Table of Contents

NOTICE

Touching Archbishop Symeon of Thessalonica, I had written as follows in my work *On the Union of Both Churches*, book II, chapter 18, n. 13: ^A “At this same period flourished Symeon, Archbishop of Thessalonica. He lived, in fact, after Barlaam, Acindynus, Palamas, Gregoras, Philotheus the Patriarch, Nilus of Thessalonica, Nicholas Cabasilas, Nilus the Patriarch of Constantinople, and Isidore of Thessalonica, all of whom he himself mentions in his *Ecclesiastical Dialogue* against all heresies, and concerning other ecclesiastical matters. Indeed, in that very *Dialogue* he reveals his own age.

“But in this age of ours, those who have written most excellently concerning the monastic life—as those who themselves were truly from God, speaking of God, bearing God, and bearing Christ, and truly inspired by God—are our holy Father Callistus, who was by the grace of God Patriarch of the Royal City (New Rome), and his fellow-breather and fellow-ascetic, the blessed Ignatius. And in a book composed by them, they have philosophized in a spiritual, divine, and most exalted manner in one hundred chapters—a perfect number—transmitting the perfect knowledge concerning this subject.

“The work of Callistus and Ignatius is held in the Barberini Library under this title: ^B ‘The method and exquisite rule of Callistus and Ignatius Xanthopulos, the least of the solitaries, confirmed by the testimonies of the Fathers, concerning those who choose the quiet and monastic life, and concerning the way of life and the reason for the aforementioned, and for what goods quietude proves to be the cause for those who embrace it according to reason.’ The work is divided into one hundred chapters. Since there are two who bear the name Callistus—the one under John Cantacuzene, and the other under Manuel Palaeologus, some forty-six years later—it could be called into doubt of which Callistus he speaks. But since he mentions Nicholas Cabasilas, who flourished under Manuel, it is necessary that he is speaking of the second Callistus, who managed the patriarchate around the year of the Lord 1406. Therefore, he flourished around the times of John Palaeologus, or a little before, the third ^C after the elder Symeon of Thessalonica following Isidore, whom he himself mentions (for between Isidore and him, only Gabriel is recorded). From this it is gathered how greatly Possevinus blunders in his *Apparatus*, writing with a monstrous anachronism that he lived six hundred years ago, whereas he lived only one hundred and eighty years before Possevinus's own time. In all his writings he is injurious toward the Latins, whom he often carps at, and he assails their rites while comparing them with the Greeks.”

And these things, indeed, I wrote briefly at the time concerning him; but now, as time and place demand, I shall add other things: and let his eulogy precede, which Eugenius the Nomophylax (by what authority he acted, men of similar lot will say) appended to the Synodicum of the Sunday of Orthodoxy, which is accustomed to be recited in the Church of Thessalonica.

“Of Symeon of blessed memory, the most holy Archbishop of Thessalonica, ^D who, being filled beyond human comprehension with both external and spiritual wisdom, excelled in the ascetic—or rather, angelic—institution and way of life, and performed it most perfectly with the highest virtue and praise, and, according to Christ, by self-abasement and the excellence of his virtues, was exalted according to the divine promises that cannot lie, and through action he ascended..."

^A contemplationem ascended, and thence, by the nod of God, like a light-bearing torch placed upon a lampstand, and as a most brilliant herald of the truth ascended upon a high mountain, he illuminated with his sweet-shining rays—that is, with his teachings—not only this, his own renowned metropolis, but the entire world like the sun. And he demonstrated toward God and neighbor a love, if any other did, to the highest degree, as almost no one of all men has shown, and he adorned the choirs of the saints with sacred chants, and from his own resources, whose life he emulated and fulfilled. And in his angelic and venerable, and godlike manner of conduct, and in his cheerful state, he was truly God-bearing in reality and in appearance, and one might call him a man possessing the fervent zeal of Elijah for the pious and ancestral dogmas of the Church, and he watered them daily with the sweet flowing stream of his teaching, and with the persuasive and pleasing power of his words, and with his honey-flowing speech, he drew all men to himself, as if by some ineffable power of the Sirens, and held them fast. And as a sign and expressive image of the ancients, and a pillar of piety, and a rule of virtue, and a type of Christian life, he strove with greatest zeal to set forth his own life, and by these means he stirred all men—even those who held different views regarding the faith than we do—to astonishment and wonder, and to the praise and glorification of the great God of all. Eternal be his memory.

Did Eugenicus not wash his Ethiopian well? From the writings of Symeon, it is manifestly proven that what he relates concerning his learning and eloquence is false and mendacious. Who can assure us that he speaks the truth in other matters? His credibility is suspect.

And that the series of the bishops of Thessalonica may be held, those things must be set forth which we have copied from the same Thessalonian Synodicon, which are these:

Of Isidore, of blessed memory, the most holy archbishop ^C of Thessalonica, who like a brilliant star illuminated this flock of his with his daily sacred teachings and instructions, and who, like the good and first shepherd Christ, took care of the flock in every way, and endured long travels, and whatever seemed divine and conducive to salvation, he both taught by his words and demonstrated by his works, and firmly attained the heights in all respects, truly equal to those who before him were conspicuous in virtue and doctrine; eternal be his memory. Of Gabriel, of blessed memory, the most holy archbishop of Thessalonica, who from early childhood was dedicated to God, and held the highest place in the monastic life, and thence, as a reward for virtue, received the care of this city, and by many works and by prayers to the Divine, he preserved it; and among other spiritual gifts with which he shone, he was adorned with gentleness and love, and always showed paternal affection toward his spiritual children; eternal be his memory. Of Symeon, of blessed memory, etc., of Gregory, of blessed memory, archbishop ^D of Thessalonica, who even before his pontificate was counted among the first of the same order and—you have it above. Then follows:

flock of Christ entrusted to him before, was transferred to its holy throne after the capture of this city. And having neglected nothing that might contribute to its restoration—having honored this clergy almost entirely with holy ranks in whatever ways he could, and again both publicly and privately helping and laboring together for all in the face of the impending needs, and showing in all his works that he followed the divine law—everlasting be his memory. Many years to Niphon, our most holy master, the most divine metropolitan of Thessalonica, and Hypertimos and Exarch of all Thessaly. ^A

What is said here about Niphon was written at the end in that codex and by another hand, from which it may be gathered that it was written in Niphon's own time, and especially since he prays for many years, and does not commemorate "everlasting memory," which is acclaimed for the dead. In the eulogy of Gabriel, it was noted in the margin: "Symeon," or "of Symeon," and if conjecture does not err, this Symeon, of whom we speak, was its author, just as Eugenicus dictated the eulogy of Symeon. Symeon lived, therefore, before Thessalonica was captured by Amurates, and he died six months before the ruin of that city; Gregory succeeded him after the capture. But Thessalonica was captured by Amurates in the year 6938 from the creation of the world, 1430 from Christ. Joannes Anagnosta, an eyewitness of events in his *Narrative of the final destruction of Thessalonica* says: "The month of March was beginning its twenty-ninth day, the year of the world six thousand nine hundred thirty-eight." Hence you may see how much the author of the *Political History* is mistaken, as well as those with him, such as Martin Crusius, Leunclavius, Jacob Pontanus in his notes on the *Protovestiarius*, and others, who refer the siege of Thessalonica to the year of Christ 1431. Others, with a greater anachronism, refer it to '32, confusing the first arrival of Amurates, when he oppressed the city, with the second; for after two years he returned to it, and whatever he had beneficially conceded to the Christians after the storming of the city, he wickedly perverted during this second visit and changed things to the worst state. Symeon was a man of manly and present mind, who could be led neither by the rewards offered by Amurates to the Thessalonians nor by threats to the opinion that the Greeks should eject the Latins and surrender to Amurates; and therefore he was the more sharply accused by the malevolent. The same Anagnosta pursues the matter at greater length, and since his work is rare and not available to all, I shall set down his words here, even though they are quite prolix. ^B

