8

14. Thanksgiving to God on account of the gifts of which he was deemed worthy by Him; and that the dignity of the priesthood and of the abbacy is fearsome even to angels.

15. How, seeing the glory of God, he was moved by the All-Holy Spirit; and that the Divine is within and without the universe, but is also both comprehensible and incomprehensible to the worthy; and that we are the house of David; and that Christ our God, becoming many members, is one and the same, remaining indivisible and unchangeable.

16. That only the Divine is by nature longed for and desired; he who partakes of it has come into a participation of all good things.

17. That fear begets love, but love eradicates fear from the soul and remains alone in it, being the Divine and Holy Spirit.

18. (27) A teaching with theology concerning the energies of holy love, that is, of the light itself of the Holy Spirit.

19. A teaching with theology, in which also [is a discourse] concerning the priesthood and at the same time dispassionate contemplation. 20. Thanksgiving and confession with theology; and concerning the gift and participation of the Holy Spirit.

21. A letter to a monk who asked: How do you separate the Son from the Father, by concept or in reality? In which you will find a wealth of theology overturning his blasphemy.

22. Thanksgiving with theology; and concerning those things by which the divine grace of the Spirit has been named through the energies.

23. A precise theology concerning the incomprehensible and uncircumscribable Godhead; and that the divine nature, being uncircumscribable, is neither within nor without the universe, but is both within and without as the cause of all things; and that the Divine is only comprehensible to man in an incomprehensible way by the mind, as the rays of the sun are to the eyes.

24. Through the things which he, confessing, writes in the present discourse, he shows the depth of his own humility, and proceeding, he teaches it to the one who has attained the measure of perfection and been deemed worthy of such revelations in contemplation, imitating in this also the divine Paul, who called himself a sinner and unworthy to be called an apostle.

25. Concerning the contemplation of the divine light that occurred to him; and how the divine light is not overcome by darkness; in which also, being astounded on account of the excess of the revelations, he is mindful of human weakness and condemns himself.

26. That he who still lives in ignorance of God is dead in the midst of those who live in the knowledge of God; and that for those who partake of the mysteries unworthily, the divine body and blood of Christ becomes incomprehensible.

27. (28) What sort of person the monk ought to be, and what is his work, and what is his progress and ascent.

28. Concerning the noetic revelation of the energies of the divine light and the noetic and divine work of the virtuous life.

29. That the divine realities are manifest only to those to whom God has been united, whole to whole, through participation in the Holy Spirit.

30. To one of the disciples, that the divine fire of the Spirit, having touched souls purified through tears and repentance, seizes them and purifies them further, illuminating the parts of them that were darkened by sin, and healing the wounds, brings them to perfect scarring, so that they shine exceedingly with divine beauty.

31. Concerning theology; and that the divine nature is unsearchable and in every way incomprehensible to men.

8

ιδ'. Εὐχαριστία πρός Θεόν τῶν δωρεῶν ἕνεκα, ὧν παρ᾿ αὐτοῦ ἠξιώθη˙ καί ὅτι φρικτόν καί ἀγγέλοις τό τῆς ἱερωσύνης καί ἡγουμενίας ἀξίωμα.

ιε'. Ὅπως βλέπων τήν δόξαν τοῦ Θεοῦ ἐνηργεῖτο ὑπό τοῦ Παναγίου Πνεύματος˙ καί ὅτι τό Θεῖον ἐντός καί ἐκτός ἐστι τοῦ παντός, ἀλλά καί ληπτόν τε καί ἄληπτον τοῖς ἀξίοις˙ καί ὅτι οἶκος ∆αβίδ ἡμεῖς ἐσμεν καί ὅτι εἰς πολλά γινόμενος ὁ Χριστός καί Θεός ἡμῶν μέλη εἷς ἐστι καί ὁ αὐτός, μένων ἀμέριστός τε καί ἀναλλοίωτος.

ιστ'. Ὅτι ποθεινόν τε καί ἐπιθυμητόν κατά φύσιν μόνον τό Θεῖον˙ οὗ ὁ μετέχων πάντων ἐν μετοχῇ γέγονε τῶν καλῶν.

ιζ'. Ὅτι ὁ φόβος γεννᾷ τήν ἀγάπην, ἡ δέ ἀγάπη ἐκριζοῖ τόν φόβον ἀπό τῆς ψυχῆς καί μένει μόνη ἐν αὐτῇ, Πνεῦμα Θεῖον οὖσα καί Ἅγιον.

ιη'. (27) ∆ιδασκαλία σύν θεολογίᾳ περί τῶν ἐνεργειῶν τῆς ἁγίας ἀγάπης, ἤγουν αὐτοῦ τοῦ φωτός τοῦ Ἁγίου Πνεύματος.

