PG 32 · cols. 67–218

Basil the Great, On the Holy Spirit

Editors' preface

PG 32:67

Editors' notes and page, col. 67

Footnotes

(64) ‹et qui quaerit, invenit› · call in col 67

Luc. XI, 10.

Luke 11:10.

(printed under page 38)

Page

running head: 67 S. BASILII MAGNI
marginal letters: A beside the Greek caption opposite CAPUT I.; B beside "non tentandi gratia" (Greek side)
old-edition numerals: 1 before CAPUT I.; 2 after relinquendam

PG 32:68

ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΒΑΣΙΛΕΙΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΑΙΣΑΡΕΙΑΣ ΚΑΠΠΑΔΟΚΙΑΣ

OF OUR FATHER AMONG THE SAINTS BASIL, ARCHBISHOP OF CAESAREA IN CAPPADOCIA

ΠΕΡΙ ΤΟΥ ΑΓΙΟΥ ΠΝΕΥΜΑΤΟΣ

ON THE HOLY SPIRIT

ΠΡΟΣ ΤΟΝ ΕΝ ΑΓΙΟΙΣ ΑΜΦΙΛΟΧΙΟΝ ΕΠΙΣΚΟΠΟΝ ΙΚΟΝΙΟΥ.

TO AMPHILOCHIUS AMONG THE SAINTS, BISHOP OF ICONIUM.

ΚΕΦΑΛΑΙΟΝ Αʹ.

CHAPTER I.

Προοίμιον, ἐν ᾧ ὅτι ἀναγκαῖαι περὶ τῶν μικροτάτων μερῶν τῆς θεολογίας ἔρευναι.

Preface, in which [it is shown] that inquiries into the smallest parts of theology are necessary.

1. Ἐπῄνεσα τὸ φιλομαθές σου καὶ φιλόπονον τοῦ τρόπου, καὶ ἥσθην γε ὑπερφυῶς τῷ ἐπιστατικῷ καὶ νηφαλίῳ τῆς διανοίας, δι' ἧς οὐδεμίαν ἀδιερεύνητον οἴει χρῆναι καταλιμπάνειν φωνὴν, τῶν ὅσαι περὶ Θεοῦ κατὰ πᾶσαν χρείαν τοῦ λόγου προφέρονται, ὦ φίλη κεφαλὴ καὶ τιμιωτάτη μοι πασῶν, ἀδελφὲ Ἀμφιλόχιε. Καλῶς γὰρ ἀκούσας τῆς παραινέσεως τοῦ Κυρίου, ὅτι Πᾶς ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, τῇ περὶ τὸ αἰτεῖν ἐμμελείᾳ, καὶ τὸν ὀκνηρότατόν μοι δοκεῖς ἂν διαναστῆσαι πρὸς τὴν μετάδοσιν. Ἐκεῖνο δέ σου καὶ πλέον ἄγαμαι, ὅτι οὐ πείρας ἕνεκεν κατὰ τοὺς πολλοὺς τῶν νῦν τὰς ἐρωτήσεις προτείνῃ, ἀλλὰ τοῦ ὅπερ ἐστὶν αὐτὸ τὸ ἀληθὲς ἐξευρεῖν. Τῶν μὲν γὰρ ὠτακουστούντων νῦν καὶ διερωτώντων ἡμᾶς εὐθηνία πολλή· φιλουαθεῖ δὲ ψυχῇ,

1. I have praised your love of learning and the industriousness of your character, and I was exceedingly pleased with the attentiveness and sobriety of your mind, by which you think it right to leave no word unexamined of all those that are uttered about God in every use of speech, O dear head, most honoured of all to me, brother Amphilochius. For having rightly heard the Lord's exhortation, that Everyone who asks receives, and he who seeks finds (Luke 11:10), by your diligence in asking you would, I think, rouse even the most sluggish to share [what he has]. And this I admire in you still more, that you put forward your questions not for the sake of testing, as most people do nowadays, but in order to find out what the truth itself is. For of those who now eavesdrop on us and question us there is a great abundance; but for a soul that loves learning,

Editors' notes and page, col. 68

Footnotes

(19) ‹Πρὸς Ἀμφιλόχιον (title; call not visible in this crop)› · call in col 68 (Greek title)

Πρὸς Ἀμφιλόχιον. Duo Regii codices et Colbertinus sic habent, Τοῦ ἁγίου Βασιλείου πρὸς Ἀμφιλόχιον ἐπίσκοπον Ἰκονίου τῆς Λυκαόνων περὶ τοῦ ἁγίου Πνεύματος ἐν κεφαλαίοις τριάκοντα. Sancti Basilii ad Amphilochium episcopum Iconii Lycaonum de Spiritu sancto in capitibus triginta. Titulus in Reg. tertio et Colb. non solum hoc loco occurrit, sed etiam antea summariis totius operis in ordinem digestis praemittitur, his vocibus additis: προσφωνητικῶς προσερωτήσαντος, ubi recte Combefisius monet legendum esse, προσφωνητικός. Designant enim hae voces praemissam a Basilio perhonorificam salutationem Amphilochii, a quo consultus fuerat. Regius quintus addit κατ' Εὐνομίου. Sed non tam Eunomium quam Pneumatomachos oppugnat Basilius; quamvis istius quoque impietatem eadem opera subvertat.

To Amphilochius. Two Royal manuscripts and the Colbert manuscript read thus: "Of Saint Basil, to Amphilochius bishop of Iconium of the Lycaonians, on the Holy Spirit, in thirty chapters." (Of Saint Basil to Amphilochius, bishop of Iconium of the Lycaonians, on the Holy Spirit, in thirty chapters.) The title in the third Royal manuscript and the Colbert not only occurs in this place, but also stands earlier at the head of the chapter-summaries of the whole work set out in order, with these words added: προσφωνητικῶς προσερωτήσαντος, where Combefis rightly advises that προσφωνητικός should be read. For these words denote the very honourable greeting of Amphilochius, by whom he had been consulted, placed first by Basil. The fifth Royal manuscript adds "against Eunomius". But Basil attacks not so much Eunomius as the Pneumatomachi, although by the same work he overturns that man's impiety too.

(printed under page 38)

(20) ‹AD S. AMPHILOCHIUM ICONII EPISCOPUM› · call in col 68 (Latin title, spanning the page)

Ex interpretatione Erasmi pluribus locis emendata.

From the translation of Erasmus, corrected in many places.

(printed under page 38)

(21) ‹ὅτι ἀναγκαῖαι› · call in col 68 (Greek; no Latin call visible)

Ὅτι ἀναγκαῖαι. Sic veteres libri, melius quam in editis ὅτι καί. Paulo post nonnulli codices καὶ νηφαλέῳ. Ibidem utraque editio δι' ὧν, sed codices omnes mss., id est, quinque Regii et Colbertinus, ut in contextu.

"That … necessary". So the old books, better than ὅτι καί in the printed editions. A little later some manuscripts read καὶ νηφαλέῳ. In the same place both editions have δι' ὧν, but all the manuscripts, that is, five Royal and the Colbert, read as in the text.

(printed under page 38)

Page

running head: BASILII MAGNI. 68
marginal letters: A beside ΚΕΦΑΛΑΙΟΝ Αʹ.; B beside "προτείνῃ, ἀλλὰ τοῦ ὅπερ"
old-edition numerals: (none)

PG 32:69

καὶ πρὸς ἀγνοίας ἴασιν τὴν ἀλήθειαν ἐκζητούσῃ χαλεπώτατον ἐντυχεῖν. Ὡς γὰρ παγὶς θηρατῶν, καὶ πολεμούντων ἐνέδρα, κεκρυμμένον τὸν δόλον καὶ ἐγκατάσκευον ἔχει τὰ τῶν πολλῶν ἐρωτήματα, οἳ προβάλλουσι λόγους, οὐχ ἵνα τι χρήσιμον λάβωσιν ἐξ αὐτῶν, ἀλλ' ὅπως, ἐὰν μὴ συμβαινούσας τῇ ἑαυτῶν ἐπιθυμίᾳ τὰς ἀποκρίσεις εὕρωσι, ταύτην ἀφορμὴν δικαίαν ἔχειν δόξωσι τοῦ πολέμου.

and that seeks the truth for the healing of ignorance, it is most difficult to meet [with one]. For like a hunters' snare and an ambush of men at war, the questions of the many hold their guile hidden and contrived; for they put forward words not in order to gain anything useful from them, but so that, if they find the answers not agreeing with their own desire, they may seem to have this as a just pretext for war.

2. Εἰ δὲ τῷ Ἀνοήτῳ ἐπερωτήσαντι σοφία λογισθήσεται· τὸν συνετὸν ἀκροατὴν, τὸν ὑπὸ τοῦ προφήτου τῷ θαυμαστῷ συμβούλῳ παραζευχθέντα, πόσου ἄξιον λογισόμεθα; Ἦ που δίκαιον πάσης μὲν ἀποδοχῆς ἀξιοῦν, προάγειν δὲ εἰς τὸ πρόσω, συνεφαπτομένους αὐτῷ τῆς σπουδῆς, καὶ πάντα συνεκπονοῦντας, ἐπειγομένῳ πρὸς τὴν τελείωσιν. Τὸ γὰρ μὴ παρέργως ἀκούειν τῶν θεολογικῶν φωνῶν, ἀλλὰ πειρᾶσθαι τὸν ἐν ἑκάστῃ λέξει καὶ ἐν ἑκάστῃ συλλαβῇ κεκρυμμένον νοῦν ἐξιχνεύειν, οὐκ ἀργῶν εἰς εὐσέβειαν, ἀλλὰ γνωριζόντων τὸν σκοπὸν τῆς κλήσεως ἡμῶν· ὅτι πρόκειται ἡμῖν ὁμοιωθῆναι Θεῷ, κατὰ τὸ δυνατὸν ἀνθρώπου φύσει. Ὁμοίωσις δὲ, οὐκ ἄνευ γνώσεως· ἡ δὲ γνῶσις, οὐκ ἐκτὸς διδαγμάτων. Λόγος δὲ διδασκαλίας ἀρχή· λόγου δὲ μέρη συλλαβαὶ καὶ λέξεις. Ὥστε οὐκ ἔξω σκοποῦ γέγονε τῶν συλλαβῶν ἡ ἐξέτασις. Οὐ μὴν ὅτι μικρὰ, ὡς ἄν τω δόξαι, τὰ ἐρωτήματα, διὰ τοῦτο καὶ παροφθῆναι ἄξια· ἀλλ' ἐπειδὴ δυσθήρατος ἡ ἀλήθεια, πανταχόθεν ἡμῖν ἐξιχνευτέα. Εἰ γὰρ ὥσπερ αἱ τέχναι, οὕτω καὶ ἡ τῆς εὐσεβείας ἀνάληψις ταῖς κατὰ μικρὸν προσθήκαις αὔξεται, οὐδενὸς ὑπεροπτέον τοῖς εἰς τὴν γνῶσιν εἰσαγομένοις· ὡς εἴ τις τῶν πρώτων στοιχείων ὡς σμικρῶν ὑπερίδοι, οὐδέποτε τῶν τελείων τῆς σοφίας ἐφάψεται. Τὸ ναὶ καὶ τὸ οὐ συλλαβαὶ δύο· ἀλλ' ὅμως τὸ κράτιστον τῶν ἀγαθῶν, ἡ ἀλήθεια, καὶ ὁ ἔσχατος ὅρος τῆς πονηρίας, τὸ ψεῦδος, τοῖς μικροῖς τούτοις ῥήμασι πολλάκις ἐμπεριέχεται. Καὶ τί ταῦτα λέγω; Ἤδη τις καὶ μόνον κατανεύσας τῇ κεφαλῇ ἐν τοῖς ὑπὲρ Χριστοῦ μαρτυρίοις, πάσης πληρωτὴς εὐσεβείας ἐκρίθη. Εἰ δὲ ταῦτα οὕτως ἔχει, τί τῶν θεολογικῶν ῥημάτων οὕτω μικρὸν, ὡς ἢ καλῶς ἢ ἐναντίως ἔχον, μὴ μεγάλην παρέχειν τὴν ῥοπὴν ἐφ' ἑκάτερα; Εἰ γὰρ ἐκ τοῦ νόμου ἰῶτα ἓν ἢ μία κεραία οὐ παρελεύσεται, πῶς ἂν ἡμῖν ἀσφαλὲς ὑπερβαίνειν καὶ τὰ σμικρότατα; Ἅ γε μὴν αὐτὸς διευκρινηθῆναι παρ' ἡμῶν ἐπεζήτησας, καὶ βραχέα

2. But if wisdom shall be reckoned to the Fool who asks a question (Prov. 17:28), the understanding hearer, whom the prophet yoked together with the wonderful counsellor (Isa. 3:3), of how great worth shall we reckon him? Surely it is right to judge him worthy of all acceptance, and to lead him further forward, sharing his zeal with him and labouring through everything together with him as he presses on towards perfection. For not to hear the words of theology carelessly, but to try to track out the meaning hidden in each word and in each syllable, is the mark not of those idle in piety, but of those who know the goal of our calling: that it is set before us to be made like God, as far as is possible for human nature. But likeness is not without knowledge; and knowledge is not apart from teachings. And speech is the beginning of teaching; and the parts of speech are syllables and words. So the examination of syllables has not fallen outside the goal. Nor indeed, because the questions are small, as they might seem to someone, are they for that reason worth overlooking; but since the truth is hard to hunt down, it must be tracked by us from every side. For if, as with the arts, so also the acquisition of piety grows by little additions, nothing must be disdained by those being introduced to knowledge; since if anyone should despise the first elements as small, he will never lay hold of the perfect things of wisdom. Yes and no are two syllables; yet nevertheless the best of goods, the truth, and the utmost limit of wickedness, the lie, are often contained in these small words. And why do I say this? Someone before now, merely by nodding his head in the testimonies on behalf of Christ, has been judged to have fulfilled all piety. And if this is so, what word of theology is so small that, being either right or the contrary, it does not give great weight to one side or the other? For if one iota or one stroke shall not pass away from the law (Matt. 5:18), how would it be safe for us to step over even the smallest things? And the things which you yourself sought to have thoroughly sifted by us, both brief

Editors' notes and page, col. 69

Footnotes

(65) ‹not visible in the page-foot crop› · call in col 70

Prov. XVII, 28.

Proverbs 17:28.

(printed under page 39)

(66) ‹not visible in the page-foot crop› · call in col 70

Isa. iii, 3.

Isaiah 3:3.

(printed under page 39)

(22) ‹τὸν δόλον› · call in col 70

Τὸν δόλον. Editio Basileensis τὸν λόγον.

"The deceit". The Basel edition reads τὸν λόγον ("the word").

(printed under page 39)

(23) ‹ἐπερωτήσαντι› · call in col 70

Ἐπερωτήσαντι. Addunt editi σοφίαν, interroganti sapientiam sapientia reputabitur, sed ea vox addita videtur a recentioribus librariis, et cum eam deleverim initio Epistolae primae Canonicae, quia deest in antiquissimis codicibus, delenda etiam hoc loco fuit.

"To one who asks". The printed editions add σοφίαν: "to one who asks for wisdom it will be counted as wisdom"; but that word seems to have been added by more recent copyists, and since I deleted it at the beginning of the first Canonical Epistle, because it is missing in the most ancient manuscripts, it had to be deleted in this place too.

(printed under page 39)

(24) ‹ἐν ἑκάστῃ› · call in col 70

Ἐν ἑκάστῃ. Addita praepositio ex quatuor codicibus mss. Mox duo codices Regii, primus et tertius, σκοπὸν τῆς γνώσεως, scopum nostrae scientiae. Haec scriptura manifestum est erratum, ac sententiae seriem penitus denormat; sed tamen Combefisio probatur.

"In each". The preposition is added from four manuscripts. Just after, two Royal manuscripts, the first and the third, read σκοπὸν τῆς γνώσεως, "the aim of our knowledge". This reading is a manifest error and wholly deforms the train of the sentence; yet it is approved by Combefis.

(printed under page 39)

(25) ‹οὐκ ἐκτός› · call in col 70

Οὐκ ἐκτός. Sic duo Regii et Colb. et Regius quintus in margine. Editi γνῶσις ἐκ διδαγμῶν. Duo codices mss. γνῶσις ἐκ διδαγμάτων, cognitio e doctrina paratur.

"Not without". So two Royal manuscripts and the Colbert, and the fifth Royal in the margin. The printed editions read γνῶσις ἐκ διδαγμῶν. Two manuscripts read γνῶσις ἐκ διδαγμάτων, "knowledge is gained from teaching".

(printed under page 39)

(26) ‹ἡ τῆς εὐσεβείας› · call in col 70

Εὐσεβείας. Reg. quartus ἀληθείας. Paulo post editi ποτέ, tres Regii codices οὐδέποτε.

"Of godliness". The fourth Royal manuscript reads ἀληθείας ("of truth"). A little later the printed editions read ποτέ, three Royal manuscripts οὐδέποτε.

(printed under page 39)

(27) ‹εὐσεβείας ἐκρίθη› · call in col 70

Ἐκρίθη. Reg. primus ἐδείχθη, et ad marginem ἐκρίθη.

"Was judged". The first Royal manuscript reads ἐδείχθη ("was shown"), and in the margin ἐκρίθη.

(printed under page 39)

Footnotes

(67) ‹not visible in the page-foot crop› · call in col 71

Matth. V, 18.

Matthew 5:18.

(printed under page 40)

(68) ‹not visible in the page-foot crop› · call in col 71

Matth. XIII, 31, 32.

Matthew 13:31–32.

(printed under page 40)

(69) ‹not visible in the page-foot crop› · call in col 71

Psal. CXVIII, 85.

Psalm 118 (119):85.

(printed under page 40)

(28) ‹αὐτὸς μέν› · call in col 72

Αὐτὸς μέν. Reg. tertius αὐτὸς μὲν ἀνωφελῆ καρπὸν τοῦ γελοίου δρεπέσθω. Videtur Erasmus ita legisse; sic enim interpretatur: Ipse quidem infrugiferum risus sui fructum metat.

"He indeed". The third Royal manuscript reads αὐτὸς μὲν ἀνωφελῆ καρπὸν τοῦ γελοίου δρεπέσθω. Erasmus seems to have read it so; for he translates: "Let him indeed reap the unprofitable fruit of his laughter."

(printed under page 40)

(29) ‹συνδιερευνῶντι› · call in col 72

Συνδιερευνῶντι. Hac voce Basilius non adjutorem et socium aliquem operis designat, ut suspicatur Tillemontius, sed lectorem studiosum, idque paulo post declarat apertius.

"To one searching together". By this word Basil does not denote some helper and partner in the work, as Tillemont suspects, but a studious reader, and he declares this more openly a little later.

(printed under page 40)

(30) ‹σὺν αὐτῷ γε, φάναι› · call in col 72

Σὺν αὐτῷ γε, φάναι. Sic reddit Erasmus, cum ipso, ut ita dicam, Spiritu; quasi metueret Basilius ne paulo audacior haec loquendi ratio videretur. Visa est Combefisio rudis Erasmi expressio, ac illud φάναι in ejusmodi locis vacare pronuntiat. Sed multo minus mihi probatur Combefisii observatio, quam ipsius interpretatio Erasmi. Non enim otiose positum esse, et quo sensu accipiendum sit illud φάναι perspici potest ex libro secundo adversus Eunomium, p. 256, ubi Basilius difficilis Scripturae testimonii explicationem promittens, haec interponit, σὺν Θεῷ δ' εἰρήσθω, quod quidem cum Deo dictum sit. Quibus verbis significantius monet se non suis viribus, sed Dei auxilio confidere. Si quis autem observet inde natam libri De Spiritu sancto scribendi occasionem fuisse, quod Pneumatomachi furiis exarsissent, cum Basilius Patri et Filio cum Spiritu sancto gloriam redderet; is facile perspiciet non sine causa Basilium illud φάναι addere, sed ut indicet sibi adversariorum minas tanti non esse, ut hanc loquendi rationem, cum sancto Spiritu, quam in toto hoc libro defendit, usurpare desinat. Basilianae ergo sententiae nervos elidit Combefisius, cum ita reddendum esse pronuntiat, ipso Spiritu favente beneque propitio.

"With Him, so to say". Erasmus renders it thus, "with the Spirit Himself, so to speak", as though Basil feared this manner of speaking might seem rather too bold. Erasmus's rendering seemed crude to Combefis, and he declares that φάναι is idle in passages of this kind. But Combefis's observation pleases me much less than Erasmus's own translation. For that it is not set down idly, and in what sense φάναι is to be taken, can be seen from the second book Against Eunomius, p. 256, where Basil, promising the explanation of a difficult testimony of Scripture, interposes this: σὺν Θεῷ δ' εἰρήσθω, "be it said, indeed, with God". By these words he gives notice more expressively that he trusts not in his own strength but in God's help. And if anyone observes that the occasion for writing the book On the Holy Spirit arose from the Pneumatomachi having blazed up in fury when Basil gave glory to the Father and the Son with the Holy Spirit, he will easily see that Basil adds φάναι not without cause, but to show that his adversaries' threats mean so little to him that he will not stop using this manner of speaking, "with the Holy Spirit", which he defends in this whole book. Combefis therefore cuts the sinews of Basil's meaning when he declares it should be rendered "with the Spirit Himself favouring and well disposed".

(printed under page 40)

(31) ‹τοῦ προβλήματος ὑποστρέψω› · call in col 72

Ὑποστρέψω. Sic libri veteres. Editi ἐπιστρέψω. Ibidem Reg. quartus προσευχομένῳ μοι πάλαι, me quondam precante.

"I shall turn back". So the old books. The printed editions read ἐπιστρέψω. In the same place the fourth Royal manuscript reads προσευχομένῳ μοι πάλαι, "when I was once praying".

(printed under page 40)

(32) ‹ἐν τῷ ἁγίῳ Πνεύματι› · call in col 72

Ἐν τῷ. Articulus additus ex mss. codicibus.

"In the". The article is added from the manuscripts.

(printed under page 40)

(33) ‹τῷ λόγῳ διδόντας› · call in col 72

Διδόντας. Duo codices Regii δοῦσιν, quod (continues)

"Giving". Two Royal manuscripts read δοῦσιν, which (continues)

(printed under page 40)

Page

running head: 71 S. BASILII MAG[NI]
marginal letters: A momentum in utramque partem; B illorum vituperatione victi (others not checked: top image only)
old-edition numerals: (none seen in top image)
other: FACING LATIN VERSION, NOT SET. Top image only read.

PG 32:72

ἐστι τα αὐτὰ καὶ μεγάλα· τῷ μὲν συντόμῳ τῆς προφορᾶς βραχέα, καὶ διὰ τοῦτο ἴσως εὐκαταφρόνητα· τῇ δὲ δυνάμει τῶν σημαινομένων μεγάλα, κατὰ τὴν εἰκόνα τοῦ σινάπεως, ὃ μικρότατον ὂν τῶν φρυγανικῶν σπερμάτων, τῆς προσηκούσης ἐπιμελείας ἀξιωθὲν, εἰς ὕψος αὔταρκες διανίσταται, τῆς συνεσπαρμένης ἐν αὐτῷ δυνάμεως ἀπλωθείσης. Εἰ δέ τις γελᾷ, βλέπων τὴν περὶ τὰς συλλαβὰς ἡμῶν, ψαλμικῶς εἰπεῖν, ἀδολεσχίαν, αὐτὸς μὲν ἴστω ἀνωφελῆ καρπὸν τοῦ γέλωτος δρεπόμενος· ἡμεῖς δὲ μὴ τοῖς ὀνείδεσι τῶν ἀνθρώπων ἐνδόντες, μήτε τῷ φαυλισμῷ αὐτῶν ἡττηθέντες, τὴν ἔρευναν καταλίπωμεν. Τοσοῦτον γὰρ ἀπέχω τούτοις ὡς μικροῖς ἐπαισχύνεσθαι, ὥστε, εἰ καὶ πολλοστοῦ μέρους τῆς ἀξίας αὐτῶν ἐφικοίμην, ἐμαυτῷ τε ἂν συνησθείην ὡς μεγάλων ἀξιωθέντι, τῷ τε συνδιερευνῶντι ἡμῖν ἀδελφῷ οὐ μικρὸν ἂν φαίην ἐντεῦθεν ἀπηντηκέναι τὸ κέρδος. Μέγιστον οὖν ὁρῶν ἐν μικροῖς ῥήμασι τὸ ἀγώνισμα, ἐλπίδι τῶν μισθῶν τὸν πόνον οὐκ ἀναδύομαι, ἐμαυτῷ τε ἡγούμενος ἔγκαρπον τὸν λόγον ἔσεσθαι, τοῖς τέ ἀκούουσι διαρκῆ τὴν ὠφέλειαν ὑπάρξειν. Διόπερ ἤδη σὺν αὐτῷ γε, φάναι, τῷ ἁγίῳ Πνεύματι βαδιοῦμαι πρὸς τὴν ἐξήγησιν. Καὶ εἰ βούλει ὥστε με εἰς ὁδὸν καταστῆναι τοῦ λόγου, μικρὸν ἐπὶ τὴν ἀρχὴν τοῦ προβλήματος ὑποστρέψω.

are at once small and great: brief in the conciseness of their utterance, and for that reason perhaps easily despised; but great in the force of what they signify, after the likeness of the mustard seed (Matt. 13:31–32), which, being the smallest of the seeds of shrubs, when it is given the care that befits it, rises to a sufficient height, as the power sown together within it unfolds. And if anyone laughs on seeing our, to speak with the psalmist, idle talk (Ps. 118:85) about syllables, let him know that he himself is reaping a profitless fruit of laughter; but let us neither give way to the reproaches of men nor, defeated by their disparagement, abandon the inquiry. For I am so far from being ashamed of these things as small that, even if I should attain to a very small part of their worth, I would both congratulate myself as one judged worthy of great things, and I would say that no small gain had come from it to the brother who searches them out together with us. Seeing, then, that the contest in small words is very great, in the hope of the rewards I do not shrink from the labour, considering both that the discourse will be fruitful for myself and that for those who hear it the benefit will be lasting. Therefore now, with the Holy Spirit Himself, so to say, I shall proceed to the exposition. And if you wish me to set out on the road of the discourse, I shall go back a little to the beginning of the problem.

3. Προσευχομένῳ μοι πρώην μετὰ τοῦ λαοῦ, καὶ ἀμφοτέρως τὴν δοξολογίαν ἀποπληροῦντι τῷ Θεῷ καὶ Πατρὶ, νῦν μὲν μετὰ τοῦ Υἱοῦ σὺν τῷ Πνεύματι τῷ ἁγίῳ, νῦν δὲ διὰ τοῦ Υἱοῦ ἐν τῷ ἁγίῳ Πνεύματι, ἐπέσκηψάν τινες τῶν παρόντων, ξενιζούσαις ἡμᾶς φωναῖς κεχρῆσθαι λέγοντες, καὶ ἅμα πρὸς ἀλλήλας ὑπεναντίως ἐχούσαις. Σὺ δὲ μάλιστα μὲν τῆς αὐτῶν ἐκείνων ἕνεκεν ὠφελείας, εἰ δὲ ἀνιάτως ἔχουσι παντελῶς, διὰ τὸ τῶν ἐντυγχανόντων αὐτοῖς ἀσφαλὲς ἠξίωσάς τινα εὐκρινῆ περὶ τῆς ἐν ταῖς συλλαβαῖς ταύταις δυνάμεως διδασκαλίαν ἐκφωνηθῆναι. Λεκτέον δὴ οὖν ἡμῖν διὰ βραχέων, ὡς οἷόν τε ἀρχήν τινα ὁμολογουμένην τῷ λόγῳ διδόντας.

3. When I was praying lately with the people, and completing the doxology to God the Father in both ways, now "with the Son together with the Holy Spirit", now "through the Son in the Holy Spirit", some of those present found fault, saying that we had used strange expressions, and at the same time ones contrary to each other. And you, chiefly for the benefit of those very people, but, if they are altogether incurable, for the safety of those who come across them, asked that some clear teaching be set forth about the force that lies in these syllables. We must speak, then, briefly, giving the discourse, as far as possible, some agreed starting point.

Editors' notes and page, col. 72

Footnotes

(28)–(33): called in this column (Greek only); set under n71 (printed under page 40).

Page

running head: [S.] BASILII MAGNI 72
marginal letters: A ἐστι τα αὐτὰ καὶ μεγάλα; B ωθέντι, τῷ τε συνδιερευνῶντι; C ἀμφοτέρως τὴν δοξολογίαν; D (in the footnotes, beside "interponit")
old-edition numerals: (none)

PG 32:73

ΚΕΦΑΛΑΙΟΝ Βʹ.

CHAPTER II.

Ποίαν ἔσχεν ἀρχὴν ἡ περὶ τὰς συλλαβὰς τῶν αἱρετικῶν παρατήρησις.

What origin the heretics' close observance of syllables had.

4. Ἡ περὶ τὰς συλλαβὰς καὶ τὰς λέξεις τῶν ἀνδρῶν τούτων μικρολογία οὐχ ἁπλῆ τίς ἐστιν, ὡς ἄν τω δόξαι, οὐδὲ εἰς μικρὸν τοῦ κακοῦ φέρουσα, ἀλλὰ βαθεῖαν ἔχει καὶ συνεσκιασμένην βουλὴν κατὰ τῆς εὐσεβείας. Φιλονεικοῦσι γὰρ ἀνομοίαν Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος ἐπιδεικνύναι τὴν προφορὰν, ὡς ἐκ τούτου ῥαδίαν ἕξοντες καὶ τῆς κατὰ τὴν φύσιν παραλλαγῆς τὴν ἀπόδειξιν. Ἔστι γάρ τι αὐτοῖς παλαιὸν σόφισμα, ὑπὸ Ἀετίου τοῦ προστάτου τῆς αἱρέσεως ταύτης ἐξευρεθὲν, ὃς ἔγραψέ που τῶν ἑαυτοῦ ἐπιστολῶν, λέγων τὰ ἀνόμοια κατὰ τὴν φύσιν ἀνομοίως προφέρεσθαι· καὶ ἀνάπαλιν, τὰ ἀνομοίως προφερόμενα ἀνόμοια εἶναι κατὰ τὴν φύσιν. Καὶ εἰς μαρτυρίαν τοῦ λόγου τὸν Ἀπόστολον ἐπεσπάσατο λέγοντα· Εἷς Θεὸς καὶ Πατὴρ, ἐξ οὗ τὰ πάντα· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα. Ὡς οὖν ἔχουσιν αἱ φωναὶ πρὸς ἀλλήλας, οὕτως ἕξουσι, φησὶ, καὶ αἱ δι' αὐτῶν σημαινόμεναι φύσεις· ἀνόμοιον δὲ τῷ ἐξ οὗ τὸ δι' οὗ· ἀνόμοιος ἄρα καὶ τῷ Πατρὶ ὁ Υἱός. Ταύτης τοίνυν τῆς νόσου καὶ ἡ περὶ τὰς προκειμένας λέξεις ἀδολεσχία τῶν ἀνδρῶν τούτων ἤρτηται. Ὅθεν τῷ μὲν Θεῷ καὶ Πατρὶ, ὥσπερ τινὰ κλῆρον ἐξαίρετον, προσνέμουσι τὸ, ἐξ οὗ· τῷ δὲ Υἱῷ καὶ Θεῷ ἀφώρισαν τὸ, δι' οὗ· τῷ δὲ ἁγίῳ Πνεύματι τὸ, ἐν ᾧ· καί φασι μηδέποτε τὴν χρῆσιν ταύτην τῶν συλλαβῶν ἐπαμείβεσθαι· ἵν', ὅπερ ἔφην, τῷ παρηλλαγμένῳ τῆς ἐκφωνήσεως καὶ ἡ τῆς φύσεως παραλλαγὴ συνεκφαίνηται. Ἀλλὰ γὰρ οὐ λελήθασιν ἐν τῇ περὶ τὰς λέξεις λεπτολογίᾳ τῷ ἀσεβεῖ λόγῳ τὴν ἰσχὺν διασῴζοντες. Τὸ μὲν γὰρ, ἐξ οὗ, τὸν δημιουργὸν σημαίνειν βούλονται· τὸ δὲ, δι' οὗ, τὸν ὑπουργὸν ἢ τὸ ὄργανον· τὸ δὲ, ἐν ᾧ, τὸν χρόνον δηλοῦν ἢ τὸν τόπον· ἵνα μηδὲν μὲν ὀργάνου σεμνότερος ὁ δημιουργὸς τῶν ὅλων νοῆται, μηδὲν δὲ τῆς ἀπὸ τόπου ἢ χρόνου συνεισφορᾶς εἰς τὰ ὄντα πλεῖον φαίνηται τὸ Πνεῦμα τὸ ἅγιον παρεχόμενον.

4. The pettiness of these men about syllables and words is not something simple, as it might seem to someone, nor does it lead to a small degree of evil; but it holds a deep and covert design against piety. For they strive to show that the expression used of Father and Son and Holy Spirit is unlike, as though from this they will also have an easy demonstration of the difference in nature. For they have an old sophism, devised by Aetius, the champion of this heresy, who wrote somewhere in his letters, saying that things unlike in nature are expressed in unlike ways, and conversely, that things expressed in unlike ways are unlike in nature. And as a witness to his argument he dragged in the Apostle, who says: One God and Father, from whom are all things; and one Lord Jesus Christ, through whom are all things (1 Cor. 8:6). As, then, the expressions stand to one another, so, he says, will the natures signified by them also stand; but "through whom" is unlike "from whom"; therefore the Son also is unlike the Father. On this disease, then, hangs these men's idle talk about the words before us. Hence to God and Father, as a kind of special allotment, they assign "from whom"; to the Son and God they have set apart "through whom"; and to the Holy Spirit "in whom"; and they say that this use of the syllables is never interchanged, so that, as I said, by the variation of the expression the variation of the nature also may be made manifest. But they have not escaped notice that in their hair-splitting about words they are preserving the strength of their impious argument. For by "from whom" they wish to signify the maker; by "through whom", the assistant or the instrument; and by "in whom", to indicate the time or the place; so that the Maker of all things may be thought in no way more august than an instrument, and the Holy Spirit may appear to supply to the things that exist nothing more than the contribution of place or time.

Editors' notes and page, col. 73

Footnotes

(70) ‹not visible in the page-foot crop› · call in col 74

I Cor. VIII, 6.

1 Corinthians 8:6.

(printed under page 41)

(34) ‹not visible in the page-foot crop› · call in col 74

Ἀνομοίαν. Sic vetusti codices. Editi ἀνόμοιον.

"Unlikeness". So the old manuscripts. The printed editions read ἀνόμοιον.

(printed under page 41)

(35) ‹not visible in the page-foot crop› · call in col 74

Τὰ πάντα. Addunt editiones Basileenses secunda et Paris. Πνεῦμα ἅγιον, ἐν ᾧ τὰ πάντα· Et unus Spiritus sanctus in quo omnia. Sed haec neque in prima editione Basileensi, neque in Regiis quatuor codicibus, neque in Colbertino leguntur.

"All things". The second Basel edition and the Paris edition add Πνεῦμα ἅγιον, ἐν ᾧ τὰ πάντα: "And one Holy Spirit, in whom are all things." But these words are read neither in the first Basel edition, nor in four Royal manuscripts, nor in the Colbert.

(printed under page 41)

(36) ‹not visible in the page-foot crop› · call in col 74

Ἄρα καὶ τῷ. Reg. tertius ἄρα κεῖται τῷ.

"Then also to the". The third Royal manuscript reads ἄρα κεῖται τῷ.

(printed under page 41)

(37) ‹συνεκφαίνηται› · call in col 74

Συνεκφαίνηται. Duo antiqui codices συνεμφαίνηται.

"Be shown together". Two old manuscripts read συνεμφαίνηται.

(printed under page 41)

(38) ‹πλεῖον φαίνηται› · call in col 74

Φαίνηται. Unus cod. ms. φανῇται. Sic autem reddit hunc locum Erasmus: Spiritus sanctus nihilo plus ad res condendas momenti attulisse videatur, nisi quod tempus aut locum praebuerit rebus conditis. At non tantum honoris Spiritui sancto habebant impii haeretici, ut ab eo tempus et locum creata dicerent; sed eum comparabant cum loco et tempore, ut Filium cum instrumento: ac ei appellationem loci imponebant, ut ait Basilius cap. 4; cujus cavillationis ansam videntur arripuisse ex usitata apud scriptores ecclesiasticos sententia, qui Spiritum sanctum dicere solent plenitudinem bonorum Dei esse, ut ait Didymus lib. i De Spiritu sancto, ac in eo cuncta Dei dona consistere. Ipse Basilius probat, cap. 26 hujus libri, Spiritum sanctum esse veluti locum eorum qui sanctificantur.

"Should appear". One manuscript reads φανῇται. Erasmus renders this passage thus: "the Holy Spirit would seem to have brought no more weight to the founding of things, except that he provided time or place for the things founded." But the impious heretics did not pay the Holy Spirit so much honour as to say that created things received time and place from him; rather they compared him with place and time, as they compared the Son with an instrument; and they imposed on him the name of place, as Basil says in chapter 4. They seem to have seized the handle for this quibble from an opinion common among the ecclesiastical writers, who are wont to say that the Holy Spirit is the fullness of God's good things, as Didymus says in book 1 On the Holy Spirit, and that all God's gifts consist in him. Basil himself proves, in chapter 26 of this book, that the Holy Spirit is as it were the place of those who are sanctified.

(printed under page 41)

Footnotes

(39) ‹not visible in the page-foot crop (chapter title)› · call in col 75

Ὅτι ἐκ τῆς ἔξωθεν. Huc transferre coacti sumus hunc titulum a librariis infra ante haec verba, οἱ περὶ τὴν ματαίαν, vitiose prorsus, ut patet ex parenthesi, quam adjicimus, appositum. Ibidem Reg. tertius συλλαβῶν θεολογία.

"That from the outside". We have been obliged to move this title here; the copyists had placed it lower down, before the words οἱ περὶ τὴν ματαίαν, quite wrongly, as is plain from the parenthesis that we add. In the same place the third Royal manuscript reads συλλαβῶν θεολογία.

(printed under page 42)

(40) ‹not visible in the page-foot crop› · call in col 75

Ἐκείνους αὐτούς. Sic libri veteres. Editi αὐτοὺς ἐκείνους.

"Those same men". So the old books. The printed editions read αὐτοὺς ἐκείνους.

(printed under page 42)

(41) ‹not visible in the page-foot crop› · call in col 75

Ἐπέχειν. Non male in uno ex Regiis ὑπέχειν. Paulo post articulus ex mss. codd. additus ante τέκτονος.

"To hold back". One of the Royal manuscripts reads ὑπέχειν, not badly. A little later the article is added from the manuscripts before τέκτονος.

(printed under page 42)

(42) ‹τῇ διανοίᾳ› · call in col 75

Τῇ διανοίᾳ. Duo codices mss. ἐν τῇ διανοίᾳ.

"In the mind". Two manuscripts read ἐν τῇ διανοίᾳ.

(printed under page 42)

(43) ‹τὴν ἐνέργειαν› · call in col 75

Ἐνέργειαν. Sic codices mss. sex. Editi ἐργασίαν.

"The operation". So six manuscripts. The printed editions read ἐργασίαν ("work").

(printed under page 42)

(44) ‹καὶ θαυμάσαντες› · call in col 75

Καὶ θαυμάσαντες. Haec desunt in nonnullis codicibus mss. Paulo post editi τὴν τοῦ Πνεύματος, sed primus articulus non invenitur in mss. codd.

"And having admired". These words are missing in some manuscripts. A little later the printed editions read τὴν τοῦ Πνεύματος, but the first article is not found in the manuscripts.

(printed under page 42)

(45) ‹τοῦ ἁγίου› · call in col 75

Τοῦ ἁγίου. Duo antiqui codices τοῦ θείου. Duo alii τοῦ θείου καὶ ἁγίου.

"Of the Holy". Two old manuscripts read τοῦ θείου ("of the divine"). Two others read τοῦ θείου καὶ ἁγίου.

(printed under page 42)

Page

running head: 75 S. BASILII MA[GNI]
marginal letters: A beside the Greek caption opposite CAPUT III.; B causas principales, alias cooperantes (others not checked: top image only)
old-edition numerals: 5 after designari
other: FACING LATIN VERSION, NOT SET. Top image only read.

PG 32:76

ΚΕΦΑΛΑΙΟΝ Γʹ.

CHAPTER III.

Ὅτι ἐκ τῆς ἔξωθεν σοφίας ἡ περὶ τῶν συλλαβῶν τεχνολογία.

That the technical treatment of syllables comes from the wisdom of those outside.

5. Ὑπηγάγετο μέντοι αὐτοὺς πρὸς τὴν ἀπάτην ταύτην καὶ ἡ τῶν ἔξωθεν παρατήρησις, οἳ τὸ, ἐξ οὗ, καὶ τὸ, δι' οὗ, κεχωρισμένοις κατὰ τὴν φύσιν πράγμασι προσδιένειμαν. Ἐκεῖνοι γὰρ οἴονται τὸ μὲν ἐξ οὗ τὴν ὕλην δηλοῦν, τὸ δὲ δι' οὗ τὸ ὄργανον παριστᾶν, ἢ ὅλως τὴν ὑπουργίαν. Μᾶλλον δὲ (τί γὰρ κωλύει, πάντα τὸν ἐκείνων λόγον ἀναλαβόντας, τό τε πρὸς τὴν ἀλήθειαν ἀσυνάρτητον καὶ τὸ πρὸς ἐκείνους αὐτοὺς ἀσύμφωνον τῶν ἀνδρῶν τούτων ἐν βραχεῖ διελέγξαι;) οἱ περὶ τὴν ματαίαν φιλοσοφίαν ἐσχολακότες, τοῦ αἰτίου τὴν φύσιν πολλαχῶς ἐξηγούμενοι, καὶ τοῦτο εἰς τὰ οἰκεῖα σημαινόμενα διαιροῦντες, τὰ μὲν προκαταρκτικὰ λέγουσι τῶν αἰτίων εἶναι, τὰ δὲ συνεργὰ ἢ συναίτια, τὰ δὲ τῶν ὧν οὐκ ἄνευ λόγον ἐπέχειν. Ἑκάστῳ μέντοι τούτων ἰδιάζουσαν καὶ τὴν ἐκφώνησιν ἀφορίζουσιν· ὥστε ἄλλως τὸν δημιουργὸν σημαίνεσθαι, καὶ τὸ ὄργανον ἄλλως. Τῷ μὲν γὰρ δημιουργῷ πρέπειν οἴονται τὸ ὑφ' οὗ· κυρίως γάρ φασι λέγεσθαι ὑπὸ τοῦ τέκτονος γεγενῆσθαι τὸ βάθρον· τῷ δὲ ὀργάνῳ τὸ δι' οὗ· διὰ γὰρ σκεπάρνου φασὶ, καὶ τερέτρου, καὶ τῶν λοιπῶν. Ὁμοίως δὲ καὶ τὸ ἐξ οὗ τῆς ὕλης ἴδιον τίθενται ἐκεῖνοι· ἐκ ξύλου γὰρ εἶναι τὸ δημιούργημα· τὸ δὲ καθ' ὃ τὸ ἐνθύμιον δηλοῦν, ἢ τὸ ἐκκείμενον ὑπόδειγμα τῷ τεχνίτῃ. Ἢ γὰρ προαναζωγραφήσας τῇ διανοίᾳ τὸ κατασκεύασμα, οὕτως εἰς ἔργον τὴν φαντασίαν ἤγαγεν· ἢ πρὸς ἤδη ἐκκείμενον παράδειγμα ἀποβλέπων, καθ' ὁμοίωσιν ἐκείνου τὴν ἐνέργειαν κατευθύνει. Τὸ δὲ δι' ὃ τῷ τέλει προσήκειν βούλονται· διὰ γὰρ τὴν χρῆσιν τὴν τῶν ἀνθρώπων γεγονέναι τὸ βάθρον· τὸ δὲ ἐν ᾧ τὸν χρόνον παριστᾶν ἢ τὸν τόπον. Πότε γὰρ γέγονεν; Ἐν τῷδε τῷ χρόνῳ. Καὶ ποῦ; Ἐν τῷδε τῷ τόπῳ. Ταῦτα δὲ εἰ καὶ μηδὲν τῷ γινομένῳ συμβάλλεται, ἀλλ' οὖν οὐκ ἄνευ τούτων δυνατόν τι γενέσθαι. Χρεία γὰρ καὶ τόπου καὶ χρόνου τοῖς ἐνεργοῦσι. Ταῦτα μαθόντες καὶ θαυμάσαντες οὗτοι τὰ ἐκ τῆς ματαιότητος καὶ κενῆς ἀπάτης παρατηρήματα, καὶ ἐπὶ τὴν ἁπλῆν καὶ ἀτεχνολόγητον τοῦ Πνεύματος διδασκαλίαν μετακομίζουσιν, εἰς ἐλάττωσιν μὲν τοῦ Θεοῦ Λόγου, ἀθέτησιν δὲ τοῦ ἁγίου Πνεύματος· οἵ γε τὴν ἐπὶ ἀψύχων ὀργάνων, ἢ τῆς ὑποχειρίου καὶ ταπεινῆς παντελῶς ὑπηρεσίας φωνὴν ἀφωρισμένην παρὰ τῶν ἔξωθεν, τὴν δι' οὗ λέγω, ταύτην ἐπὶ τὸν Δεσπότην τῶν ὅλων οὐκ ὤκνησαν μεταθεῖναι, καὶ οὐκ αἰσχύνονται οἱ Χριστιανοὶ πρίονος ἢ σφύρας τῷ δημιουργῷ τῆς κτίσεως φωνὴν ἀφορίζοντες.

5. What also led them on into this deception was the observance of those outside, who assigned "from whom" and "through whom" to things separated in nature. For those men think that "from whom" indicates the matter, and that "through whom" represents the instrument, or in general the assistance. Or rather (for what prevents us from taking up their whole argument and briefly refuting both its incoherence with the truth and these men's disagreement with those very teachers?), those who have given their leisure to vain philosophy, explaining the nature of cause in many ways and dividing it into its proper meanings, say that some causes are initiating, some co-operating or contributory, and some hold the place of the conditions without which [nothing happens]. To each of these, moreover, they assign a peculiar expression as well, so that the maker is signified in one way and the instrument in another. For to the maker they think "by whom" is fitting; for they say it is properly said that the bench was made by the carpenter; and to the instrument "through which"; for [it was made], they say, through an adze and a gimlet and the rest. Likewise those men also make "from which" proper to the matter, for the thing made is from wood; and "according to which" they make indicate the design, or the model set before the craftsman. For either, having first sketched the structure in his mind, he so brought the image into work; or, looking towards a model already set before him, he directs his operation in likeness to it. "On account of which" they would have belong to the end; for the bench was made on account of its use by men; and "in which" they make represent the time or the place. For when was it made? At this time. And where? In this place. And even if these things contribute nothing to what is made, still without them nothing can come to be; for those who act have need both of place and of time. Having learned and admired these observations, which come from vanity and empty deceit (Col. 2:8), these men carry them over even to the simple and untechnical teaching of the Spirit, to the belittling of God the Word and the setting aside of the Holy Spirit; since the expression marked off by those outside for lifeless instruments, or for wholly subordinate and lowly service, I mean "through whom", they did not shrink from transferring to the Master of all things, and they are not ashamed, Christians as they are, to assign to the Creator of creation the expression for a saw or a hammer.

Editors' notes and page, col. 76

Page

running head: S. BASILII MAGNI 76
marginal letters: A beside ΚΕΦΑΛΑΙΟΝ Γʹ.; B μὲν προκαταρκτικὰ λέγουσι; C πων, καθ' ὁμοίωσιν ἐκείνου; D ἀψύχων ὀργάνων, ἢ τῆς ὑποχειρίου
old-edition numerals: (none)

PG 32:77

ΚΕΦΑΛΑΙΟΝ Δʹ.

CHAPTER IV.

Ὅτι ἀπαρατήρητος τῇ Γραφῇ τῶν συλλαβῶν τούτων ἡ χρῆσις.

That Scripture's use of these syllables is not bound by rule.

6. Ἡμεῖς δὲ κεχρῆσθαι μὲν πολλαχοῦ ταῖς φωναῖς ταύταις καὶ τὸν τῆς ἀληθείας λόγον ὁμολογοῦμεν· οὐ μὴν τήν γε τοῦ Πνεύματος ἐλευθερίαν δουλεύειν πάντως φαμὲν τῇ σμικροπρεπείᾳ τῶν ἔξωθεν, ἀλλὰ κατὰ τὸ ἀεὶ προστυγχάνον, οἰκείως ταῖς χρείαις ὑπαλλάττειν τὰς ἐκφωνήσεις. Οὐ γὰρ πάντως τὸ, ἐξ οὗ, τὴν ὕλην σημαίνει, καθὼς ἐκείνοις δοκεῖ· ἀλλὰ συνηθέστερον τῇ Γραφῇ ἐπὶ τῆς ἀνωτάτω αἰτίας τὴν φωνὴν ταύτην παραλαμβάνειν. Ὡς ἐπὶ τοῦ, Εἷς Θεὸς, ἐξ οὗ τὰ πάντα· καὶ πάλιν· Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ. Κέχρηται μέντοι καὶ ὁ τῆς ἀληθείας λόγος τῇ λέξει ταύτῃ καὶ ἐπὶ τῆς ὕλης πολλάκις, ὡς ὅταν λέγῃ· Ποιήσεις τὴν κιβωτὸν ἐκ ξύλων ἀσήπτων· καὶ, Ποιήσεις τὴν λυχνίαν ἐκ χρυσίου καθαροῦ· καὶ, Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός· καὶ, Ἐκ πηλοῦ διήρτισαι σὺ ὡς καὶ ἐγώ. Ἀλλ' οὗτοι, ἵνα, ὡς ἔφαμεν, τῆς φύσεως τὸ διάφορον παραστήσωσι, τῷ Πατρὶ μόνῳ προσήκειν τὴν λέξιν ταύτην ἐνομοθέτησαν· τὰς μὲν ἀρχὰς τῆς παρατηρήσεως λαβόντες παρὰ τῶν ἔξωθεν, οὐ πάντα δὲ ἐκείνοις δι' ἀκριβείας δουλεύσαντες· ἀλλὰ τῷ μὲν Υἱῷ, κατὰ τὴν ἐκείνων νομοθεσίαν, τὴν τοῦ ὀργάνου προσηγορίαν ἐπέθηκαν, τῷ δὲ Πνεύματι τὴν τοῦ τόπου· Ἐν Πνεύματι γὰρ λέγουσι· καὶ διὰ Υἱοῦ λέγουσι· τῷ δὲ Θεῷ τὴν ἐξ οὗ, οὐκέτι ἐνταῦθα κατακολουθοῦντες τοῖς ἀλλοτρίοις, ἀλλ' ἐπὶ τὰς ἀποστολικὰς, ὡς φασι, μεταβαίνοντες χρήσεις, καθὰ εἴρηται· Ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ· καὶ, Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ. Τί οὖν ἐκ τῆς τεχνολογίας ταύτης τὸ συναγόμενον; Ἄλλη φύσις αἰτίου, καὶ ἄλλη ὀργάνου, καὶ ἄλλη τόπου· ἀλλότριος ἄρα κατὰ τὴν φύσιν ὁ Υἱὸς τῷ Πατρὶ, ἐπειδὴ καὶ τὸ ὄργανον τῷ τεχνίτῃ· ἀλλότριον δὲ καὶ τὸ Πνεῦμα, καθόσον κεχώρισται τόπος, ἢ χρόνος, τῆς τῶν ὀργάνων φύσεως, ἢ τῆς τῶν μεταχειριζομένων αὐτά

6. We, for our part, acknowledge that the word of truth too has used these expressions in many places; yet we say that the freedom of the Spirit is by no means enslaved to the pettiness of those outside, but that it varies its expressions as each occasion arises, fittingly to the need. For "from whom" does not by any means signify the matter, as they suppose; rather, it is more usual for Scripture to employ this expression of the highest cause. As in the words, One God, from whom are all things (1 Cor. 8:6); and again: But all things are from God (1 Cor. 11:12). Yet the word of truth also often uses this term of the matter, as when it says: You shall make the ark from incorruptible wood (Exod. 25:10); and, You shall make the lampstand from pure gold (Exod. 25:31); and, The first man was from the earth, earthy (1 Cor. 15:47); and, You were formed from clay, as I also was (Job 33:6). But these men, so that, as we said, they might establish the difference of nature, laid down the law that this expression belongs to the Father alone; taking the beginnings of the rule from those outside, but not following them in everything with exactness: rather, to the Son, according to the legislation of those men, they gave the title of the instrument, and to the Spirit that of place: for they say "in the Spirit", and they say "through the Son"; but to God they give "from whom", here no longer following the outsiders, but passing over, as they say, to the apostolic usages, as it is said: But from Him you are in Christ Jesus (1 Cor. 1:30); and, But all things are from God (1 Cor. 11:12). What then is gathered from this technical system? The nature of the cause is one thing, that of the instrument another, and that of the place another; therefore the Son is alien in nature to the Father, since the instrument too is alien to the craftsman; and the Spirit also is alien, inasmuch as place or time is separated from the nature of the instruments, or from that of those who handle them

ΚΕΦΑΛΑΙΟΝ Εʹ.

CHAPTER V.

Ὅτι καὶ ἐπὶ Πατρὸς λέγεται τὸ «δι' οὗ» καὶ ἐπὶ Υἱοῦ τὸ «ἐξ οὗ,» καὶ ἐπὶ Πνεύματος.

That "through whom" is said also of the Father, and "from whom" of the Son, and of the Spirit.

7. Τὰ μὲν δὴ ἐκείνων τοιαῦτα· ἡμεῖς δὲ δείξομεν ὃ προεθέμεθα, ὅτι οὔτε ὁ Πατὴρ, τὸ ἐξ οὗ λαβὼν, τῷ Υἱῷ προσέῤῥιψε τὸ δι' οὗ, οὔτε ὁ Υἱὸς πάλιν τὸ Πνεῦμα τὸ ἅγιον, κατὰ τὴν τούτων νομοθεσίαν εἰς τὴν τοῦ ἐξ οὗ, ἢ τὴν δι' οὗ κοινωνίαν

7. Such, then, are their arguments; but we shall show what we proposed, that neither did the Father, taking "from whom", toss "through whom" to the Son, nor again does the Son [exclude] the Holy Spirit, according to these men's legislation, from the sharing of "from whom" or of "through whom"

Editors' notes and page, col. 77

Footnotes

(71) ‹not visible in the page-foot crop› · call in col 78

I Cor. VIII, 6.

1 Corinthians 8:6.

(printed under page 43)

(72) ‹not visible in the page-foot crop› · call in col 78

I Cor. XI, 12

1 Corinthians 11:12.

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(73) ‹not visible in the page-foot crop› · call in col 78

Gen. VI, 14.

Genesis 6:14.

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(74) ‹not visible in the page-foot crop› · call in col 78

Exod. XXV, 31.

Exodus 25:31.

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(75) ‹not visible in the page-foot crop› · call in col 78

I Cor. XV, 47.

1 Corinthians 15:47.

(printed under page 43)

(76) ‹not visible in the page-foot crop› · call in col 78

Job xxxiii, 6.

Job 33:6.

(printed under page 43)

(77) ‹vos estis in Christo Jesu› · call in col 78

I Cor. I, 30.

1 Corinthians 1:30.

(printed under page 43)

(78) ‹Omnia autem ex Deo› · call in col 78

I Cor. XI, 12.

1 Corinthians 11:12.

(printed under page 43)

(46) ‹not visible in the page-foot crop› · call in col 78

Ὡς ἔφαμεν. Unus codex ὡς ἔφημεν.

"As we said". One manuscript reads ὡς ἔφημεν.

(printed under page 43)

(47) ‹τῷ δὲ Θεῷ τὴν ἐξ οὗ› · call in col 78

Τῷ δὲ Θεῷ τὴν ἐξ οὗ. S. Ambrosius qui plurima ex Basilio in suos De Spiritu sancto libros transtulit, minus commode videtur hoc loco Basilii sententiam accepisse. Nam observat Basilius Pneumatomachos, dum omnia ex Deo tanquam ex causa efficienti esse dicunt, discedere a principiis philosophorum, qui illud, ex quo, materiae proprium attribuunt quia, e materia fit opificium. Contra Ambrosius de Pneumatomachis loquens: Illi volunt, inquit lib. ii, cap. 9, ex Deo tanquam ex natura Dei esse materiam, ut si dicas ex ligno arcam esse factam, ex lapide statuam: ita ex Deo materiam processisse.

"And to God the 'from whom'". Saint Ambrose, who carried over a great deal from Basil into his books On the Holy Spirit, seems to have taken Basil's meaning less aptly in this place. For Basil observes that the Pneumatomachi, in saying that all things are from God as from an efficient cause, depart from the principles of the philosophers, who assign "from which" as proper to matter, because the work is made from matter. Ambrose, on the contrary, speaking of the Pneumatomachi, says in book 2, chapter 9: "They will have it that matter is from God as from the nature of God, as if you were to say that a chest was made from wood, a statue from stone: so matter proceeded from God."

(printed under page 43)

(48) ‹ἀλλότριος ἄρα› · call in col 78

Ἀλλότριος ἄρα. Haec S. Ambrosius legit cum interrogationis nota. Sic enim interpretatur, lib. ii De Spiritu sancto, cap. 9: Nunquid ergo alienus secundum naturam Filius a Patre, quia alienum instrumentum ab operatore proprio vel auctore? aut nunquid alienus Filius a Spiritu, quia ab instrumenti genere aut locus separatur aut tempus?

"Foreign, then". Saint Ambrose reads these words with a question mark. For so he translates them, in book 2 On the Holy Spirit, chapter 9: "Is the Son then foreign by nature to the Father, because an instrument is foreign to its own worker or maker? Or is the Son foreign to the Spirit, because place or time is separated from the kind of an instrument?"

(printed under page 43)

(49) ‹τὰ μὲν δή› · call in col 78

Τὰ μὲν δή. Sic mss. codices. Editio Paris. Τὰ μὲν δέ, etc. Paulo post legitur in editis τὸ δι' οὗ προσέρριψε τῷ Υἱῷ. Libri veteres ut in contextu.

"These things, then". So the manuscripts. The Paris edition reads Τὰ μὲν δέ, etc. A little later the printed editions read τὸ δι' οὗ προσέρριψε τῷ Υἱῷ. The old books read as in the text.

(printed under page 43)

Footnotes

(79) ‹not visible in the page-foot crop› · call in col 79

I Cor. VIII, 6.

1 Corinthians 8:6.

(printed under page 44)

(80) ‹not visible in the page-foot crop› · call in col 79

Rom. XI, 36.

Romans 11:36.

(printed under page 44)

(81) ‹not visible in the page-foot crop› · call in col 79

ibid. 34, 36; Isa. xl, 13.

Ibid. (Rom. 11) 34, 36; Isaiah 40:13.

(printed under page 44)

(82) ‹aut quis consiliarius illi fuit› · call in col 79

Isa. xl, 12, 13.

Isaiah 40:12–13.

(printed under page 44)

(83) ‹adversus perverse agentes› · call in col 79

Psal. XCIII, 16.

Psalm 93 (94):16.

(printed under page 44)

(84) ‹qui vult vitam› · call in col 79

Psal. XXXIII, 13.

Psalm 33 (34):13.

(printed under page 44)

(85) ‹in montem Domini› · call in col 79

Psal. XXIII, 3.

Psalm 23 (24):3.

(printed under page 44)

(86) ‹consilii illius particeps fuit› · call in col 79

Isa. xl, 13.

Isaiah 40:13.

(printed under page 44)

(87) ‹omnia ostendit illi› · call in col 79

Joan. V, 20.

John 5:20.

(printed under page 44)

(50) ‹not visible in the page-foot crop› · call in col 79

Ἡ καινή. Duo codices mss. et alius prima manu habent ἡ κενή.

"The new". Two manuscripts, and another in the first hand, have ἡ κενή ("the empty").

(printed under page 44)

(51) ‹not visible in the page-foot crop› · call in col 79

Εἷς Θεός. Totus hic locus sic legitur in Regio quarto: Εἷς Θεὸς ὁ Πατήρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ· καὶ εἷς Κύριος..... καὶ ἡμεῖς εἰς αὐτόν.

"One God". This whole passage reads thus in the fourth Royal manuscript: "One God the Father, from whom are all things, and we through him; and one Lord ….. and we unto him."

(printed under page 44)

(52) ‹not visible in the page-foot crop› · call in col 79

Συνήγαγεν. Addunt editi γὰρ καί, sed hae voculae absunt ab antiquis codicibus. Erasmum carpit Combefisius, quod ἀμφοτέρας interpretatur ambas, ac reddendum esse contendit utrasque tres ipsas. Venia non careret observatio Combefisii, si illud, εἰς αὐτόν, idem esset ac in ipso. Tunc enim merito diceretur Basilius tres illas loquendi rationes, ex quo, per quem, et in quo, de quibus eum inter et Pneumatomachos erat controversia, ex Paulo collegisse. At illud, εἰς αὐτόν, in ipsum, sive ad ipsum, non erat materia cavillationum ab haereticis inventarum. Unde miror S. Ambrosium sic interpretari: Quoniam ex ipso et per ipsum et in ipso sunt omnia, lib. ii De Spiritu sancto, cap. 9; cum praesertim sanctus doctor illud εἰς αὐτόν sic explicet, quasi idem valeat ac omnia in eum intuentur. Ejus verba mox referam.

"He gathered". The printed editions add γὰρ καί, but these little words are absent from the old manuscripts. Combefis carps at Erasmus for translating ἀμφοτέρας as "both", and contends that it should be rendered "all three of them". Combefis's observation would not lack excuse if εἰς αὐτόν were the same as "in him". For then Basil would rightly be said to have gathered from Paul those three manners of speaking, "from whom", "through whom" and "in whom", over which there was controversy between him and the Pneumatomachi. But εἰς αὐτόν, "into him" or "to him", was not matter for the quibbles devised by the heretics. Hence I wonder that Saint Ambrose translates thus: "For from him and through him and in him are all things", book 2 On the Holy Spirit, chapter 9; especially since the holy doctor explains εἰς αὐτόν as though it meant the same as "all things look to him". I shall quote his words shortly.

(printed under page 44)

(53) ‹not visible in the page-foot crop› · call in col 79

Ἐκ τῶν κατόπιν. Erasmus; ex his quae subjiciunt; sed, ut saepe alias, ita hic quoque designantur hac voce, quae retro sive superius dicta sunt, ut observat Combefisius. Mox ἐν praepositio bis addita ex duobus libris veteribus.

"From what comes behind". Erasmus has "from what they add below"; but, as often elsewhere, so here too this word denotes what was said behind, that is, above, as Combefis observes. Just after, the preposition ἐν is added twice from two old books.

(printed under page 44)

(54) ‹ἐπὶ πονηρευομένους› · call in col 79

Πονηρευομένους. Codices quinque πονηρευομένοις.

"Evildoers". Five manuscripts read πονηρευομένοις.

(printed under page 44)

(55) ‹τὴν οἰκείαν τάξιν ἀποκληρώσας› · call in col 79

Ἀποκληρώσας. Sic utraque editio; atque hanc lectionem, ut aptiorem et significatiorem retinuimus, quamvis quinque codices mss. habeant ἀποπληρώσας. Quod etiam prima manu exstitit in Colbertino, sed postea inducta mutatio.

"Having allotted". So both editions; and we have kept this reading as more apt and more expressive, although five manuscripts have ἀποπληρώσας ("having filled"). This also stood in the Colbert in the first hand, but a change was later introduced.

(printed under page 44)

Page

running head: 79 S. BASILII MAG[NI] (right part cut off in the image)
marginal letters: A Spiritum sanctum in consortium harum vocum; B referat, quivis fatebitur; C tam? Et: Quis ascendet; D (footnote area)
old-edition numerals: 7 after beatus
other: FACING LATIN VERSION, NOT SET. On this page the Latin stands in the left column (79) and the Greek in the right (80).

PG 32:80

οὐ παραδέχεται· ὅπερ ἡ καινὴ τούτων κληροδοσία διώρισεν. Εἷς Θεὸς καὶ Πατὴρ, ἐξ οὗ τὰ πάντα· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα. Αὗται οὐκ εἰσὶ νομοθετοῦντος φωναὶ, ἀλλὰ διευκρινουμένου τὰς ὑποστάσεις. Οὐ γὰρ ἵνα τὸ ἀλλότριον τῆς φύσεως εἰσαγάγῃ, ἀλλ' ἵνα ἀσύγχυτον Πατρὸς καὶ Υἱοῦ τὴν ἔννοιαν παραστήσῃ, οὕτω προήνεγκεν ὁ Ἀπόστολος. Ἐπεὶ ὅτι γε αἱ φωναὶ ἀλλήλαις οὐκ ἀντιτάσσονται, οὐδ' ὥσπερ ἐν πολέμῳ πρὸς ἀντίπαλον τάξιν ἀποκριθεῖσαι συνεκπολεμοῦσι τὰς φύσεις ἃς προσεχώρησαν, ἐκεῖθεν δῆλον. Συνήγαγεν ἀμφοτέρας ἐπὶ ἑνὸς καὶ τοῦ αὐτοῦ ὑποκειμένου ὁ μακάριος Παῦλος εἰπών· Ὅτι ἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν τὰ πάντα. Τοῦτο δὲ προδήλως εἰς τὸν Κύριον φέρειν πᾶς τις ἂν εἴποι ὁ καὶ μικρὸν τῷ βουλήματι τῆς λέξεως ἐπιστήσας. Προτάξας γὰρ ὁ Ἀπόστολος ἐκ τῆς προφητείας τοῦ Ἡσαΐου τὸ, Τίς ἔγνω νοῦν Κυρίου; καὶ τίς σύμβουλος αὐτοῦ ἐγένετο; ἐπήγαγεν· Ὅτι ἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν τὰ πάντα. Ἅπερ ὅτι περὶ τοῦ Θεοῦ Λόγου τοῦ δημιουργοῦ πάσης κτίσεως εἴρηται τῷ προφήτῃ, ἐκ τῶν κατόπιν ἂν μάθοις. Τίς ἐμέτρησε τῇ χειρὶ τὸ ὕδωρ, καὶ τὸν οὐρανὸν σπιθαμῇ, καὶ πᾶσαν τὴν γῆν δρακί; Τίς ἔστησε τὰ ὄρη ἐν σταθμῷ καὶ τὰς νάπας ἐν ζυγῷ; Τίς ἔγνω νοῦν Κυρίου, καὶ τίς σύμβουλος αὐτοῦ ἐγένετο; Τὸ γὰρ, τίς ἐνταῦθα οὐχὶ τὸ ἄπορον παντελῶς, ἀλλὰ τὸ σπάνιον δηλοῖ, ὡς ἐπὶ τοῦ· Τίς ἀναστήσεταί μοι ἐπὶ πονηρευομένους; καὶ, Τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν; καὶ, Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου; Οὕτω δὴ οὖν καὶ ἐνταῦθά ἐστι, Τίς ὁ εἰδὼς τὸν νοῦν τοῦ Κυρίου, καὶ τῆς βουλῆς αὐτοῦ κοινωνός; Ὁ γὰρ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δείκνυσιν αὐτῷ. Οὗτός ἐστιν ὁ συνέχων τὴν γῆν, καὶ περιδεδραγμένος αὐτῆς· ὁ εἰς τάξιν πάντα καὶ διακόσμησιν ἀγαγών· ὁ καὶ ὄρεσιν ἰσοῤῥοπίαν, καὶ ὕδασι μέτρα, καὶ πᾶσι τοῖς ἐν τῷ κόσμῳ τὴν οἰκείαν τάξιν ἀποκληρώσας· ὁ τὸν οὐρανὸν ὅλον μικρῷ μέρει τῆς ὅλης ἑαυτοῦ δυνάμεως περιέχων, ἣν σπιθαμὴν τροπικῶς ὁ προφητικὸς ὠνόμασε λόγος. Ὅθεν οἰκείως ἐπήγαγεν ὁ Ἀπόστολος τὸ, Ἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν τὰ πάντα. Ἐξ

does not admit; which is precisely what their new allotment marked off. One God and Father, from whom are all things; and one Lord Jesus Christ, through whom are all things (1 Cor. 8:6). These are not the words of one laying down a law, but of one distinguishing the hypostases. For the Apostle spoke thus not in order to introduce what is alien in nature, but to present the unconfused notion of Father and Son. That the expressions are not opposed to one another, and do not, as in war, separate into an opposing battle-line and set at war the natures to which they are attached, is plain from this: the blessed Paul brought both together upon one and the same subject, saying: For from Him and through Him and to Him are all things (Rom. 11:36). And that this refers to the Lord anyone would plainly say who has given even a little attention to the intent of the passage. For the Apostle, having first set down from the prophecy of Isaiah the words, Who has known the mind of the Lord? and who has been His counsellor? (Rom. 11:34; Isa. 40:13), went on: For from Him and through Him and to Him are all things. That these things were said by the prophet concerning God the Word, the maker of all creation, you may learn from what follows. Who has measured the water with his hand, and the heaven with a span, and all the earth with a handful? Who has set the mountains in a balance and the valleys in a scale? Who has known the mind of the Lord, and who has been His counsellor? (Isa. 40:12–13). For "who" here signifies not what is utterly impossible but what is rare, as in: Who will rise up for me against the evildoers? (Ps. 93:16); and, Who is the man who desires life? (Ps. 33:13); and, Who shall ascend into the mountain of the Lord? (Ps. 23:3). So also here it is: Who is he that knows the mind of the Lord, and shares in His counsel? (Isa. 40:13). For the Father loves the Son, and shows Him all things (John 5:20). He it is who holds the earth together and has grasped it in His hand; who brought all things into order and adornment; who allotted to the mountains their balance, and to the waters their measures, and to all things in the world their proper order; who encompasses the whole heaven with a small part of the whole of His power, which the prophetic word called figuratively a span. Fittingly, then, the Apostle added the words: From Him and through Him and to Him are all things. From

Editors' notes and page, col. 80

Page

running head: S. BASILII MAGNI 80
marginal letters: A οὐ παραδέχεται· ὅπερ ἡ καινὴ; B τῷ βουλήματι τῆς λέξεως; C ὁ θέλων ζωήν; D (footnote area)
old-edition numerals: (none)

PG 32:81

αὐτοῦ γὰρ τοῖς οὖσιν ἡ αἰτία τοῦ εἶναι κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς γίνεται. Δι' αὐτοῦ τοῖς πᾶσιν ἡ διαμονὴ καὶ ἡ σύστασις· τοῦ κτίσαντος τὰ πάντα, καὶ τὰ πρὸς σωτηρίαν ἑκάστῳ τῶν γενομένων ἐπιμετροῦντος. Διὸ δὴ καὶ εἰς αὐτὸν ἐπέστραπται τὰ σύμπαντα, ἀσχέτῳ τινὶ πόθῳ καὶ ἀῤῥήτῳ στοργῇ πρὸς τὸν ἀρχηγὸν τῆς ζωῆς καὶ χορηγὸν ἀποβλέποντα, κατὰ τὸ γεγραμμένον· Οἱ ὀφθαλμοὶ πάντων εἰς σὲ ἐλπίζουσι· καὶ πάλιν· Πάντα πρὸς σὲ προσδοκῶσι· καὶ, Ἀνοίγεις σὺ τὴν χεῖρά σου, καὶ ἐμπιπλᾷς πᾶν ζῶον εὐδοκίας.

For from Him comes to the things that are the cause of their being, according to the will of God the Father. Through Him all things have their continuance and their constitution, since He created all things and metes out to each of the things that have come to be what serves its preservation. Therefore indeed all things are turned towards Him, looking with an irresistible longing and unspeakable affection to the Author and Supplier of life, according to what is written: The eyes of all hope in Thee (Ps. 144:15); and again: All things wait upon Thee (Ps. 103:27); and, Thou openest Thy hand, and fillest every living thing with good pleasure (Ps. 144:16).

8. Εἰ δὲ πρὸς ταύτην ἡμῶν τὴν ἐκδοχὴν ἐνίστανται, τίς αὐτοὺς ἐξαιρήσεται λόγος τοῦ μὴ οὐχὶ φανερῶς ἑαυτοῖς περιπίπτειν; Εἰ γὰρ μὴ ἐπὶ τοῦ Κυρίου δώσουσι τὰς τρεῖς εἰρῆσθαι φωνὰς, τήν τε ἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν, ἀνάγκη πᾶσα προσοικειοῦν τῷ Θεῷ καὶ Πατρί. Ἐκ δὲ τούτου προδήλως αὐτοῖς διαπεσεῖται τὸ παρατήρημα. Εὑρίσκεται γὰρ οὐ μόνον τὸ ἐξ οὗ, ἀλλὰ καὶ τὸ δι' οὗ, τῷ Πατρὶ προσαγόμενον. Ὅπερ εἰ μὲν οὐδὲν ταπεινὸν ἐμφαίνει, τί δήποτε ὡς ὑποδεέστερον ἀφορίζουσι τῷ Υἱῷ; εἰ δὲ πάντως ἐστὶ διακονίας δηλωτικὸν, ἀπ⟨ο⟩κρινάσθωσαν ἡμῖν· Ὁ Θεὸς τῆς δόξης καὶ Πατὴρ τοῦ Χριστοῦ τίνος ἐστὶν ἄρχοντος ὑπηρέτης; Ἐκεῖνοι μὲν οὖν οὕτως ὑφ' ἑαυτῶν περιτρέπονται, ἡμῖν δὲ ἑκατέρωθεν τὸ ἰσχυρὸν φυλαχθήσεται. Ἐάν τε γὰρ νικήσῃ περὶ τοῦ Υἱοῦ εἶναι τὸν λόγον, εὑρεθήσεται τὸ ἐξ οὗ τῷ Υἱῷ προσαρμόζον· ἐάν τέ τις φιλονεικῇ ἐπὶ τὸν Θεὸν ἀναφέρειν τοῦ προφήτου τὴν λέξιν, πάλιν τὴν δι' οὗ φωνὴν τῷ Θεῷ πρέπειν δώσει, καὶ τὴν ἴσην ἕξει ἀξίαν ἑκατέρα, τῷ κατὰ τὸν ἴσον λόγον ἐπὶ Θεοῦ παρειλῆφθαι. Καὶ οὕτω γε κἀκείνως ὁμότιμοι ἀλλήλαις ἀναφανήσονται. ἐφ' ἑνὸς προσώπου καὶ τοῦ αὐτοῦ τεταγμέναι. Ἀλλ' ἐπὶ τὸ προκείμενον ἐπανέλθωμεν.

8. But if they object to this interpretation of ours, what argument will rescue them from plainly falling foul of themselves? For if they will not grant that the three expressions, "from Him" and "through Him" and "to Him", are spoken of the Lord, they are under every necessity of assigning them to God the Father. And by this their rule will plainly collapse for them. For not only "from whom" but also "through whom" is found applied to the Father. And if this signifies nothing lowly, why ever do they set it apart for the Son as something inferior? But if it is wholly indicative of service, let them answer us: of what ruler is the God of glory and Father of Christ the servant? They, then, are overthrown by themselves in this way, while for us the strength [of our case] will be kept on either side. For if the view prevails that the word concerns the Son, "from whom" will be found to fit the Son; and if anyone contends for referring the prophet's saying to God, he will again grant that the expression "through whom" befits God, and each will have equal dignity, through being used in the same sense of God. And so, either way, they will be shown to be of equal honour with one another, being applied to one and the same person. But let us return to the matter in hand.

9. Γράφων ὁ Ἀπόστολος πρὸς Ἐφεσίους, φησίν· Ἀληθεύοντες δὲ ἐν ἀγάπῃ, αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλὴ Χριστὸς, ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συμβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας, κατ' ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται. Καὶ πάλιν ἐν τῇ πρὸς Κολασσαεῖς πρὸς τοὺς οὐκ ἔχοντας τοῦ Μονογενοῦς τὴν γνῶσιν εἴρηται, ὅτι Ὁ κρατῶν τὴν κεφαλὴν, τουτέστι τὸν Χριστὸν, ἐξ οὗ πᾶν τὸ

9. The Apostle, writing to the Ephesians, says: But speaking the truth in love, let us grow up into Him in all things, who is the head, Christ, from whom the whole body, joined and knit together through every joint of the supply, according to the working in the measure of each several part, makes the growth of the body (Eph. 4:15–16). And again in the letter to the Colossians it is said, to those who do not have the knowledge of the Only-begotten, that [one should be] holding fast the head, that is, Christ, from whom the whole

Editors' notes and page, col. 81

Footnotes

(88) ‹not visible in the page-foot crop› · call in col 82

Rom. XI, 36.

Romans 11:36.

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(89) ‹not visible in the page-foot crop› · call in col 82

Psal. CXLIV, 13.

Psalm 144 (145):13.

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(90) ‹not visible in the page-foot crop› · call in col 82

Psal. CIII, 27.

Psalm 103 (104):27.

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(91) ‹not visible in the page-foot crop› · call in col 82

Psal. CXLIV, 16.

Psalm 144 (145):16.

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(92) ‹incrementum corporis facit› · call in col 82

Ephes. IV, 15, 16.

Ephesians 4:15–16.

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(56) ‹not visible in the page-foot crop› · call in col 82

Ἀσχέτῳ, etc. Sic reddit hunc locum S. Ambrosius, lib. ii De Spiritu sancto, cap. 9: In ipso, quid est? Quia omnia admirabili quodam desiderio et inenarrabili amore auctorem vitae et ministratorem gratiae suae ac muneris intuentur, secundum quod scriptum est: « Oculi omnium, » etc. In Commentario in Isaiam cap. v, p. 477, haec leguntur: Unigenitus ipsum bonum, quod appetunt omnia, cujus amor naturali et inenarrabili modo omnium ratione utentium animis instillatus.

"With an unrestrained (desire)", etc. Saint Ambrose renders this passage thus, book 2 On the Holy Spirit, chapter 9: "What is 'in him'? That all things, with a certain wonderful desire and unspeakable love, look to the author of life and the dispenser of his grace and gift, according to what is written: 'The eyes of all', etc." In the Commentary on Isaiah, chapter 5, p. 477, this is read: "The Only-begotten is the good itself, which all things seek, the love of whom has been instilled in a natural and unspeakable manner into the souls of all who use reason."

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(57) ‹not visible in the page-foot crop› · call in col 82

Καὶ εἰς αὐτόν. Addunt editi et Reg. secundus τὰ πάντα. Sed haec prorsus inutilia, nec in quinque aliis codicibus reperiuntur.

"And unto him". The printed editions and the second Royal manuscript add τὰ πάντα. But these words are wholly useless, and are not found in five other manuscripts.

(printed under page 45)

(58) ‹ἐάν τέ τις φιλονεικῇ› · call in col 82

Φιλονεικῇ. Sic editiones Basileenses et antiqui codices. Unus cum editione Paris. φιλονεικήσῃ. Aliquanto post veteres aliquot libri Καὶ οὕτω δέ.

"Contends". So the Basel editions and the old manuscripts. One, with the Paris edition, reads φιλονεικήσῃ. Somewhat later some old books read Καὶ οὕτω δέ.

(printed under page 45)

(59) ‹ἑκάστου μέρους› · call in col 82

Μέρους. Consentiunt in hac voce omnes codices mss. Habent tamen editi μέλους.

"Part". All the manuscripts agree on this word. The printed editions, however, have μέλους ("member").

(printed under page 45)

Footnotes

(93) ‹not visible in the page-foot crop› · call in col 83

Col. II, 19.

Colossians 2:19.

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(94) ‹not visible in the page-foot crop› · call in col 83

Ephes. I, 22.

Ephesians 1:22.

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(95) ‹not visible in the page-foot crop› · call in col 83

Joan. I, 16.

John 1:16.

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(96) ‹not visible in the page-foot crop› · call in col 83

Joan. XVI, 14.

John 16:14.

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(97) ‹not visible in the page-foot crop› · call in col 83

Luc. VIII, 46.

Luke 8:46.

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(98) ‹not visible in the page-foot crop› · call in col 83

Gal. VI, 8.

Galatians 6:8.

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(99) ‹not visible in the page-foot crop› · call in col 83

I Joan. III, 24.

1 John 3:24.

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(1) ‹not visible in the page-foot crop› · call in col 83

Matth. I, 20.

Matthew 1:20.

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(2) ‹not visible in the page-foot crop› · call in col 83

Joan. III, 6.

John 3:6.

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(3) ‹in consortium Filii ipsius› · call in col 83

I Cor. I, 9.

1 Corinthians 1:9.

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(4) ‹per voluntatem Dei› · call in col 83

II Cor. IV, 1.

2 Corinthians 4:1.

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(5) ‹haeres per Deum› · call in col 83

Gal. IV, 7.

Galatians 4:7.

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(6) ‹per gloriam Patris› · call in col 83

Rom. VI, 4.

Romans 6:4.

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(7) ‹non per Dominum› · call in col 83

Isa. xxix, 15.

Isaiah 29:15.

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(8) ‹revelavit per Spiritum› · call in col 83

I Cor. II, 10.

1 Corinthians 2:10.

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(9) ‹per Spiritum sanctum› · call in col 83

II Tim. I, 14.

2 Timothy 1:14.

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(10) ‹sermo sapientiae› · call in col 83

I Cor. XII, 8.

1 Corinthians 12:8.

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(11) ‹faciamus virtutem› · call in col 83

Psal. CVII, 14.

Psalm 107 (108):14.

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(12) ‹cantatio mea semper› · call in col 83

Psal. LXX, 6.

Psalm 70 (71):6.

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(13) ‹in nomine tuo exsultabo› · call in col 83

Psal. LXXXVIII, 17.

Psalm 88 (89):17.

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(14) ‹qui condidit omnia› · call in col 83

Ephes. III, 9.

Ephesians 3:9.

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(15) ‹in Deo Patre› · call in col 83

II Thess. I, 1.

2 Thessalonians 1:1.

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(60) ‹not visible in the page-foot crop› · call in col 83

Καί, Ἐκ τοῦ, etc. Sic omnes codices mss. Editi vero καὶ ὁ Ἰωάννης, Ἐκ τοῦ, etc.

"And, From the", etc. So all the manuscripts. But the printed editions read καὶ ὁ Ἰωάννης, Ἐκ τοῦ, etc. ("and John, From the …").

(printed under page 46)

(61) ‹not visible in the page-foot crop› · call in col 83

Φησί. Hanc vocem addidimus ex quatuor codicibus mss. Statim editi Τοῦτο μὲν οὖν, aliter quatuor codices mss., quos secuti sumus. Subinde codices tres ἤδη λεκτέον.

"He says". We have added this word from four manuscripts. Immediately after, the printed editions read Τοῦτο μὲν οὖν; four manuscripts read otherwise, and we have followed them. Next, three manuscripts read ἤδη λεκτέον.

(printed under page 46)

(62) ‹δι' οὗ ἐκλήθητε› · call in col 83

Ἐκλήθητε. Regius quartus Ἐκλήθημεν.

"You were called". The fourth Royal manuscript reads Ἐκλήθημεν ("we were called").

(printed under page 46)

(63) ‹διὰ τοῦ Πνεύματος› · call in col 83

Διὰ τοῦ Πνεύματος. Editi addunt αὐτοῦ; sed ea vox in nullo ex nostris codicibus reperta. Paulo post unus cod. Reg. καλὴν παρακαταθήκην.

"Through the Spirit". The printed editions add αὐτοῦ ("his"); but that word is found in none of our manuscripts. A little later one Royal manuscript reads καλὴν παρακαταθήκην.

(printed under page 46)

(64) ‹ποιήσωμεν› · call in col 83

Ποιήσωμεν. Reg. quartus ποιήσομεν.

"Let us do". The fourth Royal manuscript reads ποιήσομεν ("we shall do").

(printed under page 46)

(65) ‹ἐν Θεῷ Πατρί· καί› · call in col 83

Καὶ εἰ δήποτε. Editi et veteres aliquot libri καὶ ἤδη ποτέ. Combefisius legendum putat ex textu sacro, Εἴπως ἤδη ποτέ. Secuti sumus scripturam Reg. secundi. Paulo post idem codex καυχᾶσαι. Alii nonnulli καυχᾶσθε. Editi καυχᾶσθαι.

"And if ever". The printed editions and some old books read καὶ ἤδη ποτέ. Combefis thinks it should be read, from the sacred text, Εἴπως ἤδη ποτέ. We have followed the reading of the second Royal manuscript. A little later the same manuscript reads καυχᾶσαι; some others καυχᾶσθε; the printed editions καυχᾶσθαι.

(printed under page 46)

Page

running head: 83 S. BASILII MAG[NI] (right part cut off in the image)
marginal letters: A stratum, augescit augmento Dei; B est. Atque id quidem ad hunc habet modum.
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET. Two lines of Greek (end of §9, from ἄγγελος· Τὸ γὰρ ἐν αὐτῇ to Τοῦτο μὲν δὴ τοιοῦτ-) run full width across this column; they are set in col. 84's file.

PG 32:84

σῶμα, διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον, αὔξει τὴν αὔξησιν τοῦ Θεοῦ. Ὅτι γὰρ Χριστὸς κεφαλὴ τῆς Ἐκκλησίας, ἑτέρωθι μεμαθήκαμεν, τοῦ Ἀποστόλου λέγοντος· Καὶ αὐτὸν ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ Ἐκκλησίᾳ· καὶ, Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. Καὶ αὐτὸς ὁ Κύριος, ὅτι Ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν. Καὶ ὅλως τῷ φιλοπόνως ἀναλεγομένῳ πολύτροποι αἱ χρήσεις ἀναφανήσονται τοῦ ἐξ οὗ. Καὶ γὰρ καὶ ὁ Κύριος, Ἔγνων, φησὶ, δύναμιν ἐξελθοῦσαν ἐξ ἐμοῦ. Ὁμοίως δὲ καὶ περὶ τοῦ Πνεύματος τετηρήκαμεν πολλαχοῦ τὸ ἐξ οὗ κείμενον. Ὁ γὰρ σπείρων, φησὶν, εἰς τὸ Πνεῦμα ἐκ τοῦ Πνεύματος θερίσει ζωὴν αἰώνιον· καὶ ὁ Ἰωάννης· Ἐκ τούτου γινώσκομεν, ὅτι ἐν ἡμῖν ἐστιν, ἐκ τοῦ Πνεύματος οὗ ἡμῖν ἔδωκε· καὶ ὁ ἄγγελος· Τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν ἁγίου. Καὶ ὁ Κύριός φησι· Τὸ γεγεννημένον ἐκ τοῦ Πνεύματος Πνεῦμά ἐστι. Τοῦτο μὲν δὴ τοιοῦτον.

body, supplied through the joints and bands, grows with the growth of God (Col. 2:19). For that Christ is the head of the Church we have learned elsewhere, when the Apostle says: And He gave Him as head over all things to the Church (Eph. 1:22); and, From His fullness we have all received (John 1:16). And the Lord Himself [says] that He shall take from what is Mine, and declare it to you (John 16:14). And altogether, to one who reads attentively, the uses of "from whom" will appear manifold. For the Lord too says: I perceived power going out from Me (Luke 8:46). Likewise also concerning the Spirit we have observed "from whom" set down in many places. For he who sows, it says, to the Spirit shall from the Spirit reap eternal life (Gal. 6:8); and John: By this we know that He is in us, from the Spirit whom He has given us (1 John 3:24); and the angel: For that which is begotten in her is from the Holy Spirit (Matt. 1:20). And the Lord says: That which is born from the Spirit is spirit (John 3:6). So much, then, for this.

10. Ὅτι δὲ τὴν δι' οὗ φωνὴν ὁμοίως ἐπί τε Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος ἡ Γραφὴ παραδέχεται, ἤδη δεικτέον. Ἐπὶ μὲν δὴ τοῦ Υἱοῦ παρέλκον ἂν εἴη μαρτυρίας κομίζειν, διά τε τὸ γνώριμον, καὶ διὰ τὸ παρὰ τῶν ἐναντίων αὐτὸ τοῦτο κατασκευάζεσθαι· ἡμεῖς δὲ δείκνυμεν, ὅτι καὶ ἐπὶ τοῦ Πατρὸς τὸ δι' οὗ τέτακται. Πιστὸς, φησὶν, ὁ Θεὸς, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ Υἱοῦ αὐτοῦ· καὶ, Παῦλος ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος Θεοῦ· καὶ πάλιν· Ὥστε οὐκέτι εἶ δοῦλος, ἀλλὰ υἱός· εἰ δὲ υἱὸς, καὶ κληρονόμος διὰ Θεοῦ· καὶ τό· Ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ Πατρός· καὶ ὁ Ἡσαΐας, Οὐαὶ, φησὶν, οἱ βαθέως βουλὴν ποιοῦντες, καὶ οὐ διὰ Κυρίου. Πολλὰς δὲ καὶ ἐπὶ τοῦ Πνεύματος τῆς φωνῆς ταύτης μαρτυρίας ἔξεστι παραθέσθαι. Ἡμῖν δὲ, φησὶν, ὁ Θεὸς ἀπεκάλυψε διὰ τοῦ Πνεύματος· καὶ ἑτέρωθι· Τὴν καλὴν παραθήκην φύλαξον διὰ Πνεύματος τοῦ ἁγίου· καὶ πάλιν· Ὧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας.

10. Now it must be shown that Scripture admits the expression "through whom" alike of the Father and of the Son and of the Holy Spirit. In the case of the Son it would be superfluous to bring testimonies, both because it is well known and because this very thing is maintained by our opponents; but we show that "through whom" is used of the Father too. God is faithful, it says, through whom you were called into the fellowship of His Son (1 Cor. 1:9); and, Paul, an apostle of Jesus Christ through the will of God (2 Cor. 1:1); and again: So you are no longer a slave, but a son; and if a son, then an heir through God (Gal. 4:7); and the words: As Christ was raised from the dead through the glory of the Father (Rom. 6:4); and Isaiah: Woe, he says, to those who make deep counsel, and not through the Lord (Isa. 29:15). And many testimonies to this expression may be set out in the case of the Spirit also. But to us, it says, God has revealed it through the Spirit (1 Cor. 2:10); and elsewhere: Guard the good deposit through the Holy Spirit (2 Tim. 1:14); and again: For to one is given through the Spirit the word of wisdom (1 Cor. 12:8).

11. Τὰ αὐτὰ δὲ ταῦτα καὶ περὶ τῆς, ἐν, συλλαβῆς εἰπεῖν ἔχομεν, ὅτι καὶ ἐπὶ τοῦ Θεοῦ καὶ Πατρὸς τὴν χρῆσιν αὐτῆς ἡ Γραφὴ παραδέδεκται, ὡς ἐπὶ μὲν Παλαιᾶς, Ἐν τῷ Θεῷ, φησὶ, ποιήσωμεν δύναμιν· καὶ, Ἐν σοὶ ἡ ὕμνησίς μου διαπαντός· καὶ πάλιν· Ἐν τῷ ὀνόματί σου ἀγαλλιάσομαι. Παρὰ δὲ Παύλῳ, Ἐν τῷ Θεῷ, φησὶ, τῷ τὰ πάντα κτίσαντι· καὶ, Παῦλος καὶ Σιλουανὸς καὶ Τιμόθεος τῇ Ἐκκλησίᾳ Θεσσαλονικέων ἐν Θεῷ Πατρί· καὶ,

11. And these same things we can say about the syllable "in" too: that Scripture has admitted its use of God the Father as well; as in the Old [Testament]: In God, it says, let us do valiantly (Ps. 107:14); and, In Thee is my praise continually (Ps. 70:6); and again: In Thy name I will exult (Ps. 88:17). And in Paul: In God, he says, who created all things (Eph. 3:9); and, Paul and Silvanus and Timothy to the Church of the Thessalonians in God the Father (2 Thess. 1:1); and,

Editors' notes and page, col. 84

Page

running head: S. BASILII MAGNI 84
marginal letters: A σῶμα, διὰ τῶν ἁφῶν; B ἐστιν, ἐκ τοῦ Πνεύματος οὗ ἡμῖν ἔδωκε; C Θεοῦ· καὶ τό· Ὥσπερ ἠγέρθη; D Παύλῳ, Ἐν τῷ Θεῷ, φησὶ
old-edition numerals: (none)

PG 32:85

Εἰ δήποτε εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ Θεοῦ ἐλθεῖν πρὸς ὑμᾶς· καὶ, Καυχᾶσαι, φησὶν, ἐν Θεῷ. Καὶ ὅσα οὐδὲ ἀριθμῆσαι ῥᾴδιον. Ἔστι δὲ ἡμῖν οὐ πλήθους μαρτυριῶν ἐπίδειξις, ἀλλ' ἔλεγχος τοῦ μὴ ὑγιῶς αὐτοῖς τὰς παρατηρήσεις ἔχειν. Τὸ γὰρ περὶ τοῦ Κυρίου ἢ τοῦ ἁγίου Πνεύματος παρειλημμένην τὴν χρῆσιν ταύτην ἐπιδεικνύναι ὡς γνώριμον ὑπερβήσομαι. Ἐκεῖνο δὲ ἀναγκαῖον εἰπεῖν, ὅτι συνετῷ ἀκροατῇ ἱκανὸς ἔλεγχος τῶν προταθέντων ὁ ἀπὸ τοῦ ἐναντίου. Εἰ γὰρ τὸ διάφορον τῆς ἐκφωνήσεως παρηλλαγμένην ἐδείκνυ τὴν φύσιν κατὰ τὸν τούτων λόγον, ἡ τῶν φωνῶν ταυτότης ἀπαράλλακτον νῦν τὴν οὐσίαν αὐτοὺς ὁμολογεῖν δυσωπείτω.

If at last I may be prospered in the will of God to come to you (Rom. 1:10); and, You boast, it says, in God (Rom. 2:17). And instances not even easy to count. But our purpose is not a display of a multitude of testimonies, but a proof that their rules are not sound. For I shall pass over showing, as well known, that this usage is employed of the Lord or of the Holy Spirit. But this must be said: that for an intelligent hearer the refutation from the contrary is a sufficient refutation of what they have put forward. For if, by their reasoning, the difference of expression showed the nature to be altered, then let the sameness of the expressions now shame them into confessing that the substance is unaltered.

12. Οὐ μόνον δὲ ἐπὶ τῆς θεολογίας αἱ χρήσεις τῶν φωνῶν ἐπαλλάττονται, ἀλλ' ἤδη καὶ πρὸς τὰ ὑπ' ἀλλήλων σημαινόμενα πολλάκις ἀντιμεθίστανται, ὅταν ἑτέρα τὴν τῆς ἑτέρας σημασίαν ἀντιλαμβάνῃ. Οἷον, Ἐκτησάμην ἄνθρωπον διὰ τοῦ Θεοῦ, φησὶν ὁ Ἀδὰμ, ἴσον λέγων τῷ, ἐκ τοῦ Θεοῦ· καὶ ἑτέρωθι· Ὅσα ἐνετείλατο Μωϋσῆς τῷ Ἰσραὴλ διὰ τοῦ προστάγματος Κυρίου· καὶ πάλιν· Οὐχὶ διὰ τοῦ Θεοῦ ἡ διασάφησις αὐτῶν ἐστιν; ὁ Ἰωσὴφ, περὶ τῶν ἐνυπνίων τοῖς ἐν τῷ δεσμωτηρίῳ διαλεγόμενος, σαφῶς καὶ αὐτὸς, ἀντὶ τοῦ ἐκ Θεοῦ εἰπεῖν, διὰ τοῦ Θεοῦ εἴρηκε. Καὶ ἀνάπαλιν τῇ ἐξ οὗ προθέσει ἀντὶ τῆς δι' οὗ κέχρηται Παῦλος· ὡς ὅταν λέγῃ, Γενόμενος ἐκ γυναικὸς ἀντὶ τοῦ διὰ γυναικός. Τοῦτο γὰρ ἡμῖν ἑτέρωθι σαφῶς διεστείλατο, γυναικὶ μὲν προσήκειν λέγων τὸ ἐκ τοῦ ἀνδρὸς γεγεννῆσθαι, ἀνδρὶ δὲ τὸ διὰ τῆς γυναικὸς, ἐν οἷς φησιν, ὅτι Ὥσπερ γυνὴ ἐξ ἀνδρὸς, οὕτως ἀνὴρ διὰ τῆς γυναικός. Ἀλλ' ὅμως ἐνταῦθα, ὁμοῦ μὲν τὸ διάφορον τῆς χρήσεως ἐνδεικνύμενος, ὁμοῦ δὲ καὶ τὸ σφάλμα τινῶν ἐν παραδρομῇ διορθούμενος τῶν οἰομένων πνευματικὸν εἶναι τοῦ Κυρίου τὸ σῶμα, ἵνα δείξῃ, ὅτι ἐκ τοῦ ἀνθρωπείου φυράματος ἡ θεοφόρος σὰρξ συνεπάγη, τὴν ἐμφατικωτέραν φωνὴν προετίμησε (τὸ μὲν γὰρ διὰ γυναικὸς παροδικὴν ἔμελλε τὴν ἔννοιαν τῆς γενέσεως ὑποφαίνειν· τὸ δὲ ἐκ τῆς γυναικὸς ἱκανῶς παραδηλοῦν τὴν κοινωνίαν τῆς φύσεως τοῦ τικτομένου πρὸς τὴν γεννήσασαν), οὐχ ἑαυτῷ που μαχόμενος, ἀλλὰ δεικνὺς, ὅτι ῥᾳδίως ἀλλήλαις ἀντεπιχωριάζουσιν αἱ φωναί. Ὁπότε τοίνυν καὶ ἐφ' ὧν διωρίσθη τὸ δι' οὗ κυρίως λέγεσθαι, ἐπὶ τῶν αὐτῶν τούτων τὸ ἐξ οὗ μετελήφθη, τίνα λόγον ἔχει ἐπὶ συκοφαντίᾳ τῆς εὐσεβείας πάντη ἀλλήλων ἀφορίζειν τὰς λέξεις;

12. Not only in speaking of God do the uses of the expressions interchange; they also often pass over to each other's meanings, when one takes up the meaning of the other in its place. For example, I have gotten a man through God (Gen. 4:1), says Adam, meaning the same as "from God"; and elsewhere: All that Moses commanded Israel through the ordinance of the Lord (Lev. 8:21); and again: Is not the interpretation of them through God? (Gen. 40:8): Joseph, speaking about the dreams to those in the prison, he too plainly said "through God" instead of saying "from God". And conversely Paul uses the preposition "from whom" in place of "through whom", as when he says, Made from a woman (Gal. 4:4), instead of "through a woman". For he made this distinction plain to us elsewhere, saying that it belongs to the woman to have been begotten from the man, and to the man through the woman, where he says: For as the woman is from the man, so the man is through the woman (1 Cor. 11:12). Yet here, at once showing the difference of usage and also in passing correcting the error of some who think that the Lord's body was spiritual, in order to show that the God-bearing flesh was compacted from the human lump, he preferred the more emphatic expression (for "through a woman" would have suggested the notion of a passing birth, while "from the woman" sufficiently indicates the sharing of nature of the one born with her who bore Him); not that he was in any way at odds with himself, but showing that the expressions readily pass over into one another. Since, then, even in the very cases where "through whom" was laid down as properly said, "from whom" has been substituted, what reason is there, to the slander of godliness, for wholly separating the terms from one another?

Editors' notes and page, col. 85

Footnotes

(16) ‹not visible in the page-foot crop› · call in col 86

Rom. I, 10.

Romans 1:10.

(printed under page 47)

(17) ‹not visible in the page-foot crop› · call in col 86

Rom. II, 17.

Romans 2:17.

(printed under page 47)

(18) ‹not visible in the page-foot crop› · call in col 86

Gen. IV, 1.

Genesis 4:1.

(printed under page 47)

(19) ‹not visible in the page-foot crop› · call in col 86

Levit. VIII, 21.

Leviticus 8:21.

(printed under page 47)

(20) ‹not visible in the page-foot crop› · call in col 86

Gen. XL, 8.

Genesis 40:8.

(printed under page 47)

(21) ‹Factus ex muliere› · call in col 86

Gal. IV, 4.

Galatians 4:4.

(printed under page 47)

(22) ‹ita vir per mulierem› · call in col 86

I Cor. XI, 12.

1 Corinthians 11:12.

(printed under page 47)

(66) ‹not visible in the page-foot crop› · call in col 86

Αὐτοῖς. Sic libri veteres, melius quam editi αὐτούς. Aliquanto post in quatuor codicibus mss. Ἔλεγχος τῶν προτεθέντων.

"To them". So the old books, better than the printed editions' αὐτούς. Somewhat later four manuscripts read Ἔλεγχος τῶν προτεθέντων.

(printed under page 47)

(67) ‹not visible in the page-foot crop› · call in col 86

Ἐδείκνυ. Sic omnes codices mss.; editi vero Ἐνδείκνυται. Non multo post ἤδη τὰ ὑπ' ἀλλήλων in tribus codicibus.

"He showed". So all the manuscripts; but the printed editions read Ἐνδείκνυται. Not much later three manuscripts read ἤδη τὰ ὑπ' ἀλλήλων.

(printed under page 47)

(68) ‹not visible in the page-foot crop› · call in col 86

Ὁ Ἀδάμ. Non hoc solum loco Basilius haec verba Adamo ascribit, sed et lib. ii in Eunom., num. 20. In his quae sequuntur nonnulla mutavimus antiquis codicibus freti. Habebant enim editi διὰ προστάγματος τοῦ Κυρίου. Et paulo post διαλεγόμενός φησι· σαφῶς γὰρ καὶ αὐτός..... κέχρηται. Ὡς ὅταν λέγῃ Παῦλος..... ἀνδρὸς γεγεννῆσθαι..... ἡ γυνὴ ἐξ ἀνδρός. Deest etiam φησί in editionibus Basileensibus.

"Adam". Not in this place only does Basil ascribe these words to Adam, but also in book 2 Against Eunomius, no. 20. In what follows we have changed some things, relying on the old manuscripts. For the printed editions had διὰ προστάγματος τοῦ Κυρίου. And a little later διαλεγόμενός φησι· σαφῶς γὰρ καὶ αὐτός ….. κέχρηται. Ὡς ὅταν λέγῃ Παῦλος ….. ἀνδρὸς γεγεννῆσθαι ….. ἡ γυνὴ ἐξ ἀνδρός. φησί is also missing in the Basel editions.

