When in the homily on the Passover he discussed the meaning 823 of all the rites performed at the old Passover, he also caused the hearer to pass from the letter to the spirit: for, when he came to the staff, and solved the riddle of this, he commanded the man who eats this our Passover in truth to lean upon the staff of faith, using these words: «Stand firmly, with feet strongly planted, being in no point shaken by the adversaries, nor carried away by words of plausibility. These things Christ fulfilled, the subverter of the letter, the fulfiller of the spirit» 824. If 'the letter killeth, but the spirit giveth life' 825, and Christ is life as it is written, «When Christ our life shall be revealed» 826, how can it be that when the life came that which slew was not abolished? since, if you deny that the law was abolished in the letter, but brought to confirmation in the spirit, Paul also will be seen to say contradictory things, writing in one place that he 'annulled the law of commandments in teachings' 827, and saying in another, «Do we therefore annul the law through faith? For be it. Nay we establish the law» 828, recognising the |307 commandment as 'holy and just and good' 829, and in another sorrowfully crying to those who chose after recognition of the truth to live by the law, «Ye who are justified in the law have been annulled from Christ, ye have fallen from grace» 830. It is a thing impossible that of the same object he should say that it has been annulled and openly confess that it has been established, and that he should admire it as just and good, while he rejects those who are justified in this and asserts that they have fallen from the grace that is in Christ. For it seems to some extent likely that we [shall remove] the enigma..... from doubt if we look carefully at the words of Gregory the Theologian 831; for he called Christ 'the subverter of the letter, but the fulfiller of the spirit'. Let us therefore cleave to the law inasmuch as it has been fulfilled, but let us neglect it, let us make haste to eradicate it with the swift foot of the word inasmuch as it has been abolished, rightly treating its bodily observances with contempt. Nay, you say, but that holy man says that the letter was abolished, while you say the law, inasmuch as you said that Paul is a subverter of the law. Rather ..... from what we have said you have the certain truth which |308 was before likely. When Paul says that the law of commandments was annulled, we say that he means that according to the letter it was annulled, trusting to the words of Gregory; and there is therefore nothing that prevents me also from calling the letter the law. However 832, if you desire to hear one of the fathers saying that the law was abolished when he should have said the letter, we will readily produce this citation also for you.
> > LXXXIV. ---- OF THE SAME FROM THE 20th LETTER OF THE 8th BOOK OF THOSE WRITTEN DURING EPISCOPACY, WHICH WAS ADDRESSED TO THE MONKS OF THE HOUSE OF MAR ISAAC 833.
[513-8.] But the 'abomination of desolation ' (for you asked this also as well) Daniel the prophet mentions at the end of the 10th vision, saying thus: «And in the middle of the week the sacrifice and the libation shall be taken away, and together with these things upon the temple shall be the abomination of desolation» 834; and a mention of it was made also in the gospels 835. And John the holy and of renowned memory, who adorned the throne 836 of |309 the church of Constantinople at that time, said 837 that the abomination of desolation is the image which Hadrian, king of the Romans, set up within the temple, when he encamped against Jerusalem838: for it is the habit of Scripture to say that likenesses made with hands, and the graven statues of the demon-worship of the heathen, are an abomination, as Manasseh says in the song that he set up abominations and multiplied pollutions 839. For it is better for us to say that the abomination of desolation is Antichrist; since it is impossible for us to interpret all the expressions contained in the gospel in the same passage like a record of Scripture 840 history. Of him the apostle also in writing to the Thessalonians said, «In order that the man of sin may be revealed, the son of perdition, who is opposed to and exalteth himself against everyone that is called God or is an object of worship, so that he sits in the temple of God, declaring himself to be God» 841: for the temple at Jerusalem is termed a ' holy place'. For it is possible for the same words of the gospel to be taken both in a historical sense as referring to the desolation and devastation of Jerusalem, and in a sublime sense to the complete |310 desolation and end of the world. But for your assurance I have thought it to be necessary for us to cite also the words of the interpretation of the man whom we have mentioned, the holy John, which are these: a But he said that the image of him who came at that time, who also devastated the city, and set up the image within the temple, is an abomination; wherefore also he called it a desolation» 842.
> > LXXXV. ---- Of THE SAME HOLY SEVERUS FHOM THE 27th LETTER OF THE 2nd BOOK OF THOSE WRITTEN AFTER BANISHMENT, WHICH WAS ADDRESSED TO SERGIUS THE COUNT AND archiatros 843.
[519-38. ] You ask why our Lord and God Jesus Christ took Peter and the sons of Zebedee, James that is and John, apart from the other apostles and disciples, and this when he raised the daughter of the president of the synagogue who was dead, and again when he took them up with him into the mountain, and as the text of the gospel says ' was transfigured before them, and his face |311 shone like the sun, and his raiment Became bright like the light' 844. My opinion is that he shows them such honours beyond the others because they had a more specially acute mind, and one that rose with the height of the Godhead of him who voluntarily humbled himself for us and condescended to become incarnate and remained in the same and did not leave his most exalted glory and his divine height 845. For Peter after he had confessed him and said, «Thou art the Christ the Son of the living God», heard the plain words, «Blessed art thou, Simon Bar Jona, for flesh and blood revealed it not to thee but my Father which is in heaven» 846. And James and John, as Mark the Evangelist related, being brothers in the spirit more than in the body, were named by our Saviour Bnai ragsh, that is 'sons of thunder' 847. The reason for which they merited such an appellation was that he who proclaimed, «In the beginning was the Word, and the Word was with God, and the Word was God» 848, loudly thundered the divine utterance from heaven |312 and the gift of the Spirit that in truth came down thence, and stirred the attention of all nations by reason of the wonder, and tore up from its roots and as one might say from its foundations every false and human opinion that creeps upon the earth 849. For it is manifest that James also was rich in the same grace as his brother, according to the unerring testimony of him who honoured them by one comman appellation. But some have said that the reason for which those three were peculiarly honoured beyond the rest of the disciples was that they specially loved Jesus, and in the same way he also too loved them, because of the virtues that were in them, as the very wise John bishop of Constantinople also said in the 56th homily of the Commentary on the Gospel of Matthew, where he thus interpreted the words concerning them: «Why did he take these? Because these excelled the others. And Peter showed the superiority by the fact that he loved him much, and John by the fact that he was much loved, and James by the answer which he returned saying, 'We can drink the cup', and not by the answer only, but also by other actions, among them the fact that he carried out what he said. For he was so troublesome and burdensome to the Jews that Herod |313 thought this would be a great present to give to the Jews if he put him to death» 850. The words used by our Lord to his disciples, «Greet no man by the way» 851 naturally cause perplexity among those who read the divine Scriptures superficially: for greeting more especially becomes ministers of peace and teachers of a humble disposition.
But it is not possible for us to take the actual injunction as bearing this meaning; for our Saviour is thereby shown to contradict himself and to be making use of injunctions which do not agree with one another; for Matthew wrote of him that he said to his disciples, «And, if ye greet your friends only, what special thing do ye? Do not the tax-gatherers also the same? » 852. How then can he who enjoins us to greet not only those who are friends but also enemies prohibit us from greeting those who meet us on the way? Accordingly therefore it is manifest that we must direct the purport of the injunction to another meaning. It is the habit of men to visit their acquaintances who live at a distance from them, and whom they have not seen for a long time, making this the occasion |314 of a journey, the greeting of those persons, as Luke wrote of Mary the God-bearer that the reason for which she went to the hill-country was to greet Elizabeth, saying thus: «And Mary arose in the same days, and went to the hill-country in haste, to a city of Judah, and entered the house of Zacharias, and greeted Elizabeth» 853. Since therefore our Lord and God wished his disciples to be unencumbered and self-reliant, and that they should be very zealous for the preaching-journey, he prohibited such greeting, when they were setting out on the apostolic and divine journey, lest they should give up the zeal for the journey set before them and enter upon the journey that is called vain, which leads aside to another path. For he wished the divine service of the gospel-message and of the saving preaching to be honoured before fitting human affection and the love that creeps upon the earth. And the approved Cyril also bishop of Alexandria wrote in agreement with these things in precise words and at length, in the 62nd homily of the Commentary on the Gospel of Luke: «Again how could it not be incumbent on men who were to enlighten those that were in darkness and to bring |315 them to the knowledge of the truth above all others to adopt a gentle demeanour and great affability, and not roughly shun intercourse with them, so as to refuse even to greet them? though it indeed becomes saints together with other good qualities to have that also of approaching people in a proper way and giving greeting. For perhaps it would happen that those who met them were not under all circumstances unbelievers, but also some of those who shared their opinions, or of those who had been already enlightened, so that for this reason it was necessary to give them a message of love, I mean the word ' Hail! '. What therefore? And for this reason Christ does not give the injunction in order that they may be misanthropes, nor does he give it in order to show honour to 854 a refusal to offer greeting, but rather he teaches them to avoid such refusal.
