said God, and walk in them, and I will be by raising temples to God in their name, their Gods. The divine Scripture likewise bringing them fruit-offerings, honouring their saith that the souls of the just are in God's hand and death cannot lay hold of them. For death is rather the sleep of the saints than their death. For they travailed in this life and shall to the end, and Precious in the sight of the Lord is the death of His saints. What. then, is more precious than to be in the hand of God? For God is Life and Light, and those who are in God's hand are in life and light. In memories and taking spiritual delight in them, in order that the joy of those who call on us may be ours, that in our attempts at worship we may not on the contrary cause them offence. For those who worship God will take pleasure in those things whereby God is worshipped, while His shield-bearers will be wroth at those things wherewith God is wroth. psalms and hymns and spiritual songs, in contrition and in ity for the needy, let us Further, that God dwelt even in their bodies believers 9 worship the saints, as God also is in spiritual wise 8a, the Apostle tells us, saying, most worshipped in such wise. Let us raise Know ye not that your bodies are the temples monuments to them and visible images, and of the Holy Spirit dwelling in you?9, and The let us ourselves become, through imitation of Lord is that Spirit', and If any one destroy their virtues, living monuments and images the temple of God, him will God destroy2. of them. Let us give honour to her who bore Surely, then, we must ascribe honour to the living temples of God, the living tabernacles of God. These while they lived stood with confidence before God. God as being strictly and truly the Mother of God. Let us honour also the prophet John as forerunner and baptist', as apostle and martyr, For among them that are born of women The Master Christ made the remains of there hath not risen a greater than John the the saints to be fountains of salvation to us, Baptist, as saith the Lord, and he became pouring forth manifold blessings and abound- the first to proclaim the Kingdom. Let us ing in oil of sweet fragrance: and let no one honour the apostles as the Lord's brothers, disbelieve this 3. For if water burst in the who saw Him face to face and ministered desert from the steep and solid rock at God's to His passion, for whom God the Father did will and from the jaw-bone of an ass to foreknow He also did preaestinate to be conquench Samson's thirst 5, is it incredible that formed to the image of His Son 3, first apostles, fragrant oil should burst forth from the martyrs' remains? By no means, at least to those who know the power of God and the honour which He accords His saints. second prophets, third pastors and teachers s Let us also honour the martyrs of the Lord chosen out of every class, as soldiers of Christ who have drunk His cup and were In the law every one who toucheth a dead then baptized with the baptism of His lifebody was considered impure, but these are bringing death, to be partakers of His passion not dead. For from the time when He that and glory: of whom the leader is Stephen, is Himself life and the Author of life was the first deacon of Christ and apostle and first reckoned among the dead, we do not call martyr. Also let us honour our holy fathers, those dead who have fallen asleep in the hope the God-possessed ascetics, whose struggle of the resurrection and in faith on Him. For was the longer and more toilsome one of the how could a dead body work miracles? How, therefore, are demons driven off by them, diseases dispelled, sick persons made well, the blind restored to sight, lepers purified, temptations and troubles overcome, and how does every good gift from the Father of lights 7 come down through them to those who pray with sure faith? How much labour would you not undergo to find a patron to introduce you to a mortal king and speak to him on your behalf? Are not those, then, worthy of honour who are the patrons of the whole race, and make intercession to God for us? Yea, verily, we ought to give honour to them conscience: who wandered about in sheepskins and goatskins, being destitute, afflicted, tormented; they wandered in deserts and in mountains and in dens and caves of the earth, of whom the world was not worthy. Let us honour those who were prophets before grace, the patriarchs and just men who foretold the Lord's coming. Let us carefully review the life of these men, and let us emulate their faith and love and hope and zeal and way of life, and endurance of sufferings and patience even to blood, in order that we may be sharers with them in their crowns of glory. CHAPTER XVI. rose again and was taken