Sophia Scriptura

Compendium of Heretical Fables 5.18–5.22

Theodoret of Cyrus · Compendium of Heretical Fables · ca. 450 · Cyrrhus · 5 passages

Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 5

5.18PG 83

᾿Αντὶ δὲ τῶν περιῤῥαντηρίων ἐχείνων ἀπόχρη τοῖς. πιστεύουσιν ἡ τοῦ παναγίου βαπτίσματος δωρεά. Οὐ γὰρ μόνον τῶν παλαιῶν ἁμαρτημάτων δωρεῖται τὴν ἄφεσιν, ἀλλὰ καὶ τὴν ἐλπίδα τῶν ἐπηγγελμένων ἐντίθησιν ἀγαθῶν, καὶ τοῦ Δεσποτικοῦ θανάτου, καὶ τῆς ἀναστάσεως καθίστησι κοινωνοὺς, καὶ τῆς τοῦ Πνεύματος δωρεᾶς τὴν μετουσίαν χαρίζεται, καὶ υἱοὺς ἀποφαίνει Θεοῦ, καὶ οὗ μόνον υἱοὺς, ἀλλὰ καὶ κληρονόμους Θεοῦ, καὶ συγκληρονόμους Χριστοῦ. Οὐ σι, ξυρὸν μόνον μιμεῖται τὸ βάπτισμα, τὰς ἐκ περιουσίας χαρίζεται. Εἰ γὰρ τοῦτο μόνον ἔργον ἦν τοῦ βαπτίσματος, ἀνθ᾽ ὅτου τὰ βρέφη Οὐδὲ γὰρ τοῦτο μόνον ἐπαγγέλλεται τὸ μυστήριον, ἀλλὰ τὰ τούτων μείζω καὶ τελεώτερα " ἀῤῥαδὼν γάρ ἔστι τῶν μελλόντων ἀγαθῶν, καὶ τῆς ἐσομένης ἀναστάσεως τύπος, καὶ κοινωνία τῶν Δεσποτιχῶν παθημάτων, καὶ μετουσία τῆς Δεσποτιχῇς ἀναστάσεως, καὶ ἱμάτιον σωτηρίου, καὶ χιτὼν εὐφροσύ-νης, καὶ στολὴ φωτοειδὴς, μᾶλλον δὲ αὐτὸ φῶς. « Ὅσοι γὰρ εἰς Χριστὸν ἐδαπτίσθητε, Χριστὸν ἐνεδύσασθε, » Καί: ε« “Ὅσοι εἰς Χριστὸν ἐδαπτίσθημεν, εἰς τὸν θάνατον αὐτοῦ ἐδαπτίσθημεν" ἵνα ὥσπερ ἢγέρθη Χριστὸς διὰ τῆς … ζωῆς περιπατήσωμεν. Εἰ γὰρ σύμφυτοι γεγότῆς ἀναστάσεως ἐσόμεθα. »Ταῦτα φρονεῖν ἡμᾶς περὶ τοῦ παναγίου βαπτίσματος ἐδίδαξεν ὁ θεῖος ᾿Απόστολος, ὅτι συνθαπτόμενοι τῷ Χριστῷ, τῆς ἀναστάσεως χοινωνήσομεν. ᾿Αλλὰ γὰρ μυστικωτέρων δεῖ λόγων ἐνταῦθα" ἄλλως τε δέκα καὶ δύο λόγους συγγράψαντες μυστικοὺς, εἰς ἐκεῖνα τοὺς φιλομαθεῖς ἀναπέμψομεν, ἡμεῖς ὃὲ τῶν λειπομένων ποιησόμεθα τὴν ἐξέτασιν.

᾿Anti de tōn perirrhantēriōn echeinōn apochrē tois. pisteuousin hē tou panagiou baptismatos dōrea. Ou gar monon tōn palaiōn hamartēmatōn dōreitai tēn aphesin, alla kai tēn elpida tōn epēngelmenōn entithēsin agathōn, kai tou Despotikou thanatou, kai tēs anastaseōs kathistēsi koinōnous, kai tēs tou Pneumatos dōreas tēn metousian charizetai, kai huious apophainei Theou, kai hou monon huious, alla kai klēronomous Theou, kai synklēronomous Christou. Ou si, xyron monon mimeitai to baptisma, tas ek periousias charizetai. Ei gar touto monon ergon ēn tou baptismatos, anth᾽ hotou ta brephē Oude gar touto monon epangelletai to mystērion, alla ta toutōn meizō kai teleōtera " arrhadōn gar esti tōn mellontōn agathōn, kai tēs esomenēs anastaseōs typos, kai koinōnia tōn Despotichōn pathēmatōn, kai metousia tēs Despotichę̄s anastaseōs, kai himation sōtēriou, kai chitōn euphrosy-nēs, kai stolē phōtoeidēs, mallon de auto phōs. « Hosoi gar eis Christon edaptisthēte, Christon enedysasthe, » Kai: e« “Hosoi eis Christon edaptisthēmen, eis ton thanaton autou edaptisthēmen" hina hōsper ēgerthē Christos dia tēs … zōēs peripatēsōmen. Ei gar symphytoi gegotēs anastaseōs esometha. »Tauta phronein hēmas peri tou panagiou baptismatos edidaxen ho theios ᾿Apostolos, hoti synthaptomenoi tǭ Christǭ, tēs anastaseōs choinōnēsomen. ᾿Alla gar mystikōterōn dei logōn entautha" allōs te deka kai dyo logous syngrapsantes mystikous, eis ekeina tous philomatheis anapempsomen, hēmeis hoe tōn leipomenōn poiēsometha tēn exetasin.

In place of those sprinklings, the gift of all-holy baptism suffices for believers. For it not only grants forgiveness of former sins, but also implants the hope of the promised good things, makes us sharers in the Lord's death and resurrection, grants participation in the gift of the Spirit, and makes us sons of God, and not only sons but heirs of God and fellow heirs with Christ. Baptism does not, as [some] say, merely imitate a razor …; it grants [gifts] in abundance. For if this were the only work of baptism, why [do we baptize] infants …? For the mystery does not promise this only, but greater and more perfect things: it is a pledge of the good things to come, a type of the resurrection to be, a sharing in the Lord's sufferings, a participation in the Lord's resurrection, a garment of salvation, a tunic of gladness, a robe of light, or rather light itself. “For as many of you as were baptized into Christ have put on Christ.” And: “As many of us as were baptized into Christ were baptized into his death, so that as Christ was raised through the [glory of the Father, we too might] walk in newness of life. For if we have become united with [him in the likeness of his death, we shall also be united with him in the likeness] of his resurrection.” The divine Apostle taught us to think this about all-holy baptism: that being buried with Christ we shall share in the resurrection. But mystical words are needed here; and besides, having written twelve mystical discourses, we shall send the studious to them, and ourselves examine the remaining chapters.

Rom 8:17 (allusion, high confidence) · Gal 3:27 (quotation, high confidence) · Rom 6:3–5 (quotation, high confidence) · Isa 61:10 (echo, medium confidence) · 2 Cor 1:22 (echo, low confidence)

Notes and citation

Summary: Theodoret teaches that baptism not only forgives past sins but gives the Spirit, adoption and a share in Christ's death and resurrection, which is why even infants are baptized.

  • Some words are lost (marked …; bracketed words supplied from the quotations). The view that baptism is only a razor for past sins is the Messalian teaching reported in 4.11; the argument from infant baptism is Theodoret's (the end of the sentence is lost).
  • The twelve mystical discourses are a lost work of Theodoret.
  • Quotations: Rom 8:17; Gal 3:27; Rom 6:3–5; the garment of salvation and tunic of gladness echo Isa 61:10; the pledge echoes 2 Cor 1:22.

Notes on the original text

  • Digital text corrected (Migne's Latin inside the quotation; Greek lost; OCR letters; column letter and OCR slip; stray word from a heading): ἘΓ γὰρ → Εἰ γὰρ; μόνον Β ἴργον → μόνον ἔργον; τῆς ΒΘΡΌΜ οαπῃ (Ἰ τ Β(0 Γαβαγγθο ἢ 8 ρδτγιϊοὶρ68 5 π|88. Ι ζωῆς → τῆς … ζωῆς; κεφαλαίων → .

Topics: Baptism

Cite (SBL): Theodoret, Haer. fab. 5.18 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-18

