6

to know. But it is false to say that knowledge is ignorant. Opposites are found coexisting, knowledge and ignorance. And I say that the knowledgeable man knows. Furthermore, some often say that a physician ought not to be avaricious. Then they say that the medical art knows how to refuse avarice. He speaks of the state not apart from the one who has it, nor of the one who has it apart from the state. Such things are therefore common to both the one having and the thing had. And we have often shown from the teaching of the apostle that by "love" he means the one who has love; for when he says, "love is never rude, it is not boastful," he calls the one who has it by the name of the state. And I say also concerning the one who has love that he profits. And he profits with that benefit which love provides. If, therefore, I say that the holy one says this, for example the psalmist, I do not separate the Holy Spirit from the one who has it, nor do I say that the one who has it says these things apart from the Holy Spirit. If, therefore, "David in the Holy Spirit calls him Lord," it is as something participated in, not separated from the participant, just as knowledge is not apart from the knowledgeable one. 2 and in your salvation he will rejoice greatly. Just as the king rejoices in the power, so he also rejoices greatly in the salvation. The salvation and the power are the same thing, understood according to different concepts. The power is that which establishes all things and directs all things as it seems good to it. So also it is salvation; for what it does, it does for the sake of salvation, what it does among men, it also does for the sake of men's salvation. 3 You have given him the desire of his soul. You know that the name "he" denotes the essence, not the accretions. The desire of a soul is base, when I assume a base soul. But when I say the soul itself has desire, I mean its essential desire. He who uses this desire does not love any base things, but good things; for he received the desiderative faculty and desire, in order that he might pursue beautiful things, in order that he might long for beneficial things. If, then, say, an avaricious man obtains wealth, he has not received the desire of his own soul, but the desire of the avaricious man. It is a great thing, therefore, to obtain the desire of the soul, without "base" being added. In any case, in another psalm it says: "who satisfies your de9sire with good things." It speaks to the soul. It has often been said by us in other places that additions do not create a contradiction. If I say: "the desire of the soul is good," and conversely I say: "the desire of the righteous is good," the addition does not create a contradiction. I say: "the shameful desire, the evil desire, that of the unjust," a contradiction arises. That is not a desire of the soul simply, but of such a soul. The additions therefore sometimes agree with the truth, and sometimes they conflict and create a contradiction. Thus it has been said: "all the desire of the righteous is good." It is the same thing to have the desire of a righteous soul and the desire of a soul without addition. and you have not deprived them of the will of their lips and this is also apparent in the case of perceptible things. If I say now: "this father desires his own children to fare well," since I have made mention of a father, I mean for them to fare well. But if I say: "the evil father wishes his children to act thus," I have taken away fatherly compassion. "With desire I have desired to eat this Passover with you." The "with desire I have desired" is like this: "justly I have pursued justice," that which is worthy of being desired. But it is sometimes possible to desire even that which is unworthy of being desired, as it says: "passion, an evil desire." The evil desire is not desirable, just as the falsely named good is not called choiceworthy, even if some choose it. 3 And the request of his lips you have not denied him. If the word was about the one from Mary, it is clear that he offers a petition on behalf of those he came to save. You have, at any rate: "whence he is also able to save to the uttermost, always living to make intercession for them."

