PG 99 · cols. 691–700

Theodore the Studite, Oration on the Adoration of the Cross

Editors' preface

Editors' notes and page, col. 691

Footnotes

(7) ‹anchor: "Oratio sancti Patris nostri Theodori"› · call in Migne's Latin title (see page apparatus) · printed under col 691 and continued under col 692

(7) Magni nominis apud Graecos est Theodorus Studites, abbas seu antistes monasterii, quod Studium appellabant. Celebrant Graeci festum ejus 11 die Novembris; cum hoc Eucomio in Menologio, τοῦ ὁσίου Πατρὸς ἡμῶν Θεοδώρου τοῦ Στουδίτου, Sancti Patris nostri Theodori Studitae. Vixit sub Iconomachis imperatoribus Copronymo, ejusque filio Leone, et sub Orthodoxis Constantino et Irene, et Nicephoro. Fratrem habuit Josephum archiepiscopum Thessalonicensem. cujus orationem de Exaltatione supra reperies. Praeter hanc Homiliam huc usque tenebris sepultam, quod quidem ego sciam, exstat tom. XI Surii Encomium in sanctum Platonem, suum in gubernatione monasterii Studiani antecessorem, et liber dogmaticus de honorandis imaginibus, vel potius fragmentum ex quodam de imaginibus catechesi, ut et aliud ex Epistola quadam de haeresibus, tom. III Biblioth. sanctorum Patrum. Exstant ejusdem in Graecorum Ritualibus libris varii hymni: nam et inter poetas ecclesiasticos et hymnographos ponitur iste Theodorus a Graecis. Prodierunt ante aliquot annos catecheses ejusdem Theodori, interprete ex Graeco Joanne Livineio. Multa cum suis tulit tum propter imaginum venerationem, cujus invictus propugnator erat, tum propter dissensionem cum Tarasio patriarcha, ejusque successore Nicephoro, de qua ipse nonnulla in Vita sancti Platonis, et praeterea Cedrenus et Zonaras. Diversus ab hoc Theodoro est ille, de quo Cedrenus pag. 376: Οὗτος ὁ ὅσιος Ἰωάννης καὶ μελωδὸς ὠνομάσθη, μετὰ Κοσμᾶ ἐπισκόπου τοῦ Μαϊουμᾶ, καὶ Θεοφάνους ἀδελφοῦ Θεοδώρου τῶν Γραπτῶν. Ubi interpres: Hic sanctus Joannes una cum Cosma Majumensi episcopo, et Theophane fratre Theodori, Graptorum episcopi. Male. Vertendum enim: Cum Theophane fratre Theodori, qui duo cognominati sunt γραπτοὶ, a notis seu iambis faciei inscriptis, jussu Theophili imperatoris, ut narrat Cedren. fol. 427. Ita eosdem infra fol. 442 vocat ipse Cedren. Ἠριθμοῦντα τοῖς ἑστιάτορσι ακὶ Θεοφάνης, καὶ ὁ τούτου ὁμαίμων Θεόδωρος, οἱ Γραπτοί. Ubi recte interpres. Fuere ex convivarum numero Therphanes quoque et ejus frater Theodorus, quos a notis faciei impressis Graptos vocant. Ex quo lcco corrigere poterat Xylander suum illum priorem, errorem. Γραπτοὺς autem vocatos esse a scriptura illa in facie, liquet itidem ex responso Theophanis ad Theodoram, quae cum Theophanem attentius intueretur, ὑπὲρ ταύτης τῆς γραφῆς ἐν τῷ τοῦ Θεοῦ ἀδεκάστῳ βήματι δικασόμεθα σὺν τῷ ἀνδρί σου καὶ βασιλεῖ. In Bibliotheca Messanensi in archimandritatu S. Salvatoris exstat homilia Josephi archiepiscopi Thessalonicensis (qui fuit frater Theodori Studitae) in sanctam crucem in media Quadragesima. POSSEVINUS, in Append. ad Apparatum sacrum.)

