{"macarius-magnes-apocriticus/1.6":{"o":"τότε δὲ Βερενίκην δέσποιναν ἐπισήμου χωρίου καὶ ἔντιμον ἄρχουσαν τῆς μεγάλης Ἐδεσσηνῶν πόλεως ἔκπαλαιῦ τυγχάνουσαν, λιβάδων ἀπαλλαγεῖσαν ἀκαθάρτων αἵματος καὶ erdfous ὀδυνηροῦ τάχος ἐξιαθεῖσαν, ἣν πολλοῖς χρόνοις “πολλοὶ βασανίσαντες ἰατροὶ πρὸς τῷ μηδὲν ὠφελῆσαι εἰς χειρίσήην ὀδύνην τὸ πάθος ἐπηύξησαν 1, Θθίξει σωθεῖσαν σωτηρίου κρασπέδου μέχρι τοῦ νῦν ἀοίδιμον ἐν τῇ Μέσῃ τῶν Ποταμῶν ἄδεσθαι ποιήσας, μᾶλλον δὲ ἐν πάσῃ τῇ γῇ τὸ μέγα κατόρθωμα αὐτοῦ γὰρ τοῦ πραχθέντος ἡ γυνὴ τὴν ἱστορίαν σεμνῶς ἀποχαλκεύσασα τῷ βίῳ παρέδωκεν, ὡς ἄρτι τοῦργον γενόμενον, οὐ σάλαι.....","t":"[Macarius, from Book 1, chapter 6, on Berenice, the woman with the flow of blood.] … Then Berenice, mistress of a notable estate and from of old an honoured ruler of the great city of the Edessenes, freed from unclean flows of blood and swiftly healed of a painful affliction — the woman whom for a long time “many physicians had tormented, and besides doing no good at all had increased the suffering into worse pain” — saved by touching the saving hem: he made her celebrated in song to this day in Mesopotamia, or rather the great achievement throughout the whole earth. For the woman had the story of what had been done nobly cast in bronze and handed it down to the world, as though the deed had happened just now and not long ago …","f":"Macarius Magnes, <i>Apocr.</i> 1.6 (Blondel, 1; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/1-6)."},"macarius-magnes-apocriticus/2.10":{"o":"Λοιπὸν ἴδωμεν τί Θέλει My ὁ Qdaxuv \"Ἐλέησόν μου τὸν υἱὸν, ὅτι σεληνιάξεται᾽ οὐ γὰρ σελήνη τοῦτον ἀλλὰ δαίμων ἐκόλαζε κἀκεῖνο δὲ μὴ πάρεργον ἀκούσωμεν τὸ, \"ὦ γενεὰ ἄπιστος, ἕως ποότε ἔσομαι μεθ’ ὑμῶν; Τί γὰρ πρᾶγμα εἶχον οἱ πολλοὶ ταύτης ἀκούειν τῆς φωνῆς, ἑνὸς ἀξιοῦντος ἢ καὶ σφαλλομένου περὶ τὴν ἀξίωσιν; τίνος δὲ ἕνεκεν, ἐλεεινῶς τοῦ πατρὸς διὰ τὸν υἱὸν γονυπετοῦντος, ἐπιτιμητικῶς οὐκ αὐτῷ μόνῳ ἀλλὰ καὶ τοῖς ὄχλοις ἀπαντήσας ἐφθέγξατο; οὐ γὰρ ἐχρῆν μᾶλλον ἀσμενίσαι τὴν ἔντευξιν ἅτε περὶ κακουμένου συμπαθῶς γιγνομένην 5; ἀλλὰ τοὐναντίον ἀποσκορακίζει τῶν ἱκετῶν τὴν δέησιν δοκεῖ γὰρ ὁ Χριστὸς ἀλόγως ἐκ τοῦ προφανοῦς ἐνυξρίζειν τὸν δῆμον. ἀλλὰ μὴ προσχῶμεν τῇ τῶν λεγομένων ἐπιφανείᾳ μόνῃ 16, ἀλλὰ τὴν ἀφανῆ τοῦ πράγματος κακίαν ἀθροίσωμεν. Τί γοῦν 19; “πανοῦργος ὑπάρχων καὶ δολερὸς ὁ δράκων ὁ λεγόμενος δαίμων τοῦ μὲν παιδὸς ἀπανθρώπως διεσήρέδλου τὸ σῶμα ποικίλα δείματα φασμάτων καὶ QoGepà. ζωγραφῶν τῶν δ᾽ ἰσορούντων τὰς ψυχὰς “σολυτρόπως ἐμασήιζεν εἰς θεομαάχον γνώμην ἀνάγων τοὺς εὐχερεῖς κατὰ γὰρ τὴν στροφὴν, μᾶλλον δ᾽ ὑποσἸροφὴν τοῦ σεληνιαίου κύκλον, éyypíu lev τῷ νεανίᾳ λύτταν ἀφόρητον καὶ πολλὴν ἐνειργάζετο, ὡς εἰς ὕδωρ Ἦ ἢ «rüp καταθάλλειν ἐλεεινῶς, καὶ πολλῇ μανίᾳ διαταραττειν ἀφειδῶς, ὡς τοὺς ὁρῶντας νομίζειν οὐκ ἀπὸ δαίμονος τοῦτο σάσχβιν τὸν «aida, ἀλλ᾽ ἀπὸ τοῦ τῆς σελήνης κύκλου διαστρέφεσθαι, διὰ τὸ τσαρατετηρημένον τοῦ πονηροῦ δαίμονος καθ’ ἑκαστην ὑποστροφὴν σεληνιαίου Φωτὸς ἐπιρριπτ)οῦντος τῷ νέῳ, καὶ λοιπὸν ἐντεῦθεν κεκρυμμένην συμθαίνειν, μικροῦ δὲ καὶ φανερὰν βλασφημίαν σωρεύεσθαι, τῶν Φιλοψόγων λεγόντων, ὡς οὐκ ἀγαθὸν κτίσμα ὁ κτίστης ἔκτισε τῆς σελήνης τὸν κύκλον ἀλλ᾽ ἐπ’ ὀλέθρῳ τῆς ἀνθρωπείας ἀγέλης, 859 ὧν μεμαθήκαμεν ἰδοὺ γὰρ φόνιος καὶ λίαν ἀπάνθρωπος ὁ τῆς σελήνης λόγος ἀλλ᾽ οὐ τὴν σεληήνην τανῦν αἰτιατέον ἀλλὰ τὸν κτίσαντα ταύτην καὶ τὸν δημιουργήσαντα τὸν οὕτω βλαξερὰν ἡμῖν καὶ πολέμιον ταύτην καὶ φθορᾶς αἴτιον σκεῦος τεχνησάμενον. Ταύτην ἐπραγματεύσατο τὴν πραγματείαν ὁ δαίμων, ἵνα τοῦ μὲν σαιδὸς ἀγρίως ἀπομαστ ζῃ.\" τὸ σῶμα, τοῖς δὲ Sewpévois βλασφηραν ἄθεσμον ἐγείρῃ τοῦ κτίσαντος ἐκ μιᾶς πληγῆς τραῦμα διπλοῦν ἐργαζόμενος, ἐξ ἑνὸς μυρίου ὐλήθους τὰς ψυχὰς ζημιώσας, καὶ διὰ τοῦ φαινομένου τοξεύσας τὰ ἀφανῆ. Ἐπεὶ γοῦν ἠπίστησαν ἐπὶ καλῷ τὴν σελήνην ἐκτίσθαι, ἐπὶ Ad6p δὲ ταύτην ἐτόπασαν παρῆχθαι, ἡ δ᾽ ἀφορμὴ τοῦ κακοῦ ἐκ τῆς τοῦ δαιμονῶντος ἱστορίας ὑπῆρξε, τούτου χάριν ὁ Χριστὸς τοὺς κεκρυμμένως τῷ δαιμονιξομένῳ τὴν ψυχὴν συννοσήσαντας ταλανίζει μεγάλως 39, καὶ τῆς ἀπιστίας αὐτῶν ἐλέγχει τὸ ἀρρώσήημα λέγων Qu γενεὰ ἄπιd Nw ὑπ᾿ 010s καὶ τὴν γνώμην ἀθέξαιος ἡ τοπάξουσα τοὺς ἀνθρώπους ἀπὸ σελήνης μαίνεσθαι, ἡ διὰ τοῦ κτίσματος τὸν κτίστην διαδάλλουσα καὶ τὸν ποιητὴν ἐπὶ ποιήματι ψέγειν ἀποτολμήσασα Φέρετέ μοι αὐτὸν ὧδε οὐ γὰρ i με πεῖ, ἑνὸς ἀλλὰ πάντων ὑμῶν τὸ ἀρρώστήημα᾽ καὶ, θεραπευθέντος αὐτοῦ, ὑμεῖς τὴν ὑμετέραν ψυχὴν συνιαθῆτε γνόντες, ὡς οὐκ ἀπὸ σελήνης ἀλλ᾽’ ἀπὸ πνεύματος τοῦ καχουμένου τὸ πάθος, οὗ τσαρελθόντος ὁ σαῖς ὑγιὴς ὀφθησε-- ται, καὶ τὴν ὑμετέραν αὐτὸς δημοσιεύσει κακίαν, ὡς ἀπαιδεύτῳ λόγῳ κατεψεύσασθε τῆς σελήνης. Εἰ δὲ Ματθαῖος λέγει, ὅτι σεληνιαζόμενος προσηνέχθη τῷ Χρισῆῷ, οὐχ ὡς ἀγνοῶν, ὅτι σεληνιαῖον οὐχ ὑπῆρχε. τὸ σσαθος, τοῦτο γράφειν ἠξίωσεν, ἀλλ᾽ ὡς ἀκούσας, καὶ εἰπὼν, ὅπερ ἤχουσεν᾽ ἴδιον γὰρ Ἰσῆορος *, ἅπερ ἤκουσεν ἢ εἶδεν, οὐχ dnep ἔστι λέγειν. Καὶ τῆς μὲν ὑποθέσεως ταύτης fau καλῶς εἰρημένον οὕτω τὸ ζητούμενον, εἴ γέ σοι Φίλον ἐλευθέρως ἀχθέντι τὸ τῆς ἐλευθερίας μάθημα καταδέχεσθαι.","t":"[The Christian (Macarius) answers the objection on “Lord, have mercy on my son, for he is moonstruck” (Matt 17:15).] Next let us see what is meant by the man who says, “Have mercy on my son, for he is moonstruck”; for it was not the moon that was tormenting him but a demon. And let us not hear as an afterthought the saying, “O faithless generation, how long shall I be with you?” For what business had the many to hear this utterance, when one man was making the request, or even erring in his request? And why, when the father was kneeling piteously for his son, did he speak in rebuke, addressing not him alone but the crowds as well? Should he not rather have welcomed the petition, since it was made in sympathy for one who was suffering? Instead, on the contrary, he sends the suppliants' request packing; for Christ seems, without reason and openly, to insult the people. But let us not attend only to the surface of what is said; let us gather up the hidden wickedness of the matter. What then? The serpent called a demon, being crafty and deceitful, inhumanly twisted the boy's body, painting various terrors of apparitions and fearful things, and in many ways scourged the souls of the onlookers, leading the credulous to an opinion that fights against God. For at the turning, or rather the return, of the moon's cycle he lodged in the youth an unbearable and violent frenzy, and worked in him so as to throw him piteously into water or fire and to convulse him without mercy in great madness, so that those who saw it thought the boy suffered this not from a demon but was distorted by the cycle of the moon — because the evil demon watched for each return of the moon's light to hurl himself on the youth. And thereafter a hidden, and almost an open, heap of blasphemy came about, as the fault-finders said that the Creator had not made the moon's orb as a good creature but for the destruction of the human flock: “From what we have learned, look, the moon's account is murderous and very inhuman; yet it is not the moon we must now blame, but the one who created and fashioned it, who devised it as a vessel so harmful and hostile to us and a cause of corruption.” This was the business the demon carried on: to scourge the boy's body savagely, and to raise among the onlookers lawless blasphemy against the Creator, working a double wound with one blow, harming the souls of a countless multitude through one, and through what was seen shooting at what was unseen. Since, then, they disbelieved that the moon was created for good and supposed it had been brought into being for destruction, and the occasion of this evil arose from the case of the demoniac, Christ for this reason greatly pities those who were secretly sick in soul together with the possessed boy, and reproves the sickness of their unbelief, saying: “O generation faithless and unstable in judgment, which supposes that men go mad from the moon, which slanders the Creator through the creature and dares to blame the maker for the thing made! Bring him here to me; for the sickness is not one man's but all of yours. And when he is healed, you will be healed in your souls together with him, knowing that the suffering comes not from the moon but from the spirit that does the harm. When it has gone out, the boy will be seen healthy, and he himself will publish your wickedness, how with an uneducated word you lied about the moon.” And if Matthew says that a moonstruck boy was brought to Christ, he did not choose to write this as though he did not know that the affliction was not from the moon, but as one who had heard it and said what he heard; for it is the mark of a historian to say what he heard or saw, not what is the case. Let the question of this subject be thus well answered, if it pleases you, brought up as a free man, to accept the lesson of freedom.","f":"Macarius Magnes, <i>Apocr.</i> 2.10 (Blondel, 15–18; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-10)."},"macarius-magnes-apocriticus/2.11":{"o":"É£erdocpey δὲ κἀκεῖνο λεπτῶς ἐρευνήσαντες ὃ, τί do uv, φησιν \"Ἐὰν ἐγὼ μαρτυρῶ «περὶ ἐμαυτοῦ, ἡ μαρτυρία οὐκ ἔστιν ἀληθής. ἄνθρωπος γὰρ ἑαυτῷ μαρτυρῶν οὐκ ἀληθής Θεὸς δὲ τοὐναντίον ἀληθὴς, ἐξ ὧν πιρατίει, μαρτυρῶν περὶ ἑαυτοῦ οὐκ ἂν οὖν ἁρμόσειεν ἀνθρώπῳ τὸ λέγειν Ὁ γώ εἰμι τὸ φῶς καὶ ἡ ζωὴ καὶ ἡ ἀλήθεια, ἀλλὰ μόνῳ Θεῷ τῷ κατὰ Φύσιν ζωῇ καὶ φωτὶ καὶ ἀφθαρσίᾳ τυγχάνοντι. Ἐπειδὴ γοῦν ταῦτα καὶ τὰ τούτοις ἀδελφὰ φθεγγόμενος ὁ Χριστὸς οὐχ ὡς Θεὸς ἀλλ᾽ ὡς ἄνθρωπος ὑπὸ τῶν Ἰουδαίων ψιλὸς ἐνομίζετο, ἀναιρεῖ τὴν αἰσίως οὐ γινομένην ψῆφον τὰς γὰρ ἐνθέους πράξεις ὑπ’ ἀνθρωπίνης γίνεσθαι δικαζόντων δυνάμεως, ἀνετρέπετο ἡ Θεία λῆξις ὡς οὐκ ἐνανθρωπηήσασα᾽ ἡ δὲ τῶν θνητῶν Φύσις οὐκ ὠφελεῖτο, τούτου μὴ γενομένου ἐκινδύνευε δὲ, ταύτης τῆς γνώμης κρατούσης, τὸ τῆς olxovoμίας διαπεσεῖν μυσήηήριον 13, καὶ χεῖρον ἐν κόσμῳ γενέσθαι τὸ νανάγιον, ὑποGpvx p δὲ τσάντα συγκαταπεσεῖν κύματι, εἰ Θεὸς μὲν ὁ παρὼν, καὶ Θεῖον τὸ ἀνθρώπου δὲ μαρτυρίαν εἶχε τὰ γινόμενα. θεν καθὸ ἄνθρωπος ἑαυτῷ μαρτυρεῖν τπιαρητήσατο, παρὰ δὲ Θεοῦ τὴν μαρτυρίαν ἐζήτει καθὸ δὲ Θεὸς ἑαυτῷ μαρτυρῶν οὐκ ἐσφάλλετο λέγων *Éyd εἰμι τὸ Φῶς τοῦ κόσμου καὶ ἡ ζωὴ καὶ ἡ ἀλήθεια - οὐ γὰρ ἄλλος τις ἑαντῷ ταῦτα μεμαρτύρηκεν ὑθρίζετο yàp ἂν ἡ ἀξία τοῦ κρείττονος σαρὰ τῶν ἀνομοίων μαρτυρίαν λαμδάνουσα 9. ὅθεν εἰκότως πρὸς τοὺς μὴ δεόντως αὐτὸν διασκώψαντας ἐν τῷ λέγειν ᾿ Zà περὶ σεαυτοῦ μαρτυρεῖς, ἔλεγεν “ - Εἰ καθ’ ὑμᾶς ἄνθρωπος ὧν ἐγὼ μεμαρτύρηκα, οὐκ ἀληθὴς ἡ μαρτυρία el δ᾽ οὐκ ἄνθρωπος μόνον ἀλλὰ καὶ Θεὸς ἐγὼ, ἀληθῶς μεμαρτύρηκα λέγων \"Ἐγώ εἰμι τὰ φῶς τοῦ κόσμου καὶ ἡ ἀλήθεια καὶ ἡ ζωή. Καθὼς γὰρ ἂν ἴδω τὴν ὑμετέραν ψῆφον εἰς ἐμὲ γινομένην, ὑμῖν ἀποχρίνομαι ἂν γοῦν ἄνθρωπος, ὡς ὑμεῖς κρίνετε, τυγχάνω ψιλὸς, οὐκ ἀληθὴς ἡ μαρτυρία, ἣν ἐγὼ μεμαρτύρηκα εἰ δὲ Θεὸς, ὡς ἡ Θεία ψῆφος ἐξεθαίωσεν !, ἀληθὴς ὁ λόγος ἐμοὶ τῆς μαρτυρίας. ἀναιρῶ γοῦν οὐ τὸ λεχθὲν ἐξ ἐμοῦ περὶ ἐμοῦ, ἀλλὰ τὴν ὑμετέραν χρίσιν ἀποβάλλομαι τὴν κρί- . νουσαν ἄνθρωπον μόνον εἶναι τὸν Χριστὸν τὸν πτολὺ «Mov ἀνθρώπου, μᾶλλον δὲ οὐ κατὰ σύγκρισιν τὰς τεραστίους ἐκτελοῦντα δυνάμεις. El γοῦν καθὸ ἄνθρωπος νομίζετε μαρτυρεῖν «xepl ἐμοῦ, οὐ ᾿τραττω τοῦτο \", ἀλλὰ παρ᾽ ἑτέρου ζητῶ τὸ μαρτύριον᾽ εἰ δὲ καθὸ Θεὸς, πολὺ διεσφάλλετε Θεὸς yàp ἑαυτῷ μαρτυρῶν οὐ σφάλλεται τίς γὰρ Θεῷ μαρτυρήσει μηδεὶς ὑπάρχων πρὸ αὐτοῦ μηδὲ σὺν αὐτῷ; τίς ὁμῆλιξ.! εὑρεθείς; ἀλλ᾽ αὐτὸς πρὸ πάντων εἷς ὑπάρχων καὶ αὐτὸς λέγει σσερὶ ἑαυτοῦ, καὶ λέγων ἀληθεύει 5. Ταῦθ᾽ ἡμῖν λελέχθω βεθαίως τρανότερον, καὶ πέρας ἐχέτω καὶ τοῦτο ζήτημα ἔτερον δ᾽ εἴ 1119 τῶν Εὐαγγελίων ἀπορώτερον Φαίνεται, εἰς ἐπήκοον τοῦτο γυμνώσας Φανέρωσον.","t":"[The Christian (Macarius) answers the objection on “If I bear witness to myself, my witness is not true” (John 5:31).] Let us also examine carefully what he means when he says, “If I bear witness about myself, my witness is not true.” A man who bears witness to himself is not true; but God, on the contrary, is true when he bears witness about himself from what he does. So it would not suit a man to say, “I am the light and the life and the truth,” but God alone, who is by nature life and light and incorruption. Since, then, when Christ uttered these and similar words, he was thought by the Jews to be not God but a mere man, he overturns the verdict that was not rightly given. For if they judged that the divine deeds were done by human power, the divine lot was overthrown, as if it had not become man; the nature of mortals received no benefit, since this had not happened; and while this opinion prevailed, the mystery of the economy was in danger of collapsing, a worse shipwreck was in danger of happening in the world, and everything of sinking together under the wave — if the one present was God and the deeds divine, yet they had only a man's testimony. Therefore, insofar as he was man, he declined to bear witness to himself and sought the testimony from God; but insofar as he was God, in bearing witness to himself he was not mistaken when he said, “I am the light of the world and the life and the truth.” For no one else has borne witness to himself to these things; and the dignity of the greater would be insulted if it received testimony from those unlike it. So, rightly, to those who improperly mocked him by saying, “You bear witness about yourself,” he said: “If, as you suppose, I am a man who has borne witness, the testimony is not true; but if I am not only man but also God, I have borne witness truly in saying, ‘I am the light of the world and the truth and the life.’ For I answer you according as I see your verdict on me. If, then, I am a mere man, as you judge, the testimony I have given is not true; but if I am God, as the divine verdict has confirmed, my word of testimony is true. So I do not cancel what was said by me about me; I reject your judgment, which judges that Christ is only a man — he who performs prodigious works of power far beyond a man, or rather beyond all comparison. If, then, you suppose that I bear witness about myself as a man, I do not do this, but seek the testimony from another; but if as God, you are badly mistaken, for God bearing witness to himself is not mistaken. For who will bear witness to God, when no one exists before him or with him? Who has been found his equal in age? But he, being one before all things, speaks about himself, and in speaking he speaks the truth.” Let this be said by us firmly and more clearly, and let this question too be closed. And if any other passage of the Gospels seems more perplexing, lay it bare and bring it into our hearing.","f":"Macarius Magnes, <i>Apocr.</i> 2.11 (Blondel, 18–19; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-11)."},"macarius-magnes-apocriticus/2.12":{"o":"ὁ δὲ δριμύξας καὶ λίαν βλοσυρὸν εἰσαθρήσας «τληκτικώτερον ἡμῖν ἔφησε νεύσας τοὺς Εὐαγγελιστὰς ἐφευρέτας, οὐχ lolopas τῶν περὶ τὸν Ἰησοῦν γεγενῆσθαι πράξεων. Ἑκασίος γὰρ αὐτῶν οὐ σύμφωνον ἀλλ᾽ ἑτερόφωνον SOC Mere μάλιστα τὸν λόγον τπερὶ τοῦ erdÜous ἔγραψεν ὁ μὲν yàp ἱστορεῖ, \"ὡς σταυβωθέντι σπόγγον vis ὄξους σαληρώσας προσήνεγκεν. ὁ δὲ ἑτέρως Εἰς τὸν τόπον, Φησὶν, ἐλθόντες Γολγοθᾶ, ἔδωκαν αὐτῷ «uei» οἶνον μετὰ χολῆς μεμιγμένον καὶ γευσάμενος οὐκ ἠθέλησε πιεῖν καὶ μετ᾽ ὀλίγα “Περὶ δὲ αν 46; Pr τὴν ἐνάτην ὥραν ἐδόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων ἐϊλωεὶμ, ÉAvelp, λεμὰ ΧΧΙΠῚ, 2. caGaxÜavel; τουτέστι 1δ Θεέ μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες; οὗτος δ᾽ dai goat ur Ματθαῖος. ὁ δέ Quai Xxeüos ἔκειτο ὄξους μεστόν σκεῦος οὖν ueolbv τοῦ ὄξους σὺν ὑσσώπῳ προσδήσαντες προσήνεγκαν αὐτοῦ τῷ σήόματι ὅτε οὖν 39, 80. ἔλαξε τὸ δξος ὁ Ἰησοῦς εἶπε Τετέλεσται καὶ κλίνας τὴν κεφαλὴν 'σαρέδῶκε τὸ πινεῦμα οὗτός ἐστιν ὁ ἰωάννης 3, ὦ δὲ λέγει \"Καὶ φωνῇ μεγάλῃ um, 46. κράξας εἶπε Πάτερ, εἰς χεῖράς σου πσαραθήσομαι τὸ πνεῦμα μου οὗτος δὲ τυγχάνει Λουκᾶς. Éx ταύτης τῆς ἑώλου lolopías καὶ διαφώνου, ὡς οὐχ ἑνὸς ἀλλὰ πολλῶν πιεπονθότων \"7, Ec, λαβεῖν τὸν λόγον εἰ ydp ὁ μέν χεῖράς σου, λέγει, “παραθήσομαι τὸ πνεῦμά μου, ὁ δέ Τετέλεσται 5, ὁ ΝΜ oh. xix, 3o, \"Θεέ μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες; ὁ δέ Θεὸς, Θεός μου, εἰς τί ὠνείδισας με 7; φανερὸν, ὡς ἀσύμφωνος αὕτη μυθοποιΐα ἢ ππολλοὺς σταυχχιι,. ἐμφαίνει ἢ ἕνα δυσθανατοῦντα, καὶ τὸ σαφὲς vois τσαροῦσι ToU σάθους μὴ «ap£xovra el δὲ κατὰ ἀλήθειαν τὸν τρόπον τοῦ Θανάτου εἰπεῖν μὴ δυνάμενοι οὗτοι παντάπασιν ἐρραψώδησαν !?, καὶ περὶ τῶν λοιπῶν οὐδὲν ἐσαφήνισαν. δῦ.","t":"[The philosopher's objection on the disagreement of the Evangelists about the Passion (Matt 27:34, 46, 48; Mark 15:34, 36; Luke 23:46; John 19:29–30).] But he, frowning sharply and staring at us very grimly, said to us more cuttingly, with a nod, that the Evangelists were inventors, not historians, of the deeds concerning Jesus. For each of them wrote an account not in agreement but in disagreement, especially the account of the Passion. One records that “someone filled a sponge with vinegar and brought it to him” when he was crucified. Another says otherwise: “When they came to the place Golgotha, they gave him wine to drink mixed with gall; and when he had tasted it he would not drink.” And a little later: “About the ninth hour Jesus cried out with a loud voice, saying, ‘Eloi, Eloi, lema sabachthani,’ that is, ‘My God, my God, why have you forsaken me?’” This is Matthew. Another says: “A vessel full of vinegar stood there. So they bound a vessel full of the vinegar with hyssop and brought it to his mouth. When Jesus had taken the vinegar, he said, ‘It is finished,’ and bowing his head he gave up the spirit.” This is John. And another says: “And crying out with a loud voice he said, ‘Father, into your hands I shall commit my spirit.’” This is Luke. From this stale and discordant story one may take the account as being of not one sufferer but many. For if one says, “Into your hands I shall commit my spirit,” another, “It is finished,” another, “My God, my God, why have you forsaken me?”, and another, “My God, my God, why have you reproached me?”, it is plain that this discordant fable-making shows either many crucified men, or one who died hard and did not give those present a clear view of his suffering. And if these men, unable to tell the manner of his death truthfully, simply made up their tale, then they made nothing clear about the rest either.","f":"Macarius Magnes, <i>Apocr.</i> 2.12 (Blondel, 20–22; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-12)."},"macarius-magnes-apocriticus/2.13":{"o":"ὅτι δὲ τὰ περὶ τοῦ τέλους αὐτοῦ πάντα κατεστοχάσαντο, ἐξ ἑτέρου κεῷαλαίου τοῦτ᾽ ἀποδειχθήσεται !. Γράφει γὰρ ἰωάννης \"Ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόν-- τες, ὡς εἶδον αὐτὸν ἤδη τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη, ἀλλ᾽ els τῶν στήρατιωτῶν λόγχῃ ἔνυξεν αὐτοῦ τὴν πλευράν καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ μόνος γὰρ τοῦτ᾽ εἴρηκεν ὁ ἰωάννης, τῶν δ᾽ ἄλλων οὐδείς διὸ καὶ αὐτὲς ἑαντῷ βούλεται μαρτυρεῖν λέγων Καὶ ὁ ἑωρακὼς μεμαρτύρηκε, καὶ ἀλη-- θινὴ αὐτοῦ ἐσῆιν ἡ μαρτυρία. ὄπερθ δοκεῖ μοι, τουτὶ κέπφου τυγχάνει τὸ pipa σῶς γὰρ ἀληθινὴ ἡ μαρτυρία τοῦ, περὶ οὗ ἡ μαρτυρία, μὴ ὑφεστῶτος; μαρτυρεῖ ydp τις περὶ τοῦ ὄντος περὶ δὲ τοῦ μὴ ὄντος exis ἂν λεχθῇ μαρτυρία;","t":"[The philosopher's objection on John 19:33–35, the piercing of Christ's side.] That they made up everything about his end by guesswork will be shown from another heading. For John writes: “When they came to Jesus and saw that he was already dead, they did not break his legs, but one of the soldiers pierced his side with a spear, and at once blood and water came out.” John alone said this, and none of the others. That is why he wants to bear witness to himself, saying, “And he who has seen has borne witness, and his testimony is true.” This, it seems to me, is the saying of a simpleton. For how is the testimony true when the thing it testifies about did not exist? One bears witness about what is; but about what is not, how could testimony be spoken?","f":"Macarius Magnes, <i>Apocr.</i> 2.13 (Blondel, 22; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-13)."},"macarius-magnes-apocriticus/2.14":{"o":"ἔστι καὶ ἕτερος λόγος δυνάμενος σαθρὰν ταύτην ἐλέγξαι τὴν δόξαν ὁ σερὶ τῆς ἀνασήασεως αὐτοῦ τῆς πανταχοῦ Θρυλλουμένηςδ, τίνος χάριν ὁ Ἰησοῦς μετὰ τὸ παθεῖν αὐτὸν, ὥς Quse, καὶ ἀνασήῆναι οὐκ ἐμφανίζεται Πιλάτῳ τῷ κολάσαντι αὐτὸν καὶ λέγοντι μηδὲν ἄξιον πεπραχέναι Θανάτου, ἢ ρώδη τῷ τῶν Ἰουδαίων βασιλεῖ, ἢ τῷ ἀρχιερεῖ τῆς Ἰουδαϊκῆς φατρίας, ἢ πολλοῖς ἅμα καὶ ἀξιοπίστοις, καὶ μάλιστα Ῥωμαίων τῇ τε βουλῇ καὶ τῷ δήμῳ, ἵνα τὰ κατ᾽ αὐτὸν Savpdaavres μὴ δόγματι κοινῷ καταψηφίσωνται Θάνατον ὡς ἀσεθδῶν τῶν πειθομένων αὐτῷ ἀλλ᾽ ἐμφανίζει τῇ Μαγδαληνῇ Mapía γυναικὶ χυδαίᾳ καὶ ἀπὸ κωμυδρίου λυπροτάτου τινὸς ὡρμωμένῃ, καὶ ὑπὸ ἑπτὰ δαιμόνων κατασχεθείσῃ aro1à!!, uev ἐχείνης δὲ καὶ ἄλλῃ Mapía ἀφανεστάτῳ καὶ αὐτῷ γυναίῳ V χωμητικῷ, καὶ ἄλλοις ὀλίγοις οὐ σφόδρα ἐπισήμοις καίτοι Φάσκοντος Ματθαίου τῷ ἀρχιερεῖ τῶν ἰουδαίων πτροειρηκέναι ἀπάρτι, λέγοντα 17, ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐν δεξιᾷ τῆς δυνάμεως, καὶ ἐρχόμενον μετὰ τῶν νεφελῶν. El γὰρ ἦν ἐμφανίσας ἀνδράσιν τὰν in, ἐπισήμοις 99, δι᾽ αὐτῶν exdyres ἂν émíalevoy 33, καὶ οὐδεὶς dv τῶν dixaa'lov n AP9*- ὡς μύθους ἀλλοκότους dvamAdrlovras ἐκόλαζεν οὐδὲ γὰρ Θεῷ δήπουθεν ἀρεστὸν ἀλλ᾽ οὐδὲ ἀνθρώπῳ συνετῷ “πολλοὺς δι’ αὐτὸν ταῖς ἀνωτάτω τιμωρίαις ὑποθληθῆναι.","t":"[The philosopher's objection on the resurrection of Christ and his appearances.] There is another argument able to prove this opinion unsound: the one about his resurrection, which is talked about everywhere. Why did Jesus, after he suffered, as you say, and rose, not appear to Pilate, who punished him and said he had done nothing deserving death, or to Herod, the king of the Jews, or to the high priest of the Jewish clan, or to many trustworthy people at once, and especially to the Roman senate and people — so that, marvelling at what had happened to him, they would not by common decree condemn to death as impious those who obey him? Instead he appears to Mary Magdalene, a common woman who came from some miserable little village and had been possessed by seven demons, and with her to another Mary, herself a quite obscure village woman, and to a few others not very notable — although Matthew says that he had told the high priest of the Jews beforehand, “From now on you will see the Son of Man sitting at the right hand of power and coming with the clouds.” For if he had appeared to notable men, all would have believed through them, and no judge would punish them as fabricators of outlandish fables. For surely it is pleasing neither to God nor even to a sensible man that many should be subjected to the most extreme punishments on his account.","f":"Macarius Magnes, <i>Apocr.</i> 2.14 (Blondel, 23; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-14)."},"macarius-magnes-apocriticus/2.15":{"o":"Éà» δέ τις κἀκείνην τὴν γεγραμμένην ἐν τῷ Εὐαγγελίῳ τερθρείαν ἀναγνῷ, σφόδρα εἴσεται τερατολογίαν εἶναι τὰ εἰρημένα 5, ἔνθα φησί \"Νῦν κρίσις ἔστι τοῦ κόσμου νῦν ὁ ἄρχων τοῦ κόσμου τούτου βληθήσεται ἔξω. Εἰπὲ γάρ μοι πρὸς Θεοῦ, τίς ἡ κρίσις ἡ τότε γινομένη, καὶ τίς ὁ ἄρχων τοῦ κόσμου ὁ βληθεὶς ἔξω; ci μὲν γὰρ ἐρεῖτε τὸν αὐτοκράτορα \"5, ἀλλ᾽ οὐκ £c]: μόνος ἄρχων, ἀλλ᾽ οὐδ᾽ ἐδληήθη κάτω πολλοὶ γὰρ ἄρχουσι τοῦ κόσμου εἰ δὲ νοητόν τινα καὶ ἀσώματον, οὐδ δυνατὸν βληθῆναι ἔξω σοῦ γὰρ βληθῇ ἄρχων τυγχάνων τοῦ κόσμου; El μὲν γὰρ ἄλλον λέξετέ «rov κόσμον ὑφεστάναι, εἰς ὃν ἄρχων βληθήσεται, ἐκ πιθανῆς ἡμῖν ἱστορίας τοῦτο εἴπατε. εἰ δ᾽ οὐκ ἔστιν ἄλλος, ἐπεὶ μηδὲ δυνατὸν κόσμους ὑφεσταναι δύο, «oU βληθῇ ὁ ἄρχων 5, εἰ μήτι γε ἐν αὐτῷ, ἐν ᾧ τυγχάνων ἐστίν; καὶ es, ἐν ᾧ τις ἔστιν 3, ἐν αὐτῷ καταξάλλεται; εἰ μήτι κατὰ τὸ χεραμεοῦν ἄγγος, συντριξὲν καὶ τὸ ἐν αὐτῷ ἔξω βληθῆναι ποιεῖ ὅμως οὐκ εἰς κενὸν ἀλλ᾽ εἰς ἕτερον σῶμα ἀέρος ἢ γῆς, εἰ τύχοι, ἢ ἄλλου τινός. El γοῦν ὁμοίως, ὅπερ ἀδύνατον, συντριθέντος τοῦ κόσμου, ὁ ἐν αὐτῷ βληθήσεται ἔξω, καὶ ποῖος ἔξω χῶρος, εἰς ὃν ἐκθόληθήσεται 31; τί δὲ καὶ τὸ ἴδιον ἐν ἐκείνῳ τῷ χώρῳ ποσὸν ἢ ποιὸν ὕψος ἢ βάθος μῆκος ἢ τὐλάτος; εἰ yàp ταῦτ᾽ ἐν αὐτῷ, κόσμος ἔσίαι ταῦτ᾽ ἔχων. Τίς δ᾽ αἰτία βληθῆναι τὸν ἄρχοντα ἔξω ὡς ξένον τοῦ κόσμου; ἀπὸ γὰρ τῆς λέξεως Φανερὸν τὸ λεγόμενον τὸ γὰρ ἐκβαλλόμενον ἀκουσίως ἐκβάλλεται ἀλλ᾽ ὁ βιαξόμενος οὐχ ὁ τὴν βίαν ὑπομένων ἀδικεῖ. Καὶ τὴν μὲν τοσαύτην τῶν Εὐαγγελίων ἀσάφειαν γυναίοις οὐκ ἀνδράσι πταραχωρεῖν δίκαιον εἰ γὰρ θέλοιμεν τὰ τοιαῦτα ζητεῖν dxpiG£aTepov, εὑρήσομεν μυρίας ἀσαφεῖς διηγήσεις λόγου μηδὲν κατεχούσας ἕρμαιον.","t":"[The philosopher's objection on “Now is the judgment of the world; now the ruler of this world will be cast out” (John 12:31).] And if anyone reads that other piece of claptrap written in the Gospel, he will know clearly that what is said is a tale of marvels, where it says: “Now is the judgment of the world; now the ruler of this world will be cast out.” Tell me, before God, what is the judgment that took place then, and who is the ruler of the world who was cast out? If you say it is the emperor — but he is not the sole ruler, nor was he cast down; for many rule the world. If it is some intelligible and bodiless being, it is not possible for him to be cast out; for where would one be cast who is ruler of the world? If you say that some other world exists into which the ruler will be cast, tell us this from some credible account. But if there is no other — since it is not even possible for two worlds to exist — where would the ruler be cast, if not into the very world in which he already is? And how is one cast down into that in which he is? Unless, as with an earthenware jar, it is broken and makes what is in it be cast out — yet not into a void, but into another body, of air or earth, as it may be, or of something else. If, then, in the same way — which is impossible — the world were broken and the one in it cast out, what kind of place is there outside, into which he will be thrown? And what is proper to that place — what quantity or quality, height or depth, length or breadth? For if these are in it, it will be a world, since it has them. And what reason is there for the ruler to be cast out as though he were a stranger to the world? … For from the expression the meaning is plain: what is cast out is cast out against its will; but it is the one who uses force, not the one who suffers it, who does wrong. Such obscurity in the Gospels it is right to leave to silly women, not to men. For if we wished to examine such things more exactly, we would find countless obscure narratives containing no windfall of sense.","f":"Macarius Magnes, <i>Apocr.</i> 2.15 (Blondel, 24–26; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-15)."},"macarius-magnes-apocriticus/2.16":{"o":"Φέρει δὴ κἀκείνης τῆς ἐπισκηνίου λέξεως ἀκούσωμεν τῆς πρὸς τοὺς lovδαίους ὧδε γεγενημένης \"Οὐ δύνασθε, φησὶν 5, ἀκούειν τὸν λόγον τὸν ἐμὸν, ὅτι. ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐσήέ καὶ τὰς ἐπιθυμίας τοῦ τσατρὸς ὑμῶν θέλετε ποιεῖν. Τίς οὖν à διάξολος ὁ τῶν ἰουδαίων πατὴρ, ἡμῖν διασάφησον οἱ yàp τὰς ἐπιθυμίας τοῦ πατρὸς ἐκτελοῦντες πρεπόντως τοῦτο “ποιοῦσι γνώμῃ «apis εἴκοντες, καὶ τοῦτον τιμώμενοι εἰ δὲ κακὸς ὁ πατὴρ, οὐ τοῖς τέχνοις τὸ ἔγκλημα τοῦ καχοῦ προσαπτέον 19. Τίς οὖν ἐκεῖνος ὁ σατὴρ, οὗ τὰς ἐπιθυμίας ποιοῦντες οὐκ ἤκουον τοῦ Χρισήοῦ; λεγόντων γὰρ τῶν Ἰουδαίων, ὡς ἕνα “πατέρα ἔχομεν τὸν Θεὸν, ἀκυροῖ τοῦτον τὸν λόγον ἐν τῷ φάσκειν \"μεῖς ἐκ τοῦ τσατρὸς τοῦ διαβόλου ἐσέ᾽ τουτέστιν ἐκ. τοῦ διαβόλον éafld 1^. Τίς15 οὖν ὁ διάξολος ἐκεῖνος; καὶ σοῦ τυγχάνει; καὶ τίνα διαβαλὼν τὴν ἐπωνυμίαν ταύτην ἐκληρώσατο; δοκεῖ γὰρ οὐ κύριον ἀλλ᾽ ἐκ τοῦ συμξεξηκότος τοῦτ᾽ ἔχειν τὸ ὄνομα ὅπερ ἂν μάθωμεν 18, δεόντως εἰσόμεθα ἐκ διαδολῆς γὰρ εἰ καλεῖται.\" διάξολος, τίνων μεταξὺ Φανεὶς τὴν ἀπηγορευμένην πρᾶξιν ἀπετέλεσεν; ὀφθήσεται γὰρ κἀν τούτῳ \"Ὁ à τὴν διαβολὴν δεχόμενος εὐχερὴς, μάλιστ᾽ ἀδικούμενος ὁ διαδαλλόμενος ὀφθήσεται δὲ καὶ αὐτὸς μηδὲν ἠδικηκὼς ὁ διάβολος, ἀλλ᾽ ὁ τῆς διαβολῆς ὑποδείξας τὴν τρόφασιν. ὡς γὰρ ὁ Sels ἐν ὁδῷ νύκτωρ τὸν σκόλοπα Ἂ οὐχ ὁ ππεριπατῶν καὶ παίων ὑπεύθυνος, ἀλλ᾽ à καταπήξας λαμβάνει τὸ ἔγκλημα 3, οὕτως ὁ JiaGoλῆς ἐνθέμενος ἀφορμὴν αὐτὸς πλέον, οὐχ ὁ κατέχων, οὐδ᾽ ὁ AaGov ἀδικεῖ. Λέγε δὲ κἀκεῖνο ὁ διαδάλλων vamos ἣ ἀπαθής; εἰ μὲν γὰρ ἀπαθὴς, οὐκ ἄν ποτε διέξαλεν εἰ δ᾽ ἐμπαθὴς, ὀφείλει συγγνώμης τυχεῖν οὐδεὶς γὰρ νοσήμασι φυσικοῖς ἐνοχλούμενος ὡς ἀδικῶν κρίνεται, ἀλλ’ ὡς καταπονούμενος πρὸς πάντων οἰχτείρεται.","t":"[The philosopher's objection on “You cannot hear my word; you are of your father the devil” (John 8:43–44).] Come, let us hear that other theatrical saying, addressed thus to the Jews: “You cannot,” he says, “hear my word, because you are of your father the devil, and you want to do the desires of your father.” Make clear to us, then, who the devil is who is the father of the Jews. For those who carry out the desires of their father do so fittingly, yielding to their father's will and honouring him; and if the father is bad, the charge of the evil should not be fastened on the children. Who then is that father, doing whose desires they did not listen to Christ? For when the Jews say, “We have one father, God,” he cancels this statement by declaring, “You are of your father the devil,” that is, you are of the devil. Who then is that devil? Where is he? And whom did he slander, to have received this name? For he seems to have it not as a proper name but from something that happened. When we learn this, we shall understand properly. For if he is called devil from slander, among whom did he appear and carry out the forbidden act? For in this too it will be seen that it is the one who readily accepts the slander who is at fault, and the one slandered who is chiefly wronged; and the devil himself will be seen to have done no wrong, but rather the one who furnished him the pretext for slander. For as when someone fixes a stake in the road at night, it is not the one who walks along and strikes it who is liable, but the one who drove it in who bears the charge, so the one who laid down an occasion for slander does more wrong, not the one who seizes on it or the one who receives it. And tell me this: is the slanderer subject to passion or free from it? If free from passion, he would never have slandered; if subject to passion, he ought to be pardoned. For no one troubled by natural diseases is judged as a wrongdoer; he is pitied by all as one who suffers.","f":"Macarius Magnes, <i>Apocr.</i> 2.16 (Blondel, 26–27; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-16)."},"macarius-magnes-apocriticus/2.17":{"o":"Τοσαῦτα κἀν τούτοις καταρητορεύσαντος τοῦ τὴν ἑλληνικὴν δόξαν τῷ κόμπῳ τρεσδεύοντος,, οὐδὲν μὲν ἡμεῖς ὑπὸ τοῦ θορύδου τῶν εἰρημένων καταπλαγέντες τὴν ψυχὴν ὠρρωδήσαμεν ἐκ συνηθείας δὲ τὸν οὐσιώδη λόγον λέγειν δυσωπήσαντες εἴπομεν, ὡς ἡ Θεία χάρις ἡμῖν ἐπεκούρησε ὃ, καὶ, τῶν Εὐαγγελισήῶν ἐναλλαγῇ τῆς λέξεως μιᾶς lalopías νοῦν φυλαξάντων ἕνα, σαφῶς ἡρμηνεύσαμεν φάντες Οὐδεὶς ἀπὸ συλλαῤῶν οὐδὲ στοιχείων ἐν τῇ τῶν πραγμάτων Φύσει ζητεῖ τὴν ἀλήθειαν, ἀλλ᾽ ἀπὸ τοῦ πράγματος δοκιμάζει τὴν διαφορὰν τῶν λέξεων. ὥσπερ ἀμέλει τὸ λογικὸν ἄνθρωπον εἴ τις εἴποι, καὶ ἄλλος. βροτὸν 9, καὶ ἕτερος μέροπα, καὶ τοάλιν \"Ὁ ἄλλος ἄνδρα, τῷ λόγῳ μὲν ἐρεῖ πολλὰ, ἕν δὲ τὸ ὑποκείμενον - κἂν βροτόν τις εἴποι, κἂν ἄνδρα, κἂν μέροπα, οὐδὲν ἕτερον ἢ τὸν ἄνθρωπον λέγει ὁμοίως δὲ κἀπὶ \"δ τοῦ ἱματίου xdv λώπιον, κἂν ἔνδυμα, κἂν πέπλον, κἂν ὕφασμα λέξοι τις 9, οὐ ποολλὰ λέγει ἀλλ᾽ ἕν τι πρᾶγμα ὀνομάτων. ἐναλλαγῇ. Οὕτω τὸ πραχθὲν ἐπὶ τοῦ σταυροῦ arove οἱ σπουδαῖοι τῶν Εὐαγγελισήῶν ἄνδρες συγγραφόμενοι, ἄλλος ἄλλως εἰπόν-- τες, τὴν ἱστορίαν οὐκ ἔφθειραν. Κἂν γοῦν ὄξος εἶπέ τις, xdv ἄλλος οἶνον εἶπεν, οὐδὲν διημάρτησαν. Ἐπὶ δὲ τοῦ σπόγγου καὶ τῆς ὑσσώπου μὴ ξενισθῇς ἀκούων, ὅτι \"Σκεῦος ὄξους ὑσσώπῳ τροσδήσαντες7 ἐπότιξον αὐτὸν, καὶ αὖθις \"Σπόγγον ὄξους τλήσαντες προσήνεγκαν αὐτῷ. Δοκεῖ γὰρ μίαν ἔχειν τῆς γενέσεως ἀγωγὴν τε κάλαμος καὶ ὁ σπόγγος καὶ ἡ ὕσσωπος ἄσπαρτον yàp ἕκαστον αὐτῶν γίνεται, καὶ γενόμενον τέμνεται δέον γοῦν εἰπεῖν κάλαμον, εἶπεν ὕσσωπον διὰ τὴν.\" ὁμοίαν τῆς βλαστῆης καὶ τῆς τομῆς ἀγωγὴν, καὶ μαλισθ᾽ ὅτι τὸν νόμον τῆς ἱστορίας Φυλαττουσι 5, καὶ οὐδ᾽ ἕν περαιτέρω γράφουσιν ἢ τὸ λεχθὲν τότε ἐν τῷ ζέοντι τῆς μανίας θορύξῳ. ΟἹ γὰρ ἐνάγοντες μὲν ἦσαν ἰουδαῖοι, οἱ δὲ χρίνοντες Ῥωμαῖοι, βαρξαρον ἔθνος ἑκάτερον 15, καὶ λόγον ἐλευθερίας μὴ ἀντιποιούμενον 17, μηδὲ σαιδεύσεως ἑλληνικῆς κατέχον λεπτότητα ἀλλ᾽ ἦν τὰ exdvza τότε ταραχῇ κλονούμενα, γῆ μὲν ὥσπερ ἐξ ἀντιτυπίας χραδαινομένη κάτωθεν, καὶ ῥηγνύμεναι πέτραι καὶ τῷ σατάγῳ τυπτόμεναι εἶτ᾽ ἐξαίφνης κατενεχθὲν ψηλαφητὸν σκότος, ἡλίου τὴν οἰκείαν αὐγὴν ἀποχρύψαντος ἔνηφεν οὐδεὶς τότε, ἀλλ᾽ ἐκ τῆς συγχύσεως τῶν σήοιχείων ἐσκότωτο 3\", οὕτω δεδονημένων ἀδύτων ἀερίων, ἐγγείων, ὑπεργείων 35, Προσδοκία λοιπὸν ἦν, μὴ κόσμος νεωτερίσας ὅλος αἰφνίδιον γῆν ἐργάσεται Θαλατῆαν, καὶ νύκτα τὴν ἡμέραν, μὴ συρμῷ ῥαγδαίῳ τινασσομένη χέρσος ἡ μὲν sis αὐλακώδεις ἀνοιχθήσεται πόρους, ἡ δὲ καταπεσοῦσα χάσματα κευθμώνων ἀποθραξει μυκώμενα δέος μὴ, συναραττομένων ὀρέων αἰφνίδιον ἐκ τῆς σκληρᾶς καὶ ἀτεράμνον arapavpiGiis , ὀχετοὶ τυρὸς τροχάσουσιν ἄσθεσῆον “πάντα σκότος εἶχε δίχα τῆς ὑπερκοσμίου καὶ ἀχηράτου μονῆς᾽ ἡ κτίσις τὸν χτίσαντα ἐν χτίσματι βλέπουσα προπηλακιζόμενον ἐτρόμασεν οὐ μετρίως, καὶ κατὰ τῶν ἀφρόνων ἀφόρητον τιμωρίας ηὐτρέπιζε μασῆιγα. Τίς οὖν, εἰπέ uoi, ἐν τοιαύτῃ xaraadce: τὰς φρένας ὑγίαινε; τίς ἔρρωτο τὴν ψυχήν 15; τίς οὐ 'σεπλήγει τὸν νοῦν; Tís οὐ σεσινώμενον 1δ ἐκέκτητο τὸ Φρόνημα 9; τίς οὐχ ὡς ἐν οἴνῳ τὸν λόγον ἐμασᾶτο; τίς31 οὐ Ofxnv καπήλου ἄσημα διελέγετο; τίς οὐχ ὅραμα βαθὺ καὶ paxpóv ἐνύπνιον ἔδλεπε τὰ γινόμενα; οὐκ ἀνὴρ, οὐ γυνὴ, οὐ γέρων, οὐ πρεσθῦτις 3, οὐ παρθένος, οὐχ ἡλικία μικρὰ βεξηκότα τὸν λογισμὸν καὶ σῆαθηρὸν ἐκέκτητο, ἀλλ᾽ ἐνεοὶ πάντες ἦσαν ὥσπερ ἐξ αἰθερίου βροντῆς ἐνηχημένοι, καὶ ἄλλος ἄλλο τι σαραπαίων ἔπραττεν οὐκ ἀκολουθίαν σώζων, οὐ λόγον, οὐ καταστασιν. ὅθεν τὴν “παροινίαν αὐτῶν καὶ τὴν ἀλλόκοτον \"ὁ πρᾶξιν ἔργῳ καὶ λόγῳ τότε γινομένην ἀπρεπῶς ἔγραψαν οἱ γράφοντες μηδὲν ἐπιψευσάμενοι. Οὐδὲ γὰρ θεμιτὸν lolopa περαιτέρω τι τῶν γινομένων γράφειν $ τῶν λεγομένων, κἂν ἡ λέξις βάρβαρος: ἔχεις οὖν καὐτὸς ἱσἸοριογράφον κομψὸν τὸν Ἡρόδοτον οὐ βάρβαρον ὄντα, βαρβάρους δὲ λέξεις ἐν τῇ ἱστορίᾳ γραφόμενον, ὀρέων καὶ woraudv ὀνόματα βάρβαρα τὰ μηδὲ κληθέντα ποτὲ, εἰ μή ποθεν αὐτὸς lo'lopríaas δ᾽ ἔγραψεν o0?\" τῆς καθαρότητος ἀλλὰ τῆς ἀληθείας φροντίζων ἐργωδέστερον. Οὐ θαυμασήὸν οὖν εἰ καὶ οἱ Εὐαγγελισταὶ δοκοῦσί wa avyypaQew ἀλλόκοτα, ἐπεὶ μὴ Φίλον αὐτοῖς ξέειν τὰ λεγόμενα, ἀλλὰ σπουδὴ σώζειν τῶν εἰρημένων τὸ ἀληθές κἂν γυνή τις, κἂν ἀνὴρ ἀνακόλουθον εἶπεν ἣ σεσολοικισμένον ^, σπουδὴ στᾶσα τοῦτο μόνον ἀπογραψασθαι. Οὕτω γὰρ ἀνύποπτον τὴν ἱστορίαν ἔσεσθαι τῷ κόσμῳ διέγνωσαν, εἰ μὴ περιεργότερον ἀλλ᾽ ἄπλασίον εὑρεθῇ τῆς lolopías τὸ γράμμα οὐ γὰρ πεπαιδευμένων ἢ γραμματικῶν οἱ ταῦτα γράφοντες ὑπῆρχον ἀπόγονοι εἰ δὲ καὶ πεπαιδευμένοι, οὐκ ἐχρῆν τῶν ἀπαιδεύτων γραμμάτων κλέπίειν τὴν ἱστορίαν, καὶ λόγων δεινότητι καλλωπίζειν τὸ πραχθὲν, ἀλλ᾽ ὡς ἐλέχθη τηρῆσαι τὸ ἦθος τῶν εἰπόντων.","t":"[The Christian (Macarius) answers the objection on the disagreement of the Evangelists about the Passion (2.12).] When the man who champions Greek opinion with his boasting had declaimed so much on these points too, we were neither struck in soul by the din of what was said nor afraid; but, though from habit we shrank from speaking the essential word, we spoke as divine grace helped us; and showing that the Evangelists, by varying the wording, kept one sense of one account, we explained it clearly, saying: No one seeks the truth in the nature of things from syllables or letters; one judges the difference of expressions by the thing itself. So, for example, if someone says “human being,” and another says “mortal,” and another “speaker,” and yet another “man,” he will say many things in words, but the subject is one: whether one says mortal, or man, or speaker, he says nothing other than human being. Likewise with a garment: whether someone says cloak, or clothing, or robe, or woven stuff, he does not say many things, but one thing by a change of names. So the earnest men among the Evangelists, writing down what was done at the cross, though each said it differently, did not corrupt the history. Whether one said vinegar and another wine, they made no mistake at all. And as for the sponge and the hyssop, do not be surprised to hear, “They bound a vessel of vinegar to hyssop and gave him to drink,” and again, “They filled a sponge with vinegar and brought it to him.” For the reed and the sponge and the hyssop seem to have one manner of coming into being: each of them grows up unsown, and when grown is cut. So, though he should have said reed, he said hyssop because of the similar manner of growing and cutting — and above all because they keep the law of history and write nothing beyond what was said at that time in the seething tumult of madness. For the accusers were Jews and the judges Romans, both barbarian nations, neither of them laying claim to the speech of the free nor possessing the refinement of Greek education. Everything then was shaken with turmoil: the earth was quaking from below, as if from a counter-blow; rocks were bursting and struck with a crash; then suddenly a darkness that could be felt came down, as the sun hid its own light. No one was sober then; all were dazed by the confusion of the elements, as the depths of the air, of the earth, and above the earth were so shaken. There was dread that the whole world, suddenly breaking from its order, would make land into sea and day into night; that the dry land, shaken by a violent rush, would in one place be split open into furrowed channels and in another collapse and burst open into bellowing chasms of caverns; fear that, as the mountains suddenly dashed together, streams of unquenchable fire would pour out from their hard and unyielding friction. Darkness held all things except the abode above the world, which is undefiled. Creation, seeing its Creator insulted in a creature, trembled not a little, and was making ready an unbearable scourge of punishment against the senseless. Tell me, then: who in such a condition was sound in mind? Who was strong in soul? Who was not struck in understanding? Who did not have his thinking shaken? Who did not chew his words as though in wine? Who did not talk nonsense like a tavern-keeper? Who did not see what was happening as a deep vision and a long dream? Not man, not woman, not old man, not old woman, not virgin, not small child kept a firm and steady reasoning; all were dumbfounded, as though deafened by thunder from the sky, and each one, in his frenzy, did something different, keeping neither sequence, nor reason, nor order. So the writers wrote down their drunken folly and the outlandish things then done in deed and word, unseemly as they were, falsifying nothing. For it is not lawful for a historian to write anything beyond what was done or said, even if the expression is barbarous. You have, yourself, the elegant historian Herodotus, who was not a barbarian yet wrote barbarian words in his history — barbarian names of mountains and rivers, names never used except where he himself made inquiry and wrote them down — caring, at great labour, not for purity of style but for truth. So it is no wonder if the Evangelists seem to write some odd things, since it was not their wish to polish what was said, but their concern to preserve the truth of what was spoken: if some woman or man said something incoherent or ungrammatical, their concern was only to record that. For they judged that the history would thus be beyond suspicion to the world, if its writing were found not over-elaborate but plain. For those who wrote these things were not the offspring of educated men or grammarians; and even if they had been educated, they ought not to have robbed the history of its unlearned writing and decked out what was done with cleverness of words, but to have kept the character of the speakers as it was spoken.","f":"Macarius Magnes, <i>Apocr.</i> 2.17 (Blondel, 28–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-17)."},"macarius-magnes-apocriticus/2.18":{"o":"Μὴ fira οὖν σε μηδὲ ἐκεῖνο ταραττέτω τὸ κεφάλαιον ὃ, ὅτι μόνος ἰωάννης φησίν Emi τὸν ἰησοῦν ἐλθόντες οὐ κατέαξαν αὐτοῦ τὰ σκέλη, τῶν ἄλλων οὐκ εἰπόντων οὐ γὰρ, ἐπεὶ μόνος εἶπεν, οὐκ ἀποδοχῆς ἄξιος, ἀλλ᾽, ὅτε σπουδῇ τοῦτ᾽ ἀπεμνημόνευσεν, ἐπαινετὸς εἰκότως τοῦτο γὰρ εἰπὼν ἄλλο υειζον εἴρηκεν, καὶ τῆς οἰκονομίας σώζει τὸ μυσήήριον, καὶ τοῦ θαύματος ἐφηγεῖται τὸν λόγον, Qds \"Els τῶν στρατιωτῶν λόγχῃ τὴν πλευρὰν ἔνυξεν ἵνα ἡ ἀνοιχθεῖσα πλευρὰ τὴν ἀποκλεισθεῖσαν εἴσοδον τῶν πσεριξόλων λαΐξῃ τῆς καθάρσεως, ἵν’, αἵματος ῥυέντος καὶ χρουνηδὸν ὕδατος, τῷ μὲν αἵματι ῥυσθῶσιν οἱ τῆς αἰχμαλωσίας τὴν χώραν οἰκήσαντες, τῷ δ᾽ ὕδατι λουσθῶσιν οἱ τῶν ἁμαρτημάτων τοὺς μώλωπας ἔχοντες. Πέπρακται γοῦν οὐ περιέργως ἀλλ᾽ ἐκ προνοίας τοῦτο τῆς θείας ὥσπερ προμηθείας ὑποθεμένης γενέσθαι ἐπειδὴ γὰρ. ....» ἐκ σλευρᾶς ἔδει καὶ τὴν ἀφορμὴν τῆς σωτηρίας ῥυῆναι dx πλευρᾶς ἡ σληγὴ, ἐκ σλευρᾶς ἡ πηγή dx V πλευρᾶς ἡ νόσος, ἐκ exAevρᾶς ἡ θεραπεία ἐκ σλευρᾶς ἡ τλαάνη, ἐκ σλευρᾶς ἡ ἀνάλυσις ἐκ τλευρᾶς τὸ ἐκ πλευρᾶς ἡ ἀπάθεια. Els τούτου μάρτυς ὁ Ἰωάννης, ὡς ἐνὸς ἀπορρήτου ὄντος, μαρτυρεῖ τὸ ἀπόρρητον Ἰωάννης τὸ «Ἱαῖσμα τῆς σλευρᾶς ἀπὸ σλευρᾶς διορθοῦσθαι κέκραγεν ἀληθινὸν δὲ τοῦτο, κἂν μόνος αὐτὸ λέγει 15, τῶν τριῶν οὐκ εἰπόντων, ἐπεὶ καὶ τὸν σένητα Λάζαρον ἄλλος ἰστορῶν καὶ τὸν ἀλαξόνα σλούσιον ἀληθεύει, τῶν τριῶν μὴ λεγόντων. Καὶ ταῦτα μὲν ἐπὶ τοσοῦτον.","t":"[The Christian (Macarius) answers the objection on the piercing of Christ's side (2.13).] So do not let that heading trouble you either, that only John says, “When they came to Jesus, they did not break his legs,” while the others did not say it. It is not because he alone said it that he is unworthy of acceptance; rather, since he recorded this with zeal, he is rightly to be praised. For in saying this he has said something greater: he preserves the mystery of the economy and sets out the account of the wonder, saying, “One of the soldiers pierced his side with a spear,” so that the opened side might unlock the closed entrance to the enclosures of cleansing; so that, as blood and water flowed out like a spring, those who had lived in the land of captivity might be rescued by the blood, and those who bore the wounds of their sins might be washed by the water. So this was done not idly but by design, divine providence, as it were, arranging for it to happen. For since … from a side, the occasion of salvation also had to flow from a side: from a side the blow, from a side the spring; from a side the disease, from a side the healing; from a side the wandering, from a side the return; from a side the …, from a side the freedom from suffering. John is the one witness of this, since it is one hidden thing: John bears witness to the hidden thing; John has cried aloud that the wound of a side is set right by a side. And this is true, even if he alone says it and the other three do not, since another too tells the truth in recounting poor Lazarus and the boastful rich man, though the other three do not tell of them. So much on this.","f":"Macarius Magnes, <i>Apocr.</i> 2.18 (Blondel, 32; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-18)."},"macarius-magnes-apocriticus/2.19":{"o":"γε δὲ xdxelvm»! σοι τὴν δοκοῦσαν οὐ καλῶς σπεπράχθαι πραγματείαν ἤδη διευκρινήσωμεν᾽ τίνος χάριν ὁ Σωτὴρ τὴν δυναστείαν νικήσας τοῦ Θανάτου καὶ τῇ τρίτῃ μετὰ τὸ ττάθος ἀνελθὼν τῶν ἀδύτων οὐκ ὀπτανεται Πιλατῳὅ; ἵνα μὴ τὸ κατόρθωμα λύσωσιν οἱ τὰ καλὰ μεμαθηκότες λύειν ἵνα μήτις ὑπόνοια φαύλη tapa. φαύλων ἀνδρῶν ἀναχύψασα κλέψῃ τοῦ χυριακοῦ σαάθους τὴν ἀλήθειαν ἵνα μὴ ψεῦδος τὸ πραχθὲν οἱ εὐχερεῖς νομίσωσιν ἵνα μὴ πάλιν δρακόντειον ἰὸν 1δ ἀποσυρίσωσιν αἱ τῶν lovfaivv γλῶτται ἵνα μὴ σκάνδαλον καθολικὸν γένηται τῆς οἰκουμένης τὸ κατόρθωμα. Εὐθὺς γὰρ εὐθὺς, εἰ Πιλάτῳ συνέτυχε καὶ τοῖς ἀμφ’ αὐτὸν ἀξίοις, ἀνεῖπον τῇ γοητείᾳ τὸν λόγον ἀρτύσαντες 9, ὡς ἄλλον ἀντ᾽ ἄλλου τῷ alavpo Πιλᾶτος ἐν eapamerdapatós τινος τέχνῃ προσήλωσεν ἀπατηθεὶς ἣ καὶ δυσωπηθεὶς λιπαρῶς πρὸς αὐτὸν, ἅπερ Φιλεῖ πολλάκις γίνεσθαι «ap ὀφθαλμὸν τοιαῦτα. θεν ὡς ἐκ συσκευῆς ἀναστὰς αὐτῷ συντετύχηκεν ἐπ᾽ ἐξουσίας ἐθέλων τὴν οὐ γενομένην ὡς γενομένην ἀναστασιν κηρύξαι, ἐκ δυναστ είας Ῥωμαϊκῆς κρατῦvat τῆς ἀπάτης τὸν λόγον, μηχανώμενον Ὁ ἐπαίχθη τὸ πρᾶγμα δρᾶμα γέγονεν ἡ σπουδή ὁ μὴ σσαθὼν ὡς σαθὼν καὶ νικήσας τὸ fos ἢ ἔνδον τοῦ πραιτωρίου σεμνῶς ἐμπεριπατεῖ· τῶν ἐπιθανατίων τις ὁ ἀντ᾽ αὐτοῦ τῷ σταυρῷ παρεδόθη σόφισμα γέγονεν ἐν τῷ δικαστηρίῳ 3“ τέχνῃ λεπτότητος καὶ τρόπῳ γοητείας ὁ κρατούμενος ἐλύθη ἐδέθη ἕτερος τῶν καταδίκων ἀνύποπτοςὅ. Καὶ νῦν Πιλᾶτος τούτῳ πρώην δικάζων σχήματι νῦν σχηματι μὲν οὐκ ἔτι τοῦτο τραττει, ἀλλὰ τὸν ὑπεύθυνον ὡς Φίλον περιπτύσσεται μέγα καινουργηθὲν τῶν προαγόντων κακῶν κατὰ τῆς ἰουδαίας τὸ δρᾶμα γεγένηται πολὺς τῆς ἀνατολῆς ὁ γενόμενος γέλως ἀνεξαλειπτον αἶσχος ἔχομεν οἱ É6paioi ἕνα «oAsuoUvres καὶ τοῦτον οὐ νικῶντες. Βλέπετε exóanv ὁ σὐλάνος καὶ ζῶν καὶ τέχνῃ θανὼν σκευωρίαν εἰργάσατοθ᾽ ἕτερον ἀνθ᾽ ἑαυτοῦ προσπαγῆναι τῷ ξύλῳ ποιήσας κατέτρωσε, καὶ ὡς αὐτὸς ὑποσττὰς τοῦ θανατου τὸ καίριον πείθει τὸν ἡγεμόνα, καὶ τὴν τάξιν αὐτοῦ κωτίλοις φενακίζει τοῖς ῥήμασιν, ὅτι γε τοῦ θανάτου Φανεὶς émixpaséaTepos ἐκ τῶν ὑποχθονίων τριταῖος ὑπέστρεψεν. Éx τούτων Πιλάτος συναρπαγεὶς τῶν λόγων ἢ καὶ τῇ Φιλίᾳ χαριζόμενος τὸ μὴ πραχθὲν ὡς πραχθὲν ἐπὶ τὸν αὐτοκράτορα πιθανῶς ἂν ἐνέγκῃ 15, κἀκεῖθεν ἐκ διατάγματος κοσμοκρατορικῆς dpyiis καὶ δυνάμεως σιστεύειν ἀναγκασθῶμεν τῷ μυρίων ἐγκλημάτων κατηγορίαν ἔχοντι, μέγα τὴν οἰκουμένην σκάνδαλον εἴληφε, πολὺ τὴν ὑπ᾽ οὐρανὸν τὸ φάσμα δεδούλωται. ἀπάτῃ τὰς ἐξουσίας πάσας ὑπηγάγετο, ἵν᾽ ἔχων ὑπηκόους τῶν ἀνθρώπων τοὺς expobyovras τοὺς ὑποκειμένους εὐχερῶς ὑποταάξειεν ἀλογίστως ἀηττήτῳ κακῷ συνεξάλομεν ἀφρόνως πολεμεῖν τὸν δεινὸν ἐτολμηξσαμεν ἄτακτος ἡμῖν ἡ παράταξις γέγονεν τοῦ χρηΐζοντος εἰς τσαρασκευὴν λειπομένη πραγματος ἀδιόρθωτον ἡμῖν τὸ σφάλμα τοῦ σταίσματος, δέον ἡμᾶς ὑπ’ αὐτοῦ τὰ λεγόμενα κρῖναι, κἀκεῖνο τὸ ῥηθὲν ὑπ᾽ αὐτοῦ μηρυκήσασθαι 39, ὁπηνίκα τοῖς παροῦσι κομπάζων ἀπηλλάγη φάσκων \"ἰδοὺ ππαραδοθήσεται ὁ υἱὸς τοῦ ἀνθρώπου εἰς χεῖρας ἀρχιερέων καὶ πρεσβυτέρων, καὶ paafiγώσουσιν αὐτὸν, καὶ σταυρώσουσιν, καὶ τῇ τρίτῃ ἡμέρᾳ ἀνασήήσεται. Ταῦτα γὰρ ἀμάχῳ θαρσῶν καὶ πολλῇ γοητείᾳ ππεποιθότως ἐφθέγγετο, εἰδὼς ὡς \"δ εὐχερὲς αὐτῷ καὶ τάξιν ἀμαυρῶσαι 3\", καὶ δῆμον συγκαλύψαι, καὶ δικαστὴν «aito: ψῆφον dv ἀποφάσει, καὶ σάντων περιγενέσθαι λόγῳ τέχνης ἱκανῆς. puc ix μηχανήματι. ἰδοὺ3 γοῦν ἔργοις ἔδειξεν, ὅσον τῆς γοητείας ἡ γυμνασία δεδύνηται ἀθεραπεύτους ἐντεῦθεν πρὸς τᾶν γένος ἀνθρώπων διαξολὰς κεκτήμεθα ἀνεξαλειπῆον μῖσος διαβολῆς ἠγείραμεν ὡς κοινὸν τῆς οἰκουμένης εὐεργέτην ὑθρίσαντες, καὶ σωτῆρα γένους σαντὸς σταυρώσαντες. Nüv οὐκ ἀέρα τρανὸν, οὐκ ἐλευθέραν τὴν ὄψιν οὐδὲ βλέπουσαν ἔχομεν “πατέρων ἐσμὲν αἱσχύνη δ, καὶ προγόνων ὑπώπια, καὶ τῶν πτροπατόρων σπῖλοι [καὶ] ῥυτίδες. T/s ἡμῖν ἐν τοιαύτῃ καταστάσει συμπαθὴς ὀφθήσεται; vís οἰκτειρήσας ἡμᾶς συναλγήσει τῷ πταίσματι; ἀνατολὴ καὶ δύσις ἐπὶ τῷ γεγονότι καθ’ ὑμῶν κυμαίνεται ἄρκτον καὶ μεσημέρίαν ἡ Φήμη τοῦ πράγματος ὀξέως κατείληφεῖθ. πᾶσα τῆς οἰκουμένης ἡ ζώνη κεκλόνηται μαθοῦσα ὡς ἄνθρωπος στλαυρωθεὶς καὶ θανὼν, ὡς ἐδοκοῦμεν, τριταῖος ἐγήγερται 13, οὐκ ἐν ἀπερριμμένοις καὶ ἀσήμοις χωρίοις, ἀλλ᾽ ἐν ἀρχόντων καὶ δικαστῶν αὐλῇ σσανηγυρίζων \"ἃ, T(15 δράσομεν τανῦν 1; «σοῦ φευξόμεθα δείλαιοι τοσούτῳ δράματι μέσψ, Φεῦ, κατειλημμένοι 17; Διὰ τὸ ταύτας τυχὸν καὶ τὰς τοιαύτας μέλλειν τῶν ἰουδαίων γίνεσθαι QAvapías dvaclds ἐκ νεχρῶν οὐ συντυγχάνει Πιλάτῳ, ἵνα μὴ τὸ καλῶς πραχθὲν εἰς κακουργίας κριθῇ σόφισμα καὶ ἀπάτης - ἀλλ᾽ οὐδὲ τοῖς ἀξιολόγοις τῆς Ῥωμαίων σπείρας προσέρχεται, ἵνα μὴ δόξῃ συνάρσεως ἀνθρωπίνης καὶ συμμαχίας δεῖσθαι expos τὸ βεξαιωθῆναι τὸν λόγον τῆς ἀνασίάσεως ἀλλ᾽ ἐμφανίζει γυναιξὶ μὴ δυναμέναις ἀρῆξαι μηδὲ} πεῖσαί τινα περὶ τῆς dvaaldaeus , εἶθ᾽ οὕτω τοῖς μαθηταῖς ἀδυνατοῦσι καὶ αὐτοῖς καὶ διὰ τὴν εὐτέλειαν χεκρυμμένοις ἀπὸ πολλοῦ. Ταῦθ’ ἁρμοδίως ἔπραττε καὶ exdvv καλῶς, ἵν᾽ οὐκ ἐκ βοηθείας κοσμοκρατόρων δυνάμεως ὁ τῆς ἀναστάσεως κηρυχθήσεται λόγος, ἀλλ᾽ ἐξ ἀνδρῶν εὐτελῶν καὶ μηδὲ Φαινομένων κατὰ σάρκα τῷ βίῳ κυρωθεὶς βεδαιωθῇ 5, ὅπως οὐκ ἀνθρώπινον ἔσῆαι ἀλλὰ θεῖον τὸ κήρυγμα.","t":"[The Christian (Macarius) answers the objection on the resurrection appearances (2.14).] Now let us examine for you the proceeding that seems not to have been well handled: why the Saviour, having overcome the power of death and come up from the depths on the third day after the Passion, is not seen by Pilate. It was so that those who have learned to undo good things might not undo the achievement; so that no base suspicion, cropping up from base men, might rob the Lord's Passion of its truth; so that the credulous might not think the deed a lie; so that the tongues of the Jews might not again hiss out a serpent's venom; so that the achievement might not become a stumbling block to the whole world. For at once — at once — had he met Pilate and the men of rank about him, they would have spoken out, seasoning their story with sorcery: that Pilate had nailed one man to the cross in place of another by some trick of concealment, either deceived or else persistently begged by him, as such things often happen before one's very eyes. “So,” they would say, “as if by a plot he has risen and met him, wishing by authority to proclaim as having happened a resurrection that did not happen, and contriving to strengthen the story of the deceit with Roman power. The thing was played as a game; the earnest business became a stage play. He who did not suffer, as though he had suffered and conquered death, walks solemnly about inside the praetorium; one of the men condemned to death was handed over to the cross in his place. A trick was played in the court: by subtle art and by sorcery the prisoner was released, and another of the condemned was bound without suspicion. And now Pilate, who formerly judged this man in pretence, no longer does even that in pretence, but embraces the accused as a friend. A great new drama has been staged against Judaea, beyond the evils that went before. Great is the laughter that has arisen in the East. We Hebrews have an indelible disgrace: we waged war on one man and did not defeat him. See what a fraud the deceiver worked, both living and by art dying: he had another fastened to the wood in his place and wounded him, and persuades the governor that he himself underwent the fatal stroke of death, and deceives his officers with glib words, saying that he proved stronger than death and returned from the underworld on the third day. Carried away by these words, or doing a favour for friendship's sake, Pilate may persuasively report to the emperor what did not happen as though it had happened; and then, by edict of the world-ruling authority and power, we may be compelled to believe in a man accused of countless crimes. The world has received a great stumbling block; the apparition has enslaved much of what is under heaven. By deceit he has brought all the authorities under him, so that, having the leading men of mankind as his subjects, he might readily subject those beneath them. Without reckoning we joined battle with an unconquerable evil; senselessly we dared to war against the terrible man; our battle-line was disorderly, lacking the preparation the matter required. The error of our blunder cannot be put right — we who ought to have weighed what he said, and chewed over that saying of his, when, boasting before those present, he went away saying, ‘Behold, the Son of Man will be handed over into the hands of the chief priests and elders, and they will scourge him and crucify him, and on the third day he will rise.’ For he uttered these things trusting in his invincible daring and confident in great sorcery, knowing that it was easy for him to blind the officers, to throw a veil over the people, to … the judge's vote by his verdict, and to prevail over all by an account of sufficient art. Look, he has shown by deeds how much the practice of sorcery can do. Hence we have earned incurable slanders before the whole race of men; we have stirred up an indelible hatred of slander, as men who insulted the common benefactor of the world and crucified the saviour of the whole race. Now we have no clear air, no free face that can look up; we are the shame of our fathers, the bruises of our forebears, the stains and wrinkles of our ancestors. Who will be seen to sympathize with us in such a state? Who will pity us and grieve with us in our fall? East and West surge against us over what has happened; the report of the matter has swiftly seized north and south; the whole belt of the world has been shaken on learning that a man crucified and dead, as we thought, has been raised on the third day — not in out-of-the-way and obscure places, but holding high festival in the court of rulers and judges. Ah, what shall we do now? Where shall we flee, wretches that we are, caught, alas, in the middle of such a drama?” Since such nonsense, perhaps, and more like it, was going to come from the Jews, he did not, after rising from the dead, meet Pilate, so that what was nobly done might not be judged a trick of villainy and deceit. Nor does he approach the notable men of the Roman cohort, so that he might not seem to need human cooperation and alliance to confirm the account of the resurrection. Instead he appears to women, who could neither help nor persuade anyone about the resurrection, and then in the same way to the disciples, who were themselves powerless and had long been hidden away because of their humble station. He did this fittingly and very well, so that the word of the resurrection might be proclaimed not with help from the power of world-rulers, but might be ratified and confirmed through men who were humble and of no account in this life according to the flesh — so that the proclamation might be not human but divine.","f":"Macarius Magnes, <i>Apocr.</i> 2.19 (Blondel, 33–36; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-19)."},"macarius-magnes-apocriticus/2.20":{"o":"Τούτων γοῦν ὧδε σωζομένων γνησίως, καιρός σοι xdxeivo δευτερῶσαι τὸ καίριον ὧδ᾽ ἐπιλεγόμενον «\" Νῦν κρίσις ἐστ) τοῦ κόσμου νῦν ὁ ἄρχων τοῦ κόσμου τούτου βληθήσεται ἔξω, » ἣ, ὡς ἔχει τινὰ τῶν ἀντιγράφων, « βληθήσεται κάτω, \"κἀγὼ ἐὰν ὑψωθῶ 1, πάντας ἑλκύσω πρὸς ἐμαυτόν.» Κόσμον γὰρ ὧδε τροπικῶς λέγει τὴν ἀνθρωπότητα, οὐ τὸν οὐρανὸν, οὐδὲ τὰ μέρη τοῦ οὐ- ρανοῦ, οὐ γῆν, οὐ θάλασσαν, οὐ τὰ μέρη τῆς κτίσεως οὐ γὰρ ἦρξε τούτων ὁ λεγόμενος ἄρχων, ἀλλὰ τῶν ἀνθρώπων διὰ τὸ αὐτεξούσιον τῶν δ᾽ ἀψύχων ἀμήχανον διὰ τὸ ὑπεξούσιον. Λέγει δ᾽ οὖν ἄρχοντα οὐ τὸν δημιουργὸν, ὡς ἐτόπασαν, οὐδὲ τὸν νομοθέτην, ἀλλ᾽ ἀρχιδαίμονα τινα .!, κακίας γεωργὸν καὶ “πονηρίας εὑρετὴν 12, ἄρχοντα τῶν εὐχερῶν ἐξ εὐχερείας (ὃ γενόμενον, καὶ τοὺς αὐτεξουσίους τέχνῃ δουλωσάμενον 15, Οὐκ ἐκ βίας δέ τινων ἦρξεν δυναστ είας 17, ἀλλ᾽ ἐκ συμβουλίας καὶ ποικίλου σοφίσματος κατέσχε τῆς λογικῆς ἀγέλης, ἣν κόσμον ὧδε καλεῖ μεταφορικῶς κόσμος γὰρ εἰκότως ὁ ἄνθρωπος ἐκλήθη, κόσμος τοῦ κόσμου καὶ σεμνὸν δημιούργημα, κτίσμα τίμιον ἐπὶ τιμῇ γενόμενον. Τούτου τοῦ κόσμου λέγει βαλεῖν ἔξω τὸν ἄρχοντα κρίσει δικαίᾳ τοὺς τυραννουμένους τῆς ἀπανθρώπου τυραννίδος ἐλευθερῶν, λέγων᾽ «\" Νῦν κρίσις da1123 ToU κόσμου᾽ » rovréa νῦν δικαστήριον ἐγὼ τοῦ καταπονουμένου τούτου κόσμου Φανήσομαι νῦν τὸν ἄρχοντα τοῦ κόσμου τούτου βαλῶ κάτω τὸν οὐ δικαίως ἀλλ᾽ ἀδίκως ἄρξαντα καὶ κρατήσαντα, τὸν ὅπλῳ “σαραχοῆς καὶ σιστῆς ἀπατης μέχρι νῦν δυναστεύοντα, τὸν ἀέριον τουτονὶ καὶ σᾶσιν éyxpunlóuevov, τὸν ἀφανῆ καὶ ἀσώματον, καὶ τὴν ἀσώματον ψυχὴν κατασφάξαι βουλόμενον οὐ γὰρ καθολικὸν αὐτὸν, οὐδὲ τοῦ aavrós ἄρχοντα κέκληκα καὶ δεσπόζοντα. ἥν γὰρ δίκαιος, εἰ τοῦ «xavrüs ἐκράτει ἦν ἄμαχος, εἰ τοῖς σᾶσιν ἐπέτατΤεν ἦν ἂν γνήσιος, εἰ τοῖς ὅλοις ἐκέλευεν ἦν ἄναρχος, εἰ καθολικὴν δὺ-- ναστείαν ἐκέκτητο. Νῦν δὲ πρόσφατος ἀπὸ κακίας ἄρχων νῦν ἀρξάμενος ἀπὸ πονηροῦ δόγματος ἄρχων οὐκ ὄχλου, ἀλλὰ τούτου τοῦ κόσμου, μᾶλλον δὲ μέρους τοῦ κόσμου. Πολὺς γὰρ à oU παντὸς κόσμος καὶ ἀνθρώποις ἀκαταληπτος μέρος δὲ τοῦ κόσμου ληφθὲν ἐν τυραννίδι λέγει τὸν κόσμον ἅπαντα πσεπονθέναι. Ὡς γὰρ, μέλους ἑνὸς ἀλγοῦντος ἐν σώματι, ὅλον ἀλγεῖν λέγομεν καὶ σάσχειν τὸν ἄνθρωπον, οὕτω μέρος τοῦ κόσμου νοσῆσαν ἀπάτῃ τὸν κόσμον ὅλον διδάσκει exenovÜ£vai καὶ, ὥσπερ ἱματίου κράσπεδὸν ἀποπεσὸν τὸ wá» ἱμάτιον λέγεται κεχμηκέναι, οὕτω ἀνθρώπου τῷ τῆς ἁμαρτίας κέντρῳ κατανυγέντος 17, λέγει τὸν κόσμον τετρῶσθαι καὶ συναλγεῖν. Ἐπεὶ κόσμον el τις τὸν καθολικὸν λέγει, «πολλοὺς μὲν ἐξαναλώσει χρόνους 5, καὶ τὸ σᾶν εἰπεῖν νομίζων τοῦ πράγματος ἀρχὴν οὐδέπω τοῦ παντὸς ἀφηγήσεται. Τί yàp δεόντως τοῦ κόσμου καταλέξει κατὰ ἀλήθειαν οὐδὲ τῶν φαινομένων τὸν λόγον τῆς Φύσεως ἀκριθῶς ἀποδιδούς; οὐ γῆν, οὐ θαλατταν ἐρεῖ xav ἀλήθειαν οὐ κρήνας, οὐ ποταμοὺς, ὡς ἔχουσι Φύσεως τὸ συνείσεται. ἘΠ δὲ3 ταῦτα 1:5? λέγων οὐ λέγει σαφέστερον, σῶς τὰ τούτων ἐπέκεινα λέγων ἀληθεύσειε; πῶς ἀέρα λεπτὸν, πνευμάτων ζώντων εὐρὺν καὶ τὐλατύτατον κόλπον, οὐρανοῦ καὶ γῆς μεταξὺ κατεχόμενον, ἀγγεῖον ὥσπερ μυρίων σωμάτων χωρητικὸν, ἢ τὸν ὑπερκείμενον Aen'lóravov αἰθέρα τὸν ἐκ συρίνων φωσήήρων ἀδιασήάτως αἰθόμενον, ἢ 10v ἀνωτέρω τούτων ἐπηρτημένον οὐρανὸν, ἢ τὴν περιφέρειαν τῆς ἐγκυκλίου diidos, καὶ τὴν πολύμορφον τῶν ἀσήρων δᾳδουχίαν καὶ ἀστραπὴν, καὶ τὴν ἀθέατον τῆς οἰκουμένης ζώνην, καὶ τὴν συνοχὴν τῆς ζώνης τὴν dQpaclo», ἢ τούτων τὰ προὔχοντα τὰ τὴν ἀόρατον λαχόντα χώραν καὶ διαγωγὴν, οἷον ἀναριθμον Θρόνων ἀξίαν, καὶ ἄλεκτον Κυριοτήτων τάξιν, καὶ χῦδος ἀδιήγητον É£ονσιῶν, τὸ πολὺ καὶ δυσερμήνευτον σλῆθος [καὶ] βρῖθος ^, ἢ τῶν λεγομένων Πρωτοτόκων τὸν ὅμιλον 0, ἢ τῶν ZepaQlu τὴν λειτουργίαν τὴν ζέουσαν, τῶν χερουθδικῶν ἁρμάτων τὴν διφρείαν; Ταῦτα yàp edvra κόσμος ἐν διαφόροις σωμάτων οὐσίαις νοούμενος, ταῦτα συμπληρωτικὰ τοῦ τε καθολικοῦ καὶ ἀοράτου κόσμου. Μέρος δὲ κόσμου τὴν ἀνθρωπείαν φύσιν ὧδε διαλαλεῖ. Φιλεῖ γὰρ ἡ Θεία παίδευσις καὶ συνήθεια ἐκ μέρους τὸ πᾶν καὶ [ἐκ] τοῦ παντὸς τὸ μέρος ὀνομάξειν καὶ λέγειν, ὥσπερ ὅταν λέγῃ τις Φιλοσοφῶν ἐν βίῳ «Ἐμοὶ κόσμος ἐσταύρωται κἀγὼ τῷ κόσμῳ,» οὐ τὸν οὐρανὸν ὧδε ἢ τὴν γῆν ἢ τὴν SdAacσαν (ταῦτα γὰρ κόσμος καὶ μέρη κόσμου καθέστηκεν), ἐσταυρῶσθαι λέγει (ἀπαίδευτον γὰρ τοῦτο), ἀλλὰ τὴν σωματικὴν καθηλῶσθαι κακίαν, καὶ μὴ ζῆν αὐτῷ τὴν σαρκικὴν ἀξίαν μηδ᾽ αὐτὸν εἶναι καὶ ζῆν τοῖς σαρκικοῖς φρονήμασιν, ἀλλ᾽ dalaupdiaUat δ᾽ αὐτὸν ἐκ τοῦ μὴ ζῆν [év] δόγματι κοσμικῷ καὶ φρονήματι, ἐκ τοῦ μὴ ζῆν αὐτὸν ἐν σαρκικῷ κανόνι, μηδ᾽ αὐτὰ τῆς σαρκὸς ἐν αὐτῷ τρυφᾶν πολιτεύματα. Ef ye οὖν κόσμος τὸ τῆς σαρκὸς bvoμάξεται νόμιμον, καὶ τοῦτο εἰ Παῦλος κακοπαθῶν ἐσήαύρωκεν ?, εἰκότως καὶ τὸ τῶν ἀνθρώπων Φῦλον 1ῦ καὶ γένος ἅπαν ἀτάκτοις ὁρμαῖς ὧδε κἀκεῖ Φερόμενον κόσμον ὁ Σωτὴρ ἐνδίκως ἐκάλεσεν, ὃν χριθῆναι 13, τοῦ σ)αυροῦ σαγέντος, ἐθέσπισε, καὶ τὸν ἄρχοντα τούτου διὰ τὴν ἁμαρτίαν.\" ἔξω βάλλειν προλέγει, καὶ τοῦ κράτους αὐτὸν καταβάλλειν ἀπειλεῖ bois qot dpχων οὗτος ὑποσπείρων ἡδονὰς καὶ κῶμον καὶ μέθην ἔκτοπον καὶ πσαράλογον τῆς yàp ἀνθρωπότητος τὸ τῆς τὐλάνης αὐτοῦ Φερούσης ἐπίταγμα, ἀνάγκη τοῦτον ἄρχειν πρὸς οἰκεῖον SAnua τοὺς πειθομένους ἄγοντα. Χριστὸς δὲ τοὺς ἐν καχίᾳ χειρουμένους τοῦ δαίμονος καὶ καταπονουμένους διεκδικῆσαι θέλων φάσκει «\"Νῦν χρίσις ἐστὶ τοῦ κόσμον. Νῦν ὁ ἄρχων τοῦ κόσμου τούτου βληθήσεται κάτω \"5, κἀγὼ ἂν ὑψωθῶ 35, σαντας ἑλκύσω πρὸς ἐμαυτόν. » Τῇ γὰρ σειρᾷ τοῦ σώματος ἐκδικησας τὸ συγγενὲς, καὶ καθὸ ἄνθρωπος τὴν ἀνθρωπείαν οὐσίαν συμπλέξας Θεότητι καθάπερ ἐκ μεγάλου καὶ βαθυτάτου βυθοῦ τῆς ὧδε «σολυμόχθου ζωῆς καὶ πικρᾶς ἀνέσπασεν ὑψωθεὶς εἰς μεταρσίους μονάς ὡς γὰρ ἔκ τινος κάλου τοῦ σωτηρίου σώματος ἡ κάτω κειμένη τῶν ἀνθρώπων ἀγέλη δεθεῖσα συνανῆλθεν εἰς οὐρανίους μονάς. Τὸ οὖν βληθῆναι κάτω τοῦ κόσμου τὸν ἄρχοντα οὐδὲν ἕτερόν ἐσῆιν ἣ τῆς ἀρχοντικῆς ἐξουσίας αὐτὸν ῥιφῆναι οὐ vomux)v ὧδε τὴν elici αἰνιττόμενος, ἀλλὰ τὴν γύμνωσιν τῆς ἀξίας ἧς ἐκέκτητο ἐν ἔργοις ὑπὸ τῶν ἀνθρώπὼν Φαύλων θεραπευόμενος. ὡς γὰρ τήμερον βασιλεὺς ἄρχοντα χώραν ἀδικοῦντα καταβαλὼν σαύειὅ τῆς ἀρχῆς τὴν ἐξουσίαν αὐτοῦ σἄσαν ἀφαιρούμενος, καὶ wás τις καταδεθλῆσθαι σσαρὰ τοῦ βασιλέως τὸν τοιοῦτον ἀποθρυλλεῖ7 οὐκ ἔκ τινος ἀνωγέουδ καὶ μετεώρου δώματος, ἀλλ᾽ ἀξιώματος καὶ δυναστείας, καὶ συμβαίνει τὸν αὐτὸν ἐν τῷ αὐτῷ τῆς χώρας9 οἰκητηρίῳ μένοντα, ἐν d διάγῶν, ὅτε τὴν ἐξουσίαν εἶχεν, ὑψηλὸς ἦν τοῖς exci καὶ τοῖς ὅλοις ἐπίφοξος, ἀποδυθέντα τῆς ἀρχῆς καταξεθλῆσθαι κάτω καὶ τῶν ταπεινῶν τυγχάνειν ὁμοδίαιτον οὕτως ὁ ψυχοφθόρῳ κακίᾳ τοῦ κόσμου δυναστεύσας καὶ τοῖς ἐλευθέροις ὡς δούλοις ἀποχρησάμενος, ληφθεὶς ὑπὸ τοῦ Φύσει δεσπότου καὶ dixac ToU κατεδληήθη ταπεινωθεὶς τὴν ὀφρὺν, τοῦ κολωνοῦ τοπικὴν κατάξασιν μὴ λαξὼν ἐν τῷ πράγματι, ἀλλὰ ἐκδυθεὶς ἣν εἶχεν ἐξουσίαν δυνάμεως. Ὡς γὰρ δ᾽ καταγνωσθεὶς xdx βασιλέως λαξὼν τὴν ἀπόφασιν οὐδὲν ὠφελεῖ τοῦ λοιποῦ, οὐδέ τις αὐτοῦ λόγος, κἂν ἐν βασιλείοις αὐλαῖς ἐμπεριπατῇ 5, οὕτως ὁ διάξολος ἐκ δεσποτικοῦ νεύματος ἐκδυθεὶς ὅπερ εἶχεν ἐξ ἀλαζονείας. φρύαγμα, ἔξω βέδληται τῆς ἀρχῆς, ἣν ἔχων ἐκόμπαζξε, καὶ οὐδὲν οὐδαμοῦ ἰσχύει καὶ δύναται, κἂν ἐν αὐτῷ σου μέσῳ τῷ κόσμῳ διατρίξῃ 15. ὁ ἰσχυρὸς οὖν «xp τούτου \"ὃ καὶ δυνατὸς ἄρχων, ἰσχυροτέρου δὴ τοῦ Χριστοῦ καὶ δυνατωτέρου τυγχάνοντος, ὁ δυνατὸς ἠσθένησε τρόπον τινὰ βληθεὶς ἔξω τῆς δυνασήείας.","t":"[The Christian (Macarius) answers the objection on “Now is the judgment of the world; now the ruler of this world will be cast out” (2.15).] Since these points are thus soundly upheld, it is time for you to go over that timely saying added here: “Now is the judgment of the world; now the ruler of this world will be cast out” — or, as some of the copies have, “will be cast down” — “and I, if I am lifted up, will draw all to myself.” For here he uses “world” figuratively for humanity — not heaven, nor the parts of heaven, not earth, not sea, not the parts of creation. For the so-called ruler did not rule these, but men, because they have free will; to rule lifeless things is impossible for him, because they are under another's authority. And he calls “ruler” not the Creator, as they supposed, nor the lawgiver, but a certain chief demon, a cultivator of evil and inventor of wickedness, who became ruler of the careless through their carelessness and by craft enslaved those who have free will. He did not rule by force of any sovereignty; he took hold of the rational flock, which he here calls “world” by metaphor, by persuasion and varied sophistry. For man is fittingly called a world: the ornament of the world and the noble work of the Creator, a precious creature made for honour. Out of this world, he says, he will cast the ruler, by a just judgment freeing those under tyranny from the inhuman tyranny, saying, “Now is the judgment of the world” — that is: “Now I shall appear as the court of this oppressed world; now I shall cast down the ruler of this world, who ruled and prevailed not justly but unjustly, who has held power until now by the weapon of disobedience and by deceit taken for faith, this one of the air who hides in all, invisible and bodiless, who wishes to slaughter the bodiless soul. For I have not called him universal, nor ruler and master of the whole. He would be just, if he ruled the whole; he would be unassailable, if he gave orders to all; he would be legitimate, if he commanded the universe; he would be without beginning, if he possessed universal power. But as it is, he is a recent ruler, ruling from wickedness; he has now begun from an evil doctrine; he is ruler not of a crowd, but of this world — or rather of a part of the world.” For the world of the universe is vast and beyond men's grasp; but he says the whole world has suffered when a part of the world was taken into tyranny. For as, when one limb in a body is in pain, we say the whole man is in pain and suffering, so a part of the world, sick with deceit, shows that the whole world has suffered; and as, when the hem of a garment has been torn away, the whole garment is said to be damaged, so, when man was pierced by the sting of sin, he says the world has been wounded and suffers with him. For if anyone speaks of the universal world, he will spend a long time, and while thinking he has said everything, he will not yet have set out the beginning of the whole. For what could he rightly and truly recount of the world, when he does not even give an accurate account of the nature of visible things? He will not speak truly of earth or sea; he will not understand the nature of springs and rivers. And if in speaking of these he does not speak clearly, how could he speak truly of what lies beyond them? How of the thin air, the broad and widest bosom of the living winds, held between heaven and earth like a vessel containing countless bodies; or the finest aether lying above it, which burns without ceasing with fiery luminaries; or the heaven suspended higher than these; or the revolution of the circling vault, and the many-formed torchlight and lightning of the stars, and the unseen belt of the world, and the hidden bond that holds the belt together; or the beings that surpass these, whose lot is an invisible place and way of life, such as the countless dignity of Thrones, the unspeakable rank of Dominions, and the indescribable glory of Powers, their vast and hardly expressible multitude and weight; or the company of those called the First-born; or the fervent liturgy of the Seraphim, the driving of the cherubic chariots? For all these together are the world, understood in different substances of bodies; these fill up the universal and invisible world. But here he speaks of human nature as a part of the world. For divine teaching and usage regularly names and speaks of the whole from the part and of the part from the whole. So when someone who lives as a philosopher says, “The world has been crucified to me, and I to the world,” he does not say that heaven or earth or sea has been crucified (for these are the world and the parts of the world) — that would be uneducated — but that bodily wickedness has been nailed down, that the fleshly way no longer lives for him, nor does he himself exist and live in fleshly thoughts, but that he has been crucified by not living in worldly doctrine and thought, by not living by the rule of the flesh, and by the ways of the flesh no longer luxuriating in him. If, then, the law of the flesh is named “world,” and if Paul in his hardships crucified it, it was right for the Saviour to call “world” the whole tribe and race of men, carried this way and that by disorderly impulses. He declared that it would be judged when the cross was fixed; he foretells that its ruler will be cast out because of sin, and threatens to throw him down from his power. For this ruler truly sows pleasures and revelry and outlandish, unreasonable drunkenness; and since humanity bore the command of his error, he necessarily rules, leading those who obey him to his own will. But Christ, wishing to vindicate those subdued by the demon in wickedness and oppressed, says, “Now is the judgment of the world; now the ruler of this world will be cast down, and I, if I am lifted up, will draw all to myself.” For by the cord of his body he vindicated his kin, and as man, having joined human substance with Godhead, he drew it up, as from a great and very deep abyss, out of this toilsome and bitter life, when he was lifted up to the abodes on high. For as if by a rope — the saving body — the flock of men lying below, bound to it, went up with it into the heavenly abodes. So the ruler of the world's being cast down is nothing other than his being thrown out of his ruling authority. Here he hints not at a change of place, but at the stripping of the dignity that he had acquired in deeds, being served by base men. For as today a king who removes a governor who wrongs a province stops his power of office and takes away all his authority, and everyone talks of such a man as cast down by the king — not from some upper room or lofty house, but from rank and power — and it turns out that the same man, remaining in the same dwelling in the province where he lived when he had power, lofty to those there and feared by all, is cast down once stripped of office and comes to share the life of the lowly: so the one who held power over the world by soul-destroying wickedness and used the free as slaves, seized by the one who is master by nature and judged, was cast down, humbled in his pride. In this affair he did not descend from some hill in space, but was stripped of the authority of power that he had. For as a man condemned by a king, once he has received his sentence, is of no further use and of no account, even if he walks about in the royal courts, so the devil, stripped by the master's nod of the insolence he had from boasting, has been cast out of the rule in which he boasted, and has no strength or power anywhere, even if he lingers in the very middle of the world. So the strong and powerful ruler of before — since Christ is stronger and more powerful — the powerful one became weak, cast out, in a sense, from his power.","f":"Macarius Magnes, <i>Apocr.</i> 2.20 (Blondel, 37–42; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-20)."},"macarius-magnes-apocriticus/2.21":{"o":"Τούτων οὕτως ἐχόντων, ὡς εἰπεῖν δεδυνήμεθα, ὥρα aoi λύειν κἀκεῖνο τὸ ἀπορούμενον τὸ παρὰ τοῦ XpioTo τοῖς Ἰουδαίοις λεγόμενον τὸ «\"Οὐ δύνασθε ὑμεῖς ἀκούειν τὸν λόγον τὸν ἐμὸν, ὅτι ἐκ τοῦ σατρὸς τοῦ διαξδόλον ἐσέ. » Évreüfiev εἰ βούλει προσέχειν λεπτότερον τοῖς μέλλουσι λέγεσθαι χάριν ToU προκειμένου κεφαλαίου, ὡς δεόντως οἷοί τε λέγειν τουτὶ τὸ κορυφαῖον, καὶ τίς ὧδε τυγχάνει τοῦ διαβόλου πατὴρ, καὶ «Gs ἰουδαῖοι τοῦτον ἐπεκαλέσαντο, καὶ τῆς προγονικῆς εὐγενείας ἐσφάλησαν .; καὶ τῆς κατὰ Φύσιν ῥίζης ἀπεκόπησαν, καὶ τῇ ττιαρὰ φύσιν ἀκρίτως συνήφθησαν. Πολὺς μὲν ὄντως} ὁ λόγος καὶ δυσέκφωνος λίαν διάδολον Φράξων καὶ διαδόλον τατέρα οὐ γὰρ ὁ διάδολος πατὴρ τῶν ἰουδαίων. El γὰρ τὸ λεχθὲν τοῦτον dmryτει τὸν νοῦν, ἐχρῆν γεγράφθαι «Ὑμεῖς ἐκ τοῦ πατρὸς ὑμῶν τοῦ διαβόλου ἐστέ᾽ » νῦν δ’ ox V οὕτως γέγραπίαι, ἀλλ᾽ «\" ὑμεῖς ἐκ τοῦ “πατρὸς τοῦ διαβόλου ἐστὲ, ὡς ἔχειν τσατέρα τινὰ τὸν διάξολον. » Οὐ γὰρ αὐτὸς ὁ διαξολος ἀφ᾽ éαντοῦ διαξολος, ἀλλ᾽ ἐξ ἑτέρου δηλονότι Ὁ τῆς διαβολῆς κατασπαρείσης ἐν αὐτῷ, ἤρξατο διαθάλλειν ἢ καὶ τῆς διαθέσεως συγκρούειν τὰ νόμιμα, ὡς εἶ- va: τὸν πατέρα ἐν τῷ υἱῷ διάξολον καὶ τὸν υἱὸν ἐν τῷ πατρὶ δόλου καὶ diaGoMis aoQua)v -aifayurarov. Τοῦτο δὲ καὶ ἐκ «apafécews κρείττοvos ἔστι γνῶναι, τοῦ Χριστοῦ λέγοντος « Éyà ἐν τῷ πατρὶ, καὶ ὁ πατὴρ ἐν ἐμοί. » ὥσπερ οὖν οἱ τῷ Χρισήῷ «ιστεύοντες τοῦ σσατρὸς τοῦ Χριστοῦ γένονται χληρονόμοι διὰ τοῦ υἱοῦ τῷ πατρὶ καθισήάμενοι γνώριμοι, οὕτως οἱ τοῦ . διαβόλου τῇ γνώμῃ πειθόμενοι δι’ αὐτοῦ συγχρῶνται τοῦ διαβόλου τῷ τατρί. Qudày γὰρ ἄλλο πράττειν ὁ διάξολος ἔγνωκεν ἢ τῆς θείας ἀποσπάσαι τὸν ἄνθρωπον χάριτος καὶ τῷ οἰκείῳ τοῦτον προσαγαγεῖν γεννήτορι, ἵν᾽, ὡς ὁ Χρισῆὸς τῷ Θεῷ καὶ “πατρὶ τοὺς ὁσίους προσάγει, οὕτως ὁ ἀντίχριστος τῷ ἀντιθέῳ τοὺς τοειθομένους αὐτῷ. Τίς οὖν τοῦ διαξόλουν τσατὴρ, τοολυπραγμονεῖν Θέλεις 9. Πάντως ἀκήκοας ἅτε. ΦιλοπευσἸῶν eapadeízou χωρίον καὶ τὸν Φυτοκόμον καὶ τούτου τὸν γεωργὸν, οὐ13 μὴν ἀλλὰ καὶ τὸν φύλακα καὶ τὸν ἐργάτην αὐτοῦ ἀκήχοας δὲ καὶ ὄφιν καὶ τὴν ἐκ τοῦ ὄφεως γενομένην διαβολήν ἔγνως, τινῶν λεγόντων, τὸ ἐκεῖσε δραματούργημα ἔγνως τὸ πσολύφωνον ἐκεῖ τῆς ἀπάτης τραγῴδημα ἔγνως σοφισμούς ἔγνως τοὺς ἐκεῖ λόγους ἔγνως ῥημάτων σῆωμυλίαν 1δ ἔντεχνον καὶ τὴν γενομένην τότε τῆς ἀπωλείας πανήγυριν ἔγνως τὴν μεταξολὴν τῶν πραγμάτων ἐλθοῦσαν εἰς τὸ χείριστον ἔγνως, εἴγ᾽ ἐδα-- σάνισας τοῦ λόγου τὸ διήγημα, «ds τῆς ἀνθρωπίνης οὐσίας ὁ ἀρχηγὸς τὴν διαθδολὴν ἀνεξετασήως ἀσμενίσας τοῦ ὄφεως ἔξω βάλλεται τοῦ Θείου σεριθδόλου, καὶ τῆς μακαρίας ἐχείνης ἐξωθεῖται διατριξῆς, καὶ τῶν θεσπεσίων ἀλλοτριοῦται μονῶν ἀλλότριος τῆς τοανολθίου Φυτείας γενόμενος. Ἐκεῖθεν τῷ γένει τὸ τῆς συμφορᾶς ἐπεκώμασε δρᾶμα ἐκεῖθεν ἡ λογικὴ (Adan διαπέπτωχεν ἐκεῖθεν ἡμεῖς ῥιφέντες τανῦν ἀλητεύομεν ἐκεῖθεν ἡμῖν τυρα»-- νικὸν ἐπεφύη σήρατευμα ἐκεῖθεν Φόνιοι θυμοὶ καὶ ἀπάνθρωποι 3\". ἐκεῖθεν ἀγέλη καὶ βοσκημάτων ἀλόγων νόμιμα καὶ μαθήματα - ἐκεῖθεν τῆς ἐλευθερίας ἐκλάπη τὸ νόμισμα, καὶ τὸ κίδδηλον τῆς δουλείας ἐφάνη δηνάριον - αὖ. ἐκεῖθεν ἡ ψυχὴ Tüs πονηρίας τοὺς μώλωπας ἔλαβεν ἐκεῖθεν ὁ νοῦς τοὺς σπίλους ἐκτήσατο ἐκεῖθεν οἱ λογισμοὶ σαθόντες ἠμθλύνθησαν ἐκεῖθεν δυσίαΤον xnAióa βασταάξζομεν ἐκεῖθεν τοῦ φρονήματος τὸ βλέμμα τεθόλωται ἐκεῖθεν ὑπώπια τῶν κακῶν καὶ συντρίμματα ἐκεῖθεν τὸ νέφος τῆς ἀταξίας παχύνεται ἐκεῖθεν ἐχαλκεύθη τὰ τοῦ Θανάτου βέλη ἐκεῖθεν ἄδης ἑαυτὸν αλατύνας ἐπλουτίσθη᾽ ἐκεῖθεν διάδολος καὶ σσατὴρ διαδόλου φρικώδης ἐπίκεῖται. Διαάξολος9 μὲν εἰκότως ὁ ὄφις διαδάλλων Θεῷ τὸν ἄνθρωπον καὶ ἀνθρώπῳ τὸν Θεὸν καὶ τὴν ἐπωνυμίαν, ἀφ’ ὧν ἔδρασεν, εἰκότως ἐκτήσατο. Πατὴρ δὲ τούτου τοῦ διαβόλου δηλαδὴ ὁ καθίσας ἐπ’ αὐτῷ καὶ κατασκηνώσας ἀπατεὼν ἄγγελος, δύναμίς τις ἀσώματος, καὶ τῆς ἡγεμονίας ἀποσπασθεὶς τοῦ κρείττονος, περὶ οὗ τις τῶν ἀρχαίων ἐφθέγξατο εἰπών s Ἐνώπιον Κυρίου ΄“αντοχράτορος ἐτραχηλίασεν \"» ἔδραμε δὲ ἐναντίον αὐτοῦ ὕδρει τῆς ἀγάπης τὸν δεσμὸν ἀπορρήξας ἀλόγως καὶ τὸν ὄφιν εὑρὼν ὑπηρέτην τοιθανὸν ἐν αὐτῷ κατασπείρει .\" διαβολῆς σπέρματα, μᾶλλον δὲ τρόπον τινὰ λαδὼν αὐτὸν ὑπήὥσπερ ἀπεγέννησε ποιήσας διάξολον. Ἐπειδὴ γοῦν ἰουδαῖοι τὸν μὲν υἱὸν τοῦ Θεοῦ. ἐμυκτήριζον τοῖς λεγομένοις πρὸς αὐτοῦ μὴ πειθόμενοι, μηδὲ} δι᾽ αὐτοῦ τὸν αὐτοῦ σατέρα λαμβάνοντες, ἀλλὰ τοῖς ἀπατηλοῖς ἐπείθοντο δόγμασι, καὶ τῇ κακίᾳ τοῦ ὄφεως ὥσπερ χειραγωγούμενοι τῆς τοῦ Θεοῦ βασιλείας dQíalavro ἐπὶ τὸν ἀποσήάτην ππατέρα τοῦ ὄφεως ὥσπερ ἀποκλίναντες, καὶ σὺν αὐτῷ τῇ δυναστείᾳ τοῦ Θεοῦ μαχόμενοι, τούτου χάριν ὁ Χριστὸς, ἐξ ὧν ἔπραττον καὶ κακῶς ἐδόξαζον μὴ τῷ Χρισήῷ καὶ δι’ αὐτοῦ τῷ Θεῷ φιλιού[μενοι] 33, ἀλλὰ τῷ ἀντιχρίσήῳ καὶ δι’ αὐτοῦ τῷ ἀντιθέῳ πειθόμενοι 3\", ἔλεγεν αὐτοῖς «\" Ὑμεῖς οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμὸν, ὅτι ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ.» Καὶ \"ὁ ταῦτα μὲν ἐπὶ τοσοῦτον. ἘΠ δέ σοι φίλον, ὧδέ «xov τὸν διάλογον ἱκανῶς εἰρημένον σεμνῶς περιγράψορεν ἐν ἑτέρῳ δ᾽ αὖθις καιρῷ, εἴ τι τῶν ἀπορουμένων ἐμπέσοι κεφάλαιον, ἐπικουρούσης ἡμῖν τῆς Θείας δωρεᾶς, λέξομεν ἀπαντήσαντες.","t":"[The Christian (Macarius) answers the objection on “You are of your father the devil” (2.16).] These things being so, as far as we have been able to say, it is time for you to resolve that other perplexing saying spoken by Christ to the Jews: “You cannot hear my word, because you are of the father of the devil.” From here on, if you will, attend more carefully to what is about to be said on the heading before us, so that we may be able to explain properly this chief point: who here is the devil's father, and how the Jews called upon him, fell away from the nobility of their ancestors, were cut off from their natural root, and were joined without discernment to what is against nature. The subject is truly great, and very hard to put into words, since it tells of a devil and a devil's father. For the devil is not the father of the Jews. If what was said had that sense, it would have had to be written, “You are of your father the devil”; but as it is, it is not written so, but, “You are of the father of the devil,” so that the devil has some father. For the devil is not a devil of himself, but plainly from another: when slander was sown in him, he began to slander, or rather to shatter the laws of good disposition, so that the father is devil in the son, and the son, in the father, the most bloodthirsty craftsman of deceit and slander. This can be learned also from a comparison with what is better, since Christ says, “I am in the Father, and the Father in me.” So, as those who believe in Christ become heirs of Christ's Father, made known to the Father through the Son, so those who obey the devil's will have dealings through him with the devil's father. For the devil knows nothing else to do than to drag man away from divine grace and bring him to his own begetter; so that, as Christ brings the holy to God the Father, the antichrist brings to the anti-god those who obey him. Who then is the devil's father? You wish to inquire. Being fond of inquiry, you have surely heard of the place of paradise, of its planter and its husbandman, and indeed of its keeper and its worker; you have heard also of the serpent and of the slander that came from the serpent. You know — as some tell it — the drama that was staged there; you know the many-voiced tragedy of deceit there; you know the sophistries; you know the words spoken there; you know the artful prattle of speech and the festival of destruction held then; you know the change of things that came to the worst — if you have examined the narrative of the account — how the founder of human nature, accepting the serpent's slander without examination, was cast out of the divine enclosure, thrust out of that blessed abode, and estranged from the heavenly dwellings, having become a stranger to the all-blessed planting. From there the drama of disaster burst like a riot upon the race; from there the rational flock fell; from there we, cast out, now wander; from there a tyrant's army grew up against us; from there came murderous and inhuman passions; from there the ways and lessons of irrational cattle and herds; from there the coin of freedom was stolen and the counterfeit denarius of slavery appeared; from there the soul received the bruises of wickedness; from there the mind acquired its stains; from there our reasonings were dulled by suffering; from there we carry a blemish hard to heal; from there the eye of thought is clouded; from there come the bruises and fractures of evils; from there the cloud of disorder grows thick; from there the arrows of death were forged; from there Hades widened itself and grew rich; from there the devil and the devil's dreadful father press upon us. The serpent is rightly called devil, since he slandered man to God and God to man, and he rightly acquired the name from what he did. And the father of this devil is clearly the deceiving angel who settled on him and made his dwelling in him, a bodiless power torn away from the government of the Better, of whom one of the ancients spoke, saying, “He stiffened his neck before the Lord Almighty, and ran against him” — breaking the bond of love by insolence, without reason. Finding the serpent a fit servant, he sows in him the seeds of slander, or rather, in a manner, taking him, he begot him, as it were, and made him a devil. Since, then, the Jews sneered at the Son of God, not obeying what he said nor receiving his Father through him, but obeyed deceitful doctrines and, as though led by the hand by the serpent's wickedness, stood off from the kingdom of God, as though turning aside to the apostate father of the serpent and fighting with him against the sovereignty of God — for this reason Christ, judging from what they did and from their wrong belief, since they were friends not of Christ and through him of God, but obeyed the antichrist and through him the anti-god, said to them, “You cannot hear my word, because you are of the father of the devil.” So much on this. If you like, let us solemnly close the debate here, since it has been sufficiently discussed; and at another time, if any perplexing heading comes up, we shall meet it and speak, with the divine gift helping us.","f":"Macarius Magnes, <i>Apocr.</i> 2.21 (Blondel, 42–45; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-21)."},"macarius-magnes-apocriticus/2.7":{"o":".. T0 xosrovs ἀγῶνας ἐμξάλλεσθαι ἀναγνώτω πρότερον τὴν ἐμὴν didταξιν, ἣν ἀπεδογμάτισαῦ γνώμαις αὐστηραῖς καὶ φοβεροῖς ἐντάλμασιν διὰ τὴν τῶν πραγμάτων ἐναγώνιον φύσιν, κἀπὶ τῶν χειρῶν λαβέτω, καὶ ψηφισάσθω δακτύλοις εἴτ᾽ ἔνδον ἐν τῷ νῷ λογισάσθω λεπτότερον, ὡς τοιοῦτον στρατευόμενος πόλεμον ὀφείλει πατρὸς ἀλογῆσαι καὶ μητρὸς, καὶ τέκνων καὶ γυναικὸς Φίλτρα πσαραγκωνίσασθαι, καὶ ἀδελφῶν ἀποπτύσαι καὶ συγγενῶν σχέσιν, καὶ τέλος τὴν αὑτοῦ ζωὴν κατὰ σάρκα βδελύξασθαι, καὶ λαθεῖν τὴν “πανοπλίαν Θεοῦ, καὶ μάχεσθαι πρὸς τὴν ἐπίδουλον τοῦ Βελίαρ φάλαγγα . πᾶσαν φροντίδα σωματικὴν ἀποθέμενος καὶ τὴν γεώδη τῆς σαρχὸς ἐκδυσάμενος μέριμναν οὐ γὰρ σωματικοὺς εἰς ἀσώματον ἐγὼ προσκαλοῦμαι πόλεμον, οὐδὲ τοὺς γηΐνους κατὰ πνευμάτων ὁπλίζω.} δόξω γὰρ ἂν τοῦτο ποιῶν τῇ ἀγνοίᾳ μεθύσκεσθαι, καὶ τὰ τῶν ἀγνοούντων τράτλειν ἐν ἀξουλίᾳ, καὶ νηπίων διαφέρειν κατὰ μηδένα λόγον, οἵ τεῖχος ἐν ψάμμῳ λεπτῇ διαπλαάτίοντες πρὸ τῆς ἀρχῆς τὴν ἀρχὴν τῆς τέχνης σκορπίζουσι σαίγνιον οὐ τεῖχος γελοίως ἐγεέροντες. ὅθεν, ἵνα μὴ γελασθῶμεν κατὰ σαλιμβόλου δράκοντος στρατεύοντες καὶ κατὰ “σολεμίων ἀφανῶν ὁπλισάμενοι, πρότερον τῆς συμβολῆς τὸν λόγον σκεψώμεθα, καὶ τὸν τρόπον τῆς μάχης ἐν νῷ μελετήσωμεν, ἵνα ἐν τῇ προθεσμίᾳ τὸν ἀγῶνα τελέσωμεν3, καὶ ὡς Qoλίδα τὴν σάρκα ταύτην μυσαξώμεθα νέῳ αἰστεὼς θώρακι τὸ erüv σκεπάσαντες. Προσκαίρου «pis μνήμην ἀπορρίψωμεν πατὴρ αἰώνιος μετὰ τὴν νίκην ἡμᾶς καὶ μήτηρ ἀσπαάσεταιδ γυναικὸς δὲ καὶ Φιλτάτων μισήσωμεν ἔρωτα «Ὡλέον γὰρ τούτων ἡμᾶς καλῶς ἀριστεύσαντας λάμπουσα πολιτεία καὶ τέλος οὐκ ἔχουσα σὺν οἰκείοις ἀγαθοῖς καὶ τέκνοις σσεριπτύξεται ἀδελΦῶν καὶ συγγενῶν σάμπαν ἀμνημονήσωμεν ἀντ᾽ αὐτῶν γὰρ ἡμᾶς ἄγγελοι νικηφόρους ἰδόντες καὶ σᾶσα τῶν οὐρανίων Φιλήσει συγγένεια τῆς ἑαυτῶν σωτηρίας dós τῆς ἐπικήρου ὅλως μὴ Φροντίσωμεν, ἀλλ’ ἑαυτοὺς ζῆν ἐν σαρκὶ μισήσωμεν ζωὴ γὰρ ἡμᾶς οὕτω κατορθώσαντας ἀκήρατος ὄψεται. Τοιαύτην ὀφείλει τὴν γνώμην ἀναλαξεῖν ὁ θέλων ἁμαρτίας νικῆσαι πσαράταξιν καὶ βασιλείας ἐμοῖς ἀπογῥαφῆναι τίτλοις. El δέ τις οὐχ οὕτως οὐδὲ τοιαύτῃ συμβουλίᾳ οὐδ᾽ ἔρρωται λογισμοῖς τοιούτοις τὸ φρόνημα, συμπαθείᾳ δὲ πσέφρακται, σώματος σηλίνου κατέχεται, καὶ βρόχοις σαρκικῶν φροντίδων ἐνδέδεται, ἔρωτι δὲ γυναικὸς καὶ Φίλτρῳ θηλύνεται, καὶ exMov ἀκηράτου «xps καὶ ἀϊδίου Φιλεῖ τὸν πρόσκαιρον καὶ τὸν ἔγγειον, ὧδε οὗτος οὐκ ἔσλιν ἄξιος ἐν ἐμοῖς ὁπλίταις λαθεῖν τὴν ἀπογραφὴν, οὗτος 190 ἐμῶν ἀτραπῶν ὀπίσω Ὁ μὴ βαινέτω, οὗτος ἐμῶν “πολεμίων οὐ φέρει σαράταξιν, οὗτος οὐ δύναται κακίας διακόψαι φάλαγγα, οὗτος πρὸ τῆς συμβολῆς ἀγώγιμον λάφυρον, οὗτος «xpà τῆς μάχης ἐλεεινὸν Sdapa, οὗτος καὶ ζῶν τέ- Üvnxe τῇ ψυχῇ, καὶ θανὼν οὐκ ἀνίσῆαται 3), οὗτος ἀφ’ ἑαυτοῦ τραυματίας ἀνίατος, οὗτος πρὸ τῶν ἀγώνων πάθος ἐναγώνιον, οὗτος ἐν δούλοις δοῦλος καὶ δούλων ἀνδράποδον ἅθεν τοιοῦτος ὧν οὐκ ἔσι μου ἄξιος. Ταῦτα μὲν ἂν ἐρεῖ vois βουλομένοις τὴν οὐράνιον δέξασθαι «παντευχίαν ὅσοι δὲ διὰ πόθον ἀϊδίου βασιλείας σεμνῶς ἐσήρατεύσαντο τὴν ππολύμοχθον ὧδε ζωὴν μεταλλαξάμενοι οἵων ἔτυχον γερῶν, ἔργοις αὐτοῖς Eoi» ἰδεῖν τὸ κατόρθωμα ὡς οἱ μακάριοι μάρτυρες κατὰ καιρὸν ταύτην καθάπερ θυρεὸν ἀσφαλῆ καὶ ἀνάλωτον τὴν ἐντολὴν ἔχοντες σσολύτροπον μὲν πειρασμὸν εαρασκευῆς ἡτίησαν ποικίλον δὲ τῶν παθῶν κατεστόρεσαν πόλεμον ἀναριθμήτους δὲ προσβολὰς ἐχθρῶν ἐτροπώσαντο ἀφατα δὲ αληθη ππονηρίας ἀνάλωσαν aci» ἔχοντες τὸ ξίφος καὶ ὅπλον τὸν σταυρὸν, δι᾽ o0!! σσα τυράννων ἀσπὶς συνεκόπτετο, δι᾽ οὗ3 φῦλα δαιμόνων ὡπλισμένων κατέδ οὗ κόσμος ἡττᾶτο, καὶ τῷ Φόξῳ avsén ecce 7, δι᾽ οὗ τὰ τῆς κακίας βέλη συνετρίξετο, δι᾽ 1δ οὗ τὰ τῆς ἀπάτης ὅπλα κατεφέρετο. ἂν αὐτῇ ydp «ov μέσῃ φάλαγγι τῶν δεινῶν ἀποληφθέντες οἱ μάρτυρες οὔτε «ατρὸς οὔτε μητρὸς οὐ τέκνων qapaxaAoUvrwv οὐ γυναικὸς ἐφείσαντο, ἀλλ᾽ οὐδὲ ἑαυτοὺς ἐλεησαντες ᾧχτειραν ἀλλ᾽ ὡς ἐκ συνθήματος ἑνὸς καὶ μιᾶς ὁρμησαντες σάλπιγγος) οὐκ ἔρριψαν τὸν σήταυρὸν, ἀλλὰ σὺν αὐτῷ μέχρι τοσούτου γενναίως ἐμαχέσαντο, μέχρις οὗ καὶ τὸν σωματικὸν πέπλον ἀπεδύσαντο, καὶ τὴν ἀσώματον τῆς ὁμολογίας δόξαν ἀνεδύσαντο διὰ τὴν σωτηριον καὶ μακαρίαν φωνὴν δηλαδὴ τὴν λέγουσαν \"ΕΠ τις ἔρχεται ὀπίσω μου, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοιδὶ,͵ Αὕτη γοῦν ἐσῆιν ἡ μάχαιρα τεθηγμένη καὶ λάμπουσα τῆς ἀνολέθρου βασιλείας τὸν ἔρωτα, δὲ’ οὗ καὶ “σατέρες τέχνων ἐχωρίσθησαν, καὶ θυγατέpes μητέρων ἀπέσῆησαν ὅδ, ὡς Θέκλα Θεοκλείας 9, καὶ ἀδελφὸς ἀδελφῶν --η-- φιλίαν ἠρνήσατο. ἣν διαφόροις οὖν πολλάκις πειρασμοῖς καὶ ἀγῶσι SvyaTípss σώφρονες τῇ σωτηριώδει διδασκαλίᾳ πειθόμεναι μητρικῆς πολιτείας ὥσπερ ἀπετμήθησαν τρόπον τινὰ μάχαιραν τέμνουσαν καὶ διχάξουσαν \"λαβοῦσαι τὴν ἐπαγγελίαν τῆς ἄνω “πολιτείας. ἄλλαι “σαρθενίας καὶ ἁγνείας ἕνεκεν ἐπαινετῆς ἐρασθεῖσαι ἦθος μητέρων καὶ τρόπον ἠρνήσαντο δίκην μαχαίρας λόγον διδασκαλίας τμητικὸν ἀσμενίσασαι υἱοὶ δὲ καὶ κριτῶν ἀνδρῶν, καὶ ναΐδων “πσόλεων οἰκήτορες ἔνδοξοι, τορρογονικῶν νομίμων ἔθος ἀπωσάμενοι ἐπὶ τὴν ἀσκητικὴν μετέξησαν δίαιταν πόνοις ἐγκρατείας εἰς τὴν ἀκρόπολιν τῶν οὐρανίων ἀνελθόντες ἀρετῶν, εὐαγγελικῇ διδασκαλίᾳ τσατρῷας σχέσεως Φιλικῶς διχαξόμενοι καὶ οὔτε ττατέρες ταῦθ᾽ ὁρῶντες ὀργίζονται, οὐ δυσχεραίνει μήτηρ, οὐ χαλεπαίνουσιν ἀδελφοί. Ἐξεστί σοι τὰς πόλεις τῆς Eas δραμεῖν καὶ συλληξδην Συρίας τὰς ἐπαρχίας, καὶ μαθεῖν. ἀκριξέσίερον τῶν λεγομένων τὸ πρᾶγμα. Αὐτίκα γοῦν ol τὴν ἀντιόχου βασιλικὴν οἰκεῖν λαχόντες μητρόπολιν μυρίαις μερίξζονται κατορθωμάτων γνώμαις οἱ μὲν γὰρ τὸν γαμήλιον ζυγὸν ἀσμενίζουσιν, οἱ δὲ κοινωνίαν γυναικὸς οὐ λαμβάνουσιν ἄλλοι τὸν τρυφηλὸν 15. βίον περιέπουσιν, ἕτεροι τὸν αὐχμηρὸν ἐν ἀσιτίᾳ κάματον ἄλλοι χρημάτων ὕπαρξιν ἀπληστήως 3, σωρεύουσιν, ἕτεροι τὴν ἀκτημοσύνην Φιλοῦσιν ὡς ἀγαθόν ἄλλοι ταῖς ἐμπορίαις λίαν ἀποσεμνύνονται 35, ἕτεροι ταῖς ἀπορίαις χαίρουσιν εὐωχούμενοι - ἄλλοι ταῖς ἑταίραις συνεῖναι σπουδάζουσιν, ἕτεροι ταῖς “5 μονηρίαις θέλουσι συναυλίζεσθαι. Καὶ τούτους πάντας ἡ σωτήριος διέτεμε μάχαιρα ἐν ἑνὶ καθάπερ οἴκῳ ἀτραυματίστως διχάσασα τέμνει γὰρ αὕτη γνώμας, καὶ μώλωπας οὐ ποιεῖ᾽ διαιρεῖ τοῦ γένους χρησίμως τὴν συνάφειαν ἀλγηδόνος οὐδεμίαν αἰτίαν ἐμθάλλουσα κὀπίει, καὶ κοπετὸν τοῖς χοπτομένοις οὐ ποιεῖ οὐ γὰρ σώματα διχάξει, ἀλλ᾽ ἀπόv«s προαίρεσιν μεταβάλλει καὶ φρόνησιν. El δὲ Θέλεις καὶ νοητῶς τὸν λόγον ἐπακοῦσαι, ἄνθρωπον. ἀπὸ πατρὸς διχαζόμενον βλέπε τὸν χορὸν τῶν ἀποσήόλων τοῦ νόμου χωριζόμενον, θυγατέρα δὲ τὴν σάρκα, καὶ μητέρα τὴν σεριτομὴν, νύμφην τὴν Ἐκκλησίαν, καὶ πενθερὰν τὴν συναγωγὴν, μάχαιραν δὲ τέμνουσαν τὴν εὐαγγελικὴν χάριν. Καὶ ταῦτα μὲν ἱκανῶς οἶμαι σεσαφηνέσθαι σερὶ τοῦ \"Οὐκ ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν ἀλλὰ μάχαιραν.","t":"[The Christian (Macarius) answers the objection on “I came not to bring peace on the earth, but a sword” (Matt 10:34–38); the beginning of the answer is lost. Christ is imagined as speaking.] … “[Whoever wishes] to enter on such contests, let him first read my ordinance, which I laid down with stern judgments and fearful commands because of the combative nature of the matter. Let him take it in his hands and count it off on his fingers, or reckon it more carefully within, in his mind: that one who goes to war in such a war must disregard father and mother, push aside the affection of children and wife, spit out the bond of brothers and kinsfolk, and at last loathe his own life in the flesh, and take up ‘the whole armour of God,’ and fight against the treacherous phalanx of Beliar, laying aside every bodily care and stripping off the earthy anxiety of the flesh. For I do not summon bodily men to a bodiless war, nor do I arm earthly men against spirits. If I did that, I would seem drunk with ignorance, to be doing in folly what the ignorant do, and to differ in no way from infants, who mould a wall in fine sand and scatter the beginning of their work before it has begun, laughably raising a plaything, not a wall. Therefore, so that we may not be laughed at for campaigning against a shifty serpent and arming ourselves against unseen enemies, let us first consider the plan of the encounter and rehearse the manner of the battle in our mind, so that we may finish the contest within the appointed time, and loathe this flesh like a scale, having covered the inner man with the new breastplate of faith. Let us cast away the memory of a temporary father: an eternal Father, and a mother, will embrace us after the victory. Let us hate the love of wife and dearest ones: for a shining commonwealth that has no end will embrace us more than these, when we have fought nobly, with its own goods and children. Let us forget brothers and kinsfolk altogether: for instead of them angels, seeing us victorious, and the whole kinship of the heavenly beings, will love us. Let us take no thought at all for perishable life, but hate living in the flesh: for undefiled life will look upon us when we have succeeded in this way. Such is the resolve that must be taken up by one who wishes to conquer the battle-line of sin and to be enrolled under the standards of my kingdom. But if anyone is not so, if his mind is not strengthened by such counsel and such reasoning, but is fenced round with tender feeling, held fast by the body of clay, bound with the nooses of fleshly cares, made womanish by love and affection for a wife, and loves the temporary and earthly father instead of the undefiled and everlasting Father — then this man is not worthy to be enrolled among my soldiers. Let him not walk behind me on my paths. He cannot stand the battle-line of my enemies; he cannot break the phalanx of wickedness. He is plunder carried off before the encounter, a pitiable spectacle before the battle. Even while he lives he has died in soul, and when he dies he does not rise. He is wounded by himself beyond cure; before the contests he is a casualty of the contest; he is a slave among slaves and the chattel of slaves. So, being such, he is not worthy of me.”