(printed under page 47)

(69) ‹ἡ θεοφόρος σὰρξ› · call in col 86

Ἡ θεοφόρος σάρξ. Christi caro Deifera vocatur Homil. in psalmum xxxix, et Comment. in caput ii Isaiae, ut observat Ducaeus. Addit idem vir doctissimus, Theodoretum graviter olim hallucinatum fuisse in reprehensione anathematismi quinti, ubi ait Christum a Basilio θεοφόρον ἄνθρωπον, hominem Deiferum, vocatum fuisse in libro De Spiritu sancto et in Explanatione psalmi quinquagesimi. Non enim parum interest inter hominem Deiferum et carnem Deiferam.

"The God-bearing flesh". Christ's flesh is called God-bearing in the Homily on Psalm 39 and in the Commentary on chapter 2 of Isaiah, as Ducaeus observes. The same most learned man adds that Theodoret once erred gravely in his censure of the fifth anathematism, where he says that Christ was called by Basil θεοφόρον ἄνθρωπον, "a God-bearing man", in the book On the Holy Spirit and in the Explanation of the fiftieth psalm. For there is no small difference between a God-bearing man and God-bearing flesh.

(printed under page 47)

(70) ‹τὴν ἐμφατικωτέραν› · call in col 86

Ἐμφατικωτέραν. Legitur in duobus codicibus Ἐμφαντικωτέραν.

"More emphatic". Two manuscripts read Ἐμφαντικωτέραν.

(printed under page 47)

Footnotes

(23) ‹not visible in the page-foot crop› · call in col 87

Matth. V, 11.

Matthew 5:11.

(printed under page 48)

(71) ‹not visible in the page-foot crop› · call in col 87

Ἀπάντησις. Regius tertius ἡ ἀντίστασις.

"Meeting". The third Royal manuscript reads ἡ ἀντίστασις ("resistance").

(printed under page 48)

(72) ‹not visible in the page-foot crop› · call in col 87

Ἀπὸ τοῦ Υἱοῦ. Reg. tertius ἀπὸ τοῦ Θεοῦ.

"From the Son". The third Royal manuscript reads ἀπὸ τοῦ Θεοῦ ("from God").

(printed under page 48)

(73) ‹not visible in the page-foot crop› · call in col 87

Ὑμᾶς. Addunt editi, repugnantibus omnibus veteribus libris, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι. Et persecuti fuerint, et dixerint omne malum adversum vos mentientes.

"You". The printed editions add, against all the old books, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι: "and shall persecute you, and say all manner of evil against you falsely."

(printed under page 48)

(74) ‹ἀκατάσκευον› · call in col 87

Ἀκατάσκευον. Ita mss. quatuor. Editi ἀκατασκεύαστον. Ibidem duo codices ἐνδιαστρέφουσι. Quibus favet alius, in quo legitur ἐνδιατρίβουσιν.

"Unelaborate". So four manuscripts. The printed editions read ἀκατασκεύαστον. In the same place two manuscripts read ἐνδιαστρέφουσι; another favours them, in which ἐνδιατρίβουσιν is read.

(printed under page 48)

(75) ‹φιλοπραγμοσύνης› · call in col 87

Φιλοπραγμοσύνης. Sic quinque codices mss. Editi πολυπραγμοσύνης. Mox editi ἐρωτήσομεν. Plerique codices mss. ut in contextu.

"Officiousness". So five manuscripts. The printed editions read πολυπραγμοσύνης ("meddlesomeness"). Just after, the printed editions read ἐρωτήσομεν. Most manuscripts read as in the text.

(printed under page 48)

(76) ‹τῶν ἀνθρώπων› · call in col 87

Τῶν ἀνθρώπων. Codices quinque τῶν ἀνθρωπίνων, ex rerum humanarum notione. At longe potior est vulgata Scriptura. Propositum enim est Basilio, cum antea probaverit Filium non esse tempore posteriorem, nunc aliquid significantius addere, eumque liquet in hoc argumento versari, ut Filium ne cogitatione quidem Patre posteriorem dici posse demonstret. Statim editi συναλλήλους, codices omnes mss. ut in contextu.

"Of men". Five manuscripts read τῶν ἀνθρωπίνων, "from the notion of human things". But the common reading is far preferable. For Basil's purpose, having earlier proved that the Son is not later in time, is now to add something more expressive, and it is clear that he is engaged in this argument, to show that the Son cannot be called later than the Father even in thought. Immediately after, the printed editions read συναλλήλους; all the manuscripts read as in the text.

(printed under page 48)

(77) ‹τῶν Σοδομιτικῶν› · call in col 87

Τῶν Σοδομιτικῶν. Tres codices τῶν Σοδομιτῶν.

"Of the Sodom events". Three manuscripts read τῶν Σοδομιτῶν ("of the Sodomites").

(printed under page 48)

Page

running head: 87 S. BASILII MAGNI
marginal letters: A CAPUT VI.; B etiam ipsis pro maledictis; C Proinde quam veniam; D tempore. Exempli causa
old-edition numerals: (none)

PG 32:88

ΚΕΦΑΛΑΙΟΝ ϛʹ

CHAPTER VI

Ἀπάντησις πρὸς τοὺς ἀποφαινομένους μὴ μετὰ Πατρὸς εἶναι τὸν Υἱὸν, ἀλλὰ μετὰ τὸν Πατέρα, ἐν ᾧ τὰ περὶ τῆς ὁμοτίμου δόξης.

A reply to those who declare that the Son is not with the Father but after the Father; in which [is treated] the matter of the equal glory.

13. Καὶ μὴν οὐδὲ πρὸς τὴν ἐξ ἀγνοίας συγγνώμην δυνατὸν αὐτοὺς καταφυγεῖν, οὕτω τεχνικῶς καὶ κακοήθως τὸν λόγον ὑπολαμβάνοντας· οἵ γε προδήλως ἡμῖν χαλεπαίνουσιν, ὅτι μετὰ Πατρὸς ἀποπληροῦμεν τῷ Μονογενεῖ τὴν δοξολογίαν, καὶ τὸ ἅγιον Πνεῦμα μὴ διϊστῶμεν ἀπὸ τοῦ Υἱοῦ. Ὅθεν νεωτεροποιοὺς ἡμᾶς καὶ καινοτόμους καὶ ἐφευρετὰς ῥημάτων, καὶ τί γὰρ οὐχὶ τῶν ἐπονειδίστων ἀποκαλοῦσιν; Ὧν τοσοῦτον ἀπέχω δυσχεραίνειν ταῖς λοιδορίαις, ὥστε, εἰ μὴ λύπην ἡμῖν ἐνεποίει καὶ ἀδιάλειπτον ὀδύνην ἡ κατ' αὐτοὺς ζημία, μικροῦ ἂν εἶπον καὶ χάριν αὐτοῖς τῆς βλασφημίας ἔχειν, ὡς μακαρισμοῦ προξένοις. Μακάριοι γάρ ἐστε, φησὶν, ὅταν ὀνειδίσωσιν ὑμᾶς ἕνεκεν ἐμοῦ. Ἔστι δὲ ἐφ' οἷς ἀγανακτοῦσι, ταῦτα. Οὐ μετὰ Πατρὸς, φασὶν, Υἱὸς, ἀλλὰ μετὰ τὸν Πατέρα· διόπερ ἀκόλουθον δι' αὐτοῦ τὴν δόξαν προσάγειν τῷ Πατρὶ, ἀλλ' οὐχὶ μετ' αὐτοῦ. Τὸ μὲν γὰρ μετ' αὐτοῦ τὴν ἰσοτιμίαν δηλοῖ· τὸ δὲ δι' οὗ τὴν ὑπουργίαν παρίστησιν. Οὔτε μὴν σὺν τῷ Πατρὶ, φασὶ, καὶ τῷ Υἱῷ τὸ Πνεῦμα τακτέον, ἀλλ' ὑπὸ τὸν Υἱὸν καὶ τὸν Πατέρα, οὐ συντεταγμένον, ἀλλ' ὑποτεταγμένον, οὐδὲ συναριθμούμενον, ἀλλ' ὑπαριθμούμενον. Καὶ τοιαύταις τισὶ τεχνολογίαις ῥημάτων τὸ ἁπλοῦν καὶ ἀκατάσκευον τῆς πίστεως διαστρέφουσιν. Ὥστε τίνος ἂν δι' ἀπειρίαν συγγνώμης τύχοιεν, οἱ μηδὲ τοῖς ἄλλοις ἀπείρως ἔχειν ἐκ τῆς αὐτῶν φιλοπραγμοσύνης ἐπιτρέποντες;

13. And indeed they cannot even take refuge in the pardon owed to ignorance, since they take up our words so artfully and so maliciously: they who openly are angry with us because we complete the doxology to the Only-begotten with the Father, and do not separate the Holy Spirit from the Son. Hence they call us innovators and revolutionaries and inventors of phrases, and what term of reproach do they not call us? I am so far from being vexed at their abuse that, were it not that the loss they bring on themselves causes us grief and unceasing pain, I should almost have said that I am even grateful to them for their blasphemy, as to people who procure me a blessing. For blessed are you, He says, when they revile you for My sake. And the things at which they are indignant are these. The Son, they say, is not with the Father but after the Father; and therefore it follows that glory is to be offered to the Father through Him, but not with Him. For "with Him" shows equality of honour, whereas "through whom" presents subordinate service. Nor, they say, is the Spirit to be ranked with the Father and the Son, but under the Son and the Father; not co-ordinated but subordinated, not numbered with them but numbered under them. And with some such technicalities of phrase they pervert the simplicity and artlessness of the faith. So what pardon on the ground of inexperience could they obtain, they who, by their own meddlesomeness, do not allow even others to remain inexperienced?

14. Ἡμεῖς δὲ ἐκεῖνο πρῶτον αὐτοὺς ἐρωτήσωμεν, τὸ μετὰ τὸν Πατέρα πῶς τὸν Υἱὸν λέγουσιν; ὡς χρόνῳ νεώτερον, ἢ ὡς τάξει, ἢ ὡς ἀξίᾳ; Ἀλλὰ χρόνῳ μὲν, οὐδεὶς οὕτως ἀνόητος, ὡς δευτερεύειν λέγειν τὸν ποιητὴν τῶν αἰώνων, οὐδενὸς διαστήματος μεσιτεύοντος τῇ φυσικῇ πρὸς τὸν Πατέρα τοῦ Υἱοῦ συναφείᾳ. Ἀλλὰ μὴν οὔτε τῇ ἐννοίᾳ τῶν ἀνθρώπων συμβαίνει νεώτερον λέγειν τοῦ Πατρὸς τὸν Υἱὸν, οὐ μόνον τῷ σὺν ἀλλήλοις νοεῖσθαι κατὰ τὴν σχέσιν, ἀλλ' ὅτι ἐκεῖνα λέγεται τῷ χρόνῳ δεύτερα, ὅσα τὴν πρὸ⟨ς⟩ τὸ νῦν ἀπόστασιν ἐλάττονα ἔχει· καὶ πάλιν ἐκεῖνα πρότερα, ὅσα περισσότερον ἀπέχει τοῦ νῦν Οἷον πρότερα τῶν Σοδομιτικῶν τὰ κατὰ Νῶε, ὅτι τοῦ νῦν ἐπὶ πλέον ἀπῴκισται· καὶ ὕστερα ταῦτα ἐκείνων, ὅτι μᾶλλόν πως δοκεῖ προσεγγίζειν τῷ νῦν. Τῆς δὲ πάντα

14. But let us first ask them this: in what sense do they say the Son is "after the Father"? As later in time, or in order, or in dignity? But in time, no one is so foolish as to say that the Maker of the ages comes second, since no interval stands between the Son and His natural union with the Father. Nor indeed, even by the way men conceive things, does it follow that the Son can be called younger than the Father, not only because the two are conceived together by virtue of their relation, but because those things are called later in time whose distance from the present is less, and again those earlier which stand farther from the present. Thus the events of Noah's time are earlier than those of Sodom, because they are removed farther from the present; and the latter are later than the former, because they seem somehow to come nearer to the present. But of the [existence that] all

Editors' notes and page, col. 88

Page

running head: S. BASILII MAGNI 88
marginal letters: A ΚΕΦΑΛΑΙΟΝ ϛʹ; B χάριν αὐτοῖς τῆς βλασφημίας; C τύχοιεν, οἱ μηδὲ; D τερα τῶν Σοδομιτικῶν
old-edition numerals: (none)
other: caption numeral printed as stigma with keraia, set ϛʹ. "οἷς" (after ἐφ') printed with damaged type, read as οἷς. "πρὸ⟨ς⟩": final letter damaged (only a comma-like trace). No stop printed after "τοῦ νῦν" before Οἷον; left as printed. UNSURE: "τακτέον" — the type at κ is ambiguous (could read χ); set τακτέον. Column ends mid-sentence at "πάντα"; English fragment completed only in brackets. Greek-text notes 76–77 at page foot not set.

PG 32:89

χρόνον καὶ πάντας αἰῶνας ὑπερεχούσης ζωῆς τῇ πρὸς τὸ νῦν ἀποστάσει τὸ εἶναι καταμετρεῖν πῶς οὐχὶ πρὸς τῇ ἀσεβείᾳ ἔτι καὶ πᾶσαν ὑπερβολὴν ἀνοίας ἔχει· εἴπερ καθ' ὃν τρόπον τὰ ἐν γενέσει καὶ φθορᾷ πρότερα εἶναι ἀλλήλων λέγεται, κατὰ τὸν αὐτὸν τρόπον ὁ Θεὸς καὶ Πατὴρ τῷ Υἱῷ καὶ Θεῷ τῷ ὑπάρχοντι πρὸ τῶν αἰώνων παραμετρούμενος ὑπερέχοι; Ἀλλὰ γὰρ ἡ πρὸς τὸ ἄνω ὑπεροχὴ τοῦ Πατρὸς ἀθεώρητος, τῷ ἁπαξαπλῶς μήτε ἐνθύμησιν, μήτε τινὰ ἔννοιαν τὴν τοῦ Κυρίου γέννησιν ὑπεραίρειν, καλῶς τοῦ Ἰωάννου διὰ δύο φωνῶν εἴσω περιγράπτων ὅρων τὴν διάνοιαν ἀποκλείσαντος, ἐν τῷ εἰπεῖν· Ἐν ἀρχῇ ἦν ὁ Λόγος. Ἀνέκβατον μὲν γὰρ διανοίαις τὸ ἦν· ἀνυπέρβατον δὲ φαντασίαις ἀρχή. Ὅσον γὰρ ἂν ἀναδράμῃς τῇ διανοίᾳ ἐπὶ τὸ ἄνω, οὐκ ἐκβαίνεις τὸ ἦν. Καὶ ὅσον ἂν διαταθῇς ἰδεῖν τοῦ Υἱοῦ τὰ ἐπέκεινα, ὑπεράνω γενέσθαι τῆς ἀρχῆς οὐ δυνήσῃ. Εὐσεβὲς οὖν κατὰ τοῦτον τὸν τρόπον ἅμα νοεῖν τὸν Υἱὸν τῷ Πατρί.

time and all ages, to measure its being by its distance from the present: how does this not involve, besides impiety, every excess of folly as well? As if, in the same way in which things subject to generation and corruption are said to be earlier than one another, God the Father, measured against the Son and God who exists before the ages, should surpass Him! But in fact the Father's precedence towards what is above is beyond contemplation, because neither thought nor any notion at all rises above the generation of the Lord; for John fittingly shut the mind within circumscribed limits by two words, in saying: In the beginning was the Word. For thoughts cannot get outside the "was", and imagination cannot pass beyond the "beginning". However far you run back upward in thought, you do not get outside the "was"; and however much you strain to see what lies beyond the Son, you will not be able to rise above the beginning. It is pious, then, in this manner to conceive the Son together with the Father.

15. Εἰ δ' ὡς ἐν τόπῳ ὑποκειμένῳ ὑπόβασίν τινα τοῦ Υἱοῦ νοοῦσι πρὸς τὸν Πατέρα, ὥστε ὑπεράνω μὲν τὸν Πατέρα καθῆσθαι, πρὸς δὲ τὸ ἐφεξῆς εἰς τὸ κάτω τὸν Υἱὸν ἀπεῶσθαι, ὁμολογείτωσαν τοῦτο, καὶ ἡμεῖς σιωπήσομεν, τῆς ἐναργείας αὐτόθεν τὸ ἀπεμφαῖνον ἐχούσης. Οὐδὲ γὰρ τὸ ἐν τοῖς λογισμοῖς ἀκόλουθον διασώζουσιν οἱ διὰ πάντων διήκειν τῷ Πατρὶ μὴ διδόντες, τῆς τῶν ὑγιαινόντων ἐννοίας τὰ πάντα τὸν Θεὸν πεπληρωκέναι πιστευούσης· οὐδὲ μέμνηνται τοῦ προφήτου λέγοντος· Ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει· οἱ τὸ ἄνω καὶ κάτω εἰς Πατέρα καὶ Υἱὸν διαιροῦντες. Ἵνα δὲ τῆς ἀμαθείας τὸν ἔλεγχον σιωπήσω, τόπον ἐπὶ τῶν ἀσωμάτων ἀφοριζόντων· τί τὴν πρὸς τὰς Γραφὰς μάχην καὶ ἐναντίωσιν αὐτῶν οὕτως ἀναίσχυντον οὖσαν παραμυθήσεται, τὸ, Κάθου ἐκ δεξιῶν μου, καὶ τὸ, Ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλοσύνης τοῦ Θεοῦ; Τὸ γὰρ δεξιὸν οὐ τὴν κάτω χώραν δηλοῖ (ὡς ὁ τούτων λόγος), ἀλλὰ τὴν πρὸς τὸ ἴσον σχέσιν· οὐ σωματικῶς τοῦ δεξιοῦ λαμβανομένου (οὕτω γὰρ ἄν τι καὶ σκαιὸν ἐπὶ τοῦ Θεοῦ εἴη), ἀλλ' ἐκ τῶν τιμίων τῆς προσεδρείας ὀνομάτων τὸ μεγαλοπρεπὲς τῆς περὶ τὸν Υἱὸν τιμῆς παριστῶντος τοῦ λόγου. Λειπόμενον τοίνυν αὐτοὺς

15. But if they conceive some lowering of the Son in relation to the Father, as in a place lying beneath, so that the Father sits above, while the Son is thrust down to the next place below, let them confess it, and we shall keep silent, since the plain statement carries its absurdity on its face. For those who do not allow the Father to pervade all things do not even preserve consistency in their reasoning, when the understanding of the sound-minded believes that God has filled all things; nor do they remember the prophet who says: If I ascend into heaven, You are there; if I descend into Hades, You are present; they who divide "above" and "below" between Father and Son. But, to say nothing in refutation of the ignorance of those who assign place to incorporeal beings, what will excuse their opposition and contradiction to the Scriptures, so shameless as it is, to the words, Sit at My right hand, and, He sat down at the right hand of the majesty of God? For "the right hand" does not show the lower place (as their argument has it), but a relation of equality; the right hand is not taken in a bodily sense (for then there would also be something left-handed in God), but the word presents the magnificence of the honour paid to the Son by the honourable terms of sitting beside. It remains, then, for them

Editors' notes and page, col. 89

Footnotes

(24) ‹not visible in the page-foot crop› · call in col 90

Joan. I, 1.

John 1:1.

(printed under page 49)

(25) ‹descendero ad inferos, ades› · call in col 90

Psal. CXXXVIII, 8.

Psalm 138 (139):8.

(printed under page 49)

(26) ‹Sede a dextris meis› · call in col 90

Psal. CIX, 1.

Psalm 109 (110):1.

(printed under page 49)

(27) ‹in dextra majestatis Dei› · call in col 90

Hebr. I, 3.

Hebrews 1:3.

(printed under page 49)

(78) ‹not visible in the page-foot crop› · call in col 90

Διανοίαις... φαντασίαις. Sic duo libri veteres, quibus favet aliorum trium scriptura διανοίας... φαντασίας. Editi διανοίᾳ... φαντασίᾳ. Aliquanto post editi ἐπὶ τὰ ἄνω, codices mss. ut in contextu.

"Thoughts … imaginings". So two old books, and the reading of three others, διανοίας … φαντασίας, favours them. The printed editions read διανοίᾳ … φαντασίᾳ. Somewhat later the printed editions read ἐπὶ τὰ ἄνω; the manuscripts read as in the text.

(printed under page 49)

(79) ‹ἡμεῖς σιωπήσομεν› · call in col 90

Σιωπήσομεν. Tres codices σιωπήσωμεν.

"We shall be silent". Three manuscripts read σιωπήσωμεν ("let us be silent").

(printed under page 49)

(80) ‹τῆς ἐναργείας› · call in col 90

Τῆς ἐναργείας. Sic duo codices mss. Quatuor alii cum editis habent ἐνεργείας. Sed proclive fuit errare librariis, quos pariter in eadem voce saepe alias offendisse videbimus. Scriptura, quam secuti sumus, haeret et conducit proposito Basilii, qui provocat haereticos ut aperte dicant Patrem superiore loco sedere, Filium inferiore; tunc enim verbis ad eos refellendos opus non futurum, cum ejusmodi sententia, si palam ac sine dissimulatione enuntietur, manifestam habeat repugnantiam. Non diverso sensu, licet diverso verborum ordine, dixit Basilius in epistol. al. 344: Αὐτόθεν ἔχει τὸ ἐναργὲς ἡ βλασφημία. Sua sponte manifesta est blasphemia.

"Of the evidence". So two manuscripts. Four others, with the printed editions, have ἐνεργείας ("of the operation"). But it was easy for the copyists to err, and we shall see that they have often stumbled over this same word elsewhere. The reading we have followed coheres with and serves Basil's purpose: he challenges the heretics to say openly that the Father sits in the higher place and the Son in the lower; for then there will be no need of words to refute them, since such an opinion, if stated plainly and without disguise, carries its contradiction on its face. In no different sense, though in a different order of words, Basil said in the letter formerly numbered 344: Αὐτόθεν ἔχει τὸ ἐναργὲς ἡ βλασφημία, "the blasphemy is manifest of itself".

(printed under page 49)

(81) ‹τῆς προσεδρείας› · call in col 90

Προσεδρείας. Quamvis haec scriptura in uno tantum exstet codice ms., assentior tamen Combefisio eam vulgatae προεδρίας, quae in aliis reperitur mss. codicibus et editis, praeferendam esse. Filius cum Patre comparatus non habet προεδρίαν, nec illi Erasmus sine absurdo commento praesidentiam (sic enim reddidit hanc vocem) attribuere potuit.

"Of sitting beside". Although this reading exists in only one manuscript, I agree with Combefis that it is to be preferred to the common προεδρίας ("presidency"), which is found in other manuscripts and the printed editions. The Son compared with the Father does not have προεδρίαν, nor could Erasmus attribute "presidency" to him (for so he rendered this word) without an absurd invention.

(printed under page 49)

(82) ‹λειπόμενον τοίνυν› · call in col 90

Λειπόμενον τοίνυν. Cod. Colbert. Λείπεται τοίνυν. Contendit autem hoc loco Combefisius legendum esse, ut in margine codicis Henriciani, οὐδὲ ἀξίας, et sic reddendum: Relinquitur igitur illis, ut nec inferiorem dignitatis gradum per hanc vocem (continues)

"It remains, then". The Colbert manuscript reads Λείπεται τοίνυν. Combefis contends that in this place one should read, as in the margin of the Henrician manuscript, οὐδὲ ἀξίας, and render thus: "It remains for them, then, that not even a lower degree of dignity by this word (continues)

(printed under page 49)

Footnotes

(28) ‹not visible in the page-foot crop› · call in col 91

I Cor. I, 24.

1 Corinthians 1:24.

(printed under page 50)

(29) ‹not visible in the page-foot crop› · call in col 91

Coloss. I, 15.

Colossians 1:15.

(printed under page 50)

(30) ‹not visible in the page-foot crop› · call in col 91

Hebr. I, 3.

Hebrews 1:3.

(printed under page 50)

(31) ‹not visible in the page-foot crop› · call in col 91

Joan. XIV, 9.

John 14:9.

(printed under page 50)

(32) ‹not visible in the page-foot crop› · call in col 91

Marc. VIII, 38.

Mark 8:38.

(printed under page 50)

(33) ‹not visible in the page-foot crop› · call in col 91

Joan. V, 23.

John 5:23.

(printed under page 50)

(34) ‹not visible in the page-foot crop› · call in col 91

Joan. I, 14.

John 1:14.

(printed under page 50)

(35) ‹not visible in the page-foot crop› · call in col 91

ibid. 18.

Ibid. (John 1) 18.

(printed under page 50)

(36) ‹non honorificare Patrem› · call in col 91

Joan. V, 23.

John 5:23.

(printed under page 50)

(83) ‹not visible in the page-foot crop› · call in col 91

Φαμέν. Duo codices mss. φῶμεν.

"We say". Two manuscripts read φῶμεν ("let us say").

(printed under page 50)

(84) ‹not visible in the page-foot crop› · call in col 91

Ὁ μονογενὴς Θεός. Haec desunt in uno codice ms., sed in quinque aliis leguntur. Editi ὁ μονογενὴς Υἱός contra veterum codicum fidem et ipsius Basilii testimonium, qui declarat, cap. 8 hujus libri, Christum a Scriptura vocari unigenitum Deum. Unde patet eum sic legisse uti edidimus. Hoc ipso in loco codices duo ἐν τοῖς κόλποις, alius ἐν τῷ κόλπῳ.

"The only-begotten God". These words are missing in one manuscript, but are read in five others. The printed editions read ὁ μονογενὴς Υἱός ("the only-begotten Son"), against the witness of the old manuscripts and the testimony of Basil himself, who declares in chapter 8 of this book that Christ is called by Scripture the only-begotten God. Hence it is plain that he read as we have printed. In this same place two manuscripts read ἐν τοῖς κόλποις, another ἐν τῷ κόλπῳ.

(printed under page 50)

(85) ‹not visible in the page-foot crop› · call in col 91

Ἐπιδεομένοις. Sic mss. quatuor. Editi ὑποδεομένοις.

"To those in need". So four manuscripts. The printed editions read ὑποδεομένοις.

(printed under page 50)

Page

running head: 91 S. BASILII MAGNI
marginal letters: A asserant. Discant igitur; B Patre. Rursus: Unigenitus Deus; C (not seen: top image only); D (not seen: top image only)
old-edition numerals: 12 after splendor (Latin)
other: FACING LATIN VERSION, NOT SET (§15 continued; top image only read)

PG 32:92

τὸ τῆς ἀξίας ὑποδεὲς διὰ τῆς φωνῆς ταύτης δηλοῦσθαι λέγειν. Μανθανέτωσαν τοίνυν, ὅτι Χριστὸς Θεοῦ δύναμις, καὶ Θεοῦ σοφία, καὶ ὅτι εἰκὼν Θεοῦ τοῦ ἀοράτου, καὶ ἀπαύγασμα τῆς δόξης, καὶ ὅτι τοῦτον ὁ Πατὴρ ἐσφράγισεν ὁ Θεὸς, ὅλον αὐτῷ ἑαυτὸν ἐντυπώσας. Ταύτας τοίνυν, καὶ ὅσαι ταύταις συγγενεῖς κατὰ πᾶσάν εἰσι τὴν Γραφὴν μαρτυρίαι, πότερον ταπεινωτικὰς εἶναί φαμεν, ἢ ὥσπερ τινὰς ἀναῤῥήσεις, τὸ μεγαλοπρεπὲς τοῦ Μονογενοῦς, καὶ τὸ πρὸς τὸν Πατέρα ἴσον τῆς δόξης ἀνακηρύττειν; Ἀκουέτωσαν δὲ καὶ αὐτοῦ τοῦ Κυρίου σαφῶς ὁμότιμον ἑαυτοῦ τὴν δόξαν τῷ Πατρὶ παριστῶντος, ἐν τῷ λέγειν· Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα· καὶ πάλιν· Ὅταν ἔλθῃ ὁ Υἱὸς ἐν τῇ δόξῃ τοῦ Πατρός· καὶ τὸ, Ἵνα τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα· καὶ τὸ, Ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός· καὶ τὸ, Ὁ μονογενὴς Θεὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρός. Ὧν μηδὲν ὑπολογισάμενοι, τὴν τοῖς ἐχθροῖς ἀφωρισμένην χώραν προστιθέασι τῷ Υἱῷ. Κόλπος μὲν γὰρ πατρικὸς Υἱῷ καθέδρα πρέπουσα· ἡ δὲ τοῦ ὑποποδίου χώρα τοῖς ἐπιδεομένοις τῆς ὑποπτώσεως. Ἡμεῖς μὲν οὖν, ἐφ' ἕτερα τὴν ὁρμὴν ἔχοντες, παρατρεχόντως τῶν μαρτυριῶν ἐφηψάμεθα· ἔξεστι δέ σοι κατὰ σχολὴν, συναγαγόντι τὰς ἀποδείξεις, τὸ τῆς δόξης ὕψος καὶ τὸ τῆς δυνάμεως ὑπερέχον τοῦ Μονογενοῦς κατιδεῖν. Καίτοι εὐγνώμονι ἀκροατῇ οὐδὲ ταῦτα μικρά· εἰ μή τις σαρκικῶς καὶ ταπεινῶς ἐξακούοι τοῦ δεξιοῦ καὶ τοῦ κόλπου, ὥστε τόπῳ τε τὸν Θεὸν περιγράφειν, καὶ ἀναπλάττειν σχῆμα, καὶ τύπον, καὶ θέσιν σωματικὴν, ἃ παρὰ πολὺ τῆς ἐννοίας τοῦ ἁπλοῦ καὶ ἀπείρου καὶ ἀσωμάτου διώρισται· πλήν γε δὴ, ὅτι τὸ τῆς ἐννοίας αὐτοῦ ταπεινὸν ἐπί τε Πατρὸς καὶ Υἱοῦ παραπλήσιον. Ὥστε οὐ καθαιρεῖ τοῦ Υἱοῦ τὴν ἀξίαν, ἀλλὰ προσλαμβάνει τὸ κρίμα τῆς εἰς τὸν Θεὸν βλασφημίας ὁ τὰ τοιαῦτα διεξιών. Ἐν οἷς γὰρ ἂν κατατολμήσῃ τοῦ Υἱοῦ, ταῦτα ἀνάγκη αὐτῷ μετατιθέναι πρὸς τὸν Πατέρα. Ὁ γὰρ τῷ Πατρὶ τὴν ἄνω χώραν εἰς προεδρίαν ἀποδιδοὺς, τὸν δὲ μονογενῆ Υἱὸν ὑποκαθῆσθαι λέγων, πάντα ἀκολουθοῦντα ἕξει τὰ σωματικὰ συμπτώματα τῷ ἑαυτοῦ ἀναπλασμῷ. Εἰ δὲ ταῦτα οἰνοπλήκτων καὶ ἐκ φρενίτιδος παραφόρων τὸν νοῦν τὰ φαντάσματα, πῶς εὐσεβὲς, τὸν τῇ φύσει, τῇ δόξῃ, τῷ ἀξιώματι συνημμένον μὴ μετὰ Πατρὸς προσκυνεῖν καὶ δοξάζειν τοὺς παρ' αὐτοῦ διδαχθέντας, ὅτι Ὁ

to say that inferiority of dignity is shown by this expression. Let them learn, then, that Christ is the power of God and the wisdom of God, and that He is the image of the invisible God, and the radiance of His glory, and that God the Father has sealed Him, stamping His whole self upon Him. These testimonies, then, and all those akin to them throughout the whole of Scripture, are we to say that they are humbling, or rather that they proclaim, like so many public announcements, the magnificence of the Only-begotten and His equality of glory with the Father? And let them hear the Lord Himself plainly presenting His own glory as of equal honour with the Father, when He says: He who has seen Me has seen the Father; and again: When the Son comes in the glory of the Father; and: That they may honour the Son, even as they honour the Father; and: We beheld His glory, glory as of the Only-begotten from the Father; and: The only-begotten God, who is into the bosom of the Father. Taking none of these into account, they assign to the Son the place set apart for His enemies. For the Father's bosom is a seat befitting the Son, while the place of the footstool belongs to those who need to be brought low beneath. We, then, with our course set for other matters, have touched on the testimonies in passing; but you may at your leisure gather the proofs together and behold the height of the glory and the surpassing power of the Only-begotten. And yet to a fair-minded hearer even these are not slight, unless someone takes "the right hand" and "the bosom" in a fleshly and lowly sense, so as both to circumscribe God in place and to imagine shape and form and bodily posture, things far removed from the conception of the simple, the infinite and the incorporeal; except indeed that the lowliness of his conception is the same in the case of Father and Son. So the man who argues such things does not pull down the dignity of the Son, but brings on himself the judgement for blasphemy against God. For whatever he dares against the Son he must necessarily transfer to the Father. For he who assigns the upper place to the Father for precedence, and says that the only-begotten Son sits below, will have all the bodily accidents following on his own imagining. And if these are the fancies of men drunk with wine and driven out of their mind by frenzy, how is it pious for those who have been taught by Him not to worship and glorify with the Father Him who is joined to Him in nature, in glory and in dignity, that He who

Editors' notes and page, col. 92

Page

running head: S. BASILII MAGNI 92
marginal letters: A τοὺς τὸ τῆς ἀξίας; B μῶσι τὸν Πατέρα· καὶ τὸ; C τόπῳ τε τὸν Θεὸν; D ἀξιώματι συνημμένον
old-edition numerals: (none)

PG 32:93

μὴ τιμῶν τὸν Υἱὸν οὐ τιμᾷ τὸν Πατέρα; Τί γὰρ καὶ φήσομεν; τίνα ἕξομεν δικαίαν ἀπολογίαν ἐπὶ τοῦ φοβεροῦ καὶ κοινοῦ τῆς κτίσεως πάσης δικαστηρίου, εἰ τοῦ Κυρίου σαφῶς ἐπαγγελλομένου ἥξειν ἐν τῇ δόξῃ τοῦ Πατρὸς, καὶ Στεφάνου θεασαμένου Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ Θεοῦ, καὶ Παύλου ἐν Πνεύματι διαμαρτυρομένου περὶ Χριστοῦ, ὅτι ἔστιν ἐν δεξιᾷ τοῦ Θεοῦ· καὶ τοῦ Πατρὸς λέγοντος, Κάθου ἐκ δεξιῶν μου· καὶ τοῦ ἁγίου Πνεύματος μαρτυροῦντος, ὅτι ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλοσύνης τοῦ Θεοῦ· ἡμεῖς τὸν σύνθρονον καὶ ὁμότιμον ἀπὸ τῆς πρὸς τὸ ἴσον σχέσεως ἐπὶ τὸ κάτω καταβιβάζοιμεν; Οἶμαι γὰρ τὴν μὲν στάσιν καὶ τὴν καθίδρυσιν τὸ πάγιον τῆς φύσεως καὶ πάντη στάσιμον ὑποφαίνειν, καθὸ καὶ ὁ Βαροὺχ, τὸ ἀκίνητον καὶ ἀμετάθετον τῆς τοῦ Θεοῦ διεξαγωγῆς ἐνδεικνύμενος, ἔφη τὸ, Σὺ καθήμενος εἰς τὸν αἰῶνα, καὶ ἡμεῖς ἀπολλύμενοι εἰς τὸν αἰῶνα· τὴν δεξιὰν δὲ χώραν δηλοῦν τὸ τῆς ἀξίας ὁμότιμον. Πῶς οὖν οὐ τολμηρὸν τῆς κατὰ τὴν δοξολογίαν κοινωνίας ἀποστερεῖν τὸν Υἱὸν, ὡς ἐν ἐλάττονι χώρᾳ τιμῆς τετάχθαι ἄξιον·

does not honour the Son does not honour the Father? For what shall we say? What just defence shall we have at the fearful tribunal common to the whole creation, if, when the Lord has plainly announced that He will come in the glory of the Father, and Stephen has seen Jesus standing at the right hand of God, and Paul has testified in the Spirit concerning Christ that He is at the right hand of God, and the Father says, Sit at My right hand, and the Holy Spirit bears witness that He sat down at the right hand of the majesty of God, we should bring down to the lower place Him who shares the throne and the honour, out of His relation of equality? For I think that standing and sitting signify the fixity of the nature and its entire stability, just as Baruch, showing the immovable and unchangeable manner of God's existence, said: You sit for ever, and we perish for ever; while the place on the right hand signifies equality of dignity. How then is it not reckless to deprive the Son of fellowship in the doxology, as though He deserved to be ranked in a lesser place of honour?

ΚΕΦΑΛΑΙΟΝ Ζʹ.

CHAPTER VII.

Πρὸς τοὺς λέγοντας μὴ ἁρμόζειν ἐπὶ Υἱοῦ λέγεσθαι τὸ « μεθ' οὗ » ἀλλὰ τὸ « δι' οὗ. »

Against those who say that "with whom" is not fitting to be said of the Son, but "through whom".

16. Ἀλλὰ τὸ μετ' αὐτοῦ λέγειν, φασὶν, ἀπεξενωμένον παντελῶς καὶ ἀσύνηθες· τὸ δὲ δι' αὐτοῦ τῷ τε λόγῳ τῆς Γραφῆς οἰκειότατον καὶ ἐν τῇ χρήσει τῆς ἀδελφότητος τετριμμένον. Τί οὖν ἡμεῖς πρὸς ταῦτα; Ὅτι μακάρια τὰ ὦτα τὰ μὴ ἀκούσαντα ὑμῶν, καὶ καρδίαι ὅσαι ἄτρωτοι ἀπὸ τῶν ὑμετέρων λόγων διεφυλάχθησαν. Ἀλλ' ὑμῖν λέγω τοῖς φιλοχρίστοις, ὅτι ἀμφοτέρας οἶδεν ἡ Ἐκκλησία τὰς χρήσεις, καὶ οὐδετέραν αὐτῶν παραιτεῖται ὡς ἀναιρετικὴν τῆς ἑτέρας. Ὅταν μὲν γὰρ τὸ μεγαλεῖον τῆς φύσεως τοῦ Μονογενοῦς καὶ τὴν τῆς ἀξίας ὑπεροχὴν θεωρῶμεν, μετὰ Πατρὸς εἶναι αὐτῷ μαρτυροῦμεν τὴν δόξαν· ὅταν δὲ τὴν εἰς ἡμᾶς χορηγίαν τῶν ἀγαθῶν ἐννοήσωμεν, ἢ τὴν ἡμῶν αὐτῶν προσαγωγὴν καὶ οἰκείωσιν πρὸς τὸν Θεὸν, δι' αὐτοῦ καὶ ἐν αὐτῷ ἐνεργεῖσθαι ὑμῖν τὴν χάριν ταύτην ὁμολογοῦμεν. Ὥστε ἡ μὲν ἰδία τῶν δοξολογούντων ἐστὶν, ἡ μεθ' οὗ· ἡ δὲ δι' οὗ τῶν εὐχαριστούντων ἐξαίρετος. Ψεῦδος δὲ κἀκεῖνο, ὅτι ἡ μεθ' οὗ φωνὴ τῆς τῶν εὐλαβῶν χρήσεως ἀπεξένωται. Ὅσοι γὰρ δι' εὐστάθειαν τρόπων τὸ τῆς ἀρχαιότητος σεμνὸν τοῦ καινοπρεποῦς προετίμησαν, καὶ ἀπαραποίητον τῶν πατέρων διεφύλαξαν τὴν παράδοσιν, κατά τε χώραν καὶ πόλιν ταύτῃ κέχρηνται τῇ φωνῇ. Οἱ δὲ διακορεῖς τῶν συνήθων καὶ τῶν παλαιῶν ὡς ἑώλων κατεπαιρόμενοι, οὗτοί εἰσιν οἱ τὰς νεωτεροποιίας παραδεχόμενοι,

16. But to say "with Him", they object, is utterly foreign and unaccustomed, while "through Him" is both most proper to the language of Scripture and well worn in the usage of the brotherhood. What then do we say to this? That blessed are the ears that have not heard you, and the hearts that have been kept unwounded by your words. But to you who love Christ I say that the Church knows both usages and rejects neither of them as destructive of the other. For when we contemplate the majesty of the nature of the Only-begotten and the pre-eminence of His dignity, we testify that the glory is His with the Father; but when we consider the bestowal of good things upon us, or our own access and adoption into kinship with God, we confess that this grace is wrought for you through Him and in Him. So the one, "with whom", is proper to those who give glory, while the other, "through whom", belongs specially to those who give thanks. And that too is false, that the expression "with whom" is foreign to the usage of the devout. For all those who, from steadiness of character, have preferred the venerableness of antiquity to novelty, and have kept unaltered the tradition of the fathers, both in country and in city, have used this expression. But those who are sated with what is customary and inveigh against the old as stale, these are the ones who welcome innovations,

Editors' notes and page, col. 93

Footnotes

(37) ‹not visible in the page-foot crop› · call in col 94

Matth. XVI, 27.

Matthew 16:27.

(printed under page 51)

(38) ‹not visible in the page-foot crop› · call in col 94

Act. VII, 55.

Acts 7:55.

(printed under page 51)

(39) ‹not visible in the page-foot crop› · call in col 94

Rom. VIII, 34.

Romans 8:34.

(printed under page 51)

(40) ‹not visible in the page-foot crop› · call in col 94

Psal. CIX, 1.

Psalm 109 (110):1.

(printed under page 51)

(41) ‹not visible in the page-foot crop› · call in col 94

Hebr. VIII, 1.

Hebrews 8:1.

(printed under page 51)

(42) ‹not visible in the page-foot crop› · call in col 94

Baruch iii, 3.

Baruch 3:3.

(printed under page 51)

(86) ‹not visible in the page-foot crop› · call in col 94

Διαμαρτυρομένου. Sic tres codices; alii et editi διαμαρτυραμένου.

"Testifying". So three manuscripts; others and the printed editions read διαμαρτυραμένου.

(printed under page 51)

(87) ‹not visible in the page-foot crop› · call in col 94

Καταβιβάζοιμεν. Sic tres codices; melius quam in aliis et in editis καταβιβάζομεν.

"We should bring down". So three manuscripts; better than καταβιβάζομεν in others and in the printed editions.

(printed under page 51)

(88) ‹not visible in the page-foot crop› · call in col 94

Δοξολογίαν. Reg. quartus ἀξιολογίαν. Has voces, τὸν Υἱόν, quae mox sequuntur, e Reg. secundo addidimus.

"Doxology". The fourth Royal manuscript reads ἀξιολογίαν. The words τὸν Υἱόν, which follow just after, we have added from the second Royal manuscript.

(printed under page 51)

(89) ‹ἀπὸ τῶν ὑμετέρων› · call in col 94

Ἀπὸ τῶν. Deest praepositio in nonnullis codicibus. Paulo post duo codices mss. τὸ τέλειον τῆς φύσεως.

"From the". The preposition is missing in some manuscripts. A little later two manuscripts read τὸ τέλειον τῆς φύσεως.

(printed under page 51)

(90) ‹πρὸς τὸν Θεόν› · call in col 94

Πρὸς τὸν Θεόν. Additus ex veteribus libris articulus; moxque iisdem auctoribus mutatum quod legebatur in editis, ἐνεργεῖσθαι ἐν ἡμῖν.

"To God". The article is added from the old books; and just after, on the same authority, what was read in the printed editions, ἐνεργεῖσθαι ἐν ἡμῖν, has been changed.

(printed under page 51)

Footnotes

(43) ‹Jesum Christum› · call in col 95

Rom. I, 8.

Romans 1:8.

(printed under page 52)

(44) ‹in omnibus gentibus› · call in col 95

ibid. 5.

Ibid. (Rom. 1) 5.

(printed under page 52)

(45) ‹stamus et gloriamur› · call in col 95

Rom. V, 2.

Romans 5:2.

(printed under page 52)

(46) ‹gratiam et apostolatum› · call in col 95

Rom. I, 5.

Romans 1:5.

(printed under page 52)

(47) ‹Per quem accessum habemus› · call in col 95

Rom. V, 2.

Romans 5:2.

(printed under page 52)

(48) ‹super omne nomen› · call in col 95

Philipp. II, 9.

Philippians 2:9.

(printed under page 52)

(91) ‹Ὅπερ ἔλεγον› · call in col 96

Ὅπερ ἔλεγον. Deest ὅπερ in duobus codicibus. Legitur in tribus aliis ἃ ἔλεγον. Statim editi διὸ καὶ μετά, sed deest conjunctio in codicibus mss.

"What they said". ὅπερ is missing in two manuscripts. In three others ἃ ἔλεγον is read. Immediately after, the printed editions read διὸ καὶ μετά, but the conjunction is missing in the manuscripts.

(printed under page 52)

(92) ‹ὁ Υἱὸς πάντως› · call in col 96

Ὁ Υἱός. Sic codices mss. Deest articulus in editis.

"The Son". So the manuscripts. The article is missing in the printed editions.

(printed under page 52)

(93) ‹ἐπὶ ποίας ἐννοίας› · call in col 96

Ἐπὶ ποίας ἐννοίας. Colbert. ἐπὶ ποίαις ἐννοίαις. Unus ex Regiis ἐπὶ ποίαν ἔννοιαν.

"On what notion". The Colbert manuscript reads ἐπὶ ποίαις ἐννοίαις. One of the Royal manuscripts reads ἐπὶ ποίαν ἔννοιαν.

(printed under page 52)

(94) ‹διὰ τοῦτο› · call in col 96

Διὰ τοῦτο. Hic incipit caput octavum in Reg. tertio et Colbert.

"For this reason". Here chapter eight begins in the third Royal manuscript and the Colbert.

(printed under page 52)

(95) ‹τῆς φύσεως› · call in col 96

Τῆς φύσεως. Erasmus perabsurde reddidit, naturam assumptam; quod erratum non impune tulit a Combefisio. Mox editio Paris. λέγει. Libri antiqui et edit. Basil. λέγειν.

"Of the nature". Erasmus rendered it most absurdly as "the assumed nature", an error for which Combefis did not let him off. Just after, the Paris edition reads λέγει. The old books and the Basel edition read λέγειν.

(printed under page 52)

Page

running head: 95 S. BASILII MAGNI
marginal letters: A mento, qui ornatum; B natura, separationem; C (not seen: top image only); D (not seen: top image only)
old-edition numerals: 14 before CAPUT VIII (Latin)
other: FACING LATIN VERSION, NOT SET (§16 end, CAPUT VIII with its Latin caption; top image only read)

PG 32:96

ὥσπερ ἐπὶ τῆς ἐσθῆτος οἱ φιλόκοσμοι τὴν ἐξηλλαγμένην ἀεὶ τῆς κοινῆς προτιμῶντες. Ἴδοις ἂν οὖν τῶν μὲν ἀγροίκων ἔτι καὶ νῦν ἀρχαιότροπον τὴν φωνήν· τῶν δὲ ἐντέχνων τούτων, καὶ ταῖς λογομαχίαις ἐντετριμμένων, ἐκ τῆς νέας σοφίας κεκαυτηριασμένα τὰ ῥήματα. Ὅπερ ἔλεγον τοίνυν οἱ πατέρες ἡμῶν, καὶ ἡμεῖς λέγομεν, ὅτι ἡ δόξα κοινὴ Πατρὶ καὶ Υἱῷ, διὸ μετὰ τοῦ Υἱοῦ τὴν δοξολογίαν προσάγομεν τῷ Πατρί. Ἀλλ' οὐ τοῦτο ἡμῖν ἐξαρκεῖ, ὅτι τῶν πατέρων ἡ παράδοσις· κἀκεῖνοι γὰρ τῷ βουλήματι τῆς Γραφῆς ἠκολούθησαν, ἐκ τῶν μαρτυριῶν, ἃς μικρῷ πρόσθεν ὑμῖν ἐκ τῆς Γραφῆς παρεθέμεθα, τὰς ἀρχὰς λαβόντες. Τὸ γὰρ ἀπαύγασμα μετὰ τῆς δόξης νοεῖται· καὶ ἡ εἰκὼν μετὰ τοῦ ἀρχετύπου· καὶ ὁ Υἱὸς πάντως σὺν τῷ Πατρί· οὐδὲ τῆς τῶν ὀνομάτων ἀκολουθίας, μή τί γε τῆς τῶν πραγμάτων φύσεως, τὸν χωρισμὸν δεχομένης.

just as, in dress, lovers of finery always prefer what departs from the common fashion. So you may see that among country folk the expression is still of the ancient stamp, while among these artful men, practised in wrangling over words, the phrases are branded with the new wisdom. What our fathers said, then, we too say: that the glory is common to Father and Son; and therefore we offer the doxology to the Father with the Son. Yet it is not enough for us that this is the tradition of the fathers; for they too followed the intention of Scripture, taking their starting points from the testimonies which a little earlier we set before you from Scripture. For the radiance is conceived together with the glory, and the image with the archetype, and the Son entirely with the Father; since not even the sequence of the names, still less the nature of the realities, admits of separation.

ΚΕΦΑΛΑΙΟΝ Ηʹ.

CHAPTER VIII.

Ποσαχῶς τὸ « δι' οὗ » καὶ ἐπὶ ποίας ἐννοίας ἁρμοδιώτερον τὸ « μεθ' οὗ· » ἐν ᾧ καὶ ἐξήγησις, πῶς ἐντολὴν λαμβάνει ὁ Υἱὸς, καὶ πῶς ἀποστέλλεται.

In how many senses "through whom" [is used], and in what sense "with whom" is more fitting; in which also is an explanation of how the Son receives a command, and how He is sent.

17. Ὅταν οὖν ὁ Ἀπόστολος εὐχαριστῇ τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ, καὶ πάλιν δι' αὐτοῦ λέγῃ τὴν χάριν εἰληφέναι καὶ τὴν ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσι τοῖς ἔθνεσιν, ἢ καὶ δι' αὐτοῦ τὴν προσαγωγὴν ἐσχηκέναι εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν καὶ καυχώμεθα, τὰς εἰς ἡμᾶς εὐεργεσίας αὐτοῦ παρίστησι, νῦν μὲν ἀπὸ Πατρὸς εἰς ἡμᾶς τῶν ἀγαθῶν τὴν χάριν διαβιβάζοντος, νῦν δὲ ἡμᾶς δι' ἑαυτοῦ προσάγοντος τῷ Πατρί. Ἐν μὲν γὰρ τῷ λέγειν, Δι' οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν, τὴν ἐκεῖθεν τῶν ἀγαθῶν χορηγίαν ἐμφαίνει· ἐν δὲ τῷ λέγειν, Δι' οὗ τὴν προσαγωγὴν ἐσχήκαμεν, τὴν ἡμετέραν πρόσληψιν καὶ οἰκείωσιν διὰ Χριστοῦ πρὸς τὸν Θεὸν γινομένην παρίστησιν. Ἆρ' οὖν ἡ ὁμολογία τῆς ἐνεργουμένης παρ' αὐτοῦ πρὸς ἡμᾶς χάριτος ὑφαίρεσίς ἐστι τῆς δόξης; ἢ μᾶλλον εἰπεῖν ἀληθέστερον, ὅτι πρέπουσα δοξολογίας ὑπόθεσις ἡ τῶν εὐεργετημάτων διήγησις; Διὰ τοῦτο εὕρομεν τὴν Γραφὴν οὐχ ἐξ ἑνὸς ὀνόματος τὸν Κύριον ἡμῖν παραδιδοῦσαν, οὐδὲ ἐκ τῶν ὅσα τῆς θεότητός ἐστιν αὐτοῦ μόνον καὶ τοῦ μεγέθους δηλωτικὰ, ἀλλὰ νῦν μὲν τοῖς τῆς φύσεως χαρακτηριστικοῖς κεχρημένην· οἶδε γὰρ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα τοῦ Υἱοῦ καὶ Υἱὸν ἀληθινὸν λέγειν, καὶ μονογενῆ Θεὸν, καὶ δύναμιν Θεοῦ, καὶ σοφίαν, καὶ Λόγον. Καὶ πάλιν μέντοι διὰ τὸ πολύτροπον τῆς εἰς ἡμᾶς χάριτος, ἣν διὰ τὸν τῆς ἀγαθότητος κατὰ τὴν πολυποίκιλον αὐτοῦ σοφίαν τοῖς δεομένοις παρέχεται, μυρίαις αὐτὸν ἑτέραις προσηγορίαις

17. When, then, the Apostle gives thanks to God through Jesus Christ (Rom. 1:8), and again says that through Him he has received grace and apostleship for the obedience of faith among all the nations (Rom. 1:5), or that through Him we have obtained access into this grace in which we stand and boast (Rom. 5:2), he is presenting His benefits towards us, as He now conveys the grace of good things from the Father to us, and now brings us through Himself to the Father. For in saying, Through whom we have received grace and apostleship, he shows the supply of good things from thence; and in saying, Through whom we have obtained access, he presents our reception and adoption into kinship with God as coming about through Christ. Is the confession, then, of the grace worked by Him towards us a detraction from His glory? Or is it truer to say that the recital of His benefits is a fitting subject for doxology? For this reason we have found that Scripture does not deliver the Lord to us under one name, nor only by those names which show His Godhead and His greatness, but at one time it uses the terms that characterize His nature; for it knows the name above every name (Phil. 2:9) of the Son, and how to call Him true Son, and only-begotten God, and power of God, and wisdom, and Word. And again, however, on account of the manifold variety of the grace towards us, which, because of the [riches] of His goodness, according to His manifold wisdom, He supplies to those in need, it signifies Him by countless other appellations:

Editors' notes and page, col. 96

Footnotes

(91)–(95): called in this column (Greek only); set under n95 (printed under page 52).

Page

running head: S. BASILII MAGNI 96
marginal letters: A νοι, ὥσπερ ἐπὶ τῆς ἐσθῆτος; B Πατρί· οὐδὲ τῆς τῶν ὀνομάτων; C παρίστησι, νῦν μὲν ἀπὸ Πατρὸς; D σεως χαρακτηριστικοῖς
old-edition numerals: (none)

PG 32:97

ἀποσημαίνει· ποτὲ μὲν ποιμένα λέγουσα, ποτὲ δὲ βασιλέα, καὶ πάλιν ἰατρὸν, καὶ τὸν αὐτὸν νυμφίον, καὶ ὁδὸν, καὶ θύραν, καὶ πηγὴν, καὶ ἄρτον, καὶ ἀξίνην, καὶ πέτραν. Ταῦτα γὰρ οὐ τὴν φύσιν παρίστησιν, ἀλλ', ὅπερ ἔφην, τὸ τῆς ἐνεργείας παντοδαπὸν, ἣν ἐκ τῆς περὶ τὸ ἴδιον πλάσμα εὐσπλαγχνίας κατὰ τὸ τῆς χρείας ἰδίωμα τοῖς δεομένοις παρέχεται. Τοὺς μὲν γὰρ προσπεφευγότας τῇ ἐπιστασίᾳ αὐτοῦ, καὶ τὸ εὐμετάδοτον δι' ἀνεξικακίας κατωρθωκότας, πρόβατα λέγει, καὶ ποιμὴν εἶναι τῶν τοιούτων ὁμολογεῖ, τῶν κατακουόντων αὐτοῦ τῆς φωνῆς, καὶ μὴ προσεχόντων διδαχαῖς ξενιζούσαις. Τὰ γὰρ ἐμὰ πρόβατα, φησὶ, τῆς ἐμῆς φωνῆς ἀκούει· βασιλεὺς δὲ τῶν ὑπεραναβεβηκότων ἤδη, καὶ τῆς ἐννόμου δεομένων ἐπιστασίας· καὶ θύρα δὲ, τῷ ἐπὶ τὰς σπουδαίας πράξεις διὰ τῆς ὀρθότητος τῶν προσταγμάτων ἐξάγειν, καὶ πάλιν ἀσφαλῶς αὐλίζειν τοὺς ἐπὶ τὸ τῆς γνώσεως ἀγαθὸν διὰ τῆς εἰς αὐτὸν πίστεως καταφεύγοντας. Ὅθεν, Δι' ἐμοῦ ἐάν τις εἰσέλθῃ, καὶ εἰσελεύσεται, καὶ ἐξελεύσεται, καὶ νομὴν εὑρήσει. Πέτρα δὲ, διὰ τὸ ἰσχυρὸν καὶ ἄσειστον καὶ παντὸς ἐρύματος ἀρραγέστερον εἶναι φυλακτήριον τοῖς πιστοῖς. Ἐν τούτοις τὸ, δι' αὐτοῦ, ἁρμοδιωτάτην τὴν χρῆσιν καὶ εὔσημον ἀποδίδωσιν, ὅταν ὡς θύρα καὶ ὡς ὁδὸς λέγηται. Ὡς μέντοι Θεὸς καὶ Υἱὸς, μετὰ Πατρὸς καὶ σὺν Πατρὶ τὴν δόξαν ἔχει· Ὅτι ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψει, ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Διόπερ ἀμφοτέραις κεχρήμεθα ταῖς φωναῖς, τῇ μὲν τὴν οἰκείαν αὐτοῦ ἀξίαν, τῇ δὲ τὴν χάριν τὴν πρὸς ἡμᾶς διαγγέλλοντες.

now calling Him shepherd, now king, and again physician, and the same One bridegroom, and way, and door, and fountain, and bread, and axe, and rock. For these set forth not the nature but, as I said, the manifold variety of the operation which, out of His tender compassion towards His own creature, He provides to those in need according to the particular character of their need. Those who have taken refuge in His oversight, and through forbearance have achieved readiness to share, He calls sheep, and He acknowledges Himself to be the shepherd of such as these, who hearken to His voice and do not give heed to strange teachings. For My sheep, He says, hear My voice. And He is king of those who have already risen higher and stand in need of lawful governance; and door, too, because by the rightness of His precepts He leads out to earnest deeds, and again brings safely into the fold those who, through faith in Him, flee for refuge to the good of knowledge. Hence: Through Me if anyone enters, he shall both go in and go out, and shall find pasture. And rock, because He is for the faithful a strong and unshakeable safeguard, more unbreakable than any fortress. In these the 'through Him' yields a most fitting and clear usage, when He is called door and way. But as God and Son He has the glory with the Father and together with the Father: That at the name of Jesus every knee shall bow, of things in heaven and of things on earth and of things under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Therefore we use both expressions, proclaiming by the one His own dignity, by the other the grace that is towards us.

18. Δι' αὐτοῦ γὰρ πᾶσα βοήθεια τῶν ψυχῶν, καὶ καθ' ἕκαστον εἶδος ἐπιμελείας ἰδιάζουσά τις προσηγορία ἐπινενόηται. Ὅταν μὲν γὰρ τὴν ἄμωμον ψυχὴν, τὴν μὴ ἔχουσαν σπίλον ἢ ῥυτίδα, ὡς ἁγνὴν παρθένον ἑαυτῷ παραστήσηται, νυμφίος προσαγορεύεται· ὅταν δὲ κεκακωμένην ὑπὸ τῶν πονηρῶν πληγῶν τοῦ διαβόλου λάβῃ, βαρέως ἐνασθενοῦσαν ταῖς ἁμαρτίαις αὐτὴν ἐξιώμενος, ἰατρὸς ὀνομάζεται. Ἆρ' οὖν αἱ τοιαῦται ἡμῶν ἐπιμέλειαι εἰς τὸ ταπεινὸν τοὺς λογισμοὺς

18. For through Him is every help of souls, and for each kind of care some distinctive name has been devised. When He presents to Himself the unblemished soul, which has neither spot nor wrinkle, as a chaste virgin, He is called bridegroom; but when He takes it maltreated by the wicked blows of the devil, and heals it as it lies gravely sick in its sins, He is named physician. Do such cares of His for us, then, bring our thoughts

Editors' notes and page, col. 97

Footnotes

(49) ‹not visible in the page-foot crop› · call in col 98

Joan. X, 27.

John 10:27.

(printed under page 53)

(50) ‹not visible in the page-foot crop› · call in col 98

Joan. X, 9.

John 10:9.

(printed under page 53)

(51) ‹not visible in the page-foot crop› · call in col 98

I Cor. X, 4.

1 Corinthians 10:4.

(printed under page 53)

(52) ‹in gloria sit Dei Patris› · call in col 98

Philip. ii, 10, 11.

Philippians 2:10–11.

(printed under page 53)

(96) ‹not visible in the page-foot crop› · call in col 98

Προσπεφευγότας. Codices nonnulli προσφεύγοντας.

"Those who have fled for refuge". Some manuscripts read προσφεύγοντας.

(printed under page 53)

(97) ‹not visible in the page-foot crop› · call in col 98

Τὸ εὐμετάδοτον. Vitii suspicione aliqua laborat hic locus. Etsi enim justos appellari oves observat Basilius in psalm. xxviii, p. 121, διὰ τὸ ἥμερον καὶ μεταδοτικὸν ὧν ἔχει, ob lenitatem et rerum suarum communicationem; hic tamen non considerat in ovibus communicandi facilitatem, sed constantiam in sequendo pastore et peregrinis doctrinis rejiciendis. Regius secundus habet τὸ εὐμετάβολον, quae scriptura etsi vulnus augere videtur (pugnat enim animus facile mutabilis cum constantia in sequendo pastore), ad illud tamen sanandum magno usui esse potest. Nam si legamus levi facta immutatione τὸ ἀμετάβολον, qui per patientiam animum immutabilem praebuerunt, plana erit et apta sententia. Usitatae apud antiquos ejusmodi rationes loquendi, quamvis justos gratiae resistere et justitiae statu excidere posse non dubitarent. Sic Cyprianus coram proconsule aiebat: Bona voluntas, quae Deum novit, immutari non potest: Act. mart., p. 216. Sic etiam S. Felicitas Publio Urbis praefecto dicebat: Nec blandimentis tuis resolvi potero, nec terroribus frangi. Et Felix illius filiorum natu secundus: Immineant verbera, stent cruenta consilia; fides nostra nec vinci potest nec mutari. Basilius in psalm. vii, p. 103, gratiae acceptum refert rectum justi propositum et mentis immutabilitatem. Reg. 39 Moral., p. 263.

"Generosity in sharing". Some suspicion of corruption hangs over this passage. For although Basil observes, on Psalm 28, p. 121, that the just are called sheep διὰ τὸ ἥμερον καὶ μεταδοτικὸν ὧν ἔχει, "for their gentleness and their sharing of what is theirs", here nevertheless he is not considering readiness to share in sheep, but steadfastness in following the shepherd and in rejecting strange doctrines. The second Royal manuscript has τὸ εὐμετάβολον ("readiness to change"); although this reading seems to widen the wound (for a mind easily changed is at odds with steadfastness in following the shepherd), yet it can be of great use in healing it. For if, with a slight change, we read τὸ ἀμετάβολον, "who through patience showed an unchangeable mind", the sense will be plain and apt. Such manners of speaking were common among the ancients, although they did not doubt that the just could resist grace and fall from the state of justice. So Cyprian said before the proconsul: "A good will that knows God cannot be changed": Acts of the martyrs, p. 216. So too Saint Felicitas said to Publius, prefect of the City: "I can neither be loosened by your blandishments nor broken by your terrors." And Felix, the second of her sons by birth: "Let the scourges threaten, let bloody counsels stand; our faith can neither be conquered nor changed." Basil, on Psalm 7, p. 103, credits to grace the upright purpose of the just man and the unchangeableness of his mind. Moral Rule 39, p. 263.

(printed under page 53)

(98) ‹not visible in the page-foot crop› · call in col 98

Ἐπιστασίας. Reg. tertius βασιλείας. Mox e veteribus libris conjunctio καί addita ante θύρα, eademque auctoritate verbum φησί sublatum post vocem ἐμοῦ.

"Oversight". The third Royal manuscript reads βασιλείας ("kingship"). Just after, the conjunction καί is added from the old books before θύρα, and on the same authority the verb φησί is removed after the word ἐμοῦ.

(printed under page 53)

(99) ‹ὡς θύρα› · call in col 98

Ὡς θύρα. Editi addunt καὶ ὡς ποιμήν, sed assentior Combefisio has voces rejiciendas esse; nec leguntur in tribus codicibus. Paulo post codices mss. δόξαν. Editi δοξολογίαν.

"As door". The printed editions add καὶ ὡς ποιμήν ("and as shepherd"), but I agree with Combefis that these words are to be rejected; nor are they read in three manuscripts. A little later the manuscripts read δόξαν; the printed editions δοξολογίαν.

(printed under page 53)

Footnotes

(53) ‹not visible in the page-foot crop› · call in col 99

Rom. VIII, 37.

Romans 8:37.

(printed under page 54)

(54) ‹not visible in the page-foot crop› · call in col 99

Matth. XII, 21.

Matthew 12:21.

(printed under page 54)

(55) ‹not visible in the page-foot crop› · call in col 99

II Tim. II, 29.

2 Timothy 2:29 [as printed; the chapter has 26 verses].

(printed under page 54)

(56) ‹sortis sanctorum in lumine› · call in col 99

Coloss. I, 12, 13.

Colossians 1:12–13.

(printed under page 54)

(57) ‹appellatur via› · call in col 99

Joan. XIV, 6.

John 14:6.

(printed under page 54)

(58) ‹nosmetipsos extendentes› · call in col 99

Philipp. III, 13.

Philippians 3:13.

(printed under page 54)

(59) ‹nisi per me› · call in col 99

Joan. XIV, 6.

John 14:6.

(printed under page 54)

(1) ‹οὕτω γάρ› · call in col 99

Οὕτω γάρ, etc. Editi contra codicum mss. fidem habebant: ἐνεργουμένην ἐν πᾶσι τοῖς ἐπιτελουμένοις. Οὕτω γὰρ εὐσεβήσομεν.

"For so", etc. The printed editions, against the witness of the manuscripts, had: ἐνεργουμένην ἐν πᾶσι τοῖς ἐπιτελουμένοις. Οὕτω γὰρ εὐσεβήσομεν.

(printed under page 54)

(2) ‹ἐπορεγόμενοι› · call in col 99

Ἐπορεγόμενοι. Quidam codices ὀρεγόμενοι.

"Reaching out towards". Some manuscripts read ὀρεγόμενοι.

(printed under page 54)

(3) ‹χαρίζεται› · call in col 99

Χαρίζεται. Sic codices mss., non ut editi χαρίσεται. Mox in editis ὁ Κύριος ἡμῶν Ἰησοῦς πρὸς τόν, etc. Veteres libri ut in contextu.

"Grants". So the manuscripts, not χαρίσεται ("will grant") as in the printed editions. Just after, the printed editions read ὁ Κύριος ἡμῶν Ἰησοῦς πρὸς τόν, etc. The old books read as in the text.

(printed under page 54)

(4) ‹παρὰ τοῦ Πατρός› · call in col 99

Παρὰ τοῦ Πατρός. Περί in omnibus fere codicibus mss. Ibidem male in editis καὶ δι' αὐτοῦ. Conjunctio deest in mss.

"From the Father". Almost all the manuscripts read περί. In the same place the printed editions wrongly read καὶ δι' αὐτοῦ. The conjunction is missing in the manuscripts.

(printed under page 54)

Page

running head: 99 S. BASILII MAGNI
marginal letters: A tiones nostras eo deducet; B quod per imperium suae potentiae; C illi potentiam testimonio; D perducens. Nemo enim
old-edition numerals: 16 after et (peractis et)
other: FACING LATIN VERSION, NOT SET. All three images were read (the middle and bottom checked for full-width Greek lines; none).

PG 32:100

κατάγουσιν; ἢ τὸ ἐναντίον ἔκπληξιν τῆς μεγάλης δυνάμεως ὁμοῦ καὶ φιλανθρωπίας τοῦ σώζοντος ἐμποιοῦσιν, ὅτι καὶ ἠνέσχετο συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, καὶ ἐδυνήθη πρὸς τὸ ἡμέτερον ἀσθενὲς καταβῆναι; Οὐ γὰρ τοσοῦτον οὐρανὸς καὶ γῆ καὶ τὰ μεγέθη τῶν πελαγῶν, καὶ τὰ ἐν ὕδασι διαιτώμενα, καὶ τὰ χερσαῖα τῶν ζώων, καὶ τὰ φυτὰ, καὶ ἀστέρες, καὶ ἀὴρ, καὶ ὧραι, καὶ ἡ ποικίλη τοῦ παντὸς διακόσμησις τὸ ὑπερέχον τῆς ἰσχύος συνίστησιν, ὅσον τὸ δυνηθῆναι τὸν Θεὸν, τὸν ἀχώρητον, ἀπαθῶς διὰ σαρκὸς συμπλακῆναι τῷ θανάτῳ, ἵνα ἡμῖν τῷ ἰδίῳ πάθει τὴν ἀπάθειαν χαρίσηται. Κἂν λέγῃ δὲ ὁ Ἀπόστολος, ὅτι Ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς, οὐχὶ ταπεινήν τινα ὑπηρεσίαν ἐκ τῆς τοιαύτης φωνῆς ὑποβάλλει, ἀλλὰ τὴν ἐν τῷ κράτει τῆς ἰσχύος ἐνεργουμένην βοήθειαν. Αὐτὸς γὰρ δήσας τὸν ἰσχυρὸν, διήρπασεν αὐτοῦ τὰ σκεύη, ἡμᾶς, οἷς εἰς πᾶσαν ἐνέργειαν πονηρὰν κατεκέχρητο· καὶ ἐποίησε σκεύη εὔχρηστα τῷ Δεσπότῃ, τοὺς κατηρτισμένους εἰς πᾶν ἔργον ἀγαθὸν ἐκ τῆς ἑτοιμασίας τοῦ ἐφ' ὑμῖν. Οὕτω τὴν δι' αὐτοῦ προσαγωγὴν ἐσχήκαμεν πρὸς τὸν Πατέρα, μεταστάντες ἐκ τῆς ἐξουσίας τοῦ σκότους εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί. Μὴ τοίνυν ἐκ δουλικῆς ταπεινότητος ἠναγκασμένην ὑπηρεσίαν νοῶμεν, τὴν διὰ Υἱοῦ οἰκονομίαν, ἀλλὰ τὴν ἑκούσιον ἐπιμέλειαν, ἀγαθότητι καὶ εὐσπλαγχνίᾳ, κατὰ τὸ θέλημα τοῦ Θεοῦ καὶ Πατρὸς, περὶ τὸ ἴδιον πλάσμα ἐνεργουμένην. Οὕτω γὰρ εὐσεβήσομεν, ἐν πᾶσι τοῖς ἐπιτελουμένοις καὶ τελείαν αὐτῷ μαρτυροῦντες τὴν δύναμιν, καὶ οὐδαμοῦ τοῦ βουλήματος τοῦ πατρικοῦ διϊστῶντες. Ὥσπερ οὖν καὶ ὅταν ὁδὸς ὁ Κύριος λέγηται, πρὸς ὑψηλοτέραν ἔννοιαν, ἀλλ' οὐχὶ πρὸς τὴν ἐκ τοῦ προχείρου λαμβανομένην ὑποφερόμεθα. Τὴν γὰρ εἱρμῷ καὶ τάξει διὰ τῶν ἔργων τῆς δικαιοσύνης, καὶ τοῦ φωτισμοῦ τῆς γνώσεως ἐπὶ τὸ τέλειον προκοπὴν ὁδὸν ἐξακούομεν, ἀεὶ τοῦ πρόσω ἐπορεγόμενοι, καὶ τοῖς λειπομένοις ἑαυτοὺς ἐπεκτείνοντες, ἕως ἂν φθάσωμεν ἐπὶ τὸ μακάριον τέλος, τὴν Θεοῦ κατανόησιν, ἣν ὁ Κύριος δι' ἑαυτοῦ τοῖς εἰς αὐτὸν πεπιστευκόσι χαρίζεται. Ἀγαθὴ γὰρ ὄντως ὁδὸς, ἀπαρεξόδευτος καὶ ἀπλανὴς, ὁ Κύριος ἡμῶν, πρὸς τὸ ὄντως ἀγαθὸν, τὸν Πατέρα, φέρων. Οὐδεὶς γὰρ ἔρχεται, φησὶ, πρὸς τὸν Πατέρα εἰ μὴ δι' ἐμοῦ. Τοιαύτη μὲν οὖν ἡ ἡμετέρα πρὸς Θεὸν ἄνοδος διὰ τοῦ Υἱοῦ.

down to lowliness? Or, on the contrary, do they produce amazement at the great power and at the same time the love for mankind of the Saviour, in that He both endured to suffer with our infirmities and was able to come down to our weakness? For heaven and earth, and the vastnesses of the seas, and the creatures that live in the waters, and the land animals, and the plants, and stars, and air, and seasons, and the manifold ordering of the universe do not establish the surpassing greatness of His strength so much as this: that God, the Uncontainable, was able impassibly, through the flesh, to grapple with death, so that by His own suffering He might bestow on us freedom from suffering. And if the Apostle says, In all these things we are more than conquerors through Him who loved us, he does not suggest by such an expression some lowly service, but the help that is wrought in the might of His strength. For He Himself, having bound the strong man, plundered his goods, that is, us, whom he had misused for every evil activity; and He made of us vessels useful to the Master, those made ready for every good work out of the preparation of what lies in your power. So we have obtained our access through Him to the Father, transferred out of the power of darkness into the portion of the lot of the saints in the light. Let us not, then, think of the economy through the Son as a service compelled out of servile lowliness, but as the voluntary care, wrought in goodness and tender compassion according to the will of God and Father, towards His own creature. For thus shall we be pious: bearing witness to His perfect power in all that is accomplished, and nowhere separating Him from the Father's will. So, then, even when the Lord is called way, we are carried towards a loftier notion, and not towards the one taken from what lies at hand. For by way we understand the advance to perfection, in sequence and order, through the works of righteousness and the illumination of knowledge, ever reaching out towards what lies ahead and stretching ourselves out to what remains, until we arrive at the blessed end, the knowledge of God, which the Lord through Himself bestows on those who have believed in Him. For truly a good way, without byways and without wandering, is our Lord, leading to what is truly good, the Father. For no one comes, He says, to the Father except through Me. Such, then, is our ascent to God through the Son.

19. Ὁποία δὲ πάλιν καὶ ἡ παρὰ τοῦ Πατρὸς εἰς ἡμᾶς δι' αὐτοῦ χορηγία τῶν ἀγαθῶν, ἑξῆς ἂν εἴη λέγειν. Ὅτι, πάσης τῆς φύσεως, τῆς ἐν τῇ κτίσει, τῇ τε ὁρωμένῃ ταύτῃ καὶ τῇ νοουμένῃ, ἐπιμελείας

19. And what, again, is the supply of good things from the Father to us through Him, it would be fitting to tell next. Namely, that since all the nature that is in creation, both this which is seen and that which is perceived by the mind, of care

Editors' notes and page, col. 100

Page

running head: S. BASILII MAGNI 100 (head spans cols 99–100)
marginal letters: A γισμοὺς κατάγουσιν; B τὴν ἐν τῷ κράτει τῆς ἰσχύος; C μένοις καὶ τελείαν αὐτῷ; D μὲν οὖν ἡ ἡμετέρα
old-edition numerals: (none)

PG 32:101

ἐκ τοῦ Θεοῦ πρὸς τὸ συνέχεσθαι δεομένης, ὁ δημιουργὸς Λόγος, ὁ μονογενὴς Θεὸς, κατὰ τὸ μέτρον τῆς ἑκάστου χρείας, τὴν βοήθειαν ἐπινέμων, ποικίλας μὲν καὶ παντοδαπὰς διὰ τὸ τῶν εὐεργετουμένων πολυειδὲς, συμμέτρους γε μὴν ἑκάστῳ, κατὰ τὸ τῆς χρείας ἀναγκαῖον, τὰς χορηγίας ἐπιμετρεῖ. Τοὺς ἐν τῷ σκότῳ τῆς ἀγνοίας κατεχομένους φωτίζει· διὰ τοῦτο φῶς τὸ ἀληθινόν. Κρίνει, κατὰ τὴν τῶν ἔργων ἀξίαν ἀντιμετρῶν τὴν ἀντίδοσιν· διὰ τοῦτο κριτὴς δίκαιος. Ὁ γὰρ Πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ. Ἀνίστησιν ἐκ τοῦ πτώματος τοὺς ἀπὸ τοῦ ὕψους τῆς ζωῆς πρὸς ἁμαρτίαν ὑπολισθήσαντας· διὰ τοῦτο ἀνάστασις. Πάντα δὲ ποιεῖ τῇ ἐπαφῇ τῆς δυνάμεως, καὶ τῷ βουλήματι ἀγαθότητος ἐνεργῶν. Ποιμαίνει, φωτίζει, τρέφει, ὁδηγεῖ, ἰατρεύει, ἀνίστησιν. Οὐσιοῖ τὰ μὴ ὄντα, τὰ κτισθέντα συνέχει. Οὕτω τὰ ἐκ τοῦ Θεοῦ ἀγαθὰ διὰ τοῦ Υἱοῦ πρὸς ἡμᾶς ἀφικνεῖται, πλείονι τάχει τὰ καθ' ἕκαστον ἐνεργοῦντος ἢ ὡς ἂν λόγος ἐξίκοιτο. Οὔτε γὰρ ἀστραπαὶ, οὔτε φωτὸς ἐν ἀέρι οὕτω ταχεῖα διαδρομή· οὐκ ὀφθαλμῶν ὀξεῖαι ῥιπαί· οὐκ αὐτοῦ τοῦ ἡμετέρου νοήματος αἱ κινήσεις· ἀλλὰ πλέον τούτων ἕκαστον τῆς θείας ἐνεργείας κατὰ τὸ τάχος λείπεται, ἢ καθόσον τὰ νωθρότατα τῶν παρ' ἡμῖν ζώων, οὐκ ἂν εἴποιμι, πτηνῶν, οὐδὲ ἀνέμων, ἢ τῆς τῶν οὐρανίων φορᾶς, ἀλλ' αὐτοῦ τοῦ ἡμετέρου νοῦ, κατὰ τὴν κίνησιν ὑστερεῖ. Τίνος γὰρ ἂν καὶ παρατάσεως δέοιτο χρονικῆς ὁ φέρων τὰ σύμπαντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καὶ μὴ σωματικῶς ἐνεργῶν, μηδὲ χειρουργίας εἰς τὴν δημιουργίαν ἐπιδεόμενος, ἀλλὰ βουλήματι ἀβιάστῳ, ἀκολουθοῦσαν ἔχων τὴν φύσιν τῶν γινομένων; Ὡς ἡ Ἰουδὶθ, Ἐνόησας, φησὶ, καὶ παρέστησάν σοι πάντα ὅσα ἐνόησας. Ὅμως μέντοι, ἵνα μή ποτε ἐκ τοῦ μεγέθους τῶν ἐνεργουμένων περισπασθῶμεν εἰς τὸ φαντασθῆναι ἄναρχον εἶναι τὸν Κύριον, τί φησιν ἡ αὐτοζωή; Ἐγὼ ζῶ διὰ τὸν Πατέρα· καὶ ἡ τοῦ Θεοῦ δύναμις· Οὐ δύναται ὁ Υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδέν· καὶ ἡ αὐτοτελὴς σοφία· Ἐντολὴν ἔλαβον, τί εἴπω, καὶ τί λαλήσω· διὰ πάντων τούτων πρὸς τὴν τοῦ Πατρὸς ἡμᾶς σύνεσιν ὁδηγῶν, καὶ τὸ θαῦμα τῶν γινομένων ἐπ' αὐτὸν ἀναφέρων, ἵνα δι' αὐτοῦ τὸν Πατέρα γνῶμεν. Οὐ γὰρ ἐκ τῆς τῶν ἔργων διαφορᾶς ὁ Πατὴρ θεωρεῖται, τῷ ἰδιάζουσαν καὶ κατακεχωρισμένην ἐνέργειαν ἐπιδείκνυσθαι (ὅσα γὰρ βλέπει τὸν Πατέρα ποιοῦντα, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ), ἀλλ' ἐκ τῆς προσαγομένης αὐτῷ παρὰ τοῦ Μονογενοῦς δόξης τὸ θαῦμα τῶν γινομένων καρποῦται, πρὸς τῷ μεγέθει τῶν ποιημάτων καὶ ἐπ' αὐτῷ τῷ ποιητῇ ἀγαλλόμενος καὶ ὑψούμενος παρὰ τῶν ἐπιγινωσκόντων αὐτὸν Πατέρα

stands in need from God of being held together, the creating Word, the only-begotten God, apportioning help according to the measure of each one's need, metes out His supplies, various indeed and of every kind because of the many forms of those who receive His benefits, yet proportioned to each according to the necessity of the need. Those held fast in the darkness of ignorance He enlightens: for this reason He is the true light. He judges, measuring out the recompense according to the worth of the works: for this reason He is a just judge. For the Father judges no one, but has given all judgement to the Son. He raises from their fall those who have slipped from the height of life into sin: for this reason He is the resurrection. And He does all things by the touch of His power, working by the will of His goodness. He shepherds, He enlightens, He nourishes, He guides, He heals, He raises up. He gives being to the things that are not; the things created He holds together. Thus the good things from God reach us through the Son, who works in each case with greater speed than speech could attain. For neither lightnings nor the course of light through the air are so swift; not the darting glances of the eyes; not the movements of our own thought; but each of these falls further short of the divine operation in speed than the most sluggish of the animals among us lags in movement behind (I will not say birds, nor winds, nor the revolution of the heavenly bodies, but) our own mind itself. For what extension of time would He need who upholds all things by the word of His power, who does not work bodily nor stands in need of handiwork for His creating, but has the nature of the things that come to be following upon His unconstrained will? As Judith says: Thou didst think, and there stood before Thee all that Thou didst think. Nevertheless, lest we should ever be drawn away by the greatness of the works wrought into imagining that the Lord is without origin, what does the Very Life say? I live because of the Father. And the Power of God: The Son can do nothing of Himself. And the self-perfect Wisdom: I received a commandment, what I should say and what I should speak. Through all these He leads us to the understanding of the Father, and refers to Him the wonder of what is done, so that through Him we may know the Father. For the Father is not beheld from a difference of works, by His displaying a distinctive and separate operation (for whatever the Son sees the Father doing, these the Son also does likewise); but He reaps the wonder of what is done from the glory brought to Him by the Only-begotten, exulting over the greatness of the works and over the Maker Himself, and exalted by those who acknowledge Him as Father

Editors' notes and page, col. 101

Footnotes

(60) ‹not visible in the page-foot crop› · call in col 102

Joan. V, 22.

John 5:22.

(printed under page 55)

(61) ‹not visible in the page-foot crop› · call in col 102

Joan. XI, 25.

John 11:25.

(printed under page 55)

(62) ‹verbo virtutis suae› · call in col 102

Hebr. I, 3.

Hebrews 1:3.

(printed under page 55)

(63) ‹omnia quae cogitasti› · call in col 102

Judith ix, 4.

Judith 9:4.

(printed under page 55)

(64) ‹Ego vivo propter Patrem› · call in col 102

Joan. VI, 58.

John 6:58.

(printed under page 55)

(65) ‹a se facere quidquam› · call in col 102

Joan. V, 19.

John 5:19.

(printed under page 55)

(66) ‹et quid loquar› · call in col 102

Joan. XII, 49.

John 12:49.

(printed under page 55)

(67) ‹similiter facit› · call in col 102

Joan. V, 19.

John 5:19.

(printed under page 55)

(68) ‹propter quem omnia› · call in col 102

Hebr. II, 10.

Hebrews 2:10.

(printed under page 55)

(5) ‹not visible in the page-foot crop› · call in col 102

Κρίνει. Plerique codices mss. κρινεῖ, judicabit. Sed tamen nihil videtur mutandum.

"Judges". Most manuscripts read κρινεῖ, "will judge". Yet nothing seems to need changing.

(printed under page 55)

(6) ‹not visible in the page-foot crop› · call in col 102

Ῥιπαί. Sic editio Paris. ac Reg. secundus. Quinque alii et editio Basil. ῥοπαί.

"Rushes". So the Paris edition and the second Royal manuscript. Five others and the Basel edition read ῥοπαί.

(printed under page 55)

(7) ‹τὰ σύμπαντα› · call in col 102

Τὰ σύμπαντα. Sic codices sex, et paulo post χειρουργίας. Editi τὰ πάντα et χειρῶν ἐργασίας.

"All things together". So six manuscripts, and a little later χειρουργίας. The printed editions read τὰ πάντα and χειρῶν ἐργασίας.

(printed under page 55)

(8) ‹ὅσα γὰρ βλέπει› · call in col 102

Βλέπει. Sic antiqui codices: editi βλέπῃ. Non multo post sic habet Reg. secundus δι' οὗ τὰ πάντα καὶ εἰς ὃν τὰ πάντα.

"Sees". So the old manuscripts; the printed editions read βλέπῃ. Not much later the second Royal manuscript reads thus: δι' οὗ τὰ πάντα καὶ εἰς ὃν τὰ πάντα.

(printed under page 55)

Footnotes

(69) ‹not visible in the page-foot crop› · call in col 103

Joan. XVII, 10.

John 17:10.

(printed under page 56)

(70) ‹not visible in the page-foot crop› · call in col 103

I Cor. I, 24.

1 Corinthians 1:24.

(printed under page 56)

(71) ‹not visible in the page-foot crop› · call in col 103

Joan. I, 3.

John 1:3.

(printed under page 56)

(72) ‹not visible in the page-foot crop› · call in col 103

Coloss. I, 16.

Colossians 1:16.

(printed under page 56)

(73) ‹not visible in the page-foot crop› · call in col 103

Joan. XII, 49.

John 12:49.

(printed under page 56)

(74) ‹not visible in the page-foot crop› · call in col 103

ibid. 50.

Ibid. (John 12) 50.

(printed under page 56)

(75) ‹ejus qui misit me› · call in col 103

Joan. XIV, 24.

John 14:24.

(printed under page 56)

(76) ‹sic facio› · call in col 103

ibid. 31.

Ibid. (John 14) 31.

(printed under page 56)

(77) ‹omnia ostendit illi› · call in col 103

Joan. V, 20.

John 5:20.

(printed under page 56)

(78) ‹sapientiae et scientiae occulti› · call in col 103

Coloss. II, 3

Colossians 2:3.

(printed under page 56)

(9) ‹not visible in the page-foot crop› · call in col 103

Αὐτῷ. Sic plerique codices mss., melius multo quam in editione Paris. et secunda Basileensi αὐτοῦ.

"To him". So most manuscripts, much better than αὐτοῦ in the Paris edition and the second Basel edition.

(printed under page 56)

(10) ‹not visible in the page-foot crop› · call in col 103

Ἀλλὰ γὰρ πλήρης. Quamvis codices mss. habeant ἀλλὰ πλήρης γάρ, praeferenda tamen videtur vulgata scriptura.

"But indeed full". Although the manuscripts have ἀλλὰ πλήρης γάρ, the common reading nevertheless seems preferable.

(printed under page 56)

(11) ‹Καθὼς ἐνετείλατο› · call in col 103

Καθώς. Male in editis ante hanc vocem additur conjunctio καί quae abest a mss. Aliquanto post duo codices κέχρηται φωναῖς.

"As". In the printed editions the conjunction καί is wrongly added before this word; it is absent from the manuscripts. Somewhat later two manuscripts read κέχρηται φωναῖς.

(printed under page 56)

(12) ‹ἐκδεχώμεθα› · call in col 103

Ἐκδεχώμεθα. Unus codex ἐπιδεχώμεθα. Alius ἐπιδεχόμεθα. Duo alii ἐκδεχόμεθα.

"Let us take". One manuscript reads ἐπιδεχώμεθα; another ἐπιδεχόμεθα; two others ἐκδεχόμεθα.

(printed under page 56)

(13) ‹ἔμφασιν› · call in col 103

Ἔμφασιν. Tres codices ἔνδοσιν.

"Reflection". Three manuscripts read ἔνδοσιν ("giving").

(printed under page 56)

(14) ‹πάσης κτίσεως› · call in col 103

Πάσης. Tres mss. ἁπάσης.

"Of all". Three manuscripts read ἁπάσης.

(printed under page 56)

Page

running head: 103 S. BASILII MAGNI (head spans cols 103–104)
marginal letters: A nia mea tua sunt; B non quod instrumentali; C sermonem imperiosum; D tus, in quo sunt omnes
old-edition numerals: 18 after speciali
other: FACING LATIN VERSION, NOT SET. All three images read; no full-width Greek line on this page.

PG 32:104

τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ τὰ πάντα, καὶ δι' ὃν τὰ πάντα. Διὰ τοῦτό φησιν ὁ Κύριος· Τὰ ἐμὰ πάντα σά ἐστιν· ὡς ἐπ' αὐτὸν τῆς ἀρχῆς τῶν δημιουργημάτων ἀναγομένης· Καὶ τὰ σὰ ἐμά· ὡς ἐκεῖθεν αὐτῷ τῆς αἰτίας τοῦ δημιουργεῖν καθηκούσης, οὐ βοηθείαις χρωμένῳ πρὸς τὴν ἐνέργειαν, οὐδὲ ταῖς κατὰ μέρος ἐπιτροπαῖς· τὴν ἑκάστου ἔργου διακονίαν πιστευομένῳ· λειτουργικὸν γὰρ τοῦτό γε, καὶ τῆς θείας ἀξίας παμπληθὲς ἀποδέον· ἀλλὰ γὰρ πλήρης ὁ Λόγος τῶν πατρικῶν ἀγαθῶν, τοῦ Πατρὸς ἀπολάμψας, πάντα ποιεῖ κατὰ τὴν τοῦ γεννήσαντος ὁμοιότητα. Εἰ γὰρ κατὰ τὴν οὐσίαν ἀπαραλλάκτως ἔχει, ἀπαραλλάκτως ἕξει καὶ κατὰ τὴν δύναμιν. Ὧν δὲ ἡ δύναμις ἴση, ἴση που πάντως καὶ ἡ ἐνέργεια. Χριστὸς γὰρ Θεοῦ δύναμις, καὶ Θεοῦ σοφία. Καὶ οὕτω πάντα δι' αὐτοῦ ἐγένετο, καὶ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, οὐχ ὀργανικήν τινα οὐδὲ δουλικὴν ὑπηρεσίαν πληροῦντος, ἀλλὰ δημιουργικῶς τὸ πατρικὸν ἐπιτελοῦντος θέλημα.

of our Lord Jesus Christ, through whom are all things, and for whom are all things. For this reason the Lord says: All that is Mine is Thine, as though the origin of created things were referred back to Him; and Thine is Mine, as though from there the cause of creating came down to Him: not as one who uses helps for the work, nor as one entrusted by piecemeal commissions with the ministry of each work; for that would be the part of a servant, and falls immeasurably short of the divine dignity. But the Word, full of the Father's good things, having shone forth from the Father, does all things according to the likeness of Him who begot Him. For if in essence He is without variation, without variation will He be in power also. And of those whose power is equal, the operation too is surely altogether equal. For Christ is the power of God and the wisdom of God. And thus all things were made through Him, and all things have been created through Him and for Him; not as He fulfils some instrumental or servile service, but as He accomplishes the Father's will creatively.

20 Ὅταν οὖν λέγῃ· Ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα· καὶ πάλιν· Καθὼς εἴρηκέ μοι ὁ Πατὴρ, οὕτω λαλῶ· καὶ, Ὁ Λόγος ὃν ἀκούετε, οὐκ ἔστιν ἐμὸς, ἀλλὰ τοῦ πέμψαντός με· καὶ ἑτέρωθι· Καθὼς ἐνετείλατό μοι ὁ Πατὴρ, οὕτω ποιῶ· οὐχ ἀπροαίρετος ὢν, οὐδὲ ἀνόρμητος, οὐδὲ τὸ ἐκ τῶν συνθημάτων ἐνδόσιμον ἀναμένων, ταῖς τοιαύταις χρῆται φωναῖς· ἀλλὰ δηλῶν τὴν οἰκείαν γνώμην ἡνωμένως καὶ ἀδιαστάτως τοῦ Πατρὸς ἐχομένην. Ἆρα οὖν καὶ τὴν λεγομένην ἐντολὴν μὴ λόγον προστακτικὸν διὰ τῶν φωνητικῶν ὀργάνων ἐξαγγελλόμενον ἐκδεχώμεθα, περὶ τῶν ποιητέων τῷ Υἱῷ, ὡς ὑπηκόῳ, νομοθετοῦντα· ἀλλὰ θεοπρεπῶς νοῶμεν θελήματος διάδοσιν οἷόν τινος μορφῆς ἔμφασιν ἐν κατόπτρῳ, ἐκ Πατρὸς εἰς Υἱὸν ἀχρόνως διϊκνουμένην. Ὁ γὰρ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δείκνυσιν αὐτῷ. Ὥστε πάντα ὅσα ἔχει ὁ Πατὴρ, τοῦ Υἱοῦ ἐστιν, οὐ κατὰ μικρὸν προσγινόμενα, ἀλλ' ἀθρόως παρόντα. Οὐ γὰρ δήπου ἐν μὲν ἀνθρώποις ὁ τὴν τέχνην ἐκδιδαχθεὶς καὶ παγίαν αὐτῆς διὰ τῆς χρονίας μελέτης ἔχων τὴν ἕξιν ἐνιδρυμένην δύναται λοιπὸν κατὰ τοὺς ἐναποκειμένους αὐτῷ τῆς ἐπιστήμης λόγους καθ' ἑαυτὸν ἐνεργεῖν· ἡ δὲ τοῦ Θεοῦ σοφία, ὁ δημιουργὸς πάσης κτίσεως, ὁ ἀεὶ τέλειος, ὁ ἀδιδάκτως σοφὸς, ἡ τοῦ Θεοῦ δύναμις, ἐν ᾧ πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι, τῆς κατὰ μέρος ἐπιστασίας προσδεῖται, τὸν τρόπον αὐτῷ καὶ τὸ μέτρον τῶν ἐνεργειῶν ὁριζούσης. Ἦπου σύ γε καὶ παιδαγωγεῖον ἀνοίξεις ἐν τῇ ματαιότητί σου τῶν λογισμῶν, καὶ τὸν μὲν προκαθῆσθαι

20 When, then, He says: I have not spoken from Myself; and again: As the Father has said to Me, so I speak; and: The word which you hear is not Mine, but His who sent Me; and elsewhere: As the Father commanded Me, so I do: it is not as one without choice of His own, nor without impulse, nor waiting for the starting signal given by prearranged tokens, that He uses such expressions; but He is showing His own mind to be held fast to the Father in union and without separation. So let us not take what is called a commandment as a word of command uttered through the organs of speech, laying down the law to the Son, as to a subordinate, about what is to be done; but let us understand, in a manner befitting God, a transmission of will, like the reflection of some form in a mirror, passing from Father to Son timelessly. For the Father loves the Son, and shows Him all things. So that all things whatever the Father has are the Son's, not accruing to Him little by little, but present all at once. For surely it cannot be that among men one who has been thoroughly taught an art, and through long practice holds the habit of it firmly settled, is able thereafter to work by himself according to the principles of knowledge stored up in him, while the wisdom of God, the Maker of all creation, the ever perfect, the wise without being taught, the power of God, in whom are hidden all the treasures of wisdom and knowledge, stands in need of piecemeal supervision to define for Him the manner and the measure of His operations? Surely you will even open a schoolroom in the vanity of your reasonings, and the one you will make sit presiding

Editors' notes and page, col. 104

Page

running head: S. BASILII MAGNI 104 (head spans cols 103–104)
marginal letters: A τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ; B καὶ Θεοῦ σοφία. Καὶ οὕτω; C κτικὸν διὰ τῶν φωνητικῶν; D πάντες οἱ θησαυροὶ
old-edition numerals: (none)

PG 32:105

ποιήσεις ἐν διδασκάλου τάξει, τὸν δὲ παρεστάναι ἐν μαθητοῦ ἀπειρίᾳ· εἶτα ταῖς κατὰ μικρὸν προσθήκαις τῶν διδαγμάτων ἐκμανθάνοντα τὴν σοφίαν, καὶ προβιβαζόμενον εἰς τὸ τέλειον. Ἐκ δὲ τούτου, ἐὰν ἄρα εἰδῇς τὸ ἐν λογισμοῖς ἀκόλουθον διασώζειν, εὑρήσεις ἀεὶ μὲν τὸν Υἱὸν διδασκόμενον, οὐδέποτε δὲ φθάσαι πρὸς τὸ τέλειον δυνάμενον, διὰ τὸ ἄπειρον μὲν εἶναι τοῦ Πατρὸς τὴν σοφίαν, ἀπείρου δὲ τέλος καταληφθῆναι μὴ δύνασθαι. Ὥστε ὁ μὴ διδοὺς πάντα ἔχειν ἐξ ἀρχῆς τὸν Υἱὸν οὐδέποτε δώσει πρὸς τὸ τέλειον ἥξειν. Ἀλλὰ γὰρ αἰσχύνομαι τὸ ταπεινὸν τῆς ἐννοίας, εἰς ἣν ἐκ τῆς τοῦ λόγου ἀκολουθίας ὑπήχθην. Ἐπὶ οὖν τὰ ὑψηλὰ τοῦ λόγου πάλιν ἐπανέλθωμεν.

in the rank of a teacher, and the other stand by in a pupil's inexperience, then learning wisdom by little additions of lessons and being advanced to perfection. And from this, if indeed you know how to preserve consistency in reasoning, you will find the Son always being taught, yet never able to arrive at perfection, because the wisdom of the Father is infinite, and the end of what is infinite cannot be grasped. So he who does not grant that the Son has all things from the beginning will never grant that He will come to perfection. But indeed I am ashamed of the lowness of the notion to which I have been led down by the sequence of the argument. Let us, then, return again to the heights of the discourse.

21. Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα· οὐ τὸν χαρακτῆρα, οὐδὲ τὴν μορφήν· καθαρὰ γὰρ συνθέσεως ἡ θεία φύσις· ἀλλὰ τὸ ἀγαθὸν τοῦ θελήματος, ὅπερ, σύνδρομον ὂν τῇ οὐσίᾳ, ὅμοιον καὶ ἴσον, μᾶλλον δὲ ταὐτὸν ἐν Πατρὶ καὶ Υἱῷ θεωρεῖται. Τί οὖν τὸ, Γενόμενος ὑπήκοος; καὶ τὸ, Ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν; Ὅτι ἐκ τοῦ Πατρὸς τῷ Υἱῷ τὸ ὑπὲρ ἀνθρώπων ἐνεργῆσαι κατ' ἀγαθότητα. Σὺ δὲ κἀκείνων ἄκουε· ὅτι Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου· καὶ ὅτι Ἔτι ἁμαρτωλῶν ὄντων ἡμῶν, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανε. Πρόσεχε δὲ ἀκριβῶς καὶ ταῖς φωναῖς τοῦ Κυρίου, ὅτι, ὅταν ἡμᾶς περὶ τοῦ Πατρὸς ἐκπαιδεύσῃ, οἶδε ταῖς αὐθεντικαῖς καὶ δεσποτικαῖς κεχρῆσθαι φωναῖς, λέγων· Θέλω, καθαρίσθητι· καὶ, Σιώπα, πεφίμωσο· καὶ, Ἐγὼ δὲ λέγω ὑμῖν· καὶ τὸ, Ἄλαλον καὶ κωφὸν δαιμόνιον, ἐγώ σοι ἐπιτάσσω· καὶ ὅσα τοιαῦτα· ἵνα διὰ τούτων μὲν τὸν Δεσπότην ἡμῶν καὶ ποιητὴν γνωρίσωμεν, δι' ἐκείνων δὲ τὸν Πατέρα τοῦ Δεσπότου ἡμῶν καὶ ποιητοῦ διδαχθῶμεν. Οὕτω πανταχόθεν ὁ λόγος ἀληθὴς ἐπιδείκνυται, ὅτι τὸ διὰ τοῦ Υἱοῦ δημιουργεῖν τὸν Πατέρα οὔτε ἀτελῆ τοῦ Πατρὸς τὴν δημιουργίαν συνίστησιν, οὔτε ἄτονον τοῦ Υἱοῦ παραδηλοῖ τὴν ἐνέργειαν· ἀλλὰ τὸ ἡνωμένον τοῦ θελήματος παριστᾷ. Ὥστε ἡ, δι' οὗ, φωνὴ ὁμολογίαν τῆς προκαταρκτικῆς αἰτίας ἔχει, οὐκ ἐπὶ κατηγορίᾳ τοῦ ποιητικοῦ αἰτίου παραλαμβάνεται.

21. He who has seen Me has seen the Father: not the stamp, nor the form, for the divine nature is free of composition; but the goodness of the will, which, concurring with the essence, is seen as like and equal, or rather the same, in Father and Son. What, then, is meant by Having become obedient, and by He delivered Him up for us all? That the Son has it from the Father to work on behalf of men according to goodness. But hear these too: that Christ redeemed us from the curse of the law; and that While we were yet sinners, Christ died for us. Attend closely also to the words of the Lord: when He has instructed us about the Father, He knows how to use expressions of authority and mastery, saying: I will; be made clean; and, Be silent, be muzzled; and, But I say to you; and, Dumb and deaf spirit, I command you; and all such; so that through these we may come to know our Master and Maker, and through those be taught the Father of our Master and Maker. Thus from every side the argument is shown true, that the Father's creating through the Son neither makes the Father's creation imperfect nor indicates that the Son's operation is feeble, but sets forth the unity of the will. So the expression 'through whom' contains an acknowledgement of the antecedent cause; it is not adopted as an accusation against the efficient cause.

Editors' notes and page, col. 105

Footnotes

(79) ‹not visible in the page-foot crop› · call in col 106

Joan. XIV, 9.

John 14:9.

(printed under page 57)

(80) ‹not visible in the page-foot crop› · call in col 106

Philipp. II, 8.

Philippians 2:8.

(printed under page 57)

(81) ‹not visible in the page-foot crop› · call in col 106

Rom. VIII, 32.

Romans 8:32.

(printed under page 57)

(82) ‹a maledicto legis› · call in col 106

Galat. iii, 13.

Galatians 3:13.

(printed under page 57)

(83) ‹pro nobis mortuus est› · call in col 106

Rom. V, 8, 9.

Romans 5:8–9.

(printed under page 57)

(84) ‹Volo, mundare› · call in col 106

Matth. VIII, 3.

Matthew 8:3.

(printed under page 57)

(85) ‹Tace, obmutesce› · call in col 106

Marc. IV, 39.

Mark 4:39.

(printed under page 57)

(86) ‹Ego autem dico vobis› · call in col 106

Matth. V, 22 seqq.

Matthew 5:22 and following.

(printed under page 57)

(87) ‹ego tibi praecipio› · call in col 106

Marc. IX, 24.

Mark 9:24.

(printed under page 57)

(15) ‹not visible in the page-foot crop› · call in col 106

Πρὸς τὸ τέλειον. Sic Regii primus et tertius cum Colbert., quae scriptura paulo post confirmatur his verbis, πρὸς τὸ τέλειον ἕξειν. Editi πρὸς τὸ τέλος in primo loco.

