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to Jerusalem, the heavenly city of the living God. 5.45 The olives thus rendered, and their new plants, have their plantation in the mount of Olives towards the east, to be transplanted into the paradise which God planted in Eden, eastward. And what is reported is not strange; for if the repentant thief, having confessed the Savior as king, heard from Him, "Today you will be with me in paradise," how much more will those receive such a promise, who have lived their whole life, or the greater part of it, in such a way as to say with boldness: "For our citizenship is in heaven," and again, "Groaning on earth, we have our citizenship in heaven." 5.46 To this blessed plantation for uplifting must also be assigned the wild olive tree grafted into the holy root and richness so as to become a good olive tree, so as to ... say with the same boldness as the psalmist: "But I am like a fruitful olive tree in the house of God," while the branches broken off through unbelief—these are the Jews who killed the Lord—are found in the sea, that is, in the surging and saltiness of the affairs of the world, where there is a great chasm. 5.47 In agreement with the Apostle, also in Jeremiah, concerning the branches that were broken off, God, addressing the synagogue from the circumcision, says: "What has the beloved done in my house? An abomination. Shall vows and holy flesh take away your wickedness from you, or will you escape in these things?" When He who sees in secret had rebuked the one who had committed an abomination in his house, the divine word says to her: "The Lord called your name a leafy olive tree, fair in appearance; your branches have become useless." For how have they not become useless branches, who were broken off by their own unbelief, especially having passed over into the storm of life, in which are high waves and a multitude of salty and bitter waters. 5.48 In addition to the unbelieving branches having come into the sea, they were also torn down into a most violent chasm. Concerning this city, harmed by itself—I mean the Jewish one—it is said also in another prophet, and this is Micah, by God: "I will tear down her stones into a chasm, and I will uncover her foundations." 