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

5.19PG 83

Οὕτω τελοῦντες τὸ μυστήριον τοῦ βαπτίσματος, τὴν περὶ τῆς ἀναστάσεως ἐλπίδα δεχόμεθα, ἀνάστασιν δὲ σω μάτων περιμένομεν. Τοῦτο γὰρ καὶ ἣ προσηγορία δηλοῖ, ᾿Ανάστασις γὰρ ἣ ἄνωθεν στάσις. Τὸ σῶμα δέ ἐστι τὸ φθειρόμενον καὶ διαλυόμενον, καὶ εἰς χοῦν μεταδαλλόμενον.« Ἐξελεύσεται γὰρ, φησὶ, τὸ πνεῦμα ἐπιστρέψει εἰς τὸν χοῦν αὑτοῦ. »Καὶ πάλιν «… τὸν χοῦν αὑτῶν ἐπιστρέψουσ.. "Καὶ αὐτὸς δὲ ὁ Ποιητὴς πρὸς τὸν ᾿Αδὰμ ἔφη, ὅτι ε Γῆ εἶ, καὶ εἰς γῆν ἀπἐλεύσῃ. » Τούτου τοίνυν ἡ ἄνωθεν σύστασις, εἰκότως καλεῖται ἀνάστασις. Τῆς γὰρ δὴ ἀθανάτου ψυχῆς οὐκ ἀνάστασις, ἀλλ᾽ ἐπάνοδος γίγνεται πρὸς τὸ σῶμα... Μαρκίων δὲ, καὶ Κέρδων, καὶ ὁ Μάνης, καὶ ὅσοι τῶν σωμάτων οὐκ ἐδέξαντο τὴν ἀνάστασιν, ὡς ἀδύνατον παντελῶς τόνδε τὸν βίον ἐξέδαλον. "Ὥσπερ Ἱὰρ φήθησαν ὕλης δίχα μὴ δύνασθαι δημιουργεῖν τὸν Θεὸν, οὕτως αὐτὸν ἐνόμισαν ἤκιστα δύνασθαι τὸ καθάπαξ διαλυθὲν, καὶ εἰς κόνιν ὀλίγην μεταδληθὲν, καὶ τῷ χρόνῳ δαπανηθὲν, εἰς τὴν προτέραν ἐπαναγαγεῖν αὖθις ἰδέαν. Καὶ μὴν καὶ αὐτοί φασι μίαν βῶλον ἂκ τῆς γῆς τὸν Θεὸν εἰληφότα διαπλᾶσαι τὸν ἄνθρωπον. Καὶ ἐχρῆν συν:δεῖν, ὅτι καθάπερ τότε τὴν βῶλον ἐχείνην ῥᾷστα εἰς σῶμα μετέδαλεν ὁ τῶν ὅλων Θεὸς, καὶ. πολλὰ καὶ διάφορα πεποίηκε μόρια, οὕτως αὐτῷ ῥάδιον ἐκ τῶν ὀλίγων τούτων λειψάνκον τὴν σὐσίαν χατασχουάσαι τοῦ σώματος. Τοῦτο γὰρ δὴ καὶ νῦν κατὰ παλαιὰν δημιουργίαν ὁρῶμεν ἐν τῇ ιῆτρᾳ γιγνόμενον. Ἔκ γὰρ τῆς ὀλίγης ὕλης τοῦ σπέρματος, καὶ ὁπτᾶ φύεται, καὶ ὑμένες, καὶ νξῦρα, καὶ φλέδες, καὶ ἀρτηρίαι, καὶ δέρμα, καὶ πιμελὴ, καὶ σάρκες, καὶ τἄλλα πάντα ἐξ ὧν τὸ σῶμα συνέστηχα. Κατὰ γὰρ δὴ τὸν θεῖον ὄρον ἡ φύσις ὁδεύει, καὶ οἷόν τις ἀγαλματοποιὸς, τὸ ἔμψυχον ἄγαλμα διαπλάττει, καὶ οὔτε ἡ τῆς ὕλης σμικρότης, οὔτε ἡ τοῦ χωρίου στενότης, οὗτε ὁ περικείμενος ζόφος τὴν δημιουργίαν περιέχει. ᾿Αγοίας τοίνυν ἐσχάτης τὸ τοῖς ὁρωμένοις διαπιστεῖν, καὶ μάλιστα ὑπισχνουμένου Θεοῦ. Αὐτὸς γὰρ εἴοηχεν ὁ Χριστὸς, ὅτι ε« ᾿Ακούσονται οἱ ἐν τοῖς μνημείοις τῆς φωνῇς τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ ἐξελεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς" οἱ δὲ τὰ φαῦλα κράξαντες, εἰς ἀνάστασιν χρίσεως. » Ἔν δὲ τοῖς ᾿ μνημείοις οὐ τὰς ψυχὰς διάγειν εἴποι τις ἂν εὖ φρογῶν’ τὰ σώματα γὰρ ἐν τούτοις χατάχεινται. αὶ τοῖς Σαδδουκαίοις δὲ οὐ προησιεμένοις τὸν περὶ τῆς ἀναστάσεως. λόγον ἐπιτιμῶν ὁ Κύριος, ἔφη ταῦτα" «. Περὶ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνἐγνωτε τὸ ῥηθὲν ὑπὸ τοῦ Θεοῦ, λέγοντος, Ἐγώ εἰμι ὅ Θεὸς ᾿Αὐραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ θεὸς Ἰαχώδ; Καὶ ἐπήγαγεν" Οὐκ ἔστιν ὁ Θεὸς, Θεὸς νεκρῶν, ἀλλὰ ζώντων. » Καὶ τῇ Μάρθᾳ δὲ ἔφη στήσεται ὁ ἀδελφός σου. » Ἐκείνη δὲ ἐκ τῆς Παλαιᾶς τοῦτο δεδιδαγμένη Γραφῆς, ἀπεχρίνατο᾽ ε Οἶδα ὅτι ἀναστήσεται ὁ ἀδελφός μου ἐν τῇ ἀναστάσει, ἐν τῇ ἐσχάτῃ ἡμέρᾳ. » Εἶτα ὑπολαδὼν ὁ Κύριος, εἶπεν « Ἐγώ εἶμι ἡ ἀνάστασις καὶ ἡ ζωήϊ ὁ πιστεύων εἰς ἐμὲ, χἂᾶν ἀποθάνῃ ζήσεται.» Ὥσπερ τοίνυν τηνικαῦτα εἰπών’ «᾿Αναστήσεται ὁ ἀδελφός σου,». οὐ τὴν ψυχὴν μόνην ἀνέστησε τοῦ Λαζάρου, ἀλλὰ. ταύτην μὲν ἐπανήγαγε, τὸ δὲ σῶμα δυσῶδες καὶ διαλελυμένον ἀνέστησεν" οὔτω δὴ καὶ τὴν κοινὴν ἀνάστασιν ὑποσχόμενος, τὰ διαλυθέντα σώματα συνἐστῶτα πάλιν ταῖς ψυχαῖς ἀποδώσει, ἐλεύθερα θανάτου καὶ φθορᾶς ἀποφήνας. Καὶ τοῦτο διαῤῥήδην ἐδίδαξεν ὁ θεῖος ᾿Απόστολος" ε Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι: ἀφθαρσίαν. » Καὶ πάλιν" « Ἐφ᾽ ᾧ οὐ θέλομεν ἐκδύσασθαι, ἀλλ᾽ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. ν» Καὶ αὖθις - «Σπείρετᾶι ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ" σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει" σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ" σπείρεται σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν. ν Καὶ πάλιν' « Σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι. » Τέθεικε δὲ τὴν τῶν ἀπιστούντων ἀντίθεσιν " « ᾿Αλλ’ ἐρεΐ τις Πῶς ἐγείρονται οἱ νεκροί: ποίῳ δὲ σώματι ἔρχονται; Καὶ πρῶτον μὲν ἄφρονας αὐτοὺς προσηγό.ρευσεν, ὡς ὁρῶντας ἐν τοῖς σπέρμασι τὸν τῶν ἀναστάσεων τύπον, καὶ μὴ ποδηγουμένους ἐντεῦθεν εἰς τὴν τῶν σωμάτων ἀνάστασιν. ἼΑφρον, γὰρ ἔφη, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ, καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου, ἢ τινος τῶν λοιπῶν. » ᾿Απόδλεψον, φησὶν, εἰς τὰ καθ᾽ ἡμέραν γιγνόμενα. Οὐδὲν γὰρ διενηνόχασι τῶν τάφων αἱ αὔλαχες. Ἐν γὰρ ταύταις ὡς ἐν τάφοις τὰ σπέρματα καταχώννυνται, ὁ δὲ τῶν ὅλων Δημιουργὸς τὸν ὑετὸν χορηγῶν, καὶ ῥίζας ταῦτα φῦσαι παρασχενάζει, καὶ φύλλα, καὶ καλάμην, καὶ τοὺς ἀθέρας, καὶ τοὺς ἀστάχυς " καὶ τῶν γηπόνων οὐδὲν ἕτερον δρώντων ἣ θαπτόντων τὰ σπέρματα, ὁ τοῦ τὰ πάντα τεχτηναμένου ὄρος ἐργάζεται τὰ λοιπά. Τοῦτο γὰρ καὶ ὁ θεῖος εἶπεν ᾿Απόστολος " ε« ὋὉ δὲ Θεὸς δίδωσιν αὐτῷ; σῶμα καθὼς ἠθέλησεν. » Καὶ ἵνα μή τις ὑπολάδῃ ἕτερον διαπλάττεσθαι σῶμα, ἀναγκαίως προστέθεικε" « Καὶ ἑκάστῳ τῶν σπερμάτων τὸ ἴδιον σῶμα. » Καὶ Φιλιππησίοις δὲ ἐπιστέλλων βοᾷ « Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ Σωτῆρα σει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, εἰς τὸ γενέσθαι αὐτὸ σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ. » Μετασχηματισμὸν δὲ κέκληκεν, οὐ τὴν εἰς ἕτερον εἶδος ἐναλλαγὴν, ἀλλὰ τὴν ἐκ φθορᾶς εἰς ἀφθαρσίαν μεταδολήν. Καὶ Θεσσαλονικεῦσι δὲ λίαν ἐπὶ τοῖς τελευτῶσιν ἀθυμοῦσι ψυχαγωγῶν, τὸν περὶ τῆς ἀναστάσεως αὐτοῖς προσενήνοχε λόγον. « Οὐ θέλω γὰρ, φη τὶν, ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κεκοιμημένων, ἷνὰ μὴ λυπῆσθε, ὡς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. Εΐ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπἔθανε καὶ ἀνέστη, οὕτως ὁ θεὸς καὶ τοὺς κοιμηθέντας … αὐτὸν ὑπολάδῃ ταῦτα λέγειν οἰκείοις χρώμενον λογισμοῖς, ἐπήγαγε" ε« Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίον, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἐν τῇ παρουσίᾳ τοῦ Κυρίον, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας. » Καὶ μυρίας δὲ ἑτέρας ἔστιν εὑρεῖν παρὰ τούτῳ μαρτυρίας ἐναργῶς τὴν ἀνάστασιν χηρυττούσας. Ἀὰν τοῖς Ἱεροσολύμοις δὲ ὡς παραθάτης τοῦ νόμον κρινόμενος ἐθόα " ε« Ὑπὲρ ἀναστάσεως νεκρῶν ἐγὼ χρίνομαι σήμερον. » Καὶ τί λέγω τοὺς ἀποστόλους, τοὺς σαφεστέραν παρὰ τοῦ Κυρίου περὶ τῆς ἀναστάσεως δεξαμένους διδασκαλίαν; Καὶ γὰρ οἱ θεσπέσιοι προφῆται ταύτην ἔχοντες διετέλεσαν τὴν ἐλπίδα. ᾿Ακούομεν γὰρ τοῦ ελεῖς τὸ πνεῦμα αὐτῶν καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὑτῶν ἐπιστρέψουσιν " ἐξαποστελεῖς τὸ πνεῦμά σου καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον “ἧς γῆς. » ᾿Ακούομεν δὲ καὶ Ἡσαΐου τοῦ θεσπεσίου βοῶντος " « ᾿Αναστήσονται οἱ νεκροὶ, καὶ ἐγερθήσονται οὗ ἐν τοῖς μνημείοις. Ὃ δὲ τρισμαχάριος Ἱεζεοχιὴλ, καὶ αὐτὸν εἶπεν ἑωρακέναι τὸν τρόπον τῆς ἀναστάσεως πάμπολλα γὰρ ὁστᾶ θεασάμενος, αὐτὸς ἐκελεύσθη παρεγγνῇσαι τούτηις, καὶ σάρκα φῦσαι, καὶ νεῦρα, καὶ δέρματα. « Καὶ ἐγένετο, φησὶν, ἐν τῷ ἐμὲ προφητεῦσαι, καὶ ἰδοὺ σεισμὸς, καὶ προσήγαγεν ὀστᾶ, ὀστέον πρὸς ὀστέον, ἔκαστον πρὸς ἁρμονίαν αὑτοῦ. Καὶ εἶδον, καὶ ἰδοὺ ἐπεγένοντο αὐτοῖς νεῦρα, καὶ σάρκες ἀνεφύοντο, καὶ ἀνέδαινον ἐπ᾽ αὐτὰ, καὶ περιετάθη ἐπ᾽ αὐτοῖς δέρμα ἐπάνωθεν. » Εἶτα διδάσκει, πῶς χελευσθέντα πανταχόθεν ἐπανῖλθε τὰ πνεύματα, καὶ ὡς τούτων τούτοις συναφθέντων, ὁ τῆς μελλούσης ἀναστάσεως προδιεγράφη τύπος. Εἰ δὲ καὶ πρὸ τῆς τοῦ Σωτῆρος ἐπιφανείας ταῦτα προὔλεγον οἱ προφῆται, ποίαν οὐκ ἂν εἰκότως τίσαιεν δίκην οἱ μετὰ τὴν τοῦ Σωτῆρος ἀνάστασιν, καὶ τὰ τῶν ἀποστόλων κηρύγματα, διαπιστοῦντες τῷ λόγῳ τῆς ἀναστάσεως;

