Cure of Greek Maladies 4.55–5.37
Greek text: Raeder.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 4
4.55Raeder, 116
ἐπειδὴ δὲ τῶν. νοητῶν τινες εἰς κακίαν ἀπέκλιναν, ἐξηλάθησαν εἰκότως τῶν οὐρανίων χώρων, καὶ τὴν ἐν τῷ ἀέρι καὶ τῇ γῇ διατριβὴν αὐτοῖς ἀπεκλήρωσεν, οὐχ ἵνα ἐπιτελῶσιν, ὅσαπερ ἂν τοῖς ἀνθρώποις ἐπιβουλεύειν ἐπιχειρῶσιν (ἐπέχει γὰρ δήπου τοῦτο ποιεῖν ἡ τῶν ἀγγέλων φρουρά), ἀλλ᾽ ἵνα τῇ μεταστάσει μάθωσιν, ἡλίμων πρόξενος ἡ πονηρία κακῶν.
epeidē de tōn. noētōn tines eis kakian apeklinan, exēlathēsan eikotōs tōn ouraniōn chōrōn, kai tēn en tǭ aeri kai tę̄ gę̄ diatribēn autois apeklērōsen, ouch hina epitelōsin, hosaper an tois anthrōpois epibouleuein epicheirōsin (epechei gar dēpou touto poiein hē tōn angelōn phroura), all᾽ hina tę̄ metastasei mathōsin, hēlimōn proxenos hē ponēria kakōn.
And since some of the intelligible beings turned aside to vice, they were fittingly driven from the heavenly regions, and he allotted them a dwelling in the air and on earth, not so that they might accomplish whatever plots they attempt against human beings (for the guard of the angels surely prevents this), but so that by the removal they might learn of how great evils wickedness is the cause.
Notes and citation
Summary: Fallen spirits were cast down to air and earth to learn the cost of wickedness.
Cite (SBL): Theodoret, Graec. aff. cur. 4.55 (Raeder, 116; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-55
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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.
4.56Raeder, 116
ἐπειδὴ δὲ διχῇ τὰ αἰσθητὰ διέκρινε γένη καὶ τὰ μὲν λογμιὰ πεποίηκε, τὰ δὲ ἄλογα, ὑπέταξε τῷ λογικῷ ξῴῳ τῶν ἀλόγων τὴν φύσιν. τυραννεῖ δὲ ὅμως τινὰ τούτων καὶ στασιάξει πρὸς τὴν ἀρχὴν καὶ ἐπιβουλεύειν πειρᾶται" ἐπειδὴ δὲ καὶ οἱ τούτων ἄρχοντες ταὐτὸ τοῦτο δρῶσι, καὶ λόγῳ τιμηθέντες κατὰ τοῦ πεποιηκότος λυττῶσι, διὰ δὴ τοῦτο καὶ αὐτοὶ στασιάξονται, ᾿Ξ ὅπως δι’ ὧν πάσχουσι μάθῶσιν, ὡς. σχέτλιον καὶ παμπόνηρον τὸ παραβαίνειν τὴν τάξιν καὶ τοὺς κειμένους ὅρους ἀδεῶς ὑπερβαίνειν.
epeidē de dichę̄ ta aisthēta diekrine genē kai ta men logmia pepoiēke, ta de aloga, hypetaxe tǭ logikǭ xǭǭ tōn alogōn tēn physin. tyrannei de homōs tina toutōn kai stasiaxei pros tēn archēn kai epibouleuein peiratai" epeidē de kai hoi toutōn archontes tauto touto drōsi, kai logǭ timēthentes kata tou pepoiēkotos lyttōsi, dia dē touto kai autoi stasiaxontai, ᾿X hopōs di’ hōn paschousi mathōsin, hōs. schetlion kai pamponēron to parabainein tēn taxin kai tous keimenous horous adeōs hyperbainein.
And since he divided sensible beings into two kinds, making some rational and some irrational, he subjected the nature of the irrational to the rational animal. Yet some of these act as tyrants, revolt against the rule, and try to plot against it; and since their rulers do the very same, and though honored with reason rage against their Maker, they themselves are rebelled against too, so that by what they suffer they may learn how wretched and wicked it is to transgress order and freely overstep the appointed bounds.
Gen 1:28 (allusion, medium confidence)
Notes and citation
Summary: Animals revolt against humans as humans revolt against God, to teach them.
Cite (SBL): Theodoret, Graec. aff. cur. 4.56 (Raeder, 116; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-56
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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.
4.57Raeder, 116
τούτους δὲ τοὺς ὅρους ἔστιν ἰδεῖν τὰ ἄψυχα στοιχεῖα φυλάττοντα. καὶ γὰρ ἡ θάλαττα ταῖς καταιγίσι ῥιπιξομένη καὶ κυκωμένη καὶ πρὸς τὴν χέρσον ὠθουμένη τὴν ψάμμον αἰσχύνεται καὶ τοὺς πεπηγύτας ὕρους παρελθεῖν οὐκ ἀνέχεται" ἀλλά, καθάπερ ἵππος ὁρμῶν ἀναχαιτίξεται χαλινῷ, οὕτως ἐκείνη, τὸν ἄγραφον τοῦ Θεοῦ νόμον ἐν ταῖς ἀκταῖς θεωμένη, εἰς τοὐπίσω χωρεῖς.
toutous de tous horous estin idein ta apsycha stoicheia phylattonta. kai gar hē thalatta tais kataigisi rhipixomenē kai kykōmenē kai pros tēn cherson ōthoumenē tēn psammon aischynetai kai tous pepēgytas hyrous parelthein ouk anechetai" alla, kathaper hippos hormōn anachaitixetai chalinǭ, houtōs ekeinē, ton agraphon tou Theou nomon en tais aktais theōmenē, eis toupisō chōreis.
One can see the soulless elements keeping these bounds. For the sea, whipped up and stirred by storms and driven toward the dry land, respects the sand and will not pass the fixed bounds; but as a horse charging is reined in by the bridle, so it, seeing God's unwritten law on the shores, goes back,
Jer 5:22 (echo, medium confidence)
Notes and citation
Summary: The sea keeps the bounds God set for it.
- The sentence continues in 4.58.
Cite (SBL): Theodoret, Graec. aff. cur. 4.57 (Raeder, 116; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-57
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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.
4.58Raeder, 116
οἷόν τισιν ἡνίαις ἀγχομένη. οὕτως οἵ ποταμοὶ τρέχουσιν ὥσπερ ἐτάχθησαν ἐξ ἀρχῆς, καὶ ἀναβλύξουσιν. αἵ πηγαί, καὶ τὰ φρέατα χορηγεῖ τοῖς ἀνθρώποις τὴν χρείαν, καὶ αἵ τοῦ ἔτους ὧραι ἀλλήλας οὐρύθμως διαδέχονται, καὶ τὴν ἰσότητα τιμῶσαι τοῦ πλείονος οὐκ ἐφίενται.
hoion tisin hēniais anchomenē. houtōs hoi potamoi trechousin hōsper etachthēsan ex archēs, kai anablyxousin. hai pēgai, kai ta phreata chorēgei tois anthrōpois tēn chreian, kai hai tou etous hōrai allēlas ourythmōs diadechontai, kai tēn isotēta timōsai tou pleionos ouk ephientai.
checked as if by reins. So rivers run as they were ordered from the beginning, springs gush forth, wells supply human needs, and the seasons of the year succeed one another in good rhythm, and honoring equality do not covet more.
Notes and citation
Summary: Rivers, springs, and seasons keep their order.
Cite (SBL): Theodoret, Graec. aff. cur. 4.58 (Raeder, 116; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-58
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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.
4.59Raeder, 116
τοῦτον τὸν νόμον καὶ ἡμέραι καὶ νύκτες διατηροῦσιν ἐνδελεχῶς, καὶ οὔτε μηκυνόμεναι μεγαλαυχοῦσιν οὔτε σμικρυνόμεναι δυσχεραίνουσιν, ἀλλὰ - παρ᾽ ἀλλήλων τὸν χρόνον πιχρώμεναι πάλιν ἀναμφισβητήτως τὸ χρέος ἐκτίνουσιν, οὐ ξυγομαχοῦσαι πρὸς ἀλλήλας, ἀλλ᾽ ἔριδος δίχα καὶ παρέχουσαι καὶ λαμβάνουσαι.
touton ton nomon kai hēmerai kai nyktes diatērousin endelechōs, kai oute mēkynomenai megalauchousin oute smikrynomenai dyscherainousin, alla - par᾽ allēlōn ton chronon pichrōmenai palin anamphisbētētōs to chreos ektinousin, ou xygomachousai pros allēlas, all᾽ eridos dicha kai parechousai kai lambanousai.
Days and nights keep this law continually; they neither boast when lengthened nor are vexed when shortened, but lending time to one another, they repay the debt again without dispute, not fighting one another, but giving and taking without strife.
Notes and citation
Summary: Day and night share time without strife.
Cite (SBL): Theodoret, Graec. aff. cur. 4.59 (Raeder, 116; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-59
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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.
4.60Raeder, 117
κἀκεῖνα δὲ ὁμοίως τοῦ δημιουργοῦ τὴν σοφίαν ἐπιδειινύει καὶ δύναμιν. οὔτε γὰρ ἡ γῆ ἐν τοσαύταῖς δὴ χιλιάσιν ἐτῶν ἀρουμένη καὶ σπειρομένη καὶ φυτευομένη καὶ τρέφουσα τοὺς καρποὺς καὶ πατουμένη καὶ μεταλλευομένη καὶ ὑομένη καὶ νιφομένη καὶ φλεγομένη, μείωσίν τινὰ “πέπονθεν ἢ τοὺς καρποὺς. ἐλάττους τοῖς γεωργοῦσι προσφέρει, οὔτε ἡ θάλαττα, τῶν νεφῶν. διηνεκῶς ἐκεῖθεν ἀνιμωμένων τῶν ὑδάτων τὴν φύσιν, καὶ τὸν ὑετὸν ὠδινόντων καὶ παρεχόντων. τῇ γῇ, ἐλάττων ὥφθη πώποτε ἢ ποιλοτέρα ἐγένετο ἢ τὰς ἠϊόνας κατέλιπεν, ἃς᾽ πάλαι κατέκρυπτεν, οὔτε μὴν ηὐξήθη πάλιν. τοὺς πανταχόθεν εἰσρέοντας ποταμοὺς δεχομένη.
kakeina de homoiōs tou dēmiourgou tēn sophian epideiinyei kai dynamin. oute gar hē gē en tosautais dē chiliasin etōn aroumenē kai speiromenē kai phyteuomenē kai trephousa tous karpous kai patoumenē kai metalleuomenē kai hyomenē kai niphomenē kai phlegomenē, meiōsin tina “peponthen ē tous karpous. elattous tois geōrgousi prospherei, oute hē thalatta, tōn nephōn. diēnekōs ekeithen animōmenōn tōn hydatōn tēn physin, kai ton hyeton ōdinontōn kai parechontōn. tę̄ gę̄, elattōn hōphthē pōpote ē poilotera egeneto ē tas ēïonas katelipen, has᾽ palai katekrypten, oute mēn ēuxēthē palin. tous pantachothen eisreontas potamous dechomenē.
These things likewise show the wisdom and power of the Maker. The earth, plowed, sown, planted, nourishing fruits, trodden, mined, rained on, snowed on, and scorched for so many thousands of years, has suffered no diminution and does not offer smaller fruits to farmers; nor has the sea, though the clouds continually draw up its waters and bring forth rain and give it to the earth, ever been seen smaller or become hollower or left the shores it once covered; nor again has it increased, though receiving rivers flowing in from every side.
Eccl 1:7 (echo, medium confidence)
Notes and citation
Summary: Earth and sea stay constant despite constant use.
Cite (SBL): Theodoret, Graec. aff. cur. 4.60 (Raeder, 117; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-60
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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.
4.61Raeder, 117
καὶ οὔτι λέγω, πόθεν δὴ. ἄρα τῶν ποταμῶν τὰ βεύματα φέρεται (ἄρρητος γὰρ δή μοι πάμπαν καὶ οὗτος ὃ λόγος) ὅπως δὲ καὶ ὁ ἥλιος τὴν ὑγρὰν οὐσίαν πέφυκεν ἀναλίσκειν, εὐπετὲς μάλα τῷ βουλομένῳ καταμαθεῖν. καὶ γὰρ δὴ ξηραίνει τὰ τέλματα καὶ τὰ τῶν ὑδάτων ἀναλίσκει ξυστήματα καὶ τὰ ἡμέτερα σώματα διαυαένει, καὶ μέντοι τοὺς ποταμοὺς σμικρυνομένους ἔστιν ἰδεῖν, ὅταν οὗτος ἀφεὶς τὰ νότια ἐπὶ τὰ βόρεια μέρη τρέχῃ καὶ τὸ θέρος ἐργάζηται.
kai outi legō, pothen dē. ara tōn potamōn ta beumata pheretai (arrētos gar dē moi pampan kai houtos ho logos) hopōs de kai ho hēlios tēn hygran ousian pephyken analiskein, eupetes mala tǭ boulomenǭ katamathein. kai gar dē xērainei ta telmata kai ta tōn hydatōn analiskei xystēmata kai ta hēmetera sōmata diauaenei, kai mentoi tous potamous smikrynomenous estin idein, hotan houtos apheis ta notia epi ta boreia merē trechę̄ kai to theros ergazētai.
I do not say from where the streams of rivers come (for this account is wholly beyond my telling); but how the sun naturally consumes the watery substance is very easy for anyone to learn. For it dries up marshes, consumes collections of water, and parches our bodies; and one can see rivers shrinking when it leaves the southern regions, runs to the northern, and makes summer.
Notes and citation
Summary: The sun consumes water, shrinking rivers in summer.
Cite (SBL): Theodoret, Graec. aff. cur. 4.61 (Raeder, 117; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-61
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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.
4.62Raeder, 117
διά τοῦ τοῦτο καὶ τὸν Νεῖλόν φασιν οὐ κατὰ τὸν αὐτὸν τοῖς ἄλλοις ποταμοῖς πλημμυρεῖν καιρόν, ἀλλὰ μεσοῦντος τοῦ θέρους ἐπικλύξειν τὴν ““ἴγυπτον, ὡς τοῦ γε ἡλίου τὴν ᾿βορειοτέραν διαθέοντος ζώνην, καὶ τοῖς ἄλλοις μὲν ποταμοῖς ἐνοχλοῦντος, τούτου δέ γε πλεῖστον ιἀπέχοντος. εἰ δὲ καὶ ἄλλας αἰτίας τῆς τούτου γε πλημ- “μύρας εἶναί φασί τινες, ἀλλ᾽ οὐκ ἔμοιγε ἁρμόττειν τόνδε γῶν τὸν λόγον ὑπείληφα. καὶ γὰρ τοῖς ἄλλοις παρεγγυῶ τῆς μὲν θείας οἰκονομίας μὴ πολυπραγμονεῖν τὰς. αἰτίας, θαυμάξειν δὲ τὰ γινόμενα καὶ τὸν ποιητὴν ἀνυμνεῖν.
dia tou touto kai ton Neilon phasin ou kata ton auton tois allois potamois plēmmyrein kairon, alla mesountos tou therous epiklyxein tēn ““igypton, hōs tou ge hēliou tēn ᾿boreioteran diatheontos zōnēn, kai tois allois men potamois enochlountos, toutou de ge pleiston iapechontos. ei de kai allas aitias tēs toutou ge plēm- “myras einai phasi tines, all᾽ ouk emoige harmottein tonde gōn ton logon hypeilēpha. kai gar tois allois parengyō tēs men theias oikonomias mē polypragmonein tas. aitias, thaumaxein de ta ginomena kai ton poiētēn anymnein.
