̄ hymeterą dikaiokrisią tharrhountes " kai axioumen apo tōn engraphōn krithēnai. Pleious gar hē triakonta synegrapsa biolous, kata ᾽᾿Areiou kai Eunomiou, kata Markiōnos, kata liachedoniou, kata Hellēnōn, kata Ioudaiōn" hērmēneusa de kai tēn theian iraphēn᾽ kai rhądion tǭ boulomenǭ katamathein, hōs tois apostolikois ichnesin ēkolouthēsa, hena kēryttōn Huion, hōs hena Patera, kai hen hagion Pneuma“ mian tēs Triados theotēta, haian basileian, mian exousian, aïdiotēla, tēta, apatheian, hen thelēma, teleian tou Kyriou Iēsou Christou tēn theotēta, teleian tēn anthrōpotēta, … dia tēn hēmeteran sōtērian lēphtheisan, kai hyper hēmōn tǭ thanatǭ paradotheisan. Ouk allon oida ton Uiieon tou anthrōpou, kai allon ton Huion tou Theou" alla ton auton, Huion men tou Theou kai Theon ek Theou gegenēmenon" Huion de anthrōpou, dia tēn ek spermatos ᾿Adraam. kai Dadid lēphthϑeisan tou doulou morrphēn. Tauta kai ta toutois paraplēsia diatelō didatchōn. Tauta kai en tois grammasi tou agiōtatou kai hosiōxaton archiepiskopou despotou mou Leontos heuron enkeimena, kai ton tōn holōn hymnēsa tēn, hoti tois apostolikois autou dogmasi symphōnō. Daxasthe mon toinyn, parakalō, tēn hikesian, kai mē karidēte ēdikēmenon. Toutou gar dē charin kai tous mion tous chōrepischopous, kai ᾿Alypion tōn par᾽ au hēmin monazontōn ton hexarchon, pros tēn hymeteran philotheian apesteila, biǭ men lamprǭ chosmoumenous, dynamenous de kai dia tēs glōttēs achridōs hymas didaxai ta kata tēn hēmeteran euteleian.
We have learned of the warm and just zeal of your Holiness, and of the most just and lawful boldness with which, master, you exposed what was dared at Ephesus. Not we alone have learned this; the sound of your orthodoxy has gone out into all the earth, and all sing of your justice, your zeal, your boldness, and the threats you made against the lawlessness. And your Holiness did this after seeing only the one slaughter. Had you seen the others too, which took place after your departure, you would perhaps have emulated the famous Phinehas. One of those condemned afterwards is I, prevented by imperial letters from going there and condemned in my absence. After twenty-six years as bishop, after many and countless labors, after contests for piety, after bringing many … to the Savior of the universe, they have stripped me of the priesthood and are driving me out of the city, respecting neither my old age nor the grey hairs grown in piety. For this reason I beg your Holiness to persuade the most holy … authority, and to bid me hasten to your council. For that all-holy throne holds the leadership of the churches throughout the world for many reasons, and above all because it has remained untouched by the stench of heresy, and no one holding contrary views has sat on it, but it has kept the apostolic grace unsullied. We will accept whatever you judge, whatever it may be, trusting in your just judgment; and we ask to be judged from our writings. For I have written more than thirty books, against Arius and Eunomius, against Marcion, against Macedonius, against the pagans, against the Jews; I have also interpreted the divine Scripture; and anyone who wishes can easily learn that I have followed in the apostolic footsteps, preaching one Son as one Father and one Holy Spirit; one Godhead of the Trinity, one kingdom, one authority, eternity, …, impassibility, one will; the perfect Godhead of the Lord Jesus Christ and the perfect manhood, … taken for our salvation and handed over to death for us. I do not know one Son of Man and another Son of God, but the same: Son of God, God begotten of God, and Son of Man because of the form of a servant taken from the seed of Abraham and David. These things, and things like them, I teach continually. These I found set out in the letter of the most holy and most sacred archbishop, my master Leo, and I praised the … of the universe that I agree with his apostolic doctrines. Accept my supplication, then, I beg you, and do not overlook one who has been wronged. For this reason I have sent to your God-loving self …mius the chorepiscopi, and Alypius, the exarch of the monks among us, men adorned with a brilliant life and able also by word of mouth to inform you exactly of our humble affairs.
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Οὐ παντελῶς ἄρα τῶν ἀνθρώπων τὸ γένος ἣ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐπιλέλοιπε χάρις" ἀλλ᾽ ἐγκατέλιπεν ἡμῖν σπέρμα τὴν ὑμετέραν ἁγιωσύνην, ἵνα μὴ. ὡς Σόδομα γενηθῶμεν καὶ Γομόῤῥοις μεν. Τοῦτο ἡμᾶ; ἀπαγορεύειν παντάπασιν οὐκ ἐᾷ" ἀλλὰ τοῦ χαλεποῦ χειμῶνος προσμένειν τὴν λύσιν παρεγγυᾷ᾽ τοῦτο ἡμᾶς εὐέλπιδας ἀπεργάζεται. Διά τοι τοῦτο καὶ τοὺς θεοφιλεστάτους πρεσδυϊτέρους ᾿ΑΑλύπιον τῶν παρ᾽ ἡμῖν μοναζόντων τὸν ἔξαῤχον, πρὸς τὴν ὑμετέραν ἀπεστείλαμεν ἁγιότητα, ἵνα τὴν ἐπισχήψασαν ταῖς τῆς ᾿Ανατολῆς Ἐκκλησίαις διαλύσήτε συμφοράν. Καὶ πρῶτον μὲν τὴν ἄνωθεν παρὰ τῶν ἱερῶν ἀποστόλων παραδοθεῖσαν ἡμῖν χρατύνητε πίστιν, καὶ τὴν ἐπαναστᾶσαν αἵρεσιν στηλιτεύσητε, καὶ τοὺς παραχαράττειν τολμῶντας τῆς οἰκονομίας τὸ κήρυγμα προφανῶς ἐξελέγξητε, ἔπειτα δὲ καὶ τῶν Ὑπὲρ γὰρ τῆς ἀποστολικῇς πίστεως, ἀγιώτατοι, τὴν ἄδικον ταύτην σφαγὴν ὑπεμείναμεν, ὡς τῶν εὐαγγελικῶν δογμάτων οὐ προϊέμενοι τὴν ἀλήθειαν. Πρέπει δὲ ὑμῶν τῇ ὁσιότητι μὴ παριδεῖν τοὺς ὁμόφρονας ἀδίκως ἐλαυνομένους, ἀλλὰ παῦσαι τῇ δικαίᾳ βοηθείᾳ τὴν ἀδικίαν, καὶ διδάξαι τοὺς κατὰ τῆς ἀληθείας ὡς οὐ πάντα δρᾷν ἕξεστι τοῖς πᾶν ὁτιοῦν ἀδεῶς ποιεῖν πειρωμένοις. Ῥώμης. ταῖς παρ᾽ ἡμῖν Ἐκκλησίαις ἐπέσχηψεν᾽ οἱ δὲ τῆς ἀποστολικῇς ἀντεχόμενοι πίστεως τὴν ὑμετέραν ἁγιωσύνην εὔστολον ἔχουσι λιμένα καὶ εὔδιον. Οὐ γὰρ τῶν εὐαγγελικῶν ὑπερμαχεῖτε δογμάτων μόνον, ἀλλὰ καὶ τὴν καθ᾽ ἡμῶν γεγενημένην ἀδικίαν πάντως μναάττεσθε. Πόῤῥω γὰρ ἡμᾶς διάγοντας, καὶ πέντε καὶ τριάκοντα σταθμοῖς ἀφχατέχριναν ὡς ἠθέλησαν οἱ διχαιότατοι δικασταὶ, καὶ τὴν ἐκ τῆς τοῦ Θεοῦ Σωτῆρο; παρἃ ουσίας μέχρι καὶ τήμερον ἐν ταῖς Ἐκκλησίαι; χρακαὶ νόθον, καὶ ἄντικρυς ἐναντίαν τῇ παραδόσει τῶν ἀποστόλων εἰσήγαγον, καὶ τοῖς τὰ παλαιὰ κρατοῦσι κηρύγματα προφανῶς πολεμοῦσι. Καταξίωσον τοίνυν, θεοφιλέστατε, πυρσεῦσαι τὸν ζῆλον τοῦ τὰ πάν… καὶ τὰς τῆς ᾿Ανατολῆς Ἐκκλησίας τῆς ὑμετέρας κηδεμονίας" καὶ διαφερόντως τῆς ἄνωθεν παρὰ τῶν ἱερῶν ἀποστόλων παραδοθείσης ὑπερμαχῆσαι πίστεως, καὶ ἄσυλον τὸν πατρῷον κλῆρον διαφικαὶ τὴν ἐπικειμένην ὀμίχλην ἀποσχεδάσα. σθαι, καὶ τὴν καθ᾽ ἡμῶν ἀδίκως γεγενημένην ἐξελένξαι σφαγήν. Πρέπει γάρ σου τῇ ὁσιότητι τοῖς ἄλλοις αὐτῆς κατορθώμασι καὶ τοῦτον προσθεῖναι τὸν ζῆλον. Ἔγνω πάντως τὸ ὑμέτερον μέγεθος τὰ παρὰ τῶν δικαιοτάτων ἐν Ἐφέσῳ γενόμενά δικαστῶν. Εἰς πᾶσαν γὰρ τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης ἡ ὀρθοτάτη ψῆφος αὐτῶν. Ποία γὰρ Ἐχχαλησία τὴν ἐντεῦθεν ἐπαναστᾶσαν οὐκ ἐδέξατο ζάλην; Οἱ μὲν γὰρ ἠδίκησαν, οἱ δὲ ἠδικήθησαν’ οἱ δὲ τοῦτο μήτε ὑπομδίναντα:, μῆτε δράσαντες, τοῖς μὲν ἠδικημένοις συναλγοῦσι, τοὺς δὲ ἠδικηκότας θρηνοῦσιν, ὡς ὠμῶς ἄγαν καὶ παρὰ πάντας τοὺς νόμους, τούς τε θείους, τούς τε ἀνθρωπίνους, τὰ οἰκεῖα μέλη. Τοὺς μὲν Τὰρ τοιχωρύχρυς ἀλισκομένους ἐπ᾽ αὐτοφώρῳ κρίνουσι πρῶτον, εἴθ᾽ οὕτω κολάζουσιν οἱ δικάζοντες" καὶ μέντοι καὶ τοὺς ἀνδροφόνους, καὶ τοὺς τυμδωρύχους, καὶ τοὺς τὰς … εἰς τὸ κριτήριον, καὶ τοῖς κατηγόροις ποιεῖσθαι … λεύουσι τὰς γραφὰς, καὶ τὸν τῶν μαρτύρων σκοπὸν ἐξετάζουσιν, εἰ μὴ πρὸς χάριν μαρτυροῦσι τῶν διωκόντων, εἰ μὴ τῶν φευγόντων εἰσὶ δυσμενεῖς, καὶ πρὸς τούτοις ἀπολογεῖσθαι τοῖς κατηγόροις χελεύουσι. Καὶ τοῦτο δὶς γίνεται καὶ τρὶς, ἔστι δὲ ὅτε καὶ καὶ τότε λοιπὸν ἐν τοῖς τούτων κἀκείνων λόγοις ζητήσαντες τὴν ἀλήθειαν, τὴν Ψῆφον ἐχςέρουσι. Οὗτοι δὲ ὅπως μὲν τοῖς ἄλλοις ἐδίκασαν, οὐδὲν ἐρῶ, ἵνα μὴ δόξω περιττός τις εἶναι καὶ πολυπραγμονεῖν τὰ ἀλλότρια" ὑπὲρ ἐμαυτοῦ δὲ λέγειν μόνου βιάζομαι, τῆς ἀδίκοῦ με καταναγχαζούσης σφαγῆς. θἴχοι γάρ με τοῦ βασιλικοῦ χαθεέργοντος νόμον, καὶ περαιτέρω τῶν ὅρων τῆς ὑπ᾽ ἐμοῦ ποιμαινομένης πόλεως προθαίνειν κωλύοντος, ἐκάθισαν κατ᾽ ἐμοῦ τὸ συνέδριον, τὸν δὲ πέντε καὶ τριάκοντα σταθμοῖς ἀφεστηχότα κατέκριναν. Καὶ ὁ μὲν τῶν ὅλων Θεὸς πρὸς τὸν πατριάρχην ᾿Αδραὰμ περὶ Σοδόμων ἔφη καὶ Γομόῤῥων" ε« Κραυγὴ Σοδόμων καὶ Γομόῤὁων πεπλήθυνται πρός με, καὶ αἱ ἁμαρτίαι αὖτῶν μεγάλαι σφόδρα. Καταδὰς οὖν ὄψομαι, εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην ταύτην πρός με συντελοῦνται. Εἰ δὲ μὴ, ἵνα γνῶ. » Καίτοι σαφῶς ἦδει τῶν ἀνθρώπων ἔχείνων τὴν πονηρίαν᾽ ἀλλ᾽ ὅμως ἔφη" ε Καταδὰς ὄψομαι, ν» διδάσκων ἡμᾶς ἀναμένειν τῶν πραγμάτων τὴν πεῖραν. Οὗτόι δὲ οὐκ εἰς διχαστήριον ἡμᾶς καλέσαντες, οὐ φωνῆς ἡμῶν ἑἐπαχούσαντες, οὐ τί φρονοῦμεν μαθεῖν παρ᾽ ἡμῶν ἐθελή. σαντες, τῷ θυμῷ τῶν τῆς ἀληθείας ἐγθρῶν τὴν ἡμετέραν σφαγὴν ἐχαρίσαντο. ᾿Εγὼ δὲ τὴν μὲν ἡσυχίαν ἀσπάζομαι, καὶ διαφερόντως ἐν τῷ παρόντι χαιρῷ, τῶν ἀποστολικῶν παρὰ πόλλοις δια οθαρέντων δογμάτων, καὶ τῆς χαινῆῇῆς χρατυνϑείσης αἱρέσεως. Ἵνα δὲ μή τις τῶν ἀγνοούνἐὼν ἡμᾶς ἀληθὲς εἶναι πιστεύσῃ τὰς καθ᾽ ἡμῶν γεγενημένας διαδολὰς, καὶ σκανδαλισθῇ νομίσας ἕτερα παρὰ τὴν εὐαγγελικὴν διδασκαλίαν φρονεῖν, ἀντιδολῶ τὴν ὑμετέραν μεγαλοπρέπειαν, ταύτην αἱτῆσαι τὴν χάριν τὴν καλλίνικον κορυφὴν, ὥστε με τὴν Ἑσπέραν χαταλαδεῖν, καὶ παρὰ τοῖς ἐν ἐκείνῃ θεοκαὶ εἰ ὀφρθείην βραχὺ γοῦν τι παρεχδαΐνων τοῦ κανόνος τῆς πίστεως, αὐτῷ με ποραδοθῆναι τῷ μεσαιτάτῳ τῆς θαλάττης βυθῷ. Εἰ δὲ οὐδὲ ταύτην ὑμῶν τὴν … δέησιν δέχεται, οἰκῆσαι γοῦν με χελευσάτω τὸ ἡμέτερον μοναστήριον, ὅ τῆς μὲν Κυῤῥεστῶν εἴκοσι καὶ ἑκατὸν μιλίοις ἀφέστηχξε, τῆς δὲ ᾿Αντιόχου πέντε καὶ ἑδδομήχοντα, ἀπὸ δὲ τριῶν μιλίων τῆς ᾿Απαμέων διάκειται πόλεως. Τούτων, εἰ μὲν δυνατὸν, τὸ πρότερον εἰ δὲ μὴ, τὸ γοῦν δεύτερον παρασχεθῆναί μοι "διὰ τοῦ ὑμετέρου. μεγέθους παρακαλῶ. Οὗ τὴν μνήμὴν κἀν τῇ διανοίᾳ, κἀν τῇ γλώττῃ, διηνεκῶς περιφέρομεν, ἱκετεύοντες τὸν τῶν δυνάμεων Κύριον, ἀμείψασθαι τὴν ὑμετέραν μεγαλοπρέπειαν, καὶ τοῖς παροὖσι, καὶ τοῖς μέλλουσιν ἀγαθοῖς. Ταῦτα δὲ γράψα: νῦν ἠναγχάσβην, μαθὼν ὥς τινες καὶ τὴν ἐντεῦθεν μοι καττύουσι μετάστασιν.
Ou pantelōs ara tōn anthrōpōn to genos hē tou Theou kai Sōtēros hēmōn epileloipe charis" all᾽ enkatelipen hēmin sperma tēn hymeteran hagiōsynēn, hina mē. hōs Sodoma genēthōmen kai Gomorrhois men. Touto hēma? apagoreuein pantapasin ouk eą" alla tou chalepou cheimōnos prosmenein tēn lysin parengyą᾽ touto hēmas euelpidas apergazetai. Dia toi touto kai tous theophilestatous presdyïterous ᾿AAlypion tōn par᾽ hēmin monazontōn ton exarchon, pros tēn hymeteran apesteilamen hagiotēta, hina tēn epischēpsasan tais tēs ᾿Anatolēs Ekklēsiais dialysēte symphoran. Kai prōton men tēn anōthen para tōn hierōn apostolōn paradotheisan hēmin chratynēte pistin, kai tēn epanastasan hairesin stēliteusēte, kai tous paracharattein tolmōntas tēs oikonomias to kērygma prophanōs exelenxēte, epeita de kai tōn Hyper gar tēs apostolikę̄s pisteōs, agiōtatoi, tēn adikon tautēn sphagēn hypemeinamen, hōs tōn euangelikōn dogmatōn ou proïemenoi tēn alētheian. Prepei de hymōn tę̄ hosiotēti mē paridein tous homophronas adikōs elaunomenous, alla pausai tę̄ dikaią boētheią tēn adikian, kai didaxai tous kata tēs alētheias hōs ou panta drąn hexesti tois pan hotioun adeōs poiein peirōmenois. Rhōmēs. tais par᾽ hēmin Ekklēsiais epeschēpsen᾽ hoi de tēs apostolikę̄s antechomenoi pisteōs tēn hymeteran hagiōsynēn eustolon echousi limena kai eudion. Ou gar tōn euangelikōn hypermacheite dogmatōn monon, alla kai tēn kath᾽ hēmōn gegenēmenēn adikian pantōs mnaattesthe. Porrhō gar hēmas diagontas, kai pente kai triakonta stathmois aphchatechrinan hōs ēthelēsan hoi dichaiotatoi dikastai, kai tēn ek tēs tou Theou Sōtēro? para ousias mechri kai tēmeron en tais Ekklēsiai? chrakai nothon, kai antikrys enantian tę̄ paradosei tōn apostolōn eisēgagon, kai tois ta palaia kratousi kērygmata prophanōs polemousi. Kataxiōson toinyn, theophilestate, pyrseusai ton zēlon tou ta pan… kai tas tēs ᾿Anatolēs Ekklēsias tēs hymeteras kēdemonias" kai diapherontōs tēs anōthen para tōn hierōn apostolōn paradotheisēs hypermachēsai pisteōs, kai asylon ton patrǭon klēron diaphikai tēn epikeimenēn omichlēn aposchedasa. sthai, kai tēn kath᾽ hēmōn adikōs gegenēmenēn exelenxai sphagēn. Prepei gar sou tę̄ hosiotēti tois allois autēs katorthōmasi kai touton prostheinai ton zēlon. Egnō pantōs to hymeteron megethos ta para tōn dikaiotatōn en Ephesǭ genomena dikastōn. Eis pasan gar tēn gēn exēlthen ho phthongos autōn, kai eis ta perata tēs oikoumenēs hē orthotatē psēphos autōn. Poia gar Echchalēsia tēn enteuthen epanastasan ouk edexato zalēn? Hoi men gar ēdikēsan, hoi de ēdikēthēsan’ hoi de touto mēte hypomdinanta:, mēte drasantes, tois men ēdikēmenois synalgousi, tous de ēdikēkotas thrēnousin, hōs ōmōs agan kai para pantas tous nomous, tous te theious, tous te anthrōpinous, ta oikeia melē. Tous men Tar toichōrychrys aliskomenous ep᾽ autophōrǭ krinousi prōton, eith᾽ houtō kolazousin hoi dikazontes" kai mentoi kai tous androphonous, kai tous tymdōrychous, kai tous tas … eis to kritērion, kai tois katēgorois poieisthai … leuousi tas graphas, kai ton tōn martyrōn skopon exetazousin, ei mē pros charin martyrousi tōn diōkontōn, ei mē tōn pheugontōn eisi dysmeneis, kai pros toutois apologeisthai tois katēgorois cheleuousi. Kai touto dis ginetai kai tris, esti de hote kai kai tote loipon en tois toutōn kakeinōn logois zētēsantes tēn alētheian, tēn Psēphon echserousi. Houtoi de hopōs men tois allois edikasan, ouden erō, hina mē doxō perittos tis einai kai polypragmonein ta allotria" hyper emautou de legein monou biazomai, tēs adikou me katananchazousēs sphagēs. thichoi gar me tou basilikou chatheergontos nomon, kai peraiterō tōn horōn tēs hyp᾽ emou poimainomenēs poleōs prothainein kōlyontos, ekathisan kat᾽ emou to synedrion, ton de pente kai triakonta stathmois aphestēchota katekrinan. Kai ho men tōn holōn Theos pros ton patriarchēn ᾿Adraam peri Sodomōn ephē kai Gomorrhōn" e« Kraugē Sodomōn kai Gomoroōn peplēthyntai pros me, kai hai hamartiai autōn megalai sphodra. Katadas oun opsomai, ei kata tēn kraugēn autōn tēn erchomenēn tautēn pros me syntelountai. Ei de mē, hina gnō. » Kaitoi saphōs ēdei tōn anthrōpōn echeinōn tēn ponērian᾽ all᾽ homōs ephē" e Katadas opsomai, n» didaskōn hēmas anamenein tōn pragmatōn tēn peiran. Houtoi de ouk eis dichastērion hēmas kalesantes, ou phōnēs hēmōn heepachousantes, ou ti phronoumen mathein par᾽ hēmōn ethelē. santes, tǭ thymǭ tōn tēs alētheias egthrōn tēn hēmeteran sphagēn echarisanto. ᾿Egō de tēn men hēsychian aspazomai, kai diapherontōs en tǭ paronti chairǭ, tōn apostolikōn para pollois dia otharentōn dogmatōn, kai tēs chainēę̄ēs chratynϑeisēs haireseōs. Hina de mē tis tōn agnoouneōn hēmas alēthes einai pisteusę̄ tas kath᾽ hēmōn gegenēmenas diadolas, kai skandalisthę̄ nomisas hetera para tēn euangelikēn didaskalian phronein, antidolō tēn hymeteran megaloprepeian, tautēn haitēsai tēn charin tēn kallinikon koryphēn, hōste me tēn Hesperan chataladein, kai para tois en ekeinę̄ theokai ei ophrtheiēn brachy goun ti parechdaïnōn tou kanonos tēs pisteōs, autǭ me poradothēnai tǭ mesaitatǭ tēs thalattēs bythǭ. Ei de oude tautēn hymōn tēn … deēsin dechetai, oikēsai goun me cheleusatō to hēmeteron monastērion, ho tēs men Kyrrhestōn eikosi kai hekaton miliois aphestēchxe, tēs de ᾿Antiochou pente kai heddomēchonta, apo de triōn miliōn tēs ᾿Apameōn diakeitai poleōs. Toutōn, ei men dynaton, to proteron ei de mē, to goun deuteron paraschethēnai moi "dia tou hymeterou. megethous parakalō. Hou tēn mnēmēn kan tę̄ dianoią, kan tę̄ glōttę̄, diēnekōs peripheromen, hiketeuontes ton tōn dynameōn Kyrion, ameipsasthai tēn hymeteran megaloprepeian, kai tois parousi, kai tois mellousin agathois. Tauta de grapsa: nyn ēnanchasbēn, mathōn hōs tines kai tēn enteuthen moi kattyousi metastasin.
So the grace of our God and Savior has not entirely abandoned the human race, but has left us a seed, your Holiness, so that we should not become like Sodom and be made like Gomorrah. This does not let us despair altogether, but bids us wait for the end of the harsh storm; this makes us hopeful. For this reason we have sent to your Holiness the most God-beloved presbyters … and Alypius, the exarch of the monks among us, so that you may dissolve the calamity that has struck the churches of the East: first, that you may strengthen the faith handed down to us from of old by the holy apostles, expose the heresy that has risen, and plainly refute those who dare to falsify the preaching of the dispensation; and then also … For it is for the apostolic faith, most holy fathers, that we have endured this unjust slaughter, because we would not give up the truth of the gospel doctrines. It befits your Holiness not to overlook those of like mind who are unjustly driven out, but to stop the injustice by just help, and to teach those who … against the truth that not everything is permitted to those who try to do anything whatever without fear.
[Letter 118] To the archdeacon of Rome. … has struck the churches among us; but those who hold to the apostolic faith have your Holiness as a well-sheltered and calm harbor. For you not only fight for the gospel doctrines, but surely also … the injustice done to us. For while we were living far away, thirty-five stages distant, the most just judges condemned us as they pleased; and the … that has prevailed in the churches from the coming of God the Savior to this day … and introduced a … spurious one, plainly contrary to the tradition of the apostles, and they openly make war on those who hold to the ancient preaching. Deign, then, most God-beloved, to kindle the zeal of … so that … the churches of the East worthy of your care, and above all to fight for the faith handed down from of old by the holy apostles, to keep the ancestral inheritance inviolate, to scatter the mist that lies over us, and to expose the slaughter unjustly done against us. For it befits your Holiness to add this zeal too to your other achievements.
[Letter 119] To the patrician Anatolius. Your Greatness surely knows what was done at Ephesus by the most just judges. For 'their sound has gone out into all the earth', and their most upright sentence to the ends of the world. For what church has not received the storm that rose from there? Some did wrong, others were wronged; and those who neither suffered this nor did it grieve with the wronged and lament for the wrongdoers, because they treated their own members so cruelly and against all laws, divine and human. Housebreakers caught in the act are first tried by the judges and then punished; and murderers too, and grave-robbers, and those who … to the court, and the judges bid … the accusers … their indictments in writing, and they examine the aim of the witnesses, whether they are testifying to please the prosecutors, whether they are hostile to the defendants; and besides this they bid the defendants answer the accusers. This happens twice and three times, and sometimes …; and only then, seeking the truth in the words of both sides, do they give their sentence. How these men judged the others I will not say, so as not to seem superfluous and meddling in other people's affairs; but I am forced to speak for myself alone, since the unjust slaughter compels me. While the imperial law kept me at home and forbade me to go beyond the bounds of the city I shepherd, they held their council against me and condemned a man thirty-five stages away. The God of the universe said to the patriarch Abraham about Sodom and Gomorrah: 'The outcry of Sodom and Gomorrah has multiplied before me, and their sins are very great. I will go down and see whether they have done altogether according to the outcry that has come to me; and if not, that I may know.' Yet he clearly knew the wickedness of those men; but still he said, 'I will go down and see,' teaching us to wait for the test of the facts. But these men, without calling us to a court, without hearing our voice, without wishing to learn from us what we believe, have gratified the anger of the enemies of the truth with our slaughter. I welcome quiet, especially at the present time, when the apostolic doctrines have been corrupted by many and the new heresy has been strengthened. But so that none of those who do not know us may believe the slanders against us to be true and be scandalized, thinking that I believe things contrary to the gospel teaching, I beg your Magnificence to ask this favor of the victorious head, that I may go to the West and … by the God-… there; and if I am seen to depart even a little from the rule of faith, let me be thrown into the very middle of the sea's depth. But if he does not accept even this … request of yours, let him at least bid me live in our monastery, which is a hundred and twenty miles from Cyrus, seventy-five from Antioch, and three miles from the city of Apamea. Of these I beg that the former be granted me through your Greatness, if possible; if not, at least the latter. Your memory we carry continually in our mind and on our tongue, entreating the Lord of powers to repay your Magnificence with good things both present and to come. I have been compelled to write this now, having learned that some are contriving my removal even from here.
Chapter 120
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Οἷμαι καὶ τοὺς τῆς ἀληθείας σχετλιάζειν ἐχθροὺς ἐπὶ ταῖς ἀδίκοις ἡμῶν καὶ παρανόμοις σφαγαῖς. Πολλῷ ὃΣ πλέον, ὡς εἰκὸς, ἀνιᾷ τοὺς τροφίμους τῆς εὐσεδείας ἡ καινὴ αὕτη καὶ παράδοξος τραγῳδία; ὧν ἡ ὑμετέρα πρωτεύει μεγαλοπρέπεια. Προσήκει δὲ τοὺς πλεῖον ἀλγοῦντας πλείονα σπουδὴν τε καὶ κροθυμίαν εἰσενεγκεῖν, ὥστε τὰ δυσσεδῶς καὶ παρανόμως γεγενημένα λύσιν λαθεῖν, τὸ δὲ διασπασθῆναι χινδυνεῦον σῶμα τῆς Ἐκκλησίας εἰς τὴν προτέραν συμφωνίαν ἐπανελθεῖν, Τούτου δὴ χάριν παραχαλῶ τὸ ὑμέτερον μέγεθος, πνευματιχῇῆς ἐμπορίας ἀφορμὴν ναμίσαι τὸν παρόντα καιρόν᾽ καὶ τὴν μὲν ὑπὲρ τῆς εὐσεδείας εἰσενεγκεῖν προθυμίαν, ἀντιλαθεῖν δὲ παρὰ τοῦ μεογαλοδώρου Δεσπότου, κὰν τῷ παρόντι βίῳ τὴν μεγίστην κηδεμονίαν, κἀν τῷ μέλὅοντι τὴν τῶν οὐρανῶν βασιλείαν.
Hoimai kai tous tēs alētheias schetliazein echthrous epi tais adikois hēmōn kai paranomois sphagais. Pollǭ hoS pleon, hōs eikos, anią tous trophimous tēs eusedeias hē kainē hautē kai paradoxos tragǭdia? hōn hē hymetera prōteuei megaloprepeia. Prosēkei de tous pleion algountas pleiona spoudēn te kai krothymian eisenenkein, hōste ta dyssedōs kai paranomōs gegenēmena lysin lathein, to de diaspasthēnai chindyneuon sōma tēs Ekklēsias eis tēn proteran symphōnian epanelthein, Toutou dē charin parachalō to hymeteron megethos, pneumatichę̄ēs emporias aphormēn namisai ton paronta kairon᾽ kai tēn men hyper tēs eusedeias eisenenkein prothymian, antilathein de para tou meogalodōrou Despotou, kan tǭ paronti biǭ tēn megistēn kēdemonian, kan tǭ meloonti tēn tōn ouranōn basileian.
I think that even the enemies of the truth complain at the unjust and lawless slaughter of us. Much more, naturally, does this new and strange tragedy grieve the nurslings of piety, among whom your Magnificence holds the first place. Those who grieve more ought to bring more zeal and eagerness, so that what was done impiously and lawlessly may be undone, and the body of the church, which is in danger of being torn apart, may return to its former harmony. For this reason I beg your Greatness to regard the present time as an occasion for spiritual trading: to bring eagerness for piety, and to receive in return from the bountiful Master the greatest care in the present life and the kingdom of heaven in the life to come.
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ἼἜἜδειξεν ὁ τὰ πάντ᾽ ἐφορῶν καὶ πρυτανείων Δεσπότης, καὶ τὴν ἀποστολικὴν τῶν ἡμετέρων δογμάτων ἀλήθειαν, καὶ τῆς καθ᾽ ἡμῶν γεγενημένης συκοφαντίας τὸ ψεῦδος. Τὰ γὰρ παρὰ τοῦ θεοφιλεστάτου καὶ ἁγιωτάτου τῆς μεγάλης Ῥώμης ἀρχιεπισχόπου κυρίου Λέοντος, τὰ πρὸς τὸν τῆς ὁσίας μνήμης Φλαδιανὸν, καὶ πρὸς τοὺς ἄλλους τοὺς ἐν Ἐφέσῳ σμναθροισθέντας γραφέντα, ἄγαν συμφωνεῖ κοῖς παρ᾽ ἡμῶν καὶ συγγραφεῖσι, καὶ ἐπ᾿ Ἐκκλησίας χηρυχθεῖσιν ἀεί. Οὗ δὴ χάριν εὐθὺς ἐντυχὼν ὕμνησα τὸν φιλάνθρωπον Κύριον, ὅτι οὐ τὰς σίας παντελῶς καταλέλοιπεν, ἀλλ᾽ ἐφύλαξε τὸν τῇς ὀρθοδοξίας σπινθῆρα" μᾶλλον δὲ οὐ σπινθῆρα, ἀλλὰ πυρσὸν μέγιστον, ἱκανὸν ἐξάψαι καὶ φωτίσαι τὴν οἰκουμένην. ᾿Αληθῶς γὰρ τὸν ἀποστολικὸν ἐν οἷς ἔγραψε διεφύλαξε χαραχτῆβρβα, καὶ τὰ παρὰ τῶν ἁγίων καὶ μακαρίων προφητῶν καὶ ἀποστόλων, καὶ τῶν μετ᾽ ἐκείνους χηρυξάντων τὸ Εὐαγγέλιον, καὶ μέντοι καὶ τῶν ἐν Νικαίᾳ συναθροισθέντων ἁγίων Πατέρων, εὕρομεν ἐν τοῖς γράμμασι τούτοις᾽ οἷς ἐμμένειν ὁμολογοῦμεν, καὶ τοὺς ἄλλο τι παρὰ ταῦτα … τοῖς γράμμασιν μίαν τῶν εἰς τὴν “Ἔφεσον παρ᾽ αὐτοῦ πεμφθεισῶν ἐπιστολῶν, ἵνα ἐντυχοῦσα ὑμῶν ἡ μεγαλοφυῖα, τῶν παρ᾽ ἡμῶν πολλάκις ἐπ᾽ Ἔχκλησίας εἰρημένων ἀναμνησθῇ, καὶ γνῷ τῶν δογμάτων τὴν συμφωνίαν, καὶ μισήσῃ τοὺς λαλοῦντας τὸ ψεῦδος, καὶ τοὺς τὴ" καινὴν αἴρεσιν κατὰ τῶν ἀποστοδογμάτων.
IEEdeixen ho ta pant᾽ ephorōn kai prytaneiōn Despotēs, kai tēn apostolikēn tōn hēmeterōn dogmatōn alētheian, kai tēs kath᾽ hēmōn gegenēmenēs sykophantias to pseudos. Ta gar para tou theophilestatou kai hagiōtatou tēs megalēs Rhōmēs archiepischopou kyriou Leontos, ta pros ton tēs hosias mnēmēs Phladianon, kai pros tous allous tous en Ephesǭ smnathroisthentas graphenta, agan symphōnei kois par᾽ hēmōn kai syngrapheisi, kai ep᾿ Ekklēsias chērychtheisin aei. Hou dē charin euthys entychōn hymnēsa ton philanthrōpon Kyrion, hoti ou tas sias pantelōs kataleloipen, all᾽ ephylaxe ton tę̄s orthodoxias spinthēra" mallon de ou spinthēra, alla pyrson megiston, hikanon exapsai kai phōtisai tēn oikoumenēn. ᾿Alēthōs gar ton apostolikon en hois egrapse diephylaxe charachtēbrba, kai ta para tōn hagiōn kai makariōn prophētōn kai apostolōn, kai tōn met᾽ ekeinous chēryxantōn to Euangelion, kai mentoi kai tōn en Nikaią synathroisthentōn hagiōn Paterōn, heuromen en tois grammasi toutois᾽ hois emmenein homologoumen, kai tous allo ti para tauta … tois grammasin mian tōn eis tēn “Epheson par᾽ autou pemphtheisōn epistolōn, hina entychousa hymōn hē megalophuia, tōn par᾽ hēmōn pollakis ep᾽ Echklēsias eirēmenōn anamnēsthę̄, kai gnǭ tōn dogmatōn tēn symphōnian, kai misēsę̄ tous lalountas to pseudos, kai tous tē" kainēn airesin kata tōn apostodogmatōn.
The Master who oversees and governs all things has shown both the apostolic truth of our doctrines and the falsehood of the slander made against us. For what the most God-beloved and most holy archbishop of great Rome, lord Leo, wrote to Flavian of holy memory and to the others assembled at Ephesus agrees entirely with what we have written and have always preached in church. For this reason, as soon as I read it, I praised the loving Lord, that he has not entirely abandoned the churches but has kept the spark of orthodoxy; or rather not a spark but a great beacon, able to kindle and enlighten the whole world. For truly he kept the apostolic stamp in what he wrote, and what was taught by the holy and blessed prophets and apostles, and by those who preached the gospel after them, and indeed by the holy fathers assembled at Nicaea, we found in this letter. We confess that we abide by it, and those who … anything other than these … the letter one of the letters he sent to Ephesus, so that your Magnanimity, reading it, may remember what we have often said in church, may know that the doctrines agree, and may hate those who speak falsehood and … the new heresy against the apostolic doctrines.
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Ὅτι μὲν συνεζεύχθημεν ἐν τοῖς γράμμασιν οἱ τῇ διαθέσει συνεζευγμένοι, λίαν ἤσθημεν. Οὐ νενοῆκαμὲν δὰ τὸ, ὅτι Οὐκ οὗτοι οἱ λόγοι μου; Εἰ μὲν γὰρ προσρήσεως χάριν εἴρηται μόνης, οὐκ ἀνιᾷ τὸ λεσάσης, καὶ τὴν καλουμένην οἰκονομίαν, χάριν ὁμολογοῦμεν, μὴ δεξάμενοι τὴν εἰσήγησιν. Ὃ γὰρ θεῖος ρως, ἀκαίρωςξ. » Καὶ ὁ Δεσπότης αὐτῷ γε τούτῳ τῷ χήρυχι" «Λάλει, καὶ μὴ σιωπήσῃς.» Καὶ τῷ Ἡσαΐᾳ" « ᾿Αναδόησον τῇ ἰσχύϊ σου, καὶ μὴ φείσῃ.» Καὶ τῷ Καὶ μέντοι καὶ τῷ Ἱεζεχιήλ᾽ «ε Σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ᾽ καὶ ἔσται, ἐὰν μὴ διαστείλῃ τῷ ἀνόμῳ,» καὶ τὰ τούτοις ἀκόλουθα " περιττὸν γὰρ πρὸς εἰδότα μηκύνειν. Οὐ μόνον τοίνυν οὐκ ἀλύομεν, παῤῥησίᾳ χρησάμενοι, ἀλλὰ καὶ γαννύμεθα, καὶ γεγήμεθα, καὶ τὸν τούτων ἡμᾶς ἀξιώσαντα τῶν παθημάτων ὑμνοῦμεν, καὶ μὲν δὴ καὶ τοὺς συνἦθεις ἐπὶ τοὺς αὐτοὺς ἀγῶνας παρακαλοῦμεν. Εἰ μὲν γὰρ ἴσασιν ἡμᾶς τὸν ἀποστολικὸν κανόνα τῆς πίστεως μὴ φυλάττοντας, ἀλλ᾽ ἐκκλίνοντας δεξιὰ ἣ ἀριστερὰ, καὶ μισησάτωσαν, καὶ τῆς ἐναντίας γενέσθωσαν μοίρας, καὶ μετὰ τῶν πολεμούντων τετάχθωσαν. Εἰ δὲ τὴν ὀρθὴν τοῦ εὐαγγελικοῦ κηρύγματος προσμαρτυροῦσιν ἡμῖν διδασκαλίαν, βοῶμεν πρὸς αὑτούς " « Στῆτε καὶ ὑμεῖς περιζωσάμενοι τὰς ὀσφύας ὑμῶν ἐν ἀληθείᾳ, καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἕτοιμασίᾳ τοῦ Ἐῤαγγελίου τῆς εἰρήνης, » καὶ τὰ ἑξῆς. Φασὶ γὰρ τὴν ἀρετὴν, οὐ μόνον σωφροσύνην, καὶ δικαιοσύνην, καὶ φρόνησιν, ἀλλὰ καὶ ἀνδρίαν ἔχειν, καὶ διὰ ταύτης κατορθοῦσθαι κἀκείνας. Καὶ γὰρ ἡ δικαιοσύνη εἰς τὸν κατὰ τῆς ἀδικίας πόλεμον δεῖται τῆς ἀνδρίας συμμάχου, καὶ ἡ σωφροσύνη συνεργῷ τῇ ἀνδρίᾳ χρωμένη τὴν ἀκολασίαν νικᾷ. Διά τοι τοῦτο καὶ ὁ τῶν ὅλων Θεὸς πρὸς τὸν Ιροφήτὴν ἔφη ε« Ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται, καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ. » Ὑποστολὴν δὲ τὴν δειλίαν ὠνόμασε. "Ἔχου τοίνυν, ὦ φίλη κεφαλὴ, τῶν ἀποστολικῶν δογμάτων. « Ἥξει γὰρ ὅσον ὅσον ὁ ἐρχόμενος, καὶ οὐ χρονιεΐ, καὶ ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. ἄγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου, » καὶ ἐμφανήσεται ἡ τῶν πραγμάτων ἀλήθεια.
Hoti men synezeuchthēmen en tois grammasin hoi tę̄ diathesei synezeugmenoi, lian ēsthēmen. Ou nenoēkamen da to, hoti Ouk houtoi hoi logoi mou? Ei men gar prosrēseōs charin eirētai monēs, ouk anią to lesasēs, kai tēn kaloumenēn oikonomian, charin homologoumen, mē dexamenoi tēn eisēgēsin. Ho gar theios rōs, akairōsx. » Kai ho Despotēs autǭ ge toutǭ tǭ chērychi" «Lalei, kai mē siōpēsę̄s.» Kai tǭ Hēsaïą" « ᾿Anadoēson tę̄ ischyï sou, kai mē pheisę̄.» Kai tǭ Kai mentoi kai tǭ Hiezechiēl᾽ «e Skopon dedōka se tǭ oikǭ Israēl᾽ kai estai, ean mē diasteilę̄ tǭ anomǭ,» kai ta toutois akoloutha " peritton gar pros eidota mēkynein. Ou monon toinyn ouk alyomen, parrhēsią chrēsamenoi, alla kai gannymetha, kai gegēmetha, kai ton toutōn hēmas axiōsanta tōn pathēmatōn hymnoumen, kai men dē kai tous synētheis epi tous autous agōnas parakaloumen. Ei men gar isasin hēmas ton apostolikon kanona tēs pisteōs mē phylattontas, all᾽ ekklinontas dexia hē aristera, kai misēsatōsan, kai tēs enantias genesthōsan moiras, kai meta tōn polemountōn tetachthōsan. Ei de tēn orthēn tou euangelikou kērygmatos prosmartyrousin hēmin didaskalian, boōmen pros hautous " « Stēte kai hymeis perizōsamenoi tas osphyas hymōn en alētheią, kai hypodēsamenoi tous podas en hetoimasią tou Erangeliou tēs eirēnēs, » kai ta hexēs. Phasi gar tēn aretēn, ou monon sōphrosynēn, kai dikaiosynēn, kai phronēsin, alla kai andrian echein, kai dia tautēs katorthousthai kakeinas. Kai gar hē dikaiosynē eis ton kata tēs adikias polemon deitai tēs andrias symmachou, kai hē sōphrosynē synergǭ tę̄ andrią chrōmenē tēn akolasian niką. Dia toi touto kai ho tōn holōn Theos pros ton Irophētēn ephē e« Ho de dikaios mou ek pisteōs zēsetai, kai ean hyposteilētai, ouk eudokei hē psychē mou en autǭ. » Hypostolēn de tēn deilian ōnomase. "Echou toinyn, ō philē kephalē, tōn apostolikōn dogmatōn. « Hēxei gar hoson hoson ho erchomenos, kai ou chronieï, kai apodōsei hekastǭ kata ta erga autou. agei gar to schēma tou kosmou toutou, » kai emphanēsetai hē tōn pragmatōn alētheia.
We were very glad that we who are joined in affection have been joined in letters too. But we did not understand the words 'Are not these my words?' If it was said only by way of greeting, it does not grieve … and the so-called 'economy', we give thanks, but we do not accept the proposal. For the divine … 'out of season.' And the Master said to this very herald: 'Speak and do not be silent.' And to Isaiah: 'Cry out with your strength and do not spare.' And to … And indeed to Ezekiel: 'I have made you a watchman for the house of Israel; and it shall be, if you do not warn the lawless man …', and what follows; it is superfluous to say more to one who knows. So far from fretting at having used boldness, we rejoice and are glad, and we praise him who has counted us worthy of these sufferings, and we urge our friends to the same contests. If they know that we do not keep the apostolic rule of faith but turn aside to the right or the left, let them hate us, join the opposite side and take their place with those who fight against us. But if they bear witness that our teaching of the gospel message is right, we cry out to them: 'Stand, then, you too, having girded your loins with truth and shod your feet with the readiness of the gospel of peace', and what follows. For they say that virtue includes not only temperance, justice and prudence but also courage, and that through courage the others too are achieved. Justice needs courage as an ally in the war against injustice, and temperance, using courage as its co-worker, conquers licentiousness. That is why the God of the universe said to the prophet: 'But my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.' By 'shrinking back' he meant cowardice. Hold fast, then, dear friend, to the apostolic doctrines. 'For yet a very little while, and the one who is coming will come and will not delay', and 'will repay each according to his works'. 'For the form of this world is passing away', and the truth of things will be made manifest.
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Καὶ μακρὰ ἡ ἐπιστολὴ, καὶ χαρίεσσα, καὶ τὸ τῆς ἀγάπης θερμόν τε καὶ γνήσιον ὑποφαίνουσα, Καὶ τοσαύτης με θυμηδίας ἐνέπλησεν, ὥστε ἤκιστα μεκαγνῶναι, ὅτι δὴ ἑτέραν ἔχειν ἐτόπασα διάνοιαν τὸ τῆς προτέρας προοίμιον. Τοῦ γὰρ νοῦ τῶν γραμμάτων ἡ ἄγνοια τὸν τῆς ἀδελφιχῆς φιλοστοργίας ἀπεκάλυψε θησαυρὸν, καὶ τὸ τῆς πίστεως ἐδήλωσεν ἀκραιφνὲς, καὶ τὸν περὶ τὴν εὐσέδειαν ἐγνώρισε ζῆλον. Τοῦ μέντοι προφήτου τοὺς λόγους καὶ πειρασμοὺς διενειμάμεθα, καὶ ἡ μὲν ὁσιότης σου τοῖς λόγοις ἐχρήσατο" ἡμεῖς δὲ ταῖς κχαταιγίσι καὶ τρικυμίαις βαλλόμεθα, καὶ κατὰ τῶν τὸ σκάφος ἔρε-:καὶ ψευδῇ, ἔλεον αὑτῶν ἐγκατέλιπον. » Παρέξει δὲ" ἴσως ὁ καὶ ἡμῶν κἀκείνου Δεσπότης, καὶ ἡμᾶς ἀναδῦναι, καὶ τοῦ κήτους ἀπαλλαγῆναι. ΕἸ δὲ καὶ ζέον ἐπιμείνῃ τὸ ῥόθιον, ἐλπίζομεν καὶ οὕτως τῆς θείας ἀπολαύσεσθαι προμηθείας, καὶ τῇ πείρᾳ μαθεῖν, ὡς ἢ δύναμις αὑτοῦ ἐν ἀσθενείᾳ τελειοῦται" καὶ γὰρ αὐτοὺς τοὺς κινδύνους τῇ ἀσθενείᾳ ἡμῶν ἐμέτρησε. Τὸν μὲν γὰρ θεῖον ἐκεῖνον προφήτην ἅπαντες καθῆχαν εἷς τὸ πέλαγος οἱ συμπλέοντες" ἐμοὶ δὲ καὶ τὴν τἧς σῆς ὁσιότητος παρέσχεν παραψυχὴν, καὶ μέντο; καὶ ἄλλων θεοφιλῶν ἀνδρῶν" οὗς τῆς Ὁνησιφόρου τοῦ θαυμασίου τυχεῖν εὐλογίας μετὰ τῆς σῆς φιλοθεῖας προσεύχομαι, ὅτι τὴν ἄλυσιν ἡμῶν οὐκ ἐπησχύνθητε ἀλλὰ τῶν ὑπὲρ τῆς πίστεως ἡμῖν χεχονυγνή" … θλίψεων. Τοῦτο μέντοι εὖ ἴσθι, δέσποτα, ὡς καὶ ἑτέρων μοι πεμψάντων θεοφιλεστάτων ἐπισκόπὼν εὐλογίαν οὐκ ἐδεξάμην : οὐκ ὡς; ὑῤρίζων τοὺς πεπομφότας, μὴ Ὑένοιτο" ἀλλ᾽ ὡς τὴν, ἀναγκαίαν τροφὴν τέως ποριζόμενος παρὰ τοῦ καὶ τοῖς χόραξι ταύτην ἀφθόνως παρέχοντος. Ἐπὶ ὃὲ τῆς σῆς φιλοθεΐας οὐδὲν τοιοῦτον πεποίηκα. Τῷ, ὄντι γὰρ ἑνίκησεν ἡ τῆς ἀγάπης θερμότης τὸν ἐγγενόμενόν μηι τέως σκοπόν, τι γὰρ ἐξ οὗ τὰ τῆς συνηθείας ἡμῖν ηὐξέθη, καὶ τὸ φίλτρον σφοδρότερον ἐξήφθη. πειθέσθω ἡ θεοφιλής σου ψυχή.
Kai makra hē epistolē, kai chariessa, kai to tēs agapēs thermon te kai gnēsion hypophainousa, Kai tosautēs me thymēdias eneplēsen, hōste ēkista mekagnōnai, hoti dē heteran echein etopasa dianoian to tēs proteras prooimion. Tou gar nou tōn grammatōn hē agnoia ton tēs adelphichēs philostorgias apekalypse thēsauron, kai to tēs pisteōs edēlōsen akraiphnes, kai ton peri tēn eusedeian egnōrise zēlon. Tou mentoi prophētou tous logous kai peirasmous dieneimametha, kai hē men hosiotēs sou tois logois echrēsato" hēmeis de tais kchataigisi kai trikymiais ballometha, kai kata tōn to skaphos ere-:kai pseudę̄, eleon hautōn enkatelipon. » Parexei de" isōs ho kai hēmōn kakeinou Despotēs, kai hēmas anadynai, kai tou kētous apallagēnai. EI de kai zeon epimeinę̄ to rhothion, elpizomen kai houtōs tēs theias apolausesthai promētheias, kai tę̄ peirą mathein, hōs ē dynamis hautou en astheneią teleioutai" kai gar autous tous kindynous tę̄ astheneią hēmōn emetrēse. Ton men gar theion ekeinon prophētēn hapantes kathēchan heis to pelagos hoi sympleontes" emoi de kai tēn tēs sēs hosiotētos pareschen parapsychēn, kai mento? kai allōn theophilōn andrōn" hous tēs Honēsiphorou tou thaumasiou tychein eulogias meta tēs sēs philotheias proseuchomai, hoti tēn alysin hēmōn ouk epēschynthēte alla tōn hyper tēs pisteōs hēmin chechonygnē" … thlipseōn. Touto mentoi eu isthi, despota, hōs kai heterōn moi pempsantōn theophilestatōn episkopōn eulogian ouk edexamēn : ouk hōs? hyrrizōn tous pepomphotas, mē Hyenoito" all᾽ hōs tēn, anankaian trophēn teōs porizomenos para tou kai tois choraxi tautēn aphthonōs parechontos. Epi hoe tēs sēs philotheïas ouden toiouton pepoiēka. Tǭ, onti gar henikēsen hē tēs agapēs thermotēs ton engenomenon mēi teōs skopon, ti gar ex hou ta tēs synētheias hēmin ēuxethē, kai to philtron sphodroteron exēphthē. peithesthō hē theophilēs sou psychē.
Your letter is long and charming, and reveals the warmth and sincerity of your love; and it filled me with such delight that I do not at all regret having supposed that the opening of the earlier one had another meaning. For my failure to grasp the sense of that letter uncovered the treasure of your brotherly affection, showed the purity of your faith and made known your zeal for piety. We have divided the prophet's words and trials between us: your Holiness has used the words, while we are struck by the squalls and high waves, and against those who … 'and lies have forsaken their own mercy'. Perhaps the Master of both us and him will grant us too to come up and be freed from the sea-monster. But if the surge goes on boiling, we hope even so to enjoy the divine providence and to learn by experience that 'his power is made perfect in weakness'; for he has measured the very dangers to our weakness. That divine prophet was thrown into the sea by all who sailed with him; but to me he has granted the consolation of your Holiness, and of other God-loving men too, for whom I pray that, together with your God-loving self, they may obtain the blessing of the admirable Onesiphorus, because you were not ashamed of our chain, but … the … for the faith … afflictions. Know this well, however, master: when other most God-beloved bishops sent me a gift, I did not accept it, not to insult those who sent it, God forbid, but because I have so far been obtaining the food I need from him who supplies it abundantly even to the ravens. In the case of your God-loving self I have done nothing of the kind; for truly the warmth of your love has overcome the purpose I had formed … since our intimacy has grown and our affection has been kindled more strongly. Let your God-loving soul be persuaded …
Chapter 124
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Τὰς μὲν ἐκκλησιαστικὰς ὀλοφύρομαι χἀγὼ συμφορὰς, καὶ τὸν ἐπικείμενον ὀδύρομαι κλύδωνα, καὶ γαλήνης ἀπολαύοντι τῆς ἐρασμίας μοι, Οὗς δὲ καὶ νῦν ἀδικεῖν ἡ σὴ παίδευσις εἴρηκεν, οὐκ εἰς μακρὸν τίσουσι δίκας ὧν νῦν παρανόμως τολμῶσι. Σιαθμῷ γὰρ ἅπαντα καὶ μέτρῳ πρυταγεύει τῶν ὅλων ὁ Κύριος " καὶ ὅταν τινὲς εἰς ἀμετρίαν παραχῶς δὲ λοιπὸν ἐπιφέρει τὴν τιμωρίαν. Ταῦτα προορῶντες ἡμεῖς παύσασθαι αὐτοὺ; τῆς ἀμετρίας εὐχόμεθα!" ἵνα μὴ κολαζομένους ὁρῶντες πάλιν αὐτοὺς θρηνεῖν βιαζώμεθα. Τῆς δὲ ὑμετέρας πος διηνεκῶς μνημονεύομεν, καὶ τὸν κοινὸν Δεσπότὴν ἀντιθολοῦμεν τὴν ὑμετέραν οἰκίαν εὐλογίας … Ἔγνων τῆς ὑμετέρας πίστεως τὸ σταθερόν τε καὶ βέδαιον, καὶ θυμηδίας ἐνεπλήσθην ὅτι μάλιστα “πλείστης. Ἐπειδὴ γὰρ εἰς ἕν φῶμα τελοῦμεν οἱ τῆς ἀϊδίου Τριάδος προαχυντ ταὶ, εἰκότως δήπον οἷς ὑγιαίνουσι τῶν μελῶν τὰ λοιπὰ δυναγάλλεται μέλη. Τοῦτό φησι καὶ ἁ θεῖος ᾿Απόττολος " «Εἰ δαοξάξεται μέλος, συγκαίρει πάντα τὰ μέλη. » Συνήδομαι τοίνυν ὑμῖν τῶν ἀποστολικῶν ὑπεραθλοῦσι δογμάτων. καὶ τὸν Ναδουθὲ τὸν πολυθρύλλητον ἐκεῖνον ἐν τοῖς ἀμείνοσι μιμουμένοις. Ἔκεϊνος γὰρ ὑπὲρ ἀμπελῶνος τὴν ἀδιχωτάτην ὑπέστη σφαγὴν, τὸν πατρῷον οὗ προέμενος κλῆρον. Ὑμεῖς ὃὲ οὐκ ἀμπελώνων, ἀλλὰ θείων ὑπερμαχεῖτε δογμάτων, καὶ τὴν καινὴν ταύτὴν καὶ χίδδηλον αἵρεσιν ἀποστρέφεσθε, ὡς τὸ χαθαθὺν τῆς εὐαγγελιχῆῇς θολοῦσαν διδασκαλίας, καὶ τῆς παναγίας Τριάδος τὸν ἀριθμὸν οὔτε μειοῦν οὔτε αὖξειν ἀνέχεσθε. Μειοῦσι μὲν γὰρ οἱ τῇ θεότητι τοῦ Μονογενοῦς τὸ πάθος προαάπτοντες " αὔξουσι δὲ οἱ ἕτερον Υἱὸν ἐπεισάγειν τολμῶντες. Ὑμεῖς δὲ εἰς ἕνα Μονογενῇ πιστεύετε, καθάπερ εἰς ἕνα Πατέρα, καὶ εἰς ἕν ἅγιον Πνεῦμα. Ἕν δὲ τῷ σαρκωθέντι Μονογενεῖ τὴν ληφθεῖσαν θεωρεῖτε φύσιν, ἣν ἐξ ἡμῶν λαδὼν ὑπὲρ ἡμῶν προσενήνοχεν. Ἢ γὰρ ταύτης ἄρνησις φροῦδον τὴν ἡμετέραν σωτηρίαν ποιεῖ. Εἰ γὰρ ἀπαθὴς “ἡ τοῦ Μονογενοῦς ϑεότης ᾿ ἀπαθὴς γὰρ τῆς Τριάδος ἡ φύσις" τὸ δὲ πάσχειν πεφνχὸς μὴ προσομολογηθῇ παρ᾽ ἡμῶν, μάτην θρυλλεῖται τὸ μὴ γενόμενον πάθος. Τοῦ γὰρ πάσχοντας οὐκ ὄντος, πῶς ἂν γένοιτο πάθος; ᾿λπαθῆ μὲν γὰρ τὴν θείαν φύσιν κηρύττομεν. Συνομηλαγαῦσι δὲ τοῦτο κἀκεῖνοι παραπλησίως ἡμῖν. Πῶς ἂν οὖν γένοιτο πάθος οὐκ ὑποκειμένου τοῦ πάσχοντος; Δόκησις γὰρ ἀντὶ τῆσ ἁληθείας, καὶ φαντασίᾳ φανήσεται τὰ μέγα, τῆς οἱ» νος, καὶ Βαρδησάνης, καὶ Μαρκίων, καὶ Μάνης ἐγέννησαν. Ἡ δὲ ἀνέκαθεν ταῖς Ἐκκλησίαις παραδοθεῖσα διδασκαλία ἕνα μὲν Υἱὸν καὶ μετὰ τὴν ἐνανθρώπησιν οἷδε Κύριον ἡμῶν Ἰησοῦν Χριστόν" καὶ τὸν αὑτὸν ὁμολογεῖ Θεὸν προαιώνιον, καὶ ἄνθρωπον ἐπ᾽ ἐσχάτου τῶν ἡμερῶν γενόμενον" γενόμενον δὲ ἄνθρωπον τῇ προσλήψει τῆς ἀνθρωπότητος, οὐ τῇ ἐροπῇ τῆς θεότητος. Εἰ γὰρ τὴν εἰς ἀνθρωπείαν φύσιν ἡ θεία φύσις ὑπέστη τροπὴν, οὐκ ἔμεινεν ὅπερ ἦν" εἰ δὲ μὴ ἔστιν ὅπερ ἦν, ψευδῶς αὐτὸν καλοῦσι Θεὸν οἱ ταῦτα θρησκεύοντες. ᾿Αλλ᾽ ἡμεῖς ἄτρεπτον ἴσμεν τὸν μονογενῆ τοῦ Θεοῦ Υἱὸν, ὡς Θεὸν, καὶ τοῦ ὄντως Θεοῦ ΥἿόν. Μεμαθήκαμεν γὰρ παρὰ πῆς θείας Γραφῆς, ὡς ἐν μορφῇ Θεοῦ ὑπἄρχων ἔλαθε τὴν τοῦ δούλου μορφὴν, καὶ σπέρματος ᾿λδραὰμ ἐπελάδετο, οὐκ εἰς σπέρμα ᾿Αδραὰμ. μετεθλήθη, καὶ κεκοινώνηκε παραπλησίως ἡμῖν σαρκός τ καὶ αἵματος, καὶ ψυχῆς ἀθανάτου καὶ ἀμώμου. Ταῦτα διατηρήσας, ὑπὲρ μὲν τῶν ἡμαρτηκότων σωμάτων τὸ ἀναμάρτητον αὐτοῦ προαξνήνοχε σῶμα, ὁπὲρ δὲ τῶν ψυχῶν τὴν πάσης ἐλευθέραν κηλῖδος. Διά τοι τοῦτο καὶ τῆς κοινῆς ἀναστάσεως ἔχομεν τὴν ἐλπίδα" τῇ γὰρ ἀπαρχὴ δήπουθεν κοινωνήσει τὸ γένος" καὶ καθάπερ τῷ ᾿Αδὰμ ἐχοινωνήσαμεν τῆς τελευτῆς, οὕτω δὴ καὶ τῷ Σωτῆρι Χριστῷ χοινωνήσομεν τῆς ζωῆς. Καὶ τοῦτο σαφῶς ἡμᾶς ὁ θεῖος Απόστολος ἐξεπαίδευσε. ε« Νυνὶ γὰρ, φησὶ, Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων ἐγένετο. Ἐπειδὴ γὰρ δι ἀνθρώπου ὁ θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν. Ὥσπερ γὰρ ἐν τῷ ᾿Αδὰμ πάντες ἀποθνήτχουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται.» Ταῦτα νῦν οὐ διδάσκων, ἀλλ᾽ ἀναμνήσχων γράφω, καὶ συντεμεῖν σπουδάσας τῆς ἐπιστολῆς ὑπερέδην, ὡς οἶμαι, τὸν ὄρον." Ἐπιστεῖλαι δέ με προὔτρεψεν ὁ πάντα εὐσεδέστατος καὶ … διὰ μὲν τὸν τῇς ἀγάπης νόμον ὁδὸν τοσαύτην ἐξανύσας, διδάξας δὲ ἡμᾶς τὸν τῆς ὑμετέρας θαυμασιότητος ζῆλον, καὶ αἰτήσας πυρσεῦσαι τοῦτον τοῖς γράμμασιν. Ἐγὼ τοίνυν καὶ τὴν αἴτησιν ἐδεξάμην, καὶ γέγραφα τὴν ἐπιστολὴν, καὶ τὸν τῶν ὅλων ἱχετεύω Δεσπότην, φρουρῆσαι ὑμᾶς ἐν τῇ πίστει, καὶ κρείττους ἀποφῆναι τοῦ σινιάζοντος, ἐπισκόπῳ. Ἐπήνεσά σου τὴν ὁσιότητα, καταλιποῦσαν τὸν ἐπίφθονον θρόνον. Ὁ γὰρ πάλαι σεδάσμιος νῦν γέγο)ε καταγέλαστος " ὥνιον γὰρ αὐτὸν ἡμεῖς ἐποιήσαμεν. Ἐθαύμασα δὲ, μαθὼν ὡς πρὸς τοὺς ἐξελάσαντας ἕδραμες. Δρᾶσαι γὰρ τοὐναντίον ἐχρῆν " καὶ παραχαλούμενον ἔχεσθαι τῶν οἰάκων, φυγεῖν τὴν χυδέρνησιν, ὡς τῶν συμπλεόντων πολεμίων γεγενημένων. Ἢ οὐκ οἴσθα, θεοφιλέστατε, τένα μὲν ὁ Σωτὴρ ὁ ἡμέτερος διὰ τῶν ἱερῶν ἀποστόλων κηρύττειν ἡμᾶς ἐδίδαξεν, τίνα δὲ νῦν θρησκεύειν ἔνομοθέτησαν οἱ τῶν ἀποστολικῶν κληρονόμοι δογμάτων; Τίς γὰρ τῶν παλαιῶν διδασκάλων, ἐξ οὗπερ χατηγγέλη τὸ κήρυγμα μέχρι τῆς κατεχούσης νῦν σχοτομήνης, ἀχήχοε σαρκὸς καὶ θεότητος μίαν φύσιν κηρύξαντος, ἢ ἐτόλμησε πώποτε παθητὴν ὀνομάσαι τοῦ Μονογενοῦς τὴν θεότητα; Ταῦτα νῦν παρ' ἐνίων λέγεσθαι προφανῶς τολμᾶται, παρὰ δὲ τῶν ἄλλων περιορᾶται λεγόμενα, καὶ σιγῇ τοῦ μύσους μεταλαγχάνουσι. Τί οὖν χρὴ ποιεῖν, εἴποι τις ἂν, τοὺς ταῦτα μυσαττομένους; Δυοῖν θάτερον εἴποιμ᾽ ἄν" ἣ ὁμόσε χωρεῖν, καὶ διελέγχειν τῶν δογμάτων τὸ χίδδηλον, ἣ φεύγειν ὡς προφανῶς δυσσεδούντων τὴν κοινωνίαν. Καὶ γὰρ ἐγὼ τὴν κατ᾽ ἐμοῦ γεγενημένην ἀδικίαν ὡς θείαν ἐδεξάμην εὐεργεσίαν, οὐ τοῖς ἢδικηκόσι χάριν ὁμολογῶν (πῶς γὰρ τοῖς γε ἀδελφοχτόνοις, καὶ τοῖς τοῦ Κάἀϊν γεγενημένοις μερίδος), ἀλλὰ τὸν ἐμὸν Δεσπότην ὑμνῶν, ὅτι με καὶ τῶν ἣδικαὶ βλασφημούντων ἐχώρισε, καὶ τὴν ἐρασμιωτάτην ἐμοὶ ἔδωκεν ἡσυχίαν.
Tas men ekklēsiastikas olophyromai chagō symphoras, kai ton epikeimenon odyromai klydōna, kai galēnēs apolauonti tēs erasmias moi, Hous de kai nyn adikein hē sē paideusis eirēken, ouk eis makron tisousi dikas hōn nyn paranomōs tolmōsi. Siathmǭ gar hapanta kai metrǭ prytageuei tōn holōn ho Kyrios " kai hotan tines eis ametrian parachōs de loipon epipherei tēn timōrian. Tauta proorōntes hēmeis pausasthai autou? tēs ametrias euchometha!" hina mē kolazomenous horōntes palin autous thrēnein biazōmetha. Tēs de hymeteras pos diēnekōs mnēmoneuomen, kai ton koinon Despotēn antitholoumen tēn hymeteran oikian eulogias … Egnōn tēs hymeteras pisteōs to statheron te kai bedaion, kai thymēdias eneplēsthēn hoti malista “pleistēs. Epeidē gar eis hen phōma teloumen hoi tēs aïdiou Triados proachynt tai, eikotōs dēpon hois hygiainousi tōn melōn ta loipa dynagalletai melē. Touto phēsi kai ha theios ᾿Apottolos " «Ei daoxaxetai melos, synkairei panta ta melē. » Synēdomai toinyn hymin tōn apostolikōn hyperathlousi dogmatōn. kai ton Nadouthe ton polythryllēton ekeinon en tois ameinosi mimoumenois. Ekeïnos gar hyper ampelōnos tēn adichōtatēn hypestē sphagēn, ton patrǭon hou proemenos klēron. Hymeis hoe ouk ampelōnōn, alla theiōn hypermacheite dogmatōn, kai tēn kainēn tautēn kai chiddēlon hairesin apostrephesthe, hōs to chathathyn tēs euangelichēę̄s tholousan didaskalias, kai tēs panagias Triados ton arithmon oute meioun oute auxein anechesthe. Meiousi men gar hoi tę̄ theotēti tou Monogenous to pathos proaaptontes " auxousi de hoi heteron Huion epeisagein tolmōntes. Hymeis de eis hena Monogenę̄ pisteuete, kathaper eis hena Patera, kai eis hen hagion Pneuma. Hen de tǭ sarkōthenti Monogenei tēn lēphtheisan theōreite physin, hēn ex hēmōn ladōn hyper hēmōn prosenēnochen. Ē gar tautēs arnēsis phroudon tēn hēmeteran sōtērian poiei. Ei gar apathēs “hē tou Monogenous ϑeotēs ᾿ apathēs gar tēs Triados hē physis" to de paschein pephnchos mē prosomologēthę̄ par᾽ hēmōn, matēn thrylleitai to mē genomenon pathos. Tou gar paschontas ouk ontos, pōs an genoito pathos? ᾿lpathē men gar tēn theian physin kēryttomen. Synomēlagausi de touto kakeinoi paraplēsiōs hēmin. Pōs an oun genoito pathos ouk hypokeimenou tou paschontos? Dokēsis gar anti tēs halētheias, kai phantasią phanēsetai ta mega, tēs hoi» nos, kai Bardēsanēs, kai Markiōn, kai Manēs egennēsan. Hē de anekathen tais Ekklēsiais paradotheisa didaskalia hena men Huion kai meta tēn enanthrōpēsin hoide Kyrion hēmōn Iēsoun Christon" kai ton hauton homologei Theon proaiōnion, kai anthrōpon ep᾽ eschatou tōn hēmerōn genomenon" genomenon de anthrōpon tę̄ proslēpsei tēs anthrōpotētos, ou tę̄ eropę̄ tēs theotētos. Ei gar tēn eis anthrōpeian physin hē theia physis hypestē tropēn, ouk emeinen hoper ēn" ei de mē estin hoper ēn, pseudōs auton kalousi Theon hoi tauta thrēskeuontes. ᾿All᾽ hēmeis atrepton ismen ton monogenē tou Theou Huion, hōs Theon, kai tou ontōs Theou HuIon. Memathēkamen gar para pēs theias Graphēs, hōs en morphę̄ Theou hyparchōn elathe tēn tou doulou morphēn, kai spermatos ᾿ldraam epeladeto, ouk eis sperma ᾿Adraam. metethlēthē, kai kekoinōnēke paraplēsiōs hēmin sarkos t kai haimatos, kai psychēs athanatou kai amōmou. Tauta diatērēsas, hyper men tōn hēmartēkotōn sōmatōn to anamartēton autou proaxnēnoche sōma, hoper de tōn psychōn tēn pasēs eleutheran kēlidos. Dia toi touto kai tēs koinēs anastaseōs echomen tēn elpida" tę̄ gar aparchē dēpouthen koinōnēsei to genos" kai kathaper tǭ ᾿Adam echoinōnēsamen tēs teleutēs, houtō dē kai tǭ Sōtēri Christǭ choinōnēsomen tēs zōēs. Kai touto saphōs hēmas ho theios Apostolos exepaideuse. e« Nyni gar, phēsi, Christos egēgertai ek nekrōn, aparchē tōn kekoimēmenōn egeneto. Epeidē gar di anthrōpou ho thanatos, kai di᾿ anthrōpou anastasis nekrōn. Hōsper gar en tǭ ᾿Adam pantes apothnētchousin, houtō kai en tǭ Christǭ pantes zōopoiēthēsontai.» Tauta nyn ou didaskōn, all᾽ anamnēschōn graphō, kai syntemein spoudasas tēs epistolēs hyperedēn, hōs oimai, ton oron." Episteilai de me proutrepsen ho panta eusedestatos kai … dia men ton tę̄s agapēs nomon hodon tosautēn exanysas, didaxas de hēmas ton tēs hymeteras thaumasiotētos zēlon, kai aitēsas pyrseusai touton tois grammasin. Egō toinyn kai tēn aitēsin edexamēn, kai gegrapha tēn epistolēn, kai ton tōn holōn hicheteuō Despotēn, phrourēsai hymas en tę̄ pistei, kai kreittous apophēnai tou siniazontos, episkopǭ. Epēnesa sou tēn hosiotēta, katalipousan ton epiphthonon thronon. Ho gar palai sedasmios nyn gego)e katagelastos " hōnion gar auton hēmeis epoiēsamen. Ethaumasa de, mathōn hōs pros tous exelasantas hedrames. Drasai gar tounantion echrēn " kai parachaloumenon echesthai tōn oiakōn, phygein tēn chydernēsin, hōs tōn sympleontōn polemiōn gegenēmenōn. Ē ouk oistha, theophilestate, tena men ho Sōtēr ho hēmeteros dia tōn hierōn apostolōn kēryttein hēmas edidaxen, tina de nyn thrēskeuein enomothetēsan hoi tōn apostolikōn klēronomoi dogmatōn? Tis gar tōn palaiōn didaskalōn, ex houper chatēngelē to kērygma mechri tēs katechousēs nyn schotomēnēs, achēchoe sarkos kai theotētos mian physin kēryxantos, ē etolmēse pōpote pathētēn onomasai tou Monogenous tēn theotēta? Tauta nyn par' eniōn legesthai prophanōs tolmatai, para de tōn allōn perioratai legomena, kai sigę̄ tou mysous metalanchanousi. Ti oun chrē poiein, eipoi tis an, tous tauta mysattomenous? Dyoin thateron eipoim᾽ an" hē homose chōrein, kai dielenchein tōn dogmatōn to chiddēlon, hē pheugein hōs prophanōs dyssedountōn tēn koinōnian. Kai gar egō tēn kat᾽ emou gegenēmenēn adikian hōs theian edexamēn euergesian, ou tois ēdikēkosi charin homologōn (pōs gar tois ge adelphochtonois, kai tois tou Kaaïn gegenēmenois meridos), alla ton emon Despotēn hymnōn, hoti me kai tōn hēdikai blasphēmountōn echōrise, kai tēn erasmiōtatēn emoi edōken hēsychian.
I too lament the calamities of the church and mourn the surge that lies upon us, and … you who enjoy the calm so dear to me. Those whom your learned self says are now doing wrong will before long pay the penalty for what they now lawlessly dare. For the Lord of the universe governs all things by weight and measure; and when some … to excess, … then he brings the punishment. Foreseeing this, we pray that they may cease from their excess, so that we may not be forced to lament them again when we see them punished. We remember your … continually, and we entreat the common Master to … your house with blessing …
[Letter 125] To Aphthonius, Theodoritus, Nonnus, Scylacius, Aphthonius and John. I have learned how steadfast and firm your faith is, and have been filled with the greatest delight. For since we who worship the eternal Trinity make up one body, it is natural that the other members rejoice with those members that are healthy. This the divine Apostle says: 'If one member is honored, all the members rejoice together.' I rejoice with you, then, as you fight for the apostolic doctrines and imitate, in better things, that famous Naboth. He suffered a most unjust slaughter for a vineyard, refusing to give up his ancestral inheritance; but you fight not for vineyards but for divine doctrines. You turn away from this new and counterfeit heresy as muddying the purity of the gospel teaching, and you do not allow the number of the all-holy Trinity to be either diminished or increased. Those diminish it who attach suffering to the Godhead of the Only-begotten; those increase it who dare to bring in another Son. But you believe in one Only-begotten, as in one Father and one Holy Spirit; and in the incarnate Only-begotten you contemplate the assumed nature, which he took from us and offered for us. For to deny this makes our salvation void. If the Godhead of the Only-begotten is impassible (for the nature of the Trinity is impassible), and what is by nature capable of suffering is not also confessed by us, then a suffering that never happened is talked of in vain. For if there is no one who suffers, how could there be suffering? We proclaim the divine nature impassible, and they too confess this just as we do. How then could there be suffering without a subject that suffers? The great … will appear as seeming instead of truth, and as phantasm, … which …nus, Bardesanes, Marcion and Mani begot. But the teaching handed down to the churches from the beginning knows one Son even after the incarnation, our Lord Jesus Christ; and it confesses the same as God before the ages and as man become at the end of the days, become man by the assumption of the manhood, not by a change of the Godhead. For if the divine nature underwent change into human nature, it did not remain what it was; and if it is not what it was, those who profess this call him God falsely. But we know the only-begotten Son of God as unchangeable, as God and the Son of the true God. For we have learned from the divine Scripture that, being in the form of God, he took the form of a servant, and took hold of the seed of Abraham without being changed into the seed of Abraham; and like us he shared in flesh and blood, and in an immortal and blameless soul. Keeping these things, he offered his sinless body for sinful bodies, and for souls the soul free of every stain. That is why we have the hope of the common resurrection; for the race will surely share in the firstfruits; and as we shared in death with Adam, so we shall share in life with Christ the Savior. This the divine Apostle clearly taught us: 'But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead also came through a man. For as in Adam all die, so also in Christ all will be made alive.' I write this now not to teach but to remind, and though I tried to be brief, I have exceeded, I think, the limit of a letter. I was urged to write by the most pious …, who for the law of love completed so long a journey, told us of the zeal of your Admirableness, and asked us to kindle it with letters. I accepted the request, I have written the letter, and I entreat the Master of the universe to guard you in the faith and make you stronger than the one who sifts.
[Letter 126] To Sabinianus, bishop. I praised your Holiness for leaving the envied throne. For what was once venerable has now become ridiculous, since we have made it a thing for sale. But I was surprised to learn that you hastened to those who drove you out. You should have done the opposite: even if you were urged to keep hold of the tiller, you should have fled from steering, since your fellow-sailors have become enemies. Or do you not know, most God-beloved, what our Savior taught us through the holy apostles to preach, and what the heirs of the apostolic doctrines have now laid down as law to be professed? Which of the old teachers, from the time the message was proclaimed until the moonless night that now prevails, has heard anyone preach one nature of flesh and Godhead, or ever dared to call the Godhead of the Only-begotten passible? These things are now openly dared to be said by some, while others overlook them when they are said, and by their silence share in the defilement. What, then, someone might ask, must those do who abhor these things? I would say one of two things: either to come to grips and expose the counterfeit doctrines, or to flee communion with those who are openly impious. For my part I received the injustice done to me as a divine benefit, not giving thanks to those who wronged me (how could one thank fratricides and those of Cain's portion?), but praising my Master that he separated me from those who did wrong and blaspheme, and gave me the quiet so dear to me.
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᾿Αδρὰμ ὁ πατριάρχης καὶ μετὰ γῆρας ἡρίστευσε" ς καὶ Μωῦσῆς ὁ μέγας πρεσδύτης ἤδη γενόμενος, εἰς προσευχὴν τὰς χεῖρας ἐκτείνων, τὸν ᾿Αμαλὴκ χατηχόντισε᾽ καὶ Σαμουὴλ ὁ θεσπέσιος μετὰ πολιὰν τοὺς ἀλλοφύλους ἐτρέπετο. Τούτους τὸ σεδάσμιόν σου Υἦρας ζηλοῖ, κἀν τοῖς ὑπὲρ εὐσεθείας πολέμοις ἀνδραγαθίζεται, καὶ τῶν εὐαγγελικῶν δογμάτων ὑπερμαχεῖ, καὶ τοὺς νέους ἀποχρύπτει τῇ προθυμίᾳ τῆς γνώμης. Ἐγὼ δὲ ταῦτα ἀκούων γάννυμαι, καὶ εὐφραίνομαι, καὶ περιπτύξασθαι μὲν ποθῶ τὴν σεπτοε τάτην σου πολιάν. Ἐπειδὴ δὲ τούτου διαμαρτάνω (τὴν μὲν γὰρ σὴν θεοσέθειαν οἴκοι γῆρας ἐπέχει, ἐμὲ δὲ νόμος ἐνθάδε χαθείργει βασιλικὸς), διὰ τῶν γραμμάτων σοφίζομαι τὸ ποθούμενον, καὶ προσφέρω σον τῇ φιλοθεῖᾳ τὸν ἐμοὶ πανεπέραστον ἀσπασμὸν, καὶ παρακαλῶ εὐχαῖς ἐπαμῦναι ταῖς Ἐκκλησίαις ζάλης καὶ μέντοι κἀμοὶ τὴν θείαν προξενῆσαι ῥοπὴν, ὑπὲρ μὲν τῶν ἀποστολικῶν πηλεμουμένῳ δογμάτων, δεομένῳ δὲ τῆς ἄνκυθεν ἀντιλή -
᾿Adram ho patriarchēs kai meta gēras hēristeuse" s kai Mōysēs ho megas presdytēs ēdē genomenos, eis proseuchēn tas cheiras ekteinōn, ton ᾿Amalēk chatēchontise᾽ kai Samouēl ho thespesios meta polian tous allophylous etrepeto. Toutous to sedasmion sou Yēras zēloi, kan tois hyper eusetheias polemois andragathizetai, kai tōn euangelikōn dogmatōn hypermachei, kai tous neous apochryptei tę̄ prothymią tēs gnōmēs. Egō de tauta akouōn gannymai, kai euphrainomai, kai periptyxasthai men pothō tēn septoe tatēn sou polian. Epeidē de toutou diamartanō (tēn men gar sēn theosetheian oikoi gēras epechei, eme de nomos enthade chatheirgei basilikos), dia tōn grammatōn sophizomai to pothoumenon, kai prospherō son tę̄ philotheią ton emoi paneperaston aspasmon, kai parakalō euchais epamynai tais Ekklēsiais zalēs kai mentoi kamoi tēn theian proxenēsai rhopēn, hyper men tōn apostolikōn pēlemoumenǭ dogmatōn, deomenǭ de tēs ankythen antilē -
Abraham the patriarch won his victory even in old age; Moses the great, already an old man, stretching out his hands in prayer, struck down Amalek; and the inspired Samuel routed the foreigners when his hair was grey. Your venerable old age emulates these men: it acts valiantly in the wars for piety, fights for the gospel doctrines, and outshines the young by the eagerness of its resolve. Hearing this I rejoice and am glad, and I long to embrace your most venerable grey hairs. But since I am deprived of this (old age keeps your Godliness at home, and an imperial law shuts me in here), I contrive by letter what I long for, and I offer your God-loving self my embrace, which I so much desire; and I ask you to help the churches by your prayers against the storm, and to procure the divine favor for me too, attacked as I am for the apostolic doctrines and in need of help from above …
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Ἐνίκησεν, ὡς ἔοικε, τὸ γῆρας τῆς θεοφιλοῦς σου Ψυχῆς τὴν προθυμίαν, καὶ τὰς χεῖρας οὐκ ἔχεις συνἦθως ἐχτεταμένας" διά τοι τοῦτο καὶ φιλονειχεῖ νικᾷν ὁ ᾿Αμαλήκ. Γενέσϑωσαν τοίνυν τινὲς ἐπέχουροι τῆς ἀσθενείας, καθάπερ πάλαι ποτὲ Ὧρ καὶ ᾿Ααρὼν ὑπεστήριζον τοῦ νομοθέτου τὰς χεῖρας, ἵνα καὶ τὸν γὰρ μάλιστα σπουδαιοτέρων δεῖ προσευχῶν, Ἐλλήνων μὲν καὶ Ἰουδαίων, καὶ πάσης εἰρηνευούσης αἱρέσεως, μόνης δὲ τῆς Ἐκκλησίας χειμαζομένης, Καὶ ἡμεῖς δὲ διαφερόντως τῆς τῶν ὑμετέρων προσευχῶν δεόμεθα βοηθείας, καὶ τῶν νομισθέντων συναγωνιστῶν ἀνταγωνιζομένων.
Enikēsen, hōs eoike, to gēras tēs theophilous sou Psychēs tēn prothymian, kai tas cheiras ouk echeis synēthōs echtetamenas" dia toi touto kai philoneichei nikąn ho ᾿Amalēk. Genesϑōsan toinyn tines epechouroi tēs astheneias, kathaper palai pote Hōr kai ᾿Aarōn hypestērizon tou nomothetou tas cheiras, hina kai ton gar malista spoudaioterōn dei proseuchōn, Ellēnōn men kai Ioudaiōn, kai pasēs eirēneuousēs haireseōs, monēs de tēs Ekklēsias cheimazomenēs, Kai hēmeis de diapherontōs tēs tōn hymeterōn proseuchōn deometha boētheias, kai tōn nomisthentōn synagōnistōn antagōnizomenōn.
Old age, it seems, has overcome the eagerness of your God-loving soul, and you no longer hold your hands stretched out as usual; that is why Amalek is striving to win. Let some, then, become helpers of your weakness, as Hur and Aaron once held up the lawgiver's hands, so that … For now above all more earnest prayers are needed, since pagans and Jews and every heresy are at peace and only the church is storm-tossed. And we especially need the help of your prayers, since those who were thought to be our fellow-combatants have become our opponents.
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Τοὺς μὲν νύκτωρ πλέοντας οἱ τῶν λιμένων Ψψυχδυνεύοντας πίστεως, τῶν ἁμοπίστων ὁ ζῆλος. ᾿Ικανὴν τοίνυν ἔχομεν παραψυχὴν τῆς ὑμετέρας φιλοθεῖας τοὺς ὑπὲρ τῶν θείων δογμάτων ἀγῶνας ἀκούοντες. Καὶ γὰρ ταύτην ὑμῖν τὴν γνώμην ὁ Μεγαλόδωρος ἐδωρήσατο, καὶ τῆς τούτων ἕνεκα φυλακὴς πάντα πόνον εἰσφέρετε. Ἐγὼ δὲ διὰ τῆς ὑμετέρας ψυχτῶν ἀγώνων ὑμᾶς τῶν θείων ἔχεσθαι παρακαλῶν, καὶ τῶν ἀντιπάλων ὡς εὐαλώτων κχαταφρονεῖν (τί γὰρ ἀσθενέστερον τῶν τῆς ἀληθείας ἐστερημένων), πεποιθέναι δὲ τῷ εἰπόντι ε« Οὐ μὴ σε ἀνῶ, οὐδὲ μὴ σε ἐγχαταλίπω" » καί" ε« Ἰδοὺ ἐγὼ μεθ᾽ ὑμῶν εἶμι πάσα; τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. » Ἐπαμύνατε δὲ κἁμοὶ ταῖς προσευχαῖς, ἵνα θαῤῥῶν ἐπιλέγω’ « Κύριος ἐμοὶ βοηθὸς, καὶ οὐ φοδηθήασομαι, τί ποιήσει μοι ἄνθρωπος. »
Tous men nyktōr pleontas hoi tōn limenōn Pspsychdyneuontas pisteōs, tōn hamopistōn ho zēlos. ᾿Ikanēn toinyn echomen parapsychēn tēs hymeteras philotheias tous hyper tōn theiōn dogmatōn agōnas akouontes. Kai gar tautēn hymin tēn gnōmēn ho Megalodōros edōrēsato, kai tēs toutōn heneka phylakēs panta ponon eispherete. Egō de dia tēs hymeteras psychtōn agōnōn hymas tōn theiōn echesthai parakalōn, kai tōn antipalōn hōs eualōtōn kchataphronein (ti gar asthenesteron tōn tēs alētheias esterēmenōn), pepoithenai de tǭ eiponti e« Ou mē se anō, oude mē se enchatalipō" » kai" e« Idou egō meth᾽ hymōn eimi pasa? tas hēmeras heōs tēs synteleias tou aiōnos. » Epamynate de kamoi tais proseuchais, hina tharrhōn epilegō’ « Kyrios emoi boēthos, kai ou phodēthēasomai, ti poiēsei moi anthrōpos. »
Those who sail by night … the harbors … those in danger … of the faith, the zeal of those of the same faith. We have, then, comfort enough in hearing of the contests of your God-loving self for the divine doctrines. For the Bountiful One has given you this resolve, and you bring every toil to guarding them. I, through your … of the contests, urge you to hold fast to the divine doctrines and to despise the opponents as easy to overcome (for what is weaker than those deprived of the truth?), and to trust in him who said, 'I will never leave you nor forsake you', and, 'Behold, I am with you all the days until the end of the age.' Help me too with your prayers, so that I may say with confidence: 'The Lord is my helper; I will not fear; what will man do to me?'
