49

3. He who loves God with his whole heart and soul and strength, is greater, he says, than he who loves his neighbor. It is not reasonable, therefore, for the better to be legislated for by the worse; but rather for the lesser to be led by the greater. Therefore, the divine Apostle did not rightly permit the apostolic dignity and rank to be ruled by those ranks which it rules, lest the good order of all beings, and especially the divine order, be dissolved.

4. He says the kinds of temptations are intermediate, which those prophesying to Saint Paul saw prophetically through the Spirit concerning his struggle for the truth; of which he took no account at all, hastening to be united with Christ, according to the subsistence in the form of good things, after the passage through beings in faith. SCHOLIA.

1. That which acts differently, in each of those things in which it acts differently, is whole, and at the same time is not divided in wholes. For, he says, the Holy Spirit appears acting unmingledly in wholes and in each individual, undividedly, according to one and the same power, because it is that which fills all beings; for it is God, and uncontainable by all beings, for it is superessential.

2. He says that every active state of a commandment is a gift of the Spirit. 3. He who loves God with his whole heart and soul and strength, than he who

loves his neighbor, he says, is greater. It is not reasonable, therefore, for the better to be legislated for by the worse; but rather for the lesser to be led by the greater. Therefore, the divine Apostle did not rightly permit the apostolic dignity and rank to be ruled by those ranks which it rules, lest the good order of all beings, and especially the divine order, be dissolved.

4. He says the kinds of temptations are intermediate, which prophetically (14B_210> those prophesying to Saint Paul saw through the Spirit concerning his struggle for the truth; of which he took no account at all, hastening to be united with Christ, according to the subsistence in the form of good things, after the passage through beings in faith.

30 (30). CONCERNING THE DIFFERENCE BETWEEN THE CUP AND BAPTISM. 30. QUESTION 30 What is this: Are you able to drink the cup that I drink, and the baptism that I

am baptized with be baptized with? What is the difference between the cup and the baptism? Response. The Lord's baptism is a type of the voluntary and intentional labors for the sake of virtue, and

our own labors; through which, washing away the stains on our conscience, we accept a voluntary death of our will to the things that appear. But the cup is a type of the involuntary temptations that rise up against us from circumstance against our will for the sake of the truth; through which, preferring the divine longing even over nature itself, we willingly undergo the circumstantial death of nature.

Therefore, baptism has this difference from the cup, that baptism, for the sake of virtue, works a deadening of the will towards the pleasures of life, while the cup persuades the devout to prefer the truth even to nature itself. He placed the cup before the baptism, because virtue is for the sake of truth, but truth is not for the sake of virtue. Hence, he who practices virtue for the sake of truth is not wounded by the darts of vainglory, but he who pursues truth for the sake of virtue has conceit as a housemate of vainglory.

(14B_212> SCHOLIA

49

3. Ὁ τόν Θεόν ἀγαπῶν ἐξ ὅλης καρδίας καί ψυχῆς καί δυνάμεως, τοῦ τόν πλησίον ἀγαπῶντος, φησί, μείζων ἐστίν. Οὐκ ἔστιν οὖν λόγου νομοθετεῖσθαι τό κρεῖττον ὑπό τοῦ χείρονος· ἀλλά ἄγεσθαι μᾶλλον τό ἧττον ὑπό τοῦ μείζονος. ∆ιό τήν ἀποστολικήν ἀξίαν τε καί τάξιν, ὑπ᾿ ἐκείνων ὧν ἄρχει βαθμῶν ἄρχεσθαι δικαίως οὐ συνεχώρησεν ὁ θεῖος Ἀπόστολος, μήπως ἡ πάντων τῶν ὄντων εὐκοσμία, καί μάλιστα τῶν θείων τάξις, λυθῇ.

4. Μέσα φησίν τά εἴδη τῶν πειρασμῶν, ἅπερ προγνωστικῶς ἐώρων διά τοῦ Πνεύματος οἱ προφητεύοντες τῷ ἁγίῳ Παύλῳ τήν ὑπέρ ἀληθείας ἄθλησιν· ὧν παντελῶς οὐκ ἐφρόντιζεν ἑνωθῆναι σπεύδων τῷ Χριστῷ, κατά τήν ἐν εἴδει τῶν ἀγαθῶν ὑπόστασιν, μετά τήν ἐν πίστει τῶν ὄντων διάβασιν. ΣΧΟΛΙΑ.

1. Τό διαφόρως ἐνεργοῦν, ἐν ἑκάστῳ τῶν ὑπ᾿ αὐτοῦ διαφόρως ἐνεργουμένων, ὅλον ἐστίν, καί ἐν ὅλοις ἅμα μή διαιρούμενον. Ἀμιγῶς γάρ, φησίν, ἐν ὅλοις καί τῷ καθ᾿ ἕκαστον ἀδιαιρέτως κατά μίαν καί τήν αὐτήν ἐκφαίνεται δύναμιν ἐνεργοῦν τό Πνεῦμα τό ἅγιον, ὅτι καί πάντων ἐστί τῶν ὄντων πληρωτικόν· Θεός γάρ, καί πᾶσιν ἀχώρητον τοῖς οὖσιν, ὑπερούσιον γὰρ.

