Compendium of Heretical Fables 5.11–5.17
Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.11PG 83
Περὶ τῆς θείας ἐνανθρωπήσεως τίνα φρονοῦμεν προὔργου δεῖξαι. Σαφέστερον γὰρ οὗτος ὁ λόγος τοῦ Θεοῦ τῶν ὅλων κηρύττει τὴν προμήθειαν. Ὁ μὲν οὖν Βαλεντῖνος ἐν οἷς ἀνέπλασε μύθοις, ἄλλον μὲν δὲ ἔφη τὸν Μονογενῇ, ἄλλον ὃὲ τὸν Λόγον, καὶ ἄλλον τὸν Χριστὸν τὸν ἐντὸς τοῦ πληρώματος, καὶ ἕτερον τὸν Ἰησοῦν, καὶ ἄλλον πάλιν τὸν ἔξω Χριστόν. Ἐνανθρωπῆσαι δὲ τὸν Ἰησοῦν ἔφη, τὸν ἔξω Χριστὸν ἐνδυσάμεγον, καὶ σῶμα ἐκ τῆς ψυχιχῇῆς οὐσίας ἀνειληφότα " πάροδον δὲ μόνην διὰ τῆς Παρθένου ποιήσασθαι, οὐδὲν ἐκ τῆς ἀνθρωπείας φύσεως εἰληφότα. Καὶ Βασιλίδης δὲ ὡσαύτως ἄλλον τὸν Μονογενῆ, καὶ ἄλλον τὸν Λόγον, καὶ ἑτέραν εἴρηκε τὴν Σοφίαν. Κέρδων δὲ, καὶ Μαρκίων, καὶ Μάνης, ὡς ἄνθρωπον φανῆναι τὸν Χριστὸν ἔφασαν, οὐδὲν ἀνθρώπειον ἔχοντα, Ὁ δὲ Κήρινθος τὸν μὲν Ἰησοῦν ἐξ Ἰωσὴφ καὶ Μαρίας ἔφησε γεννηθῆναι κατὰ τὸν κοινὸν τῶν ἀνθρώπων νόμον, ἄνωθεν δὲ τὸν Χριστὸν χανεληλυθότα ἐπὶ τὸν Ἰησοῦν. Ἐδιωναῖοι δὲ, καὶ Θεοδοτιανοὶ, καὶ ᾿Αρτεμωνιανοὶ, καὶ Φωτεινιανοὶ, ψιλὸν ἄνθρωπόν εἰρήκασιν ἐκ τῆς Παρθένου τὸν Χριστὸν γεγεννῆσθαι. ΓΆρειος δὲ καὶ Εὐνόμιος, σῶμα μὲν αὐτὸν ἔφασαν εἰληφέναι, τὴν θεότητα δὲ τῆς ψυχῆς ἐνηργηκέναι τὴν χρείαν. Ὁ δὲ ᾿Απολινάριος, ἔμψυχον μὲν ἔφησεν εἶναι τοῦ Σωτῆρος τὸ σῶμα, οὐ μὴν τὴν λογικὴν ἐσχηκέναι Ψυχήν " περιττὸς γὰρ ἦν, φησὶν, ὁ νοῦς, τοῦ Θεοῦ Λόγου παρόντος. Τὰς δὲ τῶν πλειόνων αἱρέσεων τέθειχκα δόξας, δεῖξαι βουλόμενο; τὴν τῆς Ἐκκλησίας ἀλήθειαν. Τὸν γὰρ αὐτὸν ἡ Ἐκκλησία, καὶ Υἱὸν, καὶ Μονογενῇ, καὶ Θεὸν Λόγον, καὶ Σωτῆρα Κύριον, καὶ Ἰησὴῦν Χριστὸν ὀνομάζει. ᾿Αλλ᾽ Τίδς μὲν μονογενὴς, καὶ Θεὸς Λόγος, κκαὶ Κύριος καὶ πρὸ τῆς ἐνανθρωπήσεως ὠνομάξετο, καὶ μετὰ τὴν ἐνανθρώπησιν ὡσαύτως καλεῖται. Ἰησοῦς δὲ Χριστὸς μετὰ τὴν ἐνανθρώπησιν ὁ αὐτὸς ὠνομάσθη, ἀπὸ τῶν πρα-- Ὑμάτων τὰς προσηγορίας δεξάμενος. Ἰησοῦς μὲν γὰρ ὁ Σωτὴρ ἑρμηνεύεται, καὶ τούτου μάρτυς ὁ Γαθριὴλ, πρὸς τὴν Παρθένον εἰπών" « Καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, ὅτι αὐτὸς σώσει τὸν λαὸν αὑτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ. » Χριστὸς δὲ προσηγορεύθη, διὰ τὸ χρίσμα τοῦ Πνεύματος. Ὁ μὲν γὰρ ὑμνοποιὸς Δαδὶδ λέγει" ε« Διὰ τοῦτο ἔχρισέ σε ὁ θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. ») Διὰ δὲ τῆς Ἡσαΐου τοῦ προφῆτου γλώττης αὐτὸς ὁ Δεσπότης ἔφη" « Πνεῦμα Κυρίου ἐπ᾿ ἐμέ" οὗ εἴνεκεν ἔχρισέ με Κύριος. » Οὕτω δὲ τὴν προφητείαν νοεῖν αὐτὸς ἡμᾶς ὃ Δεσπότης ἐδίδαξεν. Εἰς γὰρ τὴν συναγωγὴν εἰσελθὼν, καὶ τὸ προχωρίον, ἔφη ὃξ πρὸς τοὺς παρόντας " ε« Σήμερον ἐπληρώθη ἡ Γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. » Συνῳδὰ δὲ τοῖς προφήταις καὶ ὃ μέγας ἐκήρυξε Πέτρος. Τοῖς γὰρ περὶ τὸν Κορνήλιον ἐπιδεικνὺς τὸ μυστήριον οὕτως ἔφη" ε« Ὑμεῖς οἴδατε τὸ ῥῆμα τὸ γενόμενον καθ’ ὅλης τῆς Ἰουδαίας, ἀρξάμενον ὁπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάννης, Ἰησοῦν τὸν ἀπὸ Ναζαρὲτ, ὡς ἔχρισεν αὑτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει. » Δῆλον τοίνυν ἐκ τῶν εἰρημένων, ὡς διὰ τὸ χρίσμα τοῦ Πνεύματος ὠνομάσθη Χριστός. Ἐχρίσθη δὲ, οὐκ ὡς Θεὸς, ἀλλ᾽ ὡς ἄνθρωπος. Εἰ δὲ κατὰ τὸ ἀνθρώπειον κέχρισται, μετὰ τὴν ἐνανθρώπησιν καὶ Χριστὸς ὠνομάσθη. ᾿Αλλ᾽ ὅμως οὐκ ἄλλος ὁ Θεὸς Λόγος, καὶ ἄλλος ὁ Χριστός " ὃ γὰρ Θεὸς Λόγος ἐνανθρωπήσας ὠνομάσθη Χριστὸς Ἰησοῦς " ἐνηνθρώπησε δὲ, ἵνα τὴν ὑπὸ τῆς ἁμαρτίας διαφθαρεῖσαν νεουργήσῃ φύσιν. Διὰ τοῦτο πᾶσαν τὴν ἡμαρτηχυῖαν ἔλαδεν, ἵνα πᾶσαν ἰάσηται. Οὐ γὰρ προχαλύμματι νῆς θεότητος χρώμενος ἀνἔλαθε τὴν τοῦ σώματος φύσιν, κατὰ τὴν ᾿Αρείου καὶ … δίχα σώματος ὀφθῆναι, καθάπερ πάλαι τῷ ᾿Αδραὰμ, καὶ τῷ Ἰακὼό, καὶ τοῖς ἄλλοις ἁγίοις ἑωράθη " ἀλλ᾽ σασθαι τὸν ἀντίπαλον, καὶ τὴν νίκην ἀπολαθεῖν " τούτου δὴ χάριν καὶ σῶμα καὶ ψυχὴν ἀνέλαδε λογιχκῆν. Οὐ γὰρ τριχῆ διαιρεῖ τὸν ἄνθρωπον ἡ θεία Γραφὴ, ἀλλ᾽ ἐκ ψυχῆῇς καὶ σώματος τόδε τὸ ζῶον συνεστάναι φησίν. Ὁ γὰρ Θεὸς ἐκ τοῦ χοὸς τὸ σῶμα διαπλάσας ἐνεφύσησε τὴν Ψυχὴν, καὶ δύο φύσεις ἔδειξεν, οὐ τρεῖς. Ὁ δὲ αὐτὸς Δεσπότης ἐν τοῖς Εὐαγγελίοις φησί" Μὴ φοδεῖσθε ἀπὸ τῶν ἀποκτεινόντῶν τὸ σῶμα, τὴν δὲ ψυχὴν ἀποκτεῖναι μὴ δυναμέ νων. » Καὶ πολλὰ δὲ τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ. Ὅτι δὲ οὐ προχάλυμμα τῇ θεότητι μηχανώμενος, κατὰ τοὺς τῶν αἱρετιχῶν μύθους, ἀλλὰ διὰ τῆς ἀπαρχῆς παντὶ τῷ γένει τὴν νίκην πραγματευόμενος, τελείαν τὴν ἀνθρωπείαν φύσιν ἀνἐλαῦς, μάρτυς ἀληθὴς, καὶ διδάσκαλος ἀχριθὴς, ὁ θεῖος ᾿Απόστολος. Ἐν γὰρ τῇ πρὸς Ῥωμαίους ᾿Ἐπιστολῇ τὸ τῆς οἰκονομίας ἀποκαλύπτων μυστήριον οὕτως ἔφη " « Διὰ τοῦτο ὥσπερ δι᾽ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθε, καὶ διὰ τῆς ἀμαρτίας ὁ θάνᾶτος, καὶ οὕτως εἰς πάντας ἀνθρώπους διῆλθεν ὁ θάνατος, ἐφ᾽ ᾧ πάντες ἥμαρτον. » Δείξας δὲ διὰ τούτων τὴν τῆς ἁμαρτίας ἀρχὴν, καὶ τὸν ἐκ ταύτης βεόλαστηκότα καρπὸν, καὶ τὸν ταύτην ἐξ ἀρκῦς εἰσδεξάμενον, ἐπιδείκνυσι ταύτης τὸ τέλος. « γὰρ νόμου, φησὶν, ἀμαρτία ἦν ἐν τῷ κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου " ἀλλ᾽ ἐδασίλευσεν ὁ θάνατος ἀπὸ ᾿Αδὰμ, μέχρι Μωῦσέως, καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐν τῷ ὁμοιώματι τῆς παραθδάσεως ᾿Αδὰμ, ὅς ἐστι τύπος τοῦ μέλλοντος, » Μωῦσέα δὲ τὸν νόμον καλεῖ, μέχρι δὲ τῆς τοῦ Σωτῆρος ἐπιφανείας ἣ κατὰ τοῦτον ἐκράτει πολιτεία. Παραδαινόντων δὲ καὶ τῶν ὑπὸ τοῦτον πολιτευομένων, καὶ τῶν ὑπὸ τῷ γόμῳ τελούντων τῆς φύσεως, ἐόασί λευσεν εἰκότως ὁ θάνατος, χρατυνούσης αὐτοῦ τὴν δυναστείαν τῆς ἁμαρτίας" καταδίκη γὰρ ἦν τῆς ἁμαρτίας ὁ θάνατος. Οὕτω διδάξας πόθεν τε ἣἧ ἀμαρτία τὴν ἀρχὴν εἴληφε, καὶ μέχρι τίνος ὁ θάνατος ἐθασίλευσε, δείκνυσι πῶς κατελύθῃ τούτων τὸ κράτος, καὶ τὴν ἀμέτρητον τοῦ Θεοῦ φιλανθρωπίαν ὑμνεΐξ, λέγων οὕτως " « ᾿Αλλ᾽ οὐκ ὡς τὸ παράπτωμα, … ματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ, καὶ ἡ δωρεὰ ἐν χάριτι τοῦ ἑνὸς ἀνθρώπον Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσενσεν. » Ὑ περαίνει, φησὶν, ἢ τῆς φιλανθρωπίας φιλοτιμία τὸ δίκαιον. Ὁ μὲν γὰρ τῆς δικαιοσύνης ὄρος ἑνὸ; ἡμαρτηκότος ἅπαν τὸ τούτου γένος τῷ θανάτῳ παρἐδωκεν᾽ ὁ δὲ θεῖος ἔλεος, πάντων ἀνθρώπων ὑπὸ τὴν ἀρὰν γεγενημένων, καὶ ταῖς τῆς ἁμαρτίας πάγαις ἐμπεπαρμένων, δι᾽ ἑνὸς δικαιοσύνην πᾶσι τὴν σωτηρίαν δεδώρηται. ΓΑνθρωπὸν δὲ τὸν Σωτῆρα ἀθά προσηγόρευσεν, οὐκ ἀρνούμενος αὐτοῦ τὴν θεότητα (θεὸν γὰρ οἷδεν αὐτὸν, καὶ Θεὸν τοῦ γεγεννηκότος ὁμότιμον ), ἀλλὰ διδάσκων, ὡς τῷ ὁμοίῳ τὸ ὅμοιον ἐξράθη, καὶ τῇ ἀπαρχῇ τὸ ὅλον ἡγιάσθη. Κατὰ γὰρ τὸ ἀνθρώπειον ὑπὸ νόμον γενόμενος, καὶ τὸν νόμον πεπληρωχὼς, τοὺς παραδεδηχότας τὸν νόμον τῆς ἁρᾶς ἡλευθέρωσεν. Εἶτα πάλιν τὸν αὐτὸν λόγον ἑτέρὼως ἀνακχυκχλοῖ᾽ ε« Καὶ οὐκ ὡς δι᾽ ἑνὸς ἁμαρτήσαντὸς τὸ δώρημα. Τὸ μὲν γὰρ κρῖμα, ἐξ ἑνὸς εἰς κατάκριμα᾽" τὸ δὲ χάρισμα, ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. » Ὅτε, φησὶν, εἷς ἥμαρτε, χατἐεχρίθησαν ἅπαντες νῦν δὲ πάντων ἡμαρτηκότων, ἅπασι τοῖς βουλομένοις ἡ διὰ πίστεως πρόκειται σωτηρία. Οὕτως δείξας τῆς χοινῇῆς ἁμαρτίας τὴν τοῦ ἑνὸς δικαιοσύνην ἀλεξίχαχον γενομένην, δείκνυσι δι᾿ αὐτοῦ καὶ τὴν τοῦ θανάτου τελεσθεῖσαν κατάλυσιν. « Εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐόασἴλευσε διὰ τοῦ ἑνὸς, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος, καὶ τῆς δωρεᾶς, καὶ τῆς δικαιοσύνης λαμθάνοντες, ἐν ζωῇ βασιλεύσουσι διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ, » Τοῦ θανάτου πρόξενος, φησὶν, ἡ ἁμαρτία. τῆς δὲ ἐν βασιλείχ ζωῆς ἡ τοῦ ἑνὸς δικαιοσύνη. Σωζόμεθα, οὐ νόμῳ, ἀλλὰ τῷ οἴκτῳ τῷ θείῳ τῆς σωτηρίας τυγχάνοντες. Ὁ γὰρ τοῦ δικαίου νόμος πάντας εἰς τιμωρίαν ἦγς. Πάντες γὰρ τῆς ἁμαρτίας ἐργάται κατέστημεν. Εἰ γὰρ ἑνὸς ἡμαρτηκότος κατεκρίθη τὸ γένος, πάντως δήπουθεν δικαιότερον τοὺς ὑπὸ τὴν ἁμαρτίαν τελέσαντἄξ, τὴν κόλασιν δέξασθαι. ᾿Αλλ᾽ ὁ θεῖος ἔλεος ὑπερέδη τοῦ δικαίου τοὺς ὄρους, καὶ ἡ φιλανθρωπία νενίκηκε τὴν ἰσότητα, καὶ ἑνὸς τὸν νόμον πεπληρωκότος, πάντας τοὺς τούτῳ πιστεῦσαι βουλομένους ἀπολαύειν τῆς σωτηρίας ἔξεστι. Δείξας δὲ ἐν τούτοις τὸ τῆς φιλανθρωπίας ἀστάθμητον, πάλιν ἐπὶ τὸν τοῦ λόγου μεταδαΐνει λόγον. ἾΑρα οὖν « ὡς δι᾽ ἑνὸς παραπτώματος εἰς πάνκας τοὺς ἀνθρώπους εἰς κατάκριμα, οὕτω καὶ δι" ἑνὸς διχαιώματος, εἰς πάντας ἀνθρώπους, εἰς δικαίωσιν ζωῆς. ν» Εἶτα ἀπὸ τῶν πραγμάτων ἐπὶ τὰ πρόσωπα μεταθαίνει. « Ὥσπερ διὰ τῆς παραχοῖς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς, δέίχαιοι χκατασταθήσονται οἱ πολλοί. » Σφόδρα δὲ ἀναγκαίως ἐφ᾽ ἑκατέρου τὸ ε οἱ πολλοὶ » τέθεικε. Καὶ γὰρ τοῦ ᾿Αδὰμ ἡμαρτηκότος, καὶ τῶν πλείστων τοὺς θείους παραδεδηχότων νόμους, διέμεινάν τινες ἐπὶ τῶν ὅρων τῆς φύσεως, καὶ τῆς ἀρετῆς ἐγένοντο φροντισταὶ, ὡς "Αὔελ, καὶ Ἐνὼχ, καὶ Νῶε, καὶ οἱ πατριάρχαι, καὶ οἱ προψῆται, καὶ ἕτεροι πλεῖστοι, οὗ μόνον παρὰ Ἰουδαίοις, ἀλλὰ καὶ παρὰ τοῖς ἄλλοις ἔθνεσι, περὶ ὧν ὁ θεῖος εἶπεν ᾿Απόστολος " « Ὅταν γὰρ ἔθνη, τὰ μὴ νόμον ἔχοντα, φύσει τὰ τοῦ νόμου ποιῇ, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσι νόμος. » Καὶ μετὰ τὴν τοῦ Σωτῆρος ἐπιφάνειαν οὐκ ἅπαντες ἀπολαύουσι τῆς σωτηρίας, ἀλλ᾽ οἱ πιστεύοντες, καὶ … ἐνηνθρώπησεν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, καὶ ἀν… μημένων. ᾿Επειδὴ γὰρ δι᾽ ἀνθρώπου ὁ θάνατος, καὶ δι᾽ ἀνθρώπον ἀνάστασις νεκρῶν. » Εἶτα ἀπὸ τῆς φύσεως ἐπὶ τὰ πρόσωπα μεταδαίνει, καί φησιν. ε Ὥσπερ γὰρ ἐν τῷ ᾿Αδὰμ πάντες ἀποθνήσκουσιν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθέσονται. » Καὶ οὐκ εἶπε σωθήσονται, ἀλλὰ ζωοποιηθήσογται" κοινὴ μὲν γὰρ ἡἣ ἀνάστασις, μετὰ δὲ τὴν ἀνάστασιν. γενήσεται ἡ διάκρισις " καὶ τοῦτο δεδήλωκεν, ἐπαγαγών" « “Ἔχαστος δὲ ἐν τῷ ἰδίῳ τάγματι. » Πολλὰ γὰρ καὶ κολαζομένων καὶ σωζομένων τάγματα. Κατὰ γὰρ τὴν τῆς δικαιοσύνης καὶ ποιότητα καὶ ποαἱ τιμωρίαι γενήσονται.
Peri tēs theias enanthrōpēseōs tina phronoumen prourgou deixai. Saphesteron gar houtos ho logos tou Theou tōn holōn kēryttei tēn promētheian. Ho men oun Balentinos en hois aneplase mythois, allon men de ephē ton Monogenę̄, allon hoe ton Logon, kai allon ton Christon ton entos tou plērōmatos, kai heteron ton Iēsoun, kai allon palin ton exō Christon. Enanthrōpēsai de ton Iēsoun ephē, ton exō Christon endysamegon, kai sōma ek tēs psychichę̄ēs ousias aneilēphota " parodon de monēn dia tēs Parthenou poiēsasthai, ouden ek tēs anthrōpeias physeōs eilēphota. Kai Basilidēs de hōsautōs allon ton Monogenē, kai allon ton Logon, kai heteran eirēke tēn Sophian. Kerdōn de, kai Markiōn, kai Manēs, hōs anthrōpon phanēnai ton Christon ephasan, ouden anthrōpeion echonta, Ho de Kērinthos ton men Iēsoun ex Iōsēph kai Marias ephēse gennēthēnai kata ton koinon tōn anthrōpōn nomon, anōthen de ton Christon chanelēlythota epi ton Iēsoun. Ediōnaioi de, kai Theodotianoi, kai ᾿Artemōnianoi, kai Phōteinianoi, psilon anthrōpon eirēkasin ek tēs Parthenou ton Christon gegennēsthai. GAreios de kai Eunomios, sōma men auton ephasan eilēphenai, tēn theotēta de tēs psychēs enērgēkenai tēn chreian. Ho de ᾿Apolinarios, empsychon men ephēsen einai tou Sōtēros to sōma, ou mēn tēn logikēn eschēkenai Psychēn " perittos gar ēn, phēsin, ho nous, tou Theou Logou parontos. Tas de tōn pleionōn haireseōn tetheichka doxas, deixai boulomeno? tēn tēs Ekklēsias alētheian. Ton gar auton hē Ekklēsia, kai Huion, kai Monogenę̄, kai Theon Logon, kai Sōtēra Kyrion, kai Iēsēun Christon onomazei. ᾿All᾽ Tids men monogenēs, kai Theos Logos, kkai Kyrios kai pro tēs enanthrōpēseōs ōnomaxeto, kai meta tēn enanthrōpēsin hōsautōs kaleitai. Iēsous de Christos meta tēn enanthrōpēsin ho autos ōnomasthē, apo tōn pra-- Hymatōn tas prosēgorias dexamenos. Iēsous men gar ho Sōtēr hermēneuetai, kai toutou martys ho Gathriēl, pros tēn Parthenon eipōn" « Kaleseis to onoma autou Iēsoun, hoti autos sōsei ton laon hautou apo tōn hamartiōn autou. » Christos de prosēgoreuthē, dia to chrisma tou Pneumatos. Ho men gar hymnopoios Dadid legei" e« Dia touto echrise se ho theos, ho Theos sou, elaion agalliaseōs para tous metochous sou. ») Dia de tēs Hēsaïou tou prophētou glōttēs autos ho Despotēs ephē" « Pneuma Kyriou ep᾿ eme" hou eineken echrise me Kyrios. » Houtō de tēn prophēteian noein autos hēmas ho Despotēs edidaxen. Eis gar tēn synagōgēn eiselthōn, kai to prochōrion, ephē hox pros tous parontas " e« Sēmeron eplērōthē hē Graphē hautē en tois ōsin hymōn. » Synǭda de tois prophētais kai ho megas ekēryxe Petros. Tois gar peri ton Kornēlion epideiknys to mystērion houtōs ephē" e« Hymeis oidate to rhēma to genomenon kath’ holēs tēs Ioudaias, arxamenon hopo tēs Galilaias meta to baptisma ho ekēryxen Iōannēs, Iēsoun ton apo Nazaret, hōs echrisen hauton ho Theos Pneumati hagiǭ kai dynamei. » Dēlon toinyn ek tōn eirēmenōn, hōs dia to chrisma tou Pneumatos ōnomasthē Christos. Echristhē de, ouk hōs Theos, all᾽ hōs anthrōpos. Ei de kata to anthrōpeion kechristai, meta tēn enanthrōpēsin kai Christos ōnomasthē. ᾿All᾽ homōs ouk allos ho Theos Logos, kai allos ho Christos " ho gar Theos Logos enanthrōpēsas ōnomasthē Christos Iēsous " enēnthrōpēse de, hina tēn hypo tēs hamartias diaphthareisan neourgēsę̄ physin. Dia touto pasan tēn hēmartēchuian eladen, hina pasan iasētai. Ou gar prochalymmati nēs theotētos chrōmenos anelathe tēn tou sōmatos physin, kata tēn ᾿Areiou kai … dicha sōmatos ophthēnai, kathaper palai tǭ ᾿Adraam, kai tǭ Iakōo, kai tois allois hagiois heōrathē " all᾽ sasthai ton antipalon, kai tēn nikēn apolathein " toutou dē charin kai sōma kai psychēn anelade logichkēn. Ou gar trichē diairei ton anthrōpon hē theia Graphē, all᾽ ek psychēę̄s kai sōmatos tode to zōon synestanai phēsin. Ho gar Theos ek tou choos to sōma diaplasas enephysēse tēn Psychēn, kai dyo physeis edeixen, ou treis. Ho de autos Despotēs en tois Euangeliois phēsi" Mē phodeisthe apo tōn apokteinontōn to sōma, tēn de psychēn apokteinai mē dyname nōn. » Kai polla de toiauta estin heurein para tę̄ theią Graphę̄. Hoti de ou prochalymma tę̄ theotēti mēchanōmenos, kata tous tōn hairetichōn mythous, alla dia tēs aparchēs panti tǭ genei tēn nikēn pragmateuomenos, teleian tēn anthrōpeian physin anelaus, martys alēthēs, kai didaskalos achrithēs, ho theios ᾿Apostolos. En gar tę̄ pros Rhōmaious ᾿Epistolę̄ to tēs oikonomias apokalyptōn mystērion houtōs ephē " « Dia touto hōsper di᾽ henos anthrōpou hē hamartia eis ton kosmon eisēlthe, kai dia tēs amartias ho thanatos, kai houtōs eis pantas anthrōpous diēlthen ho thanatos, eph᾽ hǭ pantes hēmarton. » Deixas de dia toutōn tēn tēs hamartias archēn, kai ton ek tautēs beolastēkota karpon, kai ton tautēn ex arkys eisdexamenon, epideiknysi tautēs to telos. « gar nomou, phēsin, amartia ēn en tǭ kosmǭ, hamartia de ouk ellogeitai mē ontos nomou " all᾽ edasileusen ho thanatos apo ᾿Adam, mechri Mōyseōs, kai epi tous mē hamartēsantas en tǭ homoiōmati tēs parathdaseōs ᾿Adam, hos esti typos tou mellontos, » Mōysea de ton nomon kalei, mechri de tēs tou Sōtēros epiphaneias hē kata touton ekratei politeia. Paradainontōn de kai tōn hypo touton politeuomenōn, kai tōn hypo tǭ gomǭ telountōn tēs physeōs, eoasi leusen eikotōs ho thanatos, chratynousēs autou tēn dynasteian tēs hamartias" katadikē gar ēn tēs hamartias ho thanatos. Houtō didaxas pothen te hēē amartia tēn archēn eilēphe, kai mechri tinos ho thanatos ethasileuse, deiknysi pōs katelythę̄ toutōn to kratos, kai tēn ametrēton tou Theou philanthrōpian hymneïx, legōn houtōs " « ᾿All᾽ ouk hōs to paraptōma, … mati hoi polloi apethanon, pollǭ mallon hē charis tou Theou, kai hē dōrea en chariti tou henos anthrōpon Iēsou Christou eis tous pollous eperissensen. » Hy perainei, phēsin, ē tēs philanthrōpias philotimia to dikaion. Ho men gar tēs dikaiosynēs oros heno? hēmartēkotos hapan to toutou genos tǭ thanatǭ paredōken᾽ ho de theios eleos, pantōn anthrōpōn hypo tēn aran gegenēmenōn, kai tais tēs hamartias pagais empeparmenōn, di᾽ henos dikaiosynēn pasi tēn sōtērian dedōrētai. GAnthrōpon de ton Sōtēra atha prosēgoreusen, ouk arnoumenos autou tēn theotēta (theon gar hoiden auton, kai Theon tou gegennēkotos homotimon ), alla didaskōn, hōs tǭ homoiǭ to homoion exrathē, kai tę̄ aparchę̄ to holon hēgiasthē. Kata gar to anthrōpeion hypo nomon genomenos, kai ton nomon peplērōchōs, tous paradedēchotas ton nomon tēs haras hēleutherōsen. Eita palin ton auton logon heterōōs anakchykchloi᾽ e« Kai ouk hōs di᾽ henos hamartēsantos to dōrēma. To men gar krima, ex henos eis katakrima᾽" to de charisma, ek pollōn paraptōmatōn eis dikaiōma. » Hote, phēsin, heis hēmarte, chateechrithēsan hapantes nyn de pantōn hēmartēkotōn, hapasi tois boulomenois hē dia pisteōs prokeitai sōtēria. Houtōs deixas tēs choinę̄ēs hamartias tēn tou henos dikaiosynēn alexichachon genomenēn, deiknysi di᾿ autou kai tēn tou thanatou telestheisan katalysin. « Ei gar tǭ tou henos paraptōmati ho thanatos eoasileuse dia tou henos, pollǭ mallon hoi tēn perisseian tēs charitos, kai tēs dōreas, kai tēs dikaiosynēs lamthanontes, en zōę̄ basileusousi dia tou henos Iēsou Christou, » Tou thanatou proxenos, phēsin, hē hamartia. tēs de en basileich zōēs hē tou henos dikaiosynē. Sōzometha, ou nomǭ, alla tǭ oiktǭ tǭ theiǭ tēs sōtērias tynchanontes. Ho gar tou dikaiou nomos pantas eis timōrian ēgs. Pantes gar tēs hamartias ergatai katestēmen. Ei gar henos hēmartēkotos katekrithē to genos, pantōs dēpouthen dikaioteron tous hypo tēn hamartian telesantax, tēn kolasin dexasthai. ᾿All᾽ ho theios eleos hyperedē tou dikaiou tous orous, kai hē philanthrōpia nenikēke tēn isotēta, kai henos ton nomon peplērōkotos, pantas tous toutǭ pisteusai boulomenous apolauein tēs sōtērias exesti. Deixas de en toutois to tēs philanthrōpias astathmēton, palin epi ton tou logou metadaïnei logon. IAra oun « hōs di᾽ henos paraptōmatos eis pankas tous anthrōpous eis katakrima, houtō kai di" henos dichaiōmatos, eis pantas anthrōpous, eis dikaiōsin zōēs. n» Eita apo tōn pragmatōn epi ta prosōpa metathainei. « Hōsper dia tēs parachois tou henos anthrōpou hamartōloi katestathēsan hoi polloi, houtō kai dia tēs hypakoēs tou henos, deichaioi chkatastathēsontai hoi polloi. » Sphodra de anankaiōs eph᾽ hekaterou to e hoi polloi » tetheike. Kai gar tou ᾿Adam hēmartēkotos, kai tōn pleistōn tous theious paradedēchotōn nomous, diemeinan tines epi tōn horōn tēs physeōs, kai tēs aretēs egenonto phrontistai, hōs "Auel, kai Enōch, kai Nōe, kai hoi patriarchai, kai hoi propsētai, kai heteroi pleistoi, hou monon para Ioudaiois, alla kai para tois allois ethnesi, peri hōn ho theios eipen ᾿Apostolos " « Hotan gar ethnē, ta mē nomon echonta, physei ta tou nomou poię̄, houtoi nomon mē echontes, heautois eisi nomos. » Kai meta tēn tou Sōtēros epiphaneian ouk hapantes apolauousi tēs sōtērias, all᾽ hoi pisteuontes, kai … enēnthrōpēsen ho monogenēs Huios tou Theou, kai an… mēmenōn. ᾿Epeidē gar di᾽ anthrōpou ho thanatos, kai di᾽ anthrōpon anastasis nekrōn. » Eita apo tēs physeōs epi ta prosōpa metadainei, kai phēsin. e Hōsper gar en tǭ ᾿Adam pantes apothnēskousin, houtō kai en tǭ Christǭ pantes zōopoiēthesontai. » Kai ouk eipe sōthēsontai, alla zōopoiēthēsogtai" koinē men gar hēē anastasis, meta de tēn anastasin. genēsetai hē diakrisis " kai touto dedēlōken, epagagōn" « “Echastos de en tǭ idiǭ tagmati. » Polla gar kai kolazomenōn kai sōzomenōn tagmata. Kata gar tēn tēs dikaiosynēs kai poiotēta kai poai timōriai genēsontai.
