oo — Oo ras [e2] [a\l [æ] {=}
140%
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LA
PATROLOGIA ORIENTALIS
DOMPCSADEC ALUS QUARAMUITS
R. GRAFFIN — F. NAU
PATROLOGIA ORIENTALES
TOMUS DECIMUS QUARTUS
= D 0 LEROURS: À COLLECTION OF LETTERS OF SEVERUS OF ÂANTIOCII, FROM NUMEROUS SYRIAC MANUSCRIPTS (fase. Il). II. — M. II. DAVIS. Tue Lire or ABra Joux KAMÉ, COPTIC TEXT EDITED AND MA -LATED PROMOIUE Coop NAT. Corr. LA. I E. BLOCHET. Murazzar JIBx Agi-FazAïil. HISTOIRE DES Surzraxs Man- LOUKS, TEXTE ARABE PUBLIÉ ET TRADUIT EN FRANÇAIS: (fase. Il). a LUREANT SI SCRI II AN ELIILEISTICI IN LINGUA SIIUACA, CR ÉDAUT. LES MIRACLES DE JÉSUS, TEXTE ÉTHIOPIEN PUBLIÉ ET TRA- DUIT EN FRANÇAIS (fase. IT).
PARIS FIRMIN-DIDOT ET C!, IMPRIMEURS-ÉDITEURS LIBRAIRIE DE PARIS, 56. RUE JACOB
1920
A COLLECTION OF LETTERS
OF SEVERUS OF ANTIOCH FROM NUMEROUS SYRIAC MANUSCRIPTS
EDITED AND TRANSLATE BY
E. W. BROOKS
Il
PATR. OR. — T. XIV. — F. 1: il
MANUSCRIPTS
À — Brit. Mus. Add. 14601 {9 cent.).
EE = — — — 17214 (7% cent.). FE — — — 11538 (10 cent.). G— — — — 12155 (8! cent.). ER on) D 12142 (1081).
= — — — 12168 (8" or 9! cent.). oo ne nn Ii — ee — = (S'8 cent.). Mo — — — 14553 (8* or 9!" cent.) N— — — — 14613 (9 or 10!" cent.) (Q) = — — — 12154 (cire. 800). A GU2 (0orn een) U = — — 12153 (845). VS = Nat EN IOE ts 41). W=— — — 100 (9% or 10!" cent.). NX — — — 107 (7" cent.). Y — — — 108 (7'"cent.). Fu — briiMus Add 7191 (7hcent.) 102 cent
For Tue APPENDIx. Brit. Mus. Add. 14504 (9% cent.). \When the same passages oceur in more than one place in the same ms., the
differentiation is marked by the addition of (1) (2) (3) or (4) after the letter indicating tbe ms.
rhin mar ane real 7 Ju ECT Rue ‘tar smadur a jouap rames han sLunsso Rsas; plaus ps so JKS os go
Los Lo LS wojsus os Di sas oo Lo Ki LeJ Liwo) vue 0! :JAaso Ja RNNS Evo) "Auupe pèfy :Lasÿso Hair bou IN Xso :JRRE fiodss Jai Luskaso Ji KR sco mas, fun) :oi50! fla RSA <-! Eawols Mas :aoufion JAsss asol; pe oùe peJNu 2Rfpias ge Appt bee Lion fret JS 5 VON Jr Jsot els RCE J2o ‘es #9 ds fooûro, Jaiaso À Sla.ssos Jauso :i50/Aso Liwofs fais fa,o Looio Ls) Las J;s NX OO Fan Dù hoaias y is : Sato opsañs «as ya Lo sfamofs Jais coche) Diff Lie) Jonas ui
1. From the work of Peter of Callinicus against Damian. — 9, Y Rbss, — 3, 7 150 où.
XIE (KIX)". — Our Gon-iNSPIRED FATHER SEVERUS SAYS IN TIIE LETTER TO ISIDORE TUE COUNT, THE BEGINNING OF WuicH 18, € À rejoiced greatly
when I received the letter of your Christ-loving illustriousness ».
As regards these things iherclore E think that we ought to avoid this composite term, that we should call the Holy Trinity or the Father uni-essen- tal, both because it is not found among the aceurate fathers, and? it gives occasions for the evil deviations of the hereties : but they ealled the Trinity co-essential, in order that by means of this word so plainly and very excel- lently stated there might be expressed in the same phrase both the oneness of the essence”? and the separation of the hypostases, and by means of this one word unity and division : for by being ealled co-essential with the Father and the 1oly Spirit the Son claims to share essence * with those who are reckoned with him, but to be distinct in hypostasis; for à man is not co- essential with himself, but one man with another.
1. See p. 41, n. 2. — 2. Sic Sr. — 3. oboia.
LNIL (SIX)
7115 1VeRD?
ET EIT
AIG a.
tar a.
MAIS GEveT
5u8-11 (?).
LXII HS he
519-38.
h BERDERS OI SENERUS: [174]
ertorp als hi Lin Lane ‘Un rx|.]nnn
Nouas Jlaso paso :Jlolanso J3 *Jlasxg So port CDR) Kooor ?5 Jas,ssse “JL yl LS pot 2 «rot Jsils Joss oo hs “Leon Eos Les Ses foi Ja où Ji us Josas Le LG Ress e7 osr où Lips .JRsaue Jr; us Jlaslas piso ook RON Lofs Kasët Josëy Loose fo oo JSases LPO bei La) Ge SNbr bal Jo Has Joù Lyc) De Se Li # RL3) Lasase Lio Ja .‘Lunsa'so
1, Marge. #0 do où fosbim, The extracl comes from the work of John of Dara De resurrectione
corporur. — 9, MS. i0. — 3, Ms, aa (ila abbr.). — 4. À point follous in marg. LXTII. — Ox Tux nozy'! Man SEVYERUS FROM TNE LETTER TO CAESARIMA°.
When” therefore Adam was stripped of the blessedness of immortality, and was thereafter destined to be cast into the carth by means of death, then only there was introduced, as being necessary, the process of the generation of children, which preserves a succession to our race by means of the inter- course Of copulation, and by means of the partnership of male and female, in the manner in which the quadrupeds also increase and multiply by generation. And Tor this reason also the flow comes from the very members which point downwards, and intercourse and birth do not take place from any other, in order that we may learn that it was from a high and heavenly position that we flowed down to this lowiy state.
1, Mary, ‘Me is a herelie, and not holy'. — 2. See ep. 53. — 3. À similar passage of Kev. is pub- lished in tr. in Mai, Class. Auct., X, 156; bul this ditlers considerabls from onr lext and appears 10
come fron: a connnentary on 5. Luke.
Le
[145 EXIV. — TO OECUMENIUS.
ab Lnlansa rare role) mal Sa 'amaua, ii, 4 his man rie L7 vie Glen LE AA
SO Jo 'astax smadurr 5m 'œaiianpre ain Mn race A DEN ns SkKS JEU + Jon Ly ANT ele
RO NORE TE Lau JRïassso JRaïmas Ko Kad ISSN, cr Soi Laon Jox 03 + «aa SEE
où SJ} pe? ee JE | os soil - RCE Jsuss Lio Do Lames ji Las Dos NS cash ms Kpasofs Sabon fauäs
Spy Ma su pas Jo Sun oo w07 suoioke) JL Co as JRäso JS, ca À at lo Lames com) Sr iv
Lisdss 000 tk; +32 «as pl DIE «© NOR
1. From the work of Peler against Damian. — 2, Ms, IS so.
LXIV, — Ann LET tue GOn-cLAD SEVERUS ALSO BEAR WITNESS, IE WHO IN ALL SUCI MATTERS IIAS MORE KNOWLENGE THAN MANY MEN. ÎN TUE LETTER ro OECUMEXIUS ! OF WinGi TUE REGINNING 18, € Neither did 1 forget when l vas writino the Jetter », 1X SPEAKING ON T1IS SUBJECT NE USES THE FOL-
LOWING WORDS,
or those therefore who wish to learn the purport of what has been 5138. written by me in brief and in few words it was right that these things should be put forward : but to those who desire to know the reasons and the argument * contained in this composition let the whole letter be given. But itis certain that even a man who has received summaries of what has been said will need the whole : for a summary 1s an epitome of many words; therefore he must first know those many words in order to know of what things it is an epitome. Otherwise the result will be that we shall be putting forward empty words devoid of sense, like those perhaps who desired to speak with tongues only, whom Paul reproves, sayinge, « For, if L prayed
1. See ep. L. — 2. Bewpix,
LXV CASA
508-11.
6 LIÉPTERS OF SEVERUS. [176] a 91 Si 1%) wwadas CO pm do r2? De} ASS ads ik +00 <s}s Js Le us “LS pe [sje | LmmOS .Jusds J 7e Looûts AID s| «2? J'il ain0pS Ji | r° 24HA-30 Jos CC UÔI &<°? Ass NKoo po Woo Lilo .unpras | 2} 550] | mois iso] JON] vais Jlüs] <> ss) NL Lil Ses J Hors 5h JRoïes)s «2? JL ss Jr ANS est CE oou| LAS FN, OI [ESS 09)
+0 ok} Ko oo Acfjasas Jioto Jiasy Jkus ARS
halls ‘rhijaro récap œba while *En sol aps Le raz Ana : r'ilpanp waimaidar
Dh) SR | Jaac ls où So ot coauok./ Laso,o <? Jos <® Ml oi Look] ©! ER das .Ls) &® bios Js Jo JR
1. Ms. Sse: — 2, À wori is erased before (his, — 3, Erased.
in à tongue, my spirit prayeth, but my understanding îs unfruitful » : and afterwards he adds what he thinks right, saying, @ will pray with my spirit, but {will pray also with my understanding. LE will sing with my spirit, but Fill sing also with my understanding »'. And F'therefore, making a slight change, say : [tis right to argue with words; but it is right to argue also with the understanding. FE do not know if any of the God-elad fathers pronouneed it right for us to speak in brief when giving teaelung; lor in these matters it is a weleome thing if eveu by expending the whole power of speech that is in us we utter à small portion and that in obseure form of what the intelleet has gathered.
LNV. — KROM TUE LETTER OF THE SAME HOLY SEVERUS TO EUPRAXIUS THE
CHAMBERLAIN ?, AND ABOUT THE QUESTIONS WHICH HE ADDIHESSED TO HIM.
(And the first question is Luis, as to how we say that God the Wordiwas begotten without beginning by the Father : and the beginning of the letter is this : € Vou,
ANCIEN 7 ace NC PATIENCE
[177] LXV. — TO EUPRAXIUS. 7 No jkso +) Rs Lo fsaus ..l\imaums;so) Jo DS JON JS io) al: SE Rose Kuso Ris fiors saaso D 5 Lias Jl; . Lol; ouas, ous Ce Li) CL Est &so Lias J Janus Jis 7-5) Jon co] js Ro LU A Jess a où ook.) © Lis Jon À) EN Jon cake) Lans <> -Hf à NS KE sl Jon couok] JL! " Lisp 15 Jon Ko -.Jis Jo Joour Là Lio bis Solo Ron Lisps - LR) ESS LR fins LS Skl <È RS Rss HO es fonaso Jose bo Jéeslo Lus Joour “ca Lo Ride »fror ik oo .pais)s pl JS co cours où Hanks J Cr Jai eeas biclo h= fs Jour JS iso con! LT js co coke] Look); > © aÿo =] <> Dell Aofseokseo SNS LD? So, | Dh J> où Lisy Jo Lias Ji SAS où Joou Lsls ca Loj 7 étato | So y) :f5s couokels &Lis]) Loir oo oksaas me NRC
1. Ms. oÙ bis. — 2, Ms. voi. — 3, Ms, oil.
God-loving Eupraxius, are' smitten with divine love » : and a little farther on the defence). First therefore you seek to learn how we say that God the Word was begotten without beginning by the Father. But 1 from the very appellation ‘Father’ say that the generation of the Son is without beginning. If the Father was from eternity, the Son also, who shows forth the Father, existed from eternity : for, if there was a time when the Son did not exist, there was then” a time when the Father was not a father. We, because we are a corruptible nature, come into being in time, and again pass away from being : therefore also the names applied to us vary: and at one time we are sons of certain persons, and after this we eease to be sons, and we become fathers, and we beget others. But God is in his nature imvariable, and he is as he is from eternity, and he is a father from eternity. And the Son became sueh to eternity, and the Son is a son who 1 from eternity, and he was begotten everlastingly by the Father, and he did not aequire for the Father from outside the status of a lather, beeause the Son was begotten by him without beginning and without time. If we say that the Son is the wisdom and the power of the Father in aecordanee with the wise Pauls
1. In the heading of the extracts at G 8 vo a (p. 180) and G 13° v° b (p. 181) ‘being’. — 2. ga.
lose
8 LEMRERS OP SEMERUS: [178] -JaNs oiksanro Jos oo JLe Lunasos :Jiu5o) wmadas fsaus KL Éf corasisohs mjsäss ke] Lnsoi Ko «© Won ax Jas° | 1004 Lans, DS EX ul opel) JL Ji o) .-JAsass Jo >°°kS où Lo où A) Jhsass js <> lo -.o4 LAS jan «0 50403 Lsasoio . [s/s ohrazals Luso, Fa ua) Lousso os &? bisos ARS oo, où Essas où LI IS Lis a Lys OHLS0Y we Luso, : 50 JLasoi 50/50; ylo 10000) [5550 Dre J55a Lil 5-5) ESSY :bsos AL Oo job jsossos corn.) fioras NE souso, Lo, Jh fasasd Jus À] ok Jo Jul Jade Nskuwmo Auf f5'kso oudos Jia so Au) ‘ ssais Lasoss Lo xs SO] FAR oo :jou'Âo oser oo joptdos où A fajas JR) ONE Lis ksoo Lisokso Jiotas KL Lisa .cook) o5lks <> So “Jus ho Luso, où ©] ook}; .-Jis 5è! Rofsookso Lias Ji . fs] xeasèss Lo) Lolo Jens aiks Le 20 ras ke KX Ho;
1. Ms. ble
saying, € Christ is the power of God and the wisdom of God »', how is it not beyond all impiety for us to presume to say that the Father ever appeared without wisdom or without power? But, if he ïis vwise from eternity, and he is powerful from eternity, then he has also wisdom and power from eternity, which is Christ : for he is the ray of the glory of the Father, and the impress of his hypostasis®. As the sun from whiel it shines is the cause of the ray, and the sun is a cirele and orb, and, so to speak, à composition, and the ray that comes from it is the byht that is emitted and lightens everything under heaven, the land | mean and the sea at the same time, aud one can never see the sun without the ray that comes from it, but, when you hear of the sun, then vou also withont separation think of and understand the light that comes from it, that which gives Hght and that which is Biglhitened by it, for it is from it, and is not afterit, so also from the everlasting and suprasensual Bight, whieh is the Father, the Son shone forth without beginning and everlastinglv, who himself also is the su- prasensual ray which proceeds from him by generation, and does not appear alter him. And, as when we hear the divine Scripture calling the Son a ray,
PAMEOL., 1 24e TION NT 3
179) LAV. — TO EUPRANIUS. 0. I kdo 39} O0) où Lel :S où +5) buse p Lo Lskaù CHU) Ausiss Cd pol NON) Jos JRSso, Liassas, ok} fuso . Russo) Res ko Je Le Jon coke! Jo :JXse Jo De aan J oies Ds or Jr JARSS co; où TES) ose Jos os folle As; JRasih JR pohebs pl Jan Nos Loco .-JAs; JA Loos où .‘Lsls ooaras où yo NS jaime Lau J, JS Das es Do Lr bal NS Re JR flasoso :Lioous fois Be, IS ca oo :Lss JLoac » Hpoass Lrois JRaas Loo Aofaros jose ylo JSas Foss Loi x! Abooos .is ass <Y LS £sts Ecwo/ LIce Lips o> DIE Sos sis JARsans Loos où fi: <® Jso jrs Ko so Lei &Sor où faupo furoi pus) er Leo Ko LS fai <oos JS ao iso pl Jsès La Lsko oo Rl ado n'a
1. Ms. bis.
we think of the Father from whom he radiated, $6, when we hear that he 18 the Word of God, according to the passage, « In the beginning was the Word, and the Word was with God »', we regularly think of the Father who is the subject of the Word, who begot the Son from his own nature without passion, the Word so to speak of a great intelleet, and the messenger in whom he displays and makes known and on whom he impresses the hypostasis of the Father, who is a great intellect, and à mind above all things. And, as our mind begcts the word without passion, and makes known the thought that is in the heart, and the word is à true image of the mind and an exact likeness, and in conjunction with the word, so to speak, there procecds forth also the emission of the breath of the mouth, in the same way from the essence? of the Father also the Son procceds by way of birth, and the Holy Spirit by way of procession. And of the person of the Son who is the wisdom of the Father it is written, « L was born before all the mountains »*, and about the Spirit it is said, «The Holy Spirit which proceedeth from the Father »*. And the divine Scripture does not use such words at random, saying that the Son is begotten and the Spirit proceeds,
1. John, 1, 1. — 2. ofotx. — 3. Pr., vis, 25. — 4. John, xv, 26.
CG (2}8 va, ARSTEN CSD:
G(l)5ür°a.
10 LETTERS OF SEVERUS. [180] Sp} 610 NS fooss Js JI «a'ess <? JET er >| <® oo KO/o ‘ape JLioi &es Din) .‘osoaras Jis où Din]; AJ LS où .Ls] We) OM RD OM00 "00m Look) Liwo)s dpuso _ J} me NX J où J;s a Jar Eroi Jo KL? AU Le OÙ ne RES ass - ais sr Lio AN Jis Mines sise as) er A] ass Jslo + Pro sl or Loïo RL Jisoe ol Lt Ses poli: guisol
Per she ess DS égaré 0 œln aa œil
; E an Ne Lou Ji} .osoans 'asks ke ne 2SNioo NAN pl DS)
JR S so . La ré so Luis L5kasoo (sic) 22% JRukoaes Luois La jan Jas,s &s 5JL Jrsfso Jls os +9 OS RAS RE pe) er LE Lion I]
+ Lisoasco Le où [Lilo «! ESS SAN r° eh PSN Jui Ras Jo LR ske J Lio JAN Se +. ado &.s0 SAR; pl JS oo cook] Likass ils im JAoaes
© il maxi smadure a #w09%20) Jai jam of
1. In Z this comes in the work of Peter against Damian, and, as G (2) has the same version, the compiler must have taken the extracts from the Syr. version of Peter's work, not directly from Sev.; el. p. 26, L 6-8. — 2, Ms, allo.
but that we may not confusethe hypostases, and that' we may know definitelv that the Son is one in his hypostasis, and the Holy Spirit another, and that, though they are both from the same essence*, and from the same one Father, one is begotten and the other procceds : whence it follows that the Holy Spirit is not the Son; lor he is not begotten but proceeds. But, if anyone say, « How is the Son begotten, and how does the Spirit proceed? », we discreetly say that its as the Father knows that he begot and the Son that he was begotten, and the Spirit that he ïs from the Father; but this even the very angels are not allowed Lo understand, and we 100 will not confuse ourselves by investigating 1t. But, inasmuch as we are variable, our mind, being subject to variations and changes, emits a word that procecds and is dis- solved in the air°, and a breath in the same way that as soon as it proceeds is diffused over the same air*. But God and the Father, the living and
1. The grammar is here confused. — 2, oÿoia. — 3. àñe.
D
[181] LL JS fan ook] MS Se Sol Lean Le SSTENTEN ENTRE saok}) Lois Jis s] fais -. Lois Lisas Liso, ass, asso Luoio LAÏŸ—s ovass JLioiso -.055ks/ dis Lo dur Nico cales Ho 92 oo + 400) Ls}s Licoo!; Jlaxsoksoso flamdisoso Jkkassls PRE EC ANEUNS
NN PEN OREIUIRRENINUS
AT
Je) Jlaso,s > Joio Ji sk JL oo Laos +3 +. Lisoazco Lie Jioo où Lolo © iañvekas Jo où LD snLkso J .4ù ko losa où Rfsooksco es Lsoaico Lie Jo Rofans Las lo 2 DO LasoaLoo LL Looio où Los [iso . Ls] cool) Lois) Lines ÇaSas faute Loio frs OS ons Leoiso . fisas 055ka/ HI pD Her) No 00m
# AD : AO El, Loos A0) Lusass fau) Lo os D) pan, wôt .JLassokso .flasso Nas flasas JS . Lumols ca 49
Jpso ss LES at p2 DO Sao | Liwols Ja.ss +, KL Ik 56
Jlanos JLis xsitas : Lio) Jus is euimssèss colo No Ls/; oo oasis) ds Ranso Door Sas ouois Jis Li LR JS Sko gui No Ko
1. Ms. Rlfoaco; corr. from a. v.
hypostatie mind, being incorruptible and invariable, and everlastingly the same, consequentiy begets a living and hypostatie Word, and emits a living and hypostatie Spirit. And, as the Father is the Creator, so the Son is the Creator, aud the Holv Spirit : for ‘hy the word of the Lord were the heavens established, and by the spirit of his mouth all the strength of them! : and, since they are of the same essence? of the Father, they are of neccssity* of the same glory and kingship and eternity; for the fact that they are of the same essence* brings with it identity in every respeet. And, when we hear of the Son, we immediately understand that he himself is of the same essence* as the Father; lor every father certanly begets a son of the same
essence* as himself. Thus also from every appellation‘ we draw God-
1. Ps. XXXIL, 8. — 2. oûçta. — 3. aviyan. — ;
Son’.
A. v. (G [1]) ins. ‘concerning God’ and on. ‘about the
G(2)8 v°b.
G{3,132r°a.
G(4)13 v° D. PEAU?
CAEN DE
OUEN
12
GS gras Jo Aifs JR Hausookso 55; c usoy C6 ét où + JA Ssos Le? St LD Lois où <> “AI ao Saok) Alsass fl a J eool i5s Lè fins Der Lt
<> Kns of] ua pe «0 A |
3 LETTERS OF SEVERUS.
[182] D Jan Jis Li M Ko BJ lLuso .wmoisds <X De Lxcwols JD &sle Loc - Luas Ko * Leo LS Où KO CLR LAIO js So: las Jlausookso Jasass oû Luso Jasass Ji. JRSsos Lo "où ht
KA RS J o1 las pe ge Du # Jess «2 où Jones
gmsiar LAN 7 yes Jys SX Lo fiss Las Jlso cooku/ [sas gébes De ms Se Ji Jou—_NSJ flo: SOS raso Kb 1236
Sd
p «iso Faso froio fiso El
és Rd ces ax Lk so) “te nss Li ssl bel. Qaansais Loi fiios <® bois .Jaeo Leoio iso ghepaedo Re Jon .cins;aso me Jr Lo sl oasis &s Halo Luis fsasoi cook) Lin) <>
ICONS pums “JRout Ra
Vo ot Hand quuiiar UD
o& Has Vo @e > D raser se bar LOS * eu Johe}sr .kuoss Ru RASJo c<un
“unisolr Le Ÿ Lo &r Lu
ro sr KO Liûioù
AS .Liwo) Jaass où Ka 0] Luas qe 02 Fe ps SE Jhol LUS oies Sul SH So Lo > Has Jo Jlaser Je O4 Jopäs So re L
“loop gr ane Jon ff Lbs: SANTE rs Joiss Lois Lot Lo Lo Ds Ho .<inoss Lsüss Lao Luoio Jiso Li +. uisols Las KE Joie po .cuiso Joss Jaslo JlouK Kisre3o
Jo wo) fia softs js
1. ere begins an exlraet in Z 32 v° a (Z (2)). — 2, lere hegins an extract in G 131 v° b (G (5). 2 (2) G (3) ge. — 3. Tcre the extracts in Z (2j and G (3) end, — %. G om. — 5. Z Mls.
befitting thoughts about the Son, from that of ‘ray "tie thought of co-cternity with the Father, from that of * Word’ impassibility of birth, from that of ‘Son’ the thought of co-essentialitr. It is impossible for us in one appellation or illustration to comprehend all the attributes that exist in the divine nature, because it is without likeness and without peer : but, when we receive from each of the names that which is.God-befitting, we dismiss all the other things and let them remain below. When we speak of the divine nature, we mean
the Father, the Son, aud the Holy Spirit, separating the hypostases, but
[183) Où -. is) osas do fisc - opsoato; Le so; couok.) .-fs) LE me) - [Lois Luaso [iso .osoaros Li: “Lol se aan JU US Ji ludo Ones Lontos Luis Faso; voroR | Ras 0] Kosoa foaïo .Jaspo Luos SSekse EuSss Bosors - fso rs JS oÙ fisc Las Key Es} JLo/; Lusso is Jlolo - [suc frois cr Jo - Lao Juois 0! sis ca Lex sl Joous La Las 555 Lioi oo sol Sos "JAN ook. / Rte Js ol Jo, Limol, Se +9 ds js ? Ja -. sl Way, SO! ESS 5h25 r°0 Lao Loi JoNo J; pps . Jos JW; Faso FN Joe Ja GR] foros Flu mo) ke]
1. Ms. ua. — 2. Ms, wo — 3, Ms, bwols.
ESS + HN s
uniting the Godhead.
