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(14Ε_414> C'. § 1. a'. The Monastic Order: Why one is called a monk and what is the monastic state and practice,.

§ 2. Renunciation: What renunciation is. b'. And for this reason many things: Note against the Lampetians, that is, the Messalians or

Adelphians, which is the same as to say Marcianists, who, after practicing extreme asceticism for only a three-year period, thereafter become so indifferent for the rest of their lives, as to commit every impropriety fearlessly; for, wallowing in adulteries and licentiousness, gluttonies and marrying one another, and in a word in all debaucheries, they monstrously claim to do such things dispassionately; and being insensibly sick with passion and suffering insensibly from themselves and from the demons dwelling in them, just like those possessed by the disease of frenzy, they rather rejoice and are not grieved.

c'. It is forbidden: Note that a monk is forbidden to do many things, for which the laity have permission and authority; such as marriage, and engaging in military service or commerce, and other things for which a layman is not condemned.

§ 3. The cutting of the hair: What the cutting of the hair is. § 4. But that of the former: What changing his garment is. § 5. And all: What the kiss is. Upon the divine origin: What it is to communicate immediately. Upon communion: Why those being ordained communicate immediately. It is imparted to: For all alike after the ordination of the divine

mysteries are deemed worthy, which signifies intimacy and union with God. Rites, purification: What the rites signify. (14E_416> Order: Behold, here too the Father taught more clearly what are the

transcendent orders, which he mentioned above. § 6. But you will say that: And that there is no one being purified in heaven, and concerning

angels. There is a certain heavenly: Note that no blemish happens to be in any of the

heavenly powers, which is the opinion of Origen and those who think his thoughts, who say that according to the proportion of its deviation each of the heavenly orders was allotted such-and-such a name and rank, and they were clothed in finer bodies, for the correction of their own deviation for the worse; but they are evidently all-holy and incorporeal minds, as they were created from the beginning; but that the heavenly powers are incorporeal, you have learned in various ways in the preceding. Otherwise. But none of these heavenly minds was ever captured after the fall of the demons; for we have not learned this from the divine Scripture, nor has any of the divinely wise Fathers said it. But this holy one says it by way of concession, as one might say, that they are indeed all-holy and unblemished and do not need purification; except, if we should grant that one of them came to be in some blemish, it would certainly have gone over to the opposing powers, so that the remaining ones would likewise have their unblemished state, and similarly not be in need of purification. And that this is so, he has clearly shown; for having stated his own true opinion against the antithesis, he added, "For if anyone," instead of, "but if one were to grant that someone had deviated, he has fallen out of their choir," which I do not say, he says, but on the contrary, that they remain all-holy forever, since I would fall from the established state. Let none of Origen's initiates, therefore, suppose that the present saying supports his faithless opinion, claiming that there is always a fall and a rising up and a change of the heavenly minds, as Origen says in the first book of *On First Principles* (14E_418), thus: 'The whole argument, then, I think, shows that everything whatsoever that is rational can become anything whatsoever that is rational'; and after a little he adds, saying: 'After the end of all things, there is again an outflowing and a falling down.' But Evagrius in

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(14Ε_414> Γ'. § 1. α'. Μοναχικήν τάξιν: ∆ιά τι λέγεται μοναχός καί τίς ἡ μοναχική κατάστασις καί ἐπιτήδευσις,.

§ 2. Ἀποταγή: Τίς ἡ ἀποταγή. β'. ∆ιό καί πολλά: Σημείωσαι κατά Λαμπετιανῶν, ἤτοι Μεσσαλιανῶν ἤ

Ἀδελφιανῶν, ταὐτόν δέ εἰπεῖν Μαρκιανιστῶν, οἵτινες τριετίαν μόνον ἄκρως ἀσκήσαντες, μετά ταῦτα ἐπί τοσοῦτον ἀδιαφοροῦσι τόν λοιπόν τῆς ἑαυτῶν ζωῆς χρόνον, ὡς πᾶσαν ἀτοπίαν πράττειν ἀδεῶς· μοιχείαις γάρ καί ἀσελγείαις, γαστριμαργίαις καί ἀλληλογαμίαις, καί ἁπαξαπλῶς ἐν πάσαις ἀσωτίαις ἐγκαλινδούμενοι, τά τοιαῦτα πράττειν ἀπαθῶς τερατεύονται· καί ἀναισθήτως νοσοῦντες τήν ἐμπάθειαν καί ἀναλγήτως ὑφ' ἑαυτῶν πάσχοντες καί τῶν ἐν αὐτοῖς οἰκούντων δαιμόνων, ὥσπερ οἱ φρενίτιδι κατεχόμενοι νόσῳ, ἀγάλλονται μᾶλλον καί οὐκ ἀνιῶνται.

γ'. Ἀπείρηται: Σημείωσαι ὅτι πολλά κωλύεται ὁ μοναχός ποιεῖν, ὧν οἱ λαϊκοί τήν ἐπιτροπήν καί ἐξουσίαν ἔχουσιν· οἷον ὁ γάμος, καί τό στρατείαις ἤ ἐμπορίαις ὁμιλεῖν, καί ἑτέροις, ἐν οἷς ὁ λαϊκός οὐ κατακρίνεται.

