HOMILY 1
An allegorical interpretation of the vision of the Prophet (Ez :4:1)

ΟΜΙΛΙΑ  1

Ἡ βασιλεία τοῦ σκότους͵ ὁ πονηρὸς ἄρχων͵ αἰχμαλωτεύσας τὸν ἄν θρωπον ἀπ΄ ἀρχῆς͵ οὕτω περιέθηκε καὶ ἐνέδυσε τὴν ψυχὴν ἐν τῇ ἐξουσίᾳ

1. THE blessed prophet Ezekiel relates a glorious and inspired vision or apparition which he saw, and his description is that of a vision full of mysteries unspeakable. He saw in the plain a chariot of Cherubim, four spiritual living creatures. Each living creature had four faces, one the face of a lion, another the face of an eagle, another the face of a calf, and the fourth the face of a human being. To every face there were wings, so that there were no hinder parts to any of them. Their backs were full of eyes; their bellies likewise were thick set with eyes; there was no part about them that was not full of eyes.

  Ἰεζεκιὴλ ὁ μακάριος προφήτης ὀπτασίαν καὶ ὅρασιν ἔνθεον καὶ ἔνδοξον θεωρήσας διηγήσατο καὶ ἔγραψεν ὀπτασίαν μυστηρίων ἀλαλή των γέμουσαν. εἶδε γὰρ ἐν τῷ πεδίῳ ἅρμα Χερουβείμ͵ τέσσαρα ζῷα πνευματικά͵ ἐν ἑκάστῳ ζῴῳ τέσσαρα πρόσωπα ἔχοντα͵ τὸ ἓν πρόσωπον λέοντος καὶ τὸ ἓν πρόσωπον ἀετοῦ καὶ τὸ ἕτερον μόσχου καὶ τὸ ἄλλο πρόσωπον ἀνθρώπου· καὶ πτέρυγες καθ΄ ἕκαστον πρόσωπον ὡς μὴ εἶναι ὕστερά τινι ἢ ὀπίσθια. καὶ οἱ νῶτοι αὐτῶν ὀφθαλμῶν ἔγεμον καὶ αἱ κοιλίαι ὁμοίως πεπλήρωντο ὀμμάτων͵ καὶ οὐκ ἦν τόπος τις͵ ὃς οὐκ ἔγεμεν ὀφθαλμῶν.

There were also wheels to every face, wheel within wheel. In the wheels there was a Spirit. And Ezekiel saw as it were the likeness of a man, and under his feet as it were a work of sapphire. The Cherubim-chariot and the living creatures bore the Master who rode upon them.  Wheresoever He chose to go, it was with face forward. Beneath the Cherubim he saw as it were a man’s hand supporting and carrying.

καὶ τροχοὶ καθ΄ ἓν πρόσωπον͵ τροχὸς ἐν τροχῷ͵ καὶ ἐν τοῖς τροχοῖς ἦν πνεῦμα. καὶ εἶδεν ὡς ὁμοίωμα ἀνθρώπου καὶ ἐπ΄ αὐτῶν καθεζόμενον ὡς ὁμοίωμα ἀνθρώπου καὶ τὰ ὑπὸ τοὺς πόδας αὐτοῦ ὡς ἔργον σαπφείρου. καὶ ἔφερε τὸ ἅρμα τὸ Χερουβεὶμ καὶ τὰ ζῷα τὸν ἐποχούμενον δεσπότην· οὗ ἐὰν ἐβούλετο πορεύεσθαι κατὰ πρόσ ωπον ἀπῄεσαν. καὶ εἶδεν ὑποκάτω τοῦ Χερουβεὶμ ὡς χεῖρα ἀνθρώπου ὑποβαστάζουσαν καὶ φέρουσαν.

2_The_Soul_a_throne_of_glory

2. AND this that the prophet saw was in substance true and certain, but it signified and foreshadowed something else, mysterious and divine—a mystery hidden verily from ages and from generations (Col 1:26), but in the last times made manifest at the appearing of Christ.  (1 Pt 1:20)

Καὶ τοῦτο ὅπερ εἶδεν ὁ προφήτης ἐν ὑποστάσει͵ ἀληθινὸν ἦν καὶ βέβαιον. ὑπεδείκνυτο δέ τι ἕτερον καὶ προετυποῦτο μυστικὸν καὶ θεϊκὸν πρᾶγμα͵ μυστήριον ἀποκεκρυμμένον ἀληθῶς ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν͵ ἐπ΄ ἐσχάτων δὲ τῶν χρόνων φανερωθὲν ἐπὶ τῆς ἐπι φανείας τοῦ Χριστοῦ.

 As the sun is of one likeness all over, without any part behind or inferior, but is all glorified with light throughout, and is, indeed, all light, with no difference between the parts,—or as fire, the very light of the fire, is alike all over, having in it no first or last, or greater or less,

καὶ ὥσπερ ὁ ἥλιος πάντῃ ὅμοιός ἐστι͵ μὴ ἔχων τι μέρος ὕστερον ἢ ἐλλεῖπον͵ ἀλλ΄ ὅλος ἐξ ὅλου δεδόξασται τῷ φωτὶ καὶ ὅλος φῶς ἐστιν͵ ὁμοιομελὴς τυγ χάνων· ἢ ὥσπερ πῦρ͵ αὐτὸ τὸ φῶς τοῦ πυρός͵ ὅλον ὅμοιον αὐτῷ ἐστι καὶ οὐκ ἔχει ἐν ἑαυτῷ πρῶτον ἢ ἔσχατον ἢ μεῖζον καὶ ἔλαττον͵

 being made so by Christ, who drives, and guides, and carries, and bears her about, and graces and adorns her thus with spiritual beauty; for it says, the hand of a man was under the Cherubim, because He it is that is carried upon her and directs her.

 γίνεται͵ οὕτως αὐτὴν κατασκευάζοντος Χριστοῦ τοῦ φέροντος καὶ ἄγοντος καὶ βαστάζοντος καὶ φοροῦντος αὐτὴν καὶ οὕτως εὐτρεπίζοντος καὶ κατακοσμοῦντος κάλλει πνευματικῷ. καὶ γὰρ χεὶρ φησὶν ἀν θρώπου ὑποκάτω ἦν τοῦ Χερουβείμ͵ ὅτι αὐτός ἐστιν ὁ ἐν αὐτῇ βαστα ζόμενος καὶ ὁδηγῶν αὐτήν.

3. The four living creatures which bore the chariot were a symbol of the ruling factors of the soul. As the eagle is the king of birds, and the lion of wild beasts, and the bull of tame ones, and man of creatures in general, so the soul also has its ruling factors.

Τύπον δὲ ἔφερον τὰ τέσσαρα ζῷα τὰ φέροντα τὸ ἅρμα αὐτῶν τῶν ἡγεμονικῶν λογισμῶν τῆς ψυχῆς. ὥσπερ γὰρ ὁ ἀετὸς βασιλεύει τῶν ὀρνέων καὶ ὁ λέων τῶν ἀγρίων θηρίων καὶ ὁ ταῦρος τῶν ἡμέρων ζῴων καὶ ὁ ἄνθρωπος τῶν κτισμάτων͵ οὕτως εἰσὶ καὶ οἱ βασιλικώτεροι λογισμοὶ τῆς ψυχῆς͵

the will,

the conscience,

the intell[ect] (nous),

and the faculty of love.

τὸ θέλημα͵

ἡ συνείδησις͵

ὁ νοῦς͵

ἡ ἀγαπητικὴ δύναμις·

As it is here said that the living creatures were exceeding high, and full of eyes, and it was not possible for any one to apprehend the number of the eyes, or the height, because the knowledge of these was not given; and as it is with the stars in the sky, to see and wonder at them was given to all men, but to know and apprehend the number was not given; and with the plants of the earth, to enjoy them was given to all, but it is impossible for any one to know the number of them; so with regard to the church of the saints in heaven, to enter into it and enjoy it was given to all who will but strive, but how to see and apprehend the number is reserved for God alone to know.

καὶ ὥσπερ ἐκεῖ λέγει ὅτι τὰ ζῷα ἦν ὑψηλὰ λίαν͵ γέμοντα ὀφθαλμῶν͵ καὶ οὐκ ἦν δυνατόν τινι καταλαβεῖν τὸν ἀριθμὸν τῶν ὀφθαλμῶν ἢ τὸ ὕψος͵ ὅτι οὐκ ἐδόθη τούτων ἡ γνῶσις· καὶ ὥσπερ τὰ ἐν οὐρανῷ ἄστρα͵ τὸ μὲν θεωρεῖν καὶ θαυμάζειν ἐδόθη πᾶσιν ἀνθρώποις͵ τὸ δὲ γινώσκειν τὸν ἀριθμὸν ἢ καταλαβεῖν οὐκ ἐδόθη· καὶ τῶν τῆς γῆς φυτῶν τὸ μὲν ἀπολαύειν ἐδόθη πᾶσι͵ τὸ δὲ εἰδέναι τὸν ἀριθμὸν αὐτῶν οὐδενὶ δυνατόν͵ τὸν αὐτὸν τρόπον ἐπὶ τῆς ἐπουρανίου ἐκκλησίας τῶν ἁγίων τὸ μὲν εἰσελθεῖν εἰς αὐτὴν καὶ ἀπολαύειν πᾶσι τοῖς βουλομένοις ἀγωνίσασθαι ἐδόθη͵ τὸ δὲ ἰδεῖν καὶ καταλαβεῖν τὸν ἀριθμὸν αὐτῷ μόνῳ ἀπονενέμηται γινώσκειν.

The Rider, then, is conveyed and carried by the chariot or throne of the living creatures which are all eye, or, in other words, by every soul that has become His throne and seat, and is now eye and light. He is mounted thereon, and governs her with the reins of the Spirit, and guides her according to His understanding.

Ἄγεται τοίνυν καὶ φέρεται ὁ ἐποχούμενος ὑπὸ τοῦ ἅρματος καὶ τοῦ θρόνου τῶν ὁλοφθάλμων ζῴων (ἤτοι ὑφ΄ ἑκάστης ψυχῆς γιγνομένης αὐτῷ θρόνου καὶ καθέδρας καὶ οὔσης ὀφθαλμοῦ καὶ φωτός)͵ ἐπιβεβηκὼς αὐτῇ καὶ ἡνιοχῶν ταῖς ἡνίαις τοῦ πνεύματος καί͵ καθὼς ἐπίσταται͵ ὁδηγῶν αὐτήν.

For as the spiritual living creatures went not whither they were minded to go, but whither He that sat upon them and directed them knew and willed, so here it is He that holds the reins and drives by His Spirit, and they go accordingly, not by their own will when they are minded to go through heaven.

ὥσπερ γὰρ τὰ ζῷα τὰ πνευματικὰ οὐχ ὅπου ἠβούλοντο πορεύεσθαι ἐπορεύοντο͵ ἀλλ΄ ὅπου ᾔδει καὶ ἤθελεν ὁ ἐπικαθήμενος καὶ εὐθύνων͵ οὕτω καὶ ἐνταῦθα αὐτὸς ἡνιοχεῖ καὶ ἄγει ὁδηγῶν τῷ πνεύ ματι αὐτοῦ͵ οὕτως καὶ πορεύονται οὐ κατὰ τὸ αὐτῶν θέλημα·

Sometimes, discarding the body, He drives and takes the soul in thought (or in wisdom/prudence - phronesis) through heaven; sometimes, when so it pleases Him, He comes into the body and its affairs; sometimes, when so minded, to the ends of the earth, and reveals to it hidden mysteries.

ὅτε βούλεται ἐν τῷ οὐρανῷ καὶ ἐρριμμένου τοῦ σώματος ἡνιοχεῖ καὶ ἐλαύνει ἐν τοῖς οὐρανοῖς τῷ φρονήματι τὴν ψυχήν· καὶ πάλιν ὅτε βούλεται͵ ἔρχεται ἐν τῷ σώματι καὶ τοῖς λογισμοῖς· ὅτε δὲ βούλεται͵ εἰς τὰ πέρατα τῆς γῆς͵ καὶ ἀποκαλύψεις μυστηρίων δείκνυσιν αὐτῇ.

Oh, the noble and good and only true Charioteer! In like manner shall our bodies also be privileged at the resurrection, the soul being thus pre-glorified even now, and mingled with the Spirit.

ὢ τοῦ καλοῦ καὶ χρηστοῦ καὶ μόνου ἡνιόχου ἀληθινοῦ. Οὕτω δὲ καταξιωθήσονται καὶ τὰ σώματα ἐν τῇ ἀναστάσει͵ τῆς ψυχῆς οὕτω νῦν προδοξαζομένης καὶ τῷ πνεύματι ἀνακιρνωμένης.

4. That the souls of the righteous become heavenly light, the Lord Himself told the apostles, when He said, Ye are the light of the world. He first wrought them into light, and ordained that through them the world should be enlightened. Neither do men light a lamp, He says, and put it under the bushel, but on the lampstand, and it giveth light to all that are in the house. Let your light so shine before men. In other words, Hide not the gift which ye have received from Me, but give to all that are minded to receive it. Again, The light of the body is the eye; if thine eye be full of light, thy whole body is enlightened, but if thine eye be evil, thy whole body is dark. If therefore the light that is in thee be darkness, how great is that darkness.

ὅτι δὲ οὐράνιον φῶς γίγνονται αἱ ψυχαὶ τῶν ἁγίων͵ αὐτὸς ὁ κύριος τοῖς ἀποστόλοις ἔλεγεν· ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. αὐτὸς γὰρ ἀπερ γασάμενος αὐτοὺς φῶς δι΄ αὐτῶν φωτίζειν τὸν κόσμον προσέταξεν͵ καὶ οὐ καίουσι φησὶ λύχνον καὶ τιθέασιν ὑπὸ τὸν μόδιον͵ ἀλλ΄ ἐπὶ τὴν λυχνίαν͵ καὶ λάμπει πᾶσι τοῖς ἐν τῇ οἰκίᾳ. οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων͵ ἀντὶ τοῦ· μὴ κρύψητε τὸ δόμα ὃ ἐλάβετε παρ΄ ἐμοῦ͵ ἀλλὰ δότε πᾶσι τοῖς βουλομένοις. Καὶ πάλιν· ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός· ἐὰν ᾖ ὁ ὀφθαλμός σου φωτεινός͵ ὅλον τὸ σῶμά σου πεφώτισται· εἰ δὲ ὁ ὀφθαλμός σου πονηρός͵ ὅλον τὸ σῶμά σου σκοτεινόν ἐστιν.

As the eyes are the light of the body, and, so long as the eyes are well, the whole body is enlightened, but, if any accident befalls them and they are darkened, the whole body is in darkness, so the apostles were set to be the eyes and light of the whole world. The Lord therefore charged them by this saying, If ye who are the light of the body, stand fast and turn not aside, behold, the whole body of the world is enlightened; but if ye who are the light are darkened, how great is that darkness, which is nothing less than the world. So the apostles, being themselves light, administered light to those who believed, enlightening their hearts with that heavenly light of the Spirit by which they were themselves enlightened.

εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος͵ τὸ σκότος πόσον; ὥσπερ γὰρ τοῦ σώματος οἱ ὀφθαλμοὶ φῶς εἰσι͵ καὶ ἐπὰν οἱ ὀφθαλμοὶ ὑγιεῖς ὦσιν͵ ὅλον τὸ σῶμα πεφώτισται· ἐπὰν δὲ παρεμπέσῃ τι καὶ σκοτι σθῶσιν͵ ὅλον τὸ σῶμα σκοτεινόν ἐστιν͵ οὕτως οἱ ἀπόστολοι ὀφ θαλμοὶ καὶ φῶς ὅλου τοῦ κόσμου ἐτέθησαν. ἔλεγεν οὖν αὐτοῖς παραγ γέλλων ὁ κύριος· ἐὰν ὑμεῖς στῆτε καὶ μὴ παρατραπῆτε͵ φῶς ὄντες τοῦ σώματος͵ ἰδοὺ ὅλον τὸ σῶμα πεφώτισται τοῦ κόσμου. εἰ δὲ ὑμεῖς οἱ ὄντες φῶς σκοτισθῆτε͵ τὸ σκότος πόσον͵ ὅ ἐστιν ὁ κόσμος; Φῶς οὖν γενόμενοι οἱ ἀπόστολοι φῶς διηκόνησαν τοῖς πιστεύσασι͵ τὰς καρδίας αὐτῶν φωτίσαντες τῷ ἐπουρανίῳ τοῦ πνεύματος φωτί͵ ᾧπερ καὶ αὐτοὶ πεφωτισμένοι ἐτύγχανον.