"To perfection". So the first and third Royal manuscripts with the Colbert; this reading is confirmed a little later by these words, πρὸς τὸ τέλειον ἕξειν. The printed editions read πρὸς τὸ τέλος in the first place.

(printed under page 57)

(16) ‹not visible in the page-foot crop› · call in col 106

Ὑπήχθην. Sic codices mss. Editi vero ὑπηνέχθην. Nec multo post veteres quatuor libri ἀνέλθωμεν. Subinde editi ante haec verba, ἑώρακε τὸν Πατέρα, addunt φησί, quod abest a codicibus mss. et prima Basileensi editione.

"I was led". So the manuscripts. But the printed editions read ὑπηνέχθην. Not much later four old books read ἀνέλθωμεν. Next, the printed editions add φησί before the words ἑώρακε τὸν Πατέρα; it is absent from the manuscripts and the first Basel edition.

(printed under page 57)

(17) ‹not visible in the page-foot crop› · call in col 106

Ὑπήκοος. Editi addunt μέχρι θανάτου, sed praeter codicum mss. fidem. Ibidem editi et nonnulli codices παρέδωκεν ἑαυτόν. Sed cum sensus postulet, ut Filius a Patre traditus dicatur, sequi maluimus duos Regios codices, qui cum Colbertino habent αὐτόν. Praeterea manifestum est caput octavum Epistolae ad Romanos citari, non quintum Epistolae ad Ephesios, ubi non legitur pro omnibus.

"Obedient". The printed editions add μέχρι θανάτου ("unto death"), but against the witness of the manuscripts. In the same place the printed editions and some manuscripts read παρέδωκεν ἑαυτόν ("gave himself up"). But since the sense requires that the Son be said to have been given up by the Father, we have preferred to follow two Royal manuscripts, which with the Colbert have αὐτόν. Besides, it is plain that chapter eight of the Epistle to the Romans is cited, not chapter five of the Epistle to the Ephesians, where "for all" is not read.

(printed under page 57)

(18) ‹not visible in the page-foot crop› · call in col 106

Κατ' ἀγαθότητα. Reg. secundus καθ' υἱότητα, secundum filiationem.

"According to goodness". The second Royal manuscript reads καθ' υἱότητα, "according to sonship".

(printed under page 57)

(19) ‹περὶ τοῦ Πατρός› · call in col 106

Περὶ τοῦ Πατρός. Legendum contendit Combefisius, οὐ περὶ τοῦ Πατρός, sicque reddendum: cum de Patre non erudiret. Sic meo periculo emendes, inquit, quidquid decoquat Erasmus, et antiquo errore repraesentent codices. Sed doctissimi viri emendationem explodit codicum mss. auctoritas, ac ipsius etiam contextus clara et perspicua sententia, si sic interpretemur, Postquam nos de Patre erudivit; non ut Erasmus, cum nos de Patre erudiret.

"About the Father". Combefis contends that one should read οὐ περὶ τοῦ Πατρός, and render it thus: "when he was not teaching about the Father". "Emend it so at my risk," he says, "whatever Erasmus may boil down, and whatever the manuscripts may present by an ancient error." But the authority of the manuscripts explodes the most learned man's emendation, as does the clear and evident sense of the context itself, if we translate thus: "after he had taught us about the Father"; not, as Erasmus has it, "when he was teaching us about the Father".

(printed under page 57)

(20) ‹τοῦ θελήματος παριστᾷ› · call in col 106

Παριστᾷ. Duo codices παρίστησιν.

"Presents". Two manuscripts read παρίστησιν.

(printed under page 57)

Footnotes

(88) ‹scripture reference› · call in col 107

Joan. XV, 26.

John 15:26.

(printed under page 58)

(89) ‹scripture reference› · call in col 107

Psal. L, 12, 13.

Psalm 50 (51):12–13.

(printed under page 58)

(90) ‹scripture reference› · call in col 107

Joan. IV, 24.

John 4:24.

(printed under page 58)

(21) ‹Διδασκαλίᾳ (call above the visible foot)› · call in col 107

Διδασκαλίᾳ. Addunt editi, καὶ ὅτι δεσπότης τὸ Πνεῦμα, sed haec absunt a quinque codicibus mss. Statim editi περὶ ἁγίου Πνεύματος. Sed vox ἁγίου non reperitur in mss.

Διδασκαλίᾳ ("teaching"). The printed editions add καὶ ὅτι δεσπότης τὸ Πνεῦμα ("and that the Spirit is Lord"), but these words are absent from five manuscripts. Immediately after, the editions read περὶ ἁγίου Πνεύματος ("concerning the Holy Spirit"), but the word ἁγίου is not found in the manuscripts.

(printed under page 58)

(22) ‹Πνεῦμα ἡγεμονικόν (call above the visible foot)› · call in col 107

Πνεῦμα ἡγεμονικόν. Sic repetunt hanc vocem libri veteres.

Πνεῦμα ἡγεμονικόν ("the governing Spirit"). So the old books repeat this word.

(printed under page 58)

(23) ‹Παντός (call above the visible foot)› · call in col 107

Παντός. Sic codices mss. et editio prima Basil. In aliis editionibus legitur πάντων.

Παντός ("of all", singular). So the manuscripts and the first Basel edition. In other editions πάντων (plural) is read.

(printed under page 58)

(24) ‹Ἡγουμένην (call above the visible foot)› · call in col 107

Ἡγουμένην. Male in editis additum fuerat ψυχήν, quae vox nec in mss. codicibus legitur, et sententiae nitorem perturbat. Similis locus infra occurrit de eadem muliere Samaritana cap. 26, n. 4, ubi pariter non legitur ψυχήν.

Ἡγουμένην ("considering"). In the printed editions ψυχήν ("soul") had wrongly been added, a word which is not read in the manuscripts and spoils the clarity of the sentence. A similar passage occurs below, about the same Samaritan woman, chapter 26, no. 4, where likewise ψυχήν is not read.

(printed under page 58)

(25) ‹οὐκ ἐπισκευαστῶς› · call in col 107

Ἐπισκευαστῶς. Sic omnes codices mss. Editi ἐπισκευαστικῶς.

Ἐπισκευαστῶς ("by renewal"). So all the manuscripts. The editions have ἐπισκευαστικῶς.

(printed under page 58)

(26) ‹πλῆρες εὐθύς› · call in col 107

Πλῆρες εὐθύς. Sic omnes codices mss. Male in editis πλῆρες, εὐθές.

Πλῆρες εὐθύς ("full at once"). So all the manuscripts. The editions wrongly have πλῆρες, εὐθές.

(printed under page 58)

(27) ‹ὁλοσχερῶς μετεχόμενον› · call in col 107

Ὁλοσχερῶς μετεχόμενον. Immerito vituperat interpretationem Erasmi Combefisius, ac vertendum esse pronuntiat: qui integre, in totum plane participetur. Nam Basilius, qui probat hoc loco immensitatem Spiritus sancti, num dicere potuit eum a rebus creatis plene et in totum percipi? At Spiritum ita dividi et communicari, ut totus et integer maneat, sententia est Basilio digna et sanctis Patribus notissima. Unum ex omnibus proferam Ambrosium, qui Basilium imitatur et illustrat: Non enim totum effudit, inquit lib. I De Spiritu sancto, cap. 8, sed quod effudit, omnibus abundavit. Quod igitur nobis satis esse judicavit, effudit: et quod effusum est, non separatum est nec incisum: sed unitatem habet, quo aciem nostri cordis illuminet pro nostrae possibilitate virtutis. Denique tantum capimus, quantum profectus nostrae mentis acquirit. Inseparabilis est enim plenitudo gratiae spiritalis, sed nobis pro nostrae participatur facultate (continues)

Ὁλοσχερῶς μετεχόμενον ("wholly participated"). Combefis undeservedly finds fault with Erasmus's rendering, and declares that it should be translated: "who is participated entirely, plainly in the whole." For could Basil, who in this place is proving the immensity of the Holy Spirit, have said that he is perceived by created things fully and in the whole? But that the Spirit is so divided and communicated that he remains whole and entire is a judgement worthy of Basil and very well known to the holy Fathers. Out of them all I will bring forward one, Ambrose, who imitates and illustrates Basil: "For he did not pour out the whole," he says in book I On the Holy Spirit, chapter 8, "but what he poured out abounded for all. What therefore he judged to be enough for us, he poured out; and what was poured out is not separated nor cut off, but has unity, by which it may illumine the sight of our heart according to the possibility of our strength. In short, we take in as much as the progress of our mind acquires. For the fullness of spiritual grace is inseparable, but it is shared with us according to our (continues)

(printed under page 58)

Page

running head: 107 S. BASILII MAGNI
marginal letters: A beside the caption CAPUT IX.; B ‹compositam declarat. Quapropter›; C ‹perveniant ad proprium›; D in the footnote area ‹rat int…›
old-edition numerals: 19 before CAPUT IX.
other: FACING LATIN VERSION, NOT SET. Latin caption CAPUT IX and §22 in Latin; the page foot carries scripture notes and editors' notes (21)–(27).

PG 32:108

ΚΕΦΑΛΑΙΟΝ Θʹ. Ἀφοριστικαὶ ἔννοιαι περὶ τοῦ Πνεύματος, τῇ τῶν Γραφῶν ἀκολουθοῦσαι διδασκαλίᾳ.

CHAPTER IX. Defining notions concerning the Spirit, following the teaching of the Scriptures.

22. Ἤδη δὲ καὶ περὶ τοῦ Πνεύματος τὰς κοινὰς ἡμῶν ἐννοίας ὁποῖαί τινές εἰσιν ἐξετάσωμεν, τάς τε ἐκ τῶν Γραφῶν περὶ αὐτοῦ συναχθείσας ἡμῖν, καὶ ἃς ἐκ τῆς ἀγράφου παραδόσεως τῶν Πατέρων διεδεξάμεθα. Πρῶτον μὲν οὖν, τίς, ἀκούσας τῶν προσηγοριῶν τοῦ Πνεύματος, οὐ διανίσταται τῇ ψυχῇ, καὶ πρὸς τὴν ἀνωτάτω φύσιν τὴν ἔννοιαν ὑπεραίρει; Πνεῦμα γὰρ Θεοῦ εἴρηται, καὶ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται· Πνεῦμα εὐθὲς, Πνεῦμα ἡγεμονικόν. Πνεῦμα ἅγιον ἡ κυρία αὐτοῦ καὶ ἰδιάζουσα κλῆσις· ὅπερ δὴ μάλιστα παντὸς τοῦ ἀσωμάτου, καὶ καθαρῶς ἀΰλου τε καὶ ἀμεροῦς ὄνομά ἐστι. Διὸ καὶ ὁ Κύριος, τὴν ἐν τόπῳ προσκυνεῖσθαι τὸν Θεὸν ἡγουμένην διδάσκων, ὅτι ἀπερίληπτον τὸ ἀσώματον, Πνεῦμα, φησὶν, ὁ Θεός. Οὐ τοίνυν δυνατὸν, Πνεῦμα ἀκούσαντα, περιγεγραμμένην φύσιν ἐντυπῶσαι τῇ διανοίᾳ, ἢ τροπαῖς καὶ ἀλλοιώσεσιν ὑποκειμένην, ἢ ὅλως ὁμοίαν τῇ κτίσει· ἀλλὰ πρὸς τὸ ἀνωτάτω ταῖς ἐννοίαις χωροῦντα, νοερὰν οὐσίαν ἐπάναγκες ἐννοεῖν, ἄπειρον κατὰ δύναμιν, μεγέθει ἀπεριόριστον, χρόνοις ἢ αἰῶσιν ἀμέτρητον, ἄφθονον ὧν ἔχει καλῶν. Πρὸς ὃ πάντα ἐπέστραπται τὰ ἁγιασμοῦ προσδεόμενα· οὗ πάντα ἐφίεται τὰ κατ' ἀρετὴν ζῶντα, οἷον ἐπαρδόμενα τῇ ἐπιπνοίᾳ καὶ βοηθούμενα πρὸς τὸ οἰκεῖον ἑαυτοῖς καὶ κατὰ φύσιν τέλος. Τελειωτικὸν τῶν ἄλλων, αὐτὸ δὲ οὐδαμοῦ ἐλλεῖπον· οὐχ ἐπισκευαστῶς ζῶν, ἀλλὰ ζωῆς χορηγόν· οὐ προσθήκαις αὐξανόμενον, ἀλλὰ πλῆρες εὐθὺς, ἐν ἑαυτῷ ἱδρυμένον, καὶ πανταχοῦ ὄν. Ἁγιασμοῦ γένεσις, φῶς νοητὸν, πάσῃ δυνάμει λογικῇ πρὸς τὴν τῆς ἀληθείας εὕρεσιν οἷόν τινα καταφάνειαν δι' ἑαυτοῦ παρεχόμενον. Ἀπρόσιτον τῇ φύσει· χωρητὸν δι' ἀγαθότητα· πάντα μὲν πληροῦν τῇ δυνάμει, μόνοις δὲ ὂν μεθεκτὸν τοῖς ἀξίοις, οὐχ ἑνὶ μέτρῳ μετεχόμενον, ἀλλὰ κατ' ἀναλογίαν τῆς πίστεως διαιροῦν τὴν ἐνέργειαν. Ἁπλοῦν τῇ οὐσίᾳ, ποικίλον ταῖς δυνάμεσιν· ὅλον ἑκάστῳ παρὸν, καὶ ὅλον ἁπανταχοῦ ὄν. Ἀπαθῶς μεριζόμενον, καὶ ὁλοσχερῶς μετεχόμενον· κατὰ τὴν εἰκόνα τῆς ἡλιακῆς ἀκτῖνος,

22. But now let us examine also, concerning the Spirit, what sort our common notions are: both those which have been gathered for us out of the Scriptures concerning it, and those which we have received in succession from the unwritten tradition of the Fathers. First, then: who, having heard the appellations of the Spirit, is not raised up in soul, and does not lift his thought towards the highest nature? For it is called Spirit of God, and Spirit of the truth, which proceeds from the Father (John 15:26); a right Spirit, a governing Spirit (Ps. 51:10–11). Holy Spirit is its proper and peculiar designation, which indeed is, beyond all else, the name of what is incorporeal and purely immaterial and without parts. Wherefore also the Lord, teaching her who supposed that God is worshipped in a place that the incorporeal is uncontainable, says: God is Spirit (John 4:24). It is not possible, therefore, for one who has heard "Spirit" to imprint upon his understanding a nature circumscribed, or one subject to turnings and alterations, or altogether like to the creation; but, advancing with his conceptions towards the highest, he must of necessity conceive an intellectual substance, infinite in power, unbounded in magnitude, unmeasured by times or ages, ungrudging of the good things it has. Towards which are turned all things that stand in need of sanctification; which all things desire that live according to virtue, being as it were watered by its inbreathing and helped towards the end that is proper to themselves and according to nature. Perfective of the others, but itself in no respect deficient; not living by way of replenishment, but a supplier of life; not increased by additions, but full from the first, established in itself, and everywhere present. Origin of sanctification, intelligible light, furnishing through itself to every rational power, for the finding of the truth, a kind of clear shining. Unapproachable in nature, [yet] containable through goodness; filling all things by its power, yet participable by the worthy alone, participated not in one measure, but dividing its operation according to the proportion of faith. Simple in substance, manifold in powers; wholly present to each, and wholly present everywhere. Divided without being affected, and participated in whole; after the image of the sun's ray,

Editors' notes and page, col. 108

Footnotes

(21) ‹διδασκαλίᾳ› · call in col 108 (Greek caption, chapter IX)

"Teaching." The editions add "and that the Spirit is Lord", but these words are absent from five manuscripts. Immediately after, the editions have περὶ ἁγίου Πνεύματος; but the word ἁγίου is not found in the manuscripts.

(printed under page 58)

(22) ‹Πνεῦμα ἡγεμονικόν› · call in col 108 (Greek)

Πνεῦμα ἡγεμονικόν. Sic repetunt hanc vocem libri veteres.

"A governing Spirit." So the old books repeat this word.

(printed under page 58)

(23) ‹παντὸς› · call in col 108 (Greek)

Παντός. Sic codices mss. et editio prima Basil. In aliis editionibus legitur πάντων.

"Of all." So the manuscripts and the first Basel edition. In other editions πάντων is read.

(printed under page 58)

(24) ‹ἡγουμένην› · call in col 108 (Greek)

"Who supposed." In the editions ψυχήν ("soul") had wrongly been added, a word which is not read in the manuscripts and spoils the clarity of the sentence. A similar passage occurs below concerning the same Samaritan woman, ch. 26, n. 4, where likewise ψυχήν is not read.

(printed under page 58)

(25) ‹ἐπισκευαστῶς› · call in col 108 (Greek)

Ἐπισκευαστῶς. Sic omnes codices mss. Editi ἐπισκευαστικῶς.

"By way of replenishment." So all the manuscripts. The editions have ἐπισκευαστικῶς.

(printed under page 58)

(26) ‹εὐθὺς› · call in col 108 (Greek)

Πλῆρες εὐθύς. Sic omnes codices mss. Male in editis πλῆρες, εὐθές.

"Full from the first." So all the manuscripts. Wrongly in the editions πλῆρες, εὐθές.

(printed under page 58)

(27) ‹μετεχόμενον› · call in col 108 (Greek)

Ὁλοσχερῶς μετεχόμενον. Immerito vituperat interpretationem Erasmi Combefisius, ac vertendum esse pronuntiat: qui integre, in totum plane participetur. Nam Basilius, qui probat hoc loco immensitatem Spiritus sancti, num dicere potuit eum a rebus creatis plene et in totum percipi? At Spiritum ita dividi et communicari, ut totus et integer maneat, sententia est Basilio digna et sanctis Patribus notissima. Unum ex omnibus proferam Ambrosium, qui Basilium imitatur et illustrat: Non enim totum effudit, inquit lib. I De Spiritu sancto, cap. 8, sed quod effudit, omnibus abundavit. Quod igitur nobis satis esse judicavit, effudit: et quod effusum est, non separatum est nec incisum: sed unitatem habet, quo aciem nostri cordis illuminet pro nostrae possibilitate virtutis. Denique tantum capimus, quantum profectus nostrae mentis acquirit. Inseparabilis est enim plenitudo gratiae spiritualis, sed nobis pro nostrae participatur facultate naturae. Vide Basilii homiliam De fide pag. 133. Paulo post editi τὸ Πνεῦμα τὸ ἅγιον. Mss. ut in contextu.

"Participated in whole." Combefis unjustly finds fault with Erasmus's translation, and declares that it should be rendered "who is participated wholly, entirely in full". For could Basil, who in this place is proving the immensity of the Holy Spirit, have said that He is received fully and entirely by created things? But that the Spirit is so divided and communicated that He remains whole and entire is a view worthy of Basil and very well known to the holy Fathers. I shall bring forward one out of them all, Ambrose, who imitates and illustrates Basil: "For He did not pour out the whole," he says in Book I On the Holy Spirit, ch. 8, "but what He poured out abounded for all. What therefore He judged to be enough for us, He poured out; and what was poured out is not separated nor cut off, but has unity, by which it may illumine the sight of our heart according to the capacity of our strength. In short, we take in as much as the progress of our mind acquires. For the fullness of spiritual grace is inseparable, but it is participated by us according to the capacity of our nature." See Basil's homily On Faith, p. 133. A little later the editions have τὸ Πνεῦμα τὸ ἅγιον. The manuscripts as in the text.

(printed under pages 58–59)

Page

running head: BASILII MAGNI 108
marginal letters: A beside ΚΕΦΑΛΑΙΟΝ Θʹ.; B beside "ἀμεροῦς ὄνομά ἐστι"; C beside "ἐλλεῖπον· οὐχ ἐπισκευαστῶς"; D in the foot, beside "rat interpretationem" (note 27)
old-edition numerals: (none)

PG 32:109

ἧς ἡ χάρις, τῷ ἀπολαύοντι ὡς μόνῳ παροῦσα, καὶ γῆν ἐπιλάμπει καὶ θάλασσαν, καὶ τῷ ἀέρι ἐγκέκραται. Οὕτω δὴ καὶ τὸ Πνεῦμα ἑκάστῳ τῶν δεκτικῶν, ὡς μόνῳ παρὸν, διαρκῆ τοῖς πᾶσι τὴν χάριν ὁλόκληρον ἐπαφίησιν· οὗ ἀπολαύει τὰ μετέχοντα, ὅσον αὐτὰ πέφυκεν, οὐχ ὅσον ἐκεῖνο δύναται.

whose grace, present to the one who enjoys it as though to him alone, both lights up earth and sea and is blended with the air. So also the Spirit, present to each of those receptive of Him as though to him alone, sends forth His grace entire, sufficient for all; which those that partake enjoy as far as they themselves are by nature able, not as far as He is able [to give].

23. Οἰκείωσις δὲ Πνεύματος πρὸς ψυχὴν οὐχ ὁ διὰ τόπου προσεγγισμὸς (πῶς γὰρ ἂν πλησιάσαις τῷ ἀσωμάτῳ σωματικῶς;), ἀλλ' ὁ χωρισμὸς τῶν παθῶν, ἅπερ, ἀπὸ τῆς πρὸς τὴν σάρκα φιλίας ὕστερον ἐπιγινόμενα τῇ ψυχῇ, τῆς ἀπὸ τοῦ Θεοῦ οἰκειότητος ἠλλοτρίωσε. Καθαρθέντα δὴ οὖν ἀπὸ τοῦ αἴσχους, ὃ ἀνεμάξατο διὰ τῆς κακίας, καὶ πρὸς τὸ ἐκ φύσεως κάλλος ἐπανελθόντα, καὶ οἷον εἰκόνι βασιλικῇ τὴν ἀρχαίαν μορφὴν διὰ καθαρότητος ἀποδόντα, οὕτως ἐστὶ μόνως προσεγγίσαι τῷ Παρακλήτῳ. Ὁ δ', ὥσπερ ἥλιος, κεκαθαρμένον ὄμμα παραλαβὼν, δείξει σοι ἐν ἑαυτῷ τὴν εἰκόνα τοῦ ἀοράτου. Ἐν δὲ τῷ μακαρίῳ τῆς εἰκόνος θεάματι τὸ ἄῤῥητον ὄψει τοῦ ἀρχετύπου κάλλος. Διὰ τούτου καρδιῶν ἀνάβασις, χειραγωγία τῶν ἀσθενούντων, τῶν προκοπτόντων τελείωσις. Τοῦτο, τοῖς ἀπὸ πάσης κηλῖδος κεκαθαρμένοις ἐλλάμπον, τῇ πρὸς ἑαυτὸ κοινωνίᾳ πνευματικοὺς ἀποδείκνυσι. Καὶ ὥσπερ τὰ λαμπρὰ καὶ διαφανῆ τῶν σωμάτων, ἀκτῖνος αὐτοῖς ἐμπεσούσης, αὐτά τε γίνεται περιλαμπῆ, καὶ ἑτέραν αὐγὴν ἀφ' ἑαυτῶν ἀποστίλβει· οὕτως αἱ πνευματοφόροι ψυχαὶ, ἐλλαμφθεῖσαι παρὰ τοῦ Πνεύματος, αὐταί τε ἀποτελοῦνται πνευματικαὶ, καὶ εἰς ἑτέρους τὴν χάριν ἐξαποστέλλουσιν. Ἐντεῦθεν μελλόντων πρόγνωσις, μυστηρίων σύνεσις, κεκρυμμένων κατάληψις, χαρισμάτων διανομαὶ, τὸ οὐράνιον πολίτευμα, ἡ μετὰ ἀγγέλων χορεία, ἡ ἀτελεύτητος εὐφροσύνη, ἡ ἐν Θεῷ διαμονὴ, ἡ πρὸς Θεὸν ὁμοίωσις, τὸ ἀκρότατον τῶν ὀρεκτῶν, θεὸν γενέσθαι. Αἱ μὲν οὖν περὶ τοῦ ἁγίου Πνεύματος ἔννοιαι ἡμῶν, ἃς περὶ τοῦ μεγέθους αὐτοῦ καὶ τῆς ἀξίας καὶ τῶν ἐνεργημάτων ὑπ' αὐτῶν τῶν λογίων τοῦ Πνεύματος φρονεῖν ἐδιδάχθημεν, ὡς ὀλίγα ἀπὸ πολλῶν παραθέσθαι, τοιαῦται. Ἤδη δὲ πρὸς ἀντιλογικοὺς χωρητέον, πειρωμένους ἐλέγχειν τὰς ἀντιθέσεις, τὰς ἐκ τῆς ψευδωνύμου γνώσεως ἡμῖν προβαλλομένας.

23. But the Spirit's close union with the soul is not a drawing near through place (for how could you approach the incorporeal bodily?), but the separation from the passions, which, having come upon the soul afterwards out of its friendship towards the flesh, estranged it from its intimacy with God. Only when one has been cleansed, then, from the ugliness which he took upon himself through vice, and has come back to the beauty that is from nature, and has as it were given back to a royal image its ancient form through purity, only thus is it [possible] to draw near to the Paraclete. And He, like the sun, taking hold of a purified eye, will show you in Himself the image of the invisible. And in the blessed sight of the image you will see the ineffable beauty of the archetype. Through Him [come] the ascent of hearts, the leading by the hand of those who are weak, the perfecting of those who advance. He, shining upon those cleansed from every stain, shows them forth as spiritual by communion with Himself. And just as bright and transparent bodies, when a ray has fallen upon them, themselves become radiant and flash forth another beam from themselves, so the Spirit-bearing souls, illumined by the Spirit, are both themselves made spiritual and send forth the grace to others. Hence foreknowledge of things to come, understanding of mysteries, apprehension of things hidden, distributions of gifts of grace, the heavenly citizenship, the dance with angels, gladness without end, abiding in God, likeness to God, the highest of things to be desired: to become god. Such, then, are our notions concerning the Holy Spirit, which we have been taught by the very oracles of the Spirit to hold concerning His greatness and His dignity and His operations, so as to set down a few things out of many. But now we must go on against the contentious, attempting to refute the objections put forward against us out of the knowledge falsely so called.

ΚΕΦΑΛΑΙΟΝ Ιʹ. Πρὸς τοὺς λέγοντας μὴ χρῆναι συντάσσειν Πατρὶ καὶ Υἱῷ τὸ ἅγιον Πνεῦμα.

CHAPTER X. Against those who say that one must not rank the Holy Spirit with the Father and the Son.

24. Οὐ χρὴ, φασὶ, Πατρὶ καὶ Υἱῷ συντετάχθαι τὸ ἅγιον Πνεῦμα, διά τε τὸ τῆς φύσεως ἀλλότριον, καὶ

24. The Holy Spirit, they say, ought not to be ranked with the Father and the Son, both because of the strangeness of His nature and because of

Editors' notes and page, col. 109

Footnotes

(28) ‹πέφυκεν› · call in col 109 (Greek)

Πέφυκεν. Mendose in editis additur δύνασθαι, quod a nostris codicibus mss. abest. Videtur Erasmus legisse οὐχ ὅσον αὐτὰ πέφυκεν, ἀλλ' ὅσον ἐκεῖνο δύναται. Sic enim reddit: non quantum ipsa natura sua possunt capere, sed quantum potest ille. Funestissimam vocat hanc interpretationem Combefisius; sed tamen hic Erasmi videtur esse sensus, Spiritus sancti gratiam non ex hominum infirmitate, sed ex illius omnipotentia pendere.

"Are by nature [able]." In the editions δύνασθαι is wrongly added, which is absent from our manuscripts. Erasmus seems to have read "not as far as they themselves are by nature [able], but as far as it is able". For so he renders: "not as much as they themselves can take in by their own nature, but as much as He is able". Combefis calls this translation most pernicious; but Erasmus's sense here seems nevertheless to be that the grace of the Holy Spirit depends not on the weakness of men but on His omnipotence.

(printed under page 59)

(29) ‹ἀνάβασις› · call in col 109 (Greek)

Ἀνάβασις. Sic quinque codices: alius cum editis ἀναβάσεις. Ibidem χειραγωγίαι in uno codice.

"Ascent." So five manuscripts; another, with the editions, ἀναβάσεις. In the same place χειραγωγίαι in one manuscript.

(printed under page 59)

(30) ‹ἐμπεσούσης› · call in col 109 (Greek)

Ἐμπεσούσης. Duo codices ἐπιπεσούσης.

"Having fallen upon." Two manuscripts have ἐπιπεσούσης.

(printed under page 59)

(31) ‹ἀτελεύτητος› · call in col 109 (Greek)

Ἀτελεύτητος. Duo Regii codices ἀτέλεστος. Ibidem antiqui tres libri ἡ ἔνθεος διανομή.

"Without end." Two Royal manuscripts have ἀτέλεστος. In the same place three old books read ἡ ἔνθεος διανομή.

(printed under page 59)

(32) ‹Ἤδη δὲ› · call in col 109 (Greek)

Ἤδη δέ. Hic incipit caput decimum in quinque veteribus libris.

"But now." Here the tenth chapter begins in five old books.

(printed under page 59) (The end of note 27, "naturae. Vide Basilii homiliam … ut in contextu.", is printed at the head of this page's notes; it is set with note 27 in n108.)

Footnotes

(28) ‹Πέφυκεν (call above the visible foot)› · call in col 110

Πέφυκεν ("are by nature [able]"). In the editions δύνασθαι ("to be able") is wrongly added, which is absent from our manuscripts. Erasmus seems to have read οὐχ ὅσον αὐτὰ πέφυκεν, ἀλλ' ὅσον ἐκεῖνο δύναται ("not as much as they are by nature, but as much as that one can"). For so he renders it: "not as much as they themselves by their own nature can take in, but as much as he can." Combefis calls this interpretation most pernicious; and yet this seems to be Erasmus's sense: that the grace of the Holy Spirit depends not on the weakness of men but on his omnipotence.

(printed under page 59)

(29) ‹Ἀνάβασις (call above the visible foot)› · call in col 110

Ἀνάβασις. Sic quinque codices: alius cum editis ἀναβάσεις. Ibidem χειραγωγίαι in uno codice.

Ἀνάβασις ("ascent"). So five manuscripts; another, with the editions, has ἀναβάσεις ("ascents"). In the same place one manuscript has χειραγωγίαι ("leadings by the hand").

(printed under page 59)

(30) ‹ἀκτῖνος αὐτοῖς ἐμπεσούσης› · call in col 110

Ἐμπεσούσης. Duo codices ἐπιπεσούσης.

Ἐμπεσούσης ("falling upon"). Two manuscripts have ἐπιπεσούσης.

(printed under page 59)

(31) ‹ἡ ἀτελεύτητος› · call in col 110

Ἀτελεύτητος. Duo Regii codices ἀτέλεστος. Ibidem antiqui tres libri ἡ ἔνθεος διανομή.

Ἀτελεύτητος ("unending"). Two Royal manuscripts have ἀτέλεστος. In the same place three old books have ἡ ἔνθεος διανομή ("the divine distribution").

(printed under page 59)

(32) ‹Ἤδη δέ› · call in col 110

Ἤδη δέ. Hic incipit caput decimum in quinque veteribus libris.

Ἤδη δέ ("But now"). Here chapter ten begins in five old books.

(printed under page 59)

Footnotes

(91) ‹scripture reference› · call in col 111

Act. V, 29.

Acts 5:29.

(printed under page 60)

(92) ‹scripture reference› · call in col 111

Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 60)

(33) ‹Ἀποκρίνασθαι (call above the visible foot)› · call in col 111

Ἀποκρίνασθαι. Codices nonnulli ἀποκρίνεσθαι.

Ἀποκρίνασθαι ("to answer", aorist). Some manuscripts have ἀποκρίνεσθαι (present).

(printed under page 60)

(34) ‹Μηδὲ ἡμῖν (call above the visible foot)› · call in col 111

Μηδὲ ἡμῖν. Haec scriptura, quam Erasmus in interpretando sequitur, bilem movit Combefisio; ac legendum esse contendit, ut in quatuor mss. reperimus, τότε ἡμῖν, Tunc nobis vitio vertant, quod eos conjungimus. Sed prorsus immerito Erasmum vellicat, qui multo melius sententiae seriem perspexit. Fert enim conditionem adversariis Basilius, eosque undique constrictos tenet, ut his verbis, In nomine Patris et Filii et Spiritus sancti, vel Spiritum cum Patre et Filio conjungi negent, vel fateantur. Si conjungi negent, neque etiam se conjunctionis nomine incusari ab illis debere, cum nihil dicat neque sentiat ab hoc testimonio diversum, nec magis ex suis quam ex Christi verbis conjunctio sequatur. Si vero fateantur, immerito litem sibi ab illis impingi, quod Scripturam sequatur. Hanc esse Basilii sententiam perspiciet, quisquis leget attentius. Quamobrem retinenda fuit vulgata scriptura, quamvis altera in pluribus exstet codicibus.

Μηδὲ ἡμῖν ("nor [let them blame] us"). This reading, which Erasmus follows in his translation, stirred Combefis's bile; and he contends that one should read, as we find in four manuscripts, τότε ἡμῖν, "Then let them count it a fault in us that we join them." But he quite undeservedly picks at Erasmus, who saw the course of the thought much better. For Basil offers his adversaries a choice and holds them hemmed in on every side, so that by these words, "In the name of the Father and of the Son and of the Holy Spirit," they must either deny or admit that the Spirit is joined with the Father and the Son. If they deny that he is joined, then neither ought he to be accused by them on the charge of joining, since he says and thinks nothing different from this testimony, and the joining follows no more from his words than from Christ's. If they admit it, then the quarrel is undeservedly thrust upon him by them because he follows Scripture. Whoever reads more attentively will see that this is Basil's meaning. Therefore the common reading had to be kept, although the other is found in more manuscripts.

(printed under page 60)

(35) ‹Ἐξήρτηται (call above the visible foot)› · call in col 111

Ἐξήρτηται. Sic Colbertinus et duo codices a Combefisio citati. Reg. secundus ἔπηρται. Editi ἐξήρτηται.

Ἐξήρτηται ("depends"). So the Colbert manuscript and two manuscripts cited by Combefis. The second Royal manuscript has ἔπηρται. The editions have ἐξήρτηται.

(printed under page 60)

(36) ‹οἱ δῆθεν εὐγνώμονες› · call in col 111

Οἱ δῆθεν εὐγνώμονες. Recte observavit Billius illud, bonae fidei debitores, non sine ironia dictum fuisse.

Οἱ δῆθεν εὐγνώμονες ("the supposedly honest ones"). Billy rightly observed that the phrase "debtors of good faith" was said not without irony.

(printed under page 60)

(37) ‹λειτουργικὴν μετοικίζειν› · call in col 111

Μετοικίζειν. Nonnulli codices μετακομίζειν.

Μετοικίζειν ("to transfer"). Some manuscripts have μετακομίζειν ("to carry over").

(printed under page 60)

Page

running head: 111 S. BASILII MAGNI
marginal letters: A ‹naturae, partim quod dignitate›; B ‹tant quod eos conjungimus›; C ‹tuo exhortantur ad ferendas›; D ‹trudere : an non verum est›
old-edition numerals: 21 after ‹Filioque›
other: FACING LATIN VERSION, NOT SET. Latin of the end of §24 and §25; editors' notes (33)–(34) at page foot.

PG 32:112

τὸ τῆς ἀξίας καταδεές. Πρὸς οὓς δίκαιον τὴν τῶν ἀποστόλων φωνὴν ἀποκρίνασθαι, ὅτι Πειθαρχεῖν Θεῷ δεῖ μᾶλλον ἢ ἀνθρώποις. Εἰ γὰρ ὁ μὲν Κύριος σαφῶς ἐν τῇ παραδόσει τοῦ σωτηρίου βαπτίσματος προσέταξε τοῖς μαθηταῖς βαπτίζειν πάντα τὰ ἔθνη εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, οὐκ ἀπαξιῶν τὴν πρὸς αὐτὸ κοινωνίαν, οὗτοι δὲ μὴ χρῆναι αὐτὸ Πατρὶ καὶ Υἱῷ συντάσσειν λέγουσι· πῶς οὐχὶ τῇ τοῦ Θεοῦ διαταγῇ προδήλως ἀνθίστανται; Εἰ μὲν γὰρ οὐκ εἶναί φασι τὴν τοιαύτην σύνταξιν κοινωνίας τινὸς καὶ συναφείας δηλωτικὴν, εἰπάτωσαν, τί μὲν νομίζειν τοῦτο προσήκει; τίνα δὲ ἕτερον συναφείας τρόπον οἰκειότερον ἔχουσι; Καίτοιγε εἰ μὴ συνῆψεν ὁ Κύριος ἑαυτῷ καὶ τῷ Πατρὶ τὸ Πνεῦμα κατὰ τὸ βάπτισμα, μηδὲ ἡμῖν τὴν συνάφειαν ἐγκαλείτωσαν. Οὐδὲν γὰρ ἡμεῖς ἀλλοιότερον οὔτε φρονοῦμεν, οὔτε φθεγγόμεθα. Εἰ δὲ συνῆπται ἐκεῖ τῷ Πατρὶ καὶ τῷ Υἱῷ, καὶ οὐδεὶς οὕτως ἀναιδὴς ὥστε ἄλλο τι φῆσαι, μηδ' οὕτως ἡμῖν ἐγκαλείτωσαν, εἰ τοῖς γεγραμμένοις ἀκολουθοῦμεν.

the inferiority of His rank. To them it is right to answer with the voice of the apostles, that "We must obey God rather than men." For if the Lord, in the handing down of saving baptism, plainly commanded the disciples to baptize all the nations in the name of the Father and of the Son and of the Holy Spirit, not disdaining fellowship with Him, while these men say that one must not rank Him with the Father and the Son, how are they not openly setting themselves against the ordinance of God? For if they say that such a ranking-together is not indicative of any fellowship and conjunction, let them tell us what we ought to think it is, and what other mode of conjunction they hold to be more intimate. And indeed, if the Lord did not join the Spirit to Himself and to the Father in baptism, let them not charge us with the conjunction either; for we neither think nor utter anything different. But if He is there joined to the Father and to the Son, and no one is so shameless as to say anything else, then let them not charge us on this score either, if we follow what is written.

25. Ἀλλ' ἡ μὲν παρασκευὴ τοῦ καθ' ἡμῶν πολέμου ἐξήρτυται, καὶ πᾶσα διάνοια πρὸς ἡμᾶς τέταται, καὶ γλῶσσαι βλασφήμων ὧδε τοξεύουσι σφοδρότερον βάλλουσαι ἢ τὸν Στέφανον τότε τοῖς λίθοις οἱ χριστοφόνοι· μὴ λανθανέτωσαν δὲ, ὅτι πρόσχημα μὲν ἡμᾶς ὁ πόλεμος ἔχει, ἡ δὲ ἀλήθεια τῶν γινομένων πρὸς τὸ ὕψος βλέπει. Ὥστε ἐφ' ἡμᾶς μὲν δῆθεν τὰς μηχανὰς καὶ τὰς ἐνέδρας διασκευάζονται, καὶ ἀλλήλοις ἐγκελεύονται ἐπιβοηθεῖν, ὡς ἕκαστος ἔχει ἐμπειρίας ἢ ῥώμης. Πίστις δέ ἐστι τὸ πολεμούμενον, καὶ κοινὸς σκοπὸς ἅπασι τοῖς ἐναντίοις καὶ ἐχθροῖς τῆς ὑγιαινούσης διδασκαλίας τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως κατασεῖσαι, ἐκ τοῦ τὴν ἀποστολικὴν παράδοσιν ἐδαφισθεῖσαν ἀφανισθῆναι. Διὰ τοῦτο, ὡς τῶν χρεωφειλετῶν οἱ δῆθεν εὐγνώμονες, τὰς ἐκ τῶν ἐγγράφων ἀποδείξεις ἐπιβοῶνται, τὴν ἄγραφον τῶν Πατέρων μαρτυρίαν ὡς οὐδενὸς ἀξίαν ἀποπεμπόμενοι. Ἀλλ' οὐ γὰρ ὑφησόμεθα τῆς ἀληθείας, οὐδὲ δειλίᾳ τὴν συμμαχίαν προδώσομεν. Εἰ γὰρ ὁ μὲν Κύριος ὡς ἀναγκαῖον καὶ σωτήριον δόγμα τὴν μετὰ Πατρὸς σύνταξιν τοῦ ἁγίου Πνεύματος παραδέδωκε, τοῖς δὲ οὐχ οὕτω δοκεῖ, ἀλλὰ διαιρεῖν καὶ διασπᾷν καὶ ἐπὶ τὴν φύσιν τὴν λειτουργικὴν μετοικίζειν· πῶς οὐκ ἀληθὲς, ὅτι τὴν ἑαυτῶν βλασφημίαν κυριωτέραν ποιοῦνται τῆς τοῦ Δεσπότου νομοθεσίας; Φέρε

25. But the apparatus of the war against us has been fitted out, and every mind is bent upon us, and the tongues of blasphemers shoot here, striking harder than the Christ-slayers once struck Stephen with stones. Yet let it not escape notice that, while the war has us for its pretext, the truth of what is being done looks to what is on high. So it is against us, ostensibly, that they contrive their engines and their ambushes, and they urge one another on to lend help, each according to the experience or strength he has. But it is the faith that is warred upon, and the common aim of all the adversaries and enemies of sound teaching is to shake the firm foundation of faith in Christ, by razing the apostolic tradition to the ground and making it vanish. Therefore, like those debtors who are, forsooth, honest, they clamour for proofs from written documents, dismissing the unwritten testimony of the Fathers as worth nothing. But we will not give ground from the truth, nor betray our alliance out of cowardice. For if the Lord handed down the ranking of the Holy Spirit with the Father as a necessary and saving doctrine, while these men think otherwise, and would rather divide and tear Him away and remove Him to the ministering nature, how is it not true that they make their own blasphemy more authoritative than the Master's legislation? Come

Editors' notes and page, col. 112

Page

running head: S. BASILII MAGNI 112
marginal letters: A ‹τὸ τῆς ἀξίας καταδεές›; B ‹ἐγκαλείτωσαν. Οὐδὲν γὰρ›; C ‹λεύονται ἐπιβοηθεῖν›; D ‹πῶς οὐκ ἀληθές›
old-edition numerals: (none)

PG 32:113

δὴ οὖν, πᾶσαν φιλονεικίαν καταβαλόντες, οὕτω περὶ τῶν ἐν χερσὶ πρὸς ἀλλήλους διασκεψώμεθα.

then, laying aside all contentiousness, let us thus examine together the matters in hand.

26. Χριστιανοὶ πόθεν ἡμεῖς; Διὰ τῆς πίστεως, πᾶς τις ἂν εἴποι. Σωζόμεθα δὲ τίνα τρόπον; Ἀναγεννηθέντες δηλονότι διὰ τῆς ἐν τῷ βαπτίσματι χάριτος. Πόθεν γὰρ ἄλλοθεν; Εἶτα τὴν σωτηρίαν ταύτην διὰ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος βεβαιουμένην γνωρίσαντες, ὃν παρελάβομεν τύπον διδαχῆς προησόμεθα; Ἢ μεγάλων ἂν εἴη στεναγμῶν ἄξιον, εἴπερ εὑρισκόμεθα νῦν μακρυνόμενοι μᾶλλον ἀπὸ τῆς σωτηρίας ἡμῶν, ἢ ὅτε ἐπιστεύσαμεν· εἴπερ ἃ τότε προσεδεξάμεθα, νῦν ἀπαρνούμεθα. Ἴση ἐστὶν ἡ ζημία ἢ ἄμοιρόν τινα τοῦ βαπτίσματος ἀπελθεῖν, ἢ ἕν τι τῶν ἐκ τῆς παραδόσεως ἐλλεῖπον δέξασθαι. Τήν τε ὁμολογίαν, ἣν ἐπὶ τῆς πρώτης εἰσαγωγῆς κατεθέμεθα, ὅτε, ῥυσθέντες ἀπὸ τῶν εἰδώλων, προσήλθομεν Θεῷ ζῶντι, ὁ μὴ ἐπὶ παντὸς φυλάσσων καιροῦ, καὶ διὰ πάσης ἑαυτοῦ τῆς ζωῆς ὡς ἀσφαλοῦς φυλακτηρίου περιεχόμενος, ξένον ἑαυτὸν καθίστησι τῶν ἐπαγγελιῶν τοῦ Θεοῦ, τῷ ἰδίῳ χειρογράφῳ μαχόμενος, ὃ ἐπὶ τῆς κατὰ τὴν πίστιν ὁμολογίας κατέθετο. Εἰ γὰρ ἀρχή μοι ζωῆς τὸ βάπτισμα, καὶ πρώτη ἡμερῶν ἐκείνη ἡ τῆς παλιγγενεσίας ἡμέρα, δῆλον, ὅτι καὶ φωνὴ τιμιωτάτη πασῶν ἡ ἐν τῇ χάριτι τῆς υἱοθεσίας ἐκφωνηθεῖσα. Τὴν οὖν εἰσάγουσάν με εἰς τὸ φῶς, τὴν γνῶσιν Θεοῦ μοι χαρισαμένην παράδοσιν, δι' ἧς τέκνον ἀπεδείχθην Θεοῦ, ὁ τέως διὰ τὴν ἁμαρτίαν ἐχθρὸς, ταύτην προδῶ, ταῖς τούτων πιθανολογίαις παρατραπείς; Ἀλλὰ καὶ ἐμαυτῷ συνεύχομαι μετὰ τῆς ὁμολογίας ταύτης ἀπελθεῖν πρὸς τὸν Κύριον, καὶ αὐτοῖς παραινῶ, ἄσυλον διατηρῆσαι τὴν πίστιν, εἰς ἡμέραν Χριστοῦ, καὶ ἀχώριστον ἀπὸ Πατρὸς καὶ Υἱοῦ φυλάξαι τὸ Πνεῦμα, τὴν ἐπὶ τοῦ βαπτίσματος διδασκαλίαν ἔν τε τῇ ὁμολογίᾳ τῆς πίστεως διατηροῦντας καὶ ἐν τῇ τῆς δόξης ἀποπληρώσει.

26. Whence are we Christians? Through faith, anyone would say. And in what way are we saved? Plainly, by being born again through the grace given in baptism; for whence else? Then, having come to know that this salvation is made firm through the Father and the Son and the Holy Spirit, shall we throw away the form of teaching that we received? Truly it would be worthy of great groaning if we are now found farther from our salvation than when we believed, if what we then accepted we now deny. The loss is equal whether one departs this life without share in baptism, or receives one lacking a single thing of what comes from the tradition. And as for the confession which we laid down at our first introduction, when, delivered from idols, we came to the living God: whoever does not keep it on every occasion, and does not cling to it through the whole of his life as a sure safeguard, makes himself a stranger to the promises of God, fighting against his own handwriting, which he deposited in the confession of the faith. For if baptism is to me the beginning of life, and that day of regeneration the first of days, it is clear that the most precious utterance of all is the one spoken out in the grace of adoption. Shall I then betray the tradition that led me into the light, that bestowed on me the knowledge of God, through which I, until then an enemy because of sin, was declared a child of God, turned aside by these men's plausible talk? No; I pray for myself that I may depart to the Lord with this confession, and I exhort them to keep the faith inviolate until the day of Christ, and to guard the Spirit undivided from the Father and the Son, preserving the teaching given at baptism both in the confession of the faith and in the rendering of glory.

ΚΕΦΑΛΑΙΟΝ ΙΑʹ.

CHAPTER XI.

Ὅτι παραβάται οἱ τὸ Πνεῦμα ἀρνούμενοι.

That those who deny the Spirit are transgressors.

27. Τίνι οὐαί; τίνι θλίψις; τίνι ἀπορία καὶ σκότος; τίνι αἰωνία κατάκρισις; Οὐ τοῖς παραβάταις; οὐ τοῖς τὴν πίστιν ἀρνησαμένοις; Τίς δὲ τῆς ἀρνήσεως ἔλεγχος; Οὐχ ὅτι τὰς οἰκείας ὁμολογίας ἠθέτησαν; Ὡμολόγησαν δὲ τί, ἢ πότε; Πιστεύειν εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, ὅτε, ἀποταξάμενοι τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ, τὴν σωτήριον ἐκείνην ἀφῆκαν φωνήν. Τίς οὖν πρέπουσα τούτοις προσηγορία παρὰ τῶν τέκνων τοῦ φωτὸς ἐξευρέθη; Οὐχὶ παραβάται προσαγορεύονται, ὡς εἰς τὰς τῆς σωτηρίας αὐτῶν

27. To whom is woe? to whom affliction? to whom perplexity and darkness? to whom eternal condemnation? Is it not to the transgressors? not to those who have denied the faith? And what is the proof of the denial? Is it not that they have set at nought their own confessions? And what did they confess, or when? To believe in the Father and the Son and the Holy Spirit, when, renouncing the devil and his angels, they uttered that saving word. What fitting title, then, have the children of light found for these men? Are they not called transgressors, as men who, towards the covenants of their own salvation,

Editors' notes and page, col. 113

Footnotes

(38)–(42): called in this column (Greek only); set under n114 (printed under page 61).

Footnotes

(38) ‹εἴπερ ἃ τότε› · call in col 113

Εἴπερ ἅ. Sic nostri codices, non ut editi εἰ γὰρ ἅ. Paulo post particulam ἢ addidimus ante has voces ἕν τι τῶν, quae quidem voculae variis modis leguntur. Habet enim editio Basileensis ἤ τι τὸ τῆς, nonnulli codices ἢ ἓν τῶν, alii ut in textu. Unde suspicio est aliquid esse corrupti. Legerem libenter ἢ ἔν τινι τῶν, etc., cui scripturae gemella prorsus est interpretatio Erasmi.

Εἴπερ ἅ ("if indeed what"). So our manuscripts, not, as the editions, εἰ γὰρ ἅ. A little after, we have added the particle ἢ ("or") before the words ἕν τι τῶν ("some one of the"), which little words are indeed read in various ways. For the Basel edition has ἤ τι τὸ τῆς, some manuscripts ἢ ἓν τῶν, others as in the text. Hence the suspicion that something is corrupt. I would gladly read ἢ ἔν τινι τῶν, etc. ("or in some one of the"), a reading to which Erasmus's translation is an exact twin.

(printed under page 61)

(39) ‹φωνὴ τιμιωτάτη› · call in col 113

Τιμιωτάτη. Editi addunt μοί, sed haec vocula abest a codicibus mss.

Τιμιωτάτη ("most precious"). The editions add μοί ("to me"), but this little word is absent from the manuscripts.

(printed under page 61)

(40) ‹φῶς, τὴν γνῶσιν› · call in col 113

Εἰς τὸ φῶς, τὴν γνῶσιν. Sic veteres libri. Male in editis φῶς καὶ γνῶσιν. Paulo post iidem editi praeter codicum mss. fidem ὁ πρὸ ὀλίγου τέως.

Εἰς τὸ φῶς, τὴν γνῶσιν ("into the light, the knowledge"). So the old books. The editions wrongly have φῶς καὶ γνῶσιν ("light and knowledge"). A little after, the same editions, against the witness of the manuscripts, have ὁ πρὸ ὀλίγου τέως ("who a little before, until then").

(printed under page 61)

(41) ‹φυλάξαι τὸ Πνεῦμα› · call in col 113

Τὸ Πνεῦμα. Editi addunt τὸ ἅγιον, sed repugnant codices mss. Ibidem corrupte in editione Parisiensi κρατῆσαι διδασκαλίαν. Veteres libri et editio Basileensis ut in contextu.

Τὸ Πνεῦμα ("the Spirit"). The editions add τὸ ἅγιον ("the Holy"), but the manuscripts are against it. In the same place the Paris edition corruptly has κρατῆσαι διδασκαλίαν ("to hold fast the teaching"). The old books and the Basel edition read as in the text.

(printed under page 61)

(42) ‹τῆς σωτηρίας› · call in col 113

Τῆς σωτηρίας. Sic mss. codices. Editi σωτηρίους. Reg. secundus ibidem habet ἑαυτῶν.

Τῆς σωτηρίας ("of salvation"). So the manuscripts. The editions have σωτηρίους ("saving"). The second Royal manuscript has ἑαυτῶν ("their own") in the same place.

(printed under page 61)

Footnotes

(93) ‹scripture reference; numeral partly lost at the image edge, printed "³"› · call in col 115

1 Cor. XII, 3.

1 Corinthians 12:3.

(printed under page 62)

(94) ‹hic nobis enarravit› · call in col 115

Joan. I, 18.

John 1:18.

(printed under page 62)

(95) ‹Christum induistis› · call in col 115

Gal. III, 27.

Galatians 3:27.

(printed under page 62)

(96) ‹baptizati estis› · call in col 115

Rom. VI, 3.

Romans 6:3.

(printed under page 62)

(97) ‹Deus Spiritu sancto› · call in col 115

Act. X, 38.

Acts 10:38.

(printed under page 62)

(43) ‹Εἰς αὐτό (call above the visible foot)› · call in col 115

Εἰς αὐτό. Editi ac unus tantum codex ms. εἰς αὐτόν.

Εἰς αὐτό ("into it"). The editions and only one manuscript have εἰς αὐτόν ("into him").

(printed under page 62)

(44) ‹Τοῦτο (call above the visible foot)› · call in col 115

Τοῦτο. Editi ταύτην, repugnantibus omnibus codicibus mss. ac ipsa etiam prima Basileensi editione.

Τοῦτο ("this", neuter). The editions have ταύτην (feminine), against all the manuscripts and even the first Basel edition itself.

(printed under page 62)

(45) ‹Τὸν δὲ Υἱόν (call above the visible foot)› · call in col 115

Τὸν δὲ Υἱόν. Sic mss. codices. Editi καὶ τὸν Χριστόν. Nec multo post Reg. secundus et editio Paris. τοῦ ἁγίου Πνεύματος. Alii editi et mss. ut in contextu.

Τὸν δὲ Υἱόν ("but the Son"). So the manuscripts. The editions have καὶ τὸν Χριστόν ("and Christ"). Not long after, the second Royal manuscript and the Paris edition have τοῦ ἁγίου Πνεύματος ("of the Holy Spirit"). The other editions and the manuscripts read as in the text.

(printed under page 62)

(46) ‹Ὁ μὴ πιστεύσας (call above the visible foot)› · call in col 115

Ὁ μὴ πιστεύσας. Veteres aliquot libri ὁ μὴ πιστεύων. Ibidem codices omnes Κύριον Ἰησοῦν. Editi Κύριος Ἰησοῦς. Paulo post pro eo quod est in editis, ὁ μονογενὴς Υἱός, legendum videtur Θεός, ut in capite sexto hujus libri restituimus.

Ὁ μὴ πιστεύσας ("he who has not believed"). Some old books have ὁ μὴ πιστεύων ("he who does not believe"). In the same place all the manuscripts have Κύριον Ἰησοῦν (accusative); the editions Κύριος Ἰησοῦς (nominative). A little after, in place of what is in the editions, ὁ μονογενὴς Υἱός ("the only-begotten Son"), it seems one should read Θεός ("God"), as we restored it in the sixth chapter of this book.

(printed under page 62)

(47) ‹οὗτος ἡμῖν› · call in col 115

Οὗτος ἡμῖν. Ita mss. codices. Editi αὐτὸς ἡμῖν.

Οὗτος ἡμῖν ("this one, to us"). So the manuscripts. The editions have αὐτὸς ἡμῖν ("he himself, to us").

(printed under page 62)

(48) ‹εἰ μή› · call in col 115

Εἰ μή. Hanc voculam εἰ bis in hac verborum complexione addidimus, ac δυνατόν post ἐπικαλέσασθαι, auctoribus antiquis codicibus.

Εἰ μή ("unless"). We have added this little word εἰ twice in this phrase, and δυνατόν ("possible") after ἐπικαλέσασθαι, on the authority of the old manuscripts.

(printed under page 62)

(49) ‹τοῦ Πατρός› · call in col 115

Τοῦ Πατρός. Tres codices addunt καὶ τοῦ Υἱοῦ, quae voces in Colbertino deletae.

Τοῦ Πατρός ("of the Father"). Three manuscripts add καὶ τοῦ Υἱοῦ ("and of the Son"), words which are struck out in the Colbert manuscript.

(printed under page 62)

(50) ‹ὃν ἔχρισεν› · call in col 115

Ὃν ἔχρισεν. Editi ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ. Sed omnes codices mss. ut in contextu. Eosdem sequimur in hac voce, εἵνεκεν, pro eo quod erat in editis ἕνεκεν.

Ὃν ἔχρισεν ("whom he anointed"). The editions have ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ ("how God anointed him with the Holy Spirit"). But all the manuscripts read as in the text. We follow the same in this word, εἵνεκεν ("because"), in place of what was in the editions, ἕνεκεν.

(printed under page 62)

Page

running head: 115 S. BASILII MAGNI
marginal letters: A ‹perfugae ac praevaricatores›; B ‹Christus nihil illi proderit›; C beside the Latin caption CAPUT XII.; D ‹Nazarenum, quem unxit Deus›
old-edition numerals: 23 before ‹quam nec habere potest›
other: FACING LATIN VERSION, NOT SET. Latin of §27 end, caption CAPUT XII, §28 opening; editors' notes (43)–(46) at page foot.

PG 32:116

συνθήκας παρασπονδήσαντες; Τί οὖν εἴπω τὸν ἀρνησίθεον; τί δὲ τὸν ἀρνησίχριστον; Τί ἄλλο γε ἢ παραβάτην; Τῷ δὲ τὸ Πνεῦμα ἀρνησαμένῳ τίνα με βούλει προσηγορίαν θέσθαι; Οὐ τὴν αὐτὴν ταύτην, ὡς τὰς πρὸς Θεὸν παραβάντι συνθήκας; Οὐκοῦν ὁπότε καὶ ἡ ὁμολογία τῆς εἰς αὐτὸ πίστεως τὸν τῆς εὐσεβείας μακαρισμὸν προξενεῖ, καὶ ἡ ἄρνησις τῇ κατακρίσει τῆς ἀθεότητος ὑποβάλλει, πῶς οὐ φοβερὸν τοῦτο νῦν ἀθετῆσαι, οὐ πῦρ, οὐ ξίφος, οὐ σταυρὸν, οὐ μάστιγας, οὐ τροχὸν, οὐ στρεβλωτήρια φοβηθέντας, ἀλλὰ σοφίσμασι μόνοις καὶ παραγωγαῖς τῶν πνευματομάχων παρακρουσθέντας; Μαρτύρομαι παντὶ ἀνθρώπῳ ὁμολογοῦντι Χριστὸν, καὶ τὸν Θεὸν ἀρνουμένῳ, ὅτι Χριστὸς αὐτὸν οὐδὲν ὠφελήσει· ἢ Θεὸν ἐπικαλουμένῳ, τὸν δὲ Υἱὸν ἀθετοῦντι, ὅτι ματαία ἐστὶν ἡ πίστις αὐτοῦ· καὶ τῷ τὸ Πνεῦμα παραιτουμένῳ, ὅτι ἡ εἰς Πατέρα καὶ Υἱὸν πίστις αὐτῷ εἰς κενὸν ἀποβήσεται, ἣν οὐδὲ ἔχειν δύναται, μὴ συμπαρόντος τοῦ Πνεύματος. Οὐ πιστεύει μὲν γὰρ εἰς Υἱὸν ὁ μὴ πιστεύων τῷ Πνεύματι· οὐ πιστεύει δὲ εἰς Πατέρα ὁ μὴ πιστεύσας τῷ Υἱῷ. Οὔτε γὰρ δύναται εἰπεῖν Κύριον Ἰησοῦν εἰ μὴ ἐν Πνεύματι ἁγίῳ· καὶ, Θεὸν οὐδεὶς ἑώρακε πώποτε, ἀλλ' ὁ μονογενὴς Υἱὸς, ὁ ὢν ἐν τοῖς κόλποις τοῦ Πατρὸς, οὗτος ἡμῖν ἐξηγήσατο. Ἄμοιρός ἐστι καὶ τῆς ἀληθινῆς προσκυνήσεως ὁ τοιοῦτος. Οὔτε γὰρ Υἱὸν προσκυνῆσαι δυνατὸν εἰ μὴ ἐν Πνεύματι ἁγίῳ, οὔτε ἐπικαλέσασθαι δυνατὸν τὸν Πατέρα εἰ μὴ ἐν τῷ τῆς υἱοθεσίας Πνεύματι.

have broken faith? What then shall I call the denier of God? and what the denier of Christ? What else but a transgressor? And what title would you have me give to the one who has denied the Spirit? Is it not this same one, as having transgressed the covenants made with God? Since, then, the confession of faith in Him procures the blessedness of godliness, and the denial subjects one to the condemnation of godlessness, how is it not a fearful thing to set it aside now, not out of fear of fire, or sword, or cross, or scourges, or wheel, or racks, but led astray only by the sophistries and seductions of the fighters against the Spirit? I testify to every man who confesses Christ and denies God, that Christ will profit him nothing; or to one who calls upon God but sets aside the Son, that his faith is vain; and to one who rejects the Spirit, that his faith in the Father and the Son will come to nothing, for he cannot even have it without the Spirit's being present with it. For he who does not believe the Spirit does not believe in the Son, and he who has not believed the Son does not believe in the Father. For no one can say "Lord Jesus" except in the Holy Spirit; and, "No one has ever seen God, but the only-begotten Son, who is in the bosom of the Father, He has made Him known to us." Such a man has no share either in the true worship. For it is not possible to worship the Son except in the Holy Spirit, nor possible to call upon the Father except in the Spirit of adoption.

ΚΕΦΑΛΑΙΟΝ ΙΒʹ.

CHAPTER XII.

Πρὸς τοὺς λέγοντας ἐξαρκεῖν καὶ μόνον τὸ εἰς τὸν Κύριον βάπτισμα.

Against those who say that baptism into the Lord alone is sufficient.

28. Καὶ μηδένα παρακρουέσθω τὸ τοῦ Ἀποστόλου, ὡς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ ἁγίου Πνεύματος ἐπὶ τῆς τοῦ βαπτίσματος μνήμης πολλάκις παραλιμπάνοντος, μηδὲ διὰ τοῦτο ἀπαρατήρητον οἰέσθω τὴν ἐπίκλησιν εἶναι τῶν ὀνομάτων. Ὅσοι, φησὶν, εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· καὶ πάλιν· Ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθητε. Ἡ γὰρ τοῦ Χριστοῦ προσηγορία τοῦ παντός ἐστιν ὁμολογία· δηλοῖ γάρ τόν τε χρίσαντα Θεὸν, καὶ τὸν χρισθέντα Υἱὸν, καὶ τὸ χρίσμα τὸ Πνεῦμα, ὡς παρὰ Πέτρου ἐν ταῖς Πράξεσι μεμαθήκαμεν, Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὃν ἔχρισεν ὁ Θεὸς τῷ Πνεύματι τῷ

28. And let no one be misled by the Apostle's practice, in that he often omits the name of the Father and of the Holy Spirit when he makes mention of baptism, nor let him think on that account that the invocation of the names is a matter of indifference. "As many of you," he says, "as were baptized into Christ have put on Christ"; and again, "As many of you as were baptized into Christ were baptized into His death." For the title "Christ" is the confession of the whole; for it shows forth God who anointed, and the Son who was anointed, and the Spirit who is the anointing, as we have learned from Peter in the Acts: "Jesus of Nazareth, whom God anointed with the Spirit, the

Editors' notes and page, col. 116

Page

running head: S. BASILII MAGNI 116
marginal letters: A ‹τῶν συνθήκας παρασπονδήσαντες›; B ‹Θεὸν ἐπικαλουμένῳ›; C beside the caption ΚΕΦΑΛΑΙΟΝ ΙΒʹ.; D ‹ταῖς Πράξεσι μεμαθήκαμεν›
old-edition numerals: (none)

PG 32:117

ἁγίῳ· καὶ ἐν τῷ Ἡσαΐᾳ, Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με· καὶ ὁ Ψαλμῳδός· Διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. Φαίνεται μέντοι [Ἀπόστολός] ποτε καὶ μόνου τοῦ Πνεύματος ἐπὶ τοῦ βαπτίσματος ⟨μ⟩νημονεύσας. Πάντες γὰρ, φησὶν, ἐν ἑνὶ σώματι εἰς ἓν Πνεῦμα ἐβαπτίσθημεν. Συμφωνεῖ δὲ τούτῳ καὶ τὸ, Ὑμεῖς δὲ βαπτισθήσεσθε ἐν Πνεύματι ἁγίῳ· καὶ τὸ, Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ. Ἀλλ' οὐ παρὰ τοῦτο τέλειον ἄν τις εἴποι βάπτισμα, ᾧ μόνον τὸ ὄνομα τοῦ Πνεύματος ἐπεκλήθη. Χρὴ γὰρ ἀπαράβατον μένειν ἀεὶ τὴν ἐν τῇ ζωοποιῷ χάριτι δεδομένην παράδοσιν. Ὁ γὰρ λυτρωσάμενος ἐκ φθορᾶς τὴν ζωὴν ἡμῶν ἔδωκε δύναμιν ἡμῖν ἀνακαινώσεως, ἄῤῥητον μὲν ἔχουσαν τὴν αἰτίαν καὶ ἐν μυστηρίῳ κατεχομένην, μεγάλην δὲ ταῖς ψυχαῖς τὴν σωτηρίαν φέρουσαν· ὥστε τὸ προσθεῖναί τι ἢ ἀφελεῖν ζωῆς ἐστι τῆς ἀϊδίου προδήλως ἔκπτωσις. Εἰ τοίνυν ἐν τῷ βαπτίσματι ὁ χωρισμὸς τοῦ Πνεύματος ἀπὸ Πατρὸς καὶ Υἱοῦ ἐπικίνδυνος μὲν τῷ βαπτίζοντι, ἀνωφελὴς δὲ τῷ δεχομένῳ, πῶς ἡμῖν ἀσφαλὲς ἀπὸ Πατρὸς καὶ Υἱοῦ διασπᾷν τὸ Πνεῦμα; Πίστις δὲ καὶ βάπτισμα δύο τρόποι τῆς σωτηρίας, συμφυεῖς ἀλλήλοις καὶ ἀδιαίρετοι. Πίστις μὲν γὰρ τελειοῦται διὰ βαπτίσματος, βάπτισμα δὲ θεμελιοῦται διὰ τῆς πίστεως, καὶ διὰ τῶν αὐτῶν ὀνομάτων ἑκάτερα πληροῦται. Ὡς γὰρ πιστεύομεν εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, οὕτω καὶ βαπτιζόμεθα εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Καὶ προάγει μὲν ἡ ὁμολογία πρὸς τὴν σωτηρίαν εἰσάγουσα· ἐπακολουθεῖ δὲ τὸ βάπτισμα ἐπισφραγίζον ἡμῶν τὴν συγκατάθεσιν.

Holy [Spirit]"; and in Isaiah, "The Spirit of the Lord is upon me, because He has anointed me"; and the Psalmist, "Therefore God, your God, has anointed you with the oil of gladness above your fellows." The [Apostle], however, does appear at times to have made mention of the Spirit alone in connection with baptism. "For in one body," he says, "we were all baptized into one Spirit." In agreement with this are also the words, "But you shall be baptized in the Holy Spirit," and, "He will baptize you in the Holy Spirit." But no one would on this account call that baptism perfect over which the name of the Spirit alone has been invoked. For the tradition given in the life-giving grace must always remain inviolate. For He Who redeemed our life from corruption gave us a power of renewal whose cause is ineffable and held in mystery, but which brings great salvation to souls; so that to add or to take away anything is plainly a falling away from eternal life. If, then, in baptism the separation of the Spirit from the Father and the Son is perilous to the one who baptizes and useless to the one who receives, how is it safe for us to tear the Spirit away from the Father and the Son? Faith and baptism are two ways of salvation, grown together with one another and indivisible. For faith is perfected through baptism, and baptism is founded through faith, and each is fulfilled through the same names. For as we believe in the Father and the Son and the Holy Spirit, so also we are baptized into the name of the Father and of the Son and of the Holy Spirit. And the confession goes first, leading in to salvation; and baptism follows, setting the seal on our assent.

ΚΕΦΑΛΑΙΟΝ ΙΓʹ.

CHAPTER XIII.

Αἰτίας ἀπόδοσις διὰ τί οἱ ἄγγελοι Πατρὶ καὶ Υἱῷ παρὰ τῷ Παύλῳ συμπαρελήφθησαν.

An account of the reason why the angels were included together with the Father and the Son by Paul.

29. Ἀλλὰ καὶ ἕτερα, φησὶ, συναριθμούμενα Πατρὶ καὶ Υἱῷ, οὐχὶ καὶ συνδοξάζεται πάντως. Ὡς ὁ Ἀπόστολος ἀγγέλους συμπαρελάβετο, εἰς τὴν διαμαρτυρίαν τὴν ἐπὶ Τιμοθέου λέγων· Διαμαρτύρομαί σοι ἐνώπιον τοῦ Θεοῦ καὶ Χριστοῦ Ἰησοῦ, καὶ τῶν ἐκλεκτῶν αὐτοῦ ἀγγέλων· οὓς οὔτε ἀλλοτριοῦμεν τῆς λοιπῆς κτίσεως, οὔτε Πατρὶ καὶ Υἱῷ συναριθμεῖν ἀνεχόμεθα. Ἐγὼ δὲ, εἰ καὶ μηδεμιᾶς ἀποκρίσεως ἄξιος ὁ λόγος, οὕτω πρόχειρον τὴν ἀτοπίαν ἔχων, ὅμως ἐκεῖνο λέγω, ὅτι μάρτυρα μὲν καὶ ὁμόδουλον ἄν τις τυχὸν παραστήσαιτο πρᾴῳ κριτῇ καὶ ἡμέρῳ, καὶ μάλιστα δὴ ἐν τῇ πρὸς τοὺς κρινομένους ἐπιεικείᾳ τὸ ἀναντίῤῥητον τῆς τῶν κριμάτων δικαιοσύνης ἐπιδεικνύντι. Ἐλεύθερος δὲ εἶναι ἀπὸ δούλου, καὶ Υἱὸς κληθῆναι Θεοῦ, καὶ ζωοποιηθῆναι ἀπὸ θανάτου, παρ' οὐδενὸς ἑτέρου δύναται ἢ παρὰ τοῦ τὴν κατὰ φύσιν οἰκειότητα κεκτημένου, καὶ τῆς δουλικῆς

29. "But other things too," he says, "though numbered together with the Father and the Son, are certainly not also glorified together with them. So the Apostle included angels, in the charge given to Timothy, saying: 'I charge you before God and Christ Jesus and His elect angels'; and these we neither estrange from the rest of creation nor allow to be numbered with the Father and the Son." For my part, although the argument deserves no answer at all, its absurdity being so obvious, I nevertheless say this: that a man might perhaps bring forward a witness and fellow servant before a gentle and mild judge, especially one who shows, in his clemency towards those being judged, the incontestable justice of his judgements. But to become free from being a slave, and to be called a son of God, and to be made alive from death, a man can obtain from no one else than from Him Who possesses kinship by nature, and of the servile

Editors' notes and page, col. 117

Footnotes

(98) ‹scripture reference› · call in col 118

Isa. LXI, 1.

Isaiah 61:1.

(printed under page 63)

(99) ‹scripture reference› · call in col 118

Psal. XLIV, 8.

Psalm 44 (45):8.

(printed under page 63)

(1) ‹scripture reference› · call in col 118

1 Cor. XII, 13.

1 Corinthians 12:13.

(printed under page 63)

(2) ‹scripture reference› · call in col 118

Act. I, 5.

Acts 1:5.

(printed under page 63)

(3) ‹scripture reference› · call in col 118

Luc. III, 16.

Luke 3:16.

(printed under page 63)

(4) ‹electorum ejus angelorum› · call in col 118

I Tim. V, 21.

1 Timothy 5:21.

(printed under page 63)

(51) ‹Ψαλμῳδός (call above the visible foot)› · call in col 118

Ψαλμῳδός. Codices nonnulli ὁ ψαλμός. Paulo post desunt in tribus codicibus haec verba, παρὰ μετόχους σου.

Ψαλμῳδός ("the psalmist"). Some manuscripts have ὁ ψαλμός ("the psalm"). A little after, these words are missing in three manuscripts: παρὰ μετόχους σου ("above your fellows").

(printed under page 63)

(52) ‹Εἴποι (call above the visible foot)› · call in col 118

Εἴποι. Sic mss. codices. Editi εἴπῃ.

Εἴποι ("might say", optative). So the manuscripts. The editions have εἴπῃ (subjunctive).

(printed under page 63)

(53) ‹Ἀεί (call above the visible foot)› · call in col 118

Ἀεί. Ex tribus mss. codicibus hanc vocem addidimus.

Ἀεί ("always"). We have added this word from three manuscripts.

(printed under page 63)

(54) ‹θεμελιοῦται› · call in col 118

Θεμελιοῦται. Quatuor codices mss. τελειοῦται.

Θεμελιοῦται ("is founded"). Four manuscripts have τελειοῦται ("is perfected").

(printed under page 63)

(55) ‹εἰς τὴν διαμαρτυρίαν› · call in col 118

Διαμαρτυρίαν. Sic libri veteres pro eo quod habent editi μαρτυρίαν.

Διαμαρτυρίαν ("solemn charge"). So the old books, in place of what the editions have, μαρτυρίαν ("testimony").

(printed under page 63)

Footnotes

(4*) ‹scripture reference› · call in col 119 II Tim. II, 2.

2 Timothy 2:2.

(printed under page 64)

(5) ‹scripture reference› · call in col 119

Lnc. XII, 8, 9.

Luke 12:8–9.

(printed under page 64)

(6) ‹scripture reference› · call in col 119

II Thess. I, 7.

2 Thessalonians 1:7.

(printed under page 64)

(7) ‹populum suum› · call in col 119

Psal. XLIX, 4.

Psalm 49 (50):4.

(printed under page 64)

(8) ‹et coelum et terram› · call in col 119

Deut. IV, 26.

Deuteronomy 4:26.

(printed under page 64)

(9) ‹verba ex ore meo› · call in col 119

Deut. XXXII, 1.

Deuteronomy 32:1.

(printed under page 64)

(10) ‹auribus percipe, terra› · call in col 119

Isa. I, 2.

Isaiah 1:2.

(printed under page 64)

(11) ‹populus meus› · call in col 119

Jer. II, 12, 13.

Jeremiah 2:12–13.

(printed under page 64)

(12) ‹a Jacob)› · call in col 119

Gen. XXXI, 47.

Genesis 31:47.

(printed under page 64)

(56) ‹Οὐκ ἐφ' ὁμοίοιν (call above the visible foot)› · call in col 119

Οὐκ ἐφ' ὁμοίοιν. Reg. primus οὐχ ἔθ' ὅμοιος.

Οὐκ ἐφ' ὁμοίοιν ("not on like terms"). The first Royal manuscript has οὐχ ἔθ' ὅμοιος ("no longer alike").

(printed under page 64)

(57) ‹Ὁμολογήσῃ (call above the visible foot)› · call in col 119

Ὁμολογήσῃ. Ita plerique libri veteres. Editi ὁμολογήσει.

Ὁμολογήσῃ ("shall confess", subjunctive). So most of the old books. The editions have ὁμολογήσει (future).

(printed under page 64)

(58) ‹Ἀγγέλων τοῦ Θεοῦ (call above the visible foot)› · call in col 119

Ἀγγέλων τοῦ Θεοῦ. Sic mss. codices: editi ἀγγέλων αὐτοῦ.

Ἀγγέλων τοῦ Θεοῦ ("of the angels of God"). So the manuscripts; the editions have ἀγγέλων αὐτοῦ ("of his angels").

(printed under page 64)

(59) ‹Ἀπ' οὐρανοῦ (call above the visible foot)› · call in col 119

Ἀπ' οὐρανοῦ. Sic omnes codices: editi ἀπ' οὐρανῶν. Ante has voces quinque codices mss. addunt Χριστοῦ.

Ἀπ' οὐρανοῦ ("from heaven"). So all the manuscripts; the editions have ἀπ' οὐρανῶν ("from the heavens"). Before these words five manuscripts add Χριστοῦ ("of Christ").

(printed under page 64)

(60) ‹Εὐπρεπεῖς (call above the visible foot)› · call in col 119

Εὐπρεπεῖς. Editi et Colb. εὐτρεπεῖς. Alii codices ut in contextu.

Εὐπρεπεῖς ("seemly"). The editions and the Colbert manuscript have εὐτρεπεῖς ("ready"). The other manuscripts read as in the text.

(printed under page 64)

(61) ‹πλεῖον σφόδρα› · call in col 119

Σφόδρα. Editi addunt ἡ γῆ, sed haec in nullo cod. ms. leguntur.

Σφόδρα ("exceedingly"). The editions add ἡ γῆ ("the earth"), but these words are read in no manuscript.

(printed under page 64)

(62) ‹παιδονόμους ἐπιτεταγμένους› · call in col 119

Ἐπιτεταγμένους. Sic omnes nostri codices pro eo quod erat in editis ἐπιστάντας. Tres codices habent καὶ παιδονόμους.

Ἐπιτεταγμένους ("set over"). So all our manuscripts, in place of what was in the editions, ἐπιστάντας ("standing over"). Three manuscripts have καὶ παιδονόμους ("and tutors").

(printed under page 64)

(63) ‹ὁ λίθος ἐν ὑμῖν› · call in col 119

Ἐν ὑμῖν. Praepositio addita ex codicibus mss. Haec autem Combefisius memoriter a Basilio, (continues)

Ἐν ὑμῖν ("among you"). The preposition has been added from the manuscripts. But Combefis [says that] these things [were cited] by Basil from memory, (continues)

(printed under page 64)

Page

running head: 119 S. BASILII MAGN[I] (cut at the image edge)
marginal letters: A ab eo qui naturalem habet societatem; B confessus fuerit me coram hominibus; C in hac vita gestarum; D lapidem testem sermonum statuit
old-edition numerals: 25 after intra (in the Latin)
other: FACING LATIN VERSION, NOT SET (the Latin stands in the left column on this page; the Greek is column 120)

PG 32:120

ἀξίας ἀπηλλαγμένου. Πῶς γὰρ οἰκειώσει Θεῷ ὁ ἀλλότριος; πῶς δὲ ἐλευθερώσει, αὐτὸς ἔνοχος ὢν τῷ ζυγῷ τῆς δουλείας; Ὥστε οὐκ ἐφ' ὁμοίοις Πνεύματός ἐστι καὶ ἀγγέλων ἡ μνήμη, ἀλλὰ τὸ μὲν Πνεῦμα, ὡς ζωῆς κύριον, οἱ δ' ἄγγελοι ὡς βοηθοὶ τῶν ὁμοδούλων, καὶ πιστοὶ μάρτυρες τῆς ἀληθείας παραλαμβάνονται. Ἔθος γὰρ τοῖς ἁγίοις, τὰς ἐντολὰς τοῦ Θεοῦ ἐπὶ μαρτύρων διδόναι· ὡς καὶ αὐτὸς οὗτός φησι Τιμοθέῳ· Ἃ παρέλαβες παρ' ἐμοῦ ἐπὶ πολλῶν μαρτύρων, ταῦτα παράθου πιστοῖς ἀνθρώποις. Καὶ νῦν τοὺς ἀγγέλους ἐπιμαρτύρεται· οἶδε γὰρ, ὅτι συμπαρέσονται ἄγγελοι τῷ κριτῇ, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ Πατρὸς κρῖναι τὴν οἰκουμένην ἐν δικαιοσύνῃ. Ὃς γὰρ ἂν, φησὶν, ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ Θεοῦ· ὁ δὲ ἀπαρνησάμενός με ἐνώπιον τῶν ἀνθρώπων ἀπαρνηθήσεται ἐνώπιον τῶν ἀγγέλων τοῦ Θεοῦ. Καὶ Παῦλος ἑτέρωθί φησιν· Ἐν τῇ ἀποκαλύψει τοῦ Κυρίου Ἰησοῦ ἀπ' οὐρανοῦ μετ' ἀγγέλων. Τούτου χάριν ἐντεῦθεν ἤδη διαμαρτύρεται ἐπὶ τῶν ἀγγέλων, εἰς τὸ μέγα κριτήριον εὐπρεπεῖς ἑαυτῷ τὰς ἀποδείξεις παρασκευάζων.

of [the] condition [and] freed from the servile one. For how will the stranger make [men] kin to God? And how will he set free, being himself liable to the yoke of slavery? So the mention of the Spirit and of the angels is not on like terms: the Spirit is brought in as Lord of life, the angels as helpers of their fellow servants and faithful witnesses of the truth. For it is the custom of the saints to deliver the commandments of God before witnesses; as this same man says to Timothy: "What you have received from me before many witnesses, entrust these things to faithful men." And now he calls the angels to witness; for he knows that angels will be present with the Judge when He comes in the glory of the Father to judge the world in righteousness. "For whoever," He says, "confesses Me before men, the Son of Man also will confess him before the angels of God; but he who has denied Me before men shall be denied before the angels of God." And Paul says elsewhere: "At the revelation of the Lord Jesus from heaven with angels." For this reason he already here calls the angels to witness, preparing for himself fitting proofs for the great judgement seat.

30. Καὶ οὐχ οὗτος μόνον, ἀλλὰ καὶ πάντες ἁπλῶς οἱ λόγου τινὰ διακονίαν πεπιστευμένοι, οὐδένα χρόνον διαμαρτυρόμενοι παύονται, ἀλλὰ καὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐπιβοῶνται· ὡς καὶ νῦν πάσης πράξεως εἴσω αὐτῶν τελουμένης, καὶ ἐν τῇ ἐξετάσει τῶν βεβιωμένων συνεσομένων τοῖς κρινομένοις. Προσκαλέσεται γὰρ, φησὶ, τὸν οὐρανὸν ἄνω, καὶ τὴν γῆν, τοῦ διακρῖναι τὸν λαὸν αὐτοῦ. Ὅθεν Μωϋσῆς παρατίθεσθαι μέλλων τὰ λόγια τῷ λαῷ, Διαμαρτύρομαι ὑμῖν, φησὶ, σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν· καὶ πάλιν τὴν ᾠδὴν λέγων· Πρόσεχε, οὐρανὲ, καὶ λαλήσω, καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματός μου· καὶ Ἡσαΐας· Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ. Ἱερεμίας δὲ καὶ ἔκστασίν τινα τοῦ οὐρανοῦ ἐπὶ τῇ ἀκοῇ τῶν ἀνοσίων ἔργων τοῦ λαοῦ διηγεῖται. Ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἐπὶ πλεῖον σφόδρα, ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου. Καὶ ὁ Ἀπόστολος τοίνυν, ὥσπερ παιδαγωγούς τινας ἢ παιδονόμους ἐπιτεταγμένους τοῖς ἀνθρώποις τοὺς ἀγγέλους εἰδὼς, εἰς μαρτυρίαν ἐπεκαλέσατο. Ἰησοῦς δὲ ὁ τοῦ Ναυῆ καὶ λίθον μάρτυρα τῶν λόγων ἔστησεν (ἤδη δέ που καὶ βουνὸς μάρτυς παρὰ τοῦ Ἰακὼβ ὠνομάσθη)· Ἔσται γὰρ, φησὶν, ὁ λίθος ἐν ὑμῖν σήμερον εἰς μαρτύριον

30. And not he only, but simply all who have been entrusted with some ministry of the word never cease calling to witness; they even invoke heaven and earth, since every action is even now accomplished within them, and they will be present with those being judged at the examination of their lives. "For He will call," it says, "the heaven above, and the earth, to judge His people." Hence Moses, when about to set the oracles before the people, says, "I call heaven and earth to witness against you this day"; and again, speaking the song: "Give heed, O heaven, and I will speak, and let the earth hear the words from my mouth"; and Isaiah: "Hear, O heaven, and give ear, O earth." And Jeremiah even recounts a kind of amazement of heaven at the hearing of the unholy works of the people: "Heaven was amazed at this, and shuddered exceedingly, because my people have done two evils." And so the Apostle, knowing that the angels have been set over men like tutors or guardians, called upon them for witness. And Jesus the son of Nave set up even a stone as a witness of the words (and somewhere a hill too had already been named a witness by Jacob): "For the stone," he says, "shall be among you this day for a testimony

Editors' notes and page, col. 120

Page

running head: BASILII MAGNI 120
marginal letters: A ἀξίας ἀπηλλαγμένου; B ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων; C βιωμένων συνεσομένων; D ἐπεκαλέσατο. Ἰησοῦς δὲ
old-edition numerals: (none)

PG 32:121

ἐπ' ἐσχάτων τῶν ἡμερῶν, ἡνίκα ἂν ψεύσησθε Κυρίῳ τῷ Θεῷ ἡμῶν· τάχα μέν που πιστεύων τῇ δυνάμει τοῦ Θεοῦ καὶ τοὺς λίθους φωνὴν ἀφήσειν, εἰς ἔλεγχον τῶν παραβεβηκότων· εἰ δὲ μὴ, ἀλλὰ τό γε ἑκάστου συνειδὸς τῇ ἐνεργείᾳ τῆς ὑπομνήσεως πάντως κατατρωθήσεσθαι. Οὕτω μὲν οὖν τοὺς μάρτυρας, οἵτινές ποτ' ἂν ὦσιν, ὥστε εἰς ὕστερον αὐτοὺς παραστήσασθαι, οἱ τὴν οἰκονομίαν τῶν ψυχῶν πεπιστευμένοι προετοιμάζονται. Τὸ δὲ Πνεῦμα οὐ διὰ τὴν ἐπὶ καιροῦ χρείαν, ἀλλὰ διὰ τὴν ἐκ φύσεως κοινωνίαν συντέτακται τῷ Θεῷ, οὐχ ὑφ' ἡμῶν ἑλκυσθὲν, ἀλλ' ὑπὸ τοῦ Κυρίου παραληφθέν.

in the last days, when you lie to the Lord our God"; trusting perhaps that by the power of God even the stones would give forth a voice to convict the transgressors; or if not, that at any rate each man's conscience would surely be wounded by the force of the reminder. In this way, then, those who have been entrusted with the stewardship of souls prepare witnesses beforehand, whoever they may be, so as to produce them later. But the Spirit is ranked with God not because of the need of the moment but because of the fellowship of nature; not drawn in by us, but taken up with [Him] by the Lord.

ΚΕΦΑΛΑΙΟΝ ΙΔʹ.

CHAPTER XIV.

Ἔνστασις, ὅτι καὶ εἰς Μωϋσῆν τινες ἐβαπτίσθησαν, καὶ ἐπίστευσαν εἰς αὐτὸν, καὶ πρὸς ταύτην ἀπάντησις, ἐν οἷς καὶ τὰ περὶ τύπων.

An objection, that some were baptized even into Moses and believed in him; and the answer to it, in which also [is treated] the matter of types.

31. Ἀλλ' οὐδὲ εἰ βαπτιζόμεθα, φησὶν, εἰς αὐτὸ, οὐδ' οὕτω δίκαιον μετὰ Θεοῦ τετάχθαι. Καὶ γὰρ καὶ εἰς τὸν Μωϋσῆν τινες ἐβαπτίσθησαν, ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ. Ὁμοίως δὲ καὶ ἡ πίστις ὁμολογεῖται ἤδη καὶ εἰς ἀνθρώπους γεγενῆσθαι. Ἐπίστευσε γὰρ ὁ λαὸς τῷ Θεῷ καὶ Μωϋσεῖ τῷ θεράποντι αὐτοῦ. Τί οὖν, φησὶν, ἐκ τῆς πίστεως καὶ τοῦ βαπτίσματος τὸ ἅγιον Πνεῦμα τοσοῦτον ἀνυψοῖς καὶ μεγαλύνεις ὑπὲρ τὴν κτίσιν, ὁπότε τὰ αὐτὰ καὶ ἀνθρώποις ἤδη προσμεμαρτύρηται; Τί οὖν ἐροῦμεν; Ὅτι εἰς μὲν τὸ Πνεῦμα ἡ πίστις ὡς εἰς τὸν Πατέρα καὶ εἰς τὸν Υἱόν· ὁμοίως δὲ καὶ τὸ βάπτισμα· εἰ δὲ εἰς τὸν Μωϋσῆν, καὶ τὴν νεφέλην, ὡς εἰς σκιὰν καὶ τύπον. Οὐ δήπου δὲ, ἐπειδὴ μικροῖς καὶ ἀνθρωπίνοις προδιαμορφοῦται τὰ θεῖα, μικρά τίς ἐστι καὶ ἡ τῶν θείων φύσις, ἣν ἡ τῶν τύπων σκιαγραφία πολλάκις προαπεσήμηνεν. Ἔστι γὰρ ὁ τύπος προσδοκωμένων δήλωσις διὰ μιμήσεως, ἐνδεικτικῶς τὸ μέλλον προϋποφαίνων. Ὡς ὁ Ἀδὰμ τύπος τοῦ μέλλοντος, καὶ ἡ πέτρα τυπικῶς ὁ Χριστός· καὶ τὸ τῆς πέτρας ὕδωρ τῆς ζωτικῆς τοῦ Λόγου δυνάμεως. Εἴ τις γὰρ, φησὶ, διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Καὶ τὸ μάννα τοῦ ζῶντος ἄρτου, τοῦ ἐκ τοῦ οὐρανοῦ καταβάντος· καὶ ὁ ἐπὶ σημείου κείμενος ὄφις τοῦ σωτηρίου πάθους τοῦ διὰ τοῦ σταυροῦ τελεσθέντος· διὸ καὶ οἱ ἀποβλέποντες

31. "But not even if we are baptized into it," he says, "is it right on that account for it to be ranked with God. For some were baptized into Moses too, in the cloud and in the sea. Likewise it is acknowledged that faith also has been placed in men; for the people believed God and Moses His servant. Why then," he says, "do you exalt and magnify the Holy Spirit so far above creation on the ground of faith and baptism, when the same things have already been attested of men as well?" What then shall we say? That faith in the Spirit is as faith in the Father and in the Son, and likewise baptism; but [faith and baptism] into Moses and into the cloud are as into a shadow and a type. Surely the nature of divine things is not small just because divine things are prefigured by small and human ones, divine things which the shadow-sketch of the types has often signified beforehand. For the type is a disclosure of things expected through imitation, showing forth the future beforehand by way of indication. So Adam is a type of Him Who was to come, and the rock typically is Christ; and the water from the rock [a type] of the life-giving power of the Word: "For if anyone thirsts," He says, "let him come to Me and drink." And the manna [a type] of the living bread which came down from heaven; and the serpent set upon a standard [a type] of the saving passion accomplished through the cross; wherefore those who looked

Editors' notes and page, col. 121

Footnotes

(13) ‹scripture reference› · call in col 122

Josue XXIV, 27.

Joshua 24:27.

(printed under page 65)

(14) ‹scripture reference› · call in col 122

I Cor. X, 2.

1 Corinthians 10:2.

(printed under page 65)

(15) ‹scripture reference› · call in col 122

Exod. XIV, 31.

Exodus 14:31.

(printed under page 65)

(16) ‹figura futuri› · call in col 122

Rom. V, 14.

Romans 5:14.

(printed under page 65)

(17) ‹figurate Christus› · call in col 122

I Cor. X, 4.

1 Corinthians 10:4.

(printed under page 65)

(18) ‹e petra› · call in col 122

Exod. XVII, 6.

Exodus 17:6.

(printed under page 65)

(19) ‹et bibat› · call in col 122

Joan. VII, 37.

John 7:37.

(printed under page 65)

(20) ‹de coelo descendit› · call in col 122

Deut. VIII, 3; Joan. VI, 41.

Deuteronomy 8:3; John 6:41.

(printed under page 65)

(64) ‹Ἐνεργείᾳ (call above the visible foot)› · call in col 122

Ἐνεργείᾳ. Nonnulli codices ἐναργείᾳ, quae scriptura valde arridet Combefisio, vertendumque esse pronuntiat, recordationis evidentia, non, ut Erasmus, vi recordationis. Sed hic quoque errore labitur Combefisius, dum haec ad Jacob refert. Non de Jacob loquitur Basilius, nec de recordatione illius foederis cum Laban, sed de gravissima a Josue adhibita admonitione. Quare retinenda vox ἐνεργείᾳ. Quod enim lapides in testimonium vocantur, non eo spectat ut oratio vel recordatio clarior fiat ac evidentior, sed ut admonitio acrior et vehementior.

Ἐνεργείᾳ ("by the force"). Some manuscripts have ἐναργείᾳ ("by the vividness"), a reading that greatly pleases Combefis, and he declares it should be translated "by the vividness of the remembrance", not, as Erasmus has it, "by the force of the remembrance". But here too Combefis slips into error, in referring this to Jacob. Basil is not speaking of Jacob, nor of the remembrance of his covenant with Laban, but of the very solemn admonition used by Joshua. Therefore the word ἐνεργείᾳ must be kept. For the calling of stones to witness does not aim at making the speech or remembrance clearer and more vivid, but at making the admonition sharper and more forceful.

(printed under page 65)

(65) ‹Οἵτινές ποτ' ἄν (call above the visible foot)› · call in col 122

Οἵτινές ποτ' ἄν, etc. Multa hic mutamus freti mss. codicibus. Habebant enim editi ὁπότ' ἄν..., αὐτοῖς παραστήσεσθαι... ἐμπεπιστευμένοι. Legitur in editione Basil. οἵτινές ποτ' ἄν et αὐτούς.

Οἵτινές ποτ' ἄν ("whoever at any time"), etc. Here we change many things, relying on the manuscripts. For the editions had ὁπότ' ἄν ("whenever")..., αὐτοῖς παραστήσεσθαι ("to present to them")... ἐμπεπιστευμένοι ("entrusted"). In the Basel edition οἵτινές ποτ' ἄν and αὐτούς ("them") are read.

(printed under page 65)

(66) ‹Ὁμολογεῖται (call above the visible foot)› · call in col 122

Ὁμολογεῖται. Ita libri veteres; editi ὡμολόγηται.

Ὁμολογεῖται ("is confessed"). So the old books; the editions have ὡμολόγηται ("has been confessed").

(printed under page 65)

(67) ‹Τί οὖν› · call in col 122

Τί οὖν. Secunda vocula ex mss. addita. Paulo post ex duobus veteribus libris emendatum, quod minus commode in editis legebatur, ἡ δὲ εἰς τὸν Μ., etc.

Τί οὖν ("What then"). The second little word has been added from the manuscripts. A little after, there has been corrected from two old books what was read less suitably in the editions, ἡ δὲ εἰς τὸν Μ. ("but that into M[oses]"), etc.

(printed under page 65)

(68) ‹προδιαμορφοῦται› · call in col 122

Προδιαμορφοῦται. Quidam codices προσδιαμορφοῦται. Paulo post editi προϋπεσήμηνεν, quod in codicibus mss. non reperitur; alii enim habent ut edidimus, alii ἀπεσήμαινεν.

Προδιαμορφοῦται ("are prefigured"). Some manuscripts have προσδιαμορφοῦται. A little after, the editions have προϋπεσήμηνεν ("signified beforehand"), which is not found in the manuscripts; for some have what we have printed, others ἀπεσήμαινεν.

(printed under page 65)

(69) ‹Ἀδὰμ τύπος› · call in col 122

Ἀδὰμ τύπος. Editio Paris. Ἀδὰμ ἦν τύπος. Melius in mss. et edit. Basil.

Ἀδὰμ τύπος ("Adam a type"). The Paris edition has Ἀδὰμ ἦν τύπος ("Adam was a type"). Better in the manuscripts and the Basel edition.

(printed under page 65)

Footnotes

(21) ‹scripture reference› · call in col 123

Num. XXI, 9.

Numbers 21:9.

(printed under page 66)

(22) ‹scripture reference› · call in col 123

Exod. XII, 13.

Exodus 12:13.

(printed under page 66)

(23) ‹scripture reference› · call in col 123

I Cor. XV, 22.

1 Corinthians 15:22.

(printed under page 66)

(24) ‹scripture reference› · call in col 123

Ose. XIV, 10.

Hosea 14:10.

(printed under page 66)

(25) ‹filio suo non pepercit› · call in col 123

Gen. XXII, 16.

Genesis 22:16.

(printed under page 66)

(26) ‹victimae figuram explevit› · call in col 123

ibid. 13.

Ibid., verse 13.

(printed under page 66)

(27) ‹mortis figuram prius explevit› · call in col 123

Jon. II 1.

Jonah 2:1.

(printed under page 66)

(70) ‹Ἐξαγωγῆς (call above the visible foot)› · call in col 123

Ἐξαγωγῆς. Consentiunt in hac voce mss. codices. Editi διεξαγωγῆς. Displicet Combefisio Erasmi interpretatio, quia non statim de exitu Israelitarum loquitur Basilius; sed illa primogenitorum salus est velut initium exitus Israelitarum.

Ἐξαγωγῆς ("of the leading out"). The manuscripts agree on this word. The editions have διεξαγωγῆς ("of the leading through"). Erasmus's rendering displeases Combefis, because Basil is not speaking directly of the exodus of the Israelites; but that saving of the first-born is, as it were, the beginning of the Israelites' exodus.

(printed under page 66)

(71) ‹Διδομένης (call above the visible foot)› · call in col 123

Διδομένης. Reg. primus διαδιδομένης.

Διδομένης ("given"). The first Royal manuscript has διαδιδομένης ("distributed").

(printed under page 66)

(72) ‹Ὁ θάνατος (call above the visible foot)› · call in col 123

Ὁ θάνατος. Editi addunt ἀπὸ Ἀδάμ, sed haec desunt in mss.

Ὁ θάνατος ("death"). The editions add ἀπὸ Ἀδάμ ("from Adam"), but these words are missing in the manuscripts.

(printed under page 66)

(73) ‹Διετηρήθη δέ (call above the visible foot)› · call in col 123

Διετηρήθη δέ. Pro his vocibus tres codices καὶ ἐσώζετο Paulo post codices mss. θίγειν, editi θήγειν.

Διετηρήθη δέ ("but was preserved"). In place of these words three manuscripts have καὶ ἐσώζετο ("and was being saved"). A little after, the manuscripts have θίγειν ("to touch"), the editions θήγειν ("to sharpen").

(printed under page 66)

(74) ‹μικρὰ ἡ τοῦ βαπτίσματος› · call in col 123

Μικρά. Tres codices μικρόν. Paulo post editi contra omnium codicum mss. fidem παραβάλλοιμεν, unde Erasmus, si conferamus.

Μικρά ("small", feminine). Three manuscripts have μικρόν (neuter). A little after, the editions, against the witness of all the manuscripts, have παραβάλλοιμεν, whence Erasmus's "if we compare".

(printed under page 66)

(75) ‹ἄφεσις παραπτωμάτων› · call in col 123

Παραπτωμάτων. Quidam codices ἁμαρτημάτων.

Παραπτωμάτων ("of trespasses"). Some manuscripts have ἁμαρτημάτων ("of sins").

(printed under page 66)

Page

running head: 123 S. BASILII MAGNI
marginal letters: A ciebant ad illum, servabantur; B mus. Caeterum mare et nebula; C 32. Quid igitur? num quia typice; D bra comparat, et cum figuris confert
old-edition numerals: 27 after mare (in the Latin)
other: FACING LATIN VERSION, NOT SET (the Latin stands in the left column on this page; the Greek is column 124)

PG 32:124

εἰς αὐτὸν διεσώζοντο. Οὕτω δὴ καὶ τὰ περὶ τῆς ἐξαγωγῆς τοῦ Ἰσραὴλ εἰς ἔνδειξιν τῶν διὰ τοῦ βαπτίσματος σωζομένων ἱστόρηται. Διεσώθη γὰρ τῶν Ἰσραηλιτῶν τὰ πρωτότοκα, ὡς καὶ τῶν βαπτιζομένων τὰ σώματα, διδομένης τῆς χάριτος τοῖς σημειωθεῖσιν ὑπὸ τοῦ αἵματος. Τὸ μὲν γὰρ αἷμα τοῦ προβάτου τύπος τοῦ αἵματος τοῦ Χριστοῦ· τὰ δὲ πρωτότοκα τύπος τοῦ πρωτοπλάστου· ὃς ἐπειδὴ ἀναγκαίως ἡμῖν ἐνυπάρχει τῇ ἀκολουθίᾳ τῆς διαδοχῆς μέχρι τέλους παραπεμπόμενος, διὰ τοῦτο ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκομεν, καὶ ἐβασίλευσεν ὁ θάνατος μέχρι τῆς τοῦ νόμου πληρώσεως, καὶ τῆς τοῦ Χριστοῦ παρουσίας. Διετηρήθη δὲ ὑπὸ τοῦ Θεοῦ τὰ πρωτότοκα, τοῦ μὴ θίγειν τὸν ὀλοθρεύοντα, εἰς ἔνδειξιν τοῦ μηκέτι ἡμᾶς ἀποθνήσκειν ἐν τῷ Ἀδὰμ, τοὺς ζωοποιηθέντας ἐν τῷ Χριστῷ. Ἡ δὲ θάλασσα καὶ ἡ νεφέλη πρὸς μὲν τὸ παρὸν εἰς πίστιν ἐνῆγε διὰ τῆς καταπλήξεως· πρὸς δὲ τὸ μέλλον ὡς τύπος τὴν ἐσομένην χάριν προϋπεσήμαινε. Τίς σοφὸς, καὶ συνήσει ταῦτα; πῶς ἡ θάλασσα βάπτισμα τυπικῶς, χωρισμὸν ποιοῦσα τοῦ Φαραὼ, ὡς καὶ τὸ λουτρὸν τοῦτο τῆς τυραννίδος τοῦ διαβόλου. Ἀπέκτεινεν ἐκείνη ἐν ἑαυτῇ τὸν ἐχθρόν· ἀποθνήσκει καὶ ὧδε ἡ ἔχθρα ἡμῶν ἡ εἰς Θεόν. Ἐξῆλθεν ἀπ' ἐκείνης ἀπαθὴς ὁ λαός· ἀναβαίνομεν καὶ ἡμεῖς ὡς ἐκ νεκρῶν ζῶντες ἀπὸ τοῦ ὕδατος, χάριτι σωθέντες τῇ τοῦ καλέσαντος ἡμᾶς. Ἡ δὲ νεφέλη σκιὰ τῆς ἐκ τοῦ Πνεύματος δωρεᾶς, τοῦ τὴν φλόγα τῶν παθῶν διὰ τῆς νεκρώσεως τῶν μελῶν καταψύχοντος.

to it were kept safe. So too the things concerning the leading out of Israel have been recorded as an indication of those who are saved through baptism. For the firstborn of the Israelites were kept safe, as are the bodies of the baptized, grace being given to those marked by the blood. For the blood of the sheep is a type of the blood of Christ, and the firstborn a type of the first-formed [man]; and since he is of necessity present in us, being passed down in the sequence of succession to the end, therefore in Adam we all die (1 Cor. 15:22), and death reigned until the fulfilment of the law and the coming of Christ. And the firstborn were preserved by God, so that the destroyer did not touch them, as an indication that we who have been made alive in Christ no longer die in Adam. And the sea and the cloud for the present led to faith through astonishment, but for the future, as a type, foreshadowed the grace that was to be. "Who is wise, and will understand these things?" (Hos. 14:10) how the sea is typically a baptism, making a separation from Pharaoh, as this washing does from the tyranny of the devil. That [sea] killed the enemy within itself; here too our enmity towards God dies. The people came out of that [sea] unharmed; we too come up from the water as living men from the dead, saved by the grace of Him Who called us. And the cloud is a shadow of the gift from the Spirit, Who cools the flame of the passions through the mortification of the members.

