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THE GREAT LETTER (Letter 64)
ldquoto Melaniardquo sect 1-21
Monk writing Besancon BM-551 1372 f83
Translation by Luke Dysinger OSB (translation in public domain) Based on the Greek retroversion of Frankenberg and the German
translation of GBunge Syriac text with Greek retroversion by W Fankenberg Evagrius Ponticus Abhandlung der Koumlniglichen
Gesellschaft der Wisenschaften zu Goumlttingen Philologisch-Historische Klasse Neue Folge Band xiii no 2 (Berlin
1912) 613-619 617 amp 619
[p613] Παλν του αγιου ευαγριου επιστολη προς μελανιαν
1 I know your kindness my Lord that
those who on account of the broadness of
a separating distance are kept remote from
one another (which habitually comes to
pass through multiple and manifold
causes) if they come to learn one
anotherrsquos desires or hidden secrets or if
they wish to share with each other [things]
that not just anyone ought to perceive but
rather (only) spirits accustomed to the
possession (of these secrets) - this they do
by means of written characters And
[although] far (from one another they are
in this way brought) near and [from] far
away they see and are seen remaining
silent they speak and hear and although
perchance sleeping they are awake for
their desires are in fact fulfilled And
[although] sick they are healthy sitting
1 οιδε η χρηστοτης
σου κυριε οτι οι
μακραν αλληλων οντες
δια διαστημα διοριζον
ο απο πολλων και
ποικιλων αιτιων ειωθε
γενεσθαι οταν [187ab]
θελωσιν γιγνωσκειν η
γνωριζειν την αντων
προαιρεσιν και τα
κρυπτα αντων
μυστηρια αλληλοις α
ου προσηκει παντα
τινα αισθeaθαι αλλα
νοας τοις αυτα
χατεχονσι συγγενεις
δια γραμματων τουτο
ποιουντες οι μαχραν
εγγυς εισι και
κεχωρισμενοι ορωσι τε
και ορωνται και
σιωπωντες λεγουσι και
ακουουσι και
κοιμωμενοι ει τυχοι
they walk And I would go so far as to
say that even though dead they live For
written characters have the power to
impart not only things present but also
things past and future
γρηγορουσιν ως δη της
αυτων προαιρεσεως
εργωι απαρτιζομενης
και νοσηλευοντες
υγιαινουσι και
καημενοι τρεχουσι
λεγω δε και
αποθανοντες αν ζωσιν
οτι ου τα ενεστωτα
μονον τα γραμματα
οια τε εστι μηνυσαι
αλλα και τα τε
παρελθοντα και τα
μελλοντα
2 And this illustrates the [mutual]
harmony of the senses for as each
manifests its own power it can
[simultaneously] take the place of the
other Thus [in writing] the hand takes the
place of the tongue and the eye takes the
place of the ear And paper is the
ldquoearthrsquo[so to speak] of the heart it
receives the [otherrsquos] wishes sown into the
furrows of its lines together with
numerous additional forms of assistance
multiform meanings differences and the
qualities found in these things concerning
which it is not yet time to speak in
particular
2 και εντανθα φαι-
νεται η των αισθησεων
συμφωνησις οπως μια
εκαστη αυτων την
αυτης δνναμιν
αποδεικνυσι τε και τον
της εταιρας τοπον
εκπληροι οτι αντι της
γλωσσης η χειρ και
αντι του ωτος ο
οφθαλμος αντι δε της
καρδιας γης ο χαρτης
δι ολκων των στιχων
τας προαιρεσεις εν
αυτηι εσπαρμενας ()
υποδεχομενος μετα
των λοιπων [187ba]
αντιληψεων πολλων
και πολυειδων
διακρισεων τε και
δνναμεων α διεξιεναι
νυν ου καιρος
3 And in this the one entrusted with the
written characters rejoices I even say that
the one who is not entrusted with them
3 και εν τουτοις μεν
ενφραινεται ο τα
γραμματα διδαχθεις
λεγω δε οτι και ο
(when it is necessary) is helped by the one
who has been entrusted with them This
latter profits through seeing the former
through hearing The advantage
of hearing is indeed not as great and
indispensible as that of seeing But you
are well acquainted with these
distinctions
απειρως εχων
ωφελειται οπου αν
αναγκη νπο του
διδαχθεντος ουτος μεν
απο οψεως κερδαινει
εκεινος δε απ ακοης η
δε ακοης ωφελεια ου
μεγαλη και βεβαια ως
της οψεως συ γαρ εν
τοιανταις διακρισεσιν
ει δεδοκιμασμενος
4 In light of all this who could possibly
be in a position to properly praise the
giver of all these gifts demonstrating as
they do above all else the potency the
wisdom and the love of the giver For it
is clearly evident that he who is widely
separated from his friend takes notice of
his friendrsquos will by means of hand and
quill and ink and paper together with the
other available materials On the other
hand one who is close by has need of
none of these things rather he requires
either the mouth that word and breath wait
upon and that serves ear and heart or else
[he needs] only hand and fingers that
serve eye and heart But observe that the
true refreshment of him who is separated
from his friend is imparted through
vision but for the one who is near
through hearing
4 τις δε ικανος
προσηκοντως δοξαζειν
τον δοτην τουτον του
δοματος ο υπερ το
πληθος των αυτου
χαρισματων μεγα
νομιζω περισσοντως
της τε σοφιας του
δοντος και της αγαπης
ισχυος δηλωτικον
εδοξε δη οτι ο του
εταιρου μακραν
απεχων δια χειρος και
δακτυλου και καλαμου
και μελανος και
χαρτου [187bb] μετα των
λοιπων επιτηδευματων
της του εταιρου
προαιρεδεως
επαισθανεται ο δε
εγγυς παντων τουτων
ου χρηιζει αλλ η
στοματος δι ου ο τε
λογος και το πνευμα
ομου υπουργουμενον
υπουργει τωι τε οτι και
τηι καρδιαι η χειρος
και δακτυλου μονον
τωι τε οφθαλμωι και
τηι καρδιαι
υπηρετουντος ορα οτι
αναπαυσις βεβαια τωι
του εταιρου μακραν
οντι δι οyεως γινεται
τωι δε εγγυς δι ακοης
5 And all of this that takes place by
means of written characters is moreover a
symbol of what in reality comes to pass
for those who are far from God Namely
what concerns those far from God on
account of their detestable works which
have created a separation between them
and their creator so God has on account
of His love through the mediation of
created things sent them as written
characters by means of his potency and
wisdom - that is through his Son and his
Spirit - devised (a way) through which
those (far from God) may perceive His
love for them and be brought near to it
[his love]
5 τα δε δια γραμματων
παντα τυπος εστι των
αληθειαι προς τοις απο
θεου μακραν
κατεργαζομενων οι
γαρ μακραν απο θεου
δια τα εργα αυτων τα
μυσαρα αναμεσον
αυτων τε και του
κτιστου χωρισαντα
αυτος ο θεος δια την
αγαπην αυτου
εμορφωσε ()
μεσιτευοντα τα
κτισματα ως
γραμματα δια
δυναμεως αυτου και
σοφιας [188aa] του δη
υιον αυτου και του
πνευματος συνεστωτα
και εμηχανησατο ινα
αισθανομενοι τηι
αυτου προς υτους
αγαπηι
6 And it is not only the love of God the
Father that they perceive through created
things but also his potency and his
wisdom That is in the same way that
one who reads the written characters
perceives through their beauty the potency
and insight of the hand and fingers that
6 Προσαγωνται και ου
μονον της θεου πατρος
προς υτους αγαπης δια
των κτισματων
αισθανωνται αλλα και
της τε δυναμεως αντου
και σοφιαςmiddot ωσπερ γαρ
ο τα γραμματα ανα
γιγνωσκων δια του
αυτων καλλους της τε
have written them together with the
intention(al design) of their author in the
same way one may by beholding the
creation with understanding perceive the
hand and fingers of its creator together
with his intention(al design) - namely
love
δυναμεως και
επιστημης της χειρος
και του δακτυλου αυτ
διαγραψαντων
αισθανεται μετα της
του συγγραyαντος
προαιρεσεως ουτως ο
εις τα κτiσματα
αποβλεπων
γνωστικωτερον της τε
χειρος και του
δακτυλου του
κτισαντος
επαισθανεται μετα της
αυτου προαιρεσεως
τουτεδτι της αγαπης
αυτου
7 And if you now say to me How is it
possible to put hand and fingers in the
place of potency and wisdom - that is to
say in the place of the Son and the Spirit
then listen to the Spirit of God who says
ldquoThe right hand of the Lord has worked
might the right hand of the Lord has
exalted merdquo (Ps 117 15 f) And ldquoYour right
hand Lord is glorified in potencyrdquo (Ex 156)
etc See the right hand and potency
signify the son And concerning the
Spirit the Son himself says in his Gospel
ldquoBut if I cast out demons through the
Spirit of Godrdquo (Mt 1228) while he says
through another evangelist ldquoby the finger
of Godrdquo (Lk 1120) See finger and wisdom
signify the Spirit of God In short it is
apparent that hand and finger signify the
7 ει δε λεγεις μοι πως
ενδεχεται χειρα και
δακτυλον εν τοπωι
δυναμεως και σοφιας
τουτεστιν υιου και
πνευματος κεισθαι
ακουε το αγιον πνευμα
λεγον δεξια κυριου
εποιησεν δυναμιν δεξια
κυριου υψωσεν με (ψ
117 15 f) και η δεξια
σου κυριε ενδοξος
δυναμει () κτλ ιδου
δεξια και δυναμις ο
υιος [188ab] περι δε του
πνευματος αντος ο υιος
εν τωι ευαγγελιωι λεγει
ει δε εν πνευματι θεου
εκβαλλω τα δαιμονια
(Μt 12 28) εν δε ετερωι
ευαγγελιωι λεγει εν
δακτυλωι θεου ιδου
δακτυλος και σοφια το
potency and wisdom of God that is the
Son and the Spirit
θεου πνευμα και εδοξεν
οτι χειρ και δακτνλος
θεου δυναμις και σο
φια θεου τουτεστιν
υιος και πνευμα θεου
8 This service is most certainly rendered
by created beings towards those who are
far from God of whom one part delights
in God through hearing and the other
through seeing Those who on account of
their purity and their acceptable works are
near to Godrsquos will do not require the
written characters represented by created
beings to perceive through them the
design and potency and wisdom of their
creator rather they are waited upon by
the very Logos and Spirit - that is by the
hand and the finger (of God) without the
mediation of any created being
8 πασα δε η
επιτηδευσις (διακονια)
αυτη η δια κτισεων
γινεται προς τους απο
θεου μακραν ων οι μεν
δι οψεως αυτων
ευφραινονται οι δε αι
ακοης οι δε δια την
αντων καθαροτητα τε
και [p615] το των εργων
δεκτον εγγυς θεου
οντες τουτων των
γραμματων δηλαδη
των κτισεων ον
χρηιζουσιν ωστε δι
αυτων του θεληματος
και της δυναμεως και
της σοφιας του
κτιστου επαισθεσθαι
αλλ υπ αυτου του
λογου και του
πνευματος η υπο
χειρος και δακτυλου
διακονουνται ουδενος των
κτισματων μεσιτευοντος
9 It is the same with one who speaks that
is the word is not heard without his
breath (pneuma) nor can his will be
recognized in his breath without his word
and the one who makes a sign cannot do
so using a hand without fingers or fingers
without a hand thus the Son of God who
is word and hand and potency does
9 ωσπερ γαρ του λεγοντος
ουκ [188ba] ακουεται ο λογος
χωρις του πνευματος αυτου
ουδε το πνευμα περι του
θεληματος aυτου δηλοι
χωρις του λογου και ο
σημαινων ου σημαινει
δακτυλωι χωρις της χειρος
η χειρι χωρις του δακτυλου
ουτως ο υιος του θεου ος
εστι λογος και χειρ και
δυναμις ου ποιει τι χωρις
nothing without the Spirit who is wisdom
and finger For it is said ldquoBy the word of
the Lord the heavens were mande firm
and by the breath of his mouth all their
potencyrdquo (Ps 326) And ldquoThe heavens
proclaim the glory of God and the
firmament makes known the work of his
handsrdquo (Ps 182) And ldquoI will see the
heavens the work of your fingerrdquo (Ps
184) Behold Word and Spirit and behold
also hand and finger
του πνευματος ο εστι σοφια
και δακτυλος λεγει γαρ τωι
λογωι του κυριου οι
ουρανοι εστερεωθησαν και
τωι πνευματι του στοματος
αυτου πασα η δυναμις
αυτων (ψ 32 6) και οι
ουρανοι διηγουνται κτλ (ψ
18 2) και οτι οψομαι τους
ουρανους εργα των
δακτυλων σoυ (ψ 84) ιδου
λογος και πνευμα και χειρ
και δακτυλος
10 And do not ask ldquoWhy have you spoken
of many fingers The Spirit is but
one Do not listen to me listen to Isaiah
who says ldquoThe spirit of wisdom and the
spirit of insightrdquo etc (Is 112) Shall we thus
think of a multiplicity of Spirits After
having heard him listen now to Paul who
says ldquoThere are apportionments of the
gifts of grace but the Spirit who
accomplishes them is one and the samerdquo (1Cor 124)
10 και μη ερωτησον δια τι
πολλους δακτυλους
ειρηκας του πνευματος ενος
ουτος μη μου ακουε αλλα
Ησαιου λεγοντος πνευμα
σοφιας και συνεσεως κτλ
(Is 11 2) η γαρ πολλα [188bb] πνευματα προσηκει ημας
απο τουτου μελεταν
εκεινου ηκουσας ακουε και
Παυλου λεγοντος διαιρεσεις
χαρισματων εισι το δε αυτο
πνευμα (I Cor 12 4)
11 So then instead of created beings that
serve those far away helping them
recognize as far as possible and in the
manner of letters [of the alphabet] the
purpose the potency and the wisdom of
their creator love and potency and
wisdom themselves serve those who are
close by For they are themselves a pure
and rational and intelligible creation they
11 και αντι των κτισματων
διακονουντων τε και
καθοσον δυνατον γνωρι
ζοντων τοις μακραν εν
ομοιωματι στοιχειων την τε
προαιρεσιν και δυναμιν και
σοφιαν του κτιστου αυτη η
αγαπη και η δυναμις και η
σοφια διακονουσι τοις
εγγυς οι και αυτοι εισι
κτισμα κaθapov και λογικον
και νοερου ωσπερ στοιχεια
δυνατα και αρχικα και
αυτοι (φωτεινως) δηλαυγως
also clearly show forth in the manner of
powerful capital letters the potency and
wisdom of their creator
δηλουντες περι της του
κτιστου αυτων δυναμεως τε
και σοφιας
12 And just as the potency and wisdom -
that is the Son and the Spirit - are
magnificent letters through which the love
of the Father is recognized so the rational
beings are as we have said letters
through which the potency and wisdom of
the Father is recognized So then the Son
and the Spirit are the letters of the Father
through whom he is recognized The
rational creation however depicts the
letters through which the Son and the
Spirit are recognized and this is on
account of the ldquoaccording to our
imagerdquo (Gen 126) The visible and
corporeal creation itself depicts the letters
of this intelligible and incorporeal
creation in so far as the visible things are
symbols of the invisible
12 ωσπερ δε δυναμις καισo
φια ο δη υιος και το
πνευμα εισιν σημεια
ενδοξα εν οις η του πατρος
αγαπη εννοειται ουτως και
τα λογικα ως ειρηκαμεν
σημεια της πατρος
δυναμεως τε και σοφιας
γνωριστικα ο υιος και το
πνευμα [189aa] σημεια του
πατρος δι ων εννοειται αι
δε λογικαι κτισεις σημεια
του τε υιου και του πνευ-
ματος δηλωτικα δια το
κατ εικονα ημετεραν (gen
1 26) και σημειου αυτης
της νοερας και ασωματου
κτισεως η αισθητη και
ενσωματος εστιν ως των
βλεπομενων τυπου οντων
των ου βλεπομενων
13 We who are a rational creation and
who for a reason about which is is not yet
necessary to speak were bound to this
visible creation must therefore take care
that we comprehend and perceive through
these visible things the invisible And this
we will be unable to do if we refuse to
recognize the full meaning of sensible
things
13 δει ουν ημας λογικην
οντας κτισιν δι ην νυν ου
χρη ειπειν αιτιαν ταυτηι
τιμορατηι εζενγμενονς
κτισει φροντιζειν ωστε δια
των βλεπομενων τουτων
ανα βησομεθα και των ου
βλεπομενων αισθησομεθα bull
14 In the same way that the reality which
is hidden in the written characters is
withdrawn from those who do not
understand how to read no matter how
intently they contemplate [the letters] in
the same way he is in want who is
wanting in insights of this visible creation
as well as in the perception of that
intelligible creation that is hidden within
them no matter how intently he
contemplates this (visible creation) In
contrast to him is the one who on account
of his eagerness and purity was initiated
into them who recognizes that they all tell
forth (of these hidden realities)
14 τουτο δε ποιειν
αδυνατως εχομεν ακμην
του πασαν την των
αισητων δυναμιν
γιγνωσκειν υστερουντες
ωσπερ γαρ το εν τοις
γραμμασι πραγμα κρυπτον
απο των αναγιγνωσκειν
ουκ επισταμενων ουτως ο
υστερων της τουτων των
βλεπομενων κτισεων
συνεσεως της εκεινης της
νοερας (νοητης ) κτισεως
εν αυταις αποκεκρυμμενης [189ab] αισησεως υστερει
καιπερ εις αυτας
αποβλεπων υ δε δια την
σπουδην αυτου και
καθαροτητα αυτα
μευυημενος γιγνωσκει οτι
παντα περι αυτωυ δηλοι
And when he has become aware of these
then he himself becomes acquainted with
the potency and wisdom of his own
constitution and ceaselessly tells forth
concerning the will of such unfathomable
love which fulfills itself in precisely this
potency and wisdom
τουτο δε αισθομενος και
αυτος περι της δυναμεως τε
και σοφιας του καλλους
αυτου γνωριζει και
αδιαλειπτως κηρυττει περι
του θεληματος εκεινης της
ακαταληπτου αγαπης
δυναμει και σοφιαι εν
αυτοις ενεργουμενης
15 And I state clearly that just as the
body reveals through its deeds the soul
dwelling within it and the soul through its
movements tells of the intellect which is
its head in the same way the intellect
which is the ldquobodyrdquo of the Spirit and the
Logos reveals these just as a body does