5. And being themselves salt they seasoned and salted every believing soul with the salt of the Holy Ghost; for the Lord said to them, Ye are the salt of the earth (Mt 5:13), meaning by earth the hearts of men. They administered in the souls of men the heavenly salt of the Spirit, seasoning them and rendering them free from corruption and from going bad, instead of that unsavoury condition they were in. Flesh, if it be not salted, corrupts and is filled with ill savour, so that every one turns from the evil odour, and worms creep into the corrupted flesh, and there dwell, and feed, and burrow; but when the salt comes, the worms that dwell there are destroyed, and the offensive smell is at an end; for it is the property of salt to kill worms and to banish an ill smell.

καὶ ἅλας αὐτοὶ ὑπάρχον τες ἤρτυον καὶ ἥλιζον πᾶσαν ψυχὴν πιστεύουσαν τῷ ἅλατι τοῦ ἁγίου πνεύματος. ἔλεγε γὰρ αὐτοῖς ὁ κύριος· ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς͵ γῆν τὰς ψυχὰς τῶν ἀνθρώπων καλῶν. διηκόνησαν γὰρ ἐν ταῖς ψυχαῖς τῶν ἀνθρώπων τὸ ἐπουράνιον ἅλας τοῦ πνεύματος͵ ἀρτύσαντες αὐτοὺς καὶ ἀσήπτους καὶ ἀσινεῖς ἀπεργασάμενοι ἐκ πολλῆς δυσωδίας. ὥσπερ γὰρ κρέας ἐὰν μὴ ἔχῃ ἅλας͵ σέσηπται καὶ πολλῆς δυσωδίας μεμέστωται͵ ὥστε πάντας ἀποστρέφεσθαι ἐκ τῆς κακίστης ὀσμῆς͵ καὶ σκώληκες ἕρ πουσιν εἰς τὸ σεσηπὸς κρέας καὶ ἐκεῖ ἐννέμονται καὶ ἐσθίουσι καὶ φω λεύουσιν· ἐπὰν δὲ ἔλθῃ τὸ ἅλας͵ ἀναιροῦνται καὶ ἀπόλλυνται οἱ ἐκεῖ νεμόμενοι σκώληκες καὶ ἡ ὀσμὴ τῆς δυσωδίας παύεται (ἡ γὰρ φύσις τοῦ ἅλατος ἀναιρετική ἐστι τῶν σκωλήκων καὶ τῆς δυσωδίας ἀφανιστική)͵ 

In the same manner, every soul that is not salted with the Holy Ghost, and does not partake of the heavenly salt, which is the power of God, corrupts, and is filled with the ill odour of bad thoughts, so that the countenance of God turns from the dreadful odour of the vain thoughts of darkness, and from the passions that dwell in such a soul. The evil and dreadful worms, which are the spirits of wickedness, and the powers of darkness, walk up and down in it, and dwell there, and burrow, and creep, and devour it, and bring it to decay. My wounds stink and are corrupt, says the Psalm (Ps 38:5).

τὸν αὐτὸν τρόπον καὶ πᾶσα ψυχὴ ἡ μὴ ἡλισμένη τῷ ἁγίῳ πνεύματι καὶ μὴ μετέχουσα τοῦ ἅλατος τοῦ ἐπουρανίου͵ τουτέστι τῆς δυνάμεως τοῦ θεοῦ͵ σέσηπται καὶ δυσωδίας πολλῆς λογισμῶν πονηρῶν ἐμπέπλησται͵ ὥστε ἀποστρέφεσθαι τὸ πρόσωπον τοῦ θεοῦ ἀπὸ τῆς δεινῆς δυσωδίας τῶν ματαίων λογισμῶν τοῦ σκότους καὶ τῶν παθῶν τῶν ἐν τῇ τοιαύτῃ ψυχῇ ἐνοικούντων. καὶ οἱ κακοὶ καὶ δεινοὶ σκώληκες͵ ἅ ἐστι τὰ πνεύματα τῆς πονηρίας καὶ αἱ δυνάμεις τοῦ σκότους͵ ἐν αὐτῇ ἐμπεριπατοῦσι κἀκεῖ ἐννέμονται καὶ φωλεύουσι καὶ ἕρπουσι καὶ αὐτὴν ἐσθίουσι καὶ φθείρουσι. προσώζεσαν γάρ φησι καὶ ἐσάπησαν οἱ μώλωπές μου.

But when the soul flies to God for refuge, and believes, and asks for the salt of life, which is the good Spirit that loves mankind, then the heavenly salt comes, and kills those dreadful worms, and banishes the ill savour, and cleanses the soul by the effectual working of its power, and thus the soul is made sound and free from deterioration by that true salt, and is restored to being useful and serviceable to the heavenly Lord. That is why in the Law God, using a figure, commanded that every sacrifice should be salted with salt.

ἐπὰν δὲ προσφύγῃ τῷ θεῷ καὶ πιστεύσῃ καὶ αἰτήσῃ τὸ ἅλας τῆς ζωῆς͵ τὸ ἀγαθὸν καὶ φιλάνθρωπον πνεῦμα͵ τότε ἐλθὸν τὸ ἅλας τὸ οὐράνιον ἀναιρεῖ τοὺς δεινοὺς σκώληκας καὶ ἀφανίζει τὴν πονηρὰν δυσωδίαν καὶ καθαίρει αὐτὴν τῇ ἐνεργείᾳ τῆς δυνάμεως αὐτοῦ͵ καὶ οὕτως ὑγιὴς καὶ ἀσινὴς ἀπεργασθεῖσα ὑπὸ τοῦ ἅλατος τοῦ ἀληθινοῦ εἰς χρῆσιν καὶ ὑπηρεσίαν τῷ ἐπουρανίῳ δεσπότῃ ἀποκαθίσταται. διὰ τοῦτο γὰρ καὶ ἐν τῷ νόμῳ ὑποδείγματι χρώμενος ὁ θεὸς ἐκέλευε πᾶσαν θυσίαν ἅλατι ἁλίζεσθαι.

6. First the sacrifice must be slain by the priest, and die, then cut in pieces and salted, and then laid upon the fire. Unless the priest first slays the lamb, so that it dies, it is neither salted nor brought to the Lord for a burnt offering. Thus our soul also must come to Christ, the true High-priest, and be slain by Him, and die to its own mode of thought, and to the evil life of sin which it lived before. The life must go out of it — that life of evil passions.

Δεῖ οὖν πρῶτον τυθῆναι ὑπὸ τοῦ ἱερέως καὶ ἀποθανεῖν καὶ τότε ἁλι σθῆναι μελισθέν͵ εἶθ΄ οὕτως εἰς τὸ πῦρ ἐπιτίθεσθαι. ἐὰν γὰρ μὴ πρῶτον θύσῃ καὶ θανατώσῃ τὸ πρόβατον ὁ ἱερεύς͵ οὐχ ἁλίζεται οὔτε εἰς ὁλοκάρπωσιν τῷ δεσπότῃ προσάγεται. οὕτω καὶ τὴν ἡμετέραν ψυχὴν προσερχομένην τῷ ἀληθινῷ ἀρχιερεῖ Χριστῷ δεῖ τυθῆναι ὑπ΄ αὐτοῦ καὶ τῷ φρονήματι ἀποθανεῖν καὶ τῇ κακίστῃ ζωῇ͵ ἐν ᾗ ἔζη͵ τουτέστι τῇ ἁμαρτίᾳ͵ καὶ ὥσπερ ζωὴν αὐτῆς ἐξελθεῖν δεῖ ἐξ αὐτῆς τὴν τῶν παθῶν πονηρίαν.

As the body, when the soul goes out of it, is dead, and lives no longer with the life which it lived before, and neither hears nor walks, so when Christ, our heavenly High Priest, by the grace of His power, slays our life to the world and puts it to death, it dies to the life of evil which it lived, and no longer hears, nor speaks, nor maintains any citizenship in the darkness of sin, because the evil passions which were its soul have by grace gone out of it. The apostle cries, The world is crucified to me, and I unto the world.

ὥσπερ γὰρ τὸ σῶμα͵ ἐπὰν ἐξέλθῃ ἡ ψυχή͵ ἀπέθανε καὶ οὐκέτι ζῇ τῇ ζωῇ͵ ἐν ᾗ ἔζη͵ οὔτε ἀκούει οὔτε περιπατεῖ͵ οὕτως ἐπὰν θύσῃ καὶ θανα τώσῃ τῷ κόσμῳ τὴν ζωὴν ἡμῶν ὁ ἐπουράνιος ἀρχιερεὺς Χριστὸς τῇ χάριτι τῆς δυνάμεως αὐτοῦ͵ ἀποθνῄσκει τῇ ζωῇ τῆς πονηρίας ᾗ ἔζη͵ καὶ οὐκέτι οὔτε ἀκούει οὔτε λαλεῖ οὔτε πολιτεύεται ἐν τῷ σκότει τῆς ἁμαρτίας· ὅτι διὰ τῆς χάριτος ἐξέρχεται ὥσπερ ψυχὴ αὐτῆς ἡ πονηρία τῶν παθῶν. καὶ ὁ ἀπόστολος βοᾷ λέγων· ἐμοὶ κόσμος ἐσταύρωται κἀγὼ τῷ κόσμῳ.

The soul which yet lives in the world, and in the darkness of sin, and has not been done to death by Him, but still has the soul of wickedness in it, that is, the activity of the darkness of the passions of evil, and is governed by it, does not belong to the body of Christ, does not belong to the body of light, but is indeed the body of darkness, and is still part and parcel of the darkness; while they who have the soul of light, that is, the power of the Holy Ghost, form part and parcel of the light.

ψυχὴ γὰρ ἡ ἀκμὴν ζῶσα ἐν τῷ κόσμῳ καὶ τῷ σκότει τῆς ἁμαρτίας καὶ μὴ θανατωθεῖσα ἀπ΄ αὐτοῦ͵ ἀλλ΄ ἔτι τὴν ψυχὴν τῆς κακίας͵ τουτέστι τὴν ἐνέργειαν τοῦ σκότους τῶν παθῶν τῆς ἁμαρτίας͵ ἐν ἑαυτῇ ἔχουσα καὶ ὑπ΄ αὐτῆς ποιμαινομένη͵ οὐκ ἔστι τοῦ σώματος τοῦ Χριστοῦ͵ οὐκ ἔστι τοῦ σώματος τοῦ φωτός͵ ἀλλ΄ ἔστι σῶμα τοῦ σκότους καὶ ἐκ τῆς μερίδος τοῦ σκότους ἀκμήν ἐστιν· ὥσπερ γὰρ καὶ πάλιν οἱ ἔχοντες τὴν ψυχὴν τοῦ φωτός͵ τουτέστι τὴν δύναμιν τοῦ ἁγίου πνεύματος͵ ἐκ τῆς μερίδος εἰσὶ τοῦ φωτός.

7. But some one may say, How is it that you call the soul the body of darkness, when it is no creation of the darkness? Attend, and understand me aright. As the coat or garment that you have on was made by another, and you wear it, and your house was created or built by another, and you live in it, so when Adam transgressed the commandment of God, and hearkened to the wicked serpent, he was sold, or sold himself, to the devil, and the evil one put on [Adam's] soul like a garment—his soul, that fair creation, which God had fashioned after His own image. Thus the apostle says, Having stripped the principalities and powers, He triumphed over them in the cross. 

Ἀλλ΄ ἐρεῖ τις· πῶς σῶμα τοῦ σκότους λέγεις τὴν ψυχὴν μὴ οὖσαν αὐτοῦ κτίσμα; ὧδε προσεχόντως καὶ ὀρθῶς νόησον. ὥσπερ ἔνδυμα ἱμά τιον ὃ φορεῖς ἄλλος κατεσκεύασε καὶ ἐποίησε καὶ σὺ αὐτὸ ἐνδύεσαι· ὁμοίως καὶ οἶκον ἕτερος ᾠκοδόμησε καὶ ἔκτισε καὶ σὺ οἰκεῖς ἐν αὐτῷ͵ τὸν αὐτὸν τρόπον καὶ ὁ Ἀδὰμ παραβὰς τὴν ἐντολὴν τοῦ θεοῦ καὶ ἀκούσας τοῦ πονηροῦ ὄφεως ἐπράθη καὶ ἐπώλησεν ἑαυτὸν τῷ διαβόλῳ͵ καὶ ἐνεδύσατο τὴν ψυχὴν ὁ πονηρός͵ τὸ καλὸν κτίσμα͵ ὃ κατεσκεύασεν ὁ θεὸς πρὸς τὴν αὐτοῦ εἰκόνα͵ ὡς καὶ ὁ ἀπόστολος λέγει· ἀπεκδυσάμενος τὰς ἀρχὰς καὶ ἐξουσίας ἐθριάμβευσεν αὐτοὺς ἐν τῷ σταυρῷ.

This was the purpose of the Lord’s coming, that He might cast them out, and recover His own house and temple, man. For this reason, the soul is called the body of the darkness of wickedness, as long as the darkness of sin is in it, because there it lives to the evil world of darkness, and is there held fast. So Paul calls it the body of sin, the body of death, saying, that the body of sin might be destroyed, and, Who shall deliver me from the body of this death?

διὰ τοῦτο γὰρ καὶ ἡ ἔλευσις τοῦ κυρίου γεγένηται͵ ἵνα ἐκβάλῃ αὐτοὺς καὶ ἀπολάβῃ τὸν ἴδιον οἶκον καὶ ναόν͵ τὸν ἄνθρωπον. τούτου τοίνυν ἕνεκε σῶμα λέγεται ἡ ψυχὴ τοῦ σκότους τῆς πονηρίας͵ ἕως οὗ ἐστιν ἐν αὐτῇ τὸ σκότος τῆς ἁμαρτίας͵ ὅτι ἐκεῖ ζῇ εἰς τὸν αἰῶνα τὸν πονηρὸν τοῦ σκότους καὶ ἐκεῖ κεκράτηται͵ καθὼς καὶ Παῦλος σῶμα ἁμαρτίας καὶ σῶμα θανάτου καλῶν λέγει· ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας͵ καὶ πάλιν· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;

On the other hand, the soul which has believed God, and has been rescued from sin, and done to death out of the life of darkness, and has received the light of the Holy Ghost as its life, and by that means has come to life indeed, spends its existence in the same for ever after, because it is there held fast by the light of the Godhead. For the soul in itself is neither of the nature of the Godhead, nor of the nature of the darkness of wickedness, but is a creature intellectual, blooming (graceful), great, and wonderful, a beautiful likeness and image of God. It was through the transgression that the wickedness of the passions of darkness entered into it.

ὁμοίως πάλιν ἡ πιστεύσασα τῷ θεῷ ψυχὴ καὶ ἐκ τῆς ἁμαρτίας ῥυσθεῖσα καὶ θανατωθεῖσα ἐκ τῆς ζωῆς τοῦ σκότους καὶ τὸ φῶς τοῦ ἁγίου πνεύματος ὥσπερ ζωὴν λαβοῦσα καὶ ἐκεῖθεν ζήσασα ἐκεῖ λοιπὸν διατρίβει͵ ὅτι ἐκεῖ κεκράτηται τῷ φωτὶ τῆς θεότητος. οὔτε γὰρ φύσεως τῆς θεότητός ἐστιν ἡ ψυχὴ οὔτε φύσεως τοῦ σκότους τῆς πονηρίας͵ ἀλλ΄ ἔστι κτίσμα τι νοερὸν καὶ ὡραῖον καὶ μέγα καὶ θαυμαστὸν καὶ καλόν͵ ὁμοίωμα καὶ εἰκὼν θεοῦ͵ καὶ διὰ τὴν παράβασιν εἰσῆλθεν εἰς αὐτὴν ἡ πονηρία τῶν παθῶν τοῦ σκότους.