It is not unreasonable for us to understand that, when the disciples were going round the cities and villages, and propounding the mysteries relating to the divine doctrines to those in every place, they did not then wish to do this without distraction, but so to speak at leisure, turning out of the way and making use of certain diversions, because someone perhaps wished to see a man whom he knew |316 and his friend, and afterwards spend the time proper for teaching in gluttony, not in urgent things. Accordingly he says that, showing unencumbered zeal for the divine proclamation, they should be sure not to give attention that does not profit to friendships (but rather that which pleases God is placed before every thing), and, while employing acts of courtesy that cannot be impugned and do not occupy attention, to give close attention to the apostolic business» 855.
> > LXXXVI. ---- OF THE SAME FROM THE 70th LETTER OF THE 6th BOOK OF THOSE WRITTEN AFTER BANISHMENT, WHICH WAS ADDRESSED TO SERGIUS THE COUNT AND archiatros 856.
[619-38.] As to the fact that our Lord and God Jesus Christ appeared after the Resurrection to Peter and John and their companions, and commanded them to cast the net on the right side of the ship, and to catch a multitude of great fish, making up the number of 153, I say in brief language that its meaning |317 is this 857. The gospel related that that night after toiling greatly they caught nothing whatever; and this narrative, when transferred to spiritual and suprasensual sublimity, suggests to us that before our Saviour's coming there was night in this world, for human affairs were devoid of the knowledge of God, being devoted to the service of gods falsely so-called; but, when a kind of rising and dawn of light took place, when our Saviour came and rose and shone upon those on earth, like a 'Sun of righteousness' (this the divine Scripture says 858), then the apostolic net was let down, and made a great catch of men, and for this reason had the right side allotted to it. For Moses and the prophets, when they let down the fishing-net, during the past night, caught the people of Israel only, while these often jumped out of the net and served demons, and the present state is understood to be the same as if they had not been caught 859. Wherefore, also they 860 left for the apostles the most honourable place on the right, while they themselves occupied the left station, which according to our custom is inferior in honour. But in respect of the fish which were caught the number 100 shows the great |318 multitude from the nations who were caught by the proclamation of the gospel; and, when Israel did not succeed, the teaching of the gospel seized that which is perfect;for the number 100 is perfect, being composed of 10 times 10. Wherefore also our Saviour likened all rational creation to 100 sheep, saying that 99 861............
> > LXXXVII. ---- OF THE SAME ON OUR LORD'S SAYING, « I WILL NOT DRINK WITH YOU HENCEFORTH OF THIS PRODUCT OF THE VINE TILL THE DAY ON WHICH I SHALL DRINK IT ANEW WITH YOU IN MY FATHER'S KINGDOM»862, FROM THE 60th LETTER 863, WHICH WAS ADDRESSED TO LEONTIUS THE PRESBYTER 864.
Wherefore also our Saviour likened all rational creation to 100 sheep, saying that 99 861............ > > LXXXVII. ---- OF THE SAME ON OUR LORD'S SAYING, « I WILL NOT DRINK WITH YOU HENCEFORTH OF THIS PRODUCT OF THE VINE TILL THE DAY ON WHICH I SHALL DRINK IT ANEW WITH YOU IN MY FATHER'S KINGDOM»862, FROM THE 60th LETTER 863, WHICH WAS ADDRESSED TO LEONTIUS THE PRESBYTER 864.
[514-8.] But the words spoken by our Saviour to the disciples at the institution of the new and divine mystery, «I will not drink henceforth of this product of the vine till the day on which I shall drink it with you new in my Father's kingdom» are explained and interpreted in two ways. John bishop of |319 Constantinople says that the new drinking of the cup is that occasion on which he drank with his disciples after the Resurrection, thereby confirming the nature of the body which rose, and eradicating the profane notion of phantasy; for the holy Peter is related in the Acts of the Apostles to have said to Cornelius, «Us who ate and drank with him after he rose from the dead» 865. But Gregory the Theologian in the homily on the Passover says that the new drinking of the cup is the revelation of the divine conceptions that shall take place and is expected in the kingdom of the heavens, when mirrors and riddles are done away, and the sight face to face is revealed, as the divine apostle says 866. But it is fitting that I should quote to you these words of the doctor, the contents of which are as follows: «We shall receive the Passover, but now symbolically 867, and a Passover that is more plainly revealed than the old one (for I am bold enough to say that the legal Passover was an obscurer symbol of a symbol); but a little later |320 one thatis more perfect and purer, when the Word shall drink it new with us in the Father's kingdom, revealing to us and teaching us things that he has now shown ohscurely; for that which is now made to appear is always new. But, what the drinking and enjoyment is, it is ours to learn, but his to teach, and to show the matter to his disciples. For even the teaching is the food of him who teaches» 868. And very well did the Theologian give expression to these words; for our Lord also reckons our profit his own food and drink; for thus also he says in the gospel, «My food is to do my Father's will» 869; and again, when he was about to speak to the men from Samaria, he said to the disciples, «1 have food to eat, which ye know not» 870.
> > LXXXVIII. ---- OF THE SAME FROM THE 69th LETTER OF THE 4th BOOK OF THOSE APTER BANISHMENT, WHICH WAS ADDRESSED TO SERGIUS BISHOP OF CYRRHUS 871.
[519-38. ] But, since your saintliness asked with regard to Enoch and Elijah, of whom one was translated that he should not see death, as the apostle said 872, |321 while the other was caught up towards heaven, if they will undergo the common death, it is incumbent upon us to state, in proportion to the small capacity which we possess, the things that have reached our comprehension from the teaching of the fathers. It is believed therefore according to the testimonies of the divine words that Enoch was translated, and Elijah was caught up towards heaven, and was carried by the air 873, and that they are alive, and that they are in such places as God knows, and that he 874 bestowed upon them such a marvellous translation hence, and that they are in a mortal body, having not yet received the blessing of immortality. For let us agree with Paul who says generally of all the holy men who pleased God, «And all these to whom testimony was borne through faith received not the promises, God having foreseen , some better thing for our sakes. that they might not be perfected without us» 875. And it is manifest that perfection |322 is nothing else except a state of immortality and glory, and impassibility, that does not grow old, in the kingdom of heaven. That this is so is confirmed by John also the wise in the Spirit, who became bishop of Constantinople, in the 22nd homily of the commentary on the Epistle to the Hebrews, where he gives the following teaching: «But many inquire whither Enoch was translated, and why he was translated, and why he did not die, neither he nor. Elijah, and, if they are still living, how they are living, and in what form. But it is superfluous for us to inquire into these things. For that the one was translated and the other was taken up the Scriptures stated; but where they exist or how they exist they did not go on to say; for they do not say anything beyond what is necessary» 876. And the same doctor delivered an expository discourse in Constantinople in the church of Marth Anastasia 877 about the saying of the apostle who says, «Henceforth, my brethren, be strong in our Lord and in the power of his might» 878, and, it being the day of the actual commemoration of the martyrs, and the king |323 having come to the martyrs' chapel and withdrawn before the sermon, he delivered a discourse after the king's departure, of which the beginning is: «Blessed is God for the greatness of the power of the martyrs, for yesterday they drew the whole city with the queen, and to-day the king with his soldiers, with great reverence». And, when in this discourse he was explaining about death and the resurrection, he gave this teaching: «Since therefore the fear had increased and had shaken the mind, see how thereafter he introduces also the hope concerning the resurrection, a dark hope indeed and not clear, but still he introduces it. For Enoch, who came into being after these things, he did not allow to die; and Paul says that 'by faith Enoch was translated that he might not see death; and he was not found, because God translated him'. For he translated him and did not allow him to die. He did not yet make him immortal, in order that he might not do away the fear, but he remains without dying.
