Homily on the Paralytic
Homilia in paralyticum juxta piscinam jacentem
Homily on the Paralytic§1
1Homily on the paralytic lying by the pool.
Wherever Jesus appears, there is also salvation. For even if he sees a tax collector sitting at the tax office, he makes this man an apostle and an evangelist; even if he is with the burial of the dead, he raises the dead. To the blind indeed he grants the ability to see, and to the deaf the ability to hear. And he goes around the pools, not seeking buildings, but healing those who are sick.
For in Jerusalem there was a sheep-like pool having five porticoes, four indeed surrounding it, and the fifth in the middle, in which a multitude of the weak lay. And there was much unbelief among the Jews. But the physician and healer of souls and bodies granted healing in measure, first healing the long-suffering, so that he might quickly be delivered from pains. For it was not one day to him to lie down, nor even a second, nor even a first year, but thirty-eight years. Lying down with a long-standing disease, he was known to those seeing, and showing the energy of the one healing. For the paralytic was known by all because of the time. And the chief physician showed the power, but was rejected by those poorly receiving him.
Going around the pool, he saw, not learning by questioning, but by divine energy he filled up what was lacking. Seeing, not asking how long he has been lying down, but seeing he knew, he who knew even before seeing. For if concerning the things of the heart he had no need that someone should ask him about the man (for he himself knew what was in the man), but much more concerning the diseases, of which there is external induction. He saw someone lying down and heavily burdened by a great disease. For he had a great burden of sins and a long-standing, painful disease.
Regarding this question, the one desired says: 'Do you want to be made well?' and he said nothing else, but left it to the moderation of the question. For the question was twofold. Since he infected not only the body, but also the soul (according to what he later said to him, 'See, you have become well, sin no more, so that nothing worse may happen to you' John 9:25), he asked him: 'Do you want to be made well?' O great Physician of power, placing the will upon the help. Since salvation is from faith, for this reason he heard the 'you want,' so that he might lead the energy into the 'wanting.' This alone is the word of Jesus. For there is no chief physician of the perceptible things. For those healing the perceptible diseases are not able to say to all: 'Do you want to be made well?' But Jesus both grants the 'wanting' and receives the 'believing,' and the gift is granted without pay.
The Savior once passed by the way, and two blind men were sitting, blind in body, but enlightened in mind. For what the scribes did not know, these blind men were showing by shouting. For the Pharisees, having learned the law and having studied it from childhood to old age and having grown old in ignorance, were saying: 'That we do not know from where this is' John 9:29. For he came to his own, and his own did not receive him John 1:11. But the blind men were shouting, 'Son of David, have mercy on us' Matt 20:30. And what those who learned the law did not know, these, having eyes that did not serve for reading, did know.
Having come to these, the Savior was saying: 'Do you believe that I am able to do this?' and 'What do you want that I may do for you?' He did not say, 'What do you want that I may say to you,' but, 'What do you want that I may do for you.' For he was a maker and a life-giver, not having begun to do so only now. For his Father is always working, and he himself cooperates with the Father, and he was the maker of all things by the word of the Father.
He himself, having been born of the Only-Begotten without mediation, asks the blind men, saying: 'What do you want that I may do for you?' Not being ignorant of what they want (for the matter was manifest), but from the...
Greek · §1
Homilia in paralyticum juxta piscinam jacentem Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν ΚΥΡΙΛΛΟΥ ἀρχιεπισκόπου Ἱεροσολύμων ΟΜΙΛΙΑ ΕΙΣ ΤΟΝ ΠΑΡΑΛΥΤΙΚΟΝ τὸν ἐπὶ τὴν κολυμβήθραν. 1 Ὅπου ἂν φανῇ Ἰησοῦς, ἐκεῖ καὶ ἡ σωτηρία. κἄν τε γὰρ ἴδῃ τελώνην καθήμενον ἐπὶ τοῦ τελωνίου, τοῦτον ἀπόστολον ποιεῖ καὶ εὐαγγελιστήν, κἄν τε μετὰ νεκρῶν ταφῇ, νεκροὺς ἐγείρει. καὶ τυφλοῖς μὲν τὸ βλέπειν χαρίζεται, κωφοῖς δὲ τὸ ἀκούειν. καὶ τὰς κολυμβήθρας περιέρχεται, οὐ τὰς οἰκοδομὰς ζητῶν, ἀλλὰ τοὺς νοσοῦντας ἰατρεύων. 2 Ἐν γὰρ τοῖς Ἱεροσολύμοις ἦν προβατικὴ κολυμβήθρα πέντε στοὰς ἔχουσα, τέσσαρας μὲν περιτρεχούσας, μέσην δὲ τὴν πέμπτην, ἐν ᾗ κατέκειτο πλῆθος ἀσθενούντων. καὶ ἀπιστία ἦν πολλὴ τῶν Ἰουδαίων. ὁ δὲ τῶν ψυχῶν καὶ σωμάτων ἰατρὸς καὶ θεραπευτὴς μέτρῳ τὴν ἴασιν ἐχαρίζετο, τὸν πολυχρόνιον πρῶτον θεραπεύων, ἵνα τάχιον ἀπαλλαγῇ τῶν ἀλγηδόνων. οὐ γὰρ μία ἡμέρα ἦν αὐτῷ κατακεῖσθαι, ὡς οὐδὲ δευτέρα, οὐδὲ πρῶτος μὴν ἢ ἐνιαυτός, ἀλλ' ὀκτὼ καὶ τριάκοντα ἔτη. κατακείμενος πολυχρονίῳ νόσῳ γνώριμος ἦν τοῖς ὁρῶσιν, καὶ δεικνύων τοῦ θεραπεύοντος τὴν ἐνέργειαν. ἐγνωρίζετο γὰρ ὑπὸ πάντων διὰ τὸν χρόνον ὁ παραλυτικός. ὁ δὲ ἀρχιατρὸς ἐδείκνυ μὲν τὴν δύναμιν, ἠθετεῖτο δὲ ὑπὸ τῶν κακῶς ἐκδεχομένων. 