PG 46 · cols. 599–690

Gregory of Nyssa, Five Orations on the Resurrection of Christ

Editors' preface

PG 46:599

Editors' notes and page, col. 599

Footnotes

(47) ‹anchor: me ornamento› · call in col 599

Isa. LXI, 10.

Isaiah 61:10.

(printed under page 306)

Page

running head: 599 S. GREGORII NYSSENI (cut at image edge)
marginal letters: A ‹loco proferentes. Tu enim revera›; B ‹mini patet: creatura autem› (letter stands at the column gutter, beside ‹ἡ ἐγκόσμ…›); C ‹Si qua patriarcharum benedictio›; D (none seen)
old-edition numerals: (none)

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ΤΟΥ ΑΥΤΟΥ ΕΙΣ ΤΟ ΑΓΙΟΝ ΠΑΣΧΑ ΚΑΙ ΠΕΡΙ ΤΗΣ ΤΡΙΗΜΕΡΟΥ ΠΡΟΘΕΣΜΙΑΣ ΤΗΣ ΤΟΥ ΧΡΙΣΤΟΥ ΑΝΑΣΤΑΣΕΩΣ ΛΟΓΟΙ ΠΕΝΤΕ.

Of the same: On the holy Pasch and on the three-day interval of the resurrection of Christ: five discourses.

ΛΟΓΟΣ Αʹ.

Discourse I.

Εἴ τις πατριαρχῶν εὐλογία θείῳ Πνεύματι τὸ βέβαιον ἔχουσα, εἴ τι τῆς πνευματικῆς νομοθεσίας ἀγαθὸν δι' ἐπαγγελίας τοῖς κατορθοῦσιν ἐλπίζεται, εἴ τις διὰ τῶν ἱστορικῶν αἰνιγμάτων τῆς ἀληθείας προδιατύπωσις εἶναι πιστεύεται, εἴ τις προφητικὴ φωνὴ τὰ ὑπὲρ φύσιν εὐαγγελίζεται, πάντα ἐκεῖνα τῆς παρούσης χάριτός εἰσι. Καὶ ὥσπερ κατὰ τὸ

If there is any blessing of the patriarchs that has its firmness from the divine Spirit; if any good of the spiritual legislation is hoped for, through promise, by those who fulfil it; if there is believed to be any prefiguring of the truth through the riddles of the histories; if any prophetic voice announces the good news of things beyond nature — all those belong to the present grace. And just as, according to the

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προκείμενον τοῖς ὀφθαλμοῖς ἡμῶν θέαμα, ἓν φῶς περιαστράπτει τὸ τὰς ὄψεις ἐκ μυρίων λαμπάδων ἐρανιζόμενον· οὕτω πᾶσα ἡ τοῦ Χριστοῦ εὐλογία, πυρσοῦ δίκην καθ' ἑαυτὴν λάμπουσα, τοῦτο ἡμῖν τὸ μέγα φῶς ἀπεργάζεται, τὸ ἐκ πολλῶν τε καὶ ποικίλων τῆς Γραφῆς ἀκτίνων συγκεραννύμενον. Ἔξεστι γὰρ λαβεῖν ἀφ' ἑκάστου τῶν θεοπνεύστων ἀποδειγμάτων τὸ τῆς παρούσης ἱερομηνίας κατάλληλον. Ζητεῖς τὴν τοῦ Ἀβραὰμ εὐλογίαν; Ἔχεις τὸ ζητούμενον, εἰς τὰ παρόντα βλέπων. Ὁρᾷς τὰ ἄστρα τοῦ οὐρανοῦ, ταῦτα λέγω τὰ ἄστρα, τὰ ἐκ τοῦ Πατρὸς ἡμῶν ἀρτίως ἀνατείλαντα, καὶ οὐρανὸν ἀθρόως τὴν Ἐκκλησίαν ποιήσαντα, ὧν ἡ τῆς ψυχῆς ἀστράπτουσα χάρις, ταῖς τῶν πυρσῶν ἀκτῖσι διασημαίνεται; καὶ ταῦτά τις εἰπὼν ὄντως τοῦ Ἀβραὰμ εἶναι τέκνα ἐξ ἐπαγγελίας αὐτῷ γεγενημένα, τὰ τοῖς ἄστροις τοῦ οὐρανοῦ ὁμοιούμενα, τῆς ἀληθείας οὐχ ἁμαρτήσεται. Καὶ θαυμάζεις τὸν ὑψηλὸν Μωϋσέα, τὸν πᾶσαν τὴν τοῦ Θεοῦ κτίσιν διαλαβόντα τῇ δυνάμει τῆς γνώσεως; Ἰδού σοι τῆς πρώτης κοσμογενείας τὸ εὐλογημένον Σάββατον. Γνώρισον δι' ἐκείνου τοῦ Σαββάτου τοῦτο τὸ Σάββατον, τὴν τῆς καταπαύσεως ἡμέραν, ἣν εὐλόγησεν ὁ Θεὸς ὑπὲρ τὰς ἄλλας ἡμέρας. Ἐν ταύτῃ γὰρ κατέπαυσεν ἀληθῶς ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὁ Μονογενὴς Θεὸς, διὰ τῆς κατὰ τὸν θάνατον οἰκονομίας τῇ σαρκὶ σαββατίσας· καὶ εἰς ὃ ἦν πάλιν ἐπανελθὼν, διὰ τῆς ἀναστάσεως ἅπαν τὸ κείμενον ἑαυτῷ συνανέστησε, ζωὴ, καὶ ἀνάστασις, καὶ ἀνατολὴ, καὶ ἡμέρα τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις γενόμενος. Πλήρης τοι ἡ ἱστορία τῆς συγγενοῦς εὐλογίας· ὁ πατὴρ τοῦ Ἰσαὰκ ἐκείνου τοῦ ἀγαπητοῦ μὴ φειδόμενος, καὶ ὁ μονογενὴς προσφορὰ καὶ θυσία γενόμενος, καὶ ἀμνὸς ἀντὶ τούτου σφαγιαζόμενος. Ἔξεστι γὰρ ἰδεῖν ἐν τῇ ἱστορίᾳ πᾶν τὸ τῆς εὐσεβείας μυστήριον. Ὁ ἀμνὸς τοῦ ξύλου ἐξήρτηται, ἐκ τῶν κεράτων κατεχόμενος· ὁ δὲ μονογενὴς βαστάζει ἐφ' ἑαυτοῦ τὰ τῆς ὁλοκαρπώσεως ξύλα. Ὁρᾷς, ὁ πάντα φέρων τῷ ῥήματι τῆς δυνάμεως, ὁ αὐτὸς καὶ τὸ φορτίον φέρει τῶν ἡμετέρων ξύλων, καὶ ὑπὸ τοῦ ξύλου ἀναλαμβάνεται, βαστάζων ὡς Θεὸς, καὶ ἀμνὸς βασταζόμενος· οὕτω τοῦ ἁγίου Πνεύματος τὸ μέγα μυστήριον τυπικῶς ἀμφοτέροις ἐπιμερίσαντος, τῷ τε ἠγαπημένῳ Υἱῷ, καὶ τῷ συμπαραδειχθέντι προβάτῳ· ὥστε δειχθῆναι ἐν μὲν τῷ προβάτῳ τὸ τοῦ θανάτου μυστήριον, ἐν δὲ τῷ μονογενεῖ τὴν ζωὴν, τὴν μὴ διακοπτομένην τῷ θανάτῳ. Εἰ δὲ βούλει καὶ αὐτὸν τὸν Μωϋσέα λαβεῖν, τῇ τῶν χειρῶν ἐκτάσει τὸν σταυρὸν διαγράφοντα, καὶ ὡς τῷ σχήματι τούτῳ τὸν Ἀμαλὴκ καταστρεφόμενον, ἔξεστί σοι βλέπειν ἐν τῇ ἀληθείᾳ τὸν τύπον, καὶ τῷ σταυρῷ τὸν Ἀμαλὴκ ὑποπίπτοντα. Ἔχεις καὶ τὸν Ἡσαΐαν, οὐ μικρά σοι πρὸς τὴν παροῦσαν συνεισφέροντα χάριν. Παρ' αὐτοῦ γὰρ προεδιδάχθης τὴν ἀνύμφευτον μητέρα, τὴν ἀπάτορα σάρκα, τὴν ἀνώδυνον ὠδῖνα, τὸν ἀμόλυντον τόκον· οὕτως εἰπόντος τοῦ Προφήτου· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱόν· καὶ καλέσουσι τὸ ὄνομα αὐτοῦ

spectacle set before our eyes, one light, gathered from countless torches, flashes around our sight; so every blessing of Christ, shining by itself like a torch, works this great light for us, blended from the many and varied rays of Scripture. For one may take from each of the God-inspired proofs what is fitting to the present sacred festival. Do you seek the blessing of Abraham? You have what you seek, looking at what is present. You see the stars of heaven — these stars, I mean, which have just risen from our Father, and have all at once made the Church a heaven, whose flashing grace of soul is signified by the rays of the torches; and whoever says that these are truly children of Abraham, born to him from promise, likened to the stars of heaven, will not miss the truth. And do you admire the lofty Moses, who comprehended the whole creation of God by the power of knowledge? Behold for you the blessed Sabbath of the first making of the world. Recognize through that Sabbath this Sabbath, the day of rest, which God blessed above the other days. For on this [day] the Only-begotten God truly rested from all His works, keeping Sabbath in the flesh through the economy of His death; and, having returned again to what He was, through the resurrection He raised up with Himself all that lay [fallen], having become life, and resurrection, and dayspring, and day to those who sit in darkness and the shadow of death. Full, indeed, is the history of the kindred blessing: the father not sparing that beloved Isaac, and the only-begotten become an offering and a sacrifice, and a lamb slaughtered in his stead. For one may see in the history the whole mystery of piety. The lamb hangs from the tree, held fast by the horns; and the only-begotten carries upon himself the wood of the whole burnt-offering. You see: He who bears all things by the word of His power, the same also bears the burden of our wood, and is lifted up by the wood, bearing as God, and carried as a lamb; the Holy Spirit thus apportioning the great mystery in figure to both, to the beloved Son and to the sheep shown along with him; so that in the sheep the mystery of death is shown, and in the only-begotten the life that is not cut off by death. And if you wish to take Moses himself, tracing out the cross by the stretching out of his hands, and overthrowing Amalek, as it were, by this figure, you may see the type in the truth, and Amalek falling beneath the cross. You have Isaiah too, contributing to you not a little towards the present grace. For from him you were taught beforehand of the unwedded mother, the fatherless flesh, the painless travail, the undefiled birth; the Prophet saying thus: Behold, the virgin shall conceive in the womb, and shall bear a son; and they shall call His name

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Editors' notes and page, col. 602

Footnotes

(1) ‹anchor: not visible› · call in col 602

Gen. XXVI, 4.

Genesis 26:4.

(printed under page 307)

(2) ‹anchor: factus est› · call in col 602

Isa. IX, 2.

Isaiah 9:2.

(printed under page 307)

(3) ‹anchor: referta est› · call in col 602

Gen. XXII, 1 sqq.

Genesis 22:1 ff.

(printed under page 307)

(4) ‹anchor: cedentem animadvertes› · call in col 602

Exod. XVII, 11.

Exodus 17:11.

(printed under page 307)

(5) ‹anchor: Nobiscum Deus› · call in col 602

Isa. VII, 14.

Isaiah 7:14.

(printed under page 307)

Footnotes

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Isa. LXVI, 7.

Isaiah 66:7.

(printed under page 308)

(7) ‹anchor: not visible› · call in col 603

Isa. IX, 6.

Isaiah 9:6.

(printed under page 308)

(8) ‹anchor: not visible› · call in col 603

Isa. LIII, 7.

Isaiah 53:7.

(printed under page 308)

(9) ‹anchor: not visible› · call in col 603

Jerem. XI, 19.

Jeremiah 11:19.

(printed under page 308)

(10) ‹anchor: not visible› · call in col 603

ibid.

Ibidem (the same place).

(printed under page 308)

(11) ‹anchor: mirum exemplum› · call in col 603

Jon. II, 1 sqq.

Jonah 2:1 ff.

(printed under page 308)

(12) ‹anchor: commorationem indicavit› · call in col 603

Matth. XII, 40.

Matthew 12:40.

(printed under page 308)

(13) ‹anchor: et prophetae› · call in col 603

Matth. XXII, 40.

Matthew 22:40.

(printed under page 308)

(14) ‹anchor: Paulus ait› · call in col 603

II Timoth. III, 16.

2 Timothy 3:16.

(printed under page 308)

(15) ‹anchor: ab Adam› · call in col 603

Rom. V, 14.

Romans 5:14.

(printed under page 308)

(16) ‹anchor: Deo facta est› · call in col 603

Joan. I, 13.

John 1:13.

(printed under page 308)

Page

running head: 603 S. GREGORII NYSSENI (cut at image edge)
marginal letters: A ‹copulata sunt, cum unum abest›; B ‹futuri saeculi. Hic puer›; C, D (top image only)
old-edition numerals: (none seen in top image)
other: FACING LATIN VERSION, NOT SET. Top image only read. A Greek sentence (Ἐπειδὴ γὰρ πᾶσα ἡδονὴ ... μηδὲ τὸ ἕτερον εἶναι.) runs full width across the top of this Latin column, after the Latin 'absit.' and before 'Itaque cum nulla'; it belongs to the Greek column's file (col 604, already set) — check there that it was captured.

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Ἐμμανουὴλ, ὅ ἐστι Μεθ' ἡμῶν ὁ Θεός. Ὅτι δὲ ἀπόνως γέγονεν ἡ ὠδὶς, πρῶτον μέν σε τὸ εἰκὸς διδαξάτω. Ἐπειδὴ γὰρ πᾶσα ἡδονὴ συνημμένον ἔχει τὸν πόνον, ἀνάγκη πᾶσα ἐπὶ τῶν συνημμένως θεωρουμένων, τοῦ ἑνὸς μὴ ὄντος, μηδὲ τὸ ἕτερον εἶναι.

Emmanuel, which is, God with us. And that the travail took place without pain, let likelihood teach you first. For since every pleasure has pain joined to it, it is altogether necessary, in the case of things that are seen joined together, that when the one is not, neither should the other be.

Ὅπου τοίνυν ἡδονὴ τοῦ τόκου οὐ καθηγήσατο, οὐδὲ ὁ πόνος ἐπηκολούθησεν. Ἔπειτα δὲ καὶ ἡ τοῦ Προφήτου λέξις βεβαιοῖ τὸν λόγον, ἔχουσα οὕτω· Πρὶν εἰσελθεῖν τὸν πόνον τῶν ὠδίνων αὐτῆς, ἐξέφυγε, καὶ ἔτεκεν ἄρσεν. Ἢ, ὥς φησιν ἕτερος τῶν ἑρμηνέων, Πρὶν ὠδινήσει, ἔτεκεν. Ἐκ ταύτης, φησὶ, τῆς παρθένου μητρὸς Παιδίον ἐγεννήθη ἡμῖν, καὶ υἱὸς ἐδόθη ἡμῖν· οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ, μεγάλης βουλῆς Ἄγγελος, καὶ τὰ ἑξῆς. Τοῦτο τὸ παιδίον, οὗτος ὁ υἱὸς, Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος· μᾶλλον δὲ, ὥς φησιν Ἱερεμίας, Τοῦτό ἐστι τὸ ἀρνίον τὸ ἄκακον, τὸ ἀγόμενον τοῦ θύεσθαι. Οὗτος ὁ ἄρτος, ᾧ τὸ ξύλον ἐμβάλλουσιν οἱ καὶ τοῦ ἄρτου καὶ τοῦ ξύλου πολέμιοι. Μᾶλλον δὲ τὸ πάντων γνωριμώτερόν τε καὶ φανερώτερον ἐκ τοῦ Προφήτου λάβωμεν, δι' οὗ προγράφεται σαφῶς τὸ μυστήριον, τὸν Ἰωνᾶν λέγω, τὸν ἀπαθῶς κατὰ τοῦ κήτους καταδυόμενον, καὶ δίχα πάθους ἐκ τοῦ κήτους ἀναδυόμενον, τὸν καὶ τρισὶν ἡμέραις καὶ τοσαύταις νυξὶν ἐν τοῖς κητῴοις σπλάγχνοις τὴν ἐν ᾅδου διατριβὴν τοῦ Κυρίου προδιαγράψαντος. Ταῦτα καὶ τὰ τοιαῦτα δεῖ σε παρ' ἑκάστης Γραφῆς ἀναζητεῖν καὶ ἐκλέγεσθαι. Πάντα γὰρ ἐκεῖνα, διὰ τῶν παρόντων ὁρᾷς· καὶ ἐν τῇ παρούσῃ φαιδρότητι, Ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται, καθώς φησί που τὸ Εὐαγγέλιον· καὶ πᾶς θεόπνευστος λόγος καὶ νόμος ἐν ταύτῃ ἀνακεφαλαιοῦται τῇ χάριτι, κατὰ τὴν τοῦ Παύλου φωνήν. Τοῦτο γάρ ἐστι, καὶ τῶν σκυθρωπῶν τὸ πέρας, καὶ τῶν ἀγαθῶν ἡ ἀρχή. Οἷόν τι λέγω· Ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ, τῆς φθοροποιοῦ δυνάμεως λαβὼν τὴν ἀρχὴν, ἀλλὰ καὶ μέχρι Μωϋσέως αὐτοῦ τὸ πονηρὸν κράτος διέμεινεν, οὐδὲν τοῦ νόμου τὴν κακὴν τοῦ θανάτου δυναστείαν ἀμβλύναντος. Ἦλθεν ἡ τῆς ζωῆς βασιλεία, καὶ κατελύθη τοῦ θανάτου τὸ κράτος. Καὶ γέγονεν ἄλλη γέννησις, βίος ἕτερος, ἄλλο ζωῆς εἶδος, αὐτῆς τῆς φύσεως ἡμῶν μεταστοιχείωσις. Τούτου ἡ γέννησις Οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος ἀνδρὸς, οὐδὲ ἐκ θελήματος σαρκὸς, ἀλλ' ἐκ Θεοῦ γενομένη. Πῶς τοῦτο; Σαφῶς σοι παραστήσω διὰ τοῦ λόγου τὴν χάριν. Οὗτος ὁ τόκος διὰ πίστεως κυοφορεῖται· διὰ τῆς τοῦ βαπτίσματος ἀναγεννήσεως εἰς φῶς ἄγεται· τροφὸς τούτου ἡ Ἐκκλησία γίνεται· μαζὸς, τὰ διδάγματα· τροφὴ, ὁ ἄνωθεν ἄρτος· ἡλικίας τελείωσις, ἡ ὑψηλὴ πολιτεία· γάμος, ἡ τῆς σοφίας συμβίωσις· τέκνα, αἱ ἐλπίδες· οἶκοι, ἡ βασιλεία· κλῆρος καὶ πλοῦτος, ἡ ἐν τῷ παραδείσῳ τρυφή· τέλος δὲ, ἀντὶ θανάτου, ἡ ἀΐδιος ζωὴ, ἐν τῇ ὑποκειμένῃ τοῖς ἁγίοις μακαριότητι. Ταύτην ὁρᾷ καὶ ὁ μέγας Ζαχαρίας τὴν ἀρχὴν πρὸς τὸ ἀγαθὸν ἀλλοιώσεως, καὶ ἀμφιβάλλει περὶ τῆς τοῦ ὀνόματος κλήσεως, τί χρὴ κυρίως προσειπεῖν τὴν

Where, then, pleasure did not lead the way to the birth, neither did pain follow. And then the word of the Prophet also confirms the argument, running thus: Before the pain of her travail came, she escaped, and bore a male. Or, as another of the translators says, Before she was in travail, she bore. From this virgin mother, he says, A Child was born to us, and a son was given to us; whose government came to be upon His shoulder, Angel of great counsel, and what follows. This child, this son, As a sheep was led to slaughter, and as a lamb before His shearer, dumb; or rather, as Jeremiah says, This is the innocent lamb, that is led to be sacrificed. This is the bread into which they cast the wood, they who are enemies both of the bread and of the wood. But rather let us take from the Prophet what is more familiar and more manifest than all, through whom the mystery is clearly written beforehand — Jonah, I mean, who went down into the sea-monster without suffering, and came up out of the sea-monster apart from suffering, who in three days and as many nights in the monster's entrails traced out beforehand the Lord's sojourn in Hades. These and such things you must search out and gather from each Scripture. For all those things you see through the present ones; and in the present brightness, The whole law hangs, and the prophets, as the Gospel says somewhere; and every God-inspired word and law is summed up in this grace, according to the saying of Paul. For this is both the end of the gloomy things and the beginning of the good things. What I mean is this: Death reigned from Adam, having received the beginning of its corrupting power, and moreover its wicked dominion endured even to Moses, the law in no way blunting the evil sovereignty of death. The kingdom of life came, and the dominion of death was destroyed. And there came to be another birth, a different life, another form of living, a transmutation of our very nature. The birth of this [life] comes to be Not of bloods, nor of the will of a man, nor of the will of the flesh, but of God. How is this? I shall set the grace clearly before you through the word. This offspring is conceived through faith; it is brought to light through the regeneration of baptism; its nurse becomes the Church; its breast, the teachings; its nourishment, the bread from above; the completion of its growth, the lofty way of life; its marriage, the living-together with wisdom; its children, the hopes; its houses, the kingdom; its inheritance and wealth, the delight in paradise; and its end, instead of death, the eternal life, in the blessedness that awaits the saints. The great Zechariah too sees this beginning of the change towards the good, and is in doubt about the calling of the name, what one ought properly to call the

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ἐνεστῶσαν χάριν. Τὰ γὰρ ἄλλα τὰ περὶ τὸ πάθος θαύματα διεξελθὼν, καὶ τοῦτό φησι περὶ τοῦ καιροῦ τούτου, ὅτι Οὐχ ἡμέρα, καὶ οὐχὶ νύξ. Δι' ὧν ἐνδείκνυται, ὅτι ἡμέρα μὲν κληθῆναι οὐ δύναται, ἡλίου μὴ ὄντος, νὺξ δὲ οὐκ ἔστι τῷ μηδὲ σκότος εἶναι. Τὸ γὰρ σκότος ἐκάλεσεν ὁ Θεὸς νύκτα, καθώς φησι Μωϋσῆς.

present grace. For, having gone through the other wonders concerning the passion, he says this too about this season, that It is not day, and it is not night. By which he shows that it cannot be called day, since there is no sun, and it is not night because there is no darkness either. For God called the darkness night, as Moses says.

Ἐπεὶ οὖν κατὰ μὲν τὸν χρόνον, νὺξ, κατὰ δὲ τὸ φῶς, ἡμέρα· τούτου ἕνεκέν φησιν ὁ Προφήτης· Καὶ Οὐχ ἡμέρα, καὶ οὐχὶ νύξ. Εἰ οὖν μήτε νὺξ, κατὰ τὸν Προφήτου λόγον, ὁ καιρὸς οὗτός ἐστιν, ἄλλο τι παρὰ ταῦτα πάντως ἡ παροῦσα χάρις ἐστὶ καὶ ὀνομάζεται. Βούλεσθε εἴπω ὃ ἐντεθύμημαι; Αὕτη ἐστὶν ἡμέρα ἣν ἐποίησεν ὁ Κύριος· ἄλλη παρὰ τὰς ἐν ἀρχῇ ἐστιν αὕτη. Ἐν ταύτῃ γὰρ ποιεῖ ὁ Θεὸς τῇ ἡμέρᾳ οὐρανὸν καινὸν, καὶ γῆν καινὴν, καθώς φησιν ὁ Προφήτης. Ποῖον οὐρανόν; τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως· ποίαν γῆν; τὴν ἀγαθὴν καρδίαν φημὶ, καθὼς εἶπεν ὁ Κύριος, τὴν γῆν τὴν πίνουσαν τὸν ἐπ' αὐτῇ ἐρχόμενον ὑετὸν, καὶ τὸν πολύχουν στάχυν ἁδρύνουσαν. Ἐν ταύτῃ τῇ κτίσει, ἥλιος μέν ἐστιν ὁ καθαρὸς βίος· ἄστρα δὲ, αἱ ἀρεταί· ἀὴρ δὲ, ἡ διαφανὴς πολιτεία· θάλασσα δὲ, τὸ βάθος ἐστὶ τοῦ πλούτου τῆς σοφίας τε καὶ γνώσεως· πόαι καὶ βλαστήματα, ἡ ἀγαθὴ διδασκαλία καὶ τὰ θεῖα δόγματα, ἅπερ ὁ λαὸς τῆς νομῆς, τουτέστιν ἡ ποίμνη τοῦ Θεοῦ ἐπινέμεται· δένδρα δὲ ποιοῦντα καρπὸν, ἡ τῶν ἐντολῶν ἐργασία. Ἐν ταύτῃ κτίζεται ὁ ἀληθινὸς ἄνθρωπος, ὁ κατ' εἰκόνα γενόμενος Θεοῦ καὶ ὁμοίωσιν. Ἆρά σοι οὐ κόσμος γίνεται ἡ ἀρχὴ αὕτη, Ἡ ἡμέρα, ἣν ἐποίησεν ὁ Κύριος; Περὶ ἧς φησιν ὁ προφήτης Ζαχαρίας, ὅτι οὔτε ἡμέρα κατὰ τὰς ἄλλας ἡμέρας, οὔτε νὺξ κατὰ τὰς ἄλλας νύκτας. Καὶ οὔπω τὸ ἐξαίρετον τῆς παρούσης χάριτος ὁ λόγος ἐκήρυξεν. Αὕτη ἔλυσε τὴν τοῦ θανάτου ὠδῖνα. Αὕτη τὸν τῶν νεκρῶν πρωτότοκον ἐμαιεύσατο. Ἐν ταύτῃ συνετρίβησαν αἱ σιδηραῖ τοῦ θανάτου πύλαι. Ἐν ταύτῃ οἱ χαλκοῖ τοῦ ᾅδου μοχλοὶ συνεθλάσθησαν. Νῦν ἀνοίγεται τοῦ θανάτου τὸ δεσμωτήριον. Νῦν κηρύσσεται τοῖς αἰχμαλώτοις ἡ ἄφεσις. Νῦν γίνεται τοῖς τυφλοῖς ἡ ἀνάβλεψις. Νῦν τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, ἡ ἐξ ὕψους ἀνατολὴ ἐπισκέπτεται. Βούλεσθέ τι καὶ περὶ τῆς τριημέρου προθεσμίας μαθεῖν; Ἀρκεῖ τοσοῦτον μαθεῖν, ὅτι ἐν οὕτω ὀλίγῳ τῷ χρονικῷ διαστήματι, ἤρκεσεν ἡ παντοδύναμος σοφία ἐν τῇ καρδίᾳ τῆς γῆς γενομένη ὁ Κύριος, τὸν μέγαν ἐκεῖνον νοῦν τὸν ἐν αὐτῇ διαιτώμενον καταμωρᾶναι. Οὕτω γὰρ ὁ Προφήτης αὐτὸν κατονομάζει, μέγαν νοῦν αὐτὸν ἀποκαλῶν καὶ Ἀσσύριον Ἐπεὶ οὖν ἑστία τίς ἐστι τοῦ νοῦ ἡ καρδία (ἐν ταύτῃ γὰρ τὸ ἡγεμονικὸν εἶναι πιστεύεται), διὰ τοῦτο γίνεται ἐν τῇ καρδίᾳ τῆς γῆς ὁ Κύριος, ἥτις ἐστὶ τοῦ νοῦ ἐκείνου οὐράνιον ἐνδιαίτημα· ὥστε τὴν βουλὴν αὐτοῦ μωρᾶναι, καθὼς ὁ Προφήτης φησὶ, καὶ δράξασθαι τὸν σοφὸν ἐν τῇ πανουργίᾳ αὐτοῦ καὶ περιτρέψαι αὐτῷ πρὸς τὸ ἐναντίον τὰ σοφὰ ἐγχειρήματα. Ἐπειδὴ γὰρ ἀμήχανον ἦν τὸν ἄρχοντα τοῦ σκότους

Since, then, according to the time it is night, but according to the light it is day, for this reason the Prophet says: And It is not day, and it is not night. If, then, according to the word of the Prophet, this season is not night either, the present grace certainly is and is named something other than these. Do you wish me to say what I have pondered? This is the day which the Lord made; it is another besides those in the beginning. For on this day God makes a new heaven and a new earth, as the Prophet says. What heaven? The firmament of faith in Christ. What earth? The good heart, I say, as the Lord said, the earth that drinks the rain that comes upon it and ripens the ear rich in grain. In this creation the sun is the pure life; and the stars, the virtues; and the air, the transparent way of living; and the sea is the depth of the riches of wisdom and of knowledge; grasses and shoots, the good teaching and the divine doctrines, on which the people of the pasture, that is, the flock of God, feeds; and trees bearing fruit, the working of the commandments. In this [day] the true man is created, he who came to be after the image and likeness of God. Is not this beginning a world for you, The day which the Lord made? Of which the prophet Zechariah says that it is neither a day like the other days, nor a night like the other nights. And the discourse has not yet proclaimed what is special to the present grace. This [day] loosed the travail of death. This [day] brought to birth the firstborn of the dead. On this [day] the iron gates of death were broken. On this [day] the bronze bars of Hades were shattered. Now the prison of death is opened. Now release is proclaimed to the captives. Now recovery of sight comes to the blind. Now the dayspring from on high visits those who sit in darkness and the shadow of death. Do you wish to learn something about the three-day interval too? It is enough to learn this much: that in so small an interval of time the all-powerful Wisdom, the Lord, having come to be in the heart of the earth, sufficed to make foolish that great mind that dwelt in it. For so the Prophet names him, calling him a great mind and Assyrian. Since, then, the heart is a kind of hearth of the mind (for the ruling part is believed to be in it), for this reason the Lord comes to be in the heart of the earth, which is the heavenly dwelling of that mind; so as to make his counsel foolish, as the Prophet says, and to take the wise in his craftiness, and to turn his wise undertakings round against him to the contrary. For since it was impossible for the ruler of darkness

PG 46:606

Editors' notes and page, col. 606

Footnotes

(17) ‹anchor: not visible› · call in col 606

Zach. XIV, 7.

Zechariah 14:7.

(printed under page 309)

(18) ‹anchor: not visible› · call in col 606

Gen. I, 3.

Genesis 1:3.

(printed under page 309)

(19) ‹anchor: not visible› · call in col 606

Psal. CXVII, 24.

Psalm 117(118):24.

(printed under page 309)

(20) ‹anchor: not visible› · call in col 606

Isa. LXV, 17.

Isaiah 65:17.

(printed under page 309)

(21) ‹anchor: parit› · call in col 606

Isa. LXI, 11.

Isaiah 61:11.

(printed under page 309)

(22) ‹anchor: Assyrium appellans› · call in col 606

Isa. X, 12;

Isaiah 10:12;

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(23) ‹anchor: not visible› · call in col 606

Isa. XXIX, 14.

Isaiah 29:14.

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(24) ‹anchor: astutia eorum› · call in col 606

Job V, 13.

Job 5:13.

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Footnotes

(24) ‹anchor: not visible› · call in col 607

Job XL, 19.

Job 40:19.

(printed under page 310)

(25) ‹anchor: not visible› · call in col 607

Isa. XIV, 13, 14.

Isaiah 14:13–14.

(printed under page 310)

(26) ‹anchor: contradicat mihi› · call in col 607

Isa. X, 14.

Isaiah 10:14.

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(27) ‹anchor: vermium operimentum› · call in col 607

Isa. XIV, 12 sqq.

Isaiah 14:12 ff.

(printed under page 310)

(28) ‹anchor: a vita› · call in col 607

II Cor. V, 3.

2 Corinthians 5:3 [so printed; the words are at 5:4].

(printed under page 310)

Page

running head: 607 S. GREGORII NYSSENI (cut at image edge)
marginal letters: A ‹attingeret, nisi partem›; B ‹ascendam, super astra coeli›; C, D (top image only)
old-edition numerals: (none seen in top image)
other: FACING LATIN VERSION, NOT SET. Top image only read.

PG 46:608

ἀκράτῳ προσμῖξαι τῇ τοῦ φωτὸς παρουσίᾳ, μὴ σαρκός τινα μοῖραν θεωρήσαντα ἐν ἑαυτῷ· διὰ τοῦτο ὡς εἶδε τὴν θεοφόρον σάρκα, εἶδε δὲ καὶ τὰ παρ' αὐτῆς ἐνεργούμενα τῆς θεότητος θαύματα, ἤλπισεν, εἰ τῆς σαρκὸς διὰ τοῦ θανάτου κρατήσειε, καὶ πάσης τῆς ἐν αὐτῇ κρατήσειν δυνάμεως. Καὶ τούτου χάριν τὸ τῆς σαρκὸς δέλεαρ περιχανὼν, τῷ τῆς θεότητος ἀγκίστρῳ περιεπάρη, καὶ οὕτως ἤχθη ὁ δράκων διὰ τοῦ ἀγκίστρου, καθώς φησιν ὁ Ἰὼβ, ὁ προαναφωνήσας δι' αὐτοῦ τὸ ἐσόμενον, λέγων, ὅτι Ἄξεις τὸν δράκοντα ἐν ἀγκίστρῳ. Ἀκούσωμεν δὲ παρὰ τῆς τοῦ Προφήτου φωνῆς, τίνα ἦν, ἃ ἡ καρδία τῆς γῆς αὕτη κατὰ τοῦ παντὸς ἐβουλεύσατο, ὅτε κατὰ τῆς σαρκὸς τοῦ Κυρίου τὸ στόμα ἤνοιξε. Τί λέγει πρὸς αὐτὸν Ἡσαΐας ἐλέγχων αὐτόν; Σὺ εἶπας ἐν τῇ καρδίᾳ σου· Εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω τῶν νεφελῶν θήσω τὸν θρόνον μου, καὶ ἔσομαι ὅμοιος τῷ Ὑψίστῳ. Ταῦτα ἡ πονηρὰ καρδία καθ' ἑαυτῆς ἐβουλεύσατο. Καὶ ἔτι πρὸ τούτων, ὁ μέγας ἐν κακίᾳ νοῦς, ὁ πονηρὸς Ἀσσύριος, οἷα πρὸς αὐτὸν διεξῄει, ἀκούσωμεν πάλιν ἐκ τῆς Ἡσαΐου φωνῆς· Ἃ εἶπε· Τῇ ἰσχύϊ τῆς χειρός μου ποιήσω, καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω, καὶ σείσω πόλεις κατοικουμένας, καὶ τὴν οἰκουμένην ὅλην καταλήψομαι ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ᾠὰ ἀρῶ, καὶ οὐκ ἔστιν ὃς διαφεύξεταί με, ἢ ἀντείπῃ μοι. Μετὰ ταύτης τῆς ἐλπίδος δέχεται ἐν ἑαυτῷ τὸν διὰ φιλανθρωπίαν τοῖς κάτω ἐπιδημήσαντα. Τί δὲ αὐτῷ ἀντὶ τῶν ἐλπισθέντων γίνεται, διηγεῖται σαφῶς ἡ προφητεία τὸ κατ' ἐκείνου πάθος λέγουσα· Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος; Πῶς συνετρίβη ἐπὶ τὴν γῆν, ᾧ ὑπεστρώθη ἡ σῆψις, ᾧ ἔνδυμα γίνεται ἡ περιβολὴ τῶν σκωλήκων; καὶ ὅσα ἄλλα περὶ τοῦ ἀφανισμοῦ αὐτοῦ διεξέρχεται, ἅπερ ἔξεστι τῷ βουλομένῳ ἐξ αὐτῶν τῶν γεγραμμένων δι' ἀκριβείας μαθεῖν. Ἐμοὶ δὲ πρὸς τὸν σκοπὸν ἐπανακτέον τὸν λόγον.

to mingle with the unmixed presence of the light without seeing some portion of flesh in Him, for this reason, when he saw the God-bearing flesh, and saw also the wonders of the Godhead worked through it, he hoped that, if he should master the flesh through death, he would master also all the power that was in it. And for this reason, having gaped around the bait of the flesh, he was pierced through by the hook of the Godhead, and so the dragon was drawn by the hook, as Job says, who proclaimed beforehand through himself what was to be, saying: You shall draw the dragon with a hook. And let us hear from the voice of the Prophet what those things were which this heart of the earth plotted against the universe, when it opened its mouth against the flesh of the Lord. What does Isaiah say to him, refuting him? You said in your heart: I will go up into heaven, I will set my throne above the clouds, and I will be like the Most High. These things the wicked heart plotted against itself. And still before these, what the mind great in wickedness, the wicked Assyrian, went through to himself, let us hear again from the voice of Isaiah. What he said: By the strength of my hand I will do it, and by the wisdom of my understanding I will remove the boundaries of the nations, and I will plunder their strength, and I will shake inhabited cities, and I will seize the whole world as a nest, and I will take it up as eggs that have been left, and there is none who shall escape me or gainsay me. With this hope he receives into himself Him who out of love for man sojourned among those below. And what befalls him instead of the things hoped for, the prophecy relates clearly, speaking of his suffering: How has the morning star fallen from heaven? How has he been crushed upon the earth, he under whom rottenness has been spread, for whom the covering of worms becomes a garment? And all the other things it goes through concerning his destruction, which whoever wishes may learn accurately from the writings themselves. But I must bring the discourse back to its goal.

Διὰ τοῦτο γίνεται ἡ ἀληθινὴ σοφία, ἐν τῇ μεγαλοῤῥήμονι ταύτῃ καρδίᾳ τῆς γῆς, ἵνα ἐξαφανίσῃ ἐξ αὐτῆς τὸν μέγαν ἐν κακίᾳ νοῦν, καὶ φωτισθῇ τὸ σκότος, καὶ καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς, καὶ τὸ κακὸν εἰς ἀνυπαρξίαν μεταχωρήσῃ, τοῦ ἐσχάτου ἐχθροῦ καταργηθέντος, ὅς ἐστιν ὁ θάνατος. Ταῦτά σοι ἡ τριήμερος προθεσμία κατείργασται. Μὴ βραδεῖα ἡ χάρις; μὴ δι' ἄκρας περιόδου τοσοῦτον ἀγαθὸν κατώρθωται; Βούλει γνῶναι τὸ ὑπερβάλλον τῆς δυνάμεως, τῶν ἐν οὕτω βραχεῖ χρόνῳ κατορθωθέντων; Ἀρίθμησόν μοι πάσας τὰς μεταξὺ γενεὰς τῶν ἀνθρώπων, ἀπὸ τῆς πρώτης τῶν κακῶν εἰσόδου καὶ μέχρι τῆς ἀναλύσεως, πόσοι καθ' ἑκάστην γενεὰν ἄνθρωποι ἐν πόσαις ἀριθμούμενοι μυριάσιν. Ἀδύνατόν ἐστιν ἀριθμῷ διαλειφθῆναι τὸ πλῆθος, ὧν ἐν ταῖς διαδοχαῖς ἡ κακία συνεπλατύνετο, καὶ ὁ κακὸς τῆς πονηρίας πλοῦτος εἰς τοὺς καθ' ἕκαστον μεριζόμενος, δι' ἑκάστου μείζων ἐγίνετο, καὶ οὕτω πολυγονοῦσα

For this reason the true Wisdom comes to be in this boastful heart of the earth, so that He might make the mind great in wickedness vanish from it, and the darkness be enlightened, and the mortal be swallowed up by life, and evil pass away into non-existence, when the last enemy, which is death, has been abolished. These things the three-day interval has accomplished for you. Is the grace slow? Has so great a good been achieved through an extreme length of time? Do you wish to know the surpassing greatness of the power of the things achieved in so short a time? Count me all the generations of men between, from the first entrance of evils until their dissolution, how many men in each generation, numbered in how many myriads. It is impossible for the multitude to be comprehended by number, of those in whose successions wickedness was widened, and the evil wealth of wickedness, divided among individuals, became greater through each one, and thus, multiplying,

PG 46:609

συνδιεξῄει ταῖς ἀεὶ ἐπιγενομέναις γενεαῖς ἡ κακία χεομένη τῷ πλήθει πρὸς ἄπειρον, ἕως εἰς τὸ ἀκρότατον τοῦ κακοῦ προελθοῦσα, πάσης κατεκράτησε τῆς ἀνθρωπίνης φύσεως· οὕτω τοῦ Προφήτου καθολικῶς ἀποφηναμένου, ὅτι Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, καὶ οὐκ ἦν ἐν τοῖς οὖσιν οὐδὲν, ὃ μὴ κακίας ὄργανον ἦν. Τὴν οὖν τοσαύτην τοῦ κακοῦ σωρείαν τὴν ἀπὸ καταβολῆς κόσμου μέχρι τῆς κατὰ τὸ πάθος τοῦ Κυρίου οἰκονομίας συναθροισθεῖσαν, ὁ ἐν τρισὶ διαχέας ἡμέραις, μικράν σοι πεποίηται τῆς ὑπερβαλλούσης δυνάμεως τὴν ἐπίδειξιν; ἢ οὐχὶ πασῶν τῶν ἐν ταῖς ἱστορίαις θαυματοποιῶν ἰσχυροτέραν; Ὥσπερ γὰρ πλεονάζει τοῦ Σαμψὼν τὸ θαῦμα, οὐ κατὰ τὸ κατισχῦσαι μόνον τοῦ λέοντος, ἀλλὰ καὶ τὸ ἀπόνως αὐτὸν διαχειρίσασθαι γυμναῖς καὶ ἀόπλοις χερσὶ τὸν θῆρα καταπαίζοντα διασπάσασθαι· οὕτω καὶ τοῦ δίχα πάσης ἐργωδίας τὸν Κύριον τὴν τοσαύτην ἀφανίσαι κακίαν, ἀπόδειξις μείζων ἐστὶ τοῦ τῆς δυνάμεως ὑπερβάλλοντος. Οὐχ ὑδάτων ἀπείρων ἐπιῤῥοαὶ ἐκ τῶν ἄνωθεν καταρακτῶν τῷ ὑποκειμένῳ ἐγκαταπίπτουσαι, οὐδὲ ἄβυσσοι τῶν ἰδίων ὅρων ὑπεροιδαίνουσαι, καὶ τοῖς πελάγεσι τὴν γῆν ἐπικλύζουσαι, οὐδὲ πᾶσα ἡ οἰκουμένη νηὸς δίκην αὔτανδρος τῷ βυθῷ καλυπτομένη, οὐδὲ ὄρη γινόμενα βύθια, καὶ κορυφαὶ τῶν ὀρῶν ὑποβρύχιοι· οὐδὲ καθ' ὁμοιότητα Σοδόμων αἱ τῆς φλογὸς ἐπομβρίαι τῷ πυρὶ τὸ διεφθορὸς ἐκκαθαίρουσαι· οὐδὲ ἄλλο τι τοιοῦτον οὐδέν· ἀλλὰ ἁπλῆ τις καὶ ἀκατάληπτος ἐπιδημία μόνη ζωῆς, καὶ φωτὸς παρουσία, τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, ἔκλειψιν παντελῆ καὶ ἀφανισμὸν τοῦ τε σκότους καὶ τοῦ θανάτου πεποίηται. Εἴπω τι πρὸς τοῖς εἰρημένοις καὶ ἕτερον; Ἐφύη τὸ κακὸν ἐν τῷ ὄφει· ἡττήθη ἡ γυνὴ τῆς πείρας τοῦ δράκοντος· ἡττήθη μετὰ ταῦτα τῆς γυναικὸς ὁ ἀνήρ. Διὰ τριῶν ἔσχε τὸ κακὸν τὴν γένεσιν. Πρὸς τί μοι βλέπει τούτων ἡ μνήμη; Ἔστι τινὰ τοῦ ἀγαθοῦ τάξιν διὰ τῆς ἐν τῷ κακῷ τάξεως κατανοῆσαι. Τρία βλέπω ταῦτα τοῦ κακοῦ δοχεῖα· πρῶτον μὲν, ἐν ᾧ τὸ πρῶτον συνέστη· δεύτερον, εἰς ὃ μετεῤῥύη· τρίτον, ἐν ᾧ μετὰ ταῦτα ἐπεγένετο. Ἐπειδὴ τοίνυν ἐν τοῖς τρισὶ τούτοις ἡ κακία ἐπλήμμυρε, τῇ διαβολικῇ, λέγω, φύσει, καὶ τῷ τῶν γυναικῶν γένει, καὶ τῷ πληρώματι τῶν ἀνδρῶν· τούτου χάριν ἀκολούθως ἐν τρισὶν ἡμέραις ἡ νόσος ἐξαφανίζεται, ἑκάστῳ γένει τῶν ἐν κακίᾳ νενοσηκότων μιᾶς ἡμέρας ἀποκληρωθείσης πρὸς ἴασιν· ἐν μιᾷ ἡμέρᾳ οἱ ἄνδρες τῆς νόσου καθαίρονται· ἐν τῇ δευτέρᾳ, τὸ τῶν γυναικῶν θεραπεύεται γένος· ἐν τῇ τελευταίᾳ, ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, καὶ περὶ αὐτὸν ἀρχαί τε, καὶ ἐξουσίαι, καὶ δυνάμεις τῶν ἀντικειμένων δυνάμεων τῶν τε προκαθημένων συναφανίζονται. Μὴ θαυμάσῃς δὲ εἰ χρονικοῖς διαστήμασιν ἡ τοῦ ἀγαθοῦ κτίσις ἐπιμερίζεται. Καὶ γὰρ παρὰ τὴν πρώτην τοῦ κόσμου γένεσιν, οὐχ ἠτόνει ἡ θεία δύναμις ἅπαντα ἐν ἀκαρεῖ τελειῶσαι τὰ ὄντα, ἀλλ' ὅμως συμπαραλαμβάνει τῇ δημιουργίᾳ τῶν ὄντων καὶ τὰ χρονικὰ διαστήματα· ὡς τόδε μέν τι κατὰ τὴν πρώτην ἡμέραν

wickedness went along through the ever-succeeding generations, pouring out in multitude to infinity, until, having advanced to the very summit of evil, it mastered the whole of human nature; the Prophet thus declaring universally that All have turned aside, together they have become useless, and there was nothing among the things that are which was not an instrument of wickedness. He, then, who in three days dispersed so great a heap of evil, gathered from the foundation of the world until the economy of the Lord's passion — has He made for you a small display of His surpassing power? Or is it not mightier than all the wonder-workers in the histories? For just as the wonder of Samson abounds, not only in his overpowering the lion, but also in his handling it without toil, tearing the beast apart with bare and unarmed hands as in sport; so too the Lord's making so great a wickedness vanish without any labour is a greater proof of the surpassing [greatness] of His power. Not floods of boundless waters falling from the cataracts above upon what lies beneath, nor deeps swelling over their own bounds and flooding the earth with seas, nor the whole world covered by the deep with all its men, like a ship, nor mountains becoming [things of] the depths, and the peaks of the mountains under water; nor, after the likeness of Sodom, rains of flame purging with fire what was corrupt; nor any other such thing at all; but a certain simple and incomprehensible sojourn of life alone, and presence of light, among those who sit in darkness and the shadow of death, has worked the total eclipse and vanishing of both the darkness and death. Shall I say something else besides what has been said? Evil sprang up in the serpent; the woman was worsted by the trial of the dragon; after this the man was worsted by the woman. Through three [agents] evil had its origin. To what does the memory of these things look, for me? One may perceive a certain order of the good through the order in evil. I see these three receptacles of evil: first, that in which it first arose; second, that into which it flowed over; third, that in which it came about after these. Since, then, wickedness flooded in these three, in the diabolic nature, I mean, and in the race of women, and in the full number of men, for this reason the disease vanishes accordingly in three days, one day being allotted for healing to each kind of those who were sick with wickedness: on one day the men are cleansed of the disease; on the second the race of women is healed; on the last, the last enemy, death, is abolished, and the principalities and authorities and powers about him, of the opposing powers and of those who preside [over them], vanish together. And do not wonder if the creation of the good is apportioned into intervals of time. For even at the first coming-to-be of the world, the divine power was not too weak to perfect all things that are in an instant; but nevertheless it takes along with the making of the things that are the intervals of time too; so that this thing on the first day

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Editors' notes and page, col. 610

Footnotes

(29) ‹anchor: not visible› · call in col 610

Psal. XIII, 3.

Psalm 13(14):3.

(printed under page 311)

(30) ‹anchor: not visible› · call in col 610

Judic. XIV, 6.

Judges 14:6.

(printed under page 311)

Footnotes

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Joan. X, 18.

John 10:18.