And he is not immortal; but he gave continuance of life in the mortal body, opening up, as I said, obscurely the hope of the resurrection» 879. |324
> > LXXXIX. ---- OF MAR SEVERUS TO AMMONIUS THE SCHOLASTIC OF BOSTRA.
[519-38.] For Paul says, « [Those who sinned without the law] shall also perish without the law; [and] those who sinned in the law shall also be judged in the law.» 880.......every created thing.......good and evil who are creatures and a rational soul.................... 'shall stand before the judgment-seat of Christ' 881.............. [shall give account] 882 for all the contempt and................ renounced the recognition of God.................... and that they kept the natural law and in piety............... lived ... according to the law from among those who........ ......according to the law....................... |325 and those who.....the gospel-commandments............ from among those who........................... For neither did he leave himself without witness............. ... made men perfect towards righteousness, since [he permitted ....] all men in freedom of will to walk as pleased them, but he........... ..... that, being rational, they should understand [the words that Paul] and Barnabas [said] to those who wished to sacrifice to them as gods: «. .. turn [from these vain things] to the [living] God who made heaven and earth [and] the seas [and all that is in them, who in] past [generations] permitted all nations to go [their own] ways; and that without [leaving himself] without witness, in that he did good, since from heaven [itself] he gave them [rains and] fruitful [seasons], filling their own [hearts] with food and gladness» 883............................... |326 performed unlawful deeds, and from lack of perception did not know their own Maker, shall be bereft of this grace 884.
> > XC. ---- OF THE SAME, FROM THE LETTER TO CONSTANTINE BISHOP OF LAODICEA 885, AN INTERPRETATION OF THE POINTS STATED BELOW.
[513-38.] You ask therefore what is the meaning of the divine command which is contained in the law that was given through Moses and says: «If thou make me an altar of stones, build them not hewn; for thou hast laid thy hand-tool upon it, and it is defiled» 886. By 'hand-tool' he designates the instrument 887 of iron, the ax or hatchet, that is wielded by the hewers. For he reckons an altar fashioned of hewn stones to be abominable and does not |327 accept it as being a defiled thing. But the symbol teaches that fruits that spring by nature itself from the earth are more pleasing to God, which shall be offered to God upon the altar rather than those that are gained by the rapine and violence of war, which are the acquisition of iron.
(And again.) But the symbol of the law introduces to us also another thought which is akin to this and edifying. 'The altar that was built of chance stones naturally produced by the earth establishes the fact that God is pleased 888 by the simple impulses and natural thoughts that are in our soul, not by thoughts that are decked out by artificial preparation and manifold devices, and, as if hewn out, mingle with the truth and the simplicity arising from this. (And again from the same.) For as the holy Cyril interprets in the 9th book about worship in spirit, «He names Emmanuel an earth-altar. For 'the Word became flesh'. For the nature of flesh is earth and |328 from earth» 889. «But, if thou make me an altar of stones, build them not hewn». He does not allow words offered to God to be cut with iron. For Christ was 'the elect stone of the head of the corner and precious', 890 incapable of being cut by sin, because he knew not how to be injured by the devil's strokes; and he was not divided between God and the world, though he became flesh, but he is all holy. Accordingly the altar made of earth, and the stones also that are not smitten by iron, signify Christ, as in the illustrations mentioned above.
> > XCI. ---- OF THE HOLY SEVERUS PATRIARCH OF ANTIOCH, FROM THE 15th LETTER OF THE 5th BOOK OF THOSE AFTER BANISHMENT, WHICH WAS ADDRESSED TO MAR CONSTANTINE BISHOP OF LAODICEA.
Accordingly the altar made of earth, and the stones also that are not smitten by iron, signify Christ, as in the illustrations mentioned above. > > XCI. ---- OF THE HOLY SEVERUS PATRIARCH OF ANTIOCH, FROM THE 15th LETTER OF THE 5th BOOK OF THOSE AFTER BANISHMENT, WHICH WAS ADDRESSED TO MAR CONSTANTINE BISHOP OF LAODICEA.
[519-38. ] But the next point to which I will apply myself is the words found in the Book of Genesis that were spoken by God, when he was about to bring |329 the flood in the days of Noah, «My spirit shall not dwell among those men forever, because they are flesh; but their days shall be 120 years» 891. You ask how it is that, when a space of 120 years had been granted, he is seen to have carried out the same threat after 100 years, and flooded the whole earth together. For Noah was 500 years old on the day on which he granted him the space; and the divine Scripture said, «And the waters of the flood came upon the earth in the 600th year of the life of Noah, in the 2nd month on the 27th day of the month» 892. Upon this, being directed to the truth by the divine Scripture itself, we say that the term of 120 years was given in mercifulness, in order that those who were living an evil life might change for the better in fear of the threat. But they came to the utmost limit of wickedness, and treated the divine long-suffering with contempt, and accordingly God brought the punishment immediately; not as if he did not know what was to happen, but to show by the long term the abundance of his own long-suffering, and to establish also the greatness of those men's wickedness, who so much increased their impiety, and went down to the very end and bottom of wickedness, so as to call the sentence quickly down upon them. |330 Therefore he further also said to the righteous Noah, «The end of all flesh hath come in before me, because the earth hath been filled with iniquity by them» 893. For it is his custom to change his own sentences in the direction of fury and goodness according to our change, either towards wickedness or towards virtue. And this he stated plainly through Jeremiah the prophet: «If I speak a determination against a people or against a kingdom to root it out and destroy it, and that people turn from their evil deeds, I will repent concerning the evil things which I spake to do to them. And, if I speak a determination against a people and against a kingdom, that it be built and planted, and they do evil deeds before me, and hearken not to my voice, I will repent concerning the good things which I spake to do to them» 894. And that these things are so is laid down by the very wise John also who became bishop of Constantinople, when he is interpreting the 104th Psalm and writing thus, and contending as against the Jews, who adduced the promises to their fathers: «But, if the Jew argues against these things, and holds to the promise that was made to them, I learn that many such promises were indeed made in the Old Testament also. He promised to give the land |331 from the river of Egypt to the Euphrates, and did not give it. He promised Adam to lay the fear and dread of him upon the animals, and the promise was not brought to completion. He promised that the life of men should be 120 years, and he brought the punishment before the term. And in the opposite cases the same things are to be seen. He threatened Hezekiah with death, and turned it away.
