PG 65 · cols. 833–850

Proclus of Constantinople, Mai's series: Sermon on the Ascension, Treatise on the Mass, Letters, Fragments

Editors' preface

Αʹ. Πρόκλου Ἀρχιεπισκόπου Κωνσταντινουπόλεως εἰς τὴν ἀνάληψιν τοῦ Κυρίου ἡμῶν.

I. Of Proclus, Archbishop of Constantinople, on the Ascension of our Lord.

Αʹ. Εὐλογητὸς ὁ Θεός! Εἰς οὐρανὸν μὲν καὶ γῆν ἡ τῆς κτίσεως διανέμεται φύσις, οὐκ ἐᾷ δέ με τὴν διαίρεσιν βλέπειν ἡ συνάψασα σήμερον χάρις τὴν τούτων διαίρεσιν. Τίς γὰρ ἂν εἴποι λοιπὸν οὐρανὸν τῶν ἐν γῇ διαιρεῖσθαι, καὶ κάτω τῆς ἐμῆς εἰκόνος καὶ ἄνω τῆς ἐμῆς βασιλευούσης; Ἀλλὰ καὶ κάτω μὲν ἔτι ὑπὸ τῆς φθορᾶς τυραννούμεθα, καὶ διδόαμεν τῷ διαβόλῳ χαρὰν ἀναλισκόμενοι τάφοις· ὅτ' ἂν δὲ εἰς οὐρανοὺς ἀναβλέπει, τὴν χαρὰν ἀποτίθεται, βλέπων ἄνω τὴν τῶν κάτω νεκρῶν ἀναστάσιμον ῥίζαν· βλέπει τὸν κάτω παρ' αὐτοῦ παραδοθέντα σταυρῷ, εἰς οὐρανοὺς τὸ ἡμέτερον σῶμα περικείμενον καὶ τρόμῳ συνέχεται, μὴ συνιὼν τὴν δύναμιν. Ὢ κέρδους ἐκ ζημίας ἡμῖν τεχθέντος! Ἐκερδάναμεν οὐρανὸν, ζημιωθέντες παράδεισον· κατενεχθέντες ... ώτεροι διὰ πτώματος ἔστημεν· ὠσθέντες, εἰς οὐρανὸν ἀνηνέχθημεν· ἔξω τοῦ παραδείσου πληγέντες, ἔξω τοῦ ἰατροῦ τὴν θεραπείαν εὑρήκαμεν· παρὰ τῷ ξύλῳ τῆς ζωῆς νεκρωθέντες, παρὰ τῷ τῆς χριστοκτονίας ὑγιάναμεν ξύλῳ· ἐν τῷ λιμένι βυθισθέντες, ἐν τοῖς τῆς θαλάσσης ἀνεζήσαμεν κύμασι.

I. Blessed be God! The nature of creation is divided into heaven and earth, but the grace that today has joined them does not let me see their division. For who could say any longer that heaven is divided from those on earth, when my image is both below and reigning above? Yet below we are still tyrannized by corruption, and we give the devil joy as we are consumed by tombs; but when he looks up to the heavens, he lays his joy aside, seeing above the root of resurrection of the dead below: he sees Him whom he delivered below to the cross clothed in our body in the heavens, and he is gripped with trembling, not understanding the power. O gain born to us out of loss! We have gained heaven, having been deprived of paradise; brought down, we stood [high]er through a fall; thrust out, we were borne up into heaven; struck outside paradise, outside [it] we found the Physician's healing; put to death beside the tree of life, we were made whole beside the tree of the slaying of Christ; sunk in the harbour, we came back to life in the waves of the sea.

Βʹ. Ποῦ σου, καταποντιστὰ, τὸ κακούργημα; Ὃν ἔπηξας τῷ κυβερνήτῃ σταυρὸν, γέγονεν τῇ ναυαγούσῃ φύσει βοήθεια, καὶ πρὸς λιμένας οὐρανοῦ παρέπεμψεν, λύσας τὴν θρηνῳδίαν τῇ γῇ, ἣν πρὸ τῆς ἀναλήψεως ἔσχεν τοῖς πράγμασιν τὸν ὀδυρμὸν ποιουμένη. Ὥσπερ γὰρ οἱ οὐρανοὶ τὴν θείαν διηγοῦνται δόξαν, συνθέσει τὴν τέχνην φθεγγόμενοι, τὸν αὐτὸν τρόπον καὶ ἡ γῆ τοῖς πάθεσιν ὡς φωναῖς ἐθρηνῴδει·

II. Where is your crime, you pirate? The cross that you fixed for the Helmsman has become a help to our shipwrecked nature, and has sent it on to the harbours of heaven, loosing the earth's lament, which before the Ascension she held, making her wailing over what had befallen. For just as the heavens tell the divine glory, uttering the Craftsman's art by their composition, in the same way the earth too lamented with its sufferings as with voices;

Editors' notes and page, col. 833

Footnotes

(37) ‹anchor: κατενεχθέντες› · call in col 833 (printed in the Greek only; the Latin has no call)

Desunt duo brevissimi versiculi, id est sex circiter verba, quia furunculus toto ex codice icunculas sive ornatus abscidit, uti hic, ubi in postica icuuculae parte haec Procli amissa particula fuit.

Two very short lines are missing, that is, about six words, because a petty thief cut the little pictures or ornaments out of the whole codex, as here, where this small portion of Proclus was lost on the back of a little picture.

(printed under page 423)

Editors' prose

MONITUM IN HOMILIAS SEQUENTES.

NOTICE ON THE FOLLOWING HOMILIES.

(Angelo Mai, Spicilegium Romanum, tom. IV, pag. XLIII et LXXVIII seqq.)

(Angelo Mai, Spicilegium Romanum, vol. IV, p. xliii and pp. lxxviii ff.)

Homiliarum istarum primam suppeditavit codex Vaticanus saeculi decimi. Alteram De circumcisione Domini nactus sum in palimpsesto, sub Chrysostomi homilia quadam latentem: placuit enim nescio cui amanuensi, deleto discipulo magistrum scribere. Aegre hanc oratiunculam ex posterioris scripturae involucris extricavi, res tamen prospere demum cessit. Tres alias Procli homilias, Graece apud nos deperditas, sed a Syris interpretibus conservatas, jamdiu nuntiaveram in Syrorum Vatt. codicum catalogo (Script. vet. t. V, part. II, p. 42-44) nempe in duobus exstantes codicibus 368 et 369. Nunc vero et ejus catalogi a me editi fructum (quod et alias feci) ostendam, tres illas homilias, De dogmate incarnationis, De nativitate Domini (quarum utraque ab Ephraemio Antiocheno, ut infra dicam, memoratur), et De sancto Clemente Ancyrae in Galatia celebri episcopo ac martyre, Latine saltem ex Syriaca lingua ad Occidentalis Ecclesiae notitiam perferendas curavi. Hae nimirum quinque Procli homiliae in nullis hactenus editionibus apparuerant.

Of these homilies the first was supplied by a Vatican codex of the tenth century. The second, On the Circumcision of the Lord, I came upon in a palimpsest, lying hidden beneath a certain homily of Chrysostom: for it pleased some copyist or other to erase the disciple and write the master. With difficulty I disentangled this little oration from the wrappings of the later writing; yet the matter turned out well in the end. Three other homilies of Proclus, lost to us in Greek but preserved by Syriac translators, I had long since announced in the catalogue of the Vatican Syriac codices (Script. vet. vol. V, part II, pp. 42–44), namely as extant in two codices, 368 and 369. Now, however, I shall show the fruit of that catalogue published by me (as I have done elsewhere too): those three homilies, On the Doctrine of the Incarnation, On the Nativity of the Lord (each of which is mentioned by Ephraem of Antioch, as I shall say below), and On Saint Clement, the celebrated bishop and martyr of Ancyra in Galatia, I have taken care to bring to the knowledge of the Western Church, at least in Latin from the Syriac tongue. These five homilies of Proclus, to be sure, had appeared in no edition hitherto.

Footnotes

(35) ‹anchor: artificem celebrantes› · call in col 834

Psal. XVIII, 1.

Psalm 18 [19]:1.

(printed under page 423)

Footnotes

(36) · call in col 835

Gen. III, 1 seqq.

Genesis 3:1 ff.

(printed under page 424)

(37) · call in col 835

Gen. IV, 8 seqq.

Genesis 4:8 ff.

(printed under page 424)

(38) · call in col 835

ibid. 23.

Ibid., 23.

(printed under page 424)

(39) · call in col 835

Gen. VII, 17.

Genesis 7:17.

(printed under page 424)

(40) · call in col 835

Gen. XIX, 24.

Genesis 19:24.

(printed under page 424)

(41) · call in col 835

Luc. II, 14.

Luke 2:14.

(printed under page 424)

(42) · call in col 835

Luc. VII, 14; viii, 54; Joan. XI, 43.

Luke 7:14; 8:54; John 11:43.

(printed under page 424)

(43) · call in col 835

Matth. III, 16, 17.

Matthew 3:16–17.

(printed under page 424)

(44) · call in col 835

Matth. XXVII, 60.

Matthew 27:60.

(printed under page 424)

(45) ‹anchor: tenebris indutum est› · call in col 835

Luc. XXIII, 45.

Luke 23:45.

(printed under page 424)

(46) ‹anchor: erant intenti› · call in col 835

Act. I, 10.

Acts 1:10.

(printed under page 424)

Page

other: facing Latin version, not set

PG 65:836

οὐ γὰρ ἐπαύσατο συμφοραῖς περιβαλλομένη, ὑπὸ ὄφεως δηχθέντα κατέθαψεν· ἔτι τοῦτον θρηνούσῃ, τὸ κατὰ τὸν Ἄβελ συμβέβηκεν πένθος· ὡς ἐθρηνῴδει τὸν Ἄβελ, ἄλλην τῶν αὐτῆς τέκνων ὑπὸ Λάμεχ ἀνδροφονίαν ἑώρα· ὡς ἀπωδύρετο τούτους, τὸ κοινὸν τοῖς πᾶσιν συμβέβηκεν ναυάγιον· μήπω τούτου σβεσθέντος, Σοδομιτῶν ἠτεκνοῦτο· ἐφεξῆς ἐπ' ἄλλοις ἐπαλαιοῦτο κακοῖς. Ἀρχὴν ἀνέσεως ἔσχεν Θεὸν τὸν τεχθέντα ἐκ Παρθένου, οὗ φανέντος κατ' οἰκονομίαν ἐλευθεροῦτο τῆς γυμνώσεως ἡ γῆ· ἱλαρίας ἐλάμβανεν βλέμμα· ἐπίδοξος †ἐψυγίας ἑωρᾶτο, φάτνην αὐτῆς πάντες ἄγγελοι περιστάντες ἀνύμνουν· προσέταττεν ᾅδῃ περὶ νεκρῶν ἀναστάσεως, μᾶλλον δὲ ἀποδόσεως, καὶ πειθόμενον ἴδεν· εἷλκεν διὰ τοῦ Πνεύματος χάριν ἐν εἴδει περιστερᾶς ἐξ οὐρανοῦ κατιοῦσαν τοῦ Πατρὸς τὴν μαρτυρίαν· καὶ ἦν ἰδεῖν ξένον θαῦμα, Δεσπότην ὑπὸ δούλου ἐν Ἰορδάνῃ σαρκὶ βαπτιζόμενον. Ἀλλ' ἐστράφη πρὸς πένθος τὸ καύχημα· ἴδεν γὰρ τὸν εὐεργέτην σταυρούμενον, ἴδεν τὴν εὐφροσύνην νεκρωθεῖσαν, ἴδεν ἐν τάφῳ κειμένην τῆς χαρᾶς ἀφορμήν· συνέπαθεν ἥλιος τοῖς ἐπιγείοις κακοῖς· συνήλγησεν οὐρανὸς, καὶ τὸ τῆς λαμπρότητος ἐκδυσάμενος ἔνδυμα καθάπερ τινὰ σάκκον μετεμφιάσατο σκότος.

