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the so-called brother, with respect to the form of involuntary temptations, teaching that those who strive for the truth should not shrink back, to say, Consider it all joy, my brothers, when you fall into various temptations, that is, involuntary and unwelcome ones, and temptations productive of labors. And they show clearly, on the one hand, the Lord, by adding, But deliver us from the evil one; and on the other hand, the great James, Knowing that the testing of your faith produces endurance; but let endurance have its perfect work, that you may be perfect and complete, lacking in nothing.

τέσσ. ἀνοικ. γ΄. (1301) The Lord teaches us to pray to be delivered from voluntary temptations, as being of the flesh, indeed, of pleasure; but of the soul, productive of pain; but the great James exhorts us to rejoice in involuntary temptations, as taking away pleasure from the flesh, and pain from the soul.

τέσσ. ἀνοικ. δ΄. He is perfect, who fights against voluntary temptations through self-control, and endures involuntary temptations through patience; and he is complete, who accomplishes both practice with knowledge, and contemplation not without practice.

τέσσ. ἀνοικ. ε΄. Since both pain and pleasure are divided between soul and sense-perception, he who procures the pleasure of the soul, and accepts the pain of sense-perception with patience, becomes approved and perfect and complete; approved, on the one hand, through the experience of opposites according to sense-perception; perfect, on the other hand, as one who unyieldingly fights against both pleasure and pain according to sense-perception through self-control and patience; and complete, as one who preserves unharmed the states which are at war with the contrary dispositions of sense-perception, in the stability of sameness according to reason; I mean practice and contemplation, being connected to one another, and neither being separated from the other; but practice revealing the knowledge of contemplation through its ways; and contemplation, no less than reason, being armed with the virtue of practice.

τέσσ. ἀνοικ. στ΄. He who has experienced the pain and pleasure of the flesh, may be called approved; as one who has experienced the ease and difficulty of things concerning the flesh. But he is perfect, who has wrestled down the pleasure and the pain of the flesh by the power of reason; and he is complete, who has kept the states related to practice and contemplation unchangeable through the intensity of his longing for God.

τέσσ. ἀνοικ. ζ΄. Of pain according to the soul, there is a twofold manner; the one, consisting in one's own transgressions; the other, in the transgressions of others. And the cause of such pain is clearly the pleasure according to sense-perception of the one who is pained, or of those on account of whom he is pained. For according to the precise account, there is almost no sin at all among men, which does not have as the beginning of its own genesis the soul's irrational relation to sense-perception for the sake of pleasure. And the cause of pleasure according to the soul is manifestly, the pain according to sense-perception of the one who is pleased and rejoices in his own or others' virtues. For according to the precise account, there is almost no virtue among men, which does not have as the beginning of its own genesis the soul's reasoned aversion from sense-perception.

τέσσ. ἀνοικ. η΄. Without the soul's impassioned relation to sense-perception, there is absolutely no sin among men; and for every pain that arises according to the soul, a pleasure of the flesh precedes it.

τέσσ. ἀνοικ. θ΄. The true genesis of virtue is the soul's voluntary alienation from the flesh; and he who tames the flesh with voluntary labors gladdens the soul spiritually.

ρ΄. (1304) When the soul, for the sake of virtue, has acquired an aversion to sense-perception, of necessity sense-perception will be in labors, not having the soul's power which devises pleasures and is attached to it according to a volitional relation; but on the contrary, the

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λεγόμενον ἀδελφόν, πρός τό τῶν ἀκουσίων πειρασμῶν εἶδος, διδάσκοντα μή συστέλλεσθαι τούς ὑπέρ ἀληθείας ἀγνωνιζομένους, φάναι, Πᾶσαν χαράν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, δηλονότι τοῖς ἀκουσίοις καί παρά γνώμην, καί πόνων ποιητικοῖς πειρασμοῖς. Καί δηλοῦσι σαφῶς, ἐκεῖ μέν, ἐπάγων ὁ Κύριος, Ἀλλά ῥῆσαι ἡμᾶς ἀπό τοῦ πονηροῦ· ἐνταῦθα δέ ὁ μέγας Ἰάκωβος, Γινώσκοντες ὅτι τό δοκίμιον ὑμῶν τῆς πίστεως, κατεργάζεται ὑπομονήν· ἡ δέ ὑπομονή, ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καί ὁλόκληροι, ἐν μηδενί λειπόμενοι.

τέσσ. ἀνοικ. γ΄. (1301) Ἱ μέν Κύριος ἀπεύχεσθαι τούς ἑκουσίους ἡμᾶς δειδάσκει πειρασμούς, ὡς σαρκός μήν, ἡδονῆς· ψυχῆς δέ, ποιητικούς ὀδύνης· ὁ δέ μέγας Ἰάκωβος, ἐπί τοῖς ἀκουσίοις ἡμῖν παραινεῖ χαίρειν πειρασμοῖς, ὡς σαρκός μέν ἡδονήν, ψυχῆς δέ ὀδύνην ἀφαιρουμένοις.

τέσσ. ἀνοικ. δ΄. Τέλειός ἐστιν, ὁ τοῖς ἑκουσίοις δι᾿ ἐγκρατείας μαχόμενος, καί τοῖς ἀκουσίοις δι᾿ ὑπομονῆς ἐγκαρτερῶν πειρασμοῖς· καί ὁλόκληρός ἐστιν, ὁ καί τήν πρᾶξιν μετά γνώσεως, καί τήν θεωρίαν οὐκ ἄπρακτον διανύων.

