140

and the disturbance of the soul, the symbols of human nature. 10.66 Oh, the wonder! They say such things and contend with us, splitting the Churches and tyrannizing. For where is it written that He was in agony and sweated, if not in Luke where it says: "And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground; and behold an angel of the Lord strengthening him"? How do they dare to say these things and then condemn those who dare to narrate them? Is not the contentiousness of such men manifest? 10.67 But passing over this man as well, let us move on to the young Timothy who has now died before him, showing that he too, unwillingly, agrees with our scripture. Thus, he writes, expounding on the same saying, during the Paschal season in Saint Victor, when the passage from Isaiah the prophet was read, which says: "As a sheep he was led to the slaughter and as a lamb before its shearer is dumb," and having mentioned in the exegesis the words, "Father, if it be possible, let this cup pass," saying thus. Of Timothy, on 'Father, if it be possible, let it pass' 10.68 For it is nature always for the soul to be fond of its dwelling place in the body and to be distressed at its departure. And again, in Saint Sarapammon, he cried out: And greater things than these will be given to me by the Father, a resurrection from the dead, a renewal of nature and, instead of corruption, a quickening. Of the same, for the Holy Theophany, on the birthday of Christ, 30 Choiak, indiction 10. 10.69 The Virgin bore a perfect man, without sin. And after a little: Let us be circumcised with Christ, that we may be cleansed with him. And again, in Saint Theodore, 8 Tybi, indiction 10. For through that which is seen he showed the power of that which is hidden. Of the same, in the church of Quirinus, on a Sunday, 22 Pachon, indiction 5, when the Gospel according to John was read, "but Jesus, being wearied from his journey, sat down" 10.70 Therefore, since the same is at once God and man, he confirms both through his works and does not suffer them to be hidden from those who see. For that he is God by nature is shown through the signs, cleansing lepers, giving sight to the blind and strength to the paralyzed and giving life to the dead, and what is greatest—for perhaps prophets also accomplished these things—speaking openly and saying, "I and the Father are one"; but by these, as I said, the magnificence of his divinity is confirmed. 10.71 That he, the same, is also truly man, this he does not wish to be hidden, forestalling those who are sick with fantasy, clearly showing himself subject to passions; and to what passions? Those which through weakness, not through sin, are proper to the flesh, I mean to hunger and to thirst and to sleep and to be weary; for these things, occurring by nature and not by choice, do not impute sin to those who endure them. To these sinless passions, therefore, the Lord said his own flesh was obedient, showing clearly that he became man by nature and in truth, and not in appearance. Of the same, in the temple, at the feast of Pachon 10.72 It is proper to God to work wonders and to command the elements and to make proclamation of things to come, but it is proper to a civilized and social man to honor his parents, to associate with his brothers, and to converse with his disciples and acquaintances. For these reasons our Lord Jesus the Christ, being God from God and having become man for our sake, both demonstrates the power of his divinity and keeps the laws of his humanity, confirming what he was and is through the signs, and showing through his works what he deigned to become. Of the same, on the fortieth day of the Lord's Ascension, 25 Pachon, indiction 9, on the saying from the Gospel according to John which says "it is to your advantage that I go away" 10.73 But let us consider what things were said by him now to his renowned disciples: "It is to your advantage that I go away." For your salvation I have come upon the earth, for your benefit it is good to ascend to heaven.