for she did not cease to be beset by calamities: him who had been bitten by the serpent she buried; while she was still lamenting him, the grief over Abel befell her; as she was lamenting Abel, she saw another slaughter of her children at the hands of Lamech; as she was bewailing these, the shipwreck common to all befell her; before that was quenched, she was bereaved of the Sodomites; thereafter she was worn down with other evils. She had a beginning of relief in God born of the Virgin, at whose appearing in the dispensation the earth was set free from her nakedness; she took on a look of cheerfulness; she was seen [as] of glorious †good heart; all the angels stood around her manger and sang hymns; He gave command to Hades concerning the resurrection of the dead, or rather their giving back, and she saw it obey; through the grace of the Spirit, in the form of a dove, she drew down the witness of the Father descending from heaven; and one could see a strange wonder, the Master baptized in the flesh by a servant in the Jordan. But her boast was turned to grief: for she saw her Benefactor crucified, she saw her gladness put to death, she saw the source of her joy lying in a tomb; the sun suffered with the evils on earth; heaven grieved with them, and, stripping off the garment of its brightness, put on darkness instead as a kind of sackcloth.

Γʹ. Τοσαύταις τοίνυν συμφοραῖς ἡ γῆ κρατουμένη, καὶ πάσης ἐλπίδος χρηστῆς ἀπομείνασα χήρα, καὶ τοῖς ὑπὲρ τῆς φύσεως ἀπαγομένη λοιπὸν ὀδυρμοῖς, βλέπει θέαν ἄφνω ἀναφαιρέτου καὶ ἀνεκλαλήτου χαρᾶς ἐξ ᾅδου τὸν δεύτερον Ἀδὰμ ἀποστίλβοντα τῆς δόξης τὸ ἄμετρον φῶς· βλέπει δέλτους ἀθανασίας διαπεμπόμενον, καὶ τοῖς μαθηταῖς εὐαγγελιζόμενον, καὶ προσκυνούμενον ὡς Δεσπότην, ἐπ' ὄρος ἐξ ὄρους ἐπὶ νέφους αἰρόμενον, ὁδεύοντα δι' ἀέρος ἐνδόξως, ἀγγελικοῖς παραπεμπόμενον τάγμασιν· οἱ μὲν γὰρ ἔσπευδον ἔμπροσθεν τοῖς οὐρανίοις πυλωροῖς προμηνύοντες τοῦ παμβασιλέως Χριστοῦ τὴν εἴσοδον· οἱ δὲ παρ' ἑκάτερα σὺν φόβῳ παρέτρεχον· οἱ δὲ κατόπιν ὑμνοῦντες ἐσκίρτων· ἄλλοι δὲ ἄλλοις αὐτὸν ἐδοξολόγουν ᾄσμασιν· ὡς δι' ἐκκλησίας τοῦ ἀέρος διείη, ὡς ἀέρα τὸν οὐρανὸν διεπέρα ὁ τῶν οὐρανίων ποιητὴς, καθ' ἕκαστον ἄνω προσκυνούμενος τάγμα, καὶ τὰς προσκυνούσας συμμορίας ὑπερβαίνων, ὥστ' αὐτὸν τοῖς μαθηταῖς αὐταῖς ὄψεσιν ὁρᾶσθαι ἀνιόντα εἰς τὸν οὐρανόν· οὐχὶ ὡς εἰς τὸν οὐρανὸν, ἀλλ' εἰς τὸν οὐρανόν. Ὡς γὰρ τῶν μαθητῶν ἐκ τῆς γῆς ἀνηρτίσθησαν αἱ ὄψεις πρὸς τὸν οὐρανὸν τῆς σαρκὸς κατὰ μικρὸν ὑψουμένης, οὕτως καὶ αἱ τῶν ἐν οὐρανοῖς ἀσωμάτων δυνάμεις ἐξ οὐρανοῦ πρὸς οὐρανὸν ἐκεχήνουν, τῆς τοῦ σώματος φύσεως ἐπέκεινα κατ' αὐτῶν ἀνιούσης, ἕως ἐν κόλποις τοῦ Πατρὸς ὑπεδέχθη ὁ μὴ χωρισθεὶς τοῦ Πατρός ποτε.

III. So the earth, held fast by so many calamities, left a widow bereft of every good hope, and led off at last into lamentations over our nature, suddenly sees a sight of joy that cannot be taken away and cannot be uttered: the second Adam, out of Hades, flashing forth the measureless light of glory; she sees Him sending out the tablets of immortality, and bringing the good news to the disciples, and worshipped as Master, raised on a cloud from mountain to mountain, journeying gloriously through the air, escorted by the ranks of angels. For some hastened ahead, announcing beforehand to the heavenly gatekeepers the entry of Christ the King of all; others ran alongside on either hand with fear; others behind leapt as they sang hymns; and others glorified Him with other songs. As He passed through the air as through an assembly, as the Maker of the heavenly beings crossed heaven as if it were air, worshipped above by each rank and passing beyond the worshipping companies, so that He was seen by the disciples with their own eyes going up into heaven: not as if into heaven, but into heaven. For as the eyes of the disciples were hung from the earth towards heaven while the flesh was lifted up little by little, so too the bodiless powers in the heavens gazed open-mouthed from heaven to heaven, as the nature of the body went up beyond them, until He who was never separated from the Father was received into the bosom of the Father.

Δʹ. Ἆσον οὖν ᾠδὴν ἀντὶ τῆς θρηνῳδίας πάλιν, ὦ γῆ· ὑπὲρ ἧς ἤλγησας φύσεως, εἰς οὐρανὸν μετεπέμφθη· ἡ τῶν σῶν συγγένεια ἐν οὐρανοῖς μετεφυτεύθη. Ἀνάβλεψον εἰς ἀέρα τὸν σήμερον παρὰ Ἀδὰμ

IV. Sing, then, a song again in place of your lament, O earth: the nature for which you grieved has been sent on into heaven; the kinship of your own has been transplanted into the heavens. Look up into the air, which today by Adam

Editors' notes and page, col. 836

Page

running head: S. PROCLI CP. EPISCOPI 836
marginal letters: A ‹οὐ γὰρ ἐπαύσατο›; B ‹διὰ τοῦ Πνεύματος χάριν›; C ‹ρᾶς ἐξ ᾅδου›; D ‹οὐρανόν· οὐχὶ ὡς›
old-edition numerals: (none)
other: "ἐπίδοξος †ἐψυγίας ἑωρᾶτο": word as printed is unclear in sense (perhaps for εὐψυχίας); Migne's Latin has "exspectatum sanatorem conspexit"; English UNSURE
other: "φάτνην αὐτῆς" printed (αὐτῆς, referring to the earth?); set as printed

PG 65:837

δευτερούμενον· ἐνατένισον οὐρανῷ δεξιουμένῳ τὰ σά· εἰ μὴ χωρῇ σου τὸ βλέμμα θεωρῆσαι τὴν εἴσοδον, τῶν ἀγγέλων ἄκουσον μηνυόντων τὴν ἄνοδον· Οὗτος, φησὶν, ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ' ὑμῶν εἰς τὸν οὐρανόν· καὶ τί τῆς ἀναλήψεως τοῦ Ἰησοῦ τοῖς ἀνθρώποις τὸ κέρδος, τῆς τούτου θεωρίας οὐκ οὔσης λοιπὸν ὀφθαλμοῖς ἀπολαῦσαι; Ναί φησιν· Οὕτως γὰρ ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν· ἀσφαλεῖς αἱ τοῦ γένους τῶν ἀνθρώπων εὐέλπιδες, ἐν οὐρανῷ βασιλέα συγγενῆ κεκτημένοις, καὶ πάλιν αὐτοῖς φανησόμενον ἐνδόξως.

is given a second place; gaze on heaven welcoming what is yours. If your sight cannot reach to behold the entry, hear the angels announcing the ascent: "This Jesus," it says, "who has been taken up from you into heaven." And what gain is there to men in the taking up of Jesus, when it is no longer possible to enjoy the sight of Him with the eyes? Yes, it says: "For He will come in the same way as you saw Him going into heaven." Secure are the hopes of the race of men, who possess in heaven a King of their own kin, who will appear to them again in glory.

Εʹ. Εὐχώμεθα τοίνυν τῆς οὐρανίας ἐλπίδος εὐέλπιδες Χριστῷ πιστεύοντες· τῷ τῆς εἰρήνης ἐνεχύρῳ θαρρῶμεν· ὅσα φίλα Θεῷ ἐργασώμεθα, σεσωσμένων εὐχαριστίαν ἐπιδεικνύμενοι. Φιλανθρωπευθέντων ἐπανόρθωσιν ἔχομεν· ἀποστῶμεν σαρκικῶν ἐπιθυμιῶν ὡς ἀσωμάτων πολῖται· ἁγιωσύνην τελῶμεν ὡς ναὸς Θεοῦ καὶ ἁγίας ἀνθρωπότητος μέλη· εἰρηνεύωμεν πρὸς τὸν Θεὸν τὸν ἀντὶ κολάσεως βασιλείων ἡμῖν χαρισάμενον, καὶ διπλασιάσαντα τὴν τοῦ προφήτου φωνήν· πρότερον μὲν γὰρ ὁ προφήτης ἐβόα· Ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ Κυρίῳ, τὴν δὲ γῆν ἔδωκεν τοῖς ἀνθρώποις· νῦν δὲ καὶ τὴν γῆν ἔδωκεν τοῖς ἀνθρώποις, καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ ἀνθρώπῳ. Διὸ λέγει τὸ ἅγιον Πνεῦμα διὰ τοῦ προφήτου· Πάντα τὰ ἔθνη, κροτήσατε χεῖρα· διὰ τί; Ὅτι Κύριος ὕψιστος φοβερὸς, βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν. Καὶ πάλιν· Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος· αἱ τῶν οὐρανῶν δυνάμεις αἵτινες ἐβόων, Ἅγιος, ἅγιος, ἅγιος, τρισὶν δοξολογίαις μίαν κυριότητα ὁμολογοῦσαι· αὐτῷ ἡ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας.

V. Let us pray, then, full of good hope in the heavenly hope, believing in Christ; let us take courage in the pledge of peace; let us do whatever is dear to God, showing the thankfulness of those who have been saved. We have the restoration of those to whom loving-kindness has been shown; let us stand away from fleshly desires as citizens of the bodiless; let us accomplish holiness as the temple of God and members of a holy humanity; let us be at peace with God, who in place of punishment has granted us kingdoms, and has doubled the prophet's word. For formerly the prophet cried out: "The heaven of heaven is the Lord's, but the earth He has given to men"; but now He has given the earth to men, and the heaven of heaven to man as well. Therefore the Holy Spirit says through the prophet: "All you nations, clap your hands." Why? "For the Lord most high is terrible, a great King over all the earth." And again: "God has gone up with jubilation, the Lord with the sound of the trumpet." The powers of the heavens, who cried, "Holy, holy, holy," confess one lordship with three doxologies. To Him be the glory and the might, with the all-holy and good and life-giving Spirit, now and always and unto the ages.