back to Heaven, since all these things actually took place and were seen by men, they were written for the rememBut since some 9 find fault with us for wor- brance and instruction of us who were not shipping and honouring the image of our alive at that time in order that though we saw Saviour and that of our Lady, and those, too, not, we may still, hearing and believing, obtain of the rest of the saints and servants of Christ, the blessing of the Lord. But seeing that not let them remember that in the beginning God every one has a knowledge of letters nor time created man after His own image. On what for reading, the Fathers gave their sanction to grounds, then, do we shew reverence to each depicting these events on images as being acts other unless because we are made after God's of great heroism, in order that they shou'd image? For as Basil, that much-versed ex- form a concise memorial of them. Often, pounder of divine things, says, the honour doubtless, when we have not the Lord's pasgiven to the image passes over to the proto- sion in mind and see the image of Christ's type 2. Now a prototype is that which is crucifixion, His saving passion is brought back imaged, from which the derivative is obtained. to remembrance, and we fall down and worship Why was it that the Mosaic people honoured not the material but that which is imaged : on all hands the tabernacle 3 which bore an just as we do not worship the material of image and type of heavenly things, or rather which the Gospels are made, nor the material of the whole creation? God indeed said to of the Cross, but that which these typify. For Moses, Look that thou make them after their wherein does the cross, that typifies the Lord, pattern which was shewed thee in the mount. differ from a cross that does not do so? It The Cherubim, too, which o'ershadow the is just the same also in the case of the Mother mercy seat, are they not the work of men's of the Lord. For the honour which we give · hands 5? What, further, is the celebrated to her is referred to Him Who was made of temple at Jerusalem? Is it not hand-made and fashioned by the skill of men? Moreover the divine Scripture blames those who worship graven images, but also those who sacrifice to demons. The Greeks sacrificed and the Jews also sacrificed: but the Greeks to demons and the Jews to God. And the sacrifice of the Greeks was rejected and condemned, but the sacrifice of the just was very acceptable to God. For Noah sacrificed, and God smelled a sweet savour 7, receiving the fragrance of the right choice and good-will towards Him. And so the graven images of the Greeks, since they were images of deities, were rejected and forbidden. 8 But besides this who can make an imitation of the invisible, incorporeal, uncircumscribed, formless God? Therefore to give form to the Deity is the height of folly and impiety. And hence it is that in the Old Testament the use of images was not common. But after God in His bowels of pity became in truth man for our salvation, not as He was seen by Abraham in the semblance of a man, nor as He was seen by the prophets, but in being truly man, and after He lived upon the earth and dwelt among men 9, worked niiracles, suffered, was crucified, her incarnate. And similarly also the brave acts of holy men stir us up to be brave and to emulate and imitate their valour and to glorify God. For as we said, the honour that is given to the best of fellow-servants is a proof of good-will towards our common Lady, and the honour rendered to the image passes over to the prototype. But this is an unwritten tradition 2, just as is also the worshipping towards the East and the worship of the Cross, and very many other similar things. A certain tale 3, too, is told, how that when Augarus 5 was king over the city of the Edessenes, he sent a portrait painter to paint a likeness of the Lord, and when the painter could not paint because of the brightness that shone from His countenance, the Lord Himself put a garment over His own divine and life-giving face and impressed on it an image of Himself and sent this to Augarus, to satisfy thus his desire. Moreover that the Apostles handed down much that was unwritten, Paul, the Apostle of the Gentiles, tells us in these words: Therefore, brethren, stand fast and hold the traditions which ye have been taught of us, whether by word or by epistie. And to the Corinthians he writes, Now I praise you, brethren, that ye remember me in all things, and keep the traditions as I have delivered them to you 7.” CHAPTER XVII. Concerning Scripture 8. It is one and the same God Whom both the Old and the New Testament proclaim, Who is praised and glorified in the Trinity: I am come, saith the Lord, not to destroy the