That is why they say the Nile floods not at the same season as other rivers, but inundates Egypt in midsummer, since the sun is running through the more northern zone, troubling the other rivers but standing furthest from it. If some say there are other causes of its flooding, I do not think this account suits me. For I urge others too not to pry into the causes of the divine management, but to wonder at what happens and hymn the Maker.
Notes and citation
Summary: The Nile floods in summer; one should praise God rather than pry into causes.
Cite (SBL): Theodoret, Graec. aff. cur. 4.62 (Raeder, 117; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-62). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-62
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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.
4.63Raeder, 118
διὸ δὴ καὶ ἔγωγε θαυμάξω καὶ τοῦ ἀέρος μὴ δαπανωμένην τὴν φύσιν, τοσούτων "μὲν ἀνθρώπων, τοσούτων δὲ ἀλόγων ζῴων διαπνεόντων τοῦτον διηνεκῶς, τοσαύτης δὲ ἀκτῖνος καὶ οὕτως ἄγαν “θερμῆς τοῦτον διαπερώσης, πρὸς δὲ τῷ ἡλίῳ καὶ τῆς σελήνης καὶ τῶν ἀστέρων ταὐτό γε τοῦτο ποιούντων.
dio dē kai egōge thaumaxō kai tou aeros mē dapanōmenēn tēn physin, tosoutōn "men anthrōpōn, tosoutōn de alogōn zǭōn diapneontōn touton diēnekōs, tosautēs de aktinos kai houtōs agan “thermēs touton diaperōsēs, pros de tǭ hēliǭ kai tēs selēnēs kai tōn asterōn tauto ge touto poiountōn.
So I too wonder that the nature of the air is not used up, though so many human beings and so many irrational animals breathe it continually, and so great and so hot a ray passes through it, and besides the sun, the moon and stars do the same.
Notes and citation
Summary: The air is never used up.
Cite (SBL): Theodoret, Graec. aff. cur. 4.63 (Raeder, 118; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-63). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-63
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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.
4.64Raeder, 118
ἀλλὰ γὰρ ὑπὲρ θαῦμα τὸ θαῦμα᾽ καὶ κινδυνεύω γε λέγειν, ὡς οὐδὲ θαῦμα τὸ θαῦμα. Θεοῦ γὰρ δημιουργοῦντος, προσήκει θαυμάξειν μὲν ὡς ἥκιστα, ὑμνεῖν δὲ ὡς μάλιστα᾽ πάντα γὰρ αὐτῷ δάδιον ποιεῖν, ὅσα γε αὐτῷ πρόύσ- 'φορα. ἐναπέθετο δὲ καὶ οἷς δεδημιούργηκεν, εἰς ὅσον ταῦτα ξυνεστάναν βούλεται χρόνον, δύναμιν ἀποχρῶσαν. διά τοι τοῦτο καὶ ἡ γῆ μεμένηκεν, οἵαπερ ἐξ ἀρχῆς ἐγεγόνει, καὶ ἡ θάλαττα οὔτε σμιπρύνεται οὔτε αὔξεται, καὶ ὁ ἀὴρ ἣν. ἐξ ἀρχῆς ἔλαχε φύσιν, ἄσυλον διστήρησε, καὶ ὁ ἥλιος δὲ τήκειν οὐ δύναται καὶ διαλύειν, ὃ ὃ διαθέει στερέωμα, οὔτε μὴν τὸ στερέωμα, ὑγρὸν ὄν, θερμὸν ὄντα τὸν ἥλιον σβέννυσιν᾽ ἕκαστον γάρ, ὃν ἐξ ἀῤγῆς ὁ ἔλαχε, διεφύλαξε λῆρον. τὰς γὰρ ἐναντίας. φύσεις ὑγροῦ λαὶ ξηροῦ, ἐαὶ αὖ πάλιν ψυχροῦ χαὶ θερμοῦ, ξυνήγαγεν εἰς" φιλίαν ὁ ὁ “ποιητής.
alla gar hyper thauma to thauma᾽ kai kindyneuō ge legein, hōs oude thauma to thauma. Theou gar dēmiourgountos, prosēkei thaumaxein men hōs hēkista, hymnein de hōs malista᾽ panta gar autǭ dadion poiein, hosa ge autǭ prous- 'phora. enapetheto de kai hois dedēmiourgēken, eis hoson tauta xynestanan bouletai chronon, dynamin apochrōsan. dia toi touto kai hē gē memenēken, hoiaper ex archēs egegonei, kai hē thalatta oute smiprynetai oute auxetai, kai ho aēr hēn. ex archēs elache physin, asylon distērēse, kai ho hēlios de tēkein ou dynatai kai dialyein, ho ho diatheei stereōma, oute mēn to stereōma, hygron on, thermon onta ton hēlion sbennysin᾽ hekaston gar, hon ex argēs ho elache, diephylaxe lēron. tas gar enantias. physeis hygrou lai xērou, eai au palin psychrou chai thermou, xynēgagen eis" philian ho ho “poiētēs.
But the wonder is beyond wonder; and I venture to say that the wonder is no wonder. For when God creates, it is fitting to wonder least and to hymn most; for it is easy for him to do all that suits him. He placed in what he made sufficient power for as long as he wishes them to endure. That is why the earth has remained as it was from the beginning, the sea neither shrinks nor grows, the air has kept inviolate the nature it received from the beginning, and the sun cannot melt or dissolve the firmament through which it runs, nor does the firmament, being watery, quench the sun, which is hot; for each has kept the lot it received from the beginning. For the Maker brought into friendship the contrary natures of wet and dry, and again of cold and hot.
Gen 1:6–8 (allusion, medium confidence)
Notes and citation
Summary: God gave creatures power to endure and reconciled contrary elements.
- 'Firmament' (στερέωμα) as watery follows Theodoret's reading of Gen 1:6–8.
Cite (SBL): Theodoret, Graec. aff. cur. 4.64 (Raeder, 118; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-64). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-64
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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.
4.65Raeder, 119
ὅταν Τοίνυν τοὐτῶν ἕκαστον ἴδωμεν," καὶ τὸν μὲν ἥλιον νῦν μὲν, "τὰ βόρεια, γῦν δὲ τὰ νότια, ἄλλοτε δὲ τὰ μέσα τοῦ οὐρανοῦ διαθέοντα, καὶ τὴν σελήνην αὐξομένην καὶ φθίνουσᾶν,, καὶ τοὺς ᾿ἀστέρας κατὰ καιρὸν ἀνίδχοντάς τε καὶ δυομένους καὶ ἀμητοῦ καιρὸν καὶ σπόρου σημαίνοντας καὶ Τοῖς ναυτίλλομένοις χείμῶνα καὶ γαλήνην. μηνύοντας, μὴ ταῦτά ὦ φίλοι ἄνδρες, θεοπονήσωμεν, ἀλλὰ τὸν τούτων ποιηϊνὴν᾽ χαὶ δημιουργὸν Καὶ κυβερνήτην ἀνυμνήσωμεν καὶ διὰ τῶν ὁρώμένων πρὸς τὸν ἀόρατον ᾿ ἐκδημήσωμεν.
hotan Toinyn toutōn hekaston idōmen," kai ton men hēlion nyn men, "ta boreia, gyn de ta notia, allote de ta mesa tou ouranou diatheonta, kai tēn selēnēn auxomenēn kai phthinousan,, kai tous ᾿asteras kata kairon anidchontas te kai dyomenous kai amētou kairon kai sporou sēmainontas kai Tois nautillomenois cheimōna kai galēnēn. mēnyontas, mē tauta ō philoi andres, theoponēsōmen, alla ton toutōn poiēïnēn᾽ chai dēmiourgon Kai kybernētēn anymnēsōmen kai dia tōn horōmenōn pros ton aoraton ᾿ ekdēmēsōmen.
So when we see each of these, and the sun now running through the north, now the south, at other times the middle of heaven, and the moon waxing and waning, and the stars rising and setting in season, signaling the time of harvest and of sowing, and showing sailors storm and calm, let us not, my friends, make these gods, but let us hymn their Maker, Creator, and Helmsman, and through visible things journey to the Invisible.
Gen 1:14 (echo, medium confidence)
Notes and citation
Summary: The order of the heavens should lead us to hymn their Maker.
Cite (SBL): Theodoret, Graec. aff. cur. 4.65 (Raeder, 119; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-65). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-65
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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.
4.66Raeder, 119
ἀλλὰ 7ὰρ ὀὖκ ἐκδημίας ἡμῖν ἀλλὰ πίστεως ᾿ χρεία" διὰ ταύτης 7ὰρ μόνης ἰδεῖν ἐκεῖνον ᾿δυνάμεθα, ὅταν ἴδωμεν εἰς καιρὸν τὰς ὥρας μεταβαινούσας, καὶ τὸν ὑέτὸν τῇ ᾿ γῇ χοφηγούμενον, αὶ ταὐτὴν ᾿φύουσαν χαὶ τῇ πόᾳ καλυπεδμένην, καὶ τὰ λήϊα κυμαίνοντα καὶ τοὺς λεηιῶνας ἀνθοῦντας,, καὶ κομῶντα τὰ ἄλση καὶ βρίθοντα τῷ καρπῷ, πενήσωμεν εἰς ὑμνῳδίαν τοῦ ταῦτα ᾿δεδωρημένου τὴν γλῶτταν, καὶ μήτε ΝΝύμφας᾿ ὀρεστιἄδας ἢ πήγαίας ἢ ποταμίας, ᾿βήτε τὰς Νηρέως θεοποιήσώμεν θυγατέφας, 'μήτε τῇ Δηοῖ τὸν ἴουλον ἄσωμεν͵ ἢ τὸν λιτυέφσαν, μὴ Διονύσῳ τὸν διθύραμβον, Ϊ μὴ τῷ Πυθίῳ μάντει τὸν παιᾶνα, μὴ τῇ ᾿Αρτέμιδι τὸν ὕποιπον᾽ ἀλλὰ τῷ ποιητῇ τῶν ὅλων τὴν “Ἰχυιτικὴν προσενέγκωμεν μελφδίαν καὶ μετ᾽ ἐκείνου βοήσωμεν" »ῶς ἐμεγαλύνθη τὰ ἔργα ὅου,
alla 7ar ouk ekdēmias hēmin alla pisteōs ᾿ chreia" dia tautēs 7ar monēs idein ekeinon ᾿dynametha, hotan idōmen eis kairon tas hōras metabainousas, kai ton hyeton tę̄ ᾿ gę̄ chophēgoumenon, ai tautēn ᾿phyousan chai tę̄ poą kalypedmenēn, kai ta lēïa kymainonta kai tous leēiōnas anthountas,, kai komōnta ta alsē kai brithonta tǭ karpǭ, penēsōmen eis hymnǭdian tou tauta ᾿dedōrēmenou tēn glōttan, kai mēte NNymphas᾿ orestiadas ē pēgaias ē potamias, ᾿bēte tas Nēreōs theopoiēsōmen thygatephas, 'mēte tę̄ Dēoi ton ioulon asōmen͵ ē ton lityephsan, mē Dionysǭ ton dithyrambon, Ï mē tǭ Pythiǭ mantei ton paiana, mē tę̄ ᾿Artemidi ton hypoipon᾽ alla tǭ poiētę̄ tōn holōn tēn “Ichuitikēn prosenenkōmen melphdian kai met᾽ ekeinou boēsōmen" »ōs emegalynthē ta erga hoou,
But we need not a journey, but faith; for through it alone can we see him. When we see the seasons changing in due time, the rain supplied to the earth, the earth sprouting and covered with grass, the cornfields waving and the meadows flowering, the groves in leaf and laden with fruit, let us set our tongue to hymn the Giver of these things; let us not deify mountain, spring, or river Nymphs, nor the daughters of Nereus, nor sing the harvest hymn to Deo or the reapers' song, nor the dithyramb to Dionysus, nor the paean to the Pythian seer, nor the upingos to Artemis; but let us offer the Maker of the universe the melody of David and cry out with him: 'How great are your works,
Ps 104:24 (103:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Faith sees God in nature's gifts; we should hymn him, not pagan deities.
- The quotation of Ps 104:24 ends in 4.67.
Cite (SBL): Theodoret, Graec. aff. cur. 4.66 (Raeder, 119; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-66). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-66
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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.
4.67Raeder, 119
Κύῤιε᾽ πάντα ἐν σοφίᾳ ἐποίησας.“ ὅταν δικῶν ὀρνίθων ἀκούσωμεν ποικίλα γε ἀδόντων ἄσματα καὶ διάφορα, καὶ τεττίγων τερετιζόντων, ἐρρῶσθαν φράσαντες Σειρῆσι καὶ Μούσαις, τὸν πάνσοφον καὶ παναλικῆ Θεὸν προσκυνήσωμεν, τὸν καὶ τοῖς μικροῖς πτηνοῖς τοσαύτην μέλους δωρησάμενον ἁρμονίαν καὶ διὰ πάντων καὶ τρέφοντα καὶ τέρποντα καὶ καταθέλγοντα τῶν ἀνθρώπων τὸ γένος. :
Kyrie᾽ panta en sophią epoiēsas.“ hotan dikōn ornithōn akousōmen poikila ge adontōn asmata kai diaphora, kai tettigōn teretizontōn, errōsthan phrasantes Seirēsi kai Mousais, ton pansophon kai panalikē Theon proskynēsōmen, ton kai tois mikrois ptēnois tosautēn melous dōrēsamenon harmonian kai dia pantōn kai trephonta kai terponta kai katathelgonta tōn anthrōpōn to genos. :
O Lord! In wisdom you have made them all.' When we hear songbirds singing various and different songs, and cicadas chirping, let us bid farewell to Sirens and Muses and worship the all-wise and all-powerful God, who gave such harmony of song even to small birds and through all of them nourishes, delights, and charms the human race.
Ps 104:24 (103:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Birdsong should move us to worship God, not the Muses.
Cite (SBL): Theodoret, Graec. aff. cur. 4.67 (Raeder, 119; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-67). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-67
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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.
4.68Raeder, 120
Ταῦτα ταῖς τῶν φιλοσόφων, ὦ φίλοι ἄνδρες, παρεξετάσατε δόξαις,. καὶ σκοπήσατε, ὀρθῇ γε καὶ δικαίᾳ χρώμενον ψήφῳ, τίνα τούτων περὶ Θεοῦ λέγειν πρόσφορα καὶ ἁρμόδια, τὸ ἀγένητον εἶναι τὸ πᾶν, ἢ ἀπὸ ταὐτομάτου ξυστῆναι, ἢ τὸ ἀπὸ τῶν ἀτόμων καὶ τοῦ κενοῦ ξυναρμοσθῆναι, ἢ τὸ ὑπὸ Θεοῦ μέν, ἐκ δὲ τῆς ὕλης γενέσθαι, ἢ τούτων μὲν ἕκαστον περὶ Θεοῦ λέγειν ἀνόσιον, ἐκεῖνο δέ γε. εἶκός τε καὶ ἀληθές, ὡς τῶν ὅλων ποιητὴς ὃ Θεός, οὐ τοῖς ἄλλοις τεχνίταις παραπλησίως ἐξ ὕλης τὰ πάντα δημιουργήσας, ἀλλ᾽ αὐτὸς τὰ πάντα μὴ ὄντα παραγαγὼν καὶ παρασχεῖν ἐθελήσας τοῖς μὴ οὖσι τὸ εἶναι.
Tauta tais tōn philosophōn, ō philoi andres, parexetasate doxais,. kai skopēsate, orthę̄ ge kai dikaią chrōmenon psēphǭ, tina toutōn peri Theou legein prosphora kai harmodia, to agenēton einai to pan, ē apo tautomatou xystēnai, ē to apo tōn atomōn kai tou kenou xynarmosthēnai, ē to hypo Theou men, ek de tēs hylēs genesthai, ē toutōn men hekaston peri Theou legein anosion, ekeino de ge. eikos te kai alēthes, hōs tōn holōn poiētēs ho Theos, ou tois allois technitais paraplēsiōs ex hylēs ta panta dēmiourgēsas, all᾽ autos ta panta mē onta paragagōn kai paraschein ethelēsas tois mē ousi to einai.
