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man, so also the soul of Jesus. Sometimes we say the soul of Jesus is that which he assumed, and at other times the soul of Jesus is that which was made his own, in the sense in which it is said: "All souls are mine." And if all are the Savior's, so is each one. Since: Does the soul of the saints then sin? -The soul of the saints is said to sin thus, when it is in a state of pre-passion. And we have often used that example that: if a soiled garment receives some stain from a touch, it is not seen at all. But if you take for me a completely clean garment that has just come from the fuller's, even if you touch it, it is said to have been stained. Since: Does the body not come to be in sin? -My soul comes to be in pre-passion; for "he began to be greatly amazed and to be distressed." From this are refuted those who attribute to Jesus the appetitive faculty, which is called irrational. The irrational animal can begin to be amazed, but not to be distressed; for to be distressed is foreign to an animal. From being distressed and being amazed they attributed the beginning to him. But the beginning is not that which is after the pre-passion; for example, the passion is not the beginning, but the pre-passion itself. And in another psalm, it is said: "my helper; I shall not be moved greatly." Since: What is it to be distressed? -It is the grief of a rational being together with the pondering of the causes of the grief. 7 and he went in to see, he spoke in vain. Concerning Judas, then, he says: if ever "he went in to see, he spoke in vain"; as I said just now, that he who has something more concerning other discourses has something more than other men, so also Judas had something more than other traitors; for he had been helped for a long time and had a remnant and spark of instruction. Therefore he often went in to Jesus, as also to be found at the Passover meal, but "he spoke in vain" when he said: "Rabbi," and kissed him. He says: "What you are doing, do quickly." He showed words of honor towards Jesus. But he spoke them in vain; for he said them in order to point him out to those who had come to arrest him, not in order to truly show reverence to the teacher as he had done before. Therefore, all things that are not truly done according to reason are reported in vain. 7 his heart gathered iniquity to itself. Even if his heart gathered iniquity, it was not for another but for himself. "What are you willing to give me, and I will deliver him to you." His heart gathered iniquity to do when he gave his heart to the devil; "and after the morsel, the devil entered into him." Therefore Judas has committed iniquity. It was iniquitous to betray Jesus, to be found an enemy of the teacher who had helped him so much. This iniquity, therefore, which he gathered, thinking that he would subject his teacher to death, he gathered for himself; for it did not touch him. Therefore he rose from the dead, and all their endeavors ····· ····· ····· ·· greatness was shown forth. 