32. Τί οὖν; ἐπειδὴ τυπικῶς εἰς Μωϋσῆν ἐβαπτίσθησαν, διὰ τοῦτο μικρὰ ἡ τοῦ βαπτίσματος χάρις; Οὕτω μὲν οὖν οὐδ' ἂν ἄλλο τι μέγα εἴη τῶν ἡμετέρων, εἴπερ τὸ ἐν ἑκάστῳ σεμνὸν τοῖς τύποις προδιαβάλλοιμεν. Οὔτε γὰρ ἡ εἰς ἀνθρώπους τοῦ Θεοῦ ἀγάπη μέγα τι καὶ ὑπερφυὲς, ὃς τὸν μονογενῆ Υἱὸν ἔδωκεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν· ἐπειδὴ καὶ Ἀβραὰμ τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο· οὐδὲ τὸ πάθος τοῦ Κυρίου ἔνδοξον· ἐπειδὴ πρόβατον ἀντὶ Ἰσαὰκ τὸν τύπον ἐπλήρου τῆς προσφορᾶς· οὔτε ἡ εἰς ᾅδου κάθοδος φοβερά· ἐπειδὴ Ἰωνᾶς ἐν τρισὶν ἡμέραις καὶ τοσαύταις νυξὶ τοῦ θανάτου τὸν τύπον προεξεπλήρου. Ταὐτὸν τοίνυν ποιεῖ καὶ ἐπὶ τοῦ βαπτίσματος ὁ τῇ σκιᾷ συγκρίνων τὴν ἀλήθειαν, καὶ τοῖς τύποις παραβάλλων τὰ παρ' αὐτῶν σημαινόμενα, καὶ διὰ Μωϋσέως καὶ τῆς θαλάσσης πᾶσαν ὁμοῦ διασύρειν τὴν εὐαγγελικὴν οἰκονομίαν ἐπιχειρῶν. Ποία γὰρ ἄφεσις παραπτωμάτων; ποία ζωῆς

32. What then? Because they were baptized typically into Moses, is the grace of baptism therefore small? In that case nothing else of ours would be great either, if we were to disparage beforehand the dignity of each thing by its types. For neither would the love of God towards men be anything great and surpassing, Who gave His only-begotten Son for our sins, since Abraham too did not spare his own son (Gen. 22:16); nor would the passion of the Lord be glorious, since a sheep fulfilled the type of the offering in place of Isaac (Gen. 22:13); nor the descent into Hades fearful, since Jonah fulfilled the type of death beforehand in three days and as many nights (Jonah 2:1). The same thing, then, is done in the matter of baptism too by him who compares the truth with the shadow, and sets beside the types the things signified by them, and attempts through Moses and the sea to disparage the whole Gospel dispensation at once. For what remission of trespasses, what [renewal] of life

Editors' notes and page, col. 124

Page

running head: BASILII MAGNI 124
marginal letters: A τες εἰς αὐτὸν διεσώζοντο; B ἐν τῷ Ἀδὰμ, τοὺς ζωοποιηθέντας; C 32. Τί οὖν; ἐπειδὴ τυπικῶς; D τύποις παραβάλλων τὰ παρ' αὐτῶν
old-edition numerals: (none)

PG 32:125

ἀνανέωσις ἐν θαλάσσῃ; ποῖον χάρισμα πνευματικὸν διὰ Μωϋσέως; ποία νέκρωσις ἁμαρτίας ἐκεῖ; Οὐ συναπέθανον ἐκεῖνοι Χριστῷ· διόπερ οὐδὲ συνηγέρθησαν. Οὐκ ἐφόρησαν τὴν εἰκόνα τοῦ ἐπουρανίου, οὐ τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιήνεγκαν, οὐκ ἀπεδύσαντο τὸν παλαιὸν ἄνθρωπον, οὐκ ἐνεδύσαντο τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν, κατ' εἰκόνα τοῦ κτίσαντος αὐτόν. Τί οὖν συγκρίνεις τὰ βαπτίσματα, ὧν ἡ προσηγορία μόνη κοινὴ, ἡ δὲ τῶν πραγμάτων διαφορὰ τοσαύτη, ὅση ἂν γένοιτο ὀνείρου πρὸς τὴν ἀλήθειαν, καὶ σκιᾶς καὶ εἰκόνων πρὸς τὰ κατ' οὐσίαν ὑφεστηκότα;

renewal in the sea? What spiritual gift through Moses? What mortification of sin there? They did not die with Christ; and so neither were they raised with Him. They did not bear the image of the heavenly, they did not carry about in the body the dying of Jesus, they did not put off the old man, they did not put on the new, which is being renewed unto knowledge after the image of Him Who created him. Why then do you compare the baptisms, whose name alone is common, while the difference of the realities is as great as there might be between a dream and the truth, and between a shadow and images and things existing in substance?

33. Ἀλλὰ καὶ ἡ εἰς τὸν Μωϋσέα πίστις οὐ τὴν εἰς τὸ Πνεῦμα πίστιν ὀλίγου τινὸς ἀξίαν δείκνυσιν· ἀλλὰ κατὰ τὸν τούτων λόγον, μᾶλλον τὴν εἰς τὸν Θεὸν τῶν ὅλων ὁμολογίαν κατασμικρύνει. Ἐπίστευσε γὰρ, φησὶν, ὁ λαὸς τῷ Θεῷ, καὶ Μωϋσεῖ τῷ θεράποντι αὐτοῦ. Θεῷ τοίνυν συνέζευκται, οὐχὶ τῷ Πνεύματι· καὶ τύπος ἦν οὐχὶ τοῦ Πνεύματος, ἀλλὰ τοῦ Χριστοῦ. Τὸν γὰρ μεσίτην Θεοῦ καὶ ἀνθρώπων δι' ἑαυτοῦ τότε προαπετύπου ἐν τῇ τοῦ νόμου διακονίᾳ. Οὐ γὰρ τοῦ Πνεύματος τύπος ἦν Μωϋσῆς, τὰ πρὸς τὸν Θεὸν τῷ λαῷ μεσιτεύων. Ἐδόθη γὰρ νόμος διαταγεὶς δι' ἀγγέλων, ἐν χειρὶ μεσίτου (δηλαδὴ τοῦ Μωϋσέως), κατὰ τὴν πρόκλησιν τοῦ λαοῦ λέγοντος· Λάλησον σὺ, φησὶ, πρὸς ἡμᾶς, καὶ μὴ λαλείτω πρὸς ἡμᾶς ὁ Θεός. Ὥστε ἡ εἰς αὐτὸν πίστις ἐπὶ τὸν Κύριον ἀναφέρεται, τὸν μεσίτην Θεοῦ καὶ ἀνθρώπων, τὸν εἰπόντα· Εἰ ἐπιστεύετε Μωϋσεῖ, ἐπιστεύετε ἂν ἐμοί. Ἆρα οὖν μικρὸν ἡ εἰς τὸν Κύριον πίστις, ἐπειδὴ διὰ Μωϋσέως προεσημάνθη; Οὕτως οὐδὲ εἴ τις εἰς Μωϋσῆν ἐβαπτίσθη, μικρὰ ἡ ἀπὸ τοῦ Πνεύματος ἐπὶ τὸ βάπτισμα χάρις. Καίτοιγε ἔχω λέγειν, ὅτι Μωϋσῆν καὶ τὸν νόμον τῇ Γραφῇ λέγειν σύνηθες· ὡς τὸ, Ἔχουσι Μωϋσέα καὶ τοὺς προφήτας. Τὸ οὖν νομικὸν βάπτισμα λέγων, Ἐβαπτίσθησαν, εἶπεν, εἰς τὸν Μωϋσῆν. Τί οὖν τὸ καύχημα τῆς ἐλπίδος ἡμῶν, καὶ τὴν πλουσίαν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν δωρεὰν, τοῦ διὰ τῆς παλιγγενεσίας ἀνακαινίζοντος ἡμῶν, ὡς ἀετοῦ, τὴν νεότητα, εὐκαταφρόνητον δεικνύουσιν οἱ ἀπὸ τῆς σκιᾶς καὶ τῶν τύπων τὴν ἀλήθειαν διαβάλλοντες; Ἦπου νηπίας φρενὸς παντελῶς τοῦτο, καὶ παιδός τινος ὡς ἀληθῶς γάλακτος δεομένου, ἀγνοεῖν τὸ μέγα τῆς σωτηρίας ἡμῶν μυστήριον, ὅτι κατὰ τὸν εἰσαγωγικὸν τῆς διδασκαλίας τρόπον, ἐν τῇ κατὰ τὴν εὐσέβειαν γυμνασίᾳ πρὸς τὴν τελείωσιν ἐναγόμενοι, τοῖς εὐληπτοτέροις πρῶτον καὶ συμμέτροις

33. And faith in Moses does not show that faith in the Spirit is worth little; rather, on these men's reasoning, it would more diminish the confession of God over all. "For the people believed God," it says, "and Moses His servant." So he is joined with God, not with the Spirit; and he was a type not of the Spirit but of Christ. For in his own person he then prefigured the Mediator of God and men in the ministry of the law. For Moses, mediating to the people the things pertaining to God, was not a type of the Spirit. For the law was given, ordained through angels, in the hand of a mediator (that is, of Moses), at the request of the people, who said: "Speak you to us," they say, "and let not God speak to us." So faith in him is referred to the Lord, the Mediator of God and men, Who said: "If you believed Moses, you would believe Me." Is faith in the Lord, then, a small thing, because it was foreshadowed through Moses? So neither, if someone was baptized into Moses, is the grace that comes from the Spirit upon baptism small. And yet I can say that it is usual in Scripture to speak of the law as Moses, as in "They have Moses and the prophets." So, speaking of the baptism of the law, he said, "They were baptized into Moses." Why then do those who slander the truth on the basis of the shadow and the types make out the boast of our hope to be contemptible, and the rich gift of our God and Saviour, Who through regeneration renews our youth like the eagle's? Surely it belongs to an altogether infant mind, and to a child truly in need of milk, not to know the great mystery of our salvation: that, after the introductory manner of teaching, being led on towards perfection in the training of godliness, we are first [trained] in what is easier to grasp and proportioned

Editors' notes and page, col. 125

Footnotes

(28) ‹scripture reference› · call in col 126

Rom. VI, 8.

Romans 6:8.

(printed under page 67)

(29) ‹scripture reference› · call in col 126

I Cor. XV, 49.

1 Corinthians 15:49.

(printed under page 67)

(30) ‹scripture reference› · call in col 126

II Cor. IV, 10.

2 Corinthians 4:10.

(printed under page 67)

(31) ‹scripture reference› · call in col 126

Coloss. III, 9, 10.

Colossians 3:9–10.

(printed under page 67)

(32) ‹scripture reference› · call in col 126

Exod. XIV, 31.

Exodus 14:31.

(printed under page 67)

(33) ‹scripture reference› · call in col 126

I Tim. II, 5.

1 Timothy 2:5.

(printed under page 67)

(34) ‹in manu mediatoris› · call in col 126

Gal. III, 19.

Galatians 3:19.

(printed under page 67)

(35) ‹non loquatur nobis Deus› · call in col 126

Exod. XX, 19.

Exodus 20:19.

(printed under page 67)

(36) ‹crederetis utique mihi› · call in col 126

Joan. V, 46.

John 5:46.

(printed under page 67)

(37) ‹Habent Moysen et prophetas› · call in col 126

Luc. XVI, 29.

Luke 16:29.

(printed under page 67)

(38) ‹Baptizati sunt, inquit, in Moyse› · call in col 126

I Cor. X, 2.

1 Corinthians 10:2.

(printed under page 67)

(76) ‹Ἄνθρωπον (call above the visible foot)› · call in col 126

Ἄνθρωπον. Editi addunt σὺν ταῖς πράξεσιν αὐτοῦ, sed haec desunt in veteribus libris. Iisdem auctoribus legimus κτίσαντος αὐτόν. Deest αὐτόν in editis.

Ἄνθρωπον ("man"). The editions add σὺν ταῖς πράξεσιν αὐτοῦ ("with his deeds"), but these words are missing in the old books. On the same authorities we read κτίσαντος αὐτόν ("who created him"). Αὐτόν is missing in the editions.

(printed under page 67)

(77) ‹Τί οὖν (call above the visible foot)› · call in col 126

Τί οὖν, etc. Reg. tertius sic habet: Τί οὖν συγκρίνεις βάπτισμα ᾧ ἡ, etc. Paulo post legimus cum antiquis codicibus ὀνείρου et Μωϋσέα, editi ὀνείρων et Μωϋσῆν. Subinde codices duo Ἐπίστευσαν γάρ, φησι, Θεῷ.

Τί οὖν ("Why then"), etc. The third Royal manuscript has thus: Τί οὖν συγκρίνεις βάπτισμα ᾧ ἡ ("Why then do you compare baptism, to which the…"), etc. A little after, with the old manuscripts we read ὀνείρου ("of a dream") and Μωϋσέα; the editions have ὀνείρων ("of dreams") and Μωϋσῆν. Then two manuscripts have Ἐπίστευσαν γάρ, φησι, Θεῷ ("For they believed God, he says").

(printed under page 67)

(78) ‹Προαπετύπου (call above the visible foot)› · call in col 126

Προαπετύπου. Sic plerique mss. Editi προανετύπου. Paulo post iidem editi cum uno codice ms. πρόσκλησιν, alii ut in contextu.

Προαπετύπου ("prefigured"). So most manuscripts. The editions have προανετύπου. A little after, the same editions, with one manuscript, have πρόσκλησιν ("summons"); the others read as in the text.

(printed under page 67)

(79) ‹εὐκαταφρόνητον› · call in col 126

Εὐκαταφρόνητον. Reg. secundus εὐκαταφρόνητα. Ibidem editi δείκνυτε, plerique codices ut in contextu. Haud procul ex tribus codicibus addimus τοῦτο post παντελῶς.

Εὐκαταφρόνητον ("contemptible", singular). The second Royal manuscript has εὐκαταφρόνητα (plural). In the same place the editions have δείκνυτε ("you show"); most manuscripts read as in the text. Not far off, from three manuscripts we add τοῦτο ("this") after παντελῶς ("utterly").

(printed under page 67)

Footnotes

(39) ‹scripture reference› · call in col 127

Hebr. X, 1.

Hebrews 10:1.

(printed under page 68)

(80) ‹Κατὰ τὴν γνῶσιν (call above the visible foot)› · call in col 127

Κατὰ τὴν γνῶσιν. Nescio unde editi habeant κατὰ τὴν ἀκατάληπτον γνῶσιν, quod in nullo prorsus codice reperimus.

Κατὰ τὴν γνῶσιν ("according to knowledge"). I do not know where the editions get κατὰ τὴν ἀκατάληπτον γνῶσιν ("according to incomprehensible knowledge"), which we have found in no manuscript at all.

(printed under page 68)

(81) ‹Τῆς συνέσεως (call above the visible foot)› · call in col 127

Τῆς συνέσεως. Editio Paris. addit αὐτοῦ, quod abest a nostris codicibus et ab edit. Basil. Paulo post legimus cum veteribus libris ἐν ὕδατι pro eo quod erat in editis ἐν ὕδασι.

Τῆς συνέσεως ("of understanding"). The Paris edition adds αὐτοῦ ("his"), which is absent from our manuscripts and from the Basel edition. A little after, with the old books we read ἐν ὕδατι ("in water"), in place of what was in the editions, ἐν ὕδασι ("in waters").

(printed under page 68)

(82) ‹Προτύπωσις (call above the visible foot)› · call in col 127

Προτύπωσις. Sic quatuor codices mss. Alii cum editis τύπωσις. Paulo post editi τῆς καρδίας ἡμῶν. Mss. ut in textu.

Προτύπωσις ("prefiguring"). So four manuscripts. Others, with the editions, have τύπωσις ("figuring"). A little after, the editions have τῆς καρδίας ἡμῶν ("of our heart"). The manuscripts read as in the text.

(printed under page 68)

(83) ‹Προσδιατρῖψαι (call above the visible foot)› · call in col 127

Προσδιατρῖψαι. Sic omnes codices; editi ἐνδιατρῖψαι. Quamvis autem ibidem plerique codices habeant τῷ τύπῳ, retinuimus τόπῳ, sic enim postulat sententiae series.

Προσδιατρῖψαι ("to dwell further on"). So all the manuscripts; the editions have ἐνδιατρῖψαι ("to dwell on"). And although in the same place most manuscripts have τῷ τύπῳ ("the type"), we have kept τόπῳ ("the passage"), for the course of the thought requires it.

(printed under page 68)

(84) ‹Τί οὖν πρὸς τούτους (call above the visible foot)› · call in col 127

Τί οὖν πρὸς τούτους. Haec periodus in editis ad caput praecedens refertur; sed commodius visum est inde initium hujus capitis ut in nonnullis mss. ducere. Paulo post tres codices ἢ καὶ αὐτό.

Τί οὖν πρὸς τούτους ("What then to these"). In the editions this sentence is assigned to the preceding chapter; but it seemed more fitting to begin this chapter from it, as in some manuscripts. A little after, three manuscripts have ἢ καὶ αὐτό ("or even it").

(printed under page 68)

(85) ‹Μικρὸν δὲ ἄνωθεν› · call in col 127

Ἄνωθεν. Editi addunt ἀναλαβόντες εἴπωμεν, sed haec ab antiquis omnibus libris absunt, nec videntur necessaria. Ibidem quatuor codices ἡ τοῦ Θεοῦ καὶ Πατρός.

Ἄνωθεν ("from further back"). The editions add ἀναλαβόντες εἴπωμεν ("let us take it up and say"), but these words are absent from all the old books and do not seem necessary. In the same place four manuscripts have ἡ τοῦ Θεοῦ καὶ Πατρός ("that of God and the Father").

(printed under page 68)

(86) ‹ὑποτυπώσεις› · call in col 127

Αἱ τῶν... ὑποτυπώσεις. Sic prisci quinque libri: editi autem ἡ... ὑποτύπωσις. Reg. secundus ibidem ἡ μετὰ σαρκὸς οἰκονομία.

Αἱ τῶν... ὑποτυπώσεις ("the patterns of the…"). So five ancient books; but the editions have ἡ... ὑποτύπωσις (singular). The second Royal manuscript has in the same place ἡ μετὰ σαρκὸς οἰκονομία ("the economy in the flesh").

(printed under page 68)

Page

running head: 127 S. BASILII MAGNI
marginal letters: A clementis instituti sumus; Deo qui nostra guber-; B mysterio sapientiam. Itaque de figuris quidem ha-; C dum eum a quo offensi sunt faciat. Nos autem ne; D militatis ac patientiae, verum etiam ipsius mortis,
old-edition numerals: 28 after placidam

PG 32:128

ἡμῖν κατὰ τὴν γνῶσιν ἐστοιχειώθημεν· τοῦ οἰκονομοῦντος τὰ ἡμέτερα, ὥσπερ ὀφθαλμοὺς ἐν σκότῳ τραφέντας, τῷ κατ' ὀλίγον ἐθισμῷ πρὸς τὸ μέγα φῶς τῆς ἀληθείας ἀνάγοντος. Φειδοῖ γὰρ τῆς ἀσθενείας ἡμῶν, ἐν τῷ βάθει τοῦ πλούτου τῆς σοφίας αὐτοῦ, καὶ τοῖς ἀνεξιχνιάστοις κρίμασι τῆς συνέσεως τὴν προσηνῆ ταύτην καὶ εὐάρμοστον ἡμῖν ὑπέδειξεν ἀγωγὴν, τὰς σκιὰς πρότερον ὁρᾷν τῶν σωμάτων, καὶ ἐν ὕδατι βλέπειν τὸν ἥλιον προεθίζων, ὡς μὴ εὐθὺς τῇ θέᾳ τοῦ ἀκράτου φωτὸς προσβαλόντας ἀμαυρωθῆναι. Κατὰ γὰρ τὸν ἴσον λόγον ὅ τε νόμος, σκιὰν ἔχων τῶν μελλόντων, καὶ ἡ διὰ τῶν προφητῶν προτύπωσις, αἴνιγμα οὖσα τῆς ἀληθείας, γυμναστήρια τῶν ὀφθαλμῶν τῆς καρδίας ἐπινενόηται· ὡς ἀπὸ τούτων ῥᾳδίας τῆς μεταβάσεως ἡμῖν πρὸς τὴν ἀποκεκρυμμένην ἐν μυστηρίῳ σοφίαν γενησομένης. Τὰ μὲν οὖν περὶ τύπων ἐπὶ τοσοῦτον. Καὶ γὰρ οὐδὲ δυνατὸν, ἐπὶ πλέον προσδιατρῖψαι τῷ τόπῳ, ἢ οὕτω γ' ἂν τὸ ἐπεισόδιον πολλαπλάσιον εἴη τοῦ κεφαλαίου.

to us in the matter of knowledge, while He Who orders our affairs leads us up, like eyes reared in darkness, by gradual habituation to the great light of the truth. For, sparing our weakness, in the depth of the riches of His wisdom and in the unsearchable judgements of His understanding, He has shown us this gentle and well-suited way of training, accustoming us first to see the shadows of bodies and to look at the sun in water, so that we should not, by confronting straightway the sight of the unmixed light, be blinded. On the same principle the law, having a shadow of the things to come (Heb. 10:1), and the prefiguring through the prophets, being an enigma of the truth, have been devised as training-grounds for the eyes of the heart, so that from these the passage to the wisdom hidden in a mystery should become easy for us. So much, then, for types. For it is not possible to linger longer on the subject; otherwise the digression would be many times the size of the main argument.

ΚΕΦΑΛΑΙΟΝ ΙΕʹ. Ἀπάντησις πρὸς ἀνθυποφορὰν, ὅτι καὶ εἰς ὕδωρ βαπτιζόμεθα· ἐν ᾧ καὶ τὰ περὶ βαπτίσματος.

CHAPTER XV. A reply to an objection, that we are baptized into water as well; in which [is treated] also what concerns baptism.

34. Τί οὖν πρὸς τούτοις ἔτι; Πολλῶν γὰρ διαλύσεων εὐποροῦσιν. Καὶ εἰς ὕδωρ βαπτιζόμεθα, καὶ οὐ δήπου τὸ ὕδωρ πάσης ὁμοῦ τῆς κτίσεως προτιμήσομεν, ἢ καὶ αὐτῷ τῆς Πατρὸς καὶ Υἱοῦ τιμῆς μεταδώσομεν. Οἱ μὲν οὖν ἐκείνων λόγοι τοιοῦτοι, ὁποῖοι ἂν γένοιντο ἀνθρώπων ὠργισμένων, καὶ διὰ τὴν ἐκ τοῦ πάθους τῶν λογισμῶν ἐπισκότησιν, μηδενὸς φειδομένων πρὸς τὴν τοῦ λελυπηκότος ἄμυναν. Ἡμεῖς δὲ οὐδὲ τὸν περὶ τούτων κατοκνήσομεν λόγον. Ἢ γὰρ ἀγνοοῦντας διδάξομεν, ἢ κακουργοῦσιν οὐκ ἐπιτρέψομεν. Μικρὸν δὲ ἄνωθεν.

34. What further, then, besides these? For they are well supplied with rebuttals. [They say:] We are baptized into water as well, and surely we shall not honour the water above the whole creation together, or give it too a share in the honour of the Father and the Son. Such, then, are the words of those men, such as might come from men enraged, who, through the darkening of their reasonings that comes of passion, spare nothing in retaliating against the one who has grieved them. But we for our part shall not shrink even from the discussion of these things. For either we shall teach them, if they are ignorant, or we shall not give way [to them], if they are working mischief. But [let us begin] a little further back.

35. Ἡ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν περὶ τὸν ἄνθρωπον οἰκονομία ἀνάκλησίς ἐστιν ἀπὸ τῆς ἐκπτώσεως, καὶ ἐπάνοδος εἰς οἰκείωσιν Θεοῦ ἀπὸ τῆς διὰ τὴν παρακοὴν γενομένης ἀλλοτριώσεως. Διὰ τοῦτο ἡ μετὰ σαρκὸς ἐπιδημία Χριστοῦ, αἱ τῶν εὐαγγελικῶν πολιτευμάτων ὑποτυπώσεις, τὰ πάθη, ὁ σταυρὸς, ἡ ταφὴ, ἡ ἀνάστασις· ὥστε τὸν σωζόμενον ἄνθρωπον διὰ μιμήσεως Χριστοῦ τὴν ἀρχαίαν ἐκείνην υἱοθεσίαν ἀπολαβεῖν. Ἀναγκαία τοίνυν ἐστὶ πρὸς τελείωσιν ζωῆς ἡ Χριστοῦ μίμησις οὐ μόνον ἐν τοῖς κατὰ τὸν βίον ὑποδείγμασιν ἀοργησίας καὶ ταπεινοφροσύνης καὶ μακροθυμίας, ἀλλὰ καὶ αὐτοῦ τοῦ θανάτου,

35. The economy of our God and Saviour concerning man is a calling back from the fall, and a return into close relation with God from the estrangement that came about through disobedience. For this reason there were the sojourn of Christ with flesh, the outlines of the evangelical ways of life, the sufferings, the cross, the burial, the resurrection: so that the man who is being saved might, through imitation of Christ, receive back that ancient adoption as son. Necessary, therefore, for the perfecting of life is the imitation of Christ, not only in the examples of freedom from anger and of lowliness of mind and of long-suffering [set] in His life, but also of His very death,

Editors' notes and page, col. 128

Footnotes

(80) ‹γνῶσιν› · call in col 128 (Greek)

Κατὰ τὴν γνῶσιν. Nescio unde editi habeant κατὰ τὴν ἀκατάληπτον γνῶσιν, quod in nullo prorsus codice reperimus.

"In the matter of knowledge." I do not know where the editions get κατὰ τὴν ἀκατάληπτον γνῶσιν ("incomprehensible knowledge"), which we have found in no manuscript at all.

(printed under page 68)

(81) ‹συνέσεως› · call in col 128 (Greek)

"Of His understanding." The Paris edition adds αὐτοῦ, which is absent from our manuscripts and from the Basel edition. A little later we read, with the old books, ἐν ὕδατι in place of ἐν ὕδασι, which stood in the editions.

(printed under page 68)

(82) ‹προτύπωσις› · call in col 128 (Greek)

Προτύπωσις. Sic quatuor codices mss. Alii cum editis τύπωσις. Paulo post editi τῆς καρδίας ἡμῶν. Mss. ut in textu.

"Prefiguring." So four manuscripts. Others, with the editions, τύπωσις. A little later the editions have τῆς καρδίας ἡμῶν. The manuscripts as in the text.

(printed under page 68)

(83) ‹προσδιατρῖψαι› · call in col 128 (Greek)

"To linger longer." So all the manuscripts; the editions ἐνδιατρῖψαι. And although in the same place most manuscripts have τῷ τύπῳ ("on the type"), we have kept τόπῳ, for the run of the sentence requires it.

(printed under page 68)

(84) ‹Τί οὖν πρὸς τούτοις› · call in col 128 (Greek)

Τί οὖν πρὸς τούτοις. Haec periodus in editis ad caput praecedens refertur; sed commodius visum est inde initium hujus capitis ut in nonnullis mss. ducere. Paulo post tres codices ἢ καὶ αὐτό.

"What further, then, besides these." In the editions this sentence is assigned to the preceding chapter; but it seemed more fitting to begin this chapter from it, as in some manuscripts. A little later three manuscripts have ἢ καὶ αὐτό.

(printed under page 68)

(85) ‹ἄνωθεν› · call in col 128 (Greek)

"Further back." The editions add ἀναλαβόντες εἴπωμεν ("let us take it up and say"), but these words are absent from all the old books and do not seem necessary. In the same place four manuscripts have ἡ τοῦ Θεοῦ καὶ Πατρός.

(printed under page 68)

(86) ‹ὑποτυπώσεις› · call in col 128 (Greek)

Αἱ τῶν... ὑποτυπώσεις. Sic prisci quinque libri: editi autem ἡ... ὑποτύπωσις. Reg. secundus ibidem ἡ μετὰ σαρκὸς οἰκονομία.

"The outlines of …" So five ancient books; but the editions have ἡ… ὑποτύπωσις. The second Royal manuscript, in the same place, has ἡ μετὰ σαρκὸς οἰκονομία.

(printed under page 68)

Page

running head: BASILII MAGNI 128
marginal letters: A beside "ἡμῖν κατὰ τὴν γνῶσιν"; B beside "-βάσεως ἡμῖν πρὸς τὴν ἀποκεκρυμμένην"; C beside "τὴν ἐκ τοῦ πάθους τῶν λογισμῶν"; D beside "τὸν βίον ὑποδείγμασιν"
old-edition numerals: (none in the Greek column; 28 in the facing Latin)

PG 32:129

ὡς Παῦλός φησιν ὁ μιμητὴς τοῦ Χριστοῦ· Συμμορφούμενος τῷ θανάτῳ αὐτοῦ, εἴ πως καταντήσω εἰς τὴν ἐκ νεκρῶν ἐξανάστασιν. Πῶς οὖν γινόμεθα ἐν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ; Συνταφέντες αὐτῷ διὰ τοῦ βαπτίσματος. Τίς οὖν ὁ τρόπος τῆς ταφῆς; καὶ τί τὸ ἐκ τῆς μιμήσεως χρήσιμον; Πρῶτον μὲν ἀναγκαῖον, τὴν ἀκολουθίαν τοῦ προτέρου βίου διακοπῆναι. Τοῦτο δὲ ἀδύνατον, μὴ ἄνωθεν γεννηθέντα, κατὰ τὴν τοῦ Κυρίου φωνήν. Ἡ γὰρ παλιγγενεσία, ὡς καὶ αὐτὸ δηλοῖ τὸ ὄνομα, δευτέρου βίου ἐστὶν ἀρχή. Ὥστε πρὶν ἄρξασθαι τοῦ δευτέρου, πέρας χρὴ δοῦναι τῷ προλαβόντι. Ὡς γὰρ ἐπὶ τῶν τὸν δίαυλον ἀνακαμπτόντων στάσις τις καὶ ἐπηρέμησις τὰς ἐναντίας κινήσεις διαλαμβάνει· οὕτω καὶ ἐπὶ τῆς τῶν βίων μεταβολῆς ἀναγκαῖον ἐφάνη θάνατον ἀμφοτέροις μεσιτεῦσαι τοῖς βίοις, περατοῦντα μὲν τὰ προάγοντα, ἀρχὴν δὲ διδόντα τοῖς ἐφεξῆς. Πῶς οὖν κατορθοῦμεν τὴν εἰς ᾅδου κάθοδον; Μιμούμενοι τὴν ταφὴν τοῦ Χριστοῦ διὰ τοῦ βαπτίσματος. Οἱονεὶ γὰρ ἐνθάπτεται τῷ ὕδατι τῶν βαπτιζομένων τὰ σώματα. Ἀπόθεσιν οὖν τῶν ἔργων τῆς σαρκὸς συμβολικῶς ὑποφαίνει τὸ βάπτισμα, κατὰ τὸν Ἀπόστολον λέγοντα, ὅτι Περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι. Καὶ οἱονεὶ καθάρσιόν ἐστι ψυχῆς τοῦ ἀπὸ τοῦ σαρκικοῦ φρονήματος αὐτῇ προσγενομένου ῥύπου, κατὰ τὸ γεγραμμένον, ὅτι Πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι. Διὰ τοῦτο οὐχὶ Ἰουδαϊκῶς ἐφ' ἑκάστῳ μολύσματι ἀπολουόμεθα, ἀλλ' ἓν οἴδαμεν τὸ σωτήριον βάπτισμα· ἐπειδὴ εἷς ἐστιν ὁ ὑπὲρ τοῦ κόσμου θάνατος, καὶ μία ἡ ἐκ νεκρῶν ἐξανάστασις, ὧν τύπος ἐστὶ τὸ βάπτισμα. Τούτου χάριν ὁ τὴν ζωὴν ἡμῶν οἰκονομῶν Κύριος τὴν τοῦ βαπτίσματος ἡμῖν ἔθετο διαθήκην, θανάτου τύπον καὶ ζωῆς περιέχουσαν· τὴν μὲν τοῦ θανάτου εἰκόνα τοῦ ὕδατος ἐκπληροῦντος, τὸν δὲ τῆς ζωῆς ἀῤῥαβῶνα παρεχομένου τοῦ Πνεύματος. Ὥστε σαφὲς ἡμῖν ἐντεῦθεν γέγονε τὸ ζητούμενον, διὰ τί τῷ Πνεύματι τὸ ὕδωρ συμπαρελήφθη. Ὅτι δύο σκοπῶν ἐν τῷ βαπτίσματι προκειμένων, καταργῆσαι μὲν τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι αὐτὸ καρποφορεῖν τῷ θανάτῳ, ζῆν δὲ τῷ Πνεύματι, καὶ τὸν καρπὸν ἔχειν ἐν ἁγιασμῷ· τὸ μὲν ὕδωρ τοῦ θανάτου τὴν εἰκόνα παρέχει, ὥσπερ ἐν ταφῇ τὸ σῶμα παραδεχόμενον· τὸ δὲ Πνεῦμα τὴν ζωοποιὸν ἐνίησι δύναμιν, ἀπὸ τῆς κατὰ τὴν ἁμαρτίαν νεκρότητος εἰς τὴν ἐξ ἀρχῆς ζωὴν τὰς ψυχὰς ἡμῶν ἀνακαινίζον. Τοῦτο οὖν ἐστι τὸ ἄνωθεν γεννηθῆναι ἐξ ὕδατος καὶ Πνεύματος· ὡς τῆς μὲν νεκρώσεως ἐν τῷ ὕδατι τελουμένης, τῆς δὲ

as Paul, the imitator of Christ, says: Being conformed to His death, if by any means I may attain to the resurrection out of the dead (Phil. 3:10–11). How then do we come to be in the likeness of His death (Rom. 6:5)? By being buried together with Him through baptism (Rom. 6:4). What then is the manner of the burial? and what is the profit that comes from the imitation? First it is necessary that the sequence of the former life be cut through. And this is impossible unless one be born from above, according to the voice of the Lord (John 3:3). For the regeneration, as the very name makes plain, is the beginning of a second life. So that, before beginning the second, one must put an end to the one that went before. For as, in the case of those turning back in the double course, a certain halt and pause divides the contrary motions, so also in the change of lives it appeared necessary that a death should stand between both lives, bringing to a limit the things that go before, and giving a beginning to those that follow. How, then, do we accomplish the descent into Hades? By imitating the burial of Christ through baptism. For the bodies of those being baptized are, as it were, buried in the water. Baptism, then, symbolically indicates the putting off of the works of the flesh, according to the Apostle who says: You were circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, in the circumcision of Christ, having been buried with Him in baptism (Col. 2:11). And it is, as it were, a cleansing of the soul from the filth that has accrued to it from the fleshly mind, according to what is written: Thou shalt wash me, and I shall be made white beyond snow (Ps. 51:7). For this reason we are not washed, in the Jewish manner, at each defilement, but we know one saving baptism; since one is the death on behalf of the world, and one the resurrection out of the dead, of which baptism is the figure. For this cause the Lord, Who dispenses our life, laid down for us the covenant of baptism, containing a figure of death and of life: the water fulfilling the image of the death, and the Spirit furnishing the pledge of the life. So that what was being sought has from this become clear to us: why the water was taken along with the Spirit. Because, two aims being set before us in baptism, to abolish the body of sin, that it should no longer bear fruit to death, and to live by the Spirit and to have the fruit in sanctification, the water furnishes the image of the death, receiving the body as in a burial, while the Spirit sends in the life-making power, renewing our souls from the deadness that is according to sin into the life that was from the beginning. This, then, is to be born from above of water and of Spirit (John 3:5): the putting to death being accomplished in the water, while our

Editors' notes and page, col. 129

Footnotes

(87) ‹πέρας› · call in col 129 (Greek)

Πρὶν ἄρξασθαι τοῦ δευτέρου, πέρας, etc. Editi τῷ μέλλοντι ἄρξασθαι τοῦ δευτέρου βίου, πέρας, etc. Sed illud, τῷ μέλλοντι, in nullo codice reperitur, βίου autem in uno tantum. Emendavimus ope Regii primi, ex quo sumpsimus illud, πρίν, quod difficultatis nihil prorsus relinquit. Mox Reg. secundus Ὡς γὰρ τῶν ἐπὶ τὸν δίαυλον ἀνακαμπτόντων.

"Before beginning the second, an end", etc. The editions have "for one who is about to begin the second life, an end", etc. But the words τῷ μέλλοντι are found in no manuscript, and βίου in one only. We have corrected the text with the help of the first Royal manuscript, from which we took πρίν, which leaves no difficulty at all. Next, the second Royal has Ὡς γὰρ τῶν ἐπὶ τὸν δίαυλον ἀνακαμπτόντων.

(printed under page 69)

(88) ‹κάθοδον› · call in col 129 (Greek)

Τὴν εἰς ᾅδου κάθοδον. Colbert. et Reg. tertius κατάβασιν.

"The descent into Hades." The Colbert and the third Royal have κατάβασιν.

(printed under page 69)

(89) ‹ὑποφαίνει› · call in col 129 (Greek)

Ὑποφαίνει. Sic codices omnes. Editi ὑποσημαίνει.

"Indicates." So all the manuscripts. The editions have ὑποσημαίνει.

(printed under page 69)

(90) ‹ἡμῶν› · call in col 129 (Greek)

Ἡμῶν. Sic libri veteres. Editi ἡμῖν.

"Our." So the old books. The editions have ἡμῖν.

(printed under page 69)

Footnotes

(40) ‹scripture reference› · call in col 130

Philipp. III, 10, 11.

Philippians 3:10–11.

(printed under page 69)

(41) ‹scripture reference› · call in col 130

Rom. VI, 5.

Romans 6:5.

(printed under page 69)

(42) ‹scripture reference› · call in col 130

ibid. 4.

Ibid., verse 4.

(printed under page 69)

(43) ‹scripture reference› · call in col 130

Joan. III, 3.

John 3:3.

(printed under page 69)

(44) ‹sepulti cum illo in baptismo› · call in col 130

Coloss. II, 11.

Colossians 2:11.

(printed under page 69)

(45) ‹super nivem dealbabor› · call in col 130

Psal. L, 9.

Psalm 50 (51):9.

(printed under page 69)

(46) ‹ex aqua et Spiritu› · call in col 130

Joan. III, 5.

John 3:5.

(printed under page 69)

(87) ‹Πρὶν ἄρξασθαι (call above the visible foot)› · call in col 130

Πρὶν ἄρξασθαι τοῦ δευτέρου, πέρας ("before beginning the second, an end"), etc. The editions have τῷ μέλλοντι ἄρξασθαι τοῦ δευτέρου βίου, πέρας ("for one about to begin the second life, an end"), etc. But τῷ μέλλοντι is found in no manuscript, and βίου in only one. We have corrected with the help of the first Royal manuscript, from which we took πρίν ("before"), which leaves no difficulty at all. Next, the second Royal manuscript has Ὡς γὰρ τῶν ἐπὶ τὸν δίαυλον ἀνακαμπτόντων ("For as of those who turn back on the double course").

(printed under page 69)

(88) ‹Τὴν εἰς ᾅδου κάθοδον (call above the visible foot)› · call in col 130

Τὴν εἰς ᾅδου κάθοδον. Colbert. et Reg. tertius κατάβασιν.

Τὴν εἰς ᾅδου κάθοδον ("the descent into Hades"). The Colbert and the third Royal manuscript have κατάβασιν ("going down").

(printed under page 69)

(89) ‹Ὑποφαίνει (call above the visible foot)› · call in col 130

Ὑποφαίνει. Sic codices omnes. Editi ὑποσημαίνει.

Ὑποφαίνει ("indicates"). So all the manuscripts. The editions have ὑποσημαίνει ("signifies").

(printed under page 69)

(90) ‹τὴν ζωὴν ἡμῶν› · call in col 130

Ἡμῶν. Sic libri veteres. Editi ἡμῖν.

Ἡμῶν ("our"). So the old books. The editions have ἡμῖν ("for us").

(printed under page 69)

Footnotes

(47) ‹scripture reference; numeral partly lost at the image edge, printed "⁷"› · call in col 131

I Petr. III, 21.

1 Peter 3:21.

(printed under page 70)

(48) ‹in Spiritu sancto, et igni› · call in col 131

Matth. III, 11.

Matthew 3:11.

(printed under page 70)

(49) ‹ignis probabit› · call in col 131

I Cor. III, 13.

1 Corinthians 3:13.

(printed under page 70)

(50) ‹in igne patefit› · call in col 131

ibid.

Ibid.

(printed under page 70)

(91) ‹Ἀῤῥύπωτον (call above the visible foot)› · call in col 131

Ἀῤῥύπωτον. Duo codices mss. ἄῤῥυπον.

Ἀῤῥύπωτον ("unsoiled"). Two manuscripts have ἄῤῥυπον ("spotless").

(printed under page 70)

(92) ‹Δοκῇ (call above the visible foot)› · call in col 131

Δοκῇ. Sic libri veteres, melius quam editi δοκεῖ.

Δοκῇ ("may seem", subjunctive). So the old books, better than the editions' δοκεῖ (indicative).

(printed under page 70)

(93) ‹Ἑαυτῶν (call above the visible foot)› · call in col 131

Ἑαυτῶν. Ita codices mss. Editi ἑαυτοῦ. Ibidem Reg. quartus τῆς χαρᾶς τοῦ Χριστοῦ.

Ἑαυτῶν ("their own"). So the manuscripts. The editions have ἑαυτοῦ ("his own"). In the same place the fourth Royal manuscript has τῆς χαρᾶς τοῦ Χριστοῦ ("of the joy of Christ").

(printed under page 70)

(94) ‹ἀπαρχὴ τοσαύτη› · call in col 131

Τοσαύτη. Sic quatuor codices: alii cum editis τοιαύτη. Ibidem editio Basileensis τίς ἡ τοῦ λόγου πλήρωσις, quae verba sic reddidit Erasmus: Quae erit verbi consummatio? Paulo post addimus εἰς μετάνοιαν ex tribus codicibus.

Τοσαύτη ("so great"). So four manuscripts; others, with the editions, have τοιαύτη ("such"). In the same place the Basel edition has τίς ἡ τοῦ λόγου πλήρωσις ("what is the fulfilment of the word"), words which Erasmus rendered thus: "What will be the consummation of the word?" A little after, we add εἰς μετάνοιαν ("unto repentance") from three manuscripts.

(printed under page 70)

(95) ‹Πνεύματι τῷ ἁγίῳ› · call in col 131

Τῷ ἁγίῳ. Editi addunt καὶ τῷ πυρί. Sed haec in nullo codice ms.

Τῷ ἁγίῳ ("the Holy"). The editions add καὶ τῷ πυρί ("and with fire"). But these words are in no manuscript.

(printed under page 70)

(96) ‹τὸ πῦρ αὐτό› · call in col 131

Αὐτό. Legitur ea vox in cod. Colbert. et Reg. quinto, abest ab aliis.

Αὐτό ("itself"). This word is read in the Colbert manuscript and the fifth Royal; it is absent from the others.

(printed under page 70)

Page

running head: 131 S. BASILII MAGNI
marginal letters: A mus illustretur eorum qui baptizantur. Itaque si; B tamur.; C (not read: top image only); D (not read: top image only)
old-edition numerals: 30 after paradisum
other: FACING LATIN VERSION, NOT SET. Only the top image was read. At the foot of §35 two lines of GREEK run full width across this Latin column (from ὀργιζόμενος εἶποι τὸ Εὐαγγέλιον ... to ... ἁμαρτεῖν. Ἐπὶ οὖν τὸν σκοπὸν ἐπανέλθωμεν.); they belong to the Greek column 132 (already imported) — check that 132 carries them, as a column-wise extractor would have dropped them.

PG 32:132

ζωῆς ἡμῶν ἐνεργουμένης διὰ τοῦ Πνεύματος. Ἐν τρισὶν οὖν καταδύσεσι, καὶ ἰσαρίθμοις ταῖς ἐπικλήσεσι, τὸ μέγα μυστήριον τοῦ βαπτίσματος τελειοῦται, ἵνα καὶ ὁ τοῦ θανάτου τύπος ἐξεικονισθῇ, καὶ τῇ παραδόσει τῆς θεογνωσίας τὰς ψυχὰς φωτισθῶσιν οἱ βαπτιζόμενοι. Ὥστε εἴ τίς ἐστιν ἐν τῷ ὕδατι χάρις, οὐκ ἐκ τῆς φύσεώς ἐστι τοῦ ὕδατος, ἀλλ' ἐκ τῆς τοῦ Πνεύματος παρουσίας. Οὐ γάρ ἐστι τὸ βάπτισμα ῥύπου σαρκὸς ἀπόθεσις, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν. Πρὸς οὖν τὸν ἐξ ἀναστάσεως βίον καταρτίζων ἡμᾶς ὁ Κύριος, τὴν εὐαγγελικὴν πᾶσαν ἐκτίθεται πολιτείαν, τὸ ἀόργητον, τὸ ἀνεξίκακον, τὸ φιληδονίας ἀῤῥύπωτον, τὸ ἀφιλάργυρον τοῦ τρόπου νομοθετῶν· ὥστε ἅπερ ὁ αἰὼν ἐκεῖνος κατὰ τὴν φύσιν κέκτηται, ταῦτα προλαβόντας ἡμᾶς ἐκ προαιρέσεως κατορθοῦν. Εἰ τοίνυν τις ὁργιζόμενος εἴποι τὸ Εὐαγγέλιον εἶναι τοῦ ἐξ ἀναστάσεως βίου προδιατύπωσιν, οὐκ ἄν μοι δοκῇ τοῦ προσήκοντος ἁμαρτεῖν. Ἐπὶ οὖν τὸν σκοπὸν ἐπανέλθωμεν.

life is wrought through the Spirit. In three immersions, then, and with invocations equal in number, the great mystery of baptism is brought to completion, in order that both the figure of death may be represented, and those who are baptized may be enlightened in their souls by the handing down of the knowledge of God. So that if there is any grace in the water, it is not from the nature of the water, but from the presence of the Spirit. For baptism is not a putting away of the filth of the flesh, but the appeal of a good conscience towards God (1 Pet. 3:21). Fitting us, then, for the life that is from the resurrection, the Lord sets forth the whole evangelical way of life, legislating freedom from anger, forbearance under evil, being unsoiled by the love of pleasure, and freedom from the love of money in one's manner [of life]; so that the things which that age possesses by nature, these we, taking them beforehand, should accomplish by deliberate choice. If therefore someone, defining it, should say that the Gospel is a prefiguring of the life that is from the resurrection, he would not seem to me to miss what is fitting. Let us then return to our aim.

36. Διὰ Πνεύματος ἁγίου ἡ εἰς παράδεισον ἀποκατάστασις· ἡ εἰς βασιλείαν οὐρανῶν ἄνοδος· ἡ εἰς υἱοθεσίαν ἐπάνοδος· ἡ παῤῥησία τοῦ καλεῖν ἑαυτῶν Πατέρα τὸν Θεὸν, κοινωνὸν γενέσθαι τῆς χάριτος τοῦ Χριστοῦ, τέκνον φωτὸς χρηματίζειν, δόξης ἀϊδίου μετέχειν, καὶ ἁπαξαπλῶς ἐν παντὶ πληρώματι εὐλογίας γενέσθαι ἔν τε τῷ αἰῶνι τούτῳ καὶ ἐν τῷ μέλλοντι· τῶν ἐν ἐπαγγελίαις ἀποκειμένων ἡμῖν ἀγαθῶν, ὧν διὰ πίστεως ἀπεκδεχόμεθα τὴν ἀπόλαυσιν, ὡς ἤδη παρόντων, τὴν χάριν ἐνοπτριζόμενοι. Εἰ γὰρ ὁ ἀῤῥαβὼν τοιοῦτος, ἡλίκον τὸ τέλειον; καὶ εἰ ἡ ἀπαρχὴ τοσαύτη, τίς ἡ τοῦ ὅλου πλήρωσις; Ἔτι κἀκεῖθεν τῆς ἀπὸ τοῦ Πνεύματος χάριτος πρὸς τὸ ἐν ὕδατι βάπτισμα γνώριμον τὸ διάφορον· ὅτι Ἰωάννης μὲν ἐβάπτισεν ἐν ὕδατι εἰς μετάνοιαν, ὁ δὲ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐν τῷ Πνεύματι τῷ ἁγίῳ. Ἐγὼ μὲν γὰρ ὑμᾶς, φησὶ, βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν· οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ, καὶ πυρί· τὸ τοῦ πυρὸς βάπτισμα τὴν ἐν τῇ κρίσει δοκιμασίαν λέγων, καθά φησιν ὁ Ἀπόστολος· Ἑκάστου τὸ ἔργον ὁποῖόν ἐστι, τὸ πῦρ αὐτὸ δοκιμάσει· καὶ πάλιν· Ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται. Ἤδη δέ τινες ἐν τοῖς ὑπὲρ εὐσεβείας ἀγῶσιν, ἀληθείᾳ καὶ οὐ μιμήσει τὸν ὑπὲρ Χριστοῦ θάνατον ὑποστάντες, οὐδὲν τῶν ἐκ τοῦ ὕδατος συμβόλων εἰς τὴν σωτηρίαν ἐπεδεήθησαν, ἐν τῷ ἰδίῳ αἵματι βαπτισθέντες. Καὶ οὐκ ἀθετῶν τὸ ἐν τῷ ὕδατι βάπτισμα, ταῦτα λέγω, ἀλλὰ τοὺς λογισμοὺς καθαιρῶν τῶν ἐπαιρομένων κατὰ τοῦ Πνεύματος, καὶ

36. Through the Holy Spirit [comes] the restoration into paradise; the ascent into the kingdom of heaven; the return to adoption as sons; the freedom to call God our own Father, to become a sharer in the grace of Christ, to be named a child of light, to partake of everlasting glory, and, in a word, to be in every fullness of blessing, both in this age and in that to come; beholding as in a mirror the grace of the good things laid up for us in promises, whose enjoyment we await through faith, as though they were already present. For if the pledge is such, how great is the perfect [thing]? And if the first-fruits are so great, what is the fulfilment of the whole? Further, from this too the difference between the grace that is from the Spirit and the baptism in water is made known: that John baptized in water unto repentance, but our Lord Jesus Christ in the Holy Spirit. For I indeed, he says, baptize you in water unto repentance; but He Who comes after me is mightier than I, Whose shoes I am not worthy to carry; He will baptize you in the Holy Spirit, and in fire (Matt. 3:11); calling the baptism of fire the testing at the judgement, as the Apostle says: Each one's work, of what sort it is, the fire itself shall test (1 Cor. 3:13); and again: For the day shall declare it, because it is revealed in fire (1 Cor. 3:13). And already some in the contests for piety, having undergone death for Christ in truth and not in imitation, have needed none of the symbols of the water for salvation, having been baptized in their own blood. And I say these things not setting aside the baptism in the water, but pulling down the reasonings of those who exalt themselves against the Spirit, and

Editors' notes and page, col. 132

Footnotes

(91) ‹ἀῤῥύπωτον› · call in col 132 (Greek)

Ἀῤῥύπωτον. Duo codices mss. ἄῤῥυπον.

"Unsoiled." Two manuscripts have ἄῤῥυπον.

(printed under page 70)

(92) ‹δοκῇ› · call in col 132 (Greek, in the full-width lines)

Δοκῇ. Sic libri veteres, melius quam editi δοκεῖ.

"Would seem." So the old books, better than δοκεῖ in the editions.

(printed under page 70)

(93) ‹ἑαυτῶν› · call in col 132 (Greek)

Ἑαυτῶν. Ita codices mss. Editi ἑαυτοῦ. Ibidem Reg. quartus. τῆς χαρᾶς τοῦ Χριστοῦ.

"Our own." So the manuscripts. The editions have ἑαυτοῦ. In the same place the fourth Royal has τῆς χαρᾶς τοῦ Χριστοῦ ("the joy of Christ").

(printed under page 70)

(94) ‹τοσαύτη› · call in col 132 (Greek)

"So great." So four manuscripts; others, with the editions, τοιαύτη. In the same place the Basel edition has τίς ἡ τοῦ λόγου πλήρωσις, which words Erasmus rendered thus: "What will be the consummation of the word?" A little later we add εἰς μετάνοιαν from three manuscripts.

(printed under page 70)

(95) ‹τῷ ἁγίῳ› · call in col 132 (Greek)

Τῷ ἁγίῳ. Editi addunt καὶ τῷ πυρί. Sed haec in nullo codice ms.

"Holy." The editions add καὶ τῷ πυρί ("and in fire"). But these words are in no manuscript.

(printed under page 70)

(96) ‹αὐτὸ› · call in col 132 (Greek)

Αὐτό. Legitur ea vox in cod. Colbert. et Reg. quinto, abest ab aliis.

"Itself." This word is read in the Colbert manuscript and the fifth Royal; it is absent from the others.

(printed under page 70)

Page

running head: BASILII MAGNI 132
marginal letters: A beside "ζωῆς ἡμῶν ἐνεργουμένης"; B beside "-τας ἡμᾶς ἐκ προαιρέσεως"; C beside "-λειον; καὶ εἰ ἡ ἀπαρχὴ"; D beside "ἀγῶσιν, ἀληθείᾳ"
full-width lines: "Εἰ τοίνυν τις … ἐπανέλθωμεν." is set across both columns at the end of §35
old-edition numerals: a vertical bar before "κατορθοῦν" marks the older edition's page break

PG 32:133

μιγνύντων τὰ ἄμικτα, καὶ παρισαζόντων τὰ ἀσυνείκαστα.

who mix what is not to be mixed, and set on a level things that admit no comparison.

ΚΕΦΑΛΑΙΟΝ ΙϚʹ. Ὅτι ἀχώριστον ἐπὶ πάσης ἐννοίας Πατρὸς καὶ Υἱοῦ τὸ ἅγιον Πνεῦμα, ἐπί τε τῆς τῶν νοητῶν δημιουργίας, καὶ ἐπὶ τῆς τῶν ἀνθρώπων οἰκονομίας, καὶ ἐπὶ τῆς προσδοκωμένης κρίσεως.

CHAPTER XVI. That the Holy Spirit is inseparable from the Father and the Son in every conception: in the creation of the intelligible beings, in the economy concerning men, and in the judgement that is awaited.

37. Ἐπὶ οὖν τὸ ἐξ ἀρχῆς ἐπανίωμεν, ὅπως ἐν πᾶσιν ἀχώριστόν ἐστι καὶ ἀδιάστατον παντελῶς Πατρὸς καὶ Υἱοῦ τὸ ἅγιον Πνεῦμα. Ἐν τῷ περὶ τοῦ χαρίσματος τῶν γλωσσῶν τόπῳ, Κορινθίοις ἐπιστέλλων ὁ Παῦλος· Ἐὰν πάντες, φησὶ, προφητεύητε, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων, τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται· καὶ οὕτω πεσὼν ἐπὶ πρόσωπον, προσκυνήσει τῷ Θεῷ, ἀπαγγέλλων, ὅτι ὁ Θεὸς ὄντως ἐν ὑμῖν ἐστιν. Εἰ τοίνυν ἐκ τῆς προφητείας, τῆς κατὰ τὴν διαίρεσιν τῶν χαρισμάτων τοῦ Πνεύματος ἐνεργουμένης, ἐπιγινώσκεται ὁ Θεὸς ἐν τοῖς προφήταις εἶναι, βουλευσάσθωσαν οὗτοι ποίαν χώραν ἀποδώσουσι τῷ Πνεύματι τῷ ἁγίῳ· πότερον μετὰ Θεοῦ τάσσειν, ἢ πρὸς τὴν κτίσιν ἐξωθεῖν δικαιότερον. Καὶ τὸ πρὸς Σάπφειραν ὑπὸ Πέτρου· Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ Πνεῦμα τὸ ἅγιον; οὐκ ἐψεύσασθε ἀνθρώποις, ἀλλὰ Θεῷ· δείκνυσιν, ὅτι τὰ αὐτὰ εἰς τὸ Πνεῦμα τὸ ἅγιον καὶ εἰς Θεόν ἐστι τὰ ἁμαρτήματα. Καὶ οὕτω δ' ἂν τὸ συναφὲς καὶ ἀδιαίρετον κατὰ πᾶσαν ἐνέργειαν ἀπὸ Πατρὸς καὶ Υἱοῦ τοῦ Πνεύματος διδαχθείης. Ἐνεργοῦντος τοῦ Θεοῦ τὰς διαιρέσεις τῶν ἐνεργημάτων, καὶ τοῦ Κυρίου τὰς διαιρέσεις τῶν διακονιῶν, συμπάρεστι τὸ ἅγιον Πνεῦμα, τὴν διανομὴν τῶν χαρισμάτων πρὸς τὴν ἀξίαν ἑκάστου αὐτεξουσίως οἰκονομοῦν. Διαιρέσεις γὰρ, φησὶ, χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα. Καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς Κύριος. Καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι. Ταῦτα δὲ πάντα, φησὶν, ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ, καθὼς βούλεται. Οὐ μὴν ἐπειδὴ πρῶτον ἐνταῦθα τοῦ Πνεύματος ὁ Ἀπόστολος ἐπεμνήσθη, καὶ δεύτερον τοῦ Υἱοῦ, καὶ τρίτον τοῦ Θεοῦ καὶ Πατρὸς, ἤδη χρὴ καθόλου νομίζειν ἀντεστράφθαι τὴν τάξιν. Ἀπὸ γὰρ τῆς ἡμετέρας σχέσεως τὴν ἀρχὴν ἔλαβεν· ἐπειδὴ ὑποδεχόμενοι τὰ δῶρα, πρῶτον ἐντυγχάνομεν τῷ διανέμοντι· εἶτα ἐννοοῦμεν τὸν ἀποστείλαντα· εἶτα ἀνάγομεν τὴν ἐνθύμησιν ἐπὶ τὴν πηγὴν καὶ αἰτίαν τῶν ἀγαθῶν.

37. Let us return, then, to the beginning: how in all things the Holy Spirit is inseparable from the Father and the Son and altogether undivided from them. Paul, writing to the Corinthians in the passage concerning the gift of tongues, [says]: If all prophesy, he says, and there comes in someone unbelieving or uninstructed, he is convicted by all, he is judged by all, the secrets of his heart are made manifest; and so, falling on his face, he will worship God, declaring that God is truly among you (1 Cor. 14:24–25). If, then, God is recognized to be in the prophets from the prophecy that is worked according to the distribution of the gifts of the Spirit, let these men consider what place they will assign to the Holy Spirit: whether it is more just to rank Him with God, or to thrust Him out among the creation. And Peter's word to Sapphira, How is it that you have agreed together to tempt the Holy Spirit? You have not lied to men, but to God (Acts 5:9, 4), shows that sins against the Holy Spirit and against God are the same. And in this way too you may be taught the conjunction and indivisibility of the Spirit from the Father and the Son in every operation. When God works the distributions of operations, and the Lord the distributions of ministries, the Holy Spirit is present with them, dispensing by His own authority the distribution of the gifts according to the worth of each. For there are distributions of gifts, he says, but the same Spirit. And there are distributions of ministries, but the same Lord. And there are distributions of operations, but the same God, Who works all things in all. But all these things, he says, the one and the same Spirit works, dividing to each one individually as He wills (1 Cor. 12:4–11). Yet it is not the case that, because the Apostle has here mentioned the Spirit first, and the Son second, and God the Father third, we must straightway think the order to have been altogether reversed. For he took his beginning from our relation [to them]; since, in receiving the gifts, we first meet with the One Who distributes them; then we think of the One Who sent [Him]; then we lead our thought up to the fount and cause of the good things.

Editors' notes and page, col. 133

Footnotes

(97) ‹παρισαζόντων› · call in col 133 (Greek)

Παρισαζόντων. Sic omnes codices mss., non ut editi παρεικαζόντων.

"Set on a level." So all the manuscripts, not παρεικαζόντων as in the editions.

(printed under page 71)

(98) ‹ὁ Παῦλος› · call in col 133 (Greek)

Ὁ Παῦλος. Combefisius legendum putat δηλοῖ ὁ Παῦλος: sed necessaria non est emendatio, modo initium hujus capitis non sumatur, ut in editis, ab his verbis, ὅπως ἐν πᾶσιν, sed ab his, ἐπὶ οὖν τό, ut in veteribus libris. Habent etiam editi ὁ ἅγιος Παῦλος, sed codices mss. ut edidimus.

"Paul." Combefis thinks we should read δηλοῖ ὁ Παῦλος ("Paul makes plain"); but the correction is not necessary, provided the beginning of this chapter is taken not, as in the editions, from the words ὅπως ἐν πᾶσιν, but from ἐπὶ οὖν τό, as in the old books. The editions also have ὁ ἅγιος Παῦλος, but the manuscripts read as we have printed.

(printed under page 71)

(99) ‹εἰσέλθῃ δέ τις› · call in col 133 (Greek)

Εἰσέλθῃ δέ τις. Illud τίς ex tribus codicibus addidimus, et paulo post tres alii καὶ οὕτω τὰ κρυπτά.

"And someone comes in." We have added τίς from three manuscripts; and a little later three others have καὶ οὕτω τὰ κρυπτά.

(printed under page 71)

(1) ‹τάσσειν› · call in col 133 (Greek)

Τάσσειν. Sic mss. Editi συντάσσειν. Paulo post editi Σάπφειραν τοῦ Πέτρου. Mss. ut in textu.

"To rank." So the manuscripts. The editions have συντάσσειν. A little later the editions have Σάπφειραν τοῦ Πέτρου. The manuscripts as in the text.

(printed under page 71)

(2) ‹Ἐνεργοῦντος› · call in col 133 (Greek)

Ἐνεργοῦντος. Post hanc vocem editi addunt γάρ, quod in veteribus libris non reperitur.

"When [God] works." After this word the editions add γάρ, which is not found in the old books.

(printed under page 71)

Footnotes

(51) ‹scripture reference› · call in col 134

I Cor. XIV, 24, 25.

1 Corinthians 14:24–25.

(printed under page 71)

(52) ‹sed Deo› · call in col 134

Act. V, 9, 4.

Acts 5:9, 4.

(printed under page 71)

(53) ‹prout vult› · call in col 134

I Cor. XII, 4-11.

1 Corinthians 12:4–11.

(printed under page 71)

(97) ‹Παρισαζόντων (call above the visible foot)› · call in col 134

Παρισαζόντων. Sic omnes codices mss., non ut editi παρεικαζόντων.

Παρισαζόντων ("making equal"). So all the manuscripts, not, as the editions, παρεικαζόντων ("comparing").

(printed under page 71)

(98) ‹Ὁ Παῦλος (call above the visible foot)› · call in col 134

Ὁ Παῦλος. Combefisius legendum putat δηλοῖ ὁ Παῦλος: sed necessaria non est emendatio, modo initium hujus capitis non sumatur, ut in editis, ab his verbis, ὅπως ἐν πᾶσιν, sed ab his, ἐπεὶ οὖν τό, ut in veteribus libris. Habent etiam editi ὁ ἅγιος Παῦλος, sed codices mss. ut edidimus.

Ὁ Παῦλος ("Paul"). Combefis thinks one should read δηλοῖ ὁ Παῦλος ("Paul shows"); but the correction is not necessary, provided the beginning of this chapter is not taken, as in the editions, from the words ὅπως ἐν πᾶσιν ("so that in all"), but from ἐπεὶ οὖν τό ("since then the"), as in the old books. The editions also have ὁ ἅγιος Παῦλος ("holy Paul"), but the manuscripts read as we have printed.

(printed under page 71)

(99) ‹Εἰσέλθῃ δέ τις (call above the visible foot)› · call in col 134

Εἰσέλθῃ δέ τις. Illud τις ex tribus codicibus addidimus, et paulo post tres alii καὶ οὕτω τὰ κρυπτά.

Εἰσέλθῃ δέ τις ("and if someone comes in"). We have added τις ("someone") from three manuscripts; and a little after, three others have καὶ οὕτω τὰ κρυπτά ("and so the secrets").

(printed under page 71)

(1) ‹μετὰ Θεοῦ τάσσειν› · call in col 134

Τάσσειν. Sic mss. Editi συντάσσειν. Paulo post editi Σάπφειραν τοῦ Πέτρου. Mss. ut in textu.

Τάσσειν ("to rank"). So the manuscripts. The editions have συντάσσειν ("to rank together"). A little after, the editions have Σάπφειραν τοῦ Πέτρου ("Sapphira, of Peter"). The manuscripts read as in the text.

(printed under page 71)

(2) ‹Ἐνεργοῦντος› · call in col 134

Ἐνεργοῦντος. Post hanc vocem editi addunt γάρ, quod in veteribus libris non reperitur.

Ἐνεργοῦντος ("while [God] works"). After this word the editions add γάρ ("for"), which is not found in the old books.

(printed under page 71)

Footnotes

(54) ‹scripture reference› · call in col 135

Col. I, 16.

Colossians 1:16.

(printed under page 72)

(55) ‹omnis virtus eorum› · call in col 135

Psal. XXXII, 6.

Psalm 32 (33):6.

(printed under page 72)

(56) ‹et Deus erat› · call in col 135

Joan. I, 1.

John 1:1.

(printed under page 72)

(57) ‹qui a Patre procedit› · call in col 135

Joan. XV, 25.

John 15:25 [so printed; the verse quoted is 15:26].

(printed under page 72)

(3) ‹ἐκ τῶν δημιουργημάτων› · call in col 136

Ἐκ τῶν. Editi hic ponunt ἐξ ἀρχῆς, sed codices mss. ut in textu. Paulo post editio Paris ἐκδοθείσης, quod in uno tantum codice reperitur: alii ἐνδοθείσης vel δοθείσης. Habet etiam editio Basileensis ἐνδοθείσης.

Ἐκ τῶν ("from the"). The editions put ἐξ ἀρχῆς ("from the beginning") here, but the manuscripts read as in the text. A little after, the Paris edition has ἐκδοθείσης ("given out"), which is found in only one manuscript; the others have ἐνδοθείσης ("given in") or δοθείσης ("given"). The Basel edition also has ἐνδοθείσης.

(printed under page 72)

(4) ‹τὴν κοσμογονίαν› · call in col 136

Κοσμογονίαν. Colb. et unus Reg. κοσμογένειαν. Alius Reg. κοσμοποιίαν.

Κοσμογονίαν ("the generation of the world"). The Colbert and one Royal manuscript have κοσμογένειαν; another Royal has κοσμοποιίαν ("the making of the world").

(printed under page 72)

(5) ‹ἀκατονόμαστοι› · call in col 136

Ἀκατονόμαστοι. Sic tres antiqui codices. Colbert. ἀκατωνόμαστοι, editi ἀκατανόμαστοι. Mox editi γενομένων, quinque libri veteres γινομένων.

Ἀκατονόμαστοι ("unnameable"). So three old manuscripts. The Colbert has ἀκατωνόμαστοι, the editions ἀκατανόμαστοι. Next, the editions have γενομένων ("having come to be"), five old books γινομένων ("coming to be").

(printed under page 72)

(6) ‹ὅμως θέλει› · call in col 136

Ὅμως θέλει. Hic editi et infra, ubi de Filio, addunt καὶ πέφυκε: in quo non minus pugnant cum Basilii sensu, quam cum mss. codicibus.

Ὅμως θέλει ("yet He wills"). Here, and below where the Son is spoken of, the editions add καὶ πέφυκε ("and is by nature [so]"): in which they conflict no less with Basil's sense than with the manuscripts.

(printed under page 72)

(7) ‹συνεργίας› · call in col 136

Συνεργίας. Pro hac voce, quae in editis legitur et in tribus codicibus mss., habet Reg. tertius δημιουργίας, Colbertinus vero Πνεύματος, quae vox addita fuit alia manu sed tamen antiqua.

Συνεργίας ("of co-operation"). In place of this word, which is read in the editions and in three manuscripts, the third Royal manuscript has δημιουργίας ("of creation"), and the Colbert Πνεύματος ("of the Spirit"), a word added by another hand, though an old one.

(printed under page 72)

(8) ‹τὸ στερεοῦν› · call in col 136

Τὸ στερεοῦν. Sic Reg. secundus et quartus, quos sequi malumus quam tres alios, in quibus et in editis legitur τὸν στερεοῦντα. Addunt editi τὸ ἅγιον, quod nullo in codice ms. reperitur.

Τὸ στερεοῦν ("the one who establishes", neuter). So the second and fourth Royal manuscripts, which we prefer to follow rather than three others, in which, as in the editions, τὸν στερεοῦντα (masculine) is read. The editions add τὸ ἅγιον ("the Holy"), which is found in no manuscript.

(printed under page 72)

Page

running head: 135 S. BASILII MAGNI
marginal letters: A 38. Jam etiam ex rebus initio conditis discas; B riam causam eorum quae fiunt, Patrem; condi-; C (not read: top image only); D (not read: top image only)
old-edition numerals: (none seen in the top third; lower thirds not read)
other: FACING LATIN VERSION, NOT SET. Only the top image was read; it begins with Latin §38.

PG 32:136

38. Μάθοις δ' ἂν τὴν πρὸς Πατέρα καὶ Υἱὸν τοῦ Πνεύματος κοινωνίαν καὶ ἐκ τῶν δημιουργημάτων τῶν ἐξ ἀρχῆς. Αἱ γὰρ καθαραὶ καὶ νοεραὶ καὶ ὑπερκόσμιοι δυνάμεις ἅγιαι καί εἰσι καὶ ὀνομάζονται, ἐκ τῆς παρὰ τοῦ ἁγίου Πνεύματος ἐνδοθείσης χάριτος τὸν ἁγιασμὸν κεκτημέναι. Ὥστε ἀποσεσιώπηται μὲν ὁ τρόπος τῆς κτίσεως τῶν οὐρανίων δυνάμεων· ἀπὸ γὰρ τῶν αἰσθητῶν μόνον τὸν Δημιουργὸν ἡμῖν ὁ τὴν κοσμογονίαν συγγραψάμενος ἀπεκάλυψε. Σὺ δὲ, ἔχων δύναμιν ἐκ τῶν ὁρατῶν ἀναλογίζεσθαι τὰ ἀόρατα, δόξαζε τὸν Ποιητὴν ἐν ᾧ ἐκτίσθη τὰ πάντα, εἴτε ὁρατὰ, εἴτε ἀόρατα, εἴτε ἀρχαὶ, εἴτε ἐξουσίαι, εἴτε δυνάμεις, εἴτε θρόνοι, εἴτε κυριότητες, καὶ εἴ τινές εἰσιν ἕτεραι λογικαὶ φύσεις, ἀκατονόμαστοι. Ἐν δὲ τῇ τούτων κτίσει ἐννόησόν μοι τὴν προκαταρκτικὴν αἰτίαν τῶν γινομένων, τὸν Πατέρα· τὴν δημιουργικὴν, τὸν Υἱόν· τὴν τελειωτικὴν, τὸ Πνεῦμα· ὥστε βουλήματι μὲν τοῦ Πατρὸς τὰ λειτουργικὰ πνεύματα ὑπάρχειν, ἐνεργείᾳ δὲ Υἱοῦ εἰς τὸ εἶναι παράγεσθαι, παρουσίᾳ δὲ τοῦ Πνεύματος τελειοῦσθαι. Τελείωσις δὲ ἀγγέλων ἁγιασμὸς, καὶ ἡ ἐν τούτῳ διαμονή. Καὶ μηδεὶς οἰέσθω με ἢ τρεῖς εἶναι λέγειν ἀρχικὰς ὑποστάσεις, ἢ ἀτελῆ φάσκειν τοῦ Υἱοῦ τὴν ἐνέργειαν. Ἀρχὴ γὰρ τῶν ὄντων μία, δι' Υἱοῦ δημιουργοῦσα, καὶ τελειοῦσα ἐν Πνεύματι. Καὶ οὔτε Πατὴρ, ὁ τὰ πάντα ἐν πᾶσιν ἐνεργῶν, ἀτελῆ ἔχει τὴν ἐνέργειαν· οὔτε Υἱὸς ἐλλιπῆ τὴν δημιουργίαν, μὴ τελειουμένην παρὰ τοῦ Πνεύματος. Οὕτω γὰρ ἂν οὔτε Πατὴρ προσδεηθείη Υἱοῦ, μόνῳ τῷ θέλειν δημιουργῶν, ἀλλ' ὅμως θέλει διὰ Υἱοῦ· οὔτ' ἂν συνεργίας προσδεηθείη, καθ' ὁμοιότητα τοῦ Πατρὸς ἐνεργῶν· ἀλλὰ καὶ Υἱὸς θέλει διὰ τοῦ Πνεύματος τελειοῦν· Τῷ Λόγῳ γὰρ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ Πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν. Οὔτε οὖν Λόγος ἀέρος τύπωσις σημαντικὴ, διὰ φωνητικῶν ὀργάνων ἐκφερομένη· οὔτε Πνεῦμα στόματος ἀτμὸς, ἐκ τῶν ἀναπνευστικῶν μερῶν ἐξωθούμενος· ἀλλὰ Λόγος μὲν ὁ πρὸς Θεὸν ὢν ἐν ἀρχῇ, καὶ Θεὸς ὤν· Πνεῦμα δὲ στόματος Θεοῦ τὸ Πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ Πατρὸς ἐκπορεύεται. Τρία τοίνυν νοεῖς, τὸν προστάσσοντα Κύριον, τὸν δημιουργοῦντα Λόγον, τὸ στερεοῦν τὸ Πνεῦμα. Τί δ' ἂν ἄλλο εἴη στερέωσις ἢ ἡ κατὰ τὸν ἁγιασμὸν τελείωσις, τὸ ἀνένδοτον καὶ ἄτρεπτον καὶ παγίως ἐρηρεισμένον ἐν ἀγαθῷ τῆς στερεώσεως ἐμφαινούσης; Ἁγιασμὸς δὲ οὐκ ἄνευ Πνεύματος. Οὐ γὰρ φύσει ἅγιαι αἱ τῶν οὐρανῶν δυνάμεις·

38. You may learn the fellowship of the Spirit with the Father and the Son also from the things created in the beginning. For the pure and intelligent and supramundane powers both are holy and are called holy, having acquired their holiness from the grace given by the Holy Spirit. Thus the manner of the creation of the heavenly powers has been passed over in silence; for the one who wrote the account of the world's making revealed the Creator to us from the things of sense alone. But you, having the power to infer the invisible things from the visible, glorify the Maker in whom all things were created, whether visible or invisible, whether principalities or authorities or powers or thrones or dominions (Col. 1:16), and whatever other rational natures there may be that cannot be named. And in the creation of these, consider, I pray you, the originating cause of the things that come to be, the Father; the creative cause, the Son; the perfecting cause, the Spirit; so that the ministering spirits exist by the will of the Father, are brought into being by the operation of the Son, and are perfected by the presence of the Spirit. And the perfection of angels is sanctification, and continuance in it. And let no one suppose that I am saying there are three originating hypostases, or asserting that the operation of the Son is imperfect. For the principle of the things that exist is one, creating through the Son and perfecting in the Spirit. And neither does the Father, who works all things in all, have an imperfect operation, nor the Son a deficient work of creation, if it is not perfected by the Spirit. For in that case the Father would not need the Son, since He creates by willing alone; yet He wills through the Son. Nor would the Son need co-operation, since He works in likeness to the Father; but the Son too wills to perfect through the Spirit. For by the Word of the Lord the heavens were established, and all their power by the Spirit of His mouth (Ps. 32:6). The Word, then, is not a significant impression on the air, uttered through the organs of the voice; nor is the Spirit of the mouth a vapour, expelled from the parts that breathe; but the Word is He who was with God in the beginning, and was God (John 1:1); and the Spirit of God's mouth is the Spirit of truth, who proceeds from the Father (John 15:26). You perceive, then, three: the Lord who commands, the Word who creates, the Spirit who establishes. And what else would establishing be than perfection in holiness, the establishing showing what is unyielding and unchangeable and firmly fixed in the good? But there is no sanctification without the Spirit. For the powers of the heavens are not holy by nature;

Editors' notes and page, col. 136

Footnotes

(3)–(8): called in this column (Greek only); set under n135 (printed under page 72).

Page

running head: S. BASILII MAGNI 136
marginal letters: A 38. Μάθοις δ᾽ ἂν τὴν πρὸς Πατέρα καὶ Υἱὸν τοῦ; B μοι τὴν προκαταρκτικὴν αἰτίαν τῶν γινομένων, τὸν; C οὔτ᾽ ἂν συνεργίας προσδεηθείη, καθ᾽ ὁμοιότητα τοῦ; D ἄτρεπτον καὶ παγίως ἐρηρεισμένον ἐν ἀγαθῷ τῆς
old-edition numerals: (none)

PG 32:137

ἢ οὕτω γ' ἂν οὐδεμίαν πρὸς τὸ ἅγιον Πνεῦμα τὴν διαφορὰν ἔχοιεν· ἀλλὰ κατὰ ἀναλογίαν τῆς πρὸς ἀλλήλας ὑπεροχῆς, τοῦ ἁγιασμοῦ τὸ μέτρον παρὰ τοῦ Πνεύματος ἔχουσαι. Ὡς γὰρ ὁ καυτὴρ μετὰ τοῦ πυρὸς νοεῖται, καὶ ἄλλο μέντοι ἡ ὑποκειμένη ὕλη, καὶ ἄλλο τὸ πῦρ· οὕτω καὶ ἐπὶ τῶν οὐρανίων δυνάμεων, ἡ μὲν οὐσία αὐτῶν, ἀέριον πνεῦμα, εἰ τύχοι, ἢ πῦρ ἄϋλον, κατὰ τὸ γεγραμμένον· Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς Λειτουργοὺς αὐτοῦ πυρὸς φλόγα· διὸ καὶ ἐν τόπῳ εἰσὶ, καὶ ὁρατοὶ γίνονται, ἐν τῷ εἴδει τῶν οἰκείων αὐτῶν σωμάτων τοῖς ἀξίοις ἐμφανιζόμενοι. Ὁ μέντοι ἁγιασμὸς, ἔξωθεν ὢν τῆς οὐσίας, τὴν τελείωσιν αὐτοῖς ἐπάγει διὰ τῆς κοινωνίας τοῦ Πνεύματος. Φυλάσσουσι δὲ τὴν ἀξίαν τῇ ἐπιμονῇ τοῦ καλοῦ, ἔχουσαι μὲν ἐν προαιρέσει τὸ αὐτεξούσιον, οὐδέποτε δὲ ἐκ τῆς τοῦ ὄντως ἀγαθοῦ προσεδρείας ἐκπίπτουσαι· ὡς ἐὰν ὑφέλης τῷ λόγῳ τὸ Πνεῦμα, λέλυνται μὲν ἀγγέλων χορεῖαι, ἀνήρηνται δὲ ἀρχαγγέλων ἐπιστασίαι, συγκέχυται δὲ τὰ πάντα· ἀνομοθέτητος, ἄτακτος, ἀόριστος αὐτῶν ἡ ζωή. Πῶς μὲν γὰρ εἴπωσιν ἄγγελοι· Δόξα ἐν ὑψίστοις Θεῷ, μὴ δυναμωθέντες ὑπὸ τοῦ Πνεύματος; Οὐδεὶς γὰρ δύναται εἰπεῖν Κύριον Ἰησοῦν, εἰ μὴ ἐν Πνεύματι ἁγίῳ, καὶ οὐδεὶς ἐν Πνεύματι Θεοῦ λαλῶν Λέγει ἀνάθεμα Ἰησοῦν· ὅπερ εἴποι ἂν τὰ πονηρὰ καὶ ἀντικείμενα πνεύματα, ὧν ἡ ἀπόπτωσις συνίστησι τὸν λόγον, τοῦ αὐτεξουσίους εἶναι τὰς ἀοράτους δυνάμεις, ἰσοῤῥόπως ἐχούσας πρὸς ἀρετὴν καὶ κακίαν, καὶ διὰ τοῦτο δεομένας τῆς τοῦ Πνεύματος βοηθείας. Ἐγὼ καὶ τὸν Γαβριὴλ προλέγειν τὰ μέλλοντα οὐδαμῶς ἄλλως φημὶ ἢ τῇ προγνώσει τοῦ Πνεύματος. Διότι ἓν τῶν ἐκ τῆς διαιρέσεως τοῦ Πνεύματος χαρισμάτων ἐστὶν ἡ προφητεία. Ὁ δὲ τὰ μυστήρια τῆς ὀπτασίας τῷ ἀνδρὶ τῶν ἐπιθυμιῶν ἐπιταχθεὶς διαγγεῖλαι, πόθεν σοφισθεὶς εἶχε διδάσκειν τὰ κεχρυμμένα, εἰ μὴ τῷ Πνεύματι τῷ ἁγίῳ; τῆς ἀποκαλύψεως τῶν μυστηρίων ἰδίως τῷ Πνεύματι προσηκούσης, κατὰ τὸ γεγραμμένον, ὅτι Ἡμῖν ἀπεκάλυψεν ὁ Θεὸς διὰ τοῦ Πνεύματος. Θρόνοι δὲ καὶ κυριότητες, καὶ ἀρχαὶ καὶ ἐξουσίαι, πῶς ἂν τὴν μακαρίαν διεξῆγον ζωὴν, εἰ μὴ διὰ παντὸς ἔβλεπον τὸ πρόσωπον τοῦ Πατρὸς τοῦ ἐν οὐρανοῖς; Τὸ δὲ βλέπειν οὐκ ἄνευ τοῦ Πνεύματος. Ὥσπερ γὰρ ἐν νυκτὶ, ἐὰν ὑφέλης τὸ φῶς ἀπὸ τῆς οἰκίας, τυφλαὶ μὲν αἱ ὄψεις, ἀνενέργητοι δὲ καταλείπονται αἱ δυνάμεις, ἀνεπίγνωστοι δὲ αἱ ἀξίαι, καὶ χρυσοῦ καὶ σιδήρου ὁμοίως πατουμένων διὰ τὴν ἄγνοιαν· οὕτως ἐπὶ τῆς νοητῆς διακοσμήσεως,

or else in this way they would have no difference at all from the Holy Spirit; but, according to the proportion of their pre-eminence over one another, they have the measure of sanctification from the Spirit. For as the branding-iron is conceived together with the fire, and yet the underlying material is one thing and the fire another; so also in the case of the heavenly powers, their substance is, it may be, an aerial spirit or an immaterial fire, according to what is written: Who makes His angels spirits, and His ministers a flame of fire (Ps. 103:4); and for this reason they are in a place and become visible, appearing to those who are worthy in the form of their own proper bodies. Sanctification, however, being outside their substance, brings perfection upon them through the communion of the Spirit. And they keep their rank by perseverance in the good, having indeed freedom in their choice, yet never falling away from their attendance upon Him who is truly good; so that, if in thought you take away the Spirit, the choirs of angels are dissolved, the governments of archangels are abolished, all things are thrown into confusion; their life is without law, without order, without bounds. For how shall angels say: Glory to God in the highest (Luke 2:14), if they have not been empowered by the Spirit? For no one can say Lord Jesus except in the Holy Spirit, and no one speaking in the Spirit of God says anathema Jesus (1 Cor. 12:3); which is what the wicked and adverse spirits might say, whose falling away establishes the argument that the invisible powers are free, poised equally towards virtue and vice, and for this reason in need of the help of the Spirit. I for my part say that Gabriel foretells things to come in no other way than by the foreknowledge of the Spirit, since prophecy is one of the gifts of the distribution of the Spirit. And he who was commanded to announce the mysteries of the vision to the man of desires, whence was he made wise so that he could teach hidden things, if not by the Holy Spirit? since the revelation of mysteries belongs properly to the Spirit, according to what is written, that God has revealed [them] to us through the Spirit. And thrones and dominions, and principalities and powers, how would they lead their blessed life, if they did not continually behold the face of the Father who is in heaven (Matt. 18:10)? But to behold is not possible without the Spirit. For just as at night, if you take away the light from the house, the eyes are blind, the faculties are left inactive, the worth [of things] cannot be recognized, and gold and iron are trodden underfoot alike through ignorance; so in the intelligible order,

Editors' notes and page, col. 137

Footnotes

(58) ‹scripture reference› · call in col 138

Psal. CIII, 4.

Psalm 103 (104):4.

(printed under page 73)

(59) ‹in excelsis Deo› · call in col 138

Luc. II, 14.

Luke 2:14.

(printed under page 73)

(60) ‹dixit Jesum anathema› · call in col 138

I Cor. XII, 3.

1 Corinthians 12:3.

(printed under page 73)

(61) ‹praedicere futura› · call in col 138

Luc. I, 26.

Luke 1:26.

(printed under page 73)

(62) ‹jussus erat annuntiare› · call in col 138

Dan. X, 10.

Daniel 10:10.

(printed under page 73)

(63) ‹per Spiritum› · call in col 138

I Cor. II, 10.

1 Corinthians 2:10.

(printed under page 73)

(64) ‹qui in coelis est› · call in col 138

Matth. XVIII, 10.

Matthew 18:10.

(printed under page 73)

(9) ‹Ἢ οὕτω γ' ἄν (call above the visible foot)› · call in col 138

Ἢ οὕτω γ' ἄν. Editio Paris. ἢ οὕτω γάρ, contra codicum mss. et editionis Basileensis fidem. Paulo post Reg. secundus παρὰ τοῦ Πνεύματος ἔχουσι.

Ἢ οὕτω γ' ἄν ("or thus at least"). The Paris edition has ἢ οὕτω γάρ ("or thus for"), against the witness of the manuscripts and of the Basel edition. A little after, the second Royal manuscript has παρὰ τοῦ Πνεύματος ἔχουσι ("they have from the Spirit").

(printed under page 73)

(10) ‹Ἀέριον πνεῦμα (call above the visible foot)› · call in col 138

Ἀέριον πνεῦμα. Male in editis additur τό.

Ἀέριον πνεῦμα ("an airy breath"). In the editions τό ("the") is wrongly added.

(printed under page 73)

(11) ‹Πυρὸς φλόγα (call above the visible foot)› · call in col 138

Πυρὸς φλόγα. Sic quinque codices: unus cum editis πῦρ φλέγον.

Πυρὸς φλόγα ("a flame of fire"). So five manuscripts; one, with the editions, has πῦρ φλέγον ("a burning fire").

(printed under page 73)

(12) ‹Χορεῖαι (call above the visible foot)› · call in col 138

Χορεῖαι. Hic nonnulla ope codicum mss. sustulimus. Habent enim editi: χορεῖαι καὶ ἁγιασμὸς... ἐπιστασίαι, καὶ ἁγιασμοὶ, καὶ προφητεῖαι... οὐκοῦν, ἀνομοθέτητος.

Χορεῖαι ("choirs"). Here, with the help of the manuscripts, we have removed some words. For the editions have: χορεῖαι καὶ ἁγιασμὸς ("choirs and sanctification")... ἐπιστασίαι, καὶ ἁγιασμοὶ, καὶ προφητεῖαι ("presidencies, and sanctifications, and prophecies")... οὐκοῦν, ἀνομοθέτητος ("so then, without law").

(printed under page 73)

(13) ‹ὅπερ εἴποι ἄν› · call in col 138

Ὅπερ εἴποι ἄν. Sic mss. codices: editi ὅπερ ἂν εἴποιεν. Mox Reg. quartus τὰς οὐρανίους δυνάμεις.

Ὅπερ εἴποι ἄν ("which … would say", singular). So the manuscripts; the editions have ὅπερ ἂν εἴποιεν (plural). Next, the fourth Royal manuscript has τὰς οὐρανίους δυνάμεις ("the heavenly powers").

(printed under page 73)

(14) ‹ἓν τῶν› · call in col 138

Ἓν τῶν. Editi ἕν τι τῶν, sed repugnant veteres libri.

Ἓν τῶν ("one of the"). The editions have ἕν τι τῶν ("some one of the"), but the old books are against it.

(printed under page 73)

(15) ‹τὴν μακαρίαν› · call in col 138

Μακαρίαν. Editi addunt ἐκείνην. Sed ea vox abest a quinque codicibus.

Μακαρίαν ("blessed"). The editions add ἐκείνην ("that"). But the word is absent from five manuscripts.

(printed under page 73)

Footnotes

(65) ‹scripture reference› · call in col 139

Isa. VI, 3.

Isaiah 6:3.

(printed under page 74)

(66) ‹Filius meus dilectus› · call in col 139

Joan. I, 33.

John 1:33.

(printed under page 74)

(67) ‹Deus Spiritu sancto› · call in col 139

Act. X, 38.

Acts 10:38.

(printed under page 74)

(68) ‹ut tentaretur› · call in col 139

Matth. IV, 1.

Matthew 4:1.

(printed under page 74)

(69) ‹ejicio daemonia› · call in col 139

Matth. XII, 28.

Matthew 12:28.

(printed under page 74)

(70) ‹retenta sunt› · call in col 139

Joan. XX, 22, 23.

John 20:22–23.

(printed under page 74)

(16) ‹Μὴ παρόντος (call above the visible foot)› · call in col 139

Μὴ παρόντος. Duo Regii codices cum Colbert. μὴ παρέχοντος. Reg. quartus μὴ συμπαρόντος.

Μὴ παρόντος ("not being present"). Two Royal manuscripts, with the Colbert, have μὴ παρέχοντος ("not supplying"). The fourth Royal has μὴ συμπαρόντος ("not being present with").

(printed under page 74)

(17) ‹Συνεργείας (call above the visible foot)› · call in col 139

Συνεργείας. Non male in editis ἐνεργείας. Sed sex codicum auctoritas praeferenda.

Συνεργείας ("co-operation"). The editions' ἐνεργείας ("operation") is not bad. But the authority of six manuscripts is to be preferred.

(printed under page 74)

(18) ‹Λειτουργούντων (call above the visible foot)› · call in col 139

Λειτουργούντων. Editi ἀρχαγγέλων λειτουργοῦντες αὐτῷ. Codices ut in contextu, nisi quod unus habet ἀρχαγγέλων. Non multo post iisdem codicibus freti mutavimus quod erat in editis λειτουργίαις et δημιουργίαις.

Λειτουργούντων ("ministering"). The editions have ἀρχαγγέλων λειτουργοῦντες αὐτῷ ("of archangels, ministering to him"). The manuscripts read as in the text, except that one has ἀρχαγγέλων. Not much later, relying on the same manuscripts, we changed what was in the editions, λειτουργίαις ("ministries") and δημιουργίαις ("creations").

(printed under page 74)

(19) ‹τοῦ Θεοῦ› · call in col 139

Τοῦ Θεοῦ. Addunt editi καὶ Πατρός, et οὖν ante βούλει, et paulo post iidem habent παρουσίαν τοῦ Χριστοῦ. Codices mss. ut in contextu.

Τοῦ Θεοῦ ("of God"). The editions add καὶ Πατρός ("and Father"), and οὖν ("then") before βούλει; and a little after the same have παρουσίαν τοῦ Χριστοῦ ("the coming of Christ"). The manuscripts read as in the text.

(printed under page 74)

(20) ‹ἀχωρίστως συνῆν› · call in col 139

Συνῆν. Sic mss. codices: editi συμπαρῆν.

Συνῆν ("was with"). So the manuscripts; the editions have συμπαρῆν ("was present with").

(printed under page 74)

(21) ‹Ἄν τινων› · call in col 139

Ἄν τινων. Editi ἐάν τινων, idque statim repetunt, et paulo post habent αἱ διακοσμήσεις ἐνεργοῦνται. Secuti sumus in contextu mss. codices.

Ἄν τινων ("whosesoever"). The editions have ἐάν τινων, and repeat it at once; and a little after they have αἱ διακοσμήσεις ἐνεργοῦνται ("the orderings are effected"). In the text we have followed the manuscripts.

(printed under page 74)

Page

running head: 139 S. BASILII MAGNI
marginal letters: A ‹perinde ac ferrum›; B ‹Dei, tum in ultramundanarum›; C ‹dispensata sunt : per Spiritum›; D ‹cum inspirasset in faciem›
old-edition numerals: 34 after renovans
other: FACING LATIN VERSION, NOT SET

PG 32:140

ἀμήχανον τὴν ἔνθεσμον ἐκείνην διαμεῖναι ζωὴν ἄνευ τοῦ Πνεύματος· οὐ μᾶλλόν γε ἢ στρατοπέδου τὴν εὐταξίαν, τοῦ ταξιάρχου μὴ παρόντος· ἢ χοροῦ τὴν συμφωνίαν, τοῦ κορυφαίου μὴ συναρμόζοντος. Πῶς [ἂν] εἴπη τὰ σεραφὶμ, Ἅγιος, ἅγιος, ἅγιος, μὴ διδαχθέντα παρὰ τοῦ Πνεύματος, ποσάκις ἐστὶν εὐσεβὲς τὴν δοξολογίαν ταύτην ἀναφωνεῖν; Εἴτε οὖν αἰνοῦσι τὸν Θεὸν πάντες οἱ ἄγγελοι αὐτοῦ, καὶ αἰνοῦσιν αὐτὸν πᾶσαι αἱ δυνάμεις αὐτοῦ, διὰ τῆς τοῦ Πνεύματος συνεργείας· εἴτε παρεστήκασι χίλιαι χιλιάδες ἀγγέλων, καὶ μύριαι μυριάδες λειτουργούντων, ἐν τῇ δυνάμει τοῦ Πνεύματος τὸ οἰκεῖον ἔργον ἀμώμως ἐπιτελοῦσι. Πᾶσαν οὖν τὴν ὑπερουράνιον ἐκείνην καὶ ἄῤῥητον ἁρμονίαν, ἔν τε τῇ λειτουργίᾳ Θεοῦ καὶ τῇ πρὸς ἀλλήλας τῶν ὑπερκοσμίων δυνάμεων συμφωνίᾳ, ἀδύνατον φυλαχθῆναι [εἰ] μὴ τῇ ἐπιστασίᾳ τοῦ Πνεύματος. Οὕτω μὲν οὖν ἐν δημιουργίᾳ πάρεστι τὸ Πνεῦμα τὸ ἅγιον τοῖς οὐκ ἐκ προκοπῆς τελειουμένοις, ἀλλ' ἀπ' αὐτῆς τῆς κτίσεως εὐθὺς τελείοις, εἰς τὸν ἀπαρτισμὸν καὶ συμπλήρωσιν τῆς ὑποστάσεως αὐτῶν τὴν παρ' ἑαυτοῦ χάριν συνεισφερόμενον.

it is impossible for that ordered life to endure without the Spirit; no more than the good order of an army when its commander is not present, or the harmony of a choir when its leader is not keeping it together. How [would] the seraphim say, Holy, holy, holy (Isa. 6:3), unless they had been taught by the Spirit how often it is pious to cry out this doxology? Whether, then, all His angels praise God, and all His powers praise Him, it is through the cooperation of the Spirit; whether thousands of thousands of angels stand by, and ten thousand times ten thousand ministering, it is in the power of the Spirit that they blamelessly accomplish their proper work. All that supercelestial and ineffable harmony, then, both in the service of God and in the concord of the supramundane powers with one another, cannot be preserved [except] by the governance of the Spirit. Thus, then, in creation the Holy Spirit is present to those who are not perfected by progress but are perfect at once from their very creation, contributing His own grace for the completion and fulfilment of their subsistence.

39. Τὰς δὲ περὶ τὸν ἄνθρωπον οἰκονομίας, τὰς ὑπὸ τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ κατὰ τὴν ἀγαθότητα τοῦ Θεοῦ γενομένας, τίς ἀντερεῖ μὴ οὐχὶ διὰ τῆς τοῦ Πνεύματος χάριτος πεπληροῦσθαι; Εἴτε βούλει τὰ παλαιὰ σκοπεῖν· τὰς τῶν πατριαρχῶν εὐλογίας, τὴν ἐκ τῆς νομοθεσίας δεδομένην βοήθειαν, τοὺς τύπους, τὰς προφητείας, τὰ ἐν πολέμοις ἀνδραγαθήματα, τὰ διὰ τῶν δικαίων σημεῖα· εἴτε τὰ περὶ τὴν ἔνσαρκον τοῦ Κυρίου παρουσίαν οἰκονομηθέντα· διὰ τοῦ Πνεύματος. Πρῶτον μὲν γὰρ αὐτῇ τῇ σαρκὶ τοῦ Κυρίου συνῆν, χρίσμα γενόμενον, καὶ ἀχωρίστως παρὸν κατὰ τὸ γεγραμμένον· Ἐφ' ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον, καὶ μένον ἐπ' αὐτὸν, οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός· καὶ, Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὃν ἔχρισεν ὁ Θεὸς τῷ Πνεύματι τῷ ἁγίῳ. Ἔπειτα πᾶσα ἐνέργεια συμπαρόντος τοῦ Πνεύματος ἐνηργεῖτο. Τοῦτο καὶ ὑπὸ τοῦ διαβόλου πειραζομένῳ παρῆν. Ἀνήχθη γὰρ, φησὶν, ὁ Ἰησοῦς ὑπὸ τοῦ Πνεύματος εἰς τὴν ἔρημον τοῦ πειρασθῆναι. Καὶ ἐνεργοῦντι τὰς δυνάμεις ἀχωρίστως συνῆν. Εἰ γὰρ ἐγὼ, φησὶν, ἐν Πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια· καὶ ἐκ νεκρῶν ἀναστάντος οὐκ ἀπελείπετο. Ἀνακαινίζων γὰρ τὸν ἄνθρωπον ὁ Κύριος, καὶ ἣν ἀπώλεσε χάριν ἐκ τοῦ ἐμφυσήματος τοῦ Θεοῦ, ταύτην πάλιν ἀποδιδοὺς, ἐμφυσήσας εἰς τὸ πρόσωπον τῶν μαθητῶν, τί φησι; Λάβετε Πνεῦμα ἅγιον. Ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται·

39. As for the dispensations concerning man, which were accomplished by our great God and Saviour Jesus Christ according to the goodness of God, who will gainsay that they have been fulfilled through the grace of the Spirit? Whether you wish to consider the things of old — the blessings of the patriarchs, the help given through the giving of the law, the types, the prophecies, the valiant deeds in wars, the signs wrought through the righteous — or the things dispensed in the Lord's coming in the flesh: [all was] through the Spirit. For first He was with the very flesh of the Lord, having become [its] anointing and being inseparably present, according to what is written: On whom you see the Spirit descending and remaining upon Him, this is My beloved Son (John 1:33); and: Jesus of Nazareth, whom God anointed with the Holy Spirit (Acts 10:38). Then every operation was wrought with the Spirit present together. He was present to Him also when He was tempted by the devil. For Jesus, it says, was led up by the Spirit into the desert to be tempted (Matt. 4:1). And He was inseparably with Him as He worked the mighty works. For if I, He says, cast out demons by the Spirit of God (Matt. 12:28). And He did not leave Him when He had risen from the dead. For the Lord, renewing man, and giving back again the grace which [man] had lost, [the grace] from the inbreathing of God, breathed upon the face of the disciples, and what does He say? Receive the Holy Spirit. Whose sins you forgive, they are forgiven;

Editors' notes and page, col. 140

Page

running head: [140] S. BASILII MAGNI 140 (left part cut off in the image)
marginal letters: A ‹κοσμήσεως, ἀμήχανον›; B ‹κοσμίων δυνάμεων συμφωνίᾳ›; C ‹σημεῖα· εἴτε τὰ περὶ›; D ‹πετο. Ἀνακαινίζων›
old-edition numerals: (none)

PG 32:141

καὶ ἂν τινων κρατῆτε, κεκράτηνται. Ἡ δὲ τῆς Ἐκκλησίας διακόσμησις οὐχὶ σαφῶς καὶ ἀναντιῤῥήτως διὰ τοῦ Πνεύματος ἐνεργεῖται; Αὐτὸς γὰρ ἔδωκε, φησὶ, τῇ Ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήψεις, κυβερνήσεις, γένη γλωσσῶν. Αὕτη γὰρ ἡ τάξις κατὰ τὴν διαίρεσιν τῶν ἐκ τοῦ Πνεύματος δωρεῶν διατέτακται.

and whose you retain, they are retained (John 20:22–23). And is not the ordering of the Church clearly and indisputably effected through the Spirit? For He gave, it says, to the Church first apostles, second prophets, third teachers, then mighty works, then gifts of healings, helps, governments, kinds of tongues (1 Cor. 12:28). For this order is arranged according to the distribution of the gifts that come from the Spirit.