3 Περιερχόμενος δὲ τὴν κολυμβήθραν ἴδεν, οὐκ ἐξ ἐρωτήσεως μαθών, ἀλλ' ἐκ θεϊκῆς ἐνεργείας τὸ λεῖπον ἀπεπλή ρωσεν. ἰδών, οὐκ ἐρωτῶν, ἐκ πόσου χρόνου κατάκειται, ἀλλ' ἰδὼν ἔγνω, ὁ καὶ πρὸ τοῦ ἰδεῖν εἰδώς. εἰ γὰρ ἐπὶ τῶν κατὰ καρδίαν οὐ χρείαν εἶχεν ἵνα τις αὐτὸν ἐρωτήσῃ περὶ τοῦ ἀνθρώπου (αὐτὸς γὰρ ᾔδει, τί ἦν ἐν τῷ ἀνθρώπῳ), πολὺ δὲ μᾶλλον περὶ τῶν νοσημάτων, ὧν ἔξωθεν ἡ ἐπαγωγή. 4 Εἶδεν τινὰ κατακείμενον καὶ πλείστῃ νόσῳ βεβαρημένον. ἁμαρτιῶν γὰρ εἶχε πολὺ φορτίον καὶ νόσου πολυχρόνιον ἀλγηδόνα. πρὸς τοῦτον ἐρώτημά πως λέγει τὸ ποθούμενον· θέλεις ὑγιὴς γενέσθαι; καὶ οὐκ εἶπεν τὶ ἄλλο, ἀλλὰ κατέλειπεν τῇ μεσότητι τῆς ἐρωτήσεως. διπλῆ γὰρ ἦν ἡ ἐρώτησις. ἐπειδὴ γὰρ οὐ μόνον ἐνόσει τὸ σῶμα, ἀλλὰ καὶ τὴν ψυχήν, (κατὰ τὸ ὕστερον ὑπ' αὐτοῦ εἰρημένον, ἴδε ὑγιὴς γέγονας, μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν σοί τι γένηται,) ἠρώτα αὐτόν· θέλεις ὑγιὴς γενέσθαι; ὢ μεγάλης ἰατροῦ δυνάμεως, ἐπὶ τῷ θέλειν τὴν βοήθειαν τιθεμένου. ἐπειδὴ γὰρ ἐκ πίστεως ἡ σωτηρία, διὰ τοῦτο ἤκουσε τὸ θέλεις, ἵνα τὸ θέλειν ἐπαγάγῃ τὴν ἐνέργειαν. τοῦτο μόνου τοῦ Ἰησοῦ τὸ ῥῆμα. ἀρχιάτρων γὰρ οὐκ ἔστιν αἰσθητῶν. οἱ γὰρ τὰ αἰσθητὰ νοσήματα θεραπεύοντες οὐ δύνανται πᾶσιν λέγειν· θέλεις ὑγιὴς γενέσθαι; Ἰησοῦς δὲ καὶ τὸ θέλειν χαρίζεται, καὶ τὸ πιστεύειν λαμβάνει, καὶ τὴν δωρεὰν ἀμισθὶ χαρίζεται. 5 Περιῄει ποτὲ ὁ σωτὴρ κατὰ τὴν ὁδόν, καὶ τυφλοὶ δύο ἐκαθέζοντο, ἀβλεπτοῦντες μὲν τῷ σώματι, πεφωτισμένοι δὲ τὴν διάνοιαν. ὅνπερ γὰρ οὐκ ᾔδεισαν γραμματεῖς, τοῦτον ἐδείκνυον οἱ τυφλοὶ βοῶντες. οἱ μὲν γὰρ φαρισαῖοι τὸν νόμον μεμαθηκότες καὶ ἐκ παιδίου ἕως γήρως μεμελετηκότες καὶ ἐν ἀμαθίᾳ γεγηρακότες ἔλεγον, ὅτι τοῦτον οὐκ οἴδαμεν πόθεν ἐστίν. εἰς γὰρ τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. οἱ δὲ τυφλοὶ ἐπεβόων λέγοντες, υἱὲ ∆αβίδ, ἐλέησον ἡμᾶς. καὶ ὅνπερ οὐκ ᾔδεισαν οἱ τὸν νόμον μεμαθηκότες, τοῦτον ᾔδεισαν οἱ τοὺς ὀφθαλμοὺς μὴ ὑπηρετήσαντας εἰς ἀνάγνωσιν ἔχοντες. Τούτοις προσελθὼν ὁ σωτὴρ ἔλεγεν· πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; καὶ τὸ τί θέλετε ἵνα ποιήσω ὑμῖν; οὐκ εἶπεν, τί θέλετε ἵνα εἴπω ὑμῖν, ἀλλά, τί θέλετε ἵνα ποιήσω ὑμῖν. ποιητὴς γὰρ ἦν καὶ ζωοδότης, οὐ νῦν ἀρξάμενος ποιεῖν. ὁ πατὴρ γὰρ αὐτοῦ πάντοτε ἐργάζεται, καὶ αὐτὸς τῷ πατρὶ συνεργάζεται, καὶ ποιητὴς ἦν τῶν ὅλων νεύματι πατρός. αὐτὸς δὲ μόνος ἐκ μόνου ἀμεσιτεύτως γεννηθεὶς ἐρωτᾷ τοὺς τυφλούς, λέγων· τί θέλετε ἵνα ποιήσω ὑμῖν; οὐκ ἀγνοῶν τί θέλουσιν, (φανερὸν γὰρ ἦν τὸ πρᾶγμα,) ἀλλ' ἐκ τῶν
The Physician and the Paralytic§2
2He brought their words as a gift, so that they might be justified by their words. For God, who knows the hearts, does not ignore what is said, but welcomed the word so that the question might draw out the energy. Thus the physician, having approached and having run to the one looking, asked this man: 'Do you want to be made well?' (and it is nothing to wonder if he had passed by the one lying beside the pool, if he had run from heaven to us), drawing him by the question into knowledge and stirring him up to inquiry. It was a gift of great grace, for he was unpaid. For this reason, he had the healer running to him.
As for the man toward him: 'Yes, Lord. For my long-standing sickness makes health desirable to me, but I have no man.' Do not be discouraged, man, because you have no man. You have God present, partly as man and partly as God; for both must be confessed. For the confession of humanity is not useful if the divinity is not confessed together; rather, it is a curse to the one who brings it. For it is a curse to those who place hope in man. If we, even while hoping in Jesus, also hope in man without intertwining the divinity with our hope, we are heirs to a curse.
But now we confess both God and man, and both truly: God truly, born of the true Father, and man not according to a fantasy, but having been born according to truth; worshipping, we await true salvation. 'I want to be made well, but I have no man.' See, where salvation is lacking, there he gave the energy. For many of those suffering had houses, and even acquaintances, even if they had others. But this one, truly crushed in all poverty and having no power of external help, having been left most alone, had a helping son of God, the only-begotten.
'Do you want to be made well?' 'Yes, Lord, but I have no man, so that when the water is stirred, he might throw me into the pool.' You have the spring, for from you is the spring of life, a spring of spring-making.
But whoever drinks from this water, rivers will flow from within his belly, not water flowing downward, but water leaping (for Jesus does not make one leap from above to below, but from earthly things to the heavenly), water leaping into eternal life. For Jesus is the spring of good things. And why do you wait for a swimming pool? You have the one walking upon the waters, the one who rebukes the winds, the charioteer of the sea, the one who not only had the sea submit to him as a foundation of law, but also granted to Peter the similar energy of walking. For as soon as the night was without moon, the light was present, but it was not recognized (for Jesus walking upon the waters was unknown as far as his face appeared as a joy to a beast, but the uniqueness of his voice testified to the one present), and thinking he was a phantom, they were afraid. But Jesus said to them: 'I am, do not be afraid.' And Peter says to him: 'If it is you whom I know, but rather whom the Father testified to me, command me to come to you upon the waters.' And he who says to him with the most abundant transfer says: 'Come.'