It is to the point to show what we think about the divine incarnation; for this doctrine proclaims more clearly the providence of the God of all. Valentinus, in the myths he fashioned, said that the Only-begotten is one, the Word another, the Christ within the Fullness another, Jesus yet another, and the outer Christ again another. He said that Jesus became man, putting on the outer Christ and taking a body from the psychic substance, and made only a passage through the Virgin, taking nothing from human nature. Basilides likewise said that the Only-begotten is one, the Word another, and Wisdom another. Cerdo, Marcion and Mani said that Christ appeared as a man while having nothing human. Cerinthus said that Jesus was born of Joseph and Mary according to the common law of human beings, and that Christ came down from above upon Jesus. The Ebionites, Theodotians, Artemonians and Photinians said that Christ was born of the Virgin a mere man. Arius and Eunomius said that he took a body, but that the Godhead did the work of the soul. Apollinaris said that the Savior's body was ensouled, but did not have the rational soul; for the mind, he says, was superfluous when God the Word was present. I have set out the opinions of most of the heresies because I wish to show the truth of the church. For the church names the same one Son, Only-begotten, God the Word, Savior, Lord and Jesus Christ. He was named Son only-begotten, God the Word and Lord before the incarnation, and is called so after the incarnation likewise; but the same one was named Jesus Christ after the incarnation, receiving the titles from the facts. For Jesus is interpreted Savior, and Gabriel is witness of this, saying to the Virgin: “You shall call his name Jesus, for he will save his people from their sins.” He was called Christ because of the anointing of the Spirit. The hymn-writer David says: “Therefore God, your God, has anointed you with the oil of gladness beyond your fellows.” And through the tongue of the prophet Isaiah the Master himself said: “The Spirit of the Lord is upon me, because the Lord has anointed me.” The Master himself taught us to understand the prophecy so: entering the synagogue and [reading] the [prophetic] passage, he said to those present: “Today this Scripture has been fulfilled in your hearing.” The great Peter preached in harmony with the prophets; showing the mystery to Cornelius and those with him, he said: “You know the word that came throughout all Judea, beginning from Galilee after the baptism that John preached: Jesus of Nazareth, how God anointed him with the Holy Spirit and with power.” It is clear, then, from what has been said, that he was named Christ because of the anointing of the Spirit. He was anointed not as God but as man. If he has been anointed according to his humanity, he was named Christ after the incarnation. Yet God the Word is not one and Christ another; for God the Word, having become man, was named Christ Jesus. He became man to renew the nature corrupted by sin; therefore he took the whole of what had sinned, so as to heal the whole. For he did not take the nature of the body using it as a veil for the Godhead, according to the teaching of Arius and …; [for he could have] appeared without a body, as long ago he was seen by Abraham, Jacob and the other saints. But [in order through the defeated nature to] fight the adversary and win the victory, for this reason he took both a body and a rational soul. The divine Scripture does not divide man in three, but says that this living being is composed of soul and body. For God, having formed the body from the dust, breathed in the soul, and showed two natures, not three. The same Master says in the Gospels: “Do not fear those who kill the body but cannot kill the soul.” Many such passages can be found in the divine Scripture. That he took human nature complete, not contriving a veil for the Godhead according to the myths of the heretics, but through the firstfruits procuring victory for the whole race, the divine Apostle is a true witness and accurate teacher. In the Letter to the Romans, revealing the mystery of the dispensation, he spoke thus: “Therefore, as through one man sin entered into the world, and through sin death, and so death passed to all men, because all sinned.” Having shown by these words the beginning of sin, the fruit that sprang from it, and the one who first received it, he shows its end: “For until the law,” he says, “sin was in the world, but sin is not counted where there is no law; yet death reigned from Adam until Moses, even over those who had not sinned in the likeness of Adam's transgression, who is a type of the one to come.” He calls the law Moses; the way of life under it prevailed until the Savior's appearance. Since both those who lived under it and those under the law of nature transgressed, death fittingly reigned, sin strengthening its dominion; for death was the condemnation of sin. Having thus taught whence sin took its beginning and how long death reigned, he shows how their power was destroyed, and praises the measureless loving-kindness of God, saying: “But the gift is not like the trespass. For if by the trespass of the one the many died, much more has the grace of God and the gift in the grace of the one man Jesus Christ abounded to the many.” The munificence of loving-kindness, he means, surpasses justice. For the rule of justice handed over the whole race to death when one had sinned; but the divine mercy, when all people had come under the curse and were caught in the snares of sin, has granted salvation to all through the righteousness of one. He called the Savior a man here, not denying his Godhead (for he knows him as God, and God equal in honor to the one who begot him), but teaching that like was healed by like and the whole was sanctified by the firstfruits. For, born under the law according to his humanity and having fulfilled the law, he freed from the curse those who had transgressed the law. Then he goes over the same point again in another way: “And the gift is not as through the one who sinned; for the judgment came from one to condemnation, but the free gift from many trespasses to justification.” When one sinned, he means, all were condemned; but now, though all have sinned, salvation through faith lies before all who are willing. Having thus shown that the righteousness of the one became the remedy for the common sin, he shows through him also the destruction of death accomplished: “For if by the trespass of the one death reigned through the one, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one Jesus Christ.” Sin, he means, brought about death, and the righteousness of the one brings life in the kingdom. We are saved not by law, but obtaining salvation by divine compassion. For the law of justice led all to punishment, since we have all become workers of sin. For if, when one sinned, the race was condemned, surely it is more just that those who are under sin should receive the punishment. But divine mercy overstepped the bounds of justice, loving-kindness overcame strict equality, and when one had fulfilled the law, all who are willing to believe in him may enjoy salvation. Having shown in these words the immeasurable loving-kindness, he passes again to the thread of his argument: “So then, as through one trespass to all men for condemnation, so also through one righteous act to all men for justification of life.” Then he passes from the facts to the persons: “As through the disobedience of the one man the many were made sinners, so also through the obedience of the one the many will be made righteous.” Very necessarily he put “the many” in each case. For when Adam had sinned and most people had transgressed the divine laws, some remained within the limits of nature and cared for virtue, like Abel, Enoch, Noah, the patriarchs, the prophets and very many others, not only among the Jews but also among the other nations, of whom the divine Apostle said: “For when Gentiles, who do not have the law, do by nature what the law requires, these, though not having the law, are a law to themselves.” And after the Savior's appearance not all enjoy salvation, but those who believe and … the only-begotten Son of God became man, and … “For since death came through a man, the resurrection of the dead also came through a man.” Then he passes from the nature to the persons and says: “For as in Adam all die, so also in Christ all will be made alive.” He did not say “will be saved” but “will be made alive”; for the resurrection is common, but after the resurrection the separation will take place; and he made this plain by adding: “But each in his own order.” For there are many orders both of those punished and of those saved; the punishments will be according to the quality and quantity of [the sins] ….
Matt 1:21 (quotation, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence) · Isa 61:1 (quotation, high confidence) · Luke 4:16–21 (quotation, high confidence) · Acts 10:37–38 (quotation, high confidence) · Gen 18:1–2 (allusion, medium confidence) · Gen 2:7 (allusion, high confidence) · Matt 10:28 (quotation, high confidence) · Rom 5:12–19 (quotation, high confidence) · Gal 4:4 (allusion, medium confidence) · Rom 2:14 (quotation, high confidence) · 1 Cor 15:21–23 (quotation, high confidence)
Notes and citation
Summary: Theodoret sets the church's teaching on the incarnation against the heresies: the one Word became man, taking a complete human body and rational soul, was named Jesus and Christ after the incarnation, and through his righteousness, as Romans 5 shows, grace overcame sin and death.
- Migne's Latin, footnotes and marginal references are removed; some words are lost (marked …; bracketed words supplied for sense). The chapter breaks off.
- Quotations: Matt 1:21; Ps 45:7 (LXX 44:8); Isa 61:1; Luke 4:21; Acts 10:37–38; Matt 10:28; Rom 5:12–19; 2:14; 1 Cor 15:21–23.
Notes on the original text
- Digital text corrected (Migne's Latin read as Greek; Migne's Latin read as Greek; Greek lost; column letter; column letter and Migne's Latin; footnote variant; Greek lost; footnote variants, marginal references and Migne's Latin; Greek lost; marginal reference; stray letter inside a word): Ὁ μὲν Ὁ οὖν → Ὁ μὲν οὖν; Ὁ δὲ 35 ᾿ς]. 1, 19, 14. Κήρινθος → Ὁ δὲ Κήρινθος; Μαρίας ἃ εἱ Μανία οοπιθαοὶ Βοηιίησ. 1646 φαΐ ἀϊχίς, ἔφησε → Μαρίας ἔφησε; τοῦ οὐδ οἱ Εἰέπια, οἱ Ὀπίφοπίίυπι, εἴ δουμ γονϑρί γα βαποῖο οἱ υἱγίυϊο "ἢ. Εκ ἷ8 Ἔσο πηϑηϊοϑίθ Πνεύματος → τοῦ Πνεύματος; ὡς Ὁ ΟἸγ δῖα. θ6 08 οἷ οΓθυ πὶ ΠΟΙΉΟ [λοίαβ, Ομ τί βιυς Θεὸς → ὡς Θεὸς; καὶ εἴυχϑ φογηϊπατγίῖ, οἵ 48 πος Ὀυγὶπηυ8 δά! βου, ἢυὃ Ι δίχα → καὶ … δίχα; μὴ φοῦ. χ. τ. λ. ΑἸ 6]. ς. Ἰερίτατ. ματι → … ματι; θεότητα Α (θεὸν → θεότητα (θεὸν; τούτῳ “ Ορδάϊἰοποπὶ ἰυ5ι1 σου σπίυΡ πὰ} 35.» πιστεῦσαι → τούτῳ πιστεῦσαι; ἔξ- Ἷ εστι → ἔξεστι; καὶ ( ᾿ τοῦ ἑν. δικ. Εἰ. Βοη). Παρ ει μετὰ τῆς του εἰὸς δικαιοσύνης. 36 θά. 19. Ἐποςοῇ, οἱ Νοο, οἱ ραϊγίδγομδ, οἱ ργορῃοίς, οἱ δ] ϊὶ ἰγδηϑὶὶ δὰ ρϑῦβοῃδϑ, οἱ αἷϊ : «ε ϑίουϊ δ ἷπὶ πῃ Σ οι. Π, 14. 351 οτ. κν, 20, 291. ἀξοϊαγανὶὶ 5υ θ᾽ απο : « ὑβυβααΐίθαυς δαίοπι ἰη 8806 ἐνηνθρώπησεν → καὶ … ἐνηνθρώπησεν; ἀν- ΓΌΠ ογυπὶ οἱ δυρρ]οἷᾶ. μημένων → ἀν… μημένων.
Topics: Christology, Heresy, Eschatology
Cite (SBL): Theodoret, Haer. fab. 5.11 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.12PG 83
ἔπειτα δὲ τὸ βούτυρον, καὶ τὸ μέλι, ὃ προφήτης … τὴν ἀσώματον φύσιν, ἀλλ’ οὐ πεῖναν εὑρήσεις … ἀνενδεὲς καταστῇσαι τὸ σῶμα (ὁ γὰρ μικρὸν ὕστερον πᾶσι τοῖς σώμασι τὴν ἀθανασίαν δωρησάμενος, ῥᾷον … ἀλλὰ παρεχώρει τούτῳ τὴν οἰκείαν ἐπιδεῖξαι φύσιν, … δὴ καὶ μετὰ τρεῖς ἡμέρας εἰργάσατο), καὶ παθεῖν, … οἰκονομίας μυστήριον οὕτως ἐνεδίδου καὶ πεινῆν, … ἐδήλωσεν, ὡς τὴν αὐτὴν ἡμῖν περιεδάλετο φύσιν. Εἰ δέ τις τὴν περιθολὴν δυσχεραίνει, ἀκουσάτω τοῦ πατριάρχου προλέγοντος Ἰαχώδ" « Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὑτοῦ, καὶ ἐν αἴματι σταφυλῆς τὴν περιθολὴν αὑτοῦ. » ᾿Ακουσάτω ὃὲ καὶ τοῦ θείου Παύλου βοῶντος: ε« Ἔχοντες οὖν ἀδελφοὶ παῤῥησίαν πρὸς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αίματι Ἰησοῦ, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοντέστι τῆς σαρκὸς αὖὗτοῦ, καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ, προσἐρχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ τῆς πίστεως, ν καὶ τὰ ἑξῆς. Καταπέτασμα γὰρ τὴν σάρκα αὐτοῦ προαηγάρευσεν, ὡς ὁ πατριάρ-χῆς Ἰαχὼδ στολὴν καὶ περιδολῆν. ᾿Αλλὰ γὰρ περιττὸν τὸν περὶ τούτου λόνον εὑρύνειν, καὶ τῆς Καινῆς. καὶ τῆς Παλακῖὶς Διαθήκης σαφῶς ἐπιδειχνυούσης τοῦ. Κυρίου τὸ σῶμα.
epeita de to boutyron, kai to meli, ho prophētēs … tēn asōmaton physin, all’ ou peinan heurēseis … anendees katastę̄sai to sōma (ho gar mikron hysteron pasi tois sōmasi tēn athanasian dōrēsamenos, rhąon … alla parechōrei toutǭ tēn oikeian epideixai physin, … dē kai meta treis hēmeras eirgasato), kai pathein, … oikonomias mystērion houtōs enedidou kai peinēn, … edēlōsen, hōs tēn autēn hēmin periedaleto physin. Ei de tis tēn peritholēn dyscherainei, akousatō tou patriarchou prolegontos Iachōd" « Plynei en oinǭ tēn stolēn hautou, kai en aimati staphylēs tēn peritholēn hautou. » ᾿Akousatō hoe kai tou theiou Paulou boōntos: e« Echontes oun adelphoi parrhēsian pros tēn eisodon tōn hagiōn en tǭ aimati Iēsou, hēn enekainisen hēmin hodon prosphaton kai zōsan dia tou katapetasmatos, tontesti tēs sarkos auytou, kai hierea megan epi ton oikon tou Theou, proserchōmetha meta alēthinēs kardias en plērophorią tēs pisteōs, n kai ta hexēs. Katapetasma gar tēn sarka autou proaēgareusen, hōs ho patriar-chēs Iachōd stolēn kai peridolēn. ᾿Alla gar peritton ton peri toutou lonon heurynein, kai tēs Kainēs. kai tēs Palakiis Diathēkēs saphōs epideichnyousēs tou. Kyriou to sōma.