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Page

running head: 611 S. GREGORII NYS[SENI] (right part of head cut off in the image)
marginal letters: A (beside Greek column, line of Latin: omnia perfecta sunt); B quid de se Dominus / inquies, pacto (margin letter at the column gutter); C Qui enim potestate sua; D sanguinem bibendum discipulis
old-edition numerals: (none)

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τελειωθῆναι τὸ μέρος τῆς κτίσεως, ἐν δὲ τῇ δευτέρᾳ τὸ ἕτερον· καὶ ἐφεξῆς ὁμοίως ἐπεραιώθη τὰ ὄντα, ῥηταῖς ἡμέραις τοῦ Θεοῦ τὴν κτίσιν ἅπασαν συναρμόσαντος. Οὕτω καὶ ἐνταῦθα κατὰ τὸν ἄῤῥητον αὐτοῦ τῆς σοφίας λόγον, ἐν τρισὶν ἡμέραις τῶν ὄντων τὸ κακὸν ἐξοικίζεται, ἐξ ἀνδρῶν, ἐκ γυναικῶν, καὶ τοῦ γένους τῶν ὄφεων, ἐν οἷς πρώτοις ἡ τῆς κακίας φύσις ἔσχε τὴν γένεσιν.

that part of creation was perfected, and on the second the other; and in order likewise the things that are were brought to completion, God having fitted together the whole creation in stated days. So here too, according to the unspeakable reason of His wisdom, in three days evil is driven out from the things that are, from men, from women, and from the race of serpents, in whom first the nature of wickedness had its origin.

Ἀλλὰ περὶ μὲν τῆς τοῦ ἀριθμοῦ τῶν ἡμερῶν αἰτίας, ταῦτα ὑπενοήσαμεν· εἴτε δὲ ὀρθῶς, εἴτε καὶ μὴ, ἐν τῇ κρίσει τῶν ἀκροατῶν καταλείψομεν. Οὐ γὰρ ἀπόφασις ὁ λόγος ἐστὶν, ἀλλὰ γυμνασία καὶ ζήτησις. Εἰ δὲ ζητεῖς δι' ἀκριβείας ἰδεῖν ἐν τῷ πάθει τῶν ἡμερῶν τούτων τὴν προθεσμίαν (λείπει γὰρ τῷ ἀριθμῷ οὐκ ὀλίγον, εἰ μετὰ τὴν ἐννάτην τῆς παρασκευῆς ὥραν ἀριθμοίης τὸν χρόνον, ἀφ' ἧς ταῖς πατρικαῖς χερσὶ τὸ πνεῦμα παρέθετο), μικρὸν ἐπίσχες, καὶ παρέξει σοι τυχὸν ὁ λόγος τὴν περὶ τούτου σαφήνειαν. Τίς οὖν ὁ λόγος; Ἀνάβλεψον εἰς τὸ μεγαλεῖον τῆς θείας δυνάμεως, καὶ οὐκ ἀγνοήσεις τὸ ἐν τόπῳ ζητούμενον. Μνήσθητι τῆς Δεσποτικῆς ἀποφάσεως, τί περὶ αὐτοῦ ἀποφαίνεται ὁ τοῦ παντὸς ἐξημμένος τὸ κράτος· πῶς αὐτοκρατορικῇ ἐξουσίᾳ, καὶ οὐ φύσεως ἀνάγκῃ διαζεύγνυσι τὴν ψυχὴν ἐκ τοῦ σώματος, ἐν οἷς φησιν, ὅτι Οὐδεὶς αἴρει τὴν ψυχήν μου, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀφ' ἑαυτοῦ. Ἐξουσίαν ἔχω θεῖναι αὐτὴν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. Τοῦτό μοι στήτω, καὶ τὸ ζητούμενον σεσαφήνισται.

Concerning the reason for the number of the days, then, we have conjectured these things; whether rightly or not, we shall leave to the judgement of the hearers. For the discourse is not a declaration but an exercise and an inquiry. And if you seek to see accurately the interval of these days in the passion (for no little is lacking from the number, if you should count the time from the ninth hour of the Preparation, from which He committed His spirit into the Father's hands), wait a little, and the discourse will perhaps provide you with clarity about this. What, then, is the account? Look up to the majesty of the divine power, and you will not be ignorant of what is sought in its place. Remember the Master's declaration, what He declares about Himself who holds fast the power of the universe: how by sovereign authority, and not by the necessity of nature, He separates the soul from the body, in the words where He says: No one takes My soul, but I lay it down of Myself. I have authority to lay it down, and I have authority to take it again. Let this stand for me, and what is sought has been made clear.

Ὁ γὰρ πάντα κατὰ τὴν δεσποτικὴν αὐθεντίαν οἰκονομῶν, οὐκ ἀναμένει τὴν ἐκ τῆς προδοσίας ἀνάγκην, καὶ τὴν λῃστρικὴν ἔφοδον τῶν Ἰουδαίων, καὶ τὴν τοῦ Πιλάτου παράνομον κρίσιν, ὥστε τὴν ἐκείνων κακίαν ἀρχηγὸν καὶ αἰτίαν τῆς κοινῆς τῶν ἀνθρώπων σωτηρίας γενέσθαι· ἀλλὰ προλαμβάνει τῇ οἰκονομίᾳ τὴν ἔφοδον, κατὰ τὸν ἄῤῥητον τῆς ἱερουργίας τρόπον, καὶ τοῖς ἀνθρώποις ἀόρατον, καὶ ἑαυτὸν προσήνεγκε προσφορὰν καὶ θυσίαν ὑπὲρ ἡμῶν, ὁ ἱερεὺς ἅμα, καὶ ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Πότε τοῦτο; Ὅτε βρωτὸν ἑαυτοῦ τὸ σῶμα εἰς βρῶσιν σαφῶς ἐνδείκνυται τῷ ἤδη γεγενῆσθαι ἐντελῆ τοῦ ἀμνοῦ τὴν θυσίαν. Οὐ γὰρ ἂν ἦν τὸ σῶμα τοῦ ἱερείου πρὸς ἐδωδὴν ἐπιτήδειον, εἴπερ ἔμψυχον ἦν. Οὐκοῦν ὅτε παρέσχε τοῖς μαθηταῖς ἐμφαγεῖν τοῦ σώματος, καὶ τοῦ αἵματος ἐμπιεῖν, ἤδη κατὰ τὸ θελητὸν τῇ ἐξουσίᾳ τοῦ τὸ μυστήριον οἰκονομοῦντος ἀῤῥήτως τε καὶ ἀοράτως τὸ σῶμα ἐτέθυτο. Καὶ ἡ ψυχὴ ἐν ἐκείνοις ἦν, ἐν οἷς αὐτὴν ἡ ἐξουσία τοῦ οἰκονομοῦντος ἐναπέθετο μετὰ τῆς ἐγκεκραμένης αὐτῇ θείας δυνάμεως, τὸν ἐν καρδίᾳ ἐκεῖνον χῶρον περιπολοῦσα. Οὐκοῦν ἀφ' οὗ προσήχθη τῷ Θεῷ ἡ θυσία παρὰ τοῦ μεγάλου Ἀρχιερέως, τοῦ τὸν ἑαυτοῦ ἀμνὸν ὑπὲρ τῆς κοινῆς ἁμαρτίας ἀῤῥήτως τε καὶ ἀοράτως ἱερουργήσαντος, ἀπὸ τότε τις ἀριθμῶν τὸν χρόνον τῆς ἀληθείας οὐχ ἁμαρτήσεται. Ἑσπέρα μὲν γὰρ ἦν ὅτε ἐβρώθη τὸ ἱερὸν ἐκεῖνο καὶ ἅγιον σῶμα. Νὺξ δὲ τὴν ἑσπέραν ἐκείνην ἡ πρὸ τῆς παρασκευῆς διεδέξατο. Εἶτα ἡ τῆς παρασκευῆς ἡμέρα, τῇ ἐπεισάκτῳ

For He who administers all things by the Master's sovereign authority does not wait for the necessity [arising] from the betrayal, and the robber-like onset of the Jews, and the lawless judgement of Pilate, so that their wickedness should become the originator and cause of the common salvation of men; but He anticipates the onset by the economy, according to the unspeakable manner of the sacred rite, invisible to men, and offered Himself as an offering and sacrifice for us, at once the priest and the Lamb of God, who takes away the sin of the world. When was this? When He clearly shows His own body to be edible for food, by the sacrifice of the lamb having already been completed. For the body of the victim would not have been fit for eating if it had been alive. Accordingly, when He gave the disciples to eat of the body and to drink of the blood, already, according to the will and by the authority of Him who administers the mystery, the body had been sacrificed unspeakably and invisibly. And the soul was in those [places] in which the authority of Him who administered placed it, with the divine power blended with it, going about that region in the heart [of the earth]. Accordingly, whoever counts the time from when the sacrifice was brought to God by the great High Priest, who unspeakably and invisibly offered His own lamb for the common sin, will not miss the truth. For it was evening when that sacred and holy body was eaten. And the night before the Preparation succeeded that evening. Then the day of the Preparation,

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νυκτὶ διατμηθεῖσα, εἰς μίαν νύκτα καὶ εἰς ἡμέρας δύο καταψηφίζεται. Εἰ γὰρ τὸ σκότος ὁ Θεὸς ἐκάλεσε νύκτα, ἐν δὲ ταῖς τρισὶν ὥραις ἐγένετο σκότος ἐπὶ πᾶσαν τὴν οἰκουμένην· αὕτη ἐστὶν ἡ κατὰ τὸ μέσον τῆς ἡμέρας καινοτομηθεῖσα νὺξ, τὰ δύο τμήματα τῶν ἡμερῶν δι' ἑαυτῆς περιγράφουσα, τὸ μὲν ἀπὸ τοῦ ὄρθρου ἐπὶ τὴν ἕκτην ὥραν, τὸ δὲ ἀπὸ τῆς ἐννάτης ἐπὶ τὴν ἑσπέραν. Ὥστε εἶναι μέχρι τούτου, δύο νύκτας καὶ ἡμέρας δύο. Εἶτα, πρὸ τοῦ Σαββάτου νὺξ, καὶ μετὰ ταύτην ἡ τοῦ Σαββάτου ἡμέρα, ἔχεις τὰς τρεῖς νύκτας. Ζήτησόν μοι λοιπὸν τὴν ἀναστάσιμον ὥραν, καὶ εὑρήσεις τὴν ἐν τοῖς εἰρημένοις ἀλήθειαν. Πότε οὖν τοῦτο; Ὀψὲ Σαββάτων, Ματθαῖος βοᾷ. Αὕτη τοι ἡ ὥρα τῆς Ἀναστάσεως κατὰ τὴν τοῦ ἀγγέλου φωνήν. Οὗτος ὅρος τῆς ἐν καρδίᾳ τῆς γῆς διαγωγῆς τοῦ Κυρίου. Ἑσπέρας γὰρ ἤδη βαθείας γεγενημένης (ἀρχὴ δὲ ἦν τῆς νυκτὸς ἐκείνης ἡ ἑσπέρα, ἣν διαδέχεται ἡ μία τῶν Σαββάτων ἡμέρα), τότε ὁ σεισμὸς γίνεται. Τότε ὁ καταστράπτων τοῖς ἐνδύμασιν ἄγγελος ἀποκυλίει τὸν λίθον τοῦ μνημείου. Αἱ δὲ γυναῖκες μικρὸν ἐπορθρίσασαι, ὑποφαινούσης ἤδη τῆς ἡμέρας τὸ φέγγος, ὡς καί τινα ἡλιακὴν αὐγὴν τῆς ἀνατολῆς ὑπερφαίνεσθαι, τότε ἱστοροῦσι τὴν ἤδη γεγενημένην ἀνάστασιν· αἳ τὸ μὲν θαῦμα ἔγνωσαν, τὴν δὲ ὥραν οὐκ ἐδιδάχθησαν. Ὅτι μὲν γὰρ ἠγέρθη, εἶπε πρὸς αὐτὰς ὁ ἄγγελος· τὸ δὲ πότε, τῷ ῥήματι οὐ προσέθηκεν. Ἀλλ' ὁ μέγας Ματθαῖος μόνος τῶν εὐαγγελιστῶν πάντων τὸν καιρὸν δι' ἀκριβείας ἐπεσημήνατο, εἰπὼν τὴν ἑσπέραν εἶναι τοῦ Σαββάτου, τὴν ὥραν τῆς Ἀναστάσεως.

divided by the imported night, is reckoned as one night and two days. For if God called the darkness night, and in the three hours there was darkness upon the whole world, this is the night newly introduced in the middle of the day, marking off through itself the two sections of the days, the one from dawn to the sixth hour, the other from the ninth to evening. So that up to this point there are two nights and two days. Then the night before the Sabbath, and after it the day of the Sabbath: you have the three nights. Seek me, lastly, the hour of the resurrection, and you will find the truth in what has been said. When, then, was this? Late on the Sabbath, Matthew cries. This, indeed, is the hour of the Resurrection according to the voice of the angel. This is the limit of the Lord's sojourn in the heart of the earth. For when it was already deep evening (and the evening was the beginning of that night which the first day of the week succeeds), then the earthquake takes place. Then the angel flashing like lightning in his garments rolls away the stone of the tomb. And the women, having come a little before dawn, when the day was already showing its light, so that some sunlike gleam of the dayspring was shining forth, then learn of the resurrection that had already taken place; they knew the wonder, but were not taught the hour. For that He was raised, the angel told them; but when, he did not add to his word. But the great Matthew alone of all the evangelists marked the time with accuracy, saying that the hour of the Resurrection was the evening of the Sabbath.

Εἰ δὲ ταῦτα τοῦτον ἔχει τὸν τρόπον, ἕστηκεν ἡμῖν ἡ προθεσμία, ἀπὸ τῆς μετὰ τὴν πέμπτην ἑσπέρας, εἰς τὴν τοῦ Σαββάτου ἑσπέραν διαμετρουμένου τοῦ χρόνου, τῆς ἐμβολίμου νυκτὸς, καθὼς εἴρηται, τὴν παρασκευὴν εἰς ἡμέρας δύο καὶ νύκτα μίαν κερματιζούσης. Ἔδει γὰρ ἐπὶ τοῦ δεσπόζοντος ἐν τῇ δυναστείᾳ αὐτοῦ τοῦ αἰῶνος, μὴ τοῖς συντεταγμένοις τοῦ χρόνου μέτροις τὰ ἔργα κατ' ἀνάγκην συμπαρατείνεσθαι· ἀλλὰ πρὸς τὴν τῶν ὄντων χρείαν καινοτομεῖσθαι τοῦ χρόνου τὰ μέτρα, καὶ συντομώτερον τὴν τῶν ἀγαθῶν ἐνέργειαν τῆς θείας δυνάμεως ἐπιτελούσης, κολοβώτερα τοῦ χρόνου σχεδιασθῆναι τὰ μέτρα· ὡς μήτε ἐλάττονα τῶν τριῶν ἡμερῶν καὶ τῶν τοσούτων νυκτῶν ἀριθμηθῆναι τὸν χρόνον. Ἐπειδὴ τοῦτον τὸν ἀριθμὸν ὁ μυστικὸς καὶ ἀπόῤῥητος ἐπιζητεῖ λόγος, μήτε τὰ συνήθη τῶν ἡμερῶν τε καὶ νυκτῶν ἀναμένουσαν διαστήματα πρὸς τὸ τάχος τῆς ἐνεργείας τὴν θείαν ἐμποδίζεσθαι δύναμιν. Ὁ γὰρ ἐξουσίαν ἔχων καὶ θεῖναι ἀφ' ἑαυτοῦ τὴν ψυχὴν καὶ ἀναλαβεῖν ὅτε ἐβούλετο, ἐξουσίαν εἶχεν ὡς ποιητὴς τῶν αἰώνων, οὐχὶ δουλεῦσαι διὰ τῶν ἔργων τῷ χρόνῳ, ἀλλὰ ποιῆσαι κατὰ τὰ ἔργα τὸν χρόνον. Ἀλλ' οὔπω τοῦ μεγίστου τῶν κεφαλαίων ὁ λόγος ἥψατο. Ζητεῖν γὰρ τοὺς φιλομαθεστέρους εἰκὸς, πῶς ἐν τῷ χρόνῳ τρισὶν ἑαυτὸν ὁ Κύριος δίδωσι, τῇ τε καρδίᾳ τῆς γῆς καὶ τῷ

And if these things are so, the interval stands fixed for us, the time being measured from the evening after the fifth [day] to the evening of the Sabbath, the intercalated night, as has been said, cutting up the Preparation into two days and one night. For in the case of Him who is master in His sovereignty over the age, it was fitting that the works should not of necessity be stretched out along with the appointed measures of time, but that the measures of time should be made new for the need of the things that are; and, as the divine power accomplished the working of the good things more concisely, that the measures of time should be improvised more curtailed; so that the time should be numbered as neither less than the three days and as many nights. Since the mystical and secret word requires this number, the divine power, not waiting for the usual intervals of days and nights, was not to be hindered with respect to the swiftness of its working. For He who had authority both to lay down His soul of Himself and to take it up again when He willed had authority, as maker of the ages, not to be a slave to time through His works, but to make time according to His works. But the discourse has not yet touched the greatest of the heads. For it is likely that the more studious inquire how in that time the Lord gives Himself to three, both to the heart of the earth and to

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Editors' notes and page, col. 614

Footnotes

(31) ‹anchor: not visible› · call in col 614

Gen. I, 5.

Genesis 1:5.

(printed under page 313)

(32) ‹anchor: not visible› · call in col 614

Matth. XXVII, 45.

Matthew 27:45.

(printed under page 313)

(33) ‹anchor: not visible› · call in col 614

Matth. XXVIII, 1.

Matthew 28:1.

(printed under page 313)

Footnotes

(34) ‹anchor: not visible› · call in col 615

Matth. XII, 40.

Matthew 12:40.

(printed under page 314)

(35) ‹anchor: not visible› · call in col 615

Luc. XXIII, 43.

Luke 23:43.

(printed under page 314)

(36) ‹anchor: not visible› · call in col 615

ibid., 46.

Ibidem (the same chapter), verse 46.

(printed under page 314)

(37) ‹anchor: not visible› · call in col 615

Luc. I, 35.

Luke 1:35.

(printed under page 314)

(38) ‹anchor: not visible› · call in col 615

Act. XVII, 24.

Acts 17:24.

(printed under page 314)

(39) ‹anchor: not visible› · call in col 615

Prov. IX, 1.

Proverbs 9:1.

(printed under page 314)

(40) ‹anchor: ut scriptum est› · call in col 615

Matth. VIII, 3.

Matthew 8:3.

(printed under page 314)

(41) ‹anchor: not visible› · call in col 615

Matth. XV, 32 sqq.

Matthew 15:32 ff.

(printed under page 314)

Page

running head: 615 S. GREGORII NYSSE[NI] (right part of head cut off in the image)
marginal letters: A inquit, Jonas fuit (gutter letter); B propterea vocatus est novus (gutter letter); C, D not seen (top image only read)
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET. Margin letters stand in the gutter between this Latin column and the Greek column 616.

PG 46:616

παραδείσῳ σὺν τῷ λῃστῇ καὶ ταῖς πατρῴαις χερσί. Πρὸς τοὺς Φαρισαίους μὲν γάρ φησιν, ὅτι Ὥσπερ Ἰωνᾶς μὲν ἦν ἐν τῇ κοιλίᾳ τοῦ κήτους, οὕτως ἔσται καὶ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς, κατὰ τὸ τριήμερον τοῦ χρόνου διάστημα· πρὸς τὸν λῃστὴν, ὅτι Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ· πρὸς δὲ τὸν Πατέρα, ὅτι Εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου. Οὔτε γὰρ ἐν ὑποχθονίοις τις ἂν τὸν παράδεισον, οὔτε ἐν παραδείσῳ τὰ ὑποχθόνια· ὥστε κατὰ ταὐτὸν ἐν ἀμφοτέροις εἶναι, ἢ χεῖρα τοῦ Πατρὸς λέγεσθαι ταῦτα. Ἀλλὰ τοῦτο μὲν, ἐν τοῖς εὐσεβῶς λογιζομένοις τυχὸν οὐδὲ ζητήσεως ἄξιον. Ὁ γὰρ πανταχοῦ ὢν διὰ τῆς θείας δυνάμεως, καὶ παντὶ πάρεστι καὶ οὐδενὸς ἀπολείπεται. Ἐγὼ δὲ καὶ ἕτερον οἶδα λόγον περὶ τούτου μαθὼν, ὃν βουλομένοις ὑμῖν δι' ὀλίγων ἐκθήσομαι. Ὅτε ἦλθεν ἐπὶ τὴν Παρθένον τὸ Πνεῦμα τὸ ἅγιον, καὶ ἡ τοῦ Ὑψίστου δύναμις αὐτῇ ἐπεσκίασεν, ἐπὶ τῷ τὸν καινὸν ἄνθρωπον ἐν αὐτῇ συστῆναι (τὸν διὰ τοῦτο καινὸν ὠνομασμένον, ὅτι κατὰ Θεὸν ἐκτίσθη, οὐ κατὰ ἀνθρωπίνην συνήθειαν, ὥστε γενέσθαι Θεοῦ δοχεῖον ἀχειροποίητον· οὐ γὰρ κατοικεῖ ἐν χειροποιήτοις, τοῖς ὑπὸ ἀνθρώπων, λέγω, κατεσκευασμένοις, ὁ Ὕψιστος)· τότε αὐτοῖς τὸν οἶκον τῆς Σοφίας οἰκοδομούσης, καὶ τῷ τῆς δυνάμεως ἀποσκιάσματι οἱονεὶ τύπῳ σφραγῖδος ἔνδοθεν καταμορφωθέντος, τότε ἀμφοτέροις, δι' ὧν ἡ ἀνθρωπίνη φύσις συνέστηκε (ψυχῇ τε, λέγω, καὶ σώματι), ἡ θεία κατακιρνᾶται δύναμις, ἑκατέρῳ καταλλήλως ἑαυτὴν καταμίξασα. Ἔδει γὰρ τῶν δύο τούτων διὰ τῆς παρακοῆς νεκρωθέντων (ἐπειδὴ νέκρωσις ἦν, τῆς μὲν ψυχῆς ἡ τῆς ὄντως ζωῆς ἀλλοτρίωσις· τοῦ σώματος δὲ ἡ φθορά τε καὶ διάλυσις), ἀμφοτέρων τούτων τῇ ἐπιμιξίᾳ τῆς ζωῆς ἐξοικισθῆναι τὸν θάνατον. Πρὸς ἑκάτερον τοίνυν τῶν τοῦ ἀνθρώπου τμημάτων καταλλήλως τῆς θεότητος ἐμμιχθείσης, δι' ἀμφοτέρων ἐπίδηλα τῆς ὑπερεχούσης φύσεως τὰ γνωρίσματα ἦν. Τὸ μὲν γὰρ σῶμα τὴν ἐν αὐτῷ θεότητα διὰ τῆς ἀφῆς τὰς ἰάσεις ἐνεργοῦν ἐπεσήμαινε· ἡ δὲ ψυχὴ τῷ δυνατῷ ἐκείνῳ θελήματι τὴν θείαν ἐνεδείκνυτο δύναμιν. Ὥσπερ γὰρ ἡ κατὰ τὴν ἁφὴν αἴσθησις τοῦ σώματός ἐστιν ἰδία, οὕτω καὶ τῆς ψυχῆς ἡ κατὰ προαίρεσιν κίνησις. Προσέρχεται ὁ λεπρὸς διεῤῥυηκὼς ἤδη καὶ ἠχρειωμένος τῷ σώματι. Πῶς γίνεται ἐπὶ τούτου παρὰ τοῦ Κυρίου ἡ ἴασις; Ἡ ψυχὴ θέλει καὶ τὸ σῶμα . . . ἡ λέπρα. Πάλιν τοὺς ἐν πολλαῖς χιλιάσι κατὰ τὴν ἔρημον αὐτῷ προσεδρεύσαντας, ἀπολῦσαι μὲν νήστεις οὐ θέλει· ταῖς χερσὶ δὲ διακλᾶται τοὺς ἄρτους.

paradise with the thief, and to the Father's hands. For to the Pharisees He says: As Jonah was in the belly of the sea-monster, so shall the Son of Man also be in the heart of the earth, for the three-day interval of time; to the thief: Today you shall be with Me in paradise; and to the Father: Into Thy hands I commit My spirit. For no one would [put] paradise among the things beneath the earth, nor the things beneath the earth in paradise, so as to be in both at the same time, or [would say] that these are called the hand of the Father. But this, perhaps, among those who reason piously, is not even worth inquiry. For He who is everywhere through the divine power is both present to everything and absent from nothing. But I also know another account of this, which I have learned, and which I shall set out for you briefly, if you wish. When the Holy Spirit came upon the Virgin, and the power of the Most High overshadowed her, so that the new man might be constituted in her (called new for this reason, that He was created according to God, not according to human custom, so as to become a receptacle of God not made with hands; for the Most High does not dwell in things made with hands, in things fashioned, I mean, by men), then, Wisdom building the house for them, and [the house] being formed within by the overshadowing of the power as by the stamp of a seal, then the divine power is blended with both of those of which human nature consists (soul, I mean, and body), mixing itself appropriately with each. For since these two had been made dead through the disobedience (since the death of the soul was estrangement from true life, and that of the body corruption and dissolution), it was necessary that death be driven out of both of these by the admixture of life. The Godhead, then, having been mingled appropriately with each of the parts of the man, the tokens of the surpassing nature were manifest through both. For the body signified the Godhead within it by working cures through touch; and the soul showed the divine power by that mighty will. For just as sensation by touch is proper to the body, so movement by choice is proper to the soul. The leper comes, already wasted away and made useless in body. How does the cure come about for him from the Lord? The soul wills, and the body . . . the leprosy. Again, those who waited upon Him in many thousands in the desert He will not send away fasting; and He breaks the loaves with His hands.

Ὁρᾷς πῶς δι' ἀμφοτέρων ἡ ἐν ἑκατέρῳ συμπαρομαρτοῦσα θεότης δημοσιεύεται, τῷ τε ἐνεργοῦντι σώματι, καὶ τῇ ὁρμῇ τοῦ ἐν τῇ ψυχῇ γινομένου θελήματος. Καὶ τί χρὴ πάντα διεξιέναι αὐτὰ θαύματα ὁμοιοτρόπως ἐπιτελούμενα, τοῖς προδήλοις ἐνασχολοῦντα τὸν λόγον; Ἀλλ' οὗ χάριν τῶν εἰρημένων ἐμνήσθην, πρὸς ἐκεῖνο καὶ μεταβήσομαι. Πῶς κατὰ ταὐτὸν καὶ ἐν τῷ ᾅδῃ καὶ ἐν τῷ παραδείσῳ ὁ Κύριος; Οὗ ζητήματος λύσις ἐστὶ μία, τὸ μηδὲν ἄβατον εἶναι Θεῷ, ἐν ᾧ τὰ πάντα συνέστηκεν. Ἑτέρα δὲ

You see how through both the Godhead that accompanies each is made public, both by the body that works and by the impulse of the will that arises in the soul. And why must one go through all the wonders themselves, accomplished in like manner, busying the discourse with things already plain? But I shall pass on to that for whose sake I have recalled what has been said. How is the Lord at the same time both in Hades and in paradise? One solution of this question is that nothing is inaccessible to God, in whom all things hold together. But another

PG 46:617

πρὸς ἣν νῦν ὁ λόγος βλέπει· ὅτι ὅλον τὸν ἄνθρωπον τοῦ Θεοῦ διὰ τῆς πρὸς ἑαυτὸν ἀνακράσεως εἰς τὴν θείαν φύσιν μετασκευάσαντος, ἐν τῷ καιρῷ τῆς κατὰ τὸ πάθος οἰκονομίας οὐ θατέρου μέρους τὸ ἅπαξ ἐγκραθὲν ἀνεχώρησεν (ἀμεταμέλητα γὰρ τοῦ Θεοῦ τὰ χαρίσματα)· ἀλλὰ τὴν μὲν ψυχὴν τοῦ σώματος, ἡ θεότης ἑκουσίως διέζευξεν, ἑαυτὴν δὲ ἐν ἀμφοτέροις μένουσαν ἔδειξεν. Διὰ μὲν γὰρ τοῦ σώματος, ἐν ᾧ τὴν ἐκ τοῦ θανάτου καταφθορὰν οὐκ ἐδέξατο, κατήργησε τὸν ἔχοντα τοῦ θανάτου τὸ κράτος, διὰ δὲ τῆς ψυχῆς ὡδοποίησε τῷ λῃστῇ τὴν ἐπὶ τὸν παράδεισον εἴσοδον· καὶ τὰ δύο κατ' αὐτὸν ἐνεργεῖται, δι' ἀμφοτέρων τῆς θεότητος τὸ ἀγαθὸν κατορθούσης· διὰ μὲν τῆς τοῦ σώματος ἀφθαρσίας, τὴν τοῦ θανάτου κατάλυσιν· διὰ δὲ τῆς ψυχῆς πρὸς τὴν ἰδίαν ἑστίαν ἐπειγομένης, τὴν ἐπὶ τὸν παράδεισον τῶν ἀνθρώπων ἐπάνοδον. Ἐπεὶ οὖν διπλοῦν μὲν τὸ ἀνθρώπινον σύγκραμα, ἁπλῆ δὲ καὶ μονοειδὴς ἡ τῆς θεότητος φύσις, ἐν τῷ καιρῷ τῆς τοῦ σώματος ἀπὸ τῆς ψυχῆς διαζεύξεως, οὐ συνδιασχίζεται τῷ συνθέτῳ τὸ ἀδιαίρετον, ἀλλὰ τὸ ἔμπαλιν γίνεται. Τῇ γὰρ ἑνότητι τῆς θείας φύσεως τῆς κατὰ τὸ ἴσον ἐν ἀμφοτέροις οὔσης, πάλιν πρὸς ἄλληλα τὰ διεστῶτα συμφύεται. Καὶ οὕτω γίνεται, ὁ θάνατος μὲν, ἐκ τῆς τῶν συμπεφυκότων διαιρέσεως· ἡ ἀνάστασις δὲ, ἐκ τῆς τῶν διαιρεθέντων ἑνώσεως. Εἰ δὲ ζητεῖς πῶς ἐν τῷ παραδείσῳ ὢν, ἐν ταῖς χερσὶ τοῦ Πατρὸς ἑαυτὸν παρατίθεται, ἑρμηνεύσει σοι ὁ ὑψηλὸς Ἡσαΐας τὸ περὶ τούτων ζητούμενον. Εἶπε γὰρ ἐκεῖνος ἐκ προσώπου τοῦ Θεοῦ περὶ τῆς ἄνω Ἱερουσαλὴμ, ἣν οὐκ ἄλλην παρὰ τὸν παράδεισον εἶναι πιστεύομεν, ὅτι Ἐπὶ τῶν χειρῶν μου ἐζωγράφησά σου τὰ τείχη. Εἰ οὖν ἐν ταῖς χερσὶ τοῦ Πατρὸς περιγέγραπται ἡ Ἱερουσαλὴμ, ἥτις ἐστὶν ὁ παράδεισος, δηλονότι ὁ ἐν παραδείσῳ γενόμενος ταῖς πατρῴαις πάντως ἐνδιαιτᾶται παλάμαις, ἐν αἷς ἡ θεία πόλις τὴν περιγραφὴν ἔχει. Καὶ ταῦτα μὲν εἰς τοσοῦτον.

[solution], to which the discourse now looks: that, God having refashioned the whole man into the divine nature through His blending with Himself, at the time of the economy of the passion what had once been blended did not withdraw from either part (for the gifts of God are without repentance); but the Godhead of its own will separated the soul from the body, and showed itself remaining in both. For through the body, in which He did not receive the corruption that comes from death, He abolished him who had the power of death; and through the soul He made a way for the thief into paradise; and the two are worked at the same [time], the Godhead accomplishing the good through both: through the incorruption of the body, the dissolution of death; and through the soul hastening to its own hearth, the return of men to paradise. Since, then, the human compound is twofold, but the nature of the Godhead simple and uniform, at the time of the separation of the body from the soul the indivisible is not split along with the compound, but the reverse comes about. For by the unity of the divine nature, which is equally in both, the things that had been separated grow together again with one another. And so death comes about from the division of what had grown together; and the resurrection from the union of what had been divided. And if you ask how, being in paradise, He commits Himself into the hands of the Father, the lofty Isaiah will interpret for you what is sought about these things. For he said in the person of God concerning the Jerusalem above, which we believe to be none other than paradise: Upon My hands I have painted your walls. If, then, Jerusalem, which is paradise, is traced upon the hands of the Father, clearly He who came to be in paradise certainly dwells in the Father's palms, in which the divine city has its outline. And so much for these things.

Ὅσα δὲ τῶν Ἰουδαίων ἀκούομεν κατατρεχόντων ἐν σφοδρᾷ κατηγορίᾳ τοῦ δόγματος, ἄξιον ἂν εἴη προσθεῖναι διὰ βραχέων τῷ λόγῳ. Λέγουσι γὰρ ἐν τῷ περὶ τοῦ Πάσχα λόγῳ τοῖς Ἰουδαίοις νενομοθετῆσθαι παρὰ τοῦ Μωϋσέως τὴν τεσσαρεσκαιδεκάτην τοῦ σεληναίου δρόμου περίοδον, καὶ τῶν ἑπτὰ ἡμερῶν τὴν ἀζυμοφαγίαν, καὶ ὄψον ἐπὶ τοῖς ἀζύμοις ποιεῖσθαι τῶν πικρίδων τὴν πόαν. Εἰ οὖν ἐπιμελὴς ὑμῖν ἡ τῆς τεσσαρεσκαιδεκάτης ἐστὶ παρατήρησις, συμπαραφυλαττέσθω, φησὶν ὁ Ἰουδαῖος, καὶ ἡ πικρὶς καὶ τὸ ἄζυμον. Εἰ δὲ ταῦτα τοῦ παρορᾶσθαι ἄξια, τίς ἡ περὶ ἐκείνης σπουδή; Οὐ γὰρ δὴ τοῦ αὐτοῦ νομοθέτου, τὸ μέν τι δίκαιον καὶ ψυχωφελὲς, τὸ δὲ ἄχρηστον κρίνεται καὶ ἀπόβλητον· ὡς ἐπάναγκες εἶναι, ἢ πάντα κατορθοῦσθαι παρ' ἡμῶν, ὅσα περὶ τοῦ Πάσχα διηγόρευται, ἢ μηδενὸς ἡμᾶς περιέχεσθαι. Τί οὖν ἡμεῖς; Μνησθῶμεν τοῦ παραγγείλαντος, μὴ φοβεῖσθαι τὸν ὀνειδισμὸν τῶν ἀνθρώπων, καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθαι. Οἴδαμεν γὰρ τῶν ἀζύμων τὴν ψυχωφελῆ παρατήρησιν, καὶ τῶν πικρίδων τὸ κέρδος,

And whatever we hear of the Jews running down our doctrine in vehement accusation, it would be worth adding briefly to the discourse. For they say that in the law concerning the Pasch the fourteenth [day] of the moon's course was prescribed by Moses to the Jews, and the eating of unleavened bread for seven days, and that the herb of bitter greens be made a relish with the unleavened bread. If, then, the observance of the fourteenth is a matter of care for you, says the Jew, let the bitter herb and the unleavened bread be kept along with it. But if these things are worth overlooking, what is the zeal about that [day]? For surely of the same lawgiver one thing is not judged just and profitable to the soul, and another useless and to be cast away; so that it is necessary either that all things prescribed concerning the Pasch be accomplished by us, or that we be bound by none. What, then, [do] we [say]? Let us remember Him who charged us not to fear the reproach of men, and not to be worsted by their disparagement. For we know the soul-profiting observance of the unleavened bread, and the gain,

PG 46:618

Editors' notes and page, col. 618

Footnotes

(42) ‹anchor: not visible› · call in col 618

Rom. XI, 29.

Romans 11:29.

(printed under page 315)

(43) ‹anchor: not visible› · call in col 618

Act. II, 27

Acts 2:27.

(printed under page 315)

(44) ‹anchor: not visible› · call in col 618

Hebr. II, 14.

Hebrews 2:14.

(printed under page 315)

(45) ‹anchor: in manibus meis› · call in col 618

Isa. XLV, 12.

Isaiah 45:12 [so printed; the words quoted are at 49:16].

(printed under page 315)

(46) ‹anchor: pro obsonio vescerentur› · call in col 618

Exod. XII, 8.

Exodus 12:8.

(printed under page 315)

(47) ‹anchor: contumeliis succumbamus› · call in col 618

Matth. V, 39 sqq.

Matthew 5:39 ff.

(printed under page 315)

Footnotes

(48) ‹anchor: not visible› · call in col 619

Hebr. X, 1.

Hebrews 10:1.

(printed under page 316)

(49) ‹anchor: inquit Apostolus› · call in col 619

Ephes. IV, 26.

Ephesians 4:26.

(printed under page 316)

(50) ‹anchor: sinceritatis et veritatis› · call in col 619

I Cor. V, 8.

1 Corinthians 5:8.

(printed under page 316)

Page

running head: 619 S. GREGORII NYSS[ENI] (right part of the head cut off in the image)
marginal letters: A diei quartaedecimae usum ignoramus; B ut perturbationes et vitia mactemus; C in azymis sinceritatis et veritatis; D lunae cursus significat
old-edition numerals: (none)

PG 46:620

καὶ τῆς τεσσαρεσκαιδεκάτης τὸ χρήσιμον. Ὁ δὲ λόγος οὗτός ἐστιν, ὃν δι' ὀλίγων ἐπισκεψόμεθα· Ὁ τὴν σκιὰν τῶν μελλόντων ἀγαθῶν ἔχων νόμος, πρὸς ἕνα κατὰ τὸ προηγούμενον βλέπει σκοπὸν, ὅπως ἂν διὰ τῶν ποικίλων παραγγελμάτων καθαρθείη τῆς ἐμμιχθείσης κακίας ὁ ἄνθρωπος. Τοῦτο ἐν τῇ περιτομῇ, τοῦτο ἐν τῷ Σαββάτῳ, τοῦτο ἐν τῇ τῶν ἐδωδίμων παρατηρήσει, τοῦτο ἐν τῇ ποικίλῃ ζωοθυσίᾳ, τοῦτο ἐν τοῖς καθ' ἕκαστον παρατηρήμασι κατορθοῦται τοῦ νόμου. Καὶ μακρὸν ἂν εἴη τὰ περὶ ἑκάστου ἡμῖν αἰνιγματωδῶς εἰς τὸ τοῦ βίου καθάρσιον παρὰ τοῦ νόμου δηλούμενα δι' ἀκριβείας ἐκτίθεσθαι. Ὥσπερ τοίνυν διὰ τῆς περιτομῆς τῆς πνευματικῶς ἐπιτελουμένης ἡ φύσις τὸ ἐμπαθὲς ἀποτίθεται, περιαιρουμένη τὸν σαρκώδη βίον· διὰ δὲ τοῦ Σαββατισμοῦ, τὴν ἐν τῷ κακῷ ἀπραξίαν διδάσκεται· ἡ δὲ ζωοθυσία κατασφάζει τὰ πάθη, καὶ ἡ νενομισμένη περὶ τὰ βρώματα τῶν ἀκαθάρτων διάκρισις συμβουλεύει σοι τοῦ ῥυποῦντός τε καὶ ἀκαθάρτου βίου τὴν ἀλλοτρίωσιν· οὕτω καὶ ἡ ἑορτή σοι αὕτη τὴν ἑορτὴν ἐκείνην ἐνδείκνυται, πρὸς ἣν ἡ ψυχὴ διὰ τῶν ἀζύμων παρασκευάζεται, ἐν ἑπτὰ ἡμέραις τῆς τοῦ ζυμωτοῦ βρώσεως καθαρεύουσα, ὧν τὸ αἴνιγμα τοιοῦτόν ἐστιν· Ὁ τῶν ἑπτὰ ἡμερῶν ἀριθμὸς τὸν παροδικόν σοι τοῦτον χρόνον ἐκδείκνυται, τὸν δι' ἑβδομάδων ἀνακυκλούμενον. Ἐν ᾧ χρὴ δι' ἐπιμελείας εἰς τὴν ἐνεστῶσαν ἡμέραν μηδὲν τῆς χθιζῆς κακίας λείψανον διασώζεσθαι, ὡς ἂν μή τινα στύψιν καὶ ὀξίδα τῷ σημερινῷ φυράματι ἡ τῆς ἑώλου κακίας ποιήσειεν. Ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν, φησὶν ὁ Ἀπόστολος, ὁ μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας ἑορτάζειν ἐγκελευόμενος. Ὃ δὲ περὶ τοῦ ἑνὸς τῆς κακίας εἴδους ἔγνωμεν, ἀναλόγως τοῦτο περὶ τῶν λοιπῶν τῆς κακίας εἰδῶν διδασκόμεθα· ἡ δὲ πικρὶς ἐκβάλλει τὸ καταβεβλακευμένον ἐν τῷ βίῳ καὶ ἔκλυτον· ἀντεισάγει δὲ τὸν ἐγκρατῆ καὶ κατεσκληκότα, καὶ τῇ αἰσθήσει δύσληπτον βίον. Ἐπειδὴ πᾶσα παιδεία οὐ δοκεῖ πρὸς τὸ παρὸν χαρᾶς εἶναι, ἀλλὰ λύπης.

and the usefulness of the fourteenth. And the account is this, which we shall examine briefly. The law, which has the shadow of the good things to come, looks principally to one goal: that through its various precepts man might be cleansed of the wickedness mingled [in him]. This is accomplished in circumcision, this in the Sabbath, this in the observance of foods, this in the various sacrifice of animals, this in the particular observances of the law. And it would be long for us to set out accurately what the law shows, in riddles, about each of these for the purification of life. Just as, then, through circumcision spiritually accomplished nature puts off what is passionate, stripping off the fleshly life; and through keeping Sabbath it is taught inactivity in evil; and the sacrifice of animals slaughters the passions, and the distinction by law concerning the foods of unclean things counsels you to estrangement from the defiling and unclean life; so too this feast shows you that feast towards which the soul prepares itself through the unleavened [bread], keeping clean for seven days from the eating of what is leavened; the riddle of which is this: the number of the seven days shows you this passing time, which revolves through weeks. In which one must take care that no remnant of yesterday's wickedness be kept over into the present day, so that the [leaven] of stale wickedness may not make some sourness and acidity in today's lump. Let not the sun go down upon your anger, says the Apostle, who bids us keep the feast not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened [bread] of sincerity and truth. And what we have learned about one form of wickedness, we are taught by analogy about the remaining forms of wickedness; and the bitter herb casts out what is slack and relaxed in life, and brings in instead the self-controlled and hardened life, hard for the senses to take. Since no discipline seems for the present to be of joy, but of grief.

Ὁ τοίνυν διὰ πάσης τῆς τοῦ βίου τούτου ἑβδομάδος ἀνεπίμικτον παλαιᾶς κακίας καὶ ἄζυμον τὴν ἀεὶ ἐνεστῶσαν κατορθῶν ἡμέραν, ὄψον τῆς ζωῆς ποιούμενος τὴν ἐγκράτειαν, οὗτος ἑαυτὸν πάσης σκοτεινῆς ἐπιμιξίας χωρίζει. Τοῦτο γὰρ ἡ τεσσαρεσκαιδεκάτη τοῦ σεληναίου δρόμου ἐνδείκνυται. Ἐπειδὴ γὰρ ἐννέα εἰσὶν αἱ πᾶσαι τοῦ σεληναίου δρόμου, καὶ εἴκοσι καὶ ἡμίσεια, ἐν αἷς ἐκ νεομηνίας ἡ σελήνη δι' αὐξήσεως τελειωθεῖσα τῷ κύκλῳ, πάλιν διὰ μειώσεως εἰς τὴν παντελῆ τοῦ φωτὸς ἔκλειψιν ἐπανέρχεται, δηλονότι τὸ ἥμισυ τοῦ μνημονευθέντος ἀριθμοῦ τεσσαρεσκαιδεκάτη ἐστὶ, καὶ μικρὸν ἔτι πρός. Οὐκοῦν, ὅταν ἐν τούτῳ τύχῃ οὖσα ἡ σελήνη τῷ σχήματι, ἐπειδὴ συμπροϊοῦσα κατὰ τὸν ἴδιον δρόμον τῷ νυκτερινῷ διαστήματι, προστίθησι τὸ λεῖπον τῷ κύκλῳ, ὥστε πληρωθεῖσαν φωτὸς ταῖς αὐγαῖς τῆς ἡμέρας τὰς παρ' ἑαυτῆς λαμπηδόνας συμπαρακαταμῖξαι, ὡς μήτε κατὰ τὴν ἑσπέραν,

He, then, who through the whole week of this life makes the ever-present day unmixed with old wickedness and unleavened, making self-control the relish of his life, separates himself from every dark admixture. For this is what the fourteenth [day] of the moon's course shows. For since all [the days] of the moon's course are nine and twenty and a half, in which the moon, from the new moon, having been perfected in its circle through waxing, returns again through waning to the total eclipse of its light, clearly the half of the number mentioned is the fourteenth, and a little more besides. Accordingly, when the moon happens to be in this phase, since, advancing along its own course with the interval of the night, it adds what is lacking to its circle, so that, filled with light, it mingles its own gleams with the rays of the day, so that neither at evening

PG 46:621

μήτε κατὰ τὸν ὄρθρον, σκότους τινὰ παρενθήκην διακόψαι τοῦ φωτὸς τὴν συνέχειαν, ἐν τῇ διαδοχῇ τῶν στοιχείων, ἀδιαιρέτου τῆς αὐγῆς μενούσης. Πρὶν γὰρ ἀκριβῶς τὴν ἡλιακὴν ἀκτῖνα καταδῦναι, ἀντιφαίνεται δι' εὐθείας ἡ σελήνη τῷ ἡλίῳ κατὰ τὸ διάμετρον, καὶ τῷ ἰδίῳ φωτὶ καταλάμπει τὸ ὑποκείμενον. Καὶ πάλιν πρὶν πάντως τὸν κύκλον αὐτῆς ὑπελθεῖν τὸν ὁρίζοντα, τοῖς λειψάνοις τοῦ σεληναίου φωτὸς ἡ τῆς ἡμέρας αὐγὴ κατακιρνᾶται. Καὶ οὕτω τῆς πανσελήνου ἐκείνης ἡμέρας τὸ σκότος ἐξαφανίζεται, κατά τε τὸν ὄρθρον καὶ τὴν ἑσπέραν, τῇ τῶν φωστήρων διαδοχῇ λαμπρυνόμενον. Ὅπερ τοίνυν τῷ αἰσθητῷ φωτὶ κατὰ τὴν τεσσαρεσκαιδεκάτην συμβαίνει, τὸ διὰ πάσης νυκτός τε καὶ ἡμέρας ἀπαράδεκτον εἶναι τῆς ἐπιμιξίας τοῦ σκότους, τοῦτο βούλεται ὁ πνευματικὸς νόμος, σύμβολον γενέσθαι τοῖς πνευματικῶς ἑορτάζουσιν, ὥστε διὰ πάσης τῆς κατὰ τὴν ζωὴν ἑβδομάδος, ἓν Πάσχα φωτεινὸν καὶ ἀσκότιστον ὅλον τὸν χρόνον αὐτοῖς τῆς ζωῆς ἐργάζεσθαι. Αὕτη γὰρ τῶν περὶ τὸ Πάσχα παραγγελμάτων τοῖς Χριστιανοῖς ἡ κατάστασις. Διὰ τοῦτο πρὸς τὴν τεσσαρεσκαιδεκάτην βλέπομεν, διὰ τοῦ αἰσθητοῦ τούτου καὶ ὑλικοῦ φωτὸς, τοῦ ἀΰλου τε καὶ νοητοῦ τὴν φαντασίαν ἀναλαμβάνοντες, ὡς τὸ μὲν δοκεῖν σελήνην πλήθουσαν ἐπιζητεῖν, τὸ παρ' ἑαυτῆς φέγγος διαρκὲς παρεχομένην ἡμῖν παννύχιον, τῇ δὲ ἀληθείᾳ, νόμον ἡμῖν εἶναι τὸ παρατήρημα τοῦ πάντα τὸν χρόνον, τὸν νυκτὶ καὶ ἡμέρᾳ διαμετρούμενον, λαμπρὸν ἡμῖν διαρκῶς εἶναι, καὶ τῶν ἔργων τῶν σκοτεινῶν ἀνεπίμικτον. Καὶ περὶ μὲν τούτων, τοσαῦτα.

nor at dawn does any interposition of darkness cut the continuity of the light in the succession of the luminaries, the radiance remaining undivided. For before the sun's ray has quite set, the moon appears opposite the sun in a straight line along the diameter, and lights up what lies below with its own light. And again, before its circle has altogether gone below the horizon, the radiance of the day is blended with the remnants of the moon's light. And so the darkness of that full-moon day vanishes, [the day] being made bright at dawn and at evening by the succession of the luminaries. What, then, happens to the sensible light on the fourteenth — that through the whole night and day it is not receptive of the admixture of darkness — the spiritual law wishes this to become a symbol for those who keep the feast spiritually, so that through the whole week of life they may work for themselves one Pasch, luminous and undarkened, the whole time of their life. For this is the sense of the precepts concerning the Pasch for Christians. For this reason we look to the fourteenth, taking up through this sensible and material light the image of the immaterial and intelligible [light]; so that in appearance we seek a full moon, which furnishes us its own light lasting all night long, but in truth the observance is for us a law that the whole time, which is measured by night and day, be continually bright for us, and unmixed with the works of darkness. And concerning these things, so much.