Thus, beside the waters of the swimming pool, there was the charioteer and maker of the waters. To whom the paralytic says: 'I do not have a man, so that, when the water is troubled, he may throw me into the swimming pool.' The Savior says to him: 'Why do you wait for the troubling of waters? Unperturbed, be healed. And what apparent movement do you expect? By the word the command becomes sharper than thought. Only through the energy of the spring, fly above the one appearing in the flesh as God, and do not look at the one appearing, but at the one working through the one appearing. I do not have a man, so that when the water is troubled he may throw me into the swimming pool.' But he says to him: 'Why do you wait for small things? Why do you seek a healing of waters? Arise, the resurrection has said to you.' For everywhere to all people the Savior becomes all things: they hunger, he is bread; they thirst, he is water; to the dead, a resurrection; to the sick, a physician; to sinners, a redemption.
Arise, lift up your bed and walk. But first arise, first cast off the sickness. Then take up the cord of faith. First be strong against the one carrying your bed, and learn to carry the wooden vessel of long-revered things. And that one, the Savior, commanded to carry the wooden vessel, about which it is written: 'The king made a vessel for himself from the woods of Lebanon. He made its pillars silver, its canopy purple, and inside it was paved with stone.' The symbols of the passion are in the [...]
Greek · §2
λόγων αὐτῶν ἐπαγαγὼν τὴν δωρεάν, ἵνα ἐκ τῶν λόγων δικαιωθῶσιν αὐτῶν. οὐ γὰρ δήπου ὁ τὰς καρδίας εἰδὼς ἀγνοεῖ τὸ λεγόμενον, ἀλλ' ἐξεδέχετο τὸν λόγον, ἵνα ἡ ἐρώτησις ἐφελκύσῃ τὴν ἐνέργειαν. 6 Οὕτως καὶ τούτῳ παραστὰς καὶ αὐτομολήσας πρὸς τὸν κεκμηκότα ὁ ἰατρός (καὶ οὐδὲν θαυμαστὸν εἰ πρὸς τὸν παρὰ τὴν κολυμβήθραν κείμενον παρῆλθεν, εἴγε ηὐτομόλησεν ἐξ οὐρανοῦ πρὸς ἡμᾶς) ἠρώτα τοῦτον· θέλεις ὑγιὴς γενέσθαι; ἐκ τῆς ἐρωτήσεως ἐφέλκων αὐτὸν εἰς τὴν γνῶσιν καὶ διεγείρων αὐτὸν εἰς ἐρώτησιν. μεγάλης χάριτος δωρεά. ἄμισθος γὰρ ἦν. διὰ τοῦτο καὶ αὐτόμολον εἶχεν τὸν θεραπευτήν. ὁ δὲ πρὸς αὐτόν· ναί, κύριε. τὸ γὰρ πολυχρόνιόν μου τῶν νοσημάτων ποθητήν μοι ποιεῖ τὴν ὑγίειαν, κἀγὼ μὲν ποθῶ, ἄνθρωπον δὲ οὐκ ἔχω. Μὴ ἀθυμήσῃς, ἄνθρωπε, ὅτι ἅνθρωπον οὐκ ἔχεις. θεὸν ἔχεις παρεστῶτα, κατά τι μὲν ἄνθρωπον, κατά τι δὲ θεόν· ἀμφότερα γὰρ ὁμολογητέον. οὐ γὰρ ἡ τῆς ἀνθρωπότητος ὁμολογία μὴ συνομολογουμένης τῆς θεότητος ὠφέλιμος, μᾶλλον δὲ κατάρας πρόξενος. ἐπικατάρατος γὰρ ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον. εἰ μὲν οὖν καὶ ἡμεῖς εἰς Ἰησοῦν ἐλπίζοντες εἰς ἄνθρωπον ἐλπίζομεν, οὐχὶ δὲ καὶ τὴν θεότητα συμπλέκοντες τῇ ἐλπίδι, κατάρας ἐσμὲν κληρονόμοι. νῦν δὲ καὶ θεὸν καὶ ἄνθρωπον ὁμολογοῦμεν, καὶ ἀμφότερα ἀληθῶς, [θεὸν ἀληθῶς] ἐξ ἀληθινοῦ πατρὸς γεγεννημένον, καὶ ἄνθρωπον οὐ κατὰ φαντασίαν, ἀλλὰ κατὰ ἀλήθειαν γεγεννημένον προσκυνοῦντες ἀληθινὴν σωτηρίαν ἐκδεχόμεθα. 7 Θέλω μὲν ὑγιὴς γενέσθαι, ἄνθρωπον δὲ οὐκ ἔχω. βλέπε, εἰ μή, ὅπου ἡ σωτηρία ὑστέρει, ἐκεῖ ἔδωκεν τὴν ἐνέργειαν. οἱ γὰρ πολλοὶ τῶν νοσούντων καὶ οἰκίας εἶχον, ἔτι δὲ καὶ γνωρίμους, εἰ καὶ ἄλλους τινάς. οὗτος δὲ ἀληθῶς ἐν πάσῃ πενίᾳ τεθλιμμένος καὶ τῆς ἔξωθεν βοηθείας μηδεμίαν ἔχων τὴν δύναμιν, μονώτατος καταλειφθείς, ἔσχεν βοηθὸν υἱὸν τοῦ θεοῦ τὸν μονογενῆ. θέλεις ὑγιὴς γενέσθαι; ναί, κύριε, ἄνθρωπον δὲ οὐκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλῃ με εἰς τὴν κολυμβήθραν. ἔχεις τὴν πηγήν, ὅτι παρὰ σοὶ πηγὴ ζωῆς, πηγὴν πηγοποιόν. ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος τούτου, ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας αὐτοῦ, οὐχ ὕδατος κάτω ῥέοντος, ἀλλ' ὕδατος ἁλλομένου (τὸ γὰρ Ἰησοῦ οὐκ ἄνωθεν κάτω ἀναπηδᾶν ποιεῖ, ἀλλ' ἀπὸ τῶν γηίνων ἐπὶ τὰ οὐράνια), ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. πηγὴ γὰρ ἀγαθῶν Ἰησοῦς. 