Compare these things, my friends, with the opinions of the philosophers, and consider, with a right and just vote, which of them is fitting and suitable to say about God: that the universe is unbegotten, or that it came together by chance, or was fitted together from atoms and the void, or came to be by God but from matter; or whether each of these is unholy to say about God, and that is likely and true: that God is the Maker of the universe, not making all things from matter like other craftsmen, but himself bringing all things from non-being and willing to give being to what was not.
Notes and citation
Summary: Of all accounts, creation from nothing alone befits God.
Cite (SBL): Theodoret, Graec. aff. cur. 4.68 (Raeder, 120; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-68). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-68
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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.
4.69Raeder, 120
ῥῴδιον γὰρ αὐτῷ καὶ ἐκ μὴ ὄντων καὶ ἐξ ὄντων δημιουργεῖν" τοῦτο γὰρ δὴ καὶ πάλαι πεποίηκε καὶ καθ' ἑκάστην, ὡς ἔπος εἰπεῖν, ἡμέραν ποιεῖ, καὶ γὰρ ἐξ ὑποκειμένων σωμάτων διοπλάττει τῶν ζῴων τὰ σώματα καὶ ἐν μὴ ὄντων δημιουργεῖ τὰς ψυχάς, οὖχ ὅπασι τοῖς ζῴοις, ἀλλὰ μόνοις ἀνθρώποις" καὶ. διὰ τῶν πτηνῶν δημιουργεῖ τὰ πτηνὰ καὶ διὰ τῶν “νηκντῶν τὰ νηχτὰ καὶ τῶν ἄλλων γενῶν ἕκαστον διὰ τῶν ὁμογενῶν διαπλάττει.
rhǭdion gar autǭ kai ek mē ontōn kai ex ontōn dēmiourgein" touto gar dē kai palai pepoiēke kai kath' hekastēn, hōs epos eipein, hēmeran poiei, kai gar ex hypokeimenōn sōmatōn dioplattei tōn zǭōn ta sōmata kai en mē ontōn dēmiourgei tas psychas, ouch hopasi tois zǭois, alla monois anthrōpois" kai. dia tōn ptēnōn dēmiourgei ta ptēna kai dia tōn “nēkntōn ta nēchta kai tōn allōn genōn hekaston dia tōn homogenōn diaplattei.
For it is easy for him to create both from what is not and from what is; for he did this of old and does it, so to speak, every day. From underlying bodies he forms the bodies of living things, and from nothing he creates souls, not for all living things but for human beings alone; through birds he creates birds, through swimming creatures swimming creatures, and forms each of the other kinds through its own kind.
Notes and citation
Summary: God still creates daily, forming bodies from matter and human souls from nothing.
Cite (SBL): Theodoret, Graec. aff. cur. 4.69 (Raeder, 120; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-69). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-69
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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.
4.70Raeder, 120
οὕτω δὴ καὶ τῆς γῆς τοὺς καρποὺς διὰ τῶν σπειρομένων καὶ φυτευομένων τοῖς ἀνθρώποις προσφέρει" πάλαι δὲ ἡ γῆ καὶ ἄσπαρτος καὶ ἀνήροτος ἐβλάστησε πᾶσαν φυτῶν καὶ σπερμάτων ἰδέαν καὶ τῶν ἕρπετῶν καὶ τετραπόδων τὰ γένη᾽ καὶ τῶν ὑδάτων ἡ φύσις ἔφυσεν, ὡς ἐκελεύσθη, καὶ τὰ τοῖς ὕδασιν ἐνδιαιτώμενα ἔα καὶ τὰ τὸν ἀέρα διαπερᾶν πεφυκότα.
houtō dē kai tēs gēs tous karpous dia tōn speiromenōn kai phyteuomenōn tois anthrōpois prospherei" palai de hē gē kai aspartos kai anērotos eblastēse pasan phytōn kai spermatōn idean kai tōn herpetōn kai tetrapodōn ta genē᾽ kai tōn hydatōn hē physis ephysen, hōs ekeleusthē, kai ta tois hydasin endiaitōmena ea kai ta ton aera diaperan pephykota.
So too he offers human beings the fruits of the earth through what is sown and planted; but of old the earth, unsown and unplowed, brought forth every kind of plant and seed and the kinds of reptiles and quadrupeds; and the nature of the waters brought forth, as commanded, the animals that live in the waters and those whose nature it is to pass through the air.
Gen 1:11–12 (allusion, high confidence) · Gen 1:20–24 (allusion, high confidence)
Notes and citation
Summary: At first the earth and waters brought forth life at God's command.
Cite (SBL): Theodoret, Graec. aff. cur. 4.70 (Raeder, 120; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-70
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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.
4.71Raeder, 121
αὐτὴν μέντοι τὴν γῆν καὶ τὸν οὐρανὸν καὶ τὸν ἀέρα καὶ τῶν ὑδάτων τὴν φύσιν καὶ τὸ πῦρ καὶ τὸ φῶς οὐ τῇ ὕλῃ ἀναδοῦναι προσέταξεν, ἀλλὰ μὴ ὄντα παρήγαγεν, αὐτὸς καὶ φυτουργύς" καὶ ναυπηγὸς τοῦ μεγίστου σκάφους τῆς κτίσεως γεγονώς, αὐνὸς καὶ κυβερνᾷ καὶ ἰθύνει, ὃ πανσόφως κατεσκεύασε σχάφος.
autēn mentoi tēn gēn kai ton ouranon kai ton aera kai tōn hydatōn tēn physin kai to pyr kai to phōs ou tę̄ hylę̄ anadounai prosetaxen, alla mē onta parēgagen, autos kai phytourgys" kai naupēgos tou megistou skaphous tēs ktiseōs gegonōs, aunos kai kyberną kai ithynei, ho pansophōs kateskeuase schaphos.
But the earth itself, heaven, air, the nature of the waters, fire, and light he did not order matter to produce, but brought them forth from non-being; he himself became planter and shipwright of the greatest vessel, creation, and he himself steers and directs the vessel he built so wisely.
Notes and citation
Summary: God made the elements from nothing and steers creation.
Cite (SBL): Theodoret, Graec. aff. cur. 4.71 (Raeder, 121; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-71). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-71
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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.
4.72Raeder, 121
ταῦτα οὐ μόνον ἡμᾶς εὐαγγελισταὶ παιδεύουσι καὶ ἀπόστολοι, ἀλλὰ καὶ προφῆται καὶ τῶν προφητῶν ὃ κορυφαῖος Μωύσῆς, ὃ τὴν κοσμογένειαν ξυγγράψας, «καὶ πρό γε τούτων “ΔΑβραὰμ καὶ Μελχισεδὲκ καὶ ἅπας τῶν πατριαρχῶν ὁ χορός. ἕκαστος γὰρ τούτων οὐ πολλούς, ἀλλὰ τὸν τοῦ παντὸς ἐθεολόγησε ποιητήν. καὶ τοῦτο εἴσεσθε, εἶ τοῖς θείοις λογίοις ἐντύχοιτε.
tauta ou monon hēmas euangelistai paideuousi kai apostoloi, alla kai prophētai kai tōn prophētōn ho koryphaios Mōysēs, ho tēn kosmogeneian xyngrapsas, «kai pro ge toutōn “DAbraam kai Melchisedek kai hapas tōn patriarchōn ho choros. hekastos gar toutōn ou pollous, alla ton tou pantos etheologēse poiētēn. kai touto eisesthe, ei tois theiois logiois entychoite.
Not only evangelists and apostles teach us this, but also the prophets, and the chief of the prophets, Moses, who wrote of the world's origin, and before them Abraham, Melchizedek, and the whole choir of the patriarchs. For each of them spoke of God not as many, but as the Maker of the universe. You will know this if you read the divine oracles.
Gen 14:19 (allusion, medium confidence)
Notes and citation
Summary: The whole of Scripture teaches one Maker of the universe.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 4.72 (Raeder, 121; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-72). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-72
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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.
4.73Raeder, 121
ἐκ παραλλήλου τοίνυν μεμαθηκότες, ὕσον τῶν ἀνθρφωπίνων ὑπέρκειται λογισμῶν τῆς θείας γραφῆς τὰ παιδεύματα, φύγετε μέν, ὦ φιλότης, τὸν πλάγον, ἀσπάζεσθε δὲ τὴν ἡλίου φανοτέραν ἀλήθειαν, ἵνα ὑπὸ ταύτης φωταγωγούμενοι καὶ τῶν θείων λογίων τὸν νοῦν θεωρήσητε καὶ τοὺς τούτων διδασκάλους θαυμάσητε, καὶ οδσόντες ἐπὶ πρόσωπον,“ ἀποστολικῶς εἰπεῖν, προσκυνήδητε τῷ Θεῷ, λέγοντες, ὅτι ὄντως ὁ Θεὸς ἐν ὑμῖν ἐστιν ΄
ek parallēlou toinyn memathēkotes, hyson tōn anthrphōpinōn hyperkeitai logismōn tēs theias graphēs ta paideumata, phygete men, ō philotēs, ton plagon, aspazesthe de tēn hēliou phanoteran alētheian, hina hypo tautēs phōtagōgoumenoi kai tōn theiōn logiōn ton noun theōrēsēte kai tous toutōn didaskalous thaumasēte, kai odsontes epi prosōpon,“ apostolikōs eipein, proskynēdēte tǭ Theǭ, legontes, hoti ontōs ho Theos en hymin estin ΄
Having learned by comparison how far the teachings of divine Scripture surpass human reasonings, flee error, my friends, and embrace the truth brighter than the sun, so that, enlightened by it, you may see the meaning of the divine oracles, admire their teachers, and 'falling on your face', to speak with the apostle, worship God, saying that God is truly among you.
1 Cor 14:25 (quotation, high confidence)
Notes and citation
Summary: Theodoret urges his readers to embrace Scripture's truth and worship God.
Topics: Scripture and canon
Cite (SBL): Theodoret, Graec. aff. cur. 4.73 (Raeder, 121; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-73). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/4-73
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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 5
5.1Raeder, 122
Ἔστι τις λίθου φύσις, ἣν μοαγνῆτιν ὀνομάζουσιν, -ἣ πᾶσαν ἐῶσα τὴν ἄλλην ὕλην ἀκίνητον, τὸν σίδηρον ἐφέλχεται μόνον" ἔστι δὲ ὅτε καὶ δείκνυσιν αἰωρούμενον, οὔτε κάτωθεν ὑπό τινος ἐρειδόμενον οὔτε ἄνωθεν φαινομένῳ τῳ 'ξυνδεδεμένον, ἀφανῶς δὲ τῆς ὑπερκειμένης ἐκείνης ἢ ὑπέρφαινομένης ἐνεργείας ἐξηρτημένον.
Esti tis lithou physis, hēn moagnētin onomazousin, -hē pasan eōsa tēn allēn hylēn akinēton, ton sidēron ephelchetai monon" esti de hote kai deiknysin aiōroumenon, oute katōthen hypo tinos ereidomenon oute anōthen phainomenǭ tǭ 'xyndedemenon, aphanōs de tēs hyperkeimenēs ekeinēs ē hyperphainomenēs energeias exērtēmenon.
There is a kind of stone they call magnet, which leaves all other material unmoved and draws iron alone; and sometimes it even shows the iron suspended, neither supported from below by anything nor tied to anything visible above, but hanging invisibly from that power above or appearing above it.
Notes and citation
Summary: The magnet draws iron alone and can hold it suspended invisibly.
Cite (SBL): Theodoret, Graec. aff. cur. 5.1 (Raeder, 122; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-1
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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.
5.2Raeder, 122
τοιόνδε τι γινόμενον ἐπὶ τῶν θείων λογίων ἴδοι τις ἄν. πολλοὺ μὲν γὰρ δὴ τούτων, μᾶλλον δὲ ἅπαντες, ὡς ἔπος εἰπεῖν, ἐπαΐουσιν ἄνθρωποι᾿ οἵ δὲ τῆς πίστεως μόνοι θηρεύονται τρύφιμοι, οὔτε κάτωθεν ὑπό τινος εὐκληρίας ψυχαγωγούμενοι οὔτε ἄνωθεν ὁρωμένῳ τῷ ξυνδεδεμένοι, μόναις δὲ ταῖς ἀφανέσιν ἐλπίσι τὸν νοῦν ξυναρμύσαντες. τῷ τοι καὶ ὁ θεῖος ἀπόστολος τὸν περὶ τοῦ σταυροῦ λόγον τοῖς μὲν ἀπολλυμένοις εἶναι μωρίαν, τοῖς δὲ σωζομένοις Θεοῦ δύναμιν ἔφησεν. ἀλλ᾽
toionde ti ginomenon epi tōn theiōn logiōn idoi tis an. pollou men gar dē toutōn, mallon de hapantes, hōs epos eipein, epaïousin anthrōpoi᾿ hoi de tēs pisteōs monoi thēreuontai tryphimoi, oute katōthen hypo tinos euklērias psychagōgoumenoi oute anōthen horōmenǭ tǭ xyndedemenoi, monais de tais aphanesin elpisi ton noun xynarmysantes. tǭ toi kai ho theios apostolos ton peri tou staurou logon tois men apollymenois einai mōrian, tois de sōzomenois Theou dynamin ephēsen. all᾽
One might see something like this happen with the divine oracles. Many human beings, or rather, so to speak, all of them, hear them; but only those who delight in faith are caught, neither drawn from below by some good fortune nor tied to anything visible above, but having fitted their mind only to unseen hopes. That is why the divine apostle said that the word of the cross is foolishness to those who are perishing, but to those being saved the power of God. But
1 Cor 1:18 (allusion, high confidence)
Notes and citation
Summary: Scripture draws only the faithful, as Paul says of the word of the cross.
- The sentence continues in 5.3.
Cite (SBL): Theodoret, Graec. aff. cur. 5.2 (Raeder, 122; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-2
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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.
5.3Raeder, 122
ἐκείνη μὲν ἡ λέθος ἰδιόνητι φύσεως θέειν παρ᾽ αὐτὴν τὸν σίδηρον ἐκβιάξεται᾽ τῶν δὲ θείων λογίων ἡ χάρις οὐκ αὐτὴ τοὺς μὲν προσίεται, τοὺς δὲ ἀποπέμπεται (πᾶσι γὰρ τοῖς ἐμφορεῖσθαι βουλομένοις προχέει τὰ νάματα), ἀλλὰ τὸ τῶν ἀκροωμένων αὐθαίρετον τοὺς μὲν προσάγει διψῶντας, τοὺς δὲ πόρρω ποιεῖ, τόνδε τὸν ἵμερον ἔχειν ἥκιστα βουλομένους.
ekeinē men hē lethos idionēti physeōs theein par᾽ autēn ton sidēron ekbiaxetai᾽ tōn de theiōn logiōn hē charis ouk autē tous men prosietai, tous de apopempetai (pasi gar tois emphoreisthai boulomenois procheei ta namata), alla to tōn akroōmenōn authaireton tous men prosagei dipsōntas, tous de porrō poiei, tonde ton himeron echein hēkista boulomenous.
that stone, by a property of its nature, forces the iron to run to it; while the grace of the divine oracles does not itself welcome some and send others away (for it pours out its streams for all who wish to drink their fill); rather, the free choice of the hearers brings some near, thirsting, and makes others far off, who have no wish at all for this longing.
Notes and citation
Summary: Unlike the magnet, Scripture does not compel; free choice decides.
Cite (SBL): Theodoret, Graec. aff. cur. 5.3 (Raeder, 122; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-3
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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.
