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Γ. ΟΤΙ ΚΑΙ ΜΟΝΟΥ ΤΟΥ ΑΙΣΘΗΤΟΥ ΚΟΣΜΟΥ ΕΣΤΙΝ ΕΙΚΩΝ ... 14__064 C. That the holy Church of God is an image of the sensible world alone

Church And again, that the holy Church of God considered in itself is a symbol of the sensible world alone

he affirmed that the Church is a symbol, having the divine sanctuary as heaven, and possessing the nave as the comeliness of the earth. Likewise, that the world is also a Church, having heaven resembling a sanctuary, and the earthly arrangement a nave.

∆. ΠΩΣ ΤΕ ΚΑΙ ΠΟΙΩ ΤΡΟΠΩ ΣΥΜΒΟΛΙΚΩΣ ΕΙΚΟΝΙΖΕΙ ΤΟΝ ΑΝΘΡΩΠΟΝ... 14__066 D. How and in what manner the holy Church of God symbolically depicts man

and is itself depicted by him as a man And again, according to another mode of contemplation, that the holy Church of God is a man

he said, having the sanctuary for a soul, and the divine altar for a mind, and the nave for a body, being an image and likeness of the man who was made according to the image and likeness of God, and through the nave, as through a body, setting forth ethical philosophy, and through the sanctuary, as through a soul, spiritually expounding natural contemplation, and as through the mind of the divine altar entering into mystical theology.

And conversely, that man is a mystical Church, inasmuch as through the nave of the body he virtuously brightens the practical part of the soul by the energies of the commandments according to ethical philosophy; and as through the sanctuary of the soul he offers to God through reason the principles of sensible things, purely circumcised of matter in the Spirit according to natural contemplation, and as through the altar of the mind, he invokes the much-hymned silence of the unseen and unknown loud voice of the Godhead in the innermost sanctuary through another articulate and eloquent silence, and as far as is possible for man, is united with it according to mystical theology, and becomes such as one should likely be who has been deemed worthy of the visitation of God, and has been marked by His all-radiant splendors.

Ε. ΠΩΣ ΚΑΙ ΠΟΙΩ ΤΡΟΠΩ ΠΑΛΙΝ ΤΗΣ ΨΥΧΗΣ ΚΑΘ᾽ ΕΑΥΤΗΝ ΝΟΟΥ ΜΕΝΗΣ

ΕΙΚΩΝ... 14__068 E. How and in what manner again of the soul considered in itself an image and

a type is the holy Church of God And not of the whole man, I mean of him who is constituted by soul and body in combination

he taught that the holy Church can be an image, but also of the soul itself considered in its own right by reason.

For since he affirmed that the soul is universally constituted from an intellectual and a vital power; and that the intellectual power is moved authoritatively according to will, while the vital remains according to nature without choice, as it is. And again, that of the intellectual power there is both the contemplative and the practical; and he said that the contemplative is called mind, and the practical, reason; and that the mind is the moving principle of the intellectual power, while reason is the provident principle of the vital power; and that the one both is and is called wisdom—I mean the mind—whenever its own altogether unchangeable

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Γ. ΟΤΙ ΚΑΙ ΜΟΝΟΥ ΤΟΥ ΑΙΣΘΗΤΟΥ ΚΟΣΜΟΥ ΕΣΤΙΝ ΕΙΚΩΝ ... 14__064 Γ. Ὅτι καὶ μόνου τοῦ αἰσθητοῦ κόσμου ἐστὶν εἰκὼν ἡ ἁγία τοῦ Θεοῦ

Ἐκκλησία Καὶ αὖθις μόνου τοῦ αἰσθητοῦ κόσμου καθ᾽ ἑαυτὸν τὴν ἁγίαν τοῦ Θεοῦ

Ἐκκλησίαν εἶναι σύμβολον ἔφασκεν, ὡς οὐρανὸν μὲν τὸ θεῖον ἱερατεῖον ἔχουσαν, γῆν δὲ τὴν εὐπρέπειαν τοῦ ναοῦ κεκτημένην. Ὡσαύτως δὲ καὶ τὸν κόσμον ὑπάρχειν Ἐκκλησίαν· ἱερατείῳ μὲν ἐοικότα τὸν οὐρανὸν ἔχοντα, ναῷ δὲ τὴν κατὰ γῆν διακόσμησιν.

