207

to speak in a definition, it is a simple movement of the mind with desire toward something knowable; whereas research is a simple discernment of reason about something knowable with some conception. But investigation is the cognitive movement of the mind, according to knowledge, toward something knowable with a certain kind, that is, such a kind, of desire; whereas examination is the discernment of reason, according to activity, about something knowable with a certain kind, that is, such a kind, of conception; transferring these definitions to divine things, we say that seeking is the first and simple movement of the mind with desire toward its proper cause; whereas research is the first and simple discernment of reason about its proper cause with some conception. Again, investigation is the cognitive movement of the mind, according to knowledge, toward its proper cause with a certain fervent desire. And examination is the discernment of reason, according to the activity of the virtues, concerning its proper (617) cause, which comes about with a certain prudent and wise conception.

Therefore, the holy prophets also, investigating and examining the salvation of souls, had a fiery and fervent movement of the mind according to desire toward God with knowledge and understanding, and a prudent and wise discernment of reason according to the activity of divine things; imitating them, with knowledge and understanding they investigate the salvation of souls, and examining with prudence and wisdom, they pursue discernment in divine works.

SCHOLIA. α΄. Neither does divine grace, he says, effect illuminations of knowledge, when that which according to natural capacity receives the illumination is not present; nor does the receptive faculty, without the grace that bestows the illumination, effect knowledge.

β΄. He who asks without passion receives the grace of being able to put the virtues into practice; and he who seeks dispassionately, finds the truth in existing things according to natural contemplation; and he who knocks dispassionately on the door of knowledge will enter unhindered into the hidden grace of mystical theology.

γ΄. The mind, he says, is the instrument of wisdom; reason, of knowledge; the full assurance in both, of the faith which consists in both; and of the gift of healing, natural philanthropy. For every divine gift has in us a suitable and fitting receptive instrument, such as a faculty or disposition. For example, he who has made his mind pure from all sensible fantasy receives wisdom; he who has established reason as master of the innate passions, I mean anger and desire, receives knowledge; he who has unshakable full assurance concerning the Divine according to mind and reason, receives the faith that can do all things; and he who has perfected natural philanthropy, after the complete annihilation of self-love, receives the gifts of healing.

δ΄. The sensible light, clearly. ε΄. The spiritual light, clearly. στ΄ Of those, that is, who are moved toward God. ζ΄. The principle of being, he says, implies God as a natural beginning; and the principle of well-being implies God as the end, toward which everyone who yearns to fashion his desire toward God strives according to his will; of which the unity is the principle of well-being which comes by grace, and which implies God, who is by nature superior to every beginning and end, making those who by nature have a beginning and an end to be without beginning and without end by grace.

η΄. The transformation according to grace in quality toward deification is an egress from those things that are naturally circumscribed by a beginning and an end.

θ΄. A mystical, demonstrative indication of the judgment to come. ι΄. (620) First, he says, one seeks by choice to put sin to death, and choice to sin; and thus one researches how and in what manner one must put these to death

207

ἐν ὅρῳ περιλαβών εἴπω, ἁπλῆ τοῦ νοός πρός τι γνωστόν μετ᾿ ἐφέσεως κίνησις· ἐρεύνησις δέ ἐστιν ἁπλῆ τοῦ λόγου περί τι γνωστόν μετά τινος ἐννοίας διάκρισις. Ἐκζήτησις δέ ἐστιν ἡ κατ᾿ ἐπιστήμην τοῦ νοός γνωστική πρός τι γνωστόν μετα ποιᾶς, ἤγουν τοιᾶςδε ἐφέσεως κίνησις· ἐξερεύνησις δέ ἐστιν, ἡ τοῦ λόγου κατ᾿ ἐνέργειαν περί τι γνωστόν μετά ποιᾶς, ἤγουν τοιᾶςδε ἐννοίας διάκρισις· οὕς τινας ὅρους ἐπί τά θεῖα μεταφέροντες, φαμέν, ὅτι ζήτησίς ἐστιν ἡ τοῦ νοῦ πρώτη τε καί ἁπλῆ πρός τήν ἰδίαν αἰτίαν μετ᾿ ἐφέσεως κίνησις· ἐρεύνησις δέ ἐστιν, ἡ πρώτη καί ἁπλῆ τοῦ λόγου περί τήν ἰδίαν αἰτίαν μετά τινος ἐννοίας διάκρισις. Ἐκζήτησις δέ πάλιν ἐστίν, ἡ τοῦ νοῦ κατ᾿ ἐπιστήμην γνωστική πρός τήν ἰδίαν αἰτίαν μετά τινος ζεούσης ἐφέσεως κίνησις. Ἐξερεύνησις δέ ἐστιν, ἡ τοῦ λόγους κατ᾿ ἐνέργειαν τῶν ἀρετῶν περί τήν ἰδίαν (617) αἰτίαν μετά τινος ἔμφρονος καί σοφῆς ἐννοίας γινομένη διάκρισις.