140

καὶ ψυχῆς ταραχή, τὰ τῆς ἀνθρωπίνης φύσεως σύμβολα. 10.66 Βαβαὶ τοῦ θαύματος. Τοιαῦτα λέγουσι καὶ φιλονεικοῦσι μεθ' ἡμῶν, ἀποσχίζοντες τὰς Ἐκκλησίας καὶ τυραννοῦντες. Ποῦ γὰρ γέγραπται ὅτι ἠγωνία καὶ ἵδρωσεν, εἰ μὴ ἐν τῷ Λουκᾷ ἔνθα λέγει· "Καὶ γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο· καὶ ἐγένετο ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες εἰς τὴν γῆν· καὶ ἰδοὺ ἄγγελος Κυρίου ἐνισχύων αὐτόν"; Πῶς τολμῶσιν αὐτὰ λέγειν καὶ πάλιν καταγινώσκειν τῶν τολμώντων αὐτὰ διηγεῖσθαι; Ἆρ' οὐκ ἔστι πρόδηλος φιλονεικία τῶν τοιούτων; 10.67 Παραδραμόντες δὲ καὶ τοῦτον ἐπὶ τὸν πρὸ αὐτοῦ νῦν τετελευτηκότα νέον Τιμόθεον μετέλθωμεν, δεικνύοντες καὶ τοῦτον ἄκοντα συγκατατιθέμενον τῇ ἡμετέρᾳ γραφῇ. Γράφει τοίνυν εἰς τὸ αὐτὸ ῥητὸν ἐξηγούμενος ἐν τῇ περιόδῳ εἰς τὸ Πάσχα ἐν τῷ Ἁγίῳ Βίκτορι ἀναγνωσθέντος Ἠσαΐου τοῦπροφήτου καὶ λέγοντος· "Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος", καὶ μνησθέντες ἐν τῇ ἐξηγήσει τὸ "Πάτερ, εἰ δυνατόν, παρελθέτω τὸ ποτήριον τοῦτο", λέγων οὕτως. Τιμοθέου εἰς τὸ "Πάτερ, εἰ δυνατόν, παρελθέτω" 10.68 Φύσις γὰρ ἀεὶ ἐμφιλοχωρεῖν τὴν ψυχὴν ἐν τῷ σώματι καὶ δυσχεραίνειν πρὸς ἀποβίωσιν. Καὶ πάλιν, ἐν τῷ Ἁγίῳ Σαραπάμμωνι ἐβόα· Καὶ μείζονα δὲ τούτων δοθήσεταί μοι παρὰ τοῦ Πατρός, ἐκ νεκρῶν ἀνάστασις, φύσεως ἀνακαινισμὸς καὶ ἀντὶ φθορᾶς ζωοποίησις. Τοῦ αὐτοῦ εἰς τὰ Ἅγια Θεοφάνια, εἰς τὴν γενέθλιον τοῦ Χριστοῦ ἡμέραν, Χοιὰκ λʹ, ἰνδ. ιʹ 10.69 Ἔτεκεν ἡ Παρθένος ἄνθρωπον τέλειον, ἀναμάρτητον. Καὶ μετ' ὀλίγα Συμπεριτμηθῶμεν Χριστῷ, ἵνα συγκαθαρθῶμεν αὐτῷ. Καὶ πάλιν, ἐν τῷ Ἁγίῳ Θεοδώρῳ, Τυβὶ ηʹ, ἰνδ. ιʹ ∆ιὰ γὰρ τοῦ φαινομένου ἔδειξε τὴν δύναμιν τοῦ κρυπτομένου. Τοῦ αὐτοῦ ἐν τῇ Κυρίνου ἐκκλησίᾳ, Κυριακῆς οὔσης, Παχῶν κβʹ, ἰνδ. εʹ, ἀναγνωσθέντος τοῦ κατὰ Ἰωάννην Εὐαγγελίου "ὁ δὲ Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο" 10.70 Τοιγαροῦν ἐπειδὴ Θεός ἐστιν ἅμα καὶ ἄνθρωπος ὁ αὐτός, πιστοῦται διὰ τῶν ἔργων ἀμφότερα καὶ λανθάνειν τοὺς ὁρῶντας οὐκ ἀνέχεται. Ὅτι