\n\nThis is what he would say to those who wish to receive the heavenly armour. But what rewards they won who, for longing for the everlasting kingdom, campaigned nobly and exchanged this toilsome life, one may see from the achievement in the deeds themselves. So the blessed martyrs, in their time, held this commandment like a safe and impregnable shield: they defeated temptation of every kind, overthrew the varied war of the passions, routed numberless assaults of enemies, and destroyed untold hosts of wickedness, always holding the sword and, as their weapon, the cross — by which the shield of tyrants was cut to pieces, by which the tribes of armed demons were brought down, by which the world was defeated …, by which the darts of wickedness were broken, by which the weapons of deceit were cast down. For when the martyrs were cut off in the very middle of the battle-line of terrors, they spared neither father nor mother nor children pleading with them, nor wife; they did not even pity themselves; but as if at one signal, rushing forward at one trumpet, they did not throw away the cross, but fought nobly with it until they put off the robe of the body and put on the bodiless glory of confession — because of the saving and blessed saying, namely: “If anyone comes after me, let him deny himself and take up his cross and follow me.”\n\nThis, then, is the sharpened and shining sword: love of the indestructible kingdom, by which fathers were separated from children and daughters stood apart from mothers, as Thecla from Theocleia, and a brother renounced friendship with his brothers. Often, then, in various temptations and contests, chaste daughters, obeying the saving teaching, were cut off in a way from their mothers' way of life, having received the promise of the commonwealth above as a sword that cuts and divides. Others, in love with praiseworthy virginity and purity, renounced the manners and ways of their mothers, gladly welcoming the cutting word of teaching like a sword. Sons of judges, too, and distinguished citizens of famous cities, thrusting away the custom of ancestral usages, changed over to the ascetic way of life, climbing by the labours of self-control to the citadel of the heavenly virtues, divided in friendship from their family ties by the teaching of the gospel; and their fathers, seeing this, are not angry, the mother is not vexed, the brothers are not harsh. You may run through the cities of the East, and in short the provinces of Syria, and learn the reality of what I say more exactly. Take at once those whose lot it is to live in the royal metropolis of Antiochus: they are divided by countless judgments about right conduct. Some welcome the yoke of marriage, others take no partnership with a woman; some cultivate a luxurious life, others the squalid toil of fasting; some insatiably heap up the possession of money, others love poverty as a good; some pride themselves greatly on trade, others rejoice in want as at a feast; some are eager to consort with courtesans, others wish to dwell in solitude. And the saving sword has cut through all of these, dividing them without wounds as though in one house. For it cuts judgments and makes no bruises; it usefully divides the bond of kin while bringing no cause of pain; it cuts, and makes no lament for those who are cut; for it does not divide bodies, but changes the choice and the mind.\n\nAnd if you wish to hear the saying in a spiritual sense: see, in the man divided from his father, the choir of the apostles separated from the law; the daughter is the flesh, and the mother circumcision; the bride is the Church, and the mother-in-law the synagogue; and the sword that cuts is the grace of the gospel. And this, I think, has been made sufficiently clear concerning “I came not to cast peace on the earth, but a sword.”","f":"Macarius Magnes, <i>Apocr.</i> 2.7 (Blondel, 4–9; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-7)."},"macarius-magnes-apocriticus/2.8":{"o":"Λοιπὸν d ἀνάγκη φράζειν axis εἴρηκεν ὁ Χριστός \"Τίς μου ἀδελφὸς καὶ ἀδελφή; καὶ ἐπάρας τὰς χεῖρας ἐπὶ τοὺς μαθητὰς εἶπεν - ἰδοὺ οἱ ἀδελφοί μου καὶ ἡ μήτηρ μου. Πολλοὶ τῶν Ἰουδαίων καὶ μαλισῆα τῶν εἰκαιοτέρων τῆς ἐνανθρωπήσεως αὐτοῦ τὴν οἰκονομίαν τηλαυγῶς μὴ νοήσαντες ψιλὸν ἄνθρωπον ὑπετόπασαν καὶ μηδὲν ἀνθρώπου περιττὸν κεκτημένον ὅθεν τοιαύτην περὶ αὐτοῦ τὴν γνώμην εἰληφότας, καὶ μηδὲν Θειότερον ἐν αὐτῷ δοξάζοντας, μηδ᾽ ὑπερκύψαι τὸ καταπέτασμα ἤτοι τὸ κάλυμμα θέλοντας, ἐλέγχων τῆς ἀδλεψίας ταλανίζει τοὺς ἄφρονας τοὺς ἐξ ἀπαιδευσίας κλέψαι τοῦ Μονογενοῦς τὴν ἀξίαν τολμήσαντας μονονουχὶ βοῶν καὶ τὴν ἀκόλαστον αὐτῶν ἐπιστομίξζων γλῶτταν καὶ λέγων Τίς μου ἀδελφὸς, εἰ μονογενὴς ἐγώ; καὶ cís τοῦ ἀμήτορος μήτηρ ἔξω παρέστηκε; τίς γὰρ, εἰπέ poi , μήτηρ τὸν δημιουργὸν ἐν δημιουργήματι κατοικοῦντα γεγέννηκε; τίς τὸν ἀλόχευτον τεχνίτην σπαργάνοις ἐνείλησε; τίς τούτου πρεσξύτερος ἢ μεταγενέστερος ἀδελφὸς ὀνομάζεται; βλέπετε πῶς ἀχαλίνῳ γλώττῃ τὴν ἄχραντον ἐν ἁγνείᾳ λῆξιν ἀποκωμαζετε βλέπετε \"ὁ axis ἐξ ἀκαιρίας ἄκαιρα ψιθυρίζετε βλέπετε πόσην ἐξ ἀπαιδευσίας ζημίαν ἐργάξεσθε οὐδὲν τοῦ φαινομένου πσεραιτέρω συνήκατε, ἀλλ᾽, ὅπερ ὁρᾶτε, κρίνετε καὶ δικάζετε καὶ ἄνθρωπον βλέποντες αὐτὸ μόνον νομίζετε. Εἴπατε γοῦν μηδὲν ὅλως ὑμεῖς ὑποστειλάμενοι τίς ἐξ αἰῶνος ἄνθρωπος ἀδελφοὺς, ὡς φατὲ, καὶ μητέρα γινώσκων νεκρὸν ἀπὸ σοροῦ καθεῖλεν ἀναστησας; τίς ἐξ αἰῶνος ἄνθρωπος θαλαττης ἐπέδη, καὶ ταύ- : τὴν ὡς στερεὰν ἐπέζευσεν ἤπειρον; τίς ἐξ αἰῶνος ἄνθρωπος ἀδελφοὺς ἔχων xa) μητέρα καὶ συγγενεῖς ἄνθρωπον τετραήμερον ἐκ τῶν νεκρῶν ἀνέστησε ; τές ἐξ αἰῶνος ἄνθρωπος ψιλὸς καὶ ὁμόστοιχος λέπραν οἷα φολίδας ἀπέλυσε σώμεακαὶ ἀνθηρὰν τῇ σαρκὶ τὴν δορὰν ἐφήπλωσε; τίς ἐξ αἰῶνος ἄνθρωποςδεδευμένος αἵματι εἰς οἶνον αὐστηρὸν ὕδατος φύσιν μετήνεγκε; τίς ἐξ αἰῶνος ἄνθρωπος «xdpevoy ἐπὶ κλίνης καὶ ἀσάλευτον ἄνθρωπον λόγῳ συμπήξας δέρενγ»ν ἐλάφου τροχαλὸν ἀπειργάσατο; τίς ἐξ αἰῶνος ἄνθρωπος πέντε χιλιάδαις σεινώσας9 ἐν ἐρήμῳ ἄρτοις πέντε μόνοις καὶ δύο ἰχθύσιν ἐκόρεσε; τίς ἐξ αἰῶνος ἄνθρωπος δέκα λεπροὺς εἰς ὁδὸν ἐχπέμπων εἰς κάθαρσιν ἀοραέτῳ δυνάμει καταλαξὼν ἰάσατο; τίς ἐξ aldwos ἄνθρωπος ὑφ᾽ ἕνα καιρὸν μηδὲν “σαραδλεψάμενος μυρία λήθη νοσήμασι παντοδαποῖς βεδλημένα καὶ σαάθεσιν εἰς ῥῶσιν ἐκάλεσε, δ; τίς ἐξ αἰῶνος ἄνθρωπος τὰ ἐλλείποντα αληρώσας καὶ τὰ μέλλοντα σληρώσειν ὑπέσχετο; El δ᾽ οὐδεὶς (000399 γὰρ 3v) , οὐδ᾽ ἔστιν, οὐδ᾽ ἔσται «xovà ψιλὸς ἄνθρωπος τοιαύτας ἐκτελῶν σραγματείας, σῶς οὐχ ὑποσήέλλεσθε τὸν Μονογενῆ τοῦ Θεοῦ ψιλὸν ἄνθρωπον θρυ-- λοῦντες κεχτημένον ἀδελφούς; οὐδὲ κἂν ἀπὸ τῶν ἔργων, ἐξ ὧν ὁρᾶτε epdz- Ἴοντα τοῦτον, ἐδυσωπηθητε οὐδ᾽ οἱ νεκροὶ καὶ ζῶντες ὑμᾶς ἐδιδάξαντο, ὡς οὐκ ἀνθρώπον φωνὴν ἀλλὰ Θεοῦ συνέντες τῶν τάφων ἀνέστησαν οὐδὲ τυφλὸς ἐκ γενετῆς ὑμῖν ὑφηγήσατο, ὡς οὐκ ἀνθρώπου ἀλλ᾽ ἀπὸ Θεοῦ τὸ φῶς ἐθεάσατο εἰ δὲ τυφλὸς μὲν σώματι ψυχῆς εἶδεν ὀφθαλμοῖς τὸν ἐπιδημήσαντα ?!, ὑμεῖς δὲ βλέποντες τοσαύτης δυνάμεως ἀστραπὴν οὐ νοεῖτε τὸν «xa- ρόντα, ἀλλ᾽ ὡς ἐν ἀωρίᾳ τούτῳ προσαραττόμενοι δ) ἀδελφοὺς ἔχειν αὐτὸν καὶ μητέρα νομίζετε, ὡς τυφλώττουσιν ὑμῖν κἀγὼ διαλέγομαι ὡς \"ὁ “ποιῶν τὸ θέλημα τοῦ πατρός μου οὗτος ἀδελφὸς ἐμὸς καὶ μήτηρ ἐμη ἐστιν - ὁ yàp ποιῶν τὸ θέλημα τοῦ πατρὸς (θέλω δ᾽ Θέλει) σσατὴρ), ἀδελφοῦ τοῦτον εὔνοιαν καὶ μητρὸς ἔχειν λέγω τέκτει γὰρ ὡς μήτηρ ἐμὲ συλλαβὼν ἐν τῷ σοιεῖν τὸ θέλημα τοῦ “σατρὸς, καὶ συντίκτεται μετ᾽ ἐμοῦ οὐκ ἐν ὑποστάσεως οὐσίᾳ γενόμενος, ἀλλ᾽ ἐν θελήματος ἐνούμενος χάριτι ὁ γὰρ τοὐμοῦ πατρὸς σοιήσας τὸ θέλημα κοινωνίᾳ τοῦ πράγματος τίκτει με, καὶ συντίκτεται Θεοῦ γάρ τίς ue πίστ)εύων Μονογενῆ διὰ αἰσήεως ἐμὲ οὐ δι᾽ οὐσίας τρόπον τινὰ γεννᾷ με τίστει συμπαρὼν τῷ γεννωμένῳ μυστικῶς. Ταῦτ᾽ εἰκότως ἂν ὁ Χριστὸς πρὸς τοὺς ὑθλοῦντας εἶπεν οὐκ ὀνομαστὶ Πέτρον ἣ ἰούda» ἤ τινα τῶν ἄλλων μαθητῶν ὧδε λέγων ἀλλ᾽ ἀπολύτως Τὸν ποιοῦντα τὸ θέλημα τοῦ Πατρός. Καὶ περὶ μὲν τούτων οὕτω.","t":"[The Christian (Macarius) answers the objection on “Who is my mother, and who are my brothers?” (Matt 12:48–49).] It remains, then, to explain what Christ said: “Who is my brother and sister?” And stretching out his hands toward the disciples he said, “Behold my brothers and my mother.” Many of the Jews, especially the more thoughtless, not clearly understanding the economy of his becoming man, supposed him a mere man possessing nothing beyond a man. So, since they had formed such an opinion about him, held nothing more divine in him, and were unwilling to peer beyond the curtain, that is, the veil, he reproves their blindness and pities the fools who out of ignorance dared to rob the Only-begotten of his dignity, all but crying out, curbing their unbridled tongue, and saying: “Who is my brother, if I am only-begotten? What mother of the motherless one stands outside? For tell me, what mother gave birth to the Creator dwelling in a creature? Who wrapped in swaddling clothes the craftsman who was never brought forth in childbirth? Who is called his older or younger brother? See how with unbridled tongue you mock a lot that is undefiled in purity; see what you whisper out of season; see how much harm you do from ignorance. You have understood nothing beyond what appears; you judge and decide by what you see, and seeing a man you think him only that. Tell me, then, holding nothing back at all: what man since the world began, knowing brothers and a mother, as you say, took a corpse down from the bier and raised it? What man since the world began walked on the sea and travelled over it as over solid land? What man since the world began, having brothers and a mother and kinsfolk, raised from the dead a man four days dead? What mere man of the common rank since the world began loosed leprosy like scales from a body and spread fresh skin over the flesh? What man since the world began … changed the nature of water into dry wine? What man since the world began, with a word, made firm a man lying motionless on a bed and made him swift as a deer? What man since the world began, when five thousand were hungry in the desert, filled them with only five loaves and two fishes? What man since the world began sent ten lepers on their way to be cleansed and, overtaking them with invisible power, healed them? What man since the world began, at one time and overlooking none, called countless multitudes struck with all kinds of diseases and sufferings back to health? What man since the world began filled up what was lacking and promised to fulfil what was to come? But if there was none (for there was none), nor is, nor will be, a mere man who accomplishes such deeds, how do you not shrink from babbling that the Only-begotten of God is a mere man who has brothers? Were you not put to shame even by the works in which you see him at work? Did not the dead and the living teach you, how they rose from the tombs because they understood the voice not of a man but of God? Did not the man blind from birth instruct you that he saw the light not from a man but from God? But if the blind man, blind in body, saw with the eyes of the soul the one who had come to dwell among us, while you, who see such a lightning-flash of power, do not perceive the one present, but, dashing against him out of season, think that he has brothers and a mother — then to you who are blind I too say: ‘Whoever does the will of my Father, he is my brother and mother.’ For whoever does the will of the Father (and what I will, the Father wills), I say has the goodwill of a brother and a mother. For he gives birth to me like a mother, having conceived me in doing the will of the Father, and he is born together with me — not becoming so in the substance of being, but united in the grace of the will. For whoever has done my Father's will gives birth to me by sharing in the deed, and is born together with me. For whoever believes that I am the Only-begotten of God — through faith, not through substance — in a sense begets me by faith, being mystically present with the one who is born.” Christ would rightly have said this to those who talked nonsense; and he did not name Peter or Judas or any of the other disciples when he spoke so, but said without qualification, “whoever does the will of the Father.” So much on this.","f":"Macarius Magnes, <i>Apocr.</i> 2.8 (Blondel, 9–12; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-8)."},"macarius-magnes-apocriticus/2.9":{"o":"Φέρε δέ σοι κἀκείνην τὴν σεῦσιν σαφηνίσωμεν τὴν λέγουσαν \"Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεὸς, καὶ τὴν φάσκουσαν \"Ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ Θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν. ὅρα γάρ μοι καὶ ὧδε τρανῶς πγῶς ὁ ἰησοῦς ὑπεξάγει τῶν ἀνθρώπων ἑαυτὸν λέγων “Οὐδεὶς ἀγαθὸς εἰ μὴ δ. els ὁ Θεός Θεὸς δ’ ἀναμφιδόλως ὁ Χριστὸς, λέγοντος Ἰωάννου ὁ Καὶ Θεὸς ἦν ὁ Λόγος καὶ αὐτὸς δὲ ὁ Σωτὴρ δηλῶν τὴν ὑπόστασιν τῆς οἰκείας Θεότητός φησιν \"Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν.» ὡς Θεὸν ἀναντιρρήτως εἶναι τὸν ταῦτα λέγοντα. Τίνος οὖν ἕνεκεν ἅτε Θεὸς ὧν ἀγαθὸς ἠρνήσατο λέγων Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς}5 ὁ Θεός; τί με λέγεις ἀγαθόν ; Εἰ βούλει γνησίως προσέχειν τῷ λεγομένῳ, εὐσύνοπτον Ko lai καὶ τρανὸν τὸ ζητούμενον παρὰ πολλοῖς τουτὶ καὶ θρυλλούμενον κεφάλαιον νεανίσκος τις εὐπροσώπῳ σχήματι τοῦ Σωτῆρος ἔμπροσθεν δικαιοπραγίας ἐξωγράφει πολίτευμα καὶ νομίσας ἴσον τῶν ἄλλων ἀνθρώπων τὸν ἐνανθρωπίσαντα δι᾽ ἀνθρώπους ὑπάρχειν, καὶ μηδὲν «Mov τῆς θνητῆς κεκτῆσθαι συγγενείας - “πολλάκις δὲ “πολλοὺς᾽ Φανητιῶν ὁ νεανίσχος ἐκεῖνος ἐφενάκιξεν ἐπαίνους ὡς εὖ ποιῶν “παρὰ πολλῶν δεχόμενος, καὶ δόξας ἕνα τῶν πολλῶν ὑπάρχειν τὸν Κύριον, οὐχ ὡς Θεῷ ἀλλ᾽’ ὡς ἀνθρώπῳ ττυροσελθὼν διελέγετο φάσκων εΔιδάσκαλε ἀγαθέ δὃδ᾽ ὑπαντήσας αὐτῷ τοιαύτην περὶ αὐτοῦ τὴν δόξαν κεκτημένῳ Φησί Τί με λέγεις ἀγαθὸν ψιλὸν νομίσας ἄνθρωπον; σφαάλλῃ !, νεανίσκε, ἀνθρωπείαν περὶ ἐμοῦ τὴν δόξαν λαθὼν καὶ προσφωνῶν ἀγαθόν τὸ γὰρ κυρίως ἀγαθὸν ἐν ἀνθρώποις μὲν οὐκ ἔστιν, ἐν μόνῳ δὲ Θεῷ κατὰ σὲ γοῦν ἀγαθὸς ἀρνοῦμαι τυγχάνειν ἐγὼ νομιζόμενος ἄνθρωπος εἰ γὰρ Θεὸν ἐδόξαξες ἐν. ἐμοὶ καὶ Θεοῦ φύσιν ἀκίδδηλον ὑπάρχειν, ἔκρινας ἂν ἐμὲ ὁμολογῆσαι τὴν φύσιν τοῦ ἀγαθοῦ, καὶ οὐκ ἐνεδοίασα ἐπεὶ δ᾽ ἔλαθες τὸ Φύσει κλέψας ἀγαθὸν καὶ τῷ Ti: Θέσει προσμαρτυρεῖς ἀλόγως, οὐκ ἔχεις ἐμὲ τῆς σῆς κλοπῆς ἐξ εὐχερείας κοινωνόν. Μὴ γὰρ ὑπολαξῃς ἀνεξετάστως ἡμᾶς «01e πεποιῆσθαι τὸν λόγον τοῦ ἀγαθοῦ κἂν γὰρ elprxauev: *Ó ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ προφέρει τὸ ἀγαθὸν, ἀλλ᾽ ἀγαθὸν οὐ Quσει, ἀλλὰ θέσει τὸν ἄνθρωπον ἡμεῖς ὀνομάζομεν, ὅταν ἐκ μετουσίας τοῦ ἀγαθοῦ τράττῃ τι τῶν ἀγαθῶν - ὡς γὰρ τὸ πῦρ θερμὸν, καὶ τὸ σλησιάζον τῷ πυρὶ θερμὸν λέγεται, καὶ τὸ μὲν Φύσει, τὸ δὲ θέσει Θερμὸν ὀνομαζεται, καὶ οὐχ ἡ ὁμωνυμία κλέπτουσα τὴν ἀλήθειαν μίαν τοῦ τιράγματος ἔχει τὴν ἀφήγησιν, ἀλλ᾽ ἡ διαφορὰ τῶν Φύσεων τὴν ὁμωνυμίαν διακρίνειν εἴωθεν οὕτως εἴ τις ἀγαθὸν ὀνομάξει τὸν κτίσαντα, ἀγαθὸν δὲ τὸ κτίσμα \"\", τὸ μὲν ἀφ’ ἑαυτοῦ, τὸ δ᾽ ἐξ ἑτέρου τυγχάνειν ἀγαθὸν ἐσαφήνισεν ὅθεν ἀγαθὸν μὲν ἄνθρωπος οὐκ ἐξ οἰκείας δὲ τοῦτο Φύσεως κεκτημένος, ἀλλ᾽ ἐξ ἑτέρου τοῦτο λαχὼν τὸ πυλεονέκτημα £o], δὲ Θεὸς ἀγαθὸς οὐ «ap ἄλλου τοῦτο λαβὼν ἢ κτησάμενος, ἀλλ᾽ αὐτὸ, ὅ oi Φύσει τυγχάνον ἀγαθὸν ἄτρεπῖον καὶ ἀΐδιον. Αὕτη μὲν ἔσω σοι περὶ τοῦ ἀγαθοῦ ἡ διαφορὰ τρὸς τὸ μὴ δόξαι τὸν ἑαυτοῦ λόγον ἠκυρωκέναι τὸν Χριστὸν λέγοντα \"Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός τὸ γὰρ Φύσει ἀγαθὸν, τὸ κυρίως ἀγαθὸν, τὸ τορωτότυπον ἀγαθὸν, τὸ ἀΐδιον ἀγαθὸν, τὸ ἄτρεπτον ἀγαθὸν λέγει μόνον εἶναι καὶ ὑφεσταναι τὸν Θεόν τὸ δὲ θέσει ἀγαθὸν, τὸ εὐμεταδλητον !. ἀγαθὸν 3, τὸ εἴ τι τῶν κτισμάτων ὥσπερ ἀμέλει ἰχθὺν καὶ ὠὸν ὠνόμασεν ἀγαθὸν Qds: Οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν.","t":"[The Christian (Macarius) answers the objection on “No one is good but one, God” (Mark 10:18) and “The good man out of the good treasure of his heart brings forth good” (Luke 6:45).] Come, let me make clear to you also the saying that says, “No one is good except one, God,” and the one that declares, “The good man out of the good treasure of the heart brings forth what is good.” For see how plainly here too Jesus withdraws himself from men, saying, “No one is good except one, God.” Yet Christ is undoubtedly God, since John says, “And the Word was God”; and the Saviour himself, showing the reality of his own Godhead, says, “I and the Father are one,” so that the one who says this is beyond dispute God. Why then, being good as God, did he deny it, saying, “No one is good except one, God; why do you call me good?” If you will attend honestly to what is said, the point that is asked about by many and much talked of is easy to see and clear. A certain young man, in a fair outward show, was painting before the Saviour a picture of his upright conduct; and thinking that he who became man for men's sake was the equal of other men and possessed nothing more than mortal kinship — for that young man, showing off, had often deceived many, receiving praise from many as one who did well — and supposing the Lord to be one of the many, he approached and spoke to him not as to God but as to a man, saying, “Good teacher.” And he, meeting him, since the young man held such an opinion of him, says: “Why do you call me good, taking me for a mere man? You are mistaken, young man, in taking a human view of me and addressing me as good; for what is good in the proper sense is not found in men, but in God alone. So, by your reckoning, I deny that I am good, since I am thought a man. For if you had held that God was in me and that the nature of God is in me unadulterated, you would have judged that I acknowledge the nature of the good, and I would not have hesitated. But since you have unawares robbed me of what is good by nature and without reason attest goodness by attribution, you will not have me readily as a partner in your theft. For do not suppose, without examining it, that we used the word ‘good’ carelessly. For even if we said, ‘The good man out of the good treasure brings forth what is good,’ we call the man good not by nature but by attribution, whenever he does something good by sharing in the good. For as fire is hot, and what comes near the fire is also called hot, and the one is called hot by nature and the other by attribution — and the sameness of name does not rob the truth and give a single account of the thing, but the difference of natures regularly distinguishes the shared name — so if one calls the Creator good and the creature good, he has made clear that the one is good of itself, the other good from another. So man is good, not possessing this from his own nature but having obtained this advantage from another; but God is good, not having received or acquired it from another, but being himself what is by nature good, unchangeable and everlasting.” Let this, then, be for you the distinction concerning the good, so that Christ may not seem to have annulled his own word in saying, “No one is good except one, God.” For he says that what is good by nature, good in the proper sense, the archetypal good, the everlasting good, the unchangeable good — God alone is and subsists as that. But the good by attribution, the changeable good, is whatever among creatures is so; just as indeed he called a fish and an egg good, saying, “You know how to give good gifts to your children.”","f":"Macarius Magnes, <i>Apocr.</i> 2.9 (Blondel, 12–15; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/2-9)."},"macarius-magnes-apocriticus/3.0":{"o":"Τρίτον. ἡμῖν τουτονὶ συμξαλὼν ὁ περίδλεπτοςΣ ἀγῶνα παρεσκεύασε SaTpov ἐγείρας ἀχροατῶν ἐπίσημον, ὅπερ δῆλον, Θεόσθενες, τῇ σῇ ποιοῦμεν ἀσυγχρίτῳ σοφίᾳ τὰς ἐκ προνοίας αὐτοῦ προτάσεις, ὡς ἔνι, διηγούμενοι. Γενομένων γὰρ ἡμῶν ἐν σχολαίῳ τόπῳ, ἡμέραν διαλεγόμενοι πολλὴν εἰργασαμεθα. Πολὺν δ᾽ ἡμῖν τὸν λόφον τῆς ἀτ)ικῆς ῥήτρας ἐπικυλίειν ἤρξατο, ὡς ἀγωνιᾶσθαι9 μικροῦ καὶ τῶν συγκαθημένων τὸν ἱκανώτατον ὅμιλον Φοδερὸν ὡς εἶδον ἐπισκυνίου σόδητρον . Évrcüfev γοῦν ἡμᾶς ὡς ἀπὸ πρανοῦς τινος καταβαίνων τρόχαλος ῥύμῃ τῆς γλωττης δονούμενος ἐπτόει. ἀρχὴ δ᾽ αὐτῷ τοῦ λόγου πρὸς ἡμᾶς αὕτη γέγονεν","t":"[Macarius to Theosthenes: preface to the third debate.] This third contest our much-admired opponent prepared for us when he engaged us, having gathered a notable theatre of hearers — and this, Theosthenes, we now make plain to your incomparable wisdom, recounting as well as we can the propositions he put forward by design. For when we had come to a quiet place, we spent a long day in discussion. And he began to roll down upon us the great hill of his Attic eloquence, so that the very large company sitting with us almost became anxious, when they saw the fearful terror of his frowning brow. Then, like a runner coming down some slope, driven on by the force of his tongue, he alarmed us. The beginning of his speech to us was this:","f":"Macarius Magnes, <i>Apocr.</i> 3.0 (Blondel, 51; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-0)."},"macarius-magnes-apocriticus/3.1":{"o":"α΄. Πῶς ὁ ἰησοῦς ἠνέσχετο μεθ᾽ ὕδρεως σταυρωθῆναι. Tívos ἕνεκεν à Χριστὸς οὔτε τῷ ἀρχιερεῖ προσαχθεὶς οὔτε. τῷ ἡγεμόνι ἀξιόν τι σοφοῦ καὶ Θείου ἀνδρὸς ἐφθέγξατο δυνάμενον καὶ τὸν χριτὴν καὶ τοὺς πιαρεσἸῶτας παιδεῦσαι καὶ βελτίους ἐργάσασθαι, ἀλλ’ ἠνέσχετο καλάμῳ τὐπτεσθαι καὶ περιπτύεσθαι καὶ στεφανοῦσθαι ἀκάνθαις, καὶ μὴ καθάπερ ἀπολλώνιος μετὰ “αρρησίας τῷ αὐτοχράτορι λαλήσας Δομετιανῷ τῆς βασιλικῆς αὐλῆς ἀφανὴς ἐγένετο, καὶ μεθ᾽ ὥρας οὐ πολλὰς ἐν σόλει Δικαιαρχείᾳ νῦν δὲ Ποτιόλοις καλουμένῃ ὀφθεὶς ἐπιφανέστατος; ὁ δέ γε Χριστὸς εἰ καὶ παθεῖν εἶχε κατ᾽ ἐντολὰς τοῦ Θεοῦ, ἐχρῆν μὲν ὑπομεῖναι τὴν τιμωρίαν, οὐ μὴν ἄνευ παρρησίας ὑποστῆναι τὸ σαθος, ἀλλὰ σπουδαῖά τινα καὶ σοφὰ διαφθέγξασθαι\"]} πρὸς Πιλᾶτον τὸν δικαστὴν, καὶ μὴ ὡς εἷς τῶν ἐκ τριόδου χυδαίων ὑδρισθῆναι.","t":"[The philosopher's objection.] 1. How Jesus endured to be crucified with insult. Why did Christ, when brought before the high priest or before the governor, say nothing worthy of a wise and divine man, nothing that could instruct the judge and the bystanders and make them better, but endured to be struck with a reed, spat upon, and crowned with thorns? Why did he not, like Apollonius, speak boldly to the emperor Domitian, vanish from the royal court, and after not many hours appear, in full view, in the city of Dicaearchia, now called Puteoli? Even if Christ had to suffer by God's commands, he should indeed have endured the punishment, yet not undergone the suffering without bold speech; he should have spoken some earnest and wise words to Pilate the judge, and not been insulted like one of the rabble from the crossroads.","f":"Macarius Magnes, <i>Apocr.</i> 3.1 (Blondel, 52; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-1)."},"macarius-magnes-apocriticus/3.10":{"o":"Τὸ τρίτον δέ σοι λέγειν ἀνάγκη κεφάλαιον τὸ περὶ τοῦ Χριστοῦ τοῖς Ἰουδαίοις τὸ λέγον «\"Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε » καὶ ὅτι μὲν περὶ τοῦ Χρισ)οῦ γέγραφεν ὁ Μωσῆς, κόσμος ὅλος ἀναφανδὸν ἀναγνοὺς ἐπέγνωκε «ij μὲν \"προφήτην ἀντ᾽ αὐτοῦ ἀνασήήσεσθαι λέγοντα, ταῦ δὲ σλαττίοντα σὺν τῷ πατρὶ τὸν ἄνθρωπον, τῇ δ᾽ “ἐν βάτῳ τὸ ados μυστικῶς ἀφηγούμενον, τῇ δ᾽ ἐν ῥαξδῳ τὸν στταυρὸν γράφοντα καὶ μηνύοντα, τῆ δὲ \"σήάμνον xpuaiiv τὸ σῶμα τὸ καθαρὸν ἔχον ἄσηπίον τροφὴν τὸν οὐράνιον λόγον, καὶ μυρία d11a τούτοις συγγενῆ καὶ ἀκόλουθα. Émel δ᾽ ἔφης τὰ Μωσέως ἐν τῇ αἰχμαλωσίᾳ aremovÜéva: γράμματα, καὶ αὖθις οὐκ ἀκριξῶς ὑπὸ ἔσδρα γεγράφθαι, εὑρεθήσεται κατὰ πᾶσαν ἀκρίξειαν δευτερογραφηθέντα᾽ οὐ γὰρ ἄλλος ἐλάλει τῷ ἔσδρᾳ, καὶ ἕτερος τῷ Μωσεῖ, ἀλλὰ τὸ αὐτὸ πνεῦμα ἑκατέρους ἐδίδαξε, καὶ ἀμφοτέροις τὰ αὐτὰ σαφῶς Unnyópeucs!9* καὶ καθάπερ οἶχον ὑπὸ πολεμίων λυθέντα τὸν Μωσαϊκὸν νόμον ὁ αὐτὸς τεχνίτης τῷ τῆς σοφίας κανόνι συνήγαγεν dopoδίως ἕκαστον συγκροτησας κεφάλαιον. ὅτι δὲ καὶ Λόγον Θεοῦ καὶ Θεὸν Λόγον καὶ Χριστὸν τὸν σ)αυρωθέντα κεχράγασιν ἄνωθεν οἱ θεσπέσιοι λόγοι, καὶ σᾶσα exponi) δέλτος τοῦτο κατεμήνυσεν, ἔξεστ σοι Φιλαλήθως ἐπιγνῶναι τοῦτο σαφῶς, τοῦ μὲν Δαξὶδ κελαδοῦντος ἐν ψαλμῳδίᾳ καὶ λέγοντος «' ἔσωσε Κύριος τὸν Χριστὸν αὐτοῦ. Περὶ δὲ τοῦ Λόγον ὑπάρχειν τὸν Χριστὸν ἡσαίας φησίν ν΄. «* Ex Σιὼν ἐξελεύσεται νόμος, καὶ λόγος. Κυρίου ἐξ ἱερουσαλὴμ, καὶ κρινεῖ Cle n 8. ἀνὰ μέσον ἐθνῶν, καὶ ἐλέγξει ἔθνη “πολλά. » Περὶ δὲ τοῦ Κύριον Θεὸν εἶναι τὸν Χριστὸν Δαβ)δ Φάσκει « Θεὸς Κύριος καὶ ἐπέφανεν ἡμῖν » καὶ αὖθις ὅτι xe, M ani Θεὸς ὧν ὁ Λόγος, ἐχρίσθη εἰς ἄρχοντα, καθὸ ἄνθρωπός, Qnai5* «^ Διὰ τοῦτο ἔχρισέ ae ὁ Θεὸς ὁ Θεός aov. » Kal τέ7 χρή σοι πολλὰς καὶ καθημαξευμένας9 mmm προφέρειν μαρτυρίας, ds ἡ τοῦ κόσμου τετρὰς μαθοῦσα κατεδέξατο; Emrel γοῦν Μωσῆς περὶ τοῦ Χρισ)οῦ πολλὰς καὶ τηλαυγεῖς μαρτυρίας ἔγραψεν, ian Ἰουδαῖοι δὲ ταύτας περὶ αὐτοῦ λεχθείσας AaGeiv οὐκ ἠθέλησαν 15, εἰκότως es ἔλεγεν αὐτοῖς «El ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί περὶ ydp ἐμοῦ ἐκεῖνος ἔγραψεν. »","t":"[The Christian (Macarius) answers the objection on “If you believed Moses, you would believe me” (3.3).] The third heading I must explain to you is what Christ said to the Jews: “If you believed Moses, you would believe me; for he wrote about me.” That Moses wrote about Christ, the whole world has read openly and recognized: in one place he says that a prophet would be raised up in his stead; in another he tells of him fashioning man together with the Father; in another he recounts the Passion mystically in the bush; in another he writes of the cross and shows it in the rod; in another, the golden jar — the pure body — which holds the incorruptible food, the heavenly Word; and countless other things akin to these and following from them. And since you said that the writings of Moses perished in the captivity, and again that they were not accurately written by Ezra, it will be found that they were written a second time with complete accuracy. For it was not one who spoke to Ezra and another to Moses; the same Spirit taught both and plainly dictated the same things to both. And like a house pulled down by enemies, the Mosaic law was gathered together again by the same craftsman by the rule of his wisdom, who fitted each heading together harmoniously. And that the inspired words of old have cried aloud the Word of God, God the Word, and the crucified Christ, and that every prophetic tablet has made this known, you may plainly recognize if you love the truth. David sings in his psalmody and says, “The Lord has saved his Christ.” On Christ's being the Word, Isaiah says, “Out of Zion shall go forth the law, and the word of the Lord from Jerusalem; and he will judge between the nations and rebuke many nations.” On Christ's being Lord God, David says, “God is the Lord, and he has shone upon us”; and again, that the Word, being God, was anointed as ruler insofar as he is man, he says, “Therefore God, your God, has anointed you.” And why must I bring you many well-worn testimonies, which the four quarters of the world have learned and accepted? Since, then, Moses wrote many far-shining testimonies about Christ, and the Jews were unwilling to take them as spoken of him, he rightly said to them, “If you believed Moses, you would believe me; for he wrote about me.”","f":"Macarius Magnes, <i>Apocr.</i> 3.10 (Blondel, 74–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-10)."},"macarius-magnes-apocriticus/3.11":{"o":"θεν, εὐδήλου τοῦ λόγου τούτου τυγχάνοντος, ἑτέρας ὑποθέσεως ἐρευνησωμεν ζήτημα τὸ περὶ τῶν δαιμονιζομένων καὶ τῶν ἀποπνιγέντων χοίρων ἐν τῇ θαλάσσῃ καὶ τῶν φυγόντων αὐτόθεν συοφορθῶν. Μὴ ταραττέτω δ᾽ ὑμᾶς, ὅτι Ματθαῖος μὲν δύο δαιμονιξομένους λέγει, Μάρκος δ᾽ ἕνα δαιμονιξόμενον᾽ ὁ μὲν γὰρ Ματθαῖος δύο δαίμονας, οὐ μὴν ἀνθρώπους δύο δαιμονίζεσθαι λέγει ὁ δὲ Μάρκος ἕνα μὲν ἄνθρωπον, πολλὰ δ᾽ ἐν αὐτῷ δαιμόνια ὡς εἶναι τοὺς μὲν δύο, οὗς λέγει Ματθαῖος, ἐξάρχους τινὰς καὶ χαλεποὺς δαίμονας, σὺν αὐτοῖς δὲ καὶ ἄλλα δαιμόνια πολιορκεῖν τὸν ἄνθρωπον. ü τάχα ὁ μὲν τῆς Umo1daews εἰσάγει τὸν ἀριθμὸν ἀνθρώπους λέγων δύο, ὁ δὲ Μάρκος τῆς οὐσίας πσεπονθούσης κατηγορεῖ μὴ φροντίσας τοῦ ἀριθμοῦ. Καὶ γὰρ τοιαύτην πολλάκις ὁ κοινὸς τῆς ἐλευθερίας λόγος ἔχει συνήθειαν ἀμέλει γοῦν σώξζοντος τοῦ ποιμένος τὸ ποίμνιον, ὅτε μὲν ἐπὶ τῆς οὐσίας λέγει ὁ ποιμὴν ἐπιμελῶς διασώξει τὸ πρόβατον καὶ τοῦτ᾽ εἰπὼν οὐχ ἕν λέγει σολλὰ γὰρ τῷ ἀριθμῷ ἀλλ᾽ ἐπεὶ, κἂν πολλὰ τυγχάνῃ τὰ πρόξατα, μίαν τῆς Φύσεως τὴν οὐσίαν κέκτηται, τορόδατον λέγει τῷ τῆς οὐσίας λόγῳ ὅτε δ᾽ ὁ ποιμὴν διασώζει τὰ πρόξατα, τῷ λόγῳ τοῦ ἀριθμοῦ. Λέγεται δὲ καὶ ἄλλως ἐκ συνηθείας ἑνικῶς τὸ σληθυντικόν ἀπήνἴησεν ὁ βαάρδαρος τῷ βασιλεῖ, ἀντὶ τοῦ οἱ βάρβαροι ἣ τὸ βάρβαρον ἔθνος καί συνήγαγεν ὁ βασιλεὺς τὸν στρατιώτην, ἀντὶ τοῦ τοὺς στρατιώτας᾽ καὶ μυρία ἄττα τούτων ἔστιν εὑρεῖν ἀδελφά. ὅθεν οὐ χρὴ περιττῶς τούτων ἕνεκεν ἡμᾶς κατατρίξεσθαι, εἰ ὁ μὲν ἕνα, ὁ δ᾽ εἶπεν δύο δαιμονῶντας εἶναι ὁ μὲν γὰρ, ὡς ἔφην, τὴν οὐσίαν ἐμήνυσεν, ὡς ἀνθρωπεία Φύσις ἦν ἡ rupavvoupévn: ὁ δὲ τὴν ὑπόστασιν, ὡς οὐχ, εἷς, ἀλλὰ δύο τὸν ἀριθμὸν ἐτύγχανον. Λοιπὸν ἀνάγκη ζητεῖν exis οἱ δαίμονες “πολλοῖς ἤδη χρόνοις τὸ λογικὸν ἀμέτροις βασάνοις δαμάσαντες, Θεότητος ἀκτῖνι τὴν οὐσίαν φΦλεγόμενοι, εἰς τὴν ἄξυσσον ἀπελθεῖν τσαρητήσαντο, καὶ τίνος ἕνεκεν τῇ σσαρακλήσει τούτων εἴξας à Xpi os ἐπέτρεψεν εἰς obs ἠξίωσαν ἀποπεμφθῆναι χοέρους; Δεινῶς οἱ δαίμονες, οἶμαι, τῷ πυρὶ χωνευόμενοι, ὅπερ ἐκ τῆς ὀπτασίας τοῦ Σωτῆρος ἔλαμψεν, ἐγλίχοντο παντοίως τῇ θέρμῃ «upérlovres δραμεῖν εἰς τὰ ὕδατα καὶ τὴν ἐπικειμένην αὐτοῖς σαραμυθήσασθαι φλόγωσιν᾽. Ézel δ᾽ ἀσώματοι τὴν Φύσιν ὑπάρχοντες οὐχ οἷοί τε γυμνοὶ τῇ τῶν ὑδάτων ἐμβῆναι κολυμξηθρᾳ, ἐπιθάθραν τῶν χοίρων τὴν ἀγέλην ἐξήτησαν, ἵνα δι’ αὐτῶν εἰσελθόντες τὸν καύσωνα λύσωσι. Πανούργως δ᾽ οἱ δαίμονες οὐχ ἑτέρων βοσκημάτων ζητοῦσιν ὀχήματα, ἀλλὰ τῶν ἀπηγορευμένων ἐν νόμῳ μωσαϊκῷ, τῆς νομοθεσίας τὸ γράμμα τιμᾶν σχηματιζόμενοι τὸ καταφρονούμενον ὑπὸ τῶν οἰκούντων τότε τὴν Παλαιστίνην. Μὴ δ᾽ ὑποτοπάσῃς ἰουδαϊκὴν εἶναι τὴν ἀγέλην τῶν χροέρων, ἀλλὰ στρατοπέδων ῥωμαϊκῶν τῶν ὑπὸ τοῦ αὐτοχράτορος πόλεις τῆς ἀνατολῆς λαβόντων, ὡς Ῥωμαῖοι λαλοῦσιν, εἰς σέδετον σπεῖραι γοῦν τότε καὶ τάξεις ῥωμαϊκῆς δυνάμεως τὰς ἐπαρχίας τῶν ἰουδαίων σπονδὰς ἐχόντων πρὸς Ῥωμαίους κατῴκησαν. ἀπὸ γὰρ Αυγούστου τοῦ πιᾶσαν τὴν οἰκουμένην ἀπογραψαμένου καὶ Τιξερίου καὶ ἔτι τῶν χρόνων τούτων ἀνωτέρω, ὑπήκοοι Ῥωμαίοις ἐτύγχανον οἱ ἰουδαῖοι καὶ ἡ χώρα τούτων aca ἦν ὑπόφορος ἀμέλει τοιθ Ἡρώδην ὁ αὐτοκράτωρ χειροτονεῖ βασιλέα τῆς Ἰουδαίας τὸν vióv ἀντιπάτρου τοῦ θεραπεύοντος ἐν ἀσκάλωνι τὸ ἱερὸν τοῦ ἀπόλλωνος καὶ Πιλᾶτον ἡγεμόνα καὶ δικαστὴν ἐκπέμπει, ἕλληνα καὶ αὐτὸν ὄντα, καὶ τὰς ἐξουσίας δὲ wácas κατὰ τῶν ἰουδαίων Ῥωμαῖοι “αρειλήφεσαν ἔκπαλαι γὰρ αὐτοῖς διὰ τὰς κακίας ὁ τῆς δουλείας ζυγὸς ἐπεκρέματο. θεν κατ’ ἐκεῖνο καιροῦ ῥωμαϊκῶν μὲν κτητόρων βοσκημάτων ἀγέλαι, ῥωμαϊχοὶ δ᾽ οἰκονόμοι δεσπόταις ἀποκρινόμενοι ἐφιλοκάλουν τὰ κτήματα. ὅμως οἱ δαίμονες ἐχθροὶ καὶ ἐχδικη-- ταὶ τοῦ νόμου τυγχάνοντες, Φλεγόμενοι, τοὺς χοίρους εἰς τὸ ὕδωρ ἀπήνεγκαν. Ἐπεὶ δ᾽ ἐρωτᾶν ὡς ἀγνοοῦντα τὸν Χριστὸν ὁ Μάρκος ἱστόρησε λέγοντα τί ὄνομα τῷ δαίμονι, οὐκ ἀγνοῶν ὁ Χριστὸς τίς ὁ δαίμων λέγεται ἐξετάζει τὸν βδελυρόν ἀλλ᾽ ἵν᾽ αὐτὸν ἐκ τῶν οἰκείων ἐλέγξῃ ῥημάτων, ὡς ἀποστάτης γέγονε τῆς ἄνω βασιλείας, λέγει « Τί σοι ἦν ὄνομα; » ὁ δ᾽ ἀπεκρίθη « Λεγεών. » Οὐ γὰρ ὑπῆρχε τότε, ἀλλ᾽ ἦν ποτε λεγεὼν, δορυφοροῦσα τῆς ἄνω βασιλείας τὸ χράτος, κατὰ τὸ γεγραμμένον «\"ἢ οὐ δύναμαι ἄρτι σαρακαλέσαι τὸν σατέρα μου, καὶ σαραστηήσέι μοι δώδεκα λεγεῶνας ἀγγέλων. » ᾿ἰδραπέτευσε δ᾽ ἡ λεγεὼν ἐχείνη καὶ τῷ τῆς ἀποστασίας ἐνεκυλίσθη κακῷ, κρυπτηρίαν ἐξ εὐχερείας εὑροῦσα τὸν ἄνθρωπον, ῥίψασπις ὄντως καὶ δύσήηνος λεγεὼν, οὐ λεγεὼν, ἀλλὰ λῃστὴς, τὸν περίγειον ἐχδύων τόπον καὶ ληϊξόμενος καὶ τοὺς ἁλόντας ἀνηκέστοις ὑποδάλλων ταῖς συμφοραῖς. ἵν οὖν ὁ Χριστὸς ὁποίας λειτουργίας ἡ λεγεὼν ἀπέπεσε διδάξῃ τοὺς ἀκροωμένους ', λέγει « Τί σοι ὄνομα;» ἵν᾽ οὐκ αὐτὸς μαθοι (ἤδει γὰρ), ἀλλ᾽ οἱ aapóvres. ΣΣτρεθλούμενοι γὰρ οἱ δαίμονες ἱκα- νῶς, ἵν’ ἐλέους τύχωσιν, εἰς τὴν ἀρχαίαν τῆς τάξεως ὀνομασίαν κατέφευγον, ἵν᾽ ὥσπερ βασιλέα “πολὺν καὶ φιλάνθρωπον ὑπομνήσωσι τῆς παλαιᾶς ο1ρατείας τὸ εὔνουν μονονουχὶ λέγοντες « Ἡμεῖς ποτε λεγεών᾽ ἡμεῖς τῆς σῆς ddeκάστου δυνάμεως ὁπλῖται τῆς καταστήάσεως ἐκείνης, ἣν εἴχομέν σοτε, μνημονεύσας ἐλέησον, καὶ μὴ σέμψῃς εἰς ἄδυσσον᾽ ἡμεῖς σὴ λεγεὼν, νῦν δὲ xaxías λῃσταί ἐλειτουργοῦμέν ποτε, νῦν δὲ ληϊζόμεθα ἐγγὺς ἀναχτόρων σῶν ποτε διε- -τρίδομεν, νῦν δὲ τῶν καταχθονίων ἐγγὺς γεγενήμεθα τότε μὲν γὰρ ἐν καθαρᾷ φκοῦμεν περιωπῇ, νῦν δ᾽ ἐν Φορυτῷ καὶ aj κατεσπάρημεν ἄξιον ἀξιοῦμεν λαβεῖν μονητήριον, ἵνα μὴ τοῖς λογικοῖς ἀπὸ τοῦ νῦν ὀχληθῶμεν ἐν γὰρ τῇ τποινῇ τῆς δυσωδίας γενόμενοι, τὸ χαῖρον τῇ δυσωδίᾳ ζητοῦμεν εἰς ὄχημα εἰς χοίρων ἀγέλην ἀπελθεῖν ἱκετεύομεν χώρας ἀφθόρου δικαίως ἐκριφέντες οὐ προβάτων ἀγέλας, οὐδ᾽ ἵππων, οὐδὲ βοῶν λαθεῖν σπουδάξομεν (ταῦτα γὰρ τὰ ζῶα καθαρὰ καὶ ἀμύσακτα) ἀλλὰ χοίρων ὑπόσμων καὶ ἀτάχτων ἄθροισμα, ἵνα καὶ τοὺς ἐνοίκους τῷ πραχθόντι ταιδεύσωμεν καὶ τῆς σφῶν βδελυρίας τὴν ἕξιν γυμνάσωμεν. Φοβηθήσεται γὰρ τᾶς ᾧ ὁ νοῦς ἔρρωται καὶ φρόνησις ὑγιὴς, χοιρώδη πολιτείαν καὶ ῥυπαρὰν μιμήσασθαι, μαθὼν ὡς δαίμονες τὸν τοιοῦτον εἰς τὸν τῆς ἀπωλείας βυθὸν συναρπαξουσι γνώσεται δ᾽ ἄλλως τὴν ἡμετέραν ἐκ καχεξίας τροπὴν, καὶ προαίρεσιν ὁμοίαν οὐ ζηλώσει κτήσασθαι. ἵν’ οὖν ἐσόμεθα τῷ βίῳ μνημόσυνον καὶ παράδειγμα μέγα καὶ κοινὸν “παιδευτήριον, δὸς ἡμῖν ξεναγοὺε τοὺς χοίρους εἰς θάλασσαν, ἵνα μάθωσιν πάντες, ὡς οὐδὲ τῶν Φαύλων κρατεῖν τὴν ἐξουσίαν ἔχομεν, εἰ μὴ κελευσθῶμεν καὶ Srelov τνεύματος ἐπιτροπὴν λάξωμεν, ἵν’ ἐντεῦθεν κόσμος ὅλος ἡμῶν καταφρονήσῃ, ὡς μηδὲ κατὰ χοίρων ἡγεμονίαν ἐχόντων μηδὲ τῶν ἀπειλημμένων ἐν χώρᾳ βοσκχημάτων ὑπὸ τὴν ἡμετέραν “πεσόντων τυραννίδα.» Ταύτης ἕνεκεν, οἶμαι, τῆς σοφῆς πραγματείας, οὐκ εἰς ἄξυσσον ὁ Σωτὴρ ἐκπέμπει τοὺς δαίμονας ἀλλ᾽ εἰς ἀγέλην χοίρων καὶ δι᾽ αὐτῶν εἰς θάλασσαν, ὠφελῶν ἕκαστα καὶ “παιδεύων αἰσίως, Φανερὸν μὲν ἀνθρώποις τὸ τῶν δαιμόνων ποιῶν κολασήήριον, Φανερὸν δὲ παίδευμα τοῦ μὴ βοσκήματός τινος βίον ζηλῶσαι ῥυπαροῦ. El γὰρ εἰς τὴν ἄξυσσον, ὡς Qus, τούτους ἐξέπεμψεν, ἄδηλον μὲν ἑκασίῳ διὰ τὸ ἀόρατον, ἀμφίδολον δὲ διὰ τὸ ἀκαταληπτῆον, ὕποπτον δὲ διὰ τὸ ἀσώματον ὑπενόησε γὰρ ἄν τις ὡς οὐκ εἰς ἄδυσσον τοῦ Χριστοῦ “σπαρακούσαντες ἀπῆλθον, ἀλλ᾽ εἰς “λησιοχώρους ἣ καὶ ὑπερορίους οἰκήτορας ἀνθρώπων, καὶ xeipíaln» ἀποδράσαντες τὴν Aden» εἰργάσαντο. Νῦν δ᾽ οὐχ οὕτως, ἀλλ’ εὔδηλον τοῖς «ác: κατέστη καὶ φανερὸν, ὡς εἰς τὴν θάλασσαν, τῶν χοίρων ἀπολομένων, εἰσῆλθον οἱ δαίμονες, τῆς ἀνθρωπίνης μονῆς ἐκχωρήσαντες. Καὶ δέξαι ταύτης τῆς ἰστο-","t":"[The Christian (Macarius) answers the objection on the swine and the demons (3.4).] So, since this point is quite clear, let us investigate the question raised by another subject: the demoniacs, the swine drowned in the sea, and the swineherds who fled from the place. Do not let it trouble you that Matthew speaks of two demoniacs and Mark of one. For Matthew speaks of two demons, but does not say that two men were possessed; while Mark speaks of one man, but of many demons in him; so that the two of whom Matthew speaks were certain chief and cruel demons, and with them other demons besieged the man. Or perhaps Matthew introduces the number of persons, saying two men, while Mark makes known the nature that suffered without concerning himself with the number. For the common speech of free men often has such a usage. When a shepherd guards his flock, for instance, sometimes one speaks with reference to the nature: “The shepherd carefully guards the sheep” — and in saying this one does not mean one sheep, for they are many in number; but since, though the sheep are many, they have one nature, one says “sheep” by reason of the nature. And sometimes one says “the shepherd guards the sheep” in the plural, by reason of the number. In other ways too, by custom, the plural is expressed in the singular: “The barbarian met the king,” instead of “the barbarians” or “the barbarian nation”; and “The king gathered the soldier,” instead of “the soldiers”; and one may find countless expressions akin to these. So we need not wear ourselves out needlessly over this, if one said there was one demoniac and the other two. For the one, as I said, made known the nature, that it was human nature that was tyrannized; the other the person, that they were not one but two in number. It remains to ask how the demons, who had already for a long time subdued the rational creature with measureless torments, begged not to go into the abyss when their being was set ablaze by a ray of the Godhead; and why Christ yielded to their entreaty and allowed them to be sent into the swine as they asked. The demons, I think, being terribly smelted by the fire that shone out from the sight of the Saviour, longed in every way, fevered by the heat, to run into the waters and soothe the burning that lay on them. But since, being bodiless by nature, they could not enter the bath of the waters naked, they asked for the herd of swine as a ladder, so that entering through them they might relieve the heat. And craftily the demons ask for no other beasts as their vehicles, but for those forbidden in the Mosaic law, pretending to honour the letter of the legislation, which was being despised by those who then lived in Palestine. And do not suppose that the herd of swine was Jewish: it belonged to the Roman forces who had taken the cities of the East under the emperor, for a “settlement,” as the Romans call it. For cohorts and companies of the Roman power were then quartered in the provinces of the Jews, who had treaties with the Romans. From the time of Augustus, who enrolled the whole world, and of Tiberius, and even before those times, the Jews were subject to the Romans, and all their land was tributary. Indeed, the emperor appointed as king of Judaea Herod, the son of Antipater, who served the temple of Apollo at Ascalon; and he sends Pilate as governor and judge, who was himself a Greek; and the Romans had taken over all authority over the Jews, for the yoke of slavery had long hung over them because of their wickedness. So at that time there were herds of beasts belonging to Roman owners, and Roman stewards, answerable to their masters, looked after the property. Yet the demons, being enemies and avengers of the law, and burning, carried the swine into the water. And as for Mark's report that Christ asked, as though he did not know, what the demon's name was: Christ questions the loathsome creature not because he did not know what the demon is called, but to convict him from his own words of having become a deserter from the kingdom above. He says, “What was your name?” And he answered, “Legion.” For he was not one then; but he was once a legion, guarding the power of the kingdom above, as it is written, “Or can I not now call upon my Father, and he will provide me twelve legions of angels?” That legion ran away and wallowed in the evil of apostasy, finding man a ready hiding-place — a legion truly shield-throwing and wretched, not a legion but a bandit, stripping and plundering the region about the earth and plunging those it captures into incurable disasters. So, in order that Christ might teach his hearers from what kind of service the legion had fallen, he says, “What is your name?” — not that he himself might learn (for he knew), but that those present might. For the demons, being severely tormented, took refuge, in order to obtain mercy, in the ancient name of their rank, to remind a great and kindly king, as it were, of the loyalty of their former service, all but saying: “We were once a legion; we were soldiers of your impartial power. Remember the position we once held, have mercy, and do not send us into the abyss. We are your legion, but now we are bandits of wickedness; once we served, now we plunder; once we spent our time near your palaces, now we have come near to the regions under the earth. For then we dwelt in a pure watchtower, but now we have been scattered in filth and …. We ask to receive a dwelling worthy of us, so that from now on we may not trouble rational beings. For having come into the punishment of stench, we seek as our vehicle what delights in stench; we beg to go into a herd of swine. Justly cast out of the incorruptible land, we are eager to take not flocks of sheep, nor horses, nor oxen (for these animals are clean and undefiled), but a gathering of foul-smelling and disorderly swine, so that by what is done we may teach the inhabitants and expose the habit of our loathsomeness. For everyone whose mind is strong and whose judgment is sound will fear to imitate a swinish and filthy way of life, learning that demons drag such a person into the depth of destruction; and in another way he will learn of our fall from our evil condition and will not be eager to acquire a choice like ours. So, that we may be a memorial to the world, a great example and a common school, give us the swine as guides into the sea, so that all may learn that we have no power to rule even over base things unless we are commanded and receive leave from the divine Spirit; so that from now on the whole world may despise us, as having no authority even over swine, since not even the beasts penned in the country fall under our tyranny.” For the sake of this wise proceeding, I think, the Saviour sends the demons not into the abyss but into the herd of swine, and through them into the sea, benefiting in each thing and teaching well: making plain to men the punishment of the demons, and plain the lesson not to emulate the life of any filthy beast. For if he had sent them into the abyss, as you say, it would have been unclear to each, because unseen; doubtful, because beyond perception; suspect, because bodiless. For someone might have suspected that they had disobeyed Christ and gone off, not into the abyss, but to men living nearby or beyond the borders, and that by running away they had done worse harm. But as it is, it was not so: it became clear and plain to all that the demons, leaving their human dwelling, went into the sea when the swine perished. And receive … of this story.","f":"Macarius Magnes, <i>Apocr.</i> 3.11 (Blondel, 76–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-11)."},"macarius-magnes-apocriticus/3.12":{"o":"ἑτοίμως δὲ καὶ τῆν ἑξῆς πεῦσιν ἀποδέχεσθαι τὴν arepl τοῦ « Πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς αἹωχοῖς καὶ ἕξεις θΘησαυρὸν ἐν οὐρανοῖς. » ἄνωθεν δέ σοι τοῦ πράγματος ἐρῶ τὸ διήγημα «λούσιός τις τῷ Χριστῷ προσελθὼν, σχηματι μὲν σεμνῷ, γνώμῃ δ᾽ ἀγκύλῳ καὶ οὐκ ὀρθῇ, καμπύλως διελέγετο φάσκων «Τί σοιήσας ζωὴν αἰώνιον κληρονομήσω;» ὅδε πρὸς αὐτὸν οὐχ ὡς διδάσκαλος, ἀλλ᾽ ὡς σατὴρ εὔνους ἠπίως ἀπεκρίνατο λέγων « Τήρει τὰς ἐντολάς καὶ ζωὴν μὲν αἰώνιον [Ies]: » τὰς ἐντολὰς ὑπάρχειν ὑφηγεῖτο πτροπαιδαγωγῶν αὐτὸν διὰ τῶν ἐντολῶν εἰς ἄκραν περιωπὴν, εἶτα διὰ τοῦ λούτου εἰς αὐτὴν εἰσάγων τὴν βασιλείαν τῶν οὐρανῶν, εἴ γε Φιλοσοφώτερον τὸ κρεῖτἼον ἀτενίσας αὐτίκα καταλλάξει τὸ βραχὺ τοῦ μείζονος καὶ τὸν σωρὸν τῶν φθαρτῶν, ἵνα λαδῃ τὸ ἄφθαρτον, μετρήσει τοῖς πένησιν. Οὐδὲ γὰρ, ὡς αὐτὸς Qs, ὁ “σλοῦτος τὸν σλούσιον τῆς βασιλείας ἀπέκλεισεν, ἀλλὰ τοὐναντίον εἰσῆγεν, εἰ τοῦτον νήψας καλῶς ῳκονόμησεν. ὥσπερ yàp στρατιώτης εὖ καὶ καλῶς τῇ ααντευχίᾳ χρώμενος ἔνδοξος δι᾽ αὐτῆς καὶ λαμπρὸς καὶ ἐπιφανὴς, δι᾽ αὐτῆς εἰς βασιλέα σεμνῶς εἰσπορεύεται, δι’ αὐτῆς εἴσω τῶν ἀναχτόρων λάμπει, Uv αὐτῆς ἐπίσημος ἀρχοντικαῖς δυνάμεσι, δι αὐτῆς τὸ ἄμαχον ἐν ταῖς πόλεσιν ἔχει ἂν δὲ κακῶς διάθηται καὶ μὴ δεόντως βαστασῃ, δι᾽ αὐτῆς σᾶσιν ἁλώσιμος τοῖς πολεμίοις γίνεται, δι’ αὐτῆς δ᾽ ὡς ἐπίδουλος τῶν περιβόλων ἐκβάλλεται, δ᾽ αὐτῆς λάφυρον τῶν ἐχθρῶν ἀγώγιμον, δι᾽ αὐτῆς ἀκαθοσίωτος ὀφθεὶς ἐξορίζε-- ται, δι᾽ αὐτῆς τιμωρούμενος τῆς ζωῆς ἀποτέμνεται, καὶ οὐδεὶς τὴν σσανοπλίαν ὧδε καταιτιᾶται, ἀλλὰ τὸν οὐ καλῶς τῇ σοσανοπλίᾳ χρησάμενον. ὥσπερ οὐδεὶς ἰδὼν ἐν τπαντευχίᾳ τινὰ διαλάμποντα τὴν “παντευχίαν λέγει τούτῳ τὴν δόξαν “ποιεῖν, ἀλλὰ τὴν σπουδὴν τοῦ χρωμένου τοῖς ὅπλοις, οὐδεὶς οὖν ἕξιν τινὸς ἢ σχέσιν νοῦν ἔχων ἐγκωμιάξει ποτὲ, ἀλλὰ τὸν κεχτημένον, εἰ σοφῶς ἀποκέχρηται, ἐπεὶ μηδὲ γραμματικὸν ἢ ῥητορικὸν ἄνδρα [γραμματικὴ ἢ ῥητορικὴ ἢ λιθοξόον τινὰ λίθος ἀπεκόσμησεν, ἀλλ’ ὁ τεχνίτης τὴν ὕλην ἐπισἸημόνως ξέσας λαμβάνει τὸν ἔπαινον, καὶ γραμματικὸς τὴν γραμματικὴν ἐπιπόνως μελετῶν ἐπίσημον τὴν ἕξιν τῆς émio runs ποιεῖ, καὶ ῥήτωρ ὁμοίως καὶ τέκτων καὶ ἰατρός εἰ δὲ τοὐναντίον τῆς οἰκείας ἐπισ᾽ήμης ἕκαστος ὀλιγωροίη, καὶ διὰ τὴν ἀμέλειαν εἰς τὸν τῶν ἀμούσων χορὸν ἀπονεύσειεν, οὐ τὴν λογικὴν ἢ τὴν apay- paix)» τέχνην αἰτίαν τῆς τούτων ἀδοξίας χρίνομεν, ἀλλὰ τὴν ἀμέλειαν éxdoov καὶ καταφρόνησιν καὶ σλοῦτόν τις ἔχων καὶ καλῶς οἰκονομῶν μέτοχος οὐρα- »νίου βασιλείας γίνεται, κακῶς δ᾽ ἀποχρώμενος ταύτης ἀποκλείεται καὶ τοῦτο 'άσχει οὐκ ἀπὸ τοῦ «λούτον, ἀλλ᾽ ἀπὸ τῆς οἰκείας μοχθηρίας εὐλόγως. Οὐδὲ γοῦν. τῇ πενίᾳ τις μὴ δεόντως ἐγκαρτερῶν d αὐτὴν ἐπαινετός “πολλοὶ γὰρ “σένητες, καὶ οὐ aráyres ἐπαινετοὶ, ἀλλὰ διὰ τὴν ἰδίαν ἕκασῆος εἰκότως ἐπιστημην οὐδὲ γοῦν ὁ «AoUros τὸν «λούσιον ἔδλαψεν, ἀλλ᾽ ἡ οὐκ ἀστεία τοῦ ΄αλουσίου πτιροαέρεσις τὸν σ΄λοῦτον ἀνόνητον ἔδειξε καὶ ἀνωφελῆ οὐδ᾽ ἡ σενíα τὸν σσένητα εἰς οὐρανὸν ἀνήγαγεν, ἀλλ᾽ ἡ γνώμη τοῦ πένητος ψυχωφελῆ τὴν πενίαν γενέσθαι σαρεσκεύασεν ἡ γὰρ τῆς καλοκαγαθίας ἀρετὴ καὶ δια- θεσις κἀν λουσίῳ κἀν πένητι λάμπει τὸ κατόρθωμα. ὡς ἡ τοῦ Φαρμάκου δόσις μίαν ἔχουσα δύναμιν, κἂν τοῖς κάμνουσι δοθῇ κἂν τοῖς ὑγιαίνουσιν, οὐ play τῶν λαμβανόντων τὴν ἕξιν ἐργάζεται, ἀλλὰ τῶν μὲν ἐπὶ τὸ χεῖρον μεταβάλλει τὴν αἴσθησιν, τῶν δ᾽ ἐπὶ τὸ βέλτιον ἀνάγει τὰ σώματα, οὐ τῆς δυνάμεως τοῦτο ποιούσης τοῦ φαρμάκου, ἀλλὰ τῶν λαμβανόντων ἀνόμοιον τὴν πεῖραν ἐργαζομένων τῆς δόσεως διὰ τὴν ἀνόμοιον τῆς σωματικῆς συνθήκης ὑπόθεσιν, οὕτω λόγος ἀρετῆς εἷς ὑπάρχων καὶ ὁ αὐτὸς πολλοὺς μὲν σλουσίους εἰς τὸ xpeivlov ἀνήγαγε, «πολλοὺς δ᾽ ἐπὶ τὸ χεῖρον καὶ τὸ φαῦλον ἀπήνεγκε, καὶ σένητας ὡσαύτως πολλοὺς μὲν Θεοῦ σρόσφυγας καὶ Φίλους εἰργασατο, πολλοὺς δὲ Θεοστυγεῖς καὶ μισητοὺς ἐποίησεν, οὐκ ἐξ οἰχείας αὐτοῖς τοῦτο παρέχων δυνάμεως (οὕτω γὰρ dv εἷς ὑπάρχων ἢ advras ὠφέλησεν ἣ exdyras ἐζημίωσεν), ἀλλ᾽ ἔκαστον ὡς εὗρεν ἔχοντα προαιρέσεως, καθὼς ἦν τις δεκτικὸς, τὰς ἐνεργείας exapéaxev. Οὐδεὶς γοῦν dy ἔρωτα βασιλείας οὐρανῶν τὸν ὐλοῦτον ἀπολέσας ἐν βίῳ κατῃσχύνθη αἰωνίῳ καὶ ἀγαθῶν ἐκπεσὼν τῶν οἰκείων τοῦ σκοποῦ διήμαρτεν ἃ γὰρ εἶχε δοὺς, ἃ μὴ εἶχε ἔλαξε γῆς ἀποθέ- μενος Φορτία δυσθαστακτα, ἐλαφρὸν καὶ ἀβαρὲς κλέος ἀνεδέξατο. ἕνα γοῦν σοι χάριν ταύτης τῆς ὑποθέσεως “λούσιον ἀφηγήσομαι, τοὺς «xoAλοὺς διὰ πλῆθος σιγήσας τῶν λέξεων, οἱ τὸν ὧδε τλοῦτον ἀφορμὴν οὐρανίου ΄σλούτου κατεδέξαντο ὅμως παρεὶς τοὺς “πολλοὺς, ἑνὸς μόνου μνησθήσομαι ἔσται yàp καὶ ὁ els τῶν πολλῶν ἔλεγχος καὶ κατήγορος. ὁ τλήμων ἐκεῖνος καὶ κακοπαθὴς ἀνὴρ, bv σάντως ἀκήκοας ἐν σήλῃ γράμματος ἁγίου θρυλλούμενον τὸν τῆς ἀνατολῆς τοπάρχην τὸν καλούμενον ἰὼθ, ὃς σλούσιος μὴν ἦν καὶ τῶν κατ᾽ αὐτὸν πρῶτος καὶ οὐ δεύτερος, ὃς ψυχῇ μὲν ὀρθῇ τῆς μονάρχου δυναστείας τὸ σκῆπτρον ἐθεράπευσεν, ἀδιασ᾽ρόφῳ δὲ βουλευτηρίῳ λογισμῶν τὴν ἡγεμονίαν ἐδυσώπει τοῦ xpeívlovos, ἀνόθῳ δὲ καλοκαγαθίᾳ τὴν πολιτείαν ὕψωσεν, dudum δὲ βίῳ τὴν ζωὴν ἐμεγάλυνεν, ἔργῳ καὶ λόγῳ Ὡράττων ἐφ᾽ ἑκαστης τὸ δίκαιον, καὶ «“λοῦτον ἔχων ὡς μὴ ἔχων ἐταπεινοφρόνησε νύκτωρ καὶ μεθ’ ἡμέραν, οὐ σωλῶν τὰ ὑπάρχοντα καὶ κατακερματίζων κατὰ βραχὺ τοῖς σένησιν, ἀλλὰ τὴν οὐσίαν αὐτῶν τῶν ὑπαρχόντων δωρούμενος καὶ τῶν δεομένων ἀφθόνως τοὺς κόλπους ἀναπληρῶν, τοῦτο μὲν πόχοις οἰείοις τοὺς γυμνοὺς ἀμφιεννὺς, τοῦτο δὲ ψωμὸν, ὃν ἤσθιεν, οὐ γὰρ ἄλλον, ἀλλ᾽ ἐξ αὐτῆς ἐπεδίδου τῷ πεινῶντι τραπέζης, τοῦτο δὲ κοινὸν τοῖς ξένοις νομοθετῶν ὑπάρχειν τὸ οἴκημα, τοῦτο δὲ τοῖς ἀδυνάτοις ὡς εἷς αὐτῶν φιλικῶς συμπαρακαθήμενος καὶ τὰς ὀδύνας αὐτῶν ἀπολοφυρόμενος καὶ τέλος τῆν xácav οὐσίαν ἀποθδαλὼν διὰ -«σόθον αἰωνίου ζωῆς καὶ ἀπόλαυσιν καὶ σσαντα Φροῦδα δικάσας τοῦ βίου τὰ χτήματα διὰ τὴν ἀκήρατον ἐν οὐρανοῖς οἴχησιν τὴν κοπρίαν ἠγάπησεν ἀποθέμενος τὸν σλοῦτον καὶ rds σηπεδόνας ὡς χρυσὸν ἐψηλάφα καὶ ὡς σολυτίέμους μαργαρίτας ἔδλεπε τοὺς σκώληκας ὑπὲρ wücav βασιλικὴν ἀρωμάτων ἀποΦορὰν τὴν δυσωδίαν ἠγάπησεν (ἦν ἡδὺ τούτῳ καὶ γλυκὺ μονητήριον τῆς κοπρίας τὰ ἔσχατα), καὶ τοῦτον οὔτε «xAoUros τῆς βασιλείας ἀπέκλεισεν, οὔτε σενία τῆς κατὰ Θεὸν ἀρετῆς ἀπέσπασεν (ἀλλὰ κἀν πτλούτῳ Φιλόθεος κἀν σενíα Φιλάρετος᾽ καὶ πλούσιος ὧν ἐπλούτει ταῖς ἀρεταῖς καὶ «σένης γενόμενος ἐφίλει τὸν κτίσαντα) , τούτῳ καὶ πενία τὸν -“λοῦτον ἐγέννησε, καὶ σ΄λοῦτος τὴν κατὰ Θεὸν δόξαν ἐμεγάλυνε εὐλόγως Θελησαντι (τῷ γὰρ θελήματι αὐτοῦ καὶ “σλοῦτος ἐδούλευσε καὶ πενία ὑπήκουσεν), οὗτος ἐν πενίᾳ τὴν κακίαν ἐνίκησε xdv σλούτῳ τῆς ὑπερηφανίας τὴν ὀφρὺν ἐταπείνωσεν, οὗτος ἐν ἀσθενείᾳ τὴν δυναστείαν τῶν πειρασμῶν ἐξέλυσε κἀν τ-λούτῳ τοὺς πειρασμοὺς τῶν παθῶν ἐτροπώσατο, οὗτος ὥφθη κἀν «λούτῳ κἀν πενίᾳ εὐάρεσῆος πρὸς Θεέν᾽ διὰ τοῦτο τὰς σληγὰς τῶν ἀντιπάλων ἐν τῇ δορᾷ τῆς σαρκὸς βαστάσας ἀνενδότως βραβεῖον ἔλαθε καμάτων ἀοίδιμον διὰ τοῦτο γενναίως πρὸς τὴν ἐπικειμένην τοῦ Βελίαρ φάλαγγα τοῖς ὀσήράκοις μαχόμενος τὴν ἀσώματον τῶν πνευμάτων καθεῖλε παράταξιν ἐκεῖνος ἐν τῇ κοπρίᾳ διὰ πενίαν οἰκῶν εὐσεβείας περίἔλεπτον ἐδείματο σύργωμα᾽ ἐκεῖνος σωματικῆς εὐωδίας ἐκπεσὼν, ἐν δυσωδίᾳ καθίσας, τῆς ἀθανασίας τὴν εὐωδίαν ἀνέπνευσεν, καὶ «AoUcios γενόμενος ἐτύγχανεν εὐγενὴς καὶ πένης γενόμενος σάλιν εὐγενέστερος. Μὴ γοῦν νομίσῃς ἀπολύτως εἰρηκέναι τὸν Κύριον « Εὐκοπώτερόν doi xdμηλον διὰ βελόνης εἰσελθεῖν ἢ «λούσιον εἰς τὴν βασιλείαν τῶν οὐρανῶν.» Εύὐρίσκονται γὰρ πολλοὶ τῆς βασιλείας ἐντὸς γινόμενοι «τλούσιοι, ἀλλὰ μετ’ αἰτίας ἔξω τῶν οὐρανῶν ἐκβάλλει τὸν «λούσιον, λέγων « Δυσκόλως οἱ τὰ xpifματα ἔχοντες εἰς τὴν βασιλείαν τῶν οὐρανῶν εἰσελεύσονται. » Οἱ γοῦν ἔχοντες καὶ μὴ μεταδίδοντες μηδὲ τοῖς μὴ ἔχουσι συμπαθῶς κοινωνήσαντες, ἀλλ᾽ εἰς οἰκείαν μόνην τῆς ζωῆς ἀπόλαυσιν τὸν σλοῦτον περιγράψαντες καὶ μηδέποτε αἸωχοῖς φιλικῶς ὁμιλήσαντες μηδὲ πενίαν οἰκτρὰν τσαραμυθησάμενοι μηδέ τινων ἔνδειαν ὀδυρομένων χουφίσαντες, ἀλλὰ τῶν ἐλεεινῶν dzoolpaQévres τὴν τῆς βασιλείας τῶν οὐρανῶν εἰσιν ἀλλότριοι. Οὐδεὶς ἄνευ συνηγόρων βλέπει δικασήήριον, οὐδεὶς βασήάξων κατηγορίας ὑπώπια ἐπὶ βήματος ἄνεισιν, οὐδεὶς ἐγκλημάτων εἴδη περικείμενος ἐμφανίζεται βασιλεῖ, οὐδεὶς ἐσπιλωμένος εἰς ἑορτὴν ἀπαίρει, οὐδεὶς μετὰ φορτίων εὐωχίαν εἰσάγει, οὐδεὶς εἴσω βασιλείων ὑπονοίας Φέρων σημεῖα τυραννικῆς συνήγοροι τῶν σλουτούντων τυγχάνουσι πένητες, ἄνευ τούτων ἐπὶ Θεοῦ ὁ σλοῦτος ἀνωφελής σημεῖα κακίας ὑπάρχει καὶ δεῖ ταῦτα ῥίψαι καὶ τυγχάνειν ἐλεύθερον ἐγκλημάτων ὑπόνοιαν ἡ ὕπαρξις ζωγραφεῖ, ταύτην οἰκονομικῶς ἀποθέσθαι βέλτιον καὶ μετὰ σαρρησίας 9εραπεύειν τὸ Θεῖον σπῖλοι καὶ ῥυτίδες τὰ τῆς περιουσίας τοῖς ἀνθρώποις ἐγγίνεται, καὶ χρὴ ταυτὶ σκορπίσαι λογισμῷ καλλίονι κἀπὶ τὴν μακαρίαν ἑστίαν ἐπείγεσθαι Φορτίον da] βαρὺ τῶν χτημάτων ἡ φυλακὴ, καὶ δίκαιόν doi τὸ βάρος ἀποσείσασθαι καὶ βαδίζειν εὔξωνον εἰς τὴν ἄνω σανήγυριν κατήγοροι “σλεονεξίας τὰ χρήματα γένονται, καὶ λυσιτελὲς ταῦτ᾽ ἀποθδαλεῖν ἐν τάχει καὶ δίχα τούτων ἔλαύνειν εἰς βασιλείαν οὐρανῶν, εἴ γέ τις ὄντως analeós: τῶν ὁσίων βασιλείαν ἐν οὐρανοῖς ὑπάρχειν εἰ δὲ μὴ ποιστεύει, τί καὶ 'τσολυπραγμονεῖ ἄνευ αἱστεως εἰκῆ διαλεγόμενος;","t":"[The Christian (Macarius) answers the objection on the camel and the needle (3.5).] Receive readily the next question too, about “Sell your possessions and give to the poor, and you will have treasure in heaven.” I will tell you the story of the matter from the beginning. A rich man came to Christ, solemn in bearing but crooked and not upright in mind, and spoke deviously, saying, “What shall I do to inherit eternal life?” He answered him gently, not as a teacher but as a kindly father, saying, “Keep the commandments”; and he explained that eternal life lies in the commandments, guiding him like a tutor through the commandments to the highest watchtower, and then, through his wealth, bringing him into the very kingdom of heaven — if only, looking more wisely to what is better, he would at once exchange the small for the greater, and measure out to the poor his heap of perishable things in order to receive what is imperishable. For wealth did not, as you say, shut the rich man out of the kingdom; on the contrary, it would bring him in, if he managed it well and soberly. For as a soldier who uses his armour well and finely is through it renowned, brilliant, and conspicuous; through it enters solemnly before the king; through it shines within the palace; through it is distinguished among those in authority; through it holds the cities unassailable — but if he handles it badly and does not carry it as he should, through it he becomes easy prey for every enemy; through it he is thrown out of the camp as a traitor; through it he becomes plunder carried off by the enemy; through it he is seen as disloyal and banished; through it he is punished and cut off from life — and no one in all this blames the armour, but the one who did not use the armour well. Just as no one, seeing someone shining in armour, says that the armour makes his glory, but the zeal of the one who uses the arms, so no one with sense will ever praise anyone's habit or condition, but the one who possesses it, if he has used it wisely. For neither grammar nor rhetoric adorns the grammarian or the rhetorician, nor does stone adorn the mason; it is the craftsman who skilfully dresses the material who receives the praise; the grammarian who labours at grammar makes the habit of his knowledge distinguished; and so too the rhetorician, the carpenter, and the physician. But if, on the contrary, each should neglect his own knowledge and through carelessness slip into the chorus of the uncultured, we judge that the cause of their disgrace is not the art of letters or of affairs, but each one's carelessness and contempt. So too, one who has wealth and manages it well becomes a sharer in the heavenly kingdom, and one who uses it badly is shut out of it, and suffers this, reasonably, not from his wealth but from his own wretchedness. Nor is one who endures poverty improperly praiseworthy because of it; for many are poor, and not all are praiseworthy, but each rightly so by his own skill in it. Wealth did not harm the rich man; the rich man's uncouth choice showed the wealth to be useless and unprofitable. Nor did poverty lead the poor man up to heaven; the poor man's mind made his poverty profitable to his soul. For the virtue and disposition of goodness makes its achievement shine in rich and poor alike. As a dose of medicine, having one power, whether given to the sick or the healthy, does not produce one condition in those who take it, but changes the feeling of some for the worse and brings the bodies of others to a better state — not because the power of the drug does this, but because those who take it experience the dose unequally owing to the unequal state of their bodily constitution — so the word of virtue, being one and the same, has brought many rich men up to what is better and carried many off to what is worse and base; and likewise it has made many poor men refugees and friends of God, and made many others hateful to God and hated — not supplying this from its own power (for then, being one, it would either have benefited all or harmed all), but bestowing its workings on each according to the choice it found him to have, as each was able to receive it. So no one who lost his wealth in this life for love of the kingdom of heaven was put to shame in eternal life, or missed the mark by giving up his own goods. For by giving what he had, he received what he had not; by laying aside the burdens of earth, hard to bear, he took up a glory that is light and without weight. For the sake of this subject I will tell you of one rich man — passing over in silence, because of the length it would take, the many who accepted wealth here as an occasion of heavenly wealth. Passing over the many, I will mention one only, for the one will be the refutation and accuser of the many: that much-enduring and much-afflicted man whom you have surely heard celebrated on the pillar of holy Scripture, the governor of the East called Job. He was rich, first and not second of those in his time. With an upright soul he served the sceptre of the one sovereign power; with an undeviating council of reasonings he revered the rule of the Better; he exalted his way of life with genuine goodness and magnified his life with blameless conduct, doing what was just each day in deed and word. Having wealth as though not having it, he was humble night and day, not selling his possessions and doling them out little by little to the poor, but giving away the very substance of his possessions and filling the laps of the needy without stint: now clothing the naked with the fleeces of his own flocks; now giving the hungry the morsel he himself was eating — not another, but from his own table; now laying it down that his house was common to strangers; now sitting beside the infirm in friendship as one of them and lamenting their pains. And at last, having lost all his property for the longing for, and enjoyment of, eternal life, and having judged all the possessions of this life as vanished for the sake of the undefiled dwelling in heaven, he loved the dunghill; having put off his wealth, he handled his sores like gold and looked on the worms as precious pearls; above every royal fragrance of spices he loved the stench (the furthest corner of the dunghill was a pleasant and sweet dwelling to him). Neither did wealth shut this man out of the kingdom, nor did poverty tear him away from godly virtue — rather, in wealth he loved God and in poverty he loved virtue; being rich he was rich in virtues, and becoming poor he loved his Creator. For him poverty gave birth to wealth, and wealth magnified the glory that is according to God, as he rightly willed — for wealth served his will and poverty obeyed it. This man conquered wickedness in poverty and humbled the brow of pride in wealth; this man in weakness broke the power of temptations and in wealth routed the temptations of the passions; this man was seen well-pleasing to God in wealth and in poverty alike. Therefore, bearing without yielding the blows of his adversaries in the skin of his flesh, he received a celebrated prize for his labours; therefore, fighting nobly with potsherds against the phalanx of Beliar pressing on him, he overthrew the bodiless battle-line of the spirits. Dwelling on the dunghill because of poverty, he built a renowned tower of piety; losing bodily fragrance and sitting in stench, he breathed the fragrance of immortality. Being rich he was noble, and becoming poor he was nobler still. So do not suppose that the Lord said without qualification, “It is easier for a camel to enter through a needle than for a rich man to enter the kingdom of heaven.” For many rich men are found to come within the kingdom; but he casts the rich man out of heaven with a reason, saying, “Those who have riches will enter the kingdom of heaven with difficulty.” Those, then, who have and do not share, who do not sympathetically share with those who have not, but confine their wealth to their own enjoyment of life alone, who never speak kindly with the poor, never console pitiable poverty, never lighten the want of any who lament, but turn away from the pitiable … — these are strangers to the kingdom of heaven. No one faces a court without advocates; no one goes up to the tribunal bearing the bruises of an accusation; no one appears before a king wrapped in kinds of charges; no one sets out for a feast stained; no one brings burdens into a banquet; no one goes within the palace bearing the marks of a suspicion of tyranny. The poor are the advocates of the rich; without them wealth is useless before God. Possessions are marks of wickedness, and one must throw them away and be free of charges. Property paints a picture of suspicion; it is better to put it off by good management and serve the Divine with boldness. The things of abundance become stains and wrinkles on men, and one must scatter them by better reasoning and hasten to the blessed hearth. The guarding of possessions is a heavy burden, and it is right to shake off the weight and walk unencumbered to the festal assembly above. Money becomes the accuser of greed, and it is profitable to throw it away quickly and to drive on without it into the kingdom of heaven — if indeed a man truly believes that there is a kingdom of the holy in heaven. If he does not believe, why does he busy himself at all, arguing idly without faith?","f":"Macarius Magnes, <i>Apocr.</i> 3.12 (Blondel, 80–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-12)."},"macarius-magnes-apocriticus/3.13":{"o":"ἡμεῖς δ᾽ ἐπὶ τοσοῦτόν σοι «epi τοῦ «λουσίον τὸν λόγον αὐξήσαντες ἐπισυνάψωμεν αὖθις ἐκεῖνο τὸ διήγημα ais ἑσπέρας ὁ Χριστὸς προπέμψας τοὺς μαθητὰς ἐπὶ τῷ τῆς Θαλάττης σεράσαι τὸ σέλαγος αὐτὸς ἐπέστη τῆς νυχτὸς τῇ τετάρτῃ Φυλαχῇ, καὶ χειμαξομένους αὐτοὺς ἐν τῷ σάλῳ κατέλαξε. Τετάρτῃ δ᾽ οὐκ ἀπὸ τέλους φυλακῇ τῆς νυκτὸς αὐτοῖς ἐνεφάνισεν, ἀλλ᾽ ἀπ’ ἀρχῆς, τουτ- ἐσῆιν ὥρᾳ τετάρτῃ τῆς νυκτός. Ἐὰν δὲ, ὡς σὺ φὴς, βιασθῶμεν εἰπεῖν τὴν ἀπὸ τέλους, οὐδὲν λυμαίνεται τοῦτο τῷ ζητουμένῳ, εἴπερ ὁ Χριστὸς κατὰ τὸν ὄρθρον ὥφθη τοῖς ἀποστόλοις. Πρόκειται γὰρ ἡμῖν ἐκεῖνο μόνον ζητεῖν, εἰ θάλασσαν ἢ οὐ θαλάσσης διέδησαν πέλαγος. Καὶ ὅτι μὲν, κἂν λίμνη ὁ τόπος ἐτύγχανε, θάλασσα τὴν ἐνεργείαν ὑπῆρχε καὶ πέλαγος, ὡς θάλασσα μὲν κυμαινομένη τοῖς νεύμασι, ὡς θάλασσα δὲ τῶν ἁλιέων τὰ σκάφη βασταζουσα, αὐτόθεν Eo. γνῶναι τοῦ λεγομένον τὸ σαφές καταχρηστικῶς γὰρ aca συναγωγὴ ὕδατος ὀνομάζεται θάλασσα, κἂν ἐκ ποταμῶν, κἂν ἐκ λιδάδων συνέστηκεν, ἤτοι παρὰ τὴν θόλωσιν ἣν ἐκ τῶν ἀνέμων ὑφίσταται συνεχῶς τὴν Solepd» πόσιν τὴν γινομένην ἐν αὐτῇ, ἢ τὴν ἁλώδη θέσει οὐ Φύσει τυγχάνουσαν. : Ταῦτα μὲν οὖν γραμματικῶν ἐτυμολογείτωσαν ἣ τεχνολόγων «aides: ἡμεῖς δὲ τοῦ πράγματος τὴν φύσιν ἰχνεύσωμεν, atÜev μαθόντες ἢ “παραλαβόντες οἱ τὸ εὐαγγέλιον γράψαι πεπιστευμένοι τὰς λίμνας οὐ λίμνας, ἀλλὰ Θθαλάσσας ἔγραψαν. ü yàp θείῳ συγκινούμενοι λόγῳ καὶ δόγματι eapévres ἣ παρά τινος σεπαιδευμένου τὸ τοιοῦτον μαθόντες θάλασσαν γράφειν οὐ λίμνην ἠξίωσαν. Τί οὖν; ἤδη λεκτέον ἡμῖν τὸ ζητούμενον. Ὁ τοῦ κόσμου τὴν γένεσιν ἱσϊοριογραφῶν, Seios μὲν ὄντως ἀνὴρ καὶ Θεοφορούμενος, mácav δ᾽ ὁμοΦύλων ὑπερβάλλοντι κάλλει φύσιν “σλεονεκτήσας σοφίας ἀεννάῳ πηγῇ «xoτιζόμενος, νάματι συνέσεως πολλῷ “παινόμενος, ὁπηνίκα τὴν ἀκόρεστον τοῦ κάλλους lalopíav συνέγραφεν, ἐλθὼν κἀπὶ τῆς ὑγρᾶς οὐσίας τῇ διανοίᾳ τὸ πάντων ὑδάτων σύστημα καὶ συνάθροισμα θαλάσσας ὑπὸ Θεοῦ κεκλῆσθαι κατεπήκουσεν. Εἰ γοῦν τὸ μακάριον καὶ ἀοίδιμον ὄντως στόμα τοῦ κτίσαντος, τὸ ἀθόλωτον κάλλος, τὸ ἀμάραντον ἀγαθὸν, τὸ ἄναρχον καὶ μόνον ἔχον ἀθανασίαν, ἐν τῇ δημιουργίᾳ arücay συναγωγὴν ὅδατος ὠνόμασε θάλασσαν, πῶς ἐτόλμων οἱ εὐαγγελισταὶ τοῦ δημιουργοῦ τὸν λόγον ἀκυρῶσαι καὶ λέμνην ὀνοpdaai τὴν ἄνω προσαγορευθεῖσαν πρὸς τοῦ Θεοῦ θάλασσαν; ὅθεν ἐν νῷ τοῦ κτίσαντος τὸ δόγμα φυλάσσοντες θάλασσαν καταχρηστικῶς τὴν λίμνην εἰρήκασιν. Λοιπὸν ὧδε τὸ κείμενον πρεπόντως σκοπήσωμεν καὶ τοῦ Χριστοῦ τὸ Sraüpa συντόνως σκεψώμεθα, μὴ ταπεινότητι λέξεως τὴν ὑπέροπτον ἐκείνην ἱσ)ορίαν λεπτύνωμεν, ἀλλ’ ἴδωμεν ἐντεῦθεν τοῦ σράγματος τὸ ἀπόρρητον. ἄρτι «apadó- ξοις τερασήίοις à ἰησοῦς τὴν γῆν κατασημηνάμενος (πέντε γὰρ χιλιάδας μηδὲ μέχρι ἑνὸς ψωμοῦ ζωῆς ἀφορμὴν σωματικῆς ἐχούσας, ὡς εἰς μεγαλόπολιν κατακλίνας τὴν ἔρημον, δαψιλεστάτοις τροφῆς ὀψωνίοις ἐκόρεσεν, ἄφθονα χορηγήσας ὡς ἐξ ἀποθήκης τῆς οἰκείας δυνάμεως ἠρτυμένα τὰ βρώματα, καὶ σιστοποιούμενος τῆς εὐφροσύνης ἐκείνης τὸν λόγον ἐν ὄψεσι δώδεκα κοφίνους τῶν λειψάνων ἐπλήρωσε, καὶ ταῦτα τοὺς μαθητὰς ἀχθοφορεῖν ἐποίησε πρὸς τὸ τὴν ἀλήθειαν τοῦ γενομένου σημείου ἐκεῖθεν τοὺς «σαρόντας dvevdoida'lus ὁρᾶν) καὶ ταῦτα πράξας ἐπὶ τὴν 9dAaccav ἔγνω μετάγειν τὰ Sajpata πρὸς τὸ κἀκείνην ἔργοις Θείοις σημειώσασθαι. Ἐπειδὴ γὰρ τὴν ξηρὰν τοῖς παραδόξοις τπεπλήγει καὶ τοὺς ἀνθρώπους ἐπ’ αὐτῆς καλῶς πεφιλοφρόνητο, ἔγνω καὶ τὴν ὑγρὰν ἐμπλῆσαι τῆς χάριτος, χἂν ἐν τόπῳ Θαλάσσης κἂν ἐν λίμνης ὑπῆρχε, καὶ τοὺς μαθητὰς ἐπ’ αὐτῆς καταπλῆξαι τοῖς τέρασιν. ἔγνω γὰρ, ἔγνω σαφῶς τὴν ἀνθρωπείαν φύσιν κρυφῆ διαψέγουσαν καὶ λῃστ)ευνούσῃ γλώττῃ τῷ τῆς ἀπαιδευσίας λόγῳ ψιθυρίζουσαν, « ἄρ᾽ ὁ τὴν γῆν, » λέγουσαν, « εἰς σημείων ἐργασίαν 3: καταδουλωσάμενος ἔχει κἀν τῇ SraAds1n τὴν αὐτὴν ἐξουσίαν ποιεῖν τὰ σαράδοξα; dp ὁ σώζων ἐν ξηρᾷ καὶ τρέφων ἀκαμάτως τοὺς αὐτῷ “σαρεδρεύοντας δύναται ἐν τοῖς ὑγροῖς πράττειν τὰ ἐξαίσια; » Διὰ τούτους εὐλόγως τοὺς περιττοὺς λογισμοὺς, οὐδέπω τῶν ἐν τῇ γῇ θαυμάτων σσαυσάμενος, τῶν θαλαττίων κελεύθων ἐπιξαίνειν ἔσπευδε, καὶ τοὺς μαθητὰς τροὔπεμπεν, ἵνα προλαβόντες καὶ χειμῶνος ἀγρίου ζάλην καταλαβόντες, ἐπισήήμῃ ναυτικῇ τὸν τυλοῦν οὐκ ἀνύοντες, τῇ βίᾳ τῶν ἀνέμων σσολλὰ μαχησάμενοι σᾶἄσαν ἀνθρωπίνην συμμαχίαν ἀρνήσωνται κἀπὶ τὴν βοήθειαν ἔλθωσι τὴν ἀσώματον. Τυπτόμενον γοῦν ἐκ πρώρας τὸ σκάφος αἰφνιδίου καὶ ῥαγδαίου πνεύματος ταῖς ὄψεσιν ἐπιτρέxovvos, wavouí»ns τε τῆς εἰρεσίας τῷ συρμῷ ToU χλύδωνος, ὑπεραάντλου δὲ γυρηδὸν γινομένου τοῦ σκάφους, καὶ πρὸς τούτοις νὺξ ἀσέληνος καὶ βαθυτάτη cxi τὴν ὅρασιν πνίγουσα ἀπογνῶναι τοὺς “λέοντας τὴν σωτηρίαν ἐποίει. Πᾶσα yàp τῶν στοιχείων ἡ Φύσις οὐ μικρῶς ἐταράττετο, ἀγνοούμενον ὁρῶσα τὸν δημιουργὸν Λόγον, τῶν ἀνθρώπων χάριν γενόμενον ἄνθρωπον. Τότε γοῦν καὶ πλέον τοῦ δέοντος αἱ τῶν ἀνέμων ἐλύθησαν ἡνίαι, ἵνα τοὺς arAwriüpas τοῖς Φόθοις δαμάσαντες τὸν Χριστὸν ἐπάνω τῶν ὑδάτων πσεζεύοντα δείξωσιν, ὡς ἐν ἀκινδύνῳ λεωφόρῳ βαδίζοντα, ἵνα τοῦτον ἰδόντες τροχαλῶς ἐπιξαίνοντα τῆς ῥευσήῆς οὐσίας καὶ μὴ ποντιζόμενον εἰς ἔννοιαν ἔλθωσιν ὡς οὗτός dai περὶ οὗ προφητικὴ δέλτος ἀνεβόησε λέγουσα, «Ó πσεριπατῶν ἐπὶ θαλάσσης ὡς ἐπὶ ἐδάφους, » ἵνα ἐκ τοῦ φανέντος τὴν προφητείαν νοήσωσιν. ὁ γὰρ ἰησοῦς χουφίσας τῇ Θεότητι τὸν ὄγκον τοῦ σώματος ἐπάνω τῶν ὑδάτων d6dolalev ἄξροχον, μᾶλλον δὲ τῶν ὑδάτων τὴν ῥέουσαν οὐσίαν συνάξας ἐπύκνωσε δίκην ἐστρωμένης ἐργασάμενος ἀτραποῦ. ἢ γοῦν οὕτως f οὕτως τῆς SaAdcons ἐπιβὰς καὶ προφητείαν ἐπλήρωσε καὶ θαλαττα μὲν Θεὸν ἐν ἀνθρώπῳ voraaca στερεοῖ τὰ νῶτα, καὶ βασταζει τὸν κτίσαντα, καὶ τὴν φύσιν ἀρνεῖται, οὐ Qevγουσα τὸν ὅρον, ἀλλ᾽ ὑπηρετοῦσα παρὰ φύσιν τῷ ποιητῇ. ἄνθρωποι δὲ λογιxol μυρίων ἔργων ὁρῶντες ἐξαίσια σκληρότητι γνώμης τὸν Χριστὸν οὐχ ἐγίνωσκον. Ποιήσας οὖν τῷ πατρὶ τὴν μακαρίαν εὐχὴν καὶ, καθὸ ἄνθρωπος, δυσωπήσας λιπαρῶς, καθὸ Θεὸς, καταλαβεῖν τοὺς ἐν τῷ χειμῶνι κρατουμένους οὐ βραδύνει, ἀλλ᾽ ἐπὶ τῶν ὑδάτων ἐλθὼν τὸ axdQos ἐφόβησεν (ὁ μὲν γὰρ σεριπατῶν ἄνθρωπος ἐφαίνετο, ξένον [δὲ] ἀνθρώπου τὸ πρᾶγμα τὴν ὑγρὰν οὐσίαν ππεζεύων ἐδείκνυε) πρῶτον γοῦν ὁ Φόβος αὐτοὺς ἰσχυρὸς ἐκλόνησε, δεύτερον ἡὶ ὄψις οὐ μετρίως ἐτάρατῆε, καὶ τρίτον οἱ ἀγῶνες οἱ τοῦ «xAoU κατεπόνουν. Λαλησας δ᾽ αὐτοῖς ἅμα τῷ λόγῳ τὴν ἐπικειμένην ἀπέσθεσε ταραχὴν, ὑπὲρ : Φῶς ἡλιακὸν τὴν ἀκτῖνα τοῦ ῥήματος πέμψας τοῖς ἀποσήόλοις εἰπὼν γάρ, «Ἐγώ εἰμι καὶ μὴ Φοθεῖσθε,» ὡς νέφος τὴν ἐπελθοῦσαν αὐτοῖς καθεῖλεν ἀηδίαν Φάς « Ἐγώ εἰμι ὁ πρὸ μικροῦ τὰς πέντε χιλιάδας ὑμῶν διακονούντῶν κορέσας τοῖς βρώμασιν, ἐγώ εἰμι ὁ καλέσας ὑμᾶς τότε θαλαττεύοντας, ἐγώ εἰμι ὁ εἰπὼν ὑμῖν Δεῦτε ὀπίσω μου καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων, ἐγώ εἰμι ὁ τῆς θαλαττης καὶ ταντὸς σήοιχείου τὰς ἡνίας κατέχων, ἐγώ εἰμι ὁ λιμώττοντας ὄχλους ἐπὶ γῆς δεξιούμενος καὶ τοὺς ἐν Θαλαττῆῃ κινδυνεύοντας ἐλεῶν. » Πέτρος δὲ Seaaduevos τὴν ὑγρὰν οὐσίαν ὅλως μὴ διαπίπτλουσαν, τοῦ ΣωTipos ταύτης ἐπάνω τροχάζξοντος, χρύσταλλον πεπηγμένον αὐτὸ Qavév, ἐδίκασεν ἰσχυρῷ σννεχόμενον πνεύματι καὶ κρατούμενον ππιστεύων δ᾽ οὐ γνησίως, ἀλλ᾽ ἐνδοιάξων. τῷ δισαγμῷ, καὶ τοπαάζων εἶναι Φάσματος τὰ λεγόμενα clπεν «ἘΠ σὺ el ὁ πρὸ μικροῦ μεθ’ ἡμῶν ἐπαρκέσας τοῖς ἄλλοις, εἰ σὺ el ὁ λόγῳ πάθη κοιμήσας πολυχρόνια, ὁ «τατρικὴν ἡμερότητα τοῖς δεομένοις δι-- δοὺς, εἰ σὺ εἶ ὃν ἡμεῖς ἐποθήσαμεν, δι᾽ ὃν κόσμον ἐρρίψαμεν, κέλευσόν με ἐλθεῖν πρός σε ἐπὶ τῶν ὑδάτων.» Ταῦτα δὲ προπετῶς καὶ ἀπαιδεύτως λέγων τοῦ ΕΠ παρ᾽ αὐτὰ τὴν δίκην ἐδέξατο, τοῦ Εἰ τὴν ψῆφον οὐκ εἰς μαχρὰν ἀπέλαGev (ὁρῶν γὰρ τὸν δεσπότην ἐπάνω τῶν ὑδάτων ῥᾳδίως τοεξζεύοντα, ἀμφέδαλλεν εἰ αὐτὸς τυγχάνει τοῦτο “ποιῶν, ὡς καὶ ἄλλου τινὸς ἐξουσίαν ἔχοντος σεριπατεῖν ἐφ᾽ ὕδατος), ἐξ ὧν ἔλεγε τὴν χώραν ἀπένεμεν. ὅθεν ὁ Σωτὴρ σφαλλόμεvoy αὐτὸν ἐπισήρέψαι βουλόμενος καὶ νύξαι τῆς ἀπιστίας τὸ τταάθος ἐν συντόμῳ Φησὶν «Ἐλθὲ,» ἵνα διὰ τοῦ Ἐλθὲ ἐλθεῖν μὲν ἐπάνω τῶν ὑδάτων οὐ δυνηθῇ, ἔλθῃ δ᾽ εἰς αἰσῆιν ἀπισήῶν τῷ Μονογενεῖ οὐ γὰρ ἀνθρώπῳ θέμις βαδίζειν ἐφ’ ὕδατος, οὐδ᾽ ὁ προφήτης εἶπεν Οἱ περιπατοῦντες, ἀλλ᾽ ὁ περιπατῶν ἐπὶ θαλάσσης, ἑνὶ ππροσμαρτυρῶν, οὐ «ολλοῖς, τὸ ἐξαίσιον Θεοῦ τοῦτ᾽ εἶναι, οὐκ ἀνθρώπων ἴδιον τὸ θαυμάσιον. ὅθεν αἼαίοντα τὸν Πέτρον εἰς αὐτὸ τοῦ τραγματος ἵν᾽ εἴπω τὸ καίριον καιρίως ὁ Χριστὸς ἐντρέψας ἐπαίδευσεν ἀπισήήσαντα πρῶτον ἐν τῷ λέγειν «El σὺ εἶ,» καὶ δεύτερον ἶσα Θεῷ ἐπάνω τῶν ὑδάτων βαίνειν θρασυνόμενον καὶ τρίτον ψευδῆ ποιῆσαι βουλόμενον τὴν προφητείαν τὴν λέγουσαν ὦ περιπατῶν ἐπὶ θαλάσσης. El γὰρ ἦν καὶ Πέτρος περιπατῶν, ἐψεύδετο φάσκουσα ὁ περιπατῶν, καὶ μὴ Οἱ περιπατοῦντες. ὅθεν ἀτάκτως ἶσα τῷ δεσπότῃ τὸν δοῦλον νεανιευόμενον ἡ θάλασσα μικροῦ κατεπόντισεν, ὁμόδουλον προπετῆ τιμωρήσασθαι σπουδάξουσα, εἰ μὴ Χριστὸς οἶκτον λαθὼν τοῦ κινδυνεύοντος, τάχιον κρατήσας τῆς χειρὸς ἀνεσώσατο γλώττης αὐτὸν τῷ σι “σηδαλίῳ σαθρῷ βυθιξζόμενον, καὶ συνέπεισε τοῦ λοιποῦ συγγενῆ τοῦ diaGóAov λέξιν μὴ προτείνεσθαι. ὡς γὰρ ὁ διάβδολος ἀμφιβάλλων ἔλεγεν, «El σὺ el ὁ υἱὸς τοῦ Θεοῦ,» οὕτω Πέτρος ἀπισήῶν εἶπεν « Εἰ σὺ el, κέλευσόν με ἐπὶ τῶν ὑδάτων ἐλθεῖν πρός σε, ἵνα aÀnpoQopnÜG: » καὶ τὸ θαῦμα τῷ πράγματι κατέχων ἀμφέβαλλε, καὶ τὸ σαφὲς ἐν ἔργοις βλέπων ἐνεδοίαξεν. ἱκανῶς δ᾽ οὖν à Χριστὸς αὐτὸν ὠφελῆσαι βουλόμενος, λέγει « ἐλθέ: εἴ σοι τὰ τῆς ὄψεως πρὸς μαρτυρίαν ἡμετέραν ἀνίσχυρα, ἐπὶ τῶν ὑδάτων ἐλθέ δὲ’ αὐτῶν ἡμᾶς εἶναι βεθαίως πειθόμενος, a'lepsàp ἐξ ὑγρότητος τὴν γνώμην ἀνάλαθε τῶν ἀδυνάτων ἐρᾶς τὴν αὐτὴν ἐθέλων τῷ δημιουργῷ δυναστείαν ἀναλαβεῖν. Ἐλθὲ ἐπὶ τῶν ὑδάτων, οὐχ ὁμοίως ἡμῖν τὸ κῦμα καταπατῶν, ἀλλ᾽ ἀκίδδηλον ἐξ αὐὖ-- τοῦ δεχόμενος εἰς ἡμᾶς τὸν λόγον τῆς αἰστεως. ro) Πέτρε, πολὺς ὁ ἀγὼν, καὶ τετάρτης σοι χρεία φυλακῆς εἰς βοήθειαν νὺξ μὲν ἀορασία, χειμάξει τὸ σέλαγος, σοὶ δὲ τὸ τῆς ἀγνοίας νέφος ἐπικρεμᾶται ἀφεγγεῖ βυθῷ τὸ axdQos κε- κλόνηται, σὺ δὲ σλέον τοῦ σκάφους τῇ ἀπιστίᾳ δεδόνησαι ἐπιδρομὴ πνεύματος σεσάλευκε θάλασσαν, σὲ δὲ μικρολογία προπετείας κραδαίνει. Éx τεττάρων. σοι xpdaemv ἡ συνθήχη τοῦ σώματος, καὶ τούτων ὁ λόγος οὐκ ἔχει τὴν ἕνωσιν τῷ δισταγμῷ λυόμενος. Οὐκ οἶδας λέγεις ὡς ἐν ὀνείρῳ λαλεῖς φάσκων «El σὺ τις ἐνάλιος ὄφις ταῦθ᾽ ὑπέθετό σοι λαλεῖν; ὦ alos»? μεταβολὴν τὸ βραχὺ τῆς ἡμετέρας ἀποδημίας εἰργάσατο ὁ κορυφαῖος τῶν μαθητῶν ἀοράτῳ πνεύματι τὴν ψυχὴν κυματίξεται, ὁ πρῶτος τῶν ἀποσήόλων τῷ τῆς ἀπισήίας βυθῷ καταπίνεται.» Καὶ τῆς χειρὸς πρὸ τοῦ χεῖρον αὐτόν τι παθεῖν κρατεῖ σεμνῶς. ὡς γὰρ ἔοικε, διπλοῦν γέγονε τῷ Πέτρῳ ναυάγιον τοῦ σκάφους μὲν κατελθὼν τὸ σῶμα βαπτίζεται, ἡμῖν δ᾽ ἀπισήῶν, τὴν ψυχὴν καταπίνεται ἀγνοίας μὲν exeAdyyes τὴν ψυχὴν βασανίζεται, ἐν θαλατῆῃ δὲ ἀλμυρᾷ τὸ σῶμα βαπτ ζεται. Τούτων οὕτως ἐχόντων, ἐκράτησεν αὐτὸν ὁ Ἰησοῦς λέγων «Óxγόπισίε, sls τί ἐδίστασας;» Τῇ τετάρτῃ γοῦν τῆς νυχτὸς ἐφίσταται φυλακῇ τέσσαρα γὰρ τοὺς aMovτας ἐλύπει κεφάλαια, ἀὴρ ἀφανὴς, πνεύματος ἐπιδρομὴ, νὺξ ἀσέληνος, κω- κύουσα Θάλασσα τετάρτῃ τοῖς λέουσιν ἐφίσήαται φυλακῇ, ἡ γὰρ τετρὰς τῶν σήοιχείων κατ’ αὐτῶν ἐμαίνετο. El δέ σοι Φίλον ἡμᾶς νόμῳ τῆς ἀναγωγῆς φράσαι τὸ προκείμενον, ὑπερκύψαντες ὀλίγον τοῦ γράμματος τὸ ῥητὸν, τη-- Aavyéa'larov δηλαδὴ τὸν νοῦν σχοπήσωμεν, Θαλατταν εἶναι λέγοντες τὴν ἀλμυρώδη ζωὴν, νύκτα δὲ τὸν βίον, σκάφος δὲ τὸν κόσμον, λέοντας δ᾽ ἐν αὐτῷ καθάπερ ταννύχιον δι᾽ ὅλου τοῦ βίου τὸ τῶν ἀνθρώπων γένος, ἐναντίον δ᾽ ἄνεμον τοῦ διαβόλου τυγχάνειν τὴν σολλὴν ἐναντίωσιν, τετάρτην δὲ φυλακὴν τοῦ Σωτῆρος τὴν ἔλευσιν εἰς τέσσαρας γὰρ QuAaxàs ἡ νοητὴ νὺξ, τουτέστιν ὁ βίος, ἄνωθεν διεκληρώθη ἐν πρώτῃ φυλακῇ οἱ σατριάρχαι φανέντες aloes λαμπτῆρι τὸν βίον “σαρεμυθήσαντο δευτέρᾳ φνλακῇ ἐπιστὰς ὁ νόμος ἐκυθέρνα τὸ σκάφος τρίτῃ Φυλακῇ ὀφθέντες οἱ τοροφῆται συνεμάχουν τοῖς λέουσιν Φυλακῇ δὲ τετάρτῃ ἐπιδημήσας ὁ Χριστὸς τῶν ναυτιλλομένων τὴν ταραχὴν ἐκώλυσε, καὶ mácay» ἐπιδρομὴν τῶν ἀντιπάλων κατέστειλεν ἐν πληρώματι τῆς νυκτὸς λαμπηδόνα Φιλανθρωπίας ἐπαστραπτων τοῖς σλέουσιν. Τοῦτο γνοὺς ὁ ἀπόστολος λεπτῶς τὸ μυστήριον ἔγραφεν νὺξ expoéxoev: ἡ δὲ ἡμέρα ἤγγικεν οὕτω γὰρ ἡ τετάρτη τῆς νυκτὸς γνωρίζεται φυλακὴ, καθ’ ἣν Φανεὶς ὁ Χριστὸς λαμπρὰν Θθεογνωσίας ἡμέραν εἰργάσατο. ἔσίι καθ’ ἑτέρου θεσπεσίου γράμματος τὸ μυσήηριον ἃ τοῦτο μαθεῖν τὸ ἀπόρρητον \"ἡλίαν τσάντως σου τὸν κορυφαῖον ἀκήκοας ἅρματι Φλογερῷ ἐκ τῆς ἐπαράτου ταύτης ζωῆς ἀπονοσήήσαντα οὗτος παρὰ τῆς Θείας ὧδε φωνῆς ἀκήκοε τρανῶς τὴν ὑπόθεσιν τοῦ προκειμένου πράγματος, ἐνθα φησί « aan ἔναντι τοῦ Κυρίου αὔριον καὶ ἰδοὺ πνεῦμα κραταιὸν διαλύον ὄρη καὶ συντρίδον πέτρας, οὐκ ἐν τῷ πνεύματι Κύριος καὶ μετὰ τὸ πνεῦμα συσσεισμὸς, οὐκ ἐν τῷ σεισμῷ Κύριος καὶ μετὰ τὸν συσσεισμὸν αὔῦρ, οὐκ ἐν τῷ συρὶ Κύριος καὶ μετὰ τὸ «xüp Φωνὴ αὔρας Xen is,» ἐν τῇ αὔρᾳ τῇ λεπτῇ ὁ Κύριος. ἄκουσον γὰρ καὶ ὧδε σαφῶς τῶν τεττάρων ὀπτασιῶν τὸν καιρόν πνεῦμα γὰρ κραταιὸν τὸν πατριαρχικὲν τῆς θεοσεξείας λόγον ὑπαινίτήεται, ὃς τὴν ὄρειον τοῦ δαίμονος Srpnaxeíav διέλυσε καὶ τιετρῶν ἀγάλματα ζήλῳ τἰσίεως ἀφειδῶς συνέτριψεν, οἷος ἦν ἀξραὰμ καὶ οἱ ἀμφ᾽ αὐτόν. Μετὰ δὲ τὸ πνεῦμα λέγει συσσεισμὸν τὸν μωσαϊκὸν νόμον, bois τὴν οἰχουμένην ἀπὸ τῶν προσταγμάτῶν Φημιζόμενος ἔσεισε, τότε μὲν Alyvnlov ὅλην, τότε δὲ τὸ Χωρὴξ καὶ τὸ Σιναῖον ὄρος κατὰ τὸ γεγραμμένον « “Τὰ ὄρη ἐσκίρτησαν ὡς κριοὶ,» τουτέστιν ἐσείσθησαν, τοτὲ δὲ τὴν ἔρημον τοῖς φΦόξοις τοῖς “σολλοῖς τεσσαράκοντα ἔτη, τότε δὲ [τὴν] τῶν Χαναναίων καὶ Παλαιστηνῶν χώραν. Μετὰ δὲ τὸν συσσεισμὸν λέγει «xüp τὸ ζέον καὶ λαμπρὸν τῆς ὀπτασίας τῶν προφητῶν, ὥς φησίν ἶερεμίας «Οὐχ ὡς αῦρ οἱ λόγοι μου; λέγει Küpios: » μετὰ δὲ τὸ üp φωνὴν αὔρας λεπτῆς (φωνὴν λεπτὴν ὧδε τρανῶς ὑπεσάλπισεθ τοῦ ἀγγέλου Γαθριὴλ τὸ ῥῆμα, εὐηγγελίσατο τὴν παρθένον Μαριὰμ) ἣ τάχα λεπτὴν μὲν αὖραν τὸ σωτήριον σῶμα, φωνὴν δὲ τὸν λόγον ἐν αὐτῷ διδάσκοντα. Πάνυ γὰρ ἁρμοδίως οὐκ ἐν τῷ πνεύματι, οὐδ᾽ ἐν τῷ συσσεισμῷ, οὐδ᾽ ἐν τῷ συρὶ λέγει τυγχάνειν τὸν Κύριον, ἀλλ᾽ ἐν αὔρᾳ λεπτῆῇ, τουτέστιν ἐν Aen) καὶ καθαρῷ σώματι εὐλόγως οὖν ἐν τετάρτῃ καὶ ὧδε τὸν Κύριον ὀπ)ασίᾳ τυγχάνειν ὁ λόγος συνέστη-- σεν, ὡς ἐν τετάρτῃ φυλακῇ τοῖς ἀποστόλοις ὀφθεὶς τοὺς πλέοντας ἔσωσεν.","t":"[The Christian (Macarius) answers the objection on Christ walking on the sea in the fourth watch (3.6).] Having extended our discussion of the rich man this far for you, let us join to it again that narrative: how in the evening Christ sent the disciples ahead to cross the expanse of the sea, came himself in the fourth watch of the night, and overtook them storm-tossed in the swell. He appeared to them in the fourth watch of the night counted not from the end but from the beginning, that is, at the fourth hour of the night. But if, as you say, we are forced to speak of the fourth from the end, this does no harm to the question, if Christ was seen by the apostles at dawn. For our task is only to ask whether they crossed a sea or not the expanse of a sea. And that, even if the place was a lake, it was in its effect a sea and open water — a sea in being tossed by the winds, a sea in carrying the boats of fishermen — one may at once see the plain sense of what is said. For by extension every gathering of water is called a sea, whether it is formed from rivers or from springs, either from the stirring-up (tholōsis) that it constantly undergoes from the winds, which makes the drinking water in it muddy (tholera), or from the saltness it has by attribution and not by nature. Let the children of grammarians or of technical writers etymologize these things; we will track down the nature of the matter — from where those who were entrusted with writing the gospel learned or received it, so that they wrote of lakes not as lakes but as seas. For either moved by the divine word and doctrine, or having learned it from someone educated, they chose to write “sea,” not “lake.” What then? We must now say what is sought. He who wrote the history of the world's coming into being — a truly divine and God-inspired man, who surpassed the whole nature of his kin in exceeding beauty, watered by an ever-flowing spring of wisdom and flowing with a great stream of understanding — when he was writing the history of beauty that never cloys, and came in thought to the liquid element, heard that the whole system and gathering of waters had been called “seas” by God. If, then, the blessed and truly celebrated mouth of the Creator — the unclouded beauty, the unfading good, the one without beginning who alone has immortality — in creation named every gathering of water a sea, how would the evangelists dare to annul the Creator's word and call “lake” what had been called “sea” by God on high? So, keeping the Creator's decree in mind, they called the lake a sea by extension. Let us then consider the text fittingly, and look closely at Christ's wonder, and not belittle that lofty history by the humility of its wording, but see from it the secret of the matter. Jesus had just marked the earth with astonishing prodigies. Five thousand, who had not even one morsel to support bodily life, he made to recline in the desert as in a great city and filled with most abundant provisions, supplying lavishly food prepared as from the storehouse of his own power; and, confirming the account of that festivity before their eyes, he filled twelve baskets with the leftovers and made the disciples carry them, so that those present might see the truth of the sign without doubt. Having done this, he decided to move his wonders to the sea, to mark it too with divine works. For since he had struck the dry land with marvels and had kindly treated the men on it, he decided to fill the watery element too with grace, whether it was in the place of a sea or of a lake, and to astound the disciples on it with prodigies. For he knew — knew clearly — that human nature was secretly finding fault and whispering with a thievish tongue, in the speech of ignorance: “Does he who has enslaved the earth to the working of signs have the same authority to do marvels on the sea? Can he who saves on dry land and tirelessly feeds those who attend him do extraordinary things on the waters?” Because of these idle reasonings, rightly, not yet having ceased from the wonders on land, he hastened to tread the paths of the sea, and sent the disciples ahead, so that, going on before and caught by the surge of a fierce storm, unable to complete the voyage by seamanship, they might fight hard against the force of the winds, renounce all human help, and come to the help that is bodiless. The boat was struck at the prow as a sudden, violent wind ran against their faces; the rowing stopped under the drag of the surf; the boat went round and round, overflowing; and besides, a moonless and very deep night, choking their sight, made the sailors despair of safety. For the whole nature of the elements was greatly troubled, seeing the creating Word, who for men's sake had become man, unrecognized. Then indeed the reins of the winds were loosed more than was needed, so that, having tamed the sailors with fears, they might show Christ walking on the waters as on a safe highway; so that, seeing him tread swiftly on the flowing element and not sink, they might come to think that this is he of whom the prophetic tablet cried out, saying, “He who walks on the sea as on solid ground”; so that from what appeared they might understand the prophecy. For Jesus, lightening the weight of his body by the Godhead, walked unwetted on the waters; or rather, gathering the flowing substance of the waters, he thickened it, making it like a paved path. So, stepping on the sea in one way or the other, he fulfilled the prophecy. And the sea, perceiving God in man, makes its back firm and carries its Creator and denies its own nature — not fleeing its boundary, but serving its maker beyond nature; while rational men, seeing the extraordinary things of countless works, through hardness of mind did not recognize Christ. Having, then, made the blessed prayer to the Father, and as man earnestly entreated him, as God he does not delay to overtake those held fast in the storm; but coming on the waters he frightened the boat (for the one walking appeared to be a man, but what he did showed something foreign to man, walking on the watery element). First a strong fear shook them, second the sight troubled them not a little, and third the struggles of the voyage wore them down. But speaking to them, he quenched with the word the turmoil that lay on them, sending the ray of his word to the apostles brighter than the light of the sun. For saying, “It is I; do not be afraid,” he brought down like a cloud the distress that had come over them, saying: “It is I, who a little while ago filled the five thousand with food while you served them; it is I who called you then while you were at sea; it is I who said to you, ‘Come after me and I will make you fishers of men’; it is I who hold the reins of the sea and of every element; it is I who welcome hungry crowds on land and pity those in danger on the sea.” Peter, seeing the watery element not giving way at all as the Saviour ran over it, but appearing like frozen crystal, judged that it was held together and controlled by a strong spirit; but believing not genuinely, wavering in doubt and supposing that the words came from a phantom, he said: “If you are the one who a little while ago was with us and provided for the others; if you are the one who with a word put to sleep long-standing afflictions, who gives fatherly gentleness to those in need; if you are the one we longed for, for whose sake we threw away the world — bid me come to you on the waters.” Saying this rashly and without understanding, he at once received the penalty for the “if”; not long after, he received the verdict on the “if.” For seeing the Master walking easily on the waters, he doubted whether it was he who was doing it, as though someone else also had authority to walk on water; by what he said, he assigned himself his place. So the Saviour, wishing to turn him from his error and to prick the sickness of his unbelief, says briefly, “Come,” so that through the “Come” he might not be able to come on the waters, but might come to faith, he who disbelieved in the Only-begotten. For it is not lawful for a man to walk on water; nor did the prophet say, “those who walk,” but “he who walks on the sea,” testifying of one and not of many that this extraordinary act is God's, and that the marvel is not proper to men. So, when Peter stumbled at the very crux of the matter, Christ — to say the timely thing in good time — put him to shame and taught him: first, because he disbelieved in saying, “If it is you”; second, because he made bold to walk on the waters as God's equal; and third, because he wished to make false the prophecy that says, “he who walks on the sea.” For if Peter had walked too, it would have lied in saying “he who walks” and not “those who walk.” So the sea all but drowned the servant who was rashly playing the bold youth as the Master's equal, eager to punish a presumptuous fellow-servant — had not Christ, taking pity on him in his danger, quickly seized his hand and saved him as he sank because of the rotten rudder of his tongue, and persuaded him for the future not to put forward a word akin to the devil's. For as the devil, doubting, said, “If you are the Son of God,” so Peter, disbelieving, said, “If it is you, bid me come to you on the waters, that I may be fully assured”; holding the wonder as a fact, he doubted, and seeing the plain truth in deeds, he hesitated. So Christ, wishing to benefit him sufficiently, says: “Come. If the evidence of sight is too weak to testify for us, come on the waters; being firmly persuaded by them that it is we, take up a firm resolve out of the fluid element. You love what is impossible, wishing to take up the same power as the Creator. Come on the waters — not treading on the wave as we do, but receiving from it the unadulterated word of faith in us. Ah, Peter, great is the struggle, and you need a fourth watch to help you. The night is blindness, the open sea storms, and over you hangs the cloud of ignorance; the boat is tossed on the lightless deep, but you are shaken by unbelief more than the boat; the onrush of wind has shaken the sea, but the pettiness of rashness makes you tremble. The make-up of your body is of four mixtures, and their principle does not keep its union, being loosed by doubt. You do not know what you are saying; you speak as in a dream when you say, ‘If it is you.’ What sea serpent prompted you to say this? Oh, what a change the short time of our absence has made! The chief of the disciples is tossed in soul by an invisible wind; the first of the apostles is swallowed by the depth of unbelief.” And he solemnly takes hold of his hand before he suffers anything worse. For, as it seems, Peter suffered a double shipwreck: going down from the boat, his body is plunged under; disbelieving us, his soul is swallowed up; his soul is tormented by the seas of ignorance, and his body plunged in the salt sea. This being so, Jesus took hold of him, saying, “You of little faith, why did you doubt?” He comes, then, in the fourth watch of the night, for four things troubled the sailors: dark air, the onrush of wind, moonless night, and a howling sea. He comes to the sailors in the fourth watch, for the four elements were raging against them. And if you would like us to explain the passage by the law of anagogy, looking a little beyond the literal letter, let us consider the most luminous sense. The sea is our briny existence; the night is this life; the boat is the world; those sailing in it all night, as it were, through the whole of life, are the human race; the contrary wind is the devil's great opposition; and the fourth watch is the Saviour's coming. For the intelligible night, that is, life, was divided from above into four watches. In the first watch the patriarchs appeared and comforted life with the lamp of faith; in the second watch the law came and steered the boat; in the third watch the prophets appeared and fought alongside the sailors; and in the fourth watch Christ came to dwell among us, stopped the turmoil of the voyagers, and checked every onrush of the adversaries, flashing the brightness of his love for mankind on the sailors at the fullness of the night. Knowing this, the apostle subtly wrote the mystery: “The night is far gone; the day is at hand.” For so the fourth watch of the night is made known, in which Christ appeared and made a bright day of the knowledge of God. It is possible also from another inspired writing to learn this hidden mystery. You have surely heard of the great Elijah, who departed from this accursed life in a fiery chariot. He heard clearly from the divine voice the substance of the present matter, where it says: “Stand before the Lord tomorrow. And behold, a strong wind breaking up mountains and shattering rocks; the Lord was not in the wind. And after the wind an earthquake; the Lord was not in the earthquake. And after the earthquake fire; the Lord was not in the fire. And after the fire a sound of a light breeze” — in the light breeze is the Lord. Hear clearly here too the times of the four visions. The strong wind hints at the patriarchal word of godliness, which broke up the mountain worship of the demon and with zeal of faith unsparingly shattered images of stone — such were Abraham and those with him. After the wind it speaks of an earthquake: the Mosaic law, which, famed for its commandments, shook the world — now all Egypt; now Horeb and Mount Sinai, as it is written, “The mountains skipped like rams,” that is, were shaken; now the desert with its many terrors for forty years; now the land of the Canaanites and Palestinians. After the earthquake it speaks of fire: the seething and brilliant vision of the prophets, as Jeremiah says, “Are not my words like fire? says the Lord.” And after the fire a sound of a light breeze: here he plainly heralded the word of the angel Gabriel, a light voice, who brought the good news to the virgin Mary; or perhaps the light breeze is the saving body, and the voice the Word teaching in it. For very fittingly he says that the Lord is not in the wind, nor in the earthquake, nor in the fire, but in a light breeze — that is, in a fine and pure body. Fittingly, then, the account establishes that here too the Lord is in the fourth vision, as he was seen by the apostles in the fourth watch and saved the sailors.","f":"Macarius Magnes, <i>Apocr.