Houtō telountes to mystērion tou baptismatos, tēn peri tēs anastaseōs elpida dechometha, anastasin de sō matōn perimenomen. Touto gar kai hē prosēgoria dēloi, ᾿Anastasis gar hē anōthen stasis. To sōma de esti to phtheiromenon kai dialyomenon, kai eis choun metadallomenon.« Exeleusetai gar, phēsi, to pneuma epistrepsei eis ton choun hautou. »Kai palin «… ton choun hautōn epistrepsous.. "Kai autos de ho Poiētēs pros ton ᾿Adam ephē, hoti e Gē ei, kai eis gēn apeleusę̄. » Toutou toinyn hē anōthen systasis, eikotōs kaleitai anastasis. Tēs gar dē athanatou psychēs ouk anastasis, all᾽ epanodos gignetai pros to sōma... Markiōn de, kai Kerdōn, kai ho Manēs, kai hosoi tōn sōmatōn ouk edexanto tēn anastasin, hōs adynaton pantelōs tonde ton bion exedalon. "Hōsper Hiar phēthēsan hylēs dicha mē dynasthai dēmiourgein ton Theon, houtōs auton enomisan ēkista dynasthai to kathapax dialythen, kai eis konin oligēn metadlēthen, kai tǭ chronǭ dapanēthen, eis tēn proteran epanagagein authis idean. Kai mēn kai autoi phasi mian bōlon ak tēs gēs ton Theon eilēphota diaplasai ton anthrōpon. Kai echrēn syn:dein, hoti kathaper tote tēn bōlon echeinēn rhąsta eis sōma metedalen ho tōn holōn Theos, kai. polla kai diaphora pepoiēke moria, houtōs autǭ rhadion ek tōn oligōn toutōn leipsankon tēn sysian chataschouasai tou sōmatos. Touto gar dē kai nyn kata palaian dēmiourgian horōmen en tę̄ iētrą gignomenon. Ek gar tēs oligēs hylēs tou spermatos, kai hopta phyetai, kai hymenes, kai nxyra, kai phledes, kai artēriai, kai derma, kai pimelē, kai sarkes, kai talla panta ex hōn to sōma synestēcha. Kata gar dē ton theion oron hē physis hodeuei, kai hoion tis agalmatopoios, to empsychon agalma diaplattei, kai oute hē tēs hylēs smikrotēs, oute hē tou chōriou stenotēs, houte ho perikeimenos zophos tēn dēmiourgian periechei. ᾿Agoias toinyn eschatēs to tois horōmenois diapistein, kai malista hypischnoumenou Theou. Autos gar eioēchen ho Christos, hoti e« ᾿Akousontai hoi en tois mnēmeiois tēs phōnę̄s tou Huiou tou Theou, kai exeleusontai hoi ta agatha poiēsantes eis anastasin zōēs" hoi de ta phaula kraxantes, eis anastasin chriseōs. » En de tois ᾿ mnēmeiois ou tas psychas diagein eipoi tis an eu phrogōn’ ta sōmata gar en toutois chatacheintai. ai tois Saddoukaiois de ou proēsiemenois ton peri tēs anastaseōs. logon epitimōn ho Kyrios, ephē tauta" «. Peri tēs anastaseōs tōn nekrōn ouk anegnōte to rhēthen hypo tou Theou, legontos, Egō eimi ho Theos ᾿Auraam, kai ho Theos Isaak, kai ho theos Iachōd? Kai epēgagen" Ouk estin ho Theos, Theos nekrōn, alla zōntōn. » Kai tę̄ Marthą de ephē stēsetai ho adelphos sou. » Ekeinē de ek tēs Palaias touto dedidagmenē Graphēs, apechrinato᾽ e Oida hoti anastēsetai ho adelphos mou en tę̄ anastasei, en tę̄ eschatę̄ hēmerą. » Eita hypoladōn ho Kyrios, eipen « Egō eimi hē anastasis kai hē zōēï ho pisteuōn eis eme, chaan apothanę̄ zēsetai.» Hōsper toinyn tēnikauta eipōn’ «᾿Anastēsetai ho adelphos sou,». ou tēn psychēn monēn anestēse tou Lazarou, alla. tautēn men epanēgage, to de sōma dysōdes kai dialelymenon anestēsen" outō dē kai tēn koinēn anastasin hyposchomenos, ta dialythenta sōmata synestōta palin tais psychais apodōsei, eleuthera thanatou kai phthoras apophēnas. Kai touto diarrhēdēn edidaxen ho theios ᾿Apostolos" e Dei gar to phtharton touto endysasthai: aphtharsian. » Kai palin" « Eph᾽ hǭ ou thelomen ekdysasthai, all᾽ ependysasthai, hina katapothę̄ to thnēton hypo tēs zōēs. n» Kai authis - «Speiretai en phthorą, egeiretai en aphtharsią" speiretai en astheneią, egeiretai en dynamei" speiretai en atimią, egeiretai en doxę̄" speiretai sōma psychikon, egeiretai sōma pneumatikon. n Kai palin' « Salpisei gar, kai hoi nekroi egerthēsontai aphthartoi. » Tetheike de tēn tōn apistountōn antithesin " « ᾿All’ ereï tis Pōs egeirontai hoi nekroi: poiǭ de sōmati erchontai? Kai prōton men aphronas autous prosēgo.reusen, hōs horōntas en tois spermasi ton tōn anastaseōn typon, kai mē podēgoumenous enteuthen eis tēn tōn sōmatōn anastasin. IAphron, gar ephē, sy ho speireis ou zōopoieitai ean mē apothanę̄, kai ho speireis, ou to sōma to genēsomenon speireis, alla gymnon kokkon ei tychoi sitou, ē tinos tōn loipōn. » ᾿Apodlepson, phēsin, eis ta kath᾽ hēmeran gignomena. Ouden gar dienēnochasi tōn taphōn hai aulaches. En gar tautais hōs en taphois ta spermata katachōnnyntai, ho de tōn holōn Dēmiourgos ton hyeton chorēgōn, kai rhizas tauta physai paraschenazei, kai phylla, kai kalamēn, kai tous atheras, kai tous astachys " kai tōn gēponōn ouden heteron drōntōn hē thaptontōn ta spermata, ho tou ta panta techtēnamenou oros ergazetai ta loipa. Touto gar kai ho theios eipen ᾿Apostolos " e« HoO de Theos didōsin autǭ? sōma kathōs ēthelēsen. » Kai hina mē tis hypoladę̄ heteron diaplattesthai sōma, anankaiōs prostetheike" « Kai hekastǭ tōn spermatōn to idion sōma. » Kai Philippēsiois de epistellōn boą « Hēmōn gar to politeuma en ouranois hyparchei, ex hou kai Sōtēra sei to sōma tēs tapeinōseōs hēmōn, eis to genesthai auto symmorphon tǭ sōmati tēs doxēs autou. » Metaschēmatismon de keklēken, ou tēn eis heteron eidos enallagēn, alla tēn ek phthoras eis aphtharsian metadolēn. Kai Thessalonikeusi de lian epi tois teleutōsin athymousi psychagōgōn, ton peri tēs anastaseōs autois prosenēnoche logon. « Ou thelō gar, phē tin, hymas agnoein, adelphoi, peri tōn kekoimēmenōn, hina mē lypēsthe, hōs kai hoi loipoi hoi mē echontes elpida. Eï gar pisteuomen hoti Iēsous apethane kai anestē, houtōs ho theos kai tous koimēthentas … auton hypoladę̄ tauta legein oikeiois chrōmenon logismois, epēgage" e« Touto gar hymin legomen en logǭ Kyrion, hoti hēmeis hoi zōntes hoi perileipomenoi en tę̄ parousią tou Kyrion, ou mē phthasōmen tous koimēthentas. » Kai myrias de heteras estin heurein para toutǭ martyrias enargōs tēn anastasin chēryttousas. Aan tois Hierosolymois de hōs parathatēs tou nomon krinomenos ethoa " e« Hyper anastaseōs nekrōn egō chrinomai sēmeron. » Kai ti legō tous apostolous, tous saphesteran para tou Kyriou peri tēs anastaseōs dexamenous didaskalian? Kai gar hoi thespesioi prophētai tautēn echontes dietelesan tēn elpida. ᾿Akouomen gar tou eleis to pneuma autōn kai ekleipsousi, kai eis ton choun hautōn epistrepsousin " exaposteleis to pneuma sou kai ktisthēsontai, kai anakainieis to prosōpon “hēs gēs. » ᾿Akouomen de kai Hēsaïou tou thespesiou boōntos " « ᾿Anastēsontai hoi nekroi, kai egerthēsontai hou en tois mnēmeiois. Ho de trismacharios Hiezeochiēl, kai auton eipen heōrakenai ton tropon tēs anastaseōs pampolla gar hosta theasamenos, autos ekeleusthē parengnę̄sai toutēis, kai sarka physai, kai neura, kai dermata. « Kai egeneto, phēsin, en tǭ eme prophēteusai, kai idou seismos, kai prosēgagen osta, osteon pros osteon, ekaston pros harmonian hautou. Kai eidon, kai idou epegenonto autois neura, kai sarkes anephyonto, kai anedainon ep᾽ auta, kai perietathē ep᾽ autois derma epanōthen. » Eita didaskei, pōs cheleusthenta pantachothen epanilthe ta pneumata, kai hōs toutōn toutois synaphthentōn, ho tēs mellousēs anastaseōs prodiegraphē typos. Ei de kai pro tēs tou Sōtēros epiphaneias tauta proulegon hoi prophētai, poian ouk an eikotōs tisaien dikēn hoi meta tēn tou Sōtēros anastasin, kai ta tōn apostolōn kērygmata, diapistountes tǭ logǭ tēs anastaseōs?

