Cure of Greek Maladies 2.84–3.37
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 2
2.84Raeder, 58
λέγειν’ καὶ ἕτερα δέ γε πλεῖστα εἴρηται καὶ τούτῳ καὶ Πλουτάρχῳ καὶ Νυουμηνίῳ καὶ τοῖς ἄλλοις, ὅσοι τῆς τούτῶν ἦσαν ξυμμορίας. μετὰ γὰρ δὴ τὴν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειαν οὗτοι γενόμενοι, τῆς Χριστιανιπῆς θεολογίας πολλὰ τοῖς οἰκείοις ἀνέμιξαν λόγοις.
legein’ kai hetera de ge pleista eirētai kai toutǭ kai Ploutarchǭ kai Nyoumēniǭ kai tois allois, hosoi tēs toutōn ēsan xymmorias. meta gar dē tēn tou Sōtēros hēmōn epiphaneian houtoi genomenoi, tēs Christianipēs theologias polla tois oikeiois anemixan logois.
more clearly.' And very many other things were said by him, by Plutarch, by Numenius, and by the others of their company. For these men, living after the appearing of our Savior, mixed much of Christian theology into their own words.
Notes and citation
Summary: Later philosophers borrowed from Christian theology.
Extrabiblical texts: Plutarch (Plutarch; allusion); Numenius (Numenius of Apamea; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.84 (Raeder, 58; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-84
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.85Raeder, 59
αὐτίκα τοίνυν τὴν Πλάτωνος διάνοιαν ἀναπτυύσσοντες, καὶ ὁ Πλωτῖνος καὶ ὃ Νουμήνιος τρία φασὶν αὐτὸν εἰρηκέναι ὑπέρχρονα καὶ ἀΐδια, τἀγαθὸν καὶ νοῦν καὶ τοῦ παντὸς τὴν ψυχήν, ὃν μὲν ἡμεῖς Πατέρα καλοῦμεν, Τἀγαθὸν ὀνομάζοντα, Νοῦν δέ, ὃν ἡμεῖς Ὑἱὸν καὶ “όγον προσαγορεύομεν, τὴν δὲ τὰ πάντα ψυχοῦσαν καὶ ξωοποιοῦσαν δύναμιν ἹΒυχὴν καλοῦντα, ἣν Πνεῦμα ἅγιον οἵ θεῖοι προσαγορεύουσι λόγοι.
autika toinyn tēn Platōnos dianoian anaptyyssontes, kai ho Plōtinos kai ho Noumēnios tria phasin auton eirēkenai hyperchrona kai aïdia, tagathon kai noun kai tou pantos tēn psychēn, hon men hēmeis Patera kaloumen, Tagathon onomazonta, Noun de, hon hēmeis Huion kai “ogon prosagoreuomen, tēn de ta panta psychousan kai xōopoiousan dynamin HiBychēn kalounta, hēn Pneuma hagion hoi theioi prosagoreuousi logoi.
For instance, unfolding Plato's thought, Plotinus and Numenius say that he spoke of three beings above time and eternal: the Good, Mind, and the Soul of the universe; calling the Good the one we call the Father, Mind the one we call Son and Word, and Soul the power that ensouls and gives life to all things, which the divine words call the Holy Spirit.
Notes and citation
Summary: Plotinus and Numenius find three eternal principles in Plato, paralleling the Trinity.
- Theodoret's equation of the Neoplatonic triad with the Trinity is his apologetic reading.
Extrabiblical texts: Plotinus (Plotinus, Enneads; allusion); Numenius (Numenius of Apamea; allusion)
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.85 (Raeder, 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-85). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-85
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.86Raeder, 59
καὶ ταῦτα δέ, ὡς ἔφην, ἐκ τῆς τῶν Ἑβραίων φιλοσοφίας τε καὶ θεολογίας σεσύληται. ὃ γὰρ δὴ ὑμνοποιὸς Δαυίδ, τὸ θεῖον ἀνακρουόμενος μέλος καὶ ὑπὸ τῆς θείας ἐνηχούμενος χάριτος, πέκραγε λέγων᾽ τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθήσαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμι
kai tauta de, hōs ephēn, ek tēs tōn Hebraiōn philosophias te kai theologias sesylētai. ho gar dē hymnopoios Dauid, to theion anakrouomenos melos kai hypo tēs theias enēchoumenos charitos, pekrage legōn᾽ tǭ logǭ Kyriou hoi ouranoi estereōthēsan, kai tǭ pneumati tou stomatos autou pasa hē dynami
And these too, as I said, were stolen from the philosophy and theology of the Hebrews. For the hymn-writer David, striking up the divine song and sounded through by divine grace, cried out: 'By the word of the Lord the heavens were made firm, and by the breath of his mouth all
Ps 33:6 (32:6 LXX) (quotation, high confidence)
Notes and citation
Summary: The triad was taken from David's psalm on the Word and Spirit.
- The quotation ends in 2.87.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.86 (Raeder, 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-86). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-86
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.87Raeder, 59
ς αὐτῶν.“ χαὶ μὲν δὴ καὶ τῶν θείων εὐαγγελίων ὅ τε Πλούταρχος καὶ ὁ Πλωτῖνος ἐπήκουσαν. δηλοῖ δὲ τοῦτο σαφῶς ὁ Ἀμέλιος, ὁ τῆς Πορφυρίου πρωτεύσας διατριβῆς᾽ ὑπεράγαται γὰρ τὸ τῆς Ἰωάννου θεολογίας προοίμιον, οὗτω
s autōn.“ chai men dē kai tōn theiōn euangeliōn ho te Ploutarchos kai ho Plōtinos epēkousan. dēloi de touto saphōs ho Amelios, ho tēs Porphyriou prōteusas diatribēs᾽ hyperagatai gar to tēs Iōannou theologias prooimion, houtō
their power.' And indeed both Plutarch and Plotinus listened to the divine Gospels. Amelius, the head of Porphyry's school, shows this clearly; for he greatly admires the prologue of John's theology, speaking
Ps 33:6 (32:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Amelius admired the prologue of John's Gospel.
- Amelius was in fact Plotinus's pupil and Porphyry's fellow pupil. The quotation follows in 2.88.
Cite (SBL): Theodoret, Graec. aff. cur. 2.87 (Raeder, 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-87). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-87
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.88Raeder, 59
σ' λέγων᾽ «ο»καὺ οὗτος “ἄρα ἣν ὁ λόγος, καθ' ὃν ἀεν ὕντα τὰ γινόμενα ἐγίνετο, ὡς ἂν καὶ ὁ ᾿Ηράκλειτος ἀξιώσειεν, καὶ νὴ Δία καὶ ὃ βάρβαρος ἀξιοῖ ἐν τῇ τῆς ἀρχῆς τάξει τε καὶ ἀξίᾳ καθεσνηκότα πρὸς θεὸν εἶναι καὶ θεὸν εἶναι, δύ οὗ πάντα. ἁπλῶς γεγενῆσθαι, ἐν ᾧ τὸ γενόμενον ζῶν καὶ ζωὴν καὶ ὃν πεφυκέναι [ εἴς τὰ σώματα πίπτειν καὶ σάρκα ἐνδυσάμενον φαντάζεσθαι ἄνθρωπον, μετὰ τὸῦ καὶ τηνικαῦτα δεικνύειν τῆς φύσεως τὸ μεγαλεῖον, ἀμέλει “καὶ. ἀναλυθέντα πάλιν ἀποθεοῦσθαι καὶ θεὸν εἶναι, οἷος ἦν πρὸ τοῦ. εἰς τὸ σῶμα καὶ τὴν σάρκα καὶ τὸν ἄνθρωπον καταχθῆναι."
s' legōn᾽ «o»kau houtos “ara hēn ho logos, kath' hon aen hynta ta ginomena egineto, hōs an kai ho ᾿Ērakleitos axiōseien, kai nē Dia kai ho barbaros axioi en tę̄ tēs archēs taxei te kai axią kathesnēkota pros theon einai kai theon einai, dy hou panta. haplōs gegenēsthai, en hǭ to genomenon zōn kai zōēn kai hon pephykenai [ eis ta sōmata piptein kai sarka endysamenon phantazesthai anthrōpon, meta tou kai tēnikauta deiknyein tēs physeōs to megaleion, amelei “kai. analythenta palin apotheousthai kai theon einai, hoios ēn pro tou. eis to sōma kai tēn sarka kai ton anthrōpon katachthēnai."
thus: 'And this then was the Word, by whom, being eternal, the things that come to be came to be, as Heraclitus too would hold, and, by Zeus, as the barbarian holds, that he, established in the rank and dignity of the beginning, is with God and is God; through whom absolutely all things came to be; in whom what came to be has its nature as living, as life, and as being; and that he falls into bodies, and putting on flesh, appears as a man, while even then showing the greatness of his nature; and indeed, when released, he is deified again and is God, as he was before being brought down into the body, the flesh, and the man.'
John 1:1–4 (allusion, high confidence) · John 1:14 (allusion, high confidence)
Notes and citation
Summary: Amelius paraphrases John's prologue about the Word who became flesh.
- Amelius, fragment, known also from Eusebius, Praep. ev. 11.19.1. 'The barbarian' is John the Evangelist.
Extrabiblical texts: Amelius (Amelius; quotation); Heraclitus (Heraclitus (fragments); allusion); Eusebius, Praep. ev. 11.19.1 (Preparation for the Gospel; echo)
Topics: Christology
Cite (SBL): Theodoret, Graec. aff. cur. 2.88 (Raeder, 59; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-88). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-88
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.89Raeder, 60
οὕτως ἄγαν τὴν τοῦ βαρβάρου θεολογίαν τεθαύμαλεν. ὃ τῇ Πλάτωνος καὶ τῶν ἄλλων φιλοσόφων ἐντραφεὶς εὐεπείᾳ᾽ καὶ ξυνωμολόγησε τὸν λόγον καὶ ἐν ἀρχῇ εἶναι καὶ θεὺν εἶναι καὶ πρὸς τὸν θεὸν εἶναι καὶ τὰ πάντα πεποιηκέναι καὶ ζωῆς τοῖς ὅπασιν αἴτιον ὑπάρχειν καὶ χορηγὸν καὶ τῆς τῶν ὕλων ἕνεκα σωτηρίας σαρκὶ μὲν ξυγκρύψαι τὸ μεγαλοπρεπὲς τῆς θεότητος, ἀποκαλύψαι δὲ ὕμως κἀν τῇ σμικρᾷ καὶ παχείᾳ νεφέλῃ τὴν πατρῴαν εὐγένειαν.
houtōs agan tēn tou barbarou theologian tethaumalen. ho tę̄ Platōnos kai tōn allōn philosophōn entrapheis euepeią᾽ kai xynōmologēse ton logon kai en archę̄ einai kai theun einai kai pros ton theon einai kai ta panta pepoiēkenai kai zōēs tois hopasin aition hyparchein kai chorēgon kai tēs tōn hylōn heneka sōtērias sarki men xynkrypsai to megaloprepes tēs theotētos, apokalypsai de hymōs kan tę̄ smikrą kai pacheią nephelę̄ tēn patrǭan eugeneian.
So greatly did the man brought up on the eloquence of Plato and the other philosophers admire the theology of the barbarian; he agreed that the Word was in the beginning, is God, is with God, made all things, is cause and supplier of life to all, and for the salvation of the universe hid the majesty of the Godhead in flesh, yet revealed even in that small, thick cloud his Father's nobility.
John 1:1–3 (allusion, high confidence)
Notes and citation
Summary: Even a Platonist confessed the Word's divinity and incarnation as John teaches.
Topics: Christology
Cite (SBL): Theodoret, Graec. aff. cur. 2.89 (Raeder, 60; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-89). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-89
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.90Raeder, 60
καὶ γὰρ ὁ θεσπέσιος εὐαγγελιστὴς εἰρηκὼς »»καὶ ὁ λόγος σὰρξ ἐγένετοζ καὶ δείξας τὸ τῆς θείας φύσεως ἀναλλοίωτον, ἐπήγαγε «καὶ ἐσκήνωσεν ἐν ἡμῖν“ καὶ ἐδίδαξεν, ὡς καὶ σάρκα περικείμενος τὴν ἄρρητόν τε καὶ ἄφθαρτον ἠφίει τῆς θεότητος αἴγλην᾽.,ἐθεασάμεθα γὰρ ἔφη..«τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρύς, πλήρης χάριτος καὶ ἀληθείας.“ οὖν ἡμαύρωσε γὰρ αὐτοῦ τὰς τῆς θεότητος ἀκτῖνας ἡ περιβολὴ τῆς σαρκός, ἀλλὰ καὶ ταύτην ἀμπεχόμενος δῆλος ἦν, τίς τε ἦν, καὶ ἐκ τίνος ἐξέλαμψεν.
kai gar ho thespesios euangelistēs eirēkōs »»kai ho logos sarx egenetoz kai deixas to tēs theias physeōs analloiōton, epēgage «kai eskēnōsen en hēmin“ kai edidaxen, hōs kai sarka perikeimenos tēn arrēton te kai aphtharton ēphiei tēs theotētos aiglēn᾽.,etheasametha gar ephē..«tēn doxan autou, doxan hōs monogenous para patrys, plērēs charitos kai alētheias.“ oun hēmaurōse gar autou tas tēs theotētos aktinas hē peribolē tēs sarkos, alla kai tautēn ampechomenos dēlos ēn, tis te ēn, kai ek tinos exelampsen.
For the divine Evangelist, having said 'And the Word became flesh', and having shown the unchangeableness of the divine nature, added 'and dwelt among us', and taught that even clothed in flesh he sent forth the ineffable and incorruptible radiance of the Godhead: 'For we beheld,' he said, 'his glory, glory as of the only-begotten from the Father, full of grace and truth.' For the covering of flesh did not dim the rays of his Godhead; even clothed in it, it was evident who he was and from whom he shone forth.
John 1:14 (quotation, high confidence)
Notes and citation
Summary: John 1:14 teaches that the incarnate Word still showed his divine glory.
Topics: Christology
Cite (SBL): Theodoret, Graec. aff. cur. 2.90 (Raeder, 60; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-90). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-90
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.91Raeder, 60
εἰ δὲ χαὶ οἱ τῆς ἀληθείας ἀντίπαλοι οὕτω κομιδῇ θαυμάζουσι τὴν ἀλήθειαν, ὡς καὶ βραχέσι μορίοις ἐκεῖθεν σεσυλημένοις διακαλλύνειν τὰ οἰκεῖα ξυγγράμματα, καὶ πολλῷ ψεύδει ταῦτα μιγνύμενα μὴ ἀμβλύνειν τὸ σφέτερον κάλλος, ἀλλὰ κἀν φορυτῷ κειμένους τοὺς μαργαρίτας ἀστράπτειν καί, κατὰ τὴν εὐαγγελικὴν διδασκαλίαν,,γτὸ φῶς ἐν τῇ σκοτίᾳ φαίνειν καὶ ὑπὸ τῆς σχοτίας μὴ κρύπτεσθαι ξυνιδεῖν εὐπετές, ὕπως ἐστὶν ἀξιέραστα "καὶ ἀξιάγαστα, τὰ θεῖα μαθήματα, τοῦ ψεύδοὺς κεχωρισμένα.
ei de chai hoi tēs alētheias antipaloi houtō komidę̄ thaumazousi tēn alētheian, hōs kai brachesi moriois ekeithen sesylēmenois diakallynein ta oikeia xyngrammata, kai pollǭ pseudei tauta mignymena mē amblynein to spheteron kallos, alla kan phorytǭ keimenous tous margaritas astraptein kai, kata tēn euangelikēn didaskalian,,gto phōs en tę̄ skotią phainein kai hypo tēs schotias mē kryptesthai xynidein eupetes, hypōs estin axierasta "kai axiagasta, ta theia mathēmata, tou pseudous kechōrismena.
If even the opponents of truth so admire the truth as to adorn their own writings with small pieces stolen from it, and these, though mixed with much falsehood, do not lose their beauty, but pearls flash even lying in rubbish, and, as the Gospel teaches, 'the light shines in the darkness' and is not hidden by the darkness, it is easy to see how lovable and admirable the divine teachings are when separated from falsehood.
John 1:5 (quotation, high confidence)
Notes and citation
Summary: If truth shines even among pagan errors, it is far more admirable on its own.