μὲν γὰρ φύσει Θεός τέ ἐστι διὰ τῶν σημείων ἐπιδείκνυται, λεπροὺς καθαιρῶν, φωτίζων τυφλοὺς καὶ παρειμένους ῥωννὺς καὶ τεθνηκόσι διδοὺς ζωήν, καὶ τὸ δὴ μέγιστονταῦτα γὰρ ἴσως καὶ προφῆται κατώρθωσαν, διαρρήδην παρρησιαζόμενος καὶ λέγων· "Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν"· ἀλλὰ τοῖς μέν, ὡς ἔφην, πιστοῦται τὸ μεγαλοφυὲς τῆς θεότητος. 10.71 Ὅτι γε μὴν καὶ ἄνθρωπός ἐστιν ἀληθῶς ὁ αὐτός, οὐδὲ τοῦτο βούλεται λαθεῖν, προανακόπτων τοὺς τὴν φαντασίαν νοσοῦντας, δεικνὺς ἐναργῶς πάθεσιν ὑπουργῶν· καὶ ποίοις πάθεσιν; Ὅσα δι' ἀσθένειαν, οὐ δι' ἁμαρτίαν τῇ σαρκὶ προσῳκείωται, τὸ πεινῆν λέγω καὶ διψῆν καὶ ὑπνοῦν καὶ κοποῦσθαι· ταῦτα γὰρ φύσει καὶ οὐ προαιρέσει συμβαίνοντα ἁμαρτίαν τοῖς ὑπομένουσιν οὐ προστρίβεται. Τούτοις οὖν ὁ Κύριος τοῖς ἀναμαρτήτοις πάθεσιν ἔφησε τὴν ἑαυτοῦ σάρκα πειθαρχεῖν, δεικνὺς σαφῶς ὡς φύσει καὶ ἀληθείᾳ καὶ οὐ δοκήσει γέγονεν ἄνθρωπος. Τοῦ αὐτοῦ ἐν τῷ ἱερῷ, ἐν τῇ ἑορτῇ τῶν Παχῶν 10.72 Θεοῦ μὲν ἴδιον τὸ θαυματουργεῖν καὶ τοῖς στοιχείοις ἐπιτάττειν καὶ τῶν μελλόντων ποιεῖσθαι τὴν προαγόρευσιν, ἀνθρώπου δὲ ἡμέρου καὶ κοινωνικοῦ ἡ πρὸς τοὺς γονεῖς τιμή, ἡ πρὸς τοὺς ἀδελφοὺς συνουσία, ἡ πρὸς τοὺς μαθητὰς καὶ γνωρίμους ὁμιλία. ∆ιά τοι ταῦτα ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστός, καὶ Θεὸς ὢν ἐκ Θεοῦ καὶ δι' ἡμᾶς γεγονὼς ἄνθρωπος, καὶ τὴν τῆς θεότητος ἐπιδείκνυται δύναμιν καὶ τῆς ἀνθρωπότητος φυλάττει τοὺς νόμους, ὅπερ ἦν τε καὶ ἔστι διὰ τῶν σημείων πιστούμενος, καὶ ὃ γενέσθαι κατηξίωσε διὰ τῶν ἔργων ἐπιδεικνύμενος. Τοῦ αὐτοῦ ἐν τῇ τεσσαρακοστῇ τῆς ἀναλήψεως τοῦ Κυρίου ἡμέρᾳ, Παχῶν κεʹ, ἰνδ. θʹ, εἰς τὸ ῥητὸν τοῦ κατὰ Ἰωάννην Εὐαγγελίου τὸ λέγον "συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω" 10.73 Ἀλλ' οἷα καὶ νῦν τὰ παρ' αὐτοῦ πρὸς τοὺς ἀοιδίμους μαθητὰς εἰρημένα κατανοήσωμεν· "Συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω." ∆ιὰ τὴν ὑμῶν σωτηρίαν ἐπὶ τῆς γῆς παραγέγονα, διὰ τὴν ὑμῶν ὠφέλειαν πρὸς τὸν οὐρανὸν ἀνιέναι καλόν.