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2. By these things we are especially convicted, being sick with avarice, and sacrificing to mammon.

3. And these things are expressly against the Iconoclasts. But see that the knowledge here is called partial; but the wisdom of God is wholly in the world, as the Theologian says: For He was in the world, and the world was made by Him.

4. Furthermore, each of us, through ignorance being attached to sensible things, proclaims Caesar as king; and to Pilate, that is, to sense perception, betrays the Word to death. In every way they are subject to Caesar and to Herod, he who sins in act, and has come to be in a state of evil. He is a Jew who betrays virtue, making it subject to the state of wickedness; and denying the kingdom of God, is attached to the tyranny of the devil.

5. That from ignorance of God come self-love and gluttony; on account of which we immediately loved the flesh and the world; and unless we get outside of these things through love for God, which is activated toward our neighbor through the keeping of the commandments, we cannot otherwise remain immutable in what is good.

6. All the saints are sojourners, seeing the truth as in mirrors and enigmas. But the Iconoclasts, not accepting to see in mirrors, have completely fallen away from the truth.

7. God stood in the assembly of gods. And behold the power of the angels; and that he who does not believe that the members must be joined to the head, is an unbeliever, and from this is already judged.

8. Who inhabits the land of the Chaldeans; who inhabits Haran of Mesopotamia? Who is transported to the good land, which God promises to give to those who love him?

9. Fr. That both of old before the visitation, and now after the visitation, the Word of God dwells intellectually in us, secretly leading us up to more divine things.

10. (1176) That we too, neglecting divine knowledge, like them are drawn down into slavery to the passions. For Israel underwent the final captivity, having raged against Christ.

11. That every saint is ruddy with beautiful eyes, that is, being rich in practical knowledge.

12. And then, and before, and until today it happens thus. For the mind does not otherwise desert to the passions, unless it wishes to do something without reason.

VARIOUS CHAPTERS BOTH THEOLOGICAL AND ON THE DIVINE ECONOMY

And concerning virtue and vice. (1177)

FIRST HUNDRED. 1. There is one good which is without beginning and above essence, the holy tri-hypostatic

Monad, Father and Son and Holy Spirit; an infinite connaturality of three infinites the principle of being, and how, and what, and of what kind to be ..... For every, ..... of those who think according to nature in no way ..... going out, and is infinitely extended beyond all knowledge of all knowledges.

2. The good which properly is according to essence, is that which has neither beginning, nor end, nor any cause of being in motion. But that which is not so, is not properly being, as having a beginning and

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β΄. Τούτοις μάλιστα ἐλεγχόμεθα, τήν φιλαργυρίαν νοσοῦντες, καί μαμωνᾷ καταθύοντες.

γ΄. Καί ταῦτα κατά τῶν Εἰκονομάχων ἄντικρυς. Ὅρα δέ ὅτι γνῶσις ἡ ἐνταῦθα λέγεται μερική· ἡ δέ τοῦ Θεοῦ σοφία, ὅλη ἐν τῷ κόσμῳ ἐστί, καθ᾿ ὅ Θεολόγος φησίν· Ἐν τῷ κόσμῳ γάρ ἦν, καί κόσμος δι᾿ αὐτοῦ ἐγένετο.

δ΄. Ἔτι καί ἡμῶν ἕκαστος τοῖς αἰσθητοῖς προσκείμενος ἐξ ἀγνοίας, τόν Καίσαρα βασιλέα ἐπιγράφεται· καί τῷ Πιλάτῳ, τῇ αἰσθήσει, προδίδωσι τόν Λόγον εἰς θάνατον. Πάντως δέ μετά Καίσαρος καί τῷ Ἡρώδη ὑπόκεινται, ὁ κατ᾿ ἐνέργειαν ἁμαρτάνων, καί ἐν ἕξει γενόμενος τοῦ κακοῦ. Ἱουδαῖός ἐστι τήν ἀρετήν προδιδούς τῇ ἕξει τῆς κακίας ὑποχείριον· καί τήν μέν τοῦ Θεοῦ βασιλείαν ἀρνούμενος, τοῦ διαβόλου δέ τῇ τυραννίδι προσκείμενος.

