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Translation based on The Practical and Theological Chapters and The Three Theological Discourses
tr. Paul Mcguckin, Cp Cistercian Studies Series: 41 (Cistercian Publ. Kalamazoo, Michigan, 1982) Greek: Capita theologica TLG: 3116.006  J. Darrouzès, Syméon le Nouveau Théologien, Chapitres théologiques, gnostiques et pratiques [Sources chrétiennes 51bis. Paris: Éditions du Cerf, 1996]: 40-186; 191.





2. t. Το ατο τερα κεφάλαια γνωστικά

τε κα θεολογικ κεʹ.





1.7. When the three-personed diety dwells within the saints’ and is known and felt to be present, it is not the fulfillment of desire, but the cause and beginning of a much greater and fervent desire. Because from this time on, the man who enjoys the presence finds that it gives him no rest. It drives him on towards the flames of an ever deepening desire for the Godhead as if he were being consumed and devoured by fire. The mind can find no limit in the one it yearns for. It cannot grasp him, and it cannot set any limit on its own de-sire and love. Yet as it strives to grasp and hold on to this endless goal, it feeds within itself a longing that knows no bounds and a love that can never be satisfied. (7.) ζʹ Ἡ γνωστῶς καὶ εὐαισθήτως γινομένη ἐνοίκησις τῆς τρισυποστάτου θεότητος ἐν τοῖς τελείοις οὐ πλήρωσις πόθου ἐστίν, ἀλλὰ μᾶλλον ἀρχὴ καὶ αἰτία σφοδροτέρου καὶ μείζονος πόθου. Ἔκτοτε γὰρ οὐκ ἐᾷ τὸν ὑποδεξάμενον αὐτὴν ἠρεμεῖν, ἀλλ’ ὡς ὑπὸ πυρὸς ἀεὶ ἐκκαιόμενον καὶ (5) πυρούμενον ἐπαίρεσθαι εἰς φλόγα πόθου θειοτέρου ποιεῖ. Κατάληψιν γὰρ καὶ τέλος τοῦ ποθουμένου εὑρεῖν ὁ νοῦς μὴ δυνάμενος οὐδὲ μέτρον τῷ πόθῳ καὶ τῇ ἀγάπῃ δύναται δοῦναι, ἀλλὰ τῷ ἀτελέστῳ τέλει φθάσαι καὶ καταλαβεῖν βιαζόμενος ἀτέλεστον ἀεὶ τὸν πόθον καὶ ἀπλήρωτον τὴν (10) ἀγάπην ἐν ἑαυτῷ περιφέρει.





1.8. When a man has reached this stage he does not imagine that he has found the source of the love and desire of God within himself. On the contrary, he considers that he really does not love God because he cannot embrace the fullness of love. He rates himself, then, as the lowest of all who fear God, and in the depths of his soul reckons that he is unworthy to be saved along with the faithful. (8.) ηʹ Ὁ εἰς τοῦτο τὸ πέρας ἐλθὼν οὐ δοκεῖ εὑρηκέναι ἀρχὴν πόθου ἢ ἀγάπης ἐν ἑαυτῷ τοῦ Θεοῦ, ἀλλ’ ὡς μὴ ἀγαπῶν τὸν Θεὸν διάκειται, τὸ πλήρωμα τῆς ἀγάπης μὴ καταλαβεῖν δυνηθείς· ὅθεν καὶ ὡς ἔσχατον ἡγούμενος ἑαυτὸν πάντων τῶν φοβουμένων τὸν Θεόν, ἀνάξιον ἑαυτὸν (5) ἡγεῖται ἀπὸ ψυχῆς καὶ τῆς μετὰ τῶν πιστῶν σωτηρίας.





