PG 65 · cols. 851–872

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

Letter I

EPISTOLAE SANCTI PROCLI ARCHIEPISCOPI CP. ET VARIORUM AD IPSUM ET ALIOS.

LETTERS OF SAINT PROCLUS, ARCHBISHOP OF CONSTANTINOPLE, AND OF VARIOUS WRITERS TO HIM AND TO OTHERS.

EPISTOLA I.

LETTER I.

Ex libellis porrectis a presbyteris et diaconis, qui transmissi sunt ab episcopis et clericis et monachis, et caeteris Magnae Armeniae et Persidis et aliis gentibus.

From the petitions presented by the priests and deacons who were sent by the bishops and clergy and monks, and the rest, of Greater Armenia and of Persia and of other nations.

Proclo sanctissimo episcopo Constantinopolitanae civitatis.

To Proclus, most holy bishop of the city of Constantinople.

Fuit aliquis pestifer homo, magis autem fera, hominis habens formam diabolicam, mentito nomine Theodorus, qui schema et nomen episcopi

There was a certain pestilent man, or rather a beast, having a diabolical human form, by a false name Theodore, who the garb and name of bishop

Editors' notes and page, col. 851

Footnotes

(95) · call in col 851 (call above the image)

Joan. VI, 57.

John 6:57.

(printed under page 432)

(44) ‹anchor: Epistola I› · call in the heading spanning cols 851-852

Exstat in collat. 5 concilii Constantinopolitani II, oecumenici V. — Collect. Ven. Labb. tom. VI, pag. 76, cum subsequentibus notis Baluzii.

It is extant in the fifth session (collatio) of the Second Council of Constantinople, the Fifth Ecumenical. — Venice collection of Labbe, vol. VI, p. 76, with the following notes of Baluze.

(printed under page 432)

(45) ‹anchor: aliquis pestifer› · call in col 851

Pestifer. Veteres libri, pestis. Ita etiam in epistola tertia Pelagii II Ad episcopos Istriae. Mox vero iidem libri, fera hominis, habens. Sic etiam in codice epistolarum ejusdem Pelagii II.

Pestifer ("pestilent"): the old books read pestis ("a plague"). So too in the third letter of Pelagius II, To the bishops of Istria. Just after, the same books read fera hominis, habens ("a beast, having [the form] of a man"). So too in the codex of the letters of the same Pelagius II.

(printed under page 432)

Page

running head: S. PROCLI CP. EPISCOPI
marginal letters: A ‹ducat meam carnem et bibit›; B ‹vabitur. Ac posteri fidei›; C ‹Fuit aliquis pestifer›; D (none)
old-edition numerals: (none)

PG 65:852

πον, τὸ Θεῖον ἐκλιπαροῦντες· οὐ μὴν ἀλλὰ καὶ τοὺς ἐξ Ἰουδαίων καὶ ἐθνῶν νεοφωτίστους τοῖς τῆς χάριτος ἐθίζοντες, καὶ τὰ πρὸ τῆς χάριτος παραλείπειν διδάσκοντες, σκιὰ τῆς χάριτος ὑπάρχοντες, εὐσεβῶς ἐπαιδαγώγουν. Διὰ τοιούτων τοίνυν εὐχῶν τὴν ἐπιφοίτησιν τοῦ ἁγίου Πνεύματος προσεδόκων, ὅπως τῇ αὐτοῦ θείᾳ παρουσίᾳ τὸν προκείμενον εἰς ἱερουργίαν ἄρτον, καὶ οἶνον ὕδατι μεμιγμένον, αὐτὸ ἐκεῖνο τὸ σῶμα, καὶ αἷμα τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ἀποφήνῃ τε καὶ ἀναδείξῃ· ὅπερ οὐκ ἔλαττον καὶ μέχρι τοῦ νῦν γίνεται, καὶ μέχρι συντελείας τοῦ αἰῶνος γενήσεται. Ἀλλ' οἱ μετέπειτα τὸ στεῤῥὸν καὶ θερμὸν τῆς πίστεως ἀποβαλόντες, ἐν ταῖς τοῦ κόσμου πράξεσι καὶ φροντίσι καταγενόμενοι, τὸ μῆκος, ὡς ἔφθην εἰπὼν, τῆς λειτουργίας ὀκνοῦντες, μόλις ἐφοίτων εἰς τὴν θείαν ἀκρόασιν τῶν Δεσποτικῶν ῥημάτων. Διὸ καὶ ὁ θεῖος Βασίλειος θεραπευτικῇ τινι μεθόδῳ χρώμενος, ἐπιτομώτερον ταύτην ἀπαγγέλλει. Μετ' οὐ πολὺ δὲ πάλιν ὁ ἡμέτερος Πατὴρ ὁ τὴν γλῶτταν χρυσοῦς Ἰωάννης τῆς τῶν προβάτων σωτηρίας οἷα ποιμὴν προθύμως κηδόμενος, εἴς τε τὴν τῆς ἀνθρωπίνης φύσεως ῥαθυμίαν ἐφορῶν, πρόῤῥιζον πᾶσαν σατανικὴν πρόφασιν ἠβουλήθη ἀποσπάσασθαι· διὸ καὶ τὰ πολλὰ ἐπέτεμε, καὶ συντομώτερον τελεῖσθαι διετάξατο, ἵνα μὴ κατὰ μικρὸν οἱ ἄνθρωποι ἐλευθερίαν τινὰ καὶ σχολὴν τὰ μάλιστα φιλοῦντες, τοῖς τοῦ ἀντιπάλου διαλογισμοῖς ἐξαπατώμενοι, τῆς τοιαύτης ἀποστολικῆς καὶ θεϊκῆς παραδόσεως ἀφιστῶνται, ὡς πολλοὶ πολλάκις πολλαχόσε τοῦτο διαπραττόμενοι καὶ μέχρι τῆς σήμερον ἐφωράθησαν.

earnestly entreating the Godhead; and moreover they trained the newly enlightened from among the Jews and the Gentiles in piety, accustoming them to the things of grace, and teaching them to leave behind the things before grace, which were a shadow of grace. Through such prayers, then, they awaited the coming of the Holy Spirit, that by His divine presence He might show and declare the bread set forth for the sacred rite, and the wine mixed with water, to be that very body and blood of our Saviour Jesus Christ; which no less takes place even until now, and will take place until the consummation of the age. But those who came afterwards, having cast off the firmness and warmth of faith, and being worn down in the affairs and cares of the world, shrinking, as I said before, from the length of the liturgy, scarcely came to the divine hearing of the Lord's words. Therefore the divine Basil too, using a kind of healing method, sets it forth in a shorter form. And not long after, again, our Father John, golden of tongue, eagerly caring as a shepherd for the salvation of the sheep, and looking to the slackness of human nature, willed to pluck out by the roots every satanic pretext; therefore he also cut away much, and ordained that it be celebrated more briefly, lest men, little by little, loving above all a certain freedom and leisure, and deceived by the reasonings of the adversary, should fall away from this apostolic and divine tradition, as many, often and in many places, doing just this, have been detected even to this day.

habuit, in angulo et ignobili loco orbis terrarum latitans, in Mopsuesteno secundae Ciliciae vili oppido, vere quidem et principaliter a Paulo Samo-

had, lurking in a corner and obscure place of the world, in the mean town of Mopsuestia in Second Cilicia, truly indeed and principally from Paul of Samo-

Editors' notes and page, col. 852

Page

running head: S. PROCLI CP. EPISCOPI 852
marginal letters: A ‹πον, τὸ Θεῖον ἐκλιπαροῦντες›; B ‹ἐφοίτων εἰς τὴν θείαν›; C ‹habuit, in angulo›; D (none)
old-edition numerals: (none)
other: Upper part: the Greek of the Tractatus de missa (facing Latin in col. 851), set; first word "πον" completes "ἐμέλ-" of col. 849. The full-width lines below the Greek ("fallacibus adversarii ... deprehendimus") are the close of the facing Latin, not set. The letters' caption is set in col. 851. Lower part: Letter I continues (Latin only), set. Last word printed "Samo-" at the column foot; col. 853 not available, so the visible part is set as printed (presumably Samosateno). UNSURE: θεϊκῆς (diaeresis faint). Notes 44–45 (continued) at the foot not set.

PG 65:853

sateno descendens, licet Photino et caeteris haeresiarchis in libro De incarnatione Domini nostri Jesu Christi, in toto suo proposito ipsis verbis inveniatur usus, et si quid pejus. Iste per machinationem et audaciam et errorem diaboli, volebat omnes homines acuta sua, sicut colubri, lingua, et veneno quod sub lingua aspidis est, deperire. Et interim quidem retinebatur suo latibulo, timens potestatem eorum qui a magno Deo et Salvatore nostro Jesu Christo acceperant calcare supra colubros et scorpios, et omnes vires inimici: dico autem sanctos apostolos, et qui consequenter ab his susceperunt, martyres et confessores et episcopos, et caeteros sanctos. Invento autem, nescio quomodo, tempore, coepit repere et extra fines suos, fiduciam gerens, et in paroecia ad eum non pertinente, tanquam eruditus sermocinator, et in Antiochia Syriae in ecclesia alloquens, sic dixit: « Homo Jesus. Quid est enim homo, quod memor es ejus? Apostolus autem de Jesu dictum fuisse hoc dixit: Eum enim qui paulo minus ab angelis minoratus est, videmus, inquit, Jesum. Quid ergo? Homo Jesus similiter, omnibus hominibus, nullam habens differentiam ad homines ejusdem generis praeter ea quae gratia ei dedit: gratia autem data naturam non immutat. Sed post mortis destructionem donavit ei Deus nomen super omne nomen. Qui donavit, Deus est: cui donavit, homo Jesus Christus, primitiae resurgentium; est enim primogenitus ex mortuis. Ascendit ergo et ad dexteram Patris sedet, et est supra omnia. O gratia, quae super omnia data est Jesu! O gratia, quae superavit omnium naturam! Qui est ejusdem mihi naturae, super coelum demonstratus est, in dextera Patris sedet, et dico ad eum: Non una natura mea et tua? et tu quidem in coelo, ego autem in passionibus: et tu quidem supra omnem principatum et potestatem, ego autem in coeno. Sed audiam ad ea, quod bene complacuit in me Patri. Nunquid dicit figmentum ei qui se finxit: Quare sic me fecisti? Nihil habeo ad hoc quod dicam; sed mei fratres, qui ejusdem mihi matris filii sunt, dicunt mihi: Ne disjungas hominem et Deum, sed unum eumdemque dic hominem. Dico connaturalem mihi, dico Deum. Si dixero connaturalem Deo, dico: Quomodo homo et Deus unum? Nunquid una natura hominis et Dei, domini et servi, factoris et facturae? Homo homini consubstantialis

-satene descent, although in the book On the Incarnation of Our Lord Jesus Christ he may be found, throughout his whole design, to have used the very words of Photinus and the other heresiarchs, and anything worse there may be. This man, through the contrivance and daring and error of the devil, wished all men to perish by his sharp tongue, like a serpent's, and by the venom that is under the tongue of the asp. And for a time indeed he was kept back in his lair, fearing the power of those who had received from our great God and Saviour Jesus Christ to tread upon serpents and scorpions and all the forces of the enemy (Luke 10:19): I mean the holy apostles, and those who received from them in succession, martyrs and confessors and bishops, and the other saints. But having found an opportunity, I know not how, he began to creep even beyond his own borders, growing bold, and in a parish not belonging to him, as a learned preacher, addressing the church at Antioch in Syria, he spoke thus: « The man Jesus. For what is man, that Thou art mindful of him? (Ps. 8:5). But the Apostle said that this was spoken of Jesus: For him who was made a little lower than the angels, he says, we see, Jesus (Heb. 2:9). What then? The man Jesus is like all men, having no difference from men of the same kind except the things that grace gave him: but grace given does not change nature. But after the destruction of death God gave him a name above every name (Phil. 2:9). He who gave is God: he to whom He gave is the man Jesus Christ, the firstfruits of those who rise; for he is the firstborn from the dead (Col. 1:18; Rev. 1:5). He ascended, then, and sits at the right hand of the Father, and is above all things. O grace, which has been given to Jesus above all things! O grace, which has surpassed the nature of all! He who is of the same nature as I has been shown above heaven, sits at the right hand of the Father, and I say to him: Is not my nature and yours one? and you indeed are in heaven, but I in sufferings: and you indeed are above every principality and power, but I in the mire. But let me listen to these things, because it has well pleased the Father in me. Shall the thing formed say to him who formed it: Why hast Thou made me thus? (Isa. 45:9; Rom. 9:20). I have nothing to say to this; but my brethren, who are sons of the same mother as I, say to me: Do not separate man and God, but call him one and the same man. I call him connatural with me, I call him God. If I say he is connatural with God, I say: How are man and God one? Is the nature of man and of God one, of lord and of servant, of maker and of thing made? Man is consubstantial with man

Editors' notes and page, col. 853

Footnotes

(96) · call in col 853/854 (call above the image)

Luc. X, 19.

Luke 10:19.

(printed under page 433)

(97) · call in col 853/854 (call above the image)

Psal. VIII, 5.

Psalm 8:5 [8:6].

(printed under page 433)

(98) · call in col 853/854 (call above the image)

Hebr. II, 9.