(7) Theodore the Studite is of great name among the Greeks, abbot or superior of the monastery which they called Studium. The Greeks celebrate his feast on the 11th day of November, with this encomium in the Menologion: "of our holy father Theodore the Studite", Of our holy father Theodore the Studite. He lived under the iconomachist emperors Copronymus and his son Leo, and under the orthodox Constantine and Irene, and Nicephorus. He had as his brother Joseph, archbishop of Thessalonica, whose oration on the Exaltation you will find above. Besides this homily, buried in darkness until now, so far as I at least know, there are extant in vol. XI of Surius an encomium on St Plato, his predecessor in the government of the Studite monastery, and a dogmatic book on the honouring of images, or rather a fragment from a certain catechesis on images, as also another from a certain letter on heresies, in vol. III of the Biblioth. sanctorum Patrum. Various hymns of his are extant in the ritual books of the Greeks: for this Theodore is also placed by the Greeks among the ecclesiastical poets and hymnographers. Some years ago catecheses of the same Theodore appeared, translated from the Greek by Joannes Livineius. He suffered much, together with his own, both on account of the veneration of images, of which he was the unconquered champion, and on account of the dissension with the patriarch Tarasius and his successor Nicephorus, about which he himself [writes] somewhat in the Life of St Plato, and besides [him] Cedrenus and Zonaras. Different from this Theodore is the one of whom Cedrenus [writes] at p. 376: "This holy John was also named melodist, with Cosmas, bishop of Maiuma, and Theophanes, brother of Theodore, of the Grapti." Where the translator [has]: "This holy John, together with Cosmas, bishop of Maiuma, and Theophanes, brother of Theodore, bishop of the Grapti." Wrongly. For it should be rendered: "With Theophanes, brother of Theodore, the two of whom were surnamed grapti", from the marks or iambic verses inscribed on the face by order of the emperor Theophilus, as Cedrenus relates, fol. 427. So Cedrenus himself calls the same men below, fol. 442: "Among the guests were numbered Theophanes and his blood-brother Theodore, the Grapti." Where the translator is right. "Among the number of the guests were also Theophanes and his brother Theodore, whom they call Grapti from the marks impressed on the face." From this passage Xylander could have corrected that earlier error of his. That they were called Grapti from that writing on the face is likewise clear from the reply of Theophanes to Theodora, who, when she was gazing rather closely at Theophanes, [was told]: "For this writing we shall plead our case with your husband and emperor at the incorruptible tribunal of God." In the library of Messina, in the archimandrite's house of St Saviour, there is extant a homily of Joseph, archbishop of Thessalonica (who was the brother of Theodore the Studite), on the holy cross at mid-Lent. POSSEVINUS, in the Append. to the Apparatus sacer.)

The note ² (I Cor. XIV, 40) printed at the head of this column's notes belongs to the preceding work (Letter I, Latin text above the title) and is not in this unit.

Page

running head: 691 S. THEODORI STUDITAE 692 (across the page)
marginal letters: A ‹et ad curam pecorum› (preceding work); B ‹Christi cum omnibus vobis sit. Amen.› (preceding work); C ‹splendor! Non prae se fert›; D ‹huc usque tenebris sepultam› (in the gutter beside the footnotes)
old-edition numerals: none
signature: none
other: The unit begins at mid-page 350. Above it this column holds the Latin of the end of the preceding work (Letter I), not in this unit; a full-width Greek closing band of that work follows. Then, over the Latin column: numeral "II." and Migne's Latin title "Oratio sancti Patris nostri Theodori (7), monasterii Studitarum antistitis, in adorationem pretiosae et vivificae Crucis media Quadragesima." (italic; untranslated, Migne's translation); then Migne's Latin translation of the oration, not set. The Greek title Β'. is set in layer 1 under the 692 rail.

PG 99:692

Β'. Τοῦ ἐν ἁγίοις Πατρὸς ἡμῶν καὶ ὁμολογητοῦ Θεοδώρου, ἡγουμένου τῶν Στουδίου, λόγος εἰς τὴν προσκύνησιν τοῦ τιμίου καὶ ζωοποιοῦ σταυροῦ, ἐν τῇ Μεσονηστίμῳ.

II. Of our holy father and confessor Theodore, hegumen of the [monastery] of Studius: a discourse on the adoration of the precious and life-giving cross, at Mid-Lent.

Ἀγαλλιάσεως καὶ εὐφροσύνης ἡμέρα, ὅτι τὸ σημεῖον τῆς χαρᾶς πάρεστιν· αἰνέσεως καὶ ἐξομολογήσεως χορεία, ὅτι τὸ πανάγιον ξύλον ἐμφανίζεται. Βαβαὶ τοῦ ὑπερτίμου δώρου! Εὖγε οἵα τῆς ὄψεως ὡραιότης! οὐ σύμμικτόν τινα καλοῦ τε καὶ κακοῦ ἔμφασιν ἔχουσα, ὡς τὸ πρὶν ἐν Ἐδὲμ ξύλον, ἀλλ' ὅλον ὡραῖόν τε καὶ καλὸν καὶ ὁρώμενον, καὶ μεταλαμβανόμενον. Ξύλον γάρ ἐστι ζωοποιοῦν, οὐ θανατοῦν· φωτίζον, οὐκ ἀμαυροῦν· εἰσοικίζον, οὐκ ἀποικίζον τῆς Ἐδέμ· ξύλον ἐκεῖνο, ἐν ᾧ Χριστὸς ἐπιβὰς,

A day of exultation and gladness, because the sign of joy is present! A choir of praise and confession, because the all-holy wood is shown forth! Oh, the surpassingly precious gift! Well done, what beauty to behold! Not having a mixed appearance of good and evil, like the tree in Eden of old, but wholly beautiful and good both to behold and to partake of. For it is a tree that gives life, not death; that enlightens, not darkens; that brings us home into Eden, not out of it; that tree on which Christ, mounting,

Editors' notes and page, col. 692

Footnotes

(7) continued: the second half of note (7) is printed under this column (from "Cedrenus et Zonaras" to "ad Apparatum sacrum.)"); its call is in the Latin title in col 691, set whole in n691

Editors' prose

(GRETSER. t. II, p. 231.)

(Gretser, vol. II, p. 231.)

Page

running head: 691 S. THEODORI STUDITAE 692 (across the page)
marginal letters: A ‹ρους, μὴ διαλίπητε› (preceding work); B ‹Θεόν. Εὔξασθε› (preceding work); C ‹ὡραιότης! οὐ σύμμικτόν›; D ‹infra fol. 442 vocat› (in the gutter beside the footnotes)
old-edition numerals: none
signature: none
other: The unit begins at mid-page 350 with the Greek title Β'. (set in layer 1 under this rail). Above it the column holds the Greek end of the preceding work (Letter I) and a full-width Greek closing band of that letter, not in this unit. The source line (GRETSER. t. II, p. 231.) is printed centred, full width, between the titles and the text.