For when our affairs were in this state, and single moments brought countless calamities, and we were despairing of salvation, another evil suddenly burst forth. And this was the departure of our shepherd, according to divine counsel—the shepherd who, like the first Shepherd, daily laid down his soul without hesitation for his flock. To him indeed it happened fortunately, but to us it brought huge losses, for we were deprived of his prayers to God, by which our safety was secured. And that this happened according to divine will, you may conjecture from the things that had occurred to him in a dream while he was still alive. It seemed to him, before the city fell to war, that he had entered a clear and very large house, and was examining its individual parts, and admiring its beauty and magnitude. While intent on this, he heard a voice coming from outside, saying: "This house, whose individual parts you are admiring while observing them as very bright and beautiful, ^C will soon collapse; and so that its ruin may not overwhelm you, take yourself out of here quickly." This vision was confirmed by its effect not long after. For as he was a just man, that he might appear so, and receive the rewards of his many labors of virtue, he departed in this way, as was fitting, to God, whom he had so greatly longed for, even before the common misfortune. For it was not judged right by God that he should have experience of such evils and share in the...

^A life of those who were his equals; for his manner of life was not like that of others, and his paths were distinct, to speak with Solomon. But we, being altogether filled with wickedness, and walking after the thoughts of our own evil heart—which is indeed that of Jeremiah—and being murmurous just as the ancient Israel was, and not having the things we desire to enjoy, we have justly fallen into such miserable straits; and we have been deprived of this man, who alone remained as a consolation in these most afflicted times and in such great perils. For we all regarded him as a kind of vital force within us, and we viewed his death as nothing else but the prelude to the most just chastisement of God upon us. This most clearly refutes those who utter unworthy words against him and load him with infamy, because he did not urge betrayal, and because he restrained them when they were meditating on something deeper according to their own designs. ^B For I think that God, wishing to show what that holy man was like and what he was worthy of, and what we are like, and what punishments it was just for us to pay, for this reason arranged the matters of each party so adaptably.

Therefore, this terrible evil—his death, I mean—being added to the others, and all the men, women, children, Latins, and even the Jews themselves in the city miserably conversing with one another and putting aside in oblivion everything else that was then afflicting them, but taking into their minds the deprivation of their pastor, and mentioning it again and again, and asserting—as I have already hinted—and not without reason believing that this was an indication both of divine punishment and of the subsequent downfall, and so on... But since I have reached this point, I shall address a few words to those who accuse him or anyone else. Where were you, when Murad was offering these things? Were you not in the city, and did you not hear the proclamations with your own ears? By what reasoning, then, did you not act? Why, when you were thinking of it, did you not carry it through to completion? Why do you accuse others of not having acted, when you yourselves—with the occasion pressing and nothing to prevent you—did not act? For at that time there was no pastor; for he had already departed from among the living six months earlier. Nor were there at that time the curses, nor the other things which you recount and list exactly on your fingers. What, then, was the obstacle for you, or whose work were the things that happened? ^C Anyone who considers the matter with piety would answer: no one's, except our own wickedness, which moved God, who is free from wrath, unto wrath against us, and stirred Him to bring over us, who were falling into incorrigible error, a chastisement, so that we might at least come to ourselves and grow wise for the future.

But if anyone, recalling the times past, opposes us again and attaches the cause to the Pastor—who, to those wishing to surrender, indeed spoke against the stated judgment—he harbors, I think, the thoughts of a madman. For, in the first place, it is not fitting for a pontiff to take charge of military affairs, ^D and like a tyrant to drive one from power and introduce another, and to be the cause of events, or of slaughter, or of the losses that occur when the state of affairs is being changed. For he is not seated upon a throne of military command, but upon a throne of priestly and of the Master's—

of the Lord, and who preached peace, whose footsteps one ought to follow in every way, both in words and deeds. ^A Next, what was it that he achieved? For did he not exhort them to remain in the laws of God, and counsel them not to abandon piety? Did he not teach them not to rise up against their rulers, but to cherish them as those promoted by God? And what else was fitting for him, to whom the souls of men had been entrusted by God? Nevertheless, even as he was, he determined for almost every year to leave the city and return to his home, perhaps so that we might take thought for ourselves; but not even in this way did you endure it. Thus some had reached such a frame of mind as to possess a disposition that turned with everything, and shifted itself along with the times and events.

I hold the most certain times of Symeon. Thessalonica was captured in the year of our Lord 1430, on the twenty-ninth day of March; Symeon had departed from the living six months before, therefore in the past September, which is counted as the first month by the calculation of the Greeks. Therefore, he lived under John, the son of Manuel, as well as under John Cantacuzenus.

SECOND NOTITIA

Symeon, Archbishop of Thessalonica (a), having died in the sixth month before Thessalonica was captured by Murad in the year of Christ 1430, in March (b), wrote various works by which he illustrated the rites and dogmas of the Greek Church and notably opposed the Latins. Therefore, Nic. Comnenus, although a Greek, a most bitter defender of the Latins (p. 215, *Prænot. mystag.*), calls Symeon a man who belonged among the Photians but was not entirely a participant in Photian ignorance, and, had he not been deranged in his dogmas, a man equal to none of the more recent theologians. (Fabr.) See Henry Wharton and Rob. Gerius ad Cavei *Hist. litter. S. S. Eccl.* vol. II, p. 115 seq.; both cite certain codices; the former, however, wrote that Symeon of Thessalonica flourished in the year 1410 and died in the year 1429, in the month of September, six months before Thessalonica was again stormed by Amurath; the latter reveals that he flourished in the year 1418 and departed this life shortly before the capture of his own metropolis, in the year 1430. — Oudin, *Comment. de SS. Eccl.* vol. III, p. 2242 seq. ad a. 1410, who speaks at length about his age, especially concerning his writings and their codices, and has excerpted much from others, especially from Lambecius and Goar. Hamberger, *Zuverlæss. Nachr.* vol. IV, p. 682 seq., ad a. mortis 1429, and Saxius in *Onom. litt.* part II, p. 390 seq., who added that he died in the year 1430. (Harl.)

1. His principal work, *On the Faith, Rites and Ecclesiastical Mysteries*, which he saw in Jassy in Moldavia in 1683 in folio, under the care of Dositheus, Patriarch of Jerusalem, is deservedly lauded by H. Wharton in the *Auctarium historiæ dogmaticæ Usserii de Scripturis et sacris vernaculis*, p. 440; and by Rich. Simon in *Bibl. Selecta*, vol. I, cap. 29, pag. 237 seq. (Fabr.) Our Fabricius, below in vol. XIV, p. 49 seq. of the old edition, described the *Ecclesiastical Work* of Symeon of Thessalonica more carefully and fully—which he had received through the favor of Maurocordatus, Prince of Hungary-Wallachia—and provided a list of its chapters and certain specimens. He states that it was printed at the auspices and expense of John the Duke, by the labor of John Molibdus of Heraclea, and saw the light in Greek at Jassy in Moldavia, in folio, with this title: [The Greek title remains in the facsimile] and the rest which are read on the front of the work below.