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Οὐ μάτην ἄρα τῶν ὅλων ὁ Κυδερνήτης συγχωρεῖ τοῖς πνεύμασι τοῖς ἐναντίοις διεγεῖραι τῆς ἀσεδείας τὰ κύματα'" ἀλλ᾽ ἵνα τῶν πλεόντων βασανίσῃ τὰς Ὑνώμας, καὶ τῶν μὲν τὴν ἀνδρίαν γυμνώσῃ, τῶν δὲ «ἣν δειλίαν ἐλέγξῃ καὶ τοὺς μὲν τῆς εὐσεδείας ἕξωθεν περικειμένους μορφὴν γυμνοὺς δείξῃ τῶν προῦωὠπείων, τοὺς δὲ τῆς ἀληθείας ἀναχηρύξῃ χους. Τοῦτο καὶ νῦν γεγενημένον ἐθεασάμεθα. Τοῦ κεκρυμμένην ἀσέδειαν, οἱ δὲ προῦδυσαν ἣν εἶχον ἀλέθειαν, καὶ τῆς τῶν ἀντιπάλων ἐγένοντο φάλαγγος, καὶ μετὰ ἐχείνων βάλλουσιν οὗς ἀριστέας ὠνόμαζον. Οἱ δὲ ταῦτα ὁρῶντες, τοὺς μὲν πολεμίους μισοῦσι, τοὺς δὲ αὐτομόλους θρηνοῦσι, τοῖς δὲ ὑπὲρ τῶν ἀποδοῦσιν. Εἰ δὲ καὶ βιαιότερον αὐτοῖς οἱ προδεδωχότες ἐπίθοιντο, τάχα δὴ καὶ αὐτοὶ τῶν τοξευόντων γενήσονται, γκαὶ τῶν ὁμοπίστων οὐ φείδονται, ἀλλὰ κατὰ τούτων τοὺς χαλάμους μετὰ τῶν ὑπὸ σφῶν κατηγορουμένων ὠθήσουσι" καὶ ταῦτα παρὰ τῆς θείας δεδιδαγμένοι Γραφῆς, ὡς τὸ μὲν ἀδικῆσαι τὸν πέλας τιμωρίας ὑπεύθυνον, τὸ δέ γε ἀδιχηθῆναι τῶν μεσὴς θεοσεδείας, καὶ τὸν ὑπὲρ τῆς πίστεως ζῆλον, καὶ τὴν περὶ ἡμᾶς εὔνοιαν οὗτος ὁ κλύδων ἐπέδειξεν, Καὶ γὰρ δὶς ἡμῖν ἐπέστειλας, τῶν δεδιττομένων χακαφρονήσας, καὶ τὴν ἀδελοιχὴν φιλοστοργίαν διὰ τῶν γραμμάτων ἐδήλωσας, καὶ οὖ; ἔχεις ἀγῶνας ὑπὲρ τῶν ἀποστολικῶν δογμάτων ἐμήνυσας. Γράψαι γὰρ ἡμᾶς ἐπέστειλας ἅπερ χρὴ περὶ τοῦ σωτηρίου πάθους καὶ φρονεῖν καὶ κηρύττειν. Ἐγὼ δὲ τὴν αἴτησιν ἀσπαστῶς ἐδεξάμην, καὶ ἃ παρὰ τῆς θείας ἐδιδάχθην Γραφῆς, καὶ παρὰ τῶν ταύτην ἑρμηνευχότων Πατέρων, προθύμως ἐρῶ, οὐκ ἵνα διδάξω, ἀλλ' ἵνα τὴν τῷ Θεῷ φίλην ὑπομνήσω κεφαλήν. Ἴσθι τοίνυν, θεοφιλέστατε, ὡς χρὴ πρὸ τῶν ἄλλων ἁπάντων εἰδέναι τὴν τῶν ὀνομάτων διαφορὰν, καὶ πρὸς τούτῳ τῆς θείας ἐνανθρωπήσεως τὴν αἰτίαν. Τούτων γὰρ εὐχρινῶν γενομένων, οὐδεμία περὶ τοῦ πάθους ἀμφιδολία καταλειφθήσεται. Οὐκοῦν τοὺς ἀντιλέγειν πειρωμένους ἐρωτήσομεν πρότερον, τῖνα μὲν τῆς ἐνανθρωπήσεως πρεσθύτερα τῶν ὀνομάτων τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, τίνα δὲ αὖ νεώτερα, μᾶλλον δὲ τῷ τῆς οἰκονομίας ἔργῳ συνεζευγμένα. Ἐροῦσι δὲ πάντως, ὡς τὸ Θεὸς Λόγος, καὶ μονογενὴς Υἱὸς, καὶ Παντοχράτωρ, καὶ Κύριος τῆς κτίσεως ἁπάσης, ἐστὶ πρεσθύτερα" τὸ δὲ ᾿]Ιησοῦς Χριστὸς, τῆς ἐνανθρωπήσεως ἴδια. Ἐνανθρωπήσας γὰρ ὃ θεὰς Λόγος, ὃ μονογενὴς Υἱὸς τοῦ Θεοῦ, Ἰησοῦς Χριστὸς ὠνομάσθη" «ε Ἰδοὺ γὰρ, φησὶ, τίκτεται ὑμῖν σήμεβὸν Χριστὸς Κύριος. ν Ἐπειδὴ γὰρ χριστοὶ καὶ ἄλλοι προστ,γορεύθησαν, καὶ ἱερεῖς, καὶ βασιλεῖς, καὶ προ φῆται, ἵνα μή τις αὐτὸν ὑπολάδοι ἐκείνοις προσὅμοιον, συνέζευξαν οἱ ἄγγελοι τὸ Κύριος ὄνομα τῷ. Χριστῷ, τὸ Δεσποτικὸν ἀξίωμα τοῦ τιχτομένου δει χνύντες. Καὶ τῇ πανενφήμῳ δὲ Παρθένῳ πάλιν ὁ Γαδριήλ᾽ ε Ἰδοὺ σὺ ἐν γαστρὶ ἕξεις, καὶ τέξῃ υἱὰν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, δνι αὑτὸς σώει σες τὸν λαὸν αὑτοῦ ἀπὸ τῶν ἁμαρτιῶν. αὑτῶν. » Πρὸ δέ γε τῆς ἐνανθρωπήσεως, οὗτε Χριστὸς, οὔτε Ὧασοὺς ὠνομάζετο. Καὶ γὰρ οἱ θεῖοι προφῆται τὰ ἐσόμενα προθεσπίζοντες ἐχρήσαντο ταῖς φωναῖς, ὥσπερ καὶ τὰ περὶ τῆς γεννήσεως, καὶ τοῦ σταυροῦ, καὶ ποὔ πάθους προηγόρενσαν, μηδέπω τῶν πραγμάτων τεγενημένων. Καλεῖται δὲ ὅμως καὶ μετὰ τὴν ἐνανθρώπησιν καὶ Θεὸς Λόγος, καὶ Κύριος, καὶ Παντοχράτωρ, καὶ μονηγενὴς Υἱὸς, καὶ Ποιητὴς, καὶ Δημιουργός. Οὐ γὰρ τραπεὶς γέγονεν ἄνθρωπος, ἀλλὰ μένων ὅπερ ἣν ἔλαδεν ὅπερ. ἐσμέν. « Ἐν μορφῇ γὰρ Θεοῦ ὑπάρχων, κατὰ τὸν θεῖον ᾿Απόστολον, ἔλαδε. τὴν τοῦ δούλου μορφήν. » Τούτον δὴ χάριν, καὶ μετὰ. τὴν ἐνανθρώπησιν, καὶ ταῖς πρὸ τῆς ἐνανθρωπήσεως ἀναλλοίωτον ἔχει … τὴν φύσιν καὶ ἄτρεπτον. Τὸ μέντοι πάθος ἡ θεία διηγουμένη. Γραφὴ, οὐδαμοῦ τὸ Θεός τέθεικεν ὄνομα, ἐπειδὴ τῆς ἁπλῆς ἐστι φύσεως ὄνομα. Οὐδεὶς γὰρ ἀκούσας᾽ ε« Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ἃ Λόγος ἦν πρὸς τὸν θεὸν, καὶ Θεὸς ἣν ὁ Λόγα;, » καὶ ὅσα τούτοῖς προσόμοια, τὴν σάρκα φαίη ἂν πρὸ τῶν αἰώνων ὑπάρχειν, ἣ ὁμοουσίαν εἶναι τῷ τῶν ὅλων Θεῷ, ἣ δημιουργὸν γεγονέναι τῆς κτίσεως" ἀλλ᾽ αἷδεν ὅτι ταῦτα τῆς θεάτητος ἴδια, Οὔτε μὴν τοῦ Ματθαίου τις ᾿γενεαλογοῦντος ἀκούσας, “ὃν Δαδὶδ καὶ τὸν ᾿Αὐραὰμ κατὰ φύσιν ἂν ὑπολάδοι τοῦ Θεοῦ προγόνους᾽ ἡ γὰρ προσληφθεῖσα φύσις ἐξ ἐχείνων χατδ᾽ … Ὥσπερ τοίνυν εὐχρινῆ ταῦτα καὶ ἀναμφῆεχτά Α καὶ τοῖς ἄγαν αἱρετικοῖς, καὶ ἴσμεν τὴν μὲν προαιύνίον, τὴν δὲ πρόσφατον φύσιν" οὕτως εἰδέναι χρὴ τό τε τῆς σαρκὸς παθητὸν, καὶ τὸ τῆς θεότητος ἀπαθὲς, οὐ διαιροῦντας τὴν ἕνωσιν, οὐδὲ εἰς δύο μερίζοντας πρόσωπα τὸν Μονογενῇ, ἀλλ᾽ ἐν τῷ ἑνὶ θεωροῦντας Υἱῷ τὰ τῶν φύσεων ἴδια. Εἰ γὰρ ἐπὶ ψυχῆς καὶ σώματος, τῶν ὁμοχρόνων φύσεων καὶ φυσικῶς ἧνωμένων, τοῦτο ποιεῖν εἰώθαμεν, καὶ τὴν μὲν Ψυχὴν ναλοῦμεν ἀπλῆν, καὶ λογικὴν, καὶ ἀθάνατον, τὸ δὲ κῶμα ούνθετον ὀνομάζομεν, καὶ παθητὸν, καὶ θνηφὸν, καὶ τὴν ἕνωσιν οὐ διαιροῦμεν, οὐδὲ διχῇ ἕνα τέμνομεν ἄνθρωπον’ πολλῷ μᾶλλον ἐπὶ τῆς πρὸ αἰώνων ἂκ τοῦ Πατρὸς γεννηθείσης θεότητος, καὶ τῆς ληφθείσης: ἐκ σπέρματος τοῦ Δαδὶδ ἀνθρωπότητος τοῦτο προσήκει ποιεῖν, καὶ σαφῶς εἰδέναι τῆς μὲν τὸ αἰώνιον καὶ ἀΐδιον, ἀπλοῦν τε καὶ ἀπερίγραφον, ἀθάνατον καὶ ἀναλλοίωτον, τῆς δὲ τὸ πρόσφατόν τε καὶ σύνθετον, καὶ περιγεγραμμένον, καὶ ῥευστὸὺν, καὶ θνητόν. Εἰ γὰρ καὶ τὴν σάρκα νῦν ἀθάνατον ἴεμεν, καὶ ἄφθαρτυν, ἀλλ᾽ οὖν πρὸ τῆς ἀναστάσεως κοὶ θανάτου καὶ κάθους ἣν δεκτική΄ πῶς γὰρ ἄλλως προσηλώθη τῷ ξύλῳ, καὶ παρεξδόθῃ τῷ τάφῳ; Εἰδότὰς δὲ ὅμως τῶν φύσεων τὸ διάφορον, τὸν ἕνα χρὴ πρησκυνεῖν Υἱὸν, καὶ τὸν αὐτὸν εἰδέναι Υἱὸν Θεοῦ καὶ Υἱὸν ἀνθρώπον, μορφὴν Θεοῦ καὶ μορφὴν δούλον, υἱὸν Δαδὶδ καὶ Κύριον τοῦ Δαδὶδ, σπέρμα ᾿λδραὰμ καὶ ποιητὴν ᾿Αδραάμ. Ἡ γὰρ ἕνωσις κοινὰ ποιεῖ τχὀνόματα, ἀλλ᾽ οὐ συγχεῖ ταύτας τὸ τῶν ὀνομάτων χσινόν. Δῆλον γὰρ τοῖς εὖ φρονοῦσιν, ὅτι τὰ μὲν ὡς Θεῷ, τὰ δὲ ὡς ἀνθρώπῳ προσήκει. Οὕτω καὶ τὸ καθητὸν καὶ τὸ ἀπαθὲς ἁρμόττει τῷ Δεσπότῃ Χριστῷ. Πέπονθε μὲν γὰρ κατὰ τὸ ἀνθρώπειον, ἀπαθὴ:; δὲ μεμένηκεν ὡς Θεός. Εἰ ὃὲ κατὰ τὸν τῶν δυσσεδῶν λόγον κατὰ τὴν θεότητα πέπονθε, περιττὴ δήπουθεν τῆς σαρκὸς ἡ ἀνάληψις. Οὐ γὰρ ἔχρῃζε τῆς παθητῆς ἀνθρωπότητος, ᾿τῆς θείας φύσεως δέξασθαι δυναμένης τὸ πάθος. Εἰ δὲ καὶ κατὰ τὸν αὐτῶν λόγον ἀκαθὴς ἡ θεότης, καὶ ἀληϑὲς τὸ πάθος, μὴ ἀρνείσθωσαν τὸ πεκονθὸς, ἵνα μὴ ἀρνηθῶσι καὶ τὴν τοῦ πάθους ἀλήθειαν ψευδὲς γὰρ τὸ πάθος οὐκ ὄντος τοῦ πάσχοντος. Ὅτι δὲ καὶ ἡ θεία Γραφὴ προφανῶς τοῦ σώματος κηρύττει τὸ πάθος, ῥάδιον τῷ βουλομένῳ τῶν ἱερῶν Εὐαγγελάυν ἀναπτύξαι τὴν τετρακτὺν, καὶ μαθεῖν ἐκεῖθεν, ὅπως Ἰωσὴφ ὁ ἀπὸ ᾿Αριμαθίας προσῆλθε τῷ Πιλάτῳ, καὶ ἤτησε τὸ σῶμα τοῦ Ἰησοῦ" καὶ ὡς ὁ Πιλάτος προσέταξε δοθῆναι τὸ σῶμα ᾿ ποῦ Ἰησοῦ, καὶ ὡς ὁ ᾿Ιωσὴφ καθεῖλεν ἀπὸ ξύλον τὸ σῶμα τοῦ Ἰησοῦ, καὶ ὡς ἐνεέλῃσε τῇ σινδόνι τὸ σῶμα τοῦ Ἰησοῦ, καὶ ὡς τοῦτο κατέθηκεν ἐν τῷ καινῷ μνημείῳ. Ταῦτα οἱ τέσσαρες εὐαγγελισταὶ συνέγρα- Ψψαν, πολλάκις τοῦ σώματος μνημονεύσαντες. Εἰ δὲ τὰ παρὰ τοῦ ἀγγέλου πρὸς τὰς περὶ Μαρίαν εἰρημένα προφέρουσι" ε« Δεῦτε ὅπου ἔκειτο ὁ Κύριος, » ἀκουσάτωσαν τῆς τῶν ΙΙράξεων ἱστορίας λεγούσης, ὅτι « Συνεχκόμισαν τὸν Στέφανον ἄνδρες εὐλαδεῖς, » καὶ σκοπείτωσαν, ὡς οὐ τὴν ψυχὴν τοῦ νικηφόρου Στεφάνου, ἀλλὸ τὸ σῶμα τῶν νομιζομένων ἠξίωσαν. Καὶ μέχρι δὲ τοῦ παρόντος, ἐν τοῖς τῶν χαλλινίχων μαρτύρων εἰσιόντες σηχοῖς, ἐρωτᾷν εἰώθαμεν τίς ὁ ἐν τῇ θήχῃ καλεῖται" οἱ δὲ τ᾽ ἀληθὲς εἰδότες ἀποκρίνονται, ἣ Ἰουλιανὸν τυχὸν τὸν μάρτυρα, ἣ Ῥωμανὸν, ἣ Τιμόθεον" καίτοι πολλάκις οὐδὲ τελείων τῶν σωμάτων κειμένων, ἀλλὰ σμιχροτάτων λειψάνων" ἀλλ᾽ ὅμως τῷ κοινῷ ὀνόματι καὶ τὸ σῶμα προσαγορεύομεν. Οὕτως ὁ ἄγγελος τοῦ Κυρίου τὸ σῶμα Κύριον προσηγόρευσεν, ἐπειδὴ σῶμα ἣν τοῦ τῶν ὅλων Κυρίου. Καὶ αὐτὸς ὃΣ ὁ Κύριος, οὐ τὴν ἀόρατον φύσιν, ἀλλὰ τὸ σῶμα δώσειν ὑπέσχετο ὑπὲρ τῆς τοῦ κόσμου ζωῆῇς " « Ὁ γὰρ ἄρτος, φησὶν, ὃν ἐγὼ δώσω, ἣ σάρξ μου ἐστὶν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμον ζωῆς. » ἀν τῇ τῶν θείων μνστηρίων παραδόσει λαδὼν τὸ σύμθολον ἔφη’ ε Τοῦτό ἑατι τὸ σῶμά μον, τοῦδ πὲρ ὑμῶν διδόμενον, » ἣ χλώμενον, κατὰ τὸ ᾿Απόστολον. Καὶ οὐδαμοῦ περὶ πάθους διαλεχθεὶς, τῆς ἀπαθοῦς ἐμνήσθη θεότητος. Χρὴ ὃὲ πρὸ τῶν ἄλλων ἁπάντων τοὺς ἀντιλέγειν ἐπιχειροῦντας ἐρωτᾶσθαι, εἰ συνομολογοῦσι τελείαν. ὑπὸ τοῦ Θεοῦ Λόγου προσειλῆφθαι τὴν ἀνθρωπείαν φύσιν, καὶ εἰ τὴν ἕνωσιν ἀσύγχυτον γεγενῆσθαί φασιν. Εἰ γὰρ ταῦτα συνομολογηθείη, καὶ τἄλλα κατὰ τάξιν προδήσεται, καὶ τὸ πάθος τῇ παθητῇ προσαρμοσθήσεται φύσει. Ταῦτα ἐν κεφαλαίῳ νῦν ὑπηγόρευσα, καὶ τῆς ἐπιστολῆς ὑπερέδην τὸ μέτρον. ἐστειλα δὲ καὶ ἣν πρώην ἔγραψα, προτραπεὶς ὑπὸ τοῦ θεοφιλεστάτου καὶ ἁγιωτάτου ἀνθρώπου τοῦ Θεοῦ τοῦ χυρίον..... σύντομον διδασκαλίαν, ἱκανὴν οὖσαν καὶ αὐτὴν διδάξαι τὴν τῶν ἀποστολικῶν δογμάτων ἀλήθειαν. Εἰ δὲ εὕροιμι χαλλιγράφον, πέμψω σου τῇ ὁσιότητι καὶ ἃ διαλογιχῶς συνέγραψα, τουτἐστι κατὰ ἔρώτησιν καὶ ἀπόκρισιν, καὶ τὸν λόγον εὐρύνας, καὶ ὀχυρώσας τὰ ἡμέτερα ταῖς τῶν Πατέρων διδασκαλίαις. ᾿Απέστειλα δὲ νῦν καὶ ὀλίγας τῶν ἀρκαίων διδασκάλων χρήσεις, ἱκανὰς οὔσας δεῖξαι τὸν τῆς ἐχείνων διδασκαλίας σκοπόν. ᾿Αντιδοῦναι τοίνυν ἡμῖν, θεοφιλέστατε, καταξίωσον τὴν ἐπικουρίαν τῶν προσευχῶν, ἵνα τὸν χαλεπὸν διαπεράσωμεν κλύδωνα, καὶ τῶν εὐστόμων τοῦ Σωτῆρος ἐπιτύχωμεν λιμένων.
Ou matēn ara tōn holōn ho Kydernētēs synchōrei tois pneumasi tois enantiois diegeirai tēs asedeias ta kymata'" all᾽ hina tōn pleontōn basanisę̄ tas Hynōmas, kai tōn men tēn andrian gymnōsę̄, tōn de «hēn deilian elenxę̄ kai tous men tēs eusedeias hexōthen perikeimenous morphēn gymnous deixę̄ tōn prouōōpeiōn, tous de tēs alētheias anachēryxę̄ chous. Touto kai nyn gegenēmenon etheasametha. Tou kekrymmenēn asedeian, hoi de proudysan hēn eichon aletheian, kai tēs tōn antipalōn egenonto phalangos, kai meta echeinōn ballousin hous aristeas ōnomazon. Hoi de tauta horōntes, tous men polemious misousi, tous de automolous thrēnousi, tois de hyper tōn apodousin. Ei de kai biaioteron autois hoi prodedōchotes epithointo, tacha dē kai autoi tōn toxeuontōn genēsontai, nkai tōn homopistōn ou pheidontai, alla kata toutōn tous chalamous meta tōn hypo sphōn katēgoroumenōn ōthēsousi" kai tauta para tēs theias dedidagmenoi Graphēs, hōs to men adikēsai ton pelas timōrias hypeuthynon, to de ge adichēthēnai tōn mesēs theosedeias, kai ton hyper tēs pisteōs zēlon, kai tēn peri hēmas eunoian houtos ho klydōn epedeixen, Kai gar dis hēmin epesteilas, tōn dedittomenōn chakaphronēsas, kai tēn adeloichēn philostorgian dia tōn grammatōn edēlōsas, kai ou? echeis agōnas hyper tōn apostolikōn dogmatōn emēnysas. Grapsai gar hēmas epesteilas haper chrē peri tou sōtēriou pathous kai phronein kai kēryttein. Egō de tēn aitēsin aspastōs edexamēn, kai ha para tēs theias edidachthēn Graphēs, kai para tōn tautēn hermēneuchotōn Paterōn, prothymōs erō, ouk hina didaxō, all' hina tēn tǭ Theǭ philēn hypomnēsō kephalēn. Isthi toinyn, theophilestate, hōs chrē pro tōn allōn hapantōn eidenai tēn tōn onomatōn diaphoran, kai pros toutǭ tēs theias enanthrōpēseōs tēn aitian. Toutōn gar euchrinōn genomenōn, oudemia peri tou pathous amphidolia kataleiphthēsetai. Oukoun tous antilegein peirōmenous erōtēsomen proteron, tina men tēs enanthrōpēseōs presthytera tōn onomatōn tou monogenous Huiou tou Theou, tina de au neōtera, mallon de tǭ tēs oikonomias ergǭ synezeugmena. Erousi de pantōs, hōs to Theos Logos, kai monogenēs Huios, kai Pantochratōr, kai Kyrios tēs ktiseōs hapasēs, esti presthytera" to de ᾿]Iēsous Christos, tēs enanthrōpēseōs idia. Enanthrōpēsas gar ho theas Logos, ho monogenēs Huios tou Theou, Iēsous Christos ōnomasthē" «e Idou gar, phēsi, tiktetai hymin sēmebon Christos Kyrios. n Epeidē gar christoi kai alloi prost,goreuthēsan, kai hiereis, kai basileis, kai pro phētai, hina mē tis auton hypoladoi ekeinois prosomoion, synezeuxan hoi angeloi to Kyrios onoma tǭ. Christǭ, to Despotikon axiōma tou tichtomenou dei chnyntes. Kai tę̄ panenphēmǭ de Parthenǭ palin ho Gadriēl᾽ e Idou sy en gastri hexeis, kai texę̄ huian, kai kaleseis to onoma autou Iēsoun, dni hautos sōei ses ton laon hautou apo tōn hamartiōn. hautōn. » Pro de ge tēs enanthrōpēseōs, houte Christos, oute Hōasous ōnomazeto. Kai gar hoi theioi prophētai ta esomena prothespizontes echrēsanto tais phōnais, hōsper kai ta peri tēs gennēseōs, kai tou staurou, kai pou pathous proēgorensan, mēdepō tōn pragmatōn tegenēmenōn. Kaleitai de homōs kai meta tēn enanthrōpēsin kai Theos Logos, kai Kyrios, kai Pantochratōr, kai monēgenēs Huios, kai Poiētēs, kai Dēmiourgos. Ou gar trapeis gegonen anthrōpos, alla menōn hoper hēn eladen hoper. esmen. « En morphę̄ gar Theou hyparchōn, kata ton theion ᾿Apostolon, elade. tēn tou doulou morphēn. » Touton dē charin, kai meta. tēn enanthrōpēsin, kai tais pro tēs enanthrōpēseōs analloiōton echei … tēn physin kai atrepton. To mentoi pathos hē theia diēgoumenē. Graphē, oudamou to Theos tetheiken onoma, epeidē tēs haplēs esti physeōs onoma. Oudeis gar akousas᾽ e« En archę̄ ēn ho Logos, kai ha Logos ēn pros ton theon, kai Theos hēn ho Loga?, » kai hosa toutois prosomoia, tēn sarka phaiē an pro tōn aiōnōn hyparchein, hē homoousian einai tǭ tōn holōn Theǭ, hē dēmiourgon gegonenai tēs ktiseōs" all᾽ haiden hoti tauta tēs theatētos idia, Oute mēn tou Matthaiou tis ᾿genealogountos akousas, “hon Dadid kai ton ᾿Auraam kata physin an hypoladoi tou Theou progonous᾽ hē gar proslēphtheisa physis ex echeinōn chatd᾽ … Hōsper toinyn euchrinē tauta kai anamphēechta A kai tois agan hairetikois, kai ismen tēn men proaiynion, tēn de prosphaton physin" houtōs eidenai chrē to te tēs sarkos pathēton, kai to tēs theotētos apathes, ou diairountas tēn henōsin, oude eis dyo merizontas prosōpa ton Monogenę̄, all᾽ en tǭ heni theōrountas Huiǭ ta tōn physeōn idia. Ei gar epi psychēs kai sōmatos, tōn homochronōn physeōn kai physikōs hēnōmenōn, touto poiein eiōthamen, kai tēn men Psychēn naloumen aplēn, kai logikēn, kai athanaton, to de kōma ountheton onomazomen, kai pathēton, kai thnēphon, kai tēn henōsin ou diairoumen, oude dichę̄ hena temnomen anthrōpon’ pollǭ mallon epi tēs pro aiōnōn ak tou Patros gennētheisēs theotētos, kai tēs lēphtheisēs: ek spermatos tou Dadid anthrōpotētos touto prosēkei poiein, kai saphōs eidenai tēs men to aiōnion kai aïdion, aploun te kai aperigraphon, athanaton kai analloiōton, tēs de to prosphaton te kai syntheton, kai perigegrammenon, kai rheustoun, kai thnēton. Ei gar kai tēn sarka nyn athanaton iemen, kai aphthartyn, all᾽ oun pro tēs anastaseōs koi thanatou kai kathous hēn dektikē΄ pōs gar allōs prosēlōthē tǭ xylǭ, kai parexdothę̄ tǭ taphǭ? Eidotas de homōs tōn physeōn to diaphoron, ton hena chrē prēskynein Huion, kai ton auton eidenai Huion Theou kai Huion anthrōpon, morphēn Theou kai morphēn doulon, huion Dadid kai Kyrion tou Dadid, sperma ᾿ldraam kai poiētēn ᾿Adraam. Hē gar henōsis koina poiei tchonomata, all᾽ ou synchei tautas to tōn onomatōn chsinon. Dēlon gar tois eu phronousin, hoti ta men hōs Theǭ, ta de hōs anthrōpǭ prosēkei. Houtō kai to kathēton kai to apathes harmottei tǭ Despotę̄ Christǭ. Peponthe men gar kata to anthrōpeion, apathē:? de memenēken hōs Theos. Ei hoe kata ton tōn dyssedōn logon kata tēn theotēta peponthe, perittē dēpouthen tēs sarkos hē analēpsis. Ou gar echrę̄ze tēs pathētēs anthrōpotētos, ᾿tēs theias physeōs dexasthai dynamenēs to pathos. Ei de kai kata ton autōn logon akathēs hē theotēs, kai alēϑes to pathos, mē arneisthōsan to pekonthos, hina mē arnēthōsi kai tēn tou pathous alētheian pseudes gar to pathos ouk ontos tou paschontos. Hoti de kai hē theia Graphē prophanōs tou sōmatos kēryttei to pathos, rhadion tǭ boulomenǭ tōn hierōn Euangelaun anaptyxai tēn tetraktyn, kai mathein ekeithen, hopōs Iōsēph ho apo ᾿Arimathias prosēlthe tǭ Pilatǭ, kai ētēse to sōma tou Iēsou" kai hōs ho Pilatos prosetaxe dothēnai to sōma ᾿ pou Iēsou, kai hōs ho ᾿Iōsēph katheilen apo xylon to sōma tou Iēsou, kai hōs eneelę̄se tę̄ sindoni to sōma tou Iēsou, kai hōs touto katethēken en tǭ kainǭ mnēmeiǭ. Tauta hoi tessares euangelistai synegra- Pspsan, pollakis tou sōmatos mnēmoneusantes. Ei de ta para tou angelou pros tas peri Marian eirēmena propherousi" e« Deute hopou ekeito ho Kyrios, » akousatōsan tēs tōn IIraxeōn historias legousēs, hoti « Synechkomisan ton Stephanon andres euladeis, » kai skopeitōsan, hōs ou tēn psychēn tou nikēphorou Stephanou, allo to sōma tōn nomizomenōn ēxiōsan. Kai mechri de tou parontos, en tois tōn challinichōn martyrōn eisiontes sēchois, erōtąn eiōthamen tis ho en tę̄ thēchę̄ kaleitai" hoi de t᾽ alēthes eidotes apokrinontai, hē Ioulianon tychon ton martyra, hē Rhōmanon, hē Timotheon" kaitoi pollakis oude teleiōn tōn sōmatōn keimenōn, alla smichrotatōn leipsanōn" all᾽ homōs tǭ koinǭ onomati kai to sōma prosagoreuomen. Houtōs ho angelos tou Kyriou to sōma Kyrion prosēgoreusen, epeidē sōma hēn tou tōn holōn Kyriou. Kai autos hoS ho Kyrios, ou tēn aoraton physin, alla to sōma dōsein hypescheto hyper tēs tou kosmou zōēę̄s " « Ho gar artos, phēsin, hon egō dōsō, hē sarx mou estin, hēn egō dōsō hyper tēs tou kosmon zōēs. » an tę̄ tōn theiōn mnstēriōn paradosei ladōn to symtholon ephē’ e Touto heati to sōma mon, toud per hymōn didomenon, » hē chlōmenon, kata to ᾿Apostolon. Kai oudamou peri pathous dialechtheis, tēs apathous emnēsthē theotētos. Chrē hoe pro tōn allōn hapantōn tous antilegein epicheirountas erōtasthai, ei synomologousi teleian. hypo tou Theou Logou proseilēphthai tēn anthrōpeian physin, kai ei tēn henōsin asynchyton gegenēsthai phasin. Ei gar tauta synomologētheiē, kai talla kata taxin prodēsetai, kai to pathos tę̄ pathētę̄ prosarmosthēsetai physei. Tauta en kephalaiǭ nyn hypēgoreusa, kai tēs epistolēs hyperedēn to metron. esteila de kai hēn prōēn egrapsa, protrapeis hypo tou theophilestatou kai hagiōtatou anthrōpou tou Theou tou chyrion..... syntomon didaskalian, hikanēn ousan kai autēn didaxai tēn tōn apostolikōn dogmatōn alētheian. Ei de heuroimi challigraphon, pempsō sou tę̄ hosiotēti kai ha dialogichōs synegrapsa, toutesti kata erōtēsin kai apokrisin, kai ton logon eurynas, kai ochyrōsas ta hēmetera tais tōn Paterōn didaskaliais. ᾿Apesteila de nyn kai oligas tōn arkaiōn didaskalōn chrēseis, hikanas ousas deixai ton tēs echeinōn didaskalias skopon. ᾿Antidounai toinyn hēmin, theophilestate, kataxiōson tēn epikourian tōn proseuchōn, hina ton chalepon diaperasōmen klydōna, kai tōn eustomōn tou Sōtēros epitychōmen limenōn.
To Timotheus, bishop.
It is not for nothing, then, that the Pilot of the universe permits the contrary winds to raise the waves of impiety: he does it to test the resolve of those who sail, to lay bare the courage of some and to expose the cowardice of others, to show stripped of their masks those who wore the outward form of piety, and to proclaim others as champions of the truth. This we have now seen happen. For … some revealed their hidden impiety, while others betrayed the truth they held, joined the phalanx of the adversaries, and with them shoot at those whom they used to call champions. Those who see this hate the enemies and lament the deserters, and to those who … for … give … If the betrayers attack them more violently, perhaps they too will join the archers; they do not spare even those of the same faith, but will shoot their arrows at them together with those they accuse; and this although they have been taught by the divine Scripture that to wrong one's neighbour makes one liable to punishment, while to be wronged … of godliness. And this storm has shown your zeal for the faith and your goodwill toward us. For you wrote to us twice, despising those who try to frighten, and showed your brotherly affection by your letters, and told us of the contests you are waging for the apostolic doctrines. You asked us to write what one must think and preach about the saving passion. I received the request gladly, and what I have been taught by the divine Scripture and by the Fathers who have interpreted it I will readily say, not in order to teach but to remind your God-beloved head.
Know, then, most God-beloved, that before everything else one must know the difference between the names, and besides this the cause of the divine incarnation. When these are made clear, no doubt about the passion will be left. Let us first ask those who try to contradict which names of the only-begotten Son of God are older than the incarnation, and which are newer, or rather joined to the work of the dispensation. They will certainly say that 'God the Word', 'only-begotten Son', 'Almighty', and 'Lord of all creation' are older, while 'Jesus Christ' belongs to the incarnation. For when God the Word, the only-begotten Son of God, became man, he was named Jesus Christ: 'For behold,' it says, 'there is born to you today Christ the Lord.' Since others too had been called christs, priests and kings and prophets, the angels joined the name 'Lord' to 'Christ', so that no one should suppose him like them, showing the lordly dignity of the one being born. And again Gabriel says to the all-praised Virgin: 'Behold, you will conceive in your womb and bear a son, and you shall call his name Jesus, for he will save his people from their sins.' Before the incarnation he was named neither Christ nor Jesus. The divine prophets, foretelling what was to come, did use these words, just as they also foretold what concerned the birth, the cross, and the passion, when the events had not yet taken place. Yet even after the incarnation he is called God the Word, and Lord, and Almighty, and only-begotten Son, and Maker, and Creator. For he did not become man by being changed; remaining what he was, he took what we are. 'For being in the form of God,' according to the divine Apostle, 'he took the form of a servant.' For this reason, even after the incarnation, he is also … by the names from before the incarnation, … he keeps his nature unaltered and unchangeable.
But the divine Scripture, in narrating the passion, nowhere used the name 'God', since it is the name of the simple nature. No one who hears 'In the beginning was the Word, and the Word was with God, and the Word was God', and texts like these, would say that the flesh existed before the ages, or is of one substance with the God of the universe, or became the creator of creation; he knows that these things are proper to the Godhead. Nor would anyone who hears Matthew giving the genealogy suppose that David and Abraham are by nature ancestors of God; for the nature that was assumed came from them according to … As these things, then, are clear and beyond dispute even to the worst heretics, and we know the one nature as before the ages and the other as recent, so one must know both that the flesh is passible and that the Godhead is impassible, not dividing the union nor parting the Only-begotten into two persons, but beholding in the one Son what is proper to the natures. For if in the case of soul and body, natures that came into being together and are united by nature, we are accustomed to do this, calling the soul simple, rational, and immortal, and naming the body composite, passible, and mortal, and yet we do not divide the union nor cut the one man in two, much more is it fitting to do this in the case of the Godhead begotten of the Father before the ages and the manhood taken from the seed of David: to know clearly that to the one belongs what is eternal and everlasting, simple and uncircumscribed, immortal and unchangeable, and to the other what is recent and composite, circumscribed, transient, and mortal. For even if we know the flesh to be now immortal and incorruptible, yet before the resurrection it was capable of death and suffering; how else was it nailed to the wood and committed to the tomb? Knowing, however, the difference of the natures, we must worship the one Son, and know the same as Son of God and Son of Man, form of God and form of a servant, son of David and Lord of David, seed of Abraham and maker of Abraham. For the union makes the names common, but the commonness of the names does not confuse the natures. It is plain to the right-minded that some things befit him as God and others as man. So both the passible and the impassible fit the Lord Christ: he suffered in his humanity, and remained impassible as God. If, as the impious say, he suffered in the Godhead, the taking of the flesh was surely superfluous; he had no need of a passible humanity if the divine nature could receive the passion. And if, even on their own account, the Godhead is impassible and the passion is true, let them not deny what suffered, lest they deny also the truth of the passion; for the passion is false if there is nothing that suffered.
That the divine Scripture plainly proclaims the passion of the body anyone who wishes can easily learn by opening the fourfold collection of the holy Gospels, and learning from it how Joseph of Arimathea came to Pilate and asked for the body of Jesus; and how Pilate ordered the body of Jesus to be given; and how Joseph took down the body of Jesus from the wood, and wrapped the body of Jesus in the linen cloth, and laid it in the new tomb. This the four evangelists wrote, mentioning the body many times. If they bring forward what the angel said to the women with Mary, 'Come, see where the Lord lay', let them hear the history of the Acts saying that 'devout men buried Stephen', and observe that it was not the soul of the victorious Stephen but his body that they thought worthy of burial. And to this day, when we enter the shrines of the triumphant martyrs, we usually ask who is the one called in the coffin; and those who know the truth answer: Julian the martyr, perhaps, or Romanus, or Timothy; and yet often not even whole bodies lie there, but the smallest relics. Still, we call the body by the common name. So the angel of the Lord called the body 'Lord', since it was the body of the Lord of the universe. And the Lord himself promised to give not the invisible nature but the body for the life of the world: 'For the bread,' he says, 'which I shall give is my flesh, which I shall give for the life of the world.' And in the handing on of the divine mysteries, taking the symbol, he said: 'This is my body, which is given for you', or 'broken', according to the Apostle. And nowhere, when he spoke of the passion, did he mention the impassible Godhead.
Before everything else those who try to contradict should be asked whether they agree that the human nature assumed by God the Word was complete, and whether they say that the union took place without confusion. If this is agreed, the rest will follow in order, and the passion will be fitted to the passible nature. This I have now dictated in summary, and I have gone beyond the measure of a letter. I have also sent what I wrote some time ago at the urging of the most God-beloved and most holy man of God, the lord …, a concise teaching, itself sufficient to teach the truth of the apostolic doctrines. If I find a good copyist, I will also send your holiness what I wrote in the form of a dialogue, that is, by question and answer, enlarging the argument and strengthening our case with the teachings of the Fathers. I have also now sent a few passages from the ancient teachers, enough to show the aim of their teaching. Deign, then, most God-beloved, to give us in return the help of your prayers, that we may cross the harsh storm and reach the safe harbours of the Saviour.
Chapter 131
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… Καὶ τὸν ὑπὲρ τῆς εὐσεδείας ζῆλον, καὶ τὴν περὶ τὸν πέλας ἀγάπην ἔδειξεν ὑμῶν ἡ θεοσέδεια. ᾿Αμφότερα γὰρ ἐπὶ τοῦ παρόντος συνέζευκται. Ὑπὲρ γὰρ τῶν ἀποστολικῶν πολεμούμεθα δογμάτων, ἑπειδὴ τὸν πατρῷον οὐ προϊέμεθα κλῆρον, ἀλλὰ πᾶν ὁτιοῦν παθεῖν αἱρούμεθα μᾶλλον, ἢ μίαν κεραίαν ἐκ τῆς εὐαγγελικῆς πίστεως παριδεῖν συλουμένην. νωνήχατε τοίνυν ἡμῖν τῶν παθημάτων, καὶ διὰ γραμμάτων ψυχαγωγήσαντες, καὶ πέμψαντες πρὸς ἡμᾶς τοὺς τιμιωτάτους καὶ εὐλαδεστάτους Ματθαῖον καὶ Ἰσαάκχην τοὺς διακόνους " καὶ, εὖ οἶδα, ἀκούσεσθε παρὰ τοῦ δικαίου Κριτοῦ" « Ἐν φυλαχῇ ἔμην, καὶ ἤλθετε πρός με. » Εἰ γὰρ καὶ ἡμεῖς εὐτελεῖς δὲ καὶ σμιχροῖ, καὶ πολὺν ἁμαρτημάτων φόρτον περικείμενοι, ἀλλ᾽ ὁ Δεσπότης φιλότιμός τε καὶ μεγαλόδωρος. Διά τοι τοῦτο οὗ τῶν μεγάλων, ἀλλὰ τῶν σμικρῶν μέμνηται, καί φησιν" «ε Ἐφ᾽ ὅσον ἐποιήσατε ἑνὶ τῶν σμικρῶν τῶν ἐλαχίστων τῶν πιστευόντων εἰς ἐμὲ, ἐμοὶ ἑποιῆσατε.» Ἐπειδὴ τοίνυν καὶ ἐν τοῖς ὀρθοῖς διαπρέπετε δόγματι, καὶ τῷ ἀξιεπαίνῳ λάμπετε βίῳ, καὶ πολλὴν ἐντεῦθεν πρὸς τὸν Θεὸν ἔχετε παῤῥησίαν, ἐπαμύνατέ μοι ταῖς προσευχαῖς, ἵνα ἀντιαχεῖν δυνηθῶ, κατὰ τὴν ἀποστολικὴν φωνὴν, πρὸς τὰ: μεθοδείας τῆς πλάνης, καὶ διαφύγω τὰς τοῦ ἀλάστορος πάγας, καὶ μετὰ σμικρᾶς παῤῥησίας ἐν τῇ τῆς ἐπιφανείας ἡμέρᾳ παραστῶ τῷ δικαίῳ Κριτῇ.
… Kai ton hyper tēs eusedeias zēlon, kai tēn peri ton pelas agapēn edeixen hymōn hē theosedeia. ᾿Amphotera gar epi tou parontos synezeuktai. Hyper gar tōn apostolikōn polemoumetha dogmatōn, hepeidē ton patrǭon ou proïemetha klēron, alla pan hotioun pathein hairoumetha mallon, ē mian keraian ek tēs euangelikēs pisteōs paridein syloumenēn. nōnēchate toinyn hēmin tōn pathēmatōn, kai dia grammatōn psychagōgēsantes, kai pempsantes pros hēmas tous timiōtatous kai euladestatous Matthaion kai Isaakchēn tous diakonous " kai, eu oida, akousesthe para tou dikaiou Kritou" « En phylachę̄ emēn, kai ēlthete pros me. » Ei gar kai hēmeis euteleis de kai smichroi, kai polyn hamartēmatōn phorton perikeimenoi, all᾽ ho Despotēs philotimos te kai megalodōros. Dia toi touto hou tōn megalōn, alla tōn smikrōn memnētai, kai phēsin" «e Eph᾽ hoson epoiēsate heni tōn smikrōn tōn elachistōn tōn pisteuontōn eis eme, emoi hepoiēsate.» Epeidē toinyn kai en tois orthois diaprepete dogmati, kai tǭ axiepainǭ lampete biǭ, kai pollēn enteuthen pros ton Theon echete parrhēsian, epamynate moi tais proseuchais, hina antiachein dynēthō, kata tēn apostolikēn phōnēn, pros ta: methodeias tēs planēs, kai diaphygō tas tou alastoros pagas, kai meta smikras parrhēsias en tę̄ tēs epiphaneias hēmerą parastō tǭ dikaiǭ Kritę̄.
To Longinus, archimandrite of Doliche.
… Your godliness has shown both your zeal for piety and your love for your neighbour; for at present the two are joined together. We are being warred upon for the apostolic doctrines, because we do not give up our ancestral inheritance but choose to suffer anything whatever rather than look on while a single stroke of the gospel faith is stolen. You have shared our sufferings, then, both cheering us by letter and sending to us the most honourable and reverent deacons Matthew and Isaac; and, I know well, you will hear from the just Judge: 'I was in prison and you came to me.' For even if we are poor and small and carry a heavy load of sins, still the Master is generous and bountiful. That is why he mentions not the great but the small, and says: 'Inasmuch as you did it to one of the least of the small ones who believe in me, you did it to me.' Since, then, you excel in right doctrine and shine with a praiseworthy life, and therefore have great boldness before God, help me with your prayers, that I may be able to stand, in the Apostle's words, against the wiles of error, escape the snares of the avenger, and with a little boldness stand before the just Judge on the day of his appearing.
Chapter 132
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Τοὺς ἀδικουμένους οὐκ ἀθυμεῖν, ἀλλὰ καίρειν ὁ Δεσπότης προσέταξεν, καὶ ἐκ τῶν παλαιῶν ἕλκειν παραδειγμάτων τῆς ψυχαγωγίας τὰς ἀφορμάς. Ἐκ ᾿ γὰρ τῶν πρῶτον φύντων ἀνθρώπων μέχρι τοῦ παρὄντος καιροῦ, τοὺς τὸν ὅλων ἐἑσπουδαχότας Θεὸν ἔστιν εὑρεῖν παρὰ τῶν συμθεδιωχότων πὼν ἠδικημένους, καὶ πλείστοις ἄγαν περιπεπτωκότας ἀνιαροῖς. Καὶ τούτων ἂν τὸν κατάλογον ἅπαντα διεξήλθον, εἴπερ ἐπέστελλον ἀνδρὶ τὴν θεέαν οὐκ ἐπισταμένῳ Γραφήν. Ἐπειδὴ δὲ παιδόθεν τοῖς οἶμαι τοῦτο ποιεῖν. Εἰς ἐκείνους δὲ μόνον ἀφορᾷν ἀξιῶ, καὶ τῶν φιλανθρωποτάτων ἱερέων τοὺς μὲν ἠδικηκότας θρηνεῖν, τοὺς δὲ παρορῶντας ἐλεεῖν, καὶ τὸν μὲν τῆς Ἐκκλησίας ὀδύρεσθαι κλύδωνα " ὅτι δὲ τῶν ὑπὲρ τῆς εὐσεδείας παθημάτων μετέσχομεν, καίρειν καὶ γάννυσθαι, καὶ τὸν ταύτης ἡμᾶς τῆς μερίδος πεποιηκότα διηνεκῶς ἀνυμνεῖν. Παραχωρήσωμεν τοῖς ἀπεχτονόσι καὶ τιμῆς, καὶ τρυφῆς, καὶ προεδρίας, καὶ τῆς δυστήνου δόξης. Μόνον δὲ ἡμεῖς τῶν εὐαγγελικῶν δογμάτων ἐχώμεθα, καὶ μετ᾽ ἐχείνων ἂν δέῃ πᾶν ὁτιοῦν ἀλγεινὸν ὑπομένωμεν, καὶ τὴν πλούτου. Ταῦτα δὲ γράφω, οὐ παραίνεσιν εἰσφέρων (ἔγνων γάρ σου τῆς ὁσιότητος τὴν ἐν τοῖς ἀλγεινοῖς. παῤῥησίαν), ἀλλὰ τὴν ἐμαντοῦ γνώμην δήλην τῇ σῇ φιλοθεῖα ποιῶν, καὶ διδάσκων ὡς ἔχεις, δέτποτα, τας. Τοῦτο πάλαι βουληθεὶς ἐπιστεῖλαι, οὐκ εὗρον τὸν χομιοῦντα τὰ γράμματα. Ἐπιτυχὼν δὲ νῦν τοῦ σὴς ἐξηρτημένου εὐσεδείας, καὶ γράφω, καὶ περιπτύσδομαί σου τὴν ὁσιότητα, καὶ παρακαλῶ ταῖς προσευχαῖς ἡμᾶς ὑπερείδειν, καὶ στηρίξειν τοῖς
Tous adikoumenous ouk athymein, alla kairein ho Despotēs prosetaxen, kai ek tōn palaiōn helkein paradeigmatōn tēs psychagōgias tas aphormas. Ek ᾿ gar tōn prōton phyntōn anthrōpōn mechri tou parontos kairou, tous ton holōn heespoudachotas Theon estin heurein para tōn symthediōchotōn pōn ēdikēmenous, kai pleistois agan peripeptōkotas aniarois. Kai toutōn an ton katalogon hapanta diexēlthon, eiper epestellon andri tēn theean ouk epistamenǭ Graphēn. Epeidē de paidothen tois oimai touto poiein. Eis ekeinous de monon aphorąn axiō, kai tōn philanthrōpotatōn hiereōn tous men ēdikēkotas thrēnein, tous de parorōntas eleein, kai ton men tēs Ekklēsias odyresthai klydōna " hoti de tōn hyper tēs eusedeias pathēmatōn meteschomen, kairein kai gannysthai, kai ton tautēs hēmas tēs meridos pepoiēkota diēnekōs anymnein. Parachōrēsōmen tois apechtonosi kai timēs, kai tryphēs, kai proedrias, kai tēs dystēnou doxēs. Monon de hēmeis tōn euangelikōn dogmatōn echōmetha, kai met᾽ echeinōn an deę̄ pan hotioun algeinon hypomenōmen, kai tēn ploutou. Tauta de graphō, ou parainesin eispherōn (egnōn gar sou tēs hosiotētos tēn en tois algeinois. parrhēsian), alla tēn emantou gnōmēn dēlēn tę̄ sę̄ philotheia poiōn, kai didaskōn hōs echeis, detpota, tas. Touto palai boulētheis episteilai, ouk heuron ton chomiounta ta grammata. Epitychōn de nyn tou sēs exērtēmenou eusedeias, kai graphō, kai periptysdomai sou tēn hosiotēta, kai parakalō tais proseuchais hēmas hypereidein, kai stērixein tois
To Ibas, bishop of Edessa.
The Master commanded those who are wronged not to lose heart but to rejoice, and to draw the grounds of comfort from the examples of old. For from the first human beings down to the present time one can find that those who were zealous for the God of the universe were wronged by those who lived with them, and fell into very many afflictions. I would have gone through the whole list of them if I were writing to a man who did not know the divine Scripture. But since from childhood … I think to do this. I ask you only to look to them, and, among those most humane priests, to lament the ones who have done wrong and pity the ones who look on, and to mourn the storm of the church; but to rejoice and be glad that we have shared in the sufferings for piety, and to praise continually the one who has given us this portion. Let us yield to … honour and luxury and precedence and wretched glory. Only let us hold to the gospel doctrines, and with them, if need be, endure any pain whatever, and … wealth. I write this not to offer exhortation (for I know your holiness's boldness in times of pain), but to make my own mind plain to your God-loving self, and to show how you stand, master, … Having long wished to write this, I found no one to carry the letter. Now that I have found one attached to your piety, I both write and embrace your holiness, and beg you to support us with your prayers and to strengthen …
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Ὅτι μὲν οὐκ ἀμνημονεῖς, δέσποτα, τῆς ἡμετέρας φιλίας, καὶ ἤἥδειν, καὶ οἶδα σαφῶς. Ἑδουλόμην δὲ ὅμως καὶ ηὐχόμην, τὴν μὲν σὴν θεοσέδειαν τῆς … φροντίσαι, καὶ φυγεῖν τῶν τὴν εὐσέθδειαν προδεδωχότων τὴν κοινωνίαν, ἀναθεῖναι δὲ τῷ Κηδεμόνι τῶν ὅλων τὴν ὑπὲρ ἡμῶν φροντίδα. Καὶ γὰρ σιγώντων ἡμῶν καὶ ἡσυχίαν ἀγόντων, τάς τε πιχροτάτας καὶ ὠμοτάτας διέλυσεν τιμωρίας, καὶ ἀντὶ τοῦ χαλεποῦ κλύδωνος τὴν λευκὴν ταύτην παρἐσχεν γαλήνην. Καὶ ταύτης δὲ ἡμῖν παρὰ τοῦ φιλανθρώπου παρασχεθείσης Δεσπότου, τὴν ἡσυχίαν ἀξἱεραστοτάτην νομίζομεν. Πεῖσαι μὲν γὰρ τοὺς ταῖς καθ᾽ ἡμῶν ὑπαχθέντας συκοφαντίαις ἀναγκαῖον ὕπολαμδάνομεν, καὶ δεῖξαι μὲν τὴν τῶν εὐαγγελικῶν δογμάτων ἀλήθειαν, διελέγξαι δὲ τὸ κατ᾿ αὐτῶν στρατευσάμενον ψεῦδος. Μετὰ μέντοι τοὺς ἐλέγχους, καὶ τῆς ἀληθείας τὸ κράτος, φυγεῖν ἡμῖν πρόκειται τὴν τῶν κοινῶν ἐπιμέλειαν, καὶ πρὸς τὴν τριπόθητον Β ἡμῖν ἡσυχίαν παλινδρομῆσαι. Περὶ δέ γε τῶν τῆς ἁληθείας ἐχθρῶν μετὰ τοῦ Προφήτον «᾿Απώλετο τὸ μνημόσυνον αὐτῶν μετ᾽ Ἦχον, καὶ ὁ Κύριος εἰς τὸν αἰῶνα μένει. » Περὶ δέ γε ἡμῶν αὐτῶν ἐκεῖνο ψάλλομεν᾽" « Ἐξαπέστειλεν ἐξ ὕψους, καὶ ἐλαδέ με΄ προσελάδετό με ἐξ ὑδάτων πολλῶν, καὶ ἐῤῥύσατό με ἐξ ἐχθρῶν μου δυνατῶν., Ταῦτα δὲ νῦν γράφω δύο τῆς σῆς θεοσεδείας δεξάμενος ἐπιστολάς " τὴν μὰν δι᾽ ᾿Αναστασίου τοῦ Βεροιαίον τὴν δὲ διὰ Θεοδότου τοῦ δραχωναρίου. Τὴν γὰρ ἄλλτν οὐδεὶς ἡμῖν ἀπέδωκε, περὶ ἧς ἐν τοῖς τελενταίοις δεδήλωχας γράμμασι. Περὶ δὲ τῆς αὐτόσε πορείας οὐδὲν γράψαι δύναμαι, πρὶν ἂν γνῶ τί περὶ ἡμῶν προσέταξεν ὁ εὐσεδέστατος βασιλεύς. Οὐδέπω γὰρ ἦλθε ταῦτα τὰ γράμματα.
Hoti men ouk amnēmoneis, despota, tēs hēmeteras philias, kai hēēdein, kai oida saphōs. Hedoulomēn de homōs kai ēuchomēn, tēn men sēn theosedeian tēs … phrontisai, kai phygein tōn tēn eusethdeian prodedōchotōn tēn koinōnian, anatheinai de tǭ Kēdemoni tōn holōn tēn hyper hēmōn phrontida. Kai gar sigōntōn hēmōn kai hēsychian agontōn, tas te pichrotatas kai ōmotatas dielysen timōrias, kai anti tou chalepou klydōnos tēn leukēn tautēn pareschen galēnēn. Kai tautēs de hēmin para tou philanthrōpou paraschetheisēs Despotou, tēn hēsychian axierastotatēn nomizomen. Peisai men gar tous tais kath᾽ hēmōn hypachthentas sykophantiais anankaion hypolamdanomen, kai deixai men tēn tōn euangelikōn dogmatōn alētheian, dielenxai de to kat᾿ autōn strateusamenon pseudos. Meta mentoi tous elenchous, kai tēs alētheias to kratos, phygein hēmin prokeitai tēn tōn koinōn epimeleian, kai pros tēn tripothēton B hēmin hēsychian palindromēsai. Peri de ge tōn tēs halētheias echthrōn meta tou Prophēton «᾿Apōleto to mnēmosynon autōn met᾽ Ēchon, kai ho Kyrios eis ton aiōna menei. » Peri de ge hēmōn autōn ekeino psallomen᾽" « Exapesteilen ex hypsous, kai elade me΄ proseladeto me ex hydatōn pollōn, kai errhysato me ex echthrōn mou dynatōn., Tauta de nyn graphō dyo tēs sēs theosedeias dexamenos epistolas " tēn man di᾽ ᾿Anastasiou tou Beroiaion tēn de dia Theodotou tou drachōnariou. Tēn gar alltn oudeis hēmin apedōke, peri hēs en tois telentaiois dedēlōchas grammasi. Peri de tēs autose poreias ouden grapsai dynamai, prin an gnō ti peri hēmōn prosetaxen ho eusedestatos basileus. Oudepō gar ēlthe tauta ta grammata.
To John, bishop of Germanicia.
That you do not forget our friendship, master, I both knew and know clearly. Yet I wished and prayed that your godliness … would take care, and flee communion with those who have betrayed piety, and leave to the Guardian of the universe the care for us. For while we were silent and kept quiet, he undid the most bitter and cruel punishments, and in place of the harsh storm gave us this bright calm. And now that the humane Master has given us this, we hold quiet to be most lovable. We do think it necessary to persuade those who were led astray by the slanders against us, to show the truth of the gospel doctrines and to refute the lie that took the field against them. But after the refutations and the victory of the truth, our purpose is to flee the care of public affairs and run back to the quiet we long for so much. Of the enemies of the truth we say with the Prophet: 'Their memory perished with a crash, and the Lord abides forever.' Of ourselves we sing: 'He sent from on high and took me; he drew me out of many waters, and delivered me from my mighty enemies.' I write this having received two letters from your godliness, one by Anastasius of Beroea and the other by Theodotus the standard-bearer. The other, of which you spoke in your last letter, no one delivered to us. About the journey there I can write nothing until I know what the most pious emperor has ordered concerning us; for those letters have not yet come.
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Ἤρετό τις τὸν Σωτήρα, καὶ Νομοθέτην, καὶ Κύριον, ποία ἐντολὴ πρώτη. Ὁ δὲ ἔφησεν" « ᾿Αγαπήσέις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς ψυχῆς σον, καὶ ἐξ ὅλης τῆς καρδίας δου, καὶ ἐξ ὅλης τῆς διανοίας σου" » καὶ ἐπήγαγεν᾽ ε« Αὐτή ἐστιν ἐντολὴ πρώτη" δευτέρα δὲ ὁμοία αὐτῇ ᾿Αγαπήσεις τὸν πλησίον σὸν ὡς σεαυτόν.» Καὶ προσέθηκεν" ε« Ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος καὶ οἱ προφῆται χρέμανται. » Ὁ τοίνυν ταύτας φυλάττων, δῆλον ὅτι πάντα πληροῖ τὸν νόμον κατὰ τὸν Δεσποτικὸν ὄρον " ὁ δ᾽ αὖ παραθαίνων, παντὸς τοῦ νόμου παραδάτης ἁλίσκεται. Σκοπήσωμεν τοίνυν, τοῦ συνειδότος ὀρθῶς καὶ δικαίως διχάζοντος, εἰ τὰς θείας πεπληρώχαμεν ἐντολάς. Πληροῖ δὲ τὴν μὲν πρώτην ὁ τὴν θεόσδοτον πίστιν φυλάττων ἀκήρατον, καὶ τοὺς ταύτῃ πολεμοῦντας ὡς τῆς ἀληθείας ἐχθροὺς μυσαττόμενος, καὶ μισῶν ἐκθύμως τοὺς μισοῦντας τὸν ἀγαπώμενον " τὴν δὲ δευτέραν, ὁ τὴν τοῦ πέλας θεραπείαν περὶ πλείστου ποιούμενος, καὶ μὴ μόνον ἐν ταῖς εὑπραξίαις, ἀλλὰ κὰν ταῖς δοκούσαις δυσημερίαις διατη οῶν τῆς φιλίας “τοὺς ὄρους. Οἱ δὲ τῆς μὲν οἰκείας, ὡς νομίζουσιν, ἀσφαλείας φροντίζοντες, τῶν δὲ τῆς φιλίας νόμων διὰ ταύτην ὀλιγωροῦντες, καὶ πολεμου μένους παρορῶντες τοὺς φίλους, τῆς τῶν φαύλων … ὁ ταῦτα κομίζων τὰ τρ. … καὶ παρὰ τοῖς ἔξω μερίδος. Ὁ δὲ τῶν ὅλων Δεσπότης τὰ τελεώτερα παρὰ τῶν οἰκείων ἀπαιτεῖ μαθητῶν. ε ᾿Αγαπᾶτε γὰρ, φησὶ, τοὺς ἐχθροὺς ὑμῶν. Εἰ γὰρ τοὺς ἀγαπῶντας ὑμᾶς ἀγαπᾶτε, οἵ πλέον ποιεῖτε; Ἰδοὺ καὶ οἱ ἁμαρτωλοὶ καὶ οἱ τελῶναι τοῦτο ποιοῦσιν, ν Ἡμεῖς δὲ οὐδὲ τῆς τελωνικῇῆς μεν ἀγάπης. Καὶ τί λέγω τελωνικῆς; Οὐδὲ ἧς τυγχάνουσιν οἱ ἀνδροφόνοι καὶ γόητες ἐν τοῖς δεσμωτηρίοις καραψυχῆς ἀπελαύσαμεν. Εἰ δὲ πάντες ταύτην ἐζήλωσαν τὴν ὠμότητα, οὐδὲν ἕτερον ὑπελείπετο, ἣ ζῶντας μὲν ὑπ᾽ ἐνδείας ἀναλωθῆναι, τελευτήσαντας ὃΣ μὴ τάφῳ παραδοθῆναι, ἀλλὰ κυνῶν καὶ θηρῶν γενέσθαι βοράν. ᾿Αλλ᾽ ἤρκεσαν ἡμῖν οἱ τοῦδε τοῦ βίου καταφρονοῦντες, καὶ τῶν αἰωνίων ἀγαθῶν προσδεχόμενοι τὴν ἀπόλαυσιν, οὗ παντοδαπῆς ἡμᾶς ψυχαγωγίας ἠξίωσαν. Ὁ δὲ φιλάγθρωπος ε Κύριος ἐκ τοῦ οὐραγοῦ ἢχούτισε χρίσιν. Ἡ δὲ γῆ ἐφοδήθη, καὶ ἡσύχασεν ἕν τῷ ἀναστῆναι εἰς χρίσιν τὸν Θεόν. » -- «Οἱ δὲ ἐχθροὶ αὑτοῦ ἅμα τῷ δοξασθῆναι αὐτοὺς καὶ ὑψωθῆναι, ἐκλείποντες ὡσεὶ καπνὸς ἐξέλιπον. » Ἐστηλίτευται ὃὲ τὸ τῆς καινῆς αἱρέσεως ψεῦδος, κηρύττεται δὲ προφανῶς ἡ τῶν θείων Εὐαγγελίων ἀλήθεια. Ἡμεῖς δὲ μετὰ τοῦ μακαρίου βοῶμεν Δαδίδ " ε Εὐλογητὸς ὁ Θεὸς, ὁ ποιῶν θαυμάσια μεγάλα μόγος, καὶ εὐλογητὸν τὸ ὄνομα τῆς δόξης αὐτοῦ, καὶ πληρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῇ. Γένοιτο, γένοῖτο. "
Ēreto tis ton Sōtēra, kai Nomothetēn, kai Kyrion, poia entolē prōtē. Ho de ephēsen" « ᾿Agapēseis Kyrion ton Theon sou ex holēs tēs psychēs son, kai ex holēs tēs kardias dou, kai ex holēs tēs dianoias sou" » kai epēgagen᾽ e« Autē estin entolē prōtē" deutera de homoia autę̄ ᾿Agapēseis ton plēsion son hōs seauton.» Kai prosethēken" e« En tautais tais dysin entolais holos ho nomos kai hoi prophētai chremantai. » Ho toinyn tautas phylattōn, dēlon hoti panta plēroi ton nomon kata ton Despotikon oron " ho d᾽ au parathainōn, pantos tou nomou paradatēs halisketai. Skopēsōmen toinyn, tou syneidotos orthōs kai dikaiōs dichazontos, ei tas theias peplērōchamen entolas. Plēroi de tēn men prōtēn ho tēn theosdoton pistin phylattōn akēraton, kai tous tautę̄ polemountas hōs tēs alētheias echthrous mysattomenos, kai misōn ekthymōs tous misountas ton agapōmenon " tēn de deuteran, ho tēn tou pelas therapeian peri pleistou poioumenos, kai mē monon en tais heupraxiais, alla kan tais dokousais dysēmeriais diatē oōn tēs philias “tous orous. Hoi de tēs men oikeias, hōs nomizousin, asphaleias phrontizontes, tōn de tēs philias nomōn dia tautēn oligōrountes, kai polemou menous parorōntes tous philous, tēs tōn phaulōn … ho tauta komizōn ta tr. … kai para tois exō meridos. Ho de tōn holōn Despotēs ta teleōtera para tōn oikeiōn apaitei mathētōn. e ᾿Agapate gar, phēsi, tous echthrous hymōn. Ei gar tous agapōntas hymas agapate, hoi pleon poieite? Idou kai hoi hamartōloi kai hoi telōnai touto poiousin, n Hēmeis de oude tēs telōnikę̄ēs men agapēs. Kai ti legō telōnikēs? Oude hēs tynchanousin hoi androphonoi kai goētes en tois desmōtēriois karapsychēs apelausamen. Ei de pantes tautēn ezēlōsan tēn ōmotēta, ouden heteron hypeleipeto, hē zōntas men hyp᾽ endeias analōthēnai, teleutēsantas hoS mē taphǭ paradothēnai, alla kynōn kai thērōn genesthai boran. ᾿All᾽ ērkesan hēmin hoi toude tou biou kataphronountes, kai tōn aiōniōn agathōn prosdechomenoi tēn apolausin, hou pantodapēs hēmas psychagōgias ēxiōsan. Ho de philagthrōpos e Kyrios ek tou ouragou ēchoutise chrisin. Hē de gē ephodēthē, kai hēsychasen hen tǭ anastēnai eis chrisin ton Theon. » -- «Hoi de echthroi hautou hama tǭ doxasthēnai autous kai hypsōthēnai, ekleipontes hōsei kapnos exelipon. » Estēliteutai hoe to tēs kainēs haireseōs pseudos, kēryttetai de prophanōs hē tōn theiōn Euangeliōn alētheia. Hēmeis de meta tou makariou boōmen Dadid " e Eulogētos ho Theos, ho poiōn thaumasia megala mogos, kai eulogēton to onoma tēs doxēs autou, kai plērōthēsetai tēs doxēs autou pasa hē gę̄. Genoito, genoito. "
To Theoctistus, bishop of Beroea.
Someone asked the Saviour, Lawgiver, and Lord which commandment is first. He said: 'You shall love the Lord your God with all your soul and with all your heart and with all your mind'; and he went on: 'This is the first commandment; and a second is like it: You shall love your neighbour as yourself.' And he added: 'On these two commandments hang the whole law and the prophets.' Whoever keeps these, then, clearly fulfils the whole law by the Lord's definition, while whoever transgresses them is convicted of transgressing the whole law. Let us examine, then, with our conscience judging rightly and justly, whether we have fulfilled the divine commandments. The first is fulfilled by one who keeps the God-given faith pure, abhors those who war against it as enemies of the truth, and hates with all his heart those who hate the One he loves; the second by one who makes the care of his neighbour his chief concern, and keeps the bounds of friendship not only in good fortune but also in what seems misfortune. But those who look after their own safety, as they think, and for its sake slight the laws of friendship and overlook their friends when they are under attack … of the party of the base … even among those outside. But the Master of the universe requires more perfect things of his own disciples: 'Love your enemies. For if you love those who love you, what more do you do? Even sinners and tax collectors do this.' Yet we have not met even with a tax collector's love. And why do I say a tax collector's? We have not enjoyed even the relief that murderers and sorcerers receive in prison. If everyone had copied this cruelty, nothing would have been left for us but to waste away from want while alive and, when dead, not to be committed to a tomb but to become food for dogs and wild beasts. But those who despise this life and await the enjoyment of eternal goods were enough for us; they thought us worthy of every kind of comfort. And the humane Lord 'from heaven made judgment heard; the earth feared and was still when God arose to judgment.' 'And his enemies, as soon as they were glorified and exalted, vanished; like smoke they vanished.' The lie of the new heresy has been exposed, and the truth of the divine Gospels is openly proclaimed. We cry out with the blessed David: 'Blessed be God, who alone does great wonders; and blessed be the name of his glory, and the whole earth shall be filled with his glory. So be it, so be it.'
Chapter 135
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Ἐπειδὴ τῆς παλαιᾶς ἡμᾶς ἀνέμνησας ἱστορίας, καὶ τῶν Σύρων ἔφης τὸν βασιλέα, τῶν τοῦ Ἰσραὴλ αὶ βασιλέων τὸ φιλάνθρωπον λογισάμενον, ἱχέτου σχῆμα λαδεῖν, καὶ μὴ διαμαρτεῖν τῆς αἰτήσεως " ἀναμνήσθητι, δέσποτα, καὶ τῆς θείας ὀργῇς. Τὸν γὰρ ᾿Αχαὰδ τῷ ἐλέῳ χρησάμενον πανωλεθρίᾳ παρέδωκε, καὶ διὰ τοῦ Προφήτου τὴν ψῆφον ἐξήνεγκεν. « Ἔσται γὰρ, φησὶν, ἡ ψυχή σου ἀντὶ τῆς ψυχῆς αὐτοῦ, καὶ ὁ λαός σου ἀντὶ τοῦ λαοῦ αὐτοῦ.» Ἡμεῖς δὲ κελευόμεθα διὰ τούτων χρίσει χεραννύναι τὸν ἔλεον, ὡς οὐ παντὸς ἐλέου ἀρέσχοντος τὸν τῶν ὅλων Κύριον. Διαφερόντως ὃὲ λογισμοῦ δεῖται σώφρονος ἧ παροῦσα ὑπόθεσις. Περὶ γὰρ θείων ἀγωνιζόμεθα δογμάτων, ἐν οἷς ἔχομεν τὴν τῆς σωτηρίας ἐλπίδα. Πολλὴν δὲ ὅμως ἔστιν ἰδεῖν κἀν τούτοις ἀνθρώπων διαφοράν. Οἱ μὲν γὰρ ἀληθῶς τὴν κοινὴν νοσοῦσιν ἀσέδειαν, οἱ δὲ ἀδιαφόρως καὶ ταῦτα καὶ τὰ τούτοις ἐναντία προσφέρουσιν. “Ἕτεροι δὲ τὴν ἀλήθειαν ἐπιστάμενοι, ταύτην μὲν ἐν τοῖς τῆς ψυχῆς καταχρύπτουσι τὰμείοις, τὰ δὲ δυσσεδῇ μετὰ τῶν ἄλλων χηρύτταυσιν. “Αλλοι δὲ τοῦ φθόνου τὸ πάθος δεξάμενοι, τὸ οἰκεῖον ἔχθος ἀφορμὴν τοῦ κατὰ τῆς ἀληθείας πολέμον πεποίηνται, καὶ πᾶσαν κατὰ τῶν τῆς ἀληθείας κηρύκων εἰσφέρουσι κακοήθειαν, Εἰσὶ δὲ οἵ τῶν μὲν ἀποστολικῶν δόγμάτων ἀσπάζονται τὴν ἀλήθειαν, τὴν δὲ τῶν κρατούντων δείσαντες δυναστείαν, δημοσιεῦσαι ταύτην πεφρίχασι" καὶ στένουσι μὲν καὶ ὀδύρονται τῶν κακῶν τὴν φορὰν, σύνεισι δὲ ὅμως τοῖς … τὰς τρικυμίας ἐγείρουσι. Ταύτης τῆς συμμορίας τὴν σὴν εἶναι θεοσέδειαν ὁριζόμεθα. Ὑγιαίνειν μὲν γὰρ αὑτὴν ἐν τοῖς θείοις δόγμασι πεπιστεύκαμεν, καὶ τὴν περὶ ἡμᾶς διασώζειν ἀγάπην νομίζομεν, διὰ μόνην δὲ: δειλίαν συμπεριφέρεσθαι τῷ χαιρῷ. Οὗ δὴ χάριν, οὐδενὶ τῶν ἄλλων ἐπιστέλλοντες, τῇ σῇ φιλοθεῖᾳ καὶ γράφομεν, -καὶ παρ' αὐτῆς δεχόμεθα τὰ τράμματα" τὸν μὲν σκοπὸν εἰδότες, «ἢ “δὲ δειλίᾳ συγγνώμην οὕτω πως νέμοντες. Ὁ δὲ φιλάνθρωπος Κύριος καὶ τὰς τῆς δειλείας παντελῶς νῦν ἀπέκοψεν ἀφορμὰς, τὴν μὲν χαινοτομηθεῖσαν δείξας ἀσέθδειαν, τὴν δὲ τῶν Εὐαγγελίων γυμνὴν ἐπιδείξας ἀλήθειαν. Ἡμεῖς δὲ οὔτε ταῖς θριξὶν ἰσαρίθμων ἡμῖν γενομένων στομάτων, ὑμνῆσαι κατ᾿ ἀξίαν τὸν φιλάνθρωδ τον δυνάμεθα Κύριον, ὅτι τὰ παρ᾽ ἡμῶν κηρυττόμενα, καὶ τοὺς ἐναντιωτάτους προφανῶς -κηρύττειν ἠνάγκασεν. Ἠκούσαμεν γὰρ ὡς καὶ τῆς σῆς φιλοθεῖας ὁ σύνοικος, γνοὺς τοὺς ἕν ταῖς μεγάλαις πόλεσι γεγενημένους ἀναθεματισμοὺς, ἐπαύσατο μὲν τὴν λοξὴν τῶν χαρχίνων πορείαν μιμούμενος, ἐδάδιυσε δὲ τὴν εὐθεῖαν περὶ δογμάτων διαλεχθεὶς ἕν τινι πανηγύρει. Χρὴ δὲ μὴ τοῖς χαιροῖς προσαρμόττειν τοὺς λόγους, ἀλλ᾽ ἀκλινῇ τῆς ἀληθείας τὸν -κανόνα διασώζειν ἀεί,
Epeidē tēs palaias hēmas anemnēsas historias, kai tōn Syrōn ephēs ton basilea, tōn tou Israēl ai basileōn to philanthrōpon logisamenon, hichetou schēma ladein, kai mē diamartein tēs aitēseōs " anamnēsthēti, despota, kai tēs theias orgę̄s. Ton gar ᾿Achaad tǭ eleǭ chrēsamenon panōlethrią paredōke, kai dia tou Prophētou tēn psēphon exēnenken. « Estai gar, phēsin, hē psychē sou anti tēs psychēs autou, kai ho laos sou anti tou laou autou.» Hēmeis de keleuometha dia toutōn chrisei cherannynai ton eleon, hōs ou pantos eleou areschontos ton tōn holōn Kyrion. Diapherontōs hoe logismou deitai sōphronos hē parousa hypothesis. Peri gar theiōn agōnizometha dogmatōn, en hois echomen tēn tēs sōtērias elpida. Pollēn de homōs estin idein kan toutois anthrōpōn diaphoran. Hoi men gar alēthōs tēn koinēn nosousin asedeian, hoi de adiaphorōs kai tauta kai ta toutois enantia prospherousin. “Heteroi de tēn alētheian epistamenoi, tautēn men en tois tēs psychēs katachryptousi tameiois, ta de dyssedę̄ meta tōn allōn chēryttausin. “Alloi de tou phthonou to pathos dexamenoi, to oikeion echthos aphormēn tou kata tēs alētheias polemon pepoiēntai, kai pasan kata tōn tēs alētheias kērykōn eispherousi kakoētheian, Eisi de hoi tōn men apostolikōn dogmatōn aspazontai tēn alētheian, tēn de tōn kratountōn deisantes dynasteian, dēmosieusai tautēn pephrichasi" kai stenousi men kai odyrontai tōn kakōn tēn phoran, syneisi de homōs tois … tas trikymias egeirousi. Tautēs tēs symmorias tēn sēn einai theosedeian horizometha. Hygiainein men gar hautēn en tois theiois dogmasi pepisteukamen, kai tēn peri hēmas diasōzein agapēn nomizomen, dia monēn de: deilian symperipheresthai tǭ chairǭ. Hou dē charin, oudeni tōn allōn epistellontes, tę̄ sę̄ philotheią kai graphomen, -kai par' autēs dechometha ta trammata" ton men skopon eidotes, «ē “de deilią syngnōmēn houtō pōs nemontes. Ho de philanthrōpos Kyrios kai tas tēs deileias pantelōs nyn apekopsen aphormas, tēn men chainotomētheisan deixas asethdeian, tēn de tōn Euangeliōn gymnēn epideixas alētheian. Hēmeis de oute tais thrixin isarithmōn hēmin genomenōn stomatōn, hymnēsai kat᾿ axian ton philanthrōd ton dynametha Kyrion, hoti ta par᾽ hēmōn kēryttomena, kai tous enantiōtatous prophanōs -kēryttein ēnankasen. Ēkousamen gar hōs kai tēs sēs philotheias ho synoikos, gnous tous hen tais megalais polesi gegenēmenous anathematismous, epausato men tēn loxēn tōn charchinōn poreian mimoumenos, edadiyse de tēn eutheian peri dogmatōn dialechtheis hen tini panēgyrei. Chrē de mē tois chairois prosarmottein tous logous, all᾽ aklinę̄ tēs alētheias ton -kanona diasōzein aei,
To Romulus, bishop.
Since you have reminded us of the ancient history, and said that the king of the Syrians, reckoning on the humanity of the kings of Israel, took the posture of a suppliant and did not fail in his request, remember, master, the divine anger as well. For Ahab, who showed that mercy, God gave over to utter destruction, and pronounced the sentence through the prophet: 'Your life shall be in place of his life, and your people in place of his people.' By this we are commanded to mix mercy with judgment, since not every mercy pleases the Lord of the universe. The present matter in particular needs sober reckoning. For we are contending for divine doctrines, in which we hold the hope of salvation. Yet even in these one can see great differences among people. Some truly suffer from the common impiety; others offer, with no distinction, both these teachings and their opposites. Others know the truth but hide it in the inner chambers of the soul, and preach impious things along with the rest. Others again, seized by the passion of envy, have made their private enmity a pretext for war against the truth, and bring every kind of malice against the heralds of the truth. And there are those who embrace the truth of the apostolic doctrines but, fearing the power of those in authority, shudder to make it public; they groan and lament the course of the evils, yet keep company with those who raise … the storms. To this company we judge your godliness to belong. For we trust that you are sound in the divine doctrines, and we think that you keep your love for us, but that from cowardice alone you go along with the times. For this reason, though we write to none of the others, we both write to your God-loving self and receive letters from you, knowing your purpose and in some such way granting pardon to your cowardice. But the humane Lord has now cut away entirely the grounds for cowardice, exposing the impiety that was newly invented and displaying the naked truth of the Gospels. Even if we had as many mouths as hairs, we could not praise the humane Lord as he deserves, because he has compelled even the bitterest opponents to proclaim openly what we preach. For we have heard that your God-loving self's neighbour, learning of the anathemas pronounced in the great cities, has stopped imitating the crooked walk of crabs and walked straight, when he discussed the doctrines at a festival. But one must not fit one's words to the times; one must always keep the rule of truth unbending.
Chapter 136
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Λίαν ἤλγησα τὴν συμόᾶσαν ὑμῖν ἀθυμίαν μεμὰθηκώς. Πῶς γὰρ οὐκ ἔμελλον τοῦτο πείσεσθαι, τὰ ὑμέτερα οἰκειούμενος, καὶ τῆς ἀποστολικῇς μεμνημένος νομοθεσίας, ἢ οὐ μόνον καίρειν μετὰ χαιρόντων, ἀλλὰ «καὶ κλαίειν μετὰ κλαιόντων παρεγγνᾷ; Καὶ αὐτὸ δέ γε τὸ πάθης ἱκανὸν εἰς συμπάθειαν κσὶ τοὺς δυσμενεστάτους ἑλκύσαι. Τί γὰρ οὕτως ἀνιαρὸν, ὡς ὁμοζύγου στερηθῆναι, ἐννόμως μὲν ἑλκυσάσης τὸν τοῦ γάμου ζυγὸν, τῷ δὲ συνοίχῳ θυμήρη τὸν βίον ἐργασαμένης, καὶ τῆς οἰκίας τὰς φροντίδας μερ'σαμένης, καὶ τὸ μὲν -ἕνδον οἰχουρησάσης, τὰ δ᾽ ἄλλα πάντα συγχυδερνῃσάσῃς " καὶ τὸ συνοίσειν μόλλον εἰσηγησαμένης, καὶ ταῖς τοῦ ἀνδρὸς ὑποθημοσύναις εἰξάσης; Τὸ δὲ καὶ σὺν ταύτῃ τὸν ἐξ αὐτῇς φύντα, καὶ ἐπιμελῶς ἐχτραφόντα, καὶ λόγοις ἐναὐτῷ τῷ ἦρι τῆς ἡλικίας, ἰούλων λοιπὸν χαθερπόντων, παραδοῦναι τῷ τάφῳ, ποίας ἀχθηδόνος ὑπερδολὴν καταλείπει; Εἰ μὲν οὖν εἰς αὐτὴν ἀποθλέψαιμεν μόνην τοῦ πάθους τὴν φύσιν, οὐδεμίαν ψυχαγωγίαν εἰσδέχεται. Εἰ δὲ τὸ θνητὸν τοῦ γένους εἰς νοῦν λάθοιμεν καὶ τὴν θείαν ψῆφον τὴν κατὰ τοῦ γένους ἐξενεχθεῖσαν, καὶ πρὸς τούτοις τὸ τοῦ πάθους κοινὸν (πλήρης γὰρ τῶν τοιούτων παθημάτων ὁ ϑίος)" οἴσομεν γενναίως τὸ γεγονὸς, καὶ τὰς τῆς ἀθυμίας ἀποχρουσόμεθα προσθολὰς, καὶ τὴν θαυχεν, ὁ Κύριος ἀφείλετο, ὡς τῷ Κυρίῳ ἔδοξεν, οὕτως καὶ ἐγένετο εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας. » Ἡμεῖς δὲ καὶ πλείους ἔχομεν εἰς παραψυχὴν ἀφορμάς. Τὰς γὰρ τῆς ἀναστάσεως ἐλπίδας ἐναργῶς ἐδεξάμεθα, καὶ τὴν τῶ τεθνεώτων τοῦ Δεσπότου ὗπνον κεκληκότος τὸν θάνατον. Εἰ δὲ πιστεύομεν, ὡσπεροῦν πιστεύομεν, ταῖς τοῦ Σωτῆρος φωναῖς, οὐ δεῖ θρηνεῖν τοὺς κοιμηθέντας, κἂν μακχρότερος ἢ τοῦ εἰωθότος ὃ ὕπνος. ᾿Αλλὰ προσδέχεσθαι μὲν χρὴ τὴν ἀνάστασιν " εἰδένα! δὲ ὡς σοφὸς ὧν τῶν ὅλων ὁ Πρύτανις, καὶ οὐ τὰ παρόντα μόγον, ἀλλὰ καὶ τὰ μέλλοντα γινώσκων σαφῶς, πρὸς τὸ συμφέρον ἰθύνει τὰ πράγματα. Τοῦτο δὴ καὶ σοφός τις εἰδὼς, περὶ τοιούτων θανάτων φιλοσοφεῖ, καί φησιν " « Ἥρπάγη πρὶν ἡ κακία ἀλλάξῃ σύνεσιν αὐτοῦ.» Παραχωρήσωμεν τοίνυν, παρακαλῶ, τῷ σοφῷ τοῦ παντὸς Κυδερνήτῃ, καὶ στέρξωμεν τὰ οἰκονομούμενα, ὁποῖά ποτ᾽ ἂν ἧ, κἂν θυμήρη, κἂν λυπηρά. Σύμφορα γὰρ ταῦτα καὶ λυσιτελῇ, καὶ φιλοσοφίας
Lian ēlgēsa tēn symoasan hymin athymian memathēkōs. Pōs gar ouk emellon touto peisesthai, ta hymetera oikeioumenos, kai tēs apostolikę̄s memnēmenos nomothesias, ē ou monon kairein meta chairontōn, alla «kai klaiein meta klaiontōn parengną? Kai auto de ge to pathēs hikanon eis sympatheian ksi tous dysmenestatous helkysai. Ti gar houtōs aniaron, hōs homozygou sterēthēnai, ennomōs men helkysasēs ton tou gamou zygon, tǭ de synoichǭ thymērē ton bion ergasamenēs, kai tēs oikias tas phrontidas mer'samenēs, kai to men -hendon oichourēsasēs, ta d᾽ alla panta synchydernę̄sasę̄s " kai to synoisein mollon eisēgēsamenēs, kai tais tou andros hypothēmosynais eixasēs? To de kai syn tautę̄ ton ex autę̄s phynta, kai epimelōs echtraphonta, kai logois enautǭ tǭ ēri tēs hēlikias, ioulōn loipon chatherpontōn, paradounai tǭ taphǭ, poias achthēdonos hyperdolēn kataleipei? Ei men oun eis autēn apothlepsaimen monēn tou pathous tēn physin, oudemian psychagōgian eisdechetai. Ei de to thnēton tou genous eis noun lathoimen kai tēn theian psēphon tēn kata tou genous exenechtheisan, kai pros toutois to tou pathous koinon (plērēs gar tōn toioutōn pathēmatōn ho ϑios)" oisomen gennaiōs to gegonos, kai tas tēs athymias apochrousometha prostholas, kai tēn thauchen, ho Kyrios apheileto, hōs tǭ Kyriǭ edoxen, houtōs kai egeneto eiē to onoma Kyriou eulogēmenon eis tous aiōnas. » Hēmeis de kai pleious echomen eis parapsychēn aphormas. Tas gar tēs anastaseōs elpidas enargōs edexametha, kai tēn tō tethneōtōn tou Despotou hypnon keklēkotos ton thanaton. Ei de pisteuomen, hōsperoun pisteuomen, tais tou Sōtēros phōnais, ou dei thrēnein tous koimēthentas, kan makchroteros ē tou eiōthotos ho hypnos. ᾿Alla prosdechesthai men chrē tēn anastasin " eidena! de hōs sophos hōn tōn holōn ho Prytanis, kai ou ta paronta mogon, alla kai ta mellonta ginōskōn saphōs, pros to sympheron ithynei ta pragmata. Touto dē kai sophos tis eidōs, peri toioutōn thanatōn philosophei, kai phēsin " « Hērpagē prin hē kakia allaxę̄ synesin autou.» Parachōrēsōmen toinyn, parakalō, tǭ sophǭ tou pantos Kydernētę̄, kai sterxōmen ta oikonomoumena, hopoia pot᾽ an hē, kan thymērē, kan lypēra. Symphora gar tauta kai lysitelę̄, kai philosophias
To Cyrus, magistrianus.
I was deeply grieved to learn of the despondency that has come upon you. How could I not feel this, when I make your affairs my own and remember the apostolic precept, which bids us not only to rejoice with those who rejoice but also to weep with those who weep? And the suffering itself is enough to draw even the most hostile to sympathy. For what is so painful as to be deprived of a wife who lawfully drew the yoke of marriage with her husband, made his life pleasant, shared the cares of the household, kept the home within and helped steer everything else, advised what was more profitable, and yielded to her husband's counsels? And to commit to the tomb along with her the son born of her, carefully reared, … in letters, in the very spring of his age, when the first down was beginning to creep over his cheeks: what extreme of grief does that leave unreached? If we look only at the nature of the suffering, it admits no comfort. But if we take to mind the mortality of our race, and the divine sentence pronounced against our race, and besides this that the suffering is common to all (for life is full of such sufferings), we shall bear what has happened nobly, beat back the assaults of despondency, and … '… the Lord has taken away; as it seemed good to the Lord, so it has come to pass; may the name of the Lord be blessed forever.' We have still more grounds for comfort. For we have received the hope of the resurrection clearly, and … of the dead, since the Master has called death sleep. If we believe the Saviour's words, as indeed we do, we ought not to mourn those who have fallen asleep, even if the sleep is longer than usual. We ought rather to await the resurrection, and to know that the Ruler of the universe, being wise, and knowing clearly not only the present but also the future, steers affairs toward what is profitable. A certain wise man who knew this speaks wisely about such deaths and says: 'He was snatched away lest wickedness should change his understanding.' Let us yield, then, I beg you, to the wise Pilot of the universe, and be content with what he arranges, whatever it may be, pleasant or painful. For these things are profitable and advantageous, and … of philosophy …
Chapter 137
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Ὁ μὲν μακάριος Δαδὶδ ἕτερά τινα πεπλημμέλη» κεν, ἃ καὶ ἀνάγραπτα πεποίηκεν εἰς τὴν τῶν ἐσομέγων ὠφέλειαν ὁ σοφῶς ἅπαντα πρυτανεύων Θεός. ᾿Αδεσαλὼν δὲ ὁ πατραλοίας, καὶ μιαιφόνος, καὶ δυσσεδὴς, καὶ παμπόνηρος τύραννος, οὐκ ἐχείνων χάριν τὴν κατὰ τοῦ πατρὸς ἀνεδέξατο λύτταν " ἀλλὰ τῆς τυραννίδος ἐπιθυμήσας, τὸν ἀδικώτατον ἐκεῖνον προείλετο πόλεμον. Ὁ μέντοι θεῖος Δαδὶδ, καὶ τούτων οὕτω γιγνομένων, τῆς μελείας. Κἀγὼ τοίνυν ἕτερα μέν τινα ἐμαυτῷ σύνοιδα πλημμελήματα, τὴν δέ γε δογματιχὴν τῶν ἀποστόλων διδασκαλίαν ἀχραιφνῇ διετήρησα. Οἱ δὲ καὶ τοὺς θείους καὶ τοὺς ἀνθρωπείους πατήσαντες νόμους, καὶ ἀπόντας ἡμᾶς κατακρίναντες, οὐκ ὑπὲρ ὧν ἡμάρτομεν τὴν ψῆφον ἐξήνεγκαν " οὐ γὰρ ἣν αὐτοῖ,, δῆλα τὰ κεκρυμμένα" ἀλλὰ ψευδολογίαν καὶ συκοφαντίαν ὕφηναν καθ᾽ ἡμῶν, μᾶλλον δὲ τοῖς ἀποστολικοῖς δόγμᾶσι προφανῶς πολεμοῦντες, τὸν ἐκείνοι; ἑπόμενον ἀπεκήρυξαν. ε ᾿Αλλ᾽ ἐξηγέρθη ὡς ὁ ὑπνῶν Κύριος, καὶ διήλεγξε τοὺς ἐχθροὺς αὑτοῦ, καὶ ὄνειδος αἰώνιον ἔδωκεν αὐτοῖς. ») Καὶ τὰ μὲν χίόδηλα καὶ νόθα διεσχέδασε δόγματα, ἃ δὲ πορέδωχεν ἡμῖν ἐν τοῖς ἱεροῖς Εὐαγγελίοις, σὺν παῤῥησίᾳ κηρύττεσθαι παρεσχεύασεν. Ἡμῖν δὲ ταῦτα εἰς τελείαν ἀρκεῖ θυμηδίαν. Οὐδὲ γὰρ πόλεως ἐπιθυμοῦμεν, ἐν ἧ μοχθοῦντες τὸν ἅπαντα διατετελέχαμεν χρόνον " ἀλλὰ τὴν τῶν Εὐαγγελίων ἀλήθειαν ποθοῦμεν χρατυνομένην ὁρᾷν. Τοῦ τον δὲ ἡμῶν τὸν πόθον ὁ Δεσπότης πεπλήρωκεν. Διὰ ρὸν Κύριον ὑμνοῦμεν, καὶ τὴν ὑμετέραν θεοσέδειαν τοῦτο σὺν ἡμῖν παρακαλοῦμεν ποιεῖν, καὶ ὑμνοῦντας ἱκετεῦσαι σπουδαίως, ἵνα καὶ τοὺς νῦν μὲν ταῦτα, νῦν δὲ ἐκεῖνα λέγοντας, καὶ πρὸς τοὺς καιροὺς μετατὴν τῶν φύλλων … Κύριος, καὶ ἐπὶ τῆς πέτρας ἐρεΐσῃ, καὶ δοίη πάντων … προτιμᾷν τὴν ἀλήθειαν.