7 he went out and spoke. This happened ····· ····· ····· ····· ····· · and with some honor he approached whether "he went out"-his heart concerning ····· ····· ····· ····· ····· · to those who came for the arrest of Jesus, that: "This is he, seize him." "he went out ····· ····· ····· ····· ····· · and he went out. For some are accustomed to say that he is neither outside nor inside. Finally ····· ····· ····· ····· ····· · that he betrayed Jesus. "But seeing," it says, "that he was condemned, he went and hanged himself." ····· ····· ····· ····· ··το· "seeing that Jesus was condemned" by Pilate, he repented greatly, "and went and hanged himself." ····· ····· ···· "having seen that he himself was condemned" when such a great teacher was betrayed, 294 ····· ····· ····· ····· ····· ····· betrayed, and going away, he ended his life by hanging. 8 all my enemies were whispering against me. None of them spoke against me with boldness. And so you find the Jews seeking how they might take him by stealth, and they were whispering to Judas, and he to them; for he did not enter a synagogue and cry this out: "What are you willing to give me, and I will deliver him to you." For those very ones not

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ἄνθρωπον, οὕτω καὶ ψυχὴν Ἰησοῦ. ὁτὲ μὲν λέγομεν ψυχὴν Ἰησοῦ αὐτὴν ἣν ἀνείληφεν, ὁτὲ δὲ ψυχὴν Ἰησοῦ οὕτως τὴν οἰκειωθεῖσαν αὐτῷ, καθ' ὃ σημαινόμενον λέγεται· "αἱ ψυχαὶ πᾶσαι ἐμαί εἰσιν". εἰ δὲ πᾶσαι τοῦ σωτῆρός εἰσιν, καὶ ἑκάστη. ἐπερ · ἡ τῶν ἁγίων οὖν ψυχὴ ἁμαρτάνει; -ἡ τῶν ἁγίων οὖν ψυχὴ ἁμαρτάνειν̣ λέγεται οὕτω, ὅταν γένηται ἐν προπαθείᾳ. καὶ πολλάκις ἐκείνῳ τῷ παραδείγματι κεχρήμεθα ὅτι· τὸ ῥυπωθὲν ἱμάτι̣ον ἐὰν λάβῃ τινὰ μολυσμὸν ἀπὸ θίξεως, οὐδὲ φαίνεται ὅλως. ἐὰν δέ μοι λάβῃς ὁλοκάθαρον ἱμάτιον ευ᾿̣θ̣έως ἐκ γναφείου ἐλθόν, κἂν ψαύσῃς αὐτοῦ, λέγεται μεμολύνθαι. ἐπερ · τὸ σῶμα οὐ γίνεται ἐν ἁμαρτίᾳ; -ἡ ψυχή μου γ̣ίνεται ἐν π̣ροπα̣θείᾳ· "ἤρξατο" γοῦν "θαμβεῖσθαι καὶ ἀ δημονεῖν". ἐντεῦθεν ἐλέγχονται οἱ ὀρεκτικὴν δύναμιν τὴν λεγ̣ομε´̣νην̣ ἄλογον προσάπτοντες τῷ Ἰησοῦ. τὸ ἄλογον ζῷον δύναται μὲν ἄρξασθαι τοῦ θ̣αμβεῖσθαι, οὐ μὴν ἀδημονεῖν̣· ξένον γάρ ἐστιν ζῴου τὸ ἀδημονεῖν. ἀπὸ τοῦ ἀδημονεῖν καὶ τοῦ θαμβεῖσθαι τὴν ἀρχὴν αὐτῷ προσῆψαν. οὔκ ἐστιν̣ δὲ ἀρχὴ ἡ μετὰ τὴν προπάθειαν· οἷον τὸ πάθος οὔκ ἐστιν ἀρχή, ἀλλ' ἡ πρ̣οπάθεια αὐτή. καὶ ἐν ἄλλῳ γοῦν ψαλμῷ λέγεται· "ἀντιλήμπτωρ μου· οὐ μὴ σαλευθῶ ἐπὶ πλεῖον". ἐπερ · τὸ ἀδημονεῖν τί ἐστιν̣; -λύπη ἐστὶν λογικοῦ μετὰ τοῦ ἀναπολεῖν τὰ αἴτια τῆς λύπης. 