Ὅσα δὲ ὁ σταυρὸς ἐμπεριέχει νοήματα, δι' οὗ τελειοῦται τὸ περὶ τὸ πάθος μυστήριον, τίς ἂν ῥᾳδίως τῷ λόγῳ σαφηνίσειε; Μὴ γὰρ οὐκ ἦσαν μυρίοι τρόποι πρὸς θάνατον φέροντες, δι' ὧν ἦν δυνατὸν πληρωθῆναι τὴν ὑπὲρ ἡμῶν τοῦ θανάτου οἰκονομίαν; Ἀλλ' ἐκ πάντων οὗτος ὡρίσθη παρ' αὐτοῦ τοῦ ἑαυτῷ κατ' ἐξουσίαν τὸ πάθος ὁρίσαντος. Δεῖ γὰρ, φησὶ, τὸν Υἱὸν τοῦ ἀνθρώπου. Οὐκ εἶπε, Τὰ καὶ τὰ πείσεται ὁ Υἱὸς τοῦ ἀνθρώπου, ὡς ἄν τις ἁπλῶς εἴποι προαγορεύων τὸ λεγόμενον, ἀλλὰ τὸ ἀναγκαῖον κατά τινα λόγον ἀπόῤῥητον γενέσθαι ὀφεῖλον δογματίζει τῷ ῥήματι, ἐν τῷ εἰπεῖν, ὅτι Δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι, καὶ σταυρωθῆναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι. Κατανόησόν μοι γὰρ τοῦ Δεῖ τὴν διάνοιαν, δι' ἧς εὑρίσκεται τὸ μὴ δεῖν ἄλλως ἢ διὰ τοῦ σταυροῦ γενέσθαι πάντως τὸ πάθος τὸ δογματιζόμενον. Τίς οὖν ὁ περὶ τούτου λόγος; Μόνου τοῦ μεγάλου Παύλου ἐστὶ, τοῦ ἐκ τῶν ἀῤῥήτων ῥημάτων παιδευθέντος, ἃ ἐν τοῖς ἀδύτοις τοῦ παραδείσου μυηθεὶς ἠκροάσατο, καὶ τὸ περὶ τούτου μυστήριον διασαφῆσαι, καθὼς ἐν μέρει διὰ τῶν πρὸς Ἐφεσίους λόγων τὸ κρυπτὸν ὑπῃνίξατο λέγων· Ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσι τοῖς ἁγίοις, τί τὸ πλάτος καὶ μῆκος, τὸ βάθος καὶ ὕψος, γνῶναί τε τὴν ὑπερβάλλουσαν ἀγάπην τῆς γνώσεως τοῦ Χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ. Οὐ γὰρ ἀργῶς ὁ θεῖος ἐκεῖνος ὀφθαλμὸς τοῦ Ἀποστόλου, τὸ

And the meanings which the cross contains, through which the mystery concerning the passion is perfected, who could easily make clear in words? For were there not countless ways leading to death, through which the economy of death on our behalf could have been fulfilled? But out of all, this one was determined by Him who by His own authority determined the passion for Himself. For, He says, the Son of Man must. He did not say, The Son of Man will suffer such and such things, as one might say simply in foretelling what is said, but by the word He lays down as doctrine what must necessarily come to be according to some secret reason, in saying: The Son of Man must suffer many things and be rejected, and be crucified, and on the third day rise. Consider for me the meaning of Must, through which it is found that the passion laid down as doctrine had to take place in no other way at all than through the cross. What, then, is the account of this? It belongs to the great Paul alone, who was taught by the unspeakable words which, initiated in the sanctuaries of paradise, he heard, to make clear the mystery concerning this too, as in part, through his words to the Ephesians, he hinted at the hidden thing, saying: That you may have strength to comprehend with all the saints what is the breadth and length, the depth and height, and to know the love of Christ that surpasses knowledge, that you may be filled unto all the fullness of God. For not idly [did] that divine eye of the Apostle, the

PG 46:622

Editors' notes and page, col. 622

Footnotes

(51) ‹anchor: tertia die resurgere› · call in col 622

Matth. XVI, 21; Marc. VIII, 31; Luc. IX, 22; Joan. XII, 31 sqq.

Matthew 16:21; Mark 8:31; Luke 9:22; John 12:31 ff.

(printed under page 317)

(52) ‹anchor: plenitudinem Dei› · call in col 622

Ephes. III, 18, 19.

Ephesians 3:18–19.

(printed under page 317)

Footnotes

(53) ‹anchor: extremis maris› · call in col 623

Psal. CXXXVIII, 7 sqq.

Psalm 138(139):7 ff.

(printed under page 318)

(54) ‹anchor: ab infernis› · call in col 623

Philipp. II, 10.

Philippians 2:10.

(printed under page 318)

(55) ‹anchor: terra transibunt› · call in col 623

Matth. XXIV, 35.

Matthew 24:35.

(printed under page 318)

Page

running head: 623 S. GREGORII NYS[SENI] (right part of the head cut off in the image)
marginal letters: A facile ostendit, se omnibus ignorantiae; B quod est supra coelos; C (not seen: only the top image read); D (not seen: only the top image read)
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET. Only the top image was read, per the facing-Latin rule.

PG 46:624

σχῆμα τοῦ σταυροῦ κατενόησεν· ἀλλ' ἔδειξε καὶ διὰ τούτου σαφῶς, ὅτι πᾶς τῆς ἀγνοίας λεπίδας ἀποβαλὼν τῶν ὀμμάτων, πρὸς αὐτὴν ὁρᾷ καθαρῶς τὴν ἀλήθειαν. Οἶδε γὰρ ὅτι τὸ σχῆμα τοῦτο τέτταρσι προβολαῖς ἀπὸ τῆς ἐν τῷ μέσῳ συμβολῆς μεριζόμενον, τὴν διὰ πάντων ἥκουσαν τοῦ ἐν αὐτῷ φανέντος δύναμίν τε καὶ πρόνοιαν διασημαίνει, καὶ τούτου χάριν ἑκάστην προβολὴν ἰδιαζούσαις κατονομάζει φωναῖς· βάθος λέγων τὸ ἐκ τοῦ μέσου κάτω, καὶ ὕψος τὸ ὑπερκείμενον· πλάτος δὲ καὶ μῆκος, τὸ ἐκ πλαγίου παρατεινόμενον μετὰ τὴν συμβολὴν ἑκατέρωθεν· ὡς τὸ μὲν ἔνθεν τοῦ μέσου, πλάτος, τὸ δὲ ἑτέρωθεν, μῆκος προσαγορεῦσαι· δι' ὧν τοῦτό μοι δοκεῖ σαφῶς διασημαίνειν τῷ λόγῳ, ὅτι οὐδὲν τῶν ὄντων ἐστὶν, ὃ μὴ τῇ θείᾳ διακρατεῖται φύσει, τὸ ὑπερουράνιον, τὸ ὑποχθόνιον, τὸ ἐπὶ τὰ πέρατα τῶν ὄντων πάντοθεν ἐκ πλαγίου παρατεινόμενον. Σημαίνει γὰρ διὰ μὲν τοῦ ὕψους, τὸ ὑπερκείμενον· διὰ δὲ τοῦ βάθους, τὸ ὑποχθόνιον· τῷ μήκει δὲ καὶ τῷ πλάτει, τὰ διὰ μέσου πέρατα, τὰ ὑπὸ τῆς πᾶν διακρατούσης δυνάμεως συνεχόμενα. Ἔστω δὲ διὰ τῶν ἐν τῇ σῇ ψυχῇ γινομένων ἐν τῇ περὶ Θεοῦ ἐννοίᾳ ἡ τῶν λεγομένων ἀπόδειξις. Ἀνάβλεψον γὰρ εἰς τὸν οὐρανὸν, καὶ τὰ κάτω βάθη τῷ λογισμῷ κατανόησον, ἔκτεινον ἐπὶ τὰ πλάγια καὶ τὰ ἄκρα τῆς τοῦ παντὸς συστάσεως τὴν διάνοιαν, καὶ λόγισαι τίς ἐστιν ἡ ταῦτα συνέχουσα δύναμις, οἷόν τις σύνδεσμος τοῦ παντὸς γινομένη. Καὶ ὄψει ὡς αὐτομάτως ἐν τῇ διανοίᾳ ἡ περὶ τῆς θείας δυνάμεως ἔννοια τὸ σχῆμα τοῦ σταυροῦ ἐγχαράσσεται, ἐκ τῶν ὑψηλοτέρων ἐπὶ τὰ βάθη καθῆκον, καὶ ἐπὶ τὰ πέρατα τῶν ἄκρων ἐγκαρσίως παρατεινόμενον.

contemplated the figure of the cross; but through this too he showed clearly that everyone who has cast the scales of ignorance from his eyes sees purely towards the truth itself. For he knows that this figure, divided into four projections from the meeting in the middle, signifies the power and providence of Him who appeared on it, reaching through all things; and for this reason he names each projection with particular words: calling depth that which [runs] downward from the middle, and height that which lies above; and breadth and length that which stretches out sideways on either side after the meeting; so as to call that on this side of the middle breadth, and that on the other side length; through which [words] he seems to me to signify clearly in his discourse that there is nothing among the things that are which is not held together by the divine nature, the super-celestial, the subterranean, that which stretches out sideways on every side to the bounds of the things that are. For by the height he signifies what lies above; by the depth, what is beneath the earth; by the length and the breadth, the bounds in between, which are held together by the power that holds all together. And let the proof of what is said be through the things that arise in your own soul in the thought about God. For look up to heaven, and consider with your reasoning the depths below, stretch out your mind to the sides and extremities of the structure of the universe, and reckon what is the power that holds these together, becoming as it were a bond of the universe. And you will see how of itself the thought of the divine power stamps in the mind the figure of the cross, reaching down from the higher things to the depths, and stretching out crosswise to the bounds of the extremities.

Τοῦτο τὸ σχῆμα καὶ ὁ μέγας Δαβὶδ ἐν τῷ καθ' ἑαυτὸν ὕμνησε λόγῳ· Ποῦ πορευθῶ ἀπὸ τοῦ Πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; Ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν (τοῦτο τὸ ὕψος). Ἐὰν καταβῶ εἰς τὸν ᾅδην (τοῦτο τὸ βάθος). Ἐὰν ἀναλάβοιμι τὰς πτέρυγάς μου κατ' ὄρθρον, ὅ ἐστιν ἡ ἀνατολὴ τοῦ ἡλίου (τοῦτο τὸ πλάτος). Εἰ κατασκηνώσαιμι εἰς τὰ ἔσχατα τῆς θαλάσσης (οὕτω γὰρ τὰς δυσμὰς ὀνομάζει)· τοῦτο τὸ μῆκος. Ὁρᾷς πῶς διαζωγραφεῖ τὸ τοῦ σταυροῦ σχῆμα διὰ τῶν λεγομένων; Σὺ εἶ, φησὶν, ὁ διὰ πάντων ἥκων, καὶ σύνδεσμος τῶν γινομένων, καὶ πάντα ἐν ἑαυτῷ διαλαμβάνων τὰ πέρατα. Ἄνω σὺ εἶ, κάτω σὺ πάρει, ἐν τῷ πέρατι τούτῳ ἡ χείρ σού ἐστιν, καὶ ἐν τῷ ἑτέρῳ ἡ δεξιά σου ὁδηγεῖ. Διὰ τοῦτο καὶ ὁ μέγας Ἀπόστολος, ἔνθα πληρωθῇ τὰ πάντα τῆς πίστεως καὶ ἐπιγνώσεως, προσκυνεῖσθαι λέγει τὸν ὑπὲρ πᾶν ὄνομα ὄντα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, ὑπό τε τῶν οὐρανίων καὶ τῶν ἐπιγείων καὶ τῶν καταχθονίων· πάλιν καὶ διὰ τούτων κατὰ τὸ σχῆμα τοῦ σταυροῦ μερίζει τοῦ σταυροῦ τὴν προσκύνησιν. Ἡ μὲν γὰρ ὑπερκόσμιος λῆξις ἐν τῷ ἄνω τοῦ σταυροῦ μέρει τῷ Δεσπότῃ πληροῖ τὴν προσκύνησιν· ἡ δὲ ἐγκόσμιος, ἐν τοῖς μέσοις· ἡ δὲ ὑποχθόνιος, τοῦ βάθους ἔχεται. Τοῦτο καὶ τὸ Ἰῶτά ἐστι κατὰ τὸν ἐμὸν λόγον, τὸ

This figure the great David too hymned in the discourse [he spoke] of himself: Where shall I go from Thy Spirit, and from Thy face where shall I flee? If I go up into heaven (this is the height). If I go down into Hades (this is the depth). If I should take up my wings at dawn, which is the rising of the sun (this is the breadth). If I should dwell in the uttermost parts of the sea (for so he names the west): this is the length. Do you see how he paints out the figure of the cross through what is said? Thou art, he says, He who reaches through all things, and the bond of the things that come to be, and Who comprehends in Himself all the bounds. Above Thou art, below Thou art present, at this bound is Thy hand, and at the other Thy right hand guides. For this reason the great Apostle too, where all the things of faith and knowledge are fulfilled, says that He who is above every name is worshipped in the name of Jesus Christ, by things in heaven and things on earth and things under the earth; again through these too he divides the worship of the cross according to the figure of the cross. For the supramundane lot fulfils its worship of the Master in the upper part of the cross; the mundane, in the middle; and the subterranean holds to the depth. This, in my account, is also the Iota, the

PG 46:625

μετὰ τῆς κεραίας θεωρούμενον, ὃ καὶ τῶν οὐρανῶν μονιμώτερον, καὶ τῆς γῆς σταθερώτερον, καὶ πάσης τῆς τῶν ὄντων συστάσεως διαρκέστερον. Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται· καὶ, Ὅλου τοῦ κόσμου παράγει τὸ σχῆμα· τὸ δὲ ἰῶτα ἐκ τοῦ νόμου, καὶ ἡ κεραία οὐ παραδέχεται. Ἡ ἐγκάθετος γραμμὴ, ἡ ἄνωθεν ἐπὶ τὸ βάθος καθήκουσα, ἰῶτα λέγεται· ἡ δὲ ἐγκαρσίως ἀγομένη διὰ πλαγίου, κεραία ὀνομάζεται, καθὼς ἔστι καὶ παρὰ τῶν ναυτιλλομένων τοῦτο μαθεῖν. Τὸ γὰρ ξύλον τὸ διὰ πλαγίου τῷ ἱστῷ ἐπικείμενον, οὗ καὶ τὴν ὀθόνην ἐξαπλοῦσι, κεραίαν λέγουσιν, ἐκ τοῦ σχήματος ὀνομάζοντες. Διό μοι δοκεῖ πρὸς τοῦτο βλέπειν ἡ θεία τοῦ Εὐαγγελίου φωνή· ὅτι ἐκεῖνό ἐστιν ἐν ᾧ τὰ πάντα συνέστηκε, τὸ τῶν ἐν αὐτῷ περικρατουμένων ἀϊδιώτερον, ὃ τὴν ἑαυτοῦ δύναμιν τὴν συντηρητικὴν πάντων τῶν ὄντων, οἷον δι' αἰνίγματος καὶ ἐσόπτρου τινὸς τοῦ κατὰ τὸν σταυρὸν σχήματος ὑποδείκνυσι. Διὰ δὴ τοῦτό φησιν, ὅτι δεῖ τὸν Υἱὸν τοῦ ἀνθρώπου, οὐχ ἁπλῶς ἀποθανεῖν, ἀλλὰ σταυρωθῆναι, ἵνα γένηται τοῖς διορατικωτέροις θεολόγος ὁ σταυρὸς τὴν παντοδύναμον ἐξουσίαν τοῦ ἐπ' αὐτῷ δειχθέντος, καὶ πάντα ἐν πᾶσιν ὄντος, ἀνακηρύσσων τῷ σχήματι. Μὴ παρασιωπήσωμεν, ἀδελφοὶ, μηδὲ τὸν εὐσχήμονα βουλευτὴν ἐκεῖνον, τὸν ἀπὸ Ἀριμαθίας Ἰωσὴφ, ὃς δῶρον τὸ ἄχραντον καὶ ἅγιον ἐκεῖνο σῶμα λαβὼν, καθαρὰν περιτίθησιν αὐτῷ σινδόνα, καὶ καθαρῷ μνημείῳ ἐναποτίθεται. Νόμος ἡμῖν ἔστω τὸ τοῦ εὐσχήμονος ἐκείνου βουλευτοῦ ἔργον τοῦ καὶ ἡμᾶς ὁμοίως βουλεύεσθαι, ὅταν λάβωμεν ἐκεῖνο τὸ δῶρον τοῦ σώματος, μὴ ἐῤῥυπωμένῃ τῇ τῆς συνειδήσεως σινδόνι λαμβάνειν, μηδὲ ὀδωδότι ἐξ ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας τῷ μνήματι τῆς καρδίας ἐναποτίθεσθαι· ἀλλὰ, καθώς φησιν ὁ Ἀπόστολος, δοκιμάζειν ἕκαστον ἑαυτὸν, ἵνα μὴ κρῖμα ἡ χάρις γένηται τῷ ἀναξίως δεχομένῳ τὴν χάριν. Ἀλλὰ γὰρ μεταξὺ λέγων αἰσθάνομαι τῇ φωτεινῇ στολῇ τοῦ ἀγγέλου καταστραπτόμενος, καί μου διασείει ὑφ' ἡδονῆς τὴν καρδίαν ὁ γλυκὺς ἐκεῖνος σεισμὸς, ὁ τὸν βαρὺν λίθον τοῦ ἀνθρωπίνου μνήματος ἀποκυλίων, δι' οὗ ἀνοίγεται πᾶσιν ἡ θύρα τῆς ἀναστάσεως. Δράμωμεν καὶ ἡμεῖς ἐπὶ τὴν θέαν τοῦ παραδόξου θεάματος· διαγέγονε γὰρ ἤδη τὸ Σάββατον· μὴ κατόπιν τῶν γυναικῶν ἀπαντήσωμεν. Ἔσται καὶ ἐν ταῖς ἡμετέραις χερσὶ τὰ ἀρώματα, ἡ πίστις καὶ ἡ συνείδησις. Αὕτη γὰρ τοῦ Χριστοῦ ἐστιν ἡ εὐωδία. Μηκέτι μετὰ τῶν νεκρῶν τὸν ζῶντα ζητήσωμεν. Τὸν γὰρ οὕτως αὐτὸν ζητοῦντα, ἀπωθεῖται ὁ Κύριος, λέγων· Μή μου ἅπτου· ἀλλ' ὅταν ἀναβῶ πρὸς τὸν Πατέρα, τότε σοι ἔξεστιν ἅπτεσθαι. Ἀκούσωμεν τί εὐαγγελίζεται καὶ ἡ γυνὴ ἡ προλαβοῦσα τὸν ἄνδρα διὰ τῆς πίστεως, καὶ καλῶς τοῦτο ποιήσασα, ἵνα διὰ τοῦ κατάρξασθαι πρὸς τὸ ἀγαθὸν περὶ τῆς τοῦ κακοῦ αἰτίας ἀπολογήσηται. Τί οὖν ἐστι τὸ τῆς γυναικὸς Εὐαγγέλιον; Ὄντως οὐκ ἐξ ἀνθρώπων, οὐδὲ δι' ἀνθρώπων, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ. Ἄκουε γὰρ, φησὶν, ὃ ἐντέταλται ἡμῖν ὁ Κύριος πρὸς ὑμᾶς εἰπεῖν, ὑμᾶς οὓς καὶ ἀδελφοὺς αὐτοῦ κατονομάζει, ὅτι Πορεύομαι πρὸς τὸν

seen with the hook-stroke, which is more abiding than the heavens, and more stable than the earth, and more lasting than the whole structure of the things that are. Heaven and earth shall pass away; and, The figure of the whole world passes away; but the iota and the hook-stroke do not admit [passing] from the law. The perpendicular line, which comes down from above to the depth, is called iota; and the one drawn crosswise through the side is named the hook-stroke, as one may also learn from seafarers. For the timber lying crosswise upon the mast, on which they spread out the sail, they call keraia, naming it from its shape. Therefore the divine voice of the Gospel seems to me to look towards this: that that is [the thing] in which all things hold together, more everlasting than the things encompassed in it, which shows its own power, preservative of all the things that are, as through a riddle and a certain mirror of the figure of the cross. For this very reason He says that the Son of Man must not simply die but be crucified, so that for the more clear-sighted the cross might become a theologian, proclaiming by its figure the all-powerful authority of Him who was shown upon it, and who is all in all. Let us not pass over in silence, brethren, that noble counsellor either, Joseph from Arimathea, who, having received as a gift that undefiled and holy body, puts about it a clean linen cloth and lays it in a clean tomb. Let the deed of that noble counsellor be a law for us, that we too take like counsel: when we receive that gift of the body, not to receive it in a soiled linen cloth of conscience, nor to lay it in a tomb of the heart that stinks of dead bones and all uncleanness; but, as the Apostle says, that each should examine himself, so that the grace may not become judgement for him who receives the grace unworthily. But, even while speaking, I perceive that I am flashed upon by the shining robe of the angel, and that sweet earthquake shakes my heart with pleasure, which rolls away the heavy stone of the human tomb, through which the door of the resurrection is opened to all. Let us too run to the sight of the wondrous spectacle; for the Sabbath is already past; let us not arrive behind the women. There will be spices in our hands too: faith and conscience. For this is the fragrance of Christ. Let us no longer seek the living among the dead. For the Lord repels one who seeks Him so, saying: Do not touch Me; but when I go up to the Father, then you may touch Me. Let us hear what good news the woman too announces, she who went before the man through faith, and did this well, so that by taking the lead towards the good she might make her defence concerning the cause of evil. What, then, is the Gospel of the woman? Truly not from men, nor through men, but through Jesus Christ. For hear, she says, what the Lord has charged us to say to you — you, whom He names His brothers too: I go to

PG 46:626

Editors' notes and page, col. 626

Footnotes

(56) ‹anchor: not visible› · call in col 626

I Cor. VII, 31.

1 Corinthians 7:31.

(printed under page 319)

(57) ‹anchor: not visible› · call in col 626

Matth. V, 18.

Matthew 5:18.

(printed under page 319)

(58) ‹anchor: not visible› · call in col 626

I Cor. XV, 28.

1 Corinthians 15:28.

(printed under page 319)

(59) ‹anchor: sit in judicium› · call in col 626

I Cor. XI, 28.

1 Corinthians 11:28.

(printed under page 319)

(60) ‹anchor: Noli me tangere› · call in col 626

Joan. XX, 17.

John 20:17.

(printed under page 319)

(61) ‹anchor: Deum vestrum› · call in col 626

ibid.

Ibidem (the same place).

(printed under page 319)

Page

running head: 627 S. GREGORII NYS[SENI] (right part of the head cut off in the image)
marginal letters: A O nuntium praeclarum et bonum; B cunditate post resurrectionem; C (not seen: only the top image read); D (not seen: only the top image read)
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET. Only the top image was read, per the facing-Latin rule.

PG 46:628

Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν. Ὢ καλῶν τε καὶ ἀγαθῶν εὐαγγελίων! Ὁ δι' ἡμᾶς γενόμενος καθ' ἡμᾶς, ἵνα διὰ τοῦ γενέσθαι ἡμῖν ὁμογενὴς, ἀδελφοὺς ἡμᾶς ἑαυτοῦ ποιήσῃ, προσάγει τὸν ἑαυτοῦ ἄνθρωπον τῷ ἀληθινῷ Πατρὶ, ἵνα δι' αὐτοῦ ἅπαν τὸ ὁμογενὲς ἐφελκύσηται, ὡς μηκέτι ὄνειδος εἶναι τοῖς δουλεύσασι τοῖς μὴ φύσει οὖσι θεοῖς. Διὰ τὸ προσαχθῆναι πάλιν τῷ ζῶντι καὶ ἀληθινῷ Θεῷ, μηδ' ἀποβλήτους καὶ ἀποκηρύκτους τῆς πατρῴας κληρονομίας γενέσθαι, τοὺς τῷ Υἱῷ διὰ τῆς υἱοθεσίας ἀκολουθήσαντας· ὁ ἐν πολλοῖς ἀδελφοῖς πρωτότοκον διὰ τῆς σαρκὸς ποιήσας ἑαυτὸν, πᾶσαν τὴν κτίσιν ἧς ἐκοινώνησε διὰ τῆς ἀνακραθείσης αὐτῷ σαρκὸς ἐπεσπάσατο. Ἀλλ' ἐπειδὴ ὁ πρὸ τοῦ Πάσχα σῖτος ὁ ἄζυμος, ὄψον τὴν πικρίδα ἔχει, ἴδωμεν τίνι ἡδύσματι ὁ μετὰ τὴν ἀνάστασιν ἄρτος ἡδύνεται. Ὁρᾷς τοῦ Πέτρου ἁλιεύοντος ἐν ταῖς χερσὶ τοῦ Κυρίου ἄρτον καὶ κηρίον μέλιτος; νόησον τί σοι ἡ πικρία τοῦ βίου κατασκευάζεται. Οὐκοῦν ἀναστάντες καὶ ἡμεῖς ἐκ τῆς τῶν λόγων ἁλείας, ἤδη τῷ ἄρτῳ προσδράμωμεν, ὃν καταγλυκαίνει τὸ κηρίον τῆς ἀγαθῆς ἐλπίδος, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

My Father and your Father, and My God and your God. O fair and good tidings! He who for our sake became like us, so that by becoming of one race with us He might make us His brothers, brings His own man to the true Father, so that through Him He may draw after Him all that is of the same race; so that it is no longer a reproach to those who were slaves to those who by nature are not gods. Because they have been brought again to the living and true God, those who have followed the Son through adoption have not become cast out and disinherited from the paternal inheritance; He who made Himself firstborn among many brethren through the flesh drew along the whole creation, which He shared through the flesh blended with Him. But since the unleavened grain before the Pasch has the bitter herb as its relish, let us see with what sweetening the bread after the resurrection is sweetened. Do you see, when Peter is fishing, bread and a honeycomb in the hands of the Lord? Consider what the bitterness of life prepares for you. So let us too, having risen from the fishing of words, now run to the bread which the honeycomb of good hope makes sweet, in Christ Jesus our Lord, to Whom be the glory and the might with the Father and the Holy Spirit, now and always and unto the ages of ages. Amen.

ΛΟΓΟΣ Βʹ.

ORATION II.

Περὶ τῆς ἀναστάσεως τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ὅτι κατὰ μηδὲν ἀλλήλοις ἐναντιωθέντες οἱ εὐαγγελισταί, διαφόρως τὰ συμβεβηκότα τῇ ἀναστάσει τοῦ Ἐμμανουὴλ ἱστόρησαν.

On the resurrection of our Lord Jesus Christ, and that the evangelists, while in no way contradicting one another, related in differing ways the things that befell at the resurrection of Emmanuel.

Πάντες μὲν, ἀγαπητοὶ, ὡς εἰπεῖν, ἀπ⟨ο⟩δέχονται τὴν ἐν τῇ Κυριακῇ νυκτὶ παρ' ἡμῶν εἰσηγηθεῖσαν ἁρμοδίως τῶν ἱερῶν Εὐαγγελίων ἀνάγνωσιν, περὶ τῆς ἀναστάσεως τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Τινὲς μέντοι τὸ μὲν ὠφελεῖσθαι ὁμολογοῦσι· πυκνότερον δέ πως ἀκροᾶσθαι δοκοῦντες, ταράττεσθαί φασι, τῶν εὐαγγελιστῶν μὴ τὰ αὐτὰ λεγόντων περὶ τοῦ αὐτοῦ πράγματος, ἀλλ' ἐναντία, καὶ τὸν ἀκροατὴν μᾶλλον πρὸς τὴν ἀπιστίαν ἐναγόντων. Τίνι γὰρ πιστευτέον; Ματθαίῳ γράφοντι τὴν ἀνάστασιν ὀψὲ γεγενῆσθαι Σαββάτων, ἢ Ἰωάννῃ ταὐτὸ τοῦτο συμβεβηκέναι πρωῒ ἔτι σκοτίας οὔσης, ἱστορηκότι, ἢ Λουκᾷ καὶ Μάρκῳ· τῷ μὲν ὄρθρον βαθὺν, τῷ δὲ ἀνατολὴν ἡλίου τὸν αὐτὸν καιρὸν ὀνομάσαντι; Πρὸς οὖν τὴν τοῦ ὑποκειμένου προβλήματος λύσιν, καὶ τῶν ἄλλων τῶν κατὰ τὴν ἐξέτασιν τῶν ῥητῶν ἀναφυομένων ζητήσεων, διεγερθῆναι δεῖ παρὰ τοῦ ἀναστάντος Θεοῦ, καίπερ ἀσθενεῖς ὄντας ἡμᾶς, καὶ τὴν ἑρμηνείαν παραστῆσαι σαφῆ. Καὶ γὰρ ὁ τὸ σπέρμα τῆς ἀναγνώσεως καταβαλόμενος, καὶ ταύτην πλατύνας ἐν ταῖς ἁπάντων ἀκοαῖς, δίκαιός ἐστι καὶ τῶν φύντων ἐντεῦθεν ἐρωτημάτων ἀποδοῦναι τὸν λόγον. Τοῦτο δὴ καὶ ποιῆσαι πειράσομαι, ἐξ αὐτῶν ὧν οἱ ἐπαπορήσαντες ἔφασαν τὴν λύσιν ἐπαγαγεῖν. Οὐδὲ γὰρ εἶπον οἱ τῶν Εὐαγγελίων ἱεροὶ συγγραφεῖς, ὀψὲ Σαββάτων, ἢ παρῳχηκότος τοῦ πλείονος τῆς νυκτὸς, ἢ ὄρθρου πάλιν. ἢ μετὰ τὴν τῆς ἡλιακῆς ἀκτῖνος βολὴν ἐγηγέρθαι τὸν Κύριον· οὕτω γὰρ ἂν ἐναντίωσις ἦν, τὸ ἓν πρᾶγμα τῶν συγγεγραφότων οὐχ ἑνὶ μᾶλλον,

Almost all, beloved, welcome the reading of the holy Gospels concerning the resurrection of our great God and Saviour Jesus Christ, fittingly introduced by us on the Lord's night. Some, however, while they admit that they are profited by it, yet, thinking that they listen somewhat more closely, say that they are troubled, since the evangelists do not say the same things about the same matter, but contrary things, and rather lead the hearer on towards unbelief. For whom is one to believe? Matthew, who writes that the resurrection took place late on the Sabbath (Matt. 28:1); or John, who relates that this same thing happened early, while it was yet dark (John 20:1); or Luke and Mark, the one of whom names the same time deep dawn (Luke 24:1), the other the rising of the sun (Mark 16:2)? For the solution, then, of the problem before us, and of the other questions that spring up in the examination of the texts, we must be roused by the God who rose again, weak though we are, and set forth the interpretation clearly. For he who has cast down the seed of the reading, and spread it abroad in the ears of all, is bound also to give account of the questions that have sprung from it. This, then, I shall attempt to do, and to bring the solution out of the very things which those who raised the difficulty have said. For the holy writers of the Gospels did not say that the Lord was raised late on the Sabbath, or when the greater part of the night had passed, or again at dawn, or after the casting of the sun's ray; for so there would have been a contradiction, if the writers had recorded the one event as having happened not at one time rather,

Editors' notes and page, col. 628

Page

other: below Oration I's "Ἀμήν." the column carries the heading and title of Oration II and its opening, missing from the anthology import (R0168); set by a one-off lean chunk (resurrectione_L11) in parts/c628_b.md. Col. 628 below Oration I's "Ἀμήν." sets the heading ΛΟΓΟΣ Β΄ (printed with an apostrophe-like numeral sign, normalised to ʹ/΄ style), the italic title, and the text in one paragraph to the foot. The left-hand Latin column (Migne's translation, incl. its Latin title) is NOT set; no full-width Latin title or translator's name appears in the Greek column in these crops. The last printed word is hyphenated μᾶλ-|λον into col. 629; it is set whole here as "μᾶλλον" (col. 629 begins with the remainder "λον, ἀλλ' ..."). Damaged letter: "ἀπ⟨ο⟩δέχονται" (omicron broken on the scan). Misprint as printed: full stop after "ὄρθρου πάλιν." before "ἢ μετὰ" (sense requires a comma). The English sentence runs on into col. 629 and is left open at the column foot. Scripture references supplied in English only.

PG 46:629

ἀλλ' ἐν διαφόροις ἱστορησάντων γενέσθαι καιροῖς· ἀλλὰ τὰς γυναῖκας ἔγραψαν, ἄλλοτε ἄλλως ἐπιπαραγενέσθαι τῷ τάφῳ, καὶ οὐ κατὰ τὸν αὐτὸν καιρόν· πῶς γὰρ τὰς διαφόρως ἐλθούσας, πάσας δὲ ὁμοίως ἀκηκοέναι παρὰ τῶν ἀγγέλων περὶ τοῦ Σωτῆρος, ὅτι Ἠγέρθη, οὐκ ἔστιν ὧδε, μὴ προστεθέντος τοῦ πότε; ὡς κατ' ἐκείνην μὲν ὁμολογουμένως καὶ συμφώνως τὴν θείαν νύκτα τῆς ἀναστάσεως γενομένης· μηδενὸς δὲ τὴν ὥραν ἐπισημηναμένου, τὴν πᾶσιν ἄγνωστον, πλὴν τοῦ ἀναστάντος Θεοῦ, καὶ τοῦ Πατρὸς τοῦ μόνου γινώσκοντος οὕτω τὸν Υἱὸν, ὡς αὐτὸς ἔγνωσται τῷ Πατρί.... Καὶ τοῦ Πνεύματος τοῦ πάντα ἐρευνῶντος, καὶ τὰ βάθη τοῦ Θεοῦ. Ματθαῖος γὰρ ἔφη Μαρίαν τὴν Μαγδαληνὴν καὶ τὴν ἄλλην Μαρίαν ὀψὲ Σαββάτων ἐπὶ τὴν θέαν ἐληλυθέναι τοῦ τάφου· σεισμόν τε γενέσθαι μέγαν· ἄγγελον δὲ καταβεβηκέναι ἐξ οὐρανοῦ, τὸ μὲν εἶδος ἀστραπῇ, χιόνι δὲ τὴν στολὴν παραπλήσιον· ἵνα τῷ μὲν φοβερῷ καταπλήξῃ τοὺς φύλακας (οἳ καὶ τὴν θέαν οὐκ ἐνεγκόντες, μικροῦ καὶ ἀπώλοντο καταστάντες τῷ δέει νεκροὶ), τῷ φαιδρῷ δὲ προσκαλέσηται τὰς γυναῖκας, καὶ θάρσος ἐμποιήσῃ ταῖς τὴν φύσιν εὐπτοήτοις καὶ δειλαῖς, καὶ τὴν ἀνάστασιν δι' αὐτοῦ τοῦ σχήματος ἀναγγείλῃ περιχαρῶς. Ἐπεὶ καὶ τούτων χάριν ἀπέσταλτο. Τὸν γὰρ λίθον ἀποκυλίσας, εὗρεν ἐγηγερμένον τὸν Κύριον, κεκλεισμένον τὸν τάφον, καὶ ταῖς σφραγῖσι κατησφαλισμένον, καὶ τῇ στρατιωτικῇ φρουρᾷ πεφυλαγμένον, ἀπολιπόντα θεοπρεπῶς, ὃν τρόπον καὶ τῶν θυρῶν κεκλεισμένων εἴσω τοῦ δωματίου γενόμενος τοῖς μαθηταῖς ἐπεφοίτησε. Διὸ καὶ ἔλεγεν· Οὐκ ἔστιν ὧδε, ἀλλ' ἠγέρθη· μηνύων ὁ ἄγγελος τῆς οἰκείας ἀφίξεως προτεθαυματουργῆσθαι τὴν τοῦ Σωτῆρος ἀνάστασιν, ἣν ὡς Θεὸς ἰδίᾳ δυνάμει πληρώσας, τὴν οἰκονομίαν ἐνήργησεν, ἀγγελικῆς συμμαχίας οὐ δεηθείς. Εἰ γὰρ τοῦτο μὴ ἦν, εἶπεν ἄν, Ἰδοὺ ἐγείρεται, δηλῶν τὸ παραυτίκα γινόμενον· ἐπειδὴ δὲ προεγεγόνει τῷ παρεληλυθότι χρόνῳ χρησάμενος, ἔφησεν· Οὐκ ἔστιν ὧδε, ἀλλ' ἠγέρθη.

but at different times; rather, they wrote that the women came to the tomb now in one way, now in another, and not at the same time. For how could the women who came at different times all alike have heard from the angels concerning the Saviour, He is risen, He is not here, without the "when" being added? So that, while it is agreed and harmonious that the resurrection took place on that divine night, no one has marked the hour, which is unknown to all except the God who rose, and the Father, who alone knows the Son even as He Himself is known to the Father.... And the Spirit, who searches all things, even the depths of God. For Matthew said that Mary Magdalene and the other Mary came late on the Sabbath to see the tomb; and that there was a great earthquake; and that an angel had come down from heaven, in appearance like lightning, and his raiment like snow: so that by what was fearful he might strike the guards with terror (who, not bearing the sight, all but perished, becoming as dead men through fear), but by what was radiant he might call the women to him, and put courage into those who by nature are easily startled and timid, and by his very appearance announce the resurrection with great joy. For it was for these reasons too that he had been sent. For having rolled away the stone, he found the Lord already risen, having left, in a manner befitting God, the tomb that was shut, secured with the seals and guarded by the soldiers' watch, in the same way as, the doors being shut, He came inside the room and visited the disciples. Therefore he also said: He is not here, but He is risen; the angel showing that the Saviour's resurrection had been wrought as a wonder before his own arrival, the resurrection by which, accomplishing it as God by His own power, He brought the dispensation to effect, having no need of help from angels. For had this not been so, he would have said, "Behold, He is rising", indicating what was happening at that moment; but since it had already happened, using the past tense he said: He is not here, but He is risen.

Κἀκεῖ δὲ ἐκ τούτου δείκνυται σαφῶς, ὡς οἱ ἀπόστολοι κηρύττοντες τὸ Εὐαγγέλιον, ἔλεγον τὸν Χριστὸν ἐγηγέρθαι ὑπὸ τοῦ Πατρὸς, διὰ τὸ τῶν ἀκουόντων ἀσθενὲς, εὐπαράδεκτον τὸν λόγον ταύτῃ κατασκευάζοντες. Ὁ δὲ ἄγγελος τὴν εὐαγγελιζομένην τὴν ἀνάστασιν ῥήξας φωνὴν, γυμνὴν ἐκφαίνων τὴν θεοπρεπεστάτην ἐξουσίαν τοῦ ἀναστάντος ἐβόα· Οὐκ ἔστιν ὧδε, ἀλλ' ἠγέρθη. Καὶ τὸ ἐγηγέρθαι δὲ αὐτὸν ὑπὸ τοῦ Πατρὸς λέγεσθαι, τῶν μὲν ἀκουόντων, ὡς ἔφην, οἰκονομεῖ τὸ ἀσθενές· τὸν δὲ αὐτὸν ἔχει νοῦν, καὶ οὐχ ἕτερον. Ἐν τίνι γὰρ ὁ Πατὴρ ἐνεργεῖ; Ἐν τῇ οἰκείᾳ δυνάμει δηλονότι. Τίς δέ ἐστιν ἡ δύναμις τοῦ Πατρός; Οὐδεὶς ἄλλος, ἢ ὁ Χριστός· Χριστὸς γὰρ Θεοῦ δύναμις, καὶ Θεοῦ σοφία. Οὐκοῦν ἑαυτὸν ἀνέστησεν ὁ Σωτὴρ, εἰ καὶ ὑπὸ τοῦ Πατρὸς ἐγηγέρθαι λέγεται. Τὸ δὲ Ὀψὲ Σαββάτων, οὐ τὴν ἑσπέραν τὴν κατὰ τὴν δύσιν τοῦ ἡλίου δηλοῖ· οὐδὲ γὰρ ἑνικῶς

And from this it is clearly shown there too that the apostles, when preaching the Gospel, said that Christ had been raised by the Father on account of the weakness of their hearers, in this way making the word easy to receive. But the angel, breaking into the voice that announced the good news of the resurrection, and laying bare the most godlike authority of Him who rose, cried out: He is not here, but He is risen. And the saying that He was raised by the Father makes allowance, as I said, for the weakness of the hearers; but it has the same meaning, and not another. For in what does the Father act? In His own power, plainly. And what is the power of the Father? None other than Christ; for Christ is the power of God and the wisdom of God. Therefore the Saviour raised Himself, even if He is said to have been raised by the Father. And Late on the Sabbath does not denote the evening that comes with the setting of the sun; for not in the singular

Editors' notes and page, col. 629

Footnotes

(1) ‹anchor: not visible› · call in col 629

Matth. XXVIII, 6

Matthew 28:6.

(printed under page 321)

(2) ‹anchor: not visible› · call in col 629

ibid. 1 sqq.

Ibidem (the same chapter), verse 1 ff.

(printed under page 321)

Footnotes

(3) ‹anchor: dicens, Avete› · call in col 631

Matth. XXVIII, 9 sqq.

Matthew 28:9 ff.

(printed under page 322)

Page

running head: 631 S. GREGORII NYSS[ENI …] (right part of head cut in image)
marginal letters: A sum resuscitavit Christus; B quoque ita dicere solemus; C temporis articulum, qui multum distabat; D factus Jesus appellavit eas
old-edition numerals: (none)

PG 46:632

εἶπεν Ὀψὲ Σαββάτου, ἀλλὰ πληθυντικῶς, Ὀψὲ Σαββάτων. Σάββατα δὲ τὴν πᾶσαν ἑβδομάδα καλεῖν Ἑβραίοις ἔθος. Αὐτίκα γοῦν οἱ εὐαγγελισταὶ τῇ Μιᾷ τῶν Σαββάτων· φασὶ δὲ, Τῇ πρώτῃ ἡμέρᾳ τῆς ἑβδομάδος, εἰπεῖν. Οὕτω δὴ καὶ ἐν τῇ συνηθείᾳ κεχρήμεθα, δευτέραν Σαββάτων, καὶ τρίτην Σαββάτων προσαγορεύοντες τὴν δευτέραν καὶ τρίτην τῆς ἑβδομάδος ἡμέραν. Οὐκ εἶπεν οὖν, Ὀψὲ Σαββάτου, ἢ, Ἑσπέρας Σαββάτου, ἵνα τὴν ἑσπέραν τῆς ἡμέρας ἐκείνης δηλώσῃ· ἀλλ', Ὀψὲ Σαββάτων, ἵνα τὸ βράδιον καὶ πολὺ διεστηκὸς ἐμφήνῃ. Καὶ γάρ που καὶ οὕτως ἡμῖν σύνηθες λέγειν· Ὀψὲ τοῦ καιροῦ παραγέγονας, ὀψὲ τῆς ὥρας, ὀψὲ τῆς χρείας· οὐχὶ τὴν ἑσπέραν, καὶ τὸν μετὰ ἡλίου δυσμὰς χρόνον δηλοῦσιν· ἀλλὰ τὸ βράδιον, καὶ κατόπιν τῆς χρείας, ἢ τοῦ καιροῦ γενέσθαι τὸν τρόπον τοῦτον μηνύουσι. Καὶ τὸ Ὀψὲ Σαββάτων, τὸ πόῤῥω καὶ βράδιον τῆς περαιωθείσης ἑβδομάδος δηλοῖ. Πληροῦται δὲ ἑβδομὰς ἑκάστη, ταῖς μετὰ τὸ Σάββατον ἡλίου δυσμαῖς. Ἀμέλει καὶ τὸ πολὺ διεστηκὸς τοῦ καιροῦ πρὸς τὸ τέλος τῆς πληρωθείσης ἑβδομάδος ὁ Ματθαῖος δηλῶν, καὶ ὥσπερ ἑρμηνεύων ἑαυτὸν, ἐπήγαγε, Τῇ ἐπιφωσκούσῃ εἰς μίαν Σαββάτων. Παρῳχήκει, φησὶν, ἡ νὺξ τοσοῦτον, ὡς εἶναι τὸν καιρὸν τῆς τῶν ἀλεκτρυόνων βοῆς, ἥτις τὸ φῶς τῆς μελλούσης ἡμέρας προαναχρούεται. Ταύτῃ τοι, καὶ τῷ καιρῷ τούτῳ, καὶ οὐ τῇ μετὰ τὸ Σάββατον ἑσπέρᾳ καταλύοντες τὰς νηστείας, τῆς εὐφροσύνης ἀρχόμεθα, τῆς κατὰ πάντων κρατησάσης συνηθείας συνηγορούσης τῷ πράγματι.

did he say Late on the sabbath, but in the plural, Late on the sabbaths. And it is the custom of the Hebrews to call the whole week "sabbaths". Thus, for instance, the evangelists [say] On the one of the sabbaths, whereas they mean to say "On the first day of the week". So too in common usage we employ it, calling the second and third day of the week "the second of the sabbaths" and "the third of the sabbaths". He did not say, then, "Late on the sabbath", or "On the evening of the sabbath", so as to indicate the evening of that day; but Late on the sabbaths, so as to show what is late and far removed. For somehow it is customary for us to speak in this way too: "You have come late for the occasion", "late for the hour", "late for the need"; these do not indicate the evening and the time after the setting of the sun, but in this way show that something happened tardily, and after the need or the occasion. And Late on the sabbaths denotes what is far on and late in the week that has run its course. And each week is completed with the setting of the sun after the sabbath. Indeed, Matthew, showing how far removed the time was from the end of the completed week, and as if interpreting himself, added: As it began to dawn towards the first of the sabbaths. The night, he says, had so far passed that it was the time of the cocks' crowing, which strikes up before the light of the coming day. For this reason, at this time and not on the evening after the sabbath, we break off the fasts and begin the festivity, the custom that has prevailed among all bearing witness to the fact.

Τοῦ καιροῦ τοίνυν ὄντος τούτου, ἡ Μαγδαληνὴ Μαρία καὶ ἡ ὁμώνυμος ἐπὶ τάφον ἦλθον, καὶ τὸν ἄγγελον τὸν ἐξ οὐρανοῦ καταβεβηκότα τὸν προειρημένον ἐθεάσαντο τρόπον, ἀποκυλίσαντα τὸν λίθον καὶ ἐπ' αὐτὸν καθεζόμενον, ὑφ' οὗ καὶ προκληθεῖσαι, τὸν τόπον εἶδον, ὅπου ἔκειτο ὁ Κύριος, καὶ προσταχθεῖσαι τοῖς μαθηταῖς δραμεῖν καὶ ἀπαγγεῖλαι, ἐξελθοῦσαι ταχὺ τοῦ μνήματος ἔδραμον· καὶ δὴ τρεχούσαις προσαπαντήσας ὁ Ἰησοῦς προσεφώνησε· Χαίρετε. Καὶ γὰρ ἔδει πρῶτον τὸ γυναικῶν γένος καὶ τὴν ἀνάστασιν εὐαγγελισθῆναι παρὰ τοῦ ἀγγέλου, καὶ τὸν Κύριον ἰδεῖν, καὶ πρώτην παρ' αὐτοῦ φωνὴν ἀκοῦσαι, τὸ, Χαίρετε. Ἐπεὶ καὶ γυνὴ πρώτη τῆς ἀπάτης τοῦ ὄφεως ἤκουσε, καὶ εἶδε παρανόμως τὸν τοῦ ἀπηγορευμένου ξύλου καρπὸν, καὶ λύπῃ κατεδικάζετο· διὸ καὶ προσκυνεῖν ὁ Σωτὴρ καὶ κρατεῖν τοὺς πόδας συνεχώρει, ὡς πρώταις ἀποπεσούσαις καὶ ἀλλοτριωθείσαις αὐτοῦ, καὶ τοῖς μαθηταῖς τὴν χαρὰν διαγγέλλειν ἐκέλευσε, χαρᾶς ἄγγελον ἀνδράσι γυναῖκα γενέσθαι βουλόμενος, τῆς λύπης τῷ Ἀδὰμ γενομένην διάκονον, τὰ ἐναντία διὰ τῶν ἐναντίων ἰώμενος. Πορευομένων δὲ αὐτῶν, φησὶν, ἀπαγγεῖλαι τοῖς μαθηταῖς, ἰδού τινες τῆς κουστωδίας ἐλθόντες

This, then, being the time, Mary Magdalene and the one of the same name came to the tomb, and beheld the angel who had come down from heaven in the manner described before, having rolled away the stone and sitting upon it; and called forward by him they saw the place where the Lord lay, and, bidden to run and tell the disciples, they went out quickly from the tomb and ran. And as they ran, Jesus met them and addressed them: Hail. For it was fitting that the race of women should first have the resurrection announced to it as good news by the angel, and see the Lord, and hear the first word from Him, namely Hail. For a woman also was the first to listen to the deceit of the serpent, and lawlessly looked upon the fruit of the forbidden tree, and was condemned to sorrow; therefore the Saviour also allowed them to worship Him and to hold His feet, as those who had been the first to fall away and be estranged from Him; and He commanded them to announce the joy to the disciples, wishing that woman, who had been to Adam the minister of sorrow, should become to men the messenger of joy, healing contraries by contraries. And as they were going, he says, to tell the disciples, behold, some of the guard came

Editors' notes and page, col. 632

Page

running head: [S. G]REGORII NYSSENI 632 (left part of head cut in image)
marginal letters: A εἶπεν Ὀψὲ Σαββάτου; B τοῦ καιροῦ γενέσθαι τὸν τρόπον; C σάσης συνηθείας συνηγορούσης; D ρετε. Καὶ γὰρ ἔδει
old-edition numerals: (none)
other: column ends mid-word "ἐλθόν-" (presumably ἐλθόντες, Matt. 28:11); set the visible part, next column's top not seen when written. ἰδεῖν: initial letter damaged in the image, read as ἰ. Full-width Latin lines mid-page belong to the facing Latin (631), not set.