</i> 3.13 (Blondel, 84–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-13)."},"macarius-magnes-apocriticus/3.14":{"o":"Λοιπὸν ἴδωμεν τί λέγει, « Τοὺς σατωχοὺς σάντοτε ἔχετε, ἐμὲ δὲ οὐ σάντοτε ἔχετε, καὶ axis μετὰ τὴν ἀναστασιν ἐν τῷ σληρώματι τοῦ Εὐαγγελίου φησίν « ἔσομαι μεθ᾽ ὑμῶν axdcas τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. » B τοῦ λέγοντος ἀλλοίωσις εἴωθεν ἀλλοιοῦν εἰκότως καὶ τοὺς χρόνους μέλλων γὰρ πάσχειν καὶ τὴν οἰκονομίαν ἐχπληροῦν τοῦ θανάτου εἰκότως ἔλεγε μὴ σαντοτε τοὺς μαθητὰς ἔχειν τὸν διδάσκαλον ὅτε δὲ τοῦ θανάτου τὴν ῥαδδουχίαν. ᾿ συνέθλασε καὶ τῆς σωματικῆς καταστάσεως τὸν λόγον ἐνίκησε, τὸ φθαρτὸν ὑπαλλάξας τῷ ἀφθάρτῳ μυστικῶς, τὸ τηνικαῦτα xpeirlov τῆς φθορᾶς τὸ QUapτὸν ἐργασάμενος καὶ τὸ πρόσκαιρον ἰδίῳ κάλλει κατακοσμήσας, σᾶσαν τῶν Φόξων τὴν προσδοκίαν λύσας, ἐκ θνητῶν εἰς ἀθάνατον μεταστησας τὸ Svnτὸν, ἐκ γῆς els ἄγειον μεταβαλὼν τὸ γήϊνον, ἐκ τυραννικῆς δουλείας εἰς ἔλευθέριον3 βασιλείαν ἀναλαδὼν, τὴν ἐπίκηρον dis ἀκήρατον ὑψώσας δίαιταν, ἁπαξαπλῶς τὸν ἄνθρωπον Θεὸν ἐργασάμενος, καθὸ Θεὸς λέγει τὴν ἀπερίγραQov αὐτοῦ ἐξουσίαν πανταχοῦ “παρεῖναι τοῖς μαθηταῖς καὶ μὴ περικλείεσθαι, μὴ χρόνῳ, μὴ τόπῳ, μὴ παχύτητι σώματος, μὴ ποσῷ, μὴ ποιῷ, μὴ χρώματι, μὴ σκιᾷ, μὴ παρελθόντι, μὴ μέλλοντι, μηδ᾽ ἐνεστῶτι σράγματι. Μετὰ γὰρ τὸ «dÜos τὸ σύμπαν ἐπεραίωσεν ἐνεστὼς, μέλλον καὶ “αρεληλυθὸς ὃ, ποσὸν, ποιὸν, χρῶμα, σκιὰν, παχύτητα σώματος, αὐτὰ περατώσας τὰ λεγόμενα πέρατα, ὡς ἐντὸς αὐτοῦ τὸ τᾶν καὶ μηδὲν ἔξω τυγχάνειν. Καθάπερ γὰρ λαμπάδα τυρὸς ἀδαπάνητον, ἄσβεστον, πολλὴν, θεσπεσίαν, μεγάλην ἅψας ἐπὶ τοῦ σταυροῦ, τὴν κρυπτομένην Θεότητα δὲ᾽ αὐτῆς ξεναγούμενος, ἀκαριαίῳ ῥοπῇ πάντα πανταχοῦ περάσας ἐσφράγισε, γῆν, οὐρανὸν, κόσμον ὅλον καὶ τὰ ὑπερχόσμια, Θρόνους, Δόξας, Ὑπεροχὰς, αὐτὰ τὰ Σεραφὶμ, εἴ τι τούτων ἀνώτερον, διὰ τοῦ σατρὸς σ᾿ιάντα κατεσημήνατο. Τί γὰρ δεῖ λέγειν [περὶ] ἀδύτων καὶ νερτέρων, ὑποχθονίων, ἀφανῶν ὡς ὅλοις ἐπιστὰς daTparii Θεότητος τῆς οἰκείας ἐξουσίας τὴν δεσποτείαν ἐφήπλωσενὅ; ἀμέλει τὸν λῃστὴν οὐχ ὡς ἄνθρωπος, ἀλλ᾽ ὡς Θεὸς anc'levürls ap αὐτὰ τῆς aíclews ἐπὶ τὸν ππολύολθον ἀνάγει παράδεισον, ὃν ἀπορρήτως ἐξ ἀρχῆς φυτεύσας ἐρρίζωσεν. Οὐ γὰρ ὡς μυθευόμενοί τινες ἀποσοφίζονται, γραῶν σαπεισῶν μασώμενοι ῥήματα, δυσωδίας μαγειρικῆς καπνὸν ἐρευγόμενοι, κυνῶν τπαραφόρων λύτταν ἀπομιμούμενοι, γνώμην τοῖς χρισήομάχοις ὁμοίαν χαλ- κεύοντες, ἰουδαϊκῆς μανίας κοινωνοὶ καὶ συνήγοροι, διαστολῇ λέξεως τὸν νοῦν τεμαχίξζοντες, τὸ γεγραμμένον καλῶς κακῶς ἀπαγγέλλοντες, φάσκοντες, «ἀμὴν λέγω σοι σήμερον,\" εἶτα διαστείλαντες, «ἔσῃ μετ᾽ ἐμοῦ ἐν σαραdelay » λέγουσιν ἀντὶ τοῦ « Σήμερόν, σοι λέγω, ἔσῃ ἐν σαραδείσῳ μετ’ ἐμοῦ» ὡς εἰς μέλλοντα χρόνον τὴν ἐπαγγελίαν τῷ ληστῇ ἀποπέμπεσθαι; Kal τίς ἐν τούτν τὴν τερατολογίαν ταύτην καταδέξεται; τίς δὲ νοῦν ἔχων ἐρρωμένον καὶ λογισμὸν ὑγιᾶ τῶν οὕτω ῥυπαρῶν λόγων καπηλεῖον ἀνοιξαάντων ἐν βίῳ τὸ δόγμα τπροσοίσεται; Κυνῶν ἀλληλοφάγων τὰ τοιαῦτα ῥήματα, ἀσπίδὼων ἰοφόρων τὰ τοιαῦτα θρυλλήματα, ὄφεων συριξόντων τὰ τοιαῦτα μυθεύματα, σοφίσμασι τὴν ἀλήθειαν κλέψαι διατολμήσαντα, τὰ πρὸς ἀνατροπὴν τῶν καλῶν λόγῳ δεινῶς ἠκονημένα, τὰ τολμῶντα περιγράφειν τὸν Χριστὸν ἐν τῷ πάθει. Καὶ τίς (ἐρωτήσωμεν γὰρ τοὺς οὕτω κενόφρονας) ἔσχισε τὴν γῆν καὶ τοῦ Θανάτου τὸ ζοφερὸν ἤνοιξε δεσμωτήριον; τίς ἔκλασε τοὺς ἐκ μαχρῶν αἰώνων ἐπικειμένους δεσμοὺς τῷ Àdp τῷ στυγητῷ; τίς οὐρανὸν λάμπεῖν τῶν ἡλιακῶν ἀκτίνων τὸ σέλας ἐχώλυσε; τίς νεκροὺς παρὸ πολλῶν ἤδη χρόνων λυθέντας ἀπὸ ψυχῶν σἹαρμοῦ τάχιον ὡς ὀλίγον ὑπεώσαντας ἐκ τῶν τάφων ἀνέστησεν; ἥ πάντως ὁ Θεὸς Λόγος ὁ τοῦ σταυρουμένου τότε μὴ χωριζόμενος ἦν ταῦτα μὲν ἱκανὸς καὶ τὰ τούτων ἐπέκεινα ποιεῖν εὐπορώτατος, τὰ δὲ τούτων βραχύτερα πραττειν οὐκ ἐπήρκεσε; Πολὺ γὰρ μεῖξον κλεῖσαι μὲν οὐρανὸν καὶ καλύψαι τὰ Qéyyn καὶ ἅδην ἀνοῖξαι καὶ τοὺς κατοιχομένους εἰς ζωὴν μεταπέμψασθαι, τοῦ παράδεισον ἀνοῖξαι καὶ τὸν λῃστὴν εἰσάξαι. ἄτοπον δὲ κἀκεῖνο, εἰ τὸ κράτος τῆς ἡμέρας ἀνειληφὼς ὁ ἥλιος ὑφ᾽ ἕν τῆς οἰκουμένης καταλαμέανει τὸ τᾶν καὶ κόσμου παντὸς ἀκτῖνι μιᾷ φωτίζει τοὺς τέρμονας, ὁ δὲ νοητὸς ἥλιος ὁ σαμφαὴς, ὁ ἄσκιος, ἀπορρήτως ἐκ πατρὸς ἀνατείλας τοῖς ὅλοις, ἀχρόνως γενόμενος καὶ χρόνους ἔντος ἔχων, Φῶς ὄντως ἀληθινὸν, xpu- βῆναι μὴ δυνάμενον, φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, κάλλος ὑπερκόσμιον, ἄλεκτον, ἀπερίγραπτον, μὴ πανταχοῦ παρῆν, ἀλλ᾽ ἐπὶ τοῦ σταυροῦ τυγχάνων οὐκ ἦν ἐν παραδείσῳ, οὐκ ἦν ἐν οὐρανῷ, οὐκ ἐν exé- pac: τοῦ παντὸς, οὐκ ἐν τῷ πατρὶ τῷ γεννῶντι μὴ παρούσης μεσιτείας ἀπαθῶς τὸν Μονογενῆ; Kal ἄνθρωπος μὲν καθεύδων và τῆς φαντασίας γῆν ὁδεύει, πόλεις καταλαμβάνει, περᾷ ποταμοὺς, ψυχῆς ἀκοιμήτῳ λόγῳ τοῖς «cw ἐπιφοιτᾷ, Χριστὸς δ᾽ ἐπὶ σταυροῦ σῶμα κρατούμενος ἡτίων ἀνθρώπου γέγονεν; ἀνθρώπου ποιητὴς καὶ exAdaTns καὶ τεχνίτης οὐ παράδεισον ἔχει; οὐ κόσμον ἐνηγκαλισται; οὐχ ἡνιοχεῖ τὸ àv; οὐ κρατεῖ τὰς ἡνίας; οὐκ ἐν τῷ “πατρὶ τυγχάνων, οὐρανὸν ὅλον καὶ τὰ ἐπέκεινα τῶν οὐρανῶν κυβερνᾷ; Φεῦ τῆς ἀνοίας Qeü τῆς δυσφημίας οὐκ εἰς τὸ βέλτιον τοῦ κοινοῦ ἡ τοῦ σταυροῦ δύναμις, εἴ γε τοῖς τοισἸεύουσιν οὐκ ἰσχύει «rap αὐτὰ διδόναι τὸ αἴτημα. Καὶ πρὸ μὲν τοῦ στταυροῦ τσιστεύοντι τῷ λεπρῷ τὰ τῆς καθάρσεως ἕτοιμα, ὁμοίως τυφλῷ καὶ τῷ παρέτῳ τὰ τῆς σωτηρίας, Aabdpp νεχρῷ, τῶν ἀδελφῶν ατστευουσῶν, τὰ τῆς ἀνασἸάσεως καὶ ἕτερα μυρία συμπτώματα καὶ πάθη τὸν λόγον τῶν τοιστευόντων ἔφθανεν ὑγιαίνοντα, ἐπὶ δὲ τοῦ σήαυροῦ, ὅπου τὸ συμπέρασμα τῆς «dans οἰκονομίας, ὅπου τὸ αλήρωμα τῶν ἀγώνων τῶν μυστικῶν, ὅπου τὸ βασίλειον ὄντως τὸ διάδοχον, ὁ τοισϊεύων τῆς wolsus παρ᾽ αὐτὰ οὐ λαμξάνοι τὸ λαμπρὸν ἐχέγγνον; ἀλλὰ τί φασιν οἱ τῆς ἀμαθοῦς διατριθῆς συνήγοροι; Καθὸ μὲν Θεὸς, εἶχεν ἐξουσίαν καὶ αὐθωρὸν εἰσάγειν τὸν λῃστὴν εἰς τὸν παράδεισον, καθὸ δὲ ἄν-- θρωπος, οὐκ ἔτι. Πρὸς οὖς ῥητέον, εἴ γε συνετεύξαντο ὦ τῆς ἀπαιδευσίας τὴν μέθην dmólovres ὦ τῶν ἐμθροντήτων ἔκγονοι καὶ ἀπόγονοι Τ τίνι γοῦν ὁ α΄στεύων ἐπίστευεν; ἀνθρώπῳ ψιλῷ ἢ καὶ Θεῷ καὶ ἀνθρώπῳ τυγχάνοντι; εἰ μὴ Θέλετε μερίσαι τὸν Χρισ)ὸν ἀπὸ τοῦ Θεοῦ καὶ τὸν Θεὸν ἀπὸ τοῦ Χρισήοῦ, ἵνα «πτιστεύοντες ἰδίως μὲν τῷ Χριστῷ σιστεύσωσι, τουτέστι τῷ ἀνθρώπῳ, ἰδίως δὲ τῷ Θεῷ Λόγῳ τῷ σαρκωθέντι καὶ λαβεῖν ἀξιώσαντι τὸ τῶν ἀνθρώπων ἰδιωμα. ἄπαγε μηδ’ εἰς ἔννοιαν ἔλθοι τοῦτό ye eio oU ποτεὶ Οὐ γὰρ ἄλλος ὁ Χριστὸς καὶ ἄλλος ὁ Μονογενὴς τοῦ Θεοῦ υἱὸς, ἀλλ᾽ ὁ Χριστός ἐσῆιν ὁ ΝΜονογενὴς τοῦ Θεοῦ καὶ ὁ Μονογενὴς τοῦ Θεοῦ doli» ὁ Χριστός ὅθεν οὐκ ἄλλος ὁ Χριστὸς καὶ ἄλλος ὁ Ἰησοῦς, ἀλλ᾽ ὁ Inaoüs ἐστιν ὁ Χριστὸς καὶ Χριστός ἐστιν ὁ ἰησοῦς φρίττει γοῦν τοῦ Χριστοῦ τὸ ὄνομα ὁ ᾷδης, οὐχ ὑπομένει ἂν ἀκούσῃ τὸν ἰησοῦν. Οὐ τὸ πλῆθος οὖν τῶν ὀνομάτων πλῆθος εἰσάγει υἱῶν, ἀλλ᾽ els ἐστιν ὁ υἱὸς, ἔχων ὀνόματα πολλά. Κἂν γοῦν τις τὸν ἰησοῦν εἰς βοηθειαν καλῇ, οὐ διασφαλησεται κἂν τὸν Χριστὸν, οὐ elaícci: κἂν τὸν υἱὸν, οὐχ ἁμαρτήσει ποτέ κἂν τὸν Μονογενῆ, οὐ σκανδαλισθήσεται τοιαύτῃ γὰρ γνώμῃ ὁ λῃστὴς ἐπὶ τοῦ σ)αυροῦ τοιστεύσας τῷ Χριστῷ μετὰ τοῦ τισήευθέντος ὁρᾷ τὸν παράδεισον. El γὰρ ἐξ ὕλης ἢ βοτάνης συγκειμένου φαρμάκου τοπικῶς ἐν οἰκίας μέρει καταχειμένον, “σανταχοῦ τῆς οἰκίας ἡ ὀσμὴ τοῦ Qapμάκου ἀπεριγράφῳ λόγῳ τοῖς ὅλοις ἐπέρχεται, «xs οὐχὶ δῆτα μᾶλλον καὶ μυστικὸν καὶ πολὺ καὶ θεσπέσιον φάρμακον τὸ σωτήριον σῶμα καθάπερ ἐν οἴκῳ μεγάλῳ, δηλαδὴ τῷ ταντὶ κόσμῳ, ἐπὶ σταυροῦ κρεμασθὲν, ὀσμῇ Seó- τητος σάντα καταλήψεται, ἰσχυρᾷ τῆς εὐωδίας καὶ ζωτικῇ δυνάμει ἀνατολὴν, δύσιν, ἄρκτον, καὶ ueanuGpíay, ὅλην τῆς οἰκουμένης τὴν ζώνην διϊκνούμενον ; Οὐδεὶς οὖν τὸν ἰησοῦν μετὰ τὴν ἀνάστασιν λόγος περιέκλεισεν, οὐ τόπος, οὐ χρόνος, οὐ ποσὸν, οὐ ποιὸν, οὐ «πλάτος, οὐ μῆκος, οὐχ ὕψος, οὐ βαθος ἀλλὰ xdv ἐν δυσμαῖς καλέσῃ τὸν Χριστόν τις, κἂν ἐν τῇ ἀνατολῇ, κἂν ἐν αὐτοῖς [τοῖς] ἀδύτοις, πρὸ τῆς κλήσεως ἐχεῖ τὸν Χριστόν ἐστιν εὑρεῖν ἀχώριστον γὰρ ὑπάρχει τοῦ Θεοῦ Λόγου τὸ τοῦ σώματος ὄργανον ἄλυτον ὁ ἱμὰς, ὡς Ἰωάννης εἶπεν, ἐκείνου τοῦ πράγματος. Τούτῳ γοῦν τῷ λόγῳ καὶ τὸν λῃσττὴν εἰς τὸν “παράδεισον ἄγει, τούτῳ τῷ λόγῳ καὶ τοῖς ἀποστόλοις συνῆν, τούτῳ τῷ λόγῳ μέχρι συντελείας τῶν τεισ᾽ῶν οὐ χωρίζεται . Πρὸ μέντοι τοῦ σάθους, ἠλήθευεν εἰπών, « Τοὺς στωχοὺς πάντοτε ἔχετε pef ἑαυτῶν, ἐμὲ δὲ οὐ στιάντοτε ἔχετε,» ὁπηνίκα τῆς οἰκονομίας ὁ μυστικὸς θάνατος ἔμελλεν αὐτὸν σωματικῶς χωρίξειν τῶν μαθητῶν, ὁπηνίκα δὲ καὶ γυνή τις ἀλαδαστρον μύρου “πολυτίμου γεμίσασα κατὰ τῆς κεφαλῆς αὐτοῦ τὸ σύμπαν κατέχεεν, ὅτε καὶ θρύλλος ἱκανὸς τῶν γογγυζόντων ἐγένετο, ὡς ἐχρῆν μᾶλλον πένητας ἐκ τοῦ μύρου τραφῆναι, καὶ μὴ τὸν στωχεύσαντα δὲ’ ἡμᾶς μυρισθῆναι, τοῦτον δὲ τὸν γογγυσμὸν ὁ τῆς προδοσίας ἐργάτης ἀνέκαυσεν, ὁ τριακοσίων μὲν δηναρίων τὸ τῆς βοτάνης μῦρον ἀποτιμησάμενος, τριάκοντα δὲ τὸ οὐράνιον μῦρον τὸ κενωθὲν ἐπὶ γῆς ἐν παροινία σσωλῶν. ἀλλ᾽ οὐχ ἁρμόδιον τὰ νῦν τῆς σκηνῆς Ἰούδα τραγῳδεῖν τὴν ὑπόθεσιν ζητημάτων γὰρ ἀγῶνες τόνδε δαμαάζουσι καὶ τῶν ἀπορουμένων κεφαλαίων ἡ λύσις καταπονεῖ. Διὸ καὶ ταύτην τειθανῶς λεχθεῖσαν λαξὼν τὴν ὑπόθεσιν, ἑτέρα εἴ τις ὑπόκειται ζητήσεως ἀφορμὴ, ἐν τῷ μέσῳ Qavépwaov: ὀνίνησι γὰρ ἡμᾶς οὐ μικρῶς τῆς τοιαύτης ἀντιλογίας ὁ κάματος.","t":"[The Christian (Macarius) answers the objection on “You always have the poor, but you do not always have me” (3.7).] Next let us see what he means by, “You always have the poor, but me you do not always have,” and what he says after the resurrection, at the conclusion of the Gospel: “I will be with you all the days until the end of the age.” A change in the speaker rightly changes the times too. For when he was about to suffer and to fulfil the economy of death, he rightly said that the disciples would not always have their teacher. But when he had broken the rod of death and conquered the law of the bodily condition, mystically exchanging the corruptible for the incorruptible — making the corruptible stronger than corruption and adorning the temporary with his own beauty, undoing all expectation of terrors, transferring what is mortal from mortality to immortality, changing what is earthly from earth to the heavenly, taking it up from tyrannical slavery into a free kingdom, raising the perishable way of life to an imperishable one, in a word making man God — then, as God, he says that his uncircumscribed authority is present everywhere with the disciples and is not enclosed by time, or place, or thickness of body, or quantity, or quality, or colour, or shadow, or anything past, future, or present. For after the Passion he passed through the whole universe — present, future, and past, quantity, quality, colour, shadow, thickness of body — setting a bound to the very things called bounds, so that the universe is within him and nothing outside. For as if he had kindled on the cross a lamp of fire — inexhaustible, unquenchable, abundant, divine, great — and conducted the hidden Godhead through it, in an instant he passed through all things everywhere and sealed them: earth, heaven, the whole world and what is above the world, Thrones, Glories, Excellencies, the Seraphim themselves, and whatever is higher than these; he marked all things through the cross. What need is there to speak of the unseen depths and the regions below, under the earth and invisible, how, coming upon all with the lightning of the Godhead, he spread out the lordship of his own authority? Indeed, not as man but as God he leads the thief, because he believed, at once up to the all-blessed paradise which he himself planted and rooted ineffably from the beginning. For it is not as certain myth-mongers argue with their sophistries — chewing the words of rotten old women, belching the smoke of kitchen stench, imitating the madness of rabid dogs, forging an opinion like that of the enemies of Christ, partners and advocates of Jewish madness — who chop up the sense by dividing the words differently, and report badly what was well written, saying, “Truly I say to you today,” and then, separating it, “you will be with me in paradise”: they say this instead of, “Today, I say to you, you will be in paradise with me,” as though the promise to the thief were deferred to a future time. And who in his senses will accept this tale of marvels? Who with a sound mind and healthy reasoning will accept the doctrine of those who have opened such a shop of filthy words in this life? Such words belong to dogs that eat one another; such babble to venomous asps; such fables to hissing snakes — words that have dared to rob the truth with sophistries, terribly sharpened in speech for the overthrow of good things, that dare to circumscribe Christ in the Passion. And who (let us ask these empty-minded men) split the earth and opened the gloomy prison of death? Who broke the bonds laid for long ages by hateful Hades? Who prevented heaven from shining with the brilliance of the sun's rays? Who raised from the tombs the dead, long since loosed from the bond of their souls, as though they had slept only a little? Surely it was God the Word, who was not then separated from the one being crucified. Was he able to do these things, and most capable of things beyond them, yet not sufficient to do lesser things? For it is much greater to shut heaven, hide its lights, open Hades, and send the departed back to life than to open paradise and bring in the thief. And this too is absurd: if the sun, having taken up the rule of the day, takes in the whole world at one moment and with one ray lights up the bounds of the whole cosmos, then the intelligible Sun — all-luminous, shadowless, risen ineffably from the Father for all, come into being without time and holding times within him, truly the true light that cannot be hidden, enlightening every man coming into the world, beauty above the world, unspeakable, uncircumscribed — was not present everywhere, but being on the cross was not in paradise, not in heaven, not at the bounds of the universe, not in the Father who without intermediary begets the Only-begotten impassibly? A man asleep journeys over the earth of his imagination, reaches cities, crosses rivers, and by the unsleeping reason of his soul visits those far away; and did Christ on the cross, held in the body, become inferior to a man? Does the maker, moulder, and craftsman of man not hold paradise? Has he not embraced the world? Does he not drive the universe like a charioteer? Does he not hold the reins? Being in the Father, does he not steer the whole of heaven and what is beyond the heavens? Alas for the folly! Alas for the blasphemy! The power of the cross would not be for the common good, if it had no strength to grant at once the request of those who believe. Before the cross, cleansing was ready for the leper who believed; salvation likewise for the blind man and the paralytic; resurrection for dead Lazarus, when his sisters believed; and countless other misfortunes and afflictions were healed at once at the word of those who believed. And on the cross — where the whole economy was brought to its conclusion, where the mystical contests were fulfilled, where the kingdom truly passed to its heir — would the believer not at once receive the bright pledge of his faith? But what do the advocates of this ignorant school say? “As God he had authority to bring the thief into paradise immediately, but as man not yet.” To them we must say, if they had met us: O you who drip with the drunkenness of ignorance, children and descendants of the thunderstruck, in whom did the believer believe? In a mere man, or in one who is both God and man? Unless you wish to divide Christ from God and God from Christ, so that believers may believe separately in Christ, that is, in the man, and separately in God the Word, who became flesh and consented to take what is proper to men. Away with it! May this never even enter the mind of a believer! For Christ is not one and the Only-begotten Son of God another; Christ is the Only-begotten of God, and the Only-begotten of God is Christ. So Christ is not one and Jesus another; Jesus is the Christ and Christ is Jesus. Hades shudders at the name of Christ; it cannot stand it if it hears “Jesus.” So the multitude of names does not bring in a multitude of sons; the Son is one, having many names. So if anyone calls on Jesus for help, he will not be mistaken; if on Christ, he will not stumble; if on the Son, he will never sin; if on the Only-begotten, he will not be scandalized. For with such a mind the thief on the cross believed in Christ and sees paradise with the one in whom he believed. For if, when a medicine made of some substance or herb is laid in one part of a house, the smell of the medicine reaches every part of the house in an uncircumscribed way, how much more will the mystical, great, and divine medicine, the saving body, hung on the cross as in a great house — that is, the whole world — take hold of all things with the odour of the Godhead, reaching east, west, north, and south, the whole belt of the world, with the strong and life-giving power of its fragrance? So after the resurrection nothing enclosed Jesus — not place, nor time, nor quantity, nor quality, nor breadth, nor length, nor height, nor depth; but if anyone calls on Christ in the west, or in the east, or in the innermost recesses, one may find Christ there before the calling. For the instrument of the body is inseparable from God the Word; the strap of that matter, as John said, cannot be loosed. By this principle he brings the thief into paradise; by this principle he was with the apostles; by this principle he is not separated from the faithful until the end. Before the Passion, however, he spoke the truth in saying, “You always have the poor with you, but me you do not always have,” when the mystical death of the economy was about to separate him bodily from the disciples; when a woman filled an alabaster jar with very precious ointment and poured it all on his head; when there was much talk among the grumblers that the poor should rather have been fed from the ointment, and not he who became poor for our sake be anointed. This grumbling was kindled by the worker of the betrayal, who valued the ointment made from herbs at three hundred denarii, yet in his drunken folly sold for thirty the heavenly ointment that had been poured out on earth. But it is not fitting now to make a tragedy of the stage-business of Judas; the contests over the questions overwhelm this, and resolving the perplexing headings wears one out. Therefore, taking this subject as persuasively answered, if any other occasion of inquiry remains, bring it into the open; for the labour of such debate profits us not a little.","f":"Macarius Magnes, <i>Apocr.</i> 3.14 (Blondel, 90–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-14)."},"macarius-magnes-apocriticus/3.15":{"o":"Ἑἕλλην. ὁ δ’ ὑπομειδιάσας καὶ καταστεϊξόμενος ἡμῶν, ἀπεχρίνατο Qds ὡς οἱ θρασύτεροι τῶν ἀγωνιστῶν μέχρι τῆς ἀγωνίας νικᾶν ἐπαγγελλόμενοι σολλοὺς ἐν τῷ σῆαδίῳ τρέχειν ἐρεθίζουσι, τὸν αὐτὸν δοκεῖς μοι καὶ σὺ τρόπον ἀνειληφὼς, ἑτέραν ὡς ἐκ BaXGidós σοι θέλειν σεῦσιν πιροσάγεσθαι. Λέγ᾽ οὖν ἡμῖν, ὦ τᾶν, ἐντεῦθεν ἀρξάμενος. Πολυθρύλλητον ἐκεῖνο ῥῆμα τοῦ Διδασκάλου ἐσῆ)ν, λέγει « Éd» μὴ Qdγητέ μου τὴν σάρκα καὶ eínré μου τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν davrois.» Τοῦτο γὰρ οὐ θηριῶδες ὄντως οὐδ᾽ ἄτοπον, ἀλλ᾽ ἀτοπήματος παντὸς ἀτοπώτερον καὶ παντὸς θηριώδους τρόπου θηριωδέστερον, ἄνθρωπον ἀνθρωπίνων σαρχῶν ἀπογεύεσθαι καὶ σαίνειν ὁμοφύλων αἷμα καὶ ὁμογενῶν, καὶ τοῦτο τράττοντα ζωὴν ἔχειν aldviov ποίαν γὰρ, εἰπέ μοι, τοῦτο ποιοῦντες ὑπερβολὴν ὠμότητος εἰς τὸν βίον εἰσάξετε; ποίαν τούτου τοῦ μύσους ἐναγεστέραν κακίαν ἄλλην καινοτομήσετε; Οὐ φέρουσιν ἀκοαὶ, οὐ λέγω τὴν πρᾶξιν, ἀλλ᾽ οὐδὲ τὸ λεγόμενον νεώτερον τοῦτο καὶ ξένον ἀνοσιούργημα, οὐδὲ τῶν Ἐξριννύων αἱ φαντασίαι ποτὲ τοῖς ἐκτόπως ζῶσι τοῦτο κατεμήνυσαν, οὐδὲ Ποτιδαιᾶται, εἰ μὴ λιμὸς ἀπάνθρωπος αὐτοὺς κατελέπτυνε, τοῦτο κατεδέξαντο Θυέστειόν «ote δεῖπνον ἐξ ἀδελφικῆς λύπης τοιοῦτο ἐγένετο Τηρεὺς ὁ Θρὰξ ἄκων τοιούτων ἐνεφορήθη σιτίων Ἅρπαγος ὑπ’ ἀστυάγους ἀπατηθεὶς τὰς τοῦ QUτάτου σάρκας ἐθοινήσατοθ᾽ καὶ edvres οὗτοι ἀκουσίως τοιαύτην ὑπέμενον βδελυρίαν. Οὐ μήν τις ἐν εἰρήνῃ ζῶν τοιαύτην ἤρτυσεν ἐν τῇ ζωῇ τράπεζαν οὐδεὶς παρὰ διδασκάλου τοιοῦτο μυσαρὸν ἐδιδάχθη μαθημα κἂν Σκυθίαν ταῖς lolopíais παρέλθῃς, κἂν τοὺς Μακροβίους διέλθης Αἰθίοπας, κἂν τὴν ὠκεάνιον ζώνην ἐν κύκλῳ διϊππεύσῃς, Φθειροφάγους μὲν καὶ ῥιξοφάγους εὑρήσεις, ἑρπετοσίτας καὶ μυοτρώκτας9 ἀκούσεις, σαρκῶν δ᾽ ἀνθρωπείων “σάμπαν ἀπεχομένους. Τίς οὖν ὁ λόγος οὗτος ; κἂν γὰρ ἀλληγορικῶς ἔχῃ τι μυστικώτερον καὶ λυσιτελέστερον, ἀλλ᾽ ἡ ὀσμὴ τῆς λέξεως διὰ τῆς ἀκοῆς εἴσω «ov «apsAθοῦσα αὐτὴν ἐκάκωσε τὴν ψυχὴν, τῇ ἀηδίᾳ ταράξασα, καὶ τῶν ἀποκρύφων τὸν λόγον ἐσίνωσεν ὅλον exapaaxevdaas σκοτοδινιάσαι τῇ συμφορᾷ τὸν &νθρωπον οὐδὲ τῶν ἀλόγων ἡ Φύσις, κἂν ἀπαραίτητον ἴδῃ λιμὸν καὶ ἀφόρητον \", ὑπομείνῃ τοῦτό ποτε οὐδὲ κύων χυνὸς, οὐδ᾽ ἄλλο τι τῶν ὁμογενῶν γεύσεταί wore σαρκῶν. ἀλλὰ πολλοὶ τῶν διδασκόντων καινοτομοῦσι ξένα τούτου δὲ καινότερον οὐδεὶς τῶν διδασκόντων ἐξεῦρε τραγῴδημα, οὐχ ἱστοριογράφος, οὐ Φιλόσοφος ἀνὴρ, οὐ βαρβάρων, οὐχ ÉXXvov τῶν ἄνω. Βλέπετε γοῦν τί σαθόντες συμπείθεσθαιδ τοὺς εὐχερεῖς ἀλόγως τπυροτρέπεσθε, βλέπετε «xoiov οὐ μόνον ταῖς ἀγροικίαις, ἀλλὰ καὶ ταῖς πόλεσιν ἐπικωμάξει κακόν θεν δοκεῖ μοι μήτε Μάρκον μήτε Λουκᾶν unt αὐτὸν τοῦτο γεγραφηκέναι Ματθαῖον, ἅτε δοκιμάσαντας οὐκ ἀστεῖον τὸ ῥῆμα, ἀλλὰ ξένον καὶ ἀπᾷδον καὶ τῆς ἡμέρου ζωῆς μακρὰν ἀπῳκισμένον. Καὶ τοῦτο μὲν οὐδ᾽ [ἄν] αὐτὸς ἀναγνοὺς ἀσμενίσειας πολλοῦ δὲ [δεῖ] τις ἄλλος ἐλευθερίῳ παιδεύσει συνανξηθείρ.","t":"[The Greek (the philosopher), introducing a new series of objections.] He, smiling a little and mocking us, answered, saying: “As the bolder contestants, boasting of victory right up to the contest, challenge many to run in the stadium, you seem to me to have taken up the same manner, wishing another question to be put to you as if from the starting-line. Speak to us, then, my friend, beginning from here. That much-repeated saying of the Teacher is this — he says: ‘Unless you eat my flesh and drink my blood, you have no life in yourselves.’ This is truly not merely bestial and absurd; it is more absurd than every absurdity and more bestial than every bestial way, that a man should taste human flesh and drink the blood of those of his own tribe and kin, and by doing this have eternal life. For tell me, if you do this, what excess of savagery will you bring into life? What other wickedness more accursed than this pollution will you invent? Ears cannot bear — I do not say the deed, but even the mention of this novel and strange abomination. Not even the phantoms of the Furies ever disclosed this to those who live outlandish lives; nor would the Potidaeans have accepted it, had not an inhuman famine wasted them. Once the banquet of Thyestes was of this kind, from a brother's grievance; Tereus the Thracian filled himself with such food unwillingly; Harpagus, deceived by Astyages, feasted on the flesh of his dearest; and all these underwent such loathsomeness against their will. But no one living in peace ever prepared such a table in his life; no one was taught so foul a lesson by a teacher. Though you go past Scythia in your inquiries, though you go through the long-lived Ethiopians, though you ride round the whole circle of the Ocean, you will find lice-eaters and root-eaters, you will hear of reptile-eaters and mouse-gnawers, but men who abstain altogether from human flesh. What, then, is this saying? For even if allegorically it has something more mystical and profitable, the smell of the wording, coming in through the hearing, harmed the soul itself, troubling it with disgust, and spoiled the whole sense of the hidden meanings, making a man dizzy at the calamity. Not even the nature of irrational animals would ever endure this, though it saw inexorable and unbearable famine; not dog of dog, nor any other animal, will ever taste the flesh of its own kind. Many teachers invent strange novelties; but none of the teachers has found a tragedy more novel than this — no historian, no philosopher, none of the barbarians nor of the ancient Greeks. See, then, what has befallen you, that you urge the credulous without reason to be persuaded; see what an evil comes rioting not only into the countryside but into the cities as well. So it seems to me that neither Mark nor Luke nor even Matthew wrote this, judging the saying not refined but strange and discordant and far removed from civilized life. And even you yourself would not welcome it on reading it — much less anyone else brought up in a liberal education.”","f":"Macarius Magnes, <i>Apocr.</i> 3.15 (Blondel, 94–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-15)."},"macarius-magnes-apocriticus/3.16":{"o":"Σκέψαι δὲ κἀκεῖνο λεπτῶς τὸ xeQdAciov, ἔνθα φησί « Τοῖς δὲ anc'icóoacuv ἐπακολουθήσει σημεῖα τοιάδε ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσι καὶ καλῶς ἕξουσι κἂν Θανάσιμον φάρμακον πίωσιν, οὐ μὴ αὐτοὺς βλάψει.» Ἐχρῆν γοῦν τοὺς ἐκκρίτους τῆς ἱερωσύνης καὶ μάλιστα τοὺς ἀντιποιουμένους τῆς ἐπεσκοπῆς ἤτοι προεδρίας τούτῳ χρήσασθαι τῷ τῆς κρίσεως τρόπῳ καὶ προκεῖσθαι τὸ θανάσιμον φάρμακον, ἵνα ὁ μὴ βλαξεὶς ἐκ τῆς Φαρμακοποσίας τῶν ἄλλων προχριθείη, εἰ δ᾽ οὐ Θαρροῦσι τοιοῦτον σαραδέξασθαι τρόπον, ὁμολογεῖν αὐὖτοὺς, ὡς οὐ τοισϊεύουσι τοῖς ὑπὸ ἰησοῦ [ῥηθεῖσιν]. Εἰ γὰρ τῆς σίστεως ἴδιον νικῆσαι φαρμάκου κακίαν καὶ νοσοῦντος ἀλγηδόνα καταξαλεῖν, ὁ συισϊεύων καὶ μὴ ποιῶν ταῦτα ἢ γνησίως οὐ τεπίστευκεν ἢ συιισήεύων γνησίως οὐ δυνα- τὸν ἀλλ’ ἀσθενὲς ἔχει τὸ τοιστευόμενον.","t":"[The philosopher's objection.] Consider carefully that heading too, where he says: “These signs will follow those who believe: they will lay hands on the sick and they will recover; and if they drink a deadly drug, it will not harm them.” So those chosen for the priesthood, and especially those who lay claim to the episcopate or presidency, ought to use this mode of testing: the deadly drug should be set before them, so that the one not harmed by drinking the drug might be preferred to the others. And if they do not dare to accept such a test, they should confess that they do not believe what was said by Jesus. For if it is proper to faith to overcome the evil of a drug and to put down the pain of the sick, then the believer who does not do these things either has not genuinely believed, or, believing genuinely, has an object of belief that is not powerful but weak.","f":"Macarius Magnes, <i>Apocr.</i> 3.16 (Blondel, 96; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-16)."},"macarius-magnes-apocriticus/3.17":{"o":"Βλέπε δ’ ὅμοιον τούτῳ ῥητὸν καὶ ἀκόλουθον «Ἐὰν ἔχητε mío ὡς κόκxov σινάπεως, ἀμὴν λέγω ὑμῖν, ἐρεῖτε τῷ ὄρει τούτῳ ἄρθητι καὶ βληθητι εἰς τὴν θάλασσαν καὶ οὐδὲν ἀδυνατήσει ὑμῖν.» Δῆλον τοίνυν ὡς ὁ μὴ δυνάμενος ἐκ προσταάγματος ὄρος ἀποκινῆσαι οὐκ ἔστιν ἄξιος τῆς τῶν πτιστῶν νομίζεσθαι φρατρίας. ὅθεν ἐλέγχεσθε φανερῶς ὅτι μὴ ὅπως τὸ λοιπὸν μέρος τῶν Χριστια- νῶν τοῖς πτιστοῖς ἐναριθμεῖται, ἀλλὰ μηδὲ τῶν ἐπισκόπων ἢ τυρεσξυτέρων τις τούτου τοῦ προσρήματός ἐσήιν ἄξιος.","t":"[The philosopher's objection.] See a saying like this one and following from it: “If you have faith as a grain of mustard seed, truly I say to you, you will say to this mountain, ‘Be taken up and cast into the sea,’ and nothing will be impossible for you.” It is plain, then, that whoever cannot move a mountain by command is not worthy to be counted in the brotherhood of the faithful. So you are plainly refuted: not only is the rest of the Christians not to be counted among the faithful, but not even any of the bishops or presbyters is worthy of this title.","f":"Macarius Magnes, <i>Apocr.</i> 3.17 (Blondel, 97; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-17)."},"macarius-magnes-apocriticus/3.18":{"o":"Φέρε δέ σοι κἀκείνην ὧδε τὴν λέξιν εἴπωμεν, τίνος χάριν τοῦ πσειράξοντος τὸν ἰησοῦν λέγοντος «Βαλε σεαυτὸν ἀπὸ τοῦ ἱεροῦ χάτω,» τοῦτο μὲν οὐ ποιεῖ, Φησὶ δὲ πρὸς αὐτόν - «Οὐ σειράσεις Κύριον τὸν Θεόν aov » ὅπερ δοκεῖ μοι δεδοικότα τὸν ἐκ τῆς καταπτώσεως κίνδυνον τοῦτ᾽ εἰρηκέναι. El γὰρ, ὥς Qave, ἄλλα τε πολλὰ διεπρατίετο Sajuara, καὶ δὴ καὶ νεκροὺς ἀνίστα λόγῳ μόνῳ, ἐχρῆν αὐτὸν erapaxpiipa δεῖξαι ὡς ἱκανὸς [ἐστ)}] καὶ ἑτέρους ἀπὸ κινδύνων ῥύσασθαι ἐν τῷ δισκεῦσαι τοῦ ὕψους ἄνωθεν αὑτὸν κάτω, καὶ μηδὲν ὁτιοῦν αὐτὸν λωβηθῆναι τοῦ σώματος, καὶ μάλισθ᾽ ὅτι καὶ γραφικὸν εἰς αὐτόν σου διελάλει κεφάλαιον Qdaxov: « Éml χειρῶν ἀροῦσί σε μή axove προσκόψῃς πρὸς λίθον τὸν πόδα σου,» ὅθεν τοῖς ἐν τῷ ἱερῷ παροῦσι δείξαι τῷ ὄντι δί- καιον, ὅτι Θεοῦ ταῖς dci καὶ «avrüs κινδύνου δύναται αὐτόν τε καὶ τοὺς αὐτοῦ ῥύεσθαι.","t":"[The philosopher's objection.] Come, let us also tell you of this saying: why, when the tempter said to Jesus, “Throw yourself down from the temple,” he does not do it, but says to him, “You shall not tempt the Lord your God.” It seems to me that he said this out of fear of the danger of the fall. For if, as you say, he performed many other wonders and even raised the dead by a word alone, he ought to have shown at once that he was able to rescue others from dangers by hurling himself down from the height and suffering no injury at all to his body — especially since a passage of Scripture somewhere spoke of him, saying, “They will bear you up on their hands, lest you strike your foot against a stone.” So the truly right thing was to show those present in the temple that he is God's Son and able to rescue himself and his own from every danger.","f":"Macarius Magnes, <i>Apocr.</i> 3.18 (Blondel, 98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-18)."},"macarius-magnes-apocriticus/3.19":{"o":"Ταῦτα μὲν χύδην οὕτω μαχρηγορούμενα πολλὴν, ὡς εἰκὸς, ἔχει τὴν ἀηδίαν, καὶ ὥσπερ αὐτὰ πρὸς ἑαυτὰ τῆς ἀντιλογίας ἀνακαίει τὴν μάχην. El yàp ἐθέλει τις ὡς ἐκ τριόδου κἀκείνων τῶν εὐαγγελιῶν ἀφηγησασθαι τὸν λόγον, ὃν ὁ ἰησοῦς τῷ Πέτρῳ διαφθέγγεται Qds ?- «Ὑπαγε ὀπίσω μου, Σατανᾶ, σκανδαλόν μου εἶ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων » εἶτ᾽ ἐν ἑτέρῳ τόπῳ᾽ «\"Σὺ sl Πέτρος, καὶ ἐπὶ ταύτῃ τῇ τιέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν καί σοι δώσω τᾶς κλεῖς τῆς βασιλείας τῶν οὐρανῶν.» Εἰ γὰρ οὕτω κατέγνω τοῦ Πέτρου, ὡς καὶ Σατανᾶν αὐτὸν εἰπεῖν ὀπίσω βαλλόμενον καὶ σκάνδαλον μηδ᾽ ὁτιοῦν Seiov ἀνειληφότα φρόνημα, ἀποσκχοραχίσαι δ᾽ αὐτὸν οὕτως, ἅτε καιρίως σαὐλημμελήσαντα, ὡς μηδ᾽ εἰς ὄψιν τοῦ λοιποῦ λαβεῖν τοῦτον ἐθέλειν, ἀλλ᾽ εἰς τοὐπίσω ῥίψαι εἰς τὸν τῶν ἀπεριμμένων καὶ ἀφανῶν ὅμιλον, τί χρὴ ταύτης ἀνωτέρω τῆς ἀποφάσεως ψῆφον ἀπεκδέχεσθαι κατὰ τοῦ κορυφαίου καὶ πρώτου τῶν μαθητῶν; Ταῦτα γοῦν εἴ τις νήφων σφοδρῶς μηρυκήσεται, εἶθ᾽, ὡς ἐπιλαθομένου τοῦ Χριστοῦ τῶν κατὰ τοῦ Πέτρου γεγενημένων φωνῶν, ἐπακούσει τὸ «Σὺ εἶ Πέτρος καὶ ἐπὶ ταύτη τῇ πέτρᾳ οἰκοδομῆσω μου τὴν Ἐἰχκλησίαν» καὶ τὸ, «Σοὶ δώσω τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν,» οὐ γελάσεται μέγα τὸ σήόμα ῥηγνύμενος; οὐ καγχάσει καθάπερ ἐν θυμόλῃ Sedrpov; οὐ λέξει κερτομῶν, οὐ συριεῖ σφοδρότερον; οὐ τοῖς σαρεσῆῶσιν ἐρεῖ γεγωνότερον, « ἢ Πέτρον Σατανᾶν λέγων ἐμεθύσκετο οἴνῳ βεGAnuévos καὶ λαλῶν ἐπίληπτα, ἢ κλειδάρχην τοῦτον τῆς βασιλείας ποιῶν ὀνείρους ἐζωγράφει, τῇ φαντασίᾳ τῶν ὕπνων;» Ποῖος γὰρ Πέτρος Baodaa: τῆς Ἐἰχκλησίας τὴν κρηπῖδα δυνάμενος ὁ μυριάκις σαλευθεὶς εὐχερείᾳ τῆς γνώμης; ποῖος σἹερρὸς ἐν αὐτῷ λογισμὸς ἐφωραθη, ἣ τοῦ τὸ ἀκλόνητον τῆς φρονήσεως ἔδειξεν, ὁ πσαιδίσκης οἰκτρᾶς ἕνεκεν τοῦ ἰησοῦ ῥημάτιον ἐπακούσας καὶ δεινῶς κραδαινόμενος, ὁ τρίτον ἐπιορκήσας, οὐ μεγάλης αὐτῷ τινος ἐπικειμένης ἀνάγκης; El γοῦν τὸν οὕτως εἰς αὐτὸ τῆς εὐσεβείας elaícavta τὸ κεφάλαιον Σατανᾶν πτρολαξὼν εὐλόγως ὠνόμασεν, ἀτόπως τιάλιν ὡς ἀγνοῶν ἐποίησε, τῆς κορυφῆς τῶν πραγμάτων διδοῖ τὴν ἐξουσίαν.","t":"[The philosopher's objection.] These things, so diffusely said at such length, are, as is likely, very distasteful, and they inflame, as it were, the battle of contradiction against themselves. For suppose someone, as if from the crossroads, wished to explain those words of the gospels which Jesus addresses to Peter, saying, “Get behind me, Satan; you are a stumbling block to me, because you do not think the things of God but the things of men,” and then in another place, “You are Peter, and on this rock I will build my Church, and to you I will give the keys of the kingdom of heaven.” If he so condemned Peter as even to call him Satan, thrust behind him, and a stumbling block who had taken up no divine thought at all, and so drove him off, as one who had sinned mortally, that he did not wish to have him in his sight any more, but threw him behind into the crowd of the cast-off and the obscure — what verdict more severe than this sentence must one expect against the chief and first of the disciples? So if anyone, being quite sober, chews these things over, and then, as though Christ had forgotten the words spoken against Peter, hears, “You are Peter, and on this rock I will build my Church,” and, “To you I will give the keys of the kingdom of heaven,” will he not laugh till his mouth splits? Will he not guffaw as at the stage from his seat in the theatre? Will he not speak in mockery and hiss more loudly? Will he not say more loudly to those standing by: “Either when he called Peter Satan he was drunk, overcome by wine and talking as in a fit; or when he made him key-keeper of the kingdom he was painting dreams in the imaginings of sleep”? For what sort of Peter was able to bear the foundation of the Church, he who was shaken countless times by the fickleness of his mind? What firm reasoning was ever detected in him, or where did he show an unshakable mind — he who, hearing a little word about Jesus from a wretched serving-girl, was terribly shaken and perjured himself three times, though no great necessity pressed on him? If, then, he rightly took him up beforehand and called him Satan, as one who had stumbled at the very head of godliness, he acted absurdly in turn, as though he did not know what he had done, in giving him authority over the summit of affairs.","f":"Macarius Magnes, <i>Apocr.</i> 3.19 (Blondel, 99; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-19)."},"macarius-magnes-apocriticus/3.2":{"o":"f. Πῶς εἴρηται Ei δυνατὸν, παρελθέτω τὸ ποτήριον. Ov μὴν ἀλλὰ xdxcivo μεστὸν ἀσαφείας 5. μεστὸν δ᾽ ἀπαιδευσίας τὸ ῥῆμα m Με «τοὺς ἀποχτείνονταφ τὸ σῶμα,» καὶ αὐτὸς ἀγωνιῶν καὶ τῇ προσδοκίᾳ τῶν δεινῶν ἐπαγρυπνῶν καὶ δι᾽ εὐχῆς ᾿τσαρακαλῶν τὸ πάθος αὐτῷ παρελθεῖν λέγων τοῖς γνωρίμοις «᾿ Γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ “παρέλθῃ ὑμᾶς ὁ πειρασμός.» Ταῦτα ydp οὐχ ἄξια παιδὸς Θεοῦ τὰ ῥήματα, ἀλλ᾽ οὐδ᾽ ἀνθρώπου σοφοῦ Θανάτου καταφρονοῦντος.","t":"[The philosopher's objection.] 2. How it is said, “If it is possible, let the cup pass.” Moreover, another saying too is full of obscurity, full of ignorance: “Do not fear those who kill the body” — when he himself was in anguish, keeping awake in expectation of the terrors, and begging in prayer that the suffering might pass him by, saying to his companions, “Watch and pray, that the temptation may pass you by.” These words are not worthy of a son of God, nor even of a wise man who despises death.","f":"Macarius Magnes, <i>Apocr.</i> 3.2 (Blondel, 53; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-2)."},"macarius-magnes-apocriticus/3.20":{"o":"ὅτι δὲ Πέτρος ἐν πολλοῖς ]αίσας κατηγορεῖται, δηλοῖ κἀξ ἐκείνου τοῦ χεφαλαίου τὸ ῥητὸν, ὅπου «xpàs αὐτὸν ὁ ἰησοῦς εἶπεν «Οὐ λέγω σοι ἕως ἀλλ᾽ ἕως ἑδδομηκοντάκις ἐπτὰ ἀφήσεις τῷ σλημμελοῦντι τὸ dpdpτημα.\" O δὲ ταύτην λαξὼν τὴν ἐντολὴν καὶ τὴν νομοθεσίαν οὐδ᾽ ὁτιοῦν τὸν δοῦλον τοῦ ἀρχιερέως τ΄λημμελήσαντα κόπτει τοῦ ὠτίου καὶ μῶμον dpydberas μηδὲν ὅλως ἁμαρτόντα. Τί γὰρ ἡμαρτὲν, εἰ κελευσθεὶς ὑπὸ τοῦ δεσπότου συνἦλθεν εἰς τὴν τότε κατὰ τοῦ Χριστοῦ ἔφοδον;","t":"[The philosopher's objection.] That Peter is accused of stumbling in many things is shown also by the saying of that heading where Jesus said to him: “I do not say to you up to …, but up to seventy times seven you shall forgive the one who offends.” Yet he, having received this commandment and law, cuts off the ear of the high priest's servant, who had done nothing wrong at all, and does him harm though he had not sinned at all. For what sin had he committed, if at his master's command he joined in the attack made on Christ at that time?","f":"Macarius Magnes, <i>Apocr.</i> 3.20 (Blondel, 100; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-20)."},"macarius-magnes-apocriticus/3.21":{"o":"Οὗτος ὁ Πέτρος καὶ ἐν ἑτέροις ἀδικῶν ἐλέγχεται ἄνδρα ydp τινα λεγόμενον ἀνανίαν καὶ σὺν αὐτῷ γυναῖκα Σαάπφειραν καλουμένην, ἐπεὶ μὴ τὸ «àv τοῦ χωρίου τίμημα κατεθάλοντο,, ὀλίγον δ᾽ εἰς ἀναγκαίας ἑαυτοῖς τὰς χρείας ἀφώρισαν, ἐθανάτωσε μηδὲν ἀδικήσαντας. Τί γὰρ ἠδίκησαν, εἰ μὴ πάντα τὰ ἑαυτῶν ἠθέλησαν χαρίσασθαι; El δ᾽ ἄρα καὶ ἀδίκημα τὸ πρᾶγμα ἐνομίζετο, ἐχρῆν αὐτὸν τῶν ἐντολῶν τοῦ Ἰησοῦ μεμνημένον, ἕως τετρακοσίων ἐνενήκοντα πλημμελημάτων συμπάσχειν διδαχθέντα, συγγνῶναι τῇ μιᾷ, εἴ γ᾽ ὄντως ἁμαρτία τις τὸ axenpaypévov ὑπῆρχε σκοπεῖν δ᾽ αὐτὸν ἐχρῆν τυρὸς τοῖς ἄλλοις κἀκεῖνο ὡς αὐτὸν ἀγνοεῖν ὀμόσας τὸν Ἰησοῦν οὐ μόνον ἐψεύσατο, ἀλλὰ καὶ ἐπιώρκησε τῆς μελλούσης καταφρονήσας κρίσεως καὶ ἀνασήασεως.","t":"[The philosopher's objection.] This Peter is convicted of wrongdoing in other matters too. For a man called Ananias, and with him a woman named Sapphira, because they did not deposit the whole price of their land, but set aside a little for their own necessary needs, he put to death, though they had done no wrong. For what wrong did they do, if they did not wish to give away all that was theirs? And even if the thing was thought a wrong, he ought to have remembered the commandments of Jesus, who had taught him to bear with as many as four hundred and ninety offences, and to have pardoned this one, if indeed what was done was a sin at all. And besides the rest he ought to have considered this too: how he himself, swearing that he did not know Jesus, not only lied but perjured himself, despising the judgment and resurrection to come.","f":"Macarius Magnes, <i>Apocr.</i> 3.21 (Blondel, 101–102; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-21)."},"macarius-magnes-apocriticus/3.22":{"o":"Οὗτος ὁ τρωτοστάτης τοῦ χοροῦ τῶν μαθητῶν διδαχθεὶς ὑπὸ τοῦ Θεοῦ θανάτου καταφρονεῖν, συλληφθεὶς ὑπὸ m καὶ Φυγὼν, αἴτιος κολάσεως τοῖς τηροῦσιν ἐγένετο. Φυγόντος γὰρ αὐτοῦ νυκτὸς, ἡμέρας γενομένης, 96- ρυδος ἦν ἐν τοῖς στρατιώταις πῶς ἐξῆλθεν ὁ Πέτρος ἐπιξζητήσας δὲ αὐτὸν ὁ ἡρώδης καὶ μὴ εὑρὼν, ἀναχρίνας τοὺς Φύλακας, ἐκέλευσεν ἀπαχθῆναι, του-- Téo i» ἀποτμηθῆναι. Θαυμάσαι τοίνυν do) exis ὁ ἰησοῦς τοιούτῳ ὄντι τῷ Πέτρῳ τὰ κλειδία δέδωκε τῶν οὐρανῶν, τοῶς ἐν τοσούτῳ τεταραγμένῳ θορύδῳ καὶ τηλικούτοις τράγμασι καταπεπονημένῳ ἔλεγε «\"Βόσκε τὰ ἀρνία μου,» εἴ γε τὰ μὲν πρόβατα εἰσιν οἱ «col εἰς τὸ τῆς τελειώσεως expoGdvres μυσήήριον, τὰ δ᾽ ἀρνία τῶν ἔτι κατηχουμένων ὑπάρχει τὸ ἄθροισμα, ἁπαλῷ τέως τρεφόμενον διδασκαλίας γάλακτι. ὅμως ἱστορεῖται μηδ᾽ ὀλίγους μῆνας βοσκήσας τὰ «xpo6dria ὁ Πέτρος ἐσ)αυρῶσθαι, εἰρηκότος τοῦ Ϊησοῦ τὰς Ádov αὐλας μὴ κατισχύσειν αὐτοῦ. Κατέγνω καὶ Παῦλος Πέτρου λέγων «^Tloó τοῦ γὰρ ἐλθεῖν ἀπὸ ἰακώξου τινὰς, μετὰ τῶν ἐθνῶν συνήσθισεν ὅτε δὲ ἦλθον, ἀφώριξεν ἑαυτὸν Φοβούμενος τοὺς ἐκ περιτομῆς καὶ συνυπεκρίθησαν αὐτῷ πολλοὶ Ἰουδαῖοι.» Πολλὴ δὲ κἀν τούτῳ καὶ μεγάλη κατάγνωσις, ἄνδρα τοῦ Θείου σήόματος ὑποφήτην γενόμενον ἐν ὑποκρίσει ζῆν καὶ πρὸς ἀνθρώπων ἀρέσκειαν “πολιτεύεσθαι, ἔτι δὲ καὶ γυναῖκα περιάγεσθαι, Παύλου καὶ τοῦτο λέγοντος «\"Μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγεσθαι, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ Πέτρος; » Εἶτα ἐπιλέγει «* Ol γὰρ τοιοῦτοι ψευδαπόσίτολοι, ἐργάται δόλιοι ». Εἰ γοῦν ἐν τοσούτοις ἱσ᾽όρηται Πέτρος ἐγκεκυλῖσθαι κακοῖς, σῶς οὐ Φρικτέον ὑποτοπῆσαι κλεῖδας οὐρανοῦ κατέχειν καὶ λύειν καὶ δεσμεῖν αὐτὸν μυρίοις ἐσφιγμένον ὥσπερ ἀτοπήμασιν.","t":"[The philosopher's objection.] This man, who stood first in the choir of the disciples, taught by God to despise death, when he was seized by … and escaped, became the cause of punishment for those who guarded him. For after he escaped by night, when day came there was a commotion among the soldiers about how Peter had got out; and Herod, having searched for him and not found him, examined the guards and ordered them to be led away, that is, beheaded. One may well wonder, then, how Jesus gave the keys of heaven to Peter, such as he was; how to one so troubled by such turmoil and worn down by such affairs he said, “Feed my lambs” — if the sheep are the faithful who have advanced to the mystery of perfection, and the lambs are the gathering of those still being instructed as catechumens, nourished as yet on the tender milk of teaching. Yet Peter is recorded to have been crucified after feeding the lambs not even a few months, though Jesus had said that the gates of Hades would not prevail against him. Paul too condemned Peter, saying, “For before certain men came from James, he ate with the Gentiles; but when they came, he separated himself, fearing those of the circumcision; and many Jews joined him in hypocrisy.” In this too there is much and great condemnation: that a man who had become interpreter of the divine mouth should live in hypocrisy and conduct himself to please men; and further, that he should take a wife about with him, for Paul says this too: “Do we not have the right to take about a sister as wife, as do the rest of the apostles and Peter?” And then he adds, “For such men are false apostles, deceitful workers.” If, then, Peter is recorded to have been mired in so many evils, how can one not shudder to suppose that he holds the keys of heaven, and looses and binds, when he is himself bound fast, as it were, in countless absurdities?","f":"Macarius Magnes, <i>Apocr.</i> 3.22 (Blondel, 102; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-22)."},"macarius-magnes-apocriticus/3.23":{"o":"Οὕτω xaraxpovaÜEvros τοῦ τῆς cUceGelas δόγματος καὶ μικροῦ σειομένης τῆς τῶν χριστιανικῶν περιβόλων χρηπῖδος, ἔρεισμα λόγων ἱκανῶν ἡμεῖς ἐξζητήσαμεν, εἶτ᾽ ὠχυρωμένον καθάπερ “σολεμέῳ τύργον ἀνεσῆησαμεν, ἐν ᾧ τεποιθότες, πολλὰς μὲν ῥημάτων ἀκίδας δεχόμενοι, ἄτρωτοι διεμείναμεν, πολλὴν δὲ σοφιστικῆς δεινότητος Qapérpav κενωθεῖσαν ἠνέγκαμεν καὶ δὴ τῆς «avrevxías καὶ τοῦ ταύτην κατέχοντος λοιπὸν ἀποκάμνοντος ἐκ τοῦ ῥοιξηδὸν xaÜ' ἡμῶν βελῶν ἠκονημένων τόξον ἀπευθύνοντος, ἡμεῖς ἠρέμα τῆς εὐταξίας κατ᾽ αὐτοῦ τὴν ππανοπλίαν ἐθηήξαμεν καὶ πρώτην ὥσπερ ἀφετηρίαν εἰς αὐτὸν πεποιήμεθα Φάσκοντες εἰς πρόσωπον αὐτοῦ καὶ τῶν σὺν αὐτῷ «spl τῆς σαρκὸς τοῦ Χριστοῦ ὡς οὐ ξένον οὐδὲ φρικῶδες εἴρηκεν ὁ Σωτήρ᾽ «Eày μὴ Φαγητέ μου τὴν σάρκα καὶ «ínzé μου τὸ αἷμα, οὐκ ἔχετε ζωην. v ὅρα ydp uoi τὸ ἀρτίτοκον νῦν εἴπωμεν καὶ τικτόμενον βρέφος τὸ ἀπὸ σκοτεινῆς καὶ διύγρου μονῆς ἀναχωρῆσαν ἂν μὴ φάγῃ τὴν σάρκα καὶ πτιίῃ τὸ αἷμα τῆς μητρὸς, οὐκ ἔχει ζωὴν οὐδ᾽ εἰς ἀνθρώπους ἀνάγεται, ἀλλ᾽ εἰς τὸν σκότον ἄπεισι τοῦ Θανάτου ἂν δὲ τῶν φυσικῶν ἐκείνων μεταλάξῃ σηγῶν καὶ τῆς συγγενοῦς δαψιλῶς κατατρυφήσῃ σαρκὸς, τὸ τηνικαῦτα λοιπὸν εἰς ἡλικίαν ἀγόμενον κρείτῆονος μὲν ἀξιοῦται διαίτης καὶ τάξεως εἰς ἀνθρώπους γραφόμενον σαιδεύσεώς τε μεθεκτὸν καὶ σσολιτείας λαμπρᾶς uavÜdvov χαρακτῆρας, κἀντεῦθεν λοιπὸν εἰς ἄνδρας ἐπισήμους ἔστιν ὅτε καὶ μεγάλους ταττεται, στρατηγίας, ναναρχίας καὶ «πολλοῦ βουλευτηρίου τεῖραν ἀναλαμθάνον, καὶ τῶν τοσούτων καὶ τηλικούτων καλῶν αἴτιον τὸ Qaytiv τῆς τικτούσης τὴν σάρκα καὶ πιεῖν τὸ αἷμα τῆς μητρός. Καὶ μὴ θεληήσῃς εἰπεῖν, ὡσ οὐχ αἷμα τοῦτο, ἀλλὰ γάλα τυγχάνει αἷμα γὰρ Φύσει κατ’ ἀλήθειαν ἐκ φύσεως ζωτικὸν, ἐπὶ τὸν μαζὸν συναγόμενον, εἶτα μεταθαλόμενον εἰς λευκότητα γάλακτος ἐκ τοῦ T)» Θηλὴν ἀνώτερον τοῦ σήηθους ἐπικειμένην κοινωνίᾳ τοῦ ἀέρος μετακεραννύειν καὶ μεταφέρειν τὸ ξανθὸν els λαμπρότητα. Φιλεῖ ydp exws ὁ ἀὴρ πλησιαξζούσῃ Φύσει διδόναι πσοιότητα, καὶ erii μὲν τὸ λευκὸν καταφορᾷ τῆς φλογὸς ἐπὰν εὕρῃ γυμνὸν, μέλαν ἀπεργάζεται, πῆ δὲ, τὸ ξανθὸν στεγανὸν ὑπάρχον διαψύχων λευκὸν καὶ ἐπιφανές αὐτίκα γοῦν τὸ ὕδωρ μέλαν ὑπάρχον ἐν χρήνῃ καὶ βαθυτάταις «armyais πήξας, χιόνα λευκὴν καὶ λαμπρὸν ἐποίησε κρύσταλον. Οὕτως εἰς [τὸ] ἔξω τῆς τικτούσης τὸ ζωτικὸν αἷμα συναγόμενον τρέπον τινὰ γειτονικὸν συμδαάλλει5 τῷ ἀέρι ῥηγνύμενον καὶ συνεχῶς ὧδε κἀκεῖσε συστήρεφόμενον λευκαίνεται καὶ γάλακτος λαμβάνει ποιότητα. Οὐ γὰρ ὡς ἔτυχεν οὐδ᾽ εἰκῆ τοῦ σήηθους ἀνώτερον ἡ δημιουργὸς φύσις τὰς σφαίρας τῶν μαζῶν ἐπέθηκεν, old τινα χωρητικὰ καὶ μυστικὰ δοχεῖα, ἀλλ᾽ ἐπὶ λόγῳ, καθάπερ ἀφθόνους δεξαμενὰς, τὸ συναγόμενον ἐκ τῶν Φλεξῶν ἀπογλυκαίνειν αἷμα καὶ πσοιεῖν ἐπιφανὲς καὶ exóvipov καὶ λευκὸν καὶ τὴν ἐγκειμένην ἀπολεπτύνειν τῆς σαρκὸς σαχύτητα καὶ οὐ θαυμαστὸν τοῦτο, ὁπότε καὶ τὸ τῶν ὑδάτων ἀλμυρὸν καὶ τεταραγμένον ἐκ τῶν ὑπονομῶν τῆς ἀβύσσον Φερόμενον ὡς διὰ μαξῶν τῶν πηγῶν ἡμῖν ἀποκαθαίρεται. El ye οὖν ταῦτα φυσιολόγων ἡμῖν axaióes arÜavds ἀπαγγέλλουσι καὶ epayμάτων ἀκρίξειαν σαφῶς ἐκδιδάσκουσιν, ἣν καὶ ὑμεῖς περὶ πσπολλοῦ ποιεῖσθε, ποίαν σοι δοκεῖ ταραχὴν ἐνταῦθα τὸν εὐαγγελικὸν λόγον ἔχειν τοῦ Xpiaov; T/ yàp φρικῶδες ἢ ξένον, ὡς τοπάζεις, ἐδίδαξε λέγων « Ἐὰν μὴ φαγητέθ μου τὴν σάρκα καὶ σἰητέ μου τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς;» Πόθεν γὰρ, εἰπέ μοι, τραφῇ τὸ τικτόμενον; οὐκ ἀπὸ τοῦ αἵματος τῆς τικτούσης καὶ τῶν σαρχῶν, καθὼς ἀποδέδεικται; οὐ λόγων πιθανῶν εὑρέσει καὶ μηχανῇ, ἀλλὰ τῷ τῆς ἀληθείας ἀκιδδήλῳ κανόνι. El γε οὖν ὁ Χριστὸς ὅσοι ἔλαθον αὐτὸν ἔδωχεν αὐτοῖς ἐξουσίαν τέχνα Θεοῦ γενέσθαι, μυστικῷ.. τινι τούτους λόγῳ λοχευσάμενος, εἴτ᾽ ἐνειλήσας ἀφραστοις καὶ Θείοις σπαργάνοις, πόθεν, ἀφήγησαι, τὰ τέκνα τοῦ Θεοῦ ἄρτι τικτόμενα ζήσεται καὶ τραφήσεται; σάντως τῶν μυστικῶν σαρκῶν ἀπογευόμενα καὶ πιόντα τοῦ μυστικοῦ τῆς τικτούσης αἵματος; ἥτις οὐκ ἄλλη παρὰ τὴν σοφίαν τοῦ Θεοῦ καθέσήηκε τίκτουσα αὕτη γὰρ τὴν ἑαυτῆς τοῖς ἑαυτῆς τέκνοις ἡτοίμασε τράπεζαν καὶ τὸν ἑαυτῆς οἶνον τοῖς ἑαντῆς ἐκγόνοις ἐχέρασε, καθάπερ ἐκ δύο μαζῶν τῶν δύο διαθηκῶν σλουσίως προχέουσα, αὕτη γοῦν τῶν οἰκείων σαρκῶν καὶ τοῦ οἰκείου αἵματος τοὺς ἀρτιτόκους ἐκτρέφουσα ἥλικας ἀπεργάζεται καὶ μαθητὰς οὐρανίου βασιλείας ἀποτελεῖ, εἶτα εἰς τὴν ἄνω πολιτείαν τῶν ἀγγέλων ἐγγράφει εἰς τὸ ἀκήρατον αὐτοὺς ἄγουσα βουλευτήριον, ἀθανασίας τε σ-ληρώσασα καὶ edans paxapió- τητος ἐξομοιοῖ τῷ Πατρὶ, δοῦσα αὐτοῖς ἀφθαρσίαν. Σάρκες οὖν καὶ αἷμα τοῦ Χριστοῦ ἤτοι τῆς σοφίας (ταντὸν γὰρ καὶ ὁ Χρισήὸς καὶ ἡ σοφία) οἱ τῆς xaiνῆς καὶ παλαιᾶς διαθήκης ἀλληγορικῶς λελαλημένοι λόγοι, obs. χρὴ τρώγειν μελέτῃ καὶ τέττειν ἐν τῇ γνώμῃ διαμνημονεύοντας, καὶ ζωὴν ἐξ αὐτῶν οὐ πρόσκαιρον ἀλλ᾽ ἔχειν αἰώνιον. Οὕτως ἱερεμίας εἰς τὸ σήόμα τοὺς λόγους ἐκ τῆς χειρὸς τῆς σοφίας δεξάμενος ἔφαγε καὶ φαγὼν ἔσχε ζωήν οὕτως ἱεξεκιὴλ κεφαλέδα λόγων φαγὼν ἐγλυκαίνετο καὶ τὸ πικρὸν τῆς σαρούσης ζωῆς ἀπεξάλλετο οὕτως ὁ καθ᾽ ἕνα τῶν ἁγίων καί «ote καὶ τσουάλαι καὶ αὖθις καὶ μετέπειτα τὴν σάρκα τῆς σοφίας τρώγων καὶ τὸ αἷμα καὶ πιίνων, τουτέστι τὴν γνῶσιν αὐτῆς καὶ τὴν ἀποκάλυψιν ἐν ἑαυτῷ δεχόμενος ἔζησε τὸν αἰῶνα, καὶ ζῶν οὐ λήξει ποτέ. Οὐ γὰρ μόνοις τοῖς μαθηταῖς ἐδίδου τὴν σάρκα Φαγεῖν τὴν οἰκείαν ἑαυτοῦ καὶ πιεῖν ὁμοίως τὸ αἷμα (ἢ γὰρ ἂν ἠδίκει τοῦτο ποιῶν καιρίως τισὶ μὲν παρέχων, τισὶ δὲ οὐ πρυτανεύων τὴν αἰώνιον ζωὴν) ἀλλὰ πᾶσιν ὁμοίως ἑσίοις ἀνδράσι καὶ axpoyrixois ὁμοῦ ταύτην ἀλληγορικῶς τὴν ailapχίαν ἔδωκεν. Ἐπ’ ἐσχάτου δὲ τῶν χρόνων ἄρτον καὶ ποτήριον τοῖς ἀποσόλοις διδοὺς ἔλεγε « Τοῦτό ἐσῆι τὸ σῶμά μου καὶ τὸ αἷμά μου.» ἵνα δὲ σαφέσίτερον δηλώσω τὸ διήγημα καὶ τοῦ κεφαλαίου τρανώσω τὸ ζήτημα, φυσικῶν σοι λόγων ἀνοίξω τὴν σίτησιν, εἴ γε θελήσῃς τῆς τρολήψεως ἀποθέσθαι τὴν οἴησιν μαθήσῃ γὰρ αὐτόθεν τὸ μυσήηριον. Τί γοῦν ἐσῆιν Qauev; ἐκ γῆς exdvves ἄνθρωποι τὸ σῶμα γεγενήμεθα καὶ τρόπον τινὰ τρώγοντες τὴν σάρκα ταύτης, οὐ γὰρ αὐτὴν, καὶ τὸ αἷμα τίίνοντες αὐτῆς οὐ Φθειρόμεθα σὰρξ δὲ γῆς καὶ αἷμα ὁ ξηρὸς αὐτῆς καρπὸς καθέσήηκε καὶ ὑγρός ἀφ᾽ ὧν ἐσθίοντες κατακόρως καὶ πίνοντες ζῶμεν, οὐ λυποῦντες τὴν γῆν, τὴν σάρκα καὶ τὸ αἷμα αὐτῆς ἀναλίσκοντες σῖτον γὰρ καὶ οἶνον ἐξ αὐτῆς δρεπόμενοι ἱλαρῶς ἐν αὐτῇ τρυφῶμεν διάγοντες. Χρῆσόν μοι λοιπὸν ὧδε εἰς τὴν οἰκονομίαν τοῦ μυστηρίου τὸ οὖς καὶ πρὸς τὴν ἀχρόασιν θέωσον τὴν διάνοιαν. Τί οὖν; γῆν ἔκτισεν ἐν ἀρχῇ ὁ Μονογενὴς υἱὸς, ἐκ γῆς τὸν ἄνθρωπον AaGov ἐδημιούργησεν, ἐξ ἀνθρώπου τὸ σῶμα λαξὼν ἐνηνθρώπησεν. El γοῦν τὸ σῶμα γῆ κατηγορεῖται λόγῳ τῆς dpχαιότητος, γῆ δὲ τοῦ Χριστοῦ ποίημα λόγῳ δημιουργίας, ἴδιον αὐτοῦ ποίημα δικαίως ὑπάρχουσα, ἐκ ταύτης δ᾽ ἄρτι ἀνεδόθη καὶ οἶνος, ἐξ αὐτῆς 037 τοῦ ἀνθρώπου τὸ σῶμα τὸ δὲ σῶμα τοῦτο ὁ Χριστὸς ἐνεδύσατο, εἰκότως λαξὼν ἄρτον καὶ ποτήριον εἶπε «Τοῦτό dai τὸ σῶμά μου καὶ τὸ αἷμά μον.» Οὐ γὰρ τύπος σώματος οὐδὲ τύπος αἵματος, ὥς τινες ἐρραψώδησαν πεεπωρωμένοε τὸν νοῦν, ἀλλὰ κατὰ ἀλήθειαν σῶμα καὶ αἷμα Χριστοῦ, ἐπειδὴ τὸ σῶμα ἀπὸ γῆς, ἀπὸ γῆς δ᾽ ὁ ἄρτος ὁμοίως καὶ ὁ οἶνος. Πῶς οὖν κἄλλος vis εἰπεῖν κατετόλμησεν᾽ «Ἡ σάρξ μου βρῶσις, καὶ τὸ αἷμά μου πόσις,\" ἐπειδὴ γῆς δημιουργὸς καὶ “ποιητὴς οὐδεὶς ἀνεφαίνετο οὐδ᾽ οἰκεῖόν τινος τοῦτο τὸ κτίσμα καὶ ποίημα, μόνου δὲ τοῦ υἱοῦ τοῦ Θεοῦ τοῦτ᾽ ἴδιον; Διὸ καὶ ἔλεγε « Τοῦτό μου ἐμοῦ γὰρ καὶ οὐκ ἄλλου τυγχάνει τὸ κτίσμα τῆς γῆς wdvres γὰρ μετὰ τὴν γῆν παρ᾽ ἐμοῦ λαβόντες τὸ σῶμα γεγένηνται, ἐγὼ δὲ πρὸ τῆς γῆς παρ’ οὐδενὸς ταύτην λαθὼν ἐδημιούργησα ἐξ αὐτῆς δὲ τὸ σῶμα ἅτε ἐξ ἐμοῦ σοιηματος λαξὼν ἐνηνθρώπησα᾽ ἐξ ἐμοῦ γοῦν ἐμὸν ὑμῖν προτείνω τὸ χάρισμα ἐκ γῆς ὁ ἄρτος ὑμῖν εἰς τροφὴν ἀφώρισται ἐμὸν δὲ καθέστηκεν ἡ γῆ δημιούρynua ἐκ γῆς ὁμοίως τὸ σῶμα καὶ τοῦτ᾽ ἐμὸν φύραμα ἄρτον γοῦν καὶ ποτηpiov ἐκ συμπλοκῆς ἧς συνεπλάχην ὁ ἅγιος τῷ γηΐνῳ σφραγίσας δίδωμι, σῶμα τοῦτ᾽ ἐμὸν εἶναι καὶ αἷμα διαστελλόμενος. » Εἰ γὰρ ἦν εἰπὼν Ἁξραὰμ , ἢ ἄλλος τις τῶν δικαίων « H σάρξ μου βρῶσίς καὶ τὸ αἷμα μου πόσις,» θρασυνόμενος μεγάλως ἐψεύδετο, ὡς ἴδιον τὸ ἀλλότριον καταχαριζόμενος, ἐζημίου δὲ τὰ μεγάλα, διδοὺς ἄρτον καὶ ποτήριόν τισιν ἐξ εὐχερείας καὶ λέγων « Τοῦτό ἐσῆι τὸ σῶμα μου, καὶ τοῦτό ἐστι τὸ αἷμά μον.» Οὐ γὰρ αὐτοῦ, ἀλλ᾽ o0? τοῦτ᾽ ἐτύγχανεν ὕπαρξις. ἀλλ᾽’ οὐδ᾽ ἐσθι\"- μενα τοῖς ἐσθίουσι ζωὴν ἐχαρίζετο, ἐπεὶ μὴ τὸν ζῶντα λόγον εἶχεν ἐν τῇ συμπλοκῇ. Θεοῦ δὲ σῶμα χρηματίσαν τὸ γήϊνον εἰς αἰώνιον ζωὴν ἦγε τοὺς ἐσθίοντας σῶμα γοῦν ἴδιον ὁ Χριστὸς καὶ αἷμα τοῖς τοιστεύουσιν ἔδωκε ζωτικὸν ἐνθέμενος Qdpuaxov τῆς Se^rmros. ἄρτον γοῦν λέγων τὴν σάρκα καὶ οἶνον τὸ αἷμα, ἐπαίδευσεν ἡμᾶς εὐλόγως ἐκ γῆς εἶναι τὸ σῶμα καὶ τὸν ἄρτον ὁμοίως, καὶ μίαν ἑκάτερα κεκτῆσθαι τὴν οὐσίαν. ἀλλ᾽ ὁ κοινὸς ἄρτος ἐν γῇ γεωργούμενος, εἰ καὶ σὰρξ ὑπάρχει τῆς γῆς, ζωὴν αἰώνιον ἔχειν οὐκ ἐπαγγέλλεται, πρέσκαιρον δὲ πσαραμυθίαν ἔχειν διδοῖ τοῖς ἐσθίουσιν, ἄνευ θείου πνεύματος Sálov ἀποσξεννύμενος ὁ δ᾽ ἐν τῇ μακαρίᾳ γῇ τοῦ Χριστοῦ γεωργούμενος, δυνάμει Πνεύματος ἡνωμένος Ἁγίου, ἐκ μόνης γεύσεως ἀθανατίζει τὸν ἄνθρωπον. Τὴν γὰρ κλῆσιν τοῦ Σωτῆρος ὁ μυστικὸς ἄρτος κεκτημένος ἀχώριστον τὴν γενομένην ἐπὶ τοῦ σώματος αὐτοῦ καὶ τοῦ αἵματος évoi τὸν ἐσθίοντα τῷ σώματι τοῦ Χριστοῦ καὶ μέλη τοῦ Σωτῆρος τοῦτον ἀπεργαζεται. Καθάπερ yàp ἡ δέλτος διὰ τῶν γραμμάτων τοῦ διδασκάλου eapalaCoUca τὴν δύναμιν τῷ μανθάνοντι διδοῖ καὶ δι᾽ αὐτῆς ἀνάγει τῷ διδασκάλῳ συνἀπτήουσα, οὕτω τὸ σῶμα, ὅπερ ἐστὶν ὁ ἄρτος, καὶ τὸ αἷμα, ὅπερ τυγχάνει ὁ οἶνος, τῆς ἀχράντου Θεότητος τὴν ἀφθαρσίαν σπάσαντα, δίδωσιν αὐτόθεν τῷ μεταλαμξάνοντι, καὶ δι᾽ αὐτῆς ἐπανάγει πρὸς αὐτὴν τοῦ κτίσαντος τὴν ἀκήρᾶτον μονήν. Τρωγομένη γοῦν ἡ σὰρξ τοῦ Σωτῆρος οὐ φθείρεται οὐδ᾽’ ἐξαναλίσκεται τὸ αἷμα τοῦτο τοινόμενον, ἀλλ᾽ τρώγων μὲν εἰς αὔξησιν Θείων δυνάμεων ἔρχεται, τὸ δ) τρωγόμενόν ἐστῆιν ἀδαπάνητον, ἐπειδὴ τῆς ἀδαπανήτον Φύσεως συγγενὲς ὑπάρχει καὶ ἀχώριστον. «Δέξαι γοῦν, εἴ σοι QíAov, μεγάλης ἀμφιβολίας μεγάλην ἀφήγησιν \".»","t":"[The Christian (Macarius) answers the objection on “Unless you eat the flesh of the Son of Man and drink his blood” (3.15).] When the doctrine of godliness had thus been battered, and the foundation of the Christian ramparts was almost shaken, we sought the support of sufficient arguments, and then raised it up, fortified like a tower in war. Trusting in it, though we received many darts of words, we remained unwounded, and we bore a great quiver of sophistic skill emptied against us. And when the man who held the armour was at last growing weary of aiming his bow with sharpened arrows whizzing at us, we quietly sharpened against him the full armour of good order and made, as it were, our first start against him, saying to his face and to those with him, concerning the flesh of Christ, that the Saviour said nothing strange or horrible in saying, “Unless you eat my flesh and drink my blood, you have no life.” For consider with me — let us speak now of the newborn infant just brought forth, which has come out of its dark and moist dwelling. Unless it eats the flesh and drinks the blood of its mother, it has no life and is not brought up among men, but departs into the darkness of death. But if it partakes of those natural springs and feasts abundantly on the kindred flesh, then, brought on to maturity, it is thought worthy of a better diet and rank: it is enrolled among men, shares in education, and learns the marks of a brilliant way of life; and from there it is sometimes ranked among men distinguished and great, gaining experience of generalship, of command at sea, and of many councils. And the cause of so many and such great goods is eating the flesh of the one who bore it and drinking the blood of the mother. And do not try to say that this is not blood but milk. For it is blood, truly by nature and life-giving from nature, gathered to the breast and then changed into the whiteness of milk, because the nipple, placed above the chest, mixes it by contact with the air and turns the yellow to brightness. For the air is accustomed somehow to give a quality to the nature near it: sometimes, by the descent of flame, when it finds something white uncovered it makes it black; sometimes, cooling what is yellow and confined, it makes it white and bright. So, for instance, water that is dark in a spring and in very deep wells it freezes and makes into white snow and bright ice. So the mother's life-giving blood, gathered to the outside, in a manner meets the neighbouring air, and being broken and constantly turned this way and that it is whitened and takes the quality of milk. For it was not by chance or idly that creative nature placed the spheres of the breasts above the chest, like capacious and mystical vessels; it was with reason, like abundant reservoirs, to sweeten the blood gathered from the veins, to make it bright, drinkable, and white, and to thin out the thickness of the flesh contained in it. And this is no wonder, since the salt and turbid water borne from the channels of the abyss is purified for us as if through the breasts of the springs. If, then, the children of the natural philosophers report these things to us persuasively and clearly teach the exactness of things, which you too value highly, what disturbance do you think the gospel saying of Christ has here? For what horrible or strange thing, as you suppose, did he teach in saying, “Unless you eat my flesh and drink my blood, you have no life in yourselves”? For tell me, from what is the newborn nourished? Is it not from the blood and the flesh of the one who bore it, as has been shown — not by the invention and contrivance of plausible words, but by the unadulterated rule of truth? If, then, Christ gave to as many as received him authority to become children of God, bringing them to birth by a mystical word and then wrapping them in unspeakable and divine swaddling clothes, tell me, from what will the children of God, newly born, live and be nourished? Surely by tasting the mystical flesh and drinking the mystical blood of the one who bore them. And she who bore them is none other than the Wisdom of God. For she has prepared her own table for her own children and mixed her own wine for her own offspring, pouring it out richly as from two breasts, the two testaments. She, nourishing the newborn with her own flesh and her own blood, makes them full-grown and perfects them as disciples of the heavenly kingdom; then she enrolls them in the commonwealth of the angels above, leading them into the undefiled council; and, filling them with immortality and all blessedness, she makes them like the Father, giving them incorruption. The flesh and blood of Christ, or of Wisdom (for Christ and Wisdom are the same), are therefore the words spoken allegorically in the new and the old testament, which we must eat by study and digest in the mind by remembering them, and have from them life not temporary but eternal. So Jeremiah, receiving into his mouth the words from the hand of Wisdom, ate, and by eating had life; so Ezekiel, eating a scroll of words, was sweetened and cast off the bitterness of the present life; so each of the saints, once long ago, and again, and afterwards, eating the flesh of Wisdom and drinking her blood — that is, receiving her knowledge and revelation within himself — has lived for ever and will never cease to live. For he did not give his own flesh to eat and likewise his blood to drink to the disciples only (for then he would have done wrong, providing eternal life at a particular time to some and not granting it to others); he gave this nourishment allegorically to all holy men and prophets alike. But at the last of times, giving bread and a cup to the apostles, he said, “This is my body and my blood.” And to show the account more clearly and make the question of the heading plain, I will open to you a feast of natural reasonings, if you will put aside the conceit of prejudice; for from it you will learn the mystery. What then do we say? We men have come into being from earth as to the body, and in a sense, eating the flesh of the earth — not the earth itself — and drinking its blood, we are not destroyed. The flesh and blood of the earth are its dry and its liquid fruit; eating and drinking these to the full we live, without grieving the earth by consuming its flesh and its blood; for gathering grain and wine from it, we live in it and enjoy it gladly. Now lend me your ear for the economy of the mystery, and sharpen your mind for hearing. What then? The Only-begotten Son created the earth in the beginning; taking man from the earth he fashioned him; taking a body from man he became man. If, then, the body is called earth by reason of its origin, and the earth is Christ's work by reason of its creation, being rightly his own work; and if from it bread and wine came forth, and from it also the body of man; and if Christ put on this body — then, fittingly, taking bread and a cup he said, “This is my body and my blood.” For it is not a type of the body nor a type of the blood, as some have babbled, their minds hardened, but in truth the body and blood of Christ, since the body is from earth, and the bread and the wine likewise are from earth. How, then, could anyone else have dared to say, “My flesh is food and my blood is drink,” since no one else appeared as the creator and maker of the earth, nor is this creature and work proper to anyone but to the Son of God alone? Therefore he said: “This is mine; for the creation of the earth is mine and not another's. All who came into being after the earth received their body from me; but I, before the earth, received it from no one and fashioned it; and taking a body from it, as from my own work, I became man. So from myself I hold out to you my own gift: the bread from the earth is set apart for your food, and the earth is my handiwork; the body likewise is from the earth, and it is my dough. So I, the Holy One, give bread and a cup, having sealed them by the union in which I was united with the earthly, declaring that this is my body and blood.” For if Abraham, or any other of the righteous, had said, “My flesh is food and my blood is drink,” he would have lied greatly in his boldness, bestowing what was another's as if it were his own; and he would have done great harm, giving bread and a cup to some carelessly and saying, “This is my body, and this is my blood.” For the substance was not his, but another's. Nor would the things eaten have granted life to those who ate them, since he did not have the living Word in the union. But the earthly thing, having become the body of God, led those who ate it to eternal life. So Christ gave his own body and blood to those who believe, having placed in it the life-giving medicine of the Godhead. So, calling the flesh bread and the blood wine, he rightly taught us that the body and the bread alike are from the earth, and that both have one substance. But the common bread grown on the earth, though it is the flesh of the earth, does not promise to have eternal life; it gives a temporary comfort to those who eat it and is quickly extinguished, being without the divine Spirit. But the bread grown in the blessed earth of Christ, united by the power of the Holy Spirit, makes a man immortal from the tasting alone. For the mystical bread, having received inseparably the Saviour's name, given to his body and his blood, unites the one who eats to the body of Christ and makes him a member of the Saviour. For as a writing-tablet, instilling the teacher's power through his letters, gives it to the learner and through it leads him up, joining him to the teacher, so the body, which is the bread, and the blood, which is the wine, having drawn the incorruption of the undefiled Godhead, give it at once to the one who partakes, and through it lead him back up to the undefiled abode of the Creator himself. So the flesh of the Saviour, when eaten, is not destroyed, nor is this blood consumed when drunk; the one who eats comes to an increase of divine powers, while what is eaten is inexhaustible, since it is akin to and inseparable from the inexhaustible nature. Receive, then, if you please, a great account of a great difficulty.","f":"Macarius Magnes, <i>Apocr.</i> 3.23 (Blondel, 103–107; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-23)."},"macarius-magnes-apocriticus/3.24":{"o":"Τὴν δ᾽ ἑξῆς ταύτην ὧδε διασκεψώμεθα, μὴ σωματικώτερον τὴν ἀρρωστ αν ἢ τὸ θανάσιμον Φάρμακον σχοπήσαντες ἐπεὶ τὸν τῆς τιίσήεως λόγον ἀπολύομεν εὑρίσκοντες μυρίους ἀπίστους καὶ τοῦ Θεοῦ ξένους καὶ τῆς εὐσεξείας ὑπάρχοντας κρείττους θανασίμων Φαρμακων γενομένους. El γὰρ καὶ σιστοὶ καὶ ἀπιστοι τὴν τῶν φαρμάκων ἐλέγχουσι δύναμιν, τοῦς τοὺς μὲν dmíaTovs, τοὺς δὲ τπεισ᾽οὺς καλέσομεν ἴσως τὴν τῶν βλαπτόντων xaxíav νικήσαντας; H yàp wdvras ἀπίστους ἢ ττιστοὺς καλέσομεν. Οὐ μὴν ἀλλὰ κἀπὶ τῶν ἀρρωστούντων ἔστιν ἰδεῖν πτολλοὺς ἀπίστους ἀθέους, ὡς μόνον σημειωσάμενοι τὸ λυποῦν ἐφυγάδευσαν. Τί γοῦν; τυισήοὺς ἀπὸ τοῦ πράγματος τούτους ὀνομάσωμενὅ ἢ μᾶλλον ἐμπείρους καὶ νοσημάτων ἐξ ἐπισήήμης ταχινοὺς ἐλατῆρας; Οὐ χρὴ δ᾽ οὖν ἀπατωμένους ἡμᾶς ἐκ Φαρμακοποσίας αἰσθητῶς τοὺς τοιστοὺς δοκιμάζειν, οὐδ᾽ ἐκ νοσηλευομένων τὴν ἀκρίδειαν τῶν εὐσεδῶν AapCdvew οὕτω ydp σαάντως ἐπιτηδεύσουσι πίνειν φάρμακα καὶ τούτων καταφρονεῖν ἰσχυροτέρᾳ τέχνῃ καὶ γέρας exíalews ἀπαιτεῖν ἐξ ἀνθρώπων οὕτω τινὲς ἐκ τέχνης ἀρρωσῆίαν νικήσαντες σωτῆρες ἀνθρώπων ὑπάρχειν χομπάσουσιν. ὅθεν οὐ χρὴ προχείρως ταύτην ὧδε τὴν λέξιν ἐκλαξεῖν τοῦ Σωτῆρος, ἀλλὰ τῆς δεούσης ἀξιῶσαι βασάνου. ΕΠ γὰρ τοῖς σιστείουσι τὸ θανάσιμον Φάρμακον οὐ βλαδερὸν, ἀόρατον δηλαδὴ τοῦθ᾽ ὑπάρχει τὸ φάρμακον τὸν ἀφανῆ καὶ ἀσώματον ἐργαζόμενον Sdvavov, οὐκ ἐξ ἑρπετῶν τοῦτο κεχραμένον τὸ Φάρμακον, οὐκ ἐξ ἀνθρωπίνης τέχνης τοῦτο cvvnplupévov, ἐπεὶ τοῖς πιστεύουσι τὴν βλάξην οὐκ ἐμποιεῖ. Διδάσκαλόν σοι παρέξω τούτου τοῦ Qapμάκου τὸν xpioToxrfpuxa Παῦλον ὥδέ τη καλῶς τοῦτο σαφηνίζοντα, ἔνθα λέγει εἰς Χριστὸν ἐδαπτίσθημεν εἰς τὸν Θάνατον αὐτοῦ ἐβαπτίσθημεν avvevd Qupev αὐτῷ ἐν τῷ βαπτισμῷ. » ἴδε θανάσιμον φάρμαχον μὴ βλαάπτον τοὺς σιστεύοντας τὴν γὰρ ἁμαρτίαν τυραννοῦσαν ἀπέκτεινε καὶ τὸν τυραννούμενον ἔσωσεν ἐκ αἰσίεως ἄνθρωπον. Τοῦτο γάρ τις av ἐν σἰσῆει τὸ φάρμακον ἔνδον τῆς παρακοῆς τὸ παλαιὸν ἔτι ζῶν θηρίον ἐθανάτωσεν, αὐτὸς μὴ 3λαἀλλ᾽ εἰς xpeízlova ζωῆς κλῆρον dmovoolaas: γοῦν τοῖς ᾿ἀπίστοις ἐπιGAaGis, vois «ro 1ois doi» ἀδλαδές. Οὕτως ἐν ὁδῷ axévpa κειμένη πρὸς τὸ τοὺς βαδίζοντας τῷ πηλῷ μὴ συγχραίνεσθαι τοῖς μὲν βλέπρυσιν ὠφέλιμος καὶ τῆς πορείας σύμμαχος, τοῖς δὲ μὴ βλέπουσι κροῦμα καὶ any) καὶ ὑπώπιον οὕτω τὸ ττιαράπήωμα τῶν Ἰουδαίων γέγονε πλοῦτος ἐθνῶν καὶ τὸ silua αὐτῶν «λοῦτος κόσμου οὕτως ὁ στταυρὸς λαμπηδόνι Θεότητος συρσεύων ἐπὶ τῆς γῆς σκότος τοῖς ἀπίστοις γέγονεν ἀδιόρθωτον, φῶς δὲ vois τοιστ)οῖς τρανὸν καὶ ἀθόλωτον. Λέγει δ᾽ οὖν δηλαδὴ τοῖς τοιστεύουσι ταῦτ᾽ ἀκολουθεῖν ἀοράτως σημεῖα, αίνουσιν ἐν σίσίει φάρμακον καὶ μηδὲν βλαπτομένοις, οὐ μὴν ἀλλὰ καὶ χεῖρας ἐπαίρουσιν ἀρρώσίοις. ὅπερ τροπικῶς ἐκληφθὲν Φανερὸν ἔχει τὸν νοῦν χεῖρας γὰρ οὐδὲν ἕτερον ἣ τὰς ἐνεργείας τροπικῶς ἐμφαίνει τὰς πρακτικὰς, ἀρρωστίαν δὲ τὰς μεταξολὰς τῶν καιρῶν ὀνομάζει, βίων ἀνωμαλίαν καὶ τῆς κατὰ τὴν ζωὴν πολλῆς ἀσυμφωνίας τοὺς νεωτερισμοὺς τοὺς γιγνομένους κατὰ γῆν καὶ κατὰ θαλατταν ἀρρωστεϊ γοῦν καιρὸς ἐν ἀδροχίᾳ πολλάκις, νοσεῖ ταῖς ἐπομέρίαις καὶ ταῖς ἀμέτροις νιφάσιν ἀρρωστοῦντες γοῦν πολλάκις ἐφάνησαν οἱ χρόνοι, κακουμένου τοῦ ἀέρος τῇ τῶν σ)οιχείων μάχῃ anaol γοῦν τούτοις ἐπιβάλλοντες τὰς ἐργασίας τῶν πράξεων οὐκ ἀπέτυχον, οὐδὲ τῆς προσδοκίας ἀπέπεσον. Αὔτι δ᾽ οὖν τὴν Σμυρναίων ἐπισκοπὴν διέπων Πολύκαρπος, τοῦ καιροῦ τῶν ληΐων μεγάλως νοσήσαντος, ὁπηνίκα μηδὲ μικρῷ νέφει κρυπτόμενος οὐρανὸς ἀσξεσίον ἐξ ἀέρος τὴν φλόγωσιν ἔπεμπεν εἰς ἄμετρον τὴν : ἐπικειμένην διακαίων ἤπειρον μέχρι τοσούτου καὶ τῶν λιδάδων τὰς νοτίδας ἐξήρανεν, ἐπὶ πολὺ δὲ τοὺς ἀνθρώπους τοῦ λυπηροῦ ταιέξοντος, τταρελθὼν ὁ θεσπέσιος éxeivos ἀνὴρ καὶ Θεασάμενος τοὺς οἰκήτορας οὕτω τετρυχωμένους, τὰς χεῖρας δι᾽ εὐχῆς ἐπιβαλὼν τρόπον τινὰ κεκαυμένῳ καιρῷ ἐξαίφνης τοῦ καλῶς ἔχειν ἐποίησε τὰ σάντα ἀμέτρως δ᾽ αὖθις ὑετῷ exvryopérns τῆς χέρσου : καὶ τῶν ἐνοίκων οἰκτρῶς ὀδυρομένων, πάλιν ὁ αὐτὸς εἰς ἀέρα τὰς χεῖρας σετάσας ἔλυσε τὸ δεινὸν, τὸ aivyviv ἰασάμενος. Καὶ δὴ πρὸ τῆς ἐπισκοπῆς, [διὰ] χεῖρας βίον οἰκονομῶν, ὅπου δ᾽ ἂν anaTewov τὰς χεῖρας ἐπέξαλε, καλῶς ἔσχεν ἅπαντα. Τί γάρ σοι μέλλω Φραζειν Εἰρηναίου τοῦ Λουγδουνησίου τὰ ἀνδραγαθήματα ἢ Φαξιανοῦ τοῦ Ρωμαίου ἡ Κυπριανοῦ τοῦ Καρθαγιναίου 5; Παρεὶς δ᾽ ἐκείνους, τοὺς νῦν ἀφηγήσομαι πόσοι πσαθῶν ἀφανῆ νοσήματα τῇ ψυχῇ τῶν ἀνθρώπων ἐπικείμενα δεινῶς, χεῖρας ἐκτείνοντες εἰς εὐχὴν πρὸς τὸν ἔφορον, ἀφανῶς τοὺς κακουμένους ὡς οὐκ ἴσμεν ἰάσαντο; πόσοι κατηχουμένοις ἐν τῷ παλαιῷ συρέττουσι τῆς ἁμαρτίας σώματι ἢ νοσήματι χεῖρας ἐπιθέντες καλῶς ἔχειν ἐποίησαν, els τὸ νέον τῆς ὑγείας χάρισμα διὰ λουτροῦ μυστικοῦ καὶ θείου μετάραντες; Οὐ γὰρ τοσοῦτο τοῖς σιστοῖς ὑπόκειται Φρόντισμα σφοδρότερον ἐλαύνειν τὰ σωματικὰ σαθη (ταῦτα γὰρ παιδεύειν οἷδε μᾶλλον τὸν ἄνθρωπον ἢ καταπονεῖν τῆς ψυχῆς τὸ πολίτευμα), ἀλλ᾽ ἅπερ εἴωθε κακοῦν τὴν διάνοιαν ἀνδραποδιζόμενα τοῦ λογισμοῦ τὸ φρόνημα, ταῦτ᾽ ἐλαύνειν συμθανὸν τοῖς ἀκούουσι γέγονε τὸ ἀπόκριμα.","t":"[The Christian (Macarius) answers the objection on “If they drink anything deadly, it will not harm them” (3.16).] Let us examine this next point as follows, not taking the sickness or the deadly drug in too bodily a sense. For we would undo the principle of faith if we found countless unbelievers, strangers to God and to godliness, proving stronger than deadly drugs. For if believers and unbelievers alike refute the power of drugs, how shall we call some unbelievers and others believers, when they have equally conquered the evil of harmful things? We shall have to call either all unbelievers or all believers. Moreover, among the sick too one may see many godless unbelievers who drove away the pain merely by making a sign over it. What then? Shall we call these men believers from the deed, or rather skilled men and quick expellers of diseases by knowledge? We must not, then, be deceived into testing the faithful in a physical way by the drinking of drugs, nor take the measure of the godly from the sick. For in that way people will surely practise drinking drugs and making light of them by some stronger art, and demand from men the prize of faith; in that way some, having conquered sickness by art, will boast that they are saviours of men. So we must not take this saying of the Saviour off-hand, but deem it worthy of due examination. For if the deadly drug is not harmful to believers, this drug is evidently invisible, working an unseen and bodiless death — a drug not mixed from reptiles, not compounded by human art, since it does no harm to those who believe. I will give you as teacher of this drug the herald of Christ, Paul, who makes it well and plainly known where he says: “[As many of us as] were baptized into Christ were baptized into his death; we were buried with him in baptism.” See a deadly drug that does not harm those who believe: for it killed sin, which was tyrannizing, and saved the man who was tyrannized, by faith. For whoever has drunk this drug in faith has killed the old beast of disobedience still living within him, and is not harmed himself, but goes on to a better lot of life. So to unbelievers it is harmful, to believers harmless. So a stone lying in the road, so that walkers may not be soiled by the mud, is useful to those who see and an ally on the journey, but to those who do not see it is a knock, a blow, and a bruise; so the trespass of the Jews became the wealth of the Gentiles, and their defeat the wealth of the world; so the cross, blazing on the earth with the brightness of the Godhead, became incurable darkness to unbelievers but clear and unclouded light to the faithful. He says, then, that these signs follow believers invisibly: they drink a drug in faith and are harmed in no way; and further, they lay hands on the sick. Taken figuratively, this has a plain meaning. For “hands” figuratively signify nothing other than practical activities, and “sickness” names the changes of the seasons, the irregularity of livelihoods, and the upheavals of the great discord in life that happen on land and sea. A season is often sick in drought; it is ill in heavy rains and measureless snowfalls; the times have often appeared sick when the air is harmed by the battle of the elements. And the saints, applying to these the works of their actions, did not fail or fall short of their hope. So Polycarp, who governed the episcopate of Smyrna, when the season of the crops was greatly sick — when the sky, hidden by not even a little cloud, sent down unquenchable burning from the air, scorching the land beneath beyond measure until it dried up even the moisture of the springs, and the distress pressed on the people for a long time — that inspired man came forward and, seeing the inhabitants so worn down, laid his hands in prayer, as it were, upon the burnt-up season, and suddenly made everything well. And again, when the dry land was drowned by measureless rain and the inhabitants lamented pitiably, the same man stretched out his hands to the air and undid the calamity, healing what was so grievous. And even before his episcopate, supporting his life by the work of his hands, wherever he laid his hands in faith, everything went well. Why should I tell you the noble deeds of Irenaeus of Lyons, or Fabian of Rome, or Cyprian of Carthage? Passing them over, I will speak of those of today. How many, stretching out their hands in prayer to the One who watches over all, have invisibly healed — how, we do not know — those afflicted by the unseen diseases of the passions that lie heavily on men's souls? How many, laying hands on catechumens fevered in the old body or disease of sin, have made them well, lifting them to the new gift of health through the mystical and divine bath? For the faithful are not so much concerned to drive out bodily sufferings more vigorously (for these know how to train a man rather than to wear down the commonwealth of his soul), but to drive out the things that are accustomed to harm the understanding, enslaving the judgment of reason …; so the answer has proved persuasive to those who hear it.","f":"Macarius Magnes, <i>Apocr.</i> 3.24 (Blondel, 108–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-24)."},"macarius-magnes-apocriticus/3.25":{"o":"Τὴν δ᾽ ἑπομένην πρότασιν ἀφηγήσομαι περὶ τοῦ « Éd» ἔχητε τίστιν ὡς κόχκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν καὶ οὐκ ἀδυνατήσει ῥηθεὶς ὁ λόγος ὑμῶν. » ἔθος ἐστὶ τοῖς διδασκάλοις ἅπερ ἴσασιν αὐτοὶ καὶ “ποιεῖν νενομίκασι, ταῦτα καὶ τοὺς μαθητὰς διδάσκειν ἐπιτελεῖν εἰ δ᾽ ὅπερ ὁ διδάσκαλος μὴ ποιησας ἱσϊόρηται, τοῦτο τοὺς μαθητὰς ἐπιτηδεύειν λέγει, ἔργον οὐ διδασκάλου ἀλλ᾽ ἐπιβούλου ποιεῖ, expdileiww ἀναγκάζων ἃ μὴ πράξας ττεφώραται ἀλλ᾽ οὐδ᾽ ὁ μανθάνων, ἅπερ ὁ διδάσκαλος οὐ ποιεῖ, καταδέξεται οὐ yàp θέμις τὸν μαθητὴν ἄλλο τι ποιεῖν ἣ ὅσα λέγοντα καὶ ποιοῦντα βλέπει τὸν διδάσκαλον. Ποῖον οὖν σωματικὸν ὄρος ὁ Χριστὸς ἀπεκίνησε; «τοῖον αἰσθητὸν βουνὸν ἐσάλευσε;» ποῖον ἢ τοότε λόφον τῆς Παλαιστίνης ἔσεισεν, ἵνα μαθηταὶ βλέποντες αὐτὸν ποιοῦντα τοῦτ᾽ ἐζήλωσαν; Εἰ δ᾽ αὐτὸς οὐδὲν τοιοῦτό wore ποιήσας Φαίνεται, σῶς τοῖς γνωρίμοις ἔλεγεν « Ἐρεῖτε τῷ ὄρει τούτῳ ἄρθητι καὶ βλήθητι εἰς τὴν Θάλασσαν \";» ποίαν δ᾽ ἀκολουθίαν ἔχει τὸ λεγόμενον, ὄρος ἐξ αἰῶνος δημιουργικῇ ἐρριξωμένον δυνάμει μεταφέρειν εἰς θάλασσαν; El γὰρ καὶ δυνατὸς ὁ τυιισϊεύων τοῦτο ποιεῖν, ἀλλ᾽ ὁ τῆς ἀκολουθίας θεσμὸς οὐκ ἐπιτρέπει τῆς πανσόφου δυνάμεως τὴν τέχνην ἀνατρέπειν, λεγούσης τῆς γραφῆς «\"Ἐστερέωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται. » ἰστόρηνται γοῦν οἱ ἀπόστολοι -πίστεως ὑπερξολῇ ὑπὸ τὴν οἰκείαν ἐξουσίαν εἰληφέναι τὸ τετράδιον τοῦ κόσμου καὶ οὐ κόκκῳ σινάπεως ὑπῆρχε wapaπλήσιος ἡ τίστις αὐτῶν, ἀλλ᾽ ἀκρωρείας μεγέθει σολλῆς καὶ ὑπερνεφοῦς καὶ τοσοῦτο δεδύνηνται, ὡς πόλεις ἀπ᾽ ἄχρων εἰς ἄκρα μόνῃ τῇ τίσει δουλώσασθαι οὐδαμοῦ δ᾽ ὄρος αἰσθητὸν τοπικῶς μετεκίνησαν, οὐ Παρνασὸν, οὐκ ὄλυμπον, οὐκ ἴδην, οὐ Γάργαρον, οὐ Ταῦρον, οὐ Βόσπορον δ, οὐ τὸ Σίναιον ὄρος νοητὰ δ᾽ ὄρη πολλὰ πολλῶν ἀπεκχύλισαν, τοὺς ὁρεινομένους δαίμονας, τοὺς ἐπικειμένους τοῖς ἀνθρώποις ἐλάσαντες. ἀμέλει τις προφητῶν πρὸς τὸ ΜΙ. νοητὸν ὄρος ἐκ προσώπου Θεοῦ μαχόμενος ἔλεγεν «ἰδοὺ ἐγὼ πρὸς σὲ τὸ ὅρος [τὸ διεφθαρμένου), λέγει Κύριος, τὸ διαφθεῖρον «xácav τὴν γῆν.» ἵνα δέ σοι τρανότερον ἔσται τὸ λεγόμενον, αὐτὴν ἄνωθεν ἐρῶ σοι τὴν ὑπόθεσιν. Χαλεπὸν ὁ ἰησοῦς κατ’ ἐκεῖνο καιροῦ φΦυγαδεύσας δαίμονα τοῦ λεγομένου σεληνιακοῦ ππαιδὸς, ὁπηνίκα τοῦ αἰσθητοῦ ὄρους κατεληλύθει, λεγόντων αὐτῷ τῶν μαθητῶν, « Πῶς ἡμεῖς οὐκ ἠδυνήθημεν ἐλευθερῶσαι τὸν παῖδα τοῦ δαίμονος; » ὦδε πρὸς αὐτούς φησι « Διὰ τὴν ὀλιγοπιστίαν ὑμῶν. ἀμὴν λέγω ὑμῖν ἐὰν ἔχητε «xa li» ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ,» οὐχ ἁπλῶς ὄρει, ἀλλὰ δεικτικῶς τούτῳ, τῷ νῦν ὑπ’ ἐμοῦ μετακινηθέντι ἀπὸ τοῦ κακχουμένου. Εἰ γὰρ ἦν εἰπὼν ἄνευ ἄρθρου «Ἐρεῖτε ὄρει ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν,» ἐνομίσθη ἂν περὶ ὄρους εἰρηκέναι σωματικοῦ νῦν δὲ μετὰ τοῦ ἄρθρον εἰπὼν, ἔδειξεν ὅτι σερὶ τοῦ δαίμονος ἔλεγεν καὶ περὶ τοῦ ὑψώματος τοῦ ἐπαιρομένον κατὰ τῆς γνώσεως τοῦ Θεοῦ. Πολλοὺς οὖν ἤδη τοιούτους ὁ ἰησοῦς ὑπερηφάνους δίκην ὀρέων μεγάλων εἰς θάλασσαν ἔρριψεν ἄρας ἀπὸ τῆς ἀνθρωπίνης διαίτης καὶ διατριδῆς, τοὺς λεγομένους λεγεῶνας μετὰ τῶν χοέρων κατὰ τοῦ κρημνοῦ ἀκοντίσας εἰς θάλασσαν. ἀλληγορικῶς οὖν ὧδε τὸν ἐγηγερμένον λόφον κατὰ τῶν ἀνθρώπων τοῦ δαίμονος ἔλεγε καὶ χρὴ γνησίως σε τοῦθ᾽ οὕτως ἀποδέχεσθαι τὸ ῥητόν.","t":"[The Christian (Macarius) answers the objection on faith that moves mountains (3.17).] I will set out the next proposition, about “If you have faith as a grain of mustard seed, you will say to this mountain, ‘Be taken up and cast into the sea,’ and your word, once spoken, will not fail.” It is the custom of teachers to teach their disciples to accomplish what they themselves know and are accustomed to do. But if a teacher tells his disciples to practise what he himself is not recorded as having done, he does the work not of a teacher but of a deceiver, forcing them to do what he has been found not to have done; nor will the learner accept what the teacher does not do, for it is not right for a disciple to do anything other than what he sees his teacher saying and doing. What bodily mountain, then, did Christ remove? What visible hill did he shake? What hill of Palestine did he ever shake, so that the disciples, seeing him do it, might imitate him? And if he is shown never to have done anything of the kind, how could he say to his companions, “You will say to this mountain, ‘Be taken up and cast into the sea’”? And what consistency would there be in the saying, to move into the sea a mountain rooted from the beginning by creative power? For even if the believer were able to do this, the law of consistency does not permit overturning the work of all-wise power, since Scripture says, “He established the world, which shall not be moved.” The apostles, indeed, are recorded to have brought the four quarters of the world under their own authority by the abundance of their faith; their faith was not like a grain of mustard seed, but like the summit of a great ridge above the clouds; and they were so powerful that they subdued cities from end to end by faith alone. But nowhere did they move a visible mountain from its place — not Parnassus, not Olympus, not Ida, not Gargarus, not Taurus, not Bosporus, not Mount Sinai. Yet they rolled away many intelligible mountains from many, driving out the demons who make themselves mountains and press upon men. Indeed one of the prophets, fighting in the person of God against the intelligible mountain, said, “Behold, I am against you, the corrupted mountain, says the Lord, which corrupts the whole earth.” And so that what I say may be clearer to you, I will tell you the subject itself from the beginning. When Jesus at that time had banished a harsh demon from the boy called moonstruck, having come down from the visible mountain, and the disciples said to him, “Why could we not free the boy from the demon?” he said to them, “Because of your little faith. Truly I say to you, if you have faith as a grain of mustard seed, you will say to this mountain” — not simply “to a mountain,” but pointing, “to this one,” the one just now moved by me from the afflicted boy. For if he had said without the article, “You will say to a mountain, ‘Be taken up and cast into the sea,’” he would have been thought to speak of a bodily mountain; but as it is, by speaking with the article he showed that he was speaking of the demon and of the height that lifts itself against the knowledge of God. Jesus has already thrown many such proud beings like great mountains into the sea, lifting them out of human life and haunts, hurling the so-called legions with the swine down the steep into the sea. So here he spoke allegorically of the demon's hill raised against men; and you must sincerely accept the saying in this way.","f":"Macarius Magnes, <i>Apocr.</i> 3.25 (Blondel, 111–112; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-25)."},"macarius-magnes-apocriticus/3.26":{"o":"Ἐκεῖνο δ᾽ ἑξῆς ἀπαιτεῖν τὸ κεφάλαιον τὸ περὶ τοῦ Χριστοῦ ὑπὸ τοῦ διαβόλον κακούργως εἰρημένον, ἔνθα Φησί «Βαλε σεαυτὸν κάτω,» Φίλον γένέσθω σοι νῦν, ὡς ἔνι, τοῦ σράγματος σκοπῆσαι τὴν φύσιν. Δαιμόνιον γὰρ ἡ ἱστορία πειρασμὸν ἔχει καὶ πάλιν οὐ θέμις δὲ τὸν ἀγωνιστὴν τοῦ ἀντιπάλου «σοτὲ συμβουλίαν ἐκδέχεσθαι, (δόξῃ γὰρ ἂν ἡττᾶσθαι πρὸς τὴν τοῦ ἐναντίου Φωνὴν σπενδόμενος,) ἀλλὰ δεῖ παντάπασι τὸν ἀνταγωνιστὴν μισεῖν καὶ βδελλύτίεσθαι. ἘΠ᾿ γὰρ καὶ τὰ μαλισῆα μέγα τὸ κατόρθωμα τοῦ τὸν Χριστὸν ἑαυ- 1àv ῥίψαι τοῦ ὑψώματος, ἀλλὰ «πολὺν τὸν ψόγον τῆς διαβολῆς ἔχει τὸν παλαιστρίτην ἀθλεῖν νομοθεσίᾳ τοῦ ἀντιπάλου καὶ dpyexdxov δαίμονος. ὅθεν εἰ καὶ ἐγέγραπτο τοῦτο περὶ τοῦ Χριστοῦ, οὐκ ἐχρῆν ἐξ ὑπομνήσεως τοῦ διαβόλου τοῦτο πρᾶξαι τὸν ἰησοῦν κοινὸν γὰρ ἂν οὕτως ὑπῆρχε τὸ γιγνόμενον, τοῦ μὲν εἰπόντος «Βαλε σεαυτὸν κάτω,» τοῦ δ᾽ ἀμελλητὶ ῥίψαντος εἰ δὲ κοινὸν, ἀνάγκη καὶ φίλιον τὸ κοινῇ γνώμῃ τπραττόμενον *. Καὶ βλέπε λοιπὸν τὸν ἐγκείμενον ἐν τῷ τρώγματι θόρυθον, βλέπε τὴν σύγχυσιν τοῦ “πολλοῦ δυσπετήματος προφητικὸν ὑπὸ τοῦ διαβόλου κινηθὲν κεφάλαιον τοῦτ᾽ ἀκούσας ὁ Χριστὸς τὸ λεχθὲν ἀπεπλήρωσεν, ὡς σπουδαίῳ πεισθεὶς διδασχάλῳ καὶ ῥήτορι Φεῦ τῆς ἀνοίας Φεῦ τῆς κακοπραγίας ὁ ἀθλητὴς πρὸ τῶν ἄθλων τοῖς λόγοις τοῦ ἀντιπάλου Φιλικῶς σπένδεται συρίζει μὲν ὁ δράκων καὶ καλεῖ τὸ Θηρίον Θθολερὰ τῆς σλάνης χαλκεύων τὰ ῥήματα, ἀσμενίζει δ᾽ à Χριστὸς, καὶ τῶν εἰρημένων τὸν νόμον ἀσπάξεται. ὅσος δὲ τῆς ζημίας ὁ λόγος ἐντεῦθεν ἀνακύπτει, ἐμφανῶς διάθρησον el γὰρ ἦν ὡς καλὸν ταύτην ὁ Χριστ)ὸς τὴν συμξουλίαν δεξάμενος, καὶ τὴν ἑπομένην ἂν ὡς καλὸν ἀπεδέξατο, ἄκων τὸ κακὸν ὡς καλὸν ἐπιτελῶν. Αὕτη δ’ ἦν ἡ σερὶ τοῦ « Éà» πεσὼν προσκυνήσῃς μοι.\" Οὐ γὰρ ἦν δυνατὸν ἀντειπεῖν τούτῳ τὸν Σωτῆρα ἐν τοῖς τρολαξοῦσι πσειθηνίως συνείξαντα εἰπόντος γὰρ αὐτῷ δηλαδὴ τοῦ διαβόλου « Ποίησον τοὺς λίθους ἄρτους» καὶ, «Βάλε σεαυτὸν κάτω,» dvdyxn καὶ τὸ προσκυνῆσαι τοῦ διαξόλου λέγοντος καὶ μὴ ἀντειπεῖν ἐκ προλαβούσης αὐτὸν ὑπακοῆς κατεχόμενον. ὦ γὰρ ὡς καλοῖς τοῖς wpoAaGoUci δύο καταπειθόμενος καὶ τῷ τρίτῳ δῆλον ὡς καλῷ σεισθεὶς προσεκύνησε τῆς Θείας οὐσίας τὴν φύσιν ἀρνησάμενος σπουδὴ yàp σᾶσα καὶ τέχνη τοῦ δαίμονος δύο πεύσεις πειθανὰς τῷ Χριστῷ προβαλέσθαι, ἵν’ ἐν τούτοις ποιήσας αὐτὸν πειθήνιον ἐν τοῖς ἑπομένοις ἕτοιμον εὕρῃ καὶ ὑπα-- κούοντα᾽ συνιδὼν δ᾽ αὐτοῦ τὴν κακίαν μακρόθεν à ἰησοῦς τοὺς ἀκροξολισμοὺς τῶν πειρασμῶν εὐθὺς ἀπεκρούσατο. ἘΠ καὶ γὰρ προφητικὸν ἦν τὸ λεχθὲν εἰς αὐτὸν κεφάλαιον, διὰ τὴν ἑπομένην τοῦτ᾽ οὐ τραττει κακίαν, ἵνα μὴ τοῖς οἰκείοις ὑπὸ τοῦ Βελίαρ ῥιπτομένοις βέλεσιν, καιρίαν λαθὼν τὴν συληγὴν, οἰχήσεται. ὅτι. γὰρ ἴδιον αὐτοῦ δηλαδὴ τοῦ Σωτῆρος τὸ προφητικὸν λόγιον καὶ εἰς αὐτὸν ἐλέχθη, παντί «xov δῆλον ὑπάρχει ὅτι δὲ, καθάπερ “πολέμιος στρατιωτικὴν ὑποκλέψας Φαρέτραν, δι᾽ αὐτῆς τὸν βασιλέα τῶν αἰώνων ἐτόξευεν, ἰδίοις αὐτὸν ὅπλοις κατασφάξαι βουλόμενος, καὶ τοῦτο τοροὔπτον καὶ πᾶσιν ἀρίδηλον. ὅθεν ὁ Χριστὸς τὴν ἑαυτοῦ κατ᾽ αὐτοῦ ττσαρασκευασθεῖσαν πανοπλίαν θεώμενος ἀπωθήσατο ταύτην, ἵνα μὴ δι᾽ αὐτῆς ἡττηθεὶς «xpooxvνηήσῃ τὸν ἀσεξῆ. Ταύτης, ὦ τὰν, τῆς αἰτίας ἕνεκεν ὁ Χριστὸς ἑαυτὸν οὐκ ἔξαλεν ἀπὸ τοῦ ἱεροῦ κάτω. Καὶ ταῦτα μὲν ὧδε. τσὶ,","t":"[The Christian (Macarius) answers the objection on “Throw yourself down” (3.18).] As for the next heading, which asks about the saying spoken maliciously by the devil concerning Christ, where he says, “Throw yourself down,” let it now please you to consider the nature of the matter as far as possible. The story contains a demonic temptation; and again, it is never right for a contestant to accept his opponent's advice (for he would seem defeated, making a truce at the enemy's word); he must altogether hate and loathe his antagonist. For even if it would have been a very great achievement for Christ to throw himself from the height, it carries much blame and slander for the wrestler to compete under the rules of his opponent, the demon who is the author of evil. So even if this had been written about Christ, Jesus ought not to have done it at the devil's prompting; for then the deed would have been a joint one — the one saying, “Throw yourself down,” and the other throwing himself without delay; and if joint, then necessarily friendly, being done by a common resolve. And see, besides, the disorder in the matter; see the confusion of the great mishap: on hearing a prophetic passage set in motion by the devil, Christ would have fulfilled what was said, as though persuaded by an earnest teacher and orator! Alas for the folly! Alas for the misdeed! The athlete, before the contests, makes a friendly truce with his opponent's words; the dragon hisses and the beast calls, forging muddy words of error, and Christ welcomes them and embraces the law of what was said! See clearly how great an account of loss arises from this. For if Christ had accepted this advice as good, he would also have accepted the next as good, doing evil unwillingly as though it were good. And this was the one about “If you fall down and worship me.” For it would not have been possible for the Saviour to refuse this, after yielding obediently in what went before. For since the devil had said to him, “Make the stones bread,” and “Throw yourself down,” it would have been necessary, when the devil said “Worship,” for him not to refuse, held fast by his earlier obedience. For one persuaded in the two earlier cases as though they were good would plainly have been persuaded in the third as good, and would have worshipped, denying the nature of the divine being. For the whole effort and art of the demon was to put two plausible proposals to Christ, so that, having made him obedient in these, he might find him ready and obedient in what followed. But Jesus, seeing his wickedness from afar, at once beat off the skirmishing of the temptations. For even though the passage spoken of him was prophetic, he does not do it, because of the wickedness that would follow, so that he might not perish by receiving a mortal blow from his own darts hurled by Beliar. For that the prophetic oracle belongs to the Saviour himself and was spoken of him is clear to everyone; and that the devil, like an enemy who had stolen a soldier's quiver, was shooting with it at the King of the ages, wishing to slaughter him with his own weapons, is also obvious and plain to all. So Christ, seeing his own armour made ready against him, thrust it away, so that he might not be overcome by it and worship the impious one. For this reason, my friend, Christ did not throw himself down from the temple. So much on this.","f":"Macarius Magnes, <i>Apocr.</i> 3.26 (Blondel, 113–115; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-26)."