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Of initiation: That is, of perfection. To the orders: For according to the difference and transcendence of the orders and the

it must be scientific. The perfection of those allotted: Note what the perfection of the hierarchs is, and

how they are co-workers with God according to the divine Apostle. The divine energy: That is, the works of God and him working,

making wise, perfecting, and the like, working according to ability in those being instructed.

Since order: Note the order and the result of the hierarchy, and that those who approach must first be purified by the teaching of the divisions of the confusions of sin; then be illuminated by the knowledge of the divinely inspired Scriptures, the dogmas concerning 14Ε_230 the knowledge of God, and then be perfected by the laver of regeneration.

Some to be illuminated. Note, that illumination is before baptism. The divine blessedness purifies, illuminates, perfects, teaching, leading up, deifying. The divine blessedness is purification, illumination, perfection. Of the divine blessedness, some are hierarchs, others are initiated by hierarchs; they purify, they illuminate, they perfect.

some are purified,

others are illuminated,

and others are made perfect.

Of the mind: He used the Ionic form, ὁ νοῦς (the mind), τοῦ νοός (of the mind), οἱ νόες (the minds); for the Attics say, ὁ νοῦς, τοῦ νοῦ, and in the plural οἱ νοῖ, τῶν νῶν, and νοισί.

§ 3. Purifiers: Here he speaks about the hierarchs themselves, having spoken before this about those being initiated, also indicating the orders; and how some purifiers are subordinate, being the exorcists; while the illuminators have ascended through teaching, such as the presbyters and deacons; and the consecrators, who fill with the Holy Spirit through baptism, such as the bishops. He also says these things below in the discourse On the Ecclesiastical Hierarchy.

Being present naturally and supernaturally: That the illuminating things for salvation are present naturally and supernaturally. And he well clarified the order of the ecclesiastical sacred rite, that first those who approach the divine baptism renounce, being purified, then are illuminated by the teaching of the presbyters appointed for this, and that such purifiers are worthy to 14Ε_232 impart holiness to others, and so then for the bishops to baptize; for he calls them consecrators. This order must be kept.

TO CHAPTER 4

§ 1. For communion: Note the reason for which God produced all things,

so that each might share in His goodness according to its capacity; for this is what "many mansions are with the Father" indicates; for each according to his own work will share in His goodness; thus also Titus says in his discourses Against the Manichaeans.

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Τελεταρχίας: Τουτέστι τελειώσεως. Τάξεσι: Κατά τό διάφορον γάρ καί ὑπεραναβεβηκός τῶν τάξεων καί τό

ἐπιστημονικόν εἶναι δεῖ. Κεκληρωμένων ἡ τελείωσις: Σημείωσαι τις ἡ τῶν ἱεραρχῶν τελείωσις, καί

πῶς Θεοῦ εἰσι συνεργοί κατά τόν θεῖον Ἀπόστολον. Τήν θείαν ἐνέργειαν: Τουτέστι τά τοῦ Θεοῦ ἔργα καί αὐτόν ἐργαζόμενον,

σοφίζοντα, τελειοῦντα, καί τά ὅμοια, εἰς τούς παιδαγωγουμένους κατά δύναμιν ἐργαζόμενον.

Ἐπειδή τάξις: Σημείωσαι τήν τάξιν καί τό τῆς ἱεραρχίας ἀποτέλεσμα, καί ὅτι τούς προσιόντας δεῖ πρῶτον καθαίρεσθαι τῇ διδασκαλίᾳ τῶν διαιρετικῶν τῆς ἁμαρτίας συμφύρσεων· εἶτα φωτίζεσθαι τῇ γνώσει τῶν θεοπνεύστων Γραφῶν τά περί 14Ε_230 θεογνωσίας δόγματα, καί τότε τελειοῦσθαι τῷ τῆς παλιγγενεσίας λουτρῷ.

Τούς μέν φωτίζεσθαι. Σημείωσαι, ὅτι τό φώτισμα πρό τοῦ βαπτίσματός ἐστιν. Ἡ θεία μακαριότης καθαίρει, φωτίζει, τελειοῖ, διδάσκουσα, ἀνάγουσα, θεοποιοῦσα. Ἡ θεία μακαριότης κάθαρσις, φωτισμός, τελείωσις. Τῆς θείας μακαριότητος οἱ μέν ἱεράρχαι, οἱ δέ ἱεραρχούμενοι, καθαίρουσι, φωτίζουσι, τελειοῦσι.

οἱ μέν καθαίρονται,

οἱ δέ φωτίζονται,

οἱ δέ τελειοποιοῦνται.

Νοός: Ἰωνικῶς ἐχρήσατο, ὁ νοῦς, τοῦ νοός, οἱ νόες· φασί γάρ οἱ Ἀττικοί, ὁ νοῦς, τοῦ νοῦ, καί πληθυντικῶς οἱ νοῖ, τῶν νῶν, καί νοισί.

§ 3. Καθαρτικούς: Ἐνταῦθα περί τῶν ἱεραρχῶν αὐτῶν φησι, τά πρό τούτων περί τῶν ἱεραρχουμένων εἰπών, παραδηλῶν καί τάς τάξεις· καί ὅπως οἱ μέν καθαρτικοί ὑποβεβήκασιν, ὡς οἱ ἐπορκισταί ὄντες· οἱ δέ φωτιστικοί ἐπαναβεβήκασι τῇ διδασκαλίᾳ, οἷον οἱ πρεσβύτεροι καί οἱ διάκονοι· οἱ δέ τελεσιουργοί, οἱ τῷ βαπτίσματι Πνεύματος πληροῦντες ἁγίου, ὡς οἱ ἐπίσκοποι. Λέγει δέ ταῦτα καί κάτω ἐν τῷ Περί ἐκκλησιαστικῆς ἱεραρχίας λόγῳ.

Φυσικῶς καί ὑπερφυῶς ἐνόντα: Ὅτι φυσικῶς καί ὑπερφυῶς ἔνεστι τά πρός σωτηρίαν φωτιστικά. Καλῶς δέ τήν τάξιν διεσάφησε τῆς ἐκκλησιαστικῆς ἱερουργίας, οἷον ἵνα πρῶτον οἱ προσιόντες τῷ θείῳ βαπτίσματι ἀποτάττωνται καθαιρόμενοι, εἶτα φωτίζωνται τῇ διδασκαλίᾳ τῶν πρεσβυτέρων εἰς τοῦτο πεποιημένων, τοιούτους δέ εἶναι τούς καθαρτικούς ἀξίους τοῦ 14Ε_232 μεταδοῦναι ἑτέροις ἁγιότητος, καί οὕτω λοιπόν τούς ἐπισκόπους βαπτίζειν· αὐτούς γάρ καλεῖ τελεσιουργούς. Ταύτην δεῖ τήν τάξιν φυλάττεσθαι.

ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ ∆'

§ 1. Τό πρός κοινωνίαν: Σημείωσαι τόν λογισμόν δι' ὅν τά πάντα παρήγαγεν ὁ

Θεός, ἵνα κοινωνήσωσι τῆς αὐτοῦ ἀγαθότητος ἀναλόγως ἕκαστον· τοῦτο γάρ δηλοῖ τό, «μοναί πολλαί παρά τῷ Πατρί»· ἕκαστος γάρ κατά τό ἴδιον ἔργον κοινωνήσει τῆς αὐτοῦ ἀγαθότητος· οὕτω καί Τίτος φησίν ἐν τοῖς Κατά Μανιχαίων λόγοις.