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(14Ε_370> Abridged: That the abridged things, that is, the unclear things, are made clear through the symbols being performed; for this is what 'it is broadened' signifies. Note that the Father says that the things spoken obscurely in the psalms are made clear through the reading of the Scriptures.

In these: For in these, that is, in the Scriptures, one who looks closely knows that one and the same Spirit spoke all of them.

It is proclaimed: As making the Old clear through itself. The one indeed said the things: As the one, the Old Testament, spoke, but the New fulfilled. Of theology: Note that he calls the Old Scripture theology, and the

New theurgy. § 6. Of all those: Those entirely uninstructed and disobedient to these things, having chosen

willingly. Of the divine birth: That is, of holy baptism. But the catechumens: Concerning the catechumens and the possessed and in

penitence, and in what things they partake. The last then: That the catechumens are the last. Not partaking: Not sharing. Being brought to birth: Being reborn. Abortions: Stillbirths. § 7. And it is also unholy: Unperfected. Note that he ranks among the possessed

also those who impenitently persist in the fleshly enticements, such as the fornicators, the lovers of spectacles, and those who pursue similar things, whom the divine Apostle, naming them, adds, "with such a one do not even eat." He makes these things clearer in what follows. But it must be known that this precision (14Ε_372> of the distinction and separation of such people is not practiced now.

Such a one once: Note that one who is united to God will not be possessed by an unclean spirit.

A most accursed energy: That the licentious are possessed by demons more than those who fall down in fits.

The things that are: That he calls the virtues the things that truly are. The material: Since matter also is altered in many ways. In alien things. Note that the things related to sin are alien to us; for

sin is not natural to us, but the aptitude for every good work, according to the Apostle, and the text in the psalms: "and from alien things spare your servant." Hence you also understand what was said by the Lord: "if you have not been found faithful in what is another's, who will give you what is your own?" For this reason these alien things are also said to be non-existent; for they are not of nature, but spurious; but to act according to nature is existent and our own. Otherwise. He called worldly things alien, as not belonging specifically to anyone [as one's own], but passing from some to others, and also as our way of life is not always in these things, but looks toward another life, for which we were also made.

Of the minister: That is, lest any of the possessed be affected by passion, as he says next.

That of those with passion: A clear proof. But since of the divine: Concerning the order of those being dismissed. The uninitiated: The catechumens, the licentious. And examples: And mock impressions. Through unmanliness: Note from where he says some of the faithful are troubled by demons.

(14Ε_374> By disposition and love: As it were, by repentance.

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(14Ε_370> Συντετμημένα: Ὅτι τά συντετμημένα, τουτέστι τά ἀσαφῇ, διά τῶν ἐπιτελουμένων συμβόλων σαφηνίζεται· τοῦτο γάρ δηλοῖ τό 'εὐρύνεται'. Σημείωσαι, δέ ὅτι τά συνεσκιασμένως ἐν τοῖς ψαλμοῖς λεγόμενα, διά τῆς τῶν Γραφῶν ἀναγνώσεως σαφηνίζεσθαι λέγει ὁ Πατήρ.

Ἐν ταύταις: Ἐν ταύταις γάρ, ταῖς Γραφαῖς δηλονότι, ὁ ἀκριβῶς ἐνορῶν, γινώσκει, ὅτι ἕν καί τό αὐτό Πνεῦμα πάσας ἐλάλησε.

Κηρύσσεται: Ὡς σαφηνίζουσα δι' ἑαυτῆς τήν Παλαιάν. Ὁ μέν ἔφη τάς: Ὡς ἡ μέν, ἡ Παλαιά ∆ιαθήκη, ἔφη, ἡ δέ Νέα ἐτέλεσε. Τῆς θεολογίας: Σημείωσαι, ὅτι τήν Παλαιάν Γραφήν θεολογίαν καλεῖ, τήν δέ

Καινήν θεουργίαν. § 6. Καθόλου τῶν: Οἱ καθόλου ἀκατήχητοι καί ἀνήκοοι τούτων ἑλόμενοι

ἑκουσίως. Τῆς θεογενεσίας: Τουτέστι τοῦ ἁγίου βαπτίσματος. Τούς δέ κατηχουμένους: Περί τῶν κατηχουμένων καί ἐνεργουμένων καί ἐν