5.49 Since these gloomy things have come upon the wretched synagogue of the Jews, let it be our endeavor, we who have believed in the Savior, to become a fruitful olive tree in the house of God and toward the east in the mount of Olives, that we may also be transplanted into the divine paradise by the grace of God, becoming imitators of Christ, about whom it is written: "Behold a man, the East is his name." 5.50 Zach. XIV, 4-5: And half of the mountain shall incline to the north, and half of it to the south. And the valley of my mountains shall be blocked, and the valley of the mountains shall be joined as far as Azal, as it was blocked in the days of the earthquake in the days of Uzziah king of Judah. 5.51 Half, it says, of the mountain—of Olives, clearly—will incline to the north, which declines to the sea and the chasm, while the remaining half reaches to the south. 5.52 What the north and the south are, it is possible to learn from the Song of Songs, with the Church, adorned as a bride for her own bridegroom, saying: "Awake, O north wind, and come, O south; blow upon my garden, that its spices may flow out." 5.53 The north wind in these passages is the evil power, or rather Satan himself, while the south wind is addressed as the Savior, being the bridegroom himself. Since, therefore, when the aforementioned north wind, being very cold, is present, the flow of the divine spices is hindered, the pores closing because they have been condensed by the coldness of the north wind, which is also harsh, the bride drives it away from herself and calls upon the south wind, so that, with the spiritual pores being opened by its warmth, the spices may flow out, about which it was said to the bridegroom by the spiritual spouse: "The fragrance of your ointments is above all spices." I said that the ... has warmth and a sense of smell

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Ἰερουσαλὴμ τῇ ἐπουρανίῳ οὔσῃ πόλει τοῦ ζῶντος Θεοῦ. 5.45 Αἱ οὕτως ἀποδοθεῖσαι ἐλαῖαι καὶ τὰ νεόφυτα αὐτῶν ἐν τῷ ὄρει τῶν ἐλαιῶν πρὸς τῇ ἀνατολῇ τὴν φυτείαν ἔχουσιν, μεταφυτευθησόμεναι εἰς τὸν παράδεισον ὃν ὁ Θεὸς ἐφύτευσεν ἐν Ἐδὲμ κατὰ ἀνατολάς. Καὶ οὐ παράδοξον τὸ ἀπαγγελλόμενον· εἰ γὰρ ὁ μετανοήσας λῃστής, ὁμολογήσας βασιλέα τὸν Σωτῆρα, ἤκουσεν ὑπ' αὐτοῦ· «Σήμερον ἔσῃ μετά μου ἐν τῷ παραδείσῳ», πῶς οὐ πολλῷ πλέον δέξονται τὴν τοιαύτην ὑπόσχεσιν οἱ τὸν πάντα βίον αὐτῶν ἢ τὸν πλείονα οὕτω πολιτευσάμενοι, ὡς φάναι μετὰ παρρησίας· «Ἡμῶν γὰρ πολίτευμα ἐν οὐρανοῖς ὑπάρχει», καὶ πάλιν· «Ἐπὶ γῆς στενάζοντες τὸ πολίτευμα ἐν οὐρανοῖς ἔχομεν.» 5.46 Εἰς τὴν μακαρίαν ταύτην πρὸς ἀναγωγὴν φυτείαν τακτέον καὶ τὴν ἐγκεντρισθεῖσαν ἀγριελαίαν̣ εἰς τὴν ἁγίαν ῥίζαν καὶ πιότητα ἐπὶ τὸ καλλ̣ιέλαιον γενέσθαι, ὡς τὴν αὐτὴν παρρησίαν τῷ ὑμνῳδῷ ····σαμένην φάναι· «Ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ», τῶν ἐκκλασθέντων κλάδων δι' ἀπιστίαν, οὗτοι δ' εἰσὶν οἱ Ἰουδαῖοι οἱ κυριοκτονήσαντες, εἰς τὴν θάλατταν εὑρισκομένων, δηλαδὴ τῷ κλύδωνι καὶ ἁλμυρίδι τῶν τοῦ κόσμου πραγμάτων, ἔνθα σφόδρα χάος ἐστίν. 