1.35. During the night our eyes can make out only the spot where we light the glowing lantern. The rest of the world is night for us. In the same way, for those who sleep in the night of sin, the Good Master becomes only a faint glimmer. Even though he is the God who cannot be limited, he is limited by our weakness. But when a man suddenly lifts his eyes and contemplates the nature of reality in a way he has never done before, then he trembles and tears flood out spontaneously though he feels no sorrow. They purify him and wash him in a second baptism, that baptism Our Lord speaks about in the Gospels: `If a man is not born of water and the Spirit, he will not enter the kingdom of heaven’.’ And again he says: `If he is not born from on high:2 When he said `from on high; he signified being born of the Spirit (35.) λεʹ Ὥσπερ ἐν νυκτὶ τοῖς αἰσθητοῖς ὀφθαλμοῖς ἐν ἐκείνῳ τῷ τόπῳ βλέπομεν μόνον ἔνθα ἂν τοῦ φωτὸς τὸν λύχνον ἀνάψωμεν, ὁ δὲ λοιπὸς ἅπας κόσμος τὸ καθ’ ἡμᾶς @1 νύξ ἐστιν, οὕτω τοῖς ἐν νυκτὶ ἁμαρτημάτων καθεύδουσιν ὁ ἀγαθὸς δεσπότης φῶς μικρὸν γίνεται, Θεὸς ὢν τοῖς πᾶσιν (5) ἀχώρητος, φειδόμενος τῆς ἀσθενείας ἡμῶν. Καὶ τότε αἴφνης ἀναβλέπων ὁ ἄνθρωπος καὶ θεωρῶν τὴν φύσιν τῶν ὄντων, ὡς οὔποτε αὐτὴν ἐθεάσατο, ἐκπλήττεται καὶ ἀνωδύνως αὐτόματα προχέει τὰ δάκρυα, δι’ ὧν καθαίρεται καὶ βαπτίζεται τὸ δεύτερον βάπτισμα, βάπτισμα ἐκεῖνο, ὃ (10) λέγει διὰ τῶν εὐαγγελίων ὁ Κύριος· «Ἐὰν μή τις γεννηθῇ δι’ ὕδατος καὶ πνεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν τῶν οὐρανῶν». Καὶ πάλιν· «Ἐὰν μή τις γεννηθῇ ἄνωθεν», ἄνωθεν δὲ εἰπών, τὴν ἐκ τοῦ Πνεύματος ᾐνίξατο γέννησιν. (15





1.36. In the first baptism, water symbolizes tears and the oil of chrismation prefigures the inner anointing of the Spirit. But the second baptism is no longer a type of the truth, but the truth itself. (36.) λϛʹ Τὸ πρότερον βάπτισμα ἔχει τὸ ὕδωρ προϋ- πογράφον τὰ δάκρυα, ἔχει τὸ μύρον τοῦ χρίσματος προσημαῖ- νον τὸ νοητὸν μύρον τοῦ Πνεύματος. Τὸ δὲ δεύτερον οὐκέτι τύπος τῆς ἀληθείας, ἀλλ’ αὐτή ἐστιν ἡ ἀλήθεια.

2.1. PENITENCE IS NOT for the man who contemplates, [theologein]  just as contemplation is not for the man who must do penance. As far as [is] the rising from the setting of the sun, so does contemplation surpass penitence. A man who repents and does penitential works is like a sick and diseased person, or a wretched beggar crying out for alms, but the contemplative is someone who lives in the courts of the emperor, who wears splendid and royal garments. He is a confidant of the emperor, speaking with him constantly, and hour by hour listening directly to his commands and wishes.

1. αʹ Οτε τ θεολογοντι ρμόζει μετάνοια οτε τ μετανοοντι θεολογία· καθόσον γρ πέχουσιν νατολα π δυσμν, κατ τοσοτον ψηλοτέρα θεολογία τς μετανοίας στίν. σπερ γρ νθρωπος ν νόσοις κα σθενείαις διάγων ς ακοδυτν πένης κα κράζων (5) λεημοσύνην, οτως ν μετανοί ν κα τ τς μετανοίας ργα ν ληθεί ποιν χρηματίζει· δέ γε θεολογν μοιός στι τ ν τας βασιλείοις αλας ναστρεφομέν ν λαμπρότητι βασιλικωτάτης στολς κα οκεί ντι τ βασιλε λαλοντί τε ατ ε κα ξ ατο καθ’ ραν (10) νηχουμέν τρανς τ κείνου προστάγματα κα θελήματα.





2.2. As the knowledge of God develops within us, it becomes the cause and agent of our ignorance of all other beings, and this includes even God himself, for the immensity of his brilliant light blinds us to everything. Sensation which transcends all things is itself beyond sensation, and so it be-comes insensible to everything outside itself. How can we even call it a sensation when we cannot comprehend or grasp these things at all? We do not know what they are like, or their source and origin, or how they come about, let alone what they are in themselves. Is it not true that these things are really beyond sensation, and that the mind senses its own weakness and finds itself insensible to something which is beyond sensation? For that which the eye has not seen, or ear heard, which has never entered into the heart of man,’ how shall it fall within the scope of sensation?