Cite (SBL): Theodoret, Graec. aff. cur. 2.91 (Raeder, 60; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-91). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-91
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.92Raeder, 61
πολλὴν γάρ που διαφορὰν ἔχει μαργαρέτης ἔν βορβόρῳ πείμενος καὶ ἐν διαδήματε λάμπων᾽ καὶ μὲν δὴ καὶ τῶν δαχτύλων ἀΐ σκυταλίδες ἀφηρμοσμέναι τε ἀλλήλων καὶ διεσκεδασμέναι, οὐ τὴν αὐτὴν ἔχουσιν εὐπρέπειάν' τὸ καὶ χάριν καὶ χρείαν, ὅσην ξυμπεφυκυῖαί τε ἀλλήλῶυς καὶ ξυνηρμοσμέναι ἔχουσαί τε καὶ ἐπιτελοῦσὰν ὁρῶνται.
pollēn gar pou diaphoran echei margaretēs en borborǭ peimenos kai en diadēmate lampōn᾽ kai men dē kai tōn dachtylōn aï skytalides aphērmosmenai te allēlōn kai dieskedasmenai, ou tēn autēn echousin euprepeian' to kai charin kai chreian, hosēn xympephykuiai te allēlōys kai xynērmosmenai echousai te kai epitelousan horōntai.
For a pearl lying in mud and one shining in a diadem differ greatly; and the joints of the fingers, disjointed and scattered, do not have the same comeliness, grace, and use that they are seen to have and perform when grown together and joined.
Notes and citation
Summary: Truth separated from error is like a pearl in a diadem.
Cite (SBL): Theodoret, Graec. aff. cur. 2.92 (Raeder, 61; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-92). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-92
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.93Raeder, 61
ὑχήδυτον τοίνυν καὶ ἀμιγὲς τῆς ἀληθείας θεωρητέον τὸ εἰ γὰρ καὶ χρώμασιν ἐναντίοις μιγνύμενον λάμπει, ῥῆτον ὅτι λαμπρότερον φανεῖταν τῶν πημαινόντων πεχῶοὐ
hychēdyton toinyn kai amiges tēs alētheias theōrēteon to ei gar kai chrōmasin enantiois mignymenon lampei, rhēton hoti lamproteron phaneitan tōn pēmainontōn pechōou
So the beauty of truth must be contemplated unadulterated and unmixed. For if it shines even mixed with contrary colors, it is plain that it will appear brighter when separated from what spoils it.
Notes and citation
Summary: Truth shines brighter unmixed.
- The ends of the lines are garbled in the scan; the sense is clear and is translated by sense.
Cite (SBL): Theodoret, Graec. aff. cur. 2.93 (Raeder, 61; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-93). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-93
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.94Raeder, 61
σ ἐναργέστερον δὲ τοῦτο καταμόθοι τις ἄν, τὴν Γ ἐνιιὴν μυθολογίαν τῇ ἀποστολικῇ καὶ προφητιηνῇ διδαλίᾳ παρατιθεὶς καὶ ἐκ παραλλήλου θεώμενος τὸ διάφορον. διαγχωνιάθων μὲν οὖν ὃ Βηρύτιος τὴν Φοινίκων θεολογίαν ξυνέγραψε᾽ μενήνεγκε δὲ ταύτην εἰς τὴν Ἑλλάδα φωνὴν ᾧίλων, οὐχ ὃ Ἕβραῖος, ἀλλ᾽ ὃ Βύβλιος (τὸν δὲ Σαγχωνιόθωνα λίαν τεθαύμακεν ὁ Πορφύριοο) ΜΜάνεθως δὲ τὰ περὶ Ἴσιδος καὶ Ὀσίριδος καὶ ᾿ἄπιδος καὶ Σαράπιδος καὶ
s enargesteron de touto katamothoi tis an, tēn G eniiēn mythologian tę̄ apostolikę̄ kai prophētiēnę̄ didalią paratitheis kai ek parallēlou theōmenos to diaphoron. dianchōniathōn men oun ho Bērytios tēn Phoinikōn theologian xynegrapse᾽ menēnenke de tautēn eis tēn Hellada phōnēn hǭilōn, ouch ho Hebraios, all᾽ ho Byblios (ton de Sanchōniothōna lian tethaumaken ho Porphyrioo) MManethōs de ta peri Isidos kai Osiridos kai ᾿apidos kai Sarapidos kai
One could learn this more clearly by setting Greek mythology beside the apostolic and prophetic teaching and seeing the difference side by side. Sanchuniathon of Berytus wrote the Phoenician theology; Philo translated it into the Greek language, not the Hebrew Philo but the one from Byblos (Porphyry greatly admired Sanchuniathon); Manetho told the myths about Isis, Osiris, Apis, Serapis, and
Notes and citation
Summary: Theodoret lists writers of pagan mythology: Sanchuniathon, Philo of Byblos, Manetho.
- The sentence continues in 2.95. The list follows Eusebius, Praep. ev. 1–3.
Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; allusion); Manetho (Manetho, Aegyptiaca; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.94 (Raeder, 61; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-94). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-94
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.95Raeder, 61
ν ἄλλων θεῶν τῶν «Αἰγυπτίων ἐμυθολόγησεἈιόδωρος δὲ ὁ Σικελιώτης ποσμογένειαν ξυνέγραψε᾽ τὴν δὲ τοῦ Ἀσκραίου ποιητοῦ Θεογονίαν οἶδε καὶ τὰ μειράκια" ὁ δέ γε Ὀδρύσης Ὀρφεὺς τὰς «ἰγυπτίων τελετὰς τοϊὺς Ἕλληνας ἐξεπαίδευσε᾽ Κάδμος δὲ τὰς Φοινίκων" Κορνογτος δὲ ὃ φιλόσοφος τὴν Ἑμηνικὴν θεολογίαν ξυντέθεικε" 1ζλούταρχος δὲ καὶ "Δέτιος τὰς τῶν φιλοσόφων ἐκπαιδεύουσι δόξας" τὸν αὐτὸν δὲ καὶ ὁ Πορφύριος ἀνεδέξατο πόνον, τὸν ἑκάστου.
n allōn theōn tōn «Aigyptiōn emythologēseAiodōros de ho Sikeliōtēs posmogeneian xynegrapse᾽ tēn de tou Askraiou poiētou Theogonian oide kai ta meirakia" ho de ge Odrysēs Orpheus tas «igyptiōn teletas toïys Hellēnas exepaideuse᾽ Kadmos de tas Phoinikōn" Kornogtos de ho philosophos tēn Hemēnikēn theologian xyntetheike" 1zloutarchos de kai "Detios tas tōn philosophōn ekpaideuousi doxas" ton auton de kai ho Porphyrios anedexato ponon, ton hekastou.
the other gods of the Egyptians; Diodorus of Sicily wrote a cosmogony; even boys know the Theogony of the poet of Ascra; Orpheus the Odrysian taught the Greeks the rites of the Egyptians, and Cadmus those of the Phoenicians; Cornutus the philosopher composed the Greek theology; Plutarch and Aëtius teach the opinions of the philosophers; and Porphyry took on the same labor, adding each one's
Notes and citation
Summary: Further sources of pagan theology: Diodorus, Hesiod, Cornutus, Plutarch, Aëtius, Porphyry.
- The sentence continues in 2.96.
Extrabiblical texts: Diodorus Siculus, 1.7 (Diodorus Siculus, Library of History; allusion); Hesiod, Theog. (Hesiod, Theogony; allusion); Plutarch (Plutarch; allusion); Cornutus (Cornutus, Compendium of Greek Theology; quotation); Aëtius (Aëtius, Placita; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.95 (Raeder, 61; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-95). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-95
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.96Raeder, 62
βίον ταῖς δόξαις προστεθεικώς. τούτοις ὑμᾶς, ὦ᾽ ἱἄνδρες, ἀξιῶ τὰ ἡμέτερα παραθεῖναι. καὶ μαθεῖν ὡς οὐ μόνον; κατὰ τὸν ποιητήν, οοὖσον οὐρανός ἐστ᾽ ἀπὸ γαίης“ ἀφέστηκεν) ἀλλ᾽ ὅσον ὁ καλούμενος Τάρταρος οὐρανοῦ. ἐγὼ δ᾽ αὐτοὺς θεῖναι παραιτοῦμαι τοὺς μύθους, ἵνα μή μέ τις ἀδολέσχην ὀνομάσῃ καὶ φλήναφον᾽ ἐνίων δὲ καὶ μάλα ὀλίγων ἐν τῇ μετὰ τήνδε, ξὺν θεῷ φάναι, γραφησομένῃ διαλέξει μνησθήσομαι, ἵνα τῶν μυθολογουμένων περὶ τῶν καλουμένων θεῶν μὴ μόνον τὸ ἀπίθανον, ἀλλὰ καὶ τὸ ἀνόητον καὶ δυσαγὲς ἐπιδείξω.
bion tais doxais prostetheikōs. toutois hymas, ō᾽ hiandres, axiō ta hēmetera paratheinai. kai mathein hōs ou monon? kata ton poiētēn, oouson ouranos est᾽ apo gaiēs“ aphestēken) all᾽ hoson ho kaloumenos Tartaros ouranou. egō d᾽ autous theinai paraitoumai tous mythous, hina mē me tis adoleschēn onomasę̄ kai phlēnaphon᾽ eniōn de kai mala oligōn en tę̄ meta tēnde, xyn theǭ phanai, graphēsomenę̄ dialexei mnēsthēsomai, hina tōn mythologoumenōn peri tōn kaloumenōn theōn mē monon to apithanon, alla kai to anoēton kai dysages epideixō.
life to his opinions. I ask you, gentlemen, to set our teachings beside these and learn that they stand apart not only, as the poet says, 'as far as heaven is from earth', but as far as the so-called Tartarus is from heaven. I decline to set out the myths themselves, so that no one may call me a chatterer and a babbler; but some, very few, I shall mention in the discourse to be written after this one, God willing, to show not only the implausibility of the myths told about the so-called gods but also their folly and impurity.
Notes and citation
Summary: Christian teaching differs from pagan myth as heaven from Tartarus; some myths will be shown in the next discourse.
- Homer, Iliad 8.16.
Extrabiblical texts: Homer, Il. 8.16 (Homer, Iliad; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.96 (Raeder, 62; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-96). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-96
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.97Raeder, 62
εἰ δέ τῳ φίλον καὶ αὐτὴν διαγνῶναι τὴν ξύγκρισιι, εὑρήσει ταύτην ἐν τοῖς Εὐσεβίου τοῦ Παλαιστίνου ξυγγράμμασιν (Εὐαγγελυκὴν δὲ προπαρασκευὴν τόνδε τὸν πόνον ἐκεῖνος ὠνόμασεν) ἐγὼ δὲ ξυντόμως ἐρῶ, ὡς Αἰγύπτιοι καὶ Φοίνικες καὶ τῶν Ἑήνων οἵ ποιηταὶ καὶ φιλόσοφοι ἢ τὰ ὁρώμενα στοιχεῖα θεοὺς ὑπετόπασαν ἢ ἀνθρώπων τοὺς εὖ τι πεποιηιότας καὶ ἔν τισι πλεονεητήμασι διαπρέψαντας
ei de tǭ philon kai autēn diagnōnai tēn xynkrisii, heurēsei tautēn en tois Eusebiou tou Palaistinou xyngrammasin (Euangelykēn de proparaskeuēn tonde ton ponon ekeinos ōnomasen) egō de xyntomōs erō, hōs Aigyptioi kai Phoinikes kai tōn Heēnōn hoi poiētai kai philosophoi ē ta horōmena stoicheia theous hypetopasan ē anthrōpōn tous eu ti pepoiēiotas kai en tisi pleoneētēmasi diaprepsantas
If anyone wishes to know the comparison itself, he will find it in the writings of Eusebius of Palestine (he named this work the Preparation for the Gospel). I shall say briefly that the Egyptians, the Phoenicians, and the poets and philosophers of the Greeks either supposed the visible elements to be gods, or proclaimed as gods those human beings who had done some good and excelled in some advantages,
Notes and citation
Summary: Eusebius's Preparation gives the full comparison; pagans deified elements or benefactors.
- The sentence continues in 2.98.
Extrabiblical texts: Eusebius, Praep. ev. 1–3 (Preparation for the Gospel; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 2.97 (Raeder, 62; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-97
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.98Raeder, 62
θεοὺς ἀνηγόρευσαν καὶ τεθνεῶσι ναοὺς ἐδομήσαντο᾽ ἡμεῖς δὲ τῶν μὲν ὁρωμένων θεολογοῦμεν οὐδέν, τῶν δὲ ἀνθρώπῶν τοὺς ἐν ἀρετῇ διαπρέψαντας ὡς ἀνθρώπους ἀρίστους γεραίρομεν, μόνον δὲ τὸν τῶν ὕλων προσκυνοῦμεν Θεὸν καὶ Πατέρα καὶ τὸν ἐκείνου γε “όγον καὶ τὸ πανάγιον Πνεῦμα.
theous anēgoreusan kai tethneōsi naous edomēsanto᾽ hēmeis de tōn men horōmenōn theologoumen ouden, tōn de anthrōpōn tous en aretę̄ diaprepsantas hōs anthrōpous aristous gerairomen, monon de ton tōn hylōn proskynoumen Theon kai Patera kai ton ekeinou ge “ogon kai to panagion Pneuma.
and built temples to them when dead. We, however, ascribe divinity to none of the visible things; those human beings who excelled in virtue we honor as the best of human beings; and we worship only the God and Father of the universe, and his Word, and the all-holy Spirit.
Notes and citation
Summary: Christians worship only the Father, Word, and Spirit, honoring saints as human beings.
Cite (SBL): Theodoret, Graec. aff. cur. 2.98 (Raeder, 62; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-98). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-98
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.99Raeder, 63
τὸν αὐτὸν δὲ καὶ ὙἹὸν μονογενῆ καὶ “όγον καὶ Ζωὴν ταὶ Φῶς καὶ Ἀλήθειαν ὀνομάζομεν, καὶ ἄλλοις δὲ παμπόλλοις ὀνόμασι κεχρημένοι τὴν θείαν φύσιν ἀνυμνοῦμεν. φοὐ μόνον δὲ αὐνὴν ἀπὸ τῶν προσόντων. ὀνομάζομεν, ἀλλὰ
ton auton de kai HuIon monogenē kai “ogon kai Zōēn tai Phōs kai Alētheian onomazomen, kai allois de pampollois onomasi kechrēmenoi tēn theian physin anymnoumen. phou monon de aunēn apo tōn prosontōn. onomazomen, alla
The same one we also name only-begotten Son, Word, Life, Light, and Truth, and using very many other names we hymn the divine nature. We name it not only from what belongs to it but
John 14:6 (allusion, medium confidence)
Notes and citation
Summary: Christians name God by many names, positive and negative.
- The sentence continues in 2.100.
Topics: Christology
Cite (SBL): Theodoret, Graec. aff. cur. 2.99 (Raeder, 63; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-99). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-99
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.100Raeder, 63
καὶ ἀπὸ τῶν μὴ προσόντων προσαγορεύομεν᾽ ἄναρχον γὰρ καὶ ἄφθαρτον καὶ ἀθάνατον καὶ ἄπειρον καὶ ἀνώλεθρον ἀόρατόν τε καὶ ἀνείδεον καὶ ἀσχημάτιστον ἀπερίγραφόν τε καὶ ἀπερίληπτον καὶ ἀνέφιμτον καλοῦμεν, ἀπό γε τῶν μὴ προσόντων τὰς προσηγορίας τυθέντες.
kai apo tōn mē prosontōn prosagoreuomen᾽ anarchon gar kai aphtharton kai athanaton kai apeiron kai anōlethron aoraton te kai aneideon kai aschēmatiston aperigraphon te kai aperilēpton kai anephimton kaloumen, apo ge tōn mē prosontōn tas prosēgorias tythentes.
also from what does not belong to it. For we call it without beginning, incorruptible, immortal, infinite, indestructible, invisible, formless, shapeless, uncircumscribed, incomprehensible, and unattainable, giving it names from what does not belong to it.
Notes and citation
Summary: God is named negatively: without beginning, invisible, incomprehensible.