PG 46:633

εἰς τὴν πόλιν, ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. Καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων, συμβούλιόν τε λαβόντες, ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις λέγοντες· Εἴπατε ὅτι οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων, καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν αὐτὸν, καὶ ὑμᾶς ἀμερίμνους ποιήσομεν· οἱ δὲ λαβόντες τὰ ἀργύρια, ἐποίησαν ὡς ἐδιδάχθησαν, καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις μέχρι τῆς σήμερον.

into the city, and told the chief priests all that had happened. And when they had assembled with the elders and taken counsel, they gave a sufficient sum of money to the soldiers, saying: Say that His disciples came by night and stole Him away while we were sleeping; and if this comes to the governor's hearing, we will persuade him and keep you free from care. So they took the money and did as they were taught; and this saying was spread abroad among the Jews to this day.

Ἡ μὲν οὖν ἄλλη Μαρία (ταύτην δὲ εἶναι τὴν Θεοτόκον πιστεύειν ἀκόλουθον, ὅτι μηδὲ ἀπελείφθη τοῦ πάθους, ἀλλ' ἵστατο παρὰ τῷ σταυρῷ, ὡς Ἰωάννης ἱστόρησεν, ᾗ καὶ ἔπρεπε τὰ τῆς χαρᾶς εὐαγγελίσασθαι, ῥίζῃ τῆς χαρᾶς οὔσῃ, καὶ καλῶς ἀκουσάσῃ τὸ, Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ), τὸ πρόσταγμα τοῦ Κυρίου πληροῦσα, τοῖς μαθηταῖς πάντως ἀπήγγειλεν. Οὐ γὰρ ἦν θέμις μὴ πληρωθῆναι τὸ οὕτω σοφῶς οἰκονομηθέν τε καὶ προσταχθὲν, εἰ καὶ ἠπίστησαν οἱ ἀκούσαντες. Ἐπεὶ καὶ ἕπεται τοῦτο πολλάκις τῇ τῶν ἀπαγγελλομένων θαυμάτων ὑπερβολῇ. Οὐ γὰρ ἂν ἀργοὶ διέμειναν, εἰ ἐπίστευσαν. Ἡ δὲ Μαγδαληνὴ συμπορευομένη τῇ Θεοτόκῳ, καὶ πρὸς τὴν ἀπαγγελίαν ὁμοίως ἐπειγομένη, πέπονθέ τι καὶ ἀνθρώπινον· καὶ ὥσπερ ὁ Πέτρος ὑπὸ Ἡρώδου συλληφθεὶς, καὶ διὰ τοῦ ἀγγέλου τῶν ἁλύσεων λυθεὶς αὐτομάτως, καὶ τῆς φυλακῆς ἔξω γενόμενος, καὶ ἐπιπολὺ βαδίσας, ὡς καὶ τὴν τῆς πόλεως πύλην διελθεῖν, ἀληθὲς οὐχ ᾤετο τὸ γινόμενον, ἀλλ' ἐνόμιζεν ὅραμα βλέπειν· οὕτω καὶ αὕτη τὴν ὑπερβολὴν τοῦ θαύματος οἱονεὶ ἄκαιρόν τινα λογισαμένη, καὶ ἅμα τῶν φυλάκων ἐπιφθασάντων καὶ ἀρξαμένων μετὰ τῶν ἀρχιερέων τὴν συκοφαντίαν ὑφαίνειν κατὰ τῆς ἀναστάσεως· αἰσθομένη πάντως τοιούτου τινὸς ἐπιψιθυριζομένου, τοὺς τῆς ἀμφιβολίας παρεδέξατο λογισμοὺς, καὶ τῆς ἀπαγγελίας ὀλιγωρήσας, καὶ τοῦ σωτηρίου προστάγματος, πρὸς τὸν τάφον ἐχώρει πρωῒ, σκοτίας ἔτι οὔσης, ὡς Ἰωάννης φησίν. Ὥσπερ γὰρ συνεχώρησεν ὁ Κύριος τὸν Θωμᾶν ἐξ ἀπιστίας εἰπεῖν, Ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων, καὶ βάλω τὴν χεῖρά μου εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω· καὶ διὰ τῆς ἐκείνου πολυπράγμονος ἀπιστίας καὶ ἐπαφῆς, ἡμεῖς εἰς τὴν πίστιν ἐβεβαιώθημεν, ἐν ᾧ σώματι πέπονθεν, ἐν αὐτῷ καὶ ἐγηγέρθαι πιστεύσαντες τὸν Ἐμμανουὴλ, τοὺς τῆς δοκήσεως μύθους ἀποπεμψάμενοι· τὸν αὐτὸν τρόπον καὶ τὴν Μαγδαληνὴν Μαρίαν πρὸς ἀπιστίας ὑπονοστήσασαν, καὶ μεγαλευχερῶς τοῦτο παθοῦσαν (οὐκ ἄδηλον γὰρ τὸ τῆς γυναικείας εὐόλισθον φύσεως), συνεχώρει διὰ τῆς περιέργου ζητήσεως, πιστότερον ἐργάσασθαι τὸ θαῦμα τῆς ἀναστάσεως, πίστεως ὑπάρχον πέρα καὶ παντὸς λογισμοῦ. Καὶ μετὰ ταῦτα τῆς ἀμφιβόλου διανοίας ἐλθοῦσα, καὶ ἰδοῦσα μόνον τὸν λίθον ἀποκυλισθέντα

The other Mary, then (and it is consistent to believe that she is the Mother of God, since she did not stay away from the Passion but stood by the cross, as John has recorded; and to her it was fitting to announce the good news of joy, since she is the root of joy, and rightly heard the words Hail, full of grace, the Lord is with you), fulfilling the Lord's command, certainly told the disciples. For it was not lawful that what had been so wisely dispensed and commanded should not be fulfilled, even if those who heard did not believe. For this too often follows on the surpassing greatness of the wonders announced; for they would not have remained idle, had they believed. But the Magdalene, going along with the Mother of God, and hastening likewise to give the message, suffered something human too. And just as Peter, when he had been seized by Herod, and loosed from his chains by the angel of their own accord, and had come outside the prison, and walked a good way, so as even to pass through the gate of the city, did not think that what was happening was real, but supposed he was seeing a vision; so she too, reckoning the surpassing greatness of the wonder as something out of season, as it were, and at the same time, the guards having arrived first and begun with the chief priests to weave their calumny against the resurrection, perceiving no doubt that some such thing was being whispered about, admitted the reasonings of doubt; and, neglecting the message and the saving command, she went to the tomb early, while it was yet dark, as John says. For just as the Lord allowed Thomas to say from unbelief, Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe, and through that man's inquisitive unbelief and touching we were confirmed in faith, believing that in the very body in which He suffered Emmanuel also was raised, and dismissing the fables of the Docetists; in the same way He allowed Mary Magdalene too, who had slipped back towards unbelief, and had suffered this very easily (for the slipperiness of woman's nature is not hidden), through her overcurious searching to make the wonder of the resurrection more credible, though it is beyond faith and all reasoning. And afterwards, coming in a doubtful frame of mind, and seeing only the stone rolled away

Editors' notes and page, col. 633

Footnotes

(4) ‹anchor: not visible› · call in col 634

Matth. XXVIII, 11-15.

Matthew 28:11–15.

(printed under page 323)

(5) ‹anchor: not visible› · call in col 634

Joan. XIX, 25

John 19:25.

(printed under page 323)

(6) ‹anchor: not visible› · call in col 634

Luc. I, 28.

Luke 1:28.

(printed under page 323)

(7) ‹anchor: Joannes ait› · call in col 634

Joan. XX, 1.

John 20:1.

(printed under page 323)

(8) ‹anchor: non credam› · call in col 634

ibid. 25.

Ibidem (the same chapter), verse 25.

(printed under page 323)

Footnotes

(9) ‹anchor: not visible› · call in col 635

Joan. XX, 15.

John 20:15. [The verse numeral is blurred on the scan; 15 is the likeliest reading.]

(printed under page 324)

(10) ‹anchor: Judaeis sepelire› · call in col 635

Joan. XIX, 40.

John 19:40.

(printed under page 324)

(11) ‹anchor: Caput Christi Deus› · call in col 635

I Cor. XI, 3.

1 Corinthians 11:3.

(printed under page 324)

Page

running head: 635 S. GREGORII NYSS[ENI] (right part of head cut in image)
marginal letters: A nis, quod omnem fidem; B atque depravata est / tos esse corpus (C, D not read: facing Latin)
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET (full-width lines near the top are Latin)

PG 46:636

τῆς θύρας τοῦ μνήματος, οὐ μὴν ἄγγελον ἐπ' αὐτῷ καθάπερ ἤδη καθήμενον, δέδωκε τῇ ἀπιστείᾳ τὸ κρατεῖν, φαντασίαν οἰηθεῖσα τὴν θέαν καὶ ἔκστασιν, καὶ οὐχ ὡς ἀληθῆ, ἀλλ' ὡς ψευδῆ· καὶ δραμοῦσα πρὸς τὸν Πέτρον καὶ τὸν ἄλλον μαθητὴν, ὃν ἐφίλει Ἰησοῦς, ἐβόα λέγουσα· Ἦραν τὸν Κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν.

from the door of the tomb, but no longer the angel sitting upon it as before, she gave the mastery to unbelief, thinking the sight an illusion and a derangement, and not true but false; and running to Peter and to the other disciple, whom Jesus loved, she cried out, saying: They have taken the Lord out of the tomb, and I know not where they have laid Him.

Ὁρᾷς ὡς ἐκ τῶν λογοποιηθέντων νύκτωρ παρὰ Ἰουδαίοις μετὰ τὴν τῶν φυλάκων παραγγελίαν περιηχ[ηθ]εῖσά τι τοιοῦτον, παρηνέχθη τὸν λογισμόν· καὶ ᾠήθη τοὺς ἐναντίους κλέψαι τὸ σῶμα τοῦ Ἰησοῦ, ἵνα τὴν κλοπὴν τοῖς ἀποστόλοις ἐπιφημίσωσι. Πλὴν ὁ Πέτρος καὶ Ἰωάννης ἑτοίμως διανέστησαν, καὶ ἐπὶ τὸν τάφον ἔδραμον. Οὐ γὰρ ἦν παράδοξον τὸ λεγόμενον, ἵν' ὡς ἐπὶ τῆς ἀναστάσεως ἀπιστήσωσι· μᾶλλον δὲ καὶ πιστὸν καὶ οὐκ ἀπᾷδον τῆς Ἰουδαϊκῆς κακουργίας. Ἀφόβως δὲ τοῦτο ἐποίουν, καὶ ἡσυχίας ὑπαρχούσης καὶ ἔτι σκότους ὄντος, καὶ πρὸς τοῦ Θεοῦ τὸ θαῤῥεῖν λαβόντες. Ἀλλὰ ἐλθόντες εὗρον ἐναργῆ τὰ σημεῖα τῆς ἀναστάσεως. Ὁρῶσι γὰρ ἐν τῷ μνήματι τὰ ὀθόνια κείμενα· τοῦτο δὲ οὐκ ἄν ποτε ἐγένετο, κλαπέντος τοῦ σώματος. Πρῶτον μὲν γὰρ τοῖς κλέπταις φίλον τὸ λωποδυτεῖν· ἔπειτα δὲ, τὸ ταχέως ἐνεργεῖν ἄγαν τὴν κλοπὴν, ἵνα μὴ φωραθῶσι καὶ τὰ πάνδεινα πάθωσι. Περὶ δὲ τοῦ σώματος τοῦ Ἰησοῦ γέγραφεν ὁ Ἰωάννης ὧδέ πως· Ἔδησαν αὐτὸ ἐν ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἦν τοῖς Ἰουδαίοις ἐνταφιάζειν. Πῶς οὖν οὐκ ἐργῶδες τοῖς κλέπτουσι τὸ λύειν τοὺς δεσμοὺς, καὶ τὸ σῶμα τῶν ὀθονίων ἀπογυμνοῦν, προσκεκολλημένων καὶ δυσαποσπάστως ἐχόντων, καὶ πρὶν ἀπαμφιασθῆναι ῥηγνυμένων; Μίγματι γὰρ ἀλόης καὶ σμύρνης συνεπλέχησαν, ὅπερ ἐκόμισε Νικόδημος. Ἀλλὰ καὶ τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, οὐ μετὰ τῶν ὀθονίων κείμενον, ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον, οὐδένα θόρυβον ὡς ἐπὶ κλεπτῶν ἐδήλου λαβόντων τὸ σῶμα. Ποῦ γὰρ σχολὴν εἶχον οἱ κλέπται καὶ τοιαύτην ἄδειαν, ὡς καὶ τὸ τῆς κεφαλῆς κάλυμμα κατὰ τάξιν εἱλεῖν καὶ τιθέναι χωρίς; Ὥστε καὶ τοῦτο συνίστησι σαφῶς τῆς ἀναστάσεως τὴν ἀλήθειαν· ἅμα δὲ καὶ μυστήριον παρεδήλου θεοπρεπὲς, ὡς ἡ κεφαλὴ τῆς θεότητος τάξιν ἐπέχουσα (κατὰ τὸ, Ἡ κεφαλὴ τοῦ Χριστοῦ ὁ Θεός), καὶ οἱ περὶ αὐτῆς λόγοι μένουσι καὶ μετὰ τὴν ἐνανθρώπησιν οἱονεὶ ἐνειλημ[μ]ένοι καὶ ἀδιάλυτοι· κἂν τὰ κάτω τὰ περὶ τὴν ἔνσαρκον οἰκονομίαν, καὶ τὴν ἐπὶ γῆς μετὰ ἀνθρώπων ἀναστροφὴν (ὧν τύπος ἦν τὰ ὀθόνια), κατὰ τὸ δυνατὸν ἡμῖν διαλέλυταί τε καὶ ἐψηλάφηται. Καὶ ταῦτα ἰδόντες οἱ περὶ τὸν Πέτρον ἐπίστευσαν, οὐχ ἁπλῶς μόνον, ἀλλὰ καὶ κρείττονι νῷ καὶ ἀποστολικῷ θεασάμενοι. Πλήρης γὰρ ἦν ὁ τάφος φωτὸς, ὥστε καὶ νυκτὸς οὔσης ἔτι, διπλῶς θεάσασθαι τὰ ἔνδον, καὶ αἰσθητῶς καὶ πνευματικῶς. Εἰ γὰρ φῶς δικαίοις, κατὰ τὸ γεγραμμένον, διὰ παντὸς, πολλῷ μᾶλλον

You see how, something of this kind having been noised about her from the tales made up by night among the Jews after the guards' report, she was carried away in her reasoning, and thought that the adversaries had stolen the body of Jesus, so as to fasten the theft upon the apostles. Peter and John, however, rose up readily and ran to the tomb. For what was said was not strange, such that they should disbelieve it as in the matter of the resurrection; rather it was credible and not out of keeping with Jewish villainy. And they did this without fear, since there was quiet and it was still dark, and since they had taken courage from God. But when they came they found the signs of the resurrection plain. For they see the linen cloths lying in the tomb; and this would never have happened had the body been stolen. For in the first place, stripping is dear to thieves; and in the second, carrying out the theft very quickly, so as not to be caught and suffer the most dreadful things. Now concerning the body of Jesus John has written somewhat thus: They bound it in linen cloths with the spices, as the manner of the Jews is to bury. How, then, would it not be laborious for those stealing it to undo the bindings and strip the body of the linen cloths, which were stuck fast and hard to tear away, and which would be torn before they could be taken off? For they had been bound together with a mixture of aloes and myrrh, which Nicodemus brought. And moreover the napkin that had been upon His head, not lying with the linen cloths but wrapped up apart in one place, showed no confusion such as there would have been had thieves taken the body. For where did the thieves have the leisure and such freedom from fear as even to roll up the covering of the head in order and lay it apart? So this too clearly establishes the truth of the resurrection; and at the same time it also intimated a mystery befitting God: that the head, holding the rank of the Godhead (according to the saying, The head of Christ is God), and the words concerning it, remain even after the Incarnation, as it were, wrapped up and undissolved; even though the lower things, those concerning the dispensation in the flesh and the sojourn on earth among men (of which the linen cloths were a type), have been, so far as is possible for us, unwrapped and handled. And seeing these things, Peter and those with him believed, not simply, but beholding them also with a higher and apostolic mind. For the tomb was full of light, so that, though it was still night, they beheld what was within in two ways, both with the senses and spiritually. For if light is for the righteous, as it is written, always, much more

Editors' notes and page, col. 636

Page

running head: [S. G]REGORII NYSSENI 636 (left part of head cut in image)
marginal letters: A τῆς θύρας τοῦ μνήματος; B καὶ ᾠήθη τοὺς ἐναντίους; C Ἰησοῦ γέγραφεν ὁ Ἰωάννης; D τοῦτο συνίστησι σαφῶς
old-edition numerals: (none)

PG 46:637

τῷ τῶν δικαίων Θεῷ. Οὐκ ἐπίστευσαν δὲ, φησὶν, ἐπεὶ μηδέπω ἤδεισαν τὴν Γραφὴν, ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι. Καὶ μὴν ἤδεισαν τοῦ Σωτῆρος αὐτοῖς πολλάκις προειρηκότος, ὡς ἀναστήσεται· ἀλλ' οὐχ ὡς ἀπὸ τῆς Γραφῆς πεπεισμένοι καὶ τῶν ἐκεῖθεν φερομένων χρησμῶν (οὓς μὴ ἐκβῆναι τῶν ἀδυνάτων ἦν), ἀλλ' ἔτι περὶ τὴν πίστιν ὀκλάζοντες.

for the God of the righteous. But they did not believe, he says, for as yet they knew not the Scripture, that He must rise from the dead. And yet they did know, since the Saviour had often told them beforehand that He would rise; but [they knew it] not as persuaded from the Scripture and the oracles drawn from it (which could not fail to come to pass), but as still faltering in faith.

Παρίστησι δὲ τὸ γυμνὸν τὸν Ἰησοῦν ἀναστῆναι, τῶν ὀθονίων χωρὶς, τὸ μηδαμῶς αὐτὸν ἔτι κατὰ σάρκα γνωσθήσεσθαι τροφῆς ἢ ποτοῦ δεηθησόμενον, ἢ ἐνδυμάτων περιβολῆς. Εἰ καὶ τὴν οἰκονομίαν πληρῶν, τούτοις ἑκὼν ὑπέθηκεν ἑαυτὸν, ὡς τῆς αὐτῆς φύσεως κοινωνήσας ἡμῖν, ἔπειτα δὲ δηλοῖ καὶ τὴν τοῦ Ἀδὰμ εἰς τὸ ἀρχαῖον ἀποκατάστασιν, ὅτε γυμνὸς ἦν ἐν τῷ παραδείσῳ καὶ οὐκ ᾐσχύνετο. Λοιπὸν γὰρ ὡς Θεὸς, εἰ καὶ σεσαρκωμένος, δόξῃ τῇ θεοπρεπεστάτῃ περιεβέβλητο, αὐτὸς ὢν ὁ ἀναβαλλόμενος φῶς ὡς ἱμάτιον, ᾗ φησιν ὁ προφήτης Δαβίδ. Ἀλλ' ὁ μὲν Πέτρος καὶ Ἰωάννης πιστωθέντες ἐκ τῶν τεθεαμένων, ἀνεχώρουν οἴκαδε· τῇ Μαρίᾳ δὲ εἶπον οὐδέν. Ὠκονόμει γὰρ ὁ μόνος σοφὸς, ὡς ἀπιστοῦσαν ἐκ θέας αὐτὴν προσάγεσθαι μᾶλλον, ἢ ἀκοῆς. Εἱστήκει τοίνυν πρὸς τῷ μνήματι ἔξω κλαίουσα, καὶ παρακύψασα εἶδεν ἀγγέλους δύο λευκοὺς καὶ φαιδροὺς τῇ στολῇ, καθεζομένους ἕνα πρὸς τῇ κεφαλῇ, καὶ ἕνα πρὸς τοῖς ποσὶν, ὅπου ἔκειτο τὸ σῶμα τοῦ Ἰησοῦ· καὶ δέον τὸν ὀδυρμὸν εἰς εὐφροσύνην μεταβαλεῖν, τῶν δακρύων οὐκ ἔληγεν, ὥστε τοὺς ἀγγέλους οἱονεὶ μετ' ἐπιτιμήσεως εἰπεῖν· Γύναι, τί κλαίεις; ὡσανεὶ ἔλεγον· Γυναικεῖα ταῦτα τὰ δάκρυα, οὐκ εὔφρονος νοῦ. Ποῦ γὰρ χώραν ἔχει τὸ μετὰ τοιαύτην θέαν ὀδύρεσθαι; Κἀκείνη τῆς αὐτῆς ἀπιστίας ἐχομένη (παρετείνετο γὰρ τὸ πάθος, ἵνα τοῖς κατὰ μικρὸν προτιθεμένοις εἰς πίστιν τελείως ἐκκαθαρθείη), πρὸς αὐτοὺς εἶπεν ὅτι Ἦραν τὸν Κύριόν μου ἐκ τοῦ μνημείου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν. Καὶ ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, καὶ οὐκ ἤδει ὅτι Ἰησοῦς ἐστι· τοῦτο μὲν ἐκ τῶν δακρύων ἐπισκοτουμένη, καὶ οἷον ἀχλύϊ βεβαρημένη, τοῦτο δὲ τοῦ Ἰησοῦ οἰκονομοῦντος τὸ μὴ γνωσθῆναι αὐτῇ· διὸ καὶ εἶπε· Γύναι, τί κλαίεις; Τίνα ζητεῖς; Ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστι, λέγει αὐτῷ· Κύριε, εἰ σὺ ἐβάστασας αὐτὸν, εἰπέ μοι ποῦ ἔθηκας αὐτὸν, κἀγὼ αὐτὸν ἀρῶ. Τάχα δὲ οὐκ ἔξω τοῦ πρέποντος κηπουρὸν ὑπέλαβεν εἶναι τὸν Ἰησοῦν· τῷ ὄντι γὰρ ἦν αὐτὸς ὁ τοῦ παραδείσου γεωργὸς ἀληθὴς καὶ ἀθάνατος, ἐν τῷ τοῦ μνήματος κήπῳ καθάπερ ἐν τῷ παραδείσῳ τὴν γυναῖκα, τὴν ἐξ ἀπιστίας τὸν Ἀδὰμ τὸν πρῶτον κηπουρὸν ἀπατήσασαν, διορθούμενος. Οὕτως οὖν ἅπαντα μυστηριώδη, καὶ λόγων ἔμπλεα θειοτέρων καὶ ὑψηλῶν.

And that Jesus rose naked, apart from the linen cloths, shows that He would no longer be known according to the flesh, as one who would need food or drink or the covering of garments. Even if, in fulfilling the dispensation, He willingly subjected Himself to these things, as having shared the same nature with us, yet it shows also the restoration of Adam to his original state, when he was naked in paradise and was not ashamed. For thenceforth, as God, though incarnate, He was clothed with the glory most befitting God, being Himself the One who puts on light as a garment, as the prophet David says. But Peter and John, assured by what they had seen, went back home; and they said nothing to Mary. For the only Wise One so ordered it that she, being in unbelief, should be brought on by sight rather than by hearing. She stood, then, at the tomb outside, weeping; and stooping down she saw two angels in white, shining in their raiment, sitting one at the head and one at the feet, where the body of Jesus had lain. And when she ought to have changed her lament into gladness, she did not cease from her tears, so that the angels said, as if with rebuke, Woman, why are you weeping?; as if they said: "These tears are womanish, not of a gladdened mind. For what room is there for lamenting after such a sight?" And she, still held by the same unbelief (for the suffering was drawn out, so that by things set before her little by little she might be wholly purified unto faith), said to them: They have taken away my Lord out of the tomb, and I know not where they have laid Him. And when she had said this, she turned round and beholds Jesus standing, and knew not that it was Jesus; partly because she was darkened by her tears and weighed down as by a mist, partly because Jesus so ordered it that He should not be recognized by her. Therefore He also said: Woman, why are you weeping? Whom are you seeking? She, supposing that He was the gardener, says to Him: Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away. And perhaps not unfittingly did she suppose Jesus to be the gardener; for in truth He was Himself the true and immortal husbandman of paradise, setting right in the garden of the tomb, as in paradise, the woman who through unbelief deceived Adam, the first gardener. Thus, then, all things are full of mystery, and full of words more divine and lofty.

Editors' notes and page, col. 637

Footnotes

(12) ‹anchor: not visible› · call in col 638

Joan. XX, 9.

John 20:9.

(printed under page 325)

(13) ‹anchor: propheta David› · call in col 638

Psal. CIII, 2.

Psalm 103(104):2.

(printed under page 325)

(14) ‹anchor: corpus Jesu› · call in col 638

Joan. XX, 11 sqq.

John 20:11 ff.

(printed under page 325)

Footnotes

(15) ‹anchor: not visible in the page-foot crop› · call in col 639

Hebr. IV, 12.

Hebrews 4:12.

(printed under page 326)

(16) ‹anchor: Dei pro nobis› · call in col 639

Hebr. IX, 24.

Hebrews 9:24.

(printed under page 326)

(17) ‹anchor: ad sepulcrum properantes› · call in col 639

Luc. XXIV, 10 sqq.; Marc. XVI, 1 sqq.

Luke 24:10 ff.; Mark 16:1 ff.

(printed under page 326)

(18) ‹anchor: ut inquit Lucas› · call in col 639

Luc. XXIV, 1.

Luke 24:1.

(printed under page 326)

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running head: 639 S. GREGORII NYSSENI (truncated at image edge)
marginal letters: A beside Latin line ‹Caeterum cum haec dixisset Maria›; B beside ‹una cum altera Maria et contrectasti›; C beside ‹meum, ac Deum vestrum. Nisi enim›; D beside ‹perantes, discussis tenebris›
old-edition numerals: (none)

PG 46:640

Ἀλλὰ ταῦτα τῆς Μαρίας εἰπούσης, καὶ περὶ τὴν ἔρευναν ἐπτοημένης τοῦ σώματος, καὶ μᾶλλον ἐπιστραφείσης, ὥστε καὶ πορευθῆναι, βασανισθεῖσαν ἱκανῶς θεασάμενος ὁ διικνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας· φωνῇ μιᾷ τὴν ἀπιστίαν ἐξέκοψε, καὶ τὸ βλέμμα τῆς γυναικὸς ὤξυνε πρὸς ἐπίγνωσιν, εἰπὼν μόνον, ὡς αὐτὸς ἐγίνωσκε, ἐντροπικῶς· Μαριάμ. Καὶ παραχρῆμα ἐπιστραφεῖσα, καὶ, Ῥαβουνὶ, προσηγόρευσεν, ὃ λέγεται, Διδάσκαλε, καὶ τῶν θείων ποδῶν ἐκείνων ἐζήτει λαβέσθαι, καὶ ἤκουσε· Μή μου ἅπτου. Οὔπω γὰρ ἀναβέβηκα πρὸς τὸν Πατέρα μου. Ταύτης, φησὶν, ἤδη τῆς φωνῆς τυχοῦσα τῆς δωρεᾶς, καὶ ἁψαμένη μου μετὰ τῆς ἄλλης Μαρίας, καὶ προσκυνήσασα, καὶ τοὺς πόδας κρατήσασα κατηφρόνησας, ὡς καὶ ἀπιστῆσαι, καὶ οὐδὲν μέγα διενοήθης περὶ ἐμοῦ, ἀλλ' ἔτι περὶ τὸ μνῆμα ἐζήτεις τὸν ἄνωθεν θεϊκῶς πρὸς τὸν Πατέρα ὑπάρχοντα. Καὶ νῦν μή μου ἅπτου, εἰ μετὰ τῆς αὐτῆς διανοίας τὸ πρὸς τὸν Πατέρα ἀναβῆναι νομίζεις ἐλλείπειν μοι. Οὔπω γὰρ ἀναβέβηκα κατὰ σὲ πρὸς τὸν Πατέρα μου· πλὴν πορεύου πρὸς τοὺς ἀδελφούς μου, καὶ εἰπὲ αὐτοῖς· Ἀναβαίνω πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν. Ἐπειδὴ γέγονα, φησὶ, κατὰ σάρκα πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, οὐκ ἐμαυτῷ νῦν, ἀλλ' ὑμῖν τοῖς ἀδελφοῖς, σωματικῶς ἀναβήσομαι πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν. Εἰ μὴ γὰρ ἐμοῦ Θεὸς ἐχρημάτισας, ἐν ἐμοὶ τὸ ἄμωμον τῆς ἀνθρωπίνης φύσεως διὰ τὸ ἀγνοεῖν ἁμαρτίαν, ὡς ἐν ἀπαρχῇ τοῦ γένους ἰδὼν, οὐκ ἂν ὑμῶν ἐκλήθη Πατὴρ, ἢ Θεὸς τῶν ἀπηλλοτριωμένων αὐτοῦ. Διὸ καὶ Παῦλος Ἑβραίοις ἐπιστέλλων ἔλεγεν· Οὐ γὰρ χειροποίητα ἅγια εἰσῆλθεν ὁ Χριστὸς ἀντίτυπα τῶν ἀληθινῶν, ἀλλ' εἰς αὐτὸν τὸν οὐρανὸν νῦν ἐ[μ]φανισθῆναι τῷ προσώπῳ Θεοῦ ὑπὲρ ἡμῶν. Ἔρχεται οὖν ἡ Μαγδαληνὴ Μαρία ἀπαγγέλλουσα τοῖς μαθηταῖς, ὅτι ἑώρακε τὸν Κύριον, καὶ ταῦτα εἶπεν αὐτῇ. Παραγενομένη δὲ καὶ ἀπαγγείλασα, πάλιν εὑρίσκει Μαρίαν τὴν Ἰακώβου, καὶ Ἰωάνναν, καὶ ἄλλας σὺν αὐταῖς μετὰ παρασκευῆς ἀρωμάτων καὶ μύρων πρὸς τὸν τάφον ἐπειγομένας, τοῦ σκότους ὑποχωρήσαντος, καὶ ὄρθρου βαθέος ὄντος (τουτέστιν, ἀκριβῶς, καὶ ἄρτι πρῶτον ἀρξαμένου), καθώς φησιν ὁ Λουκᾶς, καὶ ἀναμίξασα ἑαυτὴν σὺν αὐταῖς, ἐπορεύετο, διὰ τὸ θερμὸν τοῦ πόθου τοῦ περὶ τὸν Ἰησοῦν, ἐξάρχειν αὐτῶν δοκοῦσα, καὶ πρώτη παρὰ τοῖς εὐαγγελισταῖς ἀριθμουμένη, διὰ τὸ ἐντεῦθεν ἐπίσημον. Ἐπεθύμει γὰρ καὶ αὐτὰς, οὐκ ἐξ ὧν παρ' αὐτῆς καὶ τῆς ἄλλης Μαρίας ἤκουον, ἀλλ' ἐξ αὐτῆς τῆς θέας, ἢ ἀγγέλων ἐπιστασίας πιστωθῆναι πρὸς τὴν ἀνάστασιν· καὶ συνῆν αὐταῖς συνετῶς σιωπῶσα, καὶ μηδὲν λέγουσα διαπορευομέναις, ἀλλὰ τὴν τῶν πραγμάτων ἀναμένουσα Μαρίαν, καὶ πιστεύουσα καὶ αὐταῖς αὐτοῖς ὄμμασιν ἰδίαν τινὰ πληροφορίαν δοθήσεσθαι. Καὶ δὴ τὸν λίθον ἀποκεκυλισμένον

But when Mary had said these things, and was distraught over the search for the body, and had turned further away, so as even to depart, He who pierces even to the dividing of soul and spirit, of joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb. 4:12), seeing her sufficiently tormented, cut off her unbelief with a single word, and sharpened the woman's sight to recognition, saying only, as He Himself knew how, in a tone of reproof: Mary. And at once she turned and addressed Him, Rabbouni, which is to say, Teacher, and sought to take hold of those divine feet, and heard: Do not touch Me, for I have not yet ascended to My Father (John 20:17). "Having already," He says, "obtained the gift of this voice, and having touched Me with the other Mary, and worshipped, and held My feet, you held Me so cheap as even to disbelieve, and you thought nothing great about Me, but were still seeking about the tomb Him Who is on high, divinely, with the Father. And now do not touch Me, if with the same mind you suppose that the ascending to the Father is still wanting to Me. For I have not yet ascended, as you think, to My Father; but go to My brethren and say to them: I ascend to My Father and your Father, and My God and your God (John 20:17)." "Since," He says, "I have become according to the flesh the firstborn among many brethren, not for Myself now, but for you My brethren, I shall ascend bodily to My Father and your Father, and My God and your God. For had you not been named God of Me, seeing in Me the blamelessness of human nature through its not knowing sin, as in the firstfruits of the race, He would not have been called your Father, or God of those estranged from Him." Therefore Paul too, writing to the Hebrews, said: For Christ has not entered into holy places made with hands, figures of the true, but into heaven itself, now to appear in the presence of God for us (Heb. 9:24). So Mary Magdalene comes announcing to the disciples that she had seen the Lord, and that He had said these things to her. And having come and announced it, she again finds Mary the mother of James, and Joanna, and other women with them, hastening to the tomb with a preparation of spices and ointments, the darkness having withdrawn and it being deep dawn (that is, exactly, and only just beginning), as Luke says (Luke 24:1); and mingling herself with them she went along, seeming, through the warmth of her longing for Jesus, to lead them, and being numbered first among the evangelists on account of the distinction gained from this. For she desired that they too should be assured of the resurrection, not from what they had heard from her and from the other Mary, but from the sight itself, or from the presence of angels; and she was with them, prudently keeping silent, and saying nothing to them as they went on, but awaiting [the proof] of the events, and believing that to them too, by their own eyes, some assurance of their own would be given. And indeed, seeing the stone rolled away

Editors' notes and page, col. 640

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running head: S. GREGORII NYSSENI 640 (left edge truncated)
marginal letters: A ‹Ἀλλὰ ταῦτα τῆς Μαρίας εἰπούσης›; B ‹τοὺς πόδας κρατήσασα κατηφρόνησας›; C ‹ἐχρημάτισας, ἐν ἐμοὶ τὸ ἄμωμον›; D ‹αὐταῖς, ἐπορεύετο, διὰ τὸ θερμὸν›
old-edition numerals: (none)
other: The two lines at the page top (atque emendans ... referta sunt) are full-width facing Latin, not set. ἐ[μ]φανισθῆναι: brackets printed. ἐχρημάτισας (2nd person beside ἐκλήθη) set as printed. UNSURE: ἀναμένουσα Μαρίαν is printed as read, but the sense needs a noun such as πεῖραν; English supplies [the proof]. The last word ἀποκεκυλισμέ- is split at the column end; only the visible part is set here, to be completed from the head of the next Greek column. ἐκ printed with κ in κ-shaped type throughout, read as κ.

PG 46:641

ἰδοῦσαι τοῦ μνήματος, ἔνδον ἐγένοντο, καὶ οὐχ εὑροῦσαι τὸ σῶμα τοῦ Ἰησοῦ, καὶ ἀπορούμεναι, βλέπουσιν ἐπιστάντας αὐταῖς ἄνδρας δύο ταῖς στολαῖς ἐξαστράπτοντας, καὶ ἤκουον παρ' αὐτῶν· Τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; Οὐκ ἔστιν ὧδε, ἀλλ' ἠγέρθη, καὶ τὰ ἑξῆς. Καὶ ὑποστρέψασαι, φησὶν, ἀπὸ τοῦ μνημείου, ἀπήγγειλαν ταῦτα πάντα τοῖς ἕνδεκα, καὶ πᾶσι τοῖς λοιποῖς.

from the tomb, they went inside, and not finding the body of Jesus, and being at a loss, they see two men standing by them, flashing like lightning in their garments, and they heard from them: Why do you seek the living among the dead? He is not here, but is risen (Luke 24:5–6), and so on. And returning, it says, from the tomb, they told all these things to the eleven and to all the rest (Luke 24:9).

Ἀλλ' ὡς πλῆθος ὄντες, μᾶλλον ἠπίστησαν καὶ τὸ ἀπαγγελθὲν ἔσκωψαν καὶ διέπτυσαν. Ἐφάνησαν γὰρ ὡσεὶ λῆρος τὰ ῥήματα αὐτῶν, καὶ ἠπίστουν αὐταῖς, ὥστε τὸν Πέτρον πρὸς τὴν ἐκείνων ἀπιστίαν διαναστάντα, καὶ ἠρέμα πως καὶ αὐτὸν θορυβηθέντα καὶ σαλευθέντα, πάλιν ἐπὶ τὸ μνημεῖον δραμεῖν καὶ παρακύψαι, καὶ ἰδεῖν πάλιν τὰ ὀθόνια κείμενα, ἅπερ εἰσελθὼν ἤδη καὶ θεασάμενος ἀκριβέστερον, ὅθεν ἀρκεσθεὶς τῷ παρακύψαι μόνον, καὶ μηδὲν ἰδὼν ἀλλοιότερον, ἀπῆλθε θαυμάζων καὶ ἐκπληττόμενος τὸ γεγονὸς, καὶ δοξάζων τὸν ταῦτα οἰκονομήσαντα. Καὶ πάλιν ἡ Μαγδαληνὴ Μαρία, καθάπερ ταῖς περὶ Ἰωάννην ὄρθρου βαθέος συνεπορεύθη φερούσαις ἃ ἦσαν ἑτοιμάσασαι πρὸ τοῦ Σαββάτου μύρα τε καὶ ἀρώματα· τὸν αὐτὸν τρόπον καὶ τῇ Σαλώμῃ, ξένῃ γυναικὶ παρὰ τὰς ἄλλας τὰς ὠνομασμένας, βραδέως μὲν, ὠνησαμένῃ δὲ ὅμως ἀρώματα, ἀλλὰ μετὰ τὸ Σάββατον, ἀόκνως μετὰ τῆς αὐτῆς διανοίας συνέτρεχε, παραλαβοῦσα καὶ Μαρίαν τὴν Ἰακώβου μεθ' ἑαυτῆς, ὥστε καὶ τῇ ἀγορασίᾳ τῶν ἀρωμάτων κεκοινωνηκέναι δοκεῖν. Κοινωνήσασαι γὰρ τῆς ὁδοῦ, τὸ πᾶν κοινῶς ἐλογίσαντο σπούδασμα· Καὶ λίαν πρωῒ τῆς μιᾶς Σαββάτων ἔρχονται ἐπὶ τὸ μνῆμα. Ἔτι τοῖς ἀκριβεστέροις τῶν ἀντιγράφων ἐμφέρεται δηλοῦν, ὡς πρὸς ταῖς ἤδη γεγενημέναις, καὶ αὕτη τῶν γυναικῶν ἡ ἐπὶ τὸ μνῆμα ἄφιξις γέγονεν. Τὸ δὲ, Λίαν πρωῒ, σαφηνίζων ὁ Μάρκος, Ἀνατείλαντος τοῦ ἡλίου, προσέθηκεν. Καὶ ἔλεγον, φησὶ, πρὸς ἑαυτάς· Τίς ἀποκυλίσει ἡμῖν τὸν λίθον ἀπὸ τῆς θύρας τοῦ μνημείου; Καὶ ἀναβλέψασαι θεωροῦσιν ὅτι ἀποκεκύλισται ὁ λίθος. Ἦν γὰρ μέγας σφόδρα. Τῆς γὰρ Σαλώμης δικαίως ἀπορουμένης, ὡς τὸ παράπαν μὴ ἐπιδημησάσης τῷ τάφῳ, καὶ ταῦτα πρὸς τὰς συμβαδιζούσας λεγούσης, ἐκεῖναι σιωπὴν ἄγουσαι κατὰ τὸν εἰρημένον ἀνωτέρω τρόπον, καὶ τοὺς ὀφθαλμοὺς ἄρασαι, τῷ βλέμματι τὴν ἀπόκρισιν ἐποιήσαντο· καὶ γὰρ ὁ λίθος ἀποκεκυλισμένος ὑπ' ὄψιν ἐφαίνετο. Διὰ δὲ τὴν κοινὴν καὶ μίαν ὁδοιπορίαν πρὸς ἀλλήλας αὐτὰς ἠπορηκέναι καὶ διειλέχθαι γέγραπται, τῇ ἀληθείᾳ τῆς ἱστορίας καὶ τῇ φύσει τῶν πραγμάτων ἡμῶν προσεχόντων, καὶ διακρινόντων τίνος ἴδιον ὑπῆρχε τὸ διαπορεῖν. Τὰς γὰρ ἤδη πολλάκις ἀποκεκυλισμένον θεασαμένας τὸν λίθον, περὶ τούτου φροντίζειν ἀπίθανον. Ἀλλ' ἐπειδὴ ταῖς παρὰ τῷ Μάρκῳ ταύταις γυναιξὶν, ἀγνοοῦν τὸ τῆς Σαλώμης ἐμφέρεται πρόσωπον, ἀμάχως ὁ λόγος ἔχει τὸ πιθανόν. Ἐπεὶ κἀκείνων οὐκ ἀκόλουθον τὸ λέγειν· Τίς ἀποκυλίσει

But being a crowd, they disbelieved all the more, and mocked and spurned what had been reported. For their words seemed to them as idle talk, and they did not believe them (Luke 24:11); so that Peter, roused at their unbelief, and himself somewhat troubled and shaken, ran again to the tomb and stooped to look in, and saw again the linen cloths lying (Luke 24:12), which he had already seen, having gone in and looked at them more closely; hence, content with stooping to look only, and seeing nothing different, he went away wondering and astonished at what had happened, and glorifying Him Who had ordered these things. And again Mary Magdalene, just as she had gone along at deep dawn with the women about Joanna, who were carrying the ointments and spices which they had prepared before the Sabbath, in the same way ran along without hesitation, with the same intent, with Salome too, a woman a stranger to the others who have been named, who had bought spices late indeed, yet had bought them, though after the Sabbath; taking with her also Mary the mother of James, so that she seemed to have shared in the purchase of the spices too. For having shared the journey, they counted the whole undertaking as common: And very early on the first day of the week they come to the tomb (Mark 16:2). Further, it is found in the more accurate copies that it is shown that, besides the arrivals that had already taken place, this coming of the women to the tomb also took place. And Mark, making clear the words "very early", added: The sun having risen (Mark 16:2). And they were saying, it says, among themselves: Who will roll away for us the stone from the door of the tomb? And looking up they see that the stone has been rolled away; for it was very great (Mark 16:3–4). For since Salome was rightly at a loss, as one who had never visited the tomb at all, and was saying these things to the women walking with her, they, keeping silent in the manner described above, and raising their eyes, made their answer with a look; for the stone was to be seen, rolled away, before their eyes. But it is written that they were at a loss and discussed it among themselves because of their common and single journey, while we attend to the truth of the history and the nature of the facts, and discern whose part the perplexity properly was. For it is not credible that women who had already many times seen the stone rolled away should be concerned about this. But since in Mark the person of Salome is brought in among these women as one who did not know, the account holds its credibility beyond dispute. Since for those women too it would not be consistent to say: Who will roll away

Editors' notes and page, col. 641

Footnotes

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

Luc. XXIV, 5.

Luke 24:5.

(printed under page 327)

Footnotes

(20) ‹anchor: veniunt ad monumentum› · call in col 642

Marc. XVI, 2 sqq.

Mark 16:2 ff.

(printed under page 327)

Footnotes

(21) ‹anchor: not visible in the page-foot crop› · call in col (not visible)

Matth. XXVII, 63.

Matthew 27:63.

(printed under page 328)

(22) ‹anchor: et expaverunt omnes› · call in col 643

Matth. XXVIII, 1 sqq.

Matthew 28:1 ff.

(printed under page 328)

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

Marc. XVI, 5.

Mark 16:5.

(printed under page 328)

(24) ‹anchor: sicut dixit vobis› · call in col 643

ibid. 7.

Ibid. [Mark 16], verse 7.

(printed under page 328)

(25) ‹anchor: ut Matthaeus› · call in col 643

Matth. XXVIII, 1.

Matthew 28:1.

(printed under page 328)

(26) ‹anchor: praecedam vos in Galilaeam› · call in col 643 (full-width line)

Matth. XXVI, 32; Marc. XIV, 21.

Matthew 26:32; Mark 14:21 [so the print appears to read; the saying is Mark 14:28].

(printed under page 328)

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running head: 643 S. GREGORII NYSSENI (truncated at image edge)
marginal letters: A beside Latin line ‹res, de quibus est apud Marcum›; B ‹oportebat. Verum, ut dixi, Salome›; C ‹rectionem viderentur. Nam idcirco›; D ‹conscripsit. Discipulis enim nunquam›
old-edition numerals: (none)

PG 46:644

ἡμῖν τὸν λίθον, τῶν Ἰουδαίων σφραγισάντων τὴν εἴσοδον τοῦ τάφου, καὶ τὴν τῶν στρατιωτῶν παρακαταστησάντων φρουρὰν, καὶ τῆς τρίτης ἡμέρας ἐνεστώσης. Πρὸς γὰρ τὸν Πιλάτον εἶπον οἱ μιαροί· Ἐμνήσθημεν ὅτι ὁ πλάνος ἐκεῖνος εἶπεν ἔτι ζῶν· Μετὰ τρεῖς ἡμέρας ἐγείρομαι. Εἰ μὲν οὖν ᾔδεισαν αἱ γυναῖκες τὸ διὰ τοῦ ἀγγέλου γενόμενον θαῦμα, τήν τε ἀποκίνησιν τοῦ λίθου, καὶ τὴν τῶν φυλάκων ἐκ τοῦ φόβου νέκρωσίν τε καὶ ἀναχώρησιν, πῶς διηπόρουν περὶ τοῦ ἀποκυλισθῆναι τὸν λίθον; Εἰ δὲ ἠγνόουν τὸ θαῦμα, τὴν στρατιωτικὴν φρουρὰν ἐννοεῖν ἔδει, καὶ τὴν ἄνοιξιν τοῦ μνήματος μὴ φαντάζεσθαι. Ἀλλ', ὡς ἔφην, ἡ Σαλώμη καὶ τοῦτο ἠγνόει, καὶ αὐτῆς μόνης τὰ ῥήματα ἦν. Μαρία γὰρ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία, καθεσθεῖσαι τοῦ μνήματος ἐξ ἐναντίας, ὡς ὁ Ματθαῖος ἱστόρησε, καὶ φιλοπόνως προσεδρεύσασαι, καὶ τὰς σφραγῖδας τῶν Ἰουδαίων, καὶ τὴν τῶν ὁπλιτῶν φυλακὴν ὄψει παρέλαβον. Εἰσελθοῦσα δὲ ἡ Σαλώμη σὺν ταῖς Μαρίαις ἀμφοῖν, νεανίσκον εἶδον καθήμενον ἐν τοῖς δεξιοῖς, περιβεβλημένον στολὴν λευκὴν, καὶ ἐπτοήθησαν ἅπασαι· ἡ μὲν, ὡς ἐνδεῶς ἔχουσα πίστεως καὶ ἀνθρωπινώτερον διακειμένη· αἱ δὲ, ὡς ἐπιχωριάζουσαι συχνῶς τῷ μνήματι, καὶ πολυπραγμονεῖν δοκοῦσαι λοιπὸν πέρα τοῦ δέοντος τὴν ἀνάστασιν. Διὰ γὰρ τοῦτο καὶ νεανίσκος ὤφθη καταπλῆξαι τῷ μεγέθει καὶ φόβον ἐμποιῆσαι δυνάμενος, καὶ μιγνὺς τῷ φοβερῷ τὸ φαιδρὸν, διὰ τοῦ λευκοῦ τῆς στολῆς, καὶ ὡς ἐν ἑορτῇ, καὶ ἵνα μὴ παγῶσι τῷ δέει, σφοδρότερον αὐταῖς διαλέγεται, παιδεύων αὐτὰς δι' ὧν ἔλεγε μετὰ τοσαύτας θέας μὴ περιέργως διακεῖσθαι, βεβαίως δὲ μᾶλλον ἐφ' οἷς εἶδον ἑστάναι. Ὑπάγετε γὰρ, φησὶν, εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ (τοῖς μὲν μαθηταῖς, ὡς πολλάκις ἠπιστηκόσι· τῷ δὲ Πέτρῳ, ὡς μετὰ τῆς αὐτῆς ὑμῖν πολυπραγμοσύνης δεύτερον ἐπὶ τὸ μνῆμα ἐλθόντι), ὅτι προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν, ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν· ὑμῖν ταῖς γυναιξὶν, Ὀψὲ Σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν Σαββάτων ἐπιφανεὶς, ὡς ὁ Ματθαῖος συνέγραψεν. Τοῖς γὰρ μαθηταῖς οὐδέποτε φαίνεται φήσας, ὡς μετὰ τὴν ἔγερσιν αὐτοῖς ἐν τῇ Γαλιλαίᾳ φανήσεται· εἰ μήτι γε ἐκεῖνο ἐρεῖ τις, ὅπερ ὁ Ματθαῖος, καὶ Μάρκος ἔγραψε, μετὰ τὸ δεῖπνον τὸ μυστικὸν ἐξελθόντων αὐτῶν εἰς τὸ ὄρος τῶν Ἐλαιῶν μετὰ τὸ ὑμνῆσαι, ὑπὸ τοῦ Σωτῆρος εἰρημένον ὧδέ πως· Μετὰ δὲ τὸ ἐγερθῆναί με, προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν.

us the stone, since the Jews had sealed the entrance of the tomb, and had set beside it the guard of soldiers, and the third day was at hand. For the abominable men said to Pilate: We have remembered that that deceiver said while he was still alive: After three days I will rise again (Matt. 27:63). If then the women had known of the wonder wrought through the angel, both the moving of the stone and the deadening of the guards through fear and their withdrawal, how were they perplexed about the stone's being rolled away? But if they did not know of the wonder, they ought to have thought of the military guard, and not have imagined the opening of the tomb. But, as I said, Salome did not know this either, and the words were hers alone. For Mary Magdalene and the other Mary, having sat opposite the tomb, as Matthew has recorded (Matt. 27:61), and having diligently kept watch there, had seen with their own eyes both the seals of the Jews and the guard of armed men. And Salome, having gone in with both the Marys, they saw a young man sitting on the right side, clothed in a white robe, and they were all affrighted (Mark 16:5): she, as one lacking in faith and disposed in a more human way; they, as those who frequented the tomb often, and seemed now to be inquiring into the resurrection beyond what was fitting. For this reason too a young man appeared, able to strike them with awe by his stature and to put fear into them, and mingling brightness with the fearful through the whiteness of his robe, as at a feast; and so that they should not be frozen with dread, he speaks to them rather sharply, teaching them by what he said not to be curiously disposed after so many sights, but rather to stand firm in what they had seen. For go, he says, tell His disciples and Peter (the disciples, as having often disbelieved; and Peter, as having come to the tomb a second time with the same curiosity as you) that He goes before you into Galilee; there you shall see Him, as He said to you (Mark 16:7): to you the women, having appeared late on the Sabbath, as it began to dawn towards the first day of the week, as Matthew wrote (Matt. 28:1). For He is never found to have said to the disciples that after the rising He would appear to them in Galilee; unless indeed someone will cite what Matthew and Mark wrote, that after the mystical supper, when they had gone out to the Mount of Olives after singing a hymn, it was said by the Saviour somewhat thus: But after I am raised up, I will go before you into Galilee (Matt. 26:32; Mark 14:28).

