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but according to their purpose with one another, each prospering equally with respect to his own good.

139. ANOTHER THEOREMA ON THE SAME

Another theorema on the same. Again, there is Peter and John, each man to approach God

deemed worthy, and having the practical part of the soul as a certain Peter, and the contemplative part as a certain John, running together with one another according to reason, without the excess or deficiency of the one towards the other; and again, running in opposition to one another according to their purpose, the one is thought to be outrun by the other with respect to each extreme.

140. ..». EVEN IF YOU ARE LEFT BEHIND FROM THE DISCIPLES LIKE THOMAS ... WHEN YOU SEE, DO NOT BE UNBELIEVING..».

From the same, on the text: "Even if like Thomas you are left behind from the disciples to whom Christ appears, when you see, do not be unbelieving. And if you should disbelieve, believe those who tell you. But if not these, be convinced by the marks of the nails"

Thomas is interpreted as twin, which is doubt or one who doubts 14Ε_118 in his thoughts, and for this reason without touching the marks of the nails does not believe that the resurrection of the Logos has happened.

Thomas, therefore, is every doubtful man who with difficulty believes in the resurrection of the Logos of virtue and knowledge within him, whom only the memories of past sins, impassibly impressed upon the mind, persuade to accept the resurrection of the divine Logos within him, and to confess Him as Lord and God; Lord, as the lawgiver of perfection in practice, and God, as the guide of the all-perfect initiation in contemplation.

And an impassible memory is the impression of past things which arises in the soul without pleasure and pain concerning action and the Logos, a discernment concerning one's own deeds or thoughts, having the marks, but not the piercings of the wounds which have scarred over on account of the impassibility that has come to be.

141. ANOTHER THEOREMA ON THE SAME

Another theorema on the same. Or again, the ways of the virtues according to practical philosophy are the nails, holding the soul's 1384 disposition nailed with toil to the fear of God, a disposition which the impassible and simple and ineffable principles of knowledge, having succeeded, shout aloud the resurrection of the divine Logos that has occurred for it according to the deification of the soul, faithfully showing beforehand the impassibility of the godlike state as a witness; which he who has not experienced it would never believe another recounting it, just as Thomas also did not believe the apostles who had experienced this resurrection when they spoke of it, before the experience of suffering it himself.

142. ..». IF YOU GO DOWN TO HADES, GO DOWN WITH HIM. KNOW ALSO THE MYSTERIES OF GOD THERE..».

14Ε_120

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δέ κατά τήν πρόθεσιν ἀλλήλοις, ἑκάτερος κατά τόν ἴσον περί τό οἰκεῖον ἀγαθόν εὐοδούμενος.

ΡΛΘ (139). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟΥΣ ΑΥΤΟΥΣ

Ἄλλο θεώρημα εἰς τούς αὐτούς. Πέτρος δέ ἐστι πάλιν, καί Ἰωάννης, ἕκαστος ἄνθρωπος Θεῷ πλησιάζειν

ἠξιωμένος, καί τό μέν πρακτικόν τῆς ψυχῆς οἷόν τινα Πέτρον, τό δέ θεωρητικόν οἷόν τινα Ἰωάννην, ἀλλήλοις κατά τόν λόγον ἔχων συντρέχοντα, δίχα τῆς θατέρου πρός τό ἕτερον ὑπερβολήν καί ἐλλείψεως· καί πάλιν ἀλλήλοις κατά τήν πρόθεσιν ἀντιστρέχοντα τῷ περί ἑκάτερον ἄκρῳ παραδραμεῖσθαι θάτερον ὑπό θατέρου νομίζεται.

