Andrew of Crete de Exaltatione Crucis

Harvard Divinity School
Andrew of Crete's Homilia de exaltatione s. crucis (CPG 8199; BHG 434f). Editio princeps Author(s): Marc De Groote Source: The Harvard Theological Review, Vol. 100, No. 4 (Oct., 2007), pp. 443-450+452-487 Published by: Cambridge University Press on behalf of the Harvard Divinity School Stable URL: http://www.jstor.org/stable/4495130 . Accessed: 05/08/2013 02:39
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Andrew of Crete'sHomilia de
exaltatione s. crucis (CPG 8199; BHG
434f).' Editio princeps2

Marc De Groote
Ghent University, Belgium
The Author3
Andrewof Crete,bornin Damascusin 660, led a monasticlife in the monasteryof the Holy Sepulchrein Jerusalemfrom 678 onwards.Sent on an official mission to in 685, he preferredto stay in thatcity and for ten years continued Constantinople his monasticpracticethere.When LeontiusIII ascendedthe thronein 695, Andrew was by imperialorderordaineddeacon of the Hagia Sophia and became head of both the local orphanageand the administration of the deaconrytiovEiyevioou.In 711 he was appointedmetropolitan of Cretewith his see in Gortyna.In thatyear he of the 6th CouncilunderEmperor signed the anathema Philippicus(711-713), thus afterwards he returnedto soon supportingPhilippicus'smonotheletism,although
Clauis Patrum Graecorum 8199. Bibliotheca Hagiographica Graeca 434f. The author explicitly wishes to express his sincere gratitude to his esteemed colleagues J. Noret (Katholieke Universiteit Leuven) and J. L. North (University of Hull) for their invaluable and highly appreciatedadvice. 3 Besides a mention in the Chronicon of Theophanes Confessor (ca. 765 - 12 March 817), the main source is a vita by a certain patrician and quaestor Nicetas (BHG 113), dating from shortly after Andrew's death in 740, on which three other vitae, BHG 114, 114a and 114b, are dependent, notwithstandingthe fact that one of them, BHG 114a, gives details which the others lack; see MarieFranceAuzepy, "La carriered'Andrdde Crete,"Byzantinische Zeitschrift 88 (1995) 2. Concerning the vocabulary of Andrew, see Theocharis Detorakis, "Le vocabulaire d'Andrd de Crete. Mots non thesaurisdspar G. W. H. Lampe," Jahrbuch der isterreichischen Byzantinistik36 (1986) 45-60; to be added are ai~Oeoir6po; (line 403; cf. aieepo8p6og; ("who travels in the ether"), which is mentioned on p. 46) and the verbal adjective heyrleog; (line 144).
2
HTR 100:4 (2007)
443-87
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HARVARD THEOLOGICAL
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orthodoxy.He stayed in Creteuntil 730, when EmperorLeo III called him back to the capitalbecauseof his oppositionto the imperialpolicy thatfavorediconoclasm. For ten years he ventilated his resistance to that policy in his homilies but was finally exiled to Lesbos. He died on 4 July 740 in Eresos. The author'simportanceundoubtedlylies in his homiletics and hymnography.4 Over forty homilies treatingfestivals in honorof the Lordand of Mary,as well as individualsaints, arepreserved.As an exquisite witness to the continuitybetween the preiconoclasticand the iconoclastic periods, he shows in his works that the conflict concerningthe icons was precededand even inspiredby anotherconflict about the adorationof saints.5As Marie-France Auzepy put it, because Andrew was himself the incarnation of thatcontinuityand partisanof the cult of the saints, he became as well a partisanof the cult of the icons.6 Whoeverdid not accept the efficacy of holy relics was, in his eyes, to be expelled from Christianity.These are the boundarieswithin which no less than four (three?)homilies concerning the exaltationof the cross saw the light: 1) the Homilia I in exaltationems. crucis (CPG 8179; BHGa443, 443a; ed. PatrologiaGraeca97, 1017-1036; inc. zraopoi 2) the Homilia II in exaltationems. crucis (CPG 8180; BHGa 7navilyuptyv TyogV), 422; ed. PG 97, 1036-1045; inc. obg~itvjpav Ktvilo(ov, dyantrlzoi,OiJeWpov zr Xehrl),3) a furtherHomilia de exaltatione s. crucis (CPG 8200; BHG"449n; unedited;inc. 'Ttvi7cO0gFv, possibly the same as CPG 8180),7 d7yantrloi, ofirqgEpov; and finally 4) a fourthHomilia de exaltationes. crucis (CPG 8199; BHG 434f) of which I offer the editio princepsin this article.
Text Traditions
The text is preservedin one manuscript only: Istanbul,lHaptapXtcil B1 t~toOilK . 53, a papercodex (29.5 x 22 cm.) with 333 folios Movil HavayTia Kagapt(ozitamrl datingfrom the fourteenthor fifteenthcentury.The text is writtenby two copyists ([1] fols. lr-323v and [2] 324r-332v) in two columns of 31-34 lines each with a 1.5 cm. interspace.The right column of folio 222v is empty.A nineteenth-century
"Andreasv. Kreta,"Lexikonfiir Theologie und Kirche31:630; Heinz 4 See WolframHdrandner, Ohme, "Andreasvon Kreta,"Religion in Geschichte und Gegenwart41:472. 5 See Gilbert Dagron, "L'ombred'une doute: l'hagiographie en question, VIe-XIe siecle," in Homo byzantinus:Papers in honor of Alexander Kazhdan(ed. Anthony Cutler and Simon Franklin; DumbartonOaks Papers 46; Washington,D.C.: DumbartonOaks, 1992) 59-68. 6 Auz6py, "Carriere,"11. 7 See MauritiusGeerard, CPG 3 (Turnhout: Brepols, 1979) 548. 8 Sources: Albert Ehrhard,Oberlieferungund Bestand der hagiographischen und homiletischen Literaturder griechischen Kirchevon den Anfiingenbis zumEnde des 16. Jahrhunderts.Erster Teil. Die Oberlieferung,pars 3.1 (Texte und Untersuchungen52.1; Leipzig: Hinrichs, 1939 [Osnabriick: Zeller, 1965]) 288, note; Aimilianos Tsakopoulos, Heptypau1Ko5; y~tpoypd6OOv KacLtaoyog iCiv sof OiKoogewvticofi tig Bt~p3to0i'Krlg IHaptapXEiou. T6gog A'. Tpt64aXEtpoypd6ov Havayiag 'rntoypapeiov, <1953>) 92-98, esp. 93; metrop. KaCgapatioorlng(Istanbul: narptapXtKuv Athenagoras, "-eptypatKscbg acjrlXoyo;Tolv etpoypd7P'v f1; ~ivti v(ilXdlTXK , aLov EPci i rfi Havayiag," Epeteris hetaireias byzantinonspudon 11 (1935) 152-55, esp. 153.
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hand wrote the following on folio Ir: ELi rqvcnavayiav tac)6p(v. In 'EyKsta the upper margin of folio 66r stands the following note, stemming from 1727: + Iavovapiou ty' iyoi~)gvEulae KFup 6 MXezrto; ,atfk'. According to a note on folio 333r, the manuscriptoriginally had 45 quires ('Anavra zeTpda6ta toiu of 44 After which have folio been 332, many preserved. napovrog ;it(P3iov) tte') folios have indeed been lost. The codex contains a panegyricon from Septemberto August and speeches, which are numberedfrom <a'> to XL' (with an omission for the speech, which follows ky'). Moreover,it is the sole witness of Philotheus of Silubria's Oratio de angelis (BHGa 129j; fols. 86-93). The text of the homily on the exaltation of the cross, which startson the thirdline of the left column of folio 40r and ends on line 17 of the left column of folio 54v, is precededby the title A67yo;g rpog Ei T6v t~tvo ?ai K ontot((6v) ao(au)p6v, being followed by the liturgical formula 6(X)6(7Tq(OV) 6,unoo),(a).
1
Context
As can be deduced from 1 Cor 68` K1pp)c(YopgLvXptoYrov 1:23--f!Lig Jews were 'Io5Satot;g oacdlvaXov,i"eOvLtvc p iotavppC0Ltvov, tv opicv9--the at shocked the idea of a Messiah, who had been crucified,while for the heathens the concept of a Savior put to death on a cross was a reason for sheer mockery. Apologists tried to counterboth tendencies by stressing the connection between the shape of the cross and naturalreality, for example, the humanform. Further, they drew attentionto certainOld Testamentpericopes such as Gen 2:9 (the Tree of Life), Gen 28:10-18 (Jacob'sladder),Exod 14:16-28 (Moses' rod),Num 21:6-9 (the bronze serpenton a pole). They even broughtup mythologicalthemes such as thatof Odysseustied up at the mast (Homer,Odyssey, 12.160-200).10The faithful, meanwhile,used the signatio crucis both duringworshipand in everydaylife, for example, to marktheirpossessions andto serve as an apotropaicsign." The way in which the cross was dealtwith by the Christians dramatically changedin the fourth From that time on people daredto depict the cross in images, as is proved century. by certainsarcophagusesdating from thatperiod.Testimoniesarose telling about cross relics, which were worshipped,12 and eventually even telling about a cult of
9 Translation:"But we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles." 10See Marc De Groote, "An Anonymous Sermon against the Hagarenes, the Bogomils, and the Jews," HTR 97 (2004) 334. This circumstanceelicited a sarcasticremarkfrom FriedrichNietzsche: "Wie sehr auch die jtidischen Gelehrtenprotestirten,tiberallsollte im alten Testamentvon Christus und nur von Christus die Rede sein, tiberall namentlich von seinem Kreuze, und wo nur ein Holz, eine Ruthe, eine Leiter,ein Zweig, ein Baum, eine Weide, ein Stab genanntwird, da bedeutedies eine Prophezeiung auf das Kreuzesholz; selbst die Aufrichtung ... der ehernen Schlange."Morgenrnte. Gedanken iiber die moralischen Vorurteile(Mtinchen:Boldmann, 1999) Aphorismus 84. " See Ulrich K6pf, "Kreuz/KreuzChristi,"in RGG44:1748. ' 12 See Cyrillus Hierosol., Catecheses (CPG 3583) 4.10; 10.19 (TOb Xov rob 6raupoo fytov ro-
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the most important This evolution cannot relic of all: the truecross in Jerusalem.'3 be dissociated from two events, the historicityof which is not easy to check. The firstof these two events took place in the year 312. Duringhis marchagainsthis westerncolleague Maxentius,the easternemperorConstantine the Greatsaw what he thoughtto be a vision of a cross upon the sun and subsequentlyhad a dreamin which Christpromisedhim a victory, if his army would carrystandardswith the chrismon Chi-rho (in hoc signo uinces). Constantineimmediately equipped his his opponentat the (the so-calledlabara) andconquered troopswith such standards Milvian Bridge over the Tiberjust northof Rome.'4Henceforththe cross was, as a victorioustp6otatov,incorporated in the statetheology." The second event to boost the upratingof the cross was given by the legend of the finding of the true cross (inuentiouerae crucis). Until recentlythe literarytestimonygiven by the Milanese bishop Ambrosius in his De obitu Theodosii43-48 (CPL 159),16 dating from 25 February395, was considered the earliest account, soon followed by Rufinus's continuationof Eusebius of Caesarea'sHistoria ecclesiastica 10.7-8 (writtenca. 402), Paulinus of Nola's Epistula 31, 4-5 (CPL 202; A.D.402), and towardsthe middle of the fifth centuryby the ChurchhistoriansSocratesScholast.,Hist. eccl. 1.17 (CPG 6028), Sozomenus,Hist. eccl. 2.1 (CPG 6030), andTheodoretus, Hist. 1.18 J. that all the Church W. historians eccl. (CPG6222). Drijvers,however,proved are dependenton a certainGelasius, bishop of Caesarea,whose work dates from the first half of the 390s.17 He showed furtherthat the three major,independent
t6tvv icar a ,tiartv iFaitro-Xtalpav6vxov 8tz gtaptupEt,gtXpt aotEpov ntap'siv patv6pivov, from348-350. a. 13.4,dating vZt0eevdtiv oae66vi 86ltpicproaav); Itinerarium from381-384;Anatole 13SeeEgeria, Patrum Latinorum 37;48 (Clauis 2325),dating d'un culte (Archives sur le d&veloppement de Frolow,La reliquede la VraieCroix.Recherches d'6tudes 7; Paris:Institut 1961) 161-65 (# 9). byzantines, l'orientchretien franqais 14SeeK6pf, AHistory "Kreuz/Kreuz inRGG4 Warren Christi," 4:1748; oftheByzantine Treadgold, StateandSociety(Stanford, Calif.:Stanford Press,1997)31-32. University 15 See Stefan in LTK3 6:445. Heid,"Kreuz," 16SeeJoseph Constantins Vogt,"Helena dasKreuz unddieJuden. Augusta, Fragen umdieMutter des Grofen,"Saeculum 27 (1976) 215-16. This legendis remarkably by enoughnot mentioned Eusebius anddid describethe emperor's was a supporter of Constantine Caes.,who nonetheless of church construction in the Holy Landandeven Helena's programme journeythere;see Ze'ev and of the Holy Sepulchre and the Conflictbetweenthe Sees of Caesarea Rubin,"TheChurch in TheJerusalem and Cathedra II: Studiesin the History, Jerusalem," Archaeology, Geography YadIzhakBen-ZviInstitute; of the Landof Israel (ed. Lee I. Levine;Jerusalem: Ethnography on the A. Drake,"Eusebius Detroit,Mich.:WayneStateUniversity Press, 1982)87-93; Harold TrueCross," Journalof Ecclesiastical How the History36 (1985) 1-22; Stephan Borgehammar, Holy Cross was Found (Bibliotheca 47; Stockholm: Almqvist& Wiksell theologiaepracticae International, 1991)93-122. Cross(Leiden: workonly seventeen of HerFindingof the True Brill, 1992)95-117. Of Gelasius's an explication of the baptismal remain, fragments namelyfroma treatise againsttheAnomoians, anda Historiaecclesiastica symbol(possibly (CPG work),five or six sermons, partof the former where andpublished Eusebius leftoff.Thefragments werecollected 3521),whichwastocontinue by Franz Analecta Patristica. Patristik Texte undAbhandlungen zurgriechischen Diekamp, (Orientalia
'7 See Jan W. Drijvers, Helena Augusta: The Mother of Constantine the Great and the Legend
oiKoo~u~evsqv Xtacav
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witnesses - Gelasius, Ambrosius, and Paulinus- were drawing on traditions where, as was shown by S. Heid, the story originated coming from Jerusalem"8 in 350/360.19 The story tells of Flauialulia Helena (248/249-328/329), originally a stabularia (meaning a stable hand and/orwaitress), who came from Drepanum in Bithynia and laterbecame the motherof Constantinethroughher concubinage with ConstantiusChlorus,20 discovered the cross on Golgotha at the place where a piece supposedlyChristhad been crucifiedand sent to her son in Constantinople of it while she had the cross nails forged into a bit for his horse and diadem--a took place in the springof 325.21 discovery which, accordingto S. Borgehammar, Be that as it may the emperorerected a dual church,the Anastasis-Martyrion, on thatparticular which was a of dedicated 13 335. As result on that, spot, September ever morepilgrimsset out for Jerusalem. The discoveryof the truecross was from then on annuallycelebratedon 14 September, originallyas partof the octave of the dedicationof the church(13-20 September), which wentbackto an ancientRoman festival in honorof Jupiterbut quicklydisappeared.22 Due to the worldwidespread of the festival, the motive of the discovery was, however, ever more outstripped by the rite of the exaltatio crucis (Goot coat rtotaupoii), which was celebrated from the beginning of the seventh centuryonwardsin Constantinopleand half a centurylaterin the West.23 Under the reign of Chosroes II, duringthe fall of 613, the Persian nobleman Shahrvaraz capturedDamascus, invadedPalestine, and, accompaniedby jubilant to him, but Jews, advancedagainst Jerusalem.At first the Christianssurrendered his absence in the his of On during spring 614, they expelled garrison. his return the Persian took the city by storm--Jewish complicity was presumed24--and the remainsof the true cross were carriedoff to Persia.25 Not until July 629 was an agreement reached:26 the Byzantine emperor Heraclius met Shahrvarazin
Christiana Analecta 117;Roma:Pontificiuminstitutumorientaliumstudiorum,1938) 42-49. However, the fact that Rufinus translated Gelasius, and that other authors (especially Gelasius of Cyzicus, Hist. eccl. (CPG 6034), Sozomenus, Hist. eccl., and Theodoretus, Hist. eccl.) have used Gelasius, makes a partialreconstructionpossible. 8 Drijvers, Helena Augusta, 119-29. 19 Stefan Heid, "Der Ursprungder Helenalegende im PilgerbetriebJerusalems,"Jahrbuchfiir Antike und Christentum32 (1989) 41-71. 20 See Manfred Clauss, "Helena,"in RGG4 3:1605; Stefan Heid, "Helena,"in LTK3 4:1403. 21 Borgehammar,How the Holy Cross, 130-33, who (133-42) situates the date of Helena's arrival in Jerusalem(usually assigned to 326 or 327) in January-March325. 22 See Heid, "Kreuz,"in LTK3 6:446. 23 See Johann Schneider, "Kreuzerh6hung," in RGG4 4:1756; K6pf, "Kreuz,"in Theologische Realenzykloptidie19:733. 24 See AverilCameron,"ByzantinesandJews: Some RecentWorkon EarlyByzantium,"Byzantine and Modern Greek Studies 20 (1996) 253-54; Andreas Kiilzer, Disputationes graecae contra ludaeos. Untersuchungenzur byzantinischen antijiidischen Dialogliteratur und ihrem Judenbild (Byzantinisches Archiv 18; Stuttgart:B. G. Teubner, 1999) 239. 25 See Treadgold,A History, 289. 26 See HolgerA. Klein, "Niketasund das WahreKreuz.KritischeAnmerkungenzurOberlieferung
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Arabissos in southernCappadociaand, in exchange for the cross, promised to moderatehis campaignof conquest and even to supportthe latter's claims to the Persianthrone.In March630, duringLent, he broughtthe relic gloriously back to Jerusalem(restitutiocrucis) andfive yearslater,out of fearof theArabs,he decided to transferit to Constantinople,where patriarchSergius I gave it a safe place in the Hagia Sophia.Fromthe seventh/eighthcenturyonwards,this restitutionof the cross was celebratedin Jerusalemand Constantinople on the thirdSundayof Lent and its cult enjoyed significantgrowth. While the earlier (otraponpoJaK5vit;), ChurchFathershad stressedthe cross's value as a symbol, not only of opprobrium and disgrace but also of the world's salvation, the spreadof the worshippingof crossrelics fromthis time henceforthwouldresultin the creationof new theological treatises,which increasinglydiscussed the materialcross itself.27 0 Summary28 1. Christ'sglorious death on the cross (lines 1-49). The authorexplainswhy the firstof his sermonsdeals with the cross. Do not pious people begin their writtendocuments,contracts,and actions with the sign of the cross? The authorthen discusses God'sfoolishness (1 Cor 1:25), which shouldbe as the incarnation of Christor more likely even as the message of the interpreted cross. Christwas willing to subjecthimself to a most disgracefuldeath (Phil 2:8) but derived honor from his infamous crucifixion (John 13:31). He successfully whatwas weakandmadehonorable notconsidered whatwas previously strengthened as such, as his purposewas to make the world new. That is the reason why Paul wished thatthe cross of Christwould be his sole object of pride(Gal 6:14). 2. The fall of man (lines 49-162). With his incarnationChrist sought to deliver man from the devil's tyranny.God put the Gardenof Eden at man's disposal, with the exception of one tree, in order to trainhim in loyalty. The diabolos, however, deceived Adam who ate from the forbiddenfruitandwas drivenout of paradise.While God surpassesall being, both man and Satan,his creatures,are limited and never cease to change.When he was punished,Adam realizedwhathad happened.Althoughhe was seized by remorse, God did not give him back his formerprosperity, in orderthathe would not rapidly Instead,he was orderedto providefor himself in another forget his transgression. land. Although pardonedin this way and able hence to maintaincontact with his Makerthroughofferings and libations,he remainedeasily temptedby evil. 3. The cross made man's redemptionpossible (lines 162-237). Man's weakness could be cured by the Divine Logos but was not because of the reason mentioned above. Nevertheless, Christdid not overlook his hardshipand
des Chronicon Paschale ad annum 614," ByzZ 94 (2001) 585. 27 See Frolow,La relique;HansGeorgThiimmel,Die Friihgeschichte der ostkirchlichen Bilderlehre. Texteund Untersuchungenzur Zeit von dem Bilderstreit (TU 139; Berlin: Akademie, 1992). 28 The division into chapters is mine.
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became man to heal the humansoul. The crucifixionwas the pinnacle of the cure, for with his death Christconqueredours. The blood of Christwas shed for man's redemption,and hence it is the crown on his salvation and liberation.Moreover, if the crucifixionof Christhad not been set beforehand,neitherhis birth out of a Virgin, nor his circumcision,his baptism,or his benefactionsand miracles would have takenplace. Likewise, if neitherhis crucifixionnor his death had happened, Jesus would not have risen; he would not have ascended into heaven, nor would he sit at the right hand of his Father. 4. Prefigurations of the cross (lines 237-336). Numerous are God's benefactions due to the cross prior to Christ's incarnation. Even the creationof manwould not have been possible withoutit, for the body has the shapeof a cross, andeven the immaterial beings seem to have been shapedwith crosswise. As as the forefathers wings long worshippedGod, symbolized by the cross, they led a life free from sin andevil, but as soon as they turnedtheirmindsto the serpentat theirfeet, they were rightlysentenced.Shouldthe cross, conversely, possess its particularshape because man's body does, this does not prevent the shape of the cross from being held in honorby God from the beginningbecause of the divine action, which he laterperformedby the aid of it, as for God everything is present.The authorleaves it to othersto explain how in the time priorto Moses the divine image of the cross has prophesiedmen's salvationand confines himself to the following examples: Moses and his brotherworked miracles throughthe cross, andGod used the rodin Moses' handto changeit into a serpent(Exod4:2-4), to divide the sea (Exod 14:16, 21, 26-27) and to make the bitterwater drinkable of the cross when Moses attacheda (Exod 15:23-25). The rod was a prefiguration brassserpenton a pole (Num 21:6-9). Moses defeatedtheAmalekitesby lifting his handsjoined crossways to God (Exod 17:8-13), andJacobcrossed his armswhen blessing his grandsons(Gen 48:13-15). Elisha divided the waters of the Jordanin a similarway (4 Kgdms 2:7-8, 13-15) andbroughtthe child of the Shunammite to life by lying uponhim in the shapeof a cross (4 Kgdms4:32-36). Jaelkilled Sisera with a cross-shapedpeg (Judg4:17-21). All this proves that the cross constituted for Christa most essential tool to save us. It is the one jot and the one tittle (Matt 5:18; Luke 16:17), David's rod and staff (Ps 22:4), and his rod of iron (Ps 2:9). It is God'sfootstool (Ps 98:5), the place where his feet stood (Ps 131:7), the mark on the foreheadsof the righteouswhen the condemnedwere to be slain with axes (Ezek 9:1-11), and the log that made the axe swim (4 Kgdms 6:5-7). 5. Heretics and the faithful (lines 336-431). To those who do not believe in the incarnation, the cross andthe Savior are a mere laughingstock.Othersdo believe in it but reproachand hate the cross as a Godslaying instrument.Othersstill insult it by statingthat Christnot only sufferedas man but also as God. According to a last group,the crucifixionhappenedin vain, as Christneither suffered as God nor as man. To the first group belong the Jews andthe Greeks;they mustbe rejected.The heresies, which believed in the union of
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naturesin Christ,wererightlypunishedandcalledMonophysites, Aphthartodokites, andAktistites.Man should thankChristand praisethe cross, which providesboth the body and the soul with the necessary resources.The cross leads God-fearing armiesto victory and defeats theiropponents;it is the weaponof truththatshields the pious (Ps 90:4). The cross is man's guide both duringdaytimeand at night and forms for each of his activities the right startand the voluntaryend. 6. The cross cleanses the soul (lines 431-454). While the image of Christcannot be presenteverywhere,the cross is, when man has his hands at his disposal. Both baptism and the cross cleanse the filth from the soul, but because one cannot be baptized twice, the cross remains the only means of cleansing the filth posteriorto baptism.The cross is both a teacher,who accompaniesman from birth,and a companionin his actions. 7. The discovery of the cross (lines 455-483). Outof envy,the Hebrewsburiedthe cross togetherwith thoseof the two in thieves-vain, for afterhaving given a shareof its divinity to the earth,it went up in the air, thanksto the efforts of the empress Helena, to illuminatethose who are dwelling in the spirituallight. It became for the emperorConstantinea power against his visible and unseen foes. The cross embraces,guards, and enlightens everything, so nothing is deprivedof it or of its goods. 8. Two festivals in honor of the cross (lines 483-530). its illuminating thecrossperforms activity. duringtwo festivalsannually, Particularly One of them, introducingfall, proclaims the exaltationof the cross. The second one, introducingspring,falls in the middle of Lent and thus is an encouragement for those who try to reachthe end of Lent, the Holy Week, and Easter.In this way, both festivals of the cross provide a leisurely break. 9. God's benefits and the exposure of the devil (lines 530-584). When the cross is present,nobody is alone or deprivedof betterexpectations.The angels enjoy God's illuminationandthe providencethatthey send down over men, for it is typicalfor goodness to shareits own benefitswith those who need themand to rejoice in an equal way when othersenjoy these too. However,rebelliousangels were turnedinto demons,andtheirwickednesstowardsmen is theircontinuousjoy and pleasure.The devil appearsin differentways and forms,but the cross always exposes him and makes him for men a play thing and a laughingstock. 10. Gratitudefor this sermon (lines 584-615). Uncountableare the praises, which are due to the cross. The authorhopes that his wordshave been worthyof the cross andthanksit therefore.Shouldthe oppositebe true,thentoo thanksbe to the cross, for nothinghappensif the cross does not assist. But why would his sermonnot be valuable,if indeedChristis on the cross, the cross belongs to Christ,and Christaccepts the praises, which are addressedto it? 11. Closing prayer(lines 615-623).