Βʹ. Τοῦ αὐτοῦ Πρόκλου ἀρχιεπισκόπου Κωνσταντινουπόλεως λόγος εἰς τὴν ὀκταήμερον περιτομὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

II. Discourse of the same Proclus, Archbishop of Constantinople, on the eighth-day circumcision of our Lord Jesus Christ.

Αʹ. Κοινὸς μὲν ὁ λόγος τῆς θεοπνεύστου Γραφῆς, διδάσκει δὲ μέγα καὶ βαθὺ μυστήριον εἰς ὃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι, κατὰ τὸ γεγραμμένον. Ἑλλήνων μὲν γὰρ οἱ δοκοῦντες εἶναι σοφοὶ λαλοῦσιν μὲν τῶν χρησίμων καὶ ἀναγκαίων οὐδὲν, κατακέχρηνται δὲ τῷ κάλλει τῆς λέξεως, ἀπατῶντες διὰ τούτου τοὺς ἀκροωμένους· ἡμεῖς δὲ οὐράνιον θησαυρὸν ἐν ὀστρακίνοις σκεύεσιν ἔχοντες, τουτέστιν τῇ τῆς λέξεως εὐτελείᾳ καὶ κοινότητι, μακαρίους ἑαυτοὺς εἶναι πιστεύομεν ὅτι τὰ ἀρεστὰ Κυρίου γνωστὰ ἡμῖν ἐστιν· νόει τοίνυν τοῦ κατὰ Χριστοῦ μυστηρίου τὴν ἄρρητον οἰκονομίαν· ἐφ' ᾗ καὶ ὁ μακάριος προφήτης Ἡσαΐας κατεπλήττετο λέγων· Κύριε ὁ Θεός μου, δοξάσω σε καὶ ὑμνήσω τὸ ὄνομά σου, ὅτι ἐποίησας θαυμαστὰ τέρατα, βουλὴν ἀρχαίαν ἀληθεινήν. Προώριστο μὲν γὰρ καὶ προέγνωστο πρὸ καταβολῆς κόσμου Χριστὸς, πεφανέρωται δὲ καὶ ἐν ἐσχάτοις καιροῖς τοῦ αἰῶνος·

I. Plain is the language of the divinely inspired Scripture, but it teaches a great and deep mystery, into which angels long to look, as it is written. For those of the Greeks who seem to be wise say nothing useful or necessary, but they make full use of beauty of diction, deceiving their hearers by it; but we, having a heavenly treasure in earthen vessels, that is, in the cheapness and plainness of our diction, believe ourselves blessed because what is pleasing to the Lord is known to us. Consider, then, the ineffable dispensation of the mystery concerning Christ, at which the blessed prophet Isaiah too was struck with amazement, saying: "O Lord my God, I will glorify Thee and praise Thy name, for Thou hast done wonderful things, a counsel of old, true." For Christ was foreordained and foreknown before the foundation of the world, and He has been made manifest in the last times of the age;

Editors' notes and page, col. 837

Footnotes

(47) · call in col 838

Act. I, 11.

Acts 1:11.

(printed under page 425)

(48) · call in col 838

II Cor. VI, 16.

2 Corinthians 6:16.

(printed under page 425)

(49) · call in col 838

Psal. CXIII, 16.

Psalm 113:16 [115:16].

(printed under page 425)

(50) ‹anchor: super omnem terram› · call in col 838

Psal. XLVI, 2.

Psalm 46:2 [47:2].

(printed under page 425)

(51) ‹anchor: in voce tubae› · call in col 838

ibid. 6.

Ibid., 6.

(printed under page 425)

(52) ‹anchor: sanctus, sanctus› · call in col 838

Isa. vi, 3.

Isaiah 6:3.

(printed under page 425)

(53) ‹anchor: uti scriptum est› · call in col 838

I Petr. I, 12.

1 Peter 1:12.

(printed under page 425)

(54) ‹anchor: vasis habentes› · call in col 838

II Cor. IV, 7.

2 Corinthians 4:7.

(printed under page 425)

(55) ‹anchor: consilium antiquum verax› · call in col 838

Isa. xxv, 1.

Isaiah 25:1.

(printed under page 425)

Footnotes

(56) · call in col 839

Gal. IV, 4.

Galatians 4:4.

(printed under page 426)

(57) ‹anchor: Abrahae apprehendit› · call in col 839

Hebr. II, 16.

Hebrews 2:16.

(printed under page 426)

(58) ‹anchor: servi assumpsit› · call in col 839

Philipp. II, 7.

Philippians 2:7.

(printed under page 426)

(59) ‹anchor: pullos columbarum› · call in col 839

Luc. II, 24.

Luke 2:24.

(printed under page 426)

Page

other: facing Latin version, not set

PG 65:840

ἐγεννήθη ἐκ γυναικὸς καὶ ἦν ἐν κόλποις μητρὸς ὡς παιδίον ἀρτιγενὲς, ἐν σαρκὶ γεγονὼς ὁ προαιώνιος Λόγος.

He was born of a woman and was in a mother's bosom as a newborn child, the Word before the ages having come to be in flesh.

Βʹ. Ὢ μεγάλου καὶ θαυμαστοῦ πράγματος! Βρέφος ἐπὶ γῆς κατὰ σάρκα, καὶ πάλιν ἐπλήρου τὸν οὐρανόν· κατεδέξατο τὴν περιτομὴν, ὑπὸ νόμον γέγονεν ὁ σύνθρονος τῷ Πατρί· τὴν Μωϋσέως τετήρηκεν ἐντολὴν ὁ Μωϋσέως Δεσπότης· τοῦτο ἦν ἄρα τὸ διὰ φωνῆς τοῦ μακαρίου Παύλου, Ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ νόμου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον. Οὐ γὰρ πρὸ τῆς σαρκώσεως ὑπὸ νόμον ἦν· ἀλλ' ὅτε γέγονεν ἐκ γυναικὸς, τότε γέγονεν τὸν νόμον φυλάξας· νενόμικεν μὲν τοίνυν αὐτῷ μετὰ σαρκὸς οἰκονομίας ὁ τρόπος τὸ χρῆναι ὑπὸ νόμον γενέσθαι τὸν ὑπὲρ νόμον ὡς Θεόν. Ἔδει γὰρ ἄνθρωπον γεγονότα, τὸ τῆς ἀνθρωπότητος μὴ ἀτιμάσαι μέτρον· ὅτι μικρὸν καὶ ἀνάξιον παντελῶς τῆς ἐνούσης αὐτῷ μεγαλοπρεπείας τὸ ὑποκεῖσθαι νόμῳ, ἐρῶ σοι κἀγώ· οὐ γὰρ μικρὸν ἀλλ' ὡσαύτως τὸ μετασχεῖν αἵματος καὶ σαρκὸς μικρὸν ὁμολογούμενος· ἀλλ' ἦν ἀναγκαίως, μᾶλλον δὲ πρεπωδέστερον αὐτῷ διασῶσαι τὴν ὑπ' οὐρανῶν, καταργῆσαι θάνατον, ἀφανίσαι τὴν ἁμαρτίαν, καὶ στοιχῶν τῷ ἀνθρωπίνῳ γένει, εἰς τὸ ἀπ' ἀρχῆς κατακτήσασθαι τὴν ὑπ' οὐρανῶν τῷ Θεῷ καὶ Πατρί.

II. O great and wonderful thing! An infant on earth according to the flesh, and yet He was filling heaven; He accepted circumcision; He who shares the Father's throne came to be under the law; the Master of Moses kept the commandment of Moses. This, then, was what was spoken by the voice of the blessed Paul: "But when the fullness of the law came, God sent forth His Son, made of a woman, made under the law." For before the incarnation He was not under the law; but when He came to be of a woman, then He came to keep the law. The manner of the dispensation with the flesh, then, established for Him that He who as God is above the law must come to be under the law. For it was fitting that, having become man, He should not dishonour the measure of humanity. That being subject to the law was small and wholly unworthy of the majesty that was in Him, I too will tell you; for [it is] not small, but likewise sharing in blood and flesh [is] confessedly small; but it was necessary, or rather more fitting, for Him to save what is under heaven, to abolish death, to blot out sin, and, keeping in step with the human race, to win back for God and the Father, as it was from the beginning, what is under heaven.

Γʹ. Ταύτης ἕνεκα τῆς αἰτίας σπέρματος Ἀβραὰμ ἐπελάβετο, καὶ παραπλησίως ἡμῖν μετέσχεν αἵματος καὶ σαρκός· ἔλαβεν δούλου μορφὴν, εἰ μὴ καὶ ἐν τῷ ὑποτάσσεσθαι τῷ νόμῳ· δούλου γὰρ τὸ ὑπὸ νόμον εἶναι· ἔλαβεν τοίνυν δούλου μορφὴν ὁ κατὰ φύσιν ἰδίαν ἐλεύθερος· περιετμήθη κατὰ τὸν νόμον· προσεκόμισεν δὲ καὶ ὑπὲρ αὐτοῦ ζεῦγος τρυγόνων καὶ δύο, φησὶν, νεοσσοὺς περιστερῶν. Θαύμαζε καὶ τούτων· ἐν σκιαῖς μὲν γὰρ καὶ τύποις ἦν ταῦτα διὰ Μωϋσέως· ἀλήθεια δέ ἐστιν ὁ Χριστός. Ἀλλ' ἰδοὺ προκεκόμικεν θυσίαν, τοὺς τύπους πεπλήρωκεν, ἡ ἀλήθεια αὐτὸς ἦν ὁ Χριστὸς ὁ διὰ τοῦ μικροῦ πράγματος ὡς ἐν τρυγόνι καὶ περιστερᾷ τοῖς ἀρχαίοις ὑποδηλούμενος· πραοτάτη μὲν γὰρ ἡ περιστερὰ, καλλιστάτη δὲ καὶ εὔφωνος ἡ τρυγών. Ἔστιν δὲ τοιοῦτος ὁ Χριστός· πραότατος μὲν γάρ ἐστιν ὡς Θεὸς, εὐφωνέστατος δὲ ὡς τρυγών· κατατέρπει γὰρ τὴν ὑπ' οὐρανῶν τοῖς εὐαγγελικοῖς διδάγμασιν. Οὐκοῦν ὡς ἐν τύποις τοῖς κατὰ τὸν νόμον, ὡς εὐλαβέστατος, τρυγὼν, ὡς πραότατος, περιστερά. Ὁ Σωτὴρ ἡμῶν ἐσφαγίζετο, ἵνα ἡμᾶς ἀγοράσῃ τῷ ἰδίῳ αἵματι, καὶ ἁγιάσῃ ἐν Πνεύματι ἁγίῳ· αὐτῷ γὰρ πρέπει δόξα καὶ κράτος, τιμὴ καὶ μεγαλοπρέπεια νῦν καὶ ἀεὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

III. For this reason He took hold of the seed of Abraham, and shared in blood and flesh in like manner with us; He took the form of a servant, if not also in being subject to the law: for to be under the law belongs to a servant. He, then, who by His own nature was free took the form of a servant; He was circumcised according to the law; and there was offered for Him a pair of turtle-doves and, it says, two young pigeons. Wonder at these things too: for under Moses these things were in shadows and types, but the truth is Christ. But see, He has brought forward a sacrifice, He has fulfilled the types; the truth was Christ Himself, who was signified to the ancients through a small thing, as in a turtle-dove and a pigeon. For the pigeon is most gentle, and the turtle-dove most beautiful and sweet-voiced. And such is Christ: for He is most gentle as God, and most sweet-voiced as the turtle-dove; for He delights what is under heaven with the teachings of the Gospel. So then, as in the types according to the law, as most devout, He is the turtle-dove; as most gentle, the pigeon. Our Saviour was slain in sacrifice, that He might buy us with His own blood and sanctify us in the Holy Spirit; for to Him belong glory and might, honour and majesty, now and always unto the ages of ages. Amen.

