Preface to the Tome against Barlaam and Acindynus by Christodulus the Monk

PROOEMIUM TOMI CONTRA BARLAAM ET ACINDYNUM AUCTORE CHRISTODULO MONACHO

EDITOR'S NOTE

Under the fictitious name of the monk Christodulus lies hidden John Cantacuzenus, who, having been cast down from the Constantinopolitan throne, assumed the monastic habit. The most learned Bandini, in his *Catalogus Bibliothecae Laurentianae* (vol. I, p. 342), mentions and examines this volume as a book published by John Cantacuzenus for the refutation of the heresy of Barlaam and Acindynus. At the same time, he provides notice of the Tome which John, Patriarch of Constantinople, issued against these same Barlaam and Acindynus. But with remarkable carelessness, he writes that this Tome is directed against Palamas, Barlaam, and Acindynus, as if the synod which was in defense of the opinion of Palamas had condemned it, and as if Barlaam and Acindynus—who bitterly attacked the opinion of Palamas and were attacked by Palamas—had perfectly agreed with Palamas. Later, on page 23, wishing to correct his error now that it was recognized, he fell into another. He contends, indeed, that John Cantacuzenus not only did not refute Palamas, but was highly favorable to his doctrine, which is true. But, rashly conjecturing that Palamas is attacked in that preface—which is false—he asserts that the nearly obliterated rubric of the codex must be read as follows: *Sermons of John Cyparissiota against the heretic Palamas*. Whether the rubric was nearly obliterated or not, we do not know; but this we know most certainly: that it could not have contained the words brought forward by the most learned Bandini; for, far from attacking Palamas, the author on the contrary deliberately defends the Hesychasts, the followers of Palamas. But these Hesychasts were strenuously attacked by John Cyparissiota and Barlaam, the adversaries of Palamas. It is false, therefore, that John Cyparissiota is the author of this work. And so, that codex contains the writing in which John Cantacuzenus, a follower of Palamas, composed against Barlaam and Acindynus, the adversaries of Palamas. At the end of Bandini’s notice (p. 349), it is clear that the author of the book was once emperor and subsequently a monk, characteristics which are easily applied to John Cantacuzenus. J.-B. M.

ΤΟΜΟΣ ΓΕΓΟΝΩΣ ΠΑΡΑ ΤΟΥ ΠΑΤΡΙΑΡΧΟΥ ΙΩΑΝΝΟΥ ΚΑΙ ΤΗΣ ΣΥΝΟΔΟΥ ΚΑΤΑ ΤΗΣ ΤΟΥ ΒΑΡΛΑΑΜ ΚΑΚΟΔΟΞΙΑΣ.

VOLUME MADE BY PATRIARCH JOHN AND THE SYNOD AGAINST THE FALSE OPINION OF BARLAAM.

(Codex Graecus chartaceus ms., in fol. maximo, saec. XIV. Constat foliis scriptis 379, quem Holstenius in schedis mss. et Montfauconius praestantissimum vocant. Ignotus autem cl. Fabricio fuit.)

This codex of very great size contains the writings of John Cantacuzenus against the heretics Palamas, Barlaam, and Acindynus, together with all those things which were done regarding this matter. A Proœmium precedes all of these, which, since it is almost entirely historical, we have decided to present in its entirety, which is what follows.

Proœmium to the treatises written by the monk Christodulus against the heresy of Barlaam and Acindynus

^A When Andronicus, the second of the Palaiologan line, was chosen by God to hold the reins of the Roman Empire, during the years of his reign, a certain monk from Calabria, named Barlaam, having applied himself to diligence from childhood—and since his nature also assisted him, and he had received a sufficiently standard education—was already well-trained in the Organon and certain other Aristotelian works, even if, as they say, he had not even tasted the other disciplines with the tips of his fingers. Having arrived at the mother of all cities—I mean Constantinople—and having gained prestige and demonstrated endurance in his labors there in accordance with his custom, he was proven worthy even in these matters in a short time.

Having thus become, as has been said, well-versed in secular wisdom, he considered it a purification of the soul; he argued that it was difficult, or rather impossible, to be united with God without it. For he used to reason this way: that since God is Truth, and wisdom is the discoverer of truth, whoever has not striven through this has fallen away from the Truth; and he who has fallen away from the Truth has fallen away from God. Just as he who knows this has known the Truth, and he who knows the Truth has known God, and is indeed of necessity always with Him. Therefore it was that he strove with all his might for the wisdom of the Greeks, which is being rendered obsolete.

^B But the supernatural nature of hesychia, he not only did not embrace or praise, but even mocked, and considered it a superfluous turmoil. Having spent not a small amount of time in the Queen of Cities, he became an intimate of the emperors, and as many as were lovers of education and students of discourse became his pupils. Now, this man, having never even stood in the vestibule of the monastic life, nor ever having enclosed himself in a monastery—for he happened to be one who wandered about, moving from place to place—suddenly wished to become a teacher of this life as well, and a model for others, under the inspiration of demonic men.

What, then, did he do? Assuming the mask of a student, he approached a certain monk who just a very short time before—six months, that is—had withdrawn from the cares of the world and had been freed from futile turmoil; for he had been living with a wife and children. He inquired of this man and asked for an explanation concerning the mysteries of hesychia. And the other, as if he were one of the leading figures of the circle—an Anthony or an Arsenius, or one of those who, according to them, lived in virtue—very guilelessly taught the aforementioned Barlaam. Upon hearing this, Barlaam condemned it and set out against hesychia and those who embraced it, saying that this was a path of destruction rather than salvation; and further, that there was no hope of salvation for anyone who lived contrary to the evangelical teaching—the keeping of the commandments, that is—as if they were treading a path opposite to the divine Gospel and the...

teaching ^A of the Lord Himself, as well as that of His disciples and apostles. He asserted that not only were these things so, but also that their prayer was, as he claimed, mingled with vanity; and along with this, he declared that they were blaspheming dreadfully by calling the light that shone on Tabor in the presence of the Lord "uncreated." But as if it were not sufficient to prate about such things with an unbridled tongue alone, he composed a book against Palamas and the Hesychasts, which he submitted to the one then presiding over the Church and to the Synod. The Patriarch, having taken the book in his hands, summoned the monks who were staying in Thessalonica. They willingly appeared for the examination. Therefore, a Synod having been assembled in the temple of the Wisdom of God, with the Emperor himself, whom we have previously mentioned, presiding, as well as Patriarch John and the high priests, and indeed also the most illustrious nobles, and furthermore the dignitaries of the Senate, and a not insignificant crowd, the book of Barlaam was brought forward and read in the hearing of all. When all had received these blasphemies into their ears, an extraordinary uproar arose; and when this had ceased, an opportunity for a defense was granted to the monks. When these, too, had spoken briefly against Barlaam, the turn to speak returned to him; for he was ordered to make known the intention of his soul not only by the book, but also by his tongue. And he, taking up the argument from the beginning, recounted everything that was contained in the book, and added other things besides ^D to these, commending himself. While he was saying these things, he was defeated by the decision of everyone, being convicted of having thought and spoken wickedly; perceiving this, in the sight of all those sitting in council, he feigned repentance and gladly accepted from the Synod, with the greatest joy of all, their release of him upon what they then thought was the recovery of a brother. After this, the Emperor went away to the monastery so called of the Hodegon, and having been struck there by a most violent fever, he departed from among men after the fourth day, being overcome by the disease, while it was then the fifteenth of the

June of the ninth indiction of the year 6849. ^A This Barlaam, having manufactured the finding of the emperor’s death, cast his life into confusion, having associated with himself certain wretched men; he was undermining the Hesychasts with all his might, and filling all things with his own melancholy and madness, becoming daily worse and more grievous in his insults and blasphemies against the synod and the monks. Having become a reproach for such things, he departed from Constantinople and went away. But the divine synod, together with the leader of the Church, John, who was so called Kalekas, having condemned the heresy of Barlaam and his sect, issued a Tomos against them, which will also declare all his points in detail.

II. p. 2. A Tomos issued by the patriarch John and the synod against the false doctrine of Barlaam, with Emperor Andronikos the Second Palaiologos presiding, while he was still among the living, and also the most illustrious magistrates and the senate. ^B

Prooemium followed by the Tomos issued by Patriarch John and the synod against the false opinion of Barlaam, with Emperor Andronikos the Second Palaiologos presiding while he was still among the living, and furthermore the most illustrious magistrates and the senate.

The subscriptions: John, by the mercy of God, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch. The humble Metropolitan of Sardis, exarch of all Lydia, and most excellent, Gregory. The humble Gregory of Dyrrachium. The humble Metropolitan of Lacedaemon and most excellent, Neilos. The Metropolitan of Madytos, the humble Isaac. The humble Metropolitan of Methymna and most excellent, Malachias. The humble Metropolitan of Bizye and most excellent, Makarios, given in the month of August of the 9th indiction of the year 6849. ^C

The next follows: The humble Metropolitan of Cyzicus and exarch of all the Hellespont and most excellent, Athanasios. The humble Metropolitan of Philadelphia, Makarios. The humble Metropolitan of Old Patras and most excellent, Metrophanes. The humble Metropolitan of Methymna and most excellent, Malachias. The humble Metropolitan of Rhesion and most excellent, Theodoulos. The humble Metropolitan of Varna and most excellent, Methodios. The humble Metropolitan of (3) ... and most excellent, Isaiah. The humble Metropolitan of Didymoteichon and most excellent, Theoleptos.

