13

to the disciples the heavenly mysteries and to the mystagogues of the church, giving to each what is fitting according to the proportion of their piety.

127 Mt 25, 18 To hide the talent, he says, is to do none of the

necessary things, but to destroy the grace that was given to him. 128 col1 Mt 25, 24-27 He sets forth the things said by him as an indication of the words or even the reasonings, which some are accustomed to use, saying, that "I have no need of labor nor of being held accountable for others," which he aptly called "reaping where he did not sow;" for this is for the judge to demand from his ministers an account for the indolence of others; for just as it is not possible for one to expect a harvest from where no seed was sown, so it is not possible, he says, for me to ask another for an account on behalf of another. Therefore, he says, if you knew this, you ought all the more to have shown your own works; for if, as you say, I am to demand an account for others, much more would I have demanded of you an account of your own, and from those discipled the fitting fruit from your labor, if you had shown them what was necessary; for here he shows that he does not demand an account of one for another, but from the teachers their own works, and from the disciples obedience. He sets forth the things said by him as an indication of the slave being evil and wicked; for he also said: "You reap where you did not sow." Therefore, he ought to have become more diligent. But he, leaving this aside, has said the opposite, which indeed shows him to be condemned; for as he says: "it is not possible for one to get a harvest from where no seed was sown," so "it is not possible for me to be held accountable for another." Because of this, he has also become condemned.

129 Mt 26, 26-28 "This," he says, "is my body and this is the blood, so that not

you may think such things are a type, but that the bread is that very body of the Lord and the blood, being transformed into the flesh and blood of our Lord by the ineffable operation of the Holy Spirit.

130 Mt 27, 26 Why did he scourge him? Or as a condemned man, since the law commands those who

are to be crucified first to be whipped and so to be delivered to punishment 131 Mt 27, 45 For a certain philosopher among the Greeks, Phlegon by name, mentions this darkness; for it happened paradoxically on the fourteenth day of the moon, when it is at a great distance from the sun, as great as from the beginning of heaven to the end. For solar eclipses are accustomed to happen then, when these two luminaries approach each other. And the darkness was a sign of what was about to befall those blood-stained men.

133 Mt 28, 19-20 He gives baptism as the beginning of the teaching of the nations, because

first is to be cleansed, and second is to be filled with good things. And with baptism he joined the theology of the Trinity, introducing the new grace, because there were baptisms by water in the Law and among John's followers also still by water; but never was there a baptism with union with God. But now union is first, when a new man from baptism, as if living from the dead, is filled with the Holy Spirit, which is the gift of Christ, whose beginning is the Father. Therefore, the naming of the Trinity is necessary. And wherever someone should remove a name, he makes the theology mutilated; incomplete, if he removes the Spirit; and separating the beginning from the end, if he removes the middle, the Son. For it is impossible for the sanctification which comes about by one operation to be accomplished from different and unconnected substances; for it is impious to comprehend heterogeneous and unconnected things in one operation. Therefore, the Trinity to the disciples

13

τοῖς μαθηταῖς τὰ οὐράνια μυστήρια καὶ τοῖς τῆς ἐκκλησίας μυσταγωγοῖς, ἑκάστῳ κατὰ τὴν ἀναλογίαν τῆς θεοσεβείας τὸ ἁρμόδιον δούς.

127 Mt 25, 18 Κατακρύψαι τὸ τάλαντον λέγει τὸ μηδὲν ἐργάσασθαι τῶν

δεόντων, ἀλλὰ ἀφανίσαι τὴν χάριν τὴν δοθεῖσαν αὐτῷ. 128 col1 Mt 25, 24-27 Τὰ παρ' αὐτοῦ λεγόμενα τίθησιν εἰς ἔνδειξιν τῶν λόγων ἤτοι καὶ τῶν λογισμῶν, οἷς ἔθος κεχρῆσθαί τινας λέγοντας, ὅτι οὐ χρεία μοι πόνου οὐδὲ τοῦ ὑπὲρ ἑτέρων εὐθύνας ὑπέχειν, ὃ καλῶς εἶπεν θερίζειν ὅπου οὐκ ἔ σπειρεν· τοῦτο γάρ ἐστι τὸ παρὰ τῶν λειτουργῶν εὐθύνας ἀπαιτεῖν τὸν κριτὴν τῆς ἑτέρων ῥᾳθυμίας· ὡς γὰρ οὐκ ἔνεστί τινα θέρος ἐκεῖθεν ἐκδέχεσθαι, ἔνθα μὴ γέγονε σπόρος, οὕτως οὐκ ἔνεστιν, φησίν, ἐμὲ ὑπὲρ ἑτέρου εὐθύνας ἕτερον αἰτεῖν. διό φησιν, εἰ τοῦτο ᾔδεις, πολλῷ μᾶλλον ἐχρῆν σε τὰ οἰκεῖα ἐπιδείξασθαι· εἰ γὰρ τὰ ἑτέρων, ὡς φῇς, μέλλω ἀπαιτεῖν, πολλῷ μᾶλλον σὲ ἀπῄτησα ἂν τῶν οἰκείων εὐθύνας, καὶ τοὺς μαθητευομένους δὲ τὸν προσήκοντα καρπὸν ἀπὸ τῆς ἐργασίας τῆς σῆς, εἰ σὺ περὶ αὐτοὺς ἦσθα τὰ δέοντα ἐπιδειξάμενος· δείκνυσι γὰρ ἐνταῦθα, ὅτι ἕτερον ὑπὲρ ἑτέρου εὐθύνας οὐκ ἀπαιτεῖ, ἀλλὰ παρὰ μὲν τῶν διδασκάλων τὰ οἰκεῖα, παρὰ δὲ τῶν μαθητευομένων τὴν ὑπακοήν. Τὰ παρ' αὐτοῦ λεγόμενα τίθησιν εἰς ἔνδειξιν τοῦ κακὸν εἶναι τὸν δοῦλον καὶ πονηρόν· καὶ γὰρ εἶπε· θερίζεις ὅπου οὐκ ἔσπειρας. διὸ μᾶλλον ἔδει σπουδαιότερον αὐτὸν γενέσθαι. ὁ δὲ τοῦτο καταλιπὼν τὸ ἐναντίον εἴρηκεν, ὃ δὴ κατακεκριμένον αὐτὸν ἀποδείκνυσι· ὡς γάρ φησιν· οὐκ ἔνεστί τινα θέρος ἐκεῖθεν λαβεῖν, ἔνθα μὴ γέγονε σπόρος, οὕτως οὐκ ἔνεστιν ἐμὲ ὑπὲρ ἑτέρου εὐθυνθῆναι. διὰ τοῦτο καὶ κατάκριτος γέγονεν.