Ho men makarios Dadid hetera tina peplēmmelē» ken, ha kai anagrapta pepoiēken eis tēn tōn esomegōn ōpheleian ho sophōs hapanta prytaneuōn Theos. ᾿Adesalōn de ho patraloias, kai miaiphonos, kai dyssedēs, kai pamponēros tyrannos, ouk echeinōn charin tēn kata tou patros anedexato lyttan " alla tēs tyrannidos epithymēsas, ton adikōtaton ekeinon proeileto polemon. Ho mentoi theios Dadid, kai toutōn houtō gignomenōn, tēs meleias. Kagō toinyn hetera men tina emautǭ synoida plēmmelēmata, tēn de ge dogmatichēn tōn apostolōn didaskalian achraiphnę̄ dietērēsa. Hoi de kai tous theious kai tous anthrōpeious patēsantes nomous, kai apontas hēmas katakrinantes, ouk hyper hōn hēmartomen tēn psēphon exēnenkan " ou gar hēn autoi,, dēla ta kekrymmena" alla pseudologian kai sykophantian hyphēnan kath᾽ hēmōn, mallon de tois apostolikois dogmasi prophanōs polemountes, ton ekeinoi? hepomenon apekēryxan. e ᾿All᾽ exēgerthē hōs ho hypnōn Kyrios, kai diēlenxe tous echthrous hautou, kai oneidos aiōnion edōken autois. ») Kai ta men chiodēla kai notha dieschedase dogmata, ha de poredōchen hēmin en tois hierois Euangeliois, syn parrhēsią kēryttesthai parescheuasen. Hēmin de tauta eis teleian arkei thymēdian. Oude gar poleōs epithymoumen, en hē mochthountes ton hapanta diatetelechamen chronon " alla tēn tōn Euangeliōn alētheian pothoumen chratynomenēn horąn. Tou ton de hēmōn ton pothon ho Despotēs peplērōken. Dia ron Kyrion hymnoumen, kai tēn hymeteran theosedeian touto syn hēmin parakaloumen poiein, kai hymnountas hiketeusai spoudaiōs, hina kai tous nyn men tauta, nyn de ekeina legontas, kai pros tous kairous metatēn tōn phyllōn … Kyrios, kai epi tēs petras ereïsę̄, kai doiē pantōn … protimąn tēn alētheian.
To John, archimandrite.
The blessed David committed certain other offences, which God, who directs all things wisely, had recorded for the benefit of those to come. But Absalom, the parricide, the bloodstained, the impious and utterly wicked tyrant, did not take up his frenzy against his father on their account; he coveted the tyranny and chose that most unjust war. Yet the divine David, even when these things were happening, … of the offence. So I too am conscious of certain other faults in myself, but I have kept the doctrinal teaching of the apostles undefiled. Those who trampled on both divine and human laws and condemned us in our absence did not pronounce their sentence for our sins, for hidden things were not known to them; they wove falsehood and slander against us, or rather, openly warring against the apostolic doctrines, they proscribed the one who follows them. 'But the Lord awoke as one asleep, and refuted his enemies, and gave them everlasting reproach.' He scattered the counterfeit and spurious doctrines, and made ready for what he handed down to us in the holy Gospels to be proclaimed with boldness. This is enough for our perfect joy. For we do not desire a city, the one in which we toiled the whole of our time; we long to see the truth of the Gospels prevail. This longing of ours the Master has fulfilled. Therefore we praise the Lord, and beg your godliness to do this with us, and while praising to entreat earnestly that the Lord may also … those who say now this and now that, and change with the times like the leaves …, and set them on the rock, and grant them all … to prefer the truth.
Chapter 138
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Ἡμεῖς μὲν ἣν ἐλάχομεν ἡσυχίαν ἀσπαστῶς μεθα, καὶ τοὺς ὀνησιφόρους αὐτῆς καὶ ἡδίστους τρυγῶμεν καρπούς. Ὁ δὲ φιλόχριστος ἡμῶν βασιλεὺς, «ἧς εὐσεδείας καρπὸν τὴν βασιλείαν δρεψάμενος, ἀπαρχὰς τῆς βασιλείας τῷ δοτῇρι τῆς βασιλείας προσήνεγκεν, τῶν χειμαζομένων Ἐκκλησιῶν τὴν γαλήνην, τὸ τῆς πολεμηθείσης πίστεως κράτος, τῶν εὐαγγελικῶν δογμάτων τὴν νίκην. Προ[ σἸτέθειχε δὲ τούτοις τῆς ἡμετέρας ἀδικίας τὴν ἴασιν. Τίς γὰρ τοιαύτὴν ἣ τοσαύτην ἀδικίαν ἀχήχοε πώποτε; Τίς ἀπὼν ἀνδροφόνος κατεδικάσθη; Τίς γάμων ἐπίδουλος μὴ Β παρὼν κατεκρίθη; Τίς τοιχωρύχος, ἣ τυμδωρύχο;, ἢ γόης, ἣ ἱερόσυλος, ἣ ἄλλο τι τῶν τοῖς νόμοις ἀπειρημένων τολμήσας, δραμεῖν μὲν εἷς τὸ δικαστήριον ἐπειγόμενος ἐκωλύθη, ἀνῃρέθη δὲ πόῤῥωθεν ὧν τῇ τοῦ διχάζοντος ψήφῳ; ᾿Αλλ᾽ ἐπ᾽ ἐχείνων μὲν γέγονε τοιοῦτον οὐδέν " οἱ γὰρ νόμοι κελεύουσι πλησίον ἀλλήλων πρὸ τοῦ διχάζοντος ἑστάναι καὶ τὸν διώκοντα καὶ τὸν φεύγοντα, καὶ τοὺς προφανεῖς ἐλέγχους ἀναμένειν τὸν δικαστὴν, καὶ τηνικαῦτα λοιπὸν ἣ ὡς ἀθῶον ἀφιέναι, ἣ κολάζειν ὡς ὑπεύθυνον ταῖς γραφαῖς. Ἐφ᾽ ἡμῶν δὲ πᾶν τοὐναντίον συνέθη. Τὰ βασιλικὰ μὲν γὰρ ἡμᾶς γράμματα καταλαδεῖν «τὴν πολυθρύλλητον ἐχεένην ἐκώλυσε σύνοδον " οἱ δὲ διχαιόταάτοι δικασταὶ τὸν ἀπόντα κατέκριναν, οὐ δικάσαντες, μᾶλλον δὲ καὶ λίαν ἐπαινέσαντες τὰ δῆθεν εἰς χατθεῖος νόμος, οὔτε ἀνθρώπων αἰδὼς διεκώλυσε τὴν σφαγήν. ᾿Αλλὰ προσέτατκε" μὲν ὁ πρόεδρος, νος τὴν ἀλήθειαν, καὶ τὴν δυναστείαν θεραπεύων «ἣν πρόσκαιρον " ὑπήκουον δὲ οἱ ταυτὰ ἡμῖν φρονοῦντες, καὶ τῶν δογμάτων κοινωνοῦντες, καὶ τὰ ἡμέτερα ἐπὶ πλεῖστον θαυμάσαντες. ᾿Αλλ᾽ ὅμως ἐκεῖνος καιρὸς τῶν μὲν τὴν προδοσίαν', τῶν δὲ τὴν δειλίαν διῆλεγξεν᾽ ἧμῖν δὲ παρέσχεν ἀφορμὴν παῤῥησίας τὰ ὑπὲρ τῆς ἀληθείας παθήματα. Καὶ κεχάρισται ἡμῖν ὁ Δεσπότης Χριστὸς οὗ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ ἠάσχειν " χάρισμα γάρ ἔστι μέγιστον, τὰ ὑπὲρ τοῦ Δεσπότον παθήματα. Ὁ δὲ θεῖος ᾿Απόστολος καὶ τῶν μεγάλων ταῦτα θαυμάτων προτίθησιν. Ἐπὶ τούτοις χἀγὼ σεμνυνόμενος ὁ χαμαιπετῇς, καὶ σμικρὸς, καὶ μηδεμίαν ἔχων ἄλλην καυχήματος ἀφορμὴν, τὴν ὑμετόραν μεγαλοφυῖαν παρακαλῶ, τὰς εὐχαριστηρίους φωνὰς ὑπὲρ τῆς ἐμῆς εὐτελείας τῷ φιλοχρίστῳ προσενεγκεῖν βασιλεῖ, καὶ τῇ εὐσεδεστάτῇ καὶ θεοφιλεστάτῃ Αὐγούστῃ, τῇ τῶν καλῶν διδα σχάλῳ, ὅτι τοιούτοις δώροις τὸν μεγαλόδωρον τὴν ἡμείψατο, καὶ τῆς βασιλείας ὑποδάθραν καὶ κρηπῖδα τὸν ὑπὲρ τῆς εὐσεδείας ἐποιήσατο ζῆλον. Πρὸς δὲ τούτοις καὶ ἱχετεύσατε αὐτῶν τὴν θεοφιλῇ κορυφὴν, τέλος ἐπιθεῖναι τοῖς ὁρισθεῖσι καλῶς, καὶ συναγαγεῖν σύνοδον, μὴ πάλιν ταραχοποιῶν καὶ συγκλύδων ἀνθρώπων πεπληρωμένην, ἀλλὰ τούτων μὲν πάντων χεχωρισμέγνην, κρινόντων δὲ τὰ θεῖα καὶ περὶ πολλοῦ ποιουμένων, καὶ πάντων ὁμοῦ τῶν ἀνθρωπίνων τὴν ἀλήθειαν προτιμώντων. Εἰ δὲ βούλεται αὐτῶν τὸ κράτος τὴν παλαιὰν πρυτανεῦσαι ταῖς Ἐκκλησίαις εἰρήνην (βούλεται δὲ), ἀντιδολήσατε αὐτῶν τὴν εὐσέδειαν παρεῖναι τοῖς πραττομένοις, ἵνα τοὺς τἀναντία προαιρουμένους τῇ παρουσίᾳ δεδίξηται, καὶ μηδὲν ἀντίπαλον ἣ ἀλήθεια ἔχῃ" ἄλλ᾽ αὐτὴ κατ᾽ αὐτὴν ἐξετάζῃ τῶν πραγμάτων τὴν φύσιν, καὶ τὸν τῶν ἀποστολικῶν δογμάτων χαρακτῇρα. Ταῦτα δὲ ἐξαιτῶ παρὰ τῆς ὑμετέρας μεγαλοφυῖας, οὐκ ὡς τὴν Κύῤῥον πάλιν ἰδεῖν ποθῶν (οἷδε γὰρ ὑμῶν τὸ μέγεθος [τῆς πολίχνης [τὴν ἐρημίαν, ἧς ἀμηγέπη τὸ εἰδεχθὲς χατεχρύψαμεν ταῖς τῶν παντοδαπῶν οἱκοδομημάτων πολυτελείαις), ᾿ἀλλ᾽ ἵνα δειχθῇ καὶ τὰ παρ᾽ ἡμῶν χηρυττόμενα τοῖς ἀποστολικοῖς συμδαῖνοντα δόγμασι, καὶ νόθα καὶ χκίδδηλα τὰ τῶν ἐναντίων εὑρέματα. Τούτου γὰρ γενομένου (σὺν Θεῷ δὲ εἰρήσθω), τὰς λειπομένας ἡμέρας σὺν εὐθυμίᾳ βιώαημεν ἔνθα ἂν ἡμᾶς διάγειν ὁ Δεσπότης κελεύσῃ. Πρέπει δὲ ὑμῖν εὐσεδείᾳ συντεθραμμένοις, καὶ τῆς ἀρετῇ: κεκτημένοις τὸν πλοῦτον, τόνδε τὸν ζῆλον ἀναλαδεῖν, καὺ προθυμίαν ἔχοντας, καὶ τὸν εὐσεδέστατον βασιλέα, καὶ τὴν φιλόχριστον Αὐγούσταν, ταῖς παρακλήσεσι προθυμοτέρους ἐργάσασθαι, ἵνα τῷ ἀξιεπαίνῳ ζήλῳ τὴν πανεύφημον αὐτῶν βασι-
Hēmeis men hēn elachomen hēsychian aspastōs metha, kai tous onēsiphorous autēs kai hēdistous trygōmen karpous. Ho de philochristos hēmōn basileus, «hēs eusedeias karpon tēn basileian drepsamenos, aparchas tēs basileias tǭ dotę̄ri tēs basileias prosēnenken, tōn cheimazomenōn Ekklēsiōn tēn galēnēn, to tēs polemētheisēs pisteōs kratos, tōn euangelikōn dogmatōn tēn nikēn. Pro[ sItetheiche de toutois tēs hēmeteras adikias tēn iasin. Tis gar toiautēn hē tosautēn adikian achēchoe pōpote? Tis apōn androphonos katedikasthē? Tis gamōn epidoulos mē B parōn katekrithē? Tis toichōrychos, hē tymdōrycho?, ē goēs, hē hierosylos, hē allo ti tōn tois nomois apeirēmenōn tolmēsas, dramein men heis to dikastērion epeigomenos ekōlythē, anę̄rethē de porrhōthen hōn tę̄ tou dichazontos psēphǭ? ᾿All᾽ ep᾽ echeinōn men gegone toiouton ouden " hoi gar nomoi keleuousi plēsion allēlōn pro tou dichazontos hestanai kai ton diōkonta kai ton pheugonta, kai tous prophaneis elenchous anamenein ton dikastēn, kai tēnikauta loipon hē hōs athōon aphienai, hē kolazein hōs hypeuthynon tais graphais. Eph᾽ hēmōn de pan tounantion synethē. Ta basilika men gar hēmas grammata kataladein «tēn polythryllēton echeenēn ekōlyse synodon " hoi de dichaiotaatoi dikastai ton aponta katekrinan, ou dikasantes, mallon de kai lian epainesantes ta dēthen eis chattheios nomos, oute anthrōpōn aidōs diekōlyse tēn sphagēn. ᾿Alla prosetatke" men ho proedros, nos tēn alētheian, kai tēn dynasteian therapeuōn «hēn proskairon " hypēkouon de hoi tauta hēmin phronountes, kai tōn dogmatōn koinōnountes, kai ta hēmetera epi pleiston thaumasantes. ᾿All᾽ homōs ekeinos kairos tōn men tēn prodosian', tōn de tēn deilian diēlenxen᾽ hēmin de pareschen aphormēn parrhēsias ta hyper tēs alētheias pathēmata. Kai kecharistai hēmin ho Despotēs Christos hou monon to eis auton pisteuein, alla kai to hyper autou ēaschein " charisma gar esti megiston, ta hyper tou Despoton pathēmata. Ho de theios ᾿Apostolos kai tōn megalōn tauta thaumatōn protithēsin. Epi toutois chagō semnynomenos ho chamaipetę̄s, kai smikros, kai mēdemian echōn allēn kauchēmatos aphormēn, tēn hymetoran megalophuian parakalō, tas eucharistērious phōnas hyper tēs emēs euteleias tǭ philochristǭ prosenenkein basilei, kai tę̄ eusedestatę̄ kai theophilestatę̄ Augoustę̄, tę̄ tōn kalōn dida schalǭ, hoti toioutois dōrois ton megalodōron tēn hēmeipsato, kai tēs basileias hypodathran kai krēpida ton hyper tēs eusedeias epoiēsato zēlon. Pros de toutois kai hicheteusate autōn tēn theophilę̄ koryphēn, telos epitheinai tois horistheisi kalōs, kai synagagein synodon, mē palin tarachopoiōn kai synklydōn anthrōpōn peplērōmenēn, alla toutōn men pantōn chechōrismegnēn, krinontōn de ta theia kai peri pollou poioumenōn, kai pantōn homou tōn anthrōpinōn tēn alētheian protimōntōn. Ei de bouletai autōn to kratos tēn palaian prytaneusai tais Ekklēsiais eirēnēn (bouletai de), antidolēsate autōn tēn eusedeian pareinai tois prattomenois, hina tous tanantia proairoumenous tę̄ parousią dedixētai, kai mēden antipalon hē alētheia echę̄" all᾽ autē kat᾽ autēn exetazę̄ tōn pragmatōn tēn physin, kai ton tōn apostolikōn dogmatōn charaktę̄ra. Tauta de exaitō para tēs hymeteras megalophuias, ouk hōs tēn Kyrrhon palin idein pothōn (hoide gar hymōn to megethos [tēs polichnēs [tēn erēmian, hēs amēgepē to eidechthes chatechrypsamen tais tōn pantodapōn hoikodomēmatōn polyteleiais), ᾿all᾽ hina deichthę̄ kai ta par᾽ hēmōn chēryttomena tois apostolikois symdainonta dogmasi, kai notha kai chkiddēla ta tōn enantiōn heuremata. Toutou gar genomenou (syn Theǭ de eirēsthō), tas leipomenas hēmeras syn euthymią biōaēmen entha an hēmas diagein ho Despotēs keleusę̄. Prepei de hymin eusedeią syntethrammenois, kai tēs aretę̄: kektēmenois ton plouton, tonde ton zēlon analadein, kau prothymian echontas, kai ton eusedestaton basilea, kai tēn philochriston Augoustan, tais paraklēsesi prothymoterous ergasasthai, hina tǭ axiepainǭ zēlǭ tēn paneuphēmon autōn basi-
To Anatolius, patrician.
We for our part … gladly the quiet that has fallen to our lot, and we gather its profitable and most pleasant fruits. But our Christ-loving emperor, having reaped the empire as the fruit of his piety, has offered to the Giver of the empire, as first-fruits of his reign, the calm of the storm-tossed churches, the strength of the faith that was warred upon, and the victory of the gospel doctrines. To these he has added the healing of the injustice done to us. For who has ever heard of such or so great an injustice? What murderer was condemned in his absence? What plotter against marriages was condemned when not present? What housebreaker or tomb-robber, sorcerer or temple-robber, or one who dared anything else forbidden by the laws, was prevented from hastening to the court when he was eager to run to it, and was then destroyed from far away by the judge's vote? Nothing of the kind has happened in their cases. For the laws order the accuser and the accused to stand near each other before the judge, and the judge to wait for clear proofs, and only then either to release the man as innocent or to punish him as guilty under the charges. In our case the very opposite happened. Imperial letters prevented us from reaching that notorious synod, and the most just judges condemned the absent man without trying him, or rather while praising highly what was supposedly … neither the divine law nor shame before men prevented the slaughter. The president ordered it, … the truth and courting a power that was temporary; and those who think as we do, share the same doctrines, and had greatly admired our writings obeyed. Yet that time exposed the treachery of some and the cowardice of others, while to us the sufferings for the truth gave occasion for boldness. The Lord Christ has granted us not only to believe in him but also to suffer for him; for sufferings for the Master are a very great gift, and the divine Apostle puts them even before great wonders. Taking pride in these things, I, who am lowly and small and have no other ground of boasting, beg your magnificence to offer thanks for my insignificance to the Christ-loving emperor and to the most pious and God-beloved Augusta, the teacher of good things, because she has repaid the bountiful Giver with such gifts and made zeal for piety the base and foundation of her rule. And besides this, entreat their God-beloved head to bring what has been well decided to completion, and to assemble a synod, not again filled with troublemakers and a rabble, but free of all such, made up of men who judge divine things, value them highly, and prefer the truth to all human things together. If their power wishes to restore the old peace to the churches (and it does), implore their piety to be present at the proceedings, so that their presence may frighten those who choose the opposite, and the truth may have no opponent but may examine by itself the nature of the matters and the stamp of the apostolic doctrines. I ask this of your magnificence not because I long to see Cyrus again (for your greatness knows the desolation of the little town, whose ugliness we have to some extent hidden by the costliness of buildings of every kind), but so that it may be shown both that what we preach agrees with the apostolic doctrines and that the inventions of the opponents are spurious and counterfeit. When this is done (be it said, God willing), we shall live the remaining days cheerfully wherever the Master orders us to live. It befits you, who were brought up in piety and have acquired the wealth of virtue, to take up this zeal, being eager yourselves and making the most pious emperor and the Christ-loving Augusta more eager by your appeals, so that by this praiseworthy zeal their all-praised reign …
Chapter 139
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Ἔδει καὶ τοῦτο τοῖς ἄλλοις τῆς ὑμετέρας ἀνδρίας κατορθώμασι προστεθῆναι, τὸ τὸν εὐσεδέστατον. ἡμῶν καὶ φιλόχριστον βασιλέα, ὃν ἡ θεία χάρις ἐπ᾽ εὐεργεσίᾳ τῶν ἀρχομένων ἀνέδειξε, διὰ ςῆς ὑμεπέρας μεγαλοφυΐας μαθεῖν τὴν τῆς καθ᾽ ἡμῶν ἀδι--. χίας ὑπερδολῆν, καὶ λῦσαι νόμῳ νόμον δικαίῳ τὸν. οὐ τοιοῦτον. Εἰ γὰρ καὶ ἡμεῖς, ὑπὸ τῆς θείας ἐρειδόμενοι Προμηθείας, ἀφορμὴν ἀγαθῶν ἐποιήσαμεν. τὴν νομισθεῖσαν τιμωρίαν, καὶ τὴν. ἡσυχίαν ἀσπαστῶς ἐδεξάμεθα " ἀλλ᾽’ οὖν ἄδικα πεπόνθαμεν καὶ παράνομα, οὐδὲν μὲν πεπλημμεληχότες ὧν ἐσυχοφάντησαν ἡμᾶς οἱ τῆς ἁληθείας ἐχθροὶ, τὰ δὲ τῶν τὰ μέγιστα τετολμηκότων. πεπονθότες δεινά " μᾶλλον δὲ καὶ τούτων ὑπέστημεν χαλεπώτερα. ᾿Ακρίτως γὰρ καὶ ἐχρίθημεν, καὶ ἀπόντες χατεδιχάσθημεν " καὶ βασιλικοῖς γράμμασι κωλυθέντες καταλαθδεῖν τὴν Ἔφεσον, τὴν δικαιοτάτην τῶν ἱερῶν δικαστῶν ἐδεξάμεθα ψῆφον. ᾿Αλλὰ ταῦτα πάντα λέλυκεν ὁ γαληνότατος βασιλεὺς, διὰ τὴν τῆς ὑμετέρας μεγαλοπρε- “είας σπουδὴν. Ἐγὼ δὲ ἀδικεῖν νομίσας εἰ σιγήσαιδι, καὶ μηδὲ χάριν ὁμολογήσαιμε, ἐπὶ τάδε ἦλθον τὰ γράμματα, δι' ὧν τὸ ὑμέτερον παρακαλῶ μέγεθος, τὰς ὑπὲρ ἡμῶν εὐφημίας καὶ τῷ νικηφόρῳ καὶ φυλοχρίστῳ βασιλεῖ προσενεγκεῖν, καὶ τῇ θεοφιλεστάτῃ͵ … ὑπὲρ ὧν εἰς δύναμιν … τὸν ἀγαθὸν ἱχετεύω Δεσπότην, ὥστε αὐτῶν βεδαίαν φυλάξαι τὴν βασιλείαν, τῶν μὲν ὑπηκόων φιλανθρώπως προμηθουμένην, τοὺς δὲ πολεμίους δεδιττομένην, καὶ τὴν ἀξιέπαινον εἰρήνην πρυτανεύουσαν ἅπασιν. Ἰκετεῦσαι δὲ αὑτοὺς παραχληθήτω τὸ ὑμέτερον μέγεθος, δοῦναι λύσιν τελείαν τῷ τῆς Ἐκκλησίας χειμῶνι, καὶ κελεῦσαι συναθροισθῆναι σύνοδον, μὴ πάλιν τῶν θορυθεῖν εἰωθότων τὸ συνέδριον ταραττόντων, ἀλλὰ μεθ᾽ ἡσυχίας τῶν τὰ θεῖα πεπαιδευμένων τὰ μὲν ἀποστολικὰ δόγματα βεθαιούντων, ἀπο-κρινόντων δὲ τὰ νόθα καὶ τὴς ἀληθείας ἀλλότρια " ἵνα καὶ τὸ ἐντεῦθεν δρέψηται κέρδος τὸ ὑμέτερον
Edei kai touto tois allois tēs hymeteras andrias katorthōmasi prostethēnai, to ton eusedestaton. hēmōn kai philochriston basilea, hon hē theia charis ep᾽ euergesią tōn archomenōn anedeixe, dia sēs hymeperas megalophyïas mathein tēn tēs kath᾽ hēmōn adi--. chias hyperdolēn, kai lysai nomǭ nomon dikaiǭ ton. ou toiouton. Ei gar kai hēmeis, hypo tēs theias ereidomenoi Promētheias, aphormēn agathōn epoiēsamen. tēn nomistheisan timōrian, kai tēn. hēsychian aspastōs edexametha " all᾽’ oun adika peponthamen kai paranoma, ouden men peplēmmelēchotes hōn esychophantēsan hēmas hoi tēs halētheias echthroi, ta de tōn ta megista tetolmēkotōn. peponthotes deina " mallon de kai toutōn hypestēmen chalepōtera. ᾿Akritōs gar kai echrithēmen, kai apontes chatedichasthēmen " kai basilikois grammasi kōlythentes katalathdein tēn Epheson, tēn dikaiotatēn tōn hierōn dikastōn edexametha psēphon. ᾿Alla tauta panta lelyken ho galēnotatos basileus, dia tēn tēs hymeteras megalopre- “eias spoudēn. Egō de adikein nomisas ei sigēsaidi, kai mēde charin homologēsaime, epi tade ēlthon ta grammata, di' hōn to hymeteron parakalō megethos, tas hyper hēmōn euphēmias kai tǭ nikēphorǭ kai phylochristǭ basilei prosenenkein, kai tę̄ theophilestatę̄͵ … hyper hōn eis dynamin … ton agathon hicheteuō Despotēn, hōste autōn bedaian phylaxai tēn basileian, tōn men hypēkoōn philanthrōpōs promēthoumenēn, tous de polemious dedittomenēn, kai tēn axiepainon eirēnēn prytaneuousan hapasin. Iketeusai de hautous parachlēthētō to hymeteron megethos, dounai lysin teleian tǭ tēs Ekklēsias cheimōni, kai keleusai synathroisthēnai synodon, mē palin tōn thorythein eiōthotōn to synedrion tarattontōn, alla meth᾽ hēsychias tōn ta theia pepaideumenōn ta men apostolika dogmata bethaiountōn, apo-krinontōn de ta notha kai tēs alētheias allotria " hina kai to enteuthen drepsētai kerdos to hymeteron
To Aspar, consular and patrician.
This too had to be added to the other achievements of your courage: that our most pious and Christ-loving emperor, whom divine grace has raised up for the benefit of his subjects, should learn through your magnificence how extreme the injustice done to us was, and undo an unjust law with a just one. For even if we, upheld by divine Providence, made the supposed punishment an occasion of good, and gladly welcomed the quiet, still we have suffered unjust and lawless things, having committed none of the offences of which the enemies of the truth slandered us, yet having suffered what those who dared the greatest crimes suffer; or rather we have undergone worse than they. For we were judged without a trial and condemned in our absence; and after imperial letters had prevented us from reaching Ephesus, we received the 'most just' sentence of the holy judges. But all this the most serene emperor has undone, through the zeal of your magnificence. Thinking that I would do wrong if I kept silent and did not even acknowledge the favour, I have come to this letter, by which I beg your greatness to offer thanks on our behalf to the victorious and Christ-loving emperor and to the most God-beloved … For these things, as far as I can, … I entreat the good Master to keep their reign secure, caring humanely for its subjects, frightening its enemies, and presiding over a praiseworthy peace for all. Let your greatness be pleased to entreat them to give a complete end to the church's storm, and to order a synod to be assembled, not again with those who are accustomed to make an uproar disturbing the council, but with men taught in divine things, who in quiet will confirm the apostolic doctrines and reject what is spurious and foreign to the truth; so that your … may reap the gain from this …
Chapter 140
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Λίαν ἐθαύμασα γνοὺς ὅτε πάμπαν ἀγνοοῦσα τὰ καθ᾽ ἡμᾶς ἡ ὑμετέρα μεγαλοπρέπεια, μόνην δὲ τὴν καθ᾽ ἡμῶν ἀδικίαν μαθοῦσα, συνήγορος ἡμῶν ἀνἐφάνη, καὶ πάντα πόρον ἐκίνησεν, ὥστε διαλῦσαι τὰ καθ᾽ ἡμῶν τυρευθέντα. ᾿Αλλὰ τῷ μὲν ὑμετέρῳ με-γέθει δώσει πάντως τὰς ἀντιδόσεις ὁ μεγαλόδωρος Κύριας. Ὁ γὰρ ὑπὲρ σμικροῦ ὕδατος μισθὸν δώσειν ἐπαγγειλάμενος, μείζους παρέξει δήπουθεν ἀμοιδὰς τοῖς τὰ μείζονα δεδωχόσιν. Ἡμεῖς δὲ τοιαῦτα πεπόν καὶ παρὰ τῶν γνησίων, ὡς ὑπολαμδάνομεν, φίλων, ὑπὸ μὲν ἐχείνων πολεμηθέντες, ὑπὸ δὲ τούτων ποοδοθέντες, οἷα ἣ οὐδεὶς, ἣ ἄγαν ὀλίγοι τῶν παλαιῶν ὑπέστησαν. Τίς γὰρ τοιαύτης δίκης ἀχῆχοε πώποτε;. Τίς τὸν κατηγορούμενον πρὸ πέντε καὶ τριάκοντα πεδήσας σταθμῶν, ἐκέλευσε δικάσαι τῷ μὴ παρόντ: τοὺς δικαστάς; Ἐΐς δὲ οὕτως ὠμὸς καὶ θηριώδης γεγένηται δικαστὴς, ὥστε δικάσαι ἀνδράσιν, ὧν τῆς φωνῆς οὐκ ἐπήκουσε, καὶ οὐ δικάσαι μόνον, ἀλλὰ καὶ καταδιχάσαι, καὶ τοῦτο λίαν ὠμῶς καὶ θηριωδῶς; Τοῦ γὰρ Κυρίου προστεταχότος τὸν πλημμελοῦντι τῶν ἀδελφῶν, καὶ τῆς συμδουλίας οὐκ ἀνεχόμενον, μετὰ πρώτην, καὶ δευτέραν, καὶ τρίτην νουθεσίαν, ὕστερον ἔχειν ὡς τὸν ἐθνικὸν καὶ τὸν τελώνην " οἱ ὁρθότατοι καὶ δικαιότατοι κριταὶ, οὐδὲ ὧν τοῖς ἐθνικοῖς Ἐκείνους μὲν γὰρ καὶ ὁρῶσιν, καὶ ἔστιν ὅτε προσδιαλέγονται, καὶ μετὰ πλείστης ὅσης τιμῆς, εἴπερ τινὰ ἔχοιεν ἀξιώματος περιφάνειαν " ἡμᾶς δὲ προσέταξαν μὴ στέγης, μὴ ὕδατος, μὴ ὅλου μεταλαχεῖν. Οὕτως ἐδουλήθησαν μιμηταὶ γενέσθαι τοῦ Πατρὸς ἡμῶν τοῦ ἐν τοῖς οὐρανοῖς, « ὃς ἀνατέλλει τὸν ἥλιον αὑτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. » ᾿Αλλὰ τούτους μὲν ἐάσω." Ἐγγὺς γὰρ τὸ Δεσπότου κριτήριον, ἔνθα οὐ ζητεῖται σχημάτων ὑπόκρισις, ἀλλὰ πρσγμάτων ἀλήθεια. Τὸ δὲ ὑμέτερον παρακαλῶ μέγεθος, τὴν ὑπὲρ ἡμῶν τῆς χάριτος ὁμολογίαν τῷ φιλοχρίστῳ καὶ νιχηφόρῳ προσενεγκεῖν βασιλεῖ, καὶ τῇ εὐσεδεστάτῃ καὶ θεοφιλεστάτῃ Αὖγούστῃ, ὅτι τῇ εὐσεθεζ βασιλείᾳ ῥίζαν ἔδωκαν ἔσχυ βεόαίαν πρυτανεῦσαι ταῖς, Ἐκκλησίαις τὴν εἰρήνην, καὶ σύνοδον ἀθροισθῆναι κελεῦσαι, μὴ τῶν ταραχο ποιῶν, διαχυχώντων τὸν σύλλογον, ἀλλὰ τῶν τῆς ἁληθείας ἐραστῶν, τὴν ἀποστολικὴν χρατυνόντων διδασκαλίαν, καὶ ἀποχηρυττόντων τὴν καινὴν ταύτην καὶ χίόδηλον αἴῤεσιν" ἵνα καὶ τῶν ἀξιεράστων τούτῶν πόνων παρὰ τοῦ φιλανθρώπου Ἀυρίου τοὺς καρπούς.
Lian ethaumasa gnous hote pampan agnoousa ta kath᾽ hēmas hē hymetera megaloprepeia, monēn de tēn kath᾽ hēmōn adikian mathousa, synēgoros hēmōn anephanē, kai panta poron ekinēsen, hōste dialysai ta kath᾽ hēmōn tyreuthenta. ᾿Alla tǭ men hymeterǭ me-gethei dōsei pantōs tas antidoseis ho megalodōros Kyrias. Ho gar hyper smikrou hydatos misthon dōsein epangeilamenos, meizous parexei dēpouthen amoidas tois ta meizona dedōchosin. Hēmeis de toiauta pepon kai para tōn gnēsiōn, hōs hypolamdanomen, philōn, hypo men echeinōn polemēthentes, hypo de toutōn poodothentes, hoia hē oudeis, hē agan oligoi tōn palaiōn hypestēsan. Tis gar toiautēs dikēs achēchoe pōpote?. Tis ton katēgoroumenon pro pente kai triakonta pedēsas stathmōn, ekeleuse dikasai tǭ mē paront: tous dikastas? Eïs de houtōs ōmos kai thēriōdēs gegenētai dikastēs, hōste dikasai andrasin, hōn tēs phōnēs ouk epēkouse, kai ou dikasai monon, alla kai katadichasai, kai touto lian ōmōs kai thēriōdōs? Tou gar Kyriou prostetachotos ton plēmmelounti tōn adelphōn, kai tēs symdoulias ouk anechomenon, meta prōtēn, kai deuteran, kai tritēn nouthesian, hysteron echein hōs ton ethnikon kai ton telōnēn " hoi horthotatoi kai dikaiotatoi kritai, oude hōn tois ethnikois Ekeinous men gar kai horōsin, kai estin hote prosdialegontai, kai meta pleistēs hosēs timēs, eiper tina echoien axiōmatos periphaneian " hēmas de prosetaxan mē stegēs, mē hydatos, mē holou metalachein. Houtōs edoulēthēsan mimētai genesthai tou Patros hēmōn tou en tois ouranois, « hos anatellei ton hēlion hautou epi ponērous kai agathous, kai brechei epi dikaious kai adikous. » ᾿Alla toutous men easō." Engys gar to Despotou kritērion, entha ou zēteitai schēmatōn hypokrisis, alla prsgmatōn alētheia. To de hymeteron parakalō megethos, tēn hyper hēmōn tēs charitos homologian tǭ philochristǭ kai nichēphorǭ prosenenkein basilei, kai tę̄ eusedestatę̄ kai theophilestatę̄ Augoustę̄, hoti tę̄ eusethez basileią rhizan edōkan eschy beoaian prytaneusai tais, Ekklēsiais tēn eirēnēn, kai synodon athroisthēnai keleusai, mē tōn taracho poiōn, diachychōntōn ton syllogon, alla tōn tēs halētheias erastōn, tēn apostolikēn chratynontōn didaskalian, kai apochēryttontōn tēn kainēn tautēn kai chiodēlon airesin" hina kai tōn axierastōn toutōn ponōn para tou philanthrōpou Auriou tous karpous.
To Vincomalus, master.
I was greatly surprised to learn that your magnificence, though quite unacquainted with our affairs and knowing only the injustice done to us, came forward as our advocate and set every means in motion to undo what had been contrived against us. The bountiful Lord will surely repay your greatness; for he who promised to give a reward for a little water will surely give greater recompense to those who have given greater things. We, for our part, have suffered at the hands of enemies and of those we took to be true friends, attacked by the former and betrayed by the latter, such things as none, or very few, of the ancients endured. For who has ever heard of such a trial? Who ever confined the accused thirty-five stages away and ordered the judges to try a man who was not present? What judge was ever so cruel and savage as to try men whose voice he had not heard, and not only to try them but to condemn them, and that most cruelly and savagely? For whereas the Lord commanded that a brother who errs and will not accept counsel should, after a first, a second, and a third admonition, finally be held as the gentile and the tax collector, these most upright and most just judges … not even what to the gentiles … For those they both see and sometimes converse with, and with great honour, if they have any distinction of rank; but us they ordered to have no share of roof, of water, of anything at all. In this way they wished to become imitators of our Father in heaven, 'who makes his sun rise on the evil and the good, and sends rain on the just and the unjust.' But I will let them be. For the Master's tribunal is near, where what is sought is not the pretence of appearances but the truth of deeds. I beg your greatness to offer our acknowledgement of the favour to the Christ-loving and victorious emperor and to the most pious and God-beloved Augusta, because they have given their pious reign a … firm root, … to establish peace for the churches, and to order a synod to be assembled, not of troublemakers who stir up the gathering, but of lovers of the truth who strengthen the apostolic teaching and proscribe this new and counterfeit heresy; so that … from the humane Lord the fruits of these lovely labours.
Chapter 141
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… βίος, τῆς τῶν ἀγγέλων πολιτείας ἐν τῇ γῇ τὴν εἰκόνα δεικνύς " λαμπρότερον δὲ τοῦτον ἀπέφηνεν ὁ ὑπὲρ τῆς ἀποστολικῆς πίστεως ζῆλος. Ὅπερ γάρ.ἔστι πλοίῳ. μὲν τρόπις, οἰκίᾳ δὲ θεμέλιος, τοῦτο τοῖς εὐσεδεῖν προαιρουμένοις ἧ᾽ τῶν εὐάγγελικῶν δόγμάτων ἀλήθεια, Ταύτης δὲ πολεμηθείσης ἐκθύμως ὑπερηθλήσατε, οὐκ ὡς ἀσθενούσης προχινδυνεύοντες, ἀλλὰ τὴν φιλόθεον. ἐπιδεικνύντες διάθεσιν. Ἡ γὰρ τοῦ Δεσπόξου Χριστοῦ διδασκαλία τὸ σταθερὸν ἔχει καὶ βέδαιον, κατὰ τὴν αὐτοῦ τοῦ Σωτῆρος ὑπόσχεσιν" « Ἰύλαι ἄδου, φησὶν, οὐ κατισχύσουσιν αὐτῆς. » Ὑπὲρ ταύτης καὶ ἡμᾶς ἀτιμασθῆναι καὶ σφαγῆναι ὁ φιλάνθρωπος καὶ μεγαλόδωρος ἐξίωσε Κύριος. Τὴγ γὰρ δὴ ἀτιμίαν τιμὴν, καὶ τὴν σφαγὴν ζωὴν ὑπειλήφαμεν. Ἠκούσαμεν γὰρ τοῦ ᾿Αποστόλον λέγοντος, δτι «Ἡμῖν ἀπὸ Θεοῦ ἐχαρίάθη οὗ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ. πάσχειν.» ᾿Ανέστη δὲ τάχιστα ὡς ὃ ὑπνῶν Κύριος, καὶ ἐνέφραξε μὲν τὰ στόματα τὰ λαλοῦντα κατὰ τοῦ Θεοῦ βλασφημίαν, καὶ καθ᾽ ἡμῶν ἀδικίαν᾽ τὰς δὲ τῶν εὐσεδούντων γλώττας εἰς τὴν συνήθη ἀποστολὴν τὰ νάματα προχεῖν ἀνεσχεύασεν. ᾿Ημεῖς δὲ τῆς ἡσυχίας τοὺς ἀξιἐράστους τρυγῶμεν καρπούς " καὶ τὴν μὲν τῶν Ἐκκλησιῶν ζάλην ὁρῶντες ἀλγοῦμεν, γαννύμεθα δὲ καὶ εὐφραινόμεθα φροντίδων ἀπηλλαγμένοι. Τῇ δὲ θεοσεθείᾳ σου ἀεὶ: μὲν συνήσθημεν διὰ πάντα θαυμαζομένῃ " μέχρι δὲ τοῦ παρόντος οὐκ ἐγράψαμεν, οὐ τῶν τῆς ἀγάπης: νόμων ὀλιγωροῦντες, ἀλλ᾽ ἀφορμήν τινα λαβεῖν γραμμάτων προσμένοντες. Αὐτίκα νῦν τοῖς μονάζουσιν, οἵ παρὰ τῆς σῆς ὁσιότητος ἑτέρων. ἕνεκα χρειῶν ἀπεστάλησαν, εὐθὺς δεδράκαμεν τδ' ποθούμενον, καὶ τὴν θεοφιλῆ σου περιπτυσσόμενοι κεφαλὴν, παρακαλοῦμεν πρῶτον μὲν ἡμᾶς ἀνέχειν ταῖς προσευχαῖς, ἕπειτα δὲ ᾿καὶ γράμμασιν εὐφραίνειν. Διὰ γὰρ τὴν θείαν χάριν ὑπὲρ τῶν. ἀποστολικῶν πε-
… bios, tēs tōn angelōn politeias en tę̄ gę̄ tēn eikona deiknys " lamproteron de touton apephēnen ho hyper tēs apostolikēs pisteōs zēlos. Hoper gar.esti ploiǭ. men tropis, oikią de themelios, touto tois eusedein proairoumenois hē᾽ tōn euangelikōn dogmatōn alētheia, Tautēs de polemētheisēs ekthymōs hyperēthlēsate, ouk hōs asthenousēs prochindyneuontes, alla tēn philotheon. epideiknyntes diathesin. Hē gar tou Despoxou Christou didaskalia to statheron echei kai bedaion, kata tēn autou tou Sōtēros hyposchesin" « Iylai adou, phēsin, ou katischysousin autēs. » Hyper tautēs kai hēmas atimasthēnai kai sphagēnai ho philanthrōpos kai megalodōros exiōse Kyrios. Tēg gar dē atimian timēn, kai tēn sphagēn zōēn hypeilēphamen. Ēkousamen gar tou ᾿Apostolon legontos, dti «Hēmin apo Theou echariathē hou monon to eis auton pisteuein, alla kai to hyper autou. paschein.» ᾿Anestē de tachista hōs ho hypnōn Kyrios, kai enephraxe men ta stomata ta lalounta kata tou Theou blasphēmian, kai kath᾽ hēmōn adikian᾽ tas de tōn eusedountōn glōttas eis tēn synēthē apostolēn ta namata prochein anescheuasen. ᾿Ēmeis de tēs hēsychias tous axierastous trygōmen karpous " kai tēn men tōn Ekklēsiōn zalēn horōntes algoumen, gannymetha de kai euphrainometha phrontidōn apēllagmenoi. Tę̄ de theosetheią sou aei: men synēsthēmen dia panta thaumazomenę̄ " mechri de tou parontos ouk egrapsamen, ou tōn tēs agapēs: nomōn oligōrountes, all᾽ aphormēn tina labein grammatōn prosmenontes. Autika nyn tois monazousin, hoi para tēs sēs hosiotētos heterōn. heneka chreiōn apestalēsan, euthys dedrakamen td' pothoumenon, kai tēn theophilē sou periptyssomenoi kephalēn, parakaloumen prōton men hēmas anechein tais proseuchais, hepeita de ᾿kai grammasin euphrainein. Dia gar tēn theian charin hyper tōn. apostolikōn pe-
To Marcellus, archimandrite of the Sleepless.
… life, which shows on earth the image of the angels' way of life; and zeal for the apostolic faith has made it more brilliant still. For what the keel is to a ship and the foundation to a house, the truth of the gospel doctrines is to those who choose to live in piety. When it was warred upon, you fought for it with all your heart, not as though you were running risks for something weak, but showing your God-loving disposition. For the teaching of the Lord Christ has stability and firmness, according to the promise of the Saviour himself: 'The gates of Hades,' he says, 'shall not prevail against it.' For its sake the humane and bountiful Lord has counted us too worthy to be dishonoured and slaughtered. For we have taken the dishonour as honour and the slaughter as life; we have heard the Apostle saying: 'It has been granted to us by God not only to believe in him but also to suffer for him.' But the Lord rose very quickly, as one asleep, and stopped the mouths that spoke blasphemy against God and injustice against us, and has made the tongues of the pious ready to pour out their streams in their accustomed task. We gather the lovely fruits of quiet; we grieve to see the turmoil of the churches, but are glad and rejoice to be freed from cares. We have always rejoiced with your godliness, admired as you are in everything; but until now we have not written, not because we slighted the laws of love but because we were waiting for some occasion for a letter. Now, as soon as we met the monks sent by your holiness on other business, we did what we longed to do; and embracing your God-beloved head we beg you first to uphold us by your prayers, and then also to gladden us by letters. For by divine grace, for the apostolic …
Chapter 142
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Καὶ ἤδη δι᾽ ἑτέρων γραμμάτων τὴν σὴν προσείπομεν θεοσέδειαν, τοῖς τιμιωτάτοις ἀδελφοῖς τοῖς ὑμετέροις τὴν ἐπιστολὴν δεδωκότες " καὶ νῦν δὲ πάλιν “ποοσφθεγγόμεθᾷ σον τὴν ἁγιότητα. Προτρέπει γὰρ ἡμᾶς τοῦτο ποιεῖν καὶ ὁ ἀξιάγαστος ὑμῶν βίος, καὶ ὁ ἀξιέπαινος ζῆλος, ὃν ὑπὲρ τῆς ἀποστολικῆς ἐπεδείξασθς πίστεως, οὐ βασιλικὴν δείσαντες δυναστείαν, οὐκ ἐπισχοπιχὴν συμφωνίαν, Εἰ γὰρ καὶ τῶν συνἐληλυθότων οἱ πλεῖστοι βιασθέντες συνέθεντο, ἀλλ᾽ οὖν ταῖς ὑπογραφαῖς τὴν καινὴν ἐχράτυναν αἵρεσιν. Τὴν δὲ ὑμετέραν φιλοθεῖαν οὐδὲν τούτων διέσεισεν " ἀλλ᾽ ἐπὶ τῶν παλαιῶν διεμείνατε δογμάτων, ἃ καὶ διὰ τῶν προφητῶν καὶ τῶν ἀποστόλων φρονεῖν τὰς Ἐκκλησίας ὁ Δεσπότης ἐδίδαξε, Τούτους καὶ ἡμεῖς ποὺς ὄρους φυλάττειν εὐχόμεθα, καὶ τὴν εἰς τὸν ἕνα Πατέρα, καὶ τὸν ἕνα Υἱὸν, καὶ τὸ ὃν ἅγιον Πνεῦμα πίστιν τε καὶ ὁμολογίαν μέχρι τέλους διατηρῆσαι. ἪΠ γὰρ ἐνανθρώπησ!ς τοῦ Μονογενοῦς οὐκ ηὔξησε τῆς Τριάδος τὸν ἀριθμὸν, ἀλλὰ μεμένηχε καὶ μετὰ τὴν σάρκωσιν Τριὰς ἡ Τριάς. Οὕτω γὰρ ἐξ ἀρχῆς ἐμαθητεύθημεν, οὕτως ἐπιστεύσαμεν, οὕτως μεν, οὕτω διατελοῦμεν δοξάζοντες. Περὶ δὲ τοῦ Ηατρὸς τῶν λαλούντων τὸ ψεῦδος ὁ Κύριος ἔφη" ε« “Ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ. » ᾿Αρμόττει δὲ τοῖς μαθηταῖς τὰ περὶ τοῦ διδασκάλου ῥηθέντα. αὶ γὰρ οὗτοι, ταῖς καθ᾽ ἡμῶν ψευξολογίαις χρησάμενοι, ἐκ τῶν ἰδίων λαλοῦσιν, οὐ τὰ ἧἢμέτερα λέγουσιν. Ἡμᾶς δὲ ὁ Δεσπότης ψυχαγωγεῖ λέγων " « Μακάριοξ ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ᾽ ὑμῶν ἕνεκεν ἐμοῦ ψευδόμενοι " καίρετε καὶ ἀγαλλιᾶσθε, ὅτε ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς. » Καὶ τὴν σὴν ὃὲ παρακαλοῦμεν προσεύξασθαι θεοσέδειαν, μὴ τῆς τῶν ἀδικούντων ἡμᾶς γενέσθαι μερίδος, ἀλλὰ τῆς τῶν ἣδιχημένων διὰ τὴν τῶν Εὐαγγελίων ἀλήθειαν.
Kai ēdē di᾽ heterōn grammatōn tēn sēn proseipomen theosedeian, tois timiōtatois adelphois tois hymeterois tēn epistolēn dedōkotes " kai nyn de palin “poosphthengomethą son tēn hagiotēta. Protrepei gar hēmas touto poiein kai ho axiagastos hymōn bios, kai ho axiepainos zēlos, hon hyper tēs apostolikēs epedeixasths pisteōs, ou basilikēn deisantes dynasteian, ouk epischopichēn symphōnian, Ei gar kai tōn synelēlythotōn hoi pleistoi biasthentes synethento, all᾽ oun tais hypographais tēn kainēn echratynan hairesin. Tēn de hymeteran philotheian ouden toutōn dieseisen " all᾽ epi tōn palaiōn diemeinate dogmatōn, ha kai dia tōn prophētōn kai tōn apostolōn phronein tas Ekklēsias ho Despotēs edidaxe, Toutous kai hēmeis pous orous phylattein euchometha, kai tēn eis ton hena Patera, kai ton hena Huion, kai to hon hagion Pneuma pistin te kai homologian mechri telous diatērēsai. ĒP gar enanthrōpēs!s tou Monogenous ouk ēuxēse tēs Triados ton arithmon, alla memenēche kai meta tēn sarkōsin Trias hē Trias. Houtō gar ex archēs emathēteuthēmen, houtōs episteusamen, houtōs men, houtō diateloumen doxazontes. Peri de tou Ēatros tōn lalountōn to pseudos ho Kyrios ephē" e« “Hotan lalę̄ to pseudos, ek tōn idiōn lalei. » ᾿Armottei de tois mathētais ta peri tou didaskalou rhēthenta. ai gar houtoi, tais kath᾽ hēmōn pseuxologiais chrēsamenoi, ek tōn idiōn lalousin, ou ta hēēmetera legousin. Hēmas de ho Despotēs psychagōgei legōn " « Makariox este hotan oneidisōsin hymas, kai diōxōsi, kai eipōsi pan ponēron rhēma kath᾽ hymōn heneken emou pseudomenoi " kairete kai agalliasthe, hote ho misthos hymōn polys en tois ouranois. » Kai tēn sēn hoe parakaloumen proseuxasthai theosedeian, mē tēs tōn adikountōn hēmas genesthai meridos, alla tēs tōn hēdichēmenōn dia tēn tōn Euangeliōn alētheian.
To the same.
We have already addressed your godliness in another letter, which we gave to your most honourable brothers; and now we greet your holiness once more. What moves us to do this is both your admirable life and the praiseworthy zeal you showed for the apostolic faith, fearing neither imperial power nor episcopal agreement. For even if most of those who assembled agreed under compulsion, still by their signatures they strengthened the new heresy. But none of this shook your God-loving selves; you remained in the old doctrines which the Master taught the churches to hold through the prophets and the apostles. These bounds we too pray to keep, and to preserve to the end the faith and confession in the one Father and the one Son and the one Holy Spirit. For the incarnation of the Only-begotten did not increase the number of the Trinity; even after the taking of flesh the Trinity has remained a Trinity. So we were taught from the beginning, so we believed, so we …, so we continue to give glory. Of the father of those who speak falsehood the Lord said: 'When he speaks falsehood, he speaks from his own.' What was said of the teacher fits the disciples; for these too, using falsehoods against us, speak from their own and do not say what is ours. But the Master comforts us, saying: 'Blessed are you when they revile you and persecute you and utter every evil word against you falsely for my sake; rejoice and be glad, for your reward is great in heaven.' And we beg your godliness to pray that we may not be of the portion of those who wrong us, but of those who are wronged for the truth of the Gospels.
Chapter 143
143PG 83
Οὔτε θεασάμενος πώποτε τὴν σὴν εὐσέδειαν, οὔτε διὰ γραμμάτων ὁμιληχὼς, ἐραστὴς αὐτῆς ἐγενόμην θερμότατος. Εἰργάσατο δὲ τὸ φἴλτρον, καὶ τοῦτο πυρσεύει διηνεκῶς, τὰ παρὰ τῶν τοῦ δοῦ μέλιτος γεγευμένων συμφώνως λεγόμενα. Θαυμάζουσι γὰρ ἅπαντες τῆς πίστεως τὴν ὀρθότητα, τὴν τοῦ βίον λαμπρότητα, τὴν εὐστάθειαν τῆς ψυχῆς, τὴν τῶν ἠθῶν ἁρμονίαν, τὸ τῆς συνουσίας ἐπαγωγὸν καὶ γλυκὺ, καὶ τἄλλα ὅσα τὸν τέλειον ὑπογράφει τῆς φιλοσοφίας τρόφιμον. Διὰ ταῦτα τῆς σῆς φιλοθεῖας ἐξήρτημαι, Ὁ δὲ πόθος καὶ γραμμάτων ἄρξαι πεποίηκεν, ᾿Αλλ᾽, ὦ φίλη μου κεφαλὴ, μετάδος ὡς τάχιατα τοῦ ποθουμένου, καὶ τὴν διὰ γραμμάτων ἡμῖν έχει ψυχαγωγίαν ἡ δι᾽ ἐπιστολῶν ὁμιλία. Γράψεις δὲ οὐκ ἑτεροδόξῳ, ἀλλὰ τῇ τῶν ἀποστόλων ἐντεθραμμένῳ διδασκαλίᾳ, καὶ Τριάδος οὐ τετράδος χήρυχι. Τῷ ὄντι γὰρ παραπλησίως ὑπείληφα δυσσεθδεῖς, τούς τε τὰς δύο τοῦ Μονογενοῦς φύσεις εἰς μίαν συνάγειν τολμῶντας, καὶ τοὺς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν ΥἹὸν τοῦ Θεοῦ τοῦ ζῶντος, τὸν ἐνανθρωπήσαντα Θεὸν Λόγον, εἰς δύο μερίζειν ἐπιχειροῦντας υἱους. Εἴπερ ἄρα τινές εἶσιν". ἐγὼ γὰρ οὐκ οἴομαι " Α ἀλλὰ ταύτην ἀεὶ τὴν συκοφαντίαν κατὰ τῆς Ἐκκλησίας οἱ τῆς ᾿Αρείου καὶ Εὐνομίου, καὶ μέντοι καὶ Καὶ ῥᾷάδιον γνῶναι τοῖς φιλοπόνοις, ὡς οὗ πανεύφημοι Πατέρες ἡμῶν, τῶν Ἐκκλησιῶν οἱ φωστῆρες, παρὰ τῶν τῆς ἀληθείας ἐχθρῶν ταύτην τὴν κατηγορίαν ὑπέμειναν, ἣν νῦν ἡμεῖς παρὰ τῶν βελτίστων ὑφἰιστάμεθα τῆς καινῆς προμάχων αἱρέσεως. Ὧν ὁ πάνσοφος Δεσπότης ἐγύμνωσς τὴν ἀσέδειαν, οὐκ ἀνασχόμενος τὴν ἀνοσίαν αἴρεσιν τῇ μακροθυμίᾳ κρατῦναι. Πεισθεὶς τοίνυν ὡς ὁμοδόξοις, δέσποτα, γράφεις (ἐἑάδιον δέ σοι τοῦτο καὶ ἐκ πολλῶν ἡμῶν συγγραμμάτων μαθεῖν), ἀντίδος τὰ γράμματα. “Ἔστι γὰρ ταῦτα πάλιν, σὺν Θεῷ φάναι, «ἧς ἀγάπης ἐχχαύματα. Πρὸ δὲ τῶν γραμμάτων, δὸς τῶν προσευχῶν τὴν βοήθειαν, καὶ τὸν ἀγαθὸν ἡ μῶν ἀντιδόλησον Κύριον, πρὸς τὴν ἀπλανῆ κατευθῦναι πορείαν τοὺς ἡμετέρους πόδας, ἵνα μετὰ τῶν αὐτοῦ νόμων ἐξανύσωμεν τὸν λειπόμενον δρόμον. Ἔχων γὰρ τὴν ἐκ τῆς καθαρᾶς βιοτῆς παῤῥησίαν, ῥᾷστα πείσεις τὸν εὐερ- Μία μὲν πάντων ἀνθρώπων φύσις, αἴ δὲ τῶν βίων προαιρέσεις πολλαὶ καὶ διάφοροι. Οἱ μὲν γὰρ ναυτικὸν, οἱ δὲ πολεμικὸν αἱροῦνται βίον" καὶ οἱ μὲν ἀθλητιχὸν, οἱ δὲ γεωργικόν" καὶ οἱ μὲν τήνδε, οἱ δὲ τήνδε τὴν τέχνην μεταχειρίζουσι. Καὶ ἵνα τὰς ἄλλας παραλίπω διαφορὰς, οἱ μέν εἰσε τῶν ἀνθρώπων σπουδαῖοι καὶ ἐμμελεῖς περὶ τὰ θεῖα, καὶ τῶν ἀποστολικῶν δογμάτων ἐχπαιδεύονται τὴν ἀχρίδειαν" οἱ δὲ γαστρὶ δουλεύουσι, καὶ τῶν αἰσχρῶν ἡδονῶν τὴν ἀπόλαυσιν εὐημερίαν ὑπολαμδάνουσιν" ἄλλοι δέ γε μέσοι τούτῶν κἀκείνων εἰσὶ, καὶ οὔτε τὴν ἐπαινουμένην ζηλοῦσι σπουδὴνῳ οὔτε τὸν ἀκόλαστον ἀσπάζονται βίον, τὴν δὲ ἀπλότητα τιμῶσι τῆς πίστεως. Ἡγοῦμαι τοίνυν τοὺς ἐπισχήψαντας ἐκείνῳ τῷ λόγῳ, ὅς φησιν εἶναί τινα παντελῶς ἀδύνατα τῷ Θεῷ, οὐ τῶν σπουδαίων εἶναι, καὶ τὰ θεῖα πεπαιδευμένων, ἀλλ’ ἣ τούτων, οὗ τὴν ἀχρίδειαν τῶν ἀποστολικῶν δογμάτων οὐκ ἴσασιν, ἧ ἐχείνων, οἵ ταῖς ἡδυπαθείαις δεδουλωμένοι πρὸς τοὺς καιροὺς μεταθάλλονται, καὶ νῦν μὲν ταῦτα, νῦν δὲ ἐκεῖνα πρεσδεύουσιν. Ἐπειδὴ δὲ γράψαι περὶ τούτων ἡμᾶς ἠτήσατε, σιγᾷν ἐπὶ τοῦ παρὄντος βεδουλευμένος βραχέα εἰπεῖν ἀναγκάζομαι, τῇ Δεσποτιχῇ πειθόμενος ἐντολῇ" « Παντὶ γὰρ, φησὶ, τῷ αἱτοῦντί σε δίδου. » Ἡμεῖς τοίνυν πάντα μὲν δύνασθαί φαμεν τὸν τῶν ὅλων Θεόν' τῇ δὲ πάντα φωνῇ μόνα τὰ χαλὰ καὶ τὰ ἀγαθὰ συμπεριλαμδάνεσθαι. Ὃ γὰρ φύσει σοφός τε καὶ ἀγαθὸς οὐδὲν τῶν ἐναντίων προσίεται, ἀλλὰ μόνα τὰ τῇ φύσει πρέποντα. Ἐὶ δέ τινες ἀντιλέγουσι τῷδε τῷ λόγῳ, ἔρεσθε αὐτοὺς, εἰ δύναται ψεύσασθαι ὁ τῶν ὅλων Θεὸς τῆς ἀληθείας νομοθέτης" κἂν μὲν εἴποιεν δυνατὸν τῷ Θεῷ τὸ ψεῦδος, ὡς δυσσεδεῖς καὶ βλασφήμοὺς τῆς ὑμετέρας συμμορίας ἐξελάσατε. Εἰ δὲ σύνθοιντο καὶ αὐτοὶ, μὴ δυνατὸν εἶναι τοῦτο τῷ τῶν ὅλων Θεῷ, πάλιν προσερωτήσατε, εἰ δυνατὸν ἄδικον γενέσθαι τὸν τὴν δικαιοσύνην πηγάζοντα. Εἰ δὲ συνομολογήσαιεν καὶ τοῦτο ἀδύνατον εἶναι τῷ τῶν ὅλων θεῷ, πυθέσθαι χρὴ πάλιν, εἰ δυνατὸν ἄσοφον γενέσθαι τῆς σοφίας τὴν ἄδυσσον, καὶ τὸν Θεὸν μὴ εἶναι Θεὸν, καὶ τὸν Κύριον ὡσαύτως μὴ εἶναι Κύριον, καὶ τὸν Δημιουργὸν οὐ Δημιουργόν, καὶ τὸν ἀγαθὸν οὐκ ἀγαθὅν, ἀλλὰ καχὺν, καὶ τὸ ἀληθινὸν φῶς μὴ εἶναι φῶς, ἀλκὰ τοὐναντίον. Εἰ δὲ συμφήσαιεν ταῦτα πάντα, καὶ τὰ τούτοις προσόμοια, ἀδύνατα εἶναι τῷ τῶν ὅλων Θεῷ, εἰπεῖν χρὴ πρὸς αὐτούς " Οὐκοῦν πολλὰ ἀδύνατα τῷ Θεῷ" καὶ ὅτι ταῦτα ἀδύνατα οὐκ ἀδυναμίας δηλωτικὰ, ἀλλὰ δυνάμεως μεγίστης σημαντικά. Οὐδὲ γὰρ περὶ τῆς ψυχῆς τῆς ἡμετέρας. λέγοντες, ὡς ἀδύνατον αὐτὴν ἀποθανεῖν, ἀσθένειαν- αὐτῇ χατηγοροῦμεν, ἀλλὰ τῆς ἀθανασίας αὐτῆς τὸ δυνατὸν κηρύττομεν. Οὕτω τοίνυν ὁμολογοῦντες τοῦ θεοῦ τὸ ἄτρεπτον, τὸ ἀπαθὲς, τὸ ἀθάνατον, οὔτε τροπὴν, οὔτε πάθος, οὔκε θάνατον ἐκείνῃ προσάψαι τῇ φύσει δυνάμεθα. Εἰ δὲ εἴποιεν, Ἅπερ ἂν ἐθελήσῃ δύναται ὁ θεὸς, χρὴ πρὸς αὐτοὺς εἰπεῖν, ὅτε οὐδὲν βούλεται ποιεῖν ὧν μὴ πέφυκεν' πέφυκε δὲ ἀγαθὸς, οὐκοῦν οὐ βούλεταί τι κακόν' πέφνχε δίκαιος, οὐκοῦν οὐ βούλεταί τι ἄδικον" πέφυκεν. ἀληθὴς, οὐκοῦν τὰ ψεῦδος βδελύττεται" πέφυκεν ἄτρεπτος, οὐκοῦν τροπὴν οὐ προσίεται" εἰ δὲ τροπὴν οὐ προσίετα!, ἀεὶ κατὰ ταυτὰ καὶ ὡσαύτως ἕχει. Ἑοῦτο γὰρ καὶ αὐτὸς διὰ τοῦ. Προφήτου φησίν" « Ἐγώ εἰμι, ἐγώ εἰμι, καὶ οὐκ ἢλλοίωμαι. »: Καὶ ὁ μακάριος Δαθδίδ: ε Σὺ δὲ ὁ. αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. » Εἰ δὲ ὁ αὐτός ἐστι, μεταδολὴν οὐκ ἐδέξατο. Εἰ δὲ κρείττων ὑπάρχει μεταδολῆς καὶ τροπῆς, οὐ γέγονεν ἐξ ἀθανάτου θνητὸς, οὐδὲ ἐξ ἀπαθοῦς παθητός. Εἰ γὰρ τοῦτο γενέσθαι οἷόν τε ἦν, οὐκ ἄν τὴν ἡμετέραν προσέλαθε φύσιν. Ἐπειδὴ δὲ ἀθάνατον ἔχει φύσιν, ἔλαδε τὸ παθεῖν δυνάμενον σῶμα, καὶ σὺν τῷ σώματι τὴν ἀνθρωπείαν ψυχήν. Καὶ τούτων ἑκάτερον τῶν τῆς ἁμαρτίας κηλίδων φυλάξας ἀμύητον, ὑπὲρ μὲν τῶν ἡμαρτηχυιῶν ψυχῶν. δέδωκε τὴν Ψυχὴν, ὑπὲρ δὲ τῶν τεθνηχύτων σωμάτων τὸ σῶμα, Καὶ ἐπειδήπερ αὐτοῦ τοῦ μονογενοῦς Υἱοῦ. τοῦ Θεοῦ σῶμα τὸ ληφθὲν προσηγορεύθη σῶμα, εἰς ἑαυτὸν ἀναφέρει τὸ τοῦ σώμακος πάθος. Ὅτι δὲ οὐκ ἡ θεία φύσις, ἀλλὰ τὸ σῶμα. τῷ σταυρῷ προοσηλώθη, μάρτυρες οἱ τέσσαρες εὐαγγελιαταί. ἽἍΛπαντες γὰρ συμφώνως τοῦτο διδάσκουσιν, ὡς Ἰωσὴφ ὁ ἀπὸ ᾿Αριμαθείας προσελθὼν τῷ. Πιλάτῳ ἤτησε τὸ σῶμα τοῦ Ἰησοῦ" καὶ ὅτι οὗτος ἀπὸ τοῦ ξύλου καθεῖλς τὸ σῶμα τοῦ ἘὨησοῦ, καὶ ὅτι σινδόνι χαλύψας ἔθηκεν ἐν τῷ καινῷ αὑτοῦ μνημείῳ τὸ σῶμα τοῦ Ἰησοῦ" καὶ ὡς αἱ περὶ Μαρίαν τὴν Μαγδαληνὴν ἦλθον. εἰς τὸ μνημεῖον. ζητοῦσαι. τὸ σῶμα τοῦ Ἰησοῦ, καὶ μὴ εὑροῦσαι τὸ σῶμα τοῦ Ἰησοῦ ἔδραμον πρὸς τοὺς μαθητὰς αὑτοῦ, καὶ. ἀπήγγειλαν ταῦτα. ᾿ Ταῦτα οἱ τέσσαρες εὐαγγελισταὶ συμφώνως χηρύτπουσιν. Εἰ δέ φασιν οἱ ἀντιλέγοντες εἰρηκέναι τὸν ἄγγελον᾽ ε Δεῦτε, βλέπετε τὸν τόπον ὅπου ἔκειτο ὁ Κύριος" » μαθέτωσαν οἱ ἀσύνετοι, ὡς καὶ περὶ τοῦ χαλλινίχου Στεφάνου φησὶν ἡ θεία Γραφί «ε Συνεχόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαδεῖς. » Καίτοι τὸ σῶμα μόνον ἠξιώθη ταφῆς, ἡ δὲ ψυχὴ οὗ συνετάφη τῷ σώματι, ἀλλ᾽ ὅμως τοῦ κοινοῦ ὀνόματος καὶ μόνον τὸ σῶμα μετέλαχεν. Οὕτως ὁ μακάριος Ἰαχὼδ τοῖς υἱέσιν ἔλεγε΄ « Θάψετέ με μετὰ τῶν πατέρων μου" » καὶ οὐκ εἴπε' Θάψετέ μου τὸ σῶμα’ καὶ ἐπήγαγεν" « Ἑχεῖ ἔθαψαν ᾿Αδραὰμ καὶ Σάῤῥαν τὴν γυναῖκα αὐτοῦ" καὶ ἐκεῖ ἔθαψαν Ἰσαὰκ, καὶ Ῥεθέχχαν τὴν γυναῖκα αὖ-
Oute theasamenos pōpote tēn sēn eusedeian, oute dia grammatōn homilēchōs, erastēs autēs egenomēn thermotatos. Eirgasato de to philtron, kai touto pyrseuei diēnekōs, ta para tōn tou dou melitos gegeumenōn symphōnōs legomena. Thaumazousi gar hapantes tēs pisteōs tēn orthotēta, tēn tou bion lamprotēta, tēn eustatheian tēs psychēs, tēn tōn ēthōn harmonian, to tēs synousias epagōgon kai glyky, kai talla hosa ton teleion hypographei tēs philosophias trophimon. Dia tauta tēs sēs philotheias exērtēmai, Ho de pothos kai grammatōn arxai pepoiēken, ᾿All᾽, ō philē mou kephalē, metados hōs tachiata tou pothoumenou, kai tēn dia grammatōn hēmin echei psychagōgian hē di᾽ epistolōn homilia. Grapseis de ouk heterodoxǭ, alla tę̄ tōn apostolōn entethrammenǭ didaskalią, kai Triados ou tetrados chērychi. Tǭ onti gar paraplēsiōs hypeilēpha dyssethdeis, tous te tas dyo tou Monogenous physeis eis mian synagein tolmōntas, kai tous ton Kyrion hēmōn Iēsoun Christon, ton HuIon tou Theou tou zōntos, ton enanthrōpēsanta Theon Logon, eis dyo merizein epicheirountas huious. Eiper ara tines eisin". egō gar ouk oiomai " A alla tautēn aei tēn sykophantian kata tēs Ekklēsias hoi tēs ᾿Areiou kai Eunomiou, kai mentoi kai Kai rhąadion gnōnai tois philoponois, hōs hou paneuphēmoi Pateres hēmōn, tōn Ekklēsiōn hoi phōstēres, para tōn tēs alētheias echthrōn tautēn tēn katēgorian hypemeinan, hēn nyn hēmeis para tōn beltistōn hyphiistametha tēs kainēs promachōn haireseōs. Hōn ho pansophos Despotēs egymnōss tēn asedeian, ouk anaschomenos tēn anosian airesin tę̄ makrothymią kratynai. Peistheis toinyn hōs homodoxois, despota, grapheis (heeadion de soi touto kai ek pollōn hēmōn syngrammatōn mathein), antidos ta grammata. “Esti gar tauta palin, syn Theǭ phanai, «hēs agapēs echchaumata. Pro de tōn grammatōn, dos tōn proseuchōn tēn boētheian, kai ton agathon hē mōn antidolēson Kyrion, pros tēn aplanē kateuthynai poreian tous hēmeterous podas, hina meta tōn autou nomōn exanysōmen ton leipomenon dromon. Echōn gar tēn ek tēs katharas biotēs parrhēsian, rhąsta peiseis ton euer- Mia men pantōn anthrōpōn physis, ai de tōn biōn proaireseis pollai kai diaphoroi. Hoi men gar nautikon, hoi de polemikon hairountai bion" kai hoi men athlētichon, hoi de geōrgikon" kai hoi men tēnde, hoi de tēnde tēn technēn metacheirizousi. Kai hina tas allas paralipō diaphoras, hoi men eise tōn anthrōpōn spoudaioi kai emmeleis peri ta theia, kai tōn apostolikōn dogmatōn echpaideuontai tēn achrideian" hoi de gastri douleuousi, kai tōn aischrōn hēdonōn tēn apolausin euēmerian hypolamdanousin" alloi de ge mesoi toutōn kakeinōn eisi, kai oute tēn epainoumenēn zēlousi spoudēnǭ oute ton akolaston aspazontai bion, tēn de aplotēta timōsi tēs pisteōs. Hēgoumai toinyn tous epischēpsantas ekeinǭ tǭ logǭ, hos phēsin einai tina pantelōs adynata tǭ Theǭ, ou tōn spoudaiōn einai, kai ta theia pepaideumenōn, all’ hē toutōn, hou tēn achrideian tōn apostolikōn dogmatōn ouk isasin, hē echeinōn, hoi tais hēdypatheiais dedoulōmenoi pros tous kairous metathallontai, kai nyn men tauta, nyn de ekeina presdeuousin. Epeidē de grapsai peri toutōn hēmas ētēsate, sigąn epi tou parontos bedouleumenos brachea eipein anankazomai, tę̄ Despotichę̄ peithomenos entolę̄" « Panti gar, phēsi, tǭ haitounti se didou. » Hēmeis toinyn panta men dynasthai phamen ton tōn holōn Theon' tę̄ de panta phōnę̄ mona ta chala kai ta agatha symperilamdanesthai. Ho gar physei sophos te kai agathos ouden tōn enantiōn prosietai, alla mona ta tę̄ physei preponta. Ei de tines antilegousi tǭde tǭ logǭ, eresthe autous, ei dynatai pseusasthai ho tōn holōn Theos tēs alētheias nomothetēs" kan men eipoien dynaton tǭ Theǭ to pseudos, hōs dyssedeis kai blasphēmous tēs hymeteras symmorias exelasate. Ei de synthointo kai autoi, mē dynaton einai touto tǭ tōn holōn Theǭ, palin proserōtēsate, ei dynaton adikon genesthai ton tēn dikaiosynēn pēgazonta. Ei de synomologēsaien kai touto adynaton einai tǭ tōn holōn theǭ, pythesthai chrē palin, ei dynaton asophon genesthai tēs sophias tēn adysson, kai ton Theon mē einai Theon, kai ton Kyrion hōsautōs mē einai Kyrion, kai ton Dēmiourgon ou Dēmiourgon, kai ton agathon ouk agathon, alla kachyn, kai to alēthinon phōs mē einai phōs, alka tounantion. Ei de symphēsaien tauta panta, kai ta toutois prosomoia, adynata einai tǭ tōn holōn Theǭ, eipein chrē pros autous " Oukoun polla adynata tǭ Theǭ" kai hoti tauta adynata ouk adynamias dēlōtika, alla dynameōs megistēs sēmantika. Oude gar peri tēs psychēs tēs hēmeteras. legontes, hōs adynaton autēn apothanein, astheneian- autę̄ chatēgoroumen, alla tēs athanasias autēs to dynaton kēryttomen. Houtō toinyn homologountes tou theou to atrepton, to apathes, to athanaton, oute tropēn, oute pathos, ouke thanaton ekeinę̄ prosapsai tę̄ physei dynametha. Ei de eipoien, Haper an ethelēsę̄ dynatai ho theos, chrē pros autous eipein, hote ouden bouletai poiein hōn mē pephyken' pephyke de agathos, oukoun ou bouletai ti kakon' pephnche dikaios, oukoun ou bouletai ti adikon" pephyken. alēthēs, oukoun ta pseudos bdelyttetai" pephyken atreptos, oukoun tropēn ou prosietai" ei de tropēn ou prosieta!, aei kata tauta kai hōsautōs hechei. Heouto gar kai autos dia tou. Prophētou phēsin" « Egō eimi, egō eimi, kai ouk ēlloiōmai. »: Kai ho makarios Dathdid: e Sy de ho. autos ei, kai ta etē sou ouk ekleipsousin. » Ei de ho autos esti, metadolēn ouk edexato. Ei de kreittōn hyparchei metadolēs kai tropēs, ou gegonen ex athanatou thnētos, oude ex apathous pathētos. Ei gar touto genesthai hoion te ēn, ouk an tēn hēmeteran proselathe physin. Epeidē de athanaton echei physin, elade to pathein dynamenon sōma, kai syn tǭ sōmati tēn anthrōpeian psychēn. Kai toutōn hekateron tōn tēs hamartias kēlidōn phylaxas amyēton, hyper men tōn hēmartēchuiōn psychōn. dedōke tēn Psychēn, hyper de tōn tethnēchytōn sōmatōn to sōma, Kai epeidēper autou tou monogenous Huiou. tou Theou sōma to lēphthen prosēgoreuthē sōma, eis heauton anapherei to tou sōmakos pathos. Hoti de ouk hē theia physis, alla to sōma. tǭ staurǭ proosēlōthē, martyres hoi tessares euangeliatai. HiALpantes gar symphōnōs touto didaskousin, hōs Iōsēph ho apo ᾿Arimatheias proselthōn tǭ. Pilatǭ ētēse to sōma tou Iēsou" kai hoti houtos apo tou xylou katheils to sōma tou EŌēsou, kai hoti sindoni chalypsas ethēken en tǭ kainǭ hautou mnēmeiǭ to sōma tou Iēsou" kai hōs hai peri Marian tēn Magdalēnēn ēlthon. eis to mnēmeion. zētousai. to sōma tou Iēsou, kai mē heurousai to sōma tou Iēsou edramon pros tous mathētas hautou, kai. apēngeilan tauta. ᾿ Tauta hoi tessares euangelistai symphōnōs chērytpousin. Ei de phasin hoi antilegontes eirēkenai ton angelon᾽ e Deute, blepete ton topon hopou ekeito ho Kyrios" » mathetōsan hoi asynetoi, hōs kai peri tou challinichou Stephanou phēsin hē theia Graphi «e Synechomisan de ton Stephanon andres euladeis. » Kaitoi to sōma monon ēxiōthē taphēs, hē de psychē hou synetaphē tǭ sōmati, all᾽ homōs tou koinou onomatos kai monon to sōma metelachen. Houtōs ho makarios Iachōd tois huiesin elege΄ « Thapsete me meta tōn paterōn mou" » kai ouk eipe' Thapsete mou to sōma’ kai epēgagen" « Hechei ethapsan ᾿Adraam kai Sarrhan tēn gynaika autou" kai ekei ethapsan Isaak, kai Rhethechchan tēn gynaika au-
To Andrew, monk, at Constantinople.