∆. ΠΩΣ ΤΕ ΚΑΙ ΠΟΙΩ ΤΡΟΠΩ ΣΥΜΒΟΛΙΚΩΣ ΕΙΚΟΝΙΖΕΙ ΤΟΝ ΑΝΘΡΩΠΟΝ... 14__066 ∆. Πῶς τε καὶ ποίῳ τρόπῳ συμβολικῶς εἰκονίζει τὸν ἄνθρωπον ἡ ἁγία τοῦ

Θεοῦ Ἐκκλησία, καὶ αὐτὴ ὡς ἄνθρωπος ὑπ᾽ αὐτοῦ εἰκονίζεται Καὶ πάλιν κατ᾽ ἄλλον τρόπον θεωρίας, ἄνθρωπον εἶναι τὴν ἁγίαν τοῦ Θεοῦ

Ἐκκλησίαν ἔλεγε, ψυχὴν μὲν ἔχουσαν τὸ ἱερατεῖον· καὶ νοῦν τὸ θεῖον θυσιαστήριον, καὶ σῶμα τὸν ναόν, ὡς εἰκόνα καὶ ὁμοίωσιν ὑπάρχουσαν τοῦ κατ᾽ εἰκόνα Θεοῦ καὶ ὁμοίωσιν γενομένου ἀνθρώπου, καὶ διὰ μὲν τοῦ ναοῦ, ὡς διὰ σώματος, τὴν ἠθικὴν φιλοσοφίαν προβαλλομένην, διὰ δὲ τοῦ ἱερατείου, ὡς διὰ ψυχῆς, τὴν φυσικὴν θεωρίαν πνευματικῶς ἐξηγουμένην καὶ ὡς διὰ νοὸς τοῦ θείου θυσιαστηρίου τὴν μυστικὴν θεολογίαν ἐμβαίνουσαν.

Καὶ ἔμπαλιν Ἐκκλησίαν μυστικὴν τὸν ἄνθρωπον, ὡς διὰ ναοῦ μὲν τοῦ σώματος τὸ πρακτικὸν τῆς ψυχῆς ταῖς τῶν ἐντολῶν ἐνεργείαις κατὰ τὴν ἠθικὴν φιλοσοφίαν ἐναρέτως φαιδρύνοντα· ὡς δι᾽ ἱερατείου δὲ τῆς ψυχῆς τοὺς κατ᾽ αἴσθησιν λόγους καθαρῶς ἐν Πνεύματι τῆς ὕλης περιτμηθέντας κατὰ τὴν φυσικὴν θεωρίαν διὰ λόγου τῷ Θεῷ προσκομίζοντα, καὶ ὡς διὰ θυσιαστηρίου τοῦ νοός, τὴν ἐν ἀδύτοις πολυύμνητον τῆς ἀφανοῦς καὶ ἀγνώστου μεγαλοφωνίας σιγὴν τῆς θεότητος δι᾽ ἄλλης λάλου τε καὶ πολυφθόγγου σιγῆς προσκαλούμενον, καὶ ὡς ἐφικτὸν ἀνθρώπῳ κατὰ μυστικὴν θεολογίαν αὐτῇ συγγινόμενον, καὶ τοιοῦτον γινόμενον οἷον εἰκὸς εἶναι δεῖ τὸν ἐπιδημίας ἀξιωθέντα Θεοῦ, καὶ ταῖς αὐτοῦ παμφαέσιν αἴγλαις ἐνσημανθέντα.

Ε. ΠΩΣ ΚΑΙ ΠΟΙΩ ΤΡΟΠΩ ΠΑΛΙΝ ΤΗΣ ΨΥΧΗΣ ΚΑΘ᾽ ΕΑΥΤΗΝ ΝΟΟΥ ΜΕΝΗΣ

ΕΙΚΩΝ... 14__068 Ε. Πῶς καὶ ποίῳ τρόπῳ πάλιν τῆς ψυχῆς καθ᾽ ἑαυτῆν νοου μένης εἰκών τε

καὶ τύπος ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία Καὶ οὐχ ὅλου μὲν τοῦ ἀνθρώπου, τοῦ ἐκ ψυχῆς καὶ σώματος κατὰ σύνθεσίν

φημι συνεστῶτος, εἰκόνα μόνον εἶναι δύνασθαι τὴν ἁγίαν Ἐκκλησίαν ἐδίδασκεν, ἀλλὰ καὶ αὐτῆς τῆς ψυχῆς καθ᾽ ἑαυτὴν τῷ λόγῳ θεωρουμένης.

Ἐπειδὴ γὰρ ἐκ νοερᾶς καὶ ζωτικῆς δυνάμεως καθολικῶς συνίστασθαι τὴν ψυχὴν ἔφασκε· καὶ τῆς μὲν νοερᾶς ἐξουσιαστικῶς κατὰ βούλησιν κινουμένης, τῆς δὲ ζωτικῆς κατὰ φύσιν ἀπροαιρέτως, ὡς ἔχει, μενούσης. Καὶ πάλιν, τῆς μὲν νοερᾶς εἶναι τό τε θεωρητικόν, καὶ τὸ πρακτικόν· καὶ τὸ μὲν θεωρητικὸν καλεῖσθαι νοῦν ἔλεγε· τὸ δὲ πρακτικόν, λόγον· καὶ τῆς μὲν νοερᾶς δυνάμεως κινητικὸν εἶναι τὸν νοῦν, τῆς δὲ ζωτικῆς προνοητικὸν ὑπάρχειν τὸν λόγον· καὶ τὸν μὲν εἶναί τε καὶ καλεῖσθαι σοφίαν, φημὶ δὲ τὸν νοῦν, ὅταν παντάπασιν ἀτρέπτους ἑαυτοῦ