§ 3. Τριχῶν ἀπόκαρσις: Τίς ἡ ἀπόκαρσις. § 4. Ἡ δέ τῆς προτέρας: Τί τό μεταλλάσσειν τήν ἐσθῆτα αὐτοῦ. § 5. Καί πάντες: Τί ὁ ἀσπασμός. Ἐπί τήν θεαρχικήν: Τί τό εὐθύς κοινωνεῖν. Ἐπί τήν μετάληψιν: ∆ιά τί οἱ χειροτονούμενοι εὐθέως κοινωνοῦσι. Μεταδίδοται πρός: Πάντες γάρ ὁμοίως μετά τήν χειροτονίαν τῶν θείων

ἀξιοῦνται μυστηρίων, ὅπερ ἐμφαίνει τήν πρός Θεόν οἰκειότητά τε καί ἕνωσιν. Τελεταί, κάθαρσις: Τί αἱ τελεταί δηλοῦσι. (14Ε_416> Τάξις: Ἰδού καί ἐνταῦθα σαφέστερον ἐδίδαξεν ὁ Πατήρ, τίνες αἱ

ὑπερβεβηκυῖαι τάξεις, ὧν ἀνωτέρω ἐμνήσθη. § 6. Ἀλλ' ἐρεῖς ὅτι: Καί ὅτι οὐκ ἔστιν ἐν οὐρανῷ καθαιρόμενος, καί περί

ἀγγέλων. Ἔστι τις οὐρανία: Σημείωσαι ὅτι οὐδεμία λώβη τυγχάνει ἔν τινι τῶν

οὐρανίων δυνάμεων, ὅ δοξάζει Ὠριγένης καί οἱ τά τούτου φρονοῦντες, φάσκοντες, ὅτι κατά τήν ἀναλογίαν τῆς παρατροπῆς ἕκαστον τῶν οὐρανίων ταγμάτων τήν τοιάνδε καί ὀνομασίαν καί τάξιν ἐκληρώσατο, καί σώμασιν ἐνεδέθησαν λεπτοτέροις, εἰς παιδείαν τῆς ἑαυτῶν ἐπί τό χεῖρον παρατροπῆς· ἀλλά πάναγνοί εἰσι δηλονότι καί ἀσώματοι νόες, ὡς ἐξ ἀρχῆς ἐκτίσθησαν· ὅτι δέ ἀσώματοί εἰσιν αἱ οὐράνιαι δυνάμεις, διαφόρως ἔγνως ἐν τοῖς ἔμπροσθεν, Ἄλλως. Ἀλλ' οὐδείς αὐτῶν τῶν οὐρανίων νοῶν μετά τήν τῶν δαιμόνων ἀπόπτωσιν ἐάλω ποτέ· τοῦτο γάρ οὐδέ παρά τῆς θείας Γραφῆς ἔγνωμεν, οὐδέ τις τῶν θεοσόφων εἴρηκε Πατέρων. Οὗτος δέ ὁ ἅγιος κατά συγχώρησιν αὐτό φησιν, ὡς ἄν εἴποι τις, ὅτι πάναγνοι μέν εἰσι καί ἀλώβητοι καί οὐ δέονται καθάρσεως· πλήν, εἰ καί δοίημεν ἔν τινι λώβῃ γενέσθαι αὐτῶν τινα, πάντως εἰς τάς ἐναντίας ἐχώρει δυνάμεις, ὥστε τάς λοιπάς τό ἀλώβητον ὡσαύτως ἔχειν, καί ὁμοίως μή δεῖσθαι καθάρσεως. Καί ὅτι τοῦτό ἐστι, σαφῶς ἔδειξεν· εἰπών γάρ πρός τήν ἀντίθεσιν τήν ἰδίαν γνώμην καί ἀληθῆ, ἐπήγαγε τό, Εἰ γάρ τις, ἀντί τοῦ, εἰ δέ καί τις δοίη τινά παρατραπῆναι, τοῦ χοροῦ τούτων ἐξέπεσεν, ὅπερ ἐγώ οὐ λέγω, φησίν, ἀλλά τοὐναντίον, ὅτι πάναγνοι διαμένουσιν εἰσαεί, ἐπεί ἐκπέσομι τοῦ καθεστῶτος. Μή οὖν τις τῶν Ὠριγένους μυστῶν οἰέσθω τό παρόν ρητόν συνηγορεῖν τῇ κακοπίστῳ αὐτοῦ δόξῃ, φάσκων, ὅτι ἀεί πτῶσις καί ἀνάκλισις καί μετάπτωσις τῶν οὐρανίων γίνεται νοῶν, ὥς φησιν Ὠριγένης μέν ἐν τῷ Περί ἀρχῶν (14Ε_418> πρώτῳ λόγῳ, οὕτως· 'Ὁ τοίνυν λόγος, οἶμαι, δείκνυσι πᾶς, πᾶν ὅ,τι ποτέ λογικόν, ἀπό παντός οὐτινοσοῦν λογικοῦ δύνασθαι γενέσθαι'· καί μετά βραχέα ἐπάγει λέγων· 'Μετά τό ἐπί πᾶσι τέλος, πάλιν ἀπόρρευσις καί κατάπτωσις. γίνεται'. Εὐάγριος δέ ἐν