Editors' notes and page, col. 840

Footnotes

(38) ‹anchor: καὶ στοιχῶν› · call in col 840 (printed in the Greek only; no call visible in the Latin)

Sic legere malui obscuratum locum.

I have preferred to read the obscured passage thus.

(printed under page 426)

Page

running head: S. PROCLI CP. EPISCOPI 840
marginal letters: A ‹ἐγεννήθη ἐκ γυναικὸς›; B ‹ὑπὲρ νόμον ὡς Θεόν›; C ‹ὑποτάσσεσθαι τῷ νόμῳ›; D ‹ὡς πραότατος, περιστερά›
old-edition numerals: (none)
other: "τὸ πλήρωμα τοῦ νόμου" printed (Gal 4:4 has τοῦ χρόνου); translated as printed
other: "οὐ γὰρ μικρὸν ἀλλ' ὡσαύτως ... μικρὸν ὁμολογούμενος" is obscure as printed; English UNSURE. In this typeface κ resembles χ; read κ where sense requires (κατακτήσασθαι)

PG 65:841

III. EJUSDEM PROCLI ARCHIEPISCOPI CONSTANTINOPOLITANI SERMO DE DOGMATE INCARNATIONIS, DICTUS IN SABBATO ANTE QUADRAGESIMAM,

III. Sermon of the same Proclus, Archbishop of Constantinople, on the doctrine of the Incarnation, delivered on the Sabbath before Lent,

Graece amissus, sed ex vetere interpretatione Syriaca nunc recuperatus.

lost in Greek, but now recovered from an ancient Syriac version.

I. Copiosa sunt divinae gratiae dona, innumerae concionum spiritalium utilitates, laudabile nundinarum ecclesiasticarum commercium, gratus honor festorum coram altaribus, gloriosae merces crucis, salutaris vindemiae copia ineffabilis, copiosus et sine pare supernorum munerum thesaurus. Nescit paupertatem charitas, neque aliunde Christus divitias sibi conciliat. Inspice, si lubet, dilectissime, divinos libros, ut divitiarum amplitudinem et donatoris munificentiam apprime cognoscas: hinc enim passim doceberis, quomodo Dominus noster Jesus Christus jam inde a rerum initio nunquam destiterit ab humano genere multifariam juvando. Nam primo quidem Adamum illum paradiso pulsum damnatumque revocavit, secumque in coelis voluit considere. Abelem sacrificii sibi oblati causa vidit interfectum, sed eum post necem fecit homicidii accusatorem. Noachum pene naufragum aspexit, in eoque humani generis conservavit scintillam. Servum deprehendit Abrahamum, patremque gentium fecit. Captivum nactus Josephum, castitatis eum exemplar orbi constituit. Fugitivum ex Aegypto offendit Moysem, atque innumero populo ducem praefecit. Josuae Palaestinae exploratori cohibendi solis lunaeque cursum potestatem attribuit. Exiguo de grege sumptum Davidem, fecit eum regum satorem, radicem generationum, unde tremendum dispensationis mysterium manaturum erat. Balaami bruto jumento loquelam concessit: navarchum utilem ad Erythraei transitum dedit; Aaronis virgam aridam floribus praeter naturam ornavit: aeneum serpentem in deserto erexit admirabilem; Eliam famulum in orbe extorrem, igneo curru sedentem ostendit; Babylonicae fornacis flammam in trium puerorum nutricem convertit; leones in puteo coram Daniele tanquam reverentes ante librum discipulos statuit: marinum cetum hospitium prophetae exhibuit: Raehabae lupanar in amicum

I. Abundant are the gifts of divine grace, countless the benefits of spiritual sermons, praiseworthy the trade of the Church's markets, welcome the honour of the feasts before the altars, glorious the rewards of the cross, unspeakable the plenty of the saving vintage, abundant and without equal the treasury of heavenly gifts. Charity knows no poverty, nor does Christ get His riches for Himself from anywhere else. Look into the divine books, if you will, dearly beloved, so that you may know fully the greatness of the riches and the generosity of the Giver: for from them you will be taught on every page how our Lord Jesus Christ, from the very beginning of things, never ceased from helping the human race in many ways. For first He called back that Adam who had been driven out of paradise and condemned, and willed him to sit with Him in the heavens. He saw Abel slain because of the sacrifice offered to Him, but after his murder He made him the accuser of the homicide. He looked upon Noah when he was all but shipwrecked, and in him preserved the spark of the human race. He found Abraham a servant, and made him the father of nations. Finding Joseph a captive, He set him up as a pattern of chastity for the world. He came upon Moses a fugitive from Egypt, and set him as leader over a countless people. To Joshua, the spy of Palestine, He gave power to hold back the course of the sun and moon. Taking David from a small flock, He made him the begetter of kings, the root of the generations from which the awesome mystery of the dispensation was to flow. He granted speech to Balaam's dumb beast; He gave a serviceable pilot for the crossing of the Red Sea; He adorned Aaron's dry rod with flowers beyond nature; He raised up the wonderful bronze serpent in the desert; He showed Elijah His servant, an exile in the world, seated in a fiery chariot; He turned the flame of the Babylonian furnace into the nurse of the three youths; He set the lions in the pit before Daniel like disciples reverent before a book; He provided the sea-monster as a lodging for the prophet; Rahab's brothel into a friendly

Editors' notes and page, col. 841

Footnotes

(60) · call in col 841

Gen. III, 24.

Genesis 3:24.

(printed under page 427)

(61) ‹anchor: vidit interfectum› · call in col 841

Gen. IV, 8.

Genesis 4:8.

(printed under page 427)

(62) ‹anchor: conservavit scintillam› · call in col 841

Gen. VIII, 1 seqq.

Genesis 8:1 ff.

(printed under page 427)

(63) ‹anchor: gentium fecit› · call in col 841

Gen. XVII, 5.

Genesis 17:5.

(printed under page 427)

(64) ‹anchor: orbi constituit› · call in col 841

Gen. XXXIX, 12.

Genesis 39:12.

(printed under page 427)

(65) ‹anchor: ducem praefecit› · call in col 841

Exod. III, 1 seqq.

Exodus 3:1 ff.

(printed under page 427)

(66) ‹anchor: potestatem attribuit› · call in col 841

Jos. X, 13.

Joshua 10:13.

(printed under page 427)

(67) ‹anchor: regum satorem› · call in col 841

I Reg. XVI, 12.

1 Kings [1 Samuel] 16:12.

(printed under page 427)

(68) ‹anchor: loquelam concessit› · call in col 841

Num. XXII, 23 seqq.

Numbers 22:23 ff.

(printed under page 427)

(69) ‹anchor: naturam ornavit› · call in col 841

Num. XVII, 8.

Numbers 17:8.

(printed under page 427)

(70) ‹anchor: erexit admirabilem› · call in col 841

Num. XXI, 9.

Numbers 21:9.

(printed under page 427)

(71) ‹anchor: sedentem ostendit› · call in col 841

IV Reg. II, 11, 12.

4 Kings [2 Kings] 2:11–12.

(printed under page 427)

(72) ‹anchor: nutricem convertit› · call in col 841

Dan. III, 21 seqq.

Daniel 3:21 ff.

(printed under page 427)

(73) ‹anchor: discipulos statuit› · call in col 841

Dan. VI, 16 sqq.

Daniel 6:16 ff.

(printed under page 427)

(74) ‹anchor: prophetae exhibuit› · call in col 841

Jon. II, 1.

Jonah 2:1.

(printed under page 427)

(75) · call in col 841

Jos. II, 1.

Joshua 2:1.

(printed under page 427)

Page

running head: 841 SERMO DE DOGMATE INCARNATIONIS.
marginal letters: A ‹I. Copiosa sunt divinae gratiae›; B ‹coelis voluit considere›; C ‹thraei transitum dedit›; D (in the footnote area, beside "(39) Insignem hoc loco")
old-edition numerals: (none)
other: LATIN ONLY: the Greek is lost; this Latin (Mai's rendering of the Syriac) is the only text and is set in full
other: the caption runs across cols 841–842; set whole here, its numeral III. joined to the title line

PG 65:842

diversorium transmutavit. Sed jam lingua narrando deficit.

lodging He transformed. But now the tongue fails in the telling.

II. Nunc ad divitias transeat oratio. Ecclesiastica solemnitas omnigena salutis merce redundat: hic terrestria dona, et coelestia lucra; hic vitiorum abalienatio, et virtutum acquisitio; hic substantiarum oblatio, et tempus remunerationis, hic nubes pluviam parturiens, et sanatio evangelica; hic increata Trinitas, et tubae apostolicae; hic loco brutalium libidinum, gloriosi hymni cantantur; hic Adam terrestris dimittitur, et Dominus de coelo resplendet; hic antiquus rebellis exploditur, et virgineum adoratur mysterium; hic scelerum chirographum scinditur, et concessae libertatis libellus perscribitur; hic cupidinum interitus, et animorum laetitia. O solemnitas, quae hic quidem laborem, in coelis autem mercedem paris! Hic enim elata voce poenitentia praedicatur, utile Quadragesimae remedium, abstinentiae praemium, virginitas regia, grata Deo eleemosyna, mansuetudinis beatitas, summa longanimitatis prudentia, patientia quae a naufragio liberat, fidei fecunditas, incarnationis Dominicae incomprehensibile arcanum. Prorsus quo diutius de his cogitabis, eo miranda magis et supra omnem vestigationem intelliges.

II. Now let the discourse pass on to the riches. The Church's solemnity overflows with every kind of the merchandise of salvation: here are earthly gifts and heavenly gains; here the estrangement of vices and the acquiring of virtues; here the offering of possessions and the time of recompense; here the cloud in labour with rain, and the healing of the Gospel; here the uncreated Trinity and the apostolic trumpets; here, in place of brutish lusts, glorious hymns are sung; here the earthly Adam is let go, and the Lord shines forth from heaven; here the ancient rebel is hissed off, and the virginal mystery is adored; here the bond of our crimes is torn up, and the deed of granted freedom is written out; here is the death of desires and the gladness of souls. O solemnity, which brings forth labour here, but a reward in the heavens! For here with raised voice is proclaimed repentance, the profitable remedy of Lent, the prize of abstinence, royal virginity, almsgiving pleasing to God, the blessedness of meekness, the highest wisdom of long-suffering, patience that delivers from shipwreck, the fruitfulness of faith, the incomprehensible secret of the Lord's incarnation. In short, the longer you ponder these things, the more you will understand them to be wonderful and beyond all searching out.

