On the Making of Man

Chapter XL.

But, as far as what has been already said, the instruction of this Catechism does not seem to me to be yet complete. For we ought, in my opinion, to take into consideration the sequel of this matter; which many of those who come to the grace of baptism [2052] overlook, being led astray, and self-deceived, and indeed only seemingly, and not really, regenerate. For that change in our life which takes place through regeneration will not be change, if we continue in the state in which we were. I do not see how it is possible to deem one who is still in the same condition, and in whom there has been no change in the distinguishing features of his nature, to be any other than he was, it being palpable to every one that it is for a renovation and change of our nature that the saving birth is received. And yet human nature does not of itself admit of any change in baptism; neither the reason, nor the understanding, nor the scientific faculty, nor any other peculiar characteristic of man is a subject for change. Indeed the change would be for the worse if any one of these properties of our nature were exchanged away [2053] for something else. If, then, the birth from above is a definite refashioning of the man, and yet these properties do not admit of change, it is a subject for inquiry what that is in him, by the changing of which the grace of regeneration is perfected. It is evident that when those evil features which mark our nature have been obliterated a change to a better state takes place. If, then, by being "washed," as says the Prophet [2054] , in that mystic bath we become "clean" in our wills and "put away the evil" of our souls, we thus become better men, and are changed to a better state. But if, when the bath has been applied to the body, the soul has not cleansed itself from the stains of its passions and affections, but the life after initiation keeps on a level with the uninitiate life, then, though it may be a bold thing to say, yet I will say it and will not shrink; in these cases the water is but water, for the gift of the Holy Ghost in no ways appears in him who is thus baptismally born; whenever, that is, not only the deformity of anger [2055] , or the passion of greed, or the unbridled and unseemly thought, with pride, envy, and arrogance, disfigures the Divine image, but the gains, too, of injustice abide with him, and the woman he has procured by adultery still even after that ministers to his pleasures. If these and the like vices, after, as before, surround the life of the baptized, I cannot see in what respects he has been changed; for I observe him the same man as he was before. The man whom he has unjustly treated, the man whom he has falsely accused, the man whom he has forcibly deprived of his property, these, as far as they are concerned, see no change in him though he has been washed in the laver of baptism. They do not hear the cry of Zacchæus from him as well: "If I have taken any thing from any man by false accusation, I restore fourfold [2056] ." What they said of him before his baptism, the same they now more fully declare; they call him by the same names, a covetous person, one who is greedy of what belongs to others, one who lives in luxury at the cost of men's calamities. Let such an one, therefore, who remains in the same moral condition as before, and then babbles to himself of the beneficial change he has received from baptism, listen to what Paul says: "If a man think himself to be something, when he is nothing, he deceiveth himself [2057] ." For what you have not become, that you are not. "As many as received Him," thus speaks the Gospel of those who have been born again, "to them gave He power to become the sons of God [2058] ." Now the child born of any one is entirely of a kindred nature with his parent. If, then, you have received God, if you have become a child of God, make manifest in your disposition the God that is in you, manifest in yourself Him that begot you. By the same marks whereby we recognize God, must this relationship to God of the son so born be exhibited. "He openeth His hand and filleth every living thing with His good pleasure." "He passeth over transgressions." "He repenteth Him of the evil." "The Lord is good to all, and bringeth not on us His anger every day." "God is a righteous Lord, and there is no injustice in Him [2059] ;" and all other sayings of the like kind which are scattered for our instruction throughout the Scripture;--if you live amidst such things as these, you are a child of God indeed; but if you continue with the characteristic marks of vice in you, it is in vain that you babble to yourself of your birth from above. Prophecy will speak against you and say, "You are a son of man,' not a son of the Most High. You love vanity, and seek after leasing.' Know you not in what way man is made admirable [2060] '? In no other way than by becoming holy."

It will be necessary to add to what has been said this remaining statement also; viz. that those good things which are held out in the Gospels to those who have led a godly life, are not such as can be precisely described. For how is that possible with things which "eye hath not seen, neither ear heard, neither have entered into the heart of man [2061] "? Indeed, the sinner's life of torment presents no equivalent to anything that pains the sense here. Even if some one of the punishments in that other world be named in terms that are well known here, the distinction is still not small. When you hear the word fire, you have been taught to think of a fire other than the fire we see, owing to something being added to that fire which in this there is not; for that fire is never quenched, whereas experience has discovered many ways of quenching this; and there is a great difference between a fire which can be extinguished, and one that does not admit of extinction. That fire, therefore, is something other than this. If, again, a person hears the word "worm," let not his thoughts, from the similarity of the term, be carried to the creature here that crawls upon the ground; for the addition that it "dieth not" suggests the thought of another reptile than that known here. Since, then, these things are set before us as to be expected in the life that follows this, being the natural outgrowth according to the righteous judgment of God, in the life of each, of his particular disposition, it must be the part of the wise not to regard the present, but that which follows after, and to lay down the foundations for that unspeakable blessedness during this short and fleeting life, and by a good choice to wean themselves from all experience of evil, now in their lifetime here, hereafter in their eternal recompense [2062] . __________________________________________________________________

[2052] We need not consider this passage about Regeneration as an interpolation, with Aubertin, De Sacram. Eucharist. lib. ii. p. 487, because Gregory has already dealt with Baptism in ch. xxxv.-xxxvi.; and then with the Eucharist: his view of the relation between the two Sacraments, that the Eucharist unites the body, as Baptism the soul to God, quite explains this return to the preliminaries of this double union.

[2053] hupameiphtheie. A word almost peculiar to this Gregory.

[2054] Is. i. 16.

[2055] to kata ton thumon aischos. Quite wrongly the Latin translators, "animi turpitudo," i.e. baseness of mind, which is mentioned just below.

[2056] S. Luke xix. 8

[2057] Gal. vi. 3.

[2058] S. John i. 12

[2059] These quotations are from the LXX. of Ps. cxlv. 16; ciii. 12 (Is. xliii. 25); Joel ii. 13; Ps. vii. 11 (Heb. "God is angry every day"); xcii. 15.

[2060] Ps. iv. 2, 3. In the last verse the LXX. has ethaumastose; which the Vulgate follows, i.e. "He hath made his Saint wonderful" (the Hebrew implies, "hath wonderfully separated"). That thaumastoutai (three of Krabinger's Codd., and Morell's) is the reading here (omitted in Editt.), is clear from the whole quotation from the LXX. of this Psalm.

[2061] Is. lxiv. 4; 1 Cor. ii. 9.

[2062] The section beginning here, which one Cod. (Vulcobius'), used by Hervetus, exhibits, is "evidently the addition of some blundering copyist." P. Morell considers it the portion of a preface to a treatise against Severus, head of the heretics called Acephali. But Severus was condemned under Justinian, a.d. 536: and the Acephali themselves were no recognized party till after the Council of Ephesus (those who would follow neither S. Cyril, nor John of Damascus, in one meaning of the term, i.e. "headless"), or after the Council of Chalcedon (those who rejected the Henoticon of the Emperor Zeno, addressed to the orthodox and the Monophysites, in the other meaning). It is quoted by Krabinger, none of whose Codd. recognize it. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

V.--Oratorical Works. __________________________________________________________________

Funeral Oration on Meletius [2063] .

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The number of the Apostles has been enlarged for us by this our late Apostle being reckoned among their company. These Holy ones have drawn to themselves one of like conversation; those athletes a fellow athlete; those crowned ones another crowned like them; the pure in heart one chaste in soul: those ministers of the Word another herald of that Word. Most blessed, indeed, is our Father for this his joining the Apostolic band and his departure to Christ. Most pitiable we! for the unseasonableness of our orphaned condition does not permit us to congratulate ourselves on our Father's happy lot. For him, indeed, better it was by his departure hence to be with Christ, but it was a grievous thing for us to be severed from his fatherly guidance. Behold, it is a time of need for counsel; and our counsellor is silent. War, the war of heresy, encompasses us, and our Leader is no more. The general body of the Church labours under disease, and we find not the physician. See in what a strait we are. Oh! that it were possible I could nerve my weakness, and rising to the full proportions of our loss, burst out with a voice of lamentation adequate to the greatness of the distress, as these excellent preachers of yours have done, who have bewailed with loud voice the misfortune that has befallen them in this loss of their father. But what can I do? How can I force my tongue to the service of the theme, thus heavily weighted, and shackled, as it were, by this calamity? How shall I open my mouth thus subdued to speechlessness? How shall I give free utterance to a voice now habitually sinking to the pathetic tone of lamentations? How can I lift up the eyes of my soul, veiled as I am with this darkness of misfortune? Who will pierce for me this deep dark cloud of grief, and light up again, as out of a clear sky, the bright ray of peace? From what quarter will that ray shine forth, now that our star has set? Oh! evil moonless night that gives no hope of any star! With what an opposite meaning, as compared with those of late, are our words uttered in this place now! Then we rejoiced with the song of marriage, now we give way to piteous lamentation for the sorrow that has befallen us! Then we chanted an epithalamium, but now a funeral dirge! You remember the day when we entertained you at the feast of that spiritual marriage, and brought home the virgin bride to the house of her noble bridegroom; when to the best of our ability we proffered the wedding gifts of our praises, both giving and receiving joy in turn [2064] . But now our delight has been changed to lamentation, and our festal garb become sackcloth. It were better, maybe, to suppress our woe, and to hide our grief in silent seclusion, so as not to disturb the children of the bride-chamber, divested as we are of the bright marriage garment, and clothed instead with the black robe of the preacher. For since that noble bridegroom has been taken from us, sorrow has all at once clothed us in the garb of black; nor is it possible for us to indulge in the usual cheerfulness of our conversation, since Envy [2065] has stripped us of our proper and becoming dress. Rich in blessings we came to you; now we leave you bare and poor. The lamp we held right above our head, shining with the rich fulness of light, we now carry away quenched, its bright flame all dissolved into smoke and dust. We held our great treasure in an earthen vessel. Vanished is the treasure, and the earthen vessel, emptied of its wealth, is restored to them who gave it [2066] . What shall we say who have consigned it? What answer will they make by whom it is demanded back? Oh! miserable shipwreck! How, even with the harbour around us, have we gone to pieces with our hopes! How has the vessel, fraught with a thousand bales of goods, sunk with all its cargo, and left us destitute who were once so rich! Where is that bright sail which was ever filled by the Holy Ghost? Where is that safe helm of our souls which steered us while we sailed unhurt over the swelling waves of heresy? Where that immovable anchor of intelligence which held us in absolute security and repose after our toils? Where that excellent pilot [2067] who steered our bark to its heavenly goal? Is, then, what has happened of small moment, and is my passionate grief unreasoning? Is it not rather that I reach not the full extent of our loss, though I exceed in the loudness of my expression of grief? Lend me, oh lend me, my brethren, the tear of sympathy. When you were glad we shared your gladness. Repay us, therefore, this sad recompense. "Rejoice with them that do rejoice [2068] ." This we have done. It is for you to return it by "weeping with them that weep." It happened once that a strange people bewailed the loss of the patriarch Jacob, and made the misfortune of another people their own, when his united family transported their father out of Egypt, and lamented in another land the loss that had befallen them. They all prolonged their mourning over him for thirty days and as many nights [2069] . Ye, therefore, that are brethren, and of the same kindred, do as they who were of another kindred did. On that occasion the tear of strangers was shed in common with that of countrymen; be it shed in common now, for common is the grief. Behold these your patriarchs. All these are children of our Jacob. All these are children of the free-woman [2070] . No one is base born, no one supposititious. Nor indeed would it have become that Saint to introduce into the nobility of the family of Faith a bond-woman's kindred. Therefore is he our father because he was the father of our father [2071] . Ye have just heard what and how great things an Ephraim and a Manasses [2072] related of their father, and how the wonders of the story surpassed description. Give me also leave to speak on them. For this beatification of him from henceforth incurs no risk. Neither fear I Envy; for what worse evil can it do me? Know, then, what the man was; one of the nobility of the East, blameless, just, genuine, devout, innocent of any evil deed. Indeed the great Job will not be jealous if he who imitated him be decked with the like testimonials of praise. But Envy, that has an eye for all things fair, cast a bitter glance upon our blessedness; and one who stalks up and down the world also stalked in our midst, and broadly stamped the foot-mark of affliction on our happy state. It is not herds of oxen or sheep [2073] that he has maltreated, unless in a mystical sense one transfers the idea of a flock to the Church. It is not in these that we have received injury from Envy; it is not in asses or camels that he has wrought us loss, neither has he excruciated our bodily feelings by a wound in the flesh; no, but he has robbed us of our very head. And with that head have gone away from us the precious organs of our senses. That eye which beheld the things of heaven is no longer ours, nor that ear which listened to the Divine voice, nor that tongue with its pure devotion to truth [2074] . Where is that sweet serenity of his eyes? Where that bright smile upon his lips? Where that courteous right hand with fingers outstretched to accompany the benediction of the mouth. I feel an impulse, as if I were on the stage, to shout aloud for our calamity. Oh! Church, I pity you. To you, the city of Antioch, I address my words. I pity you for this sudden reversal. How has your beauty been despoiled! How have you been robbed of your ornaments! How suddenly has the flower faded! "Verily the grass withereth and the flower thereof falleth away [2075] ." What evil eye, what witchery of drunken malice has intruded on that distant Church? What is there to compensate her loss? The fountain has failed. The stream has dried up. Again has water been turned into blood [2076] . Oh! the sad tidings which tell the Church of her calamity! Who shall say to the children that they have no more a father? Who shall tell the Bride she is a widow? Alas for their woes! What did they send out? What do they receive back? They sent forth an ark, they receive back a coffin. The ark, my brethren, was that man of God; an ark containing in itself the Divine and mystic things. There was the golden vessel full of Divine manna, that celestial food [2077] . In it were the Tables of the Covenant written on the tablets of the heart, not with ink but by the Spirit of the living God [2078] . For on that pure heart no gloomy or inky thought was imprinted. In it, too, were the pillars, the steps, the chapters, the lamps, the mercy-seat, the baths, the veils of the entrances. In it was the rod of the priesthood, which budded in the hands of our Saint; and whatever else we have heard the Ark contained [2079] was all held in the soul of that man. But in their stead what is there now? Let description cease. Cloths of pure white linen scarves of silk, abundance of perfumes and spices; the loving munificence of a modest and beautiful lady [2080] . For it must be told, so as to be for a memorial of her [2081] , what she did for that Priest when, without stint, she poured the alabaster box of ointment on his head. But the treasure preserved within, what is it? Bones, now dead, and which even before dissolution had rehearsed their dying, the sad memorials of our affliction. Oh! what a cry like that of old will be heard in Rama, Rachel weeping [2082] , not for her children but for a husband, and admitting not of consolation. Let alone, ye that would console; let alone; force not on us your consolation [2083] . Let the widow indulge the deepness of her grief. Let her feel the loss that has been inflicted on her. Yet she is not without previous practice in separation. In those contests in which our athlete was engaged she had before been trained to bear to be left. Certainly you must remember how a previous sermon to ours related to you the contests of the man; how throughout, even in the very number of his contests, he had maintained the glory of the Holy Trinity, which he ever glorified; for there were three trying attacks that he had to repel. You have heard the whole series of his labours, what he was in the first, what in the middle, and what in the last. I deem it superfluous to repeat what has been so well described. Yet it may not be out of place to add just so much as this. When that Church, so sound in the faith, at the first beheld the man, she saw features truly formed [2084] after the image of God, she saw love welling forth, she saw grace poured around his lips, a consummate perfection of humility beyond which it is impossible to conceive any thing further, a gentleness like that of David, the understanding of Solomon, a goodness like that of Moses, a strictness as of Samuel, a chastity as of Joseph, the skill of a Daniel, a zeal for the faith such as was in the great Elijah, a purity of body like that of the lofty-minded John [2085] , an unsurpassable love as of Paul. She saw the concurrence of so many excellences in one soul, and, thrilled with a blessed affection, she loved him, her own bridegroom, with a pure and virtuous passion. But ere she could accomplish her desire, ere she could satisfy her longing, while still in the fervour of her passion, she was left desolate, when those trying times called the athlete to his contests. While, then, he was engaged in these toilsome struggles for religion, she remained chaste and kept the marriage vow. A long time intervened, during which one, with adulterous intent [2086] , made an attempt upon the immaculate bridal-chamber. But the Bride remained undefiled; and again there was a return, and again an exile. And thus it happened thrice, until the Lord dispelled the gloom of that heresy, and sending forth a ray of peace gave us the hope of some respite from these lengthened troubles [2087] . But when at length they had seen each other, when there was a renewal of those chaste joys and spiritual desires, when the flame of love had again been lit, all at once his last departure breaks off the enjoyment. He came to adorn you as his bride, he failed not in the eagerness of his zeal, he placed on this fair union the chaplets of blessing, in imitation of his Master. As did the Lord at Cana of Galilee [2088] , so here did this imitator of Christ. The Jewish waterpots, which were filled with the water of heresy, he filled with genuine wine, changing its nature by the power of his faith. How often did he set before you a chalice, but not of wine, when with that sweet voice he poured out in rich abundance the wine of Grace, and presented to you the full and varied feast of reason! He went first with the blessing of his words, and then his illustrious disciples were employed in distributing his teaching to the multitude.

We, too, were glad, and made our own the glory of your nation [2089] . Up to this point how bright and happy is our narrative. What a blessed thing it were with this to bring our sermon to an end. But after these things what follows? "Call for the mourning women [2090] ," as says the prophet Jeremiah. In no other way can the burning heart cool down, swelling as it is with its affliction, unless it relieves itself by sobs and tears. Formerly the hope of his return consoled us for the pang of separation, but now he has been torn from us by that final separation. A huge intervening chasm is fixed between the Church and him. He rests indeed in the bosom of Abraham, but there exists not one who might bring the drop of water to cool the tongue of the agonized. Gone is that beauty, silent is that voice, closed are those lips, fled that grace. Our happy state has become a tale that is told. Elijah of old time caused grief to the people of Israel when he soared from earth to God. But Elisha [2091] consoled them for the loss by being adorned with the mantle of his master. But now our wound is beyond healing; our Elijah has been caught up, and no Elisha left behind in his place. You have heard certain mournful and lamenting words of Jeremiah, with which he bewailed Jerusalem as a deserted city, and how among other expressions of passionate grief he added this, "The ways of Zion do mourn [2092] ." These words were uttered then, but now they have been realized. For when the news of our calamity shall have been spread abroad, then will the ways be full of mourning crowds, and the sheep of his flock will pour themselves forth, and like the Ninevites utter the voice of lamentation [2093] , or, rather, will lament more bitterly than they. For in their case their mourning released them from the cause of their fear, but with these no hope of release from their distress removes their need of mourning. I know, too, of another utterance of Jeremiah, which is reckoned among the books of the Psalms [2094] ; it is that which he made over the captivity of Israel. The words run thus: "We hung our harps upon the willows, and condemned ourselves as well as our harps to silence." I make this song my own. For when I see the confusion of heresy, this confusion is Babylon [2095] . And when I see the flood of trials that pours in upon us from this confusion, I say that these are "the waters of Babylon by which we sit down, and weep" because there is no one to guide us over them. Even if you mention the willows, and the harps that hung thereon, that part also of the figure shall be mine. For in truth our life is among willows [2096] , the willow being a fruitless tree, and the sweet fruit of our life having all withered away. Therefore have we become fruitless willows, and the harps of love we hung upon those trees are idle and unvibrating. "If I forget thee, oh Jerusalem," he adds, "may my right hand be forgotten." Suffer me to make a slight alteration in that text. It is not we who have forgotten the right hand, but the right hand that has forgotten us: and the "tongue has cleaved to the roof of" his own "mouth," and barred the passage of his words, so that we can never again hear that sweet voice. But let me have all tears wiped away, for I feel that I am indulging more than is right in this womanish sorrow for our loss.

Our Bridegroom has not been taken from us. He stands in our midst, though we see him not. The Priest is within the holy place. He is entered into that within the veil, whither our forerunner Christ has entered for us [2097] . He has left behind him the curtain of the flesh. No longer does he pray to the type or shadow of the things in heaven, but he looks upon the very embodiment of these realities. No longer through a glass darkly does he intercede with God, but face to face he intercedes with Him: and he intercedes for us [2098] , and for the "negligences and ignorances" of the people. He has put away the coats of skin [2099] ; no need is there now for the dwellers in paradise of such garments as these; but he wears the raiment which the purity of his life has woven into a glorious dress. "Precious in the sight of the Lord is the death [2100] " of such a man, or rather it is not death, but the breaking of bonds, as it is said, "Thou hast broken my bonds asunder." Simeon has been let depart [2101] . He has been freed from the bondage of the body. The "snare is broken and the bird hath flown away [2102] ." He has left Egypt behind, this material life. He has crossed [2103] , not this Red Sea of ours, but the black gloomy sea of life. He has entered upon the land of promise, and holds high converse with God upon the mount. He has loosed the sandal of his soul, that with the pure step of thought he may set foot upon that holy land where there is the Vision of God. Having therefore, brethren, this consolation, do ye, who are conveying the bones of our Joseph to the place of blessing, listen to the exhortation of Paul: "Sorrow not as others who have no hope [2104] ." Speak to the people there; relate the glorious tale; speak of the incredible wonder, how the people in their myriads, so densely crowded together as to look like a sea of heads, became all one continuous body, and like some watery flood surged around the procession bearing his remains. Tell them how the fair [2105] David distributed himself, in divers ways and manners, among innumerable ranks of people, and danced before that ark [2106] in the midst of men of the same and of different language [2107] . Tell them how the streams of fire, from the succession of the lamps, flowed along in an unbroken track of light, and extended so far that the eye could not reach them. Tell them of the eager zeal of all the people, of his joining "the company of Apostles [2108] ," and how the napkins that bound his face were plucked away to make amulets for the faithful. Let it be added to your narration how the Emperor [2109] showed in his countenance his sorrow for this misfortune, and rose from his throne, and how the whole city joined the funeral procession of the Saint. Moreover console each other with the following words; it is a good medicine that Solomon [2110] has for sorrow; for he bids wine be given to the sorrowful; saying this to us, the labourers in the vineyard: "Give," therefore, "your wine to those that are in sorrow [2111] ," not that wine which produces drunkenness, plots against the senses, and destroys the body, but such as gladdens the heart, the wine which the Prophet recommends when he says: "Wine maketh glad the heart of man [2112] ." Pledge each other in that liquor undiluted [2113] and with the unstinted goblets of the word, that thus our grief may be turned to joy and gladness, by the grace of the Only-begotten Son of God, through Whom be glory to God, even the Father, for ever and ever. Amen. __________________________________________________________________

[2063] Meletius, Bishop of Antioch, died at Constantinople, whither he had gone to attend the second OEcumenical Council, a.d. 381. Of the "translation" of the remains to his own metropolis, described in this oration, Sozomen (vii. 10) says, "The remains of Meletius were at the same time conveyed to Antioch; and deposited near the tomb of Babylas the Martyr. It is said that by the command of the Emperor, the relics were received with honour in every city through which they had to be conveyed, and that psalms were sung on the occasion, a practice that was quite contrary to the usual Roman customs. After the pompous interment of Meletius, Flavian was ordained in his stead....This gave rise to fresh troubles." The rationale of the rising relic-worship, at all events of the sanctity of tombs, is thus given by Origen: "A feeling such as this (of bodies differing, as tenanted by different souls) has prompted some to go so far as to treat as Divine the remains of uncommon men; they feel that great souls have been there, while they would cast forth the bodies of the morally worthless without the honour of a funeral (atimasai). This perhaps is not the right thing to do: still it proceeds from a right instinct (ennoias hugious). For it is not to be expected of a thinking man that he would take the same pains over the burial of an Anytus, as he would over a Socrates, and that he would place the same barrow or the same sepulchre over each" (c. Cels. iv. 59). Again, "The dwelling-place of the reasoning soul is not to be flung irreverently aside, like that of the irrational soul; and more than this, we Christians believe that the reverence paid to a body that has been tenanted by a reasoning soul passes to him also who has received a soul which by means of such an instrument has fought a good fight," viii. 30.

[2064] This all refers to the very recent installation of Gregory of Nazianzum in the episcopal chair of Constantinople: on which occasion also Gregory of Nyssa seems to have preached.

[2065] Casaubon very strongly condemns the sentiment here expressed, as savouring more of heathenism than Christianity. He gives other instances, in which the loss from the death of friends and good men is attributed by Christian writers to the envy of a Higher Power. That the disturbed state of the Church should be attributed by Gregory Nazianzen to "Envy" is well enough, but he in the same strain as his namesake speaks thus in connection with the death of his darling brother Cæsarius, and of Basil. Our Gregory uses the word also in lamenting Pulcheria and Flacilla. It only proves, however, how strong the habit still was of using heathen expressions.

[2066] The text is tois dedokosin epanasozetai. The people of Antioch must here be referred to, if the text is to stand.

[2067] Meletius was president of the Council.

[2068] Rom. xii. 15.

[2069] According to Gen. l. 3, the Egyptian mourning was seventy days, but there is no precise mention of the length of the Israelites' mourning, except that at Atad, beyond the Jordan, they appear to have rested, on their way up, and mourned for seven days.

[2070] Gal. iv. 31.

[2071] i.e.the spiritual father of Basil, the "father" (brother really) of Gregory.

[2072] i.e.preachers (perhaps of the Egyptian Church) who had preceded Gregory, spiritual sons of Basil, and so of Meletius, in the direct line of blessing. See Gen. xlviii. 5.

[2073] i.e.as those of Job.

[2074] to hagnon anathema tes aletheias.

[2075] 1 Pet. i. 24; Is. xl. 8.

[2076] Exod. vii. 17.

[2077] Ps. lxxviii. 25; Wisd. xvi. 20: but truphes, not trophes, must have been the reading in the ms. which Sifanus used, "plena coelestium deliciarum."

[2078] Jer. xxxi. 33; Heb. x. 16.

[2079] The above description enumerates the whole furniture of the Tabernacle. According to Heb. ix. 4, all that was actually in the Ark was, the pot of manna, Aaron's rod that budded, and the Tables of the Covenant. See also Exod. xvi. 33; xxv. 37-40

[2080] Flacilla, the wife of the Emperor Theodosius.

[2081] S. Matt. xxvi. 13: S. Mark xiv. 9.

[2082] Jer. xxxi. 15.

[2083] This is from the LXX. of Is. xxii. 4, me katischusete parakalein me epi to suntrimma, k.t.l.: "Nolite contendere ut me consolemini super contritione:" S. Jerome. Ducæus has rightly restored this, for katischusetai

[2084] prosopon alethos memorphomenon. This is the reading of the best mss. Morell has halieos.

[2085] kata ton hupselon 'Ioannen en te aphthori& 139; tou somatos. Sifanus translates "integritate corporis ornatum." Rupp rejects the idea that the John who "should not die" is here meant: and thinks that the epithet, and aphthoria (= the more technical aphtharsia) point to the monasticism of John the Baptist.

[2086] He alludes here to Paulinus and Demophilus, two Arians mentioned by Socrates and Sozomen.

[2087] In 379 the Council of Antioch settled the schism of Antioch, which seemed as if it would disturb the whole East, and even the West. Even the Catholics of Antioch had been divided, between Meletius and Paulinus, since the days of Julian. It was settled that, at the death of either, the other should succeed to his "diocese." Gregory himself was present, the ninth month after his brother Basil's death.

[2088] S. John ii

[2089] Gregory is here addressing men of Antioch, though he said before that that city was too distant yet to have heard the news. They must have been the bishops of the neighbourhood of Antioch and other Christians from the diocese of Meletius, then present in the capital.

[2090] Jer. ix. 17.

[2091] 2 Kings ii.

[2092] Lam. i. 4. "The ways of Zion do mourn." The best of the three readings here is ekousate, adopted by Krabinger.

[2093] Jonah iii. 5.

[2094] Ps. cxxxvii. The title of this Psalm in LXX., To Dauid (dia) Ieremiou (which the Vulgate follows), implies that it is "a Davidic song springing from Jeremiah's heart." But "beginning with perfects, this Psalm is evidently not written during the time of the Exile, but in recollection of it:" Delitzsch. Some see resemblances to Ezekiel in it. The poplar is meant, not the weeping-willow, which is not met with wild in anterior Asia.

[2095] Gen. xi. 9.

[2096] en iteais. The best mss. support this reading, so that Krabinger has not dared to alter it to itea, as Morell's ms. Sifanus has "plane enim in salicibus vita consistit;" but Rupp, "Unser Leben ist in der That ein Weidengebüsche." In Bellarmine's mystical interpretation the willows are the citizens of Babylon, who resemble willows "in being unfruitful, bitter in themselves, and dwelling by choice in the midst of Babylon," to whom the instruments of worldly mirth are left.

[2097] Heb. vi. 20.

[2098] Doubtless an allusion to Rom. xi. 2; "how he (Elias) maketh intercession to God against Israel;" but here Meletius departed intercedes for the people, and the Intercession of Saints is clearly intimated.

[2099] Gen. iii. 21.

[2100] Ps. cxvi. 15, 16.

[2101] Gen. xliii. 23; S. Luke ii. 30.

[2102] Ps. cxxiv. 7.

[2103] Morell reads here, "Moses has left," "Moses has crossed;" but Krabinger has no doubt that this word is due to a gloss upon the text. The Scholiast Nicetas (on Gregory Naz., Orat. 38) well explains this use of "Egypt": "Egypt is sometimes taken for this present world, sometimes for the flesh, sometimes for sin, sometimes for ignorance, sometimes for mischief."

[2104] 1 Thess. iv. 13.

[2105] kalos. "Atticæ urbanitatis proprium," Krabinger. But David is described as "of a fair countenance."

[2106] 2 Sam. vi. 14. "That ark," very probably refers to the remains of Meletius, not to the coffin or bier. The human body is called by this very term (skenos, tabernacle), 2 Cor. v. 1 and 4, nor was the word in this sense unknown to Plato. The body of Meletius has been already called a kibotos.

[2107] heteroglossois: kai en cheilesin heterois is added (cf. 1 Cor. xiv. 21; Is. xxviii. 11), in the text of Morell, but none of Krabinger's mss. recognize these words.

[2108] ton apostolon ten suskenian (eipate): "Thirteenth Apostle!" was in these times a usual expression of the highest praise. It was even heard in the applause given to living preachers. But if eipate cannot bear so extended a meaning, some funeral banquet of the "apostles" assembled at the Council is alluded to: or else (remembering the use of skenos just above) "the lying in state in an Apostle's Church," in the capital: cf. above, "his joining the Apostolic band and his departure to Christ."

[2109] Theodosius.

[2110] It is only the Rabbis that make Lemuel, the author of the last chapter of Proverbs, the same as Solomon: Grotius identifies him with Hezekiah. Some German commentators regard him as the chief of an Arab tribe, on the borders of Palestine, and brother of Agur, author of ch. xxx. But the suggestion of Eichhorn and Ewald is the more probable, that Lemuel is an ideal name signifying "for God," the true King who leads a life consecrated to Jehovah.

[2111] Prov. xxxi. 6. Just above pros hemas is the reading of Krabinger's mss. and of the Paris Editt.: Sifanus and Ducæus have rendered humas.

[2112] S. Gregory has misapplied both this passage from Ps. civ. 15 and the previous one from Prov. xxxi. 6. An attentive consideration of them shows that they do not lend themselves to the use he has made of them.

[2113] Zorotero. For the comparative see Lobeck, Ad Phrynich. p. 146: meizotero is the common faulty reading. These words are joined closely to what precedes in the mss. Then, in what follows, "the unstinted goblets of the word," pneumatikou is rightly omitted before logou: "and gladness" (kai agalliasis) is rightly added, as it is joined with euphrosune in Ps. xlv. 15; and by Gregory himself, In Diem Nat. Christ. (pp. 340 and 352), and In Bapt. Christi (p. 377). __________________________________________________________________

On the Baptism of Christ.

------------------------

A Sermon for the Day of the Lights. [2114]

Now I recognize my own flock: to-day I behold the wonted figure of the Church, when, turning with aversion from the occupation even of the cares of the flesh, you come together in your undiminished numbers for the service of God--when the people crowds the house, coming within the sacred sanctuary, and when the multitude that can find no place within fills the space outside in the precincts like bees. For of them some are at their labours within, while others outside hum around the hive. So do, my children: and never abandon this zeal. For I confess that I feel a shepherd's affections, and I wish, when I am set upon this watch-tower, to see the flock gathered round about the mountain's foot: and when it so happens to me, I am filled with wonderful earnestness, and work with pleasure at my sermon, as the shepherds do at their rustic strains. But when things are otherwise, and you are straying in distant wanderings, as you did but lately, the last Lord's Day, I am much troubled, and glad to be silent; and I consider the question of flight from hence, and seek for the Carmel of the prophet Elijah, or for some rock without inhabitant; for men in depression naturally choose loneliness and solitude. But now, when I see you thronging here with all your families, I am reminded of the prophetic saying, which Isaiah proclaimed from afar off, addressing by anticipation the Church with her fair and numerous children:--"Who are these that fly as a cloud, and as doves with their young to me [2115] "? Yes, and he adds moreover this also, "The place is too strait for me; give place that I may dwell [2116] ." For these predictions the power of the Spirit made with reference to the populous Church of God, which was afterwards to fill the whole world from end to end of the earth.

