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to have been born; and that in him our life is now hidden, to be revealed in God in the regeneration.

To souls of conjunctions: Certain heretics arose then, such as those around Simon the magician and those with him, who said it would be ethereal, if indeed there would be a body for souls. But it must be known that Origen also says the same thing in one of his writings; but in others he denies this very thing completely, teaching that all bodily nature passes into non-existence. Read the writings of Methodius the holy martyr and of Olympus, bishop of Adrianopolis in Lycia, written by them against him concerning the resurrection, and of Antipater the bishop of Bostra, and you will learn his mythical and strange nonsense.

And most blessed: He says these things, alluding, I think, to Papias, who was then bishop of Hierapolis in Asia, and who flourished at the same time as the divine evangelist John. For this Papias, in the fourth book of his Expositions of the Lord’s Sayings, spoke of enjoyments through foods in the resurrection, a dogma in which Apollinaris afterwards believed, as appears in his writing, which some call the millennium. How then can the writings of Saint Dionysius be by Apollinaris, according to the nonsense of some, when they refute Apollinaris? And Irenaeus of Lyons, too, in the fifth book of his Against Heresies, says the same thing, and brings as a witness for what he has said the aforesaid Papias.

When at the end: Horrible and exceedingly fearful are the ends of sinners. With other eyes: He speaks of other eyes, those of the mind, now

being purer and looking to the things in Hades and turning to the expectation of Gehenna, which it did not previously believe; therefore it is also vexed and laments death, considering (14Ε_424> lest perhaps the punishments below are true; so that sinners too are raised in the body.

B'. Having gathered: Concerning dying priests. But if to the holy: Concerning monks, the just, and laity. In the divine: Note what is read and what is sung over the

departed monks and laity; and he says that the ministers sing odes that are congruous and of the same power as the infallible promises concerning the resurrection that were read before.

C. § 1. Jesus illuminating: That in relation to life are also the places of the departed.

For this divine: That it is a matter of justice to give both life and place.

A sacred prayer: Why the prayer. § 2. But those of the divine rule: Why odes and readings. And note what was

the ancient service and order for the departed. But observe that now: That at [the service for] the dying, neither the possessed nor those under penance go out, but only the catechumens, and why. The catechumens: There is nothing small in our mysteries, but all are great; however, they themselves, when compared to one another,

will have a difference in majesty. For of the rites performed for the dying, the greatest and incomparable are the mysteries of the divine baptisms and illuminations and communions; which is why he called the rites for the departed "small"; however, not even of these are the catechumens yet worthy.

For they will be harmed: These things follow what was said by the Apostle in First Corinthians concerning those who partake unworthily; but here he also says that they scorn the divine mysteries.

§ 4. The prayer, then: Note what it prays for.

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γεγενῆσθαι· καί ὅτι ἐν αὐτῷ νῦν κέκρυπται ἡ ζωή ἡμῶν, ἐν τῷ Θεῷ φανερωθησομένη ἐν τῇ παλιγγενεσίᾳ.

Ψυχαῖς συζυγίας: Αἱρετικοί τινες τότε γεγόνασιν, ὡς οἱ περί Σίμωνα τόν μάγον καί τούς σύν αὐτῷ, οἵ τινες αἰθέριον ἔφασκον, εἴ γε καί ἄρα ἔσεσθαι σῶμα ταῖς ψυχαῖς. Ἰστέον δέ ὅτι καί Ὠριγένης τό αὐτό φησιν ἕν τινι τῶν αὐτοῦ συγγραμμάτων· ἐν ἄλλοις δέ καί αὐτό παντελῶς ἀπαρνεῖται, πᾶσαν σωματικήν φύσιν εἰς ἀνυπαρξίαν χωρεῖν δογματίζων. Ἀνάγνωθι Μεθοδίου τοῦ ἁγίου μάρτυρος καί Ὀλυμπίου Ἀδριανουπόλεως ἐπισκόπου τῆς Λυκίας τά κατ' αὐτοῦ ὑπ' αὐτῶν περί ἀναστάσεως γραφέντα, καί Ἀντιπάτρου τοῦ Βόστρων ἐπισκόπου, καί μαθήσῃ τήν μυθώδη αὐτοῦ καί ἀλλόκοτον ληρωδίαν.

