Chapter 1

Against the First Chapter

From his Homily for the Nativity of Christ.

And I am not now declaring unto you why the one God is tri-personal; and why the Father. is: Father; ‘and the’ ‘Son;.’Son 7 and the Spirit, Spirit; or how the Father alone is causeless;+ the Son causedt as to His generation of the Father alone; and the Spirit proceeding from only the Father.

From his Flomily for Pentecost.

The Father is not the Son, nor the Spirit, but begetteth| the Son, and causeth the

Spirit to proceed. And the Son is sent by the “Father and the Spirit.’ For’ the! Lord ο ο eine της Spirit) hath, θέπε Meo Tp The Spirit is sentt from the Father and the Son for sanctification of the creation; but proceedeth from only the Father. And why doth He proceed from the Father alone, but is sent from both? Now, I will declare that the sending is for sanctification, but the proceeding is substantial. But as the Spirit sendeth the Son, yet none may say that He begetteth [Him], so also the Son sendeth the Spirit, but doth not cause [Him] to proceed. But the Father indeed sendeth the Son, and alone causeth [the Spirit] to proceed substantially.

Against the Second Chapter

Frrom the discourse of Cyril for the Lord’s-day of the Apocreos |Carnival|; tn which tt ἐς shewn that he recewed the exposition and interpretation of the divine Scriptures delivered by the Fathers of the Church.

Let reasoning be laid aside, since theorising “Hemopeve. Esai. lxi., 1; Lukeiv., 18. + Πέμπεται.

appertaineth to things physical; we are now concerned with faith which hath need not of reason but of an [authoritative] witness. For ‘if thou hadst not this [authoritative] witness, thou wouldst not be able to believe; as, for example, we believe God to have fashioned man. How is this made known to us, except that it is [authoritatively] witnessed to by Moses, who could not lie: for we know that he wrote as he was moved by the Divine Spirit. We believe that this world is to pass away. How do we know this, except that the Evangelists have taught it, and the Doctors ex- plained it, and a credible [authoritative] witness persuaded us this, that these men were enlightened by the Spirit; and we are most firmly assured that God spake through them. Wherefore ‘David. τα. Ps. \xxxvi. [ixxxvil.,, verse 6, saith: ‘The Lord will tell in the writings of the peoples, and of these princes that have been in her.’ God will tell us by writing—by the writings of these peoples, that is, of the Doctors, for they are many, and of the princes that have been in her. Whoare the princes of these peoples? The Evangelists and Prophets. Consequently, whatsoever you hear from such peoples and princes is all spoken by God

through them: therefore, they are worthy of credence. Wherefore, what we hear ought to be believed.

from his Discourse on the Decollation of

the Precursor.

In four ways doth good come to pass: by nature, by reasoning, and by tradition, And what is by tradition is whatever is not written in the law, but is received from thy fathers. Those things, therefore, that have been delivered from the Fathers, keep ; and so do good.

From his Homily for the Nativity of Christ.

By [the name of] heaven is also understood the divine Scriptures, because they have a spiritual and a literal sense—both are called heaven. The sublime sense is imparted by the Lord to the wise; the lower every one hath. Wherefore, the Scripture saith: ‘The heaven of heaven is the Lord’s.’+ That is the sublime sense of the Spirit the Lord alone hath, and giveth the same to the Fathers. Wherefore, it is said: ‘To you is given to know the mysteries.’ ο,

t Luke viii., ro.

From his Flomity for the first Lord’s-day of the Fasts.

Ln elegantly treating of what ts said, ‘Of every tree that ts in the Paradise,’ he presently saith :—

Thirdly [I adduce] the authority of the Church. Wherefore, God on the third day, when He had divided the water from the dry ground, said: ‘Let the earth bud forth herb of grass yielding seed according to [its] kind,+ and according to [its] likeness,+ and fruit-trees producing fruit.’. And when God made the Paradise, He straightway commanded, and there sprang up every tree that is beautiful to behold, and good to taste ;; yet He counselleth him not to eat of the trees and plants that were without the Paradise, but only of those that were within. For it is shewn in figure, that he is in the Church, which is the Paradise, to wit, that the Church commandeth thee that thou eat not,—that thou break not the Quadra- Gesimal Lenten] Pasts Pon ineson coms

Arent, τς. + Tévos = genus. t ‘Opoéryra = species. Geni, 11. Cf Gen. Ἡ. ο.

thou wouldst be disobeying and worthy of punishment.

From his Discourse for the ninth Lord’s-day of

Matthew, on the passage concerning the walking upon the sea.t

As none can sail across the sea without a boat, so thou canst not steer through this world and its billows, and escape them, without

a boat, which is the Church of Christ. Many

endeavour to sail across it; such are the

impious and all the heretics, who are not within the Church of God, but they are all drowned.

When God made the Ark, all that were within

escaped, while those that were without perished.

The Church of God is this Ark.

Against the Third Chapter

From his Homily upon the words: ‘And He

made a great supper.’t

How doth He call? Within the treasury of

God there are found these: foreknowledge,

predestination, calling, justification, glory. And

none is able to be saved, unless he pass through

{ Luke xiv., τό.

these in his relation to God, though he be holy and righteous, or whatever he be. Whom He willeth to be saved, He willeth should have grace from God, and by his own endeavours. For he is able to have this from God, for He foreknoweth that He may predestinate, though they be evil; when He foreknoweth He predestinateth ; when He predestinateth, He calleth. And since He calleth thee, He willeth that thou shouldest co-operate by thine own endeavours, so that thou mayest be justified and glorified.t God doth not ever absolutely predestinate to punishment,t for He willeth all men to be saved, and to come to the knowledge of the truth. And He predestinateth the good to the kingdom, for He foreknew they would be saved. But the evil, since He foreknew they would be evil, He predestinateth unto calling, for the first operation [of divine goodness] is the predestination of calling ; and He calleth them, if only they would be willing to repent. For they are able, having

Sie ΤΙ η 1.

the free power. God calleth, therefore, but men neglect His call, as these do to-day [i.e., in to-day’s Gospel], whom He calleth to rest, to joy, and to the supper, but they heed not.