The time, then, has come, and bears in its course the remembrance of holy mysteries, purifying man,--mysteries which purge out from soul and body even that sin which is hard to cleanse away, and which bring us back to that fairness of our first estate which God, the best of artificers, impressed upon us. Therefore it is that you, the initiated people, are gathered together; and you bring also that people who have not made trial of them, leading, like good fathers, by careful guidance, the uninitiated to the perfect reception of the faith. I for my part rejoice over both;--over you that are initiated, because you are enriched with a great gift: over you that are uninitiated, because you have a fair expectation of hope--remission of what is to be accounted for, release from bondage, close relation to God, free boldness of speech, and in place of servile subjection equality with the angels. For these things, and all that follow from them, the grace of Baptism secures and conveys to us. Therefore let us leave the other matters of the Scriptures for other occasions, and abide by the topic set before us, offering, as far as we may, the gifts that are proper and fitting for the feast: for each festival demands its own treatment. So we welcome a marriage with wedding songs; for mourning we bring the due offering with funeral strains; in times of business we speak seriously, at times of festivity we relax the concentration and strain of our minds; but each time we keep free from disturbance by things that are alien to its character.

Christ, then, was born as it were a few days ago--He Whose generation was before all things, sensible and intellectual. To-day He is baptized by John that He might cleanse him who was defiled, that He might bring the Spirit from above, and exalt man to heaven, that he who had fallen might be raised up and he who had cast him down might be put to shame. And marvel not if God showed so great earnestness in our cause: for it was with care on the part of him who did us wrong that the plot was laid against us; it is with forethought on the part of our Maker that we are saved. And he, that evil charmer, framing his new device of sin against our race, drew along his serpent train, a disguise worthy of his own intent, entering in his impurity into what was like himself,--dwelling, earthly and mundane as he was in will, in that creeping thing. But Christ, the repairer of his evil-doing, assumes manhood in its fulness, and saves man, and becomes the type and figure of us all, to sanctify the first-fruits of every action, and leave to His servants no doubt in their zeal for the tradition. Baptism, then, is a purification from sins, a remission of trespasses, a cause of renovation and regeneration. By regeneration, understand regeneration conceived in thought, not discerned by bodily sight. For we shall not, according to the Jew Nicodemus and his somewhat dull intelligence, change the old man into a child, nor shall we form anew him who is wrinkled and gray-headed to tenderness and youth, if we bring back the man again into his mother's womb: but we do bring back, by royal grace, him who bears the scars of sin, and has grown old in evil habits, to the innocence of the babe. For as the child new-born is free from accusations and from penalties, so too the child of regeneration has nothing for which to answer, being released by royal bounty from accountability [2117] . And this gift it is not the water that bestows (for in that case it were a thing more exalted than all creation), but the command of God, and the visitation of the Spirit that comes sacramentally to set us free. But water serves to express the cleansing. For since we are wont by washing in water to render our body clean when it is soiled by dirt or mud, we therefore apply it also in the sacramental action, and display the spiritual brightness by that which is subject to our senses. Let us however, if it seems well, persevere in enquiring more fully and more minutely concerning Baptism, starting, as from the fountain-head, from the Scriptural declaration, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God [2118] ." Why are both named, and why is not the Spirit alone accounted sufficient for the completion of Baptism? Man, as we know full well, is compound, not simple: and therefore the cognate and similar medicines are assigned for healing to him who is twofold and conglomerate:--for his visible body, water, the sensible element,--for his soul, which we cannot see, the Spirit invisible, invoked by faith, present unspeakably. For "the Spirit breathes where He wills, and thou hearest His voice, but canst not tell whence He cometh or whither He goeth [2119] ." He blesses the body that is baptized, and the water that baptizes. Despise not, therefore, the Divine laver, nor think lightly of it, as a common thing, on account of the use of water. For the power that operates is mighty, and wonderful are the things that are wrought thereby. For this holy altar, too, by which I stand, is stone, ordinary in its nature, nowise different from the other slabs of stone that build our houses and adorn our pavements; but seeing that it was consecrated to the service of God, and received the benediction, it is a holy table, an altar undefiled, no longer touched by the hands of all, but of the priests alone, and that with reverence. The bread again is at first [2120] common bread, but when the sacramental action consecrates it, it is called, and becomes, the Body of Christ. So with the sacramental oil; so with the wine: though before the benediction they are of little value, each of them, after the sanctification bestowed by the Spirit, has its several operation. The same power of the word, again, also makes the priest venerable and honourable, separated, by the new blessing bestowed upon him, from his community with the mass of men. While but yesterday he was one of the mass, one of the people, he is suddenly rendered a guide, a president, a teacher of righteousness, an instructor in hidden mysteries; and this he does [2121] without being at all changed in body or in form; but, while continuing to be in all appearance the man he was before, being, by some unseen power and grace, transformed in respect of his unseen soul to the higher condition. And so there are many things, which if you consider you will see that their appearance is contemptible, but the things they accomplish are mighty: and this is especially the case when you collect from the ancient history [2122] instances cognate and similar to the subject of our inquiry. The rod of Moses was a hazel wand. And what is that, but common wood that every hand cuts and carries, and fashions to what use it chooses, and casts as it will into the fire? But when God was pleased to accomplish by that rod those wonders, lofty, and passing the power of language to express, the wood was changed into a serpent. And again, at another time, he smote the waters, and now made the water blood, now made to issue forth a countless brood of frogs: and again he divided the sea, severed to its depths without flowing together again. Likewise the mantle of one of the prophets, though it was but a goat's skin, made Elisha renowned in the whole world. And the wood of the Cross is of saving efficacy [2123] for all men, though it is, as I am informed, a piece of a poor tree, less valuable than most trees are. So a bramble bush showed to Moses the manifestation of the presence of God: so the remains of Elisha raised a dead man to life; so clay gave sight to him that was blind from the womb. And all these things, though they were matter without soul or sense, were made the means for the performance of the great marvels wrought by them, when they received the power of God. Now by a similar train of reasoning, water also, though it is nothing else than water, renews the man to spiritual regeneration [2124] , when the grace from above hallows it. And if any one answers me again by raising a difficulty, with his questions and doubts, continually asking and inquiring how water and the sacramental act that is performed therein regenerate, I most justly reply to him, "Show me the mode of that generation which is after the flesh, and I will explain to you the power of regeneration in the soul." You will say perhaps, by way of giving an account of the matter, "It is the cause of the seed which makes the man." Learn then from us in return, that hallowed water cleanses and illuminates the man. And if you again object to me your "How?" I shall more vehemently cry in answer, "How does the fluid and formless substance become a man?" and so the argument as it advances will be exercised on everything through all creation. How does heaven exist? how earth? how sea? how every single thing? For everywhere men's reasoning, perplexed in the attempt at discovery, falls back upon this syllable "how," as those who cannot walk fall back upon a seat. To speak concisely, everywhere the power of God and His operation are incomprehensible and incapable of being reduced to rule, easily producing whatever He wills, while concealing from us the minute knowledge of His operation. Hence also the blessed David, applying his mind to the magnificence of creation, and filled with perplexed wonder in his soul, spake that verse which is sung by all, "O Lord, how manifold are Thy works: in wisdom hast Thou made them all [2125] ." The wisdom he perceived: but the art of the wisdom he could not discover. Let us then leave the task of searching into what is beyond human power, and seek rather that which shows signs of being partly within our comprehension:--what is the reason why the cleansing is effected by water? and to what purpose are the three immersions received? That which the fathers taught, and which our mind has received and assented to, is as follows:--We recognize four elements, of which the world is composed, which every one knows even if their names are not spoken; but if it is well, for the sake of the more simple, to tell you their names, they are fire and air, earth and water. Now our God and Saviour, in fulfilling the Dispensation for our sakes, went beneath the fourth of these, the earth, that He might raise up life from thence. And we in receiving Baptism, in imitation of our Lord and Teacher and Guide, are not indeed buried in the earth (for this is the shelter of the body that is entirely dead, covering the infirmity and decay of our nature), but coming to the element akin to earth, to water, we conceal ourselves in that as the Saviour did in the earth: and by doing this thrice we represent for ourselves that grace of the Resurrection which was wrought in three days: and this we do, not receiving the sacrament in silence, but while there are spoken over us the Names of the Three Sacred Persons on Whom we believed, in Whom we also hope, from Whom comes to us both the fact of our present and the fact of our future existence. It may be thou art offended, thou who contendest boldly against the glory of the Spirit, and that thou grudgest to the Spirit that veneration wherewith He is reverenced by the godly. Leave off contending with me: resist, if thou canst, those words of the Lord which gave to men the rule of the Baptismal invocation. What says the Lord's command? "Baptizing them in the Name of the Father and of the Son and of the Holy Ghost [2126] ." How in the Name of the Father? Because He is the primal cause of all things. How in the Name of the Son? Because He is the Maker of the Creation. How in the Name of the Holy Ghost? Because He is the power perfecting all. We bow ourselves therefore before the Father, that we may be sanctified: before the Son also we bow, that the same end may be fulfilled: we bow also before the Holy Ghost, that we may be made what He is in fact and in Name. There is not a distinction in the sanctification, in the sense that the Father sanctifies more, the Son less, the Holy Spirit in a less degree than the other Two. Why then dost thou divide the Three Persons into fragments of different natures, and make Three Gods, unlike one to another, whilst from all thou dost receive one and the same grace?

As, however, examples always render an argument more vivid to the hearers, I propose to instruct the mind of the blasphemers by an illustration, explaining, by means of earthly and lowly matters, those matters which are great, and invisible to the senses. If it befel thee to be enduring the misfortune of captivity among enemies, to be in bondage and in misery, to be groaning for that ancient freedom which thou once hadst--and if all at once three men, who were notable men and citizens in the country of thy tyrannical masters, set thee free from the constraint that lay upon thee, giving thy ransom equally, and dividing the charges of the money in equal shares among themselves, wouldst thou not then, meeting with this favour, look upon the three alike as benefactors, and make repayment of the ransom to them in equal shares, as the trouble and the cost on thy behalf was common to them all--if, that is, thou wert a fair judge of the benefit done to thee? This we may see, so far as illustration goes [2127] , for our aim at present is not to render a strict account of the Faith. Let us return to the present season, and to the subject it sets before us.

I find that not only do the Gospels, written after the Crucifixion, proclaim the grace of Baptism, but, even before the Incarnation of our Lord, the ancient Scripture everywhere prefigured the likeness of our regeneration; not clearly manifesting its form, but fore-showing, in dark sayings, the love of God to man. And as the Lamb was proclaimed by anticipation, and the Cross was foretold by anticipation, so, too, was Baptism shown forth by action and by word. Let us recall its types to those who love good thoughts--for the festival season of necessity demands their recollection.

Hagar, the handmaid of Abraham (whom Paul treats allegorically in reasoning with the Galatians [2128] ), being sent forth from her master's house by the anger of Sarah--for a servant suspected in regard to her master is a hard thing for lawful wives to bear--was wandering in desolation to a desolate land with her babe Ishmael at her breast. And when she was in straits for the needs of life, and was herself nigh unto death, and her child yet more sore for the water in the skin was spent (since it was not possible that the Synagogue, she who once dwelt among the figures of the perennial Fountain, should have all that was needed to support life), an angel unexpectedly appears, and shows her a well of living water, and drawing thence, she saves Ishmael. Behold, then, a sacramental type: how from the very first it is by the means of living water that salvation comes to him that was perishing--water that was not before, but was given as a boon by an angel's means. Again, at a later time, Isaac--the same for whose sake Ishmael was driven with his mother from his father's home--was to be wedded. Abraham's servant is sent to make the match, so as to secure a bride for his master, and finds Rebekah at the well: and a marriage that was to produce the race of Christ had its beginning and its first covenant in water [2129] . Yes, and Isaac himself also, when he was ruling his flocks, digged wells at all parts of the desert, which the aliens stopped and filled up [2130] , for a type of all those impious men of later days who hindered the grace of Baptism, and talked loudly in their struggle against the truth. Yet the martyrs and the priests overcame them by digging the wells, and the gift of Baptism over-flowed the whole world. According to the same force of the text, Jacob also, hastening to seek a bride, met Rachel unexpectedly at the well. And a great stone lay upon the well, which a multitude of shepherds were wont to roll away when they came together, and then gave water to themselves and to their flocks. But Jacob alone rolls away the stone, and waters the flocks of his spouse [2131] . The thing is, I think, a dark saying, a shadow of what should come. For what is the stone that is laid but Christ Himself? for of Him Isaiah says, "And I will lay in the foundations of Sion a costly stone, precious, elect [2132] :" and Daniel likewise, "A stone was cut out without hands [2133] ," that is, Christ was born without a man. For as it is a new and marvellous thing that a stone should be cut out of the rock without a hewer or stone-cutting tools, so it is a thing beyond all wonder that an offspring should appear from an unwedded Virgin. There was lying, then, upon the well the spiritual [2134] stone, Christ, concealing in the deep and in mystery the laver of regeneration which needed much time--as it were a long rope--to bring it to light. And none rolled away the stone save Israel, who is mind seeing God. But he both draws up the water and gives drink to the sheep of Rachel; that is, he reveals the hidden mystery, and gives living water to the flock of the Church. Add to this also the history of the three rods of Jacob [2135] . For from the time when the three rods were laid by the well, Laban the polytheist thenceforth became poor, and Jacob became rich and wealthy in herds. Now let Laban be interpreted of the devil, and Jacob of Christ. For after the institution of Baptism Christ took away all the flock of Satan and Himself grew rich. Again, the great Moses, when he was a goodly child, and yet at the breast, falling under the general and cruel decree which the hard-hearted Pharaoh made against the men-children, was exposed on the banks of the river--not naked, but laid in an ark, for it was fitting that the Law should typically be enclosed in a coffer [2136] . And he was laid near the water; for the Law, and those daily sprinklings of the Hebrews which were a little later to be made plain in the perfect and marvellous Baptism, are near to grace. Again, according to the view of the inspired Paul [2137] , the people itself, by passing through the Red Sea, proclaimed the good tidings of salvation by water. The people passed over, and the Egyptian king with his host was engulfed, and by these actions this Sacrament was foretold. For even now, whensoever the people is in the water of regeneration, fleeing from Egypt, from the burden of sin, it is set free and saved; but the devil with his own servants (I mean, of course, the spirits of evil), is choked with grief, and perishes, deeming the salvation of men to be his own misfortune.

Even these instances might be enough to confirm our present position; but the lover of good thoughts must yet not neglect what follows. The people of the Hebrews, as we learn, after many sufferings, and after accomplishing their weary course in the desert, did not enter the land of promise until it had first been brought, with Joshua for its guide and the pilot of its life, to the passage of the Jordan [2138] . But it is clear that Joshua also, who set up the twelve stones in the stream [2139] , was anticipating the coming of the twelve disciples, the ministers of Baptism. Again, that marvellous sacrifice of the old Tishbite [2140] , that passes all human understanding, what else does it do but prefigure in action the Faith in the Father, the Son, and the Holy Ghost, and redemption? For when all the people of the Hebrews had trodden underfoot the religion of their fathers, and fallen into the error of polytheism, and their king Ahab was deluded by idolatry, with Jezebel, of ill-omened name, as the wicked partner of his life, and the vile prompter of his impiety, the prophet, filled with the grace of the Spirit, coming to a meeting with Ahab, withstood the priests of Baal in a marvellous and wondrous contest in the sight of the king and all the people; and by proposing to them the task of sacrificing the bullock without fire, he displayed them in a ridiculous and wretched plight, vainly praying and crying aloud to gods that were not. At last, himself invoking his own and the true God, he accomplished the test proposed with further exaggerations and additions. For he did not simply by prayer bring down the fire from heaven upon the wood when it was dry, but exhorted and enjoined the attendants to bring abundance of water. And when he had thrice poured out the barrels upon the cleft wood, he kindled at his prayer the fire from out of the water, that by the contrariety of the elements, so concurring in friendly cooperation, he might show with superabundant force the power of his own God. Now herein, by that wondrous sacrifice, Elijah clearly proclaimed to us the sacramental rite of Baptism that should afterwards be instituted. For the fire was kindled by water thrice poured upon it, so that it is clearly shown that where the mystic water is, there is the kindling, warm, and fiery Spirit, that burns up the ungodly, and illuminates the faithful. Yes, and yet again his disciple Elisha, when Naaman the Syrian, who was diseased with leprosy, had come to him as a suppliant, cleanses the sick man by washing him in Jordan [2141] , clearly indicating what should come, both by the use of water generally, and by the dipping in the river in particular. For Jordan alone of rivers, receiving in itself the first-fruits of sanctification and benediction, conveyed in its channel to the whole world, as it were from some fount in the type afforded by itself, the grace of Baptism. These then are indications in deed and act of regeneration by Baptism. Let us for the rest consider the prophecies of it in words and language. Isaiah cried saying, "Wash you, make you clean, put away evil from your souls [2142] ;" and David, "Draw nigh to Him and be enlightened, and your faces shall not be ashamed [2143] ." And Ezekiel, writing more clearly and plainly than them both, says, "And I will sprinkle clean water upon you, and ye shall be cleansed: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I give you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and my Spirit will I put within you [2144] ." Most manifestly also does Zechariah prophesy of Joshua [2145] , who was clothed with the filthy garment (to wit, the flesh of a servant, even ours), and stripping him of his ill-favoured raiment adorns him with the clean and fair apparel; teaching us by the figurative illustration that verily in the Baptism of Jesus [2146] all we, putting off our sins like some poor and patched garment, are clothed in the holy and most fair garment of regeneration. And where shall we place that oracle of Isaiah, which cries to the wilderness, "Be glad, O thirsty wilderness: let the desert rejoice and blossom as a lily: and the desolate places of Jordan shall blossom and shall rejoice [2147] "? For it is clear that it is not to places without soul or sense that he proclaims the good tidings of joy: but he speaks, by the figure of the desert, of the soul that is parched and unadorned, even as David also, when he says, "My soul is unto Thee as a thirsty land [2148] ," and, "My soul is athirst for the mighty, for the living God [2149] ." So again the Lord says in the Gospels, "If any man thirst, let him come unto Me and drink [2150] ;" and to the woman of Samaria, "Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst [2151] ." And "the excellency of Carmel" [2152] is given to the soul that bears the likeness to the desert, that is, the grace bestowed through the Spirit. For since Elijah dwelt in Carmel, and the mountain became famous and renowned by the virtue of him who dwelt there, and since moreover John the Baptist, illustrious in the spirit of Elijah, sanctified the Jordan, therefore the prophet foretold that "the excellency of Carmel" should be given to the river. And "the glory of Lebanon [2153] ," from the similitude of its lofty trees, he transfers to the river. For as great Lebanon presents a sufficient cause of wonder in the very trees which it brings forth and nourishes, so is the Jordan glorified by regenerating men and planting them in the Paradise of God: and of them, as the words of the Psalmist say, ever blooming and bearing the foliage of virtues, "the leaf shall not wither [2154] ," and God shall be glad, receiving their fruit in due season, rejoicing, like a good planter, in his own works. And the inspired David, foretelling also the voice which the Father uttered from heaven upon the Son at His Baptism, that He might lead the hearers, who till then had looked upon that low estate of His Humanity which was perceptible by their senses, to the dignity of nature that belongs to the Godhead, wrote in his book that passage, "The voice of the Lord is upon the waters, the voice of the Lord in majesty [2155] ." But here we must make an end of the testimonies from the Divine Scriptures: for the discourse would extend to an infinite length if one should seek to select every passage in detail, and set them forth in a single book.

But do ye all, as many as are made glad, by the gift of regeneration, and make your boast of that saving renewal, show me, after the sacramental grace, the change in your ways that should follow it, and make known by the purity of your conversation the difference effected by your transformation for the better. For of those things which are before our eyes nothing is altered: the characteristics of the body remain unchanged, and the mould of the visible nature is nowise different. But there is certainly need of some manifest proof, by which we may recognize the new-born man, discerning by clear tokens the new from the old. And these I think are to be found in the intentional motions of the soul, whereby it separates itself from its old customary life, and enters on a newer way of conversation, and will clearly teach those acquainted with it that it has become something different from its former self, bearing in it no token by which the old self was recognized. This, if you be persuaded by me, and keep my words as a law, is the mode of the transformation. The man that was before Baptism was wanton, covetous, grasping at the goods of others, a reviler, a liar, a slanderer, and all that is kindred with these things, and consequent from them. Let him now become orderly, sober, content with his own possessions, and imparting from them to those in poverty, truthful, courteous, affable--in a word, following every laudable course of conduct. For as darkness is dispelled by light, and black disappears as whiteness is spread over it, so the old man also disappears when adorned with the works of righteousness. Thou seest how Zacchæus also by the change of his life slew the publican, making fourfold restitution to those whom he had unjustly damaged, and the rest he divided with the poor--the treasure which he had before got by ill means from the poor whom he oppressed. The Evangelist Matthew, another publican, of the same business with Zacchæus, at once after his call changed his life as if it had been a mask. Paul was a persecutor, but after the grace bestowed on him an Apostle, bearing the weight of his fetters for Christ's sake, as an act of amends and repentance for those unjust bonds which he once received from the Law, and bore for use against the Gospel. Such ought you to be in your regeneration: so ought you to blot out your habits that tend to sin; so ought the sons of God to have their conversation: for after the grace bestowed we are called His children. And therefore we ought narrowly to scrutinize our Father's characteristics, that by fashioning and framing ourselves to the likeness of our Father, we may appear true children of Him Who calls us to the adoption according to grace. For the bastard and the supposititious son, who belies his father's nobility in his deeds, is a sad reproach. Therefore also, methinks, it is that the Lord Himself, laying down for us in the Gospels the rules of our life, uses these words to His disciples, "Do good to them that hate you, pray for them that despitefully use you and persecute you; that ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust [2156] ." For then He says they are sons when in their own modes of thought they are fashioned in loving kindness towards their kindred, after the likeness of the Father's goodness.

Therefore, also, it is that after the dignity of adoption the devil plots more vehemently against us, pining away with envious glance, when he beholds the beauty of the new-born man, earnestly tending towards that heavenly city, from which he fell: and he raises up against us fiery temptations, seeking earnestly to despoil us of that second adornment, as he did of our former array. But when we are aware of his attacks, we ought to repeat to ourselves the apostolic words, "As many of us as were baptized into Christ were baptized into His death [2157] ." Now if we have been conformed to His death, sin henceforth in us is surely a corpse, pierced through by the javelin of Baptism, as that fornicator was thrust through by the zealous Phinehas [2158] . Flee therefore from us, ill-omened one! for it is a corpse thou seekest to despoil, one long ago joined to thee, one who long since lost his senses for pleasures. A corpse is not enamoured of bodies, a corpse is not captivated by wealth, a corpse slanders not, a corpse lies not, snatches not at what is not its own, reviles not those who encounter it. My way of living is regulated for another life: I have learnt to despise the things that are in the world, to pass by the things of earth, to hasten to the things of heaven, even as Paul expressly testifies, that the world is crucified to him, and he to the world [2159] . These are the words of a soul truly regenerated: these are the utterances of the newly-baptized man, who remembers his own profession, which he made to God when the sacrament was administered to him, promising that he would despise for the sake of love towards Him all torment and all pleasure alike.

And now we have spoken sufficiently for the holy subject of the day, which the circling year brings to us at appointed periods. We shall do well in what remains to end our discourse by turning it to the loving Giver of so great a boon, offering to Him a few words as the requital of great things. For Thou verily, O Lord, art the pure and eternal fount of goodness, Who didst justly turn away from us, and in loving kindness didst have mercy upon us. Thou didst hate, and wert reconciled; Thou didst curse, and didst bless; Thou didst banish us from Paradise, and didst recall us; Thou didst strip off the fig-tree leaves, an unseemly covering, and put upon us a costly garment; Thou didst open the prison, and didst release the condemned; Thou didst sprinkle us with clean water, and cleanse us from our filthiness. No longer shall Adam be confounded when called by Thee, nor hide himself, convicted by his conscience, cowering in the thicket of Paradise. Nor shall the flaming sword encircle Paradise around, and make the entrance inaccessible to those that draw near; but all is turned to joy for us that were the heirs of sin: Paradise, yea, heaven itself may be trodden by man: and the creation, in the world and above the world, that once was at variance with itself, is knit together in friendship: and we men are made to join in the angels' song, offering the worship of their praise to God. For all these things then let us sing to God that hymn of joy, which lips touched by the Spirit long ago sang loudly: "Let my soul be joyful in the Lord: for He hath clothed me with a garment of salvation, and hath put upon me a robe of gladness: as on a bridegroom He hath set a mitre upon me, and as a bride hath He adorned me with fair array [2160] ." And verily the Adorner of the bride is Christ, Who is, and was, and shall be, blessed now and for evermore. Amen. __________________________________________________________________

[2114] That is, for the Festival of the Epiphany or Theophany, when the Eastern Church commemorates especially the Baptism of our Lord.

[2115] Is. lx. 8 (LXX.).

[2116] Is. xlix. 20.

[2117] The language of this passage, if strictly taken, seems to imply a denial of original sin; but it is perhaps not intended to be so understood.

[2118] S. John iii. 3

[2119] S. John iii. 8

[2120] Or "up to a certain point of time."

[2121] That is, "these functions he fulfils."

[2122] i.e.from the Old Testament Scriptures.

[2123] The reference appears to be not to the Cross as the instrument of that Death which was of saving efficacy, but to miraculous cures, real or reputed, effected by means of the actual wood of the Cross. The argument seems to require that we should understand the Cross itself, and not only the sacrifice offered upon it, to be the means of producing wondrous effects: and the grammatical construction favours this view. S. Cyril of Jerusalem mentions the extensive distribution of fragments of the Cross (Cat. x. 19), but this is probably one of the earliest references to miracles worked by their means.

[2124] i.e.regeneration perceived by the mind (noeten) as distinct from any regeneration of which the senses could take cognizance.

[2125] Ps. civ. 24. The Psalm is the prefatory Psalm at Vespers in the present service of the Eastern Church. S. Gregory seems to indicate some such daily use in his own time.

[2126] S. Matt. xxviii. 19.

[2127] The meaning of this clause may be, either that Gregory does not propose to follow this point out, as the subject of his discourse is Baptism, not the doctrine of the Trinity; or, that the example he has given is not to be so pressed as to imply tritheism, being merely an illustration of moral obligation, not a parallel from which anything is to be inferred as to the exact relation between the Three Persons.

[2128] Cf. Gal. iv. 22, &c. See Gen. xxi

[2129] See Gen. xxiv

[2130] See Gen. xxvi. 15, sqq.

[2131] See Gen. xxix

[2132] Is. xxviii. 16 (not exactly from LXX.).

[2133] Cf. Dan. ii. 45

[2134] noetos.

[2135] Cf. Gen. xxx. 37, sqq.

[2136] Cf. Ex. ii

[2137] Cf. 1 Cor. x. 1, 2; and see Ex. xiv

[2138] See Josh. iii

[2139] See Josh. iv

[2140] See 1 Kings xviii.

[2141] See 2 Kings v

[2142] Is. i. 16 (LXX.).

[2143] Ps. xxxiv. 5 (LXX.).

[2144] Ez. xxxvi. 25-27 (not exactly as LXX.).

[2145] Cf. Zech. iii. 3. It is to be remembered, of course, that the form of the name in the Septuagint is not Joshua but Jesus.

[2146] If "the Baptism of Jesus" here means (as seems most likely) the Baptism of our Lord by S. John, not the Baptism instituted by our Lord, then we are apparently intended to understand that our Lord, summing up humanity in Himself, represented by His Baptism that of all who should thereafter be baptized.

[2147] Is. xxxv. 1, 2 (LXX.).

[2148] Ps. cxliii. 6 (LXX.).

[2149] Ps. xlii. 2 (not as LXX.).

[2150] S. John vii. 37

[2151] S. John iv. 13, 14.

[2152] Is. xxxv. 2.

[2153] Is. xxxv. 2.

[2154] Ps. i. 4.

[2155] Ps. xxix. 3, 4 (LXX.).

[2156] S. Matt. v. 44

[2157] Rom. vi. 3.

[2158] Num. xxv. 7, 8.

[2159] Cf. Gal. vi. 14

[2160] Is. lxi. 10 (not exactly from LXX.). __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

VI.--Letters. __________________________________________________________________

Letters [2161] .

------------------------

Letter I.--To Eusebius [2162] .

When the length of the day begins to expand in winter-time, as the sun mounts to the upper part of his course, we keep the feast of the appearing of the true Light divine, that through the veil of flesh has cast its bright beams upon the life of men: but now when that luminary has traversed half the heaven in his course, so that night and day are of equal length, the upward return of human nature from death to life is the theme of this great and universal festival, which all the life of those who have embraced the mystery of the Resurrection unites in celebrating. What is the meaning of the subject thus suggested for my letter to you? Why, since it is the custom in these general holidays for us to take every way to show the affection harboured in our hearts, and some, as you know, give proof of their good will by presents of their own, we thought it only right not to leave you without the homage of our gifts, but to lay before your lofty and high-minded soul the scanty offerings of our poverty. Now our offering which is tendered for your acceptance in this letter is the letter itself, in which there is not a single word wreathed with the flowers of rhetoric or adorned with the graces of composition, to make it to be deemed a gift at all in literary circles, but the mystical gold, which is wrapped up in the faith of Christians, as in a packet [2163] , must be my present to you, after being unwrapped, as far as possible, by these lines, and showing its hidden brilliancy. Accordingly we must return to our prelude. Why is it that then only, when the night has attained its utmost length, so that no further addition is possible, that He appears in flesh to us, Who holds the Universe in His grasp, and controls the same Universe by His own power, Who cannot be contained even by all intelligible things, but includes the whole, even at the time that He enters the narrow dwelling of a fleshly tabernacle, while His mighty power thus keeps pace with His beneficent purpose, and shows itself even as a shadow wherever the will inclines, so that neither in the creation of the world was the power found weaker than the will, nor when He was eager to stoop down to the lowliness of our mortal nature did He lack power to that very end, but actually did come to be in that condition, yet without leaving the universe unpiloted [2164] ? Since, then, there is some account to be given of both those seasons, how it is that it is winter-time when He appears in the flesh, but it is when the days are as long as the nights that He restores to life man, who because of his sins returned to the earth from whence he came,--by explaining the reason of this, as well as I can in few words, I will make my letter my present to you. Has your own sagacity, as of course it has, already divined the mystery hinted at by these coincidences; that the advance of night is stopped by the accessions to the light, and the period of darkness begins to be shortened, as the length of the day is increased by the successive additions? For thus much perhaps would be plain enough even to the uninitiated, that sin is near akin to darkness; and in fact evil is so termed by the Scripture. Accordingly the season in which our mystery of godliness begins is a kind of exposition of the Divine dispensation on behalf of our souls. For meet and right it was that, when vice was shed abroad [2165] without bounds, [upon this night of evil the Sun of righteousness should rise, and that in us who have before walked in darkness [2166] ] the day which we receive from Him Who placed that light in our hearts should increase more and more; so that the life which is in the light should be extended to the greatest length possible, being constantly augmented by additions of good; and that the life in vice should by gradual subtraction be reduced to the smallest possible compass; for the increase of things good comes to the same thing as the diminution of things evil. But the feast of the Resurrection; occurring when the days are of equal length, of itself gives us this interpretation of the coincidence, namely, that we shall no longer fight with evils only upon equal terms, vice grappling with virtue in indecisive strife, but that the life of light will prevail, the gloom of idolatry melting as the day waxes stronger. For this reason also, after the moon has run her course for fourteen days, Easter exhibits her exactly opposite to the rays of the sun, full with all the wealth of his brightness, and not permitting any interval of darkness to take place in its turn [2167] : for, after taking the place of the sun at its setting, she does not herself set before she mingles her own beams with the genuine rays of the sun, so that one light remains continuously, throughout the whole space of the earth's course by day and night, without any break whatsoever being caused by the interposition of darkness. This discussion, dear one, we contribute by way of a gift from our poor and needy hand; and may your whole life be a continual festival and a high day, never dimmed by a single stain of nightly gloom. __________________________________________________________________

[2161] The first fourteen of these Letters have been once edited; i.e. by Zacagni (Rome, 1698), from the Vatican ms. See Prolegomena, p. 30. They are found also in the Medicean ms., of which Bandinus gives an accurate account, and which is much superior, on the authority of Caraccioli, who saw both, to the Vatican. Zacagni did not see the Medicean: but many of his felicitous emendations of the Vatican lacunæ correspond with it. They are here translated by the late Reverend Harman Chaloner Ogle, Fellow of Magdalen College, Oxford (Ireland Scholar), who died suddenly (1887), to the grief of very many, and the irreparable loss to scholarship, on the eve of his departure to aid the Mission of the Archbishop of Canterbury to the Armenian Church. The notes added by him are signed with his initials.