Hebrews 2:9.

(printed under page 433)

(99) ‹anchor: super omne nomen› · call in col 853

Philipp. II, 9.

Philippians 2:9.

(printed under page 433)

(1) ‹anchor: primogenitus ex mortuis› · call in col 853

Coloss. I, 18; Apoc. I, 5.

Colossians 1:18; Revelation 1:5.

(printed under page 433)

(2) ‹anchor: Quare sic me fecisti› · call in col 853

Isa. xlv, 9; Rom. IX, 20.

Isaiah 45:9; Romans 9:20.

(printed under page 433)

(46) · call in col 853/854 (call above the image)

Colubri. Veteres libri, colubrae. Sic etiam in epistola Pelagii.

Colubri ("of a serpent"): the old books read colubrae. So too in the letter of Pelagius.

(printed under page 433)

(47) · call in col 853/854 (call above the image)

Paroeciae. Paris. liber, parochiam ad eum non pertinentem. Epistola Pelagii, paroechiam ad eum non pertinentem.

Paroeciae ("of a parish"): the Paris book reads parochiam ad eum non pertinentem ("a parish not belonging to him"). The letter of Pelagius reads paroechiam ad eum non pertinentem.

(printed under page 433)

(48) · call in col 853/854 (call above the image)

Autem. Vox haec deest in libro Parisiensi.

Autem ("but"): this word is missing in the Paris book.

(printed under page 433)

(49) ‹anchor: ergo: Homo Jesus› · call in col 853

Homo Jesus. Paris., homo est Jesus Christus.

Homo Jesus ("the man Jesus"): Paris reads homo est Jesus Christus ("Jesus Christ is a man").

(printed under page 433)

(50) ‹anchor: autem in passionibus› · call in col 853

Et tu quidem... in passionibus. Supplendus hic locus in codice Parisiensi, in quo sic habetur: Et tu quidem in coelo, ego autem in terra. Et tu quidem in dextera Patris, ego autem in passionibus.

And you indeed … in sufferings: this passage is to be filled out from the Paris codex, where it reads: And you indeed in heaven, but I on earth. And you indeed at the Father's right hand, but I in sufferings.

(printed under page 433)

(51) · call in col 853/854 (call above the image)

Haec.... inferunt sic. Ista omittit Riccardus.

Haec … inferunt sic: Riccardi omits these words.

(printed under page 433)

(52) · call in col 853/854 (call above the image)

Fiduciam. Veteres libri, tunc fiduciam.

Fiduciam ("confidence"): the old books read tunc fiduciam ("then confidence").

(printed under page 433)

Page

running head: 853 EPISTOLÆ.
marginal letters: A ‹sateno descendens›; B ‹fiduciam gerens›; C ‹ad dexteram Patris sedet›; D ‹connaturalem mihi, dico Deum›
old-edition numerals: (none)
other: column opens mid-word ("sateno", the end of a word hyphenated from col. 852, presumably Samosateno); set as printed. Last word "consub-" completed as "consubstantialis" from the top of col. 854. Scripture references are given in the page foot as notes keyed by superscript numerals (calls removed); they are rendered in English in modern form. "similiter, omnibus": a small mark after "similiter" read as a comma, UNSURE. Italics not marked.

PG 65:854

Deus autem Deo consubstantialis. Quomodo ergo Deus et homo unum per unitatem esse possunt? Salvans, et qui salvatur? qui ante saecula, et qui ex Maria apparuit? Sed vehementer doleo, quia mei fratres haec mihi dicunt, ut loquar in Ecclesia, quae non est possibile dicere bene sapientes. » Haec ab impio Theodoro dicta posuerunt, et inferunt sic: Non qualemcunque autem tumultum ex impiissimis suis verbis Ecclesiae movens, cognitus est huc atque illuc a rectitudine dogmatum declinans. Nec enim recta via ejus, qui perversus est. Unde multi clericorum fiduciam habuerunt eum convincentes; et miserum autem Nestorium moveri, et taediose quae ab eo dicta sunt, suscepisse; et alia multa perturbatio a populo facta est ex dissonantibus Christianorum Ecclesiae verbis ejus, sicut continet epistola Joannis Antiochiae ad Nestorium. Multo autem tempore scilicet perseverans Theodorus, persuasit multis et Nestorio, quod Christus Filius Dei vivi, qui de sancta Virgine Maria natus est, non est qui ex Patre natus est Deus Verbum, consubstantialis Genitori; sed homo pro quantitate suae voluntatis ex Deo Verbo cooperationem suscipiens, et non prius meritus conjunctionem Dei Verbi, antequam immaculatus fieret, ut particeps fiat immaculationis, solius nominis filiationis et dominationis. « Quomodo enim, inquit, homo et Deus unum per unitatem esse potest? qui salvat et qui salvatur? qui ante saecula, et qui ex Maria apparuit? dominus et servus, factor et factura? » Ita et talia ipse Christi impugnator Theodorus ausus est dicere, et in suis conscriptis inseri fecit, fingens quasi contradicere Ario et Eunomio et Apollinario, et non penitus Deo Verbo de substantia Dei Patris genito dans, aut secundum carnem de sancta Virgine Maria nativitatem, aut aliud aliquid de incarnatione et humanatione; sed Jesu Christo, qui et unctus est et participatur honorem, cujus particeps est propter ex Deo Verbo et consubstantiali Filio praeparationem sibi factam, ut conversetur bene. Persuaso autem impio Nestorio una cum aliis, gaudebat jam diabolus, quod per filium suum Theodorum persuasit multis et Nestorio, errori servire. Non est autem contentus quorumdam in locis Syriae perditione, sed volebat multo amplius terram comprehendere. Contigit autem istam Ecclesiam viduam fieri, et nescimus ex quibus peccatis aut quomodo obtinuit episcopatum

but God consubstantial with God. How then can God and man be one by unity? He who saves, and he who is saved? He who is before the ages, and he who appeared from Mary? But I grieve exceedingly that my brethren tell me these things, so that I should speak in the Church things which those who think rightly cannot say. » These words spoken by the impious Theodore they set down, and they go on thus: Stirring up no ordinary tumult in the Church by his most impious words, he was known to swerve this way and that from the rightness of doctrine. For the way of him who is perverse is not straight. Hence many of the clergy had the boldness to refute him; and that the wretched Nestorius too was moved, and grudgingly received the things said by him; and much other disturbance was caused among the people by his words, discordant with the Church of the Christians, as the letter of John of Antioch to Nestorius relates. Persevering, that is, for a long time, Theodore persuaded many, and Nestorius, that Christ the Son of the living God, Who was born of the holy Virgin Mary, is not He Who was born of the Father, God the Word, consubstantial with Him Who begot Him; but a man receiving from God the Word cooperation in proportion to his own will, and not having earned the conjunction of God the Word before he became spotless, so that he becomes a sharer in spotlessness, [and] of the name alone of sonship and lordship. « For how, he says, can man and God be one by unity? he who saves and he who is saved? he who is before the ages, and he who appeared from Mary? lord and servant, maker and thing made? » Such things and the like this very assailant of Christ, Theodore, dared to say, and caused to be inserted in his writings, pretending as it were to contradict Arius and Eunomius and Apollinarius, and granting no birth at all to God the Word from the substance of God the Father, nor according to the flesh from the holy Virgin Mary, nor anything else concerning the incarnation and becoming man; but [granting] to Jesus Christ, who both was anointed and shares in the honour, of which he is a sharer on account of the preparation made for him by God the Word and the consubstantial Son, that he might live well. And when the impious Nestorius had been persuaded together with others, the devil now rejoiced that through his son Theodore he had persuaded many, and Nestorius, to serve error. But he was not content with the perdition of some in the regions of Syria, but wished to seize far more of the earth. Now it happened that this Church became widowed, and we do not know for what sins or how he obtained the episcopate

Editors' notes and page, col. 854

Footnotes

(53) ‹anchor: Deus unum› · call in col 854

Unum. Deest haec vox apud Riccardum: improvide; paulo enim ante repetitur.

Unum ("one"): this word is missing in Riccardi, carelessly, for it is repeated a little before.

(printed under page 433)

(54) ‹anchor: Ita et talia› · call in col 854

Ita et talia. Paris., ista et alia.

Ita et talia ("so and such things"): Paris reads ista et alia ("these and other things").

(printed under page 433)

(55) ‹anchor: Persuaso› · call in col 854

Persuaso. Idem codex, persuasit.

Persuaso ("having been persuaded"): the same codex reads persuasit ("he persuaded").

(printed under page 433)

Page

running head: EPISTOLÆ. 854
marginal letters: A ‹stantialis, Deus autem›; B ‹ex dissonantibus Christianorum›; C ‹factura? » Ita et talia›; D ‹quorumdam in locis Syriae›
old-edition numerals: (none)
other: column opens with "stantialis", the end of "consub-stantialis" hyphenated from col. 853, where the whole word is set; the fragment is not repeated here. "converselur" read as "conversetur" (worn t). The letter is in Latin only on this page and is set as the author's text.

PG 65:855

Nestorius quorumdam circumventione, non habentium nec ex Deo aceipientium gratiam: et potestate abutens, exsultabat sua impietate superare auctorem suum Theodorum. Miseratus autem Deus Ecclesias, suscitavit multa contra eum; in quibus et humiles constituti, nihil praetermisimus usque ad mortem pro veritate certantes, sicuti et in nostris contra Theodorum et scripta ejus, libellis ad Alexandrinum religiosissimum episcopum Cyrillum diximus, et in his quae ad vestram dicimus beatitudinem. Et petimus postquam isti praelecti

Nestorius, by the circumvention of certain men who neither have grace nor receive it from God: and abusing his power, he exulted at surpassing in impiety his author Theodore. But God, taking pity on the Churches, raised up many [voices] against him; among which we too, though placed in lowliness, have omitted nothing, contending for the truth even unto death, as we said also in our pamphlets against Theodore and his writings to the most religious bishop of Alexandria, Cyril, and say in those which we address to your Blessedness. And we ask that, after these have been read out

Editors' notes and page, col. 855

Footnotes

(56) · call in col 855/856 (call above the image)

Et pot. abut. Idem codex, ut potestate abutentes.

Et pot[estate] abut[entes]: the same codex reads ut potestate abutentes ("as abusing their power").

(printed under page 436)

(57) · call in col 855/856 (call above the image)

Multa. Melius in Paris., multos.

Multa ("many things"): better in Paris, multos ("many people").

(printed under page 436)

(58) · call in col 855/856 (call above the image)

Diximus. Idem codex, direximus.

Diximus ("we have said"): the same codex reads direximus ("we have sent").

(printed under page 436)

(59) · call in col 855/856 (call above the image)

Praelecti. Edit. Conc. Labb., perlecti: quod minus placet.

Praelecti ("read out"): Labbe's edition of the Councils reads perlecti ("read through"), which is less satisfactory.

(printed under page 436)

(60) · call in col 855/856 (call above the image, at the heading of the next piece)

Exstat in edit. Conc. Ven. Labb. tom. III, pag. 1737 seqq.

It is extant in the Venice edition of Labbe's Councils, vol. III, p. 1737 ff.

(printed under page 436)

Page

running head: 855 S. PROCLI CP. EPISCOPI
marginal letters: A ‹Nestorius quorumdam›; B ‹Dei amantissimis ac religiosissimis›; C ‹aut discissam esse›; D ‹bentes, solem justitiae›
old-edition numerals: (none)
other: only the closing lines of the preceding Latin-only letter are set here. Last word "prae-" completed as "praelecti" from the top of col. 856. From the caption EPISTOLA II (Procli episcopi Constantinopolitani ad Armenios, de fide) to the foot, this column is the facing Latin version of the Greek Tome to the Armenians in col. 856: not set. Running head partly cut off at the image edge.

PG 65:856

fuerint, et illos perlegere, quatenus fiat unitas vestra contra Theodorum, et sacrilega capitula, et dogmata ejus et eorum qui similia sapiunt vel docent. Et sicut Domino placuit condemnari manifeste et nominatim in Epheso ab universali synodo sacrilegum Nestorium, si per vos etiam antea condemnatum sine nomine, sacrilegiorem in varia impietate Theodorum nominatim condemnari, et eos qui secundum impiissimam ejus expositionem hactenus in Syria et Cilicia sapiunt et docent.

[these] have been [read out], [you] also read them through, so that your unity may come about against Theodore, and [his] sacrilegious chapters, and his doctrines and those of the men who think or teach the like. And as it pleased the Lord that the sacrilegious Nestorius be condemned openly and by name at Ephesus by the universal synod, [so we ask] that Theodore, more sacrilegious in manifold impiety, though already condemned by you without his name, be condemned by name, and those who to this day in Syria and Cilicia think and teach according to his most impious exposition.

ΕΠΙΣΤΟΛΗ Β

LETTER II

Πρόκλου ἀρχιεπισκόπου Κωνσταντινουπόλεως, πρὸς Ἀρμενίους, περὶ πίστεως.

Of Proclus, Archbishop of Constantinople, to the Armenians, on the faith.

Τοῖς θεοφιλεστάτοις καὶ θεοσεβεστάτοις ἐπισκόποις καὶ πρεσβυτέροις, καὶ ἀρχιμανδρίταις τοῖς οὖσι κατὰ πᾶσαν τὴν Ἀρμενίαν τῆς ὀρθοδόξου ἁγίας Ἐκκλησίας, Πρόκλος ἐν Κυρίῳ χαίρειν.