40. Εὕροι δὲ ἄν τις, ἀκριβῶς λογιζόμενος, καὶ ἐπὶ τοῦ καιροῦ τῆς προσδοκωμένης ἐπιφανείας τῆς ἐξ οὐρανῶν τοῦ Κυρίου μὴ ἀσυντελὲς τὸ Πνεῦμα τὸ ἅγιον, ὥς τινες οἴονται· ἀλλὰ συμπαρέσται καὶ ἐν τῇ ἡμέρᾳ τῆς ἀποκαλύψεως αὐτοῦ, καθ' ἣν κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ ὁ μακάριος καὶ μόνος δυνάστης. Τίς γὰρ οὕτως ἀνήκοος τῶν ἡτοιμασμένων παρὰ Θεοῦ ἀγαθῶν τοῖς ἀξίοις, ὡς ἀγνοεῖν, ὅτι καὶ τῶν δικαίων ὁ στέφανος ἡ τοῦ Πνεύματός ἐστι χάρις, δαψιλεστέρα τότε καὶ τελειοτέρα παρεχομένη, κατὰ τὴν ἀναλογίαν τῶν ἀνδραγαθημάτων τῆς πνευματικῆς δόξης διανεμομένης ἑκάστῳ; Ἐν γὰρ ταῖς λαμπρότησι τῶν ἁγίων μοναὶ πολλαὶ παρὰ τῷ Πατρί· τουτέστιν, ἀξιωμάτων διαφοραί. Ὡς γὰρ ἀστὴρ ἀστέρος διαφέρει ἐν δόξῃ, οὕτω καὶ ἡ ἀνάστασις τῶν νεκρῶν. Οἱ τοίνυν σφραγισθέντες τῷ Πνεύματι τῷ ἁγίῳ εἰς ἡμέραν ἀπολυτρώσεως, καὶ ἣν ἔλαβον ἀπαρχὴν τοῦ Πνεύματος ἀκέραιον καὶ ἀμείωτον διασώσαντες, οὗτοί εἰσιν οἱ ἀκούσοντες· Εὖ, δοῦλε ἀγαθὲ καὶ πιστὲ, ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε καταστήσω. Ὁμοίως δὲ καὶ οἱ λυπήσαντες τὸ Πνεῦμα τὸ ἅγιον τῇ πονηρίᾳ τῶν ἐπιτηδευμάτων αὐτῶν, ἢ οἱ μὴ ἐπεργασάμενοι τῷ δοθέντι, ἀφαιρεθήσονται ὃ εἰλήφασιν, εἰς ἑτέρους μετατιθεμένης τῆς χάριτος· ἢ, κατά τινα τῶν εὐαγγελιστῶν, καὶ διχοτομηθήσονται παντελῶς· τῆς διχοτομίας νοουμένης κατὰ τὴν εἰς τὸ παντελὲς ἀπὸ τοῦ Πνεύματος ἀλλοτρίωσιν. Οὔτε γὰρ σῶμα διαιρεῖται, ὡς τὸ μὲν παραδίδοσθαι τῇ κολάσει, τὸ δὲ ἀφίεσθαι· μυθικὸν γὰρ τοῦτό γε, καὶ οὐ κατὰ δίκαιον κριτὴν, ὅλου ἡμαρτηκότος, ἐξ ἡμισείας εἶναι τὴν κόλασιν· οὔτε ψυχὴ διχῇ τέμνεται, ὅλη δι' ὅλου τὸ ἁμαρτωλὸν φρόνημα κεκτημένη, καὶ συγκατεργαζομένη τῷ σώματι τὸ κακόν. Ἀλλὰ διχοτομία, ὥσπερ ἔφην, ἡ ἀπὸ τοῦ Πνεύματος εἰς τὸ διηνεκὲς τῆς ψυχῆς ἀλλοτρίωσις. Νῦν μὲν γὰρ, εἰ καὶ μὴ ἀνακέκραται τοῖς ἀναξίοις, ἀλλ' οὖν παρεῖναι δοκεῖ πως τοῖς ἅπαξ ἐσφραγισμένοις, τὴν ἐκ τῆς ἐπιστροφῆς σωτηρίαν αὐτῶν ἀναμένον· τότε δὲ ἐξ ὅλου τῆς βεβηλωσάσης αὐτοῦ τὴν χάριν ψυχῆς

40. And anyone who reckons carefully would find that even at the time of the expected appearing of the Lord from heaven the Holy Spirit is not without His part, as some suppose; rather, He will be present also on the day of His revelation, on which the blessed and only Sovereign will judge the world in righteousness. For who is so unacquainted with the good things prepared by God for the worthy as not to know that the crown of the righteous too is the grace of the Spirit, bestowed then more abundantly and more perfectly, as the spiritual glory is distributed to each in proportion to his valiant deeds? For in the splendours of the saints there are many mansions with the Father (John 14:2), that is, differences of rank. For as star differs from star in glory, so also is the resurrection of the dead (1 Cor. 15:41–42). Those, therefore, who were sealed with the Holy Spirit for the day of redemption, and have kept unimpaired and undiminished the firstfruits of the Spirit which they received, these are they who will hear: Well done, good and faithful servant; you have been faithful over a few things, I will set you over many. Likewise those who have grieved the Holy Spirit by the wickedness of their practices, or who have not worked to increase what was given, will be deprived of what they have received, the grace being transferred to others; or, according to one of the evangelists, they will even be cut asunder utterly, the cutting asunder being understood as complete estrangement from the Spirit. For the body is not divided, so that one part is handed over to punishment and the other let off — for this is a fable indeed, and not fitting for a just judge, that when the whole has sinned the punishment should fall on half; nor is the soul cut in two, since it possessed the sinful mind wholly and throughout, and wrought evil together with the body. But the cutting asunder, as I said, is the soul's perpetual estrangement from the Spirit. For now, even if He is not mingled with the unworthy, yet He seems somehow to be present with those who have once been sealed, awaiting their salvation by conversion; but then, wholly from the soul that has profaned His grace

Editors' notes and page, col. 141

Footnotes

(71) ‹scripture reference› · call in col 142

I Cor. XII, 28.

1 Corinthians 12:28.

(printed under page 75)

(72) ‹scripture reference› · call in col 142

Joan. XIV, 2.

John 14:2.

(printed under page 75)

(73) ‹resurrectio mortuorum› · call in col 142

I Cor. XV, 41, 42.

1 Corinthians 15:41–42.

(printed under page 75)

(74) ‹super multa te constituam› · call in col 142

Matth. XXV, 21.

Matthew 25:21.

(printed under page 75)

(75) ‹ex evangelistis› · call in col 142

Matth. XXIV, 51.

Matthew 24:51.

(printed under page 75)

(22) ‹Συμπαρέσται (call above the visible foot)› · call in col 142

Συμπαρέσται. Ita sex codices mss. Editi συμπαρεστάναι.

Συμπαρέσται ("will be present with"). So six manuscripts. The editions have συμπαρεστάναι ("to stand by").

(printed under page 75)

(23) ‹τοῦ Πνεύματος› · call in col 142

Πνεύματος. Hic ut saepe alias editi addunt ἁγίου. Varia sequentium vocum scriptura in codicibus mss. Quidam habent ἀκεραίαν, Colbertinus ἀμίαντον pro ἀμείωτον, Regius secundus διασώζοντες.

Πνεύματος ("of the Spirit"). Here, as often elsewhere, the editions add ἁγίου ("Holy"). The reading of the following words varies in the manuscripts. Some have ἀκεραίαν ("pure", feminine); the Colbert has ἀμίαντον ("undefiled") for ἀμείωτον ("undiminished"); the second Royal has διασώζοντες ("preserving", present).

(printed under page 75)

(24) ‹διχῇ τέμνεται› · call in col 142

Διχῇ τέμνεται. Quidam codices δίχα.

Διχῇ τέμνεται ("is cut in two"). Some manuscripts have δίχα.

(printed under page 75)

(25) ‹ἀναμένον› · call in col 142

Ἀναμένον. Vitiose quidam codices cum editis ἀναμένων. Non absimilis sententia legitur in prooemio Commentarii in Isaiam prophetam. Nam omnibus quidem, ait auctor, adest Spiritus sanctus: sed iis, qui puri sunt affectibus, peculiarem exhibet virtutem: at vero iis, quorum mens peccati maculis turbatur. minime. Saepe idem docet Origenes, inprimis Tractatu 30 et 31 in Matth.

Ἀναμένον ("awaiting", neuter). Some manuscripts, with the editions, wrongly have ἀναμένων (masculine). A not dissimilar thought is read in the preface of the Commentary on the prophet Isaiah. "For the Holy Spirit," says the author, "is present to all; but to those who are pure in their affections he shows a special power; but to those whose mind is troubled by the stains of sin, not at all." Origen often teaches the same, especially in Tractates 30 and 31 on Matthew.

(printed under page 75)

Footnotes

(76) ‹scripture reference› · call in col 143

Psal. VI, 6.

Psalm 6:6.

(printed under page 76)

(77) ‹scripture reference› · call in col 143

I Petr. I, 12.

1 Peter 1:12.

(printed under page 76)

(78) ‹scripture reference› · call in col 143

I Cor. II, 11.

1 Corinthians 2:11.

(printed under page 76)

(26) ‹Συναριθμήσεως (call above the visible foot)› · call in col 143

Συναριθμήσεως. Ita mss. tres, quos eo libentius sequimur, quod vulgata scriptura ὑπαριθμήσεως confutetur a Basilio, ejusque judicio impietatis notam effugere non possit.

Συναριθμήσεως ("of co-numeration"). So three manuscripts, which we follow the more gladly because the common reading ὑπαριθμήσεως ("of sub-numeration") is refuted by Basil, and in his judgement cannot escape the brand of impiety.

(printed under page 76)

(27) ‹ἐπεισήχθη› · call in col 143

Ἐπεισήχθη. Regius tertius et Colb. ὑπεισήχθη. Paulo post editi οἱ δεινοὶ περὶ τὰ μάταια, et deinde εἰδικώτερα. Sed haec mutavimus auctoritate codicum mss.

Ἐπεισήχθη ("was brought in besides"). The third Royal manuscript and the Colbert have ὑπεισήχθη ("was brought in stealthily"). A little after, the editions have οἱ δεινοὶ περὶ τὰ μάταια ("those clever about vanities"), and then εἰδικώτερα ("more specific"). But we have changed these on the authority of the manuscripts.

(printed under page 76)

(28) ‹καὶ λογικῶν› · call in col 143

Καὶ λογικῶν. Conjunctionem addidimus ex tribus codicibus.

Καὶ λογικῶν ("both of rational"). We have added the conjunction from three manuscripts.

(printed under page 76)

(29) ‹τοῦ κοινοῦ› · call in col 143

Τοῦ κοινοῦ. Reg. tertius τοῦ ὁμοίου.

Τοῦ κοινοῦ ("of the common"). The third Royal manuscript has τοῦ ὁμοίου ("of the like").

(printed under page 76)

(30) ‹ἐκείνοις› · call in col 143

Ἐκείνοις. Sic omnes codices: editi ἐκείνης. Mox ἐνέργειαν in editis et duobus antiquis codicibus; sed multo melius alii quatuor ut in contextu.

Ἐκείνοις ("to those"). So all the manuscripts; the editions have ἐκείνης ("of that"). Next, ἐνέργειαν ("operation") is in the editions and two old manuscripts; but the other four, as in the text, read much better.

(printed under page 76)

Page

running head: 143 S. BASILII MAGNI
marginal letters: A ‹tur, neque in morte›; B ‹quidem hactenus.›; C (not seen, top image only); D (not seen, top image only)
old-edition numerals: 35 after Scriptura
other: FACING LATIN VERSION, NOT SET (includes the Latin caption CAPUT XVII with its Latin title; the Greek caption is in col. 144)

PG 32:144

ἀποτμηθήσεται. Διὰ τοῦτο οὐκ ἔστιν ἐν τῷ ᾅδῃ ὁ ἐξομολογούμενος, οὐδὲ ἐν τῷ θανάτῳ ὁ μνημονεύων Θεοῦ, οὐκέτι τῆς βοηθείας τοῦ Πνεύματος συμπαρούσης. Πῶς οὖν δυνατὸν νοῆσαι χωρὶς τοῦ ἁγίου Πνεύματος ἐπιτελεῖσθαι τὴν κρίσιν, ὅπου γε ὁ λόγος δείκνυσιν, ὅτι αὐτό ἐστι καὶ τὸ τῶν δικαίων βραβεῖον, ὅταν ἀντὶ τοῦ ἀῤῥαβῶνος παρασχεθῇ τὸ τέλειον· καὶ ἡ πρώτη τῶν ἁμαρτωλῶν καταδίκη, ὅταν καὶ ὃ δοκοῦσιν ἔχειν ἀφαιρεθῶσι; Τὸ δὲ μέγιστον τεκμήριον τῆς πρὸς Πατέρα καὶ Υἱὸν τοῦ Πνεύματος συναφείας, ὅτι οὕτως ἔχειν λέγεται πρὸς Θεὸν, ὡς πρὸς ἕκαστον ἔχει τὸ πνεῦμα τὸ ἐν ἡμῖν. Τίς γὰρ οἶδε, φησὶν, ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τὸ ἐν αὐτῷ; Οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς ἔγνωκεν, εἰ μὴ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ. Καὶ ταῦτα μὲν εἰς τοσοῦτον.

will be cut off. For this reason there is not in Hades one who confesses [to God], nor in death one who remembers God (Ps. 6:6), since the help of the Spirit is no longer present. How then is it possible to conceive that the judgement is accomplished without the Holy Spirit, when the word shows that He is Himself both the prize of the righteous, when in place of the pledge the perfect is bestowed, and the first condemnation of sinners, when they are deprived even of what they seem to have? And the greatest proof of the Spirit's conjunction with the Father and the Son is that He is said to stand towards God as the spirit that is in us stands towards each [of us]. For who among men, it says, knows the things of a man, except the spirit that is in him? So also no one has known the things of God, except the Spirit who is from God (1 Cor. 2:11). And so much for this.

ΚΕΦΑΛΑΙΟΝ ΙΖʹ.

CHAPTER XVII.

Πρὸς τοὺς λέγοντας μὴ συναριθμεῖσθαι Πατρὶ καὶ Υἱῷ τὸ ἅγιον Πνεῦμα, ἀλλ' ὑπαριθμεῖσθαι· ἐν ᾧ καὶ περὶ τῆς εὐσεβοῦς συναριθμήσεως κεφαλαιώδης ἐπιδρομὴ τῆς πίστεως.

Against those who say that the Holy Spirit is not numbered together with the Father and the Son, but numbered beneath them; in which there is also a summary survey of the faith concerning the pious numbering-together.

41. Τὴν δὲ ὑπαρίθμησιν ὅ τι καὶ λέγουσι, καὶ κατὰ τίνος σημαινομένου τὴν φωνὴν ταύτην ἄγουσιν, οὐδὲ ἐπινοῆσαι ῥᾴδιον. Ὅτι μὲν γὰρ ἐκ τῆς τοῦ κόσμου σοφίας καὶ αὕτη ἡμῖν ἐπεισήχθη, παντὶ γνώριμον· εἰ δὲ ἔχει τινὰ οἰκεῖον λόγον πρὸς τὰ προκείμενα, τοῦτο ἐπισκεψώμεθα. Φασὶ τοίνυν οἱ δεινοὶ τὰ μάταια, τὰ μὲν κοινὰ εἶναι τῶν ὀνομάτων, καὶ ἐπὶ πολὺ διήκειν ταῖς σημασίαις· τὰ δὲ ἰδικώτερα· καὶ ἄλλα ἄλλων μερικωτέραν ἔχειν τὴν δύναμιν. Οἷον, κοινὸν μὲν ὄνομα ἡ οὐσία, πᾶσιν ἐπιλεγομένη, καὶ ἀψύχοις καὶ ἐμψύχοις ὁμοίως· ἰδικώτερον δὲ τὸ ζῶον· ἐπ' ἔλαττον μὲν τοῦ προτέρου λεγόμενον, ἐπὶ πλέον δὲ τῶν ὑπ' αὐτὸ θεωρούμενον. Καὶ γὰρ καὶ λογικῶν αὐτῷ καὶ ἀλόγων φύσις ἐμπεριέχεται. Πάλιν ἰδικώτερόν ἐστι τοῦ ζώου ὁ ἄνθρωπος, καὶ τούτου ὁ ἀνὴρ, καὶ τοῦ ἀνδρὸς ὁ καθ' ἕκαστον, Πέτρος ἢ Παῦλος ἢ Ἰωάννης. Ἆρα οὖν τοῦτο νοοῦσι τὴν ὑπαρίθμησιν, τὴν τοῦ κοινοῦ εἰς τὰ ὑπεσταλμένα διαίρεσιν; Ἀλλ' οὐκ ἂν πιστεύσαιμι εἰς τοσοῦτον αὐτοὺς παραπληξίας ἐλαύνειν, ὥστε φάναι τὸν Θεὸν τῶν ὅλων, ὥσπερ κοινότητά τινα, λόγῳ μόνῳ θεωρητὴν, ἐν οὐδεμιᾷ δὲ ὑποστάσει τὸ εἶναι ἔχουσαν, εἰς τὰ ὑποκείμενα διαιρεῖσθαι· εἶτα τὴν ὑποδιαίρεσιν ταύτην καὶ ὑπαρίθμησιν λέγεσθαι. Ἢ τοῦτο μὲν οὐδ' ἂν μελαγχολῶντες εἴποιεν. Πρὸς γὰρ τῇ ἀσεβείᾳ καὶ τὸν ἐναντίον λόγον τῆς οἰκείας ἑαυτῶν προαιρέσεως κατασκευάζουσι. Τὰ γὰρ ὑποδιαιρούμενα τῆς αὐτῆς ἐστιν ἐκείνοις οὐσίας ἀφ' ὧν διῄρηνται. Ἀλλ' ἐοίκαμεν διὰ πολλὴν τῆς ἀτοπίας ἐνάργειαν ἀπορεῖν λόγων, καὶ οὐκ ἔχειν πῶς

41. What they mean by subnumeration, and with respect to what signification they bring in this term, is not even easy to conceive. That this too was brought in upon us from the wisdom of the world is known to everyone; but whether it has any proper bearing on the matter in hand, let us examine. Those who are clever in vanities say, then, that some names are common and extend widely in their meanings, while others are more specific, and some have a more particular force than others. For example, substance is a common name, predicated of all things, of inanimate and animate alike; but animal is more specific, being said of fewer things than the former, but of more than the things considered under it; for both rational and irrational nature is comprehended in it. Again, man is more specific than animal, and male than man, and than male the individual, Peter or Paul or John. Is this, then, what they understand by subnumeration, the division of the common into the things ranged beneath it? But I would not believe that they are driven to such a pitch of madness as to say that the God of all things, like some common quality contemplated by reason alone and having its being in no subsistence, is divided into the things beneath it, and then that this subdivision is called subnumeration. Or rather, this not even madmen would say. For besides the impiety they also build up the argument contrary to their own purpose; for things subdivided are of the same substance as those from which they have been divided. But it seems that, through the great obviousness of the absurdity, we are at a loss for words, and have no way

Editors' notes and page, col. 144

Page

running head: [S.] BASILII MAGNI 144
marginal letters: A ‹ἀποτμηθήσεται. Διὰ τοῦτο›; B ‹εἰς τοσοῦτον›; C ‹ναμιν. Οἷον›; D ‹τὴν ὑποδιαίρεσιν ταύτην›
old-edition numerals: (none)

PG 32:145

τῆς ἀλογίας αὐτῶν καθαψόμεθα· ὥστε δοκοῦσί μοί τι κερδαίνειν παρὰ τὴν ἄνοιαν. Ὡς γὰρ πρὸς τὰ μαλακὰ καὶ ὑπείκοντα τῶν σωμάτων, τῷ μὴ ἔχειν ἀντέρεισιν, οὐκ ἔστι γενναίαν τὴν πληγὴν ἐνεγκεῖν· οὕτως οὐδὲ τῶν προδήλων εἰς ἄνοιαν δυνατὸν ἐλέγχῳ νεανικῷ καθικέσθαι. Λείπεται οὖν σιωπῇ τὸ βδελυκτὸν αὐτῶν τῆς ἀσεβείας παραδραμεῖν. Ἀλλ' οὐκ ἐᾷ τὴν ἡσυχίαν τῶν ἀδελφῶν ἡ ἀγάπη, καὶ ἡ βαρύτης τῶν ἐναντίων.

we may lay hold of their irrationality; so that they seem to me to gain something by their folly. For as against soft and yielding bodies, because they offer no resistance, one cannot deal a vigorous blow, so neither is it possible to reach those who are manifestly given over to folly with a vigorous refutation. It remains, then, to pass over in silence the abomination of their impiety. But love of the brethren does not allow us to keep quiet, nor does the vexatiousness of our opponents.

42. Τί γὰρ λέγουσιν; Ὁρᾶτε αὐτῶν τῆς ἀλαζονείας τὰ ῥήματα. Ἡμεῖς τοῖς μὲν ὁμοτίμοις φαμὲν τὴν συναρίθμησιν πρέπειν· τοῖς δὲ πρὸς τὸ χεῖρον παρηλλαγμένοις τὴν ὑπαρίθμησιν. Καὶ τοῦτο τί ποτε λέγετε; Οὐ γὰρ συνίημι ὑμῶν τῆς ἀλλοκότου σοφίας. Πότερον ὅτι χρυσὸς μὲν χρυσῷ συναριθμεῖται, ὁ δὲ μόλυβδος οὐκέτι τῆς συναριθμήσεως ἄξιος, ἀλλὰ διὰ τὸ τῆς ὕλης εὔωνον ὑπαριθμηθήσεται τῷ χρυσῷ; Καὶ τοσαύτην δύναμιν τῷ ἀριθμῷ μαρτυρεῖτε, ὡς ἢ τῶν εὐτελῶν τὴν ἀξίαν ὑπεραίρειν, ἢ τῶν πολυτιμήτων τὸ σεμνὸν καταβάλλειν; Οὐκοῦν πάλιν καὶ τὸν χρυσὸν τοῖς βαρυτίμοις τῶν λίθων ὑπαριθμήσεις, κἀκείνων τοῖς εὐανθεστέροις καὶ μείζοσι τοὺς ἀλαμπεστέρους καὶ μικροτέρους. Ἀλλὰ τί οὐκ ἂν εἴποιεν οἱ εἰς μηδὲν ἄλλο εὐκαιροῦντες, ἢ λέγειν τι καὶ ἀκούειν καινότερον; Ὀνομαζέσθωσαν λοιπὸν μετὰ Στωϊκῶν καὶ Ἐπικουρείων οἱ διαψηφισταὶ τῆς ἀσεβείας. Τίς γὰρ ἂν καὶ γένοιτο πρὸς τὰ πολύτιμα τῶν ἀτιμοτέρων ἡ ὑπαρίθμησις; Ὁ χαλκοῦς ὀβολὸς τῷ χρυσῷ στατῆρι πῶς ὑπαριθμηθήσεται; Ὅτι οὐ λέγομεν, φησὶ, δύο κεκτῆσθαι νομίσματα· ἀλλ' ἓν καὶ ἕν. Πότερον οὖν τούτων ποτέρῳ ὑπαριθμεῖται; Ἐκφωνεῖται μὲν γὰρ ὁμοίως ἑκάτερον. Ἐὰν μὲν οὖν καθ' ἑαυτὸ ἕκαστον ἀριθμήσης, ὁμοτιμίαν ποιεῖς ἐν τῷ ὁμοίῳ τρόπῳ τῆς ἀριθμήσεως· ἐὰν δὲ συνάψης αὐτὰ, πάλιν ἑνοῖς τὴν ἀξίαν, συναριθμῶν ἀλλήλοις ἀμφότερα. Εἰ δὲ ὅπερ ἂν δεύτερον ἀριθμηθῆ, τοῦτο ἕξει τὴν ὑπαρίθμησιν, ἐν τῷ ἀριθμοῦντί ἐστιν ἀπὸ τοῦ χαλκοῦ νομίσματος τῆς ἀριθμήσεως ἄρξασθαι. Ἀλλὰ τῆς ἀμαθίας τὸν ἔλεγχον ὑπερθέμενοι, ἐπὶ τὰ συνέχοντα τὸν λόγον τρέψωμεν.

42. For what do they say? See the words of their arrogance. We say, [they claim,] that numbering-together befits those of equal honour, but subnumeration those that differ for the worse. And what in the world do you mean by this? For I do not understand your outlandish wisdom. Is it that gold is numbered together with gold, while lead is no longer worthy of numbering-together, but because of the cheapness of its material will be subnumerated to gold? And do you ascribe so great a power to number that it either raises the worth of cheap things or casts down the dignity of the very precious? Then again you will subnumerate gold to the costly stones, and among these the duller and smaller to the more brilliant and larger. But what would they not say, who have leisure for nothing else but to tell or hear something newer? Let the voters for impiety henceforth be named along with Stoics and Epicureans. For what subnumeration of the less valued could there be in relation to the costly? How shall the bronze obol be subnumerated to the golden stater? Since we do not say, he says, that we possess two coins, but one and one. Which of these, then, is subnumerated to which? For each is named alike. If, then, you count each by itself, you make them equal in honour by the like manner of counting; but if you join them, again you unite their worth, numbering both together with each other. But if whatever is counted second is to have subnumeration, it is up to the one counting to begin the count from the bronze coin. But putting off the refutation of their ignorance, let us turn the argument to the main points.

43. Καὶ τὸν Υἱὸν ὑπαριθμεῖσθαι τῷ Πατρὶ λέγετε, καὶ τὸ Πνεῦμα τῷ Υἱῷ, ἢ τῷ Πνεύματι μόνῳ τὴν ὑπαρίθμησιν ἀφορίζετε; Εἰ μὲν γὰρ καὶ τὸν Υἱὸν ὑπαριθμεῖτε, πάλιν τὸν αὐτὸν λόγον τῆς ἀσεβείας ἀνακαινίζετε, τὸ ἀνόμοιον τῆς οὐσίας, τὴν τοῦ ἀξιώματος ταπεινότητα, τὴν ἐν ὑστέρῳ γένεσιν, καὶ ἁπαξαπλῶς πάσας ὁμοῦ τὰς εἰς τὸν Μονογενῆ βλασφημίας δι' ἑνὸς τούτου ῥήματος ἀνακυκλοῦντες ἐπιδειχθήσεσθε· οἷς ἀντιλέγειν μακρότερον ἢ κατὰ τὴν

43. Do you say that the Son is subnumerated to the Father and the Spirit to the Son, or do you restrict subnumeration to the Spirit alone? For if you subnumerate the Son also, you are renewing once more the same doctrine of impiety — the unlikeness of substance, the lowliness of rank, the later coming into being — and in short you will be shown to be bringing round again, through this one word, all the blasphemies against the Only-begotten together; to answer which would be longer than the

Editors' notes and page, col. 145

Footnotes

(31) ‹Τῶν σωμάτων (call above the visible foot)› · call in col 146

Τῶν σωμάτων. Desunt hae voces in plerisque codicibus. Mox editi ἐπενεγκεῖν. Sex codices ut in contextu. Iisdem auctoribus paulo post delevimus conjunctionem ante λέγουσιν.

Τῶν σωμάτων ("of the bodies"). These words are missing in most manuscripts. Next, the editions have ἐπενεγκεῖν ("to add"). Six manuscripts read as in the text. On the same authorities, a little after, we have deleted the conjunction before λέγουσιν ("they say").

(printed under page 77)

(32) ‹Πολυτιμήτων (call above the visible foot)› · call in col 146

Πολυτιμήτων. Regius quartus πολυτίμων.

Πολυτιμήτων ("of the highly prized"). The fourth Royal manuscript has πολυτίμων ("of the precious").

(printed under page 77)

(33) ‹καθ' ἑαυτό› · call in col 146

Ἐὰν μὲν οὖν καθ' ἑαυτό. Sic tres Regii cum Colbert. Editi Ἀλλ' ἐὰν μὲν καθ' ἑαυτόν.

Ἐὰν μὲν οὖν καθ' ἑαυτό ("If then by itself"). So three Royal manuscripts with the Colbert. The editions have Ἀλλ' ἐὰν μὲν καθ' ἑαυτόν ("But if by himself").

(printed under page 77)

(34) ‹τῆς ἀριθμήσεως› · call in col 146

Ἀριθμήσεως. Reg. secundus ὑπαριθμήσεως.

Ἀριθμήσεως ("of numbering"). The second Royal manuscript has ὑπαριθμήσεως ("of sub-numbering").

(printed under page 77)

(35) ‹δεύτερον ἀριθμηθῇ› · call in col 146

Ἀριθμηθῇ. Unus ex Regiis ἀριθμηθείη, alius ἀριθμῇς. Mox Reg. quartus ἀπαριθμήσεως.

Ἀριθμηθῇ ("is numbered", subjunctive). One of the Royal manuscripts has ἀριθμηθείη (optative), another ἀριθμῇς ("you number"). Next, the fourth Royal has ἀπαριθμήσεως ("of enumeration").

(printed under page 77)

Footnotes

79 ‹anchor: not visible on this page foot› · call in col 147 Matth. XXVIII, 19.

Matthew 28:19.

80 ‹anchor: simul tradidit› · call in col 147 ibid.

Ibid.

(printed under page 78)

Page

running head: S. BASILII MAGNI
marginal letters: A tim cum aliis in locis impietas; B excidit dum numeratur; C quae mensura dijudicantur; D Non enim dixit, In primum
old-edition numerals: 37 after junctus est,
other: FACING LATIN VERSION, NOT SET. The Latin's last line (mant quae dignitatis ... sub-/numerationem) runs full width under the Greek; the caption CAPUT XVIII is Latin; the Greek caption is set in c148.

PG 32:148

παροῦσαν ὁρμὴν, ἄλλως τε καὶ ἐν ἄλλοις κατὰ δύναμιν ὑφ' ἡμῶν τῆς ἀσεβείας διελεγχθείσης· εἰ δὲ τῷ Πνεύματι πρέπειν οἴονται μόνῳ τὴν ὑπαρίθμησιν, μανθανέτωσαν, ὅτι κατὰ τὸν αὐτὸν τρόπον συνεκφωνεῖται τῷ Κυρίῳ τὸ Πνεῦμα, καθ' ὃν καὶ ὁ Υἱὸς τῷ Πατρί. Τὸ γὰρ ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος ὁμοίως ἐκδέδοται. Ὡς τοίνυν ἔχει ὁ Υἱὸς πρὸς τὸν Πατέρα, οὕτω πρὸς τὸν Υἱὸν τὸ Πνεῦμα κατὰ τὴν ἐν τῷ βαπτίσματι παραδεδομένην τοῦ λόγου σύνταξιν. Εἰ δὲ τὸ Πνεῦμα τῷ Υἱῷ συντέτακται, ὁ δὲ Υἱὸς τῷ Πατρὶ, δηλονότι καὶ τὸ Πνεῦμα τῷ Πατρί. Τίνα οὖν ἔχει χώραν τὸ μὲν συναριθμεῖσθαι, τὸ δὲ ὑπαριθμεῖσθαι λέγειν, ἐν μιᾷ καὶ τῇ αὐτῇ συστοιχίᾳ κατατεταγμένων τῶν ὀνομάτων; Ὅλως δὲ, τί τῶν πάντων ἐξέστη ποτὲ τῆς ἑαυτοῦ φύσεως ἀριθμούμενον; Ἀλλ' οὐχὶ τὰ μὲν ἀριθμητὰ διαμένει οἷα πέφυκεν ἐξ ἀρχῆς, ὁ δὲ ἀριθμὸς σημεῖον γνωριστικὸν τοῦ πλήθους τῶν ὑποκειμένων παρ' ἡμῶν ἐφαρμόζεται; Τῶν γὰρ σωμάτων τὰ μὲν ἀριθμοῦμεν, τὰ δὲ μετροῦμεν, τὰ δὲ σταθμώμεθα· καὶ ὧν μὲν συνεχὴς ἡ φύσις, μέτρῳ καταλαμβάνομεν, ὧν δὲ διωρισμένη, τῷ ἀριθμῷ ὑποβάλλομεν, πλὴν ὅσα διὰ λεπτότητα καὶ αὐτὰ πάλιν μετρητὰ γίνεται· τὰ δὲ βάρη ταῖς ἐπὶ τοῦ ζυγοῦ ῥοπαῖς διακρίνομεν. Οὐ τοίνυν, ἐπειδὴ ἑαυτοῖς σημεῖα πρὸς τὴν τοῦ ποσοῦ γνῶσιν ἐπενοήσαμεν, ἤδη καὶ τὴν φύσιν τῶν σημειωθέντων ἠλλάξαμεν. Ὥσπερ οὖν οὐχ ὑποσταθμώμεθα ἀλλήλοις τὰ σταθμητὰ, κἂν τὸ μὲν χρυσὸς, τὸ δὲ κασσίτερος ᾖ, οὐδὲ ὑπομετροῦμεν τὰ μετρητά· οὕτως οὐδὲ τὰ ἀριθμητὰ πάντως ὑπαριθμήσομεν. Εἰ δὲ οὐδὲν τῶν ἄλλων τὴν ὑπαρίθμησιν δέχεται, πῶς τῷ Πνεύματί φασι προσήκειν ὑπαριθμεῖσθαι; Ἀλλὰ τὰ Ἑλληνικὰ νοσοῦντες οἴονται τὰ κατὰ βαθμὸν ἀξιωμάτων ἢ κατὰ οὐσίας ὕφεσιν ὑποβαίνοντα, ταῦτα προσήκειν ὑπαριθμεῖσθαι.

present impulse, especially since the impiety has also been refuted by us elsewhere as far as we were able. But if they think that sub-numeration befits the Spirit alone, let them learn that the Spirit is pronounced together with the Lord in the same way as the Son with the Father. For the name of Father and of Son and of Holy Spirit has been delivered alike. As therefore the Son is to the Father, so is the Spirit to the Son, according to the order of the words handed down in baptism. And if the Spirit is ranked with the Son, and the Son with the Father, then clearly the Spirit also is ranked with the Father. What room, then, is there to say that the one is numbered with and the other numbered under, when the names are set in one and the same series? And in general, what thing among all things has ever departed from its own nature by being numbered? Do not rather the things numbered remain such as they were by nature from the beginning, while number is applied by us as a sign that makes known the multitude of the things that underlie it? For of bodies some we number, some we measure, and some we weigh: those whose nature is continuous we take in by measure, those whose nature is discrete we submit to number, except for those things which by reason of their fineness are themselves in turn measured; and weights we judge by the turns of the balance. It is not, then, because we have devised for ourselves signs for knowing quantity that we have thereby altered the nature of the things signified as well. Just as, therefore, we do not weigh things that can be weighed under one another, even if one is gold and the other tin, nor measure under one another the things that can be measured, so neither shall we by any means number under one another the things that can be numbered. And if none of the other things admits sub-numeration, how do they say that it befits the Spirit to be numbered under? But, sick with the Hellenic disease, they think that the things that stand lower by a degree of rank, or by an inferiority of substance, are the ones to which it belongs to be numbered under.

ΚΕΦΑΛΑΙΟΝ ΙΗʹ

CHAPTER XVIII

Πῶς ἐν τῇ ὁμολογίᾳ τῶν τριῶν ὑποστάσεων τὸ εὐσεβὲς τῆς μοναρχίας δόγμα διατηροῦμεν, ἐν ᾧ καὶ ὁ κατὰ τῶν τὸ Πνεῦμα ὑπαριθμεῖσθαι φασκόντων ἔλεγχος.

How in the confession of the three hypostases we keep the pious doctrine of the monarchy; in which also is the refutation of those who assert that the Spirit is numbered under.

44. Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα παραδιδοὺς ὁ Κύριος, οὐ μετὰ τοῦ ἀριθμοῦ συνεξέδωκεν. Οὐ γὰρ εἶπεν, ὅτι Εἰς πρῶτον καὶ δεύτερον καὶ τρίτον, οὐδὲ, Εἰς ἓν καὶ δύο καὶ τρία· ἀλλὰ δι' ὀνομάτων ἁγίων τὴν γνῶσιν τῆς πρὸς σωτηρίαν ἀγούσης πίστεως ἐχαρίσατο. Ὥστε τὸ μὲν σῶζον ἡμᾶς ἡ πίστις ἐστίν· ὁ δὲ ἀριθμὸς σημεῖον γνωριστικὸν τοῦ ποσοῦ τῶν ὑποκειμένων ἐπινενόηται. Ἀλλ' οἱ πανταχόθεν ἑαυτοῖς τὰς βλάβας ἐπισυνάγοντες καὶ τῇ τοῦ ἀριθμεῖν δυνάμει κατὰ τῆς πίστεως κέχρηνται· οἵ γε, οὐδενὸς

44. When the Lord delivered Father and Son and Holy Spirit, He did not deliver them together with number. For He did not say, Into first and second and third, nor, Into one and two and three; but through holy names He granted the knowledge of the faith that leads to salvation. So that what saves us is the faith, while number has been devised as a sign that makes known the quantity of the things that underlie it. But those who gather harm to themselves from every side have used even the faculty of counting against the faith; who, though nothing

Editors' notes and page, col. 148

Footnotes

(36) ‹anchor: Τῷ Κυρίῳ (call above the visible foot)› · call in col 148 (Greek only)

Τῷ Κυρίῳ. Colbert. τῷ Υἱῷ, sed secunda manu.

"To the Lord." The Colbert manuscript has "to the Son", but in a second hand.

(printed under page 78)

(37) ‹anchor: Δηλονότι (call above the visible foot)› · call in col 148 (Greek only)

Δηλονότι. Legitur in editis δῆλον, ὅτι καὶ τὸ Πνεῦμα. Maluimus sequi mss. codices.

"Clearly." The printed editions read "it is clear that the Spirit too". We have preferred to follow the manuscripts.

(printed under page 78)

(38) ‹anchor: κατὰ βαθμὸν ἀξιωμάτων› · call in col 148 (Greek only)

Ἀλλὰ τὰ... ἀξιωμάτων. Sic Regius primus: sic etiam quatuor alii, nisi quod non habent articulum ante has voces, κατὰ βαθμόν. Editi Ἀλλ' οὗτοι τὰ... ἀξιώματα.

"But the things ... of dignities." So the first Royal manuscript; so also four others, except that they lack the article before the words "in rank". The printed editions have "But these ... the dignities".

(printed under page 78)

(39) ‹anchor: ἐν ᾧ καὶ ὁ (chapter heading)› · call in col 148 (Greek only)

Ἐν ᾧ καὶ ὁ, etc. Haec desunt in plerisque codicibus.

"In which also the," etc. These words are missing in most manuscripts.

(printed under page 78)

Page

running head: S. BASILII MAGNI
marginal letters: A παροῦσαν ὁρμὴν; B ἀριθμούμενον; C ἄλλων τὴν ὑπαρίθμησιν; D εἶπεν, ὅτι Εἰς πρῶτον
old-edition numerals: (none)

PG 32:149

τῶν ἄλλων ἐκ τῆς τοῦ ἀριθμοῦ προσθήκης ἀλλοιουμένου, οὗτοι ἐπὶ τῆς θείας φύσεως εὐλαβοῦνται τὸν ἀριθμὸν, μὴ δι' αὐτοῦ τῆς ὀφειλομένης τῷ Παρακλήτῳ τιμῆς ὑπερβῶσι τὸ μέτρον. Ἀλλ', ὦ σοφώτατοι, μάλιστα μὲν ὑπὲρ ἀριθμὸν ἔστω τὰ ἀνέφικτα· ὡς ἡ παλαιὰ τῶν Ἑβραίων εὐλάβεια ἰδίοις σημείοις τὸ ἀνεκφώνητον ὄνομα τοῦ Θεοῦ διεχάρασσε, καὶ ἐκ τούτου τὴν κατὰ πάντων ὑπεροχὴν παριστῶσα· εἰ δὲ ἄρα δεῖ καὶ ἀριθμεῖν, μήτοιγε καὶ ἐν τούτῳ κακουργεῖν τὴν ἀλήθειαν. Ἢ γὰρ σιωπῇ τιμάσθω τὰ ἄῤῥητα, ἢ εὐσεβῶς ἀριθμείσθω τὰ ἅγια. Εἷς Θεὸς καὶ Πατὴρ, καὶ εἷς μονογενὴς Υἱὸς, καὶ ἓν Πνεῦμα ἅγιον. Ἑκάστην τῶν ὑποστάσεων μοναχῶς ἐξαγγέλλομεν· ἐπειδὰν δὲ συναριθμῆσαι δέῃ, οὐχὶ ἀπαιδεύτῳ ἀριθμήσει πρὸς πολυθείας ἔννοιαν ἐκφερόμεθα.

is altered by the addition of number, these men are wary of number in the case of the divine nature, lest through it they overstep the measure of the honour owed to the Paraclete. But, O most wise, let the things beyond reach be above number, by all means; as the ancient reverence of the Hebrews engraved the unutterable name of God in characters of its own, and by this too set forth His pre-eminence over all things. But if after all one must also count, then at least let one not do violence to the truth in this as well. For either let the ineffable things be honoured by silence, or let the holy things be piously numbered. One God and Father, and one only-begotten Son, and one Holy Spirit. Each of the hypostases we proclaim singly; and when we must number them together, we are not carried away by an untaught numbering to the notion of many gods.

45. Οὐ γὰρ κατὰ σύνθεσιν ἀριθμοῦμεν, ἀφ' ἑνὸς εἰς πλῆθος ποιούμενοι τὴν παραύξησιν, ἓν καὶ δύο καὶ τρία λέγοντες, οὐδὲ πρῶτον, καὶ δεύτερον, καὶ τρίτον. Ἐγὼ γὰρ Θεὸς πρῶτος, καὶ ἐγὼ μετὰ ταῦτα. Δεύτερον δὲ Θεὸν οὐδέπω καὶ τήμερον ἀκηκόαμεν· Θεὸν γὰρ ἐκ Θεοῦ προσκυνοῦντες, καὶ τὸ ἰδιάζον τῶν ὑποστάσεων ὁμολογοῦμεν, καὶ μένομεν ἐπὶ τῆς μοναρχίας, εἰς πλῆθος ἀπεσχισμένον τὴν θεολογίαν μὴ σκεδαννύντες, διὰ τὸ μίαν ἐν Θεῷ Πατρὶ καὶ Θεῷ μονογενεῖ τὴν οἱονεὶ μορφὴν θεωρεῖσθαι, τῷ ἀπαραλλάκτῳ τῆς θεότητος ἐνεικονιζομένην. Υἱὸς γὰρ ἐν τῷ Πατρὶ, καὶ Πατὴρ ἐν τῷ Υἱῷ· ἐπειδὴ καὶ οὗτος τοιοῦτος, οἷος ἐκεῖνος, κἀκεῖνος οἷόσπερ οὗτος· καὶ ἐν τούτῳ τὸ ἕν. Ὥστε κατὰ μὲν τὴν ἰδιότητα τῶν προσώπων εἷς καὶ εἷς, κατὰ δὲ τὸ κοινὸν τῆς φύσεως ἓν οἱ ἀμφότεροι. Πῶς οὖν, εἴπερ εἷς καὶ εἷς, οὐχὶ δύο Θεοί; Ὅτι βασιλεὺς λέγεται καὶ ἡ τοῦ βασιλέως εἰκὼν, καὶ οὐ δύο βασιλεῖς. Οὔτε γὰρ τὸ κράτος σχίζεται, οὔτε ἡ δόξα διαμερίζεται. Ὡς γὰρ ἡ κρατοῦσα ἡμῶν ἀρχὴ καὶ ἡ ἐξουσία μία, οὕτω καὶ ἡ παρ' ἡμῶν δοξολογία μία, καὶ οὐ πολλαί· διότι ἡ τῆς εἰκόνος τιμὴ ἐπὶ τὸ πρωτότυπον διαβαίνει. Ὃ οὖν ἐστιν ἐνταῦθα μιμητικῶς ἡ εἰκὼν, τοῦτο ἐκεῖ φυσικῶς ὁ Υἱός. Καὶ ὥσπερ ἐπὶ τῶν τεχνικῶν κατὰ τὴν μορφὴν ἡ ὁμοίωσις, οὕτως ἐπὶ τῆς θείας καὶ ἀσυνθέτου φύσεως ἐν τῇ κοινωνίᾳ τῆς θεότητός ἐστιν ἡ ἕνωσις. Ἓν δὲ καὶ τὸ ἅγιον Πνεῦμα, καὶ αὐτὸ μοναδικῶς ἐξαγγελλόμενον,

45. For we do not count by composition, making an increase from one to a multitude, saying one and two and three, nor first and second and third. For I am God, the first, and I am after these things (Isa. 44:6). But a second God we have never heard of to this day; for in worshipping God from God we both confess the distinctiveness of the hypostases and abide by the monarchy, not scattering the doctrine of God into a multitude split apart, because in God the Father and in God the Only-begotten one form, so to speak, is contemplated, imaged in the unvarying sameness of the Godhead. For the Son is in the Father, and the Father in the Son; since the one is such as the other is, and the other such as the one is; and in this they are one. So that according to the distinctiveness of the persons they are one and one, but according to what is common to the nature the two are one. How then, if one and one, are they not two Gods? Because a king is spoken of, and the king's image, and not two kings. For neither is the power split, nor is the glory divided. For as the rule and authority that governs us is one, so also the glorification we offer is one, and not many; because the honour paid to the image passes over to the prototype. What, then, the image is here by imitation, that the Son is there by nature. And as in works of art the likeness is according to the form, so in the divine and uncompounded nature the union lies in the communion of the Godhead. And one also is the Holy Spirit, and He too is proclaimed singly,

Editors' notes and page, col. 149

Footnotes

(40) ‹anchor: Δι' αὐτοῦ (call above the visible foot)› · call in col 149 (Greek only)

Δι' αὐτοῦ. Reg. quartus διὰ τούτου.

"Through him." The fourth Royal manuscript has "through this one".

(printed under page 79)

(41) ‹anchor: Διεχάρασσε (call above the visible foot)› · call in col 149 (Greek only)

Διεχάρασσε. Legendum putat Combefisius οὐ διεχάρασσε, non exarabat, quia videlicet Dei nomini propriae motiones ascriptae non erant. Sed repugnant omnes mss., nec necessaria conjectura. Perspicua est enim Basilii sententia, Dei nomen apud Hebraeos, non ut alia nomina, sed singulari quadam ratione scribi solere.

"Marked out." Combefis thinks we should read "did not mark out", "did not write out", because, that is, no proper vowel-signs were written to the name of God. But all the manuscripts are against it, and the conjecture is not necessary. For Basil's meaning is clear: among the Hebrews the name of God was customarily written not as other names are, but in a certain singular manner.

(printed under page 79)

(42) ‹anchor: Εἷς Θεός (call above the visible foot)› · call in col 149 (Greek only)

Εἷς Θεός. Hic incipit caput 18 in plerisque codicibus.

"One God." Here chapter 18 begins in most manuscripts.

(printed under page 79)

(43) ‹anchor: ἀπεσχισμένον› · call in col 149 (Greek only)

Ἀπεσχισμένον. Sic libri veteres, non ut editi ὑπεσχισμένον.

"Split off." So the old books, not "split under" as the printed editions have.

(printed under page 79)

(44) ‹anchor: ἐνεικονιζομένην› · call in col 149 (Greek only)

Ἐνεικονιζομένην. Sic quatuor codices. Editi, Reg. secundus et secunda manu Colbert. ἐνιζομένην, unitam. Cornarius et Sculletus videntur legisse ἐνιζανομένην· sic enim reddunt, impermutabili Deitati insidentem.

"Imaged in." So four manuscripts. The printed editions, the second Royal manuscript and the Colbert manuscript in a second hand have "unified", unitam. Cornarius and Scultetus seem to have read "seated in", for so they render it: "seated in the unchangeable Godhead".

(printed under page 79)

(45) ‹anchor: διαμερίζεται› · call in col 149 (Greek only)

Διαμερίζεται. Tres codices μερίζεται. Sic etiam paulo post in tribus Regiis codicibus et edit. Basil. ἀναβαίνει pro διαβαίνει. Observat Ducaeus codicem Anglicanum habere διαβαίνει, atque ita etiam legi in synodo septima, act. 3, et in Synodico Theodori patriarchae Hierosolymorum, p. 454 edit. Romanae, ubi haec Basilii sententia laudatur. Confirmat eamdem scripturam vir doctissimus ex libro Adriani papae De imaginibus, cap. 8, p. 164, ubi citatur illud Basilii, quod imaginis honor in primam formam transit.

"Is divided up." Three manuscripts have "is divided". So too, a little later, three Royal manuscripts and the Basel edition have "goes up" for "passes over". Ducaeus observes that the English manuscript has "passes over", and that it is also so read in the Seventh Synod, Act 3, and in the Synodical Letter of Theodore, patriarch of Jerusalem, p. 454 of the Roman edition, where this sentence of Basil is quoted. A very learned man confirms the same reading from Pope Hadrian's book On Images, ch. 8, p. 164, where Basil's saying is cited, "that the honour of the image passes to the prototype".

(printed under page 79)

(46) ‹anchor: τῶν τεχνικῶν› · call in col 149 (Greek only)

Τεχνικῶν. Haec scriptura, etsi in uno tantum reperitur Reg. tertio, longe tamen praeferenda vulgatae τεχνιτῶν. Ibidem editi οὕτω καὶ ἐπί. Codices mss. ut in contextu.

"Artificial things." This reading, though found only in one manuscript, the third Royal, is still far preferable to the common reading "craftsmen". In the same place the printed editions have "so also in"; the manuscripts read as in the text.

(printed under page 79)

Footnotes

81 ‹anchor: not visible on this page foot› · call in col 150 Isa. XLIV, 6.

Isaiah 44:6.

(printed under page 79)

Footnotes

82 ‹anchor: non est ejus› · call in col 151 Rom. VIII, 9.

Romans 8:9.

83 ‹anchor: me glorificabit› · call in col 151 Joan. XVI, 14.

John 16:14.

84 ‹anchor: dominum suum› · call in col 151 Malach. I, 6.

Malachi 1:6.

85 ‹anchor: ut perficerem› · call in col 151 Joan. XVII, 4.

John 17:4.

86 ‹anchor: annuntiabit vobis› · call in col 151 Joan. XVI, 14.

John 16:14.

(printed under page 80)

Page

running head: S. BASILII MAGNI
marginal letters: A ctus, atque ipse singulariter; B munio, verum illinc quoque; C ipso declarans veritatem; D quod dedisti mihi ut perficerem
old-edition numerals: 39 after servetur.
other: FACING LATIN VERSION, NOT SET.

PG 32:152

δι' ἑνὸς Υἱοῦ τῷ ἑνὶ Πατρὶ συναπτόμενον, καὶ δι' ἑαυτοῦ συμπληροῦν τὴν πολυύμνητον καὶ μακαρίαν Τριάδα· οὗ τὴν πρὸς Πατέρα καὶ Υἱὸν οἰκείωσιν ἱκανῶς ἐμφαίνει τὸ μὴ ἐν τῷ πλήθει τῆς κτίσεως τετάχθαι, ἀλλὰ μοναχῶς ἐκφωνεῖσθαι. Οὐ γὰρ ἓν τῶν πολλῶν ἐστιν· ἀλλ' ἕν ἐστιν. Ὡς γὰρ εἷς Πατὴρ, καὶ εἷς Υἱὸς, οὕτω καὶ ἓν Πνεῦμα ἅγιον. Τῆς μὲν οὖν κτιστῆς φύσεως τοσοῦτον ἀποκεχώρηκεν, ὅσον εἰκὸς τὸ μοναδικὸν τῶν συστηματικῶν καὶ πληθυσμὸν ἐχόντων· Πατρὶ δὲ καὶ Υἱῷ κατὰ τοσοῦτον ἥνωται, καθόσον ἔχει μονὰς πρὸς μονάδα τὴν οἰκειότητα.

joined through the one Son to the one Father, and through Himself completing the much-hymned and blessed Trinity; whose close relation to the Father and the Son is sufficiently shown by His not being ranked in the multitude of creation, but being named singly. For He is not one of many; but He is one. For as there is one Father and one Son, so also one Holy Spirit. From the created nature, then, He stands as far apart as it is fitting that what is single should stand apart from things that are composite and have multiplicity; and to the Father and the Son He is united to the same degree as unit has kinship with unit.

46. Καὶ οὐχ ἐντεῦθεν μόνον τῆς κατὰ τὴν φύσιν κοινωνίας αἱ ἀποδείξεις, ἀλλ' ὅτι καὶ ἐκ τοῦ Θεοῦ εἶναι λέγεται· οὐχ ὡς τὰ πάντα ἐκ τοῦ Θεοῦ, ἀλλ' ὡς ἐκ τοῦ Θεοῦ προελθόν· οὐ γεννητῶς ὡς ὁ Υἱὸς, ἀλλ' ὡς Πνεῦμα στόματος αὐτοῦ. Πάντως δὲ οὔτε τὸ στόμα μέλος, οὔτε πνοὴ λυομένη τὸ Πνεῦμα· ἀλλὰ καὶ τὸ στόμα θεοπρεπῶς, καὶ τὸ Πνεῦμα οὐσία ζῶσα, ἁγιασμοῦ κυρία· τῆς μὲν οἰκειότητος δηλουμένης ἐντεῦθεν, τοῦ δὲ τρόπου τῆς ὑπάρξεως ἀῤῥήτου φυλασσομένου. Ἀλλὰ καὶ Πνεῦμα Χριστοῦ λέγεται, ὡς ᾠκειωμένον κατὰ τὴν φύσιν αὐτῷ. Διὰ τοῦτο Εἴ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. Ὅθεν μόνον ἀξίως δοξάζει τὸν Κύριον. Ἐκεῖνος γάρ ἐμὲ δοξάσει, φησὶν, οὐχ ὡς ἡ κτίσις, ἀλλ' ὡς Πνεῦμα τῆς ἀληθείας, τρανῶς ἐκφαῖνον ἐν ἑαυτῷ τὴν ἀλήθειαν· καὶ ὡς Πνεῦμα σοφίας τὸν Χριστὸν, τὴν τοῦ Θεοῦ δύναμιν, καὶ τὴν τοῦ Θεοῦ σοφίαν ἐν τῷ ἑαυτοῦ μεγέθει ἀποκαλύπτον. Καὶ ὡς Παράκλητος δὲ ἐν ἑαυτῷ χαρακτηρίζει τοῦ ἀποστείλαντος αὐτὸν Παρακλήτου τὴν ἀγαθότητα· καὶ ἐν τῷ ἑαυτοῦ ἀξιώματι τὴν μεγαλωσύνην ἐμφαίνει τὴν τοῦ ὅθεν προῆλθεν. Ἔστιν οὖν δόξα ἡ μέν τις φυσικὴ, ὡς δόξα ἡλίου τὸ φῶς· ἡ δέ τις ἔξωθεν, ἡ ἐκ προαιρέσεως, κεκριμένως τοῖς ἀξίοις προσαγομένη. Διπλῆ δὲ καὶ αὕτη. Υἱὸς γὰρ, φησὶ, δοξάζει πατέρα, καὶ δοῦλος τὸν κύριον αὐτοῦ. Τούτων τοίνυν ἡ μὲν δουλικὴ παρὰ τῆς κτίσεως προσάγεται· ἡ δὲ, ἵν' οὕτως εἴπω, οἰκειακὴ παρὰ τοῦ Πνεύματος ἐκπληροῦται. Ὡς γὰρ περὶ ἑαυτοῦ ἔλεγεν· Ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς, τὸ ἔργον ἐτελείωσα ὃ δέδωκάς μοι ἵνα ποιήσω· οὕτω καὶ περὶ τοῦ Παρακλήτου· Ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν. Καὶ ὡς δοξάζεται Υἱὸς παρὰ τοῦ Πατρὸς, λέγοντος· Καὶ ἐδόξασα, καὶ πάλιν δοξάσω· οὕτω δοξάζεται τὸ Πνεῦμα διὰ τῆς

46. And the proofs of the communion according to nature come not from this alone, but also from His being said to be from God; not as all things are from God, but as having proceeded from God; not by generation, as the Son, but as the Breath of His mouth. Certainly neither is the mouth a bodily member, nor is the Spirit a breath that dissolves; but both the mouth is meant in a manner befitting God, and the Spirit is a living substance, lord of sanctification; the close relation being made plain by this, while the manner of His existence is kept ineffable. But He is also called the Spirit of Christ, as being made His own by nature. Therefore: If anyone has not the Spirit of Christ, he is not His (Rom. 8:9). Hence He alone glorifies the Lord worthily. For He, it says, shall glorify Me (John 16:14); not as the creation does, but as the Spirit of truth, clearly showing forth the truth in Himself; and as the Spirit of wisdom, revealing in His own greatness Christ, the power of God and the wisdom of God. And as Paraclete He expresses in Himself the goodness of the Paraclete who sent Him; and in His own dignity He shows forth the majesty of Him from whom He proceeded. There is, then, one glory that is natural, as light is the glory of the sun; and another from without, the one that comes of free choice, offered with discernment to those who are worthy. And this latter is twofold. For a son, it says, glorifies a father, and a servant his lord (Mal. 1:6). Of these, then, the servile glory is offered by the creation; but the other, if I may so call it, the glory of the household, is fulfilled by the Spirit. For as He said of Himself: I have glorified Thee on the earth, I have finished the work which Thou gavest Me to do (John 17:4); so also concerning the Paraclete: He shall glorify Me, for He shall receive of Mine and shall declare it to you (John 16:14). And as the Son is glorified by the Father, who says: I have both glorified it, and will glorify it again (John 12:28); so the Spirit is glorified through the

Editors' notes and page, col. 152

Footnotes

(47) ‹anchor: Ὡς γὰρ εἷς Πατήρ (call above the visible foot)› · call in col 152 (Greek only)

Ὡς γὰρ εἷς Πατήρ. Vocula γάρ addita ex veteribus libris. Paulo post tres codices τὸ μοναδικόν, melius quam editi τὸν μοναδικόν.

"For as the Father is one." The little word "for" is added from the old books. A little later three manuscripts have the neuter "the single", better than the printed editions' masculine.

(printed under page 80)

(48) ‹anchor: Αἱ ἀποδείξεις (call above the visible foot)› · call in col 152 (Greek only)

Αἱ ἀποδείξεις. Sic ex omnibus codicibus pro eo quod erat in editis ἡ ἀπόδειξις. Paulo post iidem codices οὐ γεννητῶς, editi οὐδὲ γεννητῶς.

"The demonstrations." So from all the manuscripts, in place of the printed editions' "the demonstration" (singular). A little later the same manuscripts have "not by generation", the printed editions "nor by generation".

(printed under page 80)

(49) ‹anchor: Ἀῤῥήτου (call above the visible foot)› · call in col 152 (Greek only)

Ἀῤῥήτου. Unus ex Regiis cum Colbert. ἀῤῥήτως. Paulo post Regius quartus οἰκειούμενον.

"Ineffable." One of the Royal manuscripts, with the Colbert, has "ineffably". A little later the fourth Royal has "being made one's own".

(printed under page 80)

(50) ‹anchor: Διὰ τοῦτο› · call in col 152 (Greek only)

Διὰ τοῦτο. Editio Paris. addit φησίν, quod abest a codicibus mss. et edit. Basil.

"Therefore." The Paris edition adds "he says", which is absent from the manuscripts and the Basel edition.

(printed under page 80)

(51) ‹anchor: ὡς ἡ κτίσις› · call in col 152 (Greek only)

Ἡ κτίσις. Sic sex mss. codices: editi ἡ γεννητὴ φύσις. Ex iisdem codicibus paulo post legimus bis ἑαυτοῦ, cum editi haberent αὐτοῦ.

"The creation." So six manuscripts; the printed editions have "the begotten nature". From the same manuscripts a little later we read "his own" twice, where the printed editions had "his".

(printed under page 80)

(52) ‹anchor: κεχριμένως› · call in col 152 (Greek only)

Κεχριμένως. Reg. tertius ὡς κεχριμένως. Ibidem Reg. tertius τοῖς ἁγίοις προσαγομένη.

"With discernment." The third Royal manuscript has "as with discernment". In the same place the third Royal has "offered to the saints".

(printed under page 80)

(53) ‹anchor: λήψεται› · call in col 152 (Greek only)

Λήψεται. Tres Regii codices cum Colbert. λαμβάνει. Paulo post unus ex Regiis cum Colbert. καὶ ἐγὼ ἐδόξασά σε. Infra Reg. secundus δι' ἀοράτου δυνάμεως φωτιστικῆς.

"He will take." Three Royal manuscripts, with the Colbert, have "he takes". A little later one of the Royal manuscripts, with the Colbert, has "and I glorified you". Further on the second Royal has "through an invisible illuminating power".

(printed under page 80)

Page

running head: S. BASILII MAGNI
marginal letters: A δι' ἑνὸς Υἱοῦ; B κοινωνίας αἱ ἀποδείξεις; C Χριστὸν, τὴν τοῦ Θεοῦ; D κάς μοι ἵνα ποιήσω
old-edition numerals: (none)

PG 32:153

πρὸς Πατέρα καὶ Υἱὸν κοινωνίας, καὶ διὰ τῆς τοῦ Μονογενοῦς μαρτυρίας, λέγοντος· Πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται ὑμῖν τοῖς ἀνθρώποις, ἡ δὲ τοῦ Πνεύματος βλασφημία οὐκ ἀφεθήσεται.

communion with the Father and the Son, and through the testimony of the Only-begotten, who says: Every sin and blasphemy shall be forgiven you men, but the blasphemy of the Spirit shall not be forgiven (Matt. 12:31).

47. Ἐπειδὴ δὲ διὰ δυνάμεως φωτιστικῆς τῷ κάλλει τῆς τοῦ Θεοῦ τοῦ ἀοράτου εἰκόνος ἐνατενίζομεν, καὶ δι' αὐτῆς ἀναγόμεθα ἐπὶ τὸ ὑπέρκαλον τοῦ ἀρχετύπου θέαμα, αὐτοῦ που πάρεστιν ἀχωρίστως τὸ τῆς γνώσεως Πνεῦμα, τὴν ἐποπτικὴν τῆς εἰκόνος δύναμιν ἐν ἑαυτῷ παρεχόμενον τοῖς τῆς ἀληθείας φιλοθεάμοσιν, οὐκ ἔξωθεν τὴν δεῖξιν ποιούμενον, ἀλλ' ἐν ἑαυτῷ εἰσάγον πρὸς τὴν ἐπίγνωσιν. Ὡς γὰρ οὐδεὶς οἶδε τὸν Πατέρα εἰ μὴ ὁ Υἱὸς, οὕτως οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν εἰ μὴ ἐν Πνεύματι ἁγίῳ. Οὐ γὰρ, Διὰ Πνεύματος, εἴρηται, ἀλλ', Ἐν Πνεύματι· καὶ, Πνεῦμα ὁ Θεός· καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν Πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν· καθὼς γέγραπται· Ἐν τῷ φωτί σου ὀψόμεθα φῶς· τουτέστιν, ἐν τῷ φωτισμῷ τοῦ Πνεύματος, Φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Ὥστε ἐν ἑαυτῷ δείκνυσι τὴν δόξαν τοῦ Μονογενοῦς, καὶ τοῖς ἀληθινοῖς προσκυνηταῖς ἐν ἑαυτῷ τὴν τοῦ Θεοῦ γνῶσιν παρέχεται. Ἡ τοίνυν ὁδὸς τῆς θεογνωσίας ἐστὶν ἀπὸ ἑνὸς Πνεύματος διὰ τοῦ ἑνὸς Υἱοῦ ἐπὶ τὸν ἕνα Πατέρα. Καὶ ἀνάπαλιν, ἡ φυσικὴ ἀγαθότης, καὶ ὁ κατὰ φύσιν ἁγιασμὸς, καὶ τὸ βασιλικὸν ἀξίωμα ἐκ Πατρὸς διὰ τοῦ Μονογενοῦς ἐπὶ τὸ Πνεῦμα διήκει. Οὕτω καὶ αἱ ὑποστάσεις ὁμολογοῦνται, καὶ τὸ εὐσεβὲς δόγμα τῆς μοναρχίας οὐ διαπίπτει. Οἱ δὲ τὴν ὑπαρίθμησιν ἐν τῷ πρῶτον καὶ δεύτερον καὶ τρίτον λέγειν τιθέμενοι γνωριζέσθωσαν τὸ πολύθεον τῆς Ἑλληνικῆς πλάνης τῇ ἀχράντῳ θεολογίᾳ τῶν Χριστιανῶν ἐπεισάγοντες. Εἰς οὐδὲν γὰρ ἕτερον φέρει τῆς ὑπαριθμήσεως τὸ κακούργημα, ἢ ὥστε πρῶτον καὶ δεύτερον Θεὸν καὶ τρίτον ὁμολογεῖν. Ἀλλ' ἡμῖν ἀρκοῦσα ἡ παρὰ τοῦ Κυρίου ἐπιτεθεῖσα ἀκολουθία, ἣν ὁ συγχέων οὐκ ἔλαττον τῆς τούτων ἀσεβείας παρανομήσει. Ὅτι μὲν οὖν οὐδὲν, ὡς οὗτοι πεπλάνηνται, ἡ κατὰ τὴν φύσιν κοινωνία τῷ τρόπῳ τῆς ὑπαριθμήσεως παραλύεται, ἱκανῶς εἴρηται. Ἀλλὰ συνέλθωμεν τῷ φιλονείκῳ καὶ ματαιόφρονι, καὶ δῶμεν τὸ δεύτερόν τινος καθ' ὑπαρίθμησιν ἐκείνου λέγεσθαι. Ἴδωμεν τοίνυν τί τὸ ἐκβαῖνον ἀπὸ τοῦ λόγου. Ὁ πρῶτος, φησὶν, ἄνθρωπος ἐκ γῆς χοϊκός· ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ· καὶ ἐν ἄλλοις, Οὐ πρῶτον, φησὶ, τὸ πνευματικὸν, ἀλλὰ τὸ ψυχικὸν, ἔπειτα τὸ πνευματικόν. Εἰ τοίνυν τῷ πρώτῳ ὑπαριθμεῖται τὸ δεύτερον, τὸ δὲ ὑπαριθμούμενον ἀτιμότερόν ἐστι τοῦ πρὸς ὃ ἔχει τὴν ὑπαρίθμησιν· ἀτιμότερος οὖν καθ' ὑμᾶς τοῦ ψυχικοῦ ὁ πνευματικὸς, καὶ τοῦ χοϊκοῦ ἀνθρώπου ὁ ἐπουράνιος

47. And since it is through an illuminating power that we fix our gaze on the beauty of the image of the invisible God, and through it are led up to the more than beautiful vision of the archetype, there, I think, the Spirit of knowledge is present inseparably, furnishing in Himself to the lovers of the vision of truth the power to behold the image; not making the showing from without, but leading them in Himself to full knowledge. For as no one knows the Father except the Son (Matt. 11:27), so no one can say Lord Jesus except in the Holy Spirit (1 Cor. 12:3). For it is not said, Through the Spirit, but, In the Spirit; and, God is Spirit, and those who worship Him must worship in Spirit and truth (John 4:24); as it is written: In Thy light we shall see light (Ps. 35:10); that is, in the illumination of the Spirit, the true Light, which enlightens every man coming into the world (John 1:9). So that in Himself He shows the glory of the Only-begotten, and in Himself He supplies to the true worshippers the knowledge of God. The way of the knowledge of God, therefore, is from the one Spirit through the one Son to the one Father. And conversely, the natural goodness, and the sanctification according to nature, and the royal dignity pass from the Father through the Only-begotten to the Spirit. Thus both the hypostases are confessed and the pious doctrine of the monarchy does not fall away. But let those who place sub-numeration in saying first and second and third know that they are bringing the polytheism of the Hellenic error into the undefiled theology of the Christians. For the mischief of sub-numeration leads to nothing else than to confess a first and a second God and a third. But for us the sequence laid down by the Lord is enough; and whoever confounds it will transgress no less than the impiety of these men. That, then, the communion according to nature is in no way dissolved by the manner of sub-numeration, as these men have erred in thinking, has been sufficiently said. But let us go along with the contentious and vain-minded man, and grant that what is second to something is spoken of as sub-numerated to it. Let us see, then, what follows from the argument. The first man, it says, was of the earth, earthy; the second man is the Lord from heaven (1 Cor. 15:47); and elsewhere: Not first, it says, is the spiritual, but the natural, and afterwards the spiritual (1 Cor. 15:46). If therefore the second is sub-numerated to the first, and what is sub-numerated is less honourable than that to which it stands in sub-numeration, then by your reckoning the spiritual is less honourable than the natural, and the heavenly man than the earthy

Editors' notes and page, col. 153

Footnotes

(54) ‹anchor: Τῆς γνώσεως (call above the visible foot)› · call in col 153 (Greek only)

Τῆς γνώσεως. Colb. τῆς χάριτος.

"Of the knowledge." The Colbert manuscript has "of the grace".

(printed under page 81)

(55) ‹anchor: δεύτερον Θεόν› · call in col 153 (Greek only)

Δεύτερον Θεόν. Editi transferunt Θεόν post τρίτον. Codices mss. ut in contextu. Ibidem Reg. tertius Ἀλλ' ἡμῖν ἀρκέσει. Subinde Reg. quartus ἱκανῶς ἀποδέδεικται.

"A second God." The printed editions move "God" after "third". The manuscripts read as in the text. In the same place the third Royal manuscript has "But for us ... will suffice". Next, the fourth Royal has "has been sufficiently demonstrated".

(printed under page 81)

(56) ‹anchor: τὸ δεύτερον› · call in col 153 (Greek only)

Δεύτερον. Sic libri veteres: editi δευτερεῦον.

"Second." So the old books; the printed editions have "secondary".

(printed under page 81)

Footnotes

87 ‹anchor: not visible on this page foot› · call in col 154 Joan. XII, 28.

John 12:28.

88 ‹anchor: not visible on this page foot› · call in col 154 Matth. XII, 31.

Matthew 12:31.

89 ‹anchor: not visible on this page foot› · call in col 154 Matth. XI, 27.

Matthew 11:27.

90 ‹anchor: not visible on this page foot› · call in col 154 I Cor. XII, 3.

1 Corinthians 12:3.

91 ‹anchor: not visible on this page foot› · call in col 154 Joan. IV, 24.

John 4:24.

92 ‹anchor: not visible on this page foot› · call in col 154 Psal. XXXV, 10.

Psalm 35:10 (Vulgate numbering).

93 ‹anchor: not visible on this page foot› · call in col 154 Joan. I, 9.

John 1:9.

94 ‹anchor: de caelo› · call in col 154 I Cor. XV, 47.

1 Corinthians 15:47.

95 ‹anchor: deinde quod spirituale› · call in col 154 ibid. 46.

Ibid., verse 46.

(printed under page 81)

Footnotes

96 ‹anchor: not visible on this page foot› · call in col 155 Joan. IV, 24.

John 4:24.

97 ‹anchor: not visible on this page foot› · call in col 155 Thren. IV, 20.

Lamentations 4:20.

98 ‹anchor: not visible on this page foot› · call in col 155 Psal. XCI, 16.

Psalm 91:16 (Vulgate numbering).

99 ‹anchor: alium Paracletum› · call in col 155 Joan. XIV, 16.

John 14:16.

1 ‹anchor: qui me fecit› · call in col 155 Job XXXIII, 4.

Job 33:4.

2 ‹anchor: et scientiae› · call in col 155 Exod. XXXI, 3.

Exodus 31:3.

(printed under page 82)

Page

running head: S. BASILII MAGNI
marginal letters: A CAPUT XIX.; B Spiritus vultus nostri; C (line ending) …iunde?; D (line ending) …t simul
old-edition numerals: (none seen; only the top image read per the facing-Latin rule)
other: FACING LATIN VERSION, NOT SET. C and D located from the line ends visible at the edge of c156's images.

PG 32:156

ΚΕΦΑΛ. ΙΘʹ.

CHAPTER XIX.

Πρὸς τοὺς λέγοντας μὴ εἶναι δοξαστὸν τὸ Πνεῦμα.

Against those who say that the Spirit is not to be glorified.

48. Ἔστω ταῦτα, φησὶν, ἀλλ' οὐχὶ καὶ δόξα πάντως ὀφειλομένη ἐστὶ τῷ Πνεύματι, ὥστε δοξολογίαις ἀνυψοῦσθαι παρ' ἡμῶν. Πόθεν ἂν οὖν τῆς ὑπερεχούσης πάντα νοῦν ἀξίας τοῦ Πνεύματος τὰς ἀποδείξεις λάβοιμεν, εἴπερ ἡ Πατρὸς καὶ Υἱοῦ κοινωνία μὴ ἀξιόπιστος αὐτοῖς πρὸς μαρτυρίαν ἀξιώματος ἐνομίσθη; Ἔξεστί γε μὴν πρός τε τὰ ἐκ τῶν ὀνομάτων ἀποβλέψαντας σημαινόμενα, καὶ πρὸς τὰ τῶν ἐνεργειῶν αὐτοῦ μεγέθη, καὶ πρὸς τὰς εἰς ἡμᾶς, μᾶλλον δὲ εἰς πᾶσαν τὴν κτίσιν χορηγουμένας εὐεργεσίας, τῆς μεγαλοφυΐας αὐτοῦ καὶ τῆς ἀνεφίκτου δυνάμεως ἐπὶ ποσὸν γοῦν ἐν περινοίᾳ γενέσθαι. Πνεῦμα ὠνόμασται· ὡς, Πνεῦμα ὁ Θεός· καὶ, Πνεῦμα τοῦ προσώπου ἡμῶν, Χριστὸς Κύριος. Ἅγιον· ὡς ἅγιος ὁ Πατὴρ, καὶ ἅγιος ὁ Υἱός. Τῇ μὲν γὰρ κτίσει ἑτέρωθεν ἐπεισήχθη ὁ ἁγιασμός· τῷ δὲ Πνεύματι συμπληρωτικὴ τῆς φύσεώς ἐστιν ἡ ἁγιότης. Διόπερ οὐχὶ ἁγιαζόμενόν ἐστιν, ἀλλ' ἁγιάζον. Ἀγαθόν· ὡς ἀγαθὸς ὁ Πατὴρ, καὶ ἀγαθὸς ὁ ἐκ τοῦ ἀγαθοῦ γεννηθείς· οὐσίαν ἔχον τὴν ἀγαθότητα. Εὐθές· ὡς εὐθὴς Κύριος ὁ Θεός· τῷ εἶναι αὐτοαλήθεια, καὶ αὐτοδικαιοσύνη, παρεκτροπὰς ἐπὶ θάτερα καὶ ἐκκλίσεις οὐκ ἔχον, διὰ τὸ ἄτρεπτον τῆς οὐσίας. Παράκλητος· ὡς ὁ Μονογενής· καθὼς αὐτός φησιν, ὅτι Ἐγὼ ἐρωτήσω τὸν Πατέρα μου, καὶ δώσει ὑμῖν ἄλλον Παράκλητον. Οὕτω κοινὰ τὰ ὀνόματα πρὸς Πατέρα καὶ Υἱὸν τῷ Πνεύματι, ἐκ τῆς κατὰ τὴν φύσιν οἰκειότητος τῶν προσηγοριῶν τούτων τυχόντι. Πόθεν γὰρ ἄλλοθεν; Πάλιν ἡγεμονικὸν, καὶ Πνεῦμα τῆς ἀληθείας, καὶ Πνεῦμα σοφίας ὠνόμασται. Πνεῦμα θεῖον τὸ ποιῆσάν με. Καὶ, Τὸν Βεσελεὴλ δὲ, φησὶν, ἐνέπλησεν ὁ Θεὸς Πνεῦμα θεῖον σοφίας καὶ συνέσεως καὶ ἐπιστήμης. Τὰ μὲν οὖν ὀνόματα τοιαῦτα ὑπερφυῆ καὶ μεγάλα· †οὐμενοῦν ἔχοντά τινα εἰς δόξαν ὑπερβολήν.

48. Granted these things, he says; but glory is not by all means owed to the Spirit as well, so that He should be exalted by us in doxologies. Whence, then, could we take the proofs of the Spirit's dignity, which surpasses all understanding, if His communion with the Father and the Son has been reckoned by them not trustworthy as a testimony to His rank? It is possible, however, by looking to what His names signify, and to the greatness of His operations, and to the benefits bestowed upon us, or rather upon the whole creation, to arrive at least in some measure at a conception of His sublimity and of His unattainable power. He has been named Spirit: as in, God is Spirit (John 4:24); and, The Spirit of our face, Christ the Lord (Lam. 4:20). Holy: as the Father is holy, and the Son is holy. For to the creation sanctification was brought in from elsewhere; but to the Spirit holiness is what fills out His nature. Therefore He is not one who is sanctified, but one who sanctifies. Good: as the Father is good, and good is He who was begotten of the Good; having goodness as His substance. Upright: as the Lord God is upright (Ps. 91:16); by being very truth and very righteousness, having no turning aside or swerving to either side, because of the unchangeableness of His substance. Paraclete: as the Only-begotten is; as He Himself says: I will ask My Father, and He will give you another Paraclete (John 14:16). Thus the names are common to the Spirit with the Father and the Son, since He has obtained these titles from His kinship according to nature. For whence else? Again, He has been named ruling, and Spirit of truth, and Spirit of wisdom. The divine Spirit, which made me (Job 33:4). And: Bezalel, it says, God filled with the divine Spirit of wisdom and understanding and knowledge (Exod. 31:3). Such, then, are His names, surpassing and great; yet by no means do they carry any excess beyond His glory.

49. Αἱ δὲ ἐνέργειαι τίνες; Ἄῤῥητοι μὲν διὰ τὸ μέγεθος, ἀνεξαρίθμητοι δὲ διὰ τὸ πλῆθος. Πῶς μὲν γὰρ νοήσομεν τὰ τῶν αἰώνων ἐπέκεινα; τίνες ἦσαν αὐτοῦ πρὸ τῆς νοητῆς κτίσεως αἱ ἐνέργειαι; πόσαι δ' ἀπ' αὐτοῦ περὶ τὴν κτίσιν χάριτες; τίς δὲ ἡ πρὸς τοὺς αἰῶνας τοὺς ἐπερχομένους δύναμις; Ἦν μὲν γὰρ, καὶ προῆν, καὶ συμπαρῆν τῷ Πατρὶ καὶ τῷ Υἱῷ πρὸ τῶν αἰώνων. Ὥστε, κἄν τι νοήσῃς τῶν αἰώνων ἐπέκεινα, τοῦτο εὑρήσεις τοῦ Πνεύματος

49. And His operations, what are they? Ineffable for their greatness, and innumerable for their multitude. For how shall we conceive what lies beyond the ages? What were His operations before the intelligible creation? How many the graces from Him upon the creation? And what His power towards the ages to come? For He was, and was before, and was present with the Father and the Son before the ages. So that, even if you conceive of something beyond the ages, you will find it [to be] of the Spirit

Editors' notes and page, col. 156

Footnotes

(57) ‹anchor: Λάβοιμεν (call above the visible foot)› · call in col 156 (Greek only)

Λάβοιμεν. Ita quatuor Regii cum Colbertino, melius multo quam in editis λάβοιεν. Unde Erasmus parum apte reddiderat: Unde igitur probaturi sunt, etc.

"We might take." So four Royal manuscripts with the Colbert, much better than the printed editions' "they might take". Hence Erasmus had rendered, not very aptly, "Whence then are they to prove", etc.

(printed under page 82)

(58) ‹anchor: Εὐεργεσίας (call above the visible foot)› · call in col 156 (Greek only)

Εὐεργεσίας. Sic legere maluimus cum sex codicibus, quam cum editis ἐνεργείας.

"Of beneficence." We have preferred to read so with six manuscripts, rather than "of operation" with the printed editions.

(printed under page 82)

(59) ‹anchor: Οὐσίαν ἔχον (call above the visible foot)› · call in col 156 (Greek only)

Οὐσίαν ἔχον. Sic quatuor mss. codices: editi οὐσίαν ἔχων. Ibidem editio Paris. cum uno tantum codice ms. εὐθὺς Κύριος ὁ Θεὸς ἡμῶν. Alii codices mss. ut in contextu.

"Having being" (neuter). So four manuscripts; the printed editions have the masculine. In the same place the Paris edition, with only one manuscript, has "upright is the Lord our God". The other manuscripts read as in the text.

(printed under page 82)

(60) ‹anchor: καθὼς αὐτός› · call in col 156 (Greek only)

Καθὼς αὐτός. Sic mss. codices. Editio Paris. et Basil. secunda Καθὼς καὶ αὐτός. Non multo post ex iisdem codicibus legimus τυχόντι, non ut in editis τυγχάνοντι.

"As He Himself." So the manuscripts. The Paris edition and the second Basel edition have "as He Himself also". Not much later we read from the same manuscripts the aorist "having obtained", not the present as in the printed editions.

(printed under page 82)

(61) ‹anchor: ὀνόματα τοιαῦτα› · call in col 156 (Greek only)

Τοιαῦτα. Post hanc vocem editi addunt καί, quod in veteribus libris non legitur.

"Such." After this word the printed editions add "and", which is not read in the old books.

(printed under page 82)

(62) ‹anchor: περὶ τὴν κτίσιν› · call in col 156 (Greek only)

Περὶ τὴν κτίσιν. Sic mss. codices: ἐπὶ τὴν κτίσιν in editis.

"Towards the creation." So the manuscripts; the printed editions have "upon the creation".

(printed under page 82)

(63) ‹anchor: καὶ προῆν› · call in col 156 (Greek only)

Προῆν. Legitur in duobus Regiis codicibus καὶ πρώην, erat et pridem. Quam scripturam miror arridere Combefisio.

"He was before." Two Royal manuscripts read "and formerly", "He was, and long since". I am surprised that this reading pleases Combefis.

(printed under page 82)

Page

running head: S. BASILII MAGNI 156
marginal letters: A ΚΕΦΑΛ. ΙΘʹ.; B γενέσθαι. Πνεῦμα ὠνόμασται; C κατὰ τὴν φύσιν οἰκειότητος; D μὲν γὰρ, καὶ προῆν
old-edition numerals: (none)

PG 32:157

κατωτέρω. Ἐάν τε τὴν κτίσιν ἐνθυμηθῇς, ἐστερεώθησαν αἱ τῶν οὐρανῶν δυνάμεις παρὰ τοῦ Πνεύματος· τῆς στερεώσεως δηλονότι ἐπὶ τὸ δυσμετάπτωτον τῆς ἀπὸ τῶν ἀγαθῶν ἕξεως νοουμένης. Ἡ γὰρ πρὸς Θεὸν οἰκείωσις, καὶ τὸ πρὸς κακίαν ἄτρεπτον, καὶ τὸ ἐν μακαριότητι διαρκὲς, παρὰ τοῦ Πνεύματος ταῖς δυνάμεσι. Χριστοῦ ἐπιδημία· καὶ τὸ Πνεῦμα προτρέχει. Ἔνσαρκος παρουσία· καὶ τὸ Πνεῦμα ἀχώριστον. Ἐνεργήματα δυνάμεων, χαρίσματα ἰαμάτων, διὰ τοῦ Πνεύματος τοῦ ἁγίου. Δαίμονες ἀπηλαύνοντο ἐν τῷ Πνεύματι τοῦ Θεοῦ. Διάβολος κατηργεῖτο συμπαρόντος τοῦ Πνεύματος. Ἁμαρτιῶν ἀπολύτρωσις ἐν τῇ χάριτι τοῦ Πνεύματος. Ἀπελούσασθε γὰρ καὶ ἡγιάσθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τῷ ἁγίῳ. Οἰκείωσις πρὸς Θεὸν διὰ τοῦ Πνεύματος. Ἐξαπέστειλε γὰρ ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ ἐν ταῖς καρδίαις ἡμῶν, κράζον· Ἀββᾶ ὁ Πατήρ. Ἡ ἐκ νεκρῶν ἐξανάστασις, τῇ ἐνεργείᾳ τοῦ Πνεύματος. Ἐξαποστελεῖς γὰρ τὸ Πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς. Εἴτε τὴν κτίσιν τις ἐκλαμβάνοι ἐπὶ τῆς τῶν διαλυθέντων ἀναβιώσεως, πῶς οὐ μεγάλη τοῦ Πνεύματος ἡ ἐνέργεια, τοῦ οἰκονομοῦντος ἡμῖν τὸν ἐξ ἀναστάσεως βίον, καὶ πρὸς τὴν πνευματικὴν ἐκείνην ζωὴν τὰς ψυχὰς ἡμῶν μεταρυθμίζοντος; Εἴτε λέγοιτο κτίσις ἡ ἐνταῦθα τῶν ἐξ ἁμαρτίας διαπεπτωκότων ἐπὶ τὸ βέλτιον μετακόσμησις (λέγεται γὰρ καὶ οὕτω κατὰ τὴν συνήθειαν τῆς Γραφῆς, ὡς ὅταν Παῦλος λέγῃ· Εἴ τις ἐν Χριστῷ καινὴ κτίσις), καὶ ὁ ἐνταῦθα τοίνυν ἀνακαινισμὸς, καὶ ἡ ἀπὸ τῆς γηΐνης καὶ ἐμπαθοῦς ζωῆς ἐπὶ τὴν οὐράνιον πολιτείαν μεταβολὴ, διὰ τοῦ Πνεύματος ἡμῖν γινομένη, ἐπὶ πᾶσαν ὑπερβολὴν θαύματος τὰς ψυχὰς ἡμῶν ἀνάγει. Ἐπὶ τούτοις πότερον φοβηθῶμεν μὴ τὴν ἀξίαν ὑπερβῶμεν ταῖς ὑπερβολαῖς τῶν τιμῶν: ἢ τὸ ἐναντίον, μὴ εἰς ταπεινὸν καταγάγωμεν τὴν περὶ αὐτοῦ ἔννοιαν, κἂν τὰ μέγιστα δόξωμεν ἐπ’ αὐτῷ τῶν ἐξ ἀνθρωπίνης διανοίας καὶ γλώττης προφερομένων φθέγγεσθαι; Τάδε λέγει τὸ Πνεῦμα τὸ ἅγιον, ὡς τάδε λέγει Κύριος· Κατάβηθι, καὶ πορεύου σὺν αὐτοῖς, μηδὲν διακρινόμενος, διότι ἐγὼ αὐτοὺς ἀπέσταλκα. Μὴ ταπεινοῦ ταῦτα καὶ κατεπτηχότος τὰ ῥήματα; Ἀφορίσατε δή μοι Βαρνάβαν καὶ τὸν Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς. Μὴ δοῦλος οὕτω φθέγγεται; Καὶ ὁ Ἡσαΐας· Κύριος ἀπέσταλκέ με, καὶ τὸ Πνεῦμα αὐτοῦ· καὶ, Κατέβη Πνεῦμα παρὰ Κυρίου, καὶ

lower down. And if you consider the creation, the powers of the heavens were established by the Spirit; the establishing being understood, plainly, as a steadfastness in the habit of the good that is hard to overturn. For their kinship with God, and their being unturnable towards evil, and their continuance in blessedness, come to the powers from the Spirit. The coming of Christ: and the Spirit runs before. The presence in the flesh: and the Spirit is inseparable. Workings of powers, gifts of healings, are through the Holy Spirit. Demons were driven out in the Spirit of God. The devil was brought to nothing with the Spirit present together. Redemption from sins is in the grace of the Spirit. For you were washed and you were sanctified in the name of our Lord Jesus Christ, and in the Holy Spirit. Kinship with God is through the Spirit. For God sent forth the Spirit of His Son into our hearts, crying: Abba, Father. The resurrection from the dead is by the working of the Spirit. For Thou shalt send forth Thy Spirit, and they shall be created, and Thou shalt renew the face of the earth. Whether one takes the creation of the revival of those who have been dissolved, how is the working of the Spirit not great, Who orders for us the life that comes from resurrection, and refashions our souls towards that spiritual life? Or whether creation here be said of the change for the better of those who have fallen away through sin (for it is said in this way too, according to the custom of Scripture, as when Paul says: If anyone is in Christ, he is a new creation), then also the renewal here, and the change from the earthly and passion-ridden life to the heavenly way of life, which comes about for us through the Spirit, lifts our souls to every excess of wonder. In the face of these things, should we fear that we may overstep His worth by the excesses of our honours? Or the contrary, that we may bring down our thought about Him to something lowly, even if we think we utter of Him the greatest things that are brought forth from human understanding and tongue? Thus says the Holy Spirit, as Thus says the Lord: Go down, and go with them, doubting nothing, because I have sent them. Are these the words of one lowly and cowering? Separate for Me Barnabas and Saul for the work to which I have called them. Does a slave speak thus? And Isaiah: The Lord has sent me, and His Spirit; and: The Spirit came down from the Lord, and

Editors' notes and page, col. 157

Footnotes

(64) ‹anchor: Δυνάμεσι (call above the visible foot)› · call in col 157 (Greek only)

Δυνάμεσι. Editi addunt προσγέγονε. Reg. secundus γίνεται. Neutrum occurrit in aliis quinque codicibus. Sed haec videntur addidisse librarii, ut explerent quod mancum et imperfectum non erat, sed esse videbatur.

"Powers." The printed editions add "has come to"; the second Royal manuscript has "comes about". Neither occurs in the other five manuscripts. But the copyists seem to have added these words to fill out what was not defective and incomplete, but seemed to be.

(printed under page 83)

(65) ‹anchor: Συμπαρόντος (call above the visible foot)› · call in col 157 (Greek only)

Συμπαρόντος. Sic codices mss. omnes: editi ἐμπαρόντος.

"Being present with." So all the manuscripts; the printed editions have "being present in".

(printed under page 83)

(66) ‹anchor: Τῷ ἁγίῳ (call above the visible foot)› · call in col 157 (Greek only)

Τῷ ἁγίῳ. Addunt duo codices τοῦ Θεοῦ ἡμῶν. Mox Regii quartus et quintus καρδίαις ἡμῶν. Nec multo post editio Paris. Εἴτε οὖν τήν. Mss. Εἴτε τήν, et Basil. edit.

"The Holy." Two manuscripts add "of our God". Soon after, the fourth and fifth Royal manuscripts have "our hearts". Not much later the Paris edition has "Whether then the"; the manuscripts have "Whether the", as does the Basel edition.

(printed under page 83)

(67) ‹anchor: ἐπὶ τὸ βέλτιον› · call in col 157 (Greek only)

Βέλτιον. Sic omnes mss. codices: editi τὸ βέλτιστον.

"Better." So all the manuscripts; the printed editions have "the best".

(printed under page 83)

(68) ‹anchor: εἰς ταπεινόν› · call in col 157 (Greek only)

Εἰς ταπεινόν. Reg. tertius cum Colbert. εἰς ταπεινότητα. Aliquanto post editi ὅτι ἐγὼ ἀπέσταλκα αὐτούς. Codices mss. ut in contextu. Subinde trium codicum scripturam praetulimus vulgatae τόν τε Βαρνάβαν καὶ τὸν Παῦλον. Aliquanto infra Reg. secundus Πνεῦμα Κυρίου.

"To a low level." The third Royal manuscript with the Colbert has "to lowliness". Somewhat later the printed editions have "that I have sent them"; the manuscripts read as in the text. Next, we have preferred the reading of three manuscripts to the common "both Barnabas and Paul". Somewhat below, the second Royal has "Spirit of the Lord".

(printed under page 83)

Footnotes

3 ‹anchor: not visible on this page foot› · call in col 158 I Cor. VI, 11.

1 Corinthians 6:11.

4 ‹anchor: not visible on this page foot› · call in col 158 Galat. IV, 6.

Galatians 4:6.

5 ‹anchor: not visible on this page foot› · call in col 158 Psal. CIII, 30.

Psalm 103:30 (Vulgate numbering).

6 ‹anchor: nova creatura› · call in col 158 II Cor. V, 17.

2 Corinthians 5:17.

7 ‹anchor: misi illos› · call in col 158 Act. X, 20.

Acts 10:20.

8 ‹anchor: accersivi illos› · call in col 158 Act. XIII, 2.

Acts 13:2.

9 ‹anchor: Spiritus ejus› · call in col 158 Isa. XLVIII, 16.

Isaiah 48:16.

9* ‹anchor: deduxit illos› · call in col 158 Isa. LXIII, 14.

Isaiah 63:14.

10 ‹anchor: populum tuum› · call in col 158 Psal. LXXVI, 21.

Psalm 76:21 (Vulgate numbering).

11 ‹anchor: ovem Joseph› · call in col 158 Psal. LXXIX, 1.

Psalm 79:1 (Vulgate numbering).

(printed under page 83)

Footnotes

12 ‹anchor: not visible on this page foot› · call in col 159 Psal. LXXVII, 53.

Psalm 77:53 (Vulgate numbering).

13 ‹anchor: not visible on this page foot› · call in col 159 Joan. XIV, 26; XVI, 13.

John 14:26; 16:13.

14 ‹anchor: not visible on this page foot› · call in col 159 Rom. VIII, 34.

Romans 8:34.

15 ‹anchor: not visible on this page foot› · call in col 159 ibid.

Ibid.

16 ‹anchor: not visible on this page foot› · call in col 159 Ephes. IV, 30.

Ephesians 4:30.

17 ‹anchor: not visible on this page foot› · call in col 159 Act. VII, 51.

Acts 7:51.

18 ‹anchor: ...citiam (end of a quotation)› · call in col 159 Isa. LXIII, 10.

Isaiah 63:10.

19 ‹anchor: Spiritum Domini› · call in col 159 Psal. CV, 32.

Psalm 105:32 (Vulgate numbering).

20 ‹anchor: dominus ipsius› · call in col 159 Joan. XV, 15.

John 15:15.

21 ‹anchor: in ipso sunt› · call in col 159 I Cor. II, 11.

1 Corinthians 2:11.

(printed under page 84)

Page

running head: 159 S. BASILII MAGNI
marginal letters: A timuerunt; B eligendum quod utile est; C deque obediente; D daciam ista loquentium
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET. Three lines of Greek run full width across this column below the Latin's first paragraph (ὡσεὶ πρόβατον τὸν Ἰωσήφ … μὴ συκοφάντει τὴν ἔννοιαν.); they are set in c160_a.md. The column holds the Latin CAPUT XX caption.

PG 32:160

ὡδήγησεν αὐτούς. Καὶ μή μοι τὴν ὁδηγίαν πάλιν εἰς ταπεινὴν διακονίαν ἐκλάβῃς. Τοῦτο γὰρ καὶ Θεοῦ ἔργον εἶναι ὁ λόγος διαμαρτύρεται. Ὡδήγησας, φησὶν, ὡς πρόβατα τὸν λαόν σου· καὶ, Ὁ ὁδηγῶν ὡσεὶ πρόβατον τὸν Ἰωσήφ· καὶ, Ὡδήγησεν αὐτοὺς ἐπ’ ἐλπίδι, καὶ οὐκ ἐδειλίασαν. Ὥστε ὅταν ἀκούσῃς, ὅτι Ὅταν ἔλθῃ ὁ Παράκλητος, ἐκεῖνος ὑμᾶς ἀναμνήσει καὶ ὁδηγήσει πρὸς πᾶσαν τὴν ἀλήθειαν, τὴν ὁδηγίαν, ὡς ἐδιδάχθης, νόει· μὴ συκοφάντει τὴν ἔννοιαν.

led them. And do not, I pray, take the leading in turn as a lowly service. For the word testifies that this is a work of God as well. Thou didst lead, it says, Thy people like sheep; and: Thou that leadest Joseph like a sheep; and: He led them in hope, and they were not afraid. So when you hear that When the Paraclete comes, He will remind you and lead you into all the truth, understand the leading as you were taught; do not slander the meaning.

50. Ἀλλὰ Καὶ ἐντυγχάνει, φησὶν, ὑπὲρ ἡμῶν. Ὥστε ὅσον ἱκέτης τοῦ εὐεργέτου λείπεται, τοσοῦτον τὸ Πνεῦμα κατὰ τὴν ἀξίαν ἀποπέπτωκε τοῦ Θεοῦ. Σὺ δὲ οὔπω ἤκουσας περὶ τοῦ Μονογενοῦς, ὅτι ἐστὶν ἐν δεξιᾷ τοῦ Θεοῦ, καὶ ἐντυγχάνει ὑπὲρ ἡμῶν; Μὴ οὖν ὅτι τὸ Πνεῦμα ἐν σοὶ (εἴπερ δὴ ὅλως ἐν σοὶ), μηδ’ ὅτι ἀποτυφλωθέντας ἡμᾶς πρὸς τὴν ἐκλογὴν τοῦ συμφέροντος διδάσκει, καὶ ὁδηγεῖ, τούτου ἕνεκεν τὴν εὐσεβῆ καὶ ὁσίαν περὶ αὐτοῦ δόξαν ζημιωθῇς. Ὑπερβολὴ γὰρ ἀγνωμοσύνης τοῦτό γε, τὴν φιλανθρωπίαν τοῦ εὐεργέτου ἀφορμὴν ἀχαριστίας ποιεῖσθαι. Μὴ οὖν λυπεῖτε τὸ Πνεῦμα τὸ ἅγιον. Ἀκούσατε τί φησιν ἡ ἀπαρχὴ τῶν μαρτύρων Στέφανος, τὸ δυσπειθὲς καὶ ἀνυπότακτον τῷ λαῷ ὀνειδίζων. Ὑμεῖς, φησὶν, ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ ἀντιπίπτετε. Καὶ πάλιν ὁ Ἡσαΐας· Παρώξυναν τὸ Πνεῦμα τὸ ἅγιον, καὶ ἐστράφη αὐτοῖς εἰς ἔχθραν· καὶ ἑτέρωθι· Ὁ οἶκος τοῦ Ἰακὼβ παρώργισε τὸ Πνεῦμα Κυρίου· εἰ μὴ ἐξουσιαστικῆς δυνάμεως παραστατικὰ τὰ τοιαῦτα; Τῇ τῶν ἐντυγχανόντων κρίσει παρίημι, ταῦτα ἀκούοντας ὁποίας τινὰς χρὴ τὰς ὑπολήψεις ἔχειν· ὡς περὶ ὀργάνου, καὶ ὑπηκόου, καὶ ὁμοτίμου τῇ κτίσει, καὶ ἡμῖν ὁμοδούλου; ἢ βαρύτατον καὶ ῥήματι μόνῳ τὴν βλασφημίαν ταύτην ὑποδῦναι τοῖς εὐσεβέσι; Δοῦλον λέγεις τὸ Πνεῦμα; Ἀλλ’ ὁ δοῦλος, φησὶν, οὐκ οἶδε τί ποιεῖ ὁ κύριος αὐτοῦ· τὸ δὲ Πνεῦμα οὕτως οἶδε τὰ τοῦ Θεοῦ, ὡς καὶ τὸ πνεῦμα τοῦ ἀνθρώπου τὰ ἐν αὐτῷ.

50. But, he says, He also intercedes on our behalf. So, by as much as a suppliant falls short of his benefactor, by so much has the Spirit fallen short of God in worth. But have you not yet heard of the Only-begotten, that He is at the right hand of God, and intercedes on our behalf? Do not then, because the Spirit is in you (if indeed He is in you at all), nor because He teaches and leads us, who have been blinded, to the choice of what is profitable, on that account suffer the loss of the reverent and holy opinion about Him. For this is surely the height of ingratitude, to make the benefactor's love for man an occasion of thanklessness. Do not then grieve the Holy Spirit. Hear what Stephen, the first-fruits of the martyrs, says, reproaching the people for their disobedience and insubordination: You, he says, always resist the Holy Spirit. And again Isaiah: They provoked the Holy Spirit, and He was turned to enmity against them; and elsewhere: The house of Jacob angered the Spirit of the Lord. Are not such things indicative of sovereign power? I leave it to the judgement of those who read to decide what kind of conceptions those who hear these things ought to hold: as of an instrument, and a subject, and one of equal rank with the creation, and our fellow-slave? Or is it most grievous for the devout to undergo this blasphemy even in a single word? Do you call the Spirit a slave? But the slave, it says, does not know what his lord does; whereas the Spirit so knows the things of God as the spirit of man knows the things in him.

ΚΕΦΑΛΑΙΟΝ Κʹ.

CHAPTER XX.

Πρὸς τοὺς λέγοντας μήτε ἐν δουλικῇ τάξει μήτε ἐν δεσποτικῇ εἶναι τὸ Πνεῦμα, ἀλλ’ ἐν τῇ τῶν ἐλευθέρων.

Against those who say that the Spirit is neither in the rank of a slave nor in that of a master, but in that of the free.

51. Οὔτε δοῦλόν φησιν, οὔτε δεσπότην, ἀλλ’ ἐλεύθερον. Ὦ τῆς δεινῆς ἀναλγησίας, ὦ τῆς ἐλεεινῆς ἀφοβίας τῶν ταῦτα λεγόντων! Τί πλέον αὐτῶν ὀδύρωμαι; τὸ ἀμαθὲς, ἢ τὸ βλάσφημον; οἵ γε τὰ τῆς θεολογίας δόγματα ἀνθρωπίνοις παραδείγμασι καθυβρίζουσι, καὶ τὴν ὧδε συνήθειαν, παρηλλαγμένην ἔχουσαν τῶν ἀξιωμάτων τὴν διαφορὰν, τῇ θείᾳ καὶ ἀρρήτῳ φύσει προσαρμόζειν ἐπιχειροῦσιν· οὐκ ἐννοοῦντες, ὅτι παρὰ μὲν ἀνθρώποις τῇ φύσει δοῦλος οὐδείς. Ἢ γὰρ καταδυναστευθέντες

51. Neither slave, he says, nor master, but free. O the dreadful insensibility, O the pitiable fearlessness of those who say these things! What am I to lament in them more: the ignorance, or the blasphemy? For they insult the doctrines of theology with human examples, and attempt to fit the custom here below, which holds the difference of ranks in varied form, to the divine and ineffable nature; not considering that among men no one is a slave by nature. For either, having been overpowered

Editors' notes and page, col. 160

Footnotes

(69) ‹anchor: Καὶ ὁδηγήσει (call above the visible foot)› · call in col 160 (Greek only)

Καὶ ὁδηγήσει. Haec addita e sex codicibus.

"And he will guide." These words are added from six manuscripts.

(printed under page 84)

(70) ‹anchor: Καὶ ὁσίαν περὶ αὐτοῦ δόξαν (call above the visible foot)› · call in col 160 (Greek only)

Καὶ ὁσίαν περὶ αὐτοῦ δόξαν. Sic codices omnes: editi καὶ θείαν δόξαν περὶ τούτου.

"And a holy opinion of him." So all the manuscripts; the printed editions have "and a divine opinion of this one".

(printed under page 84)

(71) ‹anchor: παρώργισε› · call in col 160 (Greek only)

Παρώργισε. Sic codices mss. omnes, pro eo quod est in editis παρώξυνε. Caput vicesimum in nonnullis codicibus incipit ab his verbis, Δοῦλον λέγεις τὸ Πνεῦμα. Imo etiam supra in uno codice ab istis, ἀλλὰ καὶ ἐντυγχάνει.

"Provoked to anger." So all the manuscripts, in place of the printed editions' "provoked". In some manuscripts chapter twenty begins at the words "Do you call the Spirit a slave?" Indeed, in one manuscript it begins even earlier, at "but also intercedes".

(printed under page 84)

(72) ‹anchor: τὰ ἐν αὐτῷ› · call in col 160 (Greek only)

Τὰ ἐν αὐτῷ. Codices nonnulli τὸ ἐν αὐτῷ.

"The things in him." Some manuscripts have "that which is in him".

(printed under page 84)

(73) ‹anchor: τὸ ἀμαθές› · call in col 160 (Greek only)

Τὸ ἀμαθές. Reg. quartus τὸ ἀπειθές.

"The ignorance." The fourth Royal manuscript has "the disobedience".