},"macarius-magnes-apocriticus/3.27":{"o":"Τὰ δὲ περὶ τοῦ Πέτρου facavialéoy ἤδη ὄντως γὰρ δεῖται βασάνου καὶ ταολλῆς ἀφηγήσεως. B τῶν ἀποσήόλων ἡ κρηπὶς ὑπὸ τηλικούτου σεσάλευται SropíCov ἦ τῶν εὐαγγελικῶν πραγμάτων ἡ κορυφὴ τοσούτῳ τῆς ἀηδίας τῷ νέφει συγκέχυται. Εἰ Πέτρος σκάνδαλον καὶ Σατανᾶς ὑπὸ τοῦ Χριστοῦ καὶ τυρόσκομμα κέκληται, εἰ Πέτρος ἀσύγγνωσττα ταλημμελήσας ἀπελέγχεται, ὅλος τῶν ἀποσήόλων ὁ χορὸς διαξέδληται, τῆς τυίσίεως μικροῦ δεῖν ἀνέσπαalat τὸ ῥίξζωμα. Χρὴ γοῦν ἰδεῖν τὸν χρόνον καὶ τὸν τόπον ἐν ᾧ τοῦτο λέλεκται, ὅπως τὸ τρᾶγμα κρίνωμεν καὶ τοῦ πράγματος τὸν νοῦν ψηλαφησωμεν. Εν Καισαρείᾳ τῇ λεγομένη Φιλίππου ἠρώτα τοὺς μαθητὰς, τίνα λέγουσιν αὐτὸν οἱ ἄνθρωποι οἱ δε πρὸς αὐτὸν ἔφασαν Οἱ μὲν Ἰωάννην, οἱ δὲ Ἡλίαν, οἱ δὲ ἕνα τῶν Προφητῶν εἶτα πρὸς αὐτούς «'Ὑμεῖς δὲ τίνα με λέγετε εἶναι; » ἀποχριθεὶς ὁ Πέτρος φησί᾽ «Σὺ el ὁ Χριστὸς, ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος.» Θεασάμενος δ᾽ ὁ Χριστὸς λαμπρὸν οὕτω τὸν Πέτρον ἐκ exavpolas χάριτος ἐξαίφνης γεγενημένον καὶ τοσαύτην εἰς αὐτὸν ἐλθοῦσαν τὴν Seíav ἀποκάλυψιν δίδωσιν αὐτῷ τῆς ἀνενδοιάσίου «axíoleus τὸ ἐπάγγελμα καὶ μακαρισμῷ τοῦτον ἀνυψοῖ βεξριθότι φας «\" Μακάριος εἶ Σίμων βὰρ lovva, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι» τὸ ἄφρασίον τοῦ τοσούτου πράγματος μυστήριον ἀλλ᾽ οὐδέ τις ἀγγέλων οὐδὲ τῶν ἀσωμάτων ἀξιωμάτων ὕπαρχος, οὐδεὶς τῶν ὑπερκοσμίων δυνάμεων λειτουργὸς, ἀλλ᾽ αὐτὸ τὸ ἀφραστον ἀγαθὸν καὶ ἀΐδιον ἡ ἀθάνατος amy τῆς ἡμετέρας γενέσεως ὁ Πατὴρ ὁ ἐν vois οὐ- : pavois ὅθεν ἀξίαν τῆς χάριτος ἐπωνυμίαν λάμβανε καὶ Πέτρος ἔσο, πέτραν ἀκαταμάχητον παντὶ τῷ κόσμῳ δεικνὺς ἀσάλευτον, τὴν γνώμην καὶ τὸν λογισμὸν κεκτημένος ἀκίνητον, τῷ ἀσαλεύτῳ τήμερον τῆς μακαρίας οὐσίας μαρτυρήσας. Τούτων οὖν εἰκὸς ἐπακούσαντα τῶν λόγων τὸν ἀπατηλὸν Θῆρα καὶ ὧν εἶπεν ὁ Πέξρος μαρτυρῶν τῷ Σωτῆρι, διὰ σπουδῆς τσαντοίας σποιεῖσθαι μηxavii μὲν τὸν Πέτρον γυμνῶσαι τῆς ἀξίας, δόλῳ δὲ σοφιστικῷ τὴν μαρτυρίαν ἀνατρέψαι τοῦ Χριστοῦ καὶ τὴν οἰκονομίαν ἐναλλάξαι τοῦ πάθους ἤδει yàp, ἤδει σαφῶς ὡς τὸ ados τοῦ Χριστοῦ τῆς τυραννικῆς αὐτοῦ κακίας ὑπάρχει κατάλυσις, διὸ καὶ σαρεμποδίζειν ἠβούλετο τῷ σταυρῷ. θεν λόγους ἀσαφεῖς ὑποσπείρων τῷ Πέτρῳ ἔλεγεν « “ἵλεως σοι, Κύριε οὐ μὴ ἔσται σοι τοῦτο.» ὅθεν γνοὺς ὁ ἰησοῦς ὡς οὐ Πέτρου τὸ ῥῆμα ἀλλ᾽ ὑποθδολὴ τοῦ Σατανᾶ τὸ λεχθὲν, εἶπεν «Ὑπαγε ὀπίσω μου, Σατανᾶ,» ἵνα καὶ νῦν ἐπιγνῷ τὸ οἰκεῖον ὄνομα καὶ μαχρὰν ἐλαθῇ τοῦ χοροῦ τῶν μαθητῶν, λέγει «ὕπαγε ὀπίσω μου, Σατανᾶ» τὰ γὰρ ἔμπροσθέν σον στάντα «epixéxon lai. Καὶ πρὸς μὲν τὸν Σατανᾶν ταῦτα πρὸς δὲ τὸν Πέτρον φησί «᾿ Σχαάνδαλόν μου εἶ, ὅτι οὐ Qpoveis τὰ τοῦ Θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων,» ὑποβδολῇ πεισθεὶς ἀρχεκάκου Βελίας. Καὶ περὶ μὲν τοῦ λεχθῆναι τῷ Πέτρῳ «ὕπαγε ὀπίσω μου Σατανᾶ,\" ταῦτα. Λαξὼν γὰρ ἐπιτιμίαν ἀξίαν τοῦ σφάλματος, μεγάλα τοὺς μαθητὰς διατραπεὶς ὠφέλησε, τοῦ μή τινα τοῦ λοιποῦ ἐκ μικρολογίας τὸ τῆς οἰκονομίας ψιθυρίζειν μέγεθος. El γὰρ ὁ πρὸ μικροῦ ἀστείῳ αἰσήεως ὀφθαλμῷ καὶ μαρμαίροντι τὴν ἀψῖδα τῶν οὐρανῶν αὐτὴν ὑπερκύψας καὶ τοὺς συρίνους τῶν XepaQip «oraμοὺς éxnepdaas καὶ τὴν εὐγένειαν ἰδὼν τοῦ Μονογενοῦς υἱοῦ ἅμα τῷ Πατρὶ κάλλει τῶν ἀσωμάτων ὑπεραστραπτουσαν λειτουργῶν, κἀκεῖθεν ἱκανῶς τὴν ψυχὴν ὠφεληθεὶς καὶ γνήσιον ἐν «ole: τῆς ὁμολογίας τὸν λόγον λύσας, αἰφνίδιον οὕτως ἐξ ὑποθήκης βασκάνου συμβούλου ἐπὶ βλάξῃ τοῦ κόσμου καὶ ζημίᾳ τοῦ κοινοῦ τὴν ἀνωφελῆ προσφέρει συμπαθειαν, τραγῳδῶν d ἃ μὴ θέμις καὶ προχείρως φθεγγόμενος, ἵλεώς σοι Κύριε, δικαίως ταύτην “παρὰ τοῦ Χριστοῦ AapGdves τὴν ἐπίπληξιν. Τί ἂν ἐτόπασεν ἕκαστος σφαλλόμενος πείσεσθαι, βλέπων ὡς Πέτρος Yióv μὲν Θεοῦ τοῖς ἀκούουσι τὸν «apóvra μηνύων, ὡς ἄνθρωπον δὲ τοῦτον θέλων ἐν τῷ βιοτεύειν ἐπὶ πσολὺ, καὶ γῇ τὸν ἅγιον dyGpadUveiw ἀπρεπῶς καὶ μὴ τὴν οἰκονομίαν τοῦ πάθους τελέσαντα τῇ μὲν τῶν ἀνθρώπων ἐπαρῆξαι πενίᾳ, τῇ δὲ τῶν κειμένων ἐπαμῦναι πενία, ταχινὴν δὲ τὴν ἄφιξιν εἰς τὴν ἄνω περιωπὴν ποιῆσαι καὶ σύντομον τὸν οικεῖον τῆς βασιλείας ἀπολαβόντα Spóvov, τοὐναντίον δὲ τῷ λόγῳ τοῦ Πέτρου πειθόμενον ἐμφιλοχωρῆσαι τῷ χθαμαλῷ καλύξῳ καὶ ταύτην ἀσπάσασθαι τὴν ἐφύξριστον δίαιταν, τὴν ἀλγεινὴν ὄντως ζωὴν καὶ ἐπάρατον, καὶ τὸν κοινὸν ὀψὲ περιμένειν Θάνατον, τὸν ἐπακτὸν καὶ μεσῆτὸν οἰκονομικῆς σωτηρίας ὑπάρχοντα ἐκ τῆς συμβουλίας ToU Πέτρου ππαραιτησάμενον; ὅθεν εὐλόγως καὶ μεγάλως «ιστεύσαντα μεγάλως ἐπετίμησε καὶ μεγάλως πταίσαντα τὸν θαυμάσιον Πέτρον μεγάλως ἐλύπησεν. Elnóvza γὰρ αὐτόν, « Σὺ el ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος,» εἰς αὐτὴν ἀνήγαγε τῆς ἀξίας τὴν κορυφὴν, κλειδάρχην αὐτὸν ποιήσας καὶ αὐλάρχην τῆς ἄνω βασιλείας ἔπρεπε γὰρ τὸν εἰδότα τῶν ἀχράντων ἀνακτόρων εἴσω «ov τὸν βασιλέα σεμνῶς καθεζόμενον τοῦ κλείειν καὶ ἀνοίγειν λαβεῖν τὴν ἐξουσίαν, ἐπὶ τῷ τοῖς ἐρχομένοις ἑρμηνεύειν ὡς εἰδότα τὸ σθένος τοῦ xpeí1lovos, καὶ τοὺς οὐκ ἀναλόγους τῆς μακαpías θέας ὡς εἰδήμονα τούτων εὐλόγως ἀποκλείειν. ᾿ ὁ γὰρ τῆς ἀθανασίας ἀθρήσας τὸ ῥίξωμα καὶ τὴν ἀένναον πηγὴν τῆς ζωῆς Θεασάμενος εἰκότως καὶ τὴν ἀφήγησιν τούτων τῆς εἰσόδου καὶ ἐξόδου δέχεται. H γὰρ τῶν λόγων περίφρασις ὑπὸ τοῦ Πέτρου σὺν ἄρθροις γενομένη exiaav τοῦ θείου δόγματος τὴν ἀκρίξειαν ἠσφαλίσατο, ἀσάλευτον τῆς μοναρχίας τὸ κράτος μηνύουσα καὶ ἀκίδδηλον τῆς ἀληθείας τὴν εἰκόνα φΦυλάττουσα᾽ εἰπὼν γὰρ ὁ Πέτρος οὐ «Σὺ el Xpioós» ἀλλ᾽ «à Χριστὸς,» καὶ οὐ « Σὺ εἶ Υἱός » ἀλλ᾽ «Ὁ Υἱός,» καὶ οὐ « Σὺ εἶ Θεοῦ,» ἀλλὰ « τοῦ Θεοῦ, » καὶ οὐ « Σὺ εἶ ζῶνTos » ἀλλὰ «τοῦ ζῶντος, » πάντα μετὰ τοῦ ἄρθρου βοῶν γεγωνότερον τῆς μακαρίας ἐμήνυσεν οὐσίας τὸ ἐξαίρετον, τῆς μονοειδοῦς Φύσεως ἐμήνυσε τὸ ἰδίωμα ὄντως οὐρανίου Πατρὸς ἀποκάλυψις τὰ λεγόμενα, ὄντως Φωνὴ μονογενὴς μαρτυροῦσα Μονογενεῖ. Ἐπειδὴ γὰρ πολλοὶ χριστοὶ, εἷς δ᾽ ὁ κατὰ ἀλήθειαν μετὰ τοῦ ἄρθρου λεγόμενος, καὶ πολλοὶ μὲν υἱοὶ, πολλοὶ δὲ Sol, πολλοὶ δὲ ζῶντες, εἷς δὲ μόνος ἀληθῶς ζῶν καὶ Θεοῦ Ὑἱὸς, ὅταν ἔχῃ τὸ ἄρθρον, οὕτως υἱοὶ Θεοῦ λέγονται πολλάκις οἱ ἄγγελοι ἄνευ τοῦ ἄρθρου, ὀνομασίᾳ τετιμημένοι, εἷς δ᾽ ὁ Μονογενὴς, μόνῳ τὸ ἄρθρον ἀκριθδῶς μεμαρτύρηκεν, οὕτω Seo] πολλοὶ καὶ κύριοι πολλοὶ, ἀλλ’ οὐδεὶς ἐκείνων Θεὸς ἣ δημιουργὸς ἢ Κύριος, τοῦ ἄρθρου λειπόμενος, εἷς δὲ Θεὸς ποιητὴς καὶ εἷς Κύριος βασιλεὺς, ὁ τῆς μονότητος ἔχων συστατικὸν τὸ ἄρθρον. Πέτρος οὖν οὐκ ἐξ αἱμάτων οὐδὲ σαρκῶν τοῦτο παιδευθεὶς τὸ μυστηριον, ἀλλ᾽ ἐξ ἁγίου Πνεύματος μαθὼν ἀκριξῶς τὰ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ σὺν ἄρθρῳ τὴν Θεότητα βοᾷ καὶ μαρτύρεται διὸ καὶ μακαρίζεται καὶ Πέτρος ὀνομάξεται, τῆς ἀσαλεύτου πτέτρας κηρύττων. : τὸ ἀκίνητον. Τοσοῦτον γοῦν αὐτὸν καὶ τηλικοῦτον ὁρῶν ὁ μισόκαλος δαίμων βραττεται κατ᾽ αὐτοῦ καὶ τῷ Φθόνῳ λυμαίνεται καὶ mca» ἀπάτης μηχανὴν ἐκτεχνάξεται, ὅπως σκελίζηται τὸν ἐν τῇ ττέτρᾳ βεξηκότα καὶ μένοντα, «nii μὲν ὡς ἄνθρωπον αὐτὸν πείθων τῆς ἐπαγγελίας ἀνάξια φθέγγεσθαι, πῇ δὲ συναλγεῖν ἀπρεπῶς τῷ Πατρὶ παρεγγνῶν. ὅθεν παρ᾽ αὐτὰ τῆς ἀκαιρίας αὐτὸν ὁ Χριστὸς διορθούμενος ἔστιξεν ἐπετε-- μήσας αὐστηροτάτῃ φωνῇ οὕτω κἀπὶ τῆς ἐφόδου τῶν ἀρχιερέων νικηθέντα τῷ σαθει καί τινος τῇ μαχαίρᾳ τὸ ὠτίον “σαίσαντα οὐ μικρῶς ἐνέτριψεν ἐν τῷ τὴν σληγὴν ἀποκαθᾶραι ῥᾷον οὕτως αὐτὸν προπετῶς τῇ γλωττῃ σφαλλόμενον οὐ τῇ τῶν ῥημάτων προφορᾷ κατεδίκαζεν, ἀλλὰ τὸν πόθον τῆς ψυχῆς ὁρῶν ἐδοκίμαξεν, εἰδὼς [ὡς] τὸ βαμδαῖνον aua καὶ τροχαλὸν, ὁ νοῦς [οὐχ] ἱκανὸς κατασχεῖν ἐν ἀγάπῃ.","t":"[The Christian (Macarius) answers the objection on “Get behind me, Satan” (3.19) and on Peter's falls (3.20).] The matters concerning Peter must now be examined; for they truly need examination and much explanation. If the foundation of the apostles has been shaken by such a din, if the summit of the gospel events has been confounded by such a cloud of unpleasantness — if Peter has been called by Christ a stumbling block, Satan, and an offence, if Peter is convicted of having sinned unpardonably — then the whole choir of the apostles has been slandered, and the root of the faith is all but torn up. We must, then, see the time and the place in which this was said, so that we may judge the matter and feel our way to its sense. In Caesarea called Philippi he asked the disciples who men said he was. They said to him, “Some John, some Elijah, some one of the prophets.” Then he said to them, “But who do you say that I am?” Peter answered, “You are the Christ, the Son of the living God.” Christ, seeing Peter so suddenly made brilliant by the Father's grace and so great a divine revelation come upon him, gives him the promise of an undoubting faith and raises him up with a weighty blessing, saying, “Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed to you” the unspeakable mystery of so great a matter — nor any of the angels, nor a prefect of the bodiless ranks, nor any minister of the powers above the world, but the unspeakable and everlasting Good itself, the immortal spring of our being, the Father in heaven. “So receive a name worthy of the grace, and be Peter, showing to the whole world an unconquerable rock that cannot be shaken, since you possess an immovable mind and reasoning, having borne witness today to the unshakable nature of the blessed being.” The deceiving beast, it is likely, hearing these words and the witness Peter gave to the Saviour, made every effort to strip Peter of his dignity by contrivance, to overturn the witness to Christ by sophistic deceit, and to alter the economy of the Passion. For he knew — knew clearly — that the Passion of Christ is the destruction of his tyrannical wickedness, and so he wished to obstruct the cross. So, sowing unclear words in Peter, he said, “Mercy on you, Lord; this shall not happen to you.” And Jesus, knowing that the word was not Peter's but that what was said was a suggestion of Satan, said, “Get behind me, Satan” — so that he might now recognize his own name and be driven far from the choir of the disciples, he says, “Get behind me, Satan; for all that is before you has been cut off.” This to Satan; but to Peter he says, “You are a stumbling block to me, because you do not think the things of God but the things of men,” since he had been persuaded by the suggestion of Beliar, the author of evil. So much on the saying to Peter, “Get behind me, Satan.” For by receiving a rebuke worthy of his error and being put to shame, he greatly benefited the disciples, so that no one in the future might whisper pettily about the greatness of the economy. For he who a little before, with the bright and gleaming eye of faith, had peered beyond the very vault of the heavens, passed beyond the fiery rivers of the Seraphim, and seen the nobility of the Only-begotten Son shining with the Father above the beauty of the bodiless ministers, and had greatly profited in soul from it and uttered in faith the genuine word of confession — when suddenly, at the suggestion of an envious counsellor, to the harm of the world and the loss of all, he offered useless sympathy, lamenting what was not right and saying off-hand, “Mercy on you, Lord,” he rightly received this rebuke from Christ. What would each of the others, misled, have supposed would happen, seeing Peter declare to the hearers that the one present was the Son of God, and yet wish him as a man to live on for a long time, the Holy One to linger unbecomingly on the earth, and, without completing the economy of the Passion, to help the poverty of men and to succour the poverty of the fallen …, and to make a swift and short return to the watchtower above and receive his own throne of the kingdom — but instead, persuaded by Peter's word, to dwell on in this low hut and embrace this insulted way of life, this truly painful and accursed life, and to wait for the common death late, having declined, on Peter's advice, the death laid upon him that was full of the salvation of the economy? So rightly he greatly rebuked the one who had greatly believed, and greatly grieved the wonderful Peter who had greatly stumbled. For when he said, “You are the Christ, the Son of the living God,” he raised him to the very summit of dignity, making him key-keeper and chamberlain of the kingdom above. For it was fitting that one who knew the King seated solemnly within the undefiled palace should receive the authority to shut and to open: to interpret to those who come, as one who knew the strength of the Better, and to exclude, reasonably, as one who knew them, those not fit for the blessed vision. For he who has gazed on the root of immortality and beheld the ever-flowing spring of life rightly receives the charge of their entrance and exit. For the way Peter phrased his words, with the article, secured the exactness of the divine doctrine, showing the unshakable power of the monarchy and keeping the image of the truth unadulterated. For Peter said not “You are a Christ” but “the Christ,” not “You are a Son” but “the Son,” not “of a God” but “of the God,” not “of a living one” but “of the living one”; crying out everything with the article, and the more loudly, he showed the excellence of the blessed being and the property of the single nature. Truly the words are a revelation of the heavenly Father; truly an only-begotten voice bearing witness to the Only-begotten. For there are many christs, but one truly so called with the article; and there are many sons, many gods, many living, but one alone truly living and Son of God, when it has the article. So the angels are often called sons of God without the article, honoured with the title; but the Only-begotten is one, and to him alone has the article borne exact witness. So too there are many gods and many lords, but none of them is God or Creator or Lord, lacking the article; there is one God the Maker and one Lord the King, who has the article that establishes uniqueness. So Peter, taught this mystery not by blood or flesh, but learning exactly from the Holy Spirit the things of the Father and the Son, cries out and bears witness to the Godhead with the article. Therefore he is called blessed and named Peter, proclaiming the immovability of the unshakable rock. Seeing him so great and so high, the demon who hates the good rages against him, is consumed with envy, and devises every engine of deceit to trip up the one who has stepped onto the rock and stands firm on it — now persuading him, as a man, to utter things unworthy of the promise, now urging him to an unbecoming sympathy. So Christ at once corrected him for his untimely word and branded him with a very stern rebuke. So too at the attack of the high priests, when Peter was overcome by feeling and struck someone's ear with the sword, Christ rebuked him not a little by healing the wound. So, when he erred rashly with his tongue, he did not condemn him for the words he uttered, but judged him by the longing of his soul that he saw, knowing that the mind is not able to restrain what stammers and rushes in love.","f":"Macarius Magnes, <i>Apocr.</i> 3.27 (Blondel, 115–118; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-27)."},"macarius-magnes-apocriticus/3.28":{"o":"Τὸ μέντοι γενόμενον αὐτῷ κατὰ τὸν Àvavíay καὶ ZdnQeipav κριτήριον, εἴ γε τὴν lalopíay ἀναγνωσθῆναί σοι βούλει, καθολικὸν ὄντως καὶ πολλῶν «xaiδευτήριον Φανεῖταί σοι τὸ πραχθέν. ἀνανίας γὰρ κακίας ἐν τῇ ψυχῇ δεξάμενος νόσημα, τούτου καὶ τῇ γυναικὶ λαθραίως μετέδωκε. Τῆς γὰρ εὐαγγελικῆς αὐτόθι τοῖς ἀνθρώποις κηρυτἸομένης δωρεᾶς καὶ τῶν κηρύκων κανόνι τῆς εὐ- : ae6sías ἀγόντων τὸ ὁμόφυλον, πᾶσα μὲν ἐπὶ τοῖς σταραδόξοις ἡ σὐληθὺς ἐξενίζετο, ἡ δ᾽ ὑπερόριος Φήμη τῶν τραττομένων τὸν νοῦν τεθορύδητο - ἱκανὰ γὰρ τέρατα καὶ σημεῖα παράδοξα τῶν μὲν ἱστορούντων τὰς ὄψεις ἐπήγετο, τῶν δ᾽ ἀκουόντων ἐψυχαγώγει τὸ πρόθυμον, ὡς μικροῦ av ἔθνος ὁρμῆσαι εἰς τὴν κοινὴν τῆς σωτηρίας ἀπόλαυσιν, ὡς ἀναλαξεῖν τῶν ὑπερκοσμίων ἀγαθῶν τὸν ἔρωτα, ὡς τῶν τῇδε καταφρονῆσαι βελτίονι λογισμῷ, ὡς ῥίψαι στᾶσαν ἐν γῇ τὴν ἐπίμαχον ὕπαρξιν, ὡς αἹερῷ τῆς τποροθυμίας αὐτὸν ἤδη λαξεῖν τὸν οὐρανὸν εἰς οἴκησιν, ὁμοδίαιτον ἀγγέλων ζωὴν ἀσπαζομένους. Ἐκεῖθεν γνώμη λαμπρὰ καὶ νοῦς ἔφηνε τρανὸς καὶ ἀκίδδηλος, ἐκεῖθεν dou καὶ ἀγρὸς καὶ προασίεια τῷ τῆς χάριτος ἔσπευδον ποτίζεσθαι νάματι, ἐκεῖθεν τὴν σωματικὴν τῶν πραγμάτων ὕπαρξιν ὡς ἄχθος καὶ ζημίαν τῶν ψυχῶν ἐνόμιξον, ἐκεῖθεν ἀνυπέρθετον τῶν καλῶν τὸ ἀγώνισμα, ἐκεῖθεν κοινὸς ὁ βίος καὶ τῶν ὑπαρχόντων ἡ κτῆσις ἀμέριστος, ἐκεῖθεν ἐπιμιξία πλούτου καὶ πενίας καὶ δόσις καὶ λῆψις τὴν ἀνθρωπίνην ἀγέλην éxvGépva, ἐκεῖθεν τὸ ἔχειν ὡς μὴ ἔχειν ἐκρίνετο καὶ τὸ μὴ ἔχειν ὡς ἔχειν κλέος ἐπιφανέστατον πάντες ὥσπερ ἦσαν εἰς εὐδαίμονα βίον καὶ ζωὴν μετάραντες, θείῳ τὴν ψυχὴν Φλεγόμενοι καύσωνι, καὶ τοῦ xpsízlovos τὸ δίψος ὅλως οὐχ ὑπομένοντες axavilyupis ἦν, οὐράνια τότε τὰ «palóueva, Θέατρον εὐσεξείας οἷον οὐπώποτε γεγένητο πλοῦτος ἦν τότε μισητὸν καὶ τῶν ὑπαρχόντων ἡ χτήσις ἐφύδριστον ἀπαξαπλῶς τῶν ἀποσήόλων ὑπὲρ ἥλιον τῆς διδασκαλίας ὁ λόγος ἐξέλαμπε τοῦ συνειδότος αὐτοῦ φωτίζων τὰ ἀπόκρυφα, ὡς λοιπὸν ὁρμῆσαι πάντας ἐπὶ τὴν τοσαύτην τῶν ἀγαθῶν πανήγυριν καὶ μίαν τῶν πολλῶν, ἐν μεσιτείᾳ Πνεύματος, τὴν ψυχὴν ἀναφαίνεσθαι, διαθέσει πνευματικῇ τῆς ζωῆς xexpapévns. Τούτων οὕτως ἐχόντων καὶ τῶν πραγμάτων οὕτω κυξερνωμένων δεξιῶς, ἀνανίας σὺν Σαπφείρᾳ κοινωνὸς τῆς τοσαύτης εὐωχίας ἐγίνετο καὶ τῶν «αραδόξων ἔργων ἅμα τῇ γυναικί. Πολλῶν γοῦν τὰς οὐσίας εἰς ὄνομα τοῦ Χριστοῦ τοῖς ἀποσόλοις διδόντων ἐπὶ τῷ τὴν πενίαν προφάσει τῆς ἐνδείας πρὸς τὸ κοινὸν μὴ βραδύνειν τῆς τιίσήεως, ἀλλὰ τῶν ἀναγκαίων τὴν χρῆσιν ἄφθονον εὑρίσκοντες ἐφαμίλλως τοῖς ἔχουσιν αὐτομολεῖν εἰς τὸ κήρυγμα, ἐβουλήθη καὶ αὐτὸς κτῆσιν ἔχων ἐν ἀγρῷ, ταύτην ἀπεμπολῆσαι, ἀνάθημα τὸ τᾶν τῆς τιμῆς εἶναι κρίνας. ὄ γοῦν ἐδωρήσατο τῇ προαιρέσει τῷ Χρισήῷ, οὐκέτι xvριος ἦν τοῦτο σφετερίζεσθαι ἱεροσυλία γὰρ ὑπάρχει τὸ τοιοῦτον, δοῦναι μὲν τὸ κτῆμα, πάντων εἰδότων, τῷ Θεῷ, λάθρα δὲ μέρος αὐτοῦ, μηδενὸς εἰδότος, ὑφαιρεῖσθαι δουλοπρεπῶς οὐδεὶς γὰρ τὰ ἴδια κλέπήων φΦωρᾶταί ποτε, οὐδ᾽ ὧν ἐξουσίαν ἔχει κρυφῆ λαθὼν ἐπαινετός οὐ γὰρ τὸ πρᾶγμα φαῦλον, ἀλλ᾽ ἡ τοῦ πράγματος γνώμη διαθδέδληται. ὅθεν iva μὴ συγχωρηθὲν τότε τῷ ἀνανίᾳ τὸ τόλμημα τοᾶσαν τῶν τιστευόντῶν κακώσῃ τὴν σύναξιν, εἰς ὅμοιον πάντας ἐμδαλὸν ἀρρώστημα, γυμνοῖ τὸ σαθος ὁ Πέτρος ὑπ’ ὄψιν τῶν τσαρόντων, οὐχ ἵνα τὸ πτρολαθὸν καθάρῃ τλημμέλημα (τοῦτο γὰρ ἤδη exémpaxto), ἀλλ᾽ ἵνα τὸ μέλλον ἀνατρέψῃ νόσημα καὶ τῶν ἄρτι τισ᾽ευσάντων [τὴν γνώμην] σαιδεύσῃ, ἰατρὸν ἱκανὸν μιμησάμενος, bs ἐν μεγάλῳ σώματι νομὴν dppualías ῥιζόθεν ἀποτεμὼν τὸ τᾶν ὑγιαίνειν ἐν ῥώσει καθίστησιν. Οὐκ ἦν γοῦν εἰς Πέτρον τὸ πραχθὲν ἀδίκημα (ὅθεν οὐδὲ Φιλανθρωπίας συγγνώμην ἀπείληφεν), ἀλλ᾽’ els τὸ Θεῖον αὐτὸ καὶ πρὸς τὸ τὴν αἰστιν κλονηθῆναι ῥιζόθεν ὑπῆρχε τὸ τόλμημα. Οὐ μὴν ἀλλὰ καὶ αὐτὸς ἀνανίας ἅμα τῇ γυναικὶ, μὴ γενομένου τοῦ τῆς δίκης ἐλέγχον, εἰς ἀπέραντον ἂν κατέπεσε τοῦ σκανδάλου βάραθρον εὐθὺς γὰρ ἂν ἐτόπασεν, εἴ γε μὴ ἐλέλεγκτο, ὡς ὁ Xpiaos τῶν κρυφῆ γιγνομένων οὐκ ἔχει τὴν εἴδησιν, οὐ καλῶν οὐδὲ κακῶν τὸν λόγον ἐπίσταται καὶ χαλεπὸν ἐντεῦθεν év τῷ τῆς ψυχῆς ἀδύτῳ δόγμα συνεκρότησε «ας; ὃ, τὰ πρόχειρα καὶ τὰ φαῦλα σκεπτόμενος, λέγων Ei λανθάνει τὸ Θεῖον τὰ τῶν ἀνθρώπων ἐν κλοπῇ τπραττόμενα, τί κωλύει τᾶν, εἴ τι γοῦν [λυσιτελεῖ] ἐπιτελεῖν αἴσχιστῆον, ὁπότε λόγος οὐδεὶς οὐδὲ ἔλεγχος οὐδαμοῦ τούτου καὶ κατήγορος; Οὕτω δὲ κακῶς τὴν φρένα διατεθεὶς σᾶσι μὲν τοῖς ἀτόποις ἔργοις ἀπετόλμησε, πᾶσαν δὲ δυσσεξείας κακίαν ἂν ἔδρασεν ἄθεσμον, ἐν ἑαυτῷ τὴν ψῆφον νομοθετῶν καὶ κοινωνοὺς τοιαύτης ἐπαράτου γνώμης πολλοὺς ἐν πολλῷ χρόνῳ ποιησάμενος, λοιμός Tis ola πολὺς καὶ δυσίατος ἐνσκήψας τότε καὶ τπτιάντας νεμόμενος. ὅθεν ἵνα μὴ τοῦτο τοῖς «τοιστεύουσιν αὐτόθι συμθῇ τὸ τραγῴδημα, γνοὺς ὁ Πέτρος Θᾶττον ἐκτέμνει τὸ νόσημα, συνεχτέμνων τὸ μέλλον τῆς κακίας ἀρρώσήημα ὡς γὰρ ἀκανθῶν δὴ βλασήησιν λεληθότως ἐν ληΐοις ἀρούρης ὑφέρπουσαν, τὸν «vov τοῦ γεωρyo) λυπεῖν μέλλουσαν, ῥιξόθεν ἀνέσπασε, τὴν λογικὴν τῆς βλάξδης χώραν ἐλευθερώσας. . Tí γοῦν ἐσῆιν ὅπερ τῷ ἀνανίᾳ Πέτρος διαλέγεται, αὐτόθεν ἐπάκουσον e Τί ὅ τι ἔδοξεν ὑμῖν, Quoi, πειράσαι τὸ Πνεῦμα τὸ ἅγιον; » ὁρᾷς ὡς ἐπείρασεν εἴ γε τὸ Θεῖον οἶδεν ἢ λανθάνει τὰ δρώμενα. Καὶ τοῦτ᾽ ἀκούσας, αὐτόθεν ἀπέψυξεν ὑπὸ τοῦ ζέοντος ἐν ἀγάπῃ Πνεύματος καταλειφθεὶς καὶ τῷ ψυχρῷ τῆς κακίας ἀποψυχεὶς χειμῶνι οὐ γὰρ ἐξ ἀποφάσεως μαχαίρᾳ κρουσθῆναι τὸν ἀνανίαν, ὡς ἔφης, ὁ Πέτρος ἐκέλευσεν, ἀλλὰ μόνον εἰπών « Τί τι ἔδοξεν ὑμῖν πειράσαι τὸ Πνεῦμα τὸ d'yiov;» τὸ συνειδὸς σλῆξαν τὴν ψυχὴν ἀνάλωσε. Δικαίως οὖν Àvavías ἀνάνδρως ἀποθανὼν καὶ Σάπφειρα συμφορᾶς γενόμενη πρόφασις τὸ τλῆθος τῶν τοειστευσάντων ἱκανῶς ἐσωφρόνισαν καὶ Πέτρος τοῦ παθεῖν ἀμφοτέρους ἀναίτιος.","t":"[The Christian (Macarius) answers the objection on the death of Ananias and Sapphira (3.21).] As for the judgment that came about through him in the case of Ananias and Sapphira, if you would like the story read to you, what was done will appear to you an act for the good of all and a lesson for many. For Ananias, having taken into his soul a disease of wickedness, secretly shared it with his wife as well. The gift of the gospel was then being proclaimed there to men, and the heralds were leading their own people by the rule of godliness; the whole multitude was amazed at the marvels, and the report of what was being done, spreading beyond the borders, stirred men's minds. For many prodigies and astonishing signs drew the eyes of those who saw them and charmed the eagerness of those who heard, so that almost the whole nation rushed to the common enjoyment of salvation: they took up the love of the goods above the world, despised the things here by a better reasoning, threw away every disputed possession on earth, and as if on the wing of eagerness took heaven itself as their dwelling, embracing a life shared with the angels. From this a bright resolve and a clear and unadulterated mind appeared; from this house and field and estate hastened to be watered by the stream of grace; from this they considered the bodily possession of things a burden and a loss to their souls; from this the contest for good things brooked no delay; from this life was shared and the possession of property undivided; from this a mingling of wealth and poverty, of giving and receiving, steered the human flock; from this to have as though not having, and not to have as though having, was judged the most splendid glory. All, as it were, had passed over to a blessed life and existence, their souls burning with divine heat, wholly unable to bear their thirst for what is better. It was a festival; what was done then was heavenly; there was a theatre of godliness such as had never been. Wealth was then hateful, and the possession of property despised. In a word, the word of the apostles' teaching shone beyond the sun, lighting up the hidden things of conscience, so that all rushed to so great a festival of good things, and the soul of the many appeared as one through the mediation of the Spirit, their life being blended with a spiritual disposition. While things were so and affairs were being so skilfully steered, Ananias with Sapphira, together with his wife, became a sharer in this great feast and in the astonishing works. Since many were giving their property to the apostles in the name of Christ, so that the poor might not be slow to come to the common faith on the pretext of their need, but, finding the use of necessities abundant, might come over to the preaching on equal terms with those who had, he too, having property in a field, wished to sell it, judging the whole price to be an offering. What, then, he had given to Christ by his own choice, he was no longer master to appropriate. For such a thing is sacrilege: to give the property to God with all knowing, and then secretly, with no one knowing, to filch part of it like a slave. For no one is ever caught stealing what is his own, nor is one praised for secretly taking what he has authority over; the thing in itself is not bad, but the intention behind the thing is condemned. So, lest Ananias's audacity, if pardoned then, should harm the whole gathering of the believers by throwing them all into a like sickness, Peter lays bare the disease before the eyes of those present — not to cleanse the earlier offence (for that had already been committed), but to overturn the disease that was coming and to teach those who had just believed, imitating a capable physician who cuts out by the roots a spreading disease in a great body and restores the whole to health and strength. So the wrong done was not against Peter (and therefore it did not receive the pardon of kindness), but the audacity was against the Divine itself, and aimed at shaking the faith from the root. Moreover, Ananias himself, with his wife, had the proof of judgment not taken place, would have fallen into a bottomless pit of scandal. For at once, had he not been convicted, he would have supposed that Christ has no knowledge of what is done in secret and does not know the account of good or evil; and from this he would have forged a grievous doctrine in the inner shrine of his soul, considering only what is at hand and base, and saying: “If the Divine does not notice what men do by stealth, what prevents anyone from doing whatever most shameful thing profits him, since there is no account, no proof, and no accuser of it anywhere?” And so, with his mind ill disposed, he would have dared every outrageous deed and would have done every lawless wickedness of impiety, making himself the lawgiver of the verdict, and over a long time would have made many partners in such an accursed opinion, falling on them then like a great and incurable plague and consuming them all. So, so that this tragedy might not happen to the believers there, Peter, knowing it, quickly cuts out the disease, cutting out with it the sickness of wickedness that was coming. For like a growth of thorns secretly creeping among the crops of the field and about to grieve the farmer's labour, he pulled it up by the roots, freeing the rational field from harm. Hear at once what Peter says to Ananias: “Why is it,” he says, “that you agreed to tempt the Holy Spirit?” You see that he tested whether the Divine knows what is done or fails to notice it. And on hearing this he breathed his last on the spot, abandoned by the Spirit who boils with love, and chilled by the cold winter of wickedness. For Peter did not order Ananias to be struck down with the sword by sentence, as you said; he only said, “Why is it that you agreed to tempt the Holy Spirit?” and his conscience struck his soul and destroyed it. Justly, then, Ananias, dying unmanfully, and Sapphira, who became the occasion of the disaster, brought the multitude of believers to sober sense, and Peter is not responsible for what both suffered.","f":"Macarius Magnes, <i>Apocr.</i> 3.28 (Blondel, 119–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-28)."},"macarius-magnes-apocriticus/3.29":{"o":"Λοιπὸν ἴδωμεν τὰ κατὰ τὴν εἱρκτὴν αὐτοῦ θαυμάσια τέρατα, ὡς Hans αὐτὸν ἐγκλείσας οὐ κατέσχε, καίπερ καθηκεύων τοῖς ἰουδαίοις «031 καὶ βουλόμενος δημοσίως αὐτὸν τιμωρήσασθαι. Χρισϊομάχῳ γὰρ λύττῃ καθοπλίσας ἑαυτὸν τὸν μὲν ἰάχωξον ἀνεῖλεν ἀναιτίως μαχαίρᾳ, σπουδῇ δὲ τὸν μέγαν ἐν μεγάλῳ θεάτρῳ φονεῦσαι βουλόμενος τέως ἐφυλάκισεν, ἵνα μέγαν ἐπ᾽ αὐτῷ τῆς ἀταξίας τῶν Ἰουδαίων ἀνακαινίσῃ τὸν ἐσμόν ἄγγελος δ᾽ οὐρανόθεν ἀψόφῳ τῇ παρουσίᾳ κατ᾽ αὐτὸ τῆς νυκτὸς τὸ μεσαίτατον «ἀφήγημα»\" εἰσελθὼν ὡς τὸν Πέτρον τῶν ὕπνων ἀπέσπασε καὶ ζώσας αὐτὸν καὶ τῆς φυλακῆς ἀνάξας σωθῆναι συνέπεισε, τὴν ἔχτοπον ἀχυρώσας Ἡρώδου “σαρασκευήν ὕπνῳ γὰρ ὁ ἄγγελος πεδήσας τοὺς Φύλακας τὸν Πέτρον ἀκαμάτως τῆς ἁλύσεως ἔλυσε καὶ τῆς εἱρκτῆς τὴν σσύλην λύσας ἀπὸ τοῦ κλείθρου ἐπὶ τὴν τπυύλην τῆς ζωῆς αὐτὸν ἐξέπεμψεν. Οὐ γὰρ ἔφυγεν, ὡς ἔφης, δειλιῶν τὸν Sdyarov, ἀλλὰ τὸν ἐπίσημον τῆς τελευτῆς χρόνον ἐξεδέχετο κἀν τῇ βασιλευούσῃ πόλει τὸν βασιλέα Χριστὸν κηρῦξαι πρῶτον ἔκρινεν, εἶθ᾽ οὕτως ἐν αὐτῇ τὸν ἀοίδιμον τοῦ σταυροῦ θανατον ἀναδέξασθαι. Ἐχρῆν πρῶτον λύχνον μέγαν λάμψαι τοῖς ἐν ἀγνοίᾳ καὶ τέλος ὡς ἐπὶ μεγάλης λυχνίας τῆς πσόλεως τοῦ μαρτυρίου τὴν δαᾳδουχίαν ἀνάψαι ταύτης ἕνεκα τῆς σοφῆς πραγματείας ὁ καθολικὸς τῆς οἰκονομίας λόγος οὐ συνεχώρησε σεσεῖν ὑπὸ τὴν Ἡρώδου κακίαν τὸν ἔξαρχον τῆς εὐαγγελικῆς ὑπάρχοντα χάριτος, ἀλλὰ τὴν μὲν τῶν Ἰουδαίων ὑπεκδῦναι σκαιότητα, τὴν δὲ τῶν ἐθνῶν Φατρίαν συναγαγεῖν. θεν οὐδ’ αἴτιος τιμωρίας ἐφάνη vois QUλαξιν ἐπεὶ μηδὲ ἔλαφος φΦυγοῦσα τῶν λίνων τὰς σταλίδας ἔπεισε τὸν σοιμένα φονεύειν τοὺς σκύλακας. Εἶτα μανεὶς ὁ Ἡρώδης Φονεύει τοὺς στρατιώτας᾽ οἰκείαν ποιεῖ τοῦτο λύτῆαν ἀπομιμούμενος, οὐκ ἀπὸ τοῦ Πέτρου λαβὼν ἀγριότητα᾽ ἐπεὶ μηδὲ λέων ὑπό τινος ἐγερθεὶς θυμὸν ἐξ αὐτοῦ λαμθάνει καὶ ταραχὴν, φυσικὸν ἔχων τῆς ὁρμῆς τὸ φρύαγμα. Πάντα γοῦν ἔργῳ καὶ λόγῳ ToU λυσιτελοῦς χάριν Πέτρος ἐνεργῶν εὑρίσκεται πανταχοῦ κἂν μετὰ [τῶν] ἐθνῶν πρὸ τῆς συντυχίας τῶν ἰουδαίων ἤσθιε καὶ μετὰ τὴν συντυχίαν τρώγειν ἀπεστρέφετο, οὐ δι᾽ ἑαυτὸν τοῦτο ποιῶν Φαίνεται, ἀλλὰ διὰ τοὺς σωζομένους ἔκ τε τῶν ἰουδαίων καὶ τῶν ἐθνῶν ὁμοίως. Ἐπειδὴ γὰρ τὸν νόμον ἐτίμων Ἰουδαῖοι καί τινων ἀπείχοντο σιτίων καί τινων μετελάμθανον, σπουδὴ δὲ τῷ Πέτρῳ τὸ τοᾶν ἔθνος εἰς τὴν εὐαγγελικὴν εἰσε- . λάσαι δωρεὰν, οἰκονομικώτερον τῶν Μωσαϊκῶν νόμων ἃ ἐτίμα τέως τὸ τρόσἼταγμα, ἵνα γνόντες οἱ ἰουδαῖοι τὰς ἐντολὰς τοῦ νόμου τὸν Πέτρον Φυλαττοντα καὶ φιλοῦντα τὸν Μωσῆν καὶ τὸ γράμμα δοξάζοντα ἐμδῶσιν εὐκαίρως εἰς τὴν εὐαγγελικὴν τῆς κλήσεως δωρεὰν, γνόντες ὡς Πέτρος τὸν Χριστὸν κηρύττων καὶ τὸν νόμον Φυλατήίων τὸν νόμον οὐ σφάλλεται, φρονίμῳ λογισμῷ δοκιpdcas ἑκάτερον. El γὰρ ἕν ἐτίμα καὶ τὸ ἕν ἐμυσαττετοῦ καὶ τὸ Εὐαγγέλιον h.63.*. σεμνύνων τὸν νόμον ἀπεστρέφετο, αὐτόθεν ὡς πολέμιον Μωσαϊκῆς ἐντολῆς εἰκότως ἐδδελύξαντο. Διό μοι δοκεῖ Πέτρον, ἵνα μὴ τοῦτο γένηται, σϊρατηγικῇ γνώμῃ τέως ἐν τῇ ἀρχῇ τοῦ σωτηρίου κηρύγματος ὑπ’ ὄψιν Ἰουδαίων τὴν τῶν ἐθνῶν μὴ προσίεσθαι τράπεζαν, ἵνα μὴ ξενισθῶσιν οἱ Ἰουδαῖοι ταῦτα γνόντες κἀκ μόvns τῆς 9das σκανδαλιζόμενοι Φεύξωνται τῆς εὐαγγελικῆς διδασκαλίας τὸν λόγον καὶ τὸν Πέτρον ταῖς διαβολαῖς 'σανταχοῦ κατακρούσωσιν, ὡς ἀποστάτην αὐτὸν προγονικῆς παραγγελίας ἐκτόπως θρυλλήσαντες. ὅθεν τὸ βῶτιον σκοπήσας ὁ Πέτρος τοῦθ᾽ ἁρμόδιον καὶ λυσιτελὲς ἔχρινε τὸ γράμμα Μωσέως μετὰ τῶν ἰουδαίων ἐν πρώτοις ἀποδέξασθαι, ἵνα τούτους ἐν τῇ ἀρχῇ διὰ τοῦ σέξειν τὸν νόμον συναγάγῃ, εἶθ᾽ οὕτω κατὰ βραχὺ συνεθίσας μόνῳ «eían στοιχεῖν τῷ εὐαγγελικῷ κανόνι [καὶ] πολιτεύεσθαι, σαδδάτου καὶ περιτομῆς καὶ σιτίων ἀπαλλάξας Μωσαϊκῶν᾽ καὶ τοῦτ᾽ ἦν εἰκότως τοῦ Πέτρου τὸ φρόνημα, τὸ κωλύον παρόντων Ἰουδαίων ἐσθίειν μετὰ τῶν ἐθνῶν. [ἀλλ᾽ ἵνα μὴ] ἀποτραχύνοι τὸ ἦθος ὡς τὴν παρ’ αὐτοῖς δίαιταν ἐκτρεπόμενος , συνήσθιεν ἀπόντῶν ἰουδαίων καὶ συνῆν καὶ τούτους τρόπον τινὰ διὰ τῆς τραπέζης πείθων τὴν εὐαγγελικὴν χάριν καταδέχεσθαι. Ἑκατέρῳ γοῦν τάγματι ὥφθη λυσιτελὴς, καὶ τοὺς μὲν ἐν τῷ συζῆν Φίλους ἐποίησε καὶ expócQvyas τοῦ Χρισήοῦ, τοὺς δ᾽ ἐν τῷ τιμᾶν κοινωνοὺς τῆς εὐαγγελικῆς εἰργάσατο χάριτος. Παῦλος οὖν οὐ ΜΙ δ, ν, τοὺς περὶ τὸν Πέτρον ψευδαποσήόλους Θρυλλεῖ 12, ἀλλὰ τοὺς ὑπὸ Ἰουδαίων ἀνὰ τὴν οἰκουμένην ἐκπεμπομένους τοὺς τὰ ἐγκύκλια γράμματα περιφέροντας, ois ἐξαποστἕλλοντες στἸόλους ἐκάλουν. Καὶ σερὶ μὲν τοῦ Πέτρου “σολὺς ὁ καταλογος, ἅλις δέ σοι τὰ λεχθέντα καὶ vois συγκαθημένοις ἑτέρων δ᾽ εἴ που ζητημάτων τῆς καινῆς διαθήκης ὑφιξάνει κεφάλαιον, μὴ μελλήσας ἀπάγγειλον.","t":"[The Christian (Macarius) answers the objection on Peter's escape from prison and Paul's rebuke (3.22).] Next let us see the wonderful prodigies concerning his imprisonment: how Herod shut him in but could not hold him, though he was currying favour with the Jews and wished to punish him in public. For arming himself with a madness that fights against Christ, he killed James with the sword without cause; and, eager to murder the great one in a great theatre, he meanwhile kept him in prison, so that he might stir up anew over him a great swarm of the Jews' disorder. But an angel from heaven, with noiseless presence, entering at the very middle of the night, as the account says, roused Peter from sleep, girded him, led him out of the prison, and persuaded him to save himself, making void Herod's outlandish preparations. For the angel fettered the guards with sleep, loosed Peter from the chain without effort, and opening the prison gate from its bolt sent him out to the gate of life. For he did not flee, as you said, out of fear of death; he was waiting for the appointed time of his end, and judged that he should first preach Christ the King in the ruling city, and then receive there the celebrated death of the cross. A great lamp had first to shine on those in ignorance, and at the end, as on the great lampstand of that city, to light the torch of martyrdom. For the sake of this wise proceeding the universal plan of the economy did not allow the leader of the gospel grace to fall under Herod's wickedness, but had him slip away from the perversity of the Jews and gather the company of the Gentiles. So he was not shown to be the cause of punishment for the guards: a deer that escapes the meshes of the nets does not persuade the shepherd to kill his hounds. Then Herod in his madness kills the soldiers; he does it imitating his own frenzy, not taking his savagery from Peter, since a lion roused by someone does not get its anger and agitation from him, having the snorting of its impulse by nature. So Peter is found everywhere doing everything, in deed and word, for the sake of what is profitable. If he ate with the Gentiles before the Jews arrived, and after their arrival turned away from eating with them, he is seen to do this not for himself but for the sake of those being saved, from the Jews and from the Gentiles alike. For since the Jews honoured the law, abstaining from some foods and partaking of others, and Peter's zeal was to bring the whole nation into the gift of the gospel, he still honoured the ordinance of the Mosaic laws as a matter of wise management, so that the Jews, knowing that Peter kept the commandments of the law, loved Moses, and glorified the letter, might in good time enter into the gospel gift of the calling, knowing that Peter, while preaching Christ and keeping the law, does not err about the law, having weighed both with prudent reasoning. For if he had honoured the one and loathed the other, and in revering the Gospel turned away from the law, they would at once have rightly loathed him as an enemy of the Mosaic commandment. So it seems to me that Peter, so that this might not happen, with a general's judgment, at the beginning of the saving preaching, did not for a time accept the table of the Gentiles in the sight of Jews, lest the Jews, learning of it, should be shocked and, scandalized by the sight alone, flee the word of the gospel teaching and batter Peter with slanders everywhere, spreading the outlandish talk that he was an apostate from the ancestral commandment. So Peter, considering the matter, judged it fitting and profitable at first to accept the letter of Moses together with the Jews, so as to gather them in the beginning by revering the law, and then, little by little accustoming them, to persuade them to keep in step with the gospel rule alone and live by it, releasing them from the sabbath, circumcision, and the Mosaic foods. And this was rightly Peter's mind, which kept him from eating with the Gentiles when Jews were present. But so as not to harden the Gentiles' disposition, as though he turned away from their way of life, he ate with them when the Jews were absent and kept company with them, in a way persuading them too, through the table, to accept the gospel grace. So he proved profitable to each order: the one he made friends of Christ and refugees with him by living with them, the other he made sharers in the gospel grace by honouring their law. So Paul does not call Peter's circle false apostles, but those sent out by the Jews throughout the world, carrying the circular letters, whom they called “apostles” when they sent them out. There is a long list of things about Peter, but what has been said is enough for you and for those sitting with us. If any heading of other questions from the New Testament remains, report it without delay.","f":"Macarius Magnes, <i>Apocr.</i> 3.29 (Blondel, 122–125; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-29)."},"macarius-magnes-apocriticus/3.3":{"o":"γ΄. Πῶς εἴρηται El émio7e0eve Moaei, ἐπιστεύετε ἂν ἐμοί. ἔτι δὲ “πολλῆς μοι γέμον τῆς dGeXrepías Φαίνεται τὸ λεχθέν « Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν 3.» ἔλεγεν . ὅμως δε Μωσέως οὐδὲν ἀποσώξεται. ΣΣυγγράμματα ydp udrra συνεμπεπρῆσθαιδ τῷ ναῷ λέγεται ὅσα δ᾽ ἐπ’ ὀνόματι Μωσέως ἐγράφη μετὰ ταῦτα μετὰ χίλια καὶ ἑκατὲν καὶ ὀγδοήκοντα ἔτη τῆς Μωσέως τελευτῆς, ὑπὸ ἔσδρα καὶ τῶν ἀμφ᾽ αὐτὸν συνεγράφη. ἘΠ δὲ καὶ Μωσέως δοίη τις εἶναι τὸ γράμμα 15, οὐ δυνατὸν δειχθῆναι ὡς Θεόν «xou λελέχθαι ἢ Θεὸν λόγον τὸν Χριστὸν ἢ δημιουργόν. ὅλως δὲ Xpio àv σταυροῦσθαι τίς εἴρηκεν :","t":"[The philosopher's objection.] 3. How it is said, “If you believed Moses, you would believe me.” Further, the saying seems to me full of great stupidity: “If you believed Moses, you would believe me; for he wrote about me,” he said. Yet nothing of Moses is preserved. For all his writings are said to have been burned together with the temple; and all that was written under the name of Moses afterwards was composed one thousand one hundred and eighty years after the death of Moses, by Ezra and those around him. And even if one were to grant that the writing is Moses', it cannot be shown that Christ is anywhere called God, or God the Word, or Creator. And who at all has said that Christ would be crucified?","f":"Macarius Magnes, <i>Apocr.</i> 3.3 (Blondel, 54–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-3)."},"macarius-magnes-apocriticus/3.30":{"o":"ὁ δὲ σύννους ἐπ’ ὀλίγον γενόμενος καὶ σεμνός «Μάλα μοι δοκεῖς, ἔφη, τοὺς ἀπείρους μιμεῖσθαι τῶν ναυκλήρων, οἱ τὸν προκείμενον αὐτοῖς τὐλοῦν ἔτε νηχόμενοι ἕτερον πέλαγος νήχεσθαι περιδλέπονται, οὕτω δῆτα καὶ σὺ, ἔτι τῶν ἐν χεροῖν μὴ συμπληρώσας ζητημάτων τὰ καίρια, ἕτερά σοι ζητεῖς ap ἡμῶν ὁρισθῆναι κεφάλαια. » Ἕλλην. Et γε οὖν τεθάρρηκας ἐν τοῖς ἐρωτήμασι καὶ τρανά σοι γέγονε τὰ τῶν ἀπορουμένων, Qpdaov ἡμῖν «às ὁ Παῦλος «᾿ Ἐλεύθερος γὰρ ὧν» λέγει «σᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα ττάντας κερδήσω;» πῶς δὲ καὶ τὴν περιτομὴν λέγων κατατομὴν αὐτὸς ἐν Λύστροις περιτέμνει τινὰ Τιμόθεον, ὡς αἱ Πραξεις τῶν ἀποστόλων διδάσκουσιν; Εὖ ye τῆς ὄντως ὧδε βλακείας τῶν ῥημάτων τοιοῦτον ὀχρίδαντα, γελοίου μηχανήματα, αἱ τῶν Θεάτρων σκηναὶ ζωγράQouai τοιοῦτον θαυματοποιῶν ὄντως τὸ σ-αραπάλλιον. Πῶς γὰρ ἐλεύθερος ὁ παρὰ «xia: δουλούμενος \"; exis δὲ πάντας κερδαίνει ὁ πάντας καθηκεύων. Εἰ γὰρ τοῖς ἀνόμοις ἄνομος, ὡς αὐτὸς λέγει, καὶ τοῖς Ἰουδαίοις ἰουδαῖος καὶ τοῖς πᾶσιν ὁμοίως συνήρχετο, ὄντως πτολυτρόπου κακίας ἀνδράποδον καὶ τῆς ἐλευ -- θερίας ξένον καὶ ἀλλότριον, ὄντως ἀλλοτρίων καχῶν ὑπουργὸς καὶ διακονος καὶ ζηλωτὴς πραγμάτων ἀσέμνων ἐπίσημος ὁ τῇ κακίᾳ τῶν ἀνόμων συνδιατρίδων dxda'lole καὶ τὰς πράξεις αὐτῶν ἰδιοποιούμενος. Οὐκ ἔνι ταῦτα ψυχῆς ὑγιαινούσης τὰ δόγματα, οὐκ ἔνι λογισμῶν ἐλευθέρων ἀφήγησις ὑποπύρου δὲ τὰς Qpévas καὶ τὸν λογισμὸν ἀρρωσήοῦντος ἡ τῶν λόγων ὑπόθεσις. Εἰ γὰρ ἀνόpois συξῇ καὶ τὸν ἰουδαϊσμὸν ἐγγράφως ἀσμενίζει 3, ἑκατέρου μετέχων, éxaτέρῳ συμπέφυρται, συναναμιγνύμενος καὶ συναπογραφόμενος τῶν οὐχ ἀστείων τὰ σἹαίσματα ὁ γὰρ τὴν περιτομὴν οὕτω σαραγραφόμενος, ὡς ἐπαρᾶσθαι τοὺς ταύτην ἐπιτελεῖν θέλοντας, καὶ πεεριτεμὼν αὐτὸς ἑαυτοῦ βαρύτατος ὑπάρχει κατήγορος, λέγων «Εἰ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, πσαραβάτην ἐμαυτὸν συνίστημι. »","t":"[The philosopher begins a new series of objections, on Paul.] He, becoming thoughtful for a little while, said gravely: “You seem to me very like inexperienced skippers, who, while still sailing the voyage set before them, look about to sail another sea. So you too, before completing the main points of the questions in hand, ask us to set out other headings.” [The Greek:] If, then, you are confident in your answers and the perplexities have become clear to you, tell us how Paul says, “For though I am free, I made myself a slave to all, that I might win all”; and how, though he calls circumcision mutilation, he himself circumcises a certain Timothy at Lystra, as the Acts of the Apostles teach. Bravo for the real stupidity of the words! Such are the stage-pieces and contrivances of laughter that the scenes of the theatres paint; such truly is the juggler's display. For how is he free who is enslaved by all? And how does he win all who apes all? For if he was lawless to the lawless, as he himself says, and a Jew to the Jews, and went along with all alike, he was truly the slave of manifold wickedness, a stranger and alien to freedom; truly a servant and minister of other men's evils, and a notable zealot for unseemly things, if he spends his time on each occasion in the wickedness of the lawless and makes their deeds his own. These are not the doctrines of a sound soul, nor the account of free reasoning; the drift of these words is that of a man festering in mind and sick in reasoning. For if he lives with the lawless and in his writings welcomes Judaism, sharing in each, he is mixed up with each, mingling with and signing himself as partner in the falls of the base. For he who so strikes out circumcision as to curse those who wish to practise it, and then circumcises, is himself his own heaviest accuser, saying, “If I build again what I destroyed, I prove myself a transgressor.”","f":"Macarius Magnes, <i>Apocr.</i> 3.30 (Blondel, 125; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-30)."},"macarius-magnes-apocriticus/3.31":{"o":"ὁ δ᾽ αὐτὸς οὗτος ἡμῖν ὁ πολὺς ἐν τῷ λέγειν ὥσπερ τῶν οἰκείων λόγων ἐπιλαθόμενός Qna: τῷ χιλιάρχῳ οὐχὶ ἰουδαῖον αὐτὸν ἀλλὰ Ῥωμαῖον εἶναι, πρὸ τούτου Qds «Éyà ἀνὴρ ἰουδαῖός εἰμι, ἐν Ταρσῷ τῆς Κιλικίας γενόμενος, ἀνατεθραμμένος δὲ σαρὰ τοὺς τοόδας Γαμαλιὴλ, πεπαιδευμένος κατ’ ἀκρίβειαν τοῦ σατρῴου νόμου \"» ὁ γοῦν εἰπών Éyo εἰμι Ἰουδαῖος, καὶ Ἐξ; γώ εἰμι Ῥωμαῖος, οὐδ᾽ ἑκάτερόν ἐστιν, ἑκατέρῳ προσκείμενος ὁ γὰρ ὑποκρινόμενος καὶ λέγων ὅπερ οὐκ ἦν, δόλῳ τὰς ὑποθέσεις τῶν ἔργων πραγματεύεται, καὶ expoσωπεῖον ἀπάτης σεριξαλὼν ἑαυτῷ Φεναχίζει τὸ σαφὲς, καὶ κλέπτει τὴν ἀληθειαν, ἀλληνάλλως πολιορχῶν τῆς ψυχῆς τὸ φρόνημα, τέχνῃ γοητείας τοὺς εὐχερεῖς δουλούμενος. ὦ δὲ τοιαύτην ἐν βίῳ γνώμην ἀσπασάμενος οὐδὲν ἀσπόνδου πολεμίου καὶ πικροῦ διενήνοχεν, ὃς τῶν ὑπερορίων τὰς γνώμας ὑποκχριθεὶς πάντας αἰχμαλωτίζει ἀπανθρώπως δουλούμενος. Εἰ γοῦν Παῦλος ὑποκρινόμενος τοῦ μὲν ἰουδαῖος, τῆ δὲ Ῥωμαῖός ἐσῆι, er μὲν ἄνομος, wf δὲ Bola, ὅταν ἐθέλῃ ἑκάσήου πράγματος ὀθνεῖος καὶ πολέμιος, Éxac'lov ὑπεισελθὼν, ἕχαστῆον ἠχρείωκε, θωπείαις éxdalloy κλέπτων τὴν προαίρεσιν. Ψεύστης ov καὶ τοῦ ψεύδους ἐκ τοῦ φανεροῦ σύντροφος. καὶ περιτττὸν τὸ λέγειν «᾿ἀλήθειαν λέγω ἐν Χρισήῷ, οὐ ψεύδομαι. » ὁ γὰρ πρώην τὸν νόμον καὶ τήμερον τὸ Εὐαγγέλιον σχηματιξόμενος, ἐνδίκως ὁ τοιοῦτος κἀν βίῳ κἀν πολιτείᾳ κακοῦργος καὶ ὕπουλος.","t":"[The philosopher's objection.] This same man, so great a speaker, as though forgetting his own words, tells the tribune that he is not a Jew but a Roman, though before this he had said, “I am a Jewish man, born in Tarsus of Cilicia, brought up at the feet of Gamaliel, educated according to the strictness of the ancestral law.” He who said “I am a Jew” and “I am a Roman” is neither, though he attaches himself to both. For he who plays a part and says what he was not carries on the business of his deeds by deceit; putting on the mask of deception he cheats what is plain and steals the truth, besieging the soul's understanding now one way and now another, and enslaving the credulous by the art of sorcery. One who has embraced such a principle in life differs in nothing from an implacable and bitter enemy, who, feigning the opinions of those beyond his borders, takes them all captive and enslaves them inhumanly. So if Paul, playing a part, is now a Jew and now a Roman, now lawless and now a Greek, whenever he wishes, he is a stranger and an enemy to each thing; slipping into each, he has made each useless, robbing each of its choice with flattery. He is, then, a liar, plainly reared on lying; and it is superfluous for him to say, “I speak the truth in Christ, I do not lie.” For one who yesterday put on the law and today the Gospel is justly regarded as a villain and a hypocrite in private and in public life alike.","f":"Macarius Magnes, <i>Apocr.</i> 3.31 (Blondel, 126–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-31)."},"macarius-magnes-apocriticus/3.32":{"o":"ὅτι δὲ κενοδοξίας ἕνεκεν τὸ Εὐαγγέλιον καὶ “λεονεξίας τὸν νόμον ὑποκρένεται, δῆλος ἀφ᾽ ὧν λέγει « Τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς ποιμαένειϊ «ποίμνην καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει; » καὶ ταῦτα Θἕλων κρατῦναι, τὸν νόμον τῆς σλεονεξίας λαμβάνει συνήγορον Qds « \"ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει; ἐν γὰρ τῷ Μωσέως νόμῳ γέγραπται᾽ οὐ Φιμώσεις ἢ βοῦν ἀλοῶνταθ᾽ » εἶτ᾽ ἐπισυναπτει τὸν λόγον ἀσαφῆ καὶ μεστὸν φλυαρίας, τῶν ἀλόγων τὴν Slav ἀποτέμνων πρόνοιαν, φάσκων «\" Μὴ τῶν βοῶν μέλει τῷ Θεῷ ἢ à! ἡμᾶς λέγει; ἡμᾶς γὰρ ἐγράφη.» Δοκεῖ δέ μοι ταῦτα λέγων ἱκανῶς ἐνυθρίζειν τῇ σοφίᾳ τοῦ κτίσαντος ὡς οὐ «xpovooupévn τῶν γενομένων σάλαι. Εἰ γὰρ «pl τῶν βοῶν οὐ μέλει τῷ Θεῷ, τί καὶ γέγραπται «“Παντα ὑπέταEas argéGara καὶ βόας καὶ κτήνη καὶ πετεινὰ καὶ τοὺς ἰχθύας.» Εἰ γὰρ ἰχθύων λόγον ποιεῖται, πολλῷ μᾶλλον βοῶν ἀροτήρων καὶ καματηρῶν. ὅθεν ἄγαμαι τὸν οὕτω Φένακα, τὸν ἀπληστίας ἕνεκεν καὶ τοῦ AaGeiv ἱκανὸν τῶν ὑπηκόων ἔρανον, οὕτω τὸν νόμον σεμνῶς περιέποντα.","t":"[The philosopher's objection.] That he feigns the Gospel for vainglory and the law for greed is clear from what he says: “Who ever serves as a soldier at his own expense? Who tends a flock and does not eat of the milk of the flock?” And wishing to strengthen this, he takes the law as advocate of his greed, saying, “Or does not the law say these things? For in the law of Moses it is written, ‘You shall not muzzle an ox while it treads out the grain.’” Then he adds a statement obscure and full of nonsense, cutting off the irrational animals from divine providence: “Is it for oxen that God cares, or does he speak for our sake? It was written for our sake.” In saying this he seems to me to insult the wisdom of the Creator gravely, as though it took no thought for the things made long ago. For if God does not care about oxen, why is it written, “You have subjected all things, sheep and oxen and beasts and birds and the fishes”? If he takes account of fish, much more of oxen that plough and labour. So I marvel at such a cheat, who for the sake of insatiable greed, and to get a sufficient contribution from those subject to him, so solemnly pays court to the law.","f":"Macarius Magnes, <i>Apocr.</i> 3.32 (Blondel, 127; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-32)."},"macarius-magnes-apocriticus/3.33":{"o":"EI ὑποσἸρέψας alQvídiov ὡς ὀνειροπλὴξ ἀφ’ ὕπνον τινὸς ἀναπηδησας Φάσκει « Μαρτύρομαι ἐγὼ Παῦλος ὅτι ἐάν τις ἕν ποιήσῃ τοῦ νόμου, ὀφειλέτης dall» ὅλον τὸν νόμον ποιῆσαι» ἀντὶ τοῦ ὅλως οὐ χρὴ τοῖς λεγομένοις ὑπὸ τοῦ νόμου προσέχειν ὁ βέλτιστος οὗτος, ὁ φρενήρης, ὁ συνετὸς, ὁ κατὰ ἀκρίδειαν τοῦ “σατρῴου νόμου πεπαιδευμένος, ὁ τοσαυτάχις Μωσέως δεξιῶς μεμνημένος, ὥσπερ ἐν οἴνῳ καὶ μέθῃ διαθραχεὶς, ἀναιρεῖ δογματίζων τοῦ νό- — \"Gal m, 4. μου τὸ πρόσταγμα, λέγων Γαλάταις «\"Τίς ὑμᾶς ἐδάσκανεν τῇ ἀληθείᾳ μὴ νός τινα τῷ νόμῳ πείθεσθαι λέγει «Ῥόσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ τι, κατάραν εἰσέν. » ὁ γράφων Ῥωμαίοις ὅτι «“ὁ νόμος πνευματικός doi» καὶ ἣν Rom. wi, αὖθις «Ὁ νόμος ἅγιος καὶ ἡ ἐντολὴ ἁγία καὶ δικαία» τοὺς πειθομένους τῷ 13. ἁγίῳ ὑπὸ κατάραν τίθησιν εἶτα Φύρων ἄνω καὶ κάτω τὴν φύσιν τοῦ epdyyuaτος συγχέει τὸ τᾶν καὶ ζοφερὸν ἐργάζεται, ὡς σκοτοδινιάσαι μικροῦ δεῖν τὸν ἀκούοντα καὶ καθάπερ ἐν νυκτὶ ποροσαραττειν ἑκατέροις τῷ τε νόμῳ arpoaπταίειν καὶ τῷ Εὐαγγελίῳ προσκρούειν τῇ συγχύσει διὰ τὴν τοῦ χειραγω- γοῦντος ἀμαθίαν.","t":"[The philosopher's objection.] Then, suddenly turning about, like a man struck by a dream who leaps up from sleep, he says, “I, Paul, testify that if anyone does one thing of the law, he is a debtor to do the whole law” — instead of saying that one must not attend at all to what the law says. This excellent man, this man of sound mind, this intelligent man, educated in the strictness of the ancestral law, who has so often mentioned Moses so skilfully, as though soaked in wine and drunkenness, abolishes by his decree the commandment of the law, saying to the Galatians, “Who bewitched you, so that you do not obey the truth …” … that a man obey the law, he says, “For as many as are of the works of the law are under a curse.” He who writes to the Romans that “the law is spiritual,” and again, “The law is holy, and the commandment is holy and just,” puts under a curse those who obey what is holy! Then, mixing the nature of the matter up and down, he confounds the whole and makes it dark, so that the hearer is all but dizzy, and, as in the night, collides with both, stumbling over the law and knocking against the Gospel in the confusion, because of the ignorance of the one who leads him by the hand.","f":"Macarius Magnes, <i>Apocr.</i> 3.33 (Blondel, 128; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-33)."},"macarius-magnes-apocriticus/3.34":{"o":"ἴδε γὰρ, ἴδε τοῦ σόφου τὴν ἀφήγησιν μετὰ μυρίας φωνὰς, ἃς ἐκ τοῦ νόμον πυρὸς σύναρσιν ἔλαξε, καὶ τῶν οἰκείων ῥημάτων τὴν ψῆφον ἠκύρωσε λέγων «Νόμος γὰρ σπαρεισῆλθεν ἵνα ππλεονάσῃ τὸ “αράπήωμα» καὶ πρὸ τούτων᾽ ΝΣ Τὸ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος, » μο- vovovx] καθάπερ μάχαιραν τὴν οἰκείαν ἀπαχονήσας γλῶτταν ἀφειδῶς μεληδὸν τεμαχίζει τὸν νόμον ὁ πείθεσθαι τῷ νόμῳ πολλαχῶς προτρεπόμενος καὶ τὸ ζῆν κατ’ αὐτὸν λέγων ἐπαινετόν. ὥσπερ δὲ ἐκ συνηθείας ταύτην ἀναλαδὼν τὴν ἀπαίδευτον γνώμην, τὰς οἰκείας σανταχοῦ ψήφους xavaGéGAnxev.","t":"[The philosopher's objection.] See, see the wise man's account! After countless utterances that he took from the law for support, he annulled the verdict of his own words, saying, “The law came in so that the trespass might abound,” and before this, “The sting of death is sin, and the power of sin is the law.” All but whetting his own tongue like a sword, he cuts the law to pieces limb by limb without mercy — the man who in many places urges obedience to the law and says that living by it is praiseworthy. And taking up this ignorant opinion as if from habit, he has overturned his own verdicts everywhere.","f":"Macarius Magnes, <i>Apocr.</i> 3.34 (Blondel, 129; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-34)."},"macarius-magnes-apocriticus/3.35":{"o":"ἀμέλει τὴν βρῶσιν τῶν ἱεροθύτων ἀπαγορεύων τάλιν ἀδιαφορεῖν περὶ τούτων διδάσκει, λέγων μὴ δεῖν πσολυπραγμονεῖν μηδ᾽ ἐξετάζειν, ἀλλ᾽ ἐσθίειν : κἂν ἱερόθυτα 3, μόνον ἐάν τις μὴ τποροείπῃ ἐν οἷς ἱσήόρηται λέγων « ἃ θύουσι , δαιμονίοις θύουσιν οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. » Ταῦτα λέγων καὶ γράφων, σάλιν ἀδιαφόρως περὶ τῆς βρώσεως γράφει λέγων «᾿Οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ καὶ οὐδεὶς Θεὸς εἰ μὴ els: » καὶ μετ᾽ ὀλίγα «᾿ Βρῶμα ἡμᾶς οὐ σπαρασήήσει τῷ Θεῷ, οὔτε ἐὰν φάγωμεν σπερισσεύομεν οὔτε ἐὰν οὐ φάγωμεν ὑστερούμεθα \"» εἶτα μετὰ τοσαύτην τερθρείας ἀδολεσχίαν ὥσπερ ἐν κλίνῃ κείμενος ἀνεμηρυκήσατο Qds «\" Πᾶν τὸ ἐν μακέλλῳ -ππωλούμενον ἐσθίετε, μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν τοῦ Κυρίου yàp ἡ γῆ καὶ τὸ σλήρωμα αὐτῆς» ὦ σκηνῆς παίγνιον πρὸς μηδενὸς εὑρεθέν ὦ φωνῆς ἀλλόκοτον ῥῆμα καὶ ἀσύμφωνον ὦ λόγος αὐτὸς ἑαυτὸν τῇ μαχαίρᾳ χειρούμενος ὦ καινοτέρα τοξεία κατὰ τοῦ βάλλοντος ἐρχομένη καὶ αἰπτουσα","t":"[The philosopher's objection.] Indeed, while forbidding the eating of food sacrificed to idols, he teaches again that it is a matter of indifference, saying that one need not be inquisitive or ask questions, but may eat even what has been sacrificed to idols, provided only that no one gives warning — whereas he is recorded as saying, “What they sacrifice, they sacrifice to demons; and I do not want you to become partners with demons.” Saying and writing this, he writes again with indifference about eating, saying, “We know that an idol is nothing in the world, and that there is no God but one”; and a little later, “Food will not commend us to God; neither if we eat are we the better, nor if we do not eat are we the worse.” Then, after so much babbling claptrap, like a man lying in bed, he chewed it over and said, “Eat whatever is sold in the meat market, asking no questions for the sake of conscience; for the earth is the Lord's, and its fullness.” O stage-farce, invented by no one! O outlandish and discordant utterance! O word that slays itself with its own sword! O novel archery that turns back on the archer and strikes him!","f":"Macarius Magnes, <i>Apocr.</i> 3.35 (Blondel, 130; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-35)."},"macarius-magnes-apocriticus/3.36":{"o":"ὅμοιον τούτοις ἐν ταῖς ἐπιστολαῖς αὐτοῦ ῥῆμά τι εὕρομεν, ἔνθα τὴν παρθενίαν ἐπαινῶν, μεταβαλλόμενος αὖθις, γραφει « ἂν ὑστέροις καιροῖς ἀποστησονταί τινες τῆς σἰστεως, προσέχοντες πνεύμασι σλάνης, κωλύοντες γαμεῖν, ἀπέχεσθαι βρωμάτων » καὶ ἐν τῇ πρὸς Κορινθίους δὲ ἐπιστολῇ, λέγει «\" Περὶ ων δὲ τῶν παρθένων ἐπιταγὴν Κυρίου οὐκ ἔχω. » Οὐκοῦν ὁ τσυαρθενεύων οὐ καλῶς ποιεῖ, οὐδ᾽ ὁ γάμων ἀπεχόμενος πονηροῦ τινος ὑφηγηήσει πειθόμενος, μὴ ἔχοντες πρόσταγμα περὶ παρθενίας τοῦ Ἰησοῦ καὶ as τινες παρθενεύουσαι ὡς μέγα τι κομπάξουσι καὶ λέγουσι Πνεύματος ἁγίου πσεπληρῶσθαι ὁμοίως τῇ τεξαμένῃ τὸν ἰησοῦν; ἀλλ᾽ ἡμεῖς ἔτι λέγειν κατὰ τοῦ Παύλου τιαυσόμεθα, γνόντες αὐτὸν καὶ ἑαυτοῦ τοιαύτην γιγαντομαχίαν λόγων καθοπλίσαντα᾽ εἰ δ᾽ ἀποκχριθῆναί σοί τις περιουσία πρὸς ταῦτα καθέσήηκε, μηδὲν ἀναξαλλόμενος ἀπόκριναι. :","t":"[The philosopher's objection.] We found a saying like these in his letters, where, after praising virginity, he changes again and writes, “In later times some will depart from the faith, giving heed to spirits of error, forbidding marriage, and abstaining from foods”; and in the letter to the Corinthians he says, “Concerning virgins I have no command of the Lord.” So the one who remains a virgin does not do well, nor does one who abstains from marriage, since he obeys the guidance of an evil one, as they have no command from Jesus about virginity. And how is it that certain women who live as virgins boast of it as something great and say that they are filled with the Holy Spirit like the one who bore Jesus? But we will stop speaking against Paul, knowing that he has armed such a battle of giants of words even against himself. If you have any resources to answer these things, answer without delay.","f":"Macarius Magnes, <i>Apocr.</i> 3.36 (Blondel, 131; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-36)."},"macarius-magnes-apocriticus/3.37":{"o":"Χρισήιανός. Τοσοῦτον τοῦ λογάδος ἑσμὸν ὑποθέσεων κατὰ Παύλου δονήσαντος καὶ τὸ τῶν κεφαλαίων τλῆθος καθάπερ μελίσσας τέως ἡσυχαζούσας, κατεπαΐξασας ὄχλῳ πολλῷ, ἡμεῖς οἷα κέντροις τοῖς ἀπορουμένοις ἐν κύκλῳ τληττόμενοι, ἀνάγκῃ πάσῃ πρὸς ἕκαστον σταντες ἐμαχόμεθα φάντες Οὐ δίκαιον ποιεῖς τηλικοῦτον ἄνδρα, λάμποντα τῷ τῆς εὐσεβείας ἀγῶνι καὶ καμάτῳ, κατασκώπτων οὕτως καὶ νόμῳ διαβολῆς xavaxónwv9 ἀφειδῶς, εἰ τῷ τῆς οἰκονομίας λόγῳ καὶ φρονήματι συνερχόμενος τοῖς ἐλατώμασι τῶν ἄρτι δεχομένων τὸν λόγον τῆς τυίσήεως εἰς τὴν οἰκείαν τῆς ἀρετῆς ἀνῆγε διάθεσιν, ὁπότε καὶ διδάσκαλος ὁμοίως καὶ ἰατρὸς ἢ καὶ στρατηγὸς ἀνὴρ εὑρίσκεται τοιαύτῃ κεχρημένος διαγωγῇ. Καὶ διδάσκαλος μὲν συμψελλίζων τῷ μαθητῇ τῷ ψελλισῆῇ, χάριν τοῦ βελτίονος ψελλιστὴς γενόμενος, εἰς dxpay ἀνάγει παίδευσιν τὸν ἀκούοντα, συγκακοπαθῶν καὶ συνεκπονῶν τῆς ὠφελείας ἕνεκα el μὴ γὰρ τοῦτο πράξειεν, εἰς βελτίωσιν οὐκ ἄγει τὸ ἦθος τοῦ uelpaxos. ἰατρὸς δ᾽ ἔστιν ὅτε οὐ μόνον τοῖς καμνουσιν ἁρμόζον βοήθημα κεραννύει καὶ φάρμακον, ἀλλὰ καὶ συνανακλίνεται καὶ συνεσθίει exoXAdxis καὶ κοινωνὸς τῆς ἀσθενούσης ἕξεως καὶ μέτοχος γίνεται, ἵνα συμμίξας τῷ κακουμένῳ καὶ συσσιτηθεὶς αὐτῷ, “παντὶ τρόπῳ νικήσας τὸ λυποῦν τοῦ νοσήματος, εἰς τὴν ὁμοίαν αὑτῷ ῥῶσιν ἀγάγῃ τὸ ἄρΣΣτρατηγὸς δὲ συνέσει καὶ ῥώμῃ σϊρατηγῶν τῷ βασιλεῖ μυρίοις βαρGdpwv μαχόμενος ἔθνεσιν, ἵνα τοὺς τσαάντας ὑπὸ τὸ σκῆπτρον ἀγάγῃ τοῦ δεσπότου, τὰ τῶν βαρθάρων Quei καὶ ἀσπάζεται, τῆ μὲν χαίρων διαίτῃ καὶ τραπέζῃ βαρβαρικῇ, τὴ δ᾽ ἀσπαζόμενος αὐτῶν τὰ ἔθη καὶ τὰ νόμιμα, σῇ δ᾽ ἀμπεχόνας ἃς Φοροῦσιν οὐκ ἀποσρεφόμενος, τ δ᾽ εἷς ἐξ αὐτῶν γινόμενος καὶ πρατῆων ἅπερ ὁ βασιλικὸς οὐκ ἐπιτρέπει νόμος, καὶ ἁπαξαπλῶς τὸν τῶν βαρβάρων τρόπον μιμησάμενος, τέλος ἀγωγίμους αὐτοὺς προσάγει} τῷ βασιλεῖ, λῆθος ἀνάριθμον τέχνῃ χειρωσάμενος εἰ μὴ γὰρ ταῦτα ὁ στρατηγὸς ἐν τοῖς ἀνυποτάκτοις ἔθνεσι διαπραξοιτο, εἰκῆ Φιλονεικεῖ, ξίφει Θέλων μυρίας - χειρώσασθαι φάλαγγας. Τὸν αὐτὸν δὴ τρόπον κατὰ τὸ παράδειγμα, Παῦλος μυρία τῶν ἀνθρώπων ἤθη συνάξαι βουλόμενος καὶ μίαν ὥσπερ τάξιν ἐκ διαΦόρων ἐθῶν καὶ νομίμων ἐργάσασθαι, πάντα τοῖς σᾶσι γιγνόμενος ὠφελεῖ οὐκ αὐτὸς τὴν πρᾶξιν τῶν πολλῶν ἀγάμενος, ἀλλὰ τὴν ἐκ τοῦ πράγματος Βα]. 7, ν΄, λυσιτέλειαν εἰδὼς τοῖς τᾶσι συνήρχετο, ἢ μὲν ὡς διδάσκαλος τῇ μαθητεία τῶν ἐθνῶν συγκαταμιγνύμενος καὐτὸς ἐν αὐτοῖς ἀπομένων, ἀλλ᾽ αὐτοὺς διὰ τῆς κοινωνίας ἀνάγων πρὸς ἑαυτὸν καὶ τῆς οἰκείας αὐτοῖς μεταδιδοὺς ἀρετῆς, arii δ᾽ ὡς ἰατρὸς τοῖς ἀνακειμένοις ἐν νόσῳ τῆς ἀπάτης, vois συρέτλουσιν ὀξείᾳ προσβολῇ τῆς κακίας συναλγῶν καὶ συνδιακείμενος λέγων᾽ «\"Τίς ἀσθενεῖ κἀγὼ \"S οὐκ ἀσθενῶ τῷ πόνῳ πυρούμενος; » σῆ δ᾽ ὡς στρατηγὸς apavnyixorepoy τὰς τῶν ἀνθρώπων γνώμας καταδουλούμενος ἐκ τοῦ τὰς προαιρέσεις αὐτῶν τῇ συμπαθείᾳ μαλάτίειν καὶ τὴν πολιτείαν αὐτῶν ὑποδύεσθαι τῷ δοκεῖν ἐν μόνῳ τῷ σχήματι, τῷ μὲν ἀνόμῳ γινόμενος ἄνομος, μὴ ὧν ἄνομος, ὡς ὁ διδάσκαλος τῷ ψελλίζοντι ψελλιστὴς, μὴ ὧν ψελλιστὴς, ἵνα τῆς κοινῆς τοῦ ἀνόμου τραπέζης μεταλαξὼν τῆς ἐννόμου τὸν ἄνομον κοινωνὸν ἐργάσηται τραπέξης vouoθετῶν. Οὕτω μετὰ τῶν ἰουδαίων μὴ φρονῶν ἰουδαϊκῶς, ὡς ἰατρὸς τῷ νοσοῦντι συννοσῶν, μὴ ὧν νοσηρὸς ἃ ἀλλ᾽ ὑγιὴς καὶ ῥώσιμος, ὅπως νόσον ἰάσηται οὕτω τὴν περιτομὴν διὰ τὸ κατόρθωμα τῶν ἰουδαίων οὐκ ἀθετεῖ, ὡς σἸρατηγὸς διὰ τὴν νίκην τὰ τῶν ὀθνείων ἀπομιμούμενος ἤθη, ἵνα τὸ καλὸν, οὐ τὴν περιτομὴν, ἀλλὰ τὴν ἐκ περιτομῆς πρόφασιν τοῦ καλοῦ, χυρώσειε πανταχοῦ, ἵνα τῷ νόμῳ κοινωνήσας ἐν μέρει ὅλον τὸν νόμον ὑποταάξῃ τῇ χάριτι, iv εἴξας ἑνὶ μωσαϊκῷ τὩροστἀγματι ὅλον καταχλείσῃ τῷ Εὐαγγελίῳ τὸ Μωσαϊκὸν νόμιμον, ἵνα τῶν καχούργων ἐκ συγκαταθέσεως ὑποκχλέψας τὸ φρόνημα τὴν γνώμην τ. αὐτῶν εἰς τὴν οἰκείαν σπουδὴν συνελάσειεν. ἔστι γοῦν καὶ “παρὰ τοῖς σοφοῖς τῶν ἰατρῶν ὅμοιον τούτῳ καταλαβεῖν φρόνημα, ol τὰ βλάπτ)οντα τῶν Qapudxov τίνειν ἀπαγορεύοντες, ταὐτὰ exd- λιν ἑτέροις ἔστιν ὅτε συμπλέξαντες εἴδεσιν, τοῖς ὀχλουμένοις ἐν πάθει καὶ δεινῶς δυσχεραίνουσι τίνειν τπαρακελεύονται, ἵν᾽ ἡ συμπλοκὴ τοῦ διαξεθλημένου φαρμάκου δοθεῖσα τῷ κάμνοντι τὴν ἀφανῆ τῆς ἀρρωσήίας κακίαν νικησειε καὶ ταῦτα axpd'lovres οὐ τὴν οἰκείαν ἐπισ᾽ήμην συγχέουσιν, ἀλλ᾽ ἐκ τῶν ἀπηγορευμένων τὸ κρεϊττον ἐργάζονται. Οὕτω Παῦλος τὴν περιτομὴν εἰδὼς ἐπιζήμιον, ταύτην οὐ διδάσκει οὔτε παραδίδωσιν ἐν καιρῷ δὲ, τῶν ἰουδαίων χακουμένων σφοδρότερον, ταύτην τοῖς Εὐαγγελικοῖς ἐγκαταμίξας δόγμασιν, προσάγει τοῖς ἀπανθρώπως πεπιεσμένοις, δι᾽ ἑαυτοῦ ἰασάμενος τὴν ἐμφωλεύουσαν τοῖς ἰουδαίοις νόσον. Καὶ ταῦτα μὲν οὕτω σοι τποιθανῶς εἰρημένα.","t":"[The Christian (Macarius) answers the objection on Paul's becoming all things to all and circumcising Timothy (3.30).] When the eloquent man had stirred up such a swarm of subjects against Paul, and the multitude of headings, like bees that had been quiet till then, had rushed at us in a great crowd, we, stung all round as it were by the perplexities, of sheer necessity stood up against each one and fought, saying: You do not act justly in mocking so great a man, who shines in the contest and labour of godliness, and in cutting him down without mercy by the law of slander, if, in the reasoning and mind of the economy, he came down to the shortcomings of those who had just received the word of faith and raised them up to his own disposition of virtue. For a teacher too, and a physician, or even a general, is found to act in the same way. A teacher lisps along with a lisping pupil, becoming a lisper for the sake of improvement, and so brings the hearer up to the highest education, suffering and toiling with him for his benefit; if he did not do this, he would not bring the boy's character to improvement. A physician sometimes not only mixes a remedy and drug suited to the sick, but often reclines and eats with them and becomes a partner and sharer in their sickly condition, so that by mingling with the sufferer and eating with him he may in every way overcome the distress of the disease and bring the sick man to a health like his own. And a general, campaigning with intelligence and strength for the king and fighting countless barbarian nations, so as to bring all under his master's sceptre, loves and embraces the ways of the barbarians: now enjoying the barbarian diet and table, now embracing their customs and usages, now not turning away from the clothes they wear, now becoming one of them and doing what royal law does not permit; and in short, imitating the barbarians' way, he at last brings them captive to the king, having subdued a countless multitude by skill. For if a general did not do these things among unsubdued nations, he would strive in vain, wishing to subdue countless phalanxes with the sword. In the same way, after this example, Paul, wishing to bring together countless characters of men and to make, as it were, one order out of different customs and usages, becomes all things to all and so benefits them. He did not himself admire the practice of the many, but, knowing the profit to be gained from it, he went along with all. Now, as a teacher, he mingled with the Gentiles as his pupils — not himself remaining among them, but raising them to himself through fellowship and sharing his own virtue with them. Now, as a physician, he suffered with and lay beside those lying in the disease of deceit, fevered by the sharp attack of wickedness, saying, “Who is weak, and I am not weak? [Who is made to stumble,] and I do not burn with the pain?” Now, as a general, he more strategically enslaved men's minds by softening their choices with sympathy and by entering their way of life in appearance only: to the lawless becoming lawless, though he was not lawless — as the teacher becomes a lisper to the lisper, though he is not a lisper — so that by sharing the common table of the lawless, he might make the lawless a sharer in the lawful table, laying down the law for him. So with the Jews he did not think in a Jewish way, as a physician is sick with the sick though he is not sickly but healthy and strong, so that he may heal the disease. So he does not reject circumcision, for the sake of success with the Jews, as a general imitates the customs of foreigners for the sake of victory — in order to ratify everywhere what is good: not circumcision, but the occasion of good that comes from circumcision; so that, sharing in the law in part, he might subject the whole law to grace; so that, yielding to one Mosaic command, he might shut up the whole Mosaic ordinance in the Gospel; so that, stealing the mind of the ill-disposed by concession, he might drive their intention toward his own zeal. One may find a like way of thinking among wise physicians: they forbid drinking harmful drugs, yet sometimes, combining these same drugs with other kinds, they bid those troubled by suffering and in great distress to drink them, so that the combination of the rejected drug, given to the sick man, may overcome the hidden evil of the illness. In doing this they do not confound their own knowledge, but bring about what is better out of things forbidden. So Paul, knowing circumcision to be harmful, neither teaches nor hands it on; but at the right time, when the Jews were very gravely afflicted, he mixed it in with the gospel doctrines and applied it to those who were inhumanly oppressed, healing by his own means the disease lurking in the Jews. And let this be said to you persuasively.","f":"Macarius Magnes, <i>Apocr.</i> 3.37 (Blondel, 132–133; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-37)."},"macarius-magnes-apocriticus/3.38":{"o":"Káxeivo δὲ λεκτέον ἤδη τὸ δοκοῦν ἐκ τῶν λέξεων ταράττειν τὴν ἀκοήν, τίνος ἕνεκεν Ῥωμαῖον αὐτὸν Ἰουδαῖος τὸ γένος ὧν ἀπαγγέλλει. Τὴν δ᾽ αὐτὴν δέ σοι τοῦ σἸρατηγοῦ καὶ τὰ νῦν εἰκόνα ποιήσομαι ἐπὶ τῷ τηλαυγῆ τὴν ἀποστολικὴν ἀγχίνοιαν Φανῆναι. Διὰ γὰρ κεφαλαίων τὰ πολλὰ Θεωρήματα καὶ uda τῶν ἀπόρων ἐκ παραθέσεως εἰκόνων σπουδαίως λαμβάνει ἀκριθῆ καὶ τρανὴν τὴν σαφήνειαν, καὶ μάλισθ᾽ ὅταν ἐπίμαχον, μᾶλλον δ᾽ αὑτῷ μαχόμενον ὑπάρχῃ τὸ λεγόμενον. ἀμέλει Παῦλος ὑπὸ τῶν ἰουδαίων ἐπιξουλευόμενος, καὶ ζημιοῦσθαι θανάτῳ μέλλων ἀπαραιτήτῳ, ὅσον οὐδέπω τοῦ θείον μέλλοντος σχολάζειν κηρύγματος (τοῦτο γὰρ ἔσπευδεν ἡ ψυχοφθόρος ἐργάσασθαι καχία, ζημιῶσαι μὲν τὰ γένη τῶν ἀνθρώπων τῆς χάριτος, Παύλῳ δὲ μὴ συγχωρῆσαι δραμεῖν τὸ καθολικὸν τῆς εὐσεδείας στάδιον, μηδὲ σἸεφθῆναι τῷ καμάτῳ τῆς ἀρετῆς, ἀλλ᾽ ἑκατέροις ζημίαν λυπηρὰν ἀπεργάσασθαι καὶ φθόνῳ τὰ καλὰ συσκιάσαι τοῦ κρείττονος), τοῦτο γοῦν ὅπως ἡ βασκανία μὴ πράξῃ τοῦ δαίμονος μηδὲ τῶν καχούργων αἱ γνῶμαι κρατήσωσι μηδὲ τοῦ καλοῦ συμπέσῃ κατόρθωμα, λόγῳ στρατηγικῷ τῶν δεινῶν περιγίνεται, ἀσπάζεται τὸ γένος τὸ τοῦ γένους πολέμιον καὶ Φεύγει τὸ συγγενὲς ὑπ᾽ αὐτοῦ διωκόμενος ὃν γὰρ ἰουδαῖοι ὡς ἐχθρὸν ἐμυσαττοντο, σατρῴας αὐτὸν εὐκλείας ἀποξενῶσαι SéAovres, τοῦτον ὡς ἀντίπαλον εὑρόντες ἡτήηήθησαν. ἸΙρῶτον γοῦν τὴν εἰς αὐτὸν ἀδικίαν γυμνώσαντες, δεύτερον παρ’ αὐτοῦ γυμνωθέντες ἠλέγχθησαν δ, συνέσει τρωθέντες καὶ σοφίας ὑπερβολῇ. ὡς yàp στρατηγὸς ὑπὸ τῶν ὁμοφύλων γενόμενος ἔκδοτος, προσφυγὼν οἷς ἐδόθη, δυναστεύει τῶν συγγενῶν, οὕτω Παῦλος ὑπὸ τῶν ἰουδαίων τοῖς Ῥωμαίοις «αραδοθεὶς καὶ εἰπὼν «Ῥωμαϊός εἰμι,» τοὺς Ἰουδαίους ἐνίκησεν ἐχρῆν γὰρ, ἐχρῆν ἐν ἡγεμονίας ἐξουσίᾳ ῥωμαϊκῆς, τῆς σωτηρίας διακονοῦντα τὸν λόγον Ῥωμαῖον ἔντως εἶναι, ῥώμῃ Πνεύματος ἁγίου καλῶς ἀριστεύοντα᾽ οὐκ ἐψεύδετο οὖν Ῥωμαῖον ἑαυτὸν ὀνομάσας, ἔθνους διδάσκαλος ῥωμαϊκοῦ γενόμενος. Qs γὰρ ὁ τῆς τῶν Γαλατῶν ἐκχωρήσας ἑσήίας καὶ τὴν ἀσίαν οἰκῶν καὶ νεμόμενος ἀσιανὸς καλεῖται, κἂν τὸ γένος ἄνωθεν Γαλάτης γνωρίζηται, οὕτω Παῦλος, καὶ εἴ τις Παύλῳ παραπλήσιος, ἐν σχηπῆρῳ καὶ χώρᾳ Ῥωμαίων ἀναπατῶν, Ρωμαῖος ἀναμφιβόλως, κἂν ἰουδαῖος, ἐστίν οὐ σφάλλεται κικλήσκων ἑαυτὸν ἰουδαῖον, οὐδ᾽ ἁμαρτάνει “άλιν ἀποκαλῶν Ῥωμαῖον: τῶν μὲν γὰρ συγγενὴς περιτομῇ τῆς σαρκός, τῶν δ᾽ οἰκεῖος τῷ δόγματι τοῦ Θείον κηρύγματος. Kal : ὅπου μὲν ζημιοῦται, ἀρνεῖται τῆς ζημίας τὸν λόγον, ὁλοτελῶς φεύγων τὴν αιτίαν, ἐξ ἧς βλάπτεται τὴν ψυχήν᾽ ὅπου δὲ κέρδος φαιδρὸν ἐν δόγματι λάμποντι, τούτῳ προσφεύγει καὶ τὸ γένος ἀσπάζεται. ὅταν γοῦν ἰουδαῖον ἑαυτὸν ὀνομαδῃ νόμῳ σωματικῷ, τιμᾷ τὸ ὁμόφυλον ὅτε δὲ Ῥωμαῖον λόγῳ τῆς τα: ξεως, βοᾷ τὴν εὐγένειαν.","t":"[The Christian (Macarius) answers the objection on Paul's claiming to be both a Jew and a Roman (3.31).] We must now speak also of what seems, from the words, to disturb the hearing: why, being a Jew by race, he declares himself a Roman. I will again draw for you the same picture of the general, so that the apostle's sagacity may appear in full light. For many speculations and the resolutions of many perplexities, taken heading by heading, receive an exact and clear plainness from the setting side by side of images, especially when what is said is open to dispute, or rather seems to contradict itself. Paul, then, being plotted against by the Jews and about to be punished with inexorable death, when the divine preaching was all but on the point of ceasing — for this is what the soul-destroying wickedness was hastening to bring about: to deprive the races of men of grace, and not to allow Paul to run the universal course of godliness nor be crowned for the labour of virtue, but to work grievous loss to both and to overshadow with envy the good things of the Better — so that the demon's malice might not achieve this, nor the plans of the evil-doers prevail, nor the achievement of the good collapse, overcomes the dangers by a general's reasoning: he embraces the race that was hostile to his own race, and flees from his kin, being persecuted by them. For the man whom the Jews loathed as an enemy, wishing to estrange him from his ancestral glory, they found an adversary, and were defeated. First they laid bare their injustice against him; then, laid bare by him, they were refuted, wounded by his understanding and the superiority of his wisdom. For as a general betrayed by his own people, taking refuge with those to whom he was handed over, comes to rule over his kinsmen, so Paul, handed over by the Jews to the Romans and saying, “I am a Roman,” defeated the Jews. For it was necessary — necessary — that one who served the word of salvation under the authority of Roman government should truly be a Roman (Rhōmaios), excelling nobly by the strength (rhōmē) of the Holy Spirit. So he did not lie in calling himself a Roman, since he became the teacher of a Roman nation. For as one who has left the hearth of the Galatians and lives and dwells in Asia is called an Asian, even if his race is known to be Galatian from of old, so Paul, and anyone like Paul, going about within the sceptre and land of the Romans, is undoubtedly a Roman, even though he is a Jew. He does not err in calling himself a Jew, nor does he sin in calling himself a Roman again; for he is kin to the one by the circumcision of the flesh, and belongs to the other by the doctrine of the divine preaching. And where he is harmed, he disowns the cause of the harm, fleeing altogether the reason by which his soul is injured; but where there is bright gain shining in doctrine, he takes refuge in it and embraces the race. So when he names himself a Jew by bodily law, he honours his own people; and when he names himself a Roman by reason of rank, he proclaims his nobility.","f":"Macarius Magnes, <i>Apocr.</i> 3.38 (Blondel, 134–135; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-38)."},"macarius-magnes-apocriticus/3.39":{"o":"Τούτων ὧδε λεχθέντων ', Φέρε τὴν ἑπομένην ἐκλύσωμεν πρότασιν τὴν σερὶ τοῦ «Τίς στρατεύεται ἰδίοις ὀψωνίοις “ποτέ; καὶ τίς ποιμαίνει ποίμνην, καὶ τοῦ γάλακτος οὐκ ἐσθίει;» Οὐ γὰρ δεόμενος ἐξ ἀνθρώπων λαξεῖν ἀκροθίνια, ταύτην τοῖς Κορινθίοις τὴν γνώμην ἐπέσίειλεν, ἀλλ᾽ εὐχαρισῆον εἶναι διὰ τούτῶν τὸ ἦθος τῶν μαθητῶν βουλόμενος στρατιωτικῆς εὐλόγως τάξεως ἐμνημό- νευσεν. ὡς γὰρ ὁ στρατιώτης γνησίως κάμνων καὶ πσονῶν τῷ βασιλεῖ δημοσίοις ὄψοις οἷς δίδωσι τὸ ὑπήκοον ἐκτρέφεται, ἐπὰν δὲ μὴ σίτῳ τραάφηται βασιλικῶς, ἀλλ᾽ οἴκοθεν τὴν σιταρκίαν ἔχων σήρατεύηται, ἐπιξουλεύει μὲν ῥᾷον τὴν ἀκαθοσίωτον γνώμην ἀναδεχόμενος, λυμαίνεται δὲ σᾶσιν ἀφειδῶς ληϊζόμενος οὕτως ὁ κῆρυξ εὐαγγελικοῦ καμάτου γενόμενος τότε Φιλεῖ τὸν κόπον καὶ τὸν ἀγῶνα τιμᾷ, ὅταν οἱ διδασκόμενοι διὰ τῶν σωματικῶν κοινωνῶσι τοῖς ἀσωμάτοις τοῦ λόγου χαρίσμασιν, ὅταν σπουδαίως ἑαυτοὺς ἐπιδιδῶσι τοῖς εὐαγγελικοῖς νόμοις ἐν ἀγάπῃ. Οὕτω γὰρ ἡ προθυμία τῶν ἐν λόγῳ καμνόντων λαμξάνει τὴν προκοπὴν, ὅταν συστρατευομένην καί συνεπιμοχθοῦσαν τῶν ὠφελουμένων ἴδῃ τὴν προαίρεσιν, ὅταν ol exoipauvóuevoi τῷ λόγῳ τῆς σαιδείας δίκην Θρεμμάτων ἀγαθῶν βαθὺν μὲν τῆς εὐποιίας τὸν «xov βασταξωσιν, ἀπείρους δὲ τῆς ἀνδραγαθίας τοὺς κρουνοὺς ἐν γάλακτι καὶ «-λουσίως προχέωσιν, ὡστε τὸν ποιμαντικὸν τούτων μεταλαμβάνοντα λόγον ἐπευῷραίνεσθαι, καὶ μᾶλλον ἐπακμάξζειν τῆ διδαχῇ τῶν καλῶν, ὅταν ἡ μαθητεία εἰς ἔργον εὐσεβείας ἱκανὸν προχωρήσασα «λονυτίσῃ τοῦ διδάσκοντος τῆς προθυ- μίας τὴν σπουδὴν. ᾿ἰθέλων γοῦν ἐκεῖνος ὁ Θεηγόρος ἀνὴρ τπροκόπίειν ταῖς εὐποΐαις τοὺς olκείους μαθητὰς καὶ τῆς πολιτείας ἐπάξιον ποιῆσαι τοῦ λόγου τὸν κάματον, ποιεῖ τὴν μὲν διδαχὴν παραπλησίαν σπόρῳ, τοὺς δὲ διδασκομένους ἐφαμίλλους εὐγείῳ καὶ σσολυφόρῳ χώρᾳ, ἵν’ ὁ μὲν διδάσκαλος οἷα γεωργὸς ἀπὸ τῆς χώρας τῶν ἀκουόντων τραφῇ, οἱ δὲ μανθάνοντες δίκην χώρας ἀγαθῆς αλούσιον σαρέχωσι τῆς exa iens γέννημα, τὸ τῆς Θεογνωσίας σπέρμα δεξαμενοι ἐπεὶ λυπηρὸν καὶ συμφορᾶς ἄξιον πρᾶγμα καὶ ἀνιαρὸν, φυτηκόμον μὲν δρεπάνῃ καθαίρειν τὸ Adanua, καιρῷ δὲ τῆς ἀκμῆς μὴ προσάγειν τὴν ἄμπελον ἐν ὥρᾳ τοὺς βότρυας, ἀλλ’ ἀμαλδύνειν τὰς ἐλπίδας τοῦ χάμνοντος. θεν ὁ ἀπόστολος, ἵν᾽ ὠφελήσῃ «03d τοὺς ἀκούοντας, θαυμασίου πίνακος εἰκόνας ὑπέθετο στρατηγοῦ καὶ πσοιμένος, Φυτηκόμου καὶ γεωργοῦ καὶ πρὸς avalaciw τούτων τὸν νόμον ἐκάλεσεν ὀχυρὸν, ἐξ αὐτοῦ ποιῶν τὸ μαρτύριον. Οὐ δὴ οὖν πλεονεξίας ἕνεκεν, ὡς αὐτὸς ἐτόπασας, δόγματα ζητεῖ καὶ δωρεὰς καὶ τιμὰς, ἀλλ᾽ ἵνα εὐχαρίσήους αὐτοὺς ποιῇ καὶ εὐγνώμονας, ἐπειδὴ καὶ τὸ Θεῖον ἀπαρχὰς Kali» ὅτε καὶ δωρεὰς ἀπαιτεῖ, οὐ λειπόμενόν τινος, ἀλλ᾽ οὐδὲ δεόμενον (ἅπασαν γὰρ ἔχει περιουσίαν ττλούτου ἔν τε τοῖς ὁρωμένοις καὶ ἀοράτοις κτίσμασιν), ἀλλὰ βουλόμενον «λουτίζειν τοὺς εὐχαρίσλους ἐν χάριτι καὶ τὰ μικρὰ μεγάλοις τοῖς ἀγαθοῖς ἀμείδεσθαι ἀπαιτεῖ δασμὸν καὶ φόρους εἰσπράττεται. ἱκανὸν δέ σοι καὶ τοῦτο τῆς ἀποχρίσεως τὸ ῥῆμα.","t":"[The Christian (Macarius) answers the objection on Paul's using the law to his own advantage (3.32).] These things having been said, come, let us resolve the next proposition, about “Who ever serves as a soldier at his own expense? And who tends a flock and does not eat of the milk?” He sent this opinion to the Corinthians not because he needed to receive first-fruits from men; he mentioned military order fittingly because he wished the character of his disciples to become grateful through these things. For as a soldier who labours and toils faithfully for the king is fed on the public provisions that the subjects supply, but when he is not fed with the king's grain and serves with his supplies from home, he more readily plots, taking up a disloyal attitude, and does harm to all by plundering without mercy — so one who has become a herald of the gospel labour loves his toil and honours the contest when those who are taught share by bodily things in the bodiless gifts of the word, when they earnestly give themselves to the laws of the gospel in love. For thus the eagerness of those who labour in the word makes progress, when it sees the choice of those who are benefited campaigning and toiling with it; when those who are shepherded by the word of instruction, like good flocks, bear a deep fleece of good works and pour out richly in milk endless streams of noble deeds, so that the pastoral word, sharing in these, is gladdened and flourishes the more in teaching good things, when the discipleship has advanced to a sufficient work of godliness and enriches the zeal of the teacher's eagerness. That God-speaking man, then, wishing his own disciples to advance in good works and to make the labour of the word worthy of their way of life, makes the teaching like seed and those taught like good and fruitful land, so that the teacher, like a farmer, may be fed from the land of his hearers, and the learners, like good land, may yield a rich crop of faith, having received the seed of the knowledge of God. For it is a grievous thing, worthy of lament and distressing, that a vinedresser should clean the plant with his pruning-hook, and yet the vine, at the time of ripeness, should not bring its clusters in season, but should blight the hopes of the one who laboured. So the apostle, to benefit his hearers greatly, set out the images of a wonderful picture — general and shepherd, vinedresser and farmer — and to confirm them he called on the law as a strong support, making it his witness. It is not, then, for greed, as you supposed, that he seeks gifts and honours, but to make them grateful and well-disposed. For the Divine too sometimes demands first-fruits and gifts — not because it lacks anything, nor because it needs anything (for it has all abundance of wealth in visible and invisible creatures), but because it wishes to enrich the grateful in grace and to repay small things with great goods; therefore it demands tribute and exacts taxes. This statement of the answer is sufficient for you.","f":"Macarius Magnes, <i>Apocr.</i> 3.39 (Blondel, 136–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-39)."},"macarius-magnes-apocriticus/3.4":{"o":"9'. Τίς ὁ λόγος τῶν χοίρων καὶ τῶν δαιμόνων, Εἰ δὲ Θέλομεν κἀκείνην τὴν ἱστορίαν εἰπεῖν, ὄντως ὕθλος Φανεῖται καπηλικὸς τὸ λεχθὲν, ὁπηνίκα Ματθαῖος μὲν δύο δαίμονας ἀπὸ μνημείων λέγει ἀπαντῆσαι τῷ Χρισήῷ, εἶτα φοβηθέντας τὸν Xpio àv. εἰς χοίρους ἀπελθεῖν καὶ ἀποκτεῖναι πολλούς. Μάρκος δὲ καὶ ἀριθμὸν ὑπέρμετρον οὐκ ὥκνησεν ἀναπλάσαι τῶν χοίρων Φησὶ δὲ οὕτως «ἔλεγεν αὐτῷ ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἀπὸ τοῦ ἀνθρώπου καὶ ἐπηρώτησεν αὐτόν - T(!! σοι ὄνομα; καὶ ἀπεκρίθη 15, ὅτι πολλοί \"5. Καὶ “παρεκάλει αὐτὸν, ἵνα μὴ ἐκέαλῃ αὐτὸν ἔξω τῆς χώρας. d δὲ ἐκεῖ ἀγέλη χοίρων βοσκομένη, καὶ παρεκάλει αὐτὸν τὰ δαιμόνια, ὅπως ἐπιτρέψῃ αὐτοῖς ἀπελθεῖν εἰς τοὺς χοίρους. Καὶ ἀπελθόντες εἰς τοὺς χοίρους ὥρμησαν \"ἡ κατὰ τοῦ κρημνοῦ εἰς τὴν Θάλασσαν ὡς δισχίλιοι, καὶ ἀπεπνίγησαν ol δὲ βόσκοντες ἔφυγον. » ὦ μῦθος, ὦ λῆρος, ὦ γέλως ὄντως wAaTUs χοίρων σλῆθος δισχιλίων εἰς θάλασσαν ἔδραμε \"7, καὶ συμπνιγὲν ἀπώλετο. Καὶ ars ἀκοΐων τις δ, ὡς οἱ δαίμονες σαραχαλοῦσιν, ἵνα μὴ σεμφθῶσιν εἰς ἄξδυσσον, εἶθ᾽ ὁ Xpiofàs σαρακληθεὶς τούτους οὐκ ἔπεμψεν, ἀλλὰ τοῖς χοίροις αὐτοὺς ἐπαπέσήειλεν ^, οὐκ Ὁ ἐρεῖ Φεῦ τῆς ἀπαιδευσίας Φεῦ τῆς xtopaxiis σλάνης, φονίων πνευμάτων καὶ βλάδην ἐν κόσμῳ πολλὴν dpyaξομένων λαμβάνειν ἀξίωσιν, καὶ, ὅπερ ἐδούλοντο, τοῦτ᾽ ἐπιτρέπειν αὐτοῖς) Ἐξούλοντο δ᾽ οἱ δαίμονες χορεύειν ἐν βίῳ, καὶ «alyviov ποιεῖν τὸν κόσμον ἀκόρεσῖον᾽ ἐξούλοντο γῆν συμμίξαι καὶ θάλασσαν, καὶ πενθικὸν τὸ σύμπαν ἐκτελέσαι θέατρον ἐβούλοντο τὰ στοιχεῖα ἐκταράξαι τῇ συγχύσει 1, καὶ κτίσιν ἔλην ἀμαλδῦναι τῇ βλαξῃ οὐ γὰρ ἐχρῆν δ᾽ οὖν τοὺς κακῶς διαθεμένους τὸν ἄνθρωπον, εἰς ὅπερ ἀπηύχοντο τῆς ἀδύσσου χωρίον βαλεῖν τοὺς ἀρχεκάχους, ἀλλὰ Θηλυνόμενον αὐτῶν τῇ σαρακλήσει ἑτέραν ἐπιτρέψαι συμφορὰν ἀπεργάσασθαι. Εἰ yàp ὄντως ἀληθὲς τοῦτο καὶ μὴ ΄λάσμα τυγχάνει, ὡς ἡμεῖς aaQnνίζομεν 15, πολλὴν ὁ λόγος τοῦ Χριστοῦ κατηγορεῖ κακίαν, ἐλαύνειν μὲν ἐξ ἑνὸς ἀνθρώπου τοὺς δαίμονας, τούτους δὲ xo(pois ἐπιπέμπειν ἀλόγοις ?, καὶ τοὺς συξώτας ἐκδειματῶσαι τοῖς Q6Gois, καὶ Φεύγειν ἀπνευσῆὶ “ποιῆσαι ἐν ταραχῇ 5\", καὶ σόλιν ἐπὶ τῷ γενομένῳ σοδῆσαι θορύξῳ. Οὐ γὰρ δίκαιον μὴ μόνον ἑνὸς ἢ δυοῖν τριῶν ἢ τρισκαίδεκα 5, ἀλλὰ παντὸς ἀνθρώπου Srepaπεῦσαι τὴν βλάξδην, καὶ μάλισθ᾽ ὅτι τούτου χάριν αὐτὸν ἐπιστῆναι τῷ βίῳ μαρτυρούμενον. ἀλλ᾽3θ ἁπλῶς ἕνα μὲν δεσμῶν \"Ἴ ἀοράτων ἐκλύειν ?*, ἄλλοις δὲ τοὺς δεσμοὺς ἀποστέλλειν ἀφανῶς 89, καί τινας μὲν τῶν φόξων ἔλευθεροῦν αἰσίως, τινὰς δὲ τοῖς Φόξοις περιβάλλειν ἀλόγως τοῦτο δ) γὰρ οὐ κατόρθωμα, ἀλλὰ κακουργία δικαίως ἂν κληθείη. Οὐ μὴν ἀλλὰ καὶ τὸ “πολεμίων λαμβάνειν ἀξίωσιν ἐπὶ χώραν ἑτέραν οἰκεῖν καὶ κατανέμεσθαι ὅμοιον πράτvet βασιλεῖ Φθείροντι τὸ ὑπήχοον, δστις ἀδυνατῶν ἐκ πάσης χώρας ἐλάσαι τὸν βάρβαρον εἰς τόπον ἐκ τόπου τοῦτον ἐκπέμπει μένειν χώραν éx τοῦ κακοῦ μίαν ἐξαιρούμενος καὶ μίαν ἔκδοτον τῷ κακῷ δωρούμενος. Ei γοῦν καὶ ὁ Χριστὸς ὁμοίως ἀδυνατῶν τότε τὴν dvoplav ἐλάσαι τοῦ δαίμονος εἰς ἀγέλην αὐτὸν τῶν χοίρων ἐξέπεμπε, τερατῶδες μὲν ὄντως καὶ χρᾶναι τοῦτο τὴν ἀκοὴν ποιεῖ δυνάμενον, μεστὸν δὲ Φαύλης ὑπονοίας ἐργάζεται. Εὐθὺς γὰρ εὐθὺς ταῦτ᾽ ἀκούσας εὖ φρονῶν ἔκρινεν αὐτόθεν διιάσας τὴν ἀφήγησιν, καὶ ψῆφον ἀνάλογον ἐπῆρε τῷ πράγματι λέγων El μὴ πᾶσανθ τὴν ὑφήλιον τῆς βλάξης ἐλευθεροῖ, ἀλλ᾽ εἰς διαφόρους χώρας φυγαδεύει τὰ βλάπτοντα, καί τινων φροντίζει, καί τινων οὐ κήδεται, οὐκ ἀσφαλὲς τούτῳ προσφεύγειν καὶ σώζεσθαι ὁ γὰρ σωθεὶς τοῦ μὴ σωθέντος λυπεῖ τὴν διάθεσιν, καὶ ὁ μὴ σωθεὶς τοῦ σωθέντος ὑπάρχει κατήγορος. ὅθεν ὡς ἐγὼ κρίνω, σλάσμα τῆς ἱστορίας ταύτης ἡὶ ἀφήγησις. Εἰ δ᾽ οὐ σλάσμα τυγχάνει, τῆς δ᾽ ἀληθείας συγγενὲς, γέλως ὄντως ἱκανὸς τῶν χασμωμένων ἐστί. Φέρε γὰρ ὧδε τουτὶ σαφῶς ἐξετάσωμεν, adis ἐν Ἰουδαίᾳ γῇ τοσοῦτο «Abos τότε χοέρων ἐνέμετο τῶν μαλιστα ῥυπαρῶν καὶ μισουμένων τοῖς ἰουδαίοις βοσκημάτων ἄνωθεν, exis δὲ καὶ «dvrss οἱ χοῖροι ἐκεῖνοι συνεπνίγησαν 3\", λίμνης 003 Θαλάσσης βαθείας ὑπαρχού-- σης. Kal ταῦτα μὲν νηπίοις χρένειν σπαραχωρήσωμεν. τερόν ἐσῆι κάμηλον διὰ ῥαφίδος εἰσελθεῖν ἢ σλούσιον εἰς τὴν βασιλείαν","t":"[The philosopher's objection.] 4. What is the account of the swine and the demons? If we want to tell that story too, what is said will truly appear the nonsense of a huckster: for Matthew says that two demons met Christ from the tombs, and then, afraid of Christ, went into swine and killed many. And Mark did not shrink from inventing an excessive number of swine. He says this: “He said to him, ‘Come out, unclean spirit, from the man.’ And he asked him, ‘What is your name?’ And he answered, ‘Many.’ And he begged him not to send him out of the country. There was a herd of swine feeding there, and the demons begged him to allow them to go into the swine. And going into the swine they rushed down the steep into the sea, about two thousand, and were drowned; and those who fed them fled.” What a myth! What drivel! What broad laughter, truly! A multitude of two thousand swine ran into the sea and perished, drowned together! And who, hearing that the demons beg not to be sent into the abyss, and that Christ, being begged, did not send them there but dispatched them onto the swine, will not say: “Alas for the ignorance! Alas for the … error, to grant the request of murderous spirits who work much harm in the world, and to allow them what they wanted!” What the demons wanted was to dance through life and make the world their insatiable plaything; they wanted to mix earth and sea and turn the whole into a theatre of mourning; they wanted to throw the elements into confusion and crush the whole creation with harm. Surely, then, he ought not to have refused to cast the authors of evil, who had used man so ill, into the region of the abyss from which they prayed to be spared, but instead, softened by their entreaty, have allowed them to work another disaster. For if this is really true and not a fiction, as we are making clear, the account charges Christ with great wickedness: to drive the demons out of one man and send them onto irrational swine, to terrify the herdsmen with fear and make them flee breathless in panic, and to stir up a city with the uproar over what happened. For was it not right to heal the harm not only of one, or of two or three or thirteen, but of every man — especially since he is attested to have come into the world for this? But simply to release one man from invisible bonds and invisibly send the bonds onto others, to free some happily from terrors and wrap others in terrors without reason — this would rightly be called not an achievement but a crime. Moreover, to grant enemies their request to dwell and roam in another country is to act like a king who ruins his subjects: unable to drive the barbarian out of the whole land, he sends him from place to place to settle, rescuing one district from the evil and making a present of another to the evil. If, then, Christ likewise, unable at the time to drive out the lawlessness of the demon, sent him into the herd of swine, this is indeed prodigious and able to shock the ear, but it makes the matter full of base suspicion. For at once, at once, a sensible man hearing this judged it on the spot, examining the narrative, and passed a verdict to match the matter, saying: “If he does not free all that is under the sun from harm, but banishes harmful things into different lands, and cares for some but does not trouble about others, it is not safe to flee to him and be saved. For the one who is saved grieves the condition of the one who is not, and the one not saved becomes the accuser of the one saved.” Hence, as I judge, the narrative of this story is a fiction. And if it is not a fiction but akin to the truth, it is truly ample cause of laughter for those who like to gape. For come, let us examine this clearly: how was so great a herd of swine being pastured then in the land of Judaea, swine being the filthiest animals and hated by the Jews from of old? And how were all those swine drowned together, when it was a lake, not a deep sea? Let us leave these things for infants to judge.","f":"Macarius Magnes, <i>Apocr.</i> 3.4 (Blondel, 55–58; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-4)."},"macarius-magnes-apocriticus/3.40":{"o":"Λοιπὸν ἐκεῖνο συντόμως ἴδωμεν τὸ κεφάλαιον, ἔνθα φησίν « Édv τις ἕν «oua τοῦ νόμου, ὀφειλέτης ἐστὶν ὅλον ποιῆσαι τὸν νόμον,» οὐ τὸν νόμον ψέγων, ἀλλ᾽ οὐδὲ κακολογῶν, ἀλλὰ τοῦ νόμου σοι λέγει τὴν πσολλὴν ἀκρίξειαν καὶ τὸ δυσκατόρθωτον, ὅπερ ὁ Χριστὸς ἐλθὼν ἀνεπλήρωσεν ἐλευθερώσας σολλοῦ καμάτου τὸν ἄνθρωπον. El γοῦν τὸ «AnpuÜiv ὑπὸ τοῦ Μονογενοῦς ὡς ἀπλήρωτόν τις ἐπιτελεῖν ἐθέλοι, τὸ σλήρωμα τοῦ Χριστοῦ ὡς λεῖπον. δεχόμενος, ἀναγκαίως à τοῦ Εὐαγγελίου τὴν χάριν [μὴ λαθὼν] καὶ τῷ νόμῳ δουλούμενος ὀφείλει τὸ τᾶν τῶν δεσποτικῶν ἐπιταγμάτων ἐκτελέσαι τὸ νόμιμον. θεν μετὰ τοῦ Σωτῆρος ἴσως τινὰ κονιζόμενον τοῦ μόνου τὸν νόμον ὑπὲρ πάντα σληρώσαντος καὶ τὸ «AüÜos τῶν ἐντολῶν ὅλων περιγράψαντος, ἱκανῶς στίζει καὶ «παίει δημοσίως μονονουχὶ λέγων « Πῶς τολμᾷς, ἄνθρωπε, τὸ ππιληρωθὲν ἐξ ὑπαρχῆς τελεῖν ὡς ἀπλήρωτον, εἰς ὕδριν τοῦ XpiofloU τοῦτο πραγματευόμενος; ΕἸ γὰρ τὰ τοῦ νόμου τρατίειν ἐθέλεις καὶ σὺ τοῦ πράγματος ποιεῖν τὸ διάταγμα, κατηγορεῖς τοῦ Χριστοῦ ὡς μὴ ττληρώσαντος αὐτοῦ τὸν νόμον καὶ τοὺς προῷφήτας φρικτὸν ἐπιτηδεύεις, ἄνθρωπε, καὶ νεώτερον «emAnpoμένον θεσπεσίῳ κανόνι ὡς ἀπλήρωτον τοῦτο συλῶν καὶ ἀτέκμαρτον κέκλεισται τῶν πσόνων καὶ τῶν δρόμων τὸ στάδιον, ἑνὸς δραμόντος ὑπὲρ ὅλων καὶ τὸ βραδεῖον λαβόντος, καὶ σὺ πάλιν ἀνοίγεις καὶ τρέχειν ἐπιτάττεις τοῖς ἀδυνατοῦσι τὴν νύσσαν καταλαξεῖν τοῦτο δ᾽ ἐπιτηδεύων ἐν σαρακοπῇ λογισμῶν, ὀφειλέτης εἶ ὅλον τὸν νόμον τελέσαι. ὁ γὰρ wpà ἑκατὸν κειμένην ἀκρόπολιν παρασάγγων ἀκούων καὶ «xov εἰς αὐτὴν ἀπελθεῖν ἱππηλάτης, οὐδὲν ὥνησε δραμὼν ἐνενήκοντα καὶ σέντε wapaadyyas καὶ τοὺς πέντε μὴ δραμών ὡσαύτως γὰρ ἔξω τῆς “πόλεως ἔμεινε πρὸ τοῦ τὸν δρόμον ἀσπάσασθαι. Καὶ πάλιν ὁμοίως ὁ φνυλαττῆων ἐν συνοχῇ πολεμίων μεγάλην σόλιν, τριάχοντα σέντε σύλας ὠχυρωμένας ἔχουσαν, οὐδὲν ὠφέληδε τὰς τέσσαρας πρὸς ταῖς τριάκοντα αὐύλαις ἀσφαλισάμενος καὶ μίαν ἐκ λήθης ἐάσας ἠνοιγμένην εἰσελθὼν γὰρ δι’ αὐτῆς ἔξωθεν ὁ πολέμιος ὁμοίαν εἰργάσατο τῇ πόλει κατασροφὴν, ἦν εἶχε σοιῆσαι διὰ πασῶν εἰσελθών οὕτως ὁ μυρίας ἐντολὰς συμπληρώσας τοῦ νόμου, μίαν δὲ ἐάσας ἐντολὴν ἀπλήρωτον, δι᾽ αὐτῆς καὶ τὰς ἄλλας ὡς μὴ ποιήσας ἐλέγχεται. θεν οὐδεὶς οἷός τέ ποτε πληρῶσαι τὸν νόμον. Φέρε γὰρ ἴδωμεν μὴ τὸ eios τῶν ἐνταλμάτων ὧν ἐνομοθέτησεν, ἀλλὰ δύο μόνων προσταγμάτων φυλακὴν, εἰ δυνατὸν ἀνθρώπῳ ταύτην ἀποπληρῶσαι «δηλαδὴ,» σαξξάτου φημὶ καὶ περιτομῆς. Οἷον σαβδξατῳ τινὸς ἐγγεννήθη τὸ βρέφος ὁ νόμος τῇ ὀγδόῃ προστάττει τοῦτο περιτέμνειν ὁ αὐτὸς τὸ σαξέατον κελεύει μὴ βεθηλοῦν. Τί γοῦν πράξειεν [ἀν] ἄνθρωπος; περιτεμεῖ τὸ βρέφος; ἀλλ᾽ οὐ σληροῖ τὸ σάξἔατον σαδδατίσει μὴ περιτεμών; ἀλλὰ τὴν περιτομὴν ἐκδίκως2 ἠκύρωσε καὶ ποιῶν ἑκάτερον, ἑκάτερον ἀθετεῖ, μᾶλλον δὲ -“ληρῶν τὸ ἕν ὑπὸ τοῦ ἑτέρου παραξάτης ἐλέγχεται. Εἰ γοῦν δύο μόνων ἐντολῶν “΄ληρῶσαι τὸ τρόσήαγμα φορτικὸν ἀνθρώπῳ καὶ βαρὺ καὶ ἐπίπονον, ττῶς οἷόν τε σληρῶσαι τὸν σαντα νόμον τινά; Οὐδ᾽ οὖς ἀνθρώπειον ἐπαρκεῖ τὸ τυλῆθος ἐπακοῦσαι, οὐχ ὅτι τοῦτο τοῖς ἔργοις ἐκτελέσαι, οὐδ᾽ ἀπομνημονεῦσαι δυνατὸν ἀνθρώπῳ τοῦ νόμου τὸ διάταγμα, σολλοῦ γε τοῦτο κατορθῶσαι πράγματι. Νιῷαάσι γὰρ ἀνηρίθμοις ἔοικε τὰ λεγόμενα, wj μὲν μόσχων ἐπάλληλα καὶ συνεχῆ θύματα, κριοὶ καθημερινοὶ, οἱ μὲν εἰς ἑσπέραν, οἱ δὲ εἰς ἕω θυόμενοι πῆ δ᾽ ὀρνέων πλῆθος καὶ τοῦτο διάφο-- pov ἔν τε περιστεραῖς καὶ τρυγόσι καὶ ἀλεκτοριδέσι 5, καὶ τὰ μὲν ὑπὲρ λεπρῶν, τὰ δὲ ὑπὲρ τικτουσῶν, τὰ δ᾽ ὑπὲρ ἁγνείας, πῇ δ᾽ ἀπαρχαὶ καὶ δεκάται καὶ ζύμης ἀφαιρέσείς, ἔνυστρα καὶ Ao60l καὶ ὦμοι καὶ δέρματα. Οὐδ᾽ αἱ τῶν τετραπόδων ἐπαρκοῦσιν ἀγέλαι πρὸς ἀναφορὰν ἄρδην ὁλοκαυτούμεναι, οὐδὲ τῶν ὀρνίθων τὰ μυρία γένη εἰς ἕν συναγόμενα τὸν ἀπτόμενον καθ’ ἡμέραν δύνανται κορέσαι βωμόν. Ἐκεῖθεν συνεχεῖς ῥαντισμοὶ καὶ βαπτίσματα, ἐξ ἐνυπνίου τις ἀνασττὰς ἐδαπτίζετο, ἐκ θέας νεκροῦ σάλιν ἐξαπτίζετο, ἱματίῳ τις ψαύσας ἀποκαθημένης εὐθὺς ἐξαπτίζετο, γαλῆς ἢ μυγαλῆς σκεύους ἁψαμένης, τὸ σχεῦος avvétpiGe , λεπροῦ ἐν οἴκῳ μείναντος, τὸν τοῖχον ἀπέξεεν, ὁδίτην οἰκεῖον ἐξ ἐθνῶν ἐλθόντα ἡμερῶν ἕως ἑβξδομάδος παντελοῦς ἀφώριζεν αὐτὴν τῶν ὑδάτων τὴν Quai ἀπέπλυνεν, ἐκ τοῦ συνεχῶς ἀντλεῖν καὶ μεταφέρειν τῷ ῥάγματι. Οὐ χρόνος ἐπαρκεῖ, οὐ τόπος, οὐ διατριβὴ τὸν νόμον ἀναγνῶναι καὶ τῶν τπροστταγμάτων μνημονεῦσαι τὸ eios, σκοτοῦται καὶ νοῦς καὶ γλῶσσα κάμνει καὶ λογισμὸς ἀτονεῖ, dan καὶ προαστεια καὶ σᾶσαν ἀγροικίαν δαμασας ἐξέλυσε, γενεὰς πολλὰς ὁλοκλήρους ἐξενεύρωσε, φῦλον ἰουδαίων καὶ ἔθνος ἀνήριθμον βαρήσας ἐλέπήυνε. Τίς οὖν ἱκανὸς ὑπαντῆσαι τούτῳ καὶ τοῦ διατάγματος βαστῆασαι τὸ τρόσTayua: sls ἐθάρσησε τὸν νόμον ὁ Κύριος Ἰησοῦς, ὃν καὶ “ληρώσας αὐτὸν καὶ περιγράψας ἔπαυσε τοῦ μὴ δεῖν τινα τούτῳ λοιπὸν ὑποταττεσθαι. ὡς γὰρ ὁ πῆχυς μετρεῖ τὸ μῆχος καὶ τὸ σλάτος, ὁ δὲ ποιήσας αὐτὸν eAnpoi μετρησάμενος, ἑτέρῳ τοῦτον τῷ μέτρῳ τπιαραξαλὼν, οὕτως ὁ νόμος μέτρον μὲν ὧν πολιτείας καὶ βίου καὶ πράξεως, μετρεῖ δὲ τοῦτον οὐδεὶς, ἀλλ᾽ οὐδὲ περιγράει μόνος δ᾽ ὁ τοῦτον ποιήσας καὶ Θέμενος ἐπλήρωσεν αὐτὸν καὶ μετρήσας ἐσφραάγισε, μέτρον μέτρῳ μείζονι μεσήώσας ἐν ἀγαπῇ Ἐϊαγγελίου, νόμον περιγράψας παλαιόν. Πολλὰ γοῦν μετρῶν ὁ νόμος ἐν βίῳ καὶ συμμετρῶν, εὐαγγελικῷ μέτρῳ μετρηθεὶς, τσεπλήρωται σφάλλεται γοῦν “πολλὰ καὶ λίαν ἁμαρτάνει ὁ βονλόμενος σ΄-ληρῶσαι ὅπερ ὁ Χριστὸς ἐπλήρωσε, λόγον ἀντιxplalou καὶ γνώμην ἀναλαβών. » Ταῦτ᾽ οὖν ὁ ἀπόστολος ὑπαγορεύων σαφῶς, ἐπιστρέφει Γαλάτας τοὺς ἐπὶ τὴν δουλείαν ἐκ τῆς ἐλευθερίας φαύλως ἀπονοστήσαντας καὶ τὸ wnpuÜiv αὖθις ἀναπληροῦν ἐθέλοντας. Οὐ ψεκτὸς οὖν ὁ Παῦλος, εἰ μαρτυρίας ἕνεκεν ἀνημονέυει τοῦ νόμον λέγων «' Ἐν τῷ νόμῳ γέγραπται᾽ Βοῦν ἀλοῶντα οὐ Qiμώσεις » καὶ «^O νόμος ἅγιος καὶ ἡ ἐντολὴ ἁγία » ἅγιος γὰρ ὁ νόμος ὑπὸ τοῦ ἁγίου λαμβάνων περαίωσιν, καὶ βοῦς ἀκήμωτος τῶν λποστόλων ὁ ὅμιλος τὸ πολὺ θέρος ἀλοῶν καὶ λεπτύνων ὅπερ ἐγεώργησεν ὁ ἐξελθὼν ἐκ τοῦ Πατρὸς ἐπὶ τῷ σπεῖραι τὴν γῆν. ὅθεν ὁ ἀπόστολος εἰκότως τοῦτό φησιν «Οὐ σερὶ βοῶν, ἀλλὰ περὶ ἡμῶν ἐγράφη ταῦτα. » τσ...","t":"[The Christian (Macarius) answers the objection on Paul's attitude to the law (3.33).] Next let us look briefly at that heading where he says, “If anyone does one thing of the law, he is a debtor to do the whole law.” He is not blaming the law, nor speaking ill of it; he is telling you of the law's great strictness and of how hard it is to fulfil, which Christ came and fulfilled, freeing man from much labour. If, then, anyone wishes to carry out as unfulfilled what was fulfilled by the Only-begotten, taking Christ's fulfilment as lacking, then necessarily, not having received the grace of the Gospel and being enslaved to the law, he is bound to carry out as law the whole of the Master's commands. So, as one who strives, as it were, in the dust beside the Saviour — who alone fulfilled the law for all and closed the whole range of the commandments — he brands such a man sufficiently and strikes him publicly, all but saying: “How do you dare, man, to carry out afresh as unfulfilled what has been fulfilled, doing this as an insult to Christ? For if you wish to practise the things of the law and yourself carry out the ordinance, you accuse Christ of not having fulfilled the law and the prophets himself. You attempt a dreadful and novel thing, man, plundering, as though unfulfilled, what has been fulfilled by a divine rule …. The stadium of labours and races has been closed, since one ran for all and received the prize; and you open it again and order those who cannot reach the turning-post to run! In doing this, in the madness of your reasonings, you are a debtor to carry out the whole law. For one who hears of a citadel lying a hundred parasangs away and wishes to go to it on horseback gains nothing by riding ninety-five parasangs and not riding the five; he has stayed outside the city just as before he set out on the road. And again, in the same way, one who guards a great city under siege by enemies, with thirty-five fortified gates, gains nothing by securing thirty-four gates and leaving one open through forgetfulness; for the enemy, coming in from outside through it, works the same destruction on the city that he could have worked coming in through all. So one who has fulfilled countless commandments of the law but has left one commandment unfulfilled is convicted, through it, as though he had not done the others either. Hence no one has ever been able to fulfil the law. Come, let us look not at the multitude of the commands it laid down, but at the keeping of two ordinances only — I mean the sabbath and circumcision — whether it is possible for a man to fulfil it. Suppose someone's child was born on a sabbath: the law commands that it be circumcised on the eighth day; the same law commands that the sabbath not be profaned. What then would a man do? Circumcise the child? But he does not fulfil the sabbath. Keep the sabbath without circumcising? But he has wrongly annulled circumcision. Doing either, he sets aside the other; or rather, fulfilling one he is convicted by the other as a transgressor. If, then, to fulfil the command of only two commandments is burdensome to a man, heavy and toilsome, how could anyone fulfil the whole law? A human ear is not even able to hear the multitude of it, let alone carry it out in deeds; nor can a man even remember the law's ordinance, much less accomplish it in practice. For its sayings are like countless snowflakes: here successive and continual sacrifices of calves, rams every day, some offered toward evening and some toward dawn; there a multitude of birds, and of different kinds, doves and turtledoves and fowls, some for lepers, some for women after childbirth, some for purification; there first-fruits and tithes and the removing of leaven, maws and lobes and shoulders and skins. Not even the herds of four-footed beasts suffice for offerings wholly burned, nor can the countless kinds of birds gathered into one satisfy the altar kindled every day. Thence came continual sprinklings and washings: a man rising from a dream was washed; again, after seeing a corpse, he was washed; one who touched with his garment a woman sitting apart in her impurity was washed at once; when a weasel or a shrew touched a vessel, he broke the vessel; when a leper stayed in a house, he scraped the wall; a member of the household who came back from a journey among the Gentiles he set apart for a full week; he washed away the very nature of the waters by constantly drawing and carrying them for sprinkling. Neither time, nor place, nor leisure suffices to read the law and remember the multitude of its commands; the mind is darkened, the tongue grows weary, reasoning fails. It has subdued and worn out house and suburb and all the countryside; it has unnerved many whole generations; it has weighed down and wasted the tribe of the Jews and a countless nation. Who, then, is able to meet this and bear the command of its ordinance? One alone faced the law with courage: the Lord Jesus, who fulfilled it, set its bound, and brought it to an end, so that no one need any longer be subject to it. For as the cubit measures length and breadth, but the one who made it fills it by measuring, setting it against another measure, so the law, which is the measure of conduct, life, and action, is measured by no one, nor does anyone set its bound; he alone who made and laid it down fulfilled it, measured it, and sealed it, placing the measure between himself and a greater measure in the love of the Gospel, and setting the bound to the old law. So the law, which measured and proportioned many things in life, has been measured by the gospel measure and fulfilled. So the one who wishes to fulfil what Christ has fulfilled errs greatly and sins grievously, taking up the word and mind of an antichrist.” Dictating these things plainly, the apostle turns back the Galatians, who had basely returned from freedom to slavery and wished to fulfil again what had been fulfilled. Paul is not blameworthy, then, if for the sake of testimony he cites the law, saying, “In the law it is written, ‘You shall not muzzle an ox while it treads out the grain,’” and “The law is holy, and the commandment holy.” For the law is holy, receiving its completion from the Holy One; and the unmuzzled ox is the company of the apostles, threshing and winnowing the great harvest sown by him who went out from the Father to sow the earth. So the apostle rightly says, “These things were written not about oxen but about us.” …","f":"Macarius Magnes, <i>Apocr.