III. Revera enim infirmior est intellectus ad scrutandum, quomodo Deus inconvertibiliter factus sit homo; quomodo Verbum sine confusione limo copulatum fuerit, ac Deus impassibiliter ac sine mutatione semet in carnem figuraverit. Quatenus a Patre est, caret principio; quatenus vero factus est, phantasma reputari nequit; idem quippe verusque Deus est, et absque ulla falsitate homo. Qui Patri consubstantialis erat, idem mihi nativitate humana aequalis, excepto tamen peccato, factus est. Increata est natura divina, humanitatis autem assumptio non est imaginaria, unusque est Filius, neque in duas personas dividitur; etenim cum veneranda oeconomia duas sub una

III. For in truth the understanding is too weak to search out how God became man without change; how the Word was joined to clay without confusion, and God fashioned Himself into flesh impassibly and without alteration. Inasmuch as He is from the Father, He is without beginning; but inasmuch as He was made, He cannot be thought a phantom; for the same is both true God and, without any falsehood, man. He who was consubstantial with the Father became, the same, equal to me by human birth, yet without sin. The divine nature is uncreated, but the assumption of humanity is not imaginary, and the Son is one, nor is He divided into two persons; for since the venerable dispensation [joins] two under one

Editors' notes and page, col. 842

Footnotes

(76) ‹anchor: excepto tamen peccato› · call in col 842

Hebr. IV, 15.

Hebrews 4:15.

(printed under page 427)

(39) ‹anchor: in duas personas› · call in col 842

Insignem hoc loco deprehendimus (ut jam praemonui Script. vett. t. X, praef. p. 23) in Syriaco codice sycophantiam alicujus monophysitae. Etenim cum priscus Procli interpres scripsisset hic vocabulum CNUME, personas, cujus vocabuli vestigia adhuc visuntur in codice, monophysita Syrus, ut dixi, nescio quis, orthodoxo abraso vocabulo, substituit haereticam dictionem CHIONE, naturas. Cumulatur hujus criminis veritas, quia in alio Syro Vat. codice, in quo haec eadem Procli oratio legitur, deest hoc loco folium, detractum fortasse manu hominis heterodoxi, cui orthodoxa Procli locutio displicebat. Certe Proclum ab eo errore longe abfuisse, tum cognita illius scripta satis demonstrant, tum disertius ejusdem alii loci, quos Script. vet. t. VII, pp. 39, 134, 205, nos protulimus. Mirum autem est quod hic Procli genuinus locus Graece superest, citante Ephraemio Antiocheno, apud Photium cod. 229, p. 805: Πρόκλος ὁ Κωνσταντινουπόλεώς φησιν ἐν τῇ Τεσσαρακοστῇ (continues)

At this place we have detected (as I noted earlier, Scriptorum veterum [nova collectio] vol. X, preface p. 23) a notable piece of fraud by some Monophysite in the Syriac codex. For when the ancient translator of Proclus had written here the word CNUME, persons, traces of which word are still seen in the codex, a Monophysite Syrian, as I said, whoever he was, scraped out the orthodox word and substituted the heretical term CHIONE, natures. The truth of this charge is reinforced because in another Syriac Vatican codex, in which this same oration of Proclus is read, a leaf is missing at this place, torn out perhaps by the hand of a heterodox man who disliked Proclus's orthodox expression. That Proclus was far from that error is shown sufficiently both by his known writings and, more expressly, by other passages of his which we published in Scriptorum veterum vol. VII, pp. 39, 134, 205. But it is remarkable that Proclus's genuine passage here survives in Greek, cited by Ephraem of Antioch in Photius, codex 229, p. 805: "Proclus of Constantinople says in the [Oration] on the Forty Days (continues)

(printed under page 427)

Page

running head: DE DOGMATE INCARNATIONIS. 842 (start of head on col. 841)
marginal letters: A ‹diversorium transmutavit›; B ‹rum laetitia. O solemnitas›; C ‹Patre est, caret principio›; D (in the footnote area, beside "legitur, deest hoc loco folium")
old-edition numerals: (none)
other: LATIN ONLY (Greek lost); set in full. Caption across both columns set once in c841
other: the column ends mid-sentence at "duas sub una"; "[joins]" in the English is a supplement because the verb falls in the next column

PG 65:843

persona naturas adunaverit, unicus conflatur Filius; quamvis id haeretici irrideant, Judaei insaniam putent, ethnici animo aversentur. Haud semet a Patre separavit, et tamen inter homines versatus est; caro factus sine mutatione; homo, nec tamen in duos divisus: totus in coelo, totusque in terra, et ubique, quia divisionem divina natura non patitur; passus est in eo quod assumpsit, impassibilis mansit in eo quod erat. Dicimus eum Filium, non tanquam deificatum per gratiam, etenim Verbum natura propria Deus est. Ipse est indivisibilis in propria natura, tanquam Patris Filius; sapientia est, uti rerum divinarum oeconomus; potentia, ut universae creaturae conservator; veritas, ut verus Patris typus; imago, utpote Patri suo consubstantialis absque mutatione; lumen, uti sol animarum; vita, quia in ipso vivimus, movemur, et sumus; justitia, tanquam singulorum pro ratione operum remunerator; sanctitas, tanquam peccati abrogator; salus, utpote mundi per sanguinem suum redemptor; resurrectio, tanquam ejus, qui in sepulcro depositus fuerat, renovator.

person has united the natures, one only Son is formed; although the heretics may mock this, the Jews think it madness, the heathen turn from it in their minds. He did not separate Himself from the Father, and yet He dwelt among men; He was made flesh without change; man, yet not divided into two: wholly in heaven, and wholly on earth, and everywhere, because the divine nature does not suffer division; He suffered in that which He assumed, He remained impassible in that which He was. We call Him Son, not as one deified by grace, for the Word is God by His own nature. He is indivisible in His own nature, as the Son of the Father; He is wisdom, as the steward of divine things; power, as the preserver of the whole creation; truth, as the true image of the Father; image, inasmuch as He is consubstantial with His Father without change; light, as the sun of souls; life, because in Him we live, and move, and are; justice, as the rewarder of each according to the measure of his works; holiness, as the abolisher of sin; salvation, inasmuch as He is the redeemer of the world by His own blood; resurrection, as the renewer of him who had been laid in the tomb.

IV. Pergin' vero dicere plura? Pergo enimvero, o Judaee, nec pudet, magnaque voce proclamo, quod venerandum oeconomiae mysterium, salutem nobis negotiatum sit. Aio Christum, quod ad se attinet, esse qui erat; quod ad me autem, eum esse qui factus est. Miracula uti Deus patravit, dolores uti homo sustinuit; mansit is qui erat, et tamen amore hominum ductus, homo factus est per formae fermentum, quia reapse corpore de femina sumpto natus est. Idem porro et via est, quia ducit ad Patrem; janua est, quia intra paradisum recipit; pastor, quia eum qui deerraverat quaerit; ovis, quia propter homines jugulatus est: agnus, quia mundi immunditiam purgat. Denique multifarium est oeconomiae mysterium;

IV. Do you go on, then, to say more? I go on indeed, O Jew, and I am not ashamed, and with a loud voice I proclaim that the venerable mystery of the dispensation has won salvation for us. I say that Christ, as regards Himself, is what He was; but as regards me, that He is what He was made. He worked miracles as God, He endured sufferings as man; He remained what He was, and yet, led by love of men, He was made man through the leaven of a form, because He was truly born, having taken a body from a woman. The same, moreover, is also the way, because He leads to the Father; He is the door, because He receives us within paradise; the shepherd, because He seeks him who had gone astray; the sheep, because He was slain for men's sake: the lamb, because He cleanses the uncleanness of the world. In short, the mystery of the dispensation is manifold;

IV. EJUSDEM PROCLI SERMO DE NATIVITATE DOMINI

IV. SERMON OF THE SAME PROCLUS ON THE NATIVITY OF THE LORD

Graece amissus, sed in interpretatione Syriaca conservatus.

Lost in Greek, but preserved in a Syriac translation.

I. Jam tempus est ut Isaiae prophetae verba repetantur: Laetentur coeli desuper, et nubes depluant justitiam, quia misertus est Dominus populi sui. Laetentur coeli desuper, quia cum ipsi ab initio crearentur, Adam pariter a Creatore de virgine terra formatus fuit, Deique amicus et familiaris apparuit. Laetentur coeli desuper, quia nunc per Domini nostri in carne dispensationem sanctificata

I. Now it is time that the words of the prophet Isaiah be repeated: Let the heavens rejoice from above, and let the clouds rain down justice, for the Lord has had mercy on His people. Let the heavens rejoice from above, because, when they themselves were created in the beginning, Adam likewise was formed by the Creator from the virgin earth, and appeared as the friend and familiar of God. Let the heavens rejoice from above, because now, through the dispensation of our Lord in the flesh, sanctified

Editors' notes and page, col. 843

Footnotes

(77) · call in col 843/844 (call above the image)

Baruch iii, 38.

Baruch 3:38.

(printed under page 428)

(78) · call in col 843/844 (call above the image)

Joan. I, 14.

John 1:14.

(printed under page 428)

(79) · call in col 843/844 (call above the image)

Act. XVII, 28.

Acts 17:28.

(printed under page 428)

(80) ‹anchor: sumpto natus est› · call in col 843

Luc. II, 7.

Luke 2:7.

(printed under page 428)

(81) ‹anchor: via est› · call in col 843

Joan. XIV, 6.

John 14:6.

(printed under page 428)

(82) ‹anchor: janua est› · call in col 843

Joan. X, 9.

John 10:9.

(printed under page 428)

(83) ‹anchor: pastor› · call in col 843

ibid. 14.

Ibid., 14.

(printed under page 428)

(84) ‹anchor: ovis› · call in col 843

Isa. lv, 7.

Isaiah 55:7 [as printed; the sense points to 53:7].

(printed under page 428)

(85) ‹anchor: agnus› · call in col 843

Joan. I, 29.

John 1:29.

(printed under page 428)

(86) · call in col 843/844 (call above the image)

Isa. liii, 8.

Isaiah 53:8.

(printed under page 428)

(88) ‹anchor: populi sui› · call in col 843

Isa. xlv, 8.

Isaiah 45:8.

(printed under page 428)

Page

running head: S. PROCLI CP. EPISCOPI
marginal letters: A ‹persona naturas adunaverit›; B ‹suo consubstantialis absque mutatione›; C ‹per formae fermentum›; D ‹I. Jam tempus est›
old-edition numerals: (none)

PG 65:844

essentia autem est immutabilis. Summus est pontifex, prout in tempore factus fuit; Deus est, prout erat; matre caret, quatenus superior nobis est; patre autem caret, quatenus similis nobis est. Generatio ejus nunquam enarrabitur: superne est ineffabilis, inferne item inenarrabilis, ubique inexplicabilis. Corpus ejus animam intellectumque assumpsit; ut in cunctis similis nobis evaderet.

but the essence is unchangeable. He is High Priest, inasmuch as He was made in time; He is God, inasmuch as He was; He is without mother, inasmuch as He is above us; but He is without father, inasmuch as He is like us. His generation shall never be declared: above it is ineffable, below likewise indescribable, everywhere inexplicable. His body assumed a soul and a mind, that He might become like us in all things.