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1. Having often veneratedthe cross of Christ in silence, I have now come to venerate it with a homily--for I did indeed consider it necessary to devote my speeches, as much as I can, to the guardianof my own salvation,by whom I am saved- and furthermore, in orderthat, if it be grantedme to undertake(to write) sermons aboutthe divine and aboutthose who have lived a divine life, the firstof these should be about the cross, just as the sign of the cross itself forms for pious people the beginningof every writtendocumentand contract,and of every action. The wiser ones among men like to explore in depth God's most high wisdom and power.They deem it appropriate to speak loftily aboutthe eternaland, under those circumstances,to go over the top in wonders.To me, on the otherhand,who was like a brute beast in his presence, it is not a great glory, as the saying goes, if, intendingto praise with my words his foolishness and all that he has effected until the last times, I shall not offend him. Some of those who are well versed in the divine and teachers say one thing, some another.Others still state that the constitutionand, most of foolishness of God is Christ'shumanity-lovingincarnate all of that which belongs thereto,the message aboutthe cross, inasmuchas, even more thanthe message itself, thefoolishness has been conceived for those who did not believe in it andconsequentlyperished.I am eagerto praisenow thisfoolishness but being in want of the words, which are worthy of it, I appeal to the wonderful wisdom itself to make me understand what has to be said aboutit and to give me words, which deserve not to be kept in silence. Indeed,thefoolishness of God and his weakness--for this too the theologians attributeto him--are wiser than men andform a strength.This is all the more the case to the extent that it appearsto be the extreme of foolishness, for it is not only strangeand paradoxicalbut also most dishonorableand the most shameful of all. Indeed,more dishonorablethan the fact that Christ subjectedhimself to suffering and death was his willingness to undergothese on the cross. This is also demonstrated by the great Paul, who, after saying He humbledhimself, becoming obedient to death, added even death on a cross, showing by this additionthe intensityof the suffering,typical for this way of dying, which is more dishonorablethan every other way. In accordance with the prophecies,which God had long ago put forwardin connection with the cross, the Creatorof all was consideredas belonging to the lawless and the cursed by those who crucified him and by all who saw him hanging but did not know him, for the cross was the exclusive means of executing that kind of people. The more, however, this death was dishonorable,the more the cross itself was held in honor not only for him who accepted it but also for all those who were saved by it. The cross itself is called the glory of the crucified.What,indeed, did Christsay when he was about to be crucified?Now is the Son of Man glorified, and God is glorified in him. In this way the Divine knows how to strengthenwhatis weak and to honor what is dishonorable,and the more so as God appearsto arrangeall this
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ni~ pooyGuvljoa, v6v TJKo ; Xptoou utoc HoXXh:l tov otcapov "to ~ 5v 16yyo-85iv tu T 1 JXQaKat npooGK)vTi(o)v aiucOv o ydp fl; yflvV8fino av o 0; icAa?to6 cotfrpiat, a9 Tzv o6yoyv inpo5ayaysiv 6vaigvyjv, v' EL o eLi T OEiua tot KaQ~ iot6 Zototo a mco6Evo;-, -t1YcaZyltV, oi EEtCta
KcatoiS OEi( PO FPto)6Ta; "KyvotTo i~nttFtpfifot 6yotq, lyfiTat Toaov 6 X6yo; 6 tzo oraupoi, aloT6t6 GacxIT' zo to oataupo-, Jt(avTbO KaOd~ep O Kai pyou toi4 e-~Pictv. Kal poatiou, rt~avzrT pv y7Pd(Op X6y7o Kai Oi gtv o6v Good6tpot Tr6v toi OF-of Gooia; &vOpoyov i ept Tif; avOTdtaW
z. Ia V UvaE iept Ol% Xtocptvomnt aiz'ov
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aoiSiov tyaF-rqyopFlv ''touot Oaigaattv- poit 6,87rtap' aptQT KrJ7V0S7 Ka ov E?yv6p77v, pil K?cTad EiprlIc6ta p7ya,Klav Et, TopopbOv abtzo a tpbO Xpovot; OEou)pyOFv 6yot 6vifioat itpoO LEvo;, 1il To^t bodraToto; ooo'toi waKi taoKakot adot dv dXo, oi KaOuppiao.IDaixydp oi td O8E6a
oixovogiav elvat rd umopOv rzo -tLdavXportov Kati -v Tov -Kai ?t&ov k6yov alhkLov zbyvToDozavpoD, 'rm eof3, t?rv zTa'wmr l Toit; l pta dOv rok0X6 Tzo6To vKr6vO(tV a)-T KXdv'rE 6ot -pia o 71t~trt v "Hv F'jO v, v 6yov tv4wv poEgoiptotat Ctiv, zTrv&awv vq;. rontEthrXFi 6i tzilv OauCgactrv oo0iav atIJ; rop06v, al)tilv ta"tqjv Fntrakooat (VEstV TOWv Ei; altflyv rjtwV Kat 16yo); o6 vopyftoati ot otDotf dtiouSo 20 r6 y7p uwpopv rof) OEo KrCi yCp afltT) ye7C zo1zo-Kacat ToTo aoev 7rpoodcnzototv oi O8o06yot--aorepov rv ,vVpdvaiwvKa, 66vacgti art, 40v K ai tooo-To gdtov 6iov6'ao, v 6oov 6o8 KE6 t Op6taZc ov, 6; o00 g6vov aX K Kac Kat gca-lov rnavt6; atoltov a napa nardvaX6yov, toot dtpr6tatov Ka'i 6t ydp a1)tov eiS ltdO KaOCvat zoD Kal OdvaKov novei-6totov" 25 otavpoi Taitca rcna~Ov t o ~6Eiafit azv XptozbyvdZrt6tEpov- KataO1 fIao~o;
15 Eav-ZV 78yVoEVO VlKcOO? yadp darEivoaiVOEv i v rd ov; tf 5rav.po?i, titv /ipit Oavdzov,?filyaycOavdzrovu oitact9 rot y 6 to fW Elev OavdZtoDtp6nro;, tzv dXhwv 6v 1tpoofl1, oIpClaJivto, I TOv dtip6ttazo; ydp t 7apav6gpov Ka'tTzv ~icapdTo)vEva Katcd aOr' "toD; ad't6 rdaat nap' aAtof 2rpopepkljhr ;Xp Piotu; 6 tdtvzrov 6igxtoopyb; Ka't tCaotvol; dyvoougLvo; Eopato Evopi?eto toi; aito octavpo)Traivou AXX' KpELgcLEvo;, 6t zaTv ak zotoDT-ov v ?t6vov 6 o avpitp &vatpiezln. o; vtyio, o , a6vov 6oov 1v o-rzo 6 6avato; dTito, rooo5rov 6 av~ro oot ( to) atoi oe( XCaL Kacot ztoi maoGivoto Dnf p~ev. 'O ydp KcaraeQaLi-vqo, ydp Fil ocaupo0r0at, Ti aztog 1i665a XMyeat zo' oDaup6tO vzo" #i.tmov 6 6 Kai d rotv Xptoz6;; Niv SododOrl viog roDdvepdwfov, O6Eg 6i dOr81 Av KaLt zt6 0Eiov 06E KaK aa, iv;t tZo6evrf 8UvapoDv ztjtiv tzd jtii oD ;kov Eo advzy" Kai ial' Sov 85coi otza ra tdva zo6oozo p ioe'~~pc o0E 6 piq
FvsbitCKVuatt
6stqv KTazy oGacKa TzoXptoIo
6 g0ya
s-inrv
30
35
10/11 Ps. 72:22 11 I Cor. 1:25 14/15 I Cor. 1:25 15/17 cf. I Cor. 1:18 20/21 I Cor. 1:25 26/27 Phil. 2:8 29/30 sc. VeterisTestamentileges 36/37 Ioh. 13:31
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for our salvationand to choose accordinglywhat is foolish, weak, and belongs to what men hold all too much in contemptin orderto reduce to nothing and to cast down what seems the opposite,to shamethe wise by meansof the foolish things,to pull down whatis strongby means of the powerless, and to cede to the dishonored what is honoredby men. The purposeof him, who is also the Creatorof the new creation,is to make the world in this way new and to give it to us instead of what looks the opposite: honor by way of dishonor,strengthby way of weakness, and the highest wisdom by way of foolishness. All this is completely included in the cross of our Savior and has been successfully accomplishedby it. It is for that reason that the divine Paul says that he knows nothing except Jesus Christ,and him crucified,and that he wishes that nothing else would be for him an object of pride but the cross of Christ. 2. There is more. In a very wise mannerand in a way, which fairly befits his divine nature,God has with the cross also effected all the rest, not only the things thatcame before the crucifixion,but also the thingsthatcame which after--things,For let Christaccomplishedby means of his own bodily and divine manifestation. us examine what was the purposeof the incarnation of our Savior. By doing so, I think, this will become evident. Everyone agrees that the object was to save man and to deliver him from the tyrannyof the devil, which the founderof the human race, as a resultof the firstdeceit, willingly endured.Disobeying his own Creator, he readily obeyed him, who talked him into the opposite and who is by far not equal to the Creator.For God is ineffable being, exceeding beauty, irresistible, infinite, simple, good, goodness itself, extraordinary, impalpable, inaccessible, indescribable.The devil, on the other hand, is ugly to look at, abominable to consider,and fearfulto approach,having sufferedthis by revolting from God and by not being contentwith his power,becomingungratefultowardshis own Maker, who bestowed upon him the most marvelous gifts. God accomplishes all. He is almighty,Creatorof man and the planterof the Gardenof Eden, which he put at man's disposal with the exception of one tree, which he must not enjoy. All trees were fruitfuland of a kind, which makes it impossible to describe their taste and as well as theirnature. The devil, on the otherhand,has creatednothing appearance and is incapableof doing good. The frenzy of his envy made him presenthimself as a malignantcounselorto those who hadjust now been created,(promising)that they would assuredlybe gods, if they would taste from the trees, which God had treefromwhich he hadforbiddenthem plantedandfromthe fruitsof thatparticular to eat; freed from their slavery towardstheir Creator,they would enjoy complete self-determination. Still, even if man had obtainedthis, he would not have found in the devil's creation(where would he have had to search?),but in that splendor of God of which the tree was also a product.Althoughthe one by whom man was
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toito dao d guph aab va npaytaTeU6 evo;g, KQa6th KaTaeprpovrl'vg toSi dvOp6motq Ctoipaq ;o(iv,
ica
7 i t 60a tij
yav
t' ioGpp, tob KcataQoXJvT, driLotb 68t' 68 TCOV 6&va'8rov KaEviVyKfl a a 41r abroo t6 ztrv T I&vOpaE Ka~ ?ivt4La {ooxopFili, iEv aReOg fipv aov watvouapy1oXag Capto-Tat 6otGtog TOW TifgQvTTO 80xob:av3vt0 oV-ra vwa atvifg aU 0 KQt T1 6OKO'uOVTcOV KQ1TVOUPyYQ; KatV1}KztUTWI Tj~V XaPtqa~lat c 45 xtieoaog, 86 8th ioyyv ootiav CIt v 6t' 68 St' do0YvEiag, d9tg(iag, ttWiv ?t0ptag TO) t oi -Kpav-zarTza 6ii1avTa ttdvTo0 KcainEPtiXEZatKt KaitpoTat w 6 Totyapoiv o)Tfpo;g Oaupc. oi0)8v 0rlotv e00og 1Ha-Xog~irtnioaoat, ei pn/1 TEEQvata?Ti E& Kwai zo0rov 8t' )fig KaTXrlT?t I77TooovXpcrv~v icrTavpop/vov, 6XV 2. Toi-L Kai aLtCLa ATv o0E6'v o icoteicat if ova-Up6Ov XptoTzo. oo(q) Kit 50 O gi~v rfi a 0to 6e6'lTqro;g E E t-EtK6;g TV X K(al nd~Va St &i0)g, 1TQXQa TOUTOiKCaTepyaoWYat,o01 Izrp6 'roTTo1 ti gO6vov, Xa6 KaL To0Tov, a~teT c Xptor;g Sta 7rf; omwxartci;g y6p iavrzoEo) oaveia;g E'hee. EXionir6)gcv Tig lv 0 oYlO; frig r zo apK0)oe0g, KqUa oiTztg o0lat To0to o0zfpo;g pa iraYtvavogoX6y7zTat 4xavilerza. Oi'og S~ & 6zt 6Oi oocat Tzv6vO6pohov, 55 ~a T'r;g Tzo Stap6'4o0 e)K ; a1EOXOat zowrov, irv icKv ~ig vpavvi6Sog 6 'oi y ; &PX7iy vy, 'v zo irLgtveyv vOpTntVp rbgv voupg Inr~TTg ntpT;INg 6' avzroi notilzoo tnapaico1oa;, zol 6-epa nreiOowog taobaKoa; aoig )g, o05Ev EXovrog ydp 0i6; ax?6ppzrog o;xoia, ;z nIotujr tapanrkxiotov. 'O Rtv KaXXogtTi7pKakov, djgilxavov, Ornstpov, dirXo-v, dya06v, auzk zdTyaO6v, 60 inEp i~g, dva 6 S&Ka vc, KKal drtp6otrov, Rtapib i&v aioXpbg ' 7, apprlov" 9vvofoat 'a Setv bg Ka't zaiza na0 'v ra' 800o rntotdoat, z krnoozivat
Ka dKca, oKolo~va atetv~c~l a tapa
giv tv Kat6t~L
g tvaTdvavia KEyt'Evog,
toi; oo0oi; gopcv
70
dYV7to va O, vog rIp't '6v 6pvo yEv6!e 41v 'avuro notr?z-ilv orZiag KQ ~v Kai 6 i[&v v6a adiozov y opeuov I Ei ze ^ epy-rIv. KQ i ai lnavwoupyogTze navzo6lvato;, S abo) cuzo 'pyTg zoo ri-; t 6ttoipy6bg 65 zpug~i;napa6iToou, 6v vi1Kev atrt shitv rvg o6 oy Lig r6lhaXaotv 0v v6~p0v, ntd~vrv EKiOVCdpP?v w Ka o~ov ol7 eEifXaoat eiv7e6otv ol6)&t 6Vy ! iv oiS)v oirE SlNgtopyjoag iy 6tvy Eoatv, GjoeSp iv S1 6 %1o po)tv" 6 o1)t'?/0ov Kca6v, novrpyv t harn6v 6thP6vox paviav ItotfIoat ogtpoihov ei zotg ve~or~t Kto0etot KQaT~aGu1a cag, g zoi ooi n~r~ugmuitv0v z'rovir6n
)oXv ye6oatv'to ca zr(ov ceKivou KapQ7v ,o) oep a6toig ti atryiv ' 8 'ov 80Eo 5dTv0og fiootvro, Kca fg rtpog SOUTgtoupy6b Souyleag TnrtyV6perCo, w ei 'rouro Kairot airovoiiag lnavzeXoig Kv &rtaXhayTvreg, drtoaiootvro. v ) aXX' K e iX Kev p-oTIog, oi) iK ig ~Keivo StIto)pyiag ( r60ev;),
EVO zrlg fi;
S&
o oi
va
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ol
Epyov.'O &S,Kaizot Ka 6 S6iv6pov
39/44 cf. I Cor. 1:27-28 44/45 cf. II Cor. 5:17; Gal. 6:15 47/48 I Cor. 2:2 48/49 cf. Gal. 6:14 55/57 sc. Gen. 3 65/66 cf. Gen. 2:16-17, 3:2-3 69/72 cf. Gen. 3:4-5 40 Kamaxnepovai vaQ cod. 67 o'iv cod. 71 ti(g: tog cod. 72 K?dv cod.
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cheated adoptedsuch an attitudetowardshis Creator,man listened to him and not to his Maker,who had not out of envy refused to let him have a part in that tree too- yet this was what the begetterof envy accused the SupremelyGood of- but wantedto trainhis creaturein loyalty. Having failed in this fidelity,man also fell away from God. Having gone throughthis, as should not have happened,he was from all good andbecame an instrument of all evil, for nothingis so able separated to remove the good and so destructiveof good conduct by which all is kept safe, as the disobedience,which the worse shows towardsthe better. And so manpartook of the sole fruit from which he had been told to abstainand became puffed up by the notion of self-determination, which the devil too had in some degree enjoyed in the past, and in the belief that he himself would be god-namely if he would consider andjust say those arrogant, godless words:I shall set up my throneupon the clouds and I shall be like the Most High- he was puffed up in his opinion in a bad and perilous way. So, in addition to the fact that he neitherbecame god nor like the Most High, he was also driven out of his own good inheritance,as could have been expected. The base natureof his thoughtsreplacedbeauty,which he had previouslypossessed. Insteadof light he became darkness.His puremind became morallyimpure,foolish, and a sourceof evil. He lost the beautifuland good things that God had given him before he had vaunted himself, and, because of his arrogance,got bad things thathe did not have before. Such were the effects of his ignoranceand his desire to obtainwhat is of a divine nature.Whetherthe one who becomes puffed up by such reasonings--not by reasonings (whence would they - is an angel in heavenor a man, he presumes come?), but by conceitful arrogance to be pure and, as a consequence, puts himself on the throneof God, who is the cause of all things. He is, however, unclean, if indeed everyone who is proud in heart is an abomination to the Lord, an evil and ungratefulcreature,not even resembling a donkey or an ox which know all too well what belongs to them: the ox its owner, the donkey its master's manger. He, however, who puts his throne upon the clouds, as if he were God, who existed before anythingelse, and who thinks thathe knows everything,just as God does, knows, of course, neitherGod nor himself, who he is, namely that God is the sole Creatorof everything and uncreated,while he, the other,is a creatureamong all other creatureshaving his place below many other creatures,who outrankhim. God is unchangeableand completely the same, but the other has by naturethe tendency of changing either for the worse or for the better.God is impalpableand invisible, but if the otherhad achieved some success in this field too, not possessing it like God nor by his own devices, he would have received this grace from him too. God is for everyone an ineffable good beyond comparison,while the most beautifulof what is in man is
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80
42r 85
90
95
100
105 42v
110
zoto~Jtou npog ~itv 7e7otrflcoKt6vtot, i Kov1E Zo0 E~vaKt"iOVTO VTt w zol) o 5 t rouu EdOi oi tov ~Ovca tiv ajt-iv T1cE7otrlorc6o0 6 0; ;Toi yEvvlrjop 066vol 8t[xiPahke F6v t7ewpdaya6ov, ovYeyKEp(OpTKoTO, tH; dxk 2cpbg; tioauoi eFyvovaoorvrlv 6 6rlgopto6pyr~ga. yvvovro; 6 Toito *ce. 'i (0EXE, EKEiVOSKtfi zo- 80o FKtEEGoiOV o-uvei na6Ov,9; o0'K tvrot6 novf]po) oKCEOog Kact yaoao6 navrozt;fill'ko'piozat, K a yYoveV" oi58v y7p ot-o;q cuotaztlcov tzou akoXo Kkc xzUtiX v ea5itan, KaO' fljv lvraT, ot)to Yaezrat, w l to) XEipovo npbo to KpE-l'tov X7etOEta.Kaip'EtiEXY Figv 6avopnwro;oi~nep anizXeoat g6vou I tz0v KQap7cOv npooeTzzaKTo, nv tdavotav, at)tovogiaO 6E,T 710t' mp6Epov, FicXapOei darikavaE KoXdKEoVO; ; 'eoTa Ftg cai OEbv at X6fEt -avir6v--iv 'pa puvvoilo z:e Kcag6vov E nftb Kai aOEov hjoT Odv fltEnpilavov FKEiVO Opdvovuov i'ti VEEAlovKta iEopal f-pto? Totyapo)v Opolog 1) v6icrlU--aKo tiv yvtyv oKaa.ep(o; 'aiit gi0jS; g18' upoiog Ii 01qyi)VyFeviYOcatcai ztil ncpbgtz Ka' Fiavuov v' , zetyp TilvyvOpgrv 6onEp Eiotg ~),7r acxp6g &vzt zoT0 Ei)KXpia;g, EEv" , Ka GKc6zoT Kai v'r't vo1 IOapo ',r6, 1rpt)lv KCLoX)L d&vzti a d)KCaOapoia Kat a vota tcai KaKjXia a nyi Tzfig yeYvllat, ah Civ Elev K OEo0 KaXh rcait 1 EiX & , taTza dya6xa tpi'tv rovorqifvat, tzai' drtohioaq, 6U ot) Kaa acit'ov at KTrjodagvo 68ti ;igdr6tovotia. Totaira tz dyvofioat 6GqtoOpye~ tri; OEia; vtuTotiloaoat t6rv aOce-o eit' &yyeO6; ti; atirt TOv &votrto 6 TzoT eit' Xv0po)nog Ka'i otog iaTrtv zoig Xoytogoi;, tLz0ptEpag v-oyKc((oag o'x ooyitooi; a , Kaapbg evat oov (nt6OEv;)a' dnovoiiag vo0iltat5 t fiazov C Ka't 6t tiqv 6OKei zooo Ei; riv ztfi tavatzio) Ote6Otzot ~ycaOieet K~aO6pvpav 6' v daKdOapTog, e'inp diKdcapzrog tapd Ka'pito dag oz't pot i6v Kuai Ktiota nTovqp6v KTai ze Qyvo04ov, o565F Kati vyf7oodppltog, gv ov di nUapaWnfiltov, zwtraigty v'1Kovta OJKd7yvoogytv, 06 zrv adpevov, ' 6 oi V 0 6n' O ; Fv roi) K-ptEovp.O danrviv vEI6dv avit Opd6vov it(od . ;06 tpob 6;, ndvtov9Ey KOal 7yltvO)Ietv ~dvO'caVTbV oirlOei Kazt' nKEivov, 6 o0to; te OsV go6vo; aZb)v EiK6tog; oS6Ev,6oztg i;oziv, (;;0i&v v oi60' Ka~t 6F C&Xowv 5gitoopyop; dQnvTzv Ktctozo, iSWoirtta ?trv 7ndvrov, tez& Kal X Kai0 6 pFiv pEtaQd roX dt zv Ixnip azt6v tzcayELavo; Ktold.c"tOV 6 Ei ; tav, 6 F ;6 &vacXoioX)ro lwai r-Ef L)K( tCLEaaTtiEoeatl, Tcpiop atmb 6 t E'8 Kat xEipov fi tnpo; zt Ka 0iv &vapfi; 66pato;, 66' iKdVTtaC6a PFkztov" 0) Kat' EKEcOV EyV ov0' 1 4) acuov, )ap' EKEiVO) 6' Kai E6t)tVXToEv, 6 yiv d&C6ppTztov Ei1 5e8Eyp[vo tiv toC; 2ntaotv dyaO6v TzaQrlv ptv"Ka Ei yE ixaav ac d6veiQaozov, toi &inpb6 EIEC)ivov t6 KdQltoZov aIlCXtoTov,
77 cf. Gen. 3:5 86/87 Is. 14:13-14 88 Is. 14:14 98/99 Prou. 16:5 100/101 Is. 1:3 101 Is. 14:13-14 103 EiKx6o cod.
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in comparisonto God most shameful, if at least one has to believe him who says thatall man'srighteousnessis before God as a rag of a womansitting apart--how should one not believe in the inspiredword of the Spirit?- and perhaps also the righteousnessof an angel, althoughthe latteris by naturebetterthan we. For all divine words say that God transcends everything that exists in an equal way, althoughthey also acknowledgethatone thing surpassesand situates itself above anotherwhetherby physical superiority or the purityof moralvirtue.Furthermore, God is an undivided,indivisible, and single unity,althoughhe forms an ineffable triadof persons.The otheris manifold,dispersed,andonly thenunitedwith himself in a suitableway,when he happensto bow to thatOne, who is one aboveeverything, and to the ineffableunity.Apartfrom that,God, who is one, is presenteverywhere in a way that befits each and everyone, not divided-the Divine is indivisible, as has been said--but whole and unitedin a way thattranscendsall unity,just as the one who, multiple by his relations, receives God is unique and sole. The other, whereverhe happensto be, cannot be presentelsewhere at the same time. He is limited and wholly a creatureof God. God, however, is infinite. Consequently, being presenteverywhereas whole, he neverthelessis whole, outside all beings. In sum, God is eternal in a way beyond all being. He creates the existence-an existence befittingthe particular natureof each--for all, that is, for those who, in whateverway, serve underhim. The otheris nothing,if he has not been constituted by God. At first, he came into being throughhim. Then again, throughhim, he became a new creation. He never ceases becoming constantly new, being transformedaccordingto the divine sayingfrom glory to glory, if he happensto have the right disposition, for he who is ungratefuland cannot bear the divine creation,he is indisputablySatan,the firstinsolent rebel againstGod. Whoever is Satan's friend and acquaintanceis driven from disgrace to disgrace and from the darknessof ignoranceto darknessbecause of his ungratefulnesstowardsGod and the fact thathe turnsaway fromthe Godlike dignity.How then would it not be part of an utmost foolishness to presumethat beings, which are so differentone from another,would come togetherto be in the same dignity?And so it turnedout. He who sufferedfirstandout of jealousy plottedagainstthe harmonious andwonderful which God because of his after who an creation, him, incorporealnature, provided status was not wont to and not all thatis higherin natureis stubborn high change-it is thrownout of what befits it, or how should I pliant towardsrepentance,once put it?--fell once and for all into the depths of misery and showed his contempt, being unfit for conversion. For this reason, God has given him no heed and made him fall. To obtain mercy from above, there has to be a wish for which God can feel pity; withoutthat,I think,mercy is not possible. This desire is the place where that mercy can rest near us. When Adam, who had been deceived, realized what had happened,he was seized by a pitiable remorseabout the deceit. That is what mostly attractsdivine compassion. In accordancewith God's righteousness and providence,Adam did not recover the formerprosperityand fortune,in orderthat
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elwvat ntovtErinov lirv 9eoi agi) KdoqdoK aO174ui8vw av6pnou lt)rKatroonnvrv 8 0 zO hyovrt o0 7oanEtZiEov ZTXoyi tOt oTIveSLpaZog;-, dQaa 6i Kai i~ yyEXO)v, Kv Kpe~iztT0V ;tg dyyeLXog ti;g flgpagna6vz'r ydp i; 'io1g F tv rpo FdtV &XXo0 oi KQv TbvO6EbpV Epxtv 6vtov ,Oiot X6yot aoit, hXXo 115 Kai Kl 7rEpKcLoat, iflouatlcoig 2npoFpPilgaotv if dpLefi; KeCap6Xptt. "Ent 6 v govd; 6taipeFo; Ka( &gEpl;lKQat rot; 0 1p6; aRXTi0,KaV f TptaX; ToG toi; 7poamoot; a' 6pprjTo;, 6 6* i o aXXUXog; Kat 6KtFVa08a1g'vo Ka i TO Tqvt1a00ta ?voU"Lvog Ea00T(0 n pot Ev EK1YvO VE1YleE pospoKOVT , OntOE to~ cip nv i~vKai -vJtov66a E 6 p0v, g iyv pprov. Xopi; 8E Ci iv, 'oT5tov ' 120 antavTaol npepot Kai t5odat l 7pooGqK6vTw(g Kdozr, pIEpt6JLEvogep de~pEg yap TO6 iov (0g E'iprat -, cdiX' xog Kail 6nepypTvL~tovog, KQaad Ev6o 6wvog Kal g6vou 'oL) O06v SeXo vou noruzp6lo1 0 aig oXi~oatv" 6 6' 6injzi)v nxapOv, iEpoE0t gtanapLvat 6uvazt . 'O v yp uIptypan'Sb F dxpiTyppanog;,6OEv,lnavraXoDnapiv 'at nav EOii 86iato pyrCa"06 806bg 125 6ko;, oil68fv j'T6v ortv -C6ov 6 o 6Xo;, Ka'i OuveX6va 0davat0itv 6v 1Xov 43r d ei Ka~ t Wv I svat iTepooiot KtQitIa't elvat, Kai dE;aoTa cb ;g ~mlittopyoov ' i0 c El 1icf)KE, Toti 6,coo6ilpoO' in' i?helvov me oityv, 66 ('V, 0136&v KE-l9EV v lVKE cilv adpXflv YEYKvtvogVO Ka Kalvi K1riotga8~0t oucviozro, Ka'ti v toil Kcatvbg ~KEi0-v 7atyEv6O[tvog Kai iy sfov dli yivewoat, ~dcr oT6To-oe 130 dqgeUi 06lov itEp E S~g av KazCC ztO [EZraopoL[LtoEvo;, yvOovoir, )fClza ;g 6 y d&yvogovovIcati tg Oia;6g alto1pyiag o00K hotv dv~ 6Evog LazdTv hKEivo;a &vaxntopimqro;, 6 txpl6og roo Kai ii ?oi$ Eoi0, d6crlU aliptoxi;tg ELi aioo;g Kal 6ot tKEtiV0 0giXo Kal dn6 aioxoou dO6bi yvvtptiog, oKOt TO ~iov ayv0poov0 Vt1 Kai g eoetiOg o(K6oT)g &yvoia;gdyo6vo;g t iepi 135 65ia; caparpol . HIF;oiv td tocoI-r ov lilYov 6tdpopa onveXOFiv ei; ?iiv alciv d oiav inpoxapV IPXFfV ety ol t; g a6voZrdZO napanraiia;g v; "O 6 v pwronaOil; Kai ztfig eLt' aTOVv ltKftif Kral 'Kal nETvev. A'?X' ~i0 Oaugaoytzig tzob13 8Eou toupyiag Std 0O6vov ~inipoxog;, 4ilot;g Bv at - ail6,Oa8 Kai paX x(OaCLtog (tXovetKoL 8t&1a t&ia tpbS tb ji Leao 140 yap ana0avo66' 8EjEtKrov Z~OlEt KpEittov, liv ~laC npbg EdltagLXov T6 To0 poolil-p ovzo, i] o0K oU8' KrKpaxfktolx 6 zt 0-o-, ?neo)v Eig aK(v iS67,Rnpbg nttopoPflv dcvelnt8ifetO;g "V et Kai EvaO1Vrat Ot)ttOUoart- 6 p 6i7 KLamtlglXTat y" Kai .L avo)ev a;, exet iELov ctpoaQtpi~o(c; a'veL oiLCat o01K tp6o zt6v 145 opav 6 ,XEog; abitai Y p a'If nap' iiyv i rqljLq, KatdX1aot. 'O 6 i~aflrjivog, 43v EixtEtSflS7p I 7lcntamljivo;g ?Yv0, Kal olKrpog abtyv Log tf;lg 6dlag'n L'tcLE Foilo T. Tiy v o iUov ~XKEAz aT 6' otiv 6 g6XitoRaz6v 0Eov olv v pwPrjv % Ei~oIt" OitaV 6tKratoobyvv KaU E166Uaiov iav Kai Xfitv 01'K EKroicYdatoK az
zotpycapot Kczawa7LppovfLv KaTiTO O(E
IdPog O&;na,
111 Is. 64:6 128II Cor. 5:17; Gal. 6:15 129/130II Cor. 3:18
118 EKxivd cod. 148 Eltav cod.
460
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he would not, after having been granted immediate and complete forgiveness, rapidly forget his recklessness and the transgressionhe committed and that the oblivion of the bad thatwas alreadypresentwould not takecontrolof him andpull him down again into the same sin or worse. For oblivion is an offspring of indulgence, ignorance of oblivion, and sin of ignorance, and probably nothing makes one more easily slip into sin than oblivion. Adam was orderedto live in anotherland with toil and sweat and to providefor himself with his own hardships. He had been pardonedso that,althoughthis had been his way of life, he could get in contact with his Maker,make offerings to him as well as libations of what was God andenterinto available,and accordinglyas much as he was capableapproach relationswith him. Nevertheless he stayed easily temptedand an easy prey to the wickedness of the one who had deceived him, as when an ulceratedflux, which vigorously moves downwardalong one or otherof the body's limbs, puts the body in such a conditionthatit becomes a haven for new ulcerations,weakened as it is by the first attackand lacking the strengthto withstandthe next ones. 3. The humanity-loving nature of the Divine Logos, which could from the beginning heal this weakness but neglected to--I think, because of what has been said-did not at all intendto overlook the fact that the one that he, absolute goodness, had made according to his image, was toiling and torturedby the Satanic war. No, he did not overlook this. Having shown himself also in the past to be humanity-lovingby the fact that he did not thrustaway him, who, by his disobedience, had despised him together with his Fatherand the Spirit, he also showed later how humanity-lovinghe was at a moment, which he himself, being men was boundless to curethewound.His love towards God,knew to be appropriate and could not be comparedwith anything.It surpassedall comprehension,left all intellect and reason behind, and was full of only heavenly consternationsolely demandingpious faith in return.It was not subjectto calculationsand proofs, so that,being humanity-loving everywhereandin all kinds of ways, the Divine Logos was especially at that particularmoment called humanity-loving,because he so provedto exceed himself in his love towardshumanity,if it can be put in this way, and thatthis was the epithet, which surpassedall othergood appellationsbecause at the very momentat which it was heard,it overpoweredthe souls andmade those genuinely God-loving, who were so loved by God. Of course, knowing thatone is loved is the most effective agent of an eager returnof love. For the Word was God and a boundless power and could still in anotherway cure the illness of the soul. Because his Fatherwantedhim to do so and with the assistanceof the Holy Spirit, the Divine Logos descendedinto our nature.He thusemptiedhimself andinclined the heavens as is writtenin orderto cure by himself his own creations,our soul, which sins againsthim and is thereforeill, andourbody,which is closely unitedto the soul and sins and sickens togetherwith it. Naturally-the cross was to be the
MARC DE GROOTE
461
?tjv iTg; 150 i?ntkOoto 6 t6 v o T dt6oT a KaI Tfi ctapavoCgiQafOivr 6paoEv,t, il nlUpyWLivOv KXaKOv naapaXl)o5oa TOLTov, eiFgaiTtl)v a6Otg cdlapztiav tV KaTatnCGdXot ai h g 68F 6yvota, AXfOl ji v ycxpavieGO); Exyovo;, k sKXEiP(O
Iva C 0-1 crp6votav, Tll,
icc ltdolg
f ouyyvdir, EJB0;g te-CurIKO); I
6EUgap-iax,-c6ua01o-iTSvTi ki711i; Eti; &gapniav -ohto6O6tEpov. TaUTTI&