2. Πᾶσαν ἐντολῆς ἕξιν ἐνεργουμένην, Πνεύματος εἶναι χάρισμα λέγει. 3. Ὁ τόν Θεόν ἀγαπῶν ἐξ ὅλης καρδίας καί ψυχῆς καί δυνάμεως, τοῦ τόν

πλησίον ἀγαπῶντος, φησί, μείζων ἐστίν. Οὐκ ἔστιν οὖν λόγου νομοθετεῖσθαι τό κρεῖττον ὑπό τοῦ χείρονος· ἀλλά ἄγεσθαι μᾶλλον τό ἧττον ὑπό τοῦ μείζονος. ∆ιό τήν ἀποστολικήν ἀξίαν τε καί τάξιν, ὑπ᾿ ἐκείνων ὧν ἄρχει βαθμῶν ἄρχεσθαι δικαίως οὐ συνεχώρησεν ὁ θεῖος Ἀπόστολος, μήπως ἡ πάντων τῶν ὄντων εὐκοσμία, καί μάλιστα τῶν θείων τάξις, λυθῇ.

4. Μέσα φησίν τά εἴδη τῶν πειρασμῶν, ἅπερ προγνωστικῶς (14Β_210> ἐώρων διά τοῦ Πνεύματος οἱ προφητεύοντες τῷ ἁγίῳ Παύλῳ τήν ὑπέρ ἀληθείας ἄθλησιν· ὧν παντελῶς οὐκ ἐφρόντιζεν ἑνωθῆναι σπεύδων τῷ Χριστῷ, κατά τήν ἐν εἴδει τῶν ἀγαθῶν ὑπόστασιν, μετά τήν ἐν πίστει τῶν ὄντων διάβασιν.

Λ (30). ΠΕΡΙ ΤΟΥ ΤΙΣ Η ∆ΙΑΦΟΡΑ ΠΟΤΗΡΙΟΥ ΚΑΙ ΒΑΠΤΙΣΜΑΤΟΣ. 30. ΕΡΩΤΗΣΙΣ Λ' Τί ἐστι τὸ δύνασθε τὸ ποτήριον ὃ ἐγὼ πίνω πιεῖν, καὶ τὸ βάπτισμα ὃ ἐγὼ

βαπτίζομαι βαπτισθῆναι; Τίς ἡ διαφορὰ τοῦ ποτηρίου καὶ τοῦ βαπτίσματος; Ἀπόκρισις. Τὸ τοῦ Κυρίου βάπτισμα τῶν ὑπὲρ ἀρετῆς κατὰ πρόθεσιν ἑκουσίων καὶ

ἡμετέρων πόνων τύπος ὑπάρχει· δι᾽ ὧν τὰς κατὰ συνείδησιν ἀπορρύπτοντες κηλίδας τὸν πρὸς τὰ φαινόμενα τῆς προαιρέσεως ἑκούσιον καταδεχόμεθα θάνατον. Τὸ δὲ ποτήριον τῶν ἐκ περιστάσεως παρὰ προαίρεσιν ἐπανισταμένων ἡμῖν ὑπὲρ τῆς ἀληθείας ἀκουσίων πειρασμῶν τύπος ἐστί· δι᾽ ὧν καὶ αὐτῆς προκρίνοντες τὸν θεῖον πόθον τῆς φύσεως, ἑκόντες τὸν περιστατικὸν ὑπερχόμεθα τῆς φύσεως θάνατον.

Ταύτην οὖν ἔχει τὴν διαφορὰν τὸ βάπτισμα πρὸς τὸ ποτήριον, ὅτι τὸ μὲν βάπτισμα ὑπὲρ ἀρετῆς πρὸς τὰ ἡδέα τοῦ βίου νεκρὰν ἐργάζεται τὴν προαίρεσιν, τὸ δὲ ποτήριον τὴν ἀλήθειαν καὶ αὐτῆς προκρίνειν πείθει τῆς φύσεως τοὺς εὐσεβεῖς. Πρότερον δὲ τοῦ βαπτίσματος ἔθετο τὸ ποτήριον, ὅτι διὰ τὴν ἀλήθειάν ἐστιν ἡ ἀρετὴ ἀλλ᾽ οὐ διὰ τὴν ἀρετὴν ἡ ἀλήθεια. Ὅθεν ὁ διὰ τὴν ἀλήθειαν πράττων τὴν ἀρετὴν κενοδοξίας οὐ τιτρώσκεται βέλεσιν, ὁ δὲ τὴν ἀλήθειαν ἀρετῆς ἕνεκεν ἐπιτηδεύων σύνοικον ἔχει τῆς κενοδοξίας τὴν οἴησιν.

(14Β_212> ΣΧΟΛΙΑ