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a power corresponding to each, saying that the Word of God becomes. He is crucified, therefore, for those who are still being practically introduced to piety, nailing their impassioned activities to the divine fear. And he rises and ascends into heaven for those who have stripped off the whole old man, which is being corrupted according to the desires of deceit; and have put on the whole new man, the one created through the (14__518> Spirit according to the image of God, and who have come to the Father by the grace within them; Above every Principality and Authority and Power and Dominion, and every name that is named, whether in this age or in the age to come. For all things after God, both realities and names and dignities, will be under the one who has become in God through grace.

2.28 (28) Just as before His manifest presence in the flesh, the Word of God sojourned intelligibly with the patriarchs and prophets, prefiguring the mysteries of His presence; so also after this sojourn, He is present not only among those who are still infants, nourishing them spiritually and leading them to the age of perfection according to God; but also among the perfect, secretly outlining for them the features of His future presence as in an icon.

2.29 (29) Just as the words of the Law and the Prophets, being forerunners of the presence of the Word in the flesh, instructed souls unto Christ; so also the glorified Word of God Himself, having become incarnate, has become the forerunner of His spiritual presence; instructing souls through His own words for the reception of His manifest divine presence; which He is always bringing about, transforming the worthy from the flesh to the spirit through the virtues; and which He will also bring about at the end of the age, manifestly revealing the things hitherto hidden from all.

2.30 (30) Insofar as I am imperfect and unsubmissive, not obeying God through the practice of the commandments; nor becoming perfect in mind according to knowledge; Christ is also considered imperfect and unsubmissive insofar as it concerns me, because of me; for I diminish Him and 1140 mutilate Him, not growing with Him according to the spirit, being the body of Christ and a member in part.

2.31 (31) The sun rises, and the sun sets, says the Scripture. Therefore (14__520> the Word, too, is sometimes considered to be above, and sometimes below, according to the worthiness, clearly, and the very reason or manner of those who pursue virtue and are moved concerning divine knowledge. But blessed is he who holds within himself, like Joshua the son of Nun, the unsetting sun of righteousness; the whole measure of the day of this present life not being circumscribed by an evening of evil and ignorance, so that he may be able lawfully to rout the wicked demons who rise up against him.

2.32 (32) The Word of God, being exalted in us through practice and contemplation, draws all things to Himself; sanctifying our thoughts and words concerning the flesh and soul and the nature of beings, and the very members of the body and the senses according to virtue and knowledge, and placing them under His yoke. Let the contemplator of divine things therefore ascend with haste, following the Word, until he reaches the place where He is. For there He draws, as Ecclesiastes says, *And to His place He draws*; that is, those who follow Him, as the great High Priest, and He leads them into the Holy of Holies; where He Himself, in what pertains to us, entered as a forerunner on our behalf.

2.33 (33) He who pursues the philosophy according to piety, and is arrayed against the invisible powers; let him pray that both natural discernment (having a commensurate light) and the illuminating grace of the Spirit may remain with him. For the one instructs the flesh toward virtue through practice; while the other illumines the mind, the of

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ἀναλογοῦσαν ἑκάστῳ δύναμιν, τόν τοῦ Θεοῦ Λόγον γίνεσθαι φάσκων. Σταυροῦται τοίνυν τοῖς ἔτι πρός εὐσέβειαν πρακτικῶς εἰσαγομένοις, τάς ἐμπαθεῖς αὐτῶν τῷ θείῳ φόβῳ προσηλῶν ἐνεργείας. Ἀνίσταται δέ καί ἄνεισιν εἰς οὐρανούς, τοῖς ὅλον τόν παλαιόν ἀπεκδυσαμένοις ἄνθρωπον, τόν φθειρόμενον κατά τάς ἐπιθυμίας τῆς ἀπάτης· καί ὅλον τόν νέον ἐνδυσαμένοις, τόν διά τοῦ (14__518> Πνεύματος κατ᾿ εἰκόνα Θεοῦ κτιζόμενον, καί πρός τόν Πατέρα τῆς ἐν αὐτοῖς χάριτος γενομένοις· Ὑπεράνω πάσης Ἀρχῆς καί Ἐξουσίας καί ∆υνάμεως καί Κυριότητος, καί παντός ὀνόματος ὀνομαζομένου, εἴτε ἐν τῷ αἰῶνι τούτῳ, εἴτε ἐν τῷ μέλλοντι. Πάντα γάρ τά μετά Θεόν, καί πράγματα καί ὀνόματα καί ἀξιώματα, ὑπό τόν ἐν τῷ Θεῷ διά τῆς χάριτος γενησόμενον ἔσται.

2.28 (κη΄) Ὥσπερ πρό τῆς ἐμφανοῦς καί κατά σάρκα παρουσίας, νοητῶς ὁ τοῦ Θεοῦ Λόγος τοῖς πατριάρχαις καί προφήταις ἐνεδήμει, προτυπῶν τά μυστήρια τῆς αὐτοῦ παρουσίας· οὕτω καί μετά ταύτην τήν ἐνδημίαν, οὐ μόνον ἐν τοῖς ἔτι νηπίοις παραγίνεται, διατρέφων πνευματικῶς καί ἄγων πρός ἡλικίαν τῆς κατά Θεόν τελειότητος· ἀλλά καί ἐν τοῖς τελείοις, προδιαγράφων αὐτοῖς κρυφίως τῆς μελλούσης αὐτοῦ παρουσίας ὡς ἐν εἰκόνι τούς χαρακτῆρας.