He threatened the Ninevites with overthrow, and dispelled the wrath, showing that neither good things nor painful things depend on him only, but also on the recipients. For, if he threaten something grievous, and those who receive the threat change, they repel the wrath from them. But, if he promise something good, and they show themselves to be unworthy, they will be deprived. Therefore he says, ' I will speak a determination against a people and against a kingdom, to build and to plant', but, 'if he says 'they are seen to be unworthy, I will not bring these things'. Let them not therefore bring God's promises before us, but let them show if they were seen to be worthy of these. But they cannot show it: therefore they passed to others. For we nowhere find that they are able to show that the words 'In thy seed shall all the nations be blessed' 895 'were fulfilled of them» 896. It is the same difficulty and elucidation |332 to which the words' also relate which the holy Cyril wrote in the 12th book of the commentary on the Gospel of John, as follows: «But, because 897, though he often promised to do many things at the fitting time, he nevertheless did them even before the time appointed, for the purpose of persuading us, in order that we may truly believe that even under all circumstances the things said by him will come to effect, we will show from the following. He promised to raise the dead, and to bring back to life those who are laid in the earth and dust. For, 'there cometh', he saith, 'an hour, wherein the dead shall hear the voice of the Son of man and come forth, they that have done good deeds to the resurrection of life, but they that have done evil deeds to the resurrection of judgment'. And that he will easily make this good, and will hasten to persuade 898 he taught by saying, ' I am the resurrection and the life'. And, because he would not make the greatness of the thing that the dead should rise at that time so to speak incredible, for a useful purpose the time of the resurrection is hastened 899 and he shows the sign in that he raised Lazarus and the widow's son, and Jairus' daughter. And what else besides these things? He says that the resurrection of the |333 saints shall be something exceedingly glorious. 'Then', he says, 'the righteous shall shine in their Father's kingdom', that he may again be believed as one who speaks truly, in that he saw the disciples beforehand and gave the sight of this 900. For 'he took Peter and James and John, and went up into a mountain, and was transfigured before them; and his face shone as lightning, and his raiment became white as snow'» 901. But in the above-mentioned commentary on the 104th Psalm we find the holy John bishop of Constantinople solving the point in Exodus that seemed doubtful; and the point that seemed doubtful is, you said, as follows: «How is it that, after Moses had turned all the water in Egypt into blood, Scripture said that the magicians were able to show the same sign against that? For, since all the water had been changed, how was it possible for pure water to be found in which these men were to show the sign?
» Some have said that it was possible for sea-water to come, since the sea was not at a great distance, in order that they might change this by magic skill; while others have said that it is not incredible that Moses himself, after the change to blood, turned |334 the water back to its own appearance and nature, in order that the magicians might show their own skill on the other side. But the wise doctor John, since he understood the divine power as is right and in very discerning1 fashion, said that, as in the case of the darkness the Egyptians had that darkness, while the sons of Israel had light, and, as in the matter of the herds, and in the case of the yoke-animals when they died, those belonging to the Israelites remained unharmed, and, in the case of the plague of hail, where the sons of Israel were in the land of Goshen no hail fell, in the same way you should understand as regards all the plagues too, among which that change from water to blood was also included, and it must be believed that in the land of Goshen, and where the sons of Israel were, the water remained for the sons of Israel in its own nature without change, in which it was possible for the magicians to show the performances of their own skill. Among the words uttered by the doctor is contained the following passage by way of summary: «' He sent darkness and made it dark' 902; and it was a very glorious fact that, while the ray shone everywhere, in, Egypt darkness appeared; and there not throughout, but only where the Egyptians were. For, lest any one should say that what happened was an eclipse 903, |335 that is a disappearance of the moon, nor 904 the course of nature, the Hebrews who were living in the same country with them were not affected by this plague, a thing which happened in the other plagues». After a similar manner Gregory also bishop of Nyssa, who was great in the knowledge of divine things, in the treatise which he composed about virtue said these things: he said: «For then all the nature of the waters in Egypt was in accordance with Moses' command turned to blood, and the fish were destroyed, because the water was converted to fleshlike density; but the Hebrews, when they drew the blood, had water 905. Therefore there arose an occasion for the display of skill, that with the water found among the Hebrews they might in a defective manner contrive to produce the appearance of blood» 906. The words used in the 1st Book of Kingdoms to Ahimelech the priest by the holy David, «Is the journey itself also profane? 907 because it will be hallowed to-day by means of my implements», if it is very carefully and clearly read, is seen to be much plainer than the sun, and to be free from all obscurity. David asked for bread to eat; and the priest answered and said, «There are no profane loaves under my hands; but there are holy |336 loaves. If the slaves have refrained, at least from a woman, they shall eat». And David answered and said, «But we have kept away from a woman since yesterday, and since the third day. Since I set out on the journey, all the slaves have been pure». And, these things having been so stated first, what follows should be read as a question, «Is the journey itself also profane?
» 908; and thereupon the addition will give the reason for which the journey is not profane; and the addition runs, «Because it will be hallowed to-day by means of my implements», that is to say, 'Will anyone call the same journey a profane thing, a journey which has been hallowed by means of my implements? ', viz 'by means of my armour, and the burden of my implements, and by my going to war'. And from this it is manifest that, inasmuch as the slaves were accustomed to carry his implements and arms, when he went out to war, they were purified. And, that slaves again used to march after generals or commanders, as armour-bearers, this is manifest from many instances; for the present from the end of the Ist Book |337 of Kingdoms, in which it is stated that Saul said to his weapon-carrier, «Draw thy sword and transfix me with it» 909. And towards the end of the 2nd book he says, in the numeration and reckoning of the generals or commanders of the divine David. «Naharai the Berothite, weapon-carrier of Joab the son of Zeruiah» 910. This then is what David here said, «Even the slaves themselves are pure, because they are weaponbearers»; and this now when he had fled from Saul, and was not carrying arms. Wherefore also he asked the priest saying, «See if there be here under thine hand a spear or a sword, because I did not take my sword and my weapons in mine hand, because the king's word was pressing» 911. And from what is here stated especially it is manifest that those who went out for the purpose of being ranged in order of battle were purified. And this is very clearly recognised also from the commandments given in Deuteronomy; for he says: «If thou go out against thine enemies, keep thyself from every evil action. And, if there be among thee a man who is not pure from his discharge at night, he shall go outside the camp and shall not' come into the camp. And it shall be that towards evening he shall bathe his body in water, and, |338 when the sun hath set, he shall go into the camp. And thou shalt have a place outside the camp, and he shall go out there without. And thou shall have a peg on thy loins, and it shalt be that, when thou sittest outside, thou shalt dig with it, and shalt turn and hide thy shame with it; because the Lord thy God walketh in thy camp, to rescue thee, and to deliver thine enemies into thine hands; and thy camp shall be holy; and the shame of an act shall not be seen in thee and shall turn away from thee» 912. And in the 2nd Book of Kingdoms Uriah too also manifests this same sentiment. When he had returned from the lines, and was about to go to them, David ordered him to go down to his own house after supper; and he answered and said, «If the ark and Israel and Judah dwell in tents, and my lord Joab and my lord's bondmen are encamped upon the face of the field, shall even I go into mine house and eat and drink and sleep with my wife? how? As my soul liveth, I will not do this thing» 913. These are the conclusions at which we for our part have arrived on the questions that were presented to me by your saintliness according to the capacity that our meanness possesses. |339
> > XCII. --- AGAIN OF THE SAME FROM THE LETTER TO PROCLA, IN WHICH HE SHOWS THAT THE WOMAN HAD EQUAL HONOUR WITH THE MAN IN THE LIFE IN PARADISE.
Though the man is ruler, and holds the position of head towards the woman 914 (it was indeed for this reason that she came into being from his rib), yet nevertheless the two had equal honour in the life of bliss in Paradise. Holy Scripture says that the woman was given as a helper to the man, who was ordered to till and keep Paradise 915, and both the tilling and the keeping was common to them. But, because the deceitfulness of sin came in through the woman, then she lost the equality of honour with the man; for she heard the words, «To thy husband shalt thou turn, and he himself shall have authority over thee» 916; which punishment your modesty desired to undo. |340
> > XCIII. ---- OF THE SAME FROM THE 5th LETTER OF THE 9th BOOK OF THOSE WRITTEN WHILE HE HELD THE BISHOPRIC, WHICH WAS ADDRESSED TO ARCHELAUS THE READER 917.
|340
> > XCIII. ---- OF THE SAME FROM THE 5th LETTER OF THE 9th BOOK OF THOSE WRITTEN WHILE HE HELD THE BISHOPRIC, WHICH WAS ADDRESSED TO ARCHELAUS THE READER 917.