for the soul dwelling within it And
precisely this same ldquosoulrdquo (that is Spirit
15 και λεγω απλως οτι
ωσπερ το σωμα δηλοι περι
της εν αυτωι yυχης δια των
πραξεων αυτου και αυτη η
ψυχη κηρυττει περι του
νοος ως αντης κεφαλης δια
των κινησεων αυτης ουτως
και ο νους σωμα ων του τε
πνευματος και του λογου
ως σωμα περι τ υχης εν
αυτωι ενοικουσης δηλοι
περι αυτων και αυτη aυτη η
ψυχη του νοος δηλοι περι
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
they walk And I would go so far as to
say that even though dead they live For
written characters have the power to
impart not only things present but also
things past and future
γρηγορουσιν ως δη της
αυτων προαιρεσεως
εργωι απαρτιζομενης
και νοσηλευοντες
υγιαινουσι και
καημενοι τρεχουσι
λεγω δε και
αποθανοντες αν ζωσιν
οτι ου τα ενεστωτα
μονον τα γραμματα
οια τε εστι μηνυσαι
αλλα και τα τε
παρελθοντα και τα
μελλοντα
2 And this illustrates the [mutual]
harmony of the senses for as each
manifests its own power it can
[simultaneously] take the place of the
other Thus [in writing] the hand takes the
place of the tongue and the eye takes the
place of the ear And paper is the
ldquoearthrsquo[so to speak] of the heart it
receives the [otherrsquos] wishes sown into the
furrows of its lines together with
numerous additional forms of assistance
multiform meanings differences and the
qualities found in these things concerning
which it is not yet time to speak in
particular
2 και εντανθα φαι-
νεται η των αισθησεων
συμφωνησις οπως μια
εκαστη αυτων την
αυτης δνναμιν
αποδεικνυσι τε και τον
της εταιρας τοπον
εκπληροι οτι αντι της
γλωσσης η χειρ και
αντι του ωτος ο
οφθαλμος αντι δε της
καρδιας γης ο χαρτης
δι ολκων των στιχων
τας προαιρεσεις εν
αυτηι εσπαρμενας ()
υποδεχομενος μετα
των λοιπων [187ba]
αντιληψεων πολλων
και πολυειδων
διακρισεων τε και
δνναμεων α διεξιεναι
νυν ου καιρος
3 And in this the one entrusted with the
written characters rejoices I even say that
the one who is not entrusted with them
3 και εν τουτοις μεν
ενφραινεται ο τα
γραμματα διδαχθεις
λεγω δε οτι και ο
(when it is necessary) is helped by the one
who has been entrusted with them This
latter profits through seeing the former
through hearing The advantage
of hearing is indeed not as great and
indispensible as that of seeing But you
are well acquainted with these
distinctions
απειρως εχων
ωφελειται οπου αν
αναγκη νπο του
διδαχθεντος ουτος μεν
απο οψεως κερδαινει
εκεινος δε απ ακοης η
δε ακοης ωφελεια ου
μεγαλη και βεβαια ως
της οψεως συ γαρ εν
τοιανταις διακρισεσιν
ει δεδοκιμασμενος
4 In light of all this who could possibly
be in a position to properly praise the
giver of all these gifts demonstrating as
they do above all else the potency the
wisdom and the love of the giver For it
is clearly evident that he who is widely
separated from his friend takes notice of
his friendrsquos will by means of hand and
quill and ink and paper together with the
other available materials On the other
hand one who is close by has need of
none of these things rather he requires
either the mouth that word and breath wait
upon and that serves ear and heart or else
[he needs] only hand and fingers that
serve eye and heart But observe that the
true refreshment of him who is separated
from his friend is imparted through
vision but for the one who is near
through hearing
4 τις δε ικανος
προσηκοντως δοξαζειν
τον δοτην τουτον του
δοματος ο υπερ το
πληθος των αυτου
χαρισματων μεγα
νομιζω περισσοντως
της τε σοφιας του
δοντος και της αγαπης
ισχυος δηλωτικον
εδοξε δη οτι ο του
εταιρου μακραν
απεχων δια χειρος και
δακτυλου και καλαμου
και μελανος και
χαρτου [187bb] μετα των
λοιπων επιτηδευματων
της του εταιρου
προαιρεδεως
επαισθανεται ο δε
εγγυς παντων τουτων
ου χρηιζει αλλ η
στοματος δι ου ο τε
λογος και το πνευμα
ομου υπουργουμενον
υπουργει τωι τε οτι και
τηι καρδιαι η χειρος
και δακτυλου μονον
τωι τε οφθαλμωι και
τηι καρδιαι
υπηρετουντος ορα οτι
αναπαυσις βεβαια τωι
του εταιρου μακραν
οντι δι οyεως γινεται
τωι δε εγγυς δι ακοης
5 And all of this that takes place by
means of written characters is moreover a
symbol of what in reality comes to pass
for those who are far from God Namely
what concerns those far from God on
account of their detestable works which
have created a separation between them
and their creator so God has on account
of His love through the mediation of
created things sent them as written
characters by means of his potency and
wisdom - that is through his Son and his
Spirit - devised (a way) through which
those (far from God) may perceive His
love for them and be brought near to it
[his love]
5 τα δε δια γραμματων
παντα τυπος εστι των
αληθειαι προς τοις απο
θεου μακραν
κατεργαζομενων οι
γαρ μακραν απο θεου
δια τα εργα αυτων τα
μυσαρα αναμεσον
αυτων τε και του
κτιστου χωρισαντα
αυτος ο θεος δια την
αγαπην αυτου
εμορφωσε ()
μεσιτευοντα τα
κτισματα ως
γραμματα δια
δυναμεως αυτου και
σοφιας [188aa] του δη
υιον αυτου και του
πνευματος συνεστωτα
και εμηχανησατο ινα
αισθανομενοι τηι
αυτου προς υτους
αγαπηι
6 And it is not only the love of God the
Father that they perceive through created
things but also his potency and his
wisdom That is in the same way that
one who reads the written characters
perceives through their beauty the potency
and insight of the hand and fingers that
6 Προσαγωνται και ου
μονον της θεου πατρος
προς υτους αγαπης δια
των κτισματων
αισθανωνται αλλα και
της τε δυναμεως αντου
και σοφιαςmiddot ωσπερ γαρ
ο τα γραμματα ανα
γιγνωσκων δια του
αυτων καλλους της τε
have written them together with the
intention(al design) of their author in the
same way one may by beholding the
creation with understanding perceive the
hand and fingers of its creator together
with his intention(al design) - namely
love
δυναμεως και
επιστημης της χειρος
και του δακτυλου αυτ
διαγραψαντων
αισθανεται μετα της
του συγγραyαντος
προαιρεσεως ουτως ο
εις τα κτiσματα
αποβλεπων
γνωστικωτερον της τε
χειρος και του
δακτυλου του
κτισαντος
επαισθανεται μετα της
αυτου προαιρεσεως
τουτεδτι της αγαπης
αυτου
7 And if you now say to me How is it
possible to put hand and fingers in the
place of potency and wisdom - that is to
say in the place of the Son and the Spirit
then listen to the Spirit of God who says
ldquoThe right hand of the Lord has worked
might the right hand of the Lord has
exalted merdquo (Ps 117 15 f) And ldquoYour right
hand Lord is glorified in potencyrdquo (Ex 156)
etc See the right hand and potency
signify the son And concerning the
Spirit the Son himself says in his Gospel
ldquoBut if I cast out demons through the
Spirit of Godrdquo (Mt 1228) while he says
through another evangelist ldquoby the finger
of Godrdquo (Lk 1120) See finger and wisdom
signify the Spirit of God In short it is
apparent that hand and finger signify the
7 ει δε λεγεις μοι πως
ενδεχεται χειρα και
δακτυλον εν τοπωι
δυναμεως και σοφιας
τουτεστιν υιου και
πνευματος κεισθαι
ακουε το αγιον πνευμα
λεγον δεξια κυριου
εποιησεν δυναμιν δεξια
κυριου υψωσεν με (ψ
117 15 f) και η δεξια
σου κυριε ενδοξος
δυναμει () κτλ ιδου
δεξια και δυναμις ο
υιος [188ab] περι δε του
πνευματος αντος ο υιος
εν τωι ευαγγελιωι λεγει
ει δε εν πνευματι θεου
εκβαλλω τα δαιμονια
(Μt 12 28) εν δε ετερωι
ευαγγελιωι λεγει εν
δακτυλωι θεου ιδου
δακτυλος και σοφια το
potency and wisdom of God that is the
Son and the Spirit
θεου πνευμα και εδοξεν
οτι χειρ και δακτνλος
θεου δυναμις και σο
φια θεου τουτεστιν
υιος και πνευμα θεου
8 This service is most certainly rendered
by created beings towards those who are
far from God of whom one part delights
in God through hearing and the other
through seeing Those who on account of
their purity and their acceptable works are
near to Godrsquos will do not require the
written characters represented by created
beings to perceive through them the
design and potency and wisdom of their
creator rather they are waited upon by
the very Logos and Spirit - that is by the
hand and the finger (of God) without the
mediation of any created being
8 πασα δε η
επιτηδευσις (διακονια)
αυτη η δια κτισεων
γινεται προς τους απο
θεου μακραν ων οι μεν
δι οψεως αυτων
ευφραινονται οι δε αι
ακοης οι δε δια την
αντων καθαροτητα τε
και [p615] το των εργων
δεκτον εγγυς θεου
οντες τουτων των
γραμματων δηλαδη
των κτισεων ον
χρηιζουσιν ωστε δι
αυτων του θεληματος
και της δυναμεως και
της σοφιας του
κτιστου επαισθεσθαι
αλλ υπ αυτου του
λογου και του
πνευματος η υπο
χειρος και δακτυλου
διακονουνται ουδενος των
κτισματων μεσιτευοντος
9 It is the same with one who speaks that
is the word is not heard without his
breath (pneuma) nor can his will be
recognized in his breath without his word
and the one who makes a sign cannot do
so using a hand without fingers or fingers
without a hand thus the Son of God who
is word and hand and potency does
9 ωσπερ γαρ του λεγοντος
ουκ [188ba] ακουεται ο λογος
χωρις του πνευματος αυτου
ουδε το πνευμα περι του
θεληματος aυτου δηλοι
χωρις του λογου και ο
σημαινων ου σημαινει
δακτυλωι χωρις της χειρος
η χειρι χωρις του δακτυλου
ουτως ο υιος του θεου ος
εστι λογος και χειρ και
δυναμις ου ποιει τι χωρις
nothing without the Spirit who is wisdom
and finger For it is said ldquoBy the word of
the Lord the heavens were mande firm
and by the breath of his mouth all their
potencyrdquo (Ps 326) And ldquoThe heavens
proclaim the glory of God and the
firmament makes known the work of his
handsrdquo (Ps 182) And ldquoI will see the
heavens the work of your fingerrdquo (Ps
184) Behold Word and Spirit and behold
also hand and finger
του πνευματος ο εστι σοφια
και δακτυλος λεγει γαρ τωι
λογωι του κυριου οι
ουρανοι εστερεωθησαν και
τωι πνευματι του στοματος
αυτου πασα η δυναμις
αυτων (ψ 32 6) και οι
ουρανοι διηγουνται κτλ (ψ
18 2) και οτι οψομαι τους
ουρανους εργα των
δακτυλων σoυ (ψ 84) ιδου
λογος και πνευμα και χειρ
και δακτυλος
10 And do not ask ldquoWhy have you spoken
of many fingers The Spirit is but
one Do not listen to me listen to Isaiah
who says ldquoThe spirit of wisdom and the
spirit of insightrdquo etc (Is 112) Shall we thus
think of a multiplicity of Spirits After
having heard him listen now to Paul who
says ldquoThere are apportionments of the
gifts of grace but the Spirit who
accomplishes them is one and the samerdquo (1Cor 124)
10 και μη ερωτησον δια τι
πολλους δακτυλους
ειρηκας του πνευματος ενος
ουτος μη μου ακουε αλλα
Ησαιου λεγοντος πνευμα
σοφιας και συνεσεως κτλ
(Is 11 2) η γαρ πολλα [188bb] πνευματα προσηκει ημας
απο τουτου μελεταν
εκεινου ηκουσας ακουε και
Παυλου λεγοντος διαιρεσεις
χαρισματων εισι το δε αυτο
πνευμα (I Cor 12 4)
11 So then instead of created beings that
serve those far away helping them
recognize as far as possible and in the
manner of letters [of the alphabet] the
purpose the potency and the wisdom of
their creator love and potency and
wisdom themselves serve those who are
close by For they are themselves a pure
and rational and intelligible creation they
11 και αντι των κτισματων
διακονουντων τε και
καθοσον δυνατον γνωρι
ζοντων τοις μακραν εν
ομοιωματι στοιχειων την τε
προαιρεσιν και δυναμιν και
σοφιαν του κτιστου αυτη η
αγαπη και η δυναμις και η
σοφια διακονουσι τοις
εγγυς οι και αυτοι εισι
κτισμα κaθapov και λογικον
και νοερου ωσπερ στοιχεια
δυνατα και αρχικα και
αυτοι (φωτεινως) δηλαυγως
also clearly show forth in the manner of
powerful capital letters the potency and
wisdom of their creator
δηλουντες περι της του
κτιστου αυτων δυναμεως τε
και σοφιας
12 And just as the potency and wisdom -
that is the Son and the Spirit - are
magnificent letters through which the love
of the Father is recognized so the rational
beings are as we have said letters
through which the potency and wisdom of
the Father is recognized So then the Son
and the Spirit are the letters of the Father
through whom he is recognized The
rational creation however depicts the
letters through which the Son and the
Spirit are recognized and this is on
account of the ldquoaccording to our
imagerdquo (Gen 126) The visible and
corporeal creation itself depicts the letters
of this intelligible and incorporeal
creation in so far as the visible things are
symbols of the invisible
12 ωσπερ δε δυναμις καισo
φια ο δη υιος και το
πνευμα εισιν σημεια
ενδοξα εν οις η του πατρος
αγαπη εννοειται ουτως και
τα λογικα ως ειρηκαμεν
σημεια της πατρος
δυναμεως τε και σοφιας
γνωριστικα ο υιος και το
πνευμα [189aa] σημεια του
πατρος δι ων εννοειται αι
δε λογικαι κτισεις σημεια
του τε υιου και του πνευ-
ματος δηλωτικα δια το
κατ εικονα ημετεραν (gen
1 26) και σημειου αυτης
της νοερας και ασωματου
κτισεως η αισθητη και
ενσωματος εστιν ως των
βλεπομενων τυπου οντων
των ου βλεπομενων
13 We who are a rational creation and
who for a reason about which is is not yet
necessary to speak were bound to this
visible creation must therefore take care
that we comprehend and perceive through
these visible things the invisible And this
we will be unable to do if we refuse to
recognize the full meaning of sensible
things
13 δει ουν ημας λογικην
οντας κτισιν δι ην νυν ου
χρη ειπειν αιτιαν ταυτηι
τιμορατηι εζενγμενονς
κτισει φροντιζειν ωστε δια
των βλεπομενων τουτων
ανα βησομεθα και των ου
βλεπομενων αισθησομεθα bull
14 In the same way that the reality which
is hidden in the written characters is
withdrawn from those who do not
understand how to read no matter how
intently they contemplate [the letters] in
the same way he is in want who is
wanting in insights of this visible creation
as well as in the perception of that
intelligible creation that is hidden within
them no matter how intently he
contemplates this (visible creation) In
contrast to him is the one who on account
of his eagerness and purity was initiated
into them who recognizes that they all tell
forth (of these hidden realities)
14 τουτο δε ποιειν
αδυνατως εχομεν ακμην
του πασαν την των
αισητων δυναμιν
γιγνωσκειν υστερουντες
ωσπερ γαρ το εν τοις
γραμμασι πραγμα κρυπτον
απο των αναγιγνωσκειν
ουκ επισταμενων ουτως ο
υστερων της τουτων των
βλεπομενων κτισεων
συνεσεως της εκεινης της
νοερας (νοητης ) κτισεως
εν αυταις αποκεκρυμμενης [189ab] αισησεως υστερει
καιπερ εις αυτας
αποβλεπων υ δε δια την
σπουδην αυτου και
καθαροτητα αυτα
μευυημενος γιγνωσκει οτι
παντα περι αυτωυ δηλοι
And when he has become aware of these
then he himself becomes acquainted with
the potency and wisdom of his own
constitution and ceaselessly tells forth
concerning the will of such unfathomable
love which fulfills itself in precisely this
potency and wisdom
τουτο δε αισθομενος και
αυτος περι της δυναμεως τε
και σοφιας του καλλους
αυτου γνωριζει και
αδιαλειπτως κηρυττει περι
του θεληματος εκεινης της
ακαταληπτου αγαπης
δυναμει και σοφιαι εν
αυτοις ενεργουμενης
15 And I state clearly that just as the
body reveals through its deeds the soul
dwelling within it and the soul through its
movements tells of the intellect which is
its head in the same way the intellect
which is the ldquobodyrdquo of the Spirit and the
Logos reveals these just as a body does
for the soul dwelling within it And
precisely this same ldquosoulrdquo (that is Spirit
15 και λεγω απλως οτι
ωσπερ το σωμα δηλοι περι
της εν αυτωι yυχης δια των
πραξεων αυτου και αυτη η
ψυχη κηρυττει περι του
νοος ως αντης κεφαλης δια
των κινησεων αυτης ουτως
και ο νους σωμα ων του τε
πνευματος και του λογου
ως σωμα περι τ υχης εν
αυτωι ενοικουσης δηλοι
περι αυτων και αυτη aυτη η
ψυχη του νοος δηλοι περι
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
(when it is necessary) is helped by the one
who has been entrusted with them This
latter profits through seeing the former
through hearing The advantage
of hearing is indeed not as great and
indispensible as that of seeing But you
are well acquainted with these
distinctions
απειρως εχων
ωφελειται οπου αν
αναγκη νπο του
διδαχθεντος ουτος μεν
απο οψεως κερδαινει
εκεινος δε απ ακοης η
δε ακοης ωφελεια ου
μεγαλη και βεβαια ως
της οψεως συ γαρ εν
τοιανταις διακρισεσιν
ει δεδοκιμασμενος
4 In light of all this who could possibly
be in a position to properly praise the
giver of all these gifts demonstrating as
they do above all else the potency the
wisdom and the love of the giver For it
is clearly evident that he who is widely
separated from his friend takes notice of
his friendrsquos will by means of hand and
quill and ink and paper together with the