[2162] Sent as an Easter present to Eusebius, bishop of Chalcis, in Coele-Syria, a staunch Catholic, who attended the Council of Constantinople. For this custom amongst the Eastern Christians of exchanging presents at the great festivals, cf. On the Making of Man (p. 387), which Gregory sent to his brother Peter: Gregory Naz. Letter 54 to Helladius, and Letter 87 to Theodore of Tyana.

[2163] apodesmo.

[2164] Evidently an allusion to the myth in Plato.

[2165] The chusis tes kakias is a frequent expression in Origen.

[2166] A corrupt passage. Probably some lines have been lost. A double opposition seems intended; (1) between the night of evil and our Saviour's coming like the Sun to disperse it; and (2) between walking in darkness and walking in light on the part of the individual (H. C. O.).

[2167] en to merei, or "on her part" or "at that particular season." To support this last, Col. ii. 16, en merei heortes, may be compared, as Origen interprets it, "in a particular feast," c. Cels. viii. 23: "Paul alludes to this, when he names the feast selected in preference to others only part of a feast,' hinting that the life everlasting with the Word of God is not in the part of a feast, but in a complete and continuous one.' Modern commentators on that passage, it is true, interpret en merei "with regard to," "on the score of." But has Origen's meaning been sufficiently considered? __________________________________________________________________

Letter II.--To the City of Sebasteia [2168] .

Some of the brethren whose heart is as our heart told us of the slanders that were being propagated to our detriment by those who hate peace, and privily backbite their neighbour; and have no fear of the great and terrible judgment-seat of Him Who has declared that account will be required even of idle words in that trial of our life which we must all look for: they say that the charges which are being circulated against us are such as these; that we entertain opinions opposed to those who at Nicæa set forth the right and sound faith, and that without due discrimination and inquiry we received into the communion of the Catholic Church those who formerly assembled at Ancyra under the name of Marcellus. Therefore, that falsehood may not overpower the truth, in another letter we made a sufficient defence against the charges levelled at us, and before the Lord we protested that we had neither departed from the faith of the Holy Fathers, nor had we done anything without due discrimination and inquiry in the case of those who came over from the communion of Marcellus to that of the Church: but all that we did we did only after the orthodox in the East, and our brethren in the ministry had entrusted to us the consideration of the case of these persons, and had approved our action. But inasmuch as, since we composed that written defence of our conduct, again some of the brethren who are of one mind with us begged us to make separately [2169] with our own lips a profession of our faith, which we entertain with full conviction [2170] , following as we do the utterances of inspiration and the tradition of the Fathers, we deemed it necessary to discourse briefly of these heads as well. We confess that the doctrine of the Lord, which He taught His disciples, when He delivered to them the mystery of godliness, is the foundation and root of right and sound faith, nor do we believe that there is aught else loftier or safer than that tradition. Now the doctrine of the Lord is this: "Go," He said, "teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Since, then, in the case of those who are regenerate from death to eternal life, it is through the Holy Trinity that the life-giving power is bestowed on those who with faith are deemed worthy of the grace, and in like manner the grace is imperfect, if any one, whichever it be, of the names of the Holy Trinity be omitted in the saving baptism--for the sacrament of regeneration is not completed in the Son and the Father alone without the Spirit: nor is the perfect boon of life imparted to Baptism in the Father and the Spirit, if the name of the Son be suppressed: nor is the grace of that Resurrection accomplished in the Father and the Son, if the Spirit be left out [2171] :--for this reason we rest all our hope, and the persuasion of the salvation of our souls, upon the three Persons, recognized [2172] by these names; and we believe in the Father of our Lord Jesus Christ, Who is the Fountain of life, and in the Only-begotten Son of the Father, Who is the Author of life, as saith the Apostle, and in the Holy Spirit of God, concerning Whom the Lord hath spoken, "It is the Spirit that quickeneth". And since on us who have been redeemed from death the grace of immortality is bestowed, as we have said, through faith in the Father, and the Son, and the Holy Spirit, guided by these we believe that nothing servile, nothing created, nothing unworthy of the majesty of the Father is to be associated in thought with the Holy Trinity; since, I say, our life is one which comes to us by faith in the Holy Trinity, taking its rise from the God of all, flowing through the Son, and working in us by the Holy Spirit. Having, then, this full assurance, we are baptized as we were commanded, and we believe as we are baptized, and we hold as we believe; so that with one accord our baptism, our faith, and our ascription of praise are to [2173] the Father, and to the Son, and to the Holy Ghost. But if any one makes mention of two or three Gods, or of three God-heads, let him be accursed. And if any, following the perversion of Arius, says that the Son or the Holy Spirit were produced from things that are not, let him be accursed. But as many as walk by the rule of truth and acknowledge the three Persons, devoutly recognized in Their several properties, and believe that there is one Godhead, one goodness, one rule, one authority and power, and neither make void the supremacy of the Sole-sovereignty [2174] , nor fall away into polytheism, nor confound the Persons, nor make up the Holy Trinity of heterogeneous and unlike elements, but in simplicity receive the doctrine of the faith, grounding all their hope of salvation upon the Father, the Son, and the Holy Spirit,--these according to our judgment are of the same mind as we, and with them we also trust to have part in the Lord. __________________________________________________________________

[2168] Marcellus of Ancyra had been deposed in the Council of Constantinople in 336, for teaching the doctrine of Paul of Samosata. Basil and Athanasius successively separated from their communion all who were united to Marcellus; and these, knowing that Valens the Emperor had exiled several bishops of Egypt to Diocæsarea, went to find them (375) and were admitted to their communion. Armed with letters from them, they demanded to be received into that of the other bishops of the East, and at length Basil and others, having examined the matter closely, admitted them. Gregory followed Basil's example, being assured of their Catholicity: and to justify himself wrote this letter to the Catholics of Sebasteia.

[2169] idios, i.e. as a distinct matter from the previous apologia; or perhaps "privately."

[2170] peplerophoremetha; a deponent, the same use as in Rom. iv. 21, of Abraham, plerophoretheis hoti ho epengeltai k.t.l.: cf. plerophoria pisteos, Heb. x. 22: plerophoria tes elpidos, Heb. vi. 11. The other N.T. use of this word, as an active and passive, is found 2 Tim. iv. 5, "fulfil thy ministry;" 2 Tim. iv. 17; S. Luke i. 1, peplerophoremenon, "most surely believed" (A.V.): in all which the R.V. follows the Vulgate interpretation. In the Latin translation of this passage in Gregory, "(professionem) quâ sacris nos Scripturis ac Patrum traditioni penitus inhærere persuasum omnibus foret," the meaning put upon plerophoreisthai by A.V. in the last text is adopted, "we are fully believed to follow," with a very harsh construction.

[2171] There is some repetition and omission here. Gregory ought to have said in one of the clauses, "Nor is Baptism in the name of the Son and Holy Ghost sufficient, without the name of the Father" (H. C. O.).

[2172] gnorizomenen looks as if it ought to be gnorizomenais, and the Latin translator renders accordingly (H. C. O.).

[2173] The same preposition eis is used after baptisma, pistis, and doxa.

[2174] monarchia, i.e. the One First Cause or Principle. See p. 84, note 7. __________________________________________________________________

Letter III.--To Ablabius [2175] .

The Lord, as was meet and right, brought us safe through, accompanied as we had been by your prayers, and I will tell you a manifest token of His loving kindness. For when the sun was just over the spot which we left behind Earsus [2176] , suddenly the clouds gathered thick, and there was a change from clear sky to deep gloom. Then a chilly breeze blowing through the clouds, bringing a drizzling with it, and striking upon us with a very damp feeling, threatened such rain as had never yet been known, and on the left there were continuous claps of thunder, and keen flashes of lightning alternated with the thunder, following one crash and preceding the next, and all the mountains before, behind, and on each side were shrouded in clouds. And already a heavy [2177] cloud hung over our heads, caught by a strong wind and big with rain, and yet we, like the Israelites of old in their miraculous passage of the Red Sea, though surrounded on all sides by rain, arrived unwetted at Vestena. And when we had already found shelter there, and our mules had got a rest, then the signal for the down-pour was given by God to the air. And when we had spent some three or four hours there, and had rested enough, again God stayed the down-fall, and our conveyance moved along more briskly than before, as the wheel easily slid through the mud just moist and on the surface. Now the road from that point to our little town is all along the river side, going down stream with the water, and there is a continuous string of villages along the banks, all close upon the road, and with very short distances between them. In consequence of this unbroken line of habitations all the road was full of people, some coming to meet us, and others escorting us, mingling tears in abundance with their joy. Now there was a little drizzle, not unpleasant, just enough to moisten the air; but a little way before we got home the cloud that overhung us was condensed into a more violent shower, so that our entrance was quite quiet, as no one was aware beforehand of our coming. But just as we got inside our portico, as the sound of our carriage wheels along the dry hard ground was heard, the people turned up in shoals, as though by some mechanical contrivance, I know not whence nor how, flocking round us so closely that it was not easy to get down from our conveyance, for there was not a foot of clear space. But after we had persuaded them with difficulty to allow us to get down, and to let our mules pass, we were crushed on every side by folks crowding round, insomuch that their excessive kindness all but made us faint. And when we were near the inside of the portico, we see a stream of fire flowing into the church; for the choir of virgins, carrying their wax torches in their hands, were just marching in file along the entrance of the church, kindling the whole into splendour with their blaze. And when I was within and had rejoiced and wept with my people--for I experienced both emotions from witnessing both in the multitude,--as soon as I had finished the prayers, I wrote off this letter to your Holiness as fast as possible, under the pressure of extreme thirst, so that I might when it was done attend to my bodily wants. __________________________________________________________________

[2175] This Letter must have been written, either (1) After the first journey of Gregory to Constantinople, i.e. after the Council, 381; or (2) On his return from exile at the death of Valens, 378. The words at the end, "rejoiced and wept with my people," are against the first view.

[2176] 'Earsou. The distance prevents us conjecturing "Tarsus" here, though, Gregory was probably coming from the sea (and the Holy Land). But "Garsaura" is marked on the maps as about 40 miles south of Nyssa with the "Morimene" mountains (Erjash Dagh) intervening. (Nyssa lay on a southern tributary of the Halys, N.W. of Nazianzum.) The Medicean ms. is said by Migue to read heauton here--"we left behind us." Nothing is known of Vestena below.

[2177] Adopting the conjecture of the Latin translator bareia for bracheia. His translation, however, though ingenious, would require something different in the Greek. It runs "jamque nubes, quæ nostro impendebat capiti, postquam acri vehementique vento abrepta alio delata fuit, hiemem peperit." As the text stands hupolephtheisa cannot bear this translation (H. C. O.) __________________________________________________________________

Letter IV.--To Cynegius [2178] .

We have a law that bids us "rejoice with them that rejoice, and weep with them that weep": but of these commandments it often seems that it is in our power to put only one into practice. For there is a great scarcity in the world of "them that rejoice," so that it is not easy to find with whom we may share our blessings, but there are plenty who are in the opposite case. I write thus much by way of preface, because of the sad tragedy which some spiteful power has been playing among people of long-standing nobility. A young man of good family, Synesius by name, not unconnected with myself, in the full flush of youth, who has scarcely begun to live yet, is in great dangers, from which God alone has power to rescue him, and next to God, you, who are entrusted with the decisions of all questions of life and death. An involuntary mishap has taken place. Indeed, what mishap is voluntary? And now those who have made up this suit against him, carrying with it the penalty of death, have turned his mishap into matter of accusation. However, I will try by private letters to soften their resentment and incline them to pity; but I beseech your kindliness to side with justice and with us, that your benevolence may prevail over the wretched plight of the youth, hunting up any and every device by which the young man may be placed out of the reach of danger, having conquered the spiteful power which assails him by the help of your alliance. I have said all that I want in brief; but to go into details, in order that my endeavour may be successful, would be to say what I have no business to say, nor you to hear from me. __________________________________________________________________

[2178] Cynegius was "prefect of the prætorium," from 384 to 390. Cod. Medic. has on the title, Ieri& 251; Egemoni: but this must be wrong. It was this Cynegius, not then Prefect of the East, whom Libanius was to lead however unwilling, to the study of eloquence (see end of Letter xi.). The four Prætorian Prefects remained, after Diocletian's institution of the four Princes, under whom they served, had been abolished by Constantine. The Prefect of the East stretched his jurisdiction "from the cataracts of the Nile to the banks of the Phasis, and from the mountains of Thrace to the frontiers of Persia." From all inferior jurisdictions an appeal in every matter of importance, either civil or criminal, might be brought before the tribunal of the Prefect; but his sentence was final: the emperors themselves refused to dispute it. Hence Gregory says, that, "next to God, Cynegius had the power to remove his young relative from danger." How intimate Gregory was, not only with the highest officers, but at the Court itself, is shown in his orations on Pulcheria and Flacilla. He must have been over sixty when this letter was written. __________________________________________________________________

Letter V.--A Testimonial.

That for which the king of the Macedonians is most admired by people of understanding,--for he is admired not so much for his famous victories [2179] over the Persians and Indians, and his penetrating as far the Ocean, as for his saying that he had his treasure in his friends;--in this respect I dare to compare myself with his marvellous exploits, and it will be right for me to utter such a sentiment too. Now because I am rich in friendships, perhaps I surpass in that kind of property even that great man who plumed himself upon that very thing. For who was such a friend to him as you are to me, perpetually endeavouring to surpass yourself in every kind of excellence? For assuredly no one would ever charge me with flattery, when I say this, if he were to look at my age and your life: for grey hairs are out of season for flattery, and old age is ill-suited for complaisance, and as for you, even if you are ever in season for flattery, yet praise would not fall under the suspicion of flattery, as your life shows forth your praise before words. But since, when men are rich in blessings, it is a special gift to know how to use what one has, and the best use of superfluities is to let one's friends share them with one, and since my beloved son Alexander is most of all a friend united to me in all sincerity, be persuaded to show him my treasure, and not only to show it to him, but also to put it at his disposal to enjoy abundantly, by extending to him your protection in those matters about which he has come to you, begging you to be his patron. He will tell you all with his own lips. For it is better so than that I should go into details in a letter. __________________________________________________________________

[2179] diegemasin. "He believed in fidelity, and was capable of the sublimest, most intimate friendships. He loved Hephæstion so fervently, that....he remained inconsolable for his loss."--F. Schlegel. Achilles was his hero: for he too knew the delight of a constant friendship. __________________________________________________________________

Letter VI.--To Stagirius.

They say that conjurors [2180] in theatres contrive some such marvel as this which I am going to describe. Having taken some historical narrative, or some old story as the ground-plot of their sleight of hand, they relate the story to the spectators in action. And it is in this way that they make their representations of the narrative [2181] . They put on their dresses and masks, and rig up something to resemble a town on the stage with hangings, and then so associate the bare scene with their life-like imitation of action that they are a marvel to the spectators--both the actors themselves of the incidents of the play, and the hangings, or rather their imaginary city. What do I mean, do you think, by this allegory? Since we must needs show to those who are coming together that which is not a city as though it were one, do you let yourself be persuaded to become for the nonce the founder of our city [2182] , by just putting in an appearance there; I will make the desert-place seem to be a city; now it is no great distance for you, and the favour which you will confer is very great; for we wish to show ourselves more splendid to our companions here, which we shall do if, in place of any other ornament, we are adorned with the splendour of your party. __________________________________________________________________

[2180] thaumatopoiountas...thaumatopoiias; something more than ordinary mime playing, or than the optical illusion of tableaux-vivants, but less than what we should call conjuring seems to be meant (H. C. O.).

[2181] ta katallela ton historoumenon

[2182] oikistes autoschedios __________________________________________________________________

Letter VII.--To a Friend.

What flower in spring is so bright, what voices of singing birds are so sweet, what breezes that soothe the calm sea are so light and mild, what glebe is so fragrant to the husbandman--whether it be teeming with green blades, or waving with fruitful ears as is the spring of the soul, lit up with your peaceful beams, from the radiance which shone in your letter, which raised our life from despondency to gladness? For thus, perhaps, it will not be unfitting to adapt the word of the prophet to our present blessings: "In the multitude of the sorrows which I had in my heart, the comforts of God," by your kindness, "have refreshed my soul," [2183] like sunbeams, cheering and warming our life nipped by frost. For both reached the highest pitch--the severity of my troubles, I mean, on the one side, and the sweetness of your favours on the other. And if you have so gladdened us, by only sending us the joyful tidings of your coming, that everything changed for us from extremest woe to a bright condition, what will your precious and benign coming, even the sight of it, do? what consolation will the sound of your sweet voice in our ears afford our soul? May this speedily come to pass, by the good help of God, Who giveth respite from pain to the fainting, and rest to the afflicted. But be assured, that when we look at our own case we grieve exceedingly at the present state of things, and men cease not to tear us in pieces [2184] : but when we turn our eyes to your excellence, we own that we have great cause for thankfulness to the dispensation of Divine Providence, that we are able to enjoy in your neighbourhood [2185] your sweetness and good-will towards us, and feast at will on such food to satiety, if indeed there is such a thing as satiety of blessings like these. __________________________________________________________________

[2183] Ps. xciv. 19.

[2184] diaphorountas. This letter is probably written during his exile, (375-8) and to Otreius, the bishop of Melitene. See Letter 14, note.

[2185] ek geitonon. __________________________________________________________________

Letter VIII [2186] .--To a Student of the Classics.

When I was looking for some suitable and proper exordium, I mean of course from Holy Scripture, to put at the head of my letter, according to my usual custom, I did not know which to choose, not from inability to find what was suitable, but because I deemed it superfluous to write such things to those who knew nothing about the matter. For your eager pursuit of profane literature proved incontestably to us that you did not care about sacred. Accordingly I will say nothing about Bible texts, but will select a prelude adapted to your literary tastes taken from the poets you love so well. By the great master of your education there is introduced one, showing all an old man's joy, when after long affliction he once more beheld his son, and his son's son as well. And the special theme of his exultation is the rivalry between the two, Ulysses and Telemachus, for the highest meed of valour, though it is true that the recollection of his own exploits against the Cephallenians adds to the point of his speech [2187] . For you and your admirable father, when you welcomed me, as they did Laertes, in your affection, contended in most honourable rivalry for the prize of virtue, by showing us all possible respect and kindness; he in numerous ways which I need not here mention, and you by pelting me with [2188] your letters from Cappadocia. What, then, of me the aged one? I count that day one to be blessed, in which I witness such a competition between father and son. May you, then, never cease from accomplishing the rightful prayer of an excellent and admirable father, and surpassing in your readiness to all good works the renown which from him you inherit. I shall be a judge acceptable to both of you, as I shall award you the first prize against your father, and the same to your father against you. And we will put up with rough Ithaca, rough not so much with stones as with the manners of the inhabitants, an island in which there are many suitors, who are suitors [2189] most of all for the possessions of her whom they woo, and insult their intended bride by this very fact, that they threaten her chastity with marriage, acting in a way worthy of a Melantho, one might say, or some other such person; for nowhere is there a Ulysses to bring them to their senses with his bow. You see how in an old man's fashion I go maundering off into matters with which you have no concern. But pray let indulgence be readily extended to me in consideration of my grey hairs; for garrulity is just as characteristic of old age as to be blear-eyed, or for the limbs to fail [2190] . But you by entertaining us with your brisk and lively language, like a bold young man as you are, will make our old age young again, supporting the feebleness of our length of days with this kind attention which so well becomes you. __________________________________________________________________

[2186] Perhaps to Eupatrius (Cod. Medic.).

[2187] The text here seems hopelessly corrupt. Or the meaning may be, "Our main text shall be his exultation at the generous rivalry between Ulysses and Telemachus, though his mention of his exploits against the Cephallenians shall also contribute to illustrate our discussion;" but this can hardly be got out of the Greek. The reference is to Odyssey, xxiv. 514. Gregory was evidently fond of Homer: the comparison of Diomede to a winter torrent (Iliad, v. 87) is used De Virginit. c. 4: and Menelaus' words about the young and old (Iliad, iii. 108), c. 23: and in Letter II. of the seven edited by Caraccioli (Letter XV.) describing the gardens of Vanota, Od. vii. 115, xiii. 589. For other quotations from the classics see Letters XI. and XII. of this Series (H. C. O.).

[2188] ballontes, with allusion to the darts hurled by Ulysses and Telemachus (H. C. O.).

[2189] Reading mnesteres, for the unmeaning krateres; "they are suitors not so much for the hand of Penelope as for her money" (H. C. O.). The Medicean has brosteres, "devourers." Just below the allusion is to Melantho's rudely threatening Ulysses, and getting hanged for it.

[2190] hupo tes tou geros aponoias, an irrelevant phrase, and, as not necessary to the sense, here omitted in translation (H. C. O.). __________________________________________________________________

Letter IX.--An Invitation.

It is not the natural wont of spring to shine forth in its radiant beauty all at once, but there come as preludes of spring the sunbeam gently warming earth's frozen surface, and the bud half hidden beneath the clod, and breezes blowing over the earth, so that the fertilizing and generative power of the air penetrates deeply into it. One may see the fresh and tender grass, and the return of birds which winter had banished, and many such tokens, which are rather signs of spring, not spring itself. Not but that these are sweet, because they are indications of what is sweetest. What is the meaning of all that I have been saying? Why, since the expression of your kindness which reached us in your letters, as a forerunner of the treasures contained in you, with a goodly prelude brings the glad tidings of the blessing which we expect at your hands, we both welcome the boon which those letters convey, like some first-appearing flower of spring, and pray that we may soon enjoy in you the full beauty of the season. For, be well assured, we have been deeply, deeply distressed by the passions and spite of the people here, and their ways; and just as ice forms in cottages after the rains that come in--for I will draw my comparison from the weather of our part of the world [2191] ,--and so moisture, when it gets in, if it spreads over the surface that is already frozen, becomes congealed about the ice, and an addition is made to the mass already existing, even so one may notice much the same kind of thing in the character of most of the people in this neighbourhood, how they are always plotting and inventing something spiteful, and a fresh mischief is congealed on the top of that which has been wrought before, and another one on the top of that, and then again another, and this goes on without intermission, and there is no limit to their hatred and to the increase of evils; so that we have great need of many prayers that the grace of the Spirit may speedily breathe upon them, and thaw the bitterness of their hatred, and melt the frost that is hardening upon them from their malice. For this cause the spring, sweet as it is by nature, becomes yet more to be desired than ever to those who after such storms look for you. Let not the boon, then, linger. Especially as our great holiday [2192] is approaching, it would be more reasonable that the land which bare you should exult in her own treasures than that Pontus should in ours. Come then, dear one, bringing us a multitude of blessings, even yourself; for this will fill up the measure of our beatitude. __________________________________________________________________

[2191] For the climate, cf. Sozomen, H. E. vi. 34: "I suppose that Galatia, Cappadocia, and the neighbouring provinces contained many other ecclesiastical philosophers at that time (i.e. reign of Valens). These monks, for the most part, dwelt in communities in cities and villages, for they did not habituate themselves to the tradition of their predecessors. The severity of the winter, which is always a natural feature of that country, would probably make hermit life impracticable."

[2192] For such invitations, cf. Greg. Naz. Epist. 99, 100, 102. __________________________________________________________________

Letter X [2193] .--To Libanius.

I once heard a medical man tell of a wonderful freak of nature. And this was his story. A man was ill of an unmanageable complaint, and began to find fault with the medical faculty, as being able to do far less than it professed; for everything that was devised for his cure was ineffectual. Afterwards when some good news beyond his hopes was brought him, the occurrence did the work of the healing art, by putting an end to his disease. Whether it were that the soul by the overflowing sense of release from anxiety, and by a sudden rebound, disposed the body to be in the same condition as itself, or in some other way, I cannot say: for I have no leisure to enter upon such disquisitions, and the person who told me did not specify the cause. But I have just called to mind the story very seasonably, as I think: for when I was not as well as I could wish--now I need not tell you exactly the causes of all the worries which befel me from the time I was with you to the present,--after some one told me all at once of the letter which had arrived from your unparalleled Erudition, as soon as I got the epistle and ran over what you had written, forthwith, first my soul was affected in the same way as though I had been proclaimed before all the world as the hero of most glorious achievements--so highly did I value the testimony which you favoured me with in your letter,--and then also my bodily health immediately began to improve: and I afford an example of the same marvel as the story which I told you just now, in that I was ill when I read one half of the letter, and well when I read the other half of the same. Thus much for those matters. But now, since Cynegius was the occasion of that favour, you are able, in the overflowing abundance of your ability to do good, not only to benefit us, but also our benefactors; and he is a benefactor of ours, as has been said before, by having been the cause and occasion of our having a letter from you; and for this reason he well deserves both our good offices. But if you ask who are our teachers,--if indeed we are thought to have learned anything,--you will find that they are Paul and John, and the rest of the Apostles and Prophets; if I do not seem to speak too boldly in claiming any knowledge of that art in which you so excel, that competent judges declare [2194] that the rules of oratory stream down from you, as from an overflowing spring, upon all who have any pretensions to excellence in that department. This I have heard the admirable Basil say to everybody, Basil, who was your disciple, but my father and teacher. But be assured, first, that I found no rich nourishment in the precepts of my teachers [2195] , inasmuch as I enjoyed my brother's society only for a short time, and got only just enough polish from his diviner tongue to be able to discern the ignorance of those who are uninitiated in oratory; next, however, that whenever I had leisure, I devoted my time and energies to this study, and so became enamoured of your beauty, though I never yet obtained the object of my passion. If, then, on the one side we never had a teacher, which I deem to have been our case, and if on the other it is improper to suppose that the opinion which you entertain of us is other than the true one--nay, you are correct in your statement, and we are not quite contemptible in your judgment,--give me leave to presume to attribute to you the cause of such proficiency as we may have attained. For if Basil was the author of our oratory, and if his wealth came from your treasures, then what we possess is yours, even though we received it through others. But if our attainments are scanty, so is the water in a jar; still it comes from the Nile. __________________________________________________________________

[2193] This and the following letter appear to have been written when Gregory still publicly professed belles lettres. They are addressed to one of the masters whom Basil had had at Athens. For these see Socrates, H. E. iv. 26: it was probably Libanius; rather than Prohæresius, who did not live in Asia Minor, or Himærius who (according to Eunapius, Philosoph. Vit. p. 126) had become a Christian before the reign of Julian, and it is clear that this Letter is written to a pagan. The Cod. Medic. has Libanius' name as a title to both Letters. No Letter to Gregory certainly is to be found amongst Libanius' unpublished Letters in the Vatican Library, as Zacagni himself testifies: but no conclusion can be drawn from this.

[2194] This passage as it stands is unmanageable. The Latin translator appears to give the sense required, but it is hard to see how it can be got out of the words (H. C. O.).

[2195] isthi me meden echonta liparon (ms. lupron) en tois ton didaskalon diegemasin: but tou didaskalou perhaps should be read instead of ton didaskalon (H. C. O.). __________________________________________________________________

Letter XI.--To Libanius.

It was a custom with the Romans [2196] to celebrate a feast in winter-time, after the custom of their fathers, when the length of the days begins to draw out, as the sun climbs to the upper regions of the sky. Now the beginning of the month is esteemed holy, and by this day auguring the character of the whole year, they devote themselves to forecasting lucky accidents, gladness, and wealth [2197] . What is my object in beginning my letter in this way? Why, I do so because I too kept this feast, having got my present of gold as well as any of them; for then there came into my hands as well as theirs gold, not like that vulgar gold, which potentates treasure and which those that have it give,--that heavy, vile, and soulless possession,--but that which is loftier than all wealth, as Pindar says [2198] , in the eyes of those that have sense, being the fairest presentation, I mean your letter, and the vast wealth which it contained. For thus it happened; that on that day, as I was going to the metropolis of the Cappadocians, I met an acquaintance, who handed me this present, your letter, as a new year's gift. And I, being overjoyed at the occurrence, threw open my treasure to all who were present; and all shared in it, each getting the whole of it, without any rivalry, and I was none the worse off. For the letter by passing through the hands of all, like a ticket for a feast, is the private wealth of each, some by steady continuous reading engraving the words upon their memory, and others taking an impression [2199] of them upon tablets; and it was again in my hands, giving me more pleasure than the hard [2200] metal does to the eyes of the rich. Since, then, even to husbandmen--to use a homely comparison--approbation of the labours which they have already accomplished is a strong stimulus to those which follow, bear with us if we treat what you have yourself given as so much seed, and if we write that we may provoke you to write back. But I beg of you a public and general boon for our life; that you will no longer entertain the purpose which you expressed to us in a dark hint at the end of your letter. For I do not think that it is at all a fair decision to come to, that,--because there are some who disgrace themselves by deserting from the Greek language to the barbarian, becoming mercenary soldiers and choosing a soldier's rations instead of the renown of eloquence,--you should therefore condemn oratory altogether, and sentence human life to be as voiceless as that of beasts. For who is he who will open his lips, if you carry into effect this severe sentence against oratory? But perhaps it will be well to remind you of a passage in our Scriptures. For our Word bids those that can to do good, not looking at the tempers of those who receive the benefit, so as to be eager to benefit only those who are sensible of kindness, while we close our beneficence to the unthankful, but rather to imitate the Disposer of all, Who distributes the good things of His creation alike to all, to the good and to the evil. Having regard to this, admirable Sir, show yourself in your way of life such an one as the time past has displayed you. For those who do not see the sun do not thereby hinder the sun's existence. Even so neither is it right that the beams of your eloquence should be dimmed, because of those who are purblind as to the perceptions of the soul. But as for Cynegius, I pray that he may be as far as possible from the common malady, which now has seized upon young men; and that he will devote himself of his own accord to the study of rhetoric. But if he is otherwise disposed, it is only right, even if he be unwilling, he should be forced to it; so as to avoid the unhappy and discreditable plight in which they now are, who have previously abandoned the pursuit of oratory. __________________________________________________________________

[2196] The custom of New Year's gifts (strenarum commercium) had been discontinued by Tiberius, because of the trouble it involved to himself, and abolished by Claudius: but in these times it had been revived. We find mention of it in the reigns of Theodosius, and of Arcadius; Auson. Ep. xviii. 4; Symmach. Ep. x. 28.

[2197] Or, not improbably, "they contrive lucky meetings, festivities, and contributions."

[2198] Pindar, Ol. i. 1: ho de chrusos, aithomenon pur hate diaprepei nuktos, megalanoros exocha ploutou.

[2199] enapomorxamenon

[2200] apokroton __________________________________________________________________

Letter XII [2201] .--On his work against Eunomius.

We Cappadocians are poor in well-nigh all things that make the possessors of them happy, but above all we are badly off for people who are able to write. This, be sure, is the reason why I am so slow about sending you a letter: for, though my reply to the heresy (of Eunomius) had been long ago completed, there was no one to transcribe it. Such a dearth of writers it was that brought upon us the suspicion of sluggishness or of inability to frame an answer. But since now at any rate, thank God, the writer and reviser have come, I have sent this treatise to you; not, as Isocrates says [2202] , as a present, for I do not reckon it to be such that it should be received in lieu of something of substantial value, but that it may be in our power to cheer on those who are in the full vigour of youth to do battle with the enemy, by stirring up the naturally sanguine temperament of early life. But if any portion of the treatise should appear worthy of serious consideration, after examining some parts, especially those prefatory to the "trials," [2203] and those which are of the same cast, and perhaps also some of the doctrinal parts of the book, you will think them not ungratefully composed. But to whatever conclusion you come, you will of course read them, as to a teacher and corrector, to those who do not act like the players at ball [2204] , when they stand in three different places and throw it from one to the other, aiming it exactly and catching one ball from one and one from another, and they baffle the player who is in the middle, as he jumps up to catch it, pretending that they are going to throw with a made-up expression of face, and such and such a motion of the hand to left or right, and whichever way they see him hurrying, they send the ball just the contrary way, and cheat his expectation by a trick. This holds even now in the case of most of us, who, dropping all serious purpose, play at being good-natured [2205] , as if at ball, with men, instead of realizing the favourable hope which we hold out, beguiling to sinister [2206] issues the souls of those who repose confidence in us. Letters of reconciliation, caresses, tokens, presents, affectionate embrace by letters--these are the making as if to throw with the ball to the right. But instead of the pleasure which one expects therefrom, one gets accusations, plots, slanders, disparagement, charges brought against one, bits of a sentence torn from their context, caught up, and turned to one's hurt. Blessed in your hopes are ye, who through all such trials exercise confidence towards God. But we beseech you not to look at our words, but to the teaching of our Lord in the Gospel. For what consolation to one in anguish can another be, who surpasses him in the extremity of his own anguish, to help his luckless fortunes to obtain their proper issue? As He saith, "Vengeance is Mine; I will repay, saith the Lord." But do you, best of men, go on in a manner worthy of yourself, and trust in God, and do not be hindered by the spectacle of our misfortunes from being good and true, but commit to God that judgeth righteously the suitable and just issue of events, and act as Divine wisdom guides you. Assuredly Joseph had in the result no reason to grieve at the envy of his brethren, inasmuch as the malice of his own kith and kin became to him the road to empire. __________________________________________________________________

[2201] The Cod. Medic. has "to John and Maximinian." In this letter but one person seems to be addressed. Gregory here speaks, without doubt, of his books against Eunomius: not of his Antirrhetic against Apollinaris, which could have been transcribed in a very short time. Therefore we can place the date about 383, some months after Gregory's twelve Books against Eunomius, according to Hermantius, were published.