8 Καὶ τί περιμένεις κολυμβήθραν; ἔχεις τὸν ἐπὶ τῶν ὑδάτων περιπατοῦντα, τὸν τῶν ἀνέμων ἐπιτιμητήν, τὸν θαλάσσης ἡνίοχον, τὸν μὴ μόνον ἑαυτῷ κρηπῖδος δίκην ὑπεστρωμένην ἔχοντα τὴν θάλασσαν, ἀλλὰ καὶ Πέτρῳ τὴν ὁμότροπον τοῦ περιπάτου ἐνέργειαν χαρισάμενον. ἡνίκα γὰρ νὺξ ἦν ἀφεγγής, παρῆν δὲ τὸ φῶς, οὐκ ἐγνωρίζετο (Ἰησοῦς γὰρ περιπατῶν ἐπὶ τῶν ὑδάτων ἄγνωστος ἦν ὅσον ἐκ προσώπου χαρα κτῆρος φαινόμενος, ἡ δὲ τῆς φωνῆς ἰδιότης ἐμήνυσε τὸν παρόντα), ὡς φάντασμα δὲ νομίσαντες ἐφοβήθησαν. ἔφη δὲ πρὸς αὐτοὺς Ἰησοῦς· ἐγώ εἰμι, μὴ φοβεῖσθε. ὁ δὲ Πέτρος πρὸς αὐτὸν λέγει· εἰ σὺ εἶ ὃν ἐγὼ οἶδα, μᾶλλον δὲ ὃν ὁ πατήρ μοι ἐμήνυσεν, κέλευσόν μοι ἐλθεῖν πρὸς σὲ ἐπὶ τὰ ὕδατα. ὁ δὲ πρὸς αὐτὸν ἀφθονωτάτῃ μεταδόσει λέγει· ἐλθέ. 9 Παρῆν τοίνυν παρὰ τὰ ὕδατα τῆς κολυμβήθρας ὁ τῶν ὑδάτων ἡνίοχος καὶ ποιητής. πρὸς ὃν ὁ παράλυτος λέγει· ἄνθρωπον οὐκ ἔχω, ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλῃ με εἰς κολυμβήθραν. λέγει αὐτῷ ὁ σωτήρ· τί περιμένεις ταραχὴν ὑδάτων; ἀταράχως θεραπεύθητι. τί δὲ κίνησιν φαινομένην ἐκδέχῃ; λόγῳ τὸ πρόσταγμα γίνεται ὀξύτερον νοήματος. μόνον ἔνιδε τῇ τῆς πηγῆς ἐνεργείᾳ καὶ καθυπόπτευσον τὸν ἐν σαρκὶ φαινόμενον θεόν, καὶ μὴ τὸν φαινόμενον σκόπει, ἀλλὰ τὸν διὰ τοῦ φαινομένου ἐργαζόμενον. ἄνθρωπον οὐκ ἔχω, ἵνα ὅταν ταραχθῇ τὸ ὕδωρ βάλῃ με εἰς τὴν κολυμβήθραν. ὁ δὲ πρὸς αὐτόν· τί περιμένεις τὰ μικρά; τί ζητεῖς ὑδάτων ἰατρείαν; ἔγειραι, ἡ ἀνάστασίς σοι εἶπεν. πανταχοῦ γὰρ τοῖς πᾶσιν πάντα γίνεται ὁ σωτήρ, πεινῶσιν ἄρτος, διψῶσιν ὕδωρ, νεκροῖς ἀνάστασις, νοσοῦσιν ἰατρός, ἁμαρτωλοῖς ἀπολύτρωσις. 10 Ἔγειραι, ἆρόν σου τὸν κράββατον καὶ περιπάτει. ἀλλὰ πρῶτον ἔγειραι, πρῶτον ἀπόβαλε τὴν νόσον. εἶτα ἀνάλαβε τὸ τῆς πίστεως νεῦρον. ἴσχυσον πρῶτον κατὰ τοῦ φέροντός σε κραββάτου, καὶ ξυλίνῳ σκεύει τὰ πολυχρονίως σεβάσματα μαθὲ βαστάζειν. καὶ προσέταττεν τὸ ξύλινον φορεῖον βαστάζειν ἐκεῖνος ὁ σωτήρ, περὶ οὗ εἴρηται· φορεῖον ἑαυτῷ ἐποίησεν ὁ βασιλεὺς ἀπὸ ξύλων τοῦ Λιβάνου. στύλους αὐτοῦ ἐποίησεν ἀργύριον, ἀνάκλιτον αὐτοῦ πορφύραν, ἐντὸς αὐτοῦ λιθόστρωτον. τοῦ πάθους ἐστὶν τὰ σύμβολα ἐν τοῖς
The Wisdom of the Songs§3
3The songs lie near to bridal, sober, and well-minded things. For if one takes the words by considering the opinion of many and staring at nothing, he might think the songs are erotic and full of passion, but the words are bridal, filled with sobriety. And if you do not understand the songs by intellect, come to the proverbs, and ascend by way and by steps to those things. Wisdom built a house for herself (as the word is about a woman, Prov 9:1), and sent out her own servants. And again elsewhere it says: You have been loved by her and will keep her (Prov 2:17). It is not the love of a woman, but the love of wisdom defining its limits. For where there is the possession of wisdom, there is the definition of love. For passions are not according to wisdom, but thoughts are wise. Horses became female, the impulse being irrational. Therefore, if in the songs you hear what is said concerning a bridegroom and a bride, do not fall down, nor listen to these things passionably, but train the passions from the impassive ones.
Therefore, the divine study of the Songs, filled with sobriety, signifies the passion of Christ. For the things narrated concerning the passion of the Savior also mention the place: He entered into a garden, because of the one buried there. And he mentioned the aromas: He took my myrrh full; for the economy was fulfilled. And after the resurrection he said: I ate my bread with my honey (Rev 19:9). For they gave to him wax from the bee. And the songs again said things concerning the spikenard wine: I will make you drink from the fragrant wine. And regarding the ointment poured upon his head, elsewhere it says: Until the king reclines at his side, my nard gave his fragrance. For while he was reclining in the house of Simon the leper, a woman entered, having taken an alabaster jar of precious, faithful nard, and poured it upon his head (Mark 14:3). So also concerning the instrument of the cross. The wood of the cross, which carries, made its pillars silver. The beginning of the cross was silver, the betrayal. For just as a beautiful house has a golden roof lying above, while all the construction of it consists of pillars, so also the beginning of the crucifying and rising of Christ was silver. For if Judas had not handed him over, he would not have been crucified. Because of this, as naming the passion its beginning, it made its pillars silver.
His entry was into the purple. For this reason they clothed him in purple, playing indeed, but working prophetically; for he was a king. Even if they acted most according to mockery, they acted completely; and it became a symbol of royal dignity. And though it was a crown of thorns, it was a crown, and it was placed by soldiers. For kings are proclaimed by soldiers. His entry was into the purple, and within it was a paved floor. The diligent ones of the church know the paved floor, which is called Gabbatha, in the place where Pilate was.
