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comprehensible and incomprehensible to the worthy; and that we are the house of David and that Christ and our God, becoming many members, is one and the same, remaining undivided and unchangeable. 16. That only the Divine is by nature longed for and desired; of which

he who partakes has come to partake in all good things. 17. That fear begets love, but love uproots fear

from the soul and remains alone in it, being the Divine and Holy Spirit. 18. (27) Teaching with theology concerning the energies of holy

love, that is, of the light itself of the Holy Spirit. 19. Teaching with theology, in which also about the priesthood at the same time and

impassible contemplation. 20. Thanksgiving and confession with theology; and concerning the gift and

participation in the Holy Spirit. 21. 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 for which the divine grace of the Spirit has been named through its energies. 23. Concerning the incomprehensible and uncircumscribable Divinity, an exact

theology; 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 the mind of man incomprehensibly, as the rays of the sun are to the eyes. 24. Through the things he confesses in the present discourse he writes, he shows the

depth of his own humility, and proceeding, he teaches it to the one who has reached 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 vision of the divine light that occurred to him; and how the

divine light is not overcome by darkness; in which, being astonished by the excess of the revelations, he remembers human weakness and condemns himself. 26. That he who still lives in ignorance of God is dead among the living

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 kind 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 through

participation in the Holy Spirit God has been united, whole to whole.

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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.