5.4Raeder, 122
ὃ δέ γε τῶν ψυχῶν ἰατρὸς τὴν τῶν οὐκ ἐθελόντῶν ἀπολαύειν τῆς θεραπείας οὐ βιάξεται γνώμην" αὐτοκράτορα γὰρ καὶ αὐτεξούσιον τὴν λογικὴν φύσιν δημιουργήσας, παραινέσεσν μὲν καὶ νόμοις καὶ τῶν χειρόνων ἀποτρέπει καὶ ἐπὶ τὰ κρείττω προτρέπει, οὐκ ἀναγκάζει δὲ μὴ βουλομένην τῶν ἀμεινόνων μεταλαχεῖν, ἵνα μὴ παρακινήσῃ τοὺς ὕρους τῆς φύσεως.
ho de ge tōn psychōn iatros tēn tōn ouk ethelontōn apolauein tēs therapeias ou biaxetai gnōmēn" autokratora gar kai autexousion tēn logikēn physin dēmiourgēsas, parainesesn men kai nomois kai tōn cheironōn apotrepei kai epi ta kreittō protrepei, ouk anankazei de mē boulomenēn tōn ameinonōn metalachein, hina mē parakinēsę̄ tous hyrous tēs physeōs.
The physician of souls does not force the will of those unwilling to enjoy the treatment; for having made rational nature self-governing and free, he turns it from worse things and urges it to better by exhortations and laws, but does not compel it, if unwilling, to share in better things, so as not to disturb the bounds of nature.
Notes and citation
Summary: God made rational nature free and does not compel it.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.4 (Raeder, 122; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-4
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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.
5.5Raeder, 123
ταύτῃ τοι καὶ διὰ τῶν προφητῶν βοᾷ.»ξὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς ἀγεσθει [ καὶ αὖ πάλιν.,δεῦτε τέκνα, ἀκούσατέ" μου, φόβον Κυρίου διδάξω ὑμᾶς. τίς ἐστιν ἄνθρωπος ὃ θέλων ἑωήν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς; εἶτα τῶν χειρόνων ἀποτρέπων, ἐπιδείκνυσι τὸ πρακτέον᾽ “παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον᾽ -ἔκχλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν. ζήτησον εἰρήνην καὶ δίωξον αὐτήν. δῆλα δὲ τοῖς πενθομένοις ποιεῖ καὶ τῶν πόνων τὰ ἄθλα, ὅτι ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους,
tautę̄ toi kai dia tōn prophētōn boą.»xan thelēte kai eisakousēte mou, ta agatha tēs gēs agesthei [ kai au palin.,deute tekna, akousate" mou, phobon Kyriou didaxō hymas. tis estin anthrōpos ho thelōn heōēn, agapōn hēmeras idein agathas? eita tōn cheironōn apotrepōn, epideiknysi to prakteon᾽ “pauson tēn glōssan sou apo kakou kai cheilē sou tou mē lalēsai dolon᾽ -ekchlinon apo kakou kai poiēson agathon. zētēson eirēnēn kai diōxon autēn. dēla de tois penthomenois poiei kai tōn ponōn ta athla, hoti ophthalmoi Kyriou epi dikaious,
That is why he cries through the prophets: 'If you are willing and listen to me, you shall eat the good things of the land.' And again: 'Come, children, listen to me; I will teach you the fear of the Lord. Who is the man who desires life and loves to see good days?' Then, turning them from worse things, he shows what is to be done: 'Keep your tongue from evil and your lips from speaking deceit; turn away from evil and do good; seek peace and pursue it.' And he makes clear to those being taught the prizes of their labors too: 'The eyes of the Lord are upon the righteous,
Isa 1:19 (quotation, high confidence) · Ps 34:11–15 (33:12-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: The prophets appeal to free will with promises.
- The quotation of Ps 34:15 ends in 5.6.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.5 (Raeder, 123; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-5
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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.
5.6Raeder, 123
καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν.“ ἐπειδὴ δὲ καὶ ὁ φύβος τοῖς παιδαγωγουμένοις ἁρμόδιος, ἀναγκαίως καὶ ταῖς ἀπειλαῖς τοὺς δαστώνῃ ξυξζῶντας δεδίττεται καί φησιν᾽ πρόσωπον δὲ Κυρίου ἐπὶ ποιοῦντας κακά, τοῦ ἐξολοθρεῦσαν ἐκ γῆς τὸ μνημόσυνον αὐτῶν.“ ὃ δὲ ταύτην προσενεγκὼν διὰ τοῦ προφήτου τὴν παραίνεσιν ἐν τοῖς ἱεροῖς εὐαγγελίοις οὖν ἄλλῳ τῷ χρώμενος ὑπουργῷ, ἀλλ᾽ αὐτὸς διὰ τῆς σαρπὸς φθεγγόμενος, ἣν ἀνέλαβεν, ἔλεγεν",,εἴ τις. διψᾷ, ἐρχέσθω πρός μὲ καὶ πινέτω.“ καὶ πάλιν᾽ δεῦτε πρός μὲ πάντες οἵ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς."
kai ōta autou eis deēsin autōn.“ epeidē de kai ho phybos tois paidagōgoumenois harmodios, anankaiōs kai tais apeilais tous dastōnę̄ xyxzōntas dedittetai kai phēsin᾽ prosōpon de Kyriou epi poiountas kaka, tou exolothreusan ek gēs to mnēmosynon autōn.“ ho de tautēn prosenenkōn dia tou prophētou tēn parainesin en tois hierois euangeliois oun allǭ tǭ chrōmenos hypourgǭ, all᾽ autos dia tēs sarpos phthengomenos, hēn anelaben, elegen",,ei tis. dipsą, erchesthō pros me kai pinetō.“ kai palin᾽ deute pros me pantes hoi kopiōntes kai pephortismenoi, kagō anapausō hymas."
and his ears toward their prayer.' And since fear also suits those being trained, he necessarily frightens those living at ease with threats too, and says: 'But the face of the Lord is against those who do evil, to cut off their memory from the earth.' And he who offered this exhortation through the prophet, in the holy Gospels using no other servant but himself speaking through the flesh he assumed, said: 'If anyone thirsts, let him come to me and drink.' And again: 'Come to me, all you who labor and are heavy laden, and I will give you rest.'
Ps 34:15–16 (33:16-Ps LXX) (quotation, high confidence) · John 7:37 (quotation, high confidence) · Matt 11:28 (quotation, high confidence)
Notes and citation
Summary: God threatens and invites, through prophets and in person in the Gospels.
Topics: Christology
Cite (SBL): Theodoret, Graec. aff. cur. 5.6 (Raeder, 123; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-6
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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.
5.7Raeder, 123
καὶ ἄλλα δὲ μυρία εὗρον τις ἂν κἀν τοῖς θείοις. εὐαγγελίοις κἀν τοῖς τῶν ἀποστόλων ξυγγράμμαοσι, δηλοῦντα σαφῶς τῆς τῶν ἀνθρώπων φύσεως τὸ αὐθαίρετον. οὗ δὴ χάριν κἀγὼ πέμπτην ὑμῖν, ὦ ἄνδρες, τήνδε προσφέρω. παραίνεσιν᾽ οὐκ ἀξιῶν μόνον, ἀλλὰ καὶ ἄγαν γε λιπαρῶν καὶ ποτνιώμενος τὸν τῆς ἰατρείας μὴ προέσθαι καιρὸν μηδὲ ἀναβάλλεσθαι τὴν σωτηρίαν εἰς αὔριον, ἣν οὐκ ἴσμεν εἴπερ δὴ πάντως ὀψόμεθα, ἀλλ᾽ ἀναμνησθῆναι τῆς τοῦ ᾿Ασχραίου ποιητοῦ παραινέσεως" μηδ᾽ ἀναβάλλεσθαι ἔς τ᾽ αὔριον ἔς τε ἔνηφι,"“ προσέχειν -δὲ ἀκριβῶς καὶ τῇ ἄλλῃ τοῦδε τοῦ ποιητοῦ γνώμῃ, ξυνῳδὰ φθεγγομένῃ. αἰεὶ δ’ ἀμβολιεργὸς ἀνὴρ ἄὄτῃσι
kai alla de myria heuron tis an kan tois theiois. euangeliois kan tois tōn apostolōn xyngrammaosi, dēlounta saphōs tēs tōn anthrōpōn physeōs to authaireton. hou dē charin kagō pemptēn hymin, ō andres, tēnde prospherō. parainesin᾽ ouk axiōn monon, alla kai agan ge liparōn kai potniōmenos ton tēs iatreias mē proesthai kairon mēde anaballesthai tēn sōtērian eis aurion, hēn ouk ismen eiper dē pantōs opsometha, all᾽ anamnēsthēnai tēs tou ᾿Aschraiou poiētou paraineseōs" mēd᾽ anaballesthai es t᾽ aurion es te enēphi,"“ prosechein -de akribōs kai tę̄ allę̄ toude tou poiētou gnōmę̄, xynǭda phthengomenę̄. aiei d’ amboliergos anēr aotę̄si
One could find countless other passages in the divine Gospels and the writings of the apostles clearly showing the free choice of human nature. For this reason, gentlemen, I offer you this fifth exhortation, not only asking but earnestly entreating and imploring you not to let slip the time of healing nor put off salvation till tomorrow, which we do not know we shall ever see; but to remember the advice of the poet of Ascra, 'Do not put off till tomorrow or the day after,' and to attend carefully to this poet's other maxim, which agrees with it: 'The man who puts off work always wrestles with ruin.'
Notes and citation
Summary: Theodoret urges his readers not to delay their salvation, quoting Hesiod.
- Hesiod, Works and Days 410 and 413. The second verse is incomplete in the section; translated in full by sense.
Extrabiblical texts: Hesiod, Op. 410 (Hesiod, Works and Days; quotation); Hesiod, Op. 413 (Hesiod, Works and Days; quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.7 (Raeder, 123; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-7
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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.
5.8Raeder, 124
ἘἜπειδὴ τοίνυν τοῦ κόσμου πέρι καὶ τῆς ὕλης τίνα προσήκει φρονεῖν, μεμαθήκαμεν, καὶ ὅσον τὸ μέσον τῶν τε θείων καὶ τῶν φιλοσόφων δογμάτων, φέρε λοιπὸν ἐξετάσωμεν, τίνα περὶ τῆς τοῦ ἀνθρώπου φύσεως ἡ θεία γραφὴ φρονεῖν ἡμᾶς ἐξεπαίδευσεν, καὶ τίνα οἱ τῇ εὐεπείῳ τοὺς λόγους παλλύνοντες καὶ ὀνομάτων ὥρᾳ καὶ ῥημάτων ἡβρυσμένων προσενεγχόντες τὸ ψεῦδος.
EEpeidē toinyn tou kosmou peri kai tēs hylēs tina prosēkei phronein, memathēkamen, kai hoson to meson tōn te theiōn kai tōn philosophōn dogmatōn, phere loipon exetasōmen, tina peri tēs tou anthrōpou physeōs hē theia graphē phronein hēmas exepaideusen, kai tina hoi tę̄ euepeiǭ tous logous pallynontes kai onomatōn hōrą kai rhēmatōn hēbrysmenōn prosenenchontes to pseudos.
Since, then, we have learned what to think about the world and matter, and how great the difference is between divine and philosophical doctrines, come, let us now examine what the divine Scripture taught us to think about human nature, and what those taught who embellished their words with eloquence and offered falsehood in the bloom of fine words and phrases.
Notes and citation
Summary: The fifth discourse turns to human nature.
Cite (SBL): Theodoret, Graec. aff. cur. 5.8 (Raeder, 124; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-8
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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.
5.9Raeder, 124
ὅσα μὲν οὖν ποιηταὶ περὶ τούτου μυθολογοῦσιν, ἐατέον ἐπὶ τοῦ παρόντος, οὐ μύρῳ τούτους, κατὰ τὸν Πλάτωνα, χρίσαντας, ἀλλὰ τῇ φερομένῃ παρ᾽ αὐτῶν δυσοσμίᾳ τὰς αἰσθήσεις ἀποτειχίσαντας, ἐκεῖνοι γὰρ οὐ μόνον γηγενεῖς, ἀλλὰ καὶ σπαρτοὺς ἀνθρώπους γεγενῆσθαί φασι καὶ ἐκ δρακοντείων ἀναφῦναι ὀδόντων. } ἃ δέ γε φιλόσοφοι θρυλοῦσι καὶ ξυγγραφεῖς, ταῦτα μόνα τῇ τῆς ἀληθείας παραθετέον διδασκαλίᾳ.
hosa men oun poiētai peri toutou mythologousin, eateon epi tou parontos, ou myrǭ toutous, kata ton Platōna, chrisantas, alla tę̄ pheromenę̄ par᾽ autōn dysosmią tas aisthēseis apoteichisantas, ekeinoi gar ou monon gēgeneis, alla kai spartous anthrōpous gegenēsthai phasi kai ek drakonteiōn anaphynai odontōn. } ha de ge philosophoi thrylousi kai xyngrapheis, tauta mona tę̄ tēs alētheias paratheteon didaskalią.
What the poets tell in myth about this must be left aside for now, not anointing them with myrrh, as Plato did, but walling off our senses against the stench they give off. For they say that human beings were not only earth-born but sown, and sprang up from dragon's teeth. Only what philosophers and historians repeat must be set beside the teaching of truth.
Notes and citation
Summary: The poets' myths of human origin are set aside; only philosophers are compared.
- Plato, Republic 3.398a (see 2.6).
Extrabiblical texts: Plato, Resp. 398a (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.9 (Raeder, 124; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-9). (abbreviation not yet checked)
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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.
5.10Raeder, 124
ῥητέον δέ γε πρὸ τῶν ἄλλων ἁπάντων, ὅσην περὶ τῆς τοῦδε τοῦ γέγους ξυστάσεως ἔριν καὶ διαμάχην ἐσχήκασιν. οἵ μὲν γὰρ ἀΐδιον εἶναι τῶν ἀνθρώπων τὴν φύσιν εἰρήκασι καὶ τοῦδε τοῦ γένους ἀεὶ ἔμπλεων γεγενῆσθαι τὴν γῆν. οἱ δὲ ἐν τῇ ᾿Ζττικῇ πρῶτον φῦναν ἀνθρώπους, ἄλλοι δὲ ἐν Ἀρκαδίᾳ τοῦτο γενέσθαι πρῶτον, ἕτεροι δ᾽ αὖ πάλιν ἐν Αἰγύπτῳ᾽ καὶ ἄλλαις δὲ πόλεσι πολλὴ περὶ τούτου φιλοτιμία γεγένηται.
rhēteon de ge pro tōn allōn hapantōn, hosēn peri tēs toude tou gegous xystaseōs erin kai diamachēn eschēkasin. hoi men gar aïdion einai tōn anthrōpōn tēn physin eirēkasi kai toude tou genous aei empleōn gegenēsthai tēn gēn. hoi de en tę̄ ᾿Zttikę̄ prōton phynan anthrōpous, alloi de en Arkadią touto genesthai prōton, heteroi d᾽ au palin en Aigyptǭ᾽ kai allais de polesi pollē peri toutou philotimia gegenētai.
Before all else we must say how much strife and conflict they had about the origin of this race. Some said human nature is eternal and the earth has always been full of this race; others that human beings first sprang up in Attica, others that this first happened in Arcadia, others again in Egypt; and among other cities too there has been much rivalry about it.
Notes and citation
Summary: The philosophers disagree on the origin of humanity.
Cite (SBL): Theodoret, Graec. aff. cur. 5.10 (Raeder, 124; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-10). (abbreviation not yet checked)
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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.