(a) Eugenius Nomophylax in the *Synodicon*, usually recited on the Sunday of Orthodoxy in the church of Thessalonica, according to Allatius, *De Simeonibus* (above), where the archbishops of Thessalonica, Isidore, Gabriel, Symeon, Gregory, and Niphon are celebrated. Allatius also mentions the elder Symeon of Thessalonica in *De consensu utriusque Ecclesiæ*, p. 863. He is the one who preceded Isidore in the archbishopric of Thessalonica. (b) Johannes Anagnosta, in *Narratio de capta Thessalonica*, in Allatius' *Symmicta*, p. 346 and 354.

Two prefaces by Dositheus, Patriarch of Jerusalem, are prefixed to the volume, in the second of which (1) Symeon of Thessalonica is celebrated. In the first preface, dated at Adrianople and directed to John Ducas, Dositheus praises his care and kindness in promoting the edition of Symeon, demonstrated for the public good (2).

The parts of this work are: An explanation of the divine temple and of the sacred things within it, and of the deacons and archpriests, and of the sacred vestments in which each of these is clothed. And furthermore, a discourse on the divine celebration for all the things performed in it, sent also to those in Crete who requested it, *de templo et missa*, which Jacques Goar edited in Greek and Latin in his *Euchologium*, pp. 212, 252 (3). A less sincere Latin version was provided by Jacobus Pontanus, S.J., Ingolstadt, 1603, 4°, pp. 425 seqq., in the *Appendix to the Works of Symeon the Younger the Theologian*, reprinted in the Morellian *Supplementum Bibliothecae Patrum*, Paris, 1639, fol., tom. I, p. 865; and in the *Bibliotheca Patrum* of Lyons, tom. XXII, p. 767. (Fabr.) Also in the Cologne *Bibliotheca Patrum* 1618, fol., vol. XII, part 1, p. 741. MS. Vienna in *Codex Caesareus* CLXVI, no. ii, and in *Codex* 272, cf. Lambec. IV, p. 390 seqq. and V, p. 457 seqq. Koll. Ibid., in *Codex* 270, there are more writings of Symeon of Thessalonica; no. 1: *Ecclesiastical Dialogue and on the only true faith, together also with the seven sacraments of the Church, and on the temple, and the things and persons pertaining to it*: then according to Fabricius' order, nos. 2, 3-6: *Six sacred prayers*(a), no. 7 of the codex, and no. 8 of the codex. *An accurate adjudication of legitimate and illegitimate marriages*, excerpted from the juridical book of Theodore Balsamon; of which Lambeck treats copiously in V, p. 451 seqq. Kollar. Ibid., p. 470, in *Codex* 289, *Excerpts from Symeon of Thessalonica’s monitions on the ascetic, i.e., monastic, life*. Munich in *Codices Bavarici* 58 and 286, *Exposition on the divine temple*, etc. Cf. Von Hardt in *Aretini Beytr%C3%A4gen*, etc., year 1804, part I, p. 34, etc., cf. *Catalogue of Greek Manuscripts of Bavaria*, pp. 43 and 44. In *Codex Harley* 5630, certain works, the titles of which, however, are not indicated in the *Catalogus manuscriptorum bibliothecae Harleianae*. Oxford, in *Codices Barocciani* 75, *On the temple, etc.*; Fabricius nos. 1, 4, 5 and 6, and *Exhortatory epistle on the path of salvation, etc.* The *Explanation of the liturgy or mass* is also in Vienna in *Codex Caesareus* XIII, no. 6, and it begins: *Προσήγετο δῶρα τῷ Θεῷ*. Cf. Kollar, *Supplement to Lambeck* I, p. 129 seqq., who observes that the work in this codex is much more copious than that which Goar published in his *Euchologium*, p. 212, and is worthy of public light. Turin, in *Codex* 65, in which there is also Symeon of Thessalonica’s *Dialogue against heresies*, etc. Cf. *Catalogue of Greek Manuscripts of Turin*, p. 161 seqq. Paris, in the *Bibliothèque Publique*, *Codices* 1267 and 1281, *Exposition of the liturgy*, and in the two latter there are also *Responses to the questions of Gabriel, etc.* Ibid., in *Codex* 1282, there exist various works of Symeon of Thessalonica, all of which are said to have seen the light at Jassy in the year 1683, in the *Catalogue of Manuscripts of the Royal Library* II, p. 274. Cf. Montfaucon in *Bibliotheca bibliothecarum manuscriptorum*, p. 478; Venetian library in the *Bibliotheca Grimani* and p. 623 B in *Codex Scorialensis*, *On the mysteries of the Church*; p. 504 A in the Ambrosian Library of Milan, *On the sacraments of the Church; on the temple of God, etc.; On prayer; Responses to the questions of a certain priest on theological matters*. (Harl.)

Ecclesiastical dialogue against all heresies, and on the one faith of our Lord and God and Savior Jesus Christ, and of the sacred rites and of all the mysteries of the Church; possessing nothing of his own, but gleaned from the holy Scriptures and the Fathers, and composed according to his ability, giving an apology to each of those who questioned him at various times. *Dialogue against all heresies*, in which among other things he praises Callistus Xanthopulus, who was Patriarch of Constantinople in the year 1395, a man renowned in his own age, and ascribes the Latins to the heretics. Allatius produces various things from that dialogue passim in his writings, such as in his book *De Simeonibus*, p. 485; *De aetate ordinum*, p. 42 seqq.; *De libris ecclesiasticis*, p. 7; *De purgatorio*, p. 100.

(a) These are missing in the Jassy edition. Lambeck transcribes their titles and beginnings thus: "Seventh, and indeed from fol. 466, p. 2, up to fol. 477, p. 2: *Of the same Symeon, Archbishop of Thessalonica, Six sacred prayers*, the first of which is inscribed against the incursion of Gentile foes and begins with these words: *Of the same, a prayer against pagan enemies, necessary in every time of their attack. Father, Son, and Holy Spirit, the only God in Trinity, the good, the merciful*, etc. The second, *At the dedication of the temple of the most blessed Virgin Theotokos, the Acheiropoietos (i.e., not made by hands)*: *Prayer for the dedication of the divine temple of the all-holy Theotokos, the Acheiropoietos. It is also said before the gates of the temple of the Theotokos, when the archpriest enters with a litany, changing slightly the words concerning the dedication. Hail, full of grace, the Lord is with thee*, etc. The third, *To the most blessed Virgin Theotokos in a solemn supplication*: *Prayer to the all-holy Theotokos performed in a litany, Holier than the angels, more glorious than the archangels*, etc. The fourth, *To the most blessed Virgin Theotokos for the sake of any necessity*: *Prayer to the all-holy Theotokos for every petition. Full of grace, blessed, honored above every creature*, etc. The fifth, *In times of earthquake, drought, and famine and any other calamities*: *Of the same, another prayer in the event of earthquakes, and during drought, and pestilence, and every other affliction. Lord Jesus Christ, Almighty God of the angels, the King of the holy ones, the Creator of the universe*, etc. The sixth, *To the Holy Spirit on the feast of Pentecost*: *Prayer for Pentecost, to the Holy Spirit, O Good One and source of goodness, O Holy One and giver of sanctification*." But the text of this work is one third larger in the Jassy edition.

^A 110, etc. It exists in manuscript in the Imperial, Vatican, and other libraries. (Fabr.) Add to the codices just mentioned, among the Parisian public library manuscripts brought from the East, codex 17, according to Montfaucon in the *Bibliotheca bibliothecarum manuscriptorum*, p. 1031 C, and Martin Crusius in *Turco-Graecia*, supra, in vol. VIII, page 96, near the end. (Harl.)