τέσσ. ἀνοικ. ε΄. ∆ιῃρημένης εἰς ψυχήν τε καί αἴσθησιν τῆς τε λύπης καί τῆς ἡδονῆς, ὁ τήν τῆς ψυχῆς περιποιούμενος ἡδονήν, τήν δέ τῆς αἰσθήσεως μεθ᾿ ὑπομονῆς καταδεχόμενος λύπην, δόκιμος γίνεται καί τέλειος καί ὁλόκληρος· δόκιμος μέν, διά τήν πεῖραν τῶν κατ᾿ αἴσθησιν ἐναντίων· τέλειος δέ, ὡς τῆ κατ᾿ αἴσθησιν ἡδονῇ τε καί λύπῃ δι᾿ ἐγκρατείας καί ὑπομονῆς ἀνενδότως μαχόμενος· ὁλόκληρος δέ, ὡς τάς μαχομένας ταῖς κατ᾿ αἴσθησιν ἀλλήλαις ἀντικειμέναις διαθέσεσιν ἕξεις, ἐν τῇ σταθερότητι τῆς κατά τόν λόγον ταυτότητος, ἀλωβήτους διαφυλάττων· φημί δέ τήν πρᾶξιν καί τήν θεωρίαν, ἀλλήλαις συνεχομένας, καί μηδεμίαν τῆς ἑτέρας διεζευγμένην· ἀλλά τήν μέν πρᾶξιν τῆς θεωρίας τήν γνῶσιν διά τῶν τρόπων προφαίνουσαν· τήν δέ θεωρίαν, οὐχ ἧττον τοῦ λόγου τήν ἀρετήν τεθωρακισμένην τῆς πράξεως.

τέσσ. ἀνοικ. στ΄. Ὁ λύπης καί ἡδονῆς σαρκός πεῖραν λαβών, λέγοιτ᾿ ἄν δόκιμος· ὡς εὐχερείας καί δυσχερείας τῶν περί σάρκα πραγμάτων πεπειραμένος. Τέλειος δέ, ὁ τήν ἡδονήν τῆς σαρκός καί τήν ὀδύνην τῇ τοῦ λόγου δυνάμει καταπαλαίσας· ὁλόκληρος δέ, ὁ τάς κατά πρᾶξιν καί θεωρίαν ἕξεις, ἀτρέπτους τῇ περί τόν θεῖον πόθον συντονίᾳ διατηρήσας.

τέσσ. ἀνοικ. ζ΄. Τῆς μέν κατά ψυχήν λύπης ἐστί, διττός ὁ τρόπος· ὁ μέν, ἐπί τοῖς οἰκείοις· ὁ δέ, ἐπί τοῖς ἀλλοτρίοις πλημμελήμασι συνιστάμενος. Αἰτία δέ τῆς τοιαύτης λύπης, ἡ κατ᾿ αἴσθησιν τοῦ λυπουμένου σαφῶς, ἤ τῶν δι᾿ οὕς λυπεῖται καθέστηκεν ἡδονή. Κατά γάρ τόν ἀκριβῆ λόγον, οὐκ ἔστι παντελῶς ἁμαρτία σχεδόν ἐν ἀνθρώποις, μή τῆς ψυχῆς πρός αἴσθησιν, ἡδονῆς ἕνεκεν ἀλόγιστον σχέσιν, ἀρχήν τῆς οἰκείας γενέσεως ἔχουσα. Τῆς δέ κατά ψυχήν ἡδονῆς αἰτία, προδήλως ἐστίν, ἡ κατ᾿ αἴσθησιν τοῦ ἐπί ταῖς οἰκείαις ἤ ταῖς ἀλλοτρίαις ἀρεταῖς ἡδομένου τε καί χαίροντος λύπη. Κατά γάρ τόν ἀκριβῆ λόγον, οὐκ ἔστιν ἀρετή σχεδόν ἐν ἀνθρώποις, μή τῆς ψυχῆς πρός αἴσθησιν λελογισμένην ἀποδιάθεσιν, ἀρχήν τῆς οἰκείας γενέσεως ἔχουσα.

τέσσ. ἀνοικ. η΄. Χωρίς τῆς κατά ψυχήν ἐμπαθοῦς πρός αἴσθησιν σχέσεως, οὐκ ἔστιν ἐν ἀνθρώποις παντελῶς ἁμαρτία· πάσης δέ λύπης συνισταμένης κατά ψυχήν, ἡδονή σαρκός προηγεῖται.

τέσσ. ἀνοικ. θ΄. Γένεσις ἀρετῆς ἐστιν ἀληθής, ἡ πρός τήν σάρκα τῆς ψυχῆς ἑκούσιος ἀλλοτρίωσις· εὐφραίνει δέ ψυχήν πνευματικῶς, ὁ τοῖς ἑκουσίοις τήν σάρκα πόνοις δαμάζων.

ρ΄. (1304) Τῆς ψυχῆς ὑπέρ ἀρετῆς πρός τήν αἴσθησιν ἀποδιάτον κτησαμένης, ἐξανάγκης ἡ αἴσθησις ἐν πόνοις ἔσται, τήν τῶν ἡδέων ἐπινοητικήν συνημμένην αὐτῇ κατα τήν γνωμικήν σχέσιν, τῆς ψυχῆς οὐκ ἔχουσα δύναμιν· τοὐναντίον δέ, τήν