μετανοίᾳ ὄντων, καί τίνων μετέχουσιν. Ἡ μέν οὖν ἐσχάτη: Ὅτι οἱ κατηχούμενοι, ἔσχατοί εἰσιν. Ἀμέθεκτοι: Ἀμέτοχοι. Μαιευόμενοι: Ἀναγεννώμενοι. Ἀμβλωθρίδια: Νεκροτόκια. § 7. Ἀνίερος μέν καί αὐτή: Ἀτελείωτος. Σημείωσαι, ὅτι τοῖς ἐνεργουμένοις

κατατάττει καί τούς τοῖς σωματικοῖς θελκτηρίοις ἀμετανοήτως ἐπιμένοντας, οἷον τούς πόρνους, τούς φιλοθεάμονας, καί τούς τά παραπλήσια μετιόντας, οὕς ἐξονομάζων ὁ θεῖος Ἀπόστολος ἐπιφέρει, τῷ τοιούτῳ μηδέ συνεσθίειν. Ταῦτα καί ἐν τοῖς ἑξῆς μᾶλλον τρανοῖ. Ἰστέον δέ, ὅτι ἡ ἀκρίβεια (14Ε_372> αὕτη νῦν τῆς τῶν τοιούτων διαστολῆς τε καί διαστάσεως οὐ γίνεται.

Ὁ τοιοῦτός ποτε: Σημείωσαι, ὅτι ὁ Θεῷ ἡνωμένος οὐκ ἐνεργηθήσεται ὑπό ἀκαθάρτου πνεύματος.

Ἐναγεστάτην ἐνέργειαν: Ὅτι ὑπέρ τούς καταπίπτοντας δαιμονῶσιν οἱ ἀσελγεῖς.

Τά μέν ὄντων: Ὅτι τά ὄντως ὄντα τάς ἀρετάς λέγει. Τήν πρόσυλον: Ἐπειδή καί ἡ ὕλη πολυπαθῶς ἀλλοιοῦται. Ἐν τοῖς ἀλλοτρίοις. Σημείωσαι, ὅτι ἀλλότρια ἡμῶν ἐστι τά πρός ἁμαρτίαν· οὐ

γάρ φυσική ἡμῶν ἐστιν ἡ ἁμαρτία, ἀλλ' ἡ εἰς πᾶν ἕργον ἀγαθόν ἐπιτηδειότης, κατά τόν Ἀπόστολον, καί τό ἐν ψαλμοῖς· «καί ἀπό ἀλλοτρίων φεῖσαι τοῦ δούλου σου». Ἔνθεν νοεῖς καί τό εἰρημένον παρά Κυρίου· «εἰ δέ ἐν τῷ ἀλλοτρίῳ πιστοί οὐχ εὑρέθητε, τό ὑμῶν τίς ὑμῖν δώσει;». ∆ιά τοῦτο καί τά ἀλλότρια ταῦτα οὐκ ὄντα λέγεται· οὐ γάρ τῆς φύσεώς εἰσιν, ἀλλά νόθα· τό δέ κατά φύσιν πράττειν ὄν ἐστι καί ἡμέτερον. Ἄλλως. Ἀλλότρια ἔφη τά κατά κόσμον, ὡς οὐ τινός ἰδικῶς [ἴδια], ἀλλ' ἐξ ἄλλων εἰς ἄλλους μεταπίπτοντα ἤ καί ὡς οὐκ οὔσης ἐν τούτοις διά παντός τῆς ἡμετέρας διαγωγῆς, ἀλλά πρός ἕτερον βίον ὁρώσης, ἐφ' ᾦ καί γεγόναμεν.

Τοῦ λειτουργοῦ: Τουτέστι, μή τινες τῶν ἐνεργουμένων ἐμπαθῶσιν, ὡς ἑξῆς φησιν.

Ἡ τῶν ἐμπαθῶς: Ἀπόδειξις ἐναργής. Ἐπειδή δέ τοῦ θείου: Περί τῆς τάξεως τῶν ἀπολυομένων. Ἀμύητοι: Οἱ κατηχούμενοι, οἱ ἀσελγεῖς. ∆είγματά τε: Ἐκτυπώσεών τε χλευάσματα. ∆ι' ἀνανδρίαν: Σημείωσαι, πόθεν φησίν ὑπό δαιμόνων ἐνοχλεῖσθαί τινας τῶν

πιστῶν. (14Ε_374> Ἕξει καί ἔρωτι: Οἱονεί τῇ μετανοίᾳ.