8. Whichever the soul, then, is mixed with, it is thenceforward united with the same in the motions of the will. Either it has the light of God within it, and lives in the same, in all virtues, and belongs to the light of rest, or it has the darkness of sin, and meets with condemnation.

Τὸ λοιπὸν ᾧ συγκέκραται͵ καὶ συνήνωται ἡ ψυχὴ ἐν τοῖς θελήμασιν· ἤτοι οὖν τὸ φῶς τοῦ θεοῦ ἐν αὐτῇ ἔχουσα καὶ ἐν αὐτῷ ζῶσα ἐν πάσαις ταῖς ἀρεταῖς τοῦ φωτὸς τῆς ἀναπαύσεώς ἐστιν͵ ἤτοι τὸ σκότος τῆς ἁμαρτίας ἔχουσα τῆς κατακρίσεως τυγχάνει.

The soul that desires to live with God in rest and eternal light must come, as was said before, to Christ the true High-priest, and be slain, and die to the world, and to the former life of the darkness of wickedness, and be translated into another life and to a conversation that is divine. As when a man dies in some city, he neither hears the voice of the people there, nor their talking, nor the noise that they make, but is once for all dead, and is translated to another region, where there are no voices and none of the cries of that city, even so the soul, when it is once slain and dead to that city of the evil passions in which it dwells and lives, hears no longer within itself the voice of the communings of darkness; no longer is heard the talking and crying of vain disputation, or of the hubbub of the spirits of darkness; but it is translated into a city all full of goodness and peace, into the city of the light of the Godhead, and there it lives, and hears, and there it has its citizenship, and talks, and communes, and there it works spiritual works, that are worthy of God.

ψυχὴν γὰρ τὴν θέλουσαν ζῆσαι παρὰ θεῷ ἐν ἀναπαύσει καὶ φωτὶ αἰωνίῳ προσελθεῖν δεῖ͵ ὡς προείρηται͵ τῷ ἀληθινῷ ἀρχιερεῖ Χριστῷ καὶ τυθῆναι καὶ ἀποθανεῖν τῷ κόσμῳ καὶ τῇ προτέρᾳ ζωῇ τοῦ σκότους τῆς πονηρίας καὶ μετατεθῆναι ἐν ἑτέρᾳ ζωῇ καὶ ἀναστροφῇ θείᾳ. ὥσπερ ἐάν τις ἀποθάνῃ ἐν πόλει͵ οὔτε φωνῆς τῶν ἐκεῖ ἀκούει οὔτε λαλιᾶς οὔτε ἤχων͵ ἀλλὰ καθάπαξ ἀπέθανε καὶ μετατίθεται ἐν ἑτέρῳ τόπῳ͵ ἔνθα οὔκ εἰσι φωναὶ καὶ κραυγαὶ τῆς πόλεως ἐκείνης͵ οὕτω καὶ ἡ ψυχή͵ ἐπὰν τυθῇ καὶ ἀποθάνῃ͵ ἐν ᾗ διατρίβει καὶ ζῇ πόλει τῆς κακίας τῶν παθῶν͵ οὐκέτι ἀκούει τῆς φωνῆς τῶν διαλογισμῶν τοῦ σκότους· οὐκέτι ἀκούεται ἐν αὐτῇ λαλιὰ καὶ κραυγὴ ματαίου διαλο γισμοῦ καὶ ταραχῆς πνευμάτων σκότους͵ ἀλλὰ μετατίθεται εἰς πόλιν ἀγα θότητος καὶ εἰρήνης μεστήν͵ εἰς πόλιν φωτὸς θεότητος͵ κἀκεῖ ζῇ καὶ ἀκούει͵ κἀκεῖ πολιτεύεται καὶ λαλεῖ καὶ διαλογίζεται κἀκεῖ ἐργάζεται ἔργα πνευ ματικὰ καὶ θεοῦ ἄξια.

9. Let us therefore pray that we ourselves may be slain through His power, and die to the world of the wickedness of darkness, and that the spirit of sin may be destroyed in us, and that we may put on and receive the soul of the heavenly Spirit, and be translated from the wickedness of darkness into the light of Christ, and may rest in life through world after world. For as on the race-course the chariots run, and the one that gets the start of the other is a clog, and check, and hindrance to the other, so that it cannot make progress and get to victory first, so do the thoughts of the soul and of sin run in man. If the thought of sin happens to get the start, it clogs and checks and hampers and hinders the soul, so that it cannot get near to God and carry off the victory from it.

Παρακαλέσωμεν τοίνυν καὶ ἡμεῖς τυθῆναι διὰ τῆς δυνάμεως αὐτοῦ καὶ ἀποθανεῖν τῷ αἰῶνι τῆς πονηρίας τοῦ σκότους καὶ ἀναιρεθῆναι ἐν ἡμῖν τὸ πνεῦμα τῆς ἁμαρτίας καὶ ἐνδύσασθαι καὶ λαβεῖν ψυχὴν πνεύ ματος οὐρανίου καὶ μετατεθῆναι ἐκ τῆς κακίας τοῦ σκότους εἰς τὸ φῶς τοῦ Χριστοῦ καὶ ἀναπαῆναι ἐν ζωῇ ὅλους αἰῶνας. ὥσπερ γὰρ ἐν σταδίῳ τὰ ἅρματα τρέχουσι καὶ τὸ προλαμβάνον ἐμποδίζει καὶ ἐπέχει καὶ κωλύει τὸ ἕτερον τοῦ μὴ προκόψαι καὶ προλαβεῖν εἰς νῖκος͵ οὕτως οἱ διαλογισμοὶ τῆς ψυχῆς καὶ τῆς ἁμαρτίας τρέχουσιν ἐν τῷ ἀνθρώπῳ. ἐὰν οὖν τύχῃ προλαβεῖν τὸν διαλογισμὸν τῆς ἁμαρτίας͵ ἐμποδίζει καὶ ἐπέχει καὶ ἀνακόπτει καὶ κωλύει τὴν ψυχὴν τοῦ μὴ προσεγγίσαι τῷ θεῷ καὶ τὸ κατ΄ αὐτῆς νῖκος ἄρασθαι.

But where the Lord mounts and takes the reins of the soul into His own hands, He always wins, skilfully managing and guiding the chariot of the soul into a heavenly and inspired mind for ever. He does not war against wickedness; having always supreme power and authority in Himself, He works Himself the victory. So the Cherubim are driven, not where they are inclined of themselves to go, but where the Rider or Charioteer directs. Where He wills, they go; and He supports them. The hand of a man, it says, was under them.

ὅπου δὲ αὐτὸς ὁ κύριος ἐπιβαίνει καὶ ἡνιοχεῖ τὴν ψυχήν͵ πάντοτε αὐτὸς νικᾷ ἡνιοχῶν καὶ ὁδηγῶν ἐπιστημόνως τὸ ἅρμα τῆς ψυχῆς εἰς τὸ οὐράνιον καὶ ἔνθεον φρόνημα διὰ παντός. οὔτε γὰρ πολεμεῖ πρὸς τὴν κακίαν͵ ἀλλ΄ αὐθέντης καὶ ἐξουσιαστὴς ὑπάρχων ἀεὶ τὴν νίκην αὐτὸς ἐργάζεται. ἄγεται τοίνυν τὰ Χερουβὶμ οὐχ ὅπου θέλουσι πορεύεσθαι͵ ἀλλ΄ ὅπου ὁ ἐπιβεβηκὼς καὶ ἡνιοχῶν ὁδηγεῖ καὶ ὅπου θέλει αὐτός͵ ἐκεῖ πορεύονται καὶ αὐτὰ βαστάζει· χεὶρ γάρ φησιν ἀνθρώπου ὑποκάτω αὐτῶν ἦν.

These holy souls are driven and guided by the Spirit of Christ, who holds the reins, whithersoever He pleases—when He pleases, in heavenly communings; when He pleases, that it should be in the body; where He pleases, there they minister. As the wings are the feet of the bird, so the heavenly light of the Spirit takes up the wings of the thoughts of worthy souls, guiding and managing as He knows best.

ἄγονται αἱ ἅγιαι ψυχαὶ καὶ ὁδη γοῦνται ὑπὸ τοῦ ἡνιοχοῦντος πνεύματος τοῦ Χριστοῦ͵ ὅπου βούλεται· ὅτε βούλεται͵ ἐν οὐρανίοις λογισμοῖς· ὅτε βούλεται͵ ἐν τῷ σώματι· ἔνθα βούλεται͵ ἐκεῖ αὐτῷ διακονοῦσιν. ὥσπερ γὰρ τοῦ πετεινοῦ οἱ πόδες τὰ πτερά εἰσιν͵ οὕτως τὸ οὐράνιον φῶς τοῦ πνεύματος ἀναλαμβάνει τὰ πτερὰ τῶν λογισμῶν τῶν ἀξίων ψυχῶν͵ ὁδηγοῦν καὶ ἡνιοχοῦν ὡς οἶδεν αὐτό.

10. When thou hearest these things, therefore, look to thyself, whether thou art in deed and in truth possessed of them in thine own soul. They are not mere words spoken; it is a work of truth going on in thy soul. If thou hast it not, but art destitute of such spiritual good things, thou oughtest to have continual grief and sorrow and trouble, as one still dead to the kingdom. Like one that is wounded, be always crying to the Lord, and ask in faith, that this true life may be vouchsafed even to thee.

Σὺ τοίνυν ὅταν ἀκούῃς ταῦτα͵ πρόσχες σεαυτῷ͵ εἰ κέκτησαι ταῦτα ἐν ἔργῳ καὶ ἀληθείᾳ ἐν τῇ ψυχῇ σου. οὐ γάρ εἰσιν ἁπλῶς λόγοι λα λούμενοι͵ ἀλλ΄ ἔργον ἀληθείας ἐστὶν ἐν τῇ ψυχῇ γινόμενον. καὶ εἰ οὐ κέ κτησαι͵ ἀλλὰ πτωχεύεις ἐκ τῶν τηλικούτων πνευματικῶν ἀγαθῶν͵ λύπην καὶ πένθος καὶ πόνον ἀδιάλειπτον ὀφείλεις ἔχειν ὡς ἀκμὴν νεκρὸς ὢν ἀπὸ τῆς βασιλείας͵ καὶ ὡς τραυματίας ἀεὶ βόα πρὸς τὸν κύριον καὶ αἴτει πιστῶς͵ ἵνα καὶ αὐτὸς ταύτης τῆς ἀληθινῆς ζωῆς καταξιωθῇς.

When God made this body of ours, He did not grant to it that it should have life either from His own nature or from the body itself, nor meat and drink, raiment and shoes; He appointed that it should have all the supplies of life from without, making the body in itself quite naked, and it is impossible for the body to live at all apart from things outside itself, without food and drink and clothing. If it attempts to subsist upon its own nature alone, taking nothing from without, it wastes and perishes. In the same manner is it with the soul also. It has not the divine light, though it is created after the image of God. So has He ordered its conditions, and has been pleased that it should not have eternal life of its own nature; but of His Godhead, of His Spirit, of His light, it has spiritual meat and drink, and heavenly clothing, which are the soul’s life, the life indeed.

ὥσπερ γὰρ τὸ σῶμα τοῦτο ποιήσας ὁ θεὸς οὐκ ἐκ τῆς αὐτοῦ φύσεως οὐδὲ ἐκ τοῦ σώματος ἔδωκεν αὐτῷ ἔχειν τὴν ζωήν͵ τὴν βρῶσιν καὶ τὴν πόσιν καὶ τὰ ἐνδύματα καὶ τὰ ὑποδήματα͵ ἀλλὰ πᾶσαν τὴν οἰκονομίαν τῆς ζωῆς ἔξωθεν ἔδωκεν ἔχειν αὐτόν͵ καθ΄ ἑαυτὸ τὸ σῶμα γυμνὸν ποιή σας͵ καὶ χωρὶς τῶν ἔξωθεν τοῦ σώματος ὄντων ζῆσαι τὸ σῶμα ἀδύνατον͵ τουτέστι χωρὶς βρώσεως καὶ πόσεως καὶ ἐνδυμάτων· ἐὰν δὲ εἰς τὴν ἑαυτοῦ φύσιν μόνον στῇ μηδὲν τῶν ἔξωθεν προσλαβόν͵ διαφθείρεται καὶ ἀπόλλυται͵ τὸν αὐτὸν τρόπον καὶ ψυχὴ ἡ μὴ ἔχουσα φῶς θεῖον͵ κτισθεῖσα δὲ κατ΄ εἰκόνα θεοῦ· οὕτως γὰρ αὐτὴν ᾠκονόμησε καὶ εὐδόκησεν ἔχειν τὴν αἰώνιον ζωήν͵ οὐκ ἐκ τῆς ἰδίας φύσεως͵ ἀλλ΄ ἐκ τῆς ἑαυτοῦ θεότητος͵ ἐκ τοῦ ἰδίου πνεύματος͵ ἐκ τοῦ ἰδίου φωτὸς ἔχειν βρῶσιν καὶ πόσιν πνευματικὴν καὶ ἐνδύματα οὐράνια͵ ἅ ἐστιν ἡ ὄντως ζωὴ τῆς ψυχῆς.

11. As, then, we have seen that the body’s life is not from itself, but from without, from the earth, and apart from the things without it is impossible for it to live, so also, unless the soul be born now into that land of the living and spiritually draw nourishment from it and make increase, growing up unto the Lord, and be arrayed from the Godhead with the ineffable raiment of heavenly beauty, without that sustenance it is impossible for it to live, of itself, in enjoyment and rest.

ὥσπερ οὖν τῷ σώματι͵ καθὼς προείρηται͵ ἡ ζωὴ οὐκ ἐξ ἑαυτοῦ ἐστιν͵ ἀλλ΄ ἔξωθεν αὐτοῦ͵ τουτέστιν ἀπὸ τῆς γῆς͵ καὶ χωρὶς τῶν ἔξωθεν αὐτοῦ ὄντων ἀδύνατον αὐτὸ ζῆσαι͵ οὕτω καὶ ἡ ψυχή͵ ἐὰν μὴ γεννηθῇ ἀπὸ τοῦ νῦν εἰς ἐκείνην τὴν γῆν τῶν ζώντων κἀκεῖθεν τραφῇ πνευματικῶς καὶ αὐξήσῃ τῷ κυρίῳ προκόπτουσα καὶ ἀμφιασθῇ ἐκ τῆς θεότητος ἄρρητα ἄμφια οὐρανίου κάλλους͵ χωρὶς ἐκεί νης τῆς τροφῆς ζῆσαι αὐτὴν ἐν ἀπολαύσει καὶ ἀναπαύσει ἀφθάρτῳ ἀδύνατον.

The divine nature contains the bread of life, which said, I am the bread of life and living water, and wine that maketh glad the heart of man, and the oil of gladness, and the whole variety of the food of the heavenly Spirit, and the heavenly raiment of light which comes from God. In these things the eternal life of the soul consists. Woe to the body when it stands upon its own nature, because then it wastes and dies; and woe to the soul if it takes its stand upon nothing but its own nature, and puts its trust in nothing but its own works, not having the fellowship of the Spirit of God, because it dies, not having the eternal life of the Godhead vouchsafed to it.