Celebrating the mystery of baptism in this way, we receive the hope of the resurrection, and we await the resurrection of bodies. The very name shows this: for resurrection (anastasis) is a standing up again. The body is what is corrupted and dissolved and changed into dust: “His spirit will go forth,” it says, “[and he] will return to his dust.” And again: “… they will return to their dust.” The Maker himself said to Adam: “Earth you are, and to earth you will go.” The putting together again of this, then, is fittingly called resurrection. For of the immortal soul there is no resurrection, but a return to the body. Marcion, Cerdo, Mani and all who did not accept the resurrection of bodies threw out this teaching as wholly impossible. For as they thought that God cannot create without matter, so they supposed that he is quite unable to bring back to its former form what has once been dissolved, changed into a little dust and consumed by time. Yet they themselves say that God took one clod from the earth and formed man. They should have seen that, as the God of all then most easily changed that clod into a body and made many different parts, so it is easy for him to construct the substance of the body from these few remains. We see this happening now too in the womb, by the ancient work of creation. From the small material of the seed grow bones, membranes, sinews, veins, arteries, skin, fat, flesh and all the rest of which the body is composed. Nature travels according to the divine rule, and like a sculptor forms the living statue; neither the smallness of the material, nor the narrowness of the place, nor the surrounding darkness hinders the work. It is the height of folly, then, to disbelieve what is seen, especially when God promises. For Christ himself said: “Those in the tombs will hear the voice of the Son of God and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” No one in his right mind would say that souls dwell in the tombs; it is the bodies that lie in them. Rebuking the Sadducees, who did not accept the teaching about the resurrection, the Lord said this: “As for the resurrection of the dead, have you not read what was said by God: ‘I am the God of Abraham, the God of Isaac and the God of Jacob’?” And he added: “He is not the God of the dead but of the living.” And to Martha he said: “Your brother will rise.” She, taught this by the Old Scripture, answered: “I know that my brother will rise in the resurrection on the last day.” Then the Lord replied: “I am the resurrection and the life; whoever believes in me, though he die, will live.” As then, having said, “Your brother will rise,” he raised not only Lazarus's soul but brought it back and raised the foul-smelling, decomposed body; so too, having promised the common resurrection, he will give back to the souls the dissolved bodies put together again, making them free from death and corruption. The divine Apostle taught this expressly: “For this corruptible must put on incorruption.” And again: “Not that we wish to be unclothed, but to be further clothed, so that what is mortal may be swallowed up by life.” And again: “It is sown in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonor, it is raised in glory; it is sown a natural body, it is raised a spiritual body.” And again: “For the trumpet will sound, and the dead will be raised incorruptible.” He also set out the objection of unbelievers: “But someone will say, How are the dead raised? With what kind of body do they come?” And first he called them foolish, since they see in seeds the type of the resurrection and are not led by it to the resurrection of bodies: “You fool,” he said, “what you sow does not come to life unless it dies; and what you sow is not the body that is to be, but a bare grain, perhaps of wheat or of something else.” Look, he means, at what happens every day. Furrows do not differ from tombs; in them, as in tombs, the seeds are buried, and the Creator of all, supplying the rain, makes them put forth roots, leaves, stalk, awns and ears; and while the farmers do nothing but bury the seeds, the rule of him who fashioned all things does the rest. For this the divine Apostle said: “But God gives it a body as he willed.” And lest anyone suppose that another body is formed, he necessarily added: “And to each of the seeds its own body.” Writing to the Philippians he cries: “For our citizenship is in heaven, from which we also [await] a Savior, [the Lord Jesus Christ, who will trans]form the body of our humiliation to be conformed to the body of his glory.” He called it transformation, not a change into another kind, but the change from corruption to incorruption. Consoling the Thessalonians, who grieved greatly over the dead, he offered them the doctrine of the resurrection: “For I do not want you to be ignorant, brothers, about those who have fallen asleep, so that you may not grieve as others do who have no hope. For if we believe that Jesus died and rose again, so God [will bring with him] those who have fallen asleep ….” [And lest anyone] suppose that he said this using his own reasonings, he added: “For this we say to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.” Countless other testimonies can be found in him plainly proclaiming the resurrection. At Jerusalem, tried as a transgressor of the law, he cried: “It is for the resurrection of the dead that I am on trial today.” And why do I speak of the apostles, who received clearer teaching about the resurrection from the Lord? The inspired prophets too continued to hold this hope. We hear [David saying]: “You will take away their spirit, and they will fail and return to their dust; you will send forth your Spirit, and they will be created, and you will renew the face of the earth.” We hear also the inspired Isaiah crying: “The dead will rise, and those in the tombs will be raised.” And the thrice-blessed Ezekiel said that he saw the very manner of the resurrection. Seeing very many bones, he was ordered to command them to grow flesh, sinews and skin: “And it happened,” he says, “as I prophesied, behold, an earthquake, and the bones came together, bone to bone, each to its joint. And I looked, and behold, sinews came upon them, and flesh grew and came up on them, and skin was stretched over them above.” Then he teaches how the spirits returned from every side when commanded, and how, when these were joined to those, the type of the future resurrection was sketched beforehand. If the prophets foretold these things before the Savior's appearance, what penalty would those not fittingly pay who, after the Savior's resurrection and the preaching of the apostles, disbelieve the doctrine of the resurrection?

Textual problem in this passage: see the notes.

Ps 146:4 (145:4 LXX) (quotation, high confidence) · Ps 104:29–30 (103:29-Ps LXX) (quotation, high confidence) · Gen 3:19 (quotation, high confidence) · John 5:28–29 (quotation, high confidence) · Matt 22:31–32 (quotation, high confidence) · John 11:23–25 (quotation, high confidence) · John 11:39–44 (allusion, high confidence) · 1 Cor 15:53 (quotation, high confidence) · 2 Cor 5:4 (quotation, high confidence) · 1 Cor 15:42–44 (quotation, high confidence) · 1 Cor 15:52 (quotation, high confidence) · 1 Cor 15:35–38 (quotation, high confidence) · Phil 3:20–21 (quotation, high confidence) · 1 Thess 4:13–15 (quotation, high confidence) · Acts 23:6 (quotation, high confidence) · Isa 26:19 (quotation, high confidence) · Ezek 37:1–10 (quotation, high confidence)

Notes and citation

Summary: Against Marcion, Cerdo and Mani, Theodoret defends the bodily resurrection from the meaning of the word, the analogy of conception and the seed, the words of Christ, Paul's letters and the prophets, especially Ezekiel's dry bones.

  • Footnotes, footnote variants and Migne's Latin are removed; a few words are lost (marked …; bracketed words supplied from the quoted texts).
  • Quotations: Ps 146:4 (LXX 145:4); Ps 104:29–30 (LXX 103:29–30); Gen 3:19; John 5:28–29; Matt 22:31–32; John 11:23–25; 1 Cor 15:53; 2 Cor 5:4; 1 Cor 15:42–44, 52, 35–38; Phil 3:20–21; 1 Thess 4:13–15; Acts 23:6; Isa 26:19; Ezek 37:1–10.

Notes on the original text

  • Digital text corrected (Migne's Latin read as Greek; footnote and marginal reference; Greek lost; footnote and marginal references; Greek lost; footnote marker; footnote variant; footnote variants inside a word; marginal references, footnotes and Migne's Latin inside the quotation; stray letter; stray marks inside a word): «'ᾶντ- (δὶ ὡς, χ. τ. λ. ΥἹἱά. βύργὰ 1. 4, ς. 11. τὸν → «… τὸν; Χρ. 68. γῇ κα ἐκ νεκρῶν. → ; καὶ Αἰ Δαΐοιω, εἰ (δγάοῃ, εἰ Μδηε5, εἰ φυοίχιοί ὅσοι → καὶ ὅσοι; τοί- ἢ) νυν → τοίνυν; σου,». οἰίανϊξ : [ἃ οἴϊδπι οὐ → σου,». οὐ; φθαρτὸν 1 ἢ (ον. Υ, λ, ὃ. ὡ Μαρχ., χ. τ. λ. γιά. βέρτα, }. 1, ο. 24 οἱ φωνής αὑτοῦ. Ριΐοπα, τοϑαγρὶι ἴῃ ἱποουταριίοη; βοπιηδίαγ ἴῃ ἰῃ- Α τοῦτο → φθαρτὸν τοῦτο; ἀσθενείᾳ (ὅ), → ἀσθενείᾳ,; κοιμηθέντας σπείρεται --- ἐν δόξῃ. ἔηνογθα 681 τη 5668. 5 Ἰρὰ. 14. αὐτὸν → κοιμηθέντας … αὐτὸν; ἀνά- ( δίδ, αὖτ. Ἀδ66. Ἰοοίίο ]. ο. 68 αὐτῷ δίδωσι. τ: τ. ἢ, ν. 277 (υδὶ ῥγὸ αὐτό ἰερ. αὐτῷ), στασιν → ἀνάστασιν; Ὑπὲρ (θ) ἀναστάσεως → Ὑπὲρ ἀναστάσεως; πῶς Ϊ χελευσθέντα → πῶς χελευσθέντα.

Topics: Eschatology, Heresy

Cite (SBL): Theodoret, Haer. fab. 5.19 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-19