</i> 3.40 (Blondel, 138–141; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-40)."},"macarius-magnes-apocriticus/3.41":{"o":"ἀποχρώντως οὖν τούτων ὧδε εἰρημένων, θέμις καὶ πρέπον καὶ λίαν ἀκόλουθον ἐκεῖνό σοι δευτερῶσαι τοῦ ἀποστόλου τὸ ῥῆμα, τὸ περὶ τοῦ νόμου διαρρήδην Θρυλλούμενον ὃ, ἔνθα λέγει. « Νόμος πιαρεισῆλθεν, iva σλεονάσῃ τὸ τπαράπτωμα. » Καὶ eds τὸ κέντρον τοῦ Θανάτου ἡ ἁμαρτία, καὶ πτῶς ἡ δύναpas τῆς ἁμαρτίας ὁ νόμος, ἡ τῶν ἁμαρτημάτων ἐνέργεια, οὐδὲ ἂν εἴπω. Φύσις πολλὴν ἔφερεν ἀδικίαν ἐν βίῳ, ἀμήχανον ταύτην ποτὲ λαθεῖν διόρθωσιν, μὴ νόμου δοθέντος τοῦ τὴν ἀδικίαν δικαίως κολάζοντος ὁ ydp σλημμελῶν καὶ τῶν ἀνοσίων ἔργων τὴν expli ἐπιτελῶν ἀνεύθυνος, μὴ διαγινώσχοντος τοῦ νόμου τὰ δρώμενα, μηδὲ τῆς ταραδάσεως τὴν αἰτίαν ἐλέγχοντος. ὦθεν τοῖς ἁμαρτάνουσιν ἐλαφρὸν τὸ τ΄λημμέλημα, ἅτε τὴν ἐπιτέμησιν τὴν ἐκ τῶν νόμων οὐκ ἔχουσιν ἀλλ᾽ οὐδ᾽ ὁ τὴν ἀρετὴν ποιῶν ἦν ἀξιοφανὴς, ἐπεὶ μηδ᾽ ὁ τὴν κακίαν τορατίων ὑπεύθυνος καὶ συνέξαινεν, οὕτω πραγμάτων Φερομένων, τὸν τῶν ἀνθρώπων βίον δίκην σκάφους κυξερνήτην οὐκ ἔχοντος τῇ συγχύσει τῶν κακῶν βύθιον καταπίνεσθαι. H γὰρ τῶν γιγνομένων ἄγνοια καὶ ἀμαθία πικρὸν χειμῶνα τῆς λήθης εἰργάζετο. Φθόνον γοῦν τις ἐπιτελῶν ἢ δρῶν μοιχείας ἄγος, wapayysMar οὐκ ἔχων τοῦτο μὴ πράττειν ἐν βίῳ, κορυφαίοις ὡς ἀγαθοῖς ἐπετόλμα τοῖς xaxois, μηδενὸς τὴν Φαυλότητα τῶν ἔργων κωλύοντος. Πολλοὶ γοῦν τῆς φυσικῆς τσαρακόψαντες εὐταξίας τὰ νόμιμα λυττώσης κακίας ἐγίγνοντο ὑπηρέται, σσολλοὶ τὴν ἔμφυτον τῆς καλοκαγαθίας Φρόνησιν ἀποπτύσαντες τᾶν εἴ τι γοῦν ἀθέμιτον ἔπραττον Θρρασυνόμενοι, μηδέπω τοῦ νόμου τῆς ἀνθρωπείας ἐπιτροπεύοντος ζωῆς, μηδέπω τὸν βίον τοῦ λογικοῦ κανόνος εὐτακτεῖν ἀναγκάζοντος, μηδέπω τῆς λογικῆς οὐσίας οἵης τε τὴν διάκρισιν τοῦ xpeíTiovos ἀναλαβεῖν, τπαλεονεχτουμένης ὑπὸ τῆς ἀλογίας τῶν σωματικῶν παθῶν, διὰ τὸν ἐπικείμενον γνώμης αὐτεξουσίου πτεπαχυμμέδιὰ τὸ νηπιάζειν ταῖς Φρεσὶ τὸ ὁμογενές. ὅτε δὲ κατὰ βραχὺ, ὥσπερ ἔκ τινος καπνοῦ καχίας, ἀνέδλεψαν καὶ καθαρὸν εἶδον σεμνότητος ἀέρα, τότε ξεναγωγὸς οἷα καὶ χειραγωγὸς ὁ νόμος ἀνεφάνη εἰς λαμπρὸν βίον ἄγων καὶ σοδηγῶν τὸν ἄνθρωπον, καὶ τὰ φαῦλα καὶ τὰ καλὰ δεικνύων τοῖς βλέπουσι καὶ τῶν ἀφανῶν ἔργων ἐλέγχων τὰ σφάλματα καὶ τοῖς μὲν ἀδικοῦσιν εὐτόνως ἐπέπληττε, τοῖς δικαιοπραγοῦσι δὲ τιμὴν ἐπηγγέλλετο, τὸν δ᾽ ἀνεύθυνον συνεχώρει ζῆν ἐν ἐλευθερίᾳ. Καὶ τοῦ μὲν σλημμελοῦντος, νόμου παρόντος, πολὺ τὸ ἀδίκημα, ὡς φωτὸς αὐγαάζοντος πολὺ γυμνοῦται τὸ αἶσχος, νόμον δὲ μὴ «παρόντος, οὐδὲν τοῦ wpdilovros Φαῦλον ἀδίκημα. Ὡς οὐδὲ τοῦ τοιχωρύχονυ τὸ elaicua κατάφωρον, λαμπηδόνος ἀπούσης καὶ τῆς ἀορασίας συνεργούσης τῷ τρατῆοντι, οὕτω τοῦ νόμον Aenlais τῶν ἐντολῶν αὐγαῖς σεεριλάμποντος, πολὺ καὶ καταφανὲς τῶν σφαλλομένων ἐτύγχανε τὸ αἹαῖσμα καὶ πολλῆς ἐπιστροφῆς καὶ τιμωρίας δεόμενον ἀνεξέTac lov δὲ, νόμου μηδέπω Φανέντος τοῦ διακωλύοντος ἐπιτελεῖν τὰ χείρισία, ὑπῆρχε τὸ mapdnlopa. Τί γοῦν τὸ ἐντεῦθεν ἑπόμενον; ἐφθείρετο τὸ πολίτευμα καὶ σσάθος λοιμῷ πολλῷ παραπλήσιον ἡμάλδυνε τὴν ζωὴν, καὶ τὸ κοινὸν ἐνέpeto ἐπιθυμία τοῦ πραττειν τὰ χείρονα, μηδενὸς ἅτε κωλύοντος, καὶ μῖσος τοῦ ποιεῖν τὰ xpeí1lova ἐκ τοῦ μὴ τιμωρεῖσθαι τὸν ἐναγῶς βιοτεύοντα, καὶ τοῦ μὲν εὐσεθοῦντος οὐδεὶς ἦν λόγος ἐν ζωῇ, ἀνέγκλητον δὲ τοῦργον τοῦ πλημμελοῦντος ὑπῆρχε. Τοιαύτῃ γοῦν ἐξαίφνης ἀνωμαλίᾳ ζωῆς éméan νόμος αὐστηρὸς ὁμοῦ καὶ ἐπίφοθος, τῶν γινομένων ἐξετασττὴς ὁμοῦ καὶ κατήγορος, καὶ διδάσκαλος ἐν ταὐτῷ καὶ σιιρότατος ἔλεγχος, καὶ τὸ μὲν γενόμενον οὐκ ἐκάθαρεν ἔγκλημα, ἐμεγάλυνε δ᾽ αὐτὸ καὶ Φορτικὸν εἰργάζετο ἀπαραίτητον κατ᾽ αὐτοῦ τῆς τιμω- ρίας χαλκεύων τὴν μάχαιραν, καὶ κολάξων τὸ πραχθὲν τὸ μελλὸν ἐκώλυεν. Οὐ μὴν συμπάσχων τοὺς ἁλόντας ᾧχτειρεν, ἐπεὶ μηδ᾽ αὐθεντὴς μηδὲ δεσπότης ὁ νόμος, ἐπίτροπος δὲ καὶ λειτουργὸς δεσποτικοῦ θελήματος᾽ ἐπλεόναξε γοῦν, τοῦ νόμου «apóvros, εὐλόγως τὸ σαράπτήωμα ἐκ τοῦ μὴ συγχωρεῖσθαι μετὰ τὸ πλημμέλημα ζῆν τὸν ἁμαρτήσαντα, ἀλλ᾽ οἰκτιρμῶν δίχα καὶ συμπαθείας κολάζεσθαι καὶ συνέβαινε Θανάτου κέντρον ἢ Θανατικὸν κέντρον εἶναι τὴν ἁμαρτίαν κεντοῦσαν diae μὴ ζῆν μηδ᾽’ ὑπάρχειν τὸν ἄνθρωπον, διὰ ye τοῦ νόμου ταύτην λαξοῦσαν τὴν δύναμιν τοῦ κωλύοντος μὲν ἁμαρτάνειν, ἁμαρτόντα δ᾽ ἐξ ἀποφάσεως αὐτόθεν κολάζοντος. Διὸ τιάνυ καιρίως καὶ σοφῶς ὁ ἀπόστολος τὴν μὲν ἁμαρτίαν κέντρον λέγει εἶναι τοῦ Sravdrov , ἄνευ δὲ τοῦ νόμου ταύτην μηδὲν ἰσχύειν ὅλως. ὥσπερ γὰρ τὸ κέντρον ξίφος μὲν τυγχάνει τὸν ὑπ᾽ αὐτοῦ κεντούμενον ἀνελεῖν δυνάμενον, ἄνευ δὲ τοῦ κατέχοντος ἢ καὶ χρατοῦντος αὐτὸ ἔσ: μὲν ὄργανον Θανάτου, ἐνεργεῖν δὲ οὐκ ἰσχύει, οὕτως ἡ ἁμαρτία τῇ ψυχῇ κέντρον ὑπῆρχε Θανάτου ἴσχυε δ᾽ ὅλως οὐδὲν, μηδέπω ταύτην τοῦ νόμου τρόπον τινὰ κρατήσαντος καὶ γνώσει ψηλαφήσαντος. ἵν οὖν τῆς ἁμαρτίας τὴν βλάξην ἐκφύγωμεν καὶ τοῦ τααρέχοντος αὐτῇ νόμου τὴν ἰσχὺν ἐκκλίνωμεν, συμβουλεύει μὴ τῷ νόμῳ, ἀλλὰ τῷ δεσπότῃ τοῦ νόμου προσφεύγειν καὶ σώξεσθαι. El γὰρ ἡ ἁμαρτία ἰσχυρὰ διὰ τοῦ νόμον, ἰσχυρότερος ὁ τὸν δεσπότην τοῦ νόμου λαξὼν πρὸς βοηθειαν ὡς ἡ ἁμαρτία [διὰ] τοῦ νόμου τὴν ψυχὴν δυναστεύσασα δίχα «dans ἀναβολῆς καὶ συμπαθείας ἀπέκτεινεν, οὕτως ἄνθρωπος διὰ τοῦ Χριστοῦ, ais ἦν νόμου δεσπότης ὀφθεὶς ἐπικρατέστερος, τὴν ἁμαρτίαν ἀνάλωσε. Μὴ γοῦν ὑπολαξῃς ὡς τὸν νόμον ὁ Παῦλος, ζῆν τινα κωλύων κατ᾽ αὐτὸν, ἀνήρηκεν, ἐπεὶ μηδέ τις ἀποσπάσας παιδαγωγοῦ μαθητὴν, καὶ τοῦτον διδασκάλῳ συνάψας εἰς μαθησιν, τοῦ σαιδαγωγοῦ τὸν τπτιόνον ἠκύρωσεν, ἀλλὰ μᾶλλον ἐσέμνυνεν, ὅτι dv αὐτοῦ τὸ κρεϊῖτῆον ὁ μανθάνων ἐκτήσατο οὕτω Παῦλος τσαιδαγωγὸν τὸν νόμον ἀνθρώποις τοῖς δέουσί «ore χρόνοις γενόμενον, ὠφελήσαντα τὸ κοινὸν καὶ τὴν φύσιν πυαιδεύσαντα, Χριστοῦ παρόντος ἐπὶ τῷ βελτιῶσαι καὶ xpsívlovos ἀξιῶσαι παιδείας τὸν ἄνθρωπον, τορεπόντως σχολάζειν καὶ μηκέτ᾽ ἐπιτάττειν λέγει τοῖς γένεσιν. Qs γὰρ σελήνη σὺν da'pois ἐν νυκτὶ χρησιμεύουσα οὐδὲ πάμπαν ἀπελαύνει τὴν ἐπικειμένην τῆς σκιᾶς ἀηδίαν οὔτε τέλεον συγχωρεῖ τὸν σκότον παχύνεσθαι, ἀλλ᾽ ἀμαυρότερον μὲν τὸν ἀέρα καθίσήησι, μετρίοις δὲ τοῦτον ἐκπραύνει Φωτίσμασιν, ἡλίου δ᾽ ἐξαίφνης Seppais ἀκτίνων βολαῖς ἐπικύψαντος, σχολάζει μὲν αὐτὴ καὶ màs ἀστέριος ἀποκρύπτλεται πόλος, ἐπιτηδείως τοὺς ἐν νυκτὶ τταραμυθησάμενος οὐ μὴν ἀναιροῦνται καὶ τὸν τῆς ὑπάρξεως λόγον ἀπολλύουσιν, ἀλλὰ μένουσι πταραχωροῦντες ἡλίῳ τῆς ἡμέρας τὸ κράτος, καὶ οὐδεὶς σλωτὴρ, οὐκ ἔμπορος, οὐχ ὁδίτης ἐν νυκτὶ πρὸς ἐργασίαν ἀσήρῴῳ καὶ σεληνιαίῳ φέγγει χρησάμενος, ἡλίου τιαρόντος, ἐκείνην λοιπὸν ζητεῖ τὴν αὐγὴν «xpós συνεργίαν, ἀλλ᾽ ὁρῶν ἀπληστον ἡλίου λαμπηδόνα συρσεύουσαν, αὐτῇ μόνῃ χαίρει καὶ τὴν «paz ἀσπάζεται οὕτως ἡ παλαιὰ τοῦ νόμου διαθήκη δίκην σελήνης μετὰ τῶν Προφητῶν ὡς ἀστέρων ἔφαινε τῷ βίῳ “σαραμυθουμένη τὴν ἀνθρωπίνην ζωὴν σκυθρωπάζουσαν ἐν ἀγνοίᾳ καὶ πολλῇ κατηφείᾳ, ὅτε δ᾽ ὁ ταμφαὴς ἐπέφανεν ἥλιος ὁ Χριστὸς τοῦ Θεοῦ τὸ δωδεκάκτινον τῶν ἀποστόλων στέφος περικείμενος, τότε καὶ νόμος ἐσίγησε : καὶ Προφῆται σχολάζουσι καὶ μόνη πραττει τὰ στάντα συμπληροῦσα τοῦ Σωτῆρος ἡ χάρις καὶ δεῖ ταύτῃ μόνῃ στοιχεῖν καὶ τὰ παλαιὰ μὴ ζητεῖν πρὸς ἀντίληψιν ἀρετῆς μένει γὰρ ἐκεῖνα λοιπὸν ἀνενέργητα καὶ τὴν Φύσιν ἔχει τῶν ἔργων σχολάζουσαν. Καὶ τὸ μεμνῆσθαι μὲν αὐτῶν ὡς ἀγαθῶν καὶ καλῶν καὶ Θέμις καὶ πρέπον καὶ λίαν ἀκόλουθον τὸ δὲ θέλειν ὑπὸ τὴν ἐκείνων ἡγεμονίαν εἶναι πάμπαν dGéGaiov καὶ σάμπαν ἀλόγιστον κἂν γάρ τις θελήσῃ ἐκείνοις πάλιν ἀκολουθεῖν, ἀλλ᾽ ἐκεῖνα τὴν τοιαύτην τῆς πράξεως διακονίαν ἀρνήσεται, ἅτε τῶν οἰκείων καμάτων σεπαυμένα.","t":"[The Christian (Macarius) answers the objection on “The law came in so that the trespass might abound” (3.34).] These things having been sufficiently said, it is right, fitting, and very consistent to go over with you that saying of the apostle spoken expressly about the law, where he says, “The law came in so that the trespass might abound”; and how sin is the sting of death, and how the law is the power of sin, the working of sins, I will now say. Nature bore much injustice in life, and it could never have received correction if the law had not been given, which justly punishes injustice. For the one who offended and practised unholy deeds was not answerable, since the law did not discern what was done nor convict the cause of the transgression. So the offence was light for those who sinned, since they had no rebuke from the laws; nor was the one who practised virtue conspicuous, since neither was the one who did evil answerable. And so it happened, things being carried along in this way, that the life of men, like a boat without a helmsman, was swallowed into the deep in the confusion of evils. For ignorance and lack of instruction about what was done produced a bitter storm of forgetfulness. So one who committed envy or the defilement of adultery, having no command not to do this in life, ventured on the worst evils as though they were good, since no one prevented the baseness of his deeds. Many, overstepping the usages of natural good order, became servants of raging wickedness; many, spitting out the innate understanding of goodness, boldly did whatever was unlawful — the law not yet governing human life, not yet compelling life to keep the order of the rational rule, and the rational being not yet able to take up the discernment of the better, being overpowered by the irrationality of the bodily passions, because of the thickness lying on its free will and because the race was still childish in mind. But when little by little, as if out of some smoke of wickedness, they looked up and saw the clear air of holiness, then the law appeared like a guide and one who leads by the hand, bringing and directing man into a bright life, showing the base and the good to those who see, and convicting the faults of hidden deeds. It struck wrongdoers vigorously, promised honour to those who acted justly, and allowed the blameless to live in freedom. When the law is present, the offender's wrong is great, as when light shines the shame is laid quite bare; but when the law is not present, the offender's wrong is nothing base. As the burglar's offence is not detected when there is no light and the darkness helps the one who does it, so, when the law shone round with the fine rays of the commandments, the offence of those who erred was great and manifest and needed much correction and punishment; but before the law appeared to prevent the doing of the worst things, the trespass went unexamined. What then followed from this? The commonwealth was being corrupted; a suffering like a great plague was wasting life; the community was carried along by a desire to do worse things, since no one prevented it, and by a hatred of doing better, since the man who lived accursedly was not punished; there was no account taken of the godly in life, and the deed of the offender went unaccused. On such irregularity of life there suddenly came the law, stern and fearsome together, examiner and accuser of what was done, teacher and at the same time sharpest reproof. It did not cleanse the charge already incurred, but magnified it and made it burdensome, forging against it the inexorable sword of punishment; and by punishing what had been done it hindered what was to come. Yet it did not pity in sympathy those who were caught, since the law is neither autocrat nor master, but steward and minister of the Master's will. So, when the law was present, the trespass reasonably abounded, because the sinner was not allowed to live after his offence but was punished without mercy or sympathy. And it came about that sin was the sting of death, or a deadly sting, stinging so that man should not live or exist, having received this power through the law, which forbids sinning and punishes the sinner at once by sentence. Therefore the apostle says very aptly and wisely that sin is the sting of death, but that without the law it has no strength at all. For as a goad is a blade able to kill the one goaded by it, but without someone holding or wielding it, it is an instrument of death and yet cannot act, so sin was the sting of death to the soul, but had no strength at all until the law had in a sense grasped it and felt it out by knowledge. So, that we may escape the harm of sin and avoid the strength of the law that supplies it, he advises us to flee not to the law but to the Master of the law, and be saved. For if sin is strong through the law, stronger is the one who has taken the Master of the law as his helper. As sin, having overpowered the soul through the law, killed it without any delay or sympathy, so man, through Christ, who appeared as Master of the law, became stronger and destroyed sin. Do not suppose, then, that Paul has abolished the law by forbidding anyone to live by it. For one who takes a pupil from his attendant and joins him to a teacher to learn does not annul the attendant's labour, but rather honours it, because through it the learner gained what is better. So Paul says that the law, which became an attendant (paidagōgos) to men at the times when it was needed, which benefited the community and trained nature, now that Christ is present to improve man and deem him worthy of a better education, fittingly rests and no longer gives commands to the nations. For as the moon with the stars, useful at night, neither altogether drives away the gloom of the shadow that lies over us nor lets the darkness grow wholly thick, but makes the air dimmer and softens it with moderate lights; but when the sun suddenly peeps over with the warm shafts of its rays, the moon rests and the whole starry vault hides itself, having comforted suitably those who were in the night; yet they are not destroyed nor lose the principle of their existence, but remain, yielding the rule of the day to the sun; and no sailor, no merchant, no traveller who used the light of stars and moon for his work at night still seeks that light for help when the sun is present, but seeing the sun's insatiable brightness blazing, he rejoices in it alone and welcomes his work — so the old covenant of the law, like the moon, with the prophets as stars, shone on life, comforting human life gloomy in ignorance and great dejection. But when the all-luminous Sun, the Christ of God, appeared, wearing the twelve-rayed crown of the apostles, then the law fell silent and the prophets rest, and the grace of the Saviour alone does everything, fulfilling all. We must keep in step with it alone and not seek the old things to gain virtue; for they remain from now on inactive, and the nature of their works is at rest. To remember them as good and noble is right, fitting, and very consistent; but to wish to be under their government is altogether unsound and altogether irrational. For even if someone wishes to follow them again, they will refuse such service in action, since they have ceased from their labours.","f":"Macarius Magnes, <i>Apocr.</i> 3.41 (Blondel, 141–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-41)."},"macarius-magnes-apocriticus/3.42":{"o":"Ἐπὶ aAeio lo» γοῦν ταύτην σοι τοῦ κεφαλαίου τὴν «xeüciw γυμνάσαντες, λοιπὸν τὴν ἑξῆς ἐροῦμεν, εἴ σοι φιλον, «xs ὁ Παῦλος τῶν μὲν εἰδωλοθύτων ἐσθίειν ἐκώλυσε, τὸ δ᾽ ἐν μακέλλῳ πσωλούμενον AauGdvew οὐ κωλύει, καίπερ Ἑλλήνων ὡς ἐπὶ τὸ πλεῖστον τῶν μακελλευόντων τότε γνωριζομένων. ὅρα γοῦν ἐντεῦθεν τοῦ σοφοῦ τὴν ἀκρίξειαν, ὡς [τὴν] δίαιταν τῆς ζωῆς ἀσφαλίζεται καὶ τῶν θυομένων τοῖς δαίμοσιν ἀπτεσθαι τοὺς εὐσεβεῖς ἐκώλυε, τῶν δ᾽ ἐν μακέλλῳ ἀνεξετάσήως «τωλουμένων ἐσθίειν τοῖς γνωρίμοις ἐπέτρεπεν᾽ ἐπειδὴ “πολλὴ καὶ διάφορος πανταχοῦ γῆς γινομένη τότε τῶν τετραπόδων ἡ σφαγή. ἡ μὲν γὰρ τοῖς ἀερίοις ἐγίνετο πνεύμασιν, ἄλλη τοῖς ἐγγείοις, καὶ τοῖς xaταχθονίοις ἕτερα κατεθύετο ἡ γὰρ «Adyn λαξοῦσα τὸν ὄφιν ὑπηρέτην ἀπατηλὸν καὶ πολὺ τὸ μέλος ἐσύριξε, γῆν, SdAavlay, dépa καὶ τὰ καταχθόνια φθοροποιοῖς ἴυλξι κηλοῦσα5 καὶ δαμάξουσα. Πνεύματα γοῦν ἀφανῆ [κατὰ] τὸν ἀέρα πετόμενα, ἃ σσετομένους ὄφεις Ἡσαΐας \"ἐθρύλλησε, uw nv ἀπήτει Svσίας λευκὰς καὶ διαφανεῖς, ἅτε λαμπροῦ τοῦ ἀέρος καὶ exeQurriapévou μέχρι τῆς ἐπιφανείας τῶν κάτω τυγχάνοντος ἄλλοι δέ τινες ἐπιχθόνιοι δαίμονες τρτραπόδων ἐζήτουν els θυσίας ἀγέλας μελαγχρόων καὶ Φαιῶν, ἐπεὶ μέλαινα κατὰ Φύσιν ἡ γῆ καὶ καταστήυγνος, ἐπὶ βωμῶν δ᾽ ἐκέλευον τὰς 9vaías αὐτῶν ὑψηλῶν κατασφατίτεσθαι ἄλλοι δὲ ὑποχθόνιοι ἐν βόθροις καταθύεσθαι μέλανα καὶ αὐτοὶ παρεκελεύοντο θύματα καὶ συνθαπτεσθαι τῶν σφαζομένων παρ’ αὐτὰ τὰ λείψανα.\" ἕτερα δ᾽ ἐναλίων ἀπατηλὰ Φάσματα θυσίας ἀπήτει ττηνῶν μελάνων ζώων, τὰ δ᾽ ἐκέλευε κατὰ θαλαττης ἀφίεσθαι, ἐπεὶ μελαίνα καὶ κινουμένη συνεχῶς ἡ θάλασσα. Οὕτως οὖν τῆς κακίας διὰ τῶν λογικῶν τὴν ἄλογον κα-- τακοπτούσης Quai, τετραπόδων τε καὶ σ͵τηνῶν οὕτω βοσκομένης τὸ aMitos ἐλεεινῶς, εἰκότως ὁ ἀπόστολος ἐφάπτεσθαι τῶν τοιῶνδε τοὺς τοιστοὺς ἐκώλυεν. Ἐξεσίι δέ σοι ταῦτα ἐκ Τῆς ἐκ λογίων φιλοσοφίας πιστώσασθαι, καὶ τῶν θυομένων ἀκριβῶς μαθεῖν τὴν ἀφήγησιν, ἀναγνόντι σερὶ Svaías τὸν xpncuv τοῦ ἀπόλλωνος, ὃν ὁ Πορφύριος ὥσπερ ὀγκυλλόμενος ἐν ἀπορρήτῳ τοῖς οἰκείοις τυαρέδωκε, μεθ’ ὅρκον Φρικώδους, ὡς αὐτὸς ἐδοκέμαζε, διαστελλόμενος μὴ πολλοῖς ταῦτα φράζειν ἀνέδην ἔσται γάρ σοι καταφανὲς τῆς καινοτέρας ταύτης συμφορᾶς τὸ τραγῴδημα, ὡς ἀλληνάλλως τὴν τῶν ἀνθρώπων γενεὰν οἷα ποίμνην ἀποίμαντον αἱ τῶν ὀλεθρίων πυνευμάτων ἐπιξουλαὶ, καθάπερ ἐξ ἐρήμου λύκων ἀγρίων ἔφοδος, ἐσπαάραττον ἀφειδῶς. Οὐκ ἦν ἀναπνεῦσαι, οὐδ᾽ ἡσυχάσαι τινὰ, ἀλλ᾽ ὥσπερ ὑπὸ σκηπτοῦ ἢ κεραυνίου βολῆς ἀπ’ ἄχρων εἰς ἄκρα τὸ τᾶν συνελαύνεσθαι᾽ θαλατταν ἐπέρα τις, θυσίαν ἐπέλυε κατὰ γῆν ὥδευεν, ἔθυε «τὰ» τετράποδα ἄντρον ὥρυττεν ἢ χέρσον διέσκαπτε, Süpa τοῖς καταχθονίοις ἔξαλλε καὶ κατέφερε πολλοὶ δὲ καὶ τὸν οἰκεῖον Θάνατον ὥσπερ ἐξωνούμενοι ἐκ τῶν ὁμοφύλων ζῶντας ἔτι κατώρυτΐίον. Δμίστρα γοῦν ἡ γυνὴ Ξέρξου τοῦ βασιλέως δὶς ἑπτὰ παῖδας ἐτησίους ὑπὲρ ἑαυτῆς ζῶντας εἰς ἄδην ἔπεμπε καλύπτλουσα χώματι, τοὺς χθονίους ἱλασκομένη δαίμονας. Σκόλοπες πανταχοῦ καὶ κέντρα καὶ παγίδες τὸν κόσμον ἐπεπληρώκεσαν᾽ οὐκ ἀὴρ, οὐ γῆ, οὐ νῆσος, οὐ Θάλασσα τῶν éniGovAGy ἄκαιρος, ζώνη δ᾽ ἐδώκει τὴν οἱκουμένην ἀπάτης, ἀγνοίας ἐφήπλωτο ζοφερὸν καταπέτασμα, καὶ ζῆν εὐμαρῶς οὐκ ἦν ἐν ἀδείᾳ τὸν ἄνθρωπον ὕποπτος ἦν ὁ βίος, ὕπουλος ἡ καταστίασις, αὐτὸ τῆς συντυχίας τὸ πρᾶγμα τεθόλωτο. Ἐπειδὴ γοῦν μεστὸν ἦν ἀταξίας τοῦ κόσμου τὸ χωρίον, καὶ τὸ πυὐλεῖστον τῆς ζωῆς ἀνέκειτο δαίμοσι, παραγγέλλει τοῖς ἐθέλουσι βίον εὐαγέσερον τὴν τῶν δαιμόνων μυσαττίεσθαι τράπεζαν, μη τως διὰ τῆς κοινωνίας τὸ τῆς ψυχῆς ἦθος κατὰ βραχὺ διαφθείρωσι πάλιν δ᾽ ἀποθλέπων ὡς ἀμήχανόν τινα συμπεπλεγμένον σαρκὶ τὴν σωματικὴν ἀποτρέπεσθαι δίαιταν, οἰκονομικῶς ἐπιτρέmet καὶ συμβουλεύει σεμνῶς χοινὴν τὴν [τοῦ] μακέλλου 1; ἀγορὰν ὑπάρχουσαν περιέπειν κἀξ αὐτοῦ λαμβάνειν ὀψώνια. ἀθορύξητον γὰρ τὸ πρᾶγμα καὶ τὸν τῆς περιεργίας μῶμον οὐ κεκτημένον, ἅτε κοινῆς ὑπάρχοντας καὶ δημοσίας διαίτης διακόνους τοὺς τὴν τοῦ μακέλλου πρᾶξιν ἀνειληφότας ἱερόδουλοι δέ τινες ἀφωρισμένοι καὶ ἔκκριτοι, μυστηρίῳ τινὶ τοῖς ξοάνοις σπένδοντες καὶ Θύοντες μετά τινος γοητείας μυσττικῆς, ὧν ἀπέχεσθαι κελεύει καὶ μὴ σροσψαύειν ὅλως 15. ἀναιρεῖ δὲ καὶ τῆς ἑλληνικῆς γνώμης τὸν ἀπαίδευτον ὅρον καὶ τεμαχίζει} , ον. vin, τὸ δόγμα καὶ τὴν ψῆφον ἀκυροῖ Φάσκων᾽ «* Οὐδὲν εἴδωλον ἐν κόσμῳ.» Ἑλληνες γὰρ εἰδώλων ὀνομασίαν εὗρον, ὡς Θεῶν ἐξεῦρεν ὀνομασίαν ὁ ἔφις ἡ δὲ γνώμη τῆς ἀληθείας τοιαύτην ψῆφον ὅλως οὐ δογματίζει. ἀδύνατον γοῦν ἐν κόσμῳ σωθῆναι τοῦ εἰδώλου τὸν λόγον ἢ τὸν Üpov: ἡ γὰρ τῶν ξοάνων κατασκευὴ εὐλόγως ξόανα, οὐ μὴν εἴδωλα λέγεται ταῦτ᾽ ἐκ χρυσοῦ καὶ ἀργύρου καὶ χαλκοῦ καὶ σιδήρου exAaTlópcva μορφώματα ἀργύριον καὶ χρυσίον, οὐ μήν ἐστιν εἴδωλα, καὶ τὰ νεκρὰ δὲ τῶν ζώων σώματα νεκρὰ σώματα, οὐκ εἴδωλα τυγχάνει ψυχαὶ δ᾽ ἀπὸ σωμάτων λυθεῖσαι ψυχαὶ δικαίως, οὐ μήν εἰσιν εἴδωλα ἀλλὰ καὶ τῶν λεγομένων ἡρώων τὰ ἀπεικονίσματα εἰκόνες μέν εἰσιν, εἴδωλα δ᾽ οὐχ ὑπάρχουσι τὰ δ᾽ ἀπὸ τῶν χρωμάτων ἐν τοῖς τοίναξι συνήθω: γραφόμενα γραφὴ σωμάτων ἐσῆὶν, εἴδωλα δ᾽ οὐδαμῶς τά τε [φάσματα] λεγόμενα τῶν ὀπτασιῶν φαντάσματα καὶ σκιαὶ τῶν ὕπνων εἰσὶν, εἴδωλα δ᾽ οὔκ da iv, ὡς ἐπαληθεύειν τὸν μέγαν ἀπόστολον φάσκοντα «Οὐδὲν εἴδωλον ἐν κόσμῳ.» El μή τί γέ τις μανεὶς τὰ στοιχεῖα καλεῖν ἐθελήσειεν εἴδωλα, ἀλλ᾽ αὐτόθεν ἐλέγχεται. Τὸ γὰρ αῦρ τε καὶ ὕδωρ ἀηρῦ τε καὶ γῆ οὐχ ὑπάρχουσιν εἴδωλα, ἀλλὰ πῦρ, ἀὴρ, ἔνδίτως γῆ, ὕδωρ. Τίνι γοῦν οἱ ποροὔχοντες τῶν εἰδώλων θύουσι; δαιμονίοις, οὐκ εἰδώλοις καὶ κοινωνοὺς οὐ θέλει τῶν δαιμονίων εἶναι τοὺς κοινωνοὺς τοῦ Χριστοῦ. Ol δ᾽ ἐν μακελλείῳ τὰ ὄψα πιπράσκοντες οὐ δαίμοσιν, ἀλλὰ τῇ κοινῇ ζωῇ μαγειρεύουσι, τέλος οὐ γοητείαν ἀλλὰ κέρδος τιθέμενοι, ὅπερ οὐ λυμαίνεται οὐδὲ φθείρει τὸν ᾿ἐσθίονταἍ. ἔσο καὶ ταύτην λεπτῶς τὴν ἀντιλογίαν ἐκμαθὼν τῆς προτάσεως. ἡ.","t":"[The Christian (Macarius) answers the objection on food sacrificed to idols (3.35).] Having exercised you at some length in this question of the heading, we will next speak, if you like, of how Paul forbade eating food sacrificed to idols but does not forbid taking what is sold in the meat market, though those who kept the meat stalls at that time were known to be for the most part Greeks. See from this the wise man's exactness: how he makes the daily life safe, forbidding the godly to touch what was sacrificed to demons, yet allowing his followers to eat what was sold in the meat market without inquiry. For at that time the slaughter of four-footed beasts was great and varied everywhere on earth: one kind was made to the spirits of the air, another to those on earth, and other victims were sacrificed to those under the earth. For error, taking the serpent as its deceitful servant, piped a long song, charming and subduing earth, sea, air, and the regions under the earth with destructive spells. The invisible spirits that fly in the air, which Isaiah spoke of as flying serpents, demanded white and transparent sacrifices, since the air is bright and filled with light down to the surface of things below. Certain other demons of the earth sought herds of black and dusky four-footed beasts for their sacrifices, since the earth is by nature black and gloomy, and they ordered their sacrifices to be slaughtered on high altars. Others, under the earth, likewise bade black victims be sacrificed to them in pits, and the remains of what was slaughtered be buried with them on the spot. Other deceitful phantoms of the sea demanded sacrifices of black winged creatures, and ordered them to be released into the sea, since the sea is black and constantly moving. So, since wickedness was thus butchering irrational nature through rational beings, and the multitude of four-footed beasts and birds was being consumed so pitiably, the apostle rightly forbade the faithful to touch such things. You may confirm these things from the Philosophy from Oracles and learn the account of the sacrifices exactly, by reading the oracle of Apollo concerning sacrifice, which Porphyry, as though puffed up with pride, handed down in secret to his own followers, binding them with a dreadful oath, as he thought, not to tell these things freely to many. For the tragedy of this novel calamity will be plain to you: how the plots of destroying spirits, like an attack of wild wolves from the desert, tore the race of men in various ways without mercy, like a flock without a shepherd. One could not breathe or rest; everything from one end to the other was driven together as if by a thunderbolt or lightning stroke. If a man crossed the sea, he offered a sacrifice; if he travelled by land, he sacrificed four-footed beasts; if he dug a cave or broke up dry ground, he threw down offerings to those under the earth; and many, as though buying off their own death, buried alive men of their own race. So Amestris, the wife of King Xerxes, sent twice seven children alive to Hades on her own behalf each year, covering them with earth, to propitiate the demons under the earth. Stakes, goads, and snares had filled the world everywhere; no air, no land, no island, no sea was free of their plots; a belt of deceit had bound the world, a gloomy veil of ignorance was spread over it, and a man could not live easily in safety. Life was suspect, conditions were festering, the very business of meeting with others was troubled. Since, then, the whole region of the world was full of disorder, and most of life was dedicated to demons, he commands those who wish for a purer life to loathe the table of demons, lest by fellowship with them they should little by little corrupt the character of their soul. But again, seeing that it is impossible for anyone bound up with flesh to turn away from bodily food, he gives permission by way of dispensation and solemnly advises them to make use of the common market of the meat stalls and take their provisions from it. For the matter causes no trouble and carries no blame for meddling, since those who had taken up the business of the meat market were servants of the common and public food supply. But there were certain temple servants, set apart and chosen, who poured libations and sacrificed to the images in some mystery with a kind of mystical sorcery; from these he bids them abstain and not touch them at all. He also destroys the uneducated definition of Greek belief, cuts the doctrine to pieces, and annuls its verdict, saying, “An idol is nothing in the world.” For the Greeks invented the name of idols, as the serpent invented the name of gods; but the judgment of truth lays down no such verdict at all. So it is impossible for the notion or definition of an idol to be kept in the world. For what is made as carved images is rightly called carved images, not idols; the shapes moulded of gold, silver, bronze, and iron are silver and gold, but not idols; the dead bodies of living creatures are dead bodies, not idols; souls released from bodies are rightly souls, not idols; even the likenesses of those called heroes are images, not idols; what is painted in colours on panels in the usual way is a painting of bodies, but not idols at all; and what are called the appearances of visions are phantoms and shadows of sleep, but not idols — so that the great apostle speaks the truth in saying, “An idol is nothing in the world.” Unless indeed someone in madness should wish to call the elements idols; but he is refuted at once, for fire and water, air and earth are not idols, but properly fire, air, earth, and water. To what, then, do those who honour idols sacrifice? To demons, not to idols; and he does not wish those who are partners of Christ to be partners of demons. But those who sell food in the meat market cook not for demons but for the common life, setting as their goal not sorcery but profit, which neither harms nor corrupts the one who eats. Let this, then, be learned carefully as the answer to this proposition too.","f":"Macarius Magnes, <i>Apocr.</i> 3.42 (Blondel, 145–148; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-42)."},"macarius-magnes-apocriticus/3.43":{"o":"Ἐντεῦθεν δὲ τὴν ἑξῆς λεπτοτέρως ἐπάκουσον, ἔνθα περὶ τῆς παρθενίας πολλὰ λέγων ὁ Παῦλος τέλος τοὺς ἀπεχομένους μυκτηρίζει τῶν γάμων, xexavμένους αὐτοὺς λέγων καὶ ἐπιξημέους καὶ τοῦ συνειδότος τὸν λόγον οὐ σώζον-- τας, λοιμοὺς δέ τινας ἐπ’ ἐσχάτου τῶν ἡμερῶν φανέντας, καὶ φθορὰν ἄπειρον τῷ κόσμῳ wapticdyovtas. ἐξ ὑπαρχῆς οὖν τοῦ κεφαλαίου σοι τὴν λύσιν ποιήσομαι. Ἐωθε γὰρ πολλὴν ἡ τῶν λέξεων ἔμφασις ἔχειν περιπέτειαν καὶ τὸν λόγον ἀσαφῆ ἐκ τῶν ἀντιστρόφων, ὅταν Ti τῶν κατὰ περιτροπὴν ἐν ταῖς ἀποστολικαῖς φωναῖς ἀναγινώσκηται. ἔστι γὰρ ὅτε καὶ ξένοις τροσχρώμενος ἤθεσιν ὁ μακάριος Παῦλος σκοτεινὸν ποιεῖ τὸν λόγον καὶ ἀσαφῆ, ὡς ὅταν λέγῃ «'ἄρα οὖν ὃν Θέλει ἐλεεῖ καὶ ὃν θέλει σκληρύνει » ἀλλ’ οὐ γὰρ ὁ ἀπόστολος δοξάσας τοῦτ᾽ ἐλάλησεν ὡς τινὰς μὲν ὑπὸ Θεοῦ ἐλεεῖσθαι, τινὰς δ᾽ οὐκ ἐλεεῖσθαι ἀλλ᾽ ἀποσκληρύνεσθαι, ἀλλ᾽ οὕτως εἶχε περὶ Θεοῦ, ὡς exdvτας ἐλεεῖσθαι ὑπ’ αὐτοῦ καὶ σώξεσθαι, λέγων «^s πάντας ἀνθρώπους θέλει σωθῆναι.» Καὶ ὧδε οὖν λέγων «“Περὶ δὲ τῶν παρθένων ἐπιταγὴν Κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος,» οὐ ardvu δοκεῖ σαφῶς λέγειν λέγει πῶς yàp ὁ Χριστὸν ἔχων ἐν ἑαυτῷ λαλοῦντα καὶ μοχθηρὸν διδασκάλῳ ψευδομένῳ προσέχειν ἣ λέγων ἀληθῆ καὶ περὶ τῆς σαρθενίας ἐν αὐτῷ Χριστὸς ἐλάλει καὶ δοκεῖ δι᾽ αἰτίαν τινὰ φάσκειν « Περὶ δὲ τῶν σαρθένων ἐπιταγὴν Κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι,» ἐπιταγὴν δ᾽ οὐκ ἔχω. Ἐπειδὴ τὸ τῆς παρθενίας δόγμα δυσκατόρθωτον ἐν βίῳ καὶ δυσπόριστον ἐπηρεαζόμενον Quaixois τοῦ σώματος πάθεσι, καὶ ταχέως ὑπὸ τῶν αἰσθήσεων ἐπιβουλευόμενον σύντομον ἁλώσεως λαμβάνει διαβολὴν, καὶ ταχινὸν τὸ τῶν ψόγων περιβάλλεται νέφος πολέμῳ τῆς ἡδονῆς ῥᾷον καταπονούμενον, ἐπειδὴ γοῦν τῆς πρώτης μέν ἐστιν ἀρετῆς καὶ ἀσκήσεως, ἐσχάτης δὲ κακοπαθείας καὶ πόνων ἐγκρατείας τηρῆσαι σαρθενίαν καὶ φυλάξαι τὸ καύχημα, λέγει : «Ἀἰπιταγὴν Κυρίου οὐκ ἔχω.» Πᾶν γὰρ ἐπιτατίων διὰ τοῦ Παυλοῦ Χριστὸς τοῦτ᾽ οὐκ ἐπιτατίει, ἵνα μὴ δόξῃ ὥσπερ ἀνάγκην ἐπάγειν τοῖς παρθενεύειν ἐθέλουσιν, μή ποτέ τις πεσὼν ἐν παρθενίᾳ τὸν Χριστὸν αἰτιάσηται ὡς τροτρεψάμενον ἣ καὶ ἀναγκάσαντα παρθενίαν ἀσπαάξεσθαι. ὅθεν δίχα τούτου τυάντ’ ἐπιτατίει Παῦλος Χρισ)ὸν ἔχων λαλοῦντα οἷον κλέπτει τις, ἐπιτατίει μὴ κλέπτειν εὐκατόρθωτον γὰρ τοῦτο καὶ ἀκάματον ἀρκεῖσθαι τοῖς ἰδίοις καὶ τῶν ἀλλοτρίων κτημάτων ἀπέχεσθαι. ὁμοίως ἐπιτάτει μὴ μοιχεύειν οὐ καματηρὸν γάρ τινι τὴν χρῆσιν ἐν τῇ γαμετῇ τοῦ σώματος ἔχοντι σωφρονεῖν καὶ μὴ xpalveiw τὸν γάμον τοῦ σλησίον. ἐᾷ πιτατῖει σάλιν ὅλως μὴ μεθύσκεσθαι δυνατὸν γὰρ τοῦτο δίψους ἕνεκεν αὐτάρκους μεταλαμβάνειν οἴνου καὶ μὴ τίνειν ἀπλησήως μηδὲ κωμάζειν ἀπρεπῶς μηδὲ βαρούμενον βαστακτῶς ἀποΦέρεσθαι τὸν exp τῆς μέθης εὐκινήτως τρέχοντα. Αὖθις ἐπιτάττει χορηγεῖν τῷ μὴ ἔχοντι τὸν ἔχοντα ἀνενδοιασίως οὐ Φορτικὸν γὰρ καὶ τοῦτο, ἀλλ᾽ οὐδ᾽ αὐχμηρὸν καὶ τραχὺ, ἐξ ὧν τις ἔχει ὀλίγα διδόναι τῷ μὴ ἔχοντι ὁ μὲν γὰρ Φιλότιμος ὀφθεὶς ἐν εὐποίαις πολὺς καὶ ἐνάρετος, ὁ δ᾽ ἐν exevía καρτερῶν ἐκ τῶν πόνων σήέφεται. Ταῦτ᾽ ἐπιταττει καὶ τὰ τούτοις ὅμοια ψιθυρίζειν χωλύει, ἐπιτάττει μὴ ψάλλειν ἄσεμνα καὶ ἀχόλαστα, ἐπιταττει τὴν δίαιταν, βρῶσιν, πόσιν, τυρόοδον ποιεῖν εἰς δόξαν Χριστοῦ, ἐπιταττει τῆς κακίας ἐκμοχλεύειν τὰ «xdÜn καὶ τὴν ἀρετὴν ἀσχήσει θεμελιοῦν ἐρείσματι σώφρονι, λόγων ἀμούσων μελέτην ἐπιταάττει μὴ ζηλοῦν μηδ’ ἀσμενίζειν θέασον ἀπαιδευσίας ποτέ, ἐπιταττει τὴν ἄνω μονὴν πολυπραγμονεῖν. Παντα τοῖς eic: δίχα τῆς παρθενίας τὰ σεμνὰ κατορθώματα ἐπιτάτίει ποιεῖν καὶ πράττειν καὶ μελετᾶν, καὶ τὸν μὴ πειθόμενον ἔξω τῶν οὐρανίων ἐκβάλλει σεριξόλων, ἅτε τὰ δυνατὰ ποιεῖν μὴ καταδεξάμενον περὶ παρθεvías δὲ ἐπιταγὴν πτιαρὰ Κυρίον λέγει μὴ παρειληφέναι, δι᾽ ἃς προείπομεν αἰτίας καὶ ἀφορμάς. Φειδόμενος γὰρ τῶν ἀνθρώπων ὁ Κύριος τὸ σφόδρα καματηρὸν οὐχ ἐπιταττει ποιεῖν τινι οὐ μὴν, εἴ γέ τις βούλοιτο τὴν ἄκραν ἐν βίῳ κατορθοῦν πολιτείαν, κωλύων ἀνατρέπει, ἀλλὰ συμβουλεύει καὶ τιμᾷ τὴν προαίρεσιν λέγων «Περὶ δὲ τῶν παρθένων ἐπιταγὴν Κυρίου οὐκ ἔχω γνώμην δὲ δίδωμι ὡς ἠλεημένος. » ὁρᾷς τοῦ σοφοῦ τὴν πολλὴν λογιότητα; ὁρᾷς παίδευσιν; ὁρᾷς ἐλευθέριον σύνεσιν; ὁρᾷς τῆς εὐσεθείας τροσήάτην ἀχριβῆ, λέγοντα «Χρισήὸς [οὐκ] ἐξ ἀνάγκης οὐδ᾽ ἐξ ἐπιταγῆς τινα πιαρθενεύειν βούλεται, ἀλλ’ ἐξ ἐκουσιότητος, οὐκ ἐκ νομοθεσίας, τοῦ γὰρ τοιούτου πράγματος μετέωρον ὄντως καὶ πρῶτον τὸ κατόρθωμα, ὑπέροπλον δὲ τῆς ἀνδρείας dal τὸ σεμνολόγημα, ὅθεν οὐκ ἐξ ἐπιταγῆς, ἵνα μὴ δουλοπρεπὲς, ἀλλ᾽ ἐκ προαιρέceus[,iv'] ἔνδοξον καὶ λαμπρὸν ὀφθῇ καὶ ἐπίσημον.» Ó γοῦν τιμῆς ἕνεκεν οὐκ ἐπιταττει Παῦλος, ἀλλὰ τῇ προαιρέσει τὴν ἐξουσίαν τηρεῖ, τοῦτο μὴ δόξῃς εἶναι Φαῦλον καὶ ἀξέξαιον !, λέγων « El παρθενεύει τις μὴ ἐπιταττόμενος, ἔργον ἐπιτηδεύει οὐκ εὐαγὲς οὐδ᾽ ὅσιον » μᾶλλον γὰρ ὑπὲρ ἄνθρωπον, ὅταν πρῶτον κόσμον καλλωπίσας3 τῆς ἀρετῆς, exMoy τοῦ δέοντος δόξῃ λαμπρύνεται. Τὸ γὰρ ἐξ ἐπιταγῆς ἐν βίῳ γιγνόμενον ἔχει μὲν ἔπαινον, οὐ μὴν ἀξιοφανῆ, ἐκ apocἸάγματος ὅταν τὸ καλόν τις ποιήσῃ, ([ἐκ] γὰρ τοῦ ππροστάγματος ἡ σπουδὴ καταφανὴς ὑπάρχει τοῦ κελεύοντος)\" τὸ δὲ μὴ περιμένον τὴν γνώμην τοῦ δεσπόξοντος, ἄνευ δὲ τοροτροπῆς ἑκουσίως γιγνόμενον, ἀσύγκριτον τῆς δόξης λαμβάνει τὸ ἐγκώμιον. Διὰ τοῦθ᾽ ὁ Παῦλος ὑπερνεφὲς καὶ λίαν ὑψηλὸν τῆς τιαρθενίας βλέπων τὸ κατόρθωμα, οὐκ ἐτόλμησεν εἴσω τῆς ἐπιταγῆς τοῦτο Selva τὸ πρᾶγμα, ἀλλ᾽ ἐλεύθερον εἴασεν, ἀδέσποτον αὐτὸ ἐν τῇ ἰδίᾳ προαιρέσει τάξας τοῦ κατopÜoUvros: μόνῃ δὲ ταπεινότερον παραψελλίζει τῇ γνώμη, λέγων «Οὐκ ἐπιτατίω, οὐ γὰρ ἐκελεύσθην, γνώμην δὲ δίδωμι, ὡς ἠλεημένος. » ὁρᾷς πῶς ᾿ ἑαυτὸν, τὴν ἀξίαν τῆς παρθενίας ἰδὼν, ἐταπείνωσεν; οὐ λέγει ὡς Παῦλος κλητὸς ἀπόστολος, ἀλλ’ ὡς ἡλεημένος, ταπεινοῴρονεῖ καταπλαγεὶς τὸν ὄγκον τῆς ἀρετῆς, σιγᾷ τὴν ἀποστολὴν καὶ βοᾷ τὴν συμπαθειαν, δι᾽ ἧς ἠλεήθη καὶ τῷ Χρισήῷ σύνεστι, λέγων «Οἶδα τίς ἤμην, καὶ τίς εἰμι, καὶ τίς ἡ σαρθενíα. ἀγγέλων doll τοῦτο καὶ τῶν ἀρχαγγέλων τὸ πλεονέκτημα ἀγγέλους δὲ διδάσκειν ἐπιταγὴν οὐκ ἔχω ὡς οὖν ἠλεημένος, οὐχ ὡς ἀπόστολος καὶ τοῖς ἀγγῶλοις λαλῶ. ἄγγελοι γὰρ οἱ παρθένοι exap ἐμοὶ κριτῇ γεγόνασιν ὅθεν οὐ διδάσκω, ἀλλ᾽ οὐδ’ ἐπιτατίω, ἀμυδρὰν δὲ γνώμην αὐτοῖς τοααρατραυλίζω, ὡς πένης ὧν καὶ σ͵Ἱωχὸς, ὅμως ἠλεημένος. » Ἐπειδὴ γοῦν τοῦ τοσούτου πράγματος τὸ ἐπάγγελμα τινες δόγμα τῶν κεκαυμένων αἱρέσεων ἤμελλον ὑποκρίνεσθαι καὶ διὰ τῆς ππαρθενίας ἐν κόσμῳ σεμνύνεσθαι, ἐκεῖνό σου μαθέντες ἢ καὶ τσαρακούσαντες τυχὸν οἱ τῶν αἱρέσεων, ὡς τὸν μακάριον Φόρτον τῆς σωτηρίου γενέσεως παρθενία τπροῆχε σεμνῶς ὑπηρετήσασα καὶ τὸν κοινὸν ἀρωγὸν τῆς οἰκουμένης ἐξλασίησεν, ὅπως οὖν ἐκ τοῦ κωλύειν γαμεῖν ἣ γαμίσκεσθαι πολλοὺς τῶν εὐχερῶν ἐπὶ τὴν οἰκείαν βδελυρίαν εὐχερῶς συναρπάσωσιν, ὡς εἰσηγηταὶ κορυφαίου καὶ ππολλοῦ πολιτεύματος, τούτου χάριν ἐξεῦρον καὶ βρωμάτων ἀποχὴν, δι’ ὧν φανητιῶντες τὴν σλάνην εἰργάσαντο, τὸ καλὸν ἐν κακῷ δόγματι διαφθείραντες. ὡς γὰρ οἱ τοῦ χρυσοῦ τὰ κάλλος π᾿αραχαραττειν τολμήσαντες, τὴν εἰκόνα τοῦ βασιλέως λαθραίως ἐγγράφουσιν ἐπὶ τῷ διὰ τῆς εἰκόνος νόμισμα κληθῆναι τὸ κλοπῇ χαραττομενον, καὶ ὥσπερ τὰ κίδδηλα ἵν᾽ εἴπω δηνάρια τῷ χρυσῷ βαπτόμενα τὴν μὲν ἐπιφάνειαν λαμπρὰν ἔχει καὶ διαυγῆ, τὴν δ᾽ ὑπόστασιν ἄτιμον ὕλην καὶ ἐπιζήμιον, οὕτως οἱ κεκαυμένοι τῶν αἱρέσεων ἔξαρχοι τὸ σεμνὸν τῆς σαρθενίας κλέος καὶ ἀοίδιμον. εἰς τὴν ἰδίαν τῆς κακίας δόξαν μεταστηήσαντες τρόπον τινὰ τὸ πρῶτον τῆς πολιτείας κάλλος σαρεχάραξαν᾽ τῷ τῆς xaxodoξίας νόμῳ τοῦτο διασκύλαντες, μαργαρίτην ὀδωδότι τραχήλῳ συνάψαντες καὶ τὴν καθαρὰν τῆς ἁγνείας οὐσίαν κατακερματίζοντες κιδδηλεύουσι, τὴν σφῶν ἀλογίαν ταῖς βαφαῖς ὡραΐξοντες. Ταύτην γοῦν τὴν μοχθηρίαν τῶν φαυλοτάτων τρόπων πρὸ πολλοῦ μαθὼν ὁ μακάριος Παῦλος εἶπεν «᾽λναστησονταί τινες κεκαυτηριασμένοι τὴν ἰδίαν συνείδησιν.» ἀνίστασθαι δ᾽ αὐτοὺς λέγει ἐν πολλῷ τῆς ἐνέδρας καθημένους τῷ λόχῳ, μεμυκότας τὸ πρῶτον, καὶ δεινὸν ἐπ’ ἐσχάτου καὶ πυυρῶδες ἐμόλέπον- , τας, κεκαυτηριασμένους, μορφὴν εὐσεξοῦς καυτῆρος πρὸς ἀπάτην ἔχοντας, κεκαυμένους, οὗς ἡ δρόσος τοῦ Ἁγίου Πνεύματος οὐκ ἐπίανεν, οὖς ἡ χάρις τοῦ βαπτῆίσματος τῶν ἐγκλημάτων οὐκ ἔλυσεν, οὗς ἡ φΦλόγωσις τῆς Χαλδαϊχῆς καμίνου κατέπρησεν, οὗς ἡ Φλογίνη ῥομφαία ἡ στρεφομένη κατέκαυσεν εἰκῆ ῥητορεύουσι καὶ μάτην σοφίζονται τὴν κτίσιν ὑξρίζοντες καὶ τὰ κτίσματα τοῦ Θεοῦ διαβάλλοντες, τὰ γενόμενα μὲν εἰς ἀπόλαυσιν καὶ τροφὴν, οὐκ εἰς ὕξριν καὶ κόρον καὶ ζωῆς ἀταξίαν, ἀλλ᾽ els εὐχαριστίαν τοῖς σιιστοῖ; καὶ μετάληψιν. Τοιοῦτοι δὲ Μανιχαίων axaides ἐξεφοίτησαν᾽ τοιαύτας αἱρέσεις ἡ τῶν Πισσιδέων ἔχει καὶ τῶν ἰσαύρων χώρα, Κιλικία τε καὶ Λυκαονία καὶ σᾶσα Γαλατία, ὧν καὶ τὰς ἐπωνυμίας ἐργῶδες ἀπαγγεῖλαι ἐϊγκρατηταὶ γὰρ καὶ ἀποτακχτῖται καὶ Ἐξρημίται καλοῦνται, οὐ Χριστιανοί τινες, οὐδὲ τρέσφυγες τῆς οὐρανίου χάριτος, τοίσήεως uiv εὐαγγελικῆς ἀποστάται καὶ ἀπόδημοι, τῇ δὲ τῶν βρωμάτων ἀποχῇ, τῆς εὐσεβείας ἐγείρειν λέγοντες τὴν ἀχρόπολιν. ἀμέλει Δοσίθεος ὁ κορυφαῖος «xap αὐτοῖς, KOuE τὸ γένος ὑπάρχων, δι᾽ ὀκτὼ βιδλίων ὅλων κρατύνει τὸ δόγμα καὶ λαμπρότητι λέξεων μεγαλύνει τὸ σρᾶγμα, ἄθεσμον ἔργον καὶ λίαν uapdvopov ἀποθρυλλῶν τὸν γάμον, λέγων « Διὰ μὲν κοινωνίας ὁ κόσμος τὴν ἀρχὴν ἔσχε διὰ δὲ τῆς ἐγκρατείας τὸ τέλος Θέλει λαθεῖν.» Οἴνου δὲ γεῦσιν καὶ κρεῶν μετάληψιν μυσαρὸν εἶναι λέγει καὶ adumav στυγητὸν, ὄντως καυτῆρα πικρὸν ἀφειδῶς ἐπαίρων τοῖς τερπομένοις 1ῦ αὐτῷ. Τοιούτῳ γὰρ λόγῳ στᾶσα μὲν ἡ κτίσις κατ᾽ αὐτὸν ἐπάρατος, πᾶσα δ᾽ ὕποπτος ἡ ζωὴ καὶ σᾶσιν ἐπιδλαβης ὅθεν οἱ τοιοῦτοι τῷ Θείῳ τπροσέκρουσαν τῶν δημιουργημάτων τὸ κάλλος ὑξρίσαντες καὶ οὐδὲν οὐδαμοῦ τὸ κοινὸν ὠφέλησαν, κἂν παρθενεύειν, κἂν τὴν ἄκραν σωφροσύνην ἐν βίῳ διδάσκωσι. Ταῦτ᾽ οὖν ὁ ἀπόστολος γνοὺς πρὸ χρόνων ἠσφαλίσατο τῆς ἐκκιλησίας τὸ δόγμα ἐπὶ τῷ καυτήρων αἱρετικῶν excipav μὴ προσίεσθαι. Évraifa δ᾽ ἔσω σοι φίλον τῶν τοσούτων ζητημάτων περιγράψαι τὸν λόγον᾽ εἰ δὲ τί σοι ποροσπέσοι σάλιν ἀπορούμενον, αὖθις ἀπαντήσαντες διαλεχθησόμεθα, εὐκαιρίᾳ τῆς σχολῆς σὺν εὐμαρείᾳ τοῦ κχρείττονος.","t":"[The Christian (Macarius) answers the objection on Paul's words about virginity (3.36).] Now hear the next point more carefully, where Paul, after saying much about virginity, at last mocks those who abstain from marriage, calling them seared and harmful and men who do not keep the rule of conscience, plagues appearing at the end of the days and bringing endless corruption on the world. I will give you the solution of the heading from its beginning. The force of words often involves a great reversal, and the meaning becomes unclear from apparent opposites, when something in the apostolic utterances is read that is said by way of turn. For sometimes the blessed Paul, making use of other people's characters, makes his speech dark and unclear, as when he says, “So then he has mercy on whom he wills, and hardens whom he wills.” The apostle did not say this because he held that some receive mercy from God and others do not receive mercy but are hardened; he held about God that all receive his mercy and are saved, saying, “who wills all men to be saved.” So here too, in saying, “Concerning virgins I have no command of the Lord, but I give my opinion as one who has received mercy,” he does not seem to speak quite plainly. For how could one who had Christ speaking within him heed a wicked teacher who lies? Or, if he spoke the truth, Christ spoke in him about virginity too; and yet he seems for some reason to say, “Concerning virgins I have no command of the Lord, but I give my opinion” — a command I do not have. Since the teaching of virginity is hard to achieve in life and hard to attain, assailed by the natural passions of the body; since, quickly plotted against by the senses, it soon incurs the reproach of being taken captive, and is soon wrapped in a cloud of blame, being more easily worn down in the war of pleasure; since, then, to keep virginity and guard its boast belongs to the highest virtue and discipline and to the utmost hardship and labours of self-control — he says, “I have no command of the Lord.” For Christ, who commands everything through Paul, does not command this, so that he may not seem to impose a kind of necessity on those who wish to live as virgins, lest anyone who falls while a virgin should blame Christ as having urged or even forced him to embrace virginity. Hence, apart from this, Paul, having Christ speaking in him, commands everything. For instance, if someone steals, he commands him not to steal; for it is easy to achieve and costs no toil to be content with one's own and keep from the possessions of others. Likewise he commands not to commit adultery; for it is not laborious for one who has the use of the body with his own wife to be chaste and not to defile his neighbour's marriage. Again he commands not to get drunk at all; for it is possible to take enough wine for one's thirst and not to drink insatiably, nor revel unseemly, nor be carried off like a load, weighed down — one who before the drunkenness ran nimbly. Again he commands the one who has to supply the one who has not, without hesitation; for this too is not burdensome, nor squalid and harsh, to give a little of what one has to one who has not; for the one appears generous, great, and virtuous in good works, and the other, enduring in poverty, is crowned for his labours. These things he commands, and things like them: he forbids whispering; he commands not to sing unseemly and licentious songs; he commands that our way of life — eating, drinking, travelling — be done to the glory of Christ; he commands us to pry out the passions of wickedness and to found virtue by discipline on a sober footing; he commands us never to imitate the practice of uncultured words nor welcome a spectacle of ignorance; he commands us to busy ourselves about the abode above. All the noble achievements apart from virginity he commands the faithful to do, to practise, and to study, and he casts out of the heavenly enclosures the one who does not obey, as one who would not undertake to do what is possible. But about virginity he says that he has not received a command from the Lord, for the reasons and occasions we have stated. For the Lord, sparing men, does not command anyone to do what is extremely laborious; yet if anyone wishes to achieve the highest way of life, he does not hinder and overturn him, but advises him and honours his choice, saying, “Concerning virgins I have no command of the Lord, but I give my opinion as one who has received mercy.” Do you see the wise man's great eloquence? Do you see his education? Do you see his liberal understanding? Do you see the exact champion of godliness, who says: “Christ wishes no one to be a virgin from necessity or by command, but willingly, not by legislation; for the achievement of such a thing is truly lofty and the first, and its solemn praise is beyond the armour of courage. So it is not by command, so that it may not be slavish, but by choice, so that it may appear glorious, bright, and notable”? Do not suppose, then, that what Paul does not command, for the sake of honour, leaving the authority to free choice, is bad and unsound — as if he said, “If anyone lives as a virgin without being commanded, he practises a deed neither pure nor holy.” Rather it is beyond man, when one has adorned the first ornament of virtue and shines with a glory beyond what is due. For what is done in life by command has praise, but not conspicuous praise, when someone does good by command (for from the command the zeal of the one who commands is evident); but what does not wait for the master's decision, and is done willingly without urging, receives incomparable praise and glory. Therefore Paul, seeing that the achievement of virginity is above the clouds and very high, did not dare to put this matter within a command, but left it free, ranking it without a master, in the choice of the one who achieves it alone; and he lisps out an opinion more humbly, saying, “I do not command, for I was not commanded; but I give my opinion as one who has received mercy.” Do you see how he humbled himself, seeing the worth of virginity? He does not say, “as Paul, called to be an apostle,” but “as one who has received mercy.” He is humble, struck by the greatness of the virtue; he is silent about his apostleship and proclaims the compassion through which he received mercy and is with Christ, saying: “I know what I was, and what I am, and what virginity is. This is the advantage of the angels and the archangels; and I have no command to teach angels. So I speak even to the angels as one who has received mercy, not as an apostle. For virgins have become angels in my judgment; so I do not teach, nor do I command, but I lisp a faint opinion to them, being poor and a beggar, yet one who has received mercy.” Since, then, certain men were going to pass off the profession of so great a thing as a doctrine of the seared heresies, and to pride themselves before the world on virginity — the men of the heresies having learned, or perhaps misheard, that virginity solemnly ministered to and went before the blessed burden of the saving birth and brought forth the common helper of the world — in order that by forbidding to marry or to be given in marriage they might easily snatch many of the credulous into their own loathsomeness, as introducers of a supreme and great way of life, they invented for this purpose also abstinence from foods, through which, showing off, they produced their error, corrupting the good in an evil doctrine. For as those who dare to counterfeit the beauty of gold secretly engrave the king's image, so that what is stamped by theft may be called coin because of the image; and as counterfeit denarii, so to speak, dipped in gold, have a bright and shining surface but a base and harmful substance beneath — so the seared leaders of the heresies, transferring the solemn and celebrated glory of virginity to the glory of their own wickedness, have in a way counterfeited the first beauty of the godly way of life. Mangling it by the law of their false doctrine, joining a pearl to a stinking neck, and cutting up into small change the pure substance of chastity, they debase it, prettifying their own irrationality with dyes. The blessed Paul, learning long before of this wretchedness of most base ways, said, “Some will arise, seared in their own conscience.” He says that they “arise” because they sit in a great ambush of the snare, keeping quiet at first, and at the last looking terrible and fiery; “seared,” because they bear the form of a pious brand for deception; burnt — men whom the dew of the Holy Spirit has not enriched, whom the grace of baptism has not released from their charges, whom the blaze of the Chaldean furnace has consumed, whom the flaming sword that turns has burned up. They declaim idly and sophisticate in vain, insulting creation and slandering the creatures of God, which were made for enjoyment and nourishment — not for insolence and surfeit and disorderly living, but to be partaken of with thanksgiving by the faithful. Such are the children of the Manichaeans who have gone out; such heresies are held by the country of the Pisidians and the Isaurians, by Cilicia and Lycaonia and all Galatia, whose very names it is tedious to report: they are called Encratites and Apotactites and Eremites — not Christians, nor refugees of heavenly grace, but apostates and emigrants from the gospel faith, who say that they raise the citadel of godliness by abstaining from foods. Indeed Dositheus, their leader, a Cilician by race, confirms the doctrine in eight whole books and magnifies the matter with brilliance of language, decrying marriage as a lawless and very unlawful act, saying, “Through intercourse the world had its beginning; through self-control it wishes to receive its end.” He says that tasting wine and partaking of meat is loathsome and altogether hateful, truly raising a bitter brand without mercy over those who delight in them. For by such reasoning, according to him, all creation is accursed, and all life suspect and harmful to all. So such men have offended against the Divine, insulting the beauty of the things created, and have benefited the community in nothing anywhere, even if they teach virginity and the highest chastity in life. Knowing this long beforehand, the apostle made the Church's doctrine secure, so that it would not admit the attempts of heretical brands. Here, if you please, let us close the discussion of so many questions; and if anything perplexing occurs to you again, we will meet and discuss it once more, at a convenient time of leisure, with the ready help of the Better.","f":"Macarius Magnes, <i>Apocr.</i> 3.43 (Blondel, 148–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-43)."},"macarius-magnes-apocriticus/3.5":{"o":"ε΄. Τίς ὁ λόγος εὐκοπώτερον φάσκων κάμηλον διὰ ῥαφίδος διελθεῖν, ἡ “πλούσιον εἰς τὴν βασιλείαν τοῦ Θεοῦ. ἄλλην δὲ τούτων ἀσαφεστέραν λέξιν ἐξετάσωμεν, ἔνθα φησίν «\"Εὐκοπώτῶν οὐρανῶν.» Εἴ ye οὖν τις σλούσιος τῶν ἐν τῷ βίῳ σασλημμελημάτων ἀφέμενος Φόνου, κλοπῆς, μοιχείας, Qappaxelas, ἀνοσίον ὅρκου, τυμβωρυχίας, ἱεροσύλον κακίας εἰς τὴν λεγομένην βασιλείαν οὐρανῶν οὐκ εἰσάγεται, τί τοῦ δικαιοπραγεῖν τοῖς δικαίοις ὄφελος, εἰ τυγχάνουσι “λούσιοι; ví? δὲ τοῖς “πένησι βλαξερὸν τράττειν τῶν κακῶν τοᾶν ἀνοσιούργημα; οὐ γὰρ ἀρετὴ τὸν ἄνθρωπον εἰς οὐρανοὺς ἀνάγει, ἀλλὰ πενία καὶ σραγμάτων ἔνδεια. Εἰ γὰρ τὸν σλούσιον ὁ σλοῦτος ἀποκλείει τῶν οὐρανῶν, ἐξ ἀντιφάσεως ἡ πενία τοὺς πένητας εἰσάγει καὶ Θέμις τοῦτο μαθόντα τινὰ τὸ μάθημα ἀρετῆς μὲν οὐδαps ποιεῖσθαι λόγον, mevías δὲ μόνης καὶ τῶν αἰσχίσήων ἀκωλύτως ἔχεσθαι, ἅτε arevías οἵας ve σώξειν τὸν τσενόμενον, καὶ πλούτου τὸν σ΄τλούσιον ἀποκλείοντος τῆς ἀκηράτου μονῆς. θεν δοκεῖ μοι ταῦτα μὲν τοῦ Χριστοῦ μὴ τυγχάνειν 1à!? ῥήματα, el yc τὸν τῆς ἀληθείας τσαρεδίδου κανόνα, ἀλλὰ πενήτων τινῶν τὰς τῶν στὐλουτούντῶν οὐσίας ἐκ τοιαύτης κενοφωνίας ἀφαιρεῖσθαι θελόντων. ἀμέλει γοῦν χθὲς, οὐ σάλαι, γυναιξὶν εὐσχήμοσι\"}] ταῦτ᾽ ἐπαναγινώσκοντες «᾿Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς σἹωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς,» ἔπεισαν σᾶσαν οὐσίαν, ἣν elyov, καὶ ὕπαρξιν διανεῖμαι πένησι, καὶ αὐτὰς εἰς ἔνδειαν ἐλθούσας ἐρανίξεσθαι ἐξ ἐλευθερίας εἰς ἄσεμνον ἀπαίτησιν ἐλθού-- ἐλεεινὸν ἐξ εὐδαιμονίας ἐπελθούσας πρόσωπον, καὶ τέλος dvayxaσθείσας ἐπὶ τὰς ἐχόντων oixías ἀπιέναι, ὅπερ do] τῆς πρώτης, μᾶλλον δ᾽ ἐσχάτης ὕδρεώς καὶ συμφορᾶς, τῶν οἰκείων ἐκπεσεῖν εὐσεβείας axpoσχήματι, καὶ τῶν ἀλλοτρίων ἐρᾶν dvdyxn τῆς ἐνδείας. ἐξ ὧν δοκεῖ μοι ταῦτα γυναικὸς εἶναι καμνούσης τὰ ῥήματα. ἀδ-","t":"[The philosopher's objection.] 5. What is the saying that it is easier for a camel to go through a needle than for a rich man to enter the kingdom of God? Let us examine another saying more obscure than these, where he says: “It is easier for a camel to enter through a needle than for a rich man to enter the kingdom of heaven.” If, then, a rich man who has kept himself from the sins of life — murder, theft, adultery, sorcery, unholy oaths, grave-robbing, the wickedness of sacrilege — is not brought into the so-called kingdom of heaven, what profit is there for the righteous in doing right, if they happen to be rich? And what harm is there for the poor in committing every unholy deed among evils? For it is not virtue that leads a man up to heaven, but poverty and lack of possessions. For if wealth shuts the rich man out of heaven, then by the opposite rule poverty brings the poor man in; and one who has learned this lesson may lawfully make no account at all of virtue, but cling without hindrance to poverty alone and to the most shameful deeds, since poverty is able to save the poor man while wealth shuts the rich man out of the undefiled abode. So it seems to me that these are not the words of Christ, if indeed he handed down the rule of truth, but of some poor men who wished by such empty talk to take away the property of the rich. Why, only yesterday, not long ago, by reading out to women of good standing, “Sell your possessions and give to the poor, and you will have treasure in heaven,” they persuaded them to distribute to the poor all the property and substance they had, and themselves, reduced to want, to go begging — coming from freedom to unseemly asking, from prosperity to a pitiable state, and at last compelled to go to the houses of those who have; which is the first, or rather the last, of insults and disasters: to lose one's own goods on a pretext of piety, and through the compulsion of want to covet what belongs to others. From this it seems to me that these are the words of some woman in distress.","f":"Macarius Magnes, <i>Apocr.</i> 3.5 (Blondel, 58–60; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-5)."},"macarius-magnes-apocriticus/3.6":{"o":"στ΄. Πῶς εἴρηται Περὶ δὲ τετάρτην φυλακὴν τῆς νυκτὸς ἦλθεν ἐπὶ τῆς θαλάσσης. Φέρε θέ σοι κἀκείνην ἐκ τοῦ Ἐὐαγγελίου τὴν ῥῆσιν ἀναπτύξωμεν τὴν γελοίως μὲν ὧδε γραφεῖσαν ἀπιθάνως, γελοιωδέστερον δὲ ἔχουσαν τὸ διήγημα, ὁπηνίκα \"τοὺς μαθητὰς ἀπὸ δείπνου προπέμψας ὁ ἰησοῦς διαπλεῦσαι τὴν 9dλασσαν αὐτὸς ἐπέστη τῇ δεκάτη τῆς νυκτὸς αὐτοῖς Φυλακῇ δεινῶς ὑπὸ τῆς ζάλης τετρυχωμένοις τοῦ χειμῶνος, ἅτε τοαννύχιον μοχλεύουσιν αὐτοῖς τῇ βίᾳ τῶν κυμάτων τετάρτη γὰρ τῆς νυκτὸς QuAmal ἐστιν ἡ δεκάτη τῆς νυκτὸς ὥρα, μεθ᾽ ἣν ὑπολείπονται τρεῖς ὑστεραῖαι ὥραι. Οἱ γοῦν τὴν ἀληθειαν τῶν τύπων ἀφηγούμενοί φασι] θάλασσαν μὲν ἐκεῖ μὴ εἶναι, λέμνην δὲ μικρὰν ἐκ “σοταμοῦ συνεσήῶσαν ὑπὸ τὸ ὄρος κατὰ τὴν Γαλιλαίαν χώραν eapà πόλιν Τιξεριάδα, ἣν καὶ μονοξύλοις μικροῖς διαπλεῦσαι ῥάδιον ἐν ὥραις οὐ αλεῖον.\" δύο, μήτε δὲ κῦμα μήτε χειμῶνα χωρῆσαι δυναμένην. ἔξω τοίνυν τῆς ἀληθείας πολὺ βαίνων ὁ Μάρκος σφόδρα γελοίως τοῦτο συγγράφει τὸ μύθευμα τὸ, διανυθεισῶν ὡρῶν ἐννέα, τῇ δεκάτῃ τὸν Ἰησοῦν ἐπιξᾶντα, τουτέστι V \"τῇ τετάρτῃ τῆς νυκτὸς Φυλακῇ εὑρεῖν ἐπιπλέοντας τῷ λάκκῳ τοὺς μαθητάς εἶτα \"θαάλατταν λέγει, καὶ οὐχ ἁπλῶς Θαλατταν, ἀλλὰ καὶ χειμαξομένην 9, καὶ δεινῶς ἀγριαίνουσαν, καὶ τῇ τῶν κυμάτων ταραχῇ Φοβερὸν σφαδαξζουσαν, ἵν’ ἐκ τούτων ὡς μέγα τι τὸν Χριστ)ὸν ἐνεργήσαντα σημεῖον eicaydym χειμῶνα τε «πολὺν “παύσαντα καὶ ἐξαίσιον, κἀκ βυθοῦ καὶ πελάγους σεσωχότα τοὺς μαθητὰς μικροῦ κινδυνεύοντας. Éx τοιούτων σαιδικῶν ἰστ)οριῶν ἐγνώκαμεν σκηνὴν σεσοφισμένην εἶναι τὸ Ἐὐαγγέλιον. ἐξ ὧν ἕκαστα ζητοῦμεν λεπτότερον.","t":"[The philosopher's objection.] 6. How it is said, “About the fourth watch of the night he came on the sea.” Come, let us also unfold for you that saying from the Gospel which is written here absurdly and implausibly, and whose narrative is more absurd still: when Jesus, having sent the disciples ahead after supper to cross the sea, came to them himself at the tenth watch of the night, when they were terribly worn by the surge of the storm, since they had been toiling all night against the force of the waves. For the fourth watch of the night is the tenth hour of the night, after which three further hours remain. Now those who give a true account of those places say that there is no sea there, but a small lake formed by a river under the mountain in the country of Galilee, beside the city of Tiberias, which is easy to cross even in small dugout boats in not more than two hours, and which can admit neither wave nor storm. So Mark, going far outside the truth, very absurdly writes this fable: that after nine hours had passed Jesus came on the tenth, that is, in the fourth watch of the night, and found the disciples sailing on the pond. Then he calls it a sea — and not simply a sea, but a stormy one, terribly raging and frighteningly convulsed by the tumult of the waves — so that from this he might bring in Christ as having worked some great sign, stopping a great and extraordinary storm and saving the disciples, who were nearly in danger, from the deep and the open sea. From such childish stories we have learned that the Gospel is a cleverly contrived stage-set; therefore we examine each point more carefully.","f":"Macarius Magnes, <i>Apocr.</i> 3.6 (Blondel, 60–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-6)."},"macarius-magnes-apocriticus/3.7":{"o":"ζ΄. Τίς ὁ λόγος Τοὺς α͵ωχοὺς aávrore ἔχετε, ἐμὲ δὲ οὐ πάντοτε ἔχετε. Αὐτίκα γοῦν ἕτερον λεξείδιον εὑρόντες ἀνακόλουθον ὑπὸ τοῦ Χριστοῦ τοῖς μαθηταῖς εἰρημένον οὐδ᾽ ἐκεῖνο σιγῆσαι διέγνωμεν, ὅπου λέγει «\" Τοὺς » a Y -Ἰωχοὺς «dvrove, ἐμὲ δὲ οὐ σάντοτε ἔχετε. v H δὲ αἰτία τῆς ὑποθέσεως ἐσῆὶν αὕτη. Γυνή τις ἀλαξαστρον μύρον κομίσασα κατέχεε κατὰ τῆς κεφαλῆς αὐτῶν δὲ Θεασαμένων καὶ τοῦ γενομένου τὴν ἀκαιρίαν θερυλλούντων ὃ, lae MA εἶπε «Τί κόπους σαρέχετε τῇ γυναικί; ἔργον καλὸν εἰργάσατο εἰς ἐμέ τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ σάντοτε ἔχετε. » ἤσαν γὰρ οὐ μικρῶς γογγύσαντες, ἐπεὶ μηδὲ μᾶλλον ἐπράθη πολλῆς τιμῆς τὸ μύρον καὶ τοῖς σ͵ωχοῖς ἐδόθη πεινῶσιν εἰς ἀνάλωμα. Διὰ ταύτην ὥσπερ τὴν ἀκαιροφωνίαν τὸ Φλυαρῶδες τοῦτο ῥῆμα διεφθέγξατο φὰς μὴ πάντοτε εἶναι μετ᾽ αὐτῶν ὁ διαδεβαιούμενος ἀλλαχοῦ καὶ λέγων αὐτοῖς «ἔσομαι μεθ᾽ ὑμῶν ἕως τῆς v συντελείᾳς τοῦ αἰῶνος.» Ὡς δ᾽ ἐπὶ τῷ μύρῳ λυπηθεὶς εἶναι σάντοτε μετ᾽ αὐτῶν ἠρνήσατο. Ταῦθ᾽ ὁ τῆς ἑλληνικῆς δεινότητος ἔξαρχος κατὰ τῶν Θείων τοῦ Χριστοῦ ΄σαιδευμάτων φθεγξάμενος, ὡς μηδενὸς ἀντιλέχοντος, ὀλίγον ἡσύχασεν. Ἡμεῖς δὲ ταὐτὸν τσαθόντες τῷ ττολυκέφαλον ὕδραν τομαῖς ἐπικαίοντι, ἥτις μία δρακοντώδης τεμνομένη κεφαλὴ πολλὰς ἀντὶ μιᾶς ἐξαίφνης ἀνεδίδου, ταὐτὸν “παθόντες μικροῦ συνεκάμνομεν᾽ ἐν ἔσῃ γὰρ ἐφάπαξ τρεῖς αὐτοῦ πσροτάσεις ἢ τέσσαρας ἣ σέντε πιθανῶς ἐξελύομεν, τὴν ὕδραν οὗτος τὴν ἐν μύθοις μιμούμενος, μιᾶς λυθείσης, μυρίας ζητήσεις τοροὐβάλλετο ἄπειρον ἐν τοῖς ἀπορουμένοις τὴν Srewpíav προτείνων. Αὐτίκα δ᾽ οὖν ἐν τῷ παρόντι τοσούτων προθεὶς κεφαλαίων ζητήματα πρὸς Éxaclov ἡμὰς ἔλεγεν ὁποκρίνεσθαι. Πάντων δὲ τῶν λεχθέντων ἀπομνημονεύσαντες 1ῦ εἴπομεν ἀπὸ τῆς πρώτης ἀρξαμενοι πεύσεως.","t":"[The philosopher's objection, followed by Macarius's narrative.] 7. What is the saying, “You always have the poor, but you do not always have me”? Then, having found another little phrase spoken by Christ to the disciples that is inconsistent, we decided not to pass over that one in silence either, where he says, “You always have the poor, but me you do not always have.” The occasion of the subject is this. A woman brought an alabaster jar of ointment and poured it on his head; and when they saw it and complained of the untimeliness of what was done, Jesus said, “Why do you trouble the woman? She has done a good work for me. For you always have the poor with you, but me you do not always have.” For they had grumbled not a little that the ointment had not rather been sold for a great price and given to the hungry poor to spend. Because of this, as it were, untimely remark, he uttered this nonsensical saying, declaring that he would not always be with them — he who elsewhere assures them and says, “I will be with you until the end of the age.” But being vexed, as it seems, about the ointment, he denied that he would always be with them.\n\n[Macarius:] When the leader of Greek cleverness had uttered these things against the divine teachings of Christ, he fell silent for a little, as though no one opposed him. But we felt the same as one who attacks a many-headed hydra with blows, which, when one serpent's head is cut off, suddenly sends up many heads in place of one: feeling the same, we were nearly worn out. For in the same moment that we persuasively resolved three or four or five of his propositions, he, imitating the hydra of myth, when one was resolved, put forward countless questions, holding out endless speculation in the matters in dispute. So at once, in the present session, having put forward questions on so many headings, he told us to answer each one. And recalling everything that had been said, we spoke, beginning from his first question.","f":"Macarius Magnes, <i>Apocr.</i> 3.7 (Blondel, 62–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-7)."},"macarius-magnes-apocriticus/3.8":{"o":"Τίνος χάριν ὁ Χριστὸς τωροσαχθεὶς τῷ ἀρχιερεῖ καὶ τῷ ἄρχοντι Πιλάτῳ τερατῶδες μὲν οὐδὲν σημεῖον ἐπιτελεῖ, ἀλλ᾽ οὐδ᾽ ἀξιοφανὲς ἐπιδεικνύει σχῆμα, οὐδὲ λόγον ὑπέρογκον καὶ σοφίας ἀγχίσπορον, ἀλλὰ σχήματι μὲν ὀπτάνεται ταπεινῷ, καὶ λόγῳ μεμυκότι καὶ συνεσταλμένῳ, καὶ χαλεπῷ τῷ βλέμματι; ἵνα μὴ τὰς εἰς αὐτὸν κενώσειε προφητείας, καὶ ψευδεῖς τὰς ἱερὰς δέλτους ἀπελέγξειε, καὶ τῶν ἁγίων ἀνδρῶν ἀκυρώσειε τὸν χάματον, ὃν ὑπέμειναν εὐσεξῶς τῆς οἰκονομίας τὸν λόγον κηρύττοντες, καὶ τῆς ἐλεύσεως αὐτοῦ γράQovres τὸ μυσήήριον, καὶ τοῦ «xdÜous τὸν τρόπον πρὸ aoo μηνύοντες ὡς ὁ μεγαλόφωνος καὶ πολὺς ἡσαΐας πῆ μὲν λέγων «᾿ Εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον » τῆ δέ «* ἄνθρωπος ἐν σληγῇ ὧν, καὶ φέρειν εἰδὼς μαλακίαν » «rij δέ «Qs πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄφωνος\"» τῆ δὲ ἐκ προσώπου τοῦ Χριστοῦ λέγων ὧδε «Τὸν νῶτόν μου ἔδωκα εἰς μασήιγας, τὰς σιαγόνας μου εἰς ῥαπίσματα τὸ δὲ πρόσωπόν μου οὐκ ἀπεστράφη ἀπὸ αἰσχύνης ἐμπτυσμάτων. » Καὶ ἄλλα δὲ μυρία ὑπὸ τῶν ὁσίων προφητῶν ἔστιν εὑρεῖν εἰς αὐτὸν εἰρημένα '!. El γοῦν, ὡς αὐτὸς λέγεις, τῷ ἀρχιερεῖ ἢ τῷ ἄρχοντι “παραστὰς λόγους μὲν ἐξαισίους αὐτοῖς προηνέγκατο, σημείοις δὲ Θείοις αὐτοὺς κατεπλήξατο, ὄψει δὲ καινοΤéρα τούτους ἐξεδειμάτωσεν, ἐξαίσιον δέ τι τερατουργήσας αἰφνίδιον πρηνεῖς ἐποίησε καταπεσεῖν εἰς τοὔδαφος, τοᾶσαν μὲν προφητικὴν ψῆφον ἀπεβάλλετο, ἠλόγησε δὲ τῶν θεσπεσίων ἀνδρῶν τῶν ἄνω τὴν πρόγνωσιν, dxópous δὲ τῶν ἀοιδίμων σήηλῶν τοὺς λόγους ἐποίησεν, ἠθέτησε δὲ vov ἁγίου Πνεύματος τὰ Sreia μηνύματα, καὶ τᾶσαν ἁπλῶς τὴν εἰς αὐτὸν δόξαν ἀπωθήσατο ἐκ μετεώρου Qdaparos τὴν olxovouíav τελέσας τοῦ Savdtov, τῇ τῶν QU6uv ἀνάγκῃ τὰ τάντα δουλούμενος, ἐπισκχυνίῳ Φρικώδει τοὺς παρόντας συνέχων. Εἰ γὰρ καθὸ Θεὸς λόγῳ μὲν πέτραν ἔσεισε, λόγῳ δ᾽ ἐσάλευσεν οἴκημα, λόγῳ δ᾽ ἀέρα σααχὺν ἀπεγέννησε, λόγῳ δὲ θηρίων θυμοὺς ἐπεστρατευσε, βίᾳ τὸν ἡγεμόνα καὶ τοὺς ἀρχιερέας ὑποτατίων ἠδίκει, βίᾳ δὲ καὶ τὸ καλὸν καταδέχεσθαι πτοιῶν ἐπλημμέλει9 τὸ δίκαιον, ὕποπτος δὲ κἀν τούτῳ ὡς ἐκ γοητείας καινουργῶν τὰ παράδοξα, καὶ ὡς els τῶν λεγομένων γοργείων ἐδικάξετο, εἰ τέρασιν ἐξαισίοις Πιλᾶτον ἐπτόησεν, el σημείοις τοὺς ἱερεῖς καινοτέροις ἐφόβησεν, εἰ φασμάτων ὄψεσι τὸ τῶν ἰουδαίων ἔθνος ὑπηγάγετο 1\", ἐντεῦθεν ἐπολέμει τὸ ψεῦδος τὴν ἀλήθειαν ἐντεῦθεν καὶ τὰ πραχθέντα πρὸς αὐτοῦ θαυμάσια Φαύλην τοῖς ἀνθρώποις εἰσῆγεν ὑπόνοιαν, ὡς οὐ κατὰ κρίσιν τῶν ἔργων γενομένων ἀλλὰ σκιᾷ καὶ δοκήσει ψευδεῖ 39. ἐντεῦθεν τὸ καλῶς καὶ «Aa: γενόμενον xá» ἐν γῇ xáv ἐν θαλαττῃ xáv ἐν πόλει χἂν ἐν ἀγρῷ τὸ τἂν διεξάλλετο ὄναρ οὐχ ὕπαρ νομισθὲν καὶ κρινόμενον ἐντεῦθεν ἡ πρόγνωσις τῶν ἀρχαίων ἀπλήρωτος ἐντεῦθεν ἱερεμίας \"ἀρνίον αὐτὸν ἄκαxov ἀγόμενον ὡς Süua ὀνομάζων ἐσφάλλετο, καὶ αὖθις Θεὸν ἐν ἀνθρώποις λόγον ἀναγραφόμενον μεγάλως ἐψεύδετο οὐ γὰρ ἐν ἀνθρώποις ὁ ξένα τῶν ἀνθρώπων ποιῶν ἀναστρέφεται, ἀλλ᾽ ἀφωρισμένην ἔχει περιωπὴν ἰδίως ἐντεῦθεν ἄλλος ἐκ τοροσώπου λέγων τοῦ Μονογενοῦς «' ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισαν με ὄξος,» πάμπαν ἀπεψεύδετο. Τίς γὰρ ἐτόλμησε σληγεὶς ἀστραπῇ ἐπιφοιτήσεως ὄξος εὐτρεπίσαι καὶ προσκομίσαι χολήν; τίς οὐκ ἐτρόμασεν αὐτὸν Θεασάμενος αὐστηρὸν καὶ émíQoGov καὶ μετὰ τοῦ λόγου φρικῶδες ἐμδλέποντα, καὶ τοῦ μὲν λαλοῦντα καὶ wapavrà κρυπτόμενον, πῆ δ᾽ ἐξαίφνης ὁρώμενον καὶ αὖθις ἀόρατον; τίς 10. εἰπέ μοι, πρόσωπον τερασἸίων ἔμπλεων ἰδὼν οὐχ ὑπεστάλη; τίς σήαυρὸν ἢ ξύλον ἢ κέντρον ἢ περόνας ὀξεῖς ἀπεχάλκευσε; τίς δὲ τὸν ἀκράτητον κρατεῖν ἀπετόλμησεν; τίς ὡς ἄνθρωπον κρατεῖν τὸν ὑπὲρ ἄνθρωπον λαλοῦντα καὶ ποιοῦντα 9; Εἰ δὲ μήτε ξύλον ἐπάγη κατὰ τῆς γῆς, μήτε Tis ἥλος ὠξύνθη χεφαλαῖος 9, οὔτε τὸ διὰ ξύλου ττάθος ἐκαθαίρετο, οὐδὲ τῇ κακίᾳ πσεπαρμένος ὑγίαινεν, οὐδ᾽ À6Gaxoüp \"ἔχειν αὐτὸν ἐν χερσὶ λέγων κέρατα, τουτέστ,3] τοὺς ἥλους τοῦ a'lavpoU ἢ τὰς κεραίας αὐτοῦ, σαφῶς τι προεμήνυεν, οὔτε Μωσῆς “ζωὴν αὐτὸν χρεμασθεῖσαν expó πολλοῦ διηγούμενος ἂν ἦν ἀξιόπισίος, ἀλλὰ πάντα ψευδῆ καὶ μέχρι λόγου τὴν ἀλη - θειαν ἔχοντα, τῶν ἔργων τῆς εὐσεδείας πρὸ πολλοῦ κείμενα, καὶ Θέμις ἄλλον ζητεῖν καὶ προσδοκᾶν \"ὁ ἰησοῦν ὁ γὰρ ἐν ταῖς βίδλοις προχηρυχθεὶς οὐκ ἦλθεν, ἐπεὶ μὴ, καθὼς εἶπον, τὸν τρόπον ἀπέσωσεν 9, ἀλλὰ ξένῳ θεάματι παρὼν ἐνηνθρώπησεν. El γὰρ, ὡς ἀπολλώνιος5!, γοητείᾳ τέχνης ἔπαιξεν τῷ βίῳ, καὶ λαλῶν αὐτοκράτορι ἐν αὐτοῖς τον μέσοις τοῖς βασιλείοις σεμνῶς, ἐν ταὐτῷ κηπωροῖς ἔσκαλλε τὰ κηπεύσιμα, ὄντως ἂν χόσμος ἐν δίχῃ πεπλάνητο, καὶ κτίσις ὅλη τὸν τῆς ἀπάτης ζόφον περιεξέδλητο Φιλόσοφον γόητα τυφλῶς θεραπεύουσα avvapndcai τῇ κακίᾳ τὸ σῶμα δυνάμενον, καὶ τῷ φάσματι καλύψαι τὸν τῆς εὐσεβείας τίτλον οὐκέτι γοῦν Θεὸς οὐδὲ Θεοῦ ταῖς ταῦτα ποιῶν ἐκρίθη, ἀλλ᾽ εἷς τῶν περιέργων καὶ aoQuaddv ἐν βίῳ. ] ἵνα μηδὲν τοιοῦτον ἐπικωμάσῃ σκάνδαλον τῷ σωτηρίῳ τάθει, μηδὲ γοητείας νόμος ἐν ὑπονοίᾳ ληφθεὶς τὸ τῆς οἰκονομίας κηλιδώσῃ μυσήήριον, ἠνέσχετο μὲν καθὸ ἄνθρωπος τὰ τῆς ὕδρεως ὑποσήῆναι μηδὲν αἰσχυνόμενος δ᾽ ἀπαθῆ γὰρ ἔνοικον εἶχε, καὶ τὸν τῆς αἰσχύνης λόγον οὐκ ἐδέχετο“. ὡς γὰρ. σκεῦος ἔνδοθεν πστεπληρωμένον πυρὸς τὴν ἔξωθεν οὐ δέχεται πτροσαγομένην ψυχρότητα, ἀλλ᾽ ἀπωθεῖται ταύτην ἔνδον Seppawvópevov, οὕτως ὁ Ἰησοῦς ἔνοικον ἔχων Θεὸν, Θεῖον καὶ ἀνάλωτον τοῦρ καὶ ἀδαπάνητον .), τὴν ψυχρόrta τῶν ὕδρεων εἰς οὐδὲν ἐλογίζετο, καὶ τοὺς ὀνειδισμοὺς ὁρῶν οὐ διετρέπετο ^. ὥσπερ γὰρ ἤλιξ ἱκανοὺς παιδίων εἰς αὐτὸν χεομένους γέλωτας ὁρῶν οὐκ αἰσχύνεται, οὕτως ὁ Χριστὸς τὰς Ἰουδαίων χλεύας ἀπετρέπετο \"7, ὡς οὐκ ἀνδρῶν ἀλλὰ νηπίων ἐπ᾽ αὐτὸν ἐρχομένας καὶ xafdmep πέτρα μυρίων ἑρπετῶν δεχομένη σύρματα οὐκ ἴχνος 39, οὐ τρίδον, οὐδὲ τύπον λαμβάνει Φυσικῇ στερρότητι βασταξουσα κινώπετα 35, καὶ μηδεμίαν πρὸς αὐτῶν ἀμυχὴν λαμξανουσα, οὕτως ὁ ἰησοῦς \"5, δίκην ἑρπετῶν \"Ὁ τῆς Ἰουδαϊκῆς ἐπ’ αὐτὸν σπείρας ὁρμησάσης 35, τρόπον ἢ exérpas στερρῶς ἀλώβξητος ἔμεινε μηδεμίαν αἰσχύνην ὡς ἐν τύπῳ δεξάμενος 55, ἄλλως δὲ καὶ πρὸ τοῦ τάθους ἐπισχεῖν τὰς ἐνθέους ἐχρῆν αὐτὸν δυνάμεις *, ἵνα μετὰ τὸ «xdüos ἢ καὶ ἐν αὐτῷ τῷ πάθει ῥήξας τὸν ἅδην 5, καὶ τὴν γῆν διατεμὼν, καὶ σωμάτων ἐμψύ- χων ἀναστησας ὅμιλον, καὶ τῶν κατοιχομένων δείξας τὴν συνοδίαν δείξῃ τίς ὁ παθὼν, καὶ τίς ἔνδον ἐν assi; ei γὰρ ὑφ’ ἕν ἡ κτίσις ὑπὸ τοῦ δοκοῦντος πεπονθέναι κεκλόνηται, ἀναμφιβόλως Θεὸς καὶ δημιουργὸς ἐν αὐτῷ τὸν κόσρον ἐσάλευσε, καὶ τὰ τῶν ἀφρόνων ἀπέσθεσεν ὄργια στρατιώτης γὰρ οὐ πρὸ τῆς συμβολῆς, ἀλλὰ μετὰ τὴν συμβολὴν, ὅστις ἦν, τοῖς πολεμίοις γνωρέξεται τίδ γὰρ μεῖξον ἢ κατελθεῖν ἀπὸ τοῦ ἄδου διὰ τριῶν ἡμερῶν; Θεσμὸς οὖν ὄντως καὶ τάξις ἀκόλουθος μηδὲν ἐν τῷ προσαχθῆναι Πιλάτῳ τὸν Χριστὸν καινουργῆσαι τσαράδοξον, ἵνα μὴ καθάπερ dv θεάτρῳ τροσωπείῳ τινὶ καινοτέρῳ καὶ βλοσυρῷ τὴν ἐπ’ αὐτὸν τῶν θηρίων ἀναστείλῃ κακίαν, ἀλλὰ μᾶλλον τῷ ταπεινῷ εἰς τὸν ἀγῶνα τῆς μάχης ἐρεθίσῃ, καὶ τούτων συνέσει καὶ ῥώμῃ Φιλοκαλῶν νικησῃ τὴν ὠμότητα. Οθεν ὁ Qaveis ἐν τῆ συμβολῇ ταπεινὸς μετὰ τὴν συμβολὴν ὥφθη Φρικωδέστατος, γῆς .\" αὐτὸν οὐ Φερούσης, οὐδ᾽ ὑπομένοντος οὐρανοῦ βλέπειν τὸ ἀγώνισμα, ἀλλὰ τῆς μὲν ὧδε κἀκεῖσε δραπετευούσης καὶ τοῖς σεισμοῖς ὑποφευγούσης μακχρὰν 30, τοῦ δὲ καὶ τὸν ὀφθαλμὸν τοῦ φωτὸς (ὡς εἰπεῖν) ἀποκλείσαντος καὶ μηκέτ᾽ ἐπαρκοῦντος ὁρᾶν τὸ γινόμενον. Καὶ σπερὶ μὲν τοῦ “πάθους ἕως ὧδέ σοι λελέχθω τὰ τῆς ἀποχρίσεως 31.","t":"[The Christian (Macarius) answers the objection on how Jesus endured to be crucified with insult (3.1).] Why did Christ, when brought before the high priest and Pilate the governor, perform no prodigious sign, display no striking form, utter no lofty word akin to wisdom, but appear in a humble form, with closed and restrained speech and a heavy look? So that he might not empty the prophecies about him of their meaning, nor prove the sacred tablets false, nor make void the labour of the holy men, which they piously endured in proclaiming the account of the economy, writing the mystery of his coming, and making known the manner of his Passion long before. So the great-voiced and mighty Isaiah says in one place, “We saw him, and he had no form or beauty, but his form was without honour”; in another, “a man in affliction, and knowing how to bear weakness”; in another, “As a sheep he was led to slaughter, and as a lamb without voice”; and in another, speaking in the person of Christ: “I gave my back to the scourges, my cheeks to blows, and I did not turn my face away from the shame of spitting.” And one may find countless other things spoken about him by the holy prophets. If, then, as you yourself say, he had stood before the high priest or the governor and brought out extraordinary words to them, struck them with divine signs, terrified them by a strange appearance, and by some extraordinary prodigy suddenly made them fall flat on the ground, he would have rejected every prophetic verdict, disregarded the foreknowledge of the inspired men of old, made void the words of those famous pillars, set aside the divine messages of the Holy Spirit, and simply thrust away all the glory concerning him — completing the economy of death by an apparition in the air, enslaving all things by the compulsion of fear, and holding those present in check with a dreadful frown. For if, as God, he had shaken a rock with a word, rocked a building with a word, brought forth thick darkness with a word, sent the fury of wild beasts against them with a word, he would have done wrong in subduing the governor and the high priests by force; and by forcing them to accept even what is good he would have offended against justice. In this too he would have been suspected of working his wonders by sorcery, and been judged one of the so-called Gorgons — if he had terrified Pilate with extraordinary prodigies, frightened the priests with stranger signs, brought the Jewish nation into subjection with sights of apparitions. Thereupon falsehood would have made war on truth; thereupon even the marvels he had done would have introduced a base suspicion among men, as though the works had been done not in truth but in shadow and false appearance; thereupon everything done well and long before, whether on land or sea, in city or country, would all have been slandered, thought and judged a dream and not a waking reality; thereupon the foreknowledge of the ancients would have been unfulfilled. Thereupon Jeremiah, calling him an innocent lamb led as a sacrifice, would have erred; and again, in writing of God the Word as living among men, he would have lied greatly — for one who does things foreign to men does not live among men, but has a separate watchtower of his own. Thereupon another, speaking in the person of the Only-begotten, “They gave gall for my food, and for my thirst they gave me vinegar to drink,” would have lied completely. For who, struck by the lightning of his visitation, would have dared to prepare vinegar and bring gall? Who would not have trembled, seeing him stern and fearsome, with a dreadful look as he spoke, now hidden while he spoke and was present, now suddenly seen and again invisible? Tell me, who, seeing a face full of prodigies, would not have shrunk back? Who would have forged a cross, or wood, or goad, or sharp nails? Who would have dared to seize the one who cannot be held? Who would seize as a man one who spoke and did what is above man? And if no wood had been fixed in the earth, no headed nail sharpened, the suffering that came through wood not cleansed, nor the one pierced through by wickedness made whole, then neither would Habakkuk, saying that he has horns in his hands — that is, the nails of the cross or its arms — have foretold anything clearly, nor would Moses, recounting long before his life hanging, have been trustworthy. Everything would be false, true only in word, the works of piety lying dead long ago; and it would be right to seek and expect another Jesus, for the one proclaimed beforehand in the books would not have come, since, as I said, he did not keep to that manner, but became man as a strange spectacle. For if, like Apollonius, he had made sport of the world by the sorcery of his art, and while speaking solemnly to an emperor in the very midst of the palace had at the same moment been hoeing the garden-beds with the gardeners, the world would truly have been led astray with justice, and the whole creation would have been wrapped in the gloom of deceit, blindly serving a philosopher-sorcerer able to snatch away his body by wickedness and to cover the name of godliness with apparitions. Doing such things, he would no longer have been judged God or Son of God, but one of the dabblers in magic and the sophists of this life. So that no such stumbling block might burst in upon the saving Passion, and no law of sorcery, taken up as a suspicion, might stain the mystery of the economy, he endured as man to undergo the insults, feeling no shame; for he had an impassible indweller, and did not admit the meaning of shame. For as a vessel filled with fire within does not admit the cold applied from outside, but repels it, being warmed within, so Jesus, having God dwelling in him, a divine fire that cannot be overcome or spent, counted the coldness of the insults as nothing and was not put out of countenance when he saw the reproaches. For as a boy who sees much laughter poured on him by boys of his own age is not ashamed, so Christ turned away the jeers of the Jews, as coming at him not from men but from infants. And as a rock that receives the trails of countless reptiles takes no track, no rub, no impression, bearing the creeping things by its natural hardness and receiving no scratch from them, so Jesus, when the Jewish band rushed at him like reptiles, remained firmly unharmed in the manner of a rock, receiving no shame as an impression. Besides, he had to hold back his divine powers before the Passion, so that after the Passion, or in the Passion itself, having burst Hades, cleft the earth, raised a company of bodies restored to life, and shown the procession of the departed, he might show who the sufferer was and who dwelt within. For if at one stroke creation was shaken by the one who seemed to have suffered, then without doubt it was God and Creator in him who shook the world and quenched the orgies of the senseless. For a soldier is made known to the enemy for what he is not before the engagement but after it. For what is greater than to come back from Hades within three days? It is therefore truly a law, and a fitting order, that Christ, when brought before Pilate, did nothing marvellous: so that he might not, as in a theatre, hold back the wickedness of the beasts against him with some strange and grim mask, but rather provoke them by his humility to the contest of battle, and, as one who loves the good, overcome their cruelty with intelligence and strength. Hence the one who appeared humble in the engagement was seen most fearsome after it: the earth could not bear him, nor heaven endure to look on the contest; the one ran away here and there and fled far off in earthquakes, the other shut, so to speak, the eye of its light and could no longer bear to see what was happening. And let this suffice for you as the answer about the Passion.","f":"Macarius Magnes, <i>Apocr.</i> 3.8 (Blondel, 64–68; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-8)."},"macarius-magnes-apocriticus/3.9":{"o":"Περὶ δὲ τοῦ σῶς ἠγωνίασε τὸ ταθος, καὶ τοὺς ἐπ’ αὐτὸν ἐρχομένους ν΄. ἔτρεσεν, ἤδη σοι τὸ κεφάλαιον ἀφηγοῦμαι τρανότερον, εἰ καὶ τὴν λέξιν ἔχει μαχομένην καὶ οὐ σαφῆ τὸ ydp λέγειν, «\" Μὴ Φοβθηθῆτε τοὺς ἀποχτέννοντας mime ey σῶμα,» καὶ αὐτὸν Φοθεῖσθαι τοῦ Θανάτου τὴν πρόφασιν, κἀπὶ τοσούτῳ τῆξαι, ὡς καὶ δι᾽ εὐχῆς παραιτεῖσθαι τὸ Saveiv λέγοντα, «^IIdrep, el δυνατὸν, σαρελθέτω τὸ ποτήριον, » δοκεῖ τοῖς οἰκείοις μάχεσθαι πιαραγγέλμασι, χαὶ τὴν exapauverix)v νομοθεσίαν ἀκυροῦν el yàp ἄλλοις ὑποτίθεται μὴ deδοικέναι Θάνατον, αὐτὸς δ᾽ dv ἐπιτάσει πολλῇ τοῦτον ἀπεύχεται, “πολλὴν Hr vos ἀπὸ τῆς λέξεως ἔχει τὴν ἀσάφειαν. ἀλλ οὐ χρὴ μόνην τὴν λέξιν ἐπιπολαίως ὁρᾶν, ἀλλ’ ἰχνεύειν τὸν νοῦν τῆς οἰκονομίας ἐν τῇ λέξει κρυπτόμενον. ὥσπερ οἱ σοφοὶ τῶν ἰατρῶν οὐ τὴν τπυροφανῆ τῆς βοτάνης ἀηδίαν αὐτὸ μόνον δικαῖξουσιν, ἀλλὰ τὴν ἐγκειμένην ἐν τῇ σόα λεληθότως ὠφέλειαν συνέσει λογίζονται, καὶ ταύτῃ περὶ πολλοῦ ποιούμενοι τίθενται, τὸν αὐτὸν χρὴ τρόπον ἡμᾶς ἐπιβάλλοντας τοῖς Θείοις πσαιδεύμασι μὴ μόνον προσέχειν τῆ ἀηδίᾳ τῆς λέξεως, ἀλλὰ καὶ τὴν λανθάνουσαν οἰκονομίαν ζητεῖν, τὴν ἀπόκρυφον NN no- ἐρευνᾶν λυσιτέλειαν. Τί γοῦν ἐστιν 815 λέγει, «“ἼΠατερ, εἰ δυνατόν παρελθέτω τοῦτο τὸ ποτήριον ἀπ᾽ ἐμοῦ 17,» ἐπισκεπτέον ἤδη. Θανάτου ψαιδεύσας καταφρονεῖν τοὺς μαθητὰς καὶ Φράξας αὐτοὺς xapTepixois ὅπλοις τῆς ὑπομονῆς αὐτὸς ἀποδειλιᾷ καὶ Φρίττει καὶ τρέμει τὸν Θάνατον δι᾽ ὑπερβάλλον, ὡς ἔφην, οἰκονομίας κατόρθωμα. «Καὶ τί τοῦτο τυγχάνει γνησίως, ἐπάκουσον, ἐνεδοίαζεν δ, “πολέμιος δεδιὼς μή πη Θεὸς ὄντως καὶ Θεοῦ ταῖς ὁ Χριστὸς, καὶ ταῖς ὑπερθέσεσι τῶν Ἰουδαίων αλῆθος στρατεύειν ἐδράδυνε καὶ τὴν προθεσμίαν οὐκ ἐνήργει τοῦ “σάθους δέος γὰρ ἔσχεν αὐτὸν, μὴ νομίσας ἀνθρώπῳ συμβάλλειν, Θεῷ συγκρουσθεὶς 1\", ὡς ἐν ἀορασίᾳ σληγεὶς, ἀναλωθήσεται. ὁρῶν γὰρ ὑπ’ αὐτοῦ νεκροὺς ἀπὸ τάQuv εἰς ζωὴν καλουμένους καὶ τυφλοὺς ἀπὸ σκοτεινῆς ἀναγομένους ᾧυλακῆς sls περιφεγγῆ καὶ λαμπρὰν ἀπόλαυσιν, ὁρῶν ἐξ ἀνθρώπων ὑφ᾽ ἕνα καιρὸν ἐλαυνόμενα σάθη καὶ λόγῳ μόνῳ τὰ νοσήματα Φεύγοντα, ὁρῶν θιάλασσαν ὡς λεωφόρον εἰς πορείαν τούτῳ γιγνομένην ἀτέραμνον, ὁρῶν ἀνέμους ἐκ πολλοῦ πατάγου λαβόντας πραότητα, βλέπων οὐρανὸν αὐτῷ μαρτυρίας ἕνεκεν ὑψηλὸν ἀνοιγόμενον, ἀκούων ἐξ αἰθερίον χαταρράκτου Φωνὴν ἀποξροντήσασαν 3\", ἀκούων ὑψόθεν ἀγαπητὸν υἱὸν καὶ μονογενῆ λαμπρῶς κελαδούμενον, καὶ ταῦτ᾽ ἐφ᾽ éxaa is ἀναμαρυκώμενος 35, οὐκ ἐτόλμα τὴν οἰκείαν καθοπλίσαι Φαλαγγα τεθηπὼς τὰ λεγόμενα 9. Καὶ συνέἔαινε, τοῦ κυριακοῦ σαάθους μὴ yivopévov , ἀπομεῖναι τὸν κόσμον ὅλον ἀδιόρθωτον, ἔσχατον ὀῷφλῆσαι τὰ πάντα γέλωτα, ἀνεξάλειπτον τῆς ππαραχοῆς ἐγκεῖσθαι τὸ σλημμέλημα, μηδέ ποτε καθαρθῆναι τῆς avapaGdasws τοὺς μώλωπας μηδὲ τῆς καταράσεως λυθῆναι τὰ ὑπώπια συνέξαινε χείρονα τῶν προαγόντων ἐπιφυῆναι τὰ mlaíauara συνέξαινεν sls τὸ aavreMs διαφθαρῆναι τὴν ἀνθρωπείαν Qiaiw συνέξαινε σκηνὴν τραγῳδίας χαλεπωτέραν γενέσθαι, εἴ γ᾽ ὁ παρὼν διὰ πάθους ἀπαθειαν τοῖς παροῦσιν ὀρέξας ἐκ σκευωρίας οὐ «remóvÜe: τοῦ δαίμονος. εν ἵνα μὴ τοῦτο γένηταιδ τὸ κακὸν καὶ καχοῦ παντὸς ἀργαλεώτερον, τὸ πάσης κατηφείας καὶ συμφορᾶς ἐπέκεινα, γυμνοῖ τὸν ἄνθρωπον, Φόβον ὑποκρίνεται, δειλιᾷ τὸ ardÜos , ἀγωνιᾷ τὸν Θάνατον, τὸ τῆς ἀσθενείας ἰδίωμα πλαττεται, τὸ τῶν ἀνθρώπων σροσωποποιεῖται ταπεινὸν, ἵν᾽ ἐρεθίσῃ τοῦτον καὶ καθάπερ Θηρίον ἐκ ζώγρου τῷ τῆς φωνῆς ἀποσαλεύσῃ πατάγῳ. Ἐπειδὴ γὰρ δύο ἦν, ἐξ ὧν ὁ ἄνθρωπος ἡττηθεὶς καταξέδλητο, τὸ ξύλον δηλαδὴ καὶ τὸ βρῶμα τοῦ ξύλου, καὶ τὸ μὲν τοῦ βρώματος αἹῶμα νηστεύσας νενικήκει, νενικήχει.} δὲ πεινᾶν ὑποκρινάμενος ἐν ᾧ γὰρ οὐκ ἐπείνα, ὁ πειράζων ἡσύχαξε καὶ τῆς ἰδίας κακίας τὴν «avovpylay ἔκρυπῆεν 1λ ἐν ᾧ δ᾽ ὁ νηστεύων φαγεῖν ἐπεθύμησεν 16, ὁ πειράζων ἐπέδραμεν ὡς ἀσθενεῖ τῷ Χρισήῷ, καὶ συμβαλὼν ἡτττηήθη 17, καὶ μακρὰν ἀνεχώρησε κατὰ τὸ γεγραμμένον \"Απέστη ἀπ’ αὐτοῦ ἄχρι. καιροῦ ἐπειδὴ οὖν κεχώριστο ἀπὸ τῆς νηστείας νικηθεὶς ὁ διάξολος ὁ πρώην διὰ βρώματος τὸν Χριστὸν ὡς τὸν ἀδὰμ ἀπατῆσαι βουλόμενος, καὶ συμβαλεῖν οὐκ ἐτόλμα σληγῶν ὑπώπια βασταζων ἐπίσημα, τούτου χάριν ὁ Μονογενὴς καὶ μόνος ἀγωνισττὴς νικῶν πάντοτε καὶ μηδαμοῦ νικώμενος \"Ὁ προσποιεῖται δειλιᾶν, ἵνα δελεάσῃ τοῦτον αὖθις εἰς μάχην, ὡς τὸ πρῶτον σεινήσας εἰς συμπλοχὴν ἠρέθισε 3, καὶ νικήσας ἔρριψε τὸν διὰ βρώματος exponv νενικηκότα. Τὴν γοῦν ἐκ τοῦ βρώματος ἐχγενομένην ἀποκαθάρας νόσον διὰ τῆς ἀθλητικῆς vna'lelas καρτερικῶς τὴν ἀπὸ τοῦ ξύλου γενομένην ἀπάτην ἔσπευδεν ἀναλῦσαι διὰ ξύλου ξύλον προπετὲς διορθούμενος, μᾶλλον δὲ Ὁ τὸν προπετῶς) ἐξ αὐτοῦ γευσάμενον, ἵν᾽ ἐν τῇ γῇ τοῦ σταυροῦ ῥιξωθέντος ἢ παγέντος, à στρατηγὸς ἀπ’ αὐτοῦ τὸν ἐφ’ ἑτέρου ξύλου καθήμενον τύραννον τοξεύσας καταβάλῃ, ἵν’ ἀπὸ ξύλου τὸν ἐν ξύλῳ φονεύσῃ πολέμιον. ὥθεν σπεύδων ὁ Σωτὴρ καὶ πλέον τοῦ δεόντος ἐπιταχύναι τὸν σταυρὸν ἐλεεινὰ κράζει, καὶ βοᾷ συμπαθέστερα, καὶ τὸν “πατέρα λιπαραῖς ἱκεσίαις ἐκδυσωπεῖ, οὐχ ἵνα παρέλθῃ δ, ἀλλ᾽ ἵνα τάχιον ἔλθῃ τὸ ποτήριον. Εὖ δὲ ποτήριον καὶ μὴ τσάθος ὠνόμασε τὸ τσαθος εὐφροσύνην γὰρ εἶχεν, οὐ λύπην τὸ τραττόμενον, καὶ νέκταρ ἡδὺ τὸ πάθος καὶ πτόμα γλυκύτατον, ὅπερ “πιὼν ὁ Σωτὴρ τροὔπιε τοῖς πειστεύουσι ζωὴν ἐρευξάμενος εἰ γὰρ μὴ τοῦτο ἦν, οὐκ ἂν εἶπε ποτήριον. ΣΣπεύδων γὰρ τάχιον κραθῆναι τὸ ποτήριον διὰ τὸν ἀδλεπτοῦντα καὶ μὴ συνορῶντα τῆς οἰκονομίας ἵν᾽ εἴπω τὸ ἀπόρρητόν Quai « Παρελθέτω, » ἵν᾽ ἐλεεινῆς τοῦ XpiooU φωνῆς ἀκροασάμενος θᾶττον τοῦ δέοντος μετὰ τῆς οἰκείας 1; ἐπιδράμῃ φάλαγγος 13, καὶ τὴν ὑστάτην τροπωθεὶς ἥτταν ἀπενέγκηται ἵνα τῷ ταπεινῷ τοῦ λόγου δελεασθεὶς, ὡς δράκων ἀγκίσήρῳ περιπαρεὶς, ἀπόληται !