Concerning the seven Sacraments of the Church, which book Fridericus Metius rendered into Latin, according to Possevino, but his interpretation has not been published: Joannes Morinus published the dialogue *On Penance* in Greek and Latin in his work *On the Sacrament of Penance*, Paris 1651 folio, and reprinted at Brussels in 1685 and Venice in 1702 folio, pp. 471-476, as well as the booklet *On Ordination* in the work *On the Rites of Sacred Ordination*, Paris 1655 folio, Brussels 1686 folio. Both, in Morinus's version, are also read in the *Bibliotheca Patrum*, Lyon edition, vol. XXII, pages 792 and 793. [I have already mentioned certain codices a little before. Add in the codex of the Escorial library the 14 chapters *On the Sacraments of the Church*, according to Pluerus in *Itinerarium per Hispaniam*, page 190. In the Vienna codex of Caesar, 13, n. 4, there are also 14 chapters. Cf. Kollar in the *Supplement to Lambec*, who shows, with many or even explicit words from our codex at the end against our Fabricius, that this synthesis is nothing other than a large part of the work of Symeon of Thessalonica mentioned earlier, namely the *Ecclesiastical Dialogue against heresies*: which can also be gathered from the order of the chapters in the edition of Dositheus. From this we also know that those things which were mentioned by Allatius and considered unpublished by Fabricius had seen the light in that edition. (Harl.)]

Jeremias, Patriarch of Constantinople, praises Symeon's work on the sacraments in his *Responses to the theologians of Württemberg*; Franciscus Turrianus praises it in his *Apostolic Constitutions*; Petrus Arcudius in his *Concordia*, pages 6, 7, 19, and passim; and Gabriel Severus of Philadelphia records that he borrowed many things from it, page 10. Similarly, Allatius in many places in his writings, such as *De consensu*, pages 1139 sq., 1256, 1259, 1276, etc., and concerning the age of the orders, page 42 sq., 136 sq.

The rest of the works of this Symeon, as far as I know, remain unpublished (1), and are mentioned by the same Allatius at n. 193 sq. in his book *On the Simeons*.

2. Responses to the interrogations of the most holy metropolitan of Pentapolis, Gabriel. P. "It were fitting that such questions be higher, and beyond us." There are 85 responses (a). They were read in the Palatine library, and now in the Vatican [and in the Moscow codex 389. See Matthaei's *Notitiae*, etc., p. 248. (Harl.)] They contain many theological, moral, and ecclesiastical matters, and would be most useful if they were published.

3. By the same: On the priesthood, to a certain pious monk who has been honored with the sacred ministry, while still a prelate remaining in the order of the presbyter. P. "In Christ, my beloved and most genuine brother, the debt of love." (Fabr.) Manuscript in codex Barocc. 294, n. 13. Included in the Bodleian library among the papers of Ger. Langbaen, from Symeon of Thessalonica's responses concerning the end of the world, and from the same man's questions concerning the typika of Sabas and Damascene. See *Cat. mss. Angl.* etc. I, p. 268. (Harl.)

4. By the same: A compendious exposition, as far as one could, of our orthodox and blameless Christian faith, the most holy Symbol. P. "Concerning the most holy Symbol of the true and only faith of us Christians." In Moscow in codex Synod. 81, 8. See Matthaei's *Notitia codd. Gr. Mosq.* p. 61, and p. 321, in codex 39, in which is also the following work, and *On the Articles of Faith*. (Harl.)

5. By the same: A most necessary exposition concerning the sentences of the sacred Symbol, from where they were collected, and against whom they were dictated. P. "It is good to set forth, and from where the most holy Symbol was composed by the divine Fathers." (Fabr.) In Moscow in codex Synod. 279, 8. See Matthaei, l.c. p. 180. (Harl.)

6. Containment, as far as possible, of only the Christian faith in twelve chapters, which some call articles of faith, more clearly elucidated by the archbishop of Thessalonica, Symeon; and that these cover the divine Symbol, and concerning the comprehensive virtues. P. "The true and only faith of us Christians, being beyond mind and reason." (Fabr.) In Moscow in codex Synod. 279, 8. See Matthaei, l.c. p. 180. (Harl.)

(a) Allatius brings forward some of these in his book *On Purgatory*, pages 31, 140, 214, and in *Contra Hottinger*, page 8. They also exist in manuscripts in the Bodleian library, in codex Barocc. 91, from which a passage is cited by Humfrey Hody in the book published in English: *The case of sees vacant*, page 86. (Fabr.) Item, in codex Barocc. ten responses. See Kollar, *Supplement*, page 128 sq. They are complete in codex 170, n. 2. See Lambec. 5, supra, where mention of other codices has already been made. (Harl.)

7. By the same, concerning those matters in which the Latins innovate. First, concerning what it is to lapse from the faith, and to make an addition to the most sacred Creed.

8. Many other things are referred to laws and canons in the *Nomocanon* by Manuel Malaxas.

9. That he also composed canons and hymns to the saints, I infer from Eugenius: "And [he honored] with sacred songs the choirs of the saints, and [those] whom he crowned from his own [wealth/initiative], whose life he emulated and fulfilled." However, I have seen none of these myself. Thus far Allatius. (Fabr.) See the codex of Vienna cited at n. 7 and 8. (Harl.)

[In the catalogue of Greek codices of the Nanian collection, p. 151, n. 7, cod. 74, there is cited an *Oration* of Symeon of Thessalonica, which, however, has as its author Symeon the New Theologian (Mamas), and is numbered above at n. 25; and on p. 152, a work of the same Symeon Mamas, [or] Symeon of Thessalonica, an *Oration on the Assumption of Mary*, in the public library at Paris, cod. 987, n. 7. (Harl.)]

10. The *Chronicle* of Symeon of Thessalonica, in manuscript in the imperial library, is cited by Cangius in his *Glossarium Graecum*, p. 1606, unless by a slip of the pen he wrote "of Thessalonica" when he intended the *Chronicle* of Symeon the Logothete, which he cites very frequently elsewhere, such as in the dissertation *De hebdomo*, pages 128, 129, 153, 154; and in his notes to Zonaras, pp. 28, 55, 70, and 79; and in the *Appendix to the Glossary*, pp. 4, 5, 6, 7, 22, 23, 36, 45, 56, 57, 58, 59, 72, 74, 75, 83, 84, 86, 90, 92, 100, 101, 103, 106, 110, 113, 114, 115, etc. Concerning this I have spoken in vol. VI, p. 352 and 158 [see vol. VII, p. 471 sq. and p. 683 sq., new edition], where [he also speaks] of the *Chronic History*, likewise still unpublished, of Symeon Seth in the vulgar Greek tongue, from the origin of the world down to the reign of Constantine Ducas, concerning which [I spoke] a little while ago under [the entry of] Symeon Seth, n. 7.