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

5.20PG 83

Πῶς δὲ καὶ ἡ χρίδις ἐνδίκως γενήσεται, ἥκιστα μὲν τῶν σωμάτων κατὰ τὸν τῶν ἀπίστων λόγον ἀνισταμένων, μόνων δὲ τῶν ψυχῶν εἰσπραττομένων τὰς τῶν πεπλημμελημένων εὐθύνας; Οὐδὲ γὰρ δίκαιον, τὴν μετὰ σώματος ἡμαρτηκυῖαν ψυχὴν, καὶ διὰ τῶν ὀφθαλμῶν καὶ φθόνον, καὶ πόθους ἐκτόπους εἰσδεξα-μένην, διὰ δὲ τῶν ἀκοῶν λόγοις παρανόμοις χαταθελχθεῖσαν, καὶ δι᾽ ἑκάστου μορίου τοῦ σώματος ἐρεθισμούς τινας οὐκ ἀγαθοὺς δεξαμένην, μόνην εἰσπράττεσθαι τὴν ὑπὲρ τῶν πεπλημμελημένων ποινὴν, καὶ τοῦτο ὑπομένειν, οὐκ ἐν σμικρῷ τινι χρόνῳ, ἀλλ᾽ ἐν ἀπείροις αἰῶσιν; τοῦτο γὰρ ὑπὸ τῆς θείας Γραφῆς ἐδιδάχθημεν. «ε Οὗτοι γὰρ ἀπελεύσονται, φησὶν, εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν καὶ αἰσχύνην αἰώνιον. » Πῶς δ᾽ αὖ πάλιν ὅσιον, τὰς τῶν ἁγίων ψυχὰς μόνας τῶν ἐπηγγελμένων ἀγαθῶν ἀπολαύειν μετὰ τῶν σωμάτων χατωρθωχνίας τὴν ἀρετήν; Ὀφθαλμοὶ μὲν γὰρ τὰ τῆς κατανύξεως προχέουσι δάκρυα, αἱ δὲ ἀκοαὶ τὰ θεΐα λόγια διαπορθμεύουσι τῇ ψυχῇ, ἡ δὲ γλῶττα καὶ ὑμνεῖ τὸν εὐεργέτην καὶ διηνεκῶς προσφέρει τὴν προσευχὴν, αἱ δὲ χεῖρες ὑπουργοῦσι τῇ θεραπείᾳ τῶν δεομένων, καὶ οἱ πόδες νῦν μὲν εἷς εὐκττρίους θέρυσιν οἴκους, νῦν δὲ στάσιν ἕν προσευχαῖς, καὶ πλεῖστον ὅσον ὑπομέὕουσι πόνον. Πῶς οὖν δίκαιον, τὸ σῶμα μετὰ τῆς Ψυχῆς συναϑροῖσαν τὸν πλοῦτον τῆς ἀρετῆς, χύνιν εἶναι καὶ παρεῤῥίφθαι, μόνην δὲ τὴν ψυχὴν ὡς νοξήφόρον ἀναχηρύττεσϑαι : Εἰ δὲ τοῦτο σχέτλιον, δίκαιον ἄρα πρότερον ἀναστῆναι τὰ σώμχτα, εἴθ᾽ οὕτως κοινῇ δοῦναι τὰς τῶν πεπολιτευμένων εὐθύνας. Τοῦτο γὰρ καὶ ὁ θεῖος εἶπεν ᾿Απόστολος. «Πάντες γὰρ, φησὶ, παραστησόμεθχα τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἔκαστος τὰ διὰ τοῦ σώὠματὸς πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε κακόν. ν Συνῳδὰ δὰ λέγει καὶ ὁ μακάριος Δαδίδ" ε Ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. ν» Πυθαγόρας μὲν οὖν τὰς μετενσωματώσε!:ς ξ μυθολόγησε τῶν ψυχῶν, οὐκ εἰς ἀλόγων σώματα μόνον, ἀλλὰ καὶ εἰς φυτὰ μεταθαίνειν ταύτας εἰπών. Ἠκολούθησε δὲ οὕτω πως καὶ ὁ Πλάτων τῷδε τῷ μύθῳ. ᾿Εντεῦθεν ὁ Μάνης, καὶ πρό γε τούτου, ὁ τῶν καλουμένων Γνωστικῶν δυσσεδὴς ὁρμαθὸς, τὰς ἀφορμὰς εἰληφότες, ταύτην ἔφασαν εἶναι κόλασιν. Οἱ δὲ παμμίαροι, Καρποκράτὴς καὶ Ἐπιψάνης, καὶ Πρόδικος, καὶ οἱ Κατηνοὶ, Τὸν συώδη βίον νομοθετοῦντες, εἶπον εἰς σώματα ᾿ μεταπέμπεσθαι τὰς ψυχὰς, ὥστε διὰ λαγνείας, καὶ ἐ πάσης ἀκολασίας, τῶν κοσμοποιῶν ἀγγέλων ἔχαοστον θεραπεῦσαι. Ἢ δὲ τῶν εὐσεδῶν Ἐκκλησία τούτους μὲν καὶ τοὺς τοιούτους μύθους μυσάττεται, τοῖς δὲ θείοις ἑπομένη λόγοις, ἀνίστασθαι πιστεύει τὰ σώμᾶτα, καὶ σὺν τούτοις κρίνεσθαι τὰς ψυχὰς, καὶ τὸὐὺς μὲν κακίᾳ συνεζηχότας κολάζεσθαι, τοὺς δὲ

Pōs de kai hē chridis endikōs genēsetai, hēkista men tōn sōmatōn kata ton tōn apistōn logon anistamenōn, monōn de tōn psychōn eisprattomenōn tas tōn peplēmmelēmenōn euthynas? Oude gar dikaion, tēn meta sōmatos hēmartēkuian psychēn, kai dia tōn ophthalmōn kai phthonon, kai pothous ektopous eisdexa-menēn, dia de tōn akoōn logois paranomois chatathelchtheisan, kai di᾽ hekastou moriou tou sōmatos erethismous tinas ouk agathous dexamenēn, monēn eisprattesthai tēn hyper tōn peplēmmelēmenōn poinēn, kai touto hypomenein, ouk en smikrǭ tini chronǭ, all᾽ en apeirois aiōsin? touto gar hypo tēs theias Graphēs edidachthēmen. «e Houtoi gar apeleusontai, phēsin, eis zōēn aiōnion, kai houtoi eis kolasin kai aischynēn aiōnion. » Pōs d᾽ au palin hosion, tas tōn hagiōn psychas monas tōn epēngelmenōn agathōn apolauein meta tōn sōmatōn chatōrthōchnias tēn aretēn? Ophthalmoi men gar ta tēs katanyxeōs procheousi dakrya, hai de akoai ta theïa logia diaporthmeuousi tę̄ psychę̄, hē de glōtta kai hymnei ton euergetēn kai diēnekōs prospherei tēn proseuchēn, hai de cheires hypourgousi tę̄ therapeią tōn deomenōn, kai hoi podes nyn men heis eukttrious therysin oikous, nyn de stasin hen proseuchais, kai pleiston hoson hypomeuousi ponon. Pōs oun dikaion, to sōma meta tēs Psychēs synaϑroisan ton plouton tēs aretēs, chynin einai kai parerrhiphthai, monēn de tēn psychēn hōs noxēphoron anachēryttesϑai : Ei de touto schetlion, dikaion ara proteron anastēnai ta sōmchta, eith᾽ houtōs koinę̄ dounai tas tōn pepoliteumenōn euthynas. Touto gar kai ho theios eipen ᾿Apostolos. «Pantes gar, phēsi, parastēsomethcha tǭ bēmati tou Christou, hina komisētai ekastos ta dia tou sōōmatos pros ha epraxen, eite agathon, eite kakon. n Synǭda da legei kai ho makarios Dadid" e Hoti sy apodōseis hekastǭ kata ta erga autou. n» Pythagoras men oun tas metensōmatōse!:s x mythologēse tōn psychōn, ouk eis alogōn sōmata monon, alla kai eis phyta metathainein tautas eipōn. Ēkolouthēse de houtō pōs kai ho Platōn tǭde tǭ mythǭ. ᾿Enteuthen ho Manēs, kai pro ge toutou, ho tōn kaloumenōn Gnōstikōn dyssedēs hormathos, tas aphormas eilēphotes, tautēn ephasan einai kolasin. Hoi de pammiaroi, Karpokratēs kai Epipsanēs, kai Prodikos, kai hoi Katēnoi, Ton syōdē bion nomothetountes, eipon eis sōmata ᾿ metapempesthai tas psychas, hōste dia lagneias, kai e pasēs akolasias, tōn kosmopoiōn angelōn echaoston therapeusai. Ē de tōn eusedōn Ekklēsia toutous men kai tous toioutous mythous mysattetai, tois de theiois hepomenē logois, anistasthai pisteuei ta sōmata, kai syn toutois krinesthai tas psychas, kai touys men kakią synezēchotas kolazesthai, tous de

How could the judgment be just if the bodies, according to the unbelievers' account, do not rise at all, and the souls alone are made to render account for their offenses? It is not just that the soul which sinned with the body, which through the eyes took in … envy and unnatural longings, was charmed through the ears by lawless words, and received through each part of the body incitements that were not good, should alone pay the penalty for the offenses, and endure it not for a short time but for infinite ages; for this we have been taught by the divine Scripture: “These will go away,” it says, “into eternal life, and these into punishment and eternal shame.” And how again would it be holy for the souls of the saints alone to enjoy the promised good things, when they achieved virtue with their bodies? For the eyes shed the tears of compunction, the ears convey the divine oracles to the soul, the tongue praises the benefactor and offers prayer continually, the hands serve in caring for the needy, and the feet now carry us to houses of prayer, now stand in prayers, and endure very much toil. How then is it just that the body, which gathered the wealth of virtue together with the soul, should be dust and cast aside, while the soul alone is proclaimed victor? If this is cruel, then it is just that the bodies rise first, and then render together the accounts of the life they lived. For this the divine Apostle said: “For we shall all stand before the judgment seat of Christ, so that each may receive according to what he has done in the body, whether good or evil.” In harmony with this the blessed David says: “For you will repay each according to his works.” Pythagoras told the myth of the transmigrations of souls, saying that they pass not only into the bodies of irrational animals but even into plants; and Plato followed this myth in some way. From this Mani, and before him the impious string of the so-called Gnostics, took their starting points and said that this is the punishment. The utterly foul Carpocrates, Epiphanes, Prodicus and the Cainites, legislating a swinish life, said that souls are sent into bodies to serve each of the world-making angels through lust and every licentiousness. But the church of the godly abhors these and such myths, and, following the divine words, believes that the bodies rise, that the souls are judged together with them, and that those who lived with wickedness are punished, and those …

Matt 25:46 (quotation, high confidence) · Dan 12:2 (quotation, high confidence) · 2 Cor 5:10 (quotation, high confidence) · Ps 62:12 (61:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Theodoret argues that a just judgment requires the resurrection of the body, since body and soul sinned or practiced virtue together, and rejects transmigration in Pythagoras, Plato, Mani and the Gnostics.

  • Migne's Latin and a footnote are removed; a few words are lost (marked …). The chapter breaks off.
  • The first quotation joins Matt 25:46 with Dan 12:2. Others: 2 Cor 5:10; Ps 62:12 (LXX 61:13).

Notes on the original text

  • Digital text corrected (Migne's Latin read as Greek; column letter; footnote variant and Migne's Latin): τὰς ἢ τἱθει5 γαοῖα 56 βαββογιη ἢ Οου}} δηΐτὰ σοΙηρυποιίοηὶ 8 τῶν → τὰς τῶν; καὶ ἢ ὑπέρ. ἴ,ο00 οἰἷϊ. 68. Ἧ ἴατ, 801 δυϊοπὶ δηΐπης πὶ υἱέϊτῖχ ρυβοοπίθπι ρυ ] οδὲ ἃ οἱ πόδες → καὶ οἱ πόδες; νῦν ὁῖ θοδίυβ αν ἃ : «υσηίΐαπι ἴὰ το 468 πηϊουϊχαο δὲ στάσιν → νῦν δὲ στάσιν; οὐκ Β εἰς → οὐκ εἰς.