These things have been written to me in a deviation regarding the one who came to the bed for the garment. He said therefore to him: 'Rise, take up your bed and walk.' The disease was for many years, but the plaster was sharp. The paralysis was for many years, but the cramp was sharp. For the Maker is the one providing various cures to the blind, the one who strangely granted the plaster through the application of mud. For to the one seeing, if mud is poured on him, it hinders seeing; but Jesus, through mud, granted seeing to those not seeing. And to others again, through other means, the power was shown; for to the one he said, 'Rise, take up your bed and walk.' How much astonishment do you think it took those seeing? But the thing seen was wonderful, while the unbelief was terrible. And a disease of many years is healed, but a long-standing unbelief was not healed. But the Jews persisted in their sufferings, and they did not want to be healed.
If it is necessary to be struck with amazement by what happens, it is necessary to worship the Physician of souls and bodies. But they were grumbling. For they were descendants of grumblers, those turning beautiful things into bad things, those saying the bitter is sweet, and the sweet is bitter. But Jesus was working with all economy on the Sabbath, working things concerning the Sabbath, so that the work might convince. Since word fights word, but the deed is unarguable, he healed on the Sabbath, teaching, so that the word might not become an adversarial word, but the work might convince those seeing.
They were arguing: 'It is a Sabbath, it is not permitted for you to carry your bed.' A lawgiver was present, and another was saying 'it is not permitted for you.' 'Establish, Lord, a lawgiver over them,' as it has been said concerning the Savior. But he, having been fully healed both soul and body by the Physician, having received a wise word from Wisdom, immediately...
Greek · §3
ᾄσμασιν ἀποκείμενα τοῖς νυμφικοῖς καὶ νηφαλίοις καὶ σωφρονικοῖς. μὴ γάρ, πρὸς τὴν τῶν πολλῶν ὑπόληψιν ἐκλαβὼν τὰ ῥήματα καὶ ἀτενίσας μηδέν, ἐρωτικὰ νομίσῃς εἶναι καὶ ἐμπαθῆ τὰ ᾄσματα, ἀλλὰ νυμφικὰ τὰ ῥήματα σωφροσύνης πεπληρωμένα. Καὶ εἰ μὴ νοεῖς τὰ ᾄσματα, ἐλθὲ ἐπὶ τὰς παροιμίας, καὶ ὁδῷ καὶ βαθμίσιν ἀνάβηθι ἐπ' ἐκεῖνα. ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, (ὡς περὶ γυναικὸς ὁ λόγος,) καὶ ἀπέστειλεν τοὺς ἑαυτῆς δούλους. καὶ πάλιν ἀλλαχοῦ λέγει· ἐράσθητι αὐτῆς καὶ τηρήσει σε. οὐ γυναικὸς ἔρως, ἀλλὰ σοφίας τῆς ἔρωτα ἐξοριζούσης. ὅπου γὰρ σοφίας κτῆσις, ἐκεῖ καὶ ἔρωτος ἐξορισμός. οὐ γὰρ κατὰ σοφίαν τὰ πάθη, ἀλλὰ σοφὰ τὰ νοήματα. ἵπποι θηλυμανεῖς ἐγενήθησαν, ἄλογος ἡ ὁρμή. ἐὰν τοίνυν ἐν τοῖς ᾄσμασιν ἀκούσῃς ὡς περὶ νυμφίου καὶ νύμφης τὰ λεγόμενα, μὴ χαμαὶ πέσῃς, μηδὲ ἐμπαθῶς ἄκουε ταῦτα, ἐκ τῶν ἀπαθῶν τὰ πάθη μεταγύμναζε. 11 Τὰ τοίνυν θεῖα τῶν ᾀσμάτων μελέτα, σωφροσύνης πεπληρωμένα, τοῦ πάθους Χριστοῦ μηνυτικά. καὶ γὰρ τὰ περὶ τοῦ πάθους τοῦ σωτῆρος διηγούμενα καὶ τὸν τόπον λέγει· εἰσῆλθεν εἰς κῆπον, διὰ τὸν ἐκεῖ ταφέντα. καὶ τῶν ἀρωμάτων ἐμνημόνευσεν· ἔλαβεν μύρον μου πλῆρες· ἐπληρώθη γὰρ ἡ οἰκονομία. καὶ μετὰ τὴν ἀνάστασιν ἔλεγεν· ἔφαγον τὸν ἄρτον μου μετὰ μέλιτός μου. ἔδωκαν γὰρ αὐτῷ ἀπὸ μελισσίου κηρίον. καὶ τὰ περὶ τοῦ οἴνου τοῦ ἐσμυρνισμένου ἔλεγεν πάλιν τὰ ᾄσματα· ποτιῶ σε ἀπὸ τοῦ οἴνου τοῦ μυρεψικοῦ. καὶ τὰ περὶ τοῦ μύρου τοῦ ἐπιχυθέντος ἐπὶ τὴν κεφαλὴν αὐτοῦ ἀλλαχοῦ ἔλεγεν· ἕως οὗ ὁ βασιλεὺς ἐν ἀνακλίσει αὐτοῦ, νάρδος μου ἔδωκεν ὀσμὴν αὐτοῦ. ἀνακειμένου γὰρ αὐτοῦ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ συνέτριψεν εἰσελθοῦσα γυνὴ ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτίμου καὶ ἐπέχεεν ἐπὶ τὴν κεφαλὴν αὐτοῦ. Οὕτω καὶ περὶ τοῦ σταυροῦ. φορεῖον. τὸ ξύλον τοῦ σταυροῦ, τὸ βαστάζον. στύλους αὐτοῦ ἐποίησεν ἀργύριον. ἡ ἀρχὴ τοῦ σταυροῦ ἀργύριον ἦν, ἡ προδοσία. ὥσπερ γὰρ οἶκος περικαλλὴς ἔχει χρύσεον ὄροφον ἄνωθεν ἐπικείμενον, τὸ δὲ πᾶν τῆς κατασκευῆς στύλοι μετεωρίζουσιν, οὕτω καὶ τοῦ σταυρωθῆναι Χριστὸν καὶ ἀναστῆναι ἀργύριον ἦν ἡ ἀρχή. εἰ μὴ γὰρ Ἰούδας προέδωκεν, οὐκ ἂν ἐσταυρώθη. διὰ τοῦτο, ὡς ὀνομαστοῦ πάθους τὴν ἀρχήν, στύλους αὐτοῦ ἐποίησεν ἀργύριον. 12 Ἐπίβασις αὐτοῦ πορφύρα. διὰ τοῦτο καὶ πορφύραν ἐνέδυσαν αὐτόν, παίζοντες μέν, προφητικῶς δὲ ἐργαζόμενοι· βασιλεὺς γὰρ ἦν. εἰ καὶ τὰ μάλιστα κατὰ χλεύην ἔπραττον, ἀλλ' ἔπραττον τέως· τὸ δὲ σύμβολον τῆς βασιλικῆς ἀξίας ἐγένετο. καὶ εἰ ἀκάνθινος στέφανος, ἀλλὰ στέφανος, καὶ ὑπὸ στρατιωτῶν δεδεμένος. βασιλεῖς γὰρ ὑπὸ στρατιωτῶν ἀναγορεύονται. ἐπίβασις αὐτοῦ πορφύρα, ἐντὸς αὐτοῦ λιθόστρωτον. ἴσασιν οἱ τῆς ἐκκλησίας σπουδαῖοι λιθόστρωτον, τὸν λεγόμενον γαββαθᾶν, ἐν τοῖς Πιλάτου ὄντα. 13 Ταῦτα δέ μοι λέλεκται ἐν παρεκβάσει τῇ ἐπὶ τοῦ κραββάτου ἐπὶ τὸ φορεῖον ἐληλυθότι. εἶπε τοίνυν πρὸς αὐτόν· ἔγειραι, ἆρον τὸν κράββατόν σου καὶ περιπάτει. πολυχρόνιον μὲν τὸ νόσημα, ὀξυτάτη δὲ ἡ ἔμπλαστρος. πολυετὴς μὲν ἡ πάρεσις, ὀξυτάτη δὲ ἡ νεύρωσις. ὁ γὰρ νεύρων ποιητής, ὁ ποικίλας παρέχων τὰς ἰατρείας τυφλοῖς, ὁ διὰ πηλοῦ ἐπιχρίσεως παραδόξως τὴν ἔμπλαστρον χαρισάμενος. τῷ γὰρ ὁρῶντι πηλὸς εἰ ἐπιχυθείη, ἐμποδίζει τὸ βλέπειν· Ἰησοῦς δὲ διὰ πηλοῦ τοῖς μὴ βλέπουσιν τὸ βλέπειν ἐχαρίζετο. καὶ ἄλλοις πάλιν δι' ἄλλων ἡ δύναμις· ᾧ μὲν γὰρ τὸ ἔγειραι ἆρον τὸν κράββατόν σου καὶ περιπάτει. Ὅση νομίζεις ἔκπληξις ἔλαβεν τοὺς ὁρῶντας; ἀλλ' ἦν τὸ μὲν ὁρώμενον θαυμαστόν, ἡ δὲ ἀπιστία δεινή. καὶ νόσος μὲν πολυετὴς θεραπεύεται, ἀπιστία δὲ πολυχρόνιος οὐκ ἐθεραπεύθη. ἀλλ' ἐπέμενον οἱ Ἰουδαῖοι τοῖς παθήμασιν, τὸ δὲ θεραπεύεσθαι οὐκ ἤθελον. 