other available materials On the other
hand one who is close by has need of
none of these things rather he requires
either the mouth that word and breath wait
upon and that serves ear and heart or else
[he needs] only hand and fingers that
serve eye and heart But observe that the
true refreshment of him who is separated
from his friend is imparted through
vision but for the one who is near
through hearing
4 τις δε ικανος
προσηκοντως δοξαζειν
τον δοτην τουτον του
δοματος ο υπερ το
πληθος των αυτου
χαρισματων μεγα
νομιζω περισσοντως
της τε σοφιας του
δοντος και της αγαπης
ισχυος δηλωτικον
εδοξε δη οτι ο του
εταιρου μακραν
απεχων δια χειρος και
δακτυλου και καλαμου
και μελανος και
χαρτου [187bb] μετα των
λοιπων επιτηδευματων
της του εταιρου
προαιρεδεως
επαισθανεται ο δε
εγγυς παντων τουτων
ου χρηιζει αλλ η
στοματος δι ου ο τε
λογος και το πνευμα
ομου υπουργουμενον
υπουργει τωι τε οτι και
τηι καρδιαι η χειρος
και δακτυλου μονον
τωι τε οφθαλμωι και
τηι καρδιαι
υπηρετουντος ορα οτι
αναπαυσις βεβαια τωι
του εταιρου μακραν
οντι δι οyεως γινεται
τωι δε εγγυς δι ακοης
5 And all of this that takes place by
means of written characters is moreover a
symbol of what in reality comes to pass
for those who are far from God Namely
what concerns those far from God on
account of their detestable works which
have created a separation between them
and their creator so God has on account
of His love through the mediation of
created things sent them as written
characters by means of his potency and
wisdom - that is through his Son and his
Spirit - devised (a way) through which
those (far from God) may perceive His
love for them and be brought near to it
[his love]
5 τα δε δια γραμματων
παντα τυπος εστι των
αληθειαι προς τοις απο
θεου μακραν
κατεργαζομενων οι
γαρ μακραν απο θεου
δια τα εργα αυτων τα
μυσαρα αναμεσον
αυτων τε και του
κτιστου χωρισαντα
αυτος ο θεος δια την
αγαπην αυτου
εμορφωσε ()
μεσιτευοντα τα
κτισματα ως
γραμματα δια
δυναμεως αυτου και
σοφιας [188aa] του δη
υιον αυτου και του
πνευματος συνεστωτα
και εμηχανησατο ινα
αισθανομενοι τηι
αυτου προς υτους
αγαπηι
6 And it is not only the love of God the
Father that they perceive through created
things but also his potency and his
wisdom That is in the same way that
one who reads the written characters
perceives through their beauty the potency
and insight of the hand and fingers that
6 Προσαγωνται και ου
μονον της θεου πατρος
προς υτους αγαπης δια
των κτισματων
αισθανωνται αλλα και
της τε δυναμεως αντου
και σοφιαςmiddot ωσπερ γαρ
ο τα γραμματα ανα
γιγνωσκων δια του
αυτων καλλους της τε
have written them together with the
intention(al design) of their author in the
same way one may by beholding the
creation with understanding perceive the
hand and fingers of its creator together
with his intention(al design) - namely
love
δυναμεως και
επιστημης της χειρος
και του δακτυλου αυτ
διαγραψαντων
αισθανεται μετα της
του συγγραyαντος
προαιρεσεως ουτως ο
εις τα κτiσματα
αποβλεπων
γνωστικωτερον της τε
χειρος και του
δακτυλου του
κτισαντος
επαισθανεται μετα της
αυτου προαιρεσεως
τουτεδτι της αγαπης
αυτου
7 And if you now say to me How is it
possible to put hand and fingers in the
place of potency and wisdom - that is to
say in the place of the Son and the Spirit
then listen to the Spirit of God who says
ldquoThe right hand of the Lord has worked
might the right hand of the Lord has
exalted merdquo (Ps 117 15 f) And ldquoYour right
hand Lord is glorified in potencyrdquo (Ex 156)
etc See the right hand and potency
signify the son And concerning the
Spirit the Son himself says in his Gospel
ldquoBut if I cast out demons through the
Spirit of Godrdquo (Mt 1228) while he says
through another evangelist ldquoby the finger
of Godrdquo (Lk 1120) See finger and wisdom
signify the Spirit of God In short it is
apparent that hand and finger signify the
7 ει δε λεγεις μοι πως
ενδεχεται χειρα και
δακτυλον εν τοπωι
δυναμεως και σοφιας
τουτεστιν υιου και
πνευματος κεισθαι
ακουε το αγιον πνευμα
λεγον δεξια κυριου
εποιησεν δυναμιν δεξια
κυριου υψωσεν με (ψ
117 15 f) και η δεξια
σου κυριε ενδοξος
δυναμει () κτλ ιδου
δεξια και δυναμις ο
υιος [188ab] περι δε του
πνευματος αντος ο υιος
εν τωι ευαγγελιωι λεγει
ει δε εν πνευματι θεου
εκβαλλω τα δαιμονια
(Μt 12 28) εν δε ετερωι
ευαγγελιωι λεγει εν
δακτυλωι θεου ιδου
δακτυλος και σοφια το
potency and wisdom of God that is the
Son and the Spirit
θεου πνευμα και εδοξεν
οτι χειρ και δακτνλος
θεου δυναμις και σο
φια θεου τουτεστιν
υιος και πνευμα θεου
8 This service is most certainly rendered
by created beings towards those who are
far from God of whom one part delights
in God through hearing and the other
through seeing Those who on account of
their purity and their acceptable works are
near to Godrsquos will do not require the
written characters represented by created
beings to perceive through them the
design and potency and wisdom of their
creator rather they are waited upon by
the very Logos and Spirit - that is by the
hand and the finger (of God) without the
mediation of any created being
8 πασα δε η
επιτηδευσις (διακονια)
αυτη η δια κτισεων
γινεται προς τους απο
θεου μακραν ων οι μεν
δι οψεως αυτων
ευφραινονται οι δε αι
ακοης οι δε δια την
αντων καθαροτητα τε
και [p615] το των εργων
δεκτον εγγυς θεου
οντες τουτων των
γραμματων δηλαδη
των κτισεων ον
χρηιζουσιν ωστε δι
αυτων του θεληματος
και της δυναμεως και
της σοφιας του
κτιστου επαισθεσθαι
αλλ υπ αυτου του
λογου και του
πνευματος η υπο
χειρος και δακτυλου
διακονουνται ουδενος των
κτισματων μεσιτευοντος
9 It is the same with one who speaks that
is the word is not heard without his
breath (pneuma) nor can his will be
recognized in his breath without his word
and the one who makes a sign cannot do
so using a hand without fingers or fingers
without a hand thus the Son of God who
is word and hand and potency does
9 ωσπερ γαρ του λεγοντος
ουκ [188ba] ακουεται ο λογος
χωρις του πνευματος αυτου
ουδε το πνευμα περι του
θεληματος aυτου δηλοι
χωρις του λογου και ο
σημαινων ου σημαινει
δακτυλωι χωρις της χειρος
η χειρι χωρις του δακτυλου
ουτως ο υιος του θεου ος
εστι λογος και χειρ και
δυναμις ου ποιει τι χωρις
nothing without the Spirit who is wisdom
and finger For it is said ldquoBy the word of
the Lord the heavens were mande firm
and by the breath of his mouth all their
potencyrdquo (Ps 326) And ldquoThe heavens
proclaim the glory of God and the
firmament makes known the work of his
handsrdquo (Ps 182) And ldquoI will see the
heavens the work of your fingerrdquo (Ps
184) Behold Word and Spirit and behold
also hand and finger
του πνευματος ο εστι σοφια
και δακτυλος λεγει γαρ τωι
λογωι του κυριου οι
ουρανοι εστερεωθησαν και
τωι πνευματι του στοματος
αυτου πασα η δυναμις
αυτων (ψ 32 6) και οι
ουρανοι διηγουνται κτλ (ψ
18 2) και οτι οψομαι τους
ουρανους εργα των
δακτυλων σoυ (ψ 84) ιδου
λογος και πνευμα και χειρ
και δακτυλος
10 And do not ask ldquoWhy have you spoken
of many fingers The Spirit is but
one Do not listen to me listen to Isaiah
who says ldquoThe spirit of wisdom and the
spirit of insightrdquo etc (Is 112) Shall we thus
think of a multiplicity of Spirits After
having heard him listen now to Paul who
says ldquoThere are apportionments of the
gifts of grace but the Spirit who
accomplishes them is one and the samerdquo (1Cor 124)
10 και μη ερωτησον δια τι
πολλους δακτυλους
ειρηκας του πνευματος ενος
ουτος μη μου ακουε αλλα
Ησαιου λεγοντος πνευμα
σοφιας και συνεσεως κτλ
(Is 11 2) η γαρ πολλα [188bb] πνευματα προσηκει ημας
απο τουτου μελεταν
εκεινου ηκουσας ακουε και
Παυλου λεγοντος διαιρεσεις
χαρισματων εισι το δε αυτο
πνευμα (I Cor 12 4)
11 So then instead of created beings that
serve those far away helping them
recognize as far as possible and in the
manner of letters [of the alphabet] the
purpose the potency and the wisdom of
their creator love and potency and
wisdom themselves serve those who are
close by For they are themselves a pure
and rational and intelligible creation they
11 και αντι των κτισματων
διακονουντων τε και
καθοσον δυνατον γνωρι
ζοντων τοις μακραν εν
ομοιωματι στοιχειων την τε
προαιρεσιν και δυναμιν και
σοφιαν του κτιστου αυτη η
αγαπη και η δυναμις και η
σοφια διακονουσι τοις
εγγυς οι και αυτοι εισι
κτισμα κaθapov και λογικον
και νοερου ωσπερ στοιχεια
δυνατα και αρχικα και
αυτοι (φωτεινως) δηλαυγως
also clearly show forth in the manner of
powerful capital letters the potency and
wisdom of their creator
δηλουντες περι της του
κτιστου αυτων δυναμεως τε
και σοφιας
12 And just as the potency and wisdom -
that is the Son and the Spirit - are
magnificent letters through which the love
of the Father is recognized so the rational
beings are as we have said letters
through which the potency and wisdom of
the Father is recognized So then the Son
and the Spirit are the letters of the Father
through whom he is recognized The
rational creation however depicts the
letters through which the Son and the
Spirit are recognized and this is on
account of the ldquoaccording to our
imagerdquo (Gen 126) The visible and
corporeal creation itself depicts the letters
of this intelligible and incorporeal
creation in so far as the visible things are
symbols of the invisible
12 ωσπερ δε δυναμις καισo
φια ο δη υιος και το
πνευμα εισιν σημεια
ενδοξα εν οις η του πατρος
αγαπη εννοειται ουτως και
τα λογικα ως ειρηκαμεν
σημεια της πατρος
δυναμεως τε και σοφιας
γνωριστικα ο υιος και το
πνευμα [189aa] σημεια του
πατρος δι ων εννοειται αι
δε λογικαι κτισεις σημεια
του τε υιου και του πνευ-
ματος δηλωτικα δια το
κατ εικονα ημετεραν (gen
1 26) και σημειου αυτης
της νοερας και ασωματου
κτισεως η αισθητη και
ενσωματος εστιν ως των
βλεπομενων τυπου οντων
των ου βλεπομενων
13 We who are a rational creation and
who for a reason about which is is not yet
necessary to speak were bound to this
visible creation must therefore take care
that we comprehend and perceive through
these visible things the invisible And this
we will be unable to do if we refuse to
recognize the full meaning of sensible
things
13 δει ουν ημας λογικην
οντας κτισιν δι ην νυν ου
χρη ειπειν αιτιαν ταυτηι
τιμορατηι εζενγμενονς
κτισει φροντιζειν ωστε δια
των βλεπομενων τουτων
ανα βησομεθα και των ου
βλεπομενων αισθησομεθα bull
14 In the same way that the reality which
is hidden in the written characters is
withdrawn from those who do not
understand how to read no matter how
intently they contemplate [the letters] in
the same way he is in want who is
wanting in insights of this visible creation
as well as in the perception of that
intelligible creation that is hidden within
them no matter how intently he
contemplates this (visible creation) In
contrast to him is the one who on account
of his eagerness and purity was initiated
into them who recognizes that they all tell
forth (of these hidden realities)
14 τουτο δε ποιειν
αδυνατως εχομεν ακμην
του πασαν την των
αισητων δυναμιν
γιγνωσκειν υστερουντες
ωσπερ γαρ το εν τοις
γραμμασι πραγμα κρυπτον
απο των αναγιγνωσκειν
ουκ επισταμενων ουτως ο
υστερων της τουτων των
βλεπομενων κτισεων
συνεσεως της εκεινης της
νοερας (νοητης ) κτισεως
εν αυταις αποκεκρυμμενης [189ab] αισησεως υστερει
καιπερ εις αυτας
αποβλεπων υ δε δια την
σπουδην αυτου και
καθαροτητα αυτα
μευυημενος γιγνωσκει οτι
παντα περι αυτωυ δηλοι
And when he has become aware of these
then he himself becomes acquainted with
the potency and wisdom of his own
constitution and ceaselessly tells forth
concerning the will of such unfathomable
love which fulfills itself in precisely this
potency and wisdom
τουτο δε αισθομενος και
αυτος περι της δυναμεως τε
και σοφιας του καλλους
αυτου γνωριζει και
αδιαλειπτως κηρυττει περι
του θεληματος εκεινης της
ακαταληπτου αγαπης
δυναμει και σοφιαι εν
αυτοις ενεργουμενης
15 And I state clearly that just as the
body reveals through its deeds the soul
dwelling within it and the soul through its
movements tells of the intellect which is
its head in the same way the intellect
which is the ldquobodyrdquo of the Spirit and the
Logos reveals these just as a body does
for the soul dwelling within it And
precisely this same ldquosoulrdquo (that is Spirit
15 και λεγω απλως οτι
ωσπερ το σωμα δηλοι περι
της εν αυτωι yυχης δια των
πραξεων αυτου και αυτη η
ψυχη κηρυττει περι του
νοος ως αντης κεφαλης δια
των κινησεων αυτης ουτως
και ο νους σωμα ων του τε
πνευματος και του λογου
ως σωμα περι τ υχης εν
αυτωι ενοικουσης δηλοι
περι αυτων και αυτη aυτη η
ψυχη του νοος δηλοι περι
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
τηι καρδιαι
υπηρετουντος ορα οτι
αναπαυσις βεβαια τωι
του εταιρου μακραν
οντι δι οyεως γινεται
τωι δε εγγυς δι ακοης
5 And all of this that takes place by
means of written characters is moreover a
symbol of what in reality comes to pass
for those who are far from God Namely
what concerns those far from God on
account of their detestable works which
have created a separation between them
and their creator so God has on account
of His love through the mediation of
created things sent them as written
characters by means of his potency and
wisdom - that is through his Son and his
Spirit - devised (a way) through which
those (far from God) may perceive His
love for them and be brought near to it
[his love]
5 τα δε δια γραμματων
παντα τυπος εστι των
αληθειαι προς τοις απο
θεου μακραν
κατεργαζομενων οι
γαρ μακραν απο θεου
δια τα εργα αυτων τα
μυσαρα αναμεσον
αυτων τε και του
κτιστου χωρισαντα
αυτος ο θεος δια την
αγαπην αυτου
εμορφωσε ()
μεσιτευοντα τα
κτισματα ως
γραμματα δια
δυναμεως αυτου και
σοφιας [188aa] του δη
υιον αυτου και του
πνευματος συνεστωτα
και εμηχανησατο ινα
αισθανομενοι τηι
αυτου προς υτους
αγαπηι
6 And it is not only the love of God the
Father that they perceive through created
things but also his potency and his
wisdom That is in the same way that
one who reads the written characters
perceives through their beauty the potency
and insight of the hand and fingers that
6 Προσαγωνται και ου
μονον της θεου πατρος
προς υτους αγαπης δια
των κτισματων
αισθανωνται αλλα και
της τε δυναμεως αντου
και σοφιαςmiddot ωσπερ γαρ
ο τα γραμματα ανα
γιγνωσκων δια του
αυτων καλλους της τε
have written them together with the
intention(al design) of their author in the
same way one may by beholding the
creation with understanding perceive the
hand and fingers of its creator together
with his intention(al design) - namely
love
δυναμεως και
επιστημης της χειρος
και του δακτυλου αυτ
διαγραψαντων
αισθανεται μετα της
του συγγραyαντος
προαιρεσεως ουτως ο
εις τα κτiσματα
αποβλεπων
γνωστικωτερον της τε
χειρος και του
δακτυλου του
κτισαντος
επαισθανεται μετα της
αυτου προαιρεσεως
τουτεδτι της αγαπης
αυτου
7 And if you now say to me How is it
possible to put hand and fingers in the
place of potency and wisdom - that is to
say in the place of the Son and the Spirit
then listen to the Spirit of God who says
ldquoThe right hand of the Lord has worked
might the right hand of the Lord has
exalted merdquo (Ps 117 15 f) And ldquoYour right
hand Lord is glorified in potencyrdquo (Ex 156)
etc See the right hand and potency
signify the son And concerning the
Spirit the Son himself says in his Gospel
ldquoBut if I cast out demons through the
Spirit of Godrdquo (Mt 1228) while he says
through another evangelist ldquoby the finger
of Godrdquo (Lk 1120) See finger and wisdom
signify the Spirit of God In short it is
apparent that hand and finger signify the
7 ει δε λεγεις μοι πως
ενδεχεται χειρα και
δακτυλον εν τοπωι
δυναμεως και σοφιας
τουτεστιν υιου και
πνευματος κεισθαι
ακουε το αγιον πνευμα
λεγον δεξια κυριου
εποιησεν δυναμιν δεξια
κυριου υψωσεν με (ψ
117 15 f) και η δεξια
σου κυριε ενδοξος
δυναμει () κτλ ιδου
δεξια και δυναμις ο
υιος [188ab] περι δε του
πνευματος αντος ο υιος
εν τωι ευαγγελιωι λεγει
ει δε εν πνευματι θεου
εκβαλλω τα δαιμονια
(Μt 12 28) εν δε ετερωι
ευαγγελιωι λεγει εν
δακτυλωι θεου ιδου
δακτυλος και σοφια το
potency and wisdom of God that is the
Son and the Spirit
θεου πνευμα και εδοξεν
οτι χειρ και δακτνλος
θεου δυναμις και σο
φια θεου τουτεστιν
υιος και πνευμα θεου
8 This service is most certainly rendered
by created beings towards those who are
far from God of whom one part delights
in God through hearing and the other
through seeing Those who on account of
their purity and their acceptable works are
near to Godrsquos will do not require the