Extrabiblical texts: Plato (Plato (works); allusion)

Topics: Eschatology, Heresy

Cite (SBL): Theodoret, Haer. fab. 5.20 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-20

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

5.21PG 83

Ἐπηγγείλατο δὲ δώσειν ὁ μεγαλόδωρος, ἐπίκηρον μὲν οὐδὲν οὐδὲ πρόσκαιρον, "αἰώνιον δὲ ἀπόλαυσιν τῶν ἀγαθῶν " οὐ γάρ, κατὰ τὴν Κηρίνθον, καὶ τῶν ἐκείνῳ παραπλησίων, ἐπίγειος ἔσται τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἡ βασιλεία, οὐ χρόνῳ περιγεγραμμένη ῥητῷ. Ἐκεῖνοι γὰρ φανταζέσθωσαν τῶν χιλίων ἑτῶν τὴν περίοδον, καὶ τὴν φθειρομένην χλιδὴν, καὶ τὰς ἄλλας ἡδυπαθείας, καὶ πρὸς τούτοις τὰς θυσίας, καὶ τὰς Ἰουδαϊκὰς πανηγύρεις " ἡμεῖς γὰρ τὴν ἀγήρω προσμένομεν βιοτήν. « Οὗτοι γὰρ, φησὶν ὁ Κύριος, ἀναστήσονται εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν καὶ αἰσχύνην αἰώνιόν. ν»ν Καὶ πάλιν᾽ ε Δεῦτε, οἵ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν πρὸ καταθολῆς ὅτι αὐτῶν ἔστιν ἡ βασιλεία τῶν οὐρανῶν. » Καί" « Μακάριοἱ οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. » Καὶ τοῖς θείοις δὲ ἀποστόλοις κηρύττουσι λέγειν ἐχέλευσεν" « Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. » Καὶ ἐτέρωθι πρὸς αὑτοὺς εἴρηκεν" ε Ὅταν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσῳ πρὸς ἐμαντόν..» Καὶ αὖθις" « Πολλαὶ μοναὶ παρὰ τῷ Πατοί μον" εἰ δὲ μὴ γε, εἶπον ἂν ὑμῖν ὅτι πορεύσομαι καὶ ὃτοιμάδω τόκον ὑμῖν. ν Καί’ ε« Πάλιν ἐλεύσομαι, γαὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτὸν, ἵν᾽ ὅπου ἐγώ εἰμι, ἦτε καὶ ὑμεῖς. » Καὶ πάλιν « Ὁ ἐσθίων μοι τὴν αάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζῳωὴν αἰώνιον. κ Καὶ μέντοι καὶ πρὸς τὸν Πατέρα διαλεγόμενοσ, οὕτως ἔφη « Πάτερ, οὃὗς ἔδωκάς μοι, θέλῳ ἵν᾽ ὅπαυ ἐγώ εἶμι, καὶ ἐκεῖνοι ὦσι μετ᾽ ἐμοῦ, ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμὴν ἣν ἔδωκάς μοι, ὅτι ἡγάπησάς με πρὸ χαταὀολῇς κόσμου.» Ταῦτα μεμαθηκὼς ὁ θεῖο; ᾿Απόατολος., ἔλεγεν" « ἱΑρπαγῃσόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίον, καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα. » Καὶ πάλιν" ε Πιστὸς ὁ λόγος εἰ γὰρ σνναπεθάνομεν, καὶ συζήσομεν᾽ εἰ ὑπομένομεν, καὶ συμδασιλεύσομεν. » Καὶ Ῥωμαίοις δὲ ἐπιστέλλων ἔφη" « Εἰ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐδασίλευσε διὰ. τοῦ ἑνὸς, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς καὶ τῆς δικαιοσύνης λαμθάνοντες, ἂν ζωῇ βασιχεύσουσι διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. » Καὶ πάλιν ε« Τὸ γὰρ παραντίχα, ἐλαφρὸν τῆς θλίψεως. ἡμῶν, καθ᾽ ὑπερβολὴν εἰς ὑπερδολὴν αἰώνιαν βάρος δόξης κατεργάζεται ἡμῖν, μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Τὰ γὰρ βλεπόμενα, πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα, αἰών'α. » Ὁ δὲ: τῶν ἀγαθῶν χολοφὼν, τὸ ἁμαρτίας ἐλευθέραν εἶναι τὴν ἐπηγγελμένην ζωήν. ᾿Αφθάρτων γὰρ τῶν σωμάτων ἀνισταμένων καὶ τῶν ψυχῶν τὸ ἄτρεπτον δεχομένων, οὐδὲ μίαν λοιπὸν ἕξει χώραν ἡ ἁμαρτία. Τῆς δὲ ἁμαρτίας ἐκποδὼν γενομένης, καὶ τοῦ διαδόλου μετὰ τῶν δαιμόνων τῇ γεέννῃ παραδοθέντος, παὺυθήσονται καὶ τῶν ἀγώνων οἱ πόνοι, καὶ τῆς ἥττης τὸ δέος, καὶ ἡ περὶ τῆς νίκης φροντίς. Αλυπος δὲ βίος καὶ θυμήρης τοῖς ἀξίοις δοθήσεται, καὶ φωτὸς ἀπολαύσουσι νοεροῦ τε καὶ θείου, μᾶλλον δὲ αὐτοὶ φωτοειδεῖς γενήσονται. ε Τότε γὰρ, φησὶν ὁ Κύριος, ἐκλάμψουσιν οἱ δίκαιοι ὡς ὁ ἥλιος. »

Epēngeilato de dōsein ho megalodōros, epikēron men ouden oude proskairon, "aiōnion de apolausin tōn agathōn " ou gar, kata tēn Kērinthon, kai tōn ekeinǭ paraplēsiōn, epigeios estai tou Theou kai Sōtēros hēmōn hē basileia, ou chronǭ perigegrammenē rhētǭ. Ekeinoi gar phantazesthōsan tōn chiliōn hetōn tēn periodon, kai tēn phtheiromenēn chlidēn, kai tas allas hēdypatheias, kai pros toutois tas thysias, kai tas Ioudaïkas panēgyreis " hēmeis gar tēn agērō prosmenomen biotēn. « Houtoi gar, phēsin ho Kyrios, anastēsontai eis zōēn aiōnion, kai houtoi eis kolasin kai aischynēn aiōnion. n»n Kai palin᾽ e Deute, hoi eulogēmenoi tou Patros mou, klēronomēsate tēn hētoimasmenēn hymin basileian pro katatholēs hoti autōn estin hē basileia tōn ouranōn. » Kai" « Makarioi hoi dediōgmenoi heneken dikaiosynēs, hoti autōn estin hē basileia tōn ouranōn. » Kai tois theiois de apostolois kēryttousi legein echeleusen" « Ēngiken hē basileia tōn ouranōn. » Kai eterōthi pros hautous eirēken" e Hotan hypsōthō ek tēs gēs, pantas helkysǭ pros emanton..» Kai authis" « Pollai monai para tǭ Patoi mon" ei de mē ge, eipon an hymin hoti poreusomai kai hotoimadō tokon hymin. n Kai’ e« Palin eleusomai, gai paralēpsomai hymas pros emauton, hin᾽ hopou egō eimi, ēte kai hymeis. » Kai palin « Ho esthiōn moi tēn aarka, kai pinōn mou to haima, echei zǭōēn aiōnion. k Kai mentoi kai pros ton Patera dialegomenos, houtōs ephē « Pater, hoous edōkas moi, thelǭ hin᾽ hopau egō eimi, kai ekeinoi ōsi met᾽ emou, hina theōrōsi tēn doxan tēn emēn hēn edōkas moi, hoti hēgapēsas me pro chataoolę̄s kosmou.» Tauta memathēkōs ho theio? ᾿Apoatolos., elegen" « hiArpagę̄sometha en nephelais eis apantēsin tou Kyrion, kai houtō pantote syn Kyriǭ esometha. » Kai palin" e Pistos ho logos ei gar snnapethanomen, kai syzēsomen᾽ ei hypomenomen, kai symdasileusomen. » Kai Rhōmaiois de epistellōn ephē" « Ei tǭ tou henos paraptōmati ho thanatos edasileuse dia. tou henos, pollǭ mallon hoi tēn perisseian tēs charitos kai tēs dōreas kai tēs dikaiosynēs lamthanontes, an zōę̄ basicheusousi dia tou henos Iēsou Christou. » Kai palin e« To gar paranticha, elaphron tēs thlipseōs. hēmōn, kath᾽ hyperbolēn eis hyperdolēn aiōnian baros doxēs katergazetai hēmin, mē skopountōn hēmōn ta blepomena, alla ta mē blepomena. Ta gar blepomena, proskaira, ta de mē blepomena, aiōn'a. » Ho de: tōn agathōn cholophōn, to hamartias eleutheran einai tēn epēngelmenēn zōēn. ᾿Aphthartōn gar tōn sōmatōn anistamenōn kai tōn psychōn to atrepton dechomenōn, oude mian loipon hexei chōran hē hamartia. Tēs de hamartias ekpodōn genomenēs, kai tou diadolou meta tōn daimonōn tę̄ geennę̄ paradothentos, pauythēsontai kai tōn agōnōn hoi ponoi, kai tēs hēttēs to deos, kai hē peri tēs nikēs phrontis. Alypos de bios kai thymērēs tois axiois dothēsetai, kai phōtos apolausousi noerou te kai theiou, mallon de autoi phōtoeideis genēsontai. e Tote gar, phēsin ho Kyrios, eklampsousin hoi dikaioi hōs ho hēlios. »

The munificent one promised to give nothing perishable or temporary, but the eternal enjoyment of good things. For the kingdom of our God and Savior will not be earthly, according to [the teaching] of Cerinthus and those like him, nor bounded by a fixed time. Let them imagine the period of a thousand years, the perishable luxury and the other pleasures, and besides these the sacrifices and the Jewish festivals; we await the ageless life. “For these,” says the Lord, “will rise to eternal life, and these to punishment and eternal shame.” And again: “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation [of the world]” … “for theirs is the kingdom of heaven.” And: “Blessed are those persecuted for righteousness' sake, for theirs is the kingdom of heaven.” And he ordered the divine apostles to say as they preached: “The kingdom of heaven has come near.” And elsewhere he said to them: “When I am lifted up from the earth, I will draw all to myself.” And again: “In my Father's house are many dwellings; if it were not so, I would have told you that I go to prepare a place for you.” And: “I will come again and take you to myself, that where I am you also may be.” And again: “Whoever eats my flesh and drinks my blood has eternal life.” And speaking with the Father he said thus: “Father, I desire that those you have given me may be with me where I am, so that they may behold my glory which you have given me, because you loved me before the foundation of the world.” Having learned these things, the divine Apostle said: “We shall be caught up in the clouds to meet the Lord, and so we shall always be with the Lord.” And again: “The saying is trustworthy: for if we have died with him, we shall also live with him; if we endure, we shall also reign with him.” Writing to the Romans he said: “If by the trespass of the one death reigned through the one, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one Jesus Christ.” And again: “For our momentary light affliction is producing for us an eternal weight of glory beyond all measure, as we look not to the things that are seen but to the things that are unseen; for the things that are seen are temporary, but the things that are unseen are eternal.” The crown of the good things is that the promised life is free from sin. For when the bodies rise incorruptible and the souls receive unchangeableness, sin will no longer have any place. When sin has been removed, and the devil with the demons handed over to hell, the toils of the contests, the fear of defeat and the anxiety for victory will cease. A life without grief and full of delight will be given to the worthy, and they will enjoy spiritual and divine light, or rather they themselves will become radiant with light. “For then,” says the Lord, “the righteous will shine like the sun.”