(printed under page 84)

Page

running head: S. BASILII MAGNI 160
marginal letters: A ὡδήγησεν αὐτούς. Καὶ μή μοι; B φέροντος διδάσκει, καὶ ὁδηγεῖ; C τὰς ὑπολήψεις ἔχειν; D ἀφοβίας τῶν ταῦτα λεγόντων
old-edition numerals: (none)

PG 32:161

ὑπὸ ζυγὸν δουλείας ἤχθησαν, ὡς ἐν αἰχμαλωσίαις· ἢ διὰ πενίαν κατεδουλώθησαν, ὡς οἱ Αἰγύπτιοι τῷ Φαραώ· ἢ κατά τινα σοφὴν καὶ ἀπόῤῥητον οἰκονομίαν οἱ χείρους τῶν παίδων ἐκ τῆς τῶν πατέρων φωνῆς τοῖς φρονιμωτέροις καὶ βελτίοσι δουλεύειν κατεδικάσθησαν· ἣν οὐδὲ καταδίκην, ἀλλ’ εὐεργεσίαν εἴποι τις ἂν δίκαιος τῶν γινομένων ἐξεταστής. Τὸν γὰρ δι’ ἔνδειαν τοῦ φρονεῖν οὐκ ἔχοντα ἐν ἑαυτῷ τὸ κατὰ φύσιν ἄρχον, τοῦτον ἑτέρου κτῆμα γενέσθαι λυσιτελέστερον, ἵνα, τῷ τοῦ κρατοῦντος λογισμῷ διευθυνόμενος, ὅμοιος ᾖ ἅρματι ἡνίοχον ἀναλαβόντι, καὶ πλοίῳ κυβερνήτην ἔχοντι ἐπὶ οἰάκων καθήμενον. Διὰ τοῦτο Ἰακὼβ κύριος τοῦ Ἡσαῦ ἐκ τῆς εὐλογίας τοῦ πατρὸς, ἵνα καὶ μὴ βουλόμενος παρὰ τοῦ φρονίμου εὐεργετῆται ὁ ἄφρων, οὐκ ἔχων τὸν οἰκεῖον κηδεμόνα τὸν νοῦν. Καὶ Χαναὰν παῖς οἰκέτης ἔσται τοῖς ἀδελφοῖς, ἐπειδὴ ἀδίδακτος ἦν τῆς ἀρετῆς, ἀσύνετον ἔχων τὸν ἑαυτοῦ πατέρα τὸν Χάμ. Ὧδε μὲν οὖν οὕτως οἱ δοῦλοι· ἐλεύθεροι δὲ, οἱ διαφυγόντες πενίαν ἢ πόλεμον, ἢ τῆς ἑτέρων κηδεμονίας ἀπροσδεεῖς. Ὥστε κἂν ὁ μὲν δεσπότης, ὁ δὲ οἰκέτης λέγηται, ἀλλ’ οὖν πάντες καὶ κατὰ τὴν πρὸς ἀλλήλους ὁμοτιμίαν, καὶ ὡς κτήματα τοῦ πεποιηκότος ἡμᾶς, ὁμόδουλοι. Ἐκεῖ δὲ τί δύνασαι τῆς δουλείας ὑπεξαγαγεῖν; Ὁμοῦ τε γὰρ ἐκτίσθη, καὶ τὸ δοῦλον εἶναι συγκατεσκεύασται. Ἀλλήλων μὲν γὰρ οὐ κατάρχουσιν, ἐπειδὴ πλεονεξίας ἄμοιρα τὰ οὐράνια· Θεῷ δὲ πάντα ὑποκύπτει, καὶ ὡς δεσπότῃ τὸν ὀφειλόμενον φόβον, καὶ ὡς δημιουργῷ τὴν ἐπιβάλλουσαν δόξαν ἀποδιδόντα. Υἱὸς γὰρ δοξάζει πατέρα, καὶ δοῦλος τὸν κύριον αὐτοῦ. Καὶ ἀπαιτεῖ πάντως τῶν δύο τὸ ἕτερον ὁ Θεός. Εἰ γὰρ Πατήρ εἰμι ἐγὼ, ποῦ ἐστι, φησὶν, ἡ δόξα μου; καὶ εἰ Κύριός εἰμι ἐγὼ, ποῦ ἐστιν ὁ φόβος μου; Ἢ πάντων ἂν εἴη ἐλεεινοτάτη ζωὴ, μὴ ὑπὸ τὴν ἐπισκοπὴν τοῦ Δεσπότου κειμένη Ὁποῖαί εἰσιν αἱ ἀποστατικαὶ δυνάμεις, αἱ διὰ τὸ τραχηλιάσαι κατὰ Θεοῦ παντοκράτορος ἀφηνιάζουσαι τῆς δουλείας· οὐ τῷ ἑτέρως πεφυκέναι, ἀλλὰ τῷ ἀνυποτάκτως ἔχειν πρὸς τὸν ποιήσαντα. Τίνα οὖν λέγεις ἐλεύθερον; Τὸν ἀβασίλευτον; τὸν μήτε ἄρχειν ἑτέρου δύναμιν ἔχοντα, μήτε ἄρχεσθαι καταδεχόμενον; Ἀλλ’ οὔτε ἔστι τις τοιαύτη φύσις ἐν τοῖς οὖσι, καὶ τοῦτο ἐννοῆσαι κατὰ τοῦ Πνεύματος ἀσέβεια περιφανής. Ὥστε εἰ μὲν ἔκτισται, δουλεύει δηλαδὴ μετὰ πάντων· Τὰ γὰρ σύμπαντα, φησὶ, δοῦλα σά· εἰ δὲ ὑπὲρ τὴν κτίσιν ἐστὶ, τῆς βασιλείας ἐστὶ κοινωνόν.

were brought under the yoke of slavery, as in captivities; or were enslaved through poverty, as the Egyptians to Pharaoh; or, by some wise and secret dispensation, the worse of the children were condemned by their fathers' voice to serve the more prudent and better; which a just examiner of what takes place would call not a condemnation but a benefit. For he who through want of understanding does not have in himself that which by nature rules, it is more profitable for him to become another's possession, so that, being directed by the reasoning of the one in command, he may be like a chariot that has taken up a charioteer, or a ship that has a helmsman seated at the tiller. For this reason Jacob is lord of Esau by the blessing of the father, so that the fool, who does not have his own guardian, the mind, might receive benefit from the prudent even against his will. And Canaan shall be a household servant to his brothers, since he was untaught in virtue, having for his father the senseless Ham. Here, then, this is how men are slaves; and free are those who have escaped poverty or war, or who have no need of the guardianship of others. So that, even if one is called master and another servant, nevertheless all, both by reason of their equal rank with one another and as possessions of Him Who made us, are fellow-slaves. But there, what can you exempt from slavery? For they were created and at the same time made to be slaves. For they do not rule over one another, since heavenly things have no share in greed; but all bow down to God, rendering to Him as Master the fear that is owed, and as Creator the glory that is due. For a son glorifies his father, and a slave his lord. And God demands altogether one of the two. For if I am a Father, where, He says, is My glory? And if I am Lord, where is My fear? Or most pitiable of all would be a life not placed under the oversight of the Master: such are the apostate powers, which, through stiffening the neck against God the Almighty, break loose from slavery; not by being otherwise in nature, but by their insubordinate disposition towards Him Who made them. Whom then do you call free? One without a king? One who neither has power to rule another nor consents to be ruled? But there is no such nature among the things that are, and to think this of the Spirit is manifest impiety. So that if He is created, He is plainly a slave with all things; For all things, it says, are Thy slaves; but if He is above the creation, He is a sharer in the kingship.

Editors' notes and page, col. 161

Footnotes

(74) ‹anchor: Ἤχθησαν (call above the visible foot)› · call in col 161 (Greek only)

Ἤχθησαν. Sic omnes codices; editi ἠνέχθησαν. Paulo post quidam mss. codices σοφὴν καὶ ἄρθητον.

"They were led." So all the manuscripts; the printed editions have "they were brought". A little later certain manuscripts have "wise and" followed by a corrupt word (ἄρθητον).

(printed under page 85)

(75) ‹anchor: Οἰκέτης (call above the visible foot)› · call in col 161 (Greek only)

Οἰκέτης, etc. Editi οἰκέτης ἐστὶ τοῖς ἀδελφοῖς αὐτοῦ, ἐπειδὴ ἀδίδακτος. Libri veteres ut in contextu.

"Servant," etc. The printed editions have "is a servant to his brothers, since he is untaught". The old books read as in the text.

(printed under page 85)

(76) ‹anchor: Κτήματα (call above the visible foot)› · call in col 161 (Greek only)

Κτήματα. Sic mss. quinque. Editi κτῆμα. Mox Reg. secundus τί δύνασθε.

"Possessions." So five manuscripts. The printed editions have "possession". Soon after, the second Royal has "what can you (plural)".

(printed under page 85)

(77) ‹anchor: τὸ δοῦλον› · call in col 161 (Greek only)

Δοῦλον. Ita mss. duo, quibus favent plures alii in quibus legitur δούλῳ. Alius habet δοῦλος. Editi δοῦλα.

"Slave." So two manuscripts, supported by several others in which "to a slave" is read. Another has "a slave" (nominative). The printed editions have "slaves" (neuter plural).

(printed under page 85)

(78) ‹anchor: τὸν κύριον αὐτοῦ› · call in col 161 (Greek only)

Τὸν κύριον αὐτοῦ. Colbertinus codex et duo alii a Combefisio citati addunt φοβεῖται. Sed hoc verbum ab ipso Basilio, omnibus mss. consentientibus, omittitur in cap. 18 hujus libri, ubi idem testimonium refertur.

"His master." The Colbert manuscript and two others cited by Combefis add "fears". But this word is omitted by Basil himself, with all the manuscripts agreeing, in chapter 18 of this book, where the same text is quoted.

(printed under page 85)

(79) ‹anchor: ζωή› · call in col 161 (Greek only)

Ζωή. Editi post hanc vocem addunt εἰ, sed deest in omnibus codicibus. Ibidem Reg. tertius et Colb. ὑπὸ τὴν σκέπην τοῦ, Sub tutela Domini. Paulo post editi ἀφηνιάζουσι, quod auctoritate quinque codicum mutavimus.

"Life." After this word the printed editions add "if", but it is missing in all the manuscripts. In the same place the third Royal and the Colbert have "under the shelter of", "under the protection of the Lord". A little later the printed editions have "they rebel" (finite verb), which we have changed on the authority of five manuscripts.

(printed under page 85)

(80) ‹anchor: καὶ τοῦτο› · call in col 161 (Greek only)

Καὶ τοῦτο. Sic emendatum ope Regii secundi quod prave in aliis mss. et in editis legebatur καὶ τό.

"And this." So corrected with the help of the second Royal manuscript; in the other manuscripts and in the printed editions it was wrongly read "and the".

(printed under page 85)

Footnotes

22 ‹anchor: not visible on this page foot› · call in col 162 Gen. XXVII, 37.

Genesis 27:37.

23 ‹anchor: not visible on this page foot› · call in col 162 Gen. IX, 25.

Genesis 9:25.

23* ‹anchor: dominum suum› · call in col 162 Malach. I, 6.

Malachi 1:6.

24 ‹anchor: timor meus› · call in col 162 ibid.

Ibid.

25 ‹anchor: serviunt tibi› · call in col 162 Psal. CXVI, 91.

Psalm 116:91 as printed (the verse is Ps. 118:91 in the Vulgate numbering).

(printed under page 85)

Footnotes

26 ‹anchor: not visible on this page foot› · call in col 163 II Thess. III, 5.

2 Thessalonians 3:5.

27 ‹anchor: sanctis suis› · call in col 163 I Thess. III, 12, 13.

1 Thessalonians 3:12–13.

28 ‹anchor: Spiritus est› · call in col 163 II Cor. III, 17.

2 Corinthians 3:17.

29 ‹anchor: a Domino Spiritu› · call in col 163 ibid. 18.

Ibid., verse 18.

30 ‹anchor: Dominus autem Spiritus est› · call in col 163 ibid. 14, 16, 17.

Ibid., verses 14, 16, 17.

(printed under page 86)

Page

running head: 163 S. BASILII MAGNI
marginal letters: B tionibus (rest read only for identification)
old-edition numerals: 44 after victoriam (Latin)
other: FACING LATIN VERSION, NOT SET. Holds the Latin CAPUT XXI caption.

PG 32:164

ΚΕΦΑΛΑΙΟΝ ΚΑʹ

CHAPTER XXI

Μαρτυρίαι ἐκ τῶν Γραφῶν τοῦ κυριολογεῖσθαι τὸ Πνεῦμα.

Testimonies from the Scriptures that the Spirit is properly called Lord.

52. Καὶ τί δεῖ, ἐκ τῶν ταπεινῶν ἀπομαχομένους, αἰσχρῶς τὴν νίκην κατακτᾶσθαι τῷ λόγῳ, ἐξὸν τῇ παραθέσει τῶν σεμνοτέρων ἀναντίῤῥητον τὴν ὑπερβολὴν τῆς δόξης ἐπιδεικνύναι; Εἰ δὲ λέγοιμεν ἃ παρὰ τῆς Γραφῆς ἐδιδάχθημεν, τάχα που μέγα καὶ σφοδρὸν ἀνακράξονται, καὶ συσχόντες τὰ ὦτα, ἀράμενοι λίθους, ἢ ὅ τι ἂν τύχοι παραφανὲν, τοῦτο τῶν Πνευματομάχων ἕκαστος ὅπλον ποιησάμενος, ἐφ’ ἡμᾶς ἥξουσιν. Οὐ μὴν πρό γε τῆς ἀληθείας τιμητέα ἡμῖν ἡ ἀσφάλεια. Εὕρομεν τοίνυν παρὰ τῷ Ἀποστόλῳ· Ὁ δὲ Κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ Θεοῦ, καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ ὑπὲρ τῶν θλίψεων. Τίς ὁ κατευθύνων Κύριος εἰς τὴν τοῦ Θεοῦ ἀγάπην, καὶ εἰς τὴν ὑπὲρ τῶν θλίψεων τοῦ Χριστοῦ ὑπομονήν; Ἀποκρινάσθωσαν ἡμῖν οἱ τὸ Πνεῦμα καταδουλούμενοι Εἴτε γὰρ περὶ τοῦ Θεοῦ καὶ Πατρὸς ὁ λόγος, πάντως ἂν εἴρητο· Ὁ δὲ Κύριος ὑμᾶς κατευθύναι εἰς τὴν ἑαυτοῦ ἀγάπην· εἴτε περὶ τοῦ Υἱοῦ, προσέκειτο ἂν, εἰς τὴν ἑαυτοῦ ὑπομονήν. Ζητείτωσαν οὖν τί ἐστιν ἄλλο πρόσωπον, ὃ τῇ προσηγορίᾳ τοῦ Κυρίου τιμᾶσθαι ἄξιον. Παραπλήσιον δὲ τούτῳ καὶ τὸ ἑτέρωθι κείμενον, τό· 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. Ποῖον Κύριον εὔχεται ἔμπροσθεν τοῦ Θεοῦ καὶ Πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν ἀμέμπτους τὰς καρδίας ἐστηριγμένας ἐν ἁγιωσύνῃ τῶν ἐν Θεσσαλονίκῃ πιστῶν στηρίξαι; Ἀποκρινάσθωσαν ἡμῖν οἱ μετὰ τῶν λειτουργικῶν πνευμάτων τῶν πρὸς διακονίαν ἀποστελλομένων τὸ ἅγιον Πνεῦμα τιθέντες. Ἀλλ’ οὐκ ἔχουσι. Διόπερ ἀκουέτωσαν καὶ ἑτέρας μαρτυρίας διαῤῥήδην καὶ αὐτῆς κυριολογούσης τὸ Πνεῦμα. Ὁ δὲ Κύριος, φησὶ, τὸ Πνεῦμά ἐστι· καὶ πάλιν· Καθάπερ ἀπὸ Κυρίου Πνεύματος. Ὥστε δὲ μηδεμίαν ἀντιλογίας ἀφορμὴν καταλιπεῖν, αὐτὴν παραθήσομαι τοῦ Ἀποστόλου τὴν λέξιν· Ἄχρι γὰρ τῆς σήμερον τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς Παλαιᾶς Διαθήκης μένει, μὴ ἀνακαλυπτόμενον, ὅ τι ἐν Χριστῷ καταργεῖται. Ὅταν δὲ ἐπιστρέψ⟨ῃ⟩

52. And why must we, fighting it out from lowly things, win the victory shamefully in argument, when it is possible, by setting out the more august things, to display the incontestable surpassing greatness of His glory? But if we were to say what we have been taught by Scripture, perhaps the Pneumatomachi will cry out loud and vehemently, and, stopping their ears, taking up stones, or whatever happens to come to hand, each making this his weapon, they will come at us. Yet surely our safety is not to be valued before the truth. We have found, then, in the Apostle: Now may the Lord direct your hearts into the love of God, and into the patience of Christ for tribulations. Who is the Lord Who directs into the love of God, and into the patience of Christ for tribulations? Let those who enslave the Spirit answer us. For if the word were about God the Father, it would surely have been said: Now may the Lord direct you into His own love; and if about the Son, there would have been added: into His own patience. Let them seek, then, what other person there is that is worthy to be honoured with the title of Lord. And like this is what is set down elsewhere: Now may the Lord make you increase and abound in love towards one another and towards all, just as we also towards you, so as to establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints. What Lord does he pray to establish the hearts of the faithful in Thessalonica, blameless and established in holiness, before our God and Father at the coming of our Lord? Let those answer us who place the Holy Spirit among the ministering spirits that are sent out for service. But they have nothing to say. Therefore let them hear yet another testimony, which also expressly calls the Spirit Lord. Now the Lord, it says, is the Spirit; and again: As from the Lord, the Spirit. And so as to leave no occasion for contradiction, I will set out the Apostle's very words: For until this day the same veil remains at the reading of the Old Testament, not being lifted, because it is done away in Christ. But when he turns

Editors' notes and page, col. 164

Footnotes

(81) ‹anchor: Τῷ Ἀποστόλῳ (call above the visible foot)› · call in col 164 (Greek only)

Τῷ Ἀποστόλῳ. Addunt editi ἐν τῇ πρὸς Θεσσαλονικεῖς δευτέρᾳ, sed haec nullo prorsus in codice ms. leguntur.

"To the Apostle." The printed editions add "in the second to the Thessalonians", but these words are read in no manuscript at all.

(printed under page 86)

(82) ‹anchor: Ὑπὲρ τῶν θλίψεων (call above the visible foot)› · call in col 164 (Greek only)

Ὑπὲρ τῶν θλίψεων. Fatendum est haec verba neque in sacro contextu legi, et in tribus hujus libri mss. codicibus deesse. Quin etiam in Regio quinto non occurrunt nisi secunda manu. Sed tamen cum paulo post a Basilio repetantur, ut e sacro contextu desumpta; nolim ea delere; ac verisimilius est ex codicibus, in quibus desunt, ob eam causam fuisse sublata, quia non legebantur apud Apostolum, quam sine causa in alios codices, in quibus occurrunt, injecta.

"For the afflictions." It must be admitted that these words are not read in the sacred text, and are missing in three manuscripts of this book. Indeed, in the fifth Royal manuscript they occur only in a second hand. But since Basil repeats them a little later as taken from the sacred text, I would not delete them; and it is more likely that they were removed from the manuscripts that lack them because they were not read in the Apostle, than that they were inserted without cause into the other manuscripts in which they occur.

(printed under page 86)

(83) ‹anchor: Περὶ τοῦ Θεοῦ καὶ Πατρός (call above the visible foot)› · call in col 164 (Greek only)

Περὶ τοῦ Θεοῦ καὶ Πατρός. Ita mss. tres, melius quam in editis περὶ τοῦ Θεοῦ Πατρὸς καὶ ὁ.

"Concerning God and the Father." So three manuscripts, better than the printed editions' "concerning God the Father, and the".

(printed under page 86)

(84) ‹anchor: Περὶ τοῦ Υἱοῦ (call above the visible foot)› · call in col 164 (Greek only)

Περὶ τοῦ Υἱοῦ. Duo codices περὶ τοῦ Χριστοῦ.

"Concerning the Son." Two manuscripts have "concerning Christ".

(printed under page 86)

(85) ‹anchor: τούτῳ› · call in col 164 (Greek only)

Τούτῳ, etc. Editi τοῦτο καὶ τὸ ἐν ἑτέρωθι, quod trium mss. ope emendavimus. Mox Regius secundus περισσεῦσαι ἐν ἀγάπῃ, et paulo post τὰς καρδίας ἀμέμπτως ἐν ἁγιασμῷ.

"To this," etc. The printed editions have "this, and the [saying] in elsewhere", which we have corrected with the help of three manuscripts. Soon after, the second Royal has "abound in love", and a little later "your hearts blamelessly in sanctification".

(printed under page 86)

(86) ‹anchor: μηδεμίαν› · call in col 164 (Greek only)

Μηδεμίαν. Ita mss. tres, pro eo quod erat in editis μηδεμιᾶς.

"No" (accusative). So three manuscripts, in place of the genitive in the printed editions.

(printed under page 86)

Page

running head: S. BASILII MAGNI 164
marginal letters: A ΚΕΦΑΛΑΙΟΝ ΚΑʹ; B Χριστοῦ ὑπὲρ τῶν θλίψεων; C σύνῃ ἔμπροσθεν τοῦ Θεοῦ; D σήμερον τὸ αὐτὸ κάλυμμα
old-edition numerals: (none in the Greek; 44 printed in the facing Latin)

PG 32:165

πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. Ὁ Κύριος τὸ Πνεῦμά ἐστι. Τί τοῦτο λέγων; Ὅτι ὁ ψιλῇ τῇ διανοίᾳ τοῦ γράμματος προσκαθήμενος, καὶ αὐτοῦ που περὶ τὰ νομικὰ παρατηρήματα διατρίβων, οἷόν τινι παραπετάσματι τῇ Ἰουδαϊκῇ τοῦ γράμματος ἐκδοχῇ τὴν καρδίαν ἑαυτοῦ συγκεκάλυπται· καὶ τοῦτο πάσχει παρὰ τὸ ἀγνοεῖν, ὅτι ἡ σωματικὴ τοῦ νόμου τήρησις ἐν τῇ ἐπιδημίᾳ τοῦ Χριστοῦ καταργεῖται, τῶν τύπων λοιπὸν μεταληφθέντων εἰς τὴν ἀλήθειαν. Ἀργοῦσι γὰρ λύχνοι τῇ τοῦ ἡλίου παρουσίᾳ· καὶ σχολάζει ὁ νόμος, καὶ προφητεῖαι κατασιγάζονται, τῆς ἀληθείας ἀναφανείσης. Ὁ μέντοι δυνηθεὶς ἐπὶ τὸ βάθος διακύψαι τῆς νομικῆς ἐννοίας, καὶ τὴν ἐκ τοῦ γράμματος ἀσάφειαν, οἷόν τι καταπέτασμα, διασχὼν, εἴσω γενέσθαι τῶν ἀποῤῥήτων, οὗτος ἐμιμήσατο τὸν Μωϋσῆν ἐν τῷ διαλέγεσθαι τῷ Θεῷ περιαιροῦντα τὸ κάλυμμα, ἐπιστρέφων καὶ αὐτὸς ἀπὸ τοῦ γράμματος πρὸς τὸ πνεῦμα. Ὥστε ἀναλογεῖν τῷ μὲν ἐπὶ τοῦ προσώπου Μωϋσέως καλύμματι τὴν τῶν νομικῶν διδαγμάτων ἀσάφειαν, τῇ δὲ ἐπιστροφῇ τῇ πρὸς τὸν Κύριον τὴν πνευματικὴν θεωρίαν. Ὁ οὖν ἐν τῇ ἀναγνώσει τοῦ νόμου περιελὼν τὸ γράμμα ἐπιστρέφει πρὸς τὸν Κύριον (ὁ δὲ Κύριος νῦν τὸ Πνεῦμα λέγεται), καὶ ὅμοιος γίνεται Μωϋσεῖ ἐκ τῆς ἐπιφανείας τοῦ Θεοῦ τὸ πρόσωπον δεδοξασμένον ἔχοντι. Ὡς γὰρ τὰ τοῖς ἀνθηροῖς χρώμασι παρακείμενα ἐκ τῆς περιῤῥεούσης αὐγῆς καὶ αὐτὰ καταχρώννυται· οὕτως ὁ ἐναργῶς ἐνατενίσας τῷ Πνεύματι ἐκ τῆς ἐκείνου δόξης μεταμορφοῦταί πως πρὸς τὸ φανότερον, οἷόν τινι φωτὶ, τῇ ἐκ ⟨τ⟩οῦ Πνεύματος ἀληθείᾳ τὴν καρδίαν καταλαμπόμενος. Καὶ τοῦτό ἐστι τὸ, μεταμορφοῦται ἀπὸ τῆς δόξης τοῦ Πνεύματος εἰς τὴν οἰκείαν δόξαν, οὐ μικρολόγως, οὐδὲ ἀμυδρῶς· ἀλλ' ἐπὶ τοσοῦτον, ἐφ' ὅσον ἐστιν εἰκὸς τὸν ἀπὸ τοῦ Πνεύματος φωτιζόμενον. Οὐ δυσωπῇ, ἄνθρωπε, τὸν Ἀπόστολον λέγοντα, ὅτι Ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν; Ἆρα τὸ δουλικὸν οἰκητήριον κατεδέξατο ἄν ποτε τῇ τοῦ ναοῦ προσηγορίᾳ τιμῆσαι; Τί δὲ ὁ θεόπνευστον τὴν Γραφὴν ὀνομάζων, διὰ τῆς ἐπιπνοίας τοῦ ἁγίου Πνεύματος συγγραφεῖσαν, μὴ τοῖς τοῦ καθυβρίζον⟨τ⟩ος καὶ κατασμικρύνοντος αὐτὸ προσρήμασι κέχρηται;

to the Lord, the veil is taken away. The Lord is the Spirit (2 Cor. 3:16–17). What does he mean by this? That he who sits by the bare sense of the letter, and spends his time somewhere about the observances of the law, has veiled his own heart with the Jewish interpretation of the letter as with a curtain; and he suffers this through not knowing that the bodily keeping of the law is done away at the coming of Christ, the types being thenceforth changed into the truth. For lamps are idle at the presence of the sun; and the law is at rest, and prophecies are put to silence, when the truth has appeared. But he who has been able to stoop down to the depth of the law's meaning, and, having parted the obscurity of the letter like a curtain, to come within the secret things, he has imitated Moses, who took off the veil when he spoke with God (Exod. 34:34), turning himself also from the letter to the spirit. So that the obscurity of the law's teachings corresponds to the veil upon the face of Moses, and spiritual contemplation to the turning to the Lord. He, then, who in the reading of the law takes away the letter turns to the Lord (and the Lord is here called the Spirit), and becomes like Moses, who had his face glorified by the appearing of God. For as things placed beside bright colours are themselves coloured over by the radiance flowing round them, so he who has gazed clearly upon the Spirit is somehow transformed by His glory into something more luminous, having his heart lit up, as by a light, by the truth that comes from the Spirit. And this is the being transformed from the glory of the Spirit into one's own glory, not meanly, nor dimly, but to such a degree as is fitting for one who is enlightened by the Spirit. Are you not abashed, O man, at the Apostle saying that You are the temple of God, and the Spirit of God dwells in you (1 Cor. 3:16)? Would he ever have consented to honour a slave's dwelling with the title of temple? And what of him who calls Scripture God-inspired (2 Tim. 3:16), because it was written by the inspiration of the Holy Spirit: surely he does not use the terms of one who insults and belittles Him?

ΚΕΦΑΛΑΙΟΝ ΚΒʹ.

CHAPTER XXII.

Σύστασις τῆς κατὰ τὴν φύσιν κοινωνίας τοῦ Πνεύματος, ἐκ τοῦ ὁμοίως εἶναι Πατρὶ καὶ Υἱῷ πρὸς θεωρίαν δυσέφικτον.

Confirmation of the Spirit's communion in nature, from His being, like the Father and the Son, hard to attain to in contemplation.

53. Οὐ μόνον δὲ ἐξ ὧν τὰς αὐτὰς προσηγορίας ἔχει, καὶ κοινωνόν ἐστι τῶν ἐνεργειῶν Πατρὶ καὶ Υἱῷ, τὸ ὑπερέχον αὐτοῦ τῆς φύσεως γνώριμον, ἀλλὰ καὶ ἐξ ὧν ὁμοίως ἐστὶ πρὸς θεωρίαν δυσέφικτον. Ἃ γὰρ περὶ τοῦ Πατρός φησιν, ὡς ἐπέκεινα ὄντος ἀνθρωπίνης ἐννοίας, καὶ ἃ περὶ τοῦ Υἱοῦ, ταῦτα ὁ Κύριος καὶ περὶ τοῦ ἁγίου Πνεύματος λέγει· Πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω· τὸν

53. And the pre-eminence of His nature is made known not only from His having the same titles, and being a sharer in the workings of the Father and the Son, but also from His being, like them, hard to attain to in contemplation. For what the Lord says about the Father, as being beyond human thought, and what He says about the Son, these things He says also about the Holy Spirit: Righteous Father, the world also has not known Thee (John 17:25); the

Editors' notes and page, col. 165

Footnotes

(87) ‹anchor: Περιαιρεῖται (call above the visible foot)› · call in col 165 (Greek only)

Περιαιρεῖται. Reg. secundus περιελεῖται. Nec multo post idem cod. νομικὰ διατηρήματα.

"Is taken away." The second Royal manuscript has "will be taken away". Not much later the same manuscript has "legal observances".

(printed under page 87)

(88) ‹anchor: Ἐν τῇ ἐπιδημίᾳ (call above the visible foot)› · call in col 165 (Greek only)

Ἐν τῇ ἐπιδημίᾳ. Editi ἐπὶ τῇ ἐπιδημίᾳ κατήργηται... οἱ λύχνοι. Libri veteres ut in textu.

"At the coming." The printed editions have "upon the coming ... has been abolished ... the lamps". The old books read as in the text.

(printed under page 87)

(89) ‹anchor: Προφητεῖαι (call above the visible foot)› · call in col 165 (Greek only)

Προφητεῖαι. Haec scriptura in duobus tantum legitur codicibus mss. et in alio quodam secunda manu, sed tamen eam cum Combefisio praetulimus vulgatae προφῆται, ut verbis Apostoli, ad quae respicit Basilius, magis congruentem.

"Prophecies." This reading is found in only two manuscripts, and in one other in a second hand; yet with Combefis we have preferred it to the common reading "prophets", as agreeing better with the Apostle's words, to which Basil is alluding.

(printed under page 87)

(90) ‹anchor: Πρὸς τό (call above the visible foot)› · call in col 165 (Greek only)

Πρὸς τό. Sic mss. Editi ἐπὶ τό.

"Towards the." So the manuscripts. The printed editions have "upon the".

(printed under page 87)

(91) ‹anchor: καταχρώννυται› · call in col 165 (Greek only)

Καταχρώννυται. Ita codices antiquiores. Alii et editi καταχρώννυνται.

"Is coloured." So the older manuscripts. Others and the printed editions have the plural, "are coloured".

(printed under page 87)

(92) ‹anchor: κέχρηται› · call in col 165 (Greek only)

Κέχρηται. Ita libri veteres. Editi χρῆται.

"Has used." So the old books. The printed editions have "uses".

(printed under page 87)

(93) ‹anchor: κοινωνόν› · call in col 165 (Greek only)

Κοινωνόν. Ita mss. non pauci. Editi κοινόν.

"Partner." So not a few manuscripts. The printed editions have "common".

(printed under page 87)

Footnotes

31 ‹anchor: not visible on this page foot› · call in col 166 Exod. XXXIV, 34.

Exodus 34:34.

32 ‹anchor: Apostolum dicentem› · call in col 166 I Cor. III, 16.

1 Corinthians 3:16.

33 ‹anchor: habitat in vobis› · call in col 166 II Tim. III, 16.

2 Timothy 3:16. (As printed, the call stands after the 1 Corinthians quotation; the reference belongs to the following sentence on Scripture divinely inspired.)

34 ‹anchor: te non cognovit› · call in col 166 Joan. XVII, 25.

John 17:25.

(printed under page 87)

Footnotes

35 ‹anchor: not visible on this page foot› · call in col 167 Joan. XIV, 19.

John 14:19.

36 ‹anchor: not visible on this page foot› · call in col 167 ibid. 17.

Ibid., verse 17.

37 ‹anchor: locutus sum vobis› · call in col 167 Joan. XV, 3.

John 15:3.

38 ‹anchor: apud vos manet› · call in col 167 Joan. XIV, 17.

John 14:17.

39 ‹anchor: calcantibus eam› · call in col 167 Isa. XLII, 5.

Isaiah 42:5.

40 ‹anchor: astabat Cornelio› · call in col 167 Act. X, 3.

Acts 10:3.

41 ‹anchor: et Philippo› · call in col 167 Act. VIII, 26.

Acts 8:26.

42 ‹anchor: ab altari› · call in col 167 Luc. I, 11.

Luke 1:11.

43 ‹anchor: creditur simul› · call in col 167 Dan. XIV, 33.

Daniel 14:33 (Bel and the Dragon).

(printed under page 88)

Page

running head: 167 S. BASILII MAGNI
marginal letters: A lans hic non globum; B in coeno defossam gerens; C qui est super illam / Nam qui conculcant; D riae ab altari
old-edition numerals: 46 after quod

PG 32:168

κόσμον λέγων νῦν οὐχὶ τὸ ἐξ οὐρανοῦ καὶ γῆς σύστημα, ἀλλὰ τὴν ἐπίκηρον ταύτην καὶ μυρίαις μεταβολαῖς ὑποκειμένην ζωήν. Καὶ περὶ ἑαυτοῦ διαλεγόμενος, Ἔτι μικρὸν, φησὶ, καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με. Πάλιν ἐνταῦθα τοὺς τῇ ὑλικῇ καὶ σαρκικῇ προσδεδεμένους ζωῇ, καὶ μόνοις ὀφθαλμοῖς τὴν ἀλήθειαν ἐπιτρέποντας, κόσμον προσαγορεύων, οἳ τῇ ἀπιστίᾳ τῆς ἀναστάσεως οὐκέτι ἔμελλον τοῖς ὀφθαλμοῖς τῆς καρδίας τὸν Κύριον ἡμῶν ὄψεσθαι. Τὰ δὲ αὐτὰ καὶ περὶ τοῦ Πνεύματος εἶπε· Τὸ Πνεῦμα, φησὶ, τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ, οὐδὲ γινώσκει αὐτό. Ὑμεῖς δὲ γινώσκετε αὐτὸ, ὅτι παρ' ὑμῖν μένει. Ὁ μὲν γὰρ σάρκινος ἄνθρωπος, ἀγύμναστον ἔχων πρὸς θεωρίαν τὸν νοῦν, μᾶλλον δὲ ὅλον, ὥσπερ ἐν βορβόρῳ, τῷ φρονήματι τῆς σαρκὸς κατορωρυγμένον φέρων, ἀδυνατεῖ πρὸς τὸ πνευματικὸν φῶς τῆς ἀληθείας ἀναβλέψαι. Διὸ ὁ κόσμος, τουτέστιν, ἡ τοῖς πάθεσι τῆς σαρκὸς δεδουλωμένη ζωὴ, οἷον ὀφθαλμὸς ἀσθενὴς φῶς ἡλιακῆς ἀκτῖνος, τὴν τοῦ Πνεύματος χάριν οὐχ ὑποδέχεται. Τοῖς μέντοι μαθηταῖς ἑαυτοῦ καθαρότητα ζωῆς ἐκ τῶν διδαγμάτων αὐτοῦ μαρτυρήσας ὁ Κύριος, τὸ καὶ ἐποπτικοῖς ἤδη εἶναι καὶ θεωρητικοῖς τοῦ Πνεύματος ἀποδίδωσιν. Ἤδη γὰρ, φησὶν, ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν. Ὅθεν ὁ μὲν κόσμος οὐ δύναται λαβεῖν· οὐ γὰρ θεωρεῖ αὐτό· ὑμεῖς δὲ γινώσκετε αὐτὸ, ὅτι παρ' ὑμῖν μένει. Ταυτὰ λέγει καὶ Ἡσαΐας· Ὁ στερεώσας τὴν γῆν καὶ τὰ ἐν αὐτῇ, καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ' αὐτῆς, καὶ Πνεῦμα τοῖς πατοῦσιν αὐτήν. Οἱ γὰρ καταπατοῦντες τὰ γήϊνα καὶ ὑπεράνω αὐτῶν γενόμενοι, ἄξιοι τῆς δωρεᾶς τοῦ ἁγίου Πνεύματος μεμαρτύρηνται. Τὸ οὖν ἀχώρητον μὲν τῷ κόσμῳ, τοῖς ἁγίοις δὲ μόνοις διὰ καθαρότητα τῆς καρδίας θεωρητὸν, τί χρὴ νομίζεσθαι, ἢ ποταπὰς τιμὰς συμμέτρους ὑπάρχειν αὐτῷ;

by "world" here meaning not the frame made up of heaven and earth, but this perishable life, subject to countless changes. And speaking of Himself He says: "Yet a little while, and the world sees Me no more, but you see Me." Here again He calls "world" those who are bound to the material and fleshly life and who entrust the truth to their eyes alone, who through their unbelief in the resurrection were no longer going to see our Lord with the eyes of the heart. And He said the same things about the Spirit: "The Spirit," He says, "of truth, whom the world cannot receive, because it does not see Him, nor know Him. But you know Him, because He abides with you." For the fleshly man, who has a mind untrained for contemplation, or rather keeps it wholly buried, as in mire, in the mind of the flesh, is powerless to look up to the spiritual light of the truth. Therefore the world, that is, the life enslaved to the passions of the flesh, does not receive the grace of the Spirit, just as a weak eye does not receive the light of the sun's ray. But to His disciples, to whom He bore witness of purity of life from His teachings, the Lord grants also that they be now initiates and contemplatives of the Spirit. "For now," He says, "you are clean through the word which I have spoken to you. Therefore the world cannot receive Him, for it does not see Him; but you know Him, because He abides with you." The same thing Isaiah also says: "He who made fast the earth and the things in it, and gives breath to the people upon it, and Spirit to those who tread it." For those who trample down earthly things and have risen above them are attested worthy of the gift of the Holy Spirit. What, then, must we think of Him whom the world cannot contain, but who is beheld by the saints alone through purity of heart, or what kind of honours befit Him?

ΚΕΦΑΛΑΙΟΝ ΚΓʹ.

CHAPTER XXIII.

Ὅτι δοξολογία Πνεύματός ἐστιν ἡ τῶν προσόντων αὐτῷ ἀπαρίθμησις.

That the glorification of the Spirit is the enumeration of the things that belong to Him.

54. Τῶν μὲν οὖν ἄλλων ἑκάστη δυνάμεων ἐν περιγράπτῳ τόπῳ τυγχάνειν πεπίστευται. Ὁ γὰρ τῷ Κορνηλίῳ ἐπιστὰς ἄγγελος οὐκ ἦν ἐν ταυτῷ καὶ παρὰ τῷ Φιλίππῳ, οὐδὲ ὁ ἀπὸ τοῦ θυσιαστηρίου τῷ Ζαχαρίᾳ διαλεγόμενος κατὰ τὸν αὐτὸν καιρὸν καὶ ἐν οὐρανῷ τὴν οἰκείαν στάσιν ἐπλήρου. Τὸ μέντοι Πνεῦμα ὁμοῦ τε ἐν Ἀββακοὺμ ἐνεργεῖν καὶ ἐν Δανιὴλ

54. Each of the other powers, then, is believed to be in a circumscribed place. For the angel who stood by Cornelius was not at the same time with Philip as well, nor was the one who spoke with Zachary from the altar at the same moment filling his own station in heaven too. But the Spirit is believed to be working at once both in Habakkuk and in Daniel

Editors' notes and page, col. 168

Footnotes

(94) ‹anchor: Λέγων (call above the visible foot)› · call in col 168 (Greek only)

Λέγων. Editi addunt ὁ Υἱός, sed haec veteres libri non habent.

"Saying." The printed editions add "the Son", but the old books do not have these words.

(printed under page 88)

(95) ‹anchor: θεωρεῖ αὐτό› · call in col 168 (Greek only)

Θεωρεῖ. Combefisius reddendum putat, videbit, et paulo post, videbitis.

"Sees." Combefis thinks it should be rendered "will see", and a little later "you will see".

(printed under page 88)

(96) ‹anchor: Σάρκινος (call above the visible foot)› · call in col 168 (Greek only)

Σάρκινος. Ita mss. codices. Editi, σαρκικός.

"Fleshly" (sarkinos). So the manuscripts. The printed editions have "carnal" (sarkikos).

(printed under page 88)

(97) ‹anchor: Φέρων (call above the visible foot)› · call in col 168 (Greek only)

Φέρων. Reg. primus ἔχων. Ibidem quatuor mss. ἀδύνατος πρός. Nihil tamen mutandum videtur.

"Bearing." The first Royal manuscript has "having". In the same place four manuscripts have "incapable of". Nothing, however, seems to need changing.

(printed under page 88)

(98) ‹anchor: Ἑαυτοῦ (call above the visible foot)› · call in col 168 (Greek only)

Ἑαυτοῦ. Ita nostri codices mss. Editi αὐτοῦ. Paulo post editi διδαγμάτων ἑαυτοῦ, quinque mss. αὐτοῦ. Ibidem Regius quartus διαταγμάτων.

"His own." So our manuscripts. The printed editions have "his". A little later the printed editions have "of his own teachings", five manuscripts "of his". In the same place the fourth Royal has "of ordinances".

(printed under page 88)

(99) ‹anchor: καὶ διδούς› · call in col 168 (Greek only)

Καὶ διδούς. Tres codices καὶ δούς. Mox totidem παντὶ τῷ λαῷ.

"And giving." Three manuscripts have "and having given". Soon after, as many have "to all the people".

(printed under page 88)

(1) ‹anchor: ἢ ποταπάς› · call in col 168 (Greek only)

Ἢ ποταπάς. Corrupte in editis ἢ τὰς παντοδαπάς, quod ope sex codicum emendavimus, quorum tamen nonnulli habent τὰς ποδαπάς.

"Or of what kind." Corruptly in the printed editions "or the manifold", which we have corrected with the help of six manuscripts, though some of them have "the of-what-kind" with a variant spelling (ποδαπάς).

(printed under page 88)

(2) ‹anchor: Τῶν μὲν οὖν› · call in col 168 (Greek only)

Τῶν μὲν οὖν. Caput vicesimum tertium, quod in editis incipit ad haec verba, ἐγὼ δὲ οὐδὲ ἄλλο, hic apponendum censuimus, cum plures mss. codices, tum etiam ipsam sermonis seriem et continuationem secuti. Liquet enim hic Basilium ad aliud argumentum transire.

"Of the [other powers]." Chapter twenty-three, which in the printed editions begins at the words "But I [think] nothing else", we have decided to place here, following both several manuscripts and the very order and continuity of the discourse. For it is clear that here Basil passes to another argument.

(printed under page 88)

Page

running head: S. BASILII MAGNI 168
marginal letters: A κόσμον λέγων; B μᾶλλον δὲ ὅλον; C σας τὴν γῆν; D Ζαχαρίᾳ διαλεγόμενος
old-edition numerals: (none)

PG 32:169

ἐπὶ τῆς Βαβυλωνίας πεπίστευται· καὶ ἐν τῷ καταῤῥάκτῃ εἶναι μετὰ Ἱερεμίου, καὶ μετὰ Ἰεζεκιὴλ ἐπὶ τοῦ Χοβάρ. Πνεῦμα γὰρ Κυρίου πεπλήρωκε τὴν οἰκουμένην· καὶ, Ποῦ πορευθῶ ἀπὸ τοῦ Πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; καὶ ὁ προφήτης· Διότι ἐγὼ μεθ' ὑμῶν εἰμι, λέγει Κύριος· καὶ τὸ Πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν. Τὸ δὲ πανταχοῦ ὂν, καὶ Θεῷ συμπαρὸν, τῆς ποίας προσήκει νομίζειν φύσεως; τῆς πάντα περιεχούσης, ἢ τῆς μερικοῖς ἐμπεριειλημμένης χωρίοις, ὁποίαν τὴν τῶν ἀγγέλων ὁ λόγος ἔδειξεν; Ἀλλ' οὐκ ἄν τις εἴποι. Τὸ οὖν θεῖον τῇ φύσει, τὸ ἀχώρητον τῷ μεγέθει, τὸ δυνατὸν ἐν ταῖς ἐνεργείαις, τὸ ἀγαθὸν ἐν ταῖς εὐεργεσίαις μὴ ὑπερυψώσομεν; μὴ δοξάσομεν; Ἐγὼ δὲ οὐδὲ ἄλλο τι τὴν δόξαν τίθεμαι ἢ τῶν προσόντων αὐτῷ θαυμάτων τὴν ἐξαρίθμησιν. Ὥστε ἢ οὐδὲ μεμνῆσθαι ἡμᾶς τῶν παρ' αὐτοῦ ἀγαθῶν ἐπιτάξουσιν οὗτοι, ἢ πάντως ἡ τῶν προσόντων διέξοδος τῆς μεγίστης δοξολογίας ἐστὶ πλήρωσις. Οὐδὲ γὰρ τὸν Θεὸν καὶ Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τὸν μονογενῆ αὐτοῦ Υἱὸν ἄλλως δοξάζειν ἔχομεν, ἢ τῷ κατὰ τὴν ἡμετέραν δύναμιν διεξιέναι αὐτοῦ τὰ θαύματα.

in Babylon, and to be in the cataract with Jeremiah, and with Ezekiel by the Chobar. For "the Spirit of the Lord has filled the world"; and, "Whither shall I go from Thy Spirit, and whither shall I flee from Thy face?"; and the prophet: "For I am with you, says the Lord, and My Spirit stands in the midst of you." Now that which is everywhere and is present together with God, of what nature is it fitting to consider it? Of the nature that encompasses all things, or of one confined in particular places, such as our account showed that of the angels to be? No one would say so. Shall we not, then, highly exalt Him who is divine in nature, boundless in greatness, mighty in His operations, good in His benefits? Shall we not glorify Him? For my part I hold glory to be nothing other than the enumeration of the wonders that belong to Him. So either these men will order us not even to remember the good things that come from Him, or else the recounting of what belongs to Him is the fulfilment of the highest glorification. For neither can we glorify the God and Father of our Lord Jesus Christ and His only-begotten Son in any other way than by recounting His wonders as far as our power allows.

ΚΕΦΑΛΑΙΟΝ ΚΔʹ.

CHAPTER XXIV.

Ἔλεγχος τῆς ἀτοπίας τῶν μὴ δοξαζόντων τὸ Πνεῦμα ἐκ τῆς πρὸς τὰ ἐν τῇ κτίσει δοξαστὰ παραθέσεως.

Refutation of the absurdity of those who do not glorify the Spirit, from a comparison with the things in creation that are glorified.

55. Εἶτα δόξῃ μὲν καὶ τιμῇ ἐστεφάνωται ὁ κοινὸς ἄνθρωπος, καὶ δόξα καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ποιοῦντι τὸ ἀγαθὸν ἐν ἐπαγγελίαις ἀπόκειται. Ἔστι δέ τις καὶ ἰδίως τοῦ Ἰσραὴλ δόξα· ὧν ἡ υἱοθεσία, φησὶ, καὶ ἡ δόξα, καὶ ἡ λατρεία. Καὶ ἑαυτοῦ τινα δόξαν ὁ Ψαλμῳδὸς λέγει· Ὅταν ψάλῃ σοι ἡ δόξα μου· καὶ πάλιν· Ἐξεγέρθητι, ἡ δόξα μου. Ἔστι δέ τις δόξα ἡλίου, καὶ σελήνης, καὶ ἀστέρων· κατὰ δὲ τὸν Ἀπόστολον καὶ ἡ διακονία τῆς κατακρίσεως διὰ δόξης. Τοσούτων οὖν δοξαζομένων, τὸ Πνεῦμα μόνον τῶν πάντων ἀδόξαστον εἶναι βούλει; Καίτοιγε Ἡ διακονία τοῦ Πνεύματος, φησὶν, ἔστιν ἐν δόξῃ. Πῶς οὖν αὐτὸ ἀνάξιον τοῦ δοξάζεσθαι; Καὶ μεγάλη μὲν ἡ δόξα τοῦ δικαίου,

55. So then: the common man is crowned with glory and honour, and glory and honour and peace are laid up in the promises for everyone who does good. There is also a glory belonging peculiarly to Israel: "whose is the adoption," he says, "and the glory, and the service." And the Psalmist speaks of a glory of his own: "That my glory may sing to Thee"; and again: "Awake, my glory." There is also a glory of the sun, and of the moon, and of the stars; and according to the Apostle even the ministry of condemnation is with glory. When so many things, then, are glorified, do you wish the Spirit alone of all to be unglorified? And yet "The ministry of the Spirit," he says, "is in glory." How then is He Himself unworthy to be glorified? And great indeed is the glory of the righteous,

Editors' notes and page, col. 169

Footnotes

(3) ‹anchor: Εἶναι (call above the visible foot)› · call in col 169 (Greek only)

Εἶναι. Editi εἴρηται εἶναι. Prima vox inutilis, nec legitur in codicibus mss.

"To be." The printed editions have "it has been said to be". The first word is useless, and is not read in the manuscripts.

(printed under page 89)

(4) ‹anchor: Ἐγώ (call above the visible foot)› · call in col 169 (Greek only)

Ἐγώ. Editio Paris. addit φησί, quod in veteribus libris non legitur, nec in edit. Basil.

"I." The Paris edition adds "he says", which is not read in the old books, nor in the Basel edition.

(printed under page 89)

(5) ‹anchor: Ἡ τῆς μερικοῖς... εἴποι (call above the visible foot)› · call in col 169 (Greek only)

Ἡ τῆς μερικοῖς... εἴποι. Sic nostri codices mss. Editi τοῖς μερικοῖς... εἴπῃ.

So our manuscripts. The printed editions have "to the partial ... he may say" (subjunctive for optative).

(printed under page 89)

(6) ‹anchor: Ὑπερυψώσομεν (call above the visible foot)› · call in col 169 (Greek only)

Ὑπερυψώσομεν. Duo mss. ὑπερυψώσωμεν; μὴ δοξάσωμεν. Non male in codice Anglicano μὴ ὑπερδοξάσομεν.

"We shall exalt above measure." Two manuscripts have the subjunctive, "let us exalt above measure", and "let us not glorify". Not badly, the English manuscript has "we shall not glorify above measure".

(printed under page 89)

(7) ‹anchor: Οὐδὲ ἄλλο (call above the visible foot)› · call in col 169 (Greek only)

Οὐδὲ ἄλλο. Reg. secundus οὐδὲν ἄλλο.

"Nor anything else." The second Royal manuscript has "nothing else".

(printed under page 89)

(8) ‹anchor: ὁ κοινὸς ἄνθρωπος› · call in col 169 (Greek only)

Κοινὸς ἄνθρωπος. Quilibet homo: vituperat Erasmum Combefisius ob hanc interpretationem, ac vertendum putat, communis homo, purus homo. Verum haec interpretatio, quilibet homo, non est Erasmi, qui ita reddiderat, plebeius homo, sed Ducaei, qui Billii observationem secutus ita posuit in editione Parisiensi. Non belle autem vituperatur haec interpretatio; nam κοινὸς ἄνθρωπος hoc loco dicitur is, in quo sola natura consideratur humana, et distinguitur ab eo qui facit bonum. Similiter Basilius in caput quintum Isaiae, pag. 498, κοινὸν ἄνθρωπον vocat eum, qui solis naturae dotibus instructus est, eumque opponit iis, qui aliquos habent in virtute progressus.

"Common man." "Any man": Combefis blames Erasmus for this rendering, and thinks it should be translated "common man", "mere man". But this rendering, "any man", is not Erasmus's, who had rendered "a man of the people", but Ducaeus's, who, following Billy's observation, put it so in the Paris edition. And the rendering is not fairly blamed; for "common man" in this place means one in whom human nature alone is considered, and he is distinguished from the one who does good. Likewise Basil, on the fifth chapter of Isaiah, p. 498, calls "common man" one who is furnished with the endowments of nature alone, and sets him against those who have made some progress in virtue.

(printed under page 89)

(9) ‹anchor: παντὶ τῷ ποιοῦντι› · call in col 169 (Greek only)

Παντί. Editi παντὶ τῷ ἀνθρώπῳ contra codicum mss. fidem. Paulo post Reg. quartus ὅπως ἂν ψάλῃ. Quidam codices ψάλλῃ.

"To every." The printed editions have "to every man", against the testimony of the manuscripts. A little later the fourth Royal has "so that ... may sing" (ὅπως). Certain manuscripts have the present ψάλλῃ.

(printed under page 89)

(10) ‹anchor: Ἔστι δέ τις› · call in col 169 (Greek only)

Ἔστι δέ τις. Postrema vocula addita ex duobus mss.

"There is also a certain." The last little word is added from two manuscripts.

(printed under page 89)

(11) ‹anchor: τοῦ δοξάζεσθαι› · call in col 169 (Greek only)

Τοῦ δοξάζεσθαι. Post hanc vocem editi addunt τίθεσθε, quod deest in mss. Requiruntur pariter in veteribus libris duo Psalmorum loca, quorum unum saltem videtur in animo habuisse Basilius, ac neutrum citasse. Nimirum post has voces: (continues)

"Of being glorified." After this word the printed editions add "do you reckon", which is missing in the manuscripts. Likewise two passages of the Psalms are wanting in the old books, of which Basil seems to have had at least one in mind, and to have cited neither. Namely, after these words: (continues)

(printed under page 89)

Footnotes

44 ‹anchor: not visible on this page foot› · call in col 170 Jerem. XX, 2, apud LXX.

Jeremiah 20:2, in the Septuagint.

45 ‹anchor: not visible on this page foot› · call in col 170 Ezech. I, 1.

Ezekiel 1:1.

46 ‹anchor: not visible on this page foot› · call in col 170 Sap. I, 7.

Wisdom 1:7.

47 ‹anchor: not visible on this page foot› · call in col 170 Psal. CXXXVIII, 7.

Psalm 138:7 (Vulgate numbering).

48 ‹anchor: not visible on this page foot› · call in col 170 Agg. II, 5, 6.

Haggai 2:5–6.

49 ‹anchor: cuivis facienti bonum› · call in col 170 Rom. II, 10.

Romans 2:10.

50 ‹anchor: gloria et cultura› · call in col 170 Rom. IX, 4.

Romans 9:4.

51 ‹anchor: tibi gloria mea› · call in col 170 Psal. XXIX, 13.

Psalm 29:13 (Vulgate numbering).

52 ‹anchor: Exsurge, gloria mea› · call in col 170 Psal. CVII, 2.

Psalm 107:2 (Vulgate numbering).

53 ‹anchor: lunae et stellarum› · call in col 170 I Cor. XV, 41

1 Corinthians 15:41.

54 ‹anchor: damnationis cum gloria› · call in col 170 II Cor. III, 9.

2 Corinthians 3:9.

55 ‹anchor: est in gloria› · call in col 170 ibid. 8.

Ibid., verse 8.

(printed under page 89)

Footnotes

56 ‹anchor: not visible on this page foot› · call in col 171 Psal. XX, 6.

Psalm 20:6 (Vulgate numbering).

57 ‹anchor: not visible on this page foot› · call in col 171 Matth. X, 19.

Matthew 10:19.

58 ‹anchor: ibi libertas› · call in col 171 II Cor. III, 17.

2 Corinthians 3:17.

59 ‹anchor: inhabitat in vobis› · call in col 171 Rom. VIII, 11.

Romans 8:11.

(printed under page 90)

Page

running head: 171 S. BASILII MAGNI
marginal letters: A sit qui glorificetur; B Neque enim est ullum; C de his dicere nunc; D a mortuis, vivificabit
old-edition numerals: 48 after Spiritus

PG 32:172

κατὰ τὸν Ψαλμῳδόν· δόξα δὲ τοῦ Πνεύματος, κατὰ σὲ, οὐδεμία. Πῶς οὖν οὐ πρόδηλος ὁ κίνδυνος ἐκ τῶν τοιούτων λόγων τὴν ἄφυκτον ἁμαρτίαν ἐφ' ἑαυτοὺς ἐπισπᾶσθαι; Εἰ ὁ σωζόμενος ἐκ τῶν τῆς δικαιοσύνης ἔργων ἄνθρωπος, καὶ τοὺς φοβουμένους τὸν Κύριον δοξάζει, τοσούτου ἂν δέοι τὸ Πνεῦμα τῆς ὀφειλομένης δόξης ἀποστερεῖν. Ἔστω, φησὶ, δοξαστὸν, ἀλλ' οὐχὶ μετὰ Πατρὸς καὶ Υἱοῦ. Καὶ τίνα ἔχει λόγον ἑτέραν χώραν ἐπινοεῖν τῷ Πνεύματι, τὴν παρὰ τοῦ Κυρίου τεταγμένην καταλιπόντας, καὶ τῆς κατὰ τὴν δόξαν κοινωνίας ἀποστερεῖν τὸ πανταχοῦ συναναληφθὲν τῇ θεότητι, ἐν τῇ ὁμολογίᾳ τῆς πίστεως, ἐν τῷ βαπτίσματι τῆς ἀπολυτρώσεως, ἐν τῇ ἐνεργείᾳ τῶν δυνάμεων, ἐν τῇ ἐνοικήσει τῶν ἁγίων, ἐν ταῖς εἰς τὸ ὑπήκοον χάρισιν; Οὐδὲ γάρ ἐστιν ὅλως δωρεά τις ἄνευ τοῦ ἁγίου Πνεύματος εἰς τὴν κτίσιν ἀφικνουμένη· ὅπου γε οὐδὲ ῥῆμα ψιλὸν ἐν ταῖς ὑπὲρ Χριστοῦ ἀπολογίαις δυνατὸν λαλῆσαι μὴ συνεργουμένους παρὰ τοῦ Πνεύματος, ὡς ἐν Εὐαγγελίοις παρὰ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν μεμαθήκαμεν. Ἅπαντα δὲ ταῦτα παριδόντας, καὶ τῆς ἐν πᾶσι κοινωνίας ἐπιλαθομένους, ἀπὸ Πατρὸς καὶ Υἱοῦ διασπᾶν, οὐκ οἶδα εἴ τις μέτοχος Πνεύματος ἁγίου συνθήσεται. Ποῦ τοίνυν φέροντες αὐτὸ τάξομεν; μετὰ τῆς κτίσεως; Ἀλλ' ἡ κτίσις πᾶσα δουλεύει· τὸ δὲ Πνεῦμα ἐλευθεροῖ. Οὗ γὰρ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία. Καὶ πολλῶν ἐνόντων εἰπεῖν, ὅπως οὐ προσήκει τῇ κτιστῇ φύσει τὸ Πνεῦμα τὸ ἅγιον συγκαταριθμεῖν, τὸν περὶ τούτων νῦν ὑπερθήσομαι λόγον. Εἰ γὰρ μέλλοιμεν πρὸς ἀξίαν τοῦ προβλήματος τάς τε παρ' ἑαυτῶν κατασκευὰς ἐπάγειν, καὶ τὰ παρὰ τῶν ἐναντίων προβαλλόμενα διαλύειν, πολλῶν ἡμῖν δεήσει λόγων, καὶ ἀποκναίσαιμεν τῇ πολυφωνίᾳ τῆς βίβλου τοὺς ἐντυγχάνοντας. Διόπερ ἰδίᾳ πραγματείᾳ ἐκεῖνο ταμιευσάμενοι, τῶν προκειμένων ἐχώμεθα.

according to the Psalmist; but the glory of the Spirit, according to you, is none. How then is the danger not plain, that by such words we draw upon ourselves the sin from which there is no escape? If the man who is saved by the works of righteousness glorifies even those who fear the Lord, far would he be from robbing the Spirit of the glory that is His due. "Let Him be glorified," he says, "but not with the Father and the Son." And what reason is there to devise another place for the Spirit, abandoning the one appointed by the Lord, and to rob of fellowship in glory Him who is everywhere taken up together with the Godhead: in the confession of faith, in the baptism of redemption, in the working of mighty deeds, in the indwelling of the saints, in the graces given to the obedient? For there is no gift at all that reaches creation without the Holy Spirit, seeing that not even a bare word can be spoken in defence of Christ unless one is helped by the Spirit, as we have learned in the Gospels from our Lord and Saviour. But to overlook all these things, and forget His fellowship in all, and tear Him away from the Father and the Son: I do not know whether anyone who partakes of the Holy Spirit will agree to it. Where, then, shall we carry Him and rank Him? With creation? But all creation serves, whereas the Spirit sets free: "For where the Spirit of the Lord is, there is liberty." And though there is much that might be said to show that it is not fitting to number the Holy Spirit with created nature, I shall now put off the discussion of these things. For if we were to bring forward our own proofs as the question deserves, and to refute the objections put forward by our opponents, we should need many words, and we should wear out our readers with the length of the book. Therefore, reserving that for a treatise of its own, let us keep to the matters before us.

56. Σκεψώμεθα οὖν τὰ καθέκαστον. Φύσει ἐστὶν ἀγαθὸν, ὡς ἀγαθὸς ὁ Πατὴρ, καὶ ἀγαθὸς ὁ Υἱός. Ἡ κτίσις δὲ ἐν τῇ ἐκλογῇ τοῦ ἀγαθοῦ μέτοχός ἐστι τῆς ἀγαθότητος. Οἶδε τὰ βάθη τοῦ Θεοῦ· ἡ κτίσις δὲ λαμβάνει τὴν φανέρωσιν τῶν ἀποῤῥήτων διὰ τοῦ Πνεύματος. Ζωοποιεῖ μετὰ τοῦ Θεοῦ τοῦ τὰ πάντα ζωογονοῦντος, μετὰ τοῦ Υἱοῦ τοῦ διδόντος ζωήν. Ὁ γὰρ ἐγείρας Χριστὸν ἐκ νεκρῶν ζωοποιήσει, φησὶ, καὶ τὰ θνητὰ ὑμῶν σώματα

56. Let us consider, then, the particulars. He is good by nature, as the Father is good and the Son is good; whereas creation partakes of goodness by choosing the good. He knows the depths of God; but creation receives the revelation of mysteries through the Spirit. He gives life together with God, who brings all things to life, and with the Son, who gives life. "For He who raised Christ from the dead," he says, "will also give life to your mortal bodies

Editors' notes and page, col. 172

Footnotes

(12) ‹anchor: Εἰ ὁ (call above the visible foot)› · call in col 172 (Greek only)

Εἰ ὁ. Haec desunt in quinque mss., at leguntur in Reg. secundo. Editi ὡς ὅ γε. Paulo post conjunctio addita ex sex mss. ante τοὺς φοβουμένους.

"If the." These words are missing in five manuscripts, but are read in the second Royal. The printed editions have "as he indeed". A little later the conjunction is added from six manuscripts before "those who fear".

(printed under page 90)

(13) ‹anchor: Φησί (call above the visible foot)› · call in col 172 (Greek only)

Φησί. Regius secundus φασί.

"He says." The second Royal manuscript has "they say".

(printed under page 90)

(14) ‹anchor: Συναναληφθέν (call above the visible foot)› · call in col 172 (Greek only)

Συναναληφθέν. Sic mss. quinque. Legitur συμπαραληφθέν in editione Parisiensi. Aliae cum mss. consentiunt.

"Taken up together." So five manuscripts. The Paris edition reads "taken along together". The other editions agree with the manuscripts.

(printed under page 90)

(15) ‹anchor: τούτων νῦν› · call in col 172 (Greek only)

Τούτων νῦν. Vocula addita ex Reg. secundo.

"Of these now." The little word ("now") is added from the second Royal manuscript.

(printed under page 90)

(16) ‹anchor: ἀποκναίσαιμεν› · call in col 172 (Greek only)

Ἀποκναίσαιμεν. Ita cod. Colbert. et editio Basil. Legitur in Paris. editione ἀποκναίσομεν. Paulo post iidem editi ἐκεῖνα. Libri veteres ἐκεῖνο.

"We would wear out." So the Colbert manuscript and the Basel edition. The Paris edition reads the future, "we shall wear out". A little later the same printed editions have "those things"; the old books have "that".

(printed under page 90)

(17) ‹anchor: τοῦ Θεοῦ› · call in col 172 (Greek only)

Τοῦ Θεοῦ. Editio Paris. addit τὸ Πνεῦμα, quod deest in quinque mss. et edit. Basil.

"Of God." The Paris edition adds "the Spirit", which is missing in five manuscripts and the Basel edition.

(printed under page 90)

(18) ‹anchor: μετὰ τοῦ Υἱοῦ› · call in col 172 (Greek only)

Ζωογονοῦντος, μετά. Ita sex mss. Editi ζωοποιοῦντος καὶ μετά. Paulo post editi addunt Ἰησοῦν post Χριστόν. Sed deest ea vox in omnibus mss.

"Giving life, with." So six manuscripts. The printed editions have "making alive, and with". A little later the printed editions add "Jesus" after "Christ". But that word is missing in all the manuscripts.

(printed under page 90)

(19) ‹anchor: θνητὰ ὑμῶν› · call in col 172 (Greek only)

Θνητὰ ὑμῶν. Reg. secundus θνητὰ σώματα ἡμῶν. Paulo post editi ἀκούουσι, quod auctoritate plurium mss. mutavimus.

"Your mortal." The second Royal manuscript has "our mortal bodies". A little later the printed editions have "they hear", which we have changed on the authority of several manuscripts.

(printed under page 90)

Page

running head: S. BASILII MAGNI 172
marginal letters: A καίου, κατὰ τὸν Ψαλμῳδόν; B ρισιν; Οὐδὲ γάρ; C θμεῖν, τὸν περὶ τούτων; D τος ζωήν
old-edition numerals: (none)

PG 32:173

διὰ τοῦ ἐνοικοῦντος αὐτοῦ Πνεύματος ἐν ὑμῖν· καὶ πάλιν· Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς. Ἀλλὰ καὶ τὸ Πνεῦμα, φησὶ, ζωοποιεῖ. Καὶ πάλιν· Τὸ δὲ Πνεῦμα, φησὶ, ζωὴ διὰ δικαιοσύνην. Καὶ ὁ Κύριος μαρτυρεῖ τὸ Πνεῦμα εἶναι τὸ ζωοποιοῦν· Ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν. Πῶς οὖν, τῆς ζωοποιοῦ δυνάμεως ἀποξενώσαντες τὸ Πνεῦμα, τῇ ἐπιδεομένῃ τῆς ζωῆς φύσει προσοικειώσομεν; Τίς οὕτω δύσερις, τίς οὕτω δωρεᾶς ἐπουρανίου ἀμέτοχος, καὶ τῶν καλῶν τοῦ Θεοῦ ῥημάτων ἄγευστος, τίς οὕτως ἐλπίδων αἰωνίων ἄμοιρος, ὡς τῇ κτίσει συντάξαι τὸ Πνεῦμα, τῆς Θεότητος ἀποστήσας;

through His Spirit that dwells in you"; and again: "My sheep hear My voice, and I give them eternal life." But the Spirit too, he says, "gives life." And again: "But the Spirit," he says, "is life because of righteousness." And the Lord bears witness that it is the Spirit who gives life: "The flesh profits nothing." How then shall we estrange the Spirit from the life-giving power and join Him to the nature that stands in need of life? Who is so contentious, who so without share in the heavenly gift, and without taste of the good words of God, who so without portion in the eternal hopes, as to rank the Spirit with creation, having removed Him from the Godhead?

57. Ἐν ἡμῖν, φησὶ, τὸ Πνεῦμα, ὡς δῶρόν ἐστι παρὰ τοῦ Θεοῦ. Οὐ δήπου δὲ τὸ δῶρον ταῖς ἴσαις τιμαῖς τῷ δεδωκότι σεμνύνεται. Δῶρον μὲν οὖν Θεοῦ τὸ Πνεῦμα, ἀλλὰ δῶρον ζωῆς. Ὁ γὰρ νόμος, φησὶ, τοῦ Πνεύματος τῆς ζωῆς ἠλευθέρωσεν ἡμᾶς. Καὶ δῶρον δυνάμεως· Λήψεσθε γὰρ δύναμιν ἐπελθόντος τοῦ ἁγίου Πνεύματος ἐφ' ὑμᾶς. Ἆρ' οὖν διὰ τοῦτο εὐκαταφρόνητον; ἢ οὐχὶ καὶ τὸν Υἱὸν ἐχαρίσατο τοῖς ἀνθρώποις; Ὅς γε, φησὶ, τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται; Καὶ ἑτέρωθι· Ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν· περὶ τοῦ μυστηρίου τῆς ἐνανθρωπήσεως λέγων. Ὥστε πῶς οἱ ταῦτα λέγοντες οὐχὶ τὴν Ἰουδαϊκὴν ἀγνωμοσύνην παρεληλύθασι, τὴν ὑπερβολὴν τῆς χρηστότητος ἐφόδιον εἰς βλασφημίαν λαμβάνοντες; Ἐγκαλοῦσι γὰρ τῷ Πνεύματι, ὅτι παῤῥησίαν ἡμῖν δίδωσι καλεῖν πατέρα ἑαυτῶν τὸν Θεόν. Ἐξαπέστειλε γὰρ ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον, Ἀββᾶ ὁ Πατὴρ, ἵνα ἡ ἐκείνου φωνὴ τῶν δεξαμένων ἰδία γένηται.

57. "The Spirit is in us," he says, "as a gift from God." But surely the gift is not honoured with honours equal to the giver. The Spirit is indeed a gift of God, but a gift of life: "For the law of the Spirit of life," he says, "has set us free." And a gift of power: "For you shall receive power when the Holy Spirit has come upon you." Is He then on this account to be despised? Did not God also bestow the Son on men? "He who did not spare His own Son," he says, "but delivered Him up for us all, how shall He not also with Him freely give us all things?" And elsewhere: "That we may know the things freely given to us by God," speaking of the mystery of the Incarnation. So how have those who say these things not outdone the ingratitude of the Jews, taking the very excess of goodness as provision for blasphemy? For they accuse the Spirit because He gives us confidence to call God our own Father: "For God has sent forth the Spirit of His Son into our hearts, crying, Abba, Father," so that His voice may become the very voice of those who have received Him.

ΚΕΦΑΛΑΙΟΝ ΚΕʹ.

CHAPTER XXV.

Ὅτι τῇ « ἐν » συλλαβῇ ἀντὶ τῆς « σὺν » ἡ Γραφὴ κέχρηται· ἐν ᾧ καὶ ὅτι ἡ « καὶ » ἰσοδυναμεῖ τῇ « σύν. »

That Scripture uses the syllable "in" in place of "with"; where it is also shown that "and" is equivalent to "with."

58. Πῶς οὖν, φησὶν, ἡ Γραφὴ οὐδαμοῦ συνδοξαζόμενον Πατρὶ καὶ Υἱῷ τὸ Πνεῦμα παρέδωκεν, ἀλλὰ πεφυλαγμένως ἐξέκλινε τὸ, σὺν τῷ Πνεύματι, εἰπεῖν; πανταχοῦ δὲ τὸ ἐν αὐτῷ δοξάζειν ὡς ἁρμοδιώτερον προετίμησεν; Ἐγὼ δὲ οὐδ' ἂν αὐτὸς φαίην ἀτιμοτέρας εἶναι διανοίας παραστατικὴν τὴν ἐν συλλαβὴν, ἀλλ' ὑγιῶς ἐκλαμβανομένην πρὸς τὸ μέγιστον ὕψος ἀνάγειν τὰς διανοίας· ὅπου γε καὶ ἀντὶ τῆς σὺν πολλαχοῦ κειμένην αὐτὴν τετηρήκαμεν. Ὡς τὸ, Εἰσελεύσομαι εἰς τὸν οἶκόν σου ἐν ὁλοκαυτώμασιν·

58. "How is it then," he says, "that Scripture nowhere hands down the Spirit as glorified together with the Father and the Son, but has carefully avoided saying 'with the Spirit', and everywhere preferred to glorify 'in Him' as more fitting?" For my part, I would not say that the syllable "in" conveys a less honourable sense; rather, rightly understood, it raises the mind to the greatest height; seeing that we have observed it often standing in place of "with." As in: "I will go into Thy house in burnt offerings,"

Editors' notes and page, col. 173

Footnotes

(20) ‹anchor: Δικαιοσύνην (call above the visible foot)› · call in col 173 (Greek only)

Δικαιοσύνην. Regius quartus δικαιοσύνης, per justitiam.

"Righteousness" (accusative). The fourth Royal manuscript has the genitive, "through righteousness".

(printed under page 91)

(21) ‹anchor: Αἰωνίων (call above the visible foot)› · call in col 173 (Greek only)

Αἰωνίων. Sic mss. quinque. Editi οὐρανίων. Paulo post tres mss. ἐν ἡμῖν, φασί.

"Eternal." So five manuscripts. The printed editions have "heavenly". A little later three manuscripts have "in us, they say".

(printed under page 91)

(22) ‹anchor: Ἠλευθέρωσεν ἡμᾶς (call above the visible foot)› · call in col 173 (Greek only)

Ἠλευθέρωσεν ἡμᾶς. Ita mss. quatuor. Habent alii duo ὑμᾶς. Editio Paris. ἠλευθέρωσέ με, Basil. ἠλευθέρωσέ σε. Ibidem editi Λήψεσθε γάρ, φησί. Sed postrema vox deest in mss. Paulo post Regius tertius et Colb. χαρίζεται.

"Has set us free." So four manuscripts. Two others have "you" (plural). The Paris edition has "has set me free", the Basel "has set you free". In the same place the printed editions have "For you will receive, he says". But the last word is missing in the manuscripts. A little later the third Royal and the Colbert have "gives freely" (present).

(printed under page 91)

(23) ‹anchor: εἰς βλασφημίαν› · call in col 173 (Greek only)

Εἰς βλασφημίαν. Reg. tertius et Colbert. τῆς βλασφημίας.

"For blasphemy." The third Royal and the Colbert have "of the blasphemy".

(printed under page 91)

(24) ‹anchor: ἀντὶ τῆς « σύν » (chapter heading)› · call in col 173 (Greek only)

Ἀντὶ τῆς σύν. Quatuor codices ἀντὶ τῆς καί. Sed eos sequi hac in re non possumus, quia Basilius praepositionem in, idem valere probat ac, cum. Ibidem editi, ἐν ᾧ ὅτι, καί, ἰσοδυναμεῖ. Quatuor mss. ut in textu.

"Instead of 'with'." Four manuscripts have "instead of 'and'". But we cannot follow them in this, because Basil proves that the preposition "in" has the same force as "with". In the same place the printed editions have "in which, that 'and' is equivalent". Four manuscripts read as in the text.

(printed under page 91)

Footnotes

60 ‹anchor: not visible on this page foot› · call in col 174 Joan. X, 27.

John 10:27.

61 ‹anchor: not visible on this page foot› · call in col 174 Joan. VI, 64.

John 6:64.

62 ‹anchor: not visible on this page foot› · call in col 174 Rom. VIII, 10.

Romans 8:10.

63 ‹anchor: not visible on this page foot› · call in col 174 Joan. VI, 64.

John 6:64.

64 ‹anchor: not visible on this page foot› · call in col 174 Rom. VIII, 2.

Romans 8:2.

65 ‹anchor: not visible on this page foot› · call in col 174 Act. I, 8.

Acts 1:8.

66 ‹anchor: not visible on this page foot› · call in col 174 Rom. VIII, 32.

Romans 8:32.

67 ‹anchor: nobis donata sunt› · call in col 174 I Cor. II, 12.

1 Corinthians 2:12.

68 ‹anchor: Abba, Pater› · call in col 174 Galat. IV, 6.

Galatians 4:6.

(printed under page 91)

Footnotes

69 ‹anchor: not visible on this page foot› · call in col 175 Psal. LXV, 13.

Psalm 65:13 (Vulgate numbering).

70 ‹anchor: not visible on this page foot› · call in col 175 Psal. CIV, 37.

Psalm 104:37 (Vulgate numbering).

71 ‹anchor: et Timotheus› · call in col 175 Psal. XLIII, 10

Psalm 43:10 (Vulgate numbering). (As printed, the call stands after "Paulus et Silvanus et Timotheus"; the reference belongs to a Psalm quotation above the visible foot.)

72 ‹anchor: et Timotheus› · call in col 175 I Thess. I, 1.

1 Thessalonians 1:1.

73 ‹anchor: Spiritus sancti› · call in col 175 II Cor. XIII, 13.

2 Corinthians 13:13.

74 ‹anchor: charitatem Spiritus› · call in col 175 Rom. XV, 30.

Romans 15:30.

(printed under page 92)

Page

running head: 175 S. BASILII MAGNI
marginal letters: A tomatibus : pro his vocibus; B in Scripturis habentur; C connexio, utraque; D rem unionem facientem
old-edition numerals: 50 after si

PG 32:176

ἀντὶ τοῦ, μετὰ ὁλοκαυτωμάτων. Καὶ ἐξήγαγεν αὐτοὺς ἐν ἀργυρίῳ καὶ χρυσίῳ, τουτέστι, μετὰ ἀργυρίου καὶ χρυσίου· καὶ τὸ, Οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν, ἀντὶ τοῦ, σὺν ταῖς δυνάμεσιν ἡμῶν, καὶ μυρία τοιαῦτα. Ὅλως δὲ ἡδέως ἂν μάθοιμι παρὰ τῆς νέας σοφίας, ποίαν δοξολογίαν ὁ Ἀπόστολος διὰ τοῦ, ἐν, ῥήματος ἀπεπλήρωσε, κατὰ τὸν τύπον ὃν οὗτοι νῦν ὡς ἐκ τῆς Γραφῆς ἀναφέρουσιν. Οὐδαμοῦ γὰρ εὗρον λεγόμενον τὸ, Σοὶ τῷ Πατρὶ ἡ τιμὴ καὶ ἡ δόξα διὰ τοῦ μονογενοῦς σου Υἱοῦ ἐν τῷ ἁγίῳ Πνεύματι· ὅπερ τούτοις ἐστὶ νῦν καὶ αὐτῆς, ὡς εἰπεῖν, τῆς ἀναπνοῆς συνηθέστερον. Διεσπασμένως μὲν γὰρ τούτων ἕκαστον ἔστιν εὑρεῖν· συνημμένως δὲ ἐν τῇ συντάξει ταύτῃ οὐδαμοῦ δεικνύειν ἕξουσιν. Ὥστε εἰ μὲν ἀκριβολογοῦνται περὶ τὰ ἔγγραφα, δειξάτωσαν πόθεν λέγουσιν· εἰ δὲ συγχωροῦσι τῇ συνηθείᾳ, μηδὲ ἡμᾶς ἐξειργέτωσαν.

instead of "with burnt offerings"; and, "He brought them out in silver and gold," that is, "with silver and gold"; and the saying, "Thou wilt not go out in our hosts," instead of "with our hosts"; and countless others like them. In short, I should gladly learn from this new wisdom what doxology the Apostle completed by means of the word "in," after the pattern these men now bring forward as if from Scripture. For nowhere have I found it said: "To Thee, the Father, be honour and glory through Thy only-begotten Son in the Holy Spirit," which is now, so to speak, more habitual to them than breathing itself. Each of these terms can indeed be found separately; but joined together in this construction they will nowhere be able to show it. So if they are exact about what is written, let them show where they get what they say; but if they give way to custom, let them not shut us out either.

59. Ἡμεῖς γὰρ, ἀμφοτέρας ἐν τῇ τῶν πιστῶν χρήσει καταλαμβάνοντες τὰς ῥήσεις, ἀμφοτέραις κεχρήμεθα· τὴν μὲν δόξαν τῷ Πνεύματι ὁμοίως ἀφ' ἑκατέρας πληροῦσθαι πεπιστευκότες, τοὺς δὲ κακουργοῦντας τὴν ἀλήθειαν ἐπιστομίζεσθαι μᾶλλον διὰ τῆς προκειμένης λέξεως, ἥτις, τὴν δύναμιν τῶν Γραφῶν παραπλησίαν ἔχουσα, οὐκέτι ἐστὶν ὁμοίως τοῖς ἐναντίοις εὐεπιχείρητος (ἔστι δὲ αὕτη ἡ ἀντιλεγομένη νῦν παρὰ τούτων) ἀντὶ τοῦ καὶ συνδέσμου παρειλημμένη. Ἴσον γάρ ἐστιν εἰπεῖν· Παῦλος καὶ Σιλουανὸς καὶ Τιμόθεος, καὶ, Παῦλος σὺν Τιμοθέῳ καὶ Σιλουανῷ. Ἡ γὰρ συμπλοκὴ τῶν ὀνομάτων δι' ἑκατέρας ὁμοίως τῆς ἐκφωνήσεως σώζεται. Εἰ τοίνυν, τοῦ Κυρίου εἰπόντος Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, αὐτὸς εἴποιμι Πατέρα καὶ Υἱὸν σὺν τῷ ἁγίῳ Πνεύματι, ἄλλο τι εἰρηκὼς κατὰ τὴν δύναμιν ἔσομαι; Τῆς δὲ διὰ τοῦ καὶ συνδέσμου συμπλοκῆς τῶν ὀνομάτων πολλὰ τὰ μαρτύρια. Ἡ χάρις γὰρ, φησὶ, τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος· καὶ πάλιν· Παρακαλῶ δὲ ὑμᾶς διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ Πνεύματος. Εἰ τοίνυν ἀντὶ τῆς καὶ τῇ σὺν ἐθελήσαιμεν χρήσασθαι, τί διάφορον πεποιηκότες ἐσόμεθα; Ἐγὼ μὲν οὐχ ὁρῶ, πλὴν εἰ μὴ ψυχραῖς γραμματικαῖς τις τὸν μὲν σύνδεσμον ὡς συμπλεκτικὸν καὶ πλείονα ποιοῦντα τὴν ἕνωσιν προτιμῶν, τὴν δὲ πρόθεσιν, ὡς οὐκ ἔχουσαν τὴν ἴσην δύναμιν, ἀποπέμποιτο. Ἀλλ' εἴ γε περὶ τούτων τὰς εὐθύνας ὑπείχομεν, ἴσως οὐκ ἂν πολλοῦ λόγου πρὸς τὴν

59. For we, finding both expressions in the usage of the faithful, use both: believing that glory is rendered to the Spirit equally by either, but that those who corrupt the truth are rather silenced by the expression now in question, which, having a force near to that of the Scriptures, is no longer so easy for opponents to attack (it is the very one now disputed by them), being taken in place of the conjunction "and." For it is the same to say "Paul and Silvanus and Timothy," and "Paul with Timothy and Silvanus"; for the linking of the names is preserved equally by either way of speaking. If, then, when the Lord has said "Father and Son and Holy Spirit," I myself should say "Father and Son with the Holy Spirit," shall I have said anything different as to meaning? And of the linking of names by the conjunction "and" there are many testimonies: "The grace," he says, "of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit"; and again: "Now I beseech you through our Lord Jesus Christ and through the love of the Spirit." If, then, we chose to use "with" in place of "and," what difference shall we have made? I for one do not see any, unless someone, on the strength of frigid grammatical rules, should prefer the conjunction as copulative and as making the union greater, and reject the preposition as not having equal force. But if we had to give account of these things, perhaps we should not need many words for the

Editors' notes and page, col. 176

Footnotes

(25) ‹anchor: Ἐξελεύσῃ (call above the visible foot)› · call in col 176 (Greek only)

Ἐξελεύσῃ. Editi addunt ὁ Θεός, sed haec nullo in veteri libro reperiuntur. Ibidem illud, ἀντὶ τοῦ... ἡμῶν, addidimus ex tribus libris antiquis.

"You will go out." The printed editions add "O God", but these words are found in no old book. In the same place we have added the words "instead of ... our" from three ancient books.

(printed under page 92)

(26) ‹anchor: Συντάξει (call above the visible foot)› · call in col 176 (Greek only)

Συντάξει. Ita libri veteres. Editi τάξει.

"By arrangement." So the old books. The printed editions have "by order".

(printed under page 92)

(27) ‹anchor: Καταλαμβάνοντες (call above the visible foot)› · call in col 176 (Greek only)

Καταλαμβάνοντες. Ita mss. quinque. Editi καταλαβόντες. Mox iidem editi ἐφ' ἑκατέρας. Sed mss. ut in textu. Non multo post Reg. secundus ὅτι τὴν δύναμιν.

"Grasping." So five manuscripts. The printed editions have the aorist, "having grasped". Soon after, the same printed editions have "upon each". But the manuscripts read as in the text. Not much later the second Royal has "that the power".

(printed under page 92)

(28) ‹anchor: ἄλλο τι› · call in col 176 (Greek only)

Ἄλλο τι. Editi οὐκ ἄλλο τι. Negatio deest in sex mss. et a typographis videtur addita, eo quod non adverterent interrogationis notam, quam hoc loco agnoscunt veteres libri.

"Anything else." The printed editions have "not anything else". The negative is missing in six manuscripts and seems to have been added by the printers, because they did not notice the question mark, which the old books recognize in this place.

(printed under page 92)

(29) ‹anchor: ὑμᾶς› · call in col 176 (Greek only)

Ὑμᾶς. Editi addunt ἀδελφοί, quod in nostris mss. non reperitur. Paulo post editi ἐθελήσοιμεν. Mss. ut in textu. Subinde editio Paris. ψυχρὸς γραμματικός τις τὸν μὲν καὶ... τὴν δὲ σύν. Summo consensu vetusti codices et edit. Basil. utraque ut edendum curavimus, nisi quod in secunda legitur ψυχρὸς γραμματικός, unde error in Parisiensem, ut saepe alias, fluxit.

"You." The printed editions add "brethren", which is not found in our manuscripts. A little later the printed editions have the future optative "we should wish". The manuscripts read as in the text. Next, the Paris edition has "some frigid grammarian [preferring] the 'and' ... but [rejecting] the 'with'". With complete agreement the old manuscripts and the Basel edition have both passages as we have had them printed, except that the second has "frigid grammarian", whence the error flowed into the Paris edition, as it often has elsewhere.

(printed under page 92)

(30) ‹anchor: ἴσως οὐκ ἄν› · call in col 176 (Greek only)

Ἴσως οὐκ ἄν. Sic ope quinque mss. emendavimus quod prave in editis legebatur τέως, οὐκ ἄν.

"Perhaps not." So we have corrected, with the help of five manuscripts, what was wrongly read in the printed editions as "meanwhile, not".

(printed under page 92)

Page

running head: BASILII MAGNI 176
marginal letters: A καυτώμασιν· ἀντὶ τοῦ; B βολογοῦνται περὶ τὰ ἔγγραφα; C Σιλουανῷ. Ἡ γὰρ συμπλοκὴ; D καὶ πλείονα ποιοῦντα
old-edition numerals: (none)

PG 32:177

ἀπολογίαν ἐπεδεήθημεν. Νῦν δὲ οὐ περὶ συλλαβῶν, οὐδὲ περὶ τοιοῦδε ἢ τοιοῦδε φωνῆς ἤχου ὁ λόγος αὐτοῖς, ἀλλὰ περὶ πραγμάτων ἐν δυνάμει καὶ ἀληθείᾳ μεγίστην ἐχόντων διαφοράν. Ὧν ἕνεκεν, ἀπαρατηρήτου τῆς χρήσεως τῶν συλλαβῶν οὔσης, οὗτοι τὰς μὲν ἐγγράφειν, τὰς δὲ ἀποδιώκειν τῆς Ἐκκλησίας ἐπιχειροῦσιν. Ἐγὼ δὲ, εἰ καὶ ἐκ τῆς πρώτης ἀκοῆς ἐναργὲς ἔχει τὸ χρήσιμον, ἀλλ' οὖν καὶ τὸν λόγον παρέξομαι καθ' ὃν οἱ πατέρες ἡμῶν οὐκ ἀργῶς συμπαρέλαβον τὴν χρῆσιν τῆς προθέσεως ταύτης. Πρὸς γὰρ τῷ τὸ τοῦ Σαβελλίου κακὸν ἰσοσθενῶς τῇ καὶ συλλαβῇ διελέγχειν, καὶ παραπλησίως ἐκείνῃ τὸ τῶν ὑποστάσεων ἴδιον παριστᾷν, ὡς τό· Ἐγὼ καὶ ὁ Πατὴρ ἐλευσόμεθα· καὶ τό· Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· ἐξαίρετον ἔχει τῆς ἀϊδίου κοινωνίας καὶ ἀπαύστου συναφείας τὸ μαρτύριον. Ὁ γὰρ εἰπὼν σὺν τῷ Πατρὶ τὸν Υἱὸν εἶναι ὁμοῦ τήν τε τῶν ὑποστάσεων ἰδιότητα καὶ τὸ ἀχώριστον τῆς κοινωνίας ἔδειξεν. Ὅπερ καὶ ἐπὶ τῶν ἀνθρωπίνων ἔστιν ἰδεῖν· ὁ μὲν καὶ σύνδεσμος τὸ κοινὸν τῆς ἐνεργείας παρίστησιν· ἡ δὲ σὺν πρόθεσις τὴν κοινωνίαν πως συνενδείκνυται. Οἷον, Ἔπλευσαν εἰς Μακεδονίαν Παῦλος καὶ Τιμόθεος· ἀλλὰ καὶ Τυχικὸς καὶ Ὀνήσιμος ἀπεστάλησαν Κολοσσαεῦσιν· ἐκ τούτων, ὅτι μὲν ταυτὸν ἐνήργησαν, μεμαθήκαμεν· ἐὰν δὲ ἀκούσωμεν, ὅτι συνέπλευσαν καὶ συναπεστάλησαν, ὅτι καὶ μετ' ἀλλήλων τὴν πρᾶξιν ἐπλήρωσαν προσεδιδάχθημεν. Οὕτω τὸ τοῦ Σαβελλίου κακὸν, ὡς οὐδεμία τῶν ἄλλων φωνῶν καταλύουσα, προστίθησιν ἐκείνοις καὶ τοὺς κατὰ διάμετρον ἀσεβοῦντας. Λέγω δὴ τούτους οἳ χρονικοῖς διαστήμασι τοῦ μὲν Πατρὸς τὸν Υἱὸν, τοῦ δὲ Υἱοῦ τὸ Πνεῦμα τὸ ἅγιον διαιροῦσι.

defence. But now their dispute is not about syllables, nor about the sound of this or that word, but about things that differ very greatly in power and in truth. For this reason, though the use of the syllables is a matter of no observance, these men attempt to enrol the one and to drive the other out of the Church. As for me, even if its usefulness is evident at first hearing, I shall nevertheless also give the reason for which our fathers not idly adopted the use of this preposition. For besides refuting the evil of Sabellius as forcefully as the syllable "and" does, and, like it, setting forth what is proper to the hypostases, as in "I and the Father will come" (John 14:23) and "I and the Father are one" (John 10:30), it holds a special testimony to the eternal communion and unceasing conjunction. For he who said that the Son is with the Father showed at once both the distinctness of the hypostases and the inseparability of the communion. This can be seen in human affairs too: the conjunction "and" sets forth what is common to the action, while the preposition "with" somehow indicates the communion as well. For example: "Paul and Timothy sailed to Macedonia", and again, "Tychicus and Onesimus were sent to the Colossians". From these we have learned that they did the same thing; but if we hear that they sailed together and were sent together, we are taught in addition that they also accomplished the deed in company with one another. Thus, while undoing the evil of Sabellius as no other word does, it also sets beside those men the ones who are impious in the diametrically opposite direction: I mean those who by intervals of time divide the Son from the Father, and the Holy Spirit from the Son.

60. Πρὸς δὲ τὴν ἐν συλλαβὴν ἐκεῖνο μάλιστα τὸ διάφορον ἔχει, ὅτι ἡ μὲν σὺν τὴν πρὸς ἀλλήλους συνάφειαν τῶν κοινωνούντων παρίστησιν, οἷον τῶν συμπλεόντων, ἢ συνοικούντων, ἢ ὁτιοῦν τῶν πάντων κοινῶς ἐκτελούντων· ἡ δὲ ἐν τὴν σχέσιν τὴν πρὸς τὸ ἐν ᾧ τυγχάνουσιν ἐνεργοῦντες δηλοῖ. Ἐμπλέουσι γὰρ καὶ ἐνοικοῦσιν ἀκούσαντες, τὸ σκάφος καὶ τὴν οἰκίαν εὐθὺς ἐννοήσαμεν. Κατὰ μὲν οὖν τὴν κοινὴν χρῆσιν, ἡ πρὸς ἀλλήλας αὐτῶν διαφορὰ τοιαύτη, καὶ ἐπὶ πλεῖον ἂν εὑρεθείη παρὰ τῶν φιλοπόνων. Οὐ γὰρ ἐμοὶ σχολὴ τὰ περὶ τῶν συλλαβῶν ἐξετάζειν. Ἐπεὶ οὖν δέδεικται ἡ σὺν εὐσημότατα ἀποδιδοῦσα τῆς συναφείας τὴν ἔννοιαν, γενέσθω ὑμῖν ἔνσπονδος, εἰ δοκεῖ, καὶ παύσασθε τοῦ χαλεποῦ πρὸς αὐτὴν καὶ ἀκηρύκτου πολέμου. Ὅμως μέντοι οὕτως εὐσήμου

60. Compared with the syllable "in", it has above all this difference: "with" sets forth the conjunction with one another of those who share in something, as of those who sail together, or dwell together, or do anything whatever in common; while "in" shows the relation to that in which they happen to be acting. For on hearing "they sail in" and "they dwell in", we at once thought of the vessel and the house. Such, then, in common usage, is the difference between them, and more might be found by the studious; for I have no leisure to examine matters of syllables. Since, then, it has been shown that "with" renders most clearly the notion of conjunction, let it be at peace with you, if you please, and cease your harsh and truceless war against it. Yet nevertheless, though so clear ...

Editors' notes and page, col. 177

Footnotes

(31) ‹anchor: Ἀλλ' οὖν καὶ τόν (call above the visible foot)› · call in col 177 (Greek only)

Ἀλλ' οὖν καὶ τόν. Ita Reg. secundus. Editi ὅμως καὶ τόν. Quatuor mss. minus accurate χρήσιμον, καὶ τόν.

"But nevertheless also the." So the second Royal manuscript. The printed editions have "yet also the". Four manuscripts, less accurately, have "useful, and the".

(printed under page 93)

(32) ‹anchor: Ἀπαύστου (call above the visible foot)› · call in col 177 (Greek only)

Ἀπαύστου. Sic dudum monuit Ducaeus legendum esse ex uno veteri codice. Eadem scriptura in quatuor aliis mss. reperta. Editi ἀπ' αὐτοῦ.

"Unceasing." Ducaeus long ago advised that it should be read so, from one old manuscript. The same reading has been found in four other manuscripts. The printed editions have "from him".

(printed under page 93)

(33) ‹anchor: Ἔστιν ἰδεῖν (call above the visible foot)› · call in col 177 (Greek only)

Ἔστιν ἰδεῖν. Hae voces additae ex Reg. secundo.

"One may see." These words are added from the second Royal manuscript.

(printed under page 93)

(34) ‹anchor: ἐκείνοις› · call in col 177 (Greek only)

Ἐκείνοις. Sic mss. codices et prima Basileensis editio, pro eo quod erat in edit. Paris. et Basil. secunda ἐκείνῳ.

"To those." So the manuscripts and the first Basel edition, in place of "to that one" in the Paris edition and the second Basel edition.

(printed under page 93)

(35) ‹anchor: ἐπὶ πλεῖον ἄν› · call in col 177 (Greek only)

Ἐπὶ πλεῖον ἄν. Ita mss. tres. Alius ἔτι πλέον. Editi εἴ τι πλέον εὑρεθείη.

"Further ... would." So three manuscripts. Another has "still more". The printed editions have "if anything more should be found".

(printed under page 93)

(36) ‹anchor: εὐσήμου› · call in col 177 (Greek only)

Εὐσήμου. Quamvis haec scriptura ex uno tantum eruta sit codice ms., eam tamen praetulimus vulgatae εὐφήμου, boni ominis, ut vertit Erasmus. Non hic agitur quam boni ominis sit illa vox, sed quam apta ad significandum. Hinc paulo ante dicebat Basilius eam significantissime reddere conjunctionis intelligentiam. Ibidem male in duobus mss. τῆς, ἐν, φωνῆς. Non enim de praepositione in, loquitur Basilius, sed de praepositione cum.

"Clearly significant." Although this reading has been drawn from only one manuscript, we have nevertheless preferred it to the common "auspicious", "of good omen", as Erasmus rendered it. The question here is not how auspicious that word is, but how apt for signifying. Hence a little before Basil said that it "renders the sense of conjunction most significantly". In the same place two manuscripts wrongly have "of the word 'in'". For Basil is not speaking of the preposition "in", but of the preposition "with".

(printed under page 93)

Footnotes

75 ‹anchor: not visible on this page foot› · call in col 178 Joan. XIV, 23.

John 14:23.

76 ‹anchor: not visible on this page foot› · call in col 178 Joan. X 30.

John 10:30.

(printed under page 93)

Footnotes

77 ‹anchor: Spiritu sapientiae› · call in col 179 Ephes. I, 17, 18.

Ephesians 1:17–18.

(printed under page 94)

Page

running head: S. BASILII MAG[NI] (cut at the image's right edge)
marginal letters: A ac desistite atrox; B Quae cum audierint isti; C habet perficiendi creaturam; D cum secundum illam operatur (letters printed in the gutter between this column and col. 180)
old-edition numerals: 51 after tam
other: FACING LATIN VERSION, NOT SET. Includes the Latin caption CAPUT XXVI and its italic title; the Greek caption is in col. 180 (already set). All three images were read before the column was identified as Latin.

PG 32:180

τῆς φωνῆς ὑπαρχούσης, εἴ τῳ φίλον ἐν δοξολογίαις τῇ καὶ συλλαβῇ συνδεῖν τὰ ὀνόματα καὶ δοξάζειν, ὡς ἐν Εὐαγγελίοις ἐπὶ τοῦ βαπτίσματος μεμαθήκαμεν, Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα· καὶ οὕτω γινέσθω, οὐδεὶς ἀντερεῖ. Ἐπὶ τούτοις, εἰ δοκεῖ, καταθώμεθα. Ἀλλὰ τὰς γλώσσας ἂν πρόοιντο μᾶλλον, ἢ τὴν φωνὴν ταύτην δέξαιντο. Τοῦτο μὲν οὖν ἐστιν, ὃ τὸν ἀκήρυκτον ἡμῖν καὶ ἄσπονδον πόλεμον ἐπεγείρει. Ἐν τῷ Πνεύματι, φησὶ, τῷ ἁγίῳ τὴν δοξολογίαν ἀποδοτέον τῷ Θεῷ, οὐχὶ δὲ καὶ τῷ Πνεύματι· καὶ ἐκθυμότατα τῆς φωνῆς ταύτης ὡς ταπεινωτικῆς τοῦ Πνεύματος περιέχονται. Περὶ ἧς οὐκ ἄχρηστον καὶ διὰ μακροτέρων εἰπεῖν. Ὧν ἀκούσαντες οὗτοι, θαυμάσαιμεν ἂν, εἰ μὴ ὡς προδότιν αὐτὴν, καὶ πρὸς τὴν τοῦ Πνεύματος δόξαν αὐτομολοῦσαν ἀποκηρύξωσιν.

the word is, if it pleases anyone in doxologies to join the names together with the syllable "and" and so to glorify them, as we have learned in the Gospels at baptism, "Father and Son and Holy Spirit", let it be so; no one will gainsay it. On these terms, if you please, let us lay down our arms. But they would sooner give up their tongues than accept this word. This, then, is what stirs up against us the truceless and implacable war. "In the Holy Spirit," they say, "the doxology is to be rendered to God, but not also to the Spirit"; and they cling most passionately to this word as belittling the Spirit. Concerning it, then, it is not unprofitable to speak at greater length. When they have heard what we say, I should be surprised if they do not cast it off as a traitor and a deserter to the glory of the Spirit.

ΚΕΦΑΛΑΙΟΝ ΚϚʹ. Ὅτι ὁσαχῶς λέγεται τὸ «ἐν,» τοσαυταχῶς καὶ ἐπὶ τοῦ Πνεύματος λαμβάνεται.

CHAPTER XXVI. That in as many senses as «in» is said, in so many is it also taken of the Spirit.