Cite (SBL): Theodoret, Graec. aff. cur. 2.100 (Raeder, 63; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-100). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-100
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.101Raeder, 63
ἐπειδὴ γὰρ ὁρατὸς οὐκ ἔστιν, ἀόρατος ὀνομάζετων; καὶ ἀθέατος, καὶ ὡς ὑπερβαίνων τοῦ νοῦ τὴν φαντασίαν, ἀνέφικτος. δὴ καλεῖται" παὶ αὖ πάλιν ἄπειφοβ, ὡς οὔτε ἀρχὴν οὔτε τέλος ἔχων, καὶ ὡς φθορᾶς καὶ θανάτου κρείττων, ἄφθαρτος καὶ
epeidē gar horatos ouk estin, aoratos onomazetōn? kai atheatos, kai hōs hyperbainōn tou nou tēn phantasian, anephiktos. dē kaleitai" pai au palin apeiphob, hōs oute archēn oute telos echōn, kai hōs phthoras kai thanatou kreittōn, aphthartos kai
For since he is not visible, he is called invisible and unseen; and as surpassing the imagination of the mind he is called unattainable; and again infinite, as having neither beginning nor end; and as superior to corruption and death, incorruptible and
Notes and citation
Summary: Each negative name denies a limitation of God.
- The sentence continues in 2.102.
Cite (SBL): Theodoret, Graec. aff. cur. 2.101 (Raeder, 63; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-101). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-101
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.102Raeder, 63
ἀθάνατος᾽ | καὶ τἄλλα δέ, ὅσα τούτοις ἔοικεν, ὧν ἡ θεία φύσις οὐκ ἔχει, τυγχάνει ὄντα δηλωτιχά, τὸ δέ γε ἀγαθὸς καὶ δίκαιος καὶ φῶς καὶ ζωὴ καὶ δημιουργὸς καὶ τῶν ὅλων πρύτανίς τε καὶ κυβερνήτης καὶ τὰ τούτοις προσόμοια, ὧν ἔχει τὲ καὶ ἐνεργεῖ, τὴν κτίσιν ἰθύνων καὶ τῶν ἀνθρώπων τὴν φύσιν εὐεργετῶν, ὑπάρχει σημαντικά.
athanatos᾽ | kai talla de, hosa toutois eoiken, hōn hē theia physis ouk echei, tynchanei onta dēlōticha, to de ge agathos kai dikaios kai phōs kai zōē kai dēmiourgos kai tōn holōn prytanis te kai kybernētēs kai ta toutois prosomoia, hōn echei te kai energei, tēn ktisin ithynōn kai tōn anthrōpōn tēn physin euergetōn, hyparchei sēmantika.
immortal. These and the others like them indicate what the divine nature does not have; but 'good', 'just', 'light', 'life', 'Maker', 'Ruler and Helmsman of the universe', and the like signify what it has and does, steering creation and benefiting human nature.
Notes and citation
Summary: Positive names signify what God has and does.
Cite (SBL): Theodoret, Graec. aff. cur. 2.102 (Raeder, 63; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-102). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-102
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.103Raeder, 63
οὕτως Ὑἱὸς ὄνομάξεται, ὡς ἔρ τοῦ Θεοῦ καὶ Πατρὸς γεγεννημένος, καὶ “4ύγος, ὡς ἀχρόνως καὶ ἀπαθῶς προελθὼν καὶ μὴ μερίσας τὸν φύσαντα᾽ καὶ αὖ πάλιν ᾿ζπαύγασμα δόξης, ὡς ξυναΐδιος ὧν τοῦ γεννήσαντος.
houtōs Huios onomaxetai, hōs er tou Theou kai Patros gegennēmenos, kai “4ygos, hōs achronōs kai apathōs proelthōn kai mē merisas ton physanta᾽ kai au palin ᾿zpaugasma doxēs, hōs xynaïdios hōn tou gennēsantos.
So he is called Son, as begotten of God the Father; and Word, as having come forth timelessly and impassibly without dividing the one who begot him; and again Radiance of glory, as co-eternal with the one who begot him.
Heb 1:3 (allusion, high confidence)
Notes and citation
Summary: The names Son, Word, and Radiance express the Son's eternal birth.
Topics: Trinity, Christology
Cite (SBL): Theodoret, Graec. aff. cur. 2.103 (Raeder, 63; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-103). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-103
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.104Raeder, 64
ἀλλὰ μὴ θορυβήσητε, "καὶ ἐκ τοῦ Πατρὸς καὶ ξὺν τῷ Πατρὶ τὸν “όγον ἀκούσαντες. τῶν γὰρ ἀτοπωτάτων Πλάτωνος μὲν ἀνέχεσθαι καὶ αἴτιον τῆς ὕλης τὸν Θεὸν λέγοντος καὶ ξυναΐδιον τοῦ Θεοῦ τὴν ὕλην ἀποκαλοῦντος καὶ τὰς ἰδέας ἐκ τοῦ Θεοῦ καὶ ξὺν τῷ Θεῷ φάσκοντος εἶναι, τὸν δὲ τοῦ Θεοῦ “όγον καὶ τὸ πάνάγιον Πνεῦμα μὴ πείθεσθαι καὶ ἐκ τοῦ Θεοῦ φῦναι καὶ ξὺν τῷ Θεῷ εἶναι.
alla mē thorybēsēte, "kai ek tou Patros kai xyn tǭ Patri ton “ogon akousantes. tōn gar atopōtatōn Platōnos men anechesthai kai aition tēs hylēs ton Theon legontos kai xynaïdion tou Theou tēn hylēn apokalountos kai tas ideas ek tou Theou kai xyn tǭ Theǭ phaskontos einai, ton de tou Theou “ogon kai to panagion Pneuma mē peithesthai kai ek tou Theou phynai kai xyn tǭ Theǭ einai.
But do not be disturbed when you hear that the Word is both from the Father and with the Father. For it is most absurd to tolerate Plato saying that God is the cause of matter, calling matter co-eternal with God, and saying that the ideas are from God and with God, but not to believe that the Word of God and the all-holy Spirit both sprang from God and are with God.
Notes and citation
Summary: If Plato makes matter and ideas from God and with God, the Word and Spirit can be so too.
- Theodoret's account of Plato reflects later Platonist doctrine.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.104 (Raeder, 64; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-104). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-104
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.105Raeder, 64
εἰ γὰρ τὴν ἑτεροφυᾶ καὶ ἕτερογενῆ καὶ ἀλλόφυλον ὕλην καὶ ἐκ τοῦ Θεοῦ καὶ ξὺν τῷ Θεῷ εἶναν ὁ φιλόσοφος ἔφη, πολλῷ δήπουθεν εὐλογώτερόν τε καὶ ἀληθέστερον ὑποληστέον τὸν ἡμέτερον λόγον. οὐ γὰρ ἑτεροφυᾶ τὸν ὙἹὸν, οὐδέ γε τὸ πανάγιον Πνεῦμα εἶναί φαμὲν, ἀλλὰ μίαν εἶναι τῆς Τριάδος τὴν οὐσίαν κηρύττομεν.
ei gar tēn heterophya kai heterogenē kai allophylon hylēn kai ek tou Theou kai xyn tǭ Theǭ einan ho philosophos ephē, pollǭ dēpouthen eulogōteron te kai alēthesteron hypolēsteon ton hēmeteron logon. ou gar heterophya ton HuIon, oude ge to panagion Pneuma einai phamen, alla mian einai tēs Triados tēn ousian kēryttomen.
For if the philosopher said that matter, of another nature, another kind, and alien race, is both from God and with God, much more reasonable and true must our teaching be thought. For we do not say that the Son or the all-holy Spirit is of another nature, but we proclaim that the being of the Trinity is one.
Notes and citation
Summary: Christian teaching is more reasonable, for Son and Spirit share God's one being.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.105 (Raeder, 64; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-105). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-105
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.106Raeder, 64
Εἰ δέ τις τῆς ὑπάρξεως τοῦ ὙἹοῦ καὶ τοῦ ἁγίου Πνεύματος ἐπιξητεῖ τὸν τρόπον μαθεῖν, εἰπάτω δὴ πρότερος τὸν τρόπον τῆς τοῦ ἀγεννήτου ὑπάρξεως, πῶς ἔστιν οὐκ ἔχων τὸν αἴτιον. τοῦτο γὰρ δὴ παντελῶς ἄπορον καὶ μόνῃ γὲ τῇ πίστει τῇ καθαρᾷ καὶ ἀκραιφνεῖ χωρητόν.
Ei de tis tēs hyparxeōs tou HuIou kai tou hagiou Pneumatos epixētei ton tropon mathein, eipatō dē proteros ton tropon tēs tou agennētou hyparxeōs, pōs estin ouk echōn ton aition. touto gar dē pantelōs aporon kai monę̄ ge tę̄ pistei tę̄ katharą kai akraiphnei chōrēton.
If anyone seeks to learn the manner of the existence of the Son and the Holy Spirit, let him first tell the manner of the existence of the unbegotten, how he exists without having a cause. For this is wholly baffling and can be grasped only by pure and sincere faith.
Notes and citation
Summary: The mode of the Son's and Spirit's existence is no harder than that of the unbegotten Father.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.106 (Raeder, 64; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-106). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-106
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.107Raeder, 64
τὸ μὲν γὰρ ἐξ αἰτίου γενέσθαι τι ἢ γεννητὸν ἢ κτιστὸν δέξαιτ᾽ ἂν ῥαδίως ὃ λογισμός᾽ τὸ δὲ εἶναί τι ἄτερ αἰτίου οὐδεὶς προσίεται λογισμός, εἰ μή πῃ ἄρα φανείη τῆς πίστεως τὸ ἐχέγγυον. εἰ δὲ πιστεύομεν εἶναί τι καὶ ἀγέννητον καὶ ἄναρχον καὶ ἀναίτιον, πιστευτέον ἄρα, ὡς ἐκ τούτου νοῦ γε ὄντος ἐγεννήθη ὃ “Δύγος, καὶ προῆλθε τὸ Πνεῦμα τὸ ἅγιον.
to men gar ex aitiou genesthai ti ē gennēton ē ktiston dexait᾽ an rhadiōs ho logismos᾽ to de einai ti ater aitiou oudeis prosietai logismos, ei mē pę̄ ara phaneiē tēs pisteōs to echengyon. ei de pisteuomen einai ti kai agennēton kai anarchon kai anaition, pisteuteon ara, hōs ek toutou nou ge ontos egennēthē ho “Dygos, kai proēlthe to Pneuma to hagion.
For reason would easily accept that something comes from a cause, whether begotten or created; but no reasoning admits that something exists without a cause, unless the pledge of faith appears. If we believe that there is something unbegotten, without beginning, and uncaused, we must also believe that from it, which is Mind, the Word was begotten, and the Holy Spirit proceeded.
Notes and citation
Summary: Belief in an uncaused God makes belief in the Word's begetting and the Spirit's procession reasonable.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.107 (Raeder, 64; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-107). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-107
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.108Raeder, 65
ὅτι δὲ καὶ τῶν παλαιῶν τινες ἀγέννητον καλοῦσι τὸν τῶν ὅλων. Θεόν, ἀκούσαι ἄν τις καὶ Τιμαίου τοῦ “Δοκροῦ λέγοντος" ομία ἀρχὰ πάντων ἐστὶν ἀγέννατος᾽ εἰ γὰρ ἐγένετο, οὐκ ἂν ἦν ἔτι ἀρχά, ἀλλ᾽ ἐκείνα, ἐξ ἃς ἀρχὰ ἐγένετο Παρμενίδης δὲ ὁ Ἐλεάτης καὶ τὸν κόσμον ἀγέννητον εἶναι λέγων βοᾷ᾽ μοῦνον μουνογενές τε καὶ ἀτρεμὲς ἦἠδ᾽ ἀγέννητον.“ καὶ Πλούταρχος δὲ ὁ Χαιρωνεὺς περὶ τοῦ εἰ τοῦ ἐν Δελφοῖς γράφων, οὕτως ἔφη",,τἰ οὖν ἐστι τὸ ἀΐδιον καὶ ἀγέννητον καὶ ἄφθαρτον, ὦ χρόνος οὐδεὶς μεταβολὴν ἐπάγει" |.
hoti de kai tōn palaiōn tines agennēton kalousi ton tōn holōn. Theon, akousai an tis kai Timaiou tou “Dokrou legontos" omia archa pantōn estin agennatos᾽ ei gar egeneto, ouk an ēn eti archa, all᾽ ekeina, ex has archa egeneto Parmenidēs de ho Eleatēs kai ton kosmon agennēton einai legōn boą᾽ mounon mounogenes te kai atremes ēēd᾽ agennēton.“ kai Ploutarchos de ho Chairōneus peri tou ei tou en Delphois graphōn, houtōs ephē",,ti oun esti to aïdion kai agennēton kai aphtharton, ō chronos oudeis metabolēn epagei" |.
That some of the ancients call the God of the universe unbegotten, one may hear from Timaeus of Locri too, who says: 'There is one first principle of all things, unbegotten; for if it had come to be, it would no longer be a first principle, but that from which the first principle came to be.' And Parmenides of Elea, saying that the world is unbegotten, cries: 'Alone, only-begotten, unmoving, and unbegotten.' And Plutarch of Chaeronea, writing on the E at Delphi, said this: 'What then is eternal, unbegotten, and incorruptible, to which no time brings change?'
Notes and citation
Summary: Timaeus of Locri, Parmenides, and Plutarch speak of an unbegotten principle.
- Timaeus of Locri (a later pseudepigraphon); Parmenides, fragment 8.4 (Diels–Kranz; the wording differs from modern texts); Plutarch, On the E at Delphi 392e–393a.
Extrabiblical texts: Timaeus of Locri, Tim. Locr. (Timaeus of Locri (Pseudo-Timaeus), On the Nature of the World and Soul; quotation); Parmenides, fr. 8.4 (Parmenides (fragments); quotation); Plutarch, De E 392e (Plutarch; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.108 (Raeder, 65; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-108). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-108
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.109Raeder, 65
εἰ τοίνυν φαμὲν εἶναί τι ἀγέννητον καὶ ἀναίτιον, κατὰ μὲν τὸν Παρμενίδην τὸν κόσμον, κατὰ δὲ τὸν Πλάτωνα καὶ Τίμαιον τὸν “οκρὸν καὶ Πλούταρχον καὶ ἡμᾶς αὐτοὺς τὸν τῶν ἁπάντων δημιουργόν, πολλῷ τούτου πυθανώτερον τὸ φάναι, ἐξ ἐκείνου γε τοῦ ἀγεννήτου φῦναι τὸν “όγον καὶ τὸ πανάγιον Πνεῦμα, τὸν μέν, ὡς λόγον, ἐκ τοῦ νοῦ γεννώμένον, τὸ δέ, ὡς πνεῦμα, ἐκπορευόμενον᾽ ξυμπρύεισι γὰρ τῷ “Δόγῳ τὸ Πνεῦμα, οὐ ξυγγεννώμενον, ἀλλὰ ξυνὸν καὶ παρομαρτοῦν καὶ ἐκπορευόμενον.
ei toinyn phamen einai ti agennēton kai anaition, kata men ton Parmenidēn ton kosmon, kata de ton Platōna kai Timaion ton “okron kai Ploutarchon kai hēmas autous ton tōn hapantōn dēmiourgon, pollǭ toutou pythanōteron to phanai, ex ekeinou ge tou agennētou phynai ton “ogon kai to panagion Pneuma, ton men, hōs logon, ek tou nou gennōmenon, to de, hōs pneuma, ekporeuomenon᾽ xympryeisi gar tǭ “Dogǭ to Pneuma, ou xyngennōmenon, alla xynon kai paromartoun kai ekporeuomenon.
If then we say there is something unbegotten and uncaused (according to Parmenides the world, but according to Plato, Timaeus of Locri, Plutarch, and ourselves the Maker of all things), it is much more convincing to say that from that unbegotten one sprang the Word and the all-holy Spirit: the one, as Word, begotten from the Mind; the other, as Spirit, proceeding. For the Spirit comes forth together with the Word, not begotten with it, but being with it, accompanying it, and proceeding.
John 15:26 (allusion, medium confidence)
Notes and citation
Summary: From the unbegotten God the Word is begotten and the Spirit proceeds.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.109 (Raeder, 65; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-109). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-109
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.110Raeder, 65
ἀλλ᾽ οὔτε τὸ Πνεῦμα πνοήν τινα στόματος εἶναί φαμεν (ἀξύνθετον γὰρ τὸ θεῖον καὶ ἀσχημάτιστον) οὔτε τὸν Λόγον τοῦτον τὸν εἰς ἀέρα χεύμενον, ἀλλ᾽ ἐνούσιον “όγον καὶ ἐνυπόστατον Πνεῦμα, καὶ ἐν τῷ Πατρὶ θεωρούμενα καὶ καθ᾽ ἑαυτὰ πιστευόμενα, καὶ ξυνημμένα καὶ διῃρημένα, τῷ μὲν ταὐτῷ τῆς φύσεως ἡνωμένα, τῇ δὲ τῶν ἰδιονήτων διαφορᾷ διῃρημένα καὶ καθ' ἑαυτὰ ψοούμενα.
all᾽ oute to Pneuma pnoēn tina stomatos einai phamen (axyntheton gar to theion kai aschēmatiston) oute ton Logon touton ton eis aera cheumenon, all᾽ enousion “ogon kai enypostaton Pneuma, kai en tǭ Patri theōroumena kai kath᾽ heauta pisteuomena, kai xynēmmena kai dię̄rēmena, tǭ men tautǭ tēs physeōs hēnōmena, tę̄ de tōn idionētōn diaphorą dię̄rēmena kai kath' heauta psooumena.