Ἐξελθοῦσαι δὲ ἐκ τοῦ μνήματος αἱ Μαρίαι καὶ ἡ Σαλώμη, τρόμῳ καὶ ἐκπλήξει συνεχόμεναι, φυγάδες ἐγένοντο, καὶ οὐδενὶ οὐδὲν εἶπον· Ἐφοβοῦντο γὰρ, τοῦτο μὲν διὰ τὸ φοβερὸν τοῦ νεανίσκου, τοῦτο δὲ διὰ τὸ τὴν ἡμέραν ἤδη προελθεῖν, καὶ τοὺς Ἰουδαίους, ὡς εἰκὸς, φονῶντας ἄνω καὶ κάτω περινοστεῖν. Ἐν μὲν τοῖς ἀκριβεστέροις ἀντιγράφοις τὸ μετὰ Μάρκον

And having gone out from the tomb, the Marys and Salome, gripped by trembling and amazement, took to flight, and said nothing to anyone; for they were afraid (Mark 16:8): partly because of the fearfulness of the young man, partly because the day had already advanced, and the Jews, as was likely, were roaming up and down bent on murder. In the more accurate copies, then, the [Gospel] according to Mark

Editors' notes and page, col. 644

Page

running head: [S.] GREGORII NYSSENI 644 (left edge truncated)
marginal letters: A ‹ἡμῖν τὸν λίθον, τῶν Ἰουδαίων›; B ‹τος ἐξ ἐναντίας, ὡς ὁ Ματθαῖος›; C ‹παιδεύων αὐτὰς δι' ὧν ἔλεγε›; D ‹σαι, ὑπὸ τοῦ Σωτῆρος εἰρημένον›
old-edition numerals: (none)

PG 46:645

Εὐαγγέλιον μέχρι τοῦ, Ἐφοβοῦντο γὰρ, ἔχει τὸ τέλος. Ἐν δέ τισι πρόσκειται καὶ ταῦτα· Ἀναστὰς δὲ πρωῒ πρώτη Σαββάτων ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, ἀφ' ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. Τοῦτο δὲ ἐναντίωσίν τινα δοκεῖ ἔχειν πρὸς τὰ ἔμπροσθεν ἡμῖν εἰρημένα. Τῆς γὰρ ὥρας τῆς νυκτὸς ἀγνώστου τυγχανούσης, καθ' ἣν ὁ Σωτὴρ ἀνέστη, πῶς ἐνταῦθα ἀναστῆναι πρωῒ γέγραπται; Ἀλλ' οὐδὲ ἐναντίον φανήσεται τὸ ῥητὸν, εἰ μετ' ἐπιστήμης ἀναγνωσόμεθα. Καὶ γὰρ ὑποστίξαι χρὴ συνετῶς, ἀναστὰς δὲ, καὶ οὕτως ἐπαγαγεῖν, Πρωῒ Σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, ἵνα τὸ μὲν Ἀναστὰς, ἔχῃ τὴν ἀναφορὰν συμφώνως τῷ Ματθαίῳ πρὸς τὸν προλαβόντα καιρόν· τὸ δὲ, Πρωῒ, πρὸς τὴν τῇ Μαρίᾳ γενομένην ἐπιφάνειαν ἀποδοθείη, πρώτη σὺν τῇ ἄλλη Μαρίᾳ, καὶ πάλιν μόνη θεασαμένη τὸν Κύριον· πρωῒ γάρ ἐστιν ἅπαν τὸ διάστημα, τὸ μετὰ τὴν τῶν ἀλεκτρυόνων βοήν. Τεσσάρων τοίνυν ὄντων καιρῶν, καὶ τοσούτων ἀφίξεων, καθ' ἃς αἱ γυναῖκες ἐπὶ τὸ μνῆμα ἦλθον, ἕκαστον εὐαγγελιστὴν ἕνα καιρὸν ᾠκονόμησε γράψαι τὸ Πνεῦμα τὸ ἅγιον. Καὶ ὁ μὲν Ματθαῖος, τὰς ὀψὲ Σαββάτων παραγενομένας ἐπὶ τὸ μνῆμα ἱστόρησε, καὶ ἄγγελον ἕνα καταβεβηκότα ἐξ οὐρανοῦ καὶ τὸν λίθον ἀποκυλίσαντα· ὁ δὲ Ἰωάννης, Μαρίαν τὴν Μαγδαληνὴν ἐληλυθέναι μόνην ἐν τῷ σκότει πρὸ τῆς ἕω συγγέγραφε, καὶ δύο ἀγγέλους ἔνδον τοῦ τάφου θεάσασθαι· Λουκᾶς δὲ, ἄλλας κατὰ ταὐτὸν τὸν ὄρθρον· Μάρκος δὲ, ἑτέραν ἀνίσχοντος ἡλίου, συναναμεμιγμένων τινῶν καὶ τῶν ἤδη παραγενομένων. Καὶ ταῖς μὲν δύο ἄνδρας ἐπιστάντας αὐταῖς· ταῖς δὲ καθήμενον ἐν τοῖς δεξιοῖς νεανίσκον ἰδεῖν· στολαῖς δὲ ἅπαντας ἠμφιεσμένους λευκαῖς. Ὥστε δύνασθαί τινα κατὰ τὴν τῶν καιρῶν τάξιν τὰ παρ' ἑκάστου γεγραμμένα συνθέντα, μίαν ἁρμονίαν καὶ ἓν σῶμα πάσης τῆς ἱστορίας ἐργάσασθαι· καθάπερ ἑνὸς τὸ πᾶν γεγραφότος καὶ οὐ πολλῶν. Εἰ μὲν γὰρ μιᾶς ἀφίξεως τῶν γυναικῶν ἐν ἑνὶ καιρῷ γενομένης οἱ τέσσαρες ἐμνημόνευσαν, καὶ οὐ τοὺς αὐτοὺς εἶπον ἀγγέλους ἐπιφανῆναι, ἢ μίαν καὶ τὴν αὐτὴν ἐπιφάνειαν, ἤγουν ὀπτασίαν, ἅπαντες εἰπόντες, ταύτην ἔφασαν ἐν διαφόροις γεγενῆσθαι καιροῖς, οὐχ ἑνὸς μνημονεύσαντες ἕκαστος χρόνου, διαφωνίας εἶχε μέμψιν ὁ λόγος. Εἰ δὲ καὶ οἱ καιροὶ διάφοροι καὶ τὰ πρόσωπα, καὶ αἱ τῶν ἐπιφανέντων ὄψεις οὐχ αἱ αὐταὶ (τοῦ Θεοῦ βουληθέντος διὰ πολλῶν τρόπων πιστώσασθαι τὸ ἄπιστον θαῦμα τῆς ἀναστάσεως) καὶ τὸ τῷ ἄλλῳ μὴ λεχθὲν ἕτερος ἱστόρησεν εὐαγγελιστής· πῶς οὐκ ἔστιν ἡ διήγησις ὅλη καθαρὰ καὶ ἐλευθέρα πάσης λαβῆς;

Gospel has its end at the words, for they were afraid. But in some these words are also added: Now when He was risen early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven devils (Mark 16:9). This seems to involve some contradiction with what we said earlier. For since the hour of the night at which the Saviour rose is unknown, how is it written here that He rose early? But the saying will not appear contradictory either, if we read it with understanding. For one must punctuate intelligently after "Now when He was risen", and then go on thus: Early on the Sabbath He appeared first to Mary Magdalene; so that "when He was risen" refers, in agreement with Matthew, to the earlier time, while "early" is assigned to the appearance made to Mary, who first with the other Mary, and again alone, beheld the Lord; for the whole interval after the crowing of the cocks is "early". There being, then, four times, and as many arrivals at which the women came to the tomb, the Holy Spirit so ordered it that each evangelist should write of one time. Matthew recorded the women who came to the tomb late on the Sabbath, and one angel come down from heaven and rolling away the stone; John wrote that Mary Magdalene came alone in the dark before dawn, and saw two angels inside the tomb; Luke, other women at the same deep dawn; Mark, another arrival at sunrise, with some of those who had already come mingled among them. And some saw two men standing by them; others a young man sitting on the right side; and all were clad in white garments. So that one who puts together what was written by each according to the order of the times can make a single harmony and one body of the whole history, as though one had written the whole and not many. For if the four had recorded one arrival of the women at one time, and had not said that the same angels appeared; or if, all speaking of one and the same appearance, that is, vision, they had said it took place at different times, each not recording one time, the account would have incurred the reproach of discord. But if both the times and the persons are different, and the sights of those who appeared are not the same (God having willed to confirm by many means the incredible wonder of the resurrection), and one evangelist recorded what was not told by another, how is the whole narrative not pure and free from every handle for attack?

Ἐπειδὴ δὲ πολλῶν Μαριῶν ἐν τοῖς Εὐαγγελίοις φέρεται μνήμη, τρεῖς εἶναι τὰς πάσας γινώσκειν

And since mention of many Marys is made in the Gospels, [one must] know that there are three in all

Editors' notes and page, col. 645

Footnotes

(27) ‹anchor: qui lapidem revolvisset› · call in col 646

Matth. XXVIII, 1 sqq.

Matthew 28:1 ff.

(printed under page 329)

(28) ‹anchor: monumentum vidisse› · call in col 646

Joan. XX, 1 sqq.

John 20:1 ff.

(printed under page 329)

(29) ‹anchor: circa ipsum diluculum› · call in col 646

Luc. XXIV, 1 sqq.

Luke 24:1 ff.

(printed under page 329)

(30) ‹anchor: ad monumentum fuissent› · call in col 646

Marc. XVI, 1 sqq.

Mark 16:1 ff.

(printed under page 329)

Footnotes

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

Joan. XIX, 25.

John 19:25.

(32-33) ‹anchor: not visible in the page-foot crop› · call in col (not visible) Matth. XVI, 19; Luc. II, 48.

Matthew 16:19; Luke 2:48.

(printed under page 330)

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

Marc. VI, 3.

Mark 6:3.

(printed under page 330)

(35) ‹anchor: apparituros esset› · call in col 647

Matth. XXVII, 7.

Matthew 27:7 [as printed; the promise is Matthew 28:7].

(printed under page 330)

(36) ‹anchor: undecim congregatis› · call in col 647

Luc. XXIV, 36 sqq.

Luke 24:36 ff.

(printed under page 330)

(37) ‹anchor: Pax vobis› · call in col 647

Joan. XX, 21 sqq.

John 20:21 ff.

(printed under page 330)

Page

running head: 647 S. GREGORII NYSSENI (truncated at image edge)
marginal letters: A beside Latin line ‹debemus: quas Joannes comprehensim›; B ‹Deipara et appellabatur et nominabatur›; C ‹scivisset, perdita forsitan fuisset›; D ‹visus sit Jerosolymis quoque›
old-edition numerals: (none)

PG 46:648

ὀφείλομεν, ἃς ὁ Ἰωάννης συλλήβδην ἠρίθμησε φήσας· Εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ, ἡ μήτηρ αὐτοῦ, καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, Μαρία ἡ τοῦ Κλεόφα καὶ Μαρία ἡ Μαγδαληνή. Μαριὰμ γὰρ τὴν Ἰακώβου, καὶ Ἰωσῆ μητέρα παρὰ τοῖς ἄλλοις εὐαγγελισταῖς ὠνομασμένην, τὴν Θεοτόκον εἶναι, καὶ οὐχ ἄλλην, πεπιστεύκαμεν. Καθάπερ γὰρ διὰ τὴν οἰκονομίαν καὶ τῷ ἐπισκιασθῆναι τὸν θεῖον τόκον, καὶ μὴ φανερωθῆναι τοῖς μιαιφόνοις Ἰουδαίοις παρ' αὐτὸ τὸ μέλλειν ἐπὶ τὴν παστάδα ἄγεσθαι τὴν Παρθένον ἐκ Πνεύματος ἁγίου συλλαβεῖν ἀναγέγραπται· ὡς ἄνδρα ταύτης χρηματίσαι τὸν Ἰωσὴφ, καὶ πατέρα τοῦ Ἰησοῦ· τὸν αὐτὸν τρόπον τοῦ Ἰωσῆ καὶ τοῦ Ἰακώβου παίδων ὄντων τοῦ τέκτονος Ἰωσὴφ, παιδικὴν ἀγόντων τὴν ἡλικίαν ἐκ προηγησαμένων γάμων καὶ προτετελευτηκυίας γυναικὸς, μήτηρ ἡ Θεοτόκος προσηγορεύετό τε καὶ ὠνομάζετο. Ταῦτά τοι καὶ βλασφημοῦντες κατὰ τοῦ Σωτῆρος ἔλεγον οἱ Ἰουδαῖοι· Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαρία, καὶ οἱ ἀδελφοὶ αὐτοῦ, Ἰάκωβος, καὶ Ἰωσῆ, καὶ Σίμων, καὶ Ἰούδας; Καὶ διὰ τοῦτο ὁ μὲν Ἰωάννης, καὶ παρὰ τῷ σταυρῷ ἑστῶσαν, οἷα δὴ μετὰ παῤῥησίας θεολογῶν, ἐκ τῆς ἀληθείας αὐτῆς μητέρα τοῦ Ἰησοῦ προσηγόρευσεν· οἱ δὲ λοιποὶ τῶν εὐαγγελιστῶν τὰ πολλὰ περὶ τὴν οἰκονομίαν ἀσχοληθέντες, οἰκονομικῶς αὐτὴν μητέρα Ἰακώβου καὶ Ἰωσῆ προσηγόρευσαν (οὗτοι γὰρ ἦσαν οἱ πρῶτοι καὶ ἐπίσημοι παῖδες τοῦ Ἰωσήφ)· τοῦτο δηλοῦντος τοῦ λόγου σαφῶς, ὅτι μετὰ ταύτης τῆς οἰκονομίας, καὶ τῆς ἐντεῦθεν ὑπονοίας, ἀκινδύνως ἡ Μαρία τῷ σωτηρίῳ πάθει παρῆν. Εἰ γὰρ παρθένος ὑπεγινώσκετο τοῖς πολλοῖς, ὑπὸ τῶν βασκάνων Ἰουδαίων ἀπώλετο ἄν. Ἔστι δὲ αὐτὴν παρὰ τοῖς εὐαγγελισταῖς καὶ τοῦ ἑνὸς μόνου τῶν παίδων τοῦ Ἰωσὴφ ὠνομασμένην εὑρεῖν Μαρίαν τὴν Ἰακώβου, καὶ Μαρίαν τὴν Ἰωσῆ. Ὁ δὲ Μάρκος, Ἰακώβου τοῦ μικροῦ καὶ Ἰωσῆ μητέρα αὐτὴν εἶπεν, ἐπείπερ ἦν ἄλλος Ἰάκωβος ὁ τοῦ Ἀλφαίου, διὰ τοῦτο μέγας, ὅτι τοῖς ἀποστόλοις τοῖς δώδεκα συνηρίθμητο. Ὁ γὰρ μικρὸς οὐκ ἦν αὐτοῖς ἐναρίθμιος.

whom John counted together, saying: Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene (John 19:25). For Mary the mother of James and of Joses, named by the other evangelists, we have believed to be the Mother of God and no other. For just as, by the divine ordering, so that the divine birth should be overshadowed and not made manifest to the murderous Jews, it is recorded that the Virgin conceived of the Holy Spirit at the very moment when she was to be led to the bridal chamber, so that Joseph was styled her husband and the father of Jesus; in the same way, since Joses and James were sons of Joseph the carpenter, still of childish age, from a former marriage and a wife who had died before, the Mother of God was called and named their mother. This indeed is why the Jews too, blaspheming against the Saviour, said: Is not this the carpenter's son? Is not His mother called Mary, and His brethren James, and Joses, and Simon, and Jude? (Matt. 13:55). And for this reason John, as one speaking of God with boldness, called her who stood by the cross, from the truth itself, the mother of Jesus; while the rest of the evangelists, occupied for the most part with the divine ordering, by that ordering called her the mother of James and Joses (for these were the first and notable sons of Joseph); the account showing clearly that by means of this ordering, and the supposition arising from it, Mary was present without danger at the saving Passion. For if she had been suspected by the many of being a virgin, she would have perished at the hands of the malicious Jews. And one may find her named among the evangelists as the mother of only one of the sons of Joseph too: Mary the mother of James, and Mary the mother of Joses. And Mark called her the mother of James the Less and of Joses, since there was another James, the son of Alphaeus, called great for this reason, that he was numbered with the twelve apostles; for the Less was not numbered among them.

Ἐκεῖνο δὲ ἄν τις εἰκότως ἐπαπορήσειεν, πῶς ὁ Σωτὴρ ὑποσχόμενος τοῖς μαθηταῖς, τοῦτο μὲν καὶ διὰ τῶν ἀγγέλων, τοῦτο δὲ καὶ διὰ τῆς οἰκείας φωνῆς, ὅτι εἰς τὴν Γαλιλαίαν ἀφικόμενος ὀφθήσεται, ἐφάνη τὴν ἐπαγγελίαν καὶ ἐν Ἱερουσαλὴμ πληρῶν. Κατὰ μὲν τὸν Λουκᾶν ἐν αὐτῇ τῇ ἡμέρᾳ τῆς ἀναστάσεως συνηθροισμένοις τοῖς ἕνδεκα· κατὰ δὲ τὸν Ἰωάννην, καὶ ἐν αὐτῇ καὶ ἐν τῇ ὀγδόῃ ἡμέρᾳ ποιεῖται τὴν ἐπιφάνειαν, στὰς ἐν μέσῳ, καὶ λέγων, Εἰρήνη ὑμῖν, καὶ τῷ Θωμᾷ ψηλαφᾷν ἐνδιδοὺς ἑαυτόν. Ἀλλὰ τοῦτο φιλανθρώπου φιλοτιμίας πλοῦτον παρίστησιν, οὐ ψεύδους ἔχει κατηγορίαν. Οὐ γὰρ εἶπεν, Ἐν τῇ Γαλιλαίᾳ με ὄψονται μόνον, οὔτε μὴν ἐν Ἱερουσαλὴμ φανεὶς, οὐχ ὤφθη κατὰ τὴν Γαλιλαίαν ὡς ἐπηγγείλατο (τοῦτο γὰρ ἦν τὸ τοὺς οἰκείους ψεύσασθαι λόγους)· εἰ δὲ καὶ ἐν Ἱερουσαλὴμ ἀποκεκλεισμένοις ἐν δωματίῳ

But one might reasonably raise this further question: how the Saviour, having promised the disciples, partly through the angels and partly by His own voice, that He would be seen when He had come into Galilee, appeared fulfilling the promise in Jerusalem too. According to Luke, He makes His appearance on the very day of the resurrection to the eleven gathered together (Luke 24:33–36); according to John, both on that day and on the eighth day, standing in the midst and saying, Peace be to you, and giving Himself to Thomas to touch (John 20:19–27). But this displays the wealth of His loving generosity; it does not carry a charge of falsehood. For He did not say, They shall see Me in Galilee only; nor, having appeared in Jerusalem, was He not seen in Galilee as He had promised (for that would have been to make His own words false); but if He appeared in Jerusalem also to those shut in a room

Editors' notes and page, col. 648

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διὰ τὸν φόβον τῶν Ἰουδαίων ἐπεφάνη δεομένοις τῆς αὐτοῦ παρουσίας, καὶ τὴν ἐπαγγελίαν ἐπλήρωσεν ἐν τῇ Γαλιλαίᾳ φανεὶς, ἐκφυγεῖν ἔστι πᾶσαν κατηγορίαν, ἀμφότερα γινόμενα φιλανθρώπως ἅμα καὶ ἀληθῶς. Ἐμοὶ δὲ δοκεῖ πολλὴν ἔμφασιν ἔχειν τὸ εἰρημένον παρὰ τῷ Ματθαίῳ περὶ τῶν μαθητῶν, τὸ, Ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται. Πολλῶν γὰρ αὐτοῖς ἔσεσθαι ἐπιφανειῶν, πρὸς μίαν ὡς ἐξαίρετον παρὰ τὰς ἄλλας ἀποβλέπει τὰ τῆς ἐπαγγελίας, καθ' ἣν ἔμελλεν αὐτοῖς ἐπὶ τοῦ ὄρους φανήσεσθαι. Τότε γὰρ προσεληλυθόσιν αὐτῷ καὶ προσκεκυνηκόσι, τινῶν ἀμφιβαλλόντων, μετ' ἐξουσίας ἔφη θεοπρεποῦς, Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς. Ἃ γὰρ εἶχε φυσικῶς ὡς Θεὸς, ταῦτα λέγεται λαμβάνειν ὡς γενόμενος ἄνθρωπος οἰκονομικῶς. Διὸ καὶ ἔλεγε· Δόξασόν με σὺ, Πάτερ, παρὰ σεαυτῷ τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. Εἰ γὰρ μὴ εἶχεν αὐτὴν ἰδίαν ὡς Θεὸς, τῶν ἀδυνάτων ἦν αὐτὸν ταύτην, ὡς ἀλλοτρίαν λαβεῖν, τοῦ Θεοῦ καὶ Πατρὸς διὰ τοῦ Προφήτου λέγοντος, Τὴν δόξαν μου ἑτέρῳ οὐ δώσω. Καὶ ἐπιφέρει λοιπὸν τὰ ῥήματα, δι' ὧν ἔμελλον τὴν οἰκουμένην ὅλην σαγηνεύειν, καὶ ἐν οἷς ἐστιν ἅπαν τὸ τῆς εὐσεβείας μυστήριον. Πορευθέντες γὰρ, φησὶ, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν. Καὶ προστίθησι λοιπὸν τὰ τὸ τέλος τῶν ῥημάτων τούτων καὶ τὴν ἔκβασιν ἐγγυώμενα· Καὶ ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος. Ἀμήν. Διὰ ταῦτα ἔλεγεν· Ἀπαγγείλατε τοῖς ἀδελφοῖς μου, ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται. Πρὸς ταύτην τὴν ὄψιν, ὡς ἰδίαν τινὰ καὶ ἐξαίρετον, ὡς ἔφην, ἀποτεινόμενος, ἣν αὐτοῖς μᾶλλον καὶ δι' ἑτέρων ῥημάτων προεμήνυεν, ἃ τοῖς εὐαγγελικοῖς γράμμασιν οὐκ ἐμφέρεται. Εἰ γὰρ μὴ τοῦτο ἦν, οὐκ ἂν εἶπεν ὁ Ματθαῖος· Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος, οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς· οὐδαμοῦ τῶν Εὐαγγελίων ἐπὶ τοῦ ὄρους ὑποσχομένου τοῦ Κυρίου ποιεῖσθαι τὴν ἐπιφάνειαν. Ἐπεὶ πρὸ ταύτης τῆς θέας τῆς ἐν τῷ ὄρει, καὶ ἐπὶ τῆς θαλάττης αὐτοῖς τῆς Τιβεριάδος, ἥτις ἐστὶ τῆς Γαλιλαίας, ἐφάνη τὸν ἀριθμὸν οὖσιν ἑπτά· Πέτρῳ καὶ Θωμᾷ, καὶ Ναθαναὴλ, καὶ τοῖς υἱοῖς Ζεβεδαίου, καὶ ἄλλοις δύο τῶν μαθητῶν, ὡς Ἰωάννης συνέγραψεν. Ἀλλὰ πρὸς τὸ ὄρος ἀπέβλεπεν, Οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς, τὸ, Κἀκεῖ με ὄψονται, δηλαδὴ θεοπρεπῶς ἐντελλόμενος, Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Καὶ γὰρ οὐδὲ ἀπὸ σκοποῦ μοι δοκεῖ τὸ ἐν τῷ ὄρει τῆς Γαλιλαίας καὶ μὴ ἑτέρωθί που ταῦτα εἰρῆσθαι τὰ ῥήματα. Γαλιλαία γὰρ, ἡ Κατακυλιστὴ τῇ Ἑλλάδι γλώττῃ ἑρμηνεύεται. Διὸ καὶ Γελγὲλ ὁ τροχὸς ὀνομάζεται. Καθάπερ οὖν ἐξ ὄρους ὑψηλοῦ

on account of the fear of the Jews, He appeared to those who needed His presence, and He fulfilled the promise by appearing in Galilee; so one can escape every accusation, both things being done at once in love for man and in truth. But to me what is said in Matthew about the disciples seems to carry much significance, namely: That they go into Galilee, and there they shall see Me. For though there were to be many appearances to them, the promise looks to one as singled out beyond the others, the one in which He was to appear to them on the mountain. For then, when they had come to Him and worshipped Him, while some doubted, He said with a power befitting God: All power is given to Me in heaven and on earth. For what He had by nature as God, this He is said to receive by the economy, as having become man. Wherefore He also said: Glorify Thou Me, Father, with Thyself, with the glory which I had before the world was, with Thee. For if He had not had it as His own as God, it would have been among things impossible for Him to receive it as another's, since God the Father says through the Prophet: My glory I will not give to another. And He then adds the words by which they were to draw the whole inhabited world into the net, and in which lies the whole mystery of godliness. For, He says, Going, make disciples of all the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to keep all things whatsoever I have commanded you. And then He adds what guarantees the fulfilment of these words and their outcome: And behold, I am with you all the days, even to the consummation of the age. Amen. For this reason He said: Tell My brethren that they go into Galilee, and there they shall see Me. He was directing them to this sight as something particular and singled out, as I said, which He had foretold to them more fully also in other words, which are not set down in the Gospel writings. For if this had not been so, Matthew would not have said: But the eleven disciples went into Galilee, to the mountain where Jesus had appointed them; whereas nowhere in the Gospels does the Lord promise to make His appearance on the mountain. For before this sight on the mountain He had appeared to them also at the sea of Tiberias, which is in Galilee, when they were seven in number: to Peter and Thomas, and Nathanael, and the sons of Zebedee, and two others of the disciples, as John has recorded. But the words "And there they shall see Me" looked to the mountain Where Jesus had appointed them, when, plainly in a manner befitting God, He commanded: Going, make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. And indeed it seems to me not beside the purpose that these words were spoken on the mountain of Galilee and not somewhere else. For Galilee is interpreted in the Greek tongue as "the rolling-down"; wherefore also Gelgel is named "the wheel". Just as, then, from a high mountain

Editors' notes and page, col. 649

Footnotes

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

Matth. XXVIII, 7.

Matthew 28:7.

(printed under page 331)

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

ibid. 18.

Ibid. [Matthew 28], verse 18.

(printed under page 331)

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

Joan. XVII, 5.

John 17:5.

(printed under page 331)

Footnotes

(41) ‹anchor: alteri non dabo› · call in col 650

Isa. XLII, 8.

Isaiah 42:8.

(printed under page 331)

(42) ‹anchor: quae praecepi vobis› · call in col 650

Matth. XXVIII, 19, 20.

Matthew 28:19–20.

(printed under page 331)

(43) ‹anchor: ibi me videbunt› · call in col 650

ibid. 7.

Ibid. [Matthew 28], verse 7.

(printed under page 331)

(44) ‹anchor: constituerat eis Jesus› · call in col 650

ibid. 16.

Ibid. [Matthew 28], verse 16.

(printed under page 331)

Footnotes

(45) ‹anchor: not visible in the page-foot crop› · call in col (not visible)

Act. I, 4, 5.

Acts 1:4–5.

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(46) ‹anchor: tollebatur in coelum› · call in col 651

Luc. XXIV, 51.

Luke 24:51.

(printed under page 332)

(47) ‹anchor: a dextris Dei› · call in col 651

Marc. XVI, 19.

Mark 16:19.

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τοῦ Σωτηρίου στόματος προενεχθέντα ταῦτα τὰ ῥήματα, δίκην τροχοῦ κατὰ τῆς οἰκουμένης ἐκυλίσθη, καὶ πᾶσαν ἐπέδραμεν· καὶ ἐβαπτίσθησαν ἅπαντες, καὶ τὰ ἔθνη καὶ πόλεις, Εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος.

these words, brought forth from the Saviour's mouth, rolled like a wheel down over the inhabited world and ran over the whole of it; and all were baptized, both the nations and the cities, In the name of the Father and of the Son and of the Holy Spirit.

Ἀλλὰ τούτων ἀκούσαντες τῶν ῥημάτων οἱ μαθηταὶ, πρὸς οὐδὲν ἔθνος ἐπορεύθησαν εὐθέως, ἀλλ' ἔμενον ἐν Ἱερουσαλὴμ μέχρι τῆς Πεντηκοστῆς, ἀναμένοντες τὴν ἐνδημίαν τοῦ ἁγίου Πνεύματος, ἥτις αὐτοῖς ἐν πυρίναις ἐπεφοίτησε γλώσσαις. Οὕτω γὰρ αὐτοῖς ἐπὶ τεσσαράκοντα ἡμέρας διαφόρως φαινόμενος καὶ συναυλιζόμενος, ᾗ φησιν ἐν ἀρχῇ τοῦ βιβλίου τῶν Πράξεων ὁ Λουκᾶς Ἐνετέλλετο καὶ παρήγγελλε λέγων, Ἀπὸ Ἱεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ Πατρὸς, ἣν ἠκούσατέ μου, ὅτι Ἰωάννης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν Πνεύματι ἁγίῳ. Καλῶς δὲ ἄγαν τὸ μὴ χωρίζεσθαι, τουτέστι μὴ μακρὰν ἀφίστασθαι, μηδὲ πόρρω γίνεσθαι, καὶ οὐκ εἶπε μὴ ἐξιέναι τὸ παράπαν τῆς Ἱερουσαλήμ. Πῶς γὰρ ἔμελλε τοῦτο εἰπεῖν, ὁ προστάξας αὐτοῖς εἰς τὴν Γαλιλαίαν ἐλθεῖν; Καὶ τὸ εἰρημένον δὲ ἐν τῷ τέλει τοῦ Εὐαγγελίου τῷ Λουκᾷ· Καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς, διέστη ἀπ' αὐτῶν, καὶ ἀνεφέρετο εἰς τὸν οὐρανόν. Ὁμοίως δὲ καὶ τὸ παρὰ τῷ Μάρκῳ γεγραμμένον· Ὁ μὲν οὖν Κύριος μετὰ τὸ λαλῆσαι αὐτοῖς, ἀνελήφθη εἰς τὸν οὐρανὸν, καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ· νοητέον ἐν τῇ τεσσαρακοστῇ ἡμέρᾳ γεγενῆσθαι, κατὰ τὸ ἐν ταῖς Πράξεσιν ἱστορημένον. Ἃ γὰρ ἐπιτεμόντες ἐν Εὐαγγελίοις εἰρήκασι, ταῦτα τῷ πλάτει τῆς ἱστορίας ἐξαπλοῦται καὶ σαφηνίζεται. Ταῦτά ἐστι τὰ τοῖς εὐαγγελικοῖς ἀναγνώσμασι τῆς Κυριακῆς νυκτὸς περιεχόμενα, καὶ θορυβεῖν τὸν ἀγνοοῦντα δυνάμενα, ἃ καὶ ὡς χρέος ὑμῖν κατεθέμεθα· ὑμεῖς δὲ τίνα ποιεῖν ὀφείλετε τούτων ἀκούοντες, ἐρυθριῶ λέγειν, τὸν ἐπὶ τὰς θέας δρόμον καὶ τὴν λύσσαν τῶν πολλῶν λογιζόμενος. Παράσχοι δὲ ἡμῖν ὁ Κύριος δύναμιν, εἰς τὸ ἐκκλίνειν ἀπὸ κακοῦ, καὶ ποιεῖν ἀγαθὸν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ· ᾧ ἡ δόξα καὶ τὸ κράτος σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

But when the disciples had heard these words, they did not go at once to any nation, but remained in Jerusalem until Pentecost, awaiting the coming of the Holy Spirit, Who visited them in tongues of fire. For thus, appearing to them in various ways over forty days and dwelling with them, as Luke says at the beginning of the book of the Acts, He commanded and charged them, saying: Not to depart from Jerusalem, but to wait for the promise of the Father, which you have heard from Me; for John indeed baptized with water, but you shall be baptized in the Holy Spirit. And very well put is "not to depart", that is, not to go far away nor to be at a distance; and He did not say not to go out of Jerusalem at all. For how was He to say this, He Who had commanded them to come into Galilee? And what is said at the end of the Gospel by Luke: And it came to pass, while He blessed them, He parted from them, and was carried up into heaven; and likewise what is written in Mark: So then the Lord, after He had spoken to them, was taken up into heaven, and sat at the right hand of God, must be understood to have taken place on the fortieth day, according to what is narrated in the Acts. For what they have said in abridgement in the Gospels is unfolded and made clear in the breadth of the history. These are the things contained in the Gospel readings of the Lord's night, which can trouble one who does not know them, and which we have laid down for you as a debt; but what you ought to do on hearing them I blush to say, when I consider the rush to the shows and the madness of the many. But may the Lord grant us strength to turn aside from evil and to do good, by the grace and love for man of our Lord and God and Saviour Jesus Christ, to Whom be the glory and the might with the Holy Spirit, now and always and to the ages of ages. Amen.

ΛΟΓΟΣ Γʹ

ORATION III

Εἰς τὸ ἅγιον Πάσχα, καὶ περὶ τῆς ἀναστάσεως, ἐλέχθη τῇ μεγάλῃ Κυριακῇ.

On holy Pascha, and on the resurrection; delivered on the great Lord's Day.

Οἱ πένητες τῶν ἀνθρώπων, φιλέορτοί τε καὶ προθύμῳ τῇ ψυχῇ, καὶ γαύρῳ τῷ σχήματι, τὰς πανηγύρεις κατασπαζόμενοι, κἂν ἑαυτοῖς μὴ ἐπαρκῶσιν εἰς τὴν σπουδαζομένην φαιδρότητα, παρὰ τῶν οἰκείων καὶ γνωρίμων πᾶσαν πολυτέλειαν ἐρανιζόμενοι, ἀνενδεεῖς ἑαυτοὺς εἰς τὴν προκειμένην χρείαν παρασκευάζουσιν. Ὅπερ δοκῶ πρὸς τὴν παροῦσαν ἡμέραν πάσχειν ἐγώ. Οὐδὲν γὰρ ἔχων μεγαλοπρεπὲς ἐν ταῖς

Poor men who love festivals, welcoming the solemn assemblies with an eager soul and a proud bearing, even if they are not sufficient of themselves for the splendour they strive after, gather every costly thing by contribution from their kinsfolk and acquaintances, and so make themselves lacking in nothing for the need at hand. This is what I think I too am experiencing with regard to the present day. For having nothing magnificent in

Editors' notes and page, col. 652

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old-edition numerals: (none)

PG 46:653

προκειμέναις εὐφημίαις παρ' ἐμαυτοῦ συντελεῖν πρὸς τὴν ἱερὰν ᾠδὴν, ἣν ἀρτίως ᾔσαμεν, καταφεύξομαι. Ἐκεῖθεν δὲ, ταῖς ἀφορμαῖς χρησάμενος, ἀποτίσω τὸ χρέος τῇ Γραφικῇ λέξει προσυφήνας καὶ τὰ ἐμὰ, εἴ τινα ἄρα καὶ τυγχάνει παρὰ τῷ πένητι δούλῳ τῆς εἰς τὸν Δεσπότην εὐχαριστίας ἐγκώμια. Ἔλεγε τοίνυν ἀρτίως ὁ Δαβὶδ, καὶ ἡμεῖς μετ' ἐκείνου· Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν, πάντες οἱ λαοί. Πάντα τὸν ἐξ Ἀδὰμ ἄνθρωπον πρὸς τὸν ὕμνον καλεῖ, μηδένα καταλιμπάνων ἔξω τῆς κλήσεως· ἀλλὰ τοὺς Ἑσπερίους, τοὺς Ἑῴους, τοὺς παρ' ἑκάτερα, εἴ τις ἄρκτου γείτων καὶ τῆς μεσημβρίας ἔνοικος, ὁμοῦ πάντας δημαγωγεῖ τῷ ψαλμῷ. Καὶ ἀλλαχοῦ μὲν ἀπὸ μέρους τισὶ τῶν ἀνθρώπων προσδιαλέγεται, ἢ τοὺς ὁσίους καλῶν, ἢ τοὺς παῖδας πρὸς ὕμνον ἐγείρων· ἐπὶ δὲ τοῦ παρόντος ἔθνη καὶ λαοὺς τῷ ψαλτηρίῳ συνάγει. Ὅταν γὰρ, κατὰ τὸν Ἀπόστολον, παρελύθη τὸ σχῆμα τοῦ κόσμου τούτου, βασιλεὺς δὲ καὶ Θεὸς ἐπεφάνη πᾶσιν ὁ Χριστὸς, πᾶσαν ψυχὴν ἄπιστον πληροφορήσας, καὶ γλῶσσαν βλάσφημον χαλινώσας, στήσῃ δὲ Ἑλλήνων τὴν ματαιότητα, καὶ Ἰουδαίων τὴν πλάνην, καὶ τῶν αἱρέσεων τὴν ἀδάμαστον γλωσσαλγίαν· τότε δὴ, τότε πάντα τὰ ἔθνη καὶ οἱ ἀπ' αἰῶνος λαοὶ ὑποκύψαντες, ἄμαχον τὴν προσκύνησιν ἀναπέμψουσιν, καὶ θαυμαστή τις ἔσται συμφωνία δοξολογίας, τῶν μὲν ὁσίων συνήθως ὑμνούντων, τῶν δὲ ἀσεβῶν, ἐξ ἀνάγκης ἱκετευόντων. Καὶ τότε ἀληθῶς ὁ ἐπινίκιος ὕμνος συμφώνως παρὰ πάντων ᾀσθήσεται, καὶ τῶν κρατηθέντων καὶ τῶν νικησάντων· τότε καὶ ὁ τῆς ταραχῆς ὑπαίτιος ὁ τὴν τοῦ Δεσπότου φαντασθεὶς ἀξίαν, μαστιγίας οἰκέτης ὀφθήσεται πᾶσι, παρ' ἀγγέλων πρὸς τὴν τιμωρίαν συρόμενος, καὶ πάντες οἱ τῆς ἐκείνου κακίας ὑπηρέται καὶ συνεργοὶ, ταῖς πρεπούσαις κολάσεσι καὶ δίκαις ὑποβληθήσονται· εἷς δὲ φανήσεται βασιλεὺς καὶ κριτὴς, κοινὸς Δεσπότης παρὰ πάντων ὁμολογούμενος· ἡσυχία δὲ ἔσται κατεσταλμένη, ὥσπερ ὅταν ἄρχοντος ἐπὶ βήματος καθημένου, ὁ μὲν κῆρυξ ὑποσημαίνῃ τὴν σιωπὴν, οἱ λαοὶ δὲ καὶ ὄψιν καὶ ἀκοὴν συντείναντες, τὴν τῆς δημηγορίας ἀκρόασιν ἀναμένωσιν. Διὰ τοῦτο, Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν, πάντες οἱ λαοί. Αἰνέσατε ὡς δυνατὸν, ἐπαινέσατε ὡς φιλάνθρωπον· ὅτι πεσόντας καὶ νεκροὺς ὄντας αὖθις ἐζωοποίησε, καὶ τὸ πονῆσαν σκεῦος ἀνενεώσατο πάλιν, καὶ τὴν ἐν τοῖς τάφοις τῶν λειψάνων ἀηδίαν εἰς ζῶον ἄφθαρτον φιλανθρώπως ἐμόρφωσε, καὶ ψυχὴν τὴν πρὸ τεσσάρων χιλιάδων ἐτῶν καταλιποῦσαν τὸ σῶμα, ὡς ἐκ μακρᾶς ἀποδημίας, εἰς ἰδίαν οἰκίαν ἐπανήγαγεν, οὐδὲν ἀπὸ χρόνου καὶ λήθης ξενιζομένην πρὸς τὸ ἴδιον ὄργανον, ἀλλὰ θᾶττον ἐπ' αὐτὸ χωροῦσαν, ἢ ὄρνις ἐπὶ τὴν καλιὰν τὴν οἰκείαν καθίπταται.

I shall take refuge in the holy song which we have just sung, to contribute from myself to the eulogies set before us. And using the starting-points from there, I shall pay the debt, weaving into the words of Scripture my own things too, whatever praises of thanksgiving to the Master there may happen to be with His poor servant. David, then, said just now, and we with him: Praise the Lord, all ye nations; praise Him, all ye peoples. He calls to the hymn every man descended from Adam, leaving no one outside the calling; but the Westerners, the Easterners, those on either side, whoever is neighbour to the north and whoever dwells in the south, all of them together he leads as a people by the psalm. And elsewhere he converses with some men in part, either calling the holy ones, or rousing the children to a hymn; but on the present occasion he gathers nations and peoples with the psaltery. For when, according to the Apostle, the fashion of this world has been dissolved, and Christ has appeared to all as King and God, having fully persuaded every unbelieving soul and bridled the blaspheming tongue, and has stopped the vanity of the Greeks, and the error of the Jews, and the untamed loquacity of the heresies: then indeed, then all the nations and the peoples from the beginning of the age, bowing down, will send up a worship that none can resist, and there will be a wondrous concord of glorification, the holy singing hymns as is their custom, and the ungodly supplicating of necessity. And then truly the hymn of victory will be sung in concord by all, both by the conquered and by the conquerors; then too the author of the tumult, who fancied for himself the dignity of the Master, will be seen by all as a slave worthy of the whip, dragged by angels to punishment, and all the ministers and fellow-workers of his wickedness will be subjected to fitting punishments and penalties; and one will appear as King and Judge, confessed by all as the common Master; and there will be a composed stillness, as when, a magistrate being seated on the tribunal, the herald signals silence, and the peoples, straining both sight and hearing, await the hearing of the public address. Therefore: Praise the Lord, all ye nations; praise Him, all ye peoples. Praise Him as mighty, praise Him as loving man; for He has made alive again those who had fallen and were dead, and has renewed once more the vessel that had suffered, and in His love for man has formed the loathsomeness of the remains in the tombs into an incorruptible living being, and has brought back the soul which had left the body four thousand years before, as from a long journey abroad, to its own house, the soul being in no way estranged by time and forgetfulness from its own instrument, but going to it more swiftly than a bird flies down to its own nest.

Εἴπωμεν γὰρ τὰ οἰκεῖα τῆς ἑορτῆς, ἵνα ἀκολούθως

For let us speak of the things proper to the feast, so that in due order

Editors' notes and page, col. 653

Footnotes

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

Psal. CXVI, 1.

Psalm 116 (117):1.

(printed under page 333)

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

I Cor. VII, 31.

1 Corinthians 7:31.

(printed under page 333)

Footnotes

(3) ‹anchor: laetemur in ea› · call in col 655

Psal. CXVII, 24.

Psalm 117 (118):24.