Dan 12:2 (quotation, high confidence) · Matt 25:46 (quotation, medium confidence) · Matt 25:34 (quotation, high confidence) · Matt 5:3 (quotation, high confidence) · Matt 5:10 (quotation, high confidence) · Matt 10:7 (quotation, high confidence) · John 12:32 (quotation, high confidence) · John 14:2–3 (quotation, high confidence) · John 6:54 (quotation, high confidence) · John 17:24 (quotation, high confidence) · 1 Thess 4:17 (quotation, high confidence) · 2 Tim 2:11–12 (quotation, high confidence) · Rom 5:17 (quotation, high confidence) · 2 Cor 4:17–18 (quotation, high confidence) · Matt 13:43 (quotation, high confidence) · Rev 20:4–6 (echo, low confidence)

Notes and citation

Summary: Theodoret teaches that the promised kingdom is not an earthly millennium of feasts and sacrifices, as Cerinthus held, but eternal life free from sin, where the righteous will shine like the sun.

  • Migne's Latin and a footnote marker are removed; a few words are lost (marked …).
  • Quotations: Dan 12:2 (with Matt 25:46); Matt 25:34; 5:3, 10; 10:7; John 12:32; 14:2–3; 6:54; 17:24; 1 Thess 4:17; 2 Tim 2:11–12; Rom 5:17; 2 Cor 4:17–18; Matt 13:43.

Notes on the original text

  • Digital text corrected (Latin debris inside a word; Migne's Latin inside the quotation; Migne's Latin read as Greek; column letter and Migne's Latin inside the quotation; footnote marker): Καὶ αὖ- αὶ Ῥαΐγεπι θις → Καὶ αὖθις; Πολλαὶ (δά) μοναὶ → Πολλαὶ μοναὶ; σὺν ὨΘδὲτηα8, Θἱ 5150} γα η Δ Ἶ πι08 δ". » Εἰ δὰ Κυρίῳ → σὺν Κυρίῳ; εἰ Β ΒΟΓΌΘη5 αἱ : « δὲ υπίὰ 8 ἀδ᾽ γὰρ → εἰ γὰρ; αὐτοὶ. (Δ11ὰ., δἱ δηϊμβασυμπι ἱπηη Δ {Διο πὶ δα ἰϑολη Γ, φωτοειδεῖς → αὐτοὶ φωτοειδεῖς.

Topics: Eschatology, Heresy

Cite (SBL): Theodoret, Haer. fab. 5.21 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-21

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

5.22PG 83

Ἔπται δὲ ταῦτα μενὰ τὴν δευτέραν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειάν. Οὕτω γΤὰρ καὶ τοῖς ἀποστόλοις ὑπέσχετο" « Ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς. » Καὶ αὖθ΄:᾽ ε« Πάλιν ἐλεύσομαι πρὸς ὑμᾶς καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτόν. ν Καὶ ἐν ἑτέρῳ χωρίῳ " « Τότε ὄψεσθε τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ὃ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ἐν. τῇ δόξῃ αὑτοῦ, καὶ πάντες οἱ ἅγιος, ἄγγελοι μετ᾽ αὐτοῦ. Τότε χαθέσοι ἐπὶ θρόνου δόξης αὑτοῦ, καὶ αυναχθῆσεται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορι… ορίζει τὰ πρόδατα ἀπὸ τῶν ἐρίφων, καὶ στήσει τὰ μὲν πρόθατα ἐκ δεξιῶν αὑτοῦ, τὰ δὲ ἐρίφια ἐξ εὑὠνύμων. » Ταύτην δὲ αὐτοῦ τὴν ἐπιφάνειαν καὶ ὃ θεῖος ἐθεάσατο Δανιήλ. ε Ἐθεώρουν, φησὶν, ἕως οὗ θρόνοι ἐτέθησαν, καὶ ὁ Παλαιὸς ἡμερῶν ἐκάθισε " τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιὼν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν" ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον, ποταμὸς πυρὸς πορευόμενος εἶλκεν ἔμπροσθεν αὐτοῦ. Χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. Κριτήριον ἐκάθισε, καὶ βέὅλοι ἠνεῴχθησαν.᾽»--- «Καὶ ἰδοὺ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ἤρχετο ὡς Υἱὸς ἀνθρώπου, καὶ ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ αὐτῷ ἐδόθη ἡ ἐξουσία καὶ ἡ βασιλεία. Ἡ ἐξουσία αὑτοῦ ἐξουσία αἰώνιος, καὶ ἡ βασιλεία αὐτοῦ εἰς τὸν αἰῶνα ἔσται .» Καὶ, ε« Μετεστάθη ἡ ἀρχὴ τῶν θηρίων, καὶ ἐδόθη ἡ βασιλεία ἁγίοις ὙΨίστου. » Τοσαύτη συμφωνία των εὐαγγελικῶν κηρυγμάτων καὶ τῶν προφητικῶν θεσπισμάτων. Ἑνὸς γὰρ Θεοῦ ταῦτα κἀκεῖνα τὰ λόγια. Περὶ τούτου τοῦ πυρὸς καὶ Ἡσαῖας ὁ προφήτης φησί" ε« Τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον; » -- Καὶ ἐν τῷ τέλει τῆς προφητείας φησίν" ε« Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σδεσθήσεται. » Ταύτὴν καὶ ὁ θεῖος Δαδὶδ θεσπίζων τὴν ἐπιφάνειαν ἔφη « Θεὸς, θεῶν Κύριος, ἐλάλησε, καὶ ἐκάλεσε τὴν γῆν, ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν. Ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. Ὃ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. Πὺρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταιγὶς σφοδρά. » Καὶ ἐν ἑτέρῳ δὲ τῷ ψαλμῷ " « Νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ, δικαιοσύνη καὶ κρῖμα κατόρθωσις τοῦ θρόνου αὐτοῦ " πὺρ ἐναντίον αὑτοῦ προπορεύσεται, καὶ φλογιεῖ κύκλῳ τοὺς ἐχθροὺς αὐτοῦ. ν» Καὶ πάλιν " « Ὅτι ἤχει κρῖναι τὴν ἦν, κρῖναι τὴν οἰκουμένην ἐν δικαιοσύνῃ, καὶ λαοὺς ἐν εὐθύτητι. » Καὶ διὰ Μαλαχίου τοῦ προφήτου αὐτὸς ὁ τῶν ὅλων Θεός -" ε« Ἰδοὺ ἐγὼ ἀποστέλλω ὑμῖν Ἠλίαν τὸν Θεσδίτην, ἵνα μὴ ἐλθὼν πατάξω τὴν γῆν ἄρδην. » Καὶ ὁ θεῖος ᾿Απόστολος τῷ μακαρίῳ Τίτῳ γράφων, τῇ προτέρᾳ τοῦ Σωτῆρος ἡμῶν ἐπιφανείᾳ καὶ τὴν δευτέραν συνέταξεν: « Ἐπεφάνη γὰρ, φησὶν, ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις, παιδεύουσα ἡμᾶς, ἵνα ἀρνησάμενοι τὴν ἀσέθειαν, καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως καὶ εὐσεδῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλον θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. ν» Ἔδειξε δὲ διὰ τούτων καὶ τὴν προτέραν ἐπιφάνειαν διὰ τὴν δευτέραν γεγενημένην. Τούτον γὰρ ἕνεκα, φησὶν, ἐπεφάνη, ἵνα ἀσεθδείας ἡμᾶς καὶ παρανομίας ξλευθερώσας, καὶ πᾶσαν ἀρετὴν ἔχπαιδεύσας, μετὰ θυμηδίας τὴν δευτέραν ἐπιφάνειαν θαυμάζει, ὅτι τῆς τῶν εἰδώλων πλάνης ἀπαλλαγέντες εἴλοντο δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ, καὶ ἀναμένειν τὸν Υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ νεκρῶν, Ἰησοῦν τὸν ῥνόμενον ἡμᾶς ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης. Καὶ ἙἬ ὁραίοις δὲ γράφων, τήνδε τὴν παρλυσίαν ἐμήνυσε προφητικῇ χρησάμενος μαρτυρίᾳ. ε« Ἔτι γὰρ, φησὶν, ὅσον ὅσον, ὁ ἐρχόμενος ἧξει καὶ οὐ χρονιεῖ. ) Ταῦτα δὲ καὶ Φιλιππησίους ἐδίδαξεν " « Ἡμῶν γὰρ, ἔφη, τὸ πολίτευμα Κύριον Ἰησοῦν. » Ὡσαύτως δὲ καὶ Θεσσαλονιχέας " ε« Αὐτὸς γὰρ, φησὶν, ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχατγέλου καὶ ἐν σάλπιγγι Θεοῦ καταδήσεται ἀπ᾽ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτοι, ν καὶ τὰ ἑξῆς. Ράδιον δὲ καὶ ἄλλας παραγαγεῖν μαρτυρίας, τὴν δευτέραν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειαν χηρυττούσας, ἀλλ᾽ ἀποχρῶσι καὶ αὗται πεῖσαι καὶ τοὺς λίαν ἐριστιχούς,

