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to have true and clear manifestations of each other, and their relation to each other unharmed.

(672) CHAPTER 3.

That the holy Church of God is an image of the sensible world alone. And again, that the holy Church of God is a symbol of the sensible world considered in itself

he would say; having the divine sanctuary as heaven, and possessing the comeliness of the nave as earth. And likewise, that the world is a Church: having heaven analogous to a sanctuary, and the earthly adornment to a nave.

CHAPTER 4.

How and in what manner the holy Church of God symbolically represents man; and how she, as a man, is represented by him.

And again, according to another mode of contemplation, he would say that the holy Church of God is a man: having the sanctuary as a soul, the divine altar as an intellect, and the nave as a body; being an image and likeness of man who was made according to the image and likeness of God; and through the nave, as through a body, setting forth moral philosophy; and through the sanctuary, as through a soul, spiritually explaining natural contemplation; and as through the intellect of the divine altar, entering into mystical theology. And conversely, that man is a mystical Church: as through the nave of the body, virtuously brightening the practical part of the soul by the activities of the commandments according to moral philosophy; and as through the sanctuary of the soul, offering to God through reason the principles of sensible things, purely circumcised from matter in the spirit, according to natural contemplation; and as through the altar of the intellect, summoning the much-hymned silence of the unseen and unknown utterance of the Godhead in the innermost sanctuary, by means of another articulate and polyphonous silence; and, as is possible for man, being united to it according to mystical theology; and becoming such as one is likely to be who has been deemed worthy of a visitation of God, and has been marked by His all-brilliant splendors.

CHAPTER 5. How and in what manner again the holy Church of God is an image and type of the soul understood in itself.

And he taught that the holy Church could be an image not only of the whole man, I mean, composed of soul and body in synthesis, but also of the soul itself, contemplated in itself by reason. For he asserted that the soul is universally constituted of an intellectual and a vital power; and that the intellectual power is moved authoritatively according to will, while the vital power remains as it is, non-volitionally according to nature. And again, that of the intellectual power there is both the contemplative and the practical; and the contemplative, he said, is called intellect, while the practical is called reason; and that of the intellectual power (673) the intellect is the motive force, while of the vital power the reason is providentially in charge; and that the one both is and is called wisdom—I mean the intellect, when completely

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ἀληθεῖς καί ἀριδήλους τάς ἀλλήλων ἔχειν ἐμφάσεις, καί τήν ἐπ' αὐταῖς σχέσιν ἀλώβητον.

(672) ΚΕΦΑΛ. Γ´.

Ὅτι καί μόνου τοῦ αἰσθητοῦ κόσμου ἐστίν εἰκών, ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία. Καί αὖθις μόνου τοῦ αἰσθητοῦ κόσμου καθ᾿ ἑαυτόν τήν ἁγίαν τοῦ Θεοῦ Ἐκκλησίαν

εἶναι σύμβολον, ἔφασκεν· ὡς οὐρανόν μέν, τό θεῖον ἱερατεῖον ἔχουσαν· γῆν δέ, τήν εὐπρέπειαν τοῦ ναοῦ κεκτημένην. Ὡσαύτως δέ καί τόν κόσμον ὑπάρχειν Ἐκκλησίαν· ἱερατείῳ μέν ἐοικότα τόν οὐρανόν ἔχοντα· ναῷ δέ, τήν κατά γῆν διακόσμησιν.

ΚΕΦΑΛ. ∆´.

Πῶς τε καί ποίῳ τρόπῳ συμβολικῶς εἰκονίζει τόν ἄνθρωπον ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία· καί αὐτή ὡς ἄνθρωπος ὑπ᾿ αὐτοῦ εἰκονίζεται.