PG 99:693

ὥσπερ βασιλεὺς ἐπὶ τεθρίππου, τὸν τὸ κράτος ἔχοντα τοῦ θανάτου τὸν διάβολον ὤλεσεν, ἀπαλλάξας τῆς τοῦ τυράννου δουλείας τὸ ἀνθρώπινον γένος· ξύλον ἐκεῖνο, ἐν ᾧ ὁ Δεσπότης καθάπερ ἀριστεὺς πληγεὶς ἐν πολέμῳ, χεῖράς τε καὶ πόδας σὺν πλευρᾷ τῇ θεοσώμῳ, ἰάσατο μωλώπων ἁμαρτίας, τὴν ὑπὸ τοῦ πονηροῦ δράκοντος τραυματισθεῖσαν ἡμῶν φύσιν· καὶ εἰ δεῖ προσθεῖναι τὸν ὕμνον, ξύλον ἐκεῖνο, ἐν ᾧ τὸ Δεσποτικὸν ῥυὲν αἷμα ἐνίησι δύναμιν ἀμαχωτάτην, ὑφ' ἧς φλέγονται δαίμονες, καὶ κόσμος φωτίζεται.

as a king upon a four-horse chariot, destroyed him who had the power of death, the devil, and freed the human race from the tyrant's slavery; that tree on which the Master, like a champion wounded in war in hands and feet and in His God-bearing side, healed the weals of sin, our nature wounded by the evil dragon; and, if the hymn must be added to, that tree on which the Master's blood, flowing, instils a most invincible power, by which demons are burned and the world is enlightened.

Τίς λοιπὸν οὐ προσδραμεῖται προσβλέψαι τὸ πολύευκτον θέαμα; τίς οὐκ ἐπιθυμήσει περιπτύξασθαι τὸ θεόπλοκον ἔρνος; Ἥκετε, ἀθροίσθητε, πᾶσαι φυλαὶ καὶ γλῶσσαι, πᾶν γένος καὶ πᾶσα ἡλικία, πᾶν ἀξίωμα καὶ πᾶν πολίτευμα, ὅσον ἱερατικόν τε καὶ βασίλειον, ἄρχον τε καὶ ἀρχόμενον. Ἐπείπερ θεοτελὴς ἡ πανήγυρις, δοκοῦσί μοι καὶ ἄγγελοι περιχαρῶς ὑπαντῆσαι τῇ πανηγύρει, ἀπόστολοί τε ὁμοθυμαδὸν συγχορεύειν, προφητῶν ὅμιλος, μαρτύρων στῖφος, δικαίων ἁπάντων ὁμήγυρις. Ὢ γὰρ τροπαίῳ χριστομιμήτως κατίσχυσαν τῆς ἀντικειμένης δυνάμεως, κλέος οὐράνιον καταστεψάμενοι, πῶς μὴ οὐχὶ καὶ ἐπὶ τῇ τούτου ἐμφανείᾳ πρόσεστι συνευφραίνεσθαι; Δοκοῦσί μοι καὶ οἷστισι μὴ αἴσθησις, συνήδεσθαι τάχα· γῆ, φημὶ, ἡ τὸν τοιοῦτον καρπὸν οἷα μήτηρ ἐκ λαγόνων δεδωκυῖα· πάντα τὰ ξύλα τοῦ δρυμοῦ ὡς ὁμωνυμίᾳ τιμώμενα· ὁ ζειλαμπὴς ἥλιος, σελήνη ἡ πολύφωτος, ἀστέρες οἱ μαρμαίροντες, αὐτὸς ὁ οὐρανὸς ὁ μέγας οὗτος καὶ πολύστροφος· ἐπείπερ πᾶσα ἡ διὰ τοῦ σταυρικοῦ πάθους πρὸς τὸ κρεῖττον ἄμειψις.

Who, then, will not run to look upon the much-prayed-for sight? Who will not long to embrace the God-entwined sapling? Come, assemble, all tribes and tongues, every race and every age, every rank and every way of life, whatever is priestly and royal, ruling and ruled. Since the festival is consecrated by God, it seems to me that angels too come joyfully to meet the festival, and apostles dance together with one accord, the company of prophets, the band of martyrs, the assembly of all the just. For how should those who, in imitation of Christ, prevailed over the adverse power by the trophy [of the cross], and were crowned with heavenly glory, not also share in the rejoicing at its showing forth? It seems to me that even the things that have no sense perhaps rejoice with us: the earth, I mean, which like a mother gave such a fruit from her flanks; all the trees of the forest, honoured as it were by sharing its name; the brightly shining sun, the moon full of light, the sparkling stars, this great and much-revolving heaven itself; since every change for the better came through the Passion of the cross.