[513-8. ] For you write to the effect that certain men said about the holy John the Evangelist that he did not undergo the common end, but still continues even now to exist without death, like Enoch, of whom the apostle said that he 'was translated that he might not see death' 918, and Elijah of whom it is written that he 'was carried up in a whirlwind toward heaven' 919. I am astonished at the crassness of the ignorance of those who said this and their lack of information. As the evangelist manifestly corrects the supposition of many and says, «Jesus did not say to him 'He shall not die', but 'If I will that he tarry till I come what is it to thee? » 920, where is there room for us to speak in opposition to the divine Scriptures and say that he who said these things remained immortal? The disciples above all, they who were the preachers of the resurrection, were bound to undergo the common |341 end, in order that all who received the preaching of the gospel might learn that all the chances of their blessedness rest in the future life, and that we must despise the life here, and willingly hasten to death. Such wonderful things were done in the times of the old covenant, when men were not yet in a perfect condition, and were deficient in faith, and were unable to receive the teaching of the resurrection, and firmly to believe that, after the separation of soul and body, it is possible for those who have once died to come back again to life. As to the fact that John the Evangelist underwent the common end, it is not we only who admit this, but men also who are highly distinguished among the fathers, and guides to the mysteries and doctors of the holy church. And John, who became bishop of Constantinople, in the commentary on the Gospel of John, when commenting on the very place from which those who are blind towards what is manifest and plain draw the erroneous inference, says thus: «For, because Peter was always confident and forward in asking such questions, it was again by way of cutting away his impetuosity and teaching him not to make any further inquiry that he said this. Therefore the report went out among |342 the brethren that that man should not die. And he did not say, 'He shall tarry till I come', but, 'If I will that he tarry'. 'For do not suppose either', he says, 'that I manage your affairs in one way only'. But this he did because he wished to detach them from excessive love towards one another. For, since they were to receive the charge of the world, it was not right for them any longer to be bound up with one another: for, if this had been so, this would have been a great loss to the world. Therefore he says thus': 'You have had a work entrusted to you, look to it, and act and fight like a combatant. For what even though I will that he tarry here? look you to your own affairs, and concern yourself about them'. But do you observe, I pray, even here also the unassuming character of the evangelist. For after mentioning the belief of the disciples with regard to this matter he corrects it on the ground that they had not noticed what he said. For neither did Jesus say, ' He shall not die', but, 'If will that he tarry'921.
And the very wise Cyril, while inserting a mention of the interpretation of this saying, writes thus: «When Peter therefore saw this man, he tried to be curious, and begged to learn to what and what kind of |343 dangers he also would after these things be exposed, or to what the end of his life also would come. But the question was manifestly beyond the limits of due reason, and that act was one of inquisitiveness rather; not of useful learning, that, having obtained knowledge about himself, he should inquire into the things that were coming upon others. For this reason, as I think, the Lord answered and said something, though not a direct answer to, the things asked or inquired about, but he turns in a way the purpose of the questioner to other things, so that he does not say 'John shall be immortal' but 'If I will that he be alive till I come, what then is it to you yourself? ': 'therefore', that is, 'you have heard, O Peter, the things that concern you, and why are you curious about things that concern others? and why do you probe into the knowledge of the divine judgments out of season? For, if he had actually said that he should never die 922, how then will this comfort your anxiety? '»923 And Athanasius patriarch of Alexandria in the 41st exposition spoken at a festival on the 3rd of the month of Farmenothi said these words: «And the graves of all these exist to this day, and we have ourselves seen them, as that of Peter and that of Paul at the great Rome, |344 and that of John at Ephesus» 924. And Eusebius Pamphili in the 3rd book of the Ecclesiastical History plainly wrote that John the theologian-apostle and evangelist underwent the common end of all men, and that he awaits the true and long life that has no ending which is after the resurrection: and in the 68th chapter of the book which we have mentioned he says; «It is related that John, the apostle and evangelist at the same time, was still living in the world, and on account of the testimony concerning God the Word was condemned to live in the island of Patmos»; and again in the 23rd chapter he writes thus: «In these times there had been left in the world in Asia the actual man whom Jesus loved, John the apostle and evangelist at the same time, and he was governing the churches there, having returned from the island in which he had been exiled after Domitian's death»; and in the 31st chapter he immediately adds these things about him: «But the chronology of John's life we have already mentioned, but the locality of his body is shown from the letter of Polycrates (he was bishop of the region of Ephesus), in writing which to Victor bishop of the Romans |345 he mentions him and Philip the apostle at the same time and the latter's daughters as follows: 'In Asia also sleep great lights who shall rise at the last day of our Lord's coming, in which he comes with glory from heaven and shall search out all the saints, Philip who was of the 12 apostles, who also sleeps in Hierapolis, and his two daughters who had grown old in virginity; and his other daughter, who lived her life in the Holy Spirit, fell asleep in Ephesus.
Moreover John also as well who fell upon our Lord's breast, who became a priest, having put on the crown, and martyr 925 and doctor, he sleeps in Ephesus'. So much we have said concerning these persons' death» 926. But that other argument also besides is one of great madness and of uninstructed understanding, which confirms the erroneous supposition from the gospel saying which was spoken by our God and Saviour Jesus Christ to his disciples in this way: «Verily I say unto you; there are some standing here who shall not taste death till they see the Son of man coming in his kingdom» 927. It is time for those who thus err to say also of which of the other disciples they suppose that together with John himself they did not taste of death, but that they have remained immortal to this day; for the |346 saying is expressed in the plural, for Christ did not say 'someone who shall not taste death till he see the Son of man coming in his kingdom'. What answer will the men who speak all their words without examination give to this? It was not in reference to immortality in this world that our Saviour himself spoke these things to his own disciples, but because he wished to supply confirmation in the matter of the promise of the future life, and of the glory that is in it; for in fact a little before he said, «The Son of man shall come in the glory of his Father with his angels, and then shall he reward every man according to his works»928. It was because he wished, as I have said, to raise their mind which still saw little and was confined to the lowliness of the dispensation and had no God-befitting thoughts to the height of that hope that he immediately added the saying, «Verily I say unto you that there are some standing here who shall not taste death till they see the Son of man coming in his kingdom», and because he was about to take the three disciples, Peter, James, and John, up into the mountain, and to show them a phantasm and very obscure picture of the future kingdom and of his own glory, and as on a stage give to that which was immediately |347 duly to appear the future exalted and God-befitting greatness which our mind cannot grasp. For after these words in immediate sequence the evangelist added, «After six days Jesus took Peter and James and John his brother, and led them up into a high mountain alone and was transfigured before them, and his face shone like the sun, and his raiment became white like the light» 929. Let no one again from the statement that the Son of man shall come in his kingdom refer the saying to the second coming of our Saviour; for the name 'coming' may be used not only to signify a bodily coming, but also for the glory and light of the divine revelation. This is shown by the divine saying of our Saviour when he says in the Gospel of John to his disciples, «If a man loveth me, he will keep my words, and my Father will love him, and we will come to him, and make an abode with him» 930. Here the expression 'we will come'manifestly denotes not a bodily coming, but a revelation as we have said of God-befitting glory and brightness. |348
> > XCIV. ---- OF THE HOLY SEVERUS, FROM THE LETTER TO ARCHELAUS, WHERE HE ADDUCES TESTIMONIES FROM THE DOCTORS.
[513-8(?).] For the holy Basil the wise in divine things in the homily on the Faith says thus: «For as to angels' tongues, whatever they are, to know what they are is not within our compass» 931. But the holy Johannes also the great in spiritual wéath taught in accord with this in the commentary on the Epistle to the Corinthians: «But he here says ' angels' tongues', not that he clothes angels in a body, but what he says is of this kind: ' even if I so speak as it is the law for angels to speak to one another, without love I am nothing'. So therefore also in another place, when he says, 'To him shall every knee bow of those in heaven and of those on earth, and of those under the earth', he does not say this as assigning knees and bones to angels (away with the thought!), but he wishes to signify the intense worship through the form that it takes among us. So here also he uses the term 'tongue', not as |349 signifying an organ of flesh, but because he wished to signify their own intercourse with one another by the method known among us» 932.
> > XCV. ---- OF THE HOLY MAR SEVERUS FROM THE LETTER TO ISIDORE THE COUNT 933.