The third is: The humble Metropolitan of Cyzicus, Athanasios. The humble Metropolitan of Madytos, Isaac. The humble Metropolitan of Alania and Soterioupolis and most excellent, Lavrentios. The humble Metropolitan of Smyrna and most excellent, Makarios.

There is inserted also on page 7:

A Report of the Archbishops to the Empress Anna Palaiologina against John Kalekas, who was called patriarch.

III. p. 11. b.

Antirrhetic Discourses written by the monk Christodoulos, those of the Church of God, and together with them the most holy patriarch Philotheos, and the most reverend Metropolitan of Thessalonica, Palamas; and with them also that which was written against the heresy of Barlaam and Akindynos.

^A refuting those who attack the divine synod, setting forth each of the opposing chapters, and immediately introducing the refutation. The *Antirrhetic Sermons* written by the monk Christodulos, which refute those who attack the Church of God, together with the most holy patriarch Philotheos and the most reverend Metropolitan of Thessalonica, Palamas, and with them also the *Tome* composed by the holy synod against the heresy of Barlaam and Akindynos, with each of the adversaries' chapters being exposed, and their refutation immediately succeeding them. This title is immediately followed by: *Preface to the matters contained in the first book of the adversaries*. Its beginning is: "The first book is composed against the transgressions of Palamas, etc." End: "There is no such crowd of these as they falsely claim." The first book, entitled: *A book composed against Gregory of Thessalonica by the synagogue of Satan, first discourse on the transgressions of Palamas*, is distributed into four sermons. The chapters of the first sermon are six, of which the first is: *Concerning peace, and how Palamas dissolved it, having been permitted for a time, and what is the cause of the discourses*. Incipit: "I think nothing is more divine than peace, just as I think nothing is more wretched than war and fighting, etc." Ultimum: "How from the gathering of such discourses the non-essential God imagined by Palamas appears as the creator and governor of all creation, and the end of all blessedness." Desinit: "As I think, we have given our defense; let us proceed to the next matters."

IV. p. 25 b. The second sermon comprises seven chapters, of which the first: "How Palamas introduces his own second God in a physical way." Inc.: "It is evident, therefore, that Palamas, stating that the light sought by him is not the essence of God, etc." Ultimum: "That Palamas does not stop merely at these contradictions, but as many as are the things by species, so many are the differences of these two deities for him fabricated." Des.: "But take hold of the theologians out of hatred for Palamas." V. pag. 40. The chapters of the third sermon are twenty-six. The argument of the first is: "How the beginning of Palamas's dogmas, and the foundation of all his heresies, is the impiety of the Massalians." Inc.: "For how many things Palamas, being pregnant and travailing, brought forth a new God, whom he falsely claimed to be the creator of this whole universe, etc." The argument of the last: "A peculiar heresy of Palamas is to say by analogy, just as the mysteries in the Law were of the Gospel, so also the mysteries in the Gospel were of his own dogmas." Des.: "But he who is not inattentive to the thoughts of all men knows well the true and unerring mind of the man in such matters." VI. pag. 75. The fourth sermon is distributed into ten chapters. To the index of chapters, the argument of the whole sermon is prefixed, which holds thus; "That ^B against every Christian state the Church of the Palamites is established today, concerning which ten are questioned." The first chapter is: "What is the account of the holy Church of God." Inc.: "After so many heresies, therefore, and such an apostasy, Palamas having burst in, etc." The tenth: "That the holy Church of God is that which dares against the testaments, and makes the dead of the divine men sit unburied." Des.: "For this reason you have become alienated from the portion of Christ, and you appear atheists, as a consequence."

VII. p. 89 b. *Preface to the matters contained in the second book*. Inc.: "The second book is composed against the Palamite tome, etc." Des.: "And of all together to appear the most grievous." This second book is distributed into eight sermons, of which the first contains thirteen chapters. After the title of the sermon, which holds thus, *The first of the distinctions and unions of the Palamite tome*, chapter one is inscribed, *What is the purpose of the discourse*, inc.: "But that we may also pass through the religion of these men, in common regarding the union and distinction through which you believed, etc." Ultimum: "How they escape thinking of composition in God because of these distinctions and unions," des.: "But you, because of Palamas, think it a small thing also to make war on the saints." VIII. pag. 101. To the second sermon no index of chapters precedes, which however are found to be nine from their marginal numbering. It is inscribed: *The second of the unions and distinctions concerning the essence and energy of God*. The first chapter is: "Concerning the passages which simply establish the difference of the divine essence and energy." ^C Inc.: "The whole union and distinction of these men concerning the divine..." The ninth: "Concerning those which deny that composition occurs in God because of the difference between the divine essence and energy." Des.: "We will not be afraid of an evil report." IX. pag. 106. The chapters of the third sermon are twelve, of which the first: "That this and only this is the distinction and union in God, which we have received to confess from our great God and Savior Jesus Christ." Inc.: "For what things all these, having slandered the theologian, have taken up into the innovation of the faith, etc." The twelfth: "That it is said in two ways that the wisdom, or goodness, or life, or power, or energy of God is in us." Des.: "Understand, then, O foolish ones among the people, and ye fools, give heed at last." X. pag. 118. The fourth's chapters are seven, of which the first is: "What opinion the outside philosophers also had about the first meaning of energy." Inc.: "This, therefore, being shown as the energy for the sake of the work." Ultimum: "How 'to have' is said of God, and 'to be', and 'the one', and 'God' as a name." Des.: "And He granted us to live in Him, and to be, and to be moved." XI. p. 126 b. The fifth's chapters are twenty-three.

^A Regarding the relations in God, and the property of the light of the most divine Transfiguration of the Lord, and what is peculiar to the imagination and delusion of the Palamite light. Inc.: "Since now it has been demonstrated that only Christ is the light," etc. Ultimum: "If Palamas can rightly say that the light that fell upon the bodily eyes of the disciples was not the light of His visible theophany, but of His intelligible divinity." To call the light of the Transfiguration.

If it has been said by any of the theologians that the light of His most divine Transfiguration is the light of the Savior's humanity. Through whatever means, then, one might unfold the divine evangelical utterances.

^B If it is possible to rightly say that what Palamas claims to be the beauty of human nature, which Christ showed upon the mountain having been transfigured before the disciples, is not that—and to think that divine light to be created.

If it does not appear also from the aforementioned that this beauty is the natural beauty of humanity before the disobedience of Adam. And it appears also from the aforementioned, etc.

If Palamas can rightly say that the natural beauty of the man before the disobedience was not of this sort. And that he deservedly is passed over, as bringing no benefit at all to the matters in question.

If it has been said by one of the theologians that the light of the Transfiguration was set forth as a sample of the future exchange of men in glory at the second coming of Christ. And it becomes evident also from these things.

If it conflicts with any of the aforementioned, that the light of the Lord's Transfiguration is called God's glory, and the kingdom of heaven, and divinity. That you might profess to expect to prevail over the truth.

If it became a pretext for other heretics to blaspheme the light of the most divine Transfiguration of the Lord. Just as, therefore, the divine incarnation of the Savior... and through other theological explanations, the natural brightness of the Savior's humanity, the light that shone from Him on Tabor above sense-perception, is shown. And that it is destroyed by sin.

^C Preface. The third book is written to defend against the injuries of Palamas regarding the light directed against us. And finally, it shows him to be a most accurate Messalian.

In the questions regarding the light, the first defense. If it is possible for two and many true lights to exist. In as many things as it was possible for the Palamites to be convicted of being false.

If Palamas does not also destroy the economy of the incarnate Word of God, in those things where he maintains that there is a light different from the essence of God that illuminates the world. Contrary to what is proclaimed and honored by all.

If one must examine what ^D is the beauty and splendor of the life-giving and divine.

If it has been said by anyone of the theologians that the divine phenomenon of the Transfiguration is a miracle. As Palamas is most perfectly delineated.

If, through these things and the recapitulation of the aforementioned, Palamas is not found to arrive at every impiety. But these are the subtle fabrications of your wisdom.

If Palamas does not also act as a monster, from these things, that the human...

^B before the fall is also indicated. Final: lest, just as a mental idolater and a mental iconoclast, and the rest [of the adherents] of the heresies, so also Palamas is clearly a Messalian, and this heresy is for every one of his efforts both the beginning and the conclusion. Result: For these, like a whirlwind, burn up your brushwood mythologies.

XXII. pag. 277. The fourth book follows, in which three discourses are contained. A Protheoria precedes, whose beginning is: The fourth book against the yearly things of each of the Palamites, etc. End: They are convicted of apostasy, having spoken boldly against God. The first discourse is divided into seventy-four chapters, the table of which affixed to the discourse exhibits the title: The things concerning the apostasy of the Palamites ^B prepared in the first discourse. The first chapter is: An introduction to the anathemas, and for what reason they began from the light. The last: A recapitulation of the things for which they excommunicate us, and how the renunciation of these is a work for us, and that the renunciation belongs rather to these, as to apostates from the piety of the Christians. The discourse begins: When therefore [one begins] to consider the things concerning which this innovator has crossed the line, etc. End: And he attempts to turn the pious expressions and doctrines to the contrary.