Though I have never seen your piety nor conversed with you by letter, I have become your most ardent lover. The charm was worked, and is kept continually alight, by what is said with one voice by those who have tasted your honey. For all admire the orthodoxy of your faith, the brilliance of your life, the steadiness of your soul, the harmony of your character, the attractiveness and sweetness of your company, and everything else that marks out the perfect nursling of philosophy. For these reasons I am bound to your God-loving self, and longing has made me begin a correspondence. Come, then, dear friend, give me as quickly as you can what I long for, and … the comfort of letters … the converse of letters. You will be writing not to one of another faith, but to one nurtured in the teaching of the apostles, a herald of a Trinity, not of a quaternity. For in truth I hold equally impious both those who dare to fuse the two natures of the Only-begotten into one, and those who try to divide our Lord Jesus Christ, the Son of the living God, God the Word made man, into two sons, if indeed there are any such; for I do not think there are. This slander against the church has always been brought by the followers of Arius and Eunomius, and indeed also … And it is easy for the diligent to learn that our all-praised Fathers, the luminaries of the churches, endured from the enemies of the truth the same accusation that we now undergo from the excellent champions of the new heresy, whose impiety the all-wise Master has laid bare, not suffering the unholy heresy to be strengthened by his long-suffering. Being persuaded, then, master, that you are writing to those of like faith (you can easily learn this from our many writings as well), write back. For letters too, God willing, are kindlings of love. And before letters, give us the help of your prayers, and entreat our good Lord to direct our feet to the path without error, so that we may finish the remaining course with his laws. For since you have the boldness that comes from a pure life, you will very easily persuade the One who … to do good …
[Letter 144] To the soldiers
The nature of all human beings is one, but their choices of a way of life are many and various. Some choose the life of a sailor, others that of a soldier; some the life of an athlete, others that of a farmer; some practise one craft, others another. And, to pass over the other differences, some people are earnest and careful about divine things and are trained in the precision of the apostolic doctrines; others are slaves to the belly and take the enjoyment of shameful pleasures for happiness; others again are between the two, and neither emulate the earnestness that is praised nor embrace the licentious life, but honour the simplicity of the faith. I think, then, that those who have objected to the statement that some things are altogether impossible for God are not of the earnest and of those educated in divine things, but either of those who do not know the precision of the apostolic doctrines, or of those who are enslaved to luxury and change with the times, championing now one thing and now another. Since you have asked us to write about these things, I am compelled to say a few words, though I had resolved to keep silent for the present, in obedience to the Lord's command: 'Give to everyone who asks you.' We say, then, that the God of the universe can do all things, but that under the word 'all' only what is fair and good is included. For he who is by nature wise and good admits nothing of the contrary, but only what befits his nature. If any contradict this statement, ask them whether the God of the universe, the lawgiver of truth, can lie. If they say that falsehood is possible for God, drive them out of your company as impious and blasphemers. But if they too agree that this is not possible for the God of the universe, ask further whether the one from whom righteousness springs can become unjust. If they agree that this too is impossible for the God of the universe, one must ask again whether the abyss of wisdom can become unwise, and God not be God, and likewise the Lord not be Lord, and the Creator not Creator, and the good not good but evil, and the true light not light but its opposite. If they agree that all these and things like them are impossible for the God of the universe, one must say to them: 'Then many things are impossible for God'; and that these impossibilities do not show weakness, but signify the greatest power. For when we say of our soul that it cannot die, we do not charge it with weakness; we proclaim the power of its immortality. So, confessing God's unchangeableness, impassibility, and immortality, we cannot attach change or passion or death to that nature. If they say, 'God can do whatever he wills', one must tell them that he wills to do nothing that is not according to his nature. He is by nature good: therefore he wills nothing evil. He is by nature just: therefore he wills nothing unjust. He is by nature true: therefore he abhors falsehood. He is by nature unchangeable: therefore he admits no change; and if he admits no change, he is always the same and in the same way. For he says this himself through the Prophet: 'I am, I am, and I have not changed.' And the blessed David: 'But you are the same, and your years shall not fail.' If he is the same, he has undergone no change. And if he is above change and alteration, he did not become mortal from immortal, nor passible from impassible. For if this could have happened, he would not have taken our nature. But since his nature is immortal, he took the body that could suffer, and with the body the human soul. And keeping each of these untouched by the stains of sin, he gave the soul for the souls that had sinned and the body for the bodies that had died. And since the body that was taken was called the body of the only-begotten Son of God himself, he refers to himself the suffering of the body. That it was not the divine nature but the body that was nailed to the cross, the four evangelists are witnesses. For all teach with one voice that Joseph of Arimathea came to Pilate and asked for the body of Jesus; that he took the body of Jesus down from the wood; that he covered the body of Jesus with a linen cloth and laid it in his new tomb; and that the women with Mary Magdalene came to the tomb seeking the body of Jesus and, not finding the body of Jesus, ran to his disciples and told them this. This the four evangelists proclaim with one voice. If the objectors say that the angel said, 'Come, see the place where the Lord lay', let the foolish learn that the divine Scripture also says of the triumphant Stephen: 'Devout men buried Stephen.' Yet only the body was counted worthy of burial; the soul was not buried with the body; and nevertheless the body alone received the common name. So too the blessed Jacob said to his sons: 'Bury me with my fathers', and did not say, 'Bury my body'; and he added: 'There they buried Abraham and Sarah his wife, and there they buried Isaac and Rebekah his wife, …
Chapter 144
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ἐχείνων σώματα. Καὶ μὴν τὰ ὀνόματα κοινὰ σωμάτων ἐστὶ καὶ ψυχῶν᾽ ἀλλ᾽ ὅμως καὶ μόνα κὰ σώματα ἐκ τῶν κοινῶν ὀνομάτων ἐκάλεσεν. Οὕτω καὶ ἡμεῖς πολλάκις τοὺς τῶν ἁγίων ἀποστόλων καὶ προφητῶν καὶ μαρτύρων σηχοὺς ὀνομάζομεν, καὶ τὸν μὲν Διονυσίου τυχὸν, τὸν δὲ Ἰουλιανοῦ, ἣ Κοσμᾶ" καίτοι εἰδότες, ὡς μικρὰ πολλάκις λείψανα σωμάτων ἐν τούτοῖς χατάχεινται, αἱ δὲ ψυκαὶ ἐν θειοτέροις χωρίοις διανακαύονται. Κἀν τῇ κοινῇ δὲ χρήσει τοῦτο τὸ ἔθος ἔστιν εὑρεῖν. Ὁ δεῖνα γὰρ, φαμὲν, ἀπέθανε, καὶ Ὁ δεῖνα ἐν τῷδε χατάχειται τῷ τόπῳ καὶ ταῦτα εἰδότες ὡς ἀθάνατος ἡ ψυχὴ, καὶ ὡς οὐ κοινωνεῖ τοῦ τάφου τῷ σώματι. Οὕτω καὶ ὁ ἄγγελος ἔφη" ε Δεῦτε, βλέπετε τὸν τόπον ὅπου ἔκειτο ὁ Κύριος » οὐ τὴν θεότητα περιχλείσας τῷ τάφῳ, ἀλλὰ τοῦ Κυρίου τὸ σῶμα τῷ τοῦ Κυρίου προσαγορεύσας ὀνόματι. “Ὅτι δὲ καὶ τοῖς ἁγίοις Πατράσι καῦτα δοκεῖ, ἀκουσάτωσαν ᾿Αθανασίου τοῦ πανευφήμου τῆς ᾿Αλεξανσύνην ἔκόσμησε, βοῶντος" ε Ζωὴ ἀποθανεῖν οὐ δύναται, μᾶλλον δὲ καὶ τοὺς νεκροὺς ζωοποιεῖ. » Ἄκουσάτωσαν καὶ τοῦ πολυθρυλλήτου Δαμάσου, τοῦ τῆς Ῥώμης ἐπισκόπου, βοῶντος" « Εἴ τις εἴποι, ὅτι ἐν τῷ σταυρῷ πόνον ὑπέμεινεν ἢ θεότης, καὶ οὐκὶ τὸ σῶμα μετὰ τῆς ψυχῆς, ἢ τοῦ δούλου μορφὴν ἦν τελείαν ἀνέλαθδεν, ἀνάθεμα ἔστω. » ᾿Ακουσάτωσαν καὶ τοῦ ἁγιωτάτου καὶ ὁσιωτάτου τῆς Ῥωμαίων ἐπισκόπου τοῦ κυρίου Λέοντος, νῦν γεγραφότος" « Ὅτι ἔπαθεν ὁ Υἱὸς τοῦ θεοῦ, ὡς παθεῖν ἠδύνατο, οὗ κατὰ τὴν λαβοῦσαν φύσιν, ἀλλὰ κατὰ τὴν ληφθεῖσαν. Ἡ γὰρ ἀπαθὴς φύσις τὸ παθτςὸν ἔλαθε σῶμα, καὶ αὐτὸ παρἐδωκεν ὑπὲρ ἡμῶν, ἵνα τὴν ἡμετέραν ἐργάσηται σωτηρίαν, καὶ τὴν οἰκείαν φύσιν ἐφύλαξεν ἀπαθῆ. » Καὶ πάλιν" « Οὐ γὰρ ἦλθεν ἵνα τὴν οἰκείαν ἀπολέσῃ φύσιν, ἀλλ᾽ ἵνα τὴν ἡμετέραν σώσῃ. » Εἰ τοίνυν κατηγοροῦσιν ἡμῶν εἰρηκότων, ὅτι ὅσα βούλεται δύναται ὁ Θεὸς, βούλεται δὲ τὰ τῇ αὐτοῦ φύσει πρέποντα, τὰ δὲ μὴ πρέποντα οὔτε βούλεται, οὔτε δύναται" χατηγορείτωσαν καὶ τῶνδε τῶν ἁγίων, καὶ τῶν ἄλλων καὶ τοῦ ᾿Αποστόλου βοῶντος « Ἵνα διὰ δύο πραγμάτῶν ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν.. Καὶ πάλιν" ε Εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθᾶι ἑαυτὸν οὐ δύναται. » Ταῦτα τοῖς ἀντιλέγουσιν ὑπανάγνωτε καὶ " εἰ μὲν πεισθεῖεν, ὑμνήσατε τὸν ἀγαθὸν Κύριον, ὅτι διὰ τῆς ὑμετέρας σπουδῆς κἀκείνοις τὴν ὠφέλειαν προὐξένη σεν. Εἰ δὲ ἐπιμένοιεν ἀπειθοῦντες, μηδεμίαν πρὸς αὐτοὺς περὶ δογμάτων ποιεῖσθε διάλεξιν. ᾿Απαγορεύει γὰρ ὁ θεῖος ᾿Απόστολος, ε λογομαχεῖν εἰς οὐδὲν χρήσιμὸν ἐπὶ καταστροφῇ τῶν ἀκουόντων. » Ὑμεῖς ὅξ. τὴν εὐαγγελικὴν διδασκαλίαν ἄτυλον ἕνα ἐν τῇ τῆς ἐπιφανείας ἡμέρζ, μετὰ τῆς προσ-ηκούσης ἐργασίας τὴν παρακαταθήκην τῷ δικαίῳ. προσενεγχόντες Κριτῇ, τῆς τριποθήτου φωνῆς ἐτ»ακούσητε᾽ « Εὖ, δοῦλε ἀγαθὲ καὶ πιστέ᾽ ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω’ εἴσελθε εἰς τὴν χαρὰν τοῦ Κυρίου σου. » Οἱ κατὰ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὰς γλώττας. ὁπλίσαντες, οὐδὲν καινὸν οὐδὲ παράδοξον δρῶσιν, καὶ τοὺς εὔνους αὐτοῦ θεράποντας τῷ ψεύδει τοξεύοντες. Τῆς γὰρ Δεσποτιχῇς παροινίας μετέχειν ἀνάγκη τοὺς δι᾿ αὐτὴν λίαν ἀλγοῦντας οἰκέτας. Τοῦτο δὲ καὶ αὖ-- «ὃς ὁ Κύριος προτεθέσπικχαν, τοὺς ἱεροὺς αὑτοῦ ψυχαγωγῶν μαθητάς. "Ἔφη δὲ οὕτως᾽ « Εὲ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν" εἰ τὸν οἰκοδεσπότην Βεελζεδοὺλ ἐκάλεσαν, πόσῳ μᾶλλον τοὺς οἰχειαχοὺς αὐτοῦ; » Εἶτα παρεθάῤῥυνεν αὐτοὺς, δείξας τὸ τῆς συχοφαν-τίας εὐφώρατον. Ἐπήγαγε γάρ" ε Μὴ οὖν φοδηθῆτο αὐτούς" οὐδὲν γάρ ἔστι κεκαλυμμένον, ὃ οὐκ ἀποκα-. λυφθήσεται, καὶ κρυπτὸν, ὅ οὐ γνωσθήσεται, » Τῆς δὲ θείας προῤῥήσεως τὴν ἀλήθειαν πολλάκις μὲν καὶ: ἄλλοτε, μάλιστα δὲ νῦν σαφῶς ἑωράκαμεν. Ὅϊ γὰρ. … λων πριάμενοι χρημάτων τὰς ἡμετέρας σφαγὰς, ὥφθησαν ἐναργῶς τὴν Βαλεντίνου καὶ Βαρδησάνου μενοι λώθην. "Ἤλπισαν δὲ ὅμως τὴν σφετέραν καθ᾽ ἡμῶν παραθήξαιεν. Ἐπειδὴ γὰρ ἡμεῖς τὴν πάλαι ἰδίᾳ καὶ δημοσίᾳ, κὰν τοῖς ἀσπααστηρίοις οἴκοις, κὰν τοῖς θείοις σηχοῖς, καὶ τὰς κατὰ τῆς πίστεως ἐγχειλοιδορίας ἡμῶν χατέχεον, ὡς δύο χηρυττόντων υἱούς, Ἔδει δὲ παρὄντας ἐλέγχειν, καὶ μὴ διαδάλλειν ἀπόντας. Οὗτοι δὲ τοὐναντίον δεδράκασι. Βασιλικοῖς γὰρ ἡμᾶς τῇ Κύῤῥῳ προσδήσαντες γράμμασιν, ἐρήμην δικάσαι τοὺς διχαιοτάτους ἠνάγκασαν δικαστὰς, καὶ κατὰ τοῦ πέντε καὶ τριάκοντα σταθμοῖς ἀφεστηχότος τὴν ὁρθοτάτην ψῆφον ἐξήνεγκαν. Τοῦτο δὲ οὔτε γοητείαν “ἰς, οὔτε νεχροσυλίαν κατηγορούμενος, οὐκ ἀνδροφό-. γος, οὐ γάμων ἐπίδουλος ὑπέμεινε πώποτε... ᾿Αλλὰ τοὺς μὲν δικαστὰς ἐπὶ τοῦ παρόντος ἐάσω. Ἐγγὺς γὰρ ὁ Κύριος, ὁ κρίνων τὴν οἰκουμένην ἐν δικαιοσύνῃ͵ καὶ λαοὺς ἐν εὐθύτητι, καὶ πραττόμενος εὐθύνας οὐ, μόνον ῥημάτων καὶ πραγμάτων, ἀλλὰ καὶ πονηρῶν ἐνθυμημάτων. Τὴν δὲ γεγενημένην δίκαιον οἶμαι διελέγξαι συκοφαντίαν᾽ Ποίαν ἀπόδειξιν ἔχουσι τοῦ δύο λέγειν ἡμᾶς υἱούς; εἰ μὲν γὰρ τῶν σιγώντων ἧμεν, ἔσχεν ἂν χώραν ἴσως ἡ ὑποψία. Ἐπειδὴ δὲ ἔργον εἴχομεν τοὺς ὑπὲρ τῶν ἀποστολικῶν δογμάτων ἀγῶνας, καὶ τοῖς «οὐ Κυρίου ποιμνίοις τὴν διδασκαλικὴν προσφέρομεν πόαν, καὶ πρὸς τούτοις πέντε καὶ τριάκοντα συνἐγράψαμεν βίδλους, τὴν τε θείαν Γραφὴν ἑρμηνεύοντες, καὶ τὸ τῶν αἱρέσεων διελέγχοντες ψεῦδος" εὐἕλεγχτος ἄρα ἣ παρὰ Πολλαὶ μὲν γὰρ ἀκροατῶν μυριάδες μαρτυροῦσιν ἡμῖν τὴν τῶν εὐαγγελιχῶνδογμάνων ἀλήθειαν. Πρόχειται δὲ καὶ τὰ δαυγγράμματα τοῖς βουλομένοις εἰς βάσανον. Οὐ γὰρ ὑπὲρ δυάδος νἱῶν, ἀλλ᾽ ὑπὲρ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, καὶ πρὸς Ἕλληνας, καὶ πρὸς Ἰουδαίους, καὶ πρὸς τοὺς τὴν ᾿Αρείου καὶ Εὐνομίου νόσον εἰσδεξαμένους, καὶ πρὸς τοὺς τὴν ᾿Απολιναρίου φρενοδλάδειαν ἀσπαζομένους, καὶ μέντοι καὶ πρὸς τοὺ: τῇ νους ἀγωνιζόμενοι διατετελέχαμεν, Ἕλληνας μὲν πείθοντες, ὅτι αὐτό; ἐστιν ὁ τῶν ἀπάντων Δημιουργὸς, ὁ τοῦ ἀεὶ ὄντος Θεοῦ συναΐῖδιος Υἱός" Ἰουδαίους ὅδ, ὅτι περὶ αὐτοῦ τὰς προῤῥήσεις οἱ προφῆται πεπκοίηνται " τοὺς δὲ ᾿Αρείου καὶ Εὐνομίου κληρονόμους, ὅτι τοῦ Πατρὸς ὁμοούσιος, ὁμότιμός τε καὶ ἰσοδύναμος" τοὺς δὲ τῆς Μαρκίωνος λύττης τας, ὅτι οὖκ ἀγαθός ἔστι μόνον, ἀλλὰ καὶ δίκαιος" οὐκ ἀλλοτρίων, κατὰ τὸν ἐχείνων μῦθον, ἀλλ᾽ οἰκείων ποιημάτων Σωτήρ. Καὶ ἀπαξαπλῶς πρὸς αἵρεσιν ἐκάστην διαμαχόμενοι, τὸν ἕνα προσκυνεῖν παρεγγνῶ» μεν Υἱόν. Καὶ τί δεῖ μακρηγορεῖν, ἐξὸν συντόμως διελέγξαι τὸ ψεῦδος; Τοὺς γὰρ καθ᾽ ἕχαστον ἔτος τῷ παναγίῳ προσιόντας βαπτίσματι, τὴν ἐκτεθεῖσαν ἐν Νικαίᾳ παρὰ τῶν ἁγίων καὶ μακαρίων Πατέρων πίστιν ἐχαὐτοὺς ὡς προσετάχθημεν, βαπτίζομεν εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἑοῦ, καὶ τοῦ ἁγίου Πνεύματος, ἑνικῶς ἐκάστην προσηγορίαν προσφέροντες. Καὶ μέντοι καὶ τὰς θείας λειτουργίας ἐν ταῖς Ἐχκχλησίαις ἐπιτελοῦντες, καὶ ἀρκούσης καὶ ληγούσης ἡμέρᾶς, καὶ αὑτὴν δὲ τὴν ἡμέραν κατὰ τριτημόριον διαιροῦντες δοξάζομεν τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα. Εἰ δὲ δύο νἱοὺς κατὰ τὴν τούτων συκοφαντίαν πρεσδεύομεν, τίνα δοξάζομεν᾽, τίνα δὲ δύο μὲν εἶναι πιστεύειν υἱοὺς, ἑνὶ δὲ μόνῳ τὴν δοξολογίαν προσφέρειν, Τίς δὲ οὕτως ἐμόρόντητος, ὡς τοῦ θείου Παύλου βοῶντος ἀκούων᾽ ε Εἷς Κύριος, μία πίστις, ἕν βάπτισμα" » καὶ πάλιν" ε Εἷς Κύριος Ἶησοῦς Χριστὸς, δι᾽ οὗ τὰ πάντα " » ἀντινομοθετῆσαι τῇ διδασκαλίᾳ τοῦ Πνεύματος, καὶ διχῇ τὸν ἕνα τεμεῖν; ᾿Αλλὰ γὰρ μάτην ἀδολεσχῶ. Οὐδὲ γὰρ οὗτοι φάναι τολμῶσι, καὶ ταῦτα τῷ ψεύδει συντεθραμμένοι, ὡς ταῦτα λεγόντων ἡμῶν ἀκηκόασι πώποτε" ἀλλὰ τῷ τὰς δύο φύσεις ὁμολογεῖν τοῦ Δεσπότου Χριστοῦ, δύο λέγουσι κηρύττειν υἱούς. Καὶ συνιδεῖν οὐκ ἐθέλουσιν, ὡς τῶν ἀνθρώπων ἔκαστος καὶ ψυχὴν ἀθάνατον ἔχει, καὶ σῶμα θνητόν" καὶ οὐδεὶς μέχρι καὶ τήμερον δύο Παύλους τὸν Παῦλον ὠνόμασεν, ἐπειδὴ καὶ ψυχὴν ἔχει καὶ σῶμα" καὶ οὔτε τὸν Πέτρον δύο Πέτρους, οὔτε τὸν ᾿Λόραὰμ, οὔτε τὸν ᾿Αδάμ. ᾿Αλλ᾽ οἷδε μὲν ἔκα στος τῶν φύσεων τὸ διάφορον, δύο δὲ Παύλους οὐκ ὀνομάζει τὸν ἕνα. Οὕτω τοίνυν καὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν μονογενῆ τοῦ Θεοῦ Υἱὸν, τὸν ἐνανθρωπήσαντα Θεὸν Λόγον, καὶ Υἱὸν Θεοῦ, καὶ Υἱὸν ἀνθρώπου προσαγορεύοντες, ὡς παρὰ τῆς θείας Γραφῆς ἐδιδάχθημεν, οὐ δύο φαμὲν υἱοὺς, ἀλλὰ τῆς θεότητος καὶ τῆς ἀνθρωπότητος ὁμολογοῦμεν τὰς ἰδιότητας. Οὗτοι δὲ τὴν ἐξ ἡμῶν ληφθεῖσαν μενοι φύσιν, δυσχεραίνουσι τῶνδε τῶν λόγων ἀκούον-. τες. Ἡμᾶς δὲ δεῖξαι προσήκει πόθεν ταύτην ἢσπάσαντο τὴν ἀσέδειαν. Σίμων μὲν γὰρ, καὶ Μένανδρῦς, Κέρδων καὶ Μαρκίων παντάπασιν ἀρνοῦνται τὴν ἐνανθρώπησιν, καὶ τὴν ἐκ Παρθένου γέννησιν μυθολογίαν ἀποκαλοῦσι. Βαλεντῖνος δὲ, καὶ Βασιλείδης, καὶ Βαρδησάνης, καὶ ᾿Αρμόνιος, καὶ οἱ τῆς τούτων συμμορίας, δέχονται μὲν τῆς Παρθένου τὴν κύησιν, καὶ τὸν τόκον " οὐδὲν δὲ τὸν Θεὸν Λόγον ἔχ «ἧς Παρϑένου προσειληφέναι φασὶν, ἀλλὰ πάροδόν τινα δι’ αὐτῆς ὥσπερ διὰ σωλῆνος ποιήσασθαι, ἐπιφανῆναι δὲ τοῖς ἀνθρώποις. φαντασίᾳ χρησάμενον, καὶ δόξας εἶναι ἄνθρωπος, ὃν τρόπον ὥφθη τῷ ᾿Αθραὰμ,, καί τισιν ἄλλοις τῶν παλαιῶν. “Ἄρειος δὲ καὶ Εὐνόμιος, σῶμα μὲν αὑτὸν ἔφασαν εἰληφέναι, ς τὴν θεότητα δὲ τὰ τῆς ψυχῆς ἐνηργηκχέναι, ἵνα ταύτῃ τὰ ταπεινὰ καὶ τῶν ῥημάτων καὶ τῶν πραγμάτων προσάψωσιν. Ὁ δέ γε ᾿ΑἈπολινάριος καὶ ψυχὴν αὐτὸν μετὰ τοῦ σώματος ἔφησεν εἰληφέναι, ἀλλ᾽ οὐ τὴν λογικὴν, ἀλλὰ τὴν ζωτικὴν ἤγουν φυτιχὴν ὀνομαζομένην. Τοῦ νοῦ γὰρ, φησὶ, τὴν χρείαν ἡ θεότης ἐπλήρου. Ψυχῆς δὲ καὶ νοῦ τὴν διαίρεσιν παρὰ τῶν ἔξω μεμάθηκε φιλοσόφων. Ἡ γὰρ θεία Γραφῇ ἐκ ψυχῆς λέγει καὶ σώματος συνεστάναι τὸν ἄνθρωπον. ε Ἐποίησε γὰρ, φησὶν, ὁ Θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρότωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. » Καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις τοῖς ἀποστόλοις ἔφη" « Μὴ φοθδεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων Ὁ ἀποκτεῖναι. » Τὰ μὲν οὖν τῶν αἱρετικῶν δόγματα τοσαύτην ἔχει πρὸς ἄλληλα διαμάχην. Οὗτοι δὲ τὸν ᾿Απολινάριον, καὶ μέντοι καὶ ΓἌρειον καὶ Εὐνόμιον ὑπερόῆναι τῇ Βαρδησάνου πάλαι σπαρεῖσαν αἵρεσιν, εἶτα πρόῤῥιξον ὑπὸ τῶν ἀρίστων ἀνασπασθεῖσαν γεωργῶν, φυ τεῦσαι νῦν ἐπειράθησαν. Παραπλησίως γὰρ ἐκείνοις ἠρνήθησαν ἐκ τῆς ἡμετέρας φύσεως προσειλῆφθαι τοῦ Δεσπότου τὸ σῶμα. Ἡ δὲ Ἐκκλησία, τοῖς ἀποστολικοῖς ἴχνεσιν ἑπομένη, καὶ θεότητα τελείαν, καὶ ἀνθρωπότητα τελείαν ἐν τῷ Δεσπότῃ Χριστῷ θεωρεῖ. Ὥσπερ γὰρ ἔλαδε σῶμα, οὐ δεόμενος σώματος, ἀλλὰ πᾶσι τοῖς σώμασι δι᾽ ἐχείνου «τὴν ἀθανασίαν ᾿'πραγματευόμενος" οὕτω δὴ καὶ ψυχὴν ἔλαθε τὴν χυδερνῶσαν τὸ σῶμα, ἵνα πᾶσα ψυχὴ διὰ ταύτης μετάσχῃ τῖς ἀτρεπτότητος. Εἰ γὰρ καὶ ἀθάνατοί εἰσιν αἱ ψυκαὶ, ἀλλ᾽ οὐκ ἄτρεπτοι. Πολλὰς γὰο καὶ νῦν μὲν τούτοις ἀρεσχόμεναι, νῦν δὲ ἐκείνοις. ᾿Οὗ δὴ χάριν καὶ πλημμελοῦμεν ἐκτρεπόμενοι, καὶ τὴν ἐπὶ τὰ χείρω ῥοπὴν εἰσδεχόμενοι. Μετὰ δὲ τὴν ἀνάστασιν, ἀπο- “λαύει μὲν ἀθανασίας καὶ ἀφθαρσίας τὰ σώματα, ἀπολαύουσι δὲ ἀπαθείας καὶ ἀτρεπτότητος αἱ ψυκαί. Διά τοτ τοῦτο, καὶ σῶμα λαδὼν καὶ ψυχὴν ὁ μοναγενῇς Υἱὸς Θεοῦ, μώμου ταῦτα παντὸς ἐλεύθερα διεφύλαξε, καὶ τὴν ὑπὲρ τοῦ γένους θυσίαν προσήνεγκεν. Διὰ γὰρ δὴ ποῦτο καὶ ἀρχιερεὺς ἡμῶν ἐχρημάτισεν" ἀρχιερεὺς δὲ οὐκ ὡς Θεὸς, ἀλλ᾽ ὡς ἄνθρωπος Ἀέχληται. Καὶ αὐτὰς προσφέρει μὲν ὡς ἄνθρωπος, δέχεται δὲ τὴν θυσίαν μετὰ τοῦ “Πατρὸς καὶ τοῦ ἁγίου Πνεύματος ὡς Θεός. Εἰ μὲν γὰρ τοῦ ᾿Αδὰμ τὸ σῶμα μόνον ἐξήμαρτεν, ἔδει τοῦτο μόνον ἀπολαῦσαι τῆς θεράπείας. Ἐπεὶ δὲ οὐ μόνον συνήμαρτεν, ἀλλὰ καὶ προήμαρτεν ἡ ψυχὴ (πρότερος γὰρ ὁ λογισμὸς διαγράφει τὴν ἁμαρτίαν, εἶθ᾽ οὕτως ταύτην διὰ τοῦ σώματος ἐνεργεῖ) " δίκαιον ἦν δήπου καὶ ταύτην τῆς ἰατρείας τυχεῖν. ᾿Αλλὰ γὰρ παρέλχον ἴσως ἐκ λογισμῶν ποιεῖσθαι τούτου τὰς ἀποδείξεις, τῆς θείας τοῦτο σαφῶς χηρυττούσης Γραφῦς. Καὶ γὰρ Δαβὶδ ὁ θεσπέσιος καὶ ὁ θειύτατος Πέτρος διαῤῥήδην τοῦτο διδάσκουσιν, ὁ μὲν πόῤῥωθεν προθεσπίξων, ὁ δὲ τὴν πρόῤῥησιν ἐρμνηνεύων. Φησὶ δὲ οὕτω τῶν ἀποστόλων ὁ πρῶτος " ε« Προφήτης ὑπάρχων ὁ Δαδ)δ, καὶ εἰδὼς ὅτι ὄρκῳ ὥμοσεν αὐτῷ ὁ θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστήσειν κατὰ σάρκα τὸν Χριστὸν, καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ, προειδὼς ἐλάλησε περὶ τῆς ἀναστάσεως αὐτοῦ, ὅτι οὐκ ἐγκατελείφθη εἰς ἄδου ἡ Ψυχὴ αὐτοῦ, οὐδὲ ἣ σὰρξ αὐτοῦ εἶδεν διαφθοράν. » Πολλὰ δὲ κατὰ ταυτὸν ἡμᾶς διὰ τῶν “ὀλίγων τούτων ἐξεπαίδευσε λόγων. Πρῶτον μὲν ὡς ἡ ληφθεῖσα φύσις ἐκ τῆς ὀσφύος τοῦ Δαδὶδ κατάγει τὸ γένος " ἔπειτα δὲ ὅτι οὐ σῶμα μόνον, ἀλλὰ καὶ ψυχὴν ἀθάνᾶτον ἔλαθε" καὶ πρὸς τούτοις, ὅτι ταῦτα τῷ θανάτῳ παρέδωκεν, ἃ λαδὼν πάλιν ἀνέστησεν ὡς ὴθέλησεν. Αὐτοῦ γάρ ἔστιν ἡ φωνή " « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. » Μεμαθήκαμεν δὲ, ὡς ἡ θεία φύσις ἀθάνατος. Πέ-. πονθς γὰρ τὸ παθητὸν. καὶ τὸ ἀπαθὲς μεμένηχεν ἀπαθές. Ἐνηνθρώπησε γὰρ ὁ Θεὸς Λόγος, οὐκ ἵνα παθητὴν ἀποφήνῃ τὴν ἀπαθῇ φύσιν, ἀλλ᾽ ἵνα τῇ παθητῇ φύσει διὰ τοῦ πάθους τὴν ἀπάθειαν διορήσηται. Καὶ αὐτὸς δὲ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις νῦν μέν φησιν" ε Ἑξουσίαν ἔχω θεῖναι. τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαδεῖν αὐτήν. Οὐδεὶς αἴρει αὐτὴν ἀπ᾽ ἐμοῦ" ἐγὼ τίθημι αὐτὴν ἀπ᾽ ἐμαυτοῦ, ἵνα πάλιν λάδω αὐτήν" » νῦν δέ" ε Διὰ τοῦτο ὁ Πατήρ με ἀγαπᾷ, ὅτι ἐγὼ τίθημι τὴν ψυχήν μου ὑπὲρ τῶν προβάτων. ν» Καὶ πάλιν" ε« Νὺν ἡ ψυχή μου τὲἕτάρᾶχται. » Καὶ αὖθις - ε« Περίλυπός ἔστιν ἡ ψυχή μου ἕως θανάτου. » Καὶ περὶ τοῦ σώματος δέ φησιν " « Ὁ δὲ ἄρτος ὃν ἐγὼ δώσω, ἡἧἡ σάρξ μου ἐστὶν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς. » Καὶ τὰ θεῖα δὲ παραδοὺς μυστήρια, καὶ τὸ σύμόδολον κλάσας καὶ διανείμας, ἐπήγαγε" « Τοῦτό μον ἐστὶ τὸ σῶμα, τὸ ὑπὲρ ὑμῶν θρυπτόμενον εἰς ἄφεσιν ἁμαρτιῶν. ναὶ πάλιν" «ε Τοῦτό μου ἐστὶ τὸ αἷμα, τὸ ὑπὲρ πολλῶν ἔκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. » Καὶ αὖθις " « Ἂν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ν» Καί" ε Ὁ ἐσθίων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν ἐν ἑαυτῷ αἰώνιον. » Καὶ ἕτερα δὲ τοιαῦτα μυρία ἔστιν εὑρεῖν, κἄν τῇ Παλαιᾷ, κὰν τῇ Καινῇ, καὶ τοῦ σώματος καὶ τῆς ψυχῆς δεικνύντα τὴν πρόσληψιν, καὶ ὡς ἐξ ᾿Αδραὰμ, καὶ Δαθδὶδ ἕλκει ταῦτα τὸ γένος. Καὶ Ἰωσὴφ δὲ ὁ 'Αριμαθαΐος τῷ Πιλάτῳ προσελθὼν, ἤἥτησε τὸ σῶμα τοῦ Ἰησοῦ, Καὶ διδάσκει ἡμᾶς διαῤῥήδην τῶν ἱερῶν Εὐαγγελίων ἡ τετρακτὺς, ὅπως τε ἔλαδε τὸ σῶμα, καὶ ὅπως ἐνείλησε τῇ σινδόνι, καὶ ὅπως τῷ τάφῳ παρἐδωκεν. Ἐγὼ θρηνῶ καὶ ὀδύρομαι, ὅτι ἃς πρώην τοῖς τοῦ Μαρκίωνος τὴν λύμην δεξαμένοις προσέφερον ἀποδείξεις (καὶ πλείους ἣ μυρίους διὰ τῆς θείας χάριτος πείσας προσήγαγον τῷ παναγίῳ βαπτίσματι), ς ὕδσα νόσος προσφέρειν καταναγκάζει. Τίς γὰρ πώποτε περὶ πούτων τοῖς τῆς Ἐκκλησίας τροφίμοις. ἀμφισδήτησις γέγονε; Τίς δὲ τῶν ἁγίων Πατέρων οὐ τήνδε τὴν διδασκαλίαν προσήνεγκε; Πλήρη γὰρ ταύτης καὶ τὰ τοῦ μεγάλου Βασιλείου συγγράμματα, καὶ τὰ τῶν ἐκείνον συναγωνιστῶν Γρηγορίου καὶ ᾿Αμφιλοχίου, καὶ τῶν ἐν τῇ Δύσει διαπρεψάντων ἐν τῇ διδασκαλίᾳ τῆς χάριτος, Δαμάσου τοῦ τῆς μεγάλης Ῥώμης, καὶ ᾿Αμόροσίου τοῦ Μεδιολάνων, καὶ Κυπριανοῦ τοῦ Καρχυβόνος, ὃς καὶ τοῦ μαρτυρίων τὸν στέφανον ἀνεδέξατο ὑπὲρ τουτωνὶ τῶν δογμάτων. ᾿Αθανάσιος ἐκεῖνος ὁ πολυθρύλλητος πεντάκις ἐξηλάθη τῆς ποίμνης, καὶ τὴν ὑπερορίαν οἰκεῖν ἢναγκάσθη. Καὶ ᾿Αλέξανδρος δὲ ὁ ἐκείνου διδάσκαλος, ὑπὲρ τούτων ἡγωνίσατο τῶν δογμάτων. Εὐστάθιος, καὶ Ὁ Μελέτιος, καὶ Φλαδιανὸς, τῆς ᾿Ανατολῇς οἱ φωστῆρες, … καὶ Ἐφραὶμ, ἡ τοῦ Ἠνεύματος λύρα, ὁ τὸ Σύρων ἔθνος ἄρδων ὁσημέραι τοῖς τῆς χάριτος νάμασι, καὶ Ἰωάννης καὶ ᾿Αττικὸς οἱ τῆς ἀληθείας μεγαλόφωνοι κήρυκες " καὶ οἱ τούτων πρεσδύτεροι, Ἰγνάτιος καὶ Πολύκαρπος, καὶ Εἰρηναῖος, καὶ Ἰουστῖνος, καὶ Ἱπππόλυτος, ὧν οἱ πλείους οὐκ ἀρχιερέων προλάμπουσι μόνον, ἀλλὰ καὶ τῶν μαρτύρων διαχοσμοῦσι χορόν. Καὶ μὲν δὴ καὶ ὁ νῦν τὴν μεγάλην Ῥώμην ἰθύνων, καὶ τῶν ὀρθῶν δογμάτων τὰς ἀκτῖνα: ἐκ τῆς Ἑσπέρας πάντοσε ἐκτείνων ὁ ἀγιώτατος Λέων, κὐϑξὸν ημῖν τῆς πίστεως τὸν. χαρακτῆρα διὰ τῶν οἰκείων γραμμάτων προσήνεγκεν. Οὗτοι πάντες σχφῶς ἐξεπαίδευσαν, ὡς εἷς Υἱὸς ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς καὶ Θεὸς προαιώνιος ἐκ τοῦ Πατρὸς ἀῤῥήτως γεγενημένος" καὶ ὡς μετὰ τὴν ἐνανθρώπησιν καὶ γΥὸς «ἀνθρώπου καὶ ἄνθρωπος ἔχρημάτισεν, οὐκ εἰς τοῦτο τραπεὶς (ἄτρεπτον γὰρ ἔχει τὴν φύσιν), ἀλλὰ προσλαδὼν τὸ ἡμέτερον " καὶ ὅτι αὐτὸς καὶ ἀπαθῇς ἦν, καὶ ἀθάνατος ὡς Θεὸς, καὶ θνητὸς καὶ παθητὸς ὡς ἄνθρωπος " μετὰ δὲ τὴν ἀνάστασιν, καὶ κατὰ τὸ ἀνθρώπειον, καὶ τὴν ἀπάθειαν καὶ τὴν ἀθανασίαν ἐδέξατο. Εἰ γὰρ καὶ μεμένηκὲ σῶμα τὸ σῶμα, ἀλλ᾽ ἀπαθές ἐστι καὶ ἀθάνατον, καὶ θεῖον ὄντως σῶμα, καὶ θείᾳ δόξῃ δεδοξασμένον " καὶ τοῦτο σαφῶς ἡμᾶς ὃ μακάριος ἐδίδαξε Παῦλος. « Ἡμῶν γὰρ, φησὶ, τὸ πολίτευμα ἐν οὐρανοῖς ὑπἀρχει, ἐξ οὗ καὶ Σωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν Χριστὸν, ὃς μετασχηματίσει τὸ σῷμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώμᾶτι τῆς δόξης αὐτοῦ. γ Καὶ οὐκ εἶπε τῇ δόξῃ αὐτοῦ, ἀλλὰ τῷ σώματι τῆς δόξης αὑτοῦ. Καὶ αὐτὸς δὲ ὁ Κύριος εἰπὼν τοῖς ἀποστόλοις " « Εἰσί τινες τῶν ὧδε ἑστώτων, οἵτινες οὐ μὴ γεύσονται θανάτου, ἕως ἂν ἴδωσι τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ δόξῃ τοῦ Πατρὸς, παρέλαδεν αὐτοὺς μετὰ ἐξ ἡμέρας εἰς ὄρος ὑψηλὸν λίαν, καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἐγένετο τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ τὰ ἱμάτια αὐτοῦ λαμπρὰ ὡς τὸ φῶς. Ἐδίδαξε δὲ διὰ τούτων τῆς δευτέρας ἐπιφανείας τὸν τρόπον. Καὶ ὡς ἀπερίγραφος μὲν ἡ ληφθεῖσα φύσις οὐκ ἔστι … (τοῦτο γὰρ μόνης τῆς θεότητος ἴδιον), τὰς δὲ τῆς θείας δόξης ἀφήσει μαρμαρυγὰς, καὶ φωτὸς ἀκτῖνας μέτρα. Μετὰ ταύτης ἀνελήφθη τῆς δόξης " οὕτως αὐτὸν ἔφασαν ἧξειν οἱ ἄγγελοι" αὐτῶν γάρ ἔστι φωνή᾽ « Οὗτος ὁ ἀναληφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὑτὸν πορενόμενον εἰς τὸν οὐρανόν. » Καὶ τοῖς θείοις δὲ ἀποστόλοις ὀφθεὶς μετὰ τὴν ἀνάστασιν, καὶ χεῖρας αὐτοῖς καὶ πόδας ὑπέδειξε" τῷ δὲ Θωμᾷ καὶ τὴν πλευρὰν, καὶ τῶν ἥλων καὶ τῆς λόγχης τὰς ὠτειλάς. Διὰ γὰρ δὴ τούτους τοὺς ἄντικρυς ἀρνουμένους τῆς σαρκὸς τὴν ἀνάληψιν, καὶ μέντοι καὶ τοὺς ἄλλους, οὗ μετὰ τὴν ἀνάστασιν εἰς θεότητός φασι μεταδεδλῆσθαι φύσιν τὴν τοῦ σώματος φύσιν, ἐφύλαξεν ἀκεραίους τῶν ἥλων καὶ τῆς λόγχης τοὺς τύπους. Καὶ τἄλλα ")) σώματα μώμου παντὸς ἐγείρων ἐλεύθερα, τῷ οἰκείῳ σώματι τὰ τῶν παθημάτων σημεῖα κατέλιπεν, ἵνα καὶ τοὺς ἀρνουμένους τοῦ σώματος τὴν ἀνάληψιν διὰ τῶν παθημάτων πλανωμένους ἐλέγξῃ, καὶ τοὺς εἰς ἑτέραν φύσιν μεταδεδλῆσθαι τὸ σῶμα νομίζοντας διδάξῃ διὰ τοῦ τύπου τῶν ἥλων, ὡς ἐπὶ τῶν οἰκείων χαρακτήρων μεμένηχεν. Εἰ δέ τις ἀπόδειξιν ἔχειν οἴεται τοῦ μὴ μεμενηκέναι σῶμα μετὰ τὴν ἀνάστασιν τοῦ Κυρίου τὸ σῶμα, ὡς κεκλεισμένων τῶν θυρῶν πρὸς τοὺς μαθητὰς εἰσελθεῖν, ἀναμνησθήτω πῶς ἐπὶ θαλάσσης ἐδάδισε θνητὸν ἔχων ἔτι τὸ σῶμα, καὶ μέντοι πῶς ἐγεννήθη τῆς παρθενίας ἀκήρατα φυλάξας τὰ σήμαντρα, καὶ αὖ πάλιν πῶς τῶν ἐπιόουλευόντων πολλάκις τὰς χεῖρας διέφυγεν ὑπ᾽ ἐχείνων χεχυχλωμένος. Καὶ τί λέγω τὸν Δεσπότην, ὃς οὐ μόνον ἄνθρωπος ἦν, ἀλλὰ καὶ Θεὸς προαιώνιος, καὶ ῥάδιον ἣν αὐτῷ πάντα ποιεῖν ἃ βούλεται; Εἰπάτωσαν πῶς ὁ ᾿Αμθαχοὺμ ἐκ τῆς Ἰουδαίας εἰς Βαδυλῶνα ἐν ἀκαρεῖ τοῦ χρόνου μετέθη, καὶ διέδη τοῦ λάκκου τὸ κάλυμμα, καὶ τῷ Δανιὴλ προσενήνοχε τὴν τροφὴν, καὶ αὖθις ἐπανῆλθε μὴ διαφθείρας τοῦ λάκκου τὰ σήμαντρα. ᾿Αλλὰ μανία σαφὴς, καὶ τῶν Δεσποτιχῶν θαυμάτων τοὺς τρόπους ἀνερευνᾷν. Προσήκει δὲ καὶ τοῦτο πρὸς τοῖς εἰρημένοις εἰδέναι, ὡς μετὰ τὴν ἀνάστασιν καὶ τὰ ἡμέτερα σώματα ἄφθαρτα ἔσται καὶ ἀθάνατα, καὶ τοῦ γεώδους ἀπαλλαττόμενα κοῦφα γίνεται καὶ μετάρσια. Καὶ τοῦτο διαῤῥήδην σαφῶς ἡμᾶς ἐδίδαξεν ὁ θεῖος Παῦλος. ε Σπείρεται γὰρ, φησὶν, ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ" σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει’ σπείρεται ἕν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ" σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν. » Καὶ ἀλλαχοῦ " ε'Ἀρπαγησόμεθα ἐν νεφέλαις εἰς ἀέρα, εἰς ἀπάντησιν τοῦ Κυρίου. » Εὶ δὲ τὰ τῶν ἁγίων σώματα κοῦφα γίνεται καὶ μετάρσια, καὶ ῥᾳδίως τὸν ἀέρα διαπερᾷ" οὐ δεῖ θαυμάζειν, εἰ τὸ Δεσποτικὸν σῶμα, τὸ τῇ θεότητι τοῦ Μονογενοῦς ἡνωμένον, μετὰ τὴν ἀνάστατιν γεγενημένον ἀθάνατον κεκλεισμένων τῶν θυρῶν εἰσελήλνθε. Καὶ μυρίας δὲ ἑτέρας καὶ προφητικὰς καὶ ἀποστοκαὶ τὰ εἰρημένα δεῖξαι τὸν τῆς ἡμετέρας διδασκαλίας σκοπόν. Πιστεύομεν γὰρ εἰς ἕνα Πατέρα, εἰς ἕνα Υἱὸν, εἰς ἕν Πνεῦμα ἅγιον" καὶ ὁμολογοῦμεν μίαν θεότητα, μίαν κυριότητα, μίαν οὐσίαν, τρεῖς ὑποστάσεις. Ἧ γὰρ ἐνανθρώπησις τοῦ Μονογενοῦς τὸν τῆς Τριάδος οὐκ ηὔξησεν ἀριθμὸν, καὶ τετράδα τὴν Τριάδα πεποίηκεν, ἀλλὰ μεμένηχεν καὶ μετὰ τὴν ἐνανθρώπησιν Τριὰς ἡ Τριάς. Ἑνανθρωπῆσαι δὲ πιστεύοντες τὸν μονογενῇ Υἱὸν τοῦ Θεοῦ, οὐκ ἀρνούμεθα ἣν ἔλαθε φύσιν, ἀλλ᾽ ὁμολογοῦμεν, ὡς ἔφην, καὶ τὴν λαθοῦσαν, καὶ τὴν ληφθεῖσαν. Ἡ γὰρ ἕνωσις οὐ συνέχεε τὰ τῶν φύσεων ἴδια. Εἰ γὰρ ὁ ἀὴρ ὅλος δι᾽ ὅλου τὸ φῶς εἰσδεχόμενος οὐκ ἀπόλλυσι τὸ εἶναι ἀὴρ, οὔτε μὴν τοῦ φωτὸς διαφθείρει τὴν φύσιν, ἀλλὰ τοῖς μὲν ὀφθαλμοῖς ὁρῶμεν τὸ φῶς, τῇ δὲ ἀφῇ τὸν ἀέρα γινώσκομεν᾽ ἣ γὰρ Ψυχρὸς ἡμῖν, ἣ θερμὸς, ἣ ὑγρὸς, ἧ ξηρὸς προσπελάζει" ἀνοίας ἐσχάτης σύγχυσιν ἀποκαλεῖν τὴν τῆς θεότητος καὶ τῆς ἀνθοωπότητος ἕνωσιν. Εἰ γὰρ αἱ ὁμόδουλοι καὶ ὁμόχρονοι καὶ ἀκέραιοι διαμένουσι, καὶ τοῦ φωτὸς ὑποχωροῦντος μένει καθ᾽ αὑτὴν τοῦ ἀέρος ἣἡ φύσις, πολλῷ δήπουθεν δικαιότερον, τὴν τὰ πάντα τεχτηναμένην φύσιν τῇ φύσει, καὶ αὐτὴν ἀχραιφνῇ μεμενηκέναι ὁμολογεῖν, καὶ ἣν ἔλαθεν ὡσαύτως ἀκεραίαν διαφυλάξαι. Καί γὰρ καὶ ὁ χρυσὸς τῷ πυρὶ προσομιλῶν μεταλαμθάνει μὲν τῆς τοῦ πυρὸς καὶ χρόας καὶ ἐνεργείας. τὴν δὲ οἰκείαν οὐκ ἀπόλλυσι φύσιν, ἀλλὰ καὶ μένει χρυσὸς, καὶ ἐνεργεῖ τὰ πυρός. Οὕτω καὶ τὸ Δεσποτικὸν σῶμα, σῶμα μὲν ἔστιν, ἀλλ’ ἀπαθὲς, ἄφθαρτον, καὶ ἀθάνατον, καὶ Δεσποτιχὸὺν, καὶ θεῖον, καὶ τῇ θείᾳ δόξῃ δεδοξασμένον. Οὐ γὰρ κεχώρισται τῆς θεότητος, οὐδὲ ἄλλου τινός ἐστιν, ἀλλ᾽ αὐτοῦ τοῦ Μονογενοῦς Υἱοῦ τοῦ Θεοῦ.. Οὐδὲ γὰρ ἕτερον ἡμῖν ἐπιδείκνυσι πρόσωπον, ἀλλ᾽ αὐτὸν τὸν Μονογενῇ τὴν ἡμετέραν περικείμενον φύσιν. Ἰαύτην ἡμεῖς τὴν διδασκαλίαν διατελοῦμεν χηρὕύττοντες. Οἱ δὲ τὴν ὑπὲρ ἡμῶν γεγενημένην οἶκονομίαν ἀρνούμενοι αἱρετικοὺς ἡμᾶς προσηγόρευσαν, προσόμοιόν τι ταῖς γυναιξὶ ταῖς ἀκολάστοις ποιοῦντες. Καὶ γὰρ ἐκεῖναι δημοσίᾳ πωλοῦσαι τὴν ὥραν, τοῖς ἐταιριχοῖς ὀνείδεσι τὰς σώφρονας περιθάλλουσι, καὶ τὰ τῆς οἰκείας ἀσελγείας ὀνόματα ταῖς τὴν ἀσέλγειαν βδελυττομέναις περιτιθέασι. Τοῦτο καὶ ἡ Αἰγυπτία πεποίηκε. Τὴν γὰρ τῆς αἰσχρᾶς ἐπιθυμίας δουλείαν ἀσπασαμένη, καὶ τὴν ἀνδραποδώδη … κείαν προσενεγχοῦσα τῷ σώφρονι, εἶτα μὴ δελεάσασα, μηδὲ ταῖς τῆς ἡδυπαθείας περιπείρασα πάγαις, ἀλλοτρίας εὐνῆς ἀπεκάλει λῃστὴν τῆς σωφροσύνης τὸν ἐραστήν. ᾿Αλλ᾽ οὗτοι μὲν δώσουσι τῷ Θεῷ τὰς εὐθύνας, καὶ τῶν κατὰ τῆς πίστεως μηχανημάτων, καὶ τῶν καθ᾽ ἡμῶν σχευωρημάτων. Ἐγὼ δὲ παρακαλῶ, θατέραν ταῖν ἀχοαῖν τῷ χατηγορουμένῳ φυλάττειν, καὶ μὴ τὰς δύο τοῖς κατηγοροῦσιν ὑπέχειν. Οὕτω γὰρ τὸν θεῖον πληρώσουσι νόμον, ὃς διαῤῥήδην βοᾷ « ᾿Ακοὴν ματαίαν οὐ παραδέξῃ" » καί" «ε Κρίσιν δικαίαν κρίνετε ἀνὰ μέσον ἀνδρὸς καὶ ἀνὰ μέσον τοῦ πλησίον αὐτοῦ. » Διὰ γὰρ δὴ τούτων ὁ θεῖος νόμος παρεγγυᾷ μὴ πιστεύειν ταῖς κατὰ τῶν ἀπόντων διαδολαῖς ἀλλὰ παροῦσι τοῖς κατηγο-
echeinōn sōmata. Kai mēn ta onomata koina sōmatōn esti kai psychōn᾽ all᾽ homōs kai mona ka sōmata ek tōn koinōn onomatōn ekalesen. Houtō kai hēmeis pollakis tous tōn hagiōn apostolōn kai prophētōn kai martyrōn sēchous onomazomen, kai ton men Dionysiou tychon, ton de Ioulianou, hē Kosma" kaitoi eidotes, hōs mikra pollakis leipsana sōmatōn en toutois chatacheintai, hai de psykai en theioterois chōriois dianakauontai. Kan tę̄ koinę̄ de chrēsei touto to ethos estin heurein. Ho deina gar, phamen, apethane, kai Ho deina en tǭde chatacheitai tǭ topǭ kai tauta eidotes hōs athanatos hē psychē, kai hōs ou koinōnei tou taphou tǭ sōmati. Houtō kai ho angelos ephē" e Deute, blepete ton topon hopou ekeito ho Kyrios » ou tēn theotēta perichleisas tǭ taphǭ, alla tou Kyriou to sōma tǭ tou Kyriou prosagoreusas onomati. “Hoti de kai tois hagiois Patrasi kauta dokei, akousatōsan ᾿Athanasiou tou paneuphēmou tēs ᾿Alexansynēn ekosmēse, boōntos" e Zōē apothanein ou dynatai, mallon de kai tous nekrous zōopoiei. » Akousatōsan kai tou polythryllētou Damasou, tou tēs Rhōmēs episkopou, boōntos" « Ei tis eipoi, hoti en tǭ staurǭ ponon hypemeinen ē theotēs, kai ouki to sōma meta tēs psychēs, ē tou doulou morphēn ēn teleian anelathden, anathema estō. » ᾿Akousatōsan kai tou hagiōtatou kai hosiōtatou tēs Rhōmaiōn episkopou tou kyriou Leontos, nyn gegraphotos" « Hoti epathen ho Huios tou theou, hōs pathein ēdynato, hou kata tēn labousan physin, alla kata tēn lēphtheisan. Hē gar apathēs physis to pathtson elathe sōma, kai auto paredōken hyper hēmōn, hina tēn hēmeteran ergasētai sōtērian, kai tēn oikeian physin ephylaxen apathē. » Kai palin" « Ou gar ēlthen hina tēn oikeian apolesę̄ physin, all᾽ hina tēn hēmeteran sōsę̄. » Ei toinyn katēgorousin hēmōn eirēkotōn, hoti hosa bouletai dynatai ho Theos, bouletai de ta tę̄ autou physei preponta, ta de mē preponta oute bouletai, oute dynatai" chatēgoreitōsan kai tōnde tōn hagiōn, kai tōn allōn kai tou ᾿Apostolou boōntos « Hina dia dyo pragmatōn ametathetōn, en hois adynaton pseusasthai ton Theon.. Kai palin" e Ei apistoumen, ekeinos pistos menei, arnēsasthai heauton ou dynatai. » Tauta tois antilegousin hypanagnōte kai " ei men peistheien, hymnēsate ton agathon Kyrion, hoti dia tēs hymeteras spoudēs kakeinois tēn ōpheleian prouxenē sen. Ei de epimenoien apeithountes, mēdemian pros autous peri dogmatōn poieisthe dialexin. ᾿Apagoreuei gar ho theios ᾿Apostolos, e logomachein eis ouden chrēsimon epi katastrophę̄ tōn akouontōn. » Hymeis hox. tēn euangelikēn didaskalian atylon hena en tę̄ tēs epiphaneias hēmerz, meta tēs pros-ēkousēs ergasias tēn parakatathēkēn tǭ dikaiǭ. prosenenchontes Kritę̄, tēs tripothētou phōnēs et»akousēte᾽ « Eu, doule agathe kai piste᾽ epi oliga hēs pistos, epi pollōn se katastēsō’ eiselthe eis tēn charan tou Kyriou sou. » Hoi kata tou Theou kai Sōtēros hēmōn tas glōttas. hoplisantes, ouden kainon oude paradoxon drōsin, kai tous eunous autou therapontas tǭ pseudei toxeuontes. Tēs gar Despotichę̄s paroinias metechein anankē tous di᾿ autēn lian algountas oiketas. Touto de kai au-- «hos ho Kyrios protethespikchan, tous hierous hautou psychagōgōn mathētas. "Ephē de houtōs᾽ « Ee eme ediōxan, kai hymas diōxousin" ei ton oikodespotēn Beelzedoul ekalesan, posǭ mallon tous oicheiachous autou? » Eita paretharrhynen autous, deixas to tēs sychophan-tias euphōraton. Epēgage gar" e Mē oun phodēthēto autous" ouden gar esti kekalymmenon, ho ouk apoka-. lyphthēsetai, kai krypton, ho ou gnōsthēsetai, » Tēs de theias prorrhēseōs tēn alētheian pollakis men kai: allote, malista de nyn saphōs heōrakamen. Hoï gar. … lōn priamenoi chrēmatōn tas hēmeteras sphagas, hōphthēsan enargōs tēn Balentinou kai Bardēsanou menoi lōthēn. "Ēlpisan de homōs tēn spheteran kath᾽ hēmōn parathēxaien. Epeidē gar hēmeis tēn palai idią kai dēmosią, kan tois aspaastēriois oikois, kan tois theiois sēchois, kai tas kata tēs pisteōs encheiloidorias hēmōn chatecheon, hōs dyo chēryttontōn huious, Edei de parontas elenchein, kai mē diadallein apontas. Houtoi de tounantion dedrakasi. Basilikois gar hēmas tę̄ Kyrrhǭ prosdēsantes grammasin, erēmēn dikasai tous dichaiotatous ēnankasan dikastas, kai kata tou pente kai triakonta stathmois aphestēchotos tēn horthotatēn psēphon exēnenkan. Touto de oute goēteian “is, oute nechrosylian katēgoroumenos, ouk andropho-. gos, ou gamōn epidoulos hypemeine pōpote... ᾿Alla tous men dikastas epi tou parontos easō. Engys gar ho Kyrios, ho krinōn tēn oikoumenēn en dikaiosynę̄͵ kai laous en euthytēti, kai prattomenos euthynas ou, monon rhēmatōn kai pragmatōn, alla kai ponērōn enthymēmatōn. Tēn de gegenēmenēn dikaion oimai dielenxai sykophantian᾽ Poian apodeixin echousi tou dyo legein hēmas huious? ei men gar tōn sigōntōn hēmen, eschen an chōran isōs hē hypopsia. Epeidē de ergon eichomen tous hyper tōn apostolikōn dogmatōn agōnas, kai tois «ou Kyriou poimniois tēn didaskalikēn prospheromen poan, kai pros toutois pente kai triakonta synegrapsamen bidlous, tēn te theian Graphēn hermēneuontes, kai to tōn haireseōn dielenchontes pseudos" euelenchtos ara hē para Pollai men gar akroatōn myriades martyrousin hēmin tēn tōn euangelichōndogmanōn alētheian. Procheitai de kai ta daungrammata tois boulomenois eis basanon. Ou gar hyper dyados niōn, all᾽ hyper tou monogenous Huiou tou Theou, kai pros Hellēnas, kai pros Ioudaious, kai pros tous tēn ᾿Areiou kai Eunomiou noson eisdexamenous, kai pros tous tēn ᾿Apolinariou phrenodladeian aspazomenous, kai mentoi kai pros tou: tę̄ nous agōnizomenoi diatetelechamen, Hellēnas men peithontes, hoti auto? estin ho tōn apantōn Dēmiourgos, ho tou aei ontos Theou synaïidios Huios" Ioudaious hod, hoti peri autou tas prorrhēseis hoi prophētai pepkoiēntai " tous de ᾿Areiou kai Eunomiou klēronomous, hoti tou Patros homoousios, homotimos te kai isodynamos" tous de tēs Markiōnos lyttēs tas, hoti ouk agathos esti monon, alla kai dikaios" ouk allotriōn, kata ton echeinōn mython, all᾽ oikeiōn poiēmatōn Sōtēr. Kai apaxaplōs pros hairesin ekastēn diamachomenoi, ton hena proskynein parengnō» men Huion. Kai ti dei makrēgorein, exon syntomōs dielenxai to pseudos? Tous gar kath᾽ hechaston etos tǭ panagiǭ prosiontas baptismati, tēn ektetheisan en Nikaią para tōn hagiōn kai makariōn Paterōn pistin echautous hōs prosetachthēmen, baptizomen eis to onoma tou Patros, kai tou Hyeou, kai tou hagiou Pneumatos, henikōs ekastēn prosēgorian prospherontes. Kai mentoi kai tas theias leitourgias en tais Echkchlēsiais epitelountes, kai arkousēs kai lēgousēs hēmeras, kai hautēn de tēn hēmeran kata tritēmorion diairountes doxazomen ton Patera, kai ton Huion, kai to hagion Pneuma. Ei de dyo nious kata tēn toutōn sykophantian presdeuomen, tina doxazomen᾽, tina de dyo men einai pisteuein huious, heni de monǭ tēn doxologian prospherein, Tis de houtōs emorontētos, hōs tou theiou Paulou boōntos akouōn᾽ e Heis Kyrios, mia pistis, hen baptisma" » kai palin" e Heis Kyrios Iēsous Christos, di᾽ hou ta panta " » antinomothetēsai tę̄ didaskalią tou Pneumatos, kai dichę̄ ton hena temein? ᾿Alla gar matēn adoleschō. Oude gar houtoi phanai tolmōsi, kai tauta tǭ pseudei syntethrammenoi, hōs tauta legontōn hēmōn akēkoasi pōpote" alla tǭ tas dyo physeis homologein tou Despotou Christou, dyo legousi kēryttein huious. Kai synidein ouk ethelousin, hōs tōn anthrōpōn ekastos kai psychēn athanaton echei, kai sōma thnēton" kai oudeis mechri kai tēmeron dyo Paulous ton Paulon ōnomasen, epeidē kai psychēn echei kai sōma" kai oute ton Petron dyo Petrous, oute ton ᾿Loraam, oute ton ᾿Adam. ᾿All᾽ hoide men eka stos tōn physeōn to diaphoron, dyo de Paulous ouk onomazei ton hena. Houtō toinyn kai ton Kyrion hēmōn Iēsoun Christon, ton monogenē tou Theou Huion, ton enanthrōpēsanta Theon Logon, kai Huion Theou, kai Huion anthrōpou prosagoreuontes, hōs para tēs theias Graphēs edidachthēmen, ou dyo phamen huious, alla tēs theotētos kai tēs anthrōpotētos homologoumen tas idiotētas. Houtoi de tēn ex hēmōn lēphtheisan menoi physin, dyscherainousi tōnde tōn logōn akouon-. tes. Hēmas de deixai prosēkei pothen tautēn ēspasanto tēn asedeian. Simōn men gar, kai Menandrys, Kerdōn kai Markiōn pantapasin arnountai tēn enanthrōpēsin, kai tēn ek Parthenou gennēsin mythologian apokalousi. Balentinos de, kai Basileidēs, kai Bardēsanēs, kai ᾿Armonios, kai hoi tēs toutōn symmorias, dechontai men tēs Parthenou tēn kyēsin, kai ton tokon " ouden de ton Theon Logon ech «hēs Parϑenou proseilēphenai phasin, alla parodon tina di’ autēs hōsper dia sōlēnos poiēsasthai, epiphanēnai de tois anthrōpois. phantasią chrēsamenon, kai doxas einai anthrōpos, hon tropon hōphthē tǭ ᾿Athraam,, kai tisin allois tōn palaiōn. “Areios de kai Eunomios, sōma men hauton ephasan eilēphenai, s tēn theotēta de ta tēs psychēs enērgēkchenai, hina tautę̄ ta tapeina kai tōn rhēmatōn kai tōn pragmatōn prosapsōsin. Ho de ge ᾿AApolinarios kai psychēn auton meta tou sōmatos ephēsen eilēphenai, all᾽ ou tēn logikēn, alla tēn zōtikēn ēgoun phytichēn onomazomenēn. Tou nou gar, phēsi, tēn chreian hē theotēs eplērou. Psychēs de kai nou tēn diairesin para tōn exō memathēke philosophōn. Hē gar theia Graphę̄ ek psychēs legei kai sōmatos synestanai ton anthrōpon. e Epoiēse gar, phēsin, ho Theos ton anthrōpon choun apo tēs gēs, kai enephysēsen eis to protōpon autou pnoēn zōēs, kai egeneto ho anthrōpos eis psychēn zōsan. » Kai ho Kyrios en tois hierois Euangeliois tois apostolois ephē" « Mē phothdeisthe apo tōn apokteinontōn to sōma, tēn de psychēn mē dynamenōn Ho apokteinai. » Ta men oun tōn hairetikōn dogmata tosautēn echei pros allēla diamachēn. Houtoi de ton ᾿Apolinarion, kai mentoi kai GAreion kai Eunomion hyperoēnai tę̄ Bardēsanou palai spareisan hairesin, eita prorrhixon hypo tōn aristōn anaspastheisan geōrgōn, phy teusai nyn epeirathēsan. Paraplēsiōs gar ekeinois ērnēthēsan ek tēs hēmeteras physeōs proseilēphthai tou Despotou to sōma. Hē de Ekklēsia, tois apostolikois ichnesin hepomenē, kai theotēta teleian, kai anthrōpotēta teleian en tǭ Despotę̄ Christǭ theōrei. Hōsper gar elade sōma, ou deomenos sōmatos, alla pasi tois sōmasi di᾽ echeinou «tēn athanasian ᾿'pragmateuomenos" houtō dē kai psychēn elathe tēn chydernōsan to sōma, hina pasa psychē dia tautēs metaschę̄ tis atreptotētos. Ei gar kai athanatoi eisin hai psykai, all᾽ ouk atreptoi. Pollas gao kai nyn men toutois areschomenai, nyn de ekeinois. ᾿Hou dē charin kai plēmmeloumen ektrepomenoi, kai tēn epi ta cheirō rhopēn eisdechomenoi. Meta de tēn anastasin, apo- “lauei men athanasias kai aphtharsias ta sōmata, apolauousi de apatheias kai atreptotētos hai psykai. Dia tot touto, kai sōma ladōn kai psychēn ho monagenę̄s Huios Theou, mōmou tauta pantos eleuthera diephylaxe, kai tēn hyper tou genous thysian prosēnenken. Dia gar dē pouto kai archiereus hēmōn echrēmatisen" archiereus de ouk hōs Theos, all᾽ hōs anthrōpos Aechlētai. Kai autas prospherei men hōs anthrōpos, dechetai de tēn thysian meta tou “Patros kai tou hagiou Pneumatos hōs Theos. Ei men gar tou ᾿Adam to sōma monon exēmarten, edei touto monon apolausai tēs therapeias. Epei de ou monon synēmarten, alla kai proēmarten hē psychē (proteros gar ho logismos diagraphei tēn hamartian, eith᾽ houtōs tautēn dia tou sōmatos energei) " dikaion ēn dēpou kai tautēn tēs iatreias tychein. ᾿Alla gar parelchon isōs ek logismōn poieisthai toutou tas apodeixeis, tēs theias touto saphōs chēryttousēs Graphys. Kai gar Dabid ho thespesios kai ho theiytatos Petros diarrhēdēn touto didaskousin, ho men porrhōthen prothespixōn, ho de tēn prorrhēsin ermnēneuōn. Phēsi de houtō tōn apostolōn ho prōtos " e« Prophētēs hyparchōn ho Dad)d, kai eidōs hoti orkǭ hōmosen autǭ ho theos ek karpou tēs osphyos autou anastēsein kata sarka ton Christon, kathisai epi tou thronou autou, proeidōs elalēse peri tēs anastaseōs autou, hoti ouk enkateleiphthē eis adou hē Psychē autou, oude hē sarx autou eiden diaphthoran. » Polla de kata tauton hēmas dia tōn “oligōn toutōn exepaideuse logōn. Prōton men hōs hē lēphtheisa physis ek tēs osphyos tou Dadid katagei to genos " epeita de hoti ou sōma monon, alla kai psychēn athanaton elathe" kai pros toutois, hoti tauta tǭ thanatǭ paredōken, ha ladōn palin anestēsen hōs ēthelēsen. Autou gar estin hē phōnē " « Lysate ton naon touton, kai en trisin hēmerais egerō auton. » Memathēkamen de, hōs hē theia physis athanatos. Pe-. ponths gar to pathēton. kai to apathes memenēchen apathes. Enēnthrōpēse gar ho Theos Logos, ouk hina pathētēn apophēnę̄ tēn apathę̄ physin, all᾽ hina tę̄ pathētę̄ physei dia tou pathous tēn apatheian diorēsētai. Kai autos de ho Kyrios en tois hierois Euangeliois nyn men phēsin" e Hexousian echō theinai. tēn psychēn mou, kai exousian echō palin ladein autēn. Oudeis airei autēn ap᾽ emou" egō tithēmi autēn ap᾽ emautou, hina palin ladō autēn" » nyn de" e Dia touto ho Patēr me agapą, hoti egō tithēmi tēn psychēn mou hyper tōn probatōn. n» Kai palin" e« Nyn hē psychē mou teetarachtai. » Kai authis - e« Perilypos estin hē psychē mou heōs thanatou. » Kai peri tou sōmatos de phēsin " « Ho de artos hon egō dōsō, hēēē sarx mou estin, hēn egō dōsō hyper tēs tou kosmou zōēs. » Kai ta theia de paradous mystēria, kai to symodolon klasas kai dianeimas, epēgage" « Touto mon esti to sōma, to hyper hymōn thryptomenon eis aphesin hamartiōn. nai palin" «e Touto mou esti to haima, to hyper pollōn ekchynomenon eis aphesin hamartiōn. » Kai authis " « An mē phagēte tēn sarka tou Huiou tou anthrōpou, kai piēte autou to haima, ouk echete zōēn en heautois. n» Kai" e Ho esthiōn mou tēn sarka, kai pinōn mou to haima, echei zōēn en heautǭ aiōnion. » Kai hetera de toiauta myria estin heurein, kan tę̄ Palaią, kan tę̄ Kainę̄, kai tou sōmatos kai tēs psychēs deiknynta tēn proslēpsin, kai hōs ex ᾿Adraam, kai Dathdid helkei tauta to genos. Kai Iōsēph de ho 'Arimathaïos tǭ Pilatǭ proselthōn, hēētēse to sōma tou Iēsou, Kai didaskei hēmas diarrhēdēn tōn hierōn Euangeliōn hē tetraktys, hopōs te elade to sōma, kai hopōs eneilēse tę̄ sindoni, kai hopōs tǭ taphǭ paredōken. Egō thrēnō kai odyromai, hoti has prōēn tois tou Markiōnos tēn lymēn dexamenois prosepheron apodeixeis (kai pleious hē myrious dia tēs theias charitos peisas prosēgagon tǭ panagiǭ baptismati), s hydsa nosos prospherein katanankazei. Tis gar pōpote peri poutōn tois tēs Ekklēsias trophimois. amphisdētēsis gegone? Tis de tōn hagiōn Paterōn ou tēnde tēn didaskalian prosēnenke? Plērē gar tautēs kai ta tou megalou Basileiou syngrammata, kai ta tōn ekeinon synagōnistōn Grēgoriou kai ᾿Amphilochiou, kai tōn en tę̄ Dysei diaprepsantōn en tę̄ didaskalią tēs charitos, Damasou tou tēs megalēs Rhōmēs, kai ᾿Amorosiou tou Mediolanōn, kai Kyprianou tou Karchybonos, hos kai tou martyriōn ton stephanon anedexato hyper toutōni tōn dogmatōn. ᾿Athanasios ekeinos ho polythryllētos pentakis exēlathē tēs poimnēs, kai tēn hyperorian oikein ēnankasthē. Kai ᾿Alexandros de ho ekeinou didaskalos, hyper toutōn hēgōnisato tōn dogmatōn. Eustathios, kai Ho Meletios, kai Phladianos, tēs ᾿Anatolę̄s hoi phōstēres, … kai Ephraim, hē tou Ēneumatos lyra, ho to Syrōn ethnos ardōn hosēmerai tois tēs charitos namasi, kai Iōannēs kai ᾿Attikos hoi tēs alētheias megalophōnoi kērykes " kai hoi toutōn presdyteroi, Ignatios kai Polykarpos, kai Eirēnaios, kai Ioustinos, kai Hipppolytos, hōn hoi pleious ouk archiereōn prolampousi monon, alla kai tōn martyrōn diachosmousi choron. Kai men dē kai ho nyn tēn megalēn Rhōmēn ithynōn, kai tōn orthōn dogmatōn tas aktina: ek tēs Hesperas pantose ekteinōn ho agiōtatos Leōn, kyϑxon ēmin tēs pisteōs ton. charaktēra dia tōn oikeiōn grammatōn prosēnenken. Houtoi pantes schphōs exepaideusan, hōs heis Huios ho monogenēs tou Theou Huios kai Theos proaiōnios ek tou Patros arrhētōs gegenēmenos" kai hōs meta tēn enanthrōpēsin kai gYos «anthrōpou kai anthrōpos echrēmatisen, ouk eis touto trapeis (atrepton gar echei tēn physin), alla prosladōn to hēmeteron " kai hoti autos kai apathę̄s ēn, kai athanatos hōs Theos, kai thnētos kai pathētos hōs anthrōpos " meta de tēn anastasin, kai kata to anthrōpeion, kai tēn apatheian kai tēn athanasian edexato. Ei gar kai memenēke sōma to sōma, all᾽ apathes esti kai athanaton, kai theion ontōs sōma, kai theią doxę̄ dedoxasmenon " kai touto saphōs hēmas ho makarios edidaxe Paulos. « Hēmōn gar, phēsi, to politeuma en ouranois hyparchei, ex hou kai Sōtēra apekdechometha Kyrion Iēsoun Christon, hos metaschēmatisei to sǭma tēs tapeinōseōs hēmōn eis to genesthai auto symmorphon tǭ sōmati tēs doxēs autou. g Kai ouk eipe tę̄ doxę̄ autou, alla tǭ sōmati tēs doxēs hautou. Kai autos de ho Kyrios eipōn tois apostolois " « Eisi tines tōn hōde hestōtōn, hoitines ou mē geusontai thanatou, heōs an idōsi ton Huion tou anthrōpou erchomenon en tę̄ doxę̄ tou Patros, pareladen autous meta ex hēmeras eis oros hypsēlon lian, kai metemorphōthē emprosthen autōn, kai egeneto to prosōpon autou hōs ho hēlios, kai ta himatia autou lampra hōs to phōs. Edidaxe de dia toutōn tēs deuteras epiphaneias ton tropon. Kai hōs aperigraphos men hē lēphtheisa physis ouk esti … (touto gar monēs tēs theotētos idion), tas de tēs theias doxēs aphēsei marmarygas, kai phōtos aktinas metra. Meta tautēs anelēphthē tēs doxēs " houtōs auton ephasan hēxein hoi angeloi" autōn gar esti phōnē᾽ « Houtos ho analēphtheis aph᾽ hymōn eis ton ouranon houtōs eleusetai, hon tropon etheasasthe hauton porenomenon eis ton ouranon. » Kai tois theiois de apostolois ophtheis meta tēn anastasin, kai cheiras autois kai podas hypedeixe" tǭ de Thōmą kai tēn pleuran, kai tōn hēlōn kai tēs lonchēs tas ōteilas. Dia gar dē toutous tous antikrys arnoumenous tēs sarkos tēn analēpsin, kai mentoi kai tous allous, hou meta tēn anastasin eis theotētos phasi metadedlēsthai physin tēn tou sōmatos physin, ephylaxen akeraious tōn hēlōn kai tēs lonchēs tous typous. Kai talla ")) sōmata mōmou pantos egeirōn eleuthera, tǭ oikeiǭ sōmati ta tōn pathēmatōn sēmeia katelipen, hina kai tous arnoumenous tou sōmatos tēn analēpsin dia tōn pathēmatōn planōmenous elenxę̄, kai tous eis heteran physin metadedlēsthai to sōma nomizontas didaxę̄ dia tou typou tōn hēlōn, hōs epi tōn oikeiōn charaktērōn memenēchen. Ei de tis apodeixin echein oietai tou mē memenēkenai sōma meta tēn anastasin tou Kyriou to sōma, hōs kekleismenōn tōn thyrōn pros tous mathētas eiselthein, anamnēsthētō pōs epi thalassēs edadise thnēton echōn eti to sōma, kai mentoi pōs egennēthē tēs parthenias akērata phylaxas ta sēmantra, kai au palin pōs tōn epioouleuontōn pollakis tas cheiras diephygen hyp᾽ echeinōn chechychlōmenos. Kai ti legō ton Despotēn, hos ou monon anthrōpos ēn, alla kai Theos proaiōnios, kai rhadion hēn autǭ panta poiein ha bouletai? Eipatōsan pōs ho ᾿Amthachoum ek tēs Ioudaias eis Badylōna en akarei tou chronou metethē, kai diedē tou lakkou to kalymma, kai tǭ Daniēl prosenēnoche tēn trophēn, kai authis epanēlthe mē diaphtheiras tou lakkou ta sēmantra. ᾿Alla mania saphēs, kai tōn Despotichōn thaumatōn tous tropous anereunąn. Prosēkei de kai touto pros tois eirēmenois eidenai, hōs meta tēn anastasin kai ta hēmetera sōmata aphtharta estai kai athanata, kai tou geōdous apallattomena koupha ginetai kai metarsia. Kai touto diarrhēdēn saphōs hēmas edidaxen ho theios Paulos. e Speiretai gar, phēsin, en phthorą, egeiretai en aphtharsią" speiretai en astheneią, egeiretai en dynamei’ speiretai hen atimią, egeiretai en doxę̄" speiretai sōma psychikon, egeiretai sōma pneumatikon. » Kai allachou " e'Arpagēsometha en nephelais eis aera, eis apantēsin tou Kyriou. » Ei de ta tōn hagiōn sōmata koupha ginetai kai metarsia, kai rhądiōs ton aera diaperą" ou dei thaumazein, ei to Despotikon sōma, to tę̄ theotēti tou Monogenous hēnōmenon, meta tēn anastatin gegenēmenon athanaton kekleismenōn tōn thyrōn eiselēlnthe. Kai myrias de heteras kai prophētikas kai apostokai ta eirēmena deixai ton tēs hēmeteras didaskalias skopon. Pisteuomen gar eis hena Patera, eis hena Huion, eis hen Pneuma hagion" kai homologoumen mian theotēta, mian kyriotēta, mian ousian, treis hypostaseis. Hē gar enanthrōpēsis tou Monogenous ton tēs Triados ouk ēuxēsen arithmon, kai tetrada tēn Triada pepoiēken, alla memenēchen kai meta tēn enanthrōpēsin Trias hē Trias. Henanthrōpēsai de pisteuontes ton monogenę̄ Huion tou Theou, ouk arnoumetha hēn elathe physin, all᾽ homologoumen, hōs ephēn, kai tēn lathousan, kai tēn lēphtheisan. Hē gar henōsis ou synechee ta tōn physeōn idia. Ei gar ho aēr holos di᾽ holou to phōs eisdechomenos ouk apollysi to einai aēr, oute mēn tou phōtos diaphtheirei tēn physin, alla tois men ophthalmois horōmen to phōs, tę̄ de aphę̄ ton aera ginōskomen᾽ hē gar Psychros hēmin, hē thermos, hē hygros, hē xēros prospelazei" anoias eschatēs synchysin apokalein tēn tēs theotētos kai tēs anthoōpotētos henōsin. Ei gar hai homodouloi kai homochronoi kai akeraioi diamenousi, kai tou phōtos hypochōrountos menei kath᾽ hautēn tou aeros hēē physis, pollǭ dēpouthen dikaioteron, tēn ta panta techtēnamenēn physin tę̄ physei, kai autēn achraiphnę̄ memenēkenai homologein, kai hēn elathen hōsautōs akeraian diaphylaxai. Kai gar kai ho chrysos tǭ pyri prosomilōn metalamthanei men tēs tou pyros kai chroas kai energeias. tēn de oikeian ouk apollysi physin, alla kai menei chrysos, kai energei ta pyros. Houtō kai to Despotikon sōma, sōma men estin, all’ apathes, aphtharton, kai athanaton, kai Despotichoun, kai theion, kai tę̄ theią doxę̄ dedoxasmenon. Ou gar kechōristai tēs theotētos, oude allou tinos estin, all᾽ autou tou Monogenous Huiou tou Theou.. Oude gar heteron hēmin epideiknysi prosōpon, all᾽ auton ton Monogenę̄ tēn hēmeteran perikeimenon physin. Iautēn hēmeis tēn didaskalian diateloumen chēryyttontes. Hoi de tēn hyper hēmōn gegenēmenēn oikonomian arnoumenoi hairetikous hēmas prosēgoreusan, prosomoion ti tais gynaixi tais akolastois poiountes. Kai gar ekeinai dēmosią pōlousai tēn hōran, tois etairichois oneidesi tas sōphronas perithallousi, kai ta tēs oikeias aselgeias onomata tais tēn aselgeian bdelyttomenais perititheasi. Touto kai hē Aigyptia pepoiēke. Tēn gar tēs aischras epithymias douleian aspasamenē, kai tēn andrapodōdē … keian prosenenchousa tǭ sōphroni, eita mē deleasasa, mēde tais tēs hēdypatheias peripeirasa pagais, allotrias eunēs apekalei lę̄stēn tēs sōphrosynēs ton erastēn. ᾿All᾽ houtoi men dōsousi tǭ Theǭ tas euthynas, kai tōn kata tēs pisteōs mēchanēmatōn, kai tōn kath᾽ hēmōn scheuōrēmatōn. Egō de parakalō, thateran tain achoain tǭ chatēgoroumenǭ phylattein, kai mē tas dyo tois katēgorousin hypechein. Houtō gar ton theion plērōsousi nomon, hos diarrhēdēn boą « ᾿Akoēn mataian ou paradexę̄" » kai" «e Krisin dikaian krinete ana meson andros kai ana meson tou plēsion autou. » Dia gar dē toutōn ho theios nomos parengyą mē pisteuein tais kata tōn apontōn diadolais alla parousi tois katēgo-
… their bodies. And yet the names are common to bodies and souls; but nevertheless he called the bodies alone by the common names. So we too often name the shrines of the holy apostles and prophets and martyrs, one perhaps that of Dionysius, another that of Julian, or of Cosmas, though we know that often only small relics of bodies lie in them, while the souls take their rest in diviner places. This custom can be found in ordinary usage too. For we say, 'So-and-so died', and 'So-and-so lies in this place', though we know that the soul is immortal and does not share the tomb with the body. So too the angel said: 'Come, see the place where the Lord lay', not shutting up the Godhead in the tomb, but calling the Lord's body by the name of the Lord. That the holy Fathers also hold this, let them hear Athanasius, the all-praised bishop of Alexandria, who … adorned his …, crying out: 'Life cannot die; rather it makes even the dead alive.' Let them hear also the renowned Damasus, bishop of Rome, crying out: 'If anyone says that in the cross it was the Godhead that endured pain, and not the body with the soul, which, the form of a servant, he took complete, let him be anathema.' Let them hear also the most holy and most pious bishop of the Romans, the lord Leo, who has written now: 'That the Son of God suffered, so far as he could suffer, not in the nature that took but in the nature that was taken. For the impassible nature took the passible body and gave it up for us, to work our salvation, and kept its own nature impassible.' And again: 'For he did not come to destroy his own nature, but to save ours.' If, then, they accuse us for having said that God can do whatever he wills, and wills what befits his nature, but neither wills nor can do what does not befit it, let them accuse these saints too, and the others, and the Apostle, who cries out: 'That by two unchangeable things, in which it is impossible for God to lie'; and again: 'If we are faithless, he remains faithful; he cannot deny himself.' Read these things to those who contradict; and if they are persuaded, praise the good Lord, that through your zeal he has procured benefit for them as well. But if they persist in disobedience, hold no discussion with them about doctrines. For the divine Apostle forbids 'disputing about words, which is of no use, to the ruin of those who hear.' But keep the gospel teaching spotless, so that on the day of his appearing you may offer the deposit to the just Judge with its fitting increase, and hear that thrice-longed-for voice: 'Well done, good and faithful servant; you were faithful over a few things, I will set you over many; enter into the joy of your Lord.'