[2202] Oratio ad Demonicum.

[2203] See Against Eunomius, I. 1-9.

[2204] i. e.the game of phaininda: called also ephetinda by Hesychius.

[2205] en euphui& 139;.

[2206] It is difficult to reproduce the play upon words in dexias, and skaioteti, which refer to the kata to dexion e euonumon in the description of the game of ball: the words having both a local meaning, "right," and "left," and a metaphorical one, "favourable," and "sinister" (H. C. O.). __________________________________________________________________

Letter XIII.--To the Church at Nicomedia [2207] .

May the Father of mercies and the God of all comfort, Who disposeth all things in wisdom for the best, visit you by His own grace, and comfort you by Himself, working in you that which is well-pleasing to Him, and may the grace of our Lord Jesus Christ come upon you, and the fellowship of the Holy Spirit, that ye may have healing of all tribulation and affliction, and advance towards all good, for the perfecting of the Church, for the edification of your souls, and to the praise of the glory of His name. But in making here a defence of ourselves before your charity, we would say that we were not neglectful to render an account of the charge entrusted to us, either in time past, or since the departure hence of Patricius of blessed memory; but we insist that there were many troubles in our Church, and the decay of our bodily powers was great, increasing, as was natural, with advancing years; and great also was the remissness of your Excellency towards us, inasmuch as no word ever came by letter to induce us to undertake the task, nor was any connection kept up between your Church and ourselves, although Euphrasius, your Bishop of blessed memory, had in all holiness bound together our Humility to himself and to you with love, as with chains. But even though the debt of love has not been satisfied before, either by our taking charge of you, or your Piety's encouragement of us, now at any rate we pray to God, taking your prayer to God as an ally to our own desire, that we may with all speed possible visit you, and be comforted along with you, and along with you show diligence, as the Lord may direct us; so as to discover a means of rectifying the disorders which have already found place, and of securing safety for the future, so that you may no longer be distracted by this discord, one withdrawing himself from the Church in one direction, another in another, and be thereby exposed as a laughing-stock to the Devil, whose desire and business it is (in direct contrariety to the Divine will) that no one should be saved, or come to the knowledge of the truth. For how do you think, brethren, that we were afflicted upon hearing from those who reported to us your state, that there was no return to better things [2208] ; but that the resolution of those who had once swerved aside is ever carried along in the same course; and--as water from a conduit often overflows the neighbouring bank, and streaming off sideways, flows away, and unless the leak is stopped, it is almost impossible to recall it to its channel, when the submerged ground has been hollowed out in accordance with the course of the stream,--even so the course of those who have left the Church, when it has once through personal motives deflected from the straight and right faith, has sunk deep in the rut of habit, and does not easily return to the grace it once had. For which cause your affairs demand a wise and strong administrator, who is skilled to guide such wayward tempers aright, so as to be able to recall to its pristine beauty the disorderly circuit of this stream, that the corn-fields of your piety may once again flourish abundantly, watered by the irrigating stream of peace. For this reason great diligence and fervent desire on the part of you all is needed for this matter, that such an one may be appointed your President by the Holy Spirit, who will have a single eye to the things of God alone, not turning his glance this way or that to any of those things that men strive after. For for this cause I think that the ancient law gave the Levite no share in the general inheritance of the land; that he might have God alone for the portion of his possession, and might always be engaged about the possession in himself, with no eye to any material object.

[What follows is unintelligible, and something has probably been lost.]

For it is not lawful that the simple should meddle with that with which they have no concern, but which properly belongs to others. For you should each mind your own business, that so that which is most expedient may come about [and that your Church may again prosper], when those who have been dispersed have returned again to the unit of the one body, and spiritual peace is established by those who devoutly glorify God. To this end it is well, I think, to look out for high qualifications in your election, that he who is appointed to the Presidency may be suitable for the post. Now the Apostolic injunctions do not direct us to look to high birth, wealth, and distinction in the eyes of the world among the virtues of a Bishop; but if all this should, unsought, accompany your spiritual chiefs, we do not reject it, but consider it merely as a shadow accidentally [2209] following the body; and none the less shall we welcome the more precious endowments, even though they happen to be apart from those boons of fortune. The prophet Amos was a goat-herd; Peter was a fisherman, and his brother Andrew followed the same employment; so too was the sublime John; Paul was a tent-maker, Matthew a publican, and the rest of the Apostles in the same way--not consuls, generals, prefects, or distinguished in rhetoric and philosophy, but poor, and of none of the learned professions, but starting from the more humble occupations of life: and yet for all that their voice went out into all the earth, and their words unto the ends of the world. "Consider your calling, brethren, that not many wise after the flesh, not many mighty, not many noble are called, but God hath chosen the foolish things of the world [2210] ." Perhaps even now it is thought something foolish, as things appear to men, when one is not able to do much from poverty, or is slighted because of meanness of extraction [2211] , not of character. But who knows whether the horn of anointing is not poured out by grace upon such an one, even though he be less than the lofty and more illustrious? Which was more to the interest of the Church at Rome, that it should at its commencement be presided over by some high-born and pompous senator, or by the fisherman Peter, who had none of this world's advantages to attract men to him [2212] ? What house had he, what slaves, what property ministering luxury, by wealth constantly flowing in? But that stranger, without a table, without a roof over his head, was richer than those who have all things, because through having nothing he had God wholly. So too the people of Mesopotamia, though they had among them wealthy satraps, preferred Thomas above them all to the presidency of their Church; the Cretans preferred Titus, the dwellers at Jerusalem James, and we Cappadocians the centurion, who at the Cross acknowledged the Godhead of the Lord, though there were many at that time of splendid lineage, whose fortunes enabled them to maintain a stud, and who prided themselves upon having the first place in the Senate. And in all the Church one may see those who are great according to God's standard preferred above worldly magnificence. You too, I think, ought to have an eye to these spiritual qualifications at this time present, if you really mean to revive the ancient glory of your Church. For nothing is better known to you than your own history, that anciently, before the city near you [2213] flourished, the seat of government was with you, and among Bithynian cities there was nothing preeminent above yours. And now, it is true, the public buildings that once graced it have disappeared, but the city that consists in men--whether we look to numbers or to quality--is rapidly rising to a level with its former splendour. Accordingly it would well become you to entertain thoughts that shall not fall below the height of the blessings that now are yours, but to raise your enthusiasm in the work before you to the height of the magnificence of your city, that you may find such a one to preside over the laity as will prove himself not unworthy of you [2214] . For it is disgraceful, brethren, and utterly monstrous, that while no one ever becomes a pilot unless he is skilled in navigation, he who sits at the helm of the Church should not know how to bring the souls of those who sail with him safe into the haven of God. How many wrecks of Churches, men and all, have ere now taken place by the inexperience of their heads! Who can reckon what disasters might not have been avoided, had there been aught of the pilot's skill in those who had command? Nay, we entrust iron, to make vessels with, not to those who know nothing about the matter, but to those who are acquainted with the art of the smith; ought we not therefore to trust souls to him who is well-skilled to soften them by the fervent heat of the Holy Spirit, and who by the impress of rational implements may fashion each one of you to be a chosen and useful vessel? It is thus that the inspired Apostle bids us to take thought, in his Epistle to Timothy [2215] , laying injunction upon all who hear, when he says that a Bishop must be without reproach. Is this all that the Apostle cares for, that he who is advanced to the priesthood should be irreproachable? and what is so great an advantage as that all possible qualifications should be included in one? But he knows full well that the subject is moulded by the character of his superior, and that the upright walk of the guide becomes that of his followers too. For what the Master is, such does he make the disciple to be. For it is impossible that he who has been apprenticed to the art of the smith should practise that of the weaver, or that one who has only been taught to work at the loom should turn out an orator or a mathematician: but on the contrary that which the disciple sees in his master he adopts and transfers to himself. For this reason it is that the Scripture says, "Every disciple that is perfect shall be as his master [2216] ." What then, brethren? Is it possible to be lowly and subdued in character, moderate, superior to the love of lucre, wise in things divine, and trained to virtue and considerateness in works and ways, without seeing those qualities in one's master? Nay, I do not know how a man can become spiritual, if he has been a disciple in a worldly school. For how can they who are striving to resemble their master fail to be like him? What advantage is the magnificence of the aqueduct to the thirsty, if there is no water in it, even though the symmetrical disposition of columns [2217] variously shaped rear aloft the pediment [2218] ? Which would the thirsty man rather choose for the supply of his own need, to see marbles beautifully disposed or to find good spring water, even if it flowed through a wooden pipe, as long as the stream which it poured forth was clear and drinkable? Even so, brethren, those who look to godliness should neglect the trappings of outward show, and whether a man exults in powerful friends, or plumes himself on the long list of his dignities, or boasts that he receives large annual revenues, or is puffed up with the thought of his noble ancestry, or has his mind on all sides clouded [2219] with the fumes of self-esteem, should have nothing to do with such an one, any more than with a dry aqueduct, if he display not in his life the primary and essential qualities for high office. But, employing the lamp of the Spirit for the search [2220] , you should, as far as is possible, seek for "a garden enclosed, a fountain sealed [2221] ," that, by your election the garden of delight having been opened and the water of the fountain having been unstopped, there may be a common acquisition to the Catholic Church. May God grant that there may soon be found among you such an one, who shall be a chosen vessel, a pillar of the Church. But we trust in the Lord that so it will be, if you are minded by the grace of concord with one mind to see that which is good, preferring to your own wills the will of the Lord, and that which is approved of Him, and perfect, and well-pleasing in His eyes; that there may be such a happy issue among you, that therein we may rejoice, and you triumph, and the God of all be glorified, Whom glory becometh for ever and ever. __________________________________________________________________

[2207] Euphrasius, mentioned in this Letter, had subscribed to the first Council of Constantinople, as Bishop of Nicomedia. On his death, clergy and laity proceeded to a joint election of a successor. The date of this is uncertain; Zacagni and Page think that the dispute here mentioned is to be identified with that which Sozomen records, and which is placed by Baronius and Basnage in 400, 401. But we have no evidence that Gregory's life was prolonged so far.

[2208] oudemia gegone ton ephestoton epistrophe, literally, "no return from existing (or besetting) evils." The words might possibly mean something very different; "no concern shown on the part of those set over you" (H. C. O.).

[2209] The shadow may be considered as an accidental appendage to the body, inasmuch as it does not always appear, but only when there is some light, e.g. of the sun, to cast it (H. C. O.).

[2210] 1 Cor. i. 26, 27.

[2211] somatos dusgeneian, might possibly mean "bodily deformity;" but less probably (H. C. O.).

[2212] Reading epholkon: if epholkion, "a boat taken in tow," perhaps still regarding S. Peter as the master of a ship: or "an appendage;" Gregory so uses it in his De Animâ. Some suggest ephodion, meaning "resource," but epholkon is simpler.

[2213] i.e.Nicæa. "The whirligig of time has brought about its revenge," and Nicomedia (Ismid) is now more important than Nicæa (Isnik). Nicomedia had, in fact, been the residence of the Kings of Bithynia; and Diocletian had intended to make it the rival of Rome (cf. Lactantius, De Mort. Persec. c. 7). But it had been destroyed by an earthquake in the year 368: Socrates, ii. 39.

[2214] Reading humon for humin.

[2215] 1 Tim. iii. 2.

[2216] S. Luke vi. 40. Cf. Gregory's Treatises On Perfection, What is the Christian name and profession, Sketch of the aim of True Asceticism.

[2217] he ton kionon epallelos thesis.

[2218] petason.

[2219] periautizetai

[2220] For humility and spirituality required in prelates, cf. Origen, c. Cels. viii. 75. "We summon to the magistracies of these churches men of ability and good life: but instead of selecting the ambitious amongst these we put compulsion upon those whose deep humility makes them backward in accepting this general charge of the Church. Our best rulers then, are like consuls compelled to rule by a mighty Emperor: no other, we are persuaded, than the Son of God, Who is the Word of God. If, then, these magistrates in the assembly of God's nation rule well, or at all events strictly in accordance with the Divine enactment, they are not because of that to meddle with the secular law-making. It is not that the Christians wish to escape all public responsibility, that they keep themselves away from such things; but they wish to reserve themselves for the higher and more urgent responsibilities (anankaiotera leitourgi& 139;) of God's Church."

[2221] Song of Songs, iv. 12. __________________________________________________________________

Letter XIV [2222] .--To the Bishop of Melitene.

How beautiful are the likenesses of beautiful objects, when they preserve in all its clearness the impress of the original beauty! For of your soul, so truly beautiful, I saw a most clear image in the sweetness of your letter, which, as the Gospel says, "out of the abundance of the heart" you filled with honey. And for this reason I fancied I saw you in person, and enjoyed your cheering company, from the affection expressed in your letter; and often taking your letter into my hands and going over it again from beginning to end, I only came more vehemently to crave for the enjoyment, and there was no sense of satiety. Such a feeling can no more put an end to my pleasure, than it can to that derived from anything that is by nature beautiful and precious. For neither has our constant participation of the benefit blunted the edge of our longing to behold the sun, nor does the unbroken enjoyment of health prevent our desiring its continuance; and we are persuaded that it is equally impossible for our enjoyment of your goodness, which we have often experienced face to face and now by letter, ever to reach the point of satiety. But our case is like that of those who from some circumstance are afflicted with unquenchable thirst; for just in the same way, the more we taste your kindness, the more thirsty we become. But unless you suppose our language to be mere blandishment and unreal flattery--and assuredly you will not so suppose, being what you are in all else, and to us especially good and staunch, if any one ever was,--you will certainly believe what I say; that the favour of your letter, applied to my eyes like some medical prescription, stayed my ever-flowing "fountain of tears," and that fixing our hopes on the medicine of your holy prayers, we expect that soon and completely the disease of our soul will be healed: though, for the present at any rate, we are in such a case, that we spare the ears of one who is fond of us, and bury the truth in silence, that we may not drag those who loyally love us into partnership with our troubles. For when we consider that, bereft of what is dearest to us, we are involved in wars, and that it is our children that we were compelled to leave behind, our children whom we were counted worthy to bear to God in spiritual pangs, closely joined to us by the law of love, who at the time of their own trials amid their afflictions extended their affection to us; and over and above these, a fondly-loved [2223] home, brethren, kinsmen, companions, intimate associates, friends, hearth, table, cellar, bed, seat, sack, converse, tears--and how sweet these are, and how dearly prized from long habit, I need not write to you who know full well--but not to weary you further, consider for yourself what I have in exchange for those blessings. Now that I am at the end of my life, I begin to live again, and am compelled to learn the graceful versatility of character which is now in vogue: but we are late learners in the shifty school of knavery; [2224] so that we are constantly constrained to blush at our awkwardness and inaptitude for this new study. But our adversaries, equipped with all the training of this wisdom, are well able to keep what they have learned, and to invent what they have not learned. Their method of warfare accordingly is to skirmish at a distance, and then at a preconcerted signal to form their phalanx in solid order; they utter by way of prelude [2225] whatever suits their interests, they execute surprises by means of exaggerations, they surround themselves with allies from every quarter. But a vast amount of cunning invincible in power [2226] accompanies them, advanced before them to lead their host, like some right-and-left-handed combatant, fighting with both hands in front of his army, on one side levying tribute upon his subjects, on the other smiting those who come in his way. But if you care to inquire into the state of our internal affairs, you will find other troubles to match; a stifling hut, abundant in cold, gloom, confinement, and all such advantages; a life the mark of every one's censorious observation, the voice, the look, the way of wearing one's cloak, the movement of the hands, the position of one's feet, and everything else, all a subject for busy-bodies. And unless one from time to time emits a deep breathing, and unless a continuous groaning is uttered with the breathing, and unless the tunic passes gracefully through the girdle (not to mention the very disuse of the girdle itself), and unless our cloak flows aslant down our backs--the omission of anyone of these niceties is a pretext for war against us. And on such grounds as these, they gather together to battle against us, man by man [2227] , township by township, even down to all sorts of out-of-the-way places. Well, one cannot be always faring well or always ill, for every one's life is made up of contraries. But if by God's grace your help should stand by us steadily, we will bear the abundance of annoyances, in the hope of being always a sharer in your goodness. May you, then, never cease bestowing on us such favours, that by them you may refresh us, and prepare for yourself in ampler measure the reward promised to them that keep the commandments. __________________________________________________________________

[2222] To Otreius, Bishop of Melitene (in eastern Cappadocia, on or near the upper Euphrates), to whose successor Letoius Gregory addressed his Canonical Epistle about Penitents (Cod. Medic.). Written when Gregory was in exile under Valens. Zacagni thinks that the "war," and the carping criticisms here complained of, refer to the followers of Eustathius of Sebasteia or of Macedonius, who had plenty to find fault with, even in the gestures and dress of the Catholics (cf. Basil, De Spirit. S., end).

[2223] kecharitomenos

[2224] This passage is very corrupt, and I have put the best sense I could on the fragmentary words preserved to us (H. C. O.).

[2225] prologizontas. But prolochizontas would suit the context better; i.e. "they lay an ambush wherever their interests are concerned" (H. C. O.).

[2226] Or "accompanies their power:" te dunamei may go with homartei, or with akatagonistos (H. C. O.).

[2227] kat' andras, kai demous, kai eschatias. But the Latin, having "solitudines," shows that eremous was read for demous. We seem to get here a glimpse of Gregory's activity during his exile (376-78). Rupp thinks that Macrina's words to her brother also refer to this period: "Thee the Churches call to help them and correct them." He moved from place to place to strengthen the Catholic cause; "we," he says in the longer Antirrhetic, "who have sojourned in many spots, and have had serious conversation upon the points in dispute both with those who hold and those who reject the Faith." Gregory of Nazianzum consoles him during these journeys, so exhausting and discouraging to one of his spirit, by comparing him to the comet which is ruled while it seems to wander, and of seeing in the seeming advance of heresy only the last hiss of the dying snake. His travels probably ended in a visit to Palestine: for his Letter On Pilgrimages certainly presupposes former visits in which he had learnt the manners of Jerusalem. His love of Origen, too, makes it likely that he made a private pilgrimage (distinct from the visit of 379) to the land where Origen had chiefly studied. __________________________________________________________________

Letter XV.--To Adelphius the Lawyer [2228] .

I write you this letter from the sacred Vanota, if I do not do the place injustice by giving it its local title:--do it injustice, I say, because in its name it shows no polish. At the same time the beauty of the place, great as it is, is not conveyed by this Galatian epithet: eyes are needed to interpret its beauty. For I, though I have before this seen much, and that in many places, and have also observed many things by means of verbal description in the accounts of old writers, think both all I have seen, and all of which I have heard, of no account in comparison with the loveliness that is to be found here. Your Helicon is nothing: the Islands of the Blest are a fable: the Sicyonian plain is a trifle: the accounts of the Peneus are another case of poetic exaggeration--that river which they say by overflowing with its rich current the banks which flank its course makes for the Thessalians their far-famed Tempe. Why, what beauty is there in any one of these places I have mentioned, such as Vanota can show us of its own? For if one seeks for natural beauty in the place, it needs none of the adornments of art: and if one considers what has been done for it by artificial aid, there has been so much done, and that so well, as might overcome even natural disadvantages. The gifts bestowed upon the spot by Nature who beautifies the earth with unstudied grace are such as these: below, the river Halys makes the place fair to look upon with his banks, and gleams like a golden ribbon through their deep purple, reddening his current with the soil he washes down. Above, a mountain densely overgrown with wood stretches with its long ridge, covered at all points with the foliage of oaks, worthy of finding some Homer to sing its praises more than that Ithacan Neritus, which the poet calls "far-seen with quivering leaves [2229] ." But the natural growth of wood, as it comes down the hill-side, meets at the foot the planting of men's husbandry. For forthwith vines, spread out over the slopes, and swellings, and hollows at the mountain's base, cover with their colour, like a green mantle, all the lower ground: and the season at this time even added to their beauty, displaying its grape-clusters wonderful to behold. Indeed this caused me yet more surprise, that while the neighbouring country shows fruit still unripe, one might here enjoy the full clusters, and be sated with their perfection. Then, far off, like a watch-fire from some great beacon, there shone before our eyes the fair beauty of the buildings. On the left as we entered was the chapel built for the martyrs, not yet complete in its structure, but still lacking the roof, yet making a good show notwithstanding. Straight before us in the way were the beauties of the house, where one part is marked out from another by some delicate invention. There were projecting towers, and preparations for banqueting among the wide and high-arched rows of trees crowning the entrance before the gates [2230] . Then about the buildings are the Phaeacian gardens; rather, let not the beauties of Vanota be insulted by comparison with those. Homer never saw "the apple with bright fruit [2231] " as we have it here, approaching to the hue of its own blossom in the exceeding brilliancy of its colouring: he never saw the pear whiter than new-polished ivory. And what can one say of the varieties of the peach, diverse and multiform, yet blended and compounded out of different species? For just as with those who paint "goat-stags," and "centaurs," and the like, commingling things of different kind, and making themselves wiser than Nature, so it is in the case of this fruit: Nature, under the despotism of art, turns one to an almond, another to a walnut, yet another to a "Doracinus [2232] ," mingled alike in name and in flavour. And in all these the number of single trees is more noted than their beauty; yet they display tasteful arrangement in their planting, and that harmonious form of drawing--drawing, I call it, for the marvel belongs rather to the painter's art than to the gardener's. So readily does Nature fall in with the design of those who arrange these devices, that it seems impossible to express this by words. Who could find words worthily to describe the road under the climbing vines, and the sweet shade of their cluster, and that novel wall-structure where roses with their shoots, and vines with their trailers, twist themselves together and make a fortification that serves as a wall against a flank attack, and the pond at the summit of this path, and the fish that are bred there? As regards all these, the people who have charge of your Nobility's house were ready to act as our guides with a certain ingenuous kindliness, and pointed them out to us, showing us each of the things you had taken pains about, as if it were yourself to whom, by our means, they were showing courtesy. There too, one of the lads, like a conjuror, showed us such a wonder as one does not very often find in nature: for he went down to the deep water and brought up at will such of the fish as he selected; and they seemed no strangers to the fisherman's touch, being tame and submissive under the artist's hands, like well-trained dogs. Then they led me to a house as if to rest--a house, I call it, for such the entrance betokened, but, when we came inside, it was not a house but a portico which received us. The portico was raised up aloft to a great height over a deep pool: the basement supporting the portico of triangular shape, like a gateway leading to the delights within, was washed by the water. Straight before us in the interior a sort of house occupied the vertex of the triangle, with lofty roof, lit on all sides by the sun's rays, and decked with varied paintings; so that this spot almost made us forget what had preceded it. The house attracted us to itself; and again, the portico on the pool was a unique sight. For the excellent fish would swim up from the depths to the surface, leaping up into the very air like winged things, as though purposely mocking us creatures of the dry land. For showing half their form and tumbling through the air, they plunged once more into the depth. Others, again, in shoals, following one another in order, were a sight for unaccustomed eyes: while in another place one might see another shoal packed in a cluster round a morsel of bread, pushed aside one by another, and here one leaping up, there another diving downwards. But even this we were made to forget by the grapes that were brought us in baskets of twisted shoots, by the varied bounty of the season's fruit, the preparation for breakfast, the varied dainties, and savoury dishes, and sweetmeats, and drinking of healths, and wine-cups. So now since I was sated and inclined to sleep, I got a scribe posted beside me, and sent to your Eloquence, as if it were a dream, this chattering letter. But I hope to recount in full to yourself and your friends, not with paper and ink, but with my own voice and tongue, the beauties of your home. __________________________________________________________________

[2228] scholastikos, or possibly "student," but the title of logistes, afterwards employed of the person to whom the letter is addressed, rather suggests the profession of an "advocate," than the occupation of a scholar.

[2229] Cf. Hom. Odyss. ix. 22.

[2230] The text is clearly erroneous, and perhaps stephanousi is the true reading: it seems clearer in construction than stephanousai suggested by Caraccioli.

[2231] Cf. Hom. Od. vii. 115.

[2232] The word seems otherwise unknown. It may be a Græcizing of the Latin "duracinus," for which cf. Plin. XV. xii. 11. __________________________________________________________________

Letter XVI.--To Amphilochius.

I am well persuaded that by God's grace the business of the Church of the Martyrs is in a fair way. Would that you were willing in the matter. The task we have in hand will find its end by the power of God, Who is able, wherever He speaks, to turn word into deed. Seeing that, as the Apostle says, "He Who has begun a good work will also perform it [2233] ", I would exhort you in this also to be an imitator of the great Paul, and to advance our hope to actual fulfilment, and send us so many workmen as may suffice for the work we have in hand.

Your Perfection might perhaps be informed by calculation of the dimensions to which the total work will attain: and to this end I will endeavour to explain the whole structure by a verbal description. The form of the chapel is a cross, which has its figure completed throughout, as you would expect, by four structures. The junctions of the buildings intercept one another, as we see everywhere in the cruciform pattern. But within the cross there lies a circle, divided by eight angles (I call the octagonal figure a circle in view of its circumference), in such wise that the two pairs of sides of the octagon which are diametrically opposed to one another, unite by means of arches the central circle to the adjoining blocks of building; while the other four sides of the octagon, which lie between the quadrilateral buildings, will not themselves be carried to meet the buildings, but upon each of them will be described a semicircle like a shell [2234] , terminating in an arch above: so that the arches will be eight in all, and by their means the quadrilateral and semicircular buildings will be connected, side by side, with the central structure. In the blocks of masonry formed by the angles there will be an equal number of pillars, at once for ornament and for strength, and these again will carry arches built of equal size to correspond with those within [2235] . And above these eight arches, with the symmetry of an upper range of windows, the octagonal building will be raised to the height of four cubits: the part rising from it will be a cone shaped like a top, as the vaulting [2236] narrows the figure of the roof from its full width to a pointed wedge. The dimensions below will be,--the width of each of the quadrilateral buildings, eight cubits, the length of them half as much again, the height as much as the proportion of the width allows. It will be as much in the semicircles also. The whole length between the piers extends in the same way to eight cubits, and the depth will be as much as will be given by the sweep of the compasses with the fixed point placed in the middle of the side [2237] and extending to the end. The height will be determined in this case too by the proportion to the width. And the thickness of the wall, an interval of three feet from inside these spaces, which are measured internally, will run round the whole building.

I have troubled your Excellency with this serious trifling, with this intention, that by the thickness of the walls, and by the intermediate spaces, you may accurately ascertain what sum the number of feet gives as the measurement; because your intellect is exceedingly quick in all matters, and makes its way, by God's grace, in whatever subject you will, and it is possible for you, by subtle calculation, to ascertain the sum made up by all the parts, so as to send us masons neither more nor fewer than our need requires. And I beg you to direct your attention specially to this point, that some of them may be skilled in making vaulting [2238] without supports: for I am informed that when built in this way it is more durable than what is made to rest on props. It is the scarcity of wood that brings us to this device of roofing the whole fabric with stone; because the place supplies no timber for roofing. Let your unerring mind be persuaded, because some of the people here contract with me to furnish thirty workmen for a stater, for the dressed stonework, of course with a specified ration along with the stater. But the material of our masonry is not of this sort [2239] , but brick made of clay and chance stones, so that they do not need to spend time in fitting the faces of the stones accurately together. I know that so far as skill and fairness in the matter of wages are concerned, the workmen in your neighbourhood are better for our purpose than those who follow the trade here. The sculptor's work lies not only in the eight pillars, which must themselves be improved and beautified, but the work requires altar-like base-mouldings [2240] , and capitals carved in the Corinthian style. The porch, too, will be of marbles wrought with appropriate ornaments. The doors set upon these will be adorned with some such designs as are usually employed by way of embellishment at the projection of the cornice. Of all these, of course, we shall furnish the materials; the form to be impressed on the materials art will bestow. Besides these there will be in the colonnade not less than forty pillars: these also will be of wrought stone. Now if my account has explained the work in detail, I hope it may be possible for your Sanctity, on perceiving what is needed, to relieve us completely from anxiety so far as the workmen are concerned. If, however, the workman were inclined to make a bargain favourable to us, let a distinct measure of work, if possible, be fixed for the day, so that he may not pass his time doing nothing, and then, though he has no work to show for it, as having worked for us so many days, demand payment for them. I know that we shall appear to most people to be higglers, in being so particular about the contracts. But I beg you to pardon me; for that Mammon about whom I have so often said such hard things, has at last departed from me as far as he can possibly go, being disgusted, I suppose, at the nonsense that is constantly talked against him, and has fortified himself against me by an impassable gulf--to wit, poverty--so that neither can he come to me, nor can I pass to him [2241] . This is why I make a point of the fairness of the workmen, to the end that we may be able to fulfil the task before us, and not be hindered by poverty--that laudable and desirable evil. Well, in all this there is a certain admixture of jest. But do you, man of God, in such ways as are possible and legitimate, boldly promise in bargaining with the men that they will all meet with fair treatment at our hands, and full payment of their wages: for we shall give all and keep back nothing, as God also opens to us, by your prayers, His hand of blessing. __________________________________________________________________

[2233] Cf. Phil. i. 6

[2234] Reading konchoeidos

[2235] That is, on an inner line; the upper row having their supports at the angles of the inscribed octagon, and therefore at a point further removed from the centre of the circle than those of the lower tier, which correspond to the sides of the octagon. Or, simply, "those inside the building," the upper tier showing in the outside view of the structure, while the lower row would only be visible from the interior. There is apparently a corresponding row of windows above the upper row of arches, carrying the central tower four cubits higher. This at least seems the sense of the clause immediately following.

[2236] Reading eileseos, of which this seems to be the meaning.

[2237] i.e.of the side of the octagon.

[2238] Reading eilesin.

[2239] i.e.not dressed stone.

[2240] The speira is a moulding at the base of the column, equivalent to the Latin torus.

[2241] Cf. S. Luke xvi. 26 __________________________________________________________________

Letter XVII.--To Eustathia, Ambrosia, and Basilissa [2242] . To the

Letter XVII.--To Eustathia, Ambrosia, and Basilissa [2242] . To the most discreet and devout Sisters, Eustathia and Ambrosia, and to the most discreet and noble Daughter, Basilissa, Gregory sends greeting in the Lord.

The meeting with the good and the beloved, and the memorials of the immense love of the Lord for us men, which are shown in your localities, have been the source to me of the most intense joy and gladness. Doubly indeed have these shone upon divinely festal days; both in beholding the saving tokens [2243] of the God who gave us life, and in meeting with souls in whom the tokens of the Lord's grace are to be discerned spiritually in such clearness, that one can believe that Bethlehem and Golgotha, and Olivet, and the scene of the Resurrection are really in the God-containing heart. For when through a good conscience Christ has been formed in any, when any has by dint of godly fear nailed down the promptings of the flesh and become crucified to Christ, when any has rolled away from himself the heavy stone of this world's illusions, and coming forth from the grave of the body has begun to walk as it were in a newness of life, abandoning this low-lying valley of human life, and mounting with a soaring desire to that heavenly country [2244] with all its elevated thoughts, where Christ is, no longer feeling the body's burden, but lifting it by chastity, so that the flesh with cloud-like lightness accompanies the ascending soul--such an one, in my opinion, is to be counted in the number of those famous ones in whom the memorials of the Lord's love for us men are to be seen. When, then, I not only saw with the sense of sight those Sacred Places, but I saw the tokens of places like them, plain in yourselves as well, I was filled with joy so great that the description of its blessing is beyond the power of utterance. But because it is a difficult, not to say an impossible thing for a human being to enjoy unmixed with evil any blessing, therefore something of bitterness was mingled with the sweets I tasted: and by this, after the enjoyment of those blessings, I was saddened in my journey back to my native land, estimating now the truth of the Lord's words, that "the whole world lieth in wickedness [2245] ," so that no single part of the inhabited earth is without its share of degeneracy. For if the spot itself that has received the footprints of the very Life is not clear of the wicked thorns, what are we to think of other places where communion with the Blessing has been inculcated by hearing and preaching alone [2246] . With what view I say this, need not be explained more fully in words; facts themselves proclaim more loudly than any speech, however intelligible, the melancholy truth.