written characters represented by created
beings to perceive through them the
design and potency and wisdom of their
creator rather they are waited upon by
the very Logos and Spirit - that is by the
hand and the finger (of God) without the
mediation of any created being
8 πασα δε η
επιτηδευσις (διακονια)
αυτη η δια κτισεων
γινεται προς τους απο
θεου μακραν ων οι μεν
δι οψεως αυτων
ευφραινονται οι δε αι
ακοης οι δε δια την
αντων καθαροτητα τε
και [p615] το των εργων
δεκτον εγγυς θεου
οντες τουτων των
γραμματων δηλαδη
των κτισεων ον
χρηιζουσιν ωστε δι
αυτων του θεληματος
και της δυναμεως και
της σοφιας του
κτιστου επαισθεσθαι
αλλ υπ αυτου του
λογου και του
πνευματος η υπο
χειρος και δακτυλου
διακονουνται ουδενος των
κτισματων μεσιτευοντος
9 It is the same with one who speaks that
is the word is not heard without his
breath (pneuma) nor can his will be
recognized in his breath without his word
and the one who makes a sign cannot do
so using a hand without fingers or fingers
without a hand thus the Son of God who
is word and hand and potency does
9 ωσπερ γαρ του λεγοντος
ουκ [188ba] ακουεται ο λογος
χωρις του πνευματος αυτου
ουδε το πνευμα περι του
θεληματος aυτου δηλοι
χωρις του λογου και ο
σημαινων ου σημαινει
δακτυλωι χωρις της χειρος
η χειρι χωρις του δακτυλου
ουτως ο υιος του θεου ος
εστι λογος και χειρ και
δυναμις ου ποιει τι χωρις
nothing without the Spirit who is wisdom
and finger For it is said ldquoBy the word of
the Lord the heavens were mande firm
and by the breath of his mouth all their
potencyrdquo (Ps 326) And ldquoThe heavens
proclaim the glory of God and the
firmament makes known the work of his
handsrdquo (Ps 182) And ldquoI will see the
heavens the work of your fingerrdquo (Ps
184) Behold Word and Spirit and behold
also hand and finger
του πνευματος ο εστι σοφια
και δακτυλος λεγει γαρ τωι
λογωι του κυριου οι
ουρανοι εστερεωθησαν και
τωι πνευματι του στοματος
αυτου πασα η δυναμις
αυτων (ψ 32 6) και οι
ουρανοι διηγουνται κτλ (ψ
18 2) και οτι οψομαι τους
ουρανους εργα των
δακτυλων σoυ (ψ 84) ιδου
λογος και πνευμα και χειρ
και δακτυλος
10 And do not ask ldquoWhy have you spoken
of many fingers The Spirit is but
one Do not listen to me listen to Isaiah
who says ldquoThe spirit of wisdom and the
spirit of insightrdquo etc (Is 112) Shall we thus
think of a multiplicity of Spirits After
having heard him listen now to Paul who
says ldquoThere are apportionments of the
gifts of grace but the Spirit who
accomplishes them is one and the samerdquo (1Cor 124)
10 και μη ερωτησον δια τι
πολλους δακτυλους
ειρηκας του πνευματος ενος
ουτος μη μου ακουε αλλα
Ησαιου λεγοντος πνευμα
σοφιας και συνεσεως κτλ
(Is 11 2) η γαρ πολλα [188bb] πνευματα προσηκει ημας
απο τουτου μελεταν
εκεινου ηκουσας ακουε και
Παυλου λεγοντος διαιρεσεις
χαρισματων εισι το δε αυτο
πνευμα (I Cor 12 4)
11 So then instead of created beings that
serve those far away helping them
recognize as far as possible and in the
manner of letters [of the alphabet] the
purpose the potency and the wisdom of
their creator love and potency and
wisdom themselves serve those who are
close by For they are themselves a pure
and rational and intelligible creation they
11 και αντι των κτισματων
διακονουντων τε και
καθοσον δυνατον γνωρι
ζοντων τοις μακραν εν
ομοιωματι στοιχειων την τε
προαιρεσιν και δυναμιν και
σοφιαν του κτιστου αυτη η
αγαπη και η δυναμις και η
σοφια διακονουσι τοις
εγγυς οι και αυτοι εισι
κτισμα κaθapov και λογικον
και νοερου ωσπερ στοιχεια
δυνατα και αρχικα και
αυτοι (φωτεινως) δηλαυγως
also clearly show forth in the manner of
powerful capital letters the potency and
wisdom of their creator
δηλουντες περι της του
κτιστου αυτων δυναμεως τε
και σοφιας
12 And just as the potency and wisdom -
that is the Son and the Spirit - are
magnificent letters through which the love
of the Father is recognized so the rational
beings are as we have said letters
through which the potency and wisdom of
the Father is recognized So then the Son
and the Spirit are the letters of the Father
through whom he is recognized The
rational creation however depicts the
letters through which the Son and the
Spirit are recognized and this is on
account of the ldquoaccording to our
imagerdquo (Gen 126) The visible and
corporeal creation itself depicts the letters
of this intelligible and incorporeal
creation in so far as the visible things are
symbols of the invisible
12 ωσπερ δε δυναμις καισo
φια ο δη υιος και το
πνευμα εισιν σημεια
ενδοξα εν οις η του πατρος
αγαπη εννοειται ουτως και
τα λογικα ως ειρηκαμεν
σημεια της πατρος
δυναμεως τε και σοφιας
γνωριστικα ο υιος και το
πνευμα [189aa] σημεια του
πατρος δι ων εννοειται αι
δε λογικαι κτισεις σημεια
του τε υιου και του πνευ-
ματος δηλωτικα δια το
κατ εικονα ημετεραν (gen
1 26) και σημειου αυτης
της νοερας και ασωματου
κτισεως η αισθητη και
ενσωματος εστιν ως των
βλεπομενων τυπου οντων
των ου βλεπομενων
13 We who are a rational creation and
who for a reason about which is is not yet
necessary to speak were bound to this
visible creation must therefore take care
that we comprehend and perceive through
these visible things the invisible And this
we will be unable to do if we refuse to
recognize the full meaning of sensible
things
13 δει ουν ημας λογικην
οντας κτισιν δι ην νυν ου
χρη ειπειν αιτιαν ταυτηι
τιμορατηι εζενγμενονς
κτισει φροντιζειν ωστε δια
των βλεπομενων τουτων
ανα βησομεθα και των ου
βλεπομενων αισθησομεθα bull
14 In the same way that the reality which
is hidden in the written characters is
withdrawn from those who do not
understand how to read no matter how
intently they contemplate [the letters] in
the same way he is in want who is
wanting in insights of this visible creation
as well as in the perception of that
intelligible creation that is hidden within
them no matter how intently he
contemplates this (visible creation) In
contrast to him is the one who on account
of his eagerness and purity was initiated
into them who recognizes that they all tell
forth (of these hidden realities)
14 τουτο δε ποιειν
αδυνατως εχομεν ακμην
του πασαν την των
αισητων δυναμιν
γιγνωσκειν υστερουντες
ωσπερ γαρ το εν τοις
γραμμασι πραγμα κρυπτον
απο των αναγιγνωσκειν
ουκ επισταμενων ουτως ο
υστερων της τουτων των
βλεπομενων κτισεων
συνεσεως της εκεινης της
νοερας (νοητης ) κτισεως
εν αυταις αποκεκρυμμενης [189ab] αισησεως υστερει
καιπερ εις αυτας
αποβλεπων υ δε δια την
σπουδην αυτου και
καθαροτητα αυτα
μευυημενος γιγνωσκει οτι
παντα περι αυτωυ δηλοι
And when he has become aware of these
then he himself becomes acquainted with
the potency and wisdom of his own
constitution and ceaselessly tells forth
concerning the will of such unfathomable
love which fulfills itself in precisely this
potency and wisdom
τουτο δε αισθομενος και
αυτος περι της δυναμεως τε
και σοφιας του καλλους
αυτου γνωριζει και
αδιαλειπτως κηρυττει περι
του θεληματος εκεινης της
ακαταληπτου αγαπης
δυναμει και σοφιαι εν
αυτοις ενεργουμενης
15 And I state clearly that just as the
body reveals through its deeds the soul
dwelling within it and the soul through its
movements tells of the intellect which is
its head in the same way the intellect
which is the ldquobodyrdquo of the Spirit and the
Logos reveals these just as a body does
for the soul dwelling within it And
precisely this same ldquosoulrdquo (that is Spirit
15 και λεγω απλως οτι
ωσπερ το σωμα δηλοι περι
της εν αυτωι yυχης δια των
πραξεων αυτου και αυτη η
ψυχη κηρυττει περι του
νοος ως αντης κεφαλης δια
των κινησεων αυτης ουτως
και ο νους σωμα ων του τε
πνευματος και του λογου
ως σωμα περι τ υχης εν
αυτωι ενοικουσης δηλοι
περι αυτων και αυτη aυτη η
ψυχη του νοος δηλοι περι
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
have written them together with the
intention(al design) of their author in the
same way one may by beholding the
creation with understanding perceive the
hand and fingers of its creator together
with his intention(al design) - namely
love
δυναμεως και
επιστημης της χειρος
και του δακτυλου αυτ
διαγραψαντων
αισθανεται μετα της
του συγγραyαντος
προαιρεσεως ουτως ο
εις τα κτiσματα
αποβλεπων
γνωστικωτερον της τε
χειρος και του
δακτυλου του
κτισαντος
επαισθανεται μετα της
αυτου προαιρεσεως
τουτεδτι της αγαπης
αυτου
7 And if you now say to me How is it
possible to put hand and fingers in the
place of potency and wisdom - that is to
say in the place of the Son and the Spirit
then listen to the Spirit of God who says
ldquoThe right hand of the Lord has worked
might the right hand of the Lord has
exalted merdquo (Ps 117 15 f) And ldquoYour right
hand Lord is glorified in potencyrdquo (Ex 156)
etc See the right hand and potency
signify the son And concerning the
Spirit the Son himself says in his Gospel
ldquoBut if I cast out demons through the
Spirit of Godrdquo (Mt 1228) while he says
through another evangelist ldquoby the finger
of Godrdquo (Lk 1120) See finger and wisdom
signify the Spirit of God In short it is
apparent that hand and finger signify the
7 ει δε λεγεις μοι πως
ενδεχεται χειρα και
δακτυλον εν τοπωι
δυναμεως και σοφιας
τουτεστιν υιου και
πνευματος κεισθαι
ακουε το αγιον πνευμα
λεγον δεξια κυριου
εποιησεν δυναμιν δεξια
κυριου υψωσεν με (ψ
117 15 f) και η δεξια
σου κυριε ενδοξος
δυναμει () κτλ ιδου
δεξια και δυναμις ο
υιος [188ab] περι δε του
πνευματος αντος ο υιος
εν τωι ευαγγελιωι λεγει
ει δε εν πνευματι θεου
εκβαλλω τα δαιμονια
(Μt 12 28) εν δε ετερωι
ευαγγελιωι λεγει εν
δακτυλωι θεου ιδου
δακτυλος και σοφια το
potency and wisdom of God that is the
Son and the Spirit
θεου πνευμα και εδοξεν
οτι χειρ και δακτνλος
θεου δυναμις και σο
φια θεου τουτεστιν
υιος και πνευμα θεου
8 This service is most certainly rendered
by created beings towards those who are
far from God of whom one part delights
in God through hearing and the other
through seeing Those who on account of
their purity and their acceptable works are
near to Godrsquos will do not require the
written characters represented by created
beings to perceive through them the
design and potency and wisdom of their
creator rather they are waited upon by
the very Logos and Spirit - that is by the
hand and the finger (of God) without the
mediation of any created being
8 πασα δε η
επιτηδευσις (διακονια)
αυτη η δια κτισεων
γινεται προς τους απο
θεου μακραν ων οι μεν
δι οψεως αυτων
ευφραινονται οι δε αι
ακοης οι δε δια την
αντων καθαροτητα τε
και [p615] το των εργων
δεκτον εγγυς θεου
οντες τουτων των
γραμματων δηλαδη
των κτισεων ον
χρηιζουσιν ωστε δι
αυτων του θεληματος
και της δυναμεως και
της σοφιας του
κτιστου επαισθεσθαι
αλλ υπ αυτου του
λογου και του
πνευματος η υπο
χειρος και δακτυλου
διακονουνται ουδενος των
κτισματων μεσιτευοντος
9 It is the same with one who speaks that
is the word is not heard without his
breath (pneuma) nor can his will be
recognized in his breath without his word
and the one who makes a sign cannot do
so using a hand without fingers or fingers
without a hand thus the Son of God who
is word and hand and potency does
9 ωσπερ γαρ του λεγοντος
ουκ [188ba] ακουεται ο λογος
χωρις του πνευματος αυτου
ουδε το πνευμα περι του
θεληματος aυτου δηλοι
χωρις του λογου και ο
σημαινων ου σημαινει
δακτυλωι χωρις της χειρος
η χειρι χωρις του δακτυλου
ουτως ο υιος του θεου ος
εστι λογος και χειρ και
δυναμις ου ποιει τι χωρις
nothing without the Spirit who is wisdom
and finger For it is said ldquoBy the word of
the Lord the heavens were mande firm
and by the breath of his mouth all their
potencyrdquo (Ps 326) And ldquoThe heavens
proclaim the glory of God and the
firmament makes known the work of his
handsrdquo (Ps 182) And ldquoI will see the
heavens the work of your fingerrdquo (Ps
184) Behold Word and Spirit and behold
also hand and finger
του πνευματος ο εστι σοφια
και δακτυλος λεγει γαρ τωι
λογωι του κυριου οι
ουρανοι εστερεωθησαν και
τωι πνευματι του στοματος
αυτου πασα η δυναμις
αυτων (ψ 32 6) και οι
ουρανοι διηγουνται κτλ (ψ
18 2) και οτι οψομαι τους
ουρανους εργα των
δακτυλων σoυ (ψ 84) ιδου
λογος και πνευμα και χειρ
και δακτυλος
10 And do not ask ldquoWhy have you spoken
of many fingers The Spirit is but
one Do not listen to me listen to Isaiah
who says ldquoThe spirit of wisdom and the
spirit of insightrdquo etc (Is 112) Shall we thus
think of a multiplicity of Spirits After
having heard him listen now to Paul who
says ldquoThere are apportionments of the
gifts of grace but the Spirit who
accomplishes them is one and the samerdquo (1Cor 124)
10 και μη ερωτησον δια τι
πολλους δακτυλους
ειρηκας του πνευματος ενος
ουτος μη μου ακουε αλλα
Ησαιου λεγοντος πνευμα
σοφιας και συνεσεως κτλ
(Is 11 2) η γαρ πολλα [188bb] πνευματα προσηκει ημας
απο τουτου μελεταν
εκεινου ηκουσας ακουε και
Παυλου λεγοντος διαιρεσεις
χαρισματων εισι το δε αυτο
πνευμα (I Cor 12 4)
11 So then instead of created beings that
serve those far away helping them
recognize as far as possible and in the
manner of letters [of the alphabet] the
purpose the potency and the wisdom of
their creator love and potency and
wisdom themselves serve those who are
close by For they are themselves a pure
and rational and intelligible creation they
11 και αντι των κτισματων
διακονουντων τε και
καθοσον δυνατον γνωρι
ζοντων τοις μακραν εν
ομοιωματι στοιχειων την τε
προαιρεσιν και δυναμιν και
σοφιαν του κτιστου αυτη η
αγαπη και η δυναμις και η
σοφια διακονουσι τοις
εγγυς οι και αυτοι εισι
κτισμα κaθapov και λογικον
και νοερου ωσπερ στοιχεια
δυνατα και αρχικα και
αυτοι (φωτεινως) δηλαυγως
also clearly show forth in the manner of
powerful capital letters the potency and
wisdom of their creator
δηλουντες περι της του
κτιστου αυτων δυναμεως τε
και σοφιας
12 And just as the potency and wisdom -
that is the Son and the Spirit - are
magnificent letters through which the love
of the Father is recognized so the rational
beings are as we have said letters
through which the potency and wisdom of
the Father is recognized So then the Son
and the Spirit are the letters of the Father
through whom he is recognized The
rational creation however depicts the
letters through which the Son and the
Spirit are recognized and this is on
account of the ldquoaccording to our
imagerdquo (Gen 126) The visible and
corporeal creation itself depicts the letters
of this intelligible and incorporeal
creation in so far as the visible things are
symbols of the invisible
12 ωσπερ δε δυναμις καισo
φια ο δη υιος και το
πνευμα εισιν σημεια
ενδοξα εν οις η του πατρος
αγαπη εννοειται ουτως και
τα λογικα ως ειρηκαμεν
σημεια της πατρος
δυναμεως τε και σοφιας
γνωριστικα ο υιος και το
πνευμα [189aa] σημεια του
πατρος δι ων εννοειται αι
δε λογικαι κτισεις σημεια
του τε υιου και του πνευ-
ματος δηλωτικα δια το
κατ εικονα ημετεραν (gen
1 26) και σημειου αυτης
της νοερας και ασωματου
κτισεως η αισθητη και
ενσωματος εστιν ως των
βλεπομενων τυπου οντων
των ου βλεπομενων
13 We who are a rational creation and
who for a reason about which is is not yet
necessary to speak were bound to this
visible creation must therefore take care
that we comprehend and perceive through
these visible things the invisible And this
we will be unable to do if we refuse to
recognize the full meaning of sensible
things
13 δει ουν ημας λογικην
οντας κτισιν δι ην νυν ου
χρη ειπειν αιτιαν ταυτηι
τιμορατηι εζενγμενονς
κτισει φροντιζειν ωστε δια
των βλεπομενων τουτων
ανα βησομεθα και των ου
βλεπομενων αισθησομεθα bull
14 In the same way that the reality which
is hidden in the written characters is
withdrawn from those who do not
understand how to read no matter how
intently they contemplate [the letters] in
the same way he is in want who is
wanting in insights of this visible creation
as well as in the perception of that
intelligible creation that is hidden within
them no matter how intently he
contemplates this (visible creation) In
contrast to him is the one who on account
of his eagerness and purity was initiated
into them who recognizes that they all tell
forth (of these hidden realities)
14 τουτο δε ποιειν
αδυνατως εχομεν ακμην
του πασαν την των
αισητων δυναμιν
γιγνωσκειν υστερουντες
ωσπερ γαρ το εν τοις
γραμμασι πραγμα κρυπτον
απο των αναγιγνωσκειν
ουκ επισταμενων ουτως ο
υστερων της τουτων των
βλεπομενων κτισεων
συνεσεως της εκεινης της
νοερας (νοητης ) κτισεως
εν αυταις αποκεκρυμμενης [189ab] αισησεως υστερει