V. Ob haec omnia, et quia insuper te servaverit, erubesce, o Judaee, necnon ob eos quos tui causa passus est cruciatus, denique etiam ob miracula. Quaenam, ais, sunt haec miracula? Imo, inquam, quaenam vos, o Dei hostes, miracula habetis nostris potiora? Majusne sit miraculum, panem de coelo pluere, an Deum carne vestiri? Mare transeuntium gratia divisum, an virgo post partum incorrupta? Virga quae petram fecit aquarum gurgitem, an crux quae servatum orbem sanctificavit? Haec te miracula pudore afficiant, eumque demum adora qui incarnatus est. Sed quaenam sunt haec quae dico miracula? Generatio absque semine, conceptus sine virili commercio, virgo incorrupta facta mater, et adhuc deinceps virgo: stellae cursus, angelorum laudatio, pastorum timor, oblatio munerum a magis, mare obediens, fuga spirituum, incessus in aquis, tempestatum sedatio, paralyticorum exsultatio, lux caecis reddita, daemonum expulsio, mortui suscitati, creaturae territae, coeli moestitia, sol obscuratus, petrae confractae, templi discissio, destructio inferorum, sepulcrum vacuum inventum, latronis conversio, suffixio chirographi, Synagogae eversio, Ecclesiae exaltatio, divinae religionis propagatio, crucis adoratio. Cum ergo infidelitatis tuae memineris, fatere cum Moyse: Hic est Deus meus, hunc laudo, cui sit gloria et honor per saecula saeculorum. Amen.

V. On account of all these things, and because, besides, He has saved you, blush, O Jew, and also on account of the torments which He suffered for your sake, and finally also on account of the miracles. What, you say, are these miracles? Nay rather, I say, what miracles have you, O enemies of God, greater than ours? Is it a greater miracle to rain bread from heaven, or for God to be clothed with flesh? The sea divided for the sake of those passing over, or a virgin incorrupt after giving birth? The rod which made the rock a flood of waters, or the cross which sanctified the world it had saved? Let these miracles cover you with shame, and at last adore Him who became incarnate. But what are these miracles of which I speak? A generation without seed, a conception without intercourse with man, a virgin made a mother incorrupt, and still a virgin thereafter: the course of the star, the praise of the angels, the fear of the shepherds, the offering of gifts by the magi, the sea obedient, the flight of spirits, the walking on the waters, the stilling of tempests, the leaping for joy of paralytics, light restored to the blind, the casting out of demons, the dead raised, creation terrified, the mourning of the heavens, the sun darkened, the rocks broken, the rending of the temple, the destruction of the underworld, the tomb found empty, the conversion of the thief, the nailing of the handwriting, the overthrow of the Synagogue, the exaltation of the Church, the spread of the divine religion, the adoration of the cross. When therefore you remember your unbelief, confess with Moses: This is my God, Him do I praise; to Whom be glory and honour for ages of ages. Amen.

terra est, atque humanum genus de idololatriae sacrificiis liberatum fuit. Nubes autem depluant justitiam, quia hodie Evae error ablatus fuit et condonatus per Virginis Mariae puritatem, perque Deum simul et hominem ex ipsa natum. Hodie Adam, post veterem damnationem, ex horrenda illa mortis sententia liberatus fuit; fraudis autem auctor .... Deum enim nemo vidit unquam, quemadmodum

is the earth, and the human race was set free from the sacrifices of idolatry. And let the clouds rain down justice, because today the error of Eve was taken away and pardoned through the purity of the Virgin Mary, and through Him who was born of her, God and man together. Today Adam, after the ancient condemnation, was set free from that dreadful sentence of death; but the author of the deceit .... For no one has ever seen God, as

Editors' notes and page, col. 844

Footnotes

(87) ‹anchor: hunc laudo› · call in col 844

Exod. XV, 2.

Exodus 15:2.

(printed under page 428)

(40) ‹anchor: fraudis autem auctor› · call in col 844

Hic unum saltem folium ex codice excidit.

Here at least one leaf has fallen out of the codex.

(printed under page 428)

Page

running head: S. PROCLI CP. EPISCOPI
marginal letters: A ‹essentia autem est immutabilis›; B ‹tium gratia divisum›; C ‹latronis conversio›; D ‹terra est, atque humanum›
old-edition numerals: (none)

PG 65:845

admodum ipse dixit: Nemo vidit faciem meam, et vivit. Natus est igitur ex Virgine Christus, a qua carnem per oeconomiae rationem sumpsit, ut ipsi est libitum: Verbum caro factum est, et habitavit in nobis; atque idcirco Virgo Dei mater evasit. Quomodo virgo post partum manserit verbis explicari nequit, neque item nativitas ejus, propter incomprehensibile divini Verbi erga suam visibilem humanitatem mysterium. Nam secundum suam carnis dispensationem divinum Verbum visibile est; invisibile autem, quia manens quod erat, factum est quod non fuerat. Idem passibile est, et impassibile; passibile quidem in eo quod cernitur, impassibile vero, quatenus ejus divinitatem de eadem Patris substantia esse cognoscimus. Porro est de substantia nostra, quia eadem humanitate praeditum, praeter peccatum. Jam vero Virgo, mater est, quia Verbum incarnatum sine semine edidit; sic tamen ut virginitatem retineat, propter mirabilem illius, qui sic voluit nativitatem. Ipsa mater est secundum substantiam naturae humanae divini Verbi, quod in ipsa incarnatum est, et apparuit, atque unitum est, juxta sapientiam ac voluntatem ejus, qui prodigia operatur. Ex ipsis Christus in carne, ut ait Paulus beatus.

He Himself said: No one has seen My face and lives. Christ therefore was born of the Virgin, from whom He took flesh by the plan of the dispensation, as it pleased Him: The Word was made flesh, and dwelt among us; and for that reason the Virgin became the Mother of God. How she remained a virgin after giving birth cannot be set forth in words, nor likewise His nativity, because of the incomprehensible mystery of the divine Word towards His visible humanity. For according to His dispensation in the flesh the divine Word is visible; but invisible, because, remaining what It was, It became what It had not been. The same is passible and impassible: passible in what is seen, but impassible inasmuch as we know Its Godhead to be of the same substance as the Father. Moreover It is of our substance, because It is endowed with the same humanity, sin excepted. And the Virgin is a mother, because she brought forth the incarnate Word without seed; yet so as to keep her virginity, on account of the wondrous nativity of Him who willed it so. She is mother, according to the substance of human nature, of the divine Word, which was incarnate in her, and appeared, and was united, according to the wisdom and will of Him who works wonders. Of them is Christ according to the flesh, as blessed Paul says.

V. EJUSDEM PROCLI DE SANCTO CLEMENTE MARTYRE SERMO.

V. SERMON OF THE SAME PROCLUS ON SAINT CLEMENT, MARTYR.

Graece amissus, sed apud Syros superstes.

Lost in Greek, but surviving among the Syrians.

I. Duplex, fratres mei, festum hodierna die agitur ob sacerdotis athletae commemorationem; fuit enim sacerdos simul et martyr: ideoque duplicem fore curam necesse est illorum qui huic contexere panegyricam orationem volent; etenim inter sacerdotium atque martyrium laudes oratorem partiri opus erit. Atqui difficile mihi videtur utramque rem verbis dignis exaequare, cum singulae verborum modulum eximie superent. Sed enim sancti homines nihil a nobis praeter studiosam voluntatem postulant, non ut ipsorum meritis celebrandis pares simus: quippe qui sine ullo verborum meorum adminiculo, suis tantum certaminibus coronam obtinuerunt. Quidnam igitur satis mirabimur in beato martyre ac sacerdote Clemente? Num ejus in sacerdotio puritatem, an inclytum martyrii certamen? ejus erga pauperes misericordiam, an quas fundebat pro peccatoribus lacrymas? ejus pro Ecclesia sollicitudines, an contra errores strenuitatem? singularem ejus mansuetudinem, an tempore omni

I. A double feast, my brethren, is kept this day for the commemoration of a priest who was an athlete; for he was at once priest and martyr: and therefore those who wish to weave a panegyric oration for him must needs take a double care; for the orator will have to divide his praises between the priesthood and the martyrdom. Yet it seems to me difficult to match either thing with worthy words, since each far surpasses the measure of words. But holy men ask nothing of us but an eager good will, not that we be equal to celebrating their merits: for they obtained their crown by their own contests alone, without any help from my words. What then shall we sufficiently admire in the blessed martyr and priest Clement? His purity in the priesthood, or the glorious contest of his martyrdom? His mercy towards the poor, or the tears he shed for sinners? His cares for the Church, or his vigour against errors? His singular meekness, or at every time

Editors' notes and page, col. 845

Footnotes

(89) · call in col 845/846 (call above the image)

Exod. XXXIII, 20.

Exodus 33:20.

(printed under page 429)

(90) · call in col 845/846 (call above the image)

Joan. I, 14.

John 1:14.

(printed under page 429)

(91) ‹anchor: ut ait Paulus beatus› · call in col 845

Rom. IX, 5.

Romans 9:5.

(printed under page 429)

(41) · call in col 845/846 (call above the image)

Hunc locum ex Procli nominatim sermone εἰς τὰ Θεοφάνια, De nativitate Domini, citat Ephraemius apud Phot. cod. 229, p. 828 (quae res veritatem inventi nostri luculenter demonstrat), his verbis: Ἕνα Υἱὸν δύο φύσεων, παθητῆς τε καὶ ἀπαθοῦς.

Ephraem, in Photius, codex 229, p. 828, cites this passage from Proclus's sermon expressly named "On the Theophany", On the Nativity of the Lord (which clearly proves the genuineness of our find), in these words: "One Son of two natures, the passible and the impassible."

(printed under page 429)

Page

running head: SERMO DE S. CLEMENTE.
marginal letters: A ‹admodum ipse dixit›; B ‹Porro est de substantia nostra›; C ‹I. Duplex, fratres mei›; D ‹dotio puritatem›
old-edition numerals: (none)

PG 65:846

II. Cave enim putes, eum qui natus est, simplicem esse hominem, vel tantummodo esse Deum. Nam si Christus tantummodo homo esset, qui fieri poterat, ut sancta Virgo post partum etiam virgo maneret? Igitur dicamus hinc confieri, Christum in duabus naturis subsistere divinitatis atque humanitatis, unum esse Jesum Christum, unicum Filium Dominum Jesum Christum. Etenim duarum naturarum unio, in unica filiatione peracta est, unio fuit non confusio, unio non immutatio, unio, inquam, non permistio: nam manens quod erat, factus quod non fuerat. Etenim ipse fuit, qualis nunc est, qualisque erit et permanebit; homo tamen nostri gratia factus est; amator hominis factus est homo, id quod antea non erat; sed homo factus est, Deus simul manens absque ulla immutatione. Factus est igitur similis mihi propter me, factus est quod non erat, retinens tamen id quod fuerat. Denique factus est homo, ut proprias efficiens passiones nostras, idoneos nos adoptioni in filios reddat, concedatque illud regnum, cujus utinam nos dignos efficiat gratia et misericordia Domini Jesu Christi, cui cum Patre et Spiritu sancto gloria est, honor, et potestas nunc et omni tempore et per saecula saeculorum. Amen.