SYMEON, MOST BLESSED ARCHBISHOP OF THESSALONICA: AGAINST HERESIES AND CONCERNING THE ONE RIGHT FAITH OF US CHRISTIANS, AND CONCERNING THE SACRED RITES AND MYSTERIES OF THE CHURCH, A DIALOGUE, AND CONCERNING THE DIVINE TEMPLE AND THE ARCHPRIESTS, PRIESTS AND DEACONS THEREIN, AND THE SACRED VESTMENTS WHEREWITH EACH OF THESE IS CLOTHED, AND CONCERNING THE DIVINE MYSTAGOGY, AND THE EXPLANATION OF THE SYMBOL OF THE ORTHODOX FAITH OF CHRISTIANS, AND A SETTING FORTH OF ITS PHRASES, WHENCE THEY WERE COLLECTED AND AGAINST WHOM THEY WERE ESTABLISHED. FURTHERMORE, ARTICLES EMBRACING THE ORTHODOX FAITH, THAT IS, TWELVE ARTICLES, AND SHOWING THAT THESE ARE CONTAINED IN THE SACRED SYMBOL. AND CONCERNING THE VIRTUOUS PRINCIPLES, AND RESPONSES TO CERTAIN QUESTIONS ASKED OF HIM BY A BISHOP, AND FINALLY CONCERNING THE PRIESTHOOD. WITH WHICH IS THE EXPLANATION OF THE ECCLESIASTICAL OFFICE BY THE MOST WISE AND LEARNED MARK EUGENICUS, METROPOLITAN OF EPHESUS.

Printed at the expense of the most pious, most glorious, most illustrious, and most serene sovereign, Lord John Ducas, Voivode of all Moldovlachia, most magnificent lord and leader of all Ukraine. By the care and correction of the most learned notary of the Great Church, Lord John Molybdos of Heraclea. In the venerable, patriarchal, and sovereign monastery of the foremost Apostles, called Cetățuia, in the year of salvation 1683, in the month of October. IN JASSY OF MOLDAVIA.

Christ, grant unto him who has labored, Thy most blessed aid.

DEDICATORY ADDRESS OF DOSITHEOS TO JOANNES DUCAS

To the most illustrious, most noble, most pious, most serene, and most magnificent lord and prince of all Moldo-Wallachia, and for the third time of Ukraine, or the first, Lord JOANNES DUCAS Voyevoda, in the Holy Spirit the most beloved son of our humility, apostolic blessing in the holy kiss.

^A Comparing one of the holy Fathers with the man of the Gospel, he said: "What grace you have been deemed worthy of, O man, in seeing God!" Abraham saw and heard, but outwardly, that is, through images. Job saw and heard, but through a tempest and clouds. Moses saw in the bush and on Mount Sinai, but he saw through riddles on the rock, and especially when at the cleft of the rock, he saw the back parts. Isaiah saw, but outwardly, on a high throne, it is clear. Ezekiel saw, but he too outwardly, in the midst of four living creatures. And to leave out the rest, Daniel saw, but in a vision of the night. They saw, yet they did not have the Holy Spirit. They had the spirit of prophecy—for the Lord says, "I will take from your spirit" to Moses—but they did not have the Holy Spirit. Hence the Scripture says of the Samaritans: "For the Holy Spirit had not yet fallen upon any of them." And some disciples said to Paul in Ephesus: ^B "We have not even heard whether there is a Holy Spirit." It is not that the Holy Spirit is not contained in Scripture, but that since no one of the ancients had received the Holy Spirit, they said, "We have not even heard whether there is a Holy Spirit." But you have been deemed worthy of such grace substantially, as the Lord promised: "And I," He says, "will ask the Father, and He will give you another Paraclete, that He may abide with you for ever, the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. But you know Him, for He abides with you, and will be in you." Do you see, O Christian, what grace you have received? Grace for which not even the prophets, nor the friends of God, the patriarchs, were deemed worthy? ^C Whence the Lord said: "Amen I say to you, many prophets and just men have desired to see what you see, and have not seen, and to hear what you hear, and have not heard." Thus, only to the faithful, in the last days, when the Word of God had dwelt among us, was the Holy Spirit given, and He abides with us for ever, according to the measure of the gift of Christ. And the measure of this gift has abounded in our age toward your illustriousness, because in the times of your rule, the Greek type has also been given to our race, by which spiritual joy is evangelized to the whole world. And King Josiah, having read the book of the law before Israel, which walked in Jerusalem, is praised; but your illustriousness, distributing this book by type to the Catholic Church, not showing one that is shadowy, but the whole Gospel truth, and especially at the proper time, is blessed. For the heathens, having turned aside from the straight road of the Christian dogmas, and the heretics and schismatics, having pushed away the path ^D accurate to the apostles and to the Fathers, have fallen into thorns and thistles. Wishing to fill the Church with them, they missed their mark, while the royal road of the Lord is secured by ineffable bulwarks, by the writings of the holy Fathers. Of which a compendium is the book of the present Father in the Holy Spirit, the Archbishop of Thessaloniki of holy memory, Symeon. Whom you now illuminate like a light through the type, and make manifest from the hidden, and visible from the invisible, so that the murderers may not break into the Church, as against a leaning wall and a broken hedge, having fulfilled the prophecy of the oracle. But that it is the characteristic of pious princes, as much as in their power, to serve the worshipful and Catholic religion of the Orthodox Christians, the equal-to-the-apostles Constantine confirms. This, he says, is incumbent above all upon one goal, that among the most blessed multitudes of the Catholic Church, one faith, ^A and sincere love, and a like-minded piety toward the All-Powerful God might be maintained. And if it is true what was said by some wise man, that in natural things one ought to praise God, and justice, and providence; in ethics, law and communion; and in politics, to teach what is good: all these things your great-mindedness has now accomplished; [providing] everything about the true theology of God and divine things, as much as concerns creation, and providence, and eternal judgment, and what concerns the mysteries, and customs, and rites, and the ecclesiastical hierarchy, and the communion of the Orthodox, and the excommunication of heretics and schismatics, and whatever is in accordance with Scripture concerning godly polity, and the Holy Spirit, the Creator of this, the light of the saints, or a compendium of those things said to the saints—which the most blessed Symeon compiled in simple language ^B fervently, having dedicated himself to God through this work. But since it is also an ancient and most venerable custom of old Epirus to be grateful to one's friends—for Pyrrhus, the king of the Epirotes, upon the death of a certain friend of Aerope, did not bear it with moderation, but he...

^A king, for when a certain friend of his, Aeropus, had died, he did not bear it with moderation; though he claimed that the man had only suffered what is human, he blamed himself for delaying and putting things off, and failing to give him his due reward. How much more, then, does he [the Emperor], being from Epirus, but most pious; and a sovereign, but a lover of Christ; and a ruler, but most magnificent, count not any mere friend, but Christ, the Lord and King of all, in return for the earthly and spiritual goods he has received, worthy of receiving such gratitude, and through it to seal his love toward God and his neighbor, than which nothing among the pleasant and great things in the world is of equal value or equal standing? But since this fruit is for you that of the Holy Spirit dwelling within you, as has been said, may you be deemed worthy always to bear fruit in the fullness of the Church, and to stretch forward to the things that are before, and after a most profound old age, having departed from the body, may you enjoy divine blessedness. Amen. In the year 1673, in the month of March. From Adrianople.

Dositheus, by the mercy of God, Patriarch of the Holy City of Jerusalem, and one who prays for your magnificence.

Dositheus' Preface to the Reader

Dositheus, by the mercy of God, Patriarch of the Holy City, and a worshipper of our Savior Christ and of the God of the Resurrection, to the Orthodox Christians who shall read this present work, both clergy and laity, brothers and children of our humility in the Holy Spirit, grace from above for salvific works.