2. βʹ προσθήκη τς γνώσεως το Θεο γνωσίας τν λλων πάντων ατία κα πρόξενος γίνεται, ο μν λλ κα ατο το Θεο, κα τ πολ τς λλάμψεως ατο παντελς βλεψία, κα πρ ασθησιν περτελς ασθησις πάντων τν ξω ταύτης ντων ναισθησία. γρ ποα (5) κα ποταπ κα πο κα τίνα κα πς τ ν ος στιν γνοοσα κα καταμαθεν κατανοσαι λως τατα μ ξισχύουσα πς ασθησις σται; Κα οχ μλλον πρ ασθησιν μν κενα, δ νος ν ασθήσει τς αυτο  σθενείας ναίσθητος πρς τ πρ ασθησιν ερεθ; (10) « γρ φθαλμς οκ εδε κα ος οκ κουσε κα π καρδίαν νθρώπου οκ νέβη», πς ασθήσει ποβληθήσον- ται;





2.3. The Lord who has graced us with these super-sensible things also gives us by his Spirit a new super-sensible sensation, so that through all our senses his gifts and graces, which supernaturally transcend sensation, can be sensed clearly and purely.

3. γʹ τ πρ ασθησιν μν χαριζόμενος Κύριος δίδωσιν μν κα πρ ασθησιν ασθησιν λλην δι το Πνεύματος ατο, πως τν πρ ασθησιν ατο δωρεν κα χαρισμάτων περφυς δι πασν τν ασθήσεων τρανς κα καθαρς ασθανώμεθα. (5)





2.4. Any man who is insensible to the One’ must be insensible to everything, just as he who senses the One thereby senses all things, even though he is outside all sensation. He stands within the sensation of all things, but is not overcome by this sensation.’

4. δʹ Πς ναίσθητος πρς τ ν πρς πάντα ναίσθη- τός στιν, ς κα ασθησιν χων πρς τ ν ν ασθήσει πάντων στ κα τς ασθήσεως πάντων κτός στιν. ν τ ασθήσει πάντων στ κα π τς ασθήσεως ατν ο καταλαμβάνεται. (5)





2.5. A man who is deaf to the word is deaf to all voices. But the man who hears the word can hear them all and still be deaf to everyone. He hears them all, but listens to none, except those who speak within the word. Even from these he takes nothing, for he listens only to the word who speaks silently through them.

5. εʹ κωφς πρς τν λόγον κωφς πρς πσαν φωνήν στιν, ς κα κούων το λόγου πάντων κούει· οτος κωφεύων στ πρς πσαν φωνήν, πάντων κούει κα οδενός, ε μ τν ν λόγ μόνων τος λόγους ποιουμέ- νων, κα οδ ατν, λλ το λόγου μόνου το ν τ φων (5) φώνως φθεγγομένου.





2.6. When a man hears and sees and feels in this way, he will know the meaning of my words. It is obvious that a man who is incapable of understanding has not kept the senses of his soul alive and healthy, and so he still has not learned that he was made to look upon visible creation and to be initiated into the intelligible world. If he receives this honor, but then lowers himself to the level of the senseless beasts weighed down with burdens,’ then he will stay like them and cannot be converted or called back or restored to his former dignity in accordance with the gift of the dispensation of our Lord and master Jesus Christ, the Son of God.’

6. ϛʹ κούων οτως κα βλέπων κα ασθανόμενος οδε τν λεγομένων τν δύναμιν. δ μ εδς πρόδηλός στιν τι οδ τ ασθητήρια τς ψυχς τετρανωμένα κα γι πιφέρεται· οτως δ χων οπω γνω τι «πόπτης κτίσθη τς ρωμένης κτίσεως κα μύστης τς νοουμένης»(5) λλ’ ν τιμ ν, παρεσυνεβλήθη κα μοιώθη τος νοήτοις κα χθοφόροις κτήνεσι κα μοιωθες μένει τοιοτος τι μ παναστραφείς, μ πανακληθείς, π τ πρτον  ξίωμα ναχθες κατ τν δωρεν τς οκονομίας το δεσπότου κα κυρίου μν ησο Χριστο το υο το (10) Θεο.





2.7. While you are below do not search out the things above. Before you are lifted above do not have much to do with the things below. Then you will not fall and lose both, or rather be left with only the lower things.

7. ζʹ Κάτω ν μ ρεύνα τ νω· πρ δ το γενέσθαι σε νω, μ πολυπραγμονήσς τ κάτω, να μ λισθήσας μφοτέρων κπέσς, μλλον δ συναπολειφθς τος κάτω.





2.8. When a man has been raised by the emperor from the direst poverty and given riches; when he has been clothed by him in illustrious dignity and splendid garments, and even called to stand in his presence, then surely he regards his emperor with affection and loves him greatly as his benefactor? He takes note of the uniform he now bears and appreciates the dignity and the riches that have fallen to him. All this applies [ in a similar way] to the monk who has truly abandoned the world and all its affairs, and come near to Christ. He has felt his call and has risen to the heights of spiritual contemplation by keeping the commandments. This man sees God himself without any error, and he clearly perceives the change that has come over him. He sees the grace of the Spirit always shining round him. This is called `the garment’ or `the royal purple; but it is really Christ himself, if only those who believe are truly clothed in him.’