5.11Raeder, 125
πρὸς δὲ τοῖς εἰρημένοις οἱ μὲν ὄλβιον τόδε τὸ ζῷον κερλήκασιν, οἵ δὲ δείλαιον καὶ τρισάθλιον. καὶ Ὅμηρος μὲν ἀκιδνὸν αὐτὸ καὶ ὀϊξυρὸν ὀνομάζει" Θέογνις δὲ ὃ Σικελιώτης ὃ Μεγαρόθεν βοᾷ" υάντων μὲν μὴ φῦναι ἐπιθονίοισιν ἄριστον μηδ᾽ ἐσορᾶν αὐγὰς ὀξέος ἠελίου" φύντα δ᾽ ὕπως ὥκιστα πύλας ᾿Αἴδαο περῆσαι.
pros de tois eirēmenois hoi men olbion tode to zǭon kerlēkasin, hoi de deilaion kai trisathlion. kai Homēros men akidnon auto kai oïxyron onomazei" Theognis de ho Sikeliōtēs ho Megarothen boą" yantōn men mē phynai epithonioisin ariston mēd᾽ esoran augas oxeos ēeliou" phynta d᾽ hypōs hōkista pylas ᾿Aidao perēsai.
Besides this, some called this creature happy, others wretched and thrice miserable. Homer calls it feeble and pitiable; Theognis of Megara, the Sicilian, cries: 'Best of all for earthly beings is not to be born nor to see the rays of the piercing sun; but once born, to pass as quickly as possible the gates of Hades.'
Notes and citation
Summary: Homer and Theognis call human life miserable.
- Homer, Odyssey 18.130; Theognis 425–427.
Extrabiblical texts: Homer, Od. 18.130 (Homer, Odyssey; allusion); Theognis, 425–427 (Theognis (elegies); quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.11 (Raeder, 125; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-11
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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.
5.12Raeder, 125
( ξυνῳδὰ δὲ τούτοῖς καὶ τῆς Ἑὠριπίδου τραγῳδίας τὰ ἰαμβεῖα",,ἐχρῆν γὰρ ἡμᾶς ξύλλογον ποιουμένους τὸν φύντα,θρηνεῖν, εἰς ὅσ᾽ ἔρχεται κακά, τὸν δ᾽ αὖ θανόντα καὶ πόνων πεπαυμένον χαίροντας εὐφημοῦντας ἐχπέμπειν δόμων.“ καὶ Σόλωνα δὲ τὸν ᾿4θηναῖον, τὸν νομοθέτην, Ἡρόδοτος εἰρηκέναι τῷ Κροίσῳ ἔφη" ὦ Κροῖσε, πᾶς ἄνθρωπός ἐστι ξυμφορή ς
( xynǭda de toutois kai tēs Heōripidou tragǭdias ta iambeia",,echrēn gar hēmas xyllogon poioumenous ton phynta,thrēnein, eis hos᾽ erchetai kaka, ton d᾽ au thanonta kai ponōn pepaumenon chairontas euphēmountas echpempein domōn.“ kai Solōna de ton ᾿4thēnaion, ton nomothetēn, Hērodotos eirēkenai tǭ Kroisǭ ephē" ō Kroise, pas anthrōpos esti xymphorē s
The iambic lines of Euripides' tragedy agree with these: 'For we ought to gather and lament the one who is born, for all the evils he comes into, and send the dead man, freed from his toils, from the house with joy and blessing.' And Herodotus says that Solon of Athens, the lawgiver, said to Croesus: 'O Croesus, every man is a misfortune.'
Notes and citation
Summary: Euripides and Solon in Herodotus also lament human life.
- Euripides, Cresphontes, fragment 449 (Nauck); Herodotus 1.32.
Extrabiblical texts: Euripides, fr. 449 (Euripides (plays and fragments); quotation); Herodotus, Hist. 1.32 (Herodotus, Histories; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.12 (Raeder, 125; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-12
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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.
5.13Raeder, 125
Πυθαγόρας δὲ καὶ Πλάτων δῆμόν τινα ψυχῶν ἀσωμάτων εἰσάγουσι καὶ τὰς ἁμαρτάδι τινὶ περιπεσούσας τιμωρίας χάριν εἰς σώματα καταπέμπεσθαι λέγουσιν. τῷ τοι ὁ Πλάτῶν ἐν τῷ Κρατύλῳ τὸ σῶμα σῆμα κέκληκεν, ὡς ἐν τούτῳ τῆς ψυχῆς οἷονεὶ τεθαμμένης.
Pythagoras de kai Platōn dēmon tina psychōn asōmatōn eisagousi kai tas hamartadi tini peripesousas timōrias charin eis sōmata katapempesthai legousin. tǭ toi ho Platōn en tǭ Kratylǭ to sōma sēma keklēken, hōs en toutǭ tēs psychēs hoionei tethammenēs.
Pythagoras and Plato introduce a people of bodiless souls, and say that those that fall into some sin are sent down into bodies for punishment. That is why Plato in the Cratylus called the body a tomb (sēma), as though the soul were buried in it.
Notes and citation
Summary: Pythagoras and Plato teach the soul's fall into the body as punishment.
- Plato, Cratylus 400c.
Extrabiblical texts: Plato, Crat. 400c (Plato (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.13 (Raeder, 125; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-13
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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.
5.14Raeder, 125
ξύμφωνα δὲ τούτῳ. καὶ Φιλόλαος ὁ Πυθαγόρειος ἔφη" λέγει δὲ ὧδε" ομαρτυρέονται δὲ καὶ οἱ παλαιοὶ θεολόγοι τε καὶ μάντιες, ὡς διά τινας τηιωρίας ἃ ψυχὰ τῷ σώματι ξυνέζευκται καὶ καθάπερ ἐν σάματι τούτῳ τέθαπται.““ ἀλλὰ τῶνδε τῶν λόγων ὁ Πλάτῶν ἐπιλησθείς, τοὐναντίον ἐν τῷ. τρίτῳ τῆς Πολιτείας παραδηλοῖ" ἐπιμελεῖσθαι γὰρ σώματος δεῖν φησι ψυχῆς ἕνεμα ἁρμονίας, δι’ οὗ βιοῦν τε ἔστι καὶ ὀρθῶς βιοῦν, καταγγέλλοντας τῆς ἀληθείας τὸ κήρυγμα.
xymphōna de toutǭ. kai Philolaos ho Pythagoreios ephē" legei de hōde" omartyreontai de kai hoi palaioi theologoi te kai manties, hōs dia tinas tēiōrias ha psycha tǭ sōmati xynezeuktai kai kathaper en samati toutǭ tethaptai.““ alla tōnde tōn logōn ho Platōn epilēstheis, tounantion en tǭ. tritǭ tēs Politeias paradēloi" epimeleisthai gar sōmatos dein phēsi psychēs henema harmonias, di’ hou bioun te esti kai orthōs bioun, katangellontas tēs alētheias to kērygma.
Philolaus the Pythagorean said things in agreement with this. He speaks thus: 'The ancient theologians and seers also bear witness that the soul is yoked to the body as a punishment and is buried in it as in a tomb.' But Plato, forgetting these words, indicates the opposite in the third book of the Republic; for he says one must care for the body for the sake of the soul's harmony, through which one can live and live rightly, proclaiming the message of truth.
Notes and citation
Summary: Philolaus calls the body a tomb; Plato elsewhere says the body helps the soul live rightly.
- Philolaus, fragment 14 (Diels–Kranz). The Republic reference is probably 9.591c–d; Theodoret's 'third book' may refer to 3.410c.
Extrabiblical texts: Plato, Resp. 591c–d (Plato (works); allusion); Philolaus (Philolaus; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.14 (Raeder, 125; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-14
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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.
5.15Raeder, 126
εἰ δὲ διὰ. τοῦ σώματος ἡ ψυχὴ βιοῖ τε καὶ ὀρθῶς βιοῖ, οὐκ ἄρα ἦν ποτε πρὸ τοῦ σώματος" εἰ δὲ ἦν πρό γε. τοῦ σώματος, παὶ ἔξη δήπουθεν καὶ ἐβίου᾽ ἀθάνατον γὰρ ἔχει φύσιν καὶ λογικήν. εἰ δὲ ἣν μὲν πάλαι, οὐκ ὀρθῶς δὲ ἐβίου κεχωρισμένη τοῦ σώματος, ἐν τῷ σώματι δὲ γενομένη καὶ τοῦτο ἄριστα παιδοτριβήσασα, τὸν ὀρθὺν κατώρθωσε βίον, διὰ τοῦ σώματος ἄρα τετύχηκε τῶν ἀγαθῶν, ὧν πρὸ τοῦ σώματος οὐ μετέλαχεν. ἀνθ' ὕτου δὴ οὖν τεθάφθαι αὐτὴν ἐν τῷ σώματι καθάπερ ἐν σήματι ἔφης ]
ei de dia. tou sōmatos hē psychē bioi te kai orthōs bioi, ouk ara ēn pote pro tou sōmatos" ei de ēn pro ge. tou sōmatos, pai exē dēpouthen kai ebiou᾽ athanaton gar echei physin kai logikēn. ei de hēn men palai, ouk orthōs de ebiou kechōrismenē tou sōmatos, en tǭ sōmati de genomenē kai touto arista paidotribēsasa, ton orthyn katōrthōse bion, dia tou sōmatos ara tetychēke tōn agathōn, hōn pro tou sōmatos ou metelachen. anth' hytou dē oun tethaphthai autēn en tǭ sōmati kathaper en sēmati ephēs ]
If through the body the soul lives and lives rightly, then it did not exist before the body; and if it existed before the body, it surely lived and had a life, for it has an immortal and rational nature. And if it existed long ago but did not live rightly when separated from the body, but having come into the body and trained it excellently it achieved the right life, then through the body it obtained goods it did not share before the body. Why then did you say it was buried in the body as in a tomb?
Notes and citation
Summary: Plato's view that the body aids the soul refutes the soul's preexistence and the body-tomb.
Cite (SBL): Theodoret, Graec. aff. cur. 5.15 (Raeder, 126; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-15
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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.
5.16Raeder, 126
Διὰ μὲν οὖν τούτων σαφῶς ἔγνωμεν, ὡς οὐ μόνον ἀλλήλοις, ἀλλὰ καὶ σφίσιν αὐτοῖς περὶ τῶν αὐτῶν ἐναντία γεγραφήκασιν. ἵνα δὲ τὴν πολλὴν αὐτῶν καταμάθωμεν ἔριν, φέρε πάλιν ἐπιδείξωμεν, τίνα περὶ ψυχῆς οἷ πολυθρύλητοι τῶν φιλοσόφων ἐδόξασαν, καὶ ὅπως αὐτοὺς ἡ κενὴ δόξα, κατὰ τὸν Τίμαιον, «ἔριδι ξυνέηκε μάχεσθαι."' ἃ δέ γε ξὺν Θεῷ λέξω, ἔμ τῶν Πλουτάρχῳ καὶ Πορφυρίῳ καὶ μέντοι καὶ Ἀετίῳ ξυγγεγραμμένων ἐρῶ.
Dia men oun toutōn saphōs egnōmen, hōs ou monon allēlois, alla kai sphisin autois peri tōn autōn enantia gegraphēkasin. hina de tēn pollēn autōn katamathōmen erin, phere palin epideixōmen, tina peri psychēs hoi polythrylētoi tōn philosophōn edoxasan, kai hopōs autous hē kenē doxa, kata ton Timaion, «eridi xyneēke machesthai."' ha de ge xyn Theǭ lexō, em tōn Ploutarchǭ kai Porphyriǭ kai mentoi kai Aetiǭ xyngegrammenōn erō.
Through these things we clearly learned that they wrote contradictory things about the same matters, not only against one another but against themselves. To learn their great strife, let us show again what the celebrated philosophers held about the soul, and how empty opinion, as Timaeus says, 'set them to fight in strife.' What I shall say, God willing, I shall say from what Plutarch, Porphyry, and Aëtius wrote.
Notes and citation
Summary: Theodoret will list the philosophers' views on the soul from Plutarch, Porphyry, and Aëtius.
- The phrase is Homer, Iliad 1.8; 'Timaeus' may be a slip for Timon of Phlius, who parodied it.
Extrabiblical texts: Homer, Il. 1.8 (Homer, Iliad; quotation); Plutarch, Plac. (Plutarch; allusion); Aëtius (Aëtius, Placita; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.16 (Raeder, 126; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-16
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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.
5.17Raeder, 126
Θαλῆς τοίνυν κέηληκε τὴν ψυχὴν ἀκίνητον φύσιν" Ἀλημὰν δὲ αὐτὴν αὐὖτοκίνητον εἴρηκεν᾽ ὃ δέ γε Πυθαγόρας ἀριθμὸν ἑαυτὸν κιγνοῦντα᾽ ξυνεφώνησε. δὲ τῷ λόγῳ καὶ ενοκράτηο᾽ ὃ δὲ φώνη ῷ λόγι Ἀξνοπράτης Πλάτων. οὐσίαν νοητὴν ἐξ ἑαυτῆς κινητήν᾽ ὁ δὲ. Σταγειρίτῆς ἐντελέχειαν πρώτην σώματος φυσιμοῦ ὀργανικοῦ, δυνάμει ζωὴν ἔχοντος" ἐντελέχειαν δὲ τὴν ἐνέργειαν κέκληκεν.
Thalēs toinyn keēlēke tēn psychēn akinēton physin" Alēman de autēn auytokinēton eirēken᾽ ho de ge Pythagoras arithmon heauton kignounta᾽ xynephōnēse. de tǭ logǭ kai enokratēo᾽ ho de phōnē ǭ logi Axnopratēs Platōn. ousian noētēn ex heautēs kinētēn᾽ ho de. Stageiritēs entelecheian prōtēn sōmatos physimou organikou, dynamei zōēn echontos" entelecheian de tēn energeian keklēken.
Thales called the soul a nature without motion; Alcmaeon said it is self-moved; Pythagoras a number moving itself, and Xenocrates agreed with this account; Plato an intelligible substance moving itself; the Stagirite the first entelechy of a natural organic body having life potentially, and by entelechy he meant actuality.
Notes and citation
Summary: The philosophers define the soul differently.
- The doxography follows Aëtius 4.2.
Extrabiblical texts: Aristotle, De an. 412a (Aristotle (works); allusion); Xenocrates (Xenocrates of Chalcedon; allusion); Aëtius (Aëtius, Placita; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.17 (Raeder, 126; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-17
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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.
5.18Raeder, 127
Κλέαρχος δὲ τῶν τεττάρων εἶναι στοιχείων τὴν ἁρμονίαν᾽ οἈναξιμένης δὲ παἱ ᾿δναξίμανδρος. καὶ Ἀναξαγόρας καὶ ᾽49χέλαος Ἵ ἀερώδη. ἀερώδη. τῆ τῆς ψυχῆς ῆἧς τὴν τὴν φύσιν φύσιν εἰρή εἰρήκασιν. οἵ οἱ δέ δέ γ γε Στωϊκοὶ πνευματιπήν, πλείστου μετέχουσαν τοῦ θερμοῦ. Παρμενίδης δὲ καὶ Ἵππασος καὶ Ἡράκλειτος πυρώδη ταύτὴν περλήκασιν᾽ ὃ δὲ Ἡρακλείδης φωτοειδῆ᾽ Ἐπίκουρος δὲ ὁ Νεοκλέους τεττάρων τινῶν ποιοτήτων κρᾶμα, πυρώδους καὶ ἀερώδους καὶ πνευματιποῦ καὶ τετάρτου τινὸς ἀκατωνομάστου" ὁ δὲ Ἐμπεδοκλῆς μῖγμα ἐξ αἰθερώδους καὶ ἀερώδους οὐσίας. Κριτίας δὲ ἐξ αἵματος εἶπε καὶ ἐξ ὑγροῦ" καὶ ἄλλοι δ᾽ αὖ ἄλλα λεληρήκασιν ἐναντία.