καιπερ εις αυτας
αποβλεπων υ δε δια την
σπουδην αυτου και
καθαροτητα αυτα
μευυημενος γιγνωσκει οτι
παντα περι αυτωυ δηλοι
And when he has become aware of these
then he himself becomes acquainted with
the potency and wisdom of his own
constitution and ceaselessly tells forth
concerning the will of such unfathomable
love which fulfills itself in precisely this
potency and wisdom
τουτο δε αισθομενος και
αυτος περι της δυναμεως τε
και σοφιας του καλλους
αυτου γνωριζει και
αδιαλειπτως κηρυττει περι
του θεληματος εκεινης της
ακαταληπτου αγαπης
δυναμει και σοφιαι εν
αυτοις ενεργουμενης
15 And I state clearly that just as the
body reveals through its deeds the soul
dwelling within it and the soul through its
movements tells of the intellect which is
its head in the same way the intellect
which is the ldquobodyrdquo of the Spirit and the
Logos reveals these just as a body does
for the soul dwelling within it And
precisely this same ldquosoulrdquo (that is Spirit
15 και λεγω απλως οτι
ωσπερ το σωμα δηλοι περι
της εν αυτωι yυχης δια των
πραξεων αυτου και αυτη η
ψυχη κηρυττει περι του
νοος ως αντης κεφαλης δια
των κινησεων αυτης ουτως
και ο νους σωμα ων του τε
πνευματος και του λογου
ως σωμα περι τ υχης εν
αυτωι ενοικουσης δηλοι
περι αυτων και αυτη aυτη η
ψυχη του νοος δηλοι περι
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
potency and wisdom of God that is the
Son and the Spirit
θεου πνευμα και εδοξεν
οτι χειρ και δακτνλος
θεου δυναμις και σο
φια θεου τουτεστιν
υιος και πνευμα θεου
8 This service is most certainly rendered
by created beings towards those who are
far from God of whom one part delights
in God through hearing and the other
through seeing Those who on account of
their purity and their acceptable works are
near to Godrsquos will do not require the
written characters represented by created
beings to perceive through them the
design and potency and wisdom of their
creator rather they are waited upon by
the very Logos and Spirit - that is by the
hand and the finger (of God) without the
mediation of any created being
8 πασα δε η
επιτηδευσις (διακονια)
αυτη η δια κτισεων
γινεται προς τους απο
θεου μακραν ων οι μεν
δι οψεως αυτων
ευφραινονται οι δε αι
ακοης οι δε δια την
αντων καθαροτητα τε
και [p615] το των εργων
δεκτον εγγυς θεου
οντες τουτων των
γραμματων δηλαδη
των κτισεων ον
χρηιζουσιν ωστε δι
αυτων του θεληματος
και της δυναμεως και
της σοφιας του
κτιστου επαισθεσθαι
αλλ υπ αυτου του
λογου και του
πνευματος η υπο
χειρος και δακτυλου
διακονουνται ουδενος των
κτισματων μεσιτευοντος
9 It is the same with one who speaks that
is the word is not heard without his
breath (pneuma) nor can his will be
recognized in his breath without his word
and the one who makes a sign cannot do
so using a hand without fingers or fingers
without a hand thus the Son of God who
is word and hand and potency does
9 ωσπερ γαρ του λεγοντος
ουκ [188ba] ακουεται ο λογος
χωρις του πνευματος αυτου
ουδε το πνευμα περι του
θεληματος aυτου δηλοι
χωρις του λογου και ο
σημαινων ου σημαινει
δακτυλωι χωρις της χειρος
η χειρι χωρις του δακτυλου
ουτως ο υιος του θεου ος
εστι λογος και χειρ και
δυναμις ου ποιει τι χωρις
nothing without the Spirit who is wisdom
and finger For it is said ldquoBy the word of
the Lord the heavens were mande firm
and by the breath of his mouth all their
potencyrdquo (Ps 326) And ldquoThe heavens
proclaim the glory of God and the
firmament makes known the work of his
handsrdquo (Ps 182) And ldquoI will see the
heavens the work of your fingerrdquo (Ps
184) Behold Word and Spirit and behold
also hand and finger
του πνευματος ο εστι σοφια
και δακτυλος λεγει γαρ τωι
λογωι του κυριου οι
ουρανοι εστερεωθησαν και
τωι πνευματι του στοματος
αυτου πασα η δυναμις
αυτων (ψ 32 6) και οι
ουρανοι διηγουνται κτλ (ψ
18 2) και οτι οψομαι τους
ουρανους εργα των
δακτυλων σoυ (ψ 84) ιδου
λογος και πνευμα και χειρ
και δακτυλος
10 And do not ask ldquoWhy have you spoken
of many fingers The Spirit is but
one Do not listen to me listen to Isaiah
who says ldquoThe spirit of wisdom and the
spirit of insightrdquo etc (Is 112) Shall we thus
think of a multiplicity of Spirits After
having heard him listen now to Paul who
says ldquoThere are apportionments of the
gifts of grace but the Spirit who
accomplishes them is one and the samerdquo (1Cor 124)
10 και μη ερωτησον δια τι
πολλους δακτυλους
ειρηκας του πνευματος ενος
ουτος μη μου ακουε αλλα
Ησαιου λεγοντος πνευμα
σοφιας και συνεσεως κτλ
(Is 11 2) η γαρ πολλα [188bb] πνευματα προσηκει ημας
απο τουτου μελεταν
εκεινου ηκουσας ακουε και
Παυλου λεγοντος διαιρεσεις
χαρισματων εισι το δε αυτο
πνευμα (I Cor 12 4)
11 So then instead of created beings that
serve those far away helping them
recognize as far as possible and in the
manner of letters [of the alphabet] the
purpose the potency and the wisdom of
their creator love and potency and
wisdom themselves serve those who are
close by For they are themselves a pure
and rational and intelligible creation they
11 και αντι των κτισματων
διακονουντων τε και
καθοσον δυνατον γνωρι
ζοντων τοις μακραν εν
ομοιωματι στοιχειων την τε
προαιρεσιν και δυναμιν και
σοφιαν του κτιστου αυτη η
αγαπη και η δυναμις και η
σοφια διακονουσι τοις
εγγυς οι και αυτοι εισι
κτισμα κaθapov και λογικον
και νοερου ωσπερ στοιχεια
δυνατα και αρχικα και
αυτοι (φωτεινως) δηλαυγως
also clearly show forth in the manner of
powerful capital letters the potency and
wisdom of their creator
δηλουντες περι της του
κτιστου αυτων δυναμεως τε
και σοφιας
12 And just as the potency and wisdom -
that is the Son and the Spirit - are
magnificent letters through which the love
of the Father is recognized so the rational
beings are as we have said letters
through which the potency and wisdom of
the Father is recognized So then the Son
and the Spirit are the letters of the Father
through whom he is recognized The
rational creation however depicts the
letters through which the Son and the
Spirit are recognized and this is on
account of the ldquoaccording to our
imagerdquo (Gen 126) The visible and
corporeal creation itself depicts the letters
of this intelligible and incorporeal
creation in so far as the visible things are
symbols of the invisible
12 ωσπερ δε δυναμις καισo
φια ο δη υιος και το
πνευμα εισιν σημεια
ενδοξα εν οις η του πατρος
αγαπη εννοειται ουτως και
τα λογικα ως ειρηκαμεν
σημεια της πατρος
δυναμεως τε και σοφιας
γνωριστικα ο υιος και το
πνευμα [189aa] σημεια του
πατρος δι ων εννοειται αι
δε λογικαι κτισεις σημεια
του τε υιου και του πνευ-
ματος δηλωτικα δια το
κατ εικονα ημετεραν (gen
1 26) και σημειου αυτης
της νοερας και ασωματου
κτισεως η αισθητη και
ενσωματος εστιν ως των
βλεπομενων τυπου οντων
των ου βλεπομενων
13 We who are a rational creation and
who for a reason about which is is not yet
necessary to speak were bound to this
visible creation must therefore take care
that we comprehend and perceive through
these visible things the invisible And this
we will be unable to do if we refuse to
recognize the full meaning of sensible
things
13 δει ουν ημας λογικην
οντας κτισιν δι ην νυν ου
χρη ειπειν αιτιαν ταυτηι
τιμορατηι εζενγμενονς
κτισει φροντιζειν ωστε δια
των βλεπομενων τουτων
ανα βησομεθα και των ου
βλεπομενων αισθησομεθα bull
14 In the same way that the reality which
is hidden in the written characters is
withdrawn from those who do not
understand how to read no matter how
intently they contemplate [the letters] in
the same way he is in want who is
wanting in insights of this visible creation
as well as in the perception of that
intelligible creation that is hidden within
them no matter how intently he
contemplates this (visible creation) In
contrast to him is the one who on account
of his eagerness and purity was initiated
into them who recognizes that they all tell
forth (of these hidden realities)
14 τουτο δε ποιειν
αδυνατως εχομεν ακμην
του πασαν την των
αισητων δυναμιν
γιγνωσκειν υστερουντες
ωσπερ γαρ το εν τοις
γραμμασι πραγμα κρυπτον
απο των αναγιγνωσκειν
ουκ επισταμενων ουτως ο
υστερων της τουτων των
βλεπομενων κτισεων
συνεσεως της εκεινης της
νοερας (νοητης ) κτισεως
εν αυταις αποκεκρυμμενης [189ab] αισησεως υστερει
καιπερ εις αυτας
αποβλεπων υ δε δια την
σπουδην αυτου και
καθαροτητα αυτα
μευυημενος γιγνωσκει οτι
παντα περι αυτωυ δηλοι
And when he has become aware of these
then he himself becomes acquainted with
the potency and wisdom of his own
constitution and ceaselessly tells forth
concerning the will of such unfathomable
love which fulfills itself in precisely this
potency and wisdom
τουτο δε αισθομενος και
αυτος περι της δυναμεως τε
και σοφιας του καλλους
αυτου γνωριζει και
αδιαλειπτως κηρυττει περι
του θεληματος εκεινης της
ακαταληπτου αγαπης
δυναμει και σοφιαι εν
αυτοις ενεργουμενης
15 And I state clearly that just as the
body reveals through its deeds the soul
dwelling within it and the soul through its
movements tells of the intellect which is
its head in the same way the intellect
which is the ldquobodyrdquo of the Spirit and the
Logos reveals these just as a body does
for the soul dwelling within it And
precisely this same ldquosoulrdquo (that is Spirit
15 και λεγω απλως οτι
ωσπερ το σωμα δηλοι περι
της εν αυτωι yυχης δια των
πραξεων αυτου και αυτη η
ψυχη κηρυττει περι του
νοος ως αντης κεφαλης δια
των κινησεων αυτης ουτως
και ο νους σωμα ων του τε
πνευματος και του λογου
ως σωμα περι τ υχης εν
αυτωι ενοικουσης δηλοι
περι αυτων και αυτη aυτη η
ψυχη του νοος δηλοι περι
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
nothing without the Spirit who is wisdom
and finger For it is said ldquoBy the word of
the Lord the heavens were mande firm
and by the breath of his mouth all their
potencyrdquo (Ps 326) And ldquoThe heavens
proclaim the glory of God and the
firmament makes known the work of his
handsrdquo (Ps 182) And ldquoI will see the
heavens the work of your fingerrdquo (Ps
184) Behold Word and Spirit and behold
also hand and finger
του πνευματος ο εστι σοφια
και δακτυλος λεγει γαρ τωι
λογωι του κυριου οι
ουρανοι εστερεωθησαν και
τωι πνευματι του στοματος
αυτου πασα η δυναμις
αυτων (ψ 32 6) και οι
ουρανοι διηγουνται κτλ (ψ
18 2) και οτι οψομαι τους
ουρανους εργα των
δακτυλων σoυ (ψ 84) ιδου
λογος και πνευμα και χειρ
και δακτυλος
10 And do not ask ldquoWhy have you spoken
of many fingers The Spirit is but
one Do not listen to me listen to Isaiah
who says ldquoThe spirit of wisdom and the
spirit of insightrdquo etc (Is 112) Shall we thus
think of a multiplicity of Spirits After
having heard him listen now to Paul who
says ldquoThere are apportionments of the
gifts of grace but the Spirit who
accomplishes them is one and the samerdquo (1Cor 124)
10 και μη ερωτησον δια τι
πολλους δακτυλους
ειρηκας του πνευματος ενος
ουτος μη μου ακουε αλλα
Ησαιου λεγοντος πνευμα
σοφιας και συνεσεως κτλ
(Is 11 2) η γαρ πολλα [188bb] πνευματα προσηκει ημας
απο τουτου μελεταν
εκεινου ηκουσας ακουε και
Παυλου λεγοντος διαιρεσεις
χαρισματων εισι το δε αυτο
πνευμα (I Cor 12 4)
11 So then instead of created beings that
serve those far away helping them
recognize as far as possible and in the
manner of letters [of the alphabet] the
purpose the potency and the wisdom of
their creator love and potency and
wisdom themselves serve those who are
close by For they are themselves a pure
and rational and intelligible creation they
11 και αντι των κτισματων
διακονουντων τε και
καθοσον δυνατον γνωρι
ζοντων τοις μακραν εν
ομοιωματι στοιχειων την τε
προαιρεσιν και δυναμιν και
σοφιαν του κτιστου αυτη η
αγαπη και η δυναμις και η
σοφια διακονουσι τοις
εγγυς οι και αυτοι εισι
κτισμα κaθapov και λογικον
και νοερου ωσπερ στοιχεια
δυνατα και αρχικα και
αυτοι (φωτεινως) δηλαυγως
also clearly show forth in the manner of
powerful capital letters the potency and
wisdom of their creator
δηλουντες περι της του
κτιστου αυτων δυναμεως τε
και σοφιας
12 And just as the potency and wisdom -
that is the Son and the Spirit - are
magnificent letters through which the love
of the Father is recognized so the rational
beings are as we have said letters
through which the potency and wisdom of
the Father is recognized So then the Son
and the Spirit are the letters of the Father
through whom he is recognized The
rational creation however depicts the
letters through which the Son and the
Spirit are recognized and this is on
account of the ldquoaccording to our
imagerdquo (Gen 126) The visible and
corporeal creation itself depicts the letters
of this intelligible and incorporeal
creation in so far as the visible things are
symbols of the invisible
12 ωσπερ δε δυναμις καισo
φια ο δη υιος και το
πνευμα εισιν σημεια
ενδοξα εν οις η του πατρος
αγαπη εννοειται ουτως και
τα λογικα ως ειρηκαμεν
σημεια της πατρος
δυναμεως τε και σοφιας
γνωριστικα ο υιος και το
πνευμα [189aa] σημεια του
πατρος δι ων εννοειται αι
δε λογικαι κτισεις σημεια
του τε υιου και του πνευ-
ματος δηλωτικα δια το
κατ εικονα ημετεραν (gen
1 26) και σημειου αυτης
της νοερας και ασωματου
κτισεως η αισθητη και
ενσωματος εστιν ως των
βλεπομενων τυπου οντων
των ου βλεπομενων
13 We who are a rational creation and
who for a reason about which is is not yet
necessary to speak were bound to this
visible creation must therefore take care
that we comprehend and perceive through
these visible things the invisible And this
we will be unable to do if we refuse to
recognize the full meaning of sensible
things
13 δει ουν ημας λογικην
οντας κτισιν δι ην νυν ου
χρη ειπειν αιτιαν ταυτηι
τιμορατηι εζενγμενονς
κτισει φροντιζειν ωστε δια
των βλεπομενων τουτων
ανα βησομεθα και των ου
βλεπομενων αισθησομεθα bull
14 In the same way that the reality which
is hidden in the written characters is
withdrawn from those who do not
understand how to read no matter how
intently they contemplate [the letters] in
the same way he is in want who is
wanting in insights of this visible creation
as well as in the perception of that
intelligible creation that is hidden within
them no matter how intently he
contemplates this (visible creation) In
contrast to him is the one who on account
of his eagerness and purity was initiated
into them who recognizes that they all tell
forth (of these hidden realities)
14 τουτο δε ποιειν
αδυνατως εχομεν ακμην
του πασαν την των
αισητων δυναμιν
γιγνωσκειν υστερουντες
ωσπερ γαρ το εν τοις
γραμμασι πραγμα κρυπτον
απο των αναγιγνωσκειν
ουκ επισταμενων ουτως ο
υστερων της τουτων των
βλεπομενων κτισεων
συνεσεως της εκεινης της
νοερας (νοητης ) κτισεως
εν αυταις αποκεκρυμμενης [189ab] αισησεως υστερει
καιπερ εις αυτας
αποβλεπων υ δε δια την
σπουδην αυτου και
καθαροτητα αυτα
μευυημενος γιγνωσκει οτι
παντα περι αυτωυ δηλοι
And when he has become aware of these
then he himself becomes acquainted with
the potency and wisdom of his own
constitution and ceaselessly tells forth
concerning the will of such unfathomable
love which fulfills itself in precisely this
potency and wisdom
τουτο δε αισθομενος και
αυτος περι της δυναμεως τε
και σοφιας του καλλους
αυτου γνωριζει και
αδιαλειπτως κηρυττει περι
του θεληματος εκεινης της
ακαταληπτου αγαπης
δυναμει και σοφιαι εν
αυτοις ενεργουμενης
15 And I state clearly that just as the
body reveals through its deeds the soul
dwelling within it and the soul through its
movements tells of the intellect which is
its head in the same way the intellect
which is the ldquobodyrdquo of the Spirit and the
Logos reveals these just as a body does
for the soul dwelling within it And
precisely this same ldquosoulrdquo (that is Spirit
15 και λεγω απλως οτι
ωσπερ το σωμα δηλοι περι
της εν αυτωι yυχης δια των
πραξεων αυτου και αυτη η
ψυχη κηρυττει περι του
νοος ως αντης κεφαλης δια
των κινησεων αυτης ουτως
και ο νους σωμα ων του τε
πνευματος και του λογου
ως σωμα περι τ υχης εν
αυτωι ενοικουσης δηλοι
περι αυτων και αυτη aυτη η
ψυχη του νοος δηλοι περι
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
also clearly show forth in the manner of
powerful capital letters the potency and
wisdom of their creator
δηλουντες περι της του
κτιστου αυτων δυναμεως τε
και σοφιας
12 And just as the potency and wisdom -
that is the Son and the Spirit - are
magnificent letters through which the love
of the Father is recognized so the rational
beings are as we have said letters
through which the potency and wisdom of
the Father is recognized So then the Son