8. ηʹ Καθάπερ π πτωχείας σχάτης π το βασιλέως ες πλοτον νενεχθείς, κα περιφανς ξίωμα στολήν τε παρ’ ατο λαμπρν νδυθες κα πρ προσώπου ατο στασθαι κελευσθείς, ατόν τε τν βασιλέα μετ πόθου ρ κα ς εεργέτην περαγαπ, τν στολήν τε (5) ν νεδύσατο τρανς κατανοε κα τ ξίωμα πιγινώσκει κα τν δοθέντα ατ πλοτον πίσταται· οτω κα μοναχς ληθς π το κόσμου κα τν ν ατ πραγμάτων ναχωρήσας κα προσελθν τ Χριστ, νακληθείς τε εαισθήτως κα πρς ψος πνευματικς θεωρίας δι τς (10) τν ντολν ργασίας νενεχθείς, ατόν τε τν Θεν πλανς ρ κα τν γενομένην ες ατν λλοίωσιν τρανς κατανοε· βλέπει γρ ε τν χάριν το Πνεύματος τν περιλάμπουσαν ατόν, τις νδυμα καλεται κα βασίλειος λουργίς, μλλον δ’ περ ατός στιν Χριστός, επερ ατν ο ες ατν (15) πιστεύοντες πενδύονται.





2.9. When a man is enriched with heavenly treasure—and I mean the presence and the indwelling of him who said: `I and the Father shall come and make our home in him;’—then such a man knows in his very soul what immense grace he has received and what great happiness he contains within the palace of his heart. He speaks to God like one friend to an-other,’ and in all boldness stands before the face of him who dwells in light inaccessible.”

9. θʹ τν οράνιον πλοτον πεπλουτηκώς, τν παρουσίαν λέγω κα κατασκήνωσιν το επόντος· «γ κα Πατρ λευσόμεθα κα μονν παρ’ ατ ποιήσομεν», ν γνώσει ψυχς πίσταται σης πέλαυσε χάριτος κα σον κα οον πιφέρεται λβον κατ τ νάκτορα τς καρδίας (5) ατο· ς γρ φίλος φίλ διαλεγόμενος τ Θε, πεπαρ-  ρησιασμένος παρίσταται πρ προσώπου το ν προσίτ κατοικοντος φωτί.





2.10. Blessed is the man who believes these things. Thrice blessed is he who strives by means of good works and holy asceticism to understand these things I have spoken of. When a man has arrived at the heights of this condition through knowledge and contemplation, he is an angel. Indeed I could go further, for he has come to stand in the presence of God like a son of God.

10. ιʹ Μακάριος πιστεύων τούτοις, τρισμακάριος σπεύδων δι πράξεως κα γώνων ερν καταλαβεν τν γνσιν τν ερημένων· γγελος, να μή τι πλέον επω, πεφθακς δι θεωρίας κα γνώσεως ν τ ψει ταύτης τς στάσεως κα πλησίον Θεο ς υἱὸς Θεο γεγονώς. (5)









2.11. When a man stands on the seashore he can see the endless waves of the ocean, but he can appreciate only a fraction of their whole extent. It is the same when a man has been counted worthy to gaze through contemplation on the boundless seas of the glory of God and to perceive him with his mind. He does not then see him as great as he is, but sees him only as great as is possible for the inner eyes of the soul that sees him.

11. ιαʹ ν τρόπον παρ τν αγιαλν τς θαλάσσης στάμενος βλέπει μν τν δάτων τ πειρον πέλαγος, ο μέντοι τ πέρας τούτων καταλαβεν δύναται, λλ μέρος τι καθορ· οτω κα ες τ πειρον πέλαγος τς το Θεο δόξης δι θεωρίας νατενίσαι ξιωθες κα κατιδεν ατ (5) νοερς, οχ σον στίν, λλ’ σον φικτν τος νοερος μμασιν ατο τς ψυχς καθορ.





2.12. It is like a man standing by the sea. If he is not con-tent just to look, he can go into the waters as deeply as he wants. And if spiritual persons want it, they too can enter into participation with the light of God by means of contemplation, to the extent that they are inspired by desire and knowledge.

12. ιβʹ σπερ παρ τν θάλασσαν στηκς ο μόνον ατν ρ, λλ κα ες τ δατα ατς εσέρχεται σον βούλεται, οτω κα ν τ φωτ το Θεο ο βουλόμενοι τν πνευματικν ν μεθέξει μα κα θεωρί, καθόσον δι’ φέσεως πειχθσι, μετ γνώσεως γίνονται. (5)





2.13. You can stand on the floodwalls and as long as you are not in the water you can see everything and grasp that whole ocean of water at a glance. But once you start to enter the water and become immersed, then the more you go down into it the more you lose sight of everything outside. It is the same for men who have come to participate in the divine light: the more they progress in divine knowledge, the more they fall into ignorance.’