law but to fulfil it 9. For He Himself worked out our salvation for which all Scripture and all mystery exists. And again, Search the Scriptures for they are they that testify of Me1. And the Apostle says, God, Who at sundry times and in diverse manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son 2. Through the Holy Spirit, therefore, both the law and the prophets, the evangelists and apostles and pastors and teachers, spake. Father, he saith, and He will shew thee: thy elders and they will tell thee 9. For there is not in every man that knowledge. Let us draw of the fountain of the garden perennial and purest waters springing into life eternal 2. Here let us luxuriate, let us revel insatiate : for the Scriptures possess inexhaustible grace. But if we are able to pluck anything profitabie from outside sources, there is nothing to forbid that. Let us become tried money-dealers, heaping up the true and pure gold and discarding the spurious. Let us keep the fairest sayings but let us throw to the dogs absurd gods and strange myths: for we might prevail most mightily against them through themselves. Observe, further 3, that there are two and twenty books of the Old Testament, one for each letter of the Hebrew tongue. For there are twenty-two letters of which five are double, and so they come to be twenty-seven. For the letters Caph, Mem, Nun, Pe+, Sade are double. And thus the number of the books in this way is twenty-two, but is found to be All Scripture, then, is given by inspiration of God and is also assuredly profitable3. Wherefore to search the Scriptures is a work most fair and most profitable for souls. For just as the tree planted by the channels of waters, so also the soul watered by the divine Scripture is enriched and gives fruit in its season 4, viz. twenty-seven because of the double character orthodox belief, and is adorned with evergreen leafage, I mean, actions pleasing to God. For through the Holy Scriptures we are trained to action that is pleasing to God, and untroubled contemplation. For in these we find both exhortation to every virtue and dissuasion from every vice. If, therefore, we are lovers of learning, we shall also be learned in many things. For by care and toil and the grace of God the Giver, all things are accomplished. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened 5. Wherefore let us knock at that very fair garden of the Scriptures, so fragrant and sweet and blooming, with its varied sounds of spiritual and divinely-inspired birds ringing all round our ears, laying hold of our hearts, comforting the mourner, pacifying the angry and filling him with joy everlasting: which sets our mind on the gold-gleaming, brilliant back of the divine dove, whose bright pinions bear up to the only-begotten Son and Heir of the Husbandman 7 of that spiritual Vineyard and bring us through Him to the Father of Lights. But let us not knock carelessly but rather zealously and constantly: lest knocking we grow weary. For thus it will be opened to us. If we read once or twice and do not understand what we read, let us not grow weary, but let us persist, let us talk much, let us enquire. For ask thy of five. For Ruth is joined on to Judges, and the Hebrews count them one book: the first and second books of Kings are counted one : and so are the third and fourth books of Kings : and also the first and second of Paraleipomena: and the first and second of Esdra. In this way, then, the books are collected together in four Pentateuchs and two others remain over, to form thus the canonical books. Five of them are of the Law, viz. Genesis, Exodus, Leviticus, Numbers, Deuteronomy. This which is the code of the Law, constitutes the first Pentateuch. Then comes another Pentateuch, the so-called Grapheia 5, or as they are called by some, the Hagiographa, which are the following: Jesus the Son of Nave 6, Judges along with Ruth, first and second Kings, which are one book, third and fourth Kings, which are one book, and the two books of the Paraleipomena 7 which are one book. This is the second Pentateuch. The third Pentateuch is the books in verse, viz. Job, Psalms, Proverbs of Solomon, Ecclesiastes of Solomon and the Song of Songs of Solomon. The fourth Pentateuch is the Prophetical books, viz the twelve prophets constituting one book, Isaiah, Jeremiah, Ezekiel, Daniel. Then come the two books of Esdra made into one, and Esther. There II Cor. viii. 7. 9 Deut. xxxii. 7. 