LXV. — TO EUPRAXIUS.
13 : jo 0 de Js Lo Lis où oboaLor An 0 QU] JRirouso Sy m8 Jr où fsaus Janoe Loi: JR yo SR) JRamasso., Li So Lois Luaso las oct .Jiss oioasos Se ous J) LS Jh Léo :laso JRaSuso So) [Ramon fs] shape £coss Lsoaios Jsojs Kus 0! fsoëto Kuso _ Li Jo :pekso (oo Lioëss fs Jo :hsso Lio of fs las fasse fioi Jo spas Lof 0! Lago Loin Ji ol Lai Jo, Là Lan Eas,o NON CNT vu Nas JLooN ;0 Lismofr co 49 LU 01 LôES JON +. fs Jo Lt LA oo Jos eikaso LSS J a +2 hapo Loi
And, as the name ‘Father’ and the faet that he is not
begotten by anything 1s the peculiar characteristie of the hyvpostasis of the Father, so also the name ‘Son’ and the fact that he is bewotten by the Father is the peculiar characteristic of the hypostasis of the Son : similarly also the appellation ‘Holy Spirit” and the fact that lie is not begotten but proceeds from the Father is the peculiar characteristie of the hypostasis of the Holy Sprit. \hile therefore the hypostases or persons are recognised by the peculiar characteristics, and the Father is not converted into the Son or the Holy Spirit, nor does the Son pass into the Holy Spirit or the Father, nor yetis the Holy Spirit transformed so as to become the Father or the Son, the three are one, in that they are of the same essence’ lof the? Godhead: for
the Father is God, and the Son God, and the Holy Spirit God, and, while
1. ousia, — 2. A, v. (G (3, L) ‘and’,
G(üjtaveh. PMR If,
G(4)lar°a,
G(1)154r°b.
LA LELTERS OF SEMERUS: [184] Juno Jla sos Jpro JRuonsl J ac) ‘ Qoaas Lire Jo Les, F0 AE ro JaSse FX J Jan JR La so JŒN pe éternels, Jlarnsss Joss au Limo) ke] Jon SE Lo ok) Bi ss, Je flans .Jlassookse ua so oi res NX L°lo Ju 30 Ja ShSs Jlas,ssso BR JloaNX Ju JT .JRReRso elaussdo fioëso JAI (ook HR RO aus Lt aus Lucio ne; a D Ji ……… Lamols ts » ds Jus JS sy Jo Rfookso Li So jus Jia er pl Ja Jlarssi, JS JR Lio Hs) LS Kooloof grasse oc JAcsoop Jlasnæosdo J} Je Mauss; iso gi LA J mo ann JW Jlooyl Jso js maso cplaso Lynx Ris: DEN EN Juso - Lioo) ls LOI IN + KI Ro 00 os Jours, JaN Job Ro 0 RSS J Jlars.s Ja ARNO a'aus Les Fasass Lys] Jksancy pænils Joss Co -wwmaÏciao:)
1. Ms. cHmlss. — 2, Some words seem to have fallen out.
the hypostases remain uneonfused, the Trinity is invariable in all points : s gness one, its kingship
one, its power one, its will one, its operation one, and throngh it we hold
for its essence" is one, its glory one, its everlastin that the Trinity is one God. And, though each appears by himself, vet there is one Godhead, in the same essence”. ..... the Son the faet that he is begotten, and the Spirit the fact that he proceeds. And these are from the Father as from a root and we refer their Godhead eternally and timelessly to once first cause, to the Father, and so the principle of a single first canse is preserved. For we do not hold several first eauses, but we reject the Jewish poverty also which sees little, and do not confine the Godhead in one person, and at the same time we know and think of three hvpostases in one essence‘. and one identity of honour, and do not divide it into a trinity of first causes, and shun the polytheism of the pagans.
(Of Cyril, from the 12" chapter of the Treasure. « As the sun is in the ray that proceeds from it, and the ray in the sun from which it proceeded,
1. césix. — 2. odoia. Ilere some words seem to have fallen out.
[185] LXV. — TO EUPRAXIUS, 15
CIE Lise JA Ssaso ass oo où Lasans buse jo 1.000) oo Jso Jiss Bi coke] Hiso - fausl Da iso :aks5l; Hisso Jiouso RE UD > cv 50h La) LL ook) His .- Jia; Res ES Linises po us so (rep ho JLoaù JS -Hiuas «os me) S'OES Jsoasñs
RS lu Le jt SA cils Das col oo,s aaso +
wsuish) by fLufso Jet Nos -.artusseù “GA Laos wc? Sas ENS x ie ss Euil Jias FN La JoSs fs Lys IS se DD jojo mur Ju So + Qui! + Riel) J'LEN Ls'ko se os Lio . QU So xoslss Lans /r :iosss oilarssi ske, JALso re Lot basis pu so iso - Jlass Las bass Jisols Hinsfo .Lufs Lunssas où :bioas +5 ik So JMasas sul] y a ©? JRsos JAsaso posa Ja sSo Ki} Jiass Là soso Lars lai so > STE
1. The fact that this citation is introdueed without preface makes it very doubtful if it is really part of the letter, — 2. Ms. ol Dani.
and in the word is the intellect which begot it, and in the river the fount that sent it forth, and in the image the original, so the Father is in the Son and the Son in the Father, as he says, ‘He who hath seen me hath seen the Father’, and, ‘1 and my Father are one’, and, 1 am in my Father, and my Father in me’, being numerieally divided into a duality, and being so in hypostases, but in that they are one in nature restrieted to one Godhead »)",
Next the second question, ‘ Why and in what way do we say that God the Word was humanized?’. The defence. But now it is reasonable to consider why and in what way we say that the only Word, the Son of God, was huma- nized; for this is the second question that you put. But we without going outside the divine Scriptures say that the reason for which he shone upon and gave light to this world by the coming of his Humanization in the flesh was that, as in Adam we die, so in Christ himself we might live*, and, as itis said, « By man is death, so also by man is the resurrection of the dead »°. Since Adam was condemned to death after the transgression which was committed through the deceitfulness of the serpent, and heard the words,
1. Thes. 12 (P. G., LXXV, 181, 184, 185), put together from several passages. See note on text. — DO OP NN, 22, "3. Jhid., 21.
16 .LETTERS OP SEVERUS. [186]
Sr) pau TON PSE Jesse | : pers rs 31 cor LAS so
das so Lis Ml JXSSs5) Kssoss 6 = Jam SÙo oax ! AT iso :Jlaissokas JJ; Linss 055ks) Koosos LS Lis es Nano “Les JRass;o [Kad Lautsoo ans Jia Jia pl hou élauo laK So JS kirssaso +9 .Jissso Quoë .JRauss dansso [ie Ks oo PK Jox ils .«madas [isals ao NOT SE "as s'ROY Loos FD AOOS ." pat) Jysasos La Das dos Lo ok] J Lin) JL: <? So und] SOIR ei bass; Lis HN? Lojlso Jo iss, JiGpT Je fias sos ous Lais Pros où Ja JS so Lun LA où EN wie, Liso oo - Las'pse Je fs, LAS LuisS ob: Lekyss où :Loly aisance JL ia SLR) Jin 49 ù Qiuoes oo Lis el lasss er Hil 561 Jens Hassss NS sas UN 0ù - Jo pl ao Ha rkaso J + Ji Du
€ Dust thou art and to dust shalt thon return », and, « Cursed is the ground in the work of thine hands », and, « In the sweat of thy face shalt thou eat thy bread », and Eve too was also condemned with him by hearing the words, Q In pains shalt thou bear children » ‘, so with us also who are sprung from them the charges of disobedience have been confirmed, and we ourselves are dust and to dust we return, and we are condemned to the eurse and are ereatures born in pains : and from that time we have been in subjection, being subject to lust and to the varied pleasure of this, according to the saying of the blessed Panl*. For it was right that against the eunning contriver of evil, the serpent and the destroyer of our life, we should eontend with him with the same weapons (?)* with which he deceived those founders of our race : and, since 1 was not the part of another power to annul the punishnient fixed by our Lord himself, he did not send an euvoy nor an angel, but, as Isaiah cries, the Lord himself saved ns‘. The only God the Word who is before the ages, tlie power and wisdom of the Father, in whose image he ercated rational man, became flesh, | mean man according to the words of John”, not that he was changed into flesh (far be it!}, but, while he remained invariable as God, he himself assumed the whole of me by a true
1. Gen., 111, 16, 17, 19. — ?, Fit, 111, 3. — 3. The substantive has perh. fallen out, — 4. Is, LXIN, 9, — ñ. John, 1, 11.
[187] LXV. — TO EUPRANIUS. Ils
us Es Sr JR oo Ho or rs Jiasoatos fliis Jose Jos or) 4 wo JRSOR SN DES 20 y a EN? baies JaX JR so oo -.Lusy Jpois os uses Lise Jess .JRapo JR oRS; Judas ousco - faste Loi Ro kmsllo sise Loi &o Dhs nSs +36) HaQ Où JR uso Jaaus sai, gas &5 XS His JlariasaS Rifiass - faute [roi où 45 A0) fasaos Lo hs JS Jon JLSSS flouss | 3) DJ pl Deis0 er Lo ." foot Ja av) Rs 59 RAR nl Jeu Lane Lil, Liss Hisyo où No Limkis Lo Léon (pute eo Gr RS + fl “JRSoRSs co A) NX xs] LE SR >ot-S|» CNT UE où Jan Jouo Jiems tm (Lio où dub .h.] Qu lis of; Là Liks eo Na] oo eux Jai, Rifsoso aùo fan, Jon LS °fuxo ) geo TE ‘Jus .-floiasans fps onax Joot
1. Here is wriften in marg. mas (hiswo gatn,s0 nas Rels 5,89; Dul there is nothing to show to what it refers. — 2. Ms. sing.
and hypostatie union, but still without the sin which had eome in upon us’. For. immediately after Gabriel had made announcement to the Virgin and said to her, « Rejoice greatly, thou that art made glad, the Lord is with thee »?, atthe very moment of time, we believe that God the Word himself came to dwell in her womb, and was incarnate of the Holy Spirit, and of the very leaven of the holy Virgin, in flesh of our nature possessing an intelligent soul. For he says, « That which is born in thee is of the Holy Spirit »*, since the Holy Spirit operatively effected the fertilization of the concep- tion, while Mary contributed the birth according to the natural manner of mothers. Wherefore also the period of conception was one of nine months (for he says, « But, when the days were accomplished that she should bring forth » ‘), and all these things were devoid of phantasy”, since he who was conceived took the seed of Abraham : for a descendant of Abraham is the Virgin, who also is of our nature, from whom the Lord took flesh and became a babe. For he himself became a babe, and the babe was not first formed separately, while he afterwards came to be with him by wav of indwelling, as those who divide him into two natures say. This unsound opinion is reject-
1. Marg. ‘eversthing that is is included in {hat which has past, and in the things {hat are present and in the fhings that are fulure’. — 2. Luke, 1, 28. — 3. Zbid., 35; Matt, 1, 21 (2). — %. Luke, 11, 6.
— 5. gavtasia. — 6. Ileb., 11, 16. PATR. OR. — T. XIV. — F. I. D)
HE VE
L
18 LETTERS OF SEVERUS. [188] rl # wados Lisa ù max . lis JI JRrasal LA Jo où LOS Jlassas où so : fo fins laslôks) Lis: ESS DUT Obipeu0) Où os Oùù NK Rss Jla-so #2 Jan.) . ook) LCA +? ls os #9 20 Jlassias: Ji! of Jia} Sao); où ."Jlasss Jo fssiss onas, June] : cor fun + soso Jim sloks} Lis, SP mn ne de te “ls JS peudoyo oJkRo els oo iso - lan Ko onsex 1556) :fasiss onau Jo Jainlo JRashopso JS Do où Ac) faass Hiso . [Run Joss PRESS CAN Juno 4 po :Jiems LaN Riu, Ke: LS Kswo Jimi SDuksls us) 5567 Ja JR Jlo CTSESTS JON IS Dell »? Lo. so RS pu 0 Kosoaios Ko JT uso ons Ja Disco Loos Lès Lias ce? 2ù JR oRSS Ja voroke]; La so ous es Jo) à Skaso Jo fais, Lois Liso uno); Là Laos Lans) JI) .Jooi couok] Js cé sos &elo
1. Ms. OLo‘ba |.
ed by the blessed Paul when he says, « For, since the children partook of flesh and blood, he himself also similarly partook of the same, in order that through death he might destroy him who hath the power of death, who is the devil »'. If then* he partook of flesh and blood similarly to the children and in the saine way, it is plain that, as the soul of à man is born with its own body, though in its nature it is incorporeal, but is nevertheless reckoned to be one with it because of the union, so too he who was born is also said to be united to the body that was born that has a rational and intelligent soul. And, as You do not say that a inan’s soul passed into flesh, althongh it is united with the body by an original union, so also no one says that God the Word was changed into flesh and endured the process of iningling, because he is hypostatieally united to a body. Wlherefore, when he was born, he made the Virgin the God-bearer, but he did not receive the beginning of being God and being held as such from her, but in that he became man he writes her as his mother. But he did not pass from being God, although he took that which he was not; but, as he remained that which he is, so also he became truly man. That the body which he united to
RNA Mn = ir
[189] EXO EULRANIUS" 19 mer fs Joo coo) Laos J Cr ab (fais) Rois Joor oo LOS 55 ao LA 507 bjlse, oo Lis &o Lo fu - où HAS 000 LADY AQU pa LOAD okuso Kofi); Ji Ne Laso omis); UN 07 HS ass Jo 5507 sis ca Ko EN lon ke) JAsanso Jo! Loan Jls w? aù aa) wols UN Ko] œmsas og of La JR uASopo J] ami Nasf, cu Le pl LS gr pK ones Janl Jo Lo cor Las -oséka) fasiss cèo LS; pis Re) Jhussfs So por JA JT SR] [RSS fs aù pol DCE Jo RES so Ka Nofiou : Jo do <=? SA Lis 5ofdo .-06525 do anasks Lis gr ARR Las a co House Jlopisaso Les Ras las Los ma 6 rl Loue AOON Css QU Les JRuiskawmo JR fsas J Euus NS JRass fans .-fiiss Jsot co Lioot Jr : Lou fon as Less Jon JLSS Jo Pan RL sans cr Les JaNs Lias,
1. Ms. om.
him was not without a soul is certain from the words of the angel : for he said, « Rise, take the boÿ and his mother, and go to the land of Israel, for they are dead who sought the boy's soul »' : concerning which he also said, € Thave power to lay it down, and 1 have power to take it again»? Butit was not without intelligence and imperfect, according to the statement of the proverbs of Apollinaris, but was in fact intelligent, as indeed the very term ‘ boy” and the fact that he was named ‘man’ is enough to show this same thing : for a boy’s soul is not without reason, but it is reasonable because it is human. However this very same thing is also elearly shown even by the sacred writings of the gospel; for it said of him, « Then he began to be distressed and grieved, and to say, ‘My soul is sorrowful, even
unto death” »°.
But it is plain to evervone that distress and grief happen to a rational and intelleetual soul. But, ifthey say that the Godhead of the Only one took the place of intellect, this is in truth à thing without intel- lect, for us to assign the passion of distress to the impassible nature of God. Accordingly the Only God the Word became perfectly man, that he might
bestow upon us perfect salvation : for, as soon as he was born, he did awav
1. Malth., 11, 20. — 2. John, x, 18. — 3. Matlh., xxvr, 28.
1 TO Et
20 LETTERS OF SEVERUS. [190]
basis jam Jia ls, LU Jouso EN enas LiRsanso ftoias; J Ko Jaisas oo ay aN fa. <> LS Rofo,o Jens No hs; oo Hs els où im,slls JaNs JAN So Loos où : EU] SES PL JRaxss cè Lo Los Jl A9" N9 Jos 525) JL'o Aus w©Jo.,Js0ù w&sol \ 29H00 ph JON, Shoo .. Ra wc? Xi pa pl 4» ad EX LS NS ages JR USERS J Lisa. SS ph) Has os, bus cé JA Joe \a23 Li + Rojion no tr aisas Luusso iso uooks/s où .foos St ANS NAN Joon La Joe Dhs où Jos caok]) Lisos J aÛs LIL JRaïss, où Lo Lis JG] fais, fois os ©; LD St fins LS vèr 07 : Jlopes oo Hausopso JS Ds À] us Jon [FES RJRS AS RAA 0130) ST Jai Konso Ja: maso 10008 Jo, Lis; LASas Louù Su - conso LD); NX Pl sfasss Jon 5 Le . Loi ra> asoka) Lis koumS: Del Jrasols où ok SO w'y Ha); ca SR - JS Jan isole
the punishment laid upon Eve, who was first led astray by the serpent. If Emmanuel had not been born, who is the Word of God who took flesh, who according Lo the saving of the prophet ‘removed weeping from all faces'", the curse, € In pains shalt thon bear children »°?, would not have ceased : nevertheless it ceased because God was born. Further witness is borne to this by the actual unerring words of the gospel also : for it introdunces to us the augel sayimg, & 1 announec unto you great joy, which belongeth to all the world, that to-day there hath been born to us a Saviour, who is the Lord Christ, in the eity of David »*. Mark clearly that, if it were not that he who was born was the Lord, the joy that came Lo all the world, which is also the joy of the whole race of men, the curse, « In pains shalt thou bear cluldren », would not have ceased. But, if the Dirth is the cause of the joy, she who bore is also free from the punishment; and thenceforth the joy necessarily passes Lo those who believe in him : for he said, « Those who received him he gave then power to become sons of God »', those who atlained to the adoption through the Spirit, after he became man.
And next the (luird question, as to how we should understand Paul's
1. Ja, XXS, 8. — 2. Gen., 111, 16. — 3. Luke, 11, 10, 11. — 4. John. 1, 12.
[191] LAV. — TO EUPRAXIUS. 21
Lors aa #Rofasasa looK; LSas os jsak os; .rwwmadas LD pPless; Où 00 +, Noa Jasÿ Ris JRSSRS CAS n LOS
LimNäo Jan ÿrao &Shs wadas fasses à . Kfsks Los) LACS Rsasa JooNs Las os jsas os La NS so .Liiaso Ko Sr Qt "uma omis oxaois Lis Labo; x}? [EC NX Us) JS où gl Liasass Lys LR Roi Rs" Ranso as gd) Jrasols La so ul Jr Ce So Lusso sans Lis Lio bus) oasis Asa “épussus JAsonms flojasaso :ffss Ras © He SR Jot JRra ssh GS aa + lo fasisss Lo pl : JR Ssos Kfsoaio LE hs Co Ropisosa HS as -.50) #9 waas Rss J boy Jioss © Sloka/ Jlas;as, cs fus] .Rofiuso Lo liso Kase ANS F2 bhaÏñsks J aus “Rjiabkas Jo OÙ KI eût yat Ji Jin RO vor Lisas .èuso au;
1, Ms. &a9'Aanx. — 9, fs. otansa.
saymg, € {In him all the fulness of the Godhead dwelleth bodily »". The defence.
In the same God-befitting frame of mind let us also understand (and that is what in your third question you thought good to ask) the words which the wise Paul wrote and sent to the Colossians about Christ, how that in him all the fulness of the Godhead came to dwell bodily; for we do not understand the expression ‘in him dwelleth” as the supporters of the impicty of Nestorius wish to understand it : for these say that the Word came to dwell in Christ by way of indwelling, as in ane of the prophets. But, lest any man in consequence of the statement that he came to dwell decline from the proper opinion and reckon the Incarnation of the Word a mere
indwelline
g, as happened in the case of a man, Paul is suflicient to meet
this false tenet when he says that it came to dwell in him ‘bodily”, that is hypostatically and naturally, even as the statement That he similarly partook with us of flesh and blood* uncoufusedly and immutably, in a Unity that is not dissipated, all mingling and phantasy* being far from it; for it is alien to a bodiless nature that in consequence of its union with a body it should be mingled or changed, a thing which in its nature docs
1. Gol., 11, 9. — 2, Heb., 11, 14. — 3. pavtasia.
15 teap:
22 LETTERS OF SEVERUS. [192]
JS Lai tas So “aa J'omuns Luis jopsos où au Ras RD 2H + fins) Lame Ribioato, LU SS 7 isa côn Rs SN So Lol ter - Lan Ja S'Ao 45 LR 0) «madas Jia où Jus JaN © Luis SR) .fikaso Esilss asso bo (Ras go), LA fist Lors JRN Jaos, Lys Less Jh “Rs Res io) Jai Jos Lio. JAuss, pe) JiRas era JR uSous JR Less où Roy JS Rcboato pue © pl JLas,s-xs0 Je aù épis ci sans 50! JhooKs Lab Les os oo Ji Lin Ross 4 er one Ni le le AOFSR So 5%) où .‘Jlasumio ds Lo ESS Lofo - Lines foaso KID Jla sn.) fiisso KL? pl JRsosäs, polo Diff Laaso bols guiso! Hu pus foou) Jia), La No + f55ls Has &olo S) aù ra Roma JON JR so, fins sol Ke r- Ha, #ross aa + Luis) Jis as tems'hls Jasso LeoiSo Loj
1. Ms. (Musso. — 9, Ms, cols.
not touch anything bodily. As to the fact that the word ‘dwell” is also used of those who are hypostatieally united, we have the testimony of the wise Paul himself; for in writing to the Corinthians he said, « We know that, even if this our house, our tent on earth, is dissolved, we have a building from God, a house uot made with hands, that abideth for ever in heaven »'. As we are said to dwell in a body as in a house, so too God the Word is said to dwell in a body, as being hypostatically united to a boy that has à rational and intelligent soul. But he said that all the fulness of the Godhead dwells, that is, not one operation, nor yet a partial grace of the Word himself, as took place in the iuspiralion of the prophets, but the whole hypostasis of the Only one, although he is raised above all limitation, he who imparts tens of thousands of operations to others, and distributes graces by way of gifts as from a fountain.
Aud again the lourth question, as to how 1 is that, if we say that the Trinity is one nature, and also confess one inearnate nature of God the Word, we do not also Say that the Father and the Holy Spirit became incarnate with the Son, The delenee.
ANCOr Sault
[Se Ce
[193] LXV. — TO EUPRAXIUS.
cos) lo) is) Ro Jisofhso Resa Jon Sly Re So
oa'sor Lots Lo LIN ms Lu Ja ICT ss Duo; oo :5 ko jm sl}; 00h) [aiuss opso loss has Goo Kikiaso # +" Kioo D ls Co + 30 | Rofsaus D? Ici JLolo . Lisss as pl ça" po NY LX 00 -. Lan Ludo oo (ls iso JRaso Jo <-? NES Ka NX KA Les » :R6) wol wadaso us uso fs Lil AQIGOË aS'po Ja els cts ile Loi Jiss où, solo fs caok) Lupskso J Jo Les » 000€ flaïos miss .-Liois Lis Asa aoks/; RD ko JS Jo Ro Lise! Jpur -Jaull ojor Koor pelr mor “ms; NN faso Loio Lf oo à .-imsll, frs iso)kso ,5 Fin]
Re gi ado 0 ES End eee 050 oh] fisss Los Lao ANS RCE ROUE o| RCE +. 140 | Los
1. Ms. One.
Since you have said that this also is impiously said by some men, that, inasmuch as we believe that God the Word was united to flesh, the Father also, inasmuch as he is named as being of the same nature, is neces- sarily said to have become incarnate, and the Holy Spirit also, we fitly say what we can and what we have believed, fixing our mind on the divine Scriptures, and not crying from the earth aecording to the prophet's saying", nor yet making up things that eome from our heart”. But this objection has occurred to them in this way. If so be that Christ eries in the gospel, € Lam in my Father and my Father in me »°, and Paul again says that the Son is the image of the invisible God*, and the Holy Spirit also the image of the Son, iu that he said of those who had been admitted to the adoption as sons by the Spirit, « thev became conformed to the image of his Son »”, that it might be shown as following from this that the Holy Trinity is one essence, when it is said that the Son became inearnate, how can we not also allow that the Father and the Holy Spirit too became incarnate, inasmuch as they are in the Son and appear ïu him? This is what these say. But we say with intelligence : These, my good men, are the words of those who confuse the hypostases. But, if the Father is the Father, he never passes
IIS XIX, 5 (7). — 2. Jer., XXur, 16. — 3. John, x1v, 10 — 4 Col, 1, 15. — 5. Rom., var, 29.
