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astronomy and every method, and before all these the philosophy of the divinely inspired Scripture, which brings perfect purification to the soul», and through the singular case testifying that perfect purification belongs to the divinely inspired Scripture alone, he himself, having distorted the saying of those before him and having changed the singular case into a plural verb and instead of 'brings' having said 'bring' (p. 292) and having added the word 'these' and with a twisted mind having changed the accusatives above to a nominative, misrepresents the saint as saying that the knowledge of geometry and astronomy is a perfect purification of the soul. «Listen, then,» he says, «to what the divine Gregory of Nyssa says about the mathematical sciences: for geometry and astronomy and the understanding through number and before all these the philosophy of the divinely inspired Scripture, these bring a perfect purification to souls». O most audacious hand and tongue and mind! And yet that theologian called only the philosophy of the divine Scripture divinely inspired, so that he might show that those other things are ordered by sense and by their contributions from it to piety, but that the sacred Scripture differs from the mathematical sciences as much as the divine differs from the human, but he was not able, or rather, was not willing, to understand it this way, but what he himself did at the beginning of his discourse, doubly joining the Greek sciences and the divine Scripture and declaring one and the same end for them, he now slanders the saint as having said, and yet he here does not call the knowledge of beings purification, but the apprehension of the supremely Existent One from the knowledge of beings.

If someone, then, not having rotted among books nor grown old in their investigation, has known God so much as to approach him purely, desiring all things for him, how much purer is he than the one who scrutinizes everything and seems to have the knowledge of all things, but is then fluttered about this world and for its sake empties out all or most of the love of his soul and has not loved the God who is above all with all his soul and heart? Besides, if the Greeks have found the truth in existing things, you too rightly, following them, claim to find it through their mathematical sciences, but since they, having attempted to raise up heights of knowledge against God, (p. 294) had their tongues divided more than those who built the tower at Chalane, so that they not only disagreed, but also spoke against one another, to which of the contending parties will you yourself give the building of the truth, so that following him we may, through this truth, find the source of the truth that is through all things? We know that he alone is the finder and speaker of truth, who speaks from God, who says, «But we have the mind of Christ»; and again, «But we speak the wisdom of God». Therefore, following him and those like him with the fitting faith, we are guided to the acquisition of divine and saving wisdom; but he did not think it necessary to announce to us discourses about created things and to educate and advance us through division and analysis and syllogism and definitions. Why? Because «if we do not know the truth in such things, nothing will hinder us from the blessedness in the promises», according to Basil the Great. You, being clearly caught contradicting him, declaring as darkened and impure and imperfect those who do not know the truth in such things, are you then not ashamed, nor do you veil yourself, nor will you hide yourself, but do you strive for falsehood and add to evil, claiming that the commandments of God are not able to purify and perfect man without the mathematical sciences? But for us, even if the learning of the Greeks were of indisputably exact truth, not even so would it happen to be especially sought after; for even with this part of the truth absent, true blessedness is attainable. Since also this truth

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ἀστρονομίαν καί πᾶσαν μέθοδον, καί πρό γε τούτων τήν τῆς θεοπνεύστου Γραφῆς φιλοσοφίαν, τελείαν ἐπάγουσαν τῇ ψυχῇ κάθαρσιν», καί διά τῆς ἑνικῆς πτώσεως τῇ θεοπνεύστῳ Γραφῇ μόνῃ προσμαρτυροῦντος τήν τελείαν κάθαρσιν, αὐτός διαστήσας τόν λόγον τῶν πρό αὐτοῦ καί ἀμείψας εἰς πληθυντικόν ρῆμα τήν ἑνικήν πτῶσιν καί ἀντί τοῦ "ἐπάγουσαν" "ἐπάγουσιν" εἰπών (σελ. 292) καί προσγράψας τό " ταῦτα" καί τάς ἀνωτέρω αἰτιατικάς στρεβλῇ γνώμῃ πρός εὐθεῖαν μετενεγκών, ὡς τελείαν ψυχῆς κάθαρσιν τήν γεωμετρίας καί ἀστρονομίας εἴδησιν εἰπόντα παράγει τόν ἅγιον. «Ἄκουσον δή», φησί, «καί ἅ λέγει περί τῶν μαθημάτων ὁ θεῖος Γρηγόριος ὁ Νύσσης˙ γεωμετρία τε γάρ καί ἀστρονομία καί ἡ διά τοῦ ἀριθμοῦ κατανόησις καί πρό γε τούτων ἡ τῆς θεοπνεύστου Γραφῆς φιλοσοφία, τελείαν ἐπάγουσι ταῦτα κάθαρσιν ταῖς ψυχαῖς». Ὤ παντόλμου καί χειρός καί γλώττης καί διανοίας˙ καίτοι ὁ θεολόγος ἐκεῖνος καί θεόπνευστον μόνην προσεῖπε τήν τῆς θείας Γραφῆς φιλοσοφίαν, ἵν᾿ ἐκεῖνα μέν αἰσθήσει δείξῃ συντάττων καί ταῖς ἀπ᾿αὐτῆς πρός θεοσέβειαν συντελείαις, τήν δ᾿ ἱεράν Γραφήν τοσοῦτο διαφέρουσαν μαθημάτων, ὁπόσον καί τά θεῖα τῶν ἀνθρωπίνων διενήνοχεν, ὁ δέ οὐδέ οὔτως ἐδυνήθη, μᾶλλον δέ ἐβουλήθη, συνιέναι, ἀλλ᾿ ὅπερ αὐτός ἀρχόμενος τοῦ λόγους πεποίηκε, συνάψας δοίως τά ἑλληνικά μαθήματα καί τήν θείαν Γραφήν καί ἕν καί τό αὐτό τούτων ἀποφηνάμενος τέλος, τοῦτο νῦν ὡς εἰρηκότα διαβάλλει τόν ἅγιον, καίτοι ἐκεῖνος ἐνταῦθα οὐ τήν εἴδησιν τῶν ὄντων λέγει κάθαρσιν, ἀλλά τήν ἐξ εἰδήσεως τῶν ὄντων τοῦ καθ᾿ ὑπεροχήν ὄντος κατάληψιν.