The Lawgiver of our life has enjoined upon us one single hatred. I mean, that of the Serpent: for no other purpose has He bidden us exercise this faculty of hatred, but as a resource against wickedness. "I will put enmity," He says, "between thee and him." Since wickedness is a complicated and multifarious thing, the Word allegorizes it by the Serpent, the dense array of whose scales is symbolic of this multiformity of evil. And we by working the will of our Adversary make an alliance with this serpent, and so turn this hatred against one another [2247] , and perhaps not against ourselves alone, but against Him Who gave the commandment; for He says, "Thou shalt love thy neighbour and hate thine enemy," commanding us to hold the foe to our humanity as our only enemy, and declaring that all who share that humanity are the neighbours of each one of us. But this gross-hearted age has disunited us from our neighbour, and has made us welcome the serpent, and revel in his spotted scales [2248] . I affirm, then, that it is a lawful thing to hate God's enemies, and that this kind of hatred is pleasing to our Lord: and by God's enemies I mean those who deny the glory of our Lord, be they Jews, or downright idolaters, or those who through Arius' teaching idolize the creature, and so adopt the error of the Jews. Now when the Father, the Son, and the Holy Ghost, are with orthodox devotion being glorified and adored by those who believe that in a distinct and unconfused Trinity there is One Substance, Glory, Kingship, Power, and Universal Rule, in such a case as this what good excuse for fighting can there be? At the time, certainly, when the heretical views prevailed, to try issues with the authorities, by whom the adversaries' cause was seen to be strengthened, was well; there was fear then lest our saving Doctrine should be over-ruled by human rulers. But now, when over the whole world from one end of heaven to the other the orthodox Faith is being preached, the man who fights with them who preach it, fights not with them, but with Him Who is thus preached. What other aim, indeed, ought that man's to be, who has the zeal for God, than in every possible way to announce the glory of God? As long, then, as the Only-begotten is adored with all the heart and soul and mind, believed to be in everything that which the Father is, and in like manner the Holy Ghost is glorified with an equal amount of adoration, what plausible excuse for fighting is left these over-refined disputants, who are rending the seamless robe, and parting the Lord's name between Paul and Cephas, and undisguisedly abhorring contact with those who worship Christ, all but exclaiming in so many words, "Away from me, I am holy"?

Granting that the knowledge which they believe themselves to have acquired is somewhat greater than that of others: yet can they possess more than the belief that the Son of the Very God is Very God, seeing that in that article of the Very God every idea that is orthodox, every idea that is our salvation, is included? It includes the idea of His Goodness, His Justice, His Omnipotence: that He admits of no variableness nor alteration, but is always the same; incapable of changing to worse or changing to better, because the first is not His nature, the second He does not admit of; for what can be higher than the Highest, what can be better than the Best? In fact, He is thus associated with all perfection, and, as to every form of alteration, is unalterable; He did not on occasions display this attribute, but was always so, both before the Dispensation that made Him man, and during it, and after it; and in all His activities in our behalf He never lowered any part of that changeless and unvarying character to that which was out of keeping with it. What is essentially imperishable and changeless is always such; it does not follow the variation of a lower order of things, when it comes by dispensation to be there; just as the sun, for example, when he plunges his beam into the gloom, does not dim the brightness of that beam; but instead, the dark is changed by the beam into light; thus also the True Light, shining in our gloom, was not itself overshadowed with that shade, but enlightened it by means of itself. Well, seeing that our humanity was in darkness, as it is written, "They know not, neither will they understand, they walk on in darkness [2249] ," the Illuminator of this darkened world darted the beam of His Divinity through the whole compound of our nature, through soul, I say, and body too, and so appropriated humanity entire by means of His own light, and took it up and made it just that thing which He is Himself. And as this Divinity was not made perishable, though it inhabited a perishable body, so neither did it alter in the direction of any change, though it healed the changeful in our soul: in medicine, too, the physician of the body, when he takes hold of his patient, so far from himself contracting the disease, thereby perfects the cure of the suffering part. Let no one, either, putting a wrong interpretation on the words of the Gospel, suppose that our human nature in Christ was transformed to something more divine by any gradations and advance: for the increasing in stature and in wisdom and in favour, is recorded in Holy Writ only to prove that Christ really was present in the human compound, and so to leave no room for their surmise, who propound that a phantom, or form in human outline, and not a real Divine Manifestation, was there. It is for this reason that Holy Writ records unabashed with regard to Him all the accidents of our nature, even eating, drinking, sleeping, weariness, nurture, increase in bodily stature, growing up--everything that marks humanity, except the tendency to sin. Sin, indeed, is a miscarriage, not a quality of human nature: just as disease and deformity are not congenital to it in the first instance, but are its unnatural accretions, so activity in the direction of sin is to be thought of as a mere mutilation of the goodness innate in us; it is not found to be itself a real thing, but we see it only in the absence of that goodness. Therefore He Who transformed the elements of our nature into His divine abilities, rendered it secure from mutilation and disease, because He admitted not in Himself the deformity which sin works in the will. "He did no sin," it says, "neither was guile found in his mouth [2250] ." And this in Him is not to be regarded in connection with any interval of time: for at once the man in Mary (where Wisdom built her house), though naturally part of our sensuous compound, along with the coming upon her of the Holy Ghost, and her overshadowing with the power of the Highest, became that which that overshadowing power in essence was: for, without controversy, it is the Less that is blest by the Greater. Seeing, then, that the power of the Godhead is an immense and immeasurable thing, while man is a weak atom, at the moment when the Holy Ghost came upon the Virgin, and the power of the Highest overshadowed her, the tabernacle formed by such an impulse was not clothed with anything of human corruption; but, just as it was first constituted, so it remained, even though it was man, Spirit nevertheless, and Grace, and Power; and the special attributes of our humanity derived lustre from this abundance of Divine Power [2251] .

There are indeed two limits of human life: the one we start from, and the one we end in: and so it was necessary that the Physician of our being should enfold us at both these extremities, and grasp not only the end, but the beginning too, in order to secure in both the raising of the sufferer. That, then, which we find to have happened on the side of the finish we conclude also as to the beginning. As at the end He caused by virtue of the Incarnation that, though the body was disunited from the soul, yet the indivisible Godhead which had been blended once for all with the subject (who possessed them) was not stripped from that body any more than it was from that soul, but while it was in Paradise along with the soul, and paved an entrance there in the person of the Thief for all humanity, it remained by means of the body in the heart of the earth, and therein destroyed him that had the power of Death (wherefore His body too is called "the Lord [2252] " on account of that inherent Godhead)--so also, at the beginning, we conclude that the power of the Highest, coalescing with our entire nature by that coming upon (the Virgin) of the Holy Ghost, both resides in our soul, so far as reason sees it possible that it should reside there, and is blended with our body, so that our salvation throughout every element may be perfect, that heavenly passionlessness which is peculiar to the Deity being nevertheless preserved both in the beginning and in the end of this life as Man [2253] . Thus the beginning was not as our beginning, nor the end as our end. Both in the one and in the other He evinced His Divine independence; the beginning had no stain of pleasure upon it, the end was not the end in dissolution.

Now if we loudly preach all this, and testify to all this, namely that Christ is the power of God and the wisdom of God, always changeless, always imperishable, though He comes in the changeable and the perishable; never stained Himself, but making clean that which is stained; what is the crime that we commit, and wherefore are we hated? And what means this opposing array [2254] of new Altars? Do we announce another Jesus? Do we hint at another? Do we produce other scriptures? Have any of ourselves dared to say "Mother of Man" of the Holy Virgin, the Mother of God [2255] : which is what we hear that some of them say without restraint? Do we romance about three Resurrections [2256] ? Do we promise the gluttony of the Millennium? Do we declare that the Jewish animal-sacrifices shall be restored? Do we lower men's hopes again to the Jerusalem below, imagining its rebuilding with stones of a more brilliant material? What charge like these can be brought against us, that our company should be reckoned a thing to be avoided, and that in some places another altar should be erected in opposition to us, as if we should defile their sanctuaries? My heart was in a state of burning indignation about this: and now that I have set foot in the City [2257] again, I am eager to unburden my soul of its bitterness, by appealing, in a letter, to your love. Do ye, whithersoever the Holy Spirit shall lead you, there remain; walk with God before you; confer not with flesh and blood; lend no occasion to any of them for glorying, that they may not glory in you, enlarging their ambition by anything in your lives. Remember the Holy Fathers, into whose hands ye were commended by your Father now in bliss [2258] , and to whom we by God's grace were deemed worthy to succeed and remove not the boundaries which our Fathers have laid down, nor put aside in any way the plainness of our simpler proclamation in favour of their subtler school. Walk by the primitive rule of the Faith: and the God of peace shall be with you, and ye shall be strong in mind and body. May God keep you uncorrupted, is our prayer. __________________________________________________________________

[2242] This Letter was published, Paris 1606, by R. Stephens (not the great lexicographer), who also translated On Pilgrimages into French for Du Moulin (see p. 382): and this edition was reprinted a year after at Hanover, with notes by Isaac Casaubon, "viro docto, sed quod dolendum, in castris Calvinianis militanti" (Gretser). Heyns places it in 382, and Rupp also.

[2243] soteria sumbola. Casaubon remarks "hoc est tou soteros, Salvatoris, non autem soterias poietika." This is itself doubtful; and he also makes the astounding statement that both Jerome, Augustine, and the whole primitive Church felt that visits to the Sacred Places contributed nothing to the alteration of character. But see especially Jerome, De Peregrinat., and Epistle to Marcella. Fronto Ducæus adds, "At, velis nolis, soteria sunt illa loca: tum quia aspectu sui corda ad poenitentiam et salutares lacrymas non raro commovent, ut patet de Mariâ Ægyptiacâ; tum quia..."

[2244] epouranion politeian. Even Casaubon (against Du Moulin here) allows this to mean the ascetic or monastic Life; "sublimius propositum." Cf. Macarius. Hom. v. p. 85. enaretos politeia: Isidore of Pelusium, lib. 1, c. xiv, pneumatike politeia.

[2245] 1 S. John v. 19.

[2246] psiles: this word expresses the absence of something, without implying any contempt: cf. psilos anthropos, psilos logos (prose).

[2247] kat' allelon.

[2248] tois ton pholidon stigmasin. For stigma with this meaning and connexion, see Hesiod, Scutum. 166.

[2249] Ps. lxxxii. 5.

[2250] 1 Pet. ii. 22.

[2251] Compare Gregory against Apollinaris (Ad Theophil. iii. 265): "The first-fruits of humanity assumed by omnipotent Deity were, like a drop of vinegar merged in a boundless ocean, found still in that Deity, but not in their own distinctive properties: otherwise we should be obliged to think of a duality of Sons." In Orat. Cat. c. 10, he says that the Divine nature is to be conceived as having been so united with the human, as flame is with its fuel, the former extending beyond the latter, as our souls also overstep the limits of our bodies. The first of these passages appeared to Hooker (V. liii. 2) to be "so plain and direct for Eutyches," that he doubted whether the words were Gregory's. But at the Council of Ephesus, S. Cyril (of Alexandria), in his contest with the Nestorians, had showed that these expressions were capable of a Catholic interpretation, and pardonable in discussing the difficult and mysterious question of the union of the Two Natures.

[2252] S. Matt. xxviii. 6. "Come see the place where the Lord lay." Cf. S. John xx. 2, 13.

[2253] "Here is the true vicariousness of the Atonement, which consisted not in the substitution of His punishment for ours, but in His offering the sacrifice which man had neither the purity nor the power to offer. From out of the very heart or centre of human nature...there is raised the sinless sacrifice of perfect humanity by the God Man....It is a representative sacrifice, for it consists of no unheard-of experience, of no merely symbolic ceremony, but of just those universal incidents of suffering, which, though he must have felt them with a bitterness unknown to us, are intensely human." Lux Mundi, p. 218.

[2254] antexagoge

[2255] As early as 250, Dionysius of Alexandria, in his letter to Paul of Samosata, frequently speaks of he theotokos Maria. Later, in the Council of Ephesus (430), it was decreed that "the immaculate and ever-Virgin mother of our Lord should be called properly (kurios) and really theotokos," against the Nestorian title christotokos. Cf. Theodoret. Anath. I. tom. iv. p. 709, "We call Mary not Mother of Man, but Mother of God;" and Greg. Naz. Or. li. p. 738. "If any one call not Mary Mother of God he is outside divinity.'"

[2256] me treis anastaseis muthopoioumen; For the first Resurrection (of the Soul in Baptism) and the second (of the Body), see Rev. xx. 5, with Bishop Wordsworth's note.

[2257] i.e.Cæsarea in Cappadocia.

[2258] Basil, probably: who after Cyril's exile had been called in to heal the heresy of Apollinaris, which was spreading in the convents at Jerusalem. The factious purism, however, which Gregory deplores here, and which led to rival altars, seems to have evinced itself amongst the orthodox themselves, "quo majorem apud omnes opinionem de suâ præstantiâ belli isti cathari excitarent" (Casaubon). Cyril, it is true, had returned this year, 382; and spent the last years of his life in his see; but with more than twenty years interval of Arian rule (Herennius, Heraclius, and Hilarius, according to Sozomen) the communities of the Catholics must have suffered from want of a constant control: and unity was always difficult to maintain in a city frequented by all the ecclesiastics of the world. Gregory must have "succeeded" to this charge in his visit to Jerusalem after the Council of Antioch in 379, to which he refers in his letter On Pilgrimages: but it is possible that he had paid even an earlier visit: see Letter XIV. p. 539, note 5. __________________________________________________________________

Letter XVIII.--To Flavian [2259] .

Things with us, O man of God, are not in a good way. The development of the bad feeling existing amongst certain persons who have conceived a most groundless and unaccountable hatred of us is no longer a matter of mere conjecture; it is now evinced with an earnestness and openness worthy only of some holy work. You meanwhile, who have hitherto been beyond the reach of such annoyance, are too remiss in stifling the devouring conflagration on your neighbour's land; yet those who are well-advised for their own interests really do take pains to check a fire close to them, securing themselves, by this help given to a neighbour, against ever needing help in like circumstances. Well, you will ask, what do I complain of? Piety has vanished from the world; Truth has fled from our midst; as for Peace, we used to have the name at all events going the round upon men's lips; but now not only does she herself cease to exist, but we do not even retain the word that expresses her. But that you may know more exactly the things that move our indignation, I will briefly detail to you the whole tragic story.

Certain persons had informed me that the Right Reverend Helladius had unfriendly feelings towards me, and that he enlarged in conversation to every one upon the troubles that I had brought upon him. I did not at first believe what they said, judging only from myself, and the actual truth of the matter. But when every one kept bringing to us a tale of the same strain, and facts besides corroborated their report, I thought it my duty not to continue to overlook this ill-feeling, while it was still without root and development. I therefore wrote by letter to your piety, and to many others who could help me in my intention, and stimulated your zeal in this matter. At last, after I had concluded the services at Sebasteia in [2260] commemoration of Peter [2261] of most blessed memory, and of the holy martyrs, who had lived in his times, and whom the people were accustomed to commemorate with him, I was returning to my own See, when some one told me that Helladius himself was in the neighbouring mountain district, holding martyrs' memorial services. At first I held on my journey, judging it more proper that our meeting should take place in the metropolis itself. But when one of his relations took the trouble to meet me, and to assure me that he was sick, I left my carriage at the spot where this news arrested me; I performed on horseback the intervening journey over a road that was like a precipice, and well-nigh impassable with its rocky ascents. Fifteen milestones measured the distance we had to traverse. Painfully travelling, now on foot, now mounted, in the early morning, and even employing some part of the night, I arrived between twelve and one o'clock at Andumocina; for that was the name of the place where, with two other bishops, he was holding his conference. From a shoulder of the hill overhanging this village, we looked down, while still at a distance, upon this outdoor assemblage of the Church. Slowly, and on foot, and leading the horses, I and my company passed over the intervening ground, and we arrived at the chapel [2262] just as he had retired to his residence.

Without any delay a messenger was despatched to inform him of our being there; and a very short while after, the deacon in attendance on him met us, and we requested him to tell Helladius at once, so that we might spend as much time as possible with him, and so have an opportunity of leaving nothing in the misunderstanding between us unhealed. As for myself, I then remained sitting, still in the open air, and waited for the invitation indoors; and at a most inopportune time I became, as I sat there, a gazing stock to all the visitors at the conference. The time was long; drowsiness came on, and languor, intensified by the fatigue of the journey and the excessive heat of the day; and all these things, with people staring at me, and pointing me out to others, were so very distressing that in me the words of the prophet were realized: "My spirit within me was desolate [2263] ." I was kept in this state till noon, and heartily did I repent of this visit, and that I had brought upon myself this piece of discourtesy; and my own reflection vexed me worse than this injury done me by my enemies [2264] , warring as it did against itself, and changing into a regret that I had made the venture. At last the approach to the Altars was thrown open, and we were admitted to the sanctuary; the crowd, however, were excluded, though my deacon entered along with me, supporting with his arm my exhausted frame. I addressed his Lordship, and stood for a moment, expecting from him an invitation to be seated; but when nothing of the kind was heard from him, I turned towards one of the distant seats, and rested myself upon it, still expecting that he would utter something that was friendly, or at all events kind; or at least give one nod of recognition.

Any hopes I had were doomed to complete disappointment. There ensued a silence dead as night, and looks as downcast as in tragedy, and daze, and dumbfoundedness, and perfect dumbness. A long interval of time it was, dragged out as if it were in the blackness of night. So struck down was I by this reception, in which he did not deign to accord me the merest utterance even of those common salutations by which you discharge the courtesies of a chance meeting [2265] ,--"welcome," for instance, or "where do you come from?" or "to what am I indebted for this pleasure?" or "on what important business are you here?"--that I was inclined to make this spell of silence into a picture of the life led in the underworld. Nay, I condemn the similitude as inadequate. For in that underworld the equality of conditions is complete, and none of the things that cause the tragedies of life on earth disturb existence. Their glory, as the Prophet says, does not follow men down there; each individual soul, abandoning the things so eagerly clung to by the majority here, his petulance, and pride, and conceit, enters that lower world in simple unencumbered nakedness; so that none of the miseries of this life are to be found among them. Still [2266] , notwithstanding this reservation, my condition then did appear to me like an underworld, a murky dungeon, a gloomy torture-chamber; the more so, when I reflected what treasures of social courtesies we have inherited from our fathers, and what recorded deeds of it we shall leave to our descendants. Why, indeed, should I speak at all of that affectionate disposition of our fathers towards each other? No wonder that, being all naturally equal [2267] , they wished for no advantage over one another, but thought to exceed each other only in humility. But my mind was penetrated most of all with this thought; that the Lord of all creation, the Only-begotten Son, Who was in the bosom of the Father, Who was in the beginning, Who was in the form of God, Who upholds all things by the word of His power, humbled Himself not only in this respect, that in the flesh He sojourned amongst men, but also that He welcomed even Judas His own betrayer, when he drew near to kiss Him, on His blessed lips; and that when He had entered into the house of Simon the leper He, as loving all men, upbraided his host, that He had not been kissed by him: whereas I was not reckoned by him as equal even to that leper; and yet what was I, and what was he? I cannot discover any difference between us. If one looks at it from the mundane point of view, where was the height from which he had descended, where was the dust in which I lay? If, indeed, one must regard things of this fleshly life, thus much perhaps it will hurt no one's feelings to assert that, looking at our lineage, whether as noble or as free, our position was about on a par; though, if one looked in either for the true freedom and nobility, i.e. that of the soul, each of us will be found equally a bondsman of Sin; each equally needs One Who will take away his sins; it was Another Who ransomed us both from Death and Sin with His own blood, Who redeemed us, and yet showed no contempt of those whom He has redeemed, calling them though He does from deadness to life, and healing every infirmity of their souls and bodies.

Seeing, then, that the amount of this conceit and overweening pride was so great, that even the height of heaven was almost too narrow limits for it (and yet I could see no cause or occasion whatever for this diseased state of mind, such as might make it excusable in the case of some who in certain circumstances contract it; when, for instance, rank or education, or pre-eminence in dignities of office may have happened to inflate the vainer minds), I had no means whereby to advise myself to keep quiet: for my heart within me was swelling with indignation at the absurdity of the whole proceeding, and was rejecting all the reasons for enduring it. Then, if ever, did I feel admiration for that divine Apostle who so vividly depicts the civil war that rages within us, declaring that there is a certain "law of sin in the members, warring against the law of the mind," and often making the mind a captive, and a slave as well, to itself. This was the very array, in opposition, of two contending feelings that I saw within myself: the one, of anger at the insult caused by pride, the other prompting to appease the rising storm. When by God's grace, the worse inclination had failed to get the mastery, I at last said to him, "But is it, then, that some one of the things required for your personal comfort is being hindered by our presence, and is it time that we withdrew?" On his declaring that he had no bodily needs, I spoke to him some words calculated to heal, so far as in me lay, his ill-feeling. When he had, in a very few words, declared that the anger he felt towards me was owing to many injuries done him, I for my part answered him thus: "Lies possess an immense power amongst mankind to deceive: but in the Divine Judgment there will be no place for the misunderstandings thus arising. In my relations towards yourself, my conscience is bold enough to prompt me to hope that I may obtain forgiveness for all my other sins, but that, if I have acted in any way to harm you, this may remain for ever unforgiven." He was indignant at this speech, and did not suffer the proofs of what I had said to be added.

It was now past six o'clock, and the bath had been well prepared, and the banquet was being spread, and the day was the sabbath [2268] , and a martyr's commemoration. Again observe how this disciple of the Gospel imitates the Lord of the Gospel: He, when eating and drinking with publicans and sinners, answered to those who found fault with Him that He did it for love of mankind: this disciple considers it a sin and a pollution to have us at his board, even after all that fatigue which we underwent on the journey, after all that excessive heat out of doors, in which we were baked while sitting at his gates; after all that gloomy sullenness with which he treated us to the bitter end, when we had come into his presence. He sends us off to toil painfully, with a frame now thoroughly exhausted with the over-fatigue, over the same distance, the same route: so that we scarcely reached our travelling company at sunset, after we had suffered many mishaps on the way. For a storm-cloud, gathered into a mass in the clear air by an eddy of wind, drenched us to the skin with its floods of rain; for owing to the excessive sultriness, we had made no preparation against any shower. However, by God's grace we escaped, though in the plight of shipwrecked sailors from the waves: and right glad were we to reach our company.

Having joined our forces we rested there that night, and at last arrived alive in our own district; having reaped in addition this result of our meeting him, that the memory of all that had happened before was revived by this last insult offered to us; and, you see, we are positively compelled to take measures, for the future, on our own behalf, or rather on his behalf; for it was because his designs were not checked on former occasions that he has proceeded to this unmeasured display of vanity. Something, therefore, I think, must be done on our part, in order that he may improve upon himself, and may be taught that he is human, and has no authority to insult and to disgrace those who possess the same beliefs and the same rank as himself. For just consider; suppose we granted for a moment, for the sake of argument, that it is true that I have done something that has annoyed him, what trial [2269] was instituted against us, to judge either of the fact or the hearsay? What proofs were given of this supposed injury? What Canons were cited against us? What legitimate episcopal decision confirmed any verdict passed upon us? And supposing any of these processes had taken place, and that in the proper way, my standing [2270] in the Church might certainly have been at stake, but what Canons could have sanctioned insults offered to a free-born person, and disgrace inflicted on one of equal rank with himself? "Judge righteous judgment," you who look to God's law in this matter; say wherein you deem this disgrace put upon us to be excusable. If our dignity is to be estimated on the ground of priestly jurisdiction, the privilege of each recorded by the Council [2271] is one and the same; or rather the oversight of Catholic correction [2272] , from the fact that we possess an equal share of it, is so. But if some are inclined to regard each of us by himself, divested of any priestly dignity, in what respect has one any advantage over the other; in education for instance, or in birth connecting with the noblest and most illustrious lineage, or in theology? These things will be found either equal, or at all events not inferior, in me. "But what about revenue?" he will say. I would rather not be obliged to speak of this in his case; thus much only it will suffice to say, that our own was so much at the beginning, and is so much now; and to leave it to others to enquire into the causes of this increase of our revenue [2273] , nursed as it is up till now, and growing almost daily by means of noble undertakings. What licence, then, has he to put an insult upon us, seeing that he has neither superiority of birth to show, nor a rank exalted above all others, nor a commanding power of speech, nor any previous kindness done to me? While, even if he had all this to show, the fault of having slighted those of gentle birth would still be inexcusable. But he has not got it; and therefore I deem it right to see that this malady of puffed-up pride is not left without a cure; and it will be its cure to put it down to its proper level, and reduce its inflated dimensions, by letting off a little of the conceit with which he is bursting. The manner of effecting this we leave to God. __________________________________________________________________

[2259] The date of this letter is probably as late as 393. Flavian's authority at Antioch was now undisputed, by his reconciliation, after the deaths of Paulinus and Evagrius, with the Bishops of Alexandria and Rome, and, through them, with all his people. Gregory writes to him not only as his dear friend, but one who had known how to appease wrath, and to check opposition from the Emperor downward. He died in 404. The litigiousness of Helladius is described by Greg. Naz., Letter ccxv. He it was who a few years later, against Ambrose's authority, and for mere private interest, consecrated the physician Gerontius (Sozomen, viii. 6).

[2260] Sebasteia (Sivâs) was in Pontus on the upper Halys: and the "mountain district" between this and Helladius' "metropolis" (Cæsarea, ad Argæum) must have been some offshoots of the Anti-Taurus.

[2261] His brother, who had urged him to write the books against Eunomius, and to whom he sent On the Making of Man.

[2262] marturi& 251;, i.e. dedicated in this case to Peter; but the word is used even of a chapel dedicated to Christ.

[2263] ekediasen Ps. cxliii. 4 (LXX.).

[2264] chalepoteron tes para ton echthron moi genomenes hubreos. The Latin does not express this, "quam si ab hostibus profecta fuisset."

[2265] ton katemaxeumenon (so Paris Editt. and Migne, but it must be kathemaxeumenon, from hamaxa) touton ten suntuchian aphosioumenon

[2266] plen all' emoi, k.t.l. See note, p. 313.

[2267] en homotimo te phusei. Cf. hoi homotimoi, the peers of the Persian kingdom.

[2268] Cf. Dies Dominica (by Thomas Young, tutor of Milton the poet): "It's without controversie that the Oriental Christians, and others, did at that time hold assemblies on the Sabbath day....Yet did they not hold the Sabbath day holy," p. 35. Again, "Socrates doth not record that they of Alexandria and Rome did celebrate those mysteries on the Sabbath. While Chrysostom requireth it of the rich Lords of Villages, that they build Churches in them (Hom. 18 in Act.), he distinguisheth those congregations that were on other days from those that were held upon the Lord's day. Upon those congregations (sunaxeis) Prayers and hymns were had, in these an oblation was made on every Lord's day,' and for that cause the Lord's day is in Chrysostom called, dies panis'. Athanasius purgeth himself of a calumny imputed to him, for breaking the cup, because it was not the time of administering the holy mysteries; for it is not,' saith he, the Lord's day.'" A law of Constantine had enacted that the first day of the week, "the Lord's day," should be observed with greater solemnity than formerly; which shows that the seventh day, the Sabbath, still held its place; and it does not follow that in remoter places, as here, both were kept. The hour of service was generally "in the evening after sunset; or in the morning before the dawn," Mosheim.

[2269] kriterion

[2270] ton bathmon i.e."a grade of honour": cf. 1 Tim. iii. 13. bathmon heautois kalon peripoiountai. So in the Canons often.

[2271] The Council of Constantinople.

[2272] the oversight of Catholic correction. "On July 30, 381, the Bishop of Nyssa received the supreme honour of being named by Theodosius as one of the acknowledged authorities in all matters of theological orthodoxy: and he was appointed to regulate the affairs of the Church in Asia Minor, conjointly with Helladius of Cæsarea, and Otreius of Melitene:" Farrar's Lives of the Fathers, 1889.

[2273] He is speaking of the funds of his Diocese, which at one period certainly he had been accused of mismanaging. __________________________________________________________________ __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References

Genesis

[6]1:1 [7]1:1 [8]1:3 [9]1:26 [10]1:26 [11]1:26 [12]1:26 [13]1:26 [14]1:26 [15]1:26-27 [16]1:27 [17]1:27 [18]1:27 [19]1:27 [20]1:27 [21]1:27 [22]1:27 [23]1:27 [24]1:28 [25]1:28 [26]1:31 [27]2:1 [28]2:4 [29]2:7 [30]2:7 [31]2:9 [32]2:16 [33]2:17 [34]2:17 [35]2:19-20 [36]3:5-6 [37]3:8 [38]3:16 [39]3:16 [40]3:19 [41]3:21 [42]4:1 [43]5:2 [44]5:3 [45]5:24 [46]8:21 [47]9:3 [48]11:7 [49]11:9 [50]14:18 [51]15:6 [52]18:12 [53]18:27 [54]23:7 [55]24 [56]25:26 [57]26:15 [58]29 [59]29:32-35 [60]30:37 [61]33:3 [62]38:29 [63]42:15 [64]43:23 [65]46:27 [66]48:5 [67]49:9 [68]50:3

Exodus

[69]1:17 [70]2 [71]2:10 [72]3:2 [73]3:4 [74]3:4 [75]3:4 [76]3:14 [77]3:14 [78]7:1 [79]7:1 [80]7:1 [81]7:17 [82]14:15 [83]15:10 [84]15:20 [85]15:20 [86]16:18 [87]16:33 [88]19:15 [89]20:3 [90]32:34 [91]33:2 [92]33:12 [93]33:15 [94]33:17 [95]33:20 [96]34:9 [97]34:14 [98]34:14 [99]35:30

Leviticus

[100]2:5 [101]19:31

Numbers

[102]22 [103]25:7-8

Deuteronomy

[104]4:23 [105]6:4 [106]6:13 [107]10:22 [108]30:14 [109]32:6 [110]32:17 [111]32:30

Joshua

[112]3 [113]4 [114]23:10

Judges

[115]8:19 [116]13:18 [117]20:16

1 Samuel

[118]2:12 [119]2:30 [120]15:35 [121]19:24 [122]28:13

2 Samuel

[123]6:14

1 Kings

[124]18

2 Kings

[125]2 [126]5 [127]23:5

2 Chronicles

[128]28:2

Job

[129]5:13 [130]9:9 [131]10:9 [132]14:1 [133]26:7 [134]30:29 [135]38:32 [136]38:36

Psalms

[137]1:4 [138]2:6 [139]2:6 [140]4:1 [141]4:2 [142]4:2-3 [143]6:3 [144]7:1 [145]7:8 [146]7:10 [147]7:11 [148]8:6 [149]8:6-8 [150]8:7-8 [151]10:16 [152]13:2 [153]13:2 [154]13:4 [155]16:2 [156]16:4 [157]16:8 [158]18:1 [159]18:25-26 [160]19:1 [161]19:1 [162]19:1-3 [163]19:6-8 [164]23:1 [165]23:2 [166]23:2 [167]23:4 [168]24:1 [169]24:1 [170]24:4 [171]27:1 [172]28:8 [173]29:1 [174]29:3-4 [175]29:10 [176]30:10 [177]31:3 [178]31:3 [179]31:19 [180]31:21 [181]32:9 [182]33:4 [183]33:6 [184]33:9 [185]34:5 [186]35:15 [187]36:6 [188]36:6 [189]36:6 [190]36:9 [191]36:9 [192]37:4 [193]37:24 [194]39 [195]39:5 [196]39:5 [197]39:6 [198]40:20 [199]42:2 [200]44:4 [201]44:21 [202]45:6 [203]45:7-8 [204]45:13 [205]45:15 [206]47:3 [207]47:3 [208]49:13 [209]51:12 [210]51:12 [211]51:14 [212]53:6 [213]55:2 [214]55:6 [215]55:19 [216]56:3 [217]58:10 [218]60:8 [219]61:3 [220]62:1 [221]65:2 [222]66:6 [223]66:6 [224]66:6 [225]66:10-11 [226]68:26 [227]68:35 [228]69:1 [229]69:2 [230]69:2 [231]69:16 [232]72:3 [233]74:12 [234]74:12 [235]74:12 [236]76:17 [237]77:10 [238]77:20 [239]78:25 [240]78:40 [241]78:65 [242]80:1 [243]81:5 [244]81:9 [245]81:9 [246]81:10 [247]81:10 [248]81:17 [249]82:5 [250]82:5 [251]84:3 [252]84:5 [253]84:9 [254]84:10 [255]84:11 [256]84:12 [257]86:15 [258]89:6 [259]92:15 [260]92:15 [261]94:9 [262]94:19 [263]95 [264]95:4 [265]96:5 [266]96:6 [267]97:7 [268]98:10 [269]98:10 [270]99:5 [271]99:9 [272]102:25 [273]102:25-26 [274]102:27 [275]102:27 [276]102:27 [277]103:8 [278]103:8 [279]103:12 [280]103:21 [281]104 [282]104:15 [283]104:24 [284]104:24 [285]104:29-30 [286]104:31-35 [287]106 [288]106:1 [289]106:40 [290]108:4-7 [291]108:9 [292]110:1 [293]110:1 [294]110:2 [295]113:9 [296]114:4 [297]114:6 [298]115:11 [299]116:11 [300]116:15-16 [301]118:13 [302]118:27 [303]118:27 [304]119:73 [305]119:91 [306]119:91 [307]119:127 [308]119:132 [309]120:3 [310]120:5-6 [311]124:5-7 [312]124:7 [313]126:1 [314]126:3 [315]135:6 [316]137 [317]137:9 [318]138:6 [319]141:3 [320]142:10 [321]143:4 [322]143:6 [323]143:10 [324]143:10 [325]144:1 [326]144:4 [327]145:3 [328]145:3 [329]145:16 [330]146:8 [331]147:4 [332]147:5 [333]148:2-10 [334]148:5 [335]148:5 [336]148:5 [337]148:5 [338]148:5 [339]148:5