But we do not say that the Spirit is some breath of a mouth (for the divine is uncompounded and without shape), nor that the Word is this word that is poured into the air; but the Word is substantial and the Spirit subsistent, both contemplated in the Father and believed in as existing by themselves, both joined and distinguished: united by the sameness of nature, and distinguished and conceived by themselves by the difference of properties.
Notes and citation
Summary: The Word and Spirit are not breath or speech, but subsistent, united in nature and distinct in properties.
Topics: Trinity
Cite (SBL): Theodoret, Graec. aff. cur. 2.110 (Raeder, 65; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-110). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-110
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.111Raeder, 66
ταῦτα δὲ οὐ» ἔνεστι μαθεῖν ἀκριβῶς τὸν μὴ τοῖς θείοις ἐντετυχηκότα λογίοις καὶ τὸ τῆς γνώσεως φῶς παρὰ τῆς θείας ἐκδεξάμενον χάριτος.
tauta de ou» enesti mathein akribōs ton mē tois theiois entetychēkota logiois kai to tēs gnōseōs phōs para tēs theias ekdexamenon charitos.
These things cannot be learned accurately by one who has not read the divine oracles and received the light of knowledge from divine grace.
Notes and citation
Summary: These truths are learned from Scripture by grace.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 2.111 (Raeder, 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-111). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-111
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.112Raeder, 66
᾿ἀναγνωστέον δὲ οὐ μόνον τὰ τῶν ἱερῶν ἀποστόλων μαθήματα, ἀλλὰ καὶ τὰ τῶν θείων προφητῶν θεσπίσματα. ὕτω γάρ τις καὶ τῆς παλαιᾶς καὶ τῆς καινῆς θεολογίας τὴν ξυμφωνίαν ὁρῶν, θαυμάσεται τὴν ἀλήθειαν καὶ φεύξεται μὲν ΖΔιαγόρου τοῦ Μιλησίου καὶ τοῦ Κυρηναϊκοῦ Θεοδώρου καὶ Εὐημέρου τοῦ Τεγεάτου τὸ ἄθεον᾽ τούτους γὰρ
᾿anagnōsteon de ou monon ta tōn hierōn apostolōn mathēmata, alla kai ta tōn theiōn prophētōn thespismata. hytō gar tis kai tēs palaias kai tēs kainēs theologias tēn xymphōnian horōn, thaumasetai tēn alētheian kai pheuxetai men ZDiagorou tou Milēsiou kai tou Kyrēnaïkou Theodōrou kai Euēmerou tou Tegeatou to atheon᾽ toutous gar
One must read not only the teachings of the holy apostles but also the oracles of the divine prophets. For so, seeing the harmony of the old and the new theology, one will admire the truth and will flee the atheism of Diagoras of Miletus, Theodorus of Cyrene, and Euhemerus of Tegea; for these
Notes and citation
Summary: Reading both prophets and apostles reveals their harmony and exposes atheists.
- The sentence continues in 2.113.
Extrabiblical texts: Euhemerus (Euhemerus, Sacred Record; allusion)
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 2.112 (Raeder, 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-112). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-112
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.113Raeder, 66
ὁ Πλούταρχος ἔφησε μηδένα νενομιπέναι θεόν᾽ φεύξεται δὲ καὶ τῶν Στωϊκῶν τὴν ἀπρεπῆ περὶ τοῦ θείου δόξαν᾽ σωματοειδῆ γὰρ οὗτοι τὸν θεὸν ἔφασαν εἶναι" βδελύξεται δὲ καὶ Πρωταγόρου τοὺς ἀμφιβόλους περὶ τοῦ θεοῦ καὶ ἀπίστους λόγους. ἐκείνου γάρ ἐστι τὰ τοιάδε" περὶ μὲν οὖν τῶν θεῶν οὐκ οἶδα, οὔτε εἰ εἰσίν, οὔθ᾽ ὡς οὐκ εἰσίν, οὐθ᾽
ho Ploutarchos ephēse mēdena nenomipenai theon᾽ pheuxetai de kai tōn Stōïkōn tēn aprepē peri tou theiou doxan᾽ sōmatoeidē gar houtoi ton theon ephasan einai" bdelyxetai de kai Prōtagorou tous amphibolous peri tou theou kai apistous logous. ekeinou gar esti ta toiade" peri men oun tōn theōn ouk oida, oute ei eisin, outh᾽ hōs ouk eisin, outh᾽
Plutarch said believed in no god. One will flee also the unfitting opinion of the Stoics about the divine; for these said that god is corporeal. One will abhor Protagoras's doubtful and faithless words about god, for these are his: 'About the gods I do not know, either that they exist or that they do not exist, or
Notes and citation
Summary: Plutarch names atheists; the Stoics and Protagoras also erred about God.
- Plutarch (Ps.-Plutarch), Placita 1.7. Protagoras, fragment 4 (Diels–Kranz). The quotation ends in 2.114.
Extrabiblical texts: Plutarch, Plac. 1.7 (Plutarch; allusion); Aëtius (Aëtius, Placita; quotation); Protagoras (Protagoras; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.113 (Raeder, 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-113). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-113
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.114Raeder, 66
ὁποῖοί τινες τὴν ἰδέαν εἰσίν“ ἀποδράσει δὲ καὶ τῶν ἄλλων μυθολύγων τὸν πλάνον᾽ Πλάτωνος δὲ καὶ τῶν ἐκείνῳ παραπλησίων, ὅσα μὲν ἐκ τῶν θείων λογίων πεκλόφασιν, εὑρήσει τε καὶ θαυμάσεται, ὕσα δὲ τοῦ ψεύδους ἀνέμιξαν, ἀποξύσει καθάπερ φορυτὸν ἀπορρίψει καὶ τῶν τῆς ψυχῆς ἀπελάσει, χωρίων, καὶ ὁρῶν τῆς πλοπῆς τὰ φώρια, τῷ Πυθαγορικῷ Νουμηνίῳ πιστεύσει λέγοντι",,τί γάρ ἐστι Πλάτων ἢ Μωῦσῆς᾿ Αττικίξζων:"
hopoioi tines tēn idean eisin“ apodrasei de kai tōn allōn mytholygōn ton planon᾽ Platōnos de kai tōn ekeinǭ paraplēsiōn, hosa men ek tōn theiōn logiōn peklophasin, heurēsei te kai thaumasetai, hysa de tou pseudous anemixan, apoxysei kathaper phoryton aporripsei kai tōn tēs psychēs apelasei, chōriōn, kai horōn tēs plopēs ta phōria, tǭ Pythagorikǭ Noumēniǭ pisteusei legonti",,ti gar esti Platōn ē Mōysēs᾿ Attikixzōn:"
what they are like in form.' He will escape the error of the other mythmakers too. In Plato and those like him he will find and admire whatever they stole from the divine oracles; whatever falsehood they mixed in he will scrape off, throw away like rubbish, and drive from the regions of the soul; and seeing the evidence of the theft, he will believe the Pythagorean Numenius, who says: 'For what is Plato but Moses speaking Attic?'
Notes and citation
Summary: Numenius called Plato 'Moses speaking Attic'.
- Numenius, fragment 8 (des Places).
Extrabiblical texts: Numenius, fr. 8 (Numenius of Apamea; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 2.114 (Raeder, 66; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-114). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-114
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.115Raeder, 67
διὰ γὰρ δὴ τούτων ἀναφανδὸν ἔδειξεν ὁ Νουμήνιος, ὡς ὁπόσα Πλάτων εὐσεβῶς εἴρηκεν, ἐκ τῆς ΜΙῦσοῦ θεολογίας σεσύληκεν.
dia gar dē toutōn anaphandon edeixen ho Noumēnios, hōs hoposa Platōn eusebōs eirēken, ek tēs MIysou theologias sesylēken.
By these words Numenius showed openly that whatever Plato said piously he stole from the theology of Moses.
Notes and citation
Summary: Plato's piety was taken from Moses.
Cite (SBL): Theodoret, Graec. aff. cur. 2.115 (Raeder, 67; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-115). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-115
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.116Raeder, 67
Ὥρα δὴ οὖν, ὦ ἄνδρες, αὐτὴν ἀνιχνεῦσαι τῆς ἀληθείας τὴν θίξζαν᾽ καὶ καθάπερ οἱ τὴν χρυσῖτιν καὶ ἀργυρῖτιν μεταλλεύοντες γῆν, ὅταν μιηρὰ ψήγματα εὕρωσιν, ἐκείνοις ἑπόμενοι ] πάσας διερευνῶσι τὰς φλέβας καὶ οὐ πρότερον παύονται διορύττοντες, ἕως ἂν εὕρωσι τοῦ χρυσοῦ τὸ πλῆθος, ἐξ οὗ διεσπάρη τὰ ψήγματα, οὕτως ὑμᾶς δεῖ τῶν ᾿ἀναξαγόρου καὶ Πυθαγόρου καὶ Πλάτωνος, καὶ μέντοι καὶ ΝΝουμηνίου καὶ Πλουτάρχου καὶ Πλωτίνου καὶ τῶν ἄλλων ἐπακούσαντας λόγων, ἐπιξητῆσαι τὴν πηγήν, ἐξ ἧς ὀλίγα ἄττα τῶν θείων ναμάτων
Hōra dē oun, ō andres, autēn anichneusai tēs alētheias tēn thixzan᾽ kai kathaper hoi tēn chrysitin kai argyritin metalleuontes gēn, hotan miēra psēgmata heurōsin, ekeinois hepomenoi ] pasas diereunōsi tas phlebas kai ou proteron pauontai dioryttontes, heōs an heurōsi tou chrysou to plēthos, ex hou diesparē ta psēgmata, houtōs hymas dei tōn ᾿anaxagorou kai Pythagorou kai Platōnos, kai mentoi kai NNoumēniou kai Ploutarchou kai Plōtinou kai tōn allōn epakousantas logōn, epixētēsai tēn pēgēn, ex hēs oliga atta tōn theiōn namatōn
It is time, then, gentlemen, to track down the very root of truth. Just as those who mine gold-bearing and silver-bearing earth, when they find small grains, follow them, search all the veins, and do not stop digging until they find the mass of gold from which the grains were scattered, so you, having heard the words of Anaxagoras, Pythagoras, and Plato, and also of Numenius, Plutarch, Plotinus, and the others, must seek the spring from which these men drew a few of the divine streams
Notes and citation
Summary: Like miners following grains of gold, readers should seek the source of truth.
- The sentence continues in 2.117.
Cite (SBL): Theodoret, Graec. aff. cur. 2.116 (Raeder, 67; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-116). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-116
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.117Raeder, 67
ἀνιμησάμενοι οὗτοι τοὺς οἰκείους διεκόσμησαν λόγους, καὶ τὴν τούτων πενίαν καταλιπόντας ἀντιλαβεῖν τῆς σοφίας τὴν ἄβυσσον καὶ μαθεῖν ἀκριβῶς παρ᾽ ἐκείνης, τί μὲν ποιητής, τί δὲ ποίημα, καὶ τίς μὲν ἣ τῶν ἀοράτων δημιουργημάτων ἀξία, τίς δὲ τῶν ὁρωμένων ἡ χρεία. τοῦτο γὰρ μεμαθηκότες, οὐκέτι τὸ θεῖον εἰς πολλὰ μερίσετε σέβας, ἀλλὰ τὸν ἀεὶ ὄντα καὶ ἀληθῶς ὄντα καὶ τοῖς οὖσι τὸ εἶναι διὰ μόνην ἀγαθότητα δωρησάμεγὸν προσκυνήσετε, καὶ ἀντὶ πολεμίων καὶ δυσμενῶν οἰκεῖοι καὶ φίλοι γενήσεσθε, καὶ πολλῆς, ὧς ξυνήθεις, ἀπολαύσεσθε παρρησίαο᾽ καὶ οἵ ποδηγῶν ἐπὶ τοῦ παρόντος δεόμενοι ἄλλους τῶν πλανωμένων πρὸς τὴν ἀλήθειαν ξεναγήσετε.
animēsamenoi houtoi tous oikeious diekosmēsan logous, kai tēn toutōn penian katalipontas antilabein tēs sophias tēn abysson kai mathein akribōs par᾽ ekeinēs, ti men poiētēs, ti de poiēma, kai tis men hē tōn aoratōn dēmiourgēmatōn axia, tis de tōn horōmenōn hē chreia. touto gar memathēkotes, ouketi to theion eis polla merisete sebas, alla ton aei onta kai alēthōs onta kai tois ousi to einai dia monēn agathotēta dōrēsamegon proskynēsete, kai anti polemiōn kai dysmenōn oikeioi kai philoi genēsesthe, kai pollēs, hōs xynētheis, apolausesthe parrēsiao᾽ kai hoi podēgōn epi tou parontos deomenoi allous tōn planōmenōn pros tēn alētheian xenagēsete.
and adorned their own words; and leaving their poverty, take hold of the abyss of wisdom and learn accurately from it what the Maker is and what the made, what is the dignity of the invisible creatures and what the use of the visible. For having learned this, you will no longer divide the divine worship among many, but will worship him who always is and truly is and who gave being to the things that are out of goodness alone; and instead of enemies and foes you will become his household and friends, and like intimates will enjoy great freedom of speech; and you who at present need guides will guide others who wander to the truth.
Rom 11:33 (echo, low confidence)
Notes and citation
Summary: Those who learn from Scripture will worship the one God and become guides of others.
Cite (SBL): Theodoret, Graec. aff. cur. 2.117 (Raeder, 67; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-117). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/2-117
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 3
3.1Raeder, 68
Τῶν σωμάτων ἐκεῖνα θαυμάξειν εἰώθαμεν, ὅσα ἀρτιμελῆ τὸ καὶ ἄπηρα, καὶ ὃν ἐξ ἀρχῆς παρὰ τῆς φύσεως ἔλαχεν ἀριθμόν, σῶον ἔχει καὶ ἄρτιον᾽ ὅσοις δὲ τούτων ἐνδεῖ τι ἢ πλεονάζει, ταῦτα τέρατα προσαγορεύειν εἰώθαμεν.
Tōn sōmatōn ekeina thaumaxein eiōthamen, hosa artimelē to kai apēra, kai hon ex archēs para tēs physeōs elachen arithmon, sōon echei kai artion᾽ hosois de toutōn endei ti ē pleonazei, tauta terata prosagoreuein eiōthamen.
Among bodies we usually admire those that are whole-limbed and unmaimed, keeping intact and complete the number of parts nature allotted them from the beginning; those that lack something or have too much we usually call monsters.
Notes and citation
Summary: Bodies lacking or exceeding their natural parts are called monstrous.
Cite (SBL): Theodoret, Graec. aff. cur. 3.1 (Raeder, 68; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-1
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.2Raeder, 68
καὶ τῆς ἀναρχίας δὲ καὶ τῆς πολυαρχίας ὡς βλαβερῶν χατηγοροῦντες, τὴν μοναρχίαν θαυμάξομεν καὶ τὴν Ὁμηριρὴν ἐπαινοῦμεν γνώμην, ἣ τοῦτον εἰσηγεῖται τὸν νόμον" οὐκ ἀγαθόν"“ 2άρ φήσι »γ"εολυκοιφανίη, εἷς κοίρανος ἔστως εἷς
kai tēs anarchias de kai tēs polyarchias hōs blaberōn chatēgorountes, tēn monarchian thaumaxomen kai tēn Homērirēn epainoumen gnōmēn, hē touton eisēgeitai ton nomon" ouk agathon"“ 2ar phēsi »g"eolykoiphaniē, heis koiranos estōs heis
And condemning both anarchy and the rule of many as harmful, we admire monarchy and praise the Homeric maxim that lays down this law: 'The rule of many is not good; let there be one ruler, one
Notes and citation
Summary: Monarchy is praised, as in Homer's maxim.
- Homer, Iliad 2.204–205. The quotation ends in 3.3.