6. ovaia.
IS EC
2% LETTERS OF SEVERUS. [194] Luoi So :f5s LoN [as jookso Jo :caok. fs) Le) Gr A1 or) Joue JN Lande Je 168 Jioasas Lis Jo soso Jaas Ja loas No cuurollo jesls opel Je LEN Le Lao ss Lsoaso, Ko ado .,075 «ook: faspo fuoio Ls] 50/0 Lio] SAR] sis Lan, Re À Jiss No suo Jiss fapo Luoiso Esis mookelr Lise ou jaNy Lie] fhoarors Joué bad Jhas où is PNA RTE IENTANNE EN
° Lex, D Ko ado ‘Be BY, “ook | DOND07 ax es, 1
SAN; où où cu ] Lara so JJ OO Fan SN su) Le, CAN où Où lon Jin . Jo voiok/ a QLSa ES, A0] Jooss ben Lol JS, Jooi caskuf Joël Less :fauol ai popso Joy Lo ass
coaok.) xsss; SK ks ao 00 op 0 Jo fanraso JI Les, Q Es, LAON] ousss où Jo Jls Loo Lasis' - Jon Look] où sols FX 30) Las, SOON, | CNET EN ES
Robso :flasoso fsasoi sas fin) RS LAHAAIONO : radis 50 ps Xr50 PA n ‘fuel si où Loù Kasopoy Là Jlasos so 5% J
Jla.sos :fauol 85 Xr30 Lex, <X - Lsopso 50 p 1 LS Ltoa,o
into the Son, and the Iloly Spirit also remains fixedly and without trans- formation in his own hypostasis, and does not pass into the hypostasis of the Son : but the divine Scriptures have said that the Son became incarnate and became man, and it is on account of the co-essentiality that the Father and the Joly Spirit are said to be in him, not in order that we may dissolve and confound the hvpostasis of the Father and of the Holy Spirit in he Son. But, if the Son is the inage of the Father, the very name ‘image shows that it is understood to be the image of another hypostasis separate from itsell : for, if il is an image, it is an image of some one, and, because it is an unvarying image in all points, it is not therefore the person himself of whom it is an image; for, il it were the person himself, 4 would fail to be an image, for of whom would it be an image? Suppose a man delineates aud copies a design and pattern from an original tablet on to another, ad
draws it correctly in all points, and makes the copy like the original, in no
[195] sas mo La Slo I} :fso us; foïon Lao :JRkkassoo JAsca.co oo Rae) pobsdy pelo :fhopso Host ES QI nr Lips Las) td Lasol 3 où “(oo Ll:) [pe NS Ro asile Sksk Le os, JRiso,so JIRR ESS Cao ‘foot 55 sm) 5%) 15 :JRofs comsssas 25; Lss où : Sons Afs}s où So fs So :JR os soi farol gas NA A Ro HN; ol [oo -.faiol ais as, “bh is BSD est) JS Lot D Re pose Ko Ris où ha Se ao roma Ki Jsoaiass où.-mslls gens sf AS Lu Less kus of
LXV. — TO EUPRAXIUS. 25 Lsasolfso La No pp: Jus, / ."JRsoanso
JRsoho lp So Kaièt axm J où 0! faiol «ai où Lu)r . Ce Jon. ms Ko il OHLSO)
OMIS
à Vo Lol; Roi Rois Hoans Luiass Qino/ Hisor Jausl Ras Là Jla.soes “hs Jiis où Ben, is +msl}; œs Œù À] Loos Cor où ao ."oHanss PTE cel
ossi) bi, guiso Jo so
1. Ms. gts. — 2. Ms. om. — 3. Ms. awaîllo as Roll. — 4. o init. ins. later.
point falling short of the pattern that was first designed, but makes the eolour and form" and stature and size and pose of the limbs also alike, and those who see it for the first time do not know, if one may so say, which is the original from which it was drawn and designed, on account of the exact resemblanec of the appearance in both, and after this he takes the copy and fixes it on a wall, then° will anyone of right understanding say that the origmal tablet has been fixed on the wall, because it is a eopy of it and contains all that belongs to the original pattern? So we say that the Son became incarnate, the true image of the Father, who has by nature everything that belongs to his begetter, and we do not on this aeeount hold that the Father became incarnate, who appears in his own special hypostasis or person.
le GE Rire
G 155 v° b.
26 LETTERS OF SEVERUS. [196]
food :50/1}; <> Kad 00 Jo Hip Jkcanl + Lans cé Sh - Jhas oo Laws JRjasaso As JL! .-fiiss sas ik as 720-500 soyiRs Je oo Laasso J) Les, Re! DTCAN bac ECYOE Jo Lis k so0 .Jascyiksoo Le A4 Also fan) Jho SR Jose vkaso J fusss <a Lof Ass où Jyfs 5) SO RES EI <> sw!
+ CUS SIN Sen CT lo Ke! wsol
PSS «amis jan où aps Jr -. boy Sas vo bug De
aus JS ado. “KJo0!) A | hs, Jox se Jou Je J?
PS;
RS? Loon JS Ses ES LS ado Lt bee CHEUAN Le LY, So I aus
JSses ç} 28 Loos [o-sasss La msi -REDÇ on3500
1, Ms. with full stop. — 2. Ms. oo
\Vhat has been said is intended as an indication of the subject, in order that the understanding may receive a defective and obseure example, because the whole force of the example does not follow in the footsteps of the truth, since here the image is without soul and immoveable, and is limited by the appearance' of colours, but above there is a living and moveable inage, suprasensual and unlimited and without appearanece', and possessing immutahihty by uature. But, if we look into the divine Scriptures, we may through the mystery that has been richly revealed in them by another example also receive an illustration of what is stated. Ît is every- where known that our speceh® is the oflspring of our mind, and not the offspring only, but also the clear image, which represents the disposition®
that ïs in the depths of the mind, and with the speech comes forth also the
1. oxue. — 2. Word, — 3, dréfente.
Jhal LS 290 Jsass Lio; ©] Haas <! EE oo Lacan: De JRuddo Jlasoso Lo Mers Lsoas KL; Loi :JR DS ax sos RUf .-Jiras or ACT Jliany cor JRktsolkso : Ecolo SR amas RUanwo JR Rs) polo Ko RS vor > De) JA DSsos Jus} wc? Xr auùs Jr50 JLa.50950 -.JRaul Lo Lsysoo Fos JLoy auiGo) +sasr Kaërs fois Lyso :Jisss JS sos JS 5567 ul Jo :Luunso wsass où Le AR :JRssansoi SCT sas où Jane và 160) Afioases :fioo LS jauùs J} :fsoaias Look}; où 5% :fLo m5 JR Ses 5 aa où No JS Jo Ji She NS finor + fAssane, Lipsse Pa V'p JAuùs 007 ylo IR UNSS Jo Afsoato sas oo was où Luo; 0 a Ls) ado .‘imsl) omsoo JARDORS;s fssisas JiNo Jeu fiams JA : gtuasr oo lis yl JI Ja sloka/ Rpaaader où ge pet le Lil pol -Joo Jo Lébo Jos corok] Hasiæo Ji oo) Juso per Radar Ksot 99 fsoaïo (ook.
1, Ms. MISSse.
[197] LXV. — TO EUPRAXIUS. 27
breath' of the mouth. The example is defective, and is a kind of similitude and shadow of the truth itself for those who are able to listen properly and intelligently. However, as our speech comes out through the organ* of the voice and moves the hearing and passes inside him who hears, and no one says that the speech which is begotten by the mind exists hypostatically, the speech which euters into the hearing of him who hears, or says that the breath which comes out in the speech through the voice exists in hypostusis*, but only calls it a help to the hearingæ, so understand also with regard to the mystery of God the Word, because he himself alone hypo- statically and inellably and as he himself only knows came to dwell in the Virgins womb and became incarnate from her, and neither the Father his begetter nor the Spirit which proceeds shared in this, but according to the saying of John, « The Word became flesh, and he was God, and was with God »‘, as one with another, because the hypostases exist severally. Since then these things are so, that question of theirs which arises from ignorance
1. Spirit, — 2. Gpyavor. — 3. I cannot render this otherwise, but do not follow the argument. — 4. John, 1, 1, 14.
156 r° a.
28 | LETTERS OF SEVERUS. [198] (L #FL soi Se lab .Jlaa Ne J Los Has oët \o0ù voroku) <=) Jan oo Ha RNA QT cr Jus Land | x ct LaN oh) geo Jjot laS àù Lin) pm JA Ko] cotlamian Jasins Li} ;56,kso <e Di lies!) Ja NN os (oisofls NX Bos CES Jpil Lisas Ssoù Russo J fins .-Kosèts Re er Rss wo) SS Rico Qui) RS Rss +. Jus Mons] San Luis) Lino LA pe sense Look] as]; ooazon raxaso Las Cono Jupe Jlaïe Lens où Leo ct pol of JR auf Que RS fus ssolo Las] LaN passée KO ÈSDO Lis er a fa] .Saan x Rs of .-wmoi où 0) wmañaeh aol Quake io) ex .. fin, Jrass Rojas + lan) Sa Pass Qiismy fhoaio LauSs, Su ., is) wpañas, Jus pe, © Sù pl :JRscpo Ja RSI RC] Lio pur ©is/r LASolo fasor fais Joan AN Jus sas s . Jo Lo Jisos foläss fins) :La os HR) Lo pur psobus ci GR) coo .etemarnso Eicno/y Latin
is superfluous and vain, a question that amounts to actual impicty. «If » (they say) « you say that the Trinity is one nature, and say that there is one nature of the incarnate Word, how are you not driven to saying that the whole Trinity became inearnate? » I am surprised at the eunning rusticity of those men, as shown by the way in which they display eourage without consideration against the right opinion. We‘ use the name ‘nature’ sometimes generally of ‘essence’?, and sometimes specifically signifying the hypostasis of à man. We term all mankind one nature, as in the text « Every nature of beasts and of birds and of things that are in the water is subjeeted and made subjeet to human nature »° : and again we call a man ‘nature’, Paul for instance or Peter or James. Where we name all mankind one nature, we use the name ‘nature’ generically in place of ‘essenee”* : but, where we speak of one nature of Paul, we employ the name ‘nature’ in place of ‘individual hypostasis’. So also, when we say that the Holy Trinity is one nature, as in the text, « In order that we may be sharers of the divine nature »', we use the name ‘nature’ in place of the gencral
1. Of. Cp. 6. —2. oùsix. — 3, James, mt, 7. — 4, IT Pot. 1, 4.
{
[199] PU TON EUPRANIUS. 29
Le ir Sy uso) JhoaN Je a pol - JRsspo Jo, RON Ro) +350 RS Jo Lio pur @r LAS io Le Jlass| Sa JDSso; foato US où Jose Jia Luiso) Lu Jonas au ads) gl. sul of works 0] jmadas, Lg pe) .eranaso me NI «is Rhasus dù -posll; iso! fus Les fo Horn so a} Jr Sol .Lssar.o me? aa 0 Rojiouo JA os aus fiss Joel Ko Sam, xp “No Ro RS Loi fins sa Janus aù :100p.ke) Limo)s dpi so a Lolo .wo, So wadass Joss 20 Jean -floipaes Lise J] .Caias Learñs Jusias = - JRsseo lJla AN ? > us; Lis uoïiasso fsôpso 50 .Jlaass SA) JRodnase J) Jr a50 ..[ayaso [soaïos sa Nes Los Jh 1 00 LU JAauls Jlarnoaso LE .Lewofs ous 12 OO
#aJh so ils Loos JLolo . Sskok fsoaso Ji; JAN S Jo .-flool
1. Ms. Ia REX.
designation ‘essence’. And to say that the Holy Trinity is one.nature is the same as to say that it is one Godhead, as we are in fact accustomed to call all mankind one nature. But, when we say ‘one incarnate nature of God the Word’, we say ‘nature’ in place of an individual désignation, and there- by we denote the one actual hypostasis of the Word, like that of Paul or Peter or any single man. Therefore also, when we say ‘one nature which became incarnate”, we do not say so absolutely, but we say ‘one nature of the Word himself”, and elearly denote that it is one hypostasis. But again let no one stain the divine nature that is raised above all things with anything lowly taken from the example of Paul and Peter. For, although they are of the same essence’, they difler not only in hypostases, but also in power and operation, and stature and shape, and in the various kinds of impulses that are in men’s minds. The Holy Trinity however differs by the diffe- rence of hypostases only, and in every point is unvarying in equality, and in the fact that it is of the same essencc'. And avoid that poverty of the example which is not worthy of the Godhead, and do not conceive of the Word as without hypostasis, nor yet of the Spirit as being dissipated im the air *.
1. oùoix. — 2. àñp.
30 LETTERS OF SEVERUS. [200] où Lens où url] JR ins La SR - fasass Jjas sol
| Lors aa +R sé JAoias uotokuls Mine} ao ps fase, Has où LaSo . Kiss Rifsas assis) Fa JRascuso oies Look}: “Lun où u15l) JR Jo Jposo sas jooisls one RAR jus Lassso fausss Jam] Ko JR Gois Los . Rofsoaso où me Jhuss/ faaso MES DA ge EU pe or (Rod) Got Gran LT <a: ass soso Ja Las jamso Rct Don Eine RS SR yisls Jlsosso + pnil Jeans Lil Ra cèo .yasal Jiado Ni
: Ds: [EE any, OR Joci D? : [uns <? Jhusss po VKas}l
Jooi +2330 D) [und gadel + Jous iso) et Kfsos . sas r20 J! sas Jon SAIS LOS Luis Jpois © Jslo HA cu Mo) fasass LR Hy pl eu) Se où Qustol] Rfaso SA +? lan Où Jia opasdy ;sassos Jus :lausmo flasas Jus:
1. Ms. om,
Next the fifth question, as to how the Only one, who is a quickening blessing, was termed a eurse'. The defence.
\WVe will now go on to give you an answer with regard to the fifth question also, how the Only one, who is a quickening blessing, was termed a curse. If he became man to free our race from the bonds of former erimes, and took upon him the seed of Abraham, and flesh of our nature, and united à human soul to himself hypostatically, therelore he made all the debts of our race to which we were liable his owu : for we are accursed, and we came under the penalty of the curse, and heard the words, « Dust thou art and to dust shalt thou return », and, « Cursed is the earth in the work of thine hands », and, « In the sweat of thy face shalt thou eat bread »°; and he became the firstfruits of our nature. For in that he took upou him the seed of Abraham he is consequently said to have become? those things to which our nature was subject. Nor yet was he subject to these things for a moment of time, but rather after they had been vainly applied to him he destroyed them. Just as the sun when it shines in a gloomy and dark house, as soon as it puts forth its ray, dispels the darkness, since it itself is not allected
1, Gal., 111, 13. — 2. Gen., 11, 17, 19. — 3. We rather require ‘been subjeet to’: but an vmendation cannot be made without violent atteralion. But ef, p. 202, f. 10.
[201] i LXV. — TO EUPRAXIUS. + 31
fasas oo Ja JRSso Lynuo Lis os # 45 +. pas J rase Lo Jpuso LR Res Jens JR Goes LA viol}; Jpuso -Jhanssys SSAAN 430 LUS Jo Las Lis où Ruikss cd Jhso JRSohSs ON} [Rai +. bpsassos otRuadanto es oi ALI] Rois ca oleS OIL Lisos opofs Jo UN Lao) oo anis file oo pro + fais J-.ja-is Ja LS So Es coke) Jisos sb JE an pe oo JjuS er als, mais Jile où yis-5s Loos Fas'pso o pers ls ss ES INA Joal sol Jls - JR gaNS Jis, coasis bas Lara Jet JASaohe HI Jess IASaohaN (euVot Je él DCE yet; Joss Jo «ass NA Las); où Je sù JS,
Noah us) (ous Lisas Los oùt Eur Lau CAC) Li} JT .psaux La J} .yasal Jiao M} fiass sol Jo . DS LE Lan bo &< Eu a A0 -.os Rio JIaN Jp Ko sf; Hs, von] Jos “os O2 M Ju bin) Lroaxs coausaso) Lio.
1. Ms. SLT — 2, Ms, vor.
by darkness, in the same way also the Only God the Word, the Sun of righteousness, as soon as he approached our nature, also dispelled the curse. For the holy Virgin, who conceived with‘the divine and incorruptible con- ception, immediately heard from Elizabeth who had beeu divinely moved, that is the servant of the Baptist, the words, « Blessed art thou among women, and blessed is the fruit of thy womb. And whencee is this to me, that the mother of my Lord should come to me? »'. If she had not known that it was the Lord who was couccived of the God-bearer Mary, she would not have eried, « Blessed is the fruit of thy womb ». In agreement with this our Lord himself also in his words dispelled the curse, that the earth might no more be ‘ cursed in the work of thine hands ”, saying, « Work not the food that perisheth, but the food that abideth in eternal hfe, which the Son of man will give you », and not, « In the sweat of thy face shalt thou eat thy bread », but, « Ï am the bread of life which came down from heaven, and if any man eat of this bread he shall live for ever », and no more, « Dust thou art and to dust shalt thou returu », but, « This is the will of my Father, that everyone who secth the Son and believeth on him shall have eternal life, and [ will raise him up at the last day »*. You see that on all points by
1. Luke, 1, 42, 43. — 2. John, vi, 27, 40, 51.
5
156 v° a.
32 LETTERS OF SEVERUS. [202]
Qel eo ram Had, NS Jrao -Joù JRgeSs Lis JNaS oo oo Ad bols où Low Himekso LR Hoass Kio S Las Joo Nso godes LRS las ogo ose SS WI, Sè Ko Ja Se SAS; wadas Lisa) sow0 yrS Los) Lois ANS Jia Le Se Jocro [was ages Ko S Ey uns 5% lo ESR Jia) Loso S Pl So où Re ko Ko Jai so)kso JRikeo Hisor Lune sasss yoois/s oikaias Joaf Lsasässs Jlasbo Cook.) LA oo 49 is LARS wo'ys las Lots + Joon NS &% geo J Loi sl kiss SI +50 “ste Jos Gil a, oaso “pôls was Lego Jo plo ” xoaldaÿ 5% Lsko Cao .JLsaw LH #0 Lise So RAR Lis us fuiuls Jo is JR Jon Hisu anal) Jäs jan
NX Sr Jla ny os &ie LOU Leo NES Rens Jhsamo No ete Jess Jo ook] Lay JAsäk ee SOL
being himself made a curse he becomes a dispeller of the curse, and this curse he takes up on to the cross, and thence puits it to flight : lor it was overcome by the law which said, « Cnrsed of God is everyone who shall be hanged upon wood »". And he himself nnderwent the accursed death that was for our sake, and thence blessed the whole human race; and the blessed Paul bears witness who writes to the Galatians and says, « Christ redeemed us from the curse of the law, and became à eurse for our sake, because it is written, ‘Cursed is everyone who is hanged upon wood’, in order that the blessing of Abraham might be among the nations in Jesus Christ »*. So also he is said to have become sin”, because he endured the death that was the due of sinners; for, while he is himself the pure justice of the Father, he is crucified between two robbers; but these on acconnt of their offences, and in accordance with the passage in the Gospel of Mark who says, € And with him they crucified two robbers, oue ou the right hand and one on the left, and the Scripture was fulfilled which saith, ‘Ile was numbered with the unjust’>*. So he became sin to remit the sins of others : so also he paid the debt that was incurred for us, and we ourselves became righte- ousness in him; for those who have been freed from debts are righteous, and
1. Deut., xxt, 23. — 2. Gal., ant, 13, 14. — 3. IE Cor., v, 21. — 4, Mark, xv, 27, 28.
(203) LAN = "TO EUPRANIUS. 33
WI :oœs ka) Jlas JLolo :,55 J JR otlaussi ko, fispss Ce #: wok os :Jios Jon 450 :Jlan.sy ook. | Re Qt tas) cpl] wadas Era ino/r ù GR) for +05) Eias où :JRuacis; “nas JR Dane JR SR Jr où 57 KR Eiaoù LSsokas Jaimass Jhadaks oo Jo Jos flans os Joo Ki [moa} JS 004 Lama (oo) Lis, RL NX OA «hoc JRSsasso Li) 5567 Jo Ko LL Los où …"k00FS Lusnsos 000 cree ce? où Jou œau ko Lise Lune Kaas Loan me LÔ 00 Joss lo oo ss fins ss fu) ssh Ji is Jo 5,kaso . Lin] Rofhosus Ds dù HA Jo 5skaso Luas 7 to Jisasws otdos oo mio Un LisN solo oo LR il LR sols où Lys fl JR ke 6 Lorans Jsao . Lin Lisy ai NS Lao | Lotlsl NOT! ossi Sos as} Xamio : ASS ao A0 80 où 5o Nos.) Luis CAS Ls'mo Jess [EN LES cils LORS pa IO Le Lisp
are not termed liable. And, because during the time of his Humanization he did no sin, therefore also iniquity was not found in him, but he showed himself righteous, that is, he is righteousness; and, when he became flesh, all our nature again was justified in him as in firstfruits; and this is what the wise Paul said to the Corinthians about the Father, « He made him sin for our sake, who knew no sin, that we might be the righteousness of God in him »'. This too was carried out in the ritnal of the law also: for the two goats on whom lots were laid were a type of Christ our Saviour, who _ is made up of two elements, the perfect Godhead 1 mean and the manhood : and the one, on whom the Lord's lot fell, was slaughtered, while the other was dismissed into the wilderness that is not passed, who also was named ‘the dismissible’, who gained the appellation also from the fact itself; for be was dismissed, but was not simply dismissed, but in the manner which Scripture mentioned; for it said as follows : « And thou shalt bring the living goat, and Aaron shall lay his two hands on the head of the living goat, and shall confess over him all the sin of the sous of Israel, and all their wicked- uess and their iniquity, and shall lay them on the head of the living goat, and shall dismiss him by means of a man who is ready into the wilderness ;
il, MORE PATR. OR. — T. XIV. — F. 1. 3
156 v° b.
34 LETTERS OF .SEVERUS. [204] où er) &kso Joot Jsa so Jo Kosa Jyot coas of His, Janus pe Noj;sou ES, SSs DIS .:9kaso ? où 034 so È VaO ns <D Jos) .Lunsso pe EN » où -.fmsa) oO FN À 5-20 18e OS #2 a 00 Jpis JON Ji ksos cos . Lan Jl &* Jos Lisso fisiao de "où OÙ NX Dù sl .masAsoo 54 Noos) où Jos Kos » Nyl Las Jo saims LAN Le) PK Jos Aoioalr omsaks “bisy ass NS 000 roles or ra Lans Aoasas où ire JON couok) oo - Rofion où où JS'kas aus AEù WI. JR iso) pl NX ©! ADS oxaoi Ji yl ook | FX Jhsss Jh si] <D oi «305 Los So a Noise «Oo 'Roo fs; EN Di .ouuas Look) fi Lissks J ;sskso Jh ES 59 Los) $S Lo) al Ua) sas imslls oùo Lis fins où où Jil! Look] a
and the goat shall take upon him all their iniquity »'. This therefore was thus performed in the case of the two goats also, that the one was slaugh- tered and the other dismissed. We clearly see the hidden meaning which relates to the Cross : for the type denotes that the same one Christ sullered iu the flesh, but remained without suffering in that he is considered to be true God. For the same person both is separated by lots to the Lord and slaughtered (for ‘he delivered himself for our sake as an offering and a sacrifice to God the Father lor a sweet savour "?), and goes away without suflering bearing the sins of all Israel, which in the type ol Aaron were confessed over the head of the goat : for he clearly displays himself as being himself true God, over whom we confess our sins according to law; for « I will make confession », he saith, « unto thee, Lord, concerning my sins, and thon wilt forgive the wickedness of my heart »°; for, though ‘he was led as a lamb to the slaughter”, yet, ‘who shall tell his generation, because his life is taken away from the earth?”?, for he is without descent as God, and he is life in his nature, for he was taken away and lified up from the earth. Truly is it said of him in refcrence to the type that he shall be dismissed into the wilderness that is not passed; for that country is impassable to all outside
DDC. XVI RO ER ENTER x SITES.