^B Every skilled hunter, and one who is a master craftsman in the art of hunting, necessarily uses the tools appropriate to him if he wishes to succeed in the end of his craft. For the sake of argument, to catch birds he uses nets; for land animals, snares and traps; for fish, likewise nets, casting-nets, hooks, draw-nets, and whatever else the art teaches, so that he may take and gain what he wishes. And if someone wished to hunt men, what instruments would he use? Since men are also hunted, and are captured like fish (as the Lord said: “Follow me, and I will make you fishers of men” [Matt. IV, 19]), it is obvious that there are no others, except teaching and the Word. For there is no casting-net or net for man like instruction, woven of words and testimonies, in which man is caught and reconciled to God, and eternally blessed. This casting-net (instruction) is cast to both sides, the right and the left, and concerning present things and future things. This is a hook; for with the words and testimonies of the Spirit, it takes man from his inmost parts and fishes him into the light of the knowledge of God. Regarding this, the God of all says in the book of Numbers: “Make for yourself two silver trumpets, you shall make them of beaten work, to summon the congregation, and to set out the camps, and it shall be for you a perpetual law for your generations” [Num. X, 2]. By the trumpets, he means the teachers of the Church. For just as trumpets use breath coming from within (and not as cymbals or lyres are struck), so the teachers do not ^C deliberate for the salvation of men from outward wisdom or the mythology of some; but, having within themselves teaching full of the Holy Spirit, they effect the salvation of men, just as it is said to them through Isaiah: “Cry out in strength, and do not spare; as with a trumpet lift up your voice” [Isa. LVIII, 1]. He does not say, “as a cymbal and lyre,” but “as with a trumpet lift up your voice.” That is, with sounds coming from within, which are the Holy Scripture, both Old and New; the seven mysteries; and the traditions of the Catholic Church, received from the Lord and the apostles; the canons of the holy apostles. The definitions of the ecumenical councils and the proceedings (Acta), the definitions of local councils and of certain Fathers, whom the ecumenical councils accepted. The writings and interpretations of Scripture by the holy Fathers, in which they agree with one another, and with the ecumenical councils. Ecclesiastical histories. Imperial laws which concur with the definitions of the holy Fathers, which, when gathered together, have the power of the right, true, and orthodox, catholic and apostolic faith, and they fish man into eternal life. ^D There are two trumpets because, with the one, he hints at the return of those who have added to or taken away from such faith, toward orthodoxy; and the other signifies the return of the pious who have sinned, to true repentance. Whence it says: “Declare to my people their sins” [Isa. LVIII, 1]. They are “silver” because the words of such teaching are tested, as silver is refined and tested. They are “beaten” because they drive those who are persuaded from things present to things eternal. And whatever of the voice seems to you to be temporary, there you must understand it as referring to those in the heavens. This is the voice of the trumpets, and these are the instruments which the Lord uses in the Church, and He teaches always through the teachers, and lifts up their voice in strength, and with trumpets He shall summon the congregation which He acquired with His precious blood, and to set out the camps...

^A of the nations, from the lower realms to the higher: where He Himself sits at the right hand of the Father. Of these, one is the author of this present book, the Archbishop of Thessalonica of divine and celebrated memory, Symeon. Having compiled a synopsis of both Scripture and the Fathers, most excellently and securely, it serves the need for easy instruction for the unlearned, the graspable nature of the matter for those who are studious, and the easy memorization for the wise. For, having most fully received the ray of the most divine radiance, he shines forth as a spiritual sun to the Church of God, illuminating both the wise and the simple with the rays of his teaching. And as the royal image is most perfectly set in gold, so in the purity of his blessed soul the image of God is seen stamped. Therefore, he rejoices with the God-bearing Fathers in the Church of the first-born, standing by Christ, ^B the all-cause of such trumpets. Until now, he was as a garden enclosed and a fountain sealed, unknown to the many. But the all-excellent, the most illustrious and most pious master and governor of all Moldovlachia and the Ukraine, Lord John Doukas Voivode, who even now acts as an ambassador for Christ—as God, ^C having exhorted through us, yielding like a Christ-lover to the entreaty—brought him forth into the light, having determined that he should be printed at his own expense, and presented as a precious gift to his mother, the holy Church of God. Therefore, those of you who read this book (to which is also added the synopsis of the ecclesiastical office by the wisest Mark, Metropolitan of Ephesus) will know its usefulness and necessity. Whence give glory to God, who always bestows various gifts upon the holy nation, the orthodox people. And pray for the salvation and peaceful state ^D of the most illustrious master and benefactor. Strive, moreover, not merely in possession, but much more in the use of this book, so that acting according to it, you may attain divine blessedness in Him, in the God who is in Trinity, to whom belongs glory eternal unto eternal ages. Amen.

DIALOGUE OF THE MOST BLESSED SYMEON, ARCHBISHOP OF THESSALONICA, IN CHRIST AGAINST ALL HERESIES, AND CONCERNING THE ONE FAITH OF OUR LORD AND GOD AND SAVIOR JESUS CHRIST, AND THE SACRED RITES AND THE INDIVIDUAL MYSTERIES OF THE CHURCH, OF WHICH THE AUTHOR ADDED NOTHING OF HIS OWN, BUT COLLECTED EVERYTHING BY SEARCHING THE HOLY SCRIPTURES AND THE FATHERS, AND COMPOSED IT ACCORDING TO HIS ABILITY, ANSWERING EACH OF THOSE WHO ASKED AT THE TIME.

^A PONTIFEX. In Christ, the only-begotten Son of God the Father and our God, the living wisdom, and the Word who supplies speech upon the opening of the mouth, I am present, brothers—persuaded by what is commanded—to speak as best I can regarding those things about which you have asked us. Therefore, I shall conduct your words to us, and ours to you, in the form of questioning and answering, and in the manner of a dialogue. And the one who took the lead in the discourse from among you, as having inquired of us previously and having been the cause of the apologies shown by us, we shall set forth questioning; and thereafter, we shall provide the answers in Christ to your inquiries. In this way, perhaps, the discourse will be more easily understood by you and the rest of the brothers...

^A and something beneficial will be gained.

CLERICUS. We, holy Master, having confidently made inquiries regarding the spiritual and divine matters we sought, just as to our father in the Spirit, have now returned for this same purpose as we have done before. Since, therefore, you receive our words in the charity of Christ in a fatherly way, behold, we now also ask you in Christ with readiness. We, as Christians, rightly believe in God the Father and the Son and the Holy Spirit; we proclaim the holy Trinity according to the Scriptures in one essence and divinity, and likewise the incarnation of Christ, one person of the Trinity, the Word of God, from the Virgin by the Holy Spirit, and we confess the truth of [his] soul. But since there are many opinions, both ancient and recent, which are opposed to this true faith of ours, how shall we persuade the infidels, confirm the weaker ones, or heal those who inquire, seeing that we have been taught to give an account of the hope that is in us?

^B Pontifex. The preaching of the truth, my brother, and the confession of piety is necessary for us before all else, and it is necessary to confess this before all; for this is the foundation of every believer. On account of this confession, blessed Peter is spoken of and is constituted the janitor of the kingdom of God; and Paul hopes to receive the crown of life, because he kept and preached the faith; and the whole choir of the saints, because they did likewise and finished their course well, is glorified. It is also necessary to edify one's neighbor according to one's ability, ^C but it is by no means necessary to persuade every man, since it is not possible to persuade all. Yet, you must say things according to your ability, if the discourse looks toward edification. And if you edify, great will be the gain for you and for the one you have gained; if, however, you do not edify, you will owe God nothing on this account, for you have done what was yours to do. Again, you must also guard against this: that you do not say anything beyond your strength, lest by chance, while you try to lift up one who is lying down, you collapse with him. For according to the ^D most divine Paul, "great is the mystery of piety," and it is necessary that he who discusses it should discuss it with prudence and the greatest circumspection; and that he be an approved man, and one who has received the grace of teaching, lest anyone, contending about things he does not know, fall through irreligious words into the snares of blasphemy, or into the nets of doubt, or into the dogmas of impiety. For we know that many of the unstable have been corrupted because of this.