ἔχει γὰρ ἡ θεία φύσις καὶ ἄρτον ζωῆς͵ τὸν εἰπόντα· ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς͵ καὶ ὕδωρ ζῶν καὶ οἶνον εὐφραίνοντα καρδίαν ἀνθρώπου καὶ ἀγαλλιάσεως ἔλαιον καὶ παμποίκιλον τροφὴν οὐρανίου πνεύματος καὶ ἐνδύματα φωτὸς οὐράνια ἐκ τοῦ θεοῦ τυγ χάνοντα· ἐν τούτοις ἐστὶν ἡ αἰώνιος ζωὴ τῆς ψυχῆς. οὐαὶ σώματι͵ ὁπόταν εἰς τὴν ἑαυτοῦ φύσιν ἕστηκεν͵ ὅτι διαφθείρεται καὶ ἀποθνῄσκει· καὶ οὐαὶ ψυχῇ͵ εἰ εἰς τὴν ἑαυτῆς φύσιν μόνον ἕστηκε καὶ εἰς τὰ ἑαυτῆς ἔργα μόνον πέποιθε͵ μὴ ἔχουσα θείου πνεύματος κοινωνίαν͵ ὅτι ἀπο θνῄσκει ζωῆς αἰωνίου θεότητος μὴ καταξιωθεῖσα.

When men are sick, as soon as the body is no longer able to receive nourishment, all hopes of them are given over, and all true friends and kinsfolk and lovers are in tears. In the same way, God and the holy angels are in tears over souls that are not nourished with the heavenly nourishment of the Spirit, and have not come to life in incorruption. These things, I say again, are not merely words that are spoken, but the work of spiritual life, the work of truth accomplished upon the soul that is worthy and faithful.

ὥσπερ γὰρ ἐπὶ τῶν ἀσθενούντων͵ ἐπὰν μηκέτι τὸ σῶμα δύνηται λαβεῖν τροφήν͵ ἀπελπί ζουσιν αὐτοὺς καὶ κλαίουσι πάντες γνήσιοι φίλοι͵ συγγενεῖς καὶ ἀγαπητοί͵ οὕτω κλαίει ὁ θεὸς καὶ οἱ ἅγιοι ἄγγελοι τὰς ψυχὰς τὰς μὴ τρεφομένας τροφὴν οὐράνιον τοῦ πνεύματος καὶ ἐν ἀφθαρσίᾳ ζησάσας. ταῦτα δὲ καὶ πάλιν φημί· οὔκ εἰσιν ἁπλῶς λόγοι λαλούμενοι͵ ἀλλ΄ ἔργον πνευματι κῆς ζωῆς͵ ἔργον ἀληθείας͵ εἰς τὴν ἀξίαν καὶ πιστὴν ψυχὴν γιγνόμενον.

12. If then thou art become a throne of God, and the heavenly Charioteer has mounted thee, and thy whole soul has become a spiritual eye, and thy whole soul light; and if thou hast been nourished with that nourishment of the Spirit, and if thou hast been made to drink of the Living Water, and if thou hast put on the garments of the ineffable light; if thine inward man is established in the experience and full assurance of all these things, behold, thou livest, thou livest the eternal life indeed, and thy soul from henceforth is at rest with the Lord.

Εἰ τοίνυν ἐγένου θρόνος τοῦ θεοῦ καὶ ἐπιβέβηκεν ἐπὶ σὲ ὁ οὐράνιος ἡνίοχος καὶ ἐγένετο ἡ ψυχή σου ὅλη ὀφθαλμὸς πνευματικὸς καὶ ὅλη φῶς͵ καὶ εἰ ἐτράφης ἐκείνην τὴν τοῦ πνεύματος τροφὴν καὶ εἰ ἐποτίσθης ἐκ τοῦ ζῶντος ὕδατος καὶ εἰ ἐνεδύσω τὰ τοῦ ἀρρήτου φωτὸς ἐνδύματα͵ εἰ τούτων ἁπάντων ὁ ἔσω σου ἄνθρωπος ἐν πείρᾳ καὶ πληροφορίᾳ καθέστηκεν͵ ἰδοὺ ζῇς καὶ τὴν ὄντως αἰώνιον ζωὴν ἀπὸ τοῦ νῦν μετὰ τοῦ κυρίου ἀναπαυομένης τῆς ψυχῆς σου·

Behold, thou hast received these things from the Lord and possessest them in truth, that thou mayest live the true life. But if thou art conscious that thou hast none of these things, then weep, and mourn, and lament, because even yet thou hast not found the eternal heavenly riches. Be in trouble therefore for thy penury, beseeching the Lord night and day, because thou hast stopped short in the dreadful poverty of sin.

ἰδοὺ κέκτησαι καὶ ἔλαβες ταῦτα παρὰ τοῦ κυρίου ἐν ἀληθείᾳ͵ ἵνα ζῇς ζωὴν ἀληθινήν. εἰ δὲ μηδὲν τούτων σύνοιδας σεαυτῷ͵ κλαῖε καὶ λυποῦ καὶ ὀδύρου͵ ὅτι τοῦ αἰωνίου καὶ πνευματικοῦ πλούτου ἀκμὴν οὐδέπω τετύχηκας καὶ τὴν ὄντως ζωὴν ἀκμὴν οὐδέπω ἐδέξω. πόνον οὖν ἔχε περὶ τῆς πτωχείας σου͵ δεόμενος τοῦ κυρίου νυκτὸς καὶ ἡμέρας͵ ὅτι εἰς τὴν δεινὴν πενίαν τῆς ἁμαρτίας ἕστηκας. εἴθε δὲ κἂν πόνον τις ἐκέκτητο διὰ τὴν ἑαυτοῦ πτωχείαν͵ καὶ μὴ ὥσπερ κεκορεσμένοι ἐν ἀμεριμνίᾳ διήγομεν.

Would to God that a man had even gained as much as this trouble because of his poverty—that we did not go on without a care, as though we were full! because one that is seriously troubled, and seeks and asks of the Lord continually, will soon find redemption and the heavenly riches, as the Lord said at the conclusion of His discourse of the Unjust Judge and the Widow, How much more shall God avenge them that cry to Him night and day? Yea, I say unto you, He shall avenge them speedily. To whom be glory and power for ever. Amen.

ὅτι ὁ πόνον ἔχων καὶ ζητῶν καὶ αἰτῶν τὸν κύριον ἀδιαλείπτως ταχέως τεύξεται τῆς ἀπολυτρώσεως καὶ τοῦ ἐπουρανίου πλούτου͵ καθὼς ὁ κύριος ἔλεγε περὶ τοῦ ἀδίκου κριτοῦ καὶ τῆς χήρας διεξερχόμενος τὸν λόγον· πόσῳ μᾶλλον ὁ θεὸς ποιήσει τὴν ἐκδίκησιν τῶν βοώντων πρὸς αὐτὸν νυκτὸς καὶ ἡμέρας· ναὶ λέγω͵ ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. ἀμήν.

THE FIFTY SPIRITUAL HOMILIES - HOMILY 1

ΟΜΙΛΙΑ Β.1

An allegorical interpretation of the vision written down by the Prophet (Ez :4:1)

Ἡ βασιλεία τοῦ σκότους͵ ὁ πονηρὸς ἄρχων͵ αἰχμαλωτεύσας τὸν ἄν θρωπον ἀπ΄ ἀρχῆς͵ οὕτω περιέθηκε καὶ ἐνέδυσε τὴν ψυχὴν ἐν τῇ ἐξουσίᾳ

1. When Ezekiel the prophet beheld the divinely, glorious vision, ¹ he described it in human terms but in a way full of mysteries that completely surpass the powers of the human mind He saw in a plain a chariot of Cherubim, four spiritual animals. Each one had four faces. On one side each had the face of a lion, on another side that of an eagle, while on the third side each had the face of a bull. On the fourth side each had the face of a human being. To each of the faces were attached wings so that one could not discern any front or posterior parts. Their backs were full of eyes and likewise their breasts were covered with eyes so that there was no place that was not completely covered with eyes.

1. THE blessed prophet Ezekiel relates a glorious and inspired vision or apparition which he saw, and his description is that of a vision full of mysteries unspeakable. He saw in the plain a chariot of Cherubim, four spiritual living creatures. Each living creature had four faces, one the face of a lion, another the face of an eagle, another the face of a calf, and the fourth the face of a human being. To every face there were wings, so that there were no hinder parts to any of them. Their backs were full of eyes; their bellies likewise were thick set with eyes; there was no part about them that was not full of eyes.

  Ἰεζεκιὴλ ὁ μακάριος προφήτης ὀπτασίαν καὶ ὅρασιν ἔνθεον καὶ ἔνδοξον θεωρήσας διηγήσατο καὶ ἔγραψεν ὀπτασίαν μυστηρίων ἀλαλή των γέμουσαν. εἶδε γὰρ ἐν τῷ πεδίῳ ἅρμα Χερουβείμ͵ τέσσαρα ζῷα πνευματικά͵ ἐν ἑκάστῳ ζῴῳ τέσσαρα πρόσωπα ἔχοντα͵ τὸ ἓν πρόσωπον λέοντος καὶ τὸ ἓν πρόσωπον ἀετοῦ καὶ τὸ ἕτερον μόσχου καὶ τὸ ἄλλο πρόσωπον ἀνθρώπου· καὶ πτέρυγες καθ΄ ἕκαστον πρόσωπον ὡς μὴ εἶναι ὕστερά τινι ἢ ὀπίσθια. καὶ οἱ νῶτοι αὐτῶν ὀφθαλμῶν ἔγεμον καὶ αἱ κοιλίαι ὁμοίως πεπλήρωντο ὀμμάτων͵ καὶ οὐκ ἦν τόπος τις͵ ὃς οὐκ ἔγεμεν ὀφθαλμῶν.

And there were three wheels for each face, a wheel within a wheel. And in the wheels there was inserted a spirit. And Ezekiel saw what appeared to be the likeness of a man and under his feet there was an artistic setting in sapphire. And the Cherubim and the animals pulled the chariot on which sat the Lord. In whichever direction he wished to go, he merely pointed his face in that direction. He was under the cherubim as it were the hand of a man carrying and balancing it.

There were also wheels to every face, wheel within wheel. In the wheels there was a Spirit. And Ezekiel saw as it were the likeness of a man, and under his feet as it were a work of sapphire. The Cherubim-chariot and the living creatures bore the Master who rode upon them.  Wheresoever He chose to go, it was with face forward. Beneath the Cherubim he saw as it were a man’s hand supporting and carrying.

καὶ τροχοὶ καθ΄ ἓν πρόσωπον͵ τροχὸς ἐν τροχῷ͵ καὶ ἐν τοῖς τροχοῖς ἦν πνεῦμα. καὶ εἶδεν ὡς ὁμοίωμα ἀνθρώπου καὶ ἐπ΄ αὐτῶν καθεζόμενον ὡς ὁμοίωμα ἀνθρώπου καὶ τὰ ὑπὸ τοὺς πόδας αὐτοῦ ὡς ἔργον σαπφείρου. καὶ ἔφερε τὸ ἅρμα τὸ Χερουβεὶμ καὶ τὰ ζῷα τὸν ἐποχούμενον δεσπότην· οὗ ἐὰν ἐβούλετο πορεύεσθαι κατὰ πρόσ ωπον ἀπῄεσαν. καὶ εἶδεν ὑποκάτω τοῦ Χερουβεὶμ ὡς χεῖρα ἀνθρώπου ὑποβαστάζουσαν καὶ φέρουσαν.

2.   And all of this which the prophet saw in ecstasy or in a trance was indeed true and certain, but it was only signifying and foreshadowing something no less hidden, something divine and mysterious, “a mystery hidden for generations” (Col 1:26) but that “has been revealed only in our time, the end of the ages,” (1 Pt 1:20) when Christ appeared. For the prophet was viewing the mystery of the human soul that would receive its Lord and would become his throne of glory. For the soul that is deemed to be judged worthy to participate in the light of the Holy Spirit by becoming his throne and habitation, and is covered with the beauty of ineffable glory of the Spirit, becomes all light, all face, all eye. There is no part of the soul that is not full of the spiritual eyes of light. That is to say, there is no part of the soul that is covered with darkness but is totally covered with spiritual eyes of light. For the soul has no imperfect part but is in every part on all sides facing forward and covered with the beauty of the ineffable glory of the light of Christ, who mounts and rides upon the soul.

2. And this that the prophet saw was in substance true and certain, but it signified and foreshadowed something else, mysterious and divine—a mystery hidden verily from ages and from generations, but in the last times made manifest at the appearing of Christ. The mystery which he beheld was that of the soul, that was to receive her Lord, and to become a throne of glory for Him. For the soul that is privileged to be in communion with the Spirit of His light, and is irradiated by the beauty of the unspeakable glory of Him who has prepared her to be a seat and a dwelling for Himself, becomes all light, all face, all eye; and there is no part of her that is not full of the spiritual eyes of light. That is to say, there is no part of her darkened, but she is all throughout wrought into light and spirit, and is full of eyes all over, and has no such thing as a back part, but in every direction is face forward, with the unspeakable beauty of the glory of the light of Christ mounted and riding upon her.

Καὶ τοῦτο ὅπερ εἶδεν ὁ προφήτης ἐν ὑποστάσει͵ ἀληθινὸν ἦν καὶ βέβαιον. ὑπεδείκνυτο δέ τι ἕτερον καὶ προετυποῦτο μυστικὸν καὶ θεϊκὸν πρᾶγμα͵ μυστήριον ἀποκεκρυμμένον ἀληθῶς ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν͵ ἐπ΄ ἐσχάτων δὲ τῶν χρόνων φανερωθὲν ἐπὶ τῆς ἐπι φανείας τοῦ Χριστοῦ. ψυχῆς γὰρ μυστήριον ἐθεώρει τῆς μελλούσης δέχεσθαι τὸν ἑαυτῆς κύριον καὶ θρόνος δόξης αὐτῷ γενέσθαι. ψυχὴ γὰρ ἡ καταξιωθεῖσα κοινωνῆσαι τῷ πνεύματι τοῦ φωτὸς αὐτοῦ καὶ κατα λαμφθεῖσα ὑπὸ τοῦ κάλλους τῆς ἀρρήτου δόξης αὐτοῦ͵ ἑτοιμάσαντος αὐτὴν ἑαυτῷ εἰς καθέδραν καὶ οἰκητήριον͵ ὅλη φῶς γίνεται καὶ ὅλη πρόσωπον καὶ ὅλη ὀφθαλμός· καὶ οὐδὲν αὐτῆς μέρος μὴ γέμον τῶν πνευματικῶν ὀφθαλμῶν τοῦ φωτός͵ τουτέστιν οὐδὲν ἐσκοτισμένον͵ ἀλλ΄ ὅλη δι΄ ὅλου φῶς καὶ πνεῦμα ἀπεργασθεῖσα καὶ ὅλη ὀφθαλμῶν γέμουσα͵ μὴ ἔχουσα δὲ ὕστερόν τι ἢ ὄπισθεν μέρος͵ ἀλλὰ πάντῃ κατὰ πρόσωπον τυγχάνει οὖσα ἐπιβεβηκότος ἐπ΄ αὐτὴν καὶ ἐπικαθεσθέντος τοῦ ἀρρήτου κάλλους τῆς δόξης τοῦ φωτὸς τοῦ Χριστοῦ.

It is similar to the sun that is the same all over, without any imperfect part, but is completely all light, brilliantly shining. It is totally light in all of its parts. Or it is similar to fire, which like light is the same all over, having in itself no part that is before or behind, either greater or less.

καὶ ὥσπερ ὁ ἥλιος πάντῃ ὅμοιός ἐστι͵ μὴ ἔχων τι μέρος ὕστερον ἢ ἐλλεῖπον͵ ἀλλ΄ ὅλος ἐξ ὅλου δεδόξασται τῷ φωτὶ καὶ ὅλος φῶς ἐστιν͵ ὁμοιομελὴς τυγ χάνων· ἢ ὥσπερ πῦρ͵ αὐτὸ τὸ φῶς τοῦ πυρός͵ ὅλον ὅμοιον αὐτῷ ἐστι καὶ οὐκ ἔχει ἐν ἑαυτῷ πρῶτον ἢ ἔσχατον ἢ μεῖζον καὶ ἔλαττον͵

Thus the soul is completely illumined with the unspeakable beauty of the glory of the light of the face of Christ and is perfectly made a participator of the Holy Spirit. It is privileged to be the dwelling-place and the throne of God, all eye, all light, all face, all glory and all spirit, made so by Christ who drives, guides, carries, and supports the soul about and adorns and decorates the soul with his spiritual beauty. For Scripture says, “There was the hand of a man under the Cherubim” and this is why Christ is the one who is carried by the soul and still directs it in the way.

