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.
It initiates: “Truly to be praised is he who said that humility is the realization of truth; for this is the comprehension of one's own limitations, and through it we enjoy both peace with God and that with our neighbor, etc.” It concludes: “And if God should grant us the ability to utter something worthy of our zeal, it would entirely be of Him, the Giver of all good things, who promised to give speech to those who preach the Gospel in the opening of their mouth.”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.
“Most powerful and holy lady and mistress of ours, we the archbishops, who are sitting locked up in our cells—the one of Ephesus, the one of Cyzicus, of Alania, of Christoupolis, of Aprus, of Lopadion—having received from the grace of the All-Holy Spirit the yoke of the Gospel, etc.” It concludes: “These things, as having them as our debt, and as supplicants and servants, we report, and for the sake of trustworthiness we have signed with our own hands in the month of September, indiction 15.” The humble Metropolitan of Ephesus, Matthew. The humble Metropolitan of Cyzicus, Athanasios. The humble Metropolitan of all Alania and Soterioupolis, Lavrentios. The humble Metropolitan of Christoupolis, Makarios. The humble Metropolitan of Aprus, Chariton. D The humble Archbishop of Lopadion, Hierotheos.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.