2.29 (κθ΄) Ὥσπερ οἱ τοῦ νόμου καί τῶν προφητῶν λόγοι, πρόδρομοι τυγχάνοντες τῆς κατά σάρκα τοῦ Λόγου παρουσίας, τάς ψυχάς εἰς Χριστόν ἐπαιδαγώγουν· οὕτω καί αὐτός ὁ δεδοξασμένος τοῦ Θεοῦ Λόγος σαρκωθείς, πρόδρομος τῆς πνευματικῆς αὐτοῦ παρουσίας γεγένηται· παιδαγωγῶν τάς ψυχάς διά τῶν οἰκείων λόγων, πρός ὑποδοχήν τῆς ἐμφανοῦς αὐτοῦ θεϊκῆς παρουσίας· ἥν ἀεί μέν ποιεῖται, μεταβάλλων ἀπό τῆς σαρκός πρός τό πνεῦμα διά τῶν ἀρετῶν τούς ἀξίους· ποιήσει δέ καί ἐπί τέλει τοῦ αἰῶνος, ἐμφανῶς ἀποκαλύπτων τά τέως πᾶσιν ἀπόῤῥητα.

2.30 (λ΄) Ὅσον ἐγώ εἰμι ἀτελής καί ἀνυπότακτος, μή ὑπακούων τοῦ Θεοῦ διά τῆς ἐργασίας τῶν ἐντολῶν· μήτε γινόμενος κατά τήν γνῶσιν τέλειος ταῖς φρεσίν· ἀτελής καί ἀνυπόκτατος τό κατ᾿ ἐμέ καί Χριστός νομίζεται δι᾿ ἐμέ· μειῶ γάρ αὐτόν καί 1140 κολοβῶ, μή συναυξάνων αὐτῷ κατά πνεῦμα, ὡς σῶμα Χριστοῦ τυγχάνων καί μέλη ἐκ μέρους.

2.31 (λα΄) Ἀνατέλλει ὁ ἥλιος, καί δύνει ὁ ἥλιος, φησίν ἡ Γραφή. Οὐκοῦν (14__520> καί ὁ Λόγος, ποτέ μέν νομίζεται ἄνω, ποτέ δέ κάτω, κατά τήν ἀξίαν δηλονότι, καί αὐτόν τόν λόγον ἤ τόν τρόπον, τῶν μετερχομένων τήν ἀρετήν, καί περί τήν θείαν κινουμένων γνῶσιν. Μακάριος δέ, ὁ κρατῶν ἄδυτον ἐν ἑαυτῷ, κατά τόν τοῦ Ναυῆ Ἰησοῦν, τόν τῆς δικαιοσύνης ἥλιον· ὅλον τό μέτρον τῆς κατά τήν παροῦσαν ζωήν ἡμέρας, κακίας ἑσπέρᾳ καί ἀγνωσίας μή περιγραφόμενον, ἵνα δυνηθῇ νομίμως τροπώσασθαι τούς ἐπανισταμένους αὐτοῦ πνηρούς δαίμονας.

2.32 (λβ΄) Ὑψούμενος ἐν ἡμῖν ὁ τοῦ Θεοῦ Λόγος διά πράξεως καί θεωρίας, πάντας ἕλκει πρός ἑαυτόν· τούς τε περί σάρκα καί ψυχήν καί φύσιν τῶν ὄντων ἡμετέρους λογισμούς τε καί λόγους, καί αὐτά τά μέλη τοῦ σώματος καί τάς αἰσθήσεις κατ᾿ ἀρετήν καί γνῶσιν ἁγιάζων, καί ὑπό τόν αὑτοῦ ζυγόν ποιούμενος. Ὁ τοίνυν θεατής τῶν θείων ἀναβαινέτω κατά σπουδήν, ἀκολουθῶν τῷ Λόγῳ· μέχρις οὗ φθάσῃ τόν τόπον, οὗ ἐστιν. Ἐκεῖ γάρ ἕλκει, καθώς φησιν ὁ Ἐκκλησιαστής, Καί εἰς τόπον αὐτοῦ ἕλκει· δηλονότι τούς ἀκολουθοῦντας αὐτῷ, ὡς μεγάλῳ Ἀρχιερεῖ, καί εἰσάγοντι εἰς τά Ἅγια τῶν ἁγίων· ἔνθα τό καθ᾿ ἡμᾶς αὐτός ὑπέρ ἡμῶν πρόδρομος εἰσῆλθεν.

2.33 (λγ΄) Ὁ τήν κατ᾿ εὐσέβειαν μετιών φιλοσοφίαν, καί πρός τάς ἀοράτους παρατασσόμενος δυνάμεις· εὐχέσθω, τήν τε φυσικήν διάκρισιν αὐτῷ παραμεῖναι (φῶς ἔχουσαν σύμμετρον), καί τήν φωτιστικήν τοῦ Πνεύματος χάριν. Ἡ μέν γάρ, παιδαγωγεῖ τήν σάρκα πρός ἀρετήν διά πράξεως· ἡ δέ, φωταγωγεῖ τόν νοῦν, τήν τῆς