Καί πάλιν κατ᾿ ἄλλον τρόπον θεωρίας, ἄνθρωπον εἶναι τήν ἁγίαν τοῦ Θεοῦ Ἐκκλησίαν ἔλεγε· ψυχήν μέν ἔχουσαν τό ἱερατεῖον· καί νοῦν, τό θεῖον θυσιαστήριον· καί σῶμα, τόν ναόν· ὡς εἰκόνα καί ὁμοίωσιν ὑπάρχουσαν τοῦ κατ᾿ εἰκόνα Θεοῦ καί ὁμοίωσιν γενομένου ἀνθρώπου· καί διά μέν τοῦ ναοῦ, ὡς διά σώματος, τήν ἠθικήν φιλοσοφίαν προβαλλομένην· διά δέ τοῦ ἱερατείου, ὡς διά ψυχῆς, τήν φυσικήν θεωρίαν πνευματικῶς ἐξηγουμένην· καί ὡς διά νοός τοῦ θείου θυσιαστηρίου, τήν μυστικήν θεολογίαν ἐμβαίνουσαν. Καί ἔμπαλιν, Ἐκκλησίαν μυστικήν τόν ἄνθρωπον, ὡς διά ναοῦ μέν τοῦ σώματος, τό πρακτικόν τῆς ψυχῆς ταῖς τῶν ἐντολῶν ἐνεργείαις κατά τήν ἠθικήν φιλοσοφίαν ἐναρέτως φαιδρύνοντα· ὡς δι᾿ ἱερατείου δέ τῆς ψυχῆς τούς κατ᾿ αἴσθησιν λόγους, καθαρῶς ἐν πνεύματι τῆς ὕλης περιτμηθέντας, κατά τήν φυσικήν θεωρίαν διά λόγου τῷ Θεῷ προσκομίζοντα· καί ὡς διά θυσιαστηρίου τοῦ νοός, τήν ἐν ἀδύτοις πλυύμνητον τῆς ἀφανοῦς καί ἀγνώστου μεγαλοφωνίας σιγήν τῆς θεότητος, δι᾿ ἄλλης λάλου τε καί πολυφθόγγου σιγῆς προσκαλούμενον· καί ὡς ἐφικτόν ἀνθρώπῳ, κατά μυστικήν θεολογίαν αὐτῇ συγγινόμενον· καί τοιοῦτον γινόμενον, οἷον εἰκός εἶναι δεῖ τόν ἐπιδημίας ἀξιωθέντα Θεοῦ, καί ταῖς αὐτοῦ παμφαέσιν αἴγλαις ἐνσημανθέντα.

ΚΕΦΑΛ. Ε´. Πῶς καί ποίῳ τρόπῳ πάλιν τῆς ψυχῆς καθ᾿ ἑαυτήν νοουμένης, εἰκών τε καί τύπος ἡ ἁγία τοῦ Θεοῦ Ἐκκλησία.

Καί οὐχ ὅλου μέν τοῦ ἀνθρώπου, τοῦ ἐκ ψυχῆς καί σώματος κατά σύνθεσίν φημι συνεστῶτος, εἰκόνα μόνον εἶναι δύνασθαι τήν ἁγίαν Ἐκκλησίαν ἐδίδασκεν· ἀλλά καί τῆς αὐτῆς ψυχῆς καθ᾿ ἑαυτήν τῷ λόγῳ θεωρουμένης. Ἐπειδή γάρ ἐκ νοερᾶς καί ζωτικῆς δυνάμεως καθολικῶς συνίστασθαι τήν ψυχήν ἔφασκε· καί τῆς μέν νοερᾶς ἐξουσιαστικῶς κατά βούλησιν κινουμένης, τῆς δέ ζωτικῆς κατά φύσιν ἀπροαιρέτως, ὡς ἔχει, μενούσης. Καί πάλιν, τῆς μέν νοερᾶς, εἶναι τό τε θεωρητικόν, καί τό πρακτικόν· καί τό μέν θεωρητικόν, καλεῖσθαι νοῦν ἔλεγε· τό δέ πρακτικόν, λόγον· καί τῆς μέν νοερᾶς δυνάμεως (673) κινητικόν εἶναι τόν νοῦν· τῆς δέ ζωτικῆς προνοητικόν ὑπάρχειν τόν λόγον· καί τόν μέν εἶναί τε καί καλεῖσθαι σοφίαν· φημί δέ τόν νοῦν, ὅταν παντάπασιν