*. Τοῦτο ἁλιεὺς πτολλάκις ἔμπειρος ἐποίησεν ἰχθὺν ὀγκώδη λαβεῖν ἐκ τοῦ βυθοῦ βουλόμενος βραχὺν σκώληκα τῷ ἀγκίστρῳ περιθεὶς λιχνείᾳ γαστρὸς ἀπατώμενον ἔλαθεν. Οὕτω τὸν dv τῇ Θαλαττῃ τοῦ βίου κρυπτόμενον ἀρχέxaxov καὶ πανοῦργον καὶ δόλιον δράκοντα θέλων ὁ Χριστὸς ἀνασπᾶσαι τοῦ Ὁ φάρυγγος δίκην σκώληκος τῷ τῆς Θεότητος ἀγκίστρῳ περιδάλλει τὸ σῶμα, καὶ δι᾽ αὐτοῦ Φθεγγόμενος δελεάζει τὸν νοητὸν καὶ τονευματικὸν ὄφιν. ὅθεν καθὸ ἄνθρωπος ψάλλων πρὸ πολλοῦ τοῦτο κατεμήνυε λέγων «* Ey δέ εἰμι Ὁ σκώληξ καὶ οὐκ ἄνθρωπος.» Αὕτη ἡ σκώληξ συναχθεῖσα τῷ Θεῷ λόγῳ τανῦν ἐν τῷ πελάγει τῆς θνητῆς ζωῆς ἐνεχομένη τὸ στήόμα τοῦ δράκοντος ἐφ᾽ ἑαυτὴν ἠρέθισε ?, καὶ κατέσχε τοῦτον δοκοῦσα κατέχεσθαι αὕτη ἡ σκώληξ τὸ ξύλον τοῦ Savdtov κεκρυμμένως διέφαγεν αὕτη ἡ σκώληξ τὸ χῶμα τῶν ἀδυνάτων λεληθότως ὑφερπύσασα Ὁ ἄφωνα νεκρῶν διήγειρε σώματα αὕτη ἡ σκώληξ εἰληδὸν dónv κυκλώσασα τοὺς ἐπικαθημένους Qpovpἄρχους ἀπέπνιξε καὶ τοὺς ἐκεῖ δυνάστας λαξοῦσα συνέσφιγξεν αὕτη σκώληξ εἰς τὰ τῆς τυραννίδος ἀρχεῖα κατελθοῦσα τὰ τῶν ἁμαρτημάτων χαρτία διέκοψε τὸ τᾶν διαφθείρασα, ἐν οἷς τὰ τῶν ἀνθρώπων ἐγέγραπτο exAnpusMματα αὕτη ἡ σκώληξ τοῦ διαβόλου τὴν κιξωτὸν ἠφάνισεν, ἣν ἀπὸ τοῦ ξύλου τῆς παρακοῆς τεκτονεύσας ἐποίησεν, ἐν jj 10v πέπλον τῆς ἀνθρωπείας δόξης ἀποθέμενος ἔχρυψεν αὕτη ἡ σκώληξ ἄνευ συνουσίας καὶ κοινωνίας ἐγένετο αὕτη μυστικὴ, μονογενὴς, ἀπόρρητος διὰ τῆς σκώληκος ταύτης τὸ μυστικὸν ἀγκισῆρον τὸν ὠγύγιον ἀνέσπασε δράκοντα, περὶ οὗ i59 τῶν ἁγίων λογάδων ἐθέσπισεν «ἄξεις δράκοντα ἐν dyxloflpy. » bxavd σοι cap ἡμῶν τὰ τῆς ἀποκρίσεως, καὶ τοῦ τῆς κοινῆς οἰκονομίας χάριν παραιτεῖσθαι τὸν Χριστὸν τὸ dos ὁ λόγος ἀρίδηλος.","t":"[The Christian (Macarius) answers the objection on “If it is possible, let the cup pass” (3.2).] As to how he was in anguish over the Passion and trembled at those who came against him, I now set out the heading for you more clearly, even if the wording seems contradictory and unclear. For to say, “Do not fear those who kill the body,” and himself to fear the approach of death, and to melt so far as to beg off death in prayer, saying, “Father, if it is possible, let the cup pass,” seems to fight against his own commands and to annul his own legislation of encouragement. For if he teaches others not to fear death, but himself prays it away with great intensity, the matter is very obscure as far as the wording goes. But one must not look only superficially at the wording; one must track down the sense of the economy hidden in it. As wise physicians do not judge only the evident unpleasantness of a herb, but with understanding reckon the benefit hidden in the plant and set great store by it, in the same way we who apply ourselves to the divine teachings must not attend only to the unpleasantness of the wording, but also seek the hidden economy and search out the concealed profit. So we must now examine what he means when he says, “Father, if it is possible, let this cup pass from me.” Having taught the disciples to despise death and having armed them with the steadfast weapons of endurance, he himself shrinks from death, shudders, and trembles — through, as I said, a surpassing achievement of the economy. Hear what this truly is. The enemy was in doubt, afraid that Christ might truly be God and Son of God, and he delayed sending the multitude of the Jews into battle, putting it off, and did not bring the appointed time of the Passion into effect. For fear had seized him that, thinking to engage a man, he would collide with God and be destroyed, struck as if in blindness. For he saw the dead called by him from their tombs to life, and the blind led up from a dark prison to bright and shining enjoyment; he saw sufferings driven from men all at once and diseases fleeing at a single word; he saw the sea become firm as a highway for his walking; he saw winds brought to calm after a great roaring; he saw heaven opened on high to bear witness to him; he heard a voice thunder out of an ethereal cataract; he heard from on high a beloved and only-begotten Son brilliantly proclaimed; and chewing these things over each day, he did not dare to arm his own phalanx, astonished at what was said. And had the Lord's Passion not taken place, it would have followed that the whole world remained unrestored; that everything incurred the utmost ridicule; that the offence of disobedience remained indelible; that the bruises of transgression were never cleansed nor the black eyes of the curse undone; that falls worse than those before sprang up; that human nature was utterly destroyed; that the stage became harsher than a tragedy — if he who was present, holding out freedom from suffering through suffering to those present, had not suffered, because of the demon's scheming. So, that this evil might not happen — more grievous than every evil, beyond all dejection and disaster — he lays bare the man: he feigns fear, shrinks from the Passion, is in anguish at death, puts on the mark of weakness, takes on the humble look of men, so that he may provoke the enemy and, like a beast from its lair, shake him out with the din of his voice. For there were two things through which man was defeated and cast down: the tree and the food of the tree. The fall that came by food he had conquered by fasting; and he had conquered by feigning hunger. For while he was not hungry, the tempter kept quiet and hid the villainy of his own wickedness; but when the one who fasted desired to eat, the tempter rushed at Christ as at one who was weak, and engaging him was defeated, and withdrew far off, as it is written, “He departed from him until an opportune time.” Since, then, the devil — who earlier wished to deceive Christ through food, as he had Adam — had parted from the fast defeated, and did not dare to engage again, carrying the marks of his blows, for this reason the Only-begotten, the only champion, always conquering and nowhere conquered, pretends to be afraid, to lure him again into battle, just as at first, by being hungry, he provoked him into the struggle and, conquering, threw down the one who had once conquered through food. Having, then, cleansed away by his athlete's fast, with endurance, the disease that came from the food, he hastened to undo the deceit that came from the tree, correcting through a tree the rash tree — or rather the one who rashly tasted of it — so that, when the cross had been rooted or fixed in the earth, the general might from it shoot and cast down the tyrant who sat upon another tree, slaying from a tree the enemy in a tree. So the Saviour, hastening and speeding the cross more than was needed, cries out piteously, shouts more movingly, and importunes the Father with earnest supplications — not that the cup may pass, but that it may come more quickly. And he did well to call the Passion a cup and not a passion; for what was being done held gladness, not grief, and the Passion was sweet nectar and a most pleasant drink, which the Saviour drank and pledged to believers, breathing forth life. If it were not so, he would not have said “cup.” Hastening for the cup to be mixed more quickly, because of the one who was blind and did not see — to tell the secret of the economy — he says, “Let it pass,” so that the enemy, hearing Christ's pitiable voice, might rush on with his own phalanx sooner than he should, and be routed and carry off the final defeat; so that, lured by the humility of the word, he might perish like a dragon impaled on a hook. An experienced fisherman has often done this: wishing to take a large fish from the deep, he puts a small worm round the hook and catches it unawares, deceived by the greed of its belly. So Christ, wishing to draw up by the throat the dragon who hides in the sea of life, author of evil, villainous and deceitful, wraps the body like a worm round the hook of the Godhead, and speaking through it lures the intelligible and spiritual serpent. Therefore, as man, singing long before, he made this known, saying, “But I am a worm and not a man.” This worm, joined to God the Word and now held in the open sea of mortal life, provoked the dragon's mouth against itself, and held him while seeming to be held. This worm secretly ate through the tree of death. This worm, creeping unseen under the mound of the powerless, raised the voiceless bodies of the dead. This worm, coiling round Hades, strangled the commanders of the garrison sitting there and, seizing the mighty ones there, bound them fast. This worm, going down to the archives of tyranny, cut through the records of sins, destroying all in which the offences of men had been written. This worm made away with the devil's ark, which he had built and made from the tree of disobedience, in which he had laid up and hidden the robe of human glory. This worm came into being without intercourse or partnership; it is mystical, only-begotten, ineffable. Through this worm the mystical hook drew up the primeval dragon, of whom one of the holy chosen ones prophesied, “You will draw the dragon with a hook.” Our answer is sufficient for you, and the account is plain that Christ begged off the Passion for the sake of the common economy.","f":"Macarius Magnes, <i>Apocr.</i> 3.9 (Blondel, 69–74; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/3-9)."},"macarius-magnes-apocriticus/4.0":{"o":"Τλείστων ἡμῖν λόγων ὑπὸ τῆς ἑλληνικῆς δόξης κεκινημένων καὶ τὴν οὖσαν ἐν αὐτοῖς ἀσάφειαν σαφῆ κατασήησασιν ἱδρῶτι πολλῷ καὶ πόνῳ καὶ καμάτῳ, τέταρτον, ὦ Θεόσθενες, ἀγῶνα τοῦτον ἡμῖν σφοδρῶς κατεπήγαγεν ὁ Φιλολόγος, ὡς εἰπεῖν, ὃν σοῦ συναιρουμένου μόλις ἐθβαρσήσαμεν᾽ ὃν δ᾽ ἔχει τὸν λόγον ἀφηγητέον ἤδη. Συναχθέντων αὖθις οὐκ ὀλίγων, ἀλλὰ καὶ σφόδρα πολλῶν καὶ λίαν ἐπιφανῶν, ὥσπερ ἐξ ὑποθέσεως τινὸς. διατρέπειν ὑπ’ ὄψιν ἱκανῶν ἡμᾶς ἐπιτηδεύσας προσώπων, καὶ τὴν ἀποστολικὴν μετὰ γέλωτος πολλοῦ διεσπάραττε δόξαν","t":"[Macarius to Theosthenes: preface to the fourth debate.] When very many arguments had been raised against us by Greek opinion, and we had made plain the obscurity in them with much sweat, toil, and labour, our lover of learning, so to speak, brought upon us vehemently this fourth contest, Theosthenes, for which we barely found courage even with your help. What its argument was must now be told. When there had gathered again not a few, but very many and very distinguished people, he, as though he had set himself on purpose to put us out of countenance before the eyes of so many persons, began, with much laughter, to tear apart the apostolic doctrine.","f":"Macarius Magnes, <i>Apocr.</i> 4.0 (Blondel, 157; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-0)."},"macarius-magnes-apocriticus/4.1":{"o":"ἕλλην. Πῶς παράγειν ὁ Παῦλος λέγει τὸ σχῆμα τοῦ κόσμου; καὶ σῶς δυνατὸν τοὺς ἔχοντας ὡς μὴ ἔχοντας εἶναι καὶ τοὺς χαίροντας ὡς μὴ χαίροντας, καὶ τὰς λοιπὰς τούτοις γραολογίας εἶναι σιιθανάς; Πῶς γὰρ δυνατὸν τὸν ἔχοντα μὲν ὡς μὴ ἔχοντα γενέσθαι; eds δὲ τοιθανὸν τὸν χαίροντα ὡς μὴ χαίροντα; ἢ σῶς τὸ σχῆμα τοῦ κόσμου τούτου παρελθεῖν δυνατόν; Τίς δ᾽ ὁ παράγων Éaflai καὶ τίνος χάριν; Εἰ μὲν γὰρ ὁ δημιουργὸς τοῦτο παραάξειε, διαδληθήσεται, ὡς τὸ κείμενον ἀσφαλῶς κινῶν καὶ μεταφέρων᾽ εἰ δ᾽ ἐπὶ τὸ κρεῖττον παράξει τὸ σχῆμα, κατηγορεῖται κἀν τούτῳ παλιν, ὡς οὐ συνιδὼν ἐν τῇ δημιουργίᾳ τὸ ἁρμόζον καὶ πρέπον σχῆμα τῷ κόσμῳ, ἀλλὰ τοῦ κρείτvovos λόγου λειπόμενον ἔκτισεν αὐτὸν ὥσπερ ἀτελῆ. Πόθεν γοῦν ἰστέον ὡς εἰς τὸ καλὸν ἡ τοῦ κόσμου Φύσις ὀψὲ τῶν χρόνων ἀλλαττ)ομένη ληξειέ σοτε; Τί δὲ τὸ συμφέρον τὴν τῶν φαινομένων τάξιν ἀλλαγῆναι; El μὲν γὰρ κατηφῆ καὶ λύπης αἴτια τὰ τῶν ὁρωμένων ὑπάρχει σράγματα, καταψάλλεται καὶ τούτοις ὁ δημιουργὸς, καταυλούμενος εὐλόγοις αἰτίαις, ὅτι λυπηρὰ καὶ ταράττοντα τὴν λογικὴν Φύσιν ἐτεκτήνατο τοῦ κόσμου τὰ μέρη, καὶ μεταγνοὺς ἔκρινεν ἀλλάξαι τὸ πᾶν. Mif τι γοῦν ὁ Παῦλος τῷ Ayo τούτῳ ὡς μὴ ἔχοντα διδάσκει τὸν ἔχοντα Qpoveiv, ἐπεὶ τὸν κόσμον ἔχων ὁ κτίσας, ὡς μὴ ἔχων, τούτου παράγει τὸ σχῆμα, καὶ τὸν χαίροντα λέγει μὴ χαίρειν, ἐπεὶ τὸ χαίκαὶ λαμπρὸν κτίσμα ὁ δημιουργὸς βλέπων, οὐ τέρπεται, καθάπερ δ᾽ ἐπ’ αὐτῷ πολλὰ λυπούμενος, μετάγειν τοῦτο καὶ μεταφέρειν διεθουλεύσατο. Μετρίῳ μὲν οὖν γέλωτι τοῦτο τὸ λεξίδιον 'ππαραχωρήσωμεν.","t":"[The Greek (the philosopher):] How does Paul say that the form of the world is passing away? And how is it possible for those who have to be as though they had not, and those who rejoice as though they did not rejoice, and for the rest of these old wives' tales to be credible? For how is it possible for the one who has to become as one who has not? How is it credible that the one who rejoices should be as one who does not rejoice? Or how is it possible for the form of this world to pass away? Who is it that makes it pass away, and why? If the Creator should make it pass away, he will be charged with moving and changing what stands securely. And if he changes the form for the better, he is accused in this too, as one who did not perceive in creating it the form fitting and suitable for the world, but created it lacking the better plan, as though incomplete. How, then, is one to know that the nature of the world, changed late in time, will turn out for good? And what advantage is there in changing the order of visible things? For if the things we see are gloomy and causes of grief, then here too the Creator is sung against and drowned out by reasonable charges, that he fashioned the parts of the world grievous and troubling to rational nature, and then, repenting, decided to change the whole. Perhaps, then, Paul by this saying teaches the one who has to think like one who has not, since the Creator, who has the world, makes its form pass away as though he did not have it; and he says that the one who rejoices is not to rejoice, since the Creator, seeing his fair and bright creation, takes no delight in it, but, as though greatly grieved over it, planned to transfer and change it. Let us pass over this little phrase with a moderate laugh.","f":"Macarius Magnes, <i>Apocr.</i> 4.1 (Blondel, 158; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-1)."},"macarius-magnes-apocriticus/4.10":{"o":"ἄλλο δὲ τούτου πρᾶγμα πολὺ λογιώτερον (xar ἀντίφρασιν λέγω) θέμις διασκοπῆσαι «Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες. 5» Περὶ δὲ τῆς οἰκείας ἐπιδημίας ὁ Χριστὸς ταῦτ᾽ ἐρραψώδεεϊ τοῖς ὄχλοις. Εἰ γοῦν διὰ τοὺς κάμνοντας, ὡς αὐτὸς λέγει, ταῖς ἁμαρτίαις ἐπέστη, ἄρ᾽ οὐκ ἔκαμνον οἱ πατέρες ἡμῶν, οὐδ᾽ ἐνοσηλεύοντο ταῖς ἁμαρτίαις οἱ πρόγονοι; Ei γε χρείαν οὐκ ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, καὶ οὐκ ἦλθε καλέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν ὡς τὸν Παῦλον δὴ λέγειν οὕτως, «\"]ησοῦς Χριστῆὸς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν τπορῶτός εἰμι ἐγώ v εἰ γοῦν ταῦθ᾽ οὕτως ἔχει καὶ ὁ πσεπλανημένος μὲν καλεῖται, ὁ δὲ νοσῶν θεραπεύεται, καὶ καλεῖται μὲν ὁ ἄδικος, ὁ δὲ δίκαιος οὐ καλεῖται, ὁ μητε κληθεὶς μήτε τῆς τῶν Χριστιανῶν δεόμενος θεραπείας εἴη ἂν ἀπλανης τε καὶ δίκαιος ὁ γὰρ μὴ χρηήξων ἰατρείας τὸν «xapà τοῖς τιισ)οῖς λόγον ἀποσήραφεὶς τυγχάνει καὶ ὅσῳ ἂν μᾶλλον ἀποστραφῇ, τοσούτῳ μᾶλλον δίκαιος ἔσται καὶ ὑγιαίνων καὶ ἀπλανής. Μετὰ τοσαύτην κομψείαν καὶ δεινότητα λόγων, σᾶσα μὲν ἔπηξεν ἡ τῶν “παρόντων ἀκρόασις, σᾶσα δὲ συνεσήάλη «ἡ» τῶν λογάδων αἴσθησις ἡμεῖς δὲ τὸν κανόνα τῆς Καινῆς Διαθήκης προπηλακιξόμενον οὕτω Θεασάμενοι, τὸν νοῦν ἐπλήγημεν καὶ τὴν ψυχὴν ἠλγήσαμεν καὶ σαᾶσαν τοῦ σώματος αἴσθησιν ἐταράχθημεν, ὡς μικροῦ λέγειν καὶ ἡμᾶς « Κύριε, σῶσον, ἀπολλύμεθα » τοσαύτῃ δὲ μηχανῆς ζάλῃ κεκυκλωμένοι, ἀοράτῳ δέ ποθεν ἐπικουρίᾳ Srappriσαντες, πρὸς τὴν ἐπικειμένην ἔσήημεν καταιγίδα, ἀντιπρόσωπον αὐτῇ τὴν τοῦ Ἁγίου Πνεύματος συμμαχίαν ποιούμενοι, καὶ δίκην εἰρεσίας τὴν κώπην TivdTlew τῆς γλώττγης ἠρξαμεθα καὶ τὸ τρῶτον πατάσσειν κῦμα κατεσπεύσαμεν.","t":"[The philosopher's objection, followed by Macarius's narrative.] It is right to examine another matter much more learned than this (I say it by antiphrasis): “Those who are well have no need of a physician, but those who are sick.” Christ recited these things to the crowds about his own coming. If, then, he came for the sake of those sick with sins, as he himself says, were our fathers not sick, were our forebears not ill with sins? If those who are well have no need of a physician, and he did not come to call the righteous but sinners to repentance — so that Paul indeed says, “Jesus Christ came into the world to save sinners, of whom I am the first” — if this is so, and the one who has strayed is called and the sick one healed, and the unrighteous is called but the righteous is not, then one who was neither called nor needed the Christians' healing would be free of error and righteous. For one who has no need of healing is the one who has turned away from the word current among the believers; and the more he turns away, the more righteous, healthy, and free from error he will be.\n\n[Macarius:] After such elegance and cleverness of words, the whole audience present froze, and the understanding of the chosen witnesses shrank; and we, seeing the canon of the New Testament so trampled underfoot, were struck in mind, pained in soul, and troubled in every bodily sense, so that we too almost said, “Lord, save us, we are perishing.” But encircled by such a storm of contrivance, taking courage from some invisible help, we stood up against the tempest that lay upon us, setting the alliance of the Holy Spirit to face it; and like rowers we began to ply the oar of the tongue and made haste to strike the first wave.","f":"Macarius Magnes, <i>Apocr.</i> 4.10 (Blondel, 168; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-10)."},"macarius-magnes-apocriticus/4.11":{"o":"Τοῦτο δ᾽ ἦν τὸ περὶ τοῦ σχήματος τοῦ κόσμου καὶ ads παράγει. ὄντως3 ὥσπερ τὸ Φαινόμενον τοῦ κόσμου παράγει σχῆμα, οὕτως παρῆλθεν ἡ Qavτασία τοῦ λέγοντος, οὕτω τὸ νέφος τῆς σοφιστικῆς ἐσκεδάσθη κακίας, οὕτω τὸ βραττόμενον xüpa τῶν λόγων ἔπεσεν. Εἴπωμεν οὖν ὡς πολλαχῶς νοεῖται τὸ σχῆμα τοῦ κόσμου τούτου δύναται γὰρ σχῆμα τοῦ κόσμου τυγχάνειν καὶ ἡ πρόσκαιρος αὕτη ζωὴ καὶ τοολυστένακτος σχῆμα τοῦ κόσμου λάξε καὶ τὴν ἀνόμοιον ἡλικίαν τοῦ σώματος, ἥτις ἀπὸ τοῦ βρέφους εἰς μείρακα παράγει, αὖθις εἰς ἄνδρα καὶ πάλιν els πυρεσθύτην καὶ τέλος εἰς γέροντα σχῆμα γὰρ οὐδὲν ἕτερόν ἐσῆιν ἢ φαντασία πράγματος ὡς γὰρ ἀνδρὸς σκιὰ σσαρεπομένη τυγχάνει μὲν σχῆμά τι καὶ ἀνδρὸς ἀφήγησις, παράγει δὲ θᾶττον ἐπὶ τέλει τοῦ φωτὸς ἀναλουμένη καὶ φεύγουσα καὶ τὴν τῆς dxlivos βολὴν οὐχ ὑπομένουσα, οὕτως ἡ φαντασία τῶν σωματικῶς ὑπαρχέντων ἐνθάδε σχῆμα κέσμου καὶ σκιὰ τυγχάνουσα οὐκ ἔχει μόνιμον καὶ ἀσφαλῆ τὴν σήασιν, ταχινῇ δὲ περιόδῳ τῶν χρόνων σαράγει. Σχῆμα κόσμου καὶ τὴν ἀπάτην vópicov, τὰς ἐν ἀνθρώποις ἀξίας, τάξιν, στρατείαν, ἡγεμονίαν, ἀρχὴν, ὑπάρχους, εἰ Θέλεις, καὶ βασιλείαν αὐτήν. Τούτῶν ὅλων τὸ σχῆμα, ἤτοι τὴν λαμπρότητα (καὶ γὰρ ἐπὶ λαμπρότητος τὸ σχῆμα λαμβάνεται) βραχεῖα καιροῦ ῥοπὴ παρήγαγε χθὲς τὰ βασίλειά τις οἰκῶν, τήμερον τὴν ἐσχάτην QuAaxiv ἐνληρώσατο ἀλλος τὸ βῆμα τῆς ὑπαρxou διέπων ἐξουσίας, ἁρπαγεὶς εἰς τὸ τῶν κατεγνωσμένων ἐθληθη δεσμωτήpiov ἕτερος ναυμαχήσας καὶ λαμπρὸν σχῆμα Φαίνων τοῦ κατορθώματος, wap αὐτὰ γυμνωθεὶς ἀλητεύει κακοπαθῶν ἄλλος σήρατηγησας καὶ βαρβαρικὴν ἀναλώσας φάλαγγα, μέλλων ὅσον οὐδέπω ἐν δευτέροις τῶν βασιλέων θρένοις ἀποκαθέξεσθαι, βασκάνου τινὸς ἔργον μετὰ τὴν νίκην γενόμενος, ἀντὶ τῆς προσδοκωμένης λαμπρᾶς εὐημερίας els ἀφεγγῆ τῶν κατοιχομένων κατηνέχθη ξάραθρον. Οὕτω παράγει τὸ σχῆμα τοῦ κόσμου τούτου, καὶ χρὴ τὸν ἔχοντα Φρονεῖν ὡς μὴ ἔχοντα καὶ τὸν χαίροντα διάγειν ὡς λυπούμενον. ἕτερος ἐν xompía καὶ δυσωδίᾳ καθήμενος, ἐξαίφνης λαμπρὸς ὥφθη καὶ ἐπιφανὴς, τὸ στυγνὸν τῆς κατηφείας ἀποξαλὼν σχῆμα᾽ ἄλλος ἐν μηλωτῇ καὶ apa τρυχόμενος, καὶ τᾶσαν ἀγροικίαν περιάγων ἐλεεινὸς, ἔκ τινος ἀφορμῆς γενόμενος ὄλβιος, περίδλεπτος ἀρχοντικαῖς ἐφάνη δυνάμεσι, κλαπεὶς ἐκ συντυχίας τὸ σχῆμα τῆς πενίας. Οὕτως οὐδὲ τὰ λυπηρὰ τοῖς ἀνθρώποις μόνιμα, οὐδὲ τὰ περιχαρῆ συμέ,αδύνει καὶ Bé&nxev: ἀλλὰ πτάντα πανταχοῦ τὸ σχῆμα σαρά΄γεται. Κῦρος Κροῖσον καθελὼν τῆς ἀρχῆς ἐγύμνωσε Τόμυρις Κῦρον νεκηΐσασα καθεῖλεν οὐδ᾽ ἑκατέρῳ ἔμεινε τῆς βασιλείας τὸ σχῆμα. Σχῆμα κόσμου τὸ κάλλος τῶν πσόλεων ἄθρησον καὶ μαθήσῃ πῶς σαρῆλθε καὶ παράγει. Μέχρι τοῦ νῦν βασιλικὴ τῶν ἀσσυρίων μητρόπολις γέγονεν ἡ καλουμένη Βαβυλὼν, ὀκτακοσίους καὶ πεντήκοντα σταδίους ἐν κύκλῳ περιξαλοῦσα, εἶτ᾽ ἐπὶ τσεντήκοντα πήχεις τοῦ περιβόλου τὸ σλάτος εὐρύνασα, καὶ διακοσίους καὶ πεντήκοντα τὸ ὕψος ἐπάρασα, ἄμαχός τις οὖσα καὶ ἀνάλωτος, δεύτερον ὑπὸ Περσῶν ἐρημωθεῖσα τοῦ σχήματος ἀπώλεσε wücav τὴν εὐπρέπείαν, καὶ τέλος ἐρημωθεῖσα οὐδ᾽ ἴχνος τῆς παλαιᾶς εὐδαιμονίας σώζει. Περί- GAen'lov ἔθνος ὥφθη «ποτὲ τὸ τῆς Μακεδονίας, σάσῃ μὲν ὁμοῦ γῇ, τάση δὲ θαλάσσῃ Φοβερὸν ἐπαρτῆσαν τῆς δυναστείας τὸ xpdzos: ἀλλὰ νῦν τῇ Ῥωμαϊκῇ ῥάδδῳ δαμαξίμενον τῶν ἐπιταττομένων τὸν λόγον εἰσποαττεται, τὸ exdiau τῆς εὐκλείας ἀποθαλὸν σχῆμα. Περιττὸν ἂν εἴη λέγειν τόσαι τοπαρχίαι καπνοῦ δίκην ἀπέπήησαν ἢ τόσαι βασιλίδες γυναῖκες ἀπώλοντο ἢ πόσων ἀνδρῶν ἐπιφανῶν συναπέξη κλέος. Οὕτως εἴ τις Θέλει τὸ τᾶν ἐπελθεῖν τῷ λόγῳ, εὑρήσει τὸ σχῆμα τοῦ κόσμου πιαραγόμενον ὑπὸ τοῦ χρόνου καὶ μεῖναι μὴ δυνάμενον. Αὐτὴν ἄθρησον τῇ διανοίᾳ τὴν ζωὴν καὶ ταύτην εὑρήσεις τυαραγομένην ἐνδίκως οὐ τὸ βρέφος ἐν ἀκακίᾳ πρώην ἀναγόμενον, τιΐἵμερον ἐν ἡλικίᾳ πτρεσθύτον γενόμενον δαπα- νᾶται, κατὰ βραχὺ τῇ φροντίδι τηκόμενον; οὐ ῥώμην τις ἔχων ἀνθηρὰν ἐν νεό- íi «καὶ» δορυφύρων ἄρχοντος ἀξίαν ἐπιφανῆ, γαῦρος ἦν ἐν τῷ βίῳ καὶ τῇ ζωῇ βεξριθὼς, καὶ τήμερον ἐν κλίνῃ κείμενος ἀπηγόρευται; Αὐτὸν, εἰ βούλει, τὸν χρόνον φιλοσόφει, καὶ εὑρήσεις oU. σαγίως éaláa, ἀλλὰ ῥεύματος δίκην ὀξέως ππαραγόμενον. Οὐκ ἔαρ ἦν πρὸ πολλοῦ ποικιλίᾳ τῆς καλλονῆς τῶν ἀν- θῶν γραφόμενον, ὀσμῇ τῆς εὐωδίας λαμπρὸν καὶ ἐπιφανὲς, ψυχαγωγίαν ἔχον ἐπιχαρῆ καὶ τερπνήν; οὐ «dca βλασήη τῶν καλύχων προχύπτουσα τὴν Sav ἄλεκτον τῆς ἡδονῆς εἰργάζετο; οὐ καθαρὰ τῶν πηγῶν τροχάξοντα νάματα διειδεσήάτους πσοταμῶν ἐξέδαλλε ῥύακας; οὐ σλωτῆρσιν ἦν πρὸς ὑπηρεσίαν χαριεσἸάτη Θάλασσα; οὐ γηπόνους ἤπειρος ὡς μήτηρ αὐλακίζειν τὴν βῶλον προὐτρέπετο; οὐ ποιμένες ἀρνίων Φωνῇ περιψαλλόμενοι ἐν ταῖς πορείαις éyavvorto τερπόμενοι; οὐ μουσικῶν ὀρνίθων μελῳδίαι πολύχορδοι τὸν ἀέρα κεράσασαι θυμηδίαν ἄλεκτον καὶ ἀκόρεσῆον; οὐ «xáca κτίσις ὥσπερ aléQavov ἑαυτῇ περιθεῖσα τὸ ἔαρ ἐκκρίτῳ κόσμῳ καὶ λαμπρῷ κατεκαλλωπίσατο, καὶ ὅσον οὐδέπω τοῦ θέρους ἀκμάζοντος, τὸ χάριεν παρῆλθε σχῆμα τοῦ ἔαρος; ἄνθη πρὸς ὀλίγον τὴν χάριν ἀστραάψαντα, εἶτα μαραινόμενα, «óa δὲ axáca ξηραινομένη τῷ καύσωνι, δόνακες δὲ ληΐων τῇ θέρμῃ καμπτόμενοι τῆς οἰκείας Φύσεως τὸ γῆρας ἐμήνυον, κρουνοὶ δὲ καὶ ττοταμοὶ τῷ Φλογμῷ μαχόμενοι, νικᾶν οὐ δυνάμενοι, ὑπεχώρουν εἰς τοὔλαττον, ὄρνιθες δὲ μελῳδοὶ δίχα τεττ yu μετρίως ἐτραύλιξζον, ἐκ μέσου δ᾽ αἰθέρος ἡ ervpxaid ζέουσα axácav ὑπώπτα τῶν φυτῶν τὴν πετάλωσιν, αὐχμηρὰ διεδέξατο τὰ σάντα μεταβολὴ, κρατὴρ Φλογώδης προὔκειτο παντὶ χερσαίῳ ζῴῳ, Ju6ddes ὠστρακοῦντο καὶ τίδακες τὴν τῶν πετρῶν φύσιν ὑπεκρίνοντο μὴ δυνάμεναι τοῦ τυρὸς ὑποστῆναι τὸν καύσωνα ὅλον παρῆλθε τοῦ ἐαρινοῦ κόσμου «τὸ σχῆμα» καὶ διεδέξατο θέρος στεγανὸν καὶ exppóv τὴν τῶν σραγμάτων Φύσιν. Θέα καὶ τοῦτο τὸ σχῆμα μὴ μόνιμον, ἀλλ᾽ ἐξὺ καὶ τρόπον ἐνυπνίου δραπετεῦσαν᾽ ἐκ μέσου ὥφθη τὸ Θέρος, ὥφθησαν γηπόνων πρὸς ἄμητον ἄρουραι, ὥφθη τεπανὰ τῶν πορρέμνων ἀκρόδρυα καὶ φυτοκόμων ἐν ἀμπέλοις wepxdlovres βότρυες καὶ ὁ μὲν τῇ δρεπάνῃ τὸ ληϊον ἔχειρε καὶ χαίρον ἀπὸ τῆς καλάμης τὸν dalaxuv dAduGave , δικασήὴν πόνων τῶν οἰκείων δοκιμάζων τὸ θέρος, ὁ δὲ μῆλον ἐρυθρὸν δρεπόμενος ἐτρύφα καὶ ài ἐσμῆς τὸν καρπὸν ψηλαφῶν ἡδύνετο, καθάπερ ἐν πσροοιμίῳ μετοπώρου τερπόμενος. Καὶ ws μὲν ἄμητος ἐφ᾽ ἅλωνος χαρίεις καὶ avvpdv καὶ κριθῶν τὸ «flos τοῖς ἀροῦσι τρόφιμον, καὶ πτολὺς μὲν ἦν τῶν συναγόντων τὸ Θέρος ὁ κάματος, φρυκτωρίαι δὲ ζέουσαι τῶν σωμάτων καθηπτοντο καὶ ὁ μὲν δρεπάνῳ 2: τὸ δράγμα συνέπτ)υσσεν, ὁ δὲ τῇ λικμητηρίδι τὴν θημωνιὰν ἀνέξαλλεν 7, ἕτερος τῶν ἀχύρων ἐξῇρε τὴν κουφότητα, ἄλλος σινίοις τὸν σῖτον ἐκάθαιρεν, ἕτερος μαρσίπῳ τοῦτον ἀνελάμβανεν ὡς μέλισσαι κηρίον, τὸ Θέρος ἐμερίζοντο. Καὶ τί μετὰ ταῦτα; τὸ πρᾶγμά μοι σκόπησον. Ἐλώφησεν ἄμητος καὶ τὸ σχῆμα τοῦ θέρους ἑαγδαίως παρέδραμεν ὥφθη δ᾽ ὁ καιρὸς τῆς ὀπώρας ἐν ἀκμῇ καὶ θηλαι βοτρίων ἐδάρουν τὴν ἄμπελον καὶ αἱ τῶν ἐπωροφυλάκων ἐγέλων σκηναὶ καὶ τὴν αὐχμηρὰν τῶν ἀμηήτων ὥραν καὶ πολύμοχθον χλιδὴ διεδέχετο καὶ advrves τῶν ἡμερίδων τὴν σἸαφυλὴν ἔτεμνον, καὶ ἦν ψυχαγωγία τὸ καλλισῆον θέλγημα τῶν γινομένων, ἑπηνίκα μετέωροι μὲν ἀναδενδράδες ὡς Ful Βα r. αἴσθησιν ἔχουσαι τὸν καρπὸν ἐπέχρινον, ἄλλαι els τοὔδαφος ὥσπερ ἐγκυμονοῦσαι ἡπλωμέναι κατέκειντο, τῆς οἰκείας φύσεως τοὺς τύκους τροξάλλουσαι τεῦραμμένους ἐν ἀκμῇ καὶ ππολ}ῇ τπεπανότητι, obs τρυγητῆρες μπχιούμενοι ληνοῖς κατεξάλλοντο ἐπὶ τῷ σπαργανῶσαι καὶ πίθων ἐπιμελείαις αὐσϊηρὸν «οἶνον» ἀπεργάσασθαι etpiyapis ἦν τὸ σᾶν, τρυφηλὸν τὸ πρατἸόμενον. ΕΠτα μετ᾽ ἐκεῖνα, ἵνα συντέμω τὸν λόγον, ἐπέδραμεν ὁ χειμὴν, ἐν ᾧ νῦν τὴν τοσαύτην λεπτότητα τῶν λόγων γυμνάξομεν, ἐν ᾧ τοσοῦτον ἐημάτων ἁπλοῦμεν σϊήμονα, πολύχρωμον ζητημάτων κρόκην Ὦ xaluQaiorres , χρυμοῖς ἀπληστῖοις ψυχώσας τὸν ἀέρα καὶ συεύμασιν αὐστηροῖς πιεδηίσας τὴν ἤπειρον, ὑπωρόφιον συγκλείσας τὴν χειροήθη φύσιν, ἀποκλείσας πᾶσαν Θέρμην τῶν οὐρανίων πιόλων, σκυθρωπὸν καὶ λίαν ἀπέστυγνον τὸν περίγειον ἡμῖν τόπον ἀπειργάσατο καὶ Φυλακέτας ἡμᾶς τοὺς epu» ἐν αἰθερύν τρυφῶντας πιεποίηκε᾽ νιφαδες οὖν τὸ wvàv σχῆμα καὶ τὸ χθὲς ἁμανυρώσασαε πάσης alatiistus τὸ τερπνὸν ἀπέκλεψαν, ὡξ ἐκ τούτου Φανερὸν εἶναι τὸ λεγόμενον τὸ περὶ τοῦ Παρέγει τὸ σχῆμα τοῦ κέσμου τούτου. Ποῦ yàp, εἰπέ μοι, τὸ ἔαρ ἢ τὸ Sépos αὖθις; ἢ ττάλιν τὸ μετόπωρον; «àp οὐ καὶ ὁ χειμὼν» οὑτοσὶ λήξει καὶ πσαρελεύσεται; Ποῦ πνευμάτων αὖραι διαπαντὸς ἐκράτησαν; ποῦ τῶν ἀξιωμάτων αἱ δυναστεῖαι τοαρέμειναν; «ποῦ γαλήνη διηνεκῶς ἐκράτησε Θ᾽ ἔλασσαν; ποῦ τὸν κόσμον αὐτὸς ποόλος ἐνεκολπώσατο; τί τῶν γενομένων οὐκ ἔχει τὴν ἀλλοίωσιν; ποία δὲ Φύσις 11015 ἀρνεῖται μετάδασιν; τί οὐ Φιλεῖ τῶν δθημιουργημάτων καθ ἡμέραν ἀλλάττεσθαι; EUAew δ᾽ αὐτὸς μὴ παρέρχευθαι τὸν κόσμον ὥσπερ τὸ ἀγέννητονς εἰ τοῦτο βούλει, δὸς αὐτῷ τοῦ ἀνάρχον τὸν λόγον, ἔπαρον αὐτῇ τοῦ ἀϊδίου αὐτοῦ τὸν νοῦν, μὴ δὸς αὐτῷ τὴν νοότητα, καὶ γῆρας οὐ λήψεται καὶ τὸ τέλος ἀρνηήσεται τὸ γὰρ μὴ γένεσιν ἔχον ἐνδίκως ἀγήρατον, τὸ μὴ ἀρξάμενον εὐλόγως ἀτέλεστον, τὸ ἀγέννητον εἰκότως ἀναλλοίωτον, ΕἸ γοῦν καὶ τὸ σχῆμα τοῦ κόσμου δικαιοῖς μὴ παρέρχεσθαι, κρῖνον ἀναλλοίωτον αὐτὸ καὶ ἀΐδιον τούτῳ δὲ τῷ λόγῳ, οὐδ οὐρανὸς γεννητὸς, οὐδὲ γῆ, οὐ Θάλασσα, οὐ λογικὸν, οὐκ ἄλογον ζῷον, οὐδὲ πετεινὸν, ἀλλ᾽ ἀΐδια πάντα καὶ τὴν τῆς γενέσεως οὐσίαν ἀρνήσεται. ἀλλ οὐδεὶσ ἀνθρώπων μεστὸν áροσύνης οὕτω δόγμα καταδέξεται,, οὐδ᾽ αὐτὰ τῶν Σκυθῶν καὶ βαρδάρων τὰ γένη ἀλλὰ τὸ μὲν γεννητὸν ἐρεῖ, τὸ ἀγέννητον, καὶ τὰ μὲν παρερχέμενον, τὸ δὲ μένον ἐν ταὐτῷ. Παῦλον οὖν εἰδὼς ὡς τὸ àv σχῆμα τοῦ κόσμου παρελεύσεται δικαίως ἔλεγεν «Ol ἔχοντες ὡς μὴ ἔχοντες ἐσίωσαν καὶ Φρονείτωσαν ὃ. » Οὐ βέβαιον ydp τὸ κτῆμα τῷ ἔχοντι wapepyóuevov τροπαῖς, καιροῖς, ὥραι:, μετα βολαῖς κ Μηδ’ ὁ χαίρων χαιρέτω » ἐφ᾽ ᾧ γὰρ χαίρει, ῥᾷον μεταθάλλεται. Οὐδὲ γὰρ ἡμέρα δι᾽ ὅλου πολλὴ καὶ ἀτέλεσίτος, ἵν’ ὡς ἔχοντες αὐτὴν ἀεὶ λαμπρὰν χαίρωμεν, ἀλλ᾽ ἐπιφοιτὰ καὶ τάλιν ἀποφοιτᾷ, καὶ τῇ μὲν εὔδιος ὁρᾶται καὶ πάλιν χειμάδιος, ὡς τὸ σχῆμα ταύτης ἄγεσθαι καὶ τυαράγεσθαι οὐδὲ νὺξ μεydÀn τις ὑπάρχει καὶ ἀπλήρωτος, ἵνα βαθὺ ἐν αὐτῇ τὸ σκότος δεχόμενοι μακροὺς αἰῶνας ἀποκαθευδήσωμεν, ἀλλὰ σκιά τις τῇ μὲν δεκάωρος, τῆ δὲ δωδεκάωρος, οὐ στάσιμον ἔχουσα τὸ σχῆμα καὶ ἀκίνητο». Καὶ ταῦτα μὲν ἱκανὰ cepi τοῦ Παράγει τὸ σχῆμα τοῦ κόσμου. ἐαθὺν.","t":"[The Christian (Macarius) answers the objection on “The form of this world is passing away” (4.1).] This was the point about the form of the world and how it passes away. Truly, just as the visible form of the world passes away, so the speaker's fantasy has passed away, so the cloud of sophistic wickedness has been scattered, so the seething wave of words has fallen. Let us say, then, that the form of this world is understood in many ways. This temporary life, full of groaning, can be the form of the world. Take as the form of the world also the changing ages of the body, which passes from infant to boy, then to man, then to older man, and finally to old man; for a form is nothing other than the appearance of a thing. As the shadow that follows a man is a kind of form and outline of the man, but quickly passes away when the light ends, consumed and fleeing, unable to endure the stroke of the ray, so the appearance of bodily things here, being the form and shadow of the world, has no lasting and secure standing, but passes away in the swift revolution of the times. Consider as the form of the world also its deceit: the dignities among men, rank, military command, governorship, office, prefects if you like, and kingship itself. The form of all these, that is, their splendour (for “form” is used also of splendour), a brief turn of time has made to pass away. Yesterday someone lived in the palace; today he has taken his lot in the lowest prison. Another, presiding over the tribunal of the prefect's authority, was seized and thrown into the prison of the condemned. Another, after fighting a sea battle and showing a brilliant form of success, is at once stripped and wanders in misery. Another, having commanded an army and destroyed a barbarian phalanx, about to sit just next to the king's throne in the second place, became after his victory the victim of someone's envy, and instead of the brilliant prosperity he expected was carried down into the lightless pit of the departed. So the form of this world passes away, and the one who has must think as one who has not, and the one who rejoices must live as one who grieves. Another, sitting in dung and stench, suddenly appeared brilliant and notable, having thrown off the gloomy form of dejection; another, worn out in a sheepskin and rags and wandering pitiably over all the countryside, became rich through some opportunity and appeared admired among the powers of office, robbed by chance of the form of poverty. So neither sorrows are lasting for men, nor joys secure and firm; everything everywhere has its form passing away. Cyrus deposed Croesus and stripped him of his rule; Tomyris conquered Cyrus and brought him down; neither kept the form of kingship. Consider the beauty of cities as the form of the world, and you will learn how it has passed and passes away. Until now the city called Babylon was the royal metropolis of the Assyrians, encircling eight hundred and fifty stades round about, widening its wall to a breadth of fifty cubits and raising it to a height of two hundred and fifty, unassailable and impregnable; then, laid waste by the Persians, it lost all the comeliness of its form, and at last, made desolate, it keeps not a trace of its ancient prosperity. The nation of Macedonia was once admired, hanging the might of its power fearsomely over all land and sea alike; but now, subdued by the Roman rod, it pays the reckoning of what is imposed on it, having cast off the whole form of its glory. It would be superfluous to say how many principalities have flown away like smoke, or how many queens have perished, or how many famous men's glory has gone down with them. So if anyone wishes to go over the whole in thought, he will find the form of the world passing away under time and unable to remain. Consider life itself in your mind, and you will find it rightly passing away. Is not the infant, brought up in innocence before, today, having become an older man in years, consumed, melting away little by little with care? Did not one who had blooming strength in youth and the notable rank of a captain of the guard swagger in life and weigh heavy in his living, and today he lies in bed, given up? Philosophize about time itself, if you like, and you will find it not standing firm, but swiftly passing like a stream. Was it not spring not long ago, painted with the variety of the beauty of flowers, bright and notable with fragrance, holding a delightful and pleasant charm? Did not every shoot of buds peeping out make a sight of unspeakable pleasure? Did not the pure streams of springs, running, send out the clearest brooks of rivers? Was not the sea most pleasant for the sailors' service? Did not the land, like a mother, urge the farmers to furrow the clod? Did not the shepherds, sung around by the voices of lambs on their way, rejoice in delight? Did not the many-stringed melodies of musical birds mingle with the air an unspeakable and insatiable joy? Did not all creation, putting spring round itself like a crown, adorn itself with choice and brilliant ornament — and hardly had summer reached its prime when the graceful form of spring passed away? The flowers flashed their grace for a little and then withered; all the grass dried in the heat; the stalks of grain, bowed by the warmth, showed the old age of their own nature; streams and rivers, fighting the blaze and unable to win, retreated to less; the songbirds, apart from the cicadas, chirped faintly; from the midst of the aether the seething blaze scorched all the leaves of the plants; a parched change succeeded everything; a fiery bowl was set before every land creature; the clods turned to potsherds, and the springs played the part of rocks, unable to withstand the heat of the fire. The whole form of spring's adornment passed away, and a close and fiery summer took over the nature of things. See that this form too is not lasting, but swift, and flees away like a dream. Summer appeared in the midst; the farmers' fields appeared ready for harvest; the fruits of the orchards appeared ripe, and the clusters ripening in the vinedressers' vineyards; one cut the crop with the sickle and gladly took the ear from the stalk, judging the summer the umpire of his labours; another, picking a red apple, enjoyed it and delighted in feeling the fruit by its scent, as though rejoicing in a prelude of autumn. Then the harvest on the threshing floor was a pleasure, and the wheat and barley nourishing to the ploughmen; great was the labour of those who gathered in the summer, and seething heats fastened on their bodies; one gathered the sheaf with the sickle, another tossed up the heap with the winnowing fan, another lifted away the lightness of the chaff, another cleaned the grain with sieves, another took it up in a bag; like bees sharing the honeycomb, they shared out the summer. And what after this? Consider the matter: the harvest ceased, and the form of summer ran swiftly past. The season of the vintage appeared in its prime: the clusters weighed down the vine; the watchmen's huts in the orchards laughed; luxury succeeded the dry and toilsome season of harvest; all cut the grapes of the cultivated vines, and the most beautiful charm of what was happening was a delight to the soul, when the vines trained high on trees, as though they had sense, poured out their fruit, and others lay spread on the ground as though pregnant, bringing out the offspring of their own nature, ripe in their prime and in full mellowness, which the grape-gatherers threw into the vats, to swaddle them and by the care of the jars make dry wine. Everything was full of joy; everything done was luxurious. Then after these — to cut the account short — winter ran upon us, in which we are now exercising such subtlety of words, in which we are spreading out such a warp of sayings, weaving into it the many-coloured woof of questions. Having chilled the air with insatiable frosts and fettered the land with harsh winds, having shut the tame creatures under roofs and shut off all heat from the heavenly poles, it has made the region about the earth gloomy and very hateful to us, and has made us, who before luxuriated in clear air, keep indoors. So the snowflakes have darkened yesterday's whole form and stolen away the delight of every pleasure, so that from this the saying is plain: “The form of this world is passing away.” For where, tell me, is spring, or summer again, or again autumn? Will not this winter too cease and pass away? Where have the breezes of the winds prevailed for ever? Where have the powers of high office remained? Where has calm held the sea continually? Where has the vault of heaven itself held the world in its embrace unchanged? What among things that have come into being does not undergo alteration? What nature refuses to pass on? What among created things is not apt to change every day? If you yourself wish the world not to pass away, like the unbegotten — if you wish this, give it the principle of what has no beginning, attribute to it the sense of the everlasting, do not give it newness, and it will not grow old and will refuse an end. For what has no coming into being is rightly ageless; what has not begun is reasonably endless; the unbegotten is fittingly unchangeable. If, then, you claim that the form of the world does not pass away, judge it unchangeable and everlasting. By this reasoning, neither heaven came into being, nor earth, nor sea, nor rational or irrational animal, nor bird, but all are everlasting and will deny the being of coming into existence. But no man full of good sense will accept such a doctrine, not even the races of the Scythians and barbarians; he will say that the one is begotten and the other unbegotten, that the ones pass away and the other remains the same. So Paul, knowing that the whole form of the world will pass away, rightly said, “Let those who have be and think as though they had not.” For possession is not secure for the one who has it, since it passes away with turns, seasons, hours, and changes. “Let not the one who rejoices rejoice”; for what he rejoices in is easily changed. For not even a day is altogether long and unending, so that we might rejoice as always having it bright; it comes and goes again, now seen fair and now stormy, so that its form comes and passes away. Nor is any night great and never filled, so that, receiving deep darkness in it, we might sleep for long ages; it is a shadow, now of ten hours, now of twelve, not having a stable and unmoving form. This is enough on “The form of the world is passing away.”","f":"Macarius Magnes, <i>Apocr.</i> 4.11 (Blondel, 169–173; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-11)."},"macarius-magnes-apocriticus/4.12":{"o":"Évreüüsv δὲ ἴδωμεν τίς ἡ νεφέλη καὶ τίνες οἱ ἁρπαξζόμενοι ἐν τῇ νεφέλῃ els ΡΟ. ἔφ, ν΄. ἀπάντησιν εἰς ἀέρα, καὶ πάντοτε μετὰ τοῦ Κυρίου ἐσόμενοι, μὴ τοροφανῶς ὡς τὰ ἄλογα τὴν λέξιν μηρυκώμενοι, ἀλλ᾽ ὡς λογικοὶ, λογικὴν σιτούμενοι τράπεζαν, τὸν ἀποστολικὸν νοῦν λεπττῶς ἐρευνήσωμεν᾽ μυστικὰ γὰρ ἡμῖν ὧδε Quλοσοφεῖ κεφάλαια. Τὴν ydp “παρομαρτήσασαν φθορὰν τῇ ἀνθρωπείᾳ Φύσει ἐξ αὐτεξουσίου γνώμης καὶ προαιρέσεως ἐξαφανισθῆναι λέγει ἐν τῇ δευτέρᾳ τοῦ Χριστοῦ παρουσίᾳ καὶ ὥσπερ ἐκ μεγάλων τῶν ὧδε τυραγμάτων ἑἐξαρπαγῆναι “σηλῶν καὶ τῆς θνητῆς τοὺς εὐσεβεῖς ἀνασπασθῆναι ζωῆς. ὥσπερ γὰρ ἡ τῶν ὑδάτων Φύσις ἁλμυρά τις οὖσα καὶ πικρὰ καὶ βαρυτάτη κάτω που ταῖς 9αλάσσαις καὶ ταῖς λίμναις ὑπόκειται, ἐν νεφέλαις δ᾽ ἁρπαξομένη εἰς ἀέρα τρο- χάζει, οὕτω τὴν ὀνθρωπείαν ἐν τῇ τπυιικρότητι τοῦ βίου κατακειμένην φύσιν xdv τῇ θαλαττῃ τοῦ Θανάτου βεδλημένην «xov κάτω ἀγγελικῇ δυνάμει ῥαγδαίως ἀνασπάσει, ἣν ἀλληγορικῶς ὀνομάζει νεφέλην διὰ τὴν τοραγματείαν. Ἐπειδὴ γὰρ πῆ μὲν ὑψηλὸν καὶ μετέωρον τὸ τῆς νεφέλης εἶδος, τῇ δὲ χθαμαλὸν καὶ κοινωνίαν πρὸς τὴν γῆν ἀσπαζόμενον καὶ μέχρι τῶν μυχῶν ἔσθ᾽ ὅτε καταξαῖ- νον, ὁμοίως ἡ τῶν ἀγγέλων οὐσία καὶ ταχυτὴς διακονοῦσα τῇ δόξῃ τοῦ κτίσαντος, «uj μὲν κάτεισιν εἰς τὴν γῆν ὑπηρετοῦσα τῷ Θεῷ, τῆ δ᾽ ἄνεισι τῆς λειτουργίας τὸν λόγον τ΄ληρώσασα᾽ τούτου χάριν νεφέλαις ἀπείκασε τὴν ἀγγελικὴν φύσιν διὰ τὴν ὁμοίαν τῆς πραγματείας ἐνέργειαν. Οὕτω τὸν ἀβξακοὺμ ἁρπάσας ἐκ μέσου τῆς Ἰουδαίας, ὡς ἀπὸ λίμνης ὕδωρ μι any γοῦν «ὁ ἰακὼβ\"» ὅτι ἀγγέλους ἀναβαίνοντας καὶ καταξαίτοντας ἐκ τοῦ οὐρανοῦ εἶδεν». ὅθεν συνήθως al Θεῖαι καὶ προφητικαὶ δέλτοι τοὺς ἀγγέλους νεφέλας ἀναφανδὸν καλοῦσι᾽ «xij μὲν « *ÉvreAoüpai ταῖς νεφέλαις τοῦ μὴ βρέχειν els τὸν ὁ. ἀμπελῶνα » el γὰρ ἀμπελὼν ὀὐχ ἕτερός ἐσῆιν ἀλληγορικῶς τοῦ λαοῦ, εἰκότως NL ἄγγελοι ἂν εἶεν αἱ νεφέλαι ὀπτασίας ὑετὸν τῷ λαῷ χορηγοῦντες τῆ δὲ «\" ἰδοὺ : καὶ ὡς υἱὸς ἀνθρώπου ἐρχόμενος μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ, » τουτέστι μετὰ τῶν ἀγγέλων. ἵνα δὲ γνῶμεν ὅτι Δανιὴλ ἀλληγορικῶς τοὺς ἀγγέλους ὃ. ἐκάλεσε, μεθ’ ὧν ὁ υἱὸς τοῦ ἀνθρώπου ἤρχετο, λέγει ὁ Ἐὐαγγελιστὴς « \"ὅταν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου, καὶ πάντες οἱ ἄγγελοι μετ᾽ αὐτοῦ. » Ἑρμηνεύει. γὰρ τίνες εἰσὶν αἱ νεφέλαι σσαρὰ τῷ Δανιὴλ, μεθ᾽ ὧν ὁ υἱὸς τοῦ ἀνθρώπου βέθηκε, λέγων ἀγγέλους ἐν τῷ « ὅταν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπον, καὶ «xdvres oi ἄγγελοι μετ᾽ αὐτοῦ » καὶ αὖθις ἀλλαχοῦ νεφέλην ὀνομάξει τὴν ἀγγελικὴν τάξιν ἐν τῷ « Νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ καὶ τῦῦρ ἐναντίον αὐτοῦ τροπορεύσεται » κἀκεῖ γὰρ ἐν τῷ δευτέρῳ τῆς «τοῦ» Χριστοῦ παρουσίας κριτηρίῳ νεφέλην κύκλῳ δορυφοροῦσαν τὸ θεῖον δικασήήριον τὴν ἀγγελικὴν τάξιν ὑπεσήμανε, καὶ γνόφον τὴν ἀθέατον καὶ δυσερμήνευτον τῆς ἐνανθρωπήσεως οἰκονομίαν ἐδήλωσε, αῦὖρ δὲ Φλαγίζον τὴν ἐξασἸράπτουσαν ἐκ τῆς νεφέλης τιμωρίαν ἠνίξατο, Θρόνον δὲ τῆς μακροθυμίας τὴν καθέδραν σοι λέγει καὶ κρῖμα τὸ αὐστηρὸν τοῦ Νόμου ππαρεμφαίνει, δικαιοσύνην δὲ τὴν εὐαγγελικὴν ὑπέδειξε δωρεὰν, ἵν’ ὅπερ ὁ Νόμος κατεπόνει τῷ χρίματι, τοῦθ᾽ ἡ δωρεὰ τοῦ Εὐαγγελίου δικαιώσῃ τῇ χάριτι. Καὶ ἀλλαχοῦ « «ὁ τιθεὶς νέφη τὴν ἐπίθασιν αὐτοῦ » καὶ στύλος ὅδε νεφέλης ἡγεῖτο τοῦ λαοῦ τὴν ἡμέραν «3» ἐξενάγει τὸν λαόν. ἵνα δὲ γνῶμεν ὡς περὶ ἀγγέλων ὁ λόγος τῆς νεφέλης ἧς φησιν ὁ ἀπόστολος, ἐκ τοῦ Εὐαγγελίου σαφηνίσω τὸ κείμενον, ἔνθα φησίν c ὅταν ἔλθη ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ, ἐξαποστελεῖ τοὺς ἀγγέλους αὐτοῦ εἰς τὰς τέσσαρας γωνίας τοῦ κόσμου καὶ ἐπισυνάξουσι τοὺς ἐκλεκτοὺς αὐτοῦ ἀπ’ ἄκρου τῆς γῆς ἕως ἄκρου αὐτῆς. » ὁρᾷς τοὺς δικαίους συναγομένους καὶ τρόπον τινὰ ὑπὸ νεφέλης ἁρπαζομένους εἰς ἀπάντησιν τοῦ Κυρίου. ὅτι δὲ ὁ Ἀπόστολος ὡς ἐπὶ τὸ τλεϊστον εἴωθε παραπλησιάξειν τὰς φύσεις τῶν πραγμάτων, αὐτόθεν σοι τοῦτο ποιῶ δῆλον καὶ ἀναφανδόν περὶ γνώσεως γὰρ ἐθέλων εἰπεῖν καὶ ἀγνωσίας τὴν μὲν γνῶσιν ἡμέρᾳ, τὴν δ᾽ ἀγνωσίαν ἀπείκασε τῇ νυκτὶ λέγων «\" ἢ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν ὡς ἐν ἡμέρᾳ εὐσχημόνως τπεριπατήσωμεν᾽ » καὶ αὖθις, «Ὑμεῖς δὲ advres υἱοὶ Φωτὸς καὶ υἱοὶ ἡμέρας ἐστέ » καὶ οὐ σάντως αἰσθητὸν φῶς οὐδ᾽ αἰσθητὴν ἡμέραν ταῦτα λέγων ἐμήνυεν, ἀλλὰ Φῶς νοητὸν ὄντως καὶ μακάριον, ἡμέραν δὲ μυστικὴν ἀφθαρσίαν ἐκλάμπουσαν. Οὕτως οὖν κἀνταυθοῖ καθολικοῦ τὴν οἰκουμένην τέλους καταλαβόντος καὶ ῥυείσης ὑδάτων δίκην τῆς ἀνθρωπότητος, χρεία σαλπιγγος καὶ βροντῆς καὶ νοητῆς νεφέλης ἐπὶ τῷ “]οηθῆναι μὲν τῇ σάλπιγγι τὸν κόσμον, τιναχθῆναι δὲ τῇ βροντῇ καὶ σαλευθῆναι τὸν ἄδην, συναχθῆναι δὲ} τῇ μυστικῇ νεφέλῃ τοὺς ἐκχυθέντας ὡς ὕδωρ κἀκ τοῦ τῆς γῆς διαρρυέντας ἀγγείου ἀπ’ ἄκρου γῆς ἕως ἄκρου εἰς ἀπάντησιν τοῦ Χριστοῦ, τουτέστιν ἐπὶ τοῦ QoGepoU καὶ δικαίου βήματος, ἐν ᾧ βήματι τοὺς ὑπὸ τῆς νεφέλης ἁρπαγέντας ἐν τάχει ἐκ δεξιῶν στήσει καὶ ἐξ εὐωνύμων ὁ βασιλεύς. Σαλπίσει γὰρ οὐ κερατίνῃ σάλπιγγι οὐδὲ χαλκῷ καλάμῳ ἀλλ᾽ ἀγγελικῇ φωνῇ, καὶ «τάντας ἀναστησει τὴν φθορὰν ἀποθεμένους καὶ κούφους αὐτοὺς καὶ μεταρσίους ἐργασάμενος. ὡς γὰρ Ἠλίας ἐν ἵπποις εἰς οὐρανοὺς ἡρπάγη ἀγγέλοις οὖσι τὴν Φύσιν τοῦ πράγματος, ἵπποις δὲ τὴν ἱσ᾽ορίαν πυρίνοις ὑπάρχουσι καὶ πυρὸς ἅρματι δηλοῦσι τὸ ταχὺ, οὕτω καὶ νῦν ἐν νεφέλῃ ἀγγελικὸν ἐχούσῃ τὸν λόyov τῆς οὐσίας, νεφέλῃ δὲ τὸ τρόσρημα διὰ τὴν τοραγματείαν. ἐπειδὴ δ᾽ ἔφης ἕκασῖον τῶν γενομένων καταλλήλῳ χαίρειν μονητηρίῳ καὶ τόπῳ καὶ μὴ δύνασθαι ξένην δίαιταν ἀσμενίσαι, γνῶθι ὡς ἕκαστα τῶν wpayμάτων, γεννητὸν ἐχόντων τῆς οὐσίας τὸν λόγον, ἐν ἀλλήλοις, οὐκ ἐν ἑαυτοῖς μένοντα διασώξεται οἷον ἐν τῷ ξηρῷ τὸ ὑγρὸν, ὡς ἐν ὀσήρακῳ τὸ ὕδωρ, ἐν τῷ ψυχρῷ τὸ Θερμὸν, ὡς ἐν ἀέρι τὸ eüp καὶ αὖθις ἐξ ἀναστροφῆς, ἐν τῷ ὑγρῷ τὸ ξηρὸν, ὡς ἐν ἀβύσσῳ ἡ yi, ἐν τῷ Θερμῷ τὸ ψυχρὸν, ὡς ἐν ἀσραπῇ τῆς χαλάξης τὸ ὕδωρ. ἕτερον γὰρ ἐν ἑτέρῳ τὴν μονὴν ἀσπάξεται, ὁμόστοιχον δ᾽ ἐν ὁμοστοίχῳ σῶμα μένειν ἀδύνατον οὐδὲ γὰρ ἐν συρί τις κατέλαβεν ἄλλο «ip οὐδ᾽ ἐν ὕδατι φύσιν ἑτέραν εὗρεν ὕδατος, ἀλλ᾽ ἐν ὕδατι μὲν γῆν εὑρίσκουσιν ἄνθρωποι, ἐν γῇ δὲ φλέδας xpunllouévas ὑδάτων ἀνέπτ)υξαν ἐν γοῦν τῷ ὑγρῷ Quas ἐνδιαιτᾶται τὸ ξηρὸν κἀν τῷ ξηρῷ τὸ ὑγρὸν ἐμφωλεύει συνήθως οὕτως ἐν τῷ ψυχρῷ πυρὸς σπινθῆρες πολλάκις εὑρίσκονται ἐγκρυπτόμενοι κἀν πυρὶ ψυχρότης λεληθότως ἀπέμεινεν οὕτω καὶ τὸ βαρὺ τῷ κούφῳ φίλιον καὶ avvéaTiov, ὡς ψυχὴ τῷ σώματι, καὶ τὸ κοῦφον τῷ βαρεῖ Θέλει ἐπαναπαύεσθαι. Πᾶσα γὰρ Φύσις πραγμάτων οὐκ ἀφ᾽ ἑαντῆς ἀλλ᾽ ἀφ᾽ ἑτέρου λόγου λαμβάνει τὴν σύστασιν οἷον τοῦ δικαίου μὴ ἔντος, ὁ τοῦ ἀδίκου λόγος οὐχ ὑφέστηκεν ὁμοίως τοῦ εὐσεθοῦς μὴ Qavévros , οὐδὲ τὸν ἀσεβῆ τις εὑρίσκει δοκιμάσαι οὐδὲ τὸ βαρὺ δίχα τοῦ κούφου, οὐδὲ τὸ θερμὸν ἄνευ τοῦ ψυχροῦ κἂν τις ἐθέλῃ τὸ «àv διϊππεῦσαι τῷ λόγῳ, ἕκαστα τῶν ὄντων ἑτέρων κατηγορούμενα εὑρήσειεν. Οὐ ξένον γοῦν εἰ νεφέλαι τοὺς ἀνθρώπους τῆς γῆς ἀποσπάσουσι φθορᾶς ἀπαλλαγέντας καὶ τοῦ τῆς κακίας ἀπολυθέντας πηλοῦ ὃν γὰρ ἔχουσι λόγον νεφέλαι πρὸς ὕδατα, τοῦτον ἔχουσι τὸν λόγον οἱ ἄγγελοι πρὸς τοὺς ἀνθρώπους. E ye οὖν ὕδωρ οὐ κάμνουσι νεφέλαι βασταξουσαι, «τολλῷ μᾶλλον Áyγελοι τὴν τῶν ἀνθρώπων ᾧύσιν μεταφέροντες. ὅτι δὲ τοὺς ἀνθρώπους ὁ θεῖος λόγος παρείκασεν ὕδασιν, soi σοι μαθεῖν, λέγοντος τοῦ Προφήτου «\" ἰδοὺ ὡς ὕδωρ ἔθνη πολλά \"» καὶ «᾿ Πλῆθος ἐθνῶν πολλῶν ὡς ὕδωρ ἠχήσει.» El γοῦν ὕδατα τυγχάνουσιν ἄνθρωποι, χρεία νεφέλης νοητῆς, ἥτις ὡς ὕδωρ κουΦίσει τὴν γεηρὰν οὐσίαν μηδέ σε ταραττέτω τὸ ῥῆμα Παύλου λέγοντος, « Ἡμεῖς ἁρπαγησόμεθα,» ὡς δοκεῖν ψεύδεσθαι, ἅτε τῆς ἀνασήάσεως μὴ γενομένης ἐν ταῖς ἡμέραις αὐτοῦ. Φίλον γὰρ αὐτῷ dali τὸ συγκατατάττειν ἑαυτὸν τῷ λόγῳ τῆς οὐσίας καὶ μὴ φεύγειν τὸ συγγενές στάντας γὰρ ἐν ἑαυτῷ τυγχάνειν, καθὸ ἄνθρωπος, εὐλόγως ἐδοκίμαζε καὶ ἐν σᾶσιν αὐτὸς ὑπάρχειν φιλαληθως ἔκρινε καὶ τοῖς χρόνοις τροὐλάμξανεν ἢ πάλιν ἐδράδυνεν οὕτω ydp τις Φιλέταιρος ποιεῖ καὶ σοοιεῖ τῶν ὁμοστοίχων ἀγαπῶν τὴν συγγένειαν.","t":"[The Christian (Macarius) answers the objection on “We who are alive will be caught up in the clouds” (4.2).] Now let us see what the cloud is, and who those are who are caught up in the cloud to meet the Lord in the air and will always be with the Lord. Let us not chew the words over on the surface like irrational animals, but, as rational beings feeding at a rational table, let us search out carefully the apostle's meaning; for here he philosophizes on mystical heads. He says that the corruption which has accompanied human nature as a result of free will and choice will be made to vanish at the second coming of Christ, and that the godly will be snatched, as it were, out of the great mire of the affairs here and drawn up out of mortal life. For as the nature of water, being salty, bitter, and very heavy, lies below in seas and lakes, but when it is snatched up in clouds runs into the air, so he will forcibly draw up by angelic power human nature, which lies below in the bitterness of life and has been thrown into the sea of death — the power which he calls a cloud allegorically, because of the way it works. For since the form of the cloud is at one time high and lofty, and at another low, keeping company with the earth and sometimes coming down into its hollows, so likewise the being and swiftness of the angels, ministering to the glory of the Creator, at one time comes down to earth in God's service and at another goes up again when it has completed the work of its ministry; for this reason he likened angelic nature to clouds, because of the likeness of their working. So, having snatched up Habakkuk out of the midst of Judaea like water from a lake … Jacob too saw angels going up and coming down from heaven. So the divine and prophetic tablets regularly call the angels clouds openly. In one place: “I will command the clouds not to rain on the vineyard”; for if the vineyard, allegorically, is nothing other than the people, the clouds would fittingly be angels supplying the rain of visions to the people. In another: “Behold, one like a son of man coming with the clouds of heaven,” that is, with the angels. And that we may know that Daniel allegorically called the angels clouds, with whom the son of man was coming, the evangelist says, “When the Son of Man comes, and all the angels with him.” For he interprets what the clouds are in Daniel with which the son of man came, calling them angels in the words, “When the Son of Man comes, and all the angels with him.” And again elsewhere he names the angelic order a cloud, in “Cloud and darkness are round about him, and fire will go before him.” For there too, in the judgment of Christ's second coming, he signified by the cloud round about the angelic order guarding the divine tribunal; by darkness he showed the unseen and hard-to-interpret economy of the incarnation; by the blazing fire he hinted at the punishment flashing out of the cloud; he tells you that the throne is the seat of long-suffering; he suggests by judgment the sternness of the law; and he points to righteousness as the gift of the Gospel, so that what the law wore down by judgment the gift of the Gospel might justify by grace. And elsewhere, “He who makes the clouds his ascent”; and here a pillar of cloud led the people by day … guided the people. And so that we may know that the apostle's account of the cloud is about angels, I will make the text plain from the Gospel, where it says: “When the Son of Man comes in his glory, he will send his angels to the four corners of the world, and they will gather his elect from one end of the earth to the other.” You see the righteous being gathered and, in a sense, caught up by a cloud to meet the Lord. And that the apostle very often likens the natures of things to one another, I make plain and evident to you from this: wishing to speak of knowledge and ignorance, he likened knowledge to day and ignorance to night, saying, “The night is far gone, the day has drawn near; let us walk decently as in the day”; and again, “You are all sons of light and sons of day.” In saying this he did not at all mean physical light or a physical day, but a truly intelligible and blessed light, and a mystical day shining with incorruption. So here too, when the universal end has seized the world and humanity has flowed out like water, there is need of a trumpet, of thunder, and of an intelligible cloud: that the world may be terrified by the trumpet; that Hades may be shaken and moved by the thunder; and that those poured out like water and flowed out of the vessel of the earth may be gathered by the mystical cloud from one end of the earth to the other to meet Christ — that is, at the fearful and just tribunal, at which the King will quickly set those caught up by the cloud on the right and on the left. For he will sound the trumpet, not a trumpet of horn nor a reed of bronze, but with an angelic voice, and will raise all, having put off corruption, making them light and lifted up. For as Elijah was caught up to heaven by horses — angels in the reality of the matter, but in the narrative horses of fire, showing their swiftness by a chariot of fire — so now too in a cloud, which has the angelic principle as its being, but the name of cloud because of its working. And since you said that each of the things that have come into being delights in a suitable dwelling and place and cannot welcome a strange way of life, know that each thing whose being has come into existence is preserved by remaining in another, not in itself: for instance, the wet in the dry, as water in a jar; the hot in the cold, as fire in air; and again, conversely, the dry in the wet, as earth in the abyss; the cold in the hot, as the water of hail in lightning. For one thing finds its dwelling in another, but it is impossible for a body to remain in one of the same kind; no one has found other fire in fire, nor a different nature of water in water; but men find earth in water, and in earth they have opened hidden veins of water. So in the wet the dry naturally dwells, and in the dry the wet usually lurks; so sparks of fire are often found hidden in the cold, and coldness remains secretly in fire; so too the heavy is friendly and shares a hearth with the light, as the soul with the body, and the light wishes to rest on the heavy. For every nature of things receives its constitution not from itself but from another principle: for instance, if the just did not exist, the notion of the unjust would not subsist; likewise, if the godly did not appear, one could not find the ungodly to test him; nor the heavy without the light, nor the hot without the cold; and if anyone wishes to ride through the whole in reasoning, he will find each of the things that are defined by reference to others. So it is not strange if clouds will draw men away from the earth, freed from corruption and released from the mud of wickedness; for the relation that clouds have to waters, the angels have to men. If, then, clouds do not grow weary carrying water, much less will angels in carrying human nature. And that the divine word likens men to waters you may learn, since the prophet says, “Behold, many nations like water,” and, “The multitude of many nations will roar like water.” If, then, men are waters, there is need of an intelligible cloud, which will lift the earthy substance like water. Nor let Paul's saying trouble you, “We shall be caught up,” as though he seems to lie because the resurrection did not happen in his days. For it is his habit to rank himself with the principle of human nature and not to separate himself from his kin. He rightly judged that all are in himself insofar as he is a man, and in his love of truth he judged that he himself is in all; and he anticipated the times or again delayed them; for so a lover of his companions acts, loving the kinship of those of his own kind.","f":"Macarius Magnes, <i>Apocr.</i> 4.12 (Blondel, 174–177; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-12)."},"macarius-magnes-apocriticus/4.13":{"o":"ὥθεν ἱκανῶς σοι τούτου λεχθέντος τοῦ κεφαλαίου, τὸ περὶ τοῦ ἘύαγγεΜου σοι ῥητὸν λέξωμεν ἐν συντόμῳ εἰρημένον ὦδε « Καὶ κηρυχθήσεται τὸ Εὐαγγέλιον τῆς βασιλείας ἐν ὅλῳ τῷ κόσμῳ καὶ τότε ἥξει τὸ τέλος.» Πολλαχοῦ μὲν οὖν ἐκλαβεῖν ἔνι τοῦ τέλους τὸν λόγον πολέμου ἐστὶ τέλος τῆς εἰρήvns ὁ λόγος, ἀμαθίας τέλος τῆς γνώσεως ὑπάρχει τὸ μίθημα, ἀσεβείας τέλος τῆς εὐσεξείας τὸ σέλας γνωρίζεται, τυραννίδος τέλος οἱ τῆς ἐλευθερίας ὀπτάνονταῖ πίνακες, τέλος κακίας τὸ τῆς ἀρετῆς ὑπάρχει κατόρθωμα, τέλος ἀκολασίας ἡ τῆς σωφροσύνης ἀστραπτίουσα λαμπηδὼν, τέλος σκχευωρίας καὶ πανουργίας καὶ δόλου τὸ dmAac ov τοῦ ἤθους καὶ τὸ ἀκακούργητον, τέλος ἀφροσύνης καὶ κώμου καὶ βαχχείας τὸ εἰλικρινὲς καὶ νῆφον καὶ alafnpv γε οὖν τοῦ Εὐαγγελίου τρανῶς κηρυττομένου, ταῦτα τέλος ἔλαξε καὶ σᾶσα τοῦ κόσμου ἡ τετρὰς ἐπὶ τὴν τῆς εὐσεδείας uevéa Im πανήγυριν, τὴν παλαιὰν τῆς σολιτείας ἀρνησαμένη σλάνην, cl τὸ τρώην τῶν ἀνθρώπων ἀκολασταῖνον γένος τήμερον τῆς σωφροσύνης οἰκεῖ τὴν ἀκρόπολιν καὶ τὸ κάλλος τῆς ἁγνείας ὡς μαργαρίτην Φιλεῖ, εἰ ναοὺς ξοάνων τινὲς axpnv θεραπεύοντες νῦν ἐξεσμένοι ναοὶ τοῦ ἁγίου Πνεύματος ὥφθησαν ἀξιοφανεῖς, εἰ οἱ πάλαι δίψαν αἱμάτων dxópso lov ἔχοντες κατὰ τῶν ὁμογενῶν τὸ ξίφος ἐχάλκευον σφαγῇ δαπανῶντες καὶ φθόνῳ δαπανώμετοι, νῦν εἰρήνης ἄλυτον καὶ Φιλίας δεσμὸν ἔχουσιν ἀδιάσπασήον, εἰ οἵ exove τὴν ἀμαθίαν ὡς ὁμίχλης εἶχον σεπαχυμμένον ζόφον \", τήμερον ἡλίου φανότερον τὸ τῆς σοφίας πσυυρσεύουσι μάθημα, εἰ τὸν κόσμον ἀπανθρωπος τύραννος ἐδασάνιζε καὶ νῦν βασιλικὴ σαίνει τοῦτον Φιλανθρωπία, εἰ κακία τὴν λογικὴν ἐπολιόρκει φύσιν, ἀρετὴ δὶ φρουρεῖ ταύτην σκεπαζουσα, εἰ πσανουργία καὶ δόλος τὶν λογισμὸν ἠχρείουν 5, ἦθος δ᾽ ἐλεύθερον ζωπυρεῖ τὸ φρόνημα, ads τῶν πάλαι κακῶς καὶ vüv καλῶς ἐχόντων πραγμάτων τῇ ἀφηγήσει, οὐ δῆλόν dai καὶ τειθανὸν καὶ σαφὲς τέλος εἰληφέναι τῆς τετραγῳδημένης πολιτείας τὸν κόσμον; Εἰ δὲ καθολικὸν τέλος ζητεῖς καὶ σωματικὸν καὶ κατὰ τὸ ῥητόν σοι Qí^ov λαθεῖν τὴν ἀπόκρισιν, βραχὺ καρτέρησον καὶ γνώσῃ τὸ ζητούμενον, ὡς οὐ βραδύνει τὸ τέλος, ἀλλ᾽ ἐπὶ θύραις ἐσῆὶ καὶ τὸ Εὐαγγέλιον ἔτι τποολλοῖς ἀνθρώπων οὐκ ἀνέγνωσται ἑπτὰ οὖν ἔθνη τῶν Ἰνδῶν μεταξὺ τῆς μεσημξρίας καὶ τῆς ἀνατολῆς τὴν ἔρημον λαχόντα, ἃ τῶν Εὐαγγελιστῶν οὐδὲν οὐδέπω τὸν λόγον ἀκήκοεν, ἀλλ᾽ οὐδ’ Αἰθίοπες οἱ καλούμενοι Μακρέξιοι, μέσοι τῆς ἑσπέ. pas καὶ τῆς μεσημέρίας, expàs αὐτῷ μένοντες ὠκεανίῳ σήόματι μητ’ ἀδικεῖν, pfi ἀδικεῖσθαί τινα νομοθετοῦντες, γάλα πίνοντες καὶ χρέα σιτούμενοι, περί τε ἑκατόν που διαξῶντες ἔτη καὶ πεντήκοντα, μὴ νοσηλευόμενοι μέχρι τέλους μηδ᾽ ἀρρωστοῦντές ποτε, Εὐαγγελίου λόγον οὔπω μεμαθήκασι. Τί σοι τοὺς ἑσπερίους ἣ Μαυρουσίους λέγω ἣ τοὺς πέραν ἰστρου τοῦ βορεινοῦ ποταμοῦ, ὃς ἐκ τριάκοντα wévre ποταμῶν αὐξόμενος ἄπειρος, ῥεῖ τῷ θέρει καὶ τῷ χειμῶνι «πολὺς καὶ ἀπέρατος, ὃς μυρίων ὁλκάδων ὑπάρχων ναυσίπορος wácav ἀποκλείει τῶν Σκυθῶν τὴν χώραν, ἐν ἧ κατοικεῖ τομάδων βαρβάρων ἔθνη δώδεκα, πολὺ &npíov ἀγρίων ὄντα χαλεπώτερα (Ηρόδοτος δέ σοι τούτων λέξει καὶ τὰ ὀνόματα καὶ τὰ τούτων ἔθη διδάξει καὶ νόμιμα), εἰς ἃ τῶν Εὐαγγελίων ὁ λόγος οὐκ ἀπῆλθε, τρογονικοῖς δ᾽ ἔτι κακοῖς ἀποκέχρηνται, διαίτῃ φρικώδει κεχρημένα καὶ Φοξερᾷ; Εἰς μαρτύριον δὲ σᾶσι δεῖ κηρυχθῆναι τὸ Sreicv Εὐαγγέλιον, εἶθ᾽ οὕτω τὸ τέλος λαξεῖν τὴν σωματικὴν ζωήν. ταν γὰρ ὁ εὐαγγελικὸς τῆς ἀφθαρσίας λόγος «àv ἔθνος μαρτύρηται «καὶ» σερὶ τῆς ἀκηρατου. μετὰ Srdva1ov ζωῆς καταλάξῃ πειθήνιον, τηνικαῦτα τῆς μὲν τῶν ἐθνῶν ζημίας λόγος ἀναίτιος, ἅτε προειπὼν καὶ τωρομαρτυράμενος, αὐτὰ δ᾽ ἑαυτοῖς αὐθαιρέτῳ κακίᾳ κίνδυνον ἀσπασάμενα, δικαιώσει λαβεῖν τῆς ἀπωλείας τὸν ὄλεθρον. Διὸ τοὺ: χρόνους ἡ any) τῶν χρόνων διὰ τὴν σκληρότητα μηκύνει τῶν ἀνθρώπων καὶ τὴν τοροθεσμίαν σώξει καὶ πολλὴν τῆς τροθεσμίας ποιεῖται τὴν βραδυτῆτα σοφῶς γὰρ, ὡς οὐκ ἴσμεν, ὁ δεσπότης τῶν αἰώνων στρέφων τὸν ἄξονα τῶν χρόνων καὶ κυλίων βραδυτῆτα καιρῶν πολλὴν ἀπεργάξεται καὶ τὴν ὡρισμένην xAén ei ποσότητα. El yàp Φιλοσόφων παῖδες ἐν τῷ «mA τοῦ σώματος τοσοῦτον νοῦν ἐκτήσαντο, ὡς τὸ τρίγωνον ποιῆσαι τετράγωνον καὶ τὸ τετράγωτον τρίγωνον καὶ τῶν ἀμφοτέρων σώξειν τὸν λόγον τοῦ σχήματος καὶ μήτε τὸ εἶδος τοῦ τριγώνου λυμήνασθαι εἰς τὸ τετράγωνον τοῦτο σχῆμα μεταίροντες, μήτε τοῦ τετραγώνου τὴν φύσιν ὑποφθείρειν εἰς τρίγωνον αὖθις μεταξιξαζοντες, ἀλλ’ ἑκάτερον τρᾶγμα λόγῳ τινὶ σοφίας uvafltκῶς μεταξαλλουσι, μηδ’ ὁποτέρου τὸν λόγον φθείροντες ἢ συγχέοντες, οὐ μέγα el τῆς σοφίας ὁ aav)p σύντομον ὁρίσας ἐν expolicauía τὸ τέλος τοῦτο βραδὺ μακρὸν συμφέροντος ἕνεκεν τοῖς ἀνθρώποις ποιήσει, μηδὲ τοῦ χρόνου τι μειώσας τὸ σύνολον, μηδὲ μεταθεὶς τὸν ὅρον τοῦ πράγματος, οὕτως ἔτη τὴν ἡμέραν ἐργάζεται χίλια καὶ τὴν ἡμέραν οὐ πολλὰς ἀλλ’ ἔχειν μίαν ἡμέραν. Οὐ γὰρ ἐν τοῖς χιλίοις ἔτεσι τὴν ἡμέραν ἐτόρευσεν, ἀλλ᾽ ἐν τῇ ἡμέρᾳ τῶν χιλίων ἐτῶν τὸ σλῆθος ἐμήκυνεν, οὐδ᾽ ὁποτέρου λυπήσας τοράγματος τὴν τρόθεσιν οὐ γὰρ τὴν ἡμέραν ὥσπερ ἐχτείνων εἰς ἔτη διέσπασε χίλια, ἀλλὰ σώαν ἐφύλαξε καὶ τοῖς ἰδιώμασιν ἄρτιον καὶ ὁλόκληρον, οὐδ᾽ αὖ τὰ χίλια πάλιν ἔτη καὶ διασήήματα εἰς ἡμέραν μίαν συγκόψας ἡμάλδυνεν, ἀλλ᾽ ἀμφοτέρων τῆς Φύσεως τὸν λόγον ἑνώσας. Οὐκ ὀφείλομεν οὖν ἀποδυσπετεῖν, el ταχινὸν ὁρίσας τὸ τέλος, ἐπιδραδύνει καὶ γὰρ τὴν προθεσμίαν τοῦ τέλους οὐ παρέρχεται, καὶ τὸ στενὸν καὶ ταχὺ ἀφρασῆῳ συνέσει μηκύνων οὐ σφάλλεταί vi καὶ γὰρ ἡμῶν ἕνεκεν καὶ διαδοχῆς ἀλλοιοῖ καιροὺς καὶ τρέπει χρόνους καὶ συντέμνει τὴν ζωὴν, ἂν \"rois ζῶσι λυσιτελὲς, καὶ πάλιν εὐρύνει, χρήσιμον ἂν ἢ καὶ καλόν καὶ αὐτὸς οὖν ταῦτ᾽ ἔχειν οὕτως συνομολογῶν τὴν ἑπομένην ταύτη βασανιξε ζήτησιν, ἱκανὴν περὶ τοῦ τέλους ἔχων τὴν ἀπόκρισιν.","t":"[The Christian (Macarius) answers the objection on “The gospel of the kingdom will be preached in the whole world, and then the end will come” (4.3).] Since this heading has been sufficiently treated for you, let us speak of the saying about the Gospel, briefly stated thus: “And the gospel of the kingdom will be preached in the whole world, and then the end will come.” The word “end” may be taken in many ways. The end of war is the word of peace; the end of ignorance is the lesson of knowledge; the end of impiety is recognized as the radiance of piety; the end of tyranny is the tablets of freedom that are seen; the end of wickedness is the achievement of virtue; the end of licentiousness is the flashing brightness of chastity; the end of scheming, villainy, and deceit is simplicity and innocence of character; the end of folly, revelry, and Bacchic frenzy is sincerity, sobriety, and steadiness. If, then, as the Gospel is clearly preached, these things have received their end, and the whole four quarters of the world have passed over to the festival of godliness, renouncing the old error of their way of life; if the race of men, licentious before, today dwells in the citadel of chastity and loves the beauty of purity like a pearl; if some who once served temples of images have now appeared as polished and notable temples of the Holy Spirit; if those who of old had an insatiable thirst for blood and forged the sword against their own kin, consuming by slaughter and consumed by envy, now have an unbreakable bond of peace and a friendship that cannot be torn apart; if those who once had ignorance like a thick gloom of mist now make the lesson of wisdom blaze brighter than the sun; if an inhuman tyrant once tortured the world and now royal kindness fawns on it; if wickedness besieged rational nature, and now virtue guards and shelters it; if villainy and deceit made reason useless, and now a free character kindles the mind — how, from the account of affairs that were once in a bad state and are now in a good one, is it not plain, credible, and clear that the world has received an end of its tragic way of life? But if you seek a universal and bodily end, and wish to receive your answer according to the letter, be patient a little and you will know what is sought: the end does not delay but is at the doors, and yet the Gospel has not yet been read to many men. Seven nations of the Indians, whose lot is the desert between the south and the east, have not yet heard the word of any of the evangelists; nor have the Ethiopians called Macrobians, between the west and the south, who live by the mouth of the Ocean, who make it their law neither to do wrong nor to be wronged, drinking milk and eating meat, living about a hundred and fifty years, never ill up to the end nor ever sick — they have not yet learned the word of the Gospel. Why should I tell you of the peoples of the west, or the Moors, or those beyond the Ister, the northern river, which, swollen by thirty-five rivers, flows boundless, great and impassable in summer and winter, navigable for countless merchant ships, and shuts off the whole land of the Scythians, where twelve nations of nomad barbarians live, much fiercer than wild beasts (Herodotus will tell you their names and teach you their customs and usages) — to whom the word of the Gospels has not gone, but who still practise the evils of their ancestors, living a dreadful and fearsome way of life? The divine Gospel must be preached to all for a testimony, and only then will bodily life receive its end. For when the gospel word of incorruption has borne witness to every nation and found it either obedient or not about the undefiled life after death, then the word is guiltless of the nations' loss, as having foretold and testified beforehand; and they, having embraced danger for themselves by self-chosen wickedness, it will justly let receive the ruin of destruction. So the spring of the times lengthens the times because of the hardness of men, keeps the appointed term, and makes the appointed term very slow. For wisely, in a way we do not know, the Master of the ages, turning the axle of the times and rolling them on, makes the seasons very slow and steals from the fixed quantity. For if the children of the philosophers, in the thickness of the body, acquired so much understanding as to make the triangle a square and the square a triangle, and to keep the principle of the figure of both — neither spoiling the form of the triangle when they transfer it into the figure of the square, nor corrupting the nature of the square when they transform it again into a triangle, but changing each thing mystically by some principle of wisdom, neither corrupting nor confounding the principle of either — it is no great thing if the Father of wisdom, having fixed a short end within the appointed term, makes it slow and long for the benefit of men, neither diminishing anything of the whole of time nor altering the bound of the matter. So he makes the day a thousand years, and the thousand years not many days but one day. For he did not fashion the day into a thousand years, but lengthened the multitude of the thousand years within the day, harming the setting of neither. He did not tear the day apart, stretching it, as it were, into a thousand years, but kept it whole, complete, and entire in its properties; nor again did he crush the thousand years and their intervals into one day and blur them, but united the principle of the nature of both. We ought not, then, to be impatient if, having fixed the end as swift, he delays it; for he does not pass beyond the appointed term of the end, and he is not mistaken in lengthening, by unspeakable understanding, what is narrow and swift. For our sake and for the sake of succession he alters seasons, turns times, and shortens life if it profits the living, and lengthens it again if that is useful and good. And you, then, agreeing that these things are so, examine the next question, since you have a sufficient answer about the end.","f":"Macarius Magnes, <i>Apocr.</i> 4.13 (Blondel, 178–181; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-13)."},"macarius-magnes-apocriticus/4.14":{"o":"Λοιπὸν τὴν ὑπόθεσιν Tlérpou καὶ Παύλου καὶ τῶν ὁμογνωμόνων αὐτοῖς ἐπισκεπτέον exis εἰπὼν Πέτρῳ «\"Βόσκε τὰ ἀρνία pov, » καὶ Παύλῳ «^ Adae, μὴ σιώπα, ὅτι μετὰ σοῦ εἰμι καὶ οὐδεὶς κακώσει σε,» ἀμφοτέρους διάφορον τιμωρίαν δέξασθαι συνεχώρησεν. ὃν μὲν γὰρ σταυρούμενον, ὃν δ᾽ ἀποτεμνόuevov ὁρῶν ἐκαρτέρησε καὶ μάλα τπρεπόντως οὐ «pb τῶν ἀγώνων οὐδὲ τῶν τῆς διδασκαλίας παιδευμάτων καὶ τράξεων, ἀλλὰ μετὰ τοὺς ἱδρῶτας, obs ὑπέμειναν εὐσεδῶς διδάσκοντες, γῆν, θάλασσαν πολλῆς ταραχῆς ἐκπραύνοντες, νήσους ἐν βυθῷ «xAdyns κεκλιμένας ἐγείροντες, τὰ ὑπ’ οὐρανὸν Φωτὸς ἀκηρατου γεμέζοντες, ψυχὰς ἐσπιλωμένας ἐν πονηρίᾳ καθαίροντες, φρόνημα τετρωμένον καὶ μικροῦ δεῖν ἐσξεσμένον νουθεσίαις ἐξαπτοντες, τῆς σαρακοῆς τὰ βέλη συντρίξοντες καὶ τῶν ἁμαρτημάτων τὰ ξίφη συγκόπτοντες, τῶν καταπονουμένων yevvalus «poialdpevos καὶ τῶν ἀδικουμένων ὑπέρμαχοι δυνατώτατοι, τῶν ἀπολωλότων ζητητῆρες ἄριστοι, καὶ τῶν καταπιπτόντων ἔρεισμα καὶ βοήθημα, πολλὰ θαυμασίων ἔργων τῷ κίσμῳ μηνύσαντες σήαυρῷ καὶ τμήσει τὸν βίον ἐξημιώσαντο. Τοιοῦτον δ᾽ αὐτοῖς τοῦ βίου τὸ τέλος ἀπήντησεν ἐπὶ τῷ μείζονα τῆς εὐκλείας τὸν ἔπαινον ἄρασθαι. ὡς γὰρ τῶν στρατιωτῶν «ol» ἄριστοι καὶ ἀήττητοι ὑπὸ τοῦ βασιλέως τότε μᾶλλον γεραίρονται, ὅταν ὑπὲρ σατρίδος καὶ γένους μαχόμενοι μέχρι θανάτου τῶν οἰκείων πσόθῳ τποροκινδυνεύσωσι, ἄρτι γοῦν διὰ τῶν κορυφαίων τούτων ἡὶ τῶν ἀντιπάλων δαιμόνων ἐληλαμένη QdAayE ζῆν ἐν ἡσυχίᾳ τῶν enaldv συνεχώρει τὰ λήθη, καὶ τσεπαυμένου τοῦ θορύξου τῶν λαοπλάνων ἐχθρῶν, λοιπὸν ἐπ᾽ ἀδείας ἦν ἡ πρόοδος τῆς ζωῆς, στερεμνίου τοῦ τῆς εὐσεδείας περιξδόλου τυγχάνοντος καὶ τῆς τίσήεως τῆς μάνδρας οὔσης ὠχυρωμένης. Τί γοῦν οἱ γεννάδαι ἐντεῦθεν μετὰ τὴν τοσαύτην ἐπίδειξιν ἰστοροῦνται ποιοῦντες; ἀειθαλῆ μαρτυρίου συμπλέχουσι a'léQavov, ἀμάραντον ὁμολογίας ποιοῦσι διάδημα, στρατολογήσαντες ἀνὰ τὴν οἰκουμένην τῷ Χρισήῷ τοὺς ea evovras , ἔγνωσαν ὑποδεῖξαι τούτοις, “σοίοις ἀγῶσιν ὁ τῆς τίσήεως συγχεκρότηται aléQavos , ἵνα μὴ σιιστεύειν ἀλλὰ καὶ σάσχειν αὐτοὺς δι᾽ εὐσέGeiav σείσωσι. Τὸ γὰρ λόγῳ τιστεύειν οὐ τσάνυ καματηρὸν, τὸ δὲ σόνῳ τὴν αἰστιν ἐγείρειν ἐπίδοξον, καὶ λόγος μὲν λεχθεὶς οὐκ ἀληθεύει πτολλάκις, ἔργον dé τεισίωσάμενον τὴν φύσιν τοῦ πράγματος παρεσκεύασε σεμνῶς ἀληθεῦσαι τὸν λόγον τούτου χάριν βιαίῳ θανάτῳ τὴν ζωὴν σφραγίζονται, ζῆλον μὲν τοῖς ὁρῶσι τυιστῶς καταλιπόντες, βραβεῖον δὲ πολλοῦ κτώμενοι κατορθώμαvos γὰρ ὑπέμενον πάσχοντες ἑκουσίως, τοῦτο τοῖς μαθηταῖς εἴασαν ἐξιτηριον, τύποι ἀνδρείας ἀμάχου γενόμενοι. ἵνα γοῦν μετὰ τοολλὰ τῶν καλῶν ἀγωνισμάτων ὑσήάτῳ καμάτῳ στεφανῖται ἀπέλθωσι, συνεχωρηήθησαν εἰσελθεῖν εἰς τὸ μέγα τῶν «vov καὶ ἐπίσημον θέατροον, καὶ ὁ μὲν τομὴν κεφαλῆς, ὁ δὲ σταυρὸν ὑπελθεῖν, δι’ ὧν ἡ τοῦ δράκοντος σπείρα συνεκόπη ὁ μὲν γὰρ τῆς κεφαλῆς τμηθεὶς αἵματι καὶ γάλακτι τὸν ὄφιν εἰς λιχνείαν ὥσπερ ἐδελέασεν, ὁ δὲ τῷ σταυρῷ τοῦτον εὐτόνως συνέκοψε. Kal τρὸ μὲν τῆς διδαχῆς καὶ τοῦ κηρύγματος αὐτοὺς τοῦ μὴ παθεῖν ἐσκέπαζεν ὁ Χριστὸς, μυριάκις τὸν Πέτρον καὶ τὸν Παῦλον ἐνέδρας ῥυσάμενος lovδαϊκῆς᾽ ὅτε δὲ τῶν ἐθνῶν ἐπὶ τὴν γνῶσιν τοῦ κηρύγματος τὸ σλῆθος μετέστηὅτε τῆς αἰσίεως λοιπὸν ἐρρίζωσαν τὰ σπέρματα, ὅτε τὴν ὀρεινὴν καὶ τὴν ὑπερέριον ἔπεισαν τῆς οὐρανίου “πολιτείας ἀντέχεσθαι, τότε ἐπὶ τὴν ἀοίδιμον ἔπεμψεν αὐτοὺς τοῦ μαρτυρίου δόξαν. Καὶ μάλα τοῦτο σεμνῶς αὐτοῖς ἐστρατήγηται διὰ τὸν «σολὺν τότε τῶν ἀβξεξαίων SoUAXov: “πολλοὶ γὰρ ἦσαν οἱ τότε διαψιθυρίζοντες καὶ τοῖς ὀδοῦσι τὴν γλῶτταν τῇ βασκανίᾳ μασώμενοι, Φασκοντες « al πράξεις Πέτρου καὶ Παύλου δύνανται καὶ γοητείᾳ τεεπράχθαι καί τινι λόγῳ γεγενῆσθαι πιρὸς αὐτῶν τὰ ἐξαίσια. » Τὸ μέντοι τέλος αὐτῶν, εἰ κοινὸν ὥφθη καὶ τοῖς λοιποῖς ὅμοιον, οὐδέν τι μέγα ταρ᾽ αὐτοῖς οὐδὲ πσολὺ θαῦμα, ἀλλ᾽ εἴγε τταρηλλαγμένος καὶ ξένος τούτων ὁ Θάνατος, καὶ οὗτος οὐχ ὅμοιος τοῖς νικῶσιν ἐκ γοητείας τὴν κόλασιν, ἀλλὰ καρτερικὸς καὶ τοικραῖς ἐναπομένων βασάνοις, ἐπεὶ ππολλοί τινες ἤδη τπροσαχθέντες ἐπὶ τῷ βηματι ἐπὶ τῷ τιμωρίαν λαξεῖν ἐξ ἀποφάσεως ἐξαίφνης ἄδηλοι καὶ ἀφανεῖς ἐγένοντο καὶ Φανερὸν τοῦτ’ ἐφάνη γοητείας τὸ δρᾶμα. ὅθεν οὐκ ἐχρῆν τοὺς οὐρανίου βασιλείας γενομένους κήρυκας τοιοῦτό τι ποιῆσαι, παθεῖν δ᾽ ἀληθῶς καὶ xpeízlous Φανῆται τῶν βασανων καὶ διὰ τούτων δεῖξαι ὡς οὐ κάμνουσι σασχοντες, ἀδαμάντινον ἔχοντες λογισμὸν καὶ ἀηττητον, καὶ δίχην τυυρὸς τῷ Φασγανῳ κρουόμενοι μένουσιν ἀνίκητοι. Διὰ τοιαύτας αἰτίας καὶ λόγων Qivapías συγκεχύρηται τοὺς ἁγίους ἐν κόσμῳ τιμωρεῖσθαι, ἐπεὶ exoAUs ὁ ψόγος ὁ «pd τῶν Φαύλων τοῖς ὁσίοις γιγνόμενος κἂν γὰρ ἐν τιμωρίαις σκεπασθῶσιν οἱ δίκαιοι, τσαρὰ τῶν ἀδίκων ψέγονται λεγόντων « El συνεχωρήθησαν ἐν πόνοις ἀποθανεῖν, οὐκ ἂν ἐκαρτέἀλλὰ τάχος ἠρνήσαντο. » Κἂν σιάλιν ὑπομονῇ πολλῇ μαχησάμενοι τὰς βασάνους νικήσωσιν, ὡσαύτως ὑπὸ τῶν εὐχερῶν ψιθυρίζονται φασκόντων « Εἰ ἦσαν εὐσεβεῖς, οὐκ ἂν οὗτοι κρινόμενοι ὑπὸ τῆς «avreQ pou προνοίας σεριώφθησαν.\"» Διὸ σάνυ καλῶς φιλῶν τοὺς ἀξίους ὁ Θεὸς καὶ ἀγαπῶν, τοὺς μὲν ἐξαιρεῖται παθῶν, τοῖς δ᾽ ἐπιτρέπει σάσχειν, ἑκάτερον τὸν θρύλλον τῶν ἀτόπων ἐλέγχων. \"ἰδοὺ γὰρ Δανιὴλ καὶ οἱ σὺν αὐτῷ τῦῦρ ἐνίκησαν καὶ λεόντων ἐκράτησαν, ἵν᾽ οἱ Βαξυλώνιοι γνῶσιν ὡς ἐκείνου δοῦλοι «εἰσὶ» τοῦ σοοιήσαντος τὸ müp καὶ τὰ Θηρία κτίσαντος ἐπεὶ γὰρ οἱ Βαβυλώνιοι τὸ τοῦρ ἐξεθείαζον, τούτου δ᾽ οἱ «xaióes ἤλεγξαν τὴν καυτικὴν δύναμιν, ἐνδίκως οἱ τοῦ Θεοῦ τῶν ἀσσυρίων xpeívlovs μεγάλου Θεοῦ Θθεράποντες ὥφθησαν. ἵνα δὲ μὴ πάλιν οἱ τῷ Θεῷ προσκείμενοι δι᾽ ὅλου τὰς τῶν βασάνων ἑτοιμασίας Φυγόντες ὡς ἄνανδροι φανῶσι τὰ πάθη δειλιῶντες, τούτου χάριν γενναίως Φέρειν τοὺς θεραπευτὰς τῆς εὐσεθδείας ὁ Χριστὸς τυαρεσκεύασε τῶν ἀλγηδόνων τὸν κάματον, ἵνα κἀν τούτῳ δείξη ὅτι καὶ τάσχοντες καὶ μὴ σάσχοντες ὁμοίαν τὴν γνώμην τῷ δεσπότη Φυλατίουσιν. ἰδοὺ γοῦν Πέτρος καὶ Παῦλος ἐν τοῖς QoGepois τῶν πόνων καρτεροῦντες ἐπὶ βασανων τὸν εἰς τὸν Σωτῆρα πόθον ἐπιστώσαντο, ἵνα μὴ κἀν τούτῳ χώραν βλακείας καὶ φλυαρίας εὕρωσιν οἱ τῆς εὐσεβείας εἰκότως πολέμιοι φάσκοντες, ὡς μετὰ κολακείας ὁ Χρισττὸς τοὺς μαθητὰς ἐιτήσατο, εἰ δὲ τοῖς δεινοῖς αὐτοὺς ἐκδότους πεποιήκει, τὴν πρὸς αὐτὸν ἂν ἠρνήσαντο σχέσιν. Καὶ περὶ μὲν τοῦ συγχωρῆσαι Πέτρον καὶ Παῦλον παθεῖν ταῦτα ἐσῆιν εἰκότως τὰ αἴτια.","t":"[The Christian (Macarius) answers the objection on the martyrdom of Peter and Paul (4.4).] Next we must examine the subject of Peter and Paul and those of like mind with them: how, after saying to Peter, “Feed my lambs,” and to Paul, “Speak, do not be silent, for I am with you, and no one will harm you,” he allowed both to receive different punishments. For he endured to see the one crucified and the other beheaded — and very fittingly, not before their contests or before the lessons and deeds of their teaching, but after the sweat they endured in teaching piously: calming land and sea from much turmoil, raising up islands sunk in the depth of error, filling all under heaven with undefiled light, cleansing souls stained with wickedness, rekindling by admonition minds wounded and all but quenched, breaking the darts of disobedience and cutting to pieces the swords of sins; noble protectors of the oppressed and most powerful champions of the wronged, excellent seekers of the lost, the support and help of those who fall. After showing the world many wonderful works, they gave up their life by the cross and the sword. Such an end of life met them so that they might win a greater praise of glory. For as the best and unconquered soldiers are honoured by the king most of all when, fighting for country and race even to death, they run risks out of love for their own people — so, through these leaders, the phalanx of the hostile demons had just been driven off and was allowing the multitudes of the faithful to live in quiet; the din of the enemies who led the people astray had ceased; and from then on the course of life was secure, the enclosure of godliness standing firm and the fold of the faith fortified. What, then, are these noble men recorded as doing after so great a display? They weave the ever-green crown of martyrdom, they make the unfading diadem of confession. Having enlisted for Christ throughout the world those who believe, they resolved to show them by what contests the crown of faith is forged, so as to persuade them not only to believe but also to suffer for godliness. For to believe in word is not very laborious, but to raise up faith by toil is glorious; a word spoken is often not true, but a deed that confirms the nature of the matter makes the word solemnly true. For this reason they seal their life with a violent death, leaving zeal to those who look on faithfully and gaining the prize of a great achievement; for what they endured in suffering willingly they left to their disciples as a way out, becoming patterns of invincible courage. So, that after many noble contests they might depart crowned by a final labour, they were allowed to enter the great and notable theatre of Rome, and the one to undergo the cutting off of his head, the other the cross, by which the coil of the dragon was cut to pieces; for the one, beheaded, as it were lured the serpent to greed with blood and milk, and the other cut him to pieces vigorously with the cross. Before their teaching and preaching, Christ sheltered them from suffering, rescuing Peter and Paul countless times from the ambushes of the Jews; but when the multitude of the Gentiles had passed over to the knowledge of the preaching, when the seeds of the faith had taken root, when they had persuaded the mountain country and the lands beyond the borders to hold to the heavenly commonwealth, then he sent them to the celebrated glory of martyrdom. And this was very nobly planned for them, because of the great talk of the unstable at that time. For many were then whispering and, in their envy, chewing their tongue with their teeth, saying, “The deeds of Peter and Paul could have been done by sorcery, and their extraordinary works brought about by some formula.” Their end, if it had appeared common and like that of others, would have been nothing great among them, nor much of a wonder; but their death was out of the ordinary and strange, not like that of those who escape punishment by sorcery, but enduring and remaining in bitter torments. For many, brought before the tribunal to receive punishment by sentence, had suddenly become invisible and vanished, and this drama of sorcery was plain. So the heralds of the heavenly kingdom must not do any such thing, but must truly suffer and show themselves stronger than the tortures, and by them show that they do not grow weary in suffering, having a mind of adamant that cannot be conquered, and that, like fire struck by the sword, they remain unconquered. For such reasons, and because of the nonsense of men's talk, the saints were allowed to be punished in the world, since great is the blame that the base heap on the holy. For if the just are sheltered from punishments, they are blamed by the unjust, who say, “If they had been allowed to die in torment, they would not have held out, but would quickly have denied.” And if, fighting with great endurance, they overcome the tortures, they are likewise whispered against by the credulous, who say, “If they were godly, they would not have been overlooked by all-seeing providence when they were judged.” Therefore God, who loves and cherishes the worthy, very well rescues some from sufferings and allows others to suffer, refuting both kinds of absurd chatter. For see: Daniel and those with him conquered fire and mastered lions, so that the Babylonians might know that they were servants of the one who made fire and created the beasts; for since the Babylonians deified fire, and the young men refuted its burning power, the servants of the great God rightly appeared stronger than the gods of the Assyrians. And again, so that those devoted to God might not appear unmanly, as though they always fled from the preparations for torture out of fear of suffering, Christ prepared the servants of godliness to bear the toil of pain nobly, so that in this too he might show that, whether suffering or not suffering, they keep the same resolve toward their Master. See, then: Peter and Paul, holding out in fearful labours, confirmed under torture their longing for the Saviour, so that the enemies of godliness might not find room here too for stupidity and nonsense, saying that Christ had won his disciples by flattery, and that if he had handed them over to terrors they would have denied their relation to him. These, then, are fittingly the reasons why Peter and Paul were allowed to suffer.","f":"Macarius Magnes, <i>Apocr.</i> 4.14 (Blondel, 181–183; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-14)."},"macarius-magnes-apocriticus/4.15":{"o":"Ἐκεῖνο δέ aoi τὸ κεφάλαιον ἑξῆς τοῦ Χρισϊοῦ σαφηνίσωμεν τὸ λεγόμενον περὶ τοῦ Ἀντιχρίστου Φησὶ δέ᾽ «Βλέπετε μή τις ὑμᾶς πιλανήσῃ»ν, πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου. » ἣν} δέ σοι τοὺς χρονογραφουμένους τόπους τε καὶ λόγους παράσχω, ἀναμφιξόλως γνώσῃ τοῦ Ἀρισϊοῦ τὴν τορόγνωσιν, ὡς πολλοὶ τῷ ἐνέματε τοῦ Σωτῆρος ἀποχρησάμενοι διὰ τοῦ φαινομένου σχήματος πολλοὺς ἐδελέασαν καὶ τέλος εἰς τὴν σφῶν αὐτῶν ἀπώλειαν ἤνεγκαν, Αὐτίκα γοῦν à Mavis ἐν Περσίδι τὸ ἔνομα τοῦ Χριστοῦ ὑποκρινάμενος «πολλὴν μὲν σατραπείαν, πολλὴν δὲ τῆς ἀνατολῆς χώραν τῇ πλάνῃ διέφθειρε καὶ μέχρι τήμερον QÜsípes λυμαντικοῖς ὑφέρπων τὴν οἰκουμένην σπέρμασιν. ἄλλος ἐν Φρυγίᾳ Μοντανὸς οὕτω λεγόμενος ὀνόματι τοῦ Κυρίου ἀσκητικὸν ὑποδὺς καὶ πεπλασμένον σχῆμα, δαίμονος ὀλεθρίου φανεὶς οἰκητήριον, τῇ πλάνῃ τὴν Μυσῶν μέχρι τῆς ἀσιανῶν éxevelparo αἰᾶσαν καὶ τοσοῦτον ἔσχυσεν ὁ Quλεύων ἐν αὐτῷ δαίμων καὶ κρυπἸόμενος, ὡς τὴν οἰκουμένην μικροῦ βάψαι τῷ τῆς πλάνης φαρμάκῳ, Τί σοι api Κηρένθου καὶ Σίμωνος ἢ Μαρκίωνος ἐρῶ Βαρδησάνου ἢ Δροσερίου ἢ Δοσιθέου τοῦ Κίλριος ἢ μυρίων ἄλλων ὧν ὀκνῷ λέγειν τὸ πλῆθος, ὡς 'πάντες οὗτοι καὶ τούτων οἱ ζηλωταὶ τοῦ Χριστιανισμοῦ τὴν ἐνομασίαν σφετερισάμενοι, ἄφατον ἐν κόσμῳ τὴν πλάνην εἰργάσαντο; ἀνήριθμα τῆς αἰχμαλωσίας πεποίηνται λάφυρα. Αὐτίκα γοῦν ὡς ἀντιχρίστοις ἢ ἀντιθέοις οἱ τούτοις πειθόμενοι οὐκέτι Χριστιανοὶ χρηματίζειν ἐθέλουσιν, ἀλλ᾽ ἐπ’ ὀνόματι τῶν ἐξάρχων Φιλοῦσεν ὀνομάξεσθαι Μανιχαῖοι καὶ οντανῖ- ται καὶ Μαρκιωνισταὶ καὶ Δροσεριανοὶ καὶ Δοσιθεανοί. ὁρᾷς “πολλῶν ἀντιχρίσίων λυμαντικὰ στρατόπεδα κατὰ τοῦ Χρισϊοῦ καὶ τῶν Χρισ)ιανῶν δεινῶς ἠκονημένα, καὶ λέγεις μηδένα ππαρεῖναι ὧν τπιροεῖπεν ὁ Σωτήρ; βλέπεις ἀντιθέων ὡπλισμένην παράταξιν, καὶ τὴν πτρέγνωσιν τοῦ Σωτῆρος dÜereis; ἀλλ᾽ οὐ δέον ἀθετεῖν, ἀλλὰ συγκατατίθεσθαι vois λεχθεῖσι eap αὐτοῦ. Kal ταῦτα μὲν ὧδε.","t":"[The Christian (Macarius) answers the objection on “Many will come in my name” (4.5).] Let us next make clear for you that saying of Christ about the Antichrist. He says, “See that no one leads you astray; for many will come in my name.” If I furnish you with the places and accounts recorded in the chronicles, you will recognize beyond doubt Christ's foreknowledge: how many, making use of the Saviour's name, lured many by the outward form they showed and at last brought them to their own destruction. So Manes in Persia, playing the part of the name of Christ, corrupted many a satrapy and much land of the East with his error, and to this day corrupts the world, creeping over it with destructive seeds. Another, in Phrygia, called Montanus, putting on in the name of the Lord an ascetic and feigned guise, showed himself the dwelling of a destructive demon and stirred up all the land from Mysia to Asia with his error; and the demon nesting and hiding in him had such power that it almost dyed the world with the drug of error. Why should I tell you of Cerinthus and Simon, or of Marcion, Bardesanes, or Droserius, or Dositheus the Cilician, or of countless others whose number I shrink from telling — how all these and their zealous followers, appropriating the name of Christianity, worked unspeakable error in the world? They have taken numberless spoils of captivity. So those who obey them, as antichrists or anti-gods, no longer wish to be called Christians, but like to be named after their leaders: Manichaeans, Montanists, Marcionites, Droserians, and Dositheans. You see the destructive camps of many antichrists terribly sharpened against Christ and the Christians, and do you say that none of those the Saviour foretold is present? You see the armed battle-line of anti-gods, and do you set aside the Saviour's foreknowledge? One must not set it aside, but agree with what he said. So much on this.","f":"Macarius Magnes, <i>Apocr.</i> 4.15 (Blondel, 184; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-15)."},"macarius-magnes-apocriticus/4.16":{"o":"Φέρε δὲ τὴν κεκομψευμένην «ὑπόθεσιν» ἐν τῇ ἀποκαλύψει τοῦ Πέτρον καταμάθωμεν, τὴν οὕτω περὶ τοῦ οὐρανοῦ καὶ τῆς γῆς ὡς χρινομένων κειμένην ἐν τῷ «H γῆ ππαραστήσει πάντας τῷ Θεῷ κρινομένους ἐν ἡμέρᾳ κρίσεως, μέλλουσα καὶ αὐτὴ κρίνεσθαι σὺν καὶ τῷ περιέχοντι οὐρανῷ. » Καὶ ὅτι μὲν οὐδὲν οὐρανοῦ πλημμέλημα οὔτ᾽ ἀδίκημα γῆς, δι᾽ ἃ μέλλουσι κρίνεσθαι, δῆλον ὅτι δὲ τῶν Sov Φωνῶν ἀψευδὴς ἡ ἀφήγησις, καὶ τοῦτο Φανερὸν καὶ ἰδικῶς ἀναμφίξολον. Κἂν γὰρ τὴν ἀποκάλυψιν Πέτρου τσαραπεμψώμεθα5, ὑπὸ τῆς προφητικῆς καὶ τῆς εὐαγγελικῆς φωνῆς συνελαυνόμεθα εἰς τὴν ἀποκάλυψιν τοῦ Πέτρου καὶ ἄκοντες, τοῦ μὲν Προφήτου λέγοντος e Ἐλιγήσεται ὁ οὐρανὸς ὡς βιθλίον καὶ πάντα τὰ ἀστρα πεσεῖται, ὡς πτίπτει φύλλα ἐξ ἀμπέλου καὶ Math κεν, ὡς αἰπίει Φύλλα ἀπὸ συκῆς,» τοῦ δ᾽ Εὐαγγελίου «^O οὐρανὸς καὶ ἡ γῆ T “παρελεύσεται, ol δὲ λόγοι μου οὐ μὴ πσαρέλθωσι. » Χρὴ γοῦν τῶν λέξεων τὴν προφανῆ δραπετεῦσαι διήγησιν. ἘΠ δὲ καὶ τὸ τῷ σχήματι ποιοῦντες τὸν λόγον. Τί οὖν; τὰς φύσεις τῶν πραγμάτων ἐρευ- νητέον νῦν καὶ τὸ γενόμενον, εἰ διά τι γέγονεν, ἢ αὑτοῦ χάριν γέγονε τᾶν γὰρ τὸ πραχθὲν ὑπὸ τῆς δημιουργοῦ σοφίας ἐν τῇ κτίσει, ἢ αὑτοῦ χάριν, ἤ τινος χάριν γέγονεν, οἷον κρῆναι, σηγαὶ, ποταμοὶ, χέρσος, ὄρη, Θάλασσα, Φυτὰ, πρέμνα, λήϊα, ἀὴρ, αἰθὴρ, οὐρανὸς, ἥλιος, dalpa, σελήνη πσολύστροἔνυδρα, σἹηνὰ, χερσαῖα, τετράποδα, οὐκ αὐτὸ τοῦτο μόνον ὑπάρξεως ἕνεκα πρὸς τὸ τὴν κτίσιν δι᾽ αὐτῶν λαξεῖν τὸ συμπλήρωμα ἐφάνη γενόμενα, ἀλλὰ «καὶ» διὰ τὸν ἄνθρωπον, ἐπὶ τῷ πᾶσαν ἐξ αὐτῶν λαβεῖν ὑπηῤεσίαν καὶ τὴν ἁρμέξουσαν παρ’ αὐτῶν λειτουργίαν καρπώσασθαι. ἄνθρωπος οὐχ ἑτέρου τινὸς ἕνεκεν δημιουργεῖται πράγματος, ἀλλὰ χάριν ἑαυτοῦ λαμβάνει τὴν ὕπαρξιν ἐπὶ τῷ μένον δοξάζειν τὴν σοφίαν τοῦ κτίσαντος, τὴν λογικὴν 325 αὐτοῦ σοφίαν Aen/lds ἐργασαμένην, δοξάζειν δὲ συνεχῶς, οὐχ ὡς δωρούμενον ἔπαινον καὶ τιμὴν τῷ ποιήσαντι (τοῦτο γὰρ ἀΐδιον ἔχει τὸ σλεονέχτημα πρὸ τοῦ καὶ τὸν κόσμον γενέσθαι καὶ τὸν ἄνθρωπονῚ, ἀλλ᾽ ὡς διὰ τοῦ δοξάζειν τοῦ δοξαξομένου τὴν δωρεὰν καρπούμενον καὶ «rap αὐτοῦ τὸν λόγον τῆς οἰκείας οὐσίας ἰσχυρούμενον 3. ὡς γὰρ ὁ βλέπων τὸν ἥλιον καὶ δι᾽ ἐπαίνου θρυλλῶν τὴν ἀκτῖνα τοῦ Φωτὸς οὐδὲν μὲν ἐγκώμιον τῷ ἡλίῳ χαρίζεται (πρὸ γὰρ καὶ τούτων τῶν λόγων τῆς οἰκείας λαμπηδόνος ἔχει τὸ καλλώπισμα), βλέπων δ᾽ εἰς αὐτὸν σπᾷ τοῦ φωτὸς τὴν ἀπόλαυσιν, ἑαυτὸν ἐκ τοῦ προσέχειν ἔνδοξον ἀποτελῶν, οὕτως ἄνθρωπος τιμῶν τὸν ποιήσαντα οὐδὲν μὲν τῷ δημιουργῷ προσάγει δώρημα, ἑαυτὸν δ᾽ ἀποθεοῖ κοινωνῶν τῇ Θεότητι καὶ ὥσπερ ὁ πλησιάζων τῷ συρὶ θερμαίνεται οὐκ αὐτὲς διδοὺς τῷ πυρὶ τὴν Θερμότητα, ἀλλὰ wapd τοῦ πυρὸς αὐτὸς θερμαινόμενος, οὕτως ὁ διὰ τῶν γνησίων ἐπαίνων δοξάζων τὸν ἀρωγὸν ἑαυτὸν πληροῖ δόξης καὶ πολλοῦ χαρίσματος. Γενόμενός οὖν ὁ ἄνθρωπος, ὡς ἐρρέθη, δι᾽ οὐδὲν ἕτερον ἢ δὲ᾽ οἰκείαν εὔκλειαν δοῦλα πρὸς διακονίαν λαμβάνει τὰ κτήματα κόσμος οὖν ἔχτισται εὐλόγως δι᾽ ἄνθρωπον ἄνθρωπος δ᾽ οὐχ ἕνεκεν τοῦ κόσμου γεγένηται, ἀλλ᾽ ἕνεκεν ἑαυτοῦ καὶ τῆς οικείας τιμῆς. Ἐπειδὴ γοῦν καθάπερ οἶκος μέγας ὁ κόσμος εἰς οἴκησιν ἀνθρώπου σαρεδόθη, ἄνθρωπος δὲ ππαραλαξὼν τὴν κτίσιν εἰς δίαιταν τῆς οἰκείας ὑπάρξεως λίαν κατερρᾳθύμησε καὶ τῆς εὐγενείας τὸν λόγον οὐκ ἐτήρησεν, ἀφροσύνης τινὰ μέθην εἰσδεξάμενος, καὶ τοῦ χαρισαμένου τὴν χάριν ἐξωρχήσατο, τὸ δῶρον ἀτιμάσας καὶ ψέξας τοῦ κρείτίονος καὶ σολλὰ παροινήσας εἰς τὸ Θεῖον ἀθέσμως, τούτου χάριν ὁ κτίστης οὕτως ἰδὼν αὐτὸν wapamaíovra καὶ λοιπὸν ἀξλεπτοῦντα καὶ τοῖς καλοῖς epoaxpovoyra expos τὸ μὴ τέλεον προσαράτίειν «καὶ ἐν» τοῖς θείοις στῶμα γενέσθαι καὶ à ὅλου φθαρῆναι, ἔγνω διὰ Θανάτου ὥσπερ εἰς Érepov ἐξαποστεἴλαι χῶρον, ἵνα, λυθέντος αὐτοῦ τῶν περιξόλων ἔξω καὶ συναφανισθέντος, ἐκ δευτέρου τοῦτον εἰς ἀφθαρσίαν ἄξῃ καὶ διαγωγήν. ὅθεν τούτων οὕτως καιρίως κεκριμένων καὶ τοῦ δεσπότου ἐκ τῆς οἰκίας μεθιστανομένου, ἀνάγκη καὶ τὸν οἶκόν τι τῶν ἀβουλήτων παθεῖν ὡς γὰρ τὸν Φυλάττοντα ἐν ἀμπελῶνι σκηνὴν ἕως τοσούτου μένειν Θέμις καὶ ἀκόλουθον, ἕως ὁ τῶν ἀμπέλων καρπὸς ἐκτρυγηθῇ, μετὰ δὲ ταῦτα τὴν σχηνὴν ἐάσαντα παρελθεῖν, ὡς λυθῆναι μὲν αὐτὴν καὶ τῶν ἀμπέλων ἐχρυῆναι τὰ Φύλλα, παρελθεῖν δὲ τὴν παερίδλεπτον τῶν ἀμπέλων εὐπρέπειαν, οὕτω τὴν ἀνθρωπείαν Φύσιν καὶ ὑπόστασιν καθάπερ ἐν σκηνῇ τῷ κόσμῳ καταμείνασαν, τοῦ καρποῦ τῆς εὐσεθείας wavrayoU τρυγηθέντος, ἀνάγκη, τούτου οἰχομένου ἐνθένδε, οὐρανοῦ καὶ γῆς σβεσθῆναι τὸ xdAAos, τῆς λογικῆς τῶν ἀνθρώπων οὐσίας ἀπελθούσης, εἰς τὸν οἰκεῖον τῆς προθεσμίας ὅρον. Τῶι λοιπὸν ἡ λαμπρότης χρησιμεύσει τοῦ κόσμου; τίνι τῶν τσοταμῶν ἐπιτήδεια ῥεύματα; τίνι σσλώϊμος Θάλασσα καὶ χέρσος ἀρόσιμος; λήϊα δὲ καὶ σπέρματα φυτῶν, ἀκρόδρυα, ἀνθρώπου μὴ παρόντος, εἰς οὐδὲν λογισθήσεται Τίνι δὲ τῶν Φωσήηρων ὁ οὐρανὸς ἅψει τὰς ἐξαισίας λαμπάδας; οὐ τῆς κορυΦῆς τῶν σραγμάτων ἐκ μέσου γενομένης, οἰχήσεται τὸ av; καὶ συναπελεύσεται τρόπον τινὰ συμπάσχον καὶ συγκαταχρινόμενον, συναλλαγῆναι $fAov καὶ συναποσμήξασθαι τῆς κηλῖδος τὸ σύμπαν ὑπώπιον. ὡς γὰρ ἄνθρωπος σᾶς ἐν καθολικῷ τέλει δαπανώμενος δευτέρας ὑπάρξεως ἐν ἀφθαρσίᾳ λόγον ἀπολήψεται, οὕτω κόσμος ὅλος συγκαταφθαρεὶς αὐτῷ xptiTlo» ἐν δευτέρῳ κάλλος ἀναλήψεται συνεκδυσάμενος αὐτῷ τὸ κακοπαθοῦν ἔνδυμα καὶ συνενδυσάμενος αὐτῆς τῆς ἀπαθείας τὸ πέπλον. El ydp σκεῦος ἀργυροῦν τῷ χρόνῳ ππαλαιωθὲν ἀργυρογνώμων τεχνίτης κλάσας καὶ ἀναλύσας καινουργεῖ διὰ συρὸς εἰς τὸ xpeit loy προάγων, οὐ τὴν ὕπαρξιν τοῦ σκεύους ἀπολύων ἀλλ᾽ ἐκ τοῦ σκεύους ἐκβάλλων τὴν ῥυτίδα, καλλισῆον αὖθις καὶ καινὸν ἀπεργάξεται, εἰ γοῦν τις ἐν τῇ πρώτῃ τοῦτο Θεασάμενος στυγνῇ καταστασει οὐκ ἐρεῖ δικαίως πσαρεληλυθέναι μὲν ὅλον τὸ σκεῦος καὶ λελύσθαι, μένειν δὲ τοῦ σκεύους τὸν λόγον ἀμείωτον, οὕτως ὅλου τοῦ κόσμου διὰ τὸν ἐγγενόμενον τῆς τσταρακοῆς ῥύπον εἰς τὴν χώνην τῆς συντελείας ὥσπερ καταντήσαντος, δεύτερον dydyxy καὶ κρεϊττον τῆς οὐσίας τὸν λόγον ἀναλαβεῖν ὡς ἰδόντα τινὰ τὴν ἐν δευτέρῳ ἐν καλῷ τῆς κτίσεως ὕπαρξιν, σφόδρα θαυμάσαι τὸν λόγον τοῦ Σωτῆρος εἰπόντος, «ὁ οὐρανὸς καὶ ἡ γῆ “παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ τουαρέλθωσι, » τουτέστι τὸ μὲν φαινόμενον σχῆμα τοῦτο παρελεύσεται, ὁ δὲ λόγος. τοῦ κτίσαντος ἐν τῷ χτίσματι μένων οὐ μὴ «παρελεύσεται, ἀλλ᾽ ὑπάρχων ὁ αὐτὸς ἐπανακαινίσει τὸ σᾶν. Κἂν γὰρ ἐξ ἀμελείας ἡ συνθήκη τοῦ οἴκου διαλυθῇ, ὁ λόγος τοῦ τεχνίτου τῆς τέχνης οὐ λέλυται, ἀλλὰ τὴν ττεσοῦσαν αὖθις λαμπρὰν depeita καὶ βελτίονος ἄξιον τὸ δῶμα ὑπουργησεως ποιήσει, ὡς χάριν τοῦ κρείτῆονος γεγενῆσθαι τῆς οἰκίας τὴν «lici νομίζεσθαι τὸν αὐτὸν δὴ τρόπον κατὰ τὸ παράδειγμα ἐκ τοολλῆς τσεπονηκότα τὸν κόσμον ῥᾳθυμίας καὶ τέλεον πεσόντα εἰκῇ ἀπολούμενον ὁ δημιουργικὸς λόγος καὶ τεχνίτης dxdματος συμπήξας αὖθις λαμπρὸν 1ὰ ἀπεργάσεται. Δεῖ γὰρ σᾶσαν τῶν γενητῶν φύσιν καὶ ὑπόστασιν δίχα τῶν ἀσωμάτων δευτέραν ἀναλαβεῖν καὶ βελτίω yé- νεσιν. . ἰδοὺ γὰρ ἐξ εἰκόνος ὁ προφητικὸς λόγος ἡμῖν ἐφιλοσύφησεν εἰπών «ὡς eines QUAM ἐξ ἀμπέλου καὶ ὡς τίπτει Φύλλα ἀπὸ συκῆς » ὡς γὰρ τῆς ειπρεπείας ἀμπέλου τε καὶ συκῆς συντέλεια τῶν Φύλλων ἡ πτῶσις νομίζεται, ὁ μέντοι τῆς ὑπάρξεως οὐκ ἀπόλλυται λόγος, μένει δ᾽ ἐν τῷ κρείττονι φέρων τὴν πσετάλωσιν, οὕτως οὐρανὸς τῶν ἀστερίων «xiv ἐπὶ συντελείᾳ ῥίψας τὴν εὐπρέπειαν, δευτέραν τῆς πσρολαξούσης καὶ κρείττονα λήψεται. ὅρα δέ μοι καὶ τὸ μυστικὸν αἴνιγμα καὶ διήγημαὶ ὡς πολλῶν καὶ μυρίων φνλλορροούντων ἃ ξύλων, μόνον ἀμπέλου καὶ συκῆς ἐμνημόεευσεν, οὐ μηλέας, οὐκ ὄχνης, ἀλλ᾽ 0032? τῆς ἰτέας, καίπερ τὸ Φύλλον ῥιπτούσης τυυκνότερον, διὰ τὸ μόνον συκῆν ὁμοίως καὶ ἄμπελον οὐ κατὰ βραχὺ, ἀλλ᾽ ἐφάπαξ ἀποβάλλειν τὰ Φύλλα τάχα δὲ διὰ τὸ τλείστης ὑπὸ τῶν γεωργῶν ἐπιμελείας τυγχάνειν ἑκάτερα, ὡς διὰ τούτων alvirlopévoy τοῦ λόγον, ὅτι τὸν οὐρανὸν πσολλῆς ἀξιῶν κηδεμονίας ὁ Θεὸς ἐπὶ τέλους πεισόμενον οὐκ ἂν περιόψεται, ἀλλ᾽ οἷα γεωργὸς τταντοίας ἐπιμελείας καὶ κόσμου ἀναπληρώσει᾽ τάχα δέ πως καὶ διὰ τὴν γενομένην ἐξ αὐτῶν διαξολην μὲν γὰρ ἐκ συκῆς ἄσεμνος τῷ ἀδὰμ χιτὼν συνερράπίετο, «ij δ᾽ ἐξ ἀμπέλου τῷ Νῶε γύμνωσις ἀπρεπὴς γέγονε καὶ ὀνειδισμός ἐπειδὴ γοῦν τῶν ἀνθρωπίνων ἕνεκεν σταισμάτων ἡ πάροδος τῷ κίσμῳ καὶ τῷ οὐρανῷ, ἐδόκει δ᾽ ἐξ ἀμπέλον καὶ συκῆς ἀναφαίνεσθαι, εὐλόγως εἶπεν αῶς αἰπτει φύλλα ἐξ ἀμπέλου καὶ ὡς τείἰπῆει QJAXa ἀπὸ συκῆς.» Οὐ μὴν ἀλλὰ κἀκεῖνο Φαίνεται μυστικώτερον τὸ λεχθέν «*Ó οὐρανὸς &1- γήσεται ὡς βιθλίον. » Μηκέτι yàp τῶν μαθητῶν ἀναγινωσκόντων τὸν οὐράνιον πίνακα, μηδ᾽ ὑφεσἸώτων ἔτι τῶν Φιλοσοφεῖν οἵων τε τὰς ἀνωτέρω δῇλτους, ἀνάγκη τῶν διδασκομένων λοιπὸν σχολαζόντων λυθῆναι τὴν διατριβὴν, καὶ τὴν βίδλον εἱληθῆναι τοῦ διδασκάλου χρεὼν κἀν δευτέρῳ καινοπρεπῶς dvoiχθῆναι καὶ μυστικῶς, ὅταν κατ᾽ εἰκόνα τῆς μακαρίας οὐσίας γενόμενος ἀνθρωπος τὴν συμφορὰν ἐκδύσηται, ἵν’ εἴπω τὴν παλαίωσιν, ὅταν ἡ ψυχὴ τὸν εἰλικρινῆ τῆς δόξης ἀναλάβῃ oléQavov, ὅταν τῶν ἐπωδύνων ποραγμάτων καὶ κακουμένων ἐλευθερίαν λάξῃ. Ἐπεὶ δὲ, φὴς, θρόνος ὁ οὐρανὸς τοῦ ποιητοῦ, αὶ γῆ δ᾽ ὑποπόδιον, τούτων ππαρελθύντων, τοῦ μὲν ὁ καθήμενος, ποῦ δ᾽ οἱ λόγοι τοῦ καθημένου λοιπὸν εὑρεθήσονται; Ἰνῶθι τῶν λεγομένων θεοπρεπῶς τὴν ἔννοιαν καὶ μὴ θρένῳ περικλείσῃς μηδ᾽ ὑποποδίῳ τὸν ἀπερινόητον. Οὐ «ὃ. yàp ἵνα μάθωμεν τὸ Θεῖον καθήμενον, ἔχον ὑπὸ τοὺς πόδας τὴν γῆν ὑποπόδιον, ταύτην ὁ Προφήτης εἰς σαίδευσιν ἡμῶν τὴν δέλτον ἐχάραξεν, ἀλλ᾽ ἵνα τῷ νῷ Φφαντασιωθῶμεν τοῦ κτίσῆου τὸ μέγεθος, οὐκ ἐν ττοσῷ καὶ ποιῷ τοῦτο κερματίξζοντες, ἀλλ᾽ ἐν δυνάμει κάλλους ἀφρασῆον γνωρίζοντες. El γὰρ τὸν οὐρανὸν οὐκ ὀφθαλμὸς, οὐ νοῦς ἀνθρώπων κατέλαξεν, ἀλλ᾽ οὐδὲ τῆς γῆς ἀκριCds τὸ τέρας τεθέαται, πστοταπὸς dv εἴη, ὁ τὸν οὐρανὸν καθέδραν καὶ τὴν γῆν σοιῶν ὑποπόδιον; Οὐ «dvrws οὖν τῆς καθέδρας οἰχομένης ἐκ μέσου καὶ τοῦ ὑποποδίου ὁμοίως αἰρομένου, σαθεῖν ἀνάγκη καὶ τὸν ἐγκαθήμενον, ἐπεὶ καὶ πρὸ τοῦ γενέσθαι τὸν οὐρανὸν καὶ τὴν γῆν Soóvov εἶχε τὸ Θεῖον μυστικὸν καὶ ἀκίνητον, λέγοντος τοῦ Προφήτου «ὁ Spóvos σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος » καὶ αὖθις, «ὦ Θρόνος σου, Κύριε, ἀπὸ τότε, ἀπὸ τοῦ αἰῶνος σὺ εἶ,» ἀλλὰ καὶ ἕτερος κέκραγε θεσπέσιός σου λόγος Qdaxov: «᾿ Σὺ, Κύριε, τὴν γῆν ἐθεμελίωσας καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις » καὶ σάλιν, «* Σὺ δὲ ὁ αὐτὸς εἶ καὶ τὰ ἔτη σου οὐκ ἐκλείψουσι.» Κἂν γὰρ ὁ οὐρανὸς καὶ ἡ γῆ «xdÜn τι, κρείτλονα χάριν ἕξει ἀλλ’ οὖν ὁ τούτων τεχνίτης τρεσθθύτερο: ὑπάρχων καὶ τῆς οὐσίας ἔχων τὸν λόγον ἀγένητον οὐ συμπείσεταί τι, Φθειρομένου τοῦ γενητοῦ, ἅτε μόνος τῆς ἀϊδιότητος ἔχων τὸ ἀξίωμα. ὄμως ἐπὶ τῆς ἀλλαγῆς τῶν γενομένων τοραγμάτων καὶ φύσεων, τὸν τῆς ἀπωλείας λόγον ὁ Προφήτης πεποίηται φάσκων «᾿Παντες ὡς ἱμάτιον παλαιωθήσονται, καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτοὺς καὶ ἀλλαγήσονται.