14 Εἰ δὲ δέον ἐκπλαγῆναι τὸ συμβάν, δέον προσκυνῆσαι τῶν ψυχῶν καὶ σωμάτων ἰατρόν. οἱ δὲ ἐγόγγυζον. γογγυστῶν γὰρ ἦσαν ἀπόγονοι, οἱ τὰ καλὰ διαστρέφοντες εἰς κακά, οἱ λέγοντες τὸ πικρὸν γλυκύ, καὶ τὸ γλυκὺ πικρόν. Ἰησοῦς δὲ μετὰ πάσης οἰκονομίας εἰργάζετο ἐν σαββάτῳ, τὰ ὑπὲρ σάββατον ἐργαζόμενος, ἵνα ἡ ἐργασία πείσῃ. ἐπειδὴ γὰρ λόγος λόγῳ μάχεται, τὸ δὲ ἔργον ἄμαχον, ἐθεράπευεν ἐν σαββάτῳ, διδάσκων, ἵνα μὴ ὁ λόγος ἀντιλογικὸς γένηται, ἀλλ' ἡ ἐργασία πείσῃ τοὺς ὁρῶντας. 15 Ἔφασκον ἐκεῖνοι· σάββατόν ἐστιν, οὐκ ἔξεστίν σοι ἆραι τὸν κράββατόν σου. νομοθέτης παρῆν, καὶ ἄλλος τὸ οὐκ ἔξεστίν σοι ἔλεγεν. κατάστησον κύριε νομοθέτην ἐπ' αὐτούς, περὶ τοῦ σωτῆρος εἴρηται. ὁ δὲ ἀρτίως καὶ τὴν ψυχὴν καὶ τὸ σῶμα ἰατρευθεὶς παρὰ τῆς σοφίας σοφὸν λαβὼν λόγον εὐθὺς
The Power of the Word§4
4He answers, not having the sense of a legalistic reply, but making his answer brief. Listen to me, he says, all of you, to the long-standing disease and the many-year reclining, the boundless misery. None of you ever showed care by taking me and first putting me into the bath so that I might be healed. Even if then you did not show care, how now you have received the legislative command, saying, 'Is it not permitted to you to take your bed?' Therefore I make my answer to you brief: he who made me well said this to me. If you despise me, take astonishment at the matter. He did not apply plaster, he did not use medical machines or aids. He spoke a word, and the work followed. He commanded, and I fulfill the command. I have become obedient to this, to the command of him who healed through commands. For if the one who commanded was powerless in his commands, it would not have been necessary to obey these. Since he has commanded in clear words to stop a long-standing suffering, I hear this most justly, he of whom even the disease, having heard, was healed. He who made me well said to me, 'Pick up your bed' (Mark 2:11).
16 The one healed did not know who the healer was. Much of the unostentatious nature of our Savior is presented. For having healed, he departed,
so that he might not be made known through the healing. But we do the exact opposite. If it ever happens to us to behold visions, or to help through the hands, or to drive away a demon by calling upon him, we refrain so much from hiding the miracle that even without being asked, we boast. But Jesus, teaching us through his works not to speak about himself, while providing the healing, deviated at once so that he might not be known, withdrawing at an opportune time and being present at an opportune time. For when it was necessary for the fame of the miracle to be shut up, then he withdraws. But when the departure of the crowds had happened, so that he might lead them after the bodily healing to the things of the soul having been healed, then being present he said: 'See, you have become well; sin no more.'
For the physician is varied, sometimes first healing the soul and then the body, and sometimes conversely. 'Sin no more, so that nothing may happen to you.' He teaches many through one. For the word is not toward that one alone, but indeed toward all of us. For if ever we fall into sufferings or sorrows or necessities, let no one write it down to God. For God is infinite of evils, but he himself tests no one. But each of us, being squeezed by rows of sins, is flogged. 'Sin no more, so that nothing may happen to you.' Let every man hear the spoken word, and let him who is committing fornication before this cast off the passion, and he who before...
Let the greedy man become merciful. Let the paralytic hear: sin no more. God's forgetfulness of sin is great, and His grace is abundant. But do not take the excess of His forbearance as an excuse for contempt, nor sin because God is long-suffering.
Rather, be healed of fleshly passions, and you also speak of what was read at the opportune time. For when we were in the flesh, the sufferings of sins were working through the law in our members; but when the apostle says, 'when we were in the flesh' (Romans 8:9), he was not speaking of this flesh which we are clothed in, but of fleshly deeds. He still said 'flesh' while wearing flesh, when he said 'when we were in the flesh.' But regarding the manner in which the flood was about to come, God said, 'My spirit shall not abide in these men, because they are flesh' (Genesis 6:3), because they were changing from the Spirit into a fleshly will; in this same way, here the apostle says, 'when we were in the flesh.'