7 Chronicles. Joshua the Son of Nun. 8 R. 2428 reads καὶ ἡ ̓Ιουδίθ, καὶ ἡ Εσθήρ : so also in Cod. S. Hil, but Epiphanius does not mention the book of Juaith, nor does the text require it. are also the Panaretus, that is the Wisdom of Solomon, and the Wisdom of Jesus, which was published in Hebrew by the father of Sirach, and afterwards translated into Greek by his grandson, Jesus, the Son of Sirach. These are virtuous and noble, but are not counted nor were they placed in the ark. The New Testament contains four gospels, that according to Matthew, that according to Mark, that according to Luke, that according to John: the Acts of the Holy Apostles by Luke the Evangelist: seven catholic epistles, viz. one of James, two of Peter, three of John, one of Jude: fourteen letters of the Apostle Paul: the Revelation of John the Evangelist: the Canons 9 of the holy apostles', by Clement. CHAPTER XVIII. Regarding the things said concerning Christ. The things said concerning Christ fall into four generic modes For some fit Him even before the incarnation, others in the union, others after the union, and others after the resurrection. Also of those that refer to the period before the incarnation there are six modes: for some of them declare the union of nature and the identity in essence with the Father, as this, I and My Father are one: also this, He that hath seen Me hath seen the Father 3 and this, Who being in the form of God, and so forth. Others declare the perfection of subsistence, as these, Son of God, and the Express Image of His persons, and Messenger of great counsel, Wonderful Counsellor, and the like. Again, others declare the indwelling of the subsistences in one another, as, I am in the Father and the Father in Me; and the inseparable foundation, as, for instance, the Word, Wisdom, Power, Effulgence. For the word is inseparably established in the mind (and it is the essential mind that I mean), and so also is wisdom, and power in him that is powerful, and effulgence in the light, all springing forth from these '. And others make known the fact of His origin from the Father as cause, for instance, My Father is greater than 12. For from Him He derives both His being and all that He has 3: His being was by generative and not by creative means, as, I came forth from the Father and am come 4, and I live by the Father`. But all that He hath is not His by free gift or by teaching, but in a causal sense, as, The Son can do nothing of Himself but what He seeth the Father do. For if the Father is not, neither is the Son. For the Son is of the Father and in the Father and with the Father, and not after the Father. In like manner also what He doeth is of Him and with Him. For ti ere is one and the same, not similar but the same, will and energy and power in the Father, Son and Holy Spirit. 8 Moreover, other things are said as though the Father's good-will was fulfilled through His energy, and not as through an instrument or a servant, but as through His essential and hypostatic Word and Wisdom and Power, because but one action 9 is observed in Father and Son, as for example, All things were made by Himsa ̧ and He sent His Word and healed them, and That they may believe that Thou hast sent Me2. Some, again, have a prophetic sense, and of these some are in the future tense: for instance, He shall come openly 3, and this from Zechariah, Behold, thy King cometh_unto thee, and this from Micah, Behold, the Lord cometh out of His place and will come down and tread upon the high places of the earth 5. But others, though future, are put in the past tense, as, for instance, This is our God: Therefore He was seen upon the earth and dwelt among men, and The Lord created me in the beginning of His ways for His works 7, and Wherefore God, thy God, anointed thee with the oil of gladness above thy fellows, and such like. The things said, then, that refer to the period before the union will be applicable to Him even after the union: but those that refer to the period after the union will not be applicable at all before the union, unless indeed in a prophetic sense, as we said. Those that refer to the time of the union have three modes. For when our discourse deals with the higher aspect, we speak of the deification of the flesh, and His assumption of the Word and exceeding exaltation, and so forth, making manifest the riches that are added to the flesh from the union and natural conjunction with the most high God the Word. And when our discourse deals with the lower aspect, we speak of the incarnation of God the Word, His becoming man, His emptying of Himself, His poverty, His humility. For these ani such like are imposed upon the Word and God through His admixture with humanity. When again we keep both sides in view at the same time, we speak of union, community, anointing, natural conjunction, conformation and the like. The former two modes, then, have their reason in this third mode. For through the union it is made clear what either has obtained from the intimate