\"» Ὡς γὰρ ἱμάτιον ἔστιν ὅτε ἐπισήήμη γναφέως διὰ τοῦ σλυντῆρος ἑλίττουσα καθαίρει καὶ λαμπρὸν ἀλλαάτήουσα ποιεῖ καὶ ἐπιφανὲς, οὕτως ἡ πάνσοφος καὶ δημιουργὸς φύσις πολλοῖς αἰῶσι τῷ τῆς κακίας ῥύπῳ παλαιωθεῖσαν τὴν κτίσιν ἀποσμήξει καὶ ὥσπερ νέον καὶ λαμπρὸν ἱμάτιον ποιήσει. Καὶ κατὰ μὲν τὸ ῥητὸν ταύτην ἐχέτω ὁ λόγος τὴν Éxlociv: ἑτέραν δέ σοι κατ᾽ ἀλληγορίαν διήγησιν ἀφηγήσομαι, Cms. ἂν ἴδῃς τοολύτροπόν τινα καὶ πολυθεώρητον τὴν διδασκαλίαν τῶν Θθεσπεσίων λογίων. Οὐρανοῦ γὰρ καὶ γῆς πάροδον μυστ)ικῶς μὲν ἄκουσον, μυστικῶς δὲ παιδεύθητι τῆς ἀνθρωπείας ὑπάρξεως τὸν λόγον. Ἐξ οὐρανοῦ γὰρ καὶ γῆς λαχὼν τὴν ὑπόστασιν λογικὲς καὶ ἄλογος γέγονεν ἄνθρωπος, ψυχὴν ἀπ’ οὐρανοῦ καὶ σῶμα λαχὼν ἀπὸ γῆς καὶ τὸ μὲν λογικὸν ὑπάρχει ἐν ψυχῇ, ὅπερ καὶ θρίνος τοῦ Θεοῦ Λόγου τυγ-- χάνει, εἴ γε κατὰ λόγον τῆς οἰκείας ἀξίας κοσμεῖ τὴν ὑπόθεσιν, τὸ δ᾽ ἄλογον ἐν σώματι, ἕπερ ἀκολούθως ὑποπόδιόν ἐσῆι τοῦ δημιουργοῦ Λόγου τοῦ ἐν Voldro τοῦ χρόνον ὥσπερ ἐν ὑποποδίῳ τὴν ἐνανθρώπησιν λαθεῖν ἀξιώσαντος, λέγοντος τοῦτο ToU μυστηρίου τὸ σρᾶγμα ὥσπερ ἐν ἀπορρήτῳ Ἰωάννου τοῦ Βαπτιστοῦ «\"Οὐχ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τοῦ ὑποδηματος\"» καὶ ἄλλος Tis τῶν ἁγίων τοῦτ᾽ ἰδὼν τὸ ἐξαίσιον, «\" Προσκυνεῖτε » λέγει «τῷ ὑποες πρδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἁγιός ἐσῆιν οὐ γὰρ τὸ στοιχεῖον τῆς γῆς προσ- κυνεῖν ὅδ᾽ ἔλεγεν (ἐπάρατον γὰρ ὅλον), ἀλλὰ τὸ σωτήριον καὶ μονογενὲς σῶμα, τὸ δὴ συμπλακὲν ἀφρασίῳ λόγῳ τῇ Θεότητι. Ἐπεὶ γοῦν ἄνθρωπος ὁ οὐρανὸς εὐλόγως καὶ γῆ, Spóvos δ᾽ οὗτος τοῦ κτίσαντος καὶ σεμνῶς ὑποπόΜ LL διον, λέγοντος τοῦ Θεοῦ Λόγου, «'Évonuat ἐν ὑμῖν καὶ ἐμπεριπατήσω, » un πολλοῖς δὲ τῆς κακίας κεκλόνηται πάθεσιν, ἀλληνάλλως σπερισήάσει expay- σαντος, τούτου χάριν ἐπέτρεψεν ὅλον ἐν καθολικῇ συντελείᾳ τὸν ἄνθρωπον παρελθεῖν ἐνθένδε τῆς ἐπωδύνου ζωῆς οἰκονομικῶς, καὶ πτᾶσαν τὴν ὧδε λαμπρότητα τῆς ἀξίας δίχην ἀσ)έρων πεσεῖν καὶ συναφανισθῆναι, ὡς δευτέραν ἐν ἃ dea, ταν, δευτέρᾳ ζωῇ λαβεῖν τὴν διαγωγὴν καὶ σληρωθῆναι ἄρα τὸ ῥητὸν τὸ, c3 ἔσται ὁ οὐρανὸς καινὸς καὶ ἡ γῆ καινή.» Kal ταῦτα μὲν ἀποχρώντως.","t":"[The Christian (Macarius) answers the objections on the judgment of heaven in the Apocalypse of Peter and on heaven rolled up like a scroll (4.6, 4.7).] Come, let us look into the elegant subject in the Apocalypse of Peter, set out thus about heaven and earth being judged, in the words, “The earth will present all who are being judged to God on the day of judgment, being itself also about to be judged together with the heaven that surrounds it.” That there is no offence of heaven nor any wrongdoing of earth for which they are going to be judged is plain; and that the account of the divine utterances is free from falsehood is also evident and beyond all dispute. For even if we set aside the Apocalypse of Peter, we are driven, even against our will, to what the Apocalypse of Peter says by the prophetic and the gospel voice: the prophet says, “Heaven will be rolled up like a scroll, and all the stars will fall, as leaves fall from a vine and as leaves fall from a fig tree”; and the Gospel says, “Heaven and earth will pass away, but my words will not pass away.” We must therefore escape the surface narrative of the words … making the account according to its figure. What then? We must now search out the natures of things and of what has come into being: whether it came into being for the sake of something else, or for its own sake. For everything made by the creative Wisdom in creation came into being either for its own sake or for the sake of something else. Springs, fountains, rivers, dry land, mountains, sea, plants, trees, crops, air, aether, heaven, sun, stars, the moon of many phases, creatures of the water, of the air, of the land, four-footed beasts — these plainly came into being not only for the sake of existing, so that creation might be completed through them, but also for man, so that he might receive every service from them and enjoy the ministry fitting to them. But man is fashioned for the sake of no other thing; he receives his existence for his own sake, so that he alone may glorify the wisdom of the Creator, who made his rational wisdom finely — and glorify him continually, not as one who gives praise and honour as a gift to his maker (for the Maker has that advantage everlastingly, before the world and man came into being), but as one who, through glorifying, reaps the gift of the one glorified and is strengthened by him in the principle of his own being. For as one who looks at the sun and celebrates the ray of its light in praise bestows no encomium on the sun (for before these words it already has the adornment of its own brightness), but by looking at it draws the enjoyment of the light and makes himself glorious by attending to it, so man, in honouring his maker, brings no gift to the Creator, but deifies himself by sharing in the Godhead. And as one who comes near the fire is warmed, not giving heat to the fire himself but being warmed by the fire, so one who glorifies his helper with genuine praise fills himself with glory and much grace. Man, then, having come into being, as has been said, for nothing other than his own good fame, receives the things of creation as servants for his service. So the world was rightly created for man; but man came into being not for the sake of the world, but for his own sake and his own honour. Since, then, the world was given to man as a dwelling, like a great house, and man, having received creation as the residence of his existence, grew very careless and did not keep the principle of his nobility, but took in a kind of drunkenness of folly and danced away the giver's grace, dishonouring the gift, finding fault with the Better, and committing many drunken outrages lawlessly against the Divine — for this reason the Creator, seeing him going astray in this way, and further growing blind and stumbling against good things, so that he might not dash himself utterly against divine things, fall, and be wholly destroyed, decided to send him away through death as into another place, so that, once he had been dissolved and had vanished outside the enclosures, he might bring him a second time into incorruption and a new way of life. Since these things have been so timely decided, and the master is being removed from the house, the house too must suffer something unwelcome. For as it is right and fitting for one who guards a hut in a vineyard to stay there until the fruit of the vines has been gathered, and after that to leave the hut to pass away — so that it is taken down, the leaves of the vines are shed, and the admired comeliness of the vines passes — so, since human nature and being has stayed in the world as in a hut, when the fruit of godliness has been gathered everywhere and man has gone from here, the beauty of heaven and earth must be quenched, the rational being of men having departed to the proper bound of its appointed term. For whom will the brightness of the world then be useful? For whom are the streams of the rivers suited? For whom is the sea navigable and the dry land arable? Crops and the seeds of plants and fruits will count for nothing when man is not present. For whom will heaven kindle the extraordinary lamps of its luminaries? When the summit of things has been taken from the midst, will not the whole go too? It will depart with him, in a way suffering with him and condemned with him, to be changed together with him and to have the whole bruise of the stain wiped away together. For as the whole of man, consumed at the universal end, will receive the principle of a second existence in incorruption, so the whole world, corrupted together with him, will take up a better beauty in its second state, putting off with him the garment of suffering and putting on with him the robe of impassibility itself. For if a silversmith takes a silver vessel grown old with time, breaks it up, melts it down, and renews it by fire, bringing it to a better state — not dissolving the existence of the vessel but casting the wrinkle out of it — and makes it again most beautiful and new, would not one who had seen it in its first gloomy state rightly say that the whole vessel had passed away and been dissolved, while the principle of the vessel remained undiminished? So, since the whole world, because of the filth of disobedience that came into it, has come, as it were, to the melting-pot of the consummation, it must take up a second and better principle of being; so that one who sees the second, fine existence of creation will greatly marvel at the Saviour's word, “Heaven and earth will pass away, but my words will not pass away” — that is, this visible form will pass away, but the word of the Creator, which remains in the creature, will not pass away, but, being the same, will renew all. For even if the structure of a house is dissolved through neglect, the principle of the craftsman's art is not dissolved; he will raise up the fallen house brilliant again and make the dwelling worthy of better service, so that the fall of the house may be thought to have happened for the sake of the better. In the same way, after this example, the creative Word, the untiring craftsman, will put together again and make brilliant the world, which has been worn out by great negligence and has wholly fallen, and would otherwise perish to no purpose. For the whole nature and being of things that have come into being, except the bodiless, must take up a second and better birth. See, the prophetic word has taught us its philosophy from an image, saying, “As leaves fall from a vine, and as leaves fall from a fig tree.” For as the falling of the leaves is thought to be the end of the comeliness of vine and fig tree, yet the principle of their existence is not destroyed, but remains in a better state and puts forth leaves again, so heaven, throwing off all the comeliness of the stars at the consummation, will receive a second comeliness, better than the first. See too the mystical riddle in the narrative: though many, countless trees shed their leaves, he mentioned only the vine and the fig tree — not the apple, not the pear, not even the willow, though it throws off its leaves more thickly — because only the fig tree and likewise the vine throw off their leaves not little by little but all at once; and perhaps because both receive the most care from farmers, the word hinting through them that God, deeming heaven worthy of great care, will not overlook it when it suffers at the end, but like a farmer will fill it again with every care and ornament; and perhaps also because of the reproach that came from them: from the fig tree an unseemly garment was sewn for Adam, and from the vine came Noah's unbecoming nakedness and reproach. Since, then, the passing away of the world and of heaven is because of human failings, which seemed to have appeared from the vine and the fig tree, he rightly said, “As leaves fall from a vine and as leaves fall from a fig tree.” Moreover, that saying too seems more mystical: “Heaven will be rolled up like a scroll.” For when the disciples no longer read the heavenly tablet, and there no longer exist those able to philosophize on the tablets above, the school must be dissolved, the learners being at rest, and the teacher's book must be rolled up — and opened a second time in a new and mystical way, when man, made according to the image of the blessed being, puts off his misfortune, that is, his old age; when the soul takes up the pure crown of glory; when it receives freedom from painful and harmful things. And since, you say, heaven is the Maker's throne and earth his footstool, when these pass away, where will the one seated be found, and where the words of the one seated? Understand the meaning of what is said in a manner worthy of God, and do not enclose the incomprehensible in a throne or a footstool. The prophet did not engrave this tablet for our instruction so that we might learn that the Divine is seated with the earth under its feet as a footstool, but so that we might picture in our mind the greatness of the Creator — not cutting it up into quantity and quality, but recognizing it in a power of unspeakable beauty. For if neither the eye nor the mind of men has grasped heaven, nor even seen exactly the wonder of the earth, what manner of being must he be who makes heaven his seat and earth his footstool? It is not at all necessary, then, that when the seat departs from the midst and the footstool is likewise taken away, the one seated on it should also suffer; for even before heaven and earth came into being, the Divine had a mystical and immovable throne, as the prophet says, “Your throne, O God, is for ever and ever,” and again, “Your throne, Lord, is from of old; from everlasting you are.” Another of your inspired words also cries aloud, saying, “You, Lord, founded the earth, and the heavens are the works of your hands; they will perish, but you remain”; and again, “But you are the same, and your years will not fail.” For even if heaven and earth suffer something, they will receive a better grace; but their craftsman, being older than they and having an unoriginate principle of being, will suffer nothing with them when what has come into being is corrupted, since he alone has the dignity of everlastingness. Yet concerning the change of the things and natures that have come into being, the prophet spoke of destruction, saying, “All will grow old like a garment, and like a cloak you will roll them up, and they will be changed.” For as a fuller's skill sometimes cleans a garment by rolling it in the washing trough, and by changing it makes it bright and notable, so the all-wise and creative nature will scour away the filth of wickedness from creation, grown old over many ages, and make it like a new and bright garment. Let the account have this explanation according to the letter. But I will give you another account according to allegory, so that you may see how manifold and many-sided the teaching of the divine oracles is. Hear the passing away of heaven and earth mystically, and be taught mystically the principle of human existence. Man, having received his being from heaven and earth, came to be rational and irrational, receiving his soul from heaven and his body from earth. The rational is in the soul, which is the throne of God the Word, if it adorns its condition according to the principle of its own worth; and the irrational is in the body, which accordingly is the footstool of the creative Word, who at the last of time deigned to take up the incarnation as in a footstool. John the Baptist spoke of this matter of the mystery as in a secret: “I am not worthy to loose the strap of his sandal”; and another of the saints, seeing this extraordinary thing, says, “Worship at the footstool of his feet, for it is holy.” For he did not say here that one should worship the element of earth (for it is wholly accursed), but the saving and only-begotten body, which was joined by an unspeakable principle with the Godhead. Since, then, man is rightly heaven and earth, and is the throne and the solemn footstool of the Creator — for God the Word says, “I will dwell in you and walk among you” — and since he has been shaken by many passions of wickedness, falling into one plight after another, for this reason he allowed the whole man at the universal consummation to pass away from here, from this painful life, by the economy, and all the brightness of rank here to fall like the stars and vanish together, so as to receive a second way of life in a second life; and so the saying is fulfilled, “There will be a new heaven and a new earth.” This is sufficient.","f":"Macarius Magnes, <i>Apocr.</i> 4.16 (Blondel, 185–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-16)."},"macarius-magnes-apocriticus/4.17":{"o":"ἑξῆς δέ σοι περὶ τῆς wapaGoAiis ἐπισυνάξω τὸν λόγον τοῦ σινάπεως. καὶ τῆς ζύμης καὶ τοῦ μαργαρίτον, ὡς λίαν ἁρμοδίως τούτοις παρεικάζει τὴν βασιλείαν τῶν οὐρανῶν τὰ γὰρ μεγάλα καὶ τὴν ἐξ ἀπόπτου καταστασιν ἔχοντα οὐκ ἀπὸ μεγάλων τῶν ὑποθέσεων λαμβάνει σαφήνειαν, ἀλλ᾽ εὐτελῶν καὶ μικρῶν καὶ τῶν νομιζομένων ἐν ἀνθρώποις οὐτιδανῶν. ἘΠῚ γε οὖν ἐθέλεις τῶν Φιλοσοφούντων ἐξετάσαι τὴν σπουδὴν καὶ τὴν κακόπαθον ἐκείνην μελέτην καὶ φροντίδα, εὑρήσειας ἀκριβῶς τοῦ νυνὶ λόγου τὴν σᾶσαν ὑπόθεσιν. Πελώριον γὰρ γῆς aeaayuévns ὄρεσι καὶ βουνοῖς καὶ λόφοις eeQopruuéynv χέρσον τῇ διανοίᾳ καταλαβεῖν βουλόμενοι, οὐχ ὑπερόγκῳ τινὶ καὶ μεγάλῳ σώματι ταύτην ἀπεικάξουσιν, ἀλλὰ στιγμῇ βραχείᾳ καὶ τσαντάπασιν ἀδαρεῖ, οὐδ᾽ εἰς βάθος οὐδ᾽ εἰς exAdros diac isa: δυνατὸν, καὶ τὴν τοσαύτην καὶ τηλικαύτην γῆν οὕτω “αραβάλλουσι καὶ ὅπως ἄν ἀπὸ στιγμῆς αὐτὴν καταλάξωσι, ταῦτα φιλοσοφοῦσι καὶ διημερεύουσι τούτου χάριν τοῦ πράγματος καὶ πσαννύχιον σόνον μελέτης ἀσπάζονται κέγχρῳ γὰρ αὐτὴν πρὸς τὴν οὐράνιον σύγκρισιν ἀπεικάξουσιν εἰσὶ δ᾽ οἱ καὶ τὸν οὐρανὸν, τὸν ἀνθρωπείᾳ Φύσει ardpmav ἀπερίγραφον, διὰ βραχντάτης σφαίρας μετρήσαντες. lolo» δέ σοι τοῦτο ἀπὸ τῆς ἀράτου τοῦ Κίλικος σοφίας, ὃς τὴν τῶν ὁρωμένων καὶ μάλιστα τῶν οὐρανίων Φύσιν ττολυπραγμονῶν ἐν σφαιρίῳ μικρῷ τὴν σύμπασαν ἔγραψε τῶν ὑπερτέρον πορείαν, οἰκτρῷ πράγματι τὴν τοσαύτην τῶν μετεώρων ἁψῖδα wapaGaλών. Τί σοι χρὴ λέγειν τοὺς τὴν ἄτομον Φύσιν διὰ τὴν λεπτότητα τῇ σανσόφῳ καὶ ἀγενήτῳ παραβάλλειν οὐσίᾳ τολμήσαντας; Εἴ γε οὖν ταύτην οὕτως ἔχειν τῶν Φιλοσόφων τὴν γνώμην καὶ αὐτὸς οὐκ ἀναίνῃ, τίνος χάριν ψέγεις τὴν βασιλείαν τῶν οὐρανῶν ὁμοιωθεῖσαν ζύμῃ; Τί δ᾽ ἄξιον κέκτηται διαβολῆς ἡ ζύμη, ἥτις ἀρτύει πρὸς ζωὴν τοῖς ἀνθρώποις τὰ ἄλευρα, καὶ βραχντάτη τις οὖσα μυρίων μεδίμνων εἰς ἀρτοποιΐαν ἄγει τὴν ποιότητα; Τονώσασα γὰρ καὶ καταζυμώσασα ἄρτι βραχέντα τῶν ἀλεύρων τὰ χύματα εὔθετον κρᾶσιν ἀποτελεῖ καὶ εὔπεπτον καὶ κατορθοῖ τῆς ζωῆς ἐν βίῳ τὸ κεφάλαιον ἄνεν δὲ ζύμης ἄρτος duos ve καὶ ἄτονος καὶ πρὸς γεῦσιν καὶ τροφὴν οὐκ ἔστιν ἐπιτήδειος. El ye οὖν καὶ ἡ βασιλεία τῶν οὐρανῶν κατακεχυμένην ἀτάκτως πολιτείαν ἐκράτυνε τρόπον τινὰ «xpbs οἰκείαν τάξιν ζυμώσασα τὴν wplv ἄτονον καὶ ἀτρόφιμον ἐσκορπισμένην, λελυμένην, ἐπίληπῆον, τί ξένον ἐν τῷ πράγματι; τί δ᾽ ἀλλότριον ἐν τῷ κατορθώματι; τί λυπηρὸν ἢ περιτττὸν ἐν τῷ γεγενημένῳ, εἰ τῶν ὑπερκοσμίων πραγμάτων ἐν ἡμῖν ὁ λόγος συμπαθήσας κατέμιξεν ἑαυτὸν, τὴν οὐσίαν διὰ τῆς κοινωνίας ἡμῶν ἀνακαλούμενος πρὸς τὴν οἰκείαν ἵν’ εἴπω τῆς λήξεως ἀρετήν; ὁμοίως τῇ ζύμῃ, ἣν λαβοῦσα γυνὴ) (ἡ κτίσις δηλαδὴ), ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία, εἴς τε τὸ σαρελθὸν καὶ τὸ ἐνεστὸς τοῦ χρένου καὶ πρὸς τὸ μέλλον, πρὸς τὸ κεράσαι καὶ ποιῶσαι τὸν αἰῶνα, ἀρχὴν καὶ μέσα καὶ τέλη διορθώσασθαι, σῶμα, πνεῦμα, ψυχὴν ἀνδρεῖον ἐκτελέσαι, ὕψος, βαθος, σλάτος σφραγίσαι τῇ χάριτι. . Εἰ δὲ καὶ κόκκῳ παραδληθῇ σινάπεως 3, οὐδ᾽ οὕτως ὑξρίζεται, ἀλλ᾽ ἀποσεμνύνεται. Σπέρμα γὰρ τὸ aívami λεπτὸν ὑπάρχον καὶ λίαν βραχύτατον σφόδρα μέν ἐσῆι δριμὺ καὶ θερμὸν, ἑλκτικὸν δὲ τῶν περὶ τὸν ἐγκέφαλον ῥύπὼν καὶ xafaprixóv: ὄψοις δὲ καὶ τραπέξη συχνῶς ππαραπαττόμετον ὑγιεινὴν τῶν δαιτυμόνων τὴν ἕξιν ἐργάξεται, nón ei μὲν κεκρυμμένων φΦλεγμάτων σαχύτητα, τέμνει δὲ χυμῶν βλαξερῶν ὑγρότητα σπειρόμενον δὲ διὰ τὴν λεπτότητα ὥσπερ da'lly ἀφανὲς, βλαστήῆσαν δὲ τὰ στελέχη μιμεῖται τοῖς ὕψεσιν. El δῆτα οὖν τῆς βασιλείας τῶν οὐρανῶν ὁ λόγος «apanAdaiov τῷ σινάπει “σοιεῖται τὴν ἐνέργειαν, δρακοντείους μὲν κακίας ἀπὸ καρδίας ἀνακαθαίρων, χυμοὺς δὲ ἀκολασίας ξηραίνων καὶ σᾶσαν ὑγρότητα ἀταξίας τε πολλὴν καταστέλλει φλεγμονὴν καὶ σωρὸν ἐγκείμενον χολῆς ἁμαρτημάτων ὑπεξάγει λεληθότως καὶ θεραπεύει τὲν ἄνθρωπον, ἐν σινάξει δὲ τληθους ὥσπερ κατα- μιγνύμενος σταθηρὸν ποιεῖ «τὸ» τῶν ψυχῶν φρόνημα, ὅλον δ᾽ ὑγιαίνειν σαρασκευάξει τὸ λογικὸν δάκνων τοῖς ἐλέγχοις καὶ τέμνων τῇ διδαχῇ, θερμαίνον τῇ συμπαθείᾳ καὶ ζωπυρῶν τὸν λογισμὸν, συνανακλινόμενος καὶ συνανσάμενος τοῖς τὰ eia μανθάνουσιν, ἐν κόσμῳ σπειρόμενος καὶ τὸν καρπὸν τῆς ἀρετῆς δεικνύων ὑπερκέσμιον, ἐν γῇ βαλλέμενος καὶ τοὺς γηΐνους ἀνάγων εἰς ἁγιασμόν εἰ δὴ οὖν τοσαύτην τῶν καλῶν ἔχει τὴν ἐργασίαν, ἁρμοδίως τῷ σινάπει διὰ τὴν λεπἸότητα τῶν ἔργων ὡμοίωται οὐδὲ γὰρ κυάμῳ οὐδ᾽ ἄλλῳ τινὶ τῶν ὀσπρίων, ὧν τὸν λέγον Ἑἕλληνες μωραίνοντες Θεῖον ὑπάρχειν ἐδογμάτισαν, ἀλλὰ τῷ σινάπει διὰ τὸ καθαρὸν, ὁμοίως καὶ τῷ μαργαρίτῃ διὰ τὸ πολύτιμον. ὡς «ἐν» ἐνύδρῳ σαρκίῳ δηλαδὴ γιγνόμενος κόσμος ἐν κόσμῳ τρῶτος καὶ ἀσύγκριτος, οὕτως ἡ Srebrns τοῦ ἐπιδημήσαντος ἐν σαρκὶ γενομένη καὶ ταύτην Φωτὸς ἀθολώτου exAnpalaaca τῶν ἀθλίων ἐν ἀρετῇ τὸν βίον ἐκαλλώmice πολλοῖς σαρασχευάσασα λάμπειν τοῖς κατορθώμασιν, ὅσοι τὸν μαργα-- ρίτην τοῦτον εἰλικρινῶς à ἔργων ἀγαθῶν ἐκτήσαντο. Διὸ πάνυ θεοπρεπῶς καὶ τοιθανῶς (οὐ γὰρ ἀπιθάνως ὡς φής), ὁ σωτήριος Λόγος τοῖς μνημονευθεῖσιν ἑαυτὸν ἀφωμοίωσεν οὐχ ὡς νηπίοις οὐδ᾽ ὡς ἀγνώμοσι διδοὺς τὰ μυσήηήρια, ἀλλ᾽ [ὡς μτὲν ἀνδράσιν ἀρτίοις τὰς Qpévas καὶ τελείοις, ὡς δὲ νηπίοις τῆς τοῦ διαβόλου μοχθηρίας μὴ ἀπογευσαμένοις τῶν δὲ καχοσόφων καὶ τῶν σττυγητῶν τῶν ἐν τῇ βδελυρίᾳ φρονίμων ὑπαρχόντων, ἀπέκρυψε τῶν οὐρανίων δογμάτων τὰ κειμήλια καὶ τῆς ὄντως συνέσεώς τὰς «λας ἀπέκλεισεν.","t":"[The Christian (Macarius) answers the objections on the parables of the mustard seed, the leaven, and the pearl, and on things hidden from the wise and revealed to infants (4.8, 4.9).] Next I will add for you the account of the parable of the mustard seed, the leaven, and the pearl, and how very fittingly he likens the kingdom of heaven to them. For great things, whose condition is seen from afar, receive clarity not from great subjects but from cheap and small things that are thought worthless among men. If you wish to examine the zeal of the philosophers and that toilsome study and care of theirs, you will find exactly the whole subject of the present account. For when they wish to grasp in thought the enormous dry land of the earth, sown with mountains, hills, and ridges, they liken it not to some huge and great body, but to a small and wholly weightless point, admitting neither depth nor breadth; so they compare an earth so vast and so great; and how they may grasp it from a point — this they philosophize about, spending their days on this matter and embracing the labour of study all night long. For they liken it, in comparison with the heavens, to a grain of millet; and there are some who have measured even heaven, which human nature cannot at all encompass, by a very small sphere. You may learn this from the wisdom of Aratus the Cilician, who, busying himself with the nature of visible things and especially of heavenly ones, depicted the whole course of the bodies above on a little sphere, comparing the great vault of the heights to a paltry thing. What need is there to tell you of those who dared to compare atomic nature, because of its fineness, to the all-wise and unoriginate being? If, then, you yourself do not deny that this is the view of the philosophers, why do you blame the kingdom of heaven for being likened to leaven? What does leaven have that deserves slander? It prepares flour for life for men, and, though very small, brings the quality of countless bushels to bread-making. For giving strength to the masses of flour newly moistened and leavening them, it produces a well-composed and digestible mixture and achieves what is chief for life; without leaven bread is raw and flabby and unfit for taste and nourishment. If, then, the kingdom of heaven also strengthened a way of life poured out in disorder, leavening into its own order, in a sense, what before was flabby, without nourishment, scattered, dissolved, and blameworthy — what is strange in the matter? what is alien in the achievement? what is grievous or superfluous in what happened, if the Word of things above the world, in sympathy, mixed himself in us, calling back our being through communion with us to the virtue of its own lot, so to speak? He is like leaven, which a woman — that is, creation — took and hid in three measures of flour: in the past, the present, and the future of time, to mix and give quality to the age, to set right beginning, middle, and end, to make body, spirit, and soul courageous, to seal height, depth, and breadth with grace. And if it is compared to a grain of mustard seed, even so it is not insulted, but honoured. For mustard, a fine and very small seed, is very sharp and hot, drawing out and cleansing the impurities about the brain; sprinkled often on food and at table, it makes the condition of those who dine healthy, cutting the thickness of hidden phlegm and the wetness of harmful humours; sown, it is invisible like a speck because of its fineness, but when it sprouts it rivals trunks of trees in height. If, then, the word of the kingdom of heaven works like mustard — cleansing serpentine wickedness from the heart, drying up the humours of licentiousness, it checks all wetness and the great inflammation of disorder, secretly draws out the heap of the bile of sins lying within, and heals man; mingled, as it were, in the gathering of the multitude, it makes the mind of souls steady and prepares the whole rational being to be healthy, biting with reproofs and cutting with teaching, warming with sympathy and kindling reason, reclining and eating with those who learn divine things, sown in the world and showing the fruit of virtue above the world, cast into the earth and leading the earthly up to sanctification — if, then, it has such a working of good things, it is fittingly likened to mustard, because of the fineness of its works; and not to a bean or any other pulse, whose nature the Greeks in their folly decreed to be divine, but to mustard because of its purity, and likewise to the pearl because of its great value. As the pearl, coming into being in a watery flesh, is an ornament in the world, the first and incomparable, so the Godhead of the one who came to dwell among us, coming in flesh and filling it with unclouded light, adorned the life of the wretched with virtue, preparing many to shine in their achievements — as many as have acquired this pearl in purity through good works. So, very fittingly for God and persuasively (not unpersuasively, as you say), the saving Word likened himself to the things mentioned, not giving the mysteries as to infants or the senseless, but as to men complete and perfect in mind, and as to infants who have not tasted the devil's wretchedness; but from the evil-wise and hateful, who are prudent in loathsomeness, he hid the treasures of the heavenly doctrines and shut the gates of true understanding.","f":"Macarius Magnes, <i>Apocr.</i> 4.17 (Blondel, 191–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-17)."},"macarius-magnes-apocriticus/4.18":{"o":"ἅλις παρ᾽ ἐμοὶ κριτῇ τὰ τῶν ἀποχρίσεων᾽ ὅθεν, εἰ δοκεῖ, τὴν σεῦσιν τὴν 'σερὶ τῶν καλουμένων ἁμαρτωλῶν καὶ μὴ καλουμένων δικαίων σκεψώμεθα, καὶ τίς ὁ νοῦς ὁ περὶ τῶν ὑγιαινόντων καὶ τῶν κακουμένων τῶν δεομένων ἰατροῦ. Δύο τάγματα δηλοῖ ὁ Χριστὸς ὥδε τρανῶς, ἕν μὲν ὑγιαῖνον, τὸ δίκαιον δηλαδὴ, ἕν δὲ κακούμενον, καὶ διαρρήδην ἁμαρτωλὸν ἐκάλεσε δύο λογικὰς οὐσίας καὶ φύσεις ἀνεδίδαξε καὶ τὴν μὲν ποροσδεομένην, τὴν δὲ ἀπροσδεῆ τυγχάνουσαν, τὴν ἀγγελικὴν καὶ τὴν ἀνθρωπείαν μηνύων ὑπόσίασιν, καὶ τὴν μὲν τῶν ἀγγέλων ὕπαρξιν δικαίαν ὑπάρχουσαν εἰς μετάνοιαν μὴ καλεῖσθαί aote, μηδὲ ydp ἔχειν ἔγκλημα ἐφ᾽ ᾧ μετανοήσειεν, ἅτε τῆς ἄκρας καὶ τσανευδαίμονος γείτων οὖσα μακαριότητος, ἅτε τὴν ἀθόλωτον χληρωσαμένη μονὴν án laíco κανόνι μετρεῖ τὸ κατόρθωμα, ἅτε τὴν ἄκρατον καὶ ἀμιγῆ τοῦ Φωτὸς αὐγὴν Φιλοσοφοῦσα, ἅτε τὶν ἀνωτέρω τῆς ἀφθαρσίας αὐλὴν οἰκεῖν ἐπιλαχοῦσα καθαρεύει μὲν γὰρ ὕδρεως καὶ μώμου καὶ ῥυτίδος, καθαρεύει δὲ καὶ κηλίδος καὶ δόλου καὶ κακίας καὶ τῶν ἁμαρτημάτων ἀπελαύνει τὸ νόσημα καὶ διορθώσεως οὐ δεῖται οὐδέ τινος ἐπισϊροφῆς αὕτη τοίνυν ἡ τῶν ὑπερκοσμίων ἀσώματος οὐσία ἤτοι δορυφορία τῆς ἀνωλέθρου τιμῆς ἀνεπίληπτον ἔχουσα πολιτείας ἀρετὴν, ἀσινῆ ζωὴν, ἀνύπουλον ἀγάπην, ἀεὶ μετὰ τοῦ δικαίου τῷ δικαίῳ συνοὔσα, ἐγκαλεῖται μὲν οὐδέποτε, τῆς δ᾽ ἀθανασίας ἔνδον τῶν περιβόλων οὖσα ἄνοσον καὶ ἀγήρατον αἰῶνα κέκτηται, ἀκήρατον ἔχουσα καὶ μαχρὸν τὸ ἐναύλισμα συνδιαιωνίζει τῷ βασιλεῖ τῶν αἰώνων. ἡ ἀνθρωπεία Φύσις, λογικὴ μὲν καὶ αὐτὴ καὶ Φωτὸς νοεροῦ μέτοχος καὶ ἐπίδουλος, ἐξουσίαν ἔχουσα μηδὲν τῆς ἀγγελικῆς ἀπολειφθῆναι δόξης, λαξοῦσα δὲ πυρὸς συμβουλίαν τῆς ῥᾳθυμίας τὴν γνώμην, ἀποπίπίει τοῦ κρείττοvos: ὕλῃ τροσπαθήσασα χαμαιξζήλων πραγμάτων καὶ τροσπλαττίουσα τῶν Φροντίδων τὸν Φορυτὸν ἑαυτῇ, ὅλη τῷ τῆς ἀπάτης ἐγκατεσπάρη λάκκῳ, ἀχρειωθεῖσα τὴν ψυχὴν καὶ σσηρωθεῖσα τὸν νοῦν. Κλινήρης οὖν ὑπῆρχε τῇ τῶν ἁμαρτημάτων ἀρρωστίᾳ συρέτίουσα, συχνῶς δαπανωμένη τῷ παθει τῆς συμφορᾶς, θεσμὸν οὐκ εἶχεν, ἀκολουθίαν οὐκ ἤδει, οὐ τάξιν, οὐ λόγον, οὐ Φιλόσοῷον γνώμην, οὐκ ἀσκητικοῦ κανόνος δίαιταν ἢ διατριξην᾽ βέδλητο δ᾽ ἐν τῷ σκίμποδι κακουμένη τοῦ σώματος, χώρων ἱερῶν ξένη καὶ ἀλλοτρία, δόγματος οὐρανίου ὀθνεία καὶ πολέμιος, μακάρων αὐλῆς ἀκτῆϊνα μὴ βλέπουσα, κεχυμένον ἔχουσα καὶ τποολὺ wapaméracua, ἄσεμνον οἰκητήριον, μονὴν ἀκαλλώπιστον ', ἔξω μὲν θιάσου τῶν εὐσεξῶν ἔρριπτο πανηγύρεων, ἀπεσχοίνισῆο δὲ πόρρω τῆς θείας ἐπισκοπῆς, ὡς συναλγῆσαι μικροῦ ἐπὶ τῇ τοσαύτῃ τῆς λογικῆς οὐσίας μεταβολῇ καὶ τροπῇ (ὡς οἶδε συναλγεῖν οὐκ ἔχουσα «dos ἡ τανάγαfos τρένοια), ὡς οἰκτεῖραι τὸ γενόμενον ἐξ ἀμελείας σῶμα, ὡς τὸν Θεὸν ἵν᾽ ἀνέλθῃ τὸ λογικὸν, κατελθεῖν εἰς συμπαθειαν, ὡς εἰς δικαιοσύνην καλέσαι τὸν ἄδικον, καὶ τὸν κακούμενον ἐν ἁμαρτίαις ὑγιάσαι τῇ χάριτι, ὡς εὐκαίρως τὸν ἰατρὸν λέξαι τῷ ἰαθέντι erii, ὑγιὴς γέγονας μηκέτι ápdpτανε,\" ὡς τὸν ἀκάματον τοῦ κάμνοντος λαθεῖν τὸ ἐλάτίωμα, καὶ τὴν ἄχραντον οὐσίαν τὴν ῥῶσιν τοῦ σσάσχοντος καὶ τοῦ ταπεινοῦ τὸν ὑψηλὸν δέξασθαι τὸ ἰδίωμα, καὶ τὸν ηὐλογημένον τοῦ καταράτου τὸ Φύραμα, ὡς συμπλακῆναι τῷ θνυητῷ τὸ ἀθάνατον, ὡς Spar γένεσθαι τῷ ἀποκεκλεισμένῳ τὸν δημιουργὸν καὶ εἴσοδον τοῦ δημιουργήματος, ὡς συναλλάξαι μυστικῶς τὸν ἄφθαρτον τῷ φθαρτῷ, ὡς συνανακλιθῆναι τοῖς λίαν ἁμαρτωλοῖς «τὸν ἀναμάρτητον» καὶ μὴ συγκαταπεσεῖν, ἀλλὰ συναναστήῆναι, ὡς «aca» οἰκονομίαν ἀμεταθλήτῳ Φύσει καὶ λόγῳ πραγματεύσασθαι καὶ μετὰ τῶν ἀνόμων γενέσθαι τὸν ἔννομον, καὶ τὸν δίκαιον τῶν ἀδίκων ἀσμενίσαι τὴν δίαιταν καὶ τὸ τῶν κατεγνωσμένων ἀναλαθεῖν ὄργανον, καὶ τούτῳ μεσίτῃ καὶ λειτουργῷ χρησάμενον εἰς « τὴν» οἰκείαν τοὺς ἐρριμμένους καὶ μικροῦ δεῖν ὁδωδότας ἐν νόσῳ σαρακοῆς els ῥῶσιν ἀγαγεῖν Φιλανθρωπίας ὑπερβολῇ. Τοῦτο γὰρ ἴδιον τῇ ταναγαθῳ 5: φύσει τὸ μὴ μόνον χαιρεῖν ἐφ᾽ οἷς ἔχει δικαίοις μηδὲ τοῖς ὑγιαίνουσιν ἁπλῶς ἐνευφραίνεσθαι μηδὲ τοῖς ὑπερκοσμίοις συνδιακεῖσθαι λαμπρῶς, ἀλλὰ καὶ τοὺς ἀδίχους εἰς τὴν τῶν δικαίων εἰσάγειν ἀπόλαυσιν καὶ τοὺς κακουμένους εἰς τὴν τῶν ἐρρωμένων χειραγωγεῖν ὑγίειαν καὶ τοὺς κεχλονημένους ἐν κόσμῳ τῆς κακίας εἰς τὴν τῶν ὑπερκοσμίων ἀνάγειν εὐταξίαν, καὶ μίαν ἀγέλην τὸ cà» ἀπεργάσασθαι ὑπ’ ἀγελάρχῃ μεγάλῳ σωζομένην καὶ μένουσαν ἔγγειον, ὑπέργειον 5, κόσμιον. ἔστι γοῦν ἰδεῖν ὡς ἄνωθεν ἀρξάμενος ἐκάλει τὴν ἀνθρωπίνην Φύσιν ἁμαρτήσασαν, τῷ ἀδὰμ λέγων «\"ἀδὰμ, ποῦ εἴ;» τῷ Καὶν Qds « ν ἥμαρτες » Ἶσύχασον τὸν Ἐνὼς ἐδίδασκεν ἐπικαλεῖσθαι τὸ Sreiov, μετὰ τὸ γεννῆσαι καλῶν εἰς μετάνοιαν καὶ ποιῶν ἐκ μετανοίας εὐαρεστῆσαι Θεῷ, τὸν Νῶε καλῶν καὶ di αὐτοῦ σώξων τὴν συγγένειαν τὸν λέραὰμ καὶ αὐτὸν ἐκάλει διὰ τῆς τιίσίεως, ἀλλὰ eAnppeAdcavra καὶ τῶν ἀγγέλων “ποιεῖ σύσσιτον καὶ συνέστιον edvτας ἁπαξαπλῶς τῆς παρακοῆς τῷ κέντρῳ σληγέντας ἁμαρτωλοὺς ἐκάλει κἂν τοὺς Πατριάρχας ἐρεῖς καὶ τοὺς σερὶ τὸν Μωσῆν καὶ τοὺς Προφήτας αὐτοὺς, σαντες ἐκλήθησαν καὶ διὰ τῆς κλήσεως ἐφάνησαν πάντες δίκαιοι, τοῦ καλοῦν-- τος τὴν κλῆσιν μὴ σσαραπεμπόμενοι μηδὲ τῆς φιλοτιμίας τὸ δῶρον ὑξρίζοντες. ἀνάγκη δὲ τοὺς μετ’ αὐτοῦ τυγχάνοντας ἀγγέλους, δικαίους ὄντας καὶ «τὸν» τῆς δικαιοσύνης χῶρον εὐτυχήσαντας μὴ καλεῖσθαι (τίς γὰρ τοὺς ἔνδον ὄντας ὡς ἔξω τυγχάνοντας εἴσω τούτους καλέσειεν :) ἀλλὰ τοὺς πόρρω δηλαδὴ καὶ μακρὰν ἐρριμμένους τῶν οὐρανίων αὐλῶν ἀγαθότητι συνάγειν καὶ φιλανθρωπίᾳ καλεῖν καὶ τοῖς κακουμένοις, οὐχὶ τοῖς ὑγιαίνουσι, τὰ τῆς συμπαθείας ἐπιτάτ-- Ίειν φάρμακα καὶ τοῖς φλεγμαίνουσι καὶ δεινῶς δυσχεραίνουσι χορηγεῖν τὰ δυνάμενα τὴν ἀλγηδόνα ποραῦναι καὶ “παρακαθίσαι τοῖς ἐξ ἐπιδουλῆς ἤτοι xaχεξίας exuxpáis ὀλολύζουσιν. ᾿ Εἰ δ’ ἦν ὁ ἄνθρωπος τῆς τπορώτης ἐντολῆς τὸν νόμον Φυλάξας καὶ τῆς σαραγγελίας τετηρήκει τὸν θεσμὸν, οὐκ ἂν ὁ δημιουργὸς ἐγίνετο Ἰατρὸς οὐδ᾽ ὁ ποιητὴς els κλήτορος κατῆλθεν εὐτέλειαν, ἔνδον τῶν οὐρανίων κιγκλίδων ὑπάρxovtos τοῦ ἀνθρωπίνου γένους, τὴν ζωὴν ἄνοσον καὶ ἄφθορον ἔχοντος. Ἐπεὶ δ᾽, ὡς ἔφην, τῆς δοθείσης ἠμέλησεν ἐντολῆς καὶ τὸ δεσποτικὸν ἠλόγησε τρόσταγμα, εὐθὺς ἁμαρτημάτων ἐπέφυ νοσήματα καὶ ἑσμὸς ἀδικημάτων τὴν ψυχὴν ἐθορύξησε Q6Gos τοῦ λογισμοῦ προδοθέντος ἐπέπεσεν εὐθὺς, ἀρωγοῦ χρείᾳ καὶ συμπάσχοντος ἰατροῦ εὐθὺς ἀνεκάλει ὁ κλήτωρ τὸν ἀδικήσαντα, λέγων «Ποῦ εἴ;» καὶ ἄλλῳ λέγων «\" Tí δέδρακας; » ἕτερον καλῶν ἐξ ἀνθρώπων ἐχώpibev ἄλλῳ φησίν «Ἔξελθε ἐκ τῆς γῆς cov καὶ ἐκ τῆς συγγενείας σου,» . ἑτέρῳ λέγων «5 Καιρὸς σαντὸς ἀνθρώπον ἥκει ἐναντίον μου νῦν οὖν ποίησον λέγω coi »-O δὲ ἔλεγεν ἑνὶ, τοῖς exáciv. ἐνεθρόντα, πάντας els μετάνοιαν καλῶν καὶ διόρθωσιν, ἑτέρῳ λέγων « A)cov τῆς παλαιᾶς συνηθείας τὸ πέδιλον, κατέξην γὰρ ἐξελέσθαι τοὺς καταπονουμένους\"» ἄλλῳ φάσκων «^ Éyà dpyialpdrnyos τῶν Sreíuv δυνάμεων, νυνὶ τσαραγέγονα, καὶ μὴ κλύξου τῇ φροντίδι τοῦ σωματικοῦ xépazos » ἑτέρῳ «' Tíva ἀποστείλω, καὶ τίς ππορεύσεται πρὸς τὸν λαόν; ἄλλῳ « Ad6e τοὺς λόγους μου εἰς τὸ σήόμα σου\"» ἕτερον υἱὸν ἀνθρώπου καλῶν ἐθεοποίει, ἄλλον ἐπιθυμίας υἱὸν ἀπεθρύλλει, “πάντας μετὰ τὴν παράβασιν ἐχάλει καὶ σαρεχάλει, «i μὲν, ὡς ἰατρὸς τοὺς σηπομένους ἰώμενος, τῆ δ᾽ ὡς δίκαιος τοὺς ἀδίκους μηκέτι ζῆν ἀδίκως νουθετῶν, «rij δ᾽ ὡς Θεὸς Λόγος τοὺς λογικοὺς Θεοὺς ἐργαζόμενος, σῇ δὲ Χριστοὺς ὡς Χριστός, «vij δ᾽ ἀφθόρους ὡς ἄφθαρτος, τῆ δ᾽ εἰς ἀθανασίαν ἀθάνατος ὧν τοὺς θνητοὺς ἐποδήγει τᾶν γένος ἀνθρώπων ἐπὶ τὴν ὄλβιον τῆς μακαριότητος εὐδαιμονίαν ἐχάλει καὶ καλεῖ μέχρι τήμερον. Μὴ γὰρ νομίσῃς ὅτι κατ᾽ ἐκεῖνον μόνον καθ᾽ ὃν ἐνηνθρώπησε τὸν καιρὸν, ἐκάλεσε, πρὸ δὲ τῆς σαρχώσεως ἢ μετὰ τὴν ἔνσαρκον καὶ μακαρίαν ἀνάληψιν, τοῦ καλεῖν ἐπελάθετο, ἀλλὰ «xdvras τοὺς παραξαίνοντας καλεῖ καὶ σροσκαλεῖται εἰπὼν ἀπαρεμφάτως, μᾶλλον δ᾽ dopíales « Οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς » τουτέστιν « ἦλθον καὶ ἐπὶ τοῦ ἀδὰμ, ἦλθον καὶ ἐπὶ τῶν υἱέων Νῶε, ἦλθον καὶ ἐπὶ τῶν Πατριαρχῶν καὶ πασῶν ὁμοῦ τῶν ἀνθρωπείων φυλῶν.» ΕΠ ydp ἦν εἰπὼν, Οὐ πάρειμι, ἢ Οὐδὲ aapayéyova νῦν καλέσαι, δικαίως ἂν ἐνομίσθη μόνον τότε κεκληκέναι τινὰς, ὅτε καὶ ἐνηνθρώπησε νῦν δ᾽ εἰπὼν, Οὐκ ἦλθον, ἀόριστον ἐμφαίνει τῆς τσαρουσίας τὸν χρόνον ἄνωθεν καὶ ἐξ ἀρχῆς, καὶ μέχρι συντελείας τὴν κρίσιν “ποιούμενος. El δὲ τσολλοὶ τῶν καλουμένων εἰς τὴν κλῆσιν ἐλθεῖν ὑπερέθεντο, οὐδὲν ὑπάρχει τοῦ καλοῦντος τὸ . αἴτιον, ἐπεὶ μηδ᾽ ἥλιος στάντας ἀνθρώπους εἰς οἰκεῖον σέλας ταροσκαλούμενοοὔ, vois ἐν μέθῃ καθεύδουσι τῆς ἀθλεψίας αἴτιος, ἀλλ᾽ αὐτοὶ ἑαυτοῖς ἐξ αὐθαιρέτου κακίας τοῦ σκότους πσαραίτιοι ὡσαύτως ὁ Χριστ)ὸς exdvras καλεῖ ἐπὶ τὴν φιλανθρῳπίαν τῆς πατρῴας ἀκτῖνος εἰ δέ τινες μεθυσθέντες τῇ κακίᾳ τοῦ δαίpovos τοῦ μακαρίον Φωτὸς τὸν σκότον προὐτίμησαν, οὐ τπροσαπτέον τῷ Χρισήῷ τουτὶ τὸ ἐπιτήδευμα, ἀλλὰ τῇ ἀνθρωπείᾳ φύσει καὶ προαιρέσει, ἐξουσίαν ἐχούσῃ ῥέπειν ἐπὶ τὸ xpeirlov καὶ τὸ Φαῦλον ὁμοίως, ὅπη θέλει καὶ βούλεται. ὅθεν τῆς προκειμένης καὶ πολλῆς ταύτης ὑποθέσεως ἱκανῶς εἰρημένης, λοιπὸν ἡσυχασήέον᾽ εἰ δ᾽ ἕτερόν σού σοι τῶν Seluv σαιδευμάτων ἐν ἀπορίᾳ λόγιον ὥσπερ ὑποσμήχεται, μηδὲν ὑποστειλάμενος τοῦτ᾽ ἐν τῷ μέσῳ πρόθες ἔσται γὰρ οὐχ ἡ τυχοῦσα κἀν τούτῳ γυμνασία.","t":"[The Christian (Macarius) answers the objection on “Those who are well have no need of a physician” (4.10).] In my judgment the answers given are enough. So, if you like, let us examine the question about the sinners who are called and the righteous who are not called, and what is meant about the healthy and the sick who need a physician. Christ here clearly shows two orders: one healthy, namely the righteous, and one sick, which he expressly called sinful. He taught two rational beings and natures, one in need and the other not in need, indicating the angelic and the human condition. The existence of the angels, being righteous, is never called to repentance, for it has no charge for which to repent: it is neighbour to the highest and all-happy blessedness; it has obtained the unclouded abode and measures its achievement by a rule that does not stumble; it contemplates the unmixed and pure ray of the light; it has its lot to dwell in the court above incorruption. It is clean of insolence, blemish, and wrinkle, clean also of stain, deceit, and wickedness; it drives off the disease of sins and needs no correction or any turning back. This bodiless being of those above the world, the bodyguard of indestructible honour, having blameless virtue of conduct, a life without harm, and a love without guile, always with the Righteous One and righteous with him, is never accused; dwelling within the enclosures of immortality it possesses an age without sickness or old age, and having an undefiled and lasting lodging, it lives through the ages with the King of the ages. Human nature, rational too, sharing in intelligible light and having it in its grasp, had the power to fall short in nothing of the angelic glory; but taking the counsel of indolence, it falls away from the Better. Becoming attached to the matter of earth-bound affairs and plastering on itself the rubbish of cares, it was wholly sown in the pit of deceit, made useless in soul and blinded in mind. It lay bedridden, fevered with the sickness of sins, often consumed by the suffering of misfortune. It had no ordinance; it knew no sequence, no order, no reason, no philosophic mind, no diet or way of life of an ascetic rule. It was thrown on the pallet of the body, afflicted; a stranger and alien to holy places, foreign and hostile to heavenly doctrine; not seeing the ray of the court of the blessed; having a thick curtain spread over it, an unseemly dwelling, an unadorned abode. It had been thrown outside the company of the festivals of the godly and fenced off far from divine oversight — so that the all-good providence (which knows how to suffer with others without suffering) almost grieved at so great a change and turn of the rational being, so that it pitied the body that had come into this state through carelessness; so that God, in order that the rational might rise, came down into sympathy, so as to call the unrighteous to righteousness and to heal by grace the one sick with sins; so that the physician might say in good time to the one he had healed, “See, you have become well; sin no more”; so that the untiring one took on the weakness of the one who laboured, the undefiled being the condition of the sufferer, the exalted one what is proper to the lowly, and the blessed one the dough of the accursed; so that the immortal was joined with the mortal; so that the Creator became a door and an entrance for the creature that had been shut out; so that the incorruptible was mystically united with the corruptible; so that the sinless one reclined at table with the very sinful and did not fall with them, but rose with them; so that he carried out the whole economy with an unchangeable nature and principle; so that the one under law was with the lawless, the righteous welcomed the way of life of the unrighteous and took up the instrument of the condemned, and using it as mediator and minister brought into his own health, by the excess of his love for mankind, those who had been cast away and were all but rotting in the disease of disobedience. For this is proper to the all-good nature: not only to rejoice in the righteous it has, nor simply to delight in the healthy, nor to live in splendour with those above the world, but also to bring the unrighteous into the enjoyment of the righteous, to lead the sick by the hand into the health of the strong, to raise those shaken in the world of wickedness to the good order of those above the world, and to make the whole one flock, preserved under a great chief shepherd and abiding on earth, above the earth, and in good order. So one may see how, beginning from the first, he called human nature which had sinned. To Adam he said, “Adam, where are you?” To Cain he said, “You have sinned; be still.” He taught Enosh to call upon the Divine. Another, after he had begotten a son, he called to repentance and made him please God through repentance. He called Noah and through him saved his kin. He called Abraham too through faith, and another, who had offended, he made table-companion and hearth-companion of angels. In short, he called sinners, all who had been struck by the sting of disobedience. Even if you speak of the patriarchs and those about Moses and the prophets themselves, all were called, and through the calling all appeared righteous, since they did not dismiss the calling of the one who called them nor insult the gift of his generosity. But the angels who are with him, being righteous and having the good fortune of the place of righteousness, must not be called (for who would call those who are inside to come in, as though they were outside?); rather, it was fitting in goodness to gather, and in love for mankind to call, those far off and cast far away from the heavenly courts; to apply the medicines of sympathy to the sick, not to the healthy; to supply to the inflamed and gravely distressed what can soothe the pain; and to sit beside those wailing bitterly from plots against them or from their ill condition. If man had kept the law of the first commandment and observed the ordinance of the charge, the Creator would not have become a physician, nor would the Maker have come down to the lowly office of a summoner, since the human race would have been within the heavenly railings, having a life without sickness or corruption. But since, as I said, it neglected the commandment given and disregarded the Master's command, at once the diseases of sins sprang up, and a swarm of wrongs disturbed the soul; fear fell at once on reason, which had been betrayed, in need of a helper and a sympathizing physician. At once the Summoner called back the wrongdoer, saying, “Where are you?” To another he said, “What have you done?” Another he called and separated from men. To another he said, “Go out from your land and from your kindred.” To another he said, “The time of every man has come before me; now then do what I tell you”; and what he said to one he thundered to all, calling all to repentance and correction. To another he said, “Loose the sandal of old habit, for I have come down to deliver the oppressed.” To another, “I am the commander-in-chief of the divine powers; now I have come; and do not be troubled with care for bodily …” To another, “Whom shall I send, and who will go to the people?” To another, “Take my words into your mouth.” Another, calling him son of man, he deified; another he celebrated as a man of desires. All, after the transgression, he called and summoned: now as a physician healing those who were rotting; now as righteous, admonishing the unrighteous to live unrighteously no longer; now as God the Word making the rational gods; now as Christ making them christs; now as the incorruptible making them incorruptible; now, being immortal, guiding mortals to immortality. He called the whole race of men to the rich happiness of blessedness, and he calls them to this day. For do not suppose that he called only at the time when he became man, and that before the incarnation, or after the blessed ascension in the flesh, he forgot to call. He calls and summons all transgressors, saying without limitation of time — or rather in the aorist — “I did not come to call the righteous, but sinners”; that is, “I came also in the time of Adam, I came also to the sons of Noah, I came also to the patriarchs and to all the tribes of men together.” For if he had said, “I am not here,” or “I have not now come to call,” he would rightly have been thought to have called some only at the time when he became man; but as it is, saying, “I did not come,” he shows that the time of his coming is indefinite, from the first and from the beginning, and that he makes his judgment until the consummation. And if many of those called put off answering the call, the caller is in no way to blame. The sun, which summons all men to its brightness, is not the cause of blindness to those who sleep in drunkenness; they themselves are responsible for their darkness by their self-chosen wickedness. In the same way Christ calls all to the kindness of the Father's ray; and if some, drunk with the demon's wickedness, preferred darkness to the blessed light, this conduct must not be fastened on Christ, but on human nature and choice, which has the power to incline to the better and to the base alike, wherever it wishes and wills. So, since this great subject before us has been sufficiently discussed, we must now keep quiet; but if some other saying of the divine teachings is, as it were, gnawing at you in perplexity, put it forward without holding anything back; for this too will be no ordinary exercise.","f":"Macarius Magnes, <i>Apocr.</i> 4.18 (Blondel, 194–198; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-18)."},"macarius-magnes-apocriticus/4.19":{"o":"ÓP ὥσπερ ἔκ τινος κινηθεὶς μετεώρου διατριβῆς, ὁμηρικὸν ἡμῖν ἔπος μετὰ γελοιασμοῦ κατέτεινεν ἱκανοῦ Qas « Ἐὐλόγως ὅμηρος τὴν ἀνδρείαν τῶν ἐλλήνων, ἅτε πσοεπαιδευμένην, ἡσυχάξειν ἐπέταττε, τὴν δ᾽ ἀνίδρυτον τοῦ Exropos γνώμην ἐδημοσέευσεν, ἐμμέτρῳ λόγῳ δημηγορῶν rois ἕλλησι- «᾿Σχέσθ᾽, ἀργεῖοι λέγων, « μὴ βάλλετε, κοῦροι ἀχαιῶν στεῦται γάρ τοι ἔπος ἐρέειν κορυθαίολος ἕχτωρ, » καὶ νῦν ἐφ᾽ ἡσυχίας ὧδε τσάντες καθεδούμεθα- ἐπαγγέλλεται γὰρ ἡμῖν καὶ διαξεδαιοῦται ὁ τῶν χριστιανικῶν δογμάτων ὑφηγητὴς τὰ σκοτεινὰ τῶν Γραφῶν ἑρμηνεύειν κεφάλαια. Λέγε δ᾽’ οὖν ἡμῖν, ὦ τᾶν, παρακολουθοῦσι τοῖς ὑπὸ σοῦ φΦραζομένοις τί φησιν ὁ ἀπόστολος « ἀλλὰ ταῦτα τίνες ἦτε; (δῆλον δ᾽ ὅτι τὰ φαῦλα), ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἰησοῦ Χριστοῦ καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν.» Θαυμάζομεν γὰρ καὶ ὄντως ἐπὶ τοῖς τοιούτοις τὴν ψυχὴν ἀπορούμεθα, εἰ τοσούτων μολυσμῶν καὶ μιασμῶν ἄνθρωπος ἅπαξ ἀπολουσάμενος ὀφθήσεται καθαρὸς, εἰ τοσαύτης βλακείας ἀναμεμαγμένος κηλῖδας ἐν τῷ βίῳ, πορνείας, μοιχείας, μέθης, κλοπῆς, ἀρσενοκοιτίας, φαρμακείας καὶ μυρίων Φαύλων καὶ μυσαρῶν πραγμάτων, μόνον βαπτισθεὶς καὶ ἐπικαλεσάμενος τὸ ὄνομα τοῦ Χριστοῦ ἐλευθεροῦται ῥᾷον καὶ τὸ aráv ἅγος καθάπερ ἔφις παλαιὸν ἀποδύεται θώραχα. Τίς οὐκ ἂν ἐντεῦθεν ῥητοῖς καὶ ἀρρήτοις ἐπιτολμήσῃ xaκοῖς καὶ δράσῃ τὰ μήτε λόγῳ ῥητὰ, μητ’ ἔργοις Φορητὰ, γνοὺς ὡς τῶν τοσοὕτων ἐναγεσήάτων ἔργων λήψεται τὴν ἀπόλυσιν, μόνον «ττιστεύσας καὶ βαπτισάμενος καὶ συγγνώμης τυχεῖν ἐλπίσας μετὰ ταῦτα παρὰ τοῦ μέλλονTos χρῖναι τοὺς ζῶντας τε καὶ τοὺς νεκρούς; Ταῦθ᾽ ἁμαρτάνειν ποροτρέπεται τὸν ἀκούοντα, ταῦτ᾽ ἐφ᾽ ἑκασήης πραάττειν διδάσκεται τὰ ἀθέμιτα, ταῦτ᾽ οἶδεν ἐξορίσαι καὶ τοῦ νόμου τὴν παίδευσιν, καὶ τὸ δίκαιον αὐτὸ κατὰ τῶν ἀδίκων μηδὲν ἰσχύειν ὅλως, ταῦτ᾽ εἰσάγει τὴν ἄθεσμον ἐν κέσμῳ πολιτείαν καὶ δογματίξει τὴν ἀσέξειαν ὅλως μὴ δεδοικέναι, ὁπότε μυρίων ἀδικημάτων σωρὸν μόνον βαπῆισάμενος ἄνθρωπος ἀποτίθειαι καὶ τοῦτο μὲν ὧδε τοῦ λόγου τὸ κομψὸν σλάσμα.","t":"[The philosopher begins the last series of objections.] He, as though roused from some lofty pastime, stretched out a Homeric verse at us with plenty of laughter, saying: “Homer rightly bade the valour of the Greeks, as being well trained, keep quiet, and made public the unsettled mind of Hector, haranguing the Greeks in verse: ‘Hold, Argives,’ he says, ‘do not shoot, young men of the Achaeans; for Hector of the glancing helm promises to speak a word.’ So now let us all sit here in quiet; for the expounder of the Christian doctrines promises and assures us that he will interpret the dark headings of the Scriptures. Tell us, then, my friend, since we are following what you say: what does the apostle mean by ‘And such were some of you’ (base things, clearly), ‘but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God’? For we marvel, and are truly perplexed in soul at such things: whether a man, once washed of so many defilements and pollutions, will be seen to be pure; whether one who has kneaded into his life the stains of so much folly — sexual immorality, adultery, drunkenness, theft, lying with males, sorcery, and countless base and loathsome deeds — is easily set free merely by being baptized and calling on the name of Christ, and puts off his whole guilt as a snake puts off its old slough. Who would not then dare evils that can be spoken and evils that cannot, and do things that can neither be told in words nor borne in deeds, knowing that he will receive release from so many most accursed deeds merely by believing and being baptized, and hoping to receive pardon afterwards from the one who is to judge the living and the dead? These things urge the hearer to sin; by these he is taught to do what is unlawful on every occasion; these know how to banish even the instruction of the law and to make justice itself utterly powerless against the unjust; these bring a lawless way of life into the world and teach men not to fear impiety at all, since a man puts off a heap of countless wrongs merely by being baptized.” So much for this elegant fiction of the saying.","f":"Macarius Magnes, <i>Apocr.</i> 4.19 (Blondel, 198; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-19)."},"macarius-magnes-apocriticus/4.2":{"o":"ἄλλο δ᾽ ἐμθρόντητον καὶ πσεπλανημένον ὑπ’ αὐτοῦ ῥηθὲν ἴδωμεν σόφισμα ἐν ᾧ φησιν « Ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας εἰς τὴν ᾿σαρουσίαν τοῦ Kuplov, ὅτι αὐτὸς ὁ Κύριος ἐν κελεύσματι, ἐν Φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι Θεοῦ, καταξησεται ἀπ’ οὐρανοῦ καὶ oi νεκροὶ «οἷ» dv Χρισήῷ ἀναστήήσονται τρῶτον᾽ ἔπειτα ἡμεῖς οἱ ζῶντες ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλῃ, εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα καὶ οὕτω σάντοτε σὺν Κυρίῳ ἐσόμεθα. » Τοῦτ᾽ οὐρανόμηκες- ὄντως καὶ μετεωρότερον τὸ πρᾶγμα, ὑπέρογκον τὸ ψεῦσμα καὶ ἀνώτερον τοῦτο καὶ τοῖς ἀλόγοις ἐπαδόμενον ζῴοις, ἀναγκάζει βληχᾶσθαι καὶ κρώξειν ἐν ὑποκρίσει τὸν ἔξηχον σπάταγον.,, ἐπὰν γνῷ ἐνσάρκους ἀνθρώπους, ὡς τὰ πετεινὰ, πσετομένους ἐν ἀέρι βασταξομένους ἐπὶ νεφέλης. Πολὺς γὰρ οὗτος τῆς ἀλαζονείας ὁ κόμπος, ζῷα τῷ Φόρτῳ τπεπιλημένα τῶν σωματικῶν ὄγκων φύσιν ἀναλαβεῖν στερωτῶν ὀρνέων καὶ διαπερᾶν ὥσπερ τι πέλαγος τὸν «oXov ἀέρα, ὀχήματι νεφέAns ἀποχρησάμενα. El γὰρ καὶ δυνατὸν, ἀλλὰ τερατῶδες καὶ τῆς ἀκολουθίαἐστὶν ἀλλότριον. Fl γὰρ δημιουργὸς ἄνωθεν φύσις τόπους ἁρμόζοντας τοῖς γινομένοις συναπεκλήρωσε καὶ κατάλληλον ἐνομοθέτησεν ἔχειν ἐναύλισμα, ἐνύδροις Θάλασσαν, χερσαίοις ἤπειρον, «Invois ἀέρα, φωσήῆρσιν αἰθέρα ὃ. E» γοῦν ἐκ τούτων ἐκ τῆς οἰκείας ἂν μετάρῃ μονῆς, ἀφανισθήσεται els ξένην μετελθὸν δίαιταν καὶ μονήν οἷον εἰ τὸ ἔνυδρον βουληθείης AaGeiv κἀπὶ τῆς ξηρᾶς διάγειν βιάσῃ, φθείρεται ῥᾷον ἐξαπολλύμενον εἰ δὲ χερσαῖον αὖθις καὶ αὐχμηρὸν εἰς τὸ ὕδωρ βάλλῃς, ἀποπνιγήσεται κἂν τοῦ ἀέρος χωρίσῃς «1nνὸν, οὐχ ὑπομενεῖ κἂν ἀσήέριον ἐξ αἰθέρος σῶμα μεταδιξάσῃς, οὐχ ὑποστνσεται. ἀλλ᾽ οὐδ᾽ ὁ Θεῖος καὶ δρασήηριος τοῦ Θεοῦ} Λόγος τοῦτ᾽ ἐποίησεν ἢ πράξει ποτὲ, καίπερ δυνάμενος τῶν γινομένων τὰς μοίρας ἀλλάττειν οὐ γὰρ καθ’ δύναται πράττει τι καὶ Θέλει, ἀλλὰ καθ’ τὴν ἀκολουθίαν σώξει τὰ πράγματα, τὸν τῆς εὐταξίας QuAdrle: νόμον. Οὐδὲ γοῦν τὴν γῆν, εἴ γε καὶ δύναται, ναυτέλλεσθαι ποιεῖ, οὐδ᾽ ἀροῦσθαι σάλιν καὶ γεωργεῖσθαι ποιεῖ τὴν αὖθις ἀρετὴν, οὐδὲ τὸν ἄνθρωπον παρασκευάσει «Ἴηνὸν γενέσθαι, οὐδὲ τὰ ἄστῆρα κάτω καὶ τὴν γῆν ἄνω. ὅθεν εὐλόγως μεστὸν ἐξηχίας τὸ λέγειν ἀνθρώπους ἁρπαγήσεσθαι εἰς ἀέρα ποτέ ἀρίδηλον δὲ τὸ ψεῦδος τοῦ Παύλου ἐν τῷ λέγειν «Ἡμεῖς οἱ ζῶντος » ἔτη γὰρ ἐξ οὗ λέγει τριακόσια καὶ οὐδὲν οὐδαμοῦ οὐδ αὐτὸς ὁ Παῦλος μετὰ καὶ ἄλλων ἡρπάγη σωμάτων. Καὶ τοῦτο μὲν ὧδε σιγὴν ἐχέτω τὸ κεκλονημένον ῥῆμα τοῦ Παύλου.","t":"[The philosopher's objection.] Let us look at another sophism of his, thunderstruck and astray, where he says: “We who are alive, who are left, shall not precede those who have fallen asleep, at the coming of the Lord; for the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God, will descend from heaven, and the dead in Christ will rise first; then we who are alive will be caught up together with them in a cloud to meet the Lord in the air; and so we shall always be with the Lord.” This is truly a thing as high as heaven and too lofty, a swollen lie, and a higher one; sung to the irrational animals, it would make them bleat and croak back their echoing din, when they learned that men in the flesh, like birds, are flying in the air, carried on a cloud. For great is this boast of pretension, that living creatures weighed down by the burden of bodily bulk should take up the nature of winged birds and cross the vast air like a sea, using a cloud as their vehicle. Even if it were possible, it is monstrous and alien to fitness. For nature, the creator, from the beginning allotted places fitting the things that came into being, and laid down that each should have its suitable lodging: the sea for creatures of the water, the land for creatures of the dry ground, the air for winged ones, the aether for the luminaries. If any of these is moved from its own abode, it will be destroyed, passing into a strange way of life and dwelling. For instance, if you take a water creature and force it to live on dry land, it quickly perishes and dies; if you throw a land animal, a creature of the dry ground, into the water, it will be drowned; if you separate a winged creature from the air, it will not endure it; if you remove a starry body from the aether, it will not survive. Nor has the divine and active Word of God done this, nor will he ever do it, although he is able to change the lots of the things that come into being. For he does not do and will anything according to what he is able, but according to fitness he preserves things, guarding the law of good order. So, even if he is able, he does not make the earth to be sailed, nor again does he make … to be ploughed and farmed … virtue; nor will he prepare a man to become winged, nor put the stars below and the earth above. So it is reasonably full of nonsense to say that men will ever be caught up into the air. And Paul's lie is plain in his saying, “We who are alive”: for it is three hundred years since he said it, and nowhere has anyone been caught up — not even Paul himself — along with other bodies. So let this tottering saying of Paul's keep silent.","f":"Macarius Magnes, <i>Apocr.</i> 4.2 (Blondel, 159–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-2)."},"macarius-magnes-apocriticus/4.20":{"o":"Τὸ μέντοι περὶ τῆς μοναρχίας τοῦ μόνου Θεοῦ καὶ τῆς τπολυαρχίας τῶν λόγον ἀφηγήσασθαι. Μονάρχης ydp dali οὐχ ὁ μόνος ὧν, ἀλλ᾽ μόνος ἄρχων ἄρχει δ᾽ ὁμοφύλων δηλαδὴ καὶ ὁμοίων, olov Αδριανὸς ὁ βασιλεὺς μοvdpyns γέγονεν, οὐχ ὅτι μόνος ἦν οὐδ᾽ ὅτι βοῶν καὶ «xpoGdzow ἦρχεν, ὧν ἄρχουσι ποιμένες ἣ βουκόλοι, ἀλλ᾽ ὅτι ἀνθρώπων ἐδασίλενε τῶν ὁμογενῶν τὴν αὐτὴν φύσιν ἐχόντων. ὡσαύτως Θεὸς οὐκ ἂν μονάρχης κυρίως ἐκλήθη, εἰ μὴ θεῶν ἦρχε τοῦτο γὰρ ἔπρεπε τῷ θείῳ μεγέθει καὶ τῷ οὐρανίῳ καὶ “πολλῷ ἀξιώματι.","t":"[The philosopher's objection.] Now as for the monarchy of the only God and the rule of many …, to give an account. For a monarch is not the one who exists alone but the one who alone rules; and clearly he rules over those of the same kind and like himself. So the emperor Hadrian became a monarch, not because he was alone, nor because he ruled over oxen and sheep, which shepherds or herdsmen rule, but because he was king over men of his own race who had the same nature. In the same way God would not properly be called monarch unless he ruled over gods; for this befitted the divine greatness and the heavenly and abundant dignity.","f":"Macarius Magnes, <i>Apocr.</i> 4.20 (Blondel, 199–200; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-20)."},"macarius-magnes-apocriticus/4.21":{"o":"Εἰ yoiv ἀγγέλους φατὲ τῷ Θεῷ “αρεστίάναι ἀπαθεῖς καὶ ἀθανάτους καὶ τὴν Quoi» ἀφθάρτους, οὖς ἡμεῖς Θεοὺς λέγομεν, διὰ τὸ «λησίον αὐτοὺς εἶναι τῆς Θεότητος, τί τὸ ἀμφισξητούμενον “περὶ τοῦ ὀνόματος, j μόνον τὸ διαφορὰν ἡγεῖσθαι τῆς κλήσεως; Kal γὰρ τὴν καλουμένην ὑφ᾽ Ἑλλήνων ἀθηνᾶν Μινερθᾶν οἱ Ῥωμαῖοι καλοῦσιν, Αἰγύπτιοι δὲ καὶ Σύροι καὶ Θρᾷκες ἄλλως προσαγορεύουσι, καὶ οὐ δήπου τῇ τῶν ὀνομάτων διαφορᾷ συσχηματίξεται ἣ ἀναιρεῖταί «τι» τῆς τοῦ Θεοῦ πτροσηγορίας. Efre οὖν Θεοὺς εἴτε ἀγγέλους τις αὐτοὺς ὀνομάξει, οὐ πσολὺ τὸ διάφορον, τῆς Φύσεως αὐτῶν μαρτυρουμένης Sreías , ὁπότε γράφει Ματθαῖος οὕτως «\" Kal ἀποχριθεὶς ὁ ἰησοῦς εἶπε Πλανᾶσθε, μὴ εἰδότες τὰς Γραφὰς μηδὲ τὴν δύναμιν τοῦ Θεοῦ ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ᾽ εἰσὶν ὡς ἄγγελοι ἐν τῷ οὐρανῷ.» ὁμολογουμένου τοίνυν Θείας Φύσεως τοὺς ἀγγέλους μετέχειν, οἱ τὸ πρέπον σέξας τοῖς Θεοῖς ποιοῦντες, οὐκ ἐν ξύλῳ ἢ Ai ἢ χαλκῷ, ἐξ οὗ τὸ βρέτας κατασκευάζεται, τὸν Θεὸν εἶναι νομίζουσιν, οὐδ᾽ εἴ τι μέρος ἀγάλματος ἀκρωτηριασθῇ, τῆς τοῦ Θεοῦ δυνάμεως ἀφαιρεῖσθαι κρίνουσιν. Ὑπομνήσεως γὰρ ἕνεκα τὰ Élava καὶ οἱ ναοὶ ὑπὸ τῶν παλαιῶν ἱδρύθησαν 19, ὑπὲρ τοῦ φοιτῶντας ἐκεῖσε τοὺς axpoaíovras εἰς ἔννοιαν γίνεσθαι τοῦ Θεοῦ 711? σχολὴν ἄγοντας καὶ τὸ λοιπὸν καθαρεύοντας εὐχαῖς καὶ ἱκεσίαις χρῆσθαι, αἰτοῦντας παρ᾽ αὐτῶν ὧν Éxaalos χρήξει. Καὶ γὰρ εἴ τις εἰκόνα κατασκευάσει φίλου, οὐκ ἐν ἐκείνῃ δήπουθεν αὐτῷ νομίζει τὸν φίλον εἶναι οὐδὲ τὰ μέλη τοῦ σώματος ἐκείνου τοῖς τῆς γραφῆς ἐγκεκλεῖσθαι μέρεσιν, ἀλλὰ τὴν εἰς τὸν φίλον τιμὴν δι᾽ εἰκόνος δείκνυσθαι τὰς δὲ τοροσαγομένας τοῖς Θεοῖς θυσίας οὐ τοσοῦτον τιμὴν εἰς αὐτοὺς Φέρειν δ, ὅσον δεῖγμα εἶναι τῆς τῶν θρησκευόντων προαιρέσεως καὶ τοῦ μὴ wpbs αὐτοὺς ἀχαρίστως διακεῖσθαι ἀνθρωποειδῆ δὲ τῶν ἀγαλμάτων εἰκότως εἶναι τὰ σχήματα, ἐπεὶ τὸ κάλλισῆον τῶν ζῴων ἀνθρωπος εἶναι νομίζεται καὶ εἰκὼν Θεοῦ. ἔνι δ’ ἐξ ἑτέρου λόγου τοῦτο κρατῦναι τὸ δόγμα, διαδεξαιουμένου δακτύλους ἔχειν τὸν Θεὸν, οἷς εἰ Peto, γράφει, φάσκων «' Καὶ ἔδωκε τῷ Μωσῇ τὰς δύο adxas τὰς γεγραμμένας τῷ δακτύλῳ τοῦ Θεοῦ,» ἀλλὰ καὶ οἱ Χριστιανοὶ μιμούμενοι τὰς κατασκευὰς τῶν ναῶν, μεγίσήους οἴκους οἰκοδομοῦσιν, els οὗς συνιόντες εὔχονται, καίτοι μηδενὸς κωλύοντος ἐν ταῖς οἰκίαις τοῦτο πράττειν, τοῦ Κυρίου δηλονότι σανταχόθεν ἀκούοντος.","t":"[The philosopher's objection.] If, then, you say that angels stand beside God, impassible and immortal and incorruptible by nature — whom we call gods because they are near the Godhead — what is the dispute about the name, unless it is merely to reckon a difference of naming? For the goddess called Athena by the Greeks the Romans call Minerva, and the Egyptians, Syrians, and Thracians address her otherwise; and surely nothing of the god's title is altered or taken away by the difference of names. Whether, then, one names them gods or angels, the difference is not great, since their nature is attested as divine — as when Matthew writes thus: “And Jesus answered and said, ‘You are wrong, not knowing the Scriptures nor the power of God; for in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.’” Since, then, it is agreed that the angels share in the divine nature, those who pay fitting reverence to the gods do not think that the god is in the wood or stone or bronze from which the image is made, nor, if some part of a statue is broken off, do they judge that it takes away from the god's power. For images and temples were set up by the ancients as reminders, so that those who go there may come to the thought of God when they are at leisure, and then, purified, may use prayers and supplications, asking of them what each needs. For if someone makes an image of a friend, he surely does not think that his friend is in it, nor that the limbs of his body are enclosed in the parts of the painting; rather, the honour toward the friend is shown through the image. And the sacrifices offered to the gods do not so much bring them honour as give a sign of the worshippers' choice and that they are not ungrateful toward them. And the forms of statues are rightly human-shaped, since man is thought to be the most beautiful of living things and an image of God. One may confirm this teaching from another saying too, which affirms that God has fingers with which he writes, saying, “And he gave Moses the two tablets written by the finger of God.” Moreover, the Christians too, imitating the construction of temples, build very large houses, into which they come together to pray, though nothing prevents them from doing this in their homes, since the Lord evidently hears from everywhere.","f":"Macarius Magnes, <i>Apocr.</i> 4.21 (Blondel, 200–201; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-21)."},"macarius-magnes-apocriticus/4.22":{"o":"Εἰ δὲ καί τις τῶν ÉXXfvwv. οὕτω κοῦφος τὴν γνώμην, ὡς ἐν τοῖς dydAFolio8,v. μασιν ἔνδον οἰκεῖν νομίζειν τοὺς Θεοὺς, πολλῷ καθαρώτερον εἶχε τὴν ἔννοιαν ToU τιστεύοντος ὅτι εἰς τὴν γασήέρα Μαρίας τῆς παρθένου εἰσέδυ τὸ Θεῖον, ἔμβρυόν τε ἐγένετο καὶ τεχθὲν ἐσπαργανώθη, μεστὸν αἵματος χόριον καὶ χολῆς καὶ τῶν ἔτι σσολλῷ τούτων ἀτοπωτέρων. ὃ.","t":"[The philosopher's objection.] And even if one of the Greeks were so light-minded as to think that the gods dwell inside their statues, his idea would be much purer than that of one who believes that the Divine entered into the womb of the virgin Mary, became an unborn child, and, when born, was wrapped in swaddling clothes — an afterbirth full of blood and bile and things still more absurd than these.","f":"Macarius Magnes, <i>Apocr.</i> 4.22 (Blondel, 202–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-22)."},"macarius-magnes-apocriticus/4.23":{"o":"ἔχοιμι ἄν σοι καὶ ἀπὸ τοῦ νόμου δεῖξαι τὸ τῶν θεῶν τποολύοπτον ὄνομα, ἐν τῷ βοᾶν καὶ μετὰ πολλῆς αἰδοῦς νουθετεῖν τὸν ἀκούοντα « Θεοὺς οὐ xaκολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς.» Οὐ γὰρ ἄλλους “παρὰ τοὺς ἡμῖν νομιζομένους Θεοὺς λέγει, ἐξ ὧν ἴσμεν ἐν τῷ «\"Οὐ πορεύσῃ ὀπίσω Θεῶν,» καὶ σάλιν᾽ «᾿ ἂν πορευθῆτε καὶ λατρεύσητε θεοῖς ἑτέροις.» ὅτι yàp οὐκ ἀνθρώπους, ἀλλὰ Θεοὺς τοὺς ὑφ᾽ ἡμῶν δοξαξομένους λέγει οὐ μόνον Μωσῆς, ἀλλὰ καὶ Ἰησοῦς ὁ διάδοχος αὐτοῦ φησιν τῷ Aag: «' Καὶ νῦν Φοξηθητε αὐτὸν καὶ λατρεύσατε αὐτῷ μόνῳ καὶ περιέλεσθε τοὺς Θεοὺς, οἷς ἐλάτρευσαν οἱ πατέρες ὑμῶν,» καὶ Παῦλος δὲ οὐ πσερὶ ἀνθρώπων, ἀλλὰ περὶ τῶν ἀσωμάτων φησίν «Εἴπερ εἰσὶν οἱ λεγόμενοι θεοὶ “πολλοὶ καὶ κύριοι πολλοὶ, εἴτε ἐπὶ γῆς, εἴτε ἐν οὐρανῷ, ἀλλ᾽ ἡμῖν εἴς Θεὸς καὶ πατὴρ ἐξ οὗ τὰ πάντα,» διὸ τσάνυ σφάλλεσθε νομίζοντες χαλεπαίνειν τὸν Θεὸν, εἴ τις καὶ ἄλλος κληθείη Θεὸς καὶ τῆς αὐτοῦ προσηγορίας τυγχάνοι, ὁπότε καὶ ἄρχοντες ὑπηκόοις καὶ δούλοις δεσπόται τῆς ὁμωνυμίας οὐ φθονοῦσιν οὐ θεμιτὸν γοῦν μικροψυχότερον ἀνθρώπων τὸν Θεὸν εἶναι νομίξειν. Καὶ περὶ μὲν τοῦ εἶναι Θεοὺς καὶ δεῖν τιμᾶσθαι τούτους, ἁλις.","t":"[The philosopher's objection.] I could show you from the law too the much-honoured name of the gods, where it cries out and admonishes the hearer with great reverence: “You shall not revile gods, and you shall not speak ill of the ruler of your people.” For it does not speak of gods other than those recognized by us, as we know from “You shall not go after gods,” and again, “If you go and serve other gods.” For that it speaks not of men but of the gods honoured by us is said not only by Moses but also by Joshua his successor, who says to the people, “And now fear him and serve him alone, and put away the gods whom your fathers served.” And Paul too speaks not of men but of bodiless beings: “For although there are so-called gods, many, and lords many, whether on earth or in heaven, yet for us there is one God, the Father, from whom are all things.” So you are greatly mistaken in thinking that God is angry if anyone else is called god and receives his title, when rulers do not grudge the same name to their subjects, nor masters to their slaves. It is not right, then, to think God more petty than men. So much, then, on the existence of gods and the duty to honour them.","f":"Macarius Magnes, <i>Apocr.</i> 4.23 (Blondel, 203; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-23)."},"macarius-magnes-apocriticus/4.24":{"o":"Περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν αὖθις ἀφηγητέον. Τίνος yàp ἕνεκεν τοῦτο ποιήσειεν ὁ Θεὸς, καὶ τὴν μέχρι νῦν τῶν γενομένων διαδοχὴν, δι᾽ ὧν ὥρισε τὰ γένη σώζεσθαι καὶ μὴ διαλείπειν, ἀναλύσειε προχείρως οὕτως ἐξ ἀρχῆς νομοθετήσας καὶ διατυπώσας; Τὰ δ’ ἅπαξ δόξαντα τῷ Θεῷ καὶ τοσούτῳ Φυλαχθέντα αἰῶνι, αἰώνια αὐτὰ προσήκει εἶναι, καὶ μήτε καταγινώσκεσθαι ὑπὸ τοῦ δημιουργήσαντος μήτε διαφθείρεσθαι ὡς ὑπό τινος ἀνθρώπου γενόμενα καὶ θνητὰ ὑπὸ θνητοῦ κατεσκευασμένα, θεν ἄλογον εἰ, τοῦ παντὸς QUaρέντος, ἀκολουθήσει ἡ ἀναστασις, εἰ τὸν πρὸ τριῶν, εἰ τύχοι, τῆς ἀνασήαάσεως τελευτήσαντα ἀναστήσει « καὶ» σὺν αὐτῷ Πρίαμον καὶ Νέστορα τοὺς πρὸ χιλίων ἐτῶν ἀποθανόντας καὶ ἄλλους aypà ἐκείνων ἀπὸ τῆς ἀνθρωπείας γενέσεως. ΕἸ δὲ κἀκεῖνό τις ἐθέλοι κατανοεῖν, εὑρήσει μεστὸν ἀξελτηρίας πρᾶγμα τὸ τῆς ἀνασάσεως - πολλοὶ γὰρ ἐν θαλαττῃ πολλάκις ἀπώλοντο καὶ ὑπὸ ἰχθύων ἀνηλώθη τὰ σώματα, πολλοὶ δ’ ὑπὸ θηρίων καὶ ὀρνέων ἐδρώθησαν᾽ πῶς οὖν τὰ σώματα αὐτῶν ἐπανελθεῖν οἷόν τε; Φέρε γὰρ τὸ λεχθὲν λεπτῶς βασανίσωμεν οἷον, ἐναυάγησέ τις, εἶτα τρίγλαι τοῦ σώματος ἐγεύσαντο, εἶθ᾽ ἁλιεύσαντές τινες καὶ Qayóvres ἐσφάγησαν καὶ ὑπὸ κυνῶν ἐδρώθησαν, τοὺς κύνας ἀποθανόντας κόρακες σαμμελεὶ καὶ γῦπες ἐθοινήσαντο πῶς οὖν συναχθησεται τὸ σῶμα τοῦ ναυαγήσαντος διὰ τοσούτων ἐξαναλωθὲν ζῴων; Καὶ δὴ ἄλλο τάλιν ὑπὸ πυρὸς ἀναλωθὲν καὶ ἕτερον εἰς σκώληκας λῆξαν, eds οἷόν τε εἰς τὴν ἐξ ἀρχῆς ἐπανελθεῖν ὑπόστασιν ; ἀλλ ἐρεῖς μοι ὅτι τοῦτο τῷ Θεῷ δυνατὸν, ὅπερ οὐκ ἀληθές. Οὐ γὰρ στάντα δύναται ἀμέλει οὐ δύναται ποιῆσαι μὴ γεγενῆσθαι ποιητὴν τὸν ὅμηρον, οὐδὲ τὸ ἴλιον μὴ ἁλῶναι οὐ μὴν οὐδὲ τὰ δύο διπλασιαζόμενα, Térlapa ὄντα τῷ ἀριθμῷ, ἀριθμεῖσθαι ποιήσειεν ἑκατὸν, κἂν αὐτῷ δοκῇ τοῦτο. ἀλλ’ οὐδὲ κακὸς ὁ Θεὸς, εἰ καὶ θέλει, δύναται γενέσθαι ποτὲ, ἀλλ᾽ οὐδὲ ἀγαθὸς ὧν τὴν Φύσιν ἁμαρτῆσαι δύναιτ᾽ ἄν εἰ οὖν ἁμαρτάνειν οὔκ da iw οἷός τε οὐδὲ κακὸς γενέσθαι, τοῦτο οὐ δι᾽ ἀσθένειαν τῷ Θεῷ συμέαίνει οἱ γὰρ ἔχοντες ἐκ Φύσεως παρασκευὴν καὶ ἐπιτηδειότητα τρός τι, εἶτα κωλυόμενοι τοῦτο ποιεῖν, ὑπὸ ἀσθενείας δηλαδὴ κωλύονται ὁ δὲ Θεὸς ἀγαθὸς εἶναι πσέφυκε καὶ οὐ κωλύεται καχὸς εἶναι ὅμως καὶ μὴ κωλυόμενος, γενέσθαι κακὸς ἀδυνατεῖ. Σκέψασθε δὲ κἀκεῖνο “πηλίκον doll» ἄλογον εἰ μὲν à! δημιουργὸς τὸν μὲν οὐρανὸν, οὗ μηδέν τις ἐνενόησε κάλλος Θθεσπεσιώτερον, περιόψεται τηκόμενον καὶ ἀστρα exínlovra καὶ γῆν ἀπολλυμένην, τὰ δὲ σεσηπότα καὶ διεφθαρμένα : τῶν ἀνθρώπων ἀναστήησει σώματα, σπουδαίων ἔνια, καὶ ἄλλα πρὸ τοῦ ἀποθανεῖν ἀτερπῆ καὶ ἀσύμμετρα καὶ ἀηδεσήάτην ὄψιν ἔχοντα. ἘΠ δὲ καὶ ῥάδιον ἀναστῆσαι δύναται σὺν κόσμῳ πρέποντι, ἀδύνατον χωρῆσαι τὴν γῆν τοὺς ἀπὸ γενέσεως τοῦ κόσμου τελευτήσαντας, εἰ ἀνασταῖεν.","t":"[The philosopher's objection.] Again, an account must be given of the resurrection of the dead. Why would God do this, and so offhandedly undo the succession of things up to now, by which he ordained that the races should be preserved and not fail, having so laid down the law and designed it from the beginning? Things once decreed by God and preserved through so long an age ought to be everlasting, and neither condemned by their maker nor destroyed, as though made by some man, mortal things fashioned by a mortal. So it is irrational if, when the whole is destroyed, the resurrection should follow; if he will raise a man who died, say, three years before the resurrection, and with him Priam and Nestor, who died a thousand years before, and others before them from the beginning of the human race. And if anyone wishes to consider this too, he will find the matter of the resurrection full of stupidity. For many have often perished at sea and their bodies have been consumed by fish, and many have been eaten by wild beasts and birds; how, then, can their bodies come back? Come, let us examine carefully what has been said. For instance, someone was shipwrecked; mullets fed on his body; then some men caught the fish and ate them, and were killed and eaten by dogs; and when the dogs died, crows and vultures feasted on them entirely. How, then, will the body of the shipwrecked man be gathered together, consumed as it was by so many animals? And again, another consumed by fire, and another that has ended in worms — how can it return to its original condition? But you will tell me that this is possible for God; which is not true. For he cannot do everything. Certainly he cannot make Homer not to have been a poet, or Ilium not to have been taken; nor would he make two doubled, which is four in number, be counted a hundred, even if he resolved on it. Nor can God ever become bad, even if he wished; nor, being good by nature, could he sin. If, then, he is not able to sin or to become bad, this does not happen to God through weakness; for those who have by nature a disposition and fitness for something and are then prevented from doing it are evidently prevented through weakness; but God is by nature good and is not prevented from being bad; yet, though not prevented, he cannot become bad. Consider also how great an absurdity it is if the Creator will look on while heaven, than which no one has conceived any more divine beauty, melts, and the stars fall, and the earth perishes, and yet will raise the rotted and corrupted bodies of men — some of them good men, but others unpleasant, misshapen, and most unsightly even before they died. And even if he could easily raise them with fitting adornment, it is impossible for the earth to hold all who have died since the creation of the world, if they should rise.","f":"Macarius Magnes, <i>Apocr.</i> 4.24 (Blondel, 204–205; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-24)."},"macarius-magnes-apocriticus/4.25":{"o":"Τοσαύτην à ἔλλην δεινότητος εἴσφρησιν ἐμβαλὼν τοῖς ζητήμασιν κλονεῖν ἔδοξεν ἡμᾶς κἀν τῷ τῆς ἀμηχανίας βεθληκέναι Θορύξῳ᾽ ἡμεῖς δὲ κρυφῆ τὸν ἀποκαλύπτοντα βαθέα ἐκ σκότους καὶ Qavordrnv τὸν ἄνθρωπον γνῶσιν ἐκδιδάσκοντα λιπαρῶς ἱκετεύσαντες, πρὸς ἕκαστον τῶν εἰρημένων καιρίως ἀπηντησαμεν᾽, Qdaxovres τῷ λογάδι, ὡς μεγάλα μέν σου καὶ λίαν ἀσαφῆ τυγχάνει τὰ τῶν προτάσεων σαφεσήέραν δὲ τούτων λάμξανε τὴν ἀπόκρισιν, τοῦ Χριστοῦ ταύτην δι᾽ ἡμῶν σοι τὴν ἑρμηνείαν ἐπάγοντος ἄκουε δ᾽ οὖν τὸ expá- τὸν ἐν πρώτοις κεφάλαιον καὶ τὸ δεύτερον δευτέρᾳ τῇ λέξει λεγόμενον, εἶτα τὸ τρίτον ὁμοίως καὶ τὸ τέταρτον «καὶ τὸ πέμπττον», αὖθις τὸ Éxrov σὺν «τῷ» up ζητήματι. Λεκτέον οὖν ἐν ἀρχῇ τοῦ ἀποσήόλου τὸν λόγον Φάσκοντος « Καὶ ταῦτα τίνες ἦτε, ἀλλ᾽ ἀπελούσασθε, ἀλλ’ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν ἰησοῦ Χριστοῦ καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν. » ÉvreüÜev γοῦν ἡμῖν τῆς ὑποθέσεως fola: τὸ προοίμιον. Φιλεῖ τὸ γενητὸν παρὰ τῆς ἀγενήτου Φύσεως eAnppeAoUv πολλάκις οἰκτείρεσθαι δωρεὰν καὶ τῇ χάριτι σώξεσθαι καὶ τῶν ἁμαρτημάτων ἐκλύειν τὸ ὄφλημα ἐπεὶ καί i5? ἐργάns κακίας γενόμενος καὶ νομικῇ τοῦ δικαστοῦ ψηφῳ τιμωρούμενος ἐκ μόνης «τῆς» βασιλικῆς Φιλανθρωπίας σώζεται, δεηθεὶς μόνον καὶ δυσωπήσας ἅπαξ. ὃν γὰρ ὁ νόμος, ἵνα σώσῃ καὶ τὸ δίκαιον, ἰσχυρῶς ἐδασάνισε, τοῦτον ὁ βασιλεὺς κύριος ὧν τοῦ νόμον οἰκτείρας ἠλέησεν, οὐ τὸ δίκαιον προνείμας τῷ πράγματι, ἀλλὰ τὸ δυνατὸν ὡς δεσπότης ἐκ συμπαθείας κυρώσας καὶ τὴν μὲν ἀδικίαν οὐκ ἐν τῷ κολάζειν ἀλλ᾽ ἐν τῷ σώθειν τὸν ἀνάξιον διορθούμενος. Πολλοὶ γοῦν τὴν μὲν ἐπὶ Θανάτῳ ψῆφον ἐκ τῶν νόμων λαβόντες βασιλεῖ epocΦυγόντες τὴν μὲν ἀπόφασιν τῶν νόμων ἠκύρωσαν, τὴν δὲ τοῦ βασιλέως ἐπικρατεστέραν τῶν ἔργων Φιλανθρωπίαν ἀπέδειξαν. Év τούτῳ γὰρ τῆς δεσποτικῆς ἐξουσίας σώξεται τὸ ἐπάγγελμα, ἐν τῷ συγχωρεῖσθαι φιλοτίμως τῷ δούλῳ τὸ ὄφλημα «καὶ» ἐν τῷ τὸν ὑπεύθυνον τῇ δωρεᾷ λαμπρύνεσθαι. ὅσα δὲ τῶν πραγμάτων, καθὼς ὀφείλει, δικάζεται, οὐδὲν μὲν ἐκ τοῦ δικάξοντος λαμβάνει τὸ ὄφελος, οἰκείῳ δὲ τῆς ὑποθέσεως δοκιμάξεται. El γοῦν μηδὲν ἐκ χάριτος ἡ «y τῆς χάριτος τοῖς ἀνθρώποις ὀρέξειεν, πάντα δ᾽ ἐν τῷ κανόνι τοῦ νόμου δικάσειεν, οὐκ Falla χάρις λοιπὸν, ἀλλ᾽ ἐπιτηδευμάτων καὶ πραγμάτων δοκιμαστης. Καὶ exis ἡμῖν μηδὲν ἄξιον Φωτὸς ἐργασαμένοις δωρεὰν ὁ δημιουργὸς τὸ Φῶς ἐχορήγησε; eds γεννηθεῖσιν ηὐτρέπισε δίαιταν, μηδέπω τῆς διαίτης τὸν λόγον αἰσθομένοις; El γὰρ τᾶν δίδωσιν ὁ Θεὸς δῶρον καὶ χάρις dal, καὶ μηδὲν τροσλαξὼν παρὰ τῶν γενητῶν πλουτίζει τὰ γενητὰ, εὐλόγως καὶ τοὺς ἁμαρτήσαντας ἐλευθεροῖ τοῦ πἹαίσματος, ὡς πατὴρ υἱοὺς οἰκτείρων ἀγνώμονας. ἀλλ᾽ οὐδὲ δίκαιον τῶν κτισμάτων φύσιν ἐξ οἰκείας ἀρετῆς κεκτῆσθαι Φαιδρότητα, ἐπεὶ τῆς ἀγαθότητος τὸ κάλλος ἐκρύπτετο καὶ τοῦ κτίσαντος ἀφανὲς ἐτύγχανε τὸ Φιλότιμον. Εἰ γὰρ μὴ τὸ πᾶν ape τοῦ κρείτῆονος τὴν ζωὴν ἐκληρώσατο καὶ τὸ μὴ ὃν ἐκ τοῦ ὄντος τὴν ὕπαρξιν ἔλαθε, δόσιν ἐκ χάριτος ἔχον, οὐκ ἀνταπόδοσιν παλαιὰν, ἕκασῆα τῶν φανέντων ἦν ἀφανῆ καὶ τὴν λάμπουσαν οὐκ εἶχεν εὐπρέπειαν νῦν δὲ τὴν δωρεὰν ὡς ἔχει τοῦ κρείτῆονος, λάμπει τὸ κάλλος καὶ δεικνύει τὸ χάρισμα. Εἰ δέ σοι φίλον, ἄνωθεν τῆς νῦν ὑποθέσεως τὸ πρᾶγμα σκοπήσωμεν, καὶ τῶν ἁμαρτανόντων καὶ μὴ ἁμαρτανόντων τὸν λόγον γυμνάσωμεν, ὡς μὲν νόμος ἐξουσίαν οὐκ ἔχει σώζειν τοὺς τλημμελήσαντας, ὁ δὲ τὸν νόμον θέμενος, ἅτε δεσπότης τοῦ νόμον τυγχάνων καὶ κύριος, ἐλευθεροῖ τοῦ “]αίσματος. Τοῦτο yàp καὶ τῆς ἀληθείας κεχράγασιν οἱ θεσμοὶ καὶ τῶν πραγμάτων ἡ Φύσις παιδεύει Φιλαλήθως, τὸ μηδὲ τὸν νόμον εἰς τὴν δεσποτικὴν ἀναξαίνειν ἀξίαν καὶ τοῖς ἀδικοῦσιν ἐξ αὐθεντίας συγχωρεῖν τὸ ἁμάρτημα καὶ προτείνειν τοῖς ἀξίοις τὴν δεσποτικὴν χάριν, μηδὲ τὸν ἡγεμόνα τοῦ νόμου καὶ κύριον εἰς τὴν νομικὴν καταξαίνειν εὐτέλειαν καὶ τῶν ἁμαρτημάτων λεπτότητι κρίσεως ποιεῖσθαι τὴν ἔννοιαν, μικρολόγῳ σχήματι πενίαν ὑποχρινόμενον, καὶ τῆς μὲν αὐθεντίας ἀποχρύπτειν τὸ δώρημα, τῆς 9'dxpiGoAoylas ἐμφανίζειν τὸ πρόσχημα καὶ δικάζειν ὁμοίως τῷ νόμῳ τοὺς ἁλόντας καὶ τὸ δίκαιον ἑκασῆῳ κατὰ τοὔργον ἐπάγειν ἀλλὰ πρέπον τῷ «avi καὶ τοῖς ἄλλοις θεσπέσιον τὸν μὲν Κύριον, ὡς Κύριον, συγχωρεῖν τὸ ἁμάρτημα, τὸν δὲ νόμον, ὡς νόμον, τιμωρεῖν τὸ anppéAnpa, ἵνα καὶ τῆς ἐξουσίας ἡ χάρις ἀρίδηλος καὶ τοῦ δουλεύοντος τῇ ἐξουσίᾳ Φανερὸν τὸ κατόρθωμα, καὶ μὴ τῶν ἑκατέρων ἡ τάξις ὑξρίζηται μίαν ἐκ συγχύσεως τὴν ψῆφον ἐκθάλλουσα ἀλλὰ τὸ μὲν ὡς δοῦλον καὶ κάμνον ὀφθήσεται, τὸ δ᾽ ὡς κύριον καὶ σ«“λοῦτον ἐλευθερίας ἔχον. Éc γοῦν τοῦτο μαθεῖν ἐξ εἰκόνος ἀληθοῦς καὶ “πολλοῦ παραδείγματος χθὲς yàp, οὐ σρὸ πολλοῦ καὶ τσρώην, οὐ πρὸ χρόνου, τινὲς ἀπηγορευμένοις ἐνεχόμενοι πράγμασιν καὶ μέλλοντες ἱκανῇ τιμωρίᾳ κολάξεσθαι, βασιλικὴν πρόοδον ὑποκύψαντες καὶ τὴν ἀρχὴν διαιωνίζειν λιπαρῶς ἐναρξάμενοι πάσης ἀφέθησαν ἐγκλημάτων ὑποβολῆς καὶ τὴν δικαστικὴν κατόπιν ἀπόφασιν ἔρριψαν. ἄλλοι δὲ, μώμου παντὸς καὶ κηλῖδος ἐλεύθεροι, ἀδικήματος κοινοῦ καὶ κλοπῆς ἀμέτοχοι, μηδὲ μέχρι σχήματος τὸν βασιλέα σήέψαντες, ὡς ἀκαθοσίωτοι καὶ λίαν ἀχάρισίοι, φρικωδεσήάτην παραυτὰ τῆς ἀπωλείας τὴν κόλασιν ἔλαθον, οὐδὲν ἐκ τοῦ ζῆν ἀνεγκλήτως ὀνήσαντες οὐδ᾽ ἐκ τοῦ καθαρεύειν ἐγκλημάτων xspdíaavres τοὐναντίον δ᾽ ἐξ ἔργων, ὡς ἐδοκίμαζον, εὐαγῶν ἐπαρθέντες, ὡς ἐξ ἐπιτριβῆς οἰκείας ἀπώλοντο. Οἱ δ᾽ ἐν μετρίῳ Qavévres τῷ σχήματι, κακῶν μὲν ἐργάται μυρίων καὶ axpáxvopes, ἀθεμίτων δὲ γέμοντες τῶν ἐπιτηδευμάτων, τιστεύσαντες ὡς εὐχερὲς τοὺς ἀπεγνωσμένους διασώζειν τῷ βασιλεῖ, οἰκτρῷ μὲν τῷ βλέμματι, ἐλεεινῷ δὲ τῷ σχήματι προσελθόντες ἐσώθησαν, μηδὲν ἐξ ὧν ἔδρασαν φαύλων ζημιωθέντες. ἑκατέροις γὰρ, οἰκείᾳ γνώμῃ, ζωῆς καὶ Θανάτου “παραίτιος γέγονε τοῖς μὲν γὰρ ὁ βασιλεὺς τὴν σωτηρίαν μνώμενος ἐξδοήθησε, τοῖς δὲ ἄξια τῆς ἀλαζονείας ἔδωκε τὰ ἐπίχειρα. Εἴ ye οὖν ἡ σἰστις τῶν ἀδικημάτων doll» ἐπικρατεστέρα, ἡ δ᾽ ἀπιστία τῶν ἀνεγκλήτων ζημία τις ἔνδικος, τί τὸν ἀπέστολον λέγοντα μεμπτέον ὧδε ταῦτα; ὅρα γὰρ τί φησιν «ἀλλὰ ταῦτα τίνες ἦτε; » καὶ τῶν νομικῶν ψήφων ὑπεύθυνοι καὶ δοῦλοι καὶ τιμωρίας εἴχετε βάσανον ἀπαραίτητον 3, «ἀλλὰ ἀπελούσασθε, ἀλλ’ ἡγιάσθητε, ἀλλ᾽ ἐδικαιῴθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν.» El γὰρ ἐθέλεις τὴν δύναμιν τῶν εἰρημένων γνῶναι τῆς ἀχριδείας, ἔσίαι σοι τρανὸν τὸ διήγημα οὐ γὰρ ἁπλῶς Ἐλούσασθε λέγει ἣ Ἐἰδικαιώθητε, ἀλλ᾽ ἣν τῷ ὀνόματι τοῦ Κυρίου φησίν. ὡς γὰρ οἱ χαραχτῆρες τῶν γραμμάτων τότε δυνατοὶ τῷ παντὶ καὶ ἐπιφανεῖς, ὅταν ὑπὸ βασιλικῆς χειρὸς καταγραΦῶσιν, ἱκανοὶ μὲν ἐλευθερῶσαι τὸν διαξεθλημένον, ἱκανοὶ δὲ νικῆσαι QaAdyγῶν στρατόπεδα καὶ τὴν ὑπήκοον ὅλην γεμίσαι exappnaías , ὑπ᾽ ἰδιωτικῆς δὲ χειρὸς χαραττόμενοι τὸν μὲν αὐτὸν τύπον τοῦ σχήματος ἔχουσιν, οὐ τὴν αὐτὴν δὲ τῆς ἰσχύος ἐνέργειαν, οὕτω τὸ ὕδωρ ὑπὸ μὲν τοῦ ὀνόματος τοῦ Χριστοῦ σημειούμενον δυνατὸν καὶ τονωτικὸν ἰσχυρῶς καὶ τοῖς «dci» ἐπαρκοῦν εἰς κάθαρσιν, ἱκανὸν ἀπολοῦσαι τὸν τῆς κακίας σπῖλον, ταχινὸν σμῆξαι “πονηρίας ῥυτίδα. Ἡ γὰρ ὀνομασία τοῦ Σωτῆρος ἰησοῦ ἐπὶ τῷ ὕδατι γενομένη μυστικῶς οὐκέτι κοινὸν ὕδωρ, ἀλλ᾽ ἀφωρισμένον ποιεῖ καὶ ἀπόρρητον δυνάμενον ἀποπλῦναι οὐ μόνον τὴν ἐπιφάνειαν τοῦ φαινομένου σώματος ἀλλὰ καὶ τοῦ συνειδότος αὐτὸ τὸ ἀπόκρυφον καὶ καθάπερ alparómedov ὁπλίσαι τοὺς λογισμοὺς καὶ σ΄ληρῶσαι ζωῆς τὸν λουσάμενον ἐν αὐτῷ, ὡς μὴ δεδοικέναι μηκέτι τοῦ νόμου τὴν ἀπειλὴν, ἣν κατὰ τῶν ὑπευθύνων ἄνωθεν ἐπεκρέμασεν, εἰς αὐτὸν τὸν δεσπότην τοῦ νόμον καταφυγόντα καὶ «ap αὐτοῦ τῆς χάριτος ττανοπλίαν λαξόντα5 καὶ τῶν τταθῶν δυνάμενον κεντῆσαι τὴν φάλαγγα. ἴδε γοῦν εἱρμὸν καὶ τάξιν ἀκόλουθον, ἴδε τὴν ἀποστολικὴν διδασκαλίαν dal pdnousav. Οὐ λέγει πρῶτον ἡχγιάσθητε ; ἀλλὰ πρῶτον ἀπελούσασθε- πρῶτον ydp τις λούεται, εἶτα καθαρίζεται, τουτέστιν ἁγιαζεται. ὡς γὰρ ὕδατι τὸ νέτρον ἐμθληθὲν ἀποσμήχει τὸν ῥύπον, οὕτω τὸ ὄνομα τοῦ XpiaoU συμπλακὲν τοῖς ὕδασι τὸν εἰς αὐτὰ κατελθόντα καθαίρει τοῦ σώματος καὶ δεικνύει λαμπρὸν ἀσήραπῇ τῆς χάριτος εἶτα μετὰ τὸν ἁγιασμὸν ἀποτελεῖ δίκαιον, πάσης ἀδίκον τράξεως ἐκδυθείσης. Ταῦτα δ᾽ οὐκ ἄλλως ὑπάρξαι λέγει τοῖς σωζομένοις ἀλλ᾽ ἐν τῷ ὀνόματι τοῦ Κυρίου καὶ τοῦ Πνεύματος τοῦ Θεοῦ θεσπεσίως καὶ τσάνυ πρεπόντως ἐδογμάτισε τὴν χάριν ἐκ τῆς Τριάδος χορηγεῖσθαι τοῖς anoois, εἰπὼν ἐν ὀνόματι Κυρίον καὶ Πνεύματος, καὶ οὐχ ἁπλῶς Πνεύματος, ἀλλὰ Θεοῦ Πνεύματος, μίαν ἐνομάξων τῶν τριῶν τὴν Θεότητα, φάσκων οὐκ ἐν ὀνόμασιν ἀλλ᾽ ἐν ὀνέματι ἕν γὰρ ὄνομα Θεοῦ κἀπὶ τῷ Υἱῷ καὶ τῷ Πατρὶ καὶ τῷ Àyly Πνεύματι καὶ Θεὸς εἷς ἐν τρισὶν ὑποστασεσίν ἐστι καὶ ὀνομάξεται, καὶ οὔτε Πατὴρ ἄνευ τοῦ Ὑἱοῦ λαμβάνει τὸν σιστεύοντα, οὔτε ὁ 'Yiós δίχα τοῦ Πνεύματός τινα προσάγει τῷ Πατρί. ἰδοὺ yàp ais μυστικῶς εἶπεν «ἀλλ᾽ ἀπελούσασθε, ἀλλ’ ἡγιάσθητε, ἀλλ᾽ ἐδικαιώθητε » ὃν γὰρ ἔλουσεν ὁ Χριστὸς, τοῦτον ἡγίασε τὸ Πνεῦμα ὃν δ᾽ ἡγίασε τὸ Πνεῦμα, τοῦτον ἐδικαίωσεν ὁ Πατήρ καὶ οὐχ ὅτι λούων ὁ Χριστὸς ἁγιάζειν οὐ δύναται, οὐδ᾽ ἁγιάξον τὸ Πνεῦμα δικαιοῦν οὐκ ἰσχύει, οὐδ’ ὁ Πατὴρ δικαιῶν ἀσθενεῖ τινα λούειν ἢ ἁγιάζειν ὃν βούλεται ἱκανὸς γὰρ ὁμοίως καὶ ὁ Πατὴρ καὶ ὁ Yiós καὶ τὸ ἅγιον Πνεῦμα καὶ λούειν καὶ ἁγιάζειν καὶ δικαιοῦν τὰ πάντα, ἀλλ᾽ ὅτι τρέπει τὸν Y lov, s υἱὸν, vloθετεῖν καὶ τὸ Πνεῦμα τὸ ἅγιον ἁγιάξειν, ὡς σνεῦμα, καὶ τὸν Πατέρα δικαιοῦν τὸν dyialópevov, ἵνα τριῶν ὑποσάσεων ἐν οὐσίᾳ μιᾷ γνωρισθῇ τὸ ὄνομα. Ταύτην γὰρ τὴν γνώμην ὁ ἀπόσίολος παιδευθεὶς ἐν τῷ Ἐυαγγελίῳ, ἔνθα φησί «' Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Ὑἱοῦ καὶ τοῦ Àylov Πνεύματος,» ἐπὶ τοῦ λουτροῦ σαραλαμθάνει τὸ ὄνομα τῆς Τριάδος λέγων - ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιασθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυρίου ἡμῶν ἰησοῦ Χριστοῦ καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν. » Εἰ δέ τινες, ὡς φὴς, τὴν δωρεὰν εἰς τροτροπὴν ἁμαρτημάτων ἔλαξον καὶ τὸ χάρισμα καπηλεύοντες δι᾽ αὐτοῦ τὰ τῆς κακίας ἐμπορεύονται σαθη, ai- σχίστων ἔργων ὕξριν ἐξωνούμενοι, οὐδὲν πρὸς τὸν δωροδότην᾽ οὐ γὰρ καλῶν τὸν καλούμενον ἀσελγαίνειν Ὡροτρέπεται, ἐπεὶ μηδὲ Φίλους εἰς συμπέσιόν σοτε δεξιούμενος πρὸς τὸ μεθύσκεσθαι τούτους ἐν ἀσωτίᾳ διδάσκει, τοὐναντίον δὲ νήφειν καὶ πάσης ἀπληστίας καθαρεύειν καὶ ““λησμονῆς᾽ ὡσαύτως εἰς οὐρἅνιον τράπεδαν καὶ κρατῆρα τνευματικὸν ἐκ Φιλοτιμίας καλῶν τοὺς ἀνθρώπους ὁ Κύριος, οὐ πρὸς τὸ ἐμφορεῖσθαι τοῖς κακοῖς ὑποτίθεται, ἀλλὰ προετοιμάξεσθαι σώφρονι καταλαβεῖν τὴν χρῆσιν τῷ σχήματι, μὴ μὴν τὴν ἐλευθερίαν ἀφορμὴν δουλείας ἐργάσασθαι καὶ τὴν ἐπαγγελίαν τῆς εὐγενείας. Εἰ δὲ συμξῇ τινας καταφρονῆσαι τοῦ κλήτορος καὶ τροσεμφορηθῆναι τῆς ἀταξίας τοῦ βίον, ὁ μὲν διδοὺς τὸ δῶρον οὐ μεταγινώσκει ἐφ᾽ οἷς ἐπηγγείλατο, ὁ δὲ λαθὼν κόρῳ κακῶς διαθέμενος ἑαυτὸν ἐζημίωσεν, οὐχὶ τὸν δωρησάμενον᾽ πρόθεσις γὰρ αὐτῷ, μίαν σἄσιν ἐφαπλῶσαι τῆς εὐῤροσύνης τὴν τράπεζαν καὶ μίαν τοὺς τρεφομένους τὴν ἑξιν ἐπαγεσύαι. El δέ τινες αὐθαιρέτῳ λογισμῷ βουκολούμενοι ὑξριστικῶς ἀπήντησαν, ἐξλαξησαν οὐ μετρίως, σέμψαι τὴν μετάληψιν τοῦ καλοῦ μὴ δυνάμενοι πολλοὶ γοῦν, ὡς ἔφης, τοιούτῳ λογισμῷ τὸ τρᾶγμα σοφισάμενοι τῆς Ὡροχειμένης χάριτος ἀπεσφζάλησαν, μέχρι γήρως τῆς κακίας ἑαυτοῖς τὸν πηλὸν ὑποπλαττοντες καὶ τῶν μυσαρῶν ἔργων τῆν ἀγωγὴν ζηλώσαντες, ἁπαξ τὸν σωρὸν τῶν κακῶν ἐπὶ τοῦ Ξαπτίσματος ἀποσυνάξαι νομίσαντες, αἰφνίδιον τῆς ἐπαράτου ζωῆς ἀπεσπασθησαν, μηδὲ σημεῖον οἰκτρᾶς «ταραμυθίας ἐπὶ μετοίπου βασίασαντες, σχληρότητι «ολλῆς γνώμης συναπολλύμενοι, xdv τῷ σειραξειν τὸ δῶρον» καὶ τὸ καλὸν ὑπερτίθεσθαι τὴν βλάξην ἑαυτοῖς ἀπηνέγκαντο. Ταῦτα σοι τοπαάζω σαφῶς ἀποκεκρίσθαι τῆς ἀποστολικῆς ἕνεκεν διδασκαλίας τὰ ῥήματα.","t":"[The Christian (Macarius) answers the objection on “But you were washed, but you were sanctified” (4.19).] When the Greek had made such a forceful entry into the questions, he seemed to shake us and to throw us into the turmoil of helplessness. But we, earnestly entreating in secret the one who reveals deep things out of darkness and teaches man the most luminous knowledge, met each of the points made in good time, saying to the eloquent man: Your propositions are great and very obscure; but receive a clearer answer to them, since Christ brings you this interpretation through us. Hear, then, the first heading first, and the second in the second discourse, then the third likewise, and the fourth and the fifth, and again the sixth together with the seventh question. First, then, we must speak of the apostle's saying: “And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and in the Spirit of our God.” Let this be the prelude to our subject. What has come into being, when it offends, is often pitied freely by the uncreated nature, saved by grace, and released from the debt of its sins. For even one who has become a worker of wickedness and is punished by the judge's lawful verdict is saved by the king's kindness alone, having only begged and entreated him once. For the man whom the law tormented severely in order to preserve justice, the king, who is master of the law, pitied and showed mercy — not allotting justice to the matter, but, as master, ratifying out of sympathy what is in his power, and correcting the injustice not by punishing the unworthy man but by saving him. Many, indeed, who have received the sentence of death from the laws have fled for refuge to the king, annulled the sentence of the laws, and shown the king's kindness to be stronger than their deeds. For in this the profession of the master's authority is preserved: that the slave's debt is generously forgiven, and that the one who was liable is made brilliant by the gift. But whatever matters are judged as they ought to be receive no benefit from the judge; they are tested by the merits of the case itself. If, then, the spring of grace offered nothing to men by grace, but judged everything by the rule of the law, it would no longer be grace, but an examiner of pursuits and deeds. And how did the Creator supply us with light freely, when we had done nothing worthy of light? How did he prepare a way of life for those who were born, before they perceived the principle of that way of life? If God gives everything as a gift and is grace, and enriches created things without receiving anything from them, he rightly frees sinners too from their fall, as a father pities ungrateful sons. Nor would it be right for the nature of creatures to possess brightness from its own virtue, since then the beauty of goodness would be hidden and the Creator's generosity invisible. For if the universe had not received its life from the Better, and what was not had not received existence from what is — having it as a gift of grace, not as a repayment of something owed — each of the things that have appeared would be unseen and would not have its shining comeliness; but as it is, since it has the gift of the Better, its beauty shines and shows the grace. If you like, let us consider the matter of the present subject from the beginning, and exercise the account of those who sin and those who do not sin: how the law has no authority to save offenders, but the one who laid down the law, being master and lord of the law, frees them from their fall. For the ordinances of truth cry this aloud, and the nature of things teaches it in its love of truth: that the law does not rise to the master's dignity, nor by its own authority forgive wrongdoers their sin, nor hold out the master's grace to the worthy; and that the ruler and lord of the law does not come down to the cheapness of the law, take account of sins with fine-spun judgment, play the pauper in a petty guise, hide the gift of his authority, display a pretence of strictness, judge those who are caught like the law, and bring on each the justice due to his deed. Rather, it befits the all-good and divine one that the Lord, as Lord, should forgive the sin, and the law, as law, should punish the offence, so that the grace of authority may be plain and the work of the one who serves that authority evident, and the order of each not be outraged by a single verdict cast out of confusion; the one will be seen as a slave who labours, the other as lord, possessing the wealth of freedom. One may learn this from a true image and an ample example. Yesterday — not long ago — and lately — not a long time back — some who were caught in forbidden deeds and were about to be punished with heavy punishment bowed down before a royal procession, began to pray earnestly that his rule might last for ever, and were released from every bringing of charges and cast the judicial sentence behind them. But others, free of every blemish and stain, with no share in common wrongdoing or theft, who did not even crown the king in show, as disloyal and very ungrateful at once received the most dreadful punishment of destruction, gaining nothing from having lived blamelessly nor profiting from being clean of charges; on the contrary, lifted up by deeds that they judged pure, they perished as if by their own ruin. But those who appeared in a modest guise, workers and doers of countless evils, full of unlawful practices, trusting that it was easy for the king to save the desperate, came forward with a pitiful look and a pitiable bearing and were saved, suffering no penalty for the base deeds they had done. For to both, by their own judgment, he became the cause of life and of death: to the one the king, mindful of their safety, gave help; to the others he gave the wages their arrogance deserved. If, then, faith is stronger than wrongs, and unbelief a just penalty even for the blameless, why should the apostle be blamed for saying this? For see what he says: “But such were some of you” — liable to the verdicts of the law, slaves, and having before you the inexorable torment of punishment — “but you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and in the Spirit of our God.” If you wish to know the exact force of what is said, the account will be clear to you. He does not say simply, “You were washed,” or “You were justified,” but “in the name of the Lord.” For as the characters of letters are powerful in every way and notable when they are written by a royal hand — able to free a man who has been slandered, able to overcome camps of phalanxes and to fill the whole subject land with boldness — while, when inscribed by a private hand, they have the same outline of shape but not the same working of strength, so water marked by the name of Christ is powerful, strongly invigorating, sufficient for the cleansing of all, able to wash away the stain of wickedness, quick to scour away the wrinkle of evil. For the naming of the Saviour Jesus, made mystically over the water, makes it no longer common water but set apart and ineffable, able to wash not only the surface of the visible body but the very hidden part of the conscience, to arm the reasonings like a camp, and to fill with life the one washed in it, so that he no longer fears the threat of the law which it hung from of old over those who were liable, since he has fled for refuge to the very master of the law, received from him the full armour of grace, and is able to pierce the phalanx of the passions. See, then, the sequence and the consistent order; see the apostolic teaching flashing like lightning. He does not say first, “You were sanctified,” but first, “You were washed”; for a man is first washed, then cleansed, that is, sanctified. For as soda thrown into water scours away the dirt, so the name of Christ, joined with the waters, cleanses the body of the one who has gone down into them, and shows him bright with the lightning of grace; then, after sanctification, it makes him righteous, every unrighteous deed having been put off. And he says that these things come to those who are being saved in no other way than in the name of the Lord and of the Spirit of God. Divinely and very fittingly he laid down that grace is supplied to the faithful from the Trinity, saying, “in the name of the Lord and of the Spirit,” and not simply “of the Spirit,” but “of God's Spirit,” naming one Godhead of the three, and saying not “in the names” but “in the name.” For there is one name of God for the Son and the Father and the Holy Spirit, and God is, and is named, one in three hypostases; and neither does the Father receive the believer without the Son, nor does the Son bring anyone to the Father without the Spirit. For see how mystically he said, “But you were washed, but you were sanctified, but you were justified”: whom Christ washed, the Spirit sanctified; whom the Spirit sanctified, the Father justified. Not that Christ, in washing, cannot sanctify; nor that the Spirit, in sanctifying, has no power to justify; nor that the Father, in justifying, is too weak to wash or sanctify whom he will — for the Father and the Son and the Holy Spirit are equally able to wash, to sanctify, and to justify all things — but because it befits the Son, as Son, to make sons; the Holy Spirit, as Spirit, to sanctify; and the Father to justify the one who is sanctified, so that the name of three hypostases in one substance may be made known. For the apostle, having been taught this mind in the Gospel, where it says, “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,” takes up the name of the Trinity at the washing, saying, “But you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus Christ and in the Spirit of our God.” And if some, as you say, have taken the gift as an encouragement to sin, and, peddling the grace, trade through it in the passions of wickedness, buying off the outrage of the most shameful deeds, that is nothing to the giver. For in calling he does not urge the one called to be licentious, just as one who welcomes friends to a banquet does not teach them to get drunk in dissipation, but on the contrary to be sober and clean of all greed and surfeit. In the same way the Lord, generously calling men to a heavenly table and a spiritual mixing-bowl, does not suggest that they glut themselves with evils, but that they prepare themselves to take what is offered in a sober manner, and not to make their freedom an occasion of slavery, nor the promise of their nobility. And if it happens that some despise the one who calls and glut themselves on the disorder of life, the giver does not repent of what he promised; the one who received, by disposing himself badly through surfeit, has harmed himself, not the giver. For his purpose is to spread out one table of gladness for all and to bring about one condition in those who are nourished. And if some, led by their own self-chosen reasoning, met it with insolence, they were harmed not a little, unable to digest their share in the good. Many indeed, as you said, contriving the matter with such reasoning, have fallen away from the grace set before them: plastering on themselves the mud of wickedness until old age and zealously following the course of loathsome deeds, thinking they would clear away the whole heap of evils at once at baptism, they were suddenly torn away from this accursed life without bearing on their forehead even the sign of pitiable consolation, perishing together with their great hardness of mind; and by testing the gift and putting off the good, they brought harm upon themselves. These words, I suppose, have answered you clearly on behalf of the apostolic teaching.","f":"Macarius Magnes, <i>Apocr.