Timothy, Presbyter of Jerusalem

temporary, and that it will have an end at some time; or that there will be a restoration of demons or of impious men; let him be anathema. ^A

C. X. If any one says, or holds, or intends, or teaches that the Lord's soul pre-existed, and was united to the Word of God before the incarnation from the Virgin; let him be anathema.

C. XI. If any one says, or holds, or teaches that we are to be made equal to our Saviour Christ our God, who was born of the holy Theotokos and ever-virgin Mary, and that the Word of God is to be united to us in the same way as to the ensouled flesh assumed from Mary, according to substance and according to hypostasis; let him be anathema. ^B

C. XII. If any one says, or holds, or teaches that the bodies after the resurrection, which are clothed with incorruption and immortality, and furthermore that the body of our great God and Saviour Jesus Christ, will perish and be dissolved into non-existence, and will not remain for ever and unto infinity; let him be anathema.

Anathema to Origen, also called Adamantius, who set forth these things, together with his detestable and accursed dogmas; and to every person who holds these things, or teaches them, or preaches them, or who at any time whatsoever has dared to defend these things in any way, or who from the present time has not detested them. I, Theodore, by the mercy of God bishop of the Scythopolitans, have made the present book and written the whole of it with my own hand. ^C

ANNO DOMINI DXXXV.

TIMOTHEUS HIEROSOLYMITANUS PRESBYTER

NOTITIA

Timotheus, a priest of Jerusalem, an author of uncertain date to me, wrote an Oration on Simeon and his Canticle, which I published from the Seguierian codex in my *Auctarium*, and from that I edited it for the feast of the Purification. In the Allatian Collection another is noted, of almost the same subject matter, which is attributed by some to Timotheus the priest, and by others to Methodius, also a priest of Jerusalem, beginning with the words: “He alone among men is the perfect one of righteousness.” There is also an Oration of Timotheus of Antioch on the Cross and on the Transfiguration. Let these all be considered authors of the Middle Ages, or slightly earlier.

OF TIMOTHEUS, PRESBYTER OF JERUSALEM, ON THE PROPHET SYMEON, AND ON THE GOSPEL PASSAGE, "LORD, NOW THOU LETTEST THY SERVANT DEPART," AND ON THE HOLY MARY THEOTOKOS

^A The only perfect man among men, the man of justice, set among many as a possession of justice: light was always for those doing justly, the possession of justice; according to the divine saying: "Light is sown for the righteous" (Ps. XCVI, 11). What light? Not that which is succeeded by night, and is found doubled by solar rays, and is found in the present age only for a time. "Light for the righteous for ever." What light, then? That which dwells beyond the heavens and stands by the Master’s throne, which the righteous Abraham, having perceived, receives those who belong to it; but those who are not such, he sends away to the dark place of punishments. For this reason he who cries out exclaims: "Light is for the righteous at all times, but the name of the ungodly perishes." Nothing is ever more lively than the righteous; in discourses his image lives forever, according to the aforementioned divine Word: "The righteous shall live for ever, and their reward is with the Lord, and the hope of them is with the Most High." Nothing is sweeter than the righteous, compared to a palm tree, according to the Scripture saying: "The righteous shall flourish like the palm tree," because of the always-sweet flavor of faith; "and like the cedar in Lebanon he shall multiply," because of the always-venerable [nature] of the knowledge of God. Nothing is more protected by God in temptations than the righteous, according to the divine saying: "Many are the afflictions of the righteous, but the Lord shall deliver them out of them all."

^B The righteous man, held fast in an ungodly generation, is lifted up together with his very body, being established in a praiseworthy manner of life. And the righteous Enoch bears witness to my discourse; the righteous man, in a world utterly destroyed by a flood, is snatched like a guest from a shipwreck, steered by the divine rudder, and the righteous Noah bears witness to my discourse; the righteous man, amid the downpour of fire sent down divinely, is preserved from the fire as if whole in the dissolute city by angelic guides, and the righteous Lot bears witness to my discourse; the righteous man, in the arena of diabolical madness, remains an invincible athlete, and the righteous Joseph bears witness to my discourse; the righteous man in ^C