[205] ENS, = 110) BÜUIPRANIURSS 35
bé So © cod Mae, Li 55) Lusies Dysnhe oo pois JJors où Lines oo pag Boo Los Koas 49 st: ae ass où. Jos oo) Jon -.s00 any! Jo, os Ji Çple Jesse Jun Jisol Gr <sts Lis, <é RS où #5 EK 008 Ra pu Pl Hey sue HI sus [I LA ee sais ab: wr hmso} .6/ wadbas we}; pi ae J} OURS els -.Jlaso De Jet ER Lier Er apr bisz Hess Se fist coke De pau ul er Das Go Lis, pl @r ANS conan Hise. Liv] ‘sas, Lo _ "È Janus Luxaso ils 'kaFS) 5: Fmso}) &°! sas J ;m=- KŸ fsoss +00 n ON pe J! sas, J &*! sl JS où Sas sas bis, pe Jo n'a ra Jo) .otlooù | LiussoN Jours «ma Jo was où 45 00 Jos J,> NX Jas.| cr 0 Le Ju J Lu So ss close -.5mss Jlaso jan: Keouks Lies pe où ALsanse Ha amuse bin) Lis, LIN
nature, and is passable to him who became incarnate only, | mean the throne of the kingdom, on which he sits at the Father’s right hand, bearing our sins; for so too John also the loud-voiced preacher and ambassador of the Word himself eried and said, « Behold! the Lamb of God who beareth the sin of the world »'. Forthe same person is termed at one time à gout, at another a lamb: and he shows that he eame Lo sulfer not only for the sake of sinners, but also for the sake of the righteous; for death reigned ‘even over those who had uot sinned’ also, as Paul also said”*. Accordingly the lamb is the type of the righteous, and the goat of sinners; lor the righteous stand as lambs on the right hand, and the sinners as goats on the left, Let no one think that through the symbol of the two goats he shows us two Christs, one passible and the other impassible, but one and the same, passible in the flesh, but impassible in his Godhead. For indeed one gout only was not suflicient lo signily what was signified with two {how was it possible for the same to be slaughtered and not slauglitered?), to show that Christ tasted death in the flesh, and in his Godhead is raised above suffering. Is it not plain therefore that another goat ts necessarilr taken, in order that the one faet may be perfeetly revealed symbolically in
1. John, 1, 29. — 2. KRoim.. v, 14.
36 LETTERS OF SEVERUS. [206] ira Nos Jlasiskas J'y As} le, sus Fe Lol :Rimeay JL m0} où 5; Jon ssés # RS &sps :'où J', Re :posl D 71a%s wo) cc RS loio LS» ct LE JNS PS JS Leo Hiuinms op) Hipsos &r &Sks lmto SS où »'loo saumjl pe où ‘abo sfmolkso JU NS Roy faas JLo Ro :Jkmad &? Joe ll RL oo # où Si is. ge os! mso)s LUS Paso 7 Hisor : past jopsas Jlio, Ji los Fass LS ao . asc) | kr) 51 bisac: JRSsosso Ja
re + Jlasslo JR sas Joan RAS il 50 J! RS Lussso : JLs ls Lois Jinso JLS Kiso LAN JS; JMotsao pl * ea
cri Lcsa) ces) Si RS Labo ete s| O0) bois oo <2-l Fa aù JS ss js Le 0 Lure + Linaso pe) 000 Scèe Jjsr less LS HI Jon ais JUS Lys, Le Ré à -«eio) ms Jai JRSsos JRias; Ja Jess Jo m5) + Disamd où Joo NN y gr Pass io 15h jso von] [sans J Jo oo FA bol
ANS ON = 9 NS >
the two? Just as a painter, when he depiets the story of Abraham, depicts him several times, now hearing God saying to him, « Offer thy son to me as a burnt-sacrifice », now cutting faggots, now again binding Isaac and laying him on the faggots, now with his hand armed with the knife and stretched out to slay and held back by the heavenly voice coming from above, and we do not think the one Abraham to be many because the same person was depieted many times, and indeed one picture was not sullicient to tell the whole story, so also for the shadowy representation of the symbol, for the sake of perfeetly setting forth the fact, two goats were taken, and we do not divide the one Christ into two, but we declare him to be one out of two natures, the perfect Godhead and the manhood, according to the faith of the divine Scriplures, and the words of the fathers that are inspired by the Spirit, from which sources we also speak these things. That the two goats sym- bolized the one Christ is plain from the allegory of the lots; for the priest Aaron did not select one of the goats at haphazard to be slaughtered, but committed the matter to the uncertainty of lots, that by this he might show the primary unity of God the Word and his flesh. As he is himself God
[207] EAVESNONETRRANNUS" Al OLIS La " Has Jox Aus :JRS Co faouss nas où EC fs Joot 55Kass Joo hs bis, r- oûo His - Jlauso J Look.) Jeu Jo foie Rulo - Lis, olooKs Jlasase J; Joo çxu] Losay mas of hihi cad Jys Jos caoke) 5 for D JRaas # ao "Lean Liusso LS SS <h one es ka of c! Jo Lie So cr Lao “JON cooks cépso os mur où Lis, CET pl Hs fais flans n "20 was) Là wol HE ant ho Jia j,kaoo .-Joo ais 0 onso Ja 570 Liso . Kofi] oas .:550/ uè pus -.uot Lonss fase, Loamaäas "MANol Loranuds oo Koul po Lisah solo .00 ve Li ‘yo soso Lin) JEN 385 NJfl Jo ” .-Hofl passe .-oioll alto “anas Kio ska Jlo (os J Liu JENs fsaso Jet sol JU! OS pl sl Jo ARCS SaùSl Jo Look] a Ph Ï solo Lia,/ model yo Liso .-Loaksaio psolo Kasl Sauml aa mme
impassible and free, but by reason of the union with a body possessing à rational soul was condemned to death, though in his nature he is immortal, so also the one goat who was to be dismissed to the wilderness symbolized the impassibility of the Godhead of the Only once, and was under the decree of slaughter; for the lot cast over him, whether he was to be slaughtered or dismissed, was uncertain. Accordingly it is plain that the two goats signify the one Christ, and that the same suffered in the flesh, and, in that he is God, remained raised above sufferings. Nor yet let anyone, hnitating the madness of the hcathen, imagine that the dismissed goat was set apart and dismissed to the wilderness for some demon; for this is a departure from the laws of Moses, inasmuch as he said, € Heaï, Israel. The Lord thy God is one Lord », and again, « Thou shalt fear the Lord thy God, and him only shalt thou serve, and to him shalt thou draw near, and in his name sbalt thou swear », and, « Thou shalt not go after other gods »'; and again im another place, « And ye shall not make mention of the name of other gods, and it shall not be heard from your mouth »: and again, « Thou shalt not worship their gods, nor serve them, nor do according to their decds, but shalt utterly overturn them and destroy their pillars, and shalt serve the Lord
LES MEME
v
oo
38 LETTERS OF SEVERUS. [208] Lsas ao Sa umIo wa Londres JR ds °° as Sao LS Def er Sol Je Lio pe RS pr ans J bit PEN Jo uns bioo Jon lus Lis Jaus D Ja ; pl OHLdO Lis, LOL .Loosa us Jai pee) J+0Jls y-b + SO Los I} Jo ra .0901 Re Doi Lr2) 4) où Luimoa) ? flo .oo0ùt Ka2r0 eo Jon 5s5kaso Lino . Lisa fou wa. #0 0001 «395 so 1;s «lo + Q aÙù Joot Jos Luiskaso Lio. ksoo js» Jisiass Lys Xe boss GS Jon À] jss + birkass Le Lis Lis Le Lisp 0 "Lise + J,s Jon 3561; Sk ‘Lo Lsko so Kootlasi ER AS
39 Cs.3o xs) Où Jo a5.9kso Jai LX où) NX Bon Lishasad
Lo Esko 3%) ES uso .ouse 5SN gif ao Lis a Jon <! | .Jlassskasas 20 pa y Lin! Liso Xr0 Lau vornsasaso ol :Ljss or "Cao Russe Qr au Las pas Ro
1. Ms. wi. — 9, Ms, li$o. — 3. Lelter erased before. — 4, In erasure, — 5. {+1 in erasure.
thy God only »'. Iow then should he in the same mind break im pieces and overturn their pillars (and be did not allow the name of other gods to be mentioned at all heside the one Lord God), and on the other hand separate the goat to another beside him as to some evil fiend, and propitiate this fiend in this way? But it is plain that the two goats were offered in order to honour one God only, and completed the symbolic allegory which we have already mentioned, and two lots were cast, and one was slaughtered to the Lord, and the other was dismissed after the manner of the separation of the lots, and therelore he was called ‘the dismissible”. If he had said, « One goat to the Lord, and one goat lo the dismissible », perhaps their charge would have derived some plausibility from the divine Scripture, because it said, « One lot to the Lord, and one to the dismissible »; for it is plain that the one was separated for the purpose of slaughter, and the other was dis- missed to the Lord, not to another different from him; for this is what the divine Scripture sad, € And he shall set the Hving one before the Lord, in
order to dismiss him in disimissal »*. But some of the learned flebrews, that is rather those who are carlier Lhan those who are of the Hecbrews, said
1. Ex. xx, 13, 21, 25, — 2, Lev., XVI, Lt, 1 do not follow the argument in this passage.
[209] LXV. — TO EUPRAXIUS. 39 uso oo Je Doinas) Juno) .5»Kados où re JS LES _ jp: Jay -oolenS J Go l(isoi &er) Rai :faies (ootlai Kio -N ET .Laasos Faso Loaamäds oi ook Ho tek) Loxs Luis JR 5h Roy Kart aanesso) fioksos où LoooR K so rl FRS p Roauss aakl) [ik Ro :’Jlaamduss aol / pouo means Ji JaNY asus wy x Ji) ae il Kason LCD Jan ds +2 Sy gr LA JR USSR S Jan, «asl Jss -bers Qt Go Jhaïs Lors RU opel DES HE me Lasoy Koso ou tas Jr JG à asia wy ja Aotét Lootlauts el pans, Joo w'}y -.ipasco Jon js yopso JL Lis, DJs ge Hot amis oops où oops Jusso Lo où PTIT LA! où Jon waaskso naiss fase Jos | LS où JLsaai: Ler J; + Jon sisks Less Jan ps esp al oÙ +. H5ykasso
1. Ms. om. — 2, Ms, [laSaNaGs. D 3, As, ENS p-
« One lot to the Lord, and one lot to him that was dismissed »', im order that in all points and that even from the very imagination of the heathen, or, to speak fittingly, from their Hack of instruction, it might be scen that their charge against the holy laws of Moses is without plausi- bility. For those who after the Christian religion were lifted up in philosophy, and endeavoured to adorn demon-worship in a reverend fashion”, as they themselves say on bchalf of others, say of their god who is ealled ’mb}lkhy wn,« We should not sacrifice to the gods, but by purity of mind propitiate and honour them »' : but men who were fettered in the same chain as they saïd that men should sedulouslr offer sacrifices to the evil spirits who delight in blood, not that they may help, but that they may not injure”?. lf then Moses separated and dismissed one ofthe goats to a demon, according to the madness of those men he ought to have ordered this goat to he slaughtered to the demon, and he who is pleased by blood ought to have rejoiced in his blood. But now the exaet contrary is the case : the one who was set apart to God Most High was slaughtered, while the other, the dis- missible, or, as they wish to say, the one who was separaled to an evil
1. I do not know {he source of this quolalion. — 2. Julian (?}. — 3. Porphyry, De Abstin., 11, 57 IX: De sacrificiis el dits atque daemonibas, ap. lamblichum, ed. Ficinus (1577), p. 317.
1540
a.
f
40 LETTERS OF SEVERUS. [210] Mans Jason wmmol) Ko Los pas Joan 5ykaso Jissoù us Ji LoN Lsko 3 Kasah ‘files He <ooRStuss Lunsir as ‘ mas Line) .oias Hiskaso Loumioks, Jess Lisss aux) Ji ke
Kat Robonso n Lao ol ook Lomuss sas Ja.as ous foot ge) Sas Joux JL LI [uno ls Joss ce} r À Jon Sos Jak abus où pan ner EX Jlaso Jo, Jan. Joe as Lis La ak pl JR Sp Js où Jesse Das She asllo vo a Sh As las FH] sans . Lunsso wi'oll «I Jp lo Jon ms Lis wwadas wo) [isa ms y Je lies JR or JLjaso ses JL) Ji 00 A0 0e Sùe LEo Ji55ao F0 RRQ E +&l ok +2? LA, SS Re 0e ©) ba oo 551 Less Is où
cube Joams Que ccuones Je Ge <® M5 où r° où | Hussls va So : Jay Jas wsolo
demon, was dismissed into the wilderness without blood and without sacrifiec. By all these arguments the ingenious madness of the heathen has been refu- ted, who wished to stain the divine Sceripture with the blame of their eults of mauy demons, men who did not shrink from ealling the usual sacrifices to their idols ‘dismissible”, in order to substantiate their error by a plausible identity of name. These things we have stated shortly in the desire to show how Jesus became sin for us, that we might in hin become the right- eousness of God. Ile endured a death that was for our sake, he who for the sinus of us all became one that is subject, he who knows not sin, for according lo the prophet’s saving, € Ile came to death for the sins of my people, and for our sake he sulfered pain, and was smitten, and he endured sickness for our iniquity »‘. So also Paul wrote to the Hebrews and said, « Christ was ollered once, that he might bear the sins of many », and he says that ‘by his sacrifice he hath been revealed once for all at the last for the doing away of sin”, and ‘he offered one elernal ollering for our sins* : and Peter the emincnt among the apostles said, « The same carried np our sins in his body on to the eross, that we, being frecd from sins, might live in righteousness »°
And again the sixth question, as to how we say that the same sulfered in
1. Is, uit, 5 (loose quotalion). — 2. Hoh., 1x, 26, 28; x, 12. — 3, I Pol, 11
o!, HU
qu] LXV. — TO EUPRAXIUS. A1
Hd Pau NO où ri J +20 "ono fa Jl < tofs a. hors asso + J, où FAN Ker/ Lun) - JRSSo KA Jos où Lo Kia Afas'm Aù irait J HO + J HoaSbls sa <Ÿ +25) AN +9 Jhoul . Jos a &-! F> DT Has Js où EE 7) FER .JR&uls JL fins yl LS 001 ps RSI (ax Lôtsl Lo ne Lo D NES NET ylo c? XF ss LD 250 co Rs oÙ Jlyiss FN Lis) Lion LaN ia JLoëcos Lias . [RUN US Russes Lekcslo .-Jiars yamsll No JAss Co) :olas}s [le] Joot 00 fias ons li SA land Jos fins D © où gr ls ook) [iso 0 :0HL3O allo wlio :uuts [Raisons ds Labs où wc? Da Si FRE | RE rs oÙ JRoyils SNS 49 :Jlèuso voraxs SA Jo <°! Jaskso : Ko JXskS bas # Hé usa ES Jyrs oo JS slo ras ko 1017 iso - Less: où <> Jsass fun Res
1. Ms. © for ».
the flesh, and in his Godhead remained without suffering, and, while we do not make him alien to suffering, we keep him without snlfering. The defence.
Now we will give a sullicient answer to that question also, how we say that the same suffered in the flesh, and did not safler in the Gocthead, and, while we do not make him alien to suffering, we keep him without suffering. On the same subject we will lay before you an example which has come to us from our fathers. The force of examples is in truth small, and far removed from the truth; nevertheless, if only in some thin and shadowy phantasies", it offers Lo the understanding a beginning of conceptions. As, when iron or another similar substance® is abundantly warmed by fire, and is heated by flame, we know that, while the iron does not pass out of its own nature, the iron which has passed into a complete flame, and has been made to hiss and to glow by it, it appears to be all fire, and, while itis in this state, blows are applied to it, it being smitten by a hammer or by means of other kinds of strokes, but the iron is exposed to the blows themselves, being expanded and narrowed at the same time, while the nature of the fire is in no way injured by the smiter, so must we also understand the mystery
1. qavracios. — 2, Uhr
157 v° b.
43 LETTERS OF SEVERUS. [212]
Lisaws akrassl Xe wo Jesse JL Ko lo Lust Ko JR Sopo JS où À] faass .Rofoazo JR LE Joot ae &? bisol .L5les ec JLa.:50 LD Aus MERS ? D Jon Vsiso Joe à J JR yet Jonas Lo or @r Jos Jpe Jauops NL Jay» Jjÿol De) Lois J! . à NX aù .Jox ak A Jo L;suso où Lolo FD +. dus) CREER D Vai/ Los Jo Hisot - coo) os ER Jus lo «s'Les FRS Fax Joan pres 30 LS J ja Jo Lan Jr Lao JO pe &e is ko os fauo Mass Cd — Rd Mas jan &°? 5so)kso Las ee +. so J} os Ru 07 .raloiK so ons Ka,mol} > Aù «ARS KO OSSI OA + Jo Jon couokels cas fasias Jls ASS HN! Joan Jloaù où oo Lis pl Ja se kso Jen oùms Jls) . Kauss Ka.sks) hu NKsoo Jo ÿ=oko, où oge Le Joo ais EX J .5sopsér Jo Lie cook/s où = Jon ais NX AN LS Jou SR sS
concerning Christ also, even although all the power of specch shrinks from the glory of the fact. He was hypostatically united to a body with a rational and intelligent soul, but he permitted it to suffer naturally from the blows of pains, | mean on the cross, when he might have deadened these also as God, but he was not desirous of this, for 1t was not for himself, but for our race, that he was purchasing the successes of victory. Therefore he permitied his body to suffer, while even he himself also was not alien from suffering, for he was united to a suffering body, and, as it is his body, so also it is called his suffering; nevertheless as God he remained without suflerimg, for God is not touched by suffering. Ie ïs said also to have tasted death for us, iu that his soul was separated from his body; not that his soul was eut away from his Godhead, or his body left without Godhead ; but he showed that he was in both without separation, for neither was his soul left in Sheol, nor did his flesh sec corruption", according lo the saying of the Psalmist, For he was not separated from his body that was buried, and therefore he annmihilated corruption; for, if had been separated from him who is life and incorruption, perhaps it would have been constantly
EME ENIRE
[213] LOS = To) BUIPIRAMIURS 43 NX Ru las Asso fou fmusks Rise] ss - flashs -.Rsraso Joss obso -.@s Uaok) os r -.NoassS oaas yaxo FN À Jos wo arms Jl pl No JLsèss Jr Lans J pl yle SNA panier Koh JRsss S parpio . LE floil} oo os Jos LD) So -.a0as RONT Jsa.|. «où -) 50h +. Lisss oùo Lis Jäsoo as; voofpes Nous) NX LL LDès Ja Jo CORTE ILXRS Je ækRs Joot pans où Lamsr;sNo «aus Janus [silo is: aÙo -\oopino Lo ane ons jks Co ans Le Ro Hifi: aksaso 5 <® Losps ado JR RES &pnllo -. JRae,o JR k Robors +. OHAns is Look); oo AR Jo 10°) -RRangol Awo| Leio] noies oo + Jlasos Hyno | Joss Lunals où oùo .Jksaras fias oo oo “Je Ko} xs sl] Ko; ER D ok so [ER CS cute Lo el HI ont JON Go pel sens larsS ol} où >) xd ls a OÙ RS LENS LOHAIAIÈ +5 -A0AHaxpus fran
attacked by corruption also. For he went down into Sheol with his soul also, the whole of him being in it, and the whole of him in his body without separation, as one that is incorporeal and is able to fill everything as one that is infinite. Ît was necessary for him to give light even to the lower regions also, and to have merey on the sonls there imprisoned, and, according to the saying of the prophet, « to say to those that are in bonds, ‘Come. forth”, and to those also that are in darkness, ‘Be revealed” »'. This he accomplished in action. The gates of Shcol which saw him trembled, and he broke the bars of iron and gates of bronze”, and opened Paradise which was shut, and « many bodies of just men among those who had fallen aslecp came out of their graves after his resurrection, and went into the
boly city, and appeared to many »°.
Very properly the evangelist added, ‘after his resurrection”; for it was necessary that he who is life in his nature should himself first begin the resurrection, and that the very one who was able to dissolve the power of death should himself tread the way for the rest who came after him. Ile did not deal arbitrarily with the devil, the same who led the first man astray, when he was defeated as by God, but, as
one who is just and ‘taketh the wise in their craftiness’*, he brought the
LMD PSN lt SANTA IL, KAVIT, 93. — 4. Job, v, 13.
.
158 r° a.
* UTA LETTERS OF SEVERUS. [214] Jlasiss fsasaus : foasas SS A} 25 oo) Jo Jos où 55e
JON oœunslo - Lund cook/s où fil 3orl jan LR So) Ka NS ous Jlasys Jkitsal Koasco JUS Jlasy como fasse Jul où La'lo las ylasy ca [ah .ôlo ReJLol Eiusiaso Jles Haas fs 55%) JR Jlasos aQ OHM-DQN Vous «amoas Kooos ."Jlosf foasas jasmi) fais Res - JS Jias wo “fro;s aa +\00ladiax UK NE ER hot LR Jo Ro Jo labo es fase ACHAIIARS CIE AOOO JL&sp faasas pas) fus Res : pee cel casa) Jon yele ASS BIENS RS PR STESR pl LE le! Jo w.s50 LS Las Re Joa Ka's}) Dos le So «oalänlo Aoulëtso) jaks 1Lemiso Lise slo c wû FOOD | » ES es Go -.oaladias Jon RIRES DS Po co a
1. Added above line.
crafty one into subjection by means of his devices. He who led Adam astray | and said to him, « You will be a god, if you transgress the law », fell by the device of craft. He fought with the second Adam who is Christ, and found him to be God and man at the same time; and he won a just victory over him; and henceforth we confidently sing songs of praise for his victory over death and say, « Where is thy victory, death? and where is thy sting, Shcol?» For Paul says that ‘the sting of death is sin’".
Next the seventh question, why the law was given to the fathers that they should circumeise their foreskin. The defencee.
Now we pass on to diseuss the subject of circumeision. This? is what you ask, € Why was the law given to the fathers that they should eircumeise their foreskin? » Some have simply and easily handed down a reason like this. They say, « Because Abraham migrated from the land of the Chaldees, and the Chaldees were permitted (and the same was the case too with the Medes and Persians also) according to the custom of their fathers to have intercourse with their mothers and sisters, for this reason therefore he eireumeised his foreskin, that he might shun kindred flesh,
1. 1 Cor., XV, 55, 56, —2. This passage to ‘kin’ (p. 215, 1. 1) is published in Greek in Cramer, Cat. in Act. Apost., p. 108.