5.47 Συνῳδὰ τῷ Ἀποστόλῳ καὶ ἐν Ἰερεμίᾳ περὶ τῶν ἐκκλασθέντων κλάδων ὁ Θεὸς ἀποτεινόμενος πρὸς τὴν ἐκ περιτομῆς συναγωγήν φησιν· «Τί ἡ ἠγαπημένη ἐν τῷ οἴκῳ μου ἐποίησεν βδέλυγμα; Μὴ εὐχαὶ καὶ κρέα ἅγια ἀφαιροῦσιν τὴν κακίαν ἀπὸ σοῦ, ἢ ἐν τούτοις διαφεύξει;» Ἐλέγξαντος τοῦ τὸ κρυπτὸν ὁρῶντος τὴν ἐν τῷ οἴκῳ αὐτοῦ ποιήσασαν βδέλυγμα, ὁ θεῖος λόγος λέγει πρὸς αὐτήν· «Ἐλαίαν εὔσκιον τῷ εἴδει ἐκάλεσεν Κύριος τὸ ὄνομά σου· ἠχρεώθησαν οἱ κλάδοι σου.» Πῶς γὰρ οὐκ ἀχρεῖοι κλάδοι γεγένηνται οἱ ἐκκλασθέντες τῇ ἑαυτῶν ἀπιστίᾳ, μάλιστα μεταβεβηκότες εἰς τὴν τοῦ βίου ζάλην, ἐν ᾗ τρικυμίαι καὶ πλῆθος ἁλμυρῶν καὶ πικρῶν ὑδάτων. 5.48 Πρὸς τῷ εἰς τὴν θάλατταν γεγονέναι τοὺς ἀπιστήσαντας κλάδους, καὶ σφοδροτάτῳ χάει κατεσπάσθησαν. Περὶ ταύτης τῆς βλαβείσης παρ' ἑαυτὴν πόλεως λέγεται-τῆς ἰουδαϊκῆς φημι- καὶ ἐν ἑτέρῳ προφήτῃ, Μιχαίας δ' ἐστὶν οὗτος, ὑπὸ τοῦ Θεοῦ· «Κατασπάσω εἰς χάος τοὺς λίθους αὐτ̣ῆς καὶ τὰ θεμέλια αὐτῆς ἀποκαλύψω.» 5.49 Τ̣ούτων τ̣ῶν σκυθρωπῶν ἐπελθόντων τῇ ἀθλίᾳ τῶν Ἰουδαίων συναγωγῇ, σπουδαστέον ἡμ̣ῖν ἔστω τοῖς πιστεύσασι τῷ Σωτῆρι ἐλαία κατάκαρπος γενέσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ καὶ πρὸς ἀνατολὴν ἐν τῷ ὄρει τῶν ἐλαιῶν, ἵνα καὶ εἰς τὸν θεῖον παράδεισον χάριτι Θεοῦ μετατεθῶμεν, μιμηταὶ γινόμενοι τοῦ Χριστοῦ, περὶ οὗ γέγραπται· «Ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ.» 5.50 Zach. XIV, 4-5: Καὶ κλινεῖ τὸ ἥμισυ τοῦ ὄρους πρὸς βορρᾶν̣ καὶ τὸ ἥμισυ αὐτοῦ πρὸς νότον. Καὶ ἐμφραχθήσεται φάραγξ ὀρέων μου, καὶ ἐγκολληθήσεται φάραγξ ὀρέων ἕως Ἀσαὴλ καθὼς ἐνεφράγη ἐν ταῖς ἡμέραις τοῦ σεισμοῦ ἐν ἡμέραις Ὀζίου βασιλέως Ἰούδα. 5.51 Τὸ ἥμισυ, φησίν, τοῦ ὄρους-τῶν ἐλαιῶν δηλονότι- κλιθήσεται πρὸς βορρᾶν τοῦ ἀποκλίνοντος εἰς τὴν θάλασσαν καὶ τὸ χάος, τοῦ λοιποῦ ἡμίσεως πρὸς τὸν νότον φθάσαντος. 5.52 Τίς ὁ βορρᾶς καὶ ὁ νότος, ἐκ τοῦ Ἄισματος τῶν Ἀισμάτων ἔστι μαθεῖν, τῆς νυμφοστοληθείσης Ἐκκλησίας τῷ ἑαυτῆς νυμφίῳ λεγούσης· «Ἐξεγέρθητι, βορρᾶ, καὶ ἔρχου, νότε, διάπνευσον κῆπόν μου καὶ ῥευσάτωσαν ἀρώματά μου.» 5.53 Βορέας ἐν τούτοις ἡ πονηρὰ δύναμις, μᾶλλον δὲ αὐτὸς ὁ Σατανᾶς, νότος δ' ὁ Σωτὴρ αὐτὸς ὢν ὁ νυμφίος προσαγορεύεται. Ἐπεὶ τοίνυν, παρόντος τοῦ ἀποδοθέντος βορέα ψυχροτάτου ὄντος, ἡ ῥοὴ τῶν θείων ἀρωμάτων κωλύεται, μυο´̣ντων τῶν πόρων διὰ τὸ πεπυκνῶσθαι ἐκ τῆς ψυχρότητος τοῦ βορέα καὶ σκληροῦ τυγχάνοντος, ἐλαύνει τοῦτον ἀφ' ἑαυτῆς ἡ νύμφη καὶ τὸν νότον προσκαλεῖται, ἵνα, τῇ θέρμῃ αὐτοῦ ἀραιωθέντων τῶν νοητῶν πόρων, ῥεύσῃ τὰ ἀρώματα περὶ ὧν εἴρηται πρὸς τὸν νυμφίον πρὸς τῆς πνευματικῆς συζύγου· «Ὀσμ̣ὴ μύρων σου ὑπὲρ πάντα τὰ ἀρώματα.» Θέρμην ἔχειν καὶ ὀσφραντικὸν εἶπον τὸν