As the sun is of one likeness all over, without any part behind or inferior, but is all glorified with light throughout, and is, indeed, all light, with no difference between the parts,—or as fire, the very light of the fire, is alike all over, having in it no first or last, or greater or less,—so also the soul that is perfectly irradiated by the unspeakable beauty of the glory of the light of the face of Christ, and is perfectly in communion with the Holy Ghost, and is privileged to be the dwelling-place and throne of God, becomes all eye, all light, all face, all glory, all spirit, being made so by Christ, who drives, and guides, and carries, and bears her about, and graces and adorns her thus with spiritual beauty; for it says, the hand of a man was under the Cherubim, because He it is that is carried upon her and directs her.

οὕτω καὶ ψυχὴ ἡ καταλαμφθεῖσα τελείως ὑπὸ τοῦ ἀρρήτου κάλλους τῆς δόξης τοῦ φωτὸς τοῦ προσώπου Χριστοῦ καὶ κοινωνήσασα πνεύματι ἁγίῳ τελείως καὶ κατοικητήριον καὶ θρόνος θεοῦ καταξιωθεῖσα γενέσθαι͵ ὅλη ὀφθαλμὸς καὶ ὅλη φῶς καὶ ὅλη πρόσωπον καὶ ὅλη δόξα καὶ ὅλη πνεῦμα γίνεται͵ οὕτως αὐτὴν κατασκευάζοντος Χριστοῦ τοῦ φέροντος καὶ ἄγοντος καὶ βαστάζοντος καὶ φοροῦντος αὐτὴν καὶ οὕτως εὐτρεπίζοντος καὶ κατακοσμοῦντος κάλλει πνευματικῷ. καὶ γὰρ χεὶρ φησὶν ἀν θρώπου ὑποκάτω ἦν τοῦ Χερουβείμ͵ ὅτι αὐτός ἐστιν ὁ ἐν αὐτῇ βαστα ζόμενος καὶ ὁδηγῶν αὐτήν.

3.   The four animals that bore the chariot were a type of the leading characteristics of the soul. For as the eagle rules over all the other birds and the lion is king of the wild beasts and the bull over the tamed animals and man rules over all creatures, so the soul has certain dominant powers that are superior to others. I am speaking of the faculties of the will: conscience, the mind and the power of loving. For it is through such that the chariot of the soul is directed and it is in these that God resides. In some other fashion also such a symbolism can be applied to the Heavenly Church of the saints.

3. The four living creatures which bore the chariot were a symbol of the ruling factors of the soul. As the eagle is the king of birds, and the lion of wild beasts, and the bull of tame ones, and man of creatures in general, so the soul also has its ruling factors. They are the will, the conscience, the intelligence, and the faculty of love. By these the chariot of the soul is controlled, and upon these God rests. According to another interpretation the symbolism is applied to the church of the saints in heaven.

Τύπον δὲ ἔφερον τὰ τέσσαρα ζῷα τὰ φέροντα τὸ ἅρμα αὐτῶν τῶν ἡγεμονικῶν λογισμῶν τῆς ψυχῆς. ὥσπερ γὰρ ὁ ἀετὸς βασιλεύει τῶν ὀρνέων καὶ ὁ λέων τῶν ἀγρίων θηρίων καὶ ὁ ταῦρος τῶν ἡμέρων ζῴων καὶ ὁ ἄνθρωπος τῶν κτισμάτων͵ οὕτως εἰσὶ καὶ οἱ βασιλικώτεροι λο γισμοὶ τῆς ψυχῆς͵ λέγω δὴ τὸ θέλημα͵ ἡ συνείδησις͵ ὁ νοῦς͵ ἡ ἀγαπητικὴ δύναμις· δι΄ αὐτῶν γὰρ τὸ ἅρμα τῆς ψυχῆς κυβερνᾶται καὶ εἰς τούτους ἐπαναπαύεται ὁ θεός. κατ΄ ἄλλον δὲ τρόπον εἰς τὴν ἐκκλησίαν τῶν ἁγίων τὴν ἐπουράνιον λαμβάνεται.

In this text of Ezekiel’s vision it is said that the animals were exceedingly tall, full of eyes (Ez 10:4). It was impossible for anyone to comprehend the number of eyes or grasp their height since the knowledge of such was not given. And in a like manner the stars in the sky are given for man to gaze upon and be filled with awe, but to know their number is given to no man. So in regard to the saints in the Heavenly Church it is permitted to all who only enter into it and enjoy it as they strive to live in it. But to know and comprehend the number of the saints is given only to God.

As it is here said that the living creatures were exceeding high, and full of eyes, and it was not possible for any one to apprehend the number of the eyes, or the height, because the knowledge of these was not given; and as it is with the stars in the sky, to see and wonder at them was given to all men, but to know and apprehend the number was not given; and with the plants of the earth, to enjoy them was given to all, but it is impossible for any one to know the number of them; so with regard to the church of the saints in heaven, to enter into it and enjoy it was given to all who will but strive, but how to see and apprehend the number is reserved for God alone to know.

καὶ ὥσπερ ἐκεῖ λέγει ὅτι τὰ ζῷα ἦν ὑψηλὰ λίαν͵ γέμοντα ὀφθαλμῶν͵ καὶ οὐκ ἦν δυνατόν τινι καταλαβεῖν τὸν ἀριθμὸν τῶν ὀφθαλμῶν ἢ τὸ ὕψος͵ ὅτι οὐκ ἐδόθη τούτων ἡ γνῶσις· καὶ ὥσπερ τὰ ἐν οὐρανῷ ἄστρα͵ τὸ μὲν θεωρεῖν καὶ θαυμάζειν ἐδόθη πᾶσιν ἀνθρώποις͵ τὸ δὲ γινώσκειν τὸν ἀριθμὸν ἢ καταλαβεῖν οὐκ ἐδόθη· καὶ τῶν τῆς γῆς φυτῶν τὸ μὲν ἀπολαύειν ἐδόθη πᾶσι͵ τὸ δὲ εἰδέναι τὸν ἀριθμὸν αὐτῶν οὐδενὶ δυνατόν͵ τὸν αὐτὸν τρόπον ἐπὶ τῆς ἐπουρανίου ἐκκλησίας τῶν ἁγίων τὸ μὲν εἰσελθεῖν εἰς αὐτὴν καὶ ἀπολαύειν πᾶσι τοῖς βουλομένοις ἀγωνίσασθαι ἐδόθη͵ τὸ δὲ ἰδεῖν καὶ καταλαβεῖν τὸν ἀριθμὸν αὐτῷ μόνῳ ἀπονενέμηται γινώσκειν.

The Rider, then, is carried by the chariot and the animals with all eyes, or, in a way, he is carried by every soul that has become his throne and exists now as eye and light. He is mounted on the soul and guides it with the reins of the Spirit, directing it according to his knowledge of the way.

The Rider, then, is conveyed and carried by the chariot or throne of the living creatures which are all eye, or, in other words, by every soul that has become His throne and seat, and is now eye and light. He is mounted thereon, and governs her with the reins of the Spirit, and guides her according to His understanding.

Ἄγεται τοίνυν καὶ φέρεται ὁ ἐποχούμενος ὑπὸ τοῦ ἅρματος καὶ τοῦ θρόνου τῶν ὁλοφθάλμων ζῴων (ἤτοι ὑφ΄ ἑκάστης ψυχῆς γιγνομένης αὐτῷ θρόνου καὶ καθέδρας καὶ οὔσης ὀφθαλμοῦ καὶ φωτός)͵ ἐπιβεβηκὼς αὐτῇ καὶ ἡνιοχῶν ταῖς ἡνίαις τοῦ πνεύματος καί͵ καθὼς ἐπίσταται͵ ὁδηγῶν αὐτήν.

Just as the spiritual animals went, not wherever they themselves wished, but only in the direction that he knew and wished to direct them, so also he holds the reins and guides the human souls by his Spirit and they follow, not by their own habit as they wish, but as he leads them to Heaven.

For as the spiritual living creatures went not whither they were minded to go, but whither He that sat upon them and directed them knew and willed, so here it is He that holds the reins and drives by His Spirit, and they go accordingly, not by their own will when they are minded to go through heaven.

ὥσπερ γὰρ τὰ ζῷα τὰ πνευματικὰ οὐχ ὅπου ἠβούλοντο πορεύεσθαι ἐπορεύοντο͵ ἀλλ΄ ὅπου ᾔδει καὶ ἤθελεν ὁ ἐπικαθήμενος καὶ εὐθύνων͵ οὕτω καὶ ἐνταῦθα αὐτὸς ἡνιοχεῖ καὶ ἄγει ὁδηγῶν τῷ πνεύ ματι αὐτοῦ͵ οὕτως καὶ πορεύονται οὐ κατὰ τὸ αὐτῶν θέλημα·

At times he leaves the body and leads and directs the soul toward Heaven by wisdom. And again when he wishes, he comes in the body and through thoughts directs the soul. At other times, he is so minded that he leads the soul to the ends of the earth and shows it the revelations of hidden mysteries.

Sometimes, discarding the body, He drives and takes the soul in thought through heaven; sometimes, when so it pleases Him, He comes into the body and its affairs; sometimes, when so minded, to the ends of the earth, and discovers to the soul mysteries revealed.

ὅτε βούλεται ἐν τῷ οὐρανῷ καὶ ἐρριμμένου τοῦ σώματος ἡνιοχεῖ καὶ ἐλαύνει ἐν τοῖς οὐρανοῖς τῷ φρονήματι τὴν ψυχήν· καὶ πάλιν ὅτε βούλεται͵ ἔρχεται ἐν τῷ σώματι καὶ τοῖς λογισμοῖς· ὅτε δὲ βούλεται͵ εἰς τὰ πέρατα τῆς γῆς͵ καὶ ἀποκαλύψεις μυστηρίων δείκνυσιν αὐτῇ.

Oh, what a good and useful and the only authentic Charioteer! In a similar way our bodies will be judged worthy of this honor in the resurrection which even now the human soul is given an anticipated grasp of such a glory by being mingled with the Spirit.

Oh, the noble and good and only true Charioteer! In like manner shall our bodies also be privileged at the resurrection, the soul being thus pre-glorified even now, and mingled with the Spirit.

ὢ τοῦ καλοῦ καὶ χρηστοῦ καὶ μόνου ἡνιόχου ἀληθινοῦ. Οὕτω δὲ καταξιωθήσονται καὶ τὰ σώματα ἐν τῇ ἀναστάσει͵ τῆς ψυχῆς οὕτω νῦν προδοξαζομένης καὶ τῷ πνεύματι ἀνακιρνωμένης.

4.   That the souls of the just become heavenly light, the Lord himself has told his Apostles: “You are the light of the world” (Mt 5:14). For he himself, who first transformed them into light, has ordered and commanded them to be light to the world. He said: “No one lights a lamp to put it under a tub; they put it on the lampstand where it shines for everyone in the house. In the same way your light must shine in the sight of men” (Mt 5:15-16). That is to say, do not hide the gift that you have received from me, but give it to all who desire it. And again he said: “The lamp of the body is the eye. It follows that if your eye is sound, your whole body will be filled with light. But if your eye is diseased, your whole body will be all darkness. If then, the light inside you is darkness, what darkness that will be!” (Mt 6:22-23).

4. That the souls of the righteous become heavenly light, the Lord Himself told the apostles, when He said, Ye are the light of the world. He first wrought them into light, and ordained that through them the world should be enlightened. Neither do men light a lamp, He says, and put it under the bushel, but on the lampstand, and it giveth light to all that are in the house. Let your light so shine before men. In other words, Hide not the gift which ye have received from Me, but give to all that are minded to receive it. Again, The light of the body is the eye; if thine eye be full of light, thy whole body is enlightened, but if thine eye be evil, thy whole body is dark. If therefore the light that is in thee be darkness, how great is that darkness.

ὅτι δὲ οὐράνιον φῶς γίγνονται αἱ ψυχαὶ τῶν ἁγίων͵ αὐτὸς ὁ κύριος τοῖς ἀποστόλοις ἔλεγεν· ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. αὐτὸς γὰρ ἀπερ γασάμενος αὐτοὺς φῶς δι΄ αὐτῶν φωτίζειν τὸν κόσμον προσέταξεν͵ καὶ οὐ καίουσι φησὶ λύχνον καὶ τιθέασιν ὑπὸ τὸν μόδιον͵ ἀλλ΄ ἐπὶ τὴν λυχνίαν͵ καὶ λάμπει πᾶσι τοῖς ἐν τῇ οἰκίᾳ. οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων͵ ἀντὶ τοῦ· μὴ κρύψητε τὸ δόμα ὃ ἐλάβετε παρ΄ ἐμοῦ͵ ἀλλὰ δότε πᾶσι τοῖς βουλομένοις. Καὶ πάλιν· ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός· ἐὰν ᾖ ὁ ὀφθαλμός σου φωτεινός͵ ὅλον τὸ σῶμά σου πεφώτισται· εἰ δὲ ὁ ὀφθαλμός σου πονηρός͵ ὅλον τὸ σῶμά σου σκοτεινόν ἐστιν.

Just as the eyes are the light of the body and when the eyes are healthy and sound, then the whole body is enlightened, so also on the contrary, if anything should happen to render the eyes darkened, then the whole body is in darkness. Thus the Apostles were called and ordained to be the eyes and the light of the whole world. For this reason the Lord told them: “If you, who are the light of the world, will persevere and not turn away, behold, then the whole body of the world will be enlightened. But if you, who are light, should be led into darkness, how great is that darkness, which is nothing less than the world.” Thus the Apostles, who were made light, brought light to those who believed and enlightened their hearts by the heavenly light of the Spirit by whom they themselves had been enlightened.

As the eyes are the light of the body, and, so long as the eyes are well, the whole body is enlightened, but, if any accident befalls them and they are darkened, the whole body is in darkness, so the apostles were set to be the eyes and light of the whole world. The Lord therefore charged them by this saying, If ye who are the light of the body, stand fast and turn not aside, behold, the whole body of the world is enlightened; but if ye who are the light are darkened, how great is that darkness, which is nothing less than the world. So the apostles, being themselves light, administered light to those who believed, enlightening their hearts with that heavenly light of the Spirit by which they were themselves enlightened.

εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος͵ τὸ σκότος πόσον; ὥσπερ γὰρ τοῦ σώματος οἱ ὀφθαλμοὶ φῶς εἰσι͵ καὶ ἐπὰν οἱ ὀφθαλμοὶ ὑγιεῖς ὦσιν͵ ὅλον τὸ σῶμα πεφώτισται· ἐπὰν δὲ παρεμπέσῃ τι καὶ σκοτι σθῶσιν͵ ὅλον τὸ σῶμα σκοτεινόν ἐστιν͵ οὕτως οἱ ἀπόστολοι ὀφ θαλμοὶ καὶ φῶς ὅλου τοῦ κόσμου ἐτέθησαν. ἔλεγεν οὖν αὐτοῖς παραγ γέλλων ὁ κύριος· ἐὰν ὑμεῖς στῆτε καὶ μὴ παρατραπῆτε͵ φῶς ὄντες τοῦ σώματος͵ ἰδοὺ ὅλον τὸ σῶμα πεφώτισται τοῦ κόσμου. εἰ δὲ ὑμεῖς οἱ ὄντες φῶς σκοτισθῆτε͵ τὸ σκότος πόσον͵ ὅ ἐστιν ὁ κόσμος; Φῶς οὖν γενόμενοι οἱ ἀπόστολοι φῶς διηκόνησαν τοῖς πιστεύσασι͵ τὰς καρδίας αὐτῶν φωτίσαντες τῷ ἐπουρανίῳ τοῦ πνεύματος φωτί͵ ᾧπερ καὶ αὐτοὶ πεφωτισμένοι ἐτύγχανον.