), but he wishes to signify the intense worship through the form that it takes among us. So here also he uses the term 'tongue', not as |349 signifying an organ of flesh, but because he wished to signify their own intercourse with one another by the method known among us» 932. > > XCV. ---- OF THE HOLY MAR SEVERUS FROM THE LETTER TO ISIDORE THE COUNT 933.
[508-11(?)] But perhaps someone will say in question, «How are we to understand that the words which God spoke were uttered?" (meaning words such as those that were addressed to Adam, «Where art thou, Adam?» 934, and those to Moses on the mountain at the giving of the law, and on the banks of Jordan, when Christ was baptized with the dispensatory baptism which saves us, and again when his appearance was changed on the mountain, when Peter and James and John were with him); for lo! we see that they are words of a saying that was uttered through the articulation, and it is written that they were heard by human ears, and it plainly cried by the Jordan and on the mountain, «This is my beloved Son in whom I am well pleased» 935. We should therefore know, both in these cases and in all similar ones, that we ought not to fall from the supposition that befits God, and say that God emits |350 the sound of the composition of words made through the lips and with the tongue, but be assured, and that very wisely and confidently, that, by the divine operation and by the power that makes all things that exist, the filling word was brought into being. This the holy Cyril teaches and confirms in the work which he addressed to Theodosius: «For the Jews said that they knew that God spoke with Moses 936. For perhaps they did not know by reason of great stupidity that no one has ever heard the nature that is above all things speaking in a manner befitting men, but the words that are addressed to men are brought into being in a manner which he knows, for it is not possible for us to say. For what work will God fail from weakness to perform? For what will he not bring to pass if he wishes, and that very easily?» 937
When also it is written that the words of God were brought to one of the saints through a mediating angel, according to the same reverent principle let us say that the words that were emitted by the mediation of an angel were brought into being through divine inspiration and so to speak by operation. And this Athanasius teaches in the 3rd treatise on the Trinity 938. |351
> > XCVI. ---- OF THE HOLY SEVERUS THE 22nd LETTER OF THE 2nd BOOK OF THOSE WRITTEN DURING EPISCOPACY, WHICH WAS ADDRESSED TO SOLON BISHOP OF ISAURIA 939.
And this Athanasius teaches in the 3rd treatise on the Trinity 938. |351
> > XCVI. ---- OF THE HOLY SEVERUS THE 22nd LETTER OF THE 2nd BOOK OF THOSE WRITTEN DURING EPISCOPACY, WHICH WAS ADDRESSED TO SOLON BISHOP OF ISAURIA 939.
[514-7. ] After we had held the love of God that is in you much to blame for sending the religious bishops Epiphanius and Symbatius 940, who are under your authority by right of the metropolitan dignity, without a letter, the well-tried Basil arrived, bringing us a letter written by you, and, after gladly seeing this, we believed it to be a defence to the same charge, since we perceived that by means of it the reason for which the bishops came to the city of Antiochus is made clear. And the contents of the letter were concerned with other matters: for among these there was a query concerning a certain scriptural problem; and it seemed to me difficult and evidence of great ignorance for us to return an answer to the question while I am distressed in my soul on account of the division in the faith which has prevailed among you because of our sins. For we remember one of those wise in divine |352 things who says, «Instruments of music at a time of mourning are a tale out of season» 941. However, since by the other letter 942 we were released so to speak from the mourning of sorrow, I considered it right on account of the great honour maintained towards your excellence to write a few words in answer to that query, such as have come into my mind, and words which are drawn from the Scriptures composed by the Spirit and the fathers who with the help of the Spirit expounded these, little as we have understood. Since you have set. down in your letter (therein acting rightly) the points raised by every kind of understanding or by impulsive eloquence, I have determined not to extend this letter to a great length; for I myself also have believed that the enjoyment of the good things that are promised us in the kingdom of heaven is not sensual, nor yet does it consist in eating and drinking. Since the man who propounds the contrary argument is vehement, and everywhere introduces the restoration to the primitive state and the enjoyment in Paradise, I pass over the theory which raises the enjoyment and the trees and the ends of the branches to an allegory 943, and come to a matter which is free from dispute, and simple, and one which draws its defence |353 from the truth only. That Christ by means of his Incarnation raised or raises us to these primitive conditions is certain. But this must be understood as far as concerns in corruption arid the abolition of death, to which the bitter taste enjoyed by disobedience gave birth. That Emmanuel invites us to prizes and crowns that surpass the primitive state, making our right actions means of support for further assistance, and that he does not raise us to Paradise again, but introduces us in a new fashion into the kingdom of heaven, is manifest and is never a matter of doubt, not even to those who are very perverse. And, in order that we may not be thought to be rousing the hearer to maintain the contrary argument by using our own inventions, we will as a superfluity cite the laws of the God-clad guides to the mysteries 944 of the church, which suffice to bring before our eyes the meaning of the divine words. Gregory the Theologian in the homily on the divine Epiphany in speaking about the Incarnation wrote thus: «This is more godlike than the former. This to those who have intelligence is higher» 945.
But, if there is more likeness to God, and it is higher than a new creation, it is manifest that it leads those who are formed anew to a higher and more divine |354 condition. And John the holy bishop of Constantinople in the homily entitled 'Why that tree was called the tree of good and evil', and 'What is the meaning of the words «To-day thou shalt be with me in Paradise» ', laying down clear teaching on this matter, said these words: «The robber entered Paradise. And what is this? Are these the good things which God promises us? Do you not hear Paul saying, ' These good things eye hath not seen, and ear hath not heard, and they have not gone up into man's heart'. But Paradise both eye has seen, that of Adam, and ear has heard, and man's heart has received, for indeed we have been speaking about it for so many days. How then did that robber receive them? For God does not promise to bring us into Paradise, but into heaven itself; and he did not proclaim a kingdom of Paradise but a kingdom of heaven. For 'he began to proclaim and to say, «Repent, for the kingdom of heaven hath drawn near»"946. Since these things therefore have been thus stated by the holy doctors, it is good to add Paul's words as a head and confirmation to what has been stated; for he |355 said, «The kingdom of heaven is not food and drink, but righteousness and peace, and joy in the Holy Spirit» 947. For the saying, «Blessed are the lowly, for they shall inherit the earth»948, must on no account lead us to the notion that after release from this world and the future life we shall enjoy sensual things. For even the holy John also whom I mentioned a short time ago stated how Christ, following the custom of the Old Testamen, which promises a land of promise flowing with milk and honey, himself also similarly promised to the lowly after this model abundance of days in this world, and a share in the good things of the earth, writing thus in the commentary on the Gospel of Matthew: «For he does not incite from future good things only, but also from present ones, and that on account of the more dense among the hearers, who seek these things before those that are future»; and a little farther on: «And in another way also, because in the Old Testament the prophet says, 'For the lowly shall inherit the earth', he therefore weaves the sentence together out of words that had grown up with them, in order that they may not everywhere hear strange things» 949. And the saintly Gregory bishop of Nyssa in the work entitled 'About the |356 Beatitudes' said thus: «But, if we soar in language and stand above the arch of heaven, we shall find there the supracelestial earth also, which is kept as an inheritance for those who have lived in virtue, so that the order of sequence of the blessings may not seem to be at fault, in that heaven was first set before us by God and afterwards a promise of earth» 950. But, if any man, having regard to his belly and occupying himself with foods that please the throat, turn against these things also, saying, «Why therefore shall we make use of the earth?