To the most God-beloved and most God-fearing bishops and presbyters, and archimandrites of the orthodox holy Church throughout all Armenia, Proclus [sends] greeting in the Lord.

Αʹ. Οὐ μετρίως, ἀδελφοὶ, συνέχεεν ἡμῶν τὴν ψυχὴν καὶ τὸν λογισμὸν τῇ τυράννῳ λύπῃ, καὶ ἔτρωσεν ἡ φήμη τῶν νεαρῶν τῆς ἀπάτης ζιζανίων, ἅπερ ἔναγχος τῇ ὑμετέρᾳ πανούργως ἐπέσπειρε χώρᾳ ὁ κοινὸς τῆς φύσεως ἐχθρός. Πλήττειν γὰρ ἀφορήτως ἡ τῶν ἀπευκτῶν εἴωθεν ἀκοὴ τὴν μήπω προγυμνασθεῖσαν ἐν τῇ τοιαύτῃ μελέτῃ ψυχήν· καὶ τοσούτῳ πλέον χαλεπώτερον τοξεύει, κατὰ βάθους εἰσωθοῦσα τὰ βέλη, ὅσῳ τὸν κίνδυνον οὐ περὶ τὴν τοῦ σώματος ἵστησι παχύτητα, ἀλλὰ τὸν ἄϋλον πολιορκεῖ ταῖς φήμαις, τὸ ἔντιμον τῆς πίστεως διαθρυλλοῦσα, ἢ ἐλεεινῶς διεῤῥῆχθαι, ἢ παντελῶς σεσυλῆσθαι ἱμάτιον. Πᾶσα μὲν γὰρ ἀρετὴ περισπούδαστος ὑπάρχει τοῖς τὸ λογικὸν μὴ ἀμαυρωθεῖσιν ὑπὸ τῆς ὕλης· πᾶσα δὲ κακία βδελυκτὴ οὐκ ἀπεικότως τοῖς εὐφρονοῦσι κρίνεται, οἷα δὴ κατ' ἐναντιότητα πολεμοῦσα τῇ φύσει τῷ παρὰ φύσιν. Ὥσπερ γὰρ τὸ συμφέρον τοῖς αἱρουμένοις ἀναγκαίως περιμάχητον, οὕτω τὸ μὴ τοιοῦτον, ἀλλ' ἀντικείμενον, ἢ παρὸν ἀποβολῆς ἄξιον, ἢ προσδοκώμενον τὸ μὴ συμβῆναι, φροντίδος οὐκ ἀλλότριον. Ἀρετῆς μὲν οὖν εἴδη πολλά· διαφόρως δὲ ὡρίσαντο περὶ ταύτης οἵ τε ὑπὸ πλάνης ἀγχόμενοι Ἕλληνες, καὶ τὸ ἀκριβὲς τῆς διακρίσεως ὑπὸ τῆς περὶ τὸ Θεῖον ἀγνοίας ἐπισκοτούμενοι· καὶ οἱ διὰ πίστεως τοὺς ὀφθαλμοὺς τῆς διανοίας πεφωτισμένοι Χριστιανοὶ, καὶ πρὸς τὸν τῆς δικαιοσύνης ἥλιον τρανῶς διὰ τῆς ὁμολογίας ἀτενίζειν δυνάμενοι.

I. Not moderately, brethren, has the report of the new tares of deceit, which the common enemy of [our] nature lately sowed craftily over your country, confounded our soul and mind with tyrannous grief, and wounded [them]. For the hearing of things one prays never to hear is wont to strike unbearably the soul not yet trained beforehand in such an exercise; and it shoots all the more grievously, driving its darts deep, inasmuch as it sets the danger not about the grossness of the body, but besieges the immaterial [part] with rumours, noising abroad that the precious garment of the faith has either been pitifully rent or utterly plundered. For every virtue is eagerly sought by those whose reason has not been darkened by matter; and every vice is not unreasonably judged abominable by the right-minded, since by its contrariety it wars against nature with what is against nature. For as what is profitable is necessarily fought for by those who choose it, so what is not such, but opposed [to it], is not outside [our] care: either, when present, as deserving to be cast off, or, when expected, that it may not come to pass. Now there are many kinds of virtue; and they have defined it differently: both the Greeks, strangled by error and having the exactness of their discernment darkened by ignorance concerning the Divine; and the Christians, who have had the eyes of the mind enlightened through faith, and are able through confession to gaze clearly upon the sun of justice.

Βʹ. Οἱ μὲν γὰρ τοῖς οἰκείοις λογισμοῖς ὥσπερ ἐν σκότει προσπταίοντες, καὶ ἀνηγεμόνευτον ἔχοντες ὑπὸ προλήψεως τὸν νοῦν, ἐπισφαλῶς ὁδεύουσι τοῖς λογισμοῖς, μόνην ἐν οἷς δογματίζουσι ψηλαφῶντες τὴν ῥέουσαν καὶ ἄστατον τῶν ὁρωμένων· τὸ δὲ τῆς ἀληθοῦς θεωρίας ὄμμα, ἢ ἀμβλυώττοντες ὑπὸ χρόνου, ἢ πηρωθέντες ὑπὸ πλάνης ἀπώλεσαν. Καί φασιν ἀρετῆς τέτταρα εἴδη εἶναι, δικαιοσύνην φημὶ, καὶ φρόνησιν

II. For the former, stumbling in their own reasonings as in darkness, and having their mind without a guide because of prejudice, travel unsafely by their reasonings, in what they lay down as doctrine groping only after the flowing and unstable [nature] of visible things; while the eye of true contemplation they have lost, either growing dim-sighted through time or maimed by error. And they say that there are four kinds of virtue, I mean justice, and prudence

Editors' notes and page, col. 856

Footnotes

(61) ‹anchor: ὑπὸ πλάνης ἀγχόμενοι› · call in col 856 (printed in the Greek only; no call visible in the Latin)

Forte, ἀγόμενοι.

Perhaps ἀγόμενοι ("led").

(printed under page 436)

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old-edition numerals: (none)

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σωφροσύνην τε καὶ ἀνδρείαν· ἅπερ εἰ καὶ καλὰ δοκεῖ τυγχάνειν, χθαμαλά τε ἕρπει, καὶ περὶ γῆν νήχεται, καὶ κατώτερα τῆς τοῦ οὐρανοῦ τυγχάνει ἀψῖδος. Ἀνδρίαν γὰρ φήσαντες τὴν πρὸς τὴν ὕλ⟨ην⟩ πάλην, καὶ σωφροσύνην τὸ κατὰ τῶν παθῶν κράτος, καὶ φρόνησιν τὴν ἐν ταῖς πολιτείαις ἀριστοκράτειαν, καὶ δικαιοσύνην τὴν ἀρίστην τοῦ ἴσου μερίδα· τῷ βίῳ, ὥς γε ἐνόμισαν, τάξιν ἐνομοθέτησαν, χαλινώσαντες τῷ ὅρῳ τὴν ἐφ' ἑκάτερα τοῦ πλείονος ἀμετρίαν. Ὑψηλὸν δὲ καὶ τῆς παρούσης λέξεως κρεῖττον, οὐδὲ νοῆσαι οὐδὲ ἐκθέσθαι τι ἠδυνήθησαν· ἀλλὰ τῷ ἀσυνέτῳ τῆς πεπωρωμένης καρδίας βιασάμενοι, τό γε ἐπ' αὐτοῖς τὴν ἀρετὴν τοῖς ὁρωμένοις αὐτὴν περιέκλεισαν μόνον, μηδὲν συγχωρήσαντες ἔχειν ὑψηλόν τε καὶ τῆς τῶν οὐρανῶν εὐκοσμίας ἐφάμιλλον.

temperance and fortitude; which, though they seem to be fair, yet creep low, and swim about the earth, and are beneath the vault of heaven. For calling fortitude the wrestling against matter, and temperance the mastery over the passions, and prudence the rule of the best in commonwealths, and justice the best portion of the equal, they laid down, as they supposed, an order for life, bridling by the definition the excess of the more on either side. But anything lofty, and higher than the present [manner of] speech, they could neither conceive nor set forth; rather, doing violence by the senselessness of a hardened heart, so far as lay in them they shut up virtue within visible things alone, granting it nothing lofty or rivalling the fair order of the heavens.

Γʹ. Οἱ δέ γε πεφωτισμένοι διὰ πίστεως τοὺς ὀφθαλμοὺς τῆς καρδίας, ὧν καθηγητὴς καὶ διδάσκαλος ὁ μακάριος ὑπάρχει Παῦλος, ἀρετὴν ὡρίσαντο τὴν πρὸς τὸν Θεὸν ἀναπτεροῦσαν, καὶ τὰ περὶ γῆν ἐν τάξει πηδαλιουχοῦσαν. Τοιγαροῦν αὐτὸς οὗτος ὁ ἐν πᾶσιν ἀοίδιμος πολλὰ μὲν ἀπηρίθμησεν ἀρετῆς εἴδη· τρία δὲ ταῦτα ἐξαίρετα ἀνεβόησε, πίστιν, ἐλπίδα καὶ ἀγάπην· ὧν ἡ μὲν πίστις χαρίζεται τοῖς ἀνθρώποις τὰ ὑπὲρ φύσιν, τοῖς νοητοῖς ἤδη καταμιγνύσα[σα] τὸν ἔτι φοροῦντα τὸ πολυπαθὲς τῆς ὕλης ἱμάτιον. Ἃ γὰρ ἡ τῶν ἀγγέλων καὶ τῶν λοιπῶν ἀσάρκων δυνάμεων ἠγνόησε διὰ μέγεθος φύσις, τούτων τοῖς χαμαὶ βαδίζουσι καὶ ἐπὶ γῆς κυλινδουμένοις ἀνθρώποις τὴν ἐπιστήμην χαρίζεται ἡ πίστις, προσάγουσά τε τῷ βασιλικῷ καὶ ἀσχηματίστῳ θρόνῳ, καὶ ἀκριβῆ τὴν ἔλλαμψιν ἐνιεῖσα τῆς ἀνάρχου καὶ ἀκτίστου φύσεως, τῇ τε οἰκείᾳ ἀστραπῇ καὶ τὴν ἀχλὺν τῶν αἰσθήσεων ἀπελαύνουσα, καὶ εἴ τι παχὺ καὶ νιφῶδες τῶν τῇδε, τοῦ νοῦ ἀποστήσασα· ποιεῖ γὰρ τρανῶς ἐκεῖνα ὁρᾶν ἃ τῷ μὴ φθάνεσθαι ὁρᾶται, καὶ τῷ ἀπροσίτῳ καταλαμβάνεται. Ἡ δὲ ἐλπὶς οὐκ ὀνειροπωλεῖν ἀξίως, ὡς ἄν τις εἴποι, ἀλλὰ γενναίως κρατεῖν ἐν τοῖς παροῦσι παρασκευάζει τὰ μέλλοντα· τῆς ἀναμφιβόλου πληροφορίας τὸ μήπω παρὸν τῷ χρόνῳ, ὡς ἐνεστὸς ἤδη τῷ λογισμῷ ἐγχειριζούσης, καὶ σχεδὸν τὰ προσδοκώμενα ὑπ' ὄψιν ἀγούσης. Ὑπερβᾶσα γὰρ ἡ ἐλπὶς τὰ ἐμποδὼν κωλύματα, συνάπτει τὸ ποθοῦν πρὸς τὸ ἐρώμενον, τὸ παραῤῥέον τοῦ χρόνου τῇ τοῦ μέλλοντος σχέσει νικῶσα. Ἡ δὲ ἀγάπη τοῦ καθ' ἡμᾶς μυστηρίου ἐστὶ τὸ κεφάλαιον· αὕτη γὰρ τὸν Θεὸν Λόγον ἐπὶ γῆς ἀεὶ παρόντα, ἐλθεῖν διὰ σαρκὸς ἐδυσώπησεν. Ἑκατέρα τοίνυν ἀλλήλαις συμβαίνει· ἡ μὲν γὰρ πίστις ἔσοπτρόν ἐστιν ἀγάπης· ἡ δὲ ἀγάπη βεβαίωσις ὑπάρχει πίστεως. Πιστεύομεν ὅτι ὁ Θεὸς Λόγος ἀπαθῶς ἐσαρκώθη, καὶ εὐσεβῶς πιστεύομεν· αὕτη γὰρ τῆς ἡμετέρας σωτηρίας ἡ κρηπίς· ἀλλὰ καὶ ἀγαπῶμεν τὸν δι' ἡμᾶς τὴν τοῦ δούλου μορφὴν λαβόντα, καὶ μήτε φύσεως τροπὴν ὑπομείναντα, μήτε προσθήκην τῇ Τριάδι ἐργασάμενον. Πᾶς τοίνυν Χριστιανὸς ὁ μὴ πλουτῶν πίστει, καὶ ἐλπίδι, καὶ ἀγάπῃ,

III. But those who have been enlightened through faith in the eyes of the heart, whose guide and teacher is the blessed Paul, defined virtue as that which gives us wings towards God, and steers in order the things about the earth. Accordingly this same man, celebrated in all things, enumerated many kinds of virtue; but these three he proclaimed as chief: faith, hope and charity. Of these, faith bestows on men the things above nature, mingling already with the intelligible [realities] him who still wears the garment of matter, subject to many passions. For the things of which the nature of the angels and of the other bodiless powers was ignorant by reason of [their] greatness, the knowledge of these faith bestows on men who walk on the ground and roll about upon the earth, both leading [them] to the royal throne that has no shape, and sending in the exact illumination of the nature without beginning and uncreated, and both driving away by its own lightning the mist of the senses and removing from the mind whatever is gross and snowy among the things here; for it makes [one] see clearly those things which are seen by not being reached, and are comprehended by being inaccessible. Hope prepares [us] not to dream worthily, as one might say, but nobly to hold the things to come among the things present; for its undoubting assurance puts into the hands of the mind what is not yet present in time as already at hand, and brings the things expected almost under [our] sight. For hope, overleaping the hindrances in the way, joins what desires to what is loved, conquering the flowing away of time by its attachment to the future. And charity is the sum of the mystery that concerns us; for it prevailed upon God the Word, Who is ever present on earth, to come through the flesh. Each then agrees with the other; for faith is the mirror of charity, and charity is the confirmation of faith. We believe that God the Word was made flesh impassibly, and we believe piously; for this is the foundation of our salvation; but we also love Him Who for us took the form of the servant, and neither underwent change of nature nor made an addition to the Trinity. Every Christian, then, who is not rich in faith and hope and charity,

Editors' notes and page, col. 857

Footnotes

(62) · call in col 857 (Greek; call above the image, printed in the Greek only)

Forte λήξεως.