Extrabiblical texts: Homer, Il. 2.204–205 (Homer, Iliad; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.2 (Raeder, 68; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-2
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.3Raeder, 68
βασιλεύς.“ ταῦτα δὲ οὐ τηνάλλως ἀδολεσχῶ, ἀλλ᾽ ἀπὸ τῶν ἀνθρωπίνων δεικνύναι τὰ θεῖα πειρώμενος καὶ ἀξιῶν ὑμᾶς, ὦ ἄνδρες, καὶ ἐπ᾽ ἐκείνων τόνδε διατηρῆσαι τὸν ὅρον καὶ ὑγιεῖς μὲν καὶ ἀρτίους ἀποκαλεῖν τοὺς τὴν ὀληθῆ θεολογίαν ἀσπαζομένους, ἣν καὶ ἡ φύσις ἐξ ἀρχῆς παραδέδωκε, καὶ τὰ θεῖα ὕστερον ἐκράτυνε λόγια, ἀναπήρους δ᾽ αὖ προσαγορεύειν μὴ μόνον ἐκείνους, οἱ οὐδένα θεὸν εἶναι νομίζουσιν, ἀλλὰ καὶ τούτους, οἷ εἰς πολλὰ τὸ θεῖον κατεμέρισαν σέβας καὶ τῷ δημιουργῷ τῶν ὅλων τὴν κτίσιν ξυνέταξαν.
basileus.“ tauta de ou tēnallōs adoleschō, all᾽ apo tōn anthrōpinōn deiknynai ta theia peirōmenos kai axiōn hymas, ō andres, kai ep᾽ ekeinōn tonde diatērēsai ton horon kai hygieis men kai artious apokalein tous tēn olēthē theologian aspazomenous, hēn kai hē physis ex archēs paradedōke, kai ta theia hysteron ekratyne logia, anapērous d᾽ au prosagoreuein mē monon ekeinous, hoi oudena theon einai nomizousin, alla kai toutous, hoi eis polla to theion katemerisan sebas kai tǭ dēmiourgǭ tōn holōn tēn ktisin xynetaxan.
king.' I am not chattering idly in saying this, but trying to show divine things from human ones, and asking you, gentlemen, to keep this rule in divine matters too: to call sound and whole those who embrace the true theology, which nature handed down from the beginning and the divine oracles later confirmed; and to call maimed not only those who think there is no god, but also those who divided the divine worship among many and ranked creation with the Maker of the universe.
Notes and citation
Summary: Polytheists, like atheists, are maimed in their theology.
Extrabiblical texts: Homer, Il. 2.205 (Homer, Iliad; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.3 (Raeder, 68; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-3
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.4Raeder, 68
οὔκουν μόνοι γε ἄθεοι “Διαγόρας ὃ Μιλήσιος καὶ ὁ Κυρηναῖος Θεόδωρος χαὶ Ἐὐήμερος. ὃ Τεγεάτης καὶ οἵ τούτοις ἦἠκολουθηπότες, Ι παντάπασι φάντες μὴ εἶναι θεούς, ὡς ὁ Πλούταρχος ἔφη, ἀλλὰ καὶ Ὅμηρος καὶ ᾿Ησίοδος καὶ αἵ τῶν φιλοσόφων ξυμμορίαι, παμπόλλους μὲν θεῶν μυθολογήσαντες ὁρμαθούς, ἀνδραποδώδεις δέ τινας καὶ παθῶν ἀνθρωπίνων ἀποφήναντες δούλους.
oukoun monoi ge atheoi “Diagoras ho Milēsios kai ho Kyrēnaios Theodōros chai Euēmeros. ho Tegeatēs kai hoi toutois ēēkolouthēpotes, I pantapasi phantes mē einai theous, hōs ho Ploutarchos ephē, alla kai Homēros kai ᾿Ēsiodos kai hai tōn philosophōn xymmoriai, pampollous men theōn mythologēsantes hormathous, andrapodōdeis de tinas kai pathōn anthrōpinōn apophēnantes doulous.
So the atheists are not only Diagoras of Miletus, Theodorus of Cyrene, Euhemerus of Tegea, and their followers, who said outright that there are no gods, as Plutarch said, but also Homer, Hesiod, and the companies of the philosophers, who told myths of very many strings of gods and showed some of them to be slavish and slaves to human passions.
Notes and citation
Summary: Homer, Hesiod, and the philosophers are as godless as the declared atheists.
- Plutarch (Ps.-Plutarch), Placita 1.7.
Extrabiblical texts: Euhemerus (Euhemerus, Sacred Record; allusion); Plutarch, Plac. 1.7 (Plutarch; allusion); Aëtius (Aëtius, Placita; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.4 (Raeder, 68; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-4
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.5Raeder, 69
εἰσὶ δὲ οἱ καὶ ἀνέδην τὰ αἴσχιστα πάθη, τὰ παρὰ σφῶν κατηγορούμενα, καὶ ὧν ἐπιμελῶς κρατεῖν τοῖς νέους παρακελεύονται, θεούς τε ὠνόμασαν καὶ ὡς θεοῖς τὸ γέρας ἀπένειμαν.
eisi de hoi kai anedēn ta aischista pathē, ta para sphōn katēgoroumena, kai hōn epimelōs kratein tois neous parakeleuontai, theous te ōnomasan kai hōs theois to geras apeneiman.
There are some who openly named as gods the most shameful passions, which they themselves condemn and which they urge the young carefully to master, and gave them the honor due to gods.
Notes and citation
Summary: Some even deified the passions they condemned.
Cite (SBL): Theodoret, Graec. aff. cur. 3.5 (Raeder, 69; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-5
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.6Raeder, 69
ὡς δέ φησιν. ὃ Σιπελιώτης Αιόδωρος, Αἰγύπτιοι τὸν ἥλιον καὶ τὴν σελήνην θεοὺς ὠνόμασαν πρῶτοι καὶ ἐκάλεσαν τὸν μὲν ἥλιον Ὄσιριν, τὴν δὲ σελήνην Ἶσιν καὶ Φοίνικας δὲ ὡσαύτως παρ᾽ ἐκείγῶν τοῦτο μεμωθηκότας τὴν Αἰγυπτίων ζηλῶσαι θεοποιΐαν.
hōs de phēsin. ho Sipeliōtēs Aiodōros, Aigyptioi ton hēlion kai tēn selēnēn theous ōnomasan prōtoi kai ekalesan ton men hēlion Osirin, tēn de selēnēn Isin kai Phoinikas de hōsautōs par᾽ ekeigōn touto memōthēkotas tēn Aigyptiōn zēlōsai theopoiïan.
As Diodorus of Sicily says, the Egyptians first named the sun and the moon gods, calling the sun Osiris and the moon Isis; and the Phoenicians likewise, having learned this from them, imitated the Egyptians' making of gods.
Notes and citation
Summary: Diodorus says the Egyptians first deified sun and moon.
- Diodorus Siculus 1.11.1.
Extrabiblical texts: Diodorus Siculus, 1.11.1 (Diodorus Siculus, Library of History; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.6 (Raeder, 69; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-6
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.7Raeder, 69
ξυνομολογεῖ δὲ καὶ ὁ Πλάτων ἐν τῷ Κρατύλῳ, καὶ τοὺς Ἕλληνας τόνδε πρῶτον περὶ τῶν καλουμένων θεῶν τὸν πλάνον εἰσδέξασθαι. λέγει δὲ ὧδε᾽ φαίνονταί μοι οἵ πρῶτοι τῶν ἀνθρώπων οἱ περὶ τὴν ἱἙλλάδα τούτους μόνους ἡγεῖσθαι θεούς, οὔσπερ νῦν οἵ πολλοὶ τῶν βαρβάρων, ἥλιον καὶ σελήνην καὶ γῆν καὶ ἄστρα καὶ οὐρανόν᾽ ἅτε οὖν αὐτὰ ὁρῶντες ἰόντα δρόμῳ καὶ θέοντα, ἀπὸ ταύτης τῆς φύσεως, τῆς τοῦ θεῖν, θεοὺς αὐτοὺς ἐπονομάσαι.
xynomologei de kai ho Platōn en tǭ Kratylǭ, kai tous Hellēnas tonde prōton peri tōn kaloumenōn theōn ton planon eisdexasthai. legei de hōde᾽ phainontai moi hoi prōtoi tōn anthrōpōn hoi peri tēn hiEllada toutous monous hēgeisthai theous, ousper nyn hoi polloi tōn barbarōn, hēlion kai selēnēn kai gēn kai astra kai ouranon᾽ hate oun auta horōntes ionta dromǭ kai theonta, apo tautēs tēs physeōs, tēs tou thein, theous autous eponomasai.
Plato in the Cratylus agrees that the Greeks too first received this error about the so-called gods. He says this: 'It seems to me that the first men in Greece thought these alone were gods, as many of the barbarians do now: sun, moon, earth, stars, and heaven. Seeing them always moving on their course and running, from this nature of running they named them gods.'
Notes and citation
Summary: Plato's Cratylus says the first Greeks deified the heavenly bodies.
- Plato, Cratylus 397c–d (quoted already in 2.27).
Extrabiblical texts: Plato, Crat. 397c–d (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.7 (Raeder, 69; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-7
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.8Raeder, 70
ὃ μὲν οὖν πάνσοφος τῶν ὕλων δημιουργός, ἀνενδεὴς ὧν καὶ οὐδενὸς τὸ παράπαν ἢ ὁρατῶν ἢ ἀοράτων δεόμενος, καὶ οὐρανὸν “καὶ γῆν καὶ ἥλιον καὶ σελήνην καὶ τἄλλα, ὅσα ἐστὶν αἰσθητά τε καὶ ὁρατά, τῆς τῶν ἀνθρώπων χάριν ἐδημιούργησε χρείας" μᾶλλον δὲ ὑπερέβη τῇ τῆς μεγαλουργίας φιλοτιμίᾳ τὴν χρείαν καὶ προσφέρει διὰ τούτων αὐτοῖς παντοδαπῶν ἀπόλαυσιν ἀγαθῶν.
ho men oun pansophos tōn hylōn dēmiourgos, anendeēs hōn kai oudenos to parapan ē horatōn ē aoratōn deomenos, kai ouranon “kai gēn kai hēlion kai selēnēn kai talla, hosa estin aisthēta te kai horata, tēs tōn anthrōpōn charin edēmiourgēse chreias" mallon de hyperebē tę̄ tēs megalourgias philotimią tēn chreian kai prospherei dia toutōn autois pantodapōn apolausin agathōn.
The all-wise Maker of the universe, being without need and wholly lacking nothing visible or invisible, made heaven and earth, sun and moon, and the other things that are sensible and visible, for the use of human beings; or rather, in the generosity of his magnificence he exceeded their need, and through these offers them the enjoyment of all kinds of goods.
Notes and citation
Summary: God, needing nothing, made the visible world for human use and enjoyment.
Cite (SBL): Theodoret, Graec. aff. cur. 3.8 (Raeder, 70; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-8
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.9Raeder, 70
ἥλιος μὲν γὰρ ἀνίσχων καὶ τὴν ἡμέραν ποιῶν πρὸς ἐργασίαν διεγείρει τῶν ἀνθρώπων τὸ γένος" ἡ δὲ σελήνη, τοῦ μείζονος ὑποχωροῦντος φωστῆρος, τῆς νυκτὸς τὸ ζοφῶδες κεράννυσι καὶ οὔτε τοὺς διαναπαύεσθαν βουλὸμένους ἀλγύνει τῇ τοῦ φωτὸς περιουσίᾳ καὶ τοῖς ὁδοιπορεῖν ἢ δρᾶν ἄλλο τι βουλομένοις χορηγεῖ δαδουχίαν ἀρκοῦσαν" καὶ φθινούσης δὲ ταύτης, οἵ ἀστέρες τήνδε πληροῦσι τὴν χρείαν.
hēlios men gar anischōn kai tēn hēmeran poiōn pros ergasian diegeirei tōn anthrōpōn to genos" hē de selēnē, tou meizonos hypochōrountos phōstēros, tēs nyktos to zophōdes kerannysi kai oute tous dianapauesthan boulomenous algynei tę̄ tou phōtos periousią kai tois hodoiporein ē dran allo ti boulomenois chorēgei dadouchian arkousan" kai phthinousēs de tautēs, hoi asteres tēnde plērousi tēn chreian.
For the sun, rising and making the day, rouses the human race to work; the moon, when the greater light withdraws, tempers the gloom of the night, neither troubling those who wish to rest with too much light nor failing to supply sufficient torchlight to those who wish to travel or do something else; and when it wanes, the stars fill this need.
Gen 1:16 (echo, low confidence)
Notes and citation
Summary: Sun, moon, and stars serve human needs.
Cite (SBL): Theodoret, Graec. aff. cur. 3.9 (Raeder, 70; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-9
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.10Raeder, 70
ὃ μὲν οὖν δημιουργός, ὡς ἔφην, τοσαύτην τῶν ἀνθρώπων πεποίηται προμήθειαν᾽ οἱ δέ, τῶν μεγίστων τούτῶν δωρεῶν τετυχηκότες, ποδηγεῖσθαι δέον ἐκ τούτων καὶ τὸν τούτων δημιουργόν τε καὶ χορηγὸν ὡς μεγαλόδωρον ἀνυμνεῖν, τὸν μὲν ἀγέραστον εἴασαν,..ἐσεβάσθησαν δὲ καὶ ἐλάτρευσαν,’ ἀποστολικῶς εἰπεῖν,.,«τῇ πτίσει παρὰ τὸν κτίσωντα,“ καὶ τῶν δωρεῶν τό τε μέγεθος καὶ τὸ κάλλος ἀφορμὴν αὐτοῖς ἀχαριστίας προὐξένησεν. τὸν γὰρ δοτῆρα τούτων ἠγνόησαν καὶ τούτοις τὸ τῷ Θεῷ προσῆκον ἀπένειμαν σέβας.
ho men oun dēmiourgos, hōs ephēn, tosautēn tōn anthrōpōn pepoiētai promētheian᾽ hoi de, tōn megistōn toutōn dōreōn tetychēkotes, podēgeisthai deon ek toutōn kai ton toutōn dēmiourgon te kai chorēgon hōs megalodōron anymnein, ton men ageraston eiasan,..esebasthēsan de kai elatreusan,’ apostolikōs eipein,.,«tę̄ ptisei para ton ktisōnta,“ kai tōn dōreōn to te megethos kai to kallos aphormēn autois acharistias prouxenēsen. ton gar dotēra toutōn ēgnoēsan kai toutois to tǭ Theǭ prosēkon apeneiman sebas.
The Maker, as I said, has taken such great care of human beings; but they, having received these greatest gifts, when they should have been guided by them to praise their Maker and Giver as generous, left him unhonored, and 'worshiped and served', to speak with the apostle, 'the creature rather than the Creator'; and the greatness and beauty of the gifts gave them occasion for ingratitude. For they did not know the Giver of them and gave them the worship due to God.
Rom 1:25 (quotation, high confidence)
Notes and citation
Summary: Humans worshiped the gifts instead of the Giver, as Paul says.
Cite (SBL): Theodoret, Graec. aff. cur. 3.10 (Raeder, 70; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-10
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.11Raeder, 70
καίτοι γε προορῶν, ἅτε δὴ πάνσοφος ὦν, ὁ δημιουργὸς τόνδε τῶν ἀνθρώπων τὸν πλάνον, πάθη τινὰ ξυνεκλήρωσε τοῖς στοιχείοις, ἵνα τὸ μὲν κάλλος αὐτῶν καὶ τὸ μέγεθος θαυμάξεσθὰι παρασκξυάξῃ τὸν ποιητήν, Ι τὰ δέ γε. ξυνἐζευγμένα παθήματα κωλύῃ τὴν θείαν αὐτοῖς προσφέρξιῦ, προσπύνησιν.
kaitoi ge proorōn, hate dē pansophos ōn, ho dēmiourgos tonde tōn anthrōpōn ton planon, pathē tina xyneklērōse tois stoicheiois, hina to men kallos autōn kai to megethos thaumaxesthai paraskxyaxę̄ ton poiētēn, I ta de ge. xynezeugmena pathēmata kōlyę̄ tēn theian autois prospherxiy, prospynēsin.
Yet the Maker, being all-wise and foreseeing this error of human beings, allotted certain weaknesses to the elements, so that their beauty and greatness might cause the Maker to be admired, while the weaknesses joined to them might prevent divine worship from being offered to them.
Notes and citation
Summary: God gave the elements weaknesses to prevent their worship.