K oitKEv iV 61XXyv yiyv i~ntpi~ea at 6vo'v Kai 86pOrtyov cai oig Tov Kab ilh~To tv Piov ropix?ocat. oYe KaQ g6X0otq oiKE01o or0 P1to6g, Kai Tv, Xetv FvZ)yxdvEtv T Z 6ioavzt xcai 0etv aiT~ ~c ovS&tv d~r6 Oe) Ka TE ~t C T; v, EiS napX6vT(Ov, Kai az Ta)za, Tg o6i 7pootivat 'Hv icci toi KCKoUpyial ~ivrot Cwai otiKEtiotyV pXo0at. 7ToeoVaKlKOTOg x ' l KaEakk6)T0og, GtnEp Kai8 Tzavzt '4p-a 1Kfo&?g, zo) ittaEEipro KaaT 6ta60 iozTE Kca 160 ~iXo) iozup(o; zt~v tzo GOlpaTog, oTzqo) ab ro5 KTEvEZvA0v Kazay'T tov Elvat, 6io zTi;g a~tO TzOv nptIg ; 66o80 Karappoto)v oawpm0oev Kai pog zag pe' qKCEiVV d&vt~tV di6uvautoiv. 3. "Hv 'tk lavOpnTo; toio f fiv &Pxfi;g panweoat, &ic 8Eo0U X6you ot; doa0vtav, 5uvacwivr oa 6' ol~at 8th Tc Etipriva, o K Eigia ai6vOv avZo) K~Ta' ei6Kva EgtEXXEv 44r aavtK(O 7 olAOEO 7Kev ~epop6Aoat KqdvovTa KI KaTOT nExoir KaaTetv6gEvov, K av-aya66tr; OiLoa. Oi~ouv o06' )nEpEc8&i~v, dXk aai ov; zTv a bbyvdzupdoavta Ep6TEpov awtbyv i7ctSEicag vzra taXlvOpao7v ' naz1p' Kai O 6th o(v zT6 z&Tfg natpaUolfg, olJK xto)(oaTo,Gio(Tpov 7veFa-LaQt KQaT Katpov 6v a~bog 56~t, 06;g Tv, it-tiStov 6vza ti~ OEpawrn~i Toi 170 TpaL)gaTog, e, ao. To,8: pa Iv axetpOV Kat 5oov ei dvOtvpmoog ipA~?eEi Y T' oi va~l Evvov 7[pogo051Jv ntla~oat oizTe2aappackciv, n xoav i~epppa3vov O K KTaTaLt11nUlvov, 6tdvotav, ?dvza voTv KVai K6yov dk g6v7;g 7r;ig ?K7X1i?O, g6v ;noTnItov 7ioritv rv vOEov, oi,0 155 Kat &6xo6Eieotv,(o3TE, KaL nCavZaXoi RnavToig oivraOthdvOpo)7ov, v'acOaa 175 8ta4ep6vzrO tKXalv6poInov, zTE i TyeoI6v ze Kheioat Ka aTbrv aTzoi, Tlv ecvvat oavat, fTi8Foavivra Xtpavop(on6TEpov, tdoa arzoo Ka zaTijnv tc 6(Xut zTa;Qaag dyaOL vtKl~oav Tpooyyopiag, ;0g~Cla Ipoonx7EiTtv
roTeT
MaF& 8 5i
avo(T0QTo yieuov aK
&dxatUoTv
XokoytoYoit
8EooltEg; Tzo CtoXoeou;g XetpouvglvV dKUptIPg o0"T0 yp yvovat OtkoXitevov toi0 niotoleoav. EiK6'0o) zT6 Tpo06po; d&VTAtkEiv 180 8paaTtKdczaTov. wS vat;g ~antpog, ;iacap60ov OEogyap i~v6267og Kai XXkov 6c To 'O Kai c Xv 8o01 laTpogpoUi;ot o(m4tarov OepaEXQo1at Ei v6Octla. , 'iREpt Guvvpyiq zoT Oyou 6oe0 Kztot d zTfg lip~1EiTpag Tzalux Kal vepazog KEvWo0ag abCTov Khivag oiupavoi;g CxEp y ypantat, ?dg0v a zbg St' xuIl1v EaQgapToyoav Eiq TXV aWoT0Ta oiK& a 61p1togpyrLTgU 0i'v 0'11Ti?Ecpav 44v a b1TovKUa 6ta TOi)o Tt i I voooioav TovESLgeu*FVov oG-oa odrTa K
u;JX;g ZTg
154/155 cf. Gen. 3:17-19, 23 156/157 cf. Gen. 4:3-5 164/165 cf. Gen. 1:26-
27 180 Ioh. 1:1 183 cf. Phil. 2:7-cf. II Reg. 22:10; Ps. 17:10; 143:5
173 honitbtxov cod. 176 #avat cod.
462
HARVARD THEOLOGICAL
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pinnacleof the whole cure and the recovery of man. The first sin was pleasureby which the sicknesstook hold. Conversely,the cross was pain.Medicines,which are opposite to the causes of the suffering,dispel the illnesses from the body, although in this case equal has been cured by equal: death by death, our death by that of Christ,andby wood both the lawless use thatwas madeof it, andthe woundwhich resultedfrom it. This is not at all surprising:"a peg with a peg" says the proverb. Justlike illnesses, good medicinescause painfor the patients,andwhile the former are simply the aches of the body, the latter chase them away. That is the reason why we, men, unwillingly endurethe firsttype and readilythe second, for we are freed from the formerby the latter,that is, from the more painfulones by the less burdensomeones--a voluntarything is by natureless of a burdenthan what is not- and by those which renderservice, if one wishes to putit thatway, from those which dwell in the body inasmuchas men arefull of unhealthymatter.Surelythen deathfollowed on the sickness of our forefatherwhich was the resultfrom sin, and also, of course, on Christ'ssinless cure of us. The first deathwas a productof sin and a moderatepunishmentof the sinner, and the second its overthrow.Just so, Christ'sPassion was the cure of thatinfamouspleasure,his sinlessness the cure of sin, his humility that of delusion, and all the humanity-lovingacts which he thus did, the cureof all thathadthenbeen enduredand suffered.If this seems surprising, then again in anotherway it does not: it was God's work--for God everythingis most easy, and for him exists what does not--and nothing of what seems most prodigiousis prodigiousfor him who looks at God and sees his boundlesspower. However, as I said before, if the object of God's dwelling with us in the flesh and soul--namely ourdeliverancefrom the slaveryof the devil andof the doubledeath
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Te alt rfi Kai 6E 6i pa 6 "EgpeX i EtK6Tog. ouveF-?gapTrK:6; vvooiv" TO Kai Qkatov 1; oTavpgp K iaoYYoat 7iig ig OEpanFagti;TdvOpno7Eo) v v6o"; I1 1igv Yap Ti i~ jpdiTr g dvaKTfil(jo;" f6Sov1l Tk'ggqleFta, 6y~ voolpaTa TavaVTia pCLpaKaT(v EKpdalnT3v, 686v 8 6 oraup6g. Thd 190 aOOev oi; aiciotog Oeca6vO T E i8 oi (o a vaiOa Ki Toi;g )Ttoig CpTOg, 6 To KKat TzaTzaTE8Opdnetrat, Oavdtz d6vazog, zo Xpto~To i00LEpog, ; Kca T EKCiOEc v tpacla. OatgaTb'v 16 kX o16Xo0 Xpf1otT nIapdvoog oi)68v" ti ~K z' dya0Ov fazrrdA yap dfzfrZaog KQaT c yanapotgiav, w appaov 686)vat at jgiv Etv t6v v6(ov, KaK dtoig 08panweuovvot yyTvovTat, KaOdnep &idb s 195 abl'a T naTdON Toi (cpazog;, a& -Oev v 5KovTzg, k tozTov zT&g U)y8tKOptat" E OV og~vogyv avpo)rxot, TalzTata zg 86' dnaXXatz6jevot, Ta;g l6vteg F-KEtVOv KoIToz0epatgTCpyaEoi~pov-Tb yap ?EKOXoatov zo) )ilTrotoioroi ( loEIt - iai Tati; ?i; 6oov OihXot tS; i nperol Ei; "oov av Kbou6oTepov yat;, TOWv TO 6th i21g; KUal ;vvE*LOEVOv Toi; iCgacntv. Ol5KOUIV Eir;op~cat vom60og; _ 200 tf d~capTiagvooipa1t To ilTPeIpo Ti Kal npoxnaTopo;,KEoi6T);g nept 11ag Toi0Xptctoio- OEpanCi(ia 6 g&v Iv vaQTO, KCa0 avawxapT-ifT 7apflKOotOflo6 Od 6 7[Toil Kai 6Oat; yEvvlCga ;g &aapTiag kXTptkg 6KoT;, 68 gCRpto;g i8lovig KEitVTg, to '6ouTlO Ta?Tetv6v,Ka' cai zt dvadpTrzov Tig d&wgaptiag, Ucait Uadv7 a 45r dWvz(ov I Tzd"t Tj6E tavOpo)~7m6r KEmt aa TzOv ZTEOL(g1vo)V Kta Et 8' apa Kat OauGaTz6v, o01668v a voofle~ovv id~vTaza. , 0tg Oa;4tabvT6v 0 Kai v T v epaoo8rLdv -pb 0 ov 6povt epa68Sego;80 6vra--, rwO JWVTfl; 6it TilV Q7etpov &8vagtv. hRiTv clXa' UiwT(V,Ei OKO E#6e1yv kep
KetiVO1)KcaOaipe~at,BonE(pKatIT St' &ov Ttg oiTog nC60,
p6onov Si dvTa GaTra, EEpov- 0VoOF yp npyov--e68 gl] 6OVTa Kait h
193 cf. Eustathius Thess., Comm. in Homeri Iliadem A 406 (ed. M. van der Valk, I, Lugduni Batauorum 1971, 194): Kai 'Al) yap ptog Kcaad n;apotgiav Tt niaph ( AptTorT~Xet Keitiv?VV (sc. Pol. V,11 = 1314a5), T~iv v FotrOktatQ
gil i86TEg og;ypa6oitv. g; ncato d~ EpoiJeat, )acXa y7p t6caaaog oiJT) Ki atarot Gregorius Cyprius, cod. Mosq. cent. 111,60 f2u ogo 4aataiv; (ed. E. L. von Leutsch, II, G6ttingen 1851 [Hildesheim 1958], 116): 62Aog idv 81 iAV dv 6jIov, da'iralog 7rzzaTAov E~4Kpovev: TOWV iO4 vqo)v St' papTdl0T(OV agapipTfla; Pollux, Onomasticon IX,120 (ed. E. Bethe, II, Lipsiae 1931, 180): 6 86 KIcvSaht6ogi 8t nazaTXtiov i?( txcat6td "Xc6vaXa yap T0obg naa"aaoug Wv6gacov. 'v 8' 9pyov oi i6vov a(l-T aTazQTfi]at Tzv n'TTzakov aad "tvt ) t v 68tWypot, AiravTa KaZd Tlv ccKKpo0oat QdX ;g Ka KaraaTaywvra Ka 1i )Tapotgia #/IT vov 6ov, fand2ill rov KEaXiviVTip 50ev ad"TTacoMacarius, Cent. IV,47 (ed. von Leutsch, o.c., 171); Th. Kock, CAF zdrz~aAov. III, Utrecht1976, 500, num. 494 207/208 cf. Rom 4:17 209 sc. lin. 54-55
cod.
t i v oi
188
avaKzieoS
193 iataXog
cod.
464
HARVARD THEOLOGICAL
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of soul and body as well as the returnto the original happiness with greaterand more divine splendor-has been realized on and by the cross, and if the blood of Christwas shed as a ransomfor us, who had been sold by sin to the devil's might, then the cross wholly seems to be the pinnacleof our salvationand liberation.The crucifiedJesus himself too testifies to this to us in his own words saying, when I am lifted upfrom the earth,I shall draw everyoneto myself, with the consequence that before he was crucified-that is what is meant by being lifted up-he did not lift up everybody but did so after having been crucified.This being as it is, nothing is for us more salutarythan the divine cross, so that one can say that the cross has come into being for the sake of our redemption,salvation, and, what is more, our divinization,and that for the sake of the cross, the Word'sstrangeand ineffablebirthout of the Virginhas takenplace for us, as well as the circumcision accordingto the Law, his baptismbeyond the Law, and all Christ'sbenefactions and miracles in between for us. If the cross had not been set beforehand,nothing of this would have happened,and likewise, not even the cross, if what Christhas realized throughthe cross-namely his drawing towards himself all, who were led astraybefore as far away from him as was possible and were slaves in a most shameful and grievous way of him who fights against God- would not be there. Surely,it is clear thatthe events, which came afterthe cross, were consequent,for if the cross and death had not preceded,he would not have risen from the grave; if this had not beforehandbeen a shining beacon, neitherwould the assumption be a fact nor the fact that we sit at God's right hand in the person of Christ, who assumed our nature,put it on in this way, and gave it a place near the majesty of his Father.How wonderful!So greatGod's love towardsmen appearedto be, due to which the humanity-lovingWorddescendedunto death, even death on a cross, so numerouswere the benefactionsand the like, which the cross procured,all for the most partineffable. 4. Thus, as has been said, not only the divine actions of the incarnateChrist have been done for the sake of the cross and throughit but also most of those, which are anteriorto the incarnation.So then, I think,the firstcreationof man did not take place withoutthe cross- the shapeof man's body is, indeed, cruciform not to mentionthatof the firstand immaterialbeings. Because it was necessary,in accordancewith the divine love towardsmen, thatthey appeared plainly to them, so thatthey could grantthem sacredknowledgeanda spiritual elevation,as is right, towards God and their own spiritualand unseen foundation,they appearedwith wings set crosswise, and this reveals on the one hand theirquick movements and their careful piety towardsGod, and on the otherhand,in a clear way, the dignity of the cross with which in fact man's body too is honored-by the way, the soul
MARC DE GROOTE
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220 X2et, ol-)iv 1flgv tzo6 06ou nFEnoirtKev. XFiyetv 86t (avpol oco-trIcKzepov, Tore eaozt W tv tilV Kcat ,rpav ?v aorrpiav, pbgo; tzojTot; Kcak '0xtyv, anokppo0tv ov otavppov yeyovivat, St& 8& zo6zov tfilVKa' lga; toi X6you yFvvrnotv &in6pprylov K Ti;g napO*vov, firvKUazT Tzlv vlV KXcat v6pov 7nptzoi~iv, ra, aou -0Fp v6gov Panltotv, rTilV tea navjrVa uecpyeilCraa nEpt fi1tag K 45v Xptoo~o OKa av I Ei o auLa oupy~Taa. 1.poKEljcto ydp fLI otaup6q, 8k&v touro6 Ei o06' TaUap6g pl to68t a KcopOOO0kv ctiVOv YE~VEo, aOdnCEp IT Xpto o- To 6cvo ~v 16TOvza ihKoat Itpo; anT6v, d0opouKokr0'_vra t lv aioXi~Y Ka pLapld)trlv 6ol)V oitav a6rto) np6orepov0)g ;oppoTzdYt KaU T5 OoIdt ok 8oXeiovTaq. AflkXv ye gfiv 6t td geted t6v oGavp6v 230 fiKcoXOl)OTev-Et Kait OdvaTo; npo6ikaPev, o68' av if yTp itfl GTauppg toi i7avaTziakKEv td4oa Ei 8' aimfl Rfi poetih agxev, avda~aot; dWb6 I " I Oo To Iv v o06' ik dvd Xflg ot66' pa; 60jo;S Seta ~rg oi0o 6pa -i7Eit t ev o ai o;i a'g Ta~zyTv Ka napaXKFKaO6Ot dvethq)6Tt npoGstEXd6-t , " O g Tl wroi o To6 ou To; ginarap6;. peyaeiQ gocEai5rr fv civ il O8ia 0lv 235 toavOpwonia, 6t' fly dXpt Oavdtov, Oavdrov & 6 Si rravpoi KaOfiTvKE
215 t~ novrpa& 8vdagEtt, vavt6caot oaivczat T6, Kcd6Xatov Elvat fi~ ;lgLE~pa; 6 oiaupbOg ao piag Kaf T1; & t6 M Kai abbTg gcLaprupE 66T ?XeVueptag"i figiv 6 ozacupprEig 'Iooig, 6tav iVtowTc Xyov, zaivvrag i,crxiow cpg pav6v, ' o n piv iStoe ozavp-ooOa-t--zoT yTp ya6 o~o9yat--oi nadvTaVTg VEiXKc(Te, 6~ apa coio ;Fxt oYaupa0poEg Et 6)i zo-00' ouTwg ancEp obv
t 210 capKio Ki g Ei iLQ Wg OoT6 Tfig 86o0c0aa; i'gR; Toi E7;t6~giI; lnovrJpoDi 7e 'IloOfivat Ka't To 8tTio Oavdrod fvuig Kakti cY0aToq, Kai fl 0 pbg ?ilv irp6r'v e68atiwoviav i~n6vo6Sog ec gEliovog Kai OEtoTEpa; K th otto5Toi TaTa yEiyvrzat, To yoiv kazmp6tTro;, v T6 Gautpp6i EIaC aQigaTof Xptoizo 6tpov '{np fiCg6v n)Epacqivov (i6b tofig w6aptiag ~6r0,
X6yo;, ocaoca miLp v dtyaQ0 KaQ totayta tXdvOpoLog; 8LE 6 oravpog , 4. Totyapo0v o00 g6vov u6 zo npou5ivlo KaFK TnTXov 6 na76pprj-ov.
KKai Xptozo 6tct zozov (ge'ip;rzat lgpe capKog 6;oupy1ilazTa 6t& To'To1, 0 11]&1V lTpOta'Tlg Kcait(v ol?at JWv 1cTpcOtlv tol 9kk' ri6qK khtTa-" ovyv 240 &vOpt'ovu681gtopyiav ve o-rcaupoi yevioOat--ozaupost6ig yp aciTr T i iva roCt ol T6oXfia t0aog--, Xi~yo&g 7cp(ta;g KcaldlXo0g OOtag" ga Ka irnEtS6iEp SKEt Ot Oeiav 4tnavOpttiav Toi; d&vOp6(not;g KKaiv~oOtut, Yvt6otv abToi;g i~pv Kai,Tiyv int T 6 e8iov O(pt;y dg dvayoyflV Kcat npbgo almT6v Kat dEuaTov T8pmotv captou-gvag,o aupoetSei rziv Tol,0yvvo-ilv 245 rtepGoet oXTatatoEYQat ne0vaot, T*6 lv a t6v jnvgov 6T4kivvrov OV '& oa6(;_ -ooiavpoi Kat Tn1; Oov u0a~XaKttKb np6OTo6 e6VXapeika , To6
217 Ioh. 12:32 227 cf. Ioh. 12:32 235 Phil. 2:8 238 sc. lin. 222-225 239 cijvsupralin. add. cod.
466
HARVARD THEOLOGICAL
REVIEW
too, I think,accordingto whatbefits it, for perceptiblebeings aresomehow images of spiritualones, especially those who are naturallyrelated.Yet, still more than that,our body resembles a cross, wheneverwe hold our handsout in supplication andraise our eyes to heaven.All things considered,I think,one would be justified in assertingthis also aboutthe forefathersof our race, namely that,as long as they dwelled on earthandturnedall theirspiritualandphysicalenergy towardsheaven, therewithworshippingthe Divine that is typified by the image of the cross, they led a blessed and prosperouslife--they were secure, free from sin, and without any experience of evil-but that as soon as they turnedtheir minds to what was crawling at their feet and held out their hands to that which the serpentordered thembut whichGod forbade,they succumbedto the charmsof badpleasure,having forgottenGod's command, and rightly submittedto the sentence for the evil to come. If man does not look like this because of the cross, but conversely,the cross possesses this shapebecause man does, this does not preventthe fact thatfrom the beginning,of course,the shapeof the cross has been held in honorby God because of the divine action, which he laterperformedfor the sake of manby the aid of the cross. For God, everythingis present;for him, nothing is future,as is the case for us, nor past. If the divine shape of the cross was also operatingin the holy fathers up to the greatMoses, predictingby their deeds the salvation,which was to come for us throughit, let it be the task of those who are wiser and more Godlike to explain this. But the following too belongs, I think,to what is reasonable.For the divine Moses and his brother,it was clearly possible to work and display many miracles throughthe cross, not only for the Hebrews but also for the Egyptians: for the latterto theirdetriment anddishonorbecauseof theirimpietyanddepravity, for the former to their benefit and salvation because of their love towards God. Well then, the rod of Moses, so it is told, with which God throughMoses worked most of his wonders- Moses shook it somehow,and one time the rod was thrown on the ground,repeatedlybecame a serpent,and then again was restoredto the naturethe people were familiarwith; anothertime it was stretchedout over the sea and split it; at anothermoment in anotherway, when Moses used it to perform miracles,it was shakenby him, but always in a cruciformshape-produced those miracles,which one cannotdisbelieve-wise, indeed,arethose who tell them, and they reveal God--and this also applies to the miracle by which the bitter water became drinkablefor the Hebrews.Thatwood too was a prefiguration of the cross and its effect predictedthe cross's energy by which Christ,the wisdom andpower,
MARC DE GROOTE
467
46r T6 diompta,I '~ l Ia~i o6 vOp&ko a-%a ' Tt Kaitfi 6 otat Tertipratv t KuXil OKad Op~nov voTT7v 7W)m EKOVg, Kat y7p atlooylt TOWv iz av"-T T TO tc toono givtot oua4u KaU XaxtoQa ts awuya. M&XXov lga; o~6iga KaO' 250 4aiveTat Stav tpbg o'ev tg; X~ipa; iKltSag -XmpEv ai avarEnTagFvag,
g v E1nt TOvaPXi~yCvfilgv T16o yEvou; eiKr6dti) oytodagevo; EtiCot, O F~;O ;vw Eacag t&;g ve*pyeiag EiXov vfUi;g te KaQ oaparogt, 8t1 y7i;g kFfK6 Teg t OiXa'rpEovZE;g E h naoc6v T 8 oraupoiZ-tnog ; po5Xeat, avEm6tpoUXe5rot
255 8tifyov Ka t avagdptr7ot Kat KaKo1 tavTO;g dUaO&sgv gaKxapia m)1 Kat IVk E68aigovt, i~ Ei 8 KZO TdOm opoJ XpooGLGov aK tQg Xeipaq ireLtvov ' 6ep 6 Ailv 6;tg ilCXEvEV, 6 L 08bi dUlTY6pE&E,TOv E tfig KaL novrlpa ilSovSig ihyyomvflXtiKovTo, tig XQaO6pevot, Osiag LvzotiXg t(OV Li~fl KrKOV LV~iKtO TVily KQaTaiKlV XXiofavTo. Ei 6S gil 6tu tAvoGatphv 260 zoto~rog 6 &vOpoeno,8th 8t t6tzo 6vOptvp o Xu iflIa zotoWTog ai o0aup6g, 6K GI v t4 A &pifg EiK6ta) tEZtfgi( ata O6eEv t orFfgato oF6-iv toioALto
0Eoupyiav iEpi toy oraupt~Kbv 8th tiv iioepov acot 8t6ho~avupoG TOycp OEO at() LviomY e, K~alo68Lv pJLXXov6xt*Ep filpiv, Qv6pp)nov" tdwv' oi6Ttk dwXE0l 6g. Ei p0 oFv vv K v toi;g E*i Moi 0avpTiyav 8'eToVoti 6 265 nazpdotv Tool o~avpo) O(Eiog tVitog veipyet, ipornlov ztoig Fpyotg tilv
; aootFpoatv aoo8,vriv T6v oliv Ii St' a)o )4oyompitav, i~ao 8t6Soxt TV ii6r TO8' 6~ P oi~at TOv EiK6TOV TaOa KaL EoeotS6ETpmyv. "Eoat KCa TOOTO" 0i 6i 46v o~v Mouwi zt OEi KQ I Ta dSE toXXd caw g fips 6St ozaiupoi ail 6intaatocat, pil ist ye Ka( toig OauTaouJpyfYoat 'Eppaiotg AXh6 "ltoit ty v do3etav KaC 270 zoig Akv ix' 6OLk0po Kal 8th& AiyTnttiot, !oX9Tpipav, 6Xp Kai otmpia 8th oivuv i6 to6t v0EowtoXlg. zoig 6n'i 8' ?E~)EpyEoia AlTiKa MoTic'o ajp6ov, i Et& E itivKCaL' OTXIta LKxEVOV tilv oi00 tEpaaytuOV VpyEt Ci Y Iv e86;, 68th MxO)g )it' g KEivo) KaCl vIv jiLv atd
KtvouTv1
t7trt4oulIvr Kra'Otf y1YvoC~LVf noXXdlKt Kai 275 dnocaitoa agivlv lotv, v6v 8' ~ig aXaoocav
aQUtg Eig Tiv abWtoboiKEiav