and the Spirit are the letters of the Father
through whom he is recognized The
rational creation however depicts the
letters through which the Son and the
Spirit are recognized and this is on
account of the ldquoaccording to our
imagerdquo (Gen 126) The visible and
corporeal creation itself depicts the letters
of this intelligible and incorporeal
creation in so far as the visible things are
symbols of the invisible
12 ωσπερ δε δυναμις καισo
φια ο δη υιος και το
πνευμα εισιν σημεια
ενδοξα εν οις η του πατρος
αγαπη εννοειται ουτως και
τα λογικα ως ειρηκαμεν
σημεια της πατρος
δυναμεως τε και σοφιας
γνωριστικα ο υιος και το
πνευμα [189aa] σημεια του
πατρος δι ων εννοειται αι
δε λογικαι κτισεις σημεια
του τε υιου και του πνευ-
ματος δηλωτικα δια το
κατ εικονα ημετεραν (gen
1 26) και σημειου αυτης
της νοερας και ασωματου
κτισεως η αισθητη και
ενσωματος εστιν ως των
βλεπομενων τυπου οντων
των ου βλεπομενων
13 We who are a rational creation and
who for a reason about which is is not yet
necessary to speak were bound to this
visible creation must therefore take care
that we comprehend and perceive through
these visible things the invisible And this
we will be unable to do if we refuse to
recognize the full meaning of sensible
things
13 δει ουν ημας λογικην
οντας κτισιν δι ην νυν ου
χρη ειπειν αιτιαν ταυτηι
τιμορατηι εζενγμενονς
κτισει φροντιζειν ωστε δια
των βλεπομενων τουτων
ανα βησομεθα και των ου
βλεπομενων αισθησομεθα bull
14 In the same way that the reality which
is hidden in the written characters is
withdrawn from those who do not
understand how to read no matter how
intently they contemplate [the letters] in
the same way he is in want who is
wanting in insights of this visible creation
as well as in the perception of that
intelligible creation that is hidden within
them no matter how intently he
contemplates this (visible creation) In
contrast to him is the one who on account
of his eagerness and purity was initiated
into them who recognizes that they all tell
forth (of these hidden realities)
14 τουτο δε ποιειν
αδυνατως εχομεν ακμην
του πασαν την των
αισητων δυναμιν
γιγνωσκειν υστερουντες
ωσπερ γαρ το εν τοις
γραμμασι πραγμα κρυπτον
απο των αναγιγνωσκειν
ουκ επισταμενων ουτως ο
υστερων της τουτων των
βλεπομενων κτισεων
συνεσεως της εκεινης της
νοερας (νοητης ) κτισεως
εν αυταις αποκεκρυμμενης [189ab] αισησεως υστερει
καιπερ εις αυτας
αποβλεπων υ δε δια την
σπουδην αυτου και
καθαροτητα αυτα
μευυημενος γιγνωσκει οτι
παντα περι αυτωυ δηλοι
And when he has become aware of these
then he himself becomes acquainted with
the potency and wisdom of his own
constitution and ceaselessly tells forth
concerning the will of such unfathomable
love which fulfills itself in precisely this
potency and wisdom
τουτο δε αισθομενος και
αυτος περι της δυναμεως τε
και σοφιας του καλλους
αυτου γνωριζει και
αδιαλειπτως κηρυττει περι
του θεληματος εκεινης της
ακαταληπτου αγαπης
δυναμει και σοφιαι εν
αυτοις ενεργουμενης
15 And I state clearly that just as the
body reveals through its deeds the soul
dwelling within it and the soul through its
movements tells of the intellect which is
its head in the same way the intellect
which is the ldquobodyrdquo of the Spirit and the
Logos reveals these just as a body does
for the soul dwelling within it And
precisely this same ldquosoulrdquo (that is Spirit
15 και λεγω απλως οτι
ωσπερ το σωμα δηλοι περι
της εν αυτωι yυχης δια των
πραξεων αυτου και αυτη η
ψυχη κηρυττει περι του
νοος ως αντης κεφαλης δια
των κινησεων αυτης ουτως
και ο νους σωμα ων του τε
πνευματος και του λογου
ως σωμα περι τ υχης εν
αυτωι ενοικουσης δηλοι
περι αυτων και αυτη aυτη η
ψυχη του νοος δηλοι περι
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
14 In the same way that the reality which
is hidden in the written characters is
withdrawn from those who do not
understand how to read no matter how
intently they contemplate [the letters] in
the same way he is in want who is
wanting in insights of this visible creation
as well as in the perception of that
intelligible creation that is hidden within
them no matter how intently he
contemplates this (visible creation) In
contrast to him is the one who on account
of his eagerness and purity was initiated
into them who recognizes that they all tell
forth (of these hidden realities)
14 τουτο δε ποιειν
αδυνατως εχομεν ακμην
του πασαν την των
αισητων δυναμιν
γιγνωσκειν υστερουντες
ωσπερ γαρ το εν τοις
γραμμασι πραγμα κρυπτον
απο των αναγιγνωσκειν
ουκ επισταμενων ουτως ο
υστερων της τουτων των
βλεπομενων κτισεων
συνεσεως της εκεινης της
νοερας (νοητης ) κτισεως
εν αυταις αποκεκρυμμενης [189ab] αισησεως υστερει
καιπερ εις αυτας
αποβλεπων υ δε δια την
σπουδην αυτου και
καθαροτητα αυτα
μευυημενος γιγνωσκει οτι
παντα περι αυτωυ δηλοι
And when he has become aware of these
then he himself becomes acquainted with
the potency and wisdom of his own
constitution and ceaselessly tells forth
concerning the will of such unfathomable
love which fulfills itself in precisely this
potency and wisdom
τουτο δε αισθομενος και
αυτος περι της δυναμεως τε
και σοφιας του καλλους
αυτου γνωριζει και
αδιαλειπτως κηρυττει περι
του θεληματος εκεινης της
ακαταληπτου αγαπης
δυναμει και σοφιαι εν
αυτοις ενεργουμενης
15 And I state clearly that just as the
body reveals through its deeds the soul
dwelling within it and the soul through its
movements tells of the intellect which is
its head in the same way the intellect
which is the ldquobodyrdquo of the Spirit and the
Logos reveals these just as a body does
for the soul dwelling within it And
precisely this same ldquosoulrdquo (that is Spirit
15 και λεγω απλως οτι
ωσπερ το σωμα δηλοι περι
της εν αυτωι yυχης δια των
πραξεων αυτου και αυτη η
ψυχη κηρυττει περι του
νοος ως αντης κεφαλης δια
των κινησεων αυτης ουτως
και ο νους σωμα ων του τε
πνευματος και του λογου
ως σωμα περι τ υχης εν
αυτωι ενοικουσης δηλοι
περι αυτων και αυτη aυτη η
ψυχη του νοος δηλοι περι
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
and Logos) of this intellect reveals their
ldquointellectrdquo which is the Father
του νοος αυτης του δη
πατροςmiddot
And just as the intellect acts in the body
through the mediation of the soul in just
the same way the Father acts through the
mediation of his ldquosoulrdquo in his body which
is the intellect
και ωσπερ ο νους δια της
ψυχης μεσιτευουσης ενεργει
εν τωι σωματι ουτως και ο
πατηρ δια της αυτου ψυχης
ενεργει εν τωι σωματι
αυτου τωι [189ba] δη νοι
16 The body containing the intellect does
not recognize what the intellect does But
the intellect which is the ldquobodyrdquo of the
ldquointellectrdquo recognizes what its intellect is
doing what it has done and what it will
do For it alone of all created things and
their hierarchies is the Fatherrsquos true image
and a receptacle of knowledge of the
Father the intellect ldquothat is renewed in
knowledge after the image of its Creatorrdquo (Col 310)
16 το μεν σωμα του νοος
αγνοει τι πραττει ο νους ο
δε νους ο ων σωμα του νοος
γιγνωσκει τι πραττει ο νους
αυτου και τι επραξεν και τι
πραττειν μελλει ως δη
μονος πασων των
κτισεων και των
ταξεων αυτων αλη
ινος αυτου ων εικων
δεκτικος της του
πατρος γνωσεως ο γαρ
νους ανακαινουμενος [p617] εις επιγνωσιν κατ
εικονα του κτισαντος
αυτον (Col 3 10)
17 And if such written characters that
serve those far off are able to convey what
has happened and what will happen how
much more do the Word and the Spirit
know all and communicate it to the
intellect - their ldquobodyrdquo
17 και ει τα γραμματα
τα τοις μακραν
διακονουντα οια τε
γνωρισαι τα τε
πεπραγμενα και τα
μελλοντα ποαωι
μαλλον ο τε λογος και
το πνευμα παν συνιασι
και παντα γνωριζουσι
τωι νοι αυτων δηλαδη
τωι αωματι
And I say in truth that I am acquainted in
this context with many ldquodoorsrdquo full of
manifold distinctions but I did not wish
και λεγω κατ αληθεiαν οτι
θυραι πολλαε ποικιλων dια-
κρεαεων εμοι ενταυθα
επετυχον και σημειωσαι σοι
αυτα ουκ ηθελον [189bb]
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
to write them down for you since I cannot
entrust to you paper and ink for this
reason on account of those who might
chance upon this letter and because this
paper might fall into the hands of
audacious powers And that is why it is
not possible to express our opinion on
everything
και οτε καταβιαζεται ο
χαρτης υπο τολμηρων και
δια τουτο ου δυναται παν τι
πιστωΟθηναι (εγγνασθαε)
18 And just as it is apparent that there is
something that it is impossible to
communicate with paper and ink in the
same way there is a matter about which
created things which are written
characters for those far away are not in a
position to share fully the will of their
author - I will say [it is] His nature For
they are not all his ldquolikenessrdquo The Logos
and the Spirit however which are the
letters of the Father know all and share
all For they are not created but are
rather ldquothe very stamp and true reflection
of the Fatherrsquos beingrdquo (cf Heb 13)
18 και ωσπερ εδοξεν
οτι εατιν α ο τε χαρτης
και το μελαν σαφηναι
αδνναμει οντως ειη αν
α αι κτισεις γραμματα
δη ουσαι προς τους
μακραν αδυναμουσι
γνωριζειν παν το
θελημα του γραφοντος
αυτας λεγω δε την
φυσιν αντου ως δη
εικων αντον ουσαι ον
πασαι ο δε λογος και
το πνευμα σημεια δη
πατρος παν συνιασι
και παν δηλουβι ως
ουκ οντες κτισεις αλλ
εικων ακριβης και
απαυγασμα αληθες
της πατρος ουσιας
19 But the intellect knows all for it is
revealed to him by the Logos and the
Spirit the All-knowing whose true
ldquoimage and likenessrdquo he himself is (Gen
126) so it is with one near to his friend
who can know his whole will through his
word and his breath And insofar as there
19 συνιησι δε και ο
νους παντα ως νπο του
λογου και του
πνενματος παντα δη
γιγνωσκοντων ων εατι
και αντος εικων
αληθινος και ομοiωμα
μεμυημενος ως και ο
εγγυς του εταιρου παν
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
is something which is not disclosed to him
by the Logos and the Spirit this is not
because they were somehow incapable of
communicating it to him but rather
because those who listen do not always
apprehend everything
το αντου θελημα δια [190aa] λογου αντου και
πνευματος γιγνωσκειν
δυναται και οπου
εστιν τι ουκ
αποκαλυπτομενον
αυτρε νπο λογου και
πνευματος ον διοτι
ουτοι γνωριζειν ουκ
ισχ αraquo αλλ οτι οι
ακονοντες ου παν τι
χωρουαιν bull
20 The intellect is therefore by means of
its ldquointellectrdquo made capable of
everything the soul however does not
even recognize its own nature The soul
on the other hand recognizes the nature of
its body even though it does not
recognize its own nature If however it
does know its own nature then it is no
longer soul but rather intellect
20 ο νους δια τον
αυτου νονν εις παν
εκανονταε το δε σωμα
ουδε την αυτον φυσιν
γιγνωακει η δε ψυχη
την μεν του σωματος
αντης φυσιν γιγνωσκει
την δε αντης ου οταν
δε την αυτης φυσιν
γιγνωβκηι ουκετι εστι
ψυχη αλλα νους
21 And furthermore the intellect does
not perceive its own nature this being
rather through the Logos and the Spirit
who are its ldquosoulrdquo And just as the nature
of the body is not known this being rather
through the soul which dwells within it
the soul being known without its body in
the same way the Son and the Spirit are
not known this being rather through the
intellect that is their ldquobodyrdquo The ldquosoulrdquo
of the intellect always knows its
ldquointellectrdquo even without its ldquobodyrdquo in
21 και ο νους της αυτου
φνσεως ουχ επαισθανεται ει
μη δια λογου τε και
πνευματος αντον οντων
τβνχης και ωσπερ η τον
σωματος φυσις ουκ
εννοειται ει μη δια της
ψνχης εν αυται ενοικουαης
ονδε αυτη η yνχη εννοειται
χωρις του αντης σωματος
ουτως ονδε ο υιος και το
πνευμα γεγνωσκονται ει μη
δια νοος αυτων δη οντος
σωματος bull η δε τβνχη του
νοος γιγνωσκει τον αντης
νουν διαπανχος και χωρις
του σωματος αντης ως την
αυτην εχουσα φνσιν τωι νοι
αντης τωι δη πατρι
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
that it is of the same substance as its
ldquointellectrdquo that is the Father
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
22 And just as there will come a time
when these names and numbers will be
removed from within the body and the
soul and the nous because they will be
elevated to the rank of the nous in
accordance with [Christrsquos prayer] ldquothat
they may be one [in us] as you and I are
onerdquo (Jn 1721) even so there will come a
time when the names and numbers will be
removed from within the Father and His
Son and His Spirit (on the one hand) and
His rational creation (on the other) which
truly is His ldquobodyrdquo in accordance with
the (word) ldquoSo that God may be all in
allrdquo (1Co 1528)
[22] και ωσπερ εσται οτε
ταυτα τα ονοματα και οι
αριθμοι εκ μεσου
αρθησονται [190ab] του τε
σωματος και της ψυχης και
του νοος εν τωι αναγεοθαι
εις το νοος αξιωμα
(καταστασιν) δια το ινα εν
ωσι καθως ημεις εν εσμεν
(Jn1722) οντως εσται οτε
ονοματα και αρεθμοι
αρθησονται εκ μεσου του
πατρος και του νιου αυτου
και του πνευματος και της
λογικης αυτον κτισεως ητις
σωμα αυτον εστι δια το ινα
ηι ο θεος τα παντα εν πασι (1Cor 15 28)
23 But do not imagine that because I said
that the names and numbers will be
withdrawn from within the rational
creation and their creator that the
hypostases and the names of the Father
and the Son and the Spirit will be blotted
out Much more [rather] just as the nature
of the intellect is united with the nature
of the Father since it is His ldquobodyrdquo so
also will the names of the soul and the
23 αλλα μη οιου οτι
ειρηκα ονοματα και
αριθμους αρθηαεαθαι
εκ μεσου της λογικης
κτεσεως και του
κτισαντος αυτον ως
και αντι αι υποστασεις
και τα ονοματα του τε
πατρος και του νιου
και τον πνευματος
αφανιζονται αλλα
καθως η τον νοος
φνσις ως σωματος
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
body be enfolded into the hypostases of
the Son and the Spirit and there will for
ever remain one nature - the three
hypostases of God and His likenesses as
before the Incarnation so after the
Incarnation on account of the harmony of
wills
οντος τηι του πατρος
ενονται ουτως τα
ονοματα της τρυχης
και τον σωματος εν
ταις υποατασεσε τον
υιου και τον πνευματος
καταπιεται και
διαμενει απανστως μια
φνσις τρεις υποστασεις
του θεου και τον
εικονος αυτου
24 And on this account namely there
are numbers among the body and the soul
and the intellect on account of the
varieties of wills But every name will be
taken away that has come upon the
intellect secondarily on account of the
ldquomovementrdquo But those many names will
also be taken away by which God is
named and that necessarily refer to [Him]
with respect to the diversity of the rational
creation whether this be in its original
sense in retrospect with regard to the
economy of salvation or in a
metaphorical sense As for example with
regard to sinners ldquojudgerdquo to the lawless
ldquoavengerrdquo to the sick ldquophysicianrdquo with
regard to the dead ldquoawakenerrdquo to enmity
and death ldquodestroyerrdquo and ldquowoe-bringerrdquo
and so forth
24 [190ba] δια τουτο γαρ
εισιν αριθμοι αναμεσον
του σωματος και της
τρνχης και τον νοος
δια τας μεταβολας των
θεληματων αιρονται
δε ονοματα και αριθμοι
οι δια την xiv ηιυ
νπειαηλθον επι τον
νονν αιρονται δε και
τα πολλα ονοματα α ο
θεος ωνομαβται και
προσηγορευται κατ
αναγκην δια τας των
λογικων μεταβολας
ενεργικως και
οικονομικως και
μεταφορικως
(τροπικως) ως δια τους
ανομουντας κριτης και
δια αμαρτωλους
εκδικος και δια
νοαηλενοντας ιατρος
και προς νεκρονς
ανεστων δια εχθραν
και αμαρτιαν κτεινων
και μετανοων μετα των
εξης
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
25 It is not as if all these distinctions will
simply not continue rather they will pass
away because that which necessitated
them will not continue The names and
hypostases of the Son and the Spirit
however will not pass away for they have
no beginning and will have no end And
since they are not so named on account of
a transitory reason they also will not pass
away Rather from when and henceforth
their origin continues so do they continue
and for as long as it continues
25 ουχ ως αυτος ουκ
εστι πασαε αυ-ται αι
διακριαεις αλλα δια το
τους τουτων
χρηiζοντας ουκ ετι
ειναι τα δε ονοματα
και αι υποστααεις (=
προσωπα) τον τε υιου
και του πνευματος ον
παραγουσι [190bb]