(printed under page 334)

Page

running head: 655 S. GREGORII NYSS[ENI] (head cut at the image's right edge)
marginal letters: A, B, C, D printed in the gutter beside the Greek column 656 (A καὶ πρ…; B Χριστὸ[ς]…; C ἑαυτὸν / φούμε[νον]…; D κοινῶν…)
old-edition numerals: (none)

PG 46:656

καὶ προσφυῶς τοῖς πράγμασιν ἑορτάσωμεν. Τὸ γὰρ ἀνοίκειον καὶ ἀλλότριον πρὸς τῷ μηδὲν ὠφελεῖν, ἄτακτόν ἐστι καὶ ἀλλόκοτον, οὐκ ἐν τοῖς περὶ θρησκείας καὶ εὐσεβείας λόγοις, ἀλλὰ καὶ ἐπὶ τῶν ἔξωθεν καὶ τῆς τοῦ κόσμου σοφίας. Τίς γὰρ οὕτως ἀνόητος ἢ ὑπεργέλοιος ῥήτωρ, ὡς κληθεὶς εἰς φαιδρότητα γάμου ἀποστῆναι μὲν τῶν ἁρμοδίων λόγων καὶ γλαφυρῶν συνευπαθούντων ταῖς τῆς πανηγύρεως χάρισι, γοερὰ δὲ μέλη θρηνεῖν καὶ τὰ ἐκ τραγῳδίας κακὰ τῶν παστάδων κατολοφύρεσθαι; ἢ τὸ ἔμπαλιν ἐπιταχθεὶς ἑνὶ τῶν τετελευτηκότων τὰ νενομισμένα τελεῖν, ἐπιλαθέσθαι μὲν τοῦ πάθους, φαιδρύνεσθαι δὲ πρὸς τὸν κατηφείας γέμοντα σύλλογον; Εἰ δὲ ἐν τοῖς ἐγκοσμίοις καλὸν ἡ τάξις καὶ ἐπιστήμη, πολλῷ δήπου πλέον ἐν τοῖς μεγάλοις καὶ οὐρανίοις ἁρμοδιώτερον. Χριστὸς τοίνυν ἀνέστη σήμερον ὁ Θεὸς, ὁ ἀπαθὴς, ὁ ἀθάνατος (καὶ μικρὸν ἐπίσχες ὁ ἐθνικὸς, παρεὶς τὸν προπετῆ γέλωτα, μέχρις ἂν πάντων ἀκούσῃς), οὐ πρὸς ἀνάγκην παθὼν, οὐδὲ τὴν ἐξ οὐρανῶν κάθοδον βιασθεὶς, οὐδὲ τὴν ἀνάστασιν ὡς ἀπροσδόκητον εὐεργεσίαν παρ' ἐλπίδας εὑρὼν, ἀλλ' εἰδὼς πάντων τῶν πραγμάτων τὸ τέλος, καὶ οὕτω τὴν ἀρχὴν ποιησάμενος, ἔχων ἐν ὀφθαλμοῖς τῆς θεότητος τῶν προκειμένων τὴν γνῶσιν, καὶ πρὶν ἐξ οὐρανῶν κατελθεῖν, βλέπων καὶ τῶν ἐθνῶν τὴν ταραχὴν, καὶ τοῦ Ἰσραὴλ τὴν σκληρότητα, καὶ Πιλάτον προκαθήμενον, καὶ Καϊάφαν αὐτῷ τὴν ἐσθῆτα περισπαράσσοντα, καὶ τὸν στασιώδη δῆμον φλεγμαίνοντα, καὶ Ἰούδαν προδιδόντα, καὶ Πέτρον ὑπερμαχόμενον, καὶ μετ' ὀλίγον ἑαυτὸν τῇ ἀναστάσει εἰς δόξαν ἀφθαρσίας μεταμορφούμενον· καὶ πᾶν τὸ μέλλον ἔχων ὑπογεγραμμένον τῇ γνώσει, οὐκ ἀνεβάλετο τὴν εἰς τὸν ἄνθρωπον χάριν, οὐδὲ ὑπερέθετο τὴν οἰκονομίαν· ἀλλ' ὥσπερ οἱ τὸν ἀσθενῆ παρὰ χαράδρας συρόμενον βλέποντες, εἰδότες ὡς ἔστι καὶ βορβόρῳ τοῦ χειμάρρου ἐνειληθῆναι, καὶ τῆς πληγῆς ἀνασχέσθαι τῶν λίθων τῶν συνωθουμένων παρὰ τοῦ ὕδατος, ὅμως διὰ τὸ συμπαθὲς τὸ περὶ τὸν κινδυνεύοντα οὐκ ὀκνοῦσι τὴν εἴσοδον· οὕτω καὶ ὁ φιλάνθρωπος ἡμῶν Σωτὴρ, ἐθελοντὴς ὑβριστικὰ καὶ ἄτιμα κατεδέξατο, ἵνα τὸν ἐξ ἀπάτης ἀπολλύμενον σώσῃ, κατῆλθεν εἰς τὸν βίον, ἐπειδὴ προῄδει καὶ τὴν ἄνοδον ἔνδοξον. Ἀποθανεῖν τῷ ἀνθρωπίνῳ ἑαυτὸν συνεχώρησεν, ἐπειδὴ καὶ τὴν ἔγερσιν προεγίνωσκεν. Οὐ γὰρ ὡς εἷς τῶν κοινῶν ἀνθρώπων, ῥιψοκινδύνως ἐτόλμα τῇ ἀδηλίᾳ τοῦ μέλλοντος ἐπιτρέπων τὴν ἔκβασιν, ἀλλ' ὡς Θεὸς ᾠκονόμει τὸ προκείμενον, ἐπὶ ῥητῷ καὶ ἐγνωσμένῳ τῷ τέλει.

and keep the feast in a manner suited to the facts. For what is unfitting and foreign, besides doing no good, is disorderly and outlandish, not only in discourses on worship and godliness, but also in the outside learning and the wisdom of the world. For what orator is so senseless or so utterly ridiculous that, invited to the brightness of a wedding, he would abandon the fitting and elegant words that share in the delights of the festival, and would sing mournful laments and bewail the evils of tragedy over the bridal chambers? Or, conversely, being charged with performing the customary rites for one of the dead, would forget the sorrow and be cheerful before an assembly full of dejection? But if order and knowledge are good in the things of this world, surely they are much more fitting in great and heavenly things. Christ, then, has risen today, the God, the impassible, the immortal (and hold back a little, you pagan, setting aside your hasty laughter, until you have heard everything), not having suffered under necessity, nor having been forced into the descent from heaven, nor having found the resurrection beyond hope as an unexpected benefit, but knowing the end of all things, and having made the beginning accordingly, having before the eyes of the Godhead the knowledge of what lay ahead; and before coming down from heaven, seeing both the tumult of the nations, and the hardness of Israel, and Pilate presiding, and Caiaphas rending his garment over Him, and the seditious populace inflamed, and Judas betraying, and Peter fighting in His defence, and Himself, shortly after, transformed by the resurrection into the glory of incorruption. And having all that was to come traced out in His knowledge, He did not put off His grace towards man, nor defer the economy; but as those who see a weak man being swept along by a ravine, though they know that it is possible to be entangled in the mire of the torrent and to suffer the blow of the stones driven along by the water, nevertheless, through their compassion for the one in danger, do not shrink from going in: so also our Saviour, the lover of man, willingly accepted outrage and dishonour, that He might save him who was perishing through deceit. He came down into this life, since He foreknew also His glorious ascent. He allowed Himself to die in what was human, since He foreknew also the rising. For He did not, like one of the common men, venture recklessly, entrusting the outcome to the uncertainty of the future, but as God He ordered what lay before Him, with an end stated and known.

Αὕτη τοίνυν ἡ ἡμέρα, ἣν ἐποίησεν ὁ Κύριος· ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ, μὴ μέθαις καὶ κώμοις, μὴ χοροῖς καὶ παροινίαις, ἀλλὰ ταῖς θεοειδέσιν ἐννοίαις. Σήμερον ἅπασαν τὴν οἰκουμένην ἔστιν ἰδεῖν ὡς μίαν οἰκίαν εἰς συμφωνίαν ἑνὸς

This, then, is the day which the Lord has made; let us exult and be glad in it, not with drunkenness and revelling, not with dances and drunken riot, but with godlike thoughts. Today one can see the whole inhabited world, like one house, [gathered] into the concord of one

Editors' notes and page, col. 656

Page

running head: [S.] GREGORII NYSSENI 656 (head cut at the image's left edge)
marginal letters: A καὶ προσφυῶς τοῖς πράγμασιν; B Χριστὸς τοίνυν ἀνέστη; C ἑαυτὸν τῇ ἀναστάσει / φούμενον (letter between the two lines); D κοινῶν ἀνθρώπων
old-edition numerals: (none)
other: The first paragraph ends at τῷ τέλει., followed by full-width lines of the facing Latin; the Greek resumes with Αὕτη τοίνυν. ἀδηλίᾳ: final letter poorly struck (looks like ἀδηλίχ), read as ἀδηλίᾳ. Column ends mid-sentence at ἑνὸς; "[gathered]" in the English supplies the sense pending col. 657.

PG 46:657

πράγματος συγχυθεῖσαν τοῦ κατὰ συνήθειαν πράγματος, μετασκευασθεῖσαν δὲ ἑνὶ συνθήματι εἰς τὴν σπουδὴν τῆς εὐχῆς. Αἱ λεωφόροι τοὺς ὁδοιπόρους οὐκ ἔχουσι· θάλασσα σήμερον ναυτῶν καὶ πλωτήρων ἔρημος· γεωργὸς τὴν σκαπάνην καὶ τὸ ἄροτρον ῥίψας, εἰς τὸ τοῦ ἑορτάζοντος σχῆμα ἐκαλλωπίσατο· αἱ καπηλεῖαι τῆς ἐμπορίας σχολάζουσιν· αἱ ὀχλήσεις ἐλύθησαν, ὡς χειμὼν ἐπιφανέντος ἔαρος· θόρυβοι καὶ ταραχαὶ καὶ ζάλαι τοῦ βίου, τῇ εἰρήνῃ τῆς ἑορτῆς ὑπεξέστησαν· ὁ πένης ὡς πλούσιος καλλωπίζεται· ὁ πλούσιος τῆς συνηθείας περιφανέστερος δείκνυται· ὁ πρεσβύτης ὡς νέος τρέχει πρὸς τὴν μετουσίαν τῆς εὐφροσύνης· ὁ ἀσθενὴς, καὶ τὴν νόσον βιάζεται· τὸ παιδίον τῇ ἐξαλλαγῇ τῆς ἐσθῆτος αἰσθητῶς ἑορτάζει, ἐπειδὴ νοητῶς οὐδέπω δύναται. Ἡ παρθένος ὑπεργάννυται τὴν ψυχὴν, ὅτι τῆς ἰδίας ἐλπίδος λαμπρὰν καὶ οὕτω τιμωμένην τὴν ὑπόμνησιν βλέπει· ἡ ἔγγαμος ὅλῳ τῷ πληρώματι τῆς οἰκίας ἑορτάζουσα χαίρει· νῦν γὰρ αὐτὴ, καὶ ὁ σύνοικος, καὶ οἱ παῖδες, καὶ οἱ οἰκέται, καὶ πάντες ἐφέστιοι ἀγάλλονται. Καὶ ὥσπερ τὸ σμῆνος τῶν μελισσῶν τὸ νέον καὶ ἀρτίτοκον, πρῶτον τῆς καταδύσεως ἢ τῶν καλαθίσκων πρὸς τὸν ἀέρα καὶ τὸ φῶς ἐξιπτάμενον, ἀθρόον ὁμοῦ καὶ συνηγμένον ἑνὶ κλάδῳ δένδρου προσπλάσσεται· οὕτως ἐπὶ ταύτης τῆς ἑορτῆς ὁλόκληρα τὰ γένη πρὸς τὰς ἑστίας συντρέχει. Καὶ ἀληθῶς τῇ μιμήσει πρὸς τὴν μέλλουσαν ἡμέραν ἡ παροῦσα καλῶς ἀναφέρεται. Ἀθροιστικαὶ γὰρ ἀνθρώπων ἀμφότεραι, ἐκείνη τῶν καθόλου, αὕτη τῶν ἐπὶ μέρους· ἵνα δὲ τὸ ἀληθέστερον εἴπωμεν, ὅσον εἰς φαιδρότητα φέρει καὶ εὐθυμίαν, αὕτη τῆς προσδοκωμένης χαριεστέρα, ἐπειδὴ τότε μὲν ἐπάναγκες καὶ τοὺς ὀδυρομένους ὁρᾶσθαι, ὧν αἱ ἁμαρτίαι ἀποκαλύπτονται· νῦν δὲ ἀνεπίδεκτος τῶν σκυθρωπῶν ἐστιν ἡ εὐπάθεια. Ὅ τε γὰρ δίκαιος εὐφραίνεται, καὶ ὁ τὸ συνειδὸς μὴ καθαρεύων ἀναμένει τὴν ἐκ τῆς μετανοίας διόρθωσιν, καὶ πᾶσα ἡ λύπη ἐπὶ τῆς παρούσης ἡμέρας κοιμίζεται· οὐδεὶς δὲ οὕτω κατώδυνος, ὡς ἄνεσιν μὴ εὑρέσθαι τῇ μεγαλοπρεπείᾳ τῆς ἑορτῆς· νῦν ὁ δεσμώτης λύεται· ὁ χρεώστης ἀφίεται· ὁ δοῦλος ἐλευθεροῦται τῷ ἀγαθῷ καὶ φιλανθρώπῳ τῆς Ἐκκλησίας κηρύγματι, οὐ ῥαπιζόμενος ἀσχημόνως κατὰ τῆς παρειᾶς, καὶ πληγῇ τῆς πληγῆς ἀφιέμενος, οὐδὲ ὥσπερ ἐν πομπῇ τῷ δήμῳ δεικνύμενος ἐφ' ὑψηλῷ βήματι, ὕβριν δὲ ἔχων καὶ ἐρυθριασμὸν τὴν ἀρχὴν τῆς ἐλευθερίας· ἀλλ' οὕτω κοσμίως ἀφιέμενος, ὡς γινώσκεται, εὐεργετεῖται καὶ ὁ μένων ἐπὶ τῆς δουλείας ἔτι. Εἰ γὰρ καὶ πολλὰ καὶ βαρέα τὰ ἁμαρτήματα, παραίτησιν ὑπερβαίνοντα καὶ συγγνώμην, αἰδούμενος ὁ Δεσπότης τὸ τῆς ἡμέρας γαληνὸν καὶ φιλάνθρωπον, δέχεται τὸν ἀπερριμμένον, καὶ ἐν τοῖς ἀτίμοις ὁρώμενον, ὡς ὁ Φαραὼ τὸν οἰνοχόον ἐκ τοῦ δεσμωτηρίου. Οἶδε γὰρ ὡς κατὰ τὴν προθεσμίαν τῆς ἀναστάσεως, ἧς καθ' ὁμοιότητα τὴν παροῦσαν τιμῶμεν, χρῄζει καὶ αὐτὸς τῆς ἀνεξικακίας καὶ τῆς ἀγαθότητος τοῦ Δεσπότου, καὶ δανείζων ἐνταῦθα τὸν ἔλεον, προσδοκᾷ τὴν ἀπόδοσιν ἐν καιρῷ. Ἠκούσατε, οἱ δεσπόται; Φυλάξατε τὸν λόγον ὡς ἀγαθὸν, μὴ διαβάλητέ με παρὰ τοῖς δούλοις ὡς ψευδῶς τὴν ἡμέραν ἐγκωμιάζοντα· ἀφέλετε τὴν

thing, released from the business of custom and refashioned by one watchword into eagerness for prayer. The highways have no wayfarers; the sea is today empty of sailors and voyagers; the farmer, throwing down mattock and plough, has adorned himself in the dress of one keeping festival; the taverns are at rest from trade; troubles are dissolved, as winter when spring appears; the uproars and tumults and storms of life have given way to the peace of the feast. The poor man adorns himself like a rich one; the rich man shows himself more splendid than usual; the old man runs like a youth to share in the gladness; the sick man forces even his sickness; the little child keeps the feast in the senses by the change of his clothes, since he cannot yet do so in the mind. The virgin exults exceedingly in soul, because she sees the memorial of her own hope bright and thus honoured; the married woman rejoices, keeping the feast with the whole fullness of her household; for now she, and her husband, and the children, and the servants, and all at the hearth are glad. And as a young, newly hatched swarm of bees, flying out for the first time from its hiding-place or from the baskets into the air and the light, clusters all together and gathered on one branch of a tree, so on this feast whole families run together to their homes. And truly the present day is well referred, by imitation, to the day that is to come. For both gather men together: that one men universally, this one men in part. But to speak more truly, so far as it brings brightness and good cheer, this day is more gracious than the one awaited, since then it will be necessary to see also those who lament, whose sins are uncovered; but now the festive delight admits of nothing gloomy. For the just man rejoices, and he whose conscience is not clean awaits the amendment that comes from repentance, and all grief is laid to sleep on the present day; and no one is so full of pain as not to find relief in the magnificence of the feast. Now the prisoner is loosed; the debtor is released; the slave is set free by the good and humane proclamation of the Church, not struck shamefully on the cheek and released from a blow by a blow, nor shown to the populace as in a procession on a high platform, having outrage and blushing as the beginning of his freedom; but released so decently that, as is well known, even he who still remains in slavery receives a benefit. For even if the sins are many and grievous, passing beyond excuse and pardon, the master, out of reverence for the calm and humanity of the day, receives the one cast out and seen among the disgraced, as Pharaoh did the cupbearer from the prison. For he knows that at the appointed time of the resurrection, after whose likeness we honour the present day, he too has need of the forbearance and the goodness of the Master; and lending mercy here, he expects the repayment in due season. Have you heard, you masters? Keep the word as a good one; do not slander me before the slaves as praising the day falsely; take away the

Editors' notes and page, col. 657

Footnotes

(4) ‹anchor: not visible in the page-foot crop› · call in col (not visible)

I Cor. XV, 32.

1 Corinthians 15:32.

(printed under page 336)

(5) ‹anchor: miserabiliores sumus› · call in col 659

ibid 10.

Ibid. [1 Corinthians 15], verse 10 [as printed; the words quoted are verse 19].

(printed under page 336)

(6) ‹anchor: Paulus docet› · call in col 659

ibid. 52.

Ibid. [1 Corinthians 15], verse 52.

(printed under page 336)

Page

running head: 659 S. GREGORII NYSSENI
marginal letters: A ‹etiam seipsum opus habere›; B ‹victoria celebris et illustris›; C ‹raque animalia marina›; D ‹ctione rursus in aptam›
old-edition numerals: (none)

PG 46:660

λύπην τῶν θλιβομένων ψυχῶν, ὡς ὁ Κύριος τῶν σωμάτων τὴν νέκρωσιν· μεταμορφώσατε τοὺς ἀτίμους εἰς ἐπιτιμίαν, τοὺς θλιβομένους εἰς χαρὰν, τοὺς ἀπαῤῥησιάστους εἰς παῤῥησίαν. Ἐξαγάγετε τῆς γωνίας τοὺς ῥιφέντας, ὡς τάφων· ἐπανθησάτω τὸ τῆς ἑορτῆς κάλλος ὡς ἄνθος τοῖς πᾶσιν. Εἰ γὰρ βασιλέως ἀνθρώπου γενέθλιος ἡμέρα ἀνοίγει δεσμωτήριον, ἡ ἐπινίκιος ἡμέρα Χριστὸς ἀναστὰς οὐκ ἀφήσει τοὺς τεθλιμμένους; Οἱ πτωχοὶ, τὴν ὑμετέραν τροφὸν ἀσπάσασθε· οἱ διεῤῥυηκότες καὶ λελωβημένοι τὰ σώματα, τὴν ἰωμένην ὑμῶν τὰς συμφοράς. Διὰ γὰρ τὴν ἀπὸ τῆς ἀναστάσεως ἐλπίδα καὶ ἀρετὴ σπουδάζεται καὶ κακία μισεῖται, ἐπεὶ ἀναστάσεως ἀνῃρημένης, εἷς παρὰ πᾶσι κρατῶν εὑρεθήσεται λόγος· Φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνήσκομεν.

the grief of afflicted souls, as the Lord [took away] the deadness of bodies; transform the dishonoured into honour, the afflicted into joy, those who have no freedom of speech into freedom of speech. Bring out of the corner those who have been cast aside, as from tombs; let the beauty of the feast blossom for all like a flower. For if the birthday of a human king opens the prison, will not the day of victory, Christ having risen, release those in affliction? You poor, welcome your nurse; you whose bodies are wasted and maimed, [welcome] her who heals your misfortunes. For it is because of the hope that comes from the resurrection that virtue is pursued and vice is hated, since, if the resurrection is done away with, one saying will be found prevailing among all: "Let us eat and drink, for tomorrow we die" (1 Cor. 15:32).

Πρὸς ταύτην βλέπων ὁ Ἀπόστολος τὴν ἡμέραν, τῆς ζωῆς τῆς ἐπικαίρου καταφρονεῖ· ἐπιθυμεῖ δὲ τῆς μελλούσης, ἐξευτελίζων δὲ τὰ ὁρώμενά φησιν· Εἰ ἐπὶ τῇ ζωῇ ταύτῃ ἠλπικότες ἐσμὲν, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν. Διὰ ταύτην τὴν ἡμέραν κληρονόμοι Θεοῦ ἄνθρωποι, καὶ συγκληρονόμοι Χριστοῦ. Διὰ ταύτην τὴν ἡμέραν ὅπερ οἱ σαρκοβόροι ὄρνιθες ἔφαγον πρὸ χιλίων ἐνιαυτῶν μέρος τοῦ σώματος, εὑρεθήσεται μὴ λεῖπον· καὶ ὅπερ κήτη, καὶ κύνες, καὶ τὰ ἐνάλια ζῶα κατεβοσκήθησαν, ἐγειρομένῳ τῷ ἀνθρώπῳ συναναστήσεται· καὶ ὅπερ διέφλεξε πῦρ, καὶ σκώληξ ἐν τάφοις κατεδαπάνησε, καὶ ἁπλῶς πάντα τὰ σώματα, ὅσα μετὰ τὴν γένεσιν ἠφάνισεν ἡ φθορὰ, ἀνελλιπῆ καὶ ἀκέραια δοθήσεται ἐκ τῆς γῆς, καὶ ὡς Παῦλος διδάσκει, ἐν ῥοπῇ ὀφθαλμοῦ τελεσθήσεται ἡ ἀνάστασις. Ῥοπὴ δὲ ὀφθαλμοῦ, ἐπίμυσις βλεφάρων ἐστί. Καὶ τούτου τοῦ τάχους οὐκ ἂν ἕτερον ὀξύτερον γένοιτο· οὐδὲ ἀνθρωπικῶς κατὰ τὴν δύναμιν τὴν σαυτοῦ λογιζόμενος, πόσα διαστήματα χρόνων διαγράφεις ἐν τῇ ψυχῇ σου· πρῶτον, ἵνα τὰ διασαπέντα τῶν ὀστέων καὶ γεωθέντα εἰς τὴν σκληρότητα καὶ λειότητα συμπαγῇ, ἑνωθέντα δὲ ἐκ τῆς θρύψεως πάλιν εἰς ῥυθμὸν ἁρμονίας, καὶ τὴν φυσικὴν συνέλθῃ συνάφειαν. Εἶτα ἐπινοεῖς τὴν τῶν σαρκῶν περίπλασιν, καὶ νεύρων ἀποτεταμένας συνδέσεις, καὶ φλεβῶν καὶ ἀρτηριῶν λεπτοὺς ὀχετοὺς ὑφηπλωμένους τῷ δέρματι· ψυχῶν δὲ ἀμύθητον καὶ ἀναρίθμητον πλῆθος ἔκ τινων ἀποῤῥήτων οἰκήσεων· γνωρίζουσαν δὲ ἑκάστην ὡς ἱμάτιον ἐξαίρετον τὸ ἴδιον σῶμα, καὶ τούτῳ πάλιν ἐνοικοῦσαν ὀξέως, ἀπλανῆ δὲ ἔχουσαν τὴν διάκρισιν κατὰ πλήθους τοσούτου ὁμοφύλων πνευμάτων. Ἐννόησον γὰρ τὰς ἀπὸ Ἀδὰμ ψυχὰς, καὶ τὰ ἀπ' ἐκείνου σώματα πλῆθος τοσούτων οἰκιῶν λυθεισῶν, καὶ οἰκοδεσποτῶν ἐκ μακρᾶς τῆς ἀποδημίας ὑποστρεφόντων, πάντα δὲ παραδόξως τελούμενα· οὔτε γὰρ οἰκία ἀνακτιζομένη βραδύνει, οὔτε ὁ ἔνοικος πλανᾶται καὶ θυραυλεῖ, ζητῶν

Looking towards this day the Apostle despises the life of the moment, but longs for the life to come, and, making light of the things that are seen, he says: "If in this life we have hoped, we are more pitiable than all men" (1 Cor. 15:19). Because of this day men are heirs of God, and joint heirs with Christ. Because of this day whatever part of the body the flesh-eating birds devoured a thousand years before will be found not lacking; and whatever sea monsters and dogs and the creatures of the sea have fed upon will rise together with the man when he is raised; and whatever fire has burned up, and the worm in tombs has consumed, and, in a word, all the bodies that corruption has made to vanish since their coming to be, will be given back from the earth without lack and whole; and, as Paul teaches, the resurrection will be accomplished "in the twinkling of an eye" (1 Cor. 15:52). And the twinkling of an eye is the closing of the eyelids. And nothing could be swifter than this speed; nor are you to reckon in human fashion, according to your own power, how many intervals of time you trace out in your mind: first, that the bones which have rotted and turned to earth may be compacted into hardness and smoothness, and, made one again out of their crumbling, may come together into the measure of harmony and their natural joining. Then you think of the moulding of the flesh around them, and the stretched-out bindings of the sinews, and the fine channels of veins and arteries spread out beneath the skin; and of the untold and numberless multitude of souls [coming] from certain secret dwellings, each one recognizing its own body as a garment set apart for it, and quickly dwelling in it again, and having an unerring discernment amid so great a multitude of spirits of the same kind. For consider the souls from Adam, and the bodies from him, a multitude of so many houses that have been dissolved, and of masters of the house returning from their long absence abroad, and all things accomplished beyond expectation: for neither does the house delay in being rebuilt, nor does the dweller wander about and lodge out of doors, seeking

Editors' notes and page, col. 660

Page

running head: S. GREGORII NYSSENI 660
marginal letters: A ‹λύπην τῶν θλιβομένων ψυχῶν›; B ‹σκομεν.›; C ‹καὶ κύνες, καὶ τὰ ἐνάλια›; D ‹περίπλασιν, καὶ νεύρων›
old-edition numerals: (none)

PG 46:661

ποῦ τὰ ἴδια καὶ ἐξαίρετα· εὐθὺς δὲ ἐπ' αὐτὴν χωρεῖ, ὡσεὶ περιστερὰ πρὸς τὸν ἴδιον πύργον, κἂν πολλοὶ καὶ συνεχεῖς περὶ τὸν αὐτὸν τόπον ὦσιν δι' ὁμοίων σχημάτων ἐκλάμποντες. Πόθεν πάλιν ἡ ἀνάμνησις καὶ ὁ ἀναλογισμὸς τοῦ προτέρου βίου, καὶ ἑκάστης πράξεως ἔννοια, οὕτως ὀξέως συναπαρτιζομένη τῷ ζώῳ πρὸ τοσούτων αἰώνων διαλυθέντι; Καίτοι γε καὶ ἐξ ὕπνου ἄνθρωπος ἀνεγερθεὶς βαθυτέρου, ἐπ' ὀλίγον ἀγνοεῖ ὅστις ἐστὶ καὶ ὅποι διάγει, καὶ τῶν συνήθων ἐπιλανθάνεται, μέχρις ἂν ἡ ἐγρήγορσις τὴν νάρκην ἀποσκεδάσασα, πάλιν τὸ μνημονικὸν καὶ ἐνεργὲς ἀναζωπυρήσῃ. Ταῦτα καὶ τὰ τοιαῦτα τοὺς λογισμοὺς τῶν πολλῶν ὑποτρέχοντα θαύματος ὑπερβάλλοντος πληροῖ τὴν διάνοιαν, συνεισάγει δὲ τὴν ἀπιστίαν τῷ θαύματι. Ἐπειδὴ γὰρ ὁ νοῦς οὐχ εὑρίσκει τῶν ἀπορουμένων καὶ ζητουμένων τὴν λύσιν, οὐδὲ δύναται τὴν ἑαυτοῦ πολυπραγμοσύνην εὑρήσει καὶ καταλύσει προσαναπαῦσαι, χωρεῖ πρὸς ἀπιστίαν λοιπὸν ἐν τῇ ἀσθενείᾳ τῶν ἰδίων λογισμῶν, ἐκβάλλων καὶ ἀθετῶν τὴν τῶν πραγμάτων ἀλήθειαν. Μᾶλλον δὲ ἐπειδὴ ὁδῷ προβαίνων ὁ λόγος πρὸς τὸ συνεχῶς λαλούμενον ἀφίκετο ζήτημα, καὶ τῆς παρούσης ἑορτῆς ὑπόθεσις οἰκεία καὶ συγγενὴς, φέρε μικρὸν εἰς ἀρχὴν πρέπουσαν ἀναγαγόντες τὸ προκείμενον, πληροφορίαν ἐμποιῆσαι πειραθῶμεν τοῖς πρὸς τὰ φανερὰ κακῶς ἀμφιβάλλουσιν. Ὁ τῶν ὅλων δημιουργὸς θελήσας κτίσαι τὸν ἄνθρωπον, οὐχ ὡς εὐκαταφρόνητον ζῶον, ἀλλ' ὡς τιμιώτερον πάντων εἰς τὸ εἶναι παρήγαγε, καὶ τῆς ὑπ' οὐρανὸν κτίσεως ἀνέδειξε βασιλέα. Τοῦτο προελόμενος, καὶ τοιοῦτον ἀπαρτίσας σοφὸν καὶ θεοειδῆ, καὶ πολλῇ κατακοσμήσας τῇ χάριτι, ἆρα μετὰ γνώμης τοιαύτης εἰς τὸ εἶναι παρήγαγεν, ἵνα γεννηθεὶς φθαρῇ, καὶ τελείαν ὑποστῇ τὴν ἀπώλειαν; Ἀλλὰ μάταιος ὁ σκοπὸς, καὶ σφόδρα ἀνάξιον τὴν τοιαύτην ἔννοιαν εἰς Θεὸν ἀναφέρειν. Παιδίοις γὰρ οὕτως ἀπεικάζεται, οἰκοδομοῦσι σπουδῇ, καὶ λύουσι ταχέως τὸ κατασκεύασμα, πρὸς οὐδὲν πέρας εὔχρηστον τῆς διανοίας αὐτῶν καταληγούσης. Πᾶν δὲ τοὐναντίον ἐδιδάχθημεν· ὅτι τὸν πρωτόπλαστον ἀθάνατον ἔκτισεν. Ἐπισυμβάσης δὲ τῆς παραβάσεως καὶ τῆς ἁμαρτίας, εἰς δίκην τοῦ πλημμελήματος τῆς ἀθανασίας ἐστέρησεν· εἶτα ἡ πηγὴ τῆς ἀγαθότητος ὑπερβλύζουσα τὴν φιλανθρωπίαν, καὶ πρὸς τὸ ἔργον ἐπικλασθεῖσα τῶν ἰδίων χειρῶν, σοφίᾳ καὶ ἐπιστήμῃ κατεκόσμησεν, ὃς εἰς τὴν ἀρχαίαν ἡμᾶς εὐδόκησεν ἀνακαινίσαι κατάστασιν.

where his own and particular [dwelling] is; but at once he goes to it, like a dove to its own tower, even though there be many [houses], close together about the same place, shining with like shapes. Again, whence comes the remembrance and the reckoning-up of the former life, and the thought of each deed, so swiftly fitted back to the living being that was dissolved so many ages before? And yet even a man roused from a deeper sleep is for a little while ignorant of who he is and where he is staying, and forgets what is familiar to him, until wakefulness, having scattered the torpor, rekindles once more his power of memory and of action. These things and the like, running beneath the reasonings of the many, fill the mind with surpassing wonder, but bring in unbelief along with the wonder. For since the mind does not find the solution of the things that perplex it and are sought, and cannot bring its own busy curiosity to rest by finding and concluding, it turns at last to unbelief in the weakness of its own reasonings, casting out and setting aside the truth of the facts. Rather, since the discourse, advancing on its way, has arrived at the question that is constantly talked of, and the theme is proper and akin to the present feast, come, let us take the matter back a little to its fitting beginning and try to give full assurance to those who wrongly doubt what is plain. The Creator of all things, having willed to create man, brought him into being not as a contemptible living creature, but as more honourable than all, and showed him forth as king of the creation under heaven. Having chosen this, and having fashioned him so wise and godlike, and having adorned him with much grace, did He then bring him into being with such a purpose, that once born he should perish and undergo utter destruction? But vain is that aim, and it is altogether unworthy to attribute such a thought to God. For thus He is likened to little children, who build with eagerness and quickly pull down what they have built, their mind ending in no useful purpose. But we have been taught the very opposite: that He created the first-formed man immortal. But when the transgression and the sin supervened, in punishment of the offence He deprived him of immortality; then the fount of goodness, overflowing with love for mankind, and moved with compassion towards the work of His own hands, adorned [it] with wisdom and knowledge, He who was well pleased to renew us to our ancient state.

Ταῦτα καὶ ἀληθῆ τυγχάνει, καὶ τῆς περὶ Θεοῦ ὑπολήψεως ἄξια. Προσμαρτυρεῖ γὰρ αὐτῷ μετὰ τῆς ἀγαθότητος καὶ τὴν δύναμιν. Τὸ δὲ ἀπαθῶς ἔχειν καὶ σκληρῶς πρὸς τὰ ἀρχόμενά τε καὶ ποιμαινόμενα, οὐδὲ ἀνθρώπων ἐστὶ χρηστῶν καὶ βελτίστων. Οὕτως ὁ ποιμὴν βούλεται ἐῤῥῶσθαι τὸ ποίμνιον αὐτῷ, καὶ

These things are both true and worthy of the conception [we hold] of God. For it bears witness to Him of power along with goodness. But to be unfeeling and harsh towards those who are ruled and shepherded is not the part even of good and excellent men. So the shepherd wishes his flock to be in health, and

Editors' notes and page, col. 661

Page

running head: 661 IN CHRISTI RESURRECTIONEM (rest of the head cut off at the image edge)
marginal letters: A ‹ποῦ τὰ ἴδια καὶ ἐξαίρετα›; B ‹σκει τῶν ἀπορουμένων›; C ‹βασιλέα. Τοῦτο προελόμενος›; D ‹ἐπιστήμῃ κατεκόσμησεν›
old-edition numerals: (none)
other: On this page the Greek is the LEFT column (661) and the Latin the right (662). The first word of the column, "τῶν", completes ζη- from col. 660 and is set there as ζητῶν. "ὃς εἰς τὴν ἀρχαίαν" set as printed (the Latin renders "donec", as if ἕως); UNSURE whether a misprint. ἐπιστήμῃ: iota subscript not certain at this resolution. Between the two Greek paragraphs the Latin version runs full width across the page; not set.

PG 46:662

Editors' notes and page, col. 662

Page

running head: 663 S. GREGORII NYSSENI
marginal letters: A ‹sibi gregem, ac propemodum›; B ‹rentium cogitatio›; C ‹sint; quomodo pulmo›; D ‹sumus, captum excedentia›
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET. Its last lines run full width across the page foot (Latin).

PG 46:664

σχεδὸν ὑπάρχειν ἀθάνατον· καὶ ὁ βουκόλος παντοδαπαῖς θεραπείαις αὔξει τὰς βοῦς· καὶ τὰς αἶγας διδυμοτόκους ὑπάρχειν ὁ αἰπόλος εὔχεται· καὶ πᾶς ἀγελάρχης ἁπλῶς διαμένειν αὐτῷ καὶ εὐθηνεῖσθαι ποθεῖ τὴν ἀγέλην, πρός τι τέλος εὔχρηστον ἀφορῶν. Τούτου δὲ οὕτως ἔχοντος, καὶ ἐκ τῶν ἀρτίως ἡμῖν εἰρημένων δειχθέντος πρεπωδέστατον ὑπάρχειν τῷ δημιουργῷ καὶ τεχνίτῃ τοῦ γένους ἡμῶν ἀναπλάσαι τὸ φθαρὲν ποίημα, πρόδηλον ὡς οἱ τοῖς ἑξῆς ἀπειθοῦντες οὐκ ἄλλοθέν ποθεν ἀπομάχονται, ἢ διὰ τὸ νομίζειν ἀδύνατον εἶναι τῷ Θεῷ τὸ τεθνηκὸς καὶ διαλυθὲν ἀνεγεῖραι. Νεκρῶν ἀληθῶς καὶ ἀναισθήτων τὸ φρόνημα, τὸ ἀδύνατον καὶ ἀμήχανον ἐπὶ Θεοῦ λογιζομένων, καὶ τὰ τῆς ἰδίας ἀσθενείας ἐπὶ τὴν παντοδύναμον φερόντων μεγαλοπρέπειαν. Ἵνα δὲ λόγοις ἐλεγκτικοῖς τῆς ἀνοίας αὐτῶν καθικώμεθα, ἐκ τῶν γεγονότων καὶ ὄντων ἀποδειχθήτω τὸ μέλλον καὶ ἀπιστούμενον. Ἤκουσας ὅτι ὁ χοῦς ἐπλάσθη, καὶ ἐγένετο ἄνθρωπος. Δίδαξον οὖν με, παρακαλῶ, ὁ πάντα ἀξιῶν τῇ σοφίᾳ τῇ ἑαυτοῦ περιδράσσεσθαι, πῶς ὁ λεπτὸς χοῦς ὁ ἐσκεδασμένος συνήχθη, πῶς ἡ γῆ σὰρξ ἐγένετο, καὶ ἡ αὐτὴ ὕλη, καὶ ὀστέα ἐποίησε, καὶ δέρμα, καὶ πιμελὴν, καὶ τρίχας· πῶς μιᾶς οὔσης τῆς σαρκὸς διάφοροι αἱ ἰδέαι τῶν μελῶν καὶ αἱ ποιότητες καὶ ἁφαί· πῶς ὁ πνεύμων ἁπαλὸς τὴν ἁφὴν, πελιδνὸς τὴν χρόαν· τὸ ἧπαρ στριφ[ν]ὸν καὶ ἐρυθρὸν, ἡ καρδία πεπιλημένη καὶ σκληρότατον μόριον ἐν σαρκὶ, ὁ σπλὴν ἀραιὸς καὶ μέλας· ὁ ἐπίπλους λευκὸς, καὶ δίκτυον ἁλιευτικὸν συμπεπλεγμένον παρὰ τῆς φύσεως. Σκεψώμεθα κἀκεῖνα· πῶς ἡ πρώτη γυνὴ, ἀπὸ μικροῦ μέρους τῆς πλευρᾶς, ὑπέστη ζῶον ὁλόκληρον, ὅμοιον τῷ τελείῳ καὶ πρώτῳ, καὶ τὸ μέρος πρὸς πάντα διήρκεσε καὶ τὸ ὀλίγον τὸ πᾶν συνεστήσατο, ἡ πλευρὰ, ἐγένετο κεφαλὴ, χεῖρες καὶ πόδες, ἐγκάτων σκολιὰ καὶ ποικίλη διάπλασις, σὰρξ, καὶ τρίχες, ὀφθαλμὸς, καὶ ῥὶς, καὶ στόμα, καὶ πάντα ἁπλῶς, ἵνα μὴ μακρὸν ἀπαγάγω τὸν λόγον, πάντα θαυμαστὰ καὶ παράδοξα ἡμῖν τοῖς ὀλίγοις, πρόχειροι δὲ παρὰ Θεῷ τῆς κατασκευῆς οἱ λόγοι καὶ λίαν ὁμολογούμενοι. Πῶς οὖν σωφρονεῖν δόξουσιν οἱ τὴν μὲν μίαν πλευρὰν συγχωροῦντες γενέσθαι ἄνθρωπον, ἀπὸ δὲ ὁλοκλήρου τῆς τοῦ ἀνθρώπου ὕλης ἀπιστοῦντες τὸν αὐτὸν ἀνακτίζεσθαι; Οὐκ ἔστιν, οὐκ ἔστιν ἐπινοίαις ἀνθρωπικαῖς Θεοῦ πολυπραγμονεῖν ἐνεργείας. Εἰ γὰρ πάντα ἦν ἡμῖν καταληπτὰ, οὐκ ἂν κρείττων ἦν ἡμῶν ὁ κρείττων. Τί λέγω περὶ Θεοῦ; Οὐδὲ πρὸς τὰ ἄλογα τῶν ζώων ἐπί τινων δυνάμεων σύγκρισίν τινα ἔχομεν, ἀλλὰ κἀκείνων ἀπολειπόμεθα. Αὐτίκα δρόμῳ μὲν ἡμᾶς ὑπερβάλλονται ἵπποι, καὶ κύνες, καὶ ἄλλα πολλά· δυνάμει δὲ κάμηλοι καὶ ἡμίονοι· σημειώσει δὲ ὁδῶν, οἱ ὄνοι· καὶ τὸ τῆς δορκάδος ὀξυωπὸν ἐν ἡμετέροις ὀφθαλμοῖς οὐχ εὑρίσκεται.

almost immortal; and the cowherd increases his cows by all manner of care; and the goatherd prays that his she-goats may bear twins; and, in a word, every herdsman longs for his herd to last and to thrive, looking to some useful end. This being so, and it having been shown from what we have just said that it is most fitting for the Creator and Craftsman of our race to refashion His work that had been corrupted, it is plain that those who disbelieve what follows fight against it on no other ground than that they think it impossible for God to raise up what has died and been dissolved. Truly the mind of the dead and senseless is theirs, who reckon impossibility and helplessness in the case of God, and carry over the marks of their own weakness to the almighty majesty. But that we may come at their folly with refuting arguments, let what is to come, and is disbelieved, be demonstrated from what has happened and what is. You have heard that the dust was moulded and became a man. Teach me then, I beg you, you who think fit to grasp all things with your own wisdom, how the fine, scattered dust was gathered together, how earth became flesh, and how the same matter made both bones and skin and fat and hair; how, the flesh being one, the forms of the limbs are different, and their qualities and their feel to the touch; how the lung is soft to the touch and livid in colour; the liver firm and red; the heart compressed and the hardest part in the flesh; the spleen loose and black; the caul white, and woven together by nature like a fisherman's net. Let us consider these things too: how the first woman, from a small part of the side, came to be a complete living being, like the perfect and first one, and the part sufficed for all, and the little made up the whole; the rib became head, hands and feet, the winding and varied formation of the entrails, flesh and hair, eye and nose and mouth, and, in a word, all things, so as not to draw out the discourse at length: all things wonderful and beyond expectation to us who are small, but with God the principles of the making are ready at hand and wholly agreed. How then will they be thought to be of sound mind who grant that one rib became a man, but disbelieve that the same man is created anew from the whole matter of the man? It is not possible, it is not possible, to pry into the workings of God with human conceptions. For if all things were comprehensible to us, the greater would not be greater than we. Why do I speak of God? Not even with the irrational animals have we any comparison in certain powers, but we fall short even of them. Thus horses and dogs and many other [animals] outdo us in running; camels and mules in strength; asses in marking the roads; and the keen sight of the gazelle is not found in our eyes.

Editors' notes and page, col. 664

Page

running head: S. GREGORII NYSSENI 664
marginal letters: A ‹σχεδὸν ὑπάρχειν ἀθάνατον›; B ‹τῆς ἀνοίας αὐτῶν καθικώμεθα›; C ‹ψώμεθα κἀκεῖνα›; D ‹ἦν ἡμῖν καταληπτὰ›
old-edition numerals: (none)
other: "στριφ[ν]ὸν" set with Migne's own brackets as printed. The Greek column ends level with the full-width Latin lines at the page foot; no Greek runs full width.

PG 46:665

Διὸ εὐγνωμόνων καὶ σωφρονούντων ἐστὶ πιστεύειν τοῖς παρὰ τοῦ Θεοῦ λεγομένοις· τοὺς δὲ τρόπους καὶ τὰς αἰτίας τῶν ἐνεργειῶν, ὡς ὑπερβαινούσας, μὴ ἀπαιτεῖν. Ἐπεὶ λεχθήσεται ἑνὶ τῶν πολυπραγμόνων· Δεῖξόν μοι τῷ λόγῳ σου τὴν τῶν ὁρωμένων οὐσίωσιν. Εἰπὲ ποίᾳ τέχνῃ τὴν πολύμορφον ταύτην ἐργασίαν ἐδημιούργησεν. Ἂν γὰρ ταῦτα ἐξεύρῃς, εἰκότως ἀμηχανεῖς καὶ ἀσχάλλεις, διότι τὴν τῆς παλιγγενεσίας μετακόσμησιν ἀγνοεῖς, ὁ τῆς γενέσεως τὸν λόγον εἰδώς. Εἰ δὲ ὄναρ σοι ἐκεῖνα καὶ φαντασία, καὶ πανταχόθεν ἡ ἐπίγνωσις ἄπορος, μὴ ἀγανάκτει, εἰ τὸν λόγον τῆς κατασκευῆς ἀγνοῶν, καὶ τὴν διόρθωσιν τοῦ φθαρέντος οὐ συνορᾷς. Ὁ αὐτὸς τεχνίτης ἐστὶ καὶ τῆς πρώτης κτίσεως, καὶ τῆς δευτέρας μετακοσμήσεως. Οἶδεν ὅπως τὸ ἴδιον ἔργον διάλυσιν ὑπομεῖναν συναρμόσει πάλιν εἰς τὴν ἀρχαίαν κατάστασιν. Εἰ σοφίας χρεία, ἡ πηγὴ τῆς σοφίας παρ' ἐκείνῳ· εἰ δυνάμεως, οὐ χρῄζει συνεργοῦ καὶ συλλήπτορος. Οὗτός ἐστιν ὁ κατὰ τὴν φωνὴν τοῦ σοφωτάτου Προφήτου μετρήσας τῇ χειρὶ τὸ ὕδωρ, καὶ τὸν μέγαν καὶ ἄπλετον οὐρανὸν σπιθαμῇ, καὶ τὴν γῆν δρακί. Θεώρησον εἰκόνας, ἐνεργείας σημεῖα παρεχομένας τῆς ἀῤῥήτου δυνάμεως, ἀπόγνωσιν ἐμποιούσας τοῖς λογισμοῖς ἡμῶν, τοῦ μηδὲν δύνασθαι ἄξιον τῆς τοῦ Θεοῦ φύσεως φαντασθῆναι. Παντοδύναμος καὶ ἔστι καὶ λέγεται. Τάχα γὰρ οὐ ζυγομαχήσεις πρὸς τοῦτο, ἀλλὰ δώσεις ὡς συγκεχωρημένον κρατεῖν. Τῷ δὲ πάντα δυναμένῳ, οὐδὲν ἄπορον ἢ ἀμήχανον. Ἔχεις πολλὰ τῆς πίστεως ἐνέχυρα ἀναγκαστικῶς σε συνελαύνοντα πρὸς τὸ συντίθεσθαι τοῖς παρ' ἡμῶν λεγομένοις· πρῶτον μὲν πᾶσαν τὴν ποικίλην καὶ πολυσύνθετον κτίσιν βοῶσαν παντὸς κηρύγματος εὐσημότερον, ὅτι ὁ μέγας καὶ σοφὸς τεχνίτης, ὁ πάντα τὰ βλεπόμενα τεχνησάμενος. Πρὸς δὲ ταύτην προμηθὴς ὢν ὁ Θεὸς, καὶ τὰ τῶν ἀπίστων ψυχάρια πόῤῥωθεν καθορῶν, ἔργῳ τὴν τῶν νεκρῶν ἔγερσιν ἐβεβαίωσεν, πολλὰ σώματα τῶν τετελευτηκότων ψυχώσας. Διὰ τοῦτο Λάζαρος τετραήμερος νεκρὸς τῆς θήκης ἐξήλατο· καὶ τῆς χήρας ὁ μονογενὴς ἀπεδόθη τῇ μητρὶ, ἐκ τῆς κλίνης καὶ τῆς ἐκφορᾶς πρὸς τοὺς ζῶντας ἀναλυθεὶς, καὶ ἄλλοι μυρίοι οὓς ἀπαριθμεῖσθαι νῦν ὀχληρόν. Τί λέγω περὶ τοῦ Θεοῦ καὶ Σωτῆρος, ὁπότε, ἵνα ἐπιπλέον δυσωπηθῶσιν οἱ ἀμφιβάλλοντες, καὶ τοῖς δούλοις αὐτοῦ τοῖς ἀποστόλοις τὴν τοῦ ἐγείρειν νεκροὺς ἐχαρίσατο δύναμιν; Ἔστιν οὖν ἡ ἀπόδειξις ἐναργής. Καὶ διὰ τί, οἱ φιλόνεικοι, πράγματα ἡμῖν παρέχετε, ὡς ἀναποδείκτων λόγων ἐξηγηταῖς; Ὡς εἷς ἠγέρθη, οὕτω καὶ δέκα· ὡς οἱ δέκα, καὶ τριακόσιοι· ὡς τριακόσιοι, καὶ πολλοί. Ὁ γὰρ ἑνὸς ἀνδριάντος τεχνίτης, ἔσται ῥᾳδίως καὶ μυρίων δημιουργός. Οὐκ εἴδετε τοὺς μηχανικοὺς, ὅπως τῶν μεγάλων καὶ ἐξαισίων οἰκοδομημάτων ἐν ὀλίγῳ κηρῷ τὰς μορφὰς καὶ τοὺς τύπους προσαναπλάττουσιν; Καὶ ὁ ἐν τῷ μικρῷ λόγος τὴν αὐτὴν ἔχει δύναμιν ἐν ταῖς πολλαῖς καὶ μεγάλαις κατασκευαῖς. Μέγας ὁ οὐρανὸς, τεχνικὸν τοῦ Θεοῦ δημιούργημα. Ἐπειδὴ δὲ λογικὸν ζῶον ὁ Θεὸς τὸν ἄνθρωπον

Therefore it belongs to the well-disposed and the sober-minded to believe what is said by God, and not to demand the manners and the causes of His workings, since they surpass [us]. For it will be said to one of the busybodies: Show me by your reasoning how the things that are seen came to have being. Tell [me] by what kind of art He fashioned this manifold work. For if you find these things out, you may with reason be at a loss and vexed that you do not know the transformation of the regeneration, you who know the principle of the generation. But if those things are to you a dream and a fancy, and the knowledge of them is on every side beyond reach, do not be indignant if, not knowing the principle of the making, you also fail to perceive the restoring of what has been corrupted. The same Craftsman is [Craftsman] both of the first creation and of the second transformation. He knows how He will fit His own work, which has undergone dissolution, together again into its ancient state. If wisdom is needed, the fount of wisdom is with Him; if power, He has no need of a fellow worker and helper. He it is who, in the words of the most wise Prophet, "measured the water with His hand, and the great and boundless heaven with a span, and the earth with a handful" (Isa. 40:12). Behold images that furnish signs of the working of His unspeakable power, and bring our reasonings to despair of being able to imagine anything worthy of the nature of God. He both is and is called Almighty. For perhaps you will not struggle against this, but will grant that it holds as agreed. But for Him who can do all things nothing is beyond reach or impossible. You have many pledges of faith driving you by necessity to assent to what we say: first, the whole varied and manifold creation, crying out more clearly than any proclamation that [there is] the great and wise Craftsman who devised all the things that are seen. And besides this, God, being provident and seeing from afar the poor little souls of the unbelieving, confirmed the raising of the dead by deed, giving life again to many bodies of the departed. For this reason Lazarus, four days dead, leapt forth from the tomb (John 11:43); and the only son of the widow was given back to his mother, released from the bier and the funeral procession to the living (Luke 7:15); and countless others, whom it would now be wearisome to enumerate. Why do I speak of our God and Saviour, when, so that those who doubt might be put to shame the more, He granted also to His servants the apostles the power of raising the dead? The demonstration, then, is plain. And why, you lovers of strife, do you give us trouble, as though we were expounders of arguments without proof? As one was raised, so also ten; as the ten, so also three hundred; as three hundred, so also many. For the craftsman of one statue will easily be the maker of ten thousand too. Have you not seen how the engineers mould in a little wax the shapes and the models of great and extraordinary buildings? And the principle in the small has the same power in the many and great constructions. Great is the heaven, a work of God's craft. But since God made man a rational living being,

Editors' notes and page, col. 665

Footnotes

(7) ‹anchor: sapientissimi prophetae› · call in col 666

Isa. XL, 12.