13. ιγʹ Καθάπερ παρ τς θαλαττίας χθας στάμενος, ως μν ξω τν δάτων στίν, παντα καθορ κα τ πέλαγος τν δάτων κατανοε, πν δ ρξηται εσέρχεσθαι ν τος δασι κα ν κείνοις βαπτίζεσθαι, καθόσον κατέρχεται κατ τοσοτον κα τς θεωρίας τν ξω πολιμπάνεται· (5) οτω κα ο το θείου φωτς ν μεθέξει γενόμενοι, καθόσον ες γνσιν προκόπτουσι θείαν ες γνωσίαν μλλον κατ ναλογίαν μπίπτουσιν.





2.14. When a man goes up to his knees or even to his waist in the water, he can still see everything outside the water quite clearly, but when he goes down to the bottom and is completely underwater he can see nothing of the things out-side. He knows but one thing: that he is totally in the depths of the sea. It is exactly the same for men who make progress along the spiritual path and rise to the perfection of knowledge and contemplation.

14. ιδʹ σπερ ες τ δατα τς θαλάσσης μέχρι γονάτων τς σφύος γενόμενος παντα τρανς τ ξωθεν ντα τν δάτων ρ, πν δ ες τν βυσσον κατέλθ κα @ λος ατς π τ δατα γένηται, οκέτι τν ξωθεν ρν τι δύναται, ε μ τοτο μόνον οδεν τι λος ν τ βυθ (5) τς θαλάσσης στίν· οτω συμβαίνει γίνεσθαι κα ες τος κατ προκοπν πνευματικν αξάνοντας κα ες τελειότητα γνώσεως κα θεωρίας νερχομένους.





2.15. When it happens that men who are advancing to-wards spiritual perfection are partly illuminated (that is, only their mind is enlightened), then they see the glory of the Lord intelligibly as if in a mirror. This grace from above teaches them knowledge’ in a mystical way and confers a revelation of mysteries which leads them from the contemplation of beings to the knowledge of him who is beyond all beings.

15. ιεʹ ταν ο πρς τν πνευματικν προκόπτοντες τελειότητα μερικς φωτίζωνται, τοι μόνον λλάμπωνται τν νον, τότε τν δόξαν Κυρίου νοερς νοπτρίζονται κα πιγνώσεως γνσιν κα ποκαλύψεις μυστηρίων π τς νωθεν χάριτος μυστικς κδιδάσκονται π τς τν (5) ντων θεωρίας π τν το πρ τ ντα ντος ναγόμενοι γνσιν.





2.16. When men come close to perfection and yet see it only in part, they are frightened when they realize that it is impossible to grasp or seize what they see. As they penetrate into the light of knowledge, so do they receive an under-standing of their own ignorance. When that which appeared to them rather indistinctly at first, showing itself as if in a mirror’ and partly illuminating what their minds have grasped, sees fit to allow itself to be seen fully and to be united by participation with the man it has illumined, then it gathers him completely into itself. He is then totally with-in the depths of the Spirit, just as if he had been dropped into a bottomless abyss of illuminated waters. When this happens he rises ineffably into perfect unknowing, for he has transcended all knowledge.

16. ιϛʹ Ο τ τελειότητι προσεγγίζοντες κα τι βλέ- ποντες ς κ μέρους τν πειρίαν κα καταληψίαν νπερ ρσι κατανοοντες κπλήττονται· καθόσον γρ τ φωτ τς γνώσεως πεισέρχονται, πίγνωσιν τς αυτν γνωσίας λαμβάνουσιν· πηνίκα δ τ μυδρς πως φαινόμενον (5) ατος κα ς ν σόπτρ δεικνύμενον κα μερικς λλάμπον ατν τ νοούμενον, φθναι πλέον εδοκήσει κα νωθναι κατ μέθεξιν τ λλαμπομέν, λον ατν περιλαμβάνον ν αυτ, κα λος κενος ν τ βάθει το Πνεύματος ς ν μέσ βύσσου φωτοειδν δάτων πείρων ναπολειφθ(10) τηνικατα ες παντελ γνωσίαν, ς πρ πασαν γνσιν γενόμενος, πορρήτως νέρχεται.





2.17. When the mind is simple, or rather stripped of all conceptions and completely clothed in the simple light of God and hidden within it, it can find no other object in which it is established to which it can direct the motion of its thought. It remains in the depths of God’s light and can see nothing outside. This is what the saying means: `God is light.” He is the supreme light, and for all those who have achieved it, the repose of all contemplation.