Perhaps λήξεως ("of the lot" / "of the portion").

(printed under page 437)

Footnotes

(3) · call in col 859 (call above the image)

Galat. I, 8.

Galatians 1:8.

(printed under page 438)

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PG 65:860

οὐκ ἔστιν ὃ λέγεται· ἀλλ' εἰ καὶ δοκεῖ πολλάκις δουλαγωγεῖν τὸ σῶμα, καὶ τῶν τῆς ψυχῆς παθῶν ἐλευθεριάζειν, τὴν ἠθικὴν μόνην ἀρετὴν κατορθώσας, τῶν τῆς νίκης στεφάνων οὐκ ἀξιοῦται, οἷα δὴ πρὸς ἐκεῖνον τῇ θεολογίᾳ μὴ φθάσας τὸν βραβευτὴν ὄντα τῶν στεφάνων.

is not what he is called; but even if he often seems to bring the body into subjection, and to be free of the passions of the soul, having achieved moral virtue alone, he is not counted worthy of the crowns of victory, inasmuch as by theology he has not reached Him Who is the bestower of the crowns.

Δʹ. Πίστις τοίνυν, καθὰ προέφην, πασῶν τῶν ἀρετῶν ὑπάρχουσα κεφάλαιον, φυλαττέσθω ἀνόθευτος, μηδὲν κίβδηλον ἐπαγομένη ἐκ λογισμῶν ἀνθρωπίνων· μήτε μὴν βεβήλοις κενοφωνίαις ἐπιθολουμένη, ἀλλ' εἴσω τῶν εὐαγγελικῶν τε καὶ ἀποστολικῶν μένουσα ὅρων· μηδενὸς τολμῶντος παρεγχειρεῖν τῇ δι' ἧς ἐσώθημεν, καὶ ἣν ἐν τῷ βαπτίσματι τῇ γλώττῃ ἐχειρογραφήσαμεν· ἀποπέμπεται γὰρ τὸ ὕψος τῆς πίστεως πᾶσαν ἔφοδον θράσους καὶ τόλμαν, οὐ μόνον ἀνθρωπίνην, ἀλλὰ καὶ ὑπὸ φύσεως ἀσάρκου κορυφουμένην, τοῦ μακαρίου Παύλου βοῶντος· Ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανῶν εὐαγγελίσηται ὑμᾶς παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω. Λειτουργεῖν γὰρ ἄγγελος ἐτάχθη, οὐ δογματίζειν· καὶ ἐπισφαλὲς τυγχάνει τὸ μὴ ἕκαστον ἐν οἷς ἐτάχθη ἐμμένειν, ἀλλ' ἐπιχειρεῖν τοῖς ὑπὲρ φύσιν· ὥστε εἰ καὶ τὸ τῆς φύσεως ὁ τολμῶν ἐπάγοιτο ἀξιόπιστον, ἀπαράδεκτος ἔστω ἡ καινοτομία τοῦ κηρύγματος.

IV. Let faith, then, which, as I said before, is the sum of all the virtues, be kept unadulterated, bringing in nothing counterfeit from human reasonings, nor yet made turbid by profane empty babblings, but abiding within the bounds of the Gospels and the Apostles; let no one dare to tamper with that [faith] through which we were saved, and which in baptism we signed with the tongue as with a hand. For the height of the faith repels every assault and daring of rashness, not only human, but even that which rises to a head from a bodiless nature, as the blessed Paul cries: If we or an angel from heaven preach to you beside what you have received, let him be anathema (Gal. 1:8). For an angel was appointed to minister, not to lay down doctrine; and it is perilous for anyone not to abide in the things to which he was appointed, but to attempt the things above [his] nature; so that even if he who dares should bring forward the credibility of his nature, let the innovation in the preaching be inadmissible.

Εʹ. Φυλάξωμεν τοίνυν ἀνυστάκτως ἃ παρελάβομεν, ἀμετεώριστον ἀεὶ ἐπὶ τῷ θησαυρῷ τῆς πίστεως τὸ τῆς ψυχῆς διανοίγοντες ὄμμα. Τί δὴ ἐκ τῶν Γραφῶν παρελάβομεν, ἢ πάντως τοῦτο, ὅτι ὁ Θεὸς ἐδημιούργησε λόγῳ τὸν κόσμον, καὶ παρήγαγεν οὐ πρότερον οὖσαν τὴν κτίσιν· ὅτι νόμῳ φυσικῷ τὸ λογικὸν ἐτίμησε ζῶον· ὅτι δέδωκεν ἐντολὴν τῷ αὐτεξουσίῳ, ὑποδεικνὺς τὸ συμφέρον, ἵνα φύγῃ τῇ καλλίστῃ αἱρέσει τὸ βλάπτον· καὶ ὅτι ἡ ἐθελούσιος πρὸς τὸ χεῖρον τοῦ ἀνθρώπου ὁρμὴ ἐξόριστον ἐποίησε τὸν ἀπειθῆ τοῦ παραδείσου· ὅτι διὰ Πατέρων, καὶ πατριαρχῶν, καὶ νόμου, καὶ κριτῶν, καὶ προφητῶν ἐπαίδευσεν ὁ Πλάστης τὴν φύσιν, καταφρονεῖν μὲν τοῦ ἁμαρτάνειν, φροντίζειν δὲ τοῦ δικαιοπραγεῖν· ὅτι τέλος ὡς ἐπεκράτει βουλομένων ἡμῶν ἡ ἁμαρτία, ὁ δὲ διάβολος δίκην τοῦ πλημμελεῖν ἀπῄτει τὴν τῆς φύσεως πανωλεθρίαν, οἷα δὴ καὶ τοῦ φυσικοῦ νόμου ἀμαυρωθέντος, καὶ τοῦ γραπτοῦ φαυλισθέντος, καὶ τῶν προφητῶν ὡς ἀνθρώπων ὑπομνησάντων τοῦ πρακτέου, ἀλλ' οὐκ ἐξαρπασάντων τοῦ χείρονος· αὐτὸς ὁ Θεὸς ὁ ἀσχημάτιστος, καὶ ἄναρχος, καὶ ἀπερίγραπτος, καὶ παντοδύναμος Λόγος ἐλθὼν ἐσαρκώθη· τὸ γὰρ δυνατὸν παρῆν αὐτῷ βουλομένῳ. Καὶ λαβὼν τὴν τοῦ δούλου μορφὴν, ἐγένετο σὰρξ, καὶ ἐτέχθη ἐκ Παρθένου, πανταχοῦ βουλόμενος δεῖξαι, ὅτι κατ' ἀλήθειαν γέγονεν ἄνθρωπος· ἀναγκαίως γὰρ τῇ φύσει παρέπονται αἱ ἀρχαὶ καὶ τὰ σχήματα, καὶ τὰ πάθη. Οὐδὲ γὰρ λέγει ὁ εὐαγγελιστὴς ὅτι εἰσῆλθεν εἰς τέλειον ἄνθρωπον, ἀλλ'

V. Let us, then, guard sleeplessly what we have received, keeping the eye of the soul ever open, undistracted, upon the treasure of the faith. And what have we received from the Scriptures, if not altogether this: that God fashioned the world by a word, and brought forth the creation which did not exist before; that He honoured the rational living being with a natural law; that He gave a commandment to [its] free will, pointing out what is profitable, so that by the fairest choice it might flee what harms; and that man's voluntary impulse towards the worse made the disobedient an exile from paradise; that through Fathers and patriarchs, and law, and judges, and prophets, the Fashioner trained [our] nature to despise sinning and to take care to do justly; that at last, when sin was prevailing with our consent, and the devil was demanding as penalty for the offence the utter destruction of [our] nature, since the natural law had been darkened, and the written [law] made light of, and the prophets, as men, had reminded [us] of what was to be done, but had not snatched [us] out of the worse: God Himself, the Word without shape, and without beginning, and uncircumscribed, and almighty, came and was made flesh; for the power was present to Him as He willed. And taking the form of the servant, He became flesh, and was born of a Virgin, wishing to show everywhere that He had truly become man; for the beginnings and the forms and the passions necessarily accompany the nature. For neither does the evangelist say that He entered into a perfect man, but

Editors' notes and page, col. 860

Footnotes

(63) · call in col 860 (Greek; call above the image, printed in the Greek only)

Κενοφωνίαις. Καινοφωνίαις.

For κενοφωνίαις ("empty talk") read καινοφωνίαις ("novelties of speech").

(printed under page 438)

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PG 65:861

ἐγένετο σὰρξ, ἐπ' αὐτὴν τὴν καταβολὴν τῆς φύσεως φθάσας, καὶ εἰς τὴν ἀρχὴν τῆς γενέσεως ἀναδραμών. Ὥσπερ γὰρ ὁ τικτόμενος κατὰ φύσιν ἄνθρωπος οὐκ εὐθὺς τέλειος ταῖς ἐνεργείαις πρόεισιν, ἀλλ' αὐτὴ ἡ καταβολὴ τῆς φύσεως πρῶτον γίνεται σὰρξ, εἶτα τῷ χρόνῳ καταμικρὸν προσλαμβάνει τὰς πρὸς ἀπαρτισμὸν τῶν αἰσθήσεών τε καὶ ἐνεργειῶν συντελούσας δυνάμεις· οὕτως ὁ Θεὸς Λόγος ἐπ' αὐτὴν τὴν ἀρχὴν καὶ ῥίζαν τῆς ἀνθρωπείας γενέσεως ἀναδραμὼν, πρῶτον γέγονε σὰρξ, οὐ τραπεὶς εἰς σάρκα, μὴ γένοιτο· μένει γὰρ ἡ θεότης ἀλλοιώσεως ἀνωτέρα· ἐπείπερ τὸ τρεπτὸν, παραῤῥεούσης φύσεως πάθος· τῆς δὲ ἀϊδίου καὶ ἀεὶ ὡσαύτως ἐχούσης τὸ ἄτρεπτον ἴδιον.

He was made flesh, reaching to the very foundation of the nature, and running back to the beginning of [its] coming-to-be. For as a man born according to nature does not at once come forth perfect in his activities, but the very foundation of the nature first becomes flesh, then with time little by little takes on the powers that contribute to the completion of the senses and activities: so God the Word, running back to the very beginning and root of human generation, first became flesh, not changed into flesh, God forbid; for the Godhead remains higher than alteration; since being changeable is a property of a nature that flows away, while unchangeableness is proper to that which is eternal and ever the same.