Cite (SBL): Theodoret, Graec. aff. cur. 3.11 (Raeder, 70; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-11
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.12Raeder, 71
- αὐτίκα τοίνυν τὸν φανότατον ἥλιον καὶ τὴν σελήνην πρύπτει μὲν νέφη σμικρά, ὁμίμη δὲ καὶ ἀχλὺς ἀμβλυτέρας αὐτοῖν τὰς ἀκτῖνας ποιεῖ, ἔστι δὲ ὅτε καὶ πάμπαν μεσούσης ἡμέρας, οὔτε νεφῶν ἐπιπροσθούντων οὔτε ᾿βεχυμένης ὁμίχλης, φροῦδον᾽ γίνεται τοῦ ἡλίου τὸ φῶρ᾽ ταὐτὸ δὲ τοῦτο καὶ τῇ σελήνῃ νύχτωρ τὸ πάθος προσγίνεται.
- autika toinyn ton phanotaton hēlion kai tēn selēnēn pryptei men nephē smikra, homimē de kai achlys amblyteras autoin tas aktinas poiei, esti de hote kai pampan mesousēs hēmeras, oute nephōn epiprosthountōn oute ᾿bechymenēs homichlēs, phroudon᾽ ginetai tou hēliou to phōr᾽ tauto de touto kai tę̄ selēnę̄ nychtōr to pathos prosginetai.
For instance, small clouds hide the brilliant sun and the moon, and fog and mist make their rays duller; and sometimes even at midday, with no clouds in the way and no fog spread out, the light of the sun vanishes altogether; and the same thing happens to the moon at night.
Notes and citation
Summary: Clouds and eclipses show the weakness of sun and moon.
Cite (SBL): Theodoret, Graec. aff. cur. 3.12 (Raeder, 71; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-12
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.13Raeder, 71
ἀτὰρ δὴ καὶ τόδὲ πάλιν ὃ σοφὸς ἐμηχανήσατο Κύριος. ἐπειδὴ γὰρ ἡ μετρία ᾽τοῦ ἡλίου θερμότης. καὶ σώμασιν. ἐπιτηδεία καὶ σπέρμασι καὶ φυτοῖς (τὰ μὲν γὰρ αὔξει καὶ τρέφει, τοὺς δὲ καρποὺς πεπαίνει καὶ ὡρίμους ποιεῖ), σφοδροτέραν ἔστιν ὅτε παρασκευάζει προσβάλλειν τὴν ἀκτῖνα, ὡς ἀνιᾶσαι μὲν τῶν ἀνθρώπων τὰ σώματα καὶ τῶν ἄλλων γε ζῴων, διαφθεῖραι δὲ τῶν σπερμάτων καὶ τῶν φυτῶν τὰς ὠδῖνας, ἵνὰ μὴ ἑωῆς τοῦτον ὑπολάβωμεν αἴτιον, ἀλλ᾽ ὑπουργὸν εἶναι πιστεύωμεν τοῦ θείου θελήματος.
atar dē kai tode palin ho sophos emēchanēsato Kyrios. epeidē gar hē metria ᾽tou hēliou thermotēs. kai sōmasin. epitēdeia kai spermasi kai phytois (ta men gar auxei kai trephei, tous de karpous pepainei kai hōrimous poiei), sphodroteran estin hote paraskeuazei prosballein tēn aktina, hōs aniasai men tōn anthrōpōn ta sōmata kai tōn allōn ge zǭōn, diaphtheirai de tōn spermatōn kai tōn phytōn tas ōdinas, hina mē heōēs touton hypolabōmen aition, all᾽ hypourgon einai pisteuōmen tou theiou thelēmatos.
The wise Lord contrived this too: since the moderate warmth of the sun is suited to bodies, seeds, and plants (it makes some grow and nourishes them, and ripens the fruits and makes them seasonable), he sometimes makes the ray strike more fiercely, so as to distress the bodies of human beings and other animals and to ruin the fruits of seeds and plants, so that we may not suppose the sun to be the cause of life but believe it to be a servant of the divine will.
Notes and citation
Summary: The sun's harmful heat shows it is only God's servant.
Cite (SBL): Theodoret, Graec. aff. cur. 3.13 (Raeder, 71; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-13
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.14Raeder, 71
καὶ μέντοι καὶ τὸν ἀέρά ζωῆς μὲν ἡμῖν ἀπέφηνε ξυνεργόν᾽ τοῦτον γάρ τοὶ οὐ “μόνον ἡμεῖς, ἀλλὰ καὶ τῶν ἀλόγων ἕκαστον ἀναπνέον διαξῇ,. καὶ τῇ εἰσροῇ τὴν ἔμφυτον κεράννυσι θερμασίαν" ἀλλ᾽ ὅμως καὶ λοιμώδης ἔκ τοῦ ἀέρος ἐπιγίνεται νόσος, καὶ φθείρεται τὰ σώματα τῇ εὐκρασίᾳ τῇ τούτου τρεφόμενα, ὅπως ἂν μὴ καὶ τοῦτον θεὸν ὑπολάβωμεν, ἀλλὰ τρεπτὸν καὶ ἀλλοιωτὸν ὁρῶντες ἀποδράσωμεν τὴν προσκύνησιν.
kai mentoi kai ton aera zōēs men hēmin apephēne xynergon᾽ touton gar toi ou “monon hēmeis, alla kai tōn alogōn hekaston anapneon diaxę̄,. kai tę̄ eisroę̄ tēn emphyton kerannysi thermasian" all᾽ homōs kai loimōdēs ek tou aeros epiginetai nosos, kai phtheiretai ta sōmata tę̄ eukrasią tę̄ toutou trephomena, hopōs an mē kai touton theon hypolabōmen, alla trepton kai alloiōton horōntes apodrasōmen tēn proskynēsin.
He also made the air a partner of our life; for not only we but every irrational animal lives by breathing it, and by its inflow tempers its innate heat. Yet pestilential disease also comes from the air, and the bodies nourished by its good temper perish, so that we may not suppose it a god, but, seeing it changeable and alterable, shun its worship.
Notes and citation
Summary: The air gives life but also brings plague, so it is no god.
Cite (SBL): Theodoret, Graec. aff. cur. 3.14 (Raeder, 71; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-14
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.15Raeder, 71
καὶ τὴν γῆν δὲ ὡσαύτως φερέσβιον μὲν καὶ πλουτοδότειραν καὶ μητέρα καὶ τιθήνην καὶ κοινὸν ἔδαφος ἀπέφηνεν ὁ δημιουργός᾽ ἀλλ ὡς ἂν μὴ ταῦτα ὁρῶντες ἀποβουκοληθῶμεν καὶ θεοποιήσωμεν ὡς ἀγαθῶν χοφηγόν; πολλὰ καὶ ταύτῃ χαὶ διάφορα ξυνεκλήρωσε πάθη" καὶ γὰρ ψυχρότητος αὐτῇ καὶ θερμότῆτος ἀμετρία λυμαίνεται, καὶ πέρα τῆς χρείας ὁομένη διαλύεται παὶ διαφθείρει καὶ τὰ φυτὰ καὶ τὰ σπέρματα᾽ καὶ αὖ πάλιν, τῶν νεφῶν κατὰ καιρὸν τὰς ὠδῖνας οὐ προχεόντῶν, διαυαίνεταί τε καὶ ἄκαρπος γίνεται" πολλάκις δὲ καὶ ψεκάδες οὐκ εἰς καιρὸν φερόμεναι σηπεδόνα ἐμποιοῦσι, καὶ κνώδαλα ἄττα καὶ θηρία τίκτειν ἐπὶ λύμῃ τῶν ἀνθρώπων βιάξεται.
kai tēn gēn de hōsautōs pheresbion men kai ploutodoteiran kai mētera kai tithēnēn kai koinon edaphos apephēnen ho dēmiourgos᾽ all hōs an mē tauta horōntes apoboukolēthōmen kai theopoiēsōmen hōs agathōn chophēgon? polla kai tautę̄ chai diaphora xyneklērōse pathē" kai gar psychrotētos autę̄ kai thermotētos ametria lymainetai, kai pera tēs chreias hoomenē dialyetai pai diaphtheirei kai ta phyta kai ta spermata᾽ kai au palin, tōn nephōn kata kairon tas ōdinas ou procheontōn, diauainetai te kai akarpos ginetai" pollakis de kai psekades ouk eis kairon pheromenai sēpedona empoiousi, kai knōdala atta kai thēria tiktein epi lymę̄ tōn anthrōpōn biaxetai.
Likewise the Maker made the earth life-bearing, giver of wealth, mother, nurse, and common ground; but so that seeing this we might not be beguiled and deify it as supplier of goods, he allotted it many and various weaknesses. For excess of cold and heat injures it; watered beyond need, it dissolves and ruins plants and seeds; and again, when the clouds do not pour out their burdens in season, it dries up and becomes fruitless; and often showers coming out of season cause rot and force it to breed vermin and beasts to the harm of human beings.
Notes and citation
Summary: The earth's many weaknesses show it is no god.
Cite (SBL): Theodoret, Graec. aff. cur. 3.15 (Raeder, 71; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-15
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.16Raeder, 72
τοιγαροῦν ταύτην ὁρῶντες τὴν ἀσθένειαν οἱ τὸν νοῦν ἐρρωμένοι; προσκυνεῖν ὡς θεὸν οὐκ ἀνέχονται, ἀλλὰ διά γε ταύτης καὶ τῶν ἐν αὐτῇ φυομένων πρὸς τὸν τούτῆς καὶ τὸν τούτων ποιητὴν ξεναγοῦνται καὶ διὰ τῶν ὁρωμένων πρὸς τὸν ἀόρατον ποδηγοῦνται. ταύτῃ τοι μάλα σοφῶς ὄρα καὶ ἐπηβόλως ἔφη τις τῶν ἡμετέρων᾽..ἐκ γὰρ μεγέθους καὶ καλλονῆς “τισμάτων ἀναλόγως ὃ γενεσιουργὸς αὐτῶν θεωρεῖται. οὐ γὰρ οἷα τὰ ποιήματα, τοιοῦτος ὁ ποιητής, οὐδὲ ἡλίκα ταῦτα, τηλικοῦτος ἐκεῖνος" τὰ μὲν γὰρ ὁρατὰ καὶ ἁπτὰ καὶ αἰσθητὰ καί τισι πάθεσι ξυνεζευγμένα, ] ὁ δὲ ἀναφὴς καὶ ἀόρατος ἀπαθής τε καὶ ἄφθαρτος καὶ περιγραφὴν οὐχ ὑπομένων ὥσπερ δὴ τὰ ποιήματα.
toigaroun tautēn horōntes tēn astheneian hoi ton noun errōmenoi? proskynein hōs theon ouk anechontai, alla dia ge tautēs kai tōn en autę̄ phyomenōn pros ton toutēs kai ton toutōn poiētēn xenagountai kai dia tōn horōmenōn pros ton aoraton podēgountai. tautę̄ toi mala sophōs ora kai epēbolōs ephē tis tōn hēmeterōn᾽..ek gar megethous kai kallonēs “tismatōn analogōs ho genesiourgos autōn theōreitai. ou gar hoia ta poiēmata, toioutos ho poiētēs, oude hēlika tauta, tēlikoutos ekeinos" ta men gar horata kai hapta kai aisthēta kai tisi pathesi xynezeugmena, ] ho de anaphēs kai aoratos apathēs te kai aphthartos kai perigraphēn ouch hypomenōn hōsper dē ta poiēmata.
So those strong in mind, seeing this weakness, do not consent to worship it as a god, but through it and what grows in it they are guided to the Maker of it and of them, and are led through visible things to the Invisible. For this reason one of our own said very wisely and aptly: 'For from the greatness and beauty of created things their Maker is correspondingly perceived.' For the Maker is not such as his works are, nor as great as they; they are visible, tangible, perceptible, and joined to certain weaknesses, but he is intangible, invisible, impassible, incorruptible, and does not admit circumscription as the works do.
Notes and citation
Summary: The created world leads the wise to its invisible Maker, as Wisdom 13:5 says.
- Wisdom of Solomon 13:5, which Theodoret ascribes to 'one of our own'.
Extrabiblical texts: Wis 13:5 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.16 (Raeder, 72; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-16
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.17Raeder, 73
διὸ δὴ μάλα γε ἁρμοδίως τὸ.,ἀναλόγως“ τῷ λόγῳ προστέθεικεν. ὅταν γὰρ ἴδωμεν τῶν οὐρανῶν τὰ κύτη καὶ τῆς γῆς τὸ εὖρος καὶ τῶν πελαγῶν τὰ μεγέθη καὶ τὴν ἡλίου λαμπρότήτὰ καὶ τῆς σελήνης τὸ σέλας καὶ τἄλλα ὅσα ἐστὶν ὁρατά, οὐ τούτοις παρισοῦμεν τὸν ποιητήν, ἀλλ᾽ ἀπείρῳ τινὶ καὶ μεγέθει καὶ πάλλει κρείττονα τῶν πονημάτων εἶναί φαμεν.
dio dē mala ge harmodiōs to.,analogōs“ tǭ logǭ prostetheiken. hotan gar idōmen tōn ouranōn ta kytē kai tēs gēs to euros kai tōn pelagōn ta megethē kai tēn hēliou lamprotēta kai tēs selēnēs to selas kai talla hosa estin horata, ou toutois parisoumen ton poiētēn, all᾽ apeirǭ tini kai megethei kai pallei kreittona tōn ponēmatōn einai phamen.
That is why he very aptly added 'correspondingly' to the sentence. For when we see the vaults of the heavens, the breadth of the earth, the size of the seas, the brightness of the sun, the gleam of the moon, and the other visible things, we do not make the Maker equal to them, but say that he surpasses his works by an infinite greatness and beauty.
Notes and citation
Summary: 'Correspondingly' means God infinitely surpasses his works.
Extrabiblical texts: Wis 13:5 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.17 (Raeder, 73; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-17
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.18Raeder, 73
εἰκότως οὖν ἄρα ὃ σοφὸς ἐκεῖνος ἀνὴρ ἔφησεν"..ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γένεσιουργὸς αὐτῶν θεωρεῖται. τοῦτον ἐμπεδοῖ τὸν λόγον καὶ ὃ θεῖος ἀπόστολος, λέγων ὡδί ο.ιτὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ χτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὖτο
eikotōs oun ara ho sophos ekeinos anēr ephēsen"..ek gar megethous kai kallonēs ktismatōn analogōs ho genesiourgos autōn theōreitai. touton empedoi ton logon kai ho theios apostolos, legōn hōdi o.ita gar aorata autou apo chtiseōs kosmou tois poiēmasin nooumena kathoratai, hē te aïdios auto
Rightly then that wise man said: 'For from the greatness and beauty of created things their Maker is correspondingly perceived.' The divine apostle confirms this argument too, saying: 'For his invisible things are clearly seen from the creation of the world, being understood through the things that are made, his eternal
Rom 1:20 (quotation, high confidence)
Notes and citation
Summary: Paul in Romans confirms the teaching of Wisdom 13:5.
- The quotation of Rom 1:20 ends in 3.19.
Extrabiblical texts: Wis 13:5 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.18 (Raeder, 73; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-18
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.19Raeder, 73
ῦ δύναμις καὶ θειότης. διὰ γὰρ δὴ τῶν ὁρωμένων τὸν ἀόρατον φανταξζόμεθα ποιητήν. καὶ καθάπερ κιβωτὸν ἢ βάθρον ὁρῶντες, οὐ τέκτονα ταῦτα καλοῦμεν, ἀλλὰ τέκτονος ὀνομάζομεν ἔργα, καὶ σκάφος ἄριστα κατεσκευασμένον θεώμδνοι, οὐ μόνον ἐκεῖνο θαυμάξομεν, ἀλλὰ καὶ τὸν ναυπηγόν, ὅτι μάλιστα καὶ μὴ παρόντα, ἐπαινοῦμεν, κἂν ὅρμον ἴδωμεν ἢ ἄλλο τι περιδέραιον εὖ ἠσκημένον, τῷ χρυσοχύῳ τὴν εὐφημίαν προσφέρομεν᾽ οὕτω δὴ καὶ τῇ κτίσει τὼ ὀφθαλμὼ προσφέροντες, ἀγάμεθα μὲν ταύτης καὶ τὸ μέγεθος καὶ τὸ κάλλος καὶ τὴν ἀναβλύξουσαν χρείαν, παταλιπὼν δὲ ταῦτα ὁ νοῦς, πρὸς ἐκεῖνόν γε τρέχει τὸν ταῦτα σοφῶς τεμτηνάμενον.
y dynamis kai theiotēs. dia gar dē tōn horōmenōn ton aoraton phantaxzometha poiētēn. kai kathaper kibōton ē bathron horōntes, ou tektona tauta kaloumen, alla tektonos onomazomen erga, kai skaphos arista kateskeuasmenon theōmdnoi, ou monon ekeino thaumaxomen, alla kai ton naupēgon, hoti malista kai mē paronta, epainoumen, kan hormon idōmen ē allo ti perideraion eu ēskēmenon, tǭ chrysochyǭ tēn euphēmian prospheromen᾽ houtō dē kai tę̄ ktisei tō ophthalmō prospherontes, agametha men tautēs kai to megethos kai to kallos kai tēn anablyxousan chreian, patalipōn de tauta ho nous, pros ekeinon ge trechei ton tauta sophōs temtēnamenon.
power and divinity.' For through visible things we picture the invisible Maker. And just as when we see a chest or a stool we do not call these a carpenter but name them a carpenter's works, and when we behold a well-built ship we admire not only it but also praise the shipwright, even though he is not present, and if we see a necklace or other well-worked collar we offer praise to the goldsmith, so too, turning our eyes to creation, we admire its greatness, beauty, and abundant usefulness, but the mind leaves these and runs to him who wisely contrived them.