Klearchos de tōn tettarōn einai stoicheiōn tēn harmonian᾽ oAnaximenēs de pai ᾿dnaximandros. kai Anaxagoras kai ᾽49chelaos Hi aerōdē. aerōdē. tē tēs psychēs hēēs tēn tēn physin physin eirē eirēkasin. hoi hoi de de g ge Stōïkoi pneumatipēn, pleistou metechousan tou thermou. Parmenidēs de kai Hippasos kai Hērakleitos pyrōdē tautēn perlēkasin᾽ ho de Hērakleidēs phōtoeidē᾽ Epikouros de ho Neokleous tettarōn tinōn poiotētōn krama, pyrōdous kai aerōdous kai pneumatipou kai tetartou tinos akatōnomastou" ho de Empedoklēs migma ex aitherōdous kai aerōdous ousias. Kritias de ex haimatos eipe kai ex hygrou" kai alloi d᾽ au alla lelērēkasin enantia.
Clearchus said it is the harmony of the four elements; Anaximenes, Anaximander, Anaxagoras, and Archelaus said the nature of the soul is airy; the Stoics breath-like, sharing most in heat; Parmenides, Hippasus, and Heraclitus called it fiery; Heraclides light-like; Epicurus son of Neocles a mixture of four qualities, fiery, airy, breath-like, and a fourth unnamed one; Empedocles a mixture of ethereal and airy substance; Critias said it comes from blood and moisture; and others again have talked other contradictory nonsense.
Notes and citation
Summary: More conflicting views of the soul's substance.
- The scan repeats several words in this section; they are translated once.
Extrabiblical texts: Clearchus (Clearchus of Soli, On Sleep; allusion); Epicurus (Epicurus (sayings and fragments); allusion); Empedocles (Empedocles (fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.18 (Raeder, 127; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-18
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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.
5.19Raeder, 127
καὶ. μέντοι καὶ περὶ τὴν ταύτης διαίρεσιν πλείστη γε τούτοις γεγένηται διαμάχη. Πυθαγόρὰς μὲν γὰρ καὶ Πλάτων διμερῆ ταύτην εἰρήκασι, καὶ τὸ μὲν αὐτῆς εἶναι λογικόν, τὸ δὲ ἄλογον. διχῇ δ᾽ αὖ πάλιν τὸ ἄλογον. ἔτεμον, καὶ τὸ μὲν αὐτοῦ θυμικὸν εἶναι, τὸ δὲ ἐπιθυμητικόνν, ὁ δὲ Ξενοκράτης, καὶ ταῦτα τρίτος ἀπὸ Πλάτωνος ὥν (Σπευσίππου γὰρ τοῦ Πλάτῶνος ἀδελφιδοῦ γεγένηται φοιτητής), τὸ μὲν αἰσθητικὸν εἶναι τῆς ψυχῆς ἔφη, τὸ δὲ.
kai. mentoi kai peri tēn tautēs diairesin pleistē ge toutois gegenētai diamachē. Pythagoras men gar kai Platōn dimerē tautēn eirēkasi, kai to men autēs einai logikon, to de alogon. dichę̄ d᾽ au palin to alogon. etemon, kai to men autou thymikon einai, to de epithymētikonn, ho de Xenokratēs, kai tauta tritos apo Platōnos hōn (Speusippou gar tou Platōnos adelphidou gegenētai phoitētēs), to men aisthētikon einai tēs psychēs ephē, to de.
About its division too there has been very great conflict among them. Pythagoras and Plato said it has two parts, one rational and the other irrational; and they divided the irrational again in two, one part spirited and the other desiring. Xenocrates, though third from Plato (he was a pupil of Speusippus, Plato's nephew), said one part of the soul is sensitive and the other
Notes and citation
Summary: Pythagoras, Plato, and Xenocrates divide the soul differently.
- The sentence continues in 5.20.
Extrabiblical texts: Xenocrates (Xenocrates of Chalcedon; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.19 (Raeder, 127; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-19
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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.
5.20Raeder, 127
λογικόν. ὁ δὲ Νικομάχου πέντε εἶναι ταύτης ἔφησεν ἐνεργείας, τὴν ὀρεντιχήν, τὴν. θρεπτικήν, τὴν αἰσθητιπήν, τὴν μεταβατικήν, τὴν διανοητι- "Ὁ χήν, ἀλλ᾽ οὐδὲ τοῦτον οἱ Στωϊκοὶ τὸν ἀρυθμὸν ἔστερξαν᾽ ἐξ ὀχτὼ γὰρ μερῶν ἔφασαν τὴν ψυχὴν ξυνεστάναι, τῆς ὀπτιμῆς αἰσθήσεως καὶ τῆς ἀκουστινῆς καὶ τῆς ὀσφρητικῆς καὶ τῆς γευστικῆς καὶ τῆς ἁπτινῆς᾽ ἕκτον δὲ τὸ φωνητικὸν ἔφασαν καὶ τὸ σπερματικὸν ἕβδομον καὶ τὸ ἡγεμονοῦν ὄγδοον, ὑφ᾽ οὗ τούτων ἕκαστον ἐνεργεῖται. εἶπον δὲ αὐτὴν καὶ ταῖς τοῦ πολύποδος ἐοικέναι πλεκτάναις.
logikon. ho de Nikomachou pente einai tautēs ephēsen energeias, tēn orentichēn, tēn. threptikēn, tēn aisthētipēn, tēn metabatikēn, tēn dianoēti- "Ho chēn, all᾽ oude touton hoi Stōïkoi ton arythmon esterxan᾽ ex ochtō gar merōn ephasan tēn psychēn xynestanai, tēs optimēs aisthēseōs kai tēs akoustinēs kai tēs osphrētikēs kai tēs geustikēs kai tēs haptinēs᾽ hekton de to phōnētikon ephasan kai to spermatikon hebdomon kai to hēgemonoun ogdoon, hyph᾽ hou toutōn hekaston energeitai. eipon de autēn kai tais tou polypodos eoikenai plektanais.
rational. The son of Nicomachus said it has five activities: appetitive, nutritive, sensitive, locomotive, and intellectual. But the Stoics did not like this number either; for they said the soul consists of eight parts: sight, hearing, smell, taste, and touch; sixth they named the vocal, seventh the seminal, and eighth the ruling part, by which each of these is activated. They said it is like the tentacles of an octopus.
Notes and citation
Summary: Aristotle and the Stoics divide the soul into five or eight parts.
Extrabiblical texts: Aristotle (Aristotle (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.20 (Raeder, 127; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-20
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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.
5.21Raeder, 128
οἱ δέ γε Πυθαγόρου διάδοχοι ἔκ πέντε στοιχείων τὸ σῶμα κρωθῆναι φάντες | (τοῖς γὰρ τέτταρσι ξυνέταξαν τὸ αἰθέριον), ἰσαρέθμους εἶναι ἔφασαν ταύτῃ καὶ τῆς ψυχῆς τὰς δυνάμεις" καὶ ταύτας ὠνομάκασι νοῦν καὶ φρόνησιν καὶ ἐπιστήμην καὶ δόξαν καὶ αἴσθησιν.
hoi de ge Pythagorou diadochoi ek pente stoicheiōn to sōma krōthēnai phantes | (tois gar tettarsi xynetaxan to aitherion), isarethmous einai ephasan tautę̄ kai tēs psychēs tas dynameis" kai tautas ōnomakasi noun kai phronēsin kai epistēmēn kai doxan kai aisthēsin.
The successors of Pythagoras, saying the body is mixed from five elements (they added the ethereal to the four), said the powers of the soul are equal in number, and named them mind, prudence, knowledge, opinion, and perception.
Notes and citation
Summary: The Pythagoreans give five powers of the soul.
Cite (SBL): Theodoret, Graec. aff. cur. 5.21 (Raeder, 128; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-21
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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.
5.22Raeder, 128
ὅσα δὲ καὶ περὶ τῆς τοῦ ἡγεμοψριοῦ χώρας διηνέχθησαν πρὸς ἀλλήλους, ῥῴδιον διαγνῶναι. Ἱπποκράτης μὲν γὰρ καὶ Δημόκριτος καὶ Πλάτων ἐν ἐγκεφάλῳ τοῦτο ἰδρῦσθαι εἰρήκασιν᾽ ὃ δὲ Στράτων ἐν μεσοφρύφ᾽ ᾿Ερασίστρατος δὲ ὃ ἰατρὸς περὶ τὴν τοῦ ἐγκεφάλου 'μήνιγγα, ἣν ἐπικπρανίδα λέγει" ᾿Ηρόφιλος δὲ ἐν τῇ τοῦ ἐγκεφάλου κοιλίᾳ᾽ Παρμενίδης δὲ καὶ Ἐπίκουρος ἐν ὅλῳ τῷ θώρακι᾽ ᾿Εμπεδοκλῆς δὲ καὶ Ἀριστοτέλης καὶ τῶν Στωϊκπῶν ἡ ξυμμορία τὴν καρδίαν ἀπεκλήρωσαν τούτῳ. καὶ τούτων δ᾽ αὖ πάλιν οἵ μὲν ἐν τῇ κοιλίᾳ τῆς καρδίας, οἵ δὲ ἐν τῷ αἵματι" καὶ οἱ μὲν ἐν τῷ περικαρδίῳ ὑμένι, οἱ δὲ ἐν τῷ διαφράγματι.
hosa de kai peri tēs tou hēgemopsriou chōras diēnechthēsan pros allēlous, rhǭdion diagnōnai. Hippokratēs men gar kai Dēmokritos kai Platōn en enkephalǭ touto idrysthai eirēkasin᾽ ho de Stratōn en mesophryph᾽ ᾿Erasistratos de ho iatros peri tēn tou enkephalou 'mēninga, hēn epikpranida legei" ᾿Ērophilos de en tę̄ tou enkephalou koilią᾽ Parmenidēs de kai Epikouros en holǭ tǭ thōraki᾽ ᾿Empedoklēs de kai Aristotelēs kai tōn Stōïkpōn hē xymmoria tēn kardian apeklērōsan toutǭ. kai toutōn d᾽ au palin hoi men en tę̄ koilią tēs kardias, hoi de en tǭ haimati" kai hoi men en tǭ perikardiǭ hymeni, hoi de en tǭ diaphragmati.
How much they disagreed about the place of the ruling part is easy to see. Hippocrates, Democritus, and Plato said it is seated in the brain; Strato between the eyebrows; Erasistratus the physician around the membrane of the brain, which he calls the epikranis; Herophilus in the ventricle of the brain; Parmenides and Epicurus in the whole chest; Empedocles, Aristotle, and the company of the Stoics assigned it to the heart, and of these again some in the cavity of the heart, some in the blood, some in the pericardial membrane, some in the diaphragm.
Notes and citation
Summary: They disagree on where the soul's ruling part is.
Extrabiblical texts: Hippocrates (Hippocrates, Hippocratic Corpus; allusion); Democritus (Democritus (fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.22 (Raeder, 128; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-22
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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.
5.23Raeder, 128
καὶ Πυθαγόρας μὲν καὶ Ἀναξαγόρας καὶ Διογένης καὶ Πλάτων καὶ Ἐμπεδοκλῆς καὶ Ξενοκράτης ἄφθαρτον εἶναι τὴν ψυχὴν ἀπεφήναντο᾽ ὁ δὲ ᾿Ἡράκλειτος τὰς ἀπαλλαττομένας τοῦ σώματος εἰς τὴν τοῦ παντὸς ἀναχωρεῖν ψυχὴν ἔφησεν, οἷα δὴ ὁμογενῆ τε οὖσαν καὶ ὁμοούσιον. οἵ δὲ Στωϊκοὶ τὰς χωριξομένας τῶν σωμάτων ψυχὰς διαρκεῖν μὲν καὶ παθ᾽ ἑαυτὰς ζῆν ἔφασαν, ἀλλὰ τὴν μὲν ἀσθενεστέραν ἐπ᾽ ὀλίγον, τὴν δὲ ἰσχυροτέραν μέχρι τῆς τοῦ παντὸς ἐκπυρώσεως.
kai Pythagoras men kai Anaxagoras kai Diogenēs kai Platōn kai Empedoklēs kai Xenokratēs aphtharton einai tēn psychēn apephēnanto᾽ ho de ᾿Hērakleitos tas apallattomenas tou sōmatos eis tēn tou pantos anachōrein psychēn ephēsen, hoia dē homogenē te ousan kai homoousion. hoi de Stōïkoi tas chōrixomenas tōn sōmatōn psychas diarkein men kai path᾽ heautas zēn ephasan, alla tēn men asthenesteran ep᾽ oligon, tēn de ischyroteran mechri tēs tou pantos ekpyrōseōs.
Pythagoras, Anaxagoras, Diogenes, Plato, Empedocles, and Xenocrates declared the soul incorruptible; Heraclitus said that souls released from the body go back into the soul of the universe, as being of the same kind and the same substance. The Stoics said that souls separated from bodies endure and live by themselves, but the weaker for a short time and the stronger until the conflagration of the universe.
Notes and citation
Summary: Views on the soul's survival after death.
Extrabiblical texts: Heraclitus (Heraclitus (fragments); allusion)
Topics: Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 5.23 (Raeder, 128; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-23
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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.
5.24Raeder, 129
4ημόκπριτος δὲ καὶ Ἐπίκουρος καὶ Ἀριστοτέλης φθαρτὴν εἶναι ταύτην ἀνέδην εἰρήκασι" Πλάτων δὲ καὶ Πυθαγόρας τὸ μὲν λογικὸν αὐτῆς ἄφθαρτον εἶναι, φθαρτὸν δὲ τὸ ἄλογον. καὶ ὁ μὲν Πλάτων καὶ τὰ φυτὰ ἔῷα κέκληκε, τοῦ τρίτου γε τῆς ψυχῆς εἴδους, τοῦ ἐπιθυμητικοῦ, μόνου μετέχοντα᾽ ὁ δέ γε Ἀριστοτέλης ξῷα μὲν αὐτὰ εἰπεῖν οὐκ ἠνέσχετο (τὸ γὰρ δὴ τῆς αἰσθητικῆς μετέχον ψυχῆς τοῦτο καλεῖσθαι ξῷον ἠξίωσε), τῆς φυτικῆς μέντον καὶ θρεπτικῆς ψυχῆς μετέχδινν. ὑπέλαβε τὰ φυτά.
4ēmokpritos de kai Epikouros kai Aristotelēs phthartēn einai tautēn anedēn eirēkasi" Platōn de kai Pythagoras to men logikon autēs aphtharton einai, phtharton de to alogon. kai ho men Platōn kai ta phyta eǭa keklēke, tou tritou ge tēs psychēs eidous, tou epithymētikou, monou metechonta᾽ ho de ge Aristotelēs xǭa men auta eipein ouk ēnescheto (to gar dē tēs aisthētikēs metechon psychēs touto kaleisthai xǭon ēxiōse), tēs phytikēs menton kai threptikēs psychēs metechdinn. hypelabe ta phyta.
Democritus, Epicurus, and Aristotle openly said it is corruptible; Plato and Pythagoras that its rational part is incorruptible, the irrational corruptible. Plato called even plants living beings, as sharing only in the third form of soul, the desiring; but Aristotle would not call them living beings (for he thought fit to call a living being what shares in sensitive soul), though he supposed that plants share in vegetative and nutritive soul.
Notes and citation
Summary: Some held the soul mortal; Plato and Aristotle differ about plants.
Extrabiblical texts: Democritus (Democritus (fragments); allusion); Epicurus (Epicurus (sayings and fragments); allusion); Aristotle (Aristotle (works); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.24 (Raeder, 129; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-24
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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.