Therefore, let no one be in the flesh (2 Corinthians 5:7), but being in the flesh, let him not walk according to the flesh (Galatians 5:16). For the apostle does not want us, having brought ourselves completely out of the world, to do no evil, but rather, being in the flesh, to enslave the flesh and not be ruled by it. Let us not be enslaved, but let us rule. Let us use food in moderation, not being carried away by gluttony, but bridling it.
[...regarding] the stomach, so that we may also begin from those things under the stomach. Let the body be ruled by the soul, and let not the soul be dragged under the fleshly pleasures. Sin no more, so that nothing worse may happen to you. Indeed the word preaches to all, but let all ears be capable of hearing. For not every hearing of the flesh that receives the word already receives it into the mind. Because of this the Savior was saying: 'Let the one having ears to hear, hear' (Matt 13:9), while conversing with those having ears of the flesh. Let everyone then hear Jesus and sin no more (John 8:11), but let us run to the one who forgives the transgressions. And if we are sick, let us flee to him; whether we are suffering...
Greek · §4
ἀποκρίνεται, οὐ νομικῶς ἀποκριθῆναι ἔχον, ἀλλὰ συντόμως ποιούμενος τὴν ἀπόκρισιν. Ἴστε μου, φησί, πάντες τὴν πολυχρόνιον νόσον καὶ τὸ πολυετὲς τῆς ἀνακλίσεως, τὸ ἀπερίστατον τῆς ταλαιπωρίας. οὐδεὶς ὑμῶν ποτε κηδεμονικὸν ἔδειξεν λαβών με καὶ πρῶτον ἐμβαλὼν εἰς τὴν κολυμβήθραν, ἵνα θεραπευθῶ. καίτοι τότε κηδεμονικὸν οὐκ ἐνδειξάμενοι πῶς νῦν τὸ νομοθετικὸν ἐλάβετε, οὐκ ἔξεστίν σοι ἆραι τὸν κράββατόν σου, λέγοντες; Συντομωτάτην τοίνυν ποιοῦμαι πρὸς ὑμᾶς τὴν ἀπόκρισιν· ὁ ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν. εἰ ἐμοῦ καταφρονεῖτε, πρὸς τὸ πρᾶγμα τὴν ἔκπληξιν λάβετε. οὐκ ἔμπλαστρον ἐπέθηκεν, οὐκ ἰατρικοῖς ἐχρήσατο μηχανήμασιν ἢ βοηθήμασιν. λόγῳ εἶπεν, καὶ τὸ ἔργον ἐπηκολούθησεν. προσέταξε, καὶ τὸ πρόσταγμα ἐγὼ ἐπιτελῶ. εὐπειθὴς γέγονα τούτου τῷ προσ τάγματι τοῦ διὰ προσταγμάτων θεραπεύσαντος. εἰ μὲν γὰρ ὁ προστάξας πρὸς τὸ ἰαθῆναι ἀνίσχυρος ἦν τοῖς προστάγμασιν, οὐκ ἔδει τούτοις ὑπακούειν. ἐπειδὴ δὲ λόγοις προστέτακται ἐναργὲς πολυχρόνιον παῦσαι πάθημα, δικαιότατα ἀκούω τούτου, οὗ καὶ νόσος ἀκούσασα ἀπηλλάγη. ὁ ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν, ἆρον τὸν κράββατόν σου. 16 Οὐκ ᾔδει ὁ θεραπευθείς, τίς ἐστιν ὁ θεραπεύων. πολὺ τὸ ἀκενόδοξον τοῦ σωτῆρος ἡμῶν παρίσταται. ἰατρεύσας γὰρ ἐξέκλινεν, ἵνα μὴ γνωρισθῇ ἐπὶ τῇ ἰατρείᾳ. ἡμεῖς δὲ πᾶν τοὐναντίον ποιοῦμεν. εἰ συμβῇ ποτε ὀνείρατα θεάσασθαι, ἢ διὰ χειρῶν βοηθῆσαι, ἢ δαίμονα δι' ἐπικλήσεως ἀπελάσαι, τοσοῦτον ἀπέχομεν τοῦ κρύψαι τὸ κατόρθωμα, ὥστε καὶ μὴ ἐρωτώμενοι καυχώμεθα. Ἰησοῦς δέ, τοῖς ἔργοις διδάσκων ἡμᾶς τὸ μὴ περὶ ἑαυτοῦ λέγειν, τὴν ἴασιν παρέχων ἐξέκλινεν ἅμα, ἵνα μὴ γνωρίζηται, εὐκαίρως ἀναχωρῶν καὶ εὐκαίρως παρών. ὅτε μὲν γὰρ ἐχρῆν κλεϊσθῆναι τὴν εὐφημίαν τοῦ κατορθώματος, τότε ἀναχωρεῖ. ὅτε δὲ τῶν ὄχλων ἀναχώρησις γέγονεν, ἵνα μετὰ τῆς σωματικῆς ἰατρείας ἐπαγάγῃ καὶ τὰ τῆς ψυχῆς τεθεραπευμένα, τότε παρὼν ἔλεγεν· ἴδε ὑγιὴς γέγονας, μηκέτι ἁμάρτανε. 17 Ποικίλος δέ ἐστιν ἰατρός, ποτὲ μὲν πρῶτον ψυχὴν θεραπεύων, εἶτα σῶμα, ποτὲ δὲ ἀντιστρόφως. μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν σοί τι γένηται. διδάσκων δι' ἑνὸς πολλούς. οὐ γὰρ πρὸς ἐκεῖνον μὲν ὁ λόγος μόνον, ἀλλὰ γὰρ καὶ πρὸς πάντας ἡμᾶς. εἴ ποτε γὰρ παθήμασιν περιπέσωμεν ἢ λύπαις ἢ ἀνάγκαις, μηδεὶς θεῷ προσγραφέτω. ὁ γὰρ θεὸς ἀπείραστός ἐστι κακῶν, πειράζει δὲ αὐτὸς οὐδένα. ἕκαστος δὲ ἡμῶν σειραῖς ἁμαρτιῶν σφιγγόμενος μαστιγοῦται. Μηκέτι ἁμάρτανε ἵνα μὴ χεῖρόν σοί τι γένηται. ἄκουε τοῦ ῥητοῦ πᾶς ἄνθρωπος, καὶ ὁ πρὸ τούτου πορνεύων ἀποτιθέσθω τὸ πάθος, καὶ ὁ πρὸ τούτου πλεονέκτης γενοῦ ἐλεήμων. ἀκουέτω ὁ ἅρπαξ, μηκέτι ἁμάρτανε. Πολλὴ καὶ θεοῦ ἡ ἀμνησικακία, δαψιλὴς ἡ χάρις. ἀλλὰ μὴ τὸ ὑπέρμετρον τῆς ἀνεξικακίας ἐφόδιον λάμβανε τῆς καταφρονήσεως, μηδ' ὅτι θεὸς μακρόθυμος, διὰ τοῦτο ἁμάρτανε. ἀλλὰ θεραπεύθητι λοιπὸν τὰ σαρκικὰ πάθη, καὶ λέγε καὶ σὺ τὸ εὐκαίρως ἀναγνωσθέν. ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν ἐὰν δὲ λέγῃ ὁ ἀπόστολος, ὅτε ἦμεν ἐν τῇ σαρκί, οὐ ταύτην ἔλεγεν τὴν σάρκα, ἣν περιβεβλήμεθα, ἀλλὰ τὰς σαρκικὰς πράξεις. ἔτι γε σάρκα φορῶν ἔλεγεν, ὅτε ἦμεν ἐν τῇ σαρκί. ἀλλ' ὅνπερ τρόπον μέλλοντος ἐπάγεσθαι κατακλυσμοῦ ὁ θεὸς ἔλεγεν, οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἶναι αὐτοὺς σάρκας, τοῦ πνεύματος εἰς σαρκικὴν προαίρεσιν μεταβαλλομένου, οὕτως καὶ ἐνταῦθα ὁ ἀπόστολος λέγει, ὅτε ἦμεν ἐν τῇ σαρκί. 18 Μηδεὶς τοίνυν ἔστω ἐν σαρκί, ἀλλ' ἐν σαρκὶ ὢν μὴ κατὰ σάρκα περιπατείτω. οὐ γὰρ βούλεται ἡμᾶς ὁ ἀπόστολος τελείως ἑαυτοὺς ἐξαγαγόντας ἐκ τοῦ κόσμου μὴ ἐργάζεσθαι φαῦλον, ἀλλ' ἐν σαρκὶ ὄντας ἡμᾶς καταδουλῶσαι τὴν σάρκα, καὶ μὴ ἄρχεσθαι ὑπ' αὐτῆς. μὴ δουλωθῶμεν, ἀλλ' ἄρξωμεν. τροφῇ χρησώμεθα συμμέτρῳ, μὴ τῇ γαστριμαργίᾳ καταφερόμενοι, ἀλλὰ χαλινοῦντες τὴν γαστέρα, ἵνα καὶ τῶν ὑπὸ γαστέρα ἄρξωμεν. ἀρχέσθω τὸ σῶμα ὑπὸ τῆς ψυχῆς, καὶ μὴ συρέσθω ἡ ψυχὴ ὑπὸ τῶν σαρκικῶν ἡδονῶν. Μηκέτι ἁμάρτανε, ἵνα μή τί σοι χεῖρον γένηται. κηρύσσει μὲν ἅπασιν ὁ λόγος, γένοιτο δὲ πάντα τὰ ὦτα ἀκούειν. οὐ γὰρ πᾶσα ἀκοὴ σαρκὸς δεχομένη τὸν λόγον ἤδη δέχεται εἰς τὴν διάνοιαν. διὰ τοῦτο ὁ σωτὴρ ἔλεγεν· ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, τοῖς ἔχουσιν ὦτα σαρκὸς διαλεγόμενος. 19 Ἀκουέτω τοίνυν ἅπας Ἰησοῦ καὶ μηκέτι ἁμαρτανέτω, ἀλλὰ τῷ ἁρματιῶν συγχωρητῇ προσδράμωμεν. καὶ εἰ νοσοῦμεν, προσφύγωμεν· εἴτε ἀλγοῦμεν
Seeking the Physician of Knowledge§5
5Let us follow the soul to the physician of knowledge; if we hunger, let us receive bread; if we have died, let us receive the resurrection. If we have fallen into ignorance, let us ask wisdom from the Wisdom.
But the word has drawn us out into the length of a word. And perhaps we have become an obstacle to the patristic teaching.
Yet the time calls to listen to greater words, so that, having been benefited by greater works, we may send up to God the doxology through the works, to whom is the glory now and always and unto the ages of ages (Ps 103:26). Amen.
Greek · §5
τὴν ψυχήν, τῷ ἰατρῷ τῆς γνώσεως ἐξακολουθήσωμεν· εἴτε πεινῶμεν, τὸν ἄρτον δεξώμεθα· εἴτε ἐνεκρώθημεν, τὴν ἀνάστασιν λάβωμεν. εἴτε ἐν ἀγνοίᾳ κατεγηράσαμεν, τὴν σοφίαν παρὰ τῆς σοφίας αἰτησώμεθα. Ἀλλ' ἐξείλκυσεν ἡμᾶς λόγος εἰς μῆκος λόγου. καὶ ἴσως γεγόναμεν ἐμπόδιον πατρικῆς διδασκαλίας. καιρὸς δὲ καλεῖ καὶ μειζόνων ἐπακοῦσαι ῥημάτων, ἵνα ὠφεληθέντες ἐκ μειζόνων ἔργων θεῷ διὰ τῶν ἔργων τὴν δοξολογίαν ἀναπέμψωμεν, ᾧ ἡ δόξα καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
The Physician of Knowledge§6
6Let us follow the soul to the physician of knowledge. If we hunger, let us receive the bread; if we have died, let us receive the resurrection. If we have fallen into ignorance, let us ask for wisdom from the Wisdom. But he drew us out [...]
Greek · §6
τὴν ψυχήν, τῷ ἰατρῷ τῆς γνώσεως ἐξακολουθήσωμεν· εἴτε πεινῶμεν, τὸν ἄρτον δεξώμεθα· εἴτε ἐνεκρώθημεν, τὴν ἀνάστασιν λάβωμεν. εἴτε ἐν ἀγνοίᾳ κατεγηράσαμεν, τὴν σοφίαν παρὰ τῆς σοφίας αἰτησώμεθα. Ἀλλ' ἐξείλκυσεν ἡμᾶς
Obstacle to Instruction§7
7A word about the length of a word. And perhaps we have become an obstacle to the fatherly teaching.g. But the occasion calls for listening more intently to the sayings, so that, having been benefited from greater works.
Greek · §7
λόγος εἰς μῆκος λόγου. καὶ ἴσως γεγόναμεν ἐμπόδιον πατρικῆς διδασκαλίας. καιρὸς δὲ καλεῖ καὶ μειζόνων ἐπακοῦσαι ῥημάτων, ἵνα ὠφεληθέντες ἐκ μειζόνων ἔργων
Doxology of Works§8
8Let us send back to God the doxology through his works, to whom belongs the glory both now and always and unto the ages of the ages. Amen.
Greek · §8
θεῷ διὰ τῶν ἔργων τὴν δοξολογίαν ἀναπέμψωμεν, ᾧ ἡ δόξα καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.