Eptai de tauta mena tēn deuteran tou Sōtēros hēmōn epiphaneian. Houtō gTar kai tois apostolois hypescheto" « Hypagō kai erchomai pros hymas. » Kai auth΄:᾽ e« Palin eleusomai pros hymas kai paralēpsomai hymas pros emauton. n Kai en heterǭ chōriǭ " « Tote opsesthe ton Huion tou anthrōpou erchomenon ho epi tōn nephelōn tou ouranou en. tę̄ doxę̄ hautou, kai pantes hoi hagios, angeloi met᾽ autou. Tote chathesoi epi thronou doxēs hautou, kai aunachthēsetai emprosthen autou panta ta ethnē, kai aphori… orizei ta prodata apo tōn eriphōn, kai stēsei ta men prothata ek dexiōn hautou, ta de eriphia ex heuōnymōn. » Tautēn de autou tēn epiphaneian kai ho theios etheasato Daniēl. e Etheōroun, phēsin, heōs hou thronoi etethēsan, kai ho Palaios hēmerōn ekathise " to endyma autou leukon hōsei chiōn, kai hē thrix tēs kephalēs autou hōsei erion katharon" ho thronos autou phlox pyros, hoi trochoi autou pyr phlegon, potamos pyros poreuomenos eilken emprosthen autou. Chiliai chiliades eleitourgoun autǭ, kai myriai myriades pareistēkeisan autǭ. Kritērion ekathise, kai beoloi ēneǭchthēsan.᾽»--- «Kai idou epi tōn nephelōn tou ouranou ērcheto hōs Huios anthrōpou, kai heōs tou Palaiou tōn hēmerōn ephthase, kai autǭ edothē hē exousia kai hē basileia. Hē exousia hautou exousia aiōnios, kai hē basileia autou eis ton aiōna estai .» Kai, e« Metestathē hē archē tōn thēriōn, kai edothē hē basileia hagiois HyPsistou. » Tosautē symphōnia tōn euangelikōn kērygmatōn kai tōn prophētikōn thespismatōn. Henos gar Theou tauta kakeina ta logia. Peri toutou tou pyros kai Hēsaias ho prophētēs phēsi" e« Tis anangelei hymin ton topon ton aiōnion? » -- Kai en tǭ telei tēs prophēteias phēsin" e« Ho skōlēx autōn ou teleutēsei, kai to pyr autōn ou sdesthēsetai. » Tautēn kai ho theios Dadid thespizōn tēn epiphaneian ephē « Theos, theōn Kyrios, elalēse, kai ekalese tēn gēn, apo anatolōn hēliou mechri dysmōn. Ek Siōn hē euprepeia tēs hōraiotētos autou. Ho Theos emphanōs hēxei, ho Theos hēmōn, kai ou parasiōpēsetai. Pyr enōpion autou kauthēsetai, kai kyklǭ autou kataigis sphodra. » Kai en heterǭ de tǭ psalmǭ " « Nephelē kai gnophos kyklǭ autou, dikaiosynē kai krima katorthōsis tou thronou autou " pyr enantion hautou proporeusetai, kai phlogiei kyklǭ tous echthrous autou. n» Kai palin " « Hoti ēchei krinai tēn ēn, krinai tēn oikoumenēn en dikaiosynę̄, kai laous en euthytēti. » Kai dia Malachiou tou prophētou autos ho tōn holōn Theos -" e« Idou egō apostellō hymin Ēlian ton Thesditēn, hina mē elthōn pataxō tēn gēn ardēn. » Kai ho theios ᾿Apostolos tǭ makariǭ Titǭ graphōn, tę̄ proterą tou Sōtēros hēmōn epiphaneią kai tēn deuteran synetaxen: « Epephanē gar, phēsin, hē charis tou Theou hē sōtērios pasin anthrōpois, paideuousa hēmas, hina arnēsamenoi tēn asetheian, kai tas kosmikas epithymias, sōphronōs kai dikaiōs kai eusedōs zēsōmen en tǭ nyn aiōni, prosdechomenoi tēn makarian elpida, kai epiphaneian tēs doxēs tou megalon theou kai Sōtēros hēmōn Iēsou Christou. n» Edeixe de dia toutōn kai tēn proteran epiphaneian dia tēn deuteran gegenēmenēn. Touton gar heneka, phēsin, epephanē, hina asethdeias hēmas kai paranomias xleutherōsas, kai pasan aretēn echpaideusas, meta thymēdias tēn deuteran epiphaneian thaumazei, hoti tēs tōn eidōlōn planēs apallagentes eilonto douleuein Theǭ zōnti kai alēthinǭ, kai anamenein ton Huion autou ek tōn ouranōn, hon ēgeiren ek nekrōn, Iēsoun ton rhnomenon hēmas apo tēs orgēs tēs erchomenēs. Kai HeĒ horaiois de graphōn, tēnde tēn parlysian emēnyse prophētikę̄ chrēsamenos martyrią. e« Eti gar, phēsin, hoson hoson, ho erchomenos hēxei kai ou chroniei. ) Tauta de kai Philippēsious edidaxen " « Hēmōn gar, ephē, to politeuma Kyrion Iēsoun. » Hōsautōs de kai Thessalonicheas " e« Autos gar, phēsin, ho Kyrios en keleusmati, en phōnę̄ archatgelou kai en salpingi Theou katadēsetai ap᾽ ouranou, kai hoi nekroi en Christǭ anastēsontai prōtoi, n kai ta hexēs. Radion de kai allas paragagein martyrias, tēn deuteran tou Sōtēros hēmōn epiphaneian chēryttousas, all᾽ apochrōsi kai hautai peisai kai tous lian eristichous,

These things will be after the second appearance of our Savior. For so he promised the apostles: “I am going away and I am coming to you.” And again: “I will come again to you and take you to myself.” And in another place: “Then you will see the Son of man coming on the clouds of heaven in his glory, and all the holy angels with him. Then he will sit on the throne of his glory, and all the nations will be gathered before him, and he will separate … separates the sheep from the goats, and he will set the sheep at his right hand and the goats at his left.” This appearance of his the divine Daniel also beheld: “I watched,” he says, “until thrones were set, and the Ancient of Days sat; his garment was white as snow and the hair of his head like pure wool; his throne was a flame of fire, its wheels burning fire; a river of fire flowed before him. Thousands of thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and books were opened.” … “And behold, on the clouds of heaven came one like a son of man, and he reached the Ancient of Days, and to him was given the authority and the kingdom. His authority is an eternal authority, and his kingdom will be forever.” And: “The rule of the beasts was removed, and the kingdom was given to the saints of the Most High.” Such is the agreement of the gospel preaching and the prophetic oracles; for these words and those are of one God. About this fire the prophet Isaiah too says: “Who will tell you of the eternal place?” And at the end of the prophecy he says: “Their worm will not die, and their fire will not be quenched.” Prophesying this appearance the divine David said: “God, the Lord of gods, has spoken and called the earth from the rising of the sun to its setting. Out of Zion is the beauty of his comeliness. God will come openly, our God, and will not keep silent; fire will burn before him, and around him a mighty tempest.” And in another psalm: “Cloud and darkness are around him; righteousness and judgment are the establishment of his throne; fire will go before him and burn up his enemies round about.” And again: “For he comes to judge the earth, to judge the world in righteousness and the peoples in uprightness.” And through the prophet Malachi the God of all himself [says]: “Behold, I will send you Elijah the Tishbite, lest I come and strike the earth utterly.” And the divine Apostle, writing to the blessed Titus, joined the second appearance of our Savior to the first: “For the saving grace of God has appeared to all people, training us to renounce ungodliness and worldly desires and to live soberly, justly and godly in the present age, awaiting the blessed hope and the appearance of the glory of our great God and Savior Jesus Christ.” By these words he showed that the first appearance happened for the sake of the second. For this reason, he means, he appeared: that, having freed us from ungodliness and lawlessness and trained us in every virtue, [he might bring us] with joy to the second appearance. … He admires [the Thessalonians] because, freed from the error of idols, they chose 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. Writing to the Hebrews too, he announced this coming, using a prophetic testimony: “For yet a very little while, and the one who is coming will come and will not delay.” He taught the Philippians this too: “For our citizenship,” he said, “[is in heaven, from which we also await a Savior, the] Lord Jesus.” And likewise the Thessalonians: “For the Lord himself,” he says, “will descend from heaven with a command, with the voice of an archangel and with the trumpet of God, and the dead in Christ will rise first,” and so on. It is easy to bring forward other testimonies proclaiming the second appearance of our Savior, but these suffice to persuade even the very contentious.

Textual problem in this passage: see the notes.

John 14:28 (quotation, high confidence) · John 14:3 (quotation, high confidence) · Matt 24:30 (quotation, high confidence) · Matt 25:31–33 (quotation, high confidence) · Dan 7:9–10 (quotation, high confidence) · Dan 7:13–14 (quotation, high confidence) · Dan 7:12 (quotation, medium confidence) · Dan 7:27 (allusion, medium confidence) · Isa 33:14 (quotation, high confidence) · Isa 66:24 (quotation, high confidence) · Ps 50:1–3 (49:1-Ps LXX) (quotation, high confidence) · Ps 97:2–3 (96:2-Ps LXX) (quotation, high confidence) · Ps 98:9 (97:9 LXX) (quotation, high confidence) · Mal 4:5–6 (3:22-Mal LXX) (quotation, high confidence) · Titus 2:11–13 (quotation, high confidence) · 1 Thess 1:9–10 (allusion, high confidence) · Heb 10:37 (quotation, high confidence) · Phil 3:20 (quotation, high confidence) · 1 Thess 4:16 (quotation, high confidence)

Notes and citation

Summary: Theodoret shows from the Gospels, Daniel, Isaiah, the Psalms, Malachi and Paul that Christ will come a second time in glory to judge, and that the first coming prepared for the second.

  • Marginal references, footnote variants and Migne's Latin are removed; a few words are lost (marked …; bracketed words supplied from the quoted texts).
  • Quotations: John 14:28; 14:3; Matt 24:30; 25:31–33; Dan 7:9–10, 13–14, 12, 27; Isa 33:14; 66:24; Ps 50:1–3 (LXX 49:1–3); Ps 97:2–3 (LXX 96:2–3); Ps 98:9 (LXX 97:9); Mal 4:5–6 (LXX 3:22–23); Titus 2:11–13; 1 Thess 1:9–10; Heb 10:37; Phil 3:20; 1 Thess 4:16.

Notes on the original text

  • Digital text corrected (Migne's Latin and a column letter; column letter; column letter and Migne's Latin; footnote marker; footnote variants; marginal references and footnote variants inside the quotation; marginal references inside the quotation; Greek lost): ἀφορίδῶν Ὅλ βο,.8. ΠῚ (ογ. ιν, 11, 48. ΄ ορίζει → ἀφορι… ορίζει; Ῥγ:ἀϊοδιϊοη δ ουδηρο! 5 οἱ ργορδοίοαγιπι ρῥγα!- Β → ; ν᾽ ἔφθ. Ῥαβιπί θὰ αι Ἰος. εἶ. βοαιιπίιν, καὶ ἔνωπιον αὐτοῦ προσηνέχθη. → ; (ὅ8) → ; Ἐπεφάνη Ὁ γὰρ → Ἐπεφάνη γὰρ; Ἰησοῦ δι ἴςᾳ, χιῖ, 90. 53 [92. Ροβί καὶ ἡ βασιλεία. : τοῦ καυθήσεται. Χριστοῦ → Ἰησοῦ Χριστοῦ; προτέραν Α ὍὯδ0 Υἱναηίΐ αἱ γ61Ὸ, οἱ ὀχσϑρϑοίασε ΕἸΠΠ 1 6708 6. ἐπιφάνειαν → προτέραν ἐπιφάνειαν.

Topics: Eschatology

Cite (SBL): Theodoret, Haer. fab. 5.22 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-22

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.