61. Ἐμοὶ τοίνυν σκοπουμένῳ δοκεῖ, ἁπλῆς καὶ συντόμου τῆς ἐκφωνήσεως οὔσης, πολλὰ καὶ ποικίλα εἶναι τὰ δι' αὐτῆς σημαινόμενα. Ὁσαχῶς γὰρ λέγεται τὸ ἐν, τοσαυταχῶς εὑρίσκομεν ταῖς περὶ τοῦ Πνεύματος ἐννοίαις ὑπηρετούμενον. Λέγεται μὲν οὖν τὸ εἶδος ἐν τῇ ὕλῃ εἶναι, καὶ ἡ δύναμις ἐν τῷ δεκτικῷ, καὶ ἡ ἕξις ἐν τῷ κατ' αὐτὴν διακειμένῳ, καὶ πολλὰ τοιαῦτα. Οὐκοῦν, καθὸ μὲν τελειωτικὸν τὸ ἅγιον Πνεῦμα τῶν λογικῶν, ἀπαρτίζον αὐτῶν τὴν ἀκρότητα, τὸν τοῦ εἴδους λόγον ἐπέχει. Ὁ γὰρ μηκέτι κατὰ σάρκα ζῶν, ἀλλὰ Πνεύματι Θεοῦ ἀγόμενος, καὶ υἱὸς Θεοῦ χρηματίζων, καὶ σύμμορφος τῆς εἰκόνος τοῦ Υἱοῦ τοῦ Θεοῦ γενόμενος, πνευματικὸς ὀνομάζεται. Καὶ ὡς ἡ δύναμις τοῦ ὁρᾷν ἐν τῷ ὑγιαίνοντι ὀφθαλμῷ, οὕτως ἡ ἐνέργεια τοῦ Πνεύματος ἐν τῇ κεκαθαρμένῃ ψυχῇ. Διὸ καὶ Παῦλος εὔχεται Ἐφεσίοις, πεφωτισμένους ὀφθαλμοὺς αὐτῶν εἶναι ἐν τῷ Πνεύματι τῆς σοφίας. Καὶ ὡς ἡ τέχνη ἐν τῷ ἀναλαβόντι αὐτὴν, οὕτως ἡ χάρις τοῦ Πνεύματος ἐν τῷ ὑποδεξαμένῳ, ἀεὶ μὲν συμπαροῦσα, οὐχὶ δὲ καὶ ἐνεργοῦσα διηνεκῶς. Ἐπεὶ καὶ ἡ τέχνη δυνάμει μὲν ἐν τῷ τεχνίτῃ ἐστίν· ἐνεργείᾳ δὲ τότε, ὅταν κατ' αὐτὴν ἐνεργῇ. Οὕτω καὶ τὸ Πνεῦμα ἀεὶ μὲν συμπάρεστι τοῖς ἀξίοις, ἐνεργεῖ δὲ κατὰ τὴν χρείαν, ἢ ἐν προφητείαις, ἢ ἐν ἰάμασιν, ἢ ἐν ἄλλοις τισὶ δυνάμεων ἐνεργήμασιν. Ἔτι ὡς ἐν σώμασιν ὑγίεια, ἢ θερμότης, ἢ ὅλως αἱ εὐκίνητοι διαθέσεις· οὕτω καὶ ἐν ψυχῇ πολλάκις ὑπάρχει τὸ Πνεῦμα, τοῖς διὰ τὸ τῆς γνώμης ἀνίδρυτον εὐκόλως, ἣν ἐδέξαντο χάριν ἀπωθουμένοις, μὴ παραμένον, οἷος ἦν ὁ Σαοὺλ, καὶ

61. To me, then, as I consider it, it seems that, although the utterance is simple and short, the things signified through it are many and various. For in as many senses as «in» is said, in so many do we find it serving our conceptions concerning the Spirit. Now the form is said to be in the matter, and the power in that which is receptive [of it], and the habit in that which is disposed according to it, and many such things. Accordingly, in so far as the Holy Spirit is perfective of rational beings, bringing their highest point to completion, He holds the place of the form. For he who no longer lives according to the flesh, but is led by the Spirit of God, and is called a son of God, and has become conformed to the image of the Son of God, is named spiritual. And as the power of seeing is in the healthy eye, so is the operation of the Spirit in the purified soul. Wherefore Paul also prays for the Ephesians, that their eyes be enlightened in the Spirit of wisdom (Eph. 1:17–18). And as the art is in him who has acquired it, so is the grace of the Spirit in him who has received it, always present indeed, yet not also operating continuously. For the art too is in the craftsman in potency, but in act [only] then, when he works according to it. So also the Spirit is always present with the worthy, but operates according to the need, whether in prophecies, or in healings, or in certain other workings of powers. Further, as health or heat, or in general the easily moved dispositions, are in bodies, so also the Spirit is often in the soul, not remaining with those who, through the unsettledness of their judgement, readily thrust away the grace which they received, such as was Saul, and

Editors' notes and page, col. 180

Footnotes

(37) ‹anchor: Ἐν δοξολογίαις (call above the visible foot)› · call in col 180 (Greek only)

Ἐν δοξολογίαις. Sic ope veterum codicum emendavimus quod prave in editis legebatur ἐνδοξολογῆσαι. Non multo post Regius secundus τὴν δόξαν ἀποδοτέον.

"In doxologies." So we have corrected, with the help of the old manuscripts, what was wrongly read in the printed editions as "to glorify in". Not much later the second Royal has "the glory must be rendered".

(printed under page 94)

(38) ‹anchor: Ταπεινωτικῆς (call above the visible foot)› · call in col 180 (Greek only)

Ταπεινωτικῆς. Sic veteres libri pro eo quod erat in editis ταπεινῆς. Mox editi θαυμάσαιμ' ἄν. Reg. secundus ut in textu.

"Belittling." So the old books, in place of "lowly" in the printed editions. Soon after, the printed editions have "I would wonder". The second Royal reads as in the text.

(printed under page 94)

(39) ‹anchor: μὴ παραμένον› · call in col 180 (Greek only)

Μὴ παραμένον. Haec addidimus ex Regio secundo, ac prorsus necessaria sunt ad Basilii sensum.

"Not remaining." We have added these words from the second Royal manuscript, and they are altogether necessary to Basil's meaning.

(printed under page 94)

Page

running head: S. BASILII MAGNI 180
marginal letters: A beside "τῆς φωνῆς ὑπαρχούσης"; B beside "-ξωσιν." (ἀποκηρύξωσιν); C beside "ἅγιον Πνεῦμα τῶν λογικῶν"; D beside "ἐνεργῇ. Οὕτω καὶ τὸ Πνεῦμα"
old-edition numerals: (none in the Greek column; 51 in the facing Latin)

PG 32:181

οἱ ἑβδομήκοντα πρεσβύτεροι τῶν υἱῶν Ἰσραὴλ, πλὴν τοῦ Ἐλδὰδ καὶ Μωδὰδ (τούτοις γὰρ μόνοις ἐκ πάντων φαίνεται παραμεῖναν τὸ Πνεῦμα), καὶ ὅλως εἴ τις τούτοις τὴν προαίρεσιν παραπλήσιος. Καὶ ὡς ὁ λόγος δὲ ἐν ψυχῇ, ποτὲ μὲν ὡς τὸ ἐγκάρδιον νόημα, ποτὲ δὲ ὡς ὁ προφερόμενος διὰ γλώσσης, οὕτω τὸ Πνεῦμα τὸ ἅγιον· νῦν μὲν ὅταν συμμαρτυρῇ τῷ Πνεύματι, καὶ ὅταν κράζῃ ἐν ταῖς καρδίαις ἡμῶν· Ἀββᾶ ὁ Πατήρ· νῦν δὲ ὅταν λαλῇ ὑπὲρ ἡμῶν, κατὰ τὸ εἰρημένον, ὅτι Οὐχ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς τὸ λαλοῦν ἐν ὑμῖν. Ἤδη δὲ καὶ ὡς ὅλον ἐν μέρεσι, νοεῖται τὸ Πνεῦμα κατὰ τὴν τῶν χαρισμάτων διανομήν. Πάντες γὰρ ἀλλήλων ἐσμὲν μέλη, ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τοῦ Θεοῦ τὴν δοθεῖσαν ἡμῖν διάφορα. Διὰ τοῦτο Οὐ δύναται ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρὶ, Χρείαν σου οὐκ ἔχω· ἢ πάλιν ἡ κεφαλὴ τοῖς ποσὶ, Χρείαν ὑμῶν οὐκ ἔχω. Ἀλλὰ πάντα μὲν ὁμοῦ συμπληροῖ τὸ σῶμα τοῦ Χριστοῦ ἐν τῇ ἑνότητι τοῦ Πνεύματος· ἀλλήλοις δὲ ἀναγκαίαν τὴν ἐκ τῶν χαρισμάτων ἀντιδίδωσιν ὠφέλειαν. Ὁ μὲν γὰρ Θεὸς ἔθετο τὰ μέλη ἐν τῷ σώματι, ἓν ἕκαστον αὐτῶν καθὼς ἠθέλησε. Τὰ μέντοι μέλη τὸ αὐτὸ μεριμνῶσιν ὑπὲρ ἀλλήλων, κατὰ τὴν πνευματικὴν κοινωνίαν τῆς συμπαθείας αὐτοῖς ὑπαρχούσης. Διόπερ Εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται ἓν μέλος, συγχαίρει πάντα τὰ μέλη. Καὶ ὡς μέρη δὲ ἐν ὅλῳ, οἱ καθ' ἕνα ἐσμὲν ἐν τῷ Πνεύματι· ὅτι οἱ πάντες ἐν ἑνὶ σώματι, εἰς ἓν Πνεῦμα ἐβαπτίσθημεν.

the seventy elders of the sons of Israel, except Eldad and Modad (for to these alone of them all does the Spirit appear to have remained) (Num. 11:25–26), and in general anyone like these in his choice. And as the word is in the soul, now as the thought in the heart, now as that which is uttered through the tongue, so the Holy Spirit [is in us]: at one time when He bears witness with our spirit, and when He cries in our hearts, Abba, Father (Rom. 8:16, 15); at another when He speaks on our behalf, according to what is said, that It is not you that speak, but the Spirit of the Father that speaks in you (Matt. 10:20). And again the Spirit is conceived also as a whole in parts, according to the distribution of the gifts. For we are all members of one another, having gifts differing according to the grace of God that was given to us. Therefore The eye cannot say to the hand, I have no need of you; or again the head to the feet, I have no need of you (1 Cor. 12:21). But all together fill up the body of Christ in the unity of the Spirit, and render to one another the necessary benefit that comes from the gifts. For God set the members in the body, every one of them as He willed. The members, however, have the same care for one another, according to the spiritual communion of sympathy that is theirs. Wherefore, Whether one member suffers, all the members suffer with it; or one member is glorified, all the members rejoice with it (1 Cor. 12:26). And as parts in a whole, so are we severally in the Spirit; because we all in one body were baptized into one Spirit.

62. Ὃ δὲ παράδοξον μὲν εἰπεῖν, ἀληθὲς δὲ οὐδενὸς ἔλαττον, ὅτι καὶ ὡς χώρα τῶν ἁγιαζομένων πολλάκις τὸ Πνεῦμα λέγεται. Καὶ φανήσεται οὐδὲ οὗτος ὁ τρόπος κατασμικρύνων τὸ Πνεῦμα, ἀλλὰ μᾶλλον δοξάζων. Τὰ γάρ τοι σωματικὰ τῶν ὀνομάτων καὶ ἐπὶ τὰς πνευματικὰς ἐννοίας ἐναργείας ἕνεκεν πολλάκις ὁ λόγος μετακομίζει. Τετηρήκαμεν οὖν καὶ ἐπὶ τοῦ Θεοῦ τὸν Ψαλμῳδὸν λέγοντα· Γενοῦ μοι εἰς Θεὸν ὑπερασπιστὴν, καὶ εἰς τόπον ὀχυρὸν τοῦ σῶσαί με. Περὶ δὲ τοῦ Πνεύματος, Ἰδοὺ τόπος, φησὶ, παρ' ἐμοὶ, καὶ στῆθι ἐπὶ τῆς πέτρας· τί ἄλλο λέγων τὸν τόπον ἢ τὴν ἐν Πνεύματι θεωρίαν, ἐν ᾗ γενόμενος, ἐδύνατο ἰδεῖν γνωστῶς ἐμφανιζόμενον αὐτῷ τὸν Θεὸν ὁ Μωϋσῆς; Οὗτός ἐστιν ὁ τόπος ὁ τῆς ἀληθινῆς λατρείας ἴδιος. Πρόσεχε γὰρ, φησὶ. μὴ ἀνενέγκῃς τὰ ὁλοκαυτώματά σου ἐν παντὶ τόπῳ, ἀλλ' ἐν τῷ τόπῳ, ᾧ ἂν ἐκλέξηται Κύριος ὁ Θεός σου. Ποῖον οὖν ἐστιν ὁλοκαύτωμα πνευματικόν; Ἡ θυσία τῆς αἰνέσεως. Ἐν ποίῳ δὲ

62. But what is paradoxical to say, yet no less true than anything, is that the Spirit is often spoken of also as the place of those who are being sanctified. And not even this manner [of speaking] will appear to belittle the Spirit, but rather to glorify Him. For Scripture often carries the bodily names over to spiritual conceptions as well, for the sake of vividness. We have observed, then, the Psalmist saying even of God: Be to me a protecting God, and a strong place to save me (Ps. 30:3). And concerning the Spirit: Behold, He says, a place beside me, and stand upon the rock (Exod. 33:21). What else does He mean by the place than the contemplation in the Spirit, in which Moses, having come to be, was able to see God manifesting Himself to him knowably? This is the place proper to true worship. For Take heed, He says, that you offer not your whole burnt offerings in every place, but in the place which the Lord your God shall choose (Deut. 12:13). What then is a spiritual whole burnt offering? The sacrifice of praise (Ps. 49:14). And in what

Editors' notes and page, col. 181

Footnotes

(40) ‹anchor: Ἐγκάρδιον (call above the visible foot)› · call in col 181 (Greek only)

Ἐγκάρδιον. Ita mss. codices. Editi ἐν καρδίᾳ. Mox editi addunt ἡμῶν post Πνεύματι, quae vox deest in omnibus nostris mss. nec necessaria videtur, cum paulo post repetatur.

"Within the heart." So the manuscripts. The printed editions have "in the heart". Soon after, the printed editions add "our" after "Spirit", a word missing in all our manuscripts and not seemingly necessary, since it is repeated a little later.

(printed under page 95)

(41) ‹anchor: οὐδενὸς ἔλαττον› · call in col 181 (Greek only)

Οὐδενὸς ἔλαττον. Duo codices οὐδὲν ἔλαττον.

"Less than nothing [else]," i.e. "no less". Two manuscripts have "nothing less".

(printed under page 95)

(42) ‹anchor: ὁ τρόπος› · call in col 181 (Greek only)

Ὁ τρόπος. Sic mss. sex. Editi ὁ λόγος. Mox editi τὰ μέντοι, et paulo post ἐνεργείας ἕνεκεν. Mss. ut in textu.

"The manner." So six manuscripts. The printed editions have "the word". Soon after, the printed editions have "the ... however", and a little later "for the sake of operation". The manuscripts read as in the text.

(printed under page 95)

(43) ‹anchor: ἴδιος› · call in col 181 (Greek only)

Ἴδιος. Editio Basileensis ἀΐδιος, quod recte emendatum in Parisiensi. Mox editi μὴ ἐνέγκῃς τὸ ὁλοκαύτωμα, et ἐν τῷ τόπῳ, τῷ ἐάν. Codices mss. ut in textu.

"Proper." The Basel edition has "everlasting", which was rightly corrected in the Paris edition. Soon after, the printed editions have "do not bring the burnt offering", and "in the place, to which if". The manuscripts read as in the text.

(printed under page 95)

PG 32:182

Editors' notes and page, col. 182

Footnotes

78 ‹anchor: not visible on this page foot› · call in col 182 Num. XI, 25, 26.

Numbers 11:25–26.

79 ‹anchor: not visible on this page foot› · call in col 182 Rom. VIII, 16, 15.

Romans 8:16, 15.

80 ‹anchor: not visible on this page foot› · call in col 182 Matth. X, 20.

Matthew 10:20.

81 ‹anchor: not visible on this page foot› · call in col 182 I Cor. XII, 21.

1 Corinthians 12:21.

82 ‹anchor: omnia membra› · call in col 182 ibid. 26.

Ibid., verse 26.

83 ‹anchor: salvum me facias› · call in col 182 Psal. XXX, 3.

Psalm 30:3 (Vulgate numbering).

84 ‹anchor: super petram› · call in col 182 Exod. XXXIII, 21.

Exodus 33:21.

85 ‹anchor: Dominus Deus tuus› · call in col 182 Deut. XII, 13.

Deuteronomy 12:13.

86 ‹anchor: Sacrificium laudis› · call in col 182 Psal. XLIX, 14.

Psalm 49:14 (Vulgate numbering).

(printed under page 95)

Footnotes

87 ‹anchor: not visible on this page foot› · call in col 183 Joan. IV, 23.

John 4:23.

88 ‹anchor: not visible on this page foot› · call in col 183 Gen. XXVIII, 16.

Genesis 28:16.

89 ‹anchor: not visible on this page foot› · call in col 183 II Cor. II, 17.

2 Corinthians 2:17.

90 ‹anchor: not visible on this page foot› · call in col 183 II Cor. XIII, 3.

2 Corinthians 13:3.

(printed under page 96)

Page

running head: S. BASILII MAG[NI] (cut at the image's right edge)
marginal letters: A Quo in loco hoc offeremus; B multifariam variisque rationibus (letters printed in the gutter between this column and col. 184); C, D not read (top image only)
old-edition numerals: 53 before inesse
other: FACING LATIN VERSION, NOT SET

PG 32:184

τόπῳ ταύτην προσφέρομεν, ἢ ἐν τῷ Πνεύματι τῷ ἁγίῳ; Ποῦ τοῦτο μεμαθήκαμεν; Παρ' αὐτοῦ τοῦ Κυρίου λέγοντος, ὅτι Οἱ ἀληθινοὶ προσκυνηταὶ ἐν Πνεύματι καὶ ἀληθείᾳ προσκυνήσουσι τῷ Πατρί. Τοῦτον τὸν τόπον ἰδὼν ὁ Ἰακὼβ, ἔφη, ὅτι Κύριος ἐν τῷ τόπῳ τούτῳ. Ὥστε τὸ Πνεῦμα τόπος ἀληθῶς τῶν ἁγίων. Καὶ ὁ ἅγιος τόπος οἰκεῖος τῷ Πνεύματι ἐμπαρέχων ἑαυτὸν πρὸς ἐνοίκησιν τὴν μετὰ Θεοῦ, καὶ ναὸς αὐτοῦ χρηματίζων. Ὡς γὰρ ἐν Χριστῷ λαλεῖ Παῦλος· Κατενώπιον γὰρ, φησὶ, Θεοῦ ἐν Χριστῷ λαλοῦμεν· καὶ Χριστὸς ἐν Παύλῳ, ὡς αὐτὸς λέγει· Ἢ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; οὕτω καὶ ἐν Πνεύματι λαλεῖ τὰ μυστήρια, καὶ τὸ Πνεῦμα πάλιν λαλεῖ ἐν αὐτῷ.

place do we offer it, if not in the Holy Spirit? Where have we learned this? From the Lord Himself, saying that The true worshippers shall worship the Father in Spirit and truth (John 4:23). Having seen this place, Jacob said that The Lord is in this place (Gen. 28:16). So the Spirit is truly the place of the saints. And the holy man is a place proper to the Spirit, offering himself for the indwelling with God, and being called His temple. For as Paul speaks in Christ (For in the sight of God, he says, we speak in Christ (2 Cor. 2:17)), and Christ in Paul, as he himself says, Or do you seek a proof of Christ Who speaks in me? (2 Cor. 13:3) so also he speaks the mysteries in the Spirit, and the Spirit in turn speaks in him.

63. Ἐν μὲν οὖν τοῖς γεννητοῖς οὕτω πολυμερῶς καὶ πολυτρόπως ἐνεῖναι λέγεται τὸ Πνεῦμα· Πατρὶ δὲ καὶ Υἱῷ οὐχὶ ἐνεῖναι μᾶλλον, ἀλλὰ συνεῖναι εἰπεῖν εὐσεβέστερον. Ἡ μὲν γὰρ παρ' αὐτοῦ χάρις οἰκοῦντος ἐν τοῖς ἀξίοις, καὶ ἐνεργοῦντος τὰ ἑαυτοῦ, καλῶς ἐνυπάρχειν τοῖς δεκτικοῖς αὐτοῦ λέγεται· ἡ δὲ προαιώνιος ὕπαρξις, καὶ ἄπαυστος διαμονὴ, μεθ' Υἱοῦ καὶ Πατρὸς θεωρουμένη, τὰς τῆς ἀϊδίου συναφείας προσηγορίας ἐπιζητεῖ. Τὸ γὰρ κυρίως καὶ ἀληθῶς συνυπάρχειν ἐπὶ τῶν ἀχωρίστως ἀλλήλοις συνόντων λέγεται. Τὴν γὰρ θερμότητα τῷ μὲν πυρακτωθέντι σιδήρῳ ἐνυπάρχειν φαμέν· αὐτῷ δὲ τῷ πυρὶ συνυπάρχειν. Καὶ τὴν μὲν ὑγίειαν τῷ σώματι ἐνυπάρχειν, τὴν δὲ ζωὴν τῇ ψυχῇ συνυπάρχειν. Ὥστε ὅπου μὲν οἰκεία καὶ συμφυὴς καὶ ἀχώριστος ἡ κοινωνία, σημαντικωτέρα φωνὴ ἡ σὺν, τῆς ἀχωρίστου κοινωνίας τὴν διάνοιαν ὑποβάλλουσα· ὅπου δὲ προσγίνεσθαι ἡ ἀπ' αὐτοῦ χάρις καὶ πάλιν ἀπογίνεσθαι πέφυκεν, οἰκείως καὶ ἀληθῶς τὸ ἐνυπάρχειν λέγεται, κἂν τοῖς δεξαμένοις πολλάκις διὰ τὸ ἑδραῖον τῆς περὶ τὸ καλὸν διαθέσεως ἡ ἀπ' αὐτοῦ χάρις διαρκὴς παραμένῃ. Ὥστε ὅταν μὲν τὴν οἰκείαν ἀξίαν τοῦ Πνεύματος ἐννοῶμεν, μετὰ Πατρὸς καὶ Υἱοῦ αὐτὸ θεωροῦμεν· ὅταν δὲ τὴν εἰς τοὺς μετόχους ἐνεργουμένην χάριν ἐνθυμηθῶμεν, ἐν ἡμῖν εἶναι τὸ Πνεῦμα λέγομεν. Καὶ ἥ γε προσαγομένη δοξολογία παρ' ἡμῶν ἐν τῷ Πνεύματι οὐχὶ τῆς ἐκείνου ἀξίας ὁμολογίαν ἔχει, ἀλλὰ τῆς ἡμετέρας αὐτῶν ἀσθενείας ἐξομολόγησιν· δεικνύντων, ὅτι οὔτε δοξάσαι ἀφ' ἑαυτῶν ἱκανοί ἐσμεν, ἀλλ' ἡ ἱκανότης ἡμῶν ἐν τῷ Πνεύματι τῷ ἁγίῳ, ἐν ᾧ δυναμωθέντες, τὴν ὑπὲρ ὧν εὐηργετήθημεν, τῷ Θεῷ ἡμῶν εὐχαριστίαν ἀποπληροῦμεν· κατὰ τὸ μέτρον τῆς ἀπὸ κακίας καθαρότητος, ἕτερος ἑτέρου πλέον ἢ ἔλαττον τῆς ἐκ τοῦ Πνεύματος βοηθείας μεταλαμβάνοντες, εἰς τὸ προσφέρειν τὰς θυσίας τῆς αἰνέσεως τῷ Θεῷ. Καθ' ἕνα μὲν οὖν τρόπον

63. In created things, then, the Spirit is said to be in them in this way, in many parts and in many manners; but with regard to the Father and the Son it is more reverent to say, not that He is in them, but rather that He is with them. For the grace from Him, as He dwells in the worthy and works what is His own, is rightly said to be present in those who are receptive of Him; but His existence before the ages, and His unceasing abiding, contemplated with the Son and the Father, call for the terms of everlasting conjunction. For to co-exist, properly and truly, is said of things that are with one another inseparably. For we say that heat is present in the iron that has been made red-hot, but that it co-exists with the fire itself; and that health is present in the body, but that life co-exists with the soul. So where the communion is proper and connatural and inseparable, the word with is the more expressive, suggesting the thought of inseparable communion; but where the grace from Him is of such a nature as to come and again to go, to be present in is said properly and truly, even if the grace from Him often remains lasting in those who have received it, through the steadfastness of their disposition towards the good. So when we consider the proper dignity of the Spirit, we contemplate Him with the Father and the Son; but when we reflect on the grace that works in those who share in Him, we say that the Spirit is in us. And the doxology offered by us in the Spirit does not carry a profession of His dignity, but a confession of our own weakness, as we show that we are not sufficient even to glorify [Him] of ourselves, but our sufficiency is in the Holy Spirit; empowered in Him, we render to our God the thanksgiving for the benefits we have received, according to the measure of our purity from wickedness, one partaking more or less than another of the help that is from the Spirit, so as to offer the sacrifices of praise to God. In one manner, then,

Editors' notes and page, col. 184

Footnotes

(44) ‹anchor: Προσφέρομεν ἤ (call above the visible foot)› · call in col 184 (Greek only)

Προσφέρομεν ἤ. Vocula addita ex quatuor mss.

"We offer, or." The little word ("or") is added from four manuscripts.

(printed under page 96)

(45) ‹anchor: Τόπος οἰκεῖος (call above the visible foot)› · call in col 184 (Greek only)

Τόπος οἰκεῖος. Pro his vocibus, quae in nostris sex codicibus leguntur, habebant editi καὶ οἶκος.

"A proper place." In place of these words, which are read in our six manuscripts, the printed editions had "and a house".

(printed under page 96)

(46) ‹anchor: Ἡ δοκιμήν (call above the visible foot)› · call in col 184 (Greek only)

Ἡ δοκιμήν. Ita mss. quinque. Editi εἰ δοκιμήν.

"Or a proof." So five manuscripts. The printed editions have "if a proof".

(printed under page 96)

(47) ‹anchor: Γεννητοῖς (call above the visible foot)› · call in col 184 (Greek only)

Γεννητοῖς. Sic mss. codices. Editi γενητοῖς. Sed discrimen illud parvi momenti.

"Begotten things." So the manuscripts. The printed editions have "things that have come to be" (single ν). But that difference is of little moment.

(printed under page 96)

(48) ‹anchor: Ἀϊδίου συναφείας (call above the visible foot)› · call in col 184 (Greek only)

Ἀϊδίου συναφείας. Editi ἀϊδίου δυνάμεως καὶ συναφείας. Quod erratum ope veterum codicum sustulimus.

"Of everlasting conjunction." The printed editions have "of everlasting power and conjunction". We have removed this error with the help of the old manuscripts.

(printed under page 96)

(49) ‹anchor: ἡ σύν› · call in col 184 (Greek only)

Φωνὴ ἡ σύν. Postrema vocula ex Regio secundo addita.

"The word 'with'." The last little word is added from the second Royal manuscript.

(printed under page 96)

(50) ‹anchor: ἕτερος ἑτέρου› · call in col 184 (Greek only)

Ἕτερος ἑτέρου. Editi Ἕτερος γὰρ ἑτέρου... μεταλαμβάνομεν, quod auctoritate veterum codicum freti mutavimus.

"One than another." The printed editions have "For one than another ... we partake", which, relying on the authority of the old manuscripts, we have changed.

(printed under page 96)

PG 32:185

οὕτως εὐσεβῶς ἐν Πνεύματι τὴν εὐχαριστίαν ἀποπληροῦμεν. Καίτοι καὶ τοῦτο οὐκ ἀβαρὲς, αὐτόν τινα ἑαυτῷ μαρτυρεῖν, ὅτι Πνεῦμα Θεοῦ ἐν ἐμοὶ, καὶ διὰ τῆς ἀπ' αὐτοῦ χάριτος σοφισθεὶς ἀναφέρω τὴν δόξαν. Παύλῳ γὰρ πρέπουσα ἡ φωνή· Δοκῶ γὰρ κἀγὼ Πνεῦμα Θεοῦ ἔχειν· καὶ πάλιν· Τὴν καλὴν παρακαταθήκην φύλαξον διὰ Πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν· καὶ περὶ τοῦ Δανιὴλ· ὅτι Πνεῦμα Θεοῦ ἅγιον ἐν αὐτῷ· καὶ εἴ τις ἐκείνοις τὴν ἀρετὴν παραπλήσιος.

we thus reverently render the thanksgiving in the Spirit. And yet even this is not free of offence, that someone should bear witness of himself that the Spirit of God is in me, and that, made wise through the grace from Him, I offer up the glory. For the saying befits Paul: For I think that I too have the Spirit of God (1 Cor. 7:40); and again: Guard the good deposit through the Holy Spirit Who dwells in us (2 Tim. 1:14); and [it is said] of Daniel that the holy Spirit of God is in him (Dan. 5:11); and [it befits] anyone like those men in virtue.

64. Δεύτερος δὲ νοῦς, οὐδὲ αὐτὸς ἀπόβλητος· ὅτι ὥσπερ ἐν τῷ Υἱῷ ὁρᾶται ὁ Πατὴρ, οὕτως ὁ Υἱὸς ἐν τῷ Πνεύματι. Ἡ τοίνυν ἐν τῷ Πνεύματι προσκύνησις τὴν ὡς ἐν φωτὶ γινομένην τῆς διανοίας ἡμῶν ἐνέργειαν ὑποβάλλει, ὡς ἐκ τῶν πρὸς τὴν Σαμαρεῖτιν εἰρημένων ἂν μάθοις. Ἐν τόπῳ γὰρ εἶναι τὴν προσκύνησιν ἐκ τῆς ἐγχωρίου συνηθείας ἠπατημένην ὁ Κύριος ἡμῶν μεταδιδάσκων, ἐν Πνεύματι καὶ ἀληθείᾳ χρῆναι προσκυνεῖν ἔφησεν, ἑαυτὸν λέγων δηλαδὴ τὴν ἀλήθειαν. Ὥσπερ οὖν ἐν τῷ Υἱῷ προσκύνησιν λέγομεν, τὴν ὡς ἐν εἰκόνι τοῦ Θεοῦ καὶ Πατρὸς, οὕτω καὶ ἐν τῷ Πνεύματι, ὡς ἐν ἑαυτῷ δεικνύντι τὴν τοῦ Κυρίου θεότητα. Διὸ καὶ ἐν τῇ προσκυνήσει ἀχώριστον ἀπὸ Πατρὸς καὶ Υἱοῦ τὸ Πνεῦμα τὸ ἅγιον. Ἔξω μὲν γὰρ ὑπάρχων αὐτοῦ, οὐδὲ προσκυνήσεις τὸ παράπαν· ἐν αὐτῷ δὲ γενόμενος οὐδενὶ τρόπῳ ἀποχωρίσεις ἀπὸ Θεοῦ· οὐ μᾶλλόν γε, ἢ τῶν ὁρατῶν ἀποστήσεις τὸ φῶς· ἀδύνατον γὰρ ἰδεῖν τὴν εἰκόνα τοῦ Θεοῦ τοῦ ἀοράτου, μὴ ἐν τῷ φωτισμῷ τοῦ Πνεύματος. Καὶ τὸν ἐνατενίζοντα τῇ εἰκόνι ἀμήχανον τῆς εἰκόνος ἀποχωρίσαι τὸ φῶς. Τὸ γὰρ τοῦ ὁρᾷν αἴτιον ἐξ ἀνάγκης συγκαθορᾶται τοῖς ὁρατοῖς. Ὥστε οἰκείως καὶ ἀκολούθως διὰ μὲν τοῦ φωτισμοῦ τοῦ Πνεύματος τὸ ἀπαύγασμα τῆς δόξης τοῦ Θεοῦ καθορῶμεν· διὰ δὲ τοῦ χαρακτῆρος ἐπὶ τὴν οὗ ἐστιν ὁ χαρακτὴρ καὶ ἡ ἰσότυπος σφραγὶς ἀναγόμεθα.

64. But there is a second sense, itself not to be rejected either: that as the Father is seen in the Son, so the Son [is seen] in the Spirit. Worship in the Spirit, therefore, suggests the activity of our mind as taking place in light, as you may learn from what was said to the Samaritan woman (John 4:24). For our Lord, teaching her better, since she had been deceived by the custom of her country into [thinking] that worship is in a place, said that one must worship in Spirit and truth, plainly calling Himself the truth. As, then, we speak of worship in the Son as in the image of God and the Father, so also in the Spirit, as in one who shows in Himself the Godhead of the Lord. Wherefore in worship too the Holy Spirit is inseparable from the Father and the Son. For if you are outside Him, you will not worship at all; but once you have come to be in Him, you will in no way separate Him from God, any more than you will take the light away from the things that are seen; for it is impossible to see the image of the invisible God except in the illumination of the Spirit. And for one who gazes intently on the image it is impossible to separate the light from the image. For the cause of seeing is of necessity seen together with the things seen. So, fittingly and consistently, through the illumination of the Spirit we behold the radiance of the glory of God, and through the impress we are led up to Him Whose impress and seal of equal form it is.

ΚΕΦΑΛΑΙΟΝ ΚΖʹ. Πόθεν ἡ «σὺν» ἤρξατο συλλαβὴ, καὶ ποίαν δύναμιν ἔχει, ἐν ᾧ καὶ τὰ περὶ τῶν ἀγράφων τῆς Ἐκκλησίας νομίμων.]

CHAPTER XXVII. Whence the syllable «with» took its beginning, and what force it has; wherein also [are treated] the matters concerning the unwritten ordinances of the Church.

65. Τίνος οὖν ἕνεκεν, φασὶν, ἰδίως προσηκούσης τῷ Πνεύματι τῆς ἐν συλλαβῆς, καὶ εἰς πᾶσαν ἡμῖν τὴν περὶ αὐτοῦ ἔννοιαν ἐξαρκούσης, τὴν καινὴν ταύτην ὑμεῖς συλλαβὴν ἐπεισηγάγετε, σὺν τῷ Πνεύματι λέγοντες, καὶ οὐχ, ἐν τῷ Πνεύματι τῷ ἁγίῳ, οὔτε ἄλλως ἀναγκαῖα, οὔτε νενομισμένα ταῖς Ἐκκλησίαις φθεγγόμενοι; Ὡς μὲν οὖν οὐχὶ ἀποκληρωτικῶς τῷ ἁγίῳ Πνεύματι ἡ ἐν συλλαβὴ διενήνοχεν, ἀλλὰ κοινὴ Πατρός ἐστι καὶ Υἱοῦ, [ἐν τοῖς κατόπιν εἴρηται. Οἶμαι δὲ κἀκεῖνο ἀρκούντως εἰρῆσθαι, ὅτι οὐ μόνον οὐκ ἀφαιρεῖταί τι τῆς ἀξίας τοῦ Πνεύματος, ἀλλὰ καὶ πρὸς τὸ μέγιστον ὕψος τῶν μὴ πάντη

65. Why then, they say, when the syllable «in» belongs properly to the Spirit and suffices us for every conception concerning Him, have you brought in this new syllable, saying with the Spirit, and not, in the Holy Spirit, uttering [words] neither otherwise necessary nor customary in the Churches? Now, that the syllable «in» has not been allotted exclusively to the Holy Spirit, but is common to the Father and the Son, has been said earlier. And I think that this too has been sufficiently said, that not only does it take nothing away from the dignity of the Spirit, but also, up to the greatest height, in the case of those who are not altogether

Editors' notes and page, col. 185

Footnotes

(51) ‹anchor: οὐδενὶ τρόπῳ› · call in col 185 (Greek only)

Οὐδενι τροπῳ... ἢ τῶν. Sic mss. sex. Editi οὐδενὶ τόπῳ...

"In no manner ... than the." So six manuscripts. The printed editions have "in no place ...". (The lemma is printed without its accents.)

(printed under page 97)

(52) ‹anchor: σὺν τῷ Πνεύματι› · call in col 185 (Greek only)

Σὺν τῷ. Editi οἱ σὺν τῷ. Sed primus ille articulus abest a veteribus libris.

"With the." The printed editions have "you who [say] with the". But that first article is absent from the old books.

(printed under page 97)

Footnotes

91 ‹anchor: not visible on this page foot› · call in col 186 I Cor. VII, 40.

1 Corinthians 7:40.

92 ‹anchor: not visible on this page foot› · call in col 186 II Tim. I, 14.

2 Timothy 1:14.

93 ‹anchor: not visible on this page foot› · call in col 186 Dan. V. 11.

Daniel 5:11.

94 ‹anchor: not visible on this page foot› · call in col 186 Joan. IV, 24.

John 4:24.

(printed under page 97)

Footnotes

(53) ‹anchor: not visible› · call in col 187

Καὶ ὅπως. Ita mss. Editi καὶ πῶς.

Καὶ ὅπως ("and how"). So the manuscripts. The printed editions have καὶ πῶς.

(printed under page 98)

(54) ‹anchor: not visible› · call in col 187

Οὐκοῦν. Hoc additum est pluribus mss. Editi ὅστις γε κἄν. Ibidem nonnulli codices habent θεσμῶν Ἐκκλησίας.

Οὐκοῦν ("then surely"). This is added from several manuscripts. The printed editions have ὅστις γε κἄν. In the same place some codices have θεσμῶν Ἐκκλησίας ("ordinances of the Church").

(printed under page 98)

(55) ‹anchor: not visible› · call in col 187

Μνησθῶ. Unus codex μνησθῶμεν. Ibidem duo codices τοῦ τύπῳ.

Μνησθῶ ("I mention"). One codex has μνησθῶμεν ("we mention"). In the same place two codices have τοῦ τύπῳ.

(printed under page 98)

(56) ‹anchor: not visible› · call in col 187

Ἐπὶ τῇ ἀναδείξει. Non respicit Basilius ad ritum ostensionis Eucharistiae, ut multi existimarunt, sed potius ad verba, Liturgiae ipsi ascripta, cum petit sacerdos, ut veniat Spiritus sanctus ἁγιάσαι καὶ ἀναδεῖξαι τὸν μὲν ἄρτον τοῦτον αὐτὸ τὸ τίμιον σῶμα τοῦ Κυρίου. Haec autem verba, ἐπὶ τῇ ἀναδείξει, sic reddit Erasmus, cum ostenditur. Vituperat eum Ducaeus, sicque ipse vertit, cum conficitur, atque hanc interpretationem multis exemplis confirmat. Videtur tamen nihil prorsus vitii habitura haec interpretatio, Invocationis verba cum ostenditur panis Eucharistiae, id est cum panis non jam panis est, sed panis Eucharistiae, sive corpus Christi ostenditur; et in liturgia, Ut sanctificet et ostendat hunc quidem panem, ipsum pretiosum corpus Domini. Nam 1° Cur eam vocem reformidemus, qua Latini uti non dubitant, ubi de Eucharistia loquuntur? quale est illud Cypriani in epistola 63 ad Caecilium: Vino Christi sanguis ostenditur. Sic etiam Tertullianus, I Marc., c. 14: Panem quo ipsum corpus suum repraesentat. 2° Ut Graece, ἀναδεῖξαι, ἀποφαίνειν, ita etiam Latine, ostendere, corpus Christi praesens in Eucharistia significatione quodam modo exprimit. Hoc enim verbum non solum panem fieri corpus Domini significat, sed etiam fidem nostram excitat, ut illud corpus sub specie panis videndum, tegendum, adorandum ostendi credamus. Quemadmodum Irenaeus, cum ait lib. IV, cap. 33: Accipiens panem suum corpus esse confitebatur, et temperamentum calicis suum sanguinem confirmavit, non solum mutationem panis et vini in corpus et sanguinem Christi exprimit, sed ipsam etiam Christi asseverationem, quae hanc nobis mutationem persuadet: sic qui corpus Christi in Eucharistia ostendi et repraesentari dicunt, non modo jejune et exiliter loqui non videntur, sed etiam acriores Christi praesentis adorandi stimulos subjicere. Poterat ergo retineri interpretatio Erasmi; sed quia viris eruditis displicuit, satius visum est quid sentirem in hac nota exponere. — Vide Addenda.

Ἐπὶ τῇ ἀναδείξει ("at the showing forth"). Basil is not referring to a rite of showing the Eucharist, as many have thought, but rather to the words ascribed to the Liturgy itself, where the priest asks that the Holy Spirit come "to sanctify and to show forth this bread as the very precious body of the Lord." These words, ἐπὶ τῇ ἀναδείξει, Erasmus renders "when it is shown." Ducaeus faults him, and himself translates "when it is consecrated," and supports this interpretation with many examples. Yet this interpretation seems to have no fault at all: "the words of invocation when the bread of the Eucharist is shown," that is, when the bread is no longer bread but the bread of the Eucharist, or the body of Christ, is shown; and in the liturgy, "that he may sanctify and show this bread to be the very precious body of the Lord." For, first, why should we shrink from a word which the Latins do not hesitate to use when they speak of the Eucharist? Such is Cyprian's phrase in Letter 63, to Caecilius: "In the wine the blood of Christ is shown." So too Tertullian, Against Marcion I, ch. 14: "the bread by which he represents his very body." Secondly, as the Greek ἀναδεῖξαι, ἀποφαίνειν, so also the Latin ostendere in a certain way expresses by its meaning the body of Christ present in the Eucharist. For this word signifies not only that the bread becomes the body of the Lord, but also stirs our faith to believe that this body is shown under the appearance of bread, to be seen, touched (as printed: tegendum, "covered"), and adored. Just as Irenaeus, when he says in Book IV, ch. 33, "Taking bread he confessed it to be his body, and the mixture of the cup he affirmed to be his blood," expresses not only the change of the bread and wine into the body and blood of Christ but also Christ's own affirmation, which persuades us of this change: so those who say that the body of Christ is shown and represented in the Eucharist not only do not seem to speak meagrely and thinly, but even to supply sharper incentives to adore Christ present. Erasmus's interpretation could therefore have been kept; but since it displeased learned men, it seemed better to set out my view in this note. — See the Addenda.

(printed under page 98)

(57) ‹anchor: Τί δέ; αὐτὴν› · call in col 187

Τί δέ; αὐτήν. Reg. secundus Τίς δὲ αὐτοῦ τοῦ ἐλαίου τὴν χρίσιν λόγος, etc. Duo mss. τὴν χρῆσιν, olei usum. Mox unus codex ἄλλα τε ὅσα.

Τί δέ; αὐτήν ("What then? The very [anointing]"). The second Regius has Τίς δὲ αὐτοῦ τοῦ ἐλαίου τὴν χρίσιν λόγος, etc. Two manuscripts have τὴν χρῆσιν, "the use of the oil." Just after, one codex has ἄλλα τε ὅσα.

(printed under page 98)

(58) ‹anchor: καὶ ἀπεριεργάστῳ› · call in col 187

Ἀπεριεργάστῳ. Duo mss. ἀπεριέργῳ. Mox editi ἐκεῖνοι. Quatuor mss. ut in textu.

Ἀπεριεργάστῳ ("unprying"). Two manuscripts have ἀπεριέργῳ. Just after, the printed editions have ἐκεῖνοι. Four manuscripts read as in the text.

(printed under page 98)

Page

running head: 187 S. BASILII MAGNI
marginal letters: A tiones eorum, qui non prorsus mente corrupti sunt.; B cationem ad nudum nomen contrahemus.; C accipit. Ex quibus scriptis? Nonne a tacita secre-; D (footnote 56) runt, sed potius ad verba, Liturgiae ipsi ascriptae,
old-edition numerals: 55 after panis

PG 32:188

ἐνδιαστρόφων τοὺς λογισμοὺς ἐπανάγει. Λειπόμενον δέ ἐστι περὶ τῆς σὺν, ὁπόθεν ἤρξατο, καὶ τίνα δύναμιν ἔχει, καὶ ὅπως σύμφωνός ἐστι τῇ Γραφῇ, διηγήσασθαι.

…perverted, it brings their reasonings back. It remains to set out concerning the "with": whence it began, and what force it has, and how it is in accord with Scripture.

66. Τῶν ἐν τῇ Ἐκκλησίᾳ πεφυλαγμένων δογμάτων καὶ κηρυγμάτων τὰ μὲν ἐκ τῆς ἐγγράφου διδασκαλίας ἔχομεν, τὰ δὲ ἐκ τῆς τῶν ἀποστόλων παραδόσεως διαδοθέντα ἡμῖν ἐν μυστηρίῳ παρεδεξάμεθα· ἅπερ ἀμφότερα τὴν αὐτὴν ἰσχὺν ἔχει πρὸς τὴν εὐσέβειαν. Καὶ τούτοις οὐδεὶς ἀντερεῖ, οὐκοῦν ὅστις γε κατὰ μικρὸν γοῦν θεσμῶν ἐκκλησιαστικῶν πεπείραται. Εἰ γὰρ ἐπιχειρήσαιμεν τὰ ἄγραφα τῶν ἐθῶν ὡς μὴ μεγάλην ἔχοντα τὴν δύναμιν παραιτεῖσθαι, λάθοιμεν ἂν εἰς αὐτὰ τὰ καίρια ζημιοῦντες τὸ Εὐαγγέλιον· μᾶλλον δὲ εἰς ὄνομα ψιλὸν περιιστῶντες τὸ κήρυγμα. Οἷον [ἵνα τοῦ πρώτου καὶ κοινοτάτου πρῶτον μνησθῶ] τῷ τύπῳ τοῦ σταυροῦ τοὺς εἰς τὸ ὄνομα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἠλπικότας κατασημαίνεσθαι τίς ὁ διὰ γράμματος διδάξας; Τὸ πρὸς ἀνατολὰς τετράφθαι κατὰ τὴν προσευχὴν ποῖον ἐδίδαξεν ἡμᾶς γράμμα; Τὰ τῆς ἐπικλήσεως ῥήματα ἐπὶ τῇ ἀναδείξει τοῦ ἄρτου τῆς Εὐχαριστίας καὶ τοῦ ποτηρίου τῆς εὐλογίας τίς τῶν ἁγίων ἐγγράφως ἡμῖν καταλέλοιπεν; Οὐ γὰρ δὴ τούτοις ἀρκούμεθα, ὧν ὁ Ἀπόστολος ἢ τὸ Εὐαγγέλιον ἐπεμνήσθη, ἀλλὰ καὶ προλέγομεν καὶ ἐπιλέγομεν ἕτερα, ὡς μεγάλην ἔχοντα πρὸς τὸ μυστήριον τὴν ἰσχὺν, ἐκ τῆς ἀγράφου διδασκαλίας παραλαβόντες. Εὐλογοῦμεν δὲ τό τε ὕδωρ τοῦ βαπτίσματος, καὶ τὸ ἔλαιον τῆς χρίσεως, καὶ προσέτι αὐτὸν τὸν βαπτιζόμενον. Ἀπὸ ποίων ἐγγράφων; Οὐχ ἀπὸ τῆς σιωπωμένης καὶ μυστικῆς παραδόσεως; Τί δέ; αὐτὴν τοῦ ἐλαίου τὴν χρίσιν τίς λόγος γεγραμμένο⟨ς⟩ ἐδίδαξε⟨;⟩ Τὸ δὲ τρὶς βαπτίζεσθαι τὸν ἄνθρωπον πόθεν⟨;⟩ Ἄλλα δὲ ὅσα περὶ τὸ βάπτισμα, ἀποτάσσεσθαι τῷ Σατανᾷ καὶ τοῖς ἀγγέλοις αὐτοῦ, ἐκ ποίας ἐστὶ γραφῆς; Οὐκ ἐκ τῆς ἀδημοσιεύτου ταύτης καὶ ἀποῤῥήτου διδασκαλίας, ἣν ἐν ἀπολυπραγμονήτῳ καὶ ἀπεριεργάστῳ σιγῇ οἱ πατέρες ἡμῶν ἐφύλαξαν,

66. Of the doctrines and proclamations guarded in the Church, some we have from the written teaching, while others we have received, handed down to us in a mystery from the tradition of the apostles; and both of these have the same force for piety. And no one will gainsay these, no one at least who has had even a little experience of the Church's ordinances. For if we were to attempt to set aside the unwritten customs as not having great force, we should, without noticing it, damage the Gospel in its very vitals, or rather reduce the proclamation to a bare name. For example (to mention first the first and most common), who taught in writing that those who have hoped in the name of our Lord Jesus Christ should be signed with the sign of the cross? To turn towards the east at prayer: what writing taught us that? The words of the invocation at the showing forth of the bread of the Eucharist and of the cup of blessing: which of the saints has left them to us in writing? For we are not content with what the Apostle or the Gospel recorded, but we both say other things before and say others after, as having great force for the mystery, having received them from the unwritten teaching. And we bless both the water of baptism and the oil of anointing, and besides these the one being baptized himself. From what writings? Is it not from the silent and mystical tradition? What, then? The anointing with oil itself: what written word taught it? And the threefold immersion of a man: whence is it? And the other things concerning baptism, the renouncing of Satan and his angels: from what scripture does it come? Is it not from this unpublished and secret teaching, which our fathers kept in a silence free from meddling and curiosity,

Editors' notes and page, col. 188

Page

running head: S. BASILII MAGNI 188
marginal letters: A ἐνδιαστρόφων τοὺς λογισμοὺς ἐπανάγει.; B τὸ κήρυγμα. Οἷον [ἵνα τοῦ πρώτου; C προσέτι αὐτὸν τὸν βαπτιζόμενον.; D (footnote 56 cont.) modum Irenaeus, cum ait lib. IV
old-edition numerals: (none)

PG 32:189

καλῶς ἐκεῖνο δεδιδαγμένοι, τῶν μυστηρίων τὸ σεμνὸν σιωπῇ διασώζεσθαι; Ἃ γὰρ οὐδὲ ἐποπτεύειν ἔξεστι τοῖς ἀμυήτοις, τούτων πῶς ἂν ἦν εἰκὸς τὴν διδασκαλίαν ἐκθριαμβεύειν ἐν γράμμασιν; ἢ τίποτε βουλόμενος ὁ μέγας Μωϋσῆς, οὐ πᾶσι βάσιμα εἶναι τὰ τοῦ ἱεροῦ πάντα πεποίηκεν; ἀλλ' ἔξω μὲν ἁγίων ἔστησε περιβόλων τοὺς βεβήλους, τὰς δὲ πρώτας αὐλὰς τοῖς καθαρωτέροις ἀνεὶς, τοὺς Λευῖτας μόνους ἀξίους ἔκρινε τοῦ θείου θεραπευτάς· σφάγια δὲ, καὶ ὁλοκαυτώσεις, καὶ τὴν λοιπὴν ἱερουργίαν τοῖς ἱερεῦσιν ἀποκληρώσας, ἕνα τῶν πάντων ἔκκριτον εἰς τὰ ἄδυτα παραδέχεται· καὶ οὐδὲ τοῦτον διὰ παντὸς, ἀλλὰ κατὰ μίαν μόνην τοῦ ἐνιαυτοῦ ἡμέραν, καὶ ταύτης ὥραν τακτὴν εἰσιτητὸν αὐτῷ καταστήσας, ὥστε διὰ τὸ ἀπεξενωμένον καὶ ἄηθες θαμβούμενον ἐποπτεύειν τὰ Ἅγια τῶν ἁγίων· εὖ εἰδὼς ὑπὸ σοφίας τῷ μὲν πεπατημένῳ καὶ αὐτόθεν ληπτῷ πρόχειρον οὖσαν τὴν καταφρόνησιν, τῷ δὲ ἀνακεχωρηκότι καὶ σπανίῳ φυσικῶς πως παρεζευγμένον τὸ περισπούδαστον. Κατὰ τὸν αὐτὸν δὴ τρόπον καὶ οἱ τὰ περὶ τὰς Ἐκκλησίας ἐξαρχῆς διαθεσμοθετήσαντες ἀπόστολοι καὶ Πατέρες ἐν τῷ κεκρυμμένῳ καὶ ἀφθέγκτῳ τὸ σεμνὸν τοῖς μυστηρίοις ἐφύλασσον. Οὐδὲ γὰρ ὅλως μυστήριον τὸ εἰς τὴν δημώδη καὶ εἰκαίαν ἀκοὴν ἔκφορον. Οὗτος ὁ λόγος τῆς τῶν ἀγράφων παραδόσεως, ὡς μὴ καταμεληθεῖσαν τῶν δογμάτων τὴν γνῶσιν εὐκαταφρόνητον τοῖς πολλοῖς γενέσθαι διὰ συνήθειαν. Ἄλλο γὰρ δόγμα, καὶ ἄλλο κήρυγμα. Τὸ μὲν γὰρ σιωπᾶται, τὰ δὲ κηρύγματα δημοσιεύεται. Σιωπῆς δὲ εἶδος καὶ ἡ ἀσάφεια, ᾗ κέχρηται ἡ Γραφὴ, δυσθεώρητον κατασκευάζουσα τῶν δογμάτων τὸν νοῦν πρὸς τὸ τῶν ἐντυγχανόντων λυσιτελές. Τούτου χάριν πάντες μὲν ὁρῶμεν κατ' ἀνατολὰς ἐπὶ τῶν προσευχῶν· ὀλίγοι δὲ ἴσμεν, ὅτι τὴν

having been well taught this: that the solemnity of the mysteries is preserved by silence? For the things which the uninitiated may not even look upon, how would it be fitting to parade the teaching of them in writings? Or what did the great Moses intend in not making all the parts of the sanctuary accessible to all? But he set the profane outside the holy enclosures, and, having admitted the purer to the first courts, he judged the Levites alone worthy to be servants of the divine; and, having allotted the sacrifices and whole burnt offerings and the rest of the sacred service to the priests, he admits one chosen out of all into the inner sanctuary; and not even him at all times, but on one single day of the year, and he appointed for him a fixed hour of that day for his entering, so that he might look upon the Holy of holies with awe because of its strangeness and unfamiliarity; knowing well, in his wisdom, that contempt lies ready at hand for what is trodden underfoot and easily grasped, while eagerness is in some way naturally yoked to what is withdrawn and rare. In the same way the apostles and Fathers too, who from the beginning laid down the ordinances concerning the Churches, guarded the solemnity of the mysteries in what was hidden and unspoken. For what is carried out to common and casual hearing is no mystery at all. This is the reason for the tradition of unwritten things: that the knowledge of the doctrines, if it were neglected, might not become easily despised by the many through familiarity. For doctrine is one thing, and proclamation another. The one is kept in silence, while proclamations are made public. A form of silence, too, is the obscurity which Scripture uses, making the meaning of the doctrines hard to discern, for the profit of those who read. For this reason we all look towards the east at our prayers, but few of us know that we are seeking the

Editors' notes and page, col. 189

Footnotes

[scripture references, printed in one line across the page below the text; the first numeral is not visible in the image] (⁹⁵?) Num. IV, 20.

Numbers 4:20.

(printed under page 99) (96) Num. XVIII, 21, 22.

Numbers 18:21–22.

(printed under page 99) (97) ibid. 7.

The same, verse 7.

(printed under page 99) (98) Exod. XXX, 10.

Exodus 30:10.

(printed under page 99) (99) Levit. XVI, 2.

Leviticus 16:2.

(printed under page 99)

Footnotes

(59) ‹anchor: not visible› · call in col 190

Τὸ σεμνόν. Sic mss. sex. Editi τὰ σεμνά. Paulo post editi θριαμβεύειν. Scriptura quam in textu posuimus, visa est potior, ac trium codicum auctoritate nititur.

Τὸ σεμνόν ("what is solemn"). So six manuscripts. The printed editions have τὰ σεμνά. A little further on the printed editions have θριαμβεύειν. The reading we have put in the text seemed preferable, and rests on the authority of three codices.

(printed under page 99)

(60) ‹anchor: not visible› · call in col 190

Ἔκκριτον. Ita editi et duo mss. Alii ἔγκριτον. Habent duo codices ἕνα τὸν πάντων. Paulo post editi μίαν μόνον. Sed mss. ut in textu.

Ἔκκριτον ("singled out"). So the printed editions and two manuscripts. Others have ἔγκριτον. Two codices have ἕνα τὸν πάντων. A little further on the printed editions have μίαν μόνον. But the manuscripts read as in the text.

(printed under page 99)

(61) ‹anchor: not visible› · call in col 190

Περὶ τὰς Ἐκκλησίας. Tres codices περὶ τῆς Ἐκκλησίας.

Περὶ τὰς Ἐκκλησίας ("in the Churches"). Three codices have περὶ τῆς Ἐκκλησίας ("concerning the Church").

(printed under page 99)

(62) ‹anchor: ὡς μὴ καταμεληθεῖσαν› · call in col 190

Καταμεληθεῖσαν. Sic mss. tres, melius quam editi καταμελετηθεῖσαν.

Καταμεληθεῖσαν ("neglected"). So three manuscripts, better than the printed editions' καταμελετηθεῖσαν.

(printed under page 99)

(63) ‹anchor: μὲν γὰρ σιωπᾶται› · call in col 190

Τὸ μὲν γὰρ σιωπᾶται. Sic duo codices mss. quibus favent alii quatuor, in quibus legitur τὰ μὲν σιωπᾶται. Editi τὰ μὲν δόγματα σιωπᾶται. Mirum autem videri possit, cur dicat Basilius dogmata sileri; cum constet catholici dogmatis praedicationem in omnibus semper Ecclesiis viguisse. Sed observandum est, id quod postea pluribus probabitur, Basilium de Scripturis potissimum loqui, in quibus plura dogmata, traditione ad nos transmissa, aut sileri ait, aut obscuritate, quae est silentii species, involvi. In ipsa etiam ecclesia catechumenis multa abscondi solebant; non statim admittebantur in ecclesiam, nec admissis statim tradebatur Symbolum, ut ait Origenes lib. III contra Celsum, pag. 142. Idem Origenes, cum Christiana doctrina vocaretur a Celso κρύφιον δόγμα, clancularium dogma, respondet praedicationem Christianorum toti orbi notiorem esse, quam placita philosophorum; sed tamen fatetur, ut apud philosophos, ita etiam apud Christianos nonnulla esse veluti interiora, quae post exteriorem et propositam omnibus doctrinam tradantur, lib. I, pag. 7. In libro autem III, pag. 143, ait, quae maxime praeclara et divina sunt, palam et aperte praedicari, si adsint prudentes auditores; sin autem lacte indigeant, profundiora illis abscondi et sileri.

Τὸ μὲν γὰρ σιωπᾶται ("for the one is kept in silence"). So two manuscript codices, supported by four others, in which one reads τὰ μὲν σιωπᾶται. The printed editions have τὰ μὲν δόγματα σιωπᾶται. It may seem strange that Basil says the dogmas are kept in silence, since it is certain that the preaching of catholic dogma has always flourished in all the Churches. But it should be observed, as will be shown more fully later, that Basil is speaking chiefly of the Scriptures, in which, he says, many dogmas handed down to us by tradition are either passed over in silence or wrapped in obscurity, which is a kind of silence. In the church itself, too, much was customarily hidden from catechumens; they were not admitted into the church at once, nor was the Creed handed over to them at once on admission, as Origen says in Against Celsus III, p. 142. The same Origen, when Christian doctrine was called by Celsus κρύφιον δόγμα, "a clandestine doctrine," answers that the preaching of the Christians is better known to the whole world than the tenets of the philosophers; but he admits that, as among the philosophers, so also among the Christians there are certain things, as it were, more inward, which are handed on after the outward teaching set before all, Book I, p. 7. And in Book III, p. 143, he says that the most excellent and divine things are preached openly and plainly if the hearers are discerning; but if they still need milk, the deeper things are hidden from them and kept silent.

(printed under page 99)

(64) ‹anchor: τὰ δὲ κηρύγματα› · call in col 190

Τὰ δὲ κηρύγματα. Videntur hoc nomine designari leges ecclesiasticae, et canonum decreta, quae promulgari in ecclesia mos erat, ut neminem laterent. Basilius in epist. alias 241, κήρυγμα vocat canonem a se in raptores editum. Eodem nomine designantur in epist. al. 72, quae Eustathius adversus Evippium et alios Arianos in litteris ad omnem fraternitatem missis scripserat. Κήρυγμα dicitur jejunii Quadragesimae per totum orbem promulgatio, Homil. II De jejunio, p. 11. Erant tamen κηρύγματα sive praedicationes nonnullae, quarum cognitio non omnibus pateret. Preces liturgiae, quibus non intererant catechumeni, vocantur praedicationes in epist. al. 241: Meministi enim procul dubio, inquit Basilius, praedicationum ecclesiasticarum, fidelis cum sis Dei gratia, in quibus et pro fratribus peregre constitutis precamur, etc. Dicebat initio hujus capitis ex dogmatibus et praedicationibus ecclesiasticis alia ex Scripturis, alia ex arcana apostolorum traditione ad nos pervenisse.

Τὰ δὲ κηρύγματα ("but the proclamations"). By this name seem to be meant the laws of the Church and the decrees of the canons, which it was the custom to promulgate in church so that they might be hidden from no one. Basil, in the letter formerly numbered 241, calls a canon he issued against abductors a κήρυγμα. By the same name are meant, in the letter formerly 72, the things Eustathius had written against Evippius and other Arians in a letter sent to the whole brotherhood. The proclamation of the Lenten fast throughout the whole world is called a κήρυγμα, Homily II On Fasting, p. 11. Yet there were some κηρύγματα, or proclamations, the knowledge of which was not open to all. The prayers of the liturgy, at which the catechumens were not present, are called proclamations in the letter formerly 241: "For you surely remember," says Basil, "the Church's proclamations, since by God's grace you are one of the faithful, in which we pray also for the brethren living abroad," etc. He said at the beginning of this chapter that of the Church's dogmas and proclamations some have come to us from the Scriptures, others from the secret tradition of the apostles.

(printed under page 99)

Footnotes

[scripture references, printed in one line below the Latin column; calls not visible in the image] (printed under page 100) (1) Gen. II, 8.

Genesis 2:8.

(printed under page 100) (2) Gen. I, 5.

Genesis 1:5.

(printed under page 100) (3) Psal. VI et XII.

Psalms 6 and 12.

(printed under page 100)

(65) ‹anchor: τῆς ἐν τῷ αἰῶνι› · call in col 191

Ἐν τῷ αἰῶνι. Editio Paris. ἐν τῷ μέλλοντι αἰῶνι. Sed hoc additamentum nec necessarium videtur, nec in ullo ex nostris codicibus reperitur, nec in edit. Basil.

Ἐν τῷ αἰῶνι ("in the age"). The Paris edition has ἐν τῷ μέλλοντι αἰῶνι ("in the age to come"). But this addition seems unnecessary, and is found in none of our codices, nor in the Basel edition.

(printed under page 100)

(66) ‹anchor: καὶ αἰῶνα› · call in col 191

Αἰῶνα. Reg. secundus αἰῶνας.

Αἰῶνα ("the age"). The second Regius has αἰῶνας ("the ages").

(printed under page 100)

(67) ‹anchor: δείκνυμεν, ὅτι διὰ› · call in col 191

Ὅτι διά. Tres mss. ὅτι καὶ διά.

Ὅτι διά ("that through"). Three manuscripts have ὅτι καὶ διά ("that also through").

(printed under page 100)

(68) ‹anchor: τὰ ἄγραφα› · call in col 191

Τὰ ἄγραφα. Id est, in Scripturis sacris non praescripta. Non enim hoc loco statuit Basilius, quod ab eo eruditorum nonnulli, in his praestantissimus scriptor Eusebius Renaudot Liturg. Orient., dissert. 1, cap. 2, doceri existimant, Eucharistiae et baptismi et aliorum sacramentorum preces et ritus ne in ecclesiis quidem ad sacerdotum usum scripta servari. Merito illud quidem ex hoc capite colligitur, summam olim adhibitam fuisse cautionem, ne quid de mysteriis non solum ad gentiles, sed etiam ad catechumenos permaneret; ac recte observat scriptor modo laudatus, mysteria initiandis viva voce exponi, initiatis breviter et obscuriuscule in concionibus indicari solita, cum hac ἀποσιωπήσεως formula, Norunt initiati. Perincommode enim fuissent vulgata, quae catechumenis spectare non licebat; nec leve periculum erat, ne vilescerent mysteria, si violata arcani sanctitas fuisset. Sed tamen Basilius dum scripta negat haec instituta, non de veterum scriptorum libris, non de Liturgiis scripto consignatis, sed de Scripturis sanctis loquitur. Liquet 1° Pneumatomachos, dum glorificandi modum ὡς ἄγραφον rejiciunt, hoc tantum nomine argutias suas praetexuisse, quod in Scripturis non legeretur cum sancto Spiritu. Hinc Basilius illis instituta non scripta opponit; in primis invocationis verba, quae quidem negat ab ullo sanctorum fuisse scripta, quia nec apud Basilium ἄγραφα dicuntur, quae non ex- (continues)

Τὰ ἄγραφα ("the unwritten things"). That is, things not prescribed in the sacred Scriptures. For Basil does not lay down in this place what some learned men think he teaches — among them that most excellent writer Eusèbe Renaudot, Liturgiae Orientales, dissertation 1, ch. 2 — namely that the prayers and rites of the Eucharist, of baptism and of the other sacraments were not kept in writing even in the churches for the priests' use. What is rightly gathered from this chapter is that the greatest caution was once taken that nothing about the mysteries should reach not only the pagans but even the catechumens; and the writer just praised rightly observes that the mysteries were customarily explained by word of mouth to those being initiated, and to the initiated were indicated briefly and somewhat obscurely in sermons, with this formula of reticence: "The initiated know." For it would have been most unfitting to publish what catechumens were not allowed to look upon; and there was no slight danger that the mysteries would be cheapened if the sanctity of the secret had been violated. Yet when Basil says these practices are not written, he is speaking not of the books of the ancient writers, nor of Liturgies committed to writing, but of the holy Scriptures. It is clear, first, that the Pneumatomachi, in rejecting the form of glorifying as "unwritten," covered their quibbles only under this name, that "with the Holy Spirit" was not read in the Scriptures. Hence Basil sets unwritten practices against them; above all the words of the invocation, which he denies were written by any of the saints, since with Basil too those things are not called "unwritten" which are not ex- (continues)

(printed under page 100)

Page

running head: 191 S. BASILII MAGNI
marginal letters: A cum precamur, pauci tamen novimus; B octavum, cujus et Psalmista; C (not read: top image only); D (not read: top image only)
old-edition numerals: (none seen in the top third)
other: FACING LATIN VERSION, NOT SET.

PG 32:192

ἀρχαίαν ἐπιζητοῦμεν πατρίδα, τὸν παράδεισον, ὃν ἐφύτευσεν ὁ Θεὸς ἐν Ἐδὲμ κατ' ἀνατολάς. Ὀρθοὶ μὲν πληροῦμεν τὰς εὐχὰς ἐν τῇ μιᾷ τοῦ Σαββάτου· τὸν δὲ λόγον οὐ πάντες οἴδαμεν. Οὐ γὰρ μόνον ὡς συναναστάντες Χριστῷ, καὶ τὰ ἄνω ζητεῖν ὀφείλοντες, ἐν τῇ ἀναστασίμῳ ἡμέρᾳ τῆς δεδομένης ἡμῖν χάριτος διὰ τῆς κατὰ τὴν προσευχὴν στάσεως ἑαυτοὺς ὑπομιμνήσκομεν· ἀλλ' ὅτι δοκεῖ πως τοῦ προσδοκωμένου αἰῶνος εἶναι εἰκών. Διὸ καὶ ἀρχὴ οὖσα ἡμερῶν, οὐχὶ πρώτη παρὰ Μωϋσέως, ἀλλὰ μία ὠνόμασται. Ἐγένετο γὰρ, φησὶν, ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα μία· ὡς τῆς αὐτῆς ἀνακυκλουμένης πολλάκις. Καὶ μία τοίνυν ἡ αὐτὴ, καὶ ὀγδόη, τὴν μίαν ὄντως ἐκείνην καὶ ἀληθινὴν ὀγδόην, ἧς καὶ ὁ Ψαλμῳδὸς ἔν τισιν ἐπιγραφαῖς τῶν ψαλμῶν ἐπεμνήσθη, δι' ἑαυτῆς ἐμφανίζουσα, τὴν μετὰ τὸν χρόνον τοῦτον κατάστασιν, τὴν ἄπαυστον ἡμέραν, τὴν ἀνέσπερον, τὴν ἀδιάδοχον, τὸν ἄληκτον ἐκεῖνον καὶ ἀγήρω αἰῶνα. Ἀναγκαίως οὖν τὰς ἐν αὐτῇ προσευχὰς ἑστῶτας ἀποπληροῦν τοὺς ἑαυτῆς τροφίμους ἡ Ἐκκλησία παιδεύει, ἵνα τῇ συνεχεῖ ὑπομνήσει τῆς ἀτελευτήτου ζωῆς τῶν πρὸς τὴν μετάστασιν ἐκείνην ἐφοδίων μὴ ἀμελῶμεν. Καὶ πᾶσα δὲ ἡ πεντηκοστὴ τῆς ἐν τῷ αἰῶνι προσδοκωμένης ἀναστάσεώς ἐστιν ὑπόμνημα. Ἡ γὰρ μία ἐκείνη καὶ πρώτη ἡμέρα, ἑπτάκις ἑπταπλασιασθεῖσα, τὰς ἑπτὰ τῆς ἱερᾶς πεντηκοστῆς ἑβδομάδας ἀποτελεῖ. Ἐκ πρώτης γὰρ ἀρχομένη, εἰς τὴν αὐτὴν καταλήγει, δι' ὁμοίων τῶν ἐν τῷ μέσῳ ἐξελιττομένη πεντηκοντάκις. Διὸ καὶ αἰῶνα μιμεῖται τῇ ὁμοιότητι, ὥσπερ ἐν κυκλικῇ κινήσει ἀπὸ τῶν αὐτῶν ἀρχομένη σημείων, καὶ εἰς τὰ αὐτὰ καταλήγουσα. Ἐν ᾗ τὸ ὄρθιον σχῆμα τῆς προσευχῆς προτιμᾶν οἱ θεσμοὶ τῆς Ἐκκλησίας ἡμᾶς ἐξεπαίδευσαν, ἐκ τῆς ἐναργοῦς ὑπομνήσεως οἱονεὶ μετοικίζοντες ἡμῶν τὸν νοῦν ἀπὸ τῶν παρόντων ἐπὶ τὰ μέλλοντα. Καὶ καθ' ἑκάστην δὲ γονυκλισίαν καὶ διανάστασιν ἔργῳ δείκνυμεν, ὅτι διὰ τῆς ἁμαρτίας εἰς γῆν κατεῤῥύημεν, καὶ διὰ τῆς φιλανθρωπίας τοῦ κτίσαντος ἡμᾶς εἰς οὐρανὸν ἀνεκλήθημεν.

ancient fatherland, the paradise which God planted in Eden towards the east. We offer our prayers standing on the first day of the week, but not all of us know the reason. For it is not only that, as having risen with Christ and being bound to seek the things above, we remind ourselves on the day of the resurrection, by our standing at prayer, of the grace given to us; but that this day seems in some way to be an image of the age we await. That is why, though it is the beginning of days, it has been named by Moses not "first" but "one". For there was, he says, evening, and there was morning, one day, as though the same day came round again many times. So the one day is the same as the eighth, showing forth in itself that truly one and true eighth day which the Psalmist too recalled in certain titles of the psalms: the state that follows this time, the unceasing day, the day without evening, the day without successor, that unending and ageless age. Of necessity, then, the Church teaches her nurslings to offer the prayers of that day standing, so that by the constant reminder of the endless life we may not neglect the provisions for that passage. And the whole of Pentecost, too, is a reminder of the resurrection awaited in the age to come. For that one and first day, multiplied sevenfold seven times, completes the seven weeks of the holy Pentecost. For, beginning from the first, it ends at the same, unrolling fifty times through the like days in between. Hence it also imitates the age by its likeness, as in a circular motion beginning from the same points and ending at the same. On it the ordinances of the Church have trained us to prefer the upright posture of prayer, by the vivid reminder transferring, as it were, our mind from things present to things to come. And at every kneeling and rising we show by deed that through sin we fell down to the earth, and through the love for mankind of Him who created us we have been called back to heaven.

67. Ἐπιλείψει με ἡ ἡμέρα, τὰ ἄγραφα τῆς

67. The day will fail me if I recount the unwritten mysteries of the

Editors' notes and page, col. 192

Page

running head: S. BASILII MAGNI 192
marginal letters: A ἀρχαίαν ἐπιζητοῦμεν πατρίδα; B σθη, δι' ἑαυτῆς ἐμφανίζουσα; C καὶ αἰῶνα μιμεῖται τῇ ὁμοιότητι; D (footnote, Latin) ptor modo laudatus, mysteria initiandis
old-edition numerals: (none)

PG 32:193

Ἐκκλησίας μυστήρια διηγούμενον. Ἐῶ τἄλλα· αὐτὴν δὲ τὴν ὁμολογίαν τῆς πίστεως εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα ἐκ ποίων γραμμάτων ἔχομεν; Εἰ μὲν γὰρ ἐκ τῆς τοῦ βαπτίσματος παραδόσεως, κατὰ τὸ τῆς εὐσεβείας ἀκόλουθον, ὡς βαπτιζόμεθα οὕτω καὶ πιστεύειν ὀφείλοντες, †ὁμοίαν τῷ βαπτίσματι τὴν ὁμολογίαν κατατιθέμεθα, συγχωρησάτωσαν καὶ ἡμῖν ἐκ τῆς αὐτῆς ἀκολουθίας ὁμοίαν τῇ πίστει τὴν δόξαν ἀποδιδόναι· εἰ δὲ τὸν τρόπον τῆς δοξολογίας ὡς ἄγραφον παραιτοῦνται, δότωσαν ἡμῖν τῆς τε κατὰ τὴν πίστιν ὁμολογίας καὶ τῶν λοιπῶν, ὧν ἀπηριθμησάμεθα, ἐγγράφους τὰς ἀποδείξεις. Εἶτα τοσούτων ὄντων ἀγράφων, καὶ τοσαύτην ἐχόντων τὴν ἰσχὺν εἰς τὸ τῆς εὐσεβείας μυστήριον, μίαν λέξιν ἡμῖν ἐκ πατέρων εἰς ἡμᾶς ἐλθοῦσαν οὐ συγχωρήσουσιν, ἣν ἡμεῖς ἐκ τῆς ἀνεπιτηδεύτου συνηθείας ταῖς ἀδιαστρόφοις τῶν Ἐκκλησιῶν ἐναπομείνασαν εὕρομεν, οὐ μικρὸν τὸν λόγον ἔχουσαν, οὐδὲ βραχεῖαν συντέλειαν εἰς τὴν τοῦ μυστηρίου δύναμιν εἰσφερομένην;

Church. I pass over the rest: the very confession of faith in Father and Son and Holy Spirit, from what writings do we have it? For if, from the tradition of baptism, following the consequence of piety (since as we are baptized, so we are bound also to believe), we lay down a confession like our baptism, let them grant us too, by the same consequence, to render a glory like our faith. But if they reject the manner of the doxology as unwritten, let them give us the written proofs both of the confession of the faith and of the other things we have enumerated. Then, when there are so many unwritten things, and they have such force for the mystery of piety, will they not allow us one word that has come down to us from the fathers, which we found abiding, by unaffected custom, in the undistorted Churches, a word of no small weight, and bringing no slight contribution to the power of the mystery?

68. Εἴρηται μὲν οὖν τίς ἡ δύναμις ἑκατέρας τῆς ἐκφωνήσεως. Εἰρήσεται δὲ καὶ πάλιν, ὅπη τε συμφωνοῦσιν ἀλλήλαις, καὶ ὅπη διΐστανται· οὐκ ἀπομαχόμεναι πρὸς ἐναντίωσιν, ἀλλ' ἴδιον ἑκατέρα τὸν νοῦν εἰσφερομένη πρὸς τὴν εὐσέβειαν. Ἡ μὲν γὰρ, ἐν, τὰ πρὸς ἡμᾶς παρίστησι μᾶλλον· ἡ δὲ, σὺν, τὴν πρὸς Θεὸν κοινωνίαν τοῦ Πνεύματος ἐξαγγέλλει. Διόπερ ἀμφοτέραις κεχρήμεθα ταῖς φωναῖς· τῇ μὲν τὸ ἀξίωμα τοῦ Πνεύματος παριστῶντες, τῇ δὲ τὴν χάριν τὴν παρ' ἡμῖν διαγγέλλοντες. Οὕτω καὶ ἐν τῷ Πνεύματι τὴν δόξαν προσάγομεν τῷ Θεῷ, καὶ σὺν τῷ Πνεύματι· οὐδὲν ἡμέτερον λέγοντες, ἀλλ' ὥσπερ ἀπὸ κανόνος, τῆς τοῦ Κυρίου διδασκαλίας, ἐπὶ τὰ προσεχῆ καὶ ἀλλήλων ἐχόμενα, καὶ ἀναγκαίαν ἐν τοῖς μυστηρίοις τὴν συνάφειαν ἔχοντα, τὴν φωνὴν μεταφέροντες. Τὸ γὰρ ἐπὶ τοῦ βαπτίσματος συναριθμηθὲν ἀναγκαίως ᾠήθημεν δεῖν καὶ ἐπὶ τῆς πίστεως συναρμόσαι. Τὴν δὲ ὁμολογίαν τῆς πίστεως οἷον ἀρχήν τινα καὶ μητέρα τῆς δοξολογίας ἐποιησάμεθα. Ἀλλὰ τί χρὴ ποιεῖν; Νῦν γὰρ ἡμᾶς διδασκέτωσαν, μὴ βαπτίζειν ὡς παρελάβομεν· ἢ μὴ πιστεύειν, ὡς ἐβαπτίσθημεν· ἢ μὴ δοξάζειν, ὡς πεπιστεύκαμεν. Δεικνύτω γάρ τις ἢ ὡς οὐκ ἀναγκαία καὶ ἄῤῥηκτος ἡ πρὸς ἄλληλα τούτων ἀκολουθία, ἢ ὡς οὐχὶ ἡ ἐν τούτοις καινοτομία τοῦ παντός ἐστι κατάλυσις. Ἀλλ' οὐ παύονται ἄνω καὶ κάτω θρυλλοῦντες

68. It has been said, then, what the force of each expression is. It will be said again, too, both where they agree with one another and where they differ: not fighting against each other in opposition, but each contributing its own sense to piety. For the "in" sets forth rather what concerns us, while the "with" proclaims the fellowship of the Spirit with God. That is why we use both words: by the one setting forth the dignity of the Spirit, by the other declaring the grace that is with us. So we offer the glory to God both in the Spirit and with the Spirit, saying nothing of our own, but, as from a rule, the teaching of the Lord, carrying the word over to things that are closely connected and bound to one another, and that have a necessary conjunction in the mysteries. For what was numbered together at baptism we thought it necessary to join together in the faith also. And the confession of faith we made, as it were, a beginning and mother of the doxology. But what are we to do? Let them now teach us not to baptize as we received; or not to believe as we were baptized; or not to give glory as we have believed. Let someone show either that the sequence of these things with one another is not necessary and unbreakable, or that innovation in them is not the overthrow of the whole. But they do not cease dinning up and down

Editors' notes and page, col. 193

Footnotes

(68, continued) ‹continuation of note (68), set in n191› · printed across the foot of page 101, beneath col 193 and ending beneath col 194 stant nominatim in Scripturis. In libro sive epistola De fide, Moralibus praefixa, cum quidam ab eo postulassent ὁμολογίαν ἔγγραφον, confessionem ex Scripturis petitam, p. 223, profitetur se non usurum verbis ἀγράφοις, id est, quae in Scripturis non leguntur. Unde Consubstantiale in illa fidei confessione non reperitur. Ariani apud Athanasium lib. De decret. Nic. queruntur quod Nicaeni Patres ἀγράφους λέξεις, dictiones non scriptas admisissent. 2° Nihil veri dixisset Basilius, si confessionem fidei in Patrem et Filium et Spiritum sanctum, et alia ejusmodi instituta, quae vocat ἄγραφα, nullo prorsus scripto consignata esse contendisset. Horum enim non infrequens apud antiquos scriptores mentio. Quin etiam ipse Basilius glorificandi modum, quem inter ἄγραφα instituta numerandum fatetur, in scriptis veterum Patrum saepe occurrere demonstrat cap. 29. Frustra ergo sententiae suae praesidium a Basilio petunt, qui preces Liturgiae sero admodum contendunt litteris mandatas fuisse.

tant by name in the Scriptures. In the book or letter On the Faith, prefixed to the Moralia, when certain people had asked him for a written confession (ὁμολογίαν ἔγγραφον), a confession drawn from the Scriptures, p. 223, he declares that he will not use unwritten words (ἀγράφοις), that is, words not read in the Scriptures. That is why "Consubstantial" is not found in that confession of faith. The Arians, in Athanasius's book On the Decrees of Nicaea, complain that the Nicene Fathers had admitted unwritten expressions (ἀγράφους λέξεις). Second, Basil would have said nothing true if he had maintained that the confession of faith in the Father and the Son and the Holy Spirit, and other practices of the kind which he calls unwritten, were committed to no writing at all; for they are mentioned not infrequently in the ancient writers. Indeed Basil himself shows in chapter 29 that the form of glorifying, which he admits must be counted among the unwritten practices, occurs often in the writings of the ancient Fathers. In vain, then, do those who maintain that the prayers of the Liturgy were committed to writing only very late seek support for their opinion from Basil.

(printed under page 101)

Footnotes

(69) ‹anchor: not visible› · call in col 194

Τῆς πίστεως. Editi addunt πιστεύειν, quod sua sponte incommodum, ac in tribus mss. deest.

Τῆς πίστεως ("of the faith"). The printed editions add πιστεύειν, which is awkward in itself and is missing in three manuscripts.

(printed under page 101)

(70) ‹anchor: not visible› · call in col 194

Τῷ βαπτίσματι. Male in editione Paris. ἐν τῷ βαπτίσματι, quod ope veterum librorum emendavimus. Paulo post tres mss. ἐκ τῆς αὐτῆς ταύτης.

Τῷ βαπτίσματι ("by baptism"). Wrongly in the Paris edition ἐν τῷ βαπτίσματι, which we have corrected with the help of the old books. A little further on three manuscripts have ἐκ τῆς αὐτῆς ταύτης.

(printed under page 101)

(71) ‹anchor: not visible› · call in col 194

Εἰσφερομένην. Ita mss. sex. Editi φερομένην.

Εἰσφερομένην ("bringing in"). So six manuscripts. The printed editions have φερομένην.

(printed under page 101)

(72) ‹anchor: παρ' ἡμῖν διαγγέλλοντες› · call in col 194

Διαγγέλλοντες. Ita omnes nostri codices mss. Editi ἐξαγγέλλοντες.

Διαγγέλλοντες ("proclaiming"). So all our manuscript codices. The printed editions have ἐξαγγέλλοντες.

(printed under page 101)

(73) ‹anchor: ἐν τοῖς μυστηρίοις› · call in col 194

Ἐν τοῖς μυστηρίοις. Praepositio addita ex mss.

Ἐν τοῖς μυστηρίοις ("in the mysteries"). The preposition is added from the manuscripts.

(printed under page 101)

Footnotes

[scripture references, printed in one line across the page below the text] (printed under page 102) (4) I Cor. VI, 11.

1 Corinthians 6:11.

(printed under page 102) (5) I Cor. V, 4.

1 Corinthians 5:4.

(printed under page 102)

(6) ‹anchor: vivificavit simul cum Christo› Coloss. II, 13.

Colossians 2:13.

(printed under page 102)

(7) ‹anchor: praesens est apud Dominum› II Cor. V, 8.

2 Corinthians 5:8.

(printed under page 102)

(8) ‹anchor: apparebunt in gloria› Coloss. III, 3, 4.

Colossians 3:3–4.

(printed under page 102)

(9) ‹anchor: a lege peccati› Rom. VIII, 2.

Romans 8:2.

(printed under page 102)

(74) ‹anchor: not visible› · call in col 195

Καταδεχθῆναι. Reg. secundus παραδεχθῆναι. Paulo post idem codex ἐν τοῖς κατόπιν ἐδιδάξαμεν.

Καταδεχθῆναι ("to be accepted"). The second Regius has παραδεχθῆναι. A little further on the same codex has ἐν τοῖς κατόπιν ἐδιδάξαμεν ("we taught in what follows").

(printed under page 102)

(75) ‹anchor: συνεζωοποίησε τῷ Χριστῷ› · call in col 195

Τῷ Χριστῷ. Editi σὺν τῷ Χριστῷ, quae praepositio deest in duobus melioris notae codicibus.

Τῷ Χριστῷ ("with Christ"). The printed editions have σὺν τῷ Χριστῷ; this preposition is missing in two codices of better standing.

(printed under page 102)

(76) ‹anchor: Εἰ δὲ τοῦτο καὶ› · call in col 195

Εἰ δὲ τοῦτο καί. Sic iidem duo codices modo citati. Quatuor alii Εἰ δὲ καὶ τοῦτο. Editi Εἰ δὲ καὶ τοῦτο καί. Paulo post editi πῶς οὐχὶ καὶ τῆς ἐσχάτης. Veteres libri ut in textu.

Εἰ δὲ τοῦτο καί ("but if this even"). So the same two codices just cited. Four others have Εἰ δὲ καὶ τοῦτο. The printed editions have Εἰ δὲ καὶ τοῦτο καί. A little further on the printed editions have πῶς οὐχὶ καὶ τῆς ἐσχάτης. The old books read as in the text.

(printed under page 102)

(77) ‹anchor: ἀπὸ τοῦ σώματος› · call in col 195

Ἀπὸ τοῦ σώματος. Ita mss. codices. Editi ἐκ τοῦ σώματος. Paulo post editi οἷον τόγε εἰς αὐτούς… καὶ ἐν πάσῃ τῇ. Codices mss. ut in textu et prima Basileensis editio.

Ἀπὸ τοῦ σώματος ("from the body"). So the manuscript codices. The printed editions have ἐκ τοῦ σώματος. A little further on the printed editions have οἷον τόγε εἰς αὐτούς… καὶ ἐν πάσῃ τῇ. The manuscript codices and the first Basel edition read as in the text.

(printed under page 102)

(78) ‹anchor: κἀνταῦθα› · call in col 195

Κἀνταῦθα. Hanc vocem, quae deerat in editis, addidimus ex mss. codicibus.

Κἀνταῦθα ("here too"). This word, which was missing in the printed editions, we have added from the manuscript codices.

(printed under page 102)

Page

running head: 195 S. BASILII MAGNI
marginal letters: A destructionem. At non desinunt isti; B ritu cum virtute Domini Jesu; C (not read: top image only); D (not read: top image only)
old-edition numerals: 58 before indifferenter
other: FACING LATIN VERSION, NOT SET. The Latin CAPUT XXVIII caption stands in this column; the Greek caption is set in col. 196.

PG 32:196

τὴν ἀμάρτυρον καὶ ἄγραφον, καὶ ὅσα τοιαῦτα, τὴν σὺν τῷ Πνεύματι τῷ ἁγίῳ δοξολογίαν. Εἴρηται μὲν οὖν, ὅτι ταυτόν ἐστι πρὸς διάνοιαν εἰπεῖν, Δόξα Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι· καὶ Δόξα Πατρὶ καὶ Υἱῷ σὺν τῷ ἁγίῳ Πνεύματι. Οὔτε οὖν τὴν καὶ συλλαβὴν ἐξ αὐτῆς τοῦ Κυρίου φωνῆς προελθοῦσαν ἀθετῆσαί τινι ἢ διαγράφειν οἷόν τε, καὶ τὴν ἰσοδυναμοῦσαν αὐτῇ οὐδὲν τὸ κωλῦον καταδεχθῆναι· ἣν ὅπως ἔχει πρὸς ἐκείνην διαφορᾶς τε καὶ ὁμοιότητος, ἐν τοῖς κατόπιν ἐδείξαμεν. Βεβαιοῖ δὲ ἡμῖν τὸν λόγον καὶ ὁ Ἀπόστολος ἀδιαφόρως ἑκατέρᾳ τῇ φωνῇ κεχρημένος, νῦν μὲν λέγων, Ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν· πάλιν δὲ, Συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ Πνεύματος σὺν τῇ δυνάμει τοῦ Κυρίου Ἰησοῦ· οὐδὲν διαφέρειν ἡγούμενος τῷ συνδέσμῳ ἢ τῇ προσθέσει πρὸς τὴν τῶν ὀνομάτων συμπλοκὴν ἀποχρήσασθαι.

that the doxology "with the Holy Spirit" is unattested and unwritten, and all such things. Now it has been said that it is the same in meaning to say "Glory to the Father and to the Son and to the Holy Spirit" and "Glory to the Father and to the Son with the Holy Spirit". So neither is it possible for anyone to set aside or erase the syllable "and", which came forth from the very voice of the Lord, nor is there anything to prevent the acceptance of the word equivalent to it; and how it stands towards that one, in difference and in likeness, we showed in what went before. And the Apostle confirms our argument, using each word indifferently, saying at one time, In the name of the Lord Jesus Christ, and in the Spirit of our God; and again, When you are gathered together, and my spirit, with the power of the Lord Jesus; thinking it makes no difference whether he uses the conjunction or the preposition for joining the names together.

ΚΕΦΑΛΑΙΟΝ ΚΗʹ.

CHAPTER XXVIII.

Ὅτι ἃ περὶ τῶν ἀνθρώπων λέγει ἡ Γραφὴ ὡς συμβασιλευόντων Χριστῷ, ταῦτα περὶ τοῦ Πνεύματος οὐ συγχωροῦσιν οἱ ἀντιλέγοντες.

That what Scripture says of men as reigning together with Christ, the opponents do not concede of the Spirit.

69. Ἴδωμεν δὲ καὶ εἴ τινα ἀπολογίαν τοῖς πατράσιν ἡμῶν τῆς χρήσεως ταύτης ἐπινοήσομεν. Οἱ γὰρ τὴν ἀρχὴν παρασχόντες τῷ λόγῳ μᾶλλον ἡμῶν ὑπόκεινται τοῖς ἐγκλήμασι. Παῦλος τοίνυν Κολοσσαεῦσι γράφων· Καὶ ὑμᾶς, φησὶ, νεκροὺς ὄντας τοῖς παραπτώμασι καὶ τῇ ἀκροβυστίᾳ, συνεζωοποίησε τῷ Χριστῷ. Ἆρα οὖν λαῷ μὲν ὅλῳ καὶ Ἐκκλησίᾳ ἐχαρίσατο ὁ Θεὸς τὴν σὺν Χριστῷ ζωὴν, τῷ δὲ ἁγίῳ Πνεύματι οὐχὶ σὺν Χριστῷ ἡ ζωή; Εἰ δὲ τοῦτο καὶ διανοίᾳ λαβεῖν ἀσεβὲς, πῶς οὐχ ὅσιον, ὡς ἔχει φύσεως, οὕτω καὶ τὴν ὁμολογίαν συνημμένως ἀποδιδόναι; Εἶτα, πῶς οὐ τῆς ἐσχάτης ἀναλγησίας τοὺς μὲν ἁγίους ὁμολογεῖν σὺν Χριστῷ εἶναι (εἴπερ δὴ Παῦλος ἐκδημήσας ἀπὸ τοῦ σώματος ἐνδημεῖ πρὸς τὸν Κύριον, καὶ ἀναλύσας σὺν Χριστῷ ἐστιν ἤδη), τῷ δὲ Πνεύματι †τούτους μηδὲ τοῖς ἀνθρώποις ἐξ ἴσου μετὰ Χριστοῦ εἶναι, τόγε εἰς αὐτοὺς ἧκον, μεταδιδόναι; Καὶ Παῦλος Θεοῦ μὲν συνεργὸν ἑαυτὸν ἐν τῇ οἰκονομίᾳ τοῦ Εὐαγγελίου καλεῖ· τὸ δὲ Πνεῦμα τὸ ἅγιον, δι' οὗ ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανὸν καρποφορεῖται τὸ Εὐαγγέλιον, ἐὰν συνεργὸν εἴπωμεν, κἀνταῦθα ἀσεβείας γραφὴν καθ' ἡμῶν ἀπενέγκαιντο; Καὶ ὡς ἔοικεν, ἡ μὲν ζωὴ τῶν ἠλπικότων ἐπὶ Κύριον κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ· καὶ ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ αὐτοὶ σὺν αὐτῷ φανερωθήσονται ἐν δόξῃ· αὐτὸ δὲ τὸ Πνεῦμα τῆς ζωῆς, τὸ ἐλευθερῶσαν ἡμᾶς ἀπὸ τοῦ νόμου τῆς ἁμαρτίας, οὐδαμῶς ἐστι σὺν Χριστῷ, οὔτε

69. Let us see also whether we can devise some defence of this usage for our fathers. For those who gave the expression its beginning are liable to the charges more than we are. Paul, then, writing to the Colossians, says: And you, when you were dead in trespasses and in uncircumcision, He made alive together with Christ. Did God, then, grant the life with Christ to a whole people and to the Church, while for the Holy Spirit the life is not with Christ? But if even to entertain this in thought is impious, how is it not holy to render the confession conjoined, just as it is by nature? Then, how is it not the height of insensibility to confess that the saints are with Christ (if indeed Paul, being absent from the body, is present with the Lord, and having departed is already with Christ), and yet, as far as lies with them, not to grant to the Spirit even to be with Christ on an equal footing with men? And Paul calls himself a fellow-worker of God in the dispensation of the Gospel; but if we call the Holy Spirit, through whom the Gospel bears fruit in every creature under heaven, a fellow-worker, would they here too bring an indictment of impiety against us? And, as it seems, the life of those who have hoped in the Lord is hidden with Christ in God, and when Christ, our life, is manifested, then they too will be manifested with Him in glory; but the Spirit of life Himself, who set us free from the law of sin, is in no way with Christ, neither

Editors' notes and page, col. 196

Page

running head: S. BASILII MAGNI 196
marginal letters: A λοῦντες τὴν ἀμάρτυρον καὶ ἄγραφον; B Ἰησοῦ· οὐδὲν διαφέρειν ἡγούμενος; C ἐχαρίσατο ὁ Θεὸς τὴν σὺν Χριστῷ ζωὴν; D καιντο; Καὶ ὡς ἔοικεν
old-edition numerals: (none)

PG 32:197

ἐν λανθανούσῃ καὶ κεκρυμμένῃ σὺν αὐτῷ ζωῇ, οὔτε ἐν τῇ φανερώσει τῆς δόξης, ἣν ἡμεῖς ἐπὶ τοῖς ἁγίοις ἐκφανήσεσθαι προσδοκῶμεν; Κληρονόμοι Θεοῦ, καὶ συγκληρονόμοι Χριστοῦ ἡμεῖς· τὸ δὲ Πνεῦμα ἀπόκληρον καὶ ἄμοιρον τῆς κοινωνίας τοῦ Θεοῦ καὶ τοῦ Χριστοῦ αὐτοῦ; Καὶ αὐτὸ μὲν τὸ Πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα Θεοῦ· ἡμεῖς δὲ τῷ Πνεύματι οὐδὲ ἣν παρὰ τοῦ Κυρίου μεμαθήκαμεν τῆς πρὸς Θεὸν κοινωνίας τὴν μαρτυρίαν κατατιθέμεθα; Τὸ δὲ κεφάλαιον τῆς ἀνοίας, ἡμεῖς μὲν διὰ τῆς εἰς Χριστὸν πίστεως τῆς ἐν Πνεύματι συνεγερθήσεσθαι αὐτῷ καὶ συγκαθεδεῖσθαι ἐν τοῖς ἐπουρανίοις ἐλπίζομεν, ὅταν μετασχηματίσῃ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν ἀπὸ τοῦ ψυχικοῦ πρὸς τὸ πνευματικόν· τῷ δὲ Πνεύματι οὐ συνεδρίας, οὐ δόξης, οὐχ ἄλλου τινὸς, ὧν ἔχομεν παρ' αὐτοῦ, μεταδίδομεν; ἀλλ' ὧν ἑαυτοὺς ἀξίους εἶναι, κατὰ τὴν ἀψευδῆ τοῦ ἐπαγγειλαμένου δωρεὰν, πεπιστεύκαμεν, τούτων οὐδενὸς τῷ Πνεύματι τῷ ἁγίῳ ὡς ὑπερβαίνοντος αὐτοῦ τὴν ἀξίαν παραχωροῦμεν; Καὶ σοὶ μὲν κατὰ τὴν ἀξίαν ἐστὶ πάντοτε εἶναι σὺν τῷ Κυρίῳ, καὶ προσδοκᾷς, ἁρπαγεὶς ἐν νεφέλαις εἰς ἀπάντησιν εἰς ἀέρα, πάντοτε συνέσεσθαι τῷ Κυρίῳ· τὸ δὲ Πνεῦμα νῦν ἀντιλέγεις εἶναι σὺν τῷ Χριστῷ; ὅς γε τὸν συναριθμοῦντα αὐτὸ καὶ συντάσσοντα Πατρὶ καὶ Υἱῷ ἐξόριστον τίθεσαι, ὡς ἀφόρητα δυσσεβοῦντα.

in the life hidden and concealed with Him, nor in the manifestation of the glory which we expect to be revealed in the saints? We are heirs of God and joint heirs of Christ; and is the Spirit disinherited, and without share in the fellowship of God and of His Christ? And the Spirit Himself bears witness with our spirit that we are children of God; and do we not render to the Spirit even the testimony to His fellowship with God which we have learned from the Lord? And, the height of folly: we, through the faith in Christ which is in the Spirit, hope to be raised together with Him and to sit together with Him in the heavenly places, when He transforms the body of our lowliness from the natural to the spiritual; and to the Spirit do we give no share of the seat beside Him, none of the glory, none of anything else that we have from Him? Of the things of which we have believed ourselves worthy, according to the unlying gift of Him who promised, do we yield none to the Holy Spirit, as though it surpassed His dignity? It befits your worth to be always with the Lord, and you expect, caught up in the clouds to meet [Him] in the air, to be with the Lord always; and do you now deny that the Spirit is with Christ — you who set down as an outlaw the man who numbers Him with and ranks Him alongside the Father and the Son, as committing an intolerable impiety?

70. Αἰσχύνομαι ἐπαγαγεῖν τὰ λειπόμενα, ὅτι σὺ μὲν συνδοξασθήσεσθαι Χριστῷ προσδοκᾷς (εἴπερ γὰρ συμπάσχομεν ἵνα καὶ συνδοξασθῶμεν)· τὸ δὲ Πνεῦμα τῆς ἁγιωσύνης οὐ συνδοξάζεις Χριστῷ, ὡς οὐδὲ σοὶ τῶν ἴσων τυγχάνειν ἄξιον. Καὶ σὺ μὲν ἐλπίζεις συμβασιλεύειν· τὸ δὲ Πνεῦμα τῆς χάριτος ἐνυβρίζεις, τὴν δούλου αὐτῷ καὶ ὑπηρέτου τάξιν ἀποκληρῶν. Καὶ ταῦτα λέγω, οὐχ ἵνα τοσοῦτον δείξω ὀφειλόμενον εἶναι εἰς δοξολογίαν τῷ Πνεύματι· ἀλλ' ἵνα τὴν ἀγνωμοσύνην ἐλέγξω τῶν μηδὲ τοσοῦτον διδόντων, ἀλλ' ὡς ἀσέβειαν φευγόντων τὴν τοῦ Πνεύματος πρὸς Υἱὸν καὶ Πατέρα κοινωνίαν τῆς δόξης. Τίς δύναται ταῦτα ἀστεναχτὶ παρελθεῖν; Ἦ γὰρ οὐχὶ προδήλως, ὥστε κἂν παιδὶ γενέσθαι γνώριμον, τὴν ἀπειληθεῖσαν τῆς πίστεως ἔκλειψιν προοιμιάζονται τὰ παρόντα; Ἀμφίβολα γέγονε τὰ ἀναντίῤῥητα. Πιστεύομεν εἰς τὸ Πνεῦμα· καὶ ταῖς ἡμετέραις αὐτῶν ὁμολογίαις ζυγομαχοῦμεν. Βαπτιζόμεθα· καὶ πάλιν μαχόμεθα. Ὡς ἀρχηγὸν τῆς ζωῆς ἐπικαλούμεθα· καὶ ὡς ὁμοδούλου καταφρονοῦμεν. Μετὰ Πατρὸς καὶ Υἱοῦ παρελάβομεν· καὶ ὡς μέρος τῆς κτίσεως ἀτιμάζομεν. Οἱ δὲ, τί προσεύξονται μὴ εἰδότες, ἐάν τι καὶ φθέγξασθαι σεμνὸν περὶ τοῦ Πνεύματος προαχθῶσιν, ὡς

70. I am ashamed to add what remains: that you expect to be glorified together with Christ (for if indeed we suffer together, it is that we may also be glorified together), and yet you do not glorify the Spirit of holiness together with Christ, as though He were not worthy to obtain even what is equal with you. And you hope to reign together; and yet you insult the Spirit of grace, allotting Him the rank of slave and underling. And I say these things not to show that only so much is owed to the Spirit in giving glory, but to refute the ingratitude of those who do not give even so much, but shun as impiety the fellowship of the Spirit with the Son and the Father in glory. Who can pass by these things without groaning? For is it not plain, so plain that it could be known even to a child, that the present state of things is the prelude to the threatened failing of the faith? What was beyond dispute has become doubtful. We believe in the Spirit, and we fight against our own confessions. We are baptized, and again we do battle. We call upon Him as the Author of life, and we despise Him as a fellow slave. We received Him with the Father and the Son, and we dishonour Him as a part of creation. And they who do not know what they will pray for, if they are led on to utter anything worthy concerning the Spirit, as

Editors' notes and page, col. 197

Footnotes

[scripture references, printed in one line across the page below the text] (printed under page 103) (10) Rom. VIII, 17.

Romans 8:17.

(printed under page 103) (11) ibid. 16.

The same, verse 16.

(printed under page 103) (12) I Thess. IV, 16.

1 Thessalonians 4:16.

(printed under page 103)

(13) ‹anchor: simul quoque glorificemur› Rom. VIII, 17.

Romans 8:17.

(printed under page 103)

Footnotes

(79) ‹anchor: not visible› · call in col 198

Συγκαθεδεῖσθαι. Sic veteres libri pro eo quod erat in editis συγκαθέζεσθαι.

Συγκαθεδεῖσθαι ("to be seated together"). So the old books, in place of the printed editions' συγκαθέζεσθαι.

(printed under page 103)

(80) ‹anchor: not visible› · call in col 198

Νῦν ἀντιλέγεις. Vocula ex veteribus mss. et prima Basileensi editione addita. Paulo post editi ὥστε… τίθεσθαι. Quinque mss. ut in textu, quorum tamen in duobus legitur τίθεσθαι. Mox editi ἐπάγειν; mss. ut in textu.

Νῦν ἀντιλέγεις ("now you object"). The little word [νῦν] is added from old manuscripts and the first Basel edition. A little further on the printed editions have ὥστε… τίθεσθαι. Five manuscripts read as in the text, though in two of them τίθεσθαι is read. Just after, the printed editions have ἐπάγειν; the manuscripts read as in the text.

(printed under page 103)

(81) ‹anchor: τυγχάνειν ἄξιον› · call in col 198

Ἄξιον. Male in editis ἀξιῶν contra veterum codicum fidem. Paulo post Regius secundus συμβασιλεύσειν.

Ἄξιον ("worthy"). Wrongly in the printed editions ἀξιῶν, against the witness of the old codices. A little further on the second Regius has συμβασιλεύσειν.

(printed under page 103)

(82) ‹anchor: οὐχὶ προδήλως› · call in col 198

Προδήλως. Haec scriptura in duobus tantum reperta codicibus; sed quia paulo post quatuor alii habent προοιμιάζονται, et Reg. secundus προοιμιάζεται, non ut editi προοιμιάζεσθαι, idcirco satis fuit legere προδήλως, quam ut editi πρόδηλον.

Προδήλως ("plainly"). This reading is found in only two codices; but since a little further on four others have προοιμιάζονται, and the second Regius προοιμιάζεται, not προοιμιάζεσθαι as the printed editions, it was enough to read προδήλως rather than πρόδηλον as the printed editions.