ε΄. Ὅτι ἐκ τῆς τοῦ Θεοῦ ἀγνοίας, ἡ φιλαυτία καί τό γαστρίμαργον· δι᾿ ἅ τήν σάρκα καί τόν κόσμον εὐθύς ἠγαπήσαμεν· καί εἰ μή τούτων ἔξω γενώμεθα διά τῆς πρός Θεόν ἀγάπης, τῆς εἰς τόν πλησίον διά τῆς φυλακῆς τῶν ἐντολῶν ἐνεργουμένης, ἄλλως ἄτρεπτοι μένειν ἐν τῷ καλῷ οὐ δυνάμεθα.

στ΄. Πάροικοι πάντες οἱ ἅγιοι, ὡς ἐν ἐσόπτροις καί αἰνίγμασι βλέποντες τήν ἀλήθειαν. Οἱ δέ Εἰκονομάχοι μή παραδεχόμενοι κατιδεῖν ἐν ἐσόπτροις, παντάπασι τῆς ἀληθείας ἀποπεπτώκασι.

ζ΄. Ὁ Θεός ἔστη ἐν συναγωγῇ θεῶν. Καί ὅρα τήν δύναμιν τῶν ἀγγέλων· καί ὅτι ὁ μή πιστεύων χρῆναι πρός τήν κεφαλήν συνῆφθαι τά μέλη, ἄπιστός ἐστι, καί ἐντεῦθεν ἤδη κέκριται.

η΄. Τίς οἰκεῖ τῶν Χαλδαίων τήν γῆν· τίς τήν Χαῤῥάν τῆς Μεσοποταμίας; Τίς πρός τήν γῆν μετάγεται τήν ἀγαθήν, ἥν ἐπαγγέλεται δώσειν τοῖς ἀγαπῶσιν αὐτόν ὁ Θεός;

θ΄. Fr. Ὅτι καί πάλαι πρό τῆς ἐπιδημίας, καί νῦν μετά τήν ἐπιδημίαν, νοητῶς ἐν ἡμῖν ἐνδημεῖ ὁ τοῦ Θεοῦ Λόγος, κρυφίως ἀναφέρων πρός τά θειότερα.

ι΄. (1176) Ὅτι καί ἡμεῖς ἀμελοῦντες τῆς θείας γνώσεως, ὡς ἐκεῖνοι πρός δουλείαν παθῶν καθελκόμεθα. Τήν τελευταίαν γάρ Ἰσραήλ αἰχμαλωσίαν, κατά Χριστοῦ λυττήσας, ὑπέστη.

ια΄. Ὅτι πᾶς ἅγιος, πυῤῥάκης ἐστί μετά κάλλους ὀφθαλμῶν, ἤτοι, τήν ἔμπρακτον γνῶσιν πλουτῶν.

ιβ΄. Καί τότε, καί πρότερον, καί μέχρι σήμερον οὕτω γίνεται. Ἄλλως γάρ πρός τά πάθη ὁ νοῦς οὐκ αὐτομολεῖ, εἰ μή τοῦ λόγου δίχα πράττειν τι βούλοιτο.

ΚΕΦΑΛΑΙΑ ∆ΙΑΦΟΡΑ ΘΕΟΛΟΓΙΚΑ ΤΕ ΚΑΙ ΟΙΚΟΝΟΜΙΚΑ

Καί περί ἀρετῆς καί κακίας. (1177)

ΕΚΑΤΟΝΤΑΣ ΠΡΩΤΗ. α΄. Ἕν ἐστι τό ὑπεράναρχον καί ὑπερούσιον ἀγαθόν, ἡ ἁγία τρισυπόστατος

Μονάς, Πατήρ καί Υἱός καί ἅγιον Πνεῦμα· τριῶν ἀπείρων ἄπειρος συμφυΐα τόν τε τοῦ εἶναι, καί πῶς, καί τί, καί ποῖον εἶναι λόγου ..... Πᾶσαν γάρ, .....τῶν νοούντων τῆς κατά φύσιν οὐδαμῶς .....ἐξιοῦσα, καί πάσης πασῶν γνώσεων ἀπείρως ὑπερεκτείνεται γνώσεως.

β΄. Τό κατ᾿ οὐσίαν κυρίως ὅν ἀγαθόν, ἐστί τό μήτε ἀρχήν, μήτε τέλος, μήτε αἰτίαν τοῦ εἶναι τινά κίνησιν ἔχον. Τό δέ μή οὕτως ἔχον, οὐδέ κυρίως ὄν, ὡς ἀρχήν καί