Clericus. Is it safer to argue from natural thoughts or from scriptural testimonies?

Pontifex. From scriptural testimonies; for so says the Lord: "Search the Scriptures, for you think in them to have eternal life; and they are they which bear witness of me." You may also, in addition, [speak] from common thoughts and examples. But those

^A things which many have spoken in the examples of the saints, and which do not in any way oppose the Holy Scriptures—for these are accepted as following as a consequence—[it is good to use], for one ought not to depart from the divine Scriptures at all, nor think outside of them.

Chapter 1. Against atheists, that God exists.

Clericus. Since, Father, as I said before, there are various opinions among many of the Gentiles concerning the Divinity, and some follow the error of many gods, others believe that there is indeed one God but not in three persons, nor do they confess the Word of God and the Holy Spirit, while others—with impious audacity—dare say that there is no God, in what manner shall we draw them to the true faith?

Pontifex. First of all, by prayer to God; then, by humility and works of spiritual charity; and by a blameless life that bears witness to the faith, as the apostles taught and demonstrated; for this is an apostolic work. Finally, by words that are not contentious, for to bicker and quarrel is alien to the Church.

Chapter 2. That God exists, first demonstration from the Holy Scriptures.

Clericus. And by what arguments shall we persuade an atheist to believe that there is a God? ^C

Pontifex. First, as we have said, from the Holy Scriptures, which confess God in all things—or rather, which have God as their author—and proclaim Him to be the maker of all things, who always exists with His Word and Spirit. For Moses says: "In the beginning God created heaven and earth." And God said: "Let there be light, and there was light," and the rest likewise. And: "I am who I am." And in the bush: "I am the God of Abraham, and the God of Isaac, and the God of Jacob," signifying the Trinity. And concerning man: "And God said, Let us make man after our image and likeness." And everywhere Moses teaches that God exists, and that God has a Word and a Holy Spirit; and that through the Word He made all things, and by His Spirit He perfected and sanctified them. All the prophets after David taught this, and David himself calls him a fool who does not confess God. And he says: ^D "The fool has said in his heart: There is no God." This surpasses every impiety; for the devil himself confesses that there is a God, although the adversary and impious one opposes Him by stealing the divine glory. Therefore, he has made the atheistic Greeks to err, who were deluded by the elements of the world and by demons, and who called created things gods. Therefore, he who says that there is no God is utterly irrational, and most atheistic, and most foolish, and worse than the demons; and by what has been said, he shall first be convicted.

CHAPTER III.

Then, an argument is drawn from the human mind itself, which inquires concerning God; for the very act of inquiring and meditating concerning God teaches that God is the author of that mind, and that He is the eternal Mind. Our mind, ^B while discoursing concerning the Word of God, demonstrates that God Himself, the eternal Mind, possesses the Word. And since the one who meditates and speaks concerning God is himself alive, he also testifies that the Holy Spirit is life in God. Whence it is evident that this mind created man; for everything that has been made seeks its own author. Moreover, because the mind of man is intelligent, sharp, and agile, as well as provident and contemplative, it again testifies to the divine Mind and, as far as possible, imitates it. For if man bears such things in his own mind, then great, indeed, is that Mind, and without beginning, and eternally living, towards which all minds are drawn, which they seek, and which is the peace and rest of all intelligence. And this eternal Mind possesses the Word, that is, a living Reason, towards which all reason is elevated; for there is no mind without a word, so that the eternal Mind is God the Father and possesses the Word, through which Word alone all spiritual things are endowed with reason—both angels and souls—and are filled with wisdom and doctrine. And this Mind alone, first, and living, and always existing, possesses and bears within Itself, and proceeding from Itself, the life which is the Holy Spirit, through whom all spiritual things live a spiritual life, and are spirits from the Spirit, and participate in sanctification from the Holy One, and also receive strength and motion from that Omnipotent One who bestows power upon all things. Therefore, even he who rejects God still thinks and lives and has the Word within himself. Man, therefore, testifies to God within himself, wherefore it is written that man was created in the image of God.

CHAPTER IV.

Creation itself also testifies to the Architect, and it is right to behold the invisible through the visible. This is what Paul says, writing: "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead." For who placed the heaven on high? Who placed the earth in the midst? Who moves the former without rest, and in such beautiful order, while to the latter He gave the power to produce plants according to the changing seasons? Whence are the splendor and power of the sun? By what hand is it governed and carried in a circle, and turned back again by an opposite course? Whence are the perpetual and diverse paths of the moon? Do the fire’s being carried upwards, and shining and glowing, come from chance? And does it come from chance that water tends downwards and spreads out with easy motion, while the air is moved on every side and sends forth breezes? Whence are all the elements held together both contrarily and harmoniously, and thus the world—

^A constituted? What then? Are the myriads of the families of animals and their natures likewise random? Or did these come into being automatically and without any cause? And how is it that other natures do not spring up automatically according to the season, but the same ones always from animals and plants, and [only] from those similar to them? If, therefore, they are by succession, whence are the first ones and [the ones] from the beginning? Are they from nothing? No one, if he were to say this, would be free from impiety. But the Creator, God, is the cause, even of those first things, having made these from non-existent things, and those which follow from them, giving power to all both to remain and to beget and be begotten, and to produce and be produced, and [giving] that all things well-ordered and distinct and contained might consist by themselves; but He also gives understanding to minds, and life to the living, and wisdom to those who are wise, and the desire to those who seek after it, which [desire] is in fact found scattered throughout all creatures. ^B Is human nature, then, something automatic and unreasoning? So humble and yet sublime, earthy and incorporeal, provident and wise, mortal and at the same time immortal? Are these things, therefore, from themselves for all? And has the arrangement of the whole stood or been ordered by no one? And is it governed by no one? And who, then, having a mind, is so wretched and senseless as to think that these things exist and are governed without God? Whence are the seasons? Whence the fruits? Whence the providential good orderings and movements concerning the constitution of the whole? Do not all things manifest the power and providence of Him who made all things? From these and similar things, Abraham recognized the Maker of all things, and to all the saints, likewise, has come the knowledge concerning God. And from these, I think, every man who is senseless and rejects the Creator will recognize God, and will confess the common Lord. ^C And the knowledge concerning the existence of God—common, as we have said, even to the many—will confound him.

Clericus. These things are sufficient, master, against those who hold to atheism, and there is no one, I think, who would gainsay [them], unless he were perhaps worse than the demons. For they, even unwillingly, confessed the Son of the living God. But against whom shall we speak again—those who have suffered the disease of polytheism, and those who wander concerning astrology and generation, and fate, and fortune?

Chapter V. Against the polytheistic Greeks.