Ϛʹ. Φαμὲν οὖν ἑκατέραις κεχρημένοι ταῖς γραφικαῖς φωναῖς, ὅτι καὶ ἐγένετο σὰρξ, καὶ ἔλαβε τὴν τοῦ δούλου μορφήν· καὶ ἑκάτερα εὐσεβῶς νοούμενα, σωτηρίας ἡμῖν τυγχάνει σπέρματα. Διὰ μὲν γὰρ τοῦ, Ἐγένετο, τὸ ἀδιαίρετον τῆς ἄκρας ἑνώσεως ὁ εὐαγγελιστὴς ὑπαινίττεται. Ὥσπερ γὰρ ἡ μονὰς οὐκ ἂν τμηθείη εἰς μονάδας δύο· ἡ γὰρ εἰς ταῦτα διαιρουμένη οὐκ ἂν εἴη μονὰς, ἀλλὰ δυάς· οὕτω τὸ ἓν κατὰ τὴν ἄκραν ἕνωσιν οὐκ ἂν διαιρεθείη εἰς δύο· τὸ δὲ Ἔλαβε, βοᾷ τὸ ἄτρεπτον τῆς φύσεως. Ἐπειδὴ γὰρ πᾶν τὸ γινόμενον ἢ ἐξ οὐκ ὄντος γίνεται, ὡς ὁ οὐρανὸς μὴ πρότερον ὤν· ἢ ἐκ τοῦ ὑπάρχοντος ἀλλοιοῦται, ὡς τὸ Νειλῷον ῥεῖθρον ἐξ ὕδατος εἰς αἷμα μετεβλήθη· ἑκάτερα δὲ ἐπὶ τῆς θείας φύσεως ἀνάρμοστα· οὔτε γὰρ ἐξ οὐκ ὄντων παρήχθη ὁ ἀεὶ ἄναρχος, οὔτε ἐξ ὄντων ἐτράπη ὁ ἀναλλοίωτος Λόγος· διὰ τοῦτο δι' ἑκατέρων καὶ τὸ ἄτρεπτον τῆς θεότητος, καὶ τὸ ἀδιαίρετον τοῦ μυστηρίου, ἡ θεία ὑπεμφαίνουσα Γραφὴ, τὸ, Ἐγένετο, εἶπε· καὶ τὸ, Ἔλαβεν, ἐκήρυξεν, ἵνα διὰ μὲν τοῦ προτέρου τὸ ἑνικὸν τοῦ προσώπου παραστήσῃ, διὰ δὲ τοῦ ἑτέρου τὸ ἀναλλοίωτον τῆς φύσεως ἐκβοήσῃ.

VI. We say therefore, using both scriptural expressions, both that He was made flesh (John 1:14), and that He took the form of the servant (Phil. 2:7); and both, piously understood, are for us seeds of salvation. For by "was made" the evangelist hints at the indivisibility of the highest union. For as a unit cannot be cut into two units (for when divided into these it would not be a unit, but a pair), so what is one by the highest union cannot be divided into two; while "took" proclaims the unchangeableness of the nature. For since everything that comes to be either comes to be from what is not, as the heaven, which did not exist before; or is altered from what exists, as the stream of the Nile was changed from water into blood (Exod. 7:20); and both are unfitting in the case of the divine nature (for neither was He Who is ever without beginning brought forth from things that are not, nor was the unalterable Word changed from things that are): therefore the divine Scripture, indicating by both [words] both the unchangeableness of the Godhead and the indivisibility of the mystery, said "was made", and proclaimed "took", so that by the former it might present the oneness of the person, and by the other cry aloud the unalterableness of the nature.

Ζʹ. Ἐγένετο τοίνυν ὁ Θεὸς Λόγος, τέλειος ἄνθρωπος, οὐ κολοβώσαντος τὴν ἄτρεπτον φύσιν τοῦ ὑπὲρ ἔννοιαν θαύματος· ἀλλὰ πίστει τὸ τοιοῦτο μεμαθήκαμεν, οὐκ ἐρεύνῃ κατηλείφαμεν. Καὶ γενόμενος ἄνθρωπος σώζει τῷ ὁμοιοπαθεῖ τὸ κατὰ σάρκα ὁμόφυλον γένος, ἐκτίσας μὲν τῆς ἁμαρτίας τὸ χρέος τῷ ὑπὲρ ἁπάντων ἀποθανεῖν ὡς ἄνθρωπος, καταργήσας δὲ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτ' ἔστι, τὸν διάβολον, ὡς μισοπόνηρος Θεός. Τοῦτο νόμου τὸ δυνατὸν ὑπέδειξε διὰ τοῦ πληρῶσαι πᾶσαν δικαιοσύνην· καὶ τῇ φύσει τὴν προτέραν εὐγένειαν ἀπέδωκεν, διὰ τοῦ τιμῆσαι τῷ ἐνανθρωπῆσαι τὴν ἐκ γῆς παρ' αὐτοῦ διαπλασθεῖσαν φύσιν. Εἷς τοίνυν ἐστὶν Υἱός. Τριάδα γὰρ ὁμοούσιον προσκυνοῦντες, τέταρτον τῷ ἀριθμῷ οὐκ ἐπεισφέρομεν· ἀλλ' ἔστιν εἷς Υἱὸς ὁ ἀνάρχως ἐκ Πατρὸς γεννηθεὶς, δι' οὗ τοὺς αἰῶνας πιστεύομεν γεγενῆσθαι· ὁ συναΐδιος

VII. God the Word, then, became perfect man, the wonder that is beyond thought not having maimed the unchangeable nature; but this we have learned by faith, we have not grasped it by inquiry. And having become man He saves, by sharing our passions, the race akin [to Him] according to the flesh, paying the debt of sin by dying for all as man, and destroying him who had the power of death, that is, the devil (Heb. 2:14), as God Who hates evil. This He showed to be the possibility of the law, by fulfilling all justice; and He restored to [our] nature its former nobility, by honouring, through becoming man, the nature fashioned by Him from the earth. There is, then, one Son. For worshipping a consubstantial Trinity, we do not bring in a fourth in number; but there is one Son, begotten without beginning from the Father, through Whom we believe the ages to have been made (Heb. 1:2); He Who [is] co-eternal

Editors' notes and page, col. 861

Footnotes

(64) ‹anchor: νόμου τὸ δυνατὸν› · call in col 861 (printed in the Greek only; no call in the Latin)

Τοῦτο νόμου τὸ δυνατόν. Leg. cum Riccardo: τοῦ τε νόμου τὸ ἀδύνατον δυνατὸν ὑπέδ. et quod impossibile erat legi (Rom. VIII, 3), possibile esse ostendit.

Τοῦτο νόμου τὸ δυνατόν ("this, the possible of the law"): read with Riccardi τοῦ τε νόμου τὸ ἀδύνατον δυνατὸν ὑπέδ[ειξε], "and what was impossible to the law (Romans 8:3) He showed to be possible."

(printed under page 439)

(65) ‹anchor: ἐστιν Υἱός› · call in col 861 (printed in the Greek only; no call in the Latin)

Υἱός. Addit Riccardus, εἷς Κύριος, unus Dominus: quod redundare videtur ex contextu.

Υἱός ("Son"): Riccardi adds εἷς Κύριος, one Lord, which seems redundant in the context.

(printed under page 439)

Footnotes

(4) · call in col 862 (call above the image)

Joan. I, 14.

John 1:14.

(printed under page 439)

(5) · call in col 862 (call above the image)

Philipp. II, 7.

Philippians 2:7.

(printed under page 439)

(6) ‹anchor: sunt mutata› · call in col 862

Exod. VII, 20.

Exodus 7:20.

(printed under page 439)

(7) ‹anchor: id est, diabolum› · call in col 862

Hebr. II, 14.

Hebrews 2:14.

(printed under page 439)

Footnotes

(8) · call in col 863 (call above the image)

Hebr. I, 2.

Hebrews 1:2.

(printed under page 440)

(9) · call in col 863 (call above the image)

Baruch III, 38.

Baruch 3:38.

(printed under page 440)

(10) · call in col 863 (call above the image)

Philipp. II, 10.

Philippians 2:10.

(printed under page 440)

(11) ‹anchor: cum hominibus conversatus› · call in col 863

Baruch III, 38.

Baruch 3:38.

(printed under page 440)

(66) · call in col 863/864 (call above the image)

Dionysius Exiguus ineffabiliter, legit ἀῤῥήτως.

Dionysius Exiguus has ineffabiliter ("ineffably"); he read ἀῤῥήτως.

(printed under page 440)

Page

other: facing Latin version, not set

PG 65:864

τῇ ῥίζῃ κλάδος, ὁ ἀρεύστως ἐκ Πατρὸς ἐκλάμψας· ὁ ἀχωρίστως τοῦ νοῦ προϊών τε καὶ μένων Λόγος. Εἰ γὰρ καὶ ἐπὶ γῆς ὤφθη, ἀλλὰ τοῦ γεννήσαντος οὐκ ἐχωρίσθη. Οὗτος ἠθέλησε σῶσαι ὃν ἔπλασε, καὶ ἔσωσέ γε, μήτραν οἰκήσας τὴν κοινὴν τῆς φύσεως πύλην· ἣν καὶ τῇ οἰκήσει εὐλογήσας, καὶ τῇ γεννήσει σφραγίσας, ἔδειξε τῷ ὑπὲρ φύσιν τόκῳ, ἑαυτὸν ὑπὲρ λόγον ἐνανθρωπήσαντα.

with the root, as a branch, He Who shone forth from the Father without flux; the Word Who proceeds inseparably from the mind and yet abides. For though He was seen upon earth, yet He was not separated from Him Who begot Him. He willed to save the one whom He had formed, and save him He did, dwelling in a womb, the common gate of nature; and having both blessed it by His dwelling and sealed it by His birth, He showed by a birth beyond nature that He had become man beyond reason.

Ηʹ. Οὐκ ἄλλος οὖν ὁ Χριστὸς, καὶ ἄλλος Θεὸς, ὁ Θεὸς Λόγος· δύο γὰρ υἱοὺς ἡ θεία φύσις οὐκ οἶδεν. Ὁ μόνος Μονογενῆ ἐγέννησεν· ἔνθα γὰρ οὐκ ἔστι συζυγία τῶν τικτόντων, ἐκεῖ οὐχ εὑρίσκεται δυὰς τῶν τικτομένων. Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμπτει, ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων. Εἰ δὲ ἄλλος ἐστὶν ὁ Χριστὸς παρὰ τὸν Θεὸν Λόγον, ἀναγκαίως ψιλὸς ἄνθρωπος ὁ Χριστὸς, κατὰ τὸν τῶν ἐμπλήκτων λόγον. Εἰ δὲ ψιλὸς ἄνθρωπος ὁ Χριστὸς, πῶς τοῦ κατὰ φύσιν αὐτὸν προτιμᾷ τὰ οὐράνια, καὶ γονυπετεῖ τὴν ἐπωνυμίαν τοῦ ἥττονος; πῶς δὲ ἂν δεξώμεθα τὰς προφητικὰς φωνὰς βοώσας· Ὁ Θεὸς ἡμῶν ἐπὶ γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη; Ὀπτασίαν γάρ φησι τὴν κατὰ σάρκα φανέρωσιν· καὶ συναναστροφὴν ὀνομάζει τὴν ἐπὶ καιροῦ μετὰ ἀνθρώπων πολιτείαν, ἐν ᾗ δημοσιεύων ὁ ἄφθονος τὸ παντοδύναμον ἔδειξεν, ὅτι ὡς παντοκράτωρ, καὶ ὃ ἦν ἔμεινε δι' ἑαυτὸν, καὶ ὃ ἠθέλησε, γέγονε δι' ἡμᾶς.

VIII. Christ, then, is not one and God, God the Word, another; for the divine nature does not know two sons. The Only One begot the Only-begotten; for where there is no coupling of those who bring forth, there no pair of those brought forth is found. In the name of Jesus Christ every knee bends, of things in heaven, and things on earth, and things under the earth (Phil. 2:10). But if Christ is other than God the Word, then of necessity Christ is a mere man, as the senseless say. And if Christ is a mere man, how do the heavenly beings honour Him above the one [Son] by nature, and bend the knee to the name of the lesser? And how shall we receive the prophetic voices that cry: Our God was seen upon earth, and lived among men (Bar. 3:38)? For by "vision" it means the manifestation in the flesh; and by "living among" it names His sojourn with men for a season, in which He Who is without grudging, making it public, showed His almighty power: that as Almighty He both remained what He was for His own sake, and became what He willed for ours.

Θʹ. Εἰ δέ τισι σκανδάλου παραίτια γίνεται τὰ σπάργανα, καὶ ἡ ἐν φάτνῃ ἀνάκλισις, καὶ ἡ ἐν χρόνοις κατὰ σάρκα αὔξησις, καὶ τὸ καθευδῆσαι ἐν πλοίῳ, καὶ τὸ κοπιάσαι ὁδοιπορήσαντα, καὶ τὸ πεινῆσαι ἐν καιρῷ, καὶ ὅσα τῷ κατὰ ἀλήθειαν γεγονότι συμβαίνει ἀνθρώπῳ· ἴστωσαν ὡς κωμῳδοῦντες τὰ πάθη, ἀρνοῦνται τὴν φύσιν· ἀρνούμενοι δὲ τὴν φύσιν, οὐ πιστεύουσι τῇ οἰκονομίᾳ· μὴ πιστεύοντες δὲ τῇ οἰκονομίᾳ, ζημιοῦνται τὴν σωτηρίαν. Εἰ μὲν γὰρ ἐξωλίσθησεν ἀπὸ γενέσεως κόσμου εἰς τὸν βίον ἄνθρωπος, ἑτέραν παρὰ ταύτην φύσεως βαδίσας ὁδὸν, δεικνύτωσαν οἱ φιλόνεικοι, καὶ τότε τοὺς οἰκείους ὑφαινέτωσαν λήρους. Εἰ δὲ αὕτη τῆς κοινῆς φύσεως ἡ ἀρχὴ, ὁ δὲ Θεὸς Λόγος κατὰ ἀλήθειαν γέγονεν ἄνθρωπος, τοῦ χάριν, συνομολογοῦντες τὴν φύσιν, σκώπτουσι τὰ πάθη; Θάτερον οὖν ἑκατέρων ἐπιλεξάσθωσαν· ἢ ἐπαισχυνόμενοι τὰ πάθη, ἀρνείσθωσαν τὴν φύσιν, καὶ τὰ Μανιχαίων φρονοῦντες τοῖς ἀσεβέσι συντετάχθωσαν· ἢ εἰ προσίενται τὸ ἐκ τῆς ἐνανθρωπήσεως κέρδος, ὁμολογοῦντες τὴν φύσιν, μὴ αἰσχυνέσθωσαν τὰ τῇ φύσει συμβαίνοντα πάθη. Θαυμάζω δὲ καὶ τὴν φρενοβλάβειαν τῶν κενὰς ὁδοὺς ἀπάτης ἀνατεμνόντων. Ἐγὼ γὰρ ἕνα εἰδώς τε καὶ διδαχθεὶς εὐσεβῶς Υἱὸν, μίαν ὁμολογῶ τὴν τοῦ σαρκωθέντος

IX. But if to some the swaddling-bands become an occasion of stumbling, and the laying in the manger, and the growth according to the flesh in the course of time, and the sleeping in the boat, and the weariness from journeying, and the hunger in due season, and all that befalls one who has truly become man: let them know that in mocking the sufferings they deny the nature; and denying the nature, they do not believe the economy; and not believing the economy, they forfeit salvation. For if, since the beginning of the world, any man has slipped into life having travelled some other road of nature than this one, let the contentious show it, and then let them weave their own nonsense. But if this is the beginning of our common nature, and God the Word truly became man, why do they confess the nature and mock the sufferings? Let them, then, choose one of the two: either, being ashamed of the sufferings, let them deny the nature, and, thinking the things of the Manichees, be ranked with the impious; or, if they accept the gain that comes from the Incarnation, confessing the nature, let them not be ashamed of the sufferings that befall the nature. I marvel, too, at the derangement of those who cut out empty roads of deceit. For I, knowing and having been piously taught one Son, confess one

Editors' notes and page, col. 864

Footnotes

(67) ‹anchor: τῶν κενὰς› · call in col 864 (printed in the Greek only; no call visible in the Latin)

Κενάς. Dionysius, καινάς.