(215) LXV. — TO EUPRAXIUS. 45
> JON Jo So Jon janas Lattre, EÇcopso oo NJRas Jess hs Woo Las je lo Læasas Joa >xEæ Nojim) ii fsaso Jo Sr iso) er Diet colles JL Koss J'.iass où como uns - Joe fus ous, LC so songs os) past} HE J! au DS Ÿs Ss, JAN cookies où .’imss Joù bosiso Lips olo D Ces ass | D nes UISSS do Lboo Ji; ce a a Lisss lo | oaladias TER be rl ESks Ro fraise LSSS so :Hoasos xEæ Jon Juois Lis Asoncws Jinroo - Lsokaso Luis Jus Liass flop: upos vis) Lis 5567 Jison LR ko Jos Lis Qiioks ts . Hola Jh Leslo Los 2 JD asso ER 3kXs L No). JLor LAN auo Lori bo Lane co ago Je pl aan J .-Joopiss jose Jan] cookie; soul] Cœis Ja - Ja
1, Ms. mldies.
and renounee marriage with those of his Kkin, and on this account God gave the law to the sons of Israel through Moses and said, ‘À man shall not go in to any that is related to him in the flesh to uncover his shame’* ». And others say that the reason why Abraham was commanded to cireumeise his progeny also besides was that it might be plain that Christ should come of them in the flesh who is God over all for ever and ever. But, if you please, we will pass from these reasons; for it is known that the Egyptians also as well and other nations circumeise their foreskin, even although they imitated the Hebrews; and we state that which is true and befits God the lawgiver, and that is very sublime and to which testimony is borne by the Scriptures, that cireumeision promises renunciation of fleshly birth, and acquisition of the adoption of the Spirit, by which we are called sons of God; for it is written, « Thus saith the Lord, ‘Israel is my son, my firsthborn’»*. Afterthe fall from Paradise and the destruction of immortality, Adam knew Eve, and she conceived and bare; and this unstable intercourse, intercourse befitting beasts, was given for the propagation of our race. it being a kind of healing of the sickness, that the race of men might
1. Lev., xvint, 6. What follows to ‘ever’ (1. 6) is in Cramer, £. c., headed mer’ d}iya. — 2. Ex., IV, 22,
158 r° b,
AG LEUMERS OR SEMERUS: [216]
Jas.;ss Kks où ax Kso,o DEN ES Loi a.20SM flass ra JON Lise LR rsol où Jook JRnisssos NI] pol JAN) Rs) Lis ST | XX J .otlas| Lisnso OS Lans coma Ds Del Joous jas ls Foi Maokas Jlasaso #2) Las. | .LRRoko JS" Spas Lias <> Halo Joopr Las Jo Jo pans Jo AK foot 1 Joie Jaù sol Hoo,s ©]; Line) oi CS conns Jon DL: flash Jl nos Jlelo oo RS Ré Jonas, Lise où Ka ù.çols où Jisas cooke] [uso :530/ us] Les AT Aocom Lisass, Follo Lasas, Judas . iso] lRofouss JS 58h DENT Loc Je cha pole HAUT Se pool (ea of fav -Jucsen JiaNes JR PIN y sol Liul sol frannro asso auso JR PEN Loan Kba.e LoS.ksco.JR =) voa Jhaso JR PIN .oùss Lruso Lissokso Jo . [oaw laaso Jlaso| p#D 1000 Joy +000 sa
1. Ms. Moss.
not be cut offthrough death. The woman was not at first given to Adam ‘ for the sake of the procreation of children, but that she might be a helper to him; for the Lord God said, « It is not good for Adam to be alone; let us make him a helper like to him »'. Ile did not say from the beginning that he would make her be fruitful and multiply, in order that by means of fertility the race might go on to multiplication; for God might have done this even without the intercourse of marriage, and have made our race increase and multüiply like the myriads of angels, as the Lord himself actually said in a place in the gospel, « hi the resurrection there is no marriage, nor yet are they joined in marriage, but they will be as the angels in heaven »°. Ifanyone says, € What is the help that the woman was to give the man? », se easily say : In the worship in Paradise and im the keeping of the law; as Solomon also said of a similar woman, € Who ean find a manly woman? »”°, and again another wise man says, € À manly woman gladdeneth her husband », and, « À good woman is a good portion ‘» : aud for this reason they also received the law in common, that through union and leonjunetien of breath° they might be cautious, and not liable to be overcome by the
4. Gen. 11, 18. — 2. Mallh., XXII, 30, — 3. Pr., XXIX, 28. — 4, Sir, XXVI, 9, 8. — 5. This probably represents some Greck compound (éporveiæ?).
f217] LXV. — TO EUPRAXIUS. 45
Jus JA Jhspz Hmuo or HA oo 550) Lau, alass RS NN Jsas .«olasol Ja quo (axojl; <! Joass .ouso ado)! J Jp Ja gisse 1000 De Ji jas Kolaase Jo :Loasus 000 Ris 2 ke + 0001 ee à Kçors: «octhaslass " wlo :000 KP J :Disass LA Rss) JIM} ct © LAsG) Lis Los,sss os 000 D SL se by IR pui Jlapas ses ELN wo :.000 Loû JS Lisas Jusoo Joa JS JXsss JRoodso AS Loëro - auf 393] Janmo .000 Lake Jlass #50 Lessiass Lido .C% Ausopoo Lis Jaisso Les JRasesso Push Los ANUS ER] LA Jiot gels JRuissso où Loc Ksobl) Lossiass Dies sas wo sas - SN ao ce os Ses JoiN; Je Pro po JR poñuso ous Mois far aX Sd JR Jlas+ So pile Los Lises où msoil po + SLR sos RS en els Ji) Réel} ls
deceit of the serpent; for he said to them, « Of the tree of knowledge of good and evil ye shall not eat of it; but in the dav in which ye shall eat of it ye shall die »'‘. For, as long as they kept the law, and rejoiced with one another without passion, and did not perceive one another’s nakedness, and also did not think of their union in marriage, they enjoyed the blessed life in Paradise itself. But, when the woman gave up the duty of help, and like a weak person out of simplicity accepted the deceitful eounsel of the serpent, then she herself also became an evil counsellor to the man, and immediately they were alien to God, and also to the life in Paradise, and by means of death were condemned; and Adam knew his wife, and she becomes a helper to him in the second line, through the procreation of children*?. And at first she was given him as a helper in the worship in Paradise; for such is God’s care for us that, even when we change, be continues to help us : for he made man his own master, and to honour that which is good; and, having foreseen that he would change, he provided a helper for him beforehand. Therefore also Adam by the wrace of God, as soon as the woman was created, foretold that a man should ‘leave his father and his
IAGen. 11, 17.2 "CT ep..63-
158 v° a.
48 LETTERS OF SEVERUS, [218]
Jon a Jess Lis JS bois ms pe AOL Loooso ou Ji Lake Raoul) foyss Lee Ge Sos 5 Go El cà Luis os “> Esoso foss;as:s Jr) Jlasass J lado Jar} Lars Qu Eyso “bils Reoioù Ja 99 "Rob Ca So JaS » AUS JHoK ao) omoafs En) où Jia où LR D 20 Los A0) JRosasasso Linasass Jo, lo Lim äoi wañas FN Jo hs LE Rues él Joke Lise im Las <> 65) DS Jlaï jan laso,s JR US IX ©lo .fm,ss SE RS asso
.
Kiokso Ils oùso .JRagtesr dtisoso Lasis Gù &isco "ame Lsase Jlo Ji Le Jado .gusaso Moss Sri so Jto -Lunsso jan “Lys Js Jo OBER os «hot Mad as pe ko La 205 Ron do - JAcsasanses opsas «olsollo.Lunsso, ALOpRS +" QSÿ-m5) ER Janus JR Rs So osano/s où Jos Jlasss5se; * JLassasor = «oksao otso ans) aan Jaïiasso Laos LL kuoot ko a wo
1. Ms. bi ms. — 2, Ms, with poinl. following.
mother, and eleave to his wife, and they two should be one flesh’t. This bodily birth cireumeision renounces, which was giveu after the fall from the life in Paradise in the character of a remedv, and causes us to approach to the impassibility which existed during the residence in Paradise; by which we are named sons of God, inasmueh as it slays our members upon the earth, and puts off from us the old man. The truth itself, of which cireumeision is à type, testifies to us; for Paul wrote to the Colossians and said that cireumeision in Christ is baptism, whereby we put away from us our old man, and the mortality wherein we died after our fall from Paradise, and we also eut away the bodily desire as it were a kind of foreskin, and bury it in the waters which slay sin, and in the same way we arc buried with Christ, and rise as new men and born afresh, and hasten to the new and, passionless life; for this is what Paul wrote : € In whom ye were cireumeised With a cireumeision not made with hands, by stripping off the hody of your llesh, by the cireumceision of Christ, and were buried with him in haptüism, and rose in him through faith in the operation of God who raised him from the place of the dead; and you also, who had died in your sins and in the foreskin of Your flesh, he quickened
teen aie
[219] LNV. — TO EUPRAXIUS. 19
A) Jlabias:s bis Nil Jp asso (ooûs Qù Laso .opax ILE JR? otlokudo Lauono :Luics JS; 5 A0] Liaaso Jo | où "ua Jess: pa oo fans) - Lsokaso Luys vliro las. Jl Fa homes Jim, Jladiass LL Ssè L'on lo ] our Losays #3a-% êtlasss Lo RS 550f5aùs lo -.faoss Jlakias <°? Jess .xoirs) ess franco .-JKacwases JARasass lon Re] NX Jsoi pl LSsokas Lisoio Lo Ris (5Aoo Les Ris ombor Re) r0 Ko RS RAS Eu} Joäc Lous &? Lou Lsoraso ."Joo Jksosanso #2) .Lunssass JRuspeksos JRateo; *JRasass JS NT kel Sol Ja sas (RS ikso JR so Hop RES go 6 iso LA Sas eborsékaso Jos LA Lis .fienss Lis LAS wo La ds ss PQ el “LAN Jos Jiaasso fsasi où <® a el HAS QUO!) ST “40004 Jus Lis, . JaNas Jens Gr Rifpou ol] Ji Re JT Es bas, Se do - fo,
1. Added in marg. — 2, Ms. [esals.
with him, and he forgave vou all your sins »'. You see that cireumcision is the destruction of the foreskin, and contains a renunciation of fleshly birth and of the body's pleasure in mortality; for it confesses the passiontess and new-fashioned life, as the actual truth of baptism showed, of which circumeision is a type, which in a shadow cuts away the foreskin of the flesh, while baptism cuts away the foreskin of the soul, and, so to speak, desiroys its excessive wickedness. Such was the legal ceremony, and the covenant with Abraham, and of? his descendants, which by the ancients was carried out in a bodily and sensual fashion, but signified beforchand the allegorical conceptions, which the spiritual and suprasensual ceremony in Christ revealed and brought to pass, for through baptism wé are cireumeised with a suprasensual circumeision, and receive in our mind the privilege of being no longer sons of the Hesh, for we are named sons of God. Ilear What John the thunder and trumpet of the divine words says, « For those who received him he gave them power to become sons of God, those who believed on his name, who were born not of blood, nor of the will of man, but of God »*. Joshua‘ also the son of Nun, who typilied Jesus who is God and our Saviour, shows this clearly, that circumeision is the baptism which is
1 Col., 11, 11-13. — 2, Sic Syr. — 3. Juhn, 5, 12, 13. — 4. Syr. ‘Jesus’. PATR. OR. — T, XIV. — F, |, “
158 v° b.
dre.
50 PL MIS IO RSS IMERUS: [220]
“SAR k007S JoiSs foot ml fmso)s où Las os où saso Joù où IN yele Jo ok) Luusses Lsoisso L'or JAosasassos Lis TE «! Ni -ksobl) NKoficme) mi flasass Ji: Xe S + «Ca LE Je oh Loodor Lis Ra ses Op lai +9 HT don fai oo Ki Jo JT 5 Sa où Jon Ras “sl DEN Laabo &°! Holo Jo Jai où Joss “hs Ds Bo Lorko us Lt où Ss m2) où Las] Ja JR Jia où où JoiNs oo oo .‘Jou s'e pas Kay où .fasass JAsas fsoans seu 45Jl .Lunsol pass alaGias Jim RS Jo facts sol 5 sos oo! Leo ARS es Res INR e C Jl una «os po es} FIN -' Has As 0 Jlasspse No, «oaladias (oo a.m80 Jsoss Huño Kos Qhor :.grias oah © . JRums 5,150 LS Jos.500 TLC ESS 29 où +, 00! EE Jscto ARSS pag mo! Es .Lunsso ous L'or ANS Jsass ‘ faim
A, Ms, Re — 2, MS, ER
perfeeted in Christ, and was given to the sons of fsrael as to à kind of sons withont passibility ; but, because they had lived foriy years inthe wilderness, it happened that the sons who were begotten by them remained uneirenum- cised, though it was possible for them to cirenmcise. But this did not happen by chance, bnt because God was directing this matter in order to reveal the future mystery ; and neither did Moses cireumeise them, the exact observer of the lathers’ customs, who ordered that anyone who collected sticks on ie sabbuth-day should die', who knew all things beforehand, and among Lhem the ibroat pronounced by God who said, « Wlhoever is not cirewmeised iu the flesh of his foreskin on the cighth day, that soul shall perish from among ils people. because it hath set at naught my eovenant »°; nor yet did Joshua? again, who succeeded Lo the government alter Moses, cirenrneise them before thev erossed Jordan; but, after they had crossed Jordan, then he took knives of roek and eut away their loreskins from them. And this is plain, that he who has crosse Jovdan and by the laver is admitted to
rewencration 18 cireumeised with a rock-knile, which is Christ : for « the
L Nuit XV, 2-80 — de (On. XXII, le, = 3. Sr MIesust
[221] EXV. — TO EUPRAXIUS. 51
ANS so yl HAdoËS El uma Lo LR Jasiro J,s5560 : JON co Don Js L'or Re sl Feu] [nas russe 7 - wmaoass <°! LAN 000 ab 0 Jis,sas Jyiss ain (oo Jo A7 fs ss où Lire) Jfisos sol Le 0004 cIS AC son ados Eu flo où otlasas [inussos RSA y eh -wwadas Jisa) Fax +wl LosaNs SC a Jiinco ais os vase où Janus io Loi oo Sa TE Jess Jotss 2XS otsax NENINE of) ui LAS 5H? os Lukas oladass où Josas Jess Jo sons oass LT ana do fo Js Jloäes Jilax : hate Lskss Looù r20 DANSE Ja LAN gteuseso .Jiis Je, fmsä}s Jia Jlastac Jlaaso JRcoù Koh " çie Sol Miss L'on mo S5b Lsoo bios Los Sais Qibo EMso suis or So JRoN où D] Lunsa'so Hasflso fraudo :fuy)s Jioks La Louaso LD oolissso AR Rs So bo DJS SO omax as os sas ol
1, Ms. om. ©:
Word of God is living, and effectual and sharp beyond a two-edged knile »'; aud according to Paul’s saying Christ also is a rock*. Let no oue hold the unreasonable supposition that they had no iron-knives in the wil- derness; for they were armed, and slew those who opposed them. Mark again the sune type in other mystertes also: for the blessed Paul said, « Those who were baptized in Christ were baptized in his death »°, and Joshua‘ the son of Nun presents the same figure, lor he provided that the knives with which he eireumeised tlie sons of Israel should be buried with kim, that thercby he might show that those who are baptized in the name of Jesus the true God with the baptism that is completed in his death are by it cireumeised. And, when we examine the sense of Seripture, we find an unlimited abundance of thoughts, apd a primarv union and agreement of the types with the truth, and praise the one God, the giver of the two covenants”. And, as to the manner again in which we on being adimitted to the divine laver and regeneration and putting off from us our old man are both imvited by Christ to the mvstie table and eat the angelie heavenly bread, Joshua‘ the son of Nun hhnself again showed us this mystery. For,
1. Heb., 1v, 12. — 9. I Cor., X, #. — 3, Rom, vi, 3. — 4. Syr. Jesus". — 5. Grobnzus.
(F ANR E HT EE
(HÉIFONQITE
IL, fo tite
Ho LEMDERS OR. SEMENRUS [222]
HiNaso, fils ER so ersot +. fans Jaunds, L'o Looliopko Lriass) JHETEURS | ss on JS CCC “as CSP E «at Rofso,o
Sas fupolo Jisiao Less fissaus
—? rar © TE-LAPA Do rom Le No NT SE choose uses Jose LOHAÈDE ri pas mmatidars Jhsok Lan Nos JR paso santa rar EL? : Luce sas Lie ba'o : rs Labo Ns/ +° :Luusdo «ass finlo Jaspsoo Juno Las LNaéobiass soil pes Lima Le QI} OS Sas 420 Wwol [iso Lacs was fou JLsasso fyoso y Lmsdo | Liksisojl IR passe 3as : ay Lea us #90 es a me on Lusy pisse JSasbs (Les +25) Je Fo ee SR cas ose ts baser JRaRS LR Lo 19 :30pe Jasago Jsasoi co LOI #50 Lisa Hs Ho, LS Jooi rs JON où Jun of un JRNo ae Jia HNY us Jus JRaks Jah Ra) fo, ous os
ne DS moi Lseso; 8530 Loso 5; pl
1. Ms. om. — ?. QG (2) 1-99.
alter they had erossed the Jordan and been cireumcised with knives of roek, theu lor the first time those who were cireumeised ate of the wheat of the lund of promise, and celebrated lie Passover, not with the ol leaven, but with the pure true leaven : aud, as, when Jesus Christ ate the legal Passover with his disciples and thereby fullilled the law, and Mook the bread of thanksgiving ju the midst, and blessed'! the eup, and put an end to the legal Passover, the new? suprasensual sacriliee reccived a beginning aud entranee, so also, when Joshua’ the son of Nun as in a kind of prefigurement and 1Ype kneaded ‘ unleavened loaves out of new wheat and kept the Passover, Che old eating of manna ceased, and on that same day eume to an end. Thus in every single point the type set forth the Uuth, IUis proper also for us to licar the actual words of divine Seripture :
VOA. v. til D) ‘blessed in the midst the eneharistlia and”, — 2%, Av. (G (1) ‘spirilual”. — 3, Sur. Jesus, — 1, À, v. (à (t)ins. and made’.
(2231 ENV. — TO EUPRANIUS. 53
NE LS Kofyme mis yaù Op330 II Lo Lo JS Go Le ao Joss Qrias Jisss au) usine Ko ao Lars oso Le sa ul < as} ca, so fs; Las" wok Jlo Lil» J5kso ne 0 adsl) 5ks Ko ."Huiso Ko ka) -.où Jo SHQS0 Lurusohss wok ve . Nice) ui fuso fou coiok/] Jy Lies ) fomsa) J5oK us fau Anfisops ok où eh: RTE fs A os. <ibe ts) .Jlasas. pol JT or JLolo io RS EX Jioamas JL xs os Jiaso Look] oo +. Lisasol LA où A0 Lisass [sjlse où 25 So Luusiohs, pa oùt JRssi Jo er Jane $5 r30 où .Lia Las Lio aù Jsks : LS Es ss Joia.s Look. /s Liass fsoo, où La NS isa cadas, où Lise Jou chuis S'pe J ago os) SANo .-fsäss J fie ook] (oos) . Lerasolo AUS oo) hop rar Ro Rbrsm fo el Gonks] Léo
1. Ms. "HS. — 9, Ms, asmall.
« And the sons of fsrael celebrated the Passover on the fourteenth day from the evening, to the west of Jericho, beyond Jordan in the plain. And they ate of the produce of the land, and the next day they ate of the unleavenel loaves of the Passover. And that same day the manna was taken awar. after they had eaten of the wheat and the fruits of the land, and the sons of Israel had no longer manna »'. The fact again that he who was born was circumeised on the eighth day shows elearly that that cireumeision is a type of the life of impassibility in which we truly live, not the life that is spent by those who are born.to destruction; « for in the resur- rection there is no marriage, nor yet persons given in marriage, but thev are as the angels in heaven »° : for the eighth day itself is the beginning also on which our Lord rose, when he bécame firstfruits for our resurrection. Ile who is cireumeised on the eighth day, which is the beginning of the future world?, is raised above this world, for the rest of which the seventh day was appointed, the end of which brings us to that day which is the beginning and the eighth, on which is the impassible Hife, and he does not know the words, « Be fruitful and multiply »'. These, we think, are the
1. Jos, v, 10-122, Matth, XXII, 30, — 3. Ge ep, 79, 80, — 4. Men., 1, 28.
RRIr En GE
159 v° a.
5 LETTERS OF SEVERUS. [224]
Xr50 so) + Mt Las IRON CES <S pl 59 Al Nos. | ska all ana RES
LS 0? CAD ask mi <Ÿ wir fansls - Lussls Jas solo M} obax e NX PRES JoJAso Auoon .-f5 so) a gohs bois anse +féiols
SA fe yes où Jaù s/: lpaés Loan çr vor Ja'as Kimnado Loos Lo CRT E Jynsols ca So - JRÿas JR …fioks Au] oras +3 SR FRS JofAso oo . Rofha500 Aus Woo .-issasdad yadas Jo “LS FRS Das [EN Lroas <® bo Lie) fasse Nil Les was) JI <> LX° Er, amudo pa (Ori Esy NRCE “6: où vook] où ro AA rs St Laù Js's Lei La, Ja &: »rs és drs S) où wass piles CR Liso! | y-b - 50/5 FAX “ JR Le WAR AJO was yo 1 oi Lily leo :Lisaws obus Her Aus Al ye'lor coul
1. Ms. polass.
things which through cireumeision were siven to the sons of Israel. But you perhaps, conversant as you are in divine things, can think of something else that is greater and more sublime.
And next the eighth question, how we ought to understand the saving of our Saviour in the wospel, € Agree with thine adversary quickly, while thou art in the way with him »'. The defence.
I agrees with the order of your questions that we should also shortlv refer Lo vor other question about the words spoken by our Saviour In the wospel by way of persuasion and advice, « Agree with thine adversary quickly, while thou art in the way with him, lest thine adversary deliver thee to the judge, and the Judge deliver thee to the officer, and thou be cast into prison, and {hou shalt not come out thenec till thon pay the last mite » *. This commandment ts almost the same which says, € Fe that will sue thec and take away thy tunie, let him have thy eoat also »°. However this needs à great eflortin order that we mar restrain and eut away the corruptious Of sin. For what he said is like this. @ I you are standmg in the
NATION RES TE SECOURS EN ET PUR
[225] PA MO LUPRANITS. se
laSs ylassSsss Ro ACL o ..Leioks LAN] . fiss Ras yhl Loin Jrad; Hossos olas., JS Ni] ssh 49 .flo.oll PSS “Java pl LUS Pass pau Rlsaaso . Nasol JLioak; RL Lusoto fasse a Sa FSC ss Hiso Lois, Raul Joœl KI Jo Jauss LusoS oopassan ES | ra Hrasos Lie) Liasae Ki Lors ses 7 Ji JRAN Gù jana.so er Aion Jrs Cou; où JR LAS ON . JR sos do JRSpe JaS fu} 32:00 pl Loa'mo ss js Ni Nyls er Bo Jlails ul fr Nyse Re er La fer LS pu Dar ous Joie JliaNJl So lit, laS Esols
cl lo Jin) Ras ypasons Jaslo £sashS ysaas fisso NX Sôt NUL Lie] Liasass Dos sol Ko wasl J} LAN El ssl Juge JLiuso :ydagis 0! mobal :prlas Niso yes (y oi AR) So JÈRUSS Janus + fie pans où olasak> Hsyl ps ls boys nel RauMo noamol Mir Led Hoi pa vè
1. MS. °°
court that is trying the case itself, and are prosecuting before the judge, and are altogether wrapt up in the court, rouse yourself on the way, and change from enmity towards your adversary to agreement, considering the uncertainty of the issue, lest you have to submit to an adverse verdiet, and the adversary on the coutrary part deliver you to the judge as one that is guilty, and you fall some time under sentence, and the judge deliver vou to the oflicer, and so you be chastised until you pay the Fast mite » (itis the custom to term the bronze coin that is the smallest a mite). Luke also elearly coufirms this sense, and for perfect understanding it seems to me sullictent to cite his actual words : « But why dost thon not of thyself judge right- eously? But, when thou art going with thine adversary on the way to the judge, make it thy business to be quit of him, lest he deliver thee to the judge, and the judge deliver thee to the exactor, and the exactor east thec into prison. And verily, verily Î say unto thee that thou shalt not come out
thenee till thou pay the last mite »".
Fo strip ofl vour eloak also for the man who has a suit with you about vour tunie and with great power over- come the rapacity of him who is contending with you is an act of sublime
and exalted wisdom. Think oly of getting rid of the running to the judge
1. Luke, x, 57-59.
NDS
(1184 voa).
CMS:
F5
56 LETTERS OF SEVERUS. pSDSS pool of AU pas fret ae 39 NE pet Jr Roof
K > anis lJlasam us Jos Jlsas S Jos coms of Den Lol L001) JM as LsSss Joou Js Là aus Ne Jasssss Jaio . JS gtemolo is Joou floixnso Lys Jon JAN Gr Masse sis Jlacoks Laon FES Jorss Lil ass LES fre JS ER en coke) Lio Just
[226
Laoh | = HSSEÈND NX “pe Hô Jo califl L2? Lsotas JoJll yise ps Nams, cho /s sos - pus D PSS Joss Co] + HE ser Jlatamaso JS a 00 30 yl Lao PF ur 3 God pl ol Res wasblo Jason ” ssasl J ke PSSÈSSS LNT. JoJkss JS M} Ss ka Saskso RJER I
Jlassoisso coroku/ Lasiss HLENSS Sofy Apo pol Jsoto oki ÎE Sos Lt JL Al Lybie! ul Re Kio Rs) Qt PSS Jpotssès Co] + pl os Jlarmaso oo lo.k us qol Kad yhll so: dd SS foos'l; .ROJL! Ji mms Jo ssokal Jo j—has Rsaaso lis Ji]
LS
JS >
1. Ms. ILaS ac,
and duly preventing it during the time that is pressing upou you, when’ you are not master of vourself, either to ruin yonr enemy or to reconcile him; and this necds the labour and oil of philosophy. For he commands us not only not Lo become adversaries, but to agree with our adversaries, and by watehfulness Lo keep guard over and restrain Wrath, and quickly assuage the lire of emmity, and reconcile our present enemies bv This is the simple conelusion 6f this in the form of exposition; for some have taken this saying in a higher sense.
agreement. Le,
Thev sav that a mans adversarv is the remind- er that comes from his conscience, and our Lord says this : « When Fyou sin or wish 10 sin*, agree with Your adversary »; thal is, accept the admoni- tion that comes from your conscience, When il reminds yon and blames vou, il vou have sinued or wished to sin;
and, il vou neglect the reminder from
vour conscience, and do not obey nor lrestrain yourself”, you do not agree
1. We rather require ‘before’, There is probably some error in this sentence. — 2, À. v. (G) ‘your ncighbour olfonds against you’, — 3. À. v. (V) ‘he adinonished”’.