XXIV. pag. 552. Ten chapters of the second discourse are numbered, the table of which, running before, offers a title similar to the one above. The first is: Concerning the impiety of these in all things, and the order of the discourses. The last: An exposition of the proclamation of the apostasy, and our refutation of each [point]. The discourse begins: What could one say in response to the rest of the curses originating [from him], etc. End: And it is blameworthy, and before the ages, may you be broken apart.

XXV. p. 551 b. Finally, the third and last discourse is preceded by no table of chapters; however, it is inscribed: Against the apostasy of the Palamites. Incipit: The falsehood, it seems to me, was not named from elsewhere. Des.: Since neither does he wish, as he has spoken, for the death of the sinner, but that he should return and live; may it be so, therefore, O Lord; for You are ^D almighty and philanthropic unto the ages. Amen.

Having brought forward the distribution of the whole work, so that we may not defraud the reader, we deemed it valuable work—which we do not regret having done elsewhere—to extract the names of the authors whose explanations are cited throughout, and indeed to arrange them in alphabetical order, and to subjoin them to the individual works themselves, in the very words in which they are noted in the codex, with the greatest brevity we could manage. They are indeed:

Athanasius, pag. 4, 65 b, 150 b. From the discourse on the Annunciation, pag. 32 a, 32 b, 125 b, 179 b. In the apologetic for the synod, pag. 119 b, 195 a. In the second [discourse] against them, pag. 121, 179. In the third against them, pag. 140. In the answers to Antiochus, pag. 159. In the discourse against the Anomoeans, pag. 193 b, 315 b. In the discourse on the Incarnation of Christ, pag. 497 b. In the discourse against Apollinaris, pag. ead. In the discourse concerning [the fact] that the term "consubstantial" was well spoken by the Fathers at Nicaea, pag. 201.

Basilius, pag. 4, 55, 105, 113 b, 116 b, 117 b, 156 b, 160, 164, 169. In the letter to Eustathius the physician, pag. 97, 125, 181 b, 187, 365. In the letter to Terentius, pag. 195 b. In the letter to the Caesareans, pag. 200 b, 205 b. In the interpretation of the 44th Psalm, pag. 27 b, 31, 290 b. In the homily on the 32nd Psalm, pag. 249 b, 272. In the first of the Antirrhetici, pag. 54, 129 b, 146 b, 212, 139 b, 183, 188 b, 206 b, 219. In the third of the same, pag. 125. In the fourth of the same, pag. 67, 93. In the [letter] to Amphilochius, ordained bishop, pag. 175, 376. From the chapters to him, ch. 9, pag. 51 b. From the chapters to him, ch. 14, pag. 39. In the discourse on Faith, pag. 129 b. In the discourse on the same, whose beginning is "By the grace of good God," pag. 259 b. In the first of the Syllogistics, pag. 156. In the beginnings of the Proverbs, concerning the wisdom of God in beings, pag. 159. In the interpretation of the first discourse of the Hexaemeron, pag. 102 b. In the sixth of the Hexaemeron, pag. 207 b. In the things controverted concerning the Holy Spirit, pag. 549 b.

Clemens, pag. 137.

Cosmas, pag. 225. In the songs for the feast (namely, of the Transfiguration), pag. 219 b. In the discourse on the Transfiguration, pag. 220.

Cyrillus Alexandrinus, pag. 24 b, 100 b, 120. In the first discourse of the same, pag. 30, 96. In the second chapter of the same discourse, pag. 65 b. In the second of the same discourse, ch. 2, pag. 149 b. In the fifth discourse of the same, pag. 15, 110, 122, 303 b. In the seventh of the same, pag. 158 b. In the eleventh of the same, pag. 120 b. In the twentieth of the same, pag. 152 b. In the thirty-first of the same, pag. 119. In the thirty-second of the same, pag. 71 b. To Hermias, pag. 52 b. In the second to him, pag. 125 b. In the fifth to him, pag. 159 b. In the seventh to him, pag. 255 b. In the [commentary] on Isaiah, pag. 153 b. On the passage of Isaiah, "The Spirit of the Lord shall rest upon him," etc., pag. 68. In the discourse on life, pag. 200 b. In the Practica of the 3rd synod, pag. [see facsimile].

Andreas Cretensis, pag. 5, 6, 249. In the discourse on the Transfiguration, pag. 25 b, 28.

Anastasius, pag. 112 b, 150 b, 260 b. In the discourse on the Uninscribed, pag. 56 b, 102, 373. In the first [discourse] on the truth of orthodox dogmas, pag. 199 b, 154. In the discourse on the Transfiguration, pag. 220 b, 224 b, 235.

Idem, in the Epistle to John of Antioch, pag. 45. From the explanation of the Gospel according to Matthew, pag. 272 b. From the same explanation, homily 56, pag. 227. From the same explanation, homily 81, pag. 262. In the discourse on the Transfiguration, pag. 51, 302 b. In the fourth homily on the Acts, pag. 52. In the discourse on the Holy Spirit, pag. 68 b. In the discourse on the Ascension, pag. 160, 258 b. In the discourse on the fallen Theodore, pag. 220 b, 225, 227. In the discourse on fasting, pag. 225. In the discourse on the great evangelist and Theologian John, pag. 264. From the explanation of Psalm 44, pag. 376 b.

Cyrillus Hierosolymitanus, in the first of his Catacheses, pag. 225 b.

Dionysius, pag. 4, 27 b, 28, 31, 56 b, 117 b, 129 b, and elsewhere often, to whom ^A St. Maximus’ scholia are almost always attached. In the second chapter of the Mystical Theology, pag. 20 b. In the first chapter of the Divine Names, pag. 157, 170 b, 221. In the second chapter on the same, pag. 187. In the fourth chapter on the same, pag. 210 b, 249. In the fifth chapter on the same, pag. 59 b, 155. In the seventh chapter on the same, pag. 168 b. In the ninth chapter on the same, pag. 29, 132 b, 170 b, 177 b. In the eleventh chapter on the same, pag. 95 b, 167 b. In the twelfth chapter on the same, pag. 51 b, 116 b, 349. In the thirteenth chapter on the same, pag. 30 b, 181 b, 362 b. From the Celestial Hierarchy, pag. 33. In its first chapter, pag. 212 b. In its second chapter, pag. 261. In its fifth chapter, pag. 375 b. In the first chapter of the Ecclesiastical Hierarchy, pag. 241. In the theory of Monastic Perfection, pag. 262.

Ephrem Syrus, in the discourse on the Transfiguration, pag. 219 b, 220 b.

Gregorius Nazianzenus, pag. 2 b, 4, 113 b, 117, 119, 160 b, and alibi deinceps. On the good order in discussions, pag. 56 b. In the second [discourse] on Theology, pag. 125 b, 159. In the first on the Son, pag. 143 b, 160 b, 206 b. In the second on the same, pag. 152 b. In the second of the Peace Discourses, pag. 154. In the [discourse] to Cledonius, pag. 162 b, 327 b. In the [discourse] on the Lights (Theophany), ^B pag. 193 b. In the panegyrics on the blessed Athanasius, pag. 196. In the discourse on Christ's Nativity, pag. 225 b. In the discourse after becoming a presbyter, pag. 242. In the discourse whose beginning is "Upon my watch," pag. 367 b.

Gregorius Nyssenus, pag. 4 b, 27, 54 b, 112, 116 b, 126, 156 b, 175 b. From the discourse on the Beatitudes, pag. 21, 366 b. In the discourse to Ablabius, pag. 50 b, 182, 187, 302, 365. In the first of the Antirrhetica, pag. 156, 193 b. In the second of the same, pag. 264. In the third of the same, pag. 120, 346. In the [discourse] "How we do not say three Gods," pag. 125 b. In the [discourse] to Harmorius, pag. 153. In the Cathechetical [discourse], pag. 201. In the sixth chapter of the completion of the Hexaemeron, pag. 206. In the first discourse on Ecclesiastes, pag. 225 b.

Hierotheus, in his first erotic hymns, pag. 350 b.

Joannes Chrysostomus, pag. 4 b, 121, 160, 170, 198, 208 b, and alibi deinceps, Monachus, in the Epistle. In the first discourse on the Incomprehensible, pag. 29 b. From the fifth homily of the explanations according to John, pag. 194. From the 24th homily according to him, pag. 171 b. From the 26th homily according to him, pag. 228. From the 39th homily according to him, pag. 124. From the 43rd homily according to him, pag. 220 b.

Joannes Damascenus, pag. 5, 54 b, 56, 95 b, 105, 112 b, 113 b, 161, 177, 194, 203, 244. In the discourse on the ^C Transfiguration, pag. 23 b, 28, 223, 325. In the poems on the Transfiguration, 118, 236. In the fourth chapter of the Theological [Capita], pag. 64 b. In the 39th chapter of the same, pag. 143 b. In the 50th chapter of the same, pag. 73, 237 b. In the 28th chapter of the same, pag. 100.