Ἀνακρουσάτω τοιγαροῦν Δαβὶδ τὴν πνευματικὴν κιθάραν, ᾄδων ἐκεῖνα εὐκαιρότατα. Ὑψοῦτε Κύριον τὸν Θεὸν ἡμῶν καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἅγιός ἐστι. Συνᾳδέτω καὶ Σολομὼν ὁ σοφίᾳ ἀνυπέρβλητος· Εὐλογεῖτε ξύλον δι' οὗ γίνεται σωτηρία. Σήμερον τοιγαροῦν ἡ Ἐκκλησία ὤπται παράδεισος, τὸ ξύλον τῆς ζωῆς ἐν μέσῳ προφέρουσα, ἐφ' ᾧ οὐκ ἀπατηλὸς δαίμων ἀπατῶν που τὴν Εὔαν, ἀλλ' ἄγγελος Κυρίου παντοκράτορος περιέπων τὸν ἐπερχόμενον. Σήμερον προσκυνεῖται σταυρὸς ὁ πανάγιος, καὶ ἡ Χριστοῦ ἀνάστασις εὐαγγελίζεται. Σήμερον προσκυνεῖται ξύλον τὸ ζωοπάροχον, καὶ ὁ κόσμος ὅλος ἀναζωπυρεῖται πρὸς αἴνεσιν. Σήμερον προσκυνεῖται ὁ τριμερὴς σταυρὸς, καὶ τὰ τετραπέρατα ἑορτάζει χαρμόσυνα. Ὡς ὡραῖοι, φησὶν, οἱ πόδες τῶν εὐαγγελιζομένων εἰρήνην, τῶν εὐαγγελιζομένων τὰ ἀγαθά! Ἀλλὰ γὰρ μακάριοι καὶ οἱ ὀφθαλμοὶ, εἴποιμι ἂν, τῶν βλεπόντων τὸ τῆς εἰρήνης τοῦ παντὸς τρόπαιον, καὶ τὰ χείλη τῶν προσπτυσσομένων τὸ ὑπεράγαθον τοῦτο σύνθεμα. Ἄφθονος ἡ χάρις ἅπασι πρόκειται ἀέναος ἡ κρήνη ἁγιασμὸν πηγάζουσα, οὐδένα οὐδαμῶς ἀποσειομένη ἐκ δαψιλοῦς ἀγαθότητος, ἀλλὰ καὶ τὸν

Let David, therefore, strike up the spiritual harp, singing those words most timely: Exalt the Lord our God, and adore the footstool of His feet, for it is holy. Let Solomon too, unsurpassed in wisdom, sing with him: Blessed is the wood by which comes salvation. To-day, therefore, the Church is seen as a paradise, bearing the tree of life in its midst; beside which there is no deceitful demon, who once deceived Eve, but an angel of the Lord almighty, tending him who draws near. To-day the all-holy cross is adored, and the resurrection of Christ is announced as good news. To-day the life-bestowing wood is adored, and the whole world is kindled again to praise. To-day the three-part cross is adored, and the four ends [of the earth] keep a joyful feast. How beautiful, it says, are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things! But blessed too, I would say, are the eyes of those who behold the trophy of the peace of the universe, and the lips of those who kiss this surpassingly good compact. Grace without stint is set before all, an ever-flowing fountain pouring forth sanctification, shaking off no one at all, out of abundant goodness, but even the

Editors' notes and page, col. 693

Footnotes

(none) (the scripture notes ¹–³ printed under this column are called in the Latin of col 694, set in n694)

Footnotes

¹ ‹anchor: "quoniam sanctus est"› · printed under col 693 Psal. XCVIII, 5.

Ps. 98:5.

² ‹anchor: "per quod fit salus"› · printed under col 693 Sap. XIV, 7.

Wis. 14:7.

³ ‹anchor: "pacem evangelizantium bona"› · printed under col 693 Rom, X, 15; Isa. LII, 7; Nah. I, 15.

Rom. 10:15; Isa. 52:7; Nah. 1:15.

Footnotes

(b) ‹anchor: "et ego mundo"› · call printed as ⁴ in the text, note printed as (b) (mismatched marks; recorded under the call it answers) · printed under col 695

Galat. VI, 14.

Gal. 6:14.

Page

running head: 695 S. THEODORI STUDITAE 696 (across the page)
marginal letters: A ‹et purum jam puriorem›; B ‹ter felicem beatitudinem! Prius› (the letter stands between this line and the one above); C ‹rerum maxime mirabilium notae›; D ‹mare dividens, jam cursu›
old-edition numerals: none
signature: none
other: this column is Migne's Latin translation of col 696 (not set)

PG 99:696

ἡγνισμένον ἐπικαθαίρουσα, τῶν τε κεκηλιδωμένων μολυσμῶν ἀπαλλάττουσα, τὸν ὑπεραύχενα συστέλλουσα, καὶ τὸν νωθροκάρδιον διεγείρουσα, τὸν παρειμένον σφίγγουσα, καὶ τὸν ἀτεράμονα μαλάττουσα, εἴπερ ἕκαστος ἐγγύαις ταῖς πρὸς τὸ κρεῖττον τὴν προσέλευσιν ποιήσοιτο, ἀλλὰ μὴ τολμηρῶς καὶ αὐθαδῶς τοῖς θείοις προσπελάσειεν, ἐπείπερ τοὺς αἰδήμονας οἶδε προσίεσθαι, ἀποστρέφεσθαι δ' ὅτι μάλιστα τοὺς ἄλλως ἔχοντας.

one who has been purified it cleanses further, and it frees the stained from their defilements; it humbles the stiff-necked, and rouses the sluggish of heart; it braces the slack, and softens the hard; provided that each makes his approach with pledges of [turning] to the better, and does not draw near to the divine things rashly and self-willedly; since it knows how to admit the reverent, but to turn away above all those who are otherwise disposed.