5.25Raeder, 129
ἀλλὰ τοῦτόν γε τὸν λόγον οἵ τῆς Ποικίλης οὐ προσεδέξαντο᾽ τὴν γάρ τοι φυτικὴν δύναμιν καλεῖν ψυχὴν οὐκ ἠνέσχοντο. Ζήνων δὲ ὁ Κιτιεύς, ὁ τῆσδε τῆς αἱρέσεως ἡγησάμενος, τοιάδε περὶ ψυχῆς δοξάζειν τοὺς οἰκείους ἐδίδαξε φοιτητάς᾽ τὸν γάφ τοι ἀνθρώπινον θορόν, ὑγρὸν ὄντα καὶ μετέχοντα πνεύματος, τῆς ψυχῆς ἔφησεν εἶναι μέρος τε καὶ ἀπόσπασμα καὶ τοῦ τῶν προγόνων σπέρματος κέρασμά τε καὶ μῖγμα, ἐξ ἁπάντων τῶν τῆς ψυχῆς μορίων ξυναθροισθέν. οὗ δὴ χάριν αὐτὴν καὶ φθαρτὴν προσηγόρευσεν.
alla touton ge ton logon hoi tēs Poikilēs ou prosedexanto᾽ tēn gar toi phytikēn dynamin kalein psychēn ouk ēneschonto. Zēnōn de ho Kitieus, ho tēsde tēs haireseōs hēgēsamenos, toiade peri psychēs doxazein tous oikeious edidaxe phoitētas᾽ ton gaph toi anthrōpinon thoron, hygron onta kai metechonta pneumatos, tēs psychēs ephēsen einai meros te kai apospasma kai tou tōn progonōn spermatos kerasma te kai migma, ex hapantōn tōn tēs psychēs moriōn xynathroisthen. hou dē charin autēn kai phthartēn prosēgoreusen.
Those of the Porch did not accept this account; they would not call the vegetative power soul. Zeno of Citium, the leader of this school, taught his pupils to hold this about the soul: he said that human seed, being moist and sharing in breath, is a part and fragment of the soul, and a blend and mixture of the seed of the ancestors, gathered from all the parts of the soul. For this reason he called it corruptible.
Notes and citation
Summary: Zeno held the soul transmitted in seed and therefore corruptible.
Extrabiblical texts: Zeno of Citium, Zeno (Zeno of Citium; allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.25 (Raeder, 129; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-25
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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.
5.26Raeder, 129
Νουμήνιος δὲ ὁ Πυθαγόρειος πρὸς τούτους ἀποτεινόμενος ἔφη «τὴν δὲ ψυχὴν γενητήν τε καὶ φθαρτὴν λέγουσιν, οὐκ εὐθὺς δὲ τοῦ σώματος ἀπαλλαγεῖσαν φθείρεσθαι, ἀλλ᾽ ἐπιμένειν τινὰς χρόνους καθ' ἑαυτήν, τὴν μὲν τῶν σπουδαίων μέχρι τῆς | εἰς πῦρ ἀναλύσεως τῶν πάντων, τὴν δὲ τῶν ἀφρόνων πρὸς
Noumēnios de ho Pythagoreios pros toutous apoteinomenos ephē «tēn de psychēn genētēn te kai phthartēn legousin, ouk euthys de tou sōmatos apallageisan phtheiresthai, all᾽ epimenein tinas chronous kath' heautēn, tēn men tōn spoudaiōn mechri tēs | eis pyr analyseōs tōn pantōn, tēn de tōn aphronōn pros
Numenius the Pythagorean, directing himself against these, said: 'They say the soul is begotten and corruptible, yet that it does not perish at once when released from the body, but remains for some time by itself, that of the virtuous until the dissolution of all things into fire, that of the foolish for
Notes and citation
Summary: Numenius reports the Stoic view of the soul's limited survival.
- Ascribed by Theodoret to Numenius (Eusebius, Praep. ev. 15.20.6, gives it to Arius Didymus). The quotation ends in 5.27.
Extrabiblical texts: Numenius (Numenius of Apamea; quotation); Arius Didymus (Arius Didymus, Epitome of Plato’s Doctrines; quotation)
Cite (SBL): Theodoret, Graec. aff. cur. 5.26 (Raeder, 129; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-26
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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.
5.27Raeder, 129
ποιούς τινας χρόνους.“ καὶ ὁ “Δογγῖνος δὲ αὐτῶν ἄντικρυς κατηγορεῖ, ὧδε γράψας Ζήνωνι μὲν γὰρ καὶ Κλεάνθει νεμεσήσειεν ἄν τις δικαίως, οὕτω σφόδρα ὑβριστικῶς περὶ τῆς ψυχῆς διαλεχθεῖσιν. ἄμφω γὰρ τοῦ στερεοῦ σώματος εἶναι τὴν ψυχὴν ἀναθυμίασιν ἔφασαν.
poious tinas chronous.“ kai ho “Donginos de autōn antikrys katēgorei, hōde grapsas Zēnōni men gar kai Kleanthei nemesēseien an tis dikaiōs, houtō sphodra hybristikōs peri tēs psychēs dialechtheisin. amphō gar tou stereou sōmatos einai tēn psychēn anathymiasin ephasan.
some length of time.' And Longinus plainly accuses them, writing: 'One might justly be indignant with Zeno and Cleanthes for speaking so very insolently about the soul; for both said that the soul is an exhalation of the solid body.'
Notes and citation
Summary: Longinus condemns the Stoic view of the soul as an exhalation.
- Longinus, fragment (Eusebius, Praep. ev. 15.21.1).
Extrabiblical texts: Longinus (Longinus (fragments); quotation); Cleanthes (Cleanthes (fragments); allusion)
Cite (SBL): Theodoret, Graec. aff. cur. 5.27 (Raeder, 129; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-27
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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.
5.28Raeder, 130
ἄγτιμρυς δὲ τούτῶν ἐναντία τὰ -“Πυθαγόρᾳ καὶ Πλάτωνι δόξαντα" θείαν γὰρ δὴ μοῖραν τὸν νοῦν ἔφασαν εἶναι. ξυμφωνεῖ δὲ καὶ ὃ Νικομάχου τῷδε τῷ λόγῳ, καίτοι θνητὴν εἶναι ἀποφηνάμενος τὴν ψυχήν᾽ ἄλλο τι γὰρ εἶναν τὸν νοῦν παρὰ ταύτην ὑπέλαβεν. καὶ οἵ περὶ Πλάτωνα δὲ καὶ Πυθαγόραν θύραθεν τοῦτον εἰσκρίνεσθαι λέγουσιν. πάλιν δ᾽ αὖ οἵ μὲν αὐτῶν αὐτοκράτορα τὸν νοῦν ἔφασαν εἶναι καὶ ἄγειν δύνα-1 σθαις ἢ ἂν ἐθέλῃ, τὰ πάθη᾽ οἱ δὲ ἀνάγκης αὐτὸν καὶ εἱμαρμένης ἀπεφήναντο δοῦλον καὶ πρὸς τὰ τῶν Μοιρῶν ἄγεσθαι νήματα, καὶ τῆς τοῦ οὐρανοῦ περιδινήσεως καὶ τῆς τῶν ἄστρων ξυνόδου τὰς τούτου πράξεις καὶ ἐνεργείας ἠρτῆσθαι.
agtimrys de toutōn enantia ta -“Pythagorą kai Platōni doxanta" theian gar dē moiran ton noun ephasan einai. xymphōnei de kai ho Nikomachou tǭde tǭ logǭ, kaitoi thnētēn einai apophēnamenos tēn psychēn᾽ allo ti gar einan ton noun para tautēn hypelaben. kai hoi peri Platōna de kai Pythagoran thyrathen touton eiskrinesthai legousin. palin d᾽ au hoi men autōn autokratora ton noun ephasan einai kai agein dyna-1 sthais ē an ethelę̄, ta pathē᾽ hoi de anankēs auton kai heimarmenēs apephēnanto doulon kai pros ta tōn Moirōn agesthai nēmata, kai tēs tou ouranou peridinēseōs kai tēs tōn astrōn xynodou tas toutou praxeis kai energeias ērtēsthai.
Plainly opposite to these are the views of Pythagoras and Plato; for they said that the mind is a divine portion. The son of Nicomachus agrees with this account, though he declared the soul mortal; for he supposed the mind to be something other than it. And the followers of Plato and Pythagoras say it enters from outside. Again, some of them said the mind is self-governing and can lead the passions as it wishes; others declared it a slave of necessity and fate, led by the threads of the Fates, and its actions and activities dependent on the revolution of heaven and the conjunction of the stars.
Notes and citation
Summary: Some say the mind is free; others enslave it to fate and the stars.
Extrabiblical texts: Aristotle (Aristotle (works); allusion)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.28 (Raeder, 130; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-28
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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.
5.29Raeder, 130
ὁ δέ γε Πλάτων τὴν ἐναντίαν τούτοις περὶ ψυχῆς ἐξεπαίδευσε δόξαν. ἐλευθέραν γὰρ αὐτὴν εἶναι ἔφησε καὶ δέσποιναν τῶν ἐνοχλούντων παθῶν καὶ ἑκοῦσαν ἢ τῇδε ἢ ἐκεῖσε χωρεῖν καὶ ἐθελουσίως γε ἢ νικᾶν ἢ ἡντᾶσθαι. καὶ τοῦτο σαφῶς ἐν τοῖς Νόμοις δεδήλωκε᾽ λέγει δὲ οὕτως᾽ »μἀνταῦθα, ὦ ξένε, τὸ νικᾶν αὐτὸν ξαυτὸν πασῶν νικῶν πρώτη καὶ ἀρίστη" τὸ δὲ ἡττᾶσθαι αὐτὸν ὑφ᾽ ξαυτοῦ αἴσχιστόν τε καὶ πάχκιστον᾽ ταῦτα γὰρ ὡς πολέμου
ho de ge Platōn tēn enantian toutois peri psychēs exepaideuse doxan. eleutheran gar autēn einai ephēse kai despoinan tōn enochlountōn pathōn kai hekousan ē tę̄de ē ekeise chōrein kai ethelousiōs ge ē nikan ē hēntasthai. kai touto saphōs en tois Nomois dedēlōke᾽ legei de houtōs᾽ »mantautha, ō xene, to nikan auton xauton pasōn nikōn prōtē kai aristē" to de hēttasthai auton hyph᾽ xautou aischiston te kai pachkiston᾽ tauta gar hōs polemou
Plato taught the opposite opinion about the soul. He said it is free and mistress of the passions that trouble it, and goes willingly this way or that, and willingly either conquers or is defeated. He showed this clearly in the Laws, speaking thus: 'And here, stranger, conquering oneself is the first and best of all victories, and to be defeated by oneself is the most shameful and worst; for these things indicate that there is a war
Notes and citation
Summary: Plato's Laws teaches that the soul is free and can master itself.
- Plato, Laws 1.626e. The quotation ends in 5.30.
Extrabiblical texts: Plato, Leg. 626e (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.29 (Raeder, 130; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-29
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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.
5.30Raeder, 131
ἐν ἑκάστοις ἡμῶν ὄντος πρὸς ἡμᾶς αὐτοὺς σημαίνει καὶ αὖ πάλιν μετ᾽ ὀλίγα",.τόδε δ᾽ ἴσμεν, ὅτε ταῦτα τὰ πάθη ἐν ἡμῖν οἷον νεῦρα ἢ σμήρινθοί τινες ἐνοῦσαι σπῶσί τε ἡμᾶς καὶ ἀλλήλαις ἀνθέλκουσιν ἐναντίαι γε οὖσαι ἐπ᾽ ἐναντίας «πράξεις, οὗ δὴ διωρισμένη ἀρετὴ καὶ κακία κεῖται. μίαν γάρ φησιν ὃ λόγος δεῖν τῶν ἕλξεων ξυνεπόμενον ἀεὶ καὶ μηδαμῇ ἀπολειπόμενον ἐκείνης, ἀνθέλκειν τοῖς ἄλλοις μετρίοις ἕκαστον᾽ ταύτην δὲ εἶναν τὴν τοῦ λογισμοῦ ἀγωγή
en hekastois hēmōn ontos pros hēmas autous sēmainei kai au palin met᾽ oliga",.tode d᾽ ismen, hote tauta ta pathē en hēmin hoion neura ē smērinthoi tines enousai spōsi te hēmas kai allēlais anthelkousin enantiai ge ousai ep᾽ enantias «praxeis, hou dē diōrismenē aretē kai kakia keitai. mian gar phēsin ho logos dein tōn helxeōn xynepomenon aei kai mēdamę̄ apoleipomenon ekeinēs, anthelkein tois allois metriois hekaston᾽ tautēn de einan tēn tou logismou agōgē
in each of us against ourselves.' And again, a little later: 'This we know, that these passions in us, like sinews or cords, pull us and drag against one another, being opposed, toward opposite actions, where virtue and vice lie divided. For reason says that each must always follow one of the pulls and never let go of it, and pull against the other cords; and this is the golden guidance of reasoning.'
Notes and citation
Summary: Plato's image of the passions as cords and reason as the golden cord.
- Plato, Laws 1.644e–645a.
Extrabiblical texts: Plato, Leg. 644e–645a (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.30 (Raeder, 131; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-30
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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.
5.31Raeder, 131
ν(5 ἄντικρυς δὲ διὰ τούτων δεδήλωκεν, ὡς οὔτε φύσιν ἐλάχομεν πονηράν, καὶ κατ᾽ ἀνάγκην καὶ βίαν πλημμελοῦμεν οἱ ἄνθρωποι, οὔτε ὑπὸ τῶν τῆς Κλωθοῦς νημάτων ἀγόμεθα οὔτε μὴν ὑπὸ τῆς τῶν ἄστρων ξυνόδου πρὸς τὸ πρακτέον ὠθούμεθα᾽ ἀλλ᾽ ἀγωνίζεται μὲν πρὸς ἑαυτὴν ἡ ψυχή, τοῦ δὲ νικᾶν ἔχει τὴν ἐξουσίαν, ἢν ἐθελήσῃ νεῦσαι πρὸς ἀρετήν᾽ καὶ ἕλκει μὲν ἡ ἐπιθυμία πρὸς ἑαυτήν, ἀνθέλκει δὲ ὁ θυμός, ἔχει δὲ τοῦ πείθεσθαι ἢ μὴ τὴν ἐξουσίαν ὃ λογισμός" ἡνιοχεῖν γὰρ ἐτάχθη καὶ ἄγειν, ἀλλ᾽ οὐκ ἄγεσθαί τε καὶ σύρεσθαι.
n(5 antikrys de dia toutōn dedēlōken, hōs oute physin elachomen ponēran, kai kat᾽ anankēn kai bian plēmmeloumen hoi anthrōpoi, oute hypo tōn tēs Klōthous nēmatōn agometha oute mēn hypo tēs tōn astrōn xynodou pros to prakteon ōthoumetha᾽ all᾽ agōnizetai men pros heautēn hē psychē, tou de nikan echei tēn exousian, ēn ethelēsę̄ neusai pros aretēn᾽ kai helkei men hē epithymia pros heautēn, anthelkei de ho thymos, echei de tou peithesthai ē mē tēn exousian ho logismos" hēniochein gar etachthē kai agein, all᾽ ouk agesthai te kai syresthai.
By these he plainly showed that we did not receive an evil nature, nor do we human beings sin by necessity and force, nor are we led by the threads of Clotho or pushed toward action by the conjunction of the stars; but the soul struggles against itself, and has the power to conquer if it wishes to incline toward virtue. Desire drags toward itself, anger pulls against it, and reasoning has the power to obey or not; for it was appointed to hold the reins and lead, not to be led and dragged.
Notes and citation
Summary: Plato shows that sin is not by nature, fate, or stars, but by free choice.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.31 (Raeder, 131; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-31
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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.