Joseph, in the canon on the holy chain of the great Peter, pag. 220.

Isaac, from the fourth discourse of the first book, pag. 18. From the 38th discourse, pag. 19. From the 80th discourse, ibid.

Justinus, pag. 28, 359 b. To the Greeks, pag. 47. In the discourse against the Greeks, pag. 116. In the discourse on the true confession, pag. 153.

Maximus, pag. 4, 46, 61, 112, 115 a, 115 b, 117, 118, 121, 122, 131 b, 202 b, and alibi deinceps. Explanation of the saying of the Theologian which says: "God is known not from what He is, but from what is around Him," pag. 31 b. In the theory on Zechariah concerning the seven lamps, and of the lamp in the 63rd of the Questions, pag. 68. From the first hundred chapters on love, chapter 40, pag. 31 b, 191 b. From the first hundred Theological chapters, chapter 76, pag. 214 a. From the second hundred of the same, chapter 13, pag. 305 b. From the fourth hundred of the same, chapter 8, pag. 149. In the theory of Melchisedek, pag. 74. In the 59th chapter of the dialogue to Pyrrhus, pag. 94 a.

From the book of St. Paul in the Laur, pag. 19. Of the great Peter, pag. 331. Theodorus Studita, in the Epistle to the exiles, pag. 242. Theodorus the Writer (Graptus), pag. 117 b, 151 a, 180 b, 201 b, 202 b, 203 b, 224, 296, 339 b. From the discourse to the holy martyr Juliana, pag. 19 b. From the life of St. Mary, pag. 19 b. From the life of the great Antony, pag. 22 b. From the Lausiac [History], pag. 19. Adferuntur etiam nonnulla ex synodis testimonia, nimirum From the first council, pag. 196.

From the fifth synod, pag. 34 b. 117. 364 b. From the sixth synod, pag. 2 b. 94 b. 151. 152 b. 364 b. From the council at Chalcedon, pag. 2 b. From the fifth volume of the sixth synod, pag. 34 b.

Nor are the places of Holy Scripture lacking, whose sentences and authorities are cited, namely: from Wisdom, pag. 2 b. from Sirach, pag. 150. from David, pag. 19. from the Acts, pag. 45. 52. 100. 155. from the Apostle's first epistle to the Corinthians, pag. 141. from the epistle to the Galatians, pag. 112 b. from the epistle to Titus, pag. 29. 140 b. from the second epistle of Peter, pag. 374 b. from that of John the Theologian, pag. 170.

The whole work is concluded by an iambic poem written by the same scribe of the codex, which is as follows: ^A

He who formerly routed enemies with the sword, And dragged all under the yoke of slavery, With wise counsels and military strategies, Being a councilor to the sovereign, and an autocrat, Has now come with powerful word and labor, God moving him, for whom he lives and writes, Striking, routing the phalanxes of new impious men Who wrongly believe the light of the Trinity to be a creature.

Recte totum mortale genus, ut decebat, Enutriens, dirigensque ad Dei nutum, Vitam hanc terrenam transigebas. Sed jam hac omissa cura solerter Quæris divina, ad quæ optas accedere, Et animarum nunc fis novus ductor ad cœlum, His, optime, sapientissimis sermonibus.

^B Ἔλαβε πρὶν ὁ Ἰσραὴλ καινὰς πλάκας, Αἷς πᾶσιν ὑπῆρχον νόμος τε καὶ βάσις, Λαλοῦντος εὐχαῖς Μωσέως ταῖς κρυφίαις Ὄρους ἄνω Σινᾶ Θεῷ. θαῦμα ξένον, Ὄρει Θαβὼρ καὶ σοῦ σταθέντος νῷ, μέσον, Ἓν ᾧ Θεὸς θελήσας ἀστράπτει ξένως, Ἓν ᾧ μυήσας, πῶς ἄναρχον ὡράθη, Λαμβάνομεν ταύτην βίβλον, ἄλλας πλάκας.

Accepit olim Israel novas tabulas, Quæ lex, basisque fuerunt omnibus, Loquente Moyse arcanis votis ad Deum Sina super monte. O novum miraculum! Monte super Thabor te quoque, imperator, mente collocato, In quo Deus volens mirabiliter resplendet, In quo docet, quomodo id quod caret principio conspici potuerit, Nos hunc accipimus librum, alias tabulas.

Qui evertebat prius hostes gladio, Omnesque trahebat in servitutis jugum, Mente, consilio, et militaribus copiis, Regi regum factus administer et imperator: Nunc venit cum verbo forti et opere, Deo ipsum movente, cui vivit et scribit, Feriens, fugans phalanges novorum impiorum Male credentium Triadis lumen esse creaturam.

^C Ἤκουσας, ἤκουσας ἔτη πολλὰ πάλαι, Νικῶν, διδοὺς, εὐεργετῶν τὰ σὰ φίλα, Πάντα τὰ πράττων, ἃ Θεῷ φίλον βλέπειν, Ὦ ψυχὴ μεγάλη, καὶ τρόποις χρηστοῖς πάνυ Δώροις, λόγοις, ἔργοις τε καὶ εὐποιίαις Ἅπαν γένος βρότειον εὖ, καθὼς ἔδει, Τρέφων, ἰθύνων σὺν Θεῷ ποδηγέτη, Ζωὴν παρεῖχες τὴν κάτω τὴν γηΐνην. Ἤδη δὲ ταύτην παριδὼν ὡς ἀγχίνους, Ζητῶν τὰ θεῖα, οὗ ποθεῖς προσορμίσαι, Ψυχῶν ἐδηγὸς νῦν ἄνω φαίνῃ ξένος, Τούτοις, κράτιστα, τοῖς λόγοις τοῖς πανσόφοις. Οὐ μεῖον εἰσέπειτ' ἀκούσεις πλειστάκις Εὐχάς, χάριν τούτων ἃ γράφεις ἐκ πάθου Ἐν τῇδε βίβλῳ τῇ κεχαριτωμένη, Βασιλέων ἄριστε, δόξα σοῦ γένους.

Donis, verbis, operibus, et beneficiis Audisti, audisti multos olim per annos, Vincens, donans, beneficiis cumulans tuos dilectos filios, Omniaque faciens, quæ Deo gratum est videre, Anima grandis, idque optimis plane rationibus Sed non minus deinceps exaudies sæpius Adprecationes, ob hæc quæ scribis pio affectu In hoc libro cunctis gratissimo, Regum optime, tui generis gloria.

YEAR OF OUR LORD MCCCLXXVI PHILOTHEUS CPOLITANUS PATRIARCH NOTICE (FABRIC. HARL. Bibliotheca Graeca, tom. XI, p. 513)

Philotheus, a monk first on Sinai, then superior of the monks on Mount Athos, and finally, having been bishop of Heraclea, patriarch of Constantinople in the years 1354 and 1362–1376, died in the year 1376. In many writings he cultivated the memory of Gregory Palamas and fought against his adversaries, of which very few have seen the light of day^A. It will be helpful, however, in the present place to append a brief notice of the writings of Philotheus, both published and unpublished.

1. His principal work consists of the 15 Books of Antirrhetics for the defense of the Palamite tome, in which he attacked the writings—already dead—of Nicephorus Gregoras, at the urging of Cantacuzenos. It exists still unpublished in various libraries, such as the Vatican, the Royal Parisian codex 1996 [according to the printed catalog of the Royal Parisian library, Vol. II, in codices 421, n. 2, and 1244, n. 1 (HARL.)], and the Royal Spanish library. They are also preserved in a notable codex, which was written by the hand of Sylvestros Syropoulos, deacon and great ecclesiarch, preserved in the Coislinian library, and accurately reviewed by Montfaucon, pp. 173–176. Boivin produces passages from the royal Parisian codex in his notes to Gregoras, p. 792, 798, etc. The same author published, in Greek and Latin, a prophetic dream attributed to Nicephorus Gregoras from the twelfth book in his Life of Gregoras. Excerpts from the fifth book are in the ms. of Lambecius V, p. 206 (FABR.) or p. 426, Kollar. In the Caesarean codex 245, n. 17. In the Augsburg public library codex there is Gregory Palamas’s Exposition of the Orthodox Faith and Philotheus’s Confession of Faith, etc., according to Reiser’s index of the mss. of that library, p. 27. In Munich, in the Bavarian codex 57, there are 15 of Philotheus’s Antirrhetic Sermons. See Hardt in Aretini Beyträgen, etc., year 1804, part 1, p. 32 sqq. Oxford, in the Bodleian library, in codex Guil. Laud. 59 s. n. 711, Cat. mss. Angliæ, etc. I. Cf. supra, vol. VII, p. 634 and 655 bis. — Moscow, in the synodal codex 165, n. 9; then excerpts from Theodoret’s Historia Philothea, n. 7; but n. 12 is the Confession of the Orthodox Faith. See Matthæi, Notit. codd. Gr. Mosq. p. 97 sqq. — Cited in the Laurentian codex 16, plut. 8, which contains theological sermons of an uncertain author attacking Palamas, who, according to Bandini (in Cat. codd. Gr. Laur. 1, p. 357 sqq.), appears to be Nicephorus Gregoras (HARL.).