(printed under page 103)

(83) ‹anchor: περὶ τοῦ Πνεύματος› · call in col 198

Περὶ τοῦ Πνεύματος. Sic mss. codices quatuor. Non male in editis παρὰ τοῦ Πνεύματος, si quid etiam magnifice loqui a Spiritu impellantur. Paulo post Reg. secundus τοῦ λόγου τῷ δοκεῖν ὑποπίπτον

Περὶ τοῦ Πνεύματος ("about the Spirit"). So four manuscript codices. Not badly, the printed editions have παρὰ τοῦ Πνεύματος, "if they are moved by the Spirit to say anything lofty." A little further on the second Regius has τοῦ λόγου τῷ δοκεῖν ὑποπίπτον. [The note ends here without a full stop; no continuation is printed on page 104.]

(printed under page 103)

Footnotes

[scripture references, printed in two lines across the page below the text] (printed under page 104) (14) Rom. VIII, 26.

Romans 8:26.

(printed under page 104) (15) Eccli. XLIII, 33, 34.

Sirach 43:33–34.

(printed under page 104) (16) Luc. XII 10.

Luke 12:10.

(printed under page 104)

(17) ‹anchor: traditiones tenetis› I Cor. XI, 2.

1 Corinthians 11:2.

(printed under page 104)

(18) ‹anchor: sive per epistolam› II Thess. II, 14.

2 Thessalonians 2:14.

(printed under page 104)

(19) ‹anchor: stabit omne verbum› Deut. XIX, 15.

Deuteronomy 19:15.

(printed under page 104)

(20) ‹anchor: dicit Job› Job VIII, 9.

Job 8:9.

(printed under page 104)

(84) ‹anchor: παρισουμένην› · call in col 200

Παρισουμένην. Ita mss. quinque. Editi παρισουμένης.

Παρισουμένην ("being made equal"). So five manuscripts. The printed editions have παρισουμένης.

(printed under page 104)

(85) ‹anchor: τοῦτο παραδεξόμεθα› · call in col 200

Παραδεξόμεθα. Ita Reg. secundus. Quod quidem, ut Basilii consuetudini loquendi magis appositum, secuti sumus, quamvis alii quatuor mss. habeant καταδεξόμεθα. Unus cum editis καταδεξώμεθα.

Παραδεξόμεθα ("we shall accept"). So the second Regius. We have followed it as better suited to Basil's way of speaking, although four other manuscripts have καταδεξόμεθα. One, with the printed editions, has καταδεξώμεθα.

(printed under page 104)

(86) ‹anchor: ὧν μία› · call in col 200

Ὧν μία. Ita mss. quinque. Editi ὧν μάλιστα μία.

Ὧν μία ("of which one"). So five manuscripts. The printed editions have ὧν μάλιστα μία ("of which especially one").

(printed under page 104)

(87) ‹anchor: πλῆθος παραστησαίμεθα› · call in col 200

Παραστησαίμεθα. Ita veteres libri quatuor. Editi παρεστησάμεθα. Non multo post mss. tres ἐπιδείκνυμεν.

Παραστησαίμεθα ("we were to produce"). So four old books. The printed editions have παρεστησάμεθα. Not much further on three manuscripts have ἐπιδείκνυμεν.

(printed under page 104)

(88) ‹anchor: Πόθεν› · call in col 200

Πόθεν. Reg. secundus Πόθεν γάρ; ἐπεὶ χθιζοί.

Πόθεν ("Whence?"). The second Regius has Πόθεν γάρ; ἐπεὶ χθιζοί ("For whence? since [we are] of yesterday").

(printed under page 104)

Page

running head: 199 S. BASILII MAGNI
marginal letters: A beant nescientes; B (at gutter beside CAPUT XXIX); C lam : quarum una est; D dum. Enumerabo itaque
old-edition numerals: 60 after si
other: FACING LATIN VERSION, NOT SET. The Latin's last lines of ch. XXVIII run full width ("biles vobis ... in Spiritum sanctum"); Latin, not set.

PG 32:200

ἐφικνούμενοι τῆς ἀξίας, κολάζουσι τοῦ λόγου τὸ ὑπερπῖπτον τὴν συμμετρίαν. Οὓς ἐχρῆν ὀδύρεσθαι τὴν ἀσθένειαν· ὅτι ὧν ἔργῳ πάσχομεν, λόγοις ἀντιπληροῦν τὴν χάριν οὐκ ἐξαρκοῦμεν. Ὑπερέχει γὰρ πάντα νοῦν, καὶ λόγου φύσιν ἐλέγχει, οὐδὲ πολλοστῷ μέρει τῆς ἀξίας παρισουμένην κατὰ τὸν λόγον τῆς ἐπιγραφομένης Σοφίας· Ὑψώσατε γὰρ, φησὶ, καθόσον ἂν δύνησθε· ὑπερέχει γὰρ καὶ ἔτι· καὶ ὑψοῦντες αὐτὸν πληθύνατε. Μὴ κοπιᾶτε· οὐ γὰρ μὴ ἐφίκησθε. Ἦ που φοβεραὶ ὑμῖν αἱ ὑπὲρ τῶν τοιούτων λόγων εὔθυναι τοῖς παρὰ τοῦ ἀψευδοῦς ἀκηκοόσι Θεοῦ ἀσυγχώρητον εἶναι τὴν εἰς τὸ Πνεῦμα τὸ ἅγιον βλασφημίαν.

though attaining to His dignity, they rein in whatever in their speech exceeds due measure. They ought rather to lament their weakness, that we are not able to repay in words the grace for what we experience in deed. For He surpasses every mind and convicts the nature of speech, which does not match even the smallest fraction of His dignity, according to the saying of the book entitled Wisdom: "Exalt Him," it says, "as far as you are able; for He surpasses still; and as you exalt Him, put forth all your strength. Do not grow weary; for you will never reach [the end]" (Sir. 43:33–34). Fearful indeed are the reckonings for such words that await you, who have heard from the God who does not lie that blasphemy against the Holy Spirit is unforgivable (Luke 12:10).

ΚΕΦΑΛΑΙΟΝ ΚΘʹ.

CHAPTER XXIX.

Ἀπαρίθμησις τῶν ἐν τῇ Ἐκκλησίᾳ διαφανῶν, ὅσοι ἐχρήσαντο ἐν τοῖς συγγράμμασιν ἑαυτῶν τῇ φωνῇ « σύν. »

An enumeration of those illustrious in the Church who used the word "with" in their writings.

71. Πρός γε μὴν τὸ ἀμάρτυρον καὶ ἄγραφον εἶναι τὴν σὺν τῷ Πνεύματι δοξολογίαν ἐκεῖνο λέγομεν· ὅτι, εἰ μὲν μηδὲν ἕτερον ἄγραφον, μηδὲ τοῦτο παραδεχθήτω· εἰ δὲ τὰ πλεῖστα τῶν μυστικῶν ἀγράφως ἡμῖν ἐμπολιτεύεται, μετὰ πολλῶν τῶν ἑτέρων καὶ τοῦτο παραδεξόμεθα. Ἀποστολικὸν δὲ οἶμαι καὶ τὸ ταῖς ἀγράφοις παραδόσεσι παραμένειν. Ἐπαινῶ γὰρ, φησὶν, ὑμᾶς, ὅτι πάντα μου μέμνησθε, καὶ καθὼς παρέδωκα ὑμῖν, τὰς παραδόσεις κατέχετε· καὶ τὸ, Κρατεῖτε τὰς παραδόσεις ἃς παρελάβετε εἴτε διὰ λόγου, εἴτε δι' ἐπιστολῆς· ὧν μία ἐστὶ καὶ ἡ παροῦσα αὕτη, ἣν οἱ ἐξ ἀρχῆς διαταξάμενοι παραδιδόντες τοῖς ἐφεξῆς, συμπροϊούσης ἀεὶ τῷ χρόνῳ τῆς χρήσεως, διὰ μακρᾶς τῆς συνηθείας ταῖς Ἐκκλησίαις ἐγκατεῤῥίζωσαν. Ἆρ' οὖν εἰ, ὡς ἐν δικαστηρίῳ τῆς διὰ τῶν ἐγγράφων ἀποδείξεως ἀποροῦντες, μαρτύρων ὑμῖν πλῆθος παραστησαίμεθα, οὐκ ἂν τῆς ἀφιείσης παρ' ὑμῶν ψήφου τύχοιμεν; Ἐγὼ μὲν οὕτως οἶμαι· Ἐπὶ στόματος γὰρ δύο καὶ τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα. Εἰ δὲ καὶ τὸν πολὺν χρόνον πρὸς ἡμῶν ὄντα ἐναργῶς ὑμῖν ἐπεδείκνυμεν, οὐκ ἂν ἐδόξαμεν ὑμῖν εἰκότα λέγειν, μὴ εἶναι καθ' ἡμῶν τὴν δίκην εἰσαγώγιμον ταύτην; Δυσωπητικὰ γάρ πως τὰ παλαιὰ τῶν δογμάτων, οἱονεὶ πολιᾷ τινι τῇ ἀρχαιότητι τὸ αἰδέσιμον ἔχοντα. Ἀπαριθμήσομαι οὖν ὑμῖν τοὺς προστάτας τοῦ λόγου (συμπαραμετρεῖται δὲ πάντως κατὰ τὸ σιωπώμενον καὶ ὁ χρόνος)· οὐ γὰρ ἐξ ἡμῶν ὥρμηται πρῶτον. Πόθεν; χθιζοί τινες ὄντως ἡμεῖς, κατὰ τὸν τοῦ Ἰὼβ λόγον, πρός γε τοσοῦτον χρόνον, τὸν τῆς συνηθείας ταύτης ἡλικιώτην. Ἐγὼ μὲν οὖν αὐτὸς, εἰ χρὴ

71. As to the claim that the doxology "with the Spirit" is unattested and unwritten, we say this: if nothing else that is unwritten is received, let this not be received either; but if the greater part of the things belonging to the mysteries has its place among us unwritten, then together with many others we shall receive this too. And I think it apostolic also to abide by the unwritten traditions. "For I praise you," he says, "that you remember me in all things, and hold fast the traditions just as I handed them on to you" (1 Cor. 11:2); and this: "Hold fast the traditions which you received, whether by word or by letter" (2 Thess. 2:14). One of these is the present [tradition] too, which those who ordained it from the beginning handed on to those who came after, and, its use always advancing together with time, they rooted it in the Churches through long custom. If, then, as in a court of law, lacking proof from written documents, we were to bring before you a multitude of witnesses, should we not obtain from you a verdict of acquittal? I for my part think so: "For at the mouth of two and three witnesses every word shall stand" (Deut. 19:15). And if we were also to show you plainly that the long course of time is on our side, should we not seem to you to say with reason that this suit cannot be brought against us? For ancient doctrines somehow command respect, having their venerableness from an antiquity grey-haired, as it were. I shall therefore enumerate to you the champions of the phrase (and the time, surely, is measured out along with them in what is left unsaid); for it did not first set out from us. How could it? We are in truth men of yesterday, in the words of Job (Job 8:9), compared with so long a time as the age of this custom. I myself, then, if I must

Editors' notes and page, col. 200

Footnotes

(84)–(88): called in this column (Greek only); set under n199 (printed under page 104).

Page

running head: S. BASILII MAGNI 200
marginal letters: A ἐφικνούμενοι τῆς ἀξίας; B (beside ΚΕΦΑΛΑΙΟΝ ΚΘʹ); C ἐστὶ καὶ ἡ παροῦσα αὕτη; D ἀπαριθμήσομαι / παραμετρεῖται (letter sits between these lines)
old-edition numerals: (none)

PG 32:201

με τοὐμὸν ἴδιον εἰπεῖν, ὥσπερ τινὰ κλῆρον πατρῷον τὴν φωνὴν ταύτην διαφυλάττω, παραλαβὼν παρὰ ἀνδρὸς μακρὸν ἐν τῇ λειτουργίᾳ τοῦ Θεοῦ διαζήσαντος χρόνον, δι' οὗ καὶ ἐβαπτίσθην, καὶ τῇ ὑπηρεσίᾳ τῆς Ἐκκλησίας προσήχθην. Ἀναζητῶν δὲ κατ' ἐμαυτὸν εἴ τις ἄρα τῶν παλαιῶν καὶ μακαρίων ἀνδρῶν ἐχρήσατο ταύταις ταῖς νῦν ἀντιλεγομέναις φωναῖς, πολλοὺς εὗρον καὶ τῇ ἀρχαιότητι τὸ ἀξιόπιστον ἔχοντας, καὶ τῇ τῆς γνώσεως ἀκριβείᾳ οὐ κατὰ τοὺς νῦν ὄντας· ὧν οἱ μὲν τῇ προθέσει, οἱ δὲ τῷ συνδέσμῳ κατὰ τὴν δοξολογίαν τὸν λόγον ἑνώσαντες, οὐδὲν διάφορον δρᾷν, ὥς γε πρὸς τὴν ὀρθὴν τῆς εὐσεβείας ἔννοιαν, ἐνομίσθησαν.

say what is my own, keep this word as a kind of ancestral inheritance, having received it from a man who spent a long time in the service of God, by whom I was both baptized and brought into the ministry of the Church. And searching by myself whether any of the ancient and blessed men had used these words now disputed, I found many who have both the trustworthiness of antiquity and an exactness of knowledge unlike that of the men of today; of whom some joined the phrase in the doxology by the preposition, others by the conjunction, and were held to be doing nothing different, at least as regards the right understanding of piety.

72. Εἰρηναῖος ἐκεῖνος, καὶ Κλήμης ὁ Ῥωμαῖος, καὶ Διονύσιος ὁ Ῥωμαῖος, καὶ ὁ Ἀλεξανδρεὺς Διονύσιος, ὃ καὶ παράδοξον ἀκοῦσαι, ἐν τῇ δευτέρᾳ πρὸς τὸν ὁμώνυμον ἑαυτοῦ ἐπιστολῇ Περὶ ἐλέγχου καὶ ἀπολογίας οὕτω τὸν λόγον ἀνέπαυσε. Γράφω δὲ ὑμῖν αὐτὰ τοῦ ἀνδρὸς τὰ ῥήματα. Τούτοις, φησὶ, πᾶσιν ἀκολούθως καὶ ἡμεῖς, καὶ δὴ παρὰ τῶν πρὸ ἡμῶν πρεσβυτέρων τύπον καὶ κανόνα παρειληφότες, ὁμοφώνως αὐτοῖς προσευχαριστοῦντες· καὶ δὴ καὶ νῦν ὑμῖν ἐπιστέλλοντες καταπαύομεν. Τῷ δὲ Θεῷ Πατρὶ καὶ Υἱῷ τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ σὺν τῷ ἁγίῳ Πνεύματι δόξα καὶ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. Καὶ ταῦτα οὐκ ἄν τις εἴποι μεταγεγράφθαι. Οὐ γὰρ ἂν οὕτω διετείνατο, τύπον καὶ κανόνα παρειληφέναι λέγων, εἴπερ ἐν τῷ Πνεύματι εἰρηκὼς ἦν· ταύτης γὰρ τῆς φωνῆς ἡ χρῆσις πολλή. Ἀλλ' ἐκεῖνο ἦν τὸ τῆς ἀπολογίας δεόμενον. Ὅς γε καὶ κατὰ μέσον που τῆς γραφῆς, οὕτως εἴρηκε πρὸς τοὺς Σαβελλιανούς· Εἰ, τῷ τρεῖς εἶναι τὰς ὑποστάσεις, μεμερισμένας εἶναι λέγουσι, τρεῖς εἰσι, κἂν μὴ θέλωσιν· ἢ τὴν θείαν Τριάδα παντελῶς ἀνελέτωσαν· καὶ πάλιν· Θειοτάτη γὰρ διὰ τοῦτο μετὰ τὴν μονάδα καὶ ἡ Τριάς. Ἀλλὰ καὶ ὁ Κλήμης ἀρχαϊκώτερον, Ζῇ, φησὶν, ὁ Θεὸς, καὶ ὁ Κύριος Ἰησοῦς Χριστὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον. Εἰρηναῖος δὲ, ὁ ἐγγὺς τῶν ἀποστόλων γενόμενος, πῶς ἐμνήσθη τοῦ Πνεύματος ἐν τῷ πρὸς τὰς αἱρέσεις λόγῳ, ἀκούσωμεν. Τοὺς δὲ ἀχαλιναγωγήτους, φησὶ, καὶ καταφερομένους εἰς τὰς ἑαυτῶν ἐπιθυμίας, μηδεμίαν ἔχοντας

72. There is the renowned Irenaeus, and Clement of Rome, and Dionysius of Rome, and Dionysius of Alexandria, who — a thing surprising even to hear — in his second letter to his namesake, On Refutation and Defence, brought his discourse to a close thus. I write out for you the man's very words: "Following all these, we too, having indeed received a pattern and rule from the presbyters before us, give thanks with one voice with them; and so now, writing to you, we bring [our letter] to an end. To God the Father and the Son our Lord Jesus Christ, with the Holy Spirit, be glory and might to the ages of ages. Amen." And no one could say that these words have been altered. For he would not have insisted so strongly, saying that he had received a pattern and rule, if he had said "in the Spirit"; for the use of that phrase is common. It was the other that needed defending. He also, somewhere about the middle of the work, speaks thus against the Sabellians: "If, because the hypostases are three, they say that they are divided, three they are, even if they do not wish it; or else let them abolish the divine Trinity altogether." And again: "For this reason the Trinity too, after the Monad, is most divine." Clement too, in a more ancient manner: "God lives," he says, "and the Lord Jesus Christ, and the Holy Spirit." And let us hear how Irenaeus, who lived near the time of the apostles, made mention of the Spirit in his discourse against the heresies: "Those who are unbridled," he says, "and carried away by their own desires, having no

Editors' notes and page, col. 201

Footnotes

[scripture reference, printed below the Greek column] (printed under page 105)

(21) ‹anchor: Apostolus carnales vocat› I Cor. III, 3.

1 Corinthians 3:3.

(printed under page 105)

Footnotes

(89) ‹anchor: not visible› · call in col 202

Προσήχθην. Ita mss. quatuor. Editi προήχθην.

Προσήχθην ("I was brought to"). So four manuscripts. The printed editions have προήχθην.

(printed under page 105)

(90) ‹anchor: not visible› · call in col 202

Ἐνομίσθησαν. Editio Basileensis ἐνομοθέτησαν, quae lectio nullo prorsus reperitur in codice ms., sed tamen eam secuti sunt Erasmus et Cornarius. Paulo post editi παράδοξον ἀκοῦσθαι. Libri veteres ut in textu.

Ἐνομίσθησαν ("they were held"). The Basel edition has ἐνομοθέτησαν ("they legislated"), a reading found in no manuscript at all; yet Erasmus and Cornarius followed it. A little further on the printed editions have παράδοξον ἀκοῦσθαι. The old books read as in the text.

(printed under page 105)

(91) ‹anchor: not visible› · call in col 202

Ἀπολογίας. Post hanc vocem addit Regius secundus γράφων. Ibidem Regii primus et secundus γράφω pro eo quod erat in editis γράφω.

Ἀπολογίας ("of the defence"). After this word the second Regius adds γράφων ("writing"). In the same place the first and second Regii have γράφω in place of what the printed editions had, γράφω. [The two forms are printed identically; one is evidently a misprint.]

(printed under page 105)

(92) ‹anchor: ὑμῖν ἐπιστέλλοντες καταπαύομεν› · call in col 202

Καταπαύομεν. Ita quatuor mss. Editi καταπαύσομεν.

Καταπαύομεν ("we cease"). So four manuscripts. The printed editions have καταπαύσομεν ("we shall cease").

(printed under page 105)

(93) ‹anchor: ἐν τῷ Πνεύματι› · call in col 202

Ἐν τῷ Πνεύματι. Editio Parisiensis ἐν τῷ ἁγίῳ Πνεύματι. Sed repugnant mss. codices.

Ἐν τῷ Πνεύματι ("in the Spirit"). The Paris edition has ἐν τῷ ἁγίῳ Πνεύματι ("in the Holy Spirit"). But the manuscript codices are against it.

(printed under page 105)

(94) ‹anchor: Κλήμης ἀρχαϊκώτερον› · call in col 202

Ἀρχαϊκώτερον. Sic mss. codices et editio prima Basileensis. Aliae ἀρχαϊκώτερος.

Ἀρχαϊκώτερον ("more archaically"). So the manuscript codices and the first Basel edition. The other editions have ἀρχαϊκώτερος ("more ancient").

(printed under page 105)

(95) ‹anchor: Εἰρηναῖος δὲ› · call in col 202

Εἰρηναῖος δέ. Editi addunt ἐκεῖνος, quod in veteribus libris non legitur. Mox Regii tertius et quartus καταφερομένους εἰς τὰς ἑαυτῶν αἰσχύνας, in sua ipsorum dedecora. Sed repugnant alii codices et vetus interpres Irenaei, qui sic reddit: dejiciuntur in sua desideria. Cum autem idem interpres ibidem habeat, nullam habentes aspirationem divini Spiritus; merito observarunt eruditi viri eum legisse ἐπίπνοιαν, non, ut apud Basilium, ἐπιθυμίαν. Ibidem duo codices σαρκίνους. Primum autem hoc testimonium legitur in libro quinto Irenaei cap. 8, n. 2; alterum, cap. 9 ejusdem libri, n. 3.

Εἰρηναῖος δέ ("but Irenaeus"). The printed editions add ἐκεῖνος, which is not read in the old books. Just after, the third and fourth Regii have καταφερομένους εἰς τὰς ἑαυτῶν αἰσχύνας, "into their own disgraces." But the other codices are against it, as is the old translator of Irenaeus, who renders: "they are cast down into their desires." Since the same translator has in the same place "having no inbreathing of the divine Spirit," learned men have rightly observed that he read ἐπίπνοιαν, not, as in Basil, ἐπιθυμίαν. In the same place two codices have σαρκίνους. The first of these testimonies is read in Irenaeus Book V, ch. 8, n. 2; the second in ch. 9 of the same book, n. 3.

(printed under page 105)

Footnotes

[scripture reference, printed below the Latin column; call not visible in the image] (printed under page 106) (22) I Cor. XV, 50.

1 Corinthians 15:50.

(printed under page 106)

(96) ‹anchor: not visible› · call in col 203

Καλέσαντες. Reg. quartus παρακαλέσαντες.

Καλέσαντες ("having called"). The fourth Regius has παρακαλέσαντες ("having summoned").

(printed under page 106)

(97) ‹anchor: not visible› · call in col 203

Εὕρομεν. Reg. quartus εὕραμεν, et δόξαν ἀποπληροῦντα. Paulo post editi ἐν ἅπασιν. Codices mss. ut in textu. Locus autem Origenis quem citat Basilius non in sexto, sed in octavo libro invenitur, sive memoria effluxerit Basilio, sive alia fuerit olim horum distributio librorum.

Εὕρομεν ("we found"). The fourth Regius has εὕραμεν, and δόξαν ἀποπληροῦντα. A little further on the printed editions have ἐν ἅπασιν. The manuscript codices read as in the text. The passage of Origen that Basil cites is found not in the sixth but in the eighth book, whether Basil's memory slipped or the division of these books was once different.

(printed under page 106)

(98) ‹anchor: κακίας ἀποπλυνομένης› · call in col 203

Ἀποπλυνομένης. Ita mss. ac ipse etiam Origenis contextus. Editi ἀποπλυναμένης.

Ἀποπλυνομένης ("being washed off"). So the manuscripts, and Origen's own text as well. The printed editions have ἀποπλυναμένης.

(printed under page 106)

(99) ‹anchor: οἰκείοις αὐτῶν› · call in col 203

Αὐτῶν. Ita codices nostri mss. Editi ἑαυτῶν.

Αὐτῶν ("their"). So our manuscript codices. The printed editions have ἑαυτῶν.

(printed under page 106)

(1) ‹anchor: τῶν ῥημάτων› · call in col 203

Τῶν ῥημάτων. Tres mss. τῶν ῥητῶν.

Τῶν ῥημάτων ("of the words"). Three manuscripts have τῶν ῥητῶν ("of the sayings").

(printed under page 106)

(2) ‹anchor: ἡμῖν Πατρὶ› · call in col 203

Ἡμῖν Πατρί. Sic mss. quinque. Editi ἡμῶν πατράσι. Qui praebuit nostris patribus omnium Servatorem, etc. Ibidem hae voces, καὶ Κύριον ἡμῶν, desunt in tribus mss. Mox editi καὶ ἡ μεγαλωσύνη. Codices mss. ut in textu. Paulo post Reg. secundus τὰ μὲν ἄλλα… δυσφορωτάτην ἔχειν.

Ἡμῖν Πατρί ("to the Father … for us"). So five manuscripts. The printed editions have ἡμῶν πατράσι: "who provided for our fathers the Saviour of all," etc. In the same place the words καὶ Κύριον ἡμῶν ("and our Lord") are missing in three manuscripts. Just after, the printed editions have καὶ ἡ μεγαλωσύνη. The manuscript codices read as in the text. A little further on the second Regius has τὰ μὲν ἄλλα… δυσφορωτάτην ἔχειν.

(printed under page 106)

Page

running head: 203 S. BASILII MAGNI
marginal letters: A alibi dicit idem; B sanas habet in omnibus; C (not in top image); D (not in top image)
old-edition numerals: (none in top image)
other: FACING LATIN VERSION, NOT SET

PG 32:204

ἐπιθυμίαν θείου Πνεύματος, δικαίως ὁ Ἀπόστολος σαρκικοὺς καλεῖ. Καὶ ἐν ἄλλοις ὁ αὐτός φησιν· Ἵνα μὴ, ἄμοιροι θείου Πνεύματος γενόμενοι, ἀποτύχωμεν τῆς βασιλείας τῶν οὐρανῶν, ἐπεβόησεν ὁ Ἀπόστολος, μὴ δύνασθαι τὴν σάρκα βασιλείαν οὐρανῶν κληρονομῆσαι. Εἰ δέ τῳ καὶ ὁ Παλαιστινὸς Εὐσέβιος ἀξιόπιστος διὰ πολυπειρίαν, κἀκείνου τὰς αὐτὰς φωνὰς ἐπιδείκνυμεν ἐν τοῖς ἐπαπορήμασι περὶ τῆς τῶν ἀρχαίων πολυγαμίας. Λέγει γὰρ οὕτω παρορμῶν ἑαυτὸν ἐπὶ τὸν λόγον· Τὸν τῶν προφητῶν ἅγιον Θεὸν φωταγωγὸν διὰ τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ σὺν ἁγίῳ Πνεύματι καλέσαντες.

desire for the divine Spirit, the Apostle rightly calls carnal." And elsewhere the same man says: "That we may not, having become without share in the divine Spirit, fail to attain the kingdom of heaven, the Apostle cried aloud that the flesh cannot inherit the kingdom of heaven." And if Eusebius of Palestine too seems to anyone trustworthy because of his wide learning, we show the same words from him as well, in his Difficulties concerning the polygamy of the ancients. For he speaks thus as he rouses himself to his discourse: "Having called upon the holy God of the prophets, the Giver of light, through our Saviour Jesus Christ, with the Holy Spirit."

73. Ἤδη δὲ καὶ Ὠριγένην ἐν πολλαῖς τῶν εἰς τοὺς Ψαλμοὺς διαλέξεων εὕρομεν σὺν τῷ ἁγίῳ Πνεύματι τὴν δόξαν ἀποδιδόντα, ἄνδρα οὐδὲ πάνυ τι ὑγιεῖς περὶ τοῦ Πνεύματος τὰς ὑπολήψεις ἐν πᾶσιν ἔχοντα· πλὴν ἀλλὰ πολλαχοῦ καὶ αὐτὸς, τῆς συνηθείας τὸ ἰσχυρὸν δυσωπούμενος, τὰς εὐσεβεῖς φωνὰς ἀφῆκε περὶ τοῦ Πνεύματος. Ὅς γε, κατὰ τὸ ἕκτον, οἶμαι, τῶν εἰς τὸ κατὰ Ἰωάννην Εὐαγγέλιον Ἐξηγητικῶν, καὶ προσκυνητὸν αὐτὸ φανερῶς ἀπεφήνατο, οὑτωσὶ γράφων κατὰ λέξιν· Ὅτι τὸ τοῦ ὕδατος λουτρὸν σύμβολον τυγχάνει καθαρσίου ψυχῆς, πάντα ῥύπον τὸν ἀπὸ κακίας ἀποπλυνομένης· οὐδὲν δὲ ἧττον καὶ καθ' ἑαυτὸ τῷ ἐμπαρέχοντι ἑαυτὸν τῇ θεότητι τῆς προσκυνητῆς Τριάδος διὰ τῆς δυνάμεως τῶν ἐπικλήσεων χαρισμάτων ἀρχὴν ἔχει καὶ πηγήν. Καὶ πάλιν ἐν τοῖς εἰς τὴν πρὸς Ῥωμαίους Ἐπιστολὴν ἐξηγητικοῖς, Αἱ ἱεραὶ, φησὶ, δυνάμεις χωρητικαὶ τοῦ Μονογενοῦς καὶ τῆς τοῦ ἁγίου Πνεύματος θεότητος. Οὕτως, οἶμαι, τὸ τῆς παραδόσεως ἰσχυρὸν ἐνῆγε πολλάκις τοὺς ἄνδρας καὶ τοῖς οἰκείοις αὐτῶν δόγμασιν ἀντιλέγειν. Ἀλλ' οὐδὲ Ἀφρικανὸν τὸν ἱστοριογράφον τὸ τοιοῦτον εἶδος τῆς δοξολογίας παρέλαθε. Φαίνεται γὰρ ἐν τῷ πέμπτῳ τῆς τῶν χρόνων Ἐπιτομῆς οὕτω καὶ αὐτὸς λέγων· Ἡμεῖς γὰρ οἱ κἀκείνων τῶν ῥημάτων τὸ μέτρον ἐπιστάμενοι, καὶ τῆς πίστεως οὐκ ἀγνοοῦντες τὴν χάριν, εὐχαριστοῦμεν τῷ παρασχομένῳ τοῖς ἰδίοις ἡμῖν Πατρὶ τὸν τῶν ὅλων Σωτῆρα καὶ Κύριον ἡμῶν Ἰησοῦν Χριστόν· ᾧ ἡ δόξα, μεγαλωσύνη σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. Τὰ μὲν οὖν ἄλλα τυχὸν καὶ ἀπιστηθῆναι δύναται, ἢ καὶ μεταγραφέντα δυσφώρατον ἔχειν τὴν κακουργίαν, ἐν μιᾷ συλλαβῇ τῆς διαφορᾶς ὑπαρχούσης· ἃ δὲ διὰ μακροτέρας τῆς λέξεως παρεθέμεθα, καὶ τὴν ἐπιβουλὴν διαφεύγει, καὶ τὴν μαρτυρίαν ἀπ' αὐτῶν τῶν συγγραμμάτων εὐαπόδεικτον ἔχει. Ὃ δὲ

73. We have found Origen too, in many of his discourses on the Psalms, rendering the glory with the Holy Spirit — a man whose conceptions about the Spirit were not altogether sound in every respect; yet he too, in many places, out of respect for the strength of custom, gave utterance to pious words about the Spirit. In the sixth, I think, of his Commentaries on the Gospel according to John he plainly declared Him worthy of worship, writing word for word as follows: "That the washing of water is a symbol of the cleansing of the soul, which washes away all the filth that comes from wickedness; but no less also in itself, for the one who yields himself to the Godhead of the adorable Trinity, through the power of the invocations it holds the beginning and source of gifts." And again in his Commentaries on the Epistle to the Romans: "The holy powers," he says, "are capable of receiving the Only-begotten and the Godhead of the Holy Spirit." Thus, I think, the strength of tradition often led these men to contradict even their own doctrines. Nor did this form of doxology escape Africanus the historian. For in the fifth [book] of his Epitome of the Times he too is seen to speak thus: "For we, who know the measure of those words too and are not ignorant of the grace of the faith, give thanks to the Father who provided us, His own, with Jesus Christ, the Saviour of all and our Lord; to whom be the glory and majesty with the Holy Spirit to the ages." Now the other [passages] might perhaps be disbelieved, or, if they have been altered, their tampering might be hard to detect, since the difference lies in a single syllable; but those which we have cited at greater length both escape [the suspicion of] fraud and have their testimony easily proved from the writings themselves. And what

Editors' notes and page, col. 204

Page

running head: S. BASILII MAGNI 204
marginal letters: A τας ἐπιθυμίαν θείου Πνεύματος; B ματι τὴν δόξαν ἀποδιδόντα; C φησὶ, δυνάμεις χωρητικαὶ; D ἔχειν τὴν κακουργίαν
old-edition numerals: (none)

PG 32:205

ἄλλως μὲν ἴσως μικροπρεπὲς ἦν εἰς μέσον ἄγεσθαι, τῷ δὲ καινοτομίαν ἐγκαλουμένῳ ἀναγκαῖον εἰς μαρτυρίαν διὰ τοῦ χρόνου τὴν ἀρχαιότητα, τοῦτο δὴ καὶ προσθήσω. Ἔδοξε τοῖς πατράσιν ἡμῶν μὴ σιωπῇ τὴν χάριν τοῦ ἑσπερινοῦ φωτὸς δέχεσθαι, ἀλλ' εὐθὺς φανέντος εὐχαριστεῖν. Καὶ ὅστις μὲν ὁ πατὴρ τῶν ῥημάτων ἐκείνων τῆς ἐπιλυχνίου εὐχαριστίας, εἰπεῖν οὐκ ἔχομεν· ὁ μέντοι λαὸς ἀρχαίαν ἀφίησι τὴν φωνὴν, καὶ οὐδενὶ πώποτε ἀσεβεῖν ἐνομίσθησαν οἱ λέγοντες· Αἰνοῦμεν Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα Θεοῦ. Εἰ δέ τις καὶ τὸν ὕμνον Ἀθηνογένους ἔγνω, ὃν ὥσπερ τι ἀλεξητήριον τοῖς συνοῦσιν αὐτῷ καταλέλοιπεν, ὁρμῶν ἤδη πρὸς τὴν διὰ πυρὸς τελείωσιν, οἶδε καὶ τὴν τῶν μαρτύρων γνώμην ὅπως εἶχον περὶ τοῦ Πνεύματος. Καὶ ταῦτα μὲν εἰς τοσοῦτον.

would otherwise perhaps be a petty thing to bring forward, but for one accused of innovation the antiquity [established] by time is necessary as testimony — this too I will add. It seemed good to our fathers not to receive the gift of the evening light in silence, but to give thanks as soon as it appeared. Who was the father of those words of the thanksgiving at the lighting of the lamps we cannot say; yet the people utter the ancient phrase, and those who say "We praise the Father, and the Son, and the Holy Spirit of God" were never thought by anyone to be impious. And if anyone knows also the hymn of Athenogenes, which he left behind as a kind of safeguard to those who were with him, as he was already hastening to his perfecting through fire, he knows also what mind the martyrs had concerning the Spirit. So much, then, for these things.

74. Γρηγόριον δὲ τὸν Μέγαν, καὶ τὰς ἐκείνου φωνὰς ποῦ θήσομεν; ἆρ' οὐχὶ μετὰ τῶν ἀποστόλων καὶ προφητῶν; ἄνδρα τῷ αὐτῷ Πνεύματι ἐκείνοις περιπατήσαντα, καὶ τοῖς τῶν ἁγίων ἴχνεσι διὰ παντὸς τοῦ βίου στοιχήσαντα, καὶ τῆς εὐαγγελικῆς πολιτείας τὸ ἀκριβὲς διὰ πάσης αὐτοῦ τῆς ζωῆς κατορθώσαντα. Ἐγὼ μὲν τοῦτό φημι· Ἦ ἀδικήσομεν τὴν ἀλήθειαν, μὴ τοῖς ᾠκειωμένοις Θεῷ τὴν ψυχὴν ἐκείνην συναριθμοῦντες, οἷόν τινα λαμπτῆρα περιφανῆ μέγαν ἐν τῇ Ἐκκλησίᾳ τοῦ Θεοῦ διαλάμψαντα· ὃς φοβερὸν μὲν εἶχεν ἐκ τῆς τοῦ Πνεύματος συνεργίας κατὰ δαιμόνων τὸ κράτος· τοσαύτην δὲ ἔλαβε τοῦ λόγου τὴν χάριν εἰς ὑπακοὴν πίστεως ἐν τοῖς ἔθνεσιν, ὥστε, ἑπτακαίδεκα μόνους Χριστιανοὺς παραλαβὼν, ὅλον τὸν λαὸν τόν τε ἀστικὸν καὶ τὸν χωριτικὸν διὰ τῆς ἐπιγνώσεως προσήγαγε τῷ Θεῷ. Ἐκεῖνος καὶ ποταμῶν ῥεῖθρα μετέστησεν, ἐπιτάξας αὐτοῖς ἐν τῷ ὀνόματι τῷ μεγάλῳ τοῦ Χριστοῦ· καὶ λίμνην ἐξήρανεν ὑπόθεσιν πολέμου φέρουσαν ἀδελφοῖς πλεονέκταις. Αἱ δὲ τῶν μελλόντων προαγορεύσεις τοιαῦται, ὡς μηδὲν τῶν ἄλλων ἀποδεῖν προφητῶν. Καὶ ὅλως μακρὸν ἂν εἴη τοῦ ἀνδρὸς διηγεῖσθαι τὰ θαύματα, ὃς τῇ ὑπερβολῇ τῶν ἐν αὐτῷ χαρισμάτων, τῶν ἐνεργουμένων ὑπὸ τοῦ Πνεύματος ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασι, δεύτερος Μωϋσῆς παρ' αὐτῶν τῶν ἐχθρῶν τῆς ἀληθείας ἀνηγορεύετο. Οὕτως αὐτῷ ἐν παντὶ λόγῳ καὶ ἔργῳ

74. And Gregory the Great, and his words — where shall we place them? Surely with the apostles and prophets? A man who walked by the same Spirit as they, who kept in line with the footsteps of the saints all through his life, and who carried out the exactness of the Gospel way of life through the whole of his days. This I say: we shall indeed wrong the truth if we do not number that soul among those who belong to God, a soul that shone out in the Church of God like some great and conspicuous beacon; who had, through the co-operation of the Spirit, a power fearful to demons, and received such grace of speech for the obedience of faith among the Gentiles that, having found only seventeen Christians, he brought the whole people, of town and countryside alike, to God through knowledge. He also changed the courses of rivers, commanding them in the great name of Christ; and he dried up a lake that was furnishing grounds for war to covetous brothers. His foretellings of things to come were such that he fell short of the other prophets in nothing. In short, it would be a long task to recount the man's wonders, who, through the abundance of the gifts in him, wrought by the Spirit in all power and in signs and wonders, was proclaimed a second Moses by the very enemies of the truth. So in every word and deed of his

Editors' notes and page, col. 205

Footnotes

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Τοῦ ἑσπερινοῦ φωτός. E regione horum verborum scriptum est in margine Regii quinti περὶ τοῦ φωτὸς ἱλαροῦ, quod in ipsum contextum Regii tertii irrepsit.

Τοῦ ἑσπερινοῦ φωτός ("of the evening light"). Opposite these words there is written in the margin of the fifth Regius περὶ τοῦ φωτὸς ἱλαροῦ ("on the 'Joyful Light'"), which has crept into the text itself of the third Regius.

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Ὥσπερ τι ἀλεξητήριον. Habent editi ὥσπερ τι ἄλλο ἐξιτήριον. Quatuor mss. ὥσπερ ἄλλο τι ἐξιτήριον, tanquam aliud aliquod valedictionis donum. Si cui magis arrideat vulgata scriptura, litem non movebo. Sed tamen longe potior videtur scriptura Regii primi, quam in contextum recepimus. Basilius supra cap. 10 professionem fidei, quae fit in baptismo, servandam esse docet instar tutissimi praesidii, ὡς ἀσφαλοῦς φυλακτηρίου. Idem dicit de his verbis, In principio erat Verbum, homil. 16, p. 138. Praeterea Ducaeus, cui lectio codicis Regii placet, illud ἐξιτήριον minus commode usurpari observat, nisi addatur δῶρον. Sic Basilius in epist. al. 77, ait Christum dedisse discipulis ἐξιτήριον δῶρον, extremum munus, nempe pacem suam. Hunc autem Athenogenem Baronius in Martyrol. 16 Jul. et Tillemontius tom. II, p. 672, eumdem esse suspicantur ac Athenagoram, qui apologiam obtulit M. Aurelio. Nititur haec conjectura levi nominum similitudine. Libentius crediderim eumdem hic memorari, quem Martyrologia ad diem 16 Julii cum aliis nonnullis Sebastiae sub Diocletiano passum esse testantur. Exstant etiam illius acta apud Surium. Parvi refert, quod his in actis capite plexus, apud Basilium igne consumptus dicitur. Sunt enim acta illa prorsus insincera, nec fidem merentur. — Vide Addenda.

Ὥσπερ τι ἀλεξητήριον ("as a kind of safeguard"). The printed editions have ὥσπερ τι ἄλλο ἐξιτήριον. Four manuscripts have ὥσπερ ἄλλο τι ἐξιτήριον, "as some other farewell gift." If anyone prefers the common reading, I will not quarrel. Yet the reading of the first Regius, which we have taken into the text, seems far preferable. Basil teaches above, in ch. 10, that the profession of faith made in baptism is to be kept as the surest protection, ὡς ἀσφαλοῦς φυλακτηρίου. He says the same of the words "In the beginning was the Word," Homily 16, p. 138. Moreover Ducaeus, who favours the reading of the Regius codex, observes that ἐξιτήριον is used less aptly unless δῶρον is added. So Basil, in the letter formerly 77, says that Christ gave his disciples an ἐξιτήριον δῶρον, "a parting gift," namely his peace. Baronius, in the Martyrology at 16 July, and Tillemont, vol. II, p. 672, suspect that this Athenogenes is the same as Athenagoras, who presented an apology to Marcus Aurelius. This conjecture rests on a slight likeness of the names. I would rather believe that the one recorded here is he whom the Martyrologies at 16 July attest to have suffered with certain others at Sebaste under Diocletian. His acts also survive in Surius. It matters little that in these acts he is said to have been beheaded, while in Basil he was consumed by fire. For those acts are wholly unreliable and deserve no credence. — See the Addenda.

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Περιπατήσαντα. Duo codices ἐμπεριπατήσαντα. Paulo post illud ἢ ante ἀδικήσομεν non reperitur in quatuor mss., sed quia Basilio familiare est, ac praeterea Regius secundus illud habet, nihil visum est mutandum.

Περιπατήσαντα ("having walked"). Two codices have ἐμπεριπατήσαντα. A little further on, the ἢ before ἀδικήσομεν is not found in four manuscripts; but since it is familiar to Basil, and moreover the second Regius has it, it seemed that nothing should be changed.

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Ποταμῶν. Regius tertius ποταμοῦ.

Ποταμῶν ("of rivers"). The third Regius has ποταμοῦ ("of a river").

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Ἀντηγορεύετο. Ita quatuor mss., quorum tamen in uno legitur ἀνηγόρευτο. Editi προσηγορεύετο. Ibidem Reg. secundus ἐχθρῶν τῆς Ἐκκλησίας. Paulo post editi ἐπουρανίου. Tres mss. οὐρανίου. Quibus favent duo alii in quibus legitur οὐρανίας.

Ἀντηγορεύετο ("he was called in turn"). So four manuscripts, though in one of them ἀνηγόρευτο is read. The printed editions have προσηγορεύετο. In the same place the second Regius has ἐχθρῶν τῆς Ἐκκλησίας ("enemies of the Church"). A little further on the printed editions have ἐπουρανίου. Three manuscripts have οὐρανίου; two others support them, in which οὐρανίας is read.

(printed under page 107)

Footnotes

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Ἐκεῖνος. Sic libri veteres. Editi ἐκείνοις.

Ἐκεῖνος ("he"). So the old books. The printed editions have ἐκείνοις ("to them").

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Καταλέλοιπε. Ita mss. Editi κατέλιπε.

Καταλέλοιπε ("he has left"). So the manuscripts. The printed editions have κατέλιπε ("he left").

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Μελέτιον. Cocus dum tuetur Erasmi sententiam, qui Basilio magnam partem hujus libri, nempe a capite decimo quinto abjudicaverat, hoc inter alia commento utitur, quod Meletius, qui Basilii aequalis, et Basilio superstes fuit, inter antiquos numeretur. Sed jamdudum explosae ab omnibus fuerunt inanes nugae, nec quisquam ignorat Meletium hic memorari Ponticarum regionum episcopum, quem Eusebius Hist. lib. VII, cap. 32, mel Atticum vocari solitum, ac plurimis sanctitatis et doctrinae ornamentis praeditum fuisse dicit; seque illius consuetudine, dum persecutionem fugiens in Palaestina degeret, totis septem annis usum fuisse.

Μελέτιον ("Meletius"). Cocus, defending the view of Erasmus, who had denied Basil a large part of this book, namely from the fifteenth chapter on, uses among others this fiction: that Meletius, who was Basil's contemporary and outlived Basil, is counted here among the ancients. But these empty trifles were long ago hissed off by everyone, and no one is unaware that the Meletius recorded here is the bishop of the regions of Pontus whom Eusebius, History Book VII, ch. 32, says was commonly called "the honey of Attica," and was endowed with the greatest distinctions of holiness and learning; and that he enjoyed his company for seven whole years while Meletius, fleeing the persecution, was living in Palestine.

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Ἐπὶ τῆς ἑῴας. Editi οἱ ἐπὶ τῆς ἑῴας, sed articulus nullo legitur in codice ms.

Ἐπὶ τῆς ἑῴας ("in the East"). The printed editions have οἱ ἐπὶ τῆς ἑῴας, but the article is read in no manuscript codex.

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Ἐγώ τινος. In margine duorum codicum observatur Basilium loqui de S. Ephrem Syro.

Ἐγώ τινος ("I [heard] from someone"). In the margin of two codices it is noted that Basil is speaking of St Ephrem the Syrian.

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Ἐπὶ τούτοις. Hic incipit caput trigesimum in quatuor mss. Mox editi πᾶσαι δὲ πόλεις καὶ κῶμαι. Mss. ut in textu.

Ἐπὶ τούτοις ("because of these things"). Here the thirtieth chapter begins in four manuscripts. Just after, the printed editions have πᾶσαι δὲ πόλεις καὶ κῶμαι. The manuscripts read as in the text.

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Εἰσί. Hanc vocem addidimus ex quatuor mss.

Εἰσί ("are"). We have added this word from four manuscripts.

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Page

running head: 207 S. BASILII MAG[NI] (cropped at the image edge)
marginal letters: A assectabatur illum; B perit, super his certitudinem; C glorificationem proferant; D lugenda cordibus quaerentium
old-edition numerals: (none)

PG 32:208

τῶν ἐπιτελουμένων διὰ τῆς χάριτος οἷόν τι φῶς ἐπέλαμπε, μήνυμα τῆς οὐρανίου δυνάμεως, τῆς ἐκ τοῦ ἀφανοῦς παρεπομένης αὐτῷ. Τούτου μέγα ἔτι καὶ νῦν τοῖς ἐγχωρίοις τὸ θαῦμα, καὶ νεαρὰ καὶ ἀεὶ πρόσφατος ἡ μνήμη ταῖς Ἐκκλησίαις ἐνίδρυται, οὐδενὶ χρόνῳ ἀμαυρουμένη. Οὐκοῦν οὐ πρᾶξίν τινα, οὐ λόγον, οὐ τύπον τινὰ μυστικὸν, παρ' ὃν ἐκεῖνος κατέλιπε, τῇ Ἐκκλησίᾳ προσέθηκαν. Ταύτῃ τοι καὶ πολλὰ τῶν παρ' αὐτοῖς τελουμένων ἐλλειπῶς ἔχειν δοκεῖ διὰ τὸ τῆς καταστάσεως ἀρχαιότροπον. Οὐδὲν γὰρ ἠνέσχοντο οἱ κατὰ διαδοχὴν τὰς Ἐκκλησίας οἰκονομήσαντες τῶν μετ' ἐκεῖνον ἐφευρεθέντων παραδέξασθαι εἰς προσθήκην. Ἓν τοίνυν τῶν Γρηγορίου καὶ ὁ νῦν ἀντιλεγόμενος τρόπος τῆς δοξολογίας ἐστὶν, ἐκ τῆς ἐκείνου παραδόσεως τῇ Ἐκκλησίᾳ πεφυλαγμένος. Καὶ οὐ πολὺς ὁ πόνος μικρὸν κινηθέντι τὴν ἐπὶ τούτοις πληροφορίαν λαβεῖν. Ταύτην καὶ Φιρμιλιανῷ τῷ ἡμετέρῳ μαρτυροῦσι τὴν πίστιν οἱ λόγοι οὓς καταλέλοιπε. Καὶ Μελέτιον τὸν πάνυ ἐπὶ ταύτης εἶναι τῆς γνώμης οἱ συγγεγονότες φασί. Καὶ τί δεῖ τὰ παλαιὰ λέγειν; ἀλλὰ νῦν ἐπὶ τῆς ἑῴας οὐχ ἑνὶ μάλιστα τούτῳ τοὺς εὐσεβοῦντας γνωρίζουσιν, οἷόν τινι σημείῳ τῇ φωνῇ ταύτῃ φιλοκρινοῦντες; Ὡς δὲ ἐγώ τινος τῶν ἐκ Μεσοποταμίας ἤκουσα, ἀνδρὸς καὶ τῆς γλώσσης ἐμπείρως ἔχοντος, καὶ ἀδιαστρόφου τὴν γνώμην, οὐδὲ δυνατὸν ἑτέρως εἰπεῖν τῇ ἐγχωρίῳ φωνῇ, κἂν ἐθέλωσιν, ἀλλὰ διὰ τῆς, καὶ, συλλαβῆς, μᾶλλον δὲ τῶν ἰσοδυναμουσῶν αὐτῇ φωνῶν, κατά τι ἰδίωμα πάτριον, ἀνάγκην αὐτοῖς εἶναι τὴν δοξολογίαν προφέρειν. Καὶ Καππαδόκαι δὲ οὕτω λέγομεν ἐγχωρίως, ἔτι τότε ἐν τῇ τῶν γλωσσῶν διαιρέσει τὸ ἐκ τῆς λέξεως χρήσιμον προβλεψαμένου τοῦ Πνεύματος. Τί δὲ ἡ δύσις ἅπασα, μικροῦ δεῖν, ἀπὸ τοῦ Ἰλλυρικοῦ μέχρι τῶν ὅρων τῆς καθ' ἡμᾶς οἰκουμένης; οὐχὶ τὴν φωνὴν ταύτην πρεσβεύει;

of the things accomplished through grace, a kind of light shone out, a token of the heavenly power that attended him from the unseen. Of this man the wonder is still great even now among the people of that country, and his memory is set fast in the churches, fresh and ever new, dimmed by no length of time. So they added to the Church no act, no word, no mystical rite beyond what he had left. For this reason indeed many of the things performed among them seem to be deficient, because of the antiquity of their establishment. For those who in succession administered the churches would not endure to accept, by way of addition, anything devised after him. One of Gregory's ordinances, then, is also the form of the doxology now spoken against, preserved in the Church from his tradition. And it is no great labour for one who stirs a little to obtain full assurance on these matters. To this faith our Firmilian also is witness, in the works he has left behind. And those who lived with him say that the great Meletius too was of this mind. And why need I speak of ancient things? Is it not now in the East that they recognize the godly chiefly by this one thing, discerning them by this word as by a kind of sign? As I heard from a certain man of Mesopotamia, a man both skilled in the language and of undistorted judgement, it is not even possible to say it otherwise in the native tongue, even if they wished; rather they are compelled, by a certain ancestral idiom, to utter the doxology by means of the syllable "and", or rather by the words of equivalent force to it. And we Cappadocians also speak so in our native way, the Spirit having foreseen, already at the dividing of the tongues, the usefulness of the expression. And what of the whole West, from Illyricum almost to the borders of our inhabited world? Does it not uphold this word?

75. Πῶς οὖν καινοτόμος ἐγὼ, καὶ νεωτέρων ῥημάτων δημιουργὸς, ἔθνη ὅλα καὶ πόλεις, καὶ ἔθος πάσης μνήμης ἀνθρωπίνης πρεσβύτερον, καὶ ἄνδρας στύλους τῆς Ἐκκλησίας, ἐν πάσῃ γνώσει καὶ δυνάμει Πνεύματος διαπρεπεῖς, ἀρχηγοὺς καὶ προστάτας τῆς φωνῆς παρεχόμενος; Ἐπὶ τούτοις τὸ πολεμικὸν τοῦτο καθ' ἡμῶν συγκεκίνηται στῖφος. Πᾶσα δὲ πόλις καὶ κώμη, καὶ ἐσχατιαὶ πᾶσαι, πλήρεις τῶν ἡμετέρων διαβολῶν. Λυπηρὰ μὲν οὖν ταῦτα καὶ ὀδυνηρὰ ταῖς καρδίαις τῶν ζητούντων τὴν εἰρήνην· ἀλλ' ἐπειδὴ μεγάλοι τῆς ὑπομονῆς οἱ μισθοὶ τῶν ὑπὲρ τῆς πίστεως παθημάτων εἰσὶ, πρὸς τούτοις καὶ ξίφος στιλβούσθω, καὶ πέλεκυς ἀκονάσθω, καὶ πῦρ καιέσθω τοῦ Βαβυλωνίου σφοδρότερον, καὶ πᾶν κινείσθω

75. How then am I an innovator and a fabricator of newer terms, when I bring forward as originators and patrons of the word whole nations and cities, and a custom older than all human memory, and men who were pillars of the Church, eminent in all knowledge and power of the Spirit? For these things this hostile array has been stirred up against us. Every city and village, and all the furthest regions, are full of slanders against us. These things are grievous and painful to the hearts of those who seek peace; but since great are the rewards of endurance for sufferings on behalf of the faith, let the sword glitter besides, and the axe be whetted, and the fire burn more fiercely than the Babylonian, and let every

Editors' notes and page, col. 208

Page

running head: S. BASILII MAGNI 208
marginal letters: A τῶν ἐπιτελουμένων; B Καὶ οὐ πολὺς ὁ πόνος; C δοξολογίαν προφέρειν; D νηρὰ ταῖς καρδίαις
old-edition numerals: (none)

PG 32:209

ἐφ' ἡμᾶς ὄργανον κολαστήριον· ὡς ἔμοιγε οὐδὲν φοβερώτερον τοῦ μὴ φοβεῖσθαι τὰς ἀπειλὰς, ἃς ὁ Κύριος τοῖς τὸ Πνεῦμα βλασφημοῦσιν ἐπανετείνατο. Πρὸς μὲν οὖν τοὺς εὐγνώμονας τῶν ἀνθρώπων ἱκανὴ ἀπολογία τὰ εἰρημένα, ὅτι δεχόμεθα φωνὴν οὕτω μὲν φίλην καὶ προσήγορον τοῖς ἁγίοις, τοσούτῳ δὲ ἔθει βεβαιωθεῖσαν· διότι ἀφ' οὗ κατηγγέλη τὸ Εὐαγγέλιον μέχρι τοῦ νῦν, ἐμπολιτευομένη ταῖς Ἐκκλησίαις δείκνυται· καὶ τὸ μέγιστον, εὐσεβῶς καὶ ὁσίως κατὰ τὴν ἔννοιαν ἔχουσα. Πρὸς δὲ τὸ μέγα κριτήριον, τίνα τὴν ἀπολογίαν ἑαυτοῖς εὐτρεπίσαιμεν; Ὅτι ἐνῆγεν ἡμᾶς πρὸς τὴν δόξαν τοῦ Πνεύματος πρῶτον μὲν ἡ παρὰ τοῦ Κυρίου τιμὴ, συμπαραλαβόντος ἑαυτῷ καὶ τῷ Πατρὶ πρὸς τὸ βάπτισμα· ἔπειτα ἡ ἑκάστου ἡμῶν διὰ τῆς τοιαύτης μυσταγωγίας πρὸς τὴν θεογνωσίαν εἰσαγωγή· ἐφ' ἅπασι δὲ ὁ φόβος τῶν ἀπειληθέντων, ἀπείργων τὴν ἔννοιαν πάσης ἀναξίας καὶ ταπεινῆς ὑπολήψεως. Οἱ δὲ ἐναντίοι τί καὶ ἐροῦσι; ποίαν ἀπολογίαν τῆς βλασφημίας ἕξουσι; μήτε τὰς τιμὰς τοῦ Κυρίου καταιδεσθέντες, μήτε τὰς ἀπειλὰς αὐτοῦ φοβηθέντες. Οὗτοι μὲν οὖν κύριοι βουλεύσασθαι περὶ τῶν κατ' αὐτοὺς, ἢ καὶ μεταβουλεύσασθαι ἤδη. Αὐτὸς δ' ἂν εὐξαίμην μάλιστα μὲν δοῦναι τὸν ἀγαθὸν Θεὸν τὴν ἑαυτοῦ εἰρήνην βραβεύουσαν ἐν ταῖς καρδίαις ἁπάντων, ὥστε τοὺς σφριγῶντας καθ' ἡμῶν τούτους, καὶ συντεταγμένους σφοδρῶς, ἐν Πνεύματι πραότητος καὶ ἀγάπης κατασταλῆναι· εἰ δ' ἄρα παντελῶς ἐξηγρίωνται καὶ ἀτιθασσεύτως ἔχουσιν, ἀλλ' ἡμῖν γε δοῦναι μακροθύμως φέρειν τὰ παρ' αὐτῶν. Πάντως δὲ, τοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐν ἑαυτοῖς ἔχουσιν οὐ τὸ παθεῖν ὑπὲρ τῆς πίστεως ἀλγεινὸν, ἀλλὰ τὸ μὴ ἐναθλῆσαι αὐτῇ δυσφορώτατον· ἐπεὶ καὶ τοῖς ἀθληταῖς οὐ τοσοῦτον πληγὰς λαβεῖν ἀγωνιζομένοις βαρὺ, ὅσον μηδὲ παραδεχθῆναι τὴν ἀρχὴν εἰς τὸ στάδιον. Ἢ τάχα οὗτος ἦν ὁ καιρὸς τοῦ σιγᾶν, κατὰ τὸν σοφὸν Σολομῶντα. Τί γὰρ ὄφελος τῷ ὄντι κεκραγέναι πρὸς ἄνεμον, οὕτω βιαίας ζάλης κατεχούσης τὸν βίον, ὑφ' ἧς πᾶσα μὲν διάνοια τῶν τὸν λόγον κατηχουμένων, οἷον ὀφθαλμὸς κονιορτοῦ τινος, τῆς ἐκ τῶν παραλογισμῶν ἀπάτης ἀναπλησθεῖσα, συγκέχυται· πᾶσα δὲ ἀκοὴ βαρυτάτοις καὶ ἀήθεσι ψόφοις κατακτυπεῖται· δονεῖται δὲ πάντα, καὶ ἐν κινδύνῳ ἐστὶ τοῦ πτώματος;

instrument of punishment be set in motion against us; for to me nothing is more fearful than not to fear the threats which the Lord held out against those who blaspheme the Spirit. To fair-minded men, then, what has been said is a sufficient defence: that we accept a word so dear and familiar to the saints, and confirmed by so long a usage; for from the time the Gospel was preached until now it is shown to have been at home in the churches; and, what is greatest, it is pious and holy in its meaning. But before the great tribunal, what defence shall we have prepared for ourselves? That what led us on to the glorifying of the Spirit was, first, the honour paid Him by the Lord, who associated Him with Himself and with the Father in baptism (Matt. 28:19); next, the introduction of each of us into the knowledge of God through such an initiation; and above all, the fear of what was threatened, which shuts out from the mind every unworthy and low conception. But our opponents, what will they say? What defence will they have for their blasphemy, who neither revered the Lord's honours nor feared His threats? They are masters, then, of taking counsel about their own affairs, or even of changing their counsel now. For myself, I would pray above all that the good God may grant His own peace to rule in the hearts of all, so that these men who swell with rage against us, and are vehemently arrayed against us, may be calmed in the Spirit of meekness and love; but if they have become wholly savage and are untameable, then at least that He may grant us to bear patiently what comes from them. In any case, to those who have the sentence of death in themselves, it is not suffering for the faith that is painful, but not to have contended for it that is most grievous; since for athletes too it is not so heavy to take blows in the contest as not even to be admitted into the stadium at all. Or perhaps this was the time to keep silence, according to wise Solomon (Eccl. 3:7). For what profit is there, in truth, in crying out to the wind, when so violent a storm holds life in its grip, by which every mind of those instructed in the word, like an eye filled with dust, is filled with the deceit of sophistries and confounded, and every ear is battered with the heaviest and strangest din, and all things are shaken and in danger of falling?

ΚΕΦΑΛ. Λʹ.

CHAPTER XXX.

Διήγησις τῆς παρούσης τῶν Ἐκκλησιῶν καταστάσεως.

An account of the present state of the churches.

76. Τίνι οὖν ὁμοιώσομεν τὴν παροῦσαν κατάστασιν;

76. To what then shall we liken the present state of things?

Editors' notes and page, col. 209

Footnotes

[scripture references, printed below the Greek column] (printed under page 109) (23) Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 109)

(24) ‹anchor: juxta sapientem Salomonem› Eccle. III, 7.

Ecclesiastes 3:7.

(printed under page 109)

Footnotes

(15) ‹anchor: not visible› · call in col 210

Καὶ προσήγορον. Reg. quartus καὶ εὐπροσήγορον.

Καὶ προσήγορον ("and affable"). The fourth Regius has καὶ εὐπροσήγορον ("and easy of address").

(printed under page 109)

(16) ‹anchor: not visible› · call in col 210

Ἐνῆγεν. Reg. quartus ἐνήγαγεν, et paulo post idem codex ἑαυτῷ καὶ τὸ Πνεῦμα πρὸς τὸ βάπτισμα.

Ἐνῆγεν ("he urged"). The fourth Regius has ἐνήγαγεν, and a little further on the same codex has ἑαυτῷ καὶ τὸ Πνεῦμα πρὸς τὸ βάπτισμα.

(printed under page 109)

(17) ‹anchor: not visible› · call in col 210

Τὰς τιμάς. Legitur τὰς φωνάς in uno codice ms.

Τὰς τιμάς ("the honours"). In one manuscript codex τὰς φωνάς ("the words") is read.

(printed under page 109)

(18) ‹anchor: καὶ συντεταγμένους› · call in col 210

Συντεταγμένους. Ita nostri codices mss. Editi συντεταμένους. Confirmatur nostra emendatio ex Epist. al. 79, ubi Basilius eadem voce utitur, ut mala adversariorum consilia designet.

Συντεταγμένους ("drawn up in array"). So our manuscript codices. The printed editions have συντεταμένους ("strained"). Our correction is confirmed by the letter formerly 79, where Basil uses the same word to denote the evil designs of his adversaries.

(printed under page 109)

(19) ‹anchor: ἐναθλῆσαι αὐτῇ› · call in col 210

Αὐτῇ. Editi ἐν αὐτῇ. Sed deest praepositio in veteribus libris.

Αὐτῇ ("for it"). The printed editions have ἐν αὐτῇ. But the preposition is missing in the old books.

(printed under page 109)

(20) ‹anchor: μηδὲ παραδεχθῆναι› · call in col 210

Μηδὲ παραδεχθῆναι. Sic codices mss. Editi μὴ δεχθῆναι.

Μηδὲ παραδεχθῆναι ("not even to be admitted"). So the manuscript codices. The printed editions have μὴ δεχθῆναι.

(printed under page 109)

Footnotes

(21) ‹anchor: not visible› · call in col 211

Ἄνδρες. Hanc vocem addidimus ex mss. codicibus. Mox quatuor codices ἀντεφορμοῦντα. Paulo post editi ἐπελθόντα μελαίνειν πως. Quinque mss. ut in textu.

Ἄνδρες ("men"). We have added this word from the manuscript codices. Just after, four codices have ἀντεφορμοῦντα. A little further on the printed editions have ἐπελθόντα μελαίνειν πως. Five manuscripts read as in the text.

(printed under page 110)

(22) ‹anchor: not visible› · call in col 211

Προσθήσωμεν… οἰδοῦσαν. Ita quinque mss. Editi προσθέσομεν… οἰδαίνουσαν. Mox editi ἀναστρεφομένην. Sed melior visa est scriptura Regii quarti quem secuti sumus

Προσθήσωμεν… οἰδοῦσαν ("let us add … swelling"). So five manuscripts. The printed editions have προσθέσομεν… οἰδαίνουσαν. Just after, the printed editions have ἀναστρεφομένην. But the reading of the fourth Regius, which we have followed, seemed better.

(printed under page 110)

(23) ‹anchor: not visible› · call in col 211

Ἐφορμῶσι. Codices nonnulli ἐφορμοῦσι.

Ἐφορμῶσι ("they bear down on"). Some codices have ἐφορμοῦσι.

(printed under page 110)

(24) ‹anchor: κρατεῖν ἐνεποίησεν› · call in col 211

Ἐνεποίησεν. Ita mss. codices. Editi ἀνεποίησεν

Ἐνεποίησεν ("it instilled"). So the manuscript codices. The printed editions have ἀνεποίησεν.

(printed under page 110)

(25) ‹anchor: πᾶσαν ἐπέχοντα› · call in col 211

Ἐπέχοντα. Ita mss. quinque. Editi ἀπηχοῦντα.

Ἐπέχοντα ("covering"). So five manuscripts. The printed editions have ἀπηχοῦντα ("echoing").

(printed under page 110)

(26) ‹anchor: δεινήν τινα εἶναι› · call in col 211

Εἶναι. Hanc vocem ex veteribus libris addidimus. Paulo post editi πᾶσαν αὐτοῖς. Libri veteres ut in textu.

Εἶναι ("to be"). We have added this word from the old books. A little further on the printed editions have πᾶσαν αὐτοῖς. The old books read as in the text.

(printed under page 110)

(27) ‹anchor: νόσον δοξομανίας› · call in col 211

Δοξομανίας. Reg. quartus δοξομανίαν.

Δοξομανίας ("of mad love of glory"). The fourth Regius has δοξομανίαν.

(printed under page 110)

(28) ‹anchor: τῆς νεὼς› · call in col 211

Τῆς νεώς. Tres mss. τῆς νηός.

Τῆς νεώς ("the ship"). Three manuscripts have τῆς νηός.

(printed under page 110)

(29) ‹anchor: ἐπιβάτας ἀλλήλοις› · call in col 211

Ἀλλήλοις. Hanc vocem addidimus ex veteribus libris, in quibus etiam legitur paulo post ἐπ' αὐτό, pro eo quod erat in editis ἐπ' αὐτοῦ. Mox Regius tertius τῆς Ἐκκλησίας τοῦ Θεοῦ

Ἀλλήλοις ("to one another"). We have added this word from the old books, in which a little further on ἐπ' αὐτό is also read, in place of the printed editions' ἐπ' αὐτοῦ. Just after, the third Regius has τῆς Ἐκκλησίας τοῦ Θεοῦ ("of the Church of God").

(printed under page 110)

Page

running head: 211 S. BASILII MAG[NI] (cropped at the image edge)
marginal letters: A Profecto similis praelio navali; B horribilemque procellam; C and D not seen (top image only read)
old-edition numerals: 65 before jam sit amicorum (Latin column)
other: FACING LATIN VERSION, NOT SET.

PG 32:212

Ἢ που ὁμοία ἐστὶ πολέμῳ τινὶ ναυτικῷ, ὃν ἐκ παλαιῶν προσκρουσμάτων, πολὺν κατ' ἀλλήλων τὸν θυμὸν θρέψαντες, ναυμάχοι τινὲς ἄνδρες καὶ φιλοπόλεμοι συνεστήσαντο. Ὅρα δὴ οὖν μοι ἐν τῇ εἰκόνι ταύτῃ φοβερῶς ἑκατέρωθεν ἀντεφορμῶντα τὸν στόλον, εἶτα εἰς τὸ ἀνήκεστον τῆς ὀργῆς ἐκραγείσης, συμπεσόντας διαγωνίζεσθαι. Ὑπόθου, εἰ βούλει, καὶ λαίλαπι βιαίᾳ κλονεῖσθαι τὸ ναυτικὸν, καὶ ζόφον ἀθρόως ἐκ νεφῶν ἐπισχόντα μελαίνειν πᾶν τὸ ὁρώμενον, ὡς μηδεμίαν ἔτι εἶναι φίλων καὶ πολεμίων διάκρισιν, τῶν συμβόλων αὐτοῖς ἀγνοηθέντων διὰ τὴν σύγχυσιν. Ἔτι προσθήσωμεν δι' ἐνάργειαν τῇ εἰκόνι καὶ θάλασσαν οἰδοῦσαν καὶ ἄνω στρεφομένην ἐκ τῶν βυθῶν, καὶ λάβρον ἐκ νεφῶν ὕδωρ καταῤῥηγνύμενον, καὶ φοβερὸν ἐπανιστάμενον ἐκ τρικυμίας τὸν κλύδωνα· εἶτα πανταχόθεν τῶν πνευμάτων εἰς ταυτὸν συμπεσόντων, πάντα τὸν στόλον συναρασσόμενον, καὶ τῶν ἐπὶ παρατάξεως τοὺς μὲν καταπροδιδόντας, καὶ παρ' αὐτὴν τὴν ἀγωνίαν αὐτομολοῦντας· τοὺς δὲ ἀνάγκην ἔχειν ὁμοῦ τε διωθεῖσθαι τὰ σκάφη ἐκ τῶν ἀνέμων ἐπιφερόμενα, καὶ ἀντεπιέναι τοῖς ἐφορμῶσι, καὶ ἀλλήλους καταφονεύειν ὑπὸ τῆς στάσεως, ἣν ὁ πρὸς τὸ ὑπερέχον φθόνος, καὶ ἡ ἐπιθυμία τοῦ αὐτὸν ἕκαστον κρατεῖν ἐνεποίησεν. Ἐνθυμήθητι ἐπὶ τούτοις συμμιγῆ τινα καὶ ἄσημον ἦχον πᾶσαν ἐπέχοντα τὴν ἐκεῖ θάλασσαν, ἐκ τῶν περιηχούντων ἀνέμων, καὶ τοῦ πατάγου τῶν πλοίων, καὶ τοῦ ῥοθίου ζέοντος, καὶ ἐκ τῆς βοῆς τῶν πολεμούντων, παντοδαπὰς φωνὰς ἐπὶ τοῖς πάθεσιν ἀφιέντων· ὡς μήτε ναυάρχου, μήτε κυβερνήτου φωνὴν εἰσακούεσθαι, ἀλλὰ δεινήν τινα εἶναι ἀταξίαν καὶ σύγχυσιν, τῆς τῶν κακῶν ὑπερβολῆς, διὰ τὴν πρὸς τὸ ζῆν ἀπόγνωσιν, ἅπασαν αὐτοῖς τοῦ ἁμαρτάνειν ἄδειαν ἐμποιούσης. Πρόσθες αὐτοῖς καὶ ἀμήχανόν τινα νόσον δοξομανίας· ὥστε, τῆς νεὼς ἤδη εἰς βυθὸν φερομένης, τοὺς ἐπιβάτας ἀλλήλοις τῆς τῶν πρωτείων ἔριδος μὴ ὑφίεσθαι.

Is it not, surely, like some naval war, which men practised in sea-fighting and fond of war have stirred up out of old offences, having nursed much anger against one another? Look, then, I pray you, in this picture at the fleet bearing down fearfully on each side, and then, their wrath having broken out past all remedy, closing and fighting it out. Suppose, if you will, that the navy is also tossed by a violent hurricane, and that a darkness, settling all at once from the clouds, blackens everything that is seen, so that there is no longer any telling friends from enemies, the signals being unrecognized by them because of the confusion. Let us further add to the picture, for vividness, the sea swelling and churned up from its depths, and fierce rain bursting down from the clouds, and a fearful surge rising out of the towering waves; then, the winds from every quarter falling together into one place, the whole fleet dashed together, and of those in the line some turning traitor and deserting in the very midst of the struggle, while others are compelled at once to thrust off the vessels driven upon them by the winds, and to advance against those bearing down on them, and to slaughter one another through the faction which envy of pre-eminence, and each man's desire to be master himself, has bred. Imagine besides a confused and inarticulate noise filling the whole sea there, from the howling winds, and the crash of the ships, and the seething of the surf, and from the shouting of the combatants as they utter cries of every kind at what befalls them; so that neither the admiral's nor the pilot's voice can be heard, but there is a dreadful disorder and confusion, the extremity of the evils, through despair of life, giving them full licence to do wrong. Add to them also some incurable disease of mad love of glory, so that, when the ship is already going down to the deep, the passengers do not give up their strife with one another for the first place.

77. Μετάβα δή μοι ἀπὸ τῆς εἰκόνος ἐπ' αὐτὸ τοῦ κακοῦ τὸ ἀρχέτυπον. Οὐχὶ πάλαι μέν πως ἐδόκει τὸ Ἀρειανὸν σχίσμα, εἰς ἀντίπαλον μοῖραν ἀποκριθὲν τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, ἐν πολεμίων τάξει αὐτὸ καθ' ἑαυτὸ μόνον ἀντικαθέζεσθαι; Ὅτε δὲ ἐκ τῆς μακρᾶς καὶ χαλεπῆς ἔριδος εἰς προφανῆ ἡμῖν ἀγῶνα ἀντικατέστησαν, τότε δὴ εἰς πολλὰ μέρη κατὰ μυρίους τρόπους ὁ πόλεμος διεσχίσθη· ὥστε καὶ διὰ τὸ κοινὸν ἔχθος, καὶ διὰ τὸ ἰδίως ὕποπτον, ἀδιάλλακτον πᾶσιν ὑπάρχειν τὸ μῖσος. Ὁ δὲ σάλος οὗτος τῶν Ἐκκλησιῶν τίνος οὐκ ἔστι θαλασσίου κλύδωνος

77. Pass over with me, I pray you, from the picture to the very original of the evil. Did it not seem, long ago, that the Arian schism, having separated off into a hostile party against the Church of God, stood opposed to it alone by itself in the rank of enemies? But when, after long and bitter strife, they set themselves against us in open combat, then indeed the war was split into many parts in countless ways, so that, both through the common enmity and through each one's private suspicion, the hatred is irreconcilable for all. And this tossing of the churches, than what sea-surge is it not

Editors' notes and page, col. 212

Page

running head: S. BASILII MAGNI 212
marginal letters: A σιν; Ἢ που ὁμοία; B ἱστάμενον ἐκ τρικυμίας; C παντοδαπὰς φωνὰς; D μακρᾶς καὶ χαλεπῆς
old-edition numerals: (none)

PG 32:213

ἀγριώτερος; ἐν ᾧ πᾶν μὲν ὅριον Πατέρων κεκίνηται, πᾶς δὲ θεμέλιος, καὶ εἴ τι ὀχύρωμα δογμάτων διασεσάλευται. Κλονεῖται δὲ πάντα καὶ κατασείεται σαθρᾷ τῇ βάσει ἐπαιωρούμενα· ἀλλήλοις δὲ ἐμπίπτοντες, ὑπ' ἀλλήλων ἀνατρεπόμεθα. Κἂν μὴ φθάσῃ βαλὼν ὁ πολέμιος, ὁ παραστάτης ἔτρωσε. Κἂν πέσῃ βληθεὶς, ὁ συνασπιστὴς ἐπέβη. Τοσοῦτον ἀλλήλοις κοινωνοῦμεν, ὅσον κοινῇ τοὺς ἐναντίους μισεῖν. Ἐπειδὰν δὲ παρέλθωσιν οἱ πολέμιοι, ἀλλήλους ἤδη βλέπομεν πολεμίους. Ἐπὶ τούτοις, τῶν ναυαγίων τὸ πλῆθος τίς ἂν ἐξαριθμήσαιτο; τῶν μὲν ἐκ τῆς τῶν πολεμίων προσβολῆς καταδύντων, τῶν δὲ ἐκ τῆς λαθραίας τῶν συμμαχούντων ἐπιβουλῆς, ἄλλων ἐκ τῆς ἀπειρίας τῶν εὐθυνόντων· ὅπου γε αὔτανδροι Ἐκκλησίαι, οἷον ὑφάλοις τισὶ τοῖς αἱρετικοῖς δόλοις προσαραχθεῖσαι διεφθάρησαν, ἄλλοι δὲ τῶν ἐχθρῶν τοῦ σωτηρίου πάθους, παραλαβόντες τοὺς οἴακας, περὶ τὴν πίστιν ἐναυάγησαν. Αἱ δὲ ἐκ τῶν ἀρχόντων τοῦ κόσμου τούτου ἐπαγόμεναι ταραχαὶ ποίας οὐχὶ θυέλλης καὶ καταιγίδος σφοδρότερον τοὺς λαοὺς ἀνατρέπουσι; Κατηφὴς δέ τις ὄντως καὶ στυγνὴ σκοτόμαινα τὰς Ἐκκλησίας ἐπέχει, τῶν λαμπτήρων τοῦ κόσμου, οὓς ἔθετο ὁ Θεὸς τὰς ψυχὰς τῶν λαῶν φωτίζειν, ἐξοικισθέντων. Τὸ δὲ ὑπερβάλλον αὐτοῖς τῆς πρὸς ἀλλήλους φιλονεικίας, ἐπικρεμαμένου ἤδη τοῦ φόβου τῆς τοῦ παντὸς διαλύσεως, παραιτεῖται τὴν αἴσθησιν. Τοῦ γὰρ κοινοῦ καὶ δημοσίου πολέμου πλεῖόν ἐστι τὸ ἴδιον δυσμενὲς, τῆς ἐκ τοῦ κρατῆσαι τῶν ἐναντίων δόξης τοῦ κοινῶς πᾶσι λυσιτελοῦντος προτιθεμένης, οἷς τὸ παραυτίκα τῆς φιλοτιμίας τερπνὸν τῶν εἰς ὕστερον ἀποκειμένων μισθῶν προτιμότερον. Διόπερ πάντες ὁμοίως, καθ' ὃν ἂν ἕκαστος δύνηται τρόπον, τὰς φονικὰς χεῖρας ἀλλήλοις ἀντεπιφέρουσι. Τραχεῖα δέ τις κραυγὴ τῶν ἐξ ἀντιλογίας παρατριβομένων ἀλλήλοις, καὶ βοὴ ἄσημος, καὶ δύσκριτος ἦχος ἐκ τῶν ἀσιγήτων θορύβων, πᾶσαν ἤδη σχεδὸν Ἐκκλησίαν πεπλήρωκεν, ἐπὶ ὑπερβολὰς καὶ ἐλλείψεις τὸ εὐθὲς δόγμα τῆς εὐσεβείας παρατρεπόντων. Οἱ μὲν γὰρ ἐπὶ Ἰουδαϊσμὸν διὰ τῆς συγχύσεως τῶν προσώπων, οἱ δὲ ἐπὶ Ἑλληνισμὸν διὰ τῆς τῶν φύσεων ἐναντιότητος παραφέρονται· οὔτε τῆς θεοπνεύστου Γραφῆς μεσιτεύειν αὐτοῖς ἐξαρκούσης, οὔτε τῶν ἀποστολικῶν παραδόσεων τὰς πρὸς ἀλλήλους αὐτοῖς διαλλαγὰς βραβευουσῶν. Εἷς δὲ ὅρος φιλίας, τὸ καθ' ἡδονὴν εἰπεῖν· καὶ ἔχθρας ἀρκοῦσα πρόφασις, τὸ μὴ συμβῆναι ταῖς δόξαις. Πάσης δὲ συνωμοσίας πιστότερον πρὸς κοινωνίαν στάσεως ἡ τοῦ σφάλματος ὁμοιότης. Θεολόγος δὲ πᾶς, καὶ ὁ μυρίαις κηλῖσι τὴν ψυχὴν στιγματίας. Ἐντεῦθεν τοῖς νεωτεροποιοῖς εὐπορία τῶν συστασιαζόντων πολλή. Τοιγαροῦν αὐτοχειροτόνητοι

more savage? In it every boundary of the Fathers has been moved, and every foundation, and whatever stronghold of doctrines there was, has been shaken. All things are tossed and rocked, poised upon a rotten base; and falling upon one another, we are overthrown by one another. If the enemy has not been first to strike, the comrade at one's side has wounded; if one falls struck, his fellow-soldier tramples on him. We have just so much in common with one another as to hate our opponents in common; but as soon as the enemy have passed by, we look upon one another as enemies. Besides this, who could count the multitude of the wrecks? Some sunk by the onset of the enemy, others by the secret plotting of their allies, others through the inexperience of those at the helm; since whole churches, crews and all, have been dashed upon heretical deceits as upon hidden reefs and have perished, while others of the enemies of the saving Passion, having seized the helm, have made shipwreck concerning the faith. And the disturbances brought on by the rulers of this world, what hurricane and whirlwind do they not exceed in the violence with which they overturn the peoples? A gloomy and sullen darkness truly holds the churches, the lights of the world, whom God set to enlighten the souls of the peoples, having been banished. And the excess of their rivalry with one another, while the fear of the dissolution of the universe already hangs over them, deprives them of the sense of it. For private hostility weighs more than the common and public war, the glory of mastering opponents being preferred to what profits all in common, for men to whom the immediate pleasure of ambition is worth more than the rewards laid up for hereafter. Therefore all alike, in whatever way each can, turn their murderous hands against one another. A harsh outcry of those who chafe against one another in dispute, and an inarticulate shouting, and an indistinguishable din from ceaseless uproar, has now filled almost every church, as men twist the right doctrine of godliness aside to excesses and defects. For some are carried away towards Judaism by the confusion of the Persons, others towards Hellenism by the opposition of the natures; neither the divinely inspired Scripture being able to mediate for them, nor the apostolic traditions to arbitrate their reconciliation with one another. One rule of friendship there is: to speak to please; and a sufficient pretext for enmity: not to agree in opinions. And likeness in error is a surer bond of partnership in faction than any conspiracy. Everyone is a theologian, even the man branded in his soul with countless stains. Hence the innovators have a great abundance of fellow-partisans. Accordingly, self-elected

Editors' notes and page, col. 213

Footnotes

(30) ‹anchor: not visible› · call in col 214

Ἐπέβη. Ita Regius secundus, multo melius quam editi ἐπανέβη. Tres alii codices ἐπενέβη.

Ἐπέβη ("it came upon"). So the second Regius, much better than the printed editions' ἐπανέβη. Three other codices have ἐπενέβη.

(printed under page 111)

(31) ‹anchor: not visible› · call in col 214

Σωτηρίου πάθους. Ita ope Regii secundi emendavimus quod in editis legebatur σωτηρίου Πνεύματος, non ex stylo et more Basilii, qui Spiritum sanctum σωτήριον nusquam appellat. Unde Combefisius legendum putabat σωτηρίου κηρύγματος.

Σωτηρίου πάθους ("of the saving passion"). So, with the help of the second Regius, we have corrected what was read in the printed editions, σωτηρίου Πνεύματος ("of the saving Spirit"), which is not after Basil's style and manner, since he nowhere calls the Holy Spirit σωτήριον. Hence Combefis thought σωτηρίου κηρύγματος ("of the saving proclamation") should be read.

(printed under page 111)

(32) ‹anchor: not visible› · call in col 214

Σφοδρότερον. Reg. secundus βαρύτερον.

Σφοδρότερον ("more violent"). The second Regius has βαρύτερον ("heavier").

(printed under page 111)

(33) ‹anchor: not visible› · call in col 214

Ὄντως. Ita mss. codices. Editi οὕτως.

Ὄντως ("truly"). So the manuscript codices. The printed editions have οὕτως ("thus").

(printed under page 111)

(34) ‹anchor: παραιτεῖται› · call in col 214

Παραιτεῖται. Reg. secundus παραιρεῖται. Paulo post editi κρατεῖσθαι. Mss. ut in textu. Subinde Reg. secundus τῆς φιλονεικίας τερπνόν

Παραιτεῖται ("deprecates," here "takes away"). The second Regius has παραιρεῖται ("removes"). A little further on the printed editions have κρατεῖσθαι. The manuscripts read as in the text. Next, the second Regius has τῆς φιλονεικίας τερπνόν ("the pleasure of contention").

(printed under page 111)

(35) ‹anchor: τὴν ψυχὴν στιγματίας› · call in col 214

Στιγματίας. Ita mss. quatuor. Editi στιγματίσας.

Στιγματίας ("one branded"). So four manuscripts. The printed editions have στιγματίσας.

(printed under page 111)

Footnotes

[scripture references, printed in one line across the page below the text] (printed under page 112) (25) Eccle. IX, 17.

Ecclesiastes 9:17.

(printed under page 112) (26) Amos V, 13.

Amos 5:13.

(printed under page 112)

(27) ‹anchor: juxta legem veterem› Ezech. XXIII, 5.

Ezekiel 23:5 [as printed; the law on the enemy's fallen beast is Exodus 23:5].

(printed under page 112)

(36) ‹anchor: not visible› · call in col 215

Ἢ αὐτῷ. Ita codices nostri omnes. Editi ἢ αὐτόν.

Ἢ αὐτῷ ("or to him"). So all our codices. The printed editions have ἢ αὐτόν.

(printed under page 112)

(37) ‹anchor: not visible› · call in col 215

Ἐν τῷ καιρῷ ἐκείνῳ. Haec desunt in tribus mss. Legitur etiam in nonnullis codicibus καιρὸς πονηρῶν ἐστιν.

Ἐν τῷ καιρῷ ἐκείνῳ ("in that time"). These words are missing in three manuscripts. In some codices καιρὸς πονηρῶν ἐστιν ("it is a time of evil men") is also read.

(printed under page 112)

(38) ‹anchor: ὑπὸ τὸν γόμον› · call in col 215

Τὸν γόμον. Sic mss. codices. Editi τῶν γόμων.

Τὸν γόμον ("the load"). So the manuscript codices. The printed editions have τῶν γόμων.

(printed under page 112)

(39) ‹anchor: σπλάγχνον Χριστιανόν› · call in col 215

Χριστιανόν. Sic veteres libri. Editi χρηστόν.

Χριστιανόν ("Christian"). So the old books. The printed editions have χρηστόν ("kindly").

(printed under page 112)

(40) ‹anchor: τῆς ἀρρωστίας› · call in col 215

Ἀρρωστίας. Duo Regii codices addunt πάσης. Non multo post editi ὑπαχθέντες. Codices mss. ut in textu.

Ἀρρωστίας ("of the sickness"). Two Regii codices add πάσης ("all"). Not much further on the printed editions have ὑπαχθέντες. The manuscript codices read as in the text.

(printed under page 112)

Page

running head: 215 S. BASILII MAGNI
marginal letters: A multa copia simul excitantium; B tanquam hominis vox; C ignoratur; sublatae sunt; D tantum, ut videtur, malum
old-edition numerals: 67 before labascenti (Latin column)
other: FACING LATIN VERSION, NOT SET. All three images were seen (read before the column's language was known). Page-foot scripture notes 25-27 (Eccle. IX, 17; Amos v, 13; Ezech. XXIII, 5) are called in this Latin column.

PG 32:216

καὶ σπουδαρχίδαι τῶν Ἐκκλησιῶν τὰς προστασίας διαλαγχάνουσι, τὴν οἰκονομίαν τοῦ ἁγίου Πνεύματος παρωσάμενοι. Καὶ παντελῶς ἤδη τῶν εὐαγγελικῶν θεσμῶν ἐξ ἀκοσμίας συγκεχυμένων, ἀμύθητος ὠθισμὸς ἐπὶ τὰς προεδρίας ἐστὶ, τῶν φανητιώντων ἑκάστου ἑαυτὸν εἰσποιεῖν τῇ προστασίᾳ βιαζομένου. Ἀναρχία δέ τις δεινὴ ἀπὸ τῆς φιλαρχίας ταύτης τοῖς λαοῖς ἐπεκώμασεν· ὅθεν ἄπρακτοι παντελῶς καὶ ἀργαὶ τῶν ἐπιστατούντων αἱ παρακλήσεις, οὐ μᾶλλον ἀκούειν τινὸς, ἢ αὐτῷ ἄρχειν ἑτέρων ὀφειλόμενον εἶναι ἑκάστου διὰ τὸν ἐξ ἀμαθίας τῦφον λογιζομένου.

and place-hunters obtain the presidencies of the churches, having thrust aside the ordering of the Holy Spirit. And now that the ordinances of the Gospel have been utterly confounded through disorder, there is an unspeakable jostling for the chief seats, every one of those eager to show themselves forcing his way into the presidency. And a dreadful anarchy, sprung from this love of rule, has run riot among the peoples; hence the exhortations of those in charge are wholly ineffective and idle, since each man, through the conceit that comes of ignorance, reckons that it is not so much his duty to obey anyone as to rule others himself.

78. Διὰ ταῦτα λυσιτελεστέραν τοῦ λόγου τὴν σιωπὴν ἐτιθέμην, ὡς οὐ δυναμένης φωνῆς ἀνθρώπου διὰ τοσούτων θορύβων εἰσακουσθῆναι. Εἰ γὰρ ἀληθῆ τὰ τοῦ Ἐκκλησιαστοῦ ῥήματα, ὅτι Λόγοι σοφῶν ἐν ἀναπαύσει ἀκούονται, πολλοῦ ἂν δέοι πρέπειν τῇ νῦν καταστάσει τὸ περὶ τούτων λέγειν. Ἐμὲ δὲ καὶ τὸ προφητικὸν ἐκεῖνο κατέχει λόγιον, ὅτι Ὁ συνιὼν ἐν τῷ καιρῷ ἐκείνῳ σιωπήσεται· διότι ὁ καιρὸς πονηρός ἐστιν· ἐν ᾧ οἱ μὲν ὑποσκελίζουσι νῦν, οἱ δὲ ἐνάλλονται τῷ πεσόντι, ἄλλοι δὲ ἐπικροτοῦσιν· ὁ δὲ τῷ ὀκλάσαντι χεῖρα ὀρέγων ἐκ συμπαθείας οὐκ ἔστι· καίτοιγε, κατὰ τὸν παλαιὸν νόμον, οὐδ' ὁ τὸ ὑποζύγιον τοῦ ἐχθροῦ πεπτωκὸς ὑπὸ τὸν γόμον παραδραμὼν ἀκατάγνωστος. Ἀλλ' οὐχὶ τανῦν τοιαῦτα. Πόθεν; ὅπου γε, διὰ πάντων τῆς ἀγάπης ψυγείσης, ἀνήρηται μὲν ἀδελφῶν σύμπνοια, ὁμονοίας δὲ ἀγνοεῖται καὶ τοὔνομα· ἀνήρηνται δὲ ἀγαπητικαὶ νουθεσίαι· οὐδαμοῦ σπλάγχνον Χριστιανὸν, οὐδαμοῦ δάκρυον συμπαθές. Οὐκ ἔστιν ὁ τὸν ἀσθενοῦντα τῇ πίστει προσλαμβανόμενος, ἀλλὰ τοσοῦτον μῖσος τοῖς ὁμοφύλοις πρὸς ἀλλήλους ἐκκέχυται, ὥστε μᾶλλον τοῖς πλησίον πτώμασιν ἢ τοῖς οἰκείοις ἕκαστος κατορθώμασιν ἐπαγάλλονται. Ὥσπερ δὲ ἐν ταῖς λοιμικαῖς συμπαθείαις καὶ οἱ κατὰ πᾶσαν ἀκρίβειαν διαιτώμενοι τὰ ἴσα τοῖς ἄλλοις κάμνουσιν, ἐκ τῆς πρὸς τοὺς διεφθαρμένους ὁμιλίας τῆς ἀῤῥωστίας ἀναπιμπλάμενοι· οὕτω καὶ νῦν πάντες ἀλλήλοις γεγόναμεν ὅμοιοι, ὑπὸ τῆς κατασχούσης τὰς ψυχὰς ἡμῶν φιλονεικίας πρὸς τὸν τῶν κακῶν ζῆλον ὑπενεχθέντες. Ἐντεῦθεν ἀσύγγνωστοι μὲν καὶ πικροὶ κάθηνται τῶν ἀποτυγχανομένων ἐξετασταὶ, ἀγνώμονες δὲ καὶ δυσμενεῖς τῶν κατορθουμένων κριταί· καὶ τοσοῦτον, ὡς ἔοικε, τὸ κακὸν ἡμῖν ἐνίδρυται, ὥστε καὶ τῶν ἀλόγων γεγόναμεν ἀλογώτεροι· εἴ γε ἐκεῖνα μὲν τὰ ὁμόφυλα ἀλλήλοις συναγελάζεται, ἡμῖν δὲ ὁ χαλεπώτατος πόλεμος πρὸς τοὺς οἰκείους ἐστί.

78. For these reasons I judged silence more profitable than speech, since no human voice can be heard through so great an uproar. For if the words of the Preacher are true, that "The words of the wise are heard in quiet", it would be far from fitting in the present state of things to speak about these matters. And that prophetic saying also holds me back: "He that understands shall keep silence in that time, because the time is evil"; a time in which some trip others up, others leap upon the fallen, and others applaud; but one who stretches out a hand in compassion to him who has sunk down there is not. And yet, under the old Law, not even he who passed by his enemy's beast of burden fallen under its load was free of blame. But such is not the case now. How could it be? When charity has grown cold throughout, the concord of brothers has been done away, and even the name of unanimity is unknown; loving admonitions have been done away; nowhere is there a Christian heart, nowhere a tear of compassion. There is no one to receive him who is weak in the faith; rather, so great a hatred has been poured out among kinsmen against one another that each exults more in his neighbours' falls than in his own good deeds. And as in pestilential infections even those who live with all strictness suffer the same as the rest, being filled with the sickness by their converse with the infected, so now we have all become like one another, carried away into emulation of evils by the contentiousness that has taken hold of our souls. Hence unforgiving and bitter examiners of failings sit in judgement, and unfair and hostile judges of good deeds; and so deeply, it seems, has the evil been rooted in us that we have become more irrational than the irrational creatures; since they at least herd together with their own kind, whereas for us the most grievous war is against our own.

Editors' notes and page, col. 216

Page

running head: [S. B]ASILII MAGNI 216 (left part cropped at the image edge)
marginal letters: A τοι καὶ σπουδαρχίδαι; B πὴν ἐτιθέμην; C δὲ ἀγνοεῖται καὶ τοὔνομα; D νες δὲ καὶ δυσμενεῖς
old-edition numerals: (none)

PG 32:217

79. Τούτων μὲν οὖν πάντων ἕνεκεν σιωπᾷν ἔδει, ἀλλ' ἀνθεῖλκε γὰρ ἑτέρωθεν ἡ ἀγάπη, οὐ ζητοῦσα τὸ ἑαυτῆς, καὶ νικᾷν ἀξιοῦσα πᾶσαν καιρῶν καὶ πραγμάτων δυσχέρειαν. Ἐδίδαξαν δὲ ἡμᾶς καὶ οἱ ἐπὶ τῆς Βαβυλωνίας παῖδες, καὶ μηδενὸς ὄντος τοῦ συντιθεμένου τῇ εὐσεβείᾳ, καθ' ἑαυτοὺς τὸ ἐπιβάλλον ἐκτελεῖν· οἵ γε ἐκ μέσης τῆς φλογὸς τὸν Θεὸν ἀνύμνουν, μὴ λογιζόμενοι τὸ πλῆθος τῶν τὴν ἀλήθειαν ἀθετούντων, ἀλλ' ἀλλήλοις ἀρκούμενοι, τρεῖς ὄντες. Διόπερ οὐδὲ ἡμῖν ὄκνον ἐνεποίησε τῶν πολεμίων τὸ νέφος, ἀλλὰ τὴν ἐλπίδα θέμενοι ἐπὶ τὴν βοήθειαν τοῦ Πνεύματος, ἐν πάσῃ παῤῥησίᾳ κατηγγείλαμεν τὴν ἀλήθειαν. Ἢ πάντων ἂν ἦν σχετλιώτατον, τοὺς μὲν βλασφημοῦντας τὸ Πνεῦμα οὕτως εὐκόλως πρὸς τὸν εὐσεβῆ λόγον ἀποθρασύνεσθαι· ἡμᾶς δὲ, τηλικοῦτον ἔχοντας συνασπιστὴν καὶ συνήγορον, ὀκνεῖν τὸν λόγον διακονεῖν, τὸν ἐκ τῆς τῶν πατέρων παραδόσεως πρὸς ἡμᾶς ἀκολουθίᾳ μνήμης διασωθέντα. Ἐπὶ πλεῖον δὲ ἡμῶν ἐπήγειρε τὴν ὁρμὴν τῆς τε ἀνυποκρίτου σου ἀγάπης τὸ διάπυρον καὶ τὸ τοῦ τρόπου ἐμβριθὲς καὶ ἡσύχιον, ἐγγυώμενον μὴ εἰς πολλοὺς ἐξοίσειν τὰ ῥηθ⟨η⟩σόμενα· οὐχ ὡς ἄξια κατακρύπτεσθαι, ἀλλ' ὥστε μὴ ῥίπτεσθαι τοῖς χοίροις τοὺς μαργαρίτας. Καὶ ταῦτα μὲν εἰς τοσοῦτον. Σοὶ δὲ, εἰ μὲν ἀρκούντως ἔχει τὰ εἰρημένα, τοῦτο πέρας ἔστω τοῦ περὶ τούτων λόγου. Εἰ δὲ ἐλλιπῶς ἔχειν δόξει, φθόνος οὐδεὶς φιλοπόνως προσεδρεύοντα τῇ ζητήσει, δι' ἐρωτήσεως ἀφιλονείκου προστιθέναι τῇ γνώσει. Δώσει γὰρ ὁ Κύριος ἢ δι' ἡμῶν, ἢ δι' ἑτέρων, τῶν λειπομένων τὴν πλήρωσιν κατὰ τὴν ἐπιχορηγουμένην τοῖς ἀξίοις αὐτοῦ γνῶσιν ὑπὸ τοῦ Πνεύματος.

79. For all these reasons, then, it would have been right to keep silence; but love drew us the other way, love which does not seek its own (1 Cor. 13:5), and which thinks fit to overcome every difficulty of times and circumstances. The youths in Babylon also taught us, even when there is no one to side with godliness, to carry out by ourselves what is incumbent on us; for they sang hymns to God from the midst of the flame, not reckoning the multitude of those who set the truth at naught, but sufficing for one another, three as they were (Dan. 3:12). Therefore the cloud of our enemies did not make us shrink either, but, having set our hope on the help of the Spirit, we proclaimed the truth with all boldness. Or it would have been the most wretched thing of all, that those who blaspheme the Spirit should grow so readily bold against the godly doctrine, while we, having so great a fellow-champion and advocate, should shrink from ministering the doctrine which has been preserved and handed down to us from the tradition of the fathers by an unbroken succession of memory. What roused our impulse still further was the ardour of your unfeigned love, and the gravity and quietness of your character, which gave a pledge that you would not carry what was to be said out to the many; not because it deserves to be hidden, but so that the pearls may not be cast before swine. And so much for these things. As for you, if what has been said is sufficient, let this be the end of the discourse on these matters. But if it should seem to be deficient, there is no grudging that you, applying yourself diligently to the inquiry, should add to your knowledge by questioning free from contentiousness. For the Lord will give, either through us or through others, the filling up of what is lacking, according to the knowledge which is supplied by the Spirit to those who are worthy of Him.

Editors' notes and page, col. 217

Footnotes

[scripture references, printed below the Greek column; calls not visible in the image] (printed under page 113) (28) I Cor. XIII, 5.

1 Corinthians 13:5.

(printed under page 113) (29) Dan. III 12.

Daniel 3:12.

(printed under page 113)

(41) ‹anchor: ἀνθεῖλκε› · call in col 217 (Greek only)

Ἀνθεῖλκε. Sic mss. codices. Editi ἀνθεῖλε.

"Drew the other way." So the manuscripts. The printed editions have "chose instead".

(printed under page 113)

(42) ‹anchor: τὸν εὐσεβῆ λόγον› · call in col 217 (Greek only)

Εὐσεβῆ. Sic omnes nostri codices, exceptis tamen Regio secundo et Colbertino, in quibus desunt aliquot folia. Contra in editis legebatur ἀσεβῆ.

"Godly." So all our manuscripts, except, however, the second Royal and the Colbertine, in which some leaves are missing. On the contrary, the printed editions read "ungodly".

(printed under page 113)

(43) ‹anchor: διακονεῖν› · call in col 217 (Greek only)

Διακονεῖν. Deest ea vox in quatuor illis codicibus; sic tamen ut in ora Regii quarti legatur.

"To minister." This word is missing in those four manuscripts, yet in such a way that it is read in the margin of the fourth Royal.

(printed under page 113; runs from the left foot column into the right)

(44) ‹anchor: ἢ δι' ἑτέρων› · call in col 217 (Greek only)

Ἢ δι' ἡμῶν, ἢ δι' ἑτέρων. Ita nostri codices mss. Editi δι' ἡμῶν, ἢ καὶ δι' ἑτέρων. Mox duo codices τῶν λειπόντων, alii duo τῶν λοιπῶν.

"Either through us or through others." So our manuscripts. The printed editions have "through us, or also through others". Soon after, two manuscripts have "of the things that fail", and two others "of the remaining things".

(printed under page 113)

Footnotes

(41) ‹anchor: not visible› · call in col 218

Ἀνθεῖλκε Sic mss. codices. Editi ἀνθεῖλε.

Ἀνθεῖλκε ("pulled back"). So the manuscript codices. The printed editions have ἀνθεῖλε.

(printed under page 113)

(42) ‹anchor: not visible› · call in col 218

Εὐσεβῆ. Sic omnes nostri codices, exceptis tamen Regio secundo et Colbertino, in quibus desunt aliquot folia. Contra in editis legebatur ἀσεβῆ.

Εὐσεβῆ ("pious"). So all our codices, except the second Regius and the Colbertine, in which some leaves are missing. In the printed editions, on the contrary, ἀσεβῆ ("impious") was read.

(printed under page 113)

(43) ‹anchor: not visible› · call in col 218

Διακονεῖν. Deest ea vox in quatuor illis codicibus; sic tamen ut in ora Regii quarti legatur.

Διακονεῖν ("to serve"). This word is missing in those four codices, though in such a way that it is read in the margin of the fourth Regius.

(printed under page 113)

(44) ‹anchor: ἢ δι' ἑτέρων› · call in col 218

Ἢ δι' ἡμῶν, ἢ δι' ἑτέρων ("either through us or through others"). So our manuscript codices. The printed editions have δι' ἡμῶν, ἢ καὶ δι' ἑτέρων ("through us, or also through others"). Just after, two codices have τῶν λειπόντων, two others τῶν λοιπῶν ("of the rest").

(printed under page 113)