5.32Raeder, 131
ἐκράτυνε δὲ τόνδε τὸν λόγον κἀν τῷ δεκάτω τῶν Νόμων, ταῦτα εἰπών",νῖῆς δὲ γενέσεως τοῦ ποιοῦ τινος ἀφῆκε ταῖς βουλήσεσιν ἑκάστου ἡμῶν αὐτῶν τὰς αἰτίας" ὅπῃ γὰρ ἂν ἐπιθυμῇ, καὶ ὁποῖος ἂν ὧν τὴν ψυχήν, ταύτῃ σχεδὸν ἑκάστοτε καὶ τοιοῦτος ἡμῶν γίνεται ἅπας ὡς τὸ πολύ καὶ μετὰ βραχέα δὲ καὶ ταῦτα προστέθειπεν᾽ μείζω δὲ δὴ ψυχὴ κακίας καὶ ἀρετῆς ὁπόταν μεταλάβῃ διὰ τὴν αὑτῆς βούλησίν τε καὶ ὃμιλίαν γινομένην ἰσχυράν, ὁπόταν μὲν ἀρετῇ θείᾳ προσμίξασα γίνεταν διαφερόντως τὰ τοιαῦτα διαφέροντα καὶ μετέλαβε τόπον ἅγιον, ὕλη μετακοσμηθεῖσα εἰς ἀμείνω τινὰ τόπον ἕτερον᾽ ὅταν δὲ τἀναντία, κατὰ τοὺς τἀναντία μεθιδρύσατο
ekratyne de tonde ton logon kan tǭ dekatō tōn Nomōn, tauta eipōn",niēs de geneseōs tou poiou tinos aphēke tais boulēsesin hekastou hēmōn autōn tas aitias" hopę̄ gar an epithymę̄, kai hopoios an hōn tēn psychēn, tautę̄ schedon hekastote kai toioutos hēmōn ginetai hapas hōs to poly kai meta brachea de kai tauta prostetheipen᾽ meizō de dē psychē kakias kai aretēs hopotan metalabę̄ dia tēn hautēs boulēsin te kai homilian ginomenēn ischyran, hopotan men aretę̄ theią prosmixasa ginetan diapherontōs ta toiauta diapheronta kai metelabe topon hagion, hylē metakosmētheisa eis ameinō tina topon heteron᾽ hotan de tanantia, kata tous tanantia methidrysato
He confirmed this account in the tenth book of the Laws too, saying: 'Of the coming to be of each quality he left the causes to the wills of each of us; for as each desires and as he is in soul, so nearly each time and for the most part each of us becomes.' And a little later he added: 'And when the soul takes a greater share of vice or virtue through its own will and its strong association, when it has joined divine virtue it becomes especially such, and passes to a holy place, being transferred to some other better place; and when the opposite, it transfers
Notes and citation
Summary: Plato's Laws says each person's character depends on his own will.
- Plato, Laws 10.904b–d. The quotation ends in 5.33.
Extrabiblical texts: Plato, Leg. 904b–d (Plato (works); quotation)
Topics: Ethics, Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 5.32 (Raeder, 131; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-32
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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.
5.33Raeder, 132
τὸν αὑτῆς βίον κχἀνταῦθα παραπλησίως ἐδίδαξεν, ὡς τῇ βουλήσει τῆς ψυχῆς ἀπένειμεν ὁ ποιητὴς τῶν κρειττόνων καὶ τῶν χειρόνων τὴν αἶρεσιν. τὸ μὲν γὰρ τῆς γνώμης αὐθαίρετον τῇδε βέπειν ἢ ἐκεῖσε παρασκευάζει, ἡ δὲ ὁμιλία καὶ τὸ πάθος ἰσχυρὰν τὴν ἕξιν ἐργάξεται. ὅταν οὖν ἀρετῆς ἐρασθεῖσα τὴν ταύτης ἰδέαν ἐμμάξηται, εἰς ἕτερόν τινα μεταβαίνει τόπον ἅγιόν τε καὶ πολλῷ τῶν παρόντῶν ἀμείνονα᾽ τὴν δὲ κακίαν ἑλομένη καὶ τὸν ἐπονείδιστον βίον ἀσπασαμέ λαγχά ἡλιν τὸ γλληλ ὥ μένη, λαγχάνει πάλιν τὸν κατάλληλον χῶρον.
ton hautēs bion kchantautha paraplēsiōs edidaxen, hōs tę̄ boulēsei tēs psychēs apeneimen ho poiētēs tōn kreittonōn kai tōn cheironōn tēn airesin. to men gar tēs gnōmēs authaireton tę̄de bepein ē ekeise paraskeuazei, hē de homilia kai to pathos ischyran tēn hexin ergaxetai. hotan oun aretēs erastheisa tēn tautēs idean emmaxētai, eis heteron tina metabainei topon hagion te kai pollǭ tōn parontōn ameinona᾽ tēn de kakian helomenē kai ton eponeidiston bion aspasame lancha hēlin to gllēl hō menē, lanchanei palin ton katallēlon chōron.
its life to the opposite places.' Here too he taught likewise that the Maker gave the choice of better and worse to the will of the soul. For the free choice of the will makes it incline this way or that, while association and feeling make the disposition strong. So when it loves virtue and takes on its form, it passes to another place, holy and much better than the present; but if it chooses vice and embraces the shameful life, it receives in turn the corresponding place.
Notes and citation
Summary: Free choice determines the soul's character and its final place.
Extrabiblical texts: Plato, Leg. 904d (Plato (works); quotation)
Topics: Ethics, Eschatology
Cite (SBL): Theodoret, Graec. aff. cur. 5.33 (Raeder, 132; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-33
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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.
5.34Raeder, 132
κἀν τῷ δευτέρῳ δὲ τῆς Πολιτείας ξυνῳδὰ τούτοις ξυνέγραψε" λέγει δὲ ταῦτα οὐκοῦν ἀγαθὸς ὃ θεύς: τῷ ὄντι γε. καὶ λεμτέον οὕτως; τί μήν; οὐδὲν δὲ τῶν ἀγαθῶν βλαβερόν; ἦ γάρ; οὔ μοι δοκεῖ. ἄρα τὸ μὴ βλαβερὸν βλάπτει; οὐδαμῶς. ὃ δὲ μὴ βλάπτει, κακόν τι ποιεῖς οὐδαμῶς. οὐδ᾽ ἄν τίνος εἴη κακοῦ αἴτιον; πῶς γάρ; τί δές ὠφέλιμον τὸ ἀγαθόν; ναί. αἴτιον ἄρα εὐπραγίας; ναί. οὐκ ἄρα γε πάντῶν αἴτιον τὸ ἀγαθόν, ἀλλὰ τῶν μὲν εὖ ἐχόντων πάντων, τῶν δὲ πακῶν ἀναίτιον.
kan tǭ deuterǭ de tēs Politeias xynǭda toutois xynegrapse" legei de tauta oukoun agathos ho theus: tǭ onti ge. kai lemteon houtōs? ti mēn? ouden de tōn agathōn blaberon? ē gar? ou moi dokei. ara to mē blaberon blaptei? oudamōs. ho de mē blaptei, kakon ti poieis oudamōs. oud᾽ an tinos eiē kakou aition? pōs gar? ti des ōphelimon to agathon? nai. aition ara eupragias? nai. ouk ara ge pantōn aition to agathon, alla tōn men eu echontōn pantōn, tōn de pakōn anaition.
In the second book of the Republic he wrote in agreement with these: 'Is not God good in reality, and must he not be said to be so? Of course. But nothing good is harmful, is it? I think not. Does what is not harmful do harm? Not at all. And what does no harm does no evil? Not at all. Nor would it be the cause of any evil? How could it? And is the good beneficial? Yes. Then it is the cause of well-being? Yes. Then the good is not the cause of all things, but of the things that are well, and is not the cause of evils.'
Notes and citation
Summary: Plato's Republic says God, being good, causes no evil.
- Plato, Republic 2.379b.
Extrabiblical texts: Plato, Resp. 379b (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.34 (Raeder, 132; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-34
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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.
5.35Raeder, 132
παντελῶς ἐφήη. οὐκ ἄρα, ἦν δ΄ ἐγώ, ὃ θεός, ἐπεὶ ἀγαθύς, πάντων ἂν εἴη αἴτιος, ὡς οἱ πολλοὶ λέγουσιν, ἀλλ᾽ ὀλίγων μὲν τοῖς ἀνθρώποις αἴτιος, πολλῶν δὲ ἀναίτιος" πολὺ γὰρ ἐλάττω τὰ ἀγαθὰ τῶν κακῶν ἡμῖν καὶ τῶν μὲν ἀγαθῶν οὐδένα ἄλλον αἰτιάτέον, τῶν δὲ κακῶν ἄλλα ἄττα δεῖ ξητεῖν αἴτια, ἀλλ᾽ οὐ τὸν θεόν. ἀληθέστατα, ἔφη, δοκεῖς μοι λέγειν. οὐκ ἄρα, ἦν δ΄ ἐγώ, ἀποδεκτέον οὔτε Ὁμήρου οὔτε ἄλλον ποιητοῦ ταύτην τὴν ἁμαρτίαν ἀνοήτως περὶ τοὺς θεοὺς ἁμαρτάνοντος καὶ λέγοντος, ὡς δύο πίθοι παταπείαται ἐν Διὸς οὔδει κηρῶν ἔμπλειοι,) ὃ μὲν ἐσθλῶν, αὐτὰρ ὁ δειλῶν, χαὶ ᾧ μὲν ἂν μίξας ὁ Ζεὺς ἀμφότερα δῷ, ἄλλοτε μέν τὲ κακῷ ὅ γε
pantelōs ephēē. ouk ara, ēn d΄ egō, ho theos, epei agathys, pantōn an eiē aitios, hōs hoi polloi legousin, all᾽ oligōn men tois anthrōpois aitios, pollōn de anaitios" poly gar elattō ta agatha tōn kakōn hēmin kai tōn men agathōn oudena allon aitiateon, tōn de kakōn alla atta dei xētein aitia, all᾽ ou ton theon. alēthestata, ephē, dokeis moi legein. ouk ara, ēn d΄ egō, apodekteon oute Homērou oute allon poiētou tautēn tēn hamartian anoētōs peri tous theous hamartanontos kai legontos, hōs dyo pithoi patapeiatai en Dios oudei kērōn empleioi,) ho men esthlōn, autar ho deilōn, chai hǭ men an mixas ho Zeus amphotera dǭ, allote men te kakǭ ho ge
'Entirely,' he said. 'Then God,' I said, 'since he is good, would not be the cause of all things, as the many say, but the cause of few things for human beings and not the cause of many; for good things are far fewer than evils for us; and of the good things no other must be held the cause, but for the evils one must seek some other causes, not God.' 'You seem to me to speak most truly,' he said. 'Then we must not accept from Homer or any other poet this error, foolishly committed about the gods, when he says that "two jars stand on the floor of Zeus, full of fates, one of good things, the other of bad", and that the one to whom Zeus gives a mixture of both "at one time meets with evil,
Notes and citation
Summary: Plato's Republic says God causes only good, rejecting Homer's two jars.
- Plato, Republic 2.379c–d, quoting Homer, Iliad 24.527–530. The quotation continues in 5.36.
Extrabiblical texts: Plato, Resp. 379c–d (Plato (works); quotation); Homer, Il. 24.527–530 (Homer, Iliad; quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.35 (Raeder, 132; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-35
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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.
5.36Raeder, 133
μύρεται, ἄλλοτε δ᾽ ἐσθλῷ“ οὕτω δὲ καὶ τὰ ἄλλα τὰ τοιαὔτα καὶ Ὁμήρου καὶ Ἡσιόδου καὶ μέντοι καὶ Αἰσχύλου. εἶτα ἐπάγει",»καπῶν δὲ αἴτιον φάναι τὸν θεόν, ἀγαθὸν ὄντα, διαμαχητέον παντὶ τρύπῳ, μήτε τινὰ λέγειν ταῦτα ἐν τῇ ἑαυτοῦ πόλει. εἰ μέλλει εὐνομήσεσθαι, μήτε τινὰ ἀκούειν, μήτε νεώτερον μήτε πρεσβύτερον, μήτε ἔν μέτρῳ μήτε ἄνευ μέτρου μυθολογοῦντα, [ ὡς οὔτε ὅσια ἂν λεγόμενα, εἰ λέγοιτο, οὔτε ξύμφορα ἡμῖν οὔτε ξύμφωνα αὑτοῖς. ξύμψηφύς σού εἶμι, ἔφη, τούτου τοῦ νόμου, καί μον ἀρέσκει. οὗτος μέντοι; ἦν δ᾽ ἐγώ, εἷς ἂν εἴη τῶν περὶ θεοῦ γόμων τε καὶ τύπων. ἐν οἷς δεήσει τούς τε λέγοντας λέγειν καὶ τοὺς ποιοῦντας ποιεῖν, μὴ πάντων αἴτιον τὸν θεόν, ἀλλὰ τῶν
myretai, allote d᾽ esthlǭ“ houtō de kai ta alla ta toiauta kai Homērou kai Hēsiodou kai mentoi kai Aischylou. eita epagei",»kapōn de aition phanai ton theon, agathon onta, diamachēteon panti trypǭ, mēte tina legein tauta en tę̄ heautou polei. ei mellei eunomēsesthai, mēte tina akouein, mēte neōteron mēte presbyteron, mēte en metrǭ mēte aneu metrou mythologounta, [ hōs oute hosia an legomena, ei legoito, oute xymphora hēmin oute xymphōna hautois. xympsēphys sou eimi, ephē, toutou tou nomou, kai mon areskei. houtos mentoi? ēn d᾽ egō, heis an eiē tōn peri theou gomōn te kai typōn. en hois deēsei tous te legontas legein kai tous poiountas poiein, mē pantōn aition ton theon, alla tōn
at another with good"'; and so with the other such sayings of Homer, Hesiod, and Aeschylus too. Then he adds: 'That God, being good, is the cause of evils, we must fight against in every way, and neither let anyone say this in his own city, if it is to be well governed, nor let anyone hear it, young or old, whether told in verse or without verse, since such words, if spoken, would be neither holy, nor profitable to us, nor consistent with themselves.' 'I vote with you for this law,' he said, 'and it pleases me.' 'This, then,' I said, 'would be one of the laws and patterns concerning God, by which speakers must speak and poets compose: that God is not the cause of all things, but of
Notes and citation
Summary: Plato makes it law that God is not the cause of evil.
- Plato, Republic 2.380b–c. The quotation ends in 5.37.
Extrabiblical texts: Plato, Resp. 380b–c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.36 (Raeder, 133; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-36
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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.
5.37Raeder, 133
ἀγαθῶν.“ ταῦτα καὶ περὶ τοῦ πεποιηκότος ἡμᾶς Θεοῦ καὶ περὶ ἡμῶν δέ γε αὐτῶν καὶ φρονεῖν καὶ δοξάζειν ὃ Πλάτῶν ἐδίδαξε καὶ τοὺς κακῶν αἴτιον εἶναι τὸν Θεὸν λέγοντὰς ἐξελαύνειν ἐκέλευσε" καὶ γὰρ ἀνόσιον εἶναι τόνδε τὸν λόγον φησὶ καὶ ἀξύμφορον ἡμῖν καὶ ἀξύμφωνον ἑαυτῷ. εἰ γὰρ ἀγαθὸς ὃ θεός, ὥσπερ οὖν ἀγαθός (ποινὸς γὰρ οὗτος
agathōn.“ tauta kai peri tou pepoiēkotos hēmas Theou kai peri hēmōn de ge autōn kai phronein kai doxazein ho Platōn edidaxe kai tous kakōn aition einai ton Theon legontas exelaunein ekeleuse" kai gar anosion einai tonde ton logon phēsi kai axymphoron hēmin kai axymphōnon heautǭ. ei gar agathos ho theos, hōsper oun agathos (poinos gar houtos
good things.' Plato taught us to think and believe this both about God who made us and about ourselves, and ordered those who say God is the cause of evils to be driven out; for he says this account is unholy, unprofitable to us, and inconsistent with itself. For if God is good, as he is (for this account is common
Notes and citation
Summary: Plato banishes those who make God the author of evil.
- The sentence continues in 5.38.
Topics: Ethics
Cite (SBL): Theodoret, Graec. aff. cur. 5.37 (Raeder, 133; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-graecarum-affectionum-curatio/5-37
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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.