… then the butter and the honey, the prophet … the bodiless nature, but you will not find hunger …; [he could have] made the body free of need (for he who a little later granted immortality to all bodies [could] more easily …), but he allowed it to show its own nature, as indeed he did after three days, and to suffer …; so he yielded the mystery of the dispensation, and let himself hunger …, [and the Apostle] showed that he put on the same nature as ours. If anyone is vexed at the word “garment,” let him hear the patriarch Jacob foretelling: “He will wash his robe in wine, and his garment in the blood of the grape.” Let him hear also the divine Paul crying: “Having therefore, brothers, confidence to enter the holy place by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, his flesh, and a great priest over the house of God, let us draw near with a true heart in full assurance of faith,” and so on. He called his flesh a curtain, as the patriarch Jacob called it a robe and a garment. But it is superfluous to broaden the account of this, since both the New and the Old Testament clearly show the Lord's body.
Textual problem in this passage: see the notes.
Isa 7:15 (allusion, medium confidence) · Matt 4:2 (allusion, low confidence) · Heb 2:14 (allusion, medium confidence) · Gen 49:11 (quotation, high confidence) · Heb 10:19–22 (quotation, high confidence)
Notes and citation
Summary: Theodoret argues that the Word took a real human body, which hungered and suffered by his permission, as Isaiah, Jacob's blessing and Hebrews show.
- The first half of the chapter is lost in the scan, where Migne's Latin was read as Greek; only fragments survive (marked …; bracketed words supplied for sense). The surviving fragments allude to Isa 7:15 (butter and honey), the hunger of Jesus (Matt 4:2) and Heb 2:14.
- Quotations: Gen 49:11; Heb 10:19–22.
Notes on the original text
- Digital text corrected (Migne's Latin read as Greek; Migne's Latin read as Greek; Greek lost; footnote marker; marginal references; Greek lost): αυοά ρτορβοία τυ δεῖς ργάϊοὶ! δ; οἱ ἰἴδὰὸ !Δ- → ; προφήτης Δ οἰ ροῖῃ [ι1856, 01 ΟΟΥΙ6 προ ἰδιηθ, 66 51{1Πὶ ἰη- ς τὴν → προφήτης … τὴν; εὑρήσεις καὶ οἴποογο υἱ σΟΥΡυ5 ἤθη ἱπάϊροτοιϊ: αὰϊ δηΐαὶ ραυ]ὸ ἀνενδεὲς → εὑρήσεις … ἀνενδεὲς; ὕστερον Ῥοϑὲ οὐ θὰ σΟΓροΟΥΪ 08 ἱμηπλογ δ! ΠἰΔίθιῃ ἰᾶται υ8 πᾶσι → ὕστερον πᾶσι; ῥᾷον το] 886. : βυὰ υἷος ρογἰοθδὲ αἱ παίαγοια ουᾶπ ἀλλὰ → ῥᾷον … ἀλλὰ; φύσιν, οηΐηὶ ἀΐ68 πος, ραἱὶ ἰαπιθ οἱ πλοῦὶ ρου βἱΐ,, δὴ → φύσιν, … δὴ; παθεῖν, ὀδυγίγα οἱ 8:εἶγθ, οἱ ἀοίλιϊψαγὶ, οἱ ἀοτιηῖγο οοποοϑϑὶῖ, οἰκονομίας → παθεῖν, … οἰκονομίας; πεινῆν, Δ 10 ογ. χυ, 22. 50 "014. 25. 158. γηι, 15. 58 ὅδ. στ, ὅ. 543 ΗΠοῦγ. ν᾿, 14, 15. «ων ἐδήλωσεν → πεινῆν, … ἐδήλωσεν; πρὸς (δ) τὴν → πρὸς τὴν.
Topics: Christology
Cite (SBL): Theodoret, Haer. fab. 5.12 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.13PG 83
Ὅτι δὲ καὶ ψυχὴν ἀνέλαθε λογικὴν ἐνανθρωπήσας ὁ μονογενὴς Υἱὰς τοῦ Θεοῦ, διδάσκει ὁ εὐαγγελιστῆς Δουχᾶς λέγων " ε« Ἰησοῦς δὲ προέκοπτεν ἡλικία καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις. ν» Προκόπτει δὲ ἡλικίᾳ μὲν σῶμα, σοφίᾳ δὲ ψυχή. Θεότῃης γὰρ οὐδε ετέραν ἐπίδοσιν ἐπιδέχεται " παντέλειος γὰρ ὁ τοῦ Θεοῦ Λόγος. Εἰκότως δὲ συνέζευξε τῇ τῆς ἡλικέας αὐξήσει τὴν τῆς σοφίας ἐπίδοσ". Πρὸς γὰρ τὰ μέ-τρον τῆς τοῦ σώματος ἡλικίας ἀπεκάλυπτεν ἥ θεία φύσις τὴν οἰκείαν σοφίαν. Σαφέατερον δὲ τῆς ψυχῆς τὴν πρόσληψιν ὁ Δεσπότης διδάαχε!. Τοῖς γὰρ τοπάζουσιν ἀκούσιον εἶναι τὸ πάθος, ἔλεγε πρὸ τοῦ πάθους " « Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω πάλιν λαδεῖν αὐτήν. Οὐδεὶς αἴρει αὑτὴν ἀπ᾽ ἐμοῦ - ἐγὼ τίθημι αὐτὴν ἀπ᾽ ἐμαυτοῦ, ἵνα πάλιν λάδω αὐτήν. » Ἑναργῶς δὲ διὰ τούτων δεδήλωκεν, ὡς ἄλλη μὲν ἡ τιθεμένη καὶ λαμὔανομένη Ψυχὴ, ἄλλη δὲ ἡ τιθεῖσα καὶ λαμδάνουσα θεότῆς. Ἄλλην δὲ καὶ ἄλλην ἔφην, οὐκ εἰς δύο πρόσωπα διαιρῶν, ἀλλὰ τῶν φύσεων δεικνὺς τὸ διάφορον. Θύτω καὶ ἑτέρωθι ἔφη" ε Διὰ τοῦτο ὁ Πατήρ με ἀγαπᾷ, ὅτι ἐγὼ τίθημι τὴν ψυχήν μου ὑπὲρ τῶν προδάτων . » Ἐν ἄλλῳ δὲ χωρίῳ, καὶ ἣν ὑπἐμεινεν ἡ ψυχὴ ταραχὴν παρὰ τὸν τοῦ πάθους καιρὸν. διαῤῥήδην ἐπέδειξεν, Ἔφη γάρ’ « Νῦν ἡ ψυχή μου τετάρακται" καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης, ἀλλὰ διὰ τοῦτο ἐλήλυθα εἰς τὴν. ὥραν ταύτην.»Διὰ δὲ τούτων τῶν λογισμῶν ἐδήλωσεν ἀγωνίαν, νῦν μὲν τὸ πάθος ὑφορωμένων, νῦν δὲ τὸ δέος ἀπωθουμένων. Σαφέστερον δὲ τοῦτο τὸ δέος ἐδίδαξεν ὁ Λουκᾶς, Οὕτω γὰρ αὐτὸν ἔφησεν ἀγωνιάσαι τὸ πάθος, ὡς ὕφαιμον γενέσθαι τὸν ἱδρῶτα τοῦ σώματος. « Ἐγένετο γὰρ, φησὶν, ὁ ἱδρὼς αὐτοῦ, ὡς … ἄγγελος ἐλθὼν ὑπεστήρισεν αὐτόν. Διὰ πάντων δέ μοι ὅρα τῆς ἀνθρωπείας φύσεως τὴν ἀσθένειαν. ᾿Ανθ᾽ ὅτου γὰρ καὶ τῆς τοῦ Μονογενοῦ: θεότητος, καὶ ὡς χρίσματος παρόντος τοῦ Πνεύματος, ἄγγελος ὑπερείδει καὶ τῆς ψυχῆς καὶ τοῦ σώμᾶτος τὴν ἀσθένειαν; Ἧ δῆλον, ὅτι τῆς θείας φύσεως ᾿ συγχωρούσης ταῦτα πάντα ἐγένετο, ὥστε τῶν ὕστερὸν ἐσομένων, τοὺς μὲν πιστεύοντας τῇ προσλέψει τῆς ψυχῆς καὶ τοῦ σώματος, βεδαιωθῆναι ταῖς ἀποδείξεσι, τοὺς δὲ ἀντιλέγοντας τοῖς ἐναργέσι μαρτυρίοις, ἐλεγχθῆναι;
Hoti de kai psychēn anelathe logikēn enanthrōpēsas ho monogenēs Huias tou Theou, didaskei ho euangelistēs Douchas legōn " e« Iēsous de proekopten hēlikia kai chariti para Theǭ kai anthrōpois. n» Prokoptei de hēlikią men sōma, sophią de psychē. Theotę̄ēs gar oude eteran epidosin epidechetai " panteleios gar ho tou Theou Logos. Eikotōs de synezeuxe tę̄ tēs hēlikeas auxēsei tēn tēs sophias epidos". Pros gar ta me-tron tēs tou sōmatos hēlikias apekalypten hē theia physis tēn oikeian sophian. Sapheateron de tēs psychēs tēn proslēpsin ho Despotēs didaache!. Tois gar topazousin akousion einai to pathos, elege pro tou pathous " « Exousian echō theinai tēn psychēn mou, kai exousian echō palin ladein autēn. Oudeis airei hautēn ap᾽ emou - egō tithēmi autēn ap᾽ emautou, hina palin ladō autēn. » Henargōs de dia toutōn dedēlōken, hōs allē men hē tithemenē kai lamyanomenē Psychē, allē de hē titheisa kai lamdanousa theotēs. Allēn de kai allēn ephēn, ouk eis dyo prosōpa diairōn, alla tōn physeōn deiknys to diaphoron. Thytō kai heterōthi ephē" e Dia touto ho Patēr me agapą, hoti egō tithēmi tēn psychēn mou hyper tōn prodatōn . » En allǭ de chōriǭ, kai hēn hypemeinen hē psychē tarachēn para ton tou pathous kairon. diarrhēdēn epedeixen, Ephē gar’ « Nyn hē psychē mou tetaraktai" kai ti eipō? Pater, sōson me ek tēs hōras tautēs, alla dia touto elēlytha eis tēn. hōran tautēn.»Dia de toutōn tōn logismōn edēlōsen agōnian, nyn men to pathos hyphorōmenōn, nyn de to deos apōthoumenōn. Saphesteron de touto to deos edidaxen ho Loukas, Houtō gar auton ephēsen agōniasai to pathos, hōs hyphaimon genesthai ton hidrōta tou sōmatos. « Egeneto gar, phēsin, ho hidrōs autou, hōs … angelos elthōn hypestērisen auton. Dia pantōn de moi hora tēs anthrōpeias physeōs tēn astheneian. ᾿Anth᾽ hotou gar kai tēs tou Monogenou: theotētos, kai hōs chrismatos parontos tou Pneumatos, angelos hypereidei kai tēs psychēs kai tou sōmatos tēn astheneian? Hē dēlon, hoti tēs theias physeōs ᾿ synchōrousēs tauta panta egeneto, hōste tōn hysteron esomenōn, tous men pisteuontas tę̄ proslepsei tēs psychēs kai tou sōmatos, bedaiōthēnai tais apodeixesi, tous de antilegontas tois enargesi martyriois, elenchthēnai?
That the only-begotten Son of God, in becoming man, also took a rational soul, the evangelist Luke teaches, saying: “And Jesus advanced in stature and in grace before God and men.” The body advances in stature, the soul in wisdom; for the Godhead admits no increase, since the Word of God is all-perfect. Fittingly he joined the advance in wisdom to the growth in stature; for the divine nature revealed its own wisdom in proportion to the measure of the body's stature. The Master taught the assumption of the soul more clearly. To those who suppose the passion was involuntary he said before the passion: “I have authority to lay down my soul, and I have authority to take it again. No one takes it from me; I lay it down of myself, that I may take it again.” By these words he clearly showed that the soul laid down and taken up is one thing, and the Godhead that lays down and takes up is another. I said “one” and “another,” not dividing into two persons, but showing the difference of the natures. So too elsewhere he said: “For this reason the Father loves me, because I lay down my soul for the sheep.” In another passage he expressly showed the disturbance the soul endured at the time of the passion. For he said: “Now my soul is troubled; and what shall I say? Father, save me from this hour? But for this purpose I have come to this hour.” By these thoughts he showed the struggle, now shrinking from the passion, now thrusting away the fear. Luke taught this fear more clearly; for he said he was in such anguish at the passion that the sweat of his body became like blood: “His sweat became,” he says, “like … an angel came and strengthened him.” See through all this the weakness of the human nature. For why, when the Godhead of the Only-begotten was present and the Spirit was present as anointing, did an angel support the weakness of soul and body? It is clear that all this happened by the permission of the divine nature, so that of those who would come later, those who believe in the assumption of soul and body might be confirmed by the proofs, and those who contradict might be refuted by plain testimonies.
Luke 2:52 (quotation, high confidence) · John 10:17–18 (quotation, high confidence) · John 10:15 (allusion, medium confidence) · John 12:27 (quotation, high confidence) · Luke 22:43–44 (quotation, high confidence)
Notes and citation
Summary: From Jesus' growth in wisdom, his laying down of his soul, his troubled soul and his agony in Gethsemane, Theodoret proves that the Son took a rational human soul.
- A few words of Luke 22:43–44 are lost where Migne's Latin and marginal references stand (marked …).
- “Soul” renders ψυχή in John 10:17–18 (often “life”), as Theodoret's argument requires.
- Quotations: Luke 2:52; John 10:18, 17; 12:27; Luke 22:43–44.
Notes on the original text
- Digital text corrected (Migne's Latin and marginal references inside the quotation; Greek lost; footnote marker; stray letter): αἴρει ὦ αὑτὴν → αἴρει αὑτὴν; (θ0) → ; ὡς υ δι πιθηὰϊ οδ. Νϑηο0 10}}}} οι 8. πι6 : 690 Ροεἰδηι. δῖος οἱ δὲν αἀἰχὶ!: ε Ῥγορίογαδ πιὸ ἀεὶ! Ρὰἃοἃ γνϑηὶ ἰὼ στη πο "ἢ. » ἢ 8᾽ ααίθιη ται Δ ]0Δη. χ, 18. "5 ἰδὰ. 17. 55. χι!, 27. ουυ ἄγγελος → ὡς … ἄγγελος.