Proverbs

[340]1:2 [341]1:3 [342]1:6 [343]3:18 [344]3:18 [345]3:18 [346]4:6 [347]4:6 [348]4:6 [349]8:5 [350]8:5 [351]8:12 [352]8:12 [353]8:21-22 [354]8:22 [355]8:22 [356]8:22 [357]8:22 [358]8:22 [359]8:22 [360]8:22 [361]8:23-25 [362]8:26 [363]8:27 [364]8:27-8 [365]8:28 [366]8:28 [367]8:32 [368]9:1 [369]9:1 [370]9:5 [371]11:22 [372]15:19 [373]17:6 [374]20:6 [375]27:2 [376]30:3 [377]30:15 [378]31:1 [379]31:6 [380]31:6

Ecclesiastes

[381]1:4 [382]1:8 [383]3:1-11 [384]4:9 [385]4:10 [386]5:2 [387]7:16 [388]8:5 [389]11:5 [390]11:7

Song of Solomon

[391]1:3 [392]1:3 [393]1:3 [394]4:12 [395]100

Isaiah

[396]1:16 [397]1:16 [398]4:4 [399]5:20 [400]5:21 [401]6:1 [402]6:6-7 [403]6:9-10 [404]8:18 [405]9:6 [406]9:6 [407]12:3 [408]13:10 [409]13:21 [410]22:4 [411]25:8 [412]26:18 [413]26:18 [414]26:19 [415]28:11 [416]28:16 [417]29:4 [418]29:13 [419]29:13 [420]34:13 [421]35:1-2 [422]35:2 [423]35:2 [424]40:8 [425]40:12 [426]40:12 [427]40:12-22 [428]40:15 [429]41:4 [430]41:10 [431]42:8 [432]43:1 [433]43:25 [434]44:25 [435]45:14-15 [436]49:5 [437]49:20 [438]51:7 [439]59:5 [440]60:8 [441]60:8 [442]61:10 [443]64:4 [444]66:1 [445]66:2

Jeremiah

[446]1:39 [447]3:3 [448]9:17 [449]10:11 [450]17:11 [451]31:15 [452]31:33

Lamentations

[453]1:4 [454]4:20

Ezekiel

[455]18:20 [456]36:25-27 [457]37:1-10

Daniel

[458]2:45 [459]7:10

Hosea

[460]3:2 [461]13:3 [462]13:7

Joel

[463]2:13 [464]2:28

Amos

[465]4:13 [466]5:8 [467]8:11

Jonah

[468]3:5

Micah

[469]1:8

Habakkuk

[470]2:15

Zephaniah

[471]3:7-13

Zechariah

[472]3:1 [473]3:3 [474]5:7 [475]7:9 [476]9:17

Malachi

[477]3:1 [478]3:2-3

Matthew

[479]1:20 [480]2:20 [481]3:7 [482]3:7 [483]3:9 [484]3:10 [485]4:4 [486]5 [487]5:3 [488]5:7 [489]5:14 [490]5:26 [491]5:28 [492]5:44 [493]6:24 [494]6:25 [495]7:6 [496]7:8 [497]7:18 [498]7:23 [499]8:11 [500]8:17 [501]8:26 [502]9 [503]9:4 [504]9:12 [505]9:12 [506]10:16 [507]11:10 [508]11:12 [509]11:27 [510]11:27 [511]11:27 [512]12:11 [513]12:28 [514]12:28 [515]12:50 [516]13:27 [517]13:39 [518]13:43 [519]13:47-48 [520]15:8 [521]17:5 [522]18:6 [523]18:10 [524]18:23 [525]19:17 [526]20:13 [527]20:15 [528]21:42 [529]22:20-21 [530]22:37 [531]22:45 [532]23:8-10 [533]24:35 [534]25:1 [535]25:25 [536]25:34 [537]26:13 [538]26:24 [539]26:29 [540]28:6 [541]28:19 [542]28:19

Mark

[543]2 [544]2:17 [545]3:29 [546]6:50 [547]8:25 [548]8:38 [549]8:38 [550]9:25 [551]9:42 [552]9:48 [553]12:30 [554]13:1 [555]14:9 [556]14:38

Luke

[557]1:1 [558]1:2 [559]2:6-7 [560]2:30 [561]2:52 [562]3:23 [563]4:23 [564]4:39 [565]5:20 [566]5:23 [567]6:36 [568]6:40 [569]7:13-15 [570]7:32 [571]7:41 [572]10:16 [573]10:18 [574]10:40 [575]11:27 [576]12:10 [577]12:36 [578]13:29 [579]15:8 [580]16:24-31 [581]16:26 [582]17:21 [583]17:33 [584]19:8 [585]19:10 [586]20:35-36 [587]22:35 [588]23:27-29 [589]23:43 [590]23:46 [591]24:39

John

[592]1 [593]1:1 [594]1:1 [595]1:1 [596]1:1 [597]1:1 [598]1:1 [599]1:1 [600]1:1 [601]1:1 [602]1:1 [603]1:1 [604]1:1 [605]1:1 [606]1:1 [607]1:1 [608]1:1 [609]1:1 [610]1:1-2 [611]1:3 [612]1:3 [613]1:3 [614]1:3 [615]1:3 [616]1:3 [617]1:3 [618]1:3 [619]1:4 [620]1:4 [621]1:4 [622]1:4 [623]1:5 [624]1:5 [625]1:9 [626]1:9 [627]1:9 [628]1:9 [629]1:12 [630]1:12 [631]1:13 [632]1:13 [633]1:14 [634]1:14 [635]1:14 [636]1:14 [637]1:14 [638]1:14 [639]1:18 [640]1:18 [641]1:18 [642]1:18 [643]1:18 [644]1:18 [645]1:18 [646]1:18 [647]2 [648]2:1 [649]2:19 [650]2:19 [651]3:3 [652]3:3 [653]3:3 [654]3:3 [655]3:4 [656]3:4 [657]3:5 [658]3:6 [659]3:6 [660]3:6 [661]3:6 [662]3:8 [663]3:8 [664]3:8 [665]3:8 [666]3:10 [667]3:31 [668]3:36 [669]4:7-8 [670]4:13-14 [671]4:14 [672]4:22 [673]4:24 [674]4:24 [675]4:24 [676]4:49 [677]4:57 [678]5:14 [679]5:17 [680]5:19 [681]5:21 [682]5:21 [683]5:22 [684]5:22 [685]5:22 [686]5:22 [687]5:22 [688]5:22 [689]5:23 [690]5:23 [691]5:23 [692]5:23 [693]5:23 [694]5:26 [695]5:29 [696]5:37 [697]5:44 [698]6:27 [699]6:32 [700]6:51 [701]6:63 [702]7:20 [703]7:24 [704]7:37 [705]7:37 [706]8:15 [707]8:34 [708]8:40 [709]8:44 [710]9:5 [711]10:5 [712]10:5 [713]10:9 [714]10:17-18 [715]10:18 [716]10:18 [717]10:30 [718]10:30 [719]10:30 [720]10:30 [721]10:30 [722]10:30 [723]10:37 [724]10:38 [725]11:25 [726]11:25 [727]11:51 [728]12:20 [729]12:23 [730]12:26 [731]12:28 [732]12:30 [733]12:35 [734]12:41 [735]13:13 [736]13:35 [737]14:3 [738]14:6 [739]14:6 [740]14:6 [741]14:6 [742]14:8 [743]14:9 [744]14:9 [745]14:9 [746]14:9 [747]14:9 [748]14:9 [749]14:9-10 [750]14:10 [751]14:10 [752]14:10 [753]14:10 [754]14:10 [755]14:10 [756]14:10 [757]14:11 [758]14:11 [759]14:16 [760]14:23 [761]14:27 [762]15:15 [763]15:15 [764]15:22 [765]15:26 [766]15:26 [767]16:15 [768]16:15 [769]16:15 [770]16:15 [771]16:21 [772]16:21 [773]16:33 [774]17:3 [775]17:3 [776]17:4 [777]17:5 [778]17:10 [779]17:10 [780]17:10 [781]17:10 [782]17:10 [783]17:11 [784]17:12 [785]17:23 [786]17:25 [787]18:5-6 [788]19:23-24 [789]20:2 [790]20:13 [791]20:17 [792]20:17 [793]20:21 [794]20:27 [795]21:16-17 [796]21:25

Acts

[797]1:7 [798]1:7 [799]2:17 [800]2:24 [801]2:24 [802]2:27 [803]2:31 [804]2:36 [805]2:36 [806]2:36 [807]2:36 [808]2:36 [809]2:36 [810]2:36 [811]2:36 [812]2:36 [813]2:36 [814]2:47 [815]3:15 [816]5:3 [817]7:14 [818]7:19 [819]9:5 [820]10:38 [821]10:38 [822]17 [823]17:18 [824]17:21 [825]17:28 [826]28:2-4 [827]28:25 [828]28:25-26

Romans

[829]1:1 [830]1:17 [831]1:20 [832]1:20 [833]1:20 [834]1:25 [835]1:26 [836]2:20 [837]2:24 [838]3:3-9 [839]3:6 [840]4:21 [841]4:22 [842]5:15 [843]6:3 [844]6:10 [845]6:10 [846]6:13 [847]6:17 [848]7:7 [849]7:14 [850]7:14 [851]8:3 [852]8:3 [853]8:9 [854]8:13 [855]8:14 [856]8:14 [857]8:15 [858]8:16 [859]8:19-23 [860]8:20-1 [861]8:21 [862]8:21 [863]8:21 [864]8:24 [865]8:26 [866]8:29 [867]8:29 [868]8:29 [869]8:32 [870]8:32 [871]8:32 [872]9:5 [873]9:5 [874]9:5 [875]9:5 [876]9:5 [877]9:10 [878]9:16 [879]9:21 [880]10:8 [881]10:10 [882]11:2 [883]11:16 [884]11:16 [885]11:16 [886]11:33 [887]11:33-34 [888]11:34 [889]11:36 [890]12:1-2 [891]12:3 [892]12:15 [893]13:14 [894]13:14 [895]14:9 [896]14:17 [897]15:6 [898]16:25 [899]16:26

1 Corinthians

[900]1:5 [901]1:13 [902]1:18 [903]1:20 [904]1:24 [905]1:24 [906]1:24 [907]1:24 [908]1:24 [909]1:24 [910]1:24 [911]1:24 [912]1:24 [913]1:26-27 [914]2:1-8 [915]2:8 [916]2:8 [917]2:8 [918]2:9 [919]2:9 [920]2:10 [921]2:10 [922]2:11 [923]2:14-15 [924]2:15 [925]2:15 [926]2:15 [927]2:16 [928]3:3 [929]3:11 [930]3:12 [931]3:12 [932]3:14 [933]3:19 [934]4:15 [935]4:15 [936]5:6 [937]5:12 [938]7:32 [939]7:32 [940]7:35 [941]8:6 [942]8:6 [943]8:6 [944]8:13 [945]10:1-2 [946]10:11 [947]10:11 [948]11:2 [949]12:3 [950]12:3 [951]12:6 [952]12:6 [953]12:6 [954]12:11 [955]12:11 [956]12:11 [957]12:11 [958]12:11 [959]12:14-24 [960]12:26 [961]13:6 [962]13:8 [963]13:8-13 [964]13:10 [965]13:11 [966]13:12 [967]14:2 [968]14:16 [969]14:20 [970]14:21 [971]15:12 [972]15:19 [973]15:20 [974]15:21 [975]15:28 [976]15:28 [977]15:29 [978]15:35 [979]15:37 [980]15:41 [981]15:47 [982]15:47 [983]15:51 [984]15:51-52 [985]15:52

2 Corinthians

[986]1:3-4 [987]1:3-4 [988]3:2 [989]3:6 [990]3:6 [991]3:14-15 [992]3:15 [993]3:16-17 [994]3:17 [995]3:17 [996]3:17 [997]4:2 [998]4:16 [999]4:18 [1000]4:18 [1001]5:1 [1002]5:4 [1003]5:4 [1004]5:4 [1005]5:16 [1006]5:16 [1007]5:17 [1008]5:17 [1009]5:20 [1010]5:21 [1011]5:21 [1012]5:21 [1013]5:21 [1014]5:21 [1015]5:21 [1016]6:6 [1017]6:7 [1018]6:14 [1019]6:15-16 [1020]6:16 [1021]7:6 [1022]8:15 [1023]12:4 [1024]12:4 [1025]13:3 [1026]13:3 [1027]13:3 [1028]13:4 [1029]13:4 [1030]13:4 [1031]13:11 [1032]13:13

Galatians

[1033]1:8-9 [1034]3:13 [1035]3:13 [1036]3:13 [1037]3:13 [1038]3:20 [1039]3:28 [1040]3:28 [1041]4:8 [1042]4:8 [1043]4:8 [1044]4:8 [1045]4:19 [1046]4:20 [1047]4:22 [1048]4:31 [1049]5:1 [1050]5:13 [1051]5:17 [1052]5:17 [1053]5:25 [1054]6:3 [1055]6:14 [1056]6:14

Ephesians

[1057]1:21 [1058]2:3 [1059]2:12 [1060]2:15 [1061]2:16 [1062]3:16 [1063]3:18 [1064]3:18 [1065]4:6 [1066]4:22-23 [1067]4:24 [1068]4:24 [1069]4:24 [1070]4:24 [1071]4:24 [1072]5:27 [1073]5:27 [1074]6:12 [1075]6:24

Philippians

[1076]1:6 [1077]1:23 [1078]1:23 [1079]1:23 [1080]1:23 [1081]2:5 [1082]2:6 [1083]2:6 [1084]2:6 [1085]2:6 [1086]2:7 [1087]2:7 [1088]2:7 [1089]2:7 [1090]2:7-8 [1091]2:8 [1092]2:9 [1093]2:9 [1094]2:9 [1095]2:9 [1096]2:9 [1097]2:10 [1098]2:10 [1099]2:10 [1100]2:10 [1101]2:10 [1102]2:10-11 [1103]2:10-11 [1104]2:10-11 [1105]2:10-11 [1106]2:11 [1107]2:11 [1108]3:13 [1109]3:21

Colossians

[1110]1:15 [1111]1:15 [1112]1:15 [1113]1:15 [1114]1:16 [1115]1:16 [1116]1:16 [1117]1:16 [1118]1:16 [1119]1:16 [1120]1:16-17 [1121]1:16-17 [1122]1:17 [1123]1:17 [1124]1:18 [1125]1:18 [1126]1:18 [1127]1:18 [1128]1:18 [1129]2:8 [1130]2:9 [1131]2:9 [1132]2:9 [1133]2:16 [1134]3:1 [1135]3:2 [1136]3:3 [1137]3:9 [1138]3:9-10 [1139]3:10 [1140]3:11 [1141]3:24

1 Thessalonians

[1142]1:10 [1143]4:13 [1144]4:16 [1145]4:16 [1146]4:17 [1147]5:5 [1148]5:21 [1149]5:23 [1150]5:23

2 Thessalonians

[1151]3:8

1 Timothy

[1152]1:7 [1153]1:7 [1154]1:7 [1155]1:7 [1156]1:7 [1157]1:15 [1158]1:17 [1159]2:4 [1160]2:4 [1161]2:4 [1162]2:5 [1163]2:5 [1164]2:5 [1165]2:5 [1166]2:5 [1167]2:5 [1168]2:14 [1169]2:15 [1170]3:2 [1171]3:4 [1172]3:13 [1173]3:16 [1174]3:16 [1175]3:16 [1176]3:16 [1177]3:16 [1178]3:16 [1179]3:16 [1180]4 [1181]4:2 [1182]4:4 [1183]4:4 [1184]4:4 [1185]4:5 [1186]4:7 [1187]4:10 [1188]6:10 [1189]6:16 [1190]6:16 [1191]6:16 [1192]6:16 [1193]6:16 [1194]6:16 [1195]6:16 [1196]6:16 [1197]6:16

2 Timothy

[1198]1:13 [1199]2:5 [1200]2:13 [1201]2:16 [1202]2:19 [1203]2:20 [1204]3:8 [1205]3:16 [1206]4:5 [1207]4:17

Titus

[1208]2:9 [1209]2:11 [1210]2:13 [1211]2:13 [1212]2:13 [1213]3:5

Philemon

[1214]1:10

Hebrews

[1215]1 [1216]1:1 [1217]1:2 [1218]1:2 [1219]1:2 [1220]1:3 [1221]1:3 [1222]1:3 [1223]1:3 [1224]1:3 [1225]1:3 [1226]1:3 [1227]1:3 [1228]1:3 [1229]1:3 [1230]1:3 [1231]1:3 [1232]1:3 [1233]1:3 [1234]1:3 [1235]1:3 [1236]1:3 [1237]1:3 [1238]1:4 [1239]1:6 [1240]1:6 [1241]1:6 [1242]1:6 [1243]1:6-12 [1244]1:7 [1245]1:14 [1246]1:14 [1247]2:10 [1248]2:13 [1249]2:14 [1250]2:14 [1251]2:14 [1252]3:1-2 [1253]3:7 [1254]3:7 [1255]4:15 [1256]4:15 [1257]5:5 [1258]5:12 [1259]5:14 [1260]5:14 [1261]6:8 [1262]6:11 [1263]6:16 [1264]6:20 [1265]6:20 [1266]7:3 [1267]7:3 [1268]7:3 [1269]7:9-10 [1270]7:21 [1271]8:13 [1272]9:4 [1273]9:13 [1274]9:15 [1275]10:16 [1276]10:20 [1277]10:22 [1278]11:1 [1279]11:1 [1280]11:1 [1281]11:1 [1282]11:3 [1283]11:3 [1284]11:4 [1285]11:6 [1286]11:6 [1287]11:8 [1288]11:11 [1289]11:13 [1290]11:27 [1291]11:40 [1292]12:1 [1293]12:2 [1294]12:15 [1295]12:29 [1296]13:16

James

[1297]1:15 [1298]1:17

1 Peter

[1299]1:24 [1300]1:24 [1301]2:8 [1302]2:22 [1303]2:22 [1304]3:14

2 Peter

[1305]1:4

1 John

[1306]1:2

Revelation

[1307]1:5 [1308]1:16 [1309]20:5

Wisdom of Solomon

[1310]1:4 [1311]7:18 [1312]7:25 [1313]7:25 [1314]13 [1315]13:5 [1316]13:5 [1317]13:5 [1318]16:14 [1319]16:20