To the Grand Domestic Palaiologos, regarding the saying of Saint Basil in the Antirrhetics against Eunomius, "For He who produced the clods of dew according to the word of Job, did not establish the clods and the Son in the same way," and regarding the divinity. It begins: "Come now again, most noble of wise men." Ms. Lambec. ibid. [s. p. 410, n. 5, 6, Koll.]. This is the thirteenth book of the Antirrhetics against Gregoras (FABR.). Paris, in the public library, codex 421, n. 3 (HARL.).

To the same, concerning the divine transfiguration of Christ on Mount Tabor, and concerning the light which appeared there to the disciples, and that it was neither the essence of God nor a created thing, etc. It begins: "Since those statements, according to our... of slanders and innovations," ms. ibid. This is the fourteenth book of the Antirrhetics (FABR.). Moscow, in the synodal codex 165, n. 10 and 13. See Matthæi, not. cit. p. 98, and p. 178 concernining codex 277. — Oxford, in the Bodleian library, codex 59, s. n. 711, cat. mss. Angliæ, etc. I. — Paris, in the cited codex n. 4. Item in codex 1244.

(a) Confer on Philotheus: Henry Wharton and Robert Gerry (who added more and provided a notice of the codices) in the Appendix to Cave’s Hist. litt. SS. Eccl. vol. II, p. 68 sqq. to the year 1362. Oudin provided much more and made a more abundant mention of the codices in Comm. de SS. Eccl. tom. II, col. 1059, sqq. to the year 1350. Add Saxius, Onom. lit. part II, p. 372, to the year 1354. According to Jo. Baptist Riccioli, S. I., in his Chronologia reformata, from the year of Christ 1362 up to the year 1375, he held that patriarchal see for 13 years and six months. Add Lambecius VIII, p. 1097, Kollar ex Phil. Labbe, Protreptico corporis Hist. Byzantinæ, p. 56 sqq. (HARL.)

n. 2. (See the compiler, Cat. mss., vol. II, p. 263), and cod. 1276, n. 1. — In cod. Coislin. Cl. V. Montfaucon, Bibl. Coisl. p. 176. — Florent. in cod. Laurent. VIII, n. 15 sqq., regarding which codex the excellent Bandini discourses copiously in Cat. codd. Gr. Laurent. I, p. 342-349. Venet. in bibl. Marc. cod. 582. See Cat. codd. Gr. Marc. p. 506. Add. to n. 12. (HARL.)

2. Refutation of the chapters of Acindynus and Barlaam. Begins: They say they are opposed to divine Scripture. Ms. in the Coislinian library. (FABR.) See Montfaucon, loc. cit. p. 176; ms. at Augsburg. See Reiser, Indic. cit. p. 27. Mosque in cod. 165, n. 11. See Matthæi, loc. cit. (HARL.)

3. To Peter, follower of Barlaam. That as God is the Holy Trinity, so also there is one divinity, and concerning divine energy. Begins: Yesterday and the day before, someone... ms. at the end of the Antirrhetica in the Coislinian library. It exists also in the Imperial Library, Lambec. V, p. 197 (FABR.), or p. 410, Koll. n. 4, cod. 265. — Paris, in the public library, cod. 1276, n. 2. (HARL.)

4. On the panegyrical prayer written for Gregory Palamas, and on the two Canons and the office consecrated to his praises, which the Greeks have inserted into the Triodion, I have said above (1), p. 456, old ed. See also Lambecius V, p. 284. (p) and Allatius, who is indignant at Philotheus, p. 195 seq. concerning the books of the Greek Church, and against Hottinger, p. 215.

5. On the encomiastic prayer for the three hierarchs, Basil the Great, Gregory Nazianzen, and John Chrysostom. Printed in Greek and Latin in vol. XII of the Paris Bibl. Patrum, years 1644, 1654, I have said in vol. VII, p. 558 (q); and to Allatius, De Nilis, p. 76. [See vol. X, p. 27 seq. new ed.]

6. Homilies on the Gospels and the Sundays of the whole year, and others, taken primarily from St. John Chrysostom, Mss. in the library of the most serene elector of Bavaria (r) and in the library of the Catholic king, witnessed by Banduri, p. 988, in Antiquitates CPol., part also in the Imperial library. See Lambecius V, p. 65 seq. [or p. 142, n. 7, cod. 232 ed. Kollar.] Instruction from various learned men, from Chrysostom and others, on the holy Gospels of the Lord read in church. Ibid. On the Publican and the Pharisee.

7. On Demetrius the martyr. Begins: Demetrius has presented the opportunity for this collection of discourses today. Ms. in the Imperial library, Lambec. V, p. 193 (s). Cited by Allatius in De purgatorio, p. 771, and against Hottinger, p. 217.

8. On the evangelical beatitudes, three orations, to Helen, daughter of Jo. Cantacuzenus, wife of John Palaeologus. Mss. ibid. Lamb. V, p. 195 (FABR.), or p. 406 seq. ed. Koll. n. 2, cod. 265. — Milan in the Ambrosian library, on the eight beatitudes and certain other things on the sayings of St. Basil with commentary, witnessed by Montfaucon, in Bibl. biblioth. Mss., p. 503 E. (HARL.)

9. Oration on the exaltation of the cross, in Greek and Latin, in Gretser, De Cruce, vol. II, p. 174. Begins: Since the most holy... And another for the third Sunday of the fasts, on the adoration of the cross, ibid. p. 360. Begins: Having outlined and depicted... (FABR.) Another, which exists in Greek and Latin in volume II of the Syntagma of Jacob Gretser, De sancta cruce, col. 1477. Ingolstadt, 1616 fol. It is attributed to Philotheus, but in the Imperial codex 263 and 264 it is ascribed to Jo. Calecas. See Lambec. tom. V, p. 393, note 2; and p. 401, note 2. Add above vol. X, p. 246 and 247. (HARL.)

10. Refutation of the anathemas, by the nomophylax Harmenopulus, in the legal epitome of the adscripts, and that according to the opinion of Chrysostom, Christians should not be hastily subjected to anathema. ^{B C D} (p) Or p. 487, Kollar n. 3, cod. 265 concerning the canticles together with the Acoluthia: — p. 440, n. 29, cod. 268, Canon on Gregory Palamas with acrostics: Philotheus' Office for the same, together with the inserted Synaxarion of his life, ibid. p. 600, in cod. Caes. 324. Comp. above in this chap. 1, near the end. (HARL.)

(q) Or vol. VIII, p. 450, new ed. Add above to vol. X, p. 206, at Rome in the Vatican library, witnessed by Montfaucon in Bibl. biblioth. mss. p. 12 D, and there p. 703 B, concerning the codex of the Sfortian library. (HARL.)

(r) In cod. 61, which begins with a homily on the Publican and the Pharisee and single ones, which are many, the famous Hardt gave a list of the homilies in Aretini Beyträgen, etc., year 1804, part 1, p. 44 sqq. and part 2, p. 3 sqq., and p. 7 seq. with those indicated in Cat. codd. Nanian. and Taurin. He compares these, and he himself enumerates and collects 52 other homilies of Philotheus from the same codex, p. 15. In cod. 199 a huge number of the same homilies is found, and they are diligently reviewed by Hardt, loc. cit., year 1805, part 2, p. 117 sqq. Likewise at Venice in the Nanian codices 109, 118, 119 which he reviews individually (Mingarelli) in Cat. codd. Gr. Nan. 209 sqq., 239 sqq., 245 sqq., to which we refer the reader, and cod. 120 contains some homilies, 11 on Sundays in Matthew, Luke, and on feast days of the Saints. See ibid. p. 248 sqq. (Homilies II in the Gospel of Luke are also in Venice in cod. Marc. 582.) At Turin in the codices of the royal library 51 and 154. See Cat. codd. Gr. Taur. p. 155, especially p. 247 sqq., where 59 individual homilies or Institutions (didaskaliai) are enumerated, with the beginning of each provided. In Petri Possini Thesaurus asceticus, n. 15, is the sermon of Philotheus on the commandments of our Lord Jesus Christ. See infra vol. XIII, p. 755. Concerning the Greek names for the days of the week, see Kollar ad Lambec. Comment. vol. III, p. 168 seq. notes B and A; and he refers to Allatius, De Dominicis et hebdomadibus Græcorum, p. 1463. (HARL.)

(s) Or p. 405 seq. n. 1, cod. 265 ed. Koll. and vol. VI, part 1, pag. 82, n. 11, cod. 10. (HARL.)

In the year 1857, Cyril, patriarch of Jerusalem, made use of the law at the front of the Homilies of Palamas (from the Press of the All-holy Sepulchre). An insipid commentary, indeed, and unworthy of the light with which it was endowed. You will read the indignant words of Allatius against the author in his Prolegomena to the works of Palamas, in the same tome CXLIX EDIT. PATR. PATROL. GR. CLIV.