Topics: Christology, Heresy
Cite (SBL): Theodoret, Haer. fab. 5.13 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.14PG 83
Διὰ δὲ τοῦτο, καὶ ἄνθρωπον ἑαυτὸν, καὶ Υἱὸν … πολλάκις ἔφη" ε Μέλλει ὁ Υἱὸς τοῦ ἀνθρώπου παρ’δίδοσθαι εἰς χεῖρας ἀνθρώπων, καὶ ἀποχτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται. Τῷ δὲ ἀκολουθῇσαι βουληθέντι, ε« Αἱ ἀλώπεκες, ἔφη, φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ χατασχηνώσεις" ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλῖναι. » Τοῖς δὲ Ἰουδαίοις ἄντικρυς εἴρηκε " Τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ Πατρός μου; ν Ὁ δὲ θεῖος ᾿Απόστολος βοᾷ. « Εἷς Θεὸς. εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων.» Καὶ πάλιν « Ἐπειδὴ γὰρ δι᾽ ἀνθρώπου ὁ θάνατος, καὶ δι᾿ ἀνθρώπου ἀνάστασις νεκρῶν. ν Τούτου δὴ χάριν, καὶ σπέρμα ᾿Αδραὰμ, καὶ υἱὸς Δαδὶδ ὠνομάσθη. Ἐπειδὴ γὰρ ὑπέσχετο τῷ ᾿Αὐραὰμ. ὁ τῶν ὅλων Θεὸς, ἐν τῷ σπέρματι αὐτοῦ εὐλογεῖν πάντα τὰ ἔθνη, καὶ τὴν ὑπόσχεσιν καὶ τῷ Ἰσχὰχ καὶ τῷ Ἶακὼδ δέδωκεν, εἰκότως ὃ θεῖος ᾿Απόστολος Γαλάταις ἐπιστέλλων ἔφη" « Τῷ δὲ ᾿Αὐραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ. » Καὶ διδάσκων τίνα προσηγόρευσε σπέρμα, ἐπήγαγεν᾽ « Οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν" ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, Καὶ τῷ σπέρματί σου, ὅ ἐστιν ὁ Χριστός. » Καὶ Ἑδραίοις γράφων οὕτως ἔφη "ε Οὐ γὰρ δήπου ἀγγέλων ἐπιλαμδάνεται, ἀλλὰ σπέρματος ᾿Αδραὰμ ἐπιλαμβάνεται, ὅθεν ὥφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν. » Ἐπειδὴ δὲ … Ἰαχὼδ ὁ πατριάρχης εὐλογίαν ἀπένειμεν, εἰρηκώς" « Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν σου, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν ἔσται" » καὶ Μικαίας δὲ ὁ προφήτης ἀνανεοῦται τὴν πρόῤῥησιν. εἰπών’ ε Καὶ σὺ, Βηθλεὲμ, γῇ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα' ἐκ σοῦ γὰρ ἐξελεύσεταί μοι ἡγούμενος, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς ἀφ᾽ ἡμερῶν αἰῶνος. ν Καὶ πάλιν ὁ θεῖος ᾿Απόστολος δέδειχε τὸ τῶν προῤῥήσεων τέλος, καὶ ἐπήγαγε" ε« Πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν. » Ταύτας φήτης παρὰ τοῦ Θεοῦ τῶν ὅλων ἐδέξατο. Ἔφη γὰρ πρὸς αὐτόν’ ε« Ἕως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα αὑτοῦ, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου. » Καὶ πάλιν" « Καὶ θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὐτοῦ, καὶ τὸν θρόνον αὐτοῦ, ὡς τὰς ἡμέρας τοῦ οὐρανοῦ. ν Καὶ μετ᾽ ὀλίγα᾽ « “Δπαξ ὥμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαδὶδ ψεύσομαι" Τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει, καὶ ὁ θρόνος αὑτοῦ ὡς ἥλιος ἐναντίον καὶ ὁ μάρτυς ἐν οὐρανῷ πιστός. » Ταύτας δὲ τὸς δὴς Δεσπότης ἀνενεώσατο. ε 'Βξελεύσεται γὰρ, φησὶ, ῥάδδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης … τοῦ θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεδείας, πνεῦμα φόδου Θεοῦ ἐμπλήσει αὐτόν" ν καὶ τὰ ἑξῆς οἱ τῆς αὐτῆς ἐχόμενα διανοίας. Καὶ πάλιν" ε« Ἔσται … ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν: ἐπ᾿ αὐτῷ ἔθνη ἐλπιοῦσι, καὶ ἔσται ἡ ἀνάπαυσις αὑτοῦ τιμή. » Καὶ ἐν ἑτέρῳ χωρίῳ’ « Καὶ μαι, φησὶν, ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαδὶδ τὰ πιστά. “Ἃ γὰρ ὑπεσχόμην ἐκείνῳ πληρώσω, καὶ διὰ τοῦ σπέρματος ἐχείνου σώσω τὴν οἰκουμένην. ““ Πιστὴ γάρ μοι καὶ ἀψευδὴς ἡ ὑπόσχεσις. » Τούτων τῶν ὑποσχέσεων ἐπιδεικνὺς τὴν ἀλήθειαν ὁ ᾿εὐαγγελιστὴς Ματθαῖος, ἐν τῷ προοιμίῳ, αὐτῷ τῆς συγγραφῖς εὐαγγελίζεται τῇ οἰκουμένῃ, ὡς ἡ τῶν … σεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαδὶδ, υἱοῦ. ᾿Αδραάμ. ν Πρὸς ἀμφοτέρους γὰρ αἱ περὶ τοῦ σπέρματος ὑποσχέσεις ἐγένοντο. Καὶ μέντοι καὶ ὁ θεῖος ᾿Απόστος λος ἐπιστέλλων Ῥωμαίοις, ἐν τῇ τῆς Ἐπιστολῆ: ἀρχῇ, … τῆς πρὸς τὸν Δαδὶδ ἐπαγγελίας τὸ τέλος ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ, ὃ προπερὶ τοῦ Υἱοῦ αὐτοῦ. τοῦ γενομένου ἐκ σπέρματος … χὼς, δεδήλωκεν ὡς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, … νεχρῶν τοῦ Κυρίου ἡμῶν Ἰησοῦ. Χριστοῦ. » … ματος χάριτος τοὺς ἀποστόλους μκλήσας, διὰ τῶν ὄπ’ ἐχείνων γενομένων θαυμάτων ἀπεφάνθη Θεός. Ἐν τῷ ὀνόματι γὰρ αὐτοῦ τὰς μεγίστας ἐπετέλουν θαυματουργίας. Ἵν δὲ γε τῷ μέσῳ τἧς ᾿Επιστολῆς, τῶν πάλαι δεδομένων τοῖς Ἰουδαίαις ἀγαϑῶν μνημονεύσας, ἐπήγαγεν’ ε« Ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ Χατὰ σάβχα, ὁ ὧν ἐπὶ πάντων Θεός. ν Καὶ ἐν τῷ ἑνὶ προσώπῳ τῶν δύο φύσφων τὸ διάφορον ἔδειξεν ἐξ Ἰονδαίων μὲν κατὰ δάρχα γεγενημένον, ἐπὶ πάντων δὲ Θεὸν ὡς Θεὸν, καὶ εἰς τοὺς αἰῶνας εὑλογητόν. Τῷ ὃὲ μᾳκᾳρίῳ Τιμοθέῳ παρεγγνυᾷ, λέγων' ε« Μνημόνευς Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαδὶδ κατὰ τὸ Εὐαγγέλιόν μον, ἐν ᾧ καχοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος. » καὶ ἄλλας δὲ παμπόλλας ἔστιγ εὑρεῖν μαρτυρίας ἐν ἑκατέρᾳ Γραφῇ, τὴν κατὰ σάρκα τοῦ Σωτῆρος ἡμῶν χηρυττούσας συγγένειαν. ᾿Απόχρη δὲ καὶ ταῦτα διδάξαι ὡς τελείαν τὴν ἀνθρωπείαν φύσιν ἀνέλαδς; καὶ τούτου χάριν καὶ υἱὸς Δαδὶδ, καὶ υἱὸς ᾿Αδρᾳὰμ, καὶ υἱὸς ἀνθρώπου, καὶ ἄνθρωπος, καὶ ᾿Αδὰμ, καὶ Ἰακὼόδ, καὶ Ἰσραὴλ ὠνομάσθη. “Ὥσπερ γὰρ τέλειος ἦν Θεὸς, οὕτω δὴ καὶ τέλειος ἄνθρωπος τελείαν τοῖς ἀνθρώποις παρέσχεν τὴν σωτηρίαν.
Dia de touto, kai anthrōpon heauton, kai Huion … pollakis ephē" e Mellei ho Huios tou anthrōpou par’didosthai eis cheiras anthrōpōn, kai apochtenousin auton, kai tę̄ tritę̄ hēmerą anastēsetai. Tǭ de akolouthę̄sai boulēthenti, e« Hai alōpekes, ephē, phōleous echousi, kai ta peteina tou ouranou chataschēnōseis" ho de Huios tou anthrōpou ouk echei pou tēn kephalēn klinai. » Tois de Ioudaiois antikrys eirēke " Ti me zēteite apokteinai, anthrōpon, hos tēn alētheian hymin lelalēka, hēn ēkousa para tou Patros mou? n Ho de theios ᾿Apostolos boą. « Heis Theos. heis kai mesitēs Theou kai anthrōpōn.» Kai palin « Epeidē gar di᾽ anthrōpou ho thanatos, kai di᾿ anthrōpou anastasis nekrōn. n Toutou dē charin, kai sperma ᾿Adraam, kai huios Dadid ōnomasthē. Epeidē gar hypescheto tǭ ᾿Auraam. ho tōn holōn Theos, en tǭ spermati autou eulogein panta ta ethnē, kai tēn hyposchesin kai tǭ Ischach kai tǭ Iakōd dedōken, eikotōs ho theios ᾿Apostolos Galatais epistellōn ephē" « Tǭ de ᾿Auraam errhethēsan hai epangeliai, kai tǭ spermati autou. » Kai didaskōn tina prosēgoreuse sperma, epēgagen᾽ « Ou legei, Kai tois spermasin, hōs epi pollōn" all᾽ hōs eph᾽ henos, Kai tǭ spermati sou, ho estin ho Christos. » Kai Hedraiois graphōn houtōs ephē "e Ou gar dēpou angelōn epilamdanetai, alla spermatos ᾿Adraam epilambanetai, hothen hōpheile kata panta tois adelphois homoiōthēnai, hina eleēmōn genētai kai pistos archiereus ta pros ton theon. » Epeidē de … Iachōd ho patriarchēs eulogian apeneimen, eirēkōs" « Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn sou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn estai" » kai Mikaias de ho prophētēs ananeoutai tēn prorrhēsin. eipōn’ e Kai sy, Bēthleem, gę̄ Iouda, oudamōs elachistē ei en tois hēgemosin Iouda' ek sou gar exeleusetai moi hēgoumenos, kai hai exodoi autou ap' archēs aph᾽ hēmerōn aiōnos. n Kai palin ho theios ᾿Apostolos dedeiche to tōn prorrhēseōn telos, kai epēgage" e« Prodēlon gar hoti ex Iouda anatetalken ho Kyrios hēmōn. » Tautas phētēs para tou Theou tōn holōn edexato. Ephē gar pros auton’ e« Heōs tou aiōnos hetoimasō to sperma hautou, kai oikodomēsō eis genean kai genean ton thronon sou. » Kai palin" « Kai thēsomai eis ton aiōna tou aiōnos to sperma autou, kai ton thronon autou, hōs tas hēmeras tou ouranou. n Kai met᾽ oliga᾽ « “Dpax hōmosa en tǭ hagiǭ mou, ei tǭ Dadid pseusomai" To sperma autou eis ton aiōna menei, kai ho thronos hautou hōs hēlios enantion kai ho martys en ouranǭ pistos. » Tautas de tos dēs Despotēs aneneōsato. e 'Bxeleusetai gar, phēsi, rhaddos ek tēs rhizēs Iessai, kai anthos ek tēs rhizēs … tou theou, pneuma sophias kai syneseōs, pneuma boulēs kai ischyos, pneuma gnōseōs kai eusedeias, pneuma phodou Theou emplēsei auton" n kai ta hexēs hoi tēs autēs echomena dianoias. Kai palin" e« Estai … hē rhiza tou Iessai, kai ho anistamenos archein ethnōn: ep᾿ autǭ ethnē elpiousi, kai estai hē anapausis hautou timē. » Kai en heterǭ chōriǭ’ « Kai mai, phēsin, hymin diathēkēn aiōnion, ta hosia Dadid ta pista. “Ha gar hypeschomēn ekeinǭ plērōsō, kai dia tou spermatos echeinou sōsō tēn oikoumenēn. ““ Pistē gar moi kai apseudēs hē hyposchesis. » Toutōn tōn hyposcheseōn epideiknys tēn alētheian ho ᾿euangelistēs Matthaios, en tǭ prooimiǭ, autǭ tēs syngraphis euangelizetai tę̄ oikoumenę̄, hōs hē tōn … seōs Iēsou Christou, huiou Dadid, huiou. ᾿Adraam. n Pros amphoterous gar hai peri tou spermatos hyposcheseis egenonto. Kai mentoi kai ho theios ᾿Apostos los epistellōn Rhōmaiois, en tę̄ tēs Epistolē: archę̄, … tēs pros ton Dadid epangelias to telos apostolos, aphōrismenos eis Euangelion Theou, ho properi tou Huiou autou. tou genomenou ek spermatos … chōs, dedēlōken hōs ho Kyrios hēmōn Iēsous Christos, … nechrōn tou Kyriou hēmōn Iēsou. Christou. » … matos charitos tous apostolous mklēsas, dia tōn op’ echeinōn genomenōn thaumatōn apephanthē Theos. En tǭ onomati gar autou tas megistas epeteloun thaumatourgias. Hin de ge tǭ mesǭ tēs ᾿Epistolēs, tōn palai dedomenōn tois Ioudaiais agaϑōn mnēmoneusas, epēgagen’ e« Hōn hoi pateres, kai ex hōn ho Christos to Chata sabcha, ho hōn epi pantōn Theos. n Kai en tǭ heni prosōpǭ tōn dyo physphōn to diaphoron edeixen ex Iondaiōn men kata darcha gegenēmenon, epi pantōn de Theon hōs Theon, kai eis tous aiōnas heulogēton. Tǭ hoe mąkąriǭ Timotheǭ parengnyą, legōn' e« Mnēmoneus Iēsoun Christon egēgermenon ek nekrōn ek spermatos Dadid kata to Euangelion mon, en hǭ kachopathō mechri desmōn hōs kakourgos. » kai allas de pampollas estig heurein martyrias en hekaterą Graphę̄, tēn kata sarka tou Sōtēros hēmōn chēryttousas syngeneian. ᾿Apochrē de kai tauta didaxai hōs teleian tēn anthrōpeian physin anelads? kai toutou charin kai huios Dadid, kai huios ᾿Adrąam, kai huios anthrōpou, kai anthrōpos, kai ᾿Adam, kai Iakōod, kai Israēl ōnomasthē. “Hōsper gar teleios ēn Theos, houtō dē kai teleios anthrōpos teleian tois anthrōpois pareschen tēn sōtērian.
For this reason he often called himself man and Son [of man]: “The Son of man is about to be delivered into the hands of men, and they will kill him, and on the third day he will rise.” To one who wished to follow him he said: “The foxes have holes, and the birds of the sky nests; but the Son of man has nowhere to lay his head.” To the Jews he said plainly: “Why do you seek to kill me, a man who has told you the truth which I heard from my Father?” The divine Apostle cries: “One God, and one mediator between God and men.” And again: “For since death came through a man, the resurrection of the dead also came through a man.” For this reason he was named seed of Abraham and son of David. For since the God of all promised Abraham to bless all the nations in his seed, and gave the promise also to Isaac and Jacob, the divine Apostle, writing to the Galatians, fittingly said: “The promises were spoken to Abraham and to his seed.” And teaching what he called seed, he added: “It does not say, ‘and to seeds,’ as of many, but as of one, ‘and to your seed,’ which is Christ.” And writing to the Hebrews he said thus: “For surely it is not angels that he takes hold of, but he takes hold of the seed of Abraham; therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in matters relating to God.” And since the patriarch Jacob gave [Judah] a blessing, saying, “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up, and he will be the expectation of the nations,” the prophet Micah too renews the prediction, saying: “And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah; for from you shall come forth for me a leader, and his goings forth are from the beginning, from the days of eternity.” And again the divine Apostle showed the fulfilment of the predictions, adding: “For it is evident that our Lord has sprung from Judah.” These [promises the] prophet [David] received from the God of all. For he said to him: “I will prepare his seed forever, and build your throne to generation and generation.” And again: “And I will set his seed forever and ever, and his throne as the days of heaven.” And a little later: “Once I have sworn by my holiness, if I will lie to David: his seed remains forever, and his throne as the sun before me …, and the witness in heaven is faithful.” These [promises] the Master renewed [through Isaiah]: “There shall come forth,” he says, “a rod from the root of Jesse, and a flower from the root …; [the Spirit] of God, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness; the spirit of the fear of God will fill him,” and what follows, keeping to the same sense. And again: “There shall be … the root of Jesse, and he who rises to rule the nations; in him the nations will hope, and his rest will be honor.” And in another passage: “And I will make,” he says, “an everlasting covenant with you, the sure holy things of David.” What I promised him I will fulfil, and through his seed I will save the world; “for my promise is faithful and unfailing.” Showing the truth of these promises, the evangelist Matthew, in the opening of his writing, announces to the world that the [book of the] genesis of Jesus Christ, son of David, son of Abraham …; for the promises about the seed were made to both. And the divine Apostle, writing to the Romans, at the beginning of the Letter … the fulfilment of the promise to David: “[Paul, a servant of Jesus Christ, called to be an] apostle, set apart for the gospel of God, which he promised beforehand … concerning his Son, who was born of the seed [of David according to the flesh] …” he showed that our Lord Jesus Christ … [by the resurrection] from the dead of our Lord Jesus Christ. … [of the Spirit's] grace he filled the apostles, and through the miracles done by them he was shown to be God; for in his name they worked the greatest miracles. In the middle of the Letter, having mentioned the good things given long ago to the Jews, he added: “Theirs are the fathers, and from them, according to the flesh, is the Christ, who is God over all.” In the one person he showed the difference of the two natures: born of the Jews according to the flesh, but God over all as God, and blessed forever. And he charges the blessed Timothy, saying: “Remember Jesus Christ, raised from the dead, of the seed of David, according to my gospel, for which I suffer hardship even to chains as a criminal.” One can find very many other testimonies in both Scriptures proclaiming our Savior's kinship according to the flesh. These suffice to teach that he took human nature complete, and for this reason was named son of David, son of Abraham, son of man, man, Adam, Jacob and Israel. For as he was perfect God, so too, being perfect man, he gave human beings perfect salvation.