Οὐκοῦν καί οἱ ἅγιοι προφῆται περί τῆς σωτηρίας τῶν ψυχῶν ἐκζητήσαντές τε καί ἐξερευνήσαντες, διάπυρον εἶχον καί ζέουσαν μετ᾿ ἐπιστήμης καί γνώσεως πρός τόν Θεόν τήν τοῦ νοῦ κατ᾿ ἔφεσιν κίνησιν, καί ἔμφρονα καί σοφήν τήν τοῦ λόγου κατά τήν ἐνέργειαν τῶν θείων διάκρισιν οὕς οἱ μιμούμενοι μετά γνώσεως καί ἐπιστήμης τήν τῶν ψυχῶν ἐκζητοῦσι σωτηρίαν καί μετά φρονήσεως καί σοφίας ἐξερευνῶντες, μετέρχονται τήν ἐν τοῖς θείοις ἔργοις διάκρισιν.

ΣΧΟΛΙΑ. α΄. Οὔτε ἡ θείας χάρις φησίν ἐνεργεῖ φωτισμούς γνώσεως, οὐκ ὄντος τοῦ κατά

δύναμιν φυσικήν δεχομένου τόν φωτισμόν· οὔτε μή τό δεκτικόν δίχα τῆς χορηγούσης χάριτος τόν φωτισμόν ἐνεργεῖ γνώσεως.

β΄. Ὁ δίχα πάθους αἰτῶν λαμβάνει τήν τοῦ ἐνεργεῖν δύνασθαι χάριν κατά τήν πρᾶξιν τάς ἀρετάς· καί ὁ ζητῶν ἀπαθῶς, εὑρίσκει κατά τήν φυσικήν θεωρίαν τήν ἐν τοῖς οὖσιν ἀλήθειαν· καί ὁ κρούων ἀπαθῶς τήν θύραν τῆς γνώσεως, ἀκωλύτως εἰς τήν ἀπόκρυφον τῆς μυστικῆς θεολογίας εἰσελεύσεται χάριν.

γ΄. Ὁ νοῦς σοφίας ὄργανόν φησιν· ὁ λόγος, γνώσεως· ἡ κατ᾿ ἄμφω πληροφρία, τῆς κατ᾿ ἄμφω συνισταμένης πίστεως· τοῦ δέ τῶν ἰαμάτων χαρίσματος, ἡ φυσική φιλανθρωπία. Πᾶν γάρ χάρισμα θεῖον, ἐπιτήδειον ἐν ἡμῖν ἔχει καί προσφυές ὥσπερ δύναμιν ἤ διάθεσιν ὄργανον δεκτικόν. Οἷον ὁ τόν νοῦν πάσης αἰσθητῆς φαντασίας ποιήσας καθαρόν, δέχεται σοφίαν· ὁ δέ τόν λόγον τῶν ἐμφύτων παθῶν, θυμοῦ λέγω καί ἐπιθυμίας, καταστάσας ∆εσπότην, δέχεται γνῶσιν· ὁ δέ τήν κατά νοῦν καί λόγον περί τό Θεῖον ἀσάλευτον πληροφορίαν ἔχων, τήν πάντα δυναμένην δέχεται πίστιν· ὁ δέ τήν φυσικήν κατορθώσας φιλανθρωπίαν, μετά τήν τελείαν τῆς φιλαυτίας ἀναίρεσιν, ἰαμάτων δέχεται χαρίσματα.

δ΄. Τό αἰσθητόν φῶς δῆλον ὅτι. ε΄. Τό πνευματικόν φῶς δῆλον ὅτι. στ΄ Τῶν πρός Θεόν, δηλονότι κινουμένων. ζ΄. Ὁ τοῦ εἶναι λόγος τόν Θεόν ὡς ἀρχήν φυσικήν ἐπιφέρεται, φησίν· καί ὁ τοῦ

εὖ εἶναι λόγος, τόν Θεόν ὡς τέλος, πρός ὅν ἐπείγεται γνωμικῶς, πᾶς ὁ τήν ἔφεσιν εἰς Θεόν ἀναπλάσαι γλιχόμενος· ὧν ἑνότης ἐστίν, ὁ τοῦ εὖ εἶναι λόγος κατά χάριν παραγινόμενος, καί τόν Θεόν ἐπιφερόμενος, τόν πάσης ἀρχῆς καί τέλους κατά φύσιν ἀνώτερον, ποιοῦντα τούς ἀρχήν ἔχοντας κατά φύσιν καί τέλος ἀνάρχους κατά χάριν καί ἀτελευτήτους.

η΄. Ἡ κατά χάριν ἐν τῷ ποιῷ πρός θέωσιν μεταποίησις, ἔκβασις τῶν ἀρχῇ τε καί τέλει φυσικῶς περιγεγραμμένων ἐστί.

θ΄. Ἔμφασις μυστικά τῆς ἐσομένης κρίσεως ἀποδεικτική. ι΄. (620) Πρῶτόν τις ζητεῖ, φησί, τῇ προαιρέσει νεκρῶσαι τήν ἁμαρτίαν, καί τήν

προαίρεσιν τῇ ἁμαρτίᾳ· καί οὕτως ἐρευνᾷ, πῶς δεῖ καί ποίῳ τρόπῳ νεκρῶσαι ταύτας