^A It exists in Greek and Latin in Freher’s *Jus Graeco-Romanum*, book IV, pp. 288-290; Frankfurt, 1596, fol. (FABR.) Compare above in this volume, p. 261, ms.; Vienna in Cod. Caes. 53, n. 14. See Lambeck, VIII, p. 1008 et seq.; Paris in the Public Library, 1561, n. 5, and 1363, n. 3 and 4; Turin in Cod. Reg. 278. See the Catalog of Greek Manuscripts of Turin, p. 381. In the Meermann codex, which he praises here in the *Supplementum Novi thesauri juris civ. et canon.*, The Hague, 1780, fol., p. 574, and compares with Leunclavius’ edition, vol. I, p. 288, and notes the principal textual variants. (HARL.) 11. *Order for the Ordination of a Deacon*, in Latin in the *Bibliotheca Patrum*, vol. IV, Paris, 1575; and vol. VI, Paris, 1589; and vol. XIV, Cologne edition, 1618; and vol. XXVI, Lyons edition, 1677, pp. 214-216. In Greek and Latin, with notes by Jacques Goar, it exists at the beginning of the *Euchologion* published at Paris, 1647, fol. [cf. p. 1-28, Venice edition, 1730, fol.] under the title *Διάταξις ἱεροδιακονίας*, *Order of the Sacred Ministry, how a deacon ministers to the priest in the celebration of Vespers, Matins, and the Liturgy.* (FABR.) Compare the Catalog of the Leiden Library, p. 64 et seq. (HARL.) ^B Simeon, p. 103; and he brings forward a passage from it, p. 416, against Hottinger. (FABR.) Manuscripts in Rome in the Vatican Library, as testified by Montfaucon in *Bibliotheca bibliothecarum mss.*, p. 13 C.—Moscow in the Synod Library, codex 165, in which there also exist:

*On the Sunday of All Saints*. (See no. 13.) *Life and Martyrdom of St. Febronia* (elsewhere one reads *Febronia*), inc. *A tyrannical and violent love*. It is also in the codex shortly to be mentioned of the Marciana Library. *Life of St. Febronia the Martyr* and *Life of St. Anysia of Thessalonica*. *Life of St. Sabbas the Younger*, inc. *Sabbas the wonderful, subject of struggles*. The same is in the Marciana codex soon to be praised. See above, vol. X, p. 319. *Oration on St. Onuphrius*, init. *To the best of men*. The same in the cited Marciana codex. *Dogmatic Orations against Acindynus and his sectaries*. Inc. *Again, the word of truth*, and *On the Dormition of the Blessed Mary*. Init. *I sound today, O friends, rendering according to my ability*. See Matthaei's *Notitiae*, cited p. 97 et seq., and p. 177, concerning the dogmatic orations in codex 277.

*On St. Anysia*, Venice in the Marciana Library, codex 582, in which exist *Lives and Eulogies of the Saints* preceded by a *protheoria*, the beginning of which is: *The purpose of the present discourse is*. There follow the *Lives of All the Saints*. Init. *And in words otherwise*. Then, besides those mentioned, the *Lives*: *Of Germanus the Hagiorite*. Inc. *But how might one describe our condition*. *Of Isidore, Patriarch of Constantinople*. Init. *Isidore, I believe, the great*. *Of Phocas the Martyr*, inc. *If even those who are illustrious*. Philotheus’ homily in his praise is also contained in codex 1185, n. 15, Paris Public Library. See Appendix to the Catalog of the Manuscripts of the Paris Library, vol. II, p. 618. *Office for All the Saints*. Init. *With what melodies of praise*. *On the Holy Apostles*. Inc. *It was right, truly*. Afterward follow various *Sermons*, namely: *On the Lordly light on Mount Tabor, and on the divine operation against those who contradict*, Apologetic I. Inc. *Again the word of truth*. II. *Against the same regarding the divinity, and the divine light, regarding spiritual visions and the sacred prayer of the perfect*. Inc. *Regarding these things, I think I have said enough*. (It is read in the Moscow Synod codex 556, n. 5. See Matthaei's *Notitiae* cited p. 218, add above, at p. 1, end.) *To Ignatios the Bishop on the text of Proverbs: Wisdom hath built her a house*. Init. *If, O man of God*. The work is divided into three sermons. (It also exists in the cited Moscow codex 336, n. 8.) *Historical sermon on the siege and captivity of Heraclea, accomplished by the Latins, under the empire of Cantacuzenus and Palaeologus*. Init. *The year was the six-hundredth from the creation of the world*. *Epistle, or Homily sent from Constantinople to the Heracleots, dispersed through the cities and towns of Thrace and Macedonia*. Inc. *Philotheus, humble metropolitan*. See Catalog of Greek Manuscripts of the Marciana, p. 505 et seq. (HARL.) ^C ...codex Lambeck IV, p. 60. (FABR.) Or p. 131, n. 4, Kollar edition. Codex 111. See above to vol. X, p. 320, to which add the cited Marciana Library codex and Moscow codex 336, n. 2. See Matthaei's *notitiae* cited p. 218. (HARL.) ...*resplendent*. (FABR.) Or p. 599, Kollar edition, in codex Caes. 326. Venice in Marciana codex 14 which contains the *Great Horologion*, exist canons of Philotheus and others, paracletic, to the Mother of God, Christ, and the guardian angels. See the celebrated Morelli, *Bibliotheca manuscripta Graeca et Latina*, vol. I, p. 29. Paris in the Public Library, codex 12, n. 5, and (testified by Montfaucon in *Bibliotheca bibliothecarum mss.*, p. 1325 C, in Mazarine codex 198) Philotheus’ *Troparia* in the form of a dialogue between Christ and the Holy Mother of God. (HARL.) ^D ...excommunication should not happen without judgment, p. 235; and *On not mutilating or interpolating the Liturgy of St. Chrysostom*, p. 352.

17. His second oration on the peace of Christ, id., p. 144.

18. Response on re-circumcision to the great household dignitaries of the Palaeologi, contained in the Coislinian bibl., p. 176. It begins: *I am long since away from you*. (FABR., Paris. in the public library, cod. 1276, n. 3. (HARL.)

19. Ethical, Physical, and Theological Theorems and excerpts from various authors, Labbe, p. 99, New Library of mss.

20.

On the interpretation of the meanings of the circumvolution of the stars

21. Works of Philotheus, the Sinaite monk, ms. id. V, p. 145; V, p. 69 (1), Labbeus, p. 95, New Library of mss. Fragments of ascetic sermons, Lambec. V, p. 99. (FABR.) Or p. 210, Koll. n. 20, cod. 238. Paris. in the public library, codd. 1091, n. 8 (and in n. 9 the following sermon exists), and 1144, n. 5, certain chapters. The following sermon, and another on spiritual (intellectual) warfare, are also read in the Bodleian library, cod. Oliver Cromwell 111, n. 25 and 26.

22.

On the precepts of the Lord

[Parerga of Philotheus of Constantinople, written by Joannes Jonas, the Greek, in the library of the King of France, A.D. 1729; in cod. Harl. V. Cat. libror. mss. bibl. Harlei. n. 5616. (HARL.)]

[Against the Latins; Turin, in the Royal codex 151, end, beginning: *We are considered by the Latins to be making the argument*. V. cat. codd. Gr. Taur. p. 212. (HARL.)]

[Epistle to those who, being established in some power, without any regard for the laws, fell upon the possessions of others. Beginning: *Those who are the wicked among the rulers*. Paris. in the public library, cod. 1276, n. 4. (HARL.)]

[Another Philotheus, Achillinus, royal counselor, whose *Dream of the Orchard* concerning royal and priestly jurisdiction, written in the year 1374, was published in Latin by Goldastus in *Monarchia S. Romani imperii*, vol. I, Hanov. 1612 fol. (a) (FABR.)]

[In Montfauc. Bibl. biblioth. mss. p. 1400 E, mention is made of a codex in the Turin library which contains a writing of Philotheus of Alexandria. Whether he was the patriarch of Alexandria, who is mentioned infra in vol. XI, p. 680, old edition, I do not dare to define. Regarding this man, however, who was given to luxury, cf. Cave’s *Hist. litt. SS. Eccl.* II, p. 145, ad a. 995. His four volumes, whose inscriptions, translated from the Arabic, Cave has set down, seem to have perished long ago. The same author does not dare to affirm for certain whether the sermon of Philotheus on the commandments of Our Lord J. Chr. had that Alexandrian as its parent. P. Possinus published it in Greek and Latin in his *Ascetica*. (HARL.)]

[Philotheus, the physician. V. infra vol. XII, p. 647 and 649; and XI, p. 369. Add. Lambec. VI, part 1, p. 357 sqq.—Philotheus *On Urines* in the codex of the Ambrosian library of Milan, witness Montfauc. in *Bibl. bibl. ms.* p. 503 E. (HARL.)]