This however is not the case with the
rational creation the origin of which is
indeed the Father For he is [the origin]
of this creation through grace but he is
the origin of the others [ie the Son and
the Spirit] through the nature of his
being
αλλ αφ οτε εστεν αντων η
αιτια εισιν και μενουσιν εiς
οτε εσται αλλ ου κατα την
λογικην κτισιν ης και αυτης
αιτια ο πατηρ ταυτης μεν
γαρ χαοιτι [p619] εκεινων δε
φυσει της ουσιας
26 In what concerns the intellect there are
as we said it nature its hypostasis and its
rank And once [long ago] since through
its autonomous freedom it fell down from
its first rank it was called ldquosoulrdquo and as it
slid down from there it was subsequently
designated as ldquobodyrdquo But someday body
soul and intellect will [again] be one and
the same by means of the transformation
of their wills
26 αυτου δε του νοος
ως ειπομεν μια η φυσις
και η υποστασις και το
αξιωμα αυτου εστιν δε
οτε δια το αυτεξουσιον
αυτου της πρωτης
αυτου καταστασεως
αποπεσων ωνομασθη
ψυχη και παλιν
κατολισθησας
προσηγορευθη σωμα
και εστιν οτε το αυτο
σωμα και ιρυχη και
νους δια τας
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
μεταβολας των αυτου
προαιρεσεων
And since there will someday come a
time when its various wills and
movements will pass away and it will rise
up in its first creation its nature and its
hypostasis and its name will again be one
which God knows And if it has arisen in
its nature then [it is true] of it alone of all
beings that neither its place nor its name
are known And it remains for the naked
intellect alone to say which is its nature
διοτι εσται οτε αι
προαιρεσεις αυτου και
κινησεις αι διαφοροι
παραξουσι και εν τηι
πρωτηι αυτου κτισει
εστηξει μια αυτου η
υποστασις και το ονομα ο
δη ο θεος οιδε και οταν εν
τηι φυσει αυτου υφιστηται
εν εστι φησι παντων των
οντων ου ουχ ο τοπος ουδε
το ονομα γνωστον και νοος
γυμνου δη παλιν εστιν [191aa]
ειπειν τις αυτου η φυσις
27 Do not be amazed that I have said that
the rational beings will through their
uniting with God the Father become one
nature with the three hypostases without
any expansion or change If then this
sensible sea that is one in its nature and its
color and its taste - if into it many rivers
with various tastes are mixed not only is it
itself untransformed by their multiplicity
rather these (rivers) are completely and
effortlessly transformed into its nature
and color and taste - how much more will
the intelligible limitless and
unchangeable sea that is God the Father
transform into His own nature and color
and taste all the intellects that turn back to
him like tributary streams reaching the
sea And from then on they will be one in
His unity without end and without
27 μη θαυμαζε οτι
ειπον ως εν τηι των
λογικων μετα θεου
πατρος ενωσει μια εισι
φυσις εν τρισιν
υποστασεσι ανεν
προεσεως τινος και
αλλοιωσεως ει γαρ η
θαλασσα αυτη η
αισθητη μια ουσα
φυσει και χρωματι και
γυσει πολλων ποταμων
τα γευματα διαφορων
επιμιγνυμενων ου
μυνον αυτη προς τας
εκεινων διαφορας ου
μετατιθεται αλλ
αυτους τελειως προς
την αυτης φυσιν και
χρωμα και γυσιν
ευκοπως μεταλλοιοι
ποσωι μαλλον η νοητη
θαλασσα απεραντος
και απαραλλακτος ο
δη θεος πατηρ
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
distinction on account of their union and
blending with Him
μεταναστρεφοντας
προς αυτον τους νους
ως χειμαρρους εις την
θαλασσαν εις την
αυτου φυσιν και
χρωμα και γευμα
παντα ς τελειως
μεταβαλει εσονται δη
απο του ου πολλα αλλ
εν τηι αυιόυ ενωβει
απαυδτως και
αδιαφορως δια την μετ
αυτον ενωσιν τε και
συμμιξιν
28 But in the same way that the blending
of tributaries in the sea entails no addition
to its nature or change in its color even so
there comes to pass through the blending
of the intellects with the Father no
doubling of natures or quadrupling of
hypostases Rather just as the sea is one
in its nature and color and taste both
before and after the blending into it of the
tributaries just so is the divine nature one
in the three hypostases of Father Son and
Spirit both after the intellects are blended
with it and before they are blended
28 και ως εν [191ab] τηι
των ποταμων τηι
θαλασσηι συμμιξει ουχ
ευρισκεται προσθεσις
εν τηι φνβει αυτης η
μεταλλοιωσις εν τωι
χρωματι αυτης και
γενματι ουτως ουδε εν
τηι μιξει των νοων
μετα του πατρος
γιγνεται δυας φυσεων
η τετ ρας υποστασεων
αλλα καως εν εστιν η
θαλασαα τηι φνσει
αυτης και τωι χρωματι
και τωι γευματι προ
του τους ποταμους
αυτη αναμιχηναι και
μετα τουτο ουτως η
θεια φυσις μια εστιν εν
τρισιν υποστασεσιν
πατρος και υιου και
πνευματος και μετα το
τους νους αυτη
συυιιιχθηναι ως και
προ του ανακραθηναι
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
29 Thus we see indeed that the
tributaries before the water of the sea
came together in one place and the dry
land became visible were one in it But
since they have separated from it they
have become many and various since
each has been changed according to the
taste of the land in which it found
itself It was precisely thus with the
intellects before sin accomplished a
separation between them and God like
the land between the sea and the
tributaries [they were] one in Him
without change But as their sin became
notorious they separated themselves from
Him and became alienated from Him and
His taste and His color for each one took
on the flavor of the particular body with
which it had been united But if the land
were to be withdrawn from the middle
then sea and tributaries would [again] be
unchangeably one In the same way if the
sin [lying] between the intellects and God
were to be erased they would again be
one and not many
29 ορωμεν γαρ και προ
του συναχθηναι τα
υδατα της θαλασσης
εις ενα τοπιfν ωστε το
ξηρον φαν ηναι οτι και
οι ποταμοι εν αυτηι εν
ησαν μετα δε το
χωρισθηναι αυτους
αντης πολλοι και
διαφοροι (εγενοντο) ως
ενος εκαστου κατα το
γευμα της χωρας εν ηι
εγενετο
μεταβαλλομενον [191ba] προ του χωριζειν
την αμαρτιaν
αναμεσον των νοων
τωι θεωι ως την γην
αναυεσον θαλασσηc
και ποταμων εν ησαν
εν αυτωι ανευ
μεταβολης της δε
αμαρτιας αυτων
γιγνωσκομενης
εχωρισθσαν αυτου και
ηλλοτριωθησαν αυτου
τε και τον γευματος
αυτου και του
χρωματος εν τωι
κτασθαι ενα εκαστον
το ιδιον του σωματος
ωι εζυγη γευμα της δε
γης εκ μεσου αρθεισης
εν εσται η τε θαλασσα
και οι ποταμοι
απαραλλακτως οντως
της αμαρτιας ανα
μεσον νοων και θεου
αρθεισης εν εισι και ου
πολλοι
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
30 Do not think that because I said that
the rational beings had been in God
beforehand like streams in the sea that
therefore they are also in their nature
without beginning in Him Much more
rather even if they are without beginning
with Him in his wisdom and creative
power - even then their creation certainly
has a beginning But they do not have an
end because of their union with Him Who
has neither beginning nor end
30 αλλα μη οιου διοτι
ειρηχα οτι ως ποταμοι
απαρχης εν τηι
θαλασσηι ησαν οι
λογικοι εν θεωι ως και
ανα ρχοι μετ αντου
εισιν φυσει αυτων bull
αλλ ει και εν τηι
σοφιαι αυτου και
δυναμει κτιστικηι μετ
αυτου εισιν αναρχως
της κτισεως αυτων
εστιν αρχη αλλα μη
λογιζου αυτοις
τελεντην [191bb] δια την
ενωσιν αυτων μετα τουτου
ου ουκ εστιν αρχη ουδε
τελευτη
31 It was to all these things that my
thoughts were drawn as I sought to
comprehend the great gift of the written
characters And since a great ecstasy came
over me and caused me to praise and
render thanks to their giver I also wanted
to record this for love of you so that you
too may weave the crown of ceaseless
praise for Him to Whom that work of
praise is due And let us implore Him to
grant us that just as he has in his mercy
made us worthy to praise Him for these
small things so He would once more
make us worthy by His grace to delight
without end in his love without the
mediation of any of His creatures rather
only through the mediation of His Son
31 - εις παντα ταυτα η
διανοια μου ελκυση
θελοντος το μεγα των
γραμματων δομα
κaταμανθaνειν και
διοτι απο τουτων
μεγαλη με κατειχεν
εκστασις τε και προς
επαινον και
ευχαριστιαν επηγειρεν
ηθελον και τηι σηι
αγαπηι αυτα
σημειωσαι ινα και συ
στεφανον δοξης
απαυστου πλεξηις τωι
τα ενδοξα κατ ιδιαν
επιτηδευοντι και
αναπειθωμεν αυτον
ωσπερ τηι
ευσπλαγχνιαι αυτου
κατηξιωσεν ημας περι
των μικρων τουτων
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
and His Spirit that we may sing praise to
Him for all that He has made Amen
αυτον επαινειν ινα
παλιν τηι αυτου χαριτι
ευδοκηι ημας ου τινος
των κτισματων
μεσιτενοντος αλλα του
υιου αυτον και του
πνευματος δια της
αγαπης αντου
ευφρανθηνaι
απαυστως και
δοξαζιομεν αυτον περι
ων εκτισε παντων
αμην
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
32 Now listen as well to that which occasioned our letter to
your kindness and forgive the fact that we have lingered a
while on these matters becuse of their importance
I understand as you know O Lord that there are people who
assert (63b) that ldquoHabit is a second naturerdquo But it seems to me
that this assertion is not only unwise but that it reveals the lack
of culture and capacity for judgment of those who follow
it Your erudition knows well that just as it is difficult for a
camel to fly in the air like an eagle or for a fish to amuse itself
on dry land since they do not posses these capacities in their
natures together with many other things that are similar to this
example that could (only) with difficult come to pass - it is just
as difficult for something to change that which is in its nature
But as far as habit is concerned just as it is an easy thing for the
eagle to fly in the air if he wishes or to sit upon the ground if he
wishes and as it is an easy thing for the fish to undertake his
wandering in one river or another or from the river into the sea
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
or even from the sea into the river because it lies within his
nature in the same way it is an easy thing for everything that
develops one habit to be superseded by another habit For there
is space in the (individualrsquos) nature for both the one and the
other
33 Therefore what I want to say is as follows I am in the habit
of taking nourishment once a day And if I wish to reach out
beyond the (ordinary) exercise of this habit I can take
(nourishment) every two days But if on the contrary I wish to
act against this habit I could take nourishment twice a day Put
briefly as I said one habit can supersede another (64a) because
of a nature that can incline first in this direction then in
that However it is in accord with nature to always take
nourishment at a particular time But it is beyond nature to stop
eating altogether and it on the other hand is against nature to be
constantly gluttonous And so it is with all things similar to this
example
34 Therefore neither that which is beyond habit nor that which
is against habit resembles a miracle insofar as all this is inherent
within habit On the other hand that which is beyond nature or
is against nature does resemble a miracle After the miracle
however that goes beyond nature follows praise following that
which is against nature comes reproach
35 It is now worthwhile to bring to (our) awareness how many
natures there are how many their ranks are how many their
combinations and forms are how many the movements of each
of them are and what is opposed to them what these
movements and their opposites are which of these in their time
are naturally set in motion from within without external cause
and which of them even thought they are themselves found in
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
nature are multiplied by external causes which (of them) even
disturb and torment nature if it happens that the combination of
the elements warm and dry predominates and which do this
when it has to do with the combination of the elements warm
and wet which when it has to do with the combination of the
elements wet and cold and which with the
combination(64b) of the elements cold and dry which when it
has to do with the combination of all elements in equal weight
which are the (movements) in which it is possible that even
when they are set in motion do not succeed in coming to action
which are those that are not completed in action because nature
does not hold its ground (resist) whether there are some that
can be completely uprooted out of nature and if they are
uprooted whether others may be implanted instead of them
36 And if we have understood all that then we know what
accords with nature what transcends nature and what is against
nature In my opinion until one is aware of all these distinctions
he cannot be concerned with what transcends nature In fact I
assert that (this would be the case) even if the course of his life
accorded with nature Who indeed can abandon darkness if he
has not seen the light Or who leaves the husks if he has not
found bread (cf Lk 1516) Together with numerous other
examples of this sort
37 Therefore just as the report of blessed Moses provides
information concerning the visible creation - you are indeed
entrusted with the ordering of human beings - just so do we wish
to pray that with the help (65a) of God we may be in a position
to speak also about the visible body and its combinations and its
orders and its ways of behaving and its movements
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
38 Now then as far as the number of natures of creatures is
concerned it is widely known that there are only two the
sensible and the intelligible (nature) He Whom we must refrain
from approaching on account of His hiddenness and majesty is
perceived insofar as one is able and the possibility exists
through this sensible (nature) just as the soul [is perceived]
through the body
39 Let us therefore begin as we are capable of it with our
treatise on the body and its characteristics Your learning my
Lord knows that this sensible body was created out of four
sensible elements by the glorious praiseworthy wisdom of
God And since it has its [continuing] existence in them it also
has from them and through them its life and its death its health
and its sickness none of it apart from the foreknowledge of its
creator
40 Deriving from this come also as we said the various
movements in it which express these qualities Its qualities are
the following warmth and coldness dryness and wetness And
on this account it (65b) is not able to live in dryness without
moisture nor in warmth without coldness If therefore the
qualities are found to be in balance then it is healthy and its
movements are set in motion in an orderly fashion But if one of
these qualities attains a preponderance then it disturbs the whole
ordering From this proceeds an eager striving towards balance
of the qualities
41 Furthermore as far as the intelligible body is concerned its
ordering is as follows life and death health and sickness The
interrelationships between them are as follows standing and
sitting walking and lying remaining silent and speaking Its
movements in contrast are as follows hunger sleep appetite
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
anger fear worry hatred indolence agitation cunning cruelty
arrogance melancholy sorrow malice In opposition to these
impulses are satiety wakefulness aversion peacefulness
courage delight love eagerness rest innocence gentleness
humility joyfulness consolation kindness Its senses are the
following vision hearing smell taste touch
All this(66a) as well as similar [traits] not mentioned here we
have in common with the animals For everything the animals
and beasts posses the body (also) possesses
42 It is clearly impossible for all of these [movements] to
appear in the body constantly and simultaneously More
commonly if one of them stirs in its time stimulated by some
cause from within or from without it actually [drives] out the
movement that is opposed to it - although this remains present
in the body as a possibility since it will appear in its time Thus
if hunger is present satiety is absent if sleep then wakefulness
if sorrow and anxiety then joy and courage together with the
other comparable (opposites)
43 However you must know that the opposing (movements) are
not completely separate For out of satety arises hunger and out