Τοῦτο τὸ ζωοποιὸν ξύλον ὁριώμενον τὴν ἐκ τῆς τοῦ θελκτικοῦ ξύλου προσβλέψεως γοητευθεῖσαν ἡμῶν ἐν παραδείσῳ ἰάσατο δρᾶσιν· τοῦτο τὸ ζωοποιὸν ξύλον προσαπτόμενοι χείλεσί τε καὶ ὄμμασι τῆς γευστικῆς τοῦ θανατηφόρου ξύλου ἀπαλλαττόμεθα προσψαύσεως. Ὢ τῆς προκειμένης μεγαλοδωρεᾶς! ὢ τῆς τρισολβίου μακαριότητος! ἐπειδὴ τὸ πρὶν διὰ ξύλου τεθανατώμεθα, ἐν ξύλῳ τὴν ἀθανασίαν εὑράμεθα· ὑπὸ ξύλου κατασοφισθέντες τὸ πρότερον, ἐν ξύλῳ τὸν σοφιστὴν ὄφιν ἀπεκρουσάμεθα. Τὰ ἀνταλλάγματα ξένα! Ἀντὶ θανάτου ζωὴ, ἀντὶ φθορᾶς ἀφθαρσία, ἀντ' ὀνείδους δόξα! Εὐκαίρως οὖν ὁ ἱερὸς Ἀπόστολος βεβόηκεν· Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. Ἐν γὰρ σταυρῷ ἡ ὑπέρσοφος σοφία ἐξανθήσασα, τὰ αὐχήματα τοῦ κόσμου σοφίας ἐμώρανεν· ἐν σταυρῷ παντὸς εἴδησις ἀγαθοῦ καρποφορήσασα, τὰ τῆς κακίας βλαστήματα ἀπεξέτεμε. Τούτου τοῦ ξύλου καὶ τύποι μόνον θαυμασίων εἰσὶν ἐξ αἰῶνος ὅτι μάλιστα γνωρίσματα.

This life-giving wood, being seen, has healed our sight, which in paradise was bewitched by looking on the alluring tree; touching this life-giving wood with lips and eyes, we are set free from the tasting touch of the death-bearing tree. Oh, the munificence set before us! Oh, the thrice-happy blessedness! Since of old we were put to death through a tree, on a tree we have found immortality; having been outwitted before by a tree, on a tree we have beaten off the sophist serpent. Strange exchanges! For death, life; for corruption, incorruption; for disgrace, glory! Timely, then, has the holy Apostle cried: But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by Whom the world is crucified to me, and I to the world. For on the cross the wisdom that is beyond wisdom, blossoming forth, made foolish the boasts of the world's wisdom; on the cross the knowledge of every good, bearing fruit, cut away the shoots of wickedness. Even the mere types of this wood have been, from of old, tokens of wonders in the highest degree.

Ὅρα γὰρ, ὁ φιλομαθής! Οὐχὶ ξύλῳ μικρῷ Νῶε σὺν υἱέσι καὶ γυναιξὶ, πρὸς δὲ παντὶ γένει ζώων κατακλυσμοῦ ὄλεθρον θεοκρίτως ἐκπέφευγεν; οὐχὶ ξύλοις παρέθηκεν Ἰακὼβ ἐκλελεπισμένοις ἐν τοῖς ληνοῖς, κατὰ τὴν ἐπίτεξιν τῶν θρεμμάτων τεθαυμασμένως εἰς ἑαυτὸν ἀπηγάγετο; τί δὲ, ἡ ῥάβδος Ἰωσὴφ, ἧς προσεκύνησεν ἐπὶ τὸ ἄκρον Ἰακὼβ ὁ πατριάρχης, πάντως τι ἄλλο ἢ σύμβολον τοῦ νῦν προσκυνουμένου παρ' ἡμῖν ζωοποιοῦ ξύλου; τί δὲ πάλιν ἡ τοῦ Μωσέως ῥάβδος; οὐ τύπος σταυροῦ; πῇ μὲν τὸ ὕδωρ εἰς αἷμα μεταβάλλουσα, πῇ δὲ τοὺς ψευδωνύμους ὄφεις τῶν ἐπαοιδῶν κατεσθίουσα, καὶ ἄρτι μὲν κρούσματι τὴν θάλασσαν τέμνουσα, ἄρτι δὲ ἐπιστρεπτικῶς τὴν ὑγρὰν συνάπτουσα, καὶ τοὺς μὲν δυσμενεῖς καταποντίζουσα, τοὺς δὲ γνησιεύοντας διασώζουσα. Τοιαύτη καὶ ἡ Ἀαρωνῆτιν ῥάβδος, ἀντίτυπος σταυροῦ, αὐθήμερον ἐξανθήσασα, καὶ τὸν γνήσιον τῆς ἱερωσύνης ὑποδείξασα. Καίγε μακροεπεῖν δόξαιμι, συνάγων τοῦ σταυρικοῦ τύπου τὰς ἐμφάσεις. Τοῦτο μὲν, ἡνίκα Ἀβραὰμ συμποδήσας Ἰσαὰκ τὸν υἱὸν αὐτοῦ, ἐπέθηκεν αὐτὸν ἐπάνω τῶν ξύλων· τοῦτο δὲ, ὁπόταν Ἰακὼβ, εὐλογῶν τοὺς υἱοὺς Ἰωσὴφ, ἐναλλὰξ τὰς χεῖρας μετεσχηματίσατο. Δεῦρό μοι λάβε καὶ αὐτὸν δὴ Μωϋσέα τῇ τῶν χειρῶν ἐκτάσει τὸν Ἀμαλὴκ τροπούμενον. Φέρε δὴ, φέρε καὶ