[Philotheus, monk. In the Moscow library of the synodal press, cod. 30 exists, according to Matthaei in *Not. codd. Gr. Mosq.* p. 517, n. 28: *Of Philotheus, monk of the monastery of the most holy Theotokos of the Bush on Sinai, on the tripartite nature of the soul and on watchfulness and prayer*. Beginning: *The blessed apostle Paul*. And n. 29, the same author’s *On the guarding of the mind and humility*. Beginning: *Watch and see, says the Lord, lest they be burdened*. In the Nanian codex 95 there are also *Ascetica* of Philotheus, monk of the monastery of the most holy Mother of God of the Bush. Beginning: *As many of us as were baptized into Christ according to the divine Apostle*, then follow three other sermons of his. V. Cat. codd. Gr. Nan. p. 185. And Mingarelli ibid. transcribed a longer passage from the first sermon, and appealed to Lambec. a little before at n. 21, already cited. Therefore these sermons seem to have as their author Philotheus, the Patriarch of Constantinople, who in some codices is also called the Sinaite monk. (HARL.)]

[Philotheus, Archbishop of Selymbria, whose *Oration on St. Agathonicus* is read in Venice in the Nanian codex 509, n. 99, and from it Mingarelli in *Cat. Codd. Gr. Nan.* p. 531 sqq. published a very long passage. Cf. supra, vol. X, p. 190, where that oration ought to be added to the others. (HARL.)] — See infra in this volume. EDIT.

OF PHILOTHEUS, PATRIARCH OF CONSTANTINOPLE, SERMON ON THE EXALTATION OF THE VENERABLE AND LIFE-GIVING CROSS

^A 1. Ever since we were torn away from that first, divine, and blessed life through the transgression of our first parent, and, being separated from God, became exiles from paradise, we were brought down to a most disgraceful way of life; we were condemned to death, and were divided by a thousand opinions, errors, and types of impiety, being enslaved by the devil through the pleasures and enticements of the flesh. Because of this, we had need of God incarnate, for he could not bear that the creature of his own hands should be punished with such great penalties, or perish utterly; rather, he intended that we should be refashioned by him through whom we were formed in the first place. For this reason, the only-begotten Son of God—the Word, who was present with the Father from all eternity and is timeless—having pity on our nature, which had swerved from the straight path, had rushed toward destruction, and through sin had arrived at the gates of Hades, decided and willed at length to become as we are, to come under the conditions of time, and to be made like us in all things, sin excluded. ^B Therefore, he who cannot be contained by any measurement is received into a virgin womb; he who is uncircumscribed is circumscribed by the bulk of a body. By this union, he raises the nature he assumed to divinity, and he who is always God truly becomes man.

2. Having lived among us and held citizenship in this world, he gave precepts of justice, made manifest the knowledge of the truth, and taught those things which were profitable and salutary. He performed great and wondrous signs and prodigies; then, of his own accord, he was delivered into the hands of sinful and wicked men. ^C He is convicted, he suffers the sentence of death, and he is executed by a most shameful kind of end: having received upon himself the punishments and torments due to our sins, according to that prophetic oracle: "He himself bears our sins and suffers pain for us, he himself [begins next page]"

^A bears our infirmities and carries our diseases. The Lord of glory accepts spittle and slaps, buffeting, insults, and mockery, a purple robe and a crown of thorns, a reed and a sponge, gall with vinegar, nails and a lance, and with all these, the cross and death. By His cross and His death, He cancels the condemnation and the sentence of the ancient curse, becoming a curse for us, as it is written: "Cursed is everyone who hangs on a tree." By His burial and resurrection, He leads us out from that bitter condemnation and from the darkness, He breaks the unbreakable bonds of the tyrannizing devil, and He bestows complete freedom. For He rises on the third day and ascends into the heavens, interceding for us with God and the Father; and He will come again with glory to judge the whole earth, and to render to each according to his works.

^B 3. Such was the provision of God for us, and such was his zeal to rescue us from the tyranny of the devil who had deceived us. Thus He deigned to become man for our sake, and He willed that His divine sufferings should be medicines for the healing of our infirmity; and through them we have been refashioned, deemed worthy of life, become participants in divine mysteries, and enjoyed spiritual gifts. Christ redeemed us from the curse of the law, having become a curse for us, according to the divine Apostle. Christ became a curse for us, since He gave Himself for us, voluntarily dying the most shameful and dishonorable death. He redeemed us from the curse because He poured out His divine and most holy blood, and rescued us from the slavery of the devil and of death, and from the condemnation and corruption of hades. Christ became a curse, having suffered the death of the accursed and evildoers. But because "He committed no sin, nor was deceit found in His mouth," He turned the curse into a blessing, and even took away the sin of the world, and granted us a way of salvation. For the Lord came so that He might bear the curse laid upon us; therefore He also accepted the death by the cross. For how could He have become a curse in any other way, if He had not accepted the death already subject to the curse through the cross? And how could He have called us, if He had not been crucified? For only upon the cross does one die with hands outstretched. The Lord stretched out His palms so that He might draw all to Himself, and unite them in Himself, as He Himself said: "When I am lifted up from the earth, I will draw all to myself."

For the devil, having fallen from heaven with his spirits of wickedness, wanders in the air, and attempts to hinder those ascending to heaven. The Lord came, therefore, that He might cast down the devil, and purify the air, and make a way for us for the ascent into heaven through [His] flesh. ^D 4. For the devil, having been cast down from heaven with the spirits of his wickedness, now wanders in the air, and endeavors to place obstacles in the way of those going to the heights. The Lord therefore came to overthrow the devil, and to purify the air, and to pave and fortify a way to heaven for us through His own flesh, and so that it may be known by all,

^A that He is the one who sustains and holds all things together. Because His death sanctifies all things, for this reason He reasonably chose the most ignominious death by the cross. The divine David also celebrated this form of the precious cross, saying: "Whither shall I go from thy spirit? Or whither shall I flee from thy presence? If I ascend up into heaven" — this is the height — "if I make my bed in hell," — this is the depth — "if I take the wings of the morning," which is the sunrise, this is the breadth, "and dwell in the uttermost parts of the sea," by which he means the west, this is the length.

5. Furthermore, the divine Paul alluded to this form when writing to the Ephesians: "That ye may be able," he says, "to comprehend with all saints what is the breadth, and length, and depth, and height." ^B By height, he undoubtedly understands the heavenly things; by depth, the subterranean; by breadth and length, the extremities that lie in between, which are held together by that power which encompasses the entire universe in its bosom. For this reason the Lord said that "the Son of man must be crucified," meaning that the passion could not take place otherwise than by the cross; and although many other ways of dying were available by which the Lord could have fulfilled and completed the mystery of our salvation, out of all others the death by the cross was preferred as necessary and indispensable. And now, wherever the cross is inscribed, it blesses, it sanctifies, it provides all things pertaining to salvation. Having therefore this invincible ^C armor, let us not tremble nor be afraid of our enemies, my brethren; for they tremble at the divine cross, and are afraid, and flee, not being able even for a moment to look upon its sign. For this reason let us perfect all our works with the cross. For this reason, by exalting and adoring the cross, we praise and extol Christ who was lifted up upon it. For he who praises the cross honors, glorifies, and adores the one who was crucified. For through the cross the tyrant was taken prisoner; through the cross death has been put to flight, and hell has been despoiled. For it was fitting that He whom the devil had conquered us with, by these same things should himself be conquered by Christ.

6. For the woman, and the tree, and death ^D were the causes of our condemnation and destruction. For Eve was deceived by the serpent. That tree was the wood, whose fruit both Eve and Adam tasted with great bitterness. And death was the punishment for the bitter tasting. But behold, again a virgin, and wood, and death, which were then the causes of our condemnation and ruin, have now become the spring of our liberty: instead of Eve, the blessed and ever-virgin Mary; instead of the tree in paradise, the wood of the cross; instead of the death of Adam, the death of Christ; for by those same weapons with which the devil attained victory, he was prostrated and brought under the yoke. For by that tree the enemy had defeated Adam; but

through the cross, Christ defeated the enemy. That tree of paradise became the cause of death and cast man down into Hades; but the tree of the cross called back even those who had already gone down into Hades. The tree of paradise made Adam a captive and naked, and caused him to hide himself; but the tree of the cross displayed Christ the victor on high to all. For while the whole world looked on, like a noble athlete, Christ, suspended on high upon the tree, crushed and cast down the opposing powers. And ^A the death of Adam condemned his descendants as well, and subjected them to the necessity of death; but the death of Christ brought back to life even those who had fallen and died before him, and granted them life, and opened the way of salvation to all men.

Christ has redeemed us from the curse of the law, becoming a curse for our sake. Let us take heed to ourselves, beloved, that we do not again fall under a curse, through neglect ^B of the fear of God and the saving commandments of Christ. Christ washed us in baptism through the laver of regeneration and renewal of the Holy Spirit; let us not again return to our own vomit. Christ made us of the same form and of the same body as himself; let us not therefore make the members of Christ the members of a harlot, defiling the body and obscuring the royal image. Christ sanctified us and cleansed us from our sins through his own precious and immaculate blood, so that we might be without ^C any spot or wrinkle, or anything that brings deformity and ugliness; let us not again turn back to sin, nor love the stench of our passions and the resulting uncleanness of the mire of pleasures. Christ has filled us with light, most brilliant and pure; let us not again choose the dark gloom of sin. God has made us dwellers with the holy angels, and has deigned to make us co-heirs of his eternal goods; let us not again choose dishonor, destruction, and condemnation, but let us guard the freedom with which Christ has glorified us, ^D and let us employ all diligence and attention, my brothers, so that we may remain in the state to which we have been called and justified. For if we do not remain thus, but look backward and retreat, we shall be subjected to punishments and torments when the Lord comes to judge the entire earth. But so that this may not happen, let us conduct our lives properly, and as is pleasing to our God, let us embrace purity, shedding tears, pouring out contrition, subjecting the body and treating it like a servant, vivifying and feeding the soul with spiritual discourses and deeds, performing the works of God without sloth, and never growing drowsy.