of joy worry For without these the body cannot continue but it
does not require them all in the same way a every moment For
[the body] cannot constantly sleep nor remain constantly
wakeful neither can it constantly take nourishment nor remain
constantly without nourishment
44 And thus it is with all movements and their opposites that we
have tallied according to the three (66b) orderings and six ways
of relating discussed above as I would say according to life and
health and sickness With regard to the state of wakefulness and
sleep and those (movements) associated with the state of
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
wakefulness and health - these are absent from sleep and
sickness if not all and completely For we see that during sleep
eating the countenance das Gesicht - vision the capacity to
make distinctions wrath sorrow and joy that in reality remain
are inactive together with other similar impulses
45 During an illness not all of these remain inactive as they do
during sleep rather the extent and severity (of the illness) brings
the movements to a standstill All (movements) on the other
hand health and the state of wakefulness even if they do not all
act in the same way Breathing is always present during both
wakefulness and sleep in both sickness and health along with
all the movements of the body for it is (the bodyrsquos) life And
just as breathing is with all is found among all and
accompanies everything so death is foreign to all (movements)
and causes them all to cease
46 It is nonetheless possible as is said that the soul because of
the bodyrsquos subjection to it is in a position (67a) to do anything
like God because it is His ldquoimagerdquo so that we even during the
bodyrsquos lifetime may renounce some of these movements that
we named And as furthermore some people assert if they were
found to be completely like God they would be in a position
just as [when] they were created to renounce all movements of
the body However after they abandoned being in Godrsquos image
and of their own free came to be in the image of the
beasts (compare Ps 48 1321 Rom 123) they have been
subjected to all the bodily movements they have in common
with savages and their relations the beasts For it is not possible
for the soul finding itself in its deeds to be in contradiction to its
nature (to be in a position) to renounce the body in its
movements [thus] transcending its nature
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
And just as fire does not puts out fire nor water dry out water
even so the soul which through its actions finds itself in a body
is not able either to free the body from what is proper to it nor
even to bestow upon it what is not proper to it Pride namely
and vainglory and envy are not proper to it
47 Now if the movements of the body are moved according to
nature and in an orderly way then this signifies a certain small
partial health of the soul If however they are absent then this
is a sign of (67b) perfection Therefore we do not praise the
body for of itself it can do nothing marvellous that is it cannot
succeed in somehow rising above its nature - but rather [we
praise] the [321] soul However the soul too is not particularly
worthy of praise since it has done nothing particularly worthy
of admiration For even if it had raised up the body above its
nature it would nevertheless remain in its own nature And
what happens in accordance with nature is worthy of neither
praise nor admiration
48 And this is not (only) my own (opinion) but (also) that of the
soulrsquos Creator Himself For since he knew what the soul is in a
position to do he said ldquoWhen you have done all this then say
We are only useless servants we have only done what we were
asignedrdquo And it is evident that the Master of the servants
commands of him nothing apart from that of which he knows
which he is able to do
49 And furthermore (the soul) deserves no praise insofar as it
has not in and of itself raised itself up through its own nature
Instead in the same way that the body ascends of its own nature
through the health and power of the soul just so the soul also
ascends through the power and the wisdom of God to his
(Godrsquos) nature
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
50 Worthy of great admiration in contrast is the Almightyrsquos
economy of salvation which itself served all things that are
worthy of admiration I mean those which accord with nature
(f68a) those contrary to nature and those transcending
nature If in contrast the human being is discovered to be
contrary to nature then it is a miracle and a (matter for)
reproach but if according to his nature there (exists) neither (a
reason) for praise nor for reprimand He is unable however to
do anything transcending his nature Thus he is worthy neither
of admiration nor of praise instead (one can only say) that
[p322] he is beyond reproach Because no matter howmany
virtues as we are able to effect we are nevertheless acting up to
that point (only) in accordance with nature
51 However just as the body is not able to remain alive without
nourishment it is also the same for the soul without
virtues And just as a single dayrsquos nourishment does not suffice
for the rest of onersquos days likewise the virtues accomplished on
this day will not be enough to keep us alive And if this sensible
and limited flesh daily requires its corresponding nourishment
how much more does the soul which is not limited by human
beings require a nourishment without limits
52 And what I say is that the virtues are required after the
fashion of bodily food by the soul and that they are even more
essential for it than breath is for the body For without
nourishment it is possible for the body to survive for (several)
(68b) days but without breath in contrast not even for an hour
53 I plead therefore that it not be inimical to us to practice the
virtues and that we we not rely on that which was [previously]
done and give up on their practice because we imagine that what
is past suffices And we also should build up neither with God
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
nor man a [sense of entitlement for services] for the (virtues)
we have practiced or will practice just as it it is not suitable for
us regarding the food which our body takes to itself to build up
with someone a [sense of entitlement for services] for we eat
Finally all we do happens for the sake of our subsistence and
therefore we are not worthy of the price Because if we do it
then it is to our advantage if however we do not do it it is to
[p323] our harm
God on the other hand does everything - acting in accordance
with nature and transcending nature and contrary to nature - not
for His sake but for ours For he does not need these things and
therefore he is in [all] of them worthy of the price and it is
impossible for Him to be praised by all the rational beings as is
his due
54 For all He has done is as we said in accordance with nature
and against nature and transcending nature That is in
accordance with and contrary to His own nature but
transcending our own nature If indeed the human being is not in
a position to do something well beyond his (69a) nature but
effects all the virtues in accordance with nature how much more
is He the sum all Good able to effect nothing[ against] his
nature
55 Three things there are which indeed do not exist in
God First (there is) no defect in His will second (no defect) in
his creative-power and third (no defect) in his actions For he
wills the death of no one and he is able to create no other entity
equal to Himself and without beginning and he commits no sin
and there is nothing that happens which transcends His nature
56 In accordance with His nature namely was this good that
when we did not exist and he did not need us he graciously
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
created us ldquoin His imagerdquo and made us ldquoheirsrdquo of all that accords
with his nature and is particularly His own But against his
nature [and in accord with His nature] is the fact that he
descended and endured all that we had acquired since we had
stepped out of our nature that is everything from conception to
death [p324]
Indeed he did not come as one who had done something worthy
of this punishment but rather for the sake of his natural love in
order to free us from the curse and from everything that
followed from it which we on account of our trangression had
received He however took on these (consequences) without
transgression and (so) was able to erase them for us
57 It is surely against nature that God was born of a
woman But God on account of his love for us and without his
nature being bound or enslaved by one of the commandments
was born of a woman because (such) was His pleasure without
his destroying what he was in order to free us from the
conception and birth of the curse and sin and to bear us again by
means of a birth of blessing and justice
58 We came indeed to this conception and birth fixed under the
curse since of our own free will we had corrupted our
nature He however since He is what He is in his mercy has
taken [up]on Himself with birth all that follows birth up to death
- things which are not only contrary to His own nature but
concerning which I say that they are also against our proper
nature - in order to free us who voluntarily fell into these things
by commiting sin from that which he without sin voluntarily
took upon Himself For we were not able by ourselves to ascend
[seleq]above them Therefore because we committed the sin we
have fallen into these (things) But He has not only not
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
remained in these things but he has facilitated our ascent [seleq]
because He as we said descended [nechet] to them in his love
without sin
59 It certainly transcends nature that a human being should be
born of a virgin without (marital) intercourse whereby the
virginity of his mother was retained And it furthermore
transcends human nature that a man should die of his own will
and after his death arise of his own will unharmed and without
external assistance God however Who loves human beings
became human and was willingly born without (marital)
intercourse and he died because he wanted it (so) and is of
own will arisen unharmed Because ldquohis right has saved him and
his holy arm - that God who became a human being while
remaining at the same time God
60 He namely the leaven of the deity who in his mercy has
concealed Himself in the unleavened dough of mankind has
(yet) not only not spoiled his nature and his taste and his power
but thoroughly leavened the whole mass of dough with all that is
his Admittedly for a short time the leaven too which was
hidden in the dough is considered to be unleavened But after a
certain time not only is the whole lump of dough considered to
be leavened - it is so (also) in reality
61 Likewise it was also assumed of Our Lord in our own time
and in our world and at our level that he was (merely) a human
being But in His own time and in His world and in His
kingdom not only is the human being assumed to be God rather
He is that (also) in reality And just as in this world a thing
cannot be two God and a human being bur one God on
account of Himself and the same human being on account of us
even so there do not also happen to be two God and the human
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
being (f70b) but rather one God therefore because he is God [p326]
and the Human God on Godrsquos account who became
human Thus in the same way as this one [became] human for
their sake so also those on His account [become] God
62 Now when God became man he annihilated none of his
natural attributes A human being on the other hand remains
continuously neither in all his natural faculties nor in that which
transcends his nature rather he destroyed what he had actually
been as a human being For it is characteristic of his nature that
as a human being he was created ldquoaccording to the image of
Godrdquo But it lies beyond [transcending] his nature that ldquowe
become like himrdquo and in fact also in the (text) ldquoI have come
so that they might have life and have it in abundancerdquo as also
in that other (text) ldquoI was placed over my kingdom and even
greater honor was added for merdquo
63 And in truth as the prophet beheld all that was to come to
pass he was amazed and called him ldquomore wonderfulrdquo who
accomplished all this out of his love for the rational beings And
right worthy of astonishment and praise [71a] is this miracle An
inexpressible miracle it is namely that the nature of the rational
beings which on account of their created state and the start of
their existence and because of the ldquomovementrdquo of their wills
became estranged from the divine nature (which is without
beginning the creator of all things and immutable) - [their
nature] united with the nature of their creator and through his
mercy are to become one with him in all without end
64 I however confess to your love that just as astonishment
seized the prophet as he beheld these things and he exclaimed ldquo
O More wonderfulrdquo likewise astonishment has siezed me
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
concerning all I have encountered on the way on which I had
embarked [327] and I was prevented from the intention with which
I had begun because I was held fast by the mighty chain of the
love for these things which against my expectation I
encountered And (so) I stood kept from the full completion of
my beginning
65 I claim nevertheless that perhaps even this ldquobeginningrdquo
came about precisely as a result of this ldquoendrdquo Indeed just as
the course of one who desires to stand at the ldquoendrdquo of all streams
ends at the sea even so one who desires to stand at the power of
each creature ends at the ldquorichly-varied wisdomrdquo which has
created it
66 And just as one who stands at the shore of the sea is seized
by astonishment at its limitlessness and its taste (71b) and its color
and all that is proper to it and furthermore how the rivers
streams and brooks which plunge into the (sea) themselves
become in it limitless and undivided because they all acquire
what belongs to it even so remains the one who considers this
ldquoendrdquo of all insights in great astonishment and admiration
because he sees that [all] these distinctions of various
knowledges themselves blend into an essential and single
knowledge and that all those [knowledges] and these become
one without end
67 Since we have thus abandoned [our attempt] to bring that
first intention to completion because we were suddenly
confronted with that beloved ldquoendrdquo behold thus is it stored up
for you and for me and for anyone who wishes it in the great
treasure house of ldquoall the treasures of wisdomrdquo the ldquobreast of
Christrdquo on which John reclined at the Last Supper [328] and
searched to know [lit ldquoresearchedrdquo] concerning the traitor He
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001
obtained knowledge at this Last Supper Therefore without the
ldquoLast Supperrdquo and without the ldquobreast of Christrdquo the ldquotraitorsrdquo
are not recognized Take care however that as soon as he is
recognized he is also expelled and that stillness enters
68 Now just as ldquogood earthrdquo which receives the ldquoseedrdquo can
bring forth not only what it has received but rather ldquothirty-
sixty- and a hundred-foldrdquo
(72a) likewise also in your skillful mind that ldquoseedrdquo which was
cast into it should not remain alone rather you must be
assiduous so that what was sown in you may bring forth many
times doubled so that the ldquolandlordrdquo rejoices over it and always
entrusts to you his ldquoseedrdquo and the earth becomes blessed and
many ldquopoorrdquo are fed so that concerning the ldquolandlordrdquo and the
ldquoearthrdquo and all who are fed glorification and prise arises to that
ldquoOver-landlordrdquo to whom belong all seeds of benediction in
eternity Amen
This Webpage was created for a workshop held at Saint Andrews Abbey Valyermo California in 2001