Matt 17:22–23 (quotation, high confidence) · Matt 8:20 (quotation, high confidence) · John 8:40 (quotation, high confidence) · 1 Tim 2:5 (quotation, high confidence) · 1 Cor 15:21 (quotation, high confidence) · Gen 22:18 (allusion, high confidence) · Gal 3:16 (quotation, high confidence) · Heb 2:16–17 (quotation, high confidence) · Gen 49:10 (quotation, high confidence) · Mic 5:2 (quotation, high confidence) · Heb 7:14 (quotation, high confidence) · Ps 89:4 (88:5 LXX) (quotation, high confidence) · Ps 89:29 (88:30 LXX) (quotation, high confidence) · Ps 89:35–37 (88:36-Ps LXX) (quotation, high confidence) · Isa 11:1–3 (quotation, high confidence) · Isa 11:10 (quotation, high confidence) · Isa 55:3 (quotation, high confidence) · Matt 1:1 (quotation, high confidence) · Rom 1:1–4 (quotation, high confidence) · Rom 9:5 (quotation, high confidence) · 2 Tim 2:8–9 (quotation, high confidence)
Notes and citation
Summary: Theodoret shows from Christ's own words, the promises to Abraham, Judah and David, and the Apostle's letters that the Word took a complete human nature as seed of Abraham and son of David.
- Migne's Latin version of the quotations is interleaved with the Greek in the scan; it is removed by logged corrections, and Greek lost with it is marked “…” (bracketed words supplied from the quoted texts).
- Quotations: Matt 17:22–23; 8:20; John 8:40; 1 Tim 2:5; 1 Cor 15:21; Gen 22:18; Gal 3:16; Heb 2:16–17; Gen 49:10; Mic 5:2; Heb 7:14; Ps 89:4, 29, 35–37 (LXX 88:5, 30, 36–38); Isa 11:1–3, 10; 55:3; Matt 1:1; Rom 1:1–4; 9:5; 2 Tim 2:8–9.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris inside a word; Latin debris; Greek lost; Migne's Latin inside the quotation; Migne's Latin inside the quotation; Greek lost; Migne's Latin read as Greek; Migne's Latin read as Greek; Greek lost; column letter; column letter and Migne's Latin inside the quotation; footnote marker; footnote variants and Migne's Latin; Greek lost; marginal number; marginal reference; Greek lost; marginal references and footnotes inside the quotation): Υἱὸν οἱ τηϑαϊδίονῦ θοὶ οἱ Βοῃιίηυμῃ δ". ν» Εἰ τυτβυ8 : πολλάκις → Υἱὸν … πολλάκις; κλῖναι (θ5) → κλῖναι; παρὰ (θ5) τοῦ → παρὰ τοῦ; Ἐπειδὴ δὲ δ. 1 (ογ. χυ, Ἰαχὼδ → Ἐπειδὴ δὲ … Ἰαχὼδ; ἐν δ [ (Ὧγ. κν, 91. ὅδ᾽ (αΪαί. πὶ, 16. τὰν, αἵ τ. Π|{ Ρ. 516. τοῖς → ἐν τοῖς; μοι Α δκ πάλ ὀχοτγίαϑ εἰϊ ᾿ Ὀοιηΐπιι5 Πυβίοτ 5.» Η85 δυίοην ἡγούμενος → μοι ἡγούμενος; τὸ νετβοτυπι 60 τῶν → τὸ τῶν; Πρόδηλον γὰρ 5 ὅτι → Πρόδηλον γὰρ ὅτι; γενεὰν καὶ ἰῃ βρδουϊυπι τηϑποῖ, οἱ γενεὰν → γενεὰν καὶ γενεὰν; θήσομαι φογδμῃ πι6, οἱ εἰς → θήσομαι εἰς; τὸν αἱ (68ι|5 ἴῃ θρόνον → τὸν θρόνον; τῷ ταπονανὶϊ. « Δαδὶδ → τῷ Δαδὶδ; αἰῶνα ἀϊΐδπα 16556, εἰ 05 μένει → αἰῶνα μένει; φησὶ, ἰοπιίς. Εἰ ἰΘτιπὶ: « Ετὶ! γασῖχ 76556, οἱ ἀχβϑυγροηϑ δ᾽ ῥάδδος → φησὶ, ῥάδδος; ῥίζης ἱπηροταπάστμῃ σοηιίθυβ. ἴπ ᾿ρουπὶ ρα 68 τοῦ θεοῦ → ῥίζης … τοῦ θεοῦ; βου- « Εἰ λῆς → βουλῆς; Ἔσται πὶ Πά6|15 οἱ γογὰ ῥγοιη 8810 "". » δγυτῃ ἡ ῥίζα → Ἔσται … ἡ ῥίζα; ἐθνῶν: 5ἰοηυπ νου ἐπ᾿ → ἐθνῶν: ἐπ᾿; ἀνάπαυσις ἰπ αὑτοῦ → ἀνάπαυσις αὑτοῦ; Δα- ἰησυὶΐ!, σα διὸ τὰ πιστά → Δαδὶδ τὰ πιστά; πληρώσω,, ΑΡτΔΒδιοὶ 56.» καὶ → πληρώσω, καὶ; Τού- χῃδηοβ Βοιίθ6η8, ἴῃ των → Τούτων; τῆς ᾿᾿ 2168 συγγραφῖς → τῆς συγγραφῖς; τῶν ᾿Ι Ἐνγδηροϊαπι θεὶ, σεως → τῶν … σεως; ᾿Αδραάμ. ν δοηΐηα αν Πρὸς → ᾿Αδραάμ. ν Πρὸς; ἀρχῇ, 8ῶουϊᾶ : 08 τῆς → ἀρχῇ, … τῆς; ἢ αυἱξ, γαβυγτγοχίββοί, οἱ ϑρί γι υ5 ργαιἃ " τορι ον βϑεῖ, χὼς → … χὼς; πἰίοδίαι5 68,. [ἴῃ ποπιὶπα δηΐτ 1118 τηᾶχὶ μη ρεῦνεχρῶν → … νεχρῶν; [δὶ ἴῃ 72 μένει. 1.1, ν. 1240, εβι μενεῖ. στοῦ. δ. 4 Δ55011ρ81586, ἰάροφυθ οἱ Εἰΐαμ) αν ἷβ οἱ ἢ] αν ματος → … ματος; κακοῦργος. » Β καὶ → κακοῦργος. » καὶ.
Topics: Christology
Cite (SBL): Theodoret, Haer. fab. 5.14 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.15PG 83
Ὅτι δὲ καὶ ἔν ἀνέλαδεν ἀνέστησε φύσιν, μαρτυρεῖ μὲν αὐτὸς, καὶ τὰς χεῖρας τοῖς ἀποστόλοις, καὶ τοὺς πόδα: ἐπιδεικνύς" μαρτυροῦσι δὲ καὶ οἱ τοῦ Θωμᾶ δάκτυλοι τῶν ὠτειλῶν ἁψάμενοι καὶ τοῦτο δὲ καὶ οἱ λοιποὶ δεδράκασιν ἀπόστολοι τοῦ Κυρίου προστεταχότος. ε« Ῥηλαφήσατε γὰρ, ἔφη, καὶ ἴδετε ὅτι πνεῦμα σάρκα καὶ ὁστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε. ἔχοντα. » Βοᾷ δὲ καὶ ὁ θεῖος ἀπόστολος Ἰωάννης ἐν «ἢ τῆς Ἐπιστολῆς ἀρχῇ" « Ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν. » Ὁ δὲ μέγας Πέτρος ἐν προῤῥήσεως, ἣν περὶ τῆς Δεσποτιχῆς προεθέσπισεν ἀναστάσεως, καὶ ταῦτα ἔφη" ε ΓΑνδρες ἀδελφοὶ, ἐξὸν εἰπεῖν μετὰ παῤῥησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαδὶδ, ὅτι καὶ ἐτελεύτησε, καὶ ἐτάφη, καὶ τὸ μνῆμα αὑτοῦ ἔστιν ἐν ἡμῖν ἄκρι τῆς σήμερον. Προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὄρκῳ ὥμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστὸν, καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ, προεδήλωσεν, εἰπὼν περὶ τῆς ἀναστάσεως αὑτοῦ, ὅτι οὐκ ἐγκατελείφθη εἰς ἄδου ἡ Ψυχὴ αὐτοῦ, οὐδὲ ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν. » Δύο τοίνυν κατὰ ταὐτὸν ἡμᾶς διδάσκουσι μάρτυρες, ὁ μὲν ἀπόστολος, ὁ δὲ προφήτης, ὁ μὲν προαγορεύων, ὁ δὲ μετὰ τὸ τέλος ἑρμηνεύοιν τὴν πρόῤῥησιν, ὅτι οὗ οὗ τῆς ψυχῆς συναναιρεθείσης τῷ σώματι (ἀθάνατοι γὰρ καὶ αἱ τῶν ἀνθρώπων ψυκαὶ), ἀλλ᾽ ὡς τῷ χωρισμῷ τῆς ψυχῆς τοῦ σώματος δεξαμένου τὴν τελευτήν. Ἢ δὲ θεότης οὐ κεχώρισται μὲν τῆς ἀνθρωπότητος, οὔτε ἐν τῷ σταυρῷ, οὔτε ἐν τῷ τάφῳ" ἀθάνατος δὲ οὖσα καὶ ἄξρεπτος, οὔτε θάναταν, οὔτε πάθος ὑπέμεινεν. Εἰ γὰρ ἡ ψυχὴ διὰ τὴν ἔμφυτον ἀθανασίαν οὐ κεκοινώνηκε τῆς τοῦ σώματος τελευτῆς, πῶς οἷόν τε ἦν τὴν ἀπερίγραφον φύαιν, ἣ ξύλῳ προσηλωθῆναι, ἣ τάφῳ παραδοθῆναι; Τοῦτο δηλοῦντες οἱ τέσσαρες εὐαγγελισταὶ, Ἰωσὴφ τοῦ ἀπὸ ᾿Αριμαθέας ται, καί φασιν αὐτὸν προσεληλυθέναι τῷ Πιλάτῳ, καὶ ἡτηχέναι τὸ σῶμα τοῦ Ἰησοῦ, καὶ τοῦ Πιλάτου δεδωκότος, καθελεῖν ἀπὸ τοῦ ξύλου τὸ αὥμα,, καὶ ἐνειλῆσαι σινδόνι, καὶ παρᾳδρῦναι φῶμα τῷ τάφῳ. Καὶ πολλάκις τὸ τοῦ σῴμᾳτος τεθείκᾳσιν ὄνομα, τὸ ἀναίσχυντὸν τῶν βλασφημούντων ταῖς ἐναργέσι καὶ προ-
Hoti de kai en aneladen anestēse physin, martyrei men autos, kai tas cheiras tois apostolois, kai tous poda: epideiknys" martyrousi de kai hoi tou Thōma daktyloi tōn ōteilōn hapsamenoi kai touto de kai hoi loipoi dedrakasin apostoloi tou Kyriou prostetachotos. e« Rhēlaphēsate gar, ephē, kai idete hoti pneuma sarka kai hostea ouk echei, kathōs eme theōreite. echonta. » Boą de kai ho theios apostolos Iōannēs en «ē tēs Epistolēs archę̄" « Ho etheasametha, kai hai cheires hēmōn epsēlaphēsan. » Ho de megas Petros en prorrhēseōs, hēn peri tēs Despotichēs proethespisen anastaseōs, kai tauta ephē" e GAndres adelphoi, exon eipein meta parrhēsias pros hymas peri tou patriarchou Dadid, hoti kai eteleutēse, kai etaphē, kai to mnēma hautou estin en hēmin akri tēs sēmeron. Prophētēs oun hyparchōn, kai eidōs hoti orkǭ hōmosen autǭ ho Theos, ek karpou tēs osphyos autou to kata sarka anastēsein ton Christon, kathisai epi tou thronou autou, proedēlōsen, eipōn peri tēs anastaseōs hautou, hoti ouk enkateleiphthē eis adou hē Psychē autou, oude hē sarx autou eide diaphthoran. » Dyo toinyn kata tauton hēmas didaskousi martyres, ho men apostolos, ho de prophētēs, ho men proagoreuōn, ho de meta to telos hermēneuoin tēn prorrhēsin, hoti hou hou tēs psychēs synanairetheisēs tǭ sōmati (athanatoi gar kai hai tōn anthrōpōn psykai), all᾽ hōs tǭ chōrismǭ tēs psychēs tou sōmatos dexamenou tēn teleutēn. Ē de theotēs ou kechōristai men tēs anthrōpotētos, oute en tǭ staurǭ, oute en tǭ taphǭ" athanatos de ousa kai axreptos, oute thanatan, oute pathos hypemeinen. Ei gar hē psychē dia tēn emphyton athanasian ou kekoinōnēke tēs tou sōmatos teleutēs, pōs hoion te ēn tēn aperigraphon phyain, hē xylǭ prosēlōthēnai, hē taphǭ paradothēnai? Touto dēlountes hoi tessares euangelistai, Iōsēph tou apo ᾿Arimatheas tai, kai phasin auton proselēlythenai tǭ Pilatǭ, kai hētēchenai to sōma tou Iēsou, kai tou Pilatou dedōkotos, kathelein apo tou xylou to haōma,, kai eneilēsai sindoni, kai parądrynai phōma tǭ taphǭ. Kai pollakis to tou sǭmątos tetheikąsin onoma, to anaischynton tōn blasphēmountōn tais enargesi kai pro-
That he raised the nature he assumed, he himself bears witness, showing his hands and feet to the apostles; and Thomas's fingers bear witness, which touched the wounds; and the other apostles did this too at the Lord's command. “Handle me,” he said, “and see; for a spirit does not have flesh and bones, as you see that I have.” The divine apostle John too cries at the beginning of his Letter: “What we have beheld, and our hands have handled.” The great Peter, [interpreting] the prediction that [David] prophesied about the Lord's resurrection, said this: “Brothers, I may speak freely to you about the patriarch David, that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that from the fruit of his loins, according to the flesh, he would raise up the Christ to sit on his throne, he foresaw and spoke of his resurrection, that his soul was not abandoned to Hades, nor did his flesh see corruption.” Two witnesses, then, teach us the same thing, the one an apostle, the other a prophet, the one foretelling, the other interpreting the prediction after its fulfilment: that … not as though the soul perished together with the body (for human souls too are immortal), but as the body received its end by the separation of the soul. The Godhead was not separated from the humanity, either on the cross or in the tomb; but being immortal and unchangeable, it endured neither death nor suffering. For if the soul, because of its innate immortality, did not share in the death of the body, how could the uncircumscribed nature be nailed to wood or handed over to a tomb? The four evangelists show this when they [mention] Joseph of Arimathea, and say that he came to Pilate and asked for the body of Jesus, and when Pilate gave it, took the body down from the wood, wrapped it in a linen cloth and handed the body over to the tomb. And they often put the word “body,” [to refute] the shamelessness of the blasphemers by clear and …
Luke 24:39–40 (quotation, high confidence) · John 20:27 (allusion, high confidence) · 1 John 1:1 (quotation, high confidence) · Acts 2:29–31 (quotation, high confidence) · Ps 16:10 (15:10 LXX) (quotation, high confidence) · Matt 27:57–60 (allusion, high confidence) · John 19:38–42 (allusion, medium confidence)
Notes and citation
Summary: Theodoret shows from the risen Christ's wounds, 1 John and Peter's Pentecost sermon that Christ raised the very nature he assumed, while his Godhead, never separated from it, suffered neither death nor change.