KTE1tvoLV~ I cai
0ote6' 6XXg ari)t MTootogXpO)~ivov ipb;gTadeapdota, o)K O avEZ ZoboaZ)ptKo oxilgarog ) )paroupEIyV Ktvo)ugvB upog ro) xtvovrog, 2 ot oi OK ydp KEvd Qa'otv oig dnUto~tEv on vt-IoJo XTyovt;Sg Ka a~L)tr, ak
6tatpoojxl
, it6ztia" 280 yapoaup6v KdKEvo KE&8VO tilV Zt6 l)kov tpoKa0<Eot>tEjieq, Kai tbLpyov
Avlpy*tav vilv to~tot itpogilvve, 6ft'oi Xpto6;
i~gag, navtoupy6bg ooia
0Eogdvzat-,
o)86 zr ?tKp6 tv ~6)dto6v'Eppaiotg
~y~veto
t6v
273/275 cf. Ex. 4:2-4 15:23-25 269 Oaugaououpyfioat

inter y;
275/276 cf. Ex. 14:16, 21, 26-27
279 cf. Ex.
cod. 272 &ap43ov cod. 280 spatiumuacuum3 litt. p et tcapoyavin cod. xpoiKa EoKEI.ag conieci
468
HARVARD THEOLOGICAL
REVIEW
which effect all things, freed us from our sinful and so bitter condition and transformedour naturetowards the sweetness of virtue. That this is true will be shown by manifest facts. When Moses made the brass serpentto cure those who were perishingby snakebitesand hung it up, he did not put it in position in a form other than that of a cross. Placed in this mannerand seen by those who had been bitten, it was destined to take them out of imminentperils. For he did not let the serpenthang down in a straightway but athwart.He attachedit to the pole as a crossbar,thus completing a cross, and when they looked at it, it freed the victims from bites. For him who had been bitten, looking at it was the same as not having been bitten at all and to be comparedwith absence of injury.With which of his weapons or lines of battledid Moses chiefly put the notoriousAmalekitesto flight and destroy them? Was it not with the shape of the cross? Raising his hands in supplicationto God and againsthis foes, raisingthem in thatform--for he rested his righthandon his left andhis left on his right,thusjoining them crosswise-he chased his opponentsaway. In the same way the greatJacobtoo, the forefatherof our people-I almost failed to mention it, although it deserves most of all to be recalled-when blessing his grandsons,the sons of Joseph,as it is told, made with both hands alike the sign of the cross, when beginning his prayers. The one grandchild,who shouldhave sat at his grandfather's righthand,happenedto be at his left and vice versa, so, in order to touch them, Jacob made a cross with his hands. Did not Elisha, imitatingthe shape that his masterused, divide the waters of the Jordanand createfor himself a narrowpassage?Or rather,did not the cross makefor him a passage in the river?If someone would not believe this too, he will regardingour topic be persuadedby the storyof how the child of the Shunammite returned to life, if he is not too disputatious.Elisha stretchedhimself out crosswise above the child lying there lifeless. He immediatelyresuscitatedit and handedit over to its motheralive. The following event too forms partof our heritage,for it has beenhandeddown thatthe peg, with whichthatbraveandnoble-minded woman Jael killed Sisera,was cross-shaped.Withthis peg and in the personof Sisera who in that time appearedon the scene, the pious and God-loving soul symbolically destroyedbeforehandthat future,obscure beast which was broughtdown by the cross, a common foe and enemy for God and for the people of that time. All this happenedaccordingto the divine providencewith a view to futureevents, although the holy prophets either beheld it beforehand or were guided towards it in an altogetherinspiredway. Well then, if these phenomenashouldalso be used for our
MARC DE GROOTE
469
Kai
84vawg,
Ti;
?Lcv
dapltqtKif;
Kai
oiuug
pupaq
axilkaSev 1e1S,
Fcim
6E OXty Q626T ar'i50'O-JTO) tiYgixv ei to' y luKi ti q &PEn;i FTAEKEYK1.XIaTV.' Thv yap Otv notula; tov XUaKOvV eXK t(oV Tppo81Oyv oavi TOv Ooerat. 285 F't- OepancEi z'rog t; zt' towk v Keat dookupi~vot; teLszpioaq, o~K 21WO;
FEt,
y Z v v Kai[lpooopsevog z;oig SE6yivotg, EgEXkev arotg ; OySEt' iaEOv a' yXEYcapotig) 6voO6v to6v albryv xnnOprqoGev, Ktv86v(ov. Oi Typ 6pv60vt1pc 47r (O1csp iKpit KEPalav epi Ypoo68KoeKai oaYupyv tnEk;o.ev, if;1' 8 290 TCov ' &~o 6' o oi nI' vou tcapeixEO' at mtvtpooop(Lvo;, 8pygiq 8jyga&owv 6E68 at 6v, Kai Tv TO Utpbg d~nt~i v to6v q6lX06vTa t gitfL abVTOv Ca To 6 Xnaftia; L S; o6yov. EiSg KF~ivouSg ivt dktoza Tzov ALacl]itzag K
T6
ao~,6v~oXrTIwQtEo KaixTTilyv0otv 6zt ii~T otaupoe~t60;g-Inep iozdtyvo;
i akalyymov 6J2toOv Tip~yoaTo Mc(flg