17. ιζʹ πλος ν νος, μλλον δ πάσης ννοίας γυμνς κα ν πλ εσδς λος θεί φωτί, π’ ατο καλυπτόμενος, οκ χει λλο τι το ν πάρχει ερεν να κα πρς τν κείνου κατανόησιν κινηθ, λλ μένει ν τ βυθ το θείου φωτός, ξω λως ποβλέψαι μ συγχωρού-  (5) μενος. Κα τοτό στιν· « Θες φς στι» κα «φς τ κρότατον» «κα ο γενομένοις πάσης θεωρίας νάπαυσις».





2.18. So although the mind is always in motion, it becomes motionless and empty of thought when it is completely covered by the divine darkness and light; or rather, it is in the vision, the sensation, and the enjoyment of these good things that it is established, for the depths of the waters of the sea are not exactly the same as the depths of the Holy Spirit, who is the living water of eternal life.’ Everything to do with such a life ] is incomprehensible, beyond explanation or understanding, and once the mind has gone beyond visible and conceptual reality, it moves and turns motionlessly round these things alone. It lives a life beyond life. It is light within light, though not a light to itself; for then it is not itself that it sees, but him who is above it; and the glory from him takes the mind away from its own thought so that it no longer knows itself.

18. ιηʹ κίνητος τηνικατα εικίνητος νος κα πάντ νέννοιος γίνεται πηνίκα λος π το θείου γνόφου κα φωτς καλυφθ· πλν ν θεωρί πάρχει κα ασθήσει κα πολαύσει τν ν ος στιν γαθν. Ο γρ σπερ βυθς τν τς θαλάσσης δάτων, οτω κα βυθός στι το (5) γίου Πνεύματος, λλ’ δωρ πάρχει ζν αωνίου ζως. Πάντα δ τ κεσε κατανόητα, νερμήνευτα κα κατά- ληπτά εσιν, ν ος νος πάντα τ ρώμενα κα νοούμενα διαβς γίνεται κα ν μόνοις κείνοις κινήτως κινεται κα στρέφεται, ζν πρ ζων ν ζω, φς ν ν φωτ κα ο (10) φς τ καθ’ αυτόν· ο γρ αυτν τότε λλ τν πρ ατν καθορ κα κ τς κεθεν δόξης τν ννοιαν λλοιούμε- νος λον αυτν γνοε.









2.19. A man who has achieved the measures of perfection is dead and not dead, for he lives in union with God because he no longer lives for himself.’ He is a blind man, for he no longer sees by nature. He has transcended all natural vision because he has received new and better eyes, beyond comparison with those of nature, and so he sees beyond nature. He neither stirs nor moves, for all [need of] movement has been fulfilled in him. He is devoid of thoughts because he has become one with him who is beyond understanding. He rests where there is no more stirring of the mind, no movement at all, either of reflecting, reasoning, or understanding, for there is no way it can conceive or define something beyond thought or conception, and it is therefore in a state of rest. This rest is the stillness of blessedness beyond all sensation, through a true sensation of these indescribable delights which we truly enjoy without effort.

19. ιθʹ Νεκρς κα ο νεκρς ν ες μέτρα πεφθακς τελειότητός στι ζν ν πάρχει Θε, ς μ ζν αυτ· τυφλός, ς ο φύσει ρν· πάσης φυσικς ράσεως πέρτε- ρος γεγονώς, ς καινος φθαλμος κα κρείττονας πρ τος τς φύσεως συγκρίτως λαβν κα πρ φύσιν (5) ρν· νενέργητος κα κίνητος, ς πσαν αυτο πληρώσας νέργειαν· νέννοιος, ς ν τ το πρ ννοιαν νώσει γενόμενος κα καταπαύσας νθα οκ στι νος νέργεια, τοι πρς νθύμησιν λογισμν ννοιαν λως κίνησις· τ γρ κατανόητα κα μήχανα κατανοεν καταμανθάνειν (10) δυνατε κα οονε ν τούτοις παναπαύεται, νάπαυσιν  κείνην τν κινησίαν τς μακαρίας ναισθησίας, ν ασθήσει βεβαί τν νεκφράστων δηλονότι περιέργως ντρυφν  γαθν.

2.20. If someone has not been judged worthy to come to such a degree of perfection and gain possession of these good things, he can only blame himself. He must not excuse him-self by saying that the whole thing is impossible, or that even if perfection does come, it comes on us unawares. No, he must know for certain from the scriptures that this is all possible and true, something that comes to effect and motivates our consciousness. A man only deprives himself of these good things as he is negligent, and when he breaks the commandments.’