Rom 1:20 (quotation, high confidence)
Notes and citation
Summary: As works point to their craftsman, creation points the mind to its Maker.
Cite (SBL): Theodoret, Graec. aff. cur. 3.19 (Raeder, 73; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-19
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.20Raeder, 73
ἄριστα τοίνυν ὁ θεῖος ἀπόστολος εἴρηκεν" τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νουύμενα παθορᾶται; ἥ τε ἀΐδιος αὐτοῦ δυνάμις καὶ θειότης.“ εἶτα πάσης ἀναξίους εἶναι ξυγγνώμης φησὶ τοὺς τὴν μὲν κτίσιν τεθεαμένους, τὸν δὲ ταύτης οὐκ ἀγασθέντας δημιουργόν, ἀλλ᾽ αὐτῇ τὸ θεῖον ἀπονείμαντας σέβας.
arista toinyn ho theios apostolos eirēken" ta gar aorata autou apo ktiseōs kosmou tois poiēmasi nouymena pathoratai? hē te aïdios autou dynamis kai theiotēs.“ eita pasēs anaxious einai xyngnōmēs phēsi tous tēn men ktisin tetheamenous, ton de tautēs ouk agasthentas dēmiourgon, all᾽ autę̄ to theion aponeimantas sebas.
So the divine apostle spoke excellently: 'For his invisible things are clearly seen from the creation of the world, being understood through the things that are made, his eternal power and divinity.' Then he says that those who beheld creation but did not admire its Maker, giving divine worship to creation itself instead, are unworthy of any pardon.
Rom 1:20 (quotation, high confidence)
Notes and citation
Summary: Paul says those who worship creation instead of its Maker are without excuse.
Cite (SBL): Theodoret, Graec. aff. cur. 3.20 (Raeder, 73; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-20
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.21Raeder, 74
ὅθεν εἰκότως ἐπήγαγεν" »»δἱρ τὸ εἶναι αὐτοὺς ἀναπολογήτους" διότι γνόντες τὸν Θεόν, οὐχ ὡς Θεὸν ἐδόξασαν ἢ ηὐχαρίστήησαν, ἀλλ᾽ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία “ὁ αὔξων δὲ τὴν κατής γορίαν, καὶ τὴν οἴησιν αὐτῶν. εἰς μέσον προτέθειαεν" υφάσεοντεςς γάρ φησιν οοξἶναι σοφοί, ἐμωράνθησαν.“: ελέγει "δὲ καὶ τῆς ἀνοίας τὰ εἴδη".»καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου
hothen eikotōs epēgagen" »»dir to einai autous anapologētous" dioti gnontes ton Theon, ouch hōs Theon edoxasan ē ēucharistēēsan, all᾽ emataiōthēsan en tois dialogismois autōn, kai eskotisthē hē asynetos autōn kardia “ho auxōn de tēn katēs gorian, kai tēn oiēsin autōn. eis meson protetheiaen" yphaseontess gar phēsin ooxinai sophoi, emōranthēsan.“: elegei "de kai tēs anoias ta eidē".»kai ēllaxan tēn doxan tou aphthartou
Hence he rightly added: 'So that they are without excuse; because, knowing God, they did not glorify him as God or give thanks, but became futile in their reasonings, and their senseless heart was darkened.' And increasing the charge, he set out their conceit too: 'Claiming,' he says, 'to be wise, they became fools.' And he names the forms of their folly too: 'And they exchanged the glory of the incorruptible
Rom 1:20–23 (quotation, high confidence)
Notes and citation
Summary: Paul describes the folly of idolaters.
- The quotation of Rom 1:23 ends in 3.22.
Cite (SBL): Theodoret, Graec. aff. cur. 3.21 (Raeder, 74; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-21
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.22Raeder, 74
Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου.“ ἄφθαρτον γὰρ δὴ τὸν Θεὸν ὀνομάζοντες, τῶν φθειρομένων σωμάτων εἰκόνα κατασκευάσαντες (οὐ γὰρ δὴ τῆς ἀθανάτου ψυχῆς ἴσασι τὴν ἰδέαν). ταύτῃ τὸ θεῖον προσένειμαν σέβας. καὶ οὐκ ἀπέχρησεν αὐτοῖς εἰς ἀσέβειαν ἡ τῆσδε τῆς ἀφροσύνης ἀπόνοια, ἀλλὰ καὶ πτηνῶν καὶ τετραπόδων καὶ ἑρπετῶν κατασκευάσαντες δείνηλα, θεοὺς καὶ ταῦτα κεκλήκασι" καὶ ἅπερ ζῶντα πτείνουσιν ὡς ἰοβόλα τε καὶ ὀλέθρια, τούτων τὰς εἰκόνας θεοὺς σωτῆρας [ ὠνόμασαν.
Theou en homoiōmati eikonos phthartou anthrōpou.“ aphtharton gar dē ton Theon onomazontes, tōn phtheiromenōn sōmatōn eikona kataskeuasantes (ou gar dē tēs athanatou psychēs isasi tēn idean). tautę̄ to theion proseneiman sebas. kai ouk apechrēsen autois eis asebeian hē tēsde tēs aphrosynēs aponoia, alla kai ptēnōn kai tetrapodōn kai herpetōn kataskeuasantes deinēla, theous kai tauta keklēkasi" kai haper zōnta pteinousin hōs iobola te kai olethria, toutōn tas eikonas theous sōtēras [ ōnomasan.
God for the likeness of an image of corruptible man.' For while calling God incorruptible, they made an image of corruptible bodies (for they do not know the form of the immortal soul) and gave it divine worship. And the madness of this folly was not enough impiety for them; they also made images of birds, four-footed beasts, and reptiles, and called these gods too; and the very creatures they kill when alive as venomous and deadly, they named saviour gods in their images.
Rom 1:23 (quotation, high confidence)
Notes and citation
Summary: Idolaters worshiped images of men, beasts, and even venomous creatures.
Cite (SBL): Theodoret, Graec. aff. cur. 3.22 (Raeder, 74; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-22
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.23Raeder, 74
“Ἀλλ᾽ ἐπανέλθωμεν ἐπ᾽ ἐκεῖνο, ὃ τούσδε ἡμῖν τοὺς λόγους γεγέννηκεν, ὅτι πρώτους θεοὺς ἐνόμισαν καὶ «Αἰγύπτιοι καὶ Φοίνικες καὶ μέντοι καὶ Ἕλληνες ἥλιον καὶ σελήνην καὶ γῆν καὶ ἄστρα καὶ τἄλλα στοιχεῖα᾽ τοῦτο γὰρ δὴ “καὶ ὃ Πλάτων καὶ ὁ Σικελιώτης Διόδωρος καὶ ὁ Χαιρωνεὺς ἐδί-.
“All᾽ epanelthōmen ep᾽ ekeino, ho tousde hēmin tous logous gegennēken, hoti prōtous theous enomisan kai «Aigyptioi kai Phoinikes kai mentoi kai Hellēnes hēlion kai selēnēn kai gēn kai astra kai talla stoicheia᾽ touto gar dē “kai ho Platōn kai ho Sikeliōtēs Diodōros kai ho Chairōneus edi-.
But let us return to the point that gave rise to these words: that the Egyptians, the Phoenicians, and also the Greeks first thought the sun, moon, earth, stars, and the other elements to be gods. Plato, Diodorus of Sicily, and Plutarch of Chaeronea taught
Notes and citation
Summary: Plato, Diodorus, and Plutarch say the first gods were the elements.
- The sentence continues in 3.24.
Extrabiblical texts: Plato, Crat. 397c–d (Plato (works); allusion); Diodorus Siculus, 1.11 (Diodorus Siculus, Library of History; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.23 (Raeder, 74; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-23
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.24Raeder, 75
δαξε Πλούταρχος" χρόνῳ δὲ ὕστερον τοὺς εὖ τι δεδρακότας ἢ ἐν' πολέμοις ἀνδραγαθισαμένους ἢ γεωργίας τινὸς ἄρξαντας ἢ σώμασί τισι θεραπείαν προσενηνοχότας ἐθεοποίησάν τὲ καὶ νεὼς τούτοις ἐδείμαντο.
daxe Ploutarchos" chronǭ de hysteron tous eu ti dedrakotas ē en' polemois andragathisamenous ē geōrgias tinos arxantas ē sōmasi tisi therapeian prosenēnochotas etheopoiēsan te kai neōs toutois edeimanto.
this. Later they deified those who had done some good deed, or shown valor in wars, or begun some kind of farming, or brought healing to bodies, and built temples to them.
Notes and citation
Summary: Later the pagans deified human benefactors.
Extrabiblical texts: Plutarch (Plutarch; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.24 (Raeder, 75; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-24
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.25Raeder, 75
καὶ γὰρ δὴ καὶ τὸν Κρόνον ἄνθρωπον εἶναι Σαγχωνιάθων ἔφησε καὶ γυναῖκα τὴν Ῥέαν τὴν ἐκείνου ὁμόξυγα καὶ τὸν Δία καὶ τὴν “Ἥραν ἐκείνων γε παῖδας, εἶτα εὐεργεσιῶν τινῶν ἄρξαντας καὶ δεξαμένους τοῦ βίου τὸ τέλος, θείας παρὰ Φοινίκων ἀξιωθῆναι τιμῆς, καὶ θεοὺς ἀναγορευθῆναι καὶ βωμοῖς καὶ θυσίαις καὶ ἐτησίοις τιμηθῆναι δημοθοινίαις.
kai gar dē kai ton Kronon anthrōpon einai Sanchōniathōn ephēse kai gynaika tēn Rhean tēn ekeinou homoxyga kai ton Dia kai tēn “Hēran ekeinōn ge paidas, eita euergesiōn tinōn arxantas kai dexamenous tou biou to telos, theias para Phoinikōn axiōthēnai timēs, kai theous anagoreuthēnai kai bōmois kai thysiais kai etēsiois timēthēnai dēmothoiniais.
For Sanchuniathon said that Cronus was a man, and Rhea a woman, his wife, and Zeus and Hera their children; then, having begun certain benefactions and reached the end of their life, they were thought worthy of divine honor by the Phoenicians, proclaimed gods, and honored with altars, sacrifices, and yearly public feasts.
Notes and citation
Summary: Sanchuniathon says Cronus, Rhea, Zeus, and Hera were deified humans.
- Sanchuniathon as rendered by Philo of Byblos (Eusebius, Praep. ev. 1.10).
Extrabiblical texts: Philo of Byblos, Philo Byb. (Philo of Byblos, Phoenician History; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.25 (Raeder, 75; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-25
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.26Raeder, 75
καὶ Ἡρακλέα δέ, ὡς γενναῖόν τε καὶ ἀνδρεῖον, ἐθεοποίησαν Ἕλληνες, καὶ τὸν Ἠσηληπιόν, ὡς τῆς ἰατρωνῆς ἐπιστήμης εὑρετὴν γεγενημένον, θεὸν τελευτήσαντα προσηγόρευσαν. διὰ δὲ τὴν αὐτὴν αἱτίαν καὶ τὸν "άπιν Αἰγύπτιοι θείας προσηγορίας ἠξίωσαν.
kai Hēraklea de, hōs gennaion te kai andreion, etheopoiēsan Hellēnes, kai ton Ēsēlēpion, hōs tēs iatrōnēs epistēmēs heuretēn gegenēmenon, theon teleutēsanta prosēgoreusan. dia de tēn autēn haitian kai ton "apin Aigyptioi theias prosēgorias ēxiōsan.
The Greeks also deified Heracles as noble and brave, and called Asclepius a god after his death as the discoverer of medical science. For the same reason the Egyptians thought Apis worthy of the divine name.
Notes and citation
Summary: Heracles, Asclepius, and Apis were deified for their deeds.
Cite (SBL): Theodoret, Graec. aff. cur. 3.26 (Raeder, 75; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-26
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.27Raeder, 75
καίτοι φασὶν “Ἕλληνες τὸν μὲν Ἡρακλέα διὰ τὴν ξυμβᾶσαν ἐκ τῆς Δηϊανείρας ἐπιβουλὴν ξαυτὸν καταπρῆσαι καὶ τοῦτον τὸν τρόπον καταλῦσαι τὸν βίον, τὸν δὲ Ἠσκληπιόν, ἄνθρωπον. ὄντα καὶ πολλοὺς ἀνθρώπους διὰ τῆς ἰατρίνῆς ἐπιστήμης παμπόλλων ἀπαλλάξαντα παθημάτων, κεραυνῷ βληθῆναι ὑπὸ τοῦ Διὸς καὶ διαφθαρῆναι.
kaitoi phasin “Hellēnes ton men Hēraklea dia tēn xymbasan ek tēs Dēïaneiras epiboulēn xauton kataprēsai kai touton ton tropon katalysai ton bion, ton de Ēsklēpion, anthrōpon. onta kai pollous anthrōpous dia tēs iatrinēs epistēmēs pampollōn apallaxanta pathēmatōn, keraunǭ blēthēnai hypo tou Dios kai diaphtharēnai.
Yet the Greeks say that Heracles, because of the plot of Deianira, burned himself and ended his life in this way, and that Asclepius, a man who freed many people from very many ailments by medical science, was struck by Zeus's thunderbolt and destroyed.
Notes and citation
Summary: Yet the Greeks admit Heracles and Asclepius died as men.
Cite (SBL): Theodoret, Graec. aff. cur. 3.27 (Raeder, 75; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-27
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.28Raeder, 75
καὶ ταῦτα πρὸς ἑτέροις πολλοῖς ὃ Σικελιώτης Διόδωρος ἐν τῷ τετάρτῳ τῶν βιβλιοθηκῶν ξυνέγραψεν. ἀλλ᾽ ὅμως οὐδὲν ἧττον “Ἕλληνες, καὶ ταῦτα μεμαθηκότες, καὶ τὸν Ἡρακλέα καὶ τὸν Ἠσκληπιὸν θεοὺς ὀνομάζουσι, καὶ πρὸς τούτοις καὶ τοὺς Τυνδάρεω παῖδας Κάστορα καὶ Πολυδεύκην, οὺς Διοσκόρους προσαγορεύουσι, καίτοι οὐδὲ παλαιοτάτους ὄντας, ἀλλὰ τοῖς Ἀργοναύταις ξυμπλεύσαντας.
kai tauta pros heterois pollois ho Sikeliōtēs Diodōros en tǭ tetartǭ tōn bibliothēkōn xynegrapsen. all᾽ homōs ouden hētton “Hellēnes, kai tauta memathēkotes, kai ton Hēraklea kai ton Ēsklēpion theous onomazousi, kai pros toutois kai tous Tyndareō paidas Kastora kai Polydeukēn, ous Dioskorous prosagoreuousi, kaitoi oude palaiotatous ontas, alla tois Argonautais xympleusantas.
Diodorus of Sicily wrote this, among many other things, in the fourth book of his Library. Yet the Greeks, knowing this, nonetheless call Heracles and Asclepius gods, and besides them the sons of Tyndareus, Castor and Polydeuces, whom they call Dioscuri, though they are not even very ancient but sailed with the Argonauts.
Notes and citation
Summary: Diodorus records these deaths, yet the Greeks still call these men gods.
- Diodorus Siculus 4.38; 4.71.