Κενάς ("empty"): Dionysius [read] καινάς ("new").

(printed under page 440)

Page

running head: S. PROCLI CP. EPISCOPI | 864
marginal letters: A ‹ἀΐδιος τῇ ῥίζῃ κλάδος›; B ‹πᾶν γόνυ κάμπτει, ἐπουρανίων›; C ‹(blank space between §VIII and §IX, after ἠθέλησε, γέγονε δι' ἡμᾶς.)›; D ‹ὑφαινέτωσαν λήρους. Εἰ δὲ αὕτη›
old-edition numerals: (none)

PG 65:865

Θεοῦ Λόγου ὑπόστασιν· ἑνός τε ὄντος τοῦ τε τὰ πάθη ὑπομείναντος, καὶ τοῦ τὰ θαύματα τελεσιουργήσαντος, τοῦ χάριν, τὰ θειότερα σιωπῶντες, τὰ ἥττονα κωμῳδοῦσιν; Ἵνα γὰρ πιστώσεται ὅτι Θεὸς ὢν καὶ Λόγος ὑπάρχων, καὶ μείνας ὃ ἦν, γέγονε σὰρξ, καὶ βρέφος, καὶ ἄνθρωπος, μηδεμιᾶς τροπῆς τὸ μυστήριον ὑβριζούσης, ὁ αὐτὸς καὶ θαυματουργεῖ, καὶ πάσχει, διὰ μὲν τῶν σημείων τὸ εἶναι ὃ ἦν αἰνιττόμενος, διὰ δὲ τῶν παθῶν τὸ γενέσθαι ὃ ἔπλασε πιστούμενος. Ἕνα τοίνυν καὶ τὸν αὐτὸν ἀϊδίως τε καὶ ἐπ' ἐσχάτων σαρκωθέντα ὁμολογοῦμεν Υἱὸν, μηδὲν ἐπεισάγοντες τῇ φύσει νόθον· οὐδὲν γὰρ περιττὸν ἐν τῷ θρόνῳ.

hypostasis of the incarnate God the Word; and since He Who endured the sufferings and He Who wrought the miracles is one, why do they keep silence about the more divine things and make mockery of the lesser? For in order that it might be made credible that, being God and existing as the Word, and remaining what He was, He became flesh, and an infant, and a man, with no change doing outrage to the mystery, the same One both works wonders and suffers: by the signs intimating that He is what He was, by the sufferings giving assurance that He became what He had formed. One and the same Son, then, we confess, both eternally and in the last times made flesh, bringing nothing spurious into the nature; for there is nothing superfluous on the throne.

Ιʹ. Ἀλλὰ πάντως ἐκεῖνο τὸ πολυθρύλλητόν μοι ἐροῦσι, πλέκοντες συλλογισμοὺς ἀράχνης ἀσθενεστέρους. Εἰ ἡ Τριὰς, φησὶν, ὁμοούσιος, ἡ Τριὰς ἀπαθής· ὁ δὲ Θεὸς Λόγος ἐν τῇ Τριάδι ὁρᾶται· καὶ ὁ Λόγος ἄρα ἀπαθής. Εἰ δὲ ὁ Θεὸς Λόγος ἀπαθὴς, εὑρεθήσεται ὁ σταυρωθεὶς ἕτερος παρὰ τὸν Θεὸν Λόγον τὸν ἀπαθῆ. Οὕτως ἱστὸν ἀράχνης ὑφαίνουσιν οἱ ταῦτα λέγοντες, καὶ καθ' ὑδάτων γράφουσιν οἱ τὰ κενὰ ταῦτα μελετῶντες προβλήματα. Φάσκοντες γὰρ εἶναι σοφοὶ ἐμωράνθησαν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. Λημῶν γὰρ ὀφθαλμὸς ἡλίου ἀκτῖνας καθαρῶς οὐ δέχεται, καὶ ἀσθενοῦσα διάνοια πίστεως οὐ προσίεται ὕψος. Τί τοίνυν φαμὲν ἡμεῖς; ὅτι κατὰ τὸν λόγον τῆς θεότητος ἡ Τριὰς ὁμοούσιός ἐστι καὶ ἀπαθής. Οὐδὲ γὰρ φάσκοντες αὐτὸν πεπονθέναι, τῷ λόγῳ τῆς θεότητός φαμεν αὐτὸν πεπονθέναι· ἀνεπίδεκτος γὰρ ἡ θεία φύσις παντὸς πάθους· ἀλλ' ὁμολογοῦντες τὸν Θεὸν Λόγον τὸν ἕνα τῆς Τριάδος σεσαρκῶσθαι, διδάμεν τὴν αἰτίαν τοῦ νοεῖν τοῖς μετὰ πίστεως ἐρωτῶσι δι' ὃ ἐσαρκώθη. Ἐπειδὴ γὰρ ἠβούλετο Θεὸς Λόγος καταργῆσαι τὰ πάθη, ὧν πέρας ἦν ὁ θάνατος, προσίεσθαι δὲ πάλιν τὰ πάθη ἡ ἀνόλεθρος φύσις οὐχ οἵα τε ἦν· εἰ γὰρ πᾶν πάθος στάσις ἐστὶ καὶ μάχη τῶν συνθέτων, περὶ δὲ τὸ ἄϋλον καὶ μόνον οὐδεμία σύνθεσις· οὐκ ἄρα ἐκεῖ ἔφθανε πάθος, ἔνθα οὐδὲ σύνθεσις τυγχάνει. Βουληθεὶς τοιγαροῦν τὰ τυραννοῦντα τὴν λογικὴν σάρκα πάθη καταργῆσαι, καθὰ προέφημεν, ὧν ἀκρόπολις ὑπῆρχεν ὁ θάνατος, σαρκοῦται ἐκ Παρθένου, ὡς οἶδεν ὁ Θεὸς Λόγος, καὶ σχηματίζεται ὡς ἄνθρωπος· τοῦτο γὰρ ηὐδόκησε· καὶ κενοῖ ἑαυτὸν ἐν δούλου μορφῇ, μηδεμίαν τῆς θεότητος περιγραφὴν ὑπομείνας· καὶ οὕτω σώζει πᾶν τὸ ἀνθρώπινον γένος, ἐν τῇ σαρκὶ μὲν αὐτοῦ καταργήσας τὰ πάθη, φυλάξας δὲ αὐτοῦ ἀπαθῆ τὴν θεότητα.

X. But they will surely tell me that much-bruited argument, weaving syllogisms weaker than a spider's web. If the Trinity, it says, is consubstantial, the Trinity is impassible; but God the Word is beheld in the Trinity; therefore the Word too is impassible. And if God the Word is impassible, the one who was crucified will be found to be another, besides God the Word, the impassible. So do those who say these things weave a spider's web, and those who ponder these empty problems write upon the waters. For professing themselves to be wise they became fools, and their senseless heart was darkened. For a bleary eye does not cleanly receive the rays of the sun, and a weak understanding does not admit the height of faith. What, then, do we say? That according to the principle of the Godhead the Trinity is consubstantial and impassible. For when we say that He suffered, we do not say that He suffered by the principle of the Godhead, for the divine nature is incapable of any suffering; but, confessing that God the Word, the One of the Trinity, was made flesh, we give to those who ask with faith the reason by which to understand why He was made flesh. For since God the Word willed to abolish the sufferings, whose end was death, while the indestructible nature, on the other hand, could not admit the sufferings (for if every suffering is a strife and a battle of things compounded, and about what is immaterial and single there is no composition, then suffering did not reach there, where there is not even composition): willing therefore to abolish the sufferings that tyrannized the rational flesh, of which, as we said before, death was the citadel, He is made flesh of the Virgin, as God the Word knows, and is fashioned as a man (for this was His good pleasure), and empties Himself in the form of a servant, undergoing no circumscription of the Godhead; and so He saves the whole human race, having abolished the sufferings in His flesh, and kept His Godhead impassible.

ΙΑʹ. Διὰ τοῦτο καὶ ὁ Γαβριὴλ εὐαγγελιζόμενος τὴν τοῦ τεχθέντος αὐθεντίαν καὶ δύναμιν, ἐβόα πρὸς τὴν Μαριάμ· Αὐτὸς γὰρ, φησὶ, σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἀνομιῶν αὐτῶν. Λαὸς δὲ οὐκ ἂν εἴη ἀνθρώπου

XI. For this reason Gabriel too, announcing the authority and power of Him Who was to be born, cried to Mary: For He, he says, shall save His people from their iniquities. But the people would not be a man's

Editors' notes and page, col. 865

Footnotes

(68) · call in col 865 (Greek; call above the image)

Οὕτως. Ὄντως.

For οὕτως ("thus") read ὄντως ("truly").

(printed under page 441)

(69) · call in col 865/866 (call above the image)

Quod Cyrillus dicit, Una natura Dei Verbi incarnata, et item Athanasius, hoc iste dicit, Una hypostasis.

What Cyril says, One nature of God the Word incarnate, and likewise Athanasius, this man says as One hypostasis.

(printed under page 441)

Footnotes

(12) · call in col 866 (call above the image)

Isa. lix, 5 sec. LXX.

Isaiah 59:5, according to the Septuagint.

(printed under page 441)

(13) ‹anchor: insipiens cor eorum› · call in col 866

Rom. I, 21, 22.

Romans 1:21–22.

(printed under page 441)

(14) ‹anchor: formatur ut homo› · call in col 866

Philipp. II, 7.

Philippians 2:7.

(printed under page 441)

(15) ‹anchor: a peccatis eorum› · call in col 866

Matth. I, 21.

Matthew 1:21.

(printed under page 441)

Footnotes

(16) · call in col 867 (call above the image)

Baruch iii, 38.

Baruch 3:38.

(printed under page 442)

(17) ‹anchor: per quem omnia› · call in col 867

I Cor. VIII, 6.

1 Corinthians 8:6.

(printed under page 442)

(18) · call in col 867 (call above the image)

Joan. I, 1-3.

John 1:1–3.

(printed under page 442)

(19) ‹anchor: approbatum a Deo› · call in col 867

Act. II, 22.

Acts 2:22.

(printed under page 442)

(20) ‹anchor: fidem praebens omnibus› · call in col 867

Act. XVII, 31.

Acts 17:31.

(printed under page 442)

(21) ‹anchor: interficere hominem› · call in col 867

Joan. VIII, 40.

John 8:40.

(printed under page 442)

(22) ‹anchor: nomen ejus Emmanuel› · call in col 867

Isa. vii, 14.

Isaiah 7:14.

(printed under page 442)

(23) ‹anchor: Nobiscum Deus› · call in col 867

Matth. I, 23.

Matthew 1:23.