20. κʹ μ πρς τ τοιοτον μέτρον τς τελειότητος φθάσαι καταξιωθες κα τν τοιούτων ν κατασχέσει γενέσθαι καλν αυτο μόνου καταγινωσκέτω κα μ λεγέτω προφασιζόμενος, τι δύνατόν στι τ πργμα τι γίνεται μν τελειότης, γνώστως δέ, λλ γινωσκέτω, (5) πληροφορούμενος π τν θείων γραφν, τι τ μν πργμα δυνατν κα ληθές στιν, ργ γινόμενον κα γνωστς νεργούμενον, τ δ λλείψει κα ργί τν ντολν ατς αυτν καστος τν τοιούτων κατ ναλογίαν ποστερε γαθν. (10)

2.21. Many read the divine Scriptures and others hear them read. Few, however, are able to understand rightly the meaning and significance of what is read. They say that what the Scriptures speak of is impossible, or they judge them completely unworthy of faith, or interpret them wickedly. They reckon that things said of the present apply to the future, and they take the sayings about things to come as if they had already happened or were daily events. There is no right judgement among them,’ and no true discernment in the affairs of God and man.

21. καʹ Πολλο μν ναγινώσκουσι τς θείας γραφάς, ο δ κα ναγινωσκομένας κούουσιν, λίγοι δ ο κα τν ναγινωσκομένων τν δύναμιν κα τν ννοιαν ρθς εδέναι δυνάμενοι· ο ποτ μν δύνατα εναι τ π τν θείων γραφν λεγόμενα ποφαίνονται, ποτ δ κα πιστα παντε- (5) λς γονται, κα λληγοροσι τατα κακς κα τ μν κατ τν νεσττα χρόνον λεγόμενα ς πρς τ μέλλον κβναι κρίνουσι, τ δ περ τν μελλόντων ερημένα, ς δη γεγονότα κα καθεκάστην γινόμενα κλαμβάνονται· κα οτως οκ στι κρίσις ρθ ν ατος οδ διάγνωσις (10) ληθς ν θείοις κα νθρωπίνοις πράγμασιν.

2.22. From the beginning God created two worlds, the visible and the invisible. But there is one single emperor of all visible reality, bearing in himself the characters of both worlds—what can be seen in him, that is, and what can only be comprehended about him. And in accordance with these two worlds there are two suns shining: one can be sensed, the other comprehended. What our sun is for this visible and sensory world, God is for the invisible and intelligible world. He is called the sun of righteousness and so he is.’ So, then, we have these two suns, one sensible and one intelligible, just as there are two worlds, as I have said. One of these — that is the sensible world and all it constains — is illuminated by this sensible and visible sun, but the other—that is the intelligible world and all those in it—is illumined and enlightened by the sun of righteousness. So on the one hand, sensory things are illuminated by the sensible sun and, on the other, intelligible reality is illumined by the intelligible sun. But there is no full union or understanding or communion between the two, either from the intelligible to the sensible, or from the sensible world to the intelligible.’

22. κβʹ Θες ξ ρχς δύο κόσμους πεποίηκεν, ρατν κα όρατον, να δ βασιλέα τν ρωμένων τν δύο κόσμων ν αυτ τος χαρακτρας πιφερόμενον κατά γε τ ρώμενον κα ατ τ νοούμενον. Τούτοις καταλλήλως κα δύο πιλάμπουσιν λιοι, ασθητς οτος κα νοητς λλος· (5) κα περ στν ν τος ρωμένοις κα ασθητος λιος, τοτο ν τος οράτοις κα νοητος Θεός, λιος γρ τς δικαιοσύνης  κα στι κα λέγεται. δο γον δύο κατ τατα λιοι, ες ασθητς κα ες νοητός, σπερ κα δύο κόσμοι, καθς ερηται· κα μν ες τν δύο, γουν ασθητς (10) κόσμος κα τ ν ατ πάντα, π το ασθητο τούτου κα ρωμένου λίου φωτίζονται· δ τερος, τοι νοητς κα ο ν ατ, π το νοητο λίου τς δικαιοσύνης καταλάμπονται κα φαιδρύνονται. Τά τε ον ασθητ π το ασθητο, τά τε νοητ π το νοητο λίου διρημένως (15) λλήλων καταφωτίζονται, μηδεμίαν χόντων πρς λληλα νωσιν γνσιν κοινωνίαν τ σύνολον, μήτε τν νοητν πρς τ ασθητά, μήτε τν ασθητν πρς τ νοητά.