[Letter 145] To the monks of Constantinople (heading lost)
Those who have armed their tongues against our God and Saviour do nothing new or strange when they shoot their falsehoods at his devoted servants too. For the servants who grieve deeply over the insults done to their Master must share in them. This the Lord himself foretold when he comforted his holy disciples. He spoke thus: 'If they persecuted me, they will persecute you also; if they called the master of the house Beelzebul, how much more those of his household?' Then he encouraged them, showing how easily slander is found out; for he added: 'So do not fear them; for nothing is covered that will not be revealed, or hidden that will not be known.' The truth of this divine prediction we have seen clearly many times before, but most of all now. For those who … bought our slaughter with money were plainly seen … the … of Valentinus and Bardesanes. Yet they hoped to sharpen their own … against us. For since we had long … in private and in public, both in houses of assembly and in the divine shrines, … and poured out their abuse against our faith, saying that we preach two sons. They should have refuted us when we were present, not slandered us when absent. But these men did the opposite. Having tied us to Cyrus by imperial letters, they compelled the most just judges to try us by default, and against a man thirty-five stages away they brought in that most upright verdict. This no one ever suffered, not a man accused of sorcery or of robbing the dead, not a murderer, not a plotter against marriages. But I will leave the judges aside for the present. For the Lord is near, who judges the world in righteousness and the peoples in uprightness, and exacts account not only of words and deeds but also of evil thoughts. It is right, I think, to refute the slander that has been made. What proof have they that we speak of two sons? If we were among those who keep silent, the suspicion might perhaps have had room. But since our work has been the contests for the apostolic doctrines, and we offer the pasture of teaching to the Lord's flocks, and besides this have written thirty-five books interpreting the divine Scripture and refuting the lies of the heresies, the … is easily refuted. For many tens of thousands of hearers bear witness that we teach the truth of the gospel doctrines; and our writings lie open for examination to anyone who wishes. For it was not on behalf of a pair of sons but on behalf of the only-begotten Son of God that we have gone on contending, against Greeks and against Jews, against those who caught the disease of Arius and Eunomius, against those who embrace the madness of Apollinarius, and indeed against those who … : persuading the Greeks that he himself is the Creator of all things, the co-eternal Son of the ever-existing God; the Jews, that the prophets made their predictions about him; the heirs of Arius and Eunomius, that he is of one substance with the Father, equal in honour and in power; the … of Marcion's frenzy, that he is not only good but also just, and Saviour not of others' works, as their myth has it, but of his own. In short, contending against every heresy, we urge the worship of the one Son. But why speak at length, when the lie can be refuted briefly? Those who come each year to the all-holy baptism we … the faith set forth at Nicaea by the holy and blessed Fathers, and we baptize them, as we were commanded, into the name of the Father and of the Son and of the Holy Spirit, pronouncing each name in the singular. Moreover, when we celebrate the divine liturgies in the churches, both at the beginning and at the end of the day, and dividing the day itself into three parts, we glorify the Father and the Son and the Holy Spirit. If, as their slander says, we champion two sons, which one do we glorify, and which …? … to believe that there are two sons but to offer the doxology to one alone? And who is so senseless that, hearing the divine Paul cry out, 'One Lord, one faith, one baptism', and again, 'One Lord Jesus Christ, through whom are all things', he would legislate against the teaching of the Spirit and cut the one in two? But I am babbling to no purpose. For not even these men, brought up as they are on falsehood, dare to say that they ever heard us say this; but because we confess the two natures of the Lord Christ, they say that we preach two sons. And they will not see that every human being has both an immortal soul and a mortal body; yet no one to this day has called Paul two Pauls because he has a soul and a body, nor Peter two Peters, nor Abraham, nor Adam. Each knows the difference of the natures, but does not call the one Paul two Pauls. So we too, calling our Lord Jesus Christ, the only-begotten Son of God, God the Word made man, both Son of God and Son of Man, as we were taught by the divine Scripture, do not say two sons, but confess the properties of the Godhead and of the manhood. These men, however, … the nature taken from us, and are annoyed when they hear these words. We must show where they took up this impiety. Simon, Menander, Cerdo, and Marcion deny the incarnation altogether and call the birth from the Virgin a myth. Valentinus, Basilides, Bardesanes, Harmonius, and those of their company accept the Virgin's conception and the birth, but say that God the Word took nothing from the Virgin, but made a kind of passage through her as through a pipe, and appeared to people by means of an apparition, seeming to be a man, in the way he was seen by Abraham and some others of the ancients. Arius and Eunomius said that he took a body, but that the Godhead did the work of the soul, so that they might attach to the Godhead the lowly words and deeds. Apollinarius said that he took a soul as well as the body, but not the rational soul, only the one called vital or vegetative; for the Godhead, he says, filled the place of the mind. The distinction between soul and mind he learned from the outside philosophers; for the divine Scripture says that a human being consists of soul and body: 'God made the man,' it says, 'dust from the earth, and breathed into his face the breath of life, and the man became a living soul.' And the Lord in the holy Gospels said to the apostles: 'Do not fear those who kill the body but cannot kill the soul.' So greatly are the doctrines of the heretics at war with one another. These men, outdoing Apollinarius, and indeed Arius and Eunomius, have now tried to plant again the heresy of Bardesanes, sown long ago and later pulled up by the roots by the best of farmers; for like them they have denied that the Lord's body was taken from our nature. But the church, following in the footsteps of the apostles, beholds in the Lord Christ both complete Godhead and complete manhood. For just as he took a body, not because he needed a body, but to procure immortality through it for all bodies, so too he took the soul that governs the body, so that every soul might share through it in unchangeableness. For even if souls are immortal, they are not unchangeable. … pleased now with these things and now with those. That is why we sin by turning aside and taking the downward slope. But after the resurrection the bodies will enjoy immortality and incorruption, and the souls impassibility and unchangeableness. For this reason the only-begotten Son of God, taking both body and soul, kept them free from every blemish and offered the sacrifice for the race. For this reason he was also called our high priest; and he is called high priest not as God but as man. He offers as man, but receives the sacrifice as God, together with the Father and the Holy Spirit. If only Adam's body had sinned, only the body would have needed to receive the healing. But since the soul not only sinned with it but sinned first (for the reasoning first sketches the sin and then carries it out through the body), it was surely right that it too should obtain healing. But perhaps it is superfluous to prove this from reasoning, since the divine Scripture proclaims it clearly. The inspired David and the most divine Peter teach it expressly, the one prophesying from afar, the other interpreting the prophecy. The first of the apostles speaks thus: 'Being a prophet, David, knowing that God had sworn to him with an oath that from the fruit of his loins he would raise up the Christ according to the flesh to sit on his throne, foreseeing this spoke of his resurrection, that his soul was not abandoned to Hades nor did his flesh see corruption.' By these few words he taught us many things at once: first, that the nature that was taken traces its descent from the loins of David; next, that he took not only a body but also an immortal soul; and besides, that he gave these over to death, and took them again and raised them up as he willed. For his is the saying: 'Destroy this temple, and in three days I will raise it up.' We have learned that the divine nature is immortal; for what was passible suffered, and what was impassible remained impassible. God the Word became man not to make the impassible nature passible, but to grant impassibility to the passible nature through the passion. And the Lord himself in the holy Gospels at one time says: 'I have authority to lay down my life, and I have authority to take it again. No one takes it from me; I lay it down of myself, that I may take it again'; and at another: 'For this reason the Father loves me, because I lay down my life for the sheep.' And again: 'Now my soul is troubled.' And again: 'My soul is very sorrowful, even to death.' And of the body he says: 'The bread which I will give is my flesh, which I will give for the life of the world.' And when he handed on the divine mysteries, breaking the symbol and distributing it, he added: 'This is my body, broken for you for the forgiveness of sins'; and again: 'This is my blood, poured out for many for the forgiveness of sins.' And again: 'Unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves'; and: 'He who eats my flesh and drinks my blood has eternal life in himself.' Countless other such passages can be found, in the Old and in the New, showing that the body and the soul were taken, and that they draw their descent from Abraham and David. And Joseph of Arimathea came to Pilate and asked for the body of Jesus; and the fourfold Gospel teaches us expressly how he took the body, how he wrapped it in the linen cloth, and how he committed it to the tomb. I lament and mourn that the proofs I formerly brought to those who had received the poison of Marcion (and by divine grace I persuaded more than ten thousand of them and brought them to the all-holy baptism) the present disease compels me to bring … For what dispute about these things ever arose among the nurslings of the church? Which of the holy Fathers did not give this teaching? The writings of the great Basil are full of it, and those of his fellow combatants Gregory and Amphilochius, and of those who were eminent in the West in teaching grace: Damasus of great Rome, Ambrose of Milan, and Cyprian of Carthage, who also received the crown of martyrdom for these doctrines. That renowned Athanasius was driven from his flock five times and forced to live in exile; and Alexander, his teacher, contended for these doctrines. Eustathius, Meletius, and Flavian, the luminaries of the East, …, and Ephrem, the lyre of the Spirit, who waters the Syrian nation daily with the streams of grace; and John and Atticus, the loud-voiced heralds of the truth; and those older than they, Ignatius, Polycarp, Irenaeus, Justin, and Hippolytus, most of whom not only shine among the high priests but also adorn the choir of the martyrs. And indeed the most holy Leo, who now steers great Rome and from the West sends the rays of right doctrine in every direction, has given us the exact stamp of the faith in his own letters. All these taught clearly that the only-begotten Son of God is one Son, and God before the ages, ineffably begotten of the Father; that after the incarnation he was also called Son of Man and man, not by being changed into this (for his nature is unchangeable) but by taking what is ours; that he was impassible and immortal as God, and mortal and passible as man; and that after the resurrection he received impassibility and immortality in his humanity too. For even if the body has remained a body, it is impassible and immortal, a truly divine body, glorified with divine glory. The blessed Paul taught us this clearly: 'For our citizenship is in heaven, from which we also await a Saviour, the Lord Jesus Christ, who will transform the body of our humiliation to be conformed to the body of his glory.' He did not say 'to his glory' but 'to the body of his glory'. And the Lord himself, after saying to the apostles, 'There are some of those standing here who will not taste death until they see the Son of Man coming in the glory of the Father', took them after six days up a very high mountain and was transfigured before them, and his face became like the sun and his garments bright as the light. By this he taught the manner of his second appearing: that the nature that was taken is not uncircumscribed (for that belongs to the Godhead alone), but will send out the flashes of divine glory and rays of light … measure. With this glory he was taken up; so the angels said he would come, for theirs are the words: 'This one who was taken up from you into heaven will come in the same way as you saw him going into heaven.' And when he appeared to the divine apostles after the resurrection, he showed them his hands and feet, and to Thomas his side as well, and the scars of the nails and the spear. For because of those who flatly deny the taking of the flesh, and also of the others who say that after the resurrection the nature of the body was changed into the nature of the Godhead, he kept the marks of the nails and the spear intact. And while he raises the other bodies free of every blemish, he left the signs of the sufferings in his own body, so that through the sufferings he might refute those who deny the taking of the body and go astray, and through the mark of the nails teach those who think the body was changed into another nature that it has remained with its own features. If anyone thinks he has proof that the Lord's body did not remain a body after the resurrection, because he came in to the disciples when the doors were shut, let him remember how he walked on the sea while his body was still mortal, and indeed how he was born keeping the seals of virginity intact, and again how he often escaped the hands of those plotting against him when they had surrounded him. And why do I speak of the Master, who was not only man but also God before the ages, for whom it was easy to do all that he wills? Let them say how Habakkuk was carried from Judea to Babylon in an instant of time, passed through the covering of the pit, brought Daniel his food, and came back again without breaking the seals of the pit. But it is plain madness to search out the manner of the Lord's miracles. Besides what has been said, one must also know that after the resurrection our bodies too will be incorruptible and immortal, and, freed from what is earthy, will become light and able to rise. This the divine Paul taught us expressly: 'It is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonour, it is raised in glory; it is sown a natural body, it is raised a spiritual body.' And elsewhere: 'We shall be caught up in clouds into the air to meet the Lord.' If the bodies of the saints become light and able to rise, and pass easily through the air, we should not wonder that the Lord's body, united to the Godhead of the Only-begotten and become immortal after the resurrection, came in when the doors were shut. And countless other prophetic and apostolic … what has been said … to show the aim of our teaching. For we believe in one Father, in one Son, in one Holy Spirit; and we confess one Godhead, one lordship, one substance, three hypostases. For the incarnation of the Only-begotten did not increase the number of the Trinity nor make the Trinity a quaternity; even after the incarnation the Trinity has remained a Trinity. And believing that the only-begotten Son of God became man, we do not deny the nature he took, but confess, as I said, both the nature that took and the nature that was taken. For the union did not confuse the properties of the natures. If the air, receiving the light through and through, does not lose its being as air, nor destroy the nature of the light, but we see the light with our eyes and know the air by touch (for it reaches us cold or hot, moist or dry), it is the height of folly to call the union of the Godhead and the manhood a confusion. For if these natures, fellow servants and of the same age, … remain unimpaired, and when the light withdraws the nature of the air remains by itself, it is surely far more right to confess that the nature which made all things by nature has itself remained pure and has kept the nature it took likewise unimpaired. For gold too, in contact with fire, takes on the colour and the action of the fire, yet does not lose its own nature: it remains gold and does the work of fire. So too the Lord's body is a body, but impassible, incorruptible, and immortal, the Lord's and divine, glorified with divine glory. For it is not separated from the Godhead, nor does it belong to anyone else, but to the only-begotten Son of God himself. Nor does it show us another person, but the Only-begotten himself clothed in our nature. This is the teaching we continue to proclaim. But those who deny the dispensation made for our sake have called us heretics, doing something like what licentious women do. For they, selling their beauty in public, cover chaste women with the reproaches of harlotry, and put the names of their own lewdness on those who abhor lewdness. So did the Egyptian woman. Having embraced the slavery of shameful desire and … offered … to the chaste man, and then, failing to entice him or to entangle him in the snares of pleasure, she called the lover of chastity a robber of another man's bed. But these men will give account to God both for their schemes against the faith and for their plots against us. I ask you to keep one of your two ears for the accused, and not to give both to the accusers. In this way you will fulfil the divine law, which cries out expressly: 'You shall not accept an empty report'; and: 'Judge just judgment between a man and his neighbour.' By these words the divine law charges us not to believe slanders against the absent, but … the accusers when they are present …
Chapter 146
146PG 83
Ἐμοὶ μὲν ἡσυχία θυμήρης, καὶ βίος φροντίδων ἐλεύθερος. Διά τοι τοῦτο καὶ τοῦ μοναστηρίου τὴν αὔλειον ἀνῳχοδόμησα θύραν, καὶ τῶν γνωρίμων τὰς συντυχίας ἐχχλίνω. Ἐπειδὴ δὲ καινοτομίαν κατὰ τῆς εὐαγγελικῆς πίστεως κινεῖσθαι μεμάθηκα, οὐκ ἀκίνδυνον ὑπολαμδάνω τὴν σιωπήν. Εἰ γὰρ ἀνθρώπου βασιλεύειν λαχόντος παρά τινων ὑδρισθέντος, οὐ κατὰ τῶν ὑδριχότων μόνον, ἀλλὰ καὶ κατὰ τῶν παρατετυχηχότων μὲν, ἥκιστα δὲ τοὺς πεπαρῳγνηχότας ἀμυναμένων κίνδυνος ἑπῃώρηται, ποίαν οὐκ ἂν δικαίως κόλασιν ὑποσταῖεν οἱ τὰς κατὰ τοῦ Θεοῦ καὶ ἀνεχόμενοι; Τοῦτό με τὸ δέος ἐπὶ τοῦ παρόντος ἠνάγκασε γράψαι νῦν, καὶ δηλῶσαι ἃ παρά τινων Πολλοὶ γὰρ, ὥς τινές φασιν, ἐν τῇ πόλει θρυλλοῦσιν, ὡς πρεσδυτέρων τινῶν προσευξαμένων, καὶ τὸ σύνηθες τέλος ἐπιτεθειχότων τῇ προσευχῇ, καὶ τῶν μὲν εἰρηκότων, ὅτι σοὶ πρέπει δόξα, καὶ τῷ Χριστῷ σου, καὶ τῷ ἁγίῳ σου Πνεύματι " τῶν δὲ, χάριτι καὶ φιλανθρωπίᾳ τοῦ Χριστοῦ σου, μεθ᾽ οὗ σοὶ πρέπει δόξα αὺν τῷ ἁγίῳ σον Πνεύματι, ἐπέσχηψεν ὁ σοφώτατος ἀρχιδιάχονος, μὴ χρῆναι λέγειν τὸν Χριστὸν, ἀλλὰ τὸν Μονογενῇ δοξάζειν. Εἰ δὲ τοῦτο ἀληθὲς, οὐδεμίαν … καταλείπει. Ἢ γὰρ εἰς δύο υἱοὺς μερίζει τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ τὸν μονογενῆ μὲν Υἱὸν ὑπολαμδάνει γνήσιόν τε καὶ φύσει γεγενημένον, τὸν δὲ Χριστὸν εἰσποίητόν τε καὶ νόθον, καὶ διὰ τοῦτο δοξολογίας ἀνάξιον" ἣ πειρᾶται κρατύνειν τὴν νῦν εἰσχωμάσασαν αἵρεσιν. Καὶ εἰ αὐτὸν δεδοιχότα τὴν δυναστείαν τῶν γεγεννηκότων τὴν αἵρεσιν, τῷ χαιρῷ τὴν βλασφημίαν χαρίζεσθαι. Ἐπειδὴ ὃὲ ὁ βλασφημούμεγος ἐπετίμησε τοῖς ἀνέμοις καὶ τῇ θαλάττῃ, καὶ ταῖς χειμαζομέναις Ἐκκλησίαις παρέσχε γαλήνην, καὶ πανταχοῦ γῆς καὶ θαλάττης τὸ τῶν ἀποστόλων καταγγέλλεται κήρυγμα, ποίαν ἔχει χώραν ἡ βλασφημία; 1᾿Αλλὰ γὰρ οὐδὲ οἱ τὴν μίαν φύσιν σαρκὸς καὶ θεότῃτος τοῖς ἐκκλησιαστικοῖς νῦν κακῶς χατασπείραντες δόγμασιν, ἀπηγόβευσαν τὸν Δεσπότην ὑμνεῖσθαι Χριστόν " καὶ ῥάδιον αὐτὸ τοῦτο καταμαθεῖν παρὰ τῶν ἐκεῖθεν ἐπανἐληλυθότων. Ἐχρὴν δὲ αὐτὸν τῆς ἐκκλησιαστικῇς προστατεύοντα τάξεως τὴν θείαν εἰδέναι Γραφὴν, καὶ μαθεῖν ἐκ ταύτης, ὅτε καθάπερ τὸν μονογενῇ Υἱὸν τῷ Πατρὶ συντάττουσιν οἱ τῆς ἀληθείας χέρυχες, οὕτω δὴ πάλιν τὴν τοῦ Χριστοῦ προσηγόρίαν ἀντὶ τῆς Υἱὸς τιθέντες, ποτὲ μὲν τῷ Πατρὶ, ποτὲ δὲ τῷ Πνεύματι τῷ παναγίῳ συναριθμοῦσιν᾽ ἐπειδὴ οὐκ ἄλλος ἐστὶν ὁ Χριστὸς παρὰ τὸν μονογενῆ Υἱὸν τοῦ Θεοῦ. Καὶ ἔστιν ἀκοῦσαι τοῦ θειοτάτου Παύλου Κορινθίοις μὲν ἐπιστέλλοντος, τὴν δὲ οἰκουμένην διδάσκοντος, ὅτι ε Εἷς Θεὸς ὁ Πατὴρ, ἐξ ου τὰ πάντα, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι᾽ οὗ τὰ πάντα, » καὶ τὸν αὐτὸν καὶ Χριστὸν, καὶ Ἰησοῦν, καὶ Κύριον, καὶ τῶν ὅλων Δημιουργὸν ὀνομάζοντος. Καὶ Θεσσαλονικεῦσι δὲ γράφων οὕτως ἔφη᾽ «ε Αὐτὸς δὲ ὁ θεὸς καὶ Πατὴρ ἡμῶν, καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς,. ᾿Ἔν δὲ τῇ δευτέρᾳ τῇ πρὸς τούτους Ἐπιστολῇ, καὶ προτέταχε «τὸν Χριστὸν τοῦ Πατρὸς, οὐ τὴν κάξιν ἀνατρέπων, ἀλλὰ διδάασχων, ὡς ἡ τάξις τῶν ὀνομάτων οὐκ ἀξιο»μάτων καὶ φύσεων διδάσκει διαφοράν. Λέγει δὲ οὔτως" ε Αὐτὸς δὲ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ ὁ Θεὸς καὶ Πατὴρ ἡμῶν, ὁ ἀγαπήσα; ἡμᾶς, καὶ δοὺς παράκλησιν αἰώνιον, καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι, παρακαλέσαι ὑμῶν τὰς καρδίας, καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ. » ᾽ν δέ γε τῷ τέλει τῆς πρὸς Ῥωμαίους Ἐπιστολῆς, τινὰ παραινέσας ἐπεισήγαγεν" ε Ιαραχαλὼ ουν ὑμᾶς, ἀδελφοὶ, διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, κΚαὶ διὰ «ἧς ἀγάπῆς τοῦ Πνεύματος.» Εἰ δὲ ἄλλον τινὰ παρὰ τὸν Υἱὸν ἠπίστατο τὸν Χριστὸν, οὐκ ἂν αὐτὸν προέταξε τοῦ καναγίου Πνεύματος. Κορινθίοις δὲ γράφων, ἐν αὐτῷ γε τῷ προοιμίῳ, μόνου τοῦ Χριστοῦ τὸ ὄνομα τέθεικεν, ὡς ἀρκοῦν καὶ μόνον τοὺς πιστεύοντας χαταιδέσαι" ε« Παςραχαλῶ οὖν ὑμᾶς, ἀδελφοὶ, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἵνα τὸ αὐτὰ λέγητε πάντες. » Ἀαὶ δὶς δὲ αὐτοῖς ἐπιστείλας, τοῦτο κοῖς γράμμασιν ἐντέθειχε τέλος" « Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς, καὶ ἢ κοινωνία τοῦ ἁγίου Πνεύματος εΞἴη μετὰ πάντων ὑμῶν. » Καὶ προτέθειχεν ἐνταῦθα ᾿οὗ μόνον τοῦ Πνεύματος, ἀλλὰ καὶ αὐτοῦ τοῦ Πατρὸς, τὴν τοῦ Χριστοῦ προσηγορίαν. Τοῦτο δὲ ἐν πάσαις ταῖς Ἐκκλησίαις τῆς μυστικῆς ἐστι “λειτουργίας κροοίμιον. Προσήκει τοίνυν κατὰ τὸν θαυμάσιον τοῦτὸν νόμον, καὶ ἐκ τῶν μυστικῶν ἀπολειφθῆναι γραμμάτων τὸ σεπτότατον ὄνομα τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. ᾿Αλλὰ γὰρ περιττὸν περὶ τού - «κου μηκύνειν. Ἕκχαστον γὰρ Ἐπιστολῆς προοΐμιον ὁ θεῖος ᾿Απόστολος τἧδε τῇ προπηγορίᾳ νῦν μὲν λέγων ε Παῦλος δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπῤστόλος"» νῦν δὲ" ε« Παῦλος κλητὸς ἀπόστόλος Ἰησοῦ Χριστοῦ" » χα" ε Παῦλος δοῦλος Θεοῦ, ἃπόστολος δὲ Ἑησοῦ Χριστοῦ. Καὶ τῷ προοιμίῳ τὴν εὐλογίαν συνάπτον, ἐκ ταύτης ταύτην ἀρύεται «ἧς «ηγῆς, καὶ τῷ Θεῷ καὶ Πατρὶ τὴν τοῦ Υἱοῦ κροόἀπὸ θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου ᾿ξησοῦ Χριστοῦ.» Καὶ τῶν Ἑιστολῶν δὲ τὰ τέλη τῇδε τῇ εὐλογίᾳ διαχοδσιιεῖ" « Ἢ χάρις τοῦ Ἐν Ἰησοῦ Χριστοῦ μεφὰ «πάντων ὑμῶν. ᾿Αμήν. Καὶ ἑτέρας δὲ παμπόλλας μαρτυρίας ἔστιν εὑρεῖν, δι’ ὧν καταμαθεῖν εὐπετὲς, ὡς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς οὐκ ἄλλο πρόσωπόν ἔστι παρὰ «ὃν Υἱὸν τῆς Τριάδος πληρωτικόν. Ὁ γὰρ αὐὑςὸς πρὸ μᾶλν «ὧν αἰώνων Υἱὸς ἦν μονογενὴς καὶ Θεὸς Αόγος, - μετὰ δὲ τὴν ἐνανθρώπητιν ὠνομάσθη καὶ Ἰησοῦς καὶ Χριστὸς, ἀπὸ τῶν πραγμάτων τὰς προσηγορίας διξάμενος. ᾿Ιησοῦς μὲν γὰρ Σωτὴρ ἑρμηνεόεται. ἃ Καλέσεις γὰρ τὸ ὄνομα αὐτοῦ Ἰησοῦν, ὅτι αὐτὸς σώσει τὸν λαὸν αὑτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ. » Χριστὸς δὲ κέκληται, ὡς κατὰ τὸ ἀνθρώπειον τῷ Πνεύματι τῷ παναγίῳ χρισθεὶς, καὶ χρηματίσας ἀρχιερεὺς ἡμῶν, καὶ ἀπόστολος, καὶ προφήτης, καὶ βασιλεύς. Μωῦσῆς μὲν γὰρ ὁ ϑεσπέσιος βοᾷ πόῤῥωθεν’ ε« Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ἐκ “ὧν ἀδελφῶν ὑμῶν, ὡς ἐμέ. ν Ὁ δὲ θεῖος Δαδὶδ κέ- Ἐραγεν λέγων" ε “Ὥμοσς Κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν «τάξιν Μελχισεδέκ. Βεδαιοῖ δὲ τὴν προφητείαν ὁ θεῖος ᾿᾽Δτόστολος καὶ πάλιν" « "Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ, χρανῶμεν τῆς ὁμολογίας. Ὅτι δὲ καὶ βασιλεύς ἔστι προαιώγνιος ὡς Θεὸς, ἡ προφητικὴ πάλιν ἡμᾶς μελῳδία διδάσκει..ε "Ὃ θρόνος σου γὰρ, φησὶν, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνας" ῥάδδος εὐθύτητος ἡ ὃ ῥάδδος τῆς βασιλείας σου. » Ὑποδείκνυσι δὲ ἡμῖν καὶ τὸ ἀνθρώπειον αὐτοῦ κράτος. “Ἔχων γὰρ τῶν ὅλων τὴν δεσποτείαν ὡς Θεὸς καὶ δημιουργὸς, λαμ- Φάνει ταύτην ὡς ἄνθρωπος. Οὗ δὴ χάριν ἐπήγαγεν" « Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν" διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.» Καὶ ἐν τῷ δευτέριὴ δέ φησιν ψαλμῷ αὐτὰς ὁ χρισθείς " « Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ᾽ αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ χε, 15. ι οὐ. Βι οἱ ς« Ομ ν οἷο εἰσὶ πιὸ ἢ; » οἱ ἀϊνίπυδ δεν ἃ νορίεγδίυϑ Θϑὶ ἀἷ- Εἰ πα οὶ, ἰολ θη πα, 688, ἰῃ μᾶἰς οἷα, 21 Ἔρῃ. 1, Ἴ. 32 Ῥοι]. ιν, 14.. 86 Τὶ Τιι. τ, 1. κα ΘΕ με ατι ἔτι, 650 Α ἅγιον αὐτοῦ, διαγγέλλων τὸ πρόσταγμα Κυρίου. Κύὃ ἴῃ (πρὶ- Τὰ 68 δυ- Αἰ, Υἱ- (τ ἢ 11} :ὸ ἰὴ τὸ Ὁ τὶδὲ καπι, δια} εὶσοὶ β οἵ νοαν 7650 ριος εἶπε πρός με᾽ Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγόννηχά σε. Αἴτησαι παρ᾽ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατἀσχεσίν σου τὰ πέρατα τῆς γῆς.» Ταῦτα δὲ ὡς ἄνθρωπος εἴρηκεν. Ὅς γὰρ ἄνθρωπος λαμόάνει ἅπερ ἔχει ὡς Θεός. Καὶ ἐν αὐτῷ γε τῷ τοῦ ψαλμοῦ προοιμίῳ τῷ Θεῷ καὶ Πατρὶ συνέταξεν αὐτὸν ἡ προφητικὴ χάρις. ε« Ἱνατί γὰρ, φησὶν, ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά : Παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. Μηδεὶς τοίνυν ἀνοήτως ἄλλον τινὰ τὸν Χριστὸν νομιζέτω παρὰ τὸν Υἱὸν τὸν μονογενῆ " μηδὲ σοφωτέῥους ἑαυτοὺς ὑπολάδωμεν τῆς τοῦ Πνεύματος χάρι- Β τος. ᾿Αλλὰ ἀκούσωμεν τοῦ μεγάλου Πέτρου βοῶντος" ε Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. » Καὶ ἀκούσωμεν τοῦ Δεσπότου Χριστοῦ, τῆνδε τὴν ὁμολθγίαν κρατύνοντος" ε« Ἐπὶ ταύτῃ γὰρ, ἔφη, τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ἄδου οὗ κατισχύσουσιν αὐτῆς. ν Διά τοι τοῦτο καὶ Παῦλος ὁ πάνσοφος, ὁ τῶν Ἐκκλησιῶν ἄριστος ἀρχιτέκτων, οὐκ ἕτερον, ἀλλὰ τοῦτον αὐτὸν χατέπηξεν τὸν θεμέλιον. Ἐγὼ γὰρ, φησὶν, « ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα, ἄλλος δὲ ἐποικοδομεῖ. Ἕκαστος δὲ. βλεπέτω πῶς ἐποικοδομεῖ. θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός. κ Πῶς τοίνυν ἕτερον ἐπινοοῦσι θεμέλιον, οὐ πηγνύναι θεμέλιον, ἀλλ᾽ ἐποικοδομεῖν τῷ κειμένῳ προστεταγμένοι; Ὃ δὲ θεῖος ἐκεῖνος ἀνὴρ τὸν Χριστὸν οἷδε θεμέλιον, καὶ ταύτῃ τῇ προσηγορίᾳ λαμπρύνεται. Καὶ νῦν μέν φησι" ε Χριστῷ συνεσταύρωμαι" ζῶ δὲ οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. » Νῦν -δέ" ε« Ἐμοὶ τὸ ζῇν Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος. ν» Καὶ πάλιν" ε Οὐ γὰρ ἔκρινα τοῦ εἰδέναι τι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἑσταυρω-. μένον. » Καὶ μικρὸν πρὸ τούτων" ε Ἡμεῖς δὲ κηρύττομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάν- - δάλον, ἔθνέσι δὲ μωρίαν, αὐτοῖς τε κλητοῖς Ἰουδαίοις το καὶ Ἕλλησι, Χριστὸν Θεοῦ δύναμιν, καὶ Θεοῦ σοφίαν.» Καὶ Γαλάταις μὲν ἐπιστέλλων ἔφη " « Ὅτε δὲ ηὐδόκησεν ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὑτοῦ, ἀποκαλύψαι τὸν Υἱὸν αὑτοῦ ἐν ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς Ν ἔθνεσι. Κορινθίοις δὲ γράφων οὐκ εἶπεν, ὅτι Ἡμεῖς μὲν κηρύττομεν τὸν Υἱὸν, ἀλλὰ Χριστὸν ἐσταυρωμένον" οὐκ ἐναντία ποιῶν οἷς προσετάχθη, ἀλλὰ τὸν αὐτὸν εἰδὼς. καὶ Ἰησοῦν, καὶ Χριστὸν, καὶ Κύριον, καὶ Μονογενῇ, καὶ Θεὸν Λόγον. Τούτου δὴ χάριν καὶ Ῥωμαίοις γράφειν ἀρξάμενος, δοῦλον ἑαυτὸν ὠνόμασεν Ἰησοῦ Χριστοῦ. Εἶπε δὲ, « ἀφωρίσθαι εἰς Εὐαγγέλιον Θεοῦ, ὅ προεπηγγείλατο διὰ τῶν προφητῶν αὑτοῦ ἐν Γραφαῖς ἁγίαις περὶ τοῦ Υἱοῦ αὑτοῦ, τοῦ γενομένον ἐκ σπέρματος Δαδὶδ κατὰ σάρκα, τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει, » καὶ τὰ ἑξῆς. Καὶ τὸν δ 1014. 18. 9 Τ(ογ. μι, 10,11. κ᾽ (]αἱ. κι, 19. ΜΡ. ι, 21. "1 Ο ον. ει, δ. δ ΊΘον. ᾿, 9. 55 Οδίαϊ. ᾿, 15. αὐτὸν ἐκάλεσε καὶ ᾿ξησοῦν Χριστὸν, καὶ υἱὸν τοῦ Δα- Ἀ 681 ὁχ 5οῃηῖηα Ὠαν 5 βοουηάιη 6. δ, καὶ Υἱὸν τοῦ Θεοῦ, ὡς Θεὸν καὶ τῶν ὅλων Δεσπότην. Καὶ μέντοε κἀν τῷ μέσῳ τῆς Ἐπιστολῆῇς Ἰουδαίων μνημονεύσας, ἐπήγαγεν" « Ὧν οἱ πατόρες, ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα,, ὁ ὧν ἐπὶ πάντῶν Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας τῶν αἰώνων, ᾿Αμήν.» Καὶ τὸν αὐτὸν κατὰ σάρκα μὲν ἐξ Ἰουδαίων ἔφη κατάγειν τὸ γένος, αἰώνιον δὲ εἶναι Θεὸν, καὶ πάντων ὁμοῦ τῶν γενητῶν Δεσπάτην παρὰ τῶν εὐγνωμόνων ὑμνούμενον. Τὴν αὐτὴν δὲ ἡμῖν διδασκαλίαν. προσήνεγκεν καὶ δι᾽ ὧν τῷ θαυμασίῳ γέγραφε Τίτῳ. « Προσδεχόμενοι γὰρ, φησὶ, τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῇ; δόξης τοῦ μεγάλου Θεοῦ. καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. » Καὶ τὸν αὐτὸν καὶ Σωτῆρα, καὶ μέγαν Θεὸν, καὶ Ἰησοῦν Χριστὸν προσηγόρευσε. Καὶ ἀλλαχοῦ" ε« Ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ. » Καὶ μέντοι καὶ τοῖς ποιμέσιν ὁ τῶν ἀγγέλων ἔφη χορός" ε Ἰδοὺ τίκτεται ὕμῖν σήμερον Χριστὸς Κύριος ἐν πόλει Δαδίδ. » ᾿Αλλὰ γὰρ παρέλχον πάσας τὰς τοιαύτας μαρτυρίας ἀνδράσι γράφειν τοῖς μελετῶσιν ἐν νόμῳ Κυρίου ἡμέρας καὶ νυκτός " ἀποχρῶσί τε αὗται πεῖσαι καὶ τοὺς ἄγαν δυσπειθεστάτους τὰς θείας μὴ μερίξειν. προσηγορίας. Ἐκεῖνο μέντοι παραλιπεῖν οὐκ ἀνέξομαι. Φασὶ γὰρ αὐτὸν εἰρηκέναι, χριστοὺς μὲν εἶναι. πολλοὺς, Υἱὸν δὲ ἕνα. Τοῦτο δὲ ἐξ ἀγνοίας αὑτὸν ὑπείληφα πλημμελεῖν, γὰρ τὴν θείαν ἀνέγνω Γραφὴν, ἐγνώκει ἂν ὡς καὶ τὴν τοῦ Υἱοῦ. προσηγορίαν πολλοῖς μὲν ὁ μεγαλόδιυρος Δεσπότης δεδώρηται. Μωῦσῇς μὲν γὰρ ὃ νομοθέτης, ὁ τὴν παλαιὰν ἱστορίαν συγγράψας, φησίν" ε Ἰδόντες οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαΐ εἰσιν, ἕλαδον αὑτοῖς ἐξ αὐτῶν γυναῖκας. ν Αὐτὸς ὃὲ ὁ τῶν ὅλων Θεὸς πρὸς τοῦτον ἔφη τὸν Προφήτην" ε Εἰπὸ πρὸς Φαραώ" Υἱὸς πρωτότοκός μου Ἰσραήλ.» Κἀν τῇ ᾿Ωδῇ δὲ τῇ μεγάλῃ " «Εὐφράνθηήτε, φησὶν, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ, ᾿ κοὶ ἐνισχυσάτωσαν αὐτῷ πάντες υἱοὶ Θεοῦ.» Διὰ δὲ Ἡσαῖου τοῦ προφήτου φησίν" ε Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. » Καὶ διὰ τοῦ τρισμαχαρίου Δαδίδ' ε« Ἐγὼ, φησὶν, εἶπα" Θεοί ἐστε, καὶ υἱοὶ ὙΨίστου πάντες. » ὋὉ ὃὲ πάνσοφος οἵ αὐ οἱ (Πα θανίἀϊ5ᾳ, οἱ ΕἸ πὶ ἢοὶ, νοϊυϊ θουη) οἱ θοοι 15 1" 5856} 585σον πηαρπὶ δεὶ οἱ διὶ νδ,, Βυμάοῃᾳφυς οἱ βαϊνδίογοιῃ, οἵ «εἴπ τόρῆο Οἢ τ βιϊ οἱ " θοὶ "5... »γ θυ οἱ ραϑίου θυ νοῦ ὶβ μοάϊα Ομ υἱ δἷ οπὴοἵ οοπίογ μι οἱ Ομ Παῦλος Ῥωμαίοις μὲν γέγραφεν οὕτως" « Ὅσοι γὰρ Ὦ δρίτγιια Πεὶ ἀσυπίαν, ἰἱ δυπὶ ἢ}}} θεἱ. ΝΟῚ οηΐπὶ δο- Πνεύματι Θεοῦ ἄγονται, οὗτοί εἰσιν υἱοὶ Θεοῦ. Οὐ γὰρ ἐλάδετε πνεῦμα δουλείας πάλιν εἰς φόθον, ἀλλ᾽ ἐλάθετε Πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν" ὁ Πατήρ. Αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέχνα Θεοῦ. Εἰ δὲ τέχνα, καὶ χληρονόμαι, κληρονόμοι μὲν Θεοῦ, συγκληρονόμοι δὲ ᾿ Χριστοῦ, εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶ- ᾿ς μεν. ν Γαλάταις δὲ ἐπιστέλλων οὕτως ἔφη " « Ὅτι δέ ἐστε υἱοὶ, ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὑτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον " ᾿Αδδᾶ ὁ Πα- ΑἹ οι. ᾿Ιχ, ὃ. δὲ τυ] νος δὶ πὴ Ετ δά (αϊαΐϊδϑβ βου: 68. 3ἰς αἷῖ : ε θποῃἶδπι -.- κ΄ -ο- --ν πα --- πιο μο Α τήρ. Ὥστε οὐκέτι εἶ δοῦλος, ἀλλ᾽ υἱός " εἰ δὲ υἱὸς, ᾳφυοᾳφῦο Βοηθῶ δου ἰ βαηί. Εἰ ὅν, » "δὲ : ε 8118 βοὴ ἀθίγαῃο8 5.» φαϊ οο- 195 δἰ οὐ οἱ ο͵υς ἔδοὶ( ἀουμπι δὲ βου] γ καὶ κληρονόμος Θεοῦ διὰ Ἰησοῦ Χριστοῦ.» Ταῦτα δὲ καὶ Ἐφεσίους ἐδίδαξεν ε« Ἐν ἀγάπῃ γὰρ, φησὶ, προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν. » Εἰ τοίνυν, ἐπεὶ κοινόν ἐστι τὸ ὄνομα τοῦ Χριστοῦ, δοξάζειν οὐ δεῖ τὸν Χριστὸν ὡς θεὸν, μηδὲ ὡς Υἱὸν αὐτὸν προσχννήδομεν᾽ πολλοὶ γὰρ καὶ τοῦδε μετέλαχον τοῦ ὀνόματος. Καὶ τί λέγω τοῦ Υἱοῦ; αὐτὴν γὰρ τὴν Θεὸς προσηγορίαν πολλοὶ μὲν ἔλαδον τοῦ Θεοῦ δεδωκότος. ε Θεὸς θεῶν Κύριος ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν.» Καί" «ε Ἐγὼ εἶπα" Θεοί ἔστε.» Καί’ εθΘεοὺς οὐ κακολογήσεις. » Πολλοὶ δὲ καὶ ἁρπάσαντες τήνδε τὴν κλῇσιν ἐσχήκασιν. Οἱ γὰρ τοὺς ἀνθρώπους ἐξαπατήσαντες δαίμονες τοῖς εἰδώλοις τήνδε τὴν προσηγορίαν ἐπέθεσαν. Οὗ δὴ χάριν Ἱερεμίας βοᾷ" « Θεοὶ, οὗ τὸν οὐρανὸν καὶ τὴν Ὑἦν οὐκ ἐποίησαν, ἀπολέσθωσαν ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ προσώπον τοῦ οὐρανοῦ.» Καὶ πάλιν" Ἐποίησαν ἑαυτοῖς θεοὺς ἀργυροῦς καὶ θεοὺς χρυσοῦς.» Καὶ ὁ Ἡσαῖας χωμῳδήσας τὴν τῶν εἰδώλων κατασκευὴν, εἰρηκὼς, ὅτι ε Τὸ ἥμισυ αὐτοῦ κατἐκαυσεν ἐν πυρὶ, καὶ ὀπτήσας κρέας ἔφαγε, καὶ εἷπαν" Ἠδύ μοι ὅτι ἐθερμάνθην, καὶ ἐἶδον φῶς. » καὶ ἐπῆγαγε’ «Τὸ δὲ χοιξτὸν ἔγλυψεν ὡς Θεὸν, χάὶ προσκυνεῖ αὐτῷ λέγων" Ἐξελοῦ με, ὅτι θεός μου εἶ σύ. ν Οὗ δὴ χάριν αὑτοὺς ὀδυρόμενος λέγει " «Γνῶθι ὅτι σποδὸς ἡ καρδία αὐτῶν. Καὶ ὁ μολοποιὸς δὲ Δαδὶδ ψάλλειν ἡμᾶς ἐδίδαξεν. «Ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια, ὁ δὲ Κύριος τοὺς οὐρανοὺς ἐποίησεν. ᾿Αλλὰ τὸ τῶν ὀνομάτων ὁμώνυμον οὐδὲν τοῖς εὖσεδεῖν ἐπισταμένοις λυμαίνεται. Ἴσμεν γὰρ ὡς οἱ δαίμονες ψενδῶς σψίδιν τε αὐτοῖς καὶ τοῖς εἰδώλοις τὴν θείαν προσηγορίαν ἐπέθεσαν " οἱ δὲ ἅγιοι χάριτι «ταύτην ἐδέξαντο τὴν τιμήν" ἀληθῶς δὲ καὶ φύσει Θεὸς ὁ τῶν ὅλων θεὸς, καὶ ὁ μονογενὴς αὐτοῦ Υἱὸς, καὶ τὸ 'πανάγωον Πνεῦμα. Καὶ τοῦτο σαφῶς ὁ πανεὐφημος ἐδίδαξεν ἡμᾶς Παῦλος. Φησὶ δὲ οὕτως " τ Καὶ γὰρ εἴπερ εἰσὶ λεγόμενοι θεοὶ πολλοὶ, εἴτε ἐν οὐρανῷ, εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶ θεοὶ πολλοὶ, καὶ κύριος πολλοὶ, ἀλλ᾽ ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς εἰς αὐτόν " καὶ εἷς Κύριος, δι᾽ οὗ τὰ πάντα, καὶ ἡμεῖς δι᾽ αὐτοῦ. » Καὶ Πνεῦμα δὲ Θεοῦ τὸ πανάγιον καλεῖται Πνεῦμα" ἀλλὰ. καὶ ἡ τοῦ ἀνθρώπου ψυχή. ε Ἐξελεύσεται γὰρ, φησὶ, τὸ Πνεῦμα αὐτοῦ.» Καί" ε Εὐλογεῖτε, πνεύματα καὶ Ψυκαὶ δικαίων, τὸν Κύριον. ν Καὶ τοὺς ἀγγέλους δὲ ποιῶν γὰρ, φησὶ, τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὑτοῦ πορὸς φλόγα. » Καὶ τί λέγω τοὺς ἀγγέλους, καὶ τῶν ἀνθρώπων τὰς Ψυχάς; καὶ γὰρ τοὺς δαίμονας οὕτως ὁ Δεσπότης ὠνόμασε. « Ηαραλήψετας γὰρ, φησὶν, ἕτερα ἑπτὰ πνεύματα πονηρύώτερα ἑαυτοῦ, καὶ εἰσελεύσεται εἰς αὑτὸν, καὶ ἔσται τὰ ἔσχατα τοῦ ἀνθρώπου ἐχείνου χείῤονα τῶν ᾿ … Εἰς γὰρ φύσει θεὸς ὁ Πατὴρ, καὶ ὁ μονογενὴς Υἱὸς, καὶ τὸ πανάγιον αὐτοῦ Πνεῦμα" καὶ εἷς φύσει Υἱὸς, τοῦ Θεοῦ μονογενὴς, ὁ ἐνανθρωπήσας Θεὸς Λόγος, ὃ Κύριος ἡμῶν Ἰησοῦς Χριστός" καὶ ἕν Πνεῦμα ἅγιον ὁ Παράκλητος, ὃς πληροῖ τῆς Τριάδος τὸν ἀριθμόν. Οὕτω πολλῶν ὀνομαζομένων πατέρων ἕνα προσκυνοῦμεν Πατέρα, τὸν πρὸ τῶν αἰώνων Πατέρα, τὸν καὶ ταύτην τοῖς ἀνθρώποις τὴν ἐπίκλησιν δεδωκότα, κατὰ τὴν τοῦ ᾿Αποστόλον φωνήν. «Κάμπτω γὰρ, φησὶ, τὰ γόνατά μου πρὸς τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰηδοῦ Χριστοῦ, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς ὀνομάζεται. » Δίὴη τοένυν τῷ ἄλλους ὀνομάζεσθαι Χριστοὺς, ἀποστερήσωμεν ἑαυτοὺς τῆς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ προσκυνήσεως. Ὡς γὰρ πολλῶν ὠνομασμένων θεῶν τε καὶ πατέρων, εἷς ἐστιν ὁ ἐπὶ πάντων Θεὸς καὶ πρὸ αἰώνων Πατήρ. Καὶ πολλῶν κεχλημέγων υἱῶν, εἷς ὁ ἀληθινὸς καὶ φύσει Υἱός " καὶ πολλῶν προσηγορευμένων πνευμάτων, ἕν ἐστι τὸ πανἅγιον Πνεῦμα οὕτω πολλῶν κληθέντων Χριστῶν, εἷς Κύριος Ἰησοῦς Χριστὸς, δι᾽ οὗ τὰ πάντα. Μάλα δὲ εἰκότως ἡ Ἐχκχχησία τοῦδε ἐξήρτηται τοῦ ὀνόμα- «ος. ἤκουσε γὰρ τοῦ νυμφοστόλου ἐϊαύλου βοῶντος" 4 Ἡρμοσάμην ὑμᾶς ἑνὶ ἀνδρὶ, παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ.» Καὶ πάλιν’ ε0ὲ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας ὑμῶν, ὡς καὶ. ὁ Χριστὸς ἡγάπῆσε τὴν Ἐκκλησίαν, » Καὶ αὖθις εἰπών" « ᾿Αντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα αὑτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὑτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν"» ἐπἤγαγε" «Τὸ μυστήριον «τοῦτο μένα ἐστίν" ἐγὼ δὲ λέγω εἰς Χριστὸν, καὶ εἰς τὴν Ἐκκλησίαν. » σον αὐτοῦ λέγοντος" ε Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. » Καὶ ἑτέρωθι " « Ἢ ἀγνοεῖτε, ὅτι ὅσοι εἰς Χριστὸν ἐδαπτίσθηςε, εἰς τὸν θάνατον αὐτοῦ ἐδαπτίσθη.τε; » Καὶ ἀλλαχοῦ “ « Ὅσοι εἰς Χριστὸν ἐδαστίσθητε, Χριστὸν ἐνεδύσασθε. ) Καὶ πάλιν“ ε ᾿Ενδύσασθε τὸν Κύριον Ἰησοῦν Χριστὸν, καὶ τῆς σαρκὸς στρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. » Ταῦτα καὶ τούτοις προσόμοια μεμαθηκότες οἱ τῶν θείων δωρεῶν τετυχηχότες, ἔρωτι ποῦ φιλοδώρον Δεσπότου, καὶ τὴν τριπόθητον αὐτοῦ προσηγορίαν ἐν τῷ στόματι περιφέρουσι, καὶ τὰ τοῦ ΓΑσματος τῶν ἀσμάτων βοῶσιν" ε ᾿Αδελεριδοῦς μου ἐμοὶ, χἀγὼ αὐτῷ" ἐν τῇ σκιᾷ αὐτοῦ ἐπεθύμησα, καὶ ἐχάθιφα, καὶ ὁ καρπὸς αὐνοῦ γλυκὺς ἐν λάρυγγί μου. » Πρὸς δὲ τούτοις, καὶ τὴν ἐπέραστον προδηγορίαν ἣν ἔχομεν ἐκ τῆς ςοὔ Χριστοῦ προσηγορίας ἐλάδομεν. Χριστιανοὶ γὰρ ὀνομαζόμεθα. Περὶ τούτου τοῦ ὀνόβάτος προαγορεύων ὁ ςτῶν ὅλων ἔφη Θεός. ε Τοῖς δουλεύουσί μοι κληθήσεται ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς.» Τούτου δὴ χάριν διαφερόννως ἢ Ἐκκλησία τῆσδς τῆς προσηγαρίας ἐξήρτηται. Ὅτε γὰρ ἐνηνθρώπῃσεν ὁ μονογενὴς τοῦ θεοῦ Υἱὸς, τότε Χριστὸς ὠνομάσθη, τότε τῶν ἀνθρώπων ἡ φύσις τοῦ νοεροῦ φωτὸς τὰς ἀκτῖνας ἐδέξατο, τότε τῆς ἄλῃθε ἰας τὸοἱ χήουχες τὴν οἰκουμένην χατηύγασαν. Οἱ μέντοι τῆς Ἐκκλησίας διδάσκαλοι ἀδιαφόρως ἀεὶ ταὶς τοῦ Μονογενοῦς προσηγορίαις ἐχρήσαντο. Ποτὲ μὲν γὰρ δοξάζουσι τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα ποτὲ δὲ τὸν Πατέρα σὺν τῷ Χριστῷ καὶ τῷ ἁγίῳ Πνεύματι. ᾿Αλλ᾽ ὅμως οὐδεμίαν ἔχει κατὰ διάνοιαν τοῦτο πρὸς ἐκεῖνο διαφοράν. Διά τοι τοῦτο τοῦ Κυρίου προστεταχότος βαπτίζειν εἷς τὸ ὄνομα ᾿ποῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, ὃ τριαμαχάριος Πέτρος τοῖς τὸ κῆρυγμα δεδεγμένοις, ἐρομένοις τέ χρὴ ποιῆσαι" ε Πιστεύσατε, ἔφη, καὶ βαπτισθήτω ἔκαστος ὑμῶν εἷς τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ "» ὡς ταυτησὶ τῆς προσἡγορίας πᾶσαν ἐχούσης τοῦ θείου κηρύγματος τὴν δύναμιν. Καὶ τοῦτο σαφῶς ἡμᾶς ἐδίδαξεν ὁ μέγας Βασίλειος, ὁ τῆς Καππαδοκῶν, μᾶλλον δὲ τῆς οἶκουμένης φωστήρ᾽ ἔφη δὲ οὕτως" ε Ἧ γὰρ τοῦ Χριτοῦ προσηγορία τοῦ παντός ἐστιν ὁμολογία. » Δηλοῖ γὰρ τὸν Πατέρα τὸν χρίσαντα, τὸν Υἱὸν τὸν χρισθέντα, τὸ Πνεῦμα τὸ ἅγιον ᾧ ἐχρίσθη. Καὶ οἱ ἐν Νικαίᾳ δὲ συνεληλυθότες τρισμαχάριοι Πατέρες, εἰπόντες χρῆναι πιστεύειν εἰς ἕνα Θεὸν Πατέρα, ἐπήγαγον- «Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῇ"» διδάσκοντες ὡς ὁ Κύριος Ἰησοῦς Χριστὸς, αὐτός ἐστιν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ. Χρὴ δὲ κἀκεῖνο προσθεῖναι τοῖς εἰρημένοις, ὡς οὐ χρὴ λέγειν " Μετὰ τὴν ἀνάληψιν οὐκ ἔστι Χριστὸς ὁ Δεσπότης Χριστός" ἀλλὰ, Υἱὸς μονογενής. Μετὰ γὰρ δὴ τὴν ἀνάληψιν καὶ τὰ θεζα Εὐαγγέλια συνεγράφη, καὶ ἡ τῶν πράξεων ἱστορία, καὶ αὑτοῦ ᾿Αποστόλου Ἐπιστολαί. Μετὰ τὴν ἀνάληψιν ὁ θεῖος βοᾷ Παῦλος" « "ἔχοντες ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν Χριστὸν, τὸν Κύριον ἡμῶν, κρατῶμεν τῆς ὁμολογίας. » Καὶ πάλιν" « Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθεν Χριστὸς, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανὸν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν. » Καὶ αὖθις, περὶ τῆς εἰς τὸν Θεὸν ἐλπίδος εἰπών τινα, ἐπήγαγεν" ε« Ἣν ὡς ἄγκυραν ἔχομεν ἀσφαλῇ τε καὶ βεδαίαν, καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, ὅπου πρόδρομος εἰσῆλθεν ὑπὲρ ἡμῶν Ἰησοῦς, κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα. » Καὶ τῷ μακαρίῳ δὲ Τίτῳ περὶ τῆς δευτέρας γράφων ἐπιφανείας, οὕτως εἶπε " Ὁ ’ Προσδεχόμενοι τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. ν» Καὶ Θθεσσαλονιχεῦσι δὲ τὰ παραπλήσια γέγραφεν: «Αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγελοῦσιν, ὁποίαν εἴσοδον ἔχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν Θεὸν ἀπὸ τῶν εἰδώλων, δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ, καὶ ἀναμένειν τὸν Υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν, τὸν ῥυόμενον ἡμᾶς ἀπὸ τῆς ὀργῆς ἐρχομένης. » Καὶ πάλιν" ε Ὑμᾶς δὲ ὁ Κύριος πλεονάσαι, καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους, καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς, εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν, ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μετὰ πάντων τῶν ἁγίων αὐτοῦ. » Καὶ αὖθις δὲ τοῖς αὐτοῖς ἐπιστείλας καὶ ταῦτα τέθεικεν " « Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, ὑπὲρ τῆς παρουσίας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτόν.» Καὶ μετ᾽ ὀλίγα δὲ, τοῦ ᾿Αντιχρίστου τὸν ὄλεθρον προθεσπίζων, ἐπήγαγεν" ε« Ὃν ὁ Κύριος ἀναλώσει τῷ πνεύματι τοῦ στόματος αὑτοῦ, καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὑτοῦ.» Καὶ Ῥωμαίους δὲ εἰς ὁμόνοιαν προτρέψας καὶ ταῦτα προστέθεικε" «Σὺ δὲ τί χρίνεις τὸν ἀδελφόν σου; ἣ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; Πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ. Γέγραπται γάρ" Ζῶ ἐγὼ, λέγει Κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ Θεῷ. » Καὶ αὐτὸς δὲ ὁ Κύριος, τὴν δευτέραν αὑτοῦ παρουσίαν προαγορεύων, πρὸς πολλοῖς ἄλλοις καὶ ταῦτα εἴρηκε" «Τότε ἐάν τις ὑμῖν εἴπῃ Ἰδοὺ ὧδε ὁ Χριστὸς, ἰδοὺ ἐκεῖ" μὴ πιστεύσητε. Ὥσπερ γὰρ ἁστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν, καὶ φαίνεται εἰς δυσμὰς, οὕτως ἔσται ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου. » Καὶ μετὰ τὴν τοῦ σώματος ἀθανασίαν καὶ ἀφθαρσίαν, Υἱὸν ἀνθρώπου ἑαυτὸν προσηγόρευσεν, ἀπὸ τῆς ὁρωμένης φύσεως ὀνομάσας. Αὕτη γὰρ καὶ τότε φανήσεται. ἩἯ γὰρ θεία φύσις καὶ ἀγγέλοις ἀόρα- «τος. ε« θεὸν γὰρ οὐδεὶς ἑώρακε πώποτε,» κατὰ τὴν αὐτοῦ τοῦ Κυρίου φωνήν. Καὶ τῷ μεγάλῳ Μωῦσεϊζ ἔφη «ε Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται.» Τὸ γάρ᾽ «ε(ὐὐδένα οἴδαμεν κατὰ σάρκα, εἰ δὲ καὶ ἐγνώκαμεν Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν᾽ » οὐκ εἰς ἀναίρεσιν τῆς ληφθείσης φύσεως ὁ θεῖος εἶπεν ᾿Απόστολος, ἀλλ᾽ εἰς βεδαίωσιν τῆς ἐσομένης ἡμῖν ἀφθαρσίας τε καὶ ἀθανασίας, καὶ πνευματικῆς ζωῆς. Οὗ δὴ χάριν ἐπήγαγεν ε Ὥστε εἴ τις ἐν Χριστῷ καινὴ κτίσις, τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε τὰ πάντα καινά. » Τὰ δὲ ἐσόμενα ὡς γεγενημένα εἴρηκεν. Οὐδέπω γὰρ τῆς ἀθανασίας ἐτύχομεν, τευξόμεθα δὲ, καὶ τυχόντες οὐκ ἀσώματοι γενησόμεθα, ἀλλ᾽ ἀθανασίαν ἐνδυσόμεθα. « Οὐ θέλομεν γὰρ, φησὶν ὁ θεῖος ᾿Απόστολος, ἐκδύσασθαι, ἀλλ᾽ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς.» Καὶ πάλιν" ε Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. ν» Οὕτω τοίνυν τὸν Κύριον οὐκ ἀσώματον εἴρηκεν, ἀλλ᾽ ἄφθαρτον εἶναι καὶ τὴν ὁρωμένην φύσιν, καὶ ἀθάνατον, καὶ τῇ θείᾳ δόξῃ δεδοξασμένην πι στεύειν ἐδίδαξε. Τοῦτο γὰρ ἐν τῇ πρὸς Φιλιππησίους σαφέστερον ἡμᾶς ἐξεπαίδευσεν. « Ἡμῶν γὰρ, ἔφη, τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει " ἐξ οὗ καὶ Σωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματ: τῆς δόξης αὐτοῦ. » Ἐξναργῶς δὲ διὰ τούτων ἐδίδαξεν, ὅτι σῶμα μὲν ἔστι «ὃ Δεσποτικὸν σῶμα, θεῖον δὲ σῶμα, καὶ τῇ θείᾳ δόξῃ δεδοξασμένον. Μὴ τοίνυν φύγωμεν προσηγορίαν, δι᾽ ἧς ἀπελαύσαμεν σωτηρίας, δι᾽ ἧς ἀνεχαινίσθη τὰ πάντα, ὡς αὐτὸς ἔφη ὁ διδάσκαλος Ἐφεσίοις γράφων᾽ «Κατὰ τὴν εὐδοκίαν αὐτοῦ, ἣν προἔθετο ἐν αὐτῷ εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐν τοῖς οὐρανοῖς, καὶ ἐπὶ τῆς γῆς ἐν αὐτῷ. » Μάύωμεν δὲ παρὰ τῆς μακαρίας ταυτησὶ γλώττης καὶ ὅπως δεῖ δοξάζειν τὸν εὐεργέτην, τῷ Θεῷ καὶ Πατρὶ τὴν τοῦ Χριστοῦ προσηγορίαν προσάπτοντας, Ῥωμαίοις μὲν γὰρ ἐπιστέλλων ὧδέ φησι" « Τὸ Εὐαγγέλιόν μου, καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποχάλυ- Ψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος τε νῦν διά τε Γραφῶν προφητικῶν κατ᾽ ἐπιταγὴν τοῦ αἰωνίον Θεοῦ, καὶ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, μόνῳ σοφῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμῆν.» Ἐφεσίοις δὲ γράφων οὕτως ὕμνησε" « Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπὲρ ἐκ περισσοῦ ὧν αἰτούμεθα, ἣ νοοῦμεν, κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, αὐτῷ ἢ δόξα ἐν τῇ Ἐκκλησίᾳ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων. ᾿Αμῆν. » Καὶ μικρὸν δὲ τούτων ἔμπροσθεν οὕτως ἔφη" « Τούτου χάριν κάμπτω τὰ γόνατά μον πρὸς τὸν Πατέρα τοῦ Κυρίον ἡμῶν Ἶησοῦ Χριστοῦ, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ Υῆς ὀνομάζεται. ν Καὶ μετὰ πλεῖστα" «ε Εὐχαριστοῦμεν, φησὶ, πάντοτε ὑπὲρ πάντων ὑμῶν ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τῷ Θεῷ καὶ Πατρί. » Καὶ μέντοι καὶ τὴν Φιλιππησίων φιλοτιμίαν ςαἷς εὐλογίαις ἡμείψατο᾽ ε« Ὁ δὲ Θεός μον πληρώσαι πᾶσαν χρείαν ὑμῶν κατὰ τὸν πλοῦτον αὗτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ,» ἝἭ ραίοις δὲ οὕτως ἐπηύξατο" « Ὁ δὲ Θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ τῶν νεκρῶν τὸν ποιμένα τῶν προδάτων τὸν μέγαν ἐν αἷἴματι διαθήκης αἰωνίου, τὸν Κύριον ἡμῶν Ἰησοῦν, καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ, εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν.» Οὐ μόνον δὲ δοξολογῶν. ἀλλὰ καὶ παραγγέλλων, καὶ διαμαρτυρόμενος, συνάπτει τὸν Χριστὸν τῷ Θεῷ καὶ Πατρί. Καὶ τῷ μακαρίῳ Τιμοθέῳ γράφων ϑοᾷ " « Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Ἰησοῦ Χριστοῦ. » Καὶ πάλιν" ε« Παραγγέλλω σοι ῳ ἐνώπιον τοῦ Θεοῦ τοῦ ζωογονοῦντος τὰ πάντα, καὶ Χριστοῦ Ἰησοῦ, τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, τηρῇσαί σε τὴν ἕντο λὴν ἄσπιλον ἀνεπίληπτον μέχρι τῆς ἐπιφανεῖας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἣν καιροῖς ἰδίοις δεΐξει ὁ μακάριος καὶ μόνος δυνάστης, ὃ βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευόντων, ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἄπρόσιτον" ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὔτε ἰδεῖν δύναται" ᾧ τιμὴ καὶ χράφος αἰώνιον. ᾿Αμήν. Ταῦτα παρὰ τῶν θείων ἐδιδάχθημεν ἀποστόλων, ταύτην καὶ Ἰωάννης καὶ Ματθαῖος, τῶν εὐαγγελικῶν κηρυγμάτων οἱ μέγιστοι ποταμοὶ, τὴν διδασκαλίαν ἡμῖν προσήνεγκαν’ ὁ μὲν εἰπών᾽ ε Βίδλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαδὶδ, υἱοῦ ᾿Αδραάμ "» ὁ δὲ τὰ πρὸ τῶν αἰώνων ἐπιδείξας " « Ἕν ἀρχῇ ἣν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς «ὃν Θεὸν, καὶ Θεὸς ἣν ὁ Λόγος. Οὗτος ἣν ἐν ἀρχῇ πρὸς τὸν Θεόν καὶ ὅτι πάντα δι αὐτοῦ ἐγένετο. » δὲ μὲγ
Emoi men hēsychia thymērēs, kai bios phrontidōn eleutheros. Dia toi touto kai tou monastēriou tēn auleion anǭchodomēsa thyran, kai tōn gnōrimōn tas syntychias echchlinō. Epeidē de kainotomian kata tēs euangelikēs pisteōs kineisthai memathēka, ouk akindynon hypolamdanō tēn siōpēn. Ei gar anthrōpou basileuein lachontos para tinōn hydristhentos, ou kata tōn hydrichotōn monon, alla kai kata tōn paratetychēchotōn men, hēkista de tous peparǭgnēchotas amynamenōn kindynos hepę̄ōrētai, poian ouk an dikaiōs kolasin hypostaien hoi tas kata tou Theou kai anechomenoi? Touto me to deos epi tou parontos ēnankase grapsai nyn, kai dēlōsai ha para tinōn Polloi gar, hōs tines phasin, en tę̄ polei thryllousin, hōs presdyterōn tinōn proseuxamenōn, kai to synēthes telos epitetheichotōn tę̄ proseuchę̄, kai tōn men eirēkotōn, hoti soi prepei doxa, kai tǭ Christǭ sou, kai tǭ hagiǭ sou Pneumati " tōn de, chariti kai philanthrōpią tou Christou sou, meth᾽ hou soi prepei doxa aun tǭ hagiǭ son Pneumati, epeschēpsen ho sophōtatos archidiachonos, mē chrēnai legein ton Christon, alla ton Monogenę̄ doxazein. Ei de touto alēthes, oudemian … kataleipei. Ē gar eis dyo huious merizei ton hena Kyrion hēmōn Iēsoun Christon, kai ton monogenē men Huion hypolamdanei gnēsion te kai physei gegenēmenon, ton de Christon eispoiēton te kai nothon, kai dia touto doxologias anaxion" hē peiratai kratynein tēn nyn eischōmasasan hairesin. Kai ei auton dedoichota tēn dynasteian tōn gegennēkotōn tēn hairesin, tǭ chairǭ tēn blasphēmian charizesthai. Epeidē hoe ho blasphēmoumegos epetimēse tois anemois kai tę̄ thalattę̄, kai tais cheimazomenais Ekklēsiais paresche galēnēn, kai pantachou gēs kai thalattēs to tōn apostolōn katangelletai kērygma, poian echei chōran hē blasphēmia? 1᾿Alla gar oude hoi tēn mian physin sarkos kai theotę̄tos tois ekklēsiastikois nyn kakōs chataspeirantes dogmasin, apēgobeusan ton Despotēn hymneisthai Christon " kai rhadion auto touto katamathein para tōn ekeithen epanelēlythotōn. Echrēn de auton tēs ekklēsiastikę̄s prostateuonta taxeōs tēn theian eidenai Graphēn, kai mathein ek tautēs, hote kathaper ton monogenę̄ Huion tǭ Patri syntattousin hoi tēs alētheias cheryches, houtō dē palin tēn tou Christou prosēgorian anti tēs Huios tithentes, pote men tǭ Patri, pote de tǭ Pneumati tǭ panagiǭ synarithmousin᾽ epeidē ouk allos estin ho Christos para ton monogenē Huion tou Theou. Kai estin akousai tou theiotatou Paulou Korinthiois men epistellontos, tēn de oikoumenēn didaskontos, hoti e Heis Theos ho Patēr, ex ou ta panta, kai heis Kyrios Iēsous Christos, di᾽ hou ta panta, » kai ton auton kai Christon, kai Iēsoun, kai Kyrion, kai tōn holōn Dēmiourgon onomazontos. Kai Thessalonikeusi de graphōn houtōs ephē᾽ «e Autos de ho theos kai Patēr hēmōn, kai ho Kyrios hēmōn Iēsous Christos kateuthynai tēn hodon hēmōn pros hymas,. ᾿En de tę̄ deuterą tę̄ pros toutous Epistolę̄, kai protetache «ton Christon tou Patros, ou tēn kaxin anatrepōn, alla didaaschōn, hōs hē taxis tōn onomatōn ouk axio»matōn kai physeōn didaskei diaphoran. Legei de outōs" e Autos de ho Kyrios hēmōn Iēsous Christos, kai ho Theos kai Patēr hēmōn, ho agapēsa? hēmas, kai dous paraklēsin aiōnion, kai elpida agathēn en chariti, parakalesai hymōn tas kardias, kai stērixai en panti ergǭ kai logǭ agathǭ. » ᾽n de ge tǭ telei tēs pros Rhōmaious Epistolēs, tina parainesas epeisēgagen" e Iarachalō oun hymas, adelphoi, dia tou Kyriou hēmōn Iēsou Christou, kKai dia «hēs agapēs tou Pneumatos.» Ei de allon tina para ton Huion ēpistato ton Christon, ouk an auton proetaxe tou kanagiou Pneumatos. Korinthiois de graphōn, en autǭ ge tǭ prooimiǭ, monou tou Christou to onoma tetheiken, hōs arkoun kai monon tous pisteuontas chataidesai" e« Pasrachalō oun hymas, adelphoi, dia tou onomatos tou Kyriou hēmōn Iēsou Christou, hina to auta legēte pantes. » Aai dis de autois episteilas, touto kois grammasin entetheiche telos" « Hē charis tou Kyriou hēmōn Iēsou Christou, kai hē agapē tou Theou kai Patros, kai ē koinōnia tou hagiou Pneumatos eXiē meta pantōn hymōn. » Kai protetheichen entautha ᾿hou monon tou Pneumatos, alla kai autou tou Patros, tēn tou Christou prosēgorian. Touto de en pasais tais Ekklēsiais tēs mystikēs esti “leitourgias krooimion. Prosēkei toinyn kata ton thaumasion touton nomon, kai ek tōn mystikōn apoleiphthēnai grammatōn to septotaton onoma tou Theou kai Sōtēros hēmōn Iēsou Christou. ᾿Alla gar peritton peri tou - «kou mēkynein. Hekchaston gar Epistolēs prooïmion ho theios ᾿Apostolos tēde tę̄ propēgorią nyn men legōn e Paulos doulos Iēsou Christou, klētos aprstolos"» nyn de" e« Paulos klētos apostolos Iēsou Christou" » cha" e Paulos doulos Theou, hapostolos de Heēsou Christou. Kai tǭ prooimiǭ tēn eulogian synapton, ek tautēs tautēn aryetai «hēs «ēgēs, kai tǭ Theǭ kai Patri tēn tou Huiou krooapo theou Patros hēmōn kai Kyriou ᾿xēsou Christou.» Kai tōn Heistolōn de ta telē tę̄de tę̄ eulogią diachodsiiei" « Ē charis tou En Iēsou Christou mepha «pantōn hymōn. ᾿Amēn. Kai heteras de pampollas martyrias estin heurein, di’ hōn katamathein eupetes, hōs ho Kyrios hēmōn Iēsous Christos ouk allo prosōpon esti para «hon Huion tēs Triados plērōtikon. Ho gar auysos pro maln «hōn aiōnōn Huios ēn monogenēs kai Theos Aogos, - meta de tēn enanthrōpētin ōnomasthē kai Iēsous kai Christos, apo tōn pragmatōn tas prosēgorias dixamenos. ᾿Iēsous men gar Sōtēr hermēneoetai. ha Kaleseis gar to onoma autou Iēsoun, hoti autos sōsei ton laon hautou apo tōn hamartiōn autou. » Christos de keklētai, hōs kata to anthrōpeion tǭ Pneumati tǭ panagiǭ christheis, kai chrēmatisas archiereus hēmōn, kai apostolos, kai prophētēs, kai basileus. Mōysēs men gar ho ϑespesios boą porrhōthen’ e« Prophētēn hymin anastēsei Kyrios ho Theos ek “hōn adelphōn hymōn, hōs eme. n Ho de theios Dadid ke- Eragen legōn" e “Hōmoss Kyrios, kai ou metamelēthēsetai, sy hiereus eis ton aiōna kata tēn «taxin Melchisedek. Bedaioi de tēn prophēteian ho theios ᾿᾽Dtostolos kai palin" « "Echontes oun archierea megan dielēlythota tous ouranous, Iēsoun ton Huion tou Theou, chranōmen tēs homologias. Hoti de kai basileus esti proaiōgnios hōs Theos, hē prophētikē palin hēmas melǭdia didaskei..e "Ho thronos sou gar, phēsin, ho Theos, eis ton aiōna tou aiōnas" rhaddos euthytētos hē ho rhaddos tēs basileias sou. » Hypodeiknysi de hēmin kai to anthrōpeion autou kratos. “Echōn gar tōn holōn tēn despoteian hōs Theos kai dēmiourgos, lam- Phanei tautēn hōs anthrōpos. Hou dē charin epēgagen" « Ēgapēsas dikaiosynēn, kai emisēsas anomian" dia touto echrise se ho Theos, ho Theos sou, elaion agalliaseōs para tous metochous sou.» Kai en tǭ deuteriē de phēsin psalmǭ autas ho christheis " « Egō de katestathēn basileus hyp᾽ autou epi Siōn oros to che, 15. i ou. Bi hoi s« Om n hoio eisi pio ē? » hoi aïnipyd den ha noriegdiyϑ Thϑi hai- Ei pa oi, iol thē pa, 688, ię̄ mais hoia, 21 Erę̄. 1, I. 32 Rhoi]. in, 14.. 86 Ti Tii. t, 1. ka ThE me ati eti, 650 A hagion autou, diangellōn to prostagma Kyriou. Kyo ię̄ (pri- Ta 68 dy- Ai, Hui- (t ē 11} :o iē to Ho tide kapi, dia} eisoi b hoi noan 7650 rios eipe pros me᾽ Huios mou ei sy, egō sēmeron gegonnēcha se. Aitēsai par᾽ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs.» Tauta de hōs anthrōpos eirēken. Hos gar anthrōpos lamoanei haper echei hōs Theos. Kai en autǭ ge tǭ tou psalmou prooimiǭ tǭ Theǭ kai Patri synetaxen auton hē prophētikē charis. e« Hinati gar, phēsin, ephryaxan ethnē, kai laoi emeletēsan kena : Parestēsan hoi basileis tēs gēs, kai hoi archontes synēchthēsan epi to auto kata tou Kyriou, kai kata tou Christou autou. Mēdeis toinyn anoētōs allon tina ton Christon nomizetō para ton Huion ton monogenē " mēde sophōterhous heautous hypoladōmen tēs tou Pneumatos chari- B tos. ᾿Alla akousōmen tou megalou Petrou boōntos" e Sy ei ho Christos ho Huios tou Theou tou zōntos. » Kai akousōmen tou Despotou Christou, tēnde tēn homolthgian kratynontos" e« Epi tautę̄ gar, ephē, tę̄ petrą oikodomēsō mou tēn Ekklēsian, kai pylai adou hou katischysousin autēs. n Dia toi touto kai Paulos ho pansophos, ho tōn Ekklēsiōn aristos architektōn, ouk heteron, alla touton auton chatepēxen ton themelion. Egō gar, phēsin, « hōs sophos architektōn themelion tetheika, allos de epoikodomei. Hekastos de. blepetō pōs epoikodomei. themelion gar allon oudeis dynatai theinai para ton keimenon, hos estin Iēsous Christos. k Pōs toinyn heteron epinoousi themelion, ou pēgnynai themelion, all᾽ epoikodomein tǭ keimenǭ prostetagmenoi? Ho de theios ekeinos anēr ton Christon hoide themelion, kai tautę̄ tę̄ prosēgorią lamprynetai. Kai nyn men phēsi" e Christǭ synestaurōmai" zō de ouketi egō, zę̄ de en emoi Christos. » Nyn -de" e« Emoi to zę̄n Christos, kai to apothanein kerdos. n» Kai palin" e Ou gar ekrina tou eidenai ti en hymin, ei mē Iēsoun Christon, kai touton hestaurō-. menon. » Kai mikron pro toutōn" e Hēmeis de kēryttomen Christon estaurōmenon, Ioudaiois men skan- - dalon, ethnesi de mōrian, autois te klētois Ioudaiois to kai Hellēsi, Christon Theou dynamin, kai Theou sophian.» Kai Galatais men epistellōn ephē " « Hote de ēudokēsen ho aphorisas me ek koilias mētros mou, kai kalesas dia tēs charitos hautou, apokalypsai ton Huion hautou en emoi, hina euangelizōmai auton en tois N ethnesi. Korinthiois de graphōn ouk eipen, hoti Hēmeis men kēryttomen ton Huion, alla Christon estaurōmenon" ouk enantia poiōn hois prosetachthē, alla ton auton eidōs. kai Iēsoun, kai Christon, kai Kyrion, kai Monogenę̄, kai Theon Logon. Toutou dē charin kai Rhōmaiois graphein arxamenos, doulon heauton ōnomasen Iēsou Christou. Eipe de, « aphōristhai eis Euangelion Theou, ho proepēngeilato dia tōn prophētōn hautou en Graphais hagiais peri tou Huiou hautou, tou genomenon ek spermatos Dadid kata sarka, tou horisthentos Huiou Theou en dynamei, » kai ta hexēs. Kai ton d 1014. 18. 9 T(og. mi, 10,11. k᾽ (]hai. ki, 19. MR. i, 21. "1 O on. ei, d. d IThon. ᾿, 9. 55 Odiaï. ᾿, 15. auton ekalese kai ᾿xēsoun Christon, kai huion tou Da- A 681 hoch 5oę̄ēiēa Ōan 5 boouēaiē 6. d, kai Huion tou Theou, hōs Theon kai tōn holōn Despotēn. Kai mentoe kan tǭ mesǭ tēs Epistolēę̄s Ioudaiōn mnēmoneusas, epēgagen" « Hōn hoi patores, ex hōn ho Christos to kata sarka,, ho hōn epi pantōn Theos eulogētos eis tous aiōnas tōn aiōnōn, ᾿Amēn.» Kai ton auton kata sarka men ex Ioudaiōn ephē katagein to genos, aiōnion de einai Theon, kai pantōn homou tōn genētōn Despatēn para tōn eugnōmonōn hymnoumenon. Tēn autēn de hēmin didaskalian. prosēnenken kai di᾽ hōn tǭ thaumasiǭ gegraphe Titǭ. « Prosdechomenoi gar, phēsi, tēn makarian elpida, kai epiphaneian tę̄? doxēs tou megalou Theou. kai Sōtēros hēmōn Iēsou Christou. » Kai ton auton kai Sōtēra, kai megan Theon, kai Iēsoun Christon prosēgoreuse. Kai allachou" e« En tę̄ basileią tou Christou kai Theou. » Kai mentoi kai tois poimesin ho tōn angelōn ephē choros" e Idou tiktetai hymin sēmeron Christos Kyrios en polei Dadid. » ᾿Alla gar parelchon pasas tas toiautas martyrias andrasi graphein tois meletōsin en nomǭ Kyriou hēmeras kai nyktos " apochrōsi te hautai peisai kai tous agan dyspeithestatous tas theias mē merixein. prosēgorias. Ekeino mentoi paralipein ouk anexomai. Phasi gar auton eirēkenai, christous men einai. pollous, Huion de hena. Touto de ex agnoias hauton hypeilēpha plēmmelein, gar tēn theian anegnō Graphēn, egnōkei an hōs kai tēn tou Huiou. prosēgorian pollois men ho megalodiyros Despotēs dedōrētai. Mōysę̄s men gar ho nomothetēs, ho tēn palaian historian syngrapsas, phēsin" e Idontes hoi huioi tou Theou tas thygateras tōn anthrōpōn, hoti kalaï eisin, heladon hautois ex autōn gynaikas. n Autos hoe ho tōn holōn Theos pros touton ephē ton Prophētēn" e Eipo pros Pharaō" Huios prōtotokos mou Israēl.» Kan tę̄ ᾿Ōdę̄ de tę̄ megalę̄ " «Euphranthēēte, phēsin, ethnē, meta tou laou autou, ᾿ koi enischysatōsan autǭ pantes huioi Theou.» Dia de Hēsaiou tou prophētou phēsin" e Huious egennēsa kai hypsōsa, autoi de me ēthetēsan. » Kai dia tou trismachariou Dadid' e« Egō, phēsin, eipa" Theoi este, kai huioi HyPsistou pantes. » HoO hoe pansophos hoi au hoi (Pa thaniaï5ą, hoi EI pi ēoi, noïyï thouē) hoi thooi 15 1" 5856} 585son pēarpi dei hoi dii nd,, Bymaoę̄ąphys hoi baïndiogoię̄, hoi «eip torēo Oē t biï hoi " thoi "5... »g thy hoi raϑiou thy nou ib moaïa Om hui di opēoi oopiog mi hoi Om Paulos Rhōmaiois men gegraphen houtōs" « Hosoi gar Ō dritgiia Pei asypian, hii dypi ē}}} thei. NOI oēïpi do- Pneumati Theou agontai, houtoi eisin huioi Theou. Ou gar eladete pneuma douleias palin eis phothon, all᾽ elathete Pneuma huiothesias, en hǭ krazomen" ho Patēr. Auto to pneuma symmartyrei tǭ pneumati hēmōn, hoti esmen techna Theou. Ei de techna, kai chlēronomai, klēronomoi men Theou, synklēronomoi de ᾿ Christou, eiper sympaschomen, hina kai syndoxasthō- ᾿s men. n Galatais de epistellōn houtōs ephē " « Hoti de este huioi, exapesteilen ho Theos to Pneuma tou Huiou hautou eis tas kardias hymōn, krazon " ᾿Adda ho Pa- HaI oi. ᾿Ich, ho. de ty] nos di pē Et da (aïaïïdϑb bou: 68. 3is haii : e thpoę̄idpi -.- k΄ -o- --n pa --- pio mo A tēr. Hōste ouketi ei doulos, all᾽ huios " ei de huios, ąphyoąphyo Boēthō dou i baēi. Ei hon, » "de : e 8118 boē athigaę̄o8 5.» phaï oo- 195 di ou hoi o͵ys edoi( aoumpi de bou] g kai klēronomos Theou dia Iēsou Christou.» Tauta de kai Ephesious edidaxen e« En agapę̄ gar, phēsi, proorisas hēmas eis huiothesian dia Iēsou Christou eis auton. » Ei toinyn, epei koinon esti to onoma tou Christou, doxazein ou dei ton Christon hōs theon, mēde hōs Huion auton proschnnēdomen᾽ polloi gar kai toude metelachon tou onomatos. Kai ti legō tou Huiou? autēn gar tēn Theos prosēgorian polloi men eladon tou Theou dedōkotos. e Theos theōn Kyrios elalēse, kai ekalese tēn gēn.» Kai" «e Egō eipa" Theoi este.» Kai’ ethTheous ou kakologēseis. » Polloi de kai harpasantes tēnde tēn klę̄sin eschēkasin. Hoi gar tous anthrōpous exapatēsantes daimones tois eidōlois tēnde tēn prosēgorian epethesan. Hou dē charin Hieremias boą" « Theoi, hou ton ouranon kai tēn Hyēn ouk epoiēsan, apolesthōsan apo prosōpou tēs gēs, kai apo prosōpon tou ouranou.» Kai palin" Epoiēsan heautois theous argyrous kai theous chrysous.» Kai ho Hēsaias chōmǭdēsas tēn tōn eidōlōn kataskeuēn, eirēkōs, hoti e To hēmisy autou katekausen en pyri, kai optēsas kreas ephage, kai heipan" Ēdy moi hoti ethermanthēn, kai eidon phōs. » kai epēgage’ «To de choixton eglypsen hōs Theon, chai proskynei autǭ legōn" Exelou me, hoti theos mou ei sy. n Hou dē charin hautous odyromenos legei " «Gnōthi hoti spodos hē kardia autōn. Kai ho molopoios de Dadid psallein hēmas edidaxen. «Hoti pantes hoi theoi tōn ethnōn daimonia, ho de Kyrios tous ouranous epoiēsen. ᾿Alla to tōn onomatōn homōnymon ouden tois eusedein epistamenois lymainetai. Ismen gar hōs hoi daimones psendōs spsidin te autois kai tois eidōlois tēn theian prosēgorian epethesan " hoi de hagioi chariti «tautēn edexanto tēn timēn" alēthōs de kai physei Theos ho tōn holōn theos, kai ho monogenēs autou Huios, kai to 'panagōon Pneuma. Kai touto saphōs ho paneuphēmos edidaxen hēmas Paulos. Phēsi de houtōs " t Kai gar eiper eisi legomenoi theoi polloi, eite en ouranǭ, eite epi gēs, hōsper eisi theoi polloi, kai kyrios polloi, all᾽ hēmin heis Theos ho Patēr, ex hou ta panta, kai hēmeis eis auton " kai heis Kyrios, di᾽ hou ta panta, kai hēmeis di᾽ autou. » Kai Pneuma de Theou to panagion kaleitai Pneuma" alla. kai hē tou anthrōpou psychē. e Exeleusetai gar, phēsi, to Pneuma autou.» Kai" e Eulogeite, pneumata kai Psykai dikaiōn, ton Kyrion. n Kai tous angelous de poiōn gar, phēsi, tous angelous autou pneumata, kai tous leitourgous hautou poros phloga. » Kai ti legō tous angelous, kai tōn anthrōpōn tas Psychas? kai gar tous daimonas houtōs ho Despotēs ōnomase. « Ēaralēpsetas gar, phēsin, hetera hepta pneumata ponēryōtera heautou, kai eiseleusetai eis hauton, kai estai ta eschata tou anthrōpou echeinou cheirona tōn ᾿ … Eis gar physei theos ho Patēr, kai ho monogenēs Huios, kai to panagion autou Pneuma" kai heis physei Huios, tou Theou monogenēs, ho enanthrōpēsas Theos Logos, ho Kyrios hēmōn Iēsous Christos" kai hen Pneuma hagion ho Paraklētos, hos plēroi tēs Triados ton arithmon. Houtō pollōn onomazomenōn paterōn hena proskynoumen Patera, ton pro tōn aiōnōn Patera, ton kai tautēn tois anthrōpois tēn epiklēsin dedōkota, kata tēn tou ᾿Apostolon phōnēn. «Kamptō gar, phēsi, ta gonata mou pros ton Patera tou Kyriou hēmōn Iēdou Christou, ex hou pasa patria en ouranǭ kai epi gēs onomazetai. » Diēē toenyn tǭ allous onomazesthai Christous, aposterēsōmen heautous tēs tou Kyriou hēmōn Iēsou Christou proskynēseōs. Hōs gar pollōn ōnomasmenōn theōn te kai paterōn, heis estin ho epi pantōn Theos kai pro aiōnōn Patēr. Kai pollōn kechlēmegōn huiōn, heis ho alēthinos kai physei Huios " kai pollōn prosēgoreumenōn pneumatōn, hen esti to panagion Pneuma houtō pollōn klēthentōn Christōn, heis Kyrios Iēsous Christos, di᾽ hou ta panta. Mala de eikotōs hē Echkchchēsia toude exērtētai tou onoma- «os. ēkouse gar tou nymphostolou eïaulou boōntos" 4 Hērmosamēn hymas heni andri, parthenon hagnēn parastēsai tǭ Christǭ.» Kai palin’ e0e andres, agapate tas gynaikas hymōn, hōs kai. ho Christos hēgapēse tēn Ekklēsian, » Kai authis eipōn" « ᾿Anti toutou kataleipsei anthrōpos ton patera kai tēn mētera hautou, kai proskollēthēsetai pros tēn gynaika hautou, kai esontai hoi dyo eis sarka mian"» epēgage" «To mystērion «touto mena estin" egō de legō eis Christon, kai eis tēn Ekklēsian. » son autou legontos" e Christos hēmas exēgorasen ek tēs kataras tou nomou, genomenos hyper hēmōn katara. » Kai heterōthi " « Ē agnoeite, hoti hosoi eis Christon edaptisthēse, eis ton thanaton autou edaptisthē.te? » Kai allachou “ « Hosoi eis Christon edastisthēte, Christon enedysasthe. ) Kai palin“ e ᾿Endysasthe ton Kyrion Iēsoun Christon, kai tēs sarkos stronoian mē poieisthe eis epithymias. » Tauta kai toutois prosomoia memathēkotes hoi tōn theiōn dōreōn tetychēchotes, erōti pou philodōron Despotou, kai tēn tripothēton autou prosēgorian en tǭ stomati peripherousi, kai ta tou GAsmatos tōn asmatōn boōsin" e ᾿Adeleridous mou emoi, chagō autǭ" en tę̄ skią autou epethymēsa, kai echathipha, kai ho karpos aunou glykys en laryngi mou. » Pros de toutois, kai tēn eperaston prodēgorian hēn echomen ek tēs sou Christou prosēgorias eladomen. Christianoi gar onomazometha. Peri toutou tou onobatos proagoreuōn ho stōn holōn ephē Theos. e Tois douleuousi moi klēthēsetai onoma kainon, ho eulogēthēsetai epi tēs gēs.» Toutou dē charin diapheronnōs ē Ekklēsia tēsds tēs prosēgarias exērtētai. Hote gar enēnthrōpę̄sen ho monogenēs tou theou Huios, tote Christos ōnomasthē, tote tōn anthrōpōn hē physis tou noerou phōtos tas aktinas edexato, tote tēs alę̄the ias tooi chēouches tēn oikoumenēn chatēugasan. Hoi mentoi tēs Ekklēsias didaskaloi adiaphorōs aei tais tou Monogenous prosēgoriais echrēsanto. Pote men gar doxazousi ton Patera, kai ton Huion, kai to hagion Pneuma pote de ton Patera syn tǭ Christǭ kai tǭ hagiǭ Pneumati. ᾿All᾽ homōs oudemian echei kata dianoian touto pros ekeino diaphoran. Dia toi touto tou Kyriou prostetachotos baptizein heis to onoma ᾿pou Patros, kai tou Huiou, kai tou hagiou Pneumatos, ho triamacharios Petros tois to kērygma dedegmenois, eromenois te chrē poiēsai" e Pisteusate, ephē, kai baptisthētō ekastos hymōn heis to onoma tou Kyriou hēmōn Iēsou Christou "» hōs tautēsi tēs prosēgorias pasan echousēs tou theiou kērygmatos tēn dynamin. Kai touto saphōs hēmas edidaxen ho megas Basileios, ho tēs Kappadokōn, mallon de tēs oikoumenēs phōstēr᾽ ephē de houtōs" e Hē gar tou Chritou prosēgoria tou pantos estin homologia. » Dēloi gar ton Patera ton chrisanta, ton Huion ton christhenta, to Pneuma to hagion hǭ echristhē. Kai hoi en Nikaią de synelēlythotes trismacharioi Pateres, eipontes chrēnai pisteuein eis hena Theon Patera, epēgagon- «Kai eis hena Kyrion Iēsoun Christon, ton Huion tou Theou ton monogenę̄"» didaskontes hōs ho Kyrios Iēsous Christos, autos estin ho monogenēs Huios tou Theou. Chrē de kakeino prostheinai tois eirēmenois, hōs ou chrē legein " Meta tēn analēpsin ouk esti Christos ho Despotēs Christos" alla, Huios monogenēs. Meta gar dē tēn analēpsin kai ta theza Euangelia synegraphē, kai hē tōn praxeōn historia, kai hautou ᾿Apostolou Epistolai. Meta tēn analēpsin ho theios boą Paulos" « "echontes archierea megan, dielēlythota tous ouranous, Iēsoun Christon, ton Kyrion hēmōn, kratōmen tēs homologias. » Kai palin" « Ou gar eis cheiropoiēta hagia eisēlthen Christos, antitypa tōn alēthinōn, all᾽ eis auton ton ouranon, nyn emphanisthēnai tǭ prosōpǭ tou Theou hyper hēmōn. » Kai authis, peri tēs eis ton Theon elpidos eipōn tina, epēgagen" e« Hēn hōs ankyran echomen asphalę̄ te kai bedaian, kai eiserchomenēn eis to esōteron tou katapetasmatos, hopou prodromos eisēlthen hyper hēmōn Iēsous, kata tēn taxin Melchisedek archiereus genomenos eis ton aiōna. » Kai tǭ makariǭ de Titǭ peri tēs deuteras graphōn epiphaneias, houtōs eipe " Ho ’ Prosdechomenoi tēn makarian elpida, kai epiphaneian tēs doxēs tou megalou Theou kai Sōtēros hēmōn Iēsou Christou. n» Kai Ththessalonicheusi de ta paraplēsia gegraphen: «Autoi gar peri hēmōn apangelousin, hopoian eisodon echomen pros hymas, kai pōs epestrepsate pros ton Theon apo tōn eidōlōn, douleuein Theǭ zōnti kai alēthinǭ, kai anamenein ton Huion autou ek tōn ouranōn, hon ēgeiren ek tōn nekrōn, Iēsoun, ton rhyomenon hēmas apo tēs orgēs erchomenēs. » Kai palin" e Hymas de ho Kyrios pleonasai, kai perisseusai tę̄ agapę̄ eis allēlous, kai eis pantas, kathaper kai hēmeis eis hymas, eis to stērixai hymōn tas kardias amemptous en hagiōsynę̄ emprosthen tou Theou kai Patros hēmōn, en tę̄ parousią tou Kyriou hēmōn Iēsou Christou, meta pantōn tōn hagiōn autou. » Kai authis de tois autois episteilas kai tauta tetheiken " « Erōtōmen de hymas, adelphoi, hyper tēs parousias tou Kyriou hēmōn Iēsou Christou, kai hēmōn episynagōgēs ep᾽ auton.» Kai met᾽ oliga de, tou ᾿Antichristou ton olethron prothespizōn, epēgagen" e« Hon ho Kyrios analōsei tǭ pneumati tou stomatos hautou, kai katargēsei tę̄ epiphaneią tēs parousias hautou.» Kai Rhōmaious de eis homonoian protrepsas kai tauta prostetheike" «Sy de ti chrineis ton adelphon sou? hē kai sy ti exoutheneis ton adelphon sou? Pantes gar parastēsometha tǭ bēmati tou Christou. Gegraptai gar" Zō egō, legei Kyrios, hoti emoi kampsei pan gony, kai pasa glōssa exomologēsetai tǭ Theǭ. » Kai autos de ho Kyrios, tēn deuteran hautou parousian proagoreuōn, pros pollois allois kai tauta eirēke" «Tote ean tis hymin eipę̄ Idou hōde ho Christos, idou ekei" mē pisteusēte. Hōsper gar hastrapē exerchetai apo anatolōn, kai phainetai eis dysmas, houtōs estai hē parousia tou Huiou tou anthrōpou. » Kai meta tēn tou sōmatos athanasian kai aphtharsian, Huion anthrōpou heauton prosēgoreusen, apo tēs horōmenēs physeōs onomasas. Hautē gar kai tote phanēsetai. HēĒ gar theia physis kai angelois aora- «tos. e« theon gar oudeis heōrake pōpote,» kata tēn autou tou Kyriou phōnēn. Kai tǭ megalǭ Mōyseïz ephē «e Oudeis opsetai to prosōpon mou, kai zēsetai.» To gar᾽ «e(yydena oidamen kata sarka, ei de kai egnōkamen Christon, alla nyn ouketi ginōskomen᾽ » ouk eis anairesin tēs lēphtheisēs physeōs ho theios eipen ᾿Apostolos, all᾽ eis bedaiōsin tēs esomenēs hēmin aphtharsias te kai athanasias, kai pneumatikēs zōēs. Hou dē charin epēgagen e Hōste ei tis en Christǭ kainē ktisis, ta archaia parēlthen, idou gegone ta panta kaina. » Ta de esomena hōs gegenēmena eirēken. Oudepō gar tēs athanasias etychomen, teuxometha de, kai tychontes ouk asōmatoi genēsometha, all᾽ athanasian endysometha. « Ou thelomen gar, phēsin ho theios ᾿Apostolos, ekdysasthai, all᾽ ependysasthai, hina katapothę̄ to thnēton hypo tēs zōēs.» Kai palin" e Dei gar to phtharton touto endysasthai aphtharsian, kai to thnēton touto endysasthai athanasian. n» Houtō toinyn ton Kyrion ouk asōmaton eirēken, all᾽ aphtharton einai kai tēn horōmenēn physin, kai athanaton, kai tę̄ theią doxę̄ dedoxasmenēn pi steuein edidaxe. Touto gar en tę̄ pros Philippēsious saphesteron hēmas exepaideusen. « Hēmōn gar, ephē, to politeuma en ouranois hyparchei " ex hou kai Sōtēra apekdechometha Kyrion Iēsoun, hos metaschēmatisei to sōma tēs tapeinōseōs hēmōn eis to genesthai auto symmorphon tǭ sōmat: tēs doxēs autou. » Exnargōs de dia toutōn edidaxen, hoti sōma men esti «ho Despotikon sōma, theion de sōma, kai tę̄ theią doxę̄ dedoxasmenon. Mē toinyn phygōmen prosēgorian, di᾽ hēs apelausamen sōtērias, di᾽ hēs anechainisthē ta panta, hōs autos ephē ho didaskalos Ephesiois graphōn᾽ «Kata tēn eudokian autou, hēn proetheto en autǭ eis oikonomian tou plērōmatos tōn kairōn, anakephalaiōsasthai ta panta en tǭ Christǭ, ta en tois ouranois, kai epi tēs gēs en autǭ. » Mauōmen de para tēs makarias tautēsi glōttēs kai hopōs dei doxazein ton euergetēn, tǭ Theǭ kai Patri tēn tou Christou prosēgorian prosaptontas, Rhōmaiois men gar epistellōn hōde phēsi" « To Euangelion mou, kai to kērygma Iēsou Christou, kata apochaly- Psin mystēriou chronois aiōniois sesigēmenou, phanerōthentos te nyn dia te Graphōn prophētikōn kat᾽ epitagēn tou aiōnion Theou, kai eis hypakoēn pisteōs eis panta ta ethnē gnōristhentos, monǭ sophǭ Theǭ dia Iēsou Christou, hǭ hē doxa eis tous aiōnas. ᾿Amēn.» Ephesiois de graphōn houtōs hymnēse" « Tǭ de dynamenǭ hyper panta poiēsai hyper ek perissou hōn aitoumetha, hē nooumen, kata tēn dynamin tēn energoumenēn en hēmin, autǭ ē doxa en tę̄ Ekklēsią en Christǭ Iēsou eis pasas tas geneas tou aiōnos tōn aiōnōn. ᾿Amēn. » Kai mikron de toutōn emprosthen houtōs ephē" « Toutou charin kamptō ta gonata mon pros ton Patera tou Kyrion hēmōn Iēsou Christou, ex hou pasa patria en ouranǭ kai epi Yēs onomazetai. n Kai meta pleista" «e Eucharistoumen, phēsi, pantote hyper pantōn hymōn en onomati tou Kyriou hēmōn Iēsou Christou, tǭ Theǭ kai Patri. » Kai mentoi kai tēn Philippēsiōn philotimian sais eulogiais hēmeipsato᾽ e« Ho de Theos mon plērōsai pasan chreian hymōn kata ton plouton hautou en doxę̄ en Christǭ Iēsou,» HeĒ raiois de houtōs epēuxato" « Ho de Theos tēs eirēnēs, ho anagagōn ek tōn nekrōn ton poimena tōn prodatōn ton megan en haiimati diathēkēs aiōniou, ton Kyrion hēmōn Iēsoun, katartisai hymas en panti ergǭ agathǭ, eis to poiēsai to thelēma autou, poiōn en hymin to euareston enōpion autou dia Iēsou Christou, hǭ hē doxa eis tous aiōnas. ᾿Amēn.» Ou monon de doxologōn. alla kai parangellōn, kai diamartyromenos, synaptei ton Christon tǭ Theǭ kai Patri. Kai tǭ makariǭ Timotheǭ graphōn ϑoą " « Diamartyromai enōpion tou Theou kai Iēsou Christou. » Kai palin" e« Parangellō soi ǭ enōpion tou Theou tou zōogonountos ta panta, kai Christou Iēsou, tou martyrēsantos epi Pontiou Pilatou tēn kalēn homologian, tērę̄sai se tēn hento lēn aspilon anepilēpton mechri tēs epiphaneias tou Kyriou hēmōn Iēsou Christou, hēn kairois idiois deïxei ho makarios kai monos dynastēs, ho basileus tōn basileuontōn, kai Kyrios tōn kyrieuontōn, ho monos echōn athanasian, phōs oikōn aprositon" hon eiden oudeis anthrōpōn, oute idein dynatai" hǭ timē kai chraphos aiōnion. ᾿Amēn. Tauta para tōn theiōn edidachthēmen apostolōn, tautēn kai Iōannēs kai Matthaios, tōn euangelikōn kērygmatōn hoi megistoi potamoi, tēn didaskalian hēmin prosēnenkan’ ho men eipōn᾽ e Bidlos geneseōs Iēsou Christou huiou Dadid, huiou ᾿Adraam "» ho de ta pro tōn aiōnōn epideixas " « Hen archę̄ hēn ho Logos, kai ho Logos ēn pros «hon Theon, kai Theos hēn ho Logos. Houtos hēn en archę̄ pros ton Theon kai hoti panta di autou egeneto. » de meg
To John, the steward.