II. Beware of thinking that He who was born is a mere man, or that He is God only. For if Christ were only a man, how could it be that the holy Virgin remained a virgin even after giving birth? Let us say, then, that it follows from this that Christ subsists in two natures, of Godhead and of manhood, that Jesus Christ is one, the only Son, the Lord Jesus Christ. For the union of the two natures was accomplished in one single sonship; it was a union, not a confusion, a union, not a change, a union, I say, not a mingling: for remaining what He was, He was made what He had not been. For He was what He now is, and what He will be and will remain; yet He was made man for our sake; the lover of man was made man, which He was not before; but He was made man while remaining God at the same time without any change. He was made like me, therefore, for my sake; He was made what He was not, yet keeping what He had been. In short, He was made man so that, making our sufferings His own, He might render us fit for adoption as sons, and grant that kingdom of which may the grace and mercy of our Lord Jesus Christ make us worthy, to Whom with the Father and the Holy Spirit is glory, honour and power, now and at all times and for ages of ages. Amen.

fiduciam? verborum facundiam, an continuam operum exsecutionem? Mentis cum Deo conjunctionem, an corporis a puero virginitatem? Sacrorum librorum scientiam, an divinarum minarum praedicationem? ejus ultra temporarias res elationem, an in utroque rerum ordine felicitatem? Miremurne illum magis, tanquam patriae suae decus, an illius testem qui orbem tuetur? tanquam florem Galatarum, an ut vas ministerii angelorum? Utrum ut sal Christianae pietatis, an ut adversus ethnicos gladium? Lumenne mundi, an Judaicae sectae persecutorem? Trinitatis praedicatorem, an tubam aequalitatis quae in ejusdem Trinitatis essentia est? Dicamne haeresum dissipatorem, an Ecclesiae congregatorem?

his confidence? His eloquence of speech, or his unbroken performance of works? The union of his mind with God, or the virginity of his body from boyhood? His knowledge of the sacred books, or his preaching of the divine threats? His rising above temporal things, or his happiness in both orders of things? Shall we admire him more as the glory of his country, or as the witness of Him who guards the world? As the flower of the Galatians, or as a vessel of the ministry of the angels? As the salt of Christian piety, or as a sword against the heathen? As the light of the world, or as the persecutor of the Jewish sect? As the preacher of the Trinity, or as the trumpet of the equality which is in the essence of that same Trinity? Shall I call him the scatterer of heresies, or the gatherer of the Church?

II. His quippe dotibus cunctis, quas etiam Paulus tanquam virtutis subsidia episcopique imaginem pinxit, sanctus hic Clemens praeditus erat: quatenus enim sacerdos Deum hominibus conciliabat, quatenus martyr bellum pro iisdem contra errores

II. For with all these endowments, which Paul too painted as the supports of virtue and the image of a bishop, this holy Clement was furnished: for as priest he reconciled God to men, as martyr he waged war for them against errors

Editors' notes and page, col. 846

Footnotes

(42) ‹anchor: martyre sermo› · call in col 846 (in the heading)

Agitur non de Clemente papa Romano, sed de Clemente episcopo Ancyrae in Galatia, qui celebre martyrium fecit sub Diocletiano an. 283. De hoc martyre Ancyrano Baronius in Martyrol. die 23 Januar, et copiose Surius, Bollandiani, ac Menaea Graeca.

The subject is not Clement the Roman pope, but Clement bishop of Ancyra in Galatia, who suffered a celebrated martyrdom under Diocletian in the year 283. On this martyr of Ancyra see Baronius in the Martyrology for 23 January, and at length Surius, the Bollandists and the Greek Menaea.

(printed under page 429)

Page

running head: SERMO DE S. CLEMENTE.
marginal letters: A ‹II. Cave enim putes›; B ‹est, Deus simul manens›; C ‹fiduciam? verborum facundiam›; D ‹II. His quippe dotibus›
old-edition numerals: (none)
other: Latin only, no facing Greek; set as the author's text. The upper half closes Sermon IV (its §II, numbered "II." after §I in col. 845); the lower half continues Sermon V. Last word printed "er-" at the column foot; completed "errores" from the first line of col. 847. Mai's note 42 (continued) at the foot not set. The caption for Sermon V is set in col. 845.

PG 65:847

rores gerebat. O anima, quae per duos hos honoratissimos veluti fratres, sacerdotium atque martyrium, purificata es! Quid enim est martyr? pro cruce victor per sanguinem; pugnator pro dogmate resurrectionis post triduum peractae; fervidus pro fide athleta; quia Dei timor vocem ejus adigebat, violentam, inquam, pro mysteriorum veritate vocem. Turris fuit alte fundata, quae minime decidit, fidelis rei mandatae executor, corporis sui consummator, errorum messor, vitae nuntius his qui vitam implorant, planta laboribus irrigata, arbor quae caesa fructum germinat, patiens athleta, vulnera non exhorrens. Hic ignominiam hosti intulit, seque virum omni laude majorem praebuit; hic morte sua paradisum sibi praeripuit. Medicus fuit virtutis remediorum conscius, negotiator qui suo sanguine coeleste regnum comparavit, gladius rutilans contra inimicum, crudelitatem plagarum non renuens a daemonibus perpeti, fanorum terror laudabilis, idolorum molendinum, sedulus sacrificiorum purgator, sacrorum coetuum lux inexstincta, sapiens Ecclesiae architectus, abditus altaris thesaurus; atque, ut uno verbo dicam, vera stabilisque virtutis columna. Talis est martyr.

rors. O soul, which has been purified through these two most honoured as it were brothers, priesthood and martyrdom! For what is a martyr? A victor for the cross through blood; a fighter for the doctrine of the resurrection accomplished after three days; a fervent athlete for the faith; because the fear of God drove his voice, a forceful voice, I say, for the truth of the mysteries. He was a tower founded deep, which did not fall at all, a faithful executor of the charge entrusted to him, the finisher of his own body, a reaper of errors, a herald of life to those who beg for life, a plant watered by labours, a tree which, being cut down, puts forth fruit, a patient athlete, not shuddering at wounds. He brought disgrace on the enemy, and showed himself a man greater than all praise; by his death he seized paradise for himself. He was a physician who knew the remedies of virtue, a merchant who purchased the heavenly kingdom with his own blood, a gleaming sword against the enemy, not refusing to suffer the cruelty of blows from the demons, the praiseworthy terror of the shrines, the mill of the idols, the diligent cleanser of sacrifices, the unquenched light of the sacred assemblies, the wise architect of the Church, the hidden treasure of the altar; and, to say it in one word, a true and steadfast pillar of virtue. Such is a martyr.

III. Quid vero sacerdos est? lux Ecclesiae, fons in civitate, sedis ecclesiasticae sol, altaris corona, moerentium portus, luna discurrens, justitiae regula, virginitatis imago, exemplar mansuetudinis, fiduciae argumentum, provisor pauperum, improborum hostis, gratuitus viduarum lugentium defensor, miserorum autem pupillorum imploratus tutor, iniquam vim retundens, rapinas impediens, alieni doloris particeps, pro aliis sponte sollicitus, fida adversus mortem salus, pauperum thesaurus, memoriale veluti ac liber sacrae Scripturae, tonans fidei orthodoxae lingua, populi monitor, rationalis haeresum laqueus. Prorsus nihil aliud sacerdos est, quam Deus quidam in orbe visibilis. Talis, inquam, fuit Dei sacerdos beatus Clemens. Sacerdos quidem major Aarone fuit, martyr autem Stephano par.

III. And what is a priest? The light of the Church, a fountain in the city, the sun of the ecclesiastical see, the crown of the altar, the haven of mourners, a moon running its course, the rule of justice, the image of virginity, the pattern of meekness, the proof of confidence, the provider of the poor, the enemy of the wicked, the unpaid defender of mourning widows, and the implored guardian of wretched orphans, beating back unjust force, hindering robberies, sharing another's grief, anxious for others of his own accord, a faithful safety against death, the treasure of the poor, as it were a memorial and book of sacred Scripture, the thundering tongue of the orthodox faith, the admonisher of the people, a rational snare for heresies. A priest is simply nothing else than a kind of God visible on earth. Such, I say, was the priest of God, blessed Clement. As a priest he was greater than Aaron, and as a martyr equal to Stephen.

IV. Quae enim est comparatio ministerii sub lege, cum illo regnantis gratiae? Nomina utique paria sunt, verum actus longe diversi. En illic, o Judaei, sacerdotium legis, hic autem incruentum ministerium; illic altare lapideum, hic suavitas de conscientia pura procedens. Caput illius sacerdotii fuit Aaron, nobis holocaustum est Christus. Quantum inter famulum et herum, tantum prorsus inter duo sacerdotia interest. Aaron in eremo vitulum conflavit, Christus in cruce semet veluti ignominiam Patri obtulit; illic arca tabulas virgam urnamque continens, hic Virgo Verbum incarnatum concipiens et formidandi mysterii ministra; illic stola sacerdotalis, hyacintho, purpura, bysso, crocoque intexta, hic gratiae tunica de aqua, spiritu, fideque baptismi composita; illic ephod cum gemmis, hic suave jugum et pondus leve; illic lamina

IV. For what comparison is there between the ministry under the law and that of reigning grace? The names indeed are equal, but the acts far different. See: there, O Jews, the priesthood of the law, but here the unbloody ministry; there an altar of stone, here the sweetness proceeding from a pure conscience. The head of that priesthood was Aaron; for us the holocaust is Christ. As much as there is between servant and master, just so much difference is there between the two priesthoods. Aaron in the desert cast a calf; Christ on the cross offered Himself to the Father as it were a thing of shame; there the ark containing the tables, the rod and the urn, here the Virgin conceiving the incarnate Word and minister of the dread mystery; there the priestly stole woven of hyacinth, purple, fine linen and saffron, here the tunic of grace composed of the water, the spirit and the faith of baptism; there the ephod with its gems, here the sweet yoke and the light burden; there the plate

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running head: S. PROCLI CP. EPISCOPI
marginal letters: A ‹rores gerebat. O anima›; B ‹virtutis remediorum conscius›; C ‹rum hostis, gratuitus viduarum›; D ‹sacerdotium legis, hic autem›
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na cum signaculo, hic frontibus nostris impressa crux; illic aurea tiara, hic justitiae unctio; illic tympana reboantia, hic laudantium linguae; illic malorum splendor Punicorum, hic virtutum lumina; illic gemmae duodecim rationale ornantes, hic duodecim evangelizantes apostoli; illic cruore et aqua cum hyssopo et lana coccinea aspergitur populus, hic baptismus aqua scilicet cum spiritu unctionis populum sanctificat; illic una in familia sacerdotium consistebat, hic potestas operibus impetratur; sacerdotium illud tanquam fenum mane praeteriit, nostrum autem ceu luna in aeternum manebit.

with its seal, here the cross impressed on our foreheads; there the golden tiara, here the anointing of justice; there the resounding drums, here the tongues of those who praise; there the splendour of the pomegranates, here the lights of the virtues; there the twelve gems adorning the breastplate, here the twelve apostles preaching the Gospel; there the people are sprinkled with blood and water with hyssop and scarlet wool, here baptism, that is, water with the spirit of anointing, sanctifies the people; there the priesthood rested in one family, here the power is obtained by works; that priesthood passed away like grass in the morning, but ours, like the moon, will remain for ever.