- Migne's chapter heading (“That he raised the nature he assumed”), printed in the scan, is removed; this chapter's heading was placed at the Latin margin title. Some words are lost (marked …; bracketed words supplied for sense); the chapter breaks off.
- Quotations: Luke 24:39–40; John 20:27; 1 John 1:1; Acts 2:29–31 (Ps 16:10); Matt 27:57–60 and parallels.
Notes on the original text
- Digital text corrected (Latin debris inside a word; chapter number and Migne's heading; footnote and Latin debris): 1Ε'͵, Ὅτι ἣν ἀνέλαθεν ἀνέστησε φύσιν. → ; ἐπί. [ἰἃ δου θα γα υΥἱδυηι οοἱ τὸ χαΐ, αἱ οἀϊί. οὖσα → οὖσα; ὑπ- Δ ποῖ ἐμεινεν → ὑπέμεινεν.
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Haer. fab. 5.15 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.16PG 83
Ἐπειδὴ δὲ Μαρκίων ὁ βδελυρὸς ἕτερον λέγει τὸν δίκαιον, ὃν καὶ Δημιουργὸν ὀνομάζει ἕτερον δὲ τὸν ἀγαθὸν, ὅν Χριστὸν Ἰησοῦν εἶναί φησι, φέρε καὶ περὶ τούτου μικρὸν διεξέλθωμεν, καὶ δείξωμεν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν καὶ Δημιουργὸν καὶ, Σωτῆρα, καὶ ἀγαθὸν τὸν αὐτὸν καὶ δίκαιον. Ἐπειδὴ γὰρ ἤκουσεν ὁ παμμίαρος τοῦ νόμου διαγορεύοντος, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ἀντὶ μώλωπος, τοῦ ὃὲ Κυρίου ἐγγυῶντος τῷ παίοντι τὴν σιαγόνα τὴν δεξιὰν στρέψαι καὶ τὴν ἄλλην, καὶ τῷ βουλομένῳ κριθῆναι καὶ τὸν χιτῶνα λαδεῖν, προσδοῦναι καὶ τὸ ἱμάτιον, ὑπέλαδεν ὁ ἐμδρόντητος, δίκαιον μὲν ἐκεῖνον, ἀγαθὸν δὲ τοῦτον. Καὶ οὐ συνεῖδεν, ὡς ἡ τῶν εὐαγγελικῶν νόμων ἀχρίδεια τῆς Μωσαϊχῆς φοδερωτέρα νομοθεσίας. Ἐκεῖνος μὲν γὰρ ὁ νόμος ἀπαγορεύει τὸν φόνον, ὁ δὲ τῶν εὐαγγελικῶν, καὶ τῷ μωρὸν καλοῦντι τὸν ἀδελφὸν τὴν γέενναν ἀπειλεῖ. «Πᾶς γὰρ, φησὶν, ὁ λέγων τῷ ἀδελφῷ αὐτοῦ, Μωρὲ, ἕνοχός ἐστιν εἰς τὴν γέενναν τοῦ πυρός. νθὕτω πάλιν ὁ παλαιὸς νόμο: τῆς μοιχείας κατηγορεῖ, ὁ εὐαγγελικὸς δὲ καὶ τὴν αἰσχρὰν ἐπιθυμίαν, τὴν δι’ μὲν παλαιὸς ἀπαγορϑβύει τὸ ψεῦδος, ὁ δέ γε νέος καὶ τὸν ὄρκον. Καὶ ὁ μὲν παλαιὸς τὸν ἀπεχθανόμενον πρὸς τὴν γυναῖκα, ταύτην ἀπολύειν ἐχέλευσεν' ὁ δὲ νέος μοιχείαν καλεῖ τὴν δίχα πορνείας ἀπόλυσιν. Πᾶς γὰρ, φησὶν, ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεχτὰς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὁ ἀπολελυμένην γαμῶν μοιχᾶται. Πρὸς δὲ τούτοις καὶ ὑπὲρ ἀργοῦ λόγου λόγον ἀπαιτήσειν ἠπείλησε, καὶ κόλασιν αἰώνιον, καὶ σκότος ἐξώτερον, καὶ γέενναν πυρὸς, καὶ ἕτερα τοιαῦτα πολλά. Ἐκ δὲ τούτων, εὑρεθήσεται ὁ μὲν παρ᾽ αὐτῷ καλούμενος δίκαιος ἀγαθὸς, ὁ δὲ ἀγαθὸς ὀνομαζόμενος δίκαιος. Καὶ γὰρ νόμους ἀχριυ- Θεστέρους τέθεικε, καὶ τιμωρίας χαλεπωτέρας ἣπείλησεν. ᾿Αλλὰ καὶ τὸ ταῦτα λέγειν, μανία σαφῆς. Ὁ γὰρ ἐν τοῖς Εὐαγγελίοις διαγορεύσας τοὺς ἐχϑροὺς ἀγαπᾷν, καὶ ἐν τῷ παλαιῷ προσέταξε νόμῳ μὴ παριδεῖν τοῦ ἐχθροῦ τὸ κτῆνος πεπτωκὸς ὑπὸ τὸν γόμον, … τοὺς διαλανθάνοντας βότρυς δὶς συλλέγειν … γίγνεσθαι καρπῶν. ε Οὐκ ἐπανατρυγήσεις γὰρ, φησὶ, σθαι συγχωρεῖ, οὔτε δουλεύειν ἐᾷ, ἀλλ᾽ ἐλευθέραν ἀφιέναι διαγορεύει, τὴν γεγενημένην κοινωνίαν ἀντὶ τῆς τιμῆς ὑπολογιζόμενον. Ποίαν τοίνυν τίσαντες τιμωρίαν ἀξίαν δώσουσι δίκην τῆς βλασφημίας, οἱ τὸν οὕτως ἀγαθὸν νομοθέτην οὐ μόνον οὐ δίκαιον, ἀλλὰ καὶ πονηρὸν ὀνομάσαι τετολμηκότες.
Epeidē de Markiōn ho bdelyros heteron legei ton dikaion, hon kai Dēmiourgon onomazei heteron de ton agathon, hon Christon Iēsoun einai phēsi, phere kai peri toutou mikron diexelthōmen, kai deixōmen ton Kyrion hēmōn Iēsoun Christon kai Dēmiourgon kai, Sōtēra, kai agathon ton auton kai dikaion. Epeidē gar ēkousen ho pammiaros tou nomou diagoreuontos, ophthalmon anti ophthalmou, kai odonta anti anti mōlōpos, tou hoe Kyriou engyōntos tǭ paionti tēn siagona tēn dexian strepsai kai tēn allēn, kai tǭ boulomenǭ krithēnai kai ton chitōna ladein, prosdounai kai to himation, hypeladen ho emdrontētos, dikaion men ekeinon, agathon de touton. Kai ou syneiden, hōs hē tōn euangelikōn nomōn achrideia tēs Mōsaïchēs phoderōtera nomothesias. Ekeinos men gar ho nomos apagoreuei ton phonon, ho de tōn euangelikōn, kai tǭ mōron kalounti ton adelphon tēn geennan apeilei. «Pas gar, phēsin, ho legōn tǭ adelphǭ autou, Mōre, henochos estin eis tēn geennan tou pyros. nthytō palin ho palaios nomo: tēs moicheias katēgorei, ho euangelikos de kai tēn aischran epithymian, tēn di’ men palaios apagorϑbyei to pseudos, ho de ge neos kai ton orkon. Kai ho men palaios ton apechthanomenon pros tēn gynaika, tautēn apolyein echeleusen' ho de neos moicheian kalei tēn dicha porneias apolysin. Pas gar, phēsin, ho apolyōn tēn gynaika autou parechtas logou porneias, poiei autēn moicheuthēnai, kai ho apolelymenēn gamōn moichatai. Pros de toutois kai hyper argou logou logon apaitēsein ēpeilēse, kai kolasin aiōnion, kai skotos exōteron, kai geennan pyros, kai hetera toiauta polla. Ek de toutōn, heurethēsetai ho men par᾽ autǭ kaloumenos dikaios agathos, ho de agathos onomazomenos dikaios. Kai gar nomous achriy- Thesterous tetheike, kai timōrias chalepōteras hēpeilēsen. ᾿Alla kai to tauta legein, mania saphēs. Ho gar en tois Euangeliois diagoreusas tous echϑrous agapąn, kai en tǭ palaiǭ prosetaxe nomǭ mē paridein tou echthrou to ktēnos peptōkos hypo ton gomon, … tous dialanthanontas botrys dis syllegein … gignesthai karpōn. e Ouk epanatrygēseis gar, phēsi, sthai synchōrei, oute douleuein eą, all᾽ eleutheran aphienai diagoreuei, tēn gegenēmenēn koinōnian anti tēs timēs hypologizomenon. Poian toinyn tisantes timōrian axian dōsousi dikēn tēs blasphēmias, hoi ton houtōs agathon nomothetēn ou monon ou dikaion, alla kai ponēron onomasai tetolmēkotes.
Since the loathsome Marcion says that the just one, whom he also names Demiurge, is one, and the good one, whom he says is Christ Jesus, another, come, let us go through this briefly too, and show that our Lord Jesus Christ is both Creator and Savior, and the same one good and just. Since the utterly foul man heard the law prescribing eye for eye and tooth for tooth … [stripe] for stripe, and the Lord charging one to turn the other cheek also to him who strikes the right, and to give the cloak also to him who wishes to go to law and take the tunic, the thunderstruck man supposed the former just and the latter good. He did not see that the strictness of the gospel laws is more fearsome than the Mosaic legislation. That law forbids murder; but the gospel law threatens hell even to one who calls his brother a fool: “For whoever says to his brother, ‘Fool,’” he says, “is liable to the hell of fire.” So again the old law condemns adultery, but the gospel law also the shameful desire through [the eyes] …. The old law forbids falsehood, but the new one also the oath. The old law ordered the man who hated his wife to put her away; but the new calls putting away apart from sexual immorality adultery: “For everyone,” he says, “who puts away his wife except on the ground of sexual immorality makes her commit adultery, and whoever marries a woman who has been put away commits adultery.” Besides this he threatened to demand an account even for an idle word, and eternal punishment, outer darkness, the hell of fire and many other such things. From these the one Marcion calls just will be found good, and the one named good just; for he laid down stricter laws and threatened harsher punishments. But even to say this is plain madness. For he who in the Gospels commanded us to love our enemies also commanded in the old law not to overlook the enemy's beast fallen under its load, … and [to leave] the grapes that escape notice, [not] to gather twice …: “You shall not glean again,” he says, … [the captive woman, he does not allow her to be sold], nor lets her be a slave, but orders her to be set free, counting the fellowship that has taken place in place of the price. What penalty, then, will they pay worthy of their blasphemy, who have dared to call so good a lawgiver not only not just but even evil?
Textual problem in this passage: see the notes.
Exod 21:24–25 (quotation, high confidence) · Matt 5:39–40 (allusion, high confidence) · Exod 20:13 (allusion, high confidence) · Matt 5:22 (quotation, high confidence) · Exod 20:14 (allusion, high confidence) · Matt 5:28 (allusion, high confidence) · Lev 19:12 (allusion, medium confidence) · Matt 5:34 (allusion, high confidence) · Deut 24:1 (allusion, high confidence) · Matt 5:32 (quotation, high confidence) · Matt 12:36 (allusion, high confidence) · Matt 25:46 (allusion, medium confidence) · Matt 8:12 (allusion, medium confidence) · Matt 5:44 (allusion, high confidence) · Exod 23:5 (allusion, high confidence) · Deut 24:21 (quotation, high confidence) · Deut 21:14 (allusion, high confidence)
Notes and citation
Summary: Against Marcion's division of a just Creator from a good Christ, Theodoret shows that the gospel's commands (on anger, lust, oaths and divorce) are stricter than the law's, and that the law itself commands kindness to enemies, the poor and a captive wife.
- Marginal references and Migne's Latin are removed; some lines are lost (marked …; bracketed words supplied from the laws Theodoret cites).
- On divorce Theodoret contrasts Deut 24:1 (as he paraphrases it, “the man who hated his wife”) with Matt 5:32, quoted with the exception for sexual immorality (πορνεία); the closing law is Deut 21:14, on the captive wife who is put away.
- Quotations: Exod 21:24–25; Matt 5:39–40; Exod 20:13; Matt 5:22; Exod 20:14; Matt 5:28; Lev 19:12; Matt 5:34; Deut 24:1; Matt 5:32; 12:36; 25:46; 8:12; 5:44; Exod 23:5; Deut 24:21; 21:14.
Notes on the original text
- Digital text corrected (Latin debris; Migne's Latin read as Greek; Greek lost; OCR letters; marginal references and Migne's Latin inside a word; stray letters; stray number): ὀνομάζει 9 ἕτερον → ὀνομάζει ἕτερον; Μωσαϊχῆς [ΒΒ φοδερωτέρα → Μωσαϊχῆς φοδερωτέρα; ΗΠ ἄς γὰρ → Πᾶς γὰρ; ὑπὲρ ῃ) 86 ἀργοῦ → ὑπὲρ ἀργοῦ; πεγν, 48. δ Εἔχοά. κσ, 7. δ Μαῖἢ. Υ, 8' ἔχοϊ. κσ, 12. 88 Μία ἢ. ν, 92. δ᾽ Εχοά. κσ, 16. δ" Μαίιἢ. τηϑι ἶδ86 ἰηϊ πο ἰαγα ἷἱπ ἰδιηρογο ποορβϑίίδι 8. ἃ ριιδεῖν → παριδεῖν; γόμον, 4068 δάνοῃδρ, οἱ ρυρ}}10, οἱ νἱάυδο, οἱ νοϊυστίθυ8Β τοὺς → γόμον, … τοὺς; ἀπὀυγϑηι ἰπηροτιϊί, πος ἰδ ἀϊποβοταπι σοπίπιπο ας ροσ- → … .