Καί μακαριωτάτην: Ταῦτά φησιν αἰνιττόμενος, οἶμαι, Παπίαν τόν Ἱεραπόλεως τῆς κατ' Ἀσίαν τότε γενόμενον ἐπίσκοπον, καί συνακμάσαντα τῷ θείῳ εὐαγγελιστῇ Ἰωάννῃ. Οὗτος γάρ ὁ Παπίας ἐν τῷ τετάρτῳ αὐτοῦ βιβλίῳ τῶν Κυριακῶν ἐξηγήσεων τάς διά βρωμάτων εἶπεν ἐν τῇ ἀναστάσει ἀπολαύσεις, εἰς ὅπερ δόγμα μετά ταῦτα ἐπίστευσεν Ἀπολλινάριος, καθώς ἐμφαίνεται ἐν τῷ συγγράμματι αὐτοῦ, ὅ καλοῦσί τινες χιλιονταετηρίδα. Πῶς οὖν Ἀπολλιναρίου τά τοῦ ἁγίου ∆ιονυσίου συγγράμματα, κατά τούς τινων λήρους, τά ἀναιροῦντα Ἀπολλινάριον; Καί Εἰρηναῖος δέ ὁ Λουγδούνου ἐν τῷ Κατά αἱρέσεων πέμπτῳ λόγῳ, τό αὐτό φησι, καί παράγει μάρτυρα τῶν ὑπ' αὐτοῦ εἰρημένων τόν λεχθέντα Παπίαν.

Ὅταν ἐπί τό τέλος: Φρικτά καί λίαν φοβερά τά τῶν ἁμαρτωλῶν τέλη. Ἑτέροις ὀφθαλμοῖς: Ἑτέρους ὀφθαλμούς φησι τούς τοῦ νοῦ, λοιπόν

καθαρωτέρου ὄντος καί τά εἰς ἅδου σκοποῦντος καί στρεφομένου εἰς τήν προδοκίαν τῆς γεέννης, ἥν οὐ πρότερον πεπιστεύκει· διό καί δυσανασχετεῖ καί ὁδύρεται τόν θάνατον, ἐννοῶν (14Ε_424> μήποτε ἀληθεῖς ὦσιν αἱ κάτω τιμωρίαι· ὥστε καί οἱ ἁμαρτωλοί ἐν τῷ σώματι ἐγείρονται.

Β'. Συναγαγών: Περί ἱερατικῶν τελευτώντων. Εἰ δέ τοῖς εὐαγέσι: Περί μοναχῶν, δικαίων καί λαϊκῶν. Ἐν τοῖς θείοις: Σημείωσαι τι ἀναγινώσκεται καί τἰ ψάλλεται ἐπί τῶν

κεκοιμημένων μοναχῶν καί λαϊκῶν· ὁμολόγους δέ καί ταὐτοδυνάμους ὠδάς λέγει ταῖς προαναγνωσθείσαις περί ἀναστάσεως ἀψευδέσιν ἐπαγγελίαις ἄδειν τούς λειτουργούς.

Γ'. § 1. Ἰησοῦ φωταγωγοῦντος: Ὅτι πρός τόν βίον καί οἱ τόποι τῶν κεκοιμημένων.

Ὑπέρ ταύτης τῆς θείας: Ὅτι δικαιοσύνης ἐστί τό πρός τόν βίον δοῦναι καί τόν τόπον.

Εὐχήν ἱεράν: ∆ιά τί ἡ εὐχή. § 2. Αἱ δέ τῶν θεαρχικῶν: ∆ιά τί ὠδαί καί ἀναγνώσματα. Σημείωσαι δέ ὁποία

ἦν ἡ ἐπί τοῖς κεκοιμημένοις παλαιά ἀκολουθία καί τάξις. Σκόπει δέ, ὅτι νῦν: Ὅτι ἐπί τοῖς τελευτῶσιν, οὔτε οἱ ἐνεργούμενοι, οὔτε οἱ ἐν

μετανοίᾳ ἐξίασιν, ἀλλά μόνοι οἱ κατηχούμενοι, καί διά τί. Οἱ κατηχούμενοι: Οὐδέν μέν μικρόν ἐν τοῖς καθ' ἡμᾶς μυστηρίοις, ἀλλά

πάντα μεγάλα· αὐτά μέντοι, πρός ἄλληλα συγκρινόμενα, διαφοράν ἕξουσι πρός μεγαλειότητα. Τῶν γάρ δρωμένων ἐπί τοῖς τελευτῶσι μέγιστα καί ἀπαράβλητα τά τῶν θείων λουτρῶν καί φωτισμάτων καί μεταλήψεων μυστήρια· διό καί μικρά τά ἐπί τοῖς κεκοιμημένοις ὠνόμασε· πλήν οὐδέ τούτων ἄξιοι οἱ ἔτι κατηχούμενοι.

Βλαβήσονται γάρ: Ταῦτα ἀκολουθεῖ τοῖς ἐν τῇ πρός Κορινθίους πρώτῃ εἰρημένοις παρά τοῦ Ἀποστόλου περί τῶν ἀναξίως κοινωνούντων· ὧδε δέ καί περιφρονεῖν αὐτούς λέγει τῶν θείων μυστηρίων.

§ 4. Ἡ μέν οὖν εὐχή: Σημείωσαι τί εὔχεται.