5.   And since they themselves were salt, they seasoned and salted every believing soul by the salt of the Holy Spirit. For the Lord told them: “You are the salt of the earth” (Mt 5:13). He meant by earth the souls of upright men. For they ministered to the souls of men the heavenly salt of the Spirit, seasoning them and keeping them free from decay and from anything harmful, away from the fetid condition they were in. Indeed, it is just as flesh—if it is not salted, it will decay and give off a - 19-stench, so that all bypassers will turn aside from the fetid odor. Worms crawl all over the putrid meat; there they feed, eat, and burrow. But when salt is poured over it, the worms feeding on that meat perish and the fetid odor ceases. It is indeed the nature of salt to kill worms and dispel fetid odors.

5. And being themselves salt they seasoned and salted every believing soul with the salt of the Holy Ghost; for the Lord said to them, Ye are the salt of the earth, meaning by earth the hearts of men. They administered in the souls of men the heavenly salt of the Spirit, seasoning them and rendering them free from corruption and from going bad, instead of that unsavoury condition they were in. Flesh, if it be not salted, corrupts and is filled with ill savour, so that every one turns from the evil odour, and worms creep into the corrupted flesh, and there dwell, and feed, and burrow; but when the salt comes, the worms that dwell there are destroyed, and the offensive smell is at an end; for it is the property of salt to kill worms and to banish an ill smell.

καὶ ἅλας αὐτοὶ ὑπάρχον τες ἤρτυον καὶ ἥλιζον πᾶσαν ψυχὴν πιστεύουσαν τῷ ἅλατι τοῦ ἁγίου πνεύματος. ἔλεγε γὰρ αὐτοῖς ὁ κύριος· ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς͵ γῆν τὰς ψυχὰς τῶν ἀνθρώπων καλῶν. διηκόνησαν γὰρ ἐν ταῖς ψυχαῖς τῶν ἀνθρώπων τὸ ἐπουράνιον ἅλας τοῦ πνεύματος͵ ἀρτύσαντες αὐτοὺς καὶ ἀσήπτους καὶ ἀσινεῖς ἀπεργασάμενοι ἐκ πολλῆς δυσωδίας. ὥσπερ γὰρ κρέας ἐὰν μὴ ἔχῃ ἅλας͵ σέσηπται καὶ πολλῆς δυσωδίας μεμέστωται͵ ὥστε πάντας ἀποστρέφεσθαι ἐκ τῆς κακίστης ὀσμῆς͵ καὶ σκώληκες ἕρ πουσιν εἰς τὸ σεσηπὸς κρέας καὶ ἐκεῖ ἐννέμονται καὶ ἐσθίουσι καὶ φω λεύουσιν· ἐπὰν δὲ ἔλθῃ τὸ ἅλας͵ ἀναιροῦνται καὶ ἀπόλλυνται οἱ ἐκεῖ νεμόμενοι σκώληκες καὶ ἡ ὀσμὴ τῆς δυσωδίας παύεται (ἡ γὰρ φύσις τοῦ ἅλατος ἀναιρετική ἐστι τῶν σκωλήκων καὶ τῆς δυσωδίας ἀφανιστική)͵ 

In like manner every soul not seasoned with the Holy Spirit and made a participator of the heavenly salt which is the power of God grows corrupt and is filled with the stench and fetidness of bad thoughts so that the countenance of God turns away from the awful stench of vain and dark thoughts and from the disorderly affections that dwell in such a soul. The harmful and wicked worms which are the spirits of wickedness and the powers of darkness crawl up and down in such a soul. There they feed, burrowing deeply inside. They crawl all over and devour it and thoroughly corrupt it. “My wounds stink and are festering” (Ps 38:5).

In the same manner, every soul that is not salted with the Holy Ghost, and does not partake of the heavenly salt, which is the power of God, corrupts, and is filled with the ill odour of bad thoughts, so that the countenance of God turns from the dreadful odour of the vain thoughts of darkness, and from the passions that dwell in such a soul. The evil and dreadful worms, which are the spirits of wickedness, and the powers of darkness, walk up and down in it, and dwell there, and burrow, and creep, and devour it, and bring it to decay. My wounds stink and are corrupt, says the Psalm.

τὸν αὐτὸν τρόπον καὶ πᾶσα ψυχὴ ἡ μὴ ἡλισμένη τῷ ἁγίῳ πνεύματι καὶ μὴ μετέχουσα τοῦ ἅλατος τοῦ ἐπουρανίου͵ τουτέστι τῆς δυνάμεως τοῦ θεοῦ͵ σέσηπται καὶ δυσωδίας πολλῆς λογισμῶν πονηρῶν ἐμπέπλησται͵ ὥστε ἀποστρέφεσθαι τὸ πρόσωπον τοῦ θεοῦ ἀπὸ τῆς δεινῆς δυσωδίας τῶν ματαίων λογισμῶν τοῦ σκότους καὶ τῶν παθῶν τῶν ἐν τῇ τοιαύτῃ ψυχῇ ἐνοικούντων. καὶ οἱ κακοὶ καὶ δεινοὶ σκώληκες͵ ἅ ἐστι τὰ πνεύματα τῆς πονηρίας καὶ αἱ δυνάμεις τοῦ σκότους͵ ἐν αὐτῇ ἐμπεριπατοῦσι κἀκεῖ ἐννέμονται καὶ φωλεύουσι καὶ ἕρπουσι καὶ αὐτὴν ἐσθίουσι καὶ φθείρουσι. προσώζεσαν γάρ φησι καὶ ἐσάπησαν οἱ μώλωπές μου.

If indeed the soul takes refuge in God, believes and seeks the salt of life, which is the good and human-loving Spirit, then the heavenly salt comes and kills those ugly worms. The Spirit takes away the awful stench and cleanses the soul by the strength of his salt. Thus the soul is brought back to health and freed from its wounds by the true salt in order again to be useful and ordered to serve the Heavenly Lord. That is why even in the Law, God uses this example when he ordered that all sacrifices be salted with salt (Lv 2:2, 13).

But when the soul flies to God for succour, and believes, and asks for the salt of life, which is the good Spirit that loves mankind, then the heavenly salt comes, and kills those dreadful worms, and banishes the ill savour, and cleanses the soul by the effectual working of its power, and thus the soul is made sound and free from deterioration by that true salt, and is restored to being useful and serviceable to the heavenly Lord. That is why in the Law God, using a figure, commanded that every sacrifice should be salted with salt.

ἐπὰν δὲ προσφύγῃ τῷ θεῷ καὶ πιστεύσῃ καὶ αἰτήσῃ τὸ ἅλας τῆς ζωῆς͵ τὸ ἀγαθὸν καὶ φιλάνθρωπον πνεῦμα͵ τότε ἐλθὸν τὸ ἅλας τὸ οὐράνιον ἀναιρεῖ τοὺς δεινοὺς σκώληκας καὶ ἀφανίζει τὴν πονηρὰν δυσωδίαν καὶ καθαίρει αὐτὴν τῇ ἐνεργείᾳ τῆς δυνάμεως αὐτοῦ͵ καὶ οὕτως ὑγιὴς καὶ ἀσινὴς ἀπεργασθεῖσα ὑπὸ τοῦ ἅλατος τοῦ ἀληθινοῦ εἰς χρῆσιν καὶ ὑπηρεσίαν τῷ ἐπουρανίῳ δεσπότῃ ἀποκαθίσταται. διὰ τοῦτο γὰρ καὶ ἐν τῷ νόμῳ ὑποδείγματι χρώμενος ὁ θεὸς ἐκέλευε πᾶσαν θυσίαν ἅλατι ἁλίζεσθαι.

6. It was, therefore, necessary that the sacrifice first be killed by a priest. After it died, it was cut in pieces and seasoned with salt, then placed on the fire. Unless the priest first kills the lamb, it is not salted nor is it brought to the Lord as a burnt offering. Similarly also our soul must approach the High Priest Christ to be slain by him and die to its own thoughts and the wicked life which it was living, that is, to die to sin. Thus the life of wicked passions must go out of it.

6. First the sacrifice must be slain by the priest, and die, then cut in pieces and salted, and then laid upon the fire. Unless the priest first slays the lamb, so that it dies, it is neither salted nor brought to the Lord for a burnt offering. Thus our soul also must come to Christ, the true High-priest, and be slain by Him, and die to its own mode of thought, and to the evil life of sin which it lived before. The life must go out of it—that life of bad passions.

Δεῖ οὖν πρῶτον τυθῆναι ὑπὸ τοῦ ἱερέως καὶ ἀποθανεῖν καὶ τότε ἁλι σθῆναι μελισθέν͵ εἶθ΄ οὕτως εἰς τὸ πῦρ ἐπιτίθεσθαι. ἐὰν γὰρ μὴ πρῶτον θύσῃ καὶ θανατώσῃ τὸ πρόβατον ὁ ἱερεύς͵ οὐχ ἁλίζεται οὔτε εἰς ὁλοκάρπωσιν τῷ δεσπότῃ προσάγεται. οὕτω καὶ τὴν ἡμετέραν ψυχὴν προσερχομένην τῷ ἀληθινῷ ἀρχιερεῖ Χριστῷ δεῖ τυθῆναι ὑπ΄ αὐτοῦ καὶ τῷ φρονήματι ἀποθανεῖν καὶ τῇ κακίστῃ ζωῇ͵ ἐν ᾗ ἔζη͵ τουτέστι τῇ ἁμαρτίᾳ͵ καὶ ὥσπερ ζωὴν αὐτῆς ἐξελθεῖν δεῖ ἐξ αὐτῆς τὴν τῶν παθῶν πονηρίαν.

Just as the body, after the soul has left it, is dead and has no longer life in it as it had before (neither does it hear nor walk), so after Christ, the Heavenly High Priest, by the grace of his power, puts to death our life to the world, it dies to the life of corruption that it formerly lived. It no longer hears nor speaks nor moves about in the darkness of sin because the evil passions which possessed the soul have by grace left it. Thus the Apostle exclaims, saying: “The world is crucified to me and I to the world” (Gal 6:14).

As the body, when the soul goes out of it, is dead, and lives no longer with the life which it lived before, and neither hears nor walks, so when Christ, our heavenly Highpriest, by the grace of His power, slays our life to the world and puts it to death, it dies to the life of evil which it lived, and no longer hears, nor speaks, nor maintains any citizenship in the darkness of sin, because the evil passions which were its soul have by grace gone out of it. The apostle cries, The world is crucified to me, and I unto the world.

ὥσπερ γὰρ τὸ σῶμα͵ ἐπὰν ἐξέλθῃ ἡ ψυχή͵ ἀπέθανε καὶ οὐκέτι ζῇ τῇ ζωῇ͵ ἐν ᾗ ἔζη͵ οὔτε ἀκούει οὔτε περιπατεῖ͵ οὕτως ἐπὰν θύσῃ καὶ θανα τώσῃ τῷ κόσμῳ τὴν ζωὴν ἡμῶν ὁ ἐπουράνιος ἀρχιερεὺς Χριστὸς τῇ χάριτι τῆς δυνάμεως αὐτοῦ͵ ἀποθνῄσκει τῇ ζωῇ τῆς πονηρίας ᾗ ἔζη͵ καὶ οὐκέτι οὔτε ἀκούει οὔτε λαλεῖ οὔτε πολιτεύεται ἐν τῷ σκότει τῆς ἁμαρτίας· ὅτι διὰ τῆς χάριτος ἐξέρχεται ὥσπερ ψυχὴ αὐτῆς ἡ πονηρία τῶν παθῶν. καὶ ὁ ἀπόστολος βοᾷ λέγων· ἐμοὶ κόσμος ἐσταύρωται κἀγὼ τῷ κόσμῳ.

For the soul, which still lives in the world and in the darkness of sin, has not yet been put to death by him, but still has the soul of wickedness in it, that is, it still harbors the power of the dark - passions of sin. It is nurtured by such a sinful soul and is not of the Body of Christ nor is it of the body of light, but it is a body of darkness and is still a part of that darkness. But those, on the contrary, who possess a soul of light, that is, they possess the power of the Holy Spirit, they are a part of the light.

The soul which yet lives in the world, and in the darkness of sin, and has not been done to death by Him, but still has the soul of wickedness in it, that is, the activity of the darkness of the passions of evil, and is governed by it, does not belong to the body of Christ, does not belong to the body of light, but is indeed the body of darkness, and is still part and parcel of the darkness; while they who have the soul of light, that is, the power of the Holy Ghost, form part and parcel of the light.

ψυχὴ γὰρ ἡ ἀκμὴν ζῶσα ἐν τῷ κόσμῳ καὶ τῷ σκότει τῆς ἁμαρτίας καὶ μὴ θανατωθεῖσα ἀπ΄ αὐτοῦ͵ ἀλλ΄ ἔτι τὴν ψυχὴν τῆς κακίας͵ τουτέστι τὴν ἐνέργειαν τοῦ σκότους τῶν παθῶν τῆς ἁμαρτίας͵ ἐν ἑαυτῇ ἔχουσα καὶ ὑπ΄ αὐτῆς ποιμαινομένη͵ οὐκ ἔστι τοῦ σώματος τοῦ Χριστοῦ͵ οὐκ ἔστι τοῦ σώματος τοῦ φωτός͵ ἀλλ΄ ἔστι σῶμα τοῦ σκότους καὶ ἐκ τῆς μερίδος τοῦ σκότους ἀκμήν ἐστιν· ὥσπερ γὰρ καὶ πάλιν οἱ ἔχοντες τὴν ψυχὴν τοῦ φωτός͵ τουτέστι τὴν δύναμιν τοῦ ἁγίου πνεύματος͵ ἐκ τῆς μερίδος εἰσὶ τοῦ φωτός.

7. But someone may say: How is it that you say the soul is a body of darkness since it is born of darkness? Listen well to this example. Just as the coat or garment that you wear was made by someone else, still you wear it. ² Likewise, another builds a house and nevertheless you live in it. In the same way Adam violated the command of God and obeyed the deceitful serpent. He sold himself to the devil and that evil one put on Adam’s soul as his garment—that most beautiful creature that God had fashioned according to his own image, as also the Apostle says: “He has done away with it by nailing it to the cross; and so he got rid of the Sovereignties and the Powers” (Col 2:15).

7. But some one may say, How is it that you call the soul the body of darkness, when it is no creation of the darkness? Attend, and understand me aright. As the coat or garment that you have on was made by another, and you wear it, and your house was created or built by another, and you live in it, so when Adam transgressed the commandment of God, and hearkened to the wicked serpent, he was sold, or sold himself, to the devil, and the evil one put on his soul like a garment—his soul, that fair creation, which God had fashioned after His own image. Thus the apostle says, Having stripped the principalities and powers, He triumphed over them in the cross. 

Ἀλλ΄ ἐρεῖ τις· πῶς σῶμα τοῦ σκότους λέγεις τὴν ψυχὴν μὴ οὖσαν αὐτοῦ κτίσμα; ὧδε προσεχόντως καὶ ὀρθῶς νόησον. ὥσπερ ἔνδυμα ἱμά τιον ὃ φορεῖς ἄλλος κατεσκεύασε καὶ ἐποίησε καὶ σὺ αὐτὸ ἐνδύεσαι· ὁμοίως καὶ οἶκον ἕτερος ᾠκοδόμησε καὶ ἔκτισε καὶ σὺ οἰκεῖς ἐν αὐτῷ͵ τὸν αὐτὸν τρόπον καὶ ὁ Ἀδὰμ παραβὰς τὴν ἐντολὴν τοῦ θεοῦ καὶ ἀκούσας τοῦ πονηροῦ ὄφεως ἐπράθη καὶ ἐπώλησεν ἑαυτὸν τῷ διαβόλῳ͵ καὶ ἐνεδύσατο τὴν ψυχὴν ὁ πονηρός͵ τὸ καλὸν κτίσμα͵ ὃ κατεσκεύασεν ὁ θεὸς πρὸς τὴν αὐτοῦ εἰκόνα͵ ὡς καὶ ὁ ἀπόστολος λέγει· ἀπεκδυσάμενος τὰς ἀρχὰς καὶ ἐξουσίας ἐθριάμβευσεν αὐτοὺς ἐν τῷ σταυρῷ.

