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Of this is: An explanation of what it means to come to the hierarch through a sponsor. Seal: What is the seal and what is the registration. Unto him: Instead of, 'with him'. (14E_354> Attendant: Following, § 5. But to be unrelated: As it were, having no relation to the former

life, nor being ranked among the divisions of the uniform; for the one is in all things like itself, insofar as it is one; but the multitude, being in a state of division of sins, is unlike.

Having stripped off: Why one undresses. As if breathing out: Note what it means for the catechumens to breathe upon

the devil. Announcing: That is, the tradition of the symbols. Towards the one of total inclination: Take the total inclination towards the one according to

the saying of the Lord who said, "that they may be one," that is, looking towards the one, which is what is pleasing to God; and as for uplifting, the elevation of the mind towards the Divine and the withdrawal from earthly things.

Holds the unchangeable: How and from where do the intellectual states become unchangeable. To be unsoftened: Uncharmed, un-effeminate, manly, unyielding,

undeviating by any submission. It should be known that this is said of women who act manly or appear masculine.

But you see the: Concerning the anointing. According to which under the judge of the contest: The syntax of the present passage is in hyperbaton

a long parenthesis having been inserted. Therefore, it must be construed thus: According to which, coming under Christ as judge of the contest, the one being initiated will enter upon the contests, as divine, rejoicing, and so on. CHRIST As God As wise As beautiful As good he presides over the games. he legislates. he adorns the prizes. he competes alongside.

(14E_356> Since as God: That Christ is God, against the Nestorians. Having embarked: He speaks about baptism. Of the first of athletes: He calls the Lord the first of athletes, who through only

his own goodness, contended against the power of death. By contests: Namely, through the anointing of the divine myrrh. And activities: He calls activities the sins and the passionate desires and

movements; and existences the active natures of the demons; for wicked deeds are not considered in their own existence.

§ 7. Since it is death: What death is, and that our composition is a union.

Bringing to the unseen: Some said this unseen to be hades, that is, the formless and unseen separation of the soul, into places invisible to the senses.

Of bodily alterations: For often the body is resolved not only into worms, but also into other animals. And see that he calls such a change an alteration, and that death is not the non-existence of our substance, and that the soul, departing from the body, becomes unseen, and does not hover around the body, as some have said, and that the submersion in water is rightly taken as a substitute for death.

The thearchic: That he calls the three-day burial of the Lord a thearchic death, and that the saying which the Lord said, "the ruler of this world is coming, and he will find nothing in me," he says is of the Word. And he calls Satan the ruler of the world and of the diabolical choices in men, the one having the power of

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Ταύτης ἐστί τῆς: Ἐξήγησις, τί τό δι' ἀναδόχου πρός τόν ἱεράρχην ἐλθεῖν. Σφραγίς: Τίς ἡ σφραγίς καί τίς ἡ ἀπογραφή. Πρός αὐτῷ: Ἀντί τοῦ, 'μετ' αὐτοῦ'. (14Ε_354> Συνοπαδόν: Συνακόλουθον, § 5. Ἀλλ' ἄσχετον εἶναι: Οἱονεί μηδεμίαν σχέσιν ἔχοντα πρός τήν προτέραν

ζωήν, μηδέ καταταττόμενον ταῖς διαιρέσεσι τοῦ ἑνοειδοῦς· τό γάρ ἕν ἐν πᾶσιν ἑαυτῷ ὅμοιον, καθ' ὅ ἕν· τό δέ πλῆθος, ὡς ἐν διαιρέσει ἁμαρτιῶν τυγχάνον, ἀνόμοιον.

Ἀπεκδύσασα: ∆ιά τί ἀποδύεται. Ὥσπερ ἐκπνέοντα: Σημείωσαι τί σημαίνει τό τούς κατηχουμένους ἐμφυσᾷν

τῷ διαβόλῳ. ∆ιαγγέλλουσα: Ἡ τῶν συμβόλων δηλαδή παράδοσις. Πρός τό ἕν ὁλικῆς συννεύσεως: Τήν πρός τό ἕν ὁλικήν σύννευσιν λαβέ κατά

τό τοῦ Κυρίου ρητόν εἰπόντος, «ἵνα ὦσιν ἕν», τουτέστι πρός τό ἕν ὁρῶντες, ὅπερ ἐστί τό ἀρέσκον Θεῷ· ἀνάτασιν δέ, τήν πρός τό Θεῖον ὕψωσιν τοῦ λογισμοῦ καί τῶν χαμαιζήλων ἀναχώρησιν.