Pontifex. Their error is manifest and easily refuted, which has also been brightly cast down by the power of Christ, and there is no one now who struggles for it. For through fishermen, He who was crucified for us—being himself the living and subsisting Wisdom of the Father—overthrew the foolish wisdom of the Greeks. ^D Nevertheless, from what also Paul writes, and from creation itself, it is possible to learn that there is one God alone in Trinity, and no one else besides Him. For if, as the Greeks say, there are many and diverse [gods], then their power and energy are also diverse, and they could no longer

^A be capable of holding the whole together. And because they are a multitude, they will be seditious, and contrary in power, and not gods. For the true God is the Lord of all, and the Creator of everything, and has the power to govern all things. But they are also circumscribed, if they are many and diverse. And if they are circumscribed, they are weak, and therefore not omnipotent. Their having diverse powers also shows that they are not omnipotent, and consequently that they are contrary to each other, and thus in conflict. Furthermore, if, as they have said, they are male and female, and distinguished according to sex, then they possess bodies (for body implies the diversity of sex), and are subject to passions, and decay, and flowings arising from this, and corruption, and impurity, and defilement; for each will be moved according to its own nature. If they had a beginning, there will be first and last, and others after them, as the Greeks drivel, who have thus had a starting point. And how would these be rulers? Or how would they be governors of the things of the world? And if the heaven is without beginning, as the Greeks absurdly claim, how do some rule the heaven, and how do those who were created after the heaven inhabit it? From these and similar things, those who say there are many gods are to be mocked. But if the Greeks have numbered the created things among the gods, they are even more ridiculous; for they themselves bear witness by their energies and powers that they are servile, partial, and ^B weak, and receive their power and motion from elsewhere; indeed, because their power and motion are known to us humans; for humans know the movement of the heaven and the stars. Therefore, neither the heaven, nor the stars, nor any of the visible things are gods, but are creatures of the God of all, having received from Him both the power to act and existence itself. Nor are certain spiritual powers gods, but are spiritual creatures of God; of whom some, seeing and praising God, are ministers of God; others, however, having withdrawn from Him by a most wicked will, are called demons, who have imposed error upon the Greeks.

CHAPTER VI.

Against those who impiously teach about fate and fortune, and concerning astrology.

But for some to drivel concerning fortune and fate, and [to engage in] birth-chart calculation and astrology, is most irrational and ^D also most godless. For first, they abolish the free will of the Creator, who made these things out of nothing, and governs them as He wills, both truly and justly. Next, they also abolish the free will of man; for if man is a rational animal and possesses free will, while those visible things are irrational and inanimate, how then could the soul be led by them, and be disposed and carried along by their motion? For it is impious for irrational things to move rational things. But if they do move them, then there is no longer virtue nor vice; then laws are in vain, teachings are in vain, prophecies are in vain, the old and the new [Testaments] are in vain, and finally, the incarnation of the Word of God for the renewal of men and creation is in vain; and then there ought to be neither punishment nor retribution, which the Savior demonstrates to be eternal; public affairs are overturned; this,

too, is a doctrine of impiety and irreligion. ^A But if some impious persons irrationally say that these are animate and rational, the argument is utterly irrational and false. First, it is proved from Holy Scripture, which says that only angels and men are endowed with reason; ^B then, from the operations of these [planets] and the movement of the heavens. For if, according to the Greeks, the stars are rational, and every rational being possesses free will, yet these are always moved by the same and similar motion, how then are they rational and endowed with free choice? And if they say that moving in this way is a good and simple motion, how does the operation of this motion produce evil things according to their own opinion, and the understanding and knowledge concerning the stars themselves? For if they call them gods, yet most men have not considered them gods, and if faith, as the Greeks say, and the religion of men flows from the movement of the stars, then they are moved against themselves and provide to men a knowledge that is adverse to them. Hence it is clear that they are neither endowed with free will, nor are they rational. For everything that has free will is able to move by its own volition. Furthermore, since they say, as they do, that they move with a good motion, and that this motion is one of free will, yet their motion produces wickedness in many, destroys virtue, and causes perdition—for as the Greeks imagine, it is through the stars that it comes about that one is virtuous and another wicked, unclean and chaste, a murderer and a just person, and that nations perish and increase, are oppressed and exalted, and myriad things happen to men, which are contrary and most destructive—therefore they are workers of wickedness and malice, of murder and harm, and destroyers of virtue, and are in no way good. ^C But these are the things of blasphemous and impious men. The creatures of God, however, are good, since their creator is good, who himself sees all things and, behold, they are very good; and they are moved in a good way to the end for which each has received power. And these are not rational, but merely inanimate bodies, moved by a sensible motion for the management of that which is beloved. And it is clear from what they operate as sensible things. But the wickedness and virtue that are in us are accomplished by our own free will—virtue being sown by God, while wickedness is not, for it has no being, but was invented by the evil one through the neglect of virtue. And things in the world and things that happen in us are brought about by Providence for our sake, some things with His approval, others with Him permitting them for our own cause. Therefore such foolish questionings are to be rejected. And let us believe that the stars were created by God according to Holy Scripture, and the sun and moon to shine upon the earth, and the one to rule the day, the other the night, and to move for the management of plants and bodies, and for seasons—spring, summer, autumn, and winter—and for signs of rain and winds and other sensible things, since they themselves are also corporeal and sensible; and for years, because at the completion of the year, at the motion of these, it again receives its beginning; ^D and visible things are thus ordered as God has willed and commanded, but the creatures have no certain authority, nor do they possess dominion, nor do they create opinions, nor do they compel to sin, nor do they work virtue, nor...

do ^A they establish kings and rulers, or make men poor or rich, healthy or sick, dying or living, lowly or honorable, foolish or wise, good or evil; for it is an impiety to believe that the stars and nativity have the power to do such things. For the Holy Scripture says: "The Lord makes poor and makes rich, he humbles and he exalts," and so on. And: "The Lord kills and makes alive; he brings down to Sheol and brings up," and this he does justly and according to the choice and movement of each, and not by force. For the Lord is just and has loved righteousness. And it says: "You will render to each according to his works." But how will he render, if one commits sin or achieves virtue by force? For if one acts by force, the wicked man does not sin, nor does the righteous man act rightly; neither is the murderer a murderer, nor the adulterer an adulterer, nor is the unclean and rapacious man unclean and rapacious, nor is the savior a savior; nor does the virgin shine by her virginity, nor the wise man possess wisdom. ^B How, finally, would the Lord punish? And how would he justify, as we see in so many examples in both the Old and New Testaments? But to us who are faithful, it is a conviction that visible things are moved not only according to nature, but also, and rightly so, above nature. For He who made the creatures has the power to change them as He wills. Therefore, He has wrought wonders beyond nature, both before the Law, under the Law, and after the Law, through the prayers of the righteous; and He wrought the great miracle beyond all mind and speech: the Word being incarnate for our sake, conversing among us in life, suffering in the flesh, rising again, and after the resurrection being seen, touched, and walking about, and even ascending into heaven with the flesh, and filling human nature with the Holy Spirit through the apostles. ^C God also wrought signs and wonders, and drew the world to the faith by preaching and miracles alone, and even up to this hour He has performed wonders; and through the dead relics of the saints and the prayers of the saints, He works marvelous things, and the power of binding and loosing is manifest—all of which are above nature, and are the works of God Almighty. Therefore, we who are infirm pray that we may receive health, and we who are tempted pray to be delivered from adversities; and when the elements are moved in a disorderly way, we ask that they be moved according to order; and many things come to pass through the prayers of holy men, such as rain after a drought, the defeat of enemies, the cessation of famine and pestilence, and many other things, including the healing of the sick and the extinction of calamities, for which ^D the Church prays. Therefore, the false opinion concerning fortune and fate overturns the hope set in God, and destroys God Himself, and His divine power, and all Holy Scripture, and the punishment of the wicked, and the reward of the righteous, and all the mysteries of God. Therefore, do not consider him a Christian who studies fate and astrology and the like. And if anyone says he is taught by such things, he is deluded and rejected by a demon, and is a stranger and alien to the Church. But every religious man, since he belongs to Christ—who is the power of the Father, the truth, the omnipotent Word—should place his hope in the Lord, who is now and shall be through all ages, since the figure of this