Baruch

[1320]3:37 [1321]3:37 [1322]3:37 [1323]3:37

Susanna

[1324]1:42 [1325]1:42 [1326]1:42

3 Maccabees

[1327]2:14 __________________________________________________________________

Index of Greek Words and Phrases

* Amiges: [1328]1 * Apokatastasis: [1329]1 * Basileusei Kurios eis ton ai& 242;na, kai eis ton ai& 242;na tou ai& 242;nos;: [1330]1 * Gennetos: [1331]1 * Doxa: [1332]1 * Eisphresanton: [1333]1 * Zorotero: [1334]1 * Theou: [1335]1 * Theos: [1336]1 [1337]2 [1338]3 * Theos kurios, kai epephanen hemin; sustesasthe ten eorten en tois pukazousin heos ton keraton tou thusiasteriou: [1339]1 * Theos: [1340]1 [1341]2 * Karnaphouk: [1342]1 * Kurios ektise me, k.t.l: [1343]1 * Logos: [1344]1 [1345]2 [1346]3 [1347]4 [1348]5 [1349]6 [1350]7 [1351]8 [1352]9 [1353]10 [1354]11 [1355]12 [1356]13 [1357]14 [1358]15 [1359]16 * Nebel oinou, hoper esti metron xeston r'n': [1360]1 * Housios: [1361]1 * Plen alla: [1362]1 * Plen all' ouk anelpisteon soi kai ton onuchon ekeinou: [1363]1 * Prounikos Sophia: [1364]1 * Prototokos: [1365]1 * Pros tous suneisaktous echontas: [1366]1 * Ti gar baptizontai eis Christon: [1367]1 * Tis de edoke gunaixin huphasmatos sophian, e poikiltiken epistemen: [1368]1 * Tis emetrjse...ton ouranon spithame: [1369]1 * To Dauid (dia) Ieremiou: [1370]1 * To gar, k. t. l: [1371]1 * Christou: [1372]1 * aition: [1373]1 * ai& 240;n: [1374]1 [1375]2 * aioni& 251;: [1376]1 * aionios: [1377]1 * hairounta: [1378]1 * augazein: [1379]1 * autoi hautois ouch homologoumenoi logoi: [1380]1 * autou: [1381]1 * auten: [1382]1 * auto to kalon: [1383]1 * auto to peplasmenon tes huponoias: [1384]1 * autos: [1385]1 [1386]2 * autos theos: [1387]1 * autes: [1388]1 [1389]2 [1390]3 * autes methistamenes: [1391]1 * auto: [1392]1 [1393]2 * auto; auton: [1394]1 * hautos: [1395]1 * bathmon heautois kalon peripoiountai: [1396]1 * bareia: [1397]1 * biazomenes: [1398]1 * biotikes apates: [1399]1 * bracheia: [1400]1 * brotos gar gennetos gunaikos, oligobios kai pleres orges: [1401]1 * brotos: [1402]1 * brosteres: [1403]1 * ballontes: [1404]1 * baptisma, pistis: [1405]1 * barbaroi: [1406]1 * barbaroi hoi apaideutoi: [1407]1 * bion: [1408]1 * bios: [1409]1 [1410]2 * gasteros: [1411]1 * gaian: [1412]1 * gaian epistrephetai: [1413]1 * gegennekota: [1414]1 * genealogein: [1415]1 * geneseos: [1416]1 * genikotero: [1417]1 * genikotero tini logo ten noeran ousian te aisthete sunkatemixen: [1418]1 * genikes: [1419]1 * genneseos: [1420]1 [1421]2 * gennemata echidnon: [1422]1 * genesetai: [1423]1 * genomenos: [1424]1 * geode: [1425]1 * ginomenon: [1426]1 * gnorizomenais: [1427]1 * gnorizomenen: [1428]1 * gnoristikon: [1429]1 * gnostikon: [1430]1 * gnoston: [1431]1 * gnosin: [1432]1 * gnosis: [1433]1 * graphikes technes: [1434]1 * gar: [1435]1 [1436]2 [1437]3 [1438]4 [1439]5 * gangraina: [1440]1 * gennema: [1441]1 [1442]2 [1443]3 [1444]4 [1445]5 * gennema, poiema: [1446]1 * gennesin: [1447]1 * gennesis: [1448]1 [1449]2 * gennetos: [1450]1 * ginetai: [1451]1 * daimones: [1452]1 * dedokosi: [1453]1 * dedokasi: [1454]1 * dexias: [1455]1 * deuteros logos: [1456]1 * deiknusin: [1457]1 * deiknutai: [1458]1 * deixasthai: [1459]1 * dein: [1460]1 * delonoti: [1461]1 * diabeblemeno pros areten kai kalokagathian: [1462]1 * diabebleothai dokei: [1463]1 * diaballesthai: [1464]1 * diabebletai: [1465]1 * diagluphous: [1466]1 * diagonizesthai: [1467]1 * diadochen Uphegesis: [1468]1 * diatheontes asteres: [1469]1 * diakomesasa: [1470]1 * diakomisasa: [1471]1 * diakonesai: [1472]1 * diakonesasa: [1473]1 [1474]2 * diaperainontes: [1475]1 * diaspatai: [1476]1 * diastematiken: [1477]1 * diastematikes: [1478]1 * diastoichizomena: [1479]1 * diaschizetai: [1480]1 * diasozein: [1481]1 * diasostes: [1482]1 * diateichizomena: [1483]1 * diatattontas: [1484]1 * diaphorountas: [1485]1 * diaphorous dechesthai epinoias: [1486]1 * diaphugoi: [1487]1 * digluphous: [1488]1 * didaskalian exomologeseos huphegoumenos: [1489]1 * didaxosi: [1490]1 * didaskosi: [1491]1 * diegemasin: [1492]1 * dieremene: [1493]1 * dia: [1494]1 * dia broseos: [1495]1 * dia mesou ou gegonen: [1496]1 * dia tou henos kai pros ta sunemmena touto: [1497]1 * dia tes aischras apotiseos ton emeton anekinesan: [1498]1 * dia tes basanou: [1499]1 * dia ton kata ten basin poron: [1500]1 * dia ton historoumenon thaumaton ouk amphiballomen: [1501]1 * dia ton homoion: [1502]1 * dia te tas ennoias: [1503]1 * diakonos genomene: [1504]1 * diakrisis: [1505]1 * dianoia, to zoopoion aition: [1506]1 * diaphoros: [1507]1 * diexodos: [1508]1 * diekei: [1509]1 * diattontas: [1510]1 * di' analuseos: [1511]1 * di' aneseos: [1512]1 * di' epitaseos: [1513]1 * di' heautou: [1514]1 * di' heterou tinos organou: [1515]1 * di' hes oimai kai ten Theotokon prodiatupousthai Marian: [1516]1 * dogmaton akribeia: [1517]1 * dokeie to empalin: [1518]1 * dokei, e to empalin: [1519]1 * doleran: [1520]1 * doruphorousin: [1521]1 * dous: [1522]1 * doulos gastros, kai ton hupo gastera: [1523]1 * dunamei: [1524]1 * dunameis: [1525]1 [1526]2 [1527]3 * dorophorousin: [1528]1 * de: [1529]1 * dexasthai: [1530]1 * de: [1531]1 * demous: [1532]1 * doxa: [1533]1 * ei: [1534]1 * ei: [1535]1 [1536]2 * ei gar alethes ho logos ho kata se, kai to suneche te pros, k. t. l: [1537]1 * ei de mikroteron: [1538]1 * ei de mikroteron: [1539]1 * ei de ti: [1540]1 * ei kai...kata se: [1541]1 * ei kan he!: [1542]1 * ei me eie: [1543]1 * ei anti: [1544]1 * eikotos: [1545]1 * eileseos: [1546]1 * eirmon: [1547]1 * eirmo: [1548]1 * eis: [1549]1 [1550]2 * eis plethoriken aedian ekpipton: [1551]1 * eis to analusai, kai sun Christo einai: [1552]1 * eis to homogenes heauton eisagage: [1553]1 * eis asebeian graphein: [1554]1 * eis apeiron parateinetai: [1555]1 * eis orthoteta logou: [1556]1 * eis orthotetos apodeixin: [1557]1 * eisagage: [1558]1 * eispedan: [1559]1 * eisphtheiromenos: [1560]1 * eisphorein: [1561]1 * heirgmo: [1562]1 * ei ti makarion, k.t.l: [1563]1 * ei tina touton kata ton authon logon sunousiomenen tis einai legoi dunamin, k.t.l: [1564]1 * eilesin: [1565]1 * eipate: [1566]1 * eiper to haploun: [1567]1 * eiper he energeia ton parepomenon tis einai te prote ousia memarturetai: [1568]1 * eiper hebosin hoi kata tous nun tois logois akmazontes: [1569]1 * eipomen: [1570]1 * eipomen: [1571]1 * einai: [1572]1 * eipen: [1573]1 [1574]2 * eipon: [1575]1 [1576]2 [1577]3 * euangelisamenos: [1578]1 * eugenes ton aph' heliou anatolon: [1579]1 * eudokia: [1580]1 * eulabeian tina prospoieton kai epilepton: [1581]1 * eupeitheias: [1582]1 * euruthmon: [1583]1 * eusebeias: [1584]1 * eusebos: [1585]1 * euteremonton: [1586]1 * euphrosune: [1587]1 * zetoumenou: [1588]1 * zotike dunamis: [1589]1 [1590]2 * zoon: [1591]1 * thaumastoutai: [1592]1 * thaumatopoiountas: [1593]1 * thaumatopoiias: [1594]1 * theasthai: [1595]1 [1596]2 * theata: [1597]1 * theates: [1598]1 * theomachia: [1599]1 * theopoioumenon: [1600]1 * theopoiesis: [1601]1 * theotokos: [1602]1 * theoi: [1603]1 * therapeuesthai: [1604]1 * therapeuein: [1605]1 * theoria: [1606]1 * theaomai: [1607]1 * theon: [1608]1 [1609]2 * theos: [1610]1 * theon: [1611]1 * theos: [1612]1 [1613]2 [1614]3 [1615]4 [1616]5 [1617]6 [1618]7 * theotes: [1619]1 [1620]2 * theorema: [1621]1 * thinganomen: [1622]1 * tholeran: [1623]1 * thusiasteria: [1624]1 * thusian: [1625]1 * thalamos: [1626]1 * thanatos: [1627]1 * thea: [1628]1 * thesei: [1629]1 * thesis: [1630]1 * theosis: [1631]1 * katharsi& 251;: [1632]1 * kathegeseos: [1633]1 * kathemaxeumenon: [1634]1 * kathieitai Kurios basileus eis ton ai& 242;na;: [1635]1 * kathubrisousin: [1636]1 * kathuphesousin: [1637]1 * kathaper: [1638]1 * kathistantai: [1639]1 * katholou gar ouk anankaion to tes hedones pathos, epakolouthimon de chreiais tais phusikais, k. t. l: [1640]1 * kathos ekeinos phesin: [1641]1 * kath' hemas: [1642]1 * kath' hemon: [1643]1 * kath' ho dokei monon pos autes, k. t. l: [1644]1 * kath' humas: [1645]1 * kath' humon: [1646]1 * kath' hupostasin: [1647]1 * kath') hoson te: [1648]1 * kairou sustolen: [1649]1 * kakon: [1650]1 [1651]2 * kakon: [1652]1 * kakos eklabontes: [1653]1 * kallopizein: [1654]1 * kalon: [1655]1 [1656]2 [1657]3 [1658]4 * kalos: [1659]1 * katagnoien: [1660]1 * katakermatizetai: [1661]1 * katakosmeisthai: [1662]1 * kataleptikes ephodou: [1663]1 * katalepseis: [1664]1 * katargethesontai, katargethesetai: [1665]1 * kataseiein te cheiri: [1666]1 * kataseisasa te cheiri: [1667]1 * katasigesasa: [1668]1 * kataskeue: [1669]1 * kataskeuasma: [1670]1 * kataskeue: [1671]1 * katastolen: [1672]1 * katar& 191;iknothenta: [1673]1 * katemelanthe: [1674]1 * katechseos: [1675]1 * katischusetai: [1676]1 * kata diametron allelois antikeimenon: [1677]1 * kata logon: [1678]1 * kata tauton: [1679]1 * kata tauton: [1680]1 * kata to emprosthen autes: [1681]1 * kata tou nomothetou: [1682]1 * kata ten ton antikeimenon phusin: [1683]1 * kata to dexion e euonumon: [1684]1 * kata to nooumenon: [1685]1 * kata to proegoumenon: [1686]1 * kata to agathon: [1687]1 * kata ton nomotheten: [1688]1 * kata ton nooumenon: [1689]1 * kata ton erounta logon: [1690]1 * kata ton hupselon 'Ioannen en te aphthori& 139; tou somatos: [1691]1 * kata phusin auten, kai tes theoeidous charitos, k. t. l: [1692]1 * kata analuoin: [1693]1 * katakrisin: [1694]1 * katalepsis: [1695]1 * kataptosis: [1696]1 * katelabe: [1697]1 * kat' auton: [1698]1 * kat' allelon: [1699]1 * kat' apoklerosin: [1700]1 * kat' andras, kai demous, kai eschatias: [1701]1 * kat' idian perigraphen: [1702]1 [1703]2 * kai: [1704]1 [1705]2 * kai gar kai autos ton phuomenon estin: [1706]1 * kai ei di'henos tinos moluntheie, k. t. l: [1707]1 * kai einai pepisteutai: [1708]1 * kai men: [1709]1 * kai ou mechri touton, k.t.l: [1710]1 * kai peri tous somatikous ponous escholemenon: [1711]1 * kai pros ton dromon oi podes: [1712]1 * kai poseos: [1713]1 * kai toutou palin: [1714]1 * kai ton tou kuriotatou logon epechei;: [1715]1 * kai tes eusebous ennoias: [1716]1 * kai agalliasis: [1717]1 * kai anapausontai ekei seirenes, kai daimonia ekei orchesontai: [1718]1 * kai anastas te trite hemera, kai hodopoiesas pase sarki ten ek nekron anastasin, k.t.l: [1719]1 * kai akran: [1720]1 * kai hama legein epecheiroun hosa pros anatropen tes anastaseos para ton eristikon epheurisketai: [1721]1 * kai en to patri ontos: [1722]1 * kai hen pros ton patera ontos: [1723]1 * kai ho gennetheis gennetos: [1724]1 * kai homoios kata platos kai bathos hoi dokountes asteres diattein ginontai: [1725]1 * kai tis: [1726]1 * kaiein: [1727]1 * kekadmenos: [1728]1 * keraian: [1729]1 * kephalaion: [1730]1 * kecharitomenos: [1731]1 * kechoristhai: [1732]1 * keisthai: [1733]1 * kibotos: [1734]1 * konchoeidos: [1735]1 * koinonous: [1736]1 * koinonias: [1737]1 * koinon ennoion: [1738]1 * kouphon: [1739]1 * krataioma: [1740]1 * krateres: [1741]1 * kreitton logos: [1742]1 * kreitton, k. t. l: [1743]1 * kriterion: [1744]1 * ktethen: [1745]1 * ktisthen: [1746]1 * ktiston = theon ouk einai: [1747]1 * ktistos: [1748]1 * ktiseos: [1749]1 * ktisma: [1750]1 [1751]2 [1752]3 * kukloteros: [1753]1 * kurios: [1754]1 * kakeinon en hauto: [1755]1 * katharsis: [1756]1 * kallos: [1757]1 * kekaire: [1758]1 * kenosis: [1759]1 * keraire: [1760]1 * kinema: [1761]1 * kinesis: [1762]1 * kolles: [1763]1 * kakeinai hai energeiai autai: [1764]1 * lambanomenon: [1765]1 * lambanein: [1766]1 * lamprotes: [1767]1 * legomenon: [1768]1 * lexeos: [1769]1 * logikos: [1770]1 [1771]2 * logistes: [1772]1 * lupron: [1773]1 * legoi: [1774]1 * legon: [1775]1 * lexeos: [1776]1 * logoi: [1777]1 * logoi spermatikoi: [1778]1 * logon: [1779]1 [1780]2 * logos: [1781]1 [1782]2 [1783]3 [1784]4 [1785]5 [1786]6 [1787]7 [1788]8 [1789]9 [1790]10 [1791]11 [1792]12 [1793]13 * logos tis enkeitai to somati, aph' hou me phtheiromenou egeiretai to soma en aphtharsi& 139;: [1794]1 * logou: [1795]1 [1796]2 * logo: [1797]1 [1798]2 * logo tini kreittoni tes anthropines katanoeseos: [1799]1 * marturi& 251;: [1800]1 * mataioteta: [1801]1 * machaira: [1802]1 * mega chrema hu& 232;s: [1803]1 * methori& 251;: [1804]1 * meizotero: [1805]1 * meta: [1806]1 * metabatikos: [1807]1 * metabibazein: [1808]1 * metaballesthai: [1809]1 * metalambanein: [1810]1 * metaxu: [1811]1 * metapoieisthai: [1812]1 * metarruthmizesthai: [1813]1 * metaseisasa: [1814]1 * metastoicheioun: [1815]1 * metastoicheiosas: [1816]1 [1817]2 * metousioun: [1818]1 * meta tauta: [1819]1 * meta touton ton bion: [1820]1 * meta: [1821]1 * metechein axion: [1822]1 * meiosis: [1823]1 * meinai: [1824]1 * mede archaizein: [1825]1 * mechanikes: [1826]1 * mechanes: [1827]1 * mnesteres: [1828]1 * mnemen: [1829]1 * molubdaines: [1830]1 * molubdines: [1831]1 * monarchia: [1832]1 * monarchias: [1833]1 * monogenes: [1834]1 * morphe: [1835]1 [1836]2 [1837]3 * morphen: [1838]1 * morphes: [1839]1 * morian: [1840]1 * moriois: [1841]1 * murmekias: [1842]1 * malista men: [1843]1 * men: [1844]1 * men, etoi, de: [1845]1 * mega anthropos: [1846]1 * melos: [1847]1 * meros: [1848]1 * merops: [1849]1 * mesou: [1850]1 * mechri mias odinos: [1851]1 * me: [1852]1 * me dechoito: [1853]1 * me katallelo trophe: [1854]1 * me katischusete parakalein me epi to suntrimma, k.t.l: [1855]1 * me metabibazein: [1856]1 * me nomothetein: [1857]1 * me treis anastaseis muthopoioumen: [1858]1 * me anenergeton einai: [1859]1 * me apemphainein: [1860]1 * mete to kata ten haploteta dokoun epaineton: [1861]1 * mia hupostasis: [1862]1 [1863]2 * monos: [1864]1 * morphosin: [1865]1 * mia ousia: [1866]1 * n: [1867]1 * naluontas: [1868]1 * neoteron: [1869]1 * neura: [1870]1 * noematon: [1871]1 * noeten: [1872]1 * noetos: [1873]1 * nooumenon: [1874]1 * nous: [1875]1 [1876]2 [1877]3 * numphostolou: [1878]1 * nebel oinou: [1879]1 * noema: [1880]1 * nosema: [1881]1 * nun: [1882]1 * xenizei: [1883]1 * xerostomias kakosunthetos diaperainonta: [1884]1 * xoogoneitai: [1885]1 * ousia: [1886]1 * oikodomei: [1887]1 [1888]2 * oikonomei: [1889]1 [1890]2 * oikonomikos genomenen: [1891]1 * oikistes autoschedios: [1892]1 * hoi therapeutai tou chrusiou: [1893]1 * hoi misthou komizontes ta onia apo tes agoras, hous tines paidarionas kalousin, dromeis, tracheis, oxeis, eukinetoi, gorgoi, misthotoi: [1894]1 * hoi peri ton Periklea: [1895]1 * hoi te prounikou sophi& 139; engumnasthentes; ex ekeines gar dokei moi tes paraskeues ta eiremena proenenochenai;: [1896]1 * hoi homotimoi: [1897]1 * oiden: [1898]1 * oiden hoti: [1899]1 * hois de proseporothe ta pathe: [1900]1 * ou: [1901]1 * ou gar enarges esti to epitedeuma touto, hoste kat' ananken, k.t.l.: [1902]1 * ou di' heterou tinos organou: [1903]1 * ou men: [1904]1 * ou men alla: [1905]1 * ou monon de touto, k.t.l: [1906]1 * ou peri to aidion theoreisthai: [1907]1 * oudemia gegone ton ephestoton epistrophe: [1908]1 * oudeni aresthesetai: [1909]1 * oude...ton botrun: [1910]1 * ouden houto te phusei pheukton estin, hos, k. t. l: [1911]1 * oude to archetupon, k. t. l: [1912]1 * ouk: [1913]1 [1914]2 [1915]3 * ouk eis to einai sunairountes: [1916]1 * ouk oida peri tinos legomenon ti koinon echei k.t.l: [1917]1 * ouk esti ginoskon tis he hodos tou pneumatos, hos osta en gastri kuophorouses: [1918]1 * ouk estin: [1919]1 * ouk echontes pou ten ananken tes a& 207;rhostias tautes epanenenkosi: [1920]1 * ouk en ousia to ek tinos: [1921]1 * ourano: [1922]1 * ousian ouk an apodeiknuoito e to med' holos einai: [1923]1 * ousia: [1924]1 [1925]2 [1926]3 [1927]4 [1928]5 [1929]6 [1930]7 [1931]8 [1932]9 [1933]10 [1934]11 [1935]12 [1936]13 [1937]14 [1938]15 [1939]16 [1940]17 [1941]18 [1942]19 [1943]20 [1944]21 [1945]22 [1946]23 [1947]24 [1948]25 * ousia ousion, idea ideon: [1949]1 * ousian: [1950]1 * ousias: [1951]1 [1952]2 [1953]3 * ousias semantikon: [1954]1 * ouchi to misei tes aletheias alla te asthenei& 139; tes diegeseos: [1955]1 * oupote: [1956]1 * oute: [1957]1 [1958]2 * oute diacheitai: [1959]1 * oute ton horonton...hois te an...: [1960]1 * houto legesthai: [1961]1 * houtos: [1962]1 * ousan: [1963]1 * houtos: [1964]1 * panteles: [1965]1 * parakalein: [1966]1 [1967]2 * parakratoumene: [1968]1 * parallage: [1969]1 * paraskeuazetai, epeide, k.t.l: [1970]1 * paregraphonto: [1971]1 * parethenta: [1972]1 * parektikes kai metabatikes energeias: [1973]1 * parenespare: [1974]1 * parellachthai: [1975]1 * parthenia: [1976]1 * parthenia: [1977]1 [1978]2 [1979]3 [1980]4 * parthenia tou somatos: [1981]1 * parodiken: [1982]1 * parousia: [1983]1 * parousian: [1984]1 * para: [1985]1 [1986]2 * para ten auten: [1987]1 * para ten proten: [1988]1 [1989]2 * para tinos: [1990]1 * para ton ktisanta: [1991]1 * paragrapton: [1992]1 * parastasin: [1993]1 * paratasin: [1994]1 * parengrapton: [1995]1 * par' heautou: [1996]1 * pases perigraphes ektos: [1997]1 * pater, agennetos: [1998]1 * peplanemeno: [1999]1 * peplerophoremenon: [2000]1 * peplerophoremetha: [2001]1 * perateian: [2002]1 [2003]2 * periautizetai: [2004]1 * periespato: [2005]1 * perilambanei ti: [2006]1 * perilambanetai: [2007]1 [2008]2 * perileptike: [2009]1 * perilepte: [2010]1 * periodiken: [2011]1 * perispasmon: [2012]1 * peristeran sun neossois: [2013]1 * peritathentos: [2014]1 * peritethentos: [2015]1 * peritte: [2016]1 * periechonti: [2017]1 * peri auton kai en auto: [2018]1 * peri koinon ennoion: [2019]1 * peri ten psuchen: [2020]1 * peri tinon diabebaiountai: [2021]1 * peri hon diateinontai: [2022]1 * peri hon tosouton k.t.l: [2023]1 * peri ti: [2024]1 * peloo kompsos pephuramenon.: [2025]1 * pistos: [2026]1 * plerophoreisthai: [2027]1 * plerophoretheis hoti ho epengeltai k.t.l: [2028]1 * plerophoria pisteos: [2029]1 * plerophoria tes elpidos: [2030]1 * plesmones: [2031]1 * plinthotes: [2032]1 * ploutos: [2033]1 * plen alla kai estin en theriois krisis: [2034]1 * plen all' emoi, k.t.l: [2035]1 * plen all' epeide esti kai en theriois kriois: [2036]1 * pleroma: [2037]1 * plinthon: [2038]1 * pneumatikou: [2039]1 * pneumatike politeia: [2040]1 * pneuma: [2041]1 * pneuma anairein: [2042]1 * pneuma hegemonikon: [2043]1 * poiountai: [2044]1 * politeian: [2045]1 * polutheia: [2046]1 * pompholux: [2047]1 * pote: [2048]1 * poiema: [2049]1 [2050]2 * presbeuein: [2051]1 * proairesis: [2052]1 * proballoito: [2053]1 * protheoroie: [2054]1 * prolabon: [2055]1 * prologizontas: [2056]1 * prolochizontas: [2057]1 * pronoeteon: [2058]1 * prosekunese to lao tes ges: [2059]1 * prosekunesen epi ten gen heptakis: [2060]1 * proselotheisa: [2061]1 * prostheoroie: [2062]1 * proskinoumenois: [2063]1 * proskunein: [2064]1 * proslabon: [2065]1 * prostithenai: [2066]1 * prostithesi: [2067]1 * prosekei: [2068]1 * prosopon: [2069]1 [2070]2 * prosopon delotikon: [2071]1 * prosepsin: [2072]1 * protithenai: [2073]1 * protithesi: [2074]1 * prounikou: [2075]1 * propheres: [2076]1 * proi& 241;n (hoste) genesthai eis to soma tou logou: [2077]1 * prounikos: [2078]1 * prototokos: [2079]1 [2080]2 * prototokos tes ktiseos: [2081]1 * pragmata Romaiois neotera mechanesasthai: [2082]1 * pro pases kataleptes epinoias: [2083]1 * pros ouden horizomenos: [2084]1 * pros tous 'Ephesious: [2085]1 * pros ten enantian poioteta: [2086]1 * pros ten homoioteta tou prokeimenou: [2087]1 * pros to: [2088]1 * pros to sumban apoptuontos: [2089]1 * pros to soma dia tou logou metapoioumenos: [2090]1 * pros to soma metapoioumenos: [2091]1 * pros to soma tou logou: [2092]1 * pros to akatergaston tes ton stoicheion hules: [2093]1 * pros to: [2094]1 * pros heauton analuon: [2095]1 * pros hemas: [2096]1 * pros holon ai& 242;na: [2097]1 * pros te to peras: [2098]1 * prosopsin: [2099]1 * prosphatos: [2100]1 * prosopa: [2101]1 [2102]2 [2103]3 * prosopon: [2104]1 * prosopon alethos memorphomenon: [2105]1 * pragma pheukton: [2106]1 * proton men tes Prounikou sophias ginetai mathetes: [2107]1 * pukasmos: [2108]1 * pukazousin: [2109]1 * puri: [2110]1 * pathe: [2111]1 [2112]2 [2113]3 * pathos: [2114]1 [2115]2 [2116]3 * palin: [2117]1 [2118]2 * panta homou: [2119]1 * panton: [2120]1 * panton ton kuklophoroumenon: [2121]1 * pantos: [2122]1 * pantos de alethes, k. t. l: [2123]1 * petason: [2124]1 * perosin: [2125]1 * purosin: [2126]1 * pan: [2127]1 * pan en panti: [2128]1 * pasa he kakia ouden estin, epei kai ouk on tunchanei: [2129]1 * pasan: [2130]1 * pasin: [2131]1 * sapron: [2132]1 * seirenes: [2133]1 * semnotetos: [2134]1 * sepedonodes: [2135]1 * skaioteti: [2136]1 * skopon: [2137]1 * skopos: [2138]1 * skopo: [2139]1 * skuthropon epanorthosis: [2140]1 * skotous energeian: [2141]1 * skenos: [2142]1 [2143]2 * sophia: [2144]1 * sophistes: [2145]1 * spermatikos logos: [2146]1 * speira: [2147]1 * stagon: [2148]1 * stathmos: [2149]1 * stereoma: [2150]1 * stephanousai: [2151]1 * stephanousi: [2152]1 * stoicheion: [2153]1 * stroutho-kamelos: [2154]1 * strouthia: [2155]1 * stachus: [2156]1 * steresis: [2157]1 [2158]2 * stigma: [2159]1 * sunkalupsas: [2160]1 * sunkatabasis: [2161]1 * sunkechremene: [2162]1 * sumparagraphousi: [2163]1 * sumperastiko: [2164]1 * sumpomaton: [2165]1 * sumptomaton: [2166]1 * sumphorais: [2167]1 * sunageiromen: [2168]1 * sundromes: [2169]1 * sunenkataleie, sunektale, sunektaleie, sunektalai& 219;, sunkatalu& 219;: [2170]1 * sunekrotei: [2171]1 * sunekrotoun allos allon, me apokamnein: [2172]1 * sunektile: [2173]1 * sunektinei: [2174]1 * suneplakemen: [2175]1 * sunetheias: [2176]1 [2177]2 * sunonomazomenes: [2178]1 * suntropho: [2179]1 * sunteleian: [2180]1 * sunaxeis: [2181]1 * sunethe: [2182]1 [2183]2 * sustesasthai: [2184]1 * sustesasthe: [2185]1 * spheteras: [2186]1 * scholastikos: [2187]1 * schole: [2188]1 * schesin: [2189]1 * somatikos: [2190]1 * soterias poietika: [2191]1 * soteria: [2192]1 * soteria sumbola: [2193]1 * sun: [2194]1 * suzugon: [2195]1 * sunaxis: [2196]1 * sundesmoi: [2197]1 * sundesmos: [2198]1 * somatos: [2199]1 * somatos dusgeneian: [2200]1 * soma: [2201]1 * soma ginetai: [2202]1 * taxiarchas kai lochagous, hekatontarchous te kai chiliarchous: [2203]1 * tauta: [2204]1 * tais hupo gastera plesmonais: [2205]1 * tauta: [2206]1 * tauta eipon: [2207]1 * te: [2208]1 * terateian: [2209]1 * tetagmenoi epi ton skuthropon...pragmaton: [2210]1 * tetragonos aneu psogou: [2211]1 * ti: [2212]1 * ti ton katagnomon: [2213]1 * ti ton kata gnomen: [2214]1 * timiotaton: [2215]1 * time: [2216]1 * tis: [2217]1 * toi: [2218]1 * tosouton: [2219]1 * tois pollois parakathemenois: [2220]1 * tous dieremenous: [2221]1 * tous me dieremenous: [2222]1 * toutois: [2223]1 * touton: [2224]1 [2225]2 [2226]3 [2227]4 * touton ten suntuchian aphosioumenon: [2228]1 * tois dedokosin epanasozetai: [2229]1 * tois duskolotatois: [2230]1 * tois kata gnomen prosklinomene: [2231]1 * tois mazouroth: [2232]1 * tois meta gastera: [2233]1 * tois men gar k.t.l: [2234]1 * tois tes aretes dromois: [2235]1 * tois ton pholidon stigmasin: [2236]1 * tois huiois tou Chet: [2237]1 * tois alogoterois: [2238]1 * tois anagennomenois: [2239]1 * tois exothen periboles: [2240]1 * tois hemeterois: [2241]1 * tois hup' autou diabeblemenois anthropois: [2242]1 * tou: [2243]1 * tou Theou einai k.t.l: [2244]1 * tou Theon einai ton monogene Theon: [2245]1 * tou biou: [2246]1 * tou geodous: [2247]1 * tou didaskalou: [2248]1 * tou diexodeuomenou: [2249]1 * tou eikotos: [2250]1 * tou kata to stoma porou: [2251]1 * tou pantos: [2252]1 * tou propherontos: [2253]1 * tou prototupou kallistou: [2254]1 * tou stoicheiou: [2255]1 [2256]2 * tou stuphou: [2257]1 * tou soteros: [2258]1 * tou somatos: to periechonti: [2259]1 * tou idein en te chrestoteti ton eklekton sou: [2260]1 * tou ontos: [2261]1 * touto: [2262]1 [2263]2 * trepton: [2264]1 * treptos: [2265]1 * treis hupostaseis: [2266]1 [2267]2 [2268]3 [2269]4 [2270]5 [2271]6 * trophes: [2272]1 * truphen: [2273]1 * truphes: [2274]1 * tria prosopa: [2275]1 * to me genesthai ti touton epises homologeitai: [2276]1 * ta kath' hemas: [2277]1 * ta katallela ton historoumenon: [2278]1 * ta paratethenta par' ekeinon anthupoiso: [2279]1 * ta phuomena: [2280]1 * ta en to ourano telaugos kathoratai: [2281]1 * ta hedna tou gamou: [2282]1 * ta onomata sumbola ton noematon kata to proegoumenon: [2283]1 * tas men: [2284]1 * tas stomphodeis: [2285]1 * tas trichas rheousas parakratein: [2286]1 * tas ennoias: [2287]1 * tas hedonas: [2288]1 * tas...dunameis: [2289]1 * taxin: [2290]1 * te: [2291]1 * techne: [2292]1 * ten: [2293]1 * ten gen: [2294]1 * ten zoen: [2295]1 * ten theorian: [2296]1 * ten muesin: [2297]1 * ten sesophismenen tes philargurias ananken: [2298]1 * ten ton katadikon ana& 207;rhusin: [2299]1 * ten alethe morphosin tes eusebeias: [2300]1 * ten aplane periphoran: [2301]1 * ten ek sumphonou katharoteta te schole ton proseuchon aphorizon: [2302]1 * ti polu to agathon sou: [2303]1 * tis: [2304]1 * tis he apoklerosis: [2305]1 * tis he apoklerosis, k.t.l: [2306]1 * tis ho logos kath' hon eulogon krinousin patera anairein: [2307]1 * to: [2308]1 [2309]2 [2310]3 [2311]4 * to Theion: [2312]1 * to dianoetikon: [2313]1 * to euergetoumenon: [2314]1 * to theon auton onomasthenai: [2315]1 * to theon einai: [2316]1 * to kalon: [2317]1 [2318]2 * to katenkulomenon tes ton suphismaton plokes: [2319]1 * to kata ton thumon aischos: [2320]1 * to logion: [2321]1 * to met' eme on: [2322]1 * to meden to pante me onti tauton: [2323]1 * to men me dunasthai: [2324]1 * to men ti: [2325]1 * to me sunermosthai tini dia ton katallelon ton bion: [2326]1 * to monimon: [2327]1 * to monon to onti agapeton kai erasmion: [2328]1 * to noema: [2329]1 * to xulon tou eidenai gnoston kalou kai ponerou: [2330]1 * to ponerotaton: [2331]1 * to pros meizona doxan anupsothen: [2332]1 * to proton kinoun akineton: [2333]1 * to pan: [2334]1 [2335]2 * to sunamphoteron: [2336]1 * to aparallakton: [2337]1 * to hagnon anathema tes aletheias: [2338]1 * to aphthoron: [2339]1 * to en tode thermon: [2340]1 * to ephexes: [2341]1 * to ephexes exeuriskousa: [2342]1 * to henomenon: [2343]1 * to holon, ta hola: [2344]1 * to hudor tris epicheamenoi: [2345]1 * to hudor to anupostaton: [2346]1 * ton: [2347]1 [2348]2 * ton auton: [2349]1 * ton bathmon: [2350]1 * ton basilea: [2351]1 * ton gar tou zen arxamenon, zesai chre pantos: [2352]1 * ton dikaion: [2353]1 * ton theon: [2354]1 * ton monon: [2355]1 * ton paideuten: [2356]1 * ton perikeimenon auta: [2357]1 * ton plousion: [2358]1 * ton tes aitias logon: [2359]1 * ton ophthalmon blaptomenen: [2360]1 * ton hupochthonion: [2361]1 * tupon: [2362]1 * tupos: [2363]1 * tuphon: [2364]1 * tuphou: [2365]1 * te exothen philosophi& 139;: [2366]1 * tes de somatikes ktiseos, k.t.l: [2367]1 * tes zoopoiou dunameos: [2368]1 * tes kata phusin schetikes semasias: [2369]1 * tes oikonomias: [2370]1 * tes politeias: [2371]1 * tes ton stoicheion henoseos: [2372]1 * tes phusikes tautes: [2373]1 * tes psuches: [2374]1 * te gnosei heautou: [2375]1 * te dunamei: [2376]1 * te de agathoteti: [2377]1 * te theori& 139;: [2378]1 * te katharsei: [2379]1 * te krisei ton hagion: [2380]1 * te loipon: [2381]1 * te men dikaiosune: [2382]1 * te tes psuches klesei sunkekrimene: [2383]1 * te phusei: [2384]1 * te chresei ton hagion: [2385]1 * te aplanei periphora: [2386]1 * te aphtharsi& 139;: [2387]1 * te homoiosei: [2388]1 * ton: [2389]1 * ton Nussaeon phoster: [2390]1 * ton ginomenon: [2391]1 [2392]2 [2393]3 * ton didaskalon: [2394]1 * ton di autou kai met' auton: [2395]1 * ton therion: [2396]1 * ton katemaxeumenon: [2397]1 * ton katorthounton: [2398]1 * ton kata ten opsin poron: [2399]1 * ton me huphestoton: [2400]1 * ton peri ten theian phusin nooumenon: [2401]1 * ton pros ti pos echein ten psuchen: [2402]1 * ton sophismaton antistrophas: [2403]1 * ton ti peri ten th. ph. nooumenon: [2404]1 * ton agathon mou ou chreian echeis: [2405]1 * ton apostolon ten suskenian (eipate: [2406]1 * ton allon: [2407]1 * ton enantion diadoche: [2408]1 * ton exothen: [2409]1 * ton exothen logon: [2410]1 * ton onomaton ouk onton: [2411]1 * ton holon: [2412]1 [2413]2 * ton huphestoton: [2414]1 * tonde ton splanchnon: [2415]1 * to: [2416]1 * to = kai: [2417]1 * to kath' heauton aktisto: [2418]1 * to koino tes ousias logo: [2419]1 * to logo: [2420]1 * to meriko salo sunkumatoumenon: [2421]1 * to merei: [2422]1 * to parellachthai, k.t.l: [2423]1 * to periechonti: [2424]1 * to pedali& 251; tes euphrosunes: [2425]1 * to agatho kolpo: [2426]1 * to atomo: [2427]1 * tode: [2428]1 * u: [2429]1 * uiopatorian: [2430]1 * hui& 231;n: [2431]1 * hui& 231;s: [2432]1 * huiothetetheisi: [2433]1 * huioi loimoi: [2434]1 * huioi loimou: [2435]1 * phaininda: [2436]1 * phesi de touto ho apostolos: [2437]1 * phesin: [2438]1 * phesin he didaskalos: [2439]1 * philanthropia: [2440]1 * philosomatoi: [2441]1 * philotimia: [2442]1 * philanthropos: [2443]1 * phrontizontas: [2444]1 * phrenes: [2445]1 * phusike: [2446]1 * phusikos: [2447]1 * phusikon: [2448]1 * phusikos: [2449]1 * phusikes: [2450]1 * phutike: [2451]1 * phutikes: [2452]1 * phutikon: [2453]1 * phutikos: [2454]1 * phutikes: [2455]1 * phuta: [2456]1 * phuton e zoon: [2457]1 * phesin: [2458]1 * phurama: [2459]1 * phusei: [2460]1 [2461]2 [2462]3 * phusin: [2463]1 * phusis: [2464]1 [2465]2 [2466]3 [2467]4 [2468]5 [2469]6 [2470]7 [2471]8 [2472]9 [2473]10 [2474]11 * phusis ginetai: [2475]1 * phos: [2476]1 * phu cheiri, Doupese, Iache: [2477]1 * chalepoteron tes para ton echthron moi genomenes hubreos: [2478]1 * cheiri: [2479]1 * choikos: [2480]1 * chrestos: [2481]1 * chrestotes: [2482]1 [2483]2 [2484]3 * christotokos: [2485]1 * chrusion kai topazion: [2486]1 * chresis ton hagion: [2487]1 * chorion: [2488]1 * choresai: [2489]1 * charis: [2490]1 * chusis tes kakias: [2491]1 * psila noemata: [2492]1 * psilos anthropos, psilos logos: [2493]1 * psiles: [2494]1 * psuchiken: [2495]1 * psuche: [2496]1 [2497]2 [2498]3 * psuche logike, nous: [2499]1 * psuche, logos, nous: [2500]1 * psuchen: [2501]1 [2502]2 * agathon: [2503]1 * agaponton: [2504]1 * agennesia: [2505]1 [2506]2 [2507]3 [2508]4 [2509]5 * agatho: [2510]1 * agape: [2511]1 * agennetos: [2512]1 * adelphoi: [2513]1 * adelphon: [2514]1 * adelphos: [2515]1 * adiexodon...phrouran: [2516]1 * adoleschian tou logou tis kataginoskoi: [2517]1 * athetesasi: [2518]1 * athroos: [2519]1 * athanatos: [2520]1 * akatagonistos: [2521]1 * akerato: [2522]1 * akinesia pros to agathon: [2523]1 [2524]2 * akoimeto: [2525]1 * akoinoneton: [2526]1 * akolouthia: [2527]1 * akoen: [2528]1 * akoimetos, aionios: [2529]1 * akroates ginetai: [2530]1 * alethes: [2531]1 * allagesometha: [2532]1 * allokotos autou tas toiautas stomphodeis kai adianoetous phonas: [2533]1 * alla men: [2534]1 * allotrios: [2535]1 * all' en hois: [2536]1 * amegethes: [2537]1 [2538]2 [2539]3 * amiges tou sungenous palin apokrithenai: [2540]1 * anabaseis en te kardi& 139; autou dietheto: [2541]1 * anabebeke: [2542]1 * anagennontai: [2543]1 * anankaiotera leitourgi& 139;: [2544]1 * ananken hempoiousi ton abouleton kakon, plesmones hos ta polla ektiktouses, k. t. l: [2545]1 * anagogikos: [2546]1 [2547]2 * anagoge: [2548]1 * anadrome: [2549]1 * anaisthetos echonton: [2550]1 * anakratheises to anthropo: [2551]1 * anakratheisa pros to theion: [2552]1 * anakraseos: [2553]1 * analabonton: [2554]1 * analabon: [2555]1 * analogikos: [2556]1 * analuthenton: [2557]1 * analusanton: [2558]1 * analuseos: [2559]1 * analogos: [2560]1 * analuein: [2561]1 [2562]2 * analuse: [2563]1 * analusai: [2564]1 * anamassontai: [2565]1 * anaplassomenon: [2566]1 * anaimakton hierosunen: [2567]1 * anodi& 139;, anodiais: [2568]1 * anodias tinas kainotomesosin: [2569]1 * antexagoge: [2570]1 * antidiastole: [2571]1 * antididonta: [2572]1 * antikeimenon: [2573]1 * antimethistasis ton onomaton: [2574]1 * antiotrophe: [2575]1 * antipiptonton pros ton skopon touton hupoklethenton: [2576]1 * antipiptoton: [2577]1 * anotato: [2578]1 * ananke pasa: [2579]1 * anathema: [2580]1 * anakrasis: [2581]1 * anarchos: [2582]1 * anastasis: [2583]1 [2584]2 [2585]3 * anedramen: [2586]1 * anepse: [2587]1 * apages: [2588]1 [2589]2 * apatheia: [2590]1 * apallassomenon: [2591]1 * apaxioi: [2592]1 * aparche tou hemeterou phuramatos: [2593]1 * apaugasmapa: [2594]1 * apaugasma tes doxes: [2595]1 * apemphainonta: [2596]1 * apeschoinistai: [2597]1 * aplane: [2598]1 * apodrantes: [2599]1 * apodrasantes: [2600]1 * apodesmo: [2601]1 * apodidonai palin to zen: [2602]1 * apokathemenos: [2603]1 * apokatastasis ton panton: [2604]1 [2605]2 * apoklerotheisan: [2606]1 * apokleroseos: [2607]1 * apoklerosis: [2608]1 * apokritikous: [2609]1 * apokritikous: [2610]1 * apoktenousthai: [2611]1 * apologia: [2612]1 * aposos: [2613]1 * apotelouses: [2614]1 * apotelesma: [2615]1 * apotelesma einai: [2616]1 * apophainousa: [2617]1 * apophainon: [2618]1 [2619]2 * apor& 191;ipsameno: [2620]1 * apor& 191;upsameno: [2621]1 * apo theou: [2622]1 * apo upsous hemeras ou phobethesomai: [2623]1 * apokroton: [2624]1 * aponeroi: [2625]1 * apoleian: [2626]1 * argein: [2627]1 * archen: [2628]1 * asebeias graphe: [2629]1 * askos: [2630]1 * asunethe: [2631]1 * asunthetos: [2632]1 * atremein: [2633]1 * atremounton: [2634]1 * aphtharsia: [2635]1 [2636]2 [2637]3 * aphthoria: [2638]1 * achronos: [2639]1 * aeri: [2640]1 * arrheto tini logo: [2641]1 * halieos: [2642]1 * hamartian: [2643]1 * hapanth' ho limos glukea, plen hautou, poiei: [2644]1 * an: [2645]1 [2646]2 * an eipoimi: [2647]1 * angelos: [2648]1 * allos: [2649]1 * allos antidiairei: [2650]1 * alogon archen: [2651]1 * amikton esti kai idiazon epi tautes tes phuseos, eph' heautou, k. t. l: [2652]1 * anarchon: [2653]1 * anthropos: [2654]1 * anthropos anos: [2655]1 * anoson: [2656]1 * anothen: [2657]1 * anothen = ex ouranou: [2658]1 * apoios: [2659]1 * aposos: [2660]1 [2661]2 [2662]3 * ara: [2663]1 * ascholos tois parousin: [2664]1 * aphrastos logos: [2665]1 * aupnon, anoson: [2666]1 * aupnos: [2667]1 * aupnos anthropos: [2668]1 * halma kouphon: [2669]1 * hamaxa: [2670]1 * haptesthai: [2671]1 * harpagis: [2672]1 * ara: [2673]1 * ara tis: [2674]1 * hara tis: [2675]1 * ean: [2676]1 * engastrimuthos: [2677]1 * egennethe: [2678]1 * egennethesan: [2679]1 * enkeimenes: [2680]1 * enkratheisan: [2681]1 * enkomazomenes: [2682]1 * enkomiazomenes: [2683]1 * ethaumastose: [2684]1 * ethelothreskeias: [2685]1 * ek geitonon: [2686]1 * ek katachreseos tinos: [2687]1 * ek sunetheias rhematon te kai onomaton: [2688]1 * ek tou Theou esti, kai tou Christou esti, kathos gegraptai: [2689]1 * ek tou periechontos: [2690]1 * ek trephomenou trephomenon: [2691]1 * ek tes kata didachen huphegeseos: [2692]1 * ekbalontes: [2693]1 * ekbalon tou logou scheseis tinas kai paratheseis: [2694]1 * ekeino: [2695]1 * ekpnoen: [2696]1 * ekteinesthai, diateinomenon, parekteinomene: [2697]1 * ektesato: [2698]1 [2699]2 [2700]3 * elattonese: [2701]1 * elattonesen: [2702]1 * elattoseos tinos e kata phusin parallages, k. t. l: [2703]1 * elattose: [2704]1 * eleitourgese to dakruon: [2705]1 * eleutheriotes: [2706]1 * eleutheria: [2707]1 * ellus sou to rh& 210;ma estin, en to stomati sou kai en te kardi& 139; sou: [2708]1 * elpizomenon hupostasis pragmaton: [2709]1 * emparoinei: [2710]1 * emphuomene: [2711]1 * en d'ara hoi phu cheiri, k. t. l: [2712]1 * en euphui& 139;: [2713]1 * en men to thanato kathoran to anthropinon, en de to tropo polupragmonein to theioteron: [2714]1 * en merei: [2715]1 * en merei heortes: [2716]1 * en panti to ex autou: [2717]1 * en tois prolabousin: [2718]1 * en tois ton didaskalon diegemasin: [2719]1 * en te kata ton thanaton oikonomi& 139;: [2720]1 * en te periodo kai anastrophe ton homoion rhematon: [2721]1 * en to athanato...en de to anthropo: [2722]1 * en to kath' holou: [2723]1 * en to meta tauta: [2724]1 * en to merei: [2725]1 * en to nun kairo: [2726]1 * en to atelei tes helikias: [2727]1 * en to hagio: [2728]1 * en tode: [2729]1 * en anonumo tini Korniaspines eschati& 139;: [2730]1 * en archais: [2731]1 * en atonouse te lexei: [2732]1 * en allois ar' he zoe: [2733]1 * en epimetro: [2734]1 * en epitasei: [2735]1 * en heaute blepousa: [2736]1 * en heauto te kakeinon: [2737]1 * en iteais: [2738]1 * en homotimo te phusei: [2739]1 * en hupostasei theoroumenon: [2740]1 * enapomorxamenon: [2741]1 * enarmonious apostaseis: [2742]1 * enatonouse te lexei: [2743]1 * endedeichthai: [2744]1 * endeiknusthai: [2745]1 * enedeixato, hou to epekeina: [2746]1 * energeia: [2747]1 * enesemenato he ?n te drachme: [2748]1 * enechountos te kardia: [2749]1 * ennooumeno: [2750]1 * ennoias logon: [2751]1 * enoesamen: [2752]1 * enparespare: [2753]1 * entithetai: suntithetai: [2754]1 * enaretos politeia: [2755]1 * energeia: [2756]1 * energeiai: [2757]1 * energeian: [2758]1 * ex hon drapodistheie: [2759]1 * exandrapodistheie: [2760]1 * exouuchizei: [2761]1 * epeide: [2762]1 * epiballouses: [2763]1 * epibionai tinas ton kakon: [2764]1 * epibolas: [2765]1 * epidistazousa: [2766]1 * epimetrias: [2767]1 * epiplatunesthai: [2768]1 * epiprosthouses: [2769]1 * epistrephomeno ten halona: [2770]1 * episphales: [2771]1 * epitolmon: [2772]1 * epitolmonta: [2773]1 * epitolmonti: [2774]1 * epitechnesis: [2775]1 * epiphaneian: [2776]1 * epicheomenos: [2777]1 * epouranion politeian: [2778]1 * epoiesen hemas basileis kai hiereis to theo kai patri autou: [2779]1 * epi kephalai& 251; sunapteon: [2780]1 * epi matai& 251; laboi: [2781]1 * epi meson tou metrou: [2782]1 * epi tosonde: [2783]1 * epi tosonde...he epitasis: [2784]1 * epi ta parakeimena: [2785]1 * epi ta ano: [2786]1 * epi to hen: [2787]1 * epi tes ges: [2788]1 * epikeron: [2789]1 * epikeros: [2790]1 * epinoia: [2791]1 [2792]2 * ep' auton: [2793]1 * erathesetai: [2794]1 * eremous: [2795]1 * estin heteron: [2796]1 * estin, e hoste: [2797]1 * estin, hoste: [2798]1 * eschatia: [2799]1 * etekomen pneuma soterias sou, ho epoiesamen epi tes ges: [2800]1 * eti touton anakleseis: [2801]1 * euarithmeton rhematon: [2802]1 * eph hon: [2803]1 * ephaploutai: [2804]1 * epharmosthenai to logo: [2805]1 * ephexes: [2806]1 * ephetinda: [2807]1 * epholki& 251;: [2808]1 * epholkon: [2809]1 [2810]2 * ephapax: [2811]1 * ephaptesthai: [2812]1 * ephepesthai: [2813]1 * ephodion: [2814]1 * epholkion: [2815]1 * eph' heautes: [2816]1 * eph' ho: [2817]1 * epseusthai dokein: [2818]1 * heautou: [2819]1 [2820]2 * heauten: [2821]1 * heauton: [2822]1 [2823]2 * hekateron: [2824]1 * henoseos: [2825]1 * heni pantos ho logos sunenechthesetai: [2826]1 * henos tinos touton: [2827]1 * heteroglossois: kai en cheilesin heterois: [2828]1 * hetero ptomati: [2829]1 * heteron: [2830]1 * hen: [2831]1 * ektheois tes tisteos: [2832]1 * ekthesis tes pisteos: [2833]1 * ektise: [2834]1 * ennoia: [2835]1 [2836]2 * ennoiai: [2837]1 * ereisma: [2838]1 * estai: [2839]1 * eti en to klero ton presbuteron ierateuon: [2840]1 * ephodos heuretike ton agnooumenon, dia ton prosechon te kai akolouthon: [2841]1 * egapemenos pais: [2842]1 * ekediasen: [2843]1 * ekousate: [2844]1 * he de tes theotetos marturia dia ton thaumaton estin: [2845]1 * he euschemosune: [2846]1 * he theotokos Maria: [2847]1 * he katalepsis: [2848]1 * he kat' auton: [2849]1 * he tou Christou epiphaneia; he despotike epidemia; he dia sarkos homilia; he tou logou ensarkosis; he enanthropesis; he eleusis; he kenosis; he sunkatabasis; he oikonomia: [2850]1 * he tou puros dapane: [2851]1 * he ton kionon epallelos thesis: [2852]1 * he phusis: [2853]1 [2854]2 * he adiaphoros chresis: [2855]1 * he epithumia tiktei: [2856]1 * he historia phesin: [2857]1 * hegemonikon: [2858]1 * heli& 251;: [2859]1 * hemeis de: [2860]1 * hemas: [2861]1 [2862]2 * hemin: [2863]1 * e: [2864]1 * e dia t. hag. Pn: [2865]1 * e tou autou nun men, k.t.l: [2866]1 * e tou hagiou Pneumatos: [2867]1 * he: [2868]1 * he te pros to theion homoiomene, he te pros ten diaphoran tauten: [2869]1 * he, be: [2870]1 * e: [2871]1 * elthon, eidon, enikesa: [2872]1 * idein: [2873]1 [2874]2 * idiotiken: [2875]1 * idiotetes, hupostaseis, prosopa: [2876]1 * idioten kalei ton en to laiko tagmati tetagmenon: [2877]1 * idean: [2878]1 * ideas: [2879]1 * idios: [2880]1 * ilun buthou: [2881]1 * ilun: [2882]1 * itea: [2883]1 * hierourgese: [2884]1 * hiera noso: [2885]1 * hikane: [2886]1 * historikoteron kai di' ainigmaton: [2887]1 * idion gar touto: [2888]1 * ide: [2889]1 * isas...adelia: [2890]1 * ise de: [2891]1 * isthi me meden echonta liparon: [2892]1 * isos...he deilia: [2893]1 * hina me amphiballe: [2894]1 * hin', hosper en hupokeimeno tini pragmati pasa kataskeue theoreitai, (ou gar an tis eipoi kataskeuasthai ho me huphesteken), houtos hoion kataskeuasmati te tou monogenous phusei proteine to logo ten poiesin: [2895]1 * ogdoadas: [2896]1 * oktadas: [2897]1 * oneiron: [2898]1 * ousia: [2899]1 * opheilen: [2900]1 [2901]2 * ho: [2902]1 * ho Eunomios: [2903]1 * ho Theos pro ton allon hosa genneta: [2904]1 * ho Theos: [2905]1 * ho gar exochotatos autou theou: [2906]1 * ho de chrusos, aithomenon pur hate diaprepei nuktos, megalanoros exocha ploutou: [2907]1 * ho theologos: [2908]1 * ho katathumios: [2909]1 * ho kata se: [2910]1 * ho legon hoti pote ouk en ho hui& 232;s: [2911]1 * ho legon hoti pote ouk en, houtos: [2912]1 * ho logos: [2913]1 [2914]2 [2915]3 [2916]4 * ho pater eipon: [2917]1 * ho proteros logos: [2918]1 * ho proteros (logos: [2919]1 * ho tes ousias logos: [2920]1 * ho ekeino dous te dunamei, sunomologese, k. t. l: [2921]1 * ho exochotatos theou: [2922]1 * ho heteros: [2923]1 * ho heteros ton logon: [2924]1 * holoschere: [2925]1 * homartei: [2926]1 * homogene: [2927]1 * homologeis: [2928]1 * homologounton: [2929]1 * homologountas: [2930]1 [2931]2 * homoousion: [2932]1 * homoousios, autotheos: [2933]1 * onkon apothemenoi panta: [2934]1 * onkou: [2935]1 * onoma de tauton tes emes echousa tis damartos alle: [2936]1 * onoma to huper pan onoma: [2937]1 * osa epitheoreitai te phusei: [2938]1 * ophlema: [2939]1 * ochema: [2940]1 * ho: [2941]1 * hode de: [2942]1 * holon: [2943]1 [2944]2 * hoper: [2945]1 [2946]2 * hoper de panteles tou stoicheiou meiosis legetai: [2947]1 * hos: [2948]1 * hosa: [2949]1 * hosa de tes psuches en methori& 251; keitai: [2950]1 * hote gar...tote: [2951]1 * hoti to men to ek tou pithou, poion de to ek tou poteriou, k. t. l: [2952]1 * hoti to heterogenes echei pros ekeinen ta onta: [2953]1 * hoti cheirotonete phusis ou ginetai: [2954]1 * hoti cheirotonete: [2955]1 * hoti cheirotonia he phusis ou ginetai: [2956]1 * ugras: [2957]1 * hubristes koros: [2958]1 * hugies de ousa mechris ouranou te kai asteron exikneitai: [2959]1 * hudraules: [2960]1 * humas: [2961]1 [2962]2 * humin: [2963]1 * humon: [2964]1 * hupameiphtheie: [2965]1 * hupameiphthesesthai: [2966]1 * hupekluthenton: [2967]1 * hupenantion: [2968]1 * hupenantios: [2969]1 [2970]2 * hupenantios diakeimenon: [2971]1 * huperbole: [2972]1 * huperkeimene: [2973]1 * hupoboles: [2974]1 * hupobruchion: [2975]1 * hupographe: [2976]1 * hupokeimenon: [2977]1 * hupokineseien, e k.t.l: [2978]1 * hupokupsas, epekeina, pothos, to proton, glichomenos: [2979]1 * hupolephtheisa: [2980]1 * hupoleleiptai: [2981]1 * hupolepseos: [2982]1 * hupostaseon: [2983]1 [2984]2 [2985]3 * hupostaseos: [2986]1 * hupostase: [2987]1 * hupostasei: [2988]1 * hupostaseis: [2989]1 [2990]2 [2991]3 * hupotuposin: [2992]1 * hupophonein: [2993]1 * huper tou allou: [2994]1 * hupo: [2995]1 * hupo theou: [2996]1 * hupo ten hamartian: [2997]1 [2998]2 * hupo tes tou geros aponoias: [2999]1 * hupo tes hamartias: [3000]1 [3001]2 * hupothesis: [3002]1 * huponoia: [3003]1 * hupostasin: [3004]1 [3005]2 * hupostasis: [3006]1 [3007]2 [3008]3 [3009]4 [3010]5 [3011]6 [3012]7 [3013]8 [3014]9 [3015]10 [3016]11 [3017]12 [3018]13 [3019]14 [3020]15 [3021]16 [3022]17 * hupostasis mou: [3023]1 * hulen: [3024]1 * hupno de sphas autous ekdidontes tas ton oneiron phantasias propheteias apokalousi: [3025]1 * hupsiste: [3026]1 * hupsiston: [3027]1 * okumoron phusema: [3028]1 * otia: [3029]1 * homologeito: [3030]1 * hos einai men ton Theon kata tauton hos einai pote: [3031]1 * hos polu to plethos tes chrestotetos sou, k.t.l: [3032]1 * hos tuchaia, k.t.l: [3033]1 * hos an: [3034]1 * hos an sunepartheie to thei& 251; to ge& 187;non: [3035]1 * hos an ananken einai, ei me eie peri to soma ta pros ouden, k.t.l: [3036]1 * hos elleipos endeixameno ten phusin: [3037]1 * hos en gumnasi& 251;: [3038]1 * hos en gumnasi& 251;, k. t. l: [3039]1 * hos heteron: [3040]1 [3041]2 * on: [3042]1 * horan: [3043]1 [3044]2 * hos ti: [3045]1 * hosper ti anathema: [3046]1 * hoste: [3047]1 [3048]2 [3049]3 * hoste pathein an: [3050]1 * hon kai kata gnomen kai hos heteros dioikoumenon oligos tois sophronousin ho logos: [3051]1 * hadou onoma: [3052]1 * he: [3053]1 * he anti: [3054]1 * ho: [3055]1 [3056]2 * 'Agennesia: [3057]1 [3058]2 * 'Agennetos: [3059]1 [3060]2 [3061]3 [3062]4 [3063]5 [3064]6 [3065]7 [3066]8 [3067]9 [3068]10 [3069]11 [3070]12 [3071]13 [3072]14 [3073]15 [3074]16 [3075]17 [3076]18 [3077]19 [3078]20 [3079]21 [3080]22 [3081]23 [3082]24 [3083]25 * 'All' ouch homologeitai: [3084]1 * 'Amaltheias keras: [3085]1 * 'Anagoge: [3086]1 * 'Anatreptikos tou apologetikou tou duosebous Eunomiou: [3087]1 * 'Apokatastasis: [3088]1 [3089]2 * 'Earsou: [3090]1 * 'Ekdechetai ton logon touton ho Paulos: [3091]1 * 'Epinoia: [3092]1 [3093]2 [3094]3 [3095]4 [3096]5 [3097]6 [3098]7 [3099]8 [3100]9 * Ennoia: [3101]1 * Echei ho pater: [3102]1 * E gar: [3103]1 * E gar: [3104]1 * E mikropsuchon k.t.l: [3105]1 * O thusias pempontes anaimaktous hierees: [3106]1 * E sphragis: [3107]1 * Ieri& 251; Egemoni: [3108]1 * O de theos basileus hemon pro ai& 242;nos: [3109]1 * O men tis apothneskei plegeis, ho de k.t.l: [3110]1 * O ton Pateron Pater: [3111]1 * O anapleron ton topon tou idiotou: [3112]1 * Rebekka ex henos koiten echousa: [3113]1 __________________________________________________________________