7 καὶ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει. περὶ τοῦ Ἰούδα λοιπο`̣ν λέγει· εἴ ποτε "εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει"· ὡς ἔλεγον ἀρτίως, ὅτι ὁ ἔχων τι πλέον περὶ ἄλλους λόγους ἔχει τι πλέον τῶν ἄλλων ἀνθρώπων, οὕτω καὶ ὁ Ἰούδας εἶχέ τι πλέον τῶν ἄλλων προδοτῶν· ὠφέλητο γὰρ πολλῷ χρόνῳ καὶ εἶχεν ἐνκατάλειμμα καὶ ζώπυρον τῆς παιδεύσε̣ως. εἰσήρχετο οὖν πολλάκις πρὸς τὸν Ἰησοῦν, ὡς καὶ ἐν τῷ συνσιτίῳ εὑρεθῆναι τοῦ πάσχα, ἀλλὰ "μάτην ἐλάλει" ὅτε ἔλεγεν ὅτι· "ῥαββί", καὶ ἐφίλησεν αὐτ̣όν̣. λέγει· "ὃ ποιεῖς, ποίησον ἐν τάχει". ῥήματα τιμῆς ἐνέφαινεν πρὸς τὸν Ἰησοῦν. μάτην δὲ ἐλάλει αὐτά· ἵνα δείξῃ γὰρ αὐτὸν τοῖς ἐληλυθόσιν ἐπὶ συνλήμψει αὐτοῦ, εἴρηκεν αὐτά, οὐχ ἵνα τῷ ὄντι τὸ σέβας ἐνφανίσῃ το`̣ πρὸς τὸν διδάσκαλον ὡς πρότερον ἐποίει. πάντα οὖν τὰ μὴ κατὰ λόγον ἀληθ̣ῶς γινόμενα μάτην ἀπαγγέλ λεται. 7 ἡ καρδία αὐτοῦ συνήγαγεν ἀνομίαν ἑαυτῷ. εἰ καὶ συνήγαγε̣ν̣ ἀνομίαν ἡ καρδία αὐτοῦ, ἀλλ' οὐκ ἄλλῳ ἢ ἑαυτῷ. "τί μοι θέλετε δοῦναι, κἀγὼ παραδίδωμι ὑμῖν αὐτόν". συνήγαγεν ἀνομίαν ἡ καρδία αὐτοῦ ποιε̣ῖν ὅτε ἔδωκεν τὴν καρδίαν τῷ διαβόλῳ· "καὶ εἰσῆλθεν μετὰ τὸ ψωμίον ὁ διάβολος εἰς αὐτόν". ἀνομίαν οὖν πεποίηκεν ὁ Ἰούδας. ἄνομον ἦν τὸ προδοῦναι τὸν Ἰησοῦν, τὸ ἐχθρὸν τοῦ διδασκάλου τοῦ τοσαῦτα ὠφ̣ελήσαντος αὐτὸν εὑρεθῆναι. ταύτην οὖν τὴν ἀνομίαν, ἣν συνῆγεν νομίζων ὅτι περιβαλεῖ θανάτῳ τὸν διδάσκαλον αὐτοῦ, ἑαυτῷ συνηγ̣ίοχεν· οὐχ ἥψατο γὰρ ἐκείνου. ἀνέστη οὖν ἐκ νεκρῶν, καὶ πάντα τὰ ἐκείνων σπ̣ουδάσματα ····· ····· ····· ·· μεγαλειότης ἀνεδείχθη. 7 ἐξεπορεύετο ἔξω καὶ ἐλάλει. τοῦτο ἐγίνετο ····· ····· ····· ····· ····· · καὶ μετά τινος τιμῆς προσήρχετο εἴτ' "ἐξήρχετο ἔξω"-ἡ καρδία αὐτοῦ περὶ τ····· ····· ····· ····· ····· · ἐλθοῦσιν ἐπὶ συνλήμψει τοῦ Ἰησοῦ ὅτι· "οὗτός ἐστιν, κρατήσατε αὐτόν". "ἐξεπορεύετο ····· ····· ····· ····· ····· · καὶ ἐξεπορεύετο. εἰώθασιν γοῦν τινες λέγειν ὅτι οὐδὲ ἔξω οὐδε`̣ ἐ´̣σω ε᾿̣στίν. τέλος ····· ····· ····· ····· ····· · ὅτι προδέδωκεν τὸν Ἰησοῦν. "εἰδὼς" δέ, φησίν, "ὅτι κατεκρίθ̣η, ἀπελθὼν ἀπήγξατο". ····· ····· ····· ····· ··το· "εἰδὼς ὅτι κατεκρίθη" Ἰησοῦς ὑπὸ τοῦ Πιλάτου, μετεμελήθη πάνυ, "καὶ ἀπελθὼν ἀπήγξατο". ····· ····· ···· "ἑωρακὼς ὅτι κατεκρίθη" αὐτὸς προδοθέντος τοῦ τηλικούτο̣υ διδασκάλο̣υ, 294 ····· ····· ····· ····· ····· ····· προδέδωκεν, καὶ ἀπελθὼν τὸ ζῆν ἀνχόνῃ προσαπέρηξεν. 8 κατ' ἐμοῦ ἐψιθύριζον πάντες οἱ ἐχθροί μου. οὐδεὶς αὐτῶν μετὰ παρρησίας κατ' ἐμοῦ ἐλάλει. καὶ τοὺς Ἰουδαίους οὖν εὑρίσκεις ζητοῦντας, πῶς λάθρα αὐτὸν λάβωνται, καὶ ἐψιθύριζον πρὸς τὸν Ἰούδα, καὶ αὐτὸς πρὸς αὐτούς· μὴ γὰρ ἐν συναγωγῇ εἰσελθὼν ἀνεβόησεν τοῦτο̣· "τί μοι θέλετε δοῦναι, κἀγὼ ὑμῖν αὐτὸν παραδώσω". αὐτοὶ γοῦν ἐκεῖνοι οὐχ