sTlL');
at
Atp(O
?ti'v
295 tOlitO 86fT6o Tl6J opaxatoToEiti aa'ipov- Klivag y7p Tiv~iv 8Settv eit '
Oa6Tpovg~cpo;,'Tilv a-E~5ipav n'tt' 6E8ttv
Toi;
iKF-zt8a;
npog
;Tv
0By6
t'0EtpEv;
X epa;
q9?nf
Ou'toi o'raupoi
T-t;
RAooeAiot;,
zhT;
300
305
47v 310
315
?apE8pagEv tO a tov, euho'yov, ioG6pltat, dg LaTvrjw6ve I , trdwtov Togviglj--, d(tXatov zo'; azo?o uiovo';, 8' ,'I0i0 i~a, ' "a a-g Xepoiv Btv 6 6E iv td Tiv yap gyv napah Tfi lQtoticiat;g *o0ppytoevTzuXov 7poolK(V toi idoi ztrpav, 6 6 rf Oatpat nap tflv 6 Sedtov KafOilEvo;g dv e~i 6~ oiU lTaocat LXhowv otza-pv tx;g ~ipa; yogaTia(to. 'Etoaioog Kaia To1Tot6 oXifga Tzo 8t6aoaKoX to 'lIop66vo- 6tediev i8~op iac iiTOi6v toi auztO 7eoitc~K, [aLckov 68 oa tp6O a-r6To ziv 8t(6paotv; E ic motaOllo l Jioot tfi XowaviztSog Kat ~Ti) o Kai tzol, &vapt Ztg&ntooYtOl zoAoto 7at'68 Aiav ixpt;. 'E0' nto1fioelmat, tgil (v 6v oGatpoetS6g'Eltooayo;g taa0ig, t aQ)tiKavdalVTcE Kai 016' pi KEi~tEVOV, tVO'Uv ?IT) tapa686(oKEv. &Tovwa iKEVO UvTot trig n;Tap'a; v ; tart I KXrlpovoiag a 'aapa6E6ac8 ~K6" unaotaog;, Ti; yap ; zri <'I>arino g 6 Ka~ toapav &vcwv 6St& g v6pcia; p ; Ka yEvvat6 povog, toi otaupoi tCO ov otpoavipEt KEtiV1g )IntLiKOg EiXv" Kai O t6r ;v tov 6oi oTEpov oatvogC itoapa sepi;g AVoLXil4t6eog vto ~axav1 8th To0 cralpoi 'Vai Kai tL KzarevEXO*vr Oiipa, Kotvov 1X0pv noColtov k O6 Kai~t oig 6' Tatca 8ipa cKa& OEitavytivro np6votav ~i EKIOEV oatl. at Toi; [Lltouatv, ifrot zt6v ie ptv pollyrov i T[po0e(y0v(0v ndwvI &yogEvo)ve~igta oa.Ei zoivuv 68ei oig 7atvogvot; Kai pbgO; OEoqopflT(og
int,5la a'iTatX--, ZTp~i~o 6 tzo COvou;g 'IaK p 6 pTya;,
Ka
vavwio-;. po~)6top-6pE ptpoU
o0toS( ab-Tg o~aupoetSTog t "Ov apa zTp6iov Kai
284/288 cf. Num. 21:6-9 292/297 cf. Ex. 17:8-13 297/303 cf. Gen.48:13-15 303/305 cf. IV Reg. 2:7-8, 13-15 306/308 cf. IV Reg. 4:32-36 309/311
cf. Iud. 4:17-21
293 (acayy~tv cod. 310 iaoilo1 conieci
470
HARVARD THEOLOGICAL
REVIEW
knowledge of whatis unclearbut akin to whatis manifest:all miracles,which date frombeforehand,have at any ratebeen workedby meansof the shapeof the cross. The ancientand new arereciprocallyconnectedthroughthe splendorof the divine dispensation.The ones, indeed, indicatedthe others. Just as facts which are not clear are shown to us by means of those from the past, which are clear,those from the past are illustrated by more recentones, and symbols by what has alreadybeen As a accomplished. consequence, they have all given evidence of the fact that for our Savior the cross has been the most essential tool of all to save us, for also the onejot in the Law and the one tittle were the cross, which had to come according the greatDavidtogether as well as the rod,whichencouraged to the divineprophecy, with all devout people, and the staff of God, and then again David's rod of iron, as (being) indestructible,with which, as the Holy Spiritforetold,Christwill tend the peoples anddashtheirdisobediencein pieces likea potter'svessels; in addition also the stool of God'sfeet and the place where hisfeet stood, where the king and prophetexhortshimself and othersto do obeisance. The markon the foreheadsof those who had to be saved, when the condemnedmust be slain with axes, in one prophet,and the log, which broughtstill anotheraxe from the depthof the riverto the surface,in another axe meaningour nature,which has become cold one--theago broughtdown in the depths of misery- were and heavy by sin and was long not these the cross, or did these facts not all happen at any rate through the cross? 5. It is clear for everyone, I think, who is not a slave of the pericopes, even though those will burst, who are obscure in their thoughtsand thereforeenemies of the cross of our Savior-even of the Saviorof all himself. Some of those make jokes and laugh at it because there is not even one momentwhen the cross would sufferedin this way,andimpaled acceptonto itself a God who hasbecome incarnate, himself on the cross. Othersdo believe that this has takenplace but reproachthe Fromothersstill the cross and hate it as having become a God-slayinginstrument. cross has to endureviolationfor anotherreason,for Christwould not have suffered on it only in the flesh but also in his Godhead.A last group,thinkingthe opposite of the previous ones, assumedthat Christ,when crucified,did not only not suffer in his Godheadbut neitherin the flesh and that the crucifixionhappenedwithout reason.They were proved to be preeminentlyinsolent and impious in this matter. The pious did not launcha debateon this topic with the firstgroupbecause these, of the Divine Logos. fromthe beginning,even refusedto hearaboutthe incarnation Who were they? The Jews and the Greeks-the Greeks, who could not be made to believe in it even by the Dodonaeanoak about which they were high-minded
MARC DE GROOTE
471
8 tiv T6v KexpioOat, c &6 oi; 4avepoi; ixntorTVLj 6Xilv lRiv, ouyyev68v T roo ndUVa TEGaQUlaTO KaQ 6py1t avtaVTX?o; Kai 7d o tOOl oTal)ptlC( n qQ Q a r atva 8th a1% TQ naat v iv OQapXtTfiv St' okTihv moioatacalr Tf Ka 320 oiKovo iav 6' apa to"rtov lctva oqltav'tKCd- onaEp y7p XaRnpTp6tlto;.'Hv w T Katvoi( 6EtEeto, o1tO) Ka' flixv Ctil6fira OvnaXat 4o;g avepoi~g Toia 6 rainaxat, ra~(goa roit ji68r1 o "I92(ye 68thna6vrmv TETeleotvotg. o0raipb; ilEi-pav Xpiga np; vaycat6otaov 6d nvrTov o(oCrnpiav Tv geLapdrprarat Ka i T iEv v TO) yeyov vat T o pia v6~to ira Kat fi i?nent ' (ToawVT, 0 Oehov 325 oTzo; Tv, 5v oxK Kai rzvKEpala Ka-r -6v l v 1i y7evi~vOat XPRag6v, tTiyav Kai pa3zrqpia 0eoo Aau,6 oiv xcnt napaKakoioa -roia td/pog EoeTto XI p o8; (0 Kai nap' auT6 xdrcLktv gflvKi d,;ca' uCoT0,1 otLavev Tjl Il otqpa r&06vl yA Oeov brvXptoWbyv TO6 Jveta ro6 Kpo4iteos Kai oGvTpi1tv d KEpaupdeo rv KnEX o; Kai Oiov roS&iv a6~-rv i6v ane0evtav -p6 ia zb 330 n6xox68tov Kai 6 6xot; 6 o;SoviEaav oi r6o&S a&Oi), ei; 5v rpooY-KvFvo , 48r paatOe"; xal s polkTfng; ai6; aX09otg To 6S ato Kat Iapa 0' ekeJeeat. KaTa zo OTOv amOV arIEieov, LEo gCFxotoU o 6Te CnetIE ay~Set v To ;i& , ' 6~ iap' zpF ipoilP zI6 KaTza8io1uWx6Xao 0Uat, na nieXv ae0tq XX v nap' T--rTi uXpav iw(ov Kca papEiav xo-rageitoi pa'0o'u vayayb0v 'ri ;g'gapria; Ka' nd'Xat 335 yyevFr-v yv von6tv nt6 eig QKacov aKeveX06EayV ovI oxro; lv, fth 5. fIavri rnou i rotia ov ntiavro); ov 6fiov, 0; dOo --0;K~v oi 8tappaya~otv o ZT X67ta, oetvol Tilv oKK v6pano86Dfn FTepI 6i ai au1zo nooo totrd zo omofijpo; iaip 8tdvotav Kai taTOfCzo ozaupo T5OV v ov 6Xo aompt. -Qro; ATtiv, '; oi08 6v Sm Lr6 gL9Vv y'io; Xi'II Ka' 340 0eov oapKoJ0vra Kaita~l Tqa06vza 0 Kat avaKoxoLto0ivza ei; aUzov ava6~atro, -oi; 6Froiro ov yVevOFa- t ratotE5Eat, KKiC5Etat 6E6 ;Kai Lttotat (C eoKT6vov 6pyavov yeyevrmnvo;, Ont 68 t&rv oapraupo Erip(Oq7nogvet tiv ipptv, o0 ~i oapt i t6vov *Ev a6k ro70 XptoWroi t OE6-Trt~Kai C~xot 8.,)oT-otr ierov66To; dLo; 7vavtia; 6X 6o?d6ovwe;, 345 06 g6vov qri 8e6Fz-t, ax' ol66 Ti) oap~it nexov6vat y6vXpto'6v o0 rv 2ethiloact Kai flT;ov ozapcx00p0vra,6rv yevi~oeat oroaupyv OivtS n ji v o6F-v6yv sRept aibzv iuptoza Kai 68iePEi 6*eSetX0iqoav. tpb6; Tob; -Ri -roit; 6yo -yvvezro (p"zou; ot6;Ei zo~-roX E6iwitv, odiY7iq68' dpXi X6you 5 o)1ot tive; 'IoUSalot Kca oovro. ilv*F 0eo0 d6oeIat EiTol odpx0)otv i gya &'p6vopv, 350 "Ek1Xve;,"EXT1ve; o6; o566' 1i Ao6ovaia 6p-;, &p' To ozatpr uomiloaaa, iva la Xhiyo axa, si;gtiv 7ept atrot niztv fiyayev" 324 Matth. 5:18; cf. Luc. 16:17 325/326 Ps. 22:4 327/329 cf. Ps. 2:9 329/330 cf. Ps. 98:5 330 Ps. 131:7 331/333 cfEz. 9:1-11 333/334 cf. IV Reg. 6:5-7 334 6vayaybv cod.
472
HARVARD THEOLOGICAL
REVIEW
and which had become silent throughthe cross, not to mention other things, or anyway most of all those Greeks, who after a little resistance let themselves apparentlybe persuadedby the oak itself and by the other miracles, which had ceased due to the power of the cross. Hence, these people must be rejected in whateverof bothdirectionstheiropinion may tend.The heresies, which came next were each appropriately punished for their individual impiety by wise and holy men dating from before our time. Although both assuming a union of Christ's differentnatures,they became diametricallyopposed to each other.One group,as I have said, supposedthatChristhad, from the beginning,not even sufferedin the flesh at all, the other group declared that the Godhead too had been subject to suffering.In this way, it became possible for both groupsto suppose one naturein Christby basing themselves on opposite arguments.One of these representedthe Godheadas a creature,a bodily creature; even the flesh of Christ the otherregarded as uncreatedbecause, as its adherentsused to say, the flesh is joined and united with God more thananythingelse. This is indeed whathappened:therewas a time when the Wordof God the Fatherwas not hypostaticallyone with the flesh and with the humannatureas a whole. Long ago however, as I said, our holy fathers denouncedthose people as impious,andbecause of theirheresiesand impiety,they were properlycalled Monophysites,Aphthartodokites, andAktistites.On the other let us to whom God has matters and who experience hand, given piety in all divine the many blessings of the cross, thankChrist, who has grantedus this favor. Let us praise the cross, which generouslyprovides us with multifariousbenefactions. The cross, indeed, the cross is for us the correctorof each individuallife, a harbor for when we are caught in a storm,enjoymentwhen we are in distress, a way out when we are at loss, ambrosiawhen we are hungry,nectarwhen we are thirsty, wealth insteadof poverty,the removal of (material)wealth by the wealth of piety, and strengthwhen a war is waged against us. The cross gets us back on our feet when we stumble, gives hope when we despair,calls us back when we err, and tempersus when we are in whateverway underbad influences. It illuminatesus when we are in darkness,it is a guide for wanderers,a stay for the exhausted,or rathera light for the enlightened,strengthfor those who are strong,hope for those who nursehopes, enjoymentfor those who rejoicein the Lord,andtherestlikewise. In a word, it is the hornof Amaltheiafor those who have puttheirfaithin the cross, if at least this termis not bold butbefittingto it. Indeed,whatcanAmaltheia'shorn, in comparisonwith the cross, offer us by means of the propertiesof which, as the fathersof myths claim, it consists?The horn,so they say, procuresresourcesalbeit resourcesto both the merely to the body, but the cross trulygives the appropriate and the so as I have and more than these, shall soul, body many just enumerated, - constantlyneed unless a base faith we say everythingthat we - not unnaturally would lead us. Besides, the cross is the victoryof pious kings, generals,andarmies, the defeat of those who are the opposite, and the weapon of truththat shields the
MARC DE GROOTE
473
48v
i7 ~Ctdotaa
po" ttKpov 6vr3ty6vrE;, (0; Fot~ev, I Fnto' aotrj 6pmiKa' Toig 2a'ot; aXrilaWtyv ?KhXotCOU6 t tI ?ixCKl-)JV WQavaTE;
RwcVv
yK~vot
49r nXof-oio netviq, 2tXro-o St'
8tyot, ta; 660eatx, nolroXIuvotq eapc 'aXo;zov 375 iotXi, oa0llogCvotq dv6p6ooti;, 2a9i, n eiavyivo1t u'Eyv0oK6atv C 6atoovotyv 6Xirtat; 6va6Xrnot, 62oaooiv io-toLavotq ?a'yyo, aopnooaivrl, toit tv g6txxov CO; ~YlYeIgv, petagta drovoiot, 86F ztrogvot;, tioXji6r
,ot;
t4 gv 370 oraupoO,X&ptyv lV v 6o"oyog a6tvltir v 8EK6tt tIv XptV, Xptao~t cov 'oGraCpv gvripEv86 U0ovov Xoprbyv~iiv 6vta &yaCOiv. rnavtoSav9v vo o; oq ydp, Piou icavr6;, XEtltuaoIvootq ipOiv Oto0 1o Xtflyv, avtogevot; tzpNitg, n6po; anopouatvot , &pjpooia newao)t, v#KTap
at' abZTOi, zoi oravpoi 68va6ge. Toitou;gAv toivuv, 6nor'ipC 0v ioXot Kc E6 355 napatvQjzriov aytiv- oi 6' ~ SKEiV votq ilravq t iv 6iKa; oav rfi; ElaYorotoi r t;R0"flgEoV po &aGpFEia; opoi, TEKWat WepobgaV6pdaty. CKWaYT)r IE ept ; 8tao6pomg toi Xptionoi vcvogtKo6te xjy-Xotv yTp d&66zTEpot XXoi ; 6 g,tS6 Xtv otg 8tv'ir l6Oav "K 8tag'TIpov" oi Iv yp, d)g0rlv, o anaOf xnapa'xavi~ &P;fi-oi Xptitoio Kaitilv crplKa i5OXiXapov,oi 8 Kait 360 cilv 0E6Trl 3 v ra na0lTzfilVdxune~ivavro, Kgai otsz)Ogiav (Jfatv Xptozov av D WVT 6t'zto iVty v tOi v KtUiTgaKa iixo)apefv ntfRIpts &gtoripot; t 6 cKt1Atmov T ait flvy vT Ktioaa oOuaTt~Izohv to6 Xp(toioi 6to1"ra, 5Vapia I o iEv tow &dtavtov. 068 KatreKma QaEV, Oet Of, aoit, ovitra ai KQiivoat To tro ~ d~pa lv y&p 6te o 6 ijvoto t Yapci .a0' ?i6ctzatv Kac y~yovev" 365 6ioS; ti 6vvpontiv iTo o0F xnapb 6yo;. AX' oi opv ILat toi l 0dc6oet o6 natpdatv y ilcav(o, ('O'TEp EIICOV, iepoi djEPO)VtE; iXyXOryav KIa Q t ait Ka Wovouo aK w600aptoSo60KTlt QKlto<tt>'rat 7CpoolTyopEloaTuv, S , oI i ,at ig av ov Kai 1Tb 0K Oo0 aipi~aeot 8aoYEPEitat; otKEiC"- flEIt tKv toa npi natvra feS EXQapioOT oi( (aL OEa no6i yaO6v Yne7ippa
Savai6vot;,
E1'Xtn;
6F'
rc6t
oiv
exhtiat,
ciFpvt;
86,
roit
xaipol)oty
Ev
toig 380 altYt not066tv, 6 76yo; po a p Ti y p Rpipov. ti tX6o-;0X x til KQt taai npbotoitov ijgiv t AgaktXOtai apa; , oiS Evo yevi~oat ao'tv oi tov i
Kl)piql,tKcXa Kai
ra 6vat A?akO-tag Kpa; aTat taTit d, ac ouve~'6ve
' 60vOv nat~pes; T6 gCvY7p R n6po aompaatrosiqx6pouS Ag 6d8leF oai
XapieaOat, GuOami ?oS poofi;xovwa i8(T ot,
cd0iact g6vot;
6 8~ Ka'
Kai
A; Fo; EbitREiv, aprt, KaiteTCio Kai S6caflptoeL6a'rIlv Kadv0' wv &Ea 385 6SE6teOa iti naph 06yov, ei xtiot1 to{0ro)v o0K &yUvvfigflyoito. Kai tilV Kai vitKrl v otaup6g, za tt stov oi Kai oapatrlywKv e aiiProv ca' otpaeatLo patoieOv
358 sc. lin. 342-347 Ps. 90:4 366 sc. lin. 355-356 384 sc. lin. 372-380 387 cf.
367 &4Oapto6oriat cod. &Ktaoztat conieci: cod. 382 atoat~t cod.P"
l~ttat
cod. 381 i~KEiVU)
474
HARVARD THEOLOGICAL
REVIEW
pious, according to the great David-for Christ is truth, and the cross is his weapon--a strongand steadfastfaith. Only the cross is an infallible guaranteefor those who close any contract;it reconciles opponentsand seals the irresistiblelove of those who love in a God-fearing way. The cross exercises virginity, joins rearsup children,educatesandteachesall andbringsthemto perfection, marriages, once and for all, or, to put it this way, the cross is peaceful, friendly, suppliant, mediating,virginal,nuptial,free, saving, keeping off mischief, avertingall terrors, cleansing away the filth from the soul, punishing the impious, everywhere and always marvelous,a teacherof divine philosophy,a guide for the philosophy that is readily obedient to God, but a hurricanefor that which is not, a sword against andevil as a whole. The cross is the hateagainstthe presentworld pleasure-seeking that drags people away from God, the longing for the futureworld that unites us with God, or rather the flightfrom the presentone even beforethe body itself flees, and the departureand transitionto the other.We know that the cross, by driving prostitutesaway from its own venerationbecause of their impurity,has rendered themtravelingtowardsthe etherby exposing them-an achievement,I think,which surpassesall other.He, who, concerningMaryof Egypt, knows the miracleof the what I am saying. Where will one look and not see the cross desert, understands benefactions on us? Whatis man'sguide by day, when he is awake and conferring does his work?What is his guide by night when he goes to sleep or toils? What is a more trustyguardfor those who, by day as well as by night, brandishthe cross? Thereis nobody,nobody whom it befits more to listen to the wisdom thanhe who is shielded by the cross and by truereason.Whatdoes this mean?If you sit down, you will be withoutfear, and if you repose, you shall sleep withpleasure. Such is by natureits protectingpower, and it is by naturestrongerthan its opposites. The cross ensures that one can be free from worriesand that one can feel quiet before hostile fears againstwhich, as one may assume, it will standas protector. Nothing thantheopposite guardsanythingso well, as the cross guidesus, nothingis stronger force. Naturally -the cross carriesin itself the Almighty,and indeedbecause of it, all toils becomeeasier;all dangerbecomesreasonable andinspiresmoreconfidence. The cross forms the right startand the voluntaryend of theirarts for the artisans, of skills for those who undertake for the farmers,of commerce them,of agriculture for honest traders,of a fair voyage for sailors, of cycles that are annual,seasonal, monthly, and daily, of hours themselves and of half hours for those who live in strict piety, of all prayers, sacred rites, pure offerings, churches, houses, cities, festivities, and in the first place of everythingthat contributestheretoand comes on top of it. The cross is for everybody not only the beginning of everything;it
MARC DE GROOTE
475
o6arog;, inpo;bg zv ~Kr8gia Ka t graxpotG;. "Iogev Kat n6pva; aizbtv to daiwoeu10at tfil ; tavl1to) 2npooKuvfioeog tait 8t6 dKaOapGiav notoOvza 8thzav iXEyXov, ipyov oi6evbg oluat g6ov. 'Otr ai0o6p7onpo;g ~ina*ti*t pfl-Pou OaCgpa Ka,& Mapiav Tilv Aiynrziav t6 t~;Eg tzo X6you, Ei6 oravpbv figiv vepyovra E epyetitara; o yeK 405 Ka~no~tO tl Xia 6rEzat zt6v o rv afrzavt Tig y7p ro'bgyegov ?' igp KIai g Kat StO T; pg aypqTy6pf KavtauBa i6vov, tig Toi; -pyyov, ri8 6- a-toot vKrto0;Rpo0;1nvov lTOv if & o O6Kouv Earty, o5aX; xKatepoe(0t ?tpopaXogpviovot;a tv(xaV &tpo; 0 TpoouqKt 1t tOe' o3K i(TYrtvy gLXXov tf;g ootia;g dCo6-tv i 6iq oijt 6poo0 410 X6you 1ntpaFKat. Ti to ro; 'Edv~iv c dl, dco/log S~ idv r7r, ca8Ez, ai O'Et rO-v EI6 g Toto10Tov yap fi q~uXaKTtKi1 86vagtg 0^OEt, K( ZVvo) r?i5g vavTio)v KpEi~zov. 'Apovrto(Yev naphet X-a' qTpeEREtv npog 06poug oi8' v Rnokeptxot, ; o1g LEo4ZiEot 16KXa o6e8v6; 86 oi0to vU1a3Krtbv " o6 ; paxat6Otpov. )5n1Epfiov 60otzaup6q, i68c fg d;aVtKEtC1iV ; 8vdave&og 415 EiK6'm;g- v iavz" o y&p peot t6v 2tavzo86vagov, 68t~h zotov pgLhXet a;
d&noTp6ooato;,inou W xflg ;KaOaptilptog, tzwvdo-E)flv CKoXaowfptog, r Epdaroztog, I tkXooooiag tfig ev OeiaF inaavta~oi Kai 8t&advov ;, -r; 8' -;ti XyEtpaYQy6i, 8t68aoKaXo, ETIt0oi OEiQ nponjp, avavtwia; 86' I, G Kaij (T Kal Qcaxi, K6g0po1 toi p v tap6vto; OtXhS6ovia ~~io s 1n g K;at KacaonvICog dVT0 2O To0 O03 iov oog0, To0 8L -NL ovTog 06&E 400 0 &v &vaUOcprotg ;aA cn6Oog, ghXXov&8 toT Rnp6toi tpoootKEtowVTog 86
49v
tv roi-g6tSil gouglaivouat 390 ouppoatiov, 8taXXayij iv 8taOepog~ivuv, o K tCov piXtpov dv6otov OtXiav oiTo; G Uva6 t, owro; ithovadlWiXavovo~io; nap0Eviav daKYe, y"ago; KatiT tEO ?KTp&Et nTCa;Q Kafi natSc&yyet Krat &8E~at tt KaQtnat, EnOVaT 1v' ozto;g EP0, ovr6; if zrtyv eipfvaito;, 4thog, i(oto;, 8taacXXTiptog, napOAvtof, yaglilto;, 9 e9 ptog;, aoCipto;, KaK0;og, 8etv(Ov dvw6VTov 395 ~
irTrt; gxlenog, Kat g6vo; o-Tog doaXeoakurT
F Xnkov -i o 68 XpYtoio--, tciat pIv yP 61fiOEta, aupbg
3paiaXat
nt;g Kiv68vo;geiXoyo;, oappaxetepogoztog 6pxyybg S Etb; 50r nt6vo;g tOv KaQ I rowv tKavt ,ov, yvtipriv avjotiog, rzEXv zot;ig tEXviatg, TontopTov Toig a~iOv anzogevotg, r;ig yempyiag ;roi;g yEpyo7-t;, ir;gnopiag ;Toig Kak6Xo) oxt, L[tAoo ((Ov KjKyW(OV, Tr?; Eiiihkoia togt; nlkioatv, Livtai opatiOv, 420 gviavtviop, gCptVrV, Z(oV atro- KQ1a t-v &pt-;og gEt Tzoig oppov iyopi(ov teretv otv, E16xav 'naoaov, iep6pv, Ouot1ov KcLUapov, EcPeia;g vE(ov, t v np;bg Taza K(97 x roTot; pxilv 8~ Kca~ oiCt6v, n6aoeOv, c5loXt-Iv, 86 g6vov noiv o Kai ~ ,ortv a'ndvtov 6pyadvov. ra6& ELtOtigl; 01K &pxqly6g 403/404 cf. Sophronius Hier. (?), Vita Mariae Aegyptiacae 22-32 (CPG 7675)
410/411 Prou. 3:24