2.23. Unique among all visible and intelligible things, man has been made two-fold by God. He has a body formed of the four elements with sensibility and breath and by these he communicates with the elements and lives within them. He also has a soul [ endowed] with an immaterial, incorporeal rationality which is united with them in an inexpressible and indetectable way, and blended [with them] without mixture or confusion. This is what constitutes an individual man, an animal who is mortal and immortal, visible yet invisible, sensible and intelligible, and capable of seeing visible creation as well as of comprehending the intelligible. And just as the two suns each reserve their energies for their own worlds, so it follows that in the one human nature the first illumines the body and the other the soul. But each of the suns communicates its own light to the one it illumines by participation, either abundantly or poorly, depending on our receptivity.

23. κγʹ Μόνος κ τν ρωμένων κα νοουμένων πάντων νθρωπος διπλος κτίσθη παρ Θεο, σμα μν χων κ τεσσάρων συνεστηκς στοιχείων, ασθησίν τε κα πνον δι’ ν τούτων τν στοιχείων μετέχει κα ζ ν ατος, ψυχν δ νοερν κα ϋλον κα σώματον ρρήτως ν τούτοις (5) κα νεξιχνιάστως συνηνωμένην κα συγκεκραμένην μίκτως κα συγχύτως. Τατα δέ στιν νθρωπος ες, ζον θνητν κα θάνατον, ρατν κα όρατον, ασθητν κα νοούμενον, ποπτικν τς ρωμένης κτίσεως, γνωστικν τς νοουμένης. σπερ γον ν τος δυσ κόσμοις ο δύο (10) τας νεργείαις διαμερίζονται λιοι, οτω κα ν τ ν νθρώπ· μν γρ τ σμα, δ τν ψυχν ατο περιλάμπει, κα το οκείου φωτς τς μεθέξεως καστος τ π’ ατο λλαμπόμενον κατ τν δεκτικν δύναμιν ατο πλουσίως νδες μεταδίδωσιν. (15)

2.24. The sensible sun is seen but does not see. The intelligible sun is seen by all those who are worthy, and also sees all men, but especially those who see it. The sensible sun neither speaks nor bestows the power of speech on others. The intelligible sun speaks with its friends and graces them all with speech. The sensible sun shines on our gardens, but merely evaporates the moisture from the soil by the heat of its rays; It is not this which feeds the plants and the seeds. But the intelligible [ sun 1 reveals itself to the soul and does both things: it evaporates the moisture of the passions and cleans their corruption from them, and then it brings fertility to the land of the soul’ where little by little the plants of the virtues are fostered and watered.

24. κδʹ ασθητς λιος θεωρεται, ο θεωρε· νοητς κα θεωρεται παρ τν ξίων κα πάντας ρ κα μλλον τος ρντας ατόν. ασθητς ο λαλε οδ λαλεν τινι δίδωσιν· νοητς κα λαλε τος αυτο φίλοις κα λαλεν τος πσι χαρίζεται. ασθητς ν τ (5) ασθητ κήπ λάμψας, τ θερμότητι τν κτίνων τ γρν  μόνον ποξηραίνει τς γς, ο μέντοι γε κα πιαίνει τ φυτ κα τ σπέρματα· νοητς δ τ μφότερα ν τ ψυχ πιφανες κατεργάζεται, τν γρότητα ξηραίνει τν τν παθν κα τν βδελυγμίαν τν ξ ατν ποκαθαίρει (10) κα πιότητα τ νοερ μπαρέχει γ τς ψυχς, ξ ς ρδευόμενα τρέφονται κατ’ λίγον τν ρετν τ φυτά.

2.25. The sensible sun rises to shine on the world of sense and all it contains: men, wild beasts, flocks, or any other creature. On all of these it sheds its light equally, but then it goes down and again leaves in darkness the place where once it shone. The intelligible [ sun’ shines eternally, and was shining, complete in all complete reality, yet not contained by it. It is separate and distinct from its creatures, yet not separated from them. It is complete in all places, yet no-where, and complete in all visible creatures yet completely outside them. It is complete in the visible and complete in the invisible. It is completely present everywhere, yet never completely in any place.

25. κεʹ ασθητς λιος νατέλλει κα φωτίζει τν κόσμον τν ασθητν κα πάντα τ ν ατ, νθρώπους, θηρία, κτήνη κα ε τι τερον, φ’ ος πίσης κα τ φς φαπλο, δύνει δ πάλιν κα σκοτεινν καταλιμπάνει τν τόπον νπερ κατέλαμπεν. νοητς λάμπει ε κα λαμπεν, (5) λος ν λ τ παντ χωρήτως χωρούμενος, κ δ τν π’ ατο κτισθέντων ποκεχώρισται κα λος τούτων διαστάτως διΐσταται, ν λ λος ν τ παντ κα οδαμο, ν λοις λος τος ρωμένοις κτίσμασι κα λος τούτων κτός, λος ν τος ρωμένοις κα λος ν τος (10) οράτοις, κα πανταχο λος πάρεστι κα λος οδαμς οδαμο.











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