11

having turned away from the ancient way of life in the passions, and having given over his whole disposition to the divine commandments on account of fear, he lacks none of the good things that are fitting for beginners; even if he has not yet acquired the habit of the virtues, and has become a partaker of the wisdom spoken among the perfect. But neither does the one who is advancing lack any of the good things 1208 that have been assigned to his degree; even if he has not yet acquired the same pre-eminent knowledge of divine things as the perfect. For the perfect, having already been mystically deemed worthy of contemplative theology, and having made the mind pure of all material fantasy, and of an image of the divine beauty bearing the whole imitation without deficiency, are seen to have embraced divine love within themselves.

1.69 (69) Fear is twofold: the one pure, the other not pure. For the fear that is constituted by the expectation of punishment for transgressions, having sin as the cause of its own generation, is not pure, nor will it be forever, being annihilated together with sin through repentance. But the one that always exists apart from the grief for transgressions, this is a pure fear, and will never cease to be; because it is somehow essentially implanted by God in creation, making manifest to all His natural reverence, of His pre-eminence above all kingdom and power.

1.70 (70) The one who does not fear God as a judge, but reveres Him on account of the surpassing pre-eminence of His infinite power, justly has no lack, being perfect in love, loving God with reverence and fitting veneration; and this is the one who has acquired the fear that endures forever and ever, and he has no lack at all whatsoever.

15∆_056 1.71 (71) From the things that are, we know the cause of the things that are; and from the difference of the things that are, we are taught the hypostatic wisdom of the one who is; and from the natural movement of the things that are, we learn the hypostatic life of the one who is, the life-giving power of the things that are, the Holy Spirit.

1.72 (72) The Holy Spirit is absent from none of the things that are, and especially of those who have participated in reason in any way whatsoever. For it is the sustainer of the knowledge of each, because it is God and the Spirit of God, providentially pervading all things according to its power, and stirring up the natural principle in each, and through it, leading the one who perceives to an awareness of the things done wrongly against the law of nature; and having the will compliant, for the reception of right reasonings from nature. Therefore we also find many, even of the utterly barbarian and nomadic peoples, laying claim to goodness and virtue, and rejecting the beastly laws that have long held sway among them.

1209 1.73 (73) The Holy Spirit is indeed in all things simply, insofar as it is the sustainer and provider for all things, and the one that stirs up the natural seeds. But more specifically, it is also in all those under the law, inasmuch as it is indicative of the transgression of the commandments, and illuminating of the promise foretold concerning Christ; and in all those who are according to Christ, in addition to the things said, it is also as adopting them as sons. But as productive of wisdom, it is in none of the aforementioned simply, except those who understand, and who through a divinely inspired way of life have made themselves worthy of its contemplative indwelling. For everyone who does not do the divine will, even if he is a believer, has a heart without understanding, as a workshop of evil reasonings, and a body indebted to sins, as it is continually held by the defilements of the passions.

1.74 (74) God, who desires the salvation of all men, 15∆_058 and who hungers for their deification, dries up their conceit by cursing it like the barren fig tree, so that, rather than seeming to be righteous, they may prefer to be so, having stripped off the tunic of hypocritical moral display, and the virtuous one,

11

τήν ἐν τοῖς πάθεσιν ἀρχαίαν ἀναστροφήν ἀποστραφείς, καί πᾶσαν ἑαυτοῦ τήν διάθεσιν διά τόν φόβον ἐκδεδωκώς τοῖς θείοις προστάγμασιν, οὐδενός καλοῦ τῶν εἰσαγομένοις πρεπόντων καθυστερεῖ· κἄν οὔπω τήν ἐν ἀρεταῖς ἕξιν ἐκτήσατο, καί τῆς ἐν τοῖς τελείοις λαλουμένοις σοφίας γέγονε μέτοχος. Ἀλλ᾿ οὐδέ ὁ προκόπτων, τῶν ἐπιβεβλημένων αὐτοῦ 1208 τῷ βαθμῷ καλῶν τινος ὑστερεῖ· κἄν τήν αὐτήν οὔπω τοῖς τελείοις ὑπερέχουσαν τῶν θείων ἐκτήσατο γνῶσιν. Οἱ γάρ τέλειοι, τῆς θεωρητικῆς ἤδη μυστικῶς ἀξιωθέντες θεολογίας, καί πάσης φαντασίας ὑλικῆς τόν νοῦν καθαρόν καταστήσαντες, καί εἰκόνος τῆς θείας ὡραιότητος ὅλην ἀνελλιπῶς φέρουσαν τήν ἐκμίμησιν, τήν θείαν ἀγάπης ἐν ἑαυτοῖς ἐνστερνισάμενοι φαίνονται.

1.69 (ξθ΄) ∆ιττός ἐστιν ὁ φόβος· ὁ μέν ἁγνός· ὁ δέ οὐχ ἁγνός. Ὁ μέν γάρ ἐπί πλημμελήμασι κατ᾿ ἐκδοχήν κολάσεως συνιστάμενος φόβος, αἰτίαν ἔχων τῆς οἰκείας γενέσεως τήν ἁμαρτίαν, οὐχ ἁγνός, οὐδέ ἔσται διαπαντός, τῇ ἁμαρτίᾳ διά τῆς μετανοίας συναφανιζόμενος. Ὁ δέ δίχα τῆς ἐπί πλημμελήμασι λύπης ἀεί συνεστώς, οὗτος φόβος ἁγνός, καί οὐκ ἀπογενήσεταί ποτε· διότιπερ οὐσιωδῶς ἐμπέφυκέ πως τῷ Θεῷ πρός τήν κτίσιν, ποιούμενος ἔκδηλον αὐτοῦ πᾶσιν τήν φυσικήν αἰδεσιμότητα, τῆς ὑπέρ πᾶσαν βασιλείαν καί δύναμιν ὑπεροχῆς.