407 ztv: zoo cod. 408 419 tig: toig cod. 421 vEov cod.
toziv cod.
476
HARVARD THEOLOGICAL
REVIEW
also finishes absolutelyevery good deed and rendersassistance. It awardsin like mannerrest, which is betterthan work, as well as silence and tranquilityand, of course, also their opposites, dispelling inferior idleness and supervising more edifying works. The cross is simply everything for everybody, always and Timewouldtrulyfail me, if I wantedto enumerate the humanity-loving everywhere. acts of the divine cross. As we have learned,no sparrowis killed without God's knowledge, and nothing happensin defiance of the divine cross to those who are good in piety. 6. The sacredimage of Christcannotbe presenteverywherefor us nor be with us, as we desire--at any rate, wood is needed and a painterto representhim on it--but the cross of Christis with us everywhere,even if wood is wanting,if at least we have our hands at our disposal. The holy blood of Christand his body, being celebrated not without the cross-nothing sacred is celebratedwithout it-and being imparted,deify both those who partakeof it- if they, being pure,reach out for the divine gifts that are pure as well--and the participationitself in the gifts andthe communion.Therebythe cross consecratesand,so to speak,ratifies.But in neitherof these can anyonepartakewheneverhe wishes: both a churchand sacred vessels--more than a few- are needed, as well as an appointedhour and a great ceremony.If one wantsto partakewithoutchurchandceremony,this also is surely not as easily put into practiceas the cross. Obtainingthe cross andwantingit is the same thing, as is also the case with the glorious and completely purebaptism.This preeminentlybelongs to God's grace; it is an illuminationfor those who receive it and is also called so. It cleanses all filth from the past-the cross performsthe same-but it is not possible to get baptism twice. If one has been purifiedonce and for all by baptism,then anotherway is needed in case new filth that is added afterwardsshould dim the light, as it is impossible to bring about the cleansing again throughbaptism.What is this other way if not thatof the cross? Indeed as I mentioned,the cross leads andteachesboththe virtuesandthe cleansingeffortsand, as has been said, is always with the pious, being both a teacherwho accompanies us from birth as well as a companionfor what has to be done. If you run, it runs in advanceof you. If you walk, it goes alongside you. If you are exhausted,it lifts you up and heartensyou. If you fall, it raises you up, puts an irresistiblestrength in you, and restoresyou to your formergood health. 7. Nor could the earthhide the cross- thatis, indeed, impossible- northe envy of the Hebrews, which once buriedit deep in the earth,eager to do away with it because of its miracles, but was proved (afterwards)to have made this effort in vain. Although having been buried as the third cross together with two others, namely those of the thieves- this too was a ruse of the God-slayingenvy, in order
MARC DE GROOTE
477
425
Etpoiudnty ' Ydpgt (; alhO; 6 Xp6vo; Eiidvza poUkoigyv 4aptoel-oOat 'EITCEXiEt TaT-o o'aupo6 zo-o Osioo OtkavwvOpa14eara- ofe~ yap orpoeOiov o6i&v 430 dIc6XXhuatirxaph tiCvOiav yvotv dg pQtaOfj-aKLev, o ti yiyveat Toig Tz c 6. OEiov raup6v. tav Xptoroi eiK6va Kai nap& zTv dyQaOoig iiv e6o g-tv
y 6 AtrlS6 goiu; KQa Kal ouvEpybg giv rppape oyaooupyia, dRvTO; ano TEp 6hEt -f;g ppyov KEXtpiaQ, Kai oty1g KCaiouiaQ, oJ Kpeiztovog T avriorpooa, KaX trv xEip(o ohFV atpaitav %x)a6vetv, t9v 81 KpEtTrlovy)v 9 Ka 7UavtraXoU. IoGt Ka e"L pyov, Kar Qxth% tdvta aWYiv
- 86e 1napelvat ouvIvQat inoOoiot Kai TaQoJ fYit v dxav o)K LUatv zTTv epdcv
435
50v 440
445
450
K; V 68 orzap6o, ;zaTnv--, KQaip(opd0ou pog advzTO; ydp ~tig Xptroio WE1J Ta ipe; fIgiv. Kai to gF'v Tojf J iig;, WdCCavTzaXo) LEO' flg6v, F Klai 7Y KX OOEov al~ga ro6 Xptozoi Kai zTN o(ya, otK (iveL o(aTpo Te~XeoOevza-afl geTOgeva, at-Oeoi zoi; o6~6v yap 'KT'b ato t6 zv iep6v TvzeFLTE Q av Kat aOapwv 86pov, g~LFovca, KaOapoi 6vTeg datzovwat Tzv OEiov TO 0 K ai gLeTOX7iV TOv a6CTiv 7e 86i Tfiv 8p(v Kotvo)vav, o(Taupol AkX' fot navTztiLTaoXeFV TeovzTog ; Kai olov o68 zoWz0tv 7Kt')pooVTo;. 6Ei y7p Kai ve Kai oKELCOv Poototo 6TsE iep&ivo 't 6XiYOvcal (ptoQiv El 6' 40)ovaoV Kai TLXzTFrig oi8E toito Kai TFeFti;g 0et, Opa geydkqg;. TI1)Tlv Kait pothkA ivat nadvto;q o;aTcp6o dxpaypdgTzEov. :Ta0poI 6E TaUz6v, Sg68 Ktai to 'aupbKv KUaiEdvayvov ldnStogaQ ioZt gEv E Toig K v Kca t(ovXaTpav6vzov Kai LdXtoza tz-v Lo0XaptoIgtv, 0'mtotga l n sta akatof kEy6gfevov, Kai Tto6 plnztTKbvntavrzogrno, oTzapo Ka XO a Tol)o o'K otv aXlJTo)6LE)iTpo) zeT~ZTKXilvat"4LEVo6vov, Xkk' eiodxa -E Ei 8~ KEKQOapgIvov acit4, Cog ;Ext yev6Levo;g tiv ai7y7iv dg~tap0xoot, ov tEPOvavdaQyKr ydp vt nadktv 68th axtrti(gato; tlXavdoat tiv Tp6ov o06 oQaupo6; OTzo; ydp, 6jo5CEp dvKadOapotv. Ti; 8' o ;F'og i~repo; naph t -v th& ILMOV op Kai Kao @rnv, KcaidpET&v v apXyrlg;ai apzt)c t8dacKaXoa og;, Kai t FLEPit KaT td ou gLE0l ol)Vo(tvy dEi Toig )g ksi7LTZlg cai EipTft?va,
t7i Zg, dQvioYT ot ait dv(XYEt dTovf3a, oE"cv ouCpp6Etov" Ov KdWtCKO)lEot t TV Ei Eiiav anOraOioYTljot. TPC6OTIIV 6u)VdpEt cdXtv &vapp(6oag dviXavyo) ' 455 7. Tobtov oi'68 yfi ydp 86vazat--, o Tov 'Eppaiov oi86v-ol866 KpZp7etV 6tda Td; o06vo;, 6Sq TOTE ToUtov LoKTTod' ); dpavioat oouA 6d0a a 6th OauLazoTupyia;, p1aOeiQ KcaXJac, riX8<y>XO re~vfg oul6(doa;, Kai 71O 6 EoriV 1YTtKjv)KEiVO)V-TEXVrI VTa, TOWV Tpitov gLEta pt(OV KaQaTQXgO
6v Ov zpi y;, X potpXEIt YooJ" v aSi,6i;, oipv6pogo; t not1zTov-
TOlTO TO1aOEtiv TO) O BOKT6VOu V-'Ka aTO'V 0O6vou, 8631V ~twVTa Kca 429/430 cf. Matth. 10:29-31; Luc. 12:6-7 449/450 cf. lin. 416-427 451 cf. lin. 433-434 458 sc. Matth.27:38; Marc. 15:27; Luc. 23:33; Ioh. 19:18
427 cod.ac 439 hozi cod. 456 cod. 457
conieci; cf. lin. 366 et 556 459 ltdvwa: ltdv td cod.
L1LttzpOrteljtv
tov6doat
fijiXy'z0O
478
HARVARD THEOLOGICAL
REVIEW
that nobody would see that it was contrivingat every opportunityand that it was -its divinity declaredit imperishable.Having given a shareof this wholly corrupt the to earth,the cross went up into the air again. By the sacredefforts of a divinity holy empress, whom the love for the cross held spellboundand did not grieve, the cross went up againto thatfamouslight to illuminatethose who aredwelling in that spirituallight, which is muchbrighterthanthe light we know, anddid not leave the heavenwithoutitself norwithoutlight. Outfromheavenit shoneuponthe excellent Constantineand sent down a firm and fiery power against the enemies, not only againstthe sensible ones but also againstthe unseen andthe more troublesome.It a steadfast gave itself to the emperoras an unbreakable weapon, a ready standard, scepter,and, so to speak, as an irresistiblestrength,which subjectedfor him the whole earth and made of the realms of Cyrus, Xerxes, and Alexander a mere appendage.Everything,indeed, everythingmust stand in the light of the cross of him who descendedinto the lowest regions of the earth and ascendedagain above all empiresandis presenteverywhere.This indeedwas its destiny:in Paul'sphrase the height, the depth,the length,andbreadthcould perhapsmeanthe cross or mean it without any doubt-if this passage refersto still another completely mystery-not only and is and all that visible invisible, embracing,guarding, enlightening what is ours, but also the powers above which inhabitheaven. As such the cross was given to us by the Source of gifts, being in trutha second source of goods of all sorts. So the cross has embracedevery time, every place, and each natureand age, with its benefits, as has been said. Nothing--neither old nor young, nobody of those who are capable of receiving its abundance,nor even of those who have to be punishedby it because of their unconqueredevil- is deprivedof it or of its of the good is in fact what the destructionof its opposite goods. An augmentation amountsto. 8. Yet,the momentsduringwhich especiallythe cross does good andilluminates, or ratherthroughwhich it strikesthe whole earthand the whole world with light, are two in numbereach annualcycle--a cycle which is somehow cut in two by two universal feasts and festivities in its honor, and exults therein so much, just as a crown exults in the beauty and comeliness of two large and wonderfulgems, which divide it in equal parts,andexchange theirlusterfromboth sides, gracefully blendingtogether,andproducea complete ring of brillianceupon the roundshape
MARC DE GROOTE
479
460 WrlXaQV(Cl1evov cal davra 8Et6n;rl 'H; 8taQOapfivat--i iaivFoev 6~0aptov. tdXtvy KaXti- yfi Lera6Sodq, &vfhev eigtv &dpa nouai; iepa; ieaaig d6viXfl v 61X6,rloev, 13a(txi6og, fiv Apo; 6 toi oGta-poi KaWTiXe a oit M oO 51r e i 4~oti' zot)lko cLtv O otv To0oS v ZoTb Oti KaOtnoiW vo07t -KevOvOfiCEV LZYO16KCai icap6vTog lhXa~yeoipo, o,061' zTv oX)paVOv 465 g~vo; KaOfKev yap mnthiXdagag K0eiev Kovoravrivo " ca'dvL, dc6Ttorov" oil g6vov ToiL; ai(O'To6ioS'X& Kai c6tpLJL;Kai a7C)P6EFS;Eni Toi; ;CoXLgioi;, o) Oavx-;ic Kai appayE o JvOTU1Qa 6etLov KQa 6inov apyaXLeOpo-L;, 0 aa"ytv L eS6O)IC, tcai d) Eo Ei1Jv 86vaatv mT paotLit Kat o~Kx?Tpov dVcXvKiV avavtaywvtmov, fi-tg a-rfr niaoav 'iv OiKouZiVlv 6xllyayF Kat iyQv pxfiv 470 'riv K6po Kal" Kai AXhedv86pou v npoo' i9lr;g ~LpEIt nCexoTInKVv. Ep~pou "E6Lt ydp, Li8et ndvra xo oYavp6 Lneowtiouat ol KQraraidvros ig zTa 7Y1 K cai dtytv &vapdvaro; vfcepcvo n lorg dapTg KCai KaztO)ta/ai~ep17Tz7 T' i6oy&P o ydp o cai Kp60Bo /ai pCog t 8il ToTo CinKnavraXo bnap6vwro;. H av KatiooSo; dCvo;- Li o o0 Ei0 fi Kcai irdTog T6ntap& afl 6iCovl0Lv 475 8r1 qt QcaXl 6 06yo; h' o jioiptov ndvra takaPov TeXiLo; Lv6SiKv-Tat--, i filzgitepa o0 Kai OpoOpKaov"a O&ri(Ov T 6paia, 16vov Kal cz 6par' &6X Kai ; rv) SuvadlLgt Ka ai olipavov oi'o60oa;. Totol-)ov i~laiv 6 oGa'pbg &8(opilOrl 7pbg o;ig nyxqfig S v &8ipowv,scrlfyilt-g v C;gdXO6F;g68e-Tpa nav-ro8aov adyae6ov. a&v-aa Av oiyv Kati p6vov Kcai t6xov Kai tnaoav 06 tv 480 Kai flxtlKiavcXet 'iprlzat, Kai oi6Sv airto OGp eaig ;epyeotatQ 6i8tEtXfrlO3g Le cOVTOiY)v Kaitrov {ai5-o6} Kakoivacxroii 6gotpov, oi1Rnaxat6v, oi vi.ov, yL E -TIV dQOoviav 68XXLYoat arcoi, a)Ut 8tL Tcai ltV Oi cTov KOkaoY-OV 6vw-ov Ka-iav dXEipO)rov. KahXo1y&pai?nlot ij Oa?apou KaOaipoti;. 8. Oi; g~i-vot La-kov 8 St6'dv cilvy 6klv 8taOEp6vz(o) Xp6vouS Ls)Epy-E- Kat a o)ieLt, 51v Kai tQaVTa TOv Iivbg KQaQaoGpas7CEt 60o EiotV oIot -cTO) oiiouiV11 K6oov, 61ovi xayQyooiot; evtiaitio KU0cXko1, op-ai;g i rouTr) Kai c7avTlyipeot 8tx6i Tno)v-egvogCvoU Kal iiav d6yahkophvoi, KaOda'ep XiOov ooiv gTeydxwv ; Kai Kai OacLYao~rv p -O6 KlO iv og o~avo;, Le6ii itavv vtgUav)v aa 1ig L;av uv abrov g ioot. 0KtlcaxiLp8v tri;g ayi)y avct66oiotv, Leu(tg8 490 Ktpvagc~vat;, K1Lrcov ft zto oIe)TLX'vou abyil; 6kov WCoTeLo6vi)V TQnVi KKX(hO.
461/462 sc. HelenaAugusta,Constantini cf. lin. 494. Cf. i.a.Ambrosius, mater; De obitu Theodosii 43-48 (CPL 159); Rufinus, Hist. eccl. X,7-8; Paulinus Nol., Ep. 31 (CPL 202); Socrates Scholast., Hist. eccl. 1,17 (CPG 6028); Sozomenus, Hist. eccl. II,1 (CPG 6030) 471/472 Eph. 4:9-10 473/474 Eph. 3:18 480 cf. lin. 475-477
cod. 460 grlxavoy vot cod. 481 at6zoi' deleui 490 oe~cLdv0
480
HARVARD THEOLOGICAL
REVIEW
of the crown. One of these feasts introducesspringafterwinter,the most beautiful of seasons, andeven before springitself, it is by itself the most charmingspringfor pious people. The otherone resemblesthe firstone, introducesfall, and proclaims the exaltation of the cross after its discovery, in which the sacred empress, the motherof the greatanddivine Constantine, assisted,in accordancewith God's will. Indeed, after having found the treasure,she wished to share this common good with other people too, for she deemed it unjustand againsther love for mankind meanly to enjoy on her own this universalbliss and to guardit confined without giving otherstheirshare.She conveneda meetingof as manydifferentpeople as she could-every class, every age, every position, andevery dignitybothreligious and royal- andcausedthe cross to be elevatedupwardsby the sacredhandsof all. This becamethe biggest andmost frequented feast, festivity,andthanksgivingto God of all that ever existed whereby all were raised to heaven by their souls, leaving the earthcompletely behind.Being since thatday the most perfectand universalfeast, it has been laid down in ecclesiastical laws and is celebratedeverywhereon earth and annually, just as the sun illuminatesthe autumnalequinoxwithoutdisturbance does not allow those who live in piety to be distressedby the excesses of winteror the troublesof the heat, which aretheiropposite in evil. Conversely,the otherfeast lights the second equinox, andmany marvelousaspectsarelinked with it: as I said, to introducethe most beautifulof seasons, to be in the middle of the sacredfasts of of Christ,andothersuch adornments. Being an Lent, to lead the divine resurrection is preceded of Christ'sPassionby which his resurrection indicationanda precursor this feast (of Half Lent), as and for which sorrowand gloominess are appropriate, a resurrection before the resurrection, secretly supportsthe fatigued.Occurringin the middle of the fast and the other battles, which are, accordingto sacred laws, the lot of Lent and must train the athletes of piety--occurring in the middle of these days of athleticeffort, the feast stretchesout its hand from the beginning to those who reachit with much toil, and gladly makes themjoyfully regainstrength or ratherinnervatesthem from the startand encouragesthem in theirexpectations with which they arrivethere. Having reached Half Lent, they completely forget theirprevious troubles,as if they are revived. Having thus allowed them to rest a while and renderedthem cheerful and renewed, it sends them on more vigorous than before towardsChrist'sPassion and from there on towardsthe resurrection, so that they endure without noticing the greatest troublesmost lightly thanks to
MARC DE GROOTE
481
Qv f1~v ipo; ilYe-tiat p KaI Ip6O tfi "Tov c(Op(v a(ViKTrlay, yep tc~ EItt@gvaQ, Cap aizfl yiveat TzaUni;g Tot;vg E-ospot T6 xapt~oTepov" 1? i Tolo , Ti; 6 otia; KExiv1,Tilv 1JyJootv a1TO1) KT1pIJTTOuXy aeaTQ mily 6Otvocndpou 495
tP O LEOydXo ) Ka' eEio EijpEtv, i~vi OEiCa paitht; i Kwvwcavtivou fTi -Fv arx&EiavouvEKp6ozrloe c~TcF6il yhp TXe 0a1(TpbvvEpoioka, Fpozhotv" To0i Xotb ,6tlov ~EntetCg ,otvOv dya0bv KQar p)ovXiflTo Tb Kootvo0aoyat, ijCpov&v EXOvi paO; xayQKO6ptov flyou?v cXa &tXavepoi0ovg6v z Yv Kt Kai pEiv d6td0to-ov Ka' Ka0etpygtvov. Kat ~g oi6v TE Kapo)0oat Ka't 1navTzo68awov Otkov EkKimotdaWaoa,Wtav yievo,
500 ckFoiy0v la-javi'tKiav,
505
52r 510
515
&vpo0pdntv icdav a, iep6v, pa(tXtK6v, ei; io; azarlv, atcavd6tiwmU Eic tiepa;t iXpoip 8t tpaazo To ia yiveTat &pOfivat T6vo aupyv atdwTv TOEiov ')XcaptoTia,TEyiotnq 1opTil Kai rtavfilyupt; azl KaKIpog ;b TOv 681 a E KQwa o , tO7TOT 'Taa6VTOv oXhxavopmcnoTa~dc ovTTap0iv lpog oi5pav6vTai; Wa ~ivoX Tl0EOTCdeT1 t al an' TE XaZgia fivivyiv6oktu6vtwv n;av?drxat, a KO Kai a't caycbrtQu76optoc, KKlotaouToi tygoiU 6vaT7Ypantcat rtavTzaXo Texcvrat div ig oiKOuZ&iv7;g cyaTEp iftog \ltotepiav rTeTZtog 0tvo't0)ptviv Ippotaicg e p iXTE KQraXaQdov ad')7 a ?l ,TXett@vo8 Ka6 aTO;T2ai t osPEia; K tovrlpia; tc e k ou I vta'o0at oiKilTopag. ?VavrOTnwct6 TyXop6v tacgITpot68& fiv ~T?pav flo?t1gpiav~-Tpa Kai 'ExK 1at86pv-Et, "T0v TzETe)cv o np6'otv a5zTr f oX KcaiuC ta, Opwv zt6 Tig &pieorlS, i;rlv, ;g tno Laat ToTfi i cf lYEovejtV, TO iflgTZrE T(v epXv Vr1Yt(OV, apaQKOGg?ttVE O'iag dvac~rdC ToT oS Xpttoo5 rtporoCtic y4tv, diXXa TotaW6a catK p68popogo Xptorzo iyKakkaXoiGaaT" Kai7ydp 1tiv4a oYoa Tv KQa oioKEaOV iyox-i[vov ji; dvaocTd&o;, oi;;ivOo; naffiOjrljdaw o iF68, po6ti avaoQdow;, d&vdo(act;g XavOdvet Tou; KuOpo)On6Trj;,
KCEgKKO'Ta;
i)7rOotaPpvo)(a,
o0') arnat K~eKikpo0vat KarazEivetv