For look, lover of learning! Did not Noe, by a small [piece of] wood, with his sons and the women, and besides with every kind of living thing, escape by God's judgement the destruction of the flood? Did not Jacob set peeled rods in the troughs, and so, marvellously, draw to himself the young of the flocks at their bearing? And what of the rod of Joseph, upon the top of which Jacob the patriarch worshipped: was it anything else at all than a symbol of the life-giving wood now adored among us? And what again of the rod of Moses? Was it not a type of the cross? now changing the water into blood, now devouring the falsely-named serpents of the sorcerers; now cleaving the sea with a stroke, now by turning back joining the waters together; drowning the enemies, and saving those of true birth. Such too was the rod of Aaron, a figure of the cross, blossoming on the same day, and showing forth the genuine [holder] of the priesthood. And I would seem to speak at length, gathering together the manifestations of the figure of the cross: this, when Abraham, having bound Isaac his son, laid him upon the wood; that, when Jacob, blessing the sons of Joseph, crossed his hands over. Come, take for me Moses himself, putting Amalec to flight by the stretching out of his hands. Come now, come also

Editors' notes and page, col. 696

Page

running head: 695 S. THEODORI STUDITAE 696 (across the page)
marginal letters: A ‹ἡγνισμένον ἐπικαθαίρουσα›; B ‹δωρεᾶς! ὢ τῆς τρισολβίου›; C (in the blank line after "γνωρίσματα.", beside the Latin at C); D ‹ἐπιστρεπτικῶς τὴν ὑγρὰν›
old-edition numerals: none
signature: none
other: none

PG 99:697

τὸν Ἐλισσαιὲ καθιέντα ἐφ' ὕδωρ τὸ ξύλον, καὶ τὸν σίδηρον ἐκ βάθους ἀνέλκοντα. Τούτου δὴ τοῦ τύπου οὐ μόνον ἐν τῇ Παλαιᾷ Διαθήκῃ, ἀλλὰ καὶ ἐν τῇ χάριτι πολλὰ τὰ τεράστια· ἐν νίκαις δὴ βαρβάρων, ἐν δρασμοῖς δαιμόνων, ἐν ἀπαλλαγαῖς νόσων, ἐν ἅπασιν ἄλλοις ὧν οὐκ ἔστι τῆς ἀναμνήσεως ἀριθμός.

Eliseus, letting down the wood upon the water and drawing up the iron from the depth. Of this figure, indeed, the wonders are many, not only in the Old Testament but also under grace: in victories over barbarians, in the flight of demons, in deliverances from diseases, in all the other things whose recollection is beyond number.

Ὁρᾷς ὅση δύναμις ἐν τῷ τύπῳ τοῦ σταυροῦ, ὦ βέλτιστε; Εἰ δὲ δεῦρο τοσαύτη, πόση δ' ἂν εἴεν ἐν τῷ τύπῳ τοῦ ἐστατρωμένου Χριστοῦ; δῆλον γὰρ, ὅτι καθ' ὅσον προφερέστερα τὰ πρωτότυπα, κατὰ τοσοῦτον καὶ τὰ παράγωγα προὐργιαίτερα. Καὶ τίς, φησὶν, ἐν τοῖς προειρημένοις ὑποδεδήλωται τύπος Χριστοῦ, συνιέναι ζητῶ. Αὐτοὶ δὲ, φημὶ, οἱ τυποῦντες τὸν σταυρόν. Ὡς γὰρ ἡ τῶν τοῦ Μωσέως χειρῶν ἔστασις ἐτύπου σταυρὸν, οὕτως αὐτὸς δὴ Μωσῆς ἐσταυρωμένον Χριστὸν, τροπούμενον τὸν ἀόρατον Ἀμαλὴκ, κἂν τοῖς ἄλλοις παραδείγμασι τοῦθ' ὑποληπτέον, συνεκφαινομένου θατέρου τύπου θατέρῳ. Ἀλλ' ἐκεῖ, φησὶν, ἔμψυχος ὁ τύπος. Τί δὲ περὶ ἀψύχου σοι ὁ λόγος; Ὅτι κἀπὶ τοῦ σταυρικοῦ τύπου, ὅταν ἄψυχον τὸ ὁρώμενον, ἐφ' ὃ καὶ περὶ ὃ τὸ τεράστιον, ὅμως παραπλησίως τῇ σταυροειδεῖ εἰκόνι συνεκφαινομένῃ, ἔν τε ἐμψύχοις καὶ ἀψύχοις ἡ χριστοειδὴς εἰκὼν τερατουργεῖν εἴωθεν. ὡς ἐν αὐτῇ ἔχουσά τήν τε μορφὴν καὶ τὸ εἶδος τοῦ ἀρχετύπου, καὶ τοσοῦτον ταυτιζομένη τῇ τε τιμῇ καὶ προσκυνήσει, ὅσον καὶ κατὰ τοὔνομα, παντί που δῆλον. Καὶ ταῦτα εἰ καὶ παρεκβαλικώτερον, ἀλλ' ὅμως εἰς ἔλεγχον κα ἀνατροπὴν τῆς εἰκονομαχικῆς αἱρέσεως, ὡς ἀνατρεπούσης τὸ τῆς οἰκονομίας Χριστοῦ μυστήριον. Ὁ γὰρ ἀναιρῶν τὴν εἰκόνα, συναναιρεῖ δηλαδὴ καὶ τὸ πρωτότυπον, εἴπερ θάτερα τῶν ἅμα, καὶ τῶν πρός τι τοῖς νοῦν ἔχουσιν.