1.70 (ο΄) Ὁ μή φοβούμενος τόν Θεόν ὡς κριτήν, ἀλλ᾿ αἰδούμενος αὐτόν διά τήν ὑπερβάλλουσαν τῆς ἀπείρου δυνάμεως ὑπεροχήν, οὐκ ἔχει δικαίως ὑστέρημα, τέλειος ὑπάρχων ἐν τῇ ἀγάπῃ, μετ᾿ αἰδοῦς καί τῆς πρεπούσης σεβασμιότητος ἀγαπῶν τόν Θεόν· καί οὗτός ἐστιν ὁ κτησάμενος τόν διαμένοντα φόβον εἰς αἰῶνα αἰῶνος, καί οὐκ ἔστιν αὐτῷ ὑστέρημα τοπαράπαν οὐδέν.

15∆_056 1.71 (οα΄) Ἐκ τῶν ὄντων, τόν τῶν ὄντων γινώσκομεν αἴτιον· καί ἐκ τῆς διαφορᾶς τῶν ὄντων, τήν ἐνυπόστατον τοῦ ὄντος διδασκόμεθα σοφίαν· καί ἐκ τῆς τῶν ὄντων φυσικῆς κινήσεως, τήν ἐνυπόστατον τοῦ ὄντος μανθάνομεν ζωήν, τήν τῶν ὄντων ζωοποιόν δύναμιν, τό Πνεῦμα τό ἅγιον.

1.72 (οβ΄) Τό Πνεῦμα τό ἅγιον οὐδενός ἄπεστι τῶν ὄντων, καί μάλιστα τῶν λόγου καθ᾿ ὁτιοῦν μετειληφότων. Συνεκτικόν γάρ ὑπάρχει τῆς ἑκάστου γνώσεως, ὅτι Θεός καί Θεοῦ Πνεῦμα, κατά δύναμιν προνοητικῶς διά πάντων χωροῦν, καί τόν ἐν ἑκάστῳ λόγον κατά φύσιν ἀνακινοῦν, καί δι᾿ αὐτοῦ πρός συναίσθησιν τῶν πλημμελῶς παρά τόν θεσμόν τῆς φύσεως πεπραγμένων, ἄγον τόν αἰσθανόμενον· καί τήν προαίρεσιν εὔεικτον ἔχοντα, πρός ὑποδοχήν τῶν ἐκ φύσεως ὀρθῶν λογισμῶν. ∆ιό καί πολλούς εὑρίσκομεν καί τῶν ἄγαν βαρβάρων καί νομάδων ἀνθρώπων, καλοκαγαθίας μεταποιουμένους, καί τούς ἀνέκαθεν κρατήσαντες ἐν αὐτοῖς θηριώδεις ἀθετοῦντας νόμους.

1209 1.73 (ογ΄) Ἔστι μέν ἐν πᾶσιν ἁπλῶς τό Πνεῦμα τό ἅγιον, καθό πάντων ἐστί συνεκτικόν καί προνοητικόν, καί τῶν φυσικῶν σπερμάτων ἀνακινητικόν. Προσδιωρισμένως δέ, καί ἐν πᾶσι τοῖς ἐν νόμῳ, καθότι τῆς τῶν ἐντολῶν ἐστιν ὑποδεικτικόν παραβάσεως, καί τῆς κατά Χριστόν προαγορευθείσης ἐπαγγελίας, φωτιστικόν· ἐν δέ πᾶσι τοῖς κατά Χριστόν πρός τοῖς εἰρημένοις, καί ὡς υἱοθετικόν. Ὡς δέ σοφίας ποιητικόν, ἐν οὐδενί τῶν εἰρημένων ἐστίν ἁπλῶς, πλήν τῶν συνιέντων, καί ἑαυτούς διά τῆς ἐνθέου πολιτείας ἀξίους ποιησαμένων τῆς αὐτοῦ θεωτικῆς ἐνοικήσεως. Πᾶς γάρ μή ποιῶν τά θεῖα θελήματα, κἄν πιστός ᾗ, ἀσύνετον ἔχει τήν καρδίαν, ὡς πονηρῶν λογισμῶν ἐργαστήριον, καί τό σῶμα κατάχρεων ἁμαρτίαις, ὡς διαπαντός μολυσμοῖς παθῶν ἐνεχόμενον.

1.74 (οδ΄) Ὁ τῆς σωτηρίας ὀρεγόμενος πάντων ἀνθρώπων Θεός, 15∆_058 καί πεινῶν αὐτῶν τήν ἐκθέωσιν, τήν τούτων οἴησιν ὡς τήν ἄκαρπον καταρώμενος ἀποξηραίνει συκῆν, ὅπως τοῦ δοκεῖν εἶναι δίκαιοι, τό εἶναι μᾶλλον προκρίνατες, τόν μέν καθ᾿ ὑπόκρισιν τῆς ἠθικῆς ἐπιδείξεως ἐκδυσάμενοι χιτῶνα, τόν ἐνάρετον δέ,