6

γιγνώσκειν. ψεῦδος δέ ἐστιν εἰπεῖν ὅτι ἀγνοεῖ ἡ ἐπιστήμη. συνύπαρκτα τὰ ἐναντία εὑρίσκεται, ἐπιστήμη καὶ ἄγνοια. λέγω δὲ καὶ τὸν ἐπιστήμονα γιγνώσκειν. ἔτι μὴν πολλάκις λέγουσίν τινες ὅτι οὐ δεῖ τὸν ἰατρὸν φιλάργυρον εἶναι. εἶτα λέγουσιν ὅτι οἶδεν ἡ ἰατρικὴ παραιτεῖσθαι φιλαργυρίαν. τὴν ἕξιν λέγει οὐ χωρὶς τοῦ ἔχοντος οὐδὲ τὸν ἔχοντα χωρὶς τῆς ἕξεως. κοινὰ οὖν ἐστιν τοῦ τε ἔχοντος καὶ τοῦ ἐχομένου τὰ τοιαῦτα. καὶ παρεστήσαμεν πολλάκις ἀπὸ τῆς τοῦ ἀποστόλου διδασκαλίας, ὅτι ἀγάπην λέγει τὸν ἔχοντα τὴν ἀγάπην· ὅταν γὰρ λέγῃ· "ἡ ἀγάπη οὐδέποτε ἀσχημονεῖ, οὐ περπερεύεται", τὸν ἔχοντα τῷ ὀνόματι τῆς ἕξεως καλεῖ. καὶ λέγω γε καὶ περὶ τοῦ ἔχοντος τὴν ἀγάπην ὅτι ὠφελεῖ. ὠφελεῖ δὲ ἐκείνην τὴν ὠφέλειαν ἣν ἡ ἀγάπη παρέχει. ἐὰν τοίνυν λέγω ὅτι ὁ ἅγιος λέγει τοῦτο, οἷον ὁ ὑμνῳδός, οὐ χωρίζων τὸ ἅγιον πνεῦμα ἀπὸ τοῦ ἔχοντος, οὐδὲ τὸν ἔχοντα λέγω ὅτι χωρὶς τοῦ ἁγίου πνεύματος ταῦτα λέγει. εἰ οὖν "∆αυὶδ ἐν πνεύματι ἁγίῳ κύριον αὐτὸν καλεῖ", οὕτω δὲ ὡς μετεχόμενον, οὐκ ἀπεζευγμένον ἀπὸ τοῦ μετέχοντος, ὡς οὐδὲ ἡ ἐπιστήμη χωρὶς τοῦ ἐπιστήμονος. 2 καὶ ἐπὶ τῷ σωτηρίῳ σου ἀγαλλιάσεται σφόδρα. ὁ βασιλεὺς ὥσπερ εὐφραίνεται ἐπὶ τῇ δυνάμει, οὕτως ἀγαλλιᾷ σφόδρα καὶ ἐπὶ τῷ σωτηρίῳ. τὸ σωτήριον δὲ καὶ ἡ δύναμις ταὐτόν ἐστιν κατὰ ἄλλην καὶ ἄλλην ἐπίνοιαν λαμβανόμενον. ἡ δύναμίς ἐστιν πάντα ὑφιστῶσα καὶ πάντα οὕτως ἄγουσα ὡς αὐτῇ δοκεῖ. οὕτω καὶ σωτήριόν ἐστιν· ἃ γὰρ ποιεῖ, σωτηρίας ἕνεκα ποιεῖ, ἃ ποιεῖ ἐν ἀνθρώποις, καὶ τῆς ἀνθρώπων σωτηρίας χάριν ποιεῖ. 3 τὴν ἐπιθυμίαν τῆς ψυχῆς αὐτοῦ ἔδωκας αὐτῷ. οἶδας ὅτι τὸ "αὐτὸς" ὄνομα τὴν αὐθεντίαν δηλοῖ, οὐ τὰ προσπεφυκότα. ψυχῆς ἐπιθυμία φαύλη ἐστίν, ὅταν ὦ ψυχὴν φαύλην ὑποθέμενος. ὅταν δὲ αὐτὴν τὴν ψυχὴν εἴπω ἐπιθυμίαν ἔχειν, τὴν οὐσιώδην αὐτῆς ἐπιθυμίαν λέγω. ὁ ταύτῃ χρώμενος τῇ ἐπιθυμίᾳ οὐδενὸς ἐρᾷ τῶν φαύλων, ἀλλὰ τῶν ἀγαθῶν· καὶ γὰρ ἔλαβεν τὸ ἐπιθυμητικὸν καὶ τὴν ἐπιθυμίαν, ἵνα τὰ καλὰ μεταδιώκῃ, ἵνα ὀρέγηται τῶν ἐπωφελῶν. ἐὰν οὖν, φέρε, φιλάργυρος τύχῃ πλούτου, οὐ τὴν ἐπιθυμίαν τῆς ψυχῆς ἑαυτοῦ ἔλαβεν, ἀλλὰ τὴν ἐπιθυμίαν τοῦ φιλαργύρου. μέγα οὖν ἐστιν τὸ τυχεῖν τῆς ἐπιθυμίας τῆς ψυχῆς, οὐ προστιθεμένης "τῆς φαύλης". ἀμέλει γοῦν καὶ ἐν ἄλλῳ̣ ψαλμῷ λέγει· "τὸν ἐνπινπλῶντα ἐν ἀγαθοῖς τὴν ἐπι9 θυμίαν σου". τῇ ψυχῇ λέγει. πολλάκις εἴρηται ἡμῖν ἐν ἄλλοις ὅτι τὰ προσκείμενα οὐ ποιοῦσιν ἀντίφασιν. ἐὰν λέγω· "ἡ ἐπιθυμία τῆς ψυχῆς ἀγαθή ἐστιν", ἔνπαλιν λέγω· "ἡ ἐπιθυμία τοῦ δικαίου ἀγαθή ἐστιν", τὸ προσκείμενον οὐ ποιεῖ ἀντίφασιν. λέγω· "ἡ ἐπιθυμία ἡ αἰσχρά, ἡ ἐπιθυμία ἡ κακή, ἡ τοῦ ἀδίκου", ἀντίφασις γίνεται. οὔκ ἐστιν ψυχῆς ἁπλῶς ἐκείνη ἐπιθυμία, ἀλλὰ τοιᾶσδε ψυχῆς. τὰ προσκείμενα οὖν ὁτὲ συναληθεύει, ὁτὲ δὲ μάχεται καὶ ἀντίφασιν ποιεῖ. οὕτω γοῦν εἴρηται· "ἐπιθυμία δικαίου πᾶσα ἀγαθή". ταὐτόν ἐστιν σχεῖν ἐπιθυμίαν δικαίας ψυχῆς καὶ ἐπιθυμίαν ψυχῆς ἄνευ προσθήκης. καὶ τὴν θέλησιν τῶν χειλέων αὐτῶν οὐχ ὑστέρησας καὶ ἐπὶ τῶν αἰςθητῶν δὲ τοῦτο φαίνεται. ἐὰν λέγω ἄρτι ὅτι· "ἐπιθυμεῖ ὅσδε ὁ πατὴρ τὰ τέκνα ἑαυτοῦ εὖ διάγειν", ἐπεὶ πατρὸς μνήμην πεποίημαι, τὸ εὖ διάγειν αὐτὰ βούλομαι. ἐὰν δὲ εἴπω ὅτι· "ὁ κακὸς πατὴρ θέλει τοιῶσδε τὰ τέκνα ἑαυτοῦ πράττειν", ἀνῄρησα πατρικὰ σπλάγχνα. "ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ' ὑμῶν". τὸ "ἐπιθυμίᾳ" δὲ "ἐπεθύμησα" οὕτως ὡς τό· "δικαίως τὸ δίκαιον ἐδίωξα", τὸ ἄξιον τοῦ ἐπιθυμεῖσθαι. ἔστιν δέ ποτε ἐπιθυμῆσαι καὶ τὸ ἀνάξιον τοῦ ἐπιθυμεῖσθαι, ὡς λέγει· "πάθος, ἐπιθυμίαν κακήν". ἡ κακὴ ἐπιθυμία οὔκ ἐστιν ἐπιθυμητή, ὡς οὐδὲ τὸ ψευδώνυμον ἀγαθὸν αἱρετὸν λέγεται, κἂν αἱρῶνταί τινες αὐτό. 3 καὶ τὴν δέησιν τῶν χειλέων αὐτοῦ οὐκ ἐστέρησας αὐτόν. ἐὰν περὶ τοῦ ἐκ Μαρίας ᾖν ὁ λόγος, φανερὸν ὅτι αἴτησιν προσάγει ὑπὲρ ὧν ἐλήλυθεν σῶσαι. ἔχεις γοῦν· "ὅθεν καὶ σῴζειν εἰς τὸ παντελὲς δύναται, ὑπὲρ ζῶν πάντοτε εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν".