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2.110 And elsewhere again he says more pointedly to the apostles: "The kingdom of God is within you," instead of saying that: You ought always to have the kingdom of God within you, in your soul. And again to the believing thief he promises, saying: "Truly I say to you, today you will be with me in paradise." The "in paradise" at least he says most clearly is in a place; but that he speaks according to the soul and not according to the body is clear from the fact that the body of the Lord was buried by Joseph in Jerusalem, but also that of the thief was buried in the same place; therefore, it is most evident that he speaks according to the soul the "you will be with me today in paradise." Moreover, most of the evangelists at the death of the Lord said "he breathed out," as if the spirit being within, that is, the soul, went out from the body. For the other says, "having bowed his head, he gave up the spirit." 2.111 And these things have been said by us as in the manner of a Christian instruction, being moved by the divine Scripture, not fashioning or conjecturing for ourselves, but precisely obeying God who spoke through the prophets and apostles and His Son Himself. For of all those who wish to say something of this sort from their own reasonings or conjectures, and are mostly at a loss and in error and are not strong enough to say the precise thing, the true Christian must take refuge in God the creator of all, who knows the how and the why, so that not being deceived "and carried about by every wind of doctrine" of men, just as the Apostle cries out, in the cunning of words and the craftiness of deceit, we ourselves may also be found "condemned with the world." 2.112 And these same things Moses also recounts in the Old [Testament] in Numbers and says: "And the Lord said to Moses: Speak to the sons of Israel, and you shall say to them, that they shall make for themselves tassels on the corners of their garments throughout their generations, and you shall put on the tassels of the corners a hyacinth-colored thread. And it shall be for you on the tassels, and you will see and remember all the commandments of the Lord and do them, and you will not turn aside after your own thoughts and after your own eyes, with which you go whoring after them, so that you may remember and do all my commandments, and you shall be holy to your God. I am the Lord your God, who brought you out of the land of Egypt to be your God, I am the Lord your God," he himself also teaching more clearly, what the Apostle also taught, not to follow one's own notions, but rather the divine commands. And may it be for us, O honorable head, to abstain from these things, and to hold fast to the divine things, by the prayers of your holiness, most Christian father, so that we may find mercy and grace before the throne of grace for ever. Amen. 3.τ DISCOURSE 3 That the divine Scripture is sure and trustworthy and harmonious with itself and narrating according to itself, both Old and New Testament, signifying also the usefulness of the figures of the whole world. 3.1 First, men after the flood, at the time of the god-defying tower-building, having come to be on a high place, continuously observing the stars, being deceived, suspected this opinion, that is, that the heaven is spherical. For since the city where they built the tower was of the Babylonians, it is necessary that such a thing was first an invention of the Chaldeans, whence they also fashioned a barbarian sphere. Therefore, those of the race of Abraham, being Chaldeans, having gone down into Egypt themselves transmitted this opinion to the Egyptians. Again, the Egyptians, seizing the opportunity more inquisitively, they themselves also intensified this opinion, until the Greeks too, having sojourned in Egypt, Pythagoras and Plato and Eudoxus of Cnidus, the philosophers, having also themselves partaken of this, they themselves also worked out something more, having taken the starting points from the first ones. Paragraph 3.2 After the flood, when the men had then multiplied inland in the east, where the ark came to rest, as it is written, having moved a little toward

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2.110 Ἑτέρωθι δὲ πάλιν λέγει ἐντρεπτικώτερον τοῖς ἀποστόλοις· "Ἡ βασιλεία τοῦ Θεοῦ ἐντὸς ὑμῶν ἐστιν", ἀντὶ τοῦ εἰπεῖν ὅτι· Ὀφείλετε κατὰ ψυχὴν ἀεὶ ἔχειν ἐντὸς ὑμῶν τὴν βασιλείαν τοῦ Θεοῦ. Καὶ πάλιν τῷ πιστεύσαντι λῃστῇ ἐπαγγέλλεται λέγων· "Ἀμὴν λέγω σοι, σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ". Τὸ "ἐν τῷ παραδείσῳ" τέως φανερώτατα ἐν τόπῳ λέγει· ὅτι δὲ κατὰ ψυχὴν λέγει καὶ οὐ κατὰ τὸ σῶμα, δῆλον ἐκ τοῦ τεθάφθαι τὸ σῶμα τοῦ Κυρίου ὑπὸ Ἰωσὴφ ἐν Ἱεροσολύμοις, ἀλλὰ καὶ τὸ τοῦ λῃστοῦ ἐν τοῖς αὐτόθι ἐτέθαπτο· προδηλότατα οὖν κατὰ τὴν ψυχὴν λέγει τὸ "μετ' ἐμοῦ εἶ σήμερον ἐν τῷ παραδείσῳ". Ἔτι δὲ καὶ οἱ πλείους τῶν εὐαγγελιστῶν ἐπὶ τοῦ θανάτου τοῦ Κυρίου "ἐξέπνευσεν" εἶπον, ὡσανεὶ ἔσωθεν ὄντος τοῦ πνεύματος, τουτέστι τῆς ψυχῆς, ἐξῆλθεν ἀπὸ τοῦ σώματος. Ὁ γὰρ ἄλλος "κλίνας τὴν κεφαλήν, λέγει, ἀφῆκε τὸ πνεῦμα". 2.111 Καὶ ταῦτα μὲν ἡμῖν εἴρηται ὡς ἐν τάξει ὑποθήκης χριστιανικῆς, ἐκ τῆς θείας Γραφῆς κινουμένοις, οὐχ ἑαυτοῖς πλασαμένοις ἢ στοχασαμένοις, ἀλλ' ἀκριβῶς πειθομένοις τῷ Θεῷ τῷ διὰ τῶν προφητῶν καὶ ἀποστόλων καὶ αὐτοῦ τοῦ Υἱοῦ λαλήσαντι. Πάντων γὰρ τῶν θελόντων ἀπὸ λογισμῶν ἰδίων ἢ ἐκ στοχασμῶν εἰπεῖν τι τοιοῦτον, καὶ ἀπορούντων τὰ πλεῖστα καὶ σφαλλομένων καὶ μὴ ἐξισχυόντων τὸ ἀκριβὲς εἰπεῖν, πρὸς τὸν Θεὸν τὸν κτίστην τοῦ παντὸς καταφυγεῖν χρὴ τὸν ὄντως χριστιανόν, τὸν εἰδότα τὸ πῶς καὶ τὸ διατί, ἵνα μὴ πλανώμενοι "καὶ περιφερόμενοι παντὶ ἀνέμῳ ἐν τῇ διδασκαλίᾳ" τῶν ἀνθρώπων, καθὰ καὶ ὁ Ἀπόστολος βοᾷ, ἐν τῇ κυβείᾳ τῶν λόγων καὶ τῇ πανουργίᾳ τῆς ἀπάτης, εὑρεθῶμεν καὶ ἡμεῖς "σὺν τῷ κόσμῳ κατακρινόμενοι". 2.112 Ταῦτα δὲ αὐτὰ καὶ ἐν τῇ Παλαιᾷ ὁ Μωϋσῆς ἐν τοῖς Ἀριθμοῖς καταλέγει καί φησι· "Καὶ εἶπε Κύριος πρὸς Μωϋσῆν· Λάλησον τοῖς υἱοῖς Ἰσραήλ, καὶ ἐρεῖς πρὸς αὐτούς, καὶ ποιησάτωσαν ἑαυτοῖς κράσπεδα ἐπὶ τὰ πτερύγια τῶν ἱματίων αὐτῶν εἰς τὰς γενεὰς αὐτῶν, καὶ ἐπιθήσετε ἐπὶ τὰ κράσπεδα τῶν πτερυγίων κλῶσμα ὑακίνθινον. Καὶ ἔσται ὑμῖν ἐν τοῖς κρασπέδοις, καὶ ὄψεσθε καὶ μνήσθητε πάντων τῶν ἐντολῶν Κυρίου καὶ ποιήσετε αὐτάς, καὶ οὐ διαστραφήσεσθε ὀπίσω τῶν διανοιῶν ὑμῶν καὶ ὀπίσω τῶν ὀφθαλμῶν ὑμῶν, ἐν οἷς ὑμεῖς ἐκπορνεύετε ὀπίσω αὐτῶν, ὅπως ἂν μνησθῆτε καὶ ποιήσητε πάσας τὰς ἐντολάς μου, καὶ ἔσεσθε ἅγιοι τῷ Θεῷ ὑμῶν. Ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, ὁ ἐξαγαγὼν ὑμᾶς ἐκ τῆς Αἰγύπτου εἶναι ὑμῶν Θεός, ἐγὼ Κύριος ὁ Θεὸς ὑμῶν", σαφέστερον καὶ αὐτὸς διδάξας, ὅπερ καὶ ὁ Ἀπόστολος ἐδίδαξε, μὴ κατακολουθεῖν ταῖς ἰδίαις ἐννοίαις, ἀλλὰ μᾶλλον τοῖς θείοις προστάγμασι. Γένοιτο δὲ ἡμᾶς, ὦ τιμία κεφαλή, τούτων μὲν ἀπέχεσθαι, τῶν θείων δὲ ἀντέχεσθαι, εὐχαῖς τῆς σῆς ἁγιωσύνης, χριστιανικώτατε πάτερ, ὅπως εὕροιμεν ἔλεος καὶ χάριν ἐνώπιον τοῦ θρόνου τῆς χάριτος εἰς τοὺς αἰῶνας. Ἀμήν. 3.τ ΛΟΓΟΣ Γʹ Ὅτι βεβαία ἐστὶ καὶ ἀξιόπιστος ἡ θεία Γραφὴ καὶ σύμφωνος αὐτὴ ἑαυτῇ καὶ καθ' ἑαυτὴν διηγουμένη, Παλαιά τε καὶ Καινὴ ∆ιαθήκη, σημαίνουσα καὶ τὸ χρήσιμον τῶν σχημάτων τοῦ παντὸς κόσμου. 3.1 Πρῶτον οἱ ἄνθρωποι μετὰ τὸν κατακλυσμὸν ἐπὶ τῆς θεομάχου πυργοποιΐας ἐφ' ὑψηλοῦ γενόμενοι, κατανοοῦντες συνεχῶς τοῖς ἄστροις, ὑπώπτευσαν πλανώμενοι ταύτην τὴν δόξαν, εἶναι τουτέστι σφαιροειδῆ τὸν οὐρανόν. Βαβυλωνίων γὰρ οὔσης τῆς πόλεως ἔνθα τὸν πύργον ᾠκοδόμουν, Χαλδαίων ἀνάγκη πρῶτον ἐφεύρεμα τὸ τοιοῦτο, ὅθεν καὶ βαρβαρικὴν σφαῖραν ἐξειργάσαντο. Οἱ ἐκ τοῦ γένους τοίνυν τοῦ Ἀβραάμ, Χαλδαῖοι ὑπάρχοντες, κατελθόντες εἰς Αἴγυπτον αὐτοὶ μετέδωκαν τοῖς Αἰγυπτίοις ταύτης τῆς δόξης. Πολυπραγμονικώτερον πάλιν ἀφορμῆς δραξάμενοι οἱ Αἰγύπτιοι ἐπέτειναν καὶ αὐτοὶ ταύτην τὴν δόξαν, ἕως ὅτου καὶ οἱ Ἕλληνες παροικήσαντες ἐν Αἰγύπτῳ, Πυθαγόρας Πλάτων τε καὶ Εὔδοξος ὁ Κνίδιος, οἱ φιλόσοφοι, καὶ αὐτοὶ ταύτης μεταλα βόντες πλέον τι καὶ αὐτοὶ ἐπεξειργάσαντο ἐκ τῶν πρώτων λαβόντες τὰς ἀφορμάς. Παραγραφή 3.2 Μετὰ τὸν κατακλυσμὸν τῶν ἀνθρώπων λοιπὸν πληθυνθέντων ἔσω ἐν τῇ ἀνατολῇ, ἔνθα ἡ κιβωτὸς ἐκαθέσθη, καθὼς γέγραπται, κινήσαντες μικρῷ πρὸς