», then we must say to him; If we look for a new heaven and a new earth according to his promise, as the divine Scripture said 951, how is it anything but inconceivable that we should introduce the old custom into the renovation of the elements? When the earth is new, the life also as well: will assuredly be new, a life that on every point lies outside this one and differs from it; for we may hear the Psalmist saying, , «The voice of praise and salvation is in the tent of the righteous» 952. And this a man will say is the food of those who are about to live the expected life, continual songs of praise and the sublime contemplation on which the angels also feed, and joy and inexplicable exaltation, in life that does not |357 end. For those whose throat gapes for sensual enjoyment, being involved in the same empty-mindedness as those men, make use of senseless fatuities and say, «For what purpose then shall we make use of teeth, or the other members by which the perception of the things that please is received? » To these it is obvious to answer that, since the soul receives the body in perfection at the time of the resurrection, those who rise not being devoid of genital members, and this though the book of the gospel cries, «In the resurrection they marry not, nor are given in marriage, but they are as the angels that are in heaven»953, after the same fashion they will have also |358 teeth and all the members of the body, that, as they have together with the soul practised habits of virtue, they may also partake of the glory; for it is not in order that they may make use of these according to the ancient custom. If we crave for and need sensual food in the future painless life, it is then time to desire also clothes made of wool, and the other things which this life shows to be necessary, in the summer and in the winter which comes round in the succession of the other seasons. But it is very certain that the expected life is free from all these things, since the seven days' circle which makes up the existing time ceases, and there is one day the eighth 954, one which has none to succeed it and is without evening. If then there is a new heaven and a new earth and a new course of time expressed in one endless day and not divided into days and nights, how is it anything but reasonable to expect that the new life which is unknown to us and is not |359 even comprehended by the mind is severed from sensual foods, just as the life of the angels is far removed in comparison with the present life of men? But I for my part say this also, that, since Christ became a beginning for us in all things, it is manifest that the conditions of our resurrection also bear a resemblance to the same beginning.
If then Christ after the Resurrection from the place of the dead is 955 made known in flesh as it is written 956, having, as he had, that body and no other, but no longer susceptible of hunger, or of any similar thing, nor yet one sustained by foods, it is assuredly necessary that our bodies also should not want anything; for Paul said, «As we were clad in the image of the earthy, so shall we also be clad m the image of him that is from heaven» 957. For the fact that he ate and drank with the disciples as it is written 958 and received food should be ascribed to dispensation; because he did this same thing in order to confirm the nature of the body that had risen and cast out the supposition of phantasy. But, even though in conflict with the beginning of the argument, I say this also, guiding my opinions by the labour of the God-clad guides to the mysteries, |360 that, even if we expect the kingdom of heaven, and an end that is greater than the life of Paradise, we are not debarred from expecting a fresh return of the primitive state; for Basil the great said in the homily entitled ' God is not the cause of evils' that, if Adam had kept the commandment and not transgressed, suprasensual prizes and crowns and such as raise to an equality of honour with the angels were prepared for him; for he wrote as follows: «It was not fitting that he should have clothes either from nature or from craftsmanship, but there were others prepared for the man, if he displayed virtues, clothes such as by God's grace glistened and were to flash, shining garments, as those of the angels also are, surpassing the varied hues of the flowers, and excelling the light of the stars. For this reason therefore the garments were not immediately forthcoming, because they were prizes of virtue reserved for the man, to which by Satan's fraud he did not receive permission to attain» 959. For us to adduce the food of the angels who were |361 entertained by Abraham is very much beside the point; for how can those who appeared as in a vision and a symbol be patterns for the things that are expected by us in reality? Shall we say that these three, who appeared to the, patriarch in the likeness of men, and signified the Holy Trinity (for the sacred Scripture said that God himself was manifested to Abraham 960), ate of that unleavened bread and partook of that calf in such a way that these things actually passed into the digestion and the material exits, and not rather that they were invisibly consumed in a manner which God understands, who brought about these things? But how is it anything but foolish and an act of great madness for us here to think of the phantasy 961 of Eutyches? Eutyches by comparing our Saviour's dispensation in the flesh, by means of which the word of God shared our nature, to earlier utterances and revelations of |362 God both to prophets and to patriarchs, which were described in symbols and adumbrations as being of God, missed the right principle. But we, who follow the apostolic teachings, who know that a vision shown in a symbol is one thing, and the truth of the fact another, pronounce that the coming of the Word in the flesh is quite distinct from the earlier manifestations which were made as in a dream and an adumbration.
For we also hear of revelations coming from God which say to Aaron and Miriam, «If there shall be among you a prophet to the Lord, I will be made known to him in a vision and will speak to him in a dream» 962, and cry in Hosea the prophet, «I for my part multiplied visions, and by means of prophets was I likened» 963. But he who multiplied visions and was variously likened by means of prophets became man for our sake truly and without variation, and in a new way. As therefore the shadowy and primitive symbols in no way impair by comparison the fact that our Lord and God Jesus Christ became in truth man invariably, so we do not on account of his true Incarnation refuse to hold the earlier symbols and obscure revelations given as in a dream and visions to be |363 adumbrations, since the Holy Scriptures cry this out with loud voice. Since then these things are so, we must shun the false opinion of those who think that the enjoyment promised in the kingdom of heaven consists in some sensual foods, an opinion into which Irenaeus bishop of Lyons in Gaul fell, who through the books of Papias departed from the truth, as Eusebius, who composed the Ecclesiastical Histories for us, wrote 964. Those who so hold, and expect a kind of recurrence of a cycle, are of a folly which even madmen do not possess; into which the witless Apollinaris also fell. This is as much as we are able to write on the present question, according to our small capacity. But it is the duty of your saintliness after the reading of these things to acquaint us by letter what was the frame of mind of those who disputed about this; for we shall think this a reward for our labours, to know clearly if after what has been written the supporters of the contrary opinion were helped. The other thing also do not forget, that, if after reading these things they retain any contrary opinion in their mind, we shall perhaps not be wanting in the needed medicines for this also. |364
> > XCVII. ---- OF THE SAME FROM THE 74th LETTER. OF THE 3rd BOOK OF THOSE AFTER EXILE WHICH WAS ADDRESSED TO CAESARIA THE HYPATISSA WHICH BEGINS, «The various communications addressed to me by your highness».
The other thing also do not forget, that, if after reading these things they retain any contrary opinion in their mind, we shall perhaps not be wanting in the needed medicines for this also. |364
> > XCVII. ---- OF THE SAME FROM THE 74th LETTER. OF THE 3rd BOOK OF THOSE AFTER EXILE WHICH WAS ADDRESSED TO CAESARIA THE HYPATISSA WHICH BEGINS, «The various communications addressed to me by your highness».
[519-38. ] And the other thing also which you ask is a question of the Phantasiasts who hold the opinions of the Manichees, since they think that they are propounding and saying something against which it is impossible to argue: «If our Lord underwent the circumcision required by the law, 'when', as the gospel says, 'eight days were accomplished for circumcising him, and his name was called Jesus' 965, what happened to his foreskin? »; for those wretched men think that they are driving us into a corner, and do not understand that it would be an act of their own godless lack of intelligence |365 for us to refuse to acknowledge things that are written on account of things that are not written. It is not the gospel only which testifies through these words which have been cited that Christ was circumcised according to the law, but Paul also, who in writing to the Romans says, «For I say that Christ became a minister of circumcision on behalf of the truth of God, that he might confirm the promises made to the fathers» 966. For to Abraham and Isaac and Jacob our fathers both the covenant of circumcision was given, and the promise was made, «In thy seed shall all the families of the nations be blessed» 967; for Christ was their seed. Therefore also in writing the epistle to the Galatians he says, «But to Abraham were the promises made and to his seed; for he saith not 'and to seeds' as to many, but, as to one, 'and to thy seed', which is Christ» 968. In order to carry out the accomplishment of those promises therefore Christ came, and truly to endure |366 circumcision in the flesh, and to carry out the dispensation that consists in this; for the whole principle of the dispensation is dispensation and service; and so he caught all the nations by faith in him and made them Abraham's sons. Since therefore the God-inspired Scripture says that he was circumcised in reality, who is he who presumes to say that he did not undergo circumcision? a thing which those who teach the phantasy 969 seek to deny along with the other things. Because nothing is written about the portion of himself that was cut off (I refer to the foreskin), we will not therefore refrain from confessing that he was circumcised in reality, he who said, «For so it becometh us to fulfil all justice» 970, and was in everything made like unto us except sin 971. Perhaps indeed some God-befitting miracle was performed with regard to the portion that was cut off, which Scripture left unknown to us; and for us to guess about unknown matters is a thing of great danger. But what |367 is assuredly already known is this, that, when he rose from the dead, he took that also, inasmuch as it is a portion of the whole body, and he preserved it with this without corruption according to ineffable methods which he understands. For we also shall receive our own body complete at the resurrection, not carrying the diminution caused by sores or other injuries, but whole and perfect. It is a good thing to ask the impious men, who think that by such questions they frighten those who believe rightly, so as to reduce us not to acknowledge 972 that our Lord suffered real sufferings in the body, what they themselves say about the blood which came out from the pure rib mixed with water. Did it reach the earth?