129 Mt 26, 26-28 Τοῦτό μου, φησίν, ἐστὶ τὸ σῶμα καὶ τοῦτο τὸ αἷμα, ἵνα μὴ

νομίσῃς τύπον εἶναι τὰ τοιαῦτα, ἀλλ' ὅτι ὁ ἄρτος αὐτὸ ἐκεῖνο τὸ σῶμα τοῦ κυρίου καὶ τὸ αἷμά ἐστι μεταποιούμενον εἰς σάρκα καὶ αἷμα τοῦ κυρίου ἡμῶν ἀρρήτῳ ἐνεργείᾳ τοῦ ἁγίου πνεύματος.

130 Mt 27, 26 ∆ιὰ τί ἐφραγέλλωσεν; ἢ ὡς κατάδικον νόμου κελεύοντος τοὺς

σταυρουμένους πρῶτον μαστίζεσθαι καὶ οὕτω τῇ τιμωρίᾳ ἀποδίδοσθαι 131 Mt 27, 45 Φλέγων γάρ τις ὀνόματι φιλόσοφος παρ' Ἕλλησιν μέμνηται τοῦ σκότους τούτου· παραδόξως γέγονε γὰρ ἐν τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ τῆς σελήνης, ὅτε ἀπέχει τοῦ ἡλίου πολὺ διάστημα, ὅσον ἀπ' ἀρχῆς τοῦ οὐρανοῦ ἕως τέλους. αἱ δὲ ἡλιακαὶ ἐκλείψεις τότε εἰώθασι γίνεσθαι, ὅταν πλησιάσωσιν ἀλλήλοις οἱ δύο οὗτοι φωστῆρες. δεῖγμα δὲ ἦν τὸ σκότος τοῦ μέλλοντος λαβεῖν τοὺς μιαιφόνους ἐκείνους.

133 Mt 28, 19-20 Ἀρχὴν τῆς διδασκαλίας τῶν ἐθνῶν τὸ βάπτισμα δίδωσιν, ὅτι

πρότερον μέν ἐστι τὸ καθαρθῆναι, δεύτερον δὲ τὸ πληρωθῆναι τῶν ἀγαθῶν. τῷ δὲ βαπτίσματι συνῆψε τὴν τῆς τριάδος θεολογίαν τὴν καινὴν εἰσάγων χάριν, ὅτι ἦν βαπτίσματα δι' ὕδατος ἐν νόμῳ καὶ παρὰ Ἰωάννῃ γε τὸ δι' ὕδατος ἔτι· μετὰ δὲ τῆς πρὸς θεὸν συναφείας οὐκ ἦν βάπτισμα πώποτε. νῦν δὲ ἡ συνάφεια πρῶτον, ὅτε νέος ἀπὸ τοῦ βαπτίσματος ἄνθρωπος ὡσπερεὶ ζῶν ἐκ νεκρῶν πληρούμενος ἁγίου πνεύματος, ὅπερ ἐστὶ δῶρον Χριστοῦ, οὗ ἡ ἀρχὴ ὁ πατήρ. διόπερ ἀναγκαία τῆς τριάδος ἡ ὀνομασία. καὶ ὅπου ἂν ὑπεξαιρῇ τις ὄνομα, κολοβὸν ποιεῖ τὸ τῆς θεολογίας· ἀτελὲς μέν, ἐὰν τὸ πνεῦμα περιαιρῇ· διεστῶσαι δὲ τοῦ τέλους τὴν ἀρχήν, ἐὰν τὸ μέσον ἐξαιρῇ, τὸν υἱόν. ἀδύνατον δὲ τὸν κατὰ μίαν ἐνέργειαν γινόμενον ἁγιασμὸν ἐκ διαφόρων καὶ ἀσυναρτήτων οὐσιῶν ἐπιτελεῖσθαι· ἀσεβὲς γὰρ τὸ τὰ ἑτεροφυῆ καὶ ἀσύναπτα μιᾷ τῇ ἐνεργείᾳ περιλαβεῖν. τριάδα τοίνυν τοῖς μαθηταῖς