KatTOWa if TO Xv Aov QyOvov, ev E vjoEt0V O68 Toi; ;oi;t iepoI5q, KaQC TI;fg EEPEaia;g dlOX7kT;
E Tav86E YorT zTOv daQ'rztK(v flgtCp(v Yzyoa,i pfig 6wXOVT(V, I Ka rtoX6)vKavgaTOv XE-pa6pOpyet de1tvomg Ltea 520 TEKa Tat;I IevO dvaXa~pvet, ~tLXXov 86 Kai anappfig ~Xniot ve~upo1 tvo CtUKvo v1at. Kac' aiTilv 86 irntppov<v>1atv, at; Ei; cazTiv Ytv6tEvot, T6v RavTaRatt cp6oe30v KXQavOdvovzat (60iop oi)T dvavF)oOVTE;g" xr6v0ov iapoii Kaot KatvoLT 8E, ca't 8taOc-(oa Tzo)Tou)g 8tavaRtalcTaa ' 2tapatnitrL7t ; 'TU 7dt -ilV KUa tOWv apX}fi; r6OrlXptoToJv KQdvT0Eev eig UKgatoRzpoI) TO; 525 &vcaoractv, TOWv (joze aeOtv xteytPTo?o lt6vov Koh60TaTa8tevey~K6vTCa
ev tupog a;XTilvdavtoiot
510 sc. lin. 491
516 if: i cod. 520 6oegEvo;pro d~oCivr(cf. Nonnus, Dionysiaca 48.599: 521 htppdvvootv correxi 525 Kovlt6oTaTcod. Ko1)plt8' 6ocevo; d8&)
482
HARVARD THEOLOGICAL
REVIEW
this orderof the adorationof the cross. If one were to state that this holy feast is to the perfectlypurefifty days' fast of the Christianswhat a joint is to a reed stem, andsecuringman'sasceticismwhereit lacks vigor bothbeforeandafter supporting the feast, he would not err, as it seems to me. In this way the feasts of the cross both provide a leisurely break. 9. With all this the cross has illuminatedeverybody and forms the basis for the salvation of all-always and everywhere, for young and old, for each rank, position, and age- not keeping a distancefrom anyone.Whenthe cross is present, nobody is alone, naked, ill-fed, homeless, cityless, or a stranger.No one who in whatever way is unfortunate -provided that he is not throughand throughbad nor stubborn-despairs of betterexpectationsif he knows well the cross's power, considersits continuousmiracles- those from of old, those from later,those from the beginning,those which are continuallyhappening- and grantsit his steadfast and firm faith. The holy angels have an eternallaw: to dance aroundGod and to enjoy both his illuminationand the providence that they send down over those who areunderthemselves.This is, indeed, theirjoy andpleasure,most of all when they are sent by the goodness to serve,for the sake of those who are to inheritthe kingdom,for the good God makesthembe good too. It is typicalof goodness not to desire only to enjoy benefitsbut also, as far as is possible, to sharethem with those in need and to rejoice in equal way when othersenjoy them togetherwith them, as those who arebeneathdo not at any rateenvy these benefitstowardsthose who are above them. However, by the rebellion againstthe goodness, the opposite energy andopinionwere turnedinto demonsinsteadof good angelsfor whom the sleepless and most wily wickedness towardsus is their only continuousjoy and pleasure. No power is, however, so destructiveas that of the cross. Accordingly,the devil came as a dragonfearfully attackinga pious man and puttingon a most terrifying performanceas if on the verge of devouringhim, in orderto make him deserthis piety by frighteningdisplays. The other however directedthe cross as a weapon againsthim and held it up, and immediatelythe dragon,frighteningdisplays and all, was gone. He also came as a lion, a leopard,and all wild beasts at once, either with an unspeakablygreatmultitudeor, conversely,as only one. He came as light, disguising himself as god or as a good angel, in orderto deceive, but the beams of the cross exposed him as darkness.He withdrewas fire and smoke. He came as gold--and with thatstone, which is not Lydianbut divine- but was denouncedas being neitherlead norbronzebutnothingat all. Indeed,even if the devil approaches as silver, as an expensive stone, or as beauty,which draws one to pleasurethat is not beautiful at all, as excessive care for the stomach leading to drunkenness,as
MARC DE GROOTE
483
tratv 8th Trilv
atnv TW o0 oYrapo) upOaKJxVTiyE%. K v tS;,6ltEp y6vu toiro ta5niv tiv iKpPv tEaEily KahCLd7T, ti t E7vtrjovOllgpq)KQaravdyvc
VtoYei XPYptcrtavO)v Eivat0t
Ea0fg Ea~iap'oeevoKTIKcvdQTovouv
52v 6tepEi60ovTav Kat a' Oetia; ,i, IoK &v&gapmEivgot r&X SoKE8. cPEpatooyav, 530 Oz0 iai e-lKatpiQag To 9. ;Iav otauipoi ;Xowotv ait zTeoLai. To;ig ipa
v 535 xovrlpbg i(v Eig Paog Kai diticotpogog, dnTyvo zth; xi6ag, ijv dsivo;g dpa 'iyv zoTtol 86vaCltv o0~Kdyvo0 Ka( Xoyiat z& d&ei Oatwazoupyiag a aw'o0, a; nraat, N 'Tag ozeTpov, Ta;g &xapXi7g, ';t KaK dEi, a ~'itvy at'cK AyyiXot; gv Pipatov xpood6y a datd o6tpogov. y7p tog Oeitotg v6jog .Xt OEov o7US Nty tiE ai abw ceX t iat ko)aTewv ep op.e ra;o;E at? i;Tvo 540 yp Ka' KaC 6?~4Etvov Coto apWcoi;g tcpuVl x61~auotg, aCzvtOv 7povoiag" Sit ro g KNal pa dtoe' t'ayvei StaKoviav ti ,tO'yac6tlrt &dxooctXovwat K pFti ovrXag S r17povopuev pactXeia;g dya0oi yap tdcya6o0. AyaO6lotog a o ; 6 xa Kn 8 gli1 i6vov &tnoatv oOiOtv Eu;epy[tag, at86ovat toig; E; EOcvotg x;i 86(vaQtv, K(a1 4aiptvy 6goitg 'ctav avcoig T;t 6va6ttRv KWa alXot 545 oivaxo'aGmVt" av ye Cai Toig l EtGivotg a 6'vog o8 -iSgXniteat qpbg
1 gAaigova;g toiTg 6cprctgvoug. v(avtiav tcilv yvc0y'vvipyetayv Ka tizg &yaO6tratog&xoooa'ctia n?noitTKEv vtr'dyaO6v &yyt ov, o;g gtia gyiv t 'ptui) 8tqvKig a d&~61avaot iCiXpi XigVa d?KOilT KaQo&pyia Kao Tog x irovutpoxiodgtc, oi8tiia 8 oiatto; fil aoaupo.'H HX0l 6Xeptoyg 'tva;tt ;ag 53r 0toivuv ;g I 8pdKyov, opepog Liop YTv EoTpoLv3ztiti a)Kt ntvt gope3pctata 8pa'gatoupyolLEvvog og av tEoyLpotvta Kacza;t6Eovog,9 v' aw'irv F6oocivon3 tzfg EoIFP;ag Ro;g SiJicartv" 6 t6 v otaV)p6v 6xhXov ~in' a~t6 ( tE Kwai at oig; KCat 6p pdKov atic1)a tpo)8og; xpo4kdXtc6 ve~itvato, ta 8II Kxa' 6Poi 8EiKGaotv hiov Kai pSaXt; Kca' a6vO' Orpia, it nactv" 0;g 8a 555 waz' ii EvAt6dwvayv, 410v dAg #og, 0sy iv d50xov xtif0og izipa0 v &ya96vayyaXov no6S;g tpo;g dxdtcrlv, Kat oaYK6og a5X1hi~yXOi taig ti~ ot1auptKai;gdKatatv" a;tg p Ka KIanv6; dve~XcprloXIv I;g pa6g-KcaL ' a, i 0k Aun6it, OEi X0i tia6' --, o0 i62t;8PogKaz XactKdg,da 'o-&iv dxr4dvOl. K v dg 6py1upog gCtovot, K&V dIg Xio0 g ipooit; tnoXctogo, Kcav 560 KdQXhog i 'XKoveiS o0( K0afiv fiSovfil, KQOv yao'pR;pbg ptzial IEpanLiQa Kat 0 v LXOSita KtV ,01:pot), K6tglypog, Kv 61)va6etiag 0Kvooei ag epltpo il, yXog, a avtcataa, KOv6ttoOv tv oi;g KEiVO; Kiv avOo)Vg eia8ia Ka otg dagT 541/542 Hebr. 1:14 557/558 cf. ClemensAlex., Strom.I,9.44.2
555 tzAipa cod. 557 d&Kzatv cod.
484
HARVARD THEOLOGICAL
REVIEW
pretentiouspower, as outstandingwisdom, as the sweet smell of perfume, as the of a flower in a most irresistibleway - even if he comes fragranceand appearance as whicheverof those means with which he subjectsand binds the souls of men to himself- the cross, stretchedout in frontof him, makes clear thatthis is all show, as in fact it is, or also - completely opposite to what is on stage- thatit is shame, disgust, hunger,pestilence,poverty,anddeath.Even if he seeks to stealinto a pious heartwith demonicsubtletywithoutanyonenoticing,one sees thathe is a mountain full of wild beasts. If he has creptin unnoticed,he is caughtby the cross and thrust out as a scoundrel,so that instead of what he contrivedagainst the pious and the expectations he fostered as a consequence, the result is completely the opposite thanksto the power of the cross, for not only nobody of those for whom he lays snares(falls into sin) buttheyalso in additiongain knowledgeitself abouthis snares, themhenceforth.Indeed,the fact thatthroughwhathas happenedthey disregarding overcame those who ambushedthem makes them despise in the futurethose who resemble their foes. And yet, it is said thatthe fact that he lays snaresis the most terribleand cunning thing, because he is most malicious and remarkablefor his very greatexperiencewith humanityinasmuchas he is olderthan each in age and more refined in nature,for he is incorporealin comparisonwith this thick body of ours, althoughhis conditionbecame thick and materialisticdue to his fall from heaven. But the cross gives him who is so terribleand arrogantto the pious to become for them a play thing and laughingstockbecause of precisely those things, which he invents notwithstanding the fact that they are corporeal.Moreover,the body is strongerthan the incorporealbeings, when the cross fights as champion, chiefly since Christour Savior,crucifiedin the flesh, by his crucifixionand dying as a result of the Passion, destroyedand overturnedthe demonic power. 10. Neitherthe sandof the sea noryet the multitudeof starswill ever be counted with human calculations. Nor would I be capable to go throughall the praises, which are due to the cross. This would be a task, I think,of heavenly angels with a languageor of those men of old who have thoroughlypracticedtheirlanguageand with zeal concentratedon this only. Therefore,having dedicatedmy diligence, as well as I could, to the wholly blessed cross- for we are all equally bound to it by its presentpower,eucharist,and hymns--I end my sermon,for I notice thatgoing on is beyond me and at the same time not even necessary:it would add nothingto the greatglory of the cross, not even if I repeatthose many items again and again, precisely as tiny flows from river mouths and streams add nothing to the sea. If what I have said is of a level worthy in comparisonwith the cross, thanksbe to the blessed cross of which this also is the work-the cross, which makes use of us, its servants,to do this for our profit,not for its own glory. If, on the contrary, what I have said is completely unworthy,then also thanksbe to the cross. First of all it is a gift of the cross for this reason, namely because, as has been shown,
MARC DE GROOTE
485
m toKatOw cat0( toi; ePieZot L* EvzeOeOev knti~8mv navtoivavtiov ava~vQ r to0 o caupoi i 570 dnopaivetvv q git 6vov o86Ev6g t0o v 86 vdc~t, K KaiLpoCoKEpp8tv6vT0ablyv ntpohF<~E>ogFvt0v,6X6 Ziyvinth(y7lyt trjov Ktai a ol 0otXno6catacp6vTotv- tbyOp toi;gnpocapoiaot intpoeuogdta 53v neptyeavi7oa t6v F v oet6c t i~vetza Katacp6vrnotv I Apnotei nteoolKpou o ci o otooiwV TzCv 6 zOtg vuogtvotg. Kaitot 8&-tv6azrov abtrov iAhntpoiboat
are Kai KaQKorftGratlov 6vta Kai KcaO' q 6oov otiv ~Kdoto10 Kai ti ; v npbg; Xp6vp Kai 5c6aet kent6tepo;, d&o6azog peaPx3tepo; to (3oa toi)o, eC 1ai1nagz( tiyv 6td~8eotv naiQ) ao yyove a0ai t-a6iVog 8th viv A 6 oht) toCTov KaQ voOeav .kk zTov 86tvbyv natF8tv KElctc(Otv" nJ1Epflavov 580 otaupo; Kai KatCye;v oi ooirl~etat ntpoKEcorat toit aioi;o nap~et o i Kai coga lepieltivatV Kr K i to ofoWGa (v 501C)dUT(V E-sPFCa v, Kt KpoTti, ) fiPjgov, capKi &a' oi ga ktoTa Xpto~G 6o6 oip Tro oraupoi
aotyv e4vat
565 8pagatoupyoP 7EVitav votg' , aoGxog Ka'1 r8t6iavKi Xt1iv Kai XotgiOv KI Kv 8at6goviukent6ztrt Kai C6cvatov. ib Xafeiv toi; ooyto(;og Oqppat Eig E;f-l(if lcap8iav napat6uo evo;, 6pog 6paTat60 pto8~pozatov, Kcv X,07 8 napa6{;, popaoci;g oo0Q6at 't WEx orat 6oze p gaotyiag, tv&t ov
WXixd; 6vUp&xcyv 6 ayerat Kai va&uciat, ntvUra GicivijV, inEp xortiv,6 1 cai, TO)vavctov otraupo ano86Eixvotv en' atT)ir npo3pakX6kevo;, ?n~av Toig
575
Ka t navoupy6tatov,
-Eit3 8ta~ipovta nohunetpia tz~v &dvOpncv tfi
npogaxoivtzo;,
585
590
54r
595
600
otaup00li;, at(to tC ocaOp00fivat Kca't t do86t t-evdFvat Tb 6ati'6vIov 10. cLi oi5Te1i TI; OadTTrln;g A%'X KaOUcxeKpdaog UKatxTopiXaro. y oggo; V a tv o t6 o-opav nhXfT0og o)te opt0R l;Eat Xo topoag vYpo?nivotg, 6v E{ilv tobg oTaupo npipnovrag 8teeX0eiv o6; ov T' dyyihcw naivoU;g ty" &v Iv To0T6 ye o~Lat, i? tlov Z7ov oOpaviv yrct XpnoRivov ai6ovog " ( , v oTo O 6vov w, KTai av8pov tfiiv ykoTtav oroii-cYc ool8aouga 6v nnotrivCyov. Totyapoiv ,v-cv 6uvat6v Lgot InoI6aojbv 7poOaYaYQ)V tP X6yov KYaotogaftO navoXpi otaip&--ndveSg ydp csev -in6Xpe, KaQT s(0 , a anWalo t6v k6yov, Kt1a gVy0)Vt1g bapXotoslg 86vaUgeo-, aptotiaq; Q aga oJ8' QvayQcaiov LC ECg lOP Kai etSC tO6 TepatTpo X()pev hp voprP v yivotzo Tfi 86o~ to otavopoi t i pgeydi, 6v" o6Ea yTp 7cpooijKflytIg h tO I LtKpJht6ZIv obi& Kv rooaiTa no danKg, 0a6 dtt8 &8te~00k ra6etp 6 cg oti KfOk6V TUi 8' zo e gcv KaQti eipnIgva, notag ov Kiai IegaTdtoW. 06you 7 t01to otaupol, atTz Xdpt;g KaKapil> goipat ~i0agt X6yT tvog t otampL, o) 86i Kai ta-Cta Epyov, flgiv )icouppyoignpb a6t&a KcXp~gIvo.)v i a6 tigCE pav 130)~etav, oi 86~QavTilv Eig Se 8COg lnoppontdto0 paivetv o" c t actov C trfig aql, dcpt1 otK ota(p(9, )poTov v St' t Lt avdy Cdndog Ka f )OLpov, E'iTep o68v y?votV' ?v tnozE J1 otacpou a6ot6 roto to toI v Kai tO oovcpyoivtog, Kv geiytozov 1 Kav cAayttozov, (Bg xCneS6iX6 1O 7B
571
nttpouhkuopgvov
conieci
583 teOvavat cod. 601 cf. lin. 225-226
486
HARVARD THEOLOGICAL
REVIEW
nothingwould ever happen,be it very big or very small, if the cross did not assist. Children--startingto learn the componentsof the words, and, afterthe cross, the - firstsee the cross on theirwritingtabletsandaretaughtby the teachers characters to say the (exact) words. They invoke the cross to help them in the acquisition of learning,and by doing so, they acquirepiety before anythingelse throughthe cross, and learn the charactersthereafter. Looking at precisely this, one could, of the that first characters are word elements, as is said, and thatthe cross course, say is (an element) of piety. If Christis on the cross, and the cross belongs to Christ, and Christaccepts the praises addressedto the cross, why do we fear our homily not to be valuable?He who once in a humanity-lovingway accepted the praises of Hebrew babes and infants and favorablyreceived olive branches,which were offered to him, will not refuse the words, which we now devote to his cross, even if they are entirely childish. There remainsthe fact that a prayerwould befit my sermon-being at the same time the end thereof--for normally a prayeris not separatedfrom praises and hymns towardsthe Divine. 11. You who hold everythingtogether,infinitepower,great and splendidglory of Christians,give strengthto God's Churchagainst the impious, give victories to our pious emperorsagainst our enemies, give peace to all pious men from the violent villains, who will perish in a dreadful way, to worship in holiness and righteousnessall our days the Father,the Son, and the Holy Spirit,the trinity,the unity, the one divinity, power, glory, and kingdom for which alone is fitting all worship and adorationfrom everlastingto everlasting,amen.
MARC DE GROOTE
487
605
610
615 54v
620
T'Ocv daivov, 6aRiv.
atSt6a lEpotov, T TrOv X67yov otXoetagavO6vetv 6pX6gOva Kat te -r roUTov Ta yp~agga4ra, a 'e v Y t6daKErat roi;g 86t68aodK otg, tv xiva(t Kai 3y7tv o6p p LE7U tUpO; Ly t(ov ELv oYvapotv aYLTOBg tiv dvakXVtyv acXtKakoa-tje ataOgaToCyv ~6 2po 6t6;iLva, cai oi[ o td oroxU 7ndvrCv iV 'eboPESI Ta 6' 18LETRz o L t1 Kal toito gavOdvovra. Ipo;g86 f3X'iv Cg6vov, EiK6tOc av Xot tQR gEv Ka nxpcora ypapaiara tr~v X6yzov evatb, M(O~nep trg 8' otot-eia Xyerat, t6 Xptorobg GEPEtia; ;v o aupo i(a 6 oaupo;pg orT'p6v. EU to Xptoroi KaLXptor; , ti 0StgEv ICiv t g ro;Li;g ai6Tv tUpvog 6XEat9a Eli)ltOav; 'O ycp 7 r V irai v 'Eppaix6v imvoug oz;ro TroT'r; v7ciwv Oprlard6viov tXavOp6d1go; 7tpooL~Levog ;aK KX0SovgLXcatOv 1pooayoLvoug dxoSEagdvog, o8A ZToi; (r ozravp6 vVvit cpoRayoglTvouSg6yoig, Kav (ot KoWLtfi nap' ilg6v arroi T e V1V7Ct68tg, d (taE at. Aotb7c 86'av F17 KaitT0 X7yt, 7poofrKov LiX, Kcat eL il ydp ~Eiaivo)v Ka oito;g anaXXayi roi (tv eig rd OEia X6yo-o alivocv onK ~0i6xt 11. '02 toJ 2avbtO zoivuv oxjV8LEL, J 6 vaatu Xo)piao0at. ( ~i1ya KXog; Xptortavaov Ka e'v Ti ixipka~rpov, io80s Kpat'og aCstpo;, TOdqE po v V, IviLca; 8rotT e;iopy Ltv cKKot1iQ to2) OF80 ot tov KCaTd osI 6o e pilvv 8E toig a6orKpdaopotv dot6 TOv RWotgtCov, (ayotvdob T'rv )ofepi-ot 7YKE14ILRVOV VREV, toi5 Za)rpeEI eV KKOav v 6o6ri"TTKcai KK :ag dXo7KOOg Stcaloauvi 6th pio u navTrg t( atpi Kait r vi Jai KaT ) dyit ) 7vE6uat, tiq Tptdut, T'i gov&8t, T pjEaO 6ttt Kai 68vv6dgt Ka' 866~ K-a paczoteXia, 1 6i Kai p,~Let L6vl xiaoa Xapetia TE tou; al ovag oKaQpo(oKl)Votg, ei;g
610 Ps. 8:3;Matth.21:16 611 cf. Matth.21:8;Marc.11:8;Ioh. 12:13 619/620 Luc. 1:74-75.