7. But if we are slothful and fall into negligence,

^A when our nature is weak and slippery, let us again come to our senses, and repent, and confess. Let us break our hearts and recover our sobriety, and return to our former state of life. Let us guard the excellent deposit, our young emperor, that Christ of the Lord, who has injured no one, and who received the empire transmitted to him from his father, and grandfather, and great-grandfather: let us be subject in all things to his most just and equitable rule. For if we cherish him, and honor him in every way permitted, we shall be pious and pure before God and men, and we shall hear that voice of God speaking to us: “I have exalted my servant the king through my Church; I have anointed him with my holy oil; my hand shall help him, and my arm shall make him strong. ^B The enemy shall not prevail against him, and the son of iniquity shall not continue to harm him, and I will crush his enemies from before his face, and I will scatter those who hate him; and my truth and my mercy shall be with him, and I will place his hand in the sea, and his right hand in the floods. I am your Father, I am the root, I am the foundation, I am the nurse, I am the house, I am the garment, in a word, whatever you desire, I am. Do not be in need of anything; only be bound to me; you are everything to me: friends, and members, and co-heirs, provided that you walk in my precepts, and keep my commandments, and perform them, and show all solicitude, and care, and mercy toward the needy of my people.

8. You shall not do injustice in judgment, nor pervert the judgment of the poor. You shall not respect the face of a powerful person, nor shall you receive gifts; judge according to what is right for the small and the great, and rescue the oppressed from the hand of the calumniator and the one who acts unjustly. Receive no vain rumor. For there are some of no upright conduct, and ^C not marked by excellent gifts by which they might be known and celebrated, who strive to become famous through the evils of others. Do not hope in iniquity, and do not covet rapine; do justice and righteousness, that you may be defended on the terrible day of my judgment. Do not harm the widow and the orphan. But if you harm them in your malice, and they cry out and call upon me, I will hear the sound of their cry, and I will be angered in spirit, and I will kill you with the sword, and your wives will be widows, and your children orphans. Let us fear and tremble, dearest brothers, when we hear these things, and you who are living in wickedness, ^D and injustice, and rapine, and avarice, and infidelity, turn back and repent. And you who are adorned with virtue, and justice, and truth, and faith, do not grow slothful, nor fall away, so that the precious, and adorable, and venerable cross, the bulwark of the world, that of the Christian-named Church, may remain unshakable.

[Conclusion of the preceding homily:] ...an unassailable fortress, an impenetrable bulwark and infrangible rampart of our Orthodox Emperors; may He grant us, by the invincible power of His might, to complete the remainder of our life in a manner worthy of holiness and pleasing to God, and may He show our Orthodox and holy Emperors to be victors over the enemies who war against us, and who wrong us, and who hate us, so that we may obtain relief, peace, and tranquility, as we hope and pray, in the present life; and in the age to come, may we enjoy the ineffable joy and exultation of the righteous, the which may we all attain in Christ our God Himself, to whom is due glory and power, together with His beginless Father and life-giving Spirit, now and always, and unto the ages of ages. Amen.

[Note:] We have restored to John Caleca, Patriarch of Constantinople, to whom it belongs, the homily for the third Sunday of the Fast, that is to say, the Veneration of the Holy Cross, which Gretser had published under the name of Philotheus. See volume CXLIX, col. 263.

OF SAINT PHILOTHEUS: A SERMON ON THE COMMANDMENTS OF OUR LORD JESUS CHRIST

(From the *Thesaurus asceticus* of Petrus Possinus, p. 526. See the *Notitia* of Fabricius, above, col. 717, n. 22.)

1. Our Lord Jesus Christ, the Wisdom and Power of the eternal Father, says: "He that loveth me, shall keep my commandments; and I will love him, and I will manifest myself to him. And I and my Father will come, and we shall make our abode with him." And again: "Every one that heareth these my words, and doeth them, shall be likened to a wise man that built his house upon a rock; and the rain fell, and the rivers came, and the winds blew, and they beat upon that house, and it fell not: for it was founded upon a rock. And every one that heareth these my words, and doeth them not, shall be likened to a foolish man," etc. Furthermore, He said: "He that shall break one of these least commandments, and shall so teach men, he shall be called the least in the kingdom of heaven."

^A Then, signing the surety of His own words, He says: "Heaven and earth shall pass away, but my words shall not pass away."

2. Since, therefore, it is not possible to be saved, or to be delivered from Gehenna, for one who does not keep the commandments of the Lord, let us strive with all our might to keep them both in body and in spirit. For some of them are kept by the act of the body, and some by the thoughts and affections of the heart. Others, again, require for their execution the concurrence of the operations of both the soul and the body. For example, to clothe the naked and to minister to the infirm is performed by bodily service; as also is feeding the poor, and other things that pertain to bodily duties, which for the most part are more appropriate for those living a secular life who worship God. But to love God—which is enjoined upon all men—entirely requires the action of the mind; while it must be applied by all, it requires more intense study, however, from those monks who are crucified to the world. ^B

3. But there are within the commandments others which are more comprehensive, containing a great multitude of the bodily ones, and encompassing them within themselves, and at once cutting off many parts of that wickedness which is hated by God. For the divine commandments which are performed intellectually—that is, those which are accomplished rather mystically through the mind—are themselves the ones that most of all govern and perfect those that are done bodily, as they are the causes of purity: fasting and continence, and wakefulness, and exercise in humility; ^C as, in turn, mourning for one's own soul's miseries is the cause of freedom from anger; and as the sun is the cause of the moon’s radiance, so must one conceive of these.

4. And reasonably, this follows also in the case of the virtues of the soul, which we know how to call the comprehensive commandments; and some are performed in the deep heart, while others through the body. And strength belongs to the former, as they have their inclination more toward the future of perfection; for the ascent and love toward God for the future is insatiably extended, as the prophet David said: "I shall be satisfied when thy glory shall appear." ^D When this is made clear to me here, and when I am dissolved, it will be made even clearer to me, possessing a more luminous radiance.

5. Since, therefore, as it has been said, some of the commandments can be performed bodily, while others—that is, the psychic ones—by the heart, let us see, if it pleases, how the comprehensive divine commandments contain within them other commandments—I mean the individual ones: "You have heard that it was said to them of old: Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment. But I say to you: That whosoever is angry with his brother without cause shall be in danger of the judgment; and whosoever..."

shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of hell ^A fire, and so forth. But what is the commandment that contains and fulfills these three? Hear Paul speaking, he who acts and speaks in Christ Jesus: “For I delight,” he says, “in the law of God after the inward man: but I see another law in my members,” and so forth; and he makes it yet more manifest what he says: “Bringing into captivity every thought to the obedience of Christ.” He did not say this one or that, but every thought of disobedience. Therefore, he who cleanses his thoughts and casts down demonic notions by the power of Christ, tears up by the roots the angry thoughts against his brother. He who cuts them off, does not let them proceed into words; and he who, not having expressed them through words, has not said “Raca” or “fool” to his brother, nor has been angry without cause, shall be found a guardian of the commandment of Christ, for the root has been cut away from below. “If thou bring thy gift to the altar” ^B and, “Agree with thine adversary quickly,” and, “Whosoever looketh on a woman to lust after her,” and, “If thy right eye scandalize thee,” and, “But I say to you, swear not at all.”

^C 6. These five commandments which we have already mentioned are individual at once. But that which fulfills these again, namely, that which is comprehensive of the commandments we have spoken of, is this: “If thine eye be single,” that is to say, the mind, “thy whole body shall be lightsome,” that is to say, it does not sin. He therefore who keeps the eye of the soul pure by pursuing and driving away thoughts, and looking toward God, has performed all the aforementioned commandments. Those, therefore, who are lovers of God and firm in faith, apply themselves more unto the comprehensive commandments, so as to keep them; yet they do not neglect or dismiss those particular ones that occur by chance, but they keep them also in their own time. Let our speech be, “Yes, yes; no, no.” And he who keeps the commandment, “Every idle word ^D that men shall speak, they shall render an account for it,” and, “Let no evil speech proceed from your mouth,” and who does not at all allow his own heart to speak idly, he shall also cut off outward idle talk from his own life, and every other evil thing. “You have heard that it hath been said, An eye for an eye; but I say to you, If one strike thee on the right cheek,” and, “Whosoever shall force thee one mile,” and, “Give to him that asketh of thee,” and, “It shall be forgiven you.” Behold, again, these four commandments are enclosed by the commandment that says: “If any man will follow me, let him deny himself,” and, “He that findeth his life shall lose it.”