</i> 4.25 (Blondel, 206–211; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-25)."},"macarius-magnes-apocriticus/4.26":{"o":"Τὸ δὲ τῆς μοναρχίας ὧδέ σοι λοιπὸν διευκρινήσω σόφισμα καὶ τῶν Θεῶν καὶ τοῦ μόνου Θεοῦ τὸν λόγον βασανίσω᾽ εἰ καὶ τὰ μάλισα ἐξ εἰκόνος ἡμῖν τὴν μοναρχίαν τοῦ Θεοῦ καὶ τῶν ἀρχομένων Θεῶν τὸν λόγον κρατύνειν ἐσπούδασας, ζητητέον el ἐκ τῆς ὁμωνυμίας ἡ τῶν τοραγμάτων εἴωθε φύσις ἀποσώξεσθαι εὕρομεν γὰρ ὡς οὐκ ἐξ ὀνόματος τὸ πρᾶγμα, ἀλλ᾽ ἐκ τοῦ σράγματος τὴν ἀλήθειαν τὸ ὄνομα κέκτηται, ὡς ἐπὶ τοῦ πυρὸς ὅτι θερμὸν καὶ ἐπὶ τοῦ αλλησιάζοντος τῷ πυρί ἀμφότερα γὰρ θερμὰ, καὶ οὐκ ἀμφότερα τὴν οὐσίαν ἔχει θερμήν ἀλλὰ τὸ μὲν τῇ Φύσει, τὸ δὲ τῇ Θέσει Θερμὸν, καὶ τὸ μὲν ἐξ ἑαντοῦ, τὸ δὲ οὐκ ἐξ ἑαυτοῦ Srepuóv καὶ οὐ πάντως ἐκ τῆς ὁμωνυμίας μίαν ἡμῖν ὁ λόγος τὴν φύσιν ἐδήλωσεν. Οὕτως ὁ ἀπόστολος, ἵνα τὴν ὄντως διδαξῃ θεότητα, καὶ τὴν οὐσίαν ἐκ τῆς ὁμωνυμίας διακρίνας ἐλέγξῃ, καὶ τὸν μὲν οὐσίᾳ Θεὸν καὶ κυρίως Κύριον, τοὺς δὲ τῇ Θέσει Θεοὺς καὶ κυρίους τῇ κλήσει μηνύσῃ τοῖς μαθηταῖς, φησι «\" Καὶ γὰρ εἴπερ εἰσὶ Θεοὶ, ὥσπερ οὖν. εἰσι, καὶ κύριοι πολλοὶ, ἀλλ᾽ ἡμῖν εἷς Θεὸς, ἐξ οὗ τὰ πάντα καὶ εἷς Κύριος ἰησοῦς, δ᾽ οὗ τὰ πάντα. » ὁρᾷς ὅπως λέγει « Καὶ γὰρ εἴπερ εἰσὶ Θεοὶ ἀντὶ τοῦ « τῇ κλήσει μόνον Θεοὶ, οὐ μὴν κυρίως Θεοὶ 19,» «ἀλλ᾽ ἡμῖν els Θεὸς » τουτέστιν ὄντως Θεές. Ὁ τῆς οὐσίας λόγος μαρτυρεῖ τῇ Θεότητι, οὐ μὴν λέξις ὀνόματος βεβαιοῖ τὸ λεγόμενον, ἀλλ’ ἡ Φύσις τοῦ πράγματος κυροῖ τὴν ἀληθειαν. ἄρχει γοῦν τῶν θεῶν καὶ δεσπόζει καὶ κρατεῖ, οὐχ ὡς εἷς αὐτῶν ὑπάρχων ἐκ τῆς ὁμωνυμίας, ἀλλὰ μόνος ἀγένητος ὧν καὶ δεσπόζων τῶν γενητῶν. Ol μὲν γὰρ ἐξ αὐτοῦ τὴν οὐσίαν 'λ ἔλαξον, ὁ δὲ οὐ παρ’ αὐτῶν τὰ πρεσβεῖα τῆς τιμῆς ἐποpíaaro καὶ τῶν μὲν τὰς οὐσίας αὐτὸς ἐδημιούργησεν, οἱ δ᾽ ὑποσήάσεως ἀρχὴν οὐ κατέλαξον ἐν αὐτῷ καὶ ὁ μὲν ἐκείνους ὧν ἄρχει σώξειν οἶδεν, οἱ δ᾽ οὐδὲν ἀρχόμενοι ἐκείνῳ χαρίζονται. Καλεῖσθαι δὲ πολλοὺς Θεοὺς καὶ κυρίους οὐ φθονεῖ, μόνον εἰ eAncidtovtes αὐτῷ καὶ γειτνιῶντες τῷ τῆς Θειότητος λόγῳ συγχρωτίζονται εἰ δ᾽ ἀπορραθυμήσωσι, καὶ πσόρρω που γένωνται, ταὐτὸ πάσχουσι τοῖς ἀποσήραφεῖσι τὴν ἀκτῖνα τοῦ φωτὸς κἀν τῇ σκιᾷ τοῦ σκότους ἐν ζόφῳ διάγουσι. Πρᾶγμα γοῦν ἀτύραννον ἐχεῖνο καὶ δίκαιον τὸ τῶν ἀνομοίων ἄρχειν δὲ οὐσίας ἀκρότητα bs γὰρ τῶν ἑτερογενῶν δι᾽ ὑπερβολὴν κυριεύει Φύσεως, οὐ βίᾳ τυραννίδος δεσπόζων ἐπιταττει, ἀλλ᾽ ἀγάπης a'leppórmi ἡγεμονεύει Φιλικῶς. Ἀδριανὸς δὲθ ἢ καί τις κοσμοχρατόρων ἕτερος, ἄνθρωπος ὧν καὶ τῶν ὁμοίων ἀνθρώπων βασιλεύσας, νόμῳ δυνασί είας τοῦτο καὶ τυραννίδος ἔπραξεν, οὐ θεσμῷ τῆς ἀκολουθίας τῶν ὁμοουσίων ἄρξας, ἀλλ’ ἀνάγκῃ καὶ βίᾳ τοὺς ὁμογενεῖς ἐδουλώσατο. Πϊδίκει δὲ 1; μεγάλα, τὰ μέρη τῆς οὐσίας, οὐ τὴν οὐσίαν ἐχτρύχων, καὶ τὸ εἶδος ἀδικῶν, οὐ τὸ γένος καταπονῶν ἄνθρωπος γὰρ ἀνθρώπου, καθὸ μὲν ἄνθρωπος, δεσπόξειν οὐ δύναται καθὸ δ᾽ ἄρχων ἢ τύραννος προσλαξὼν ἐξουσίαν, δ᾽ αὐτῆς τὸν ὁμόφυλον καταπονεῖ δουλούμενος. Oca γοῦν ἐκ βίας τὴν φύσιν ἐτυράννησε, ταῦτα οὐκ ἐκ Φύσεως τὴν [ἐξτουσίαν ἐκτήσατο ἀλλ᾽ ἐξ ὠμότητος ἐπικρατέσίερα τῶν ὁμοίων ἐφάνη. Θεὸς δὲ μόνος ἄρχων καὶ μοναρχίαν ἔχων κατὰ ἀλήθειαν κυριεύει τῶν γενητῶν, ὑπάρχων. ἀγένητος, κρατεῖ τῶν κτισμάτων, ἄκτισῆος ὧν καὶ ἄναρχος, οὐ τῶν ὁμοίων ἀλλὰ τῶν ἀνομοίων ἡγεμονεύει κηδόμενος. ὡς γὰρ ἥλιος, οἷς ἐπιλάμπει, τούτους λαμπρύνει τῇ μετουσίᾳ τοῦ Φωτὸς, οὐ μὴν αὐτός «ore ap αὐτῶν αὐγάξεται, οὕτω Θεὸς τοὺς ἐγγίζοντας αὑτῷ λόγῳ τῆς διανοίας ἁγιάζει Θεοποιῶν καὶ τὴν ἐξ αὐτοῦ δίδωσιν αὐτοῖς μακαριότητα οὐ μὴν αὐτὸς ἐξ αὐτῶν τὸ τῆς ἀρετῆς AauGdve: καλλώπισμα. El ye οὖν ἥλιός τινα φωτίζων τοῖς Φέγγεσι φωτεινὸν ποιεῖ λέγεσθαι ὥσπερ αὐτὸς λέγεται, τῆς μὲν οἰκείας οὐσίας ἀφαιρέσεως λόγῳ τοῖς Φωτιζομένοις οὐδὲν μεταδίδωσι, λαμπρὰ δ᾽ οὐ κωλύει τὰ «rap αὐτοῦ καλεῖσθαι λαμπόμενα᾽ αὐτὸς γὰρ ὧν τὴν οὐσίαν λαμπρὸς τῇ θέσει λαμπρὰ καλεῖσθαι ποιεῖ τὰ λαμπόμενα. Τὸν αὐτὸν 1δ τοίνυν τρόπον Θεὸς μονάρχης ὧν καὶ τὴν Φύσιν ἀΐδιος οὐ κωλύει Θεοὺς καλεῖσθαι τοὺς ἀγγέλους, θεοποιῶν αὐτοὺς τῇ Sce: τοῦ πράγματος, οὐ τὴν οἰκείαν εἰς αὐτοὺς ἀποτέμνων οὐσίαν οὐδὲ μέρος αὐτοῖς τῆς ἰδίας.\" δωρούμενος Φύσεως. ὅθεν ὁ μὲν τὸν Φύσει Θεὸν προσκυνῶν μακαρίζεται, ὁ δὲ τὸν τῇ θέσει, πολλὰ ϊ διασφάλλεται ἐν τῷ σέδειν ἀξέδαιον καρπούμενος ὄφελος. ὡς yàp ὁ θέρμης ἕνεκεν τὸ eüp ἀσπαζόμενος καὶ θερμαίνεται «ap αὐτοῦ καὶ τῷ Qéyγει λαμπρύνεται, ὁ δ᾽ ὕλην ἐκ πυρὸς ἢ χαλκοῦ ἢ σιδήρου ζητῶν εἰς Sepuaσίαν διαμαρτάνει τοῦ σκοποῦ πρὸς ὀλίγον γὰρ ἡ ὕλη ψευσαμένη τὴν φύσιν εἰς τὴν οἰκείαν τῆς οὐσίας λῆξιν ὑπαναχωρεῖ, μηδὲν τὸν ἔχοντα ταύτην ἐν θερμοῖς ὠφελήσασα μηδὲ σέλας αὐτῷ λαμπρὸν ἐπαρκέσασα, οὕτως ὁ βουλόμενος ἀρετῆς ἀκράτου λαβεῖν μακαριότητα, τσαρὰ ToU Θεοῦ ταύτην τοῦ κατὰ φύσιν αἰτῶν οὐ σφάλλεται, παρὰ δ᾽ ἀγγέλου ἤ τινος ἀσωμάτου τάγματος ἀνωφελοῦς, Θεοῦ τὴν θέσιν, οὐ τὴν φύσιν ὑπάρχοντος, ζημιοῦται μεγάλως, λαθεῖν Θέλων, ὅπερ δοὺς ὁ κτησάμενος γυμνητεύειθ τῆς χάριτος. Θεὸς δὲ exdvra τοῖς σᾶσι δωρούμενος ἔχει τὰ πάντα, τὴν exevíav ἀρνούμενος ὡς ἰ ἥλιος χορηγῶν τὰ φέγγη τοῖς βλέπουσι καὶ τούτους εὐεργετεῖ καὶ τὸ φῶς οὐκ ἐκδύεται, ὡς διδάσκαλος μαθηταῖς διδοὺς τὰ μαθήματα καὶ τοὺς μαθητὰς σοΦίζει καὶ τὴν σοφίαν ἔχει, οὕτω παρὰ τοῦ Χριστοῦ δύναμις ἐξήρχετο καὶ τῶν καμνόντων ἤλαυνε τὰ νοσήματα καὶ ἐν τῷ Χριστῷ μένουσα ὅλως οὐκ ἐχωρίζετο. Πιθανῷς σοι καὶ ταύτην ὁ λόγος εἴρηκε τὴν ζήτησιν, τὴν περὶ Θεοῦ καὶ θεῶν καὶ τῆς μοναρχίας ἣν ἔχει ὁ μόνος ἀληθινὸς ἄρχων Θεός δ.","t":"[The Christian (Macarius) answers the objection on the monarchy of God (4.20).] Next I will clear up for you the sophism of the monarchy and examine the account of the gods and of the only God. Even though you were eager to strengthen for us, from an image, the account of the monarchy of God and of the gods he rules, we must ask whether the nature of things is usually preserved by sameness of name. For we have found that the thing does not have its truth from the name; the name has its truth from the thing. So with fire, which is hot, and with what comes near the fire: both are hot, yet both do not have a hot substance; the one is hot by nature, the other by attribution; the one hot of itself, the other not of itself. And sameness of name by no means shows us one nature. So the apostle, in order to teach the true Godhead, to refute the error by distinguishing the substance from the sameness of name, and to show his disciples the one who is God by substance and Lord in the proper sense, and the others who are gods by attribution and lords by title, says: “For even if there are gods, as indeed there are, and many lords, yet for us there is one God, from whom are all things, and one Lord Jesus, through whom are all things.” You see how he says, “For even if there are gods,” meaning “gods in name only, not gods in the proper sense,” and “yet for us there is one God,” that is, truly God. It is the principle of substance that bears witness to Godhead; the utterance of a name does not confirm what is said, but the nature of the thing ratifies the truth. He rules over the gods, then, is master of them and has power over them, not as being one of them by sameness of name, but as being alone unoriginate and master of those that have come into being. For they received their substance from him, but he did not provide himself with the privileges of honour from them; he created their substances, but they did not lay the beginning of his existence; and he knows how to preserve those he rules, while they, being ruled, give him nothing. He does not grudge that many be called gods and lords, provided only that they draw near him and, neighbouring the principle of the Godhead, keep company with it; but if they grow careless and go somewhere far off, they suffer the same as those who have turned away from the ray of light and live in the shadow of darkness, in gloom. That is a rule without tyranny and a just one: to rule what is unlike through excellence of substance. For one who is lord of beings of another kind through the superiority of his nature does not give orders as a master by the force of tyranny, but leads in friendship by the firmness of love. But Hadrian, or any other world-ruler, being a man and reigning over men like himself, did this by the law of power and tyranny; he did not rule those of the same substance by an ordinance of fitness, but enslaved his own kind by compulsion and force. And he did great wrong, wearing down the members of the substance, not the substance itself, wronging the individual, not oppressing the kind. For a man cannot be master of a man insofar as he is a man; but insofar as he is a ruler or tyrant who has seized authority, he oppresses and enslaves his fellow through it. So whatever has tyrannized over nature by force did not obtain its authority from nature, but appeared stronger than its like through cruelty. But God, the only ruler, who truly holds the monarchy, is lord of what has come into being, being himself unoriginate; he has power over creatures, being uncreated and without beginning; he governs and cares for beings not like himself but unlike him. For as the sun brightens those on whom it shines by giving them a share of its light, but is never itself illumined by them, so God sanctifies, making them gods, those who draw near him by the reasoning of their mind, and gives them blessedness from himself, but does not himself receive from them the adornment of virtue. If, then, the sun, lighting someone with its rays, lets him be called luminous as it is itself called, it imparts nothing of its own substance to those it lights by way of subtraction, yet does not prevent what it lights from being called bright; for being bright itself in substance, it makes what it lights be called bright by attribution. In the same way, then, God, who is monarch and everlasting by nature, does not prevent the angels from being called gods, making them gods by the attribution of the thing, not cutting off his own substance into them nor giving them a part of his own nature. So the one who worships the God who is God by nature is blessed, but the one who worships the god by attribution goes badly astray, reaping an unsound benefit from his worship. For as one who seeks out fire for the sake of heat is both warmed by it and brightened by its light, but one who looks for warmth from a material heated by fire, bronze or iron, misses the mark — for the material, after counterfeiting that nature for a little while, withdraws to the proper lot of its own substance, benefiting its owner in no way with heat nor supplying him with bright light — so one who wishes to obtain the blessedness of pure virtue does not go wrong in asking it of the God who is God by nature; but he loses greatly if he asks it of an angel or of some bodiless order, which is God by attribution and not by nature, wishing to receive what the one who has acquired it would, by giving it, be stripped of as a grace. But God, giving everything to all, has everything, and refuses poverty: as the sun, supplying light to those who see, both benefits them and does not put off its light; as a teacher giving lessons to his disciples both makes them wise and keeps his wisdom — so power went out from Christ and drove out the diseases of the sick, and, remaining in Christ, was not separated from him at all. So the account has persuasively answered for you this question too, about God and gods and the monarchy held by the only true ruler, God.","f":"Macarius Magnes, <i>Apocr.</i> 4.26 (Blondel, 211–213; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-26)."},"macarius-magnes-apocriticus/4.27":{"o":"Λοιπὸν περὶ τῶν ἀγγέλων καὶ τῆς ἀφθαρσίας αὐτῶν σὺν τῷ μετρίῳ λέξομὲν τὴν ὑπόθεσιν καὶ ads ἐν τῇ βασιλείᾳ τῶν οὐρανῶν οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ᾽ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς. Τὴν μακαριότητα δεῖξαι βουλόμενος ὁ Χριστὸς τῶν οἰκεῖν λαχόντων τὴν οὐράνιον χώραν καὶ ταλανίσαι τοὺς ἐν φθορᾷ τῆς γῆς βιοτεύοντας καὶ τὴν ὕπαρξιν ἐκ ῥυπαρᾶς τῶν σαρκῶν βλαστης ἀνειληφότας, γεννωμένους καὶ γεννῶντας καὶ δίκην Φύλλων Θᾶττον ἀπορρέοντάς, φησιν «Oi καταξιωθέντες εἰς ἀνώλεθρον ζωῆς εἰσελθεῖν ἀνάκτορον λαμβάνουσιν ἀγωγὴν, ἣν ἔχουσιν ἄγγελοι, ἀπαλλαγέντες μίξεως σωματικῆς καὶ κράσεως καὶ τελευτὴν μηκέτι μηδὲ γένεσιν ἔχοντες, συμπλοκῆς σωματικῆς. καὶ δεσμῶν χωριζόμενοι 3,» ἵνα τις τῶν εὖ φρονούντων ἀκούσας ἐν οὐρανῷ λογικὴν οὐσίαν, τῷ τῆς ἀθανασίας λόγῳ τσανηγυρίζουσαν, πρὸς μίμῆσιν αὐτῶν τὸν βίον ῥνθμίσειε, καὶ τὴν ἐκείνων ἀξίαν τοῖς ἔργοις ζηλώσειεῦ, γάμων ἀπεχόμενος καὶ τὰ τῆς QUopás δραπετεύων σύμβολα, καὶ τέλος παρελθὼν τοῦ Θανάτου τὴν θύραν, εἰς μακάρων αὐλὴν, τουτέστι τῶν ἀγγέωι λων, ἀνέλθῃ κουφιξόμενος. Οὐ μὴν εἰκόνας ἐκείνων τυπώσας τῷ σχήματι, ὡς Φὴς αὐτὸς, φθέγγεται τῇ σκιᾷ καὶ τῷ φάσματι τέρπεται, ἀψύχοις ὕλαις ὡς ἐμψύχοις ἐνομιλῶν, νεκραῖς χαρακτήρων ὄψεσιν εὐωχούμενος, ἀφώνῳ τλάσματι προσάγων τὴν ἔντευξιν, λίθῳ καὶ ξύλῳ Φωλεύειν τὸ Θεῖον νομοθετῶν, χαλκῷ καὶ σιδήρῳ κρατεῖσθαι τὴν ἀκράτητον ὕλην Φανταξόμενος, θηρᾶν τὸ ἀθήρατον ἐν Sreupía νεκρᾷ ἀλόγως ὑποτυπῶν 5. Εἰ γὰρ καὶ τὰ μαλιστα ἐν ἀνδρικῷ σχήματι ἄγγελοί «ot ἐφάνησαν, ἀλλ᾽ οὐ τὸ φανὲν ἦσαν, ἀλλ᾽ ὅπερ ἦσαν, ἀόρατον εἰ δέ τις ἢ γράφει ἢ χαλκεύει τῷ σχήματι, οὐχ ἐκεῖνο ποιεῖ ὅπερ dal» ἀληθῶς, οὐδὲ τὴν φύσιν ἐγκλείει κἂν ἐκπονῇ τῷ γράμματι, μάτην ἐκτρύχεται πολλὰ δαμαξόμενος, ἐν θίξει θέλων λαξεῖν τὸν τὴν Θίξιν ἀρνούμενον. Κἂν γὰρ δάχτυλον Θεοῦ : ἱστορῇ που θεῖος λόγος καὶ exAdxas ὑπ’ αὐτοῦ κεχαράχθαι μηνύει καὶ τσόδας κεφαλὴν ἢ γλῶτταν ἢ ἀκοὴν, οὐκ εἰς μέλη τὸν Κύριον κερματίζων ἐφθέγξατο, ἀλλὰ τὴν ἀθέατον εἰς Θεώμενον εἶδος οὐσίαν ἔρχεσθαι συμπαθῶς ἐξεπαίδευσε, κατάλληλον ὄψιν τῇ ἀσθενείᾳ τοῦ κόσμου μυστικῶς ἀναπλαάττουσαν, ἵν᾽ ἄνθρωπος τῆς οἰκείας συνθήκης ὁρῶν ὁμοίωμα ἐν ὀπτασίᾳ Sía μὴ ταραχθῇ τοὺς χρησμοὺς τῶν μελλόντων δεχόμενος, συγκραθῇ δὲ τῷ Φανέντι τῇ συγγενείᾳ τῆς ὄψεως, ἵν’ ἐκ συμμέτρου Sas τῶν ἀπορρήτων χωρήσῃ μυστηρίων τὴν τελετήν. θεν εὐλόγως dv «doy διαλέκτῳ μυστικῇ, οἰκονομίας ἕνεκεν τῶν ὠφελουμένων, ἑκατέρας τὰς φύσεις τὸ Θεῖον ὑποκρίνεται, μηδὲν χραινόμενον xdv ἐν Φυτῷ δειχθήσεται ἐπεὶ μὴ δύναται τὰ γενητὰ γυμνὸν ἰδεῖν τὸ. ἀγένητον, μηδὲ τὰ σωματικὰ χωρεῖν τὸ ἀσώματον, μηδὲ τὰ σύνθετα λαθεῖν τὸ ἀσύνθετον οὐδὲ γὰρ ἐν ὕπνῳ τις Θεασάμενος λέοντα ἢ στύλον ἢ ποταμὸν, κατὰ ἀλήθειαν εἶδε σοταμὸν «ἢ στύλον» f] λέοντα, ἀλλὰ φαντασίᾳ ὄψεως ἀνυπόέστατον ὄνειρον ἐξετάσει τῆς ἐπισήήμης κρινόμενον. Οὕτω τις ἐπὶ Θεοῦ πόδας ἀκούων ἢ χεῖρας ἣ δαχτύλους ἢ γλῶτταν ἢ ἀχοὴν, σεπαιδευμένος ὧν καὶ συνιὼν τὸ Θεῖον Θεοπρεπῶς, οὐ πόδας σωματικοὺς ἢ χεῖρας δικάσειεν, ἀλλὰ πραγμάτων ὄψιν ἐν Φαντασίᾳ κειμένην. Οὕτω ποτὲ τῷ ἀξραὰμ ἐφάνησαν ἄγγελοι, ἀνθρώπων εἶδος ἐν θέᾳ δεικνύοντες, οὐκ ἄνθρωποι δὲ τὴν φύσιν, τῶν ἀσωμάτων τὸν λόγον ἀποσώζοντες καὶ τὸ μὲν σραχθὲν ὑπ’ αὐτῶν ἀνθρώπινον ἦν καὶ τὴν ἀνθρωπείαν Φύσιν οὐ ψευδόμενον οἱ δὲ πράττοντες ἦσαν κατὰ ἀλήθειαν ἄγγελοι, τὴν οἰκείαν τῷ πράγματι Φύσιν οὐ συγκεράσαντες, ἀλλὰ τὴν μὲν ὄψιν πρὸς τὴν οἰκείαν τοῦ ἀξραὰμ θέαν συνεχρώτισαν, τὴν δὲ βρῶσιν καὶ «σόσιν οὐχ ὁμοίως τῷ ἀξραὰμ AaGóvres ἀνήλωσαν, ἀλλὰ τυρὸς δίκην τὴν τσαρατεθεῖσαν αὐτοῖς δαπανήσαντες οὐδὲ κόρον ἐξ αὐτῆς ὡς οἱ σεεινῶντες ἔλαθον οὐδ᾽ εἰς σκύβαλον, ὡς Qui, σπεριτὶὸν ἐξέρριψαν ἑκάτερον δὲ πραττουσιν, ἑκατέρῳ συγκείμενοι φανέντες γὰρ ἄνθρωποι τὸ τῶν ἀνθρώπων σώζουσιν ἰδίωμα, ἵνα μὴ τὸν δίκαιον τὰ μεγάλα λυπήσωσι, Φαγεῖν ἀρνησάμενοι, ἀσυνάλλακτον τὴν οἰκείαν πρὸς αὐτὸν φύσιν ἐκδιδάσκοντες᾽ ἵνα δὲ μὴ σάλιν εἰς τὴν ἀνθρωπείαν φύσιν ὠλισθηκέναι δόξωσι, φυλάττουσιν ἀκριβῶς τὸν ὅρον τῆς ληξεως καὶ λαβόντες τὸ σιτίον ὡς ἄνθρωποι παρὰ τοῦ ἀξραὰμ, ὡς ἄγγελοι τοῦτο φαγόντες ἀνάλωσαν, οὐ σωματικῇ γεύσει τὸν λαιμὸν γλυκαινόμενοι, ἀλλ᾽ ἀσωμάτῳ Seni τὴν τροφὴν ἀναλώσαντες καὶ τούτων γενομένων σαφῶς κατὰ ἀλήθειαν, τῶν ὀφθέντων Á6paàp οὐ τυποῖ τὴν ἐμφάνειαν, οὐδ᾽ ἐμφερὲς ἄγαλμα ξέει, οὐ γράφει τῷ σίνακι, ἐν αὐτοῖς βλέπειν τοὺς ξενισθέντας νομίζων ^, dAX ἐν τῷ τῆς ψυχῆς ἀποκρύφῳ ταμείῳ τὰς μνήμας αὐτῶν εἶχε καὶ μελετῶν ἡξρύνετο.","t":"[The Christian (Macarius) answers the objection on the immortal angels and the finger of God (4.21).] Next we will speak in due measure about the angels and their incorruption, and how in the kingdom of heaven they neither marry nor are given in marriage, but are like angels in heaven. Christ, wishing to show the blessedness of those whose lot is to dwell in the heavenly country, and to pity those who live in the corruption of the earth and have received their existence from the filthy growth of the flesh, being begotten and begetting and quickly falling away like leaves, says in effect: “Those who have been deemed worthy to enter the indestructible palace of life receive the way of life that the angels have, released from bodily mingling and blending, no longer having death or birth, separated from bodily union and its bonds.” He said this so that anyone of right mind, hearing of a rational being in heaven celebrating its festival by the principle of immortality, might order his life in imitation of them and emulate their dignity in his deeds, abstaining from marriage and fleeing the tokens of corruption, and at last, passing the door of death, might go up, made light, into the court of the blessed, that is, of the angels. He does not, however, stamp images of them in a shape, as you yourself say, and speak to a shadow and delight in a phantom: conversing with lifeless matter as if it were alive, feasting on dead sights of figures, bringing his petition to a voiceless moulding, laying it down that the Divine nests in stone and wood, imagining that what cannot be held is held by bronze and iron, and irrationally picturing the hunting of what cannot be hunted in a dead contemplation. For even if angels have at times appeared in a man's form, they were not what appeared; what they were is invisible. And if someone paints them or forges them in a shape, he does not make what truly is, nor enclose its nature, even if he labours over the painting; he wears himself out in vain, toiling much, wishing to grasp by touch what refuses to be touched. For even if the divine word somewhere tells of God's finger and shows that tablets were inscribed by him, and speaks of feet, head, tongue, or hearing, it did not speak so as to cut the Lord up into members; it taught that the invisible being comes in sympathy into a visible form, mystically moulding an appearance suited to the weakness of the world, so that man, seeing a likeness of his own make-up in a divine vision, might not be troubled when receiving oracles of things to come, but might be blended with what appeared through the kinship of the sight, and so from a proportionate sight might receive the rite of ineffable mysteries. So, fittingly, in a mystical manner of speech, for the sake of the economy of those who are benefited, the Divine plays the part of both natures, defiled in no way even if it is shown in a plant; for created things cannot see the uncreated naked, nor can bodily things contain the bodiless, nor composite things receive the uncompounded. For one who in sleep has seen a lion or a pillar or a river has not truly seen a river or a pillar or a lion, but, by the imagination of sight, an insubstantial dream, to be judged by the examination of knowledge. So one who hears of God's feet or hands or fingers or tongue or hearing, if he is educated and understands the Divine in a manner befitting God, will not judge them to be bodily feet or hands, but an appearance of things set in the imagination. So angels once appeared to Abraham, showing the form of men to his sight, but not men by nature, keeping the principle of bodiless beings. What they did was human and did not falsify human nature; but those who did it were truly angels, not blending their own nature with the deed, but adapting their appearance to Abraham's own sight. And the food and drink they received they did not consume as Abraham did; they consumed what was set before them as fire does, neither receiving satiety from it like the hungry, nor casting out the remainder as waste, as nature does. They did both, being fitted to both: appearing as men, they kept what is proper to men, so as not to grieve the righteous man greatly by refusing to eat and thereby showing that their nature could have no dealings with his; and again, so as not to seem to have slipped into human nature, they kept exactly the bound of their own lot: receiving the food from Abraham as men, they ate it and consumed it as angels, not sweetening their throat with bodily taste, but consuming the food with bodiless heat. And when these things had clearly happened in truth, Abraham did not model the appearance of those he saw, nor carve a likeness, nor paint them on a panel, supposing that he would see in them the guests he had entertained; he kept their memory in the hidden storeroom of his soul, and took pride in meditating on them.","f":"Macarius Magnes, <i>Apocr.</i> 4.27 (Blondel, 214–215; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-27)."},"macarius-magnes-apocriticus/4.28":{"o":"Ei δέ σοι δοκεῖ xoX) προφερέστερον ἐν ἀγάλματι τὸ Θεῖον εὐδοκεῖσθαι μᾶλλον οἰκεῖν, καὶ μὴ ἐν τῇ Μαρίᾳ διὰ τὸ ἐλάτίωμα τῶν σσαθῶν σεσαρκῶσύθαι, ἄκουε ἐντελέστλερον τοῦ δόγματος τὸ μυστήριον ὡς ὁ «avapxéa'lavos καὶ δημιουργὸς Λόγος, ἱκανὸς ὧν καὶ πσολὺς καὶ xav ἀλλότριος, οὐ δέδοικεν ὅσα παρ᾽ ἡμῖν αἰσχύνης καθέστηκεν αἴτια. Év τούτῳ γὰρ ἀπαθὴς, ἐν ᾧ μετὰ τοῦ πάσχοντος γεννηθεὶς οὐκ αἰσχύνεται, ἄχραντος ἐν τούτῳ, ἐν ᾧ τὸ κεχρῶσθαι τῇ κακίᾳ οὐ δέχεται σαρχοῦται τοίνυν ὁ Λόγος, οὐκ εἰς σαρκὸς νόσημα κατiy ἢ ἐλατίωμα, ἀλλ᾽’ εἰς οἰκείαν ἀφθαρσίαν ἄγων τὰ τῆς σαρκός. ὡς γὰρ εἰς ὑγρότητα καταβαίνων ἥλιος οὐχ ὑγρότητα δέχεται οὐδὲ σσηλώδης εὑρίσκεται, τὴν δ᾽ ὑγρότητα τοῦ πηλοῦ ξηραίνων στεγανοῖ αὐτὸς ὅλως τὴν αὐγὴν οὐκ ἀποθολούμενος, οὕτως ὁ Θεὸς Λόγος, ὧν ἥλιος νοητὸς, εἰς σάρκα κατελθὼν, οὐδὲν μὲν ἐκ τῆς σαρκὸς ἀνιμᾶται νόσημα οὐδ᾽ ἐν τοῖς σάθεσιν αὐτὸς ἁλίσκε-: ται νικηθεὶς «καὶ» ἐν τῷ τῆς κακίας axín'vv ἀρρωσήήματι τοὐναντίον δ᾽ αὐτὴν ἐκ τῶν ὀλισθηρῶν σραγμάτων ἀναγαγὼν καὶ τῶν αὐτῆς συμφορῶν ἀνασπάσας εἰς Seíav ἔστησε λῆξιν μακαριότητος, θερμαίνων αὐτὴν κακῶς διαρρέουσαν καὶ λυομένην αὐτὴν ταῖς ἁμαρτίαις συγκρατῶν, ὥστ᾽ ἄμαχον αὐτὴν γενέσθαι καὶ ἀνάλωτον καὶ τῶν ἐλαττωμάτων νικῆσαι τὰς τροσξολὰς, ὡς ἂν ἡ σὰρξ καὶ τὴν οὐσίαν ἔχῃ καὶ τὴν διαβολὴν τῆς οὐσίας ἀρνήσηται καὶ τὸν ὅρον σώσῃ καὶ τὸν θόρυξον τοῦ ὅρου xaraGdAp. Τούτου γὰρ ἕνεκεν, οὐκ ἐν ἄλλῳ τινὶ τὰ τῆς οἰκονομίας σληροῖ κατορθώματα ἀλλ’ ἐν σαρκὶ, καὶ οὐκ ἀπολύτῳ σαρκὶ ἀλλ᾽ ἀνθρωπείᾳ σαρκὶ καὶ ταύτῃ ππαρθενικῇ, ἵνα δείξῃ ὡς ἀπὸ “παρθένου γῆς . ἐν ἀρχῇ λαδὼν τὴν σάρκα πεποίηκε, νοῦ καὶ λογισμῶν καὶ ψυχῆς οἰκητηριον, καὶ νῦν ἐκ παρθένον καὶ κόρης ναὸν ἑαυτῷ κατασκευάξει, χειρὸς ἀνθρωπίνης καὶ τέχνης μὴ δεηθείς. Τί γοῦν τιμιώτερον, χοῦς ἢ τοαρθένος; ἄνθρωπος ἢ τηλός; οἶμαι τὸν ἄνθρωπον “σηλοῦ τροφερέστερον καὶ τὴν σαρθένον ὑπάρχειν τιμιωτέραν xoós. El γοῦν Θεὸς χοῦν ἀπὸ. γῆς λαθεῖν οὐκ αἰσχύνεται ἀλλ᾽ ἔμπηλὸν ὕλην σλάττει καὶ τορεύει τὸν ἄνθρωπον, σῶς ἐξ ἀνθρώπου λαξεῖν ἄνθρωπον ὑπερθήσεται; ἣ ars ἐκ σαρθένου adpxa Φορέσαι διασκέψεται; οὐ δίχα δὲ πάσης βραδυνούσης ἀναβολῆς ToU τιμιωτέρου τῆς γῆς φυράματος ἅψεται καὶ θεοφόρον ἄγαλμα μονογενῶς ἐργάσεται, ἐν ᾧ κατοικήσας σαλεύει τὴν olκουμένην τῷ κάλλει τῆς ἀρετῆς, καὶ σᾶσιν ἐπαστήράπτει τῇ χάριτι τῆς δωρεᾶς; E γὰρ ὁ παρ’ ὑμῖν Προμηθεὺς λεγόμενος «xAds lle: τὸν ἄνθρωπον, μηδὲν ὅλως αἰδούμενος, Ζεὺς δὲ γυναῖκα ποιεῖ ἣν ἔζωσεν ἀθηνᾶ, καὶ τὸν μῦθον ἐπαιverre καὶ τὸ πρᾶγμα σεμνύνετε, οὐκ αἶσχος ὁρῶντες, οὐ ππαθος λογιζόμενοι, οὐ κεκρυμμένων μορίων τὸν λόγον ἐξετάζοντες πολὺ γὰρ αἰσχρότερον (εἴ γ᾽ ὄντως dolly αἰσχρόν τὸ “λάσαι μόρια καὶ καλύψαι τισὶν ἐπιδλήμασιν ἢ τὸ δι᾽ αὐτῶν παρελθεῖν, οἰκονομίας χάριν καὶ λόγου λυσιτελοῦς. ὦ γὰρ ποιῶν οἴκημα καὶ μένειν ἐν αὐτῷ τοάλιν διατρεπόμενος, κατήγορος ἑαντοῦ καὶ xpiτὴς ἀπαραίτητος, ὅτι δημιουργῶν μὲν αἰσχύνης ἄξιον οὐδὲν ἐλογίσατο, μετὰ δὲ τὴν συμπλήρωσιν, διέξαλε τῶν ἰδίων τόνων τὸ κατόρθωμα, ἀνάξιον εἰς olκησιν κρίνων τὸ Φιλοτέχνημα οὕτω τὸ θεῖον ποιοῦν τὸν ἄνθρωπον ἀδικοῦν ὀφθήσεται, εἴ γε αἰσχυνεῖται7 κατοικεῖν ἐν αὐτῷ, εἰ λαξεῖν ἐξ αὐτοῦ τὸ μέρος ἀρνήσεται, ὅλην τῆς σπουδῆς αὑτοῦ τὴν τέχνην ἠκύρωσεν, ὅλην ἀθετήσας αὐτοῦ τὴν σοφίαν διέξαλεν, ὅτι σοιῶν τῆς ἰδίας δόξης ἀπεικόνισμα, τοῦτ᾽ αἰ-- aX pov εἶναι ἐδίκασεν ἐνναίειν !0.","t":"[The Christian (Macarius) answers the objection on the incarnation of the Word (4.22).] If it seems to you far preferable that the Divine should be pleased to dwell in a statue rather than to have become flesh in Mary, because of the lowliness of the sufferings involved, hear the mystery of the doctrine more fully: that the all-ruling and creative Word, being self-sufficient, great, and wholly a stranger to passion, does not fear the things that among us are causes of shame. For in this he is impassible: that, born together with what suffers, he is not ashamed; and in this he is undefiled: that he does not admit being stained with wickedness. So the Word becomes flesh, not coming down into the disease or the lowliness of the flesh, but bringing the things of the flesh to his own incorruption. For as the sun, going down into wetness, does not receive the wetness nor is found muddy, but dries the wetness of the mud and makes it firm, its own ray not clouded at all, so God the Word, being an intelligible sun, having come down into flesh, draws up no disease from the flesh, nor is he himself overcome and caught in its passions, in the sickness of the rot of wickedness. On the contrary, raising it up from slippery things and drawing it up out of its misfortunes, he set it in the divine lot of blessedness, warming it as it ebbed badly away and holding it together as it was dissolved by sins, so that it became unassailable and impregnable and overcame the assaults of its weaknesses — so that the flesh both keeps its own nature and rejects the reproach of that nature, both preserves its bounds and casts down the disorder of those bounds. For this reason he carries out the achievements of the economy not in anything else but in flesh — and not in flesh in general, but in human flesh, and that a virgin's — to show that, as in the beginning he took flesh from virgin earth and made it a dwelling of mind, reasoning, and soul, so now he prepares a temple for himself from a virgin and maiden, needing no human hand or art. Which, then, is more honourable, dust or a virgin? Man or clay? I think man is better than clay and the virgin more honourable than dust. If, then, God is not ashamed to take dust from the earth, but moulds a material of clay and shapes man, how will he shrink from taking a man from man? Or how will he hesitate to wear flesh from a virgin? Will he not, without any lingering or delay, lay hold of the dough more honourable than earth and make from it, by an only-begotten birth, a God-bearing image, dwelling in which he shakes the world with the beauty of virtue and flashes on all with the grace of his gift? For if the one called Prometheus among you moulds man without any shame at all, and Zeus makes a woman whom Athena girded, and you praise the myth and exalt the deed, seeing no shame in it, reckoning no suffering, and not examining the question of the hidden parts — yet it is much more shameful (if it is truly shameful at all) to mould those parts and cover them with some coverings than to pass through them for the sake of the economy and a profitable purpose. For one who builds a house and is then ashamed to stay in it is his own accuser and inexorable judge, since in building he reckoned nothing worthy of shame, but after it was finished slandered the achievement of his own labours, judging his work of art unworthy to be lived in. So the Divine, which made man, would be seen to do wrong if it were ashamed to dwell in him. If it refused to take a part from him, it would have annulled the whole art of its own zeal and slandered its whole wisdom by setting it aside, because, having made man as the image of its own glory, it judged it shameful to dwell in him.","f":"Macarius Magnes, <i>Apocr.</i> 4.28 (Blondel, 216–218; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-28)."},"macarius-magnes-apocriticus/4.29":{"o":"ὅθεν Φοξηθῶμεν περὶ Θεοῦ τοιαύτην γνώμην ἀναδέξασθαι, φρίξωμεν σολυπραγμονεῖν τὸν νοῦν τοῦ πτοιήσαντος, καὶ σάρκα μὲν φΦορέσαι τοῦτον ὁμολογήσωμεν, κατοικεῖν δ᾽ ἐν ἀψύχοις καὶ ἀφώνοις ἀγάλμασι τοῦτον μὴ δικάσωμεν μηδὲ Θεοὺς καλέσωμεν τὰ στοιχεῖα τοῦ κόσμου, γῆν, ὕδωρ, müp, ἀέρα, xd» Θέωσιν ἀστέρες καὶ τρέχωσιν ἄπειρα, τούτους μὴ Θειάσωμεν ὅ. ὡς γὰρ τρέχοντας ἵππους οὐδεὶς ἐσ᾿εφαάνωσεν ἀλλὰ τὸν ἐλατῆρα τούτων καὶ ἡνίοχον, οὕτως οὐκ ἄστροις ἀλλὰ Θεῷ τὸ σέξας γνησίως τηρήσωμεν, τῷ τούτους ἐξάJavi: κἂν ἀγάλματα φανῇ καὶ δοκῇ διαλέγεσθαι, μηδὲ τούτοις τιμὴν «ἢ» ἀξίαν προπίωμεν, μηδ᾽ ἂν λέγῃ Μωσῆς «\"Θεοὺς οὐ κακολογήσεις,» μὴ «epi τούτων ἢ τούτους εἰρῆσθαι νομίσωμεν᾽ ἐκεῖνοι γὰρ Θεοὶ, πρὸς οὗς ὁ λόγος τοῦ Θεοῦ ἐγένετο, ὥσπερ ἐκεῖνοι θερμοὶ, οὗς τὸ τοῦρ ἐθέρμανε Θεοῦ δὲ λόγος οὔτε λίθοις ποτὲ οὔτε ξύλοις ἐνήχησεν οὐδὲ τοῖς ἀναισθήτοις αἴσθησιν ἐχοργγησεν ἄνθρωποι δὲ κενοφρονοῦντες χρυσὸν χωνεύσαντες καὶ χαλκὸν διαπλάσαντες χρησμοὺς ἐξ αὐτῶν ὡς θεῶν ἀπήτησαν, πηροὶ τὸ φρένημα καὶ τυφλοὶ τὴν ἔννοιαν, μηδ᾽ ἐκ τῆς ἀναισθησίας τῶν λιθίνων ξοάνων τὴν ψυχὴν δυσωπούμενοι καὶ κρίνοντες ἐκεῖνο καὶ καλῶς δοκιμάζοντες, ὡς οὐδὲ τιμῆς αἴσθησιν οὐδ᾽ αὖ σάλιν ὕδρεως λαμδάνει τὸ ἄψυχον, οὐ τὸν εὐλογοῦντα τιμᾷ οὐδὲ τὸν κακολογοῦντα τιμωρίαις ἀμύνεται. Μωσῆς οὖν οὐκ ἀναισθήτους λέγει xaxoλογεῖσθαι Seoss. Τί γὰρ τὸ ἀναίσθητον κακολογούμενον; “παρὰ τίνος ποτὲ λυπηθήσεται; τίς δ᾽ οὕτως ἐνεὸς καὶ φληναῷος καὶ μωρὸς, κακολογεῖν ἐκεῖνο τὸ μὴ δυνάμενον δι’ ὕλης νωθρότητα τῆς καχολογίας τὴν ὕδριν διακρῖναι; θεν οὐδὲ Θεοὶ οὐδ᾽ αἴσθησιν ἔχοντες προπηλακισθήσονται, οὐδ’ ἀμυνοῦνταί τινα, νεκροὶ τὴν φύσιν ὄντες καὶ τὸν λόγον ἀκίνητοι. Εἰ δ᾽ ὀνίματα Θεῶν ἔχουσι καὶ ἐπίκλησιν, οὐ λυμαίνονται τὸ Θεῖον, ὡς οὐδὲ κύνες ἀνθρώπων ἐνομασίᾳ τιμώμενοι “πολλοὶ γοῦν ἐξ εὐχερείας τὰ Sreia τοῖς βεξήλοις ἐπέθηκαν ὀνόματα, οὐδὲν ἐν τούτῳ τὸ tiov λυπήσαντες, τὴν δὲ σφῶν ἀφροσύνην μόνον ἐφανέρωσαν. El γάρ τις Θεὸς μὲν λέγεται καὶ Θεῖον οὐδὲν ἔχει, ὑθρίζει τὴν κλῆσιν καὶ διαβάλλει τοὔνομα, ἀπαραίτητον ἔγκλημα Φέρων καὶ ἀδιόρθωτον. Μὴ οὖν νομίσῃς ἐν τούτῳ τὸν παντοκράτορα Θεὸν ἀνιᾶσθαι καὶ δυσφορεῖν, el καὶ μέχρις ἑρπετῶν τινες τῶν ἀφρένων τὸ Θεῖον κατέσυραν ὄνομα᾽ αὐτοὶ γὰρ ἑαυτοὺς ἱκανῶς ἐζημίωσαν, τὴν πρώτην καὶ ἀνώλεθρον οὐσίαν καὶ ἀκήρατον ὕλαις ἀτίμοις ἐπάραντες ὄνομα. ἀποχρώντως σοι περὶ τῆς τερθρείας τῆς ἀξεξαίον τῶν Θεῶν λελέχθωσαν οἱ λέγοι.","t":"[The Christian (Macarius) answers the objection on “You shall not revile gods” (4.23).] So let us be afraid to take up such an opinion about God; let us shudder to meddle with the mind of the Maker. Let us confess that he wore flesh, but let us not judge that he dwells in lifeless and voiceless statues; nor let us call the elements of the world — earth, water, fire, and air — gods; and even if the stars run and race without end, let us not deify them. For as no one crowns the running horses, but their driver and charioteer, so let us keep our reverence genuinely not for the stars but for God, who drives them. And even if statues should appear and seem to speak, let us not offer them honour or dignity. And if Moses says, “You shall not revile gods,” let us not think that it was said about these or to them. For those are gods to whom the word of God came, as those are hot whom fire has warmed; but the word of God never sounded in stones or wood, nor supplied sense to things without sense. Empty-minded men, though, melting gold and moulding bronze, demanded oracles from them as from gods — maimed in mind and blind in thought, not even shamed in soul by the senselessness of stone images, nor judging and rightly testing that what is lifeless receives no sense of honour, nor again of insult, neither honours the one who blesses it nor avenges itself with punishments on the one who reviles it. So Moses does not speak of reviling senseless gods. For what is the senseless thing that is reviled? By whom will it ever be grieved? And who is so dumb and babbling and foolish as to revile what cannot, through the sluggishness of its matter, perceive the insult of reviling? So they are not gods; nor, having no sense, will they be outraged; nor will they take vengeance on anyone, being dead by nature and without the movement of reason. And if they have the names and title of gods, they do no harm to the Divine, just as dogs are not honoured by being given men's names. Many, indeed, through carelessness have given divine names to profane things, in no way grieving the Divine by this, but only revealing their own folly. For if anything is called god and has nothing divine, it insults the title and slanders the name, bearing a charge that cannot be excused or set right. Do not suppose, then, that God almighty is vexed and indignant at this, if some of the senseless have dragged the divine name down even to reptiles; they have sufficiently harmed themselves, attaching the name of the first, indestructible, and undefiled being to dishonoured materials. Let these words suffice for you on the claptrap of the unstable gods.","f":"Macarius Magnes, <i>Apocr.</i> 4.29 (Blondel, 218–219; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-29)."},"macarius-magnes-apocriticus/4.3":{"o":"Ἐκεῖνο δ᾽ αὖθις μνημονευτέον à Ματθαῖος εἶπε, καθάπερ ἐν μύλωνι κατακεκλιμένος « Καὶ κηρυχθήσεται» λέγων «τὸ Εὐαγγέλιον τῆς βασιλείας ἐν ὅλῳ τῷ κόσμῳ καὶ τότε ἡξει τὸ τέλος.» ἰδοὺ γὰρ πᾶσα τῆς οἰκουμέθης ῥύμη τοῦ Εὐαγγελίου τὴν πεῖραν ἔχει καὶ τέρμονες ὅλοι καὶ κόσμου πέρατα τὸ Εὐαγγέλιον ὅλον κατέχουσι, καὶ τέλος οὐδαμοῦ, οὐδ᾽ ἡξει ποτέ. Καὶ τοῦτο μὲν ἐν ππαραβύσήῳ λελέχθω τὸ ῥῆμα.","t":"[The philosopher's objection.] We must recall again what Matthew said, like a slave bent over at the mill: “And the gospel of the kingdom will be preached in the whole world, and then the end will come.” For look, every quarter of the inhabited world has experience of the Gospel, and all the bounds and ends of the world hold the whole Gospel; yet nowhere is there an end, nor will one ever come. Let this saying be spoken only in a corner.","f":"Macarius Magnes, <i>Apocr.</i> 4.3 (Blondel, 161–162; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-3)."},"macarius-magnes-apocriticus/4.30":{"o":"Λοιπὸν] ἐρωτῶ συγκροτῆσαι τὸν νοῦν εἰς τὴν ἀφήγησιν τὴν μέλλουσαν περὶ τῆς ἀνασήάσεως τῆς σαρκὸς ὧδε γίγνεσθαι. Kal μή μοι θορυξήσῃς ἢ τῶν ἐνταυθοῖ καθεζομένων μηδείς ἤδη γὰρ ἔγνωχά τινας οὐ μικρῶς ἀηδίζεσθαι σερὶ τῆς ἀναστάσεως φράζειν μέλλοντας ἡμᾶς. θεν ἐπειδὴ πολὺς ὁ λόγος καὶ πολλῆς δεῖται βασάνου, πολλὴν δεῖ καὶ τῶν τσαρόντων ὑπάρχειν τὴν εὔνοιαν 3. Τί γοῦν; ἐκ ποίας ὑμῖν εἰκόνος ἢ ποίας τυιθανότητος τὸν τῆς ἀνασήάσεως ὑμῖν λόγον ἀπαγγείλωμεν; Οφείλει γὰρ σὺν τῇ πειθοῖ καὶ ἀξιοπίστους εἰκόνας καὶ λίαν ἐπιφανεῖς ἔχειν τὸ λεγόμενον οὐ γὰρ ἡ φαντασία τῆς λέξεως τῶν ζητουμένων ἀποκαλύπίει τὴν φύσιν, ἀλλ᾽ ἡ τοῦ σράγματος ἀλήθεια σεμνύνειν τοῦ λόγου τὴν φύσιν ἐπίσταται ἐπεὶ συμβαίνει τὸ φαινόμενον ψεύδεσθαι τὸ ζητούμενον. Φανὲν γὰρ πολλάκις χρυσοῦν σκεῦος ἢ νόμισμα ὡραϊσμένον ἐν βαφῇ τὴν ὄψιν ἠπάτησε κεκρυμμένον ἔχον τῆς ὕλης τὸ ἄτιμον, καὶ Qaveís τις οὐ Φαῦλος ἐν μόνῳ τῷ σχήματι φΦαυλότητι τῶν ἔργων τὸ Φανὲν ἠκύρωσεν οὕτω λόγος Éa'lw ὅτε σεμνῶς ἐπαδόμενος ἔθελξε τὴν ἀκοὴν καὶ τῇ ψυχῇ μετέδωκε τῆς στωμυλίας λεληθότως τὴν βλάξην, οὐκ ἔχων ἀρετῆς στερρὸν τὸ ἀφηΔιὸ φευκτέον τὴν σοφιστ ικὴν σανταχόθεν δεινότητα καὶ τὴν εἰλικρινῆ γνῶσιν ἀθρητέον σὺν τῷ καλῷ. Πρῶτον οὖν ἐκεῖνο πρεπόντως σκοπήσωμεν, εἰ τὸ γενόμενον ἐξ ὄντος ἢ μὴ ὄντος γέγονε. Καὶ εἰ μὲν ἐξ ὄντος, τούτῳ γένεσιν πτροσάπτειν οὐκ εὔλογον εἰ δὲ καὶ τοροσαπτέον, διά τι δηλονότι εἰ δ᾽ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι πεποίηκε, τίς ὑπόστασιν τῷ μὴ ὑφεστῶτι πρώην ἐχαρίσατο; ὁ γὰρ τὸ μὴ ὃν εἰς οὐσίαν ἀναγαγὼν «πολλῷ μᾶλλον τὸ γενόμενον καὶ λυθὲν ἀνασώσει καὶ βελτίονος ἀξιώσει προσθήκης καὶ λήξεως τοῦτο γὰρ ἴδιον τῇ ἀγενήτῳ Φύσει μεταθάλλειν τῶν γενητῶν εἰς τὸ xpeirloy τὴν ὕπαρξιν καὶ τὰ ἐν χρόνῳ πονηήσαντα ἄγειν εἰς ἀνανέωσιν καὶ τὰ βαφέντα τῷ τῆς πονηρίας ἰῷ ἀποσμῆξαι τῇ χάριτι καὶ δευτέρας γενέσεως ὥσπερ καὶ ἀναπλάσεως ἀξιῶσαι τὰ καμόντα. Οὐ γὰρ αὖθις ὁ κόσμος βέλτιον σχῆμα λαξὼν καὶ ἀμφίασιν λύει τὴν ὑπόθεσιν, τοὐναντίον δ᾽ εὐφραίνει, xpeirlov τοῦ προλαβόντος κάλλος ἐνδυσάμενος μένεῖν γὰρ ἐν ταυτότητι τρέπει τῷ Θείῳ μόνῳ, τὴν δὲ κτίσιν λαμβάνειν ἀλλαγὴν καὶ ἀλλοίωσιν. Παιδαγωγεῖ οὖν ἡ παροῦσα ζωὴ καὶ καταστασις εἰς τὴν μέλλουσαν τῆς ἀφθαρσίας τσανήγυριν καὶ πσροκατασκευάζεται εἰς τὴν ἀνωφερῆ καταντῆσαι λαμπρότητα. Μήτρᾳ γὰρ ἐχούσῃ βρέφος; ὁ νῦν ἔοικε βίος, dQeyγεῖ τῆς ἀγνοίας λήθῃ καὶ ἀσαφείᾳ κατέχων τὴν σᾶσαν τῶν πραγμάτων ὑπόσίασιν, καὶ δεῖ τὸ àv ὡς ἐκ χορίου Ἶ τοῦ νῦν αἰῶνος ἐκδυθῆναι βλάστημα καὶ δευτέραν ἐν Φωτὶ τῆς ἀκηράτου μονῆς δέξασθαι διαγωγήν. Σὺ δὲ Θέλεις τὴν φθορὰν ὑπάρχειν ἀτέλεστον καὶ φύειν ῥυπαρῶς καὶ τελευτᾶν βδελυρῶς καὶ γεννᾶν καὶ γεννᾶσθαι καὶ τῇ λήθῃ καλύπτεσθαι, ἀξρύνεσθαι τὸ κακὸν καὶ τὴν συμφορὰν αὔξειν, ἐνδείᾳ τήκεσθαι καὶ πενίᾳ λεπτύνεσθαι, ἡμέρᾳ κακοπαθεῖν καὶ νυκτὶ κατευνάξεσθαι, ἐσθίειν ἐν ἡδονῇ, εἶτα σάλιν ἐν σικρότητι κόρῳ βαρεῖσθαι κἂν τῇ σπάνει δυσπετεῖν, δουλείαν dv ὁμοίῳ καὶ δεσποτείαν εἶναι, σλούσιον ἐσῆαναι καὶ πένητα κεῖσθαι, αἰπτειν τὸν γέροντα καὶ τὸν νέον ἐγείρεσθαι, θηλὰς ἀκμάζειν καὶ τὸ βρέφος θηλάζεσθαι, φροντίδι κακοῦσθαι καὶ τόνῳ νοσηλεύεσθαι, μισεῖν τὴν ἀγροικίαν καὶ τὴν πόλιν ἀσπάξεσθαι, Φεύγειν ἰσότητα καὶ διώκειν τὸ ἄνισον, τὴν φύσιν τῶν πραγμάτων ἐξ ἀνωμαλίας πολλῆς βασανίζεσθαι, ἐν χειμῶνι κατηφιᾶν κἂν τῷ Θέρει φλέγεσθαι, ἔαρος ἄνθεσιν ἐν ὥρᾳ λαμπρύνεσθαι καὶ μετοπωριvois ἀκροδρύοις ἐκτρέφεσθαι, γῆν ἐξορύττειν καὶ τὴν βῶλον ἐργάζεσθαι, πρέμνων ἀκρέμονας καὶ φυτῶν ἀποκνίζεσθαι, ὥραν ἐξ ὥρας λαμβάνειν ἀλλοίωσιν, ὁμοίους ἐξ ὁμοίων λαμβάνειν ἀπόφασιν, τυραννικῶς τοῖς γένεσιν ἐμφωλεύειν ὠμότητα, κενοδοξίας ἐν κόσμῳ Spóvous ἐναποκεῖσθαι, ἀνατολὴν σῆασιάξειν καὶ τὴν δύσιν ταράττεσθαι, ἄρκτον Φιλονεικεῖν καὶ μεσημέρίαν ἐρίζειν, χέρσον ὁμοῦ καὶ θάλασσαν τῇ περιστασει κραδαίνεσθαι, τὸ χεῖρον ἐπιτάττειν καὶ τὸ χρεϊτῆον κελεύεσθαι, συκοφαντίαν ἰσχύειν καὶ τὰ avxoQavτούμενα τῶν σραγμάτων ἐκτρύχεσθαι, τραγῳδεῖσθαι τὴν ζωὴν καὶ τὸν βίον κωμάξεσθαι, ἁπαξαπλῶς τὴν Φθορὰν ἐνδυσαμένην σειραῖς τὴν οἰκουμένην βιαίαις ἐλεεινῷ ταύτην ἐξαναλίσκειν τῷ σχήματι, καὶ λιμὸν Ὡγύγιον ἐφ’ éxdolns ἀπλησήως ἃ τὸ σοᾶν ἐπινέμεσθαι, καὶ μὴ κἂν ὀψέ σοτε τὸ σ)υγητὸν τούτων παρελθεῖν καταπέτασμα καὶ τὸν κατηφῆ διαλυθῆναι πέπλον, μὴ τὴν ψυχὴν ἀπανθρώπου «ons ἀπολυθῆναι, μὴ σιγῆσαι Srpiivov καὶ λωφῆσαι τὸ πένθος, μὴ τὴν ἐπιπολάζουσαν σβεσθῆναι κάχωσιν καὶ τὰς ἐπαλλήλους ἀρ-- ρωστίας κοπάσαι, μὴ τῶν κοσμοκρατόρων νεκρωθῆναι τὴν βίαν καὶ τῶν δυ-- ναστευόντων σαρακοπῆναι τὸ θράσος, μὴ τῶν στεναζόντων κουφισθῆναι τὸν πόνον καὶ τῶν Θρηνούντων παρακληθῆναι τὸ δάκρυον, μὴ τῶν ἀσκητῶν ἐχλάμψαι τὰς ἀρετὰς καὶ τῶν ὑπερηφάνων σβεσθῆναι τὸ φρύαγμα, μὴ τῶν ἀδίκων κολασθῆναι τὰ ἔργα καὶ τῶν δικαίων ὀφθῆναι τὸ κατόρθωμα, μὴ τῆς γοητείας κριθῆναι τὴν σπουδὴν καὶ τῶν ἀπλαστων τιμηθῆναι τὸ ἄδολον, μὴ τὸν λογικὸν, ὡς ἔνι, δοξασθῆναι καὶ τὴν ἀλογίαν δεόντως ἐκριφῆναι, μὴ τοὺς εὐσεθῶς καμόντας σήεφθῆναι καὶ τοὺς ἀσεδῶς ζησαντας αἰσχυνθῆναι, μὴ τοὺς ταλαιπωρήσαντας δι᾽ ἀρετὴν ἐπαρθῆναι καὶ τοὺς dv ἀσελγείᾳ ταπεινωθῆναι τρυφήσαντας, μὴ σηγὰς ἐμφυλίων αἱμάτων καθαρθῆναι μηδὲ κρήνας καὶ τοταμοὺς ἐκκρῖναι τὴν θόλωσιν, μὴ χειμῶνα λῆξαι καὶ Φρυκτωρίαν τποραῦναι, μὴ καθαρὸν κρατῆρα Φανῆναι τὸν ἀέρα μηδ᾽ οὐρανὸν τῶν ζόφων ῥῖψαι τὴν “αχύτητα, μὴ τῶν μιασμάτων ἀπαλλαγῆναι τὴν γῆν μηδ᾽ ἐκ τῆς ναυτιλίας ἡσυχάσαι τὴν θΘάλασσαν, μὴ τροχοῦ δίκην σήτραφῆναι τὸν χόσμον καὶ σῶσαι τὴν οὐσίαν καὶ τὸ σχῆμα μεταθαλεῖν, μὴ τὸ ará» ἐν τῷ aavrl δίχα τῶν ὑπερκοσμίων λαθεῖν ἀνανέωσιν καὶ ζωῆς εἰλικρινῆ δέξασθαι τὴν καινότητα, μὴ τῆς ἀπάτης ἐλεγχθῆναι τὸ σόφισμα καὶ τῆς συνέσεως ζωπυρῆσαι τὸ παίδευμα, μὴ τὸ βλοσυρὸν πεσεῖν ἐπισχύνιον καὶ τῆς σεμνότητος ἀναγνωσθῆναι σίμὴ τῆς ἀλαζονείας σκυθρωπάσαι τὴν ὀφρὺν καὶ τῆς ἐγκρατείας αὐγασθῆναι τὸ πρόσωπον, μὴ δίαιταν ἀφανῆ γενέσθαι τὴν πρόσκαιρον καὶ ζωὴν ἀκατάλυτον λαβεῖν τὰ νῦν ἐκτρυχόμενα, μὴ φροντίδος ἀνηνύτου καὶ μώμου καὶ ὕδρεως ἀπαλλαγῆναι τὸν λογισμὸν μηδὲ συντριξῆναι τῆς μερίμνης τὸν ὄχλον, μὴ τὴν ἀκοσμίαν τὸν κόσμον ἐκδύσασθαι μηδὲ τὴν ἀπρέπειαν ἀπορρίψαι τὴν ἐνταυθοῖ, ἔχειν δὲ εἰς ἀΐδιον τὸ λυπηρὸν ἔνδυμα καὶ ταῖς συμφοραῖς δαπανᾶσθαι συχνότερον. H γὰρ δοκοῦσα καθολικῶς φθορὰ κατεπάγεσθαι τῷ κόσμῳ καὶ ἀπώλεια ἀφθαρσίας dol)» ἀρχὴ καὶ σωτηρίας ἀφορμή δεύτερον γὰρ ζωῆς εὐτυχήσει καλλώπισμα, ἐπὰν ἡ λογικὴ Φύσις δεύτερον ἐν dvaaldae: λήψεται γενέσεως λόγον ἀκατάλυτον. Τοῦ γὰρ ἀνθρώπου χάριν τὸ «àv μεταδάλλεται, ἐπεὶ καὶ χάριν αὐτοῦ κατὰ τὴν ἀρχὴν ἠξιώθη γενέσεως ἄνθρωπος γὰρ dv ἑαυτὸν, οὐ δὲ ἄλλον γέγονεν οὐρανὸς δὲ καὶ γῆ καὶ τὰ τούτων ἴδια δημιουργεῖται δι᾽ ἄνθρωπον καὶ δεῖ, τούτου λαμβάνοντος ἀλλαγὴν καὶ μεταξολὴν, συναλλαγῆναι τὸ “σἂν καὶ συναποσμήξασθαι. Ὡς γὰρ τεχνίτης οἶκον ἐν ἀρχῇ τεκτηνάμενος, εἶτ᾽ ἐν χρόνῳ καμόντα καὶ τῇ alas: λυθέντα αὖθις ἀνιστᾷ καὶ κρείττονος ἀξιοῖ δημιουργίας καὶ χάριτος, μὴ πολυπραγμονῶν ποῖος ἐν ἀρχῇ τρῶτος ἢ δεύτερος ἢ τρίτος ἐν τῇ οἰκοδομῇ λίθος ἐναπέκειτο, ἀλλὰ τοὺς ἐσχάτους ἐν πρώτοις καὶ τοὺς πρώτους ἐν ἐσχάτοις καὶ τοὺς μέσους σποράδην ἐνταττων οἰκοδομεῖ, λυπῶν οὐδὲν ἐν τούτῳ τὸ σχῆμα τοῦ τεχνήματος οὐδὲ τὴν σύνθεσιν τῆς τέχνης ποιῶν διαδάλλεσθαι, κόσμον δὲ πρέποντα τῷ οἴκῳ περιθαλὼν καὶ τῆς ἐπιφανείας καλλωπίσας τὸ εἶδος ὑπερδάλλοντα λαμθανει τῆς τέχνης τὸν ἔπαινον τὸν αὐτὸν δὴ τρόπον τεχνίτης οἴκου λογικοῦ γενόμενος ὁ Θεὸς καὶ ποιήσας ἄνθρωπον ἐν ἀρχῇ καὶ δειμάμενος θείας δυνάμεως σεμνὸν οἰκητήριον, ἐκ πολλῶν ὁμοουσίων γενῶν οἷα λίθων συγκείμενον, πσολλοῖς αἰῶσι καὶ χρόvois ποιηθέντα καὶ σολλοῖς ἁμαρτιῶν συμπεσόντα τοῖς σάθεσι καὶ τέλος ἄρδην λυθέντα καὶ ἀπολόμενον αὖθις ἀναστησει, καὶ συνάξει τὴν φύσιν ἐπιστἡήμῃ λεπτῇ καὶ δυναστείᾳ σοφῇ καὶ τὰ ἐσκορπισμένα συλλέξει, μηδὲν τῶν ππεσόντῶν ἀπολέσθαι συγχωρῶν, κἂν τοὺς πρώτους ἐν ἐσχάτῳ καταταξῃ τῷ σχηματι, κἂν τοὺς τελευταίους εἰς τὴν τρώτην ἀξίαν ἀναγάγῃ, οὐδὲν λυπήσει τὸ πρᾶγμα, ἁρμόζουσαν ἑκάσῆῳ τῆς ἀναστασεως διδοὺς τὴν ἀφήγησιν. Κἂν γοῦν Πρίαμος, ὡς λέγεις, ἢ Νέσήωρ xpà χιλίων ἐτῶν τετελεύτηκε, κἂν ἕτερος πρὸ τριῶν τῆς ἀνασήάσεως ἡμερῶν τελευτήσειεν, οὐδ᾽ ὁπότερος αὐτῶν λύπην ἄμετρον ἢ χαρὰν ἄπλετον ἀναστὰς λήψεται, ἀλλ᾽ ἐξ οἰκείων ἕκαalos ἔργων κομιεῖται τὰ ἐπίχειρα, οὐ τὸν τῆς ἀναστάσεως λόγον, οὐδ᾽ αὖ τὴν ταχύτητα οὐδ᾽ αὖ τὴν ξραδύτητα ἣ ψέγων ἢ ἐπαινῶν, ἀλλὰ τὴν αὐτοῦ πολιτείαν ἢ ὑμνῶν ἢ μεμφόμενος. Καὶ γὰρ περίοδος ἐτῶν χαρὰ Θεῷ χιλίων» ὡς ἡμέρα μία βραχυτάτη λελόγισται, καὶ αὖθις τὸ βραχὺ, ἣν αὐτῷ δοκῇ, μυρίων αἰώνων ὑπάρχει πσαράτασις dole μιχρολόγων ταῦθ᾽ ὑπάρχει τὰ ῥήματα, Qaσκόντων᾽ «εἰ τὸν eph τριῶν ἡμερῶν τελευτήσαντα ὁμοίως ἀναστήησει τῷ πρὸ χιλίων ἐτῶν, ἀδικεῖ τὰ μέγιστα.» Καὶ γὰρ οἱ πρὸ χιλίων ἣ δισχιλίων ἐτῶν τὴν ζωὴν δεξάμενοι σεντακοσίοις ἣ καὶ περαιτέρω ἔτεσι τῷ βίῳ κατετρύφησαν, καὶ ὁ πρὸ τριῶν ἡμερῶν, τριάχοντα οὐδ᾽ ὅλοις, καὶ τοῦτο ταλαιπωρῶν, ἀποζησας ἔτεσι τὸν βίον κατέστρεψεν ὡσῆ᾽ οὐ μεγάλα εἰ σοαραμυθίας ἕνεκεν, παραυτὰ θανὼν, εἶδε τὴν ἀνάστασιν᾽ σταθμῷ γὰρ, οἶμαι, τὸ Θεῖον καὶ μέτρῳ καὶ κανόνι τὴν éxdolou ζωὴν δεόντως ἐσήαθμησε, καὶ τοὺς μὲν ἐδικαίωσεν ἑπτακόσια ζῆν ἔτη καὶ τελευτήσαντας σάλιν καθεύδειν ἔτη πολλὰ, ἄπλετα σωμάτων μεγέθη διαναπαύων ἔτη, τοὺς δὲ πεντήκοντα, ππολλαῖς ταλαιπωρίαις, καὶ wapavrà τούτοις διδοὺς τὴν ἀνασῆασιν, ὥσπερ τάχιον αὐτοὺς ἐκ τῆς δυσχερείας exapapuÜna Juevos \". Διὸ τὴν τοιαύτην πενιχρὰν καὶ στωχὴν ὑπάρχουσαν ἔννοιαν ὀφείλεις ἀποGaAeiv καὶ μὴ νομίζειν ἀδικεῖσθαι τοὺ; τστάλαι θανόντας καὶ βράδιον ἀνασταντας, μηδὲ μὴν ἐκεῖνο ψάλλειν τὸ σαιδιῶδες ἐν τῷ λέγειν «Πῶς δυνατὸν ναυαγήσαντά τινα καὶ ὑπὸ ἰχθύων βρωθέντα, εἶτα τῶν ἰχθύων ὑπὸ ἀνθρώπων βρωθέντων, εἶτα τῶν ἀνθρώπων σφαγέντων καὶ βρωθέντων ὑπὸ κυνῶν καὶ τέλος τῶν κυνῶν ἀναλωθέντων ὑπὸ γυπῶν, αὖθις ἀναβιῶναι καὶ τὴν ἀνάστασιν λαθεῖν, ὑπὸ τοσούτων ἀναλωθέντα ζώων; » Ταῦτα γὰρ οὐ νηφόντων οὐδὲ τῶν ἐγρηγορότων ὑπάρχει τὰ ῥήματα, ἀλλὰ τῶν ἐν μέθῃ κοιμωμένων καὶ ζωγραΦόύντων ὀνείρους, el μηδὲ κατὰ τὸ σῦρ ὁ τοῦ πυρὸς ποιητὴς ἰσχύσειεν ἐνεργεῖν, ποιῶν τὴν dv»dolaciw: «Up μὲν yàp ἔστιν ὅτε ἄργυρον ἐν γῇ καὶ χρυσὸν ἀποκείμενον, μόλυθδον καὶ κασσίτερον ὃ, χαλκὸν καὶ σίδηρον ὡς εἰπεῖν που κρυπτόμενον, πυρῶσαν τὴν γῆν καὶ χωνεῦσαν τὴν ὕλην, ἰδίως ἐξάγει τὸν χρυσὸν καὶ τὸν ἄργυρον, ἰδίως ἐξάγει τὸν χαλκὸν, ἰδίως τὸν μόλυθδον, κασσίτερον αὖθις καὶ σάλιν τὸν σίδηρον, μηδὲν ἀπολέσθαι συγχωῤοῦν τῆς οὐσίας, εἰ μή ππού τι γεῶδες ἐν αὐτοῖς τὸ φθαρῆναι δυνάμενον. ἘΠ γε οὖν τοσοῦτον σθένει τοῦ «rupis ἡ δύναμις καὶ τοσαύτην δραστήριον ἔχει τὴν ἐνέρyeux». ὥστ᾽ ἐξαγαγεῖν ἐξ ὕλης ὕλην καθαρὰν καὶ σώζειν ἑκάσήῳ τὴν οὐσίαν ἀλύμαντον, κἂν εἰς μυρίας ὁ χρυσὸς ἐμπέσῃ τὰς χαράδρας, κἂν εἰς ἄπειρα ψηγματα λυθεὶς καὶ κατασπαρεὶς ἐν βορξόρῳ, ἐν σηλοῖς, ἐν χώμασιν, ἐν κοπρίαις, σᾶσι τὸ αῦῦρ ἐπιδληθὲν σώαν τῶν ἀπολομένων ἐκθάλλει τὴν ὕπαρξιν, τί φῶμεν περὶ τοῦ τὴν φύσιν τοῦ πυρὸς ὑποστησαντος; ἀρ’ οὐδ᾽ ἐφαμίλλως αὐτῷ τὸν μυρίαις ἄνθρωπον ὕλαις ἐναποκείμενον κειμήλιον λογικὸν καὶ χρυσοῦ τιμαλφέστερον ἰσχύσειεν ἀλλάξαι καὶ ππαρασήῆσαι σώους τοὺς ἐν γῇ, τοὺς ἐν θαλάσσῃ, τοὺς ἐν ποταμοῖς ἢ λίμναις ἀπολομένους, τοὺς ὑπὸ Θθηρίων βρωθέντας ἢ ὀρνέων, τοὺς εἰς κόνιν λεπτὴν λυθέντας καὶ ἄπειρον, ἀλλ᾽ dópaνέσίερος τοῦ πυρὸς εὑρεθήσεται καὶ τοῖς συλλογισμοῖς οἷς ἔφης ἀδυνατῶν ὀφθήσεται; Τὴν γὰρ φαντασίαν ἣν ἐφανταάσθης ἐκείνην τὴν ἄτοπον, περὶ τοῦ μὴ δύνασθαι Θεὸν τὰ πάντα ποιεῖν, ἐκ λογισμῶν οἰόμενος αὐτὴν ξέειν πιθανῶς, καθάπερ ἔρεισμα δίχα κρηπῖδος, οὐχ ἔσήηκε. Πόθεν γοῦν σοι τὸ σάντα δύνασθαι τὸν Θεὸν σαφηνίσωμεν 10; ἀπ’ αὐτῆς τῆς Seas οὐσίας ἢ ἀπὸ τοῦ τὩρέποντος; ἢ τοῦ πρώτου καὶ δευτέρου τὸν λόγον βασανίσαντες, ἀπ’ αὐτῆς, εἰ βούλει, τῆς ἀχράντου φύσεως πρῶτόν σοι τοῦ ζητουμένου τὸν νοῦν ἀπαγγείλωμεν; ὡς εἰ τὸ γενόμενον δυνάμενος ὁ Θεὸς ποιῆσαι ἵνα μὴ ἐγένετο, ἀνάγκη τὸ γενητὸν ἀνελθεῖν εἰς ἀγένητον εἰ δὲ τοῦτο δῶμεν, δύο ἀγενήτων ἐπακολουθεῖ λόγος μᾶλλον δ᾽ οὐδὲν γενητὸν, ἀλλὰ τὸ «àv ἀγένητον πολὺς δ᾽ ὁ μῦθος ἕψεται τῇ διανοίᾳ ταύτῃ οὕτω yàp γενητὸν ἔσται καὶ τὸ ἀγένητον ἐλθόντος δὲ τοῦ ἀγενήτον εἰς τὸν τοῦ γενητοῦ λόγον, αὖθις τοῦ γενητοῦ λόγος οὐχ ὑφίσήαται τίς γὰρ Éalas τοῦ γενητοῦ, μὴ ὄντος τοῦ ἀγενήτου, ποιητής; ὅμοιον δ᾽’ ἐκείνῳ τοῦτ᾽ do) τὸ ἐρώτημα, εἰ δύναται Θεὸς, ἀγένητος ὧν, ἑαυτὸν πσοιῆσαι γενητόν᾽ λεγόντων δέ τινων ὡς ἀμήχανον τὸ ἀγένητον γενέσθαι γενητὸν, ἀδύνατος. Ὡς δὲ δίκαιος, δικάσει τῶν καταπονουμένων «ποιῶν τὴν ἐκδίκησιν εἰ γὰρ μὴ τοῦτο “ποιήσειεν, ἀκριβῶς εὐήθεια τὸ δυνατὸν καὶ μωρία φανήσεται, ποιεῖν μὲν σάντα καὶ διατορεύειν νόμῳ δημιουργίας, καταπτύσαι δὲ τούτων, καὶ μηδὲ τιμῆσαι τὰ τὴν ἀρετὴν ἐν βίῳ ἀσπασάμενα, μήτε κρῖναι τὰ τὴν xaxíay «ἐν» τῷ ζῆν τιμήσαντα᾽ ἀλλὰ ληθῃ καὶ τὸ καλὸν ὁμοῦ καὶ τὸ ἐναντίον ἐᾶσαι βαπτισθῆναι, καὶ μήτε τὴν ἀρετὴν ὡς ἀρετὴν σήέψαι μήτε τὴν κακίαν γυμνῶσαι, μὴ τὴν ἄσκησιν λαβεῖν τοῦ κάμνοντος καὶ τοῦ ἀκολαστου τὴν χλιδὴν ἀπελέγξαι, μὴ τὸν καχοπαθήσαντα χαροποιῆσαι σένητα μηδὲ τὸν τρυφήσαντα δειγματίσαι σλούσιον, μὴ τῶν θρυπτ)ομένων κρῖναι τὴν μαλακότητα μηδὲ τῶν αὐχμηρῶν σεμνῦναι τὸ πολίτευμα, ἀλλ᾽ ἁπαξαπλῶς ὡς οὐ γενομένην τὴν ἀνθρωπείαν φύσιν σιγῇ σαλευθεῖσαν, μηδὲ τὴν κακίαν μηδὲ τὴν ἀρετὴν αὐτῆς ἐν ἐξετάσει λαβεῖν. Οὐχ ἁρμόζει τῇ Θείᾳ προνοίᾳ τοῦτο τὸ δόγμα, οὐκ ἀδελφὸν τῇ ἀκηράτῳ Φύσει τοῦτο τυγχάνει τὸ βούλημα, ἀλλότριον δὲ exdumav καὶ ξένον καὶ ὀθνεῖον καὶ τῆς ἀχράντου περιωπῆς ἐξωρισμένον “μακρὰν τὸ τῶν olκείων οὕτως ἀμελεῖν ποιημάτων, τὸ περιορᾶν τῆς δημιουργίας τὸν λόγον ἀπολλύμενον, τὸ χαίρειν ἀνθρώπων ἀπελθόντων εἰς ἄδηλον. Διὸ σαντα μὲν ἀναστησει καὶ τούτοις δευτέραν ἀποδώσει τὴν ὕπαρξιν κρινεῖ δὲ τὸν κόσμον ἐφ᾽ οἷς ἐπλημμέλησε, Φείσεται δὲ τῶν αὐτῷ πιστευσάντων εἰλικρινῶς, κολάσει δὲ τοὺς αὐτὸν λαθεῖν μὴ Θεληήσαντας μηδὲ τῆς ἐπιφανείας σέψαντας τὸ μυσήηριον. ὡς γὰρ ὅσοι τῶν πώλων ἐν γράμματι βασιλικῷ καὶ τύπῳ σεσημείωνται ὃ, οὗτοι βασιλικῆς αὐλῆς καὶ φάτνης ἀξιοῦνται, κἂν οὐτιδανοὶ τὸ σῶμα καὶ τὴν ἀλκὴν ἀδρανεῖς καὶ bxvnpol τὸν δρόμον, κἂν ἕξιν οὐκ ἀνάλογοι, διὰ τὸν χαρακτῆρα τίμιοι καὶ ἐπιφανεῖς ὅσοι δὲ βασιλικὸν οὐκ ἔχουσι σήμαντρον, κἂν εἶεν εὐκίνητοι, κἂν ὀξεῖς, κἂν ἀκίχητοι, κἂν ἐκ πατέρων εἶεν τροχαλοὶ, κἂν ἐπίσημοι, ἔξω βασιλικῶν αὐλῶν ἀπελαύνονται (καὶ οὐ μῦθος τὸ σλάσμα οὐδ᾽ εὑρησιλόγου τινὸς τὸ διήγημα, ἀλλ᾽ lofloρία ταῦτα καὶ πραγμάτων ἐναργῶν ἀφήγησις ἀληθής)\" τὸν αὐτὸν τοίνυν τρόπον ὅσοι τῷ σωτηρίῳ σημείῳ ἐσφραγίσθησαν, ὅσοι τπαντοκρατορικὸν ὄνομα ἐν τῷ τῆς ψυχῆς ἐχάραξαν πίνακι, ὅσοι τῶν οἰκείων ἁμαρτημάτων ἐπικραΤεα lépay τὴν sls Θεὸν ὁμολογίαν ἔκριναν, οὗτοι τὸν κίνδυνον τῆς μελλούσης διόδρασαν κρίσεως, οὗτοι τὴν λεγομένην ἀδλαβῶς διέπλευσαν Χαρυέδιν; ὀφθαλμῷ τἰστεως τὸ κοινὸν τῆς σωτηρίας σέλας ἀτενίσαντες καὶ τοῦ ἐπιδημησαντος τὴν ἄφθονον λύτρωσιν. ὡς γὰρ ὁ Spaxa «ov καὶ πυκνὸν καὶ ἀλυσιδωτὸν ἐνδυσάμενος ἄτρωτος ἐν σολέμῳ κἀν τῇ περιστάσει τῶν δεινῶν ἀνάλωτος, οὕτως ὁ τὴν ὁμολογίαν τοῦ xpeí11ovos ἐνδυσάμενος τὴν ἀπειλὴν τῆς καθολικῆς οὐ δέδοικε κρίσεως. ὥσπερ γὰρ τὸ αὖρ οὐ φλέγει τὴν λεγομένην ἀμίαντον οὐδὲ τὸ φάσγανον καίει, λαμπρύνει δὲ καὶ πυυροῖ, οὕτω τοὺς ἀμιάντῳ βαφέντας ὀνόματι οὐ πῦρ, οὐ κρίσις ποτὲ διαθήσεται, ἀλλὰ τὴν ἐπ’ αὐτοῖς ὀνομασίαν φεύξεται. ὡς γὰρ τὸν ὄψιν ἔχοντα τὴν δυναμένην ὁρᾶν ἠνεῳγμένην ἥλιος φωτίζει καταχόρως, κεχλεισμένην δὲ ταύτην τῷ σκότῳ παραδίδωσιν, οὐδὲν αὐτὸς ἀδικῶν καὶ λυπῶν τὴν ὅρασιν, ἀλλ᾽ ὁ τὴν ὅρασιν ἔχων ἑαυτὸν ἐξημίωσεν, οὐδὲν éx τῆς ἡλιακῆς ἀκτῖνος ἀδικηθεὶς, ἀλλ᾽ ἐξ ὧν ἐδύνατο φωτὸς ὀφθῆναι συνεργὸς, ἐκ τούτων σκότον ἑαυτῷ κατεσκεύασε, χρίσιν Φωτὸς ἐν τῷ βλέπειν λαμξάνων τὸν ἥλιον, καὶ σκότου κρίσιν ἔχων ἐν τῷ μὴ βλέπειν τὸν ἥλιον, δικασ)ὴς ἄμφω πραγμάτων αὐτὸς ἑαυτῷ γενόμενος καὶ κριτής οὕτω τις Θεῷ τοιιστεύων καὶ τούτῳ προσκείμενος, Qul νοερῷ τυγχάνοντι καὶ Sreíp, κοινωνὸς ἐν ᾧ σιστεύει εὑρίσκεται τοῦ Θεοῦ, σκότον ἀγνοίας καὶ ἀμαθίας φυγὼν, καὶ λαμπηδόνι δογμάτων οὐρανίων τρεφόμενος, αὐτὸς ἑαυτῷ διὰ τοῦ βλέπειν τὸ Θεῖον τὴν σωτηρίαν τρομνώμενος, αὐτὸς ἔχων ἱκανὸν καὶ σολὺ Φυλαχτήριον ἐν τῷ τοιστεύειν τὸ σωτήριον φάρμακον. ὁ δ᾽ ἐκουσίᾳ τυφλότητος ἀπιστίᾳ σηρούμενος, καὶ τὸ κοινὸν τῆς αἴγλης Φῶς ἀποσήρεφόμενος ἐν τῷ σκότει νήχεται ὡς ἐν βυθῷ κνώδαλον, ἀρετῆς ἔχων ἀτελῆ κατορθώματα, κἂν σωφρονῇ δίχα Φωτὸς, οὐκ ἔχει τὸν ἔπαινον κἂν κοινωνῇ τοῖς πέλας, οὐ λαμβάνει σεμνό- 3: τητα᾽ κἂν δικαιοπραγῇ κριτὴν τοῦ πράγματος τὸ Φῶς μὴ κτησάμενος, ἐπίAnna κάμνει, μὴ φυγὼν τὴν διαθολήν κἂν φυσικῷ δικαίῳ τὴν ψυχὴν ἐκπεπαίδευται μισῶν ἁρπαγὴν καὶ κλοπῆς ἀπεχόμενος, γάμων ἀλλοτρίων οὐ νοθεύων νόμιμα, οὐ προπηλακίζων, οὐχ ὑδρίξων τὸν γείτονα, ὑπερμαχῶν πατρίδος, ὑπὲρ γένους καχοπαθῶν, παντοῖα τῶν ἔργων ἁδρυνόμενος κάλλη, ἀκαθοσίωτός dci καὶ φροῦδα πάντα ποιεῖ, τὴν ἀνώλεθρον δεσποτείαν τῶν ὑπ᾽ αὐτοῦ πραττομένων χριτὴν οὐ δεχόμενος. ὥσπερ γὰρ δίχα Φωτὸς τοῦ καλοῦ τὸ κάλλος οὐκ ἔχει τὸν ἔπαινον, καὶ δίχα τοῦ μέτρου τῶν μετρουμένων ὁ λόγος οὐ λαμβάνει τὸ τλήρωμα, οὕτω καὶ πρᾶξις ἀγαθὴ καὶ στᾶσα τῶν ἔργων ἀρετὴ καὶ διάθεσις, oU δεχομένη δοκιμασὴν τοῦ σ᾿αντεφόρου βλέμματος τὸν ἀκοίμητον ὀφθαλμὸν, μαργαρίτης ὑπάρχει vnd κεκαλυμμένος, οὗ τὸ κάλλος οὐκ ἐν φωτὶ, ἀλλ᾽ ἐν Φορυτῷ κέκρυπίαι. Τίς γὰρ, εἰπέ μοι, τὴν σωφροσύνην στέψει τοῦ σώφρονος; τίς τὸν στρατιώτην μετὰ τὴν ἀριστείαν ὀψωνίοις τιμήσει; τίς τὸν ἀγωνιστὴν ἀξιώσει βραβείων; οὐκ αὐτὸς κατ᾽ αὐτὸν ὁ δρόμος ἐπίληπτος; οὐχὶ δίχα στρατηγοῦ τοῦ στρατευσαμένου φροῦδον τὸ κατόρθωμα; οὐκ ἄνεν τοῦ στέφοντος οἰκτρὸν τοῦ σώφρονός ἐσῆι τὸ ἀγώνισμα; ox ἄνευ τοῦ βασιλέως τῶν ὑπηκόων ὁ Φόρος ἀνόνητος; Οὕτω δικαιοσύνης παντοίας κατόρθωμα, εἰς ὄνομα καὶ τιμὴν τοῦ κτίσαντος μὴ γινόμενον, γυμνὸν ὑπάρχει τοῦ τέλους τῶν ἀγαθῶν τοὐναντίον δέ τις τῶν πραττομένων σιστεύων εἶναι καὶ τῶν δρωμένων ἔφορον καὶ δικαστὴν ἱκανὸν, κἂν ἐναγὴς ὑπάρχῃ κἂν ἐπιτηδευμάτων ἀσέμνων διάκονος, κἂν ἐδδελυγ[μένων] ἔργων καθέστηκε ζηλωτὴς, ὑπ’ ὄψιν τοῦ κτίσαντος τῶν οἰκείων ἔργων ἄγων τὴν ἐξέτασιν, ὡς ὁ χάμνων γυμνώσας ἰατρῷ φΦιλανθρώπῳ τὰ σαθη τοῦ σώματος, ἐλευθεροῦται πάσης ἀλγηδόνος καὶ ταραχῆς καὶ μυρίους ἐκθάλλει σ΄λημμελημάτων τοὺς μώλωπας᾽ ἱκανὸς γὰρ ὁ Σωτὴρ τοῦ μὲν av.....","t":"[The Christian (Macarius) answers the objection on the resurrection of the flesh (4.24); the end of the work is lost.] Next, I ask you to brace your mind for the account that follows, of how the resurrection of the flesh comes about. And do not raise a din against me, neither you nor any of those sitting here; for I already know that some are not a little disgusted that we are about to speak of the resurrection. Since, then, the subject is great and needs much testing, there must also be much goodwill from those present. What then? From what image, or from what persuasive argument, shall we declare to you the account of the resurrection? For what is said ought to have, along with persuasion, trustworthy and very notable images; it is not the fancy of the wording that reveals the nature of what is sought, but the truth of the thing that knows how to dignify the nature of the account, since the appearance sometimes belies what is sought. For often a vessel that looked golden, or a coin beautified with a wash, has deceived the eye, having the cheapness of its material hidden; and someone who appeared not base in outward form alone has annulled that appearance by the baseness of his deeds. So too a word, solemnly chanted, has sometimes charmed the hearing and secretly imparted to the soul the harm of its prattle, not having the firm … of virtue. So we must flee sophistic cleverness on every side and look for pure knowledge together with the good. First, then, let us fittingly consider whether what has come into being came from what is or from what is not. If from what is, it is not reasonable to attach coming into being to it; and if it must be attached, clearly it is for some reason. But if he made it from not being into being, who granted existence to what did not exist before? For he who brought what was not into being will much more preserve again what has come into being and been dissolved, and deem it worthy of a better addition and lot. For this is proper to the unoriginate nature: to change the existence of things that have come into being for the better, to bring to renewal what has laboured in time, to scour away by grace what has been dyed with the poison of wickedness, and to deem what has grown weary worthy of a second birth, as it were, and a remoulding. For the world, receiving again a better form and clothing, does not dissolve its being; on the contrary, it rejoices, having put on a beauty better than the former. For to remain the same befits the Divine alone; creation must undergo change and alteration. The present life and condition, then, is a tutor leading us to the coming festival of incorruption, and prepares us beforehand to arrive at the brightness above. For the present life is like a womb holding a babe, holding the whole being of things in the lightless forgetfulness and obscurity of ignorance; and the whole growth must put off the present age as from a membrane and receive a second way of life in the light of the undefiled abode. But you want corruption to be without end: to grow filthily and to die loathsomely, to beget and be begotten and be covered by forgetfulness; evil to grow insolent and misfortune to increase; to waste away in want and grow thin with poverty; to suffer by day and be put to bed at night; to eat in pleasure and then again in bitterness to be weighed down by surfeit, and to be distressed in scarcity; slavery and mastery among equals; the rich to stand and the poor to lie low; the old to fall and the young to rise; breasts to swell and the babe to be suckled; to be harmed by care and sickened by toil; to hate the countryside and embrace the city; to flee equality and pursue inequality; the nature of things to be tormented by great irregularity; to be gloomy in winter and burned in summer; to be brightened in season by the flowers of spring and fed by the fruits of autumn; to dig the earth and work the clod; to prune the branches of trees and plants; to undergo change hour by hour; to receive sentence from one's like; cruelty to nest tyrannically in the nations; thrones of vainglory to be set up in the world; the east to be in revolt and the west in turmoil; the north to quarrel and the south to strive; land and sea alike to be shaken by circumstance; the worse to command and the better to be commanded; slander to prevail and the matters slandered to be worn out; life to be a tragedy and living a revel; in short, corruption, having bound the world in violent chains, to consume it in a pitiable state, and an Ogygian famine to graze insatiably on everything every day — and never, not even at last, the hateful curtain of these things to pass away and the gloomy robe to be dissolved; never the soul to be released from an inhuman life; never the lament to fall silent and the mourning to cease; never the affliction on the surface to be quenched and the successive sicknesses to abate; never the force of the world-rulers to be put to death and the boldness of the powerful to be cut down; never the toil of those who groan to be lightened and the tears of those who lament to be comforted; never the virtues of ascetics to shine out and the snorting of the proud to be quenched; never the deeds of the unrighteous to be punished and the achievement of the righteous to be seen; never the zeal of sorcery to be judged and the guilelessness of the simple to be honoured; never the rational to be glorified as far as may be and the irrational duly to be cast out; never those who laboured piously to be crowned and those who lived impiously to be put to shame; never those who suffered hardship for virtue to be exalted and those who luxuriated in licentiousness to be humbled; never the springs of kindred blood to be cleansed, nor the fountains and rivers to separate off their mud; never winter to cease and the blaze to be softened; never the air to appear as a pure mixing-bowl, nor heaven to throw off the thickness of its gloom; never the earth to be freed from defilements, nor the sea to rest from sailing; never the world to be turned like a wheel, keeping its being and changing its form; never the whole in the universe, except what is above the world, to receive renewal and take on the pure newness of life; never the sophism of deceit to be refuted and the lesson of understanding to be kindled; never the grim frown to fall and the … of holiness to be recognized; never the brow of arrogance to be downcast and the face of self-control to shine; never the temporary way of life to vanish and what is now wasting away to receive an indissoluble life; never reason to be freed from endless care, blame, and insult, nor the crowd of anxieties to be broken; never the world to put off its disorder nor cast away the unseemliness here, but to have for ever its grievous garment and be consumed ever more often by misfortunes. But what seems to be brought upon the world as universal corruption and destruction is the beginning of incorruption and the occasion of salvation; for it will have the good fortune of a second adornment of life, when rational nature receives in the resurrection a second principle of birth that cannot be dissolved. For the whole is changed for man's sake, since it was for his sake that in the beginning it was deemed worthy of coming into being. For man came into being for himself, not for another; but heaven and earth and what belongs to them were made for man; and when he receives change and alteration, the whole must be changed and scoured clean along with him. For as a craftsman who built a house in the beginning, when it has grown weary over time and collapsed in its fall, raises it again and deems it worthy of better workmanship and grace — not busying himself about which stone lay first or second or third in the building at the beginning, but building by setting the last among the first, the first among the last, and the middle ones here and there, harming in this nothing of the form of his work nor causing the composition of his art to be faulted, but, putting fitting adornment round the house and beautifying the form of its surface, he receives surpassing praise for his art — in the same way God, who became the craftsman of the rational house, who made man in the beginning and built him as a solemn dwelling of divine power, composed of many kindred races as of stones, will raise him up again, after he has been made over many ages and times, has fallen into many passions of sins, and at last has been utterly dissolved and destroyed; and he will gather his nature together with subtle knowledge and wise power and collect what has been scattered, allowing nothing of what has fallen to be lost. And even if he ranks the first in the last place, or brings the last to the first dignity, he will in no way harm the matter, giving to each the account of the resurrection that fits him. So even if Priam, as you say, or Nestor died a thousand years before, and another dies three days before the resurrection, neither of them on rising will receive measureless grief or boundless joy from this; each will receive the wages of his own deeds, neither blaming nor praising the principle of the resurrection, nor its swiftness nor its slowness, but either hymning or blaming his own way of life. For a period of a thousand years is reckoned with God as one very short day, and again the short, if he decides, is the extension of countless ages. So these are the words of petty men, who say, “If he raises the one who died three days before in the same way as the one who died a thousand years before, he does the greatest wrong.” For those who received life a thousand or two thousand years before luxuriated in life for five hundred years or more, while the one who died three days before ended his life having lived not even thirty whole years, and those in misery; so it is no great thing if, for consolation, dying at once he saw the resurrection. For the Divine, I think, has duly weighed the life of each by weight, measure, and rule: some he justified to live seven hundred years and, when dead, to sleep again for many years, giving rest to the enormous size of their bodies for years; others to live fifty, with many miseries, and he gives them the resurrection immediately, as though consoling them more quickly for their hardship. So you ought to throw away such a poor and beggarly notion, and not think that those who died long ago and rose later are wronged; nor should you chant that childish thing, saying, “How is it possible that one who was shipwrecked and eaten by fish — the fish then eaten by men, the men slaughtered and eaten by dogs, and at last the dogs consumed by vultures — should live again and receive the resurrection, consumed as he was by so many animals?” These are the words not of the sober nor of the wakeful, but of those who sleep in drunkenness and paint dreams — as if the maker of fire could not even do what fire does in separating things. For fire sometimes, when silver and gold lie in the earth, lead and tin, bronze and iron, hidden somewhere, so to speak, burns the earth and smelts the material, and brings out the gold and the silver separately, separately the bronze, separately the lead, the tin again, and again the iron, allowing nothing of their substance to be lost, except whatever earthy part in them is able to be destroyed. If, then, the power of fire is so strong and its working so effective that it brings pure material out of material and keeps the substance of each unharmed — even if the gold has fallen into countless ravines, even if it has been dissolved into endless grains and scattered in mire, in mud, in mounds, in dunghills, fire applied to all brings out whole the existence of what was lost — what shall we say of him who established the nature of fire? Will he not be able, at least as well as fire, to change man — a rational treasure laid up in countless materials and more precious than gold — and to present whole those who perished on land, at sea, in rivers or lakes, those eaten by beasts or birds, those dissolved into fine and endless dust? Or will he be found weaker than fire, and be seen powerless by the syllogisms you have stated? For the absurd fancy you imagined, that God cannot do everything, which you thought to polish persuasively from reasonings, has not stood, like a prop without a foundation. How, then, shall we make it plain to you that God can do all things? From the divine being itself, or from what is fitting? Or shall we test the account of both the first and the second, and first, if you like, declare to you the sense of what is sought from the undefiled nature itself? If God, who can do all things, could make what has come into being not to have come into being, then what has come into being must go up into the unoriginate; and if we grant this, there follows the account of two unoriginates — or rather nothing will have come into being, but all will be unoriginate; and much myth will follow this thought. For so the unoriginate too will have come into being; and when the unoriginate has come into the account of what has come into being, then again the account of what has come into being does not stand; for who will be the maker of what has come into being, if the unoriginate does not exist? Like that is this question, whether God, being unoriginate, can make himself originate; and since some say that it is impossible for the unoriginate to become originate, he cannot. But as just, he will judge, making vindication for the oppressed. For if he did not do this, his power would appear exactly as simplicity and folly: to make all things and shape them by the law of creation, and then to spit on them, neither honouring those who embraced virtue in life nor judging those who honoured wickedness in living, but letting both the good and its opposite be plunged in forgetfulness; neither crowning virtue as virtue nor exposing wickedness; neither accepting the discipline of the one who labours nor convicting the luxury of the licentious; neither making the poor man who suffered rejoice nor making an example of the rich man who luxuriated; neither judging the softness of the pampered nor dignifying the way of life of the austere; but, in a word, as though human nature had never come into being, letting it be shaken in silence and taking neither its wickedness nor its virtue into examination. This doctrine does not fit divine providence; this will is not akin to the undefiled nature, but is altogether alien, strange, and foreign, and banished far from the undefiled watchtower: so to neglect one's own works, to look on while the principle of one's creation perishes, to rejoice when men go off into obscurity. Therefore he will raise all, and give them a second existence; he will judge the world for its offences; he will spare those who have believed in him sincerely, and punish those who would not receive him nor revere the mystery of his appearing. For as all colts that are marked with the royal letter and brand are deemed worthy of the royal court and manger, even if they are worthless in body, weak in strength, and sluggish in running, even if not in good condition, because of the mark they are honoured and notable; while those that do not have the royal seal, even if nimble, swift, impossible to overtake, even if of swift sires and notable, are driven out of the royal courts (and this picture is not a myth nor the tale of some inventor of stories, but history and a true account of plain facts) — in the same way, as many as have been sealed with the saving sign, as many as have engraved the almighty name on the tablet of their soul, as many as have judged their confession toward God stronger than their own sins — these have escaped the danger of the coming judgment; these have sailed unharmed past the Charybdis, as it is called, gazing with the eye of faith on the common radiance of salvation and the abundant redemption of the one who came to dwell among us. For as one who has put on a thick breastplate of chain-mail is unwounded in war and not taken prisoner when terrors stand round him, so one who has put on the confession of the Better does not fear the threat of the universal judgment. For as fire does not burn what is called amiantus, nor the sword, but brightens and tempers it, so neither fire nor judgment will ever affect those dipped in the undefiled name, but will flee from the name that is upon them. For as the sun fills with abundant light one who has sight able to see when his eye is open, but hands it over to darkness when it is shut — itself wronging or grieving the sight in nothing; the one who has the sight has harmed himself, wronged in nothing by the sun's ray, but from the very things by which he could have shown himself a fellow-worker with the light he has prepared darkness for himself, receiving the judgment of light in seeing the sun and having the judgment of darkness in not seeing it, becoming himself the arbiter and judge of both for himself — so one who believes in God and is devoted to him, who is intelligible and divine light, is found a sharer of God in whom he believes, having fled the darkness of ignorance and want of learning, and being nourished by the brightness of heavenly doctrines; he himself procures salvation for himself by seeing the Divine, himself having a sufficient and great safeguard in believing — the medicine of salvation. But one who is maimed by the voluntary blindness of unbelief, turning away from the common light of the radiance, swims in darkness like a beast in the deep, having only incomplete achievements of virtue. Even if he is chaste without the light, he does not have the praise; even if he shares with his neighbours, he does not receive dignity; even if he acts justly, not having acquired the light as the judge of the matter, he labours in what is blameworthy, not escaping reproach; even if he has trained his soul by natural justice, hating robbery and abstaining from theft, not adulterating the usages of others' marriages, not insulting or outraging his neighbour, fighting for his country, suffering hardship for his race, adorning himself with all kinds of beautiful works — he is unconsecrated and makes everything vanish, since he does not accept the indestructible lordship as judge of what he does. For as without light the beauty of what is beautiful has no praise, and without the measure the account of things measured does not reach completion, so a good deed and every virtue and disposition of works that does not accept as its tester the sleepless eye of the all-seeing gaze is a pearl covered with mud, whose beauty is hidden not in light but in filth. For tell me: who will crown the chastity of the chaste? Who will reward the soldier with pay after his valour? Who will deem the contestant worthy of prizes? Is not the race, in itself, open to reproach? Without a general, does not the soldier's achievement vanish? Without one who crowns, is not the contest of the chaste pitiable? Without the king, is not the tribute of the subjects useless? So the achievement of every kind of righteousness, if it is not done for the name and honour of the Creator, is stripped of the end of all goods. On the contrary, one who believes that there is an overseer and a sufficient judge of what is done and performed — even if he is accursed, even if he is a servant of unseemly practices, even if he has been a zealot of loathsome deeds — bringing the examination of his own deeds under the eye of the Creator, like a sick man who has laid bare the sufferings of his body to a kindly physician, is freed from all pain and turmoil and casts off countless bruises of offences. For the Saviour is able …","f":"Macarius Magnes, <i>Apocr.</i> 4.30 (Blondel, 220–227; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-30)."},"macarius-magnes-apocriticus/4.4":{"o":"ἴδωμεν δ᾽ ἐκεῖνο τὸ ῥηθὲν τῷ Παύλῳ «' Εἶπε δὲ ὁράματος ὁ Κύριος ἐν νυκτὶ τῷ Παύλῳ᾽ « Μὴ Φοξοῦ, ἀλλὰ λάλει, ὅτι μετὰ σοῦ εἰμι καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε.» Καὶ ὅσον οὐδέπω ἐν Ῥώμῃ χρατηθεὶς τῆς κεΦαλῆς ἀποτέμνεται οὗτος ὁ κομψὸς, ὁ λέγων ὅτι ἀγγέλους κρινοῦμεν, οὐ μὴν ἀλλὰ καὶ Πέτρος λαβὼν ἐξουσίαν βόσκειν và: ἀρνία, τῷ σή)αυρῷ τροσηλωθεὶς ἀνασκολοπίζεται᾽ καὶ ἄλλοι δὲ μυρίοι τούτοις ὁμόδοξοι οἱ μὲν ἐκαύθησαν, οἱ δ᾽ ἄλλοι τιμωρίαν ἢ λώβην δεξάμενοι διεφθάρησαν τοῦτο δ᾽ οὐκ ἄξιον Θεοῦ γνώμης, ἀλλ᾽ οὐδ᾽ ἀνδρὸς εὐσεβοῦς εἰς αὐτοῦ χάριν καὶ τίστιν -σλῆθος ἀνδρῶν ἀπανθρώπως κολάζεσθαι, τῆς προσδοκωμένης ἀναστάσεως καὶ ἐλεύσεως οὔσης ἀδηλου.","t":"[The philosopher's objection.] Let us look at what was said to Paul: “The Lord said to Paul at night in a vision, ‘Do not be afraid, but speak, for I am with you, and no one will attack you to harm you.’” And yet, no sooner had he been arrested in Rome than this fine fellow, who said, “We shall judge angels,” had his head cut off. And Peter too, who received authority to feed the lambs, was nailed to the cross and impaled. And countless others of the same opinion as these were burned, or perished by suffering punishment or maltreatment. This is not worthy of the mind of God, nor even of a godly man: that a multitude of men should be inhumanly punished for the sake of his grace and faith, while the expected resurrection and coming is uncertain.","f":"Macarius Magnes, <i>Apocr.</i> 4.4 (Blondel, 162; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-4)."},"macarius-magnes-apocriticus/4.5":{"o":"ἔνι καὶ ἕτερον ἐκ τοῦ Φανεροῦ AaGeiv ἀμφέδολον ὧδε ῥημάτιον, ἔνθα φησὶν ὁ Χριστός «Βλέπετε μη τις ὑμᾶς σσλανήσῃ πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μον λέγοντες, Éyol εἰμι ὁ Χριστὸς, καὶ πολλοὺς στ΄θλανήσουσι.» Καὶ ἰδοὺ τριακόσια f$ καὶ περαιτέρω διίππευσεν ἔτη καὶ οὐδεὶς οὐδαμοῦ τοιοῦτος ἐπέστη μή τί γε ἀπολλώνιον τὸν Τυανέα φήσετε ἄνδρα Φιλοσοφίᾳ πιάσῃ κεκοσμημένον ἕτερον δ᾽ οὐκ ἂν εὕροιτε᾽ ἀλλ᾽ οὐ περὶ ἑνὸς, ἀλλὰ περὶ σολλῶν λέγει ἐγερθήσονται.","t":"[The philosopher's objection.] One may also openly take another ambiguous little saying, where Christ says, “See that no one leads you astray; for many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray.” And look, three hundred years and more have ridden by, and no such person has appeared anywhere — unless you will cite Apollonius of Tyana, a man adorned with all philosophy; but you would not find another. Yet he speaks not of one but of many: “they will arise.”","f":"Macarius Magnes, <i>Apocr.</i> 4.5 (Blondel, 163; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-5)."},"macarius-magnes-apocriticus/4.6":{"o":"Περιουσίας δ᾽ ἕνεκεν λελέχθω κἀκεῖνο τὸ λελεγμένον ἐν τῇ ἀποκαλύψει τοῦ Πέτρου. Eladye: τὸν οὐρανὸν ἅμα τῇ γῇ κριθήσεσθαι οὕτως «ἡ γῆ, Φησὶ, mapaaice: ardvras τῷ Θεῷ ἐν ἡμέρᾳ κρίσεως καὶ αὐτὴ μέλλουσα κρίνεσθαι σὺν καὶ τῷ περιέχοντι οὐρανῷ.» Οὐδεὶς δ᾽ οὕτως ἀπαίδευτος οὐδ᾽ οὕτως ἀναίσθητος ὃς οὐκ οἶδεν ὅτι τὰ μὲν περὶ τὴν γῆν τετάρακται καὶ τὴν τάξιν οὐ πέφυκε σώζειν, ἀλλ᾽ Eoi». ἀνώμαλα, τὰ δὲ ἐν τῷ οὐρανῷ τάξιν ὁμοίαν ἔχει διαπαντὸς καὶ ἀεὶ κατὰ τὰ αὐτὰ προχωρεῖ καὶ οὐδέποτε ὑπαλλάτίτεται, ἀλλ᾽ οὐδ᾽ ὑπαλλαγήσεταί wore: ποίημα yàp ἀκριβέσατον καθέσήηκε τοῦ Θεοῦ ὅθεν τὰ κρείττονος ἀξιωθέντα μοίρας λυθῆναι ἀμήχανον, ἅτε Θείῳ πεπηγότα καὶ ἀκηράτῳ θεσμῷ. Τίνος δ᾽ ἕνεκεν οὐρανὸς χριθήσεται; ἡμαρτηκὼς δέ τι Φανήσεταί aote, ὁ τὴν ἐξ ἀρχῆς ὑπὸ Θεοῦ τάξιν δοκιμασθεῖσαν φυλάττων καὶ διαμένων ἐπὶ τῆς ταυτότητος ἀεί; εἰ μή τί γέ τις ἐκ διαδολῆς τὸν οὐρανὸν ἄξιον εἶναι κρίσεως ῥητορεύσει τῷ κτίσαντι, ὡς τὸν κριτὴν ἀνασχόμενον κατ᾽ αὐτοῦ τινα τερατεύεσθαι οὕτω θαυμαστὸν, οὕτω μεγάλα. : ρατεύεσθαι.","t":"[The philosopher's objection.] For good measure, let what is said in the Apocalypse of Peter also be mentioned. He brings in the heaven to be judged together with the earth, thus: “The earth,” he says, “will present all men to God on the day of judgment, being itself also about to be judged, together with the heaven that surrounds it.” But no one is so uneducated or so senseless as not to know that the things about the earth are disturbed and by nature do not keep their order but are uneven, whereas the things in heaven have the same order perpetually, proceed always in the same way, and never change, nor will they ever change; for heaven stands as God's most exact work. So it is impossible for things that have been granted a better lot to be dissolved, fixed as they are by a divine and inviolable ordinance. And why will heaven be judged? Will it ever be shown to have sinned, when it keeps the order approved by God from the beginning and remains always the same? Unless someone, slandering it, declaims to the Creator that heaven deserves judgment, as though the judge would put up with someone telling such marvellous, such great tales against it.","f":"Macarius Magnes, <i>Apocr.</i> 4.6 (Blondel, 164–165; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-6)."},"macarius-magnes-apocriticus/4.7":{"o":"Kal ἐκεῖνο à\" αὖθις λέγει, καὶ ἀσεβείας μεστὸν ὑπάρχει, τὸ ῥῆμα φάσκον « Καὶ τακήσεται oa δύναμις οὐρανοῦ καὶ ἐλιχθήσεται ὁ οὐρανὸς ὡς βιθδλίον καὶ avra τὰ do pa πεσεῖται ὡς Φύλλα ἐξ ἀμπέλου καὶ ὡς πίπτει φύλλα ἀπὸ συκῆς.» ἀπὸ τερατώδους καὶ τοῦτο ψευδολογίας καὶ ὑπερφυοῦς ἀλαζονείας κεκόμπασίαι τὸ, «*Ó οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσι.» Ποῖος ydp τις ἂν εἴποι τοῦ ἰησοῦ τοὺς λόγους στηήσεσθαι, εἴπερ οὐρανὸς καὶ γῆ μηκέτ᾽ εἶεν; ἄλλως τε εἰ τοῦτο πράξειεν ὁ Χριστὸς καὶ κατάξειε τὸν οὐρανὸν, τοὺς daeGeoldrous τῶν ἀνθρώπων μιμήσεται, οἱ τὰ ἑαυτῶν τέκνα διαφθείρουσιν ὅτι γὰρ οὐρανοῦ καὶ γῆς πατήρ ἐστιν ὁ Θεὸς, ὑπὸ τοῦ Υἱοῦ ὡμολόγηται, «^ Πάτερ Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς» λέγοντος ἰωάννης δ᾽ ὁ Βαπτιστὴς μεγεθύνει τὸν οὐρανὸν καὶ ἐξ αὐτοῦ λέγει τὰ θεῖα χαρίσματα πέμπεσθαι, λέγων «' Οὐδεὶς δύναται “ποιεῖν οὐδὲν, ἐὰν μὴ ἢ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ» καὶ οἱ Προφῆται δὲ ἅγιον τοῦ Θεοῦ οἰκητήριον λέγουσιν ὑπάρχειν τὸν οὐρανὸν ἐν τῷ, «\" ἔπιδεῦ ἐκ κατοικητηρίου ἁγίου καὶ εὐλόγησον τὸν λαόν σου τὸν lopaA.» ἘΠῚ γε ὁ τοσοῦτος καὶ τηλικοῦτος ἐν μαρτυρίαις οὐρανὸς παρελεύσεται, τίς ἔσται καθέδρα λοιπὸν τοῦ δεσπόξοντος; εἰ δὲ καὶ τὸ τῆς γῆς aloiyeiov ἀπόλλυται, τί τὸ ὑποπόδιον ἔσται τοῦ καθημένου, λέγοντος αὐτοῦ «\"Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν «xoδῶν μου.» Καὶ περὶ μὲν τοῦ παρελθεῖν τὸν οὐρανὸν καὶ τὴν γῆν ὧδε.","t":"[The philosopher's objection.] And again it says this, which is full of impiety, in the saying: “And every power of heaven will melt, and the heaven will be rolled up like a scroll, and all the stars will fall like leaves from a vine and as leaves fall from a fig tree.” And from monstrous falsehood and extraordinary pretension comes this boast too: “Heaven and earth will pass away, but my words will not pass away.” For how could anyone say that the words of Jesus would stand, if heaven and earth no longer existed? Besides, if Christ were to do this and bring heaven down, he will be imitating the most impious of men, those who destroy their own children. For that God is the Father of heaven and earth is confessed by the Son, who says, “Father, Lord of heaven and earth”; and John the Baptist magnifies heaven and says that divine gifts are sent from it, saying, “No one can do anything unless it is given him from heaven”; and the prophets say that heaven is God's holy dwelling, in the words, “Look down from your holy habitation, and bless your people Israel.” If heaven, so great and so highly attested, passes away, what will be the seat of the one who rules thereafter? And if the element of earth perishes, what will be the footstool of the one who sits there, since he says, “Heaven is my throne, and the earth is the footstool of my feet”? So much on the passing away of heaven and earth.","f":"Macarius Magnes, <i>Apocr.</i> 4.7 (Blondel, 165; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-7)."},"macarius-magnes-apocriticus/4.8":{"o":"ἄλλο δὲ μυθωδέστερον᾽ τούτου καθάπερ ἐν νυκτὶ δόγμα ψηλαφήσωμεν ἐν τῷ «ὁμοία dall» à βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως,» καὶ σάλιν « Ὁμοία ἐστὶν ἡὶ βασιλεία τῶν οὐρανῶν ζύμῃ, v καὶ αὖθις « ὁμοία ἐστὶν ἀνθρώπῳ ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας.» Ταῦτα γὰρ οὐκ ἀνδρῶν, ἀλλ᾽ οὐδ᾽ ὀνειροπολουσῶν γυναικῶν τὰ μυθάρια ὅταν γάρ τις περὶ μεγάλων καὶ θείων ἀπαγ- γέλλῃ, κοινοῖς μὲν ὀφείλει καὶ ἀνθρωπίνοις χρῆσθαι πράγμασι σαφηνείας ἕνεκεν, οὐ μὴν οὕτω χυδαίοις καὶ ἀσυνέτοις ταῦτα «δὲ» τὰ ῥήματα, μετὰ τοῦ ταπεινὰ εἶναι καὶ μὴ πρέποντα τηλικούτοις πράγμασιν, οὐδεμίαν ἔχει ἐν ἑαυτοῖς ἔννοιαν συνετὴν οὐδὲ σαφήνειαν καίτοι σφόδρα «xpoaixev αὐτὰ εἶναι σαφῆ διὰ τὸ μὴ σοφοῖς μηδὲ συνετοῖς, ἀλλὰ νηπίοις γεγράφθαι. ΠῚ","t":"[The philosopher's objection.] Let us feel our way, as if at night, through another doctrine more mythical than this, in “The kingdom of heaven is like a grain of mustard seed,” and again, “The kingdom of heaven is like leaven,” and again, “It is like a merchant seeking fine pearls.” These are the little tales not of men, nor even of women who dream. For when someone tells of great and divine things, he ought to use common and human things for the sake of clarity, but not things so vulgar and unintelligible. These sayings, besides being lowly and unfitting for such great matters, have in themselves no intelligent meaning or clarity; and yet they ought very much to have been clear, since they were written not for the wise or intelligent but for infants.","f":"Macarius Magnes, <i>Apocr.</i> 4.8 (Blondel, 166–167; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-8)."},"macarius-magnes-apocriticus/4.9":{"o":"El ye δεῖ κἀκείνην τὴν πεῦσιν μηρυκησασθαεὶ ὡς ὁ ἰησοῦς λέγει, « É£oucλογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας αὐτὰ νηπίοις,» καὶ ἐν τῷ Δευτερονομίῳ δὲ γέγραπίαι, «\" Τὰ κρυπτὰ Κυρίῳ τῷ Θεῷ ἡμῶν καὶ τὰ φανερὰ ἡμῖν » σαφέστερα οὖν δεῖ εἶναι καὶ οὐκ αἰνιγματώδη τὰ τοῖς νηπίοις καὶ ἀσυνέτοις γραφόμενα εἰ γὰρ ἀπὸ τῶν σοφῶν κέκρυπται τὰ μυστηρια, νηπίοις δὲ καὶ θηλαζομένοις ἀλόγως ἐκκέχυται, βέλτιον τὴν ἀλογίαν ζηλοῦν καὶ τὴν ἀμαθίαν, καὶ τοῦτο τῆς σοφίας τοῦ ἐπιδημήσαντος τὸ μέγα κατόρθωμα, κρύψαι μὲν τῶν σοφῶν τὴν ἀκτῖνα τῆς γνώσεως, ἄφροσι δὲ ταύτην ἐκκαλύψαι καὶ βρέφεσιν.","t":"[The philosopher's objection.] If we must also chew over that question, how Jesus says, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and intelligent and revealed them to infants,” and it is written in Deuteronomy, “The hidden things belong to the Lord our God, and the things revealed to us” — then what is written for infants and the unintelligent ought to be clearer and not riddling. For if the mysteries have been hidden from the wise and poured out without reason on infants and sucklings, it is better to strive for unreason and ignorance; and this is the great achievement of the wisdom of the one who came to dwell among us: to hide the ray of knowledge from the wise and reveal it to fools and babes.","f":"Macarius Magnes, <i>Apocr.</i> 4.9 (Blondel, 167; trans. Sophia Scriptura, https://sophiascriptura.com/p/macarius-magnes-apocriticus/4-9)."}}