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of the infinity that is able to be spoken (1168), philanthropically to provide to men manifest signs of the divine works through the flesh.

Contemplation of the shining face of the Lord. The light, therefore, of the face of the Lord which conquered that of human blessedness

to the apostles of apophatic mystical theology, according to which the blessed and holy divinity in its essence is ineffable and unknowable and infinitely removed from all infinity, leaving not even a bare trace of comprehension at all to those after it, nor permitting to any of the beings the notion of how or in what way it is both monad and triad, since the uncreated is not by nature contained by creation, nor is the infinite conceived by the finite.

Contemplation on the bright garments of the Lord. But the cataphatic mode into both that according to energy, and providence and judgment

being divided: that the mode according to energy, which from the beauty and magnitude of creatures introduces the declaration that God is the creator of all, is signified through the shining garments of the Lord, which the Word, having prefigured them in the visible creatures, demonstrated.

Another contemplation on Moses. And that the mode according to providence is signified through Moses, as from error

philanthropically delivering those who are seized by wickedness, and wisely diversifying for men the ways of departing from material and corruptible and corporeal things towards the divine and immaterial and incorporeal, and expertly establishing them on the divine laws.

Another contemplation on Elijah. And that the mode of judgment is indicated through Elijah, as in both word and deed some

punishing according to worth, but caring for others through adapting itself appropriately to each one according to the underlying matter and quality of virtue or of vice. For both Moses and Elijah, in their respective times, accomplished historically all these things which have been contemplated according to the present passage of Holy Scripture, in the way that was most possible for those who typologically outline divine realities through themselves, things which bear a resemblance to what has been said according to the contemplative mode.

Contemplation concerning the discourse of Moses and Elijah with the Lord during the transfiguration.

And from their speaking together with the Lord, and speaking of the (1169) departure which he was about to

fulfill in Jerusalem, not only were they taught the outcome of the mysteries concerning him, which was proclaimed beforehand through the Law and the Prophets, but perhaps also that the end of the ineffable counsel of God concerning the universe and of the divine economies connected with it is not comprehensible to any of the beings at all, except for his great providence and judgment, through which the universe is orderly hastened toward the end foreknown by God alone, which all

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λεχθῆναι (1168) δυναμένης ἀπειρίας τάς ἐκφανεῖς διά σαρκός θεουργίας ἀνθρώποις παρέχειν φιλανθρώπως μηνύματα.

Θεωρία τοῦ ἀστράψαντος προσώπου τοῦ Κυρίου. Τό τοίνυν φῶς τοῦ προσώπου τοῦ Κυρίου τό νικῆσαν τῆς ἀνθρωπίνης μακαρίας

ἀποστόλοις τῆς κατ᾿ ἀπόφασιν μυστικῆς θεολογίας, καθ᾿ ὅ ἡ μακαρία καί ἁγία θεότης κατ᾿ οὐσίαν ἐστίν ὑπεράῤῥητος καί ὑπεράγνωστος καί πάσης ἀπειρίας ἀπειράκις ἐξῃρημένη, οὐδ᾿ ἴχνος ὅλως καταλήψεως κἄν ψιλόν τοῖς μετ᾿ αὐτήν καταλείψασα, οὐδέ τήν πῶς κἄν πόσως ἡ αὐτή καί μονάς ἐστι καί τριάς ἔννοιαν ἐφιεῖσά τινι τῶν ὄντων , ἐπειδή μηδέ χωρεῖσθαι κτίσει τό ἄκτιστον πέφυκε, μηδέ πεοινοεῖσθαι τοῖς πεπερασμένοις τό ἄπειρον.

Θεωρία εἰς τά φανά τοῦ Κυρίου ἐνδύματα. Τόν δέ καταφατικόν τρόπον εἴς τε τόν κατ᾿ ἐνέργειαν πρόνοιάν τε καί κρίσιν

διαιρούμενον· τόν μέν κατ᾿ ἐνέργειαν, τόν ἐκ καλλονῆς κάι μεγέθους τῶν κτισμάτων τήν περί τοῦ δημιουργόν εἶναι τῶν ὅλων τόν Θεόν εἰσηγούμενον δήλωσιν, διά τῶν λαμπρῶν ἐσθημάτων τοῦ Κυρίου δηλοῦσθαι, ἅπερ εἰς τά φαινόμενα κτίσματα προεκλαβών ὁ Λόγος ἀπέδειξεν.

Θεωρία ἄλλη εἰς τόν Μωϋσῆν. Τόν δέ κατά πρόνοιαν τρόπον διά τοῦ Μωϋσέως σημαίνεσθαι, ὡς πλάνης

φιλανθρώπως ἐξαιρουμένην τούς κακίᾳ συνειλημμένους, καί τούς τρόπους σοφῶς τοῖς ἀνθρώποις διαποικίλλουσαν τῆς πρός τά θεῖα καί ἄϋλα καί ἀσώματα ἀπό τῶν ὑλικῶν καί φθαρτῶν καί σωματικῶν ἐκδημίας, καί τοῖς θείοις νόμοις ἐπιστημόνως ἐρείδουσα.

Θεωρία ἄλλη εἰς τόν Ἠλίαν. Τόν δέ τῆς κρίσεως τρόπον διά τοῦ Ἠλίου μηνύεσθαι, ὡς λόγῳ τε καί ἔργῳ τούς μέν

κατ᾿ ἀξίαν τιμωρουμένης, τούς δέ περιεπούσης διά τοῦ κατά τήν ὑποκειμένην ὕλην τε καί ποιότητα τῆς ἀρετῆς ἤ τῆς κακίας ἑκάστῳ προσφόρως αὐτήν ἁρμόζεσθαι. Ταῦτα γάρ πάντα τά προθεωρηθέντα κατά τόν παρόντα τῆς ἁγίας Γραφῆς τόπον Μωϋσῆς τε καί Ἠλίας, ὡς ἐνῆν μάλιστα τούς τά θεῖα τυπικῶς δι᾿ ἑαυτῶν ὑπογράφοντας πράγματα, ἐν τοῖς καθ᾿ ἑαυτόν ἑκάτερος χρόνοις καθ᾿ ἱστορίαν εἰργάσαντο, ἐμφερῶς ἔχοντα πρός τά εἰρημένα κατά τόν τῆς θεωρίας τρόπον.

Θεωρία περί τῆς πρός τόν Κύριον κατά τήν μεταμόρφωσιν διαλέξεως Μωϋσέως καί Ἠλίου.

Ἐκ δέ τοῦ συλλαλεῖν αὐτούς τῷ Κυρίῳ, καί τήν (1169) ἔξοδον λέγειν ἥν ἔμελλε

πληροῦν ἐν Ἱερουσαλήμ, οὐ μόνον τήν ἐπ᾿ αὐτῷ διά νόμου καί προφητῶν προκεκηρυγμένην τῶν μυστηρίων ἔκβασιν ἐδιδάσκοντο, ἀλλ᾿ ἴσως καί τό μή ληπτόν εἶναι μηδενί καθόλου τῶν ὄντων τό πέρας τῆς ἀῤῥήτου περί τό πᾶν βουλῆς τοῦ Θεοῦ καί τῶν ἐπ᾿ αὐτῇ θείων οἰκονομιῶν, πλήν τῆς μεγάλης αὐτοῦ προνοίας καί κρίσεως, δι᾿ ὧν εἰς τό μόνῳ τῷ Θεῷ προεγνωσμένον τέλος τό πᾶν εὐτάκτως ἐπείγεται, ὅπερ πάντες