ιθ'. ∆ιδασκαλία σύν θεολογίᾳ, ἐν ᾗ καί περί ἱερωσύνης ἅμα καί ἀπαθοῦς θεωρίας. κ'. Εὐχαριστία καί ἐξομολόγησις σύν θεολογίᾳ˙ καί περί δωρεᾶς καί μετουσίας

Πνεύματος Ἁγίου. κα'. Ἐπιστολή πρός μοναχόν ἐρωτήσαντα˙ Πῶς χωρίζεις τόν Υἱόν ἀπό τοῦ

Πατρός, ἐπινοίᾳ ἤ πράγματι; Ἐν ᾗ εὑρήσεις πλοῦτον θεολογίας ἀνατρεπούσης τήν αὐτοῦ βλασφημίαν.

κβ'. Εὐχαριστία σύν θεολογίᾳ˙ καί περί ὧν ἡ θεία χάρις τοῦ Πνεύματος διά τῶν ἐνεργειῶν ὠνόμασται.

κγ'. Περί τῆς ἀκαλήπτου καί ἀπεριγράπτου Θεότητος ἀκριβής θεολογία˙ καί ὅτι ἀπερίγραπτος οὖσα ἡ θεία φύσις οὔτε ἐντός οὔτε ἐκτός ἐστι τοῦ παντός, ἀλλά καί ἐντός καί ἐκτός ἐστιν ὡς τῶν ὅλων αἰτία˙ καί ὅτι μόνον κατά νοῦν τῷ ἀνθρώπῳ ληπτόν ἀλήπτως τό Θεῖον, ὡς τοῖς ὀφθαλμοῖς αἱ τοῦ ἡλίου ἀκτῖνες.

κδ'. ∆ι᾿ ὧν ἐξομολογούμενος ἐν τῷ παρόντι γράφει λόγῳ, δείκνυσι τό βάθος τῆς ἑαυτοῦ ταπεινώσεως, καί προϊών διδάσκει αὐτήν τόν εἰς μέτρον ἐλάσαντα τελειότητος καί ἀξιωθέντα τοιούτων ἐν θεωρίᾳ ἀποκαλύψεων, Παῦλον τόν θεῖον κἀν τούτῳ μιμούμενος, ἁμαρτωλόν ἑαυτόν ἀποκαλοῦντα καί ἀνάξιον τοῦ καλεῖσθαι ἀπόστολον.

κε'. Πετρί τῆς γενομένης θεωρίας αὐτῷ τοῦ θείου φωτός˙ καί ὅπως τό θεῖον φῶς οὐ καταλαμβάνεται ὑπό σκότους˙ ἐν οἷς καί διά τήν ὑπερβολήν τῶν ἀποκαλύψεων ἐκπληττόμενος μέμνηται τῆς ἀνθρωπίνης ἀσθενείας καί ἑαυτόν κατακρίνει.

κστ'. Ὅτι ὁ ἐν ἀγνωσίᾳ Θεοῦ ἔτι ζῶν νεκρός ἐστι μέσον τῶν ζώντων ἐν γνώσει Θεοῦ καί ὅτι τοῖς ἀναξίως τῶν μυστηρίων μεταλαμβάνουσιν ἄληπτον τό θεῖον σῶμα καί αἷμα τοῦ Χριστοῦ γίνεται.

κζ'. (28) Ὁποῖον δεῖ εἶναι τόν μοναχόν καί τίς ἡ ἐργασία καί τίς ἡ τούτου προκοπή καί ἀνάβασις.

κη'. Περί νοητῆς ἀποκαλύψεως τῶν ἐνεργειῶν τοῦ θείου φωτός καί ἐργασίας νοερᾶς τε καί θείας τῆς ἐναρέτου ζωῆς.

κθ'. Ὅτι μόνοις ἐκείνοις καταφανῆ τά τῶν θείων πραγμάτων, οἶς διά τῆς μετουσίας τοῦ Ἁγίου Πνεύματος ὅλοις ὅλος ἡνώθη Θεός.

λ'. Πρός ἕνα τῶν μαθητῶν, ὅτι ταῖς καθαρθείσαις ψυχαῖς διά δακρύων καί μετανοίας προσψαῦσαν τό θεῖον τοῦ Πνεύματος πῦρ δράσσεται αὐτῶν καί πλέον καθαίρει, φωτίζον τά ὑπό τῆς ἁμαρτίας ἐσκοτισμένα μέρη αὐτῶν, καί τά τραύματα ἐξιώμενον εἰς τελείαν φέρει συνούλωσιν, ὡς τῷ θείῳ κάλλει ὑπεραστράπτειν αὐτάς.

λα'. Περί θεολογίας˙ καί ὅτι ἀνεξερεύνητος ἡ θεία φύσις καί πάντῃ τοῖς ἀνθρώποις ἀκατανόητος.