227} Euss waoos s/) [iso ÈS HE NS IQ AS Nb css So Ets Edo waodas wsol isa .Jla a. Uk cpslo Jon LC lLasooo Lans Los La‘es Auso] .. Jyotco' pan vôt atiis) Jus Jos (hs Jot -.Leiol.s osas PAIE fes Bass boss as Ro) JR faits (oo Eso es Leiol bo Ge NJNI Je Ne Fake Na @r Q -yHlh Manon où - Jet RDS où Nil 350 Ni) Zn D Je) Las oo [JL he js pS Anase JSK ADO HS Jpax oboje Roule J CE J; Lis LT,
1. Ms. lsaorà.
with your adversary, but rather use force against your adversary.
EXV. — TO EUPRANIUS.
SL “1
"wma as ÿ39 /3 cor RAS Les 0
Loi Lass sf Je sr JBL JRucs Jai UJs os; où far Koss er ao aise Loiol .Luioks Auf oax 9 Re? vôl Loos Euiokss els Jo’ Lot Bass m1 ol Jioio os Lis Laits No J5 fils, pl Lo Less IL or ct Jassasse Rs LENS Al sx culo D Jo Lang ss plill cor RIT + Gas Hs Dopo Jpau ls JSS Lis Her KR Rule y Jar JS pas Li og. à
So also
is it written inthe prophet Hosea : « Ephraim used force against his adversary and forwot judgment, becanse he began to go after vanity »'. So also Paul
wrote to the Romans and said : « Onr couseienec beareth witness, or maketh
defence, on the day on whieh God shall judge the secrets of men »°. The : 8 words, ‘as loug as thou art in the way with him’, have this meaning, ‘as
far as this world extends’, and the way is trodden by all menu : land this is what he said : € Wlile you are walking in this world as on à way,” accept the reminder that eomes from your conscience and do not refuse it. IF you refuse it and pass out of this world lwithout having agreed”, the conscience will take the place of an adversary aud accuse you before the judge and place you under his sentence, and lthe judge will deliver you to the lorture *;
1. 10s.. v, 11. — 2, Rom, 11, 15, 16, — 3. À. v. (G) om. — 4. À. v. (G) ‘you uill be delivered Lo
unending judgments”’.
5S LETTERS OF SEVERUS. [228]
Haso) Rauso aù — oo IE Bdss ù hoc Le Lot Hess Poor Losols FRS Ja ylsfL xs Jlat.oAsoo [sas Less Joio “p> loc |L5;.0 ko Jlarmas 5 . létusos JHaimas Ksoco <? ho ox Nasa J Jloofs js] Lol Ki0-0 Jo
Jo ds Ha. gol Lie s| Rù Js J NON NE “Al Rs Limoss . à Je: J JL .ôlo JON LS S M) fmsils
JON 1 S Le
< CD *Kokas es 09) Las. So SN hs -. ah Has wolo
hou Jules ss .Jisso) LAuiao La, JRuso,o LKR wes Ado LA oO HS sy569 °° où "ook. | AK | si —— Lasis
wados fsanned Jixsols Jlie] Là sf > 50 Rss c? She
HD 0 ES Lasis Liu Joke Vs :LAuÿao Jos; Jhso,o NE JRusiouso Jkunaks Lasl) LR os ke lé pan, où A ON | <X il A2) JpaS forma) y-l faste ts ls - JR ES yo
1. Ms. ones. — 2, Ms. Nage.
and these things would not have befallen you if you had made union with your adversary in this way of the world, when admonition was offered to you, and you did not aecepl this in agreement. This John the Evangelist also wrote in an epistle and said : « If our conscience condemneth us not, we have confidence towards God »".
And next the uinth question, as to how we ought 10 understand the words used by Paul in the first epistle to the Corinthians, « Every sin that à man may sin is outside his body; but he who committeth foruication sinneth against his body »?. The defence.
Since you wished to have that other saying of the wise Paul also explained to vou which is made in the first epistle to the Corinthians, « Every sin that a man mar sin is outside his body, lor he who committeth fornica- lion sinneth against his own body », examine the explanatory and easy exposition of our holy fabhers, who take this as a decree. Some say that Paul's
TO hr NERO NIEUlSS
[229] ENV. — TO EUPRANIUS. 59
Hs como wir »op309 +. foot uote) Lo waïñass oasus cl
9 eu, RO bo Diet Jos bois so ‘Plays Re: Joie Janus cons | ess: où lo Snuyeso Pis
Jako 4 +20 NON RO <> S bis CE X lo ok]
pl -Jiass ousS Jiabole Ne ou Jigese bee salé ol re. Mic os os ..561 by où Jaù J ss os; oùt "4 ba So Ru où oo lai co Jhso; [os Lolo .saxx
Qui [Ro RS. So aufl] os rain Lots + Lips, Je mn Jo pas) J DONC Lui Aguss JsSas: JXsolas où Jor-s OR Si co Na SAR, RD ant J iso Lai Jos bis Ro JMausys [ina Janus Ls'; D Fa wadas pan 06 nom PR So ES Jos RS Bras isole Jos sl AS Rt JRasil Json : et Dil 2} il Ne AID Lys; sans - Ji Je Rs Re or Jies Hpnor oûr cr JS omjans Jyfis oo .fasiss ocoks os sofa; ele Nan os)
intention was this, to show the offence of fornication to be something greater than all other sins, and therefore he frightens those that are weak in order that they may rise to reformation, and by way of deterrent says that for- nication is a sin of the body, and as if the other sins are outside the body, and, though à murderer defiles his hand with blood, and sins against his own body, and a slanderer immerses his tongue in calumny as in blood, yet he who commits fornication, he says, dips his whole body in the mire of sin, and lets it down as into a pot that is fall of putrid matter; therefore too Le who commits fornication also, in that he thinks that the whole of him has been defiled und polluted, runs to the laver in order to wash off the stain itself of the pollution, which a slanderer or a robber or a thief never does, for they do not think that their body is polluted and defiled by the sin : for Paul, wishing to show that the oflence of foruication is higher than the other sins, used this expression and said, € The other sins are outside the body; for he who commits fornication sins against his body ». But certain others say that this is the meaning of the saying that he who conmits forni- cation sins against his own body, that is, that he olffends against the struc- ture of the body, and, so to speak, against the very formation of man, and
160 1° à.
Neon (1131 v° a).
60 LETTERS OR SEVERUS: (230]
JON sa so .Kas Lissso LS J Jiiss FX 99 NE JS: JRsi Jon Jlans Ham Lias “hors sys okass Lo CE Sw}so ylo ke OH RAD? LÔt OA | DS Joio ass c? a JR NSso NN SI By pas J Sas pass Ni] oÙ ps cs pbs sand ufr AR NT DS mas pu Ji oo ousor ‘Hiior ouook Los shot Lisacw coke] lJlaoiso Jlauras NN rss M) Liksso Di oh Los) got Aile 9 or int Ra Ge JR JRSRS po er aué Ac oam Ass + Lu) (fs Se SD posa pl wadoaar Aù Jon Ru) ER Jake. Mass Ja conaus Dasas où Jos KR) Kusot Lin Nos EN Re Jr el fo Se Ge join -sebabs pe wadasi ..Dunssor oo) fsoior Lans <or Jay: où JoKS conan fiasas Nos 55/0 op naso PAL ad JS So sol 00 où Au] p25'0 : Lun dos ot50901 J5/ Au] «as Esoïa Kaas, Ji on OT) oùts ua Joot 20 . JRouys Los :Ruaso SCC who :Lunssos Kacmso Lunados uoasions usés + Luussos fosor Ksor Li) Kaïs "
1. Ms. Heosso. — 2, Ms. wadoax.
the very mystery of the beginning of birth (for it is indeed an ineffable and all-glorious mystery and is known to God alone, how from the emission of a small seed this great and rational animal, that is to say man, takes a bewin- ning); and his, (hey say, is the meaning of the words ‘sins against his body": «€ and abstain, [ pray you, so to speak, from doing despite to the lormalion of nature, from shich vour body too also sprang, by unlawlul intercourse; for jou forget that you are acting madly against yourself, for this act ts in truth one of madness and drunkenness ».
Tluis is what those say. But others say better, as L also judge their interpretation to be the highest, that is (he nearest to the apostle’s meaning. Paul desired, so Lo speak, to show that the sin of lornication is beyond forgiveness; and above (his he says, « Know ye not that vour bodies are auembers 6! Christ? », and he turus reprovimgly and says, « lShall 1! then take
a member of Christ and make it a member of Fa harlot?? » ? : and by this he
ARENA TR RE SE S'en MES LE 6 Di, ve de
[231]
Jot&e Nos .islo JR fisoto LAON) RS Lo rss hssis Es HR os Jiges Jpsér er où leaf 0! Lui ol EX Jiaol e oÙ Ne bssiss Las wol of ol ob SEX pol este Sol a O6 om ans ISA Se » 4 JR os Jia up) No Luussos “osros Su: où ylo Jo «asso NX Jotd\ LOT pr DES ui Ranso ak. os; Jarsriss où pelo.(as] Lans) so PR D S Sens op Esoôio us} ons ss üèo :J;sks RS gêne Rage JRasoaks yle sis Ris) Jaùts CAS LS AF-S caso Hole) LAN S RFA
Jou Lsodsos Joss ans 00
LXV. — TO EUPRAXIUS.
GI Jook J flous; for coras,ssl" Doyûs Jipsos où :fjo Lo cano JR n'so Roi Nos mo fus sos ms (r où Jake Nos Qiks sa. croR] JR Ro 5 Bus as LR os RES Hysos ! <> fasses o/ sLau ol Jap où-> o| ee } Ads oùs . Ka gr OÙ AAÏËS DO LUNA OM Rs où LA où Jess cup pag 5 ussos foot cook); all 050 JON ausso John Lau) uit Lou pois 55 Rose fauiss, so pl oo Quiso) ESS) NES Joke «De lo : Ludo Lasass Jlasssoosoo Ja: Lsso; + AIS STE
us flosmss o|
1. Ms. allo. — 9, Ms, o,2. — 3, Ms. pl. — 4. Ms. «0850.
showed that he who commits fornication olffends agaïnst the members of Christ; and so he goes on to say, « Every sin that a man may sin is outside the body. but he who commits fornication sins against his own body ». À slanderer or à thief or a robber or a covetous man sins against à man by slandering him or by stealing his property or by desiring his goods; but he who commits fornication sins against his own body, that is against a member of Christ. Every sin distresses God, and men are reckoned to have sinned against him. These however are human sins, and have been com- mitted as it were against men. But blasphemy or idolatry, and contempt and neglect of the sacred service, and things like these, are, we say, acts of
impiety against God, and they are believed, so to speak, to be without
G 160 r° b.
62 LETTERS OF SEVERUS. [232]
pl Lais 000 Look fr - voratss w-l Jaaskaso Jlolr Ro io was fl; où Lam "25, ook Ris kms oo oo Joot ouca:s0 Jo Jhssasks
EN RNEEE SN
Lis ak ke SD fs
EE ÈS . [hs bises «? NI
Ls; Wwadaso Suso Lisot AR So hs; wadas où uso fioo Lune as os où pl Janus Kam'ikso Lunsses os Janus y plo Jeu Jake ka QU pe Hot Jar où Joke Lse,o Jo Jus 'ens au) I Jo os Jouy (ul) NON Haup Solo IN Ko Fooes JLsoss solo :JoN; Læaui of Jouy SkS sos où jam JT ‘Jours aus àù flan ko foi ado His ah En pl JS sb soso Joe JR auÿr 3 pl -JRuoss Jksspo Jo saw Dr° K Lipisos où fast + JRssoo Lenssass &50 Dopo :Jipsos où [so Coanshas oaio Luunnsas Samson CAS coran fasio : OH CR! Ne gas flauy où cho) Nam pau Joss Hg buis sac pa 2! JR Ecoir Lis Ross pass er
1. Ms. 9. — 2, Ms. om. — 3, Ms. pl.
forgiveness, as a!so Eli the priest and old in days who was negliwent con- cerning his sons, who were evil men as it is written and unlawfully offended against the divine service; lor' he testified Lo them and said, « I à man sin against a man, they shall pray to the Lord for him : but, if he sin. against the Lord, to whom shall they pray for him?»* So therelore Paul also wishes Lo make it appear (hat the sin of fornication is committed against Christ himself : and just as, if à man take à harlot and bring her into the holy temple of the Saviour of all, and there eommit fornication, he will not merelv be called to account for lornication, but also judged for impiety as having polluted the illuistrious and holy place, so also he who eommits formeation before believing in Christ and writing him as his leader commits fornication
PRICES OMR CARE
(288) LXV. — TO EUPRAXIUS. 63 anus aù num Liuados 15e us flous aù .cuok] fu ase; fnaciso Ji . Lai so flausy Skis Kai «> pl :Laÿkso fosoio NI} CAMIONS où pl Ke Essai Aù 550 Ln-ssos [soso has &# bo ps Lise tJlauy; Juso Re os fie Hipsor oët no) wmadas ans JA Jo ARR? NONT os en J polo 2h x J JS pes Pen Eu} os ku) Jo Ja &so (a A}; où suook] Kaas; roi oo Le AADEID JaSJ Kosoi aunss Rss FN oki} «aa Hauoro .Luuasos Luoi Look]; où .-Luois Lits Asonno pass Ler3o “po es ssl Jo - Luna pra VE jasos Ro pelo Jef isoëi a goes JR es où Hu, Cso où a Res oûro Je Koss oôn lo co Jsolas or à Loi Jo! .. Jlosu) GA) Lo > vo RQ 2 Jesse Joou) La Fe oŒùas bas aù J} .. KA La D SO Ke! . Lupor à jes Jisos ax où ago sobeds yel JON 3 Jar os
1. Ms. #olo.
only; but, when he has through adoption been inserted in Christ's bodv, he is not only charged on account of lornication, but is also aceused of impiety, as doing despite to the members of Christ'. Therefore it is with this meaning that Paul says, « He who commits fornication sins against his own body ». Immediately without any intervening words he went on to say, € Know ye not that your body is the temple of the Spirit that is in you, which ye have from God? And ye are not Your own, for je were bought with a price. Praise God therelore in vour body »?. Accordingly it is plain that throngh the adoption of the Spirit, which is the Spirit of Christ, we both become a temple of God, and, as it is said, « Christ dwelleth in our hearts »*; and let no one say that he who slanders and he who robs pollutes the one the tongue, the other the hand only; for the pollution is not the same, nor are the stain and the mire the same; and, even if we allow it to be the same, vet the pollution does not affect the whole body equally, nor is the whole temple of God so to speak defiled. For he who comrmits lornication with a woman who commits fornication intertwines his whole body.
1. A. v. (V) ‘taking a member of Christ and wnaking it a member of fornication’. — 2, I Cor., vi, 19,20: — 3. Eph., 111, 17.
160 v° a.
64 LETTERS OF SEVERUS. [234] DS NE wadas Jisa} D Jks's0 <> bodo Nyse AS AND Sy ms pe dooil Looës polo wma] LE ESko; Moses 99 Jos Hi laure Jde Hriss Jlasigo Joe coke) où #9 où EX Fosac Go So EN LD 3-30 4) au, Los où Jos Aus of! to es Jipsos AS ES LaN IRON Jass) os Lio aa ses iso cr Jlasshas : £sraso Rifiou for : JR . Joot Jlias où-30) r .Jooi 2.9 so Pile; Lo OURS 30700 LA opus où Loflsos ous pl 1531 lo SO 720 } Jo .jjas Jo fie D @Aal Jo "ile che ol couises jlll Ss os JW Jiso frs &n)lo SN Bis Jon «ais Vos kofl a) wir Jos ‘sie amis Lso LSJ où Jo ff où fips So .otss3 biisas cop,ils JL) SS Joor Re7 JoKs Leoio Lise so yo Je eee Had FSRUs Jon vis gr +2 Jon 3e Euxñso Jorxsol
Mal Loas)o
1. Erasure after», — 2. Ms. bo.
This objection the blessed Panl demolished beforehand by having recourse tothe divine Seriptures and saving, € They two shall be one flesh » ". That the sin and pollution of the other sins and those of fornication are not the same, but that the sin that arises from fornication is far removed from these, because it renders the man who commits lornication with his body, or with the temple of God, suddenly void of divine grace, this is clearly signified by the story ol Samson. Ile even belore his conception received a command- meut by the voice of an angel, his mother being barren and his father Manoah*; aud, when he had been conceived and grown up, his aflfairs were determined according to the commandment of the angel who appeared; for he said, « Thou shall observe and not drink either wine or strong drink, and thou shalt not eat aught that is detiled; lor lo! thou shalt coneeive and shalt bear a son, and iron shall not go np upon his head, because the boy is a Nazirite unto God from thy womb »°. And he grew up and became very great, and he was blessed by the Lord, and the Spirit of God was upon he boy, through whom he wrought marvellons and glorions deeds. But,
ANG UTC SCENE 3 Uidi XiN 415:
[235] LXV. — TO EUPRAXIUS. 65 Rass Jl Nos Lcois Jla su lo .000 coke) Jiasas Les fois EEE ES rois Jlas 4 Lo Jr’; + Mouse er Joke oo RTE TE JS Jo Sion, LI SN r23%) où "Load Ka "OO pd) Dasis ooo Look], (as -ua.mn Goo «oasis “sk Jjnass JUN Rp -asdas LA pol ol Loois LUI J Fa coins) où j5olo JIM! NS asc Lao LAN, JAiS ee Jas LAS Je Nil NK'yls sacs pas pb Jess JINT Ro] 1 - NS vb LS Jssoi Don Jon Ks;iso LS JS OMAN Da Js Jianses .Nojrmsl is <*} J #20 AQS| Sashs LARG aN,s Lin) . was 000 ay | er n° ACUESS Jon JASS as sas, LA often so Kaso - Lu;o Lo Sao ao) -hopasus ca Ja co ES LoN Es ssasoo .Jiasy LK VWakas sus yl AaÏkso Lit SSs EM Lu Jlassa ss pl Aus 0! .Lisos ovoi coas / 2 y
1. Ms. bre.
when he began to transgress the law of the Lord, the other sins were worthy of forgiveness, and the grace of the Spirit did not vet depart from him; but the sin of fornication rendered him bereft of the grace of the Spirit. First he transgressed against the law which commands the sons of Israel that it is not right Lo take in marriage women alien to their tribes, who were the peoples round them whose land they inherited. For Samson said, « 1 have seen à beautiful woman in Timnath, of the daughters of the Philistines : now, take her for me to wife ». And his father said to him, « Is there not a woman in the house of thy brethren of thy people to take, that thou goest to the uncireumeised Philistines to take thee a wife? » ? : however, they did not persuade him, but on the contrary even went with him to make the unlawful betrothal. And God sullered this wickeduess to be carried out, in order that he might requite the Philistines, eveu against the wish of the sons of Israel; for Samson’s going down became an occasion for their destruc- tion. But, as they were going along and were bent on making the betro- thal, he turned a little out of the way, and he eame upou a lion and killed him as a man might kill a little kid. And the divine Scripture states that ‘the Spirit of the Lord worked mightily upon him’, or according to the text t.Some words have perhaps fallen out. The pronoun in nase. — 2. Jud.. XIV, 2, 3. PATR. OR. — T. XIV. — F. 1. ÿ
160 v° D
66 LETTERS OF SEVERUS. [236]
okass Juil) FLoN foëss Kaas po Lisez obnoi ouiol Sols Où lon Ru) flans aù pr yes Ja nos Jla ss) Nas ..floks 5 Lias.sa.s wolo Jo) JT .000 des CNT Lo park à LARISS Kaas NKfso uni JL &r «ax : 3950 Iles Jysos oo) .-fsaso sas JRnüolo JA oo sos lo . JR séraso pol Hood -oiols Je Ltams êuies Ko or AÏ 0 «oise sl JJass oasas aus) J es «aa RNA LÈ 090 ASS DD RON La ke JS OLD DU) a Keaslls Là JE Lamaaso ll as Jus Jon w'y anse Loc sfr Là Acoù JL Eioo .JiLe: Mo .Li3os ommoi Loan RN, ir La Lsho LH STRNOIN cos sopo Aoobufso Kaso Dia LS gel SkKoo - So a NN jh pol Hal Joioe vol ça US JHLs a ass, RE ARSHS Lino LAS So Los So bises opuoi Loan
1. Ms. ,u'on.
contained in other manuscripts, ‘the Spirit of the Lord prospered his Way and, though he opposed himself to God's laws, the grace of the floly Spirit did not abandon him. However it was not fornication on which they were bent, but marriage. And again at the wedding-feast he composed a certain question, or rather? a riddle, and asked it of those Philistines, fixing gifts for them and promising them so many garments and articles of clothing, 1f they told hin the solution of that riddle; but, if thev failed to find the origin of it aud did not tell it, on the other hand he appointed a similar present lor them Lo give. So much for what he did : but they could not find the interpretation of the question; but they persuade the woman who had been nnited to him Lo get the answer to the riddle from him by a trick, and make this known to them, as was in fact done. And thereupon those œarments had to be exacted from him: for the holy Scripture saïd, « The spirit of the Lord came mightily upon him; and he went down to Ascalon, and there killed Chirty men: and he took their spoils, and gave their garments to those who interpreted the riddle Lo him »%. Now mark here again also how it said that the spirit of the Lord came mightily upon him, because he killeil men alien {o his race in fight, since God, as we have said, permitted this
LU. Jui, XIV, 6. 2, p&)sov. — 3. Jud., xX1\, 19.
[237] LXVI, — TO EUPRAXIUS. 67
pl oh so Ron Jo ù Jo Kiss .-(iso/s fo pl Jai n° Luusso fopsolo Li Lisa Ko labo Kofi) KS ass el Ru pe CRC CSS Lisos otvo; Sy h solo Lis Kaso Joo ÿRcos LOS 92 LOS +.Str)} so Jkuy Ji} LL Jo 20 pl RS Jo .Joo KF25 J ol Jas hs (oo > 4001-30 + Joot LE Jhcles Joct KFSE Ja ” Jon Lsokaso LOI pls Moianc Jaù JL Jouy 5ks RS LaN Lsko où Kuas J cer Ds RO an où lys Lise louoi uoas RS jh ."W0/ uüo KR oo ads JD; D? M. ko Ji es, où flans Joe coiok] ta Lio où +55] wados fsauns So Los wi Leo Los - LA LA So Lans Ji Lois, Joie, RS pe) aù Xe où RS Lys SN JT .ooù 7 fasse Ke? JS oas ex CAS ook) MINS R300 "Plan vor Lasss . Jauss Jon Kakkso Lo francs foot Rss, So jan sus Joo L, LS où DE Jras sos pl
1. ins. in marg.
same thing, that these men should perish, as men who had oppressed Israel : and at every great and wonderful and glorious decd that he did Seripture stated and said that the Spirit of the Lord came mighüily upon him'. And, after he had gone down to Gaza as is written ?, and had there seen a harlot and gone in to her, he shone with the same brilliant decds and was resplen- dent with the same good suceesses, and with great power advanced to such acts, God instigating him to these. Nevertheless after the fornication on the occasion of the successes gained by him the divine Scripture no longer stated that the spirit of the Lord came mightly upon him; for the sin of fornication which is committed against the body, that is which is à sin against God, is of such a kind as to drive away the Holy Spirit. Wherefore also the wise Paul too says, « He who commits fornication sins against his own body », not as if the other sins were not objects of condeinnation, for all of them contain a falling from the kingdom, but for the reason that was stated he was desirous to show that fornication is evil, and he wished to eradicate the passion itself from every man, as from some root; because the
DÉTENTE 2 TU x, IL
OUT
LAVE
Nr
(RER
a08-11.
68 LETTERS OF SEVERUS. [238]
Jlauy (aa Hasohaso wo plis an ol 0001 Le Pois - Lao JA} sfr Lans) .Josokaso frasis As Jlols Côr + foot pol JHaso J LS au ouso - Ji pelr Mas Ras &so uso -,où Joal coins) [ins No sua so JAupeo; Lana . flou ds ss Kunko .umasas Lisa) Jos oarsarise LORS Cpro x) Loco - Lisa pts Jus Joss) :.Jlauy js pa Jpudo «assss VS or Jlaiskases; Jasssssase Jus alai Jon sean Les is .omtso ua Lois fispaso SR Joe No ämlsr MazkS Jill sèe 42 ex pilier Sul:
# R1a 305 J S Le Jo a.ms:s sas) oo} .JsRasoo
soamatdar hala rire Lx war rLApa
Lie Hossado J} Lo Lo Sa IRC as FN où Jos LAS où fus Los Go ko Jiol JaSs èr ."fiuy
Corinthians sinned wickedly in this respect: for he said, « Such fornication is reported among you, and fornication of sueh a kind that is not even named among the peoples, that a man should have his father’s wife »'. He began with an accusation of this kind, founded upon the particular unlawful intercourse, and he went on lo use the spiritual knife against all fornication ; and he raised a charge of this kiud to a height. Look at the strict merci- fulness of God, as in the history of Samson. As soon as he had committed fornication, the grace of the sanctifying power ol the Spirit departed from him, but it was nevertheless poured out upon him in the power and operation of the suecesses obtained by him, giviug an opportunity lor repeutance by means Of which every sin is overthrown and cast ont, unless we throw our- selves into the pit of despair*.