Topics: Heresy, Ethics, Marriage, Divorce and remarriage
Cite (SBL): Theodoret, Haer. fab. 5.16 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.17PG 83
Ἡμεῖς δὲ ἕνα ἴσμεν καὶ Παλαιᾶς καὶ Καινῆς Δια… τῷ οἴκῳ Ἰσραὴλ, καὶ τῷ Ἰούδα, διαθήκην καινὴν, … αὐτῶν, ἐν ἡμέρᾳ ἐπιλαδομένου μου τῆς χειρὸς αὖ… Καὶ Δαδὶδ ὡσαύτως ὁ προφήτης βοᾷ" ε ᾿Ανάστηθι, ξνώπιόν σου’ κατάστησον, Κύριε, νομοθέτην ἐπὶ αὖ- «ούς. ν Εἰ δὲ ἀπιστοῦσι ταῖς προφητείαις, ἀκουσάτωσαν τοῦ νομοθετοῦντος, καὶ τοὺς παλαιοὺς οὐκ ἀνατρέπόντος, ἀλλ᾽ ἐπισφίγγοντος νόμους. ᾿Ανατρέποντος γὰρ ἣν εἰπεῖν, ᾿Εῤῥέθη τοῖς ἀρκαίοις" Οὐ μοιχεύσεις" ἐγὼ δὲ λέγω ὑμῖν’ Μοίχευσον " καὶ ἐῤῥέθη τοῖς ἀρκαίοις" Οὐ φονεύσεις" ἐγὼ δὲ λέγω ὑμῖν, Φόνευσον. Τοῦτο γὰρ οἱ συγγενεῖς Μαρκίωνος. ᾿Αντιτάχται ποιοῦσιν. Ὃ δὲ Κύριος δι᾽ ὧν νομοθετεῖ διαῤῥήδην διδάσκει, ὡς οὐκ ἀνατρέπει τὰ παλαιὰ, ἀλλ᾽ ἀχριδεστέραν πολιτείαν εἰσάγει. Καὶ καθάπερ ὁ γραμματιστὴς, τοὺς μὲν τῆς μαθήσεως ἀρχομένους, τῶν στοιχείων διδάσκει τοὺς χαρακτῆρας" τοῖς δὲ ταῦτα μεμαθηκόσι τῶν συλλαδῶν προσφέρει τὰς συμπλοκάς" ἄλλους δὲ τὴν τῶν ὀνομάτων ἐχπαιδεύων συνθήκην, καὶ ἑτέρους τὴν τῆς ἀναγνώσεως ἁρμονίαν, οὐκ ἐναντίους νόμους διδασκαλίας εἰσφέρει, ἀλλὰ σύμμετρα ταῖς ἧλικίαις προσφέρει παιδεύματα’ οὕτως ὁ Δεσπότης Χριστὸς ἑκάστῃ γενεᾷ τοὺς ἀρμοδίους ἔδωκε νόμους. Τοὺς μὲν γὰρ ἀναγκαίους καὶ πρώτους, ἐν τῇ φύσει τῶν ἀνθρώπων ἐνέγραψεν. Ἔχει γὰρ ἕχαστος ἀγαθοῦ καὶ κακοῦ τὴν διάκρισιν᾽ καὶ δρῶντες ἃ πάσχειν οὐ θέλομεν, ταύτῃ κηρύττομεν ὡς ἴσμεν, ὅτι κακὸν τὸ γινόμενον. Τοιγάρτοι φονεύων τις, ἣ μοιχεύων, οἷδεν ὅτι κακὸν τὸ γινόμενον. Σφαγῆναι γὰρ οὐ μόνον οὗ βούλεται, ἀλλὰ καὶ πάντα μηχανᾶται τρόπον ὥστε μὴ τοῦτο παθεῖν, καὶ τῆς γυναικὸς δὲ μοιχευθείσης, τοῦ τὴν εὐνὴν σεσυληχότος κατηγορεῖ, καὶ λοιδορίας δεξάμενος ὕδρεως εἰσφέρει γραφήν. Καὶ τἄλλα δὲ τοῦτον ἐξετάσαντες τρόπον, εὑρήσομεν πάν τας ἀνθρώπους εἰδότας, ὅτι κακὸν τὸ κακόν. Τούτοὺς μὲν οὖν ἐν τῇ φύσει τέθεικεν ὁ δημιουργήσας ἡμᾶς Θεός" τοὺς δὲ ἄλλους διαφόρως ἐν ἑκάστῃ δέδωκε γενεᾷ. Τῷ μὲν γὰρ ᾿Αδὰμ τὸν περὶ τοῦ φυτοῦ τέθεικε νόμον᾽ τῷ δὲ Νῶε, τὸν περὶ τῆς χρεωφαγίας" τὴν δὲ περιτομὴν τῷ πατριάρχῃ νενομοθέτηχε" τοὺς δὲ ἄλλους διὰ Μωῦσῃ τοῦ μεγάλου προφήτου συνἐγραψεν. Ἐν δέ γε τοῖς θείοις Εὐαγγελίοις, τὰς περὶ τῶν μικρῶν πραγμάτων νομοθεσίας οἷόν τινων στοιχείων καταπαύσας μελέτην, τοὺς τελεωτάτους ἔδωκε νόμους. Καὶ καθάπερ αἱ μητέρες τοῖς μὲν ἀρτιτόχοῖς προσφέρουσι βρέφεσι τὴν θηλὴν, μετ᾽ ὁλίγον δὲ τὴν τοῖς ὁδοῦσι λεπτυνομένην τροφὴν, εἶτα παι… τως ὁ τῶν ὅλων Θεὸς τοῖς ἐκεῖνα παιδευθεῖσι τὰ τελεώτερα προσφέρει μαθήματα. Περιέπομεν δὲ ὅμως καὶ τὴν Παλαιὰν Διαθήκην, ὡς μητρῴαν θηλήν᾽ τοῦ δὲ γάλακτος οὐ μεταλαμδάνομεν. Περιττὸν γὰρ τοῖς τελείοις τῆς θρεψαμένης τὸ γάλα" τιμῶσι δ ὅμως τὴν τιθὴν, ὡς ὑπ᾽ ἐκείνης τραφέντες. Οὕτω δὴ καὶ ἡμεῖς, τὴν μὲν περιτομὴν, καὶ τὸ Σάόδδατον, καὶ τὰς θυσίας, καὶ τὰ περιῤῥαντήρια φυλάττειν οὐκ ἀνεχόμεθα, τὴν δ᾽ ἄλλην ὠφέλειαν τῆς Παλαιᾶς Διαθήκῆς χαρπούμεθα. Καὶ γὰρ εὑὐσέδειαν, καὶ τὴν εἰς Θεὸν πίστιν, καὶ τὴν περὶ τὸν πέλας ἀγάπην, καὶ σωφροσύνην, καὶ δικαιοσύνην, καὶ ἀνδρείαν, ἀχριδῷς ἐχπαιδεύει, καὶ προτίθησιν εἰς μίμησιν τὰ τῶν παλαιῶν ἁγίων ἀρχέτυπα.
Hēmeis de hena ismen kai Palaias kai Kainēs Dia… tǭ oikǭ Israēl, kai tǭ Iouda, diathēkēn kainēn, … autōn, en hēmerą epiladomenou mou tēs cheiros au… Kai Dadid hōsautōs ho prophētēs boą" e ᾿Anastēthi, xnōpion sou’ katastēson, Kyrie, nomothetēn epi au- «ous. n Ei de apistousi tais prophēteiais, akousatōsan tou nomothetountos, kai tous palaious ouk anatrepontos, all᾽ episphingontos nomous. ᾿Anatrepontos gar hēn eipein, ᾿Errhethē tois arkaiois" Ou moicheuseis" egō de legō hymin’ Moicheuson " kai errhethē tois arkaiois" Ou phoneuseis" egō de legō hymin, Phoneuson. Touto gar hoi syngeneis Markiōnos. ᾿Antitachtai poiousin. Ho de Kyrios di᾽ hōn nomothetei diarrhēdēn didaskei, hōs ouk anatrepei ta palaia, all᾽ achridesteran politeian eisagei. Kai kathaper ho grammatistēs, tous men tēs mathēseōs archomenous, tōn stoicheiōn didaskei tous charaktēras" tois de tauta memathēkosi tōn sylladōn prospherei tas symplokas" allous de tēn tōn onomatōn echpaideuōn synthēkēn, kai heterous tēn tēs anagnōseōs harmonian, ouk enantious nomous didaskalias eispherei, alla symmetra tais hēlikiais prospherei paideumata’ houtōs ho Despotēs Christos hekastę̄ geneą tous armodious edōke nomous. Tous men gar anankaious kai prōtous, en tę̄ physei tōn anthrōpōn enegrapsen. Echei gar hechastos agathou kai kakou tēn diakrisin᾽ kai drōntes ha paschein ou thelomen, tautę̄ kēryttomen hōs ismen, hoti kakon to ginomenon. Toigartoi phoneuōn tis, hē moicheuōn, hoiden hoti kakon to ginomenon. Sphagēnai gar ou monon hou bouletai, alla kai panta mēchanatai tropon hōste mē touto pathein, kai tēs gynaikos de moicheutheisēs, tou tēn eunēn sesylēchotos katēgorei, kai loidorias dexamenos hydreōs eispherei graphēn. Kai talla de touton exetasantes tropon, heurēsomen pan tas anthrōpous eidotas, hoti kakon to kakon. Toutous men oun en tę̄ physei tetheiken ho dēmiourgēsas hēmas Theos" tous de allous diaphorōs en hekastę̄ dedōke geneą. Tǭ men gar ᾿Adam ton peri tou phytou tetheike nomon᾽ tǭ de Nōe, ton peri tēs chreōphagias" tēn de peritomēn tǭ patriarchę̄ nenomothetēche" tous de allous dia Mōysę̄ tou megalou prophētou synegrapsen. En de ge tois theiois Euangeliois, tas peri tōn mikrōn pragmatōn nomothesias hoion tinōn stoicheiōn katapausas meletēn, tous teleōtatous edōke nomous. Kai kathaper hai mēteres tois men artitochois prospherousi brephesi tēn thēlēn, met᾽ holigon de tēn tois hodousi leptynomenēn trophēn, eita pai… tōs ho tōn holōn Theos tois ekeina paideutheisi ta teleōtera prospherei mathēmata. Periepomen de homōs kai tēn Palaian Diathēkēn, hōs mētrǭan thēlēn᾽ tou de galaktos ou metalamdanomen. Peritton gar tois teleiois tēs threpsamenēs to gala" timōsi d homōs tēn tithēn, hōs hyp᾽ ekeinēs traphentes. Houtō dē kai hēmeis, tēn men peritomēn, kai to Saoddaton, kai tas thysias, kai ta perirrhantēria phylattein ouk anechometha, tēn d᾽ allēn ōpheleian tēs Palaias Diathēkēs charpoumetha. Kai gar heuysedeian, kai tēn eis Theon pistin, kai tēn peri ton pelas agapēn, kai sōphrosynēn, kai dikaiosynēn, kai andreian, achridǭs echpaideuei, kai protithēsin eis mimēsin ta tōn palaiōn hagiōn archetypa.
We know one [lawgiver] of both the Old and the New [Testament] …: “[I will make] with the house of Israel and with Judah a new covenant, [not like the covenant I made with their fathers] … in the day when I took them by the hand ….” And the prophet David likewise cries: “Arise, [O Lord; let the nations be judged] before you; set a lawgiver over them, O Lord.” If they disbelieve the prophecies, let them listen to the lawgiver himself, who does not overturn the old laws but tightens them. If he were overturning them, he would have said: “It was said to those of old, ‘You shall not commit adultery’; but I say to you, ‘Commit adultery’”; and, “It was said to those of old, ‘You shall not murder’; but I say to you, ‘Murder.’” For this is what Marcion's kinsmen the Antitactae do. But the Lord teaches expressly by his legislation that he does not overturn the old things, but introduces a stricter way of life. Just as a schoolmaster teaches beginners the shapes of the letters, gives those who have learned these the combinations of syllables, trains others in the composition of words and others again in the harmony of reading, and does not bring in contrary laws of teaching but offers lessons suited to their ages, so Christ the Master gave each generation the appropriate laws. The necessary and first ones he wrote in human nature; for everyone has the discernment of good and evil, and when we do what we do not wish to suffer, we proclaim by this that we know that what is done is evil. So one who murders or commits adultery knows that what is done is evil. For he not only does not wish to be slaughtered but contrives every means not to suffer this; and when his wife has been seduced into adultery, he accuses the one who has robbed his bed, and when he receives insults he brings a charge of outrage. Examining the other things in this way, we shall find that all people know that evil is evil. These laws, then, God who created us placed in nature; the others he gave variously in each generation. To Adam he gave the law about the plant; to Noah, the one about eating meat; he legislated circumcision for the patriarch; and he wrote the others through Moses the great prophet. In the divine Gospels, having stopped the study of the laws about small matters, as of elementary letters, he gave the most perfect laws. And as mothers give the breast to newborn infants, a little later food softened by their teeth, then … [so] the God of all offers more perfect lessons to those trained in those. Yet we cherish the Old Testament as a mother's breast, though we do not partake of the milk. For the nurse's milk is superfluous to grown men; yet they honor the nurse, as having been nourished by her. So we too do not bear to keep circumcision, the Sabbath, the sacrifices and the sprinklings, but we reap the other benefit of the Old Testament. For it trains us accurately in godliness, faith in God, love of neighbor, self-control, justice and courage, and sets before us for imitation the models of the saints of old.
Jer 31:31–32 (38:31-Jer LXX) (quotation, high confidence) · Ps 9:19–20 (9:20-Ps LXX) (quotation, high confidence) · Matt 5:27–28 (allusion, high confidence) · Matt 5:21–22 (allusion, high confidence) · Rom 2:14–15 (allusion, medium confidence) · Gen 2:17 (allusion, high confidence) · Gen 9:3–4 (allusion, high confidence) · Gen 17:10 (allusion, high confidence) · 1 Cor 3:2 (echo, low confidence) · Heb 5:12–14 (echo, low confidence)
Notes and citation
Summary: Against Marcion, Theodoret teaches that one God gave both covenants: a natural law written in all, then laws suited to each age, culminating in the gospel's more perfect commands, while the Old Testament, though its rites are no longer kept, still trains in virtue.
- The opening is badly damaged where Migne's Latin was read as Greek (marked …; bracketed words supplied from the quotations); the chapter's heading was placed at the Latin margin title.
- Theodoret's view that the ceremonial laws (circumcision, Sabbath, sacrifices) are not kept by Christians while the Old Testament's moral teaching remains is stated as he states it.
- Quotations: Jer 31:31–32 (LXX 38:31–32); Ps 9:19–20 (LXX 9:20–21); Matt 5:27–28, 21–22; Gen 2:17; 9:3–4; 17:10.
Notes on the original text
- Digital text corrected (Migne's Latin inside a word; Migne's Latin read as Greek; Migne's Latin read as Greek; Greek lost; OCR split word): Νοϑβ δυυίθηι δοίη δἰ γοίογὶβ οἱ πονὶ Τοβίδιμθηιὶ → ; Δια. ἀοππαυὶ [5γ86}18 οἱ (ἀοπιυΐ) συ άα., Τοδίδιιοπίυπη πο- τῷ → Δια… τῷ; καινὴν, ραϊγίυβ δογυπι, αἶα 40 Δρργθῃδπὰϊΐ τηδῆυπὶ 'ρϑο- αὐτῶν → καινὴν, … αὐτῶν; αὖἢἀς}14 55.» Εἰ ανί4 ρῥγορμοία 86 Ὁ οἰαπιαὶ : Καὶ → αὖ… Καὶ; μοιχευ - ᾿ βθείσης → μοιχευθείσης; παι- --υ-.. Γυπχάδλῃμ ὀχογοὶ δι ση π σα ϑϑᾶγο [δοίη 8, ἰομα8 ἀξάϊι τως → παι… τως; Διαθή- Νδ οἱ ρμἰεἰαίοι, οἱ Βάδπ ἰπ αουπι, οἱ αἰ] δ ο 06 πὶ κῆς → Διαθήκῆς.
Topics: Heresy, Scripture and canon, Ethics
Cite (SBL): Theodoret, Haer. fab. 5.17 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/5-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.