Isaiah 40:12.

(7*) ‹anchor: exsiluit e sepulcro› · call in col 666 Joan. XI, 43.

John 11:43.

(printed under page 339)

(8) ‹anchor: matri suae redditus est› · call in col 666

Luc. VII, 15.

Luke 7:15.

(printed under page 339)

Page

running head: 667 S. GREGORII NYSSENI
marginal letters: A ‹fex vel sexcentarum facile›; B ‹dunt. Sed cur haec exposui›; C ‹tur. Inexplicabilis enim›; D ‹in pristinam renovari›
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET. A stretch of the Latin ("erit, contra statim audies ... sunt.") runs full width across the page; Latin, not set.

PG 46:668

ἐποίησεν, ἵνα τῇ καταλήψει τῶν ποιημάτων δοξάσῃ τὸν σοφὸν καὶ εὐμήχανον ποιητὴν, ὄψει τὸ τοῦ ἀστρονόμου σφαιρίον μικρὸν μὲν, ἐν δὲ τῇ χειρὶ κινούμενον τοῦ ἐπιστήμονος οὕτως ὡς οὐρανὸς παρὰ τοῦ Θεοῦ, καὶ τὸ ἐλάχιστον κατασκεύασμα τοῦ μεγάλου δημιουργήματος εἰκὼν γίνεται· καὶ ἐν τοῖς μικροῖς ὁ λόγος ἑρμηνεύει τὰ ὑπέροχα καὶ τὰ τὴν αἴσθησιν ἡμῶν ὑπερβαίνοντα. Ταῦτα δὲ πρὸς τί διῆλθον; ἵνα γινώσκῃς ὅτι κἂν ἐρωτήσῃς με πῶς ἔσται τῶν ἀπ' αἰῶνος σωμάτων ἡ ἀνάστασις, ἀντακούσῃ ταχέως, Πῶς ὁ τετραήμερος ἠγέρθη Λάζαρος; Πρόδηλον γὰρ ὡς τὴν ἐπὶ τῷ ἑνὶ πληροφορίαν, κἂν τοῖς πολλοῖς ὁμοίως σωφρονῶν παραδέξεται. Θεὸν ὑποτιθέμενος τὸν ποιοῦντα, μηδὲν εἴπῃς ἀδύνατον, μηδὲ τῇ σαυτοῦ ἐννοίᾳ καταληπτὴν νομίσῃς τὴν τοῦ ἀκαταλήπτου σοφίαν. Οὔτε γὰρ ἐκείνῳ τι ἄπειρον, καὶ σοὶ τὰ τοῦ ἀπείρου ἀνεξερεύνητα.

so that by comprehending His works he might glorify their wise and resourceful Maker, you will see the astronomer's little sphere, small indeed, yet moved in the hand of the man of science just as the heaven is moved by God; and the least construction becomes an image of the great work of creation, and in small things the principle interprets what is lofty and what surpasses our perception. And to what end have I gone through these things? That you may know that, even if you ask me how the resurrection of the bodies [that have been] from the beginning of the ages will come about, you will quickly hear in reply: How was Lazarus raised on the fourth day? For it is plain that a man of sound mind will accept for the many likewise the full assurance [he has] in the case of the one. Supposing God to be the one who does it, say nothing is impossible, nor think that the wisdom of the Incomprehensible is comprehensible to your own understanding. For neither is anything infinite to Him, and to you the things of the Infinite are unsearchable.

Ὀψόμεθα δὲ τοῦτον τὸν λόγον καλῶς, ἂν πρὸς τοῖς εἰρημένοις καὶ τὸν τρόπον τῆς γενέσεως ἡμῶν δοκιμάσωμεν, οὐ τὸν πρῶτον καὶ πρεσβύτατον ἐκεῖνον τὸν παρὰ Θεοῦ, περὶ οὗ ἐν τοῖς ἔμπροσθεν εἴρηται ταῦτα, ἀλλὰ τὸν μέχρι νῦν ἀκολούθως παρὰ τῆς φύσεως ἐκτελούμενον. Ἄπορος γὰρ οὗτος καὶ λογισμῷ ἀνθρωπίνῳ ἀπρόσιτος. Πῶς γὰρ τὸ σπέρμα οὐσία οὖσα ὑγρὰ καὶ ἄπλαστος καὶ ἀνειδὴς, εἰς κεφαλὴν πήγνυται, καὶ εἰς ἀντικνήμια καὶ πλευρὰς στερεοῦται, καὶ ποιεῖ ἐγκέφαλον ἁπαλὸν καὶ μανὸν, καὶ τὸ περιέχον αὐτὸν ὀστέον οὕτω σκληρὸν καὶ ἀντιτυπὲς, καὶ τὴν ποικίλην τοῦ ζώου κατασκευὴν, ἵνα συντόμως εἴπω, καὶ μὴ παρέλκω λεπτομερῶς ἐπεξιὼν τοῖς καθέκαστα; Ὡς οὖν τὸ σπέρμα ὑπάρχον ἄμορφον ἐν ἀρχαῖς, εἰς σχῆμα τυποῦται, καὶ εἰς ὄγκους ἁδρύνεται, τῇ ἀποῤῥήτῳ τοῦ Θεοῦ κατασκευαζόμενον τέχνῃ· οὕτως οὐδὲν ἀπεικὸς, ἀλλὰ καὶ πάνυ ἀκόλουθον, τὴν ἐν τοῖς τάφοις ὕλην, τὴν ποτε οὖσαν ἐν εἴδει, αὖθις εἰς τὴν παλαιὰν ἀνακαινισθῆναι διάπλασιν, καὶ πάλιν γενέσθαι τὸν χοῦν ἄνθρωπον· ὥσπερ δὴ καὶ τὸ πρῶτον ἐκεῖθεν ἔσχε τὴν γένεσιν. Συγχωρήσωμεν τῷ Θεῷ δύνασθαι τοσοῦτον, ὅσον ὁ κεραμεὺς ἰσχύει· τί γὰρ οὗτος ποιεῖ, λογισώμεθα. Πηλὸν λαβὼν ἄμορφον, εἰς σκεῦος εἰδοποιεῖ, καὶ τοῦτο πρὸς τὴν ἀκτῖνα τὴν ἡλιακὴν προθέμενος ξηραίνει καὶ στερεὸν ἀπεργάζεται. Ἔστι δὲ ἀμφορίσκος, ἢ πίναξ, ἢ πίθος τὸ πλαττόμενον· ἀλλ' ἐμπεσόντος τινὸς ἀτάκτως καὶ ἀνατρέψαντος, συντρίβεται καταπεσὼν, καὶ γίνεται ἀμόρφωτος γῆ. Ὁ δὲ τεχνίτης βουληθεὶς ὀξέως ἐπανορθοῖ τὸ συμβὰν, καὶ πάλιν πηλὸν σχηματίσας τῇ τέχνῃ, οὐδὲν χεῖρον τοῦ ποτε ὄντος ἀπεργάζεται τὸ σκεῦος. Καὶ ὁ μὲν κεραμεὺς οὗτος, μικρὸν τῆς τοῦ Θεοῦ δυνάμεως κτίσμα, ὁ δὲ Θεὸς ἀπιστεῖται ὑπισχνούμενος

We shall see this argument rightly if, in addition to what has been said, we also examine the manner of our generation, not that first and most ancient one from God, about which these things were said above, but the one that is accomplished by nature in due sequence up to now. For this is beyond reach and inaccessible to human reasoning. For how does the seed, being a moist substance, unshaped and formless, set firm into a head, and grow solid into shins and ribs, and make a brain soft and loose-textured, and the bone that encloses it so hard and resistant, and the varied construction of the living creature, to speak briefly and not drag on by going through each thing in detail? As then the seed, being shapeless at the beginning, is moulded into a form and grows into bulk, fashioned by the secret art of God, so it is nothing unlikely, but altogether consistent, that the matter in the tombs, which once had form, should be renewed again into its old shaping, and the dust become a man once more, just as at the first it had its origin from there. Let us grant to God as much power as the potter has; for let us reckon what he does. Taking shapeless clay, he forms it into a vessel, and setting it out to the sun's ray he dries it and makes it firm. And what is moulded is a little jar, or a dish, or a cask; but if something falls on it carelessly and overturns it, it falls and is shattered, and becomes shapeless earth. But the craftsman, if he wishes, quickly sets right what has happened, and, shaping clay again by his art, makes the vessel no worse than it was before. And this potter, a small creature of God's power, [is believed]; but God is disbelieved when He promises

Editors' notes and page, col. 668

Page

running head: S. GREGORII NYSSENI 668
marginal letters: A ‹ἐποίησεν, ἵνα τῇ καταλήψει›; B ‹φίαν. Οὔτε γὰρ ἐκείνῳ›; C ‹ἀνθρωπίνῳ ἀπρόσιτος›; D ‹πρῶτον ἐκεῖθεν ἔσχε›
old-edition numerals: (none)
other: Column opens mid-sentence (subject ὁ Θεὸς τὸν ἄνθρωπον at the foot of col. 665); the English repeats "made man a rational living being" to carry the sense. Column ends on "ὑπ-", split across the break; the rest of the word is in col. 670, not seen here, so only the visible part is set; English "by" is provisional. "[is believed]" in the last English sentence is a supplement for the contrast. Between the two Greek paragraphs the Latin runs full width across the page; not set.

PG 46:669

ἀνακαινίζειν τὸν τεθνηκότα; Πολλῆς ταῦτα τῆς ἀνοίας ἐστί.

to renew the one who has died? These things are of great folly.

Θεωρήσωμεν καὶ τὸ τοῦ σίτου ὑπόδειγμα, ᾧ Παῦλος ὁ πάνσοφος παιδεύει τοὺς ἄφρονας, λέγων, Ἄφρον, σὺ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον, εἰ τύχοι, σίτου, ἤ τινος τῶν λοιπῶν σπερμάτων· ὁ δὲ Θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν. Ἀκριβῶς προσέχωμεν τῇ γενέσει τοῦ σίτου, καὶ τάχα τὸν ἀναστάσεως λόγον διδαχθησόμεθα. Ὁ σῖτος ῥίπτεται εἰς τὴν γῆν. Διασαπεὶς δὲ ἐν τῇ νοτίδι, καὶ ὡς ἂν εἴποι τις τελευτήσας, ἀπολήγει εἴς τινα γαλακτώδη οὐσίαν, ἥτις παγεῖσα μικρὸν, ὀξὺ καὶ λευκὸν γίνεται κέντρον, αὐξηθεῖσα δὲ ὅσον προκύψαι τῆς γῆς, ἐκ τοῦ λευκοῦ πρὸς ἠρέμα χλοαινόμενον μεταβάλλεται. Εἶτα, γίνεται πόα καὶ κόμη τῶν βώλων· ἐφαπλωθεῖσα δὲ αὐτοῖς καὶ σκεδασθεῖσα μετρίως, πολυσχιδῆ κάτωθεν ὑποτρέφει τὴν ῥίζαν, τῷ μέλλοντι βάρει τὴν ὑποβάθραν προευτρεπίζουσα. Καὶ ὥσπερ οἱ ἱστοὶ τῶν πλοίων πλείστοις πανταχόθεν διατείνονται κάλοις, ἵνα πάγιοι μένωσιν ἰσοῤῥόποις ταῖς ὁλκαῖς ἀντισπώμενοι, οὕτως αἱ σχοινοειδεῖς ἀποφύσεις τῆς ῥίζης, ἀντιλαβαὶ τῶν ἀσταχύων γίνονται καὶ ἐρείσματα. Ἐπειδὰν εἰς κάλαμον ὁ σῖτος διαναστῇ, καὶ πρὸς τὸ ὕψος ἐπείγηται, γόνασιν αὐτὸν καὶ κόμβοις ὁ Θεὸς ὑπερείδει, οἷον οἰκίαν τινὰ συνδέσμοις ἀσφαλιζόμενος διὰ τὴν προσδοκωμένην τῆς κόμης βαρύτητα. Εἶτα, τῆς ἰσχύος ἑτοιμασθείσης, τὴν κάλυκα σχίσας, προσάγει τὸν ἄσταχυν. Καὶ πάλιν ἐκεῖ θαύματα κρείττονα. Στοιχηδὸν γὰρ ὁ σῖτος αὐτῷ περιφύεται, καὶ τῶν κόκκων ἕκαστος ἐξαίρετον ἔχει τὴν ἀποθήκην· καὶ τελευταῖοι προβέβληνται οἱ ἀνθέρικες ὀξεῖς καὶ λεπτοὶ, ὅπλα, οἶμαι, κατὰ τῶν σπερμολόγων ὀρνίθων, ἵνα ταῖς ἐκείνων ἀκμαῖς νυττόμενοι, τῷ καρπῷ μὴ λυμαίνωνται. Ὁρᾷς ὅσην εἷς κόκκος διασαπεὶς θαυματουργίαν ἔχει, καὶ μόνος πεσὼν μεθ' ὅσων ἐγείρεται; Ἄνθρωπος δὲ οὐδὲν προσλαμβάνει πλέον· ὃ δὲ εἶχεν ἀπολαμβάνει, καὶ διὰ τοῦτο τῆς γεωργίας τοῦ σίτου, ὁ ἡμέτερος ἀνακαινισμὸς εὐκολώτερος ἀναφαίνεται. Ἐντεῦθεν μετάβηθι πρὸς τὴν ἔννοιαν τῶν δένδρων, ὅπως ὁ χειμὼν αὐτοῖς καθ' ἕκαστον ἔτος ἀντὶ θανάτου γίνεται. Ἀποῤῥύεται γὰρ ἡ ὀπώρα, καὶ τὸ φύλλον πίπτει, καὶ ξηρὰ μένει τὰ ξύλα πάσης χάριτος ἐστερημένα. Ἐπειδὰν δὲ τοῦ ἔαρος ὁ καιρὸς ἐπιλάβοι, ἄνθος αὐτοῖς χαριέστατον ὑπερφύεται, καὶ μετὰ τὸ ἄνθος ἐπιγίνεται τῶν φύλλων ἡ σκέπη, καὶ τότε ὡς εὐειδὲς θέαμα ἀνθρώπων τε τὰς ὄψεις ἐφέλκεται, καὶ ὀρνίθων ᾠδικῶν ἐργαστήρια γίνεται, τοῖς πετάλοις ἐγκαθημένων, καὶ θαυμαστή τις περὶ αὐτὰ χάρις ἐκλάμπει· ὥστε πολλοὶ καὶ οἶκον ἀφῆκαν χρυσῷ κεκοσμημένον, καὶ λίθῳ τῷ Θεσσαλῷ καὶ Δάκωνι, τερπνὴν δὲ μᾶλλον ἑαυτοῖς ἔθεντο τὴν ὑπὸ δένδρα διαγωγήν. Διὸ καὶ ὁ πατριάρχης Ἀβραὰμ ὑπὸ δρυῒ τὴν σκηνὴν ἐπήξατο, οὐκ οἰκίας πάντως ἀπορῶν, ἀλλὰ τῆς ἐπὶ τῶν κλάδων ἐπαγαλλόμενος τέρψεως.

Let us consider also the example of the grain, by which the all-wise Paul instructs the foolish, saying: You fool, what you sow, you do not sow the body that shall be, but bare grain, it may be of wheat, or of some one of the other seeds; but God gives it a body as He willed (1 Cor. 15:36–38). Let us attend closely to the coming-to-be of the grain, and perhaps we shall be taught the account of the resurrection. The grain is cast into the earth. Rotting in the moisture, and, as one might say, having died, it ends in a kind of milky substance, which, having set a little, becomes a sharp white point, and, having grown so far as to peep out of the earth, changes from the white to a gentle green. Then it becomes grass and a head of hair for the clods; and, spread over them and scattered in due measure, it nourishes from beneath a many-branched root, making ready a base for the weight to come. And just as the masts of ships are stretched on all sides with very many ropes, so that they may stay firm, pulled against by equally balanced tensions, so the rope-like offshoots of the root become holds and props for the ears. When the grain has risen up into a stalk and presses on to its height, God supports it with knees and knots, as though securing a house with bonds, because of the expected weight of the head. Then, when its strength has been made ready, He splits the husk and brings forth the ear. And there again are greater wonders. For the grain grows round it in rows, and each of the kernels has its own storehouse; and lastly the sharp and slender beards stand out in front, weapons, I think, against the seed-picking birds, so that, pricked by their points, they may not damage the fruit. Do you see how great a work of wonders one grain has when it has rotted, and with how many it rises, having fallen alone? But man takes on nothing more; he receives back what he had, and for this reason our renewal appears easier than the husbandry of grain. From here pass over to the thought of the trees, how winter becomes for them every year in place of death. For the fruit drops away, and the leaf falls, and the boughs remain dry, bereft of all grace. But when the season of spring takes hold, a most graceful blossom grows out upon them, and after the blossom comes the covering of leaves; and then, as a comely sight, it draws the eyes of men, and becomes a workshop of songbirds that sit among the leaves, and a wonderful grace shines out about them; so that many have even left a house adorned with gold and with Thessalian and Laconian stone, and have rather made for themselves the delightful life beneath the trees. Wherefore the patriarch Abraham too pitched his tent beneath an oak (cf. Gen. 18:1), not at all for want of a house, but exulting in the delight of being among the branches.

Editors' notes and page, col. 669

Footnotes

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

I Cor. XV, 36-38.

1 Corinthians 15:36–38.

(printed under page 341)

Footnotes

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

I Cor. XV, 52.

1 Corinthians 15:52.

(printed under page 342)

(11) ‹anchor: not visible in the page-foot crop› · call in col (not visible)

Matth. XXIV, 31.

Matthew 24:31.

(printed under page 342)

Page

running head: 671 S. GREGORII NYSS[ENI] (cut off at the right)
marginal letters: A ut multi aedes auro et lapide; B explorator operum Dei, doceatque me; C (between) fit, mutationem perpendamus / lum lactentem; D canitiesque paulatim caput dealbat
old-edition numerals: (none)

PG 46:672

Ὁδηγεῖ με πρὸς συγκατάθεσιν τοῦ προκειμένου λόγου καὶ τῶν ἑρπετῶν ἡ ζωή. Νεκροῦται γὰρ ἐκείνων ὥρᾳ χειμῶνος ἡ ζώπυρος δύναμις, καὶ τὸν χρόνον τῶν ἓξ μηνῶν ἐν τοῖς φωλεοῖς κατάκειται, παντελῶς ἀκίνητα. Ἐπειδὰν δὲ ὁ τεταγμένος ἔλθῃ καιρὸς, καὶ βροντὴ κατηχηθῇ τοῦ κόσμου, ὥσπερ τι σύνθημα τῆς ζωῆς τὸν κτύπον δεχόμενα ὀξέως ἀναπηδᾷ, καὶ διὰ μακροῦ τοῦ χρόνου ἐνεργεῖ τὰ συνήθη. Τίς ὁ λόγος οὗτος; Λεγέτω μοι ὁ τῶν πράξεων τοῦ Θεοῦ βασανιστὴς καὶ ἐπιγνώμων, καὶ διδασκέτω με, πῶς βροντὴ μὲν τοὺς ὄφεις διεγείρεσθαι συγχωρεῖ νεκροὺς ὑπάρχοντας, ἀνθρώπους δὲ οὐ δίδωσι ψυχοῦσθαι, τῆς τοῦ Θεοῦ σάλπιγγος ἐξ οὐρανῶν ἐπηχούσης, καθὼς ὁ θεῖος λόγος φησί· Σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἀναστήσονται. Καὶ ἀλλαχοῦ πάλιν σαφέστερον, Καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος φωνῆς μεγάλης, καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς αὐτοῦ.

The life of the creeping things too leads me to assent to the argument before us. For in the season of winter their quickening power is deadened, and for the space of six months they lie in their dens, wholly motionless. But when the appointed time comes, and thunder has sounded through the world, receiving the crash as a kind of signal of life they leap up swiftly, and after a long time carry on their accustomed activities. What is the reason of this? Let the examiner and judge of the deeds of God tell me, and teach me how thunder allows the serpents to be roused though they are dead, yet does not grant to men to be given life when the trumpet of God sounds from the heavens, as the divine word says: For the trumpet shall sound, and the dead shall rise (1 Cor. 15:52). And elsewhere again more clearly: And He shall send His angels with a trumpet of great sound, and shall gather together His elect (Matt. 24:31).

Μὴ τοίνυν ταῖς ἀλλοιώσεσι καὶ τοῖς ἀνακαινισμοῖς ἀπιστῶμεν. Καὶ γὰρ φυτῶν καὶ ζώων διαφόρων ὁ βίος, καὶ αὐτῶν γε τῶν ἀνθρώπων ἡμᾶς ἐκπαιδεύει, ὡς οὐδὲν ἐν ταὐτότητι τῶν ἐν φθορᾷ, καὶ γενέσει, ἐν ἀλλοιώσει δὲ καὶ τροπῇ. Καὶ πρῶτόν γε, εἰ δοκεῖ, τὴν ἐν ταῖς ἡλικίαις ἡμῶν μεταβολὴν καταμάθωμεν· Τὸ παιδίον τὸ ὑπομάζιον, οἷόν ἐστι γνωρίζομεν. Ὀλίγου χρόνου παρελθόντος, τὴν ἑρπυστικὴν λαμβάνει δύναμιν, καὶ οὐδὲν διαφέρει τῶν μικρῶν σκυλάκων, τέτταρσιν ἐρειδόμενον βάσεσιν. Περὶ τὸν τρίτον ἐνιαυτὸν ὄρθιον γίνεται, καὶ φωνὴν ὑποτραυλιζομένην καὶ ψελλιζομένην προΐεται· εἶτα διαρθροῖ τὸν λόγον, καὶ χαρίεν ἀποτελεῖται μειράκιον· ἀπ' ἐκείνης τῆς ἡλικίας πρὸς τὸν ἔφηβον καὶ νεανίσκον ἐκβαίνει· ἰούλου δὲ τὴν παρειὰν καλύψαντος, γενειὰς λάσιος μετ' ὀλίγον, καὶ ἄλλος ἐξ ἄλλου· εἶτα, ἀνὴρ ἀκμάζων, τραχὺς καὶ τληπαθής. Ἐπειδὰν δὲ παρέλθωσι τέσσαρες δεκάδες ἐνιαυτῶν, ἀρχὴ τῆς ὑποστροφῆς καίνει τὴν κεφαλὴν, καὶ ἡ ῥώμη πρὸς ἀσθένειαν ἀποκλίνει, καὶ παραγίνεται τελευταῖον τὸ γῆρας, τέλειος ἀφανισμὸς τῆς ἰσχύος. Κλίνεται δὲ τὸ σῶμα καὶ κυρτοῦται πρὸς γῆν, ὡς οἱ λίαν ὑπερξηρανθέντες τῶν ἀσταχύων, καὶ τὸ λεῖον ἀποτελεῖται ῥυσὸν, καὶ πάλιν βρέφος ὅ ποτε νεανίσκος καὶ ἀριστεὺς, ψελλιζόμενος, ἀνοηταίνων, ἐπὶ χειρῶν καὶ ποδῶν ὁμοίως ἕρπων, ὡς πάλαι. Ταῦτα πάντα τί σοι δοκεῖ; Οὐκ ἀλλοίωσις; Οὐ μεταβολαὶ πολύτροποι; Οὐ διάφοροι καινότητες τὸ θνητὸν ζῶον μεταμορφοῦσαι καὶ πρὸ θανάτου; Ὁ δὲ ὕπνος ἡμῶν καὶ ἡ ἐγρήγορσις, πῶς οὐκ ἂν τῷ σοφῷ γένοιτο διδασκάλιον τοῦ ζητουμένου; Ὁ μὲν γὰρ, εἰκών ἐστι τοῦ θανάτου· ἡ δὲ, τῆς ἀναστάσεως μίμημα. Διὸ καί τινες τῶν ἔξωθεν σοφῶν, ἀδελφὸν προσεῖπον τοῦ θανάτου τὸν ὕπνον, διὰ τὴν ὁμοιότητα τῶν ἀφ' ἑκατέρου συμβαινόντων παθῶν. Λήθη γὰρ ὁμοίως ἐπ' ἀμφοτέρων καὶ ἄγνοια τῶν

Let us not, then, disbelieve alterations and renewals. For the life of plants and of various animals, and indeed of men themselves, teaches us that nothing of what is in corruption and generation stays in sameness, but is in alteration and change. And first, if it seems good, let us learn the change in our ages. The child at the breast: we know what it is like. When a little time has passed, it acquires the power of crawling, and differs in nothing from little puppies, propped on four supports. About the third year it becomes upright, and utters a lisping and stammering voice; then it articulates its speech, and turns out a charming lad; from that age it passes on to youth and young manhood; and when the down has covered the cheek, a shaggy beard follows a little after, and he is one man after another; then a man in his prime, rough and hardy. But when four decades of years have passed, the beginning of the decline [comes, and grey hair] whitens the head, and strength turns aside towards weakness, and old age arrives at last, the complete vanishing of vigour. The body bends and is bowed towards the earth, like the over-dried ears of grain, and what was smooth turns out wrinkled; and he who was once a youth and a champion is a babe again, stammering, witless, creeping on hands and feet alike, as long ago. What do all these things seem to you? Are they not alteration? Are they not changes of many kinds? Are they not various novelties that transform the mortal creature even before death? And our sleep and waking, how should they not be to the wise man a lesson in what is sought? For the one is an image of death, the other an imitation of the resurrection. Wherefore some of the wise men outside also called sleep the brother of death, because of the likeness of the experiences that befall from each. For forgetfulness likewise in both, and ignorance of the

Editors' notes and page, col. 672

Page

running head: [S. G]REGORII NYSSENI 672
marginal letters: A Ὁδηγεῖ με πρὸς συγκατάθεσιν; B στελεῖ τοὺς ἀγγέλους αὐτοῦ; C χρόνου παρελθόντος / ναμιν, καὶ οὐδὲν (letter set between these two lines); D τῶν ἀσταχύων, καὶ τὸ λεῖον
old-edition numerals: (none)

PG 46:673

παρελθόντων καὶ τῶν μελλόντων, καὶ τὸ σῶμα κεῖται ἀναίσθητον, φίλον οὐκ εἰδὸς, ἐχθρὸν οὐ γινώσκον, τοὺς περιεστῶτας καὶ θεωροῦντας μὴ βλέπον, παρειμένον, νεκρὸν, πάσης ἀμοιροῦν ἐνεργείας, οὐδὲν διαφέρον τῶν ἀποκειμένων ἐν τάφοις καὶ θήκαις. Οὕτω τοι συλᾷς ὡς νεκρὸν, εἰ θέλοις, τὸν καθεύδοντα, κενοῖς τὴν οἰκίαν, δεσμὰ προσάγεις, καὶ οὐδεμία τῶν πραττομένων αἴσθησις ἐπιγίνεται. Ὀλίγον δὲ ὕστερον, ὅταν ἀνοχή τις καὶ λώφησις γένηται τοῦ πάθους, ὥσπερ ἄρτι ζωοποιηθεὶς ὁ ἄνθρωπος διανίσταται, κατὰ μικρὸν εἰς συναίσθησιν ἑαυτοῦ καὶ τῶν πραγμάτων ἐρχόμενος, καὶ σχολῇ τὰς ἐνεργείας ἀναλαμβάνων, καὶ οἷον ψυχούμενος τῇ ζωπυρήσει τῆς ἐγρηγόρσεως. Εἰ δὲ ὑφεστῶτος ἔτι τοῦ ζώου καὶ περιόντος τοσαῦται νύκτωρ καὶ μεθ' ἡμέραν ἐκστάσεις, ἀλλοιώσεις, μεταβολαὶ, λῆθαι καὶ μνῆμαι τῷ βίῳ παραπεπήγασι, λίαν ἀνόητον καὶ φιλόνεικον, Θεῷ μὴ πιστεύειν τὸν ἔσχατον ἀνακαινισμὸν ἐπαγγελλομένῳ, τῷ καὶ τὴν πρώτην πλάσιν δημιουργήσαντι. Ὃ δὲ μάλιστα φράττει τοὺς ἀντιλέγοντας, καὶ ἀπιστεῖν παρασκευάζει, τοῦτο πρὸ πάντων, ὡς οἶμαι, τὸ νομίζειν ἀφανισμὸν παντελῆ γίνεσθαι τῶν σωμάτων. Ἔχει δὲ οὐχ οὕτως. Οὐ γὰρ τέλεον ἀφανίζεται, ἀλλὰ διαλύεται εἰς τὰ ἐξ ὧν συνετέθη· καὶ ἔστιν ἐν ὕδατι, καὶ ἀέρι, καὶ γῇ, καὶ πυρί. Τῶν δὲ πρωτοτύπων στοιχείων μενόντων, καὶ τῶν ἀπ' ἐκείνων μετὰ τὴν διάλυσιν ἐκείνοις προσχωρησάντων, ἐν οἷς καθόλου σώζεται καὶ τὰ μέρη· Θεῷ δὲ μάλιστα μὲν εὔπορον ἐξ οὐκ ὄντων δημιουργεῖν (καὶ γὰρ οὕτως ἐν ἀρχαῖς ἔλαβε τὰ πάντα τὴν γένεσιν)· τὸ δὲ ἐξ ἀρχῶν τῶν οὐσῶν γενεσιουργεῖν πολλῷ δήπου ῥᾷστον καὶ εὐκολώτατον. Μὴ τοίνυν τὴν καλὴν ἐλπίδα τῶν ἀνθρώπων ἀνέλωμεν, τὴν ἐπανόρθωσιν τῆς ἀσθενείας ἡμῶν, καὶ τὴν δευτέραν, ὡς ἂν εἴποι τις, γένεσιν τὴν ἐλευθέραν θανάτου, μηδὲ φιληδονίας ὑπερβολῇ τὴν ἀγαθὴν καὶ φιλάνθρωπον τοῦ Θεοῦ ὑπόσχεσιν καθυβρίσωμεν. Ἐμοὶ γὰρ δοκοῦσιν οἱ τῆς προκειμένης ὑποθέσεως ἐναντίοι, ἄνδρες εἶναι κακίας ἑταῖροι καὶ ἀρετῆς ἐχθροὶ, λάγνοι καὶ πλεονέκται, καὶ ἀκρατεῖς ὀφθαλμοῖς, καὶ ἀκοῇ καὶ ὀσφρήσει, καὶ πάσαις ταῖς αἰσθήσεσιν ῥέουσαν ἐπ' αὐτοῖς τὴν ἡδονὴν εἰσδεχόμενοι. Ἐπειδὴ δὲ ὁ τῆς ἀναστάσεως λόγος προκειμένην ἔχει τὴν κρίσιν, καὶ τῶν ἱερῶν βίβλων ἀκούουσι λεγουσῶν διαῤῥήδην, ὡς οὐκ ἀνεύθυνος ἡμῶν ὁ βίος· ἀλλ' ὅταν πρὸς τὴν δευτέραν ἀνακαινισθῶμεν ζωὴν, πάντες παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ, ὡς ὑπ' ἐκείνῳ κριτῇ τὰς πρὸς ἀξίαν ἀμοιβὰς τῶν βεβιωμένων κομίσασθαι· συνειδότες ἑαυτοῖς πράξεις αἰσχίστας, πολλῶν ἀξίας τιμωριῶν, μίσει τῆς κρίσεως ἀναιροῦσι καὶ τὴν ἀνάστασιν. Ὥσπερ οἱ πονηροὶ τῶν δούλων, οἱ τὴν οὐσίαν τοῦ κυρίου δαπανήσαντες, θανάτου δὲ τοῦ δεσπότου καὶ ἀπωλείας ἑαυτοῖς ὑπογράφοντες, καὶ πρὸς τὴν ἰδίαν ἐπιθυμίαν διακένους λογισμοὺς ἀναπλάσσοντες.

past and of the future; and the body lies without sensation, not knowing a friend, not recognizing an enemy, not seeing those who stand around and watch it, slack, dead, without share in any activity, differing in nothing from those laid away in tombs and vaults. So you may rob the sleeper like a dead man, if you wish; you empty the house, you put fetters on him, and no perception of what is being done comes over him. But a little later, when some respite and abatement of the condition comes about, the man rises up as though just made alive, coming little by little to awareness of himself and of things, and slowly taking up his activities again, and as it were given life by the rekindling of wakefulness. But if, while the living creature still subsists and survives, so many trances by night and by day, alterations, changes, forgettings and rememberings are fixed into its life, it is very foolish and contentious not to believe God when He promises the final renewal, He Who also wrought the first fashioning. What most of all bars the way for those who speak against it, and makes them disbelieve, is above all, as I think, the supposing that a complete vanishing of bodies takes place. But it is not so. For the body does not vanish altogether, but is dissolved into the things of which it was compounded; and it is in water, and air, and earth, and fire. And since the primary elements remain, and what came from them has after the dissolution gone back to them, the parts too are preserved in the wholes. And to God it is indeed most easy to create out of things that are not (for so in the beginning all things received their coming-to-be); but to bring into being out of principles that already exist is surely far easier and simplest of all. Let us not, then, do away with the fair hope of men, the restoration of our weakness, and the second birth, as one might call it, the birth free of death, nor through excess of love of pleasure let us insult the good and loving promise of God. For those who oppose the subject before us seem to me to be men who are companions of vice and enemies of virtue, lustful and grasping, and incontinent in their eyes, and admitting the pleasure that flows to them through hearing and smell and all the senses. And since the doctrine of the resurrection has the judgement set before it, and they hear the sacred books saying expressly that our life is not free of account, but that when we are renewed to the second life, we shall all stand before the judgement seat of Christ (cf. Rom. 14:10), so as to receive under Him as Judge the due rewards of the lives we have lived; being conscious in themselves of most shameful deeds, deserving of many punishments, out of hatred of the judgement they do away with the resurrection also. Like the wicked among the servants, who have squandered their lord's substance, and who sketch out for themselves the death and ruin of their master, and fashion empty reckonings to suit their own desire.

Editors' notes and page, col. 673

Footnotes

(12) ‹anchor: not visible in the page-foot crop› · call in col (not visible)

I Cor. XV, 32.

1 Corinthians 15:32.

(printed under page 344)

(13) ‹anchor: in exercitiis suis› · call in col 675

Psal. XIII, 1.

Psalm 13 (14):1.

(printed under page 344)

(14) ‹anchor: divino spiritu raptus› · call in col 675

Ezech. XXXVII, 1 sqq.

Ezekiel 37:1 ff.

(printed under page 344)

Page

running head: 675 S. GREGORII NYSS[ENI] (cut off at the right)
marginal letters: A Verum nemo sanus ita sentiet; B perjurus: manet enim mors; C (not seen, top image only); D (not seen, top image only)
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET. Its first two lines (admodum servi mali ... vana[s]) run across the full page width above the Greek of col. 676; they are Latin and not set.

PG 46:676

Ἀλλ' οὐδεὶς οὕτω φρονήσει τῶν σωφρονούντων. Τί γὰρ ὄφελος δικαιοσύνης, καὶ ἀληθείας, καὶ χρηστότητος, καὶ παντὸς τοῦ καλοῦ; ὑπὲρ τίνος δὲ μοχθοῦσι καὶ φιλοσοφοῦσιν ἄνθρωποι, γαστρὸς ἡδονὴν δουλαγωγοῦντες, καὶ ἀγαπῶντες ἐγκράτειαν, καὶ ὕπνου πρὸς ὀλίγον μεταλαγχάνοντες, καὶ παραταττόμενοι πρὸς χειμῶνα καὶ πνῖγος, εἰ ἀνάστασις οὐκ ἔστιν; Εἴπωμεν πρὸς αὐτὰ, τὰ ῥήματα Παύλου; Φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνήσκομεν. Εἰ ἀνάστασις οὐκ ἔστιν, ἀλλὰ πέρας τοῦ βίου θάνατος, ἄνελέ μοι κατηγορίας καὶ ψόγους· δὸς ἀκώλυτον τῷ ἀνδροφόνῳ τὴν ἐξουσίαν· ἄφες τὸν μοιχὸν μετὰ παῤῥησίας ἐπιβουλεύειν τοῖς γάμοις, τρυφάτω κατὰ τῶν ἐναντίων πλεονέκτης, μηδεὶς ἐπικοπτέτω τὸν λοίδορον, ὀμνύτω συνεχῶς ὁ ἐπίορκος· μένει γὰρ θάνατος καὶ τὸν εὔορκον. Ψευδέσθω ἄλλος ὅσα βούλεται· οὐδεὶς γὰρ τῆς ἀληθείας καρπός. Μηδεὶς ἐλεείτω τὸν πένητα· ἄμισθος γάρ ἐστιν ὁ ἔλεος. Ταῦτα τὰ φρονήματα, χείρονα ποιεῖ τοῦ κατακλυσμοῦ σύγχυσιν· καὶ πάντα μὲν ἐκβάλλει σώφρονα λόγον, πᾶν δὲ νόημα μανικὸν καὶ λῃστρικὸν ἐπιθήγει. Εἰ γὰρ ἀνάστασις οὐκ ἔστιν, οὐδὲ κρίσις· εἰ δὲ κρίσις ἀνῄρηται, καὶ φόβος Θεοῦ συνεκβάλλεται. Ὅπου δὲ φόβος οὐ σωφρονίζει, ἐκεῖ χορεύει μετὰ τῆς ἁμαρτίας ὁ διάβολος. Καὶ λίαν ἁρμοδίως πρὸς τοιούτους ὁ Δαβὶδ ἐκεῖνον ἀνέγραψε τὸν ψαλμόν· Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός. Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασιν. Εἰ ἀνάστασις οὐκ ἔστι, μῦθος ὁ Λάζαρος, καὶ ὁ πλούσιος, καὶ τὸ φρικῶδες χάσμα, καὶ ἡ τοῦ πυρὸς ἄσχετος φλόγωσις, καὶ ἡ διακαὴς γλῶσσα, καὶ ἡ ποθουμένη σταγὼν τοῦ ὕδατος, καὶ ὁ δάκτυλος τοῦ πτωχοῦ. Πρόδηλον γὰρ ὅτι ταῦτα πάντα, τὸ μέλλον ἐξεικονίζει τῆς ἀναστάσεως. Γλῶσσα γὰρ καὶ δάκτυλος, οὐ τῆς ἀσωμάτου μέλη ψυχῆς νοεῖται, ἀλλὰ μέρη τοῦ σώματος. Καὶ μηδεὶς οἰέσθω ταῦτα ἤδη πεπράχθαι, ἀλλὰ προαναφώνησιν εἶναι τοῦ μέλλοντος· ἔσται δὲ τότε, ὅταν ἡ μετακόσμησις, ψυχώσασα τοὺς νεκροὺς, πρὸς τὰς εὐθύνας ἕκαστον τῶν βεβιωμένων ἀναγάγῃ, σύνθετον ὄντα καθὼς πρότερον, καὶ διὰ ψυχῆς καὶ σώματος συνεστῶτα. Ὁ δὲ θεοφορούμενος Ἰεζεκιὴλ, καὶ τῶν μεγάλων ὀπτασιῶν θεωρὸς, πρὸς ποίαν ἄρα διάνοιαν ἐδηγούμενος ἔβλεπε τὸ μέγα καὶ ἀνηπλωμένον ἐκεῖνο πεδίον, τὸ γέμον τῶν ἀνθρωπίνων ὀστέων, καθ' ὧν ἐκελεύετο προφητεύειν; Καὶ σάρκες μὲν ἐκείνοις εὐθὺς περιεφύοντο, τὰ δὲ λελυμένα καὶ ἀτάκτως διεῤῥιμμένα, εἰς τάξιν καὶ ἁρμονίαν ἀλλήλοις συνεκολλᾶτο. Ἢ πρόδηλον, ὡς διὰ τῶν τοιούτων λόγων τὴν τῆς σαρκὸς ταύτης ἀναβίωσιν ἡμῖν ἱκανῶς ὑποδείκνυσιν; Ἐμοὶ δὲ δοκοῦσιν οἱ πρὸς τοῦτον τὸν λόγον ἐριστικῶς ἔχοντες, οὐ δυσσεβεῖς μόνον, ἀλλὰ καὶ παραπαίοντες εἶναι. Ἀνάστασις γὰρ καὶ ἀναβίωσις καὶ μετακόσμησις καὶ πάντα τὰ τοιαῦτα ὀνόματα, πρὸς τὸ σῶμα τὸ τῇ φθορᾷ ὑποκείμενον τοῦ ἀκροωμένου φέρει τὴν ἔννοιαν. Ὡς ἥ γε ψυχὴ αὐτὴ καθ'

But no one of sound mind will think thus. For what profit is there in justice, and truth, and kindness, and everything good? And for what do men toil and practise philosophy, bringing the pleasure of the belly into servitude, and loving self-control, and taking a share of sleep for a short while, and setting themselves in array against winter and stifling heat, if there is no resurrection? Shall we say to them the words of Paul: Let us eat and drink, for tomorrow we die (1 Cor. 15:32)? If there is no resurrection, but death is the end of life, take away for me accusations and reproaches; give the murderer unhindered licence; let the adulterer plot against marriages openly; let the grasping man revel against his opponents; let no one check the reviler; let the perjurer swear continually, for death awaits the man who keeps his oath as well. Let another lie as much as he wishes, for there is no fruit of truth. Let no one show mercy to the poor man, for mercy is without reward. These notions make a confusion worse than the Flood; and they cast out every sober word, and whet every mad and thievish thought. For if there is no resurrection, neither is there judgement; and if judgement has been done away with, the fear of God is cast out along with it. And where fear does not bring men to their senses, there the devil dances together with sin. And very fittingly did David write that psalm against such men: The fool hath said in his heart: There is no God. They are corrupt, and have become abominable in their doings (Ps. 13:1). If there is no resurrection, Lazarus is a fable, and the rich man, and the dreadful chasm, and the unquenchable burning of the fire, and the scorched tongue, and the longed-for drop of water, and the finger of the poor man (cf. Luke 16:19–26). For it is plain that all these things portray beforehand what is to come at the resurrection. For tongue and finger are not understood as members of the bodiless soul, but as parts of the body. And let no one think that these things have already been done, but that they are a proclamation beforehand of what is to come; and it will be then, when the transformation, having given life to the dead, brings each one to give account of the lives they have lived, composite as before and made up of soul and body. And the God-inspired Ezekiel, the beholder of the great visions, to what meaning, then, was he guided when he saw that great and outspread plain, full of human bones, over which he was commanded to prophesy (cf. Ezek. 37:1–10)? And flesh at once grew round them, and what had been loosed and scattered in disorder was joined together with one another into order and harmony. Or is it not plain that through such words he sufficiently shows us the coming to life again of this flesh? Those who are contentiously disposed towards this doctrine seem to me to be not only impious but also out of their wits. For resurrection and return to life and transformation and all such names carry the hearer's thought to the body that is subject to corruption. Since the soul itself, by

Editors' notes and page, col. 676

Page

running head: [S. G]REGORII NYSSENI 676
marginal letters: A Ἀλλ' οὐδεὶς οὕτω φρονήσει; B νατος καὶ τὸν εὔορκον; C καὶ ἡ διακαὴς γλῶσσα; D ἐκελεύετο προφητεύειν / θὺς περιεφύοντο (letter set between these two lines)
old-edition numerals: (none)

PG 46:677

ἑαυτὴν ἐξεταζομένη, οὔποτε ἀναστήσεται, ἐπειδὴ μὴ τελευτᾷ, ἀλλ' ἄφθαρτός ἐστι καὶ ἀνώλεθρος. Ἀθάνατος δὲ ὑπάρχουσα, θνητὸν ἔχει τὸ κοινωνὸν τῶν πραγμάτων· καὶ διὰ τοῦτο παρὰ τῷ δικαίῳ κριτῇ ἐν τῷ καιρῷ τῶν εὐθυνῶν ἐνοικήσει πάλιν τῷ συνεργῷ, ἵνα μετ' ἐκείνου κοινὰς δέξηται τὰς κολάσεις ἢ τὰς τιμάς. Μᾶλλον δὲ ἵνα καὶ πλέον ἡμῖν ὁ λόγος ἀκολουθότερος γένηται, οὕτω σκοπήσωμεν· Τὸν ἄνθρωπον τί φαμεν; τὸ συναμφότερον, ἢ τὸ ἕτερον; Ἀλλὰ πρόδηλον ὡς ἡ συζυγία τῶν δύο χαρακτηρίζει τὸ ζῶον. Οὐ γὰρ προσῆκεν ἐν τοῖς ἀναμφισβητήτοις καὶ γνωρίμοις παρέλκειν. Τούτου δὲ οὕτως ἔχοντος, κἀκεῖνο προσλογισώμεθα, πότερον, ἃ πράττουσιν ἄνθρωποι, οἷον μοιχείαν, φόνον, κλοπὴν, καὶ πᾶν εἴ τι τούτοις ἑπόμενον, ἢ τοὐναντίον, σωφροσύνην, ἐγκράτειαν, καὶ πᾶσαν τὴν ἀντίθετον τῆς κακίας ἐνέργειαν, τῶν δύο φαμὲν ὑπάρχειν ἀποτελέσματα, ἢ τῇ ψυχῇ μόνῃ τὰς πράξεις περιορίζομεν;

being examined on its own, will never rise, since it does not die, but is incorruptible and indestructible. But being immortal, it has a mortal partner in its deeds; and for this reason, before the just Judge at the time of the reckoning, it will dwell again in its fellow-worker, so as to receive together with it the common punishments or honours. Or rather, so that the argument may become still more consistent for us, let us consider it thus. What do we say man is? The two together, or the one of them? But it is plain that the union of the two characterizes the living creature. For it is not fitting to dwell at length on things undisputed and well known. This being so, let us reckon this further: whether we say that what men do, such as adultery, murder, theft, and whatever goes with these, or on the contrary, chastity, self-control, and all activity opposed to vice, are the effects of the two, or whether we confine the deeds to the soul alone?