LNVI. — Ov nr nozy SEVERUCS FROM TUE LETTER TO Eupraxius.
For not only the manifestations of wrath that arise from wars, but also the chastisements of mauy kinds which are brought to pass from heaven for our corrcetton it 1s the habit of Scripture to call evils. For the prophet
EL ICon, vi, — 2, À Grock extracl êx rév pds E. xovfmnv)äpto àroxpis2wv is published in Cramer, Cat. in Luc et Jo, p 255, bul the passage is not in our text.
[239] PNNTPESTOREURRANIUS 69 J Lis à JRisas JRsas A was Lis LR el .JRaxs & LAIRS file Lao :Jso PE Jhisxs vor TE AAA PO EUX CET | Hioisso froaus {ask os Jsoys D? yl 550! Jo ‘= res JLolo -. ass Ks) anxflo anskijo «anus as *Jlaïafsso flore Kusor LA su #fiso 5561 lOJan oki] sl "De: Jades fJlamaslo D? Jioas Jai ..Jass 3Look/) Jon y-le > SES JLosisos Lips) CES ro JNsis eo an os où JLiso où Res Las Faso Lis os) jamo Was Es ES
jou VSsaso
œimatidar dal while Ln naar Un ELAPA “TE Upasp
ao hs Che! 0410 Jinas Cols où 00 Lils sl ypoan eg OÙ ass où n2ù + Jiotas f<eh Nos oo 5561 Jo s5 nas
1, Ms. L&. — 9, Ms. lLaumfas (sic). — 3, Ms. ol (ita abbr.). — 4. Ms. ob.
Amos said, « Is there evil in a city which the Lord hath not done? » And, explaining what an evil of this kind is, whieh is brought to pass by God in order to benefit, he said as his monthpiece : « ‘I smote you with heat and with janndice, je increased your gardens : your vines and your olives and your figs the caterpillar ate, and even so ye turned not to me’, saith the Lord »*.
(A litile farther on.) Of these chastisements and calamities therefore God is the maker, for our reproof and the repression of our sins. Indecd we also call the things that are brought upon us by way of chastisement evils : and the holy prophet also speaks and composed according to our custom, or rather? the Lord himself who spoke in him.
LXVIL — Or vue uozy Mar SEVERUS, FROM TUE LETTER TO EuPnaxits 1 THE CHAMBERLAIN.
First he says, « L am he who formed light », and then he added, « and made darkness; »* meaning this; that, because he formed light, he himself
1. Amos, II, 63 1V, 9. — 2. païhov. — 3. [s., XLV, 7. + ; He 3
LXNIL D.
50S-11.
70 LETTERS OF SEVERUS. [240
Hasa,: js eo .‘Hass Jon ya:ok] J ..Jiotas Joan coiok| Jon yo Jl Se SS wo] JLSQIL las, Lisaso : ol} Jos EX #° Juan Rp jesok] iso oo Jpou J JS pas; où Jill luau fi] jobs Nos Pass où as ko) Jo So yo So Joa J ,» … Joan ce Jane Lo ions Joous - Joss o'or Loos: Jlasionse Lan AmOLS Lisa 900 LALAD J aùs SR Jo Ke) Lésa LS JE ja pi JAsse Jp! @r sel ass foot sp D figues œil; La) ao Jhasoslso ESS Lois om sue as Lans Sr ©! üù loose wol Lilo Jioies Lois où Lis Lun HLasoaN àù Jess IRD JL Hssoïs Jam ous - JRass Jiso Jul JAans Jiso Lies pass où CR) Dir «aide sur An +0) ?Lusoio .Lsio w? ao Juns Ssooù faiokso Alan cà [Ras Lis 45 bo) RSS RRiRe Le So osfass JR us)
1. Ms. soul. — 2, Ms, om. ©-
made darkness. Jf light had not existed first, darkness would not have been brought into being, from the shield of the heavenly body. \When light was formed, and heaven was stretched like à roof over the earth, the space between became of necessity not light. and so darkness was accidentally brought into being, not having existed before; and for this reason the maker of all had need to say, in order to illuminate the darkness that was in the world, « Let there be light »°. A darkness is brought about by reason of shadowing bodies; because, il bodies did not exist in the way of the light, davkness would not result. The words are morcover spoken in order lo do away with the falsely-named gods, and that we may know that he is the Creator of night and of day, and not, as the deceivers say, that the Creator of light is one and the creator ol darkness again another.
But the phrase « maketh peace and createth evil » makes its interpre- lation clear from the very understanding of the composition of the words : for he meant, ‘Let everyone know that LE am he who makes peace and ereates evil. What evil? That which stands in active opposition to peace, that is wars, and devastations of cities, which are justly brought upon us on account of our sins : just as, when the sons of Israel sat in peace
1. &véyen. — 2. Gen., 1, 3.
[241] PANTIN ORENOCNSEANDAEUPITANIIUS 71 Eu Lis ans Lo Soin) Lis 000 &ke JlaLotso AGEN MN L3f30 Jsfès, Jef Jos al ja) al J;5ks Lise jo so Jus Ru 5567 po Jauso syase foto Hsasäss fssbo
+laiso [Ras Loi . jsio) KS
aps Liha radan iosn air En ba aa œbn au idara rpag hal hahadhra ,rhadpaar re Upasap
La Rs où 910 j° ao) 5; Loto 0JE9lr Fa À So
LES, polo as JRgs Jane Ge Jens LEE Jiray JS Rss :flpis ‘ JAsanss, fa] So Las! Rsaxg} s50 +. Rake fonce °7j9 fer Las,s as} ls +. Jseo Ecois Jlooi Jls Lis © «as| ea) So Ss Lo Dons, coaikiss; JAsoas LS 50 CSS
I. Mss. vo.
and plenty, and afterwards left the Lord and turned aside to idolatry, God delivered them into the hand of the Moabites, and at times to the sons of Ammon, and to the rest of the nations : and this Micah declares when he says, « Evils came down from the Lord upon Jerusalem, noise of chariots and horsemen »"'.
LXVIIIL — Or mue s4auE rrou vue 10 Lerrer or Tue 2" Book QF THOSE WRITTEN BEFORE EPISCOPAGY, WICI WAS ADDRESSED TO PHocas
AND EUPRAXICTS TUE CIHAMBERTAINS.
. For, after the fishermen had proclaimed the gospel and eaught all the world, the word of truth took teachers of the church from profane wisdom, and scized them like vessels of sanctification (?}?, and, having given them to taste of the bowl of true wisdom., and satisfied them with the unintoxi- cating drinks of the Holy Spirit, it sent them out like fishermen and they caught those who were pufled up with the wisdom of the rulers of this world on all mountains, that is by means of the very thoughts of false
1. Mic., 1, 12, 13. — 2. There is no authority for this meaning of Has», which is perh. corrupt.
LXVIIT ES K At vo.
END
K 47 r°.
3508-11.
HARORR E
F2 LETTERS OF SEVERDUS. [242]
Li randos «aséi INR JS Jéoos (oo, pes es quo fe, DT sas ET Jor iso pol + Lis Loi] Jiol jono fret LSSseo cp) JR bi 5as Noa ik oo «ssl NODE Lis 551 ER “il no à # Jos Ss So Jiag So ŸS «as} 1029 0 - Jane Jan Le jose COQ IR S Jia LISE gi Jor .Kooboois JaS La EX #2 oO Hasnospson JL) CT Mass Rofp;so NC) Lÿso où Los SK so JS > Joos ook; Ka15u JXs Janus Jhäc Le QU os Lio " JRsos 060 gear ao) Las «ok [NE TT Moss .-faniñso Jia) JLsS, JairAso Jäso Lisa pooop fais + Rasoir Jyirsr JLoäsco oo Aa) wasfs Ro .Lisops Ro COM y Dodo wo RS y D pra Lisas os où cu) Ks EH de #° Aasl Jiso Jirs So LS Üjiope onS fre Lil) So re EE
1, Esing. — 2 En) DEN 8 pl. "HE pl. 5 El "6 EST, Ke"
knowledge which are supposed to be high and elevated. ‘This was pro- claimed belorchand by Jeremiah the prophet when he said thus : « ‘Lo! 1 send out the many fishermen’, saith the Lord, ‘and they shall eatch them; and after these things 1 will send ont the many hunters, and they shall catch them on all mountains, and on all high places” »'; though indeed, when a goodly spoil has been caught by the doctrines of divine wisdom, they reveul and expose their own defeat by means of another prophecy, erying to God their Saviour, « Behold us. We will be bondmen to thee, because thou art the Lord our God, and trnly the high places and the power of the mountains were reduced to falsehood »°, But, if the thoughts of profane wisdom are understood to be the low mountains, we shall eonsequently understand that the gates of bronze which are shattered and the bars of iron that are broken‘ are the snares of argument and the precise questions stated in words from which there is no escape, which have many windings; questions which the truth has refuted and dissolved, being stronger than everything, which heaven also blesses, as Ezra saïd°; questions which Jeremiah calls ‘holes of the rocks’, on account of the secrecy and obsenrity and the
DAT NV MG MAT NI 02,233 no) 66 M TS XNA TT) IES dr MERE
[243] LXVII. — TO PHOCAS AND EUPRAXIUS. 73 NOTES JR asso cP; DEN mnos filsäso! Jlasasso JLass. Âo ask sas * ère 00 Jksos So Kio Jia) Ss SS 55) NX «al ASIA IS ro LI LS LA - Jaisso fia) Ru fo RQ OH ôt Là Ka kasoo À a22%k eo Ka Go Cr Sao E 2 vb.
+
L-Ss) 300 re J=ssso by lo bi) SSs ooHto| Vs «oopseu bus aunslo .- LS L 7250 fl Luis vuo ass .-536/5 Jiadsoù “sols où Lssls Jet Mass Jsus solo Like 5 .Kaskiasx Led or "JL 5 JNSkSS Goëpo .anawh Je; Koo Jiag Ko: Jag eus &r QU Jos omoias jms Ko fpuo .Jkias Jo) 13 pli dS -fhaunso JRASL Led Hnoïy JKias, febuasd :faxaso Hassss "pas com) Jjrss Jloaso fauss [ssl RSA [EC SAN “fautes (esl pano) His Lau) Le fraudes ah où aus tags où Ma) Acomsts foll) 49 es) CRT Kojil Ji cèt LS Tel Hi) Ka ve
1. Mss. base LUN uotaso with stop preceding. — 9. E 13%e, K 15e. 3. K vor. — 1, Mss. N 9. — 5. Kpl —6.E ins. #2: — 7. Mss. um. — 8. K ll.
ambushes hard to sec which the same objections contain; for « they shall catch them », he says, « on all mountains, and on all high places and from the holes of the rocks ». For the low mountains may be understood in another way also as those who are proud and arrogant in character, but are taught the gospel and made lowly, and arc changed so that they cast themselves on their faces on the earth and converted to a humble demeanour by hearing the Teacher say, « Learn of me for I am meek and lowly in heart, and ye shall find rest for vour souls »', and thereby another prophecy of Isaiah also is fulfilled in addition which says, « AI mountains and all high places shall be brought low, and the crooked places shall be made straight, and those that have rough paths smooth, and all flesh shall see God's salvation »°. But, if we call the change of the souls of the haughty to a lowly demeanour the low mountains, we shall not receive it as unfitting that the gates of bronze and the bars” of iron are the character of wickedness that is very wicked, that has not only set men under the compulsion* of nature, [but also” brought them to such a state that they cannot be reformed, since ‘they have been constrained in their will”, as Jeremiah says, ‘and
1. Matth., x1, 29. — 2, 1s., XL, 4, 5, — 3. poy)6c. — 4. dvdyan. — 5. Mss. om.
ù 2 aponl
74 LETTERS OF SEVERUS. [244]
1,400 pas Jos Euois «œunss Hs Jun] ..fÿæ.s oo .55è/ JLasoils
Jus jijo aus :lyiss Joëso faus, fi shot pl loù res sas Jaso épi) Lion pol où -JRoN flarusiskoe; Jo Jkuñso Ji Jo No 28 gas Lies Jos où Jo Lis ch) br sil bal ÿS uoko) JR wc? #0 Res Some lo La Sans No Soymo/s Jo pan Je Ses il: Hasäss oo Sfr roi oops bises os uirs AS fokaso Koo fo sos JAusss LS Ss) Jilas oo «ia JR Ro Jo ps NI 5%] +2 JaS où JLo ls es wjand où yo Lis Hi} Lil ml ps moke] JR Jo JRiäao Fausse AA Sos 15567 Ja; &r Las Kopme)r Jo . sas Jos + MAX Voice Jo uns vaoxs Se Nu] cunsso 556) Sabot ALI
L Mess. oo. — 2, K for à. — 3, K el. — 4, K om. — 5. 6 added above in K.
become picces of flesh'!, so that they are not able to have God's spirit dwelling in them. That character so to speak of gates of bronze and bars * of iron was shattered and erushed by the power of the divine Incarnation by him who sad, « The kingdom of heaven belongs lo violent men, and violent men seize it »°, and, € 1 will give thee hidden and secret treasures, and invisible ones will I open to thce that thou mayst know that I am the Lord God who calleth thy name, the God of Israel, because of Jacob my bondman and Isracl my chosen »'. And we said before at the beginning of the composition that Cyrns scearched the very depths of the earth themselves in Babylon, and carried all the riches of the Babylonians into eaptivity. This therefore God himself promises to Cyrus hy word of mouth, saying, « 1 will give thec hidden and sceret treasures, and invisible ones Will 1 open to thee, that thou mayst know that Fam the Lord thy God, who called thy name, the God of {Israel ». But he uses the name ‘kingdom, on account of which he also termed him ‘anointed'*. « These », he says, « you shall find, because of Jacob my bondman and Israel my chosen »,
1. E cannol trace this quolation. Al this part of the letter i< cerrupt in the mss., and il is only by free emendalion that E can produce any sense. — 2, poy6s. — 3, Mallh., X1, 12. — 4. Is, XL, 3, 4 —°
5. {bid., 1. There is no mention of the name ‘kingdom in our texts, but onls toxby fasthéewv.
[245] LAIX. «- TO ANASTASIA. 75 ga 0) SA Hiiasdo Jo So Jkisa Ke sa aw) S/ KNOS Jon flaasas by bo uso S wjas No .voka/ ci) Loos Lisaso Ko .-gaum op Labor JS Der Sun JR JA cook] $5 Çamsol} (Reco ones SSH AQ, 09 NC
FAoand Dlsr LAN AN JL (ésoJkus cé Ro NJhsso J
acutires rails rare Un Lans Aid Here réaimtoure hala
tJlasaiss L'o s Li 5561 :06] [Nono Jlanssys Lio] my Sh
ON Los Jo So ns Lis Lio Joos fi [io EE? Jlaiacso L0 Jp) Join LI :0M) fasass LOOHLIO Jilaso ma) JRaoas . Cu) Lors Ja us, firéas; Jhosas yl :Losot Jo Sr Less Jlañco - PASS, Eh 01 pops pan 591 JAUNE Jrons
1. K ge: — 2. G 56 v° b, heading (see p. 268, n. 1) Hiots.
whom also Cyrus brought up from captivity : therefore he merited also the aforesaid rewards. [It was becanse of Cyrus therefore that the announcement was put together in this way : but the aforestated words fit Christ the Saviour of us all also: for, if he divested himself and became poor for our sake while he is rich', he does not refuse to have words used of him which befit his exinanition.
LXIX. — ne LETTER OF THE uoLv Mar SEVERUS, PATRIARON OF ANTIocu,
TO ANASTASIA THE DEACONESS ?.
While walking in the way of righteousness ([ mean that of asccticism), and the monastie life, you meditate on the sublime thoughts ol the God- inspired Scriptures, and gather benefit from them, and shun lack of know- ledge and the poverty arising therelrom as something alien to the command- ments of religion, and for this disposition therefore you are an object of praise. For the book of Proverbs also somewhere said, « The lips of the
1. II Cor., var, 9. — 2, Ep. v, 1 after cxile (see text. p. 249). A so-called life of Anastasia (there called ‘patrician') exists in Add. 14649 (f. 99%), bulis historically worthless. This letter was written
after the work against Julian of Halicarnassus (p. 272), but the allusion to Isaiah {ébid.) forbids a late date.
EXIX ATEN
522-6,
115 vo b.
76 LETTERS OF SEVERUS. [246] ans SNS 30 © J\oias bo SR + Skis Morsmus sr ic Lai NS Lise JAoiass ER amas HAsägo Jhos Hs Eco - as np Sao Lors Les Jhos oi aw'oll Jlo .Jiksse Jsor Laïsys # Jo sas AdVés ra “oMl fasps JRas Jh s'a SO sf; Rad Jéss bisdo airs .jmshl ltvoÿ Jloadss Où Qu) Jo Lusos uutadfals NX okas! SJ Lil Laus Abo «ootloioso Hegel Lea ons ls où ." so où Les Lunsso san {5 sas) L, who ESS akS pas als Syho .-Lsèvu; où foou anio asso .fisot Juiol So LS JA bass SR Rs ISLE muse) saw où bo Las Sky a © oùûo Où DCE ax où S OSS J coms) Jkasks sax aHailo pa | SL Ja Jes S NI J D SA yaas J oouls - Land Li ;51 À RSR: DOTE 1: uns Las où No pans alarm J Ro oran; Sao So Jo SM) JS manu SNS Ro JA Lo JS; +08 Los
righteous know high things, but fools die in scarcity ». For this reason it has decreed for you a blessing from above, and a life that is without sorrow and blessed : for it adds, ‘The blessing of the Lord upon the head of the righteons, this maketh rich, and sorrow in heart shall not be added unto it»'. Itis therefore known beforehand that to me too yon bring freedom from sorrow through your God-loving questions, masmuch as jou cause me io enjoy the pleasure of spiritual thoughts. Accordingly 1 will readily try to give an elucidation of the rest? of your questions also. You are pleased to ask me what our Lord Jesus Christ wishes to make known to ns by that parable which Luke the Evangelist recorded as follows : « Who among you shall have a friend, and he shall go unlo him at midnight and say to him, ‘My friend, lend me three loaves, for à friend hath come to me from a journey, and L have not wherewith to set before him’, and he from within shall answer and say, ‘Trouble me not. Lo! the door is shut, and my children with myself are in bed. 1 eannot rise and give to thee’? [say unto you that, if he will not rise aud give to him because he is his friend, becanse of his importunity he will rise and give him as much as he needeth ». For *, us to find the reason of this parable from outside is foolish and senseless,
1. Pr., x, 21, 22 — 2. Sec p. 27%, n. 2. — 3. This passage down Lo the citation is published in
Greck in Mai, Class. Auct., X, 431, under (he heading E. els to xatä Aovxdv.
[247] LNIX. — TO ANASTASIA. 77
IS pes Jos Jo où: 5 es awo) LES &ocis où # bo #0 bios .:Sakso Las Jr SO vo'sys Jlaimaks Le LR) Naso J'h sss lasse) <> Le sé ol <s >oksose Ji Kamaslo ans «aù wotsuo aùfs (as bi :51 Li se! ax «wo | ON uns [iso sms Nu LR So «aëù XRkSko asao Je, ‘L'on fmsa) JD | Or ce! CEE Où wok So sas JR SG La woto Lisasss où (as) -.otasis L'or JS Jo 2 gr Se es log Hop porno or Hal pans jaupor Lio JLsäs from mad olisæ :JAsojo JR Juno; 0 L5ofl &lo - où Lou TS JNSE «as «asl fisos Cu] Jlasoo : Jo Kirl: Doro oùo -.JAsaxso Lada, Koau; MORit as SR Qi JRSS biojl Là Kass .-woabs 50 109 Ra Ï 55h JAuso © Lasso Loic fisso fsfs Jlanso . RS JL oo Er L
1. Ms. oo, — 2. Ilcre begins an extract in H 44 r°, headed So sans (LRQ (curr. aux) ge ous was fs ..... AŸ Le o'm0 D amw'| » 5e oo... UNE midi sas .... ao agoh KG xl FAN 135.509 ... Ne 3 No.
since our Saviour himself plainly added by his own words and declared that he brought this forward to convince us that we ought to pray and make requests without ceasing and at all times, readily ‘and without ever growing slack or weak lfrom the constant habit” : for he added, « T also say unto you, Ask, and it shall be given unto you. Scek, and ÿe shall find, knock, and it shall be opened unto you. For everyone that asketh recciveth; and he that sceketh findeth; and to him that knocketh it shall be opened unto him»*°. In what precedes he delivered to the diseiples the form of that divine prayer which begins, « Our Father which art in heaven »*; and so he added to it the parable given above, so that on all sides the object ïs clear. But, since you have thought to yourself that there 15 some spiritual, sublime, lofty allegory * contained in the words of the parable, and ask what those three loaves are, we ourselves also find it quite impossible not to be uplifted with your instruction-loving and inquiring mind, and to staic the partial result which we have reached; for assuredly we must not foree the parables into 6
an allegory® in every point. These? three loaves Î consider to be faith in
1. Gr. ouvey®s. — 2. Gr. om. — 3. Luke, x1, 5-10. — 4. Jbid., 2. — 5, bswplo. — 6. Oewpla. — 7. This 405 » ; £ (si
passage to the end of {he paragraph is in Mai, p.430, 456 (cf. Corderius, Gal. in Luc., p. 321). Ilere
the sentences are in a diflerent order, and are sontelimes shorlened.
Ai6 re
d.
LE 4% v°.
EN D IE
78 LETTERS OF SEVERUS. [248]
Je RNI @eo pe où (507 . sus Js'as ? als -mhols El DETE. hais (oo of Sks JS So pes QNauso Janis (oo Kaso No mob Jiss Jo + ass Lys sols Han) So JS oO Jo Ho :ads Jlarssonss «ooire LOOÈ9 TE ll CORNE Mois iso La Los Jodas Lai Mio Hapes LRO! CAE ENS DCE ET) D 561 Jo - ads | Joisasor ar Josh SR à unis soie Cl LS Jhss Js JRsss; pole + Jlassoont Ko L Ras baïdo D} ssès cakes J SkS J} Je où Le Not où Jap HaekSh kel SJAusoks ui CS o) . ya5 ANS où . van Sfooso moche) Jo . TJRuss ES Ro ce? où ACOHLOIaaù ‘Jet “os air Nos Jr : sos we? où JL Jhorso Led Rjivassos où - Kls LS Me.
* . Robosy Sik Koh ous solo fuio] So JL
1 IE fol. — 9, H mbade. — 3, Ms: Ù 5 — 4 1 le 5. HIEousoses POMPES EN oo. — 7. H ss. — 8. À @Soio. — 9, I loje. — 10, IT om. — 11. 11 go.
the Father and in the Son and the Holy Spirit; to which it 1s reasonable to suppose that our Lord, the ‘ one of the Trinity ” is urging all men through these words; because indeed, as the apostle said, he ‘svishetlh all men to be saved, and to come Lo the knowledge of the truth”". Since therc- lore some have wasted all their life in negligence, and taken no account of the faith, and at last towards the eud of life come to a perception of their sins, and rush to the faith, the merciful once says this : « Even men of this kind, who come and knock at my deor at an untimely hour of night, 1 will hear, not for the sake of justice, but because of their importunity ?, and F will hand to them the loaves of faith, which is the confession of the Holy Trinity ». The friend therefore, the master of the house, is the God and Saviour Jesus”, who loves every man, even those who have not yet believed on him, and thirsts lor Lheir salvation. But he who asks for the three loaves in the middle of the night is he who comes to the faith late. But the friend who came from a journey and was received by him we should afterwards rightly understand as the angel or angels who come at the end of hife to take us and
1.1 Tim., 11, What follows is in the Gr. put inlo Ghrisl's moulh. — 2. Gr, îns. dvaiderav 6è évraÿla
_ ; : Nr A Aket , tv bnouovhy gnoiv 4. nposeôpelav. — 3. Gr. ins. & Xpio=ds-
[249] DAINENTO AMISTASIA. 79
DS sa .S «ass “Liu lies Chr Kœë His of ! Jojlso ESS Jo, tea So OT s| ra RE si Jo) fLiio) Lie Ss Jos DE »opo Loë flous .-Ji56/; ca Kisos lose pl pl ausilhs or + Ramulkso foisss Rador Le Loan As) x amokas/o OA of Lkss LSs aisoo .-LSQ" Jin) uuoh) Lis JRaut Lois ss Fa © Len so CyA CNT Lo Las ' oi DERET 556) sos NS EE 0 wok oo! #7 Lisoss flaisas mano wamumelo »os| xs La350k ao .SLsysse
:Lsoëte La LOS RO 1;50[1}» w° vV'o1 < c dunap rh re ml: Loos fs: Ko NL ES JA Las. | à bé W vÉ À | sd LA rx résdhan EE Sos hall hadadres rar
RU ES 5 réasat,on: RfaNuas #hupes Jlro Ris :
y SR RSokow) glass: NOTONS las LS LE LisofL}s ge 01
EAN ils. — 2, IE. om. — 3. IF et. — 4. IT ECE or — 5. Mss. ins. Xa0%. — (4, 11 lens. — 7. 11 Kiss sels — 8. IT lupe goo sise ge: — 9, ITere the exlracl in 1} ends.
conduct us on the last journey; for they themselves also love us, and make our salvation a subject of rejoicing, according to the testimony of our Lord which says, « Joy ariseth before the angels of God over a sinner who repen- toth »*. But the children who arc resting in the bed are those who have been brought up as children, and have believed the gospel with a simple heart, and have been judged worthy to rest with our Lord. For the lying on the bed also is à sign of rest, as our Lord himself again says in the Gospel of Matthew : « Many shall come from the cast and from the west, and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven »?.