V. Ne nimium gloriere sacrificiis, o Hebraee; umbra erant, ideoque disparuerunt. Cur mihi sacrificiorum multitudinem enumeras, qui Abrahae fidem contemnis? Converte cogitationem tuam ad rei initium, ut inscitiam tuam recognoscas. Nam sacrificia quidem perficit sacerdotium; stirps vero ad sacerdotium provehit; stirpis origo Abraham, verumtamen Abrahae non stirps, sed fides, laudata fuit. Cur ergo cum fide careas, indictis a lege sacrificiis contentus es? Si tu quidem filius es Abrahae, cur eum crucifixisti, cujus Abraham figura fuit? Illic juvenes comitantur, hic angeli laudant; illic mons excelsus, hic lancea; illic ignea flamma, hic Judaeus exclamans; illic angelus coelitus vocat, hic sol in coelo tristatur; illic aries pro liberato primogenito immolatur, hic templum dissolvitur, Verbumque aeternam redemptionem peragit. Viden' ut umbra in rem veram transiit?

V. Do not glory overmuch in sacrifices, O Hebrew; they were a shadow, and therefore they have vanished. Why do you count up to me the multitude of sacrifices, you who despise the faith of Abraham? Turn your thought to the beginning of the matter, that you may recognize your ignorance. For the priesthood performs the sacrifices; but descent brings one to the priesthood; the origin of the descent is Abraham, and yet it was not Abraham's descent, but his faith, that was praised. Why then, since you lack faith, are you content with the sacrifices prescribed by the law? If you are indeed a son of Abraham, why did you crucify Him of Whom Abraham was a figure? There young men accompany, here angels praise; there a lofty mountain, here a lance; there a fiery flame, here the Jew crying out; there an angel calls from heaven, here the sun in heaven is saddened; there a ram is sacrificed for the firstborn set free, here the temple is destroyed, and the Word accomplishes eternal redemption. Do you see how the shadow has passed into the true reality?

VI. Caeterum maligni homines contradicendi voluntate non carent. Jam impudenter Judaeus responsum concinnavit hujusmodi: Cur vos, inquit, nobis illuditis, qui majore quam vos gloria ornamur? Res quidem nostrae commendabiles, vestrae contra detestabiles sunt. Propter nos aquae in sanguinem versae sunt. Propter nos panis de coelo pluit; propter nos mare divisum fuit; propter nos denique virga floruit. Porro nihil hujusmodi apud vos est: vobis antrum, praesepe, panniculi sunt, quae sunt extremae necessitatis atque ignobilitatis indicia. O Judaicam impudentiam! Tu passionem memoras, et prodigia retices? Paupertatem irrides, nec gloriam praedicas? Jesum de Maria ortum affirmas, eumque priorem esse Maria dissimulas? Vociferaris filium esse Mariae quod ad carnem attinet, creatorem autem illius esse, quatenus Deus est, non profiteris? Antrum appellas, et astrum non respicis? Clamitas eum in praesepe positum, cantus angelicos silentio premis? Panniculos vituperas, magorum adorationem non commemoras?

VI. But malicious men do not lack the will to contradict. Already the Jew has impudently put together a reply of this kind: Why, he says, do you mock us, who are adorned with greater glory than you? Our things are commendable, yours on the contrary detestable. For our sake the waters were turned into blood. For our sake bread rained from heaven; for our sake the sea was divided; for our sake, finally, the rod blossomed. But there is nothing of this kind with you: you have a cave, a manger, swaddling clothes, which are the tokens of utmost need and lowliness. O Jewish impudence! Do you recall the passion, and keep silent about the wonders? Do you mock the poverty, and not proclaim the glory? Do you affirm that Jesus sprang from Mary, and conceal that He is before Mary? Do you shout that He is the son of Mary as regards the flesh, but do not confess that He is her creator, inasmuch as He is God? Do you name the cave, and not look at the star? Do you keep crying that He was laid in a manger, and suppress in silence the songs of the angels? Do you find fault with the swaddling clothes, and not mention the adoration of the magi?

VII. Ego, o Judaee, unum Filium profiteor; credo increatam Trinitatem, nec Filii unitatem confusione aliqua aut permistione conflatam judico. Idem Deus homoque est; quatenus Deus, miracula operabatur; quatenus homo, passionem perpetiebatur. Undenam hoc? Audi, o Judaee, Isaiam prophetam utramque rem praedicantem: Parvulus natus est

VII. I, O Jew, confess one Son; I believe in the uncreated Trinity, and I do not judge the unity of the Son to be compounded by any confusion or mingling. The same is God and man; as God He worked miracles; as man He endured the passion. Whence is this? Hear, O Jew, the prophet Isaiah foretelling both things: A Little One is born

Editors' notes and page, col. 848

Footnotes

(92) ‹anchor: utramque rem praedicantem› · call in col 848

Isa. ix, 6.

Isaiah 9:6.

(printed under page 430)

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nobis; hic illius dispensationem in carne narrat. Filius datus est nobis; nunc de ejus aeterna natura loquitur. Dic jam aliquid, o propheta, de duarum naturarum unione, deque unica Filii persona. Et facta est potestas illius super humerum ipsius; ipsius, inquam, non ipsorum. Et vocabitur nomen ejus Angelus magni consilii; unius, inquam,

to us; here he tells of His dispensation in the flesh. A Son is given to us; now he speaks of His eternal nature. Say something now, O prophet, about the union of the two natures, and about the one person of the Son. And His government is upon His shoulder; His, I say, not theirs. And His name shall be called Angel of great counsel; of one, I say,

ΤΟΥ ΑΥΤΟΥ ΑΓΙΟΥ ΠΡΟΚΛΟΥ

OF THE SAME HOLY PROCLUS

ΛΟΓΟΣ ΠΕΡΙ ΠΑΡΑΔΟΣΕΩΣ ΤΗΣ ΘΕΙΑΣ ΛΕΙΤΟΥΡΓΙΑΣ.

DISCOURSE ON THE TRADITION OF THE DIVINE LITURGY.

Πολλοὶ μέν τινες καὶ ἄλλοι τῶν τοὺς ἱεροὺς ἀποστόλους διαδεξαμένων θεῖοι ποιμένες καὶ διδάσκαλοι τῆς Ἐκκλησίας, τὴν τῆς μυστικῆς λειτουργίας ἔκθεσιν ἐγγράφως καταλιπόντες, τῇ Ἐκκλησίᾳ παραδεδώκασιν. Ἐξ ὧν δὲ πρῶτοι οὗτοι καὶ διαπρύσιοι τυγχάνουσιν· ὅ τε μακάριος Κλήμης, ὁ τοῦ κορυφαίου τῶν ἀποστόλων μαθητὴς καὶ διάδοχος, αὐτῷ τῶν ἱερῶν ἀποστόλων ὑπαγορευσάντων· καὶ ὁ θεῖος Ἰάκωβος, ὁ τῆς Ἱεροσολυμιτῶν Ἐκκλησίας τὸν κλῆρον λαχὼν, καὶ ταύτης πρῶτος ἐπίσκοπος ὑπὸ τοῦ πρώτου καὶ μεγάλου ἀρχιερέως Χριστοῦ τοῦ Θεοῦ ἡμῶν κατασταθείς. Ὁ δὲ μέγας Βασίλειος μετὰ ταῦτα τὸ ῥᾴθυμον καὶ κατωφερὲς τῶν ἀνθρώπων θεωρῶν, καὶ διὰ τοῦτο τὸ τῆς λειτουργίας μῆκος ὀκνούντων, ταύτην οὐ περιττὴν καὶ μακρὰν εἶναι νομίζων, ἀλλὰ τὸ τῶν συνευχομένων τε καὶ ἀκροωμένων ῥᾴθυμον διὰ τὸ πολὺ τοῦ χρόνου παρανάλωμα ἐκκόπτων, ἐπιτομώτερον παρέδωκε λέγεσθαι· μετὰ τὴν εἰς οὐρανοὺς ἀνάληψιν τοῦ Σωτῆρος ἡμῶν, οἱ ἀπόστολοι, πρὸ τοῦ εἰς τὴν οἰκουμένην πᾶσαν διασπαρῆναι, ὁμοθυμαδὸν εὑρισκόμενοι, εἰς προσευχὰς πανημερίους ἐτρέποντο, καὶ τὴν τοῦ Δεσποτικοῦ σώματος μυστικὴν ἱερουργίαν παραμύθιον εὑρηκότες, διεξοδικώτατα αὐτὴν ᾖδον· τοῦτο γὰρ καὶ τὸ διδάσκειν πάντων προὐργιαίτερον ἡγοῦντο. Πολλῷ δὲ μᾶλλον μετ' εὐφροσύνης καὶ πλείστης χαρᾶς ἦσαν προσκαρτεροῦντες τῇ τοιαύτῃ θείᾳ τελετῇ, ἀεὶ τοῦ Κυριακοῦ μεμνημένοι λόγου, Τοῦτό ἐστι τὸ σῶμά μου, λέγοντος· καὶ, Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν· καὶ, Ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ. Διὸ καὶ πνεύματι συντετριμμένῳ πολλὰς εὐχὰς ἔμελπον,

Many others too, divine shepherds and teachers of the Church among those who succeeded the holy apostles, have left an exposition of the mystical liturgy in writing and handed it down to the Church. And of these the first and most renowned are these: the blessed Clement, the disciple and successor of the chief of the apostles, the holy apostles themselves dictating it to him; and the divine James, who received the lot of the Church of the people of Jerusalem, and was appointed its first bishop by the first and great High Priest, Christ our God. But afterwards the great Basil, seeing the slackness and downward bent of men, and that for this reason they shrank from the length of the liturgy, not because he thought it superfluous and long, but cutting away the slackness of those who prayed with him and listened, caused by the great expenditure of time, handed it down to be said in a shorter form. After the taking up of our Saviour into heaven, the apostles, before they were scattered into all the world, being found together with one accord, gave themselves to prayers all the day long; and having found in the mystical sacred rite of the Lord's body a consolation, they sang it at the greatest length; for they considered this, and teaching, more important than all else. And much more did they persevere with gladness and very great joy in this divine rite, ever mindful of the Lord's word, when He said: This is My body; and: Do this in remembrance of Me; and: He who eats My flesh and drinks My blood abides in Me, and I in him. Therefore also with a contrite spirit they sang many prayers,

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running head: TRACTATUS DE MISSA.
marginal letters: A ‹nobis; hic illius dispensationem›; B ‹Πολλοὶ μέν τινες›; C ‹νομίζων, ἀλλὰ τὸ τῶν›; D ‹πίνων μου τὸ αἷμα›
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non duorum. Postremo dic, o propheta, quis hic qui advenit, homone an Deus incarnatus? Deus est, qui hominis gratia corpus est factus: Vocabitur enim nomen ejus Angelus magni consilii, Deus, fortis, dominator, princeps pacis, pater futuri saeculi; per quem et cum quo gloria sit Patri, nunc et in omne tempus, et saecula. Amen.

not of two. Finally say, O prophet, who is this that has come, a man or God incarnate? He is God, who for man's sake was made a body: for His name shall be called Angel of great counsel, God, mighty, ruler, prince of peace, father of the world to come; through Whom and with Whom be glory to the Father, now and for all time, and for ages. Amen.

Editors' notes and page, col. 850

Footnotes

(93) ‹anchor: Hoc est corpus meum› · call in col 850

Luc. XXII, 19.

Luke 22:19.

(printed under page 431)

(94) ‹anchor: in meam commemorationem› · call in col 850

I Cor. XI, 24.

1 Corinthians 11:24.

(printed under page 431)