Ἀλλὰ κἂν οὕτω πρόδηλος ἡ ἀλήθεια. Οὐδαμοῦ γὰρ ἀποσχίζουσα τοῦ σώματος ἡ ψυχὴ, ἢ τὴν κλοπὴν ἐπιτηδεύει, ἢ τὴν τοιχωρυχίαν ἐργάζεται· οὐδ' αὖ μόνη τῷ πεινῶντι τὸν ἄρτον δίδωσιν, ἢ ποτίζει τὸν διψῶντα, ἢ πρὸς τὸ δεσμωτήριον ἀόκνως ἐπείγεται, ἵνα θεραπεύσῃ τὸν δεσμωτηρίῳ κεκακωμένον· ἀλλ' ἐπὶ πάσης πράξεως ἀλλήλοις ἀμφότερα συνεφάπτεται καὶ συναποτελεῖ τὰ γινόμενα. Πῶς τοίνυν τούτων οὕτως ἐχόντων, καὶ κρίσιν τῶν βεβιωμένων ἔσεσθαι συγχωρῶν, ἀποσπᾷς τοῦ ἑτέρου τὸ ἕτερον; Καὶ κοινῶν ὄντων τῶν εἰργασμένων, τῇ ψυχῇ μόνῃ περιορίζεις τὸ δικαστήριον; Εἰ δέ τις ἀκριβὴς γένοιτο δικαστὴς τῶν ἀνθρωπίνων πλημμελημάτων, καὶ σκοπήσειεν ἐπιμελῶς, πόθεν φύονται αἱ πρῶται τῆς ἁμαρτίας αἰτίαι, τάχα πρῶτον ἀτακτοῦν ἐν τοῖς ἐγκλήμασιν εὑρήσει τὸ σῶμα. Ἠρεμούσης γὰρ πολλάκις τῆς ψυχῆς, καὶ γαλήνην ἐχούσης ἀτάραχον, εἶδεν ὁ ὀφθαλμὸς ἐμπαθῶς ἃ μὴ θεάσασθαι βέλτιον ἦν, καὶ τῇ ψυχῇ παραπέμψας τὴν νόσον, εἰς χειμῶνα καὶ κλύδωνα τὴν ἡσυχίαν μετέβαλεν. Ὁμοίως αἱ ἀκοαὶ ἀσχημόνων τινῶν ἢ παροξυντικῶν ἐπακούσασαι λόγων, οἷον διά τινων σωλήνων ἑαυτῶν τὸν τῆς ταραχῆς, ἢ τὸν τῆς ἀκοσμίας βόρβορον τοῖς λογισμοῖς ἐπεισρέουσιν. Ἔστι δὲ ὅτε καὶ ἡ ῥὶς διὰ τῆς αἰσθήσεως καὶ τῶν ἀτμῶν μεγάλα τε καὶ ἀνείκαστα κακὰ διατίθησι τὸν ἔσωθεν ἄνθρωπον. Οἴδασι καὶ χεῖρες διὰ τῆς ἐπαφῆς καρτερᾶς ψυχῆς ἐκθηλύνειν στεῤῥότητα. Καί μοι κατὰ μικρὸν οὕτως ἐπιόντι καὶ σκοπουμένῳ ὑπαίτιον εὑρίσκεται τῶν πολλῶν ἁμαρτιῶν τὸ σωμάτιον. Φέρει δὲ καὶ τοὺς ὑπὲρ ἀρετῆς πόνους, καὶ τοῖς ἀγῶσιν ἐμμοχθεῖ τῶν καλῶν, τεμνόμενον σιδήρῳ, καὶ πυρὶ φλεγόμενον, καὶ ξαινόμενον μάστιξι, καὶ βαρυνόμενον ἀργαλέοις δεσμοῖς, καὶ πᾶσαν ὑπομένον λώβην, ἵνα μὴ προδῷ τὴν ἱερὰν φιλοσοφίαν, ὥσπερ τινὰ πόλιν καλίπυργον κεκυκλωμένην τῷ τῆς κακίας πολέμῳ. Εἰ τοίνυν ἐν κατορθώμασι συμμοχθεῖ τῇ ψυχῇ, καὶ

But even so the truth is plain. For nowhere does the soul, splitting itself off from the body, either practise theft or commit housebreaking; nor again does it alone give bread to the hungry, or give drink to the thirsty, or hasten without shrinking to the prison to tend the one maltreated in prison; but in every deed both lay hold together of one another and accomplish together what is done. How then, these things being so, while granting that there will be a judgement of the lives lived, do you tear the one away from the other? And when the deeds done are common, do you confine the tribunal to the soul alone? But if anyone were to become an exact judge of human offences, and were to consider carefully whence spring the first causes of sin, he would perhaps find the body first in disorder among the charges. For often, when the soul is at rest and has an untroubled calm, the eye has looked with passion on what it were better not to behold, and, passing on the sickness to the soul, has turned its quiet into storm and surge. Likewise the ears, having listened to certain indecent or provoking words, pour in upon the thoughts, as through pipes of their own, the mire of disturbance or of disorder. And there are times when the nose too, through its sense and through vapours, inflicts great and incalculable evils on the inner man. Hands too know how to unman the firmness of a steadfast soul through touch. And as I go through it thus little by little and consider, the poor body is found to be to blame for many sins. But it also bears the toils on behalf of virtue, and labours in the contests for what is good, cut with iron, and burned with fire, and torn with scourges, and weighed down with grievous bonds, and enduring every outrage, so as not to betray the sacred philosophy, like a city with fair towers encircled by the war of vice. If then it labours together with the soul in good deeds, and

Editors' notes and page, col. 677

Footnotes

(15) ‹et mortui resurgent› · call in col 679

I Cor. xv, 52.

1 Corinthians 15:52.

(printed under page 346)

(16) ‹resurrectionem judicii› · call in col 679

Joan. v, 28, 29.

John 5:28–29.

(printed under page 346)

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marginal letters: A tinet adversitatem; B nunquam attigerit; C docet quod sit; D tamenta arcano mysterio
old-edition numerals: (none)
other: FACING LATIN VERSION, NOT SET

PG 46:680

ἐν ἁμαρτήμασιν οὐκ ἀπολιμπάνεται· πόθεν ὁρμώμενος μόνην τὴν ἀσώματον ἐπὶ τὸ δικαστήριον ἄγεις; Ἀλλ’ οὐκ ἔστιν οὔτε δίκαιος οὔτε σωφρονούντων ὁ λόγος. Εἰ μόνη καὶ γυμνὴ διήμαρτε, μόνην καὶ κολάσει· εἰ δὲ φανερὸν ἔχει τὸν συνεργὸν, οὐκ ἀφήσει τοῦτον ὁ κριτὴς δίκαιος ὤν. Ἐγὼ δὲ καὶ τοῦτο τῆς Γραφῆς ἀκούω λεγούσης, ὅτι τοῖς κατεγνωσμένοις ἐπιτεθήσονται δίκαιαι τιμωρίαι, πῦρ, καὶ σκότος, καὶ σκώληξ. Ἃ πάντα τῶν συνθέτων καὶ ὑλικῶν σωμάτων κολάσεις εἰσίν· ψυχῆς δὲ καθ’ ἑαυτὴν οὔποτ’ ἂν ἅψαιτο πῦρ· οὐδ’ ἂν σκότος αὐτὴν λυπήσειεν ἀμοιροῦσαν ὀφθαλμῶν καὶ τῶν βλεπτικῶν ὀργάνων. Τί δ’ ἂν καὶ σκώληξ πράξειε, σωμάτων ὑπάρχων φθαρτικὸς, οὐ πνευμάτων; Καὶ διὰ τοῦτο τοῖς ἀκολούθοις λογισμοῖς πανταχόθεν συνελαυνόμεθα πρὸς συγκατάθεσιν τῆς ἐγέρσεως τῶν νεκρῶν, ἣν τοῖς καθήκουσι χρόνοις ἐκτελέσει ὁ Θεὸς, ἔργοις βεβαιῶν τὰς ἰδίας ἐπαγγελίας. Πιστεύσωμεν τοίνυν τῷ λέγοντι· Σαλπίσει γὰρ, καὶ οἱ νεκροὶ ἀναστήσονται· καὶ πάλιν· Ἔρχεται ὥρα, ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ, καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράσσοντες εἰς ἀνάστασιν κρίσεως. Οὐ γὰρ ὑπισχνεῖται μόνον, ἀλλὰ καὶ τοῖς ἔργοις, οἷς ἐκτελεῖ καθ’ ἡμέραν, διδάσκει σαφῶς ὡς ἔστι παντοδύναμος. Οὔτε γὰρ ἐν ἀρχῇ δημιουργῶν ἔκαμεν, οὔτε μεταμορφῶν ἀπορήσει σοφίας. Τὰ παρόντα θεωρήσωμεν, καὶ τῷ μέλλοντι οὐκ ἀπιστήσομεν. Πάσης γὰρ ἐνεργείας τοῦ Θεοῦ ἀκόλουθον ἐχούσης τὴν ἔκπληξιν, καὶ πολὺ τὸ θαῦμα καὶ ἄφραστον, ὅταν τὰς τῶν πατέρων καὶ προπάππων ὁμοιότητας κατίδωμεν μεταβαινούσας ἀκριβῶς εἰς τὰς τῶν ἀπογόνων μορφὰς, καὶ ἐκμαγεῖα γινομένους τοὺς παῖδας ἀπὸ τῶν προπατόρων. Τότε δὴ τὴν πάνσοφον τέχνην τοῦ ἀριστοτέχνου Θεοῦ καὶ Σωτῆρος ὑπερεκπλήττομαι, πῶς τῶν μήτε ὄντων μήτε φαινομένων ἀρχετύπων αἱ μιμήσεις ἐν ἀποῤῥήτῳ μυστηρίῳ δημιουργοῦνται καὶ ἀναπλάσσονται, ἄλλους τινὰς τοὺς τεθνεῶτας διὰ τῆς ἐνεργείας τῶν τύπων ἐγείρουσαι. Πολλάκις δὲ καὶ πολλῶν ὁμοῦ προσώπων τὰ ἰδιώματα ἐν ἑνὶ ἐξεικονίζεται σώματι· τοῦ πατρὸς ἡ ῥὶς, τοῦ πάππου ὁ ὀφθαλμὸς, τοῦ θείου τὸ βάδισμα, τῆς μητρὸς τὸ φθέγμα· καὶ εἷς ἄνθρωπος θεωρεῖται καθάπερ τι φυτὸν πολλῶν δένδρων τὰς ἐπιβολὰς δεξάμενον, καὶ μυρία καρποφοροῦν γένη τοῖς ὀπωρίζουσιν. Ταῦτα πάντα θαυμαστὰ μὲν, καὶ ὅπως γίνεται ἡμῖν ἀγνοούμενα, πρόχειρα δὲ τῷ Δημιουργῷ καὶ μετὰ πολλῆς, ὡς ἴσμεν, τῆς ῥᾳστώνης ἐπιτελούμενα. Ἄτοπον δὲ λίαν καὶ ἀμαθὲς, τὰ μὲν τῶν σαπέντων καὶ φθαρέντων ἤδη σωμάτων γνωρίσματα ἐν τοῖς νῦν καθ’ ἡμέραν φυομένοις ἐγείρεσθαι, καὶ τὰ ἀλλότρια μεταβαίνειν εἰς ἄλλους, τὰ δὲ ἴδια καὶ ἐξαίρετα, περὶ αὐτῶν τῶν ποτε κεκτημένων ἀνανεοῦσθαι καὶ ἀναβιώσκεσθαι μὴ συνομολογεῖν, ἀλλὰ τοὐναντίον ἀκυροῦν καὶ διαμάχεσθαι, καὶ μῦθον, οὐ λόγον τὴν ἐπαγγελίαν νομίζειν, τοῦ πᾶν τόδε τὸ ὁρώμενον συστησαμένου καὶ

is not absent from its sins: on what grounds do you bring the incorporeal soul alone to the court? But the argument is neither just nor that of sensible men. If it sinned alone and naked, He will punish it alone too; but if it has a manifest accomplice, the judge, being just, will not let him go. And I hear the Scripture saying this too, that just punishments will be laid upon the condemned: fire, and darkness, and the worm. All these are punishments of composite and material bodies; but fire would never touch a soul by itself, nor would darkness grieve it, having no share in eyes and the organs of sight. And what could the worm do, being a destroyer of bodies, not of spirits? And for this reason we are driven from every side by consequent reasonings to assent to the raising of the dead, which God will accomplish at the appointed times, confirming His own promises by deeds. Let us then believe Him who says: For the trumpet will sound, and the dead will rise (1 Cor. 15:52); and again: The hour is coming, in which all who are in the tombs will hear His voice, and those who have done good will come forth to the resurrection of life, but those who do evil to the resurrection of judgement (John 5:28–29). For He does not only promise, but by the works also which He accomplishes day by day He teaches plainly that He is almighty. For neither did He grow weary when He was creating in the beginning, nor will He be at a loss for wisdom when He transforms. Let us contemplate the things that are present, and we shall not disbelieve what is to come. For since every operation of God has astonishment as its consequence, great too and unspeakable is the wonder when we see the likenesses of fathers and great-grandfathers passing over exactly into the forms of their descendants, and the children becoming impressions of their forefathers. Then indeed I am utterly astounded at the all-wise art of God, the supreme Artificer and Saviour, how the copies of archetypes which neither exist nor appear are fashioned and moulded anew in an ineffable mystery, raising up the dead as certain others through the working of the patterns. And often the features of many persons together are portrayed in one body: the father’s nose, the grandfather’s eye, the uncle’s gait, the mother’s voice; and one man is seen like a plant that has received the grafts of many trees and bears countless kinds of fruit for those who gather them. All these things are wonderful, and how they come about is unknown to us, but they are ready to the Creator’s hand and are accomplished, as we know, with great ease. And it is very absurd and ignorant to agree that the marks of bodies already rotted and perished rise again in those now being born day by day, and that what belongs to others passes over into others, but not to agree that their own proper and peculiar features are renewed and brought back to life in those very persons who once possessed them, but on the contrary to deny it and fight against it, and to think the promise a fable, not a reasoned word, though He who framed all this visible world and

Editors' notes and page, col. 680

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old-edition numerals: (none)

PG 46:681

κοσμήσαντος ὡς ἠθέλησεν. Ἀλλ’ ἡμεῖς μὲν πεπιστεύκαμεν τῇ ἀναστάσει, δόξαν ἀναπέμποντες τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

adorned it as He willed. But we for our part have believed in the resurrection, sending up glory to the Father and to the Son and to the Holy Spirit, now and always, and to the ages of ages. Amen.

ΛΟΓΟΣ Δʹ.

ORATION IV.

Εἰς τὸ ἅγιον καὶ σωτήριον Πάσχα.

On the Holy and Saving Pasch.

Ἡ μὲν ἀληθινὴ τοῦ Σαββάτου κατάπαυσις, ἡ τὴν εὐλογίαν τοῦ Θεοῦ δεξαμένη, ἐν ᾗ κατέπαυσεν ἀπὸ τῶν ἑαυτοῦ ἔργων ὁ Κύριος ὑπὲρ τῆς τοῦ κόσμου σωτηρίας τῇ ἀπραξίᾳ τοῦ θανάτου ἐνσαββατίσας, ἤδη πέρας ἔχει, καὶ τὴν ἰδίαν ἔδειξε χάριν καὶ ὀφθαλμοῖς καὶ ἀκοαῖς καὶ καρδίᾳ· διὰ πάντων τούτων τῆς ἑορτῆς ἡμῖν τελεσθείσης, οἷς εἴδομεν, οἷς ἠκούσαμεν, οἷς τῇ καρδίᾳ τὴν εὐφροσύνην ὑπεδεξάμεθα. Τὸ μὲν γὰρ ὁρώμενον τοῖς ὀφθαλμοῖς, φῶς ἦν τῇ τοῦ πυρὸς νεφέλῃ διὰ τῶν λαμπάδων ἡμῖν ἐν τῇ νυκτὶ δᾳδουχούμενον. Ὁ δὲ παννύχιος ταῖς ἀκοαῖς προσηχῶν λόγος ἐν ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, οἷόν ῥεῦμα χαρᾶς δι’ ἀκοῆς εἰς τὴν ψυχὴν εἰσρέων, πλήρεις ἡμᾶς τῶν ἀγαθῶν ἐλπίδων ἐποίησεν. Ἡ δὲ καρδία τοῖς λεγομένοις τε καὶ βλεπομένοις εὐφραινομένη, τὴν ἄφραστον ἐτυποῦτο μακαριότητα, διὰ τῶν φαινομένων χειραγωγουμένη πρὸς τὸ ἀόρατον. Ὥστε τῶν ἀγαθῶν ἐκείνων, ἃ οὔτε ὀφθαλμὸς εἶδεν, οὔτε οὖς ἤκουσεν, οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, εἰκόνα εἶναι τὰ τῆς καταπαύσεως ταύτης ἀγαθὰ, δι’ ἑαυτῶν τὴν ἀνεκφώνητον ἐλπίδα τῶν ἀποκειμένων πιστούμενα. Ἐπειδὴ τοίνυν φωτεινὴ νὺξ αὕτη, τὰς ἐκ τῶν λαμπάδων αὐγὰς ὀρθριναῖς ἀκτῖσι τοῦ ἡλίου συμμίξασα, μίαν κατὰ τὸ συνεχὲς ἡμέραν ἐποίησε, μὴ διαμερισθεῖσα τῇ παρενθήκῃ τοῦ σκότους, νοήσωμεν, ἀδελφοί, τὴν προφητείαν τὴν λέγουσαν, ὅτι Αὕτη ἐστὶν ἡ ἡμέρα, ἣν ἐποίησεν ὁ Κύριος. Ἐν ᾗ ἔργον ἐστὶν, οὐ βαρύ τι καὶ δυσκατόρθωτον, ἀλλὰ χαρὰ καὶ εὐφροσύνη καὶ ἀγαλλίαμα· οὕτως εἰπόντος τοῦ λόγου· ὅτι Ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Ὢ καλῶν πραγμάτων! ὢ γλυκείας νομοθεσίας! Τίς ὑπερτίθεται πρὸς τὸ ὑπακοῦσαι τοιούτοις προστάγμασι; τίς δὲ οὐχὶ ζημίαν ἡγεῖται καὶ τὴν ἐν ὀλίγῳ τῶν πραγμάτων ἀναβολήν; Εὐφροσύνη τὸ ἔργον, καὶ ἀγαλλίαμά ἐστι τὸ ἐπίταγμα· δι’ ὧν ἀναλύεται ἡ ἐπὶ τῇ ἁμαρτίᾳ κατάκρισις, καὶ εἰς χαρὰν τὰ λυπηρὰ μεθαρμόζεται.

The true rest of the Sabbath, the one that received the blessing of God, in which the Lord rested from His own works, keeping Sabbath for the salvation of the world in the inactivity of death, has now reached its end, and has shown its own grace to eyes and ears and heart; for the feast has been celebrated for us through all these: by what we saw, by what we heard, by the gladness we received into the heart. For what was seen by the eyes was light, carried for us like a torch through the night by the lamps, as by the cloud of fire. And the word that sounded all night long in our ears in psalms and hymns and spiritual songs, flowing like a stream of joy through the hearing into the soul, made us full of good hopes. And the heart, gladdened by what was said and seen, was given the imprint of the unspeakable blessedness, led by the hand through the things that appear towards the invisible. So that the good things of this rest are an image of those good things which neither eye has seen, nor ear heard, nor have they entered into the heart of man (1 Cor. 2:9), assuring us through themselves of the inexpressible hope of the things laid up. Since, then, this luminous night, mingling the rays from the lamps with the morning beams of the sun, has made one continuous day, not divided by the intrusion of darkness, let us understand, brethren, the prophecy that says: This is the day which the Lord has made (Ps. 117:24). In it the work is nothing heavy and hard to accomplish, but joy and gladness and exultation, for so the word has said: Let us exult and be glad in it. O fair things! O sweet legislation! Who puts off obeying such commands? And who does not count even a short delay of the matter a loss? Gladness is the work, and exultation is the command; through which the condemnation for sin is dissolved, and what is grievous is changed into joy.

Τοῦτό ἐστι τὸ τῆς σοφίας ἀπόφθεγμα, ὅτι ἐν ἡμέρᾳ εὐφροσύνης, ἀμνηστία κακῶν. Λήθην ἐποίησε τῆς πρώτης καθ’ ἡμῶν ἀποφάσεως, ἡ ἡμέρα αὕτη· μᾶλλον δὲ ἀφανισμὸν, οὐχὶ λήθην. Ἐξήλειψε γὰρ καθόλου πᾶν μνημόσυνον τῆς καθ’ ἡμῶν κατακρίσεως. Τότε ἐν λύπαις ὁ τοκετός· νῦν χωρὶς ὠδίνων ἡ γέννησις. Τ⟨ό⟩τε ἐκ σαρκὸς ἐγεννήθημεν σάρκες· νῦν τὸ γεννηθὲν πνεῦμά ἐστιν ἐκ πνεύματος. Τότε υἱοὶ ἀνθρώπου· νῦν τέκνα Θεοῦ ἐγεννήθημεν. Τότε εἰς γῆν ἀπ’

This is the saying of wisdom, that in a day of gladness there is forgetfulness of evils. This day has brought forgetfulness of the first sentence against us; or rather abolition, not forgetfulness. For it has wiped out altogether every memorial of the condemnation against us. Then childbirth was in sorrows; now the birth is without pangs. Then we were born flesh of flesh; now what is born is spirit of spirit. Then sons of man; now we have been born children of God. Then into earth from

Editors' notes and page, col. 681

Footnotes

(1) ‹in cor hominis ascenderunt› · call in col 682 [numeral read at low resolution; the sequence on p. 348 (9, 10) suggests a two-digit number with a faint second figure]

I Cor. ii, 9.

1 Corinthians 2:9.

(1*) ‹prophetiam quae dicit› · call in col 682 [call printed as a superior 1 with a blurred second figure; not certain] Psal. cxvii, 24.

Psalm 117 (118):24.

(printed under page 347)

Footnotes

(9) ‹et colles sicut agni ovium› · call in col 683 [numeral read at low resolution]

Psal. cxiii, 4.

Psalm 113 (114):4.

(printed under page 348)

(10) ‹universae familiae gentium› · call in col 683 [numeral read at low resolution]

Psal. xxi, 28.

Psalm 21 (22):28.

(printed under page 348)

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old-edition numerals: (none)

PG 46:684

οὐρανῶν ἀπελύθημεν, νῦν ὁ ἐπουράνιος καὶ ἡμᾶς οὐρανίους ἐποίησε. Τότε διὰ τῆς ἁμαρτίας ὁ θάνατος ἐβασίλευσε· νῦν ἀντιμεταλαμβάνει διὰ τῆς ζωῆς ἡ δικαιοσύνη τὸ κράτος. Εἷς ἤνοιξε τότε τοῦ θανάτου τὴν εἴσοδον· δι’ ἑνὸς καὶ νῦν ἡ ζωὴ ἀντεισάγεται. Τότε διὰ τοῦ θανάτου τῆς ζωῆς ἐξεπέσαμεν· νῦν ὑπὸ τῆς ζωῆς ἀναιρεῖται ὁ θάνατος. Τότε ὑπ’ αἰσχύνης τῇ συκῇ ὑπεκρύβημεν· νῦν διὰ δόξης τὸ ξύλον τῆς ζωῆς προσεγγίζομεν. Τότε διὰ τῆς παρακοῆς τοῦ παραδείσου ἐξῳκίσθημεν· νῦν διὰ πίστεως τοῦ παραδείσου εἴσω γινόμεθα. Πάλιν ὁ καρπὸς τῆς ζωῆς εἰς τρυφὴν ἡμῖν πρόκειται κατ’ ἐξουσίαν. Πάλιν ἡ τοῦ παραδείσου πηγὴ, ἡ τετραχῆ διὰ τῶν εὐαγγελικῶν ποταμῶν μεριζομένη, ἅπαν ποτίζει τὸ πρόσωπον τῆς Ἐκκλησίας· ὡς καὶ μεθύσκειν ἡμῶν τὰς αὔλακας τῶν ψυχῶν, ἃς ὁ σπείρων τὸν λόγον τῷ ἀρότρῳ τῆς διδασκαλίας ἀνέτεμε, καὶ πληθύνειν τῆς ἀρετῆς τὰ γεννήματα. Τί οὖν ἐπὶ τούτοις προσήκει ποιεῖν; Τί ἄλλο, ἢ μιμεῖσθαι τὰ ὄρη τὰ προφητικὰ καὶ τοὺς βουνοὺς τοῖς σκιρτήμασι; Τὰ ὄρη γὰρ, φησὶν, ἐσκίρτησαν ὡσεὶ κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνία προβάτων. Οὐκοῦν δεῦτε, ἀγαλλιασώμεθα τῷ Κυρίῳ, τῷ καθελόντι τοῦ πολεμίου τὴν δύναμιν, καὶ τὸ μέγα τρόπαιον τοῦ σταυροῦ ὑπὲρ ἡμῶν ἀναστήσαντι ἐν τῷ πτώματι τοῦ ἀντικειμένου. Ἀλαλάζωμεν. Ἀλαλαγμὸς δέ ἐστιν ἐπινίκιος εὐφημία, παρὰ τῶν κεκρατηκότων ἐγειρομένη κατὰ τῶν ἡττημένων. Ἐπεὶ οὖν πέπτωκεν ἡ τοῦ πολεμίου παράταξις, καὶ αὐτὸς ἐκεῖνος ὁ τὸ κράτος ἔχων τῆς πονηρᾶς τῶν δαιμόνων στρατιᾶς οἴχεται καὶ ἠφάνισται, καὶ εἰς τὸ μὴ ὂν ἤδη μετακεχώρηκεν· εἴπωμεν, ὅτι Θεὸς μέγας Κύριος, καὶ βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν, ὁ εὐλογήσας τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητος αὐτοῦ· καὶ συναγαγὼν ἡμᾶς εἰς τὴν πνευματικὴν ταύτην χοροστασίαν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.

heaven we were dismissed, now the heavenly One has made us also heavenly. Then through sin death reigned; now righteousness through life takes the power in its turn. One then opened the entrance of death; through one now too life is brought in in return. Then through death we fell from life; now death is destroyed by life. Then for shame we hid under the fig tree; now through glory we draw near to the tree of life. Then through disobedience we were banished from paradise; now through faith we come to be within paradise. Again the fruit of life is set before us for our delight, at our disposal. Again the spring of paradise, divided fourfold through the rivers of the Gospels, waters the whole face of the Church, so as both to drench the furrows of our souls, which the sower of the word has cut with the plough of teaching, and to multiply the fruits of virtue. What then is fitting for us to do in the face of these things? What else than to imitate the prophetic mountains and hills in their leaping? For the mountains, it says, leapt like rams, and the hills like lambs of the flock (Ps. 113:4). Come then, let us exult in the Lord, who has pulled down the power of the enemy, and set up for us the great trophy of the cross over the fall of the adversary. Let us raise the shout. The shout is a cry of acclaim for victory, raised by those who have prevailed over those who have been defeated. Since, then, the battle line of the enemy has fallen, and he himself who held the power of the wicked army of demons is gone and has vanished, and has already passed away into non-being, let us say that the Lord is a great God, and a great King over all the earth, who has blessed the crown of the year of His goodness, and has gathered us into this spiritual choir, in Christ Jesus the Lord, to whom be the glory to the ages. Amen.

ΛΟΓΟΣ Εʹ.

ORATION V.

Εἰς τὴν φωτοφόρον καὶ ἁγίαν ἀνάστασιν τοῦ Κυρίου καὶ Θεοῦ ἡμῶν.

On the Light-bearing and Holy Resurrection of our Lord and God.

Εὐλόγητος ὁ Θεός. Εὐφημήσωμεν τήμερον τὸν Μονογενῆ Θεὸν, τὸν τῶν οὐρανίων γεννήτορα, τὸν τῶν κρυφίων λαγόνων τῆς γῆς ὑπερκύψαντα, καὶ ταῖς φαοσφόροις ἀκτῖσι τὴν ὅλην οἰκουμένην ἐπισκιάσαντα. Εὐφημήσωμεν τήμερον τὴν ταφὴν τοῦ Μονογενοῦς, τὴν ἀνάστασιν τοῦ νικητοῦ, τὴν χαρὰν τοῦ κόσμου, τὴν ζωὴν τῶν ἐθνῶν τοῦ κόσμου. Εὐφημήσωμεν τήμερον τὸν τὴν ἁμαρτίαν ἐνδυσάμενον. Εὐφημήσωμεν τήμερον τὸν Θεὸν Λόγον, ὃς τὴν τοῦ κόσμου σοφίαν ἤλεγξε· τῶν προφητῶν τὴν πρόῤῥησιν ἐκύρωσε· τῶν ἀποστόλων τὸν σύνδεσμον συνήθροισε· τῆς Ἐκκλησίας τὴν κλῆσιν, τοῦ Πνεύματος τὴν χάριν ἐφήπλωσε. Ἰδοὺ γὰρ ἡμεῖς οἵ ποτε ξένοι τῆς τοῦ Θεοῦ ἐπιγνώσεως, τὸν Θεὸν ἐπέγνωμεν· καὶ τὸ γεγραμμένον πεπλήρωται· Μνησθήσονται καὶ ἐπιστραφήσονται πρὸς Κύριον πάντα τὰ πέρατα τῆς γῆς,

Blessed be God. Let us praise today the Only-begotten God, the begetter of the heavenly things, who peered up out of the hidden flanks of the earth and overshadowed the whole inhabited world with light-bearing rays. Let us praise today the burial of the Only-begotten, the resurrection of the victor, the joy of the world, the life of the nations of the world. Let us praise today Him who put on sin. Let us praise today God the Word, who refuted the wisdom of the world, ratified the foretelling of the prophets, gathered together the bond of the apostles, and spread out the calling of the Church and the grace of the Spirit. For behold, we who were once strangers to the knowledge of God have come to know God; and what is written has been fulfilled: All the ends of the earth shall remember and turn to the Lord (Ps. 21:28),

Editors' notes and page, col. 684

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old-edition numerals: (none)

PG 46:685

καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν. Τί μνησθήσονται; Τὴν παλαιὰν πτῶσιν, τὴν νέαν ἀνάστασιν, τὴν ἀρχαίαν παράβασιν, καὶ τὴν ὕστερον διόρθωσιν· τὴν θνῆσιν τῆς Εὔας, τῆς Παρθένου τὴν γέννησιν, τῶν ἐθνῶν τὴν ἐπανόρθωσιν, τῶν ἁμαρτωλῶν τὴν ἄφεσιν, τῶν προφητῶν τὴν πρόῤῥησιν, τῶν ἀποστόλων τὸ κήρυγμα, τῆς κολυμβήθρας τὴν ἀναγέννησιν, τοῦ παραδείσου τὴν εἰσοίκησιν, τῶν οὐρανῶν τὴν ἐπάνοδον, τὸν Δημιουργὸν ἀνιστάμενον, τὸν τὴν ἀπρέπειαν ἀποδυσάμενον, τὸν τῇ θεϊκῇ μεγαλουργίᾳ τὸ φθαρτὸν εἰς ἀφθαρσίαν μεταλλάξαντα. Καὶ ποίαν ἀπρέπειαν ἀπέθετο; Ἣν Ἡσαΐας εἶπε, Καὶ εἴδομεν αὐτὸν, φησὶν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος. Ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Πότε ἦν ἄτιμος; Ὅτε τοῖς ἀλιτηρίοις Ἰουδαίοις προσωμίλει, καὶ Σαμαρείτης, καὶ δαιμόνιον ἔχων ἐκαλεῖτο· ὅτε Ἰούδας ὁ Ἰσκαριώτης καὶ τὰ τοῦ σκότους γεννήματα, πρὸς φόνον ἐκράτουν τὸν ἀχώρητον. Οὐκ ἀσκόπως ἔλεγεν αὐτοῖς Ἰωάννης· Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; Ὄντως γὰρ ἡ ὀργὴ τοῦ Θεοῦ μενεῖ ἐπ’ αὐτούς. Πότε ἦν ἄτιμος; Ὅτε τὸ βλάστημα τῆς ἐπιεικείας ῥάπισμα διελάμβανεν, καὶ μεθ’ ὅρκων ἠρώτων τῶν ὅρκων δικαστὴν ὑπάρχοντα. Πότε ἦν ἄτιμος; Ὅτε ἐδικάζετο ὁ δικαστὴς, καὶ ἐκρίνετο ὁ κριτὴς τοῦ κόσμου· ὁ οἰκέτης ἠρώτα, δεσπότης ἐσιώπα, καὶ τὸ φῶς ἡσύχαζε, καὶ σκότος ἐγαυρία· τὸ πλάσμα ἐθρασύνετο, καὶ ὁ δημιουργὸς ἐκαρτέρει. Πότε ἦν ἄτιμος; Ὅτε οἱ ταῦροι ἐκεράτιζον, καὶ ὁ μόσχος παρίστατο· ὅτε ὁ λέων ὠρυᾶτο, καὶ οἱ ταῦροι ἐγαυρύνοντο, καθὼς γέγραπται· Περιεκύκλωσάν με μόσχοι πολλοὶ, ταῦροι πίονες περιέσχον με. Ἤνοιξαν ἐπ’ ἐμὲ τὸ στόμα αὐτῶν, ὡς λέων ἁρπάζων καὶ ὠρυόμενος. Πότε ἦν ἄτιμος; Ὅτε οἱ κύνες ὑλάκτουν, καὶ ὁ Δεσπότης ἠνείχετο· ὅτε οἱ λύκοι ἥρπαζον, καὶ τὸ πρόβατον παρίστατο· ὅτε λῃστὴς εἰς ζωὴν ἐκαλεῖτο, ἡ δὲ ζωὴ τοῦ κόσμου εἰς θάνατον εἵλκετο· ὅτε ἐβόων ἐκείνην τὴν ἄτακτον καὶ ὀλέθριον φωνὴν, Ἆρον, ἆρον, σταύρωσον αὐτόν. Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. Οἱ Κυριοκτόνοι, οἱ προφητοκτόνοι, οἱ θεομάχοι, οἱ μισόθεοι, οἱ τοῦ νόμου ὑβρισταὶ, οἱ τῆς χάριτος πολέμιοι, οἱ ἀλλότριοι τῆς πίστεως τῶν πατέρων, οἱ συνήγοροι τοῦ διαβόλου, τὰ γεννήματα τῶν ἐχιδνῶν, οἱ ψιθυρισταὶ, οἱ κατάλαλοι, οἱ ἐσκοτισμένοι τῇ διανοίᾳ, ἡ ζύμη τῶν Φαρισαίων, τὸ συνέδριον τῶν δαιμόνων, οἱ ἀλάστορες, οἱ πάμφαυλοι, οἱ λιθασταὶ, οἱ μισόκαλοι. Εἰκότως γὰρ ἔκραζον· Ἆρον, ἆρον, σταύρωσον αὐτόν. Ἐβάρει γὰρ αὐτοὺς ἡ ἐπιδημία τῆς θεότητος μετὰ σαρκὸς, καὶ ἐλύπει τῶν ἐλέγχων ὁ τρόπος· ἔθος γὰρ ἁμαρτωλοῖς μισεῖν τὴν τῶν δικαίων συντυχίαν.

and all the families of the nations shall worship before Him. What will they remember? The old fall, the new resurrection, the ancient transgression, and the later setting right; the death of Eve, the birth from the Virgin, the restoration of the nations, the forgiveness of sinners, the foretelling of the prophets, the preaching of the apostles, the rebirth of the font, the entry into paradise, the ascent to the heavens; the Creator rising, Him who put off unseemliness, Him who by divine mighty working changed what was corruptible into incorruption. And what unseemliness did He lay aside? That of which Isaiah spoke: And we saw Him, he says, and He had neither form nor beauty. But His form was without honour, failing beyond the sons of men (Isa. 53:2–3). When was He without honour? When He kept company with the sinful Jews, and was called a Samaritan and one who had a demon; when Judas Iscariot and the brood of darkness laid hold for murder on Him whom nothing can contain. Not without purpose did John say to them: Brood of vipers, who showed you to flee from the wrath to come? (Luke 3:7). For truly the wrath of God will remain upon them. When was He without honour? When the Offspring of gentleness received a blow, and with oaths they questioned Him who is the judge of oaths. When was He without honour? When the Judge was judged, and the judge of the world was tried; the servant questioned, the Master was silent, and the light kept still, and darkness exulted; the thing moulded grew insolent, and the Creator endured. When was He without honour? When the bulls butted, and the calf stood by; when the lion roared, and the bulls swaggered, as it is written: Many calves surrounded me, fat bulls closed me in. They opened their mouth against me, like a lion ravening and roaring (Ps. 21:13–14). When was He without honour? When the dogs barked, and the Master bore it; when the wolves seized, and the sheep stood by; when a robber was called to life, and the Life of the world was dragged to death; when they shouted that disorderly and destructive cry: Away, away, crucify Him (John 19:15). His blood be upon us and upon our children (Matt. 27:25). The Lord-slayers, the prophet-slayers, the fighters against God, the God-haters, the outragers of the law, the enemies of grace, the strangers to the faith of the fathers, the advocates of the devil, the brood of vipers, the whisperers, the slanderers, those darkened in understanding, the leaven of the Pharisees, the council of demons, the accursed, the utterly vile, the stoners, the haters of the good. Naturally they cried out: Away, away, crucify Him. For the sojourn of the Godhead with flesh weighed upon them, and the manner of His reproofs grieved them; for it is the habit of sinners to hate the company of the righteous.

Πότε ἦν ἄτιμος; Ὅτε αὐτὸν ἐφραγέλλωσαν, καὶ τὸ σῶμα αὐτοῦ τὸ ἅγιον ἐβασάνιζον, φέροντα ἑκουσίως πάθος, ἵνα τοὺς παλαιοὺς μώλωπας τῶν ἡμετέρων ἁμαρτημάτων θεραπεύσῃ· ὅτε τὸ ξύλον τοῦ

When was He without honour? When they scourged Him, and tortured His holy body, which bore suffering willingly, that He might heal the old weals of our sins; when the tree of the

Editors' notes and page, col. 685

Footnotes

(3) ‹call not in the page-foot images› · call above the visible part of the page [numeral read at low resolution]

Luc. iii, vii.

Luke 3, 7 [reference as printed; its sense is unclear at this resolution].

(printed under page 349)

Footnotes

(2) ‹call not in the page-foot images› · call in col 686 (Latin; also above the visible part of the page)

Isa. liii, 2, 3.

Isaiah 53:2–3.

(printed under page 349)

(4) ‹sicut leo rapiens et rugiens› · call in col 686

Psal. xxi, 12, 13.

Psalm 21 (22):12–13.

(printed under page 349)

(5) ‹tolle, crucifige eum› · call in col 686

Luc. xxiii, 19. [figure after xxiii blurred; reads as 19]

Luke 23:19 [as printed; the cry "Crucify him" is at 23:21].

(printed under page 349)

(6) ‹super filios nostros› · call in col 686

Matth. xxvii, 25.

Matthew 27:25.

(printed under page 349)

Footnotes

(7) ‹call not in the page-foot images› · call above the visible part of the page

Tit. iii, 5.

Titus 3:5.

(printed under page 350)

(8) ‹call not in the page-foot images› · call above the visible part of the page

Act. iii, 15.

Acts 3:15.

(printed under page 350)

(9) ‹decorem indutus est› · call in col 687

Psal. xcii, 1.

Psalm 92 (93):1.

(printed under page 350)

(10) ‹inferne, victoria› · call in col 687

I Cor. xv, 55.

1 Corinthians 15:55.

(printed under page 350)

(11) ‹et accinxit se› · call in col 687

Psal. xcii, 1.

Psalm 92 (93):1.

(printed under page 350)

Page

running head: 687 S. GREGORII NYS[SENI] (cut at the image edge)
marginal letters: A lignum crucis super; B daeorum ruinam deplorans; C concepit, et mors; D do decorem induit?
old-edition numerals: (none)

PG 46:688

σταυροῦ ἐπὶ τῶν ὤμων ἐβάστασε τὸ κατὰ τοῦ διαβόλου τρόπαιον· ὅτε στέφανον ἐξ ἀκανθῶν περιέβαλλον τῷ στεφανοῦντι τοὺς πεποιθότας ἐπ’ αὐτόν· ὅτε πορφύραν ἐνέδυσαν τὸν ἀφθαρσίαν τοῖς ἀναγεννωμένοις δι’ ὕδατος καὶ Πνεύματος ἁγίου χαριζόμενον· ὅτε προσήλωσαν τῷ ξύλῳ τὸν ζωῆς καὶ τοῦ θανάτου Κύριον ὑπάρχοντα. Πότε ἦν ἄτιμος; Ὅτε ἐθριάμβευον ἐμπαίζοντες οἱ στρατιῶται τὸν τῆς στρατιᾶς τῶν οὐρανῶν δεσπότην. Πότε ἦν ἄτιμος; Ὅτε καλάμῳ περιθέντες σπόγγον, ἐμπλήσαντες ὄξους ἐπότιζον αὐτὸν, καὶ χολὴν ἐδίδουν τὸν τὸ μάννα αὐτοῖς ἐπομβρήσαντα· ὅτε αἱ πέτραι ἐῤῥήγνυντο, καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίζετο, τῶν ἀλιτηρίων τὴν τόλμαν ἐκπληττόμενα· ὅτε ὁ ἥλιος ἐπένθει καὶ τὸ σκότος ὡς σάκκον ἐνεδύετο, πενθῶν τὴν τῶν Ἰουδαίων ἀπόπτωσιν. Ἐθρήνει γὰρ ἡ ἡμέρα τὰς Ἰουδαίων συμφορὰς, ὅτε ἐν μέσῳ λῃστῶν ἡ ζωὴ ἐκρέματο· τοῦ μὲν ὀνειδίζοντος καὶ καταλαλοῦντος, τοῦ δὲ τῇ μετανοίᾳ λῃστεύοντος τὸν παράδεισον. Πότε ἦν ἄτιμος; Ὅτε τὸ σῶμα πρὸς ταφὴν ἐδίδοτο. Πότε ἦν ἄτιμος; Ὅτε στρατιῶται ἐφύλαττον, καὶ ἡ γῆ κατέκρυπτεν τὸν τὴν γῆν ἐπὶ τῶν ὑδάτων ἑδράσαντα· ὅτε οἱ ἀπόστολοι ἐκρύπτοντο, τῶν πειρασμῶν τὸν ὄγκον οὐ δυνάμενοι φέρειν. Ἀλλὰ ὅρα, ἀγαπητὲ, τοῦ Θεοῦ τὰ θαύματα, καὶ μετὰ τὸ πάθος τῆς χαρᾶς τὰ κατορθώματα. Ὁ ἄτιμος εἰς εὐδοξίαν μετεβάλλετο, καὶ ἡ τοῦ κόσμου χαρὰ ἄφθαρτος ἐγήγερται μετὰ τοῦ σώματος. Τότε ὤδινεν ἡ γῆ, καὶ ἐκυοφόρησεν ἡ ἡμέρα, καὶ ἀπέπτυσεν ὁ θάνατος τὴν πάντων ζωήν. Οὐ γὰρ ἦν δυνατὸν κρατεῖσθαι ὑπὸ τοῦ θανάτου τὸν πάντα λόγῳ κρατοῦντα. Ἑορτάσωμεν τοίνυν τριήμερον ἀνάστασιν, ζωῆς αἰωνίου πρόξενον. Ὥσπερ γὰρ Μαρία ἡ θεοτόκος, παρθενικὰς καὶ ἀνυμφεύτους ὠδῖνας οὐ λύσασα βουλήσει Θεοῦ καὶ Πνεύματος χάριτι ἐγέννησε τὸν τῶν αἰώνων ποιητὴν, τὸν ἐκ Θεοῦ Θεὸν Λόγον· οὕτως καὶ ἡ γῆ, ἐκ τῶν οἰκείων λαγόνων τὰς ὠδῖνας τοῦ θανάτου λύσασα, ἀπέπτυσε κελευσθεῖσα τὸν τῶν Ἰουδαίων δεσπότην· οὐ γὰρ ἠδύνατο κατέχειν σῶμα, φορεῖον ἀθανασίας γενόμενον. Σκοπῶν τοίνυν ὁ προφήτης Δαβὶδ τῆς εὐπρεπείας τὴν διόρθωσιν, τοῦ θανάτου τὴν λύσιν, τῶν ποτε δούλων τὴν ἐλευθερίαν, βοᾷ καὶ λέγει· Ὁ Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο. Ποίαν εὐπρέπειαν ἐνεδύσατο; Τὴν ἀφθαρσίαν, τὴν ἀθανασίαν, τῶν ἀποστόλων τὴν σύγκλητον, τῆς Ἐκκλησίας τὸν στέφανον. Οὐκέτι Ἰούδας προδίδωσιν· οὐκέτι Καϊάφας ἀπειλεῖ· οὐκέτι Πιλάτος δικάζει, οὔτε Ἰσραηλῖται κρατοῦσι. Τὸ γὰρ φθαρτὸν γέγονεν ἄφθαρτον, καὶ ὁ παρ’ αὐτοῖς νομιζόμενος ἄνθρωπος ψιλὸς, Θεὸς ἀποδέδεικται ἀληθινός. Διὸ καὶ ἡμεῖς βοῶμεν· Ποῦ σου, θάνατε, τὸ κέντρον; ποῦ σου, ᾅδη, τὸ νῖκος; Ὁ Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο· ἐνεδύσατο Κύριος δύναμιν, καὶ περιεζώσατο. Δύναμιν λέγει τὴν διὰ σαρκὸς οἰκονομίαν. Ὅτε γὰρ ἐκείνης δυνατώτερον οὐδὲν, διὰ σώματος ὁ ἀσώματος δαίμονας κατέβαλε· διὰ σταυρὸν τὰς ἀντικειμένας δυνάμεις ἐξεπολιόρκησεν. Ἐπειδὴ γὰρ τὰ πρῶτα ἐκλόνει τὴν

cross upon His shoulders He carried the trophy against the devil; when they put a crown of thorns about Him who crowns those who trust in Him; when they clothed in purple Him who grants incorruption to those reborn through water and the Holy Spirit (Titus 3:5); when they nailed to the tree Him who is the Lord of life and of death (Acts 3:15). When was He without honour? When the soldiers made sport of the Master of the army of heaven, mocking Him. When was He without honour? When they put a sponge on a reed, filled it with vinegar and gave Him to drink, and gave gall to Him who had rained down manna upon them; when the rocks were rent, and the veil of the temple was torn, astounded at the audacity of the sinful; when the sun mourned and put on darkness like sackcloth, mourning the falling away of the Jews. For the day lamented the calamities of the Jews, when the Life hung between robbers, the one reviling and slandering, the other by repentance robbing paradise. When was He without honour? When the body was given over for burial. When was He without honour? When soldiers kept guard, and the earth hid Him who had set the earth upon the waters; when the apostles hid themselves, unable to bear the weight of the trials. But see, beloved, the wonders of God, and after the passion the achievements of joy. He who was without honour was changed into glory, and the joy of the world has been raised incorruptible together with the body. Then the earth was in travail, and the day conceived, and death spat out the life of all. For it was not possible for Him who holds all things by a word to be held by death. Let us then keep festival for the resurrection on the third day, the bringer of eternal life. For just as Mary the God-bearer, without loosing the virginal and unwedded pangs, by the will of God and the grace of the Spirit gave birth to the Maker of the ages, God the Word from God, so too the earth, loosing the pangs of death from its own flanks, at the command spat out the Master of the Jews; for it could not hold fast a body that had become the vehicle of immortality. Considering, then, the restoration of comeliness, the loosing of death, the freedom of those who were once slaves, the prophet David cries out and says: The Lord has reigned, He has put on comeliness (Ps. 92:1). What comeliness has He put on? Incorruption, immortality, the assembly of the apostles, the crown of the Church. No longer does Judas betray; no longer does Caiaphas threaten; no longer does Pilate judge, nor do the Israelites hold sway. For the corruptible has become incorruptible, and He who was thought among them to be a mere man has been shown to be true God. Therefore we too cry out: Where, O death, is your sting? Where, O Hades, is your victory? (1 Cor. 15:55). The Lord has reigned, He has put on comeliness; the Lord has put on power, and girded Himself (Ps. 92:1). By power He means the dispensation through the flesh. For when nothing was more powerful than that, the Incorporeal through a body cast down demons; through the cross He besieged and overthrew the opposing powers. For since at first it shook the

Editors' notes and page, col. 688

Page

running head: [S.] GREGORII NYSSENI 688
marginal letters: A σταυροῦ ἐπὶ τῶν ὤμων; B ἀπόπτωσιν. Ἐθρήνει; C ἦν δυνατὸν κρατεῖσθαι; D τὴν σύγκλητον
old-edition numerals: (none)

PG 46:689

γῆν ἡ ἁμαρτία, ἀναστὰς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καθὼς προεῖπεν, ἐστερέωσεν αὐτὴν τῷ ξύλῳ τοῦ σταυροῦ, μηκέτι πρὸς ὄλισθον ἀπωλείας βαδίζειν, μήτε χειμῶσι τῆς πλάνης ῥιπίζεσθαι. Μάρτυρα δὲ τοῦ λόγου τὸν μακάριον Παῦλον ἀγάγωμεν, λέγοντα ἁπλῶς· Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν. Διὸ καὶ ὁ Ψαλμῳδὸς λέγει· Ἕτοιμος ὁ θρόνος σου ἀπὸ τότε· ἀπὸ τοῦ αἰῶνος σὺ εἶ· καὶ, Ἡ βασιλεία σου, βασιλεία αἰώνιος, ἥτις οὐ διαφθαρήσεται. Καὶ πάλιν· Ἡ βασιλεία σου, βασιλεία πάντων τῶν αἰώνων. Καὶ πάλιν· Ὁ Κύριος ἐβασίλευσεν, ἀγαλλιασθήτω ἡ γῆ, εὐφρανθήτωσαν νῆσοι πολλαί. Ὅτι αὐτῷ ἡ δόξα καὶ τὸ κράτος. Ἀμήν.

the earth, sin, our Lord Jesus Christ, having risen as He had foretold, made it firm by the wood of the cross, so that it should no longer walk towards the slide of perdition, nor be tossed by the storms of error. And let us bring forward the blessed Paul as witness to the word, who says plainly: For this corruptible must put on incorruption (1 Cor. 15:53). Therefore the Psalmist also says: Thy throne is prepared from of old; Thou art from everlasting (Ps. 92:2); and: Thy kingdom is an everlasting kingdom, which shall not be destroyed. And again: Thy kingdom is a kingdom of all the ages (Ps. 144:13). And again: The Lord has reigned, let the earth rejoice, let many islands be glad (Ps. 96:1). For to Him be the glory and the might. Amen.

Editors' notes and page, col. 689

Footnotes

(12) ‹anchor: not visible (calls fall in the facing Latin)› · call in col (not visible)

I Cor. XV, 53.

1 Corinthians 15:53.

(printed at the foot of the oration, above the rule, on page 351)

(13) ‹anchor: not visible (calls fall in the facing Latin)› · call in col (not visible)

Psal. XCII, 2.

Psalm 92:2.

(printed at the foot of the oration, above the rule, on page 351)

(14) ‹anchor: not visible (calls fall in the facing Latin)› · call in col (not visible)

Psal. CXLIV, 1[…] (verse number cut at the image's right edge; any further notes on this line also cut)

Psalm 144:1[…].

(printed at the foot of the oration, above the rule, on page 351) (number cut off) ‹anchor: not visible› · call in col (not visible) […] XCVI, 1.

[Psalm] 96:1.

(second line of the same notes, above the rule, on page 351)