Index of Pages of the Print Edition

[3114]i [3115]iii [3116]v [3117]vii [3118]viii [3119]ix [3120]xiii [3121]1 [3122]2 [3123]3 [3124]4 [3125]5 [3126]6 [3127]7 [3128]8 [3129]9 [3130]10 [3131]11 [3132]12 [3133]13 [3134]14 [3135]15 [3136]16 [3137]17 [3138]18 [3139]19 [3140]20 [3141]21 [3142]22 [3143]23 [3144]24 [3145]25 [3146]26 [3147]27 [3148]28 [3149]29 [3150]30 [3151]31 [3152]32 [3153]33 [3154]34 [3155]35 [3156]36 [3157]37 [3158]38 [3159]39 [3160]40 [3161]41 [3162]42 [3163]43 [3164]44 [3165]45 [3166]46 [3167]47 [3168]48 [3169]49 [3170]50 [3171]51 [3172]52 [3173]53 [3174]54 [3175]55 [3176]56 [3177]57 [3178]58 [3179]59 [3180]60 [3181]61 [3182]62 [3183]63 [3184]64 [3185]65 [3186]66 [3187]67 [3188]68 [3189]69 [3190]70 [3191]71 [3192]72 [3193]73 [3194]74 [3195]75 [3196]76 [3197]77 [3198]78 [3199]79 [3200]80 [3201]81 [3202]82 [3203]83 [3204]84 [3205]85 [3206]86 [3207]87 [3208]88 [3209]89 [3210]90 [3211]91 [3212]92 [3213]93 [3214]94 [3215]95 [3216]96 [3217]97 [3218]98 [3219]99 [3220]100 [3221]101 [3222]102 [3223]103 [3224]104 [3225]105 [3226]106 [3227]107 [3228]108 [3229]109 [3230]110 [3231]111 [3232]112 [3233]113 [3234]114 [3235]115 [3236]116 [3237]117 [3238]118 [3239]119 [3240]120 [3241]121 [3242]122 [3243]123 [3244]124 [3245]125 [3246]126 [3247]127 [3248]128 [3249]129 [3250]130 [3251]131 [3252]132 [3253]133 [3254]134 [3255]135 [3256]136 [3257]137 [3258]138 [3259]139 [3260]140 [3261]141 [3262]142 [3263]143 [3264]144 [3265]145 [3266]146 [3267]147 [3268]148 [3269]149 [3270]150 [3271]151 [3272]152 [3273]153 [3274]154 [3275]155 [3276]156 [3277]157 [3278]158 [3279]159 [3280]160 [3281]161 [3282]162 [3283]163 [3284]164 [3285]165 [3286]166 [3287]167 [3288]168 [3289]169 [3290]170 [3291]171 [3292]172 [3293]173 [3294]174 [3295]175 [3296]176 [3297]177 [3298]178 [3299]179 [3300]180 [3301]181 [3302]182 [3303]183 [3304]184 [3305]185 [3306]186 [3307]187 [3308]188 [3309]189 [3310]190 [3311]191 [3312]192 [3313]193 [3314]194 [3315]195 [3316]196 [3317]197 [3318]198 [3319]199 [3320]200 [3321]201 [3322]202 [3323]203 [3324]204 [3325]205 [3326]206 [3327]207 [3328]208 [3329]209 [3330]210 [3331]211 [3332]212 [3333]213 [3334]214 [3335]215 [3336]216 [3337]217 [3338]218 [3339]219 [3340]220 [3341]221 [3342]222 [3343]223 [3344]224 [3345]225 [3346]226 [3347]227 [3348]228 [3349]229 [3350]230 [3351]231 [3352]232 [3353]233 [3354]234 [3355]235 [3356]236 [3357]237 [3358]238 [3359]239 [3360]240 [3361]241 [3362]242 [3363]243 [3364]244 [3365]245 [3366]246 [3367]247 [3368]248 [3369]249 [3370]250 [3371]251 [3372]252 [3373]253 [3374]254 [3375]255 [3376]256 [3377]257 [3378]258 [3379]259 [3380]260 [3381]261 [3382]262 [3383]263 [3384]264 [3385]265 [3386]266 [3387]267 [3388]268 [3389]269 [3390]270 [3391]271 [3392]272 [3393]273 [3394]274 [3395]275 [3396]276 [3397]277 [3398]278 [3399]279 [3400]280 [3401]281 [3402]282 [3403]283 [3404]284 [3405]285 [3406]286 [3407]287 [3408]288 [3409]289 [3410]290 [3411]291 [3412]292 [3413]293 [3414]294 [3415]295 [3416]296 [3417]297 [3418]298 [3419]299 [3420]300 [3421]301 [3422]302 [3423]303 [3424]304 [3425]305 [3426]306 [3427]307 [3428]308 [3429]309 [3430]310 [3431]311 [3432]312 [3433]313 [3434]314 [3435]315 [3436]316 [3437]317 [3438]318 [3439]319 [3440]320 [3441]321 [3442]322 [3443]323 [3444]324 [3445]325 [3446]326 [3447]327 [3448]328 [3449]329 [3450]330 [3451]331 [3452]332 [3453]333 [3454]334 [3455]335 [3456]336 [3457]337 [3458]338 [3459]339 [3460]341 [3461]342 [3462]343 [3463]344 [3464]345 [3465]346 [3466]347 [3467]348 [3468]349 [3469]350 [3470]351 [3471]352 [3472]353 [3473]354 [3474]355 [3475]356 [3476]357 [3477]358 [3478]359 [3479]360 [3480]361 [3481]362 [3482]363 [3483]364 [3484]365 [3485]366 [3486]367 [3487]368 [3488]369 [3489]370 [3490]371 [3491]372 [3492]373 [3493]374 [3494]375 [3495]376 [3496]377 [3497]378 [3498]379 [3499]380 [3500]381 [3501]382 [3502]383 [3503]384 [3504]385 [3505]386 [3506]387 [3507]388 [3508]389 [3509]390 [3510]391 [3511]392 [3512]393 [3513]394 [3514]395 [3515]396 [3516]397 [3517]398 [3518]399 [3519]400 [3520]401 [3521]402 [3522]403 [3523]404 [3524]405 [3525]406 [3526]407 [3527]408 [3528]409 [3529]410 [3530]411 [3531]412 [3532]413 [3533]414 [3534]415 [3535]416 [3536]417 [3537]418 [3538]419 [3539]420 [3540]421 [3541]422 [3542]423 [3543]424 [3544]425 [3545]426 [3546]427 [3547]428 [3548]429 [3549]430 [3550]431 [3551]432 [3552]433 [3553]434 [3554]435 [3555]436 [3556]437 [3557]438 [3558]439 [3559]440 [3560]441 [3561]442 [3562]443 [3563]444 [3564]445 [3565]446 [3566]447 [3567]448 [3568]449 [3569]450 [3570]451 [3571]452 [3572]453 [3573]454 [3574]455 [3575]456 [3576]457 [3577]458 [3578]459 [3579]460 [3580]461 [3581]462 [3582]463 [3583]464 [3584]465 [3585]466 [3586]467 [3587]468 [3588]469 [3589]470 [3590]471 [3591]472 [3592]473 [3593]474 [3594]475 [3595]476 [3596]477 [3597]478 [3598]479 [3599]480 [3600]481 [3601]482 [3602]483 [3603]484 [3604]485 [3605]486 [3606]487 [3607]488 [3608]489 [3609]490 [3610]491 [3611]492 [3612]493 [3613]494 [3614]495 [3615]496 [3616]497 [3617]498 [3618]499 [3619]500 [3620]501 [3621]502 [3622]503 [3623]504 [3624]505 [3625]506 [3626]507 [3627]508 [3628]509 [3629]510 [3630]511 [3631]512 [3632]513 [3633]514 [3634]515 [3635]516 [3636]517 [3637]518 [3638]519 [3639]520 [3640]521 [3641]522 [3642]523 [3643]524 [3644]525 [3645]526 [3646]527 [3647]528 [3648]529 [3649]530 [3650]531 [3651]532 [3652]533 [3653]534 [3654]535 [3655]536 [3656]537 [3657]538 [3658]539 [3659]540 [3660]541 [3661]542 [3662]543 __________________________________________________________________

Letter XVIII.--To Flavian [2259] . (part 2)

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

1. file:///ccel/schaff/npnf208.ix.cxxvi.html#ix.cxxvi 2. file:///ccel/schaff/npnf208.ix.cxc.html#ix.cxc 3. file:///ccel/schaff/npnf208.ix.ccxv.html#ix.ccxv 4. file:///ccel/schaff/npnf208.ix.xxxix.html#ix.xxxix 5. file:///ccel/schaff/npnf208.ix.cxc.html#ix.cxc 6. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Gen&scrCh=1&scrV=1#viii.ii.ii-p120.1 7. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Gen&scrCh=1&scrV=1#x.ii.ii.ii-p7.1 8. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Gen&scrCh=1&scrV=3#viii.i.iv.vii-p14.1 9. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Gen&scrCh=1&scrV=26#viii.i.iv.xii-p9.1 10. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Gen&scrCh=1&scrV=26#viii.ii.ii-p131.1 11. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Gen&scrCh=1&scrV=26#x.ii.ii.iv-p4.1 12. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Gen&scrCh=1&scrV=26#x.ii.ii.vii-p6.1 13. 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file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=19#viii.i.vi.iii-p13.1 860. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=20#viii.i.iv.x-p5.1 861. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=21#viii.i.v.i-p15.1 862. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=21#viii.i.vii.iv-p9.1 863. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=21#viii.vi-p14.1 864. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=24#viii.ii.ii-p38.1 865. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=26#viii.ii.ii-p119.1 866. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=29#viii.i.iv.viii-p6.1 867. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=29#viii.i.vi.iii-p6.1 868. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=29#viii.i.vi.iii-p18.1 869. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=32#viii.i.iv.vii-p4.1 870. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=32#viii.i.viii.i-p11.1 871. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=8&scrV=32#viii.i.viii.ii-p8.4 872. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=9&scrV=5#viii.i.iv.ix-p23.1 873. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=9&scrV=5#viii.i.iv.xi-p8.1 874. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=9&scrV=5#viii.i.viii.ii-p12.1 875. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=9&scrV=5#viii.i.xiii.ii-p7.1 876. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=9&scrV=5#viii.i.xiii.iii-p8.1 877. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=9&scrV=10#ix.ii.ii.ix-p9.2 878. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=9&scrV=16#viii.i.iv.viii-p21.1 879. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=9&scrV=21#xi.ii.xxxiv-p4.1 880. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=10&scrV=8#ix.ii.ii.xxiv-p3.1 881. file:///ccel/s/schaff/npnf205/cache/npnf205.html3?scrBook=Rom&scrCh=10&scrV=10#viii.i.vi.vii-p10.1

Letter XVIII.--To Flavian [2259] . (part 3)

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file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p68.1 1918. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.iii-p57.2 1919. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.xi.iv-p3.3 1920. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.iii-p49.1 1921. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p274.1 1922. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.ii.ii.xii-p8.7 1923. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p43.1 1924. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p2.2 1925. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p4.3 1926. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p5.4 1927. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p6.3 1928. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p7.3 1929. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p11.2 1930. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p11.3 1931. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p12.1 1932. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p13.2 1933. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p13.5 1934. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p15.2 1935. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p19.3 1936. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p24.9 1937. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xiii-p7.2

Letter XVIII.--To Flavian [2259] . (part 4)

1938. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxiv-p3.3 1939. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.vi.vii-p3.4 1940. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.ix.v-p8.1 1941. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p15.1 1942. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p15.2 1943. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p89.1 1944. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xi.ii.iii-p6.2 1945. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xi.ii.iii-p6.3 1946. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xi.ii.iii-p6.5 1947. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xi.ii.v-p3.3 1948. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xi.ii.v-p3.4 1949. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iii-p14.1 1950. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxiv-p4.2 1951. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.xiii.v-p4.1 1952. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p15.3 1953. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.v-p15.2 1954. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p18.3 1955. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.ii.ii.xi-p6.1 1956. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p186.3 1957. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.viii.ii-p16.1 1958. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p6.2 1959. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p70.1 1960. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p6.1 1961. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p114.3 1962. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p153.1 1963. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxiv-p4.1 1964. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p209.4 1965. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p39.6 1966. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xiv-p10.2 1967. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xiv-p11.1 1968. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.iv-p7.1 1969. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.iv-p14.1 1970. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxvii-p6.1 1971. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xi.ii.xiv-p3.1 1972. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p122.3 1973. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p268.1 1974. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p107.1 1975. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.vi.viii-p3.5 1976. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.i-p21.8 1977. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.i-p21.4 1978. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.i-p21.5 1979. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.i-p21.6 1980. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.i-p21.9 1981. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.i-p21.7 1982. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p244.2 1983. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xi.ii.xx-p3.2 1984. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xi.ii.xx-p3.1 1985. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.iii-p69.5 1986. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p107.2 1987. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p79.3 1988. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.iii-p31.1 1989. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p79.1 1990. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p68.3 1991. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.ix-p22.2 1992. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.viii-p4.2 1993. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p238.4 1994. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p238.3 1995. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.viii-p4.1 1996. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.v-p22.1 1997. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p190.1 1998. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxvii-p3.1 1999. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.iii-p47.1 2000. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xiii.iii-p5.11 2001. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xiii.iii-p5.1 2002. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.xiii.v-p8.2 2003. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.xiii.v-p8.3 2004. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xiii.xiv-p17.1 2005. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.ii.ii.i-p5.3 2006. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.ii.ii.xvi-p9.3 2007. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.ii.ii.xvi-p9.1 2008. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.ii.ii.xvi-p9.4 2009. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.v.ii-p30.2 2010. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.v.ii-p30.1 2011. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p244.1 2012. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.ii.ii.i-p5.1 2013. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.ii.ii.xix-p15.2 2014. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p22.3 2015. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p22.4 2016. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.iii-p24.1 2017. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p7.1 2018. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.ii-p7.2 2019. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-p18.1 2020. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p92.1 2021. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p31.3 2022. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.ii.ii-p31.2 2023. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#x.iii.ii-p233.2 2024. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#ix.iii-p24.2 2025. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xi.ii.xxxiv-p4.6 2026. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.iii-p41.1 2027. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xiii.iii-p5.12 2028. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xiii.iii-p5.3 2029. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xiii.iii-p5.4 2030. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#xiii.iii-p5.6 2031. 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file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iii-Page_17 3138. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iii-Page_18 3139. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iii-Page_19 3140. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iii-Page_20 3141. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iii-Page_21 3142. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iii-Page_22 3143. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iii-Page_23 3144. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-Page_24 3145. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-Page_25 3146. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-Page_26 3147. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-Page_27 3148. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-Page_28 3149. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.iv-Page_29 3150. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.v-Page_30 3151. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.v-Page_31 3152. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#vii.v-Page_32 3153. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.i-Page_33 3154. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.ii-Page_34 3155. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.i-Page_35 3156. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.i-Page_36 3157. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.iii-Page_37 3158. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.iv-Page_38 3159. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.v-Page_39 3160. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.vi-Page_40 3161. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.vi-Page_41 3162. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.vii-Page_42 3163. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.viii-Page_43 3164. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.ix-Page_44 3165. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.x-Page_45 3166. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.x-Page_46 3167. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xi-Page_47 3168. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xii-Page_48 3169. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xii-Page_49 3170. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xiii-Page_50 3171. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xiii-Page_51 3172. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xv-Page_52 3173. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xv-Page_53 3174. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xvi-Page_54 3175. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xvii-Page_55

Letter XVIII.--To Flavian [2259] . (part 5)

3176. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xviii-Page_56 3177. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xix-Page_57 3178. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xix-Page_58 3179. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xx-Page_59 3180. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxi-Page_60 3181. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxii-Page_61 3182. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxii-Page_62 3183. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxii-Page_63 3184. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxiii-Page_64 3185. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxiii-Page_65 3186. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxiv-Page_66 3187. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxiv-Page_67 3188. 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file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxiv-Page_80 3201. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxiv-Page_81 3202. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxv-Page_82 3203. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxv-Page_83 3204. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxv-Page_84 3205. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxvi-Page_85 3206. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxvii-Page_86 3207. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxviii-Page_87 3208. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxviii-Page_88 3209. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxviii-Page_89 3210. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxviii-Page_90 3211. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxviii-Page_91 3212. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxviii-Page_92 3213. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxix-Page_93 3214. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxix-Page_94 3215. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxix-Page_95 3216. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xxxix-Page_96 3217. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xli-Page_97 3218. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xlii-Page_98 3219. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xlii-Page_99 3220. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iii.xlii-Page_100 3221. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.i-Page_101 3222. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.ii-Page_102 3223. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.ii-Page_103 3224. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.iii-Page_104 3225. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.iv-Page_105 3226. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.v-Page_106 3227. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.vi-Page_107 3228. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.vi-Page_108 3229. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.vi-Page_109 3230. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.vii-Page_110 3231. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.vii-Page_111 3232. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.vii-Page_112 3233. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.viii-Page_113 3234. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.ix-Page_114 3235. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.ix-Page_115 3236. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.ix-Page_116 3237. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.ix-Page_117 3238. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.x-Page_118 3239. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.x-Page_119 3240. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xi-Page_120 3241. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xi-Page_121 3242. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xi-Page_122 3243. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xii-Page_123 3244. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xii-Page_124 3245. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xii-Page_125 3246. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xii-Page_126 3247. file:///ccel/s/schaff/npnf205/cache/npnf205.html3#viii.i.iv.xiii-Page_127 3248. 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