Quiet is dear to me, and a life free from cares. For this reason I have walled up the outer door of the monastery, and I avoid meeting acquaintances. But since I have learned that an innovation against the gospel faith is being set in motion, I do not think silence is without danger. For if, when a man who has been allotted the kingship is insulted by some, danger hangs not only over those who insulted him but also over those who were present and did not in the least punish the offenders, what punishment would those not justly suffer who … against God and tolerate them? This fear has compelled me to write now, and to make known what … from some. For many, as some say, are talking in the city of how, when certain presbyters had prayed and put the customary ending to the prayer, some saying, 'For to you belongs glory, and to your Christ, and to your Holy Spirit', and others, 'By the grace and loving-kindness of your Christ, with whom to you belongs glory, with your Holy Spirit', the most learned archdeacon objected that one ought not to say 'the Christ' but to glorify 'the Only-begotten'. If this is true, it leaves him no … For either he divides our one Lord Jesus Christ into two sons, and supposes the only-begotten Son to be genuine and begotten by nature but the Christ adopted and spurious, and therefore unworthy of the doxology; or he is trying to strengthen the heresy that has now come rioting in. And if …, he might be thought, fearing the power of those who gave birth to the heresy, to have made the blasphemy a favour to the times. But since the one blasphemed has rebuked the winds and the sea, and given calm to the storm-tossed churches, and the preaching of the apostles is proclaimed everywhere on land and sea, what room does the blasphemy have? Not even those who have now wickedly sown the one nature of flesh and Godhead among the church's doctrines forbade the Lord Christ to be hymned; and it is easy to learn this very thing from those who have come back from there. One who presides over the order of the church should have known the divine Scripture and learned from it that, just as the heralds of the truth rank the only-begotten Son with the Father, so again they put the name 'Christ' in place of 'Son' and number him now with the Father, now with the all-holy Spirit; since the Christ is no other than the only-begotten Son of God. One can hear the most divine Paul, writing to the Corinthians and teaching the whole world, that 'there is one God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things'; and he names the same one Christ and Jesus and Lord and Creator of the universe. And writing to the Thessalonians he said: 'Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you.' In the second letter to them he even puts Christ before the Father, not overturning the order, but teaching that the order of the names does not teach a difference of dignities and natures. He says: 'Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word.' And at the end of the letter to the Romans, after giving some exhortation, he added: 'I appeal to you, brothers, through our Lord Jesus Christ and through the love of the Spirit.' If he had known the Christ to be someone other than the Son, he would not have put him before the all-holy Spirit. Writing to the Corinthians, in the very opening, he put the name of Christ alone, as being enough by itself to move believers to reverence: 'I appeal to you, brothers, through the name of our Lord Jesus Christ, that all of you say the same thing.' And having written to them twice, he put this ending to the letter: 'The grace of our Lord Jesus Christ and the love of God the Father and the fellowship of the Holy Spirit be with you all.' Here he has put the name of Christ before not only the Spirit but the Father himself. And this is the opening of the mystical liturgy in all the churches. By this wonderful law, then, the most venerable name of our God and Saviour Jesus Christ ought to be removed from the mystical writings too! But it is superfluous to dwell on this. For the divine Apostle … every opening of a letter with this name, saying now, 'Paul, a servant of Jesus Christ, called to be an apostle', now, 'Paul, called to be an apostle of Jesus Christ', and, 'Paul, a servant of God and an apostle of Jesus Christ'. And joining the blessing to the opening, he draws it from this same spring, and … to God the Father the … of the Son: '… from God our Father and the Lord Jesus Christ.' And he adorns the endings of his letters with this blessing: 'The grace of our Lord Jesus Christ be with you all. Amen.' Very many other testimonies can be found, from which it is easy to learn that our Lord Jesus Christ is no other person than the Son who completes the Trinity. For the same one was before the ages only-begotten Son and God the Word, and after the incarnation was named both Jesus and Christ, taking the names from what was done. 'Jesus' means 'Saviour': 'For you shall call his name Jesus, for he will save his people from their sins.' He is called 'Christ' as anointed in his humanity with the all-holy Spirit, and designated our high priest and apostle and prophet and king. For the inspired Moses cries from afar: 'The Lord God will raise up for you a prophet from among your brothers, like me.' And the divine David cried out: 'The Lord has sworn and will not change his mind: You are a priest forever after the order of Melchizedek.' And the divine Apostle confirms the prophecy: 'Having then a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.' That he is also king before the ages as God, the song of the prophet again teaches us: 'Your throne, O God,' it says, 'is forever and ever; the sceptre of your kingdom is a sceptre of uprightness.' It also shows us his human power. For having the lordship of the universe as God and Creator, he receives it as man. That is why it added: 'You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness beyond your fellows.' And in the second psalm the anointed one himself says: 'But I have been set up as king by him on Zion, his holy mountain, proclaiming the decree of the Lord. The Lord said to me: You are my Son; today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.' This he said as man; for as man he receives what he has as God. And in the very opening of the psalm the grace of prophecy ranked him with God the Father: 'Why did the nations rage, and the peoples plot vain things? The kings of the earth took their stand, and the rulers gathered together against the Lord and against his Christ.' Let no one, then, foolishly think the Christ to be someone other than the only-begotten Son, and let us not suppose ourselves wiser than the grace of the Spirit. Let us hear the great Peter crying out: 'You are the Christ, the Son of the living God.' And let us hear the Lord Christ confirming this confession: 'On this rock,' he said, 'I will build my church, and the gates of Hades shall not prevail against it.' For this reason Paul too, the all-wise, the best master builder of the churches, laid no other foundation but this very one. 'I,' he says, 'as a wise master builder laid a foundation, and another builds on it. Let each one take care how he builds on it. For no one can lay a foundation other than the one that is laid, which is Jesus Christ.' How, then, do they devise another foundation, when they have been ordered not to lay a foundation but to build on the one that is laid? That divine man knows Christ as the foundation, and this is the name in which he glories. Now he says: 'I have been crucified with Christ; it is no longer I who live, but Christ lives in me'; now: 'To me to live is Christ, and to die is gain'; and again: 'For I decided to know nothing among you except Jesus Christ and him crucified'; and a little before this: 'But we preach Christ crucified, to Jews a stumbling block and to gentiles folly, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.' And writing to the Galatians he said: 'But when he who set me apart from my mother's womb and called me by his grace was pleased to reveal his Son in me, that I might preach him among the gentiles.' Writing to the Corinthians he did not say, 'We preach the Son', but 'Christ crucified', not acting against what he had been commanded, but knowing the same one to be Jesus and Christ and Lord and Only-begotten and God the Word. For this reason, when he began to write to the Romans, he named himself a servant of Jesus Christ, and said he was 'set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared Son of God in power', and the rest. He called the same one both Jesus Christ and son of David, and Son of God as God and Master of the universe. And in the middle of the letter, mentioning the Jews, he added: 'Of whom are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever and ever. Amen.' He said that the same one traces his descent according to the flesh from the Jews, and is eternal God and Master of all created things together, hymned by the right-minded. He gave us the same teaching in what he wrote to the admirable Titus: 'Awaiting,' he says, 'the blessed hope and the appearing of the glory of our great God and Saviour Jesus Christ.' He called the same one Saviour and great God and Jesus Christ. And elsewhere: 'in the kingdom of Christ and of God.' And indeed the choir of angels said to the shepherds: 'Behold, there is born to you today Christ the Lord in the city of David.' But it is superfluous to write all such testimonies to men who meditate on the law of the Lord day and night; and these are enough to persuade even the most stubborn not to divide the divine names. One thing, though, I will not let myself pass over. They say that he said there are many christs but one Son. I suppose he errs in this from ignorance; [for if he had] read the divine Scripture, he would have known that the bountiful Master has given the name 'son' to many as well. Moses the lawgiver, who wrote the ancient history, says: 'The sons of God, seeing that the daughters of men were beautiful, took wives for themselves from them.' And the God of the universe himself said to this Prophet: 'Say to Pharaoh: Israel is my firstborn son.' And in the great Song: 'Rejoice, nations, with his people, and let all the sons of God be strong in him.' And through Isaiah the prophet he says: 'I begot sons and raised them up, but they rejected me.' And through the thrice-blessed David: 'I said, You are gods, and all of you sons of the Most High.' And the all-wise Paul wrote thus to the Romans: 'For all who are led by the Spirit of God are sons of God. For you did not receive a spirit of slavery to fall back into fear, but you received a Spirit of adoption, by whom we cry, Father. The Spirit himself bears witness with our spirit that we are children of God; and if children, then heirs, heirs of God and fellow heirs with Christ, if indeed we suffer with him in order that we may also be glorified with him.' Writing to the Galatians he said: 'And because you are sons, God has sent the Spirit of his Son into your hearts, crying, Abba, Father. So you are no longer a slave, but a son; and if a son, then an heir of God through Jesus Christ.' This he also taught the Ephesians: 'In love,' he says, 'he predestined us for adoption through Jesus Christ to himself.' If, then, because the name of Christ is common, one must not glorify Christ as God, let us not worship him as Son either; for many have shared this name too. And why do I speak of 'Son'? Many have received the very name 'God', God himself giving it: 'The God of gods, the Lord, has spoken and summoned the earth'; and: 'I said, You are gods'; and: 'You shall not revile gods.' And many have seized this title and hold it; for the demons who deceived humankind put this name on the idols. That is why Jeremiah cries out: 'Gods who did not make heaven and earth, let them perish from the face of the earth and from under heaven.' And again: 'They made for themselves gods of silver and gods of gold.' And Isaiah, mocking the making of idols, after saying, 'Half of it he burned in the fire, and roasting meat he ate it, and said: How pleasant, for I am warm and have seen the light', added: 'And the rest he carved into a god, and he worships it, saying: Deliver me, for you are my God.' That is why he laments them, saying: 'Know that their heart is ashes.' And David, the maker of songs, taught us to sing: 'For all the gods of the nations are demons, but the Lord made the heavens.' But the sameness of the names does no harm to those who know how to be pious. For we know that the demons falsely put the divine name on themselves and on the idols, while the saints received this honour by grace; but truly and by nature God is the God of the universe, and his only-begotten Son, and the all-holy Spirit. This the all-praised Paul taught us clearly. He says: 'For although there are so-called gods, whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is one God, the Father, from whom are all things and we for him, and one Lord, through whom are all things and we through him.' The all-holy Spirit of God is called 'spirit'; but so too is the human soul: 'For his spirit,' it says, 'will go forth'; and: 'Bless the Lord, you spirits and souls of the righteous.' And the angels too: 'Who makes,' it says, 'his angels spirits, and his ministers a flame of fire.' And why do I speak of angels and human souls? The Master called even the demons so: 'He takes,' he says, 'seven other spirits more evil than himself, and they enter into him, and the last state of that man is worse than the …' … For by nature one God is the Father, and the only-begotten Son, and his all-holy Spirit; and one Son by nature, the only-begotten of God, God the Word made man, our Lord Jesus Christ; and one Holy Spirit, the Paraclete, who completes the number of the Trinity. So, though many are named fathers, we worship one Father, the Father before the ages, who has also given this title to human beings, according to the Apostle's words: 'For I bend my knees,' he says, 'before the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named.' Let us not, then, because others are named christs, deprive ourselves of the worship of our Lord Jesus Christ. For just as, though many are named gods and fathers, there is one God over all and one Father before the ages; and though many are called sons, one is the true Son by nature; and though many are called spirits, there is one all-holy Spirit: so, though many have been called christs, there is one Lord Jesus Christ, through whom are all things. And very fittingly the church clings to this name. For she heard Paul, who led the bride to her bridegroom, crying out: 'I betrothed you to one husband, to present you as a pure virgin to Christ.' And again: 'Husbands, love your wives, as Christ also loved the church.' And again, after saying, 'For this reason a man shall leave his father and his mother and be joined to his wife, and the two shall become one flesh', he added: 'This mystery is great; but I speak of Christ and the church.' … since he says: 'Christ redeemed us from the curse of the law, by becoming a curse for us.' And elsewhere: 'Or do you not know that all of us who were baptized into Christ were baptized into his death?' And elsewhere: 'As many of you as were baptized into Christ have put on Christ.' And again: 'Put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.' Having learned these and similar things, those who have received the divine gifts, out of love for the generous Master, carry his thrice-longed-for name about in their mouths, and cry out the words of the Song of Songs: 'My beloved is mine, and I am his'; 'In his shade I longed to sit, and I sat, and his fruit was sweet in my throat.' Besides this, the lovely name we bear we have received from the name of Christ: for we are called Christians. Foretelling this name, the God of the universe said: 'Those who serve me shall be called by a new name, which shall be blessed on the earth.' For this reason above all the church clings to this name. For when the only-begotten Son of God became man, then he was named Christ; then human nature received the rays of the spiritual light; then the heralds of the truth lit up the world. The teachers of the church, however, have always used the names of the Only-begotten without distinction. Sometimes they glorify the Father and the Son and the Holy Spirit, sometimes the Father with the Christ and the Holy Spirit; and yet in meaning the one has no difference from the other. That is why, though the Lord had commanded baptizing into the name of the Father and of the Son and of the Holy Spirit, the thrice-blessed Peter, when those who had received the preaching asked what they should do, said: 'Believe, and let each of you be baptized into the name of our Lord Jesus Christ', as though this name held all the power of the divine preaching. This too the great Basil taught us clearly, the luminary of the Cappadocians, or rather of the world. He spoke thus: 'For the name of Christ is the confession of the whole'; for it shows the Father who anointed, the Son who was anointed, and the Holy Spirit with whom he was anointed. And the thrice-blessed Fathers who assembled at Nicaea, after saying that we must believe in one God the Father, added: 'And in one Lord Jesus Christ, the only-begotten Son of God', teaching that the Lord Jesus Christ is himself the only-begotten Son of God. To what has been said this too must be added: that one must not say, 'After the ascension the Lord Christ is not Christ, but only-begotten Son.' For it was after the ascension that the divine Gospels were written, and the history of the Acts, and the letters of the Apostle himself. After the ascension the divine Paul cries out: 'Having a great high priest who has passed through the heavens, Jesus Christ our Lord, let us hold fast the confession.' And again: 'For Christ has entered, not into holy places made with hands, copies of the true ones, but into heaven itself, now to appear in the presence of God on our behalf.' And again, after saying something about hope in God, he added: 'which we have as an anchor, sure and steadfast, entering into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.' And writing to the blessed Titus about the second appearing he said: 'Awaiting the blessed hope and the appearing of the glory of our great God and Saviour Jesus Christ.' And he wrote similar things to the Thessalonians: 'For they themselves report concerning us what kind of welcome we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus, who delivers us from the wrath to come.' And again: 'May the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all his saints.' And writing to them again he put this too: 'We ask you, brothers, concerning the coming of our Lord Jesus Christ and our being gathered together to him.' And a little after, foretelling the destruction of the Antichrist, he added: 'whom the Lord will consume with the breath of his mouth and bring to nothing by the appearing of his coming.' And urging the Romans to concord he added this: 'Why do you judge your brother? Or you, why do you despise your brother? For we shall all stand before the judgment seat of Christ. For it is written: As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.' And the Lord himself, foretelling his second coming, said this among much else: 'Then if anyone says to you, Look, here is the Christ, or there, do not believe it. For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man.' Even after the immortality and incorruption of the body he called himself Son of Man, naming himself from the visible nature; for that is what will appear then. The divine nature is invisible even to angels: 'No one has ever seen God,' in the Lord's own words. And to the great Moses he said: 'No one shall see my face and live.' For the words, 'We know no one according to the flesh; even if we have known Christ, yet now we know him no longer', the divine Apostle spoke not to abolish the nature that was taken, but to confirm the incorruption and immortality and spiritual life that will be ours. That is why he added: 'So if anyone is in Christ, he is a new creation; the old things have passed away; behold, all things have become new.' He spoke of what will be as having already happened. For we have not yet attained immortality, but we shall; and when we attain it we shall not become bodiless, but shall put on immortality. 'For we do not wish,' says the divine Apostle, 'to be unclothed, but to be further clothed, so that what is mortal may be swallowed up by life.' And again: 'For this perishable must put on the imperishable, and this mortal must put on immortality.' So, then, he did not say that the Lord is bodiless, but taught us to believe that the visible nature too is incorruptible and immortal and glorified with divine glory. This he taught us more clearly in the letter to the Philippians: 'For our citizenship,' he said, 'is in heaven, from which we also await a Saviour, the Lord Jesus, who will transform the body of our humiliation to be conformed to the body of his glory.' By these words he taught plainly that the Lord's body is a body, but a divine body, glorified with divine glory. Let us not, then, flee the name through which we have enjoyed salvation, through which all things were made new, as the teacher himself said, writing to the Ephesians: 'According to his good pleasure, which he set forth in him for a dispensation of the fullness of times, to sum up all things in Christ, things in heaven and things on earth in him.' Let us learn from this blessed tongue also how we must glorify our Benefactor, joining the name of Christ to God the Father. Writing to the Romans he says: 'My gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept silent for long ages but is now disclosed, and through the prophetic Scriptures, according to the command of the eternal God, made known to all the nations for the obedience of faith: to the only wise God, through Jesus Christ, to whom be the glory forever. Amen.' Writing to the Ephesians he praised God thus: 'Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church in Christ Jesus throughout all generations, forever and ever. Amen.' And a little before this he said: 'For this reason I bend my knees before the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named.' And much later: 'We give thanks always for all of you in the name of our Lord Jesus Christ to God the Father.' And he repaid the generosity of the Philippians with blessings: 'And my God will fill every need of yours according to his riches in glory in Christ Jesus.' For the Hebrews he prayed thus: 'Now may the God of peace, who brought back from the dead the great shepherd of the sheep by the blood of the eternal covenant, our Lord Jesus, equip you in every good work to do his will, working in you what is pleasing in his sight, through Jesus Christ, to whom be glory forever. Amen.' Not only when giving glory, but also when commanding and solemnly charging, he joins Christ to God the Father. Writing to the blessed Timothy he cries out: 'I charge you in the presence of God and of Jesus Christ.' And again: 'I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, to keep the commandment spotless and blameless until the appearing of our Lord Jesus Christ, which he will display at the proper time, the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see; to him be honour and eternal dominion. Amen.' This we were taught by the divine apostles; this teaching was brought to us also by John and Matthew, the greatest rivers of the gospel preaching: the one saying, 'The book of the genealogy of Jesus Christ, the son of David, the son of Abraham'; the other showing what was before the ages: 'In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him.' The one …
Chapter 147
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Τὰ μὲν πρότερα γράμματα τῆς σῆς ὁσιότητος εὐθὺς δεξάμενος ἀντιγέγραφα. Περὶ δὲ τῶν προκειμένων οὐδέν ἐστιν ἐλπίσαι χρηστόν. Τῆς γὰρ παντελοῦς ἀποστασίας ὑπολαμθάνω ταῦτα εἶναι προοίμια. Τὸ γὰρ τοὺς θρηνοῦντας τὰ κατὰ βίαν, ὥς φάσιν, ἐν Ἐφέσῳ γεγενημένα μὴ μεταμέλεσθαι, ἀλλ᾽ ἐπιμένειν τοῖς παρανόμοις παρ᾽ αὐτῶν τολμηθεῖσιν, καὶ ἐποικοδομεῖν κατὰ ταυτὸν τὴν τε ἀδικίαν καὶ τὴν ἀσέειαν, καὶ τὸ τοὺς ἄλλους μὴτε συμύδουλεύειν, ἵνα οἷς παρανόμως ἔδρασαν φεύγειν τὴν κοινωνίαν, τί τῶν χρηστῶν ἐλπίζειν ἐᾷ; Εἰ μὲν γὰρ ἐπήνουν τὰ γεγενημένα ὡς εὖ καὶ καλῶς ἔχοντα, εἰκότως τοῖς παρὰ σφῶν ἐπαινουμένοις ἐπέμενον. Εἰ δὲ θρηνοῦσιν, ὡς λέγουσιν, καὶ ἀνάγκῃ καὶ βίᾳ ταῦτα πεπραχέναι φασὶ, τί δήποτε μὴ ἐξαρνοῦνται ἃ παρανόμως δεδράκασιν, ἀλλὰ τὸ παρὸν, καὶ σφόδρα ὃν ὀλιγοχρόνίον, τοῦ μέλλοντος προτετίμηται; Τί δήποτε δὲ καὶ προφανῶς ψεύδονται, καί φασι μηδεμίαν γεγενῆσθαι περὶ τὸ δόγμα καινοτομίαν; Διὰ ποίους φόνους καὶ γοητείας ἐξηλάθην ἐγώ; Ὃ δεῖνά τινας μοιχείας ἐτόλμησεν; Ποίους ὁ δεῖνα διώρυξεν τάφους; Δῆλόν ὃ ἐστι καὶ τοῖς βαρδάροις, ὡς δογμάτων χάριν κἀμὲ καὶ τοὺς ἄλλους ἐξήλασαν. Καὶ γὰρ τὸν χύριον Δόμνον, ὡς τὰ κεφάλαια μὴ δεξάμενον, καθεῖλον οἱ γειν τούτοις ὁμολογήσαντες. Ἐγὼ γὰρ αὑτῶν τὰς χαταθέσεις ἀνέγνων" ἐμὲ δὲ ὡς τῆς αἱρέσεως ἕξαρχον ἀπεκήρυξαν, καὶ τοὺς ἄλλους ὡσαύτως διὰ τὴν αὐτὴν αἰτίαν ἐξέδαλον. τι γὰρ τὴν πρακτικὴν ἀρετὴν τοῖς ᾿Αμαξοδίοις μᾶλλον ἣ αὐτοῖς νομοθετεῖσθαι παρὰ τοῦ Σωτῆρος ὑπέλαδον, αὐτὰ βοᾷ τὰ πράγματα. Κατὰ τινες, μοιχείας αὐτοῦ κατηγοροῦντες πολλὰς, καὶ ἑτέρας παρανομίας. Καί φασιν εἰρηκέναι τῆς συνόδου τὸν ἔξαρχον' Εἰ δογμάτων χατηγορεῖτε, δεχόμεθα τοὺς λιθέλλους" οὐ γὸρ ἤλθομεν μοιχείαις δικάσαι. Διά τοι τοῦτο καὶ ᾿Αθήνιον καὶ ᾿Αθανάσιον, ὑπὸ τῆς ἀνατολικῆς ἐχδληθέντας συνόδου, τὰς οἰκείας ἀπολαθεῖν Ἐκκλησίας ἐκέλευσαν᾽ ὡς οὐδὲν μὲν περὶ βίου τοῦ Σωτῆρος νομοθετήσαντος, μόνα δὲ τὰ δόγματα φυλάττειν κελεύσαντος, ἃ πρὸ τῶν ἄλλων διἐφθειραν οἱ σοφώτατοι. Μὴ τοίνυν παιζέτωσαν, μηδὲ καὶ ταῖς χερσὶν ἐδεδαίωσαν, Εἰ δὲ μὴ ταῦθ᾽ οὕτως ἔχει, εἰπάτωσαν τῶν σφαγῶν τὰς αἰτίας, ὁμολογησάτωσαν ἐγγράφως τῶν τοῦ Σωτῆρος ἡμῶν φύσεων τὸ διάφορον, τῆς ἑνώσεως τὸ ἀσύγχυτον᾽ εἰπάτωσαν ὡς καὶ μετὰ τὴν ἕνωσιν ἀχραιφνὴς καὶ ἡ θεότης καὶ ἡ ται. ᾿Αρνηθῶσιν νῦν τὰ κεφάλαια, ἃ πολλάκις μὲν ἀπεκήρυξαν, ἐν Ἐφέσῳ δὲ νῦν ἐδεδαίωσαν. Μὴ ἐξαπατάτωσάν σου τὴν ὁσιότητα λόγοις κεχρημένοι ψευδέσιν. Ἐπήνουν τὰ παρ᾽ ἐμοῦ ἐν ᾿Αντιοχείᾳ λεγόμενα, καὶ ἀδελφοὶ ὄντες, καὶ ἀναγνῶσται γενόμενοι, καὶ διάκονοι χειροτονηθέντες, καὶ πρεσθύτεροι, καὶ ἐπίσκοποι. καὶ μετὰ τὸ τέλος τῆς διαλέξεως περιεπτύσσοντο, καὶ χατεφίλουν, καὶ κεφαλὴν, καὶ στήθη, καὶ χεῖρας" τινὲς δὲ αὐτῶν καὶ γονάτων ἥπτοντο, τὴν διδασκαλίαν ἡμῶν ἀποστοχίχὴν ὀνομάζοντες" καὶ ταύτην νῦν ἀπεκήρυξαν, ταύτην ἀνεθεμάτισαν. Καὶ ἐγὼ μὲν, ὃν φωστῆρα ἐκάλουν, οὐ τῆς ἀνατολῆς μόνης, ἀλλὰ καὶ τῆς οἰκουμένης, ἀπεχηρύχθην, καὶ οὐδὲ ἄρτου, τό γε εἰς αὐτοὺς ἦχον, μεταλαγχάνω. Καὶ γὰρ τοὺς προσδιαλεγομένους ἡμῖν ἀνεθεμάτισαν" ὅν δὲ πρὸ βραχέος καθεΐλον, καὶ τὰ Βαλεντίνου καὶ ᾿Απολιναρίου φρονεῖν ἔφασαν, τοῦτον ὡς ᾿νικηφόρον περιεῖπον τῆς πίστεως, καὶ τῶν τούτου προεχυλινδοῦντο ποδῶν, καὶ συγγνώμην ἐζήτουν, καὶ πατέρα πνευματικὸν ἐκάλουν. Ποῖοι πολύποδες οὕτως πρὸς τὰς πέτρας τὴν οἰκείάν ἐναλλάττουσι χρόαν, ἢ χαμαιλέοντες “πρὸς τὰ φύλλα τὸ χρῶμα, ὡς οὗτοι τὴν γνώμην πρὸς τοὺς καιροὺς μεταδάλλουτιν; Ἡμεῖς δὲ αὐτοῖς παραχωροῦμεν, καὶ θρόνων, καὶ ᾿ ἀξιωμάτων καὶ τῆς προσκαίρου τρυφῇς" μετὰ δὲ τῶν ἀποστολικῶν δογμάτων τὰς χαλεπὰς νομιζομένας προσμένομεν ἐξορίας, ἀρχοῦσαν ἔχοντες παραψυχὴν τὸ τοῦ Δεσπότου Κριτήριον. Ἐλπίζομεν γὰρ, ὡς πολλὰ τῶν ἡμετέρων ἁμαρτημάτων διὰ τήνδε τὴν ἀδικίαν ὁ Δεσπότης ἀφήσει. Τὴν δὲ σὴν ὁσιότητα παρακαλῶ φυλάξασθαι τῆς ἀσεδείας τὴν κοινωνίαν καὶ προτεῖναι μὲν αὐτοῖς ἀρνηθῆναι τὰ πεπραγμένα" εἰ δὲ μὴ θελήσαιεν, φυγεῖν ὡς προδότας τῆς πίστεως. Τέως δὲ προσμείνασάν σου τὴν θεοσέδειαν ἰδεῖν, εἰ ἄρα τις ἕσται τοῦ χειμῶνος μεταδολὴ, οὐδα-μῶς ἐμεμψάμεθα. Μετὰ μέντοι τὴν χειροτονίαν τοῦ τῆς ᾿Ανατολῆς προέδρον, δήλη πάντως ἡ ἑκάστου γενή σεται γνώμη. Εὔξασθαι δὲ ὑπὲρ ἡμῶν, δέσποτα, καταξίωσον. Νῦν γὰρ διαφερόντως τῆσδε τῆς βοηθείας δεόμεθα, ἵνα δυνηθῶμεν ἀντισχεῖν πρὸς τὰ καθ᾽ ἡμῶν μελετώμενα. που ἀποσταλέντα παρ' αὐτοῦ ἐν τῇ ἹΡώμῃ, τῶν μετὰ α ρὰ ἸΙωάνγνου ἐπισκόπου Ἁγτιοχείας πρὸς Νε- Τῷ δεσπότῃ μου θεοφιλεστάτῳ, καὶ ὁσιωτάτῳ ἐπισχόπῳ Νεστορίῳ, Ἰωάννης ἐν Κυρίῳ καίρειν. Τὸν ἐμαυτοῦ σκοπὸν περὶ τὴν σὴν θεοσέθειαν, …
Ta men protera grammata tēs sēs hosiotētos euthys dexamenos antigegrapha. Peri de tōn prokeimenōn ouden estin elpisai chrēston. Tēs gar pantelous apostasias hypolamthanō tauta einai prooimia. To gar tous thrēnountas ta kata bian, hōs phasin, en Ephesǭ gegenēmena mē metamelesthai, all᾽ epimenein tois paranomois par᾽ autōn tolmētheisin, kai epoikodomein kata tauton tēn te adikian kai tēn aseeian, kai to tous allous mēte symydouleuein, hina hois paranomōs edrasan pheugein tēn koinōnian, ti tōn chrēstōn elpizein eą? Ei men gar epēnoun ta gegenēmena hōs eu kai kalōs echonta, eikotōs tois para sphōn epainoumenois epemenon. Ei de thrēnousin, hōs legousin, kai anankę̄ kai bią tauta peprachenai phasi, ti dēpote mē exarnountai ha paranomōs dedrakasin, alla to paron, kai sphodra hon oligochronion, tou mellontos protetimētai? Ti dēpote de kai prophanōs pseudontai, kai phasi mēdemian gegenēsthai peri to dogma kainotomian? Dia poious phonous kai goēteias exēlathēn egō? Ho deina tinas moicheias etolmēsen? Poious ho deina diōryxen taphous? Dēlon ho esti kai tois bardarois, hōs dogmatōn charin kame kai tous allous exēlasan. Kai gar ton chyrion Domnon, hōs ta kephalaia mē dexamenon, katheilon hoi gein toutois homologēsantes. Egō gar hautōn tas chatatheseis anegnōn" eme de hōs tēs haireseōs hexarchon apekēryxan, kai tous allous hōsautōs dia tēn autēn aitian exedalon. ti gar tēn praktikēn aretēn tois ᾿Amaxodiois mallon hē autois nomotheteisthai para tou Sōtēros hypeladon, auta boą ta pragmata. Kata tines, moicheias autou katēgorountes pollas, kai heteras paranomias. Kai phasin eirēkenai tēs synodou ton exarchon' Ei dogmatōn chatēgoreite, dechometha tous lithellous" ou gor ēlthomen moicheiais dikasai. Dia toi touto kai ᾿Athēnion kai ᾿Athanasion, hypo tēs anatolikēs echdlēthentas synodou, tas oikeias apolathein Ekklēsias ekeleusan᾽ hōs ouden men peri biou tou Sōtēros nomothetēsantos, mona de ta dogmata phylattein keleusantos, ha pro tōn allōn diephtheiran hoi sophōtatoi. Mē toinyn paizetōsan, mēde kai tais chersin ededaiōsan, Ei de mē tauth᾽ houtōs echei, eipatōsan tōn sphagōn tas aitias, homologēsatōsan engraphōs tōn tou Sōtēros hēmōn physeōn to diaphoron, tēs henōseōs to asynchyton᾽ eipatōsan hōs kai meta tēn henōsin achraiphnēs kai hē theotēs kai hē tai. ᾿Arnēthōsin nyn ta kephalaia, ha pollakis men apekēryxan, en Ephesǭ de nyn ededaiōsan. Mē exapatatōsan sou tēn hosiotēta logois kechrēmenoi pseudesin. Epēnoun ta par᾽ emou en ᾿Antiocheią legomena, kai adelphoi ontes, kai anagnōstai genomenoi, kai diakonoi cheirotonēthentes, kai presthyteroi, kai episkopoi. kai meta to telos tēs dialexeōs perieptyssonto, kai chatephiloun, kai kephalēn, kai stēthē, kai cheiras" tines de autōn kai gonatōn hēptonto, tēn didaskalian hēmōn apostochichēn onomazontes" kai tautēn nyn apekēryxan, tautēn anethematisan. Kai egō men, hon phōstēra ekaloun, ou tēs anatolēs monēs, alla kai tēs oikoumenēs, apechērychthēn, kai oude artou, to ge eis autous ēchon, metalanchanō. Kai gar tous prosdialegomenous hēmin anethematisan" hon de pro bracheos katheïlon, kai ta Balentinou kai ᾿Apolinariou phronein ephasan, touton hōs ᾿nikēphoron perieipon tēs pisteōs, kai tōn toutou proechylindounto podōn, kai syngnōmēn ezētoun, kai patera pneumatikon ekaloun. Poioi polypodes houtōs pros tas petras tēn oikeian enallattousi chroan, ē chamaileontes “pros ta phylla to chrōma, hōs houtoi tēn gnōmēn pros tous kairous metadalloutin? Hēmeis de autois parachōroumen, kai thronōn, kai ᾿ axiōmatōn kai tēs proskairou tryphę̄s" meta de tōn apostolikōn dogmatōn tas chalepas nomizomenas prosmenomen exorias, archousan echontes parapsychēn to tou Despotou Kritērion. Elpizomen gar, hōs polla tōn hēmeterōn hamartēmatōn dia tēnde tēn adikian ho Despotēs aphēsei. Tēn de sēn hosiotēta parakalō phylaxasthai tēs asedeias tēn koinōnian kai proteinai men autois arnēthēnai ta pepragmena" ei de mē thelēsaien, phygein hōs prodotas tēs pisteōs. Teōs de prosmeinasan sou tēn theosedeian idein, ei ara tis hestai tou cheimōnos metadolē, ouda-mōs emempsametha. Meta mentoi tēn cheirotonian tou tēs ᾿Anatolēs proedron, dēlē pantōs hē hekastou genē setai gnōmē. Euxasthai de hyper hēmōn, despota, kataxiōson. Nyn gar diapherontōs tēsde tēs boētheias deometha, hina dynēthōmen antischein pros ta kath᾽ hēmōn meletōmena. pou apostalenta par' autou en tę̄ HiRōmę̄, tōn meta a ra IIōangnou episkopou Hagtiocheias pros Ne- Tǭ despotę̄ mou theophilestatǭ, kai hosiōtatǭ epischopǭ Nestoriǭ, Iōannēs en Kyriǭ kairein. Ton emautou skopon peri tēn sēn theosetheian, …
To John, bishop of Germanicia.
Your holiness's earlier letter I answered as soon as I received it. As for the present situation, there is nothing good to hope for; I take these things to be the preludes of complete apostasy. For when those who lament what was done at Ephesus by force, as they say, do not repent but persist in the lawless acts they dared, and build both injustice and impiety on top of them at the same time, and when the others do not advise them to flee communion with those with whom they acted lawlessly, what good does that allow us to hope for? If they praised what was done as well and rightly done, they would reasonably persist in what they praise. But if they lament, as they say, and claim they did these things under necessity and force, why do they not renounce what they did lawlessly, instead of preferring the present, short-lived as it is, to the future? And why do they lie openly, saying that no innovation has been made concerning doctrine? For what murders and sorceries was I expelled? What adulteries did so-and-so dare? What tombs did so-and-so break open? It is plain even to the barbarians that it was for doctrines that they expelled both me and the others. For the lord Domnus was deposed, as not having accepted the Chapters, by those who had confessed …; I have read their depositions. Me they proscribed as the leader of the heresy, and the others they likewise expelled for the same reason. That they supposed practical virtue to have been legislated by the Saviour for the wagon-dwelling nomads rather than for themselves, the facts themselves cry out. When some … against …, accusing him of many adulteries and other lawless acts, they say the president of the synod said: 'If you are bringing charges about doctrines, we accept the petitions; we did not come to judge adulteries.' That is why they ordered Athenius and Athanasius, who had been expelled by the synod of the East, to recover their own churches, as though the Saviour had legislated nothing about life and had ordered only the doctrines to be kept, which these most wise men corrupted before everything else. Let them not play games, then, nor … what they confirmed even with their hands. If this is not so, let them state the reasons for the slaughter; let them confess in writing the difference of the natures of our Saviour and the unconfused character of the union; let them say that even after the union both the Godhead and the … remain pure … Let them now deny the Chapters, which they often proscribed but have now confirmed at Ephesus. Let them not deceive your holiness with lying words. They used to praise what I said at Antioch, both as brothers and when they became readers and were ordained deacons and presbyters and bishops; and at the end of the discourse they would embrace me and kiss my head and breast and hands, and some of them even clasped my knees, calling our teaching apostolic; and this teaching they have now proscribed, this they have anathematized. And I, whom they called the luminary not of the East only but of the whole world, have been proscribed, and do not even share in bread, as far as it depends on them; for they have anathematized those who converse with us. But the man whom a little while ago they deposed, saying that he held the views of Valentinus and Apollinarius, they have honoured as a victor for the faith; they rolled at his feet, asked his pardon, and called him their spiritual father. What octopuses change their colour to match the rocks, or chameleons their hue to match the leaves, as these men change their mind to suit the times? We yield to them thrones and dignities and the luxury of the moment; with the apostolic doctrines we await the exiles that are reckoned hard, having the Master's tribunal as sufficient comfort. For we hope that because of this injustice the Master will forgive many of our sins. I beg your holiness to guard against communion with impiety: to propose to them that they renounce what was done, and if they will not, to flee them as betrayers of the faith. That your godliness has waited meanwhile to see whether there will be some change in the storm, we have in no way blamed. But after the ordination of the president of the East, each man's mind will become entirely plain. Deign, master, to pray for us; for now especially we need this help, so that we may be able to hold out against what is being plotted against us.
[Letter 148] … sent by him to Rome … (only part of the heading survives)
[Letter 149] Letter of John, bishop of Antioch, to Nestorius.
To my master the most God-beloved and most holy bishop Nestorius, John sends greeting in the Lord. My purpose concerning your godliness … (the rest is lost in the scan)
Chapter 150
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Λίαν ἤλγησα τοῖς ἀναθεματισμοῖς ἐντυχὼν, οὖς ἀπέστειλας ἀνατρέψαι τούτους ἐγγράφως ἡμῖν 'κελεύσας, καὶ τὴν αἱρετικὴν αὐτῶν ἔννοιαν γυμνὴν ἅπασι καταστῆσαι. Ἤλγησα δὲ ὅτι ἀνὴρ ποιμαίνειν λαχὼν καὶ ποίμνην τοσαύτην πεπιστευμένος, καὶ θεραπεύειν τὰ ἀσθενῆ τῶν προδάτων γμένος, νοσεῖ μὲν αὐτὸς, καὶ λίαν σφοδρῶς, ἀναπιμπλᾷν τε πειρᾶται τῆς νόσον καὶ τὰ θρέμματα, καὶ «ὧν ἀγρίων θηρίων χαλεπώτερα τὰ ποιμαινόμενα καθίστησιν. Οἱ μὲν γὰρ τὰ διεσπαρμένα, καὶ τῆς ποίμνης κεχωρισμένα διασπῶσιν ἁρπάζοντες" ὁ δὲ ἐν μέσῳ ταύτης τυγχάνων, καὶ σωτὴρ εἶναι καὶ φύλαξ νενομισμένος, λαθραίαν τὴν πλάνην τοῖς πειθομένοις ἐνίησι. Τὸ μὲν γὰρ προφανῶς πολεμοῦν, δυνατὸν καὶ φυλάξασθαι" τὸ ὃὲ ἐν σχήματι φιλίας τὴν ἐπιδουλὴν προσφέρον, ἀφύλακτον εὑρίσκει τὸν πολεμούμενον, καὶ ῥᾳδίαν αὐτῷ τὴν βλάδην ἐντίθησι" διὸ καὶ τῶν ἔξωθεν πολεμούντων οἱ ἔνδοθεν πολεμοῦντές εἶσι ᾿ Τουτί με μειζόνως ἡνίασε, τὸ ἐν εὐσεδείας ὀνόματί τε καὶ σχήματι, καὶ ἐν ποιμένος ἀξιώματι τυγχάνοντα τὰς αἱρετιχὰς καὶ βλασφήμους ῥῆξαι φωνάς" καὶ τὴν πάλαι σδεσθεῖσαν ᾿Απολιναρίου φλήναφον ὁμοῦ καὶ δυσσεθῇ διδασκαλίαν ἀνανεώσασθαι. Πρός τε τούτοις τὸ μὴ μόνον ταῦτα πρεσδεῦσαι, ἀλλὰ καὶ τοὺς μὴ πειθομένους αὐτῷ συμδλασφημεῖν ματίσαι τολμῆσαι" εἴπερ ἀληθῶς αὐτοῦ ταῦτα τὰ γεννήματα, καὶ οὐ τῶν ἐχθρῶν τις τῆς ἀληθείας, ὡς ἐξ ἐκείνου ταῦτα συντεθειχὼς ἔῤῥιψεν ἐν μέσῳ, κατὰ τὸ μυθευόμενον ἐκεῖνο μῆλον τῆς ἔριδος, εἰς ὕψος ἐγείρων τὴν φλόγα. Ἐγὼ τοίνυν, εἴτ᾽ ἐκεῖνος, εἴτ᾽ ἄλλος τις, ὡς ἐξ ἐχείνου ταῦτα συντέθειχε, τῷ φωτὶ τοῦ παναγίου Πνεύματος συνέργῳ πρὸς τὴν ἔρευναν τῆς αἱρετικῆς Ὦ χκαχοδοξίας χρησάμενος, κατὰ τὸ μέτρον τῆς δοθεί-σης μοι δυνάμεως διήλεγξα ταῦτα, ὡς οἷόν τε ἦν" καὶ τὰς εὐαγγελικὰς καὶ ἀποστολικὰς ἀντέθηχα διδασκαλίας" καὶ τὸ ἀλλόκοτον τοῦ δόγματος ἔδειξα" καὶ ὅσην ἔχει διαφωνίαν πρὸς τὰ θεῖα δόγματα πεποίηκα φανερόν᾽ παρεξετάσας αὐτὰ τοῖς τοῦ θείου Πνεύματος λόγοις, καὶ διδάξας ὅπως ἀσύμφωνα, καὶ τῶν θείων ἀλλότρια. Πρὸς δὲ τὴν τοῦ ἀναθεματισμοῦ τόλμαν τοσοῦτον ἐρῶ, ὅτι Παῦλος, ὁ μεγαλοφωνότατος τῆς ἀληθείας χήρνυξ, τοὺς παραφθείραντας τὰ εὐαγγελικὰ καὶ ἀποστολικὰ διδάγματα ἀνεθεμάτισε, καὶ τῶν ἀγγέλων θεῖ. οὐ τοὺς ἐμμένοντας τοῖς δοθεῖσιν ὄροις ὑπὸ τῶν θεολόγων ἀνδρῶν᾽ τούτους γὰρ καὶ εὐλογίαις ὠχύρωσεν, εἰπών ε« Ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν, εἰρήνη ἐπ᾽ αὑτοὺς, καὶ ἕλεος, καὶ ἐπὶ τὸν Ἰσραὴλ τοῦ Θεοῦ. » Δρεπέσθω τοίνυν ὁ τῶν λόγων τούτων πατὴρ ἐκ τῆς ἀποστολικῇς ἀρᾶς τῶν οἰκείων πόνων τὰ ἐπίχειρα, καὶ τῶν αἱρετιχῶν σπερμάτων τὰ δράγματα" ἡμεῖς δὲ τῇ τῶν ἁγίων Πατέρων ἐμμενοῦμεν διδα- Ὑπέταξα δὲ καὶ τὰς γεγενημένας ἀντιῤῥήσεις τῇδέ μου τῇ ἐπιστολῇ, ἵνα ἀναγνοὺς δοχιμάσαις, εἰ δυνατῶς τῶν αἱρετιχῶν προδλημάτων τὴν λύσιν ἐ ποιητὸν τεθεικὼς, ἐξήγαγον τὴν ἀντέῤῥησιν, ὅπως. ἂν ῥᾳ- Β δίως τοῖς ἐντυγχάνουσιν ἧ κατανόησις γένηται, καὶ σαφὴς τῶν δογμάτων ὁ ἔλεγχος. ῬΝΑ΄. --- Θεοδωρήτου πρὸς τοὺς ἐν τῇ Εὐφρατησίᾳ,(. καὶ Οσροηνῇ, καὶ Συρίᾳ, καὶ Φοι- Ὃρῶν τὴν ἐν τῷ παρόντι χαιρῷ τῆς Ἐκκλησίας κατάστασιν καὶ τὴν ἔναγχος ἐπαναστᾶσαν τῇ ἱερᾷ νηῖ ζάλην, καὶ τὰς σφοδρὰς καταιγίδας καὶ τῶν χυμάς τῶν τὴν προσδολὴν καὶ τὴν βαθεῖαν σχοτομήνην, καὶ πρὸς τούτοις τῶν πλωτήριυν τὴν ἔριν, καὶ τῶν ἐρέτπεῖν λαχόντων τὴν μάχην, καὶ τὴν τῶν χυδερνητῶν μέθην, καὶ ἀπαξαπλῶς τὴν τῶν κακῶν ἀωρΐαν, τῶν Ἱερεμίου θρήνων ἀναμιμνήσχομαι, καὶ μετ᾽ ἐχείνου βοῶ" » Τὴν κοιλίαν μον, τὴν κοιλίαν μου ἐγὼ ἀλγῶ, καὶ τὰ αἰσθητήρια τῆς καρδίας μου μαιμάσσει ἡ Ψυχή μου, σπαράσσεται καὶ ἢ καρδία μον, » καὶ πηγὰς δακρύων ἐπιζητῶ, ἵνα ταῖς λιδάσι τῶν ὀφθαλμῶν, τὸ πολὺ τῆς ἀθυμίας ἀποσχενάσωμαι νέφος. Δέον γὰρ ἐν οὕτως ἀγρίῳ χειμῶνι καὶ τοὺς χυδερνῆτας ἐγρηγορέναι, καὶ τῷ κλύδωνι μάχεσθαι, καὶ τῆς τοῦ σκάφους σωτηρίας φροντίζειν καὶ τοὺς ναύτας τῆς κατ᾽ ἀλλήλων ἔριδος ἀποστάντας εὐχῇ καὶ τέχνῃ τὰ δεινὰ διαλύειν’ καὶ τοὺς πλωτῇρας ἡσυχῇ καθῆσθαι" καὶ μήτε ἀλλήλοις μήτε τοῖς χυδερνῆταις ζυγομαχεῖν" τὸν δὲ τῆς θαλάττης ἱκετεύειν Δεσπότην, ἵνα νεύματι μεταθάλῃ τὰ σκυθρωπά. Τούτων μὲν οὐδεὶς οὐδὲν ἐθέλει ποιεῖν’ ὡς ἐν νυκτομαχίᾳ δὲ ἀλλήλους ἀγνοήσαντες, καὶ τοὺς ἐναντίους καταλιπόντες, καθ᾽ ἡμῶν αὐτῶν πάντα δαπανῶμεν τὰ βέλη, καὶ τοὺς ὁμοφύλους ὡς πολεμίους τιτρώσχομεν, οἱ δὲ πλησίον ἑστῶτες γελῶσιν ἡμῶν τὴν μέθην, καὶ τοῖς ἡμετέροις ἐπεντρυφῶσι κακοῖς, καὶ χαίρουσιν, ὑπ᾽ ἀλλήλων ἡμᾶς ὁρῶντες δαπανωμένους" αἴτιοι δὲ τούτων οἱ τὴν ἀποστολικὴν διαφθεῖραι πίστιν φιλονειχήσαντες καὶ τοῖς εὐαγγελικοῖς δόγμασιν ἀλλόκοτον διδασκαλίαν ἐπιθεῖναι τολμήσαντες" καὶ τὰ δυσσεδῇ κεφάλαια, ἃ μετὰ ἀναθεματισμῶν εἰς τὴν βασιλίδα πόλιν ἐξέπεμψαν, δεξάμενοι, καὶ ταῖς οἰκείαις ὑπογραφαῖς, ὡς φἤήθησαν, βεθδαιώσαντες, ἃ σαφῶς ἐκ τῆς πικρᾶς ᾿Απολιναρίου βεδλάστηχε ῥίζης. Μετἔχει δὲ καὶ τῆς ᾿Αρείου καὶ Εὐνομίου ᾿ εἰ δέ τις ἀχριθῶς κατιδεῖν ἐθελήσειεν, οὐδὲ τῆς Οὐαλεντίνου καὶ Μαρκίωνος ἄμοιρα δυσσεδείας τυγχάνει. Ἐν μὲν γὰρ τῷ πρώτῳ κεφαλαίῳ τὴν ὑπὲρ ἡμῶν γεγενημένην οἰκονομίαν ἐχὄάλλει" οὐκ ἀνειληφέναι τὸν Θεὸν Λόγον φύσιν ἀνθρωπείαν, ἀλλ᾽ αὐτὸν εἰς σάρκα μεταδληθῆναι διδάσκων" καὶ δοκήσει καὶ φαντασίᾳ τὴν τοῦ Σωτῆρος ἡμῶν ἐνανθρώπησιν, ἀλλ᾽ οὐκ ἀληθείᾳ γεγενῆσθαι δογματίζων. Ταῦτα δὲ τῆς Μαρὑπάρχει γεννήματα. Ἐν δὲ τῷ δευτέρῳ καὶ τρίτῳ κεφαλαίῳ, ὥσπερ ἐπιλαθόμενος ὧν ἐν προοιμίοις ἐξἔθετο, τὴν καθ᾽ ὑπόστασιν ἕνωσιν εἰσάγει, καὶ σύνοδον καθ᾽ ἕνωσιν φυσικὴν, χρᾶτίν τινα καὶ σύγχυσιν διὰ τούτων τῶν ὀνομάτων γεγενῆσθαι διδάσκων τῆς τε θείας φύσεως καὶ τῆς τοῦ δούλου μορφῆς. Τοῦτο τῆς αἱρετιχῇῆς ᾿Απολιναρίου καινοτομίας ἐστὶ κύημα. Ἐν δὲ τῷ τετάρτῳ κεφαλαίῳ ἀπαγορεύει τῶν εὐαγγελικῶν καὶ ἀποστολικῶν φωνῶν τὴν διαίρεσιν, καὶ οὐκ ἐᾷ κατὰ τὰς τῶν ὀρθοδόξων Πατέρων διδασκαλίας τὰς μὲν θεοπρεπεῖς φωνὰς περὶ τῆς θείας ἐκλαμδάνεσθαι φύσεως τὰς δὲ ταπεινὰς καὶ ἀνθρωπίνως εἰρημένας τῇ ἀναληφθείσῃ προσάπτειν ἀνθρωπότητι' καὶ ἐντεῦθεν τοίνυν ἔστιν εὑρεῖν τοὺς εὐφρογοῦντας τὴν τῆς ἀσεθείας συγγένειαν. Ἄρειος γὰρ καὶ Εὐνόμιος, κτίσμα καὶ ἐξ οὐκ ὄντων, καὶ δοῦλον τὸν μονογενῆ Υἱὸν τοῦ Θεοῦ εἶναι φάσκοντες, τὰ ταπεινῶς ὑπὸ τοῦ Δεσπότου Χριστοῦ καὶ ἀνθρωπίνως εἰρημένα τῇ θεότητι αὐτοῦ προσάψα! τετολμήκασι" τὸ ἑτεροούσιον ἐντεῦθεν καὶ τὸ ἀνόμοιον κατασκευάζοντες. Πρὸς τούτοις, ἵνα συνελὼν εἴπω, αὐτὴν τὴν ἀπαθὴ καὶ ἄτρεπτον τοῦ Χριστοῦ θεότητα καὶ παθεῖν, καὶ σταυρωθῆναι καὶ ἀποθανεῖν καὶ ταφῆναι: διαγορεύει. Τοῦτο δὲ καὶ τῆς ᾿Αρείου καὶ Εὐνομίου μανίας ἐπέκεινα" οὐδὲ γὰρ οἱ κτίσμα τολμῶντες ἀποκαλεῖν τὸν Ποιητὴν τῶν ὅλων καὶ Δημιουργὸν, εἰς ἢ ταύτην ἐξώκειλαν τὴν ἀσέδειαν. Βλασφημεῖ δὲ καὶ εἰς τὸ ἅγιον Πνεῦμα" οὐκ ἐκ τοῦ Πατρὸς αὐτὸ λέγων ἐκπορεύεσθαι, κατὰ τὴν τοῦ Κυρίου φωνὴν, ἀλλ᾽ ἐξ Υἱοῦ τὴν ὕπαρξιν ἔχειν. Καὶ οὗτος δὲ τῶν ᾿Απολιναοἷου σπερμάπκων ὁ καρπός" γειτνιάζει δὲ καὶ τῇ Μαχεδονίου πονηρᾷ γεωρτίᾳ. Τοιαῦτα τοῦ Αἰγυπτίου τὰ κυήματα, πονηροῦ πατρὸς ἀληθῶς ἔγγονα πονηρότερα. Ταῦτα δὲ δέον ἣ ἀμδλωθρίδια ποιῆσαι χυοφορούμενα, ἣ εὐθὺς τεχθέντα διαφθεῖραι τοὺς τῶν ψυχῶν τὴν ἰατρείαν ἐγχεχειρισμένους, ὡς ὀλέθρια καὶ τῆς ἡμετέρας φύσεως δηλητήρια, ἐχτρέφουσιν οὗ γεν νάδαι, καὶ πολλῆς ἀξιοῦσι σπουδῆς ἐπ᾽ ὀλέθρῳ σφῶν αὐτῶν καὶ τῶν τὰς ἀκοὰς αὐτοῖς ὑπέχειν ἀνεχομένων. Ἡμεῖς δὲ τὸν πατρῷον χλῆῇρον ἄσυλον φνλάττειν σπουδάζομεν, καὶ ἣν παρελάθομεν πίστιν μεθ᾽ ἧς ἀκήρατον διατηροῦμεν " καὶ ὁμολογοῦμεν τὸν Κύριον. ἡμῶν Ἰησοῦν Χριστὸν, Θεὸν τέλειον καὶ ἄνθρωπον. τέλειον, ἐκ ψυχῆς λογικῆς καὶ σώματος πρὸ αἰώνων μὲν ἐκ τοῦ Πατρὸς γεννηθέντα κατὰ τὴν θεότητα". ἐπ᾽ ἐσχάτων ὃὲ τῶν ἡμερῶν δι᾽ ἡμᾶς καὶ διὰ τὴν. ἡμετέραν σωτηρίαν ἐκ Μαρίας τῆς Παρθένου" τὸν αὐτὸν ὁμοούσιον τῷ Πατρὶ κατὰ τὴν θεότητα, καὶ. ὁμοούσιον. ἡμῖν κατὰ τὴν ἀνθρωπότητα Δύς. γὰρ φύσεων ἕνωσις γέγονε. Διὸ ἕνα Χριστὸν, ἕνα Υἱὸν, ἕνα Κύριον ὁμολογοῦμεν" οὔτε γὰρ τὴν ἕνωσιν. χύομεν, καὶ ἀσύγχυτον αὐτὴν γεγενῆσθαι πιστεύομεν, τῷ Κυρίῳ. πειθόμενοι λέγοντι τοῖς Ἰουδαίοις" « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἑ ςερῶ αὑτόν. » Εἰ δὲ κρᾶσις ἐγεγόνει καὶ σύγχυσις, καὶ μία φύσις ἐξ ἀμφοῖν ἀπετελέσθη, ἐχρῆν εἰπεῖν" Λύσατέ με, καὶ ἐν τρισὶν ἡμέραις ἐγερθήσομαι. Νῦν δὲ δεικνὺς ὡς ἄλλο μὲν ὁ Θεὸς κατὰ τὴν φύσιν. ἄλλο δὲ ὁ ναὸς, εἷς δὲ Χριστὸς ἀμφότερα, ε Δύσατε, φησὶ, τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡ μέραις. ἐγερῦ αὐτὸν, ν σαφῶς διδάσκων, ὡς ὅτι οὐκ ὁ Θεὸς ἣν ἐ λυόμενος, ἀλλ᾽ ὁ ναός. Καὶ τοῦ μὲν ἡ φύσις τὴν λύσιν ὑπεδέχετο, τοῦ δὲ ἡ δύναμις ἤγειρε τὸ λνόμενον. Θεὸν δὲ καὶ ἄνθρωπον τὸν Χριστὸν ὁμολογοῦμεν ταῖς θείαις ἀκολουθοῦντες Γραφαῖς. Ὅτι μὲν γὰρ Θεὸς Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὁ μακάριος Ἰωάννης ὁ εὐαγγελιστὴς βοᾷ" ε Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἣν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὃ Λόγος οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν’ πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὅ γέγονε.» Καὶ πάλιν" «Ἦν τὸ φῶς τὸ ἀληθινὸν, ὅ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. » Καὶ αὐτὸς δὲ ὁ Κύριος διαῤῥήδην διδάσκει λέγων ε« Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα μον. » Καί' « Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν" χἀγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί, » Καὶ ὁ μακάριος Παῦλος ἐν μὲν τῇ πρὸς Ἑ ὀράίους φησίν" ε« Ὅς ὧν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὑτοῦ. ν Ἐν δὲ τῇ πρὸς Φιλιππησίους " « Τοῦτο φρονείσθω ἐν ὑμῖν, φησὶν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐκ ἁρπαγὴν Ὁ ἡγήσατο τὸ εἶναι ἴσα Θεῷ" ἀλλ᾽ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαθών. ν Ἐν δὲ τῇ πρὸς Ῥωμαίους- « Ὧν οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὧν ἐπὶ πάντων Θεὸς εὐλογητὸς εἷς τοὺς αἰῶνας. ᾿Αμήν. » Ἐν δὲ τῇ πρὸς Τίτον" « Προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.» Καὶ Ἡσαῖας δὲ βοᾷ, ὅτι ε Παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθν, ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὥμου αὑτοῦ, καὶ Χαλεῖξαι τὸ ὄνομά αὐτοῦ μεγάλης βουλῆς ΓΑγγελος, θαυμαστὸς, σύμδουλος,: Θεὸς ἰσχυ-᾿ ρὺς, ἐξουσιαστὴς, ἄρχων εἰρήνης, Πατὴρ τοῦ μέλλοντος αἰῶνος. » Καὶ πάλιν" « Ὁπίσω σου, φησὶν, ἀκο-. λουθήσουσι. δεδεμένοι χειροπέδαις, καὶ ἐν ὁδοὶ προσεὐξονται, ὅτι ἐν σοὶ Θεός ἐστι, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ. Σὺ γὰρ εἷ Θεὸς, καὶ οὐκ ἤδεισαν, Θεὸς τοῦ Ἰσραὴλ Σωτήρ. » Καὶ τὸ Ἐμμανονὴλ δὲ ὄνομα, Θεοῦ καὶ ἀνθρώπου τυγχάνέι σημαντικὸν, ἐρμηνεύεται γὰρ, κατὰ τὴν τοῦ Εὐαγγελίου διδασκαλίαν, Μεθ" ἡμῶν ὁ Θεὸς, τουτέστιν, ἐν ἀνθρώπῳ Θεὸς, ἐν τῇ ἡμετέρᾳ φύσει Θεός. Καὶ ὁ θεῖος δὲ Ἱερεμίας προθεσπίζει λέγων" « Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν" ἐξεῦρε πᾶσαν ὁδὸν ἐπιστή-" μῆς, καὶ ἔδωκεν αὐτὴν Ἰαχὼδ τῷ παιδὶ αὑτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ. Μετὰ ταῦτα ἐπὶ τῆς γῆς ὥφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη.» Καὶ ἄλλας δ᾽ ἄν τις μυρίας εὕροι φωνὰς ἔχ τε τῶν θείων Εὐαγγελίων καὶ τῶν ἀποστολικῶν συγγραμμάτων, καὶ ἐκ τῶν προφητικῶν θεσπισμάτων, δειχκνυούσας, ὅτι ϑεὸς ἀπῆν δον ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός. Ὅτι δὲ καὶ ἀνδρωκοὶ μετὰ τὴν ἐνανθρώπησιν προσαγορεύεται, διδάσκει μὲν αὐτὸς ὁ Κύριος, Ἶουδαίοις διαλεγόμενος καὶ βοῶν’ ε Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον, ὅστις τὴν ἀλήθειαν ὑμῖν λελάληκα; » καὶ ὁ μακάριος Παῦλος ἐν τῇ πρὸς Κορινθίους προτέρᾳ λέγων’ ε Ἐπειδὴ γὰρ δι᾽ ἀνθρώπου ὃ ϑάνατος, καὶ δι᾽ ἀνθρώπον ἀνάστασις νεκρῶν. » Καὶ δεικνὺς περὶ τίνος λέγει, ἑρμηνεύει τὸ εἰρημένον, οὑτωσὶ λέγων ε« “Ὥσπερ γὰρ. ἐν τῷ ᾿Αδὰμ ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται. » Καὶ Τιμοθέῳ δὲ γράφων ὁμοίως φησίν" ε Εἷς Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησυῦς. » Καὶ ἐν ταῖς Πράξεσιν, ἐν ᾿Αθήναις δημηγορῶν᾽.« Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς, φησὶ, τὰ νῦν παραγγέλλει πᾶσι πανταχοῦ μετανοεῖν" καθότι ἔστησεν ἡμέραν, ἐν ἦ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἂν ἀνδρὶ ᾧ ὥρισε, πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν. » Καὶ. ὁ μακάριος Πέτρος Ἰουδαίοις διαλεγόμενος, ε« ΓΑνδρες, φησὶν, Ἰσραηλῖται, ἀκούσατε τοὺς λόγους τούτους Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀπὸ τοῦ Θεοῦ ἀποδεδειγμένον εἰς ὑμᾶς σημείοις καὶ τέρασὶ, καὶ δυνάμεσιν οἷς, ἐποίη- ρ σεν ὁ Θεὸς δῖ" αὐτοῦ. » Καὶ ὁ προφήτης δὲ Ἡσαΐας ποῦ Δεσπότου Χριστοῦ τὰ πάθη προαγορεύων, ὃν πρὸ βραχέων ὠνόμασε θεὸν, τοῦτον ἄνθρωπον ἀποκαλεῖ λέγων’ « Ανθρωπὸς ἐν πληγῇ ὧν, καὶ εἰδὼς φέρειν μαλακίαν. οὗτος τὰς ἀνομίας ἡμῶν φέρει, καὶ ὑπὲρ ἡμῶν ὀδυνᾶται, » Καὶ ἄλλας δ᾽ ἂν ὁμοφώνους μαρτυῤῥίας συλλέξας ἐκ τῆς ἁγίας Γραφῆς, ἐνέθηχα ἂν τῇ ἐπιστολῇ, εἰ μὴ τὴν ὑμετέραν θεοσέδειαν ἠπιστάμην βίον ἔχειν τὴν τῶν θεΐων λο- κατα τὸν ἐν Ψαλμοῖς μακὰριζόμενον Τῇ ὑμετέρᾳ τοίνυν φιλοπονέᾳ καταλιπὼν τὴν τῶν μαρτυριῶν συλλογὴν, ἐπὶ τὰ προκείμενα βαδιοῦμαι. Θεὸν τοίνυν ἀληθινὸν καὶ ἄνθρωπον ἀληθινὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ὁμολογοῦμεν, οὐκ εἰς δύο πρόσωπα διαιροῦντες τὸν ἕνα, ἀλλὰ δύο φύσεις ἀσυγχύτως ἡνῶσθαι πιστεύομεν. Οὕτω γὰρ καὶ τὴν πολυσχεδῇ τῶν αἱρετιχῶν βλατφημίαν ῥᾳδίως διελέγξαι δυνησόμεθα" πολλὴ καὶ ποικίλη τῶν ἐπαναστάντων τῇ ἀληθείᾳ ἡ πλάνη, ὡς αὐτίκα δηλώσομεν. Μαρκίων μὲν γὰρ καὶ Μάνης οὔτε ἀνεἰληφέναι ἀνθρωπείαν φύσιν τὸν Θεὸν Λόγον φασὶν, οὔτε ἐκ Παρθένου τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν γεγεννήσθαι πεπιστεύκασιν ᾿ ἀλλ᾽ αὐτὸν τὸν Θεὸν Λόγον σχηματισθῆναι εἰς εἶδος ἀνθρώπειον καὶ φανῆναι ὡς ἄνθρωπον, φαντασίᾳ μᾶλλον ἣ ἀληθείᾳ χρησάμενον. Βαλεντῖνος δὲ καὶ Βαρδισάνης τὴν μὲν έννησιν δέχονται" τὴν ὃὲ ἀνάληψιν ἀρνοῦνναι τῆς ἡμετέρας φύσεως, οἷόν τινι σωλῆνι χρήσασθαι τῇ Ἠαρθένῳ λέγοντες τὸν Υἱὸν τοῦ Θεοῦ. Σαδέλλιος δὲ ὁ Λίδυς, καὶ Φωτεινὸς, καὶ Μάρκελλος ὁ Γαλάτης, καὶ Παῦλος ὁ Σαμοσατεὺς, ἄνθρωςπον ψιλὸν ἐκ τῆς Παρθένου γεννηθῆναι λέγουσι" τὸ δὲ καὶ Θεὸν εἶναι τὸν προαιώνιον Χριστὸν, διαῤῥήδην ἀρνοῦνται “Αρειος ὃὲ καὶ Εὐνόμιος σῶμα μόνον ἀνειληφέναι ἐκ τῆς Παρθένου τὸν Θεὸν Λόγον φασίν ᾿Απολινάριος ὃὲ τῷ σώματι προστίθησι καὶ ψυχὴν ἄλογον, ὡς τῆς ἐνανθρωπήσεως τοῦ Θεοῦ Λόγου ὑπὲρ ἀλόγων, οὐκ ὑπὲρ λογικῶν γεγενημένης" ἡ δὲ τῶν ἀποστόλων διδασκαλία τέλειον ἄνθρωπον ὑπὸ τελείου Θεοῦ ἀνειλῆφθαι διδάσκει" τὸ γὰρ, ε Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων μορφὴν δούλου ἔλαθε, » τοῦτο δηλοῖ ἀντὶ φύσεως γὰρ καὶ οὐσίας ἣ μορφὴ πρόκειται " δηλοῖ γὰρ ὅτι φύσιν ἔχων Θεοῦ, φύσιν ἔλαδε δούλου. Διὸ τοῖς μὲν πρώτοις τῆς ἀσεθείας εὑρεταῖς Μαρχίωνι καὶ γα: σπουδάζομεν ἐκ τῶν θείων Γραφῶν, ὅτι οὐ μόνον Θεὸς, ἀλλὰ καὶ ἄνθρωπος ὁ Δεσπότης Χριστός. ᾿Αρείου δὲ καὶ Εὐνομίου καὶ ᾿Απολιναρίου τὸ περὶ τὴν οἰκονομίαν ἀτελὲς δῆλον ποιοῦντες τοῖς ἀγνοοῦσι, τελείαν εἶναι τὴν ληφθεῖσαν ἀποφαινόμεθα φύσιν ἐκ τῶν θείων λογίων τοῦ Πνεύματος" Σαδελλίον δὲ καὶ Φωτεινοῦ καὶ Μαρκέλλου καὶ Παύλον τὴν ἀσέδειαν Ὁ ἐλέγχομεν, μάρτυρι τῇ θείᾳ Γραφῇ κεχρημένοι καὶ δεικνύντες, ὡς οὐκ ἄνθρωπος μόνον, ἀλλὰ καὶ θεὸς προαιώνιος καὶ τῷ Πατρὶ ὁμοούσιος ὁ Δεσπότης Χριστός. Ὅτι γὰρ ψυχὴν ἀνέλαδε λογικὴν, αὐτὸς ὁ Κύριος διδάσκει λέγων" ε Νῦν ἡ Ψυχή μου τετάρακται, καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης" ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. » Καὶ πάλιν" « Περίλυπός ἐστιν ἡ ψυχή μον ἕως θανάτον. »ν Καὶ ἑτέρωθι « Ἐξουσίαν ἔχω θεῖναι τὴν ψυχὴν μου, καὶ ἐξουσίαν ἔχω πάλιν λαθεῖν αὐτὴν’ οὐδεὶς αἴρει αὐτὴν ἀπ᾽ ἐμοῦ. » Καὶ ὁ ἄγγελος πρὸς τὸν Ἰωσήφ' ε« Παράλαδε τὸ παιδίον καὶ τὴν μητέρα αὑτοῦ, καὶ πορεύου εἰς γῆν Ἰδραήλ᾽ τεθνήκασι γὰρ πάντες οἱ ζητοῦντες τὴν Ψυχὴν τοῦ παιδίου. » Καὶ ὁ εὐαγγδλιστῆς ᾿ ε Ἰησοῦς δὲ προέκοπτεν ἡλικίᾳ, καὶ συφίᾳ, καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις. » Προκόπτει δὲ ἡλικίᾳ καὶ σοφίᾳ οὐ θεότης ἡ ἀεὶ τελεία, ἀλλ᾽ ἡ ἀνθρωπεία φύσις, ἡ χρόνῳ χἄὶ γινομένη, καὶ Οὗ χάριν τὰ μὲν ἀνθρώπινα πάντα τοῦ Δεσπότου Χριστοῦ, πεῖνάν φημι καὶ δίψαν καὶ κόπον, καὶ ὕσνον, καὶ δειλίαν, καὶ ἱδρῶτας, καὶ προσευχὴν, καὶ ἄγνοιαν, καὶ ὅσα τοιαῦτα τῆς ἡμετέρας ἀπαρχῆς εἶναί φαμεν, ἣν ἀναλαδὼν ὁ Θεὸς Λόγος ἤνωσεν ἑαυτῷ, τὴν ἡμετέραν πραγματευόμενος σωτηρίαν. Τὸν δὲ τῶν χωλῶν δρόμον, καὶ τῶν νεκρῶν τὴν ἀνάστασιν, καὶ τὰς τῶν ἄρτων πηγὰς, καὶ τὴν τοῦ ὕδατος εἰς οἶναν λὴν, καὶ πάσας τὰς ἄλλας θαυματουργίας τῆς θείας εἶναι δυνάμεως ἔργα πιστεύομεν. Ὡς τὸν αὐτόν φημι δὴ τὸν Δεσπότην Χριστὸν, καὶ πάσχειν, καὶ πάθῃ λύειν πάσχειν μὲν κατὰ τὸ ὁρώμενον, λύειν δὲ τὰ πάθη κατὰ τὴν ἀῤῥήτως οἰχοῦσαν θεότητα. Δηλοῖ δὲ τοῦτο σαφῶς καὶ τῶν ἱερῶν Εὐαγγελίων ἡ μανθάνομεν ἐκεῖθεν, ὡς ἐν φάτνῃ κείμενος καὶ σπάργανα περιθεδλημένος, ὑπὸ ἀστέρος ἐκηρύττετο, καὶ ὑπὸ μάγων προσεκυνεῖτο, καὶ ὑπὸ ἀγγέλων ὑμνεῖτο, καὶ διακρίνομεν εὐσεθῶς, ὅτι τὰ ῥάχη, καὶ σπάργανα, καὶ τῆς κλίνης ἣ ἀπορίᾳ, καὶ ἣ πολλὴ εὐτέλεια, τῆς. ἀνθρωπότητος ἴδια. Ὁ δὲ τῶν Μάγων δρόμος καὶ τοῦ. ἀστέρος ἣ ποδηγία καὶ ἡ τῶν ἀγγέλων χορεία κηρύττει. τὴν τοῦ κρυπτομένου θεότητα. Οὕτως ἀποδιδράσκει μὲν εἰς Αἴγυπτον, καὶ τῇ φυγῇ τῆς Ἡρώδου μανίας ἀπαλλάττετα:" καὶ γὰρ ἄνθρωπος ἦν. Συσσείει δὲ, κατὰ τὸν Προφήτην, τὰ χειροποίητα Αἰγύπτου" Θεὸς γὰρ ὑπῆρχε. Περιτέμνεται. καὶ φυλάττει τὸν νόμον καὶ χαθαρσίους προσφέρει θυσίας" ἐκ γὰρ τῆς Ἶεςσαὶ βεδλάστηχε ῥίζης. Καὶ ὑπὸ νόμον ὡς ἄνθρωπος ἧν᾽ καὶ ἔλυσε τὸν νόμον μετὰ ταῦτα, καὶ δέδωκε τὴν καινὴν διαθήκην᾽ νομοθέτης γὰρ ἦν, καὶ ταύτην αὐτὸς δώσειν διὰ τῶν προφητῶν ἐπηγγείλατο. ᾿Ἐδαπτίαθη ὑπὸ Ἰωάννου" τοῦτο δείκνυσι τὸ ἡμέτερον. Μαρτυρεῖται ἄνωθεν ὑπὸ τοῦ Πατρὸς, καὶ ὑπὸ τοῦ Πνεύματος δείκνυται" τοῦτο κηρύττει τὸν προαιώνον. Ἐπείνησεν, ἀλλὰ καὶ πολλὰς χιλιάδας ἐκ πέντε ἄρτων ἐχόρεσε" τοῦτο θεῖον, ἐκεῖνο ἀνθρώπινον. Ἐδίψησε καὶ ἤτησεν ὕδωρ, ἀλλὰ πηγὴ ἣν ζωῆς" καὶ τὸ μὲν ἣν τῆς ἀνθρωπίνης ἀσθενείας, τὸ δὲ τῆς θείας δυνάμεως. ᾿Ἐιχαθεύδησεν ἐν τῷ πλοίῳ, ἀλλὰ καὶ τῆς θαλάττης τὰν ζάλην ἐχοίμησς " τοῦτο τῆς παθητῆς φύσεως, ἐκεῖνο τῆς ποιητικῆς καὶ δημιουργικῇς καὶ τῆς τοῖς πᾶσι τὸ εἶναι δωρησαμένης. Ἐκοπίασε βαδίσας, ἀλλὰ καὶ χωλοὺς ἀρτέποδας εἰργάσατο, καὶ νεκροὺς ἐν τῶν τάφων ἀνέστησε" καὶ τὸ μὲν ἣν τῆς ὑπερχοσμίου δυνάμεως, τὸ δὲ τῆς ἡμετέρας ἀσθενείας. Ἐδειλίασε θάνατον, καὶ ἕλυσε θάνατον -: καὶ τὸ μὲν τοῦ θνητοῦ δηλωτικὸν, τὸ δὲ τοῦ ἀθανάτον, μᾶλλον δὲ ζωοποιοῦ τυγχάνει σημαντικόν. Ἑσταυρώθη, κατὰ τὸν μακάριον Παῦλον, ἐξ ἀσθενείας " ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ, κατὰ τὸν αὐτόν. ᾿Τὸ τῆς ἀσθενείας ὄνομα διδασκέτω οὐκ ὡς ὁ παντολοίωτος προσηλώθη, ἀλλ᾽ ἡ ἐκ δυνάμεως Θεοῦ ζωοποιηθεῖσα φύσις, κατὰ τὴν τοῦ ᾿Αποστόλου διδασκαλίαν, ἀπέθανε καὶ ἐτάφη " ἀμφότερα τῆς τοῦ δούλου ᾿μυρφῆς. Πύλας χαλκᾶς συνέτριψε καὶ μοχλοὺς σιδηροῦς συνέθλααε, καὶ κατέλυσε τοῦ θανάτου τὸ κράτος, καὶ ἐν τρισὶν ἡμέραις ἀνέστησε τὸν οἰκεῖον ναόν" ταῦτα τῆς τοῦ Θεοῦ μορφῆς τὰ γνωρίσματα, κατὰ τὴν τοῦ Κυρίου φωνήν ᾿"᾿ ε« Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. ε Οὕτως ἐν τῷ ἑνὶ Χριστῷ διὰ μὲν τῶν παθῶν θεωροῦμεν τὴν ἀνθρωπότητα, διὰ δὲ τῶν θαυμάτων νοοῦμεν αὐτοῦ τὴν θεότητα. Οὐ γὰρ εἰς δύο Χριστοὺς τὰς δύο φύσεις μερίζομεν. Καὶ ἴσμεν, ὅτι μὲν ἐκ τοῦ Πατρὸς ὁ Θεὸς Λόγος ἐγεννήθη, καὶ ἐκ σπέρματος ᾿Αὔδραὰμ. καὶ Δαδὶδ ἡ ἡμετέρα ἀπαρχὴ προσελήφθη. Διὸ καὶ ὁ μακάριος Παῦλός φησι, περὶ τοῦ ᾿Αὐραὰμ γόμενος" εΟὐκχ εἶπε, Καὶ τοῖς σπέρμασί σου, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. » Καὶ Τιμοθέῳ δὲ γράφων, ε Μνημόνευε, φησὶν, Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαδὶδ, κατὰ τὸ Εὐαγγέλιόν μου. “Καὶ Ῥωμαίοις ἐπιστόλλων " «ε Περὶ τοῦ ΥἹοῦ αὐτοῦ, φησὶ, τοῦ γενομένου ἐκ σπέρματος Δαδὶδ ᾿χατὰ ( σάρκα. » Καὶ πάλιν" « Ὧν οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα. ν» Καὶ ὁ εὐαγγελιστής “ « Βίδλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαδὶδ, υἱοῦ. ᾿Αδραάμ. ν Καὶ ὁ μακάριος Πέτρος ἐν ταῖς Πράξεσι, « Προφήτης, φησὶν, ὑπάρχων ὁ Δαδὶδ, καὶ εἰδὼς ὅτι ὄρκῳ ὥμοσεν αὐτῷ ὁ Θεὸς ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ἀναστήσειν τὸν Χριστὸν καὶ καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ " προειδὼς ἐλάλησε περὶ τῆς ἀναστάσεως αὐτοῦ. » Καὶ ὁ Θεὸς τῷ ᾿Αδραάμ φησι" ε« Ἐν τῷ σπέρματί σου ἐνευλογηθήσονται πάντα τὰ ἔθνη τῆς γῆς. ν Καὶ ὁ Ἡσαῖας δέ " ε« Ἐξελεύσεται ῥάὅδος ἐκ τῆς ῥίξης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναδήσεται, καὶ ἐπαναπαύσεται ἐπ᾽ αὐτὸν πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεθείας, πνεῦμα φόδου Θεοῦ Ὁ ἐμπλήσει αὐτόν. ν» Καὶ μετ᾽ ὀλίγα, ε Καὶ ἔσται, φησὶν, ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν " ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦσι " καὶ ἔσται ἡ ἀνά- Δῆλον τοίνυν ἐκ τῶν εἰρημένων, ὡς τὸ μὲν κατὰ σάρκα ὁ Χριστὸς τοῦ. ᾿Αδραὰμ καὶ Δαθὶδ ὑπῆρχεν ἀπόγονος, καὶ τὴν αὐτὴν αὐτοῖς περιέκειτο φύσιν, κατὰ δὲ τὴν θεότητα τοῦ Θεοῦ προαιώνιός ἐστιν Υἱὸς καὶ Λόγος, ἀφράστως τε καὶ ὑπὲρ ἄνθρωπον ἐκ τοῦ Πατρὸς γεννηθεὶς, καὶ συναῖδιος ὑπάρχων ὡς ἀπαύγασμα καὶ χαρακτὴρ καὶ Λόγος. Ὧ; γὰρ λόγος πρὸς νοῦν καὶ ἀπαύγασμα πρὸς τὸ φῶς ἀχωρίστως ἔχει, οὕτως ὁ μονογενὴς Υἱὸς πρὸς τὸν ἑαυτοῦ Πατέρα. Φαμὲν τοίνυν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν Υἱὸν εἶναι μονογενῆ τοῦ Θεοῦ καὶ πρωτότοκον " μονογενῆ͵ μὲν καὶ πρὸ τῆς ἐνανθρωπήσεως, καὶ μετὰ τὴν ἐνανθρώπησιν " πρωτότοκον δὲ μετὰ τὴν ἐκ Παρθένου γέννησιν " τῷ γὰρ Μονογενεΐξ τὸ Πρωτότοκος ὄνομα ἐναντίον μὲν εἶναί πως δοκεῖ, διότι μονογενὴς μὲν ὁ μόνος ἔχ τινος γεννηθεὶς προσαγορεύεται, πρωτότοκος δὲ ὁ πολλῶν ἀδελφῶν πρῶτος. Τὸνδὲ Θεὸν Λόγον μόνον ἐκ τοῦ Πατρὸς αἱ θεῖαι Γραφαὶ γεννηθῆναι λέγουσιν " γίνεται δὲ καὶ πρωτότοκος ὁ Μονογενὴς, τὴν ἡμετέραν φύσιν εἰληφὼς ἐκ τῆς Παρθένου, καὶ ἀδελφοὺς τοὺς εἰς αὐτὸν πεπιστευκότας προσαγορεῦσαι καταξιώσας " ὡς εἶναι τὸν αὐτὸν μονογενῇῃ μὲν καθὸ Θεὸς, πρωτότοκον δὲ καθὸ ἄνθρωπος. Οὕτως ἡμεῖς τὰς δύο φύσεις ὁμολογοῦντες τὸν ἕνα Χριστὸν προσκυνοῦμεν, καὶ μίαν αὑτῷ προσφέρομεν τὴν προσκύνησιν. Τὴν γὰρ ἕνωσιν ἐξ αὐτῆς τῆς συλλήψεως ἐν τῇ ἁγίᾳ τῆς Παρθένου νηδύϊ γεγενήσθαι πιστεύομεν. Διὸ καὶ Θεοτόκον καὶ ἀνθρωποτόχον τὴν ἀγίαν Παρθένον προσαγορεύομεν. Ἐπειδὴ καὶ αὐτὸς ὁ Δεσπότης Χριστὸς, Θεὸς καὶ ἄνθρωπος ὑπὸ τῆς θείας καλεῖται Γραφῆς. Καὶ ὁ, Ἐμμανουὴλ δὲ, τῶν δύο φύσεων κηρύττει τὴν ἕνωσιν. Εἰ δὲ τὸν Χριστὸν Θεὸν καὶ ἄνθρωπον ὁμολογοῦμεν καὶ λέγομεν, τίς οὕτως εὐήθης, ὡς φυγεῖν τὴν ἀνθρωποτόκος φωνὴν, μετὰ τῆς Θεοτόκου τιθεμένην; Ἐν γὰρ τῷ Δεσπότῃ Χριστῷ τὰς δύο τίθε μεν προσηγορίας διὸ ἡ Παρθένος τετίμηται καὶ χεχαριτωμένη προσηγορένθη " τίς οὖν εὖ φρονῶν παραιτήσαιτο, ἀπὸ τῶν τοῦ Σωτῆρο: ὀνομάτων ἀποχαλέσαι τὴν Παρθένον, ἢ δι᾽ ἐκεῖνον παρὰ τῶν ᾿πιστῶν γεραίρεται; Οὐ γὰρ ὁ ἐξ αὐτῆς δι᾽ αὐτὴν σεδάσμιος, ἀλλ᾽ αὐτὴ διὰ τὸν ἐξ αὐτῆς ταῖς μεγίσταις Εἰ μὲν οὖν Θεὸς μόνον ὁ Χριστὸς, καὶ ἐκ τῆς Παρθένου τοῦ εἶναι τὴν ἀρχὴν εἴληφεν, ἐντεῦθεν μόνον ἡ Παρθένος ὀνομαζέσθω καὶ χαλεέσθω ὡς Θεὸν φύσει γεννήσασα. Εἰ δὲ Θεὸς καὶ ἄνθρωπος ὁ Χριστὸς, καὶ τὸ μὲν ἣν ἀεὶ (οὔτε γὰρ ἤρξατο τοῦ εἶναι" συναΐδιος γὰρ τῷ γεννήσαντι), τὸ δὲ ἐπ᾿ ἐσχάτων τῶν χαιρῶν ἐκ τῆς ἀνθρωπείας ἐδλάστησε φύσεως, ἑκατέρωθεν ὁ δογματίζειν ἐθέλων, πλεχέτω τῇ Παρθένῳ τὰς προσηγορίας, δηλῶν ποῖα μὲν τῇ φύσει, ποῖα δὲ τῇ ἑνώσει προσήκει. Εἰ δὲ πανηγυ ριχῶς τις λέγειν ἐθέλοι, καὶ ὕμνους ὑφαίνειν, καὶ ἐπαίνους διεξιέναι, καὶ βούλεται τοῖς σεμνοτέροις ὀνόμασιν ἀναγκαίως κεχρῆσθαι, οὗ δογματίξζων ὡς ᾿ἔφην, ἀλλὰ πανηγυρίζων καὶ θαυμάζων ὡς οἷόν. τε τοῦ μυστηρίου τὸ μέγεθος’ ἀπολαυέτω τοῦ πόθου, καὶ τοῖς μεγάλοις ὀνόμασι χεχρήσθω, καὶ ἐπαινείτω καὶ θαυμαζέτω. Πολλὰ γὰρ τοιαῦτα παρὰ τοῖς ὀρθοδόξοις διδασκάλοις εὑρίσκομεν" πανταχοῦ δὲ τὸ μέτριον τιμάσθω. Ἐπαινῶ γὰρ τὸν εἰρηκότα, ἄριστον εἷναι τὸ μέτριον, εἰ καὶ τῆς ἡμετέρας, ἀγέλης οὐκ Α ἐστιν. Αὕτη τῆς ἐχχλησιαστιχῇῆς πίστεως ἡ ὁμολογία " τοῦτο τῆς εὐαγγελικῆς καὶ ἀποστολιχῆῇς διδασκαλίας τὸ δόγμα. 'Ὑπὲρ τούτου τρὶς καὶ πολλάκις ἀποθανεῖν τῆς τοῦ Θεοῦ δηλονότι χάριτος δυνεργούσης οὐ παραιτησόμεθα, Ταῦτα καὶ τοὺς νῦν πλανωυμένους διδάξαι προεθυμήθημεν " καὶ πολλάκις αὐτοὺς εἰς διάλεξιν προὐχαλεσάμεθα, ὑποδεῖξαι αὖτοῖς σπουδάζοντες τὴν ἀλήθειαν, καὶ οὐ πεπείχαμεν. Ὑφορώμενοι γὰρ τῶν ἐλέγχων τὸ προφανὲς ἔφυγον τοὺς ἀγῶνας " σαθρὸν γὰρ ὡς ἀληθῶς τὸ ψεῦδος, καὶ τῷ σκότει συνεζευγμένον. ε Πᾶς γὰρ, φησὶν, ὁ φαῦλα πράσσων, οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ φανερωθῇ ὑπὸ τοῦ φωτὸς τὰ ἔργα αὑτοῦ. » Ἐπειδὴ τοίνυν πολλα πεπονηχότες, οὐ πεπείχαμεν αὐτοὺς ἐπιγνῶναι τὴν ἀλήθειαν, εἰς τὰς οἰκείας ἐπμὲν, διὰ τὸ ἡμέτερον ἀπλανὲς, τὸ δὲ, διὰ τὴν τῶν μελῶν ἡμῶν σηπεδόνα. Διὸ τὴν ὑμετέραν ἁγιωσύνην παρακαλῶ, ἐκθύμως τὸν φιλάνθρωπον ἡμῶν ἐχετεῦσαι Δεσπότην, καὶ πρὸς αὑτὸν βοῆσαι " Φεῖσαι, Κύριδ, τοῦ.ἰαοῦ σου, καὶ μὴ δῷς τὴν χιληρονομίαν σου εἰς ὄνειδος. Ποίμανον ἡμᾶς, Κύριε, ἵνα μὴ γεγώμεθα ὡς τὸ ἀκαρχῆς ὅτε οὐκ ἦρχες ἡμῶν, οὐδὲ ἐπεκχέχιλητο τὸ ὄγομά σον ἐφ' ἡμᾶς. Κύριε, ὅτε ἐγεγήθημεν ὄνειδος τοῖς γείτοσιν» ἡμῶν " ὅτι εἰσῆλθε δόγματα πονηρὰ εἰς τὴν κιϊηρυνομίαν. Ἐμίαναν τὸν ναὸν τὸν ἅγιόν σον, ὅτι εὑρράνθησαν θυγατέρες ἀλλοφύλων ἐπὶ τοῖς ἡμετέροις κακοῖς. Ὅτι ἐμερίσθημεν εἰς γλώσσας ψγοῦντες. Κύριε ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν ἣν ἀπωλέσαμεν, τῶν σῶν ἐγτολῶν ἀμελήσαντες. Κύριε, ἐχεὸς σοῦ ἄλλον οὐκ οἵδαμδν " τὸ ὄνομά σου ὀνομάζομεν " ποίησον τὰ ἀμφότερα ἕν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λῦσον. τὴν ἀναφυεῖσαν ἀσέδειαν. Συνάγαγε ἡμᾶς ἕνα καθ᾽ ἔνα τὸν γέου σου Ἰσραήλ, οἰκοδομῶν ᾿Ιερουσαλὴμ καὶ τὰς διασπορὰς μεθα πάζλιν μία ποίμνη, καὶ πάντες ὑπὸ σοῦ ποιμανθείημεν " σὺ γὰρ εἶ ὁ ποιμὴν ὁ χαζὸς, ὁ τὴν ψυχὴν αὑτοῦ τεθεικὼς ὑπὲρ τῶν προδάτων. ᾿Εξ- Ὁ ἐγέρθητι, ἱνατί ὑπνοῖς, Κύριδ; ἀνάστηθι καὶ μὴ ἀπώσῃ εἰς τέλος - ἐπιτίμησον τοῖς ἀγέμοις καὶ τῇ θαλάττῃ " καὶ δὸς γαλήνην τὴ Ἐκχχιλησίᾳ σου καὶ κυμάτων ἀπαλλαγήν. Ταῦτα καὶ ὅσα τοιαῦτα παρακαλῶ τὴν ὑμετέραν θεοσέδειαν βοᾷν πρὸς τὸ» τῶν ὅλων Θεόν - ἀγαθὸς γὰρ ὧν καὶ φιλάνθρωπος, καὶ τὸ θέλημα τῶν φοδουμένων αὐτὸν ποιῶν ἀεὶ, τῆς ὑμετέρας δεήσεως ἐπακούσεται, καὶ τὸν παρὀντα «ζόφον ἀποσχεδάσει τὸν τῆς Αἰγυπτιακῆς πληἧς ζοφωδέστερον, καὶ τὴν αὑτοῦ φίλην χαριεῖται γαλήνην, καὶ συνάξει τοὺς διεσχορπισμένους, καὶ τοὺς ἀπωσμένους εἰσδέξεται. Καὶ ἀκουσθήσεται πάλιν φωνὴ ἀγαλλιάσεως καὶ σωτηρίας ἐν σκῆναις δι- καίων. Τότε καὶ ἡμεῖς βοήσομεν πρὸς αὐτόν" ε Εὐφράνθημεν ἀνθ᾽ ὧν ἡμερῶν ἐταπείνωσας ἡμᾶς, ἑτῶν ὧν εἴδομεν κακά. » Καὶ ὑμεῖς δὲ τῆς αἰτήσεως τυχόντες, ἀνυμνοῦντες αὐτὸν ἐρεῖτε " ε« Εὐλογητὸς ὁ Θεὸς ὅς οὐκ ἀπέστησε τὴν προσευχὴν ἡμῶν, καὶ τὸ ἔλεος αὑτοῦ ἀφ᾽ ἡμῶν. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας. ᾿Αμήν. » Ὅτι καὶ μετὰ τὴν ἐγανθρώπησιν δις Υἱος ο Κύριος ἡμῶν Ἰησοῦς Χριστός. Οἱ τὰς καθ᾽ ἡμῶν συκοφαντίας συντεθειχότες εἰς δύφ μερίζειν ἡμᾶς φασιν υἱοὺς τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστόν. Ἡμεῖς δὲ τοσοῦτον ἀπέχομεν τοῦ ταῦτα φρονεῖν, ὅτι καὶ τοὺς ταῦτα λέγειν τολπαρὰ τῆς θείας Γραφῇς προσκυνεῖν ἐδιδάχθημεν, Β τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν,. τὸν μονογενῇ Υἱὸν τοῦ Θεοῦ, τὸν ἐνανθρωπήσαντα Θεὸν Λόγον" τὸν γὰρ αὐτὸν ὁμολογοῦμεν, κσὶ Θεὸν προαιώνιον, καὶ ἄνθρωπον διὰ τὴν τῶν ἀνθρώπων σωτηρίαν ἐπ᾽ ἐσχάτων τῶν ἡμερῶν γενόμενον " γενόμενον δὲ ἄνθρωπον οὐ τῇ τροπῇ τῆς θεότητος, ἀλλὰ τῇ προσλήψει τῆς ἀνθρωπότητος. "Ατρεπτὸν γὰρ ἔχει τὴν τῆς θεότητος φύσιν καὶ ἀναλλοίωτον, καθάπερ ὁ πρὸ τῶν αἰώνων γεννήσας αὐτὸν Πατὴρ, καὶ ὅπερ ἄν τις ἐπὶ τῆς τοῦ Πατρὸς οὐσίας νοήσειε, καὶ ἐπὶ τῆς τοῦ λΙονογενοῦς τοῦτο πάντως εὑρήσει. Ἐξ ἐχεΐίνης γὰρ τῆς; οὐσίας γεγέννηται. Καὶ τοῦτο διδάσκων ὁ Κύριος ἔφη τῷ Φιλίππῳ" ε« Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. » Καὶ πάλιν ἑτέρωθι" ε« Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ὃστι. » Καὶ ἀλλαχοῦ" ε Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν. » Καὶ ἕτερα δὲ μυρία ἔστιν εὑρεῖν τὸ ταυτὸν τῆς οὐσίας σημαίνοντα Θεὸς μὲν οὖν οὐκ ἐγένετο, ἀλλ᾽ ἣν’ ε Ἐν ἀρχῇ γὰρ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. » ΓΑνθρωπος δὲ οὐκ ἦν, ἀλλ᾽ ἐγέ- ᾿ς γψξτο, ἐγένετο δὲ προσλαδὼν τὸ ἡ μέτερον " τοῦτο γὰρ ὁ μακάριος ἔφη Παῦλος" « Ὃς ἐν μορφῆ Θεοῦ ὑπάρχων, οὐκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽. ξαυτὸν ἐκένωσε, μορφὴν δούλου λαθών. » Καὶ πάλιν" «ε Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμόάνεται, ἀλλὰ σπέρματος ᾿Αδραὰμ ἐπιλαμθάνεται. ν Καὶ αὖθις " « Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, παραπλησίως καὶ αὐτὸς μετέσχε τῶν αὐτῶν. » Οὕτω καὶ παθητὸς ἣν καὶ ἀπαθὴς, καὶ θνητὸς καὶ ἀθάνατος παθητὸς μὲν καὶ θνητὸς ὡς ἄνθρωπος, ἀπαθὴς δὲ καὶ ἀθάνατος ὡς Θεός. Ὡς γὰρ Θεὸς τὴν σάρκα τὴν οἰκείαν τεθνηχυῖαν ἀνέστησεν αὐτοῦ γάρ ἔστι φωνή " ε Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡ μέραις ἐγερῶ αὐτόν" » καὶ ὡς ἄνθρωπος δὲ μέχρι τοῦ πάθους ἦν παθητὸς καὶ θνητός " μετὰ γὰρ τὴν ἀνάστασιν, καὶ ὡς ἄνθρωπος ἔχει τὴν ἀπάθειαν καὶ τὴν ἀθανασίαν καὶ τὴν ἀφθαρσίαν καὶ τὰς θεοπρεπεῖς ἀφίησιν ἀστραπάς " οὐκ εἰς θεότητος φύσιν κατὰ τὴν σῶμα (τοῦτο γὰρ μόνης τῆς θείας φύσεως ἴδιον), ἀλλ᾽ ἐν τῇ προτέρᾳ μένων περιγραφῇ. Τοῦτο γὰρ διδάσκων καὶ μετὰ τὴν ἀνάστασιν ἔφη τοῖς μαθηταῖς " ε Βλέπετε τὰς χεῖράς μου καὶ τοὺς πόδας μον, ὅτι αὐτὸς ἐγώ εἰμι ψηλαφήσατέ με, καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα. » Οὕτως ὁρώμενος εἰς οὐρανοὺς ἀνελήλυθεν" οὕτως ἥξειν αὖθις ὑπέσχετο" οὕτω: αὐτὸν ὄψονται καὶ οἱ πιστεύσαντες καὶ οἱ σταυρώσαντες " ε θψονται γὰρ, φησὶν, εἰς ὃν ἐξεκέντησαν, » Ἕνα τοιγαροῦν προσκυνοῦμεν Υἱὸν, ἑκατέραν δὲ φύτιν τελείαν ἐν αὐτῷ θεωροῦμεν, καὶ τὴν λαθοῦσαν, καὶ τὴν ληφθεῖσαν καὶ τὴν ἐκ τοῦ Θεοῦ, Β καὶ τὴν ἐκ Δαδίδ, Τούτου γὰρ χάριν καὶ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος καὶ υἱὸς τοῦ Δαδὶδ ὀνομάζεται, ἑκατέρας φύσεως τὴν ἁρμόττουσαν ἑλκούσης προσἡγορίαν " διά τοι τοῦτο καὶ Θεὸν αὐτὸν καὶ ἄνθρωπον ἡ θεία ὀνομάζει Γραφὴ, καὶ ὁ μακάριος Παῦλος βοᾷ " « Εἷς Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτραν ἀντὶ πάντων. » ᾿Αλλ᾽ ἐνταῦθα αὐτὸν ἄνθρωπον ὀνο- ᾿μάσας, ἑτέρωθι προσαγορεύει Θεόν. ε« Προσδεχόμενοι γὰρ, φησὶ, τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξῃς τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. » ᾿Αλλαχοῦ δὲ ἀμφότερα κατὰ ταυτὸν τίθησιν" « Ἐξ ὧν γὰρ, φησὶν, ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὧν ἐπὶ πάντων Θεὸς εἰς τοὺς αἰῶνας. ᾿Αμήν. » Καὶ τὸν αὐτὸν καὶ ἐξ Ἰουδαίων κέκληκε, κατὰ σάρκα, καὶ ἐπὶ πάντων Θεὸν, ὡς Θεόν. Οὕτως ὁ προφήτης Ἡσαΐας εἰρηκώς" « ΓΑνθρωπος ἐν πληγῇ ὧν, καὶ εἰδὼς φέρειν μαλακίαν " οὗτος τὰς ἀνο-. μίας ἡμῶν φέρει καὶ περὶ ἡ μῶν ὀδυνᾶται "» ἐπήγαγε μετ᾽ ὀλίγα " ε Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; » Τοῦτο ὃὲ οὐκ ἀνθρώπινον, ἀλλὰ θεῖον. Οὕτω διὰ τοῦ. Μικαίου φησὶν ὁ Θεός" ε Καὶ σὺ, Βηθλεὲμ, γῆ ἾἸού δα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα" ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. Καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾽ ἀρχῖις ἀφ᾽ ἡμερῶν αἰῶνος. » Καὶ τῷ μὲν εἰπεῖν, ε« Ἔχ σοῦ γὰρ ἐξελεύσεταί μοι ἡγούμενος, ν τὴν τῆς ἐνανθρωπήσεως οἰκονομίαν ὑπέδειξε "τῷ δὲ προσθΞῖναι, ε Αἱ ἔξοδοι αὑτοῦ ἀπ’ ἀρχῆς ἀφ᾽ ἡμερῶν αἰῶνος, » παρ- Ὁ ἐδήλωσε πρὸ τῶν αἰώνων τὴν ἐκ τοῦ Πατρὸς γεν η- Ταῦτα παρὰ τῆς θείας διθαχθέντες Γραφῆς, καὶ τοὺς ἐν διαφόροις διαλάμψαντας τῆς Ἐκκλησίας διδασκάλους ταῦτα φρονοῦντας εὑρόντες, ἄσυλον φυκαὶ ἕνα μὲν προσκυνοῦμεν Υἱὸν τοῦ Θεοῦ, ὡς ἕνα Θεὸν Πατέρα, καὶ ἕν ἅγιον Πνεῦμα " σαρκὸς μέντοι καὶ θεότητος τὸ διάφορον ἐπιστάμεθα. Καὶ ὥσπερ τοὺς εἰς δύο υἱοὺς μερίζοντας τὸν ἕνα Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ἔξω βαίνειν φαμὲν τῆς ὑπὸ τῶν ἁγίων ἀποστόλων τετριμμένης οὕτω καὶ τοὺς μίαν λέγοντας γεγενῆσθαι φύσιν τὴν θεότητα τοῦ Μονογενοῦς καὶ τὴν ἀνθρωπότητα, εἰς τὸν ἕτερον κρημνὸν ἀποχλίνειν φαμέν. Ταῦτα φρονοῦμεν, ταυτα κηρύττομεν ὑπὲρ τούτων ἀγωνιζόμεθα τῶν ᾿ δογμάτων. Ὅτι δὲ συχοφαντοῦσιν οἱ δύο λέγοντες πρεσδεύειν ἡμᾶς υἱοὺς, βοᾷ τῶν πραγμάτων ἡ μαρτυρία " τοὺς γὰρ τῷ παναγίῳ προσιόντας βαπτίσματι τὴν ἐχτεθεῖ.-. σαν ἐν Νικαίᾳ πίστιν διδάσκομεν " καὶ τὸ τῆς παλιγπιστεύοντας εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, ἑνικῶς ἑἐχάστην προσηγο- Ρίαν προσφέροντες, καὶ μέντοι καὶ ταῖς ἐκκλησίαις διηνεκῶς λειτουργοῦντες, δοξάζειν εἰώθαμεν τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα " οὐκ υἱοὺς, ἀλλ᾽ Υἱόν. Εϊ τοίνυν δύο φαμὲν υἱοὺς, τίς ὁ παρ" ἡμῶν δοξαζόμενος, καὶ τίς ὁ μένων ἀγέραστος : Οὐ γὰρ εἰς τοσοῦτον μανίας ἐληλάκαμεν, ὥστε δύο μὲν λέγειν υἱοὺς, μηδεμιᾶς δὲ τιμῆς τὸν ἕτερον ἀξιοῦν. Δήλη τοιγαροῦν κἀντεῦθεν ἡ συκοφαντία γεγένηται" ἡμεῖς γὰρ ἕνα προσκυνοῦμεν Υἱὸν μονογενῇ τὸν ἐνανθρωπήσαντα Θεὸν Λύγον - τὴν ἁγίαν δὲ Παρθένον Θεοτόκον ἀποκαλοῦμεν, ἐπειδὴ τὸν Ἐμμανουὴλ γεγέννηκεν, ὃς ἑρμηνεύεται, Μεθ' ἡμῶν ὁ Θεός. Ὁ δὲ περὶ τοῦ Ἐμμανουὴλ προαγορεύσας προφήτης μετ᾽ ὀλίγα πάλιν τοιαῦτα περὶ αὐτοῦ γέγραφεν, ὅτι « Παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὥμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ, μεγάλης βουλῇς ΓΑγγελος, θαυμαστὸς, θουλος, Θεὸς ἰσχυρὸς, ἐξουσιαστὴς, ἄρχων εἰρήνης, Πατὴρ τοῦ μέλλοντος αἰῶνος, ν» Εἰ δὲ Θεὸς ἰσχυρὸς «ὸ τεχθὲν ὑπὸ τῆς Παρθένου προσηγόρευται βρέφος, εἰκότως ἄρα ἡ τεκοῦσα Θεοτόχος ὠνόμασται" μετέλαχε γὰρ ἡ τεκοῦσα τῆς τοῦ τεχθέντος τιμῆς, καὶ ἔστιν ἡ Παρθένος καὶ μήτηρ, ὡς ἀνθρώπου, τοῦ Δεσπότου Χριστοῦ, καὶ δούλη πάλιν, ὡς Δεσπότου καὶ Ποιητοῦ καὶ Θεοῦ. Διὰ ταύτην τῶν φωνῶν τὴν διαφορὰν καὶ ἀπάτωρ ὑπὸ τοῦ θεσπεσίου Παύλου καὶ ἀμήτωρ καλεῖται καὶ ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μῆτε ζωῆς τέλος ἔχων. ᾿Απάτωρ μέν γάρ ἐστι κατὰ τὸ ἀνθρώπινον " ἐκ μόνης γὰρ, ὡς ἄνθρωπος, ἐτέχθη μητρός" ἀμήτωρ δέ ἐστιν, ὡς Θεός" ἐκ μόνου γὰρ ἐκ τῶν αἰώνων ἐγεννήθη Πατρός - καὶ ἀγενεαλόγητος πάλιν ὡς Θεὸς, ἀλλὰ καὶ γενεαλογεῖται ὡς ἄνθρωπος. ε Βίδλος γὰρ, φησὶ, γενέδξεως Ἰησοῦ Χρισταῦ, υἱοῦ Δαβὶδ, υἱοῦ ᾿Αδραάμ. ν Γενεαλογεῖ δὲ αὐτὸν καὶ Δουχᾶς ὁ θεσπέσιος. Οὕτω πάλιν, ὡς Θεὸς, ἀρχὴν ἡμερῶν οὐκ ἔσχε, πρὸ γὰρ τῶν αἰώνων γεγέννηται" οὔτε μὴν ζωῆς τέλος ἔχει, ἀθάνατον γὰρ ἔχει καὶ ἀπαθῇ τὴν φύσιν, Ὡς δὲ ἄνθρωπος καὶ ἀρχὴν ἔσχεν ἡ μερῶν" ἐπὶ γὰρ Αὐγούστου Καίσαρος ἐγεννήθη " καὶ ζωῆς τέλος ἔσχεν " ἐπὶ γὰρ Τιδερίου Καίσαρος ἐσταυρώθη. ᾿Αλλὰ νῦν, ὡς ἔφην, καὶ τὴν ἀνθρωπείαν φύσιν ἀθάνατον ἔχει, καὶ ὡς ἀνελήφθη πάλιν ἥξει κατὰ τὴν τῶν ἀγγέλων φωνήν. « Οὗτος γὰρ, ἔφησσν, ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὑτὸν πορευόμενον εἰς τὸν οὐρανόν. » - Ἰαύτην ἡμῖν τὴν διδασκαλίαν οἱ θεῖοι προφῆται προσήνεγκαν, ταύτην ὁ τῶν ἁγίων ἀποστόλων χορός " ταύτην οἱ κατὰ τὴν ἑῴαν καὶ τὴν Ἑσπέραν διαπρέψαντες ἅγιοι: Ἰγνάτιος ἐκεῖνος ὁ πολυθρύλλητος, ὁ διὰ τῆς τοῦ μεγάλου Πέτρου δεξιᾶς τὴν ἀρχιερωσύνην δεξάμενος, καὶ ὑπὲρ τῆς εἰς Χριστὸν ὁμολο- Υἱας θηρῶν γενόμενος ἀγρίων βορά Εὐστάθιος ὁ μέγας, ὁ τῆς συναθροισθείσης συνόδου. πρωτεύσας καὶ διὰ τὸν θερμὸν ὑπὲρ τῆς εὑσεδείας ζῆλον τὴν ὕπερορίαν οἰκήσας. Ταύτην Μελέτιος ὁ πάνυ μετὰ τῶν ἴσων παθημάτων ἐχήρυξς " τρὶς γὰρ καὶ αὐτὸς ὑπὲρ τῶν ἀποστολικῶν δογμάτων ἐξηλάθη τῆς ποίμνης " ταύτην Φλαδιανὸς ὁ τὸν ἐκεῖ θρόνον διακοσμήσας " ταύτην Ἐφραῖμ ὁ θαυμάσιος τὸ τῆς θείας χάριτος ὄργανον, τῇ Σύρων γλώττῃ χρησάμενος, ἀνάγραπτον ἡμῖν τὴν ὠφέλειαν κατέλιπε. Ταῦτα Κυπριανὸς ὁ πανεύφημος ὁ τὴν Καρχηδόνα καὶ τὴν Λιδύην ἅπασαν χυδερνήσας, καὶ τὸν διὰ πυρὸς ὑπὲρ Χριστοῦ καταδεξάμενος θάνατον " καὶ Δάμασος ὁ τὴν μεγάλην θρόνον κοσμήσας, τῇ Ῥωμαίων γλώττῃ καὶ κηρύττοντες καὶ συγγράφοντες διετέλεσαν. Ταῦτα τῆς ᾿Αλεξανδρέων οἱ μεγάλοι φωστῆρες, ᾿Αλέξανδρος καὶ ᾿Αθανάσιος, καὶ ὁμοφρονοῦντες, τοὺς παρὰ πάντων ἀδομένους κινδύνους ὑπέμειναν. Ταύτην καὶ οἱ τῆς τοῖς ποιμνίοις προσήνεγκαν, Γρηγόριος ὁ λαμπρὸς τῆς εὐσεδείας συνήγορος, Ἰωάννης ὁ τῆς οἰκουμένης διδάσκαλος, ᾿Αττικὸς ὁ τὴν ἐχείνων προεδρίαν καὶ διδασκαλίαν δεξάμενος. Τούτοις Βασίλειος ὁ φανότοὺς αὐτοὺς ἐκείνω γεννήτορας αὐχήσας, καὶ ᾿Αμφιλόχιος ὁ δι᾽ ἐκείνον τῆς ἀρχιερωσύνης τὸ δῶρον. λαδὼν, οὐ μόνον τοῖς ἐπ᾽ αὐτῶν ἀνθρώποις τὴν διδαακαλίαν προφήνεγχαν, ἀλλὰ καὶ ἡμῖν διὰ τῶν συγγραμμάτων τὴν ὠφέλειαν κατέλεπον. ᾿Αλλὰ γὰρ ἕπιλείψει με ἡ ἡμέρα Πολύκαρπον καὶ Εἰρηναῖον, καὶ Μεθόδιον, καὶ Ἱππόλυτον, καὶ τοὺς ἄλλους τῆς Ἐκκλησίας διδασκάλους ἀπαριθμούμενον. Συντόμως τοίνυν φαμὲν, ὡς ἡμεῖς τοῖς θείοις λογίοις ἀχολουθοῦμεν καὶ τούτοις ἅπασι τοῖς ἁγίοις. Διὰ γὰρ τῆς τοῦ Πνεύματος χάριτος εἰς τὸ τῆς θεοπνεύστου Γραφῇς καταδύντες βάθος, αὐτοὶ δὲ τὴν αὐτῆς διάνοιαν ἔγηωσαν, καὶ τοῖς μαθεῖν βουλομένοις δήλην ταύτην ἀπέφηναν. Οὐδὲ γὰρ ἡ διαφορὰ τῶν γλωττῶν διαφορὰν δογμάτων εἰργάσατο" χρουνοὶ γὰρ ἦσαν τῆς τοῦ θείου Πνεύματος χάριτος, ἐκ μιᾶς πηγῆς τὸ νᾶμα δεχόμενοι.