Εἰ δή τις μή κατασαπείς ἐν τοῖς βιβλίοις μηδέ καταγηράσας ἐν τῇ τούτων ἐρεύνῃ τοσοῦτον ἐπέγνω Θεόν, ὡς πάντα ἐφέμενος τούτῳ καθαρῶς προσχωρῆσαι, πόσῳ καθαρώτερος τοῦ πάντα φυλοκρινοῦντος καί τήν εἴδησιν ἁπάντων δοκοῦντος ἔχειν, εἶτα περί τόν κόσμον τοῦτον ἐπτοημένου καί πρός τοῦτον κενοῦντος τό φιλοῦν τῆς ψυχῆς τό πᾶν ἤ τό πλέον καί τόν ὑπέρ πάντα μή ἐξ ὅλης ψυχῆς καί καρδίας ἠγαπηκότος Θεόν; Ἄλλως τε, εἰ μέν τήν ἐν τοῖς οὖσιν ἀλήθειαν εὑρήκασι Ἕλληνες, καλῶς καί σύ τούτοις ἑπόμενος διά τῶν κατ᾿ ἐκείνους μαθημάτων ταύτην εὑρεῖν ἰσχυρίζῃ, ἐπεί δ᾿ἐκεῖνοι γνώσεως ὕψώματα κατά Θεοῦ ἐγείρειν ἐπιχειρήσαντες, (σελ. 294) μᾶλλον τῶν ἐπί τῆς Χαλάνης τόν πύργον οἰκοδομούντων διῃρέθησαν τάς γλώσσας, ὡς μή διαφωνεῖν μόνον, ἀλλά καί κατ᾿ ἀλλήλων φωνεῖν, τίνι τῶν ἀντιφωνούντων αὐτός δώσεις τήν τῆς ἀληθείας οἰκοδομήν, ὅπως ἑπόμενοι τούτῳ διά τῆς ἀληθείας ταύτης τήν πηγήν τῆς διά πάντων ἀληθείας εὕροιμεν; Ἡμεῖς ἐκεῖνον μόνον ἴσμεν ὄντα τῆς ἀληθείας εὑρετήν καί ρήτορα, ὅς ἀπό Θεοῦ λαλεῖ, ὅς φησιν, «ἡμεῖς δέ νοῦν Χριστοῦ ἔχομεν»˙ καί πάλιν, «ἡμεῖς δέ λαλοῦμεν Θεοῦ σοφίαν». Τούτῳ τοίνυν ἡμεῖς καί τοῖς κατ᾿ αὐτόν μετά τῆς προσηκούσης ἑπόμενοι πίστεως, πρός κτῆσιν θείας καί σωτηρίου σοφίας χειραγωγούμεθα˙ δεῖν δ᾿ οὗτος οὐκ ἔγνω λόγους ἐξαγγέλλειν ἡμῖν κτισμάτων καί διά διαιρέσεως καί ἀναλύσεως καί συλλογισμοῦ καί ὁρισμῶν παιδεύειν καί προάγειν ἡμᾶς. ∆ιατί; Ὅτι «ἐάν μή εἰδῶμεν τήν ἐν τοῖς τοιούτοις ἀλήθειαν, οὐδέν ἡμῖν ἐμποδίσει πρός τήν ἐν ἐπαγγελίαις μακαριότητα», κατά τόν μέγαν Βασίλειον. Πρός ὅν σύ σαφῶς ἀντιλέγων φωραθείς, ἐσκοτισμένους καί ἀνάγνους καί ἀτελεῖς ἀποφαινόμενος τούς μή εἰδότας τήν ἐν τοῖς τοιούτοις ἀλήθειαν, εἶτ᾿ οὐκ ἐντρέπῃ οὐδέ ἐγκαλύπτῃ οὐδέ καταδύσει σαυτόν, ἀλλ᾿ ἐπαγωνίζῃ τῷ ψεύδει καί τῇ κακίᾳ προστίθης, τάς τοῦ Θεοῦ ἐντολάς τῶν μαθημάτων ἄνευ μή δύνασθαι φάσκων καθᾶραι καί τελειῶσαι τόν ἄνθρωπον. Ἡμῖν δ᾿ εἰ καί ἀναμφισβήτως ἀκριβοῦς ἦν ἀληθείας ἡ τῶν Ἑλλήνων παιδεία, οὐδ᾿ οὕτως ἄν διαφερόντως περισπούδαστος ἐτύγχανεν οὖσα˙ καί τούτου γάρ ἀπόντος τοῦ μέρους τῆς ἀληθείας, ἡ ἀληθής μακαριότης ἀνύσιμος. Ἐπεί δέ καί τήν ἀλήθειαν ταύτην