Do you see how great is the power in the figure of the cross, most excellent one? And if here it is so great, how great would it be in the image of Christ crucified? For it is plain that, in proportion as the prototypes are more excellent, so much the more profitable are the things derived from them. 'And what figure of Christ', someone says, 'has been indicated in the things said before? I seek to understand.' Those very ones, I say, that figure the cross. For as the stretching out of the hands of Moses figured the cross, so Moses himself [figured] Christ crucified, putting to flight the invisible Amalec; and the same is to be supposed in the other examples also, the one figure being manifested together with the other. 'But there', someone says, 'the figure is living. Why do you speak to me of a lifeless one?' Because, in the figure of the cross too, although what is seen, on which and about which the wonder [is wrought], is lifeless, nevertheless, in like manner with the cross-shaped image manifested together with it, the image of Christ is wont to work wonders in both living and lifeless things; since it has in itself both the form and the likeness of the archetype, and is so far identified [with it] both in honour and in adoration as it is in name, as is plain to everyone. And these things, even if somewhat by way of digression, yet [serve] for the refutation and overthrow of the iconoclast heresy, as overthrowing the mystery of Christ's economy. For he who does away with the image does away also, obviously, with the prototype, since they are among things that go together, and among relatives, for those who have understanding.

Ἐπὶ δὲ τὸν σταυρὸν ἐπιτέον, καὶ οἱονεὶ ἐντρυφητέον τῇ τῆς ἁγίας προσηγορίας διατριβῇ. Σταυρὸς, χρημάτων ἁπάντων χρῆμα πολυτιμότερον· σταυρὸς, Χριστιανῶν ἀσφαλέστατον καταφύγιον· σταυρὸς, Χριστοῦ μαθητῶν ἐλαφρότατον ἐπωμάδιον· σταυρὸς, †τετρυχωμένων† ψυχῶν παραμύθιον εὐπαρηγόρητον· σταυρὸς, τῆς εἰς οὐρανὸν πορείας ὁδευτήριον ἀνεμπόδιστον. Σταυροῦ στάσις καὶ εὖρος, τοῦ οὐρανίου κύτους περιληπτικώτερον διάμετρον· σταυροῦ σθένος καὶ κράτος, ὄλεθρον πάσης ἀντικειμένης δυνάμεως· σταυροῦ εἶδος καὶ σχῆμα, πάντων σχημάτων εὐσχημονέστερον ὅραμα· σταυροῦ βολὶς καὶ ἔλλαμψις, ἡλίου λαμπρότερον ἔξαλμα· σταυροῦ χάρις καὶ δόξα, χαρίτων ἁπασῶν χαριέστερον δώρημα· σταυρὸς, οὐρανοῦ καὶ γῆς εἰρηνοβράβευτον συναπτήριον. Σταυροῦ τοὔνομα ἁγιασμὸς, ὅτι μάλιστα καὶ γλώσσαις λαλούμενον, καὶ ἀκοαῖς ἀκουτιζόμενον. Σταυρῷ νενέκρωται θάνατος, καὶ Ἀδὰμ ἐζωοποίηται· σταυρῷ κεκαύχηται πᾶς ἀπόστολος, καὶ μάρτυς ἐστεφάνωται, καὶ ὡσίωται ὅσιος· σταυρῷ Χριστὸν ἐνδεδύμεθα, καὶ τὸν παλαιὸν ἄνθρωπον ἀποτιθέμεθα· σταυρῷ

But we must come to the cross itself, and, as it were, take our delight in dwelling on the holy name. The cross, a possession more precious than all possessions; the cross, the surest refuge of Christians; the cross, the lightest shoulder-burden of Christ's disciples; the cross, the ready consolation of †worn-out† souls; the cross, the unhindered road of the journey to heaven. The height and breadth of the cross, a diameter more encompassing than the vault of heaven; the strength and might of the cross, the destruction of every adverse power; the form and shape of the cross, a sight more comely than all shapes; the flash and radiance of the cross, a gleam brighter than the sun; the grace and glory of the cross, a gift more gracious than all graces; the cross, the peace-arbitrating bond of heaven and earth. The name of the cross is sanctification, especially when spoken by tongues and heard by ears. By the cross death has been put to death, and Adam has been made alive; in the cross every apostle has gloried, and [every] martyr has been crowned, and [every] holy man made holy; by the cross we have put on Christ, and put off the old man; by the