Lian ēlgēsa tois anathematismois entychōn, ous apesteilas anatrepsai toutous engraphōs hēmin 'keleusas, kai tēn hairetikēn autōn ennoian gymnēn hapasi katastēsai. Ēlgēsa de hoti anēr poimainein lachōn kai poimnēn tosautēn pepisteumenos, kai therapeuein ta asthenē tōn prodatōn gmenos, nosei men autos, kai lian sphodrōs, anapimpląn te peiratai tēs noson kai ta thremmata, kai «hōn agriōn thēriōn chalepōtera ta poimainomena kathistēsin. Hoi men gar ta diesparmena, kai tēs poimnēs kechōrismena diaspōsin harpazontes" ho de en mesǭ tautēs tynchanōn, kai sōtēr einai kai phylax nenomismenos, lathraian tēn planēn tois peithomenois eniēsi. To men gar prophanōs polemoun, dynaton kai phylaxasthai" to hoe en schēmati philias tēn epidoulēn prospheron, aphylakton heuriskei ton polemoumenon, kai rhądian autǭ tēn bladēn entithēsi" dio kai tōn exōthen polemountōn hoi endothen polemountes eisi ᾿ Touti me meizonōs hēniase, to en eusedeias onomati te kai schēmati, kai en poimenos axiōmati tynchanonta tas hairetichas kai blasphēmous rhēxai phōnas" kai tēn palai sdestheisan ᾿Apolinariou phlēnaphon homou kai dyssethę̄ didaskalian ananeōsasthai. Pros te toutois to mē monon tauta presdeusai, alla kai tous mē peithomenous autǭ symdlasphēmein matisai tolmēsai" eiper alēthōs autou tauta ta gennēmata, kai ou tōn echthrōn tis tēs alētheias, hōs ex ekeinou tauta syntetheichōs errhipsen en mesǭ, kata to mytheuomenon ekeino mēlon tēs eridos, eis hypsos egeirōn tēn phloga. Egō toinyn, eit᾽ ekeinos, eit᾽ allos tis, hōs ex echeinou tauta syntetheiche, tǭ phōti tou panagiou Pneumatos synergǭ pros tēn ereunan tēs hairetikēs Ō chkachodoxias chrēsamenos, kata to metron tēs dothei-sēs moi dynameōs diēlenxa tauta, hōs hoion te ēn" kai tas euangelikas kai apostolikas antethēcha didaskalias" kai to allokoton tou dogmatos edeixa" kai hosēn echei diaphōnian pros ta theia dogmata pepoiēka phaneron᾽ parexetasas auta tois tou theiou Pneumatos logois, kai didaxas hopōs asymphōna, kai tōn theiōn allotria. Pros de tēn tou anathematismou tolman tosouton erō, hoti Paulos, ho megalophōnotatos tēs alētheias chērnyx, tous paraphtheirantas ta euangelika kai apostolika didagmata anethematise, kai tōn angelōn thei. ou tous emmenontas tois dotheisin orois hypo tōn theologōn andrōn᾽ toutous gar kai eulogiais ōchyrōsen, eipōn e« Hosoi tǭ kanoni toutǭ stoichēsousin, eirēnē ep᾽ hautous, kai heleos, kai epi ton Israēl tou Theou. » Drepesthō toinyn ho tōn logōn toutōn patēr ek tēs apostolikę̄s aras tōn oikeiōn ponōn ta epicheira, kai tōn hairetichōn spermatōn ta dragmata" hēmeis de tę̄ tōn hagiōn Paterōn emmenoumen dida- Hypetaxa de kai tas gegenēmenas antirrhēseis tę̄de mou tę̄ epistolę̄, hina anagnous dochimasais, ei dynatōs tōn hairetichōn prodlēmatōn tēn lysin e poiēton tetheikōs, exēgagon tēn anterrhēsin, hopōs. an rhą- B diōs tois entynchanousin hē katanoēsis genētai, kai saphēs tōn dogmatōn ho elenchos. RhNA΄. --- Theodōrētou pros tous en tę̄ Euphratēsią,(. kai Osroēnę̄, kai Syrią, kai Phoi- Horōn tēn en tǭ paronti chairǭ tēs Ekklēsias katastasin kai tēn enanchos epanastasan tę̄ hierą nēi zalēn, kai tas sphodras kataigidas kai tōn chymas tōn tēn prosdolēn kai tēn batheian schotomēnēn, kai pros toutois tōn plōtēriyn tēn erin, kai tōn eretpein lachontōn tēn machēn, kai tēn tōn chydernētōn methēn, kai apaxaplōs tēn tōn kakōn aōrïan, tōn Hieremiou thrēnōn anamimnēschomai, kai met᾽ echeinou boō" » Tēn koilian mon, tēn koilian mou egō algō, kai ta aisthētēria tēs kardias mou maimassei hē Psychē mou, sparassetai kai ē kardia mon, » kai pēgas dakryōn epizētō, hina tais lidasi tōn ophthalmōn, to poly tēs athymias aposchenasōmai nephos. Deon gar en houtōs agriǭ cheimōni kai tous chydernētas egrēgorenai, kai tǭ klydōni machesthai, kai tēs tou skaphous sōtērias phrontizein kai tous nautas tēs kat᾽ allēlōn eridos apostantas euchę̄ kai technę̄ ta deina dialyein’ kai tous plōtę̄ras hēsychę̄ kathēsthai" kai mēte allēlois mēte tois chydernētais zygomachein" ton de tēs thalattēs hiketeuein Despotēn, hina neumati metathalę̄ ta skythrōpa. Toutōn men oudeis ouden ethelei poiein’ hōs en nyktomachią de allēlous agnoēsantes, kai tous enantious katalipontes, kath᾽ hēmōn autōn panta dapanōmen ta belē, kai tous homophylous hōs polemious titrōschomen, hoi de plēsion hestōtes gelōsin hēmōn tēn methēn, kai tois hēmeterois epentryphōsi kakois, kai chairousin, hyp᾽ allēlōn hēmas horōntes dapanōmenous" aitioi de toutōn hoi tēn apostolikēn diaphtheirai pistin philoneichēsantes kai tois euangelikois dogmasin allokoton didaskalian epitheinai tolmēsantes" kai ta dyssedę̄ kephalaia, ha meta anathematismōn eis tēn basilida polin exepempsan, dexamenoi, kai tais oikeiais hypographais, hōs phēēthēsan, bethdaiōsantes, ha saphōs ek tēs pikras ᾿Apolinariou bedlastēche rhizēs. Metechei de kai tēs ᾿Areiou kai Eunomiou ᾿ ei de tis achrithōs katidein ethelēseien, oude tēs Oualentinou kai Markiōnos amoira dyssedeias tynchanei. En men gar tǭ prōtǭ kephalaiǭ tēn hyper hēmōn gegenēmenēn oikonomian echoallei" ouk aneilēphenai ton Theon Logon physin anthrōpeian, all᾽ auton eis sarka metadlēthēnai didaskōn" kai dokēsei kai phantasią tēn tou Sōtēros hēmōn enanthrōpēsin, all᾽ ouk alētheią gegenēsthai dogmatizōn. Tauta de tēs Maryparchei gennēmata. En de tǭ deuterǭ kai tritǭ kephalaiǭ, hōsper epilathomenos hōn en prooimiois exetheto, tēn kath᾽ hypostasin henōsin eisagei, kai synodon kath᾽ henōsin physikēn, chratin tina kai synchysin dia toutōn tōn onomatōn gegenēsthai didaskōn tēs te theias physeōs kai tēs tou doulou morphēs. Touto tēs hairetichę̄ēs ᾿Apolinariou kainotomias esti kyēma. En de tǭ tetartǭ kephalaiǭ apagoreuei tōn euangelikōn kai apostolikōn phōnōn tēn diairesin, kai ouk eą kata tas tōn orthodoxōn Paterōn didaskalias tas men theoprepeis phōnas peri tēs theias eklamdanesthai physeōs tas de tapeinas kai anthrōpinōs eirēmenas tę̄ analēphtheisę̄ prosaptein anthrōpotēti' kai enteuthen toinyn estin heurein tous euphrogountas tēn tēs asetheias syngeneian. Areios gar kai Eunomios, ktisma kai ex ouk ontōn, kai doulon ton monogenē Huion tou Theou einai phaskontes, ta tapeinōs hypo tou Despotou Christou kai anthrōpinōs eirēmena tę̄ theotēti autou prosapsa! tetolmēkasi" to heteroousion enteuthen kai to anomoion kataskeuazontes. Pros toutois, hina synelōn eipō, autēn tēn apathē kai atrepton tou Christou theotēta kai pathein, kai staurōthēnai kai apothanein kai taphēnai: diagoreuei. Touto de kai tēs ᾿Areiou kai Eunomiou manias epekeina" oude gar hoi ktisma tolmōntes apokalein ton Poiētēn tōn holōn kai Dēmiourgon, eis ē tautēn exōkeilan tēn asedeian. Blasphēmei de kai eis to hagion Pneuma" ouk ek tou Patros auto legōn ekporeuesthai, kata tēn tou Kyriou phōnēn, all᾽ ex Huiou tēn hyparxin echein. Kai houtos de tōn ᾿Apolinaoiou spermapkōn ho karpos" geitniazei de kai tę̄ Machedoniou ponērą geōrtią. Toiauta tou Aigyptiou ta kyēmata, ponērou patros alēthōs engona ponērotera. Tauta de deon hē amdlōthridia poiēsai chyophoroumena, hē euthys techthenta diaphtheirai tous tōn psychōn tēn iatreian enchecheirismenous, hōs olethria kai tēs hēmeteras physeōs dēlētēria, echtrephousin hou gen nadai, kai pollēs axiousi spoudēs ep᾽ olethrǭ sphōn autōn kai tōn tas akoas autois hypechein anechomenōn. Hēmeis de ton patrǭon chlēę̄ron asylon phnlattein spoudazomen, kai hēn parelathomen pistin meth᾽ hēs akēraton diatēroumen " kai homologoumen ton Kyrion. hēmōn Iēsoun Christon, Theon teleion kai anthrōpon. teleion, ek psychēs logikēs kai sōmatos pro aiōnōn men ek tou Patros gennēthenta kata tēn theotēta". ep᾽ eschatōn hoe tōn hēmerōn di᾽ hēmas kai dia tēn. hēmeteran sōtērian ek Marias tēs Parthenou" ton auton homoousion tǭ Patri kata tēn theotēta, kai. homoousion. hēmin kata tēn anthrōpotēta Dys. gar physeōn henōsis gegone. Dio hena Christon, hena Huion, hena Kyrion homologoumen" oute gar tēn henōsin. chyomen, kai asynchyton autēn gegenēsthai pisteuomen, tǭ Kyriǭ. peithomenoi legonti tois Ioudaiois" « Lysate ton naon touton, kai en trisin hēmerais he serō hauton. » Ei de krasis egegonei kai synchysis, kai mia physis ex amphoin apetelesthē, echrēn eipein" Lysate me, kai en trisin hēmerais egerthēsomai. Nyn de deiknys hōs allo men ho Theos kata tēn physin. allo de ho naos, heis de Christos amphotera, e Dysate, phēsi, ton naon touton, kai en trisin hē merais. egery auton, n saphōs didaskōn, hōs hoti ouk ho Theos hēn e lyomenos, all᾽ ho naos. Kai tou men hē physis tēn lysin hypedecheto, tou de hē dynamis ēgeire to lnomenon. Theon de kai anthrōpon ton Christon homologoumen tais theiais akolouthountes Graphais. Hoti men gar Theos Kyrios hēmōn Iēsous Christos, ho makarios Iōannēs ho euangelistēs boą" e En archę̄ ēn ho Logos, kai ho Logos hēn pros ton Theon, kai Theos ēn ho Logos houtos ēn en archę̄ pros ton Theon’ panta di᾽ autou egeneto, kai chōris autou egeneto oude hen ho gegone.» Kai palin" «Ēn to phōs to alēthinon, ho phōtizei panta anthrōpon erchomenon eis ton kosmon. » Kai autos de ho Kyrios diarrhēdēn didaskei legōn e« Ho heōrakōs eme, heōrake ton Patera mon. » Kai' « Egō kai ho Patēr hen esmen" chagō en tǭ Patri, kai ho Patēr en emoi, » Kai ho makarios Paulos en men tę̄ pros He oraious phēsin" e« Hos hōn apaugasma tēs doxēs kai charaktēr tēs hypostaseōs autou, pherōn te ta panta tǭ rhēmati tēs dynameōs hautou. n En de tę̄ pros Philippēsious " « Touto phroneisthō en hymin, phēsin, ho kai en Christǭ Iēsou, hos en morphę̄ Theou hyparchōn, ouk harpagēn Ho hēgēsato to einai isa Theǭ" all᾽ heauton ekenōse morphēn doulou lathōn. n En de tę̄ pros Rhōmaious- « Hōn hoi pateres kai ex hōn ho Christos to kata sarka, ho hōn epi pantōn Theos eulogētos heis tous aiōnas. ᾿Amēn. » En de tę̄ pros Titon" « Prosdechomenoi tēn makarian elpida kai epiphaneian tēs doxēs tou megalou theou kai Sōtēros hēmōn Iēsou Christou.» Kai Hēsaias de boą, hoti e Paidion egennēthē hēmin, huios kai edothn, hēmin, hou hē archē epi tou hōmou hautou, kai Chaleixai to onoma autou megalēs boulēs GAngelos, thaumastos, symdoulos,: Theos ischy-᾿ rys, exousiastēs, archōn eirēnēs, Patēr tou mellontos aiōnos. » Kai palin" « Hopisō sou, phēsin, ako-. louthēsousi. dedemenoi cheiropedais, kai en hodoi proseuxontai, hoti en soi Theos esti, kai ouk esti Theos plēn sou. Sy gar hei Theos, kai ouk ēdeisan, Theos tou Israēl Sōtēr. » Kai to Emmanonēl de onoma, Theou kai anthrōpou tynchanei sēmantikon, ermēneuetai gar, kata tēn tou Euangeliou didaskalian, Meth" hēmōn ho Theos, toutestin, en anthrōpǭ Theos, en tę̄ hēmeterą physei Theos. Kai ho theios de Hieremias prothespizei legōn" « Houtos ho Theos hēmōn, ou logisthēsetai heteros pros auton" exeure pasan hodon epistē-" mēs, kai edōken autēn Iachōd tǭ paidi hautou, kai Israēl tǭ ēgapēmenǭ hyp᾽ autou. Meta tauta epi tēs gēs hōphthē, kai tois anthrōpois synanestraphē.» Kai allas d᾽ an tis myrias heuroi phōnas ech te tōn theiōn Euangeliōn kai tōn apostolikōn syngrammatōn, kai ek tōn prophētikōn thespismatōn, deichknyousas, hoti ϑeos apēn don ho Kyrios hēmōn Iēsous Christos. Hoti de kai andrōkoi meta tēn enanthrōpēsin prosagoreuetai, didaskei men autos ho Kyrios, Ioudaiois dialegomenos kai boōn’ e Ti me zēteite apokteinai, anthrōpon, hostis tēn alētheian hymin lelalēka? » kai ho makarios Paulos en tę̄ pros Korinthious proterą legōn’ e Epeidē gar di᾽ anthrōpou ho ϑanatos, kai di᾽ anthrōpon anastasis nekrōn. » Kai deiknys peri tinos legei, hermēneuei to eirēmenon, houtōsi legōn e« “Hōsper gar. en tǭ ᾿Adam apothnēskousin, houtō kai en tǭ Christǭ pantes zōopoiēthēsontai. » Kai Timotheǭ de graphōn homoiōs phēsin" e Heis Theos, heis kai mesitēs Theou kai anthrōpōn, anthrōpos Christos Iēsyys. » Kai en tais Praxesin, en ᾿Athēnais dēmēgorōn᾽.« Tous men oun chronous tēs agnoias hyperidōn ho Theos, phēsi, ta nyn parangellei pasi pantachou metanoein" kathoti estēsen hēmeran, en ē mellei krinein tēn oikoumenēn en dikaiosynę̄, an andri hǭ hōrise, pistin paraschōn pasin, anastēsas auton ek nekrōn. » Kai. ho makarios Petros Ioudaiois dialegomenos, e« GAndres, phēsin, Israēlitai, akousate tous logous toutous Iēsoun ton Nazōraion, andra apo tou Theou apodedeigmenon eis hymas sēmeiois kai terasi, kai dynamesin hois, epoiē- r sen ho Theos di" autou. » Kai ho prophētēs de Hēsaïas pou Despotou Christou ta pathē proagoreuōn, hon pro bracheōn ōnomase theon, touton anthrōpon apokalei legōn’ « Anthrōpos en plēgę̄ hōn, kai eidōs pherein malakian. houtos tas anomias hēmōn pherei, kai hyper hēmōn odynatai, » Kai allas d᾽ an homophōnous martyrrhias syllexas ek tēs hagias Graphēs, enethēcha an tę̄ epistolę̄, ei mē tēn hymeteran theosedeian ēpistamēn bion echein tēn tōn theïōn lo- kata ton en Psalmois makarizomenon Tę̄ hymeterą toinyn philoponeą katalipōn tēn tōn martyriōn syllogēn, epi ta prokeimena badioumai. Theon toinyn alēthinon kai anthrōpon alēthinon ton Kyrion hēmōn Iēsoun Christon homologoumen, ouk eis dyo prosōpa diairountes ton hena, alla dyo physeis asynchytōs hēnōsthai pisteuomen. Houtō gar kai tēn polyschedę̄ tōn hairetichōn blatphēmian rhądiōs dielenxai dynēsometha" pollē kai poikilē tōn epanastantōn tę̄ alētheią hē planē, hōs autika dēlōsomen. Markiōn men gar kai Manēs oute aneilēphenai anthrōpeian physin ton Theon Logon phasin, oute ek Parthenou ton Kyrion hēmōn Iēsoun Christon gegennēsthai pepisteukasin ᾿ all᾽ auton ton Theon Logon schēmatisthēnai eis eidos anthrōpeion kai phanēnai hōs anthrōpon, phantasią mallon hē alētheią chrēsamenon. Balentinos de kai Bardisanēs tēn men ennēsin dechontai" tēn hoe analēpsin arnounnai tēs hēmeteras physeōs, hoion tini sōlēni chrēsasthai tę̄ Ēarthenǭ legontes ton Huion tou Theou. Sadellios de ho Lidys, kai Phōteinos, kai Markellos ho Galatēs, kai Paulos ho Samosateus, anthrōspon psilon ek tēs Parthenou gennēthēnai legousi" to de kai Theon einai ton proaiōnion Christon, diarrhēdēn arnountai “Areios hoe kai Eunomios sōma monon aneilēphenai ek tēs Parthenou ton Theon Logon phasin ᾿Apolinarios hoe tǭ sōmati prostithēsi kai psychēn alogon, hōs tēs enanthrōpēseōs tou Theou Logou hyper alogōn, ouk hyper logikōn gegenēmenēs" hē de tōn apostolōn didaskalia teleion anthrōpon hypo teleiou Theou aneilēphthai didaskei" to gar, e Hos en morphę̄ Theou hyparchōn morphēn doulou elathe, » touto dēloi anti physeōs gar kai ousias hē morphē prokeitai " dēloi gar hoti physin echōn Theou, physin elade doulou. Dio tois men prōtois tēs asetheias heuretais Marchiōni kai ga: spoudazomen ek tōn theiōn Graphōn, hoti ou monon Theos, alla kai anthrōpos ho Despotēs Christos. ᾿Areiou de kai Eunomiou kai ᾿Apolinariou to peri tēn oikonomian ateles dēlon poiountes tois agnoousi, teleian einai tēn lēphtheisan apophainometha physin ek tōn theiōn logiōn tou Pneumatos" Sadellion de kai Phōteinou kai Markellou kai Paulon tēn asedeian Ho elenchomen, martyri tę̄ theią Graphę̄ kechrēmenoi kai deiknyntes, hōs ouk anthrōpos monon, alla kai theos proaiōnios kai tǭ Patri homoousios ho Despotēs Christos. Hoti gar psychēn anelade logikēn, autos ho Kyrios didaskei legōn" e Nyn hē Psychē mou tetaraktai, kai ti eipō? Pater, sōson me ek tēs hōras tautēs" alla dia touto ēlthon eis tēn hōran tautēn. » Kai palin" « Perilypos estin hē psychē mon heōs thanaton. »n Kai heterōthi « Exousian echō theinai tēn psychēn mou, kai exousian echō palin lathein autēn’ oudeis airei autēn ap᾽ emou. » Kai ho angelos pros ton Iōsēph' e« Paralade to paidion kai tēn mētera hautou, kai poreuou eis gēn Idraēl᾽ tethnēkasi gar pantes hoi zētountes tēn Psychēn tou paidiou. » Kai ho euangdlistēs ᾿ e Iēsous de proekopten hēlikią, kai syphią, kai chariti para theǭ kai anthrōpois. » Prokoptei de hēlikią kai sophią ou theotēs hē aei teleia, all᾽ hē anthrōpeia physis, hē chronǭ chai ginomenē, kai Hou charin ta men anthrōpina panta tou Despotou Christou, peinan phēmi kai dipsan kai kopon, kai hysnon, kai deilian, kai hidrōtas, kai proseuchēn, kai agnoian, kai hosa toiauta tēs hēmeteras aparchēs einai phamen, hēn analadōn ho Theos Logos ēnōsen heautǭ, tēn hēmeteran pragmateuomenos sōtērian. Ton de tōn chōlōn dromon, kai tōn nekrōn tēn anastasin, kai tas tōn artōn pēgas, kai tēn tou hydatos eis oinan lēn, kai pasas tas allas thaumatourgias tēs theias einai dynameōs erga pisteuomen. Hōs ton auton phēmi dē ton Despotēn Christon, kai paschein, kai pathę̄ lyein paschein men kata to horōmenon, lyein de ta pathē kata tēn arrhētōs oichousan theotēta. Dēloi de touto saphōs kai tōn hierōn Euangeliōn hē manthanomen ekeithen, hōs en phatnę̄ keimenos kai spargana perithedlēmenos, hypo asteros ekērytteto, kai hypo magōn prosekyneito, kai hypo angelōn hymneito, kai diakrinomen eusethōs, hoti ta rhachē, kai spargana, kai tēs klinēs hē aporią, kai hē pollē euteleia, tēs. anthrōpotētos idia. Ho de tōn Magōn dromos kai tou. asteros hē podēgia kai hē tōn angelōn choreia kēryttei. tēn tou kryptomenou theotēta. Houtōs apodidraskei men eis Aigypton, kai tę̄ phygę̄ tēs Hērōdou manias apallatteta:" kai gar anthrōpos ēn. Sysseiei de, kata ton Prophētēn, ta cheiropoiēta Aigyptou" Theos gar hypērche. Peritemnetai. kai phylattei ton nomon kai chatharsious prospherei thysias" ek gar tēs Iessai bedlastēche rhizēs. Kai hypo nomon hōs anthrōpos hēn᾽ kai elyse ton nomon meta tauta, kai dedōke tēn kainēn diathēkēn᾽ nomothetēs gar ēn, kai tautēn autos dōsein dia tōn prophētōn epēngeilato. ᾿Edaptiathē hypo Iōannou" touto deiknysi to hēmeteron. Martyreitai anōthen hypo tou Patros, kai hypo tou Pneumatos deiknytai" touto kēryttei ton proaiōnon. Epeinēsen, alla kai pollas chiliadas ek pente artōn echorese" touto theion, ekeino anthrōpinon. Edipsēse kai ētēsen hydōr, alla pēgē hēn zōēs" kai to men hēn tēs anthrōpinēs astheneias, to de tēs theias dynameōs. ᾿Eichatheudēsen en tǭ ploiǭ, alla kai tēs thalattēs tan zalēn echoimēss " touto tēs pathētēs physeōs, ekeino tēs poiētikēs kai dēmiourgikę̄s kai tēs tois pasi to einai dōrēsamenēs. Ekopiase badisas, alla kai chōlous artepodas eirgasato, kai nekrous en tōn taphōn anestēse" kai to men hēn tēs hyperchosmiou dynameōs, to de tēs hēmeteras astheneias. Edeiliase thanaton, kai helyse thanaton -: kai to men tou thnētou dēlōtikon, to de tou athanaton, mallon de zōopoiou tynchanei sēmantikon. Hestaurōthē, kata ton makarion Paulon, ex astheneias " alla zę̄ ek dynameōs Theou, kata ton auton. ᾿To tēs astheneias onoma didasketō ouk hōs ho pantoloiōtos prosēlōthē, all᾽ hē ek dynameōs Theou zōopoiētheisa physis, kata tēn tou ᾿Apostolou didaskalian, apethane kai etaphē " amphotera tēs tou doulou ᾿myrphēs. Pylas chalkas synetripse kai mochlous sidērous synethlaae, kai katelyse tou thanatou to kratos, kai en trisin hēmerais anestēse ton oikeion naon" tauta tēs tou Theou morphēs ta gnōrismata, kata tēn tou Kyriou phōnēn ᾿"᾿ e« Lysate ton naon touton, kai en trisin hēmerais egerō auton. e Houtōs en tǭ heni Christǭ dia men tōn pathōn theōroumen tēn anthrōpotēta, dia de tōn thaumatōn nooumen autou tēn theotēta. Ou gar eis dyo Christous tas dyo physeis merizomen. Kai ismen, hoti men ek tou Patros ho Theos Logos egennēthē, kai ek spermatos ᾿Audraam. kai Dadid hē hēmetera aparchē proselēphthē. Dio kai ho makarios Paulos phēsi, peri tou ᾿Auraam gomenos" eOukch eipe, Kai tois spermasi sou, hōs epi pollōn, all᾽ hōs eph᾽ henos, Kai tǭ spermati sou, hos esti Christos. » Kai Timotheǭ de graphōn, e Mnēmoneue, phēsin, Iēsoun Christon egēgermenon ek nekrōn ek spermatos Dadid, kata to Euangelion mou. “Kai Rhōmaiois epistollōn " «e Peri tou HuIou autou, phēsi, tou genomenou ek spermatos Dadid ᾿chata ( sarka. » Kai palin" « Hōn hoi pateres kai ex hōn ho Christos to kata sarka. n» Kai ho euangelistēs “ « Bidlos geneseōs Iēsou Christou, huiou Dadid, huiou. ᾿Adraam. n Kai ho makarios Petros en tais Praxesi, « Prophētēs, phēsin, hyparchōn ho Dadid, kai eidōs hoti orkǭ hōmosen autǭ ho Theos ek karpou tēs osphyos autou anastēsein ton Christon kai kathisai epi tou thronou autou " proeidōs elalēse peri tēs anastaseōs autou. » Kai ho Theos tǭ ᾿Adraam phēsi" e« En tǭ spermati sou eneulogēthēsontai panta ta ethnē tēs gēs. n Kai ho Hēsaias de " e« Exeleusetai rhaodos ek tēs rhixēs Iessai, kai anthos ek tēs rhizēs anadēsetai, kai epanapausetai ep᾽ auton pneuma sophias kai syneseōs, pneuma boulēs kai ischyos, pneuma gnōseōs kai eusetheias, pneuma phodou Theou Ho emplēsei auton. n» Kai met᾽ oliga, e Kai estai, phēsin, hē rhiza tou Iessai kai ho anistamenos archein ethnōn " ep᾽ autǭ ethnē elpiousi " kai estai hē ana- Dēlon toinyn ek tōn eirēmenōn, hōs to men kata sarka ho Christos tou. ᾿Adraam kai Dathid hypērchen apogonos, kai tēn autēn autois periekeito physin, kata de tēn theotēta tou Theou proaiōnios estin Huios kai Logos, aphrastōs te kai hyper anthrōpon ek tou Patros gennētheis, kai synaidios hyparchōn hōs apaugasma kai charaktēr kai Logos. Hō? gar logos pros noun kai apaugasma pros to phōs achōristōs echei, houtōs ho monogenēs Huios pros ton heautou Patera. Phamen toinyn ton Kyrion hēmōn Iēsoun Christon Huion einai monogenē tou Theou kai prōtotokon " monogenē͵ men kai pro tēs enanthrōpēseōs, kai meta tēn enanthrōpēsin " prōtotokon de meta tēn ek Parthenou gennēsin " tǭ gar Monogeneïx to Prōtotokos onoma enantion men einai pōs dokei, dioti monogenēs men ho monos ech tinos gennētheis prosagoreuetai, prōtotokos de ho pollōn adelphōn prōtos. Tonde Theon Logon monon ek tou Patros hai theiai Graphai gennēthēnai legousin " ginetai de kai prōtotokos ho Monogenēs, tēn hēmeteran physin eilēphōs ek tēs Parthenou, kai adelphous tous eis auton pepisteukotas prosagoreusai kataxiōsas " hōs einai ton auton monogenę̄ę̄ men katho Theos, prōtotokon de katho anthrōpos. Houtōs hēmeis tas dyo physeis homologountes ton hena Christon proskynoumen, kai mian hautǭ prospheromen tēn proskynēsin. Tēn gar henōsin ex autēs tēs syllēpseōs en tę̄ hagią tēs Parthenou nēdyï gegenēsthai pisteuomen. Dio kai Theotokon kai anthrōpotochon tēn agian Parthenon prosagoreuomen. Epeidē kai autos ho Despotēs Christos, Theos kai anthrōpos hypo tēs theias kaleitai Graphēs. Kai ho, Emmanouēl de, tōn dyo physeōn kēryttei tēn henōsin. Ei de ton Christon Theon kai anthrōpon homologoumen kai legomen, tis houtōs euēthēs, hōs phygein tēn anthrōpotokos phōnēn, meta tēs Theotokou tithemenēn? En gar tǭ Despotę̄ Christǭ tas dyo tithe men prosēgorias dio hē Parthenos tetimētai kai checharitōmenē prosēgorenthē " tis oun eu phronōn paraitēsaito, apo tōn tou Sōtēro: onomatōn apochalesai tēn Parthenon, ē di᾽ ekeinon para tōn ᾿pistōn gerairetai? Ou gar ho ex autēs di᾽ autēn sedasmios, all᾽ autē dia ton ex autēs tais megistais Ei men oun Theos monon ho Christos, kai ek tēs Parthenou tou einai tēn archēn eilēphen, enteuthen monon hē Parthenos onomazesthō kai chaleesthō hōs Theon physei gennēsasa. Ei de Theos kai anthrōpos ho Christos, kai to men hēn aei (oute gar ērxato tou einai" synaïdios gar tǭ gennēsanti), to de ep᾿ eschatōn tōn chairōn ek tēs anthrōpeias edlastēse physeōs, hekaterōthen ho dogmatizein ethelōn, plechetō tę̄ Parthenǭ tas prosēgorias, dēlōn poia men tę̄ physei, poia de tę̄ henōsei prosēkei. Ei de panēgy richōs tis legein etheloi, kai hymnous hyphainein, kai epainous diexienai, kai bouletai tois semnoterois onomasin anankaiōs kechrēsthai, hou dogmatixzōn hōs ᾿ephēn, alla panēgyrizōn kai thaumazōn hōs hoion. te tou mystēriou to megethos’ apolauetō tou pothou, kai tois megalois onomasi chechrēsthō, kai epaineitō kai thaumazetō. Polla gar toiauta para tois orthodoxois didaskalois heuriskomen" pantachou de to metrion timasthō. Epainō gar ton eirēkota, ariston heinai to metrion, ei kai tēs hēmeteras, agelēs ouk A estin. Hautē tēs echchlēsiastichę̄ēs pisteōs hē homologia " touto tēs euangelikēs kai apostolichēę̄s didaskalias to dogma. 'Hyper toutou tris kai pollakis apothanein tēs tou Theou dēlonoti charitos dynergousēs ou paraitēsometha, Tauta kai tous nyn planōymenous didaxai proethymēthēmen " kai pollakis autous eis dialexin prouchalesametha, hypodeixai autois spoudazontes tēn alētheian, kai ou pepeichamen. Hyphorōmenoi gar tōn elenchōn to prophanes ephygon tous agōnas " sathron gar hōs alēthōs to pseudos, kai tǭ skotei synezeugmenon. e Pas gar, phēsin, ho phaula prassōn, ouk erchetai pros to phōs, hina mē phanerōthę̄ hypo tou phōtos ta erga hautou. » Epeidē toinyn polla peponēchotes, ou pepeichamen autous epignōnai tēn alētheian, eis tas oikeias epmen, dia to hēmeteron aplanes, to de, dia tēn tōn melōn hēmōn sēpedona. Dio tēn hymeteran hagiōsynēn parakalō, ekthymōs ton philanthrōpon hēmōn echeteusai Despotēn, kai pros hauton boēsai " Pheisai, Kyrid, tou.iaou sou, kai mē dǭs tēn chilēronomian sou eis oneidos. Poimanon hēmas, Kyrie, hina mē gegōmetha hōs to akarchēs hote ouk ērches hēmōn, oude epekchechilēto to ogoma son eph' hēmas. Kyrie, hote egegēthēmen oneidos tois geitosin» hēmōn " hoti eisēlthe dogmata ponēra eis tēn kiïērynomian. Emianan ton naon ton hagion son, hoti heurranthēsan thygateres allophylōn epi tois hēmeterois kakois. Hoti emeristhēmen eis glōssas psgountes. Kyrie ho Theos hēmōn, eirēnēn dos hēmin hēn apōlesamen, tōn sōn egtolōn amelēsantes. Kyrie, echeos sou allon ouk hoidamdn " to onoma sou onomazomen " poiēson ta amphotera hen, kai to mesotoichon tou phragmou lyson. tēn anaphyeisan asedeian. Synagage hēmas hena kath᾽ ena ton geou sou Israēl, oikodomōn ᾿Ierousalēm kai tas diasporas metha pazlin mia poimnē, kai pantes hypo sou poimantheiēmen " sy gar ei ho poimēn ho chazos, ho tēn psychēn hautou tetheikōs hyper tōn prodatōn. ᾿Ex- Ho egerthēti, hinati hypnois, Kyrid? anastēthi kai mē apōsę̄ eis telos - epitimēson tois agemois kai tę̄ thalattę̄ " kai dos galēnēn tē Ekchchilēsią sou kai kymatōn apallagēn. Tauta kai hosa toiauta parakalō tēn hymeteran theosedeian boąn pros to» tōn holōn Theon - agathos gar hōn kai philanthrōpos, kai to thelēma tōn phodoumenōn auton poiōn aei, tēs hymeteras deēseōs epakousetai, kai ton paronta «zophon aposchedasei ton tēs Aigyptiakēs plēēs zophōdesteron, kai tēn hautou philēn charieitai galēnēn, kai synaxei tous dieschorpismenous, kai tous apōsmenous eisdexetai. Kai akousthēsetai palin phōnē agalliaseōs kai sōtērias en skēnais di- kaiōn. Tote kai hēmeis boēsomen pros auton" e Euphranthēmen anth᾽ hōn hēmerōn etapeinōsas hēmas, hetōn hōn eidomen kaka. » Kai hymeis de tēs aitēseōs tychontes, anymnountes auton ereite " e« Eulogētos ho Theos hos ouk apestēse tēn proseuchēn hēmōn, kai to eleos hautou aph᾽ hēmōn. Autǭ hē doxa eis tous aiōnas. ᾿Amēn. » Hoti kai meta tēn eganthrōpēsin dis Huios o Kyrios hēmōn Iēsous Christos. Hoi tas kath᾽ hēmōn sykophantias syntetheichotes eis dyph merizein hēmas phasin huious ton hena Kyrion hēmōn Iēsoun Christon. Hēmeis de tosouton apechomen tou tauta phronein, hoti kai tous tauta legein tolpara tēs theias Graphę̄s proskynein edidachthēmen, B ton Kyrion hēmōn Iēsoun Christon,. ton monogenę̄ Huion tou Theou, ton enanthrōpēsanta Theon Logon" ton gar auton homologoumen, ksi Theon proaiōnion, kai anthrōpon dia tēn tōn anthrōpōn sōtērian ep᾽ eschatōn tōn hēmerōn genomenon " genomenon de anthrōpon ou tę̄ tropę̄ tēs theotētos, alla tę̄ proslēpsei tēs anthrōpotētos. "Atrepton gar echei tēn tēs theotētos physin kai analloiōton, kathaper ho pro tōn aiōnōn gennēsas auton Patēr, kai hoper an tis epi tēs tou Patros ousias noēseie, kai epi tēs tou lIonogenous touto pantōs heurēsei. Ex echeïinēs gar tēs? ousias gegennētai. Kai touto didaskōn ho Kyrios ephē tǭ Philippǭ" e« Ho heōrakōs eme, heōrake ton Patera. » Kai palin heterōthi" e« Panta hosa echei ho Patēr, ema hosti. » Kai allachou" e Egō kai ho Patēr hen esmen. » Kai hetera de myria estin heurein to tauton tēs ousias sēmainonta Theos men oun ouk egeneto, all᾽ hēn’ e En archę̄ gar ēn ho Logos, kai ho Logos ēn pros ton Theon, kai Theos ēn ho Logos. » GAnthrōpos de ouk ēn, all᾽ ege- ᾿s gpsxto, egeneto de prosladōn to hē meteron " touto gar ho makarios ephē Paulos" « Hos en morphē Theou hyparchōn, ouk harpagmon hēgēsato to einai isa Theǭ, all᾽. xauton ekenōse, morphēn doulou lathōn. » Kai palin" «e Ou gar dēpou angelōn epilamoanetai, alla spermatos ᾿Adraam epilamthanetai. n Kai authis " « Epei oun ta paidia kekoinōnēke sarkos kai haimatos, paraplēsiōs kai autos metesche tōn autōn. » Houtō kai pathētos hēn kai apathēs, kai thnētos kai athanatos pathētos men kai thnētos hōs anthrōpos, apathēs de kai athanatos hōs Theos. Hōs gar Theos tēn sarka tēn oikeian tethnēchuian anestēsen autou gar esti phōnē " e Lysate ton naon touton, kai en trisin hē merais egerō auton" » kai hōs anthrōpos de mechri tou pathous ēn pathētos kai thnētos " meta gar tēn anastasin, kai hōs anthrōpos echei tēn apatheian kai tēn athanasian kai tēn aphtharsian kai tas theoprepeis aphiēsin astrapas " ouk eis theotētos physin kata tēn sōma (touto gar monēs tēs theias physeōs idion), all᾽ en tę̄ proterą menōn perigraphę̄. Touto gar didaskōn kai meta tēn anastasin ephē tois mathētais " e Blepete tas cheiras mou kai tous podas mon, hoti autos egō eimi psēlaphēsate me, kai idete, hoti pneuma sarka kai ostea ouk echei, kathōs eme theōreite echonta. » Houtōs horōmenos eis ouranous anelēlythen" houtōs hēxein authis hypescheto" houtō: auton opsontai kai hoi pisteusantes kai hoi staurōsantes " e thpsontai gar, phēsin, eis hon exekentēsan, » Hena toigaroun proskynoumen Huion, hekateran de phytin teleian en autǭ theōroumen, kai tēn lathousan, kai tēn lēphtheisan kai tēn ek tou Theou, B kai tēn ek Dadid, Toutou gar charin kai Huios tou Theou tou zōntos kai huios tou Dadid onomazetai, hekateras physeōs tēn harmottousan helkousēs prosēgorian " dia toi touto kai Theon auton kai anthrōpon hē theia onomazei Graphē, kai ho makarios Paulos boą " « Heis Theos, heis kai mesitēs Theou kai anthrōpōn, anthrōpos Christos Iēsous, ho dous heauton antilytran anti pantōn. » ᾿All᾽ entautha auton anthrōpon ono- ᾿masas, heterōthi prosagoreuei Theon. e« Prosdechomenoi gar, phēsi, tēn makarian elpida kai epiphaneian tēs doxę̄s tou megalou Theou kai Sōtēros hēmōn Iēsou Christou. » ᾿Allachou de amphotera kata tauton tithēsin" « Ex hōn gar, phēsin, ho Christos to kata sarka, ho hōn epi pantōn Theos eis tous aiōnas. ᾿Amēn. » Kai ton auton kai ex Ioudaiōn keklēke, kata sarka, kai epi pantōn Theon, hōs Theon. Houtōs ho prophētēs Hēsaïas eirēkōs" « GAnthrōpos en plēgę̄ hōn, kai eidōs pherein malakian " houtos tas ano-. mias hēmōn pherei kai peri hē mōn odynatai "» epēgage met᾽ oliga " e Tēn genean autou tis diēgēsetai? » Touto hoe ouk anthrōpinon, alla theion. Houtō dia tou. Mikaiou phēsin ho Theos" e Kai sy, Bēthleem, gē IIou da, oudamōs elachistē ei en tois hēgemosin Iouda" ek sou gar exeleusetai hēgoumenos, hostis poimanei ton laon mou ton Israēl. Kai hai exodoi autou ap᾽ archiis aph᾽ hēmerōn aiōnos. » Kai tǭ men eipein, e« Ech sou gar exeleusetai moi hēgoumenos, n tēn tēs enanthrōpēseōs oikonomian hypedeixe "tǭ de prosthXinai, e Hai exodoi hautou ap’ archēs aph᾽ hēmerōn aiōnos, » par- Ho edēlōse pro tōn aiōnōn tēn ek tou Patros gen ē- Tauta para tēs theias dithachthentes Graphēs, kai tous en diaphorois dialampsantas tēs Ekklēsias didaskalous tauta phronountas heurontes, asylon phykai hena men proskynoumen Huion tou Theou, hōs hena Theon Patera, kai hen hagion Pneuma " sarkos mentoi kai theotētos to diaphoron epistametha. Kai hōsper tous eis dyo huious merizontas ton hena Kyrion hēmōn Iēsoun Christon, exō bainein phamen tēs hypo tōn hagiōn apostolōn tetrimmenēs houtō kai tous mian legontas gegenēsthai physin tēn theotēta tou Monogenous kai tēn anthrōpotēta, eis ton heteron krēmnon apochlinein phamen. Tauta phronoumen, tauta kēryttomen hyper toutōn agōnizometha tōn ᾿ dogmatōn. Hoti de sychophantousin hoi dyo legontes presdeuein hēmas huious, boą tōn pragmatōn hē martyria " tous gar tǭ panagiǭ prosiontas baptismati tēn echtethei.-. san en Nikaią pistin didaskomen " kai to tēs paligpisteuontas eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos, henikōs heechastēn prosēgo- Rian prospherontes, kai mentoi kai tais ekklēsiais diēnekōs leitourgountes, doxazein eiōthamen ton Patera, kai ton Huion, kai to hagion Pneuma " ouk huious, all᾽ Huion. Eï toinyn dyo phamen huious, tis ho par" hēmōn doxazomenos, kai tis ho menōn agerastos : Ou gar eis tosouton manias elēlakamen, hōste dyo men legein huious, mēdemias de timēs ton heteron axioun. Dēlē toigaroun kanteuthen hē sykophantia gegenētai" hēmeis gar hena proskynoumen Huion monogenę̄ ton enanthrōpēsanta Theon Lygon - tēn hagian de Parthenon Theotokon apokaloumen, epeidē ton Emmanouēl gegennēken, hos hermēneuetai, Meth' hēmōn ho Theos. Ho de peri tou Emmanouēl proagoreusas prophētēs met᾽ oliga palin toiauta peri autou gegraphen, hoti « Paidion egennēthē hēmin, huios kai edothē hēmin, hou hē archē epi tou hōmou autou, kai kaleitai to onoma autou, megalēs boulę̄s GAngelos, thaumastos, thoulos, Theos ischyros, exousiastēs, archōn eirēnēs, Patēr tou mellontos aiōnos, n» Ei de Theos ischyros «o techthen hypo tēs Parthenou prosēgoreutai brephos, eikotōs ara hē tekousa Theotochos ōnomastai" metelache gar hē tekousa tēs tou techthentos timēs, kai estin hē Parthenos kai mētēr, hōs anthrōpou, tou Despotou Christou, kai doulē palin, hōs Despotou kai Poiētou kai Theou. Dia tautēn tōn phōnōn tēn diaphoran kai apatōr hypo tou thespesiou Paulou kai amētōr kaleitai kai agenealogētos, mēte archēn hēmerōn, mēte zōēs telos echōn. ᾿Apatōr men gar esti kata to anthrōpinon " ek monēs gar, hōs anthrōpos, etechthē mētros" amētōr de estin, hōs Theos" ek monou gar ek tōn aiōnōn egennēthē Patros - kai agenealogētos palin hōs Theos, alla kai genealogeitai hōs anthrōpos. e Bidlos gar, phēsi, genedxeōs Iēsou Christau, huiou Dabid, huiou ᾿Adraam. n Genealogei de auton kai Douchas ho thespesios. Houtō palin, hōs Theos, archēn hēmerōn ouk esche, pro gar tōn aiōnōn gegennētai" oute mēn zōēs telos echei, athanaton gar echei kai apathę̄ tēn physin, Hōs de anthrōpos kai archēn eschen hē merōn" epi gar Augoustou Kaisaros egennēthē " kai zōēs telos eschen " epi gar Tideriou Kaisaros estaurōthē. ᾿Alla nyn, hōs ephēn, kai tēn anthrōpeian physin athanaton echei, kai hōs anelēphthē palin hēxei kata tēn tōn angelōn phōnēn. « Houtos gar, ephēssn, ho Iēsous ho analēphtheis aph᾽ hymōn eis ton ouranon, houtōs eleusetai, hon tropon etheasasthe hauton poreuomenon eis ton ouranon. » - Iautēn hēmin tēn didaskalian hoi theioi prophētai prosēnenkan, tautēn ho tōn hagiōn apostolōn choros " tautēn hoi kata tēn heǭan kai tēn Hesperan diaprepsantes hagioi: Ignatios ekeinos ho polythryllētos, ho dia tēs tou megalou Petrou dexias tēn archierōsynēn dexamenos, kai hyper tēs eis Christon homolo- Huias thērōn genomenos agriōn bora Eustathios ho megas, ho tēs synathroistheisēs synodou. prōteusas kai dia ton thermon hyper tēs heusedeias zēlon tēn hyperorian oikēsas. Tautēn Meletios ho pany meta tōn isōn pathēmatōn echēryxs " tris gar kai autos hyper tōn apostolikōn dogmatōn exēlathē tēs poimnēs " tautēn Phladianos ho ton ekei thronon diakosmēsas " tautēn Ephraim ho thaumasios to tēs theias charitos organon, tę̄ Syrōn glōttę̄ chrēsamenos, anagrapton hēmin tēn ōpheleian katelipe. Tauta Kyprianos ho paneuphēmos ho tēn Karchēdona kai tēn Lidyēn hapasan chydernēsas, kai ton dia pyros hyper Christou katadexamenos thanaton " kai Damasos ho tēn megalēn thronon kosmēsas, tę̄ Rhōmaiōn glōttę̄ kai kēryttontes kai syngraphontes dietelesan. Tauta tēs ᾿Alexandreōn hoi megaloi phōstēres, ᾿Alexandros kai ᾿Athanasios, kai homophronountes, tous para pantōn adomenous kindynous hypemeinan. Tautēn kai hoi tēs tois poimniois prosēnenkan, Grēgorios ho lampros tēs eusedeias synēgoros, Iōannēs ho tēs oikoumenēs didaskalos, ᾿Attikos ho tēn echeinōn proedrian kai didaskalian dexamenos. Toutois Basileios ho phanotous autous ekeinō gennētoras auchēsas, kai ᾿Amphilochios ho di᾽ ekeinon tēs archierōsynēs to dōron. ladōn, ou monon tois ep᾽ autōn anthrōpois tēn didaakalian prophēnenchan, alla kai hēmin dia tōn syngrammatōn tēn ōpheleian katelepon. ᾿Alla gar hepileipsei me hē hēmera Polykarpon kai Eirēnaion, kai Methodion, kai Hippolyton, kai tous allous tēs Ekklēsias didaskalous aparithmoumenon. Syntomōs toinyn phamen, hōs hēmeis tois theiois logiois acholouthoumen kai toutois hapasi tois hagiois. Dia gar tēs tou Pneumatos charitos eis to tēs theopneustou Graphę̄s katadyntes bathos, autoi de tēn autēs dianoian egēōsan, kai tois mathein boulomenois dēlēn tautēn apephēnan. Oude gar hē diaphora tōn glōttōn diaphoran dogmatōn eirgasato" chrounoi gar ēsan tēs tou theiou Pneumatos charitos, ek mias pēgēs to nama dechomenoi.
Letter of Theodoret, bishop of Cyrus.
I was deeply grieved when I read the anathemas which you sent, bidding me refute them in writing and lay their heretical sense bare to all. I was grieved because a man who has been allotted the task of shepherding, who has been entrusted with so great a flock and appointed to heal the sick among the sheep, is himself sick, and very gravely, and tries to fill the flock with the disease as well, and makes those he shepherds more savage than wild beasts. For wild beasts carry off and tear the sheep that are scattered and separated from the flock; but he, standing in the middle of the flock and reputed to be its savior and guardian, secretly instils error into those who trust him. What makes war openly can be guarded against; but what brings its plot in the guise of friendship finds its victim off guard and makes the harm easy. That is why those who make war from within are … than those who make war from outside.
This grieved me still more: that one who bears the name and guise of piety and holds the rank of shepherd should utter heretical and blasphemous words, and renew the long-extinguished nonsense, the impious teaching too, of Apollinaris; and besides this, that he should not only champion these things but even dare to anathematize those who will not join him in blasphemy — if these offspring are truly his, and not the work of some enemy of the truth who composed them as if from him and threw them into our midst, like the apple of discord in the myth, to raise the flame high.
I, then, whether it was he or someone else who composed these things as if from him, took the light of the all-holy Spirit as my helper in examining the heretical false doctrine, and according to the measure of the power given to me I refuted them as well as I could. I set against them the teachings of the Gospels and the apostles, showed the strangeness of the doctrine, and made plain how far it is at variance with the divine doctrines, comparing them with the words of the divine Spirit and showing how they disagree with them and are foreign to the divine. As for the audacity of the anathema, I will say only this: Paul, the loudest-voiced herald of the truth, anathematized those who corrupt the teachings of the Gospels and the apostles, and … the angels …, not those who abide by the boundaries laid down by the men who spoke of God; for these he even fortified with blessings, saying, "As many as walk by this rule, peace be upon them, and mercy, and upon the Israel of God." Let the father of these words, then, reap from the apostolic curse the wages of his own labors and the sheaves of his heretical seed; but we will abide by the teaching of the holy Fathers ….
I have also appended to this letter of mine the refutations that have been made, so that you may read them and judge whether … the solution of the heretical propositions …; having set down …, I brought out the refutation, so that understanding may come easily to readers and the refutation of the doctrines may be clear.
[Letter 151] Theodoret, to those in the Euphratensis, Osrhoene, Syria, Phoe… .
When I see the present state of the church — the storm that has lately risen against the holy ship, the violent squalls, the onset of the waves, the deep moonless darkness, and besides these the strife of the passengers, the fighting of those whose lot is to row, the drunkenness of the helmsmen, and in a word the untimeliness of the evils — I remember the lamentations of Jeremiah and cry out with him, "My belly, my belly, I am in pain, and the senses of my heart are in turmoil; my soul is torn, and my heart," and I seek fountains of tears, so that with the drops from my eyes I may scatter the great cloud of despondency. For in so savage a storm the helmsmen ought to be awake, fight the waves, and take thought for the safety of the vessel; the sailors ought to give up their strife with one another and by prayer and skill dispel the dangers; the passengers ought to sit quietly and quarrel neither with one another nor with the helmsmen, and beseech the Master of the sea to change the gloom with a nod. None of these is anyone willing to do. Instead, as in a battle by night, failing to recognize one another and leaving our opponents alone, we spend all our arrows on ourselves and wound our kinsmen as enemies, while those standing nearby laugh at our drunkenness, revel in our troubles, and rejoice to see us consumed by one another.
The cause of this is those who have striven to corrupt the apostolic faith and dared to add to the doctrines of the Gospels a teaching strange to them; who received the impious Chapters which were sent out with anathemas to the imperial city, and confirmed them, as they thought, with their own signatures. These Chapters have plainly sprung from the bitter root of Apollinaris. They also share in the impiety of Arius and Eunomius; and if anyone cared to look closely, they are not without a share in the impiety of Valentinus and Marcion either. In the first chapter he casts out the dispensation carried out for our sake, teaching that God the Word did not assume a human nature but was himself changed into flesh, and laying it down that our Savior's becoming man took place in seeming and appearance, not in truth. These are offspring of Mar… . In the second and third chapters, as though he had forgotten what he set out at the beginning, he introduces the union "according to hypostasis" and a coming together "according to natural union," teaching by these terms that a mixture and confusion took place of the divine nature and the form of a servant. This is the brood of the heretical innovation of Apollinaris. In the fourth chapter he forbids the distinguishing of the sayings in the Gospels and the apostles, and does not allow, as the orthodox Fathers taught, the sayings fitting God to be understood of the divine nature, and the lowly sayings, spoken in a human way, to be attached to the humanity that was assumed. From this too, then, those of sound mind can see the kinship of the impiety. For Arius and Eunomius, saying that the only-begotten Son of God is a creature, from nothing, and a servant, dared to attach to his divinity what the Master Christ said in a lowly and human way, building on this their "of another substance" and "unlike." Besides this, to put it briefly, he declares that the impassible and unchangeable divinity of Christ itself suffered, was crucified, died, and was buried. This goes beyond even the madness of Arius and Eunomius; for not even those who dare to call the Maker and Creator of all things a creature ran aground on this impiety. He also blasphemes against the Holy Spirit, saying that it does not proceed from the Father, as the Lord said, but has its existence from the Son. This too is the fruit of the seeds of Apollinaris, and it borders on the evil husbandry of Macedonius. Such are the brood of the Egyptian, offspring more wicked than a wicked father. Those entrusted with the healing of souls ought to have aborted them in the womb, or destroyed them as soon as they were born, as deadly and poisonous to our nature; yet these noble men nurture them and think them worth great zeal, to the ruin of themselves and of those who consent to lend them their ears.
We, however, are zealous to keep our fathers' inheritance inviolate; and the faith we received, with which …, we keep untainted. We confess our Lord Jesus Christ, perfect God and perfect man, of a rational soul and a body; begotten of the Father before the ages according to the divinity, and in the last days, for us and for our salvation, of Mary the Virgin; the same consubstantial with the Father according to the divinity, and consubstantial with us according to the humanity. For a union of two natures has taken place. Therefore we confess one Christ, one Son, one Lord. For we do not dissolve the union, and we believe that it took place without confusion, obeying the Lord when he says to the Jews, "Destroy this temple, and in three days I will raise it." If a mixture and confusion had taken place, and one nature had been produced from both, he ought to have said, "Destroy me, and in three days I shall be raised." But in fact, showing that God according to his nature is one thing and the temple another, but Christ, being both, is one, he says, "Destroy this temple, and in three days I will raise it," teaching clearly that it was not God who was being destroyed but the temple. The nature of the one received the destruction; the power of the other raised what was destroyed.
We confess Christ as God and man, following the divine Scriptures. That our Lord Jesus Christ is God, the blessed John the evangelist cries: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things came into being through him, and without him not one thing came into being that has come into being." And again: "That was the true light, which enlightens every man coming into the world." And the Lord himself teaches expressly, saying, "He who has seen me has seen my Father," and, "I and the Father are one; and I am in the Father, and the Father in me." And the blessed Paul says in the letter to the Hebrews, "Who, being the radiance of his glory and the express image of his hypostasis, and upholding all things by the word of his power"; in that to the Philippians, "Let this mind be in you," he says, "which was also in Christ Jesus, who, being in the form of God, did not count it robbery to be equal with God, but emptied himself, taking the form of a servant"; in that to the Romans, "Whose are the fathers, and from whom is the Christ according to the flesh, who is God over all, blessed forever. Amen"; in that to Titus, "Looking for the blessed hope and appearing of the glory of our great God and Savior Jesus Christ." And Isaiah cries, "A child is born to us, a son also is given to us, whose government is upon his shoulder, and his name is called Angel of great counsel, Wonderful, Counselor, mighty God, Potentate, Prince of peace, Father of the age to come." And again: "They shall follow behind you," he says, "bound in fetters, and in the ways they shall pray, for God is in you, and there is no God besides you. For you are God, and they did not know it, the God of Israel, the Savior." The name Emmanuel too signifies God and man; for it is interpreted, as the Gospel teaches, "God with us," that is, God in man, God in our nature. And the divine Jeremiah prophesies, saying, "This is our God; no other shall be accounted beside him. He found out every way of knowledge and gave it to Jacob his servant and to Israel his beloved. After these things he appeared upon the earth and lived among men." One could find countless other sayings in the divine Gospels, in the writings of the apostles, and in the oracles of the prophets, showing that our Lord Jesus Christ is God ….
That after becoming man he is also called man the Lord himself teaches, when he speaks with the Jews and cries, "Why do you seek to kill me, a man who has told you the truth?" And the blessed Paul says in the first letter to the Corinthians, "For since death came through a man, through a man came also the resurrection of the dead"; and showing of whom he speaks, he explains the saying thus: "For as in Adam all die, so also in Christ shall all be made alive." And writing to Timothy he says likewise, "One God, and one mediator also between God and men, the man Christ Jesus." And in the Acts, addressing the people at Athens: "The times of ignorance God overlooked," he says, "but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, having given assurance to all by raising him from the dead." And the blessed Peter, speaking with the Jews, says, "Men of Israel, hear these words: Jesus the Nazarene, a man attested to you by God with signs and wonders and mighty works, which God did through him." And the prophet Isaiah, foretelling the sufferings of the Master Christ, calls man the one whom shortly before he had named God, saying, "A man in suffering, and knowing how to bear sickness; he bears our iniquities and is pained for us." I would have collected other concordant testimonies from Holy Scripture and put them into this letter, had I not known that your godliness lives a life of … the divine o…, like the man blessed in the Psalms …. Leaving the collecting of testimonies, then, to your diligence, I will go on to the matter in hand.
We confess, then, our Lord Jesus Christ as true God and true man, not dividing the one into two persons, but believing that two natures have been united without confusion. For in this way we shall be able easily to refute the many-sided blasphemy of the heretics; for the error of those who have risen against the truth is great and varied, as we shall show at once. Marcion and Mani say that God the Word did not assume a human nature, nor do they believe that our Lord Jesus Christ was born of the Virgin; they say that God the Word himself was shaped into human form and appeared as a man, by appearance rather than in truth. Valentinus and Bardaisan accept the birth but deny the assumption of our nature, saying that the Son of God used the Virgin as a kind of pipe. Sabellius the Libyan, Photinus, Marcellus the Galatian, and Paul of Samosata say that a mere man was born of the Virgin, and flatly deny that the Christ who is before the ages is also God. Arius and Eunomius say that God the Word assumed from the Virgin a body only; Apollinaris adds to the body an irrational soul, as though the becoming man of God the Word had taken place for irrational, not rational, beings. But the teaching of the apostles teaches that a perfect man was assumed by perfect God; for "who, being in the form of God, took the form of a servant" shows this: "form" stands for nature and substance, and it shows that, having the nature of God, he took the nature of a servant. Therefore against the first inventors of the impiety, Marcion and … we are zealous … from the divine Scriptures that the Master Christ is not only God but also man. Making plain to those who do not know it the incompleteness of the dispensation in Arius, Eunomius, and Apollinaris, we declare from the divine oracles of the Spirit that the nature assumed was perfect; and we refute the impiety of Sabellius, Photinus, Marcellus, and Paul, using divine Scripture as our witness and showing that the Master Christ is not only man but also God before the ages and consubstantial with the Father. That he assumed a rational soul the Lord himself teaches, saying, "Now my soul is troubled; and what shall I say? Father, save me from this hour; but for this cause I came to this hour." And again: "My soul is very sorrowful, even to death." And elsewhere: "I have power to lay down my soul, and I have power to take it again; no one takes it from me." And the angel to Joseph: "Take the child and his mother, and go into the land of Israel; for those who sought the child's soul are dead." And the evangelist: "Jesus advanced in stature and wisdom and grace before God and men." It is not the Godhead, ever perfect, that advances in stature and wisdom, but the human nature, which comes into being in time and … .
For this reason we say that all the human things of the Master Christ — I mean hunger and thirst and weariness, sleep and fear, sweat and prayer and ignorance, and all such things — belong to our firstfruits, which God the Word assumed and united to himself, working out our salvation; while the running of the lame, the raising of the dead, the springs of loaves, the change of water into wine, and all the other wonders we believe to be works of the divine power. So I say that the same Master Christ both suffers and puts an end to sufferings: he suffers according to what is seen, and puts an end to sufferings according to the divinity that ineffably dwells within. The … of the holy Gospels shows this clearly. We learn from them that, lying in a manger and wrapped in swaddling clothes, he was proclaimed by a star, worshiped by magi, and hymned by angels; and we distinguish with piety that the rags, the swaddling clothes, the lack of a bed, and the great poverty are proper to the humanity, while the journey of the magi, the guidance of the star, and the chorus of angels proclaim the divinity of the one who was hidden. So he flees to Egypt and by flight escapes the madness of Herod, for he was man; yet, as the Prophet says, he shakes the handmade things of Egypt, for he was God. He is circumcised, keeps the law, and offers sacrifices of purification, for he had sprung from the root of Jesse; and he was under the law as man; yet afterward he did away with the law and gave the new covenant, for he was the lawgiver, and he had promised through the prophets that he himself would give it. He was baptized by John: this shows what is ours. He is borne witness to from above by the Father and pointed out by the Spirit: this proclaims the one who is before the ages. He hungered, but he also fed many thousands from five loaves: this is divine, that human. He thirsted and asked for water, but he was the fountain of life: the one belonged to human weakness, the other to divine power. He slept in the boat, but he also lulled the storm of the sea to sleep: this belongs to the nature that suffers, that to the nature that makes and creates and has given being to all things. He grew weary from walking, but he also made the lame sound of foot and raised the dead from their tombs: the one belonged to power above the world, the other to our weakness. He feared death, and he destroyed death: the one indicates what is mortal, the other what is immortal, or rather life-giving. He was crucified, as the blessed Paul says, out of weakness; but he lives by the power of God, as the same apostle says. Let the word "weakness" teach that it was not the all-… who was nailed, but the nature that was made alive by the power of God, according to the Apostle's teaching, died and was buried: both belong to the form of the servant. He broke gates of bronze and shattered bars of iron, destroyed the dominion of death, and in three days raised his own temple: these are the marks of the form of God, according to the Lord's saying, "Destroy this temple, and in three days I will raise it." So in the one Christ we behold the humanity through the sufferings, and we perceive his divinity through the miracles. For we do not divide the two natures into two Christs.
We know that God the Word was begotten of the Father, and that our firstfruits was assumed from the seed of Abraham and David. That is why the blessed Paul, speaking about Abraham, says, "He did not say, 'And to seeds,' as of many, but as of one, 'And to your seed,' which is Christ." And writing to Timothy he says, "Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel." And writing to the Romans: "Concerning his Son," he says, "who was born of the seed of David according to the flesh." And again: "Whose are the fathers, and from whom is the Christ according to the flesh." And the evangelist: "The book of the genealogy of Jesus Christ, the son of David, the son of Abraham." And the blessed Peter in the Acts says, "Being a prophet, and knowing that God had sworn with an oath to him that from the fruit of his loins he would raise up the Christ to sit on his throne, he foresaw it and spoke of his resurrection." And God says to Abraham, "In your seed shall all the nations of the earth be blessed." And Isaiah: "A rod shall come forth from the root of Jesse, and a flower shall come up from the root, and there shall rest upon him the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness; the spirit of the fear of God shall fill him." And shortly after: "And there shall be," he says, "the root of Jesse, and he who rises to rule the nations; in him the nations shall hope; and his rest shall be …." It is plain, then, from what has been said, that according to the flesh Christ was a descendant of Abraham and David and was clothed with the same nature as they, but according to the divinity he is the Son and Word of God before the ages, begotten of the Father inexpressibly and beyond human understanding, and coeternal with him as radiance, express image, and Word. For as a word stands to the mind, and radiance to the light, inseparably, so does the only-begotten Son to his own Father.
We say, then, that our Lord Jesus Christ is the only-begotten Son of God and the firstborn: only-begotten both before his becoming man and after it, but firstborn after his birth from the Virgin. The name "firstborn" seems in a way opposed to "only-begotten," because one who alone has been begotten of someone is called only-begotten, while the firstborn is the first of many brothers. The divine Scriptures say that God the Word alone was begotten of the Father; but the Only-begotten also becomes firstborn by taking our nature from the Virgin and deigning to call those who have believed in him brothers; so that the same one is only-begotten as God, and firstborn as man. Thus, confessing the two natures, we worship the one Christ and offer him one worship. For we believe that the union took place from the very conception in the holy womb of the Virgin. Therefore we call the holy Virgin both Theotokos and Anthropotokos, since the Master Christ himself is called God and man by divine Scripture, and the name Emmanuel proclaims the union of the two natures. If we confess and say that Christ is God and man, who is so simple as to shun the word Anthropotokos when it is set beside Theotokos? For we apply the two titles to the Master Christ. That is why the Virgin has been honored and called "full of grace." Who in his right mind, then, would refuse to call the Virgin by the names of the Savior, when it is because of him that she is honored by the faithful? For it is not the one born of her who is venerable because of her, but she who, because of the one born of her, … with the greatest ….
If, then, Christ is God only and took the beginning of his being from the Virgin, let the Virgin be named and called from this only, as having given birth to God by nature. But if Christ is God and man, and the one he always was (for he did not begin to be, being coeternal with the one who begot him), while the other sprang up in the last times from human nature, then let anyone who wishes to lay down doctrine weave for the Virgin titles from both sides, showing which belong to the nature and which to the union. But if anyone wishes to speak in festal style, to weave hymns and recount praises, and wants of necessity to use the more solemn names, not laying down doctrine, as I said, but celebrating and marveling as far as he can at the greatness of the mystery, let him enjoy his desire, use the great names, praise and marvel. For we find many such things among the orthodox teachers. But everywhere let moderation be honored. For I praise the one who said that moderation is best, even though he is not of our flock.
This is the confession of the church's faith; this is the doctrine of the teaching of the Gospels and the apostles. For it we will not refuse to die three times and many times, with the grace of God, of course, working with us. This we were eager to teach those who are now in error as well; we often challenged them to discussion, eager to show them the truth, and we did not persuade them. Suspecting that their refutation would be plain, they fled the contests; for falsehood is truly rotten and yoked to darkness. "For everyone," it says, "who does evil does not come to the light, lest his works be exposed by the light." Since, then, after much labor we did not persuade them to acknowledge the truth, … to our own …, on the one hand because of our freedom from error, on the other because of the decay of our members. Therefore I beg your holiness to beseech our loving Master earnestly and cry to him: "Spare your people, O Lord, and do not give your inheritance to reproach. Shepherd us, O Lord, lest we become as at the beginning, when you did not rule over us and your name was not called upon us. O Lord, we have become a reproach to our neighbors, for evil doctrines have entered into your inheritance; they have defiled your holy temple, for the daughters of the foreigners rejoiced at our troubles. For we have been divided into tongues …. O Lord our God, give us the peace that we lost by neglecting your commandments. O Lord, we know no other besides you; we name your name. Make both one, and break down the middle wall of the partition, … the impiety that has sprung up. Gather us one by one, your new Israel, building Jerusalem and … the dispersions …, again one flock, and may we all be shepherded by you; for you are the good shepherd, who laid down his life for the sheep. Awake, why do you sleep, O Lord? Arise, and do not cast us off forever. Rebuke the winds and the sea, and give calm to your church and release from the waves." These things, and all such things, I beg your godliness to cry to the God of all; for being good and loving toward mankind, and always doing the will of those who fear him, he will hear your petition, scatter the present gloom, gloomier than the Egyptian plague, grant his own beloved calm, gather the scattered, and receive those who have been cast out. And the voice of rejoicing and salvation will again be heard in the tents of the righteous. Then we too shall cry to him, "We have rejoiced in return for the days in which you humbled us, the years in which we saw evils." And you, having obtained your request, will say as you hymn him, "Blessed be God, who has not turned away our prayer, nor his mercy from us." To him be glory forever. Amen.
[Appended piece] That even after becoming man our Lord Jesus Christ is one Son.
Those who have composed slanders against us say that we divide the one Lord Jesus Christ into two sons. But we are so far from thinking this that even those who dare to say it … . We have been taught by divine Scripture to worship … our Lord Jesus Christ, the only-begotten Son of God, God the Word who became man. For we confess the same one as both God before the ages and man, having become man in the last days for the salvation of mankind; having become man not by a change of the divinity but by the assumption of the humanity. For he has the nature of the divinity unchangeable and unalterable, as does the Father who begot him before the ages; and whatever one may conceive of the Father's substance, he will certainly find this also in the Only-begotten, for he was begotten from that substance. Teaching this, the Lord said to Philip, "He who has seen me has seen the Father." And again elsewhere: "All that the Father has is mine." And elsewhere: "I and the Father are one." One can find countless other sayings signifying the identity of substance. He did not become God, then, but was: "For in the beginning was the Word, and the Word was with God, and the Word was God." But he was not man; he became man, and he became so by taking what is ours. For this is what the blessed Paul said: "Who, being in the form of God, did not count it robbery to be equal with God, but emptied himself, taking the form of a servant." And again: "For surely he does not take hold of angels, but he takes hold of the seed of Abraham." And again: "Since, then, the children have shared in flesh and blood, he himself likewise partook of the same." So he was both passible and impassible, both mortal and immortal: passible and mortal as man, impassible and immortal as God. For as God he raised his own flesh that had died — his is the saying, "Destroy this temple, and in three days I will raise it" — and as man he was passible and mortal until the passion; for after the resurrection, even as man, he has impassibility, immortality, and incorruption, and sends forth flashes of lightning befitting God, not having been changed into the nature of divinity … the body (for this is proper to the divine nature alone), but remaining in its former circumscription. Teaching this, he said to the disciples after the resurrection, "See my hands and my feet, that it is I myself; handle me and see, for a spirit does not have flesh and bones, as you see that I have." So, while they watched, he ascended into heaven; so he promised to come again; so both those who believed and those who crucified him will see him: "For they shall look," it says, "on him whom they pierced."