ΡΜ (140). ..». ΚΑΝ ΩΣ ΘΩΜΑΣ ΑΠΟΛΕΙΦΘΗΣ ΤΩΝ ΜΑΘΗΤΩΝ ... ΟΤΑΝ Ι∆ΗΣ, ΜΗ

ΑΠΙΣΤΗΣΤΗΣ..». Ἐκ τοῦ αὐτοῦ, εἰς τό· «Κἄν ὡς Θωμᾶς ἀπολειφθῇς τῶν μαθητῶν οἷς Χριστός

ἐμφανίζεται, ὅταν ἴδῃς, μή ἀπιστήστῃς. Κἄν ἀπιστήσῃς, τοῖς λέγουσι πίστευσον. Εἰ δέ μή τούτοις, τοῖς τύποις τῶν ἥλων πιστώθητι»

Θωμᾶς ἑρμηνεύεται δίδυμος, ὅ ἐστι δισταγμός ἤ διστάζων 14Ε_118 τοῖς

λογισμοῖς, καί διά τοῦτο χωρίς τῆς τῶν τύπων τῶν ἥλων ψηλαφήσεως μηδέ πιστεύων γεγονέναι τοῦ Λόγου τήν ἀνάστασιν. Θωμᾶς οὖν ἐστι πᾶς διστακτικός ἄνθρωπος τήν τοῦ ἐν αὐτῷ Λόγου τῆς ἀρετῆς καί τῆς γνώσεως γίνεσθαι δυσκόλως πιστεύων ἀνάστασιν, ὅντινα μόνον αἱ μνῆμαι τῶν προγεγονότων ἁμαρτημάτων, ἀπαθῶς τυπούμεναι κατά διάνοιαν, πείθουσι τοῦ ἐν αὐτῷ θείου Λόγου δέξασθαι τήν ἀνάστασιν, καί ὁμολογῆσαι αὐτόν Κύριον καί Θεόν· Κύριον μέν ὡς τῆς κατά πρᾶξιν τελειότητος νομοθέτην, Θεόν δέ ὡς τῆς κατά τήν θεωρίαν παντελοῦς μυσταγωγίας ὑφηγητήν. Ἀπαθής δέ μνήμη ἐστί τῶν προγεγενημένων τύπωσις ἡ χωρίς ἡδονῆς καί λύπης περί πρᾶξιν καί Λόγον ἐγγινομένη τῇ ψυχῇ περί τῶν ἰδίων ἔργων ἤ νοημάτων διάγνωσις, τύπους, ἀλλ᾿ οὐ τρήσεις ἔχουσα τῶν τραυμάτων διά τήν ἐγγενομένην ἀπάθειαν συνουλωθέντων.

ΡΜΑ (141). ΑΛΛΟ ΘΕΩΡΗΜΑ ΕΙΣ ΤΟ ΑΥΤΟ

Ἄλλο θεώρημα εἰς τό αὐτό. Ἤ πάλιν ἧλοι τυγχάνουσιν οἱ κατά τήν πρακτικήν φιλοσοφίαν τρόποι τῶν

ἀρετῶν, προσηλωμένην μετά πόνου τῷ θείῳ φόβῳ κρατοῦντες τῆς ψυχῆς τήν 1384 διάθεσιν, οὕς οἱ ἀπαθεῖς καί ἁπλοῖ καί ἄῤῥητοι τῆς γνώσεως διαδεξάμενοι λόγοι διαπρύσιον βοῶσι τήν κατά τήν θέωσιν τῆς ψυχῆς γενομένην αὐτῇ τοῦ θείου Λόγου ἀνάστασιν, πιστῶς μαρτυροῦσαν προδεικνύντες τῆς θεοειδοῦς ἕξεως τήν ἀπάθειαν· ἥν ὁ μή παθών οὐδ᾿ ἄλλῳ ποτέ ἀφηγουμένῳ περί αὐτῆς πιστεύσειεν, ὥσπερ οὐδέ Θωμᾶς ταύτην παθοῦσι τήν ἀνάστασιν τοῖς ἀποστόλοις πρό τῆς διά τοῦ παθεῖν πείρας ἐπίστευσε λέγουσιν.

ΡΜΒ (142). ..». ΑΝ ΕΙΣ Α∆ΟΥ ΚΑΤΙΗ, ΣΥΓΚΑΤΕΛΘΕ. ΓΝΩΘΙ ΚΑΙ ΤΑ ΕΚΕΙ ΤΟΥ ΘΕΟΥ

ΜΥΣΤΗΡΙΑ..». 14Ε_120