Editors' notes and page, col. 697

Page

running head: 697 ORATIO II. — IN ADORATIONEM CRUCIS. 698 (across the page)
marginal letters: A ‹τὸν Ἐλισσαιὲ καθιέντα›; B ‹τες τὸν σταυρόν. Ὡς γὰρ›; C ‹γὰρ ἀναιρῶν τὴν εἰκόνα›; D ‹Σταυρὸς στάσις καὶ εὖρος›
old-edition numerals: none
signature: none
other: below the Greek paragraph ending "νοῦν ἔχουσιν." (after C), full-width lines of Migne's Latin translation (continuing col 698) run across both columns; not set. The column ends in a word hyphenated across the break to col 700 (the Latin page 699 intervenes); it is set whole at the end of this column in the imported part.

PG 99:698

Editors' notes and page, col. 698

Page

running head: 699 S. THEODORI STUDITAE 700 (across the page)
marginal letters: A ‹Cruce in unum ovile›; B ‹apostolorum peculiaris praedicatio›; C and D stand beside the following work (III), not in this unit
old-edition numerals: none
signature: none
other: this column is Migne's Latin translation of col 700 (not set); it ends with "Amen." at about 0.43 of the page. Below, the following work begins: numeral III., Latin title "In vigiliam sive stationem Luminum." and the source line (ANG. MAI, Bibl. nov. t. IV, p. 16.), not in this unit.

PG 99:700

σεσηκειώμεθα Χριστοῦ πρόβατα, καὶ τῇ ἄνω μάνδρᾳ συντασσόμεθα· σταυρῷ κερατιοῦμεν τοὺς ἐχθροὺς ἡμῶν, καὶ κέρας σωτήριον αἴρομεν· σταυρῷ τὰ πάθη τροπούμεθα, καὶ ὑπερκοσμίως ζῆν προαιρούμεθα. Σταυρὸν ὁ φέρων ἐπ' ὤμων, Χριστοῦ μιμητὴς γίνεται, καὶ Χριστῷ σαφῶς συνδοξάζεται· σταυρὸν ὁρῶν ἄγγελος ὡραΐζεται, καὶ διάβολος καταισχύνεται· σταυρὸν λῃστὴς εὑρηκὼς, εἰς παράδεισον εἴσεισι, καὶ λῃστείας βασιλείαν ἀντηλλάξατο· σταυρὸν ἁπλῶς ὁ τυπῶν διαλύει δείματα, καὶ εἰρήνην ἀντασπάζεται· σταυρὸν ὁ ἔχων φρουρὸν διαμένει ἄσυλος καὶ φυλάττεται ἀπήμαντος· σταυρὸν πᾶς τις φιλῶν, μισεῖ κόσμον, καὶ ἐραστὴς γίνεται Χριστοῦ. Σταυρὲ Χριστοῦ, τὸ τῶν Χριστιανῶν πολυθρύλλητον καύχημα· σταυρὲ Χριστοῦ, τὸ τῶν ἀποστόλων περιούσιον κήρυγμα· σταυρὲ Χριστοῦ, τὸ τῶν μαρτύρων βασίλειον διάδημα· σταυρὲ Χριστοῦ, τὸ τῶν προφητῶν ὑπερτίμιον ἐγκαλλώπισμα· σταυρὲ Χριστοῦ, τὸ τῶν περάτων παμφαέστατον ἀγλάϊσμα· σταυρὲ Χριστοῦ, καὶ σοὶ ὡς ἐμψύχῳ διαλέγομαι, σκέποις τοὺς θερμοὺς ὑμνολόγους σου, σώζοις τοὺς πιστῶς περιπτυσσομένους σε, ἄγοις εἰρηνικῶς τε καὶ ὀρθοδόξως τὸ ὑπήκοον, φέροις τὴν Χριστοῦ ἀνάστασιν πᾶσι χαρμόσυνον, φρουρῶν ἱεράρχας τε καὶ ἄνακτας, μοναστὰς καὶ μιγάδας ἅπαντας, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

cross we have been sealed as Christ's sheep, and are enrolled in the fold above; by the cross we gore our enemies, and lift up the horn of salvation; by the cross we put the passions to flight, and choose to live above the world. He who carries the cross on his shoulders becomes an imitator of Christ, and is plainly glorified together with Christ; an angel, seeing the cross, is made beautiful, and the devil is put to shame; the thief, having found the cross, enters into paradise, and has exchanged robbery for a kingdom; he who simply makes [the sign of] the cross dispels terrors and embraces peace in return; he who has the cross for a guard remains inviolate, and is kept unharmed; everyone who loves the cross hates the world and becomes a lover of Christ. O cross of Christ, far-famed boast of Christians! O cross of Christ, surpassing proclamation of the apostles! O cross of Christ, royal diadem of the martyrs! O cross of Christ, most precious adornment of the prophets! O cross of Christ, all-radiant glory of the ends [of the earth]! O cross of Christ (for I speak to you as to a living thing): may you shelter your fervent hymners; may you save those who embrace you in faith; may you lead your subjects in peace and orthodoxy; may you bring the resurrection of Christ, joyful to all; guarding hierarchs and rulers, monks and lay people all, in Christ Jesus our Lord, to Whom be glory and might, with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.

Editors' notes and page, col. 700