Extrabiblical texts: Diodorus Siculus, 4.38 (Diodorus Siculus, Library of History; allusion); Diodorus Siculus, 4.71 (Diodorus Siculus, Library of History; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.28 (Raeder, 75; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-28
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.29Raeder, 76
καὶ γὰρ καὶ οὗτον καὶ Ἥραφλῆς καὶ πρὸς τούτοις Ὀρφεύς, τῇ κιθάρᾳ χρώμενος καὶ τοῖς προύμασι τοὺς ἰχθύας καταθέλγων καὶ ἕπεσθαι τῇ τῆς ἠχῆς ἁρμονίᾳ καταναγκάζων, τὸν τῶν Ἀργοναυτῶν ἐπλήρουν κατάλογον ὅτι δὲ μιᾷ γενεᾷ τῶν Τρωϊκῶν οὗτοί γε ἦσαν πρεσβύτεροι, ἐν τῇ πρὸ ταύτης ἀπεδείξαμεν διαλέξει.
kai gar kai houton kai Hēraphlēs kai pros toutois Orpheus, tę̄ kitharą chrōmenos kai tois proumasi tous ichthyas katathelgōn kai hepesthai tę̄ tēs ēchēs harmonią katanankazōn, ton tōn Argonautōn eplēroun katalogon hoti de mią geneą tōn Trōïkōn houtoi ge ēsan presbyteroi, en tę̄ pro tautēs apedeixamen dialexei.
For these, and Heracles, and besides them Orpheus, who used the lyre, charmed the fish with his notes, and compelled them to follow the harmony of the sound, filled up the list of the Argonauts; and that these were one generation older than the Trojan times we showed in the discourse before this one.
Notes and citation
Summary: The Dioscuri, Heracles, and Orpheus were Argonauts, a generation before Troy.
- See 2.47–49.
Cite (SBL): Theodoret, Graec. aff. cur. 3.29 (Raeder, 76; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-29
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.30Raeder, 76
καὶ τὸν Διόνυσον δέ, ὡς πρῶτον ἄμπελον πεφυτευκπότα καὶ τὸν ταύτης καρπὸν ἀποθλέίψαντα παὶ δείξαντα τοῦ οἴνου τὴν χρείαν, τῷ τῶν ἄλλων θεῶν ξυνέταξαν δρμαθῷ. τὴν δέ γε Ἀφροδίτην, οὐδὲ εὐεργεσίας τινὸς ἄρξασαν, ἀλλὰ χαὶ ἀκολασίας γεγενημένην διδάσκαλον (χαμαιτύπην γὰρ αὐτὴν καὶ ἑταίραν γεγενῆσθαί φασι καὶ ἐρωμένην Κινύρου), θεὰν ὠνομάκασιν.
kai ton Dionyson de, hōs prōton ampelon pephyteukpota kai ton tautēs karpon apothleipsanta pai deixanta tou oinou tēn chreian, tǭ tōn allōn theōn xynetaxan drmathǭ. tēn de ge Aphroditēn, oude euergesias tinos arxasan, alla chai akolasias gegenēmenēn didaskalon (chamaitypēn gar autēn kai hetairan gegenēsthai phasi kai erōmenēn Kinyrou), thean ōnomakasin.
And they ranked Dionysus with the string of other gods, as the first to plant a vine, press its fruit, and show the use of wine. And Aphrodite, who began no benefaction but became a teacher of licentiousness (for they say she was a common harlot, a courtesan, and the mistress of Cinyras), they named a goddess.
Notes and citation
Summary: Dionysus and even Aphrodite, a courtesan, were deified.
- Theodoret repeats the euhemerist account of Aphrodite found in Clement of Alexandria, Protr. 2.33.
Extrabiblical texts: Clement of Alexandria, Protr. 2.33 (Exhortation to the Greeks; echo)
Cite (SBL): Theodoret, Graec. aff. cur. 3.30 (Raeder, 76; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-30
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.31Raeder, 76
καὶ θαυμαστὸν οὐδέν᾽ οἵ γὰρ δὴ καὶ τοῖς ἰοβόλοις τῶν ἑρπετῶν τήνδε τὴν προσηγορίαν προσνείμαντες σχολῇ γ᾽ ἂν τὰς γυναῖκας τοῦδε τοῦ γέρως ἐστέρησαν. καὶ μὲν δὴ καὶ τὸν Γανυμήδην, καθά φασιν οἱ ποιηταί,,,ἀνηρείψαντο θεοὶ ΐ οἰνοχοεύειν“ καὶ τὴν Ἑλένην δέ, μετὰ. τὴν πολυθρύλητον καὶ παμπόλλην μοιχείαν, τοῦ Μενέλεω χωρίσαντες, εἰς τὸν οὐρανόν, ἢ φησιν Εὐριπίδης, ἀνήγαγο
kai thaumaston ouden᾽ hoi gar dē kai tois iobolois tōn herpetōn tēnde tēn prosēgorian prosneimantes scholę̄ g᾽ an tas gynaikas toude tou gerōs esterēsan. kai men dē kai ton Ganymēdēn, katha phasin hoi poiētai,,,anēreipsanto theoi ï oinochoeuein“ kai tēn Helenēn de, meta. tēn polythrylēton kai pampollēn moicheian, tou Meneleō chōrisantes, eis ton ouranon, ē phēsin Euripidēs, anēgago
And no wonder; for those who gave this title even to venomous reptiles would hardly have deprived women of this honor. And indeed, as the poets say, 'the gods carried off' Ganymede 'to pour their wine'; and Helen, after her much-celebrated and enormous adultery, they separated from Menelaus and brought up to heaven, as Euripides says.
Notes and citation
Summary: Ganymede and adulterous Helen were taken to heaven, the poets say.
- Homer, Iliad 20.234; Euripides, Orestes 1629–1690. The word 'brought up' is split between 3.31 and 3.32.
Extrabiblical texts: Homer, Il. 20.234 (Homer, Iliad; quotation); Euripides, Or. 1629–1690 (Euripides (plays and fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.31 (Raeder, 76; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-31
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.32Raeder, 76
ν, οὔκουν τοὺς ἀγαθόν τι δεδρακότας μόνον, ἀλλὰ καὶ τοὺς ἀσελγεστάτους ἄνδρας καὶ γυναῖκας ἐθεοποίησαν “Βλληνες. ταῦτα καὶ Ῥωμαῖοι. παρὰ τούτων μεμαθηκότες, τοὺς σφετέρους βασιλέας μετὰ τὸ τέρμα τοῦ βίου θεοποιΐας ἠξίουν, καὶ οὐ μόνον τοὺς ἐννόμως γε βεβασιλευκότας καὶ τοῦ δικαίου πεφροντιπότας, ἀλλὰ καὶ τοὺς τυρανθνικῶς τε καὶ ἀδίκως καὶ παρανόμως ἰθύναντας τὴν ἀρχήν.
n, oukoun tous agathon ti dedrakotas monon, alla kai tous aselgestatous andras kai gynaikas etheopoiēsan “Bllēnes. tauta kai Rhōmaioi. para toutōn memathēkotes, tous spheterous basileas meta to terma tou biou theopoiïas ēxioun, kai ou monon tous ennomōs ge bebasileukotas kai tou dikaiou pephrontipotas, alla kai tous tyranthnikōs te kai adikōs kai paranomōs ithynantas tēn archēn.
So the Greeks deified not only those who had done some good, but also the most licentious men and women. The Romans, learning this from them, thought their own emperors worthy of deification after the end of their life, not only those who ruled lawfully and cared for justice, but also those who governed tyrannically, unjustly, and lawlessly.
Notes and citation
Summary: The Romans deified even unjust emperors.
Cite (SBL): Theodoret, Graec. aff. cur. 3.32 (Raeder, 76; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-32
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.33Raeder, 77
χαὶ γὰρ Νέρωνα, πᾶσαν ἰδέαν ἀκολασίας καὶ παρανομίας κατακόρως μετεληλυθότα, καὶ Ζομετιανὸν καὶ Κόμοδον, καὶ μέντοι καὶ ἄλλους μιαιφόνους ἄνδρας καὶ λαγνιστάτους τῷ τῶν σφετέρων θεῶν καταλόγῳ ξυνέταξαν.
chai gar Nerōna, pasan idean akolasias kai paranomias katakorōs metelēlythota, kai Zometianon kai Komodon, kai mentoi kai allous miaiphonous andras kai lagnistatous tǭ tōn spheterōn theōn katalogǭ xynetaxan.
For Nero, who pursued every form of licentiousness and lawlessness to the full, and Domitian and Commodus, and other bloodstained and most lustful men, they ranked in the list of their gods.
Notes and citation
Summary: Nero, Domitian, and Commodus were counted among the gods.
- Nero and Domitian were not in fact officially deified; Theodoret's claim is polemical.
Cite (SBL): Theodoret, Graec. aff. cur. 3.33 (Raeder, 77; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-33
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.34Raeder, 77
Τοῦτο δεύτερον οἵ ἄνθρωποι θεοποιΐας ἐπενόησαν εἶδος, τρίτον δὲ τοῖς μύθοις πεπιστευκότες τῶν ποιητῶν. τούτοις δὲ καὶ ὁ Πλάτων ἐν τῷ Τιμαίῳ πιστεύειν παρεγγυᾷ" »»"ιερὶ γὰρ τῶν ἄλλων δαιμόνων φησίν «εἰπεῖν καὶ γνῶναι τὴν γένεσιν μεῖζον ἢ καθ' ἡμᾶς" πιστευτέον δὲ τοῖς εἰρηκύσιν ἔμπροσθεν, ἐκγόνοις μὲν οὖσι θεῶν, ὡς αὐτοὶ ἔφασαν, σαφῶς δέ πως τοὺς ἑαυτῶν προγόνους εἰδότων. ἀδύνατον οὖν θεῶν παισὶν ἀπιστεῖν, καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσιν ἀλλ᾽ ὡς οἰκεῖα φασκόντων ἀπαγγέ
Touto deuteron hoi anthrōpoi theopoiïas epenoēsan eidos, triton de tois mythois pepisteukotes tōn poiētōn. toutois de kai ho Platōn en tǭ Timaiǭ pisteuein parengyą" »»"ieri gar tōn allōn daimonōn phēsin «eipein kai gnōnai tēn genesin meizon ē kath' hēmas" pisteuteon de tois eirēkysin emprosthen, ekgonois men ousi theōn, hōs autoi ephasan, saphōs de pōs tous heautōn progonous eidotōn. adynaton oun theōn paisin apistein, kaiper aneu eikotōn kai anankaiōn apodeixeōn legousin all᾽ hōs oikeia phaskontōn apange
This was the second form of making gods that human beings devised; the third came from believing the myths of the poets. Plato in the Timaeus also enjoins believing these: 'To speak of the other divinities,' he says, 'and to know their origin is beyond us; we must believe those who have spoken before, who were descendants of gods, as they themselves said, and surely knew their own ancestors. It is impossible, then, to disbelieve the children of gods, even though they speak without probable or necessary proofs; but since they claim to report
Notes and citation
Summary: The third source of gods is the poets' myths, which Plato bids us believe.
- Plato, Timaeus 40d–e (quoted already in 1.59). The quotation ends in 3.35.
Extrabiblical texts: Plato, Tim. 40d–e (Plato (works); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 3.34 (Raeder, 77; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-34
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.35Raeder, 77
λλειν, ἑπομένους τῷ νόμῳ πιστευτέον.“ εἶτα τὸν “Ησίοδον εἰς μέσον παράγει καὶ τὸ Χάος καὶ τὸν ἸὩκεανὸν καὶ τὴν Τηθὺν καὶ τὸν Οὐρανὸν καὶ τὴν Γῆν καὶ τούτοιν τοὺς παῖδας, τὸν Κρόνον, τὴν “Ῥέαν, τὸν ᾿απετὸν καὶ τοὺς ἄλλους᾽ καὶ αὖ πάλιν τοὺς ἐκ Κρόνου καὶ Ῥέας φύντας, τὸν Δία, τὴν Ἥραν, τὸν Ποσειδῶνα, τὸν Πλούτωνα.
llein, hepomenous tǭ nomǭ pisteuteon.“ eita ton “Ēsiodon eis meson paragei kai to Chaos kai ton HiŌkeanon kai tēn Tēthyn kai ton Ouranon kai tēn Gēn kai toutoin tous paidas, ton Kronon, tēn “Rhean, ton ᾿apeton kai tous allous᾽ kai au palin tous ek Kronou kai Rheas phyntas, ton Dia, tēn Hēran, ton Poseidōna, ton Ploutōna.
family matters, we must follow custom and believe them.' Then he brings Hesiod forward, and Chaos, Ocean, Tethys, Heaven, Earth, and their children, Cronus, Rhea, Iapetus, and the others; and again those born of Cronus and Rhea: Zeus, Hera, Poseidon, Pluto.
Notes and citation
Summary: Plato then sets out Hesiod's genealogy of the gods.
- Plato, Timaeus 40e–41a.
Extrabiblical texts: Plato, Tim. 40e–41a (Plato (works); quotation); Hesiod, Theog. (Hesiod, Theogony; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.35 (Raeder, 77; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-35
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.36Raeder, 77
καὶ οὐκ ἐρυθριῷ ὁ φιλόσοφος πιστεύειν κελεύων τοῖς τὰ τοιαῦτα μυθολογοῦσι. καὶ ἀκολάστους ἡμῖν θεοὺς καὶ πατραλοίας καὶ παιδοκτόνους εἰσάγουσιν. ὅ τὲ γὰρ Κρόνος Οὐρανοῦ τοῦ πατρὸς ἐξέτεμε τὰ αἰδοῖα καὶ τοὺς τικτομένους αὐτῷ κατέπινε παῖδας, ὅ τε Ζεύς, τὸν πατέρα τὸν Κρόνον ἔξε. λάσας τῆς βασιλείας καὶ παραδοὺς τῷ Ταρτάρῳ, τύραννος
kai ouk erythriǭ ho philosophos pisteuein keleuōn tois ta toiauta mythologousi. kai akolastous hēmin theous kai patraloias kai paidoktonous eisagousin. ho te gar Kronos Ouranou tou patros exeteme ta aidoia kai tous tiktomenous autǭ katepine paidas, ho te Zeus, ton patera ton Kronon exe. lasas tēs basileias kai paradous tǭ Tartarǭ, tyrannos
And the philosopher does not blush to bid us believe those who tell such myths and present to us licentious, father-beating, child-killing gods. For Cronus cut off the genitals of his father Heaven and swallowed the children born to him; and Zeus, having driven his father Cronus from the kingdom and handed him over to Tartarus, showed himself a tyrant
Notes and citation
Summary: The poets' gods are parricides and child-killers.
- The sentence continues in 3.37.
Extrabiblical texts: Hesiod, Theog. 178–182 (Hesiod, Theogony; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 3.36 (Raeder, 77; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-36
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.37Raeder, 78
ἀνεφάνη καὶ λίων ἀκόλαστος οὐ γὰρ δὴ μόνην τὴν ἀδελφήν, ἀλλὰ καὶ τὴν μητέρα καὶ τὴν θυγατέρα γαμετὰς ἐποιήσατο, καὶ πρὸς ταύταις ἄλλαις καὶ θεαῖς καὶ γυναιξὶ ξυνεμίγη μυρίαις. ἀλλ᾽ ὅμως καὶ ταῦτα ὁ Πλάτων σαφῶς ἐπιστάμενος, πιστεύειν τοῖς ποιηταῖς παρεγγύησε, καὶ ταῦτα ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσι, διὰ μόνον γε τὸν νύμον.
anephanē kai liōn akolastos ou gar dē monēn tēn adelphēn, alla kai tēn mētera kai tēn thygatera gametas epoiēsato, kai pros tautais allais kai theais kai gynaixi xynemigē myriais. all᾽ homōs kai tauta ho Platōn saphōs epistamenos, pisteuein tois poiētais parengyēse, kai tauta aneu eikotōn kai anankaiōn apodeixeōn legousi, dia monon ge ton nymon.
and extremely licentious; for he made not only his sister but also his mother and his daughter his wives, and besides these he lay with countless other goddesses and women. Yet Plato, knowing this clearly, enjoined belief in the poets, even though they speak without probable and necessary proofs, solely because of custom.
Notes and citation
Summary: Plato bids belief in tales of Zeus's incest only because of custom.
Cite (SBL): Theodoret, Graec. aff. cur. 3.37 (Raeder, 78; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/3-37
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Translation: Translated by Claude (Opus) from Raeder's Greek text (Teubner 1904; OCR by this project); no public-domain or FOTC English exists, so each batch was re-read against the Greek.