For this also is |368 not declared by the holy Scripture of the gospel. But let them themselves be frightened by the fear of loss; and it is consistent for them to say that the blood was poured, out in semblance only, and did not flow in reality. But John, who became bishop of Constantinople and was a preacher of the true dispensation with boldness, in the homily entitled 'Concerning the cross and concerning the robber, and concerning the fact that we should frequently pray for enemies' was not frightened by the fear of these impious men, but said that the blood dropped upon the earth and purified the whole of it, inasmuch as he wrote thus: «But why is he slaughtered at the height of the tree, and not under a roof? In order to purify the nature of the air, therefore it is done high up, without a roof above him, but heaven. For |369 the air was purified by the sheep being sacrificed high up. But the earth also was purified; for the blood dropped from the rib upon it» 973. Accordingly therefore, if on this analogy the foreskin that was cut off touched the earth, it assuredly also sanctified it, and by methods which he himself understands who was voluntarily circumcised, he assuredly, as I said before, preserved it; and at the time of the Resurrection he rose with the whole body complete and without corruption, having this portion also undiminished, although he showed the scars of the nails and the lance; with which he will also appear to those who pierced him, according to the unerring words of the God-inspired Scripture 974. |370
> > XCVIII. ---- OF MAR SEVERUS FROM THE 5th LETTER OF THE 4th BOOK OF THOSE AFTER EXILE, WHICH WAS ADDRESSED TO CAESARIA THE HYPATISSA, WHICH BEGINS, «When I read the letter of your magnificence's love of God, not once nor twice».
|370
> > XCVIII. ---- OF MAR SEVERUS FROM THE 5th LETTER OF THE 4th BOOK OF THOSE AFTER EXILE, WHICH WAS ADDRESSED TO CAESARIA THE HYPATISSA, WHICH BEGINS, «When I read the letter of your magnificence's love of God, not once nor twice».
[519-38. ] But to the question which your excellency's magnificence has asked me by letter I return an easy answer, that for my part I have never accepted or expressed agreement with those who speak of an apokatastasis, and an end to the judgment involved in the torments that are threatened us in the future world, and the man who says that he has a letter of mine which proclaims this opinion manifestly lies. Therefore I praised your God-loving magnificence for asking for such a letter to be shown to you; a letter which the man who concocted it necessarily set himself falsely to show to be my composition. Those who hold such an opinion, wishing to accomplish their desires, as if forsooth on the basis of plausible suppositions, make use of arguments that are gratifying to the hearers, saying that it is unbecomingto or unworthy |371 of God, and far removed from his mercifulness, that the man who has sinned for 50 or 100 years in this world should endure torments for unending ages, forgetting this, that God's laws and those which, prevail among men think fit to requite sins according to the intention of the sinner, and one may hear even wise men outside saying of certain persons who have done foul deeds and acts that are not permitted, «This man deserves to die not once but many times»975. But, when a man hears as we do that God who became incarnate and was humanized without variation for our salvation, and who for this reason came down from heaven and conversed with us plainly threatens 976 fire that is not quenched and an undying worm 977, and 978 makes light of it, how does he not deserve, if it is possible to say so, to be condemned |372 twice over to 979 endless torment? If a man live 100 years or more in this present world and spend such a period in vanity, it is certain that this man, if he were allowed to live this same temporal life 980 without end 981, would not cease from his eternal 980 greed and wantonness 982. How therefore will this man in accordance with his disposition not justly 980 be tormented without end? Even the very men who introduce an apokatastasis 983 say of sinners that they will be tormented for many 984 and long periods so to speak 985, and then afterwards will be purified and admitted to clemency and attain to the promised blessedness. But they 986 forget that their human reasonings |373 themselves show God to be unrighteous in his judgments 987. If a man lives 988 in sin 50 or 80 years, but 989 endures torments many long generations, it is again apparent on their principle that this is not worthy of God's mercifulness 990, to extend the period of torment beyond the time of the life in sins, If God agreed with the reasonings of those who think thus 991, the man who sins for 50 years should endure torment for 50 years, and it 992 should not be thus long extended over many generations, as they say 993. For our Lord and Saviour Jesus Christ also, in the holy words of his preaching, when |374 separating the righteous from the sinners, said, «These shall go to eternal torment, and the righteous to eternal life» 994, and with regard to both the classes 995, that of the former and that of the latter, he spoke in exactly the same fashion of an equality without distinction, applying the word ' eternal' to both without distinction.
Basil the great among teachers of the truth shows this clearly in the teaching composed by him in the form of question and answer addressed to the brethren of the convents; and it is the 219th question, which is expressed as follows:
«The brethren say 996.
'If 997 one shall be beaten with many stripes and another with few, how |375 say some that there is no end to the sentence of those who are tormented?'
Basil 998 says.
'If 997 one shall be beaten with many stripes and another with few, how |375 say some that there is no end to the sentence of those who are tormented? '
Basil 998 says.
Points which are matters of dispute and seen to be obscurely expressed m various places of the Holy Scriptures are elucidated by clear statements in other places. Since therefore our Lord says at one time, 'These shall go into eternal torment 999', and at another dismisses some to 'the eternal fire prepared for the devil and his angels', and at another mentions 'the gehenna of fire', uttering further the words,1000 'Where their worm dieth not, and their fire is not quenched', and again said before through the prophet about certain |376 men, 1001 'Their worm shall not die, and their fire shall not be quenched'; while these and similar expressions, are often 1002 used in the divine Scriptures, this also was brought about by the machination of the devil, in order that men, forgetting these and similar decrees of our Lord, might presume to sin without restraint, persuading themselves that there is an end to judgment. For, if it is possible for there to be 1003 an end to eternal judgment, there will assuredly also be an end to eternal life. But, if we do not consent to think this with regard to 1004 life, what plausibility is there in our assigning 1005 an end to eternal judgment? For the addition of the word 'eternal' is made equally in both cases. 'These shall go into eternal |377 judgment, and the righteous into eternal life'. These things therefore being thus admitted, we must know that the words 'He shall be beaten with many stripes' and 'shall be beaten with few' are not an end, but signify a difference of torment. For, if God is an upright judge, not only to the good but also to the evil 1006, and requites each according to his deeds, it is possible for one to be in the fire that is not quenched 1007, burning either less or more than the other, and another in the worm that dies not, both one that hurts little and one that hurts much 1008, each as he deserves, and another in gehenna that has a variety of torments, and another in outer darkness, and that there |378 is a place where a man is found amidst weeping only, and there is a place where he is amidst gnashing of teeth also from the severity of the pains 1009. But the outer darkness signifies that there is in truth an inner darkness also. 1010 And the words used in the Proverbs 1011 'at the bottom of Sheol 1012' signify that there are persons in Sheol and not at the bottom of it, because their torment is smaller 1013. And this is depicted now also in bodily afflictions. For there is aman who is in a fever together with other pains, and another |379 who is in a fever only, and the latter is not like the former, and another has no fever, but is troubled by pain in some limb 1014, and one again either less or more than another. But this expression 'much' or 'little' is employed by our Lord in accordance with customary usage, as are also many other similar phrases. For we know that this form of speech is frequently adopted even with regard to those who are suffering from one disease 1015. For example, in the case of a man who has a fever only, or has pain in the eye only 1016 we 1017 say in astonishment ' How much he has suffered! ' or ' What anguish he has endured!