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Harvard Divinity School

434f).' Editio princeps2

HTR 100:4 (2007)

6stqv KTazy oGacKa TzoXptoIo

Ka dKca, oKolo~va atetv~c~l a tapa

toi; oo0oi; gopcv

EVO zrlg fi;

)feg 8Eag &vetpeLzo zb teyaXlcov,

Epyov.'O &S,Kaizot Ka 6 S6iv6pov

Iva C 0-1 crp6votav, Tll,

f ouyyvdir, EJB0;g te-CurIKO); I

6EUgap-iax,-c6ua01o-iTSvTi ki711i; Eti; &gapniav -ohto6O6tEpov. TaUTTI&

p6onov Si dvTa GaTra, EEpov- 0VoOF yp npyov--e68 gl] 6OVTa Kait h

aQUtg Eig Tiv abWtoboiKEiav

o)86 zr ?tKp6 tv ~6)dto6v'Eppaiotg

273/275 cf. Ex. 4:2-4 15:23-25 269 Oaugaououpyfioat

275/276 cf. Ex. 14:16, 21, 26-27

279 cf. Ex.

ao~,6v~oXrTIwQtEo KaixTTilyv0otv 6zt ii~T otaupoe~t60;g-Inep iozdtyvo;

i akalyymov 6J2toOv Tip~yoaTo Mc(flg

int,5la a'iTatX--, ZTp~i~o 6 tzo COvou;g 'IaK p 6 pTya;,

vavwio-;. po~)6top-6pE ptpoU

o0toS( ab-Tg o~aupoetSTog t "Ov apa zTp6iov Kai

293 (acayy~tv cod. 310 iaoilo1 conieci

49r nXof-oio netviq, 2tXro-o St'

ra 6vat A?akO-tag Kpa; aTat taTit d, ac ouve~'6ve

' 60vOv nat~pes; T6 gCvY7p R n6po aompaatrosiqx6pouS Ag 6d8leF oai

XapieaOat, GuOami ?oS poofi;xovwa i8(T ot,

367 &4Oapto6oriat cod. &Ktaoztat conieci: cod. 382 atoat~t cod.P"

cod. 381 i~KEiVU)

F Xnkov -i o 68 XpYtoio--, tciat pIv yP 61fiOEta, aupbg

410/411 Prou. 3:24

6v Ov zpi y;, X potpXEIt YooJ" v aSi,6i;, oipv6pogo; t not1zTov-

conieci; cf. lin. 366 et 556 459 ltdvwa: ltdv td cod.

500 ckFoiy0v la-javi'tKiav,

o0') arnat K~eKikpo0vat KarazEivetv

510 sc. lin. 491

tratv 8th Trilv

VtoYei XPYptcrtavO)v Eivat0t

-Eit3 8ta~ipovta nohunetpia tz~v &dvOpncv tfi

583 teOvavat cod. 601 cf. lin. 225-226

T'Ocv daivov, 6aRiv.

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