This was the very reason why the Lord came in order to cast them out and reclaim man as his very own house and temple. For this reason the soul is said to be the body of the darkness of wickedness as long as the darkness of sin lives in it because there it lives in the perverse world of darkness and there it is held captive. Thus Paul calls it the body of sin, the body of death, saying “... with him to destroy this sinful body” (Rom 6:6). And again he says: “Who will deliver me from the body of this death?” (Rom 7:24).

This was the purpose of the Lord’s coming, that He might cast them out, and recover His own house and temple, man. For this reason, the soul is called the body of the darkness of wickedness, as long as the darkness of sin is in it, because there it lives to the evil world of darkness, and is there held fast. So Paul calls it the body of sin, the body of death, saying, that the body of sin might be destroyed, and, Who shall deliver me from the body of this death?

διὰ τοῦτο γὰρ καὶ ἡ ἔλευσις τοῦ κυρίου γεγένηται͵ ἵνα ἐκβάλῃ αὐτοὺς καὶ ἀπολάβῃ τὸν ἴδιον οἶκον καὶ ναόν͵ τὸν ἄνθρωπον. τούτου τοίνυν ἕνεκε σῶμα λέγεται ἡ ψυχὴ τοῦ σκότους τῆς πονηρίας͵ ἕως οὗ ἐστιν ἐν αὐτῇ τὸ σκότος τῆς ἁμαρτίας͵ ὅτι ἐκεῖ ζῇ εἰς τὸν αἰῶνα τὸν πονηρὸν τοῦ σκότους καὶ ἐκεῖ κεκράτηται͵ καθὼς καὶ Παῦλος σῶμα ἁμαρτίας καὶ σῶμα θανάτου καλῶν λέγει· ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας͵ καὶ πάλιν· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;

Contrariwise the soul that believes in God and has been freed of the sordidness of sin is lifted through death out of the life of darkness once the soul has accepted the light of the Holy Spirit as its life. By that means it has come to life and spends its life in the Spirit forever after, because it is now held captive by the divine light. The soul is neither by nature divine nor by nature part of the darkness of wickedness, but is a creature, intellectual, beautiful, unique, and admirable. It is a beautiful likeness and image of God. Into that likeness the wickedness of the passions of the dark world entered through the fall. 3

On the other hand, the soul which has believed God, and has been rescued from sin, and done to death out of the life of darkness, and has received the light of the Holy Ghost as its life, and by that means has come to life indeed, spends its existence in the same for ever after, because it is there held fast by the light of the Godhead. For the soul in itself is neither of the nature of the Godhead, nor of the nature of the darkness of wickedness, but is a creature intellectual, beauteous, great, and wonderful, a fair likeness and image of God. It was through the transgression that the wickedness of the passions of darkness entered into it.

ὁμοίως πάλιν ἡ πιστεύσασα τῷ θεῷ ψυχὴ καὶ ἐκ τῆς ἁμαρτίας ῥυσθεῖσα καὶ θανατωθεῖσα ἐκ τῆς ζωῆς τοῦ σκότους καὶ τὸ φῶς τοῦ ἁγίου πνεύματος ὥσπερ ζωὴν λαβοῦσα καὶ ἐκεῖθεν ζήσασα ἐκεῖ λοιπὸν διατρίβει͵ ὅτι ἐκεῖ κεκράτηται τῷ φωτὶ τῆς θεότητος. οὔτε γὰρ φύσεως τῆς θεότητός ἐστιν ἡ ψυχὴ οὔτε φύσεως τοῦ σκότους τῆς πονηρίας͵ ἀλλ΄ ἔστι κτίσμα τι νοερὸν καὶ ὡραῖον καὶ μέγα καὶ θαυμαστὸν καὶ καλόν͵ ὁμοίωμα καὶ εἰκὼν θεοῦ͵ καὶ διὰ τὴν παράβασιν εἰσῆλθεν εἰς αὐτὴν ἡ πονηρία τῶν παθῶν τοῦ σκότους.

8. A conclusion, therefore, is that the soul is united in will with whatever it is joined and bound to as its master. Either it has, therefore, the light of God in it and lives in that light with all of his powers, abounding with a restful light, or it is permeated by the darkness of sin, becoming a sharer in condemnation.

8. Whichever the soul, then, is mixed with, it is thenceforward united with the same in the motions of the will. Either it has the light of God within it, and lives in the same, in all virtues, and belongs to the light of rest, or it has the darkness of sin, and meets with condemnation.

Τὸ λοιπὸν ᾧ συγκέκραται͵ καὶ συνήνωται ἡ ψυχὴ ἐν τοῖς θελήμασιν· ἤτοι οὖν τὸ φῶς τοῦ θεοῦ ἐν αὐτῇ ἔχουσα καὶ ἐν αὐτῷ ζῶσα ἐν πάσαις ταῖς ἀρεταῖς τοῦ φωτὸς τῆς ἀναπαύσεώς ἐστιν͵ ἤτοι τὸ σκότος τῆς ἁμαρτίας ἔχουσα τῆς κατακρίσεως τυγχάνει.

The soul, therefore, that wishes to live with God in rest and eternal light must approach, as we said above, to the true High Priest, Christ, and be slain and die to the world and to its former life ofdarkness and wickedness and be transported into another life to enter into a divine communication. When someone dies in a city, he is unable to hear the voices of others around him He does not hear their conversation nor the sounds they make, but he is completely dead and is transported to another place where there are no voices, none of the noises of the city. In a like manner the soul, after it has been slain and dead to that city of evil passions where it once earlier lived, hears no longer in itself the voice of the darkened thoughts. It no longer hears the conversation and the noise of frivolous arguments or of the noisy crowd of the spirits of darkness. For it is transported to the city full of goodness and peace, to the city of divine light. There it lives and listens, there it converses, speaks, and reasons. There it performs spiritual works very worthy of God.

The soul that desires to live with God in rest and eternal light must come, as was said before, to Christ the true High-priest, and be slain, and die to the world, and to the former life of the darkness of wickedness, and be translated into another life and to a conversation that is divine. As when a man dies in some city, he neither hears the voice of the people there, nor their talking, nor the noise that they make, but is once for all dead, and is translated to another region, where there are no voices and none of the cries of that city, even so the soul, when it is once slain and dead to that city of the evil passions in which it dwells and lives, hears no longer within itself the voice of the communings of darkness; no longer is heard the talking and crying of vain disputation, or of the hubbub of the spirits of darkness; but it is translated into a city all full of goodness and peace, into the city of the light of the Godhead, and there it lives, and hears, and there it has its citizenship, and talks, and communes, and there it works spiritual works, that are worthy of God.

ψυχὴν γὰρ τὴν θέλουσαν ζῆσαι παρὰ θεῷ ἐν ἀναπαύσει καὶ φωτὶ αἰωνίῳ προσελθεῖν δεῖ͵ ὡς προείρηται͵ τῷ ἀληθινῷ ἀρχιερεῖ Χριστῷ καὶ τυθῆναι καὶ ἀποθανεῖν τῷ κόσμῳ καὶ τῇ προτέρᾳ ζωῇ τοῦ σκότους τῆς πονηρίας καὶ μετατεθῆναι ἐν ἑτέρᾳ ζωῇ καὶ ἀναστροφῇ θείᾳ. ὥσπερ ἐάν τις ἀποθάνῃ ἐν πόλει͵ οὔτε φωνῆς τῶν ἐκεῖ ἀκούει οὔτε λαλιᾶς οὔτε ἤχων͵ ἀλλὰ καθάπαξ ἀπέθανε καὶ μετατίθεται ἐν ἑτέρῳ τόπῳ͵ ἔνθα οὔκ εἰσι φωναὶ καὶ κραυγαὶ τῆς πόλεως ἐκείνης͵ οὕτω καὶ ἡ ψυχή͵ ἐπὰν τυθῇ καὶ ἀποθάνῃ͵ ἐν ᾗ διατρίβει καὶ ζῇ πόλει τῆς κακίας τῶν παθῶν͵ οὐκέτι ἀκούει τῆς φωνῆς τῶν διαλογισμῶν τοῦ σκότους· οὐκέτι ἀκούεται ἐν αὐτῇ λαλιὰ καὶ κραυγὴ ματαίου διαλο γισμοῦ καὶ ταραχῆς πνευμάτων σκότους͵ ἀλλὰ μετατίθεται εἰς πόλιν ἀγα θότητος καὶ εἰρήνης μεστήν͵ εἰς πόλιν φωτὸς θεότητος͵ κἀκεῖ ζῇ καὶ ἀκούει͵ κἀκεῖ πολιτεύεται καὶ λαλεῖ καὶ διαλογίζεται κἀκεῖ ἐργάζεται ἔργα πνευ ματικὰ καὶ θεοῦ ἄξια.

9.   Let us, therefore, pray that we may be put to death by his power and die to the world of the wickedness of darkness and that the spirit of sin may be extinguished in us. Let us put on and receive the soul of the heavenly Spirit and be transported from the wickedness of darkness into the light of Christ. Let us rest in life forever. For just as on the racetrack the chariot that takes the lead becomes an obstacle, pressing and checking and preventing the others from stretching out and reaching the goal first, so do the thoughts of the soul and of sin run the race in man. If the thought of sin gets the upper hand from the start, it becomes an obstacle, checking and hindering the soul from approaching God to carry off the victory against sin.

9. Let us therefore pray that we ourselves may be slain through His power, and die to the world of the wickedness of darkness, and that the spirit of sin may be destroyed in us, and that we may put on and receive the soul of the heavenly Spirit, and be translated from the wickedness of darkness into the light of Christ, and may rest in life through world after world. For as on the race-course the chariots run, and the one that gets the start of the other is a clog, and check, and hindrance to the other, so that it cannot make progress and get to victory first, so do the thoughts of the soul and of sin run in man. If the thought of sin happens to get the start, it clogs and checks and hampers and hinders the soul, so that it cannot get near to God and carry off the victory from it.

Παρακαλέσωμεν τοίνυν καὶ ἡμεῖς τυθῆναι διὰ τῆς δυνάμεως αὐτοῦ καὶ ἀποθανεῖν τῷ αἰῶνι τῆς πονηρίας τοῦ σκότους καὶ ἀναιρεθῆναι ἐν ἡμῖν τὸ πνεῦμα τῆς ἁμαρτίας καὶ ἐνδύσασθαι καὶ λαβεῖν ψυχὴν πνεύ ματος οὐρανίου καὶ μετατεθῆναι ἐκ τῆς κακίας τοῦ σκότους εἰς τὸ φῶς τοῦ Χριστοῦ καὶ ἀναπαῆναι ἐν ζωῇ ὅλους αἰῶνας. ὥσπερ γὰρ ἐν σταδίῳ τὰ ἅρματα τρέχουσι καὶ τὸ προλαμβάνον ἐμποδίζει καὶ ἐπέχει καὶ κωλύει τὸ ἕτερον τοῦ μὴ προκόψαι καὶ προλαβεῖν εἰς νῖκος͵ οὕτως οἱ διαλογισμοὶ τῆς ψυχῆς καὶ τῆς ἁμαρτίας τρέχουσιν ἐν τῷ ἀνθρώπῳ. ἐὰν οὖν τύχῃ προλαβεῖν τὸν διαλογισμὸν τῆς ἁμαρτίας͵ ἐμποδίζει καὶ ἐπέχει καὶ ἀνακόπτει καὶ κωλύει τὴν ψυχὴν τοῦ μὴ προσεγγίσαι τῷ θεῷ καὶ τὸ κατ΄ αὐτῆς νῖκος ἄρασθαι.

But where God himself truly mounts and guides the soul, he always obtains the victory, skillfully directing and leading with expertise the chariot of the soul to a heavenly mind forever. God does not wage war against wickedness, but since he possesses all power and authority of himself, he brings about the victory by himself. Therefore the Cherubim go, not where they wish, but where the Rider in control directs them. Wherever he inclines them, there they go and he supports them. For Scripture says, “The hand of a man was under them” (Ez 10:21).

But where the Lord mounts and takes the reins of the soul into His own hands, He always wins, skilfully managing and guiding the chariot of the soul into a heavenly and inspired mind for ever. He does not war against wickedness; having always supreme power and authority in Himself, He works Himself the victory. So the Cherubim are driven, not where they are inclined of themselves to go, but where the Rider or Charioteer directs. Where He wills, they go; and He supports them. The hand of a man, it says, was under them.

ὅπου δὲ αὐτὸς ὁ κύριος ἐπιβαίνει καὶ ἡνιοχεῖ τὴν ψυχήν͵ πάντοτε αὐτὸς νικᾷ ἡνιοχῶν καὶ ὁδηγῶν ἐπιστημόνως τὸ ἅρμα τῆς ψυχῆς εἰς τὸ οὐράνιον καὶ ἔνθεον φρόνημα διὰ παντός. οὔτε γὰρ πολεμεῖ πρὸς τὴν κακίαν͵ ἀλλ΄ αὐθέντης καὶ ἐξουσιαστὴς ὑπάρχων ἀεὶ τὴν νίκην αὐτὸς ἐργάζεται. ἄγεται τοίνυν τὰ Χερουβὶμ οὐχ ὅπου θέλουσι πορεύεσθαι͵ ἀλλ΄ ὅπου ὁ ἐπιβεβηκὼς καὶ ἡνιοχῶν ὁδηγεῖ καὶ ὅπου θέλει αὐτός͵ ἐκεῖ πορεύονται καὶ αὐτὰ βαστάζει· χεὶρ γάρ φησιν ἀνθρώπου ὑποκάτω αὐτῶν ἦν.

Holy souls are led and guided by the Spirit of Christ, who directs them wherever he wishes them to go. Sometimes he leads them by his will through heavenly thoughts, sometimes through the body. Wherever he wishes, there they minister to him Just as the feet of the birds are the wings, so the heavenly light of the Spirit takes up the wings of thoughts worthy of the soul and leads and directs the soul as he knows best.

These holy souls are driven and guided by the Spirit of Christ, who holds the reins, whithersoever He pleases—when He pleases, in heavenly communings; when He pleases, that it should be in the body; where He pleases, there they minister. As the wings are the feet of the bird, so the heavenly light of the Spirit takes up the wings of the thoughts of worthy souls, guiding and managing as He knows best.

ἄγονται αἱ ἅγιαι ψυχαὶ καὶ ὁδη γοῦνται ὑπὸ τοῦ ἡνιοχοῦντος πνεύματος τοῦ Χριστοῦ͵ ὅπου βούλεται· ὅτε βούλεται͵ ἐν οὐρανίοις λογισμοῖς· ὅτε βούλεται͵ ἐν τῷ σώματι· ἔνθα βούλεται͵ ἐκεῖ αὐτῷ διακονοῦσιν. ὥσπερ γὰρ τοῦ πετεινοῦ οἱ πόδες τὰ πτερά εἰσιν͵ οὕτως τὸ οὐράνιον φῶς τοῦ πνεύματος ἀναλαμβάνει τὰ πτερὰ τῶν λογισμῶν τῶν ἀξίων ψυχῶν͵ ὁδηγοῦν καὶ ἡνιοχοῦν ὡς οἶδεν αὐτό.

10.    Therefore, when you hear such things, look to yourself and see whether you really possess these things in your own soul. These are not mere and empty words, but we are dealing with a work that truly goes on -42- in the soul. And if you do not possess these very important spiritual goods but you are lacking in them, be moved to sorrow, grieve and be continually in mourning as one who is still dead in regard to the Kingdom. And as one lies wounded, continually cry out to the Lord and ask with confidence that he may deign to give you this true life.

10. When thou hearest these things, therefore, look to thyself, whether thou art in deed and in truth possessed of them in thine own soul. They are not mere words spoken; it is a work of truth going on in thy soul. If thou hast it not, but art destitute of such spiritual good things, thou oughtest to have continual grief and sorrow and trouble, as one still dead to the kingdom. Like one that is wounded, be always crying to the Lord, and ask in faith, that this true life may be vouchsafed even to thee.