junction with and permeation through the other. For through the union 9 in subsistence the flesh is said to be deified and to become God and to be equally God with the Word; and God the Word is said to be made flesh, and to become man, and is called creature and last not in the sense that the two natures are converted into one compound nature (for it is not possible for the opposite natural qualities to exist at the same time in one nature) 2, but in the sense that the two natures are united in subsistence and permeate one another without confusion or transmutation The permeation 3 moreover did not come of the flesh but of the divinity: for it is impossible that the flesh should permeate through the divinity: but the divine nature once permeating through the flesh gave also to the flesh the same ineffable power of permeation; and this indeed is what we call union. Note, too, that in the case of the first and second modes of those that belong to the period of the union, reciprocation is observed. For when we speak about the flesh, we use the terms deification and assumption of the Word and exceeding exaltation and anointing. For these are derived from divinity, but are observed in connection with the flesh. And when we speak about the Word, we use the terms emptying, incarnation, becoming man, humility and the like: and these, as we said, are imposed on the Word and God through the flesh. For He endured these things in person of His own free-will. Of the things that refer to the period after the union there are three modes. The first declares His divine nature, as, I am in the Father and the Father in Me 5, and I and the Father are one: and all those things which are affirmed of Him before His assumption of humanity, these will be affirmed of Him even after His assumption of humanity, with this exception, that He did not assume the flesh and its natural properties. The second declares His human nature, as, Now ye seek to kill Me, a man that hath told you the truth, and Even so must the Son of Man be lifted up, and the like. 9 Greg. Naz, Ct. 39. 2 Sapr. bk. iii, cn. 2. Further, of the statements made and written about Christ the Saviour after the manner of men, whether they deal with sayings or actions, there are six modes. For some of them were done or said naturally in accordance with the incarnation; for instance, His birth from a virgin, His growth and progress with age, His hunger, thirst, weariness, fear, sleep, piercing with nails, death and all such like natural and innocent passions 9. For in all these there is a mixture of the divine and human, although they are held to belong in reality to the body, the divine suffering none of these, but procuring through them our salvation. Others are of the nature of ascription 9a, as Christ's question, Where have ye laid Lazarus1? His running to the fig-tree, His shrinking, that is, His drawing back, His praying, and His making as though He would have gone further 2. For neither as God nor as man was He in need of these or similar things, but only because His form was that of a man as necessity and expediency demanded 3. For example, the praying was to shew that He is not opposed to God, for He gives honour to the Father as the cause of Himself and the question was not put in ignorance but to shew that He is in truth man as well as God 5; and the drawing back is to teach us not to be impetuous nor to give ourselves up. Others again are said in the manner of association and relation 5a, as, My God, My God, why hast Thou forsaken Me? and He hath made Him to be sin for us, Who knew no sin 7, and being made a curse for us3; also, Then shall the Son also Himself be subject unto Him that put all things under Him 9. For neither as God nor as man was He ever forsaken by the Father, nor did He become sin or a curse, nor did He require to be made subject to the Father. For as God He is equal to the Father and not opposed to Him nor subjected to Him; and as God, He was never at any time disobedient to His Begetter to make it necessary for Him to make Him subject 2. Appropriating, then, our person and ranking Himself with us, He used these words. For we are bound in the fetters of sin and the curse as faithless and disobedient, and therefore forsaken. Others are said by reason of distinction in thought. For if you divide in thought things that are inseparable in actual truth, to cut the flesh from the Word, the terms 9 Vide supr., bk. iii., ch. 21, 22, 23. роσоinois, feigning. 2 St. Luke xxiv. 28. 5 Text, μετά του είναι Θεός. 1 Is. xlviii. 12. 4 Supr. bk. iii. 24. 3 Or, inhabitation, mutual indwelling. 4 περιχωρουσα. I St. John xi. 34. 3 Greg. Nas., Oral. 36. Variant, μεῖναι. 6 St. Matt. xxvii. 46. iii. 13. 91 Cor. xv. 28. 2 lbid. |