(printed under page 442)

Page

other: facing Latin version, not set

PG 65:868

ἀλλὰ Θεοῦ· οὐδ' ἂν ἀπαλλάξειε τὸν κόσμον ἁμαρτημάτων ὁ μετὰ φθορᾶς εἰσπηδήσας εἰς τὸν βίον, καὶ τὴν ἀρχὴν τῆς γενέσεως οὐκ ἐσχηκὼς ἀκατηγόρητον, ἀλλὰ ἀναγκαίως ὁ αὐτὸς Θεός τε ὢν καὶ ἄνθρωπος, οὐ διαιρούμενος εἰς δύο, ἀλλὰ μένων εἷς, διὰ μὲν τοῦ ἐκ γυναικὸς γεννηθῆναι, δεικνὺς ὅτι ἄνθρωπος, διὰ δὲ τοῦ ἀσυνδυάστως, καὶ φυλάξει τὴν τεκοῦσαν Παρθένον, μαρτυρούμενος ὅτι ἐστὶ Θεός. Ἔσωσε τὸν κόσμον Ἰησοῦς ὁ Χριστὸς, ἐλθὼν ἐπὶ γῆς καὶ τοῖς ἀνθρώποις συναναστραφείς. Εἰ δὲ ὁ Χριστὸς ψιλός ἐστιν ἄνθρωπος, καὶ οὐκ αὐτὸς ὁ Θεὸς Λόγος, πῶς ἔκτισε τὰ πάντα ἐν ἀρχῇ τότε οὐκ ὤν; Εἰ γὰρ μεταγενέστερος τῆς δημιουργίας ὁ ἄνθρωπος, εὔδηλον ὡς τοῖς πρὸ αὐτοῦ τὴν γένεσιν οὐκ ἐχαρίσατο ὁ Χριστὸς, οἷα δὴ μεταγενέστερος προαχθεὶς ὡς ψιλὸς ἄνθρωπος. Πῶς οὖν Παῦλος ἐβόα· Εἷς Κύριος Ἰησοῦς ὁ Χριστὸς, δι' οὗ τὰ πάντα; Εἰ γὰρ διὰ Χριστὸν τὰ πάντα, εὔδηλον ὅτι Χριστὸς Θεός ἐστι Λόγος, τοῦ εὐαγγελιστοῦ βοῶντος· Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Πάντα δι' αὐτοῦ ἐγένετο. Εἰ τοίνυν ὁ εὐαγγελιστὴς βοᾷ, ὅτι διὰ τοῦ Λόγου τὰ πάντα ἐγένετο, καὶ ὁ Παῦλος τοῦτο ἑρμηνεύων λέγει, Εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα· εὔδηλον ὅτι Χριστὸς Θεός ἐστι Λόγος.

but God's. Nor could he deliver the world from sins who leapt into life with corruption and had a beginning of birth not free from reproach; but of necessity the same One, being both God and man, not divided into two but remaining one, shows by being born of a woman that He is man, and by [being born] without union, and by the keeping of the Virgin who bore Him, is attested to be God. Jesus the Christ saved the world, having come upon earth and lived among men. But if Christ is a mere man, and not Himself God the Word, how did He create all things in the beginning, when He did not then exist? For if man is later than the creation, it is plain that Christ did not grant their coming into being to those before Him, inasmuch as He was brought forth later, as a mere man. How, then, did Paul cry: One Lord Jesus the Christ, through Whom are all things? For if all things are through Christ, it is plain that Christ is God the Word, as the evangelist cries: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through Him. If, then, the evangelist cries that all things came to be through the Word, and Paul, interpreting this, says, One Lord Jesus Christ, through Whom are all things, it is plain that Christ is God the Word.

ΙΒʹ. Εἰ δὲ προφέροιεν τὰς ἐν ταῖς θείαις Γραφαῖς φωνὰς, ἐν αἷς κέκληται ἄνθρωπος, τοῦ Πέτρου λέγοντος· Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ ἄνδρα· καὶ τοῦ Παύλου λέγοντος, Ἐν ἀνδρὶ ᾧ ὥρισε, πίστιν παρασχών· καὶ αὐτοῦ τοῦ Δεσπότου περὶ ἑαυτοῦ λέγοντος· Τί με ζητεῖτε ἀποκτεῖναι ἄνθρωπον; ἴστωσαν ὡς ἢ διὰ νοθείαν ἀπελείφθησαν τῆς Γραφικῆς ἐννοίας, ἢ διὰ πονηρίαν πρὸς τὴν ἑαυτῶν μοχθηρίαν διαστρέφουσι τὰ καλῶς γραφέντα. Καὶ ἄνθρωπος γάρ ἐστι κατὰ ἀλήθειαν ὁ Χριστός· ἀλλὰ τοῦτο γέγονεν, οὐ πρότερον ὢν εἰ μὴ μόνον Θεός. Ὥσπερ γὰρ Θεὸς οὐ κτιστὸς, οὕτως ὁ αὐτὸς καὶ ἄνθρωπος οὐ φανταστός· καὶ ὥσπερ τῷ Πατρὶ κατὰ τὴν θεότητα ὁμοούσιος, οὕτως ὁ αὐτὸς καὶ τῇ Παρθένῳ κατὰ τὴν σάρκα ὁμόφυλος, πανταχοῦ τῆς ἀληθείας τοῦ μυστηρίου προλαμπούσης, καὶ πάσης ἀπάτης σχολαζούσης. Εἰ δὲ μὴ ἔτεκε Θεὸν ἡ Παρθένος, οὐδὲ πολλοῦ θαύματος ἀξία ἡ ἄφθορος· πολλαὶ γὰρ καὶ ἄλλαι γυναῖκες ἐκαρποφόρησαν τῷ βίῳ δικαίους. Εἰ δὲ προφητῶν γλῶσσαι τὸ ἄρρητον προσαυλίζουσαι μυστήριον, βοῶσιν· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὃ ἑρμηνεύων ὁ Γαβριὴλ, φάσκει, Μεθ' ἡμῶν ὁ Θεός· τοῦ χάριν, διὰ τὴν τοῦ τεχθέντος συγκατάβασιν, τὴν δόξαν τῆς τεκούσης περικόπτουσι; Ἀλλ' ἀντιτιθέασι πάντως τοῦτο· Πᾶν τὸ τικτόμεν⟨ον⟩, φασὶν, ὁμόφυλον ὑπάρχει τῇ τικτούσῃ· εἰ τοίνυν ἄνθρωπος

XII. But if they should bring forward the sayings in the divine Scriptures in which He is called a man, Peter saying: Jesus of Nazareth, a man; and Paul saying, By a man whom He appointed, having given assurance; and the Master Himself saying of Himself: Why do you seek to kill a man? let them know that either through sluggishness they have fallen short of the Scripture's meaning, or through wickedness they twist what is well written to suit their own depravity. For Christ is indeed truly man as well; but He became this, having before been nothing but God. For as He is God, not created, so the same is also man, not imaginary; and as He is consubstantial with the Father according to the Godhead, so the same is also of one race with the Virgin according to the flesh, the truth of the mystery shining forth everywhere and all deceit being idle. But if the Virgin did not bear God, then the incorrupt one is not worthy of much wonder either; for many other women too have borne righteous men as fruit to the world. But if the tongues of the prophets, piping in accompaniment to the unspeakable mystery, cry: Behold, the virgin shall conceive in her womb, and shall bear a son, and they shall call His name Emmanuel, which Gabriel interprets, saying, God with us: why, on account of the condescension of Him Who was born, do they cut down the glory of her who bore Him? But they will surely object this: Everything that is born, they say, is of one race with her who bears it; if, then, a human being

Editors' notes and page, col. 868

Footnotes

(70) · call in col 868 (Greek; call above the image)

Ἔσωσε, κ. τ. λ. Dionysius legit, ἔσωσε τὸν λαὸν αὐτοῦ· τίς; Ἰησοῦς. Vertit enim: Salvum fecit populum suum: quis? Jesus Christus qui venit in terras. Et sic edidit Riccardus.

Ἔσωσε ("he saved"), etc.: Dionysius read ἔσωσε τὸν λαὸν αὐτοῦ· τίς; Ἰησοῦς ("he saved his people: who? Jesus"). For he translates: He saved his people: who? Jesus Christ, who came to earth. And so Riccardi printed it.

(printed under page 442)

(71) ‹anchor: ἀπὸ Ναζαρὲτ ἄνδρα› · call in col 868 (printed in the Greek only; no call in the Latin)

Ἄνδρα. Addit Riccardus, ἀπὸ τοῦ Θεοῦ ἀποδεδειγμένον εἰς ὑμᾶς, quae reliqui editi omittunt.

Ἄνδρα ("a man"): Riccardi adds ἀπὸ τοῦ Θεοῦ ἀποδεδειγμένον εἰς ὑμᾶς ("approved by God among you"), which the other editions omit.

(printed under page 442)

Page

running head: S. PROCLI CP. EPISCOPI | 868
marginal letters: A ‹θρώπου, ἀλλὰ Θεοῦ›; B ‹ὡς ψιλὸς ἄνθρωπος. Πῶς οὖν›; C ‹γοντος· Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ›; D ‹τος ἀξία ἡ ἄφθορος›
old-edition numerals: (none)

PG 65:869

ἡ τεκοῦσα. ἄνθρωπος ἀναγκαίως καὶ ὁ τεχθείς. Εὐλόγως φατὲ, ὦ οὗτοι· ἀλλὰ τὸ ὁμόφυλον τίκτει ἡ ὠδίνουσα, ὅταν κατὰ φύσιν προβαίη ὁ τόκος· φυσικοῦ δὲ τόκου τὸ προοίμιον φθορὰ, ἐπειδὴ καὶ μίξις προηγεῖται τῆς φθορᾶς· ἐνθάδε δὲ τῆς ὕβρεως ταύτης, οὐδὲ ἔννοια, ἀλλὰ ἐσχεδιάσθη ὑπὲρ λόγον τὸ θαῦμα· ὅπου ὑπὲρ φύσιν ὁ τόκος, ἐκεῖ ὁ τεχθεὶς, Θεός. Ὁμολογοῦμεν τοίνυν τὸν αὐτὸν, καὶ τὸν κόσμον παραγαγόντα, καὶ τὸν νόμον δεδωκότα, καὶ ἐν προφήταις ἐμπνεύσαντα, καὶ ἐπ' ἐσχάτων σαρκωθέντα, καὶ τοὺς ἀποστόλους εἰς σωτηρίαν ἐθνῶν τε καὶ λαῶν ἁλιεύσαντα.

is she who bore, of necessity He Who was born is human too. Reasonably you speak, you people; but the woman in travail bears what is of her own race when the birth proceeds according to nature; and the prelude of a natural birth is corruption, since intercourse precedes the corruption. Here, however, there was not even a thought of this outrage, but the wonder was wrought beyond reason: where the birth is beyond nature, there He Who is born is God. We confess, then, that the same One both brought the world into being, and gave the law, and breathed in the prophets, and in the last times was made flesh, and fished out the apostles for the salvation of nations and peoples.

ΙΓʹ. Φύγωμεν οὖν τοὺς θολεροὺς καὶ βορβορώδεις τῆς ἀπάτης ῥύακας, τὰς θεομάχους λέγω αἱρέσεις· τὴν Ἀρείου μανίαν διαιροῦσαν τὴν ἀμέριστον Τριάδα· τὴν Εὐνομίου τόλμαν, περικλείουσαν τῇ γνώσει τὴν ἀκατάληπτον φύσιν· τὴν Μακεδονίου λύσσαν, χωρίζουσαν τῆς θεότητος τὸ ἀχωρίστως ἐκπορευόμενον Πνεῦμα· καὶ τὴν νεότευκτον ταύτην καὶ καινὴν βλασφημίαν, τὴν τὸν Ἰουδαϊσμὸν κατὰ πολὺ εἰς βλασφημίαν νικῶσαν. Οἱ μὲν γὰρ τὸν ὄντα Υἱὸν ἀθετοῦσι, ζημιοῦντες τὴν ῥίζαν τοῦ κλάδου· οἱ δὲ τῷ ὄντι καὶ ἕτερον ἐπεισάγουσι, στηλιτεύοντες ὡς πολύγονον τὴν ἀκήρατον φύσιν. Εἴπωμεν οὖν μετὰ Παύλου· Χριστός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν. Ἰουδαῖον γὰρ καὶ Ἕλληνα διὰ τοῦ βαπτίσματος εἰς ἕνα καινὸν ἔκτισεν ἄνθρωπον, ἑνώσας τῇ δυνάμει τὰ τῆς πολιτείας διεστῶτα. Φριττέτωσαν τὴν κατάκρισιν οἱ νεωτεροποιοὶ εἰς ἀσέβειαν· εἴ γε τὰ μὲν διεστῶτα εἰς συμφωνίαν ἡνώθη, ὁ δὲ ἑνώσας εἰς δυάδα, τό γε ἐπ' αὐτοῖς, διῃρέθη.

XIII. Let us flee, then, the muddy and miry torrents of deceit, the God-fighting heresies, I mean: the madness of Arius, which divides the undivided Trinity; the audacity of Eunomius, which encloses the incomprehensible nature within knowledge; the frenzy of Macedonius, which separates from the Godhead the Spirit Who proceeds inseparably; and this newly fabricated and novel blasphemy, which far outdoes Judaism in blasphemy. For the former reject the Son Who is, depriving the branch of its root; the latter bring in another besides Him Who is, denouncing the pure nature as prolific. Let us say, then, with Paul: Christ is our peace, Who made both one. For through baptism He created Jew and Greek into one new man, uniting by His power what stood apart in their way of life. Let the innovators in impiety shudder at the condemnation: since the things that stood apart were united into concord, while He Who united them has, as far as lies with them, been divided into a pair.