Σὺ τοίνυν ὅταν ἀκούῃς ταῦτα͵ πρόσχες σεαυτῷ͵ εἰ κέκτησαι ταῦτα ἐν ἔργῳ καὶ ἀληθείᾳ ἐν τῇ ψυχῇ σου. οὐ γάρ εἰσιν ἁπλῶς λόγοι λα λούμενοι͵ ἀλλ΄ ἔργον ἀληθείας ἐστὶν ἐν τῇ ψυχῇ γινόμενον. καὶ εἰ οὐ κέ κτησαι͵ ἀλλὰ πτωχεύεις ἐκ τῶν τηλικούτων πνευματικῶν ἀγαθῶν͵ λύπην καὶ πένθος καὶ πόνον ἀδιάλειπτον ὀφείλεις ἔχειν ὡς ἀκμὴν νεκρὸς ὢν ἀπὸ τῆς βασιλείας͵ καὶ ὡς τραυματίας ἀεὶ βόα πρὸς τὸν κύριον καὶ αἴτει πιστῶς͵ ἵνα καὶ αὐτὸς ταύτης τῆς ἀληθινῆς ζωῆς καταξιωθῇς.

And so God, who made your body, did not give it life from its very own nature nor from the body itself, nor from the food, drink, clothing, and footwear that he gave the body, but he arranged it that your body, created naked, should be able to live by means of such extrinsic things as food, drink, and clothing. (If the body were to attempt to exist only by its own constituted nature without accepting these exterior helps, it would deteriorate and perish.) In a similar way, it is so with the human soul. It does not have by nature the divine light, even though it has been created according to the image of God. For, indeed, God ordered the soul in his economy of salvation according to his good pleasure that it would enjoy eternal life. It would not be because of the soul’s very own nature but because of his Divinity, of his very Spirit, of his light, that the soul would receive its spiritual meat and drink and heavenly clothing which are truly the life of the soul.

When God made this body of ours, He did not grant to it that it should have life either from His own nature or from the body itself, nor meat and drink, raiment and shoes; He appointed that it should have all the supplies of life from without, making the body in itself quite naked, and it is impossible for the body to live at all apart from things outside itself, without food and drink and clothing. If it attempts to subsist upon its own nature alone, taking nothing from without, it wastes and perishes. In the same manner is it with the soul also. It has not the divine light, though it is created after the image of God. So has He ordered its conditions, and has been pleased that it should not have eternal life of its own nature; but of His Godhead, of His Spirit, of His light, it has spiritual meat and drink, and heavenly clothing, which are the soul’s life, the life indeed.

ὥσπερ γὰρ τὸ σῶμα τοῦτο ποιήσας ὁ θεὸς οὐκ ἐκ τῆς αὐτοῦ φύσεως οὐδὲ ἐκ τοῦ σώματος ἔδωκεν αὐτῷ ἔχειν τὴν ζωήν͵ τὴν βρῶσιν καὶ τὴν πόσιν καὶ τὰ ἐνδύματα καὶ τὰ ὑποδήματα͵ ἀλλὰ πᾶσαν τὴν οἰκονομίαν τῆς ζωῆς ἔξωθεν ἔδωκεν ἔχειν αὐτόν͵ καθ΄ ἑαυτὸ τὸ σῶμα γυμνὸν ποιή σας͵ καὶ χωρὶς τῶν ἔξωθεν τοῦ σώματος ὄντων ζῆσαι τὸ σῶμα ἀδύνατον͵ τουτέστι χωρὶς βρώσεως καὶ πόσεως καὶ ἐνδυμάτων· ἐὰν δὲ εἰς τὴν ἑαυτοῦ φύσιν μόνον στῇ μηδὲν τῶν ἔξωθεν προσλαβόν͵ διαφθείρεται καὶ ἀπόλλυται͵ τὸν αὐτὸν τρόπον καὶ ψυχὴ ἡ μὴ ἔχουσα φῶς θεῖον͵ κτισθεῖσα δὲ κατ΄ εἰκόνα θεοῦ· οὕτως γὰρ αὐτὴν ᾠκονόμησε καὶ εὐδόκησεν ἔχειν τὴν αἰώνιον ζωήν͵ οὐκ ἐκ τῆς ἰδίας φύσεως͵ ἀλλ΄ ἐκ τῆς ἑαυτοῦ θεότητος͵ ἐκ τοῦ ἰδίου πνεύματος͵ ἐκ τοῦ ἰδίου φωτὸς ἔχειν βρῶσιν καὶ πόσιν πνευματικὴν καὶ ἐνδύματα οὐράνια͵ ἅ ἐστιν ἡ ὄντως ζωὴ τῆς ψυχῆς.

11.    As, therefore, the body, as was said above, does not have life in itself, but receives it from outside, that is, from the earth, and without such material things of the earth it cannot live, so also the soul, unless it be regenerated into that “land of the living” (Ps 27:13) and there be fed spiritually and progress by growing spiritually unto the Lord and be adorned by the ineffable garments of heavenly beauty flowing out of the Godhead, without that food in joy and tranquility, the soul cannot clearly live.

11. As, then, we have seen that the body’s life is not from itself, but from without, from the earth, and apart from the things without it is impossible for it to live, so also, unless the soul be born now into that land of the living and spiritually draw nourishment from it and make increase, growing up unto the Lord, and be arrayed from the Godhead with the ineffable raiment of heavenly beauty, without that sustenance it is impossible for it to live, of itself, in enjoyment and rest.

ὥσπερ οὖν τῷ σώματι͵ καθὼς προείρηται͵ ἡ ζωὴ οὐκ ἐξ ἑαυτοῦ ἐστιν͵ ἀλλ΄ ἔξωθεν αὐτοῦ͵ τουτέστιν ἀπὸ τῆς γῆς͵ καὶ χωρὶς τῶν ἔξωθεν αὐτοῦ ὄντων ἀδύνατον αὐτὸ ζῆσαι͵ οὕτω καὶ ἡ ψυχή͵ ἐὰν μὴ γεννηθῇ ἀπὸ τοῦ νῦν εἰς ἐκείνην τὴν γῆν τῶν ζώντων κἀκεῖθεν τραφῇ πνευματικῶς καὶ αὐξήσῃ τῷ κυρίῳ προκόπτουσα καὶ ἀμφιασθῇ ἐκ τῆς θεότητος ἄρρητα ἄμφια οὐρανίου κάλλους͵ χωρὶς ἐκεί νης τῆς τροφῆς ζῆσαι αὐτὴν ἐν ἀπολαύσει καὶ ἀναπαύσει ἀφθάρτῳ ἀδύνατον.

For the divine nature has the bread of life who said: “I am the bread of life” (Jn 6:35), and “the living water” (Jn 4:10), and the “wine that gladdens the heart of man” (Ps 104:15), and “the oil of gladness” (Ps 45:8), and the whole array of food of the heavenly Spirit and the heavenly raiment of light coming from God. In these does the eternal life of the soul consist. Woe to the body if it were to rely solely on its own nature, because it would by nature disintegrate and die. Woe also to the soul if it finds its whole being in its own nature and trusts solely in its own operations, refusing the participation of the Divine Spirit because it does not have the eternal and divine life as a vital part of itself.

The divine nature contains the bread of life, which said, I am the bread of life and living water, and wine that maketh glad the heart of man, and the oil of gladness, and the whole variety of the food of the heavenly Spirit, and the heavenly raiment of light which comes from God. In these things the eternal life of the soul consists. Woe to the body when it stands upon its own nature, because then it wastes and dies; and woe to the soul if it takes its stand upon nothing but its own nature, and puts its trust in nothing but its own works, not having the fellowship of the Spirit of God, because it dies, not having the eternal life of the Godhead vouchsafed to it.

ἔχει γὰρ ἡ θεία φύσις καὶ ἄρτον ζωῆς͵ τὸν εἰπόντα· ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς͵ καὶ ὕδωρ ζῶν καὶ οἶνον εὐφραίνοντα καρδίαν ἀνθρώπου καὶ ἀγαλλιάσεως ἔλαιον καὶ παμποίκιλον τροφὴν οὐρανίου πνεύματος καὶ ἐνδύματα φωτὸς οὐράνια ἐκ τοῦ θεοῦ τυγ χάνοντα· ἐν τούτοις ἐστὶν ἡ αἰώνιος ζωὴ τῆς ψυχῆς. οὐαὶ σώματι͵ ὁπόταν εἰς τὴν ἑαυτοῦ φύσιν ἕστηκεν͵ ὅτι διαφθείρεται καὶ ἀποθνῄσκει· καὶ οὐαὶ ψυχῇ͵ εἰ εἰς τὴν ἑαυτῆς φύσιν μόνον ἕστηκε καὶ εἰς τὰ ἑαυτῆς ἔργα μόνον πέποιθε͵ μὴ ἔχουσα θείου πνεύματος κοινωνίαν͵ ὅτι ἀπο θνῄσκει ζωῆς αἰωνίου θεότητος μὴ καταξιωθεῖσα.

For just as it happens to sick men that, when the body can no longer take food, all the genuine friends, relatives, and loved ones lose all their hope for life and grieve, so God and all the holy angels are saddened by those who do not eat the heavenly food of the Spirit and do not live in a state of incorruption. These things, I repeat, are not simply words spoken, but are the work of the spiritual life, the work of truth, which is brought forth in the worthy and faithful soul.

When men are sick, as soon as the body is no longer able to receive nourishment, all hopes of them are given over, and all true friends and kinsfolk and lovers are in tears. In the same way, God and the holy angels are in tears over souls that are not nourished with the heavenly nourishment of the Spirit, and have not come to life in incorruption. These things, I say again, are not merely words that are spoken, but the work of spiritual life, the work of truth accomplished upon the soul that is worthy and faithful.

ὥσπερ γὰρ ἐπὶ τῶν ἀσθενούντων͵ ἐπὰν μηκέτι τὸ σῶμα δύνηται λαβεῖν τροφήν͵ ἀπελπί ζουσιν αὐτοὺς καὶ κλαίουσι πάντες γνήσιοι φίλοι͵ συγγενεῖς καὶ ἀγαπητοί͵ οὕτω κλαίει ὁ θεὸς καὶ οἱ ἅγιοι ἄγγελοι τὰς ψυχὰς τὰς μὴ τρεφομένας τροφὴν οὐράνιον τοῦ πνεύματος καὶ ἐν ἀφθαρσίᾳ ζησάσας. ταῦτα δὲ καὶ πάλιν φημί· οὔκ εἰσιν ἁπλῶς λόγοι λαλούμενοι͵ ἀλλ΄ ἔργον πνευματι κῆς ζωῆς͵ ἔργον ἀληθείας͵ εἰς τὴν ἀξίαν καὶ πιστὴν ψυχὴν γιγνόμενον.

12.    If, therefore, you have become a throne of God and the Heavenly Charioteer has mounted you and your whole soul is a spiritual eye ⁵ and has become totally light, and if you have been nourished with that heavenly food of the Spirit and you have drunk from the water of life and you have put on the raiment of ineffable light, if finally your interior man has experienced all these and has been rooted in the abundance of faith, then, behold, you already live the eternal life, indeed, with your soul resting with the Lord.

12. If then thou art become a throne of God, and the heavenly Charioteer has mounted thee, and thy whole soul has become a spiritual eye, and thy whole soul light; and if thou hast been nourished with that nourishment of the Spirit, and if thou hast been made to drink of the Living Water, and if thou hast put on the garments of the ineffable light; if thine inward man is established in the experience and full assurance of all these things, behold, thou livest, thou livest the eternal life indeed, and thy soul from henceforth is at rest with the Lord.

Εἰ τοίνυν ἐγένου θρόνος τοῦ θεοῦ καὶ ἐπιβέβηκεν ἐπὶ σὲ ὁ οὐράνιος ἡνίοχος καὶ ἐγένετο ἡ ψυχή σου ὅλη ὀφθαλμὸς πνευματικὸς καὶ ὅλη φῶς͵ καὶ εἰ ἐτράφης ἐκείνην τὴν τοῦ πνεύματος τροφὴν καὶ εἰ ἐποτίσθης ἐκ τοῦ ζῶντος ὕδατος καὶ εἰ ἐνεδύσω τὰ τοῦ ἀρρήτου φωτὸς ἐνδύματα͵ εἰ τούτων ἁπάντων ὁ ἔσω σου ἄνθρωπος ἐν πείρᾳ καὶ πληροφορίᾳ καθέστηκεν͵ ἰδοὺ ζῇς καὶ τὴν ὄντως αἰώνιον ζωὴν ἀπὸ τοῦ νῦν μετὰ τοῦ κυρίου ἀναπαυομένης τῆς ψυχῆς σου·

Look, you have received these things truly from the Lord so that you may live the true life. If, however, you are not conscious of having experienced any of these things, weep, mourn and groan because you have not yet been made a participator of the eternal and spiritual riches and you have not yet received true life. 7 Therefore, be worried at your poverty, beseeching the Lord night and day because you have settled for the serious poverty of sin.

Behold, thou hast received these things from the Lord and possessest them in truth, that thou mayest live the true life. But if thou art conscious that thou hast none of these things, then weep, and mourn, and lament, because even yet thou hast not found the eternal heavenly riches. Be in trouble therefore for thy penury, beseeching the Lord night and day, because thou hast stopped short in the dreadful poverty of sin.

ἰδοὺ κέκτησαι καὶ ἔλαβες ταῦτα παρὰ τοῦ κυρίου ἐν ἀληθείᾳ͵ ἵνα ζῇς ζωὴν ἀληθινήν. εἰ δὲ μηδὲν τούτων σύνοιδας σεαυτῷ͵ κλαῖε καὶ λυποῦ καὶ ὀδύρου͵ ὅτι τοῦ αἰωνίου καὶ πνευματικοῦ πλούτου ἀκμὴν οὐδέπω τετύχηκας καὶ τὴν ὄντως ζωὴν ἀκμὴν οὐδέπω ἐδέξω. πόνον οὖν ἔχε περὶ τῆς πτωχείας σου͵ δεόμενος τοῦ κυρίου νυκτὸς καὶ ἡμέρας͵ ὅτι εἰς τὴν δεινὴν πενίαν τῆς ἁμαρτίας ἕστηκας. εἴθε δὲ κἂν πόνον τις ἐκέκτητο διὰ τὴν ἑαυτοῦ πτωχείαν͵ καὶ μὴ ὥσπερ κεκορεσμένοι ἐν ἀμεριμνίᾳ διήγομεν.

Would that one be anxious about his penury! And would that we not live as though we are complacent in our smugness, because whoever is so burdened in this way should seek and cry out incessantly to the Lord and he will soon obtain redemption and heavenly riches, just as the Lord said in his story of the unjust judge and the widow. “How much more shall God avenge them who cry out to him night and day? Yes, I say unto you, he shall quickly vindicate them” (Lk 23:7). To whom be glory and power for ever. Amen.

Would to God that a man had even gained as much as this trouble because of his poverty—that we did not go on without a care, as though we were full! because one that is seriously troubled, and seeks and asks of the Lord continually, will soon find redemption and the heavenly riches, as the Lord said at the conclusion of His discourse of the Unjust Judge and the Widow, How much more shall God avenge them that cry to Him night and day? Yea, I say unto you, He shall avenge them speedily. To whom be glory and power for ever. Amen.

ὅτι ὁ πόνον ἔχων καὶ ζητῶν καὶ αἰτῶν τὸν κύριον ἀδιαλείπτως ταχέως τεύξεται τῆς ἀπολυτρώσεως καὶ τοῦ ἐπουρανίου πλούτου͵ καθὼς ὁ κύριος ἔλεγε περὶ τοῦ ἀδίκου κριτοῦ καὶ τῆς χήρας διεξερχόμενος τὸν λόγον· πόσῳ μᾶλλον ὁ θεὸς ποιήσει τὴν ἐκδίκησιν τῶν βοώντων πρὸς αὐτὸν νυκτὸς καὶ ἡμέρας· ναὶ λέγω͵ ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. ἀμήν.