Τό ἀναλλοίωτον ἴσχει: Πῶς καί πόθεν ἀναλλοίωτοι γίνονται αἱ νοεραί ἕξεις. Ἀμάλθακτον εἶναι: Ἄθελκτον, ἀθήλυντον, ἀνδρεῖον, ἀνένδοτον,

ἀπαρέγκλιτον ὑφέσει πάσῃ. Ἰστέον δέ ὡς ἐπί γυναικῶν ἀνδριζομένων ἤ ἀρρενοφανῶν εἴρηται.

Ὁρᾶς δέ τάς: Περί τοῦ ἀλείμματος. Καθ' οὕς ὑπ' ἀθλοθέτῃ: Ἐν ὑπερβατῷ ἡ σύνταξις τοῦ παρόντος χωρίου

μεταξυλογίας συντεθείσης μακρᾶς. Οὕτως οὖν συντακτέον· Καθ' οὕς ὑπ' ἀθλοθέτῃ Χριστῷ γινόμενος, τοῖς μέν ἀγῶσιν, ὡς θείοις ὁ τελούμενος ἐπιβήσεται χαίρων, καί τά ἑξῆς. Ο ΧΡΙΣΤΟΣ Ὡς μέν Θεός Ὡς δέ σοφός Ὡς δέ καλός Ὡς δέ ἀγαθός ἀθλοθετεῖ. νομοθετεῖ. καλλύνει τά ἆθλα. συναγωνίζεται.

(14Ε_356> Ἐπειδή ὡς Θεός: Ὅτι ὁ Χριστός Θεός ἐστι, κατά Νεστοριανῶν. Ἐπιβάς: Περί τοῦ βαπτίσματος λέγει. Τοῦ ἀθλητῶν πρώτου: Ἀθλητῶν πρῶτον τόν Κύριον λέγει, ὅς διά μόνην

ἀγαθότητα ἰδίαν, πρός τό τοῦ θανάτου ἠγωνίσατο κράτος. Ἀθλήσεσι: ∆ιά τῆς ἀλοιφῆς δηλονότι τοῦ θείου μύρου. Ἐνεργείας τε καί: Ἐνεργείας μέν τάς ἁμαρτίας καί τάς ἐμπαθεῖς ἐπιθυμίας καί

κινήσεις φησίν· ὑπάρξεις δέ τάς ἐνεργητικάς τῶν δαιμόνων φύσεις· αἱ γάρ πονηραί πράξεις οὐκ ἐν ἰδίᾳ ὑπάρξει θεωροῦνται.

§ 7. Ἐπειδή θάνατός ἐστιν: Τί ἐστι θάνατος, καί ὅτι ἕνωσίς ἐστιν ἡ σύνθεσις ἡμῶν.

Ἀφανές ἄγουσα: Τοῦτο τό ἀφανές τινες ἔφησαν εἶναι τόν ἅδην, τουτέστι τόν ἀειδῆ καί ἀφανῆ γενόμενον τῆς ψυχῆς χωρισμόν, εἰς τόπους ἀοράτους τοῖς αἰσθητοῖς.

Σωματοειδῶν ἀλλοιώσεων: Πολλάκις γάρ ἀναστοιχειοῦται οὐ μόνον εἰς σκώληκας, ἀλλά καί εἰς ἄλλα ζῶα τό σῶμα. Ὅρα δέ, ὅτι καί τήν τοιαύτην μεταβολήν ἀλλοίωσιν καλεῖ, καί ὅτι ὁ θάνατος οὐ τῆς οὐσίας ἡμῶν ἐστιν ἀνυπαρξία, καί ὅτι ἡ ψυχή ἐξιοῦσα τοῦ σώματος ἀφανής γίνεται, καί οὐκ εἱλεῖται περί τό σῶμα, ὥς τινες εἶπον, καί ὅτι ἡ κατάδυσις τοῦ ὕδατος ἀντί θανάτου καλῶς παρείληπται.

Τόν θεαρχικόν: Ὅτι θεαρχικόν θάνατον καλεῖ τήν τριήμερον τοῦ Κυρίου ταφήν, καί ὅτι τό ρῆμα ὅ εἶπεν ὁ Κύριος, «ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καί ἐν ἐμοί εὑρήσει οὐδέν», τοῦ λόγου φησίν εἶναι. Ἄρχοντα δέ τοῦ κόσμου καί τῶν ἐν ἀνθρώποις διαβολικῶν προαιρέσεων τόν Σατανᾶν λέγει, τόν τό κράτος ἔχοντα τοῦ