The words spoken by our Saviour to the Jews, « In order that upon you may come all the blood of righteous men that has been shed upon the carth,
from the blood of Abel the righteous to the blood of Zacharias® whom ye
À. Luke, XV, 10. — 2. Malth., vint, 11, The Gr. adds : téya GE x. mpomnteix Éoti nepi 1%: suvre)etus, ÔTe &a Tù mAnluvbnvar thv dvouiov buyeions Tic dydrns Tov modwy À Dupa xémherrot, Ta [dE] marëia perk Toù À. Eoniv dre où Tocodrev Gi to elvar pilos hoapédve tie Gprov, Écov àù [riv] To aiveïv tosis äprous dvaiderxv. — 3, À. v. (E) ins. ‘son of Barachias”’.
TANT
TOME
À 116 v'a.
80 “Ja So mms Lo Ko Dre Ie RES Sp for se Joy No :hs, 'Rooper ous ‘et JSsaso ausas :pa)l] Reflass Las, : sa, où Jo,so uso «5° sans Iso Looët La SC oc O5) Looneo N°50 Lo Lion JRSso 2 Jiskansor pol Jan JR 50) Jsot Sos ob] Jaaso D CIE où Lis Lis So Lai Rio IRAN Koss Jardins où .Bpsaseo Liso,s Lo Fabio Luks Eh ms l)s SkS esses EPCENTE cou ge es RNR &uusoy oôo ‘Jo Le JASORSS Sas Looiso Li; Ja Dhs Jissio Fan aus [so ÿ=l . Luna so
1. Ilere begins an extract in G 264 r° b. — 2,
LEFTTERS OF SEVERUS.
[250] Joy os Lans Jifss Haas} Lion oo RS ht SS pallls Las Lisp oo boss ass Koson JLsio ins LORS Ro où. Los +5 Ask) Rp kaso Jus ES Jens RELAX Por So LoiS a hs") koosy Jar er So asas Aulas Lsflls Hossys Jos Less Nu LD au JSsaso Ki Liôo Lai où cs où oo ù So «oo Jon JS :550/ É pl Dot Jinnas . JA (ooëts| okay ko) faaso fi] ;sases où :o8ù Judo Los Lio SAS fsons ho JA re Los & os J Jar ss où -Lysassoo Lio ae Rio) JR AS
. À 083. — %, G ouw., but with mark
of omission. — 5, G itol. — 6, G ND,95. — 7, G aise.
slew between the temple and the altar »‘, have been variously understood hy those who have interpreted, because concerning this matter nothing is plainly statel by the God-inspired Scripture. But, since our Saviours pur- pose requires Lhat he should unite and comprise in the saying all the blood of righieous men that was unjustly shed, from Abel down to the day on which he himself said these things to the Jews, and lay the responsibility for this upon them aud upon their ancestors, it* is a right and reasonable thing, as it seems Lo me, to understand that he referred to Zacharias the priest, who begot for us the holy” John the Forerunner and Baptist, whom a tradition not contained in Scripture relates that the Jews slew between the temple and
1. Matlh., XXI, 51. — 2, This passage lo ‘them (p. 25%, |, 2) is in Mui, pr. 132, — 3, À. v. (AG)
CJheologitn’; Gr, Jeotéatuy.
(251) ao .Jou oops Ko Ji-500 J Lis ik Rss JR e faste Lio; Los 0'ot : {uns so Kiss :Jlioss L'or JAN ORS *JAsos Lo pet aus D "Lisp Jos Se JSoRs Ko J} op Joss Less Vot5s asso Nasa got S fs ‘. pool Ja oùey Jksous axdass « asôgs rl er 2 SAR LORS] aie “bkaos olasss Ko où JS &< Jinnso ons KA hs LANAO AOOHAÏS pans Joss) LAS Jane 00 MAX DAAÏ 00.5 9 6 el oo :JR SN Jisobses . Las, & loaams :Ls; Lisa Çoo;ss ape Ras Ko où LA <® Lou a <! NET | où Li2Jo - ANT Sato Lasto)
LXIX, — TO ANASTASIA.
81 Las Jo Rues Loan Ro “Rofpors Jox Lssksos La Ke Jai Las Joot Ja uso Se? Mk Ja pkso ôitios co .-JR sos Jaso,s f[uusso san <ooro si ss $s Jiso Las DS Lis : JRso,o INR do AO) SL? où MS soks J ous x Sa JNSSkSs Jos S haepo Loi ..Luspseo Jo uns too : Lions) Ron c'o pl SG Joor aus JI A Joo! pe ESS Nes L JRso,s GS > Sk2) © Jon «a'=s0 X> Jo SRso sans Lo ESS Nas Où 000 pakdass Lo Jr <® dns at) 005 | SAS oO - Joot fpkaso olasss Los où Ladso Jo os Las foot eh D Ka .JAa LOS Joss
1. À IDNois LES — 2. (ins. wo. — 3, À bassado. — A G ins. lon; Gr. pivéaxe. — 5. G
%> WBa0. — li, Flere the extract in G ends.
the altar, because he plainly prophesied or rather! showed the lGod-bearer to be a virgin”, and him that is born of her, the great God and Saviour Jesus Christ, like some King and chief and Lord over their people, and did not remove the holy Virgin herself after the incomprehensible conception by the Holy Spirit from the virgins’ place in the temple, between the temple and the altar, as one that was married, but knew her to be still a virgin, and allowed her to stand in the same * accustomed place as usual. For this reason (they say) those who heard of it fell into a rage and took weapons in their hands against him, fearing the king who was expected from his
1. gälov. — 2. À. v. (AG) Virgin lo be the God-bearer”. — 3, A, v, (\@iins. ‘lime and': Gt, on. PATR. OR. — T. XIV. — F. |, ü
E 19 v' b.
HO 4.
82 LETTERS OF SEVERUS.
ad. Sol) Less Jo Aus) Joss 529 lon GR) fusy ls RS bois jasos Joss J Jos Los <-! aù .Lisy bot fon coioks | TR — Lskos . JSJhaso JW Jlauss er Lsoo; vous Jiokso (aol: Has) Las is Lio) ES JS So oût SS Ji: JRoaiN Pise 490 os. Husaéihso Jf Kasêr Jlasoss fai,5ô fsoo Jhsfs ls so Lan D J Loias Lo .J;- ko JRscas an, Hanoi Loto Jos) JLiasosls :Lso/ Loë Liuss JLius aù SAINT 5 1S JT JS Jr êuse las y» RS LS ae Lo Lo) MES Masse os JLSo iso
1. Ms. Ho. — 2. Ms. St. — 3, Ms. on.
(252) San) JRONS yann PQ ARC <-! Loa ame) :fsi woa Num: CR Kuss où Jisolsas :faaus «à Lano <<? Nu sl fs LOT) 59 iKLaLaD J Sans So 0 Ko basses Jo Ass: où Lispo lon Au) Lisskso fs à :S Roi JRniN sue NH otsofs Jlosood 197 Juor Jooi cor] lLiois .cotaus JLasifso J}..saùs Los ve! aù Nes Je Jlausss çs JL. flasss, A +5 Jo ago /r Eskas Loo Las Joo Peas JR oi Jla=.) \ Js copuass ns Jls .-Lasis Luo) Le p JR Go JS pr Rip0 Joo X+-0-50 Joan Jlisosl “Rene “(J}) Son fase
pk jrs Jos So Ja
propheey, who was to exercise sway over them and lay the yoke of bondage upon them. And these things Gregory the wise in divine things, the brother of Basil the great, and bishop of Nyssa, in the sermon on the Nativitv of our Saviour, states thus : « But, if we are not straying a long way from the subjeet, 11 would perhaps not be inopportune to adduce Zacharias also who was slain between the temple and the altar to testify to the undefiled mother. This Zacharias was a pricst, but not a priest only, but possessing also the gift of propheey, and the power of prophecy is proclaimed in the book of the gospel as inévitable‘, in that the divine grace makes a way for men belore- hand, that they may not think the birth from a virgin ineredible, and, training the assent of those who did not believe belorehand by small miracles, à child
1. A, v. (Ë) ‘unblaumed”’: Greg. (cd.) véypantos (1. dvayratos? Luke, 1, 67 7)
(25:31 + Ja Las Jar Sas. Li ok Nasa So où kel sacaus L'or Le sa JRSoks Ko où pop LS con JLo Lis labs où :flias ‘ aa os Xr° Lis DCE Jnso CE Jose) Loss Rr or Ses Lisopo Hé Jo SS 3 Anna 2 ok Lis fiksso - Leo osss Ko LA 2o JR OÙ Oh | hs L'on Jlanss Je Le Lois où - Kuso Jior TES + José SNS ? CT Hs Ji Mons Ja :Jlaokss JAsoy v50 Jos as Ji. Note) bof. JRSoRES Ro mass els ass. Lio ass n° 00) EN Ado LaÏdo : Coke Labor xs a Ne) J,.l IRIS
LXIX. — TO ANASTASIA.
83 S'ot Jliasosks SAC] Lias Jo .Joo un Dial oo ASS sol Loc Lusss JL où :SsauN SS Jp Kb JS Js 4 JS LS; A Lo bus, JUN Los °JLss Sso fiso Jiys Jos Jla Ssso La Jlaisa.o EN NEN CEN U Led où Jan oz s'ot Jos es DO AN HSus von JLo Lis oœols Lnsisas os -sooeu Jia, IRKEUISS ess Jpusoo 1 .Lioys ook fiRaso got JASsse KO LO20 Joot Less Loos p23 où hs von Jlanss His Jane, Loos: où Susot Don .coë coke | << 22 CE LEE 1aù flans FaSoRs; JS #5 :Joo los
1. Ms. om, &: — 9, Ms. He. — 3, Ms. luna Greg. émnvoias. — 1, Ms. ronde. — 5, Ms, IR os,
is born to her that is barren and past age’. miracle that is performed in the Virgin *.
This is the beginning of the For, as Elizabeth does not become
a mother by the power of nature, inasmueh as she had grown old in the world* without bearing, but the boy’s birth is referred to the divine will, so also the incredibility of the virgin birth-throes obtains belief by reference to the deity. Sinec therelore the son born of the barren woman, who at the voice of her that had conceived the Lord, belore he came forth to the light, leaped in his mother's wo:nb, preceded the son born of the virgin, immediately on the forerunner of the Word coming forth to birth, then the silence of Zacharids is dissolved, by the prophetic indwelling, and all things that Zacharias utters were a propheey of the future. This man therefore who was being led by the spirit of propheey to the knowledge of hidden
1. The grammar is confused in both versions and in the lext of Greg. — 2, Greg. xatè tv Tap- feviav. — 3. A, v. (A) ‘her life had gruwn old’.
A 116 v°b.
HUIT
RDV
84 u'ot La ous 20 heal Luus JS Lel où ao où JR ass où frais As Jus) Line! Joù Lion JL. CA RE Ji Pons, “| JSSRS SA) footls L'or. Loos sell: ass 9 J wa So JLR=S J Œ) JRSORS fa &5 Jos Jo Aus) Jia -. [sos Jsot ges Loot Les Nouo Se Lise Jhssl Pass Jus LS: :0001 oo J: Jess - Rebispso aa DO CAS +. LaSsès Jet Raul Se Jorde SQSe 1623 +039 Loan Jess; Os olado
LETTERS OF SEVERUS. [254]
J.oko) sh PIS SS Lasiss L'or JLioss Jo Go a Ja co bo JASSRS Jiopo Leo Loys :LioëS axe Roy JS dB) Paseo cobhils LD or où Au où Jul Raul + os as La os ss + Jasiss Luna oo 0 où ao .ofù 20 D fisss vo 0 où Jus, Lis] Qoukso S'ot Jo! Sos oëts .f5ss Jen Jo J JASORS SU R0) Jooily oo fes dos J bo S._k.so Lsas;kso a) JNSSRSs Jipc Ro Jlasors Jon Ro; Jia + fsot JAoos es Loot
JNassS Jhiss sos 000 goss Kio DST Listes Jo Aus
: Las 11 Rnk \ooou Jly L'on Lio Rae #9 2°) Rbussso Las
1. Ms. AGO: — 2, Ms. oo.
things, having understood he mystery of virginity in the undefiled birth, did not exelude the unmarried mother in the temple from the place which according to the law was assigned Lo the virgins, teaching ihe Jews that the Maker of the things that are and King of all creation has human nature under his rule with all things, and by his own will leads it to that which pleases him, and is not himself controlled by this nature, so that it is in his power Lo make à new form of birth which Will not cause her who has become a mother 16 ecase from being a virgin. Therefore he did not exclude her in the temple from the ranks of the virgins; and this place was a space between the temple and the allar, Since therefore they heard that the King of erealion was coming forth" by dispeusation to human birth, in fear of
being under a king's rule they slew the man who testilied these things
1, Grog, noosAGetr.
[255] END. — TO ANASDASIA. 85
LO-DRO pD 000 risk Sax Ke Jo so 30 CCR CE Loos oo Lis Soon Dr So ao La où ‘Lisssos os
sil Oo pe 0% :his wr Vs Haas Poor Jros PsauS D ess badass Noir ALL D Se noie OXX fausis, Ja He wmaamorofl Jo} Vus fiSpso Eiso a > th HS Do umadasoilaWs Jiths “Sa Jos Vo p faso osanas
55 woaawoolls
JNAS0 «uRa) aol cells List WI
0% Hasoo Ielo Ho la? 1 Load -fof op'l{ osass) hop .Jiouxo En oo Lisa JR» INasals sf coauojac ul Vo orsm) &r Rail «sh Noth où +vp@r os Don is Ho Lisefit Lroëms Ho vla, Lo vw? Hos .çsois ko Bass foto? lue co) Jo fra “OS nos ag aù Hama <7so Héryo Leu} Jet Es sol} Loos) RGO ser où ko ADS pag cajee As fatulr Has
AO 9-10 ©
%
roasil Qo pe 0% Li kr Ve S'y Jour SR Lau Ur ss Sons Lulisor N{iso faune Faso? Se Euag Hadasss HI Scott br wwooamolls Fisps «7 ar Hu umaacnsoLs js oo Fu Ras Fabio HuSR pes umdasiflaNy Jiths : hs; JE: fin pc ps tas os usial Joy Jo ane doll? oo pl 061 JR Ne Fac oo Led, Ras or F2 Jo} <opil omes Vo Het Hiogo of) sta) wmauihiojaæ cul fre er el sus out (ot Spas Qi où Lis Ver -. os Loti] F8 mafa, So Vol 00 He -haac Faso Po «oo ke nina cm) soon 9/0 fs &1: safe or Ho Fak 607 -HacmsRo fou Jose Lifs; ao Lil Giott Liojo Hand voaads Qisl of Ro Le? sol .asac fififs os
rÇeæ sale Lil Hor ske
“Sakeoss Pas Pets Fonsil Lo pe or No ax fhorasr froi Eva Haïassr M hsausi ot} Fispso ARE eat Haïs So falarsy Blks paie cœmacmofl Fo Koss HR Go :Jiisso «mA asoitaN ; tuilal D pps à fuso our TRS susal Rudo col}r oo pol HI
be Nas ao ds co Joss
a;91{ oi3cas oo * fæaio .-fpelso RL ei woobado fol ul Jroùo fasse sooN | Bugs
ss INGL,> JRXsaL ,3 «maidojacs Ve x? «sl
Nothr so “wma os on His
os! easfa} Hopaxr fo LrËom? Ho vafas Go bo we? ileu list| «sois Ge Pau .Locasho Hirsac: 400130 JS y os où bat Hko paQ où ibm? Muo! hissy Ho ‘nel Lo? [RS Go! JSsor 0'o “uooR |
aol sajas Fa FN eo .Jaets as;
1. A stop : folluws in ms., and he text is perh. corrupt. — 2. Ms. om. — 3. Ms. sing.
concerning the birth, sacrificing! the priest at the very altar »°. But ofthe Zacharias who was one of the twelve prophets we cannot reasonably under- stand the passage quoted, since it is not related that he was killed, but he departed from life by the ordinary end of human life. Wherefore also in the times of the pious king Theodosius the grandson of the elder Theodosius his holy body was found by revelation in the territory of Eleutheropolis, when it had not been in the least corrupted but was found as if it had been buried yesterday, at a place at which an oratory is now to be seen, and à temple which was consecrated to God in his name: and it îs knowu and honoured by all who pass by that way. This is related by a certain Sozomen who wrote ecclesiastical histories*. Some have supposed that in the above- quoted passage our Saviour referred to Zacharias the son of Jehoïada who was put to death by Joash, king of the Jews. But this explanation is futile, and is refuted by the facts themselves. For it is not the case that the foul
murder of prophets and priests, the murder which it is the intention of the
1. Greg. (ed.) ispovoyhsavta (L. iepoupyñanvres). — 2. P. G., XLVI, 1136. — 5. IX, 17.
Ma 0nte (E 203 r° a).
(DAMON ù LITE
Ho lro
NO BAINS 1 135 ma).
86
Nes Labr bioëbr Dre! IBS 91 ass boryr pulo Si Ts 000 gamaLoy Lou Laù Loo Joo R.] 0% Hasal *Haido oo «oosr Joy Noos pois Jonas «fais Loi “pt Joo +07 L'o0 pr LS Dax ado His -NRoll «ja Se: 66! jp Lis 9! Je Ji bi Lada sso has a0ùe Rif past bat «ask Lis Lis Hiesy s'or “ER Eoyr en Los ar Sos) Vs *,600;9 0 Ltsofi}r Nokeosry ja S 07 Has
ee, FDONRÇES Es ro rl? ei
LETTERS OF SEVERUS.
Ge lebl Sy bulo His aNott re
Lass Hana] fasse «9/ Ko 0pso . Nos Jiso)ie Jicosas
bio RES Rad 07 KIDS pa> pro boys Lis] Vos *pofl| L00i9 or Lo HAINE À 201) ra? uoas/ oc
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evangelie saying of our Saviour to set forth, was perpetrated down to his time and then ended : for after Joash other kings of the Jews also reigned who turned aside to idolatry, and, as is natural, were ill-disposed towards those who pleased God: among whom Manasseh is said to have put Isuah the great among prophets to death with a saw. But besides these things wwe should kuow this also, that the man who was put do death by Joash was called Azarias and not Zacharias, though in certain copies some men have
changed the name, and by a slight change have written ‘ Azarias” as ‘ Za-
charias’'. Accordingly lor all these reasons it seems to be a just conclusion
that we must consequently uuderstand our Saviour’s saying of the father of John the Baptist, as the holy Gregory said.
Of the passage written bv the wise Paul in the first cpistle to the Corin- thians, « He that speaketh with tongues edifieth himself, but he that prophe-
sieth edifieth the church® », this is the elucidation. In the times in which
the apostles were propagating the saving preaching of the gospel in the
LIN NS D RC OI NIV CIE
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1. Ms. @. — 2, Ms. Ras.
LXIX. — TO ANASTASIA.
87
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world, many of those who believed worked signs and prodigies, in order to
bring unbelievers to accept the truth.
For it is for this eause that miraeles
are numerous among unbelievers, and not among (hose who have already be-
lieved, aceording to the saying of the same Paul".
For this very same reason
the gifts of the Spirit were given with greater liberality, and more openly,
to these who were being brought to the faith.
And those who were baptized
often spoke with tongues immediately, and some were thought worthy to
receive prophetie inspiration, while certain others even enjoyed the posses- P ;
sion of both, as is written in the book of the Acts about some men who were
baptized by Paul at Ephesus, as follows
la INCRTEINeRS
: « But, when they had heard it,
AIR EeNNe
88 LETTERS OF SEVERUS.
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1. Ms, Sal
they were baplized in the name of the Lord Jesus.
[258]
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;: cf. p. 277, L 7. — 2, Ms. ins. # in later hand.
And, when Paul had
laid his hand upon them, the Holy Spirit came upon ibem, and they spake with tongues and prophesied »'. This grace therefore flourished among the Corinthians also at thal time, and some used to speak with longues, while others were thought worthy to prophesy. And the form of prophecy was such thai it was made known not only by forctelling the future but also by the commingling of \vords of instruction which corrected morals, as the God-clad doctors such as Athanasius the great and Basil, and such as Gregory and John, and all who were like these, wained renown at one time aud another in the churches. Since therelore certain men at Corinth
were pulled up and thought much of themselves because they spoke with
AC ItE
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LXIX. — TO ANASTASIA.
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1. llere begins an extract in H 43 v°. In place of ge — 4319 II has Mage 5e Xl |
go mt bodo s1LatsaX,
tongues, while others prophesied and taught things useful and benefeial,
Paul, wishing to bring dowu their high looks, says this :
«Ile who speaks
with the tongues of the nations edifies himself, that is, establishes his own reputation, and is admired only, but does not benefit the soul of the hearers by reforming morals : but he who prophesies and weaves a web of moral teaching, and reproves secret things of the heart, and purifies the souls of the hearers from shameful passions, edifies the church, and acquires the gift of prophesy or of teaching for others rather! than for himself ».
The meaning of Job’s saving, « May the blessmg of hu that hath perished come upon me »? is plain to those who read with intelligence and not carelessly from the fact that it follows the words which precede, and from
1. &Aov. — 2, Job, XXIX, 13,
AUTRE
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JR ENITE
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LETTERS OF SEVERUS.
1260)
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1. Ms, ob, — 9. Me, wdxel9. — 3. IT om. — 1, IT ins. HaX3S gRaso çudsy Sel So Ets ro:
Ilcre the extract ends.
the words which next follow.
This is what he says :
« Often have I seen
a man suffering extreme tortures, and just on the point of perishing, as perhaps when enemies were upon him, or violent men, and have rescued him from distress' and saved him; and such a one has blessed me, because lagainst all hope he had heen delivered from the destruction that was im- pending over him*. May that blessing therefore come upon me, and may God bring it to effect »°. That this is so the words which follow will prove \What in fact does he say? from the hand of the powertul, and 1 helped the orphan who had no helper.
May the blessing of him that hath perished come upon me; and the mouth
as 1 said before. « For | delivered the poor
{
(E) ‘hope had been found for him who was without hope, and fhrough {he same he had been saved’. — 3%. IT ins, ‘And this applies also {o those who are sent and go down into {he world’,
1. œudyan. — 2. A. v.
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LXIX, — TO ANASTASIA. 91
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1. Ms. bagl. — 2, Ms. bis. — 3. Here begins a paraphraslic extract in H 43 v°, headed : gr S5s Hstase ml pool 5 Minor duel (nor Flaux 58 Ge Hit INT Gal Nos Us ua, which runs : Slothl vos Lo HI lo PS (Sie) Lou Lo Ho» W |; Pox [Rosis INT sal Nos ps vo & De mani [Lil en "SKYo [EN Es Anse S/o Ross Fplllo : Es 1599 His wa [N'sps ALaus 50 SE opll OH159 u' on -hse,o uw’,
of the widow hath blessed me »'. But one may also understand this in a
higher sense as a parable. For our Lord also says in the gospels about those who mortify their soul to the world, and give up their body to the arcna® of martyrdom, or to labours of ascetieism, and are thereby thought to be destroying and slaying their soul, because they are deprived of worldly pleasure : « He that destroveth his soul for my sake shall find it»°. The prayer and blessing therefore of à man who has thus perished according to our Saviour's saying and finds