We worship, therefore, one Son, but we behold each nature in him perfect, both the one that took and the one that was taken, the one from God and the one from David. For this reason he is called both Son of the living God and son of David, each nature drawing to itself the title that fits it. For this reason too divine Scripture names him both God and man, and the blessed Paul cries, "One God, and one mediator also between God and men, the man Christ Jesus, who gave himself as a ransom for all." But having named him man here, elsewhere he calls him God: "Looking," he says, "for the blessed hope and appearing of the glory of our great God and Savior Jesus Christ." And elsewhere he puts both together: "From whom," he says, "is the Christ according to the flesh, who is God over all forever. Amen." He has called the same one both "from the Jews," according to the flesh, and "God over all," as God. So too the prophet Isaiah, having said, "A man in suffering, and knowing how to bear sickness; he bears our iniquities and is pained for us," added shortly after, "Who shall declare his generation?" This is not human, but divine. So too God says through Micah: "And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for from you shall come forth a leader who will shepherd my people Israel. And his goings forth are from the beginning, from the days of eternity." By saying, "For from you shall come forth for me a leader," he indicated the dispensation of the incarnation; by adding, "His goings forth are from the beginning, from the days of eternity," he made known the generation from the Father before the ages ….
Having been taught these things by divine Scripture, and having found that the teachers of the church who shone in various … held these views, … to keep inviolate …; and we worship one Son of God, as one God the Father and one Holy Spirit; yet we know the difference between flesh and divinity. And just as we say that those who divide the one Lord Jesus Christ into two sons step outside the road trodden by the holy apostles, so we say that those who say that the divinity of the Only-begotten and the humanity have become one nature turn aside to the other precipice. This we think, this we preach, for these doctrines we contend. That those who say we hold two sons are slandering us, the witness of the facts cries out; for we teach those who come to the all-holy baptism the faith set out at Nicaea, and … of regeneration … believing in the name of the Father and of the Son and of the Holy Spirit, pronouncing each title in the singular; and moreover, when we minister continually in the churches, we are accustomed to glorify the Father and the Son and the Holy Spirit — not sons, but Son. If, then, we say two sons, which is the one glorified by us, and which remains without honor? For we have not gone so far in madness as to say two sons and count the other worthy of no honor. From this too, then, the slander has been made plain; for we worship one only-begotten Son, God the Word who became man. And we call the holy Virgin Theotokos, since she gave birth to Emmanuel, which is interpreted, "God with us." And the prophet who foretold Emmanuel wrote such things about him again shortly after: "A child is born to us, a son also is given to us, whose government is upon his shoulder, and his name is called Angel of great counsel, Wonderful, Counselor, mighty God, Potentate, Prince of peace, Father of the age to come." If the infant born of the Virgin is called "mighty God," then fittingly the one who bore him has been named Theotokos; for she who bore him has shared in the honor of the one born, and the Virgin is both mother of the Master Christ, as of a man, and again his servant, as of her Master, Maker, and God. Because of this difference of expressions he is called by the inspired Paul "without father," "without mother," and "without genealogy," "having neither beginning of days nor end of life." He is without father in his humanity, for as man he was born of a mother alone; and without mother as God, for he was begotten of the Father alone, before the ages. And again, he is without genealogy as God, yet as man he is also given a genealogy: "The book of the genealogy," it says, "of Jesus Christ, the son of David, the son of Abraham." The inspired Luke also gives his genealogy. So again, as God he had no beginning of days, for he was begotten before the ages; nor does he have an end of life, for he has an immortal and impassible nature. But as man he had a beginning of days, for he was born under Augustus Caesar, and he had an end of life, for he was crucified under Tiberius Caesar. But now, as I said, he has the human nature too immortal, and as he was taken up he will come again, according to the angels' saying: "This Jesus," they said, "who was taken up from you into heaven, will come in the same way as you saw him going into heaven."
This teaching the divine prophets brought to us; this the chorus of the holy apostles; this the saints who were eminent in the East and the West: the renowned Ignatius, who received the high priesthood through the right hand of the great Peter, and for his confession of Christ became food for wild beasts; the great Eustathius, who presided at the synod that was gathered and, for his fervent zeal for piety, lived in exile. This the illustrious Meletius proclaimed, with like sufferings, for he too was driven from his flock three times for the apostolic doctrines; this Flavian, who adorned the throne there; this the wonderful Ephrem, the instrument of divine grace, using the tongue of the Syrians, left us in writing for our benefit. These things Cyprian, praised by all, who governed Carthage and all Libya and accepted death through fire for Christ, and Damasus, who adorned the great … throne, continued to preach and to write in the tongue of the Romans. These things the great lights of Alexandria, Alexander and Athanasius, held with one mind, and endured the dangers that all men celebrate in song. This too those of the … brought to their flocks: Gregory, the brilliant advocate of piety; John, the teacher of the world; Atticus, who received their presidency and their teaching. To these Basil, the … , who boasted the same parents as he, and Amphilochius, who through him received the gift of the high priesthood, not only brought the teaching to the people of their own time but also left their benefit to us through their writings. But the day would fail me if I counted Polycarp and Irenaeus, Methodius and Hippolytus, and the other teachers of the church. In short, then, we say that we follow the divine oracles and all these saints. For by the grace of the Spirit they went down into the depth of the divinely inspired Scripture, came to know its meaning themselves, and made it plain to those who wish to learn. Nor did the difference of languages produce a difference of doctrines; for they were channels of the grace of the divine Spirit, receiving their stream from one spring.
Chapter 152
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σιλέα, δι᾽ ἧς ἐμήνυσων τὰ παρ᾽ αὐτοῖς «ραχθέντα, καὶ τὴν αἰτίων τοῦ βράδους τῆς ἀφἕξεως τοῦ ᾿Αγτιοχείας ἐπισκόπου. Τοῖς εὐσεθέσιν ὑμῶν κελευσθέντες γράμμασι, χατελάδομεν τὴν Ἐφεσίων μητρόπολιν, καὶ εὔρυμεν πάσης συγχύσεως καὶ ἐμφυλίου πολέμον γέμοντα τὰ ἐκκλησιαστικὰ πράγματα, Κυρίλλον τοῦ σάντων, καὶ μήτε τῆς ἁγίας Πεντηκοστῆς τὴν παννὰς ἣ τὰς ἑωθινὰς λειτουργίας " πρὸς δὲ τούτοις καὶ τὰς ἁγίας ἐκκλησίας, καὶ τὰ ἅγια μαρτύρια ἀπὸοχλεισάντων, καθ᾽ ἑαυτοὺς δὲ σὺν τοῖς ἀπατηθεῖσιν ὑπ᾽ αὐτῶν συνεδρευσάντων, καὶ μυρία παράνομα ἐργασαμένων, καὶ τούς τε τῶν ἁγίων Πατέρων κανόνᾶς, τά τε ὑμέτερα πατησάντων θεσπίσματα’ καὶ τοῦ παρὰ τῆς ὑμετέρας φιλοχρίστου κορυφῆς ἀποστα… ἀγράφως, ἀναμεῖναι τοὺς πανταχόθεν ἀφικνουμένους ἁγιωτάτονς ἐπισκόπους, καὶ τότε κοινῇ τὸ συνέδριον ποιῆσαι κατὰ τὰ γράμματα τῆς ὑμετέρας εὐσεδείας" καὶ αὐτοῦ δὲ Κυρίλλου τοῦ ᾿Αλεξανδρέως λαντός μοι τῷ τῆς ᾿Αντιοχέων, πρὸ δύο ἡμερῶν τοῦ Ὑενομένου ὑπ᾽ αὐτῶν συνεδρίου, ὡς ἢ σύνοδος πᾶσα ἀναμένει μου τὴν παρουσίαν. Διὸ ἀμφοτέρους τοὺς προειρημένους χαθείλομεν, Κύριλλον καὶ Μέμνονα, καὶ πάσης ἐχκλησιαστιχῆῇς λειτουργίας ἀλλοτρέους πεποιήκαμεν" τοὺς δὲ λοιποὺς, τοὺς ταύτης τῆς παρανομίας αὑτοῖς χοινωνήσαντας, ἀκοινωνήτους πεποιήκαμεν, ἕως ἂν τὰ χελιναρίου καὶ Εὐνομίου καὶ ᾿Αρείου κακοδοξίας γέτῆς ὑμετέρας εὐσεδείας γράμμα κοινῇ σὺν ἡμῖν συνεδρεύσαντες, ἡσύχως καὶ ἀχριδῶς τά τε ζητήματα σὺν ἡμῖν ἴδωσι, καὶ τὸ εὐσεύὲς τῶν Πατέοων - Περὶ δὲ τῆς ἐμῆς βραδύτητος ἴστω ὑμῶν ἡ εὐσέόεια, ὡς πρὸς τὸ χερσαῖον διάστημα τῆς ὁδοῦ (διὰ γἧς γὰρ ἡμῶν ἡ ὁδὸς γεγένηται) σφόδρα ἐπεταχύναμεν τεσσαράκοντα γὰρ μονὰς ὡδεύσαμεν, μηδεμιᾶς ἀναχωχῆς κατὰ τὴν πορείαν ἀπολαύσαντες, ὡς ἔξἐστιν ὑμῶν τῇ φιλοχρίστῳ βασιλείᾳ παρὰ τῶν τὰς κατὰ τὴν ὁδὸν πόλεις οἰκούντων μαθεῖν. Πρὸς δὲ τούτοις καὶ ὁ λιμὸς κατὰ τὴν ᾿Αντιόχειαν γενόμενος, καὶ αἱ καθ᾽ ἐκάστην ἡμέραν ταρακαὶ τοῦ δήμου, καὶ παρὰ τὸν καιρὸν σφοδροτάτη γενομένη ἑπομδρία, ἣ καὶ κίνδυνον ἐκ τὧν χειμάῤῥων ἐπήγαγε τῇ πόλει, οὐκ ὀλίγας ἡμέρας ἡμᾶς εἰς τὴν προειρημένην ἐπέσχε πόλιν.
silea, di᾽ hēs emēnysōn ta par᾽ autois «rachthenta, kai tēn aitiōn tou bradous tēs aphexeōs tou ᾿Agtiocheias episkopou. Tois eusethesin hymōn keleusthentes grammasi, chateladomen tēn Ephesiōn mētropolin, kai eurymen pasēs synchyseōs kai emphyliou polemon gemonta ta ekklēsiastika pragmata, Kyrillon tou santōn, kai mēte tēs hagias Pentēkostēs tēn pannas hē tas heōthinas leitourgias " pros de toutois kai tas hagias ekklēsias, kai ta hagia martyria apoochleisantōn, kath᾽ heautous de syn tois apatētheisin hyp᾽ autōn synedreusantōn, kai myria paranoma ergasamenōn, kai tous te tōn hagiōn Paterōn kanonas, ta te hymetera patēsantōn thespismata’ kai tou para tēs hymeteras philochristou koryphēs aposta… agraphōs, anameinai tous pantachothen aphiknoumenous hagiōtatons episkopous, kai tote koinę̄ to synedrion poiēsai kata ta grammata tēs hymeteras eusedeias" kai autou de Kyrillou tou ᾿Alexandreōs lantos moi tǭ tēs ᾿Antiocheōn, pro dyo hēmerōn tou Hyenomenou hyp᾽ autōn synedriou, hōs ē synodos pasa anamenei mou tēn parousian. Dio amphoterous tous proeirēmenous chatheilomen, Kyrillon kai Memnona, kai pasēs echklēsiastichēę̄s leitourgias allotreous pepoiēkamen" tous de loipous, tous tautēs tēs paranomias hautois choinōnēsantas, akoinōnētous pepoiēkamen, heōs an ta chelinariou kai Eunomiou kai ᾿Areiou kakodoxias getēs hymeteras eusedeias gramma koinę̄ syn hēmin synedreusantes, hēsychōs kai achridōs ta te zētēmata syn hēmin idōsi, kai to euseues tōn Pateoōn - Peri de tēs emēs bradytētos istō hymōn hē euseoeia, hōs pros to chersaion diastēma tēs hodou (dia gēs gar hēmōn hē hodos gegenētai) sphodra epetachynamen tessarakonta gar monas hōdeusamen, mēdemias anachōchēs kata tēn poreian apolausantes, hōs exestin hymōn tę̄ philochristǭ basileią para tōn tas kata tēn hodon poleis oikountōn mathein. Pros de toutois kai ho limos kata tēn ᾿Antiocheian genomenos, kai hai kath᾽ ekastēn hēmeran tarakai tou dēmou, kai para ton kairon sphodrotatē genomenē hepomdria, hē kai kindynon ek tōn cheimarrhōn epēgage tę̄ polei, ouk oligas hēmeras hēmas eis tēn proeirēmenēn epesche polin.
Report of the Easterns to the emperor, in which they made known what had been done among them, and the reason for the delay in the arrival of the bishop of Antioch.
At the command of your pious letters we reached the metropolis of the Ephesians, and we found ecclesiastical affairs full of every confusion and of civil war, since Cyril … and had allowed neither the … of holy Pentecost nor the morning services, and besides had shut the holy churches and the holy martyrs' shrines, and had held a session by themselves with those whom they had deceived, and had done countless lawless things, trampling on the canons of the holy Fathers and on your decrees; and this although the one sent by your Christ-loving head had told them … and in person to wait for the most holy bishops arriving from everywhere, and then to hold the council in common according to the letters of your piety; and although Cyril of Alexandria himself had … to me, the bishop of Antioch, two days before the session they held, that the whole synod was awaiting my arrival. Therefore we have deposed both of those named, Cyril and Memnon, and made them strangers to every ecclesiastical ministry; and the rest, who shared in this lawlessness with them, we have excommunicated, until … of the evil opinion of Apollinarius and Eunomius and Arius … the letter of your piety, sitting in session together with us, they examine the questions with us quietly and precisely, and … the piety of the Fathers … As for my slowness, let your piety know that, for the distance by land (for our journey was made overland), we hurried greatly: we travelled forty stages without any rest on the way, as your Christ-loving majesty can learn from those who live in the cities along the road. Besides this, the famine that had come upon Antioch, the daily disturbances of the people, and an extremely heavy rainfall out of season, which also brought danger to the city from the torrents, held us in that city for not a few days.
Chapter 153
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Ἕτερα γνωρίζειν τῇ ὑμετέρᾳ προσδοκήσαντες εὐσεδείᾳ, τὰ ἐναντία δηλῶσαι ἠναγκάσθημεν, τῆς τυραννικῆς ἀταξίας Κυρίλλον τοῦ ᾿Αλεξανδρέως καὶ Μέμνονος τοῦ Ἐφεσίου τοῦτο ποιῆσαι βιαζομένης. Τὴ 'Δέον γὰρ διά τε τὴν τῶν ἐκκλησιαστικῶν θεσμῶν ἀκολουθίαν, καὶ διὰ τὰ εὐσεδή τῶν φιλοχρίστων ἡμῶν … μένων θεοφιλεστάτων ἐπισκόπων τὴν παρουσίαν, κοινῇ δὲ. σκέψασθαι τὰ περὶ τῆς εὑσεδοῦς πίστεως, καὶ τὰ προκείμενα ζητήματα συνιδεῖν, καὶ δόγμα᾽' γράψαντες ἡμῖν, ὡς τὴν ἡμετέραν ἀναμένουσι παρουσίαν, καὶ μαθόντες ὡς ἀπὸ τριῶν μονῶν τυγχάνομεν, καθ᾽ ἑαυτοὺς τυραννι χὸν συνέδριον συγἀτοπίας γέμοντα ἐτόλμησαν πράγματα" καὶ ταῦτα τοῦ … στων ἡμῶν βασιλέων ἀποσταλέντος, καὶ ἀγράφως αὐτοῖς καὶ ἐγγράφως παρεγγυήσαντος ἀναμεῖναι τοὺς συγχληθέντας θεοφιλεστάτους ἐπισκόπους, καὶ περὶ τὴν εὐσεδῇ πίστιν, ἀλλὰ τὸϊῖς θεσπισθεῖσι παρὰ τῶν τὰ θεῖα φρο… σαντες, ὠὰ ἀσπίδων ἔῤῥηξαν, καὶ ἱστὸν ἀράχνης, ἀν, οὶ ὠῶν αὐτῶν φαγεῖν, συντρίψας οὔριον εὗρε, καὶ ἐν «ε Ὁ ἱστὸς … ἀπὸ τῶν ἔργων τῶν χειρῶν αὐτῶν. » Τούτου χάριν τὰς πολλὰς ἀτοπίας αὐτῶν θεασάμενοι" (τάς τε γὰρ ἐκκλησίας, καὶ τὰ ἅγια μαρτύρια ἀπέκλεισαν, τῆς τε ἁγίας Πεντηκοστῆς τὴν πανήγυριν ἐπιτελέσαι οὐκ εἴασαν" καὶ πρὸς τούτοις τοὺς τῆς τυραννικῆς αὐτῶν ἀταξίας ὑπηρέτας εἰς τὰς τῶν ἐπισκόπων οἰκίας ἀποστέλλοντες, καὶ τὰ ἀνήκεστα ἀπειλοῦντες, ὑπογράψαι τοῖς ὑπ᾽ αὐτῶν παρανόμως ἠνάγκασαν") οὗ χάριν τοὺς προειρημένους Κύριλλον καὶ Μέμνονα χαθείλομεν, καὶ τῆς ἐπισκοπῆς ἀλλοτρίους πεποιήκαμεν, τούς.τε συνεργήαὐτῶν τῇ ἀταξίᾳ, καὶ εἴτε κολακείᾳ, εἴτε φόβῳ ὑποσυρέντας, ἀκοινωνήτους πεποιήκαμεν, ἕως ἂν εἰς αἴσθησιν τῶν οἰκείων ἐλθόντες τραυμάτων, καὶ κεφάλαια, τὰ τῇ ᾿Απολιναρίου, καὶ ᾿Αρείου,. καὶ Εὐἀναθεματίσαντες, τὴν τῶν ἁγίων Πατέρων τῶν ἐν Νικαίᾳ συναθροισθέντων πίστιν, καὶ κατὰ τὰ εὐσεδῇ τῶν φιλοχρίστων ἡμῶν βασιλέων θεσπίσματα ἡσύχως καὶ δίχα θορύδου τινὸς εἰς τὸ συνέδριον συνελθόντες, τά τε ζητούμενα συνιδεῖν ἐθελήσωσι, καὶ τἧς εὐαγγελικῆς πίστεως τὸ εἰλυιρινὲς ἀδόλως φυλά- Τῇ θεοφιλεῖ καὶ φιλοχρίστῳ συγκλήτῳ ἡ ἁγία σύνοδος ἐν Κυρίῳ καίρειν. Λίαν ἀλγοῦμεν, οἰκείων μελῶν ἐκτομὴν τῇ ὑμετέρᾳ μεγαλοπρεπείᾳ μηνύειν ἀναγκαζόμενοι. Εἰ γὰρ καὶ ἀναγκαῖος ὃ χωρισμὸς τῶν σεσηπότων μελῶν, ἀλλ᾽ ὅμως ὀδύνην πικρὰν τῷ λοιπῷ σώματι κατεργάζεται. ε Εἰ πάσχει γὰρ, φησὶν ὁ μακάριος Παῦλος, ἕν μέλος, συμπάσχει πάντα τὰ μέλη. » ᾿Αλλ᾽ ὅμως οὐ δῶν μελῶν ἡ τομή. Ὃ γὰρ ἐχέφρων καὶ σοφὸς τῶν σωμάτων θεραπευτὴς εἰς τὴν τῶν λοιπῶν μελῶν ἀφορῶν ὑγείαν, καταφρονεῖ τοῦ σεσηπότος, παντὶ τῷ σώματι τὴν σωτηρίαν πραγματευόμενος. ᾿ Τοῦτο καὶ ἡμεῖς ἐπὶ τοῦ παρόντος πεποιῆκαμεν. Εὔρομεν γὰρ Κύριλλον, τὸν ᾿Αλεξανδρείας ἐπίσκοπον, καὶ Μέμνονα, τὸν Ἐφέσου, μυρία ἅττα κατὰ τῆς τοῦ Θεοῦ 'Εκκλησίας ἐργαζομένους δεινὰ, καὶ θορύδου, καὶ ταραχῆς τήν τε πόλιν, καὶ τὴν ἁγίαν σύνοδον ἐμπλήσαντας, ναύταις τε Αἰγυπτίοις καὶ ἀγροίγους, καὶ μήτε τοὺς συγχληθέντας ἀγιωτάτους καὶ γραμμάτων τῶν θεοφιλεστάτων καὶ φιλοχρίστων ἡμῶν βασιλέων ἀνασχομένους, μήτε ταῖς εἰσηγήσεσι ἀθέσμως τε καὶ παρανόμως πάντα ἐργαζομένους, καὶ τῆς ἁγίας Πεντηκοστῆς τὴν πανήγυριν ἐπιτελέσαι χωλύσαντας, τούς τε θείους ναοὺς, καὶ τοὺς τῶν χαλεὔξασθαι τοῖς βουλομένοις ἐξῇ, τοῖς μακρὰν μὲν πορείαν πεποιημένοις, ἐφιεμένοις ὃὲ πάσας τὰς τῶν ἁγίων καὶ χαλλινίχων μαρτύρων περιπτύξασθαι λάρναχας, οὐκ ἥκιστα δὲ τὴν τοῦ τρισμαχαρίου Ἰωάννου τοῦ θεολόγου καὶ εὐαγγελιστοῦ, τοῦ πολλὴν πρὸς τὸν ἡμέτερον Δεσπότην πάρε ῆσιαν μένου. Διὸ τοὺς προειρημένους Κύριλλον καὶ Μέμνονα καθελεῖν ἠναγκάσθημεν, καὶ τῆς ἐπισκοπῆς ἀλλο- … τῶν τῇ αὐθαδείᾳ καὶ τυραννίδι, ἢ δι᾽ ἀπάτην, ἣ τρήσαντες τὴν παιδείαν τῇ τῆς προαιρέσεως μετα- Ἣν γὰρ αἴσθωνται τῆς πλημμελείας, χαι τῆς αἱρετικῆς παύσωνται κακοδοξίας, τὴν τε τῶν ἁγίων Πατέρων πίστιν τῶν ἐν Νικαίᾳ τῆς Βιθυνίας τῶν ἀναχτέσωνται, καὶ σὺν ἡμῖν κατὰ τὰ γράμματα … ἐπιγνόντες πλημμέλημα. τῶν εὐσεδεστάτων καὶ φιλοχρίστων ἡμῶν βασιλέων εἰς τὸ συνέδριον συνελθόντες μεθ᾽ ἡσυχίας ἱερεῦσι πρεπούτης τὰ ζητούμενα ἐρευνήσωσι, τοῦ τε δεσμοῦ τῆς ἀχοινωνησίας ἀπαλλαγήσονται, καὶ τὴν ἱερατικὴν ἀπολήψονται λειτουργίαν.
Hetera gnōrizein tę̄ hymeterą prosdokēsantes eusedeią, ta enantia dēlōsai ēnankasthēmen, tēs tyrannikēs ataxias Kyrillon tou ᾿Alexandreōs kai Memnonos tou Ephesiou touto poiēsai biazomenēs. Tē 'Deon gar dia te tēn tōn ekklēsiastikōn thesmōn akolouthian, kai dia ta eusedē tōn philochristōn hēmōn … menōn theophilestatōn episkopōn tēn parousian, koinę̄ de. skepsasthai ta peri tēs heusedous pisteōs, kai ta prokeimena zētēmata synidein, kai dogma᾽' grapsantes hēmin, hōs tēn hēmeteran anamenousi parousian, kai mathontes hōs apo triōn monōn tynchanomen, kath᾽ heautous tyranni chon synedrion sygatopias gemonta etolmēsan pragmata" kai tauta tou … stōn hēmōn basileōn apostalentos, kai agraphōs autois kai engraphōs parengyēsantos anameinai tous synchlēthentas theophilestatous episkopous, kai peri tēn eusedę̄ pistin, alla toïis thespistheisi para tōn ta theia phro… santes, ōa aspidōn errhēxan, kai histon arachnēs, an, oi ōōn autōn phagein, syntripsas ourion heure, kai en «e Ho histos … apo tōn ergōn tōn cheirōn autōn. » Toutou charin tas pollas atopias autōn theasamenoi" (tas te gar ekklēsias, kai ta hagia martyria apekleisan, tēs te hagias Pentēkostēs tēn panēgyrin epitelesai ouk eiasan" kai pros toutois tous tēs tyrannikēs autōn ataxias hypēretas eis tas tōn episkopōn oikias apostellontes, kai ta anēkesta apeilountes, hypograpsai tois hyp᾽ autōn paranomōs ēnankasan") hou charin tous proeirēmenous Kyrillon kai Memnona chatheilomen, kai tēs episkopēs allotrious pepoiēkamen, tous.te synergēautōn tę̄ ataxią, kai eite kolakeią, eite phobǭ hyposyrentas, akoinōnētous pepoiēkamen, heōs an eis aisthēsin tōn oikeiōn elthontes traumatōn, kai kephalaia, ta tę̄ ᾿Apolinariou, kai ᾿Areiou,. kai Euanathematisantes, tēn tōn hagiōn Paterōn tōn en Nikaią synathroisthentōn pistin, kai kata ta eusedę̄ tōn philochristōn hēmōn basileōn thespismata hēsychōs kai dicha thorydou tinos eis to synedrion synelthontes, ta te zētoumena synidein ethelēsōsi, kai tēs euangelikēs pisteōs to eiluirines adolōs phyla- Tę̄ theophilei kai philochristǭ synklētǭ hē hagia synodos en Kyriǭ kairein. Lian algoumen, oikeiōn melōn ektomēn tę̄ hymeterą megaloprepeią mēnyein anankazomenoi. Ei gar kai anankaios ho chōrismos tōn sesēpotōn melōn, all᾽ homōs odynēn pikran tǭ loipǭ sōmati katergazetai. e Ei paschei gar, phēsin ho makarios Paulos, hen melos, sympaschei panta ta melē. » ᾿All᾽ homōs ou dōn melōn hē tomē. Ho gar echephrōn kai sophos tōn sōmatōn therapeutēs eis tēn tōn loipōn melōn aphorōn hygeian, kataphronei tou sesēpotos, panti tǭ sōmati tēn sōtērian pragmateuomenos. ᾿ Touto kai hēmeis epi tou parontos pepoiēkamen. Euromen gar Kyrillon, ton ᾿Alexandreias episkopon, kai Memnona, ton Ephesou, myria hatta kata tēs tou Theou 'Ekklēsias ergazomenous deina, kai thorydou, kai tarachēs tēn te polin, kai tēn hagian synodon emplēsantas, nautais te Aigyptiois kai agroigous, kai mēte tous synchlēthentas agiōtatous kai grammatōn tōn theophilestatōn kai philochristōn hēmōn basileōn anaschomenous, mēte tais eisēgēsesi athesmōs te kai paranomōs panta ergazomenous, kai tēs hagias Pentēkostēs tēn panēgyrin epitelesai chōlysantas, tous te theious naous, kai tous tōn chaleuxasthai tois boulomenois exę̄, tois makran men poreian pepoiēmenois, ephiemenois hoe pasas tas tōn hagiōn kai challinichōn martyrōn periptyxasthai larnachas, ouk hēkista de tēn tou trismachariou Iōannou tou theologou kai euangelistou, tou pollēn pros ton hēmeteron Despotēn pare ēsian menou. Dio tous proeirēmenous Kyrillon kai Memnona kathelein ēnankasthēmen, kai tēs episkopēs allo- … tōn tę̄ authadeią kai tyrannidi, ē di᾽ apatēn, hē trēsantes tēn paideian tę̄ tēs proaireseōs meta- Hēn gar aisthōntai tēs plēmmeleias, chai tēs hairetikēs pausōntai kakodoxias, tēn te tōn hagiōn Paterōn pistin tōn en Nikaią tēs Bithynias tōn anachtesōntai, kai syn hēmin kata ta grammata … epignontes plēmmelēma. tōn eusedestatōn kai philochristōn hēmōn basileōn eis to synedrion synelthontes meth᾽ hēsychias hiereusi prepoutēs ta zētoumena ereunēsōsi, tou te desmou tēs achoinōnēsias apallagēsontai, kai tēn hieratikēn apolēpsontai leitourgian.
Report of the same to the empresses.
We had expected to make other things known to your piety, but we have been compelled to report the opposite, since the tyrannical disorder of Cyril of Alexandria and Memnon of Ephesus forced us to do this. For whereas, in keeping with the ordinances of the church and the pious decrees of our Christ-loving emperors, they ought to have … the arrival of the most God-beloved bishops who had been summoned, and in common to consider the matters of the pious faith, examine the questions before them, and … doctrine, they, after writing to us that they were awaiting our arrival, and learning that we were three stages away, by themselves … a tyrannical session and dared deeds full of absurdity; and this although … had been sent by our most … emperors and had charged them, both in person and in writing, to wait for the most God-beloved bishops who had been summoned, and … concerning the pious faith; but … what had been decreed by those who … divine things, they 'broke asps' eggs, and wove a spider's web' … 'from the works of their hands.' For this reason, seeing their many absurdities (for they shut the churches and the holy martyrs' shrines and did not allow the festival of holy Pentecost to be celebrated; and besides, sending the servants of their tyrannical disorder to the bishops' houses and threatening fatal things, they forced them to sign what they had lawlessly done), we have for this reason deposed the aforesaid Cyril and Memnon and made them strangers to the episcopate; and those who worked with them in their disorder, and were drawn in by flattery or by fear, we have excommunicated, until, coming to a sense of their own wounds, … the chapters … of Apollinarius and Arius and Eunomius, … anathematizing them, … the faith of the holy Fathers assembled at Nicaea, and, according to the pious decrees of our Christ-loving emperors, coming to the council quietly and without any uproar, they are willing to examine the questions and to keep the purity of the gospel faith without guile …
[Letter 154] Report of the same to the senate of Constantinople
To the God-beloved and Christ-loving senate, the holy synod sends greeting in the Lord. We are deeply grieved to be compelled to report to your magnificence the cutting off of our own members. For even if the separation of rotten members is necessary, it still causes bitter pain to the rest of the body: 'For if one member suffers,' says the blessed Paul, 'all the members suffer together.' Yet the cutting is not … of members. For the sensible and wise physician of bodies, looking to the health of the other members, disregards the rotten one and procures safety for the whole body. This is what we too have now done. For we found Cyril, bishop of Alexandria, and Memnon, bishop of Ephesus, doing countless terrible things against the church of God, and filling both the city and the holy synod with uproar and confusion, with Egyptian sailors and rustics; neither … the most holy … who had been summoned, nor … the letters of our most God-beloved and Christ-loving emperors, nor the proposals …; doing everything unlawfully and illegally; preventing the festival of holy Pentecost from being celebrated; and … the divine temples and the … of the triumphant … so that those who wished might pray … those who had made a long journey and longed to embrace all the coffins of the holy and triumphant martyrs, and not least that of the thrice-blessed John, the theologian and evangelist, who … great boldness before our Master. Therefore we were compelled to depose the aforesaid Cyril and Memnon and to make them strangers to the episcopate, … of those who … in their arrogance and tyranny, either through deceit or … by the change of their choice … For if they come to a sense of their offence and cease from the heretical evil opinion, and take up again the faith of the holy Fathers at Nicaea in Bithynia, and, recognizing … their offence, come together with us to the council according to the letters of our most pious and Christ-loving emperors and examine the questions with the quiet that befits priests, they will be released from the bond of excommunication and recover the priestly ministry.
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Ἔγνω που πάντως ὑμῶν ἡ εὐλάδεια τὰ ἀθέσμως καὶ παρανόμως ὑπὸ Κυρίλλου τοῦ ᾿Αλεξανδρέως, καὶ Μέμνονος τοῦ Ἐφεσίου, καὶ τῶν σὺν αὐτοῖς, παρὰ τὸ γράμμα τῶν εὐσεδεστάτων καὶ φιλοχρίστων ἡμῶν βασιλέων συνεδρευσάντων γεγενὴμένα. Διὸ ἀναγκαῖον ὠήθημεν γνωρίσαι ὑμῶν τῇ θεοσεδείᾳ, ὡς ἐκεῖνα μὲν ἅπαντα τὰ ὑπ᾽ αὐτῶν τολμῇ θέντα, ἱστὸς ἀράχνης, κατὰ τὸν προφήτην, ὑπάρχε:. Αὑτοὶ δὲ οἱ ταῦτα τετολμηκότες, ὅ τε Κύριλλος, καὶ ὁ Μέμνων, ὡς ἔξαρχοι τῆς ἀταξίας καὶ παρανημίας γενόμενοι ὕφ᾽ ἡμῶν χκαθῃρέθησαν, καὶ ἀλλότριοι τῆς ἐπισκοπῆς ἐγένοντο᾽ τοὺς δὲ σὺν αὐτοῖς συνεδρεῦσαι ἑλομένους, ἀκοινωνήτους πεποιήκαμεν, ἕως ἂν τὸ οἰκεῖον ἐπιγνόντες πλημμέλημα, τά τε αἷρετιχὰ κεφάλαια Κυρίλλονυ τοῦ ᾿Αλεξανδρέως ἀναθεματίσωσι, καὶ τὴν πίστιν τῶν ἀγίων Πατέρων τῶν ἐν Νικαίᾳ τῆς Βιθυνίας συναθροισθέντων ἀδόλως χαταδέξωνται. Μὴ τοίνυν θορυδήσῃ τις τὴν ὑμετέραν εὐλάδειαν … τῶν τὰ τοιαῦτα ποιεῖν εἰωθότων᾽ οὐδεμίαν γὰρ ἰσχὺν, ὡς ἤδη ἐδηλώσαμεν, ἔχει τὰ παρανόμως ὑπ᾽ αὐτῶν Τοῦτο δὲ καὶ τῷ εὐσεῤεξ καὶ φιλοχρίστῳ ἡμῶν βασιλεῖ ἐγνωρίσαμεν, καὶ τοῖς μεγαλοπρεπεστάτοις καὶ
Egnō pou pantōs hymōn hē euladeia ta athesmōs kai paranomōs hypo Kyrillou tou ᾿Alexandreōs, kai Memnonos tou Ephesiou, kai tōn syn autois, para to gramma tōn eusedestatōn kai philochristōn hēmōn basileōn synedreusantōn gegenēmena. Dio anankaion ōēthēmen gnōrisai hymōn tę̄ theosedeią, hōs ekeina men hapanta ta hyp᾽ autōn tolmę̄ thenta, histos arachnēs, kata ton prophētēn, hyparche:. Hautoi de hoi tauta tetolmēkotes, ho te Kyrillos, kai ho Memnōn, hōs exarchoi tēs ataxias kai paranēmias genomenoi hyph᾽ hēmōn chkathę̄rethēsan, kai allotrioi tēs episkopēs egenonto᾽ tous de syn autois synedreusai helomenous, akoinōnētous pepoiēkamen, heōs an to oikeion epignontes plēmmelēma, ta te haireticha kephalaia Kyrillony tou ᾿Alexandreōs anathematisōsi, kai tēn pistin tōn agiōn Paterōn tōn en Nikaią tēs Bithynias synathroisthentōn adolōs chatadexōntai. Mē toinyn thorydēsę̄ tis tēn hymeteran euladeian … tōn ta toiauta poiein eiōthotōn᾽ oudemian gar ischyn, hōs ēdē edēlōsamen, echei ta paranomōs hyp᾽ autōn Touto de kai tǭ euserex kai philochristǭ hēmōn basilei egnōrisamen, kai tois megaloprepestatois kai
Letter of John, bishop of Antioch, and those with him, to the clergy of Constantinople.
Your reverence surely knows what was done unlawfully and illegally by Cyril of Alexandria and Memnon of Ephesus and those who sat in session with them, contrary to the letter of our most pious and Christ-loving emperors. We therefore thought it necessary to make known to your godliness that all that they dared is, in the words of the prophet, a spider's web; and those who dared it, Cyril and Memnon, as leaders of the disorder and lawlessness, have been deposed by us and made strangers to the episcopate; and those who chose to sit in session with them we have excommunicated, until, recognizing their own offence, they anathematize the heretical chapters of Cyril of Alexandria and accept without guile the faith of the holy Fathers assembled at Nicaea in Bithynia. Let no one, then, of those accustomed to do such things disturb your reverence …; for what they did unlawfully has no force, as we have already shown. This we have also made known to our pious and Christ-loving emperor, and to the most magnificent and …
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λαῷ τῆς ἐν Κωνσταντινουπόλει ἁγίας τοῦ θεοῦ Ἐχκλησίας ἡ σύνοδος. Νόμος ἔστιν ἄγραφος τοῖς ποιμέσι πολλὴν τῶν προδάτων ποιεῖσθαι κηδεμονίαν, ἵνα μήτε κλέπτης ταῦτα ται. Εἰ δὲ οἱ τῶν ἀλόγων προδάτων τὴν κηδεμονίαν πεπιστευμένοι τοσαύτην αὐτῶν ποιοῦνται προμήθειαν, ὡς βοᾷν τὸν μακάριον Ἰαχὼδ πρὸς τὸν Λάδαν" « Ἤμην συγκαιόμενος τῷ καύματι τῆς ἡμέρας, καὶ παγετῷ τῆς νυκτὸς, καὶ ἀφίστατο ὁ ὕπνος ἀπὸ τῶν ὀφθαλμῶν μου, καὶ θηριάλωτον οὐκ ἐνήνοχά σο!" » ὅσην χρὴ ποιήσασθαι πρόνοιαν τῶν λογικῶν τοῦ Σωτῆρος ἡμῶν προδάτων, ἃ τοὺς θείους περίκειται χαδὲ Χριστὸν, καὶ σημειωθέντα τῷ φωτὶ τοῦ προσώπου Κυρίου; Τούτου χάριν ἀνανχαῖον ᾧήθημεν τὰς ὑμετέρας διὰ γραμμάτων προθεραπεῦσαι ψυχάς "Αὶ ἵνα μὴ ταῖς ματαίαις φήμαις ὑπαχθέντες ἀθυμήσητε, καὶ ταραχὴν ταῖς διανοίαις εἰσδέξησθε. ᾿Αφιχόμεθα γὰρ εἰς τὴν ᾿Εφεσίων πόλιν, τοῦ κηδεμόνος τῶν ὅλων Θεοῦ τῶν εὐσεδεστάτων καὶ φιλοχρίστων βασιλέων ἡμῶν τὴν διάνοιαν εἰς τοῦτο κινήσαντος, καὶ εὕρομεν τὴν τε πόλιν θορύδου παντὸς πεπληρωμένην, χἀὶ τὴν ἅπασαν σύνοδον οὐ μετρίως ταραττομένην, καὶ κλύδωνα θαλάττιον τὴν ἁγίαν Ἐκκλησίαν μιμουμένην, Κυρίλλου τοῦ πρὶν ᾿Αλεξανδρείας ἐπισκόπου, καὶ Μέμνονος: τοῦ Ἐφεσίων, δίκην χαταιγίδων τὸν χαλεπὸν τοῦτον ἐγειράντων χειμῶνα. Δείσαντες γὰρ ὁ μὲν Αἰγύπτιος, ἵνα μὴ τὰ κεφάλαια τῆς αἱρετικῆς αὐτοῦ κακοδοξία;, τὰ τῇ αἱρετικὸν αὑτὸν χαταχρίνωμεν᾽ ὁ δὲ τῆς ἄλλης αὐτοῦ ῥεθυμίας τὰ κατὰ τὴν πόλιν θρυλλούμενα" σνμφρομην" καὶ ὁ μὲν πεντήχονυτα Αἰγυπτίους ἐπισκόπους, ὁ δὲ ᾿Ασιανοὺς πλείους ἣ τριάκοντα συναγαγὼν, καὶ ὄλλους τινὰς, τοὺς μὲν ἀπάτη. τοὺς δὲ φόδῳ προσλαθδόμενοι, οὐκ ἠδουλήθησαν μὲν ἀναμεῖναι τὸ κοινὸν τῶν πανταχόθεν ἀφικνουμένων ἁγιωτάτων ἐπισκόπων συνέδριον, καταφρονήσαντες δὲ τῶν ἐκκλησιαστικῶν θεσμῶν, καὶ πάντα ἀτόπως καὶ παρανόμως διαπραξάμενοι, ὡς ἐξ ἀκροπόλεως μὲν δυσσεδεῖν ἅπασι παραχελεύονται, ναύτας δὲ χαὺὶ κληρικοὺς Αἰγυ- “πτίους, καὶ ἀγροίκους ᾿Ασιανοὺς εἰς τὰς τῶν ἐπισκό: πων οἰκίας ἀποστέλλοντες, καὶ τὰ ἀνήκεστα ἀπεικαὶ τὰς οἰκίας ἔξωθεν ἐπιγράφοντες, ὡς ἐπισήμους εἶναι τοὺς πολιορχηθῆναι ὀφείλοντας, ἠνάγκαζον συντίθεσθαι τοῖς ὑπ᾽ αὐτῶν παρανόμως γεγενημένοις. αὐτῶν ἀταξίαν μεμαθηκότες, ἄτοπον ἡγησάμεθα, τοὺς εἰς τοσοῦτον κακίας ἐληλαχότας, ἐν τῇ θείᾳ καὶ μεγάλῃ ἱερωσύνῃ καταλιπεῖν. Διὸ τούτους μὲν, ὡς τῶν κακῶν ἡγεμόνας, καθελεῖν ἠἡναγχάσθημεν, καὶ τῆς ἐπισκοπῆς ἀλλοτρίους πεποιέχαμεν " τοὺς δὲ τούτοις συνεργήσαντας τῷ ρεύοντες τὴν μετάνοιαν, ἀλλὰ τὴν τῆς φιλανθρωπίας … η αὐτοῖς ὑπανοίξαντες θύραν. Ἣν γὰρ ἐθελήσωσιν ὡς τάχιστα ἀναθεματίσαι μὲν τὰ ὑπὸ Κυρίλλου ἀποσταλέντα κεφάλαια, τὰ τῆς ἀποστολικῆς καὶ εὐαγγελικῇς διδασκαλίας ἀλλότρια, εἰς δὲ τὴν πίστιν τῶν ἁγίων Πατέρων ἐπανελθεῖν, τῶν ἐν Νιχαΐί τῆς Βιθυνίας συνελθόντων, καὶ κατὰ τὸ γράμμα τῶν εὑόως καὶ ἀκριδῶς τά τε προκείμενα συζητῆσαι, καὶ τὸ εὐσεδὲς δόγμα κυρῶσαι, παραυτίκα αὐτοὺς ὡς οἰχεῖχ μέλη δεξόμεθα, καὶ τοὺς ἱερατικοὺς αὐτοῖς ἀποδώσομεν θρόνους. … συνόδοι' πρὸς τὸν χωαλλίνιχον βασι.λέα, δηλοῦσα καὶ αὖθις Ἧ διαλάμπουσα ὑμῶν εὐσέδεια ἐπ᾽ εὐεργεσίᾳ τῆς οἰκουμένης καὶ τῶν τοῦ Θεοῦ ᾿Εκκλησιῶν ἐχέλευσεν. ἡμᾶς ἐν τῇ τῶν Ἐφεσίων ἀθροισθῆναι, ὥστε κέρδος καὶ εἰρήνην τῇ Ἔχχλησίχ περιποιῆδαι, οὐκ ὥστε συγχύσεως καὶ ἀταξίας πάντα πληρῶσαι. Καὶ αὐτὰ δὲ τὰ τοῦ ὑμετέρου κράτους θεσπίσματα σαφῶς καὶ διαῤῥήδην τὸν εὐὑσεδῇ ὑμῶν καὶ εἰρηνικὸν ὑπὲρ τῶν τοῦ Χριστοῦ Ἐκκλησιῶν μηνύει σκοπόν. ὋὉ δὲ ἐπ᾽ ὀλέθρῳ τῶν Ἐκκλησιῶν καὶ τεχθεὶς καὶ τραφεὶς, ὡς ἔοικε, Κύριλλος ὁ τῆς ᾿Αλεξανξρείας, … πρῶτον μὲν εἰς τὸ γαληνὸν καὶ εὐσεόὲς ὑμῶν … αὑτοῦ δεικνύς, Τοῦ γὰρ ὑμετέρου κράτους θεσπίσαντος περὶ πίστεως τὴν ἐξέτασιν γενέσθαι, καὶ βάσανον ἀχριθῇ τὴν μεθ᾽ ὁμονοίας καὶ εἰρήνης φῶν πάντων" ὁ Κύριλλος ἐπὶ τοῖς ᾿Απολιναρίου δόγμασιν ἐγκαλούμενος, μᾶλλον δὲ αὐτὸς ἑαυτὸν ἐλέγξας, δι’ ὧν πρώην εἰς τὴν βασιλίδα πόλιν μετ᾽ ἰδίας ὑπογραφἧς ἀπέστειλε μετ᾽ ἀναθεματισμῶν, ἐν οἷς τὰ τοῦ δυσσεδοῦς καὶ αἱρετιχκοῦ ᾿Απολιναρίου φρονῶν ἐλήλεγκται, καὶ οὐδενὸς τούτων φροντίσας, ὡς ἐν ἀόδασιλεύτοις καιροῖς, χωρεῖ πρὸς πᾶσαν παρανομίαν" καὶ δέον λόγον δοῦναι ὑπὲρ ὧν διεφθαρμένῃ χρῆται τῇ περὶ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν δόξῃ, ἀρπάσας ἑαυτῷ τὴν αὐθεντίαν, τὴν μήτε παρὰ τῶν κανόνων αὐτῷ δεδομένην, μήτε ἀπὸ τῶν ὑμετέρων θεσπισμάτων, ὁρμᾷ πρὸς πᾶν εἶδος ἀταξίας καὶ παρανομίας. Ἐπὶ τούτοις κινηθεῖσα ἡ ἀγία σύνοδος, ἡ οὐ παραδεξαμένη τὰς ἐπὶ λύμῃ τῆς πίστεως αὐτοῦ ἐπινοίας, τοῦτον μὲν καθαιρεῖ διὰ τὰ προειρημένα πάντα Μέμνονα δὲ ὡς συνεργὸν αὐτοῦ καὶ συναγωνιστὴν ἐν ἄπασι γεγενημένον, καὶ μυρίους θορύδους κατὰ τῶν ἁγιωτάτων ἐπισκόπων, τῶν συνθέσθαι τῇ αἱρετικῇ ἐχείνου κακοδοξίᾳ μὴ ἀνασχομένων, ἐγείραντα, καὶ τὰς ἐκκλησίας καὶ πάντα τόπον εὐκτήριον χλείσαντα, ὡς ἐν Ἑλληνικοῖς καὶ θεομάχοις καὶροῖ;" καὶ πλῆθος ἐπιχώριον τῆς Ἐφεσίων ἐπεισαγαγόντα, ὡς περὶ τοῦ παντὸς ἡμῖν εἶναι καθ᾽ ἑκάστην τὸν χίνδυ… οὐ πρὸς ἄμυναν βλέπουσιν, ἀλλὰ πρὸς τὰ ὀρθὰ δόγματα τῆς εὐσεδείας. Τὸ γὰρ τούτους ἐκκόψαι, οὐδὲν ἕτερόν ἐστιν, ἣ τὴν ὀρθοδοξίαν στῆσαι. Ἔξεστι δὲ ὑμῶν τῷ κράτει ἐξ αὑτῶν αὐτοῦ τῶν κεφαλαίων τὸ δυσσεδὲς αὑτοῦ φρόνημα ἐπιγνῶναι" τελευτήσαντα γὰρ τὸν δυσσεδῇ ᾿Απολινάριον ἐν τῇ αἱρέσει, οἱονεὶ ἐξ ἅδου ἐγείρων, καὶ ἐπιστρατεύων ταῖς Ἐκκλησίαις καὶ τῇ ὀρθοδόξῳ πίστει ἐλέγχεται, καὶ ἀναθεματίζων ἐν οἷς ἐκτίθεται, εὐαγγελιστὰς ὁμοῦ καὶ ἀποστόλους, καὶ τοὺς μετ᾽ ἐκείνους Ἐκκλησίας προγόνους, οἱ παρὰ τοῦ ἁγίον Πνεύματος, ἀλλ᾽ οὐκ ἀπὸ λογισμῶν οἰκείων ὁρμώμενοι τὴν εὐσεδῇή πίστιν ἐκήρυξαν, καὶ κατήγγειλαν τὸ Εὐαγγέλιον, ἀπἐναντίας οἷς οὗτος καὶ φρονεῖ, καὶ διδάσκει, καὶ ἐξ ἐπιτάγματος βούλεται τὴν ἑαυτοῦ ἀσέδειαν πανταχοῦ τῆς οἰκουμένης κρατεῖν. “Ὅπερ οὐ φέροντες, τῇ στάσει τῇ δεούσῃ ἐχρησάμεθα, τῇ τε θείᾳ ῥοπῇ καὶ τῷ τῆς εὐσεόδείας ὑμῶν θαῤῥοῦντες σκοπῷ. Ἴσμεν γὰρ ὡς οὐδὲν προτιμήσετε τῆς ὑγιοῦς πίστεως, ἧ συντραφέντες ὑμεῖς τε, καὶ οἱ τρισμαχάριοι ὑμῶν πρόγονοι, ἀδιάδοχα τὰ τῆς βασιλείας παρειλῆφατε σκῆπτρα, τοὺς τοῖς ἀποστολικοῖς δόγμασιν ἐναντίου μένους ἀεὶ καταλύοντες " ὧν ἐστιν ὁ προειρημένος Κύριλλος, ὃς ὥσπερ ἀκρόπολιν χατειληφὼς τὴν ἜἜφεσον διὰ Μέμνονος τοῦ συνεργοῦ, δικαίως μετ᾽ αὐτοῦ τὴν καθαίρεσιν ἀπηνέγκατο" πρὸς γὰρ τοῖς ξὶρημένοις, πᾶσαν ἔφοδον, καὶ πᾶσαν ἀταξίαν ἐτόλμησαν καθ᾽ ἡμῶν, οἵ συνελέγημεν, καὶ πόλεων ἀμελήσαντες, καὶ πατρίδων, καὶ ἑαυτῶν, ὥστε τὸ ὑμέτε- Καὶ ἐσμὲν νῦν τυραννίδος παρανάλωμα, εἰ μὴ ἑτέρωσε ἡμᾶς συνελθεῖν, πλησίον που, ἔνθα δυνησόμεθα ἀπό τε τῶν Γραφῶν, καὶ τῶν συγγεγραμ» μένων τοῖς Πατράσι βίόλων, ἐλέγξαι αὐτοὺς σαφῶς, τόν τε Κύριλλον, καὶ τοὺς ὑπὲρ αὐτοῦ ὑπαχθέντας, αὐτοῖς σωτηρίας, εἰ μεταμεληθεῖεν, ὑποφαίνοντες " οἵ ὥσπερ ἐπὶ στρατείᾳ βαρδαριχῇ ὕλας ἀταξίας αὐτῷ μέχρι τοῦ παρόντος παρέσχον" οἱ μὲν χαθῃρημένοι ὄντες ἐκ πολλοῦ, καὶ ὑπ᾽ αὐτοῦ προσληφθέντες " οἱ δὲ ἀχοινώνητο! τοῖς οἰκείοις μητροπολίταις, καὶ ὑπ᾽ αὖτοῦ εἰς κοινωνίαν δεχθέντες " ἄλλοι διαφόροις ἐγκλήμασιν ἐμπεπαρμένοι, παρ᾽ αὑτοῦ τιμηθέντες. Καὶ ταῦτα ἐποίει ἀπὸ τοῦ πλήθους κυρῶσαι τὸ αἱρετικὸν αὑτοῦ πειρώμενος φρόνημα, μὴ λογισάμενος, ὡς ἐν εὐσεδείχ οὐκ ἀριθμὸς ζητεῖται, ἀλλ᾽ ὀρθότης δογμάτων, καὶ ἡ τῶν ἀποστολικῶν δογμάτων ἀλήθεια, καὶ ἄνδρες ἐν τούτοις εὐσεδῶς ἐξ ἀποστολικῶν ἀποδείξεων καὶ μαρτυριῶν εἰδότες συνίστασθαι, καὶ οὐκ ἐκ θράσους καὶ αὐθεντίας τυραννικῆς. Ὅθεν παρακαλοῦμεν καὶ ἱκετεύομεν διὰ τάχους ἐπαμῦναι τῇ εὑὐσεδείᾳ πολεμουμένῃ τὸ ὑμέτερον κράτος, καὶ διόρθωσιν ὀξυτάτην ἐπιθεῖναι τῇ τούτων μανίᾳ καὶ τυραννίξι, ἣ ὥσπερ τις λαΐλαψ πρὸς αἶρεχαιὸν γὰρ τὴν ὑμετέραν εὐσέδειαν, τὴν τῶν ἐν τῇ Ῥωμαίων ἀρχῇ σαλευομένας μὴ παριδεῖν Ἐκκλησίας.
laǭ tēs en Kōnstantinoupolei hagias tou theou Echklēsias hē synodos. Nomos estin agraphos tois poimesi pollēn tōn prodatōn poieisthai kēdemonian, hina mēte kleptēs tauta tai. Ei de hoi tōn alogōn prodatōn tēn kēdemonian pepisteumenoi tosautēn autōn poiountai promētheian, hōs boąn ton makarion Iachōd pros ton Ladan" « Ēmēn synkaiomenos tǭ kaumati tēs hēmeras, kai pagetǭ tēs nyktos, kai aphistato ho hypnos apo tōn ophthalmōn mou, kai thērialōton ouk enēnocha so!" » hosēn chrē poiēsasthai pronoian tōn logikōn tou Sōtēros hēmōn prodatōn, ha tous theious perikeitai chade Christon, kai sēmeiōthenta tǭ phōti tou prosōpou Kyriou? Toutou charin ananchaion hǭēthēmen tas hymeteras dia grammatōn protherapeusai psychas "Ai hina mē tais mataiais phēmais hypachthentes athymēsēte, kai tarachēn tais dianoiais eisdexēsthe. ᾿Aphichometha gar eis tēn ᾿Ephesiōn polin, tou kēdemonos tōn holōn Theou tōn eusedestatōn kai philochristōn basileōn hēmōn tēn dianoian eis touto kinēsantos, kai heuromen tēn te polin thorydou pantos peplērōmenēn, chai tēn hapasan synodon ou metriōs tarattomenēn, kai klydōna thalattion tēn hagian Ekklēsian mimoumenēn, Kyrillou tou prin ᾿Alexandreias episkopou, kai Memnonos: tou Ephesiōn, dikēn chataigidōn ton chalepon touton egeirantōn cheimōna. Deisantes gar ho men Aigyptios, hina mē ta kephalaia tēs hairetikēs autou kakodoxia?, ta tę̄ hairetikon hauton chatachrinōmen᾽ ho de tēs allēs autou rhethymias ta kata tēn polin thrylloumena" snmphromēn" kai ho men pentēchonyta Aigyptious episkopous, ho de ᾿Asianous pleious hē triakonta synagagōn, kai ollous tinas, tous men apatē. tous de phodǭ proslathdomenoi, ouk ēdoulēthēsan men anameinai to koinon tōn pantachothen aphiknoumenōn hagiōtatōn episkopōn synedrion, kataphronēsantes de tōn ekklēsiastikōn thesmōn, kai panta atopōs kai paranomōs diapraxamenoi, hōs ex akropoleōs men dyssedein hapasi paracheleuontai, nautas de chaui klērikous Aigy- “ptious, kai agroikous ᾿Asianous eis tas tōn episko: pōn oikias apostellontes, kai ta anēkesta apeikai tas oikias exōthen epigraphontes, hōs episēmous einai tous poliorchēthēnai opheilontas, ēnankazon syntithesthai tois hyp᾽ autōn paranomōs gegenēmenois. autōn ataxian memathēkotes, atopon hēgēsametha, tous eis tosouton kakias elēlachotas, en tę̄ theią kai megalę̄ hierōsynę̄ katalipein. Dio toutous men, hōs tōn kakōn hēgemonas, kathelein hēēnanchasthēmen, kai tēs episkopēs allotrious pepoiechamen " tous de toutois synergēsantas tǭ reuontes tēn metanoian, alla tēn tēs philanthrōpias … ē autois hypanoixantes thyran. Hēn gar ethelēsōsin hōs tachista anathematisai men ta hypo Kyrillou apostalenta kephalaia, ta tēs apostolikēs kai euangelikę̄s didaskalias allotria, eis de tēn pistin tōn hagiōn Paterōn epanelthein, tōn en Nichaïi tēs Bithynias synelthontōn, kai kata to gramma tōn heuoōs kai akridōs ta te prokeimena syzētēsai, kai to eusedes dogma kyrōsai, parautika autous hōs oicheich melē dexometha, kai tous hieratikous autois apodōsomen thronous. … synodoi' pros ton chōallinichon basi.lea, dēlousa kai authis Hē dialampousa hymōn eusedeia ep᾽ euergesią tēs oikoumenēs kai tōn tou Theou ᾿Ekklēsiōn echeleusen. hēmas en tę̄ tōn Ephesiōn athroisthēnai, hōste kerdos kai eirēnēn tę̄ Echchlēsich peripoiēdai, ouk hōste synchyseōs kai ataxias panta plērōsai. Kai auta de ta tou hymeterou kratous thespismata saphōs kai diarrhēdēn ton euysedę̄ hymōn kai eirēnikon hyper tōn tou Christou Ekklēsiōn mēnyei skopon. HoO de ep᾽ olethrǭ tōn Ekklēsiōn kai techtheis kai trapheis, hōs eoike, Kyrillos ho tēs ᾿Alexanxreias, … prōton men eis to galēnon kai euseoes hymōn … hautou deiknys, Tou gar hymeterou kratous thespisantos peri pisteōs tēn exetasin genesthai, kai basanon achrithę̄ tēn meth᾽ homonoias kai eirēnēs phōn pantōn" ho Kyrillos epi tois ᾿Apolinariou dogmasin enkaloumenos, mallon de autos heauton elenxas, di’ hōn prōēn eis tēn basilida polin met᾽ idias hypographēs apesteile met᾽ anathematismōn, en hois ta tou dyssedous kai hairetichkou ᾿Apolinariou phronōn elēlenktai, kai oudenos toutōn phrontisas, hōs en aodasileutois kairois, chōrei pros pasan paranomian" kai deon logon dounai hyper hōn diephtharmenę̄ chrētai tę̄ peri ton Kyrion hēmōn Iēsoun Christon doxę̄, arpasas heautǭ tēn authentian, tēn mēte para tōn kanonōn autǭ dedomenēn, mēte apo tōn hymeterōn thespismatōn, hormą pros pan eidos ataxias kai paranomias. Epi toutois kinētheisa hē agia synodos, hē ou paradexamenē tas epi lymę̄ tēs pisteōs autou epinoias, touton men kathairei dia ta proeirēmena panta Memnona de hōs synergon autou kai synagōnistēn en apasi gegenēmenon, kai myrious thorydous kata tōn hagiōtatōn episkopōn, tōn synthesthai tę̄ hairetikę̄ echeinou kakodoxią mē anaschomenōn, egeiranta, kai tas ekklēsias kai panta topon euktērion chleisanta, hōs en Hellēnikois kai theomachois kairoi?" kai plēthos epichōrion tēs Ephesiōn epeisagagonta, hōs peri tou pantos hēmin einai kath᾽ hekastēn ton chindy… ou pros amynan blepousin, alla pros ta ortha dogmata tēs eusedeias. To gar toutous ekkopsai, ouden heteron estin, hē tēn orthodoxian stēsai. Exesti de hymōn tǭ kratei ex hautōn autou tōn kephalaiōn to dyssedes hautou phronēma epignōnai" teleutēsanta gar ton dyssedę̄ ᾿Apolinarion en tę̄ hairesei, hoionei ex hadou egeirōn, kai epistrateuōn tais Ekklēsiais kai tę̄ orthodoxǭ pistei elenchetai, kai anathematizōn en hois ektithetai, euangelistas homou kai apostolous, kai tous met᾽ ekeinous Ekklēsias progonous, hoi para tou hagion Pneumatos, all᾽ ouk apo logismōn oikeiōn hormōmenoi tēn eusedę̄ē pistin ekēryxan, kai katēngeilan to Euangelion, apenantias hois houtos kai phronei, kai didaskei, kai ex epitagmatos bouletai tēn heautou asedeian pantachou tēs oikoumenēs kratein. “Hoper ou pherontes, tę̄ stasei tę̄ deousę̄ echrēsametha, tę̄ te theią rhopę̄ kai tǭ tēs euseodeias hymōn tharrhountes skopǭ. Ismen gar hōs ouden protimēsete tēs hygious pisteōs, hē syntraphentes hymeis te, kai hoi trismacharioi hymōn progonoi, adiadocha ta tēs basileias pareilēphate skēptra, tous tois apostolikois dogmasin enantiou menous aei katalyontes " hōn estin ho proeirēmenos Kyrillos, hos hōsper akropolin chateilēphōs tēn EEpheson dia Memnonos tou synergou, dikaiōs met᾽ autou tēn kathairesin apēnenkato" pros gar tois xirēmenois, pasan ephodon, kai pasan ataxian etolmēsan kath᾽ hēmōn, hoi synelegēmen, kai poleōn amelēsantes, kai patridōn, kai heautōn, hōste to hymete- Kai esmen nyn tyrannidos paranalōma, ei mē heterōse hēmas synelthein, plēsion pou, entha dynēsometha apo te tōn Graphōn, kai tōn syngegram» menōn tois Patrasi biolōn, elenxai autous saphōs, ton te Kyrillon, kai tous hyper autou hypachthentas, autois sōtērias, ei metamelētheien, hypophainontes " hoi hōsper epi strateią bardarichę̄ hylas ataxias autǭ mechri tou parontos pareschon" hoi men chathę̄rēmenoi ontes ek pollou, kai hyp᾽ autou proslēphthentes " hoi de achoinōnēto! tois oikeiois mētropolitais, kai hyp᾽ autou eis koinōnian dechthentes " alloi diaphorois enklēmasin empeparmenoi, par᾽ hautou timēthentes. Kai tauta epoiei apo tou plēthous kyrōsai to hairetikon hautou peirōmenos phronēma, mē logisamenos, hōs en eusedeich ouk arithmos zēteitai, all᾽ orthotēs dogmatōn, kai hē tōn apostolikōn dogmatōn alētheia, kai andres en toutois eusedōs ex apostolikōn apodeixeōn kai martyriōn eidotes synistasthai, kai ouk ek thrasous kai authentias tyrannikēs. Hothen parakaloumen kai hiketeuomen dia tachous epamynai tę̄ heuysedeią polemoumenę̄ to hymeteron kratos, kai diorthōsin oxytatēn epitheinai tę̄ toutōn manią kai tyrannixi, hē hōsper tis laïlaps pros airechaion gar tēn hymeteran eusedeian, tēn tōn en tę̄ Rhōmaiōn archę̄ saleuomenas mē paridein Ekklēsias.
Letter of the same to the people of the holy church of God in Constantinople; the synod.
There is an unwritten law that shepherds take great care of their sheep, so that no thief … If those entrusted with the care of irrational sheep take such forethought for them that the blessed Jacob cried out to Laban, 'I was burned by the heat of the day and by the frost of the night, and sleep departed from my eyes, and I did not bring you what was torn by beasts', how much forethought must be taken for the rational sheep of our Saviour, which bear the divine … of Christ and have been marked with the light of the Lord's face? For this reason we thought it necessary to care for your souls beforehand by letter, so that you may not be led by idle rumours to lose heart and admit confusion into your minds. We came to the city of the Ephesians, the God who cares for the universe having moved the mind of our most pious and Christ-loving emperors to this, and we found the city full of every kind of uproar, the whole synod disturbed not a little, and the holy church like a storm at sea, since Cyril, formerly bishop of Alexandria, and Memnon of Ephesus had raised this harsh storm like hurricanes. For the Egyptian was afraid that … the chapters of his heretical evil opinion … condemn him as a heretic; and the other … what is talked of in the city about his other laziness … And the one gathered fifty Egyptian bishops, the other more than thirty Asians, and taking on some others, some by deceit and some by fear, they would not wait for the common council of the most holy bishops arriving from everywhere; despising the ordinances of the church and doing everything outrageously and lawlessly, they order everyone, as from a citadel, to be impious; and sending Egyptian sailors and clergy and Asian rustics to the bishops' houses, threatening fatal things and marking the houses on the outside so that those who were to be besieged would be known, they compelled them to agree to what they had lawlessly done. … having learned their disorder, we thought it absurd to leave men who had gone so far in wickedness in the divine and great priesthood. Therefore we were compelled to depose them as the leaders of the evils, and have made them strangers to the episcopate; and those who worked with them … repentance, but … opening to them the door of loving-kindness. For if they are willing, as quickly as possible, to anathematize the chapters sent out by Cyril, which are foreign to the apostolic and gospel teaching, and to return to the faith of the holy Fathers who assembled at Nicaea in Bithynia, and according to the letter of the … to examine the questions before us … and precisely, and to confirm the pious doctrine, we will at once receive them as our own members and restore the priestly thrones to them.
[Letter 157] Report of the synod to the victorious emperor, announcing a second time the deposition of Cyril and Memnon
Your piety, which shines out for the benefit of the world and of the churches of God, again commanded us to assemble in the city of the Ephesians, so as to procure gain and peace for the church, not to fill everything with confusion and disorder. And the very decrees of your power clearly and expressly show your pious and peaceful purpose for the churches of Christ. But Cyril of Alexandria, born and bred, it seems, for the ruin of the churches, … first … toward your calm and pious … showing his … For when your power had decreed that the examination concerning the faith should take place, and an exact testing with concord and peace … of all, Cyril, being charged with the doctrines of Apollinarius, or rather having convicted himself by what he recently sent to the imperial city with anathemas under his own signature, in which he has been shown to hold the views of the impious and heretical Apollinarius, and caring for none of this, proceeds to every lawlessness as though in times without an emperor; and whereas he ought to give account for the corrupt opinion he holds about our Lord Jesus Christ, he seizes for himself an authority given him neither by the canons nor by your decrees, and rushes into every kind of disorder and lawlessness. Moved by this, the holy synod, which did not accept his designs for the ruin of the faith, deposes him for all the reasons stated; and Memnon too, as having been his fellow worker and fellow combatant in everything, and having raised countless uproars against the most holy bishops who would not agree to his heretical evil opinion, and having shut the churches and every place of prayer, as in pagan and God-fighting times, and having brought in a local mob of the Ephesians, so that every day we were in danger of our lives … not looking to revenge but to the right doctrines of piety. For to cut these men off is nothing other than to establish orthodoxy. Your power can learn his impious mind from his very chapters; for he is convicted of raising, as it were from Hades, the impious Apollinarius, who died in his heresy, and making war on the churches and the orthodox faith; and of anathematizing, in what he sets forth, the evangelists and apostles together, and the forefathers of the church after them, who, moved by the Holy Spirit and not by their own reasonings, preached the pious faith and proclaimed the gospel contrary to what he thinks and teaches, and wants by command to make his own impiety prevail everywhere in the world. Not bearing this, we took the stand that was needed, trusting in the divine help and in the purpose of your piety. For we know that you will put nothing before the sound faith, nurtured in which you and your thrice-blessed forebears received the sceptre of the empire without a break, always overthrowing those who oppose the apostolic doctrines; and one of them is the aforesaid Cyril, who seized Ephesus like a citadel through his fellow worker Memnon, and has justly received deposition with him. For besides what has been said, they have dared every assault and every disorder against us who have assembled here, neglecting our cities and countries and ourselves so as to … your … And we are now the by-product of a tyranny, unless … us to assemble elsewhere, somewhere near, where we shall be able, from the Scriptures and from the books written by the Fathers, to refute clearly both Cyril and those led astray on his account, showing them … of salvation, if they repent; they who, as in a barbarian campaign, have supplied him until now with the materials of disorder: some long since deposed and received by him; some excommunicated by their own metropolitans and admitted by him to communion; others impaled on various charges and honoured by him. He did this trying to confirm his heretical mind by numbers, not reckoning that in piety it is not numbers that are sought but rightness of doctrines and the truth of the apostolic doctrines, and men who know how to stand together in these piously on the strength of apostolic proofs and testimonies, not from boldness and tyrannical authority. Therefore we beg and entreat your power to come quickly to the help of piety under attack, and to apply a very swift correction to the madness and tyranny of these men, which like a whirlwind … your piety … not to overlook the churches in the Roman empire as they are shaken.
Chapter 158
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τὸν εὐσεδέστατον βασιλέα, ἥγπερ ἔδωκαν μετὰ τῆς ἀναφορᾶς τῆς προγεγραμμένης τῷ Ἠλπίσαμεν λύσιν ἔσεσθαι τοῦ Αἰγυπτιαχοῦ δωνος, τοῦ ταῖς ἁγίαις τοῦ Θεοῦ Ἐκκλησίαις προσδαλόντος, τὰ τῆς εὑσεδείας τῆς ὑμετέρας δεχόμενοι γράμματα" ἐψεύσθημεν δὲ τῆς ἐλπίδος. Θρατύτεροι γὰρ οἱ ἄνδρες ἐξ ἀπονοίας ἐγένοντο" καὶ οὔτε τῆς ἐνδίκως καὶ ἐννόμως ἐπενεχθείσης αὐτοῖς ἐφρόντισαν καθαιρέσεως, οὔτε τῇ ἐπιτιμήσει τοῦ ὑμετέρου κράτους ἐγένοντο σωφρονέστεροι" ἀλλὰ καὶ τοὺς τῆς ὑμετέρας εὐσεδείας νόμους, καὶ τοὺς τῶν ἁγίων Πατέρων κανόνας πατήσαντες, οἱ μὲν καθαιρεθέντες, οἱ δὲ ἀκοινώνητοι γενόμενοι, ἐν τοῖς εὐκτηρίοις ζουσιν οἴκοις, συνάξεις ἐπιτελοῦντες. Καὶ ἡμᾶς μὲν, ὡς καὶ ἤδη τὴν φιλόχριστον ὑμῶν ἐδιδάξαμεν κορυφὴν, προσεύξασθαι μόνον εἰς τὸ ἅγιον εὐσεθείας γέμοντα γράμματα τῆς ὑμετέρας ἡμερότττος, οὐ μόνον ἐκώλυσαν, ἀλλὰ καὶ χατέλευσαν, μέχρι πολλοῦ κατεδίωξαν, ὡς φυγῇ καὶ δρόμῳ τὴν Αὑτοῖς δὲ πᾶν ὁτιοῦν ποιεῖν ἐξεῖναι νομίζουσιν" εἰς δὲ συνέδριον εἰσελθεῖν, καὶ βάσανον τῶν ζητουμένων ποιήσασθαι, καὶ ὑπὲρ τῶν αἱρετιχῶν τοῦ Κυρΐίλλου κεφαλαίων ἀπολογήσασθαι οὐκ ἠνέσχοντο, τοὺς ρεύοντες " μέγα δὲ φροναῦσιν ἐπὶ μόνῳ τῷ θράσει" καίτοι γε οὐ θράσους, ἀλλ᾽ ἡσυχίας, καὶ γνώσεως, καὶ τῆς τῶν δογμάτων ἐμπειρίας ἡ περὶ τῶν προ- Τούτου χάριν ἡναγκάσθημεν προπέμψασθαι τὸν μεγαλοπρεπέστατον κόμητα Εἰρηναῖον, καταλαθεῖν ὑμῶν τὴν εὐσέδειαν, καὶ τὰ τοῦ πράγματος διδάξαι" τά τε γὰρ γεγενημένα ἀχριδῶς ἐπίσταται, καὶ μεμάθηκε παρ᾽ ἡμῶν πολλοὺς θεραπείας τρόπους, δι᾽ ὧν δυνατὸν τὸ ἀτάραχον ταὶς ἁγίαις τοῦ Θεοῦ Ἐκκλησίαις παρασχεθῆναι οὗς ἱκετεύομεν Ὁ ἀνεξικάκως τὴν ὑμετέραν παρ᾽ αὐτοῦ μαθεῖν ἣμε-
… ρότητα, καὶ τὸ δοκοῦν τῇ ὑμετέρᾳ εὐσεύείᾳ θᾶττον κελεῦσαι γενέσθαι, ἵνα μὴ εἰς οὐδὲν δέον ἐνταῦθα
ton eusedestaton basilea, hēgper edōkan meta tēs anaphoras tēs progegrammenēs tǭ Ēlpisamen lysin esesthai tou Aigyptiachou dōnos, tou tais hagiais tou Theou Ekklēsiais prosdalontos, ta tēs heusedeias tēs hymeteras dechomenoi grammata" epseusthēmen de tēs elpidos. Thratyteroi gar hoi andres ex aponoias egenonto" kai oute tēs endikōs kai ennomōs epenechtheisēs autois ephrontisan kathaireseōs, oute tę̄ epitimēsei tou hymeterou kratous egenonto sōphronesteroi" alla kai tous tēs hymeteras eusedeias nomous, kai tous tōn hagiōn Paterōn kanonas patēsantes, hoi men kathairethentes, hoi de akoinōnētoi genomenoi, en tois euktēriois zousin oikois, synaxeis epitelountes. Kai hēmas men, hōs kai ēdē tēn philochriston hymōn edidaxamen koryphēn, proseuxasthai monon eis to hagion eusetheias gemonta grammata tēs hymeteras hēmerotttos, ou monon ekōlysan, alla kai chateleusan, mechri pollou katediōxan, hōs phygę̄ kai dromǭ tēn Hautois de pan hotioun poiein exeinai nomizousin" eis de synedrion eiselthein, kai basanon tōn zētoumenōn poiēsasthai, kai hyper tōn hairetichōn tou Kyrïillou kephalaiōn apologēsasthai ouk ēneschonto, tous reuontes " mega de phronausin epi monǭ tǭ thrasei" kaitoi ge ou thrasous, all᾽ hēsychias, kai gnōseōs, kai tēs tōn dogmatōn empeirias hē peri tōn pro- Toutou charin hēnankasthēmen propempsasthai ton megaloprepestaton komēta Eirēnaion, katalathein hymōn tēn eusedeian, kai ta tou pragmatos didaxai" ta te gar gegenēmena achridōs epistatai, kai memathēke par᾽ hēmōn pollous therapeias tropous, di᾽ hōn dynaton to atarachon tais hagiais tou Theou Ekklēsiais paraschethēnai hous hiketeuomen Ho anexikakōs tēn hymeteran par᾽ autou mathein hēme-
… rotēta, kai to dokoun tę̄ hymeterą euseueią thatton keleusai genesthai, hina mē eis ouden deon entautha
Report of the Easterns to the most pious emperor, which they gave together with the preceding report to the …
We hoped, on receiving your piety's letters, that there would be an end to the Egyptian … that had struck the holy churches of God; but we were cheated of our hope. For the men have grown bolder out of desperation. They have neither taken any heed of the deposition justly and lawfully brought upon them, nor become more sober through the rebuke of your power; but, trampling on the laws of your piety and on the canons of the holy Fathers, some of them deposed and some excommunicated, they … in the houses of prayer, holding assemblies. And as for us, as we have already informed your Christ-loving head, they not only prevented us from merely praying in the holy … letters of your gentleness full of piety, but also stoned us and pursued us a long way, so that by flight and running … They think they may do anything whatever; but to come into council, examine the questions, and defend the heretical chapters of Cyril, they would not endure, … and they pride themselves on their boldness alone; and yet the … about the … needs not boldness but quiet and knowledge and experience in doctrines. For this reason we were compelled to send ahead the most magnificent count Irenaeus, to reach your piety and inform you of the matter; for he knows exactly what happened, and has learned from us many ways of healing, by which calm can be given to the holy churches of God; and we beg your … to learn them patiently from him …
[End of Letter 158] … gentleness, and to order quickly what seems good to your piety, so that we may not … here to no purpose …
Chapter 159
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Εἰς ἔσχατον κακὸν, τὸ δὴ λεγόμενον, ἐληλάχαμεν, καὶ δεινοῖς προσπαλαίομεν ἀνηκέστοις, καὶ καθ᾽ ἑκάστην, ὡς εἰπεῖν, τὴν ἡμέραν τὸν θάνατον ἡμῶν πρὸ ὀφθαλμῶν βλέπομεν. Πᾶσαν γὰρ βαρθαριχὴν ὑπερθαίνει μανίαν τὰ ὑπὸ Κυρίλλον καὶ Μέμνονος, καὶ τῶν σὺν αὐτοῖς, καθ᾽ ἡμῶν τολμώμεγα, καὶ οὐδὲν εἶδος αὐτοῖς παραλέλειπται τυραννίδος. Ἔφοδοι μὲν γὰρ συνεχεῖς, ὡς ἐν πολέμῳ, τολμῶνται, αἱ οἰκίαι ἡμῶν ἤδη δὶς ἐπεγράφησαν, ὥστε δήλας εἶναι καὶ ἐπισήμους τοῖς ἐπιέναι μέλλουσι, Πᾶς οἶκος ἡ αἷν εὐχτήριος ἀποκέκλεισται" νόσῳ διαφθειρόμενοι, καὶ σμικροῶ ἀέρος ἀπολαῦσαι ποθοῦντες, προκύπτειν οὐ θαῤῥοῦμεν, ὡς βαρδάρους τοὺς ὁμοφύλους φοθούμενοι, Οἱ τῶν ἁγίων Πατέρων κανόνες πεπάτηνται" οἱ μῶσι, τὰ δυσσεθῇ αὑτῶν ἐκχέοντες τῷ λαῷ Θεοῦ διδάγματα " ἡμεῖς τε καθειργυένοι διατελοῦμεν, καὶ ἢ ἔσχατα χκαχῶν … Δεόμεθα τοίνυν καὶ ἐχετεύομεν τὴν ὑμετέραν μεγαλοπρέπειαν, μὴ παριδεῖν ἡμᾶς ἐν μέσῳ τῶν τοιούτων ἀπειλημμένους κακῶν, ἀλλ᾽ ἐξαρπάσαι ἡμᾶς ὡς τάχιστα τοῦ ὑπόπτου θανάτου, καὶ παρασχευάσα: τὴν βασιλίδα πόλιν χκαταλαθεῖν, καὶ δοῦναι λόγον ἡμᾶς ὑπὲρ τῆς πίστεως, καὶ ἐξελέγξαι τῶν προειρημένων ἀνδρῶν τὴν τε αἱρετικὴν κακοδοξίαν, καὶ τὴν ὑπερθάλλουσαν παρανομίαν" εἰ γὰρ μὴ τοῦτο γένοιτο, παντελῶς ἀπολούμεθα, καὶ παρανάλωμα τῆς ἐχείνων μανίας ἐσόμεθα. Πάλιν τοίνυν δεόμεθα, καὶ ἐνορχοῦμεν πρὸς παίδων, πρὸς τῶν φιλτάτων, πρὸς τῆς δικαίας τοῦ Θεοῦ χρίσεως, μὴ περιοφθῆναι παρὰ τῆς ὑμετέρας μεγαλοπρεπείας, ἀλλ᾽ ὡς τάχιστα ἐντεῦθεν ἀπαλλαγῆναι, καὶ ἐλεύθερον ἀέρα θεάσασθαι.
Eis eschaton kakon, to dē legomenon, elēlachamen, kai deinois prospalaiomen anēkestois, kai kath᾽ hekastēn, hōs eipein, tēn hēmeran ton thanaton hēmōn pro ophthalmōn blepomen. Pasan gar bartharichēn hyperthainei manian ta hypo Kyrillon kai Memnonos, kai tōn syn autois, kath᾽ hēmōn tolmōmega, kai ouden eidos autois paraleleiptai tyrannidos. Ephodoi men gar synecheis, hōs en polemǭ, tolmōntai, hai oikiai hēmōn ēdē dis epegraphēsan, hōste dēlas einai kai episēmous tois epienai mellousi, Pas oikos hē hain euchtērios apokekleistai" nosǭ diaphtheiromenoi, kai smikroō aeros apolausai pothountes, prokyptein ou tharrhoumen, hōs bardarous tous homophylous phothoumenoi, Hoi tōn hagiōn Paterōn kanones pepatēntai" hoi mōsi, ta dyssethę̄ hautōn ekcheontes tǭ laǭ Theou didagmata " hēmeis te katheirgyenoi diateloumen, kai ē eschata chkachōn … Deometha toinyn kai echeteuomen tēn hymeteran megaloprepeian, mē paridein hēmas en mesǭ tōn toioutōn apeilēmmenous kakōn, all᾽ exarpasai hēmas hōs tachista tou hypoptou thanatou, kai parascheuasa: tēn basilida polin chkatalathein, kai dounai logon hēmas hyper tēs pisteōs, kai exelenxai tōn proeirēmenōn andrōn tēn te hairetikēn kakodoxian, kai tēn hyperthallousan paranomian" ei gar mē touto genoito, pantelōs apoloumetha, kai paranalōma tēs echeinōn manias esometha. Palin toinyn deometha, kai enorchoumen pros paidōn, pros tōn philtatōn, pros tēs dikaias tou Theou chriseōs, mē periophthēnai para tēs hymeteras megaloprepeias, all᾽ hōs tachista enteuthen apallagēnai, kai eleutheron aera theasasthai.
Letter of the same to the prefect, and to the master likewise.
We have come to the last evil, as the saying goes, and are wrestling with terrible and incurable things, and every day, so to speak, we see our death before our eyes. For what Cyril and Memnon and those with them dare against us surpasses all barbarian madness, and they have left out no form of tyranny. Continual assaults are dared, as in war; our houses have already twice been marked, so as to be plain and conspicuous to those who are going to attack them. Every house of prayer has been shut …; wasting with sickness, and longing to enjoy a little air, we do not dare to peep out, fearing our own countrymen as barbarians. The canons of the holy Fathers have been trampled; … pouring out their impious teachings on the people of God; and we remain shut in, and … the extremes of evils. We beg and entreat your magnificence, then, not to overlook us, caught as we are in the midst of such evils, but to snatch us as quickly as possible from the death that threatens us, and to arrange for us to reach the imperial city, give account of the faith, and expose both the heretical evil opinion and the surpassing lawlessness of the aforesaid men. For if this does not happen, we shall perish utterly and become a by-product of their madness. Again, then, we beg and adjure you, by your children, by those dearest to you, by the just judgment of God, that we may not be overlooked by your magnificence, but be released from here as quickly as possible and see free air.
Chapter 160
160PG 83
Οὐδὲν ἀπονοίας ἐν πλημμελήμασι χαλεπώτερον" αὕτη γὰρ ἐπὶ πάντα ἐστὶ τὰ ἄτοπα ἡγεμών. Ὑπὸ ταύτης οἱ Αἰγύπτιοι καὶ οἱ σὺν αὐτοῖς στρατηγούμενοι τῶν τε ἐκκλησιαστικῶν καταφρονοῦσι θεσμῶν, καὶ τὰ εὐσεδῇ τῶν θεοφιλεστάτων ἡμῶν βασιλέων πατοῦσι θεσπίσματα. Οὔτε γὰρ τὰ πρῶτα, οὔτε τὰ δεύτερα, οὔτε τὰ τρίτα αὐτοὺς σωφρονεῖν ἐδίδαξαν γράμματα. Οὔτε ἡ ἐννόμως αὐτοῖς ὑφ' ἡμῶν ἐπενεχθεῖσα καθαίρεσις ἔσδεσεν αὐτῶν τὴν θρασύτητα, ᾿Αλλ᾽ ἀθροίζονται μὲν εἰς τοὺς εὐκτηρίους οἴκους παρανόμως, ἐπιτελοῦσι δὲ συνάξεις ἀθέσμους, καί τοι γε τῶν λαῶν ταύταις οὗ παραθαχόντων. Παντί τε θείῳ οἴκῳ φρουροὺς ἐπιστήσαντες, οὐδένα πλὴν αὐτῶν εἰσιέναι συγχωροῦσι. Καὶ ταῦτα ἤδη διὰ γραμ- μάτων ἑτέρων τὴν ὑμετέραν ἐδιδάξαμεν πειαν, ὅπως ἐχινδυνεύσαμεν προσεύξασθαι βουληθέντες εἰς τὸ ἅγιον ᾿Αποστόλιον, μετὰ τὸ δέξασθαι τὰ διὰ τοῦ θαυμασιωτάτου Παλλαδίου τοῦ μαγιστριανοῦ γράμματα τῶν εὐσεδεστάτων ἡμῶν καὶ φιλοχρίστων βασιλέων. Οὐ γὰρ μόνον ἐχωλύθημεν ξασθαι, ἀλλὰ καὶ καταλευσθέντες μέχρι πολλοῦ χατμοι, καὶ ἐν ἀρετῇ διαλάμποντες πάσῃ, ὡς τὴν ὑμεπέραν εὔκλειαν ἐν τοῖς ἀπάντων περιφέρεσθαι στόμασι, καὶ τῆς ἁγίας Ἐκκλησίας ἐκθύμως ὑπερμαχεῖτε, πᾶταν ποιούμενοι προμήθειαν, ὥστε διηνεκῶς αὑτὴν ἐξ οὐρίων φέρεσθαι, παρακαλοῦμεν ὑμῶν τὸ μέγεθος, καὶ τὰ ἡμέτερα γράμματα ὑπαναγνῶναι τῷ εὐσεδεστάτῳ καὶ φιλοχρίστῳ ἡμῶν βασιλεῖ, καὶ πᾶσαν ὑπενεγκεῖν σπονδὴν, ὡς τὴν μὲν παροῦσαν ᾿ παυθῆναι σύγχυσιν, ἀταράχως δὲ καὶ θορύθδου παντὸς χωρὶς τὸ κοινὸν γενέσθαι συνέδριον, καὶ τοῖς τῶν συστῆναι. '
Ouden aponoias en plēmmelēmasi chalepōteron" hautē gar epi panta esti ta atopa hēgemōn. Hypo tautēs hoi Aigyptioi kai hoi syn autois stratēgoumenoi tōn te ekklēsiastikōn kataphronousi thesmōn, kai ta eusedę̄ tōn theophilestatōn hēmōn basileōn patousi thespismata. Oute gar ta prōta, oute ta deutera, oute ta trita autous sōphronein edidaxan grammata. Oute hē ennomōs autois hyph' hēmōn epenechtheisa kathairesis esdesen autōn tēn thrasytēta, ᾿All᾽ athroizontai men eis tous euktērious oikous paranomōs, epitelousi de synaxeis athesmous, kai toi ge tōn laōn tautais hou parathachontōn. Panti te theiǭ oikǭ phrourous epistēsantes, oudena plēn autōn eisienai synchōrousi. Kai tauta ēdē dia gram- matōn heterōn tēn hymeteran edidaxamen peian, hopōs echindyneusamen proseuxasthai boulēthentes eis to hagion ᾿Apostolion, meta to dexasthai ta dia tou thaumasiōtatou Palladiou tou magistrianou grammata tōn eusedestatōn hēmōn kai philochristōn basileōn. Ou gar monon echōlythēmen xasthai, alla kai kataleusthentes mechri pollou chatmoi, kai en aretę̄ dialampontes pasę̄, hōs tēn hymeperan eukleian en tois apantōn peripheresthai stomasi, kai tēs hagias Ekklēsias ekthymōs hypermacheite, patan poioumenoi promētheian, hōste diēnekōs hautēn ex ouriōn pheresthai, parakaloumen hymōn to megethos, kai ta hēmetera grammata hypanagnōnai tǭ eusedestatǭ kai philochristǭ hēmōn basilei, kai pasan hypenenkein spondēn, hōs tēn men parousan ᾿ pauthēnai synchysin, atarachōs de kai thorythdou pantos chōris to koinon genesthai synedrion, kai tois tōn systēnai. '
Letter of the same to the praepositus, and to the scholasticus likewise.
Nothing among offences is harsher than desperation; for it is the leader to every absurdity. Under its command the Egyptians and those with them despise the ordinances of the church and trample on the pious decrees of our most God-beloved emperors. Neither the first, nor the second, nor the third letter taught them to be sober; nor did the deposition lawfully brought upon them by us quench their boldness. They assemble unlawfully in the houses of prayer and hold lawless assemblies, though the people do not attend them; and, setting guards at every divine house, they let no one in but themselves. We have already told your … this in other letters: how we were in danger when we wished to pray in the holy church of the Apostles, after receiving the letters of our most pious and Christ-loving emperors through the most admirable Palladius, the magistrianus. For not only were we prevented from praying, but we were also stoned and … a long way … and shine in every virtue, so that your good fame is carried on everyone's lips, and you fight wholeheartedly for the holy church, taking every care that she may always be carried along by fair winds; we beg your greatness to read our letter to our most pious and Christ-loving emperor, and to make every effort that the present confusion may cease, and that the common council may take place without disturbance and without any uproar, and … be established.