ΙΔʹ. Ἀλλὰ λοιπὸν τὸ μῆκος τῶν λόγων παρεὶς, ἐπὶ τὴν συντομίαν ἐλεύσομαι τοῦ ὀρθοῦ δόγματος. Εἴ τις θέλει γνῶναι κατὰ ἀλήθειαν ὅτι αὐτός ἐστιν ὁ εἷς καὶ μόνος Υἱὸς, ὁ πρὶν τὸν Ἀβραὰμ γενέσθαι ὢν, καὶ ἐπ' ἐσχάτων προκόψας σοφίᾳ καὶ ἡλικίᾳ κατὰ σάρκα (ἔχει γὰρ ἀεὶ ἡ θεότης αὐτοῦ τὸ τέλειον)· ἐρωτάτω Παῦλον, καὶ αὐτὸς βροντήσει τὴν εὐσέβειαν, δεικνὺς ὅτι καὶ ἐξ Ἰουδαίων προελθὼν τὸ κατὰ σάρκα Θεὸς ὑπάρχει προαιώνιος. Φάσκων γὰρ περὶ τῶν Ἰουδαίων, καὶ σεμνύνων τὸ ἀχάριστον καὶ θεομάχον ἔθνος διὰ τὴν ῥίζαν τὸν Ἀβραὰμ καὶ τὸ σπέρμα τὸν Δεσπότην Χριστὸν, οὕτως λέγει· Ὧν, φησὶν, ἡ υἱοθεσία. Ἐβόα γὰρ Θεὸς ἐν προφήταις· Υἱὸς πρωτότοκός μου Ἰσραήλ· καὶ ἡ δόξα [μου·] ἄμετρον γὰρ προσώδευε δόξαν τοῖς τροφοφορουμένοις τὰ ἐπάλληλα θαύματα· καὶ αἱ διαθῆκαι, αἱ πρὸς τὸν Ἀβραὰμ τὸ πλῆθος καὶ τὴν εὐλογίαν παρεγγυῶσαι· καὶ ἡ νομοθεσία, ἡ ἐν ὄρει δακτύλῳ Θεοῦ γραφεῖσα· καὶ αἱ ἐπαγγελίαι, ἥ τε γῆ τῆς Παλαιστίνης, καὶ τὸ διὰ

XIV. But now, leaving aside length of words, I will come to the summary of the right doctrine. If anyone wishes to know in truth that He is the one and only Son, He Who was before Abraham came to be, and in the last times advanced in wisdom and stature according to the flesh (for His Godhead always has its perfection), let him ask Paul, and he will thunder forth true religion, showing that, though He came forth from the Jews according to the flesh, He is God before the ages. For speaking of the Jews, and extolling that ungrateful and God-fighting nation on account of the root, Abraham, and the seed, Christ the Master, he speaks thus: Whose, he says, is the adoption; for God cried in the prophets: Israel is My first-born son; and the glory [Mine]; for the successive wonders bestowed boundless glory on those whom He bore as a nurse; and the covenants, which pledged multitude and blessing to Abraham; and the lawgiving, written on the mountain by the finger of God; and the promises, both the land of Palestine and the

Editors' notes and page, col. 869

Footnotes

(72) · call in col 869/870 (call above the image)

Fugiamus, etc. Haec et sequentia recitantur in collatione 5 concilii Constantinopolitani ii, edit. Ven. Labb. tom. VI, pag. 78.

Fugiamus ("let us flee"), etc.: this and what follows are read out in the fifth session of the Second Council of Constantinople, Venice edition of Labbe, vol. VI, p. 78.

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Footnotes

(24) ‹anchor: utraque unum› · call in col 870

Ephes. II, 14.

Ephesians 2:14.

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(25) ‹anchor: antequam Abraham fieret› · call in col 870

Joan. VIII, 58.

John 8:58.

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(26) ‹anchor: aetate ac sapientia› · call in col 870

Luc. II, 52.

Luke 2:52.

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(27) ‹anchor: carnem exstitit› · call in col 870

Rom. IX, 5.

Romans 9:5.

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(28) ‹anchor: adoptio filiorum› · call in col 870

ibid. 4.

Ibid., 4.

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(29) ‹anchor: primogenitus Israel› · call in col 870

Exod. IV, 22.

Exodus 4:22.

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Footnotes

(30) · call in col 871 (call above the image)

Rom. VIII, 5.

Romans 8:5.

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(31) · call in col 871 (call above the image)

Ephes. IV, 10.

Ephesians 4:10.

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(32) ‹anchor: Filium suum in me› · call in col 871

Gal. I, 15.

Galatians 1:15.

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(33) ‹anchor: benedictus in saecula› · call in col 871

Rom. IX, 5.

Romans 9:5.

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(34) ‹anchor: non est ejus› · call in col 871

Rom. VIII, 9.

Romans 8:9.

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(35) ‹anchor: Christi habemus› · call in col 871

I Cor. II, 16.

1 Corinthians 2:16.

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(36) ‹anchor: nostri Jesu Christi› · call in col 871

Tit. II, 13.

Titus 2:13.

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(37) ‹anchor: suae fidei praemia› · call in col 871

Rom. II, 6-8.

Romans 2:6–8.

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(73) · call in col 871 (call above the image)

Et obsequium quo — serviebant. Hoc non est in Graeco, sed in Dionysio: et certe requiritur Καὶ λατρεία, δι' ἧς Θεῷ ἐλάτρευον· quae in textum intulit Riccardus.

Et obsequium quo — serviebant ("and the worship by which … they served"): this is not in the Greek, but is in Dionysius; and certainly Καὶ λατρεία, δι' ἧς Θεῷ ἐλάτρευον ("and the worship by which they served God") is required, which Riccardi brought into the text.

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Page

other: facing Latin version, not set

PG 65:872

σπέρματος τοῦ Ἀβραὰμ εὐλογηθῆναι πάντα τὰ ἔθνη· ὧν οἱ πατέρες, οἱ ἐν τῇ νυκτὶ τῆς πλάνης ἀνατείλαντες, ὡς πίστεως φωστῆρες· καὶ ἐξ ὧν ὁ Χριστός. ⟨Κ⟩αὶ οὐκ ἔστη μέχρι τούτων Παῦλος· οὐδὲ γὰρ ἀφ' οὗ ὁ ἐκ Μαρίας τόκος, ἔκτοτε τοῦ ἀνάρχου Λόγου ἡ ὕπαρξις, ἀλλ' εὐθὺς ἐπήγαγε τὸ, κατὰ σάρκα, ἵνα ὑποσημαίνηται τὴν κατὰ σάρκα φανέρωσιν, ἀλλ' οὐ κατὰ τὴν θεότητα γέννησιν. Τίς μὲν οὖν ἐστιν οὗτος ὁ Χριστὸς ὁ ἐκ Παρθένου γεννηθεὶς, ὁ ἐν σπηλαίῳ χωρηθεὶς, ὡς οἶδεν, ὁ ἐν φάτνῃ ἀνακληθεὶς, ὁ τῷ χρόνῳ κατὰ σάρκα αὐξήσας, ὁ μέχρι τῶν κατωτάτω τῆς γῆς καταβὰς, ὁ πάντα τὰ τῆς σαρκὸς ὑπομείνας, ἵνα πιστώσηται, ὅτι κατὰ ἀλήθειαν γέγονεν ἄνθρωπος, ὁ οὐκ ἄλλος ὢν παρὰ τὸν καταβάντα, ἀλλ' αὐτὸς ὢν καὶ ὁ καταβὰς, καὶ ἀναβάς· οὐ γὰρ ἀνέβη πρότερον, ἀλλὰ κατέβη, οἷα δὴ οὐκ ἐκ προκοπῆς Θεὸς, μὴ γένοιτο, ἀλλὰ δι' εὐσπλαγχνίαν ἄνθρωπος· τούτου γὰρ ἐδεόμεθα· μὴ παρ' ἐμοῦ μάθῃς ἢ παρ' ἄλλου τινὸς, ἀλλὰ παρὰ Παύλου τοῦ παρὰ Πατρὸς ἐν ἀποκαλύψει μαθόντος τὸν Υἱὸν, καὶ φάσκοντος, Ὅτε δὲ εὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ, ἀποκαλύψας τὸν Υἱὸν αὐτοῦ ἐν ἐμοί. Οὗτος γάρ σε διδάξει ἀληθῶς, τίς ἐστιν ὁ Ἰησοῦς ὁ Χριστὸς, βοῶν· Ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ποίαν παρείσδυσιν συκοφαντίας οὐκ ἀποτειχίζει τὰ Παύλου ῥήματα τοῖς φιλολοιδόροις; Εἶπεν αὐτὸν Χριστὸν, ἵνα δείξῃ ὅτι κατὰ ἀλήθειαν γέγονεν ἄνθρωπος· εἶπεν αὐτὸν ἐξ Ἰουδαίων τὸ κατὰ σάρκα, ἵνα δείξῃ ὅτι οὐκ ἀφ' οὗ ἐσαρκώθη ἔκτοτε μόνον ὑπάρχει· εἶπεν αὐτὸν ὄντα, ἵνα ἄναρχον βροντήσῃ· εἶπεν αὐτὸν ἐπὶ πάντων, ἵνα τῆς κτίσεως Δεσπότην κηρύξῃ· εἶπεν αὐτὸν Θεὸν, ἵνα μὴ πρὸς τὰ πάθη καὶ τὸ σχῆμα δελεασθέντες, τὴν ἀνώλεθρον αὐτοῦ ἀρνησώμεθα φύσιν· εἶπεν αὐτὸν εὐλογητὸν, ἵνα ὡς παντοκράτορα προσκυνήσωμεν, ἀλλ' οὐχ ὡς σύνδουλον συκοφαντῶμεν· εἶπεν αὐτὸν εἰς τοὺς αἰῶνας, ἵνα δείξῃ ὅτιπερ ὁ λόγῳ τούτους δημιουργήσας, ἀϊδίως ἐν αὐτοῖς θεολογεῖται.

seed of Abraham all the nations should be blessed; whose are the fathers, who rose in the night of error as luminaries of faith; and of whom is Christ. And Paul did not stop at these; for the existence of the Word without beginning does not date from the birth from Mary, but he at once added "according to the flesh", so as to signify the manifestation according to the flesh, and not the birth according to the Godhead. Who, then, is this Christ, born of the Virgin, contained in a cave, as He knows, laid back in a manger, Who grew in time according to the flesh, Who descended to the lowest parts of the earth, Who endured all the things of the flesh, that He might give assurance that He truly became man; Who is not another besides Him Who descended, but is Himself both He Who descended and He Who ascended? For He did not ascend first, but descended, inasmuch as He is not God by advancement, God forbid, but man through compassion; for this we needed. Do not learn it from me or from anyone else, but from Paul, who learned the Son from the Father by revelation, and says: But when God, Who set me apart from my mother's womb and called me through His grace, was pleased, revealing His Son in me. For he will teach you truly who Jesus the Christ is, crying: Of whom is Christ according to the flesh, Who is over all, God blessed unto the ages. What loophole for slander do Paul's words not wall off against those who love to revile? He called Him Christ, to show that He truly became man; he called Him of the Jews according to the flesh, to show that He does not exist only from the time He was made flesh; he called Him Who is, to thunder forth that He is without beginning; he called Him over all, to proclaim Him Master of creation; he called Him God, lest, lured by the sufferings and the outward form, we should deny His indestructible nature; he called Him blessed, that we might worship Him as Almighty and not slander Him as a fellow-servant; he called Him unto the ages, to show that He Who fashioned them by a word is eternally proclaimed God in them.

ΙΕʹ. Ἔχοντες οὖν τὸν Χριστὸν καὶ ὄντα Θεὸν, καὶ εὐλογητὸν, αὐτῷ προσκυνήσωμεν λέγοντες πρὸς τοὺς ἑτεροδόξους· Εἴ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν· διὸ καὶ προσδεχόμεθα τὴν δόξαν τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ· ὃς ἀποδώσει τοῖς μὲν εὐσεβοῦσι τὰ τῆς δόξης ⟨ἔ⟩παθλα, τοῖς δὲ ἀθετοῦσι τὰ τῆς τόλμης ἐπίχειρα. Ταῦτα δὲ πρὸς τὴν ὑμετέραν ἐπεστείλαμεν ἀγάπην, ἐκ τῶν ὑμετέρων προτραπέντες λιβέλλων, ὧν πρὸς ἡμᾶς διεπέμψασθε, φήσαντες λυμεῶνάς τινας καὶ τε-

XV. Having, then, Christ as One Who is both God and blessed, let us worship Him, saying to those of other opinion: If anyone does not have the Spirit of Christ, he is not His. But we have the mind of Christ; and therefore we await the glory of the great God and our Saviour Jesus Christ, Who will render to the godly the prizes of glory, and to those who reject Him the wages of their audacity. These things we have written to your charity, prompted by your libelli, which you sent to us, saying that certain destroyers and

Editors' notes and page, col. 872

Footnotes

(74) · call in col 872 (Greek; call above the image)

Κατὰ τὴν θεότ. Forte τὴν κατὰ θεότητα. Et sic Riccard.

Κατὰ τὴν θεότ[ητα] ("according to the Godhead"): perhaps τὴν κατὰ θεότητα. And so Riccardi.

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(75) · call in col 872 (Greek; call above the image)

Ἀνακληθείς. Forte ἀνακλιθείς.

Ἀνακληθείς ("called back"): perhaps ἀνακλιθείς ("reclining").

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