From his Homtly for the Lord’s-day| after the Exaltation [οὗ the Cross\.

Whatever the supreme goodness* createth, He not only createth good,+ but willeth should ever tend towards what is good; otherwise there would be a defect as well of the creator as of the created. For since He created man good,+ He altogether willeth that his object should be to tend towards what is good. And, therefore, He willeth to be blessed by us, as desiring for us what is good; and, therefore, that all men should be saved. But we see men carried away in an opposite direction, as God saith in Gen. viii. [verse 21]: ‘ The thought of man is inclined towards evil from his youth,’ regarding as natural what is against nature. Since he is inclined towards evil—but this he deriveth not from God, for God, as hath been said, is supremely good—therefore, this hath come about through transgression and sin.

And a little further on:

For God is manifestly the fashioner of man, not his destroyer; for to fashion, and to destroy, are contraries, which are suited to angels and men, as being subject to the laws of their natures, and depending upon the authority and power that they may have; but [are not suited] to God.

Thou wilt say:

I will shew thee the contrary, for the Scripture saith: ‘I will kill and I will make alive; I will smite, and again I will heal.’ And these are contraries; therefore there are contraries with God.

Answer.

What is contrary may be of two kinds,—of choice or disposition, or of action. That of action only hindereth nothing, nor argueth defect. For he that purposeth to restore a house, first pulleth down, and then rebuildeth ; but these are contraries of action only, but not of defect ; and this is true of God in His building. But

1 Deut xR σο.

those of disposition are when any one thinketh or purposeth one thing to-day, and another to-morrow; such is a defect, but is not found with God. For if He killeth and maketh alive, it is not that He desireth death, which He made not. For He is the maker and fashioner, but far be it that He should desire the death of what He Himself hath formed. But we see man subjected to death. Is God, therefore, unwillingly impelled to such destruction? Far be it; for the counsel of God is good always.

And a little further on:

Wouldst thou hear briefly what it is to take up ithe Cross? Τε 15 to hate what; \is evil, and to love God. Ps. xcvi. [ xcvii. verse τοις Ve that. love: the Lordy hate; what. is evil. For that there is this evil in the world is not because evil is from the Creator, but because it is an abuse of our own.t

From his Flomily upon the passage: ‘The light of the body ts the eye.’ +

+

For whatever thou doest in obedience to

12 » 34

the devil, though pleasant and affording enjoyment, think this and consider: What advancement hast thou made? What hast thou gained? A shadow, darkness. Thou hast quenched, O wretched one, the lamp that was in thee! There is none that hath no sin in himself: ‘For if we say that we have no sin, we deceive ourselves, and the truth is not in us.’ But God hath arranged} that each one of us should have some good, and nothing better than to have our lamp burning, and our mind open to believe, and to repent for what we have done amiss. But if the good that is in us be willingly quenched by us, how great is the supervening evil! If there be in a vessel lees and wine, and the wine be turned to lees, how muddy are the lees! So in man, when the good is turned to darkness, all is become dark, the whole lamp of faith is extinguished. This is what James said: ‘That faith without works is dead.’ Thou didst not put oil into the lamp, the light is gone out. When works do not accompany faith, it is dead.

δ Cf. Matt. xxv., 8. James ii., 20, 26.

From his Flomily upon the Canaanitish woman.”

This woman typifieth the sinful soul. She is not answered while she hath nothing good of her own; for let no sinner hope to be saved without some good work. ‘Therefore, on further, when she said, ‘Help thou me,’f then she was answered. For he is said to be helped who hath something of his own, and in addition to what he hath, prayeth for someping) further. ()\’herefore” was \\ishe)\\then answered.

from his FHlomily upon the passage, ‘O thou

wicked servant /᾿ t

If they were to detect any change in God, it would be of disposition rather than otherwise, which springeth from passion as _ its cause; but in God there are no passions, as Thomas hath shewn in his Treatise against the Heathen, Book I, chap. xc. What, therefore, seemeth to be a change is the difference in effect of the moral virtues in God. Conse-

a Matte ὧν αξ. Peover. ος. fy Zbed., xvii; 22.

quently, God is liable to no change at all. Therefore, this man is entirely without excuse for saying against God, ‘Thou forgavest, and now askest again.’ But rather hear, ‘Thou thyself art the cause why I indeed began to deal with thee after one manner, but am now dealing with thee after another, O thou wicked servant, who art of thine own free choice enslaved.’

Against the Sixth and Eighth Chapters

Concerning the tntercessions of the Sazunts.

From his Homily upon the Falling-asleep of the

/ heotokos.

We behold something similar to-day, for our Lord Jesus Christ leaveth His throne, where He sitteth at the right hand of the majesty of the Father, and cometh and traverseth all the heavens, that He may be ready to meet this great personage, this great Queen, this great Empress,+ the Panagia [All-holy], our Lady, His own Mother. Therefore, all the heavenly Powers that accompany Him ask, as saith the wise Solomon in the Song of Songs, chap. viii.

[verse 5]: ‘Who is this that cometh up from the wilderness now resplendent and leaning upon her kinsman?’ That is, ‘Who is this that cometh up from this visible world, so beautiful and so fair, having such influence Τ with our King, who is to her as a kinsman?’ And so saying and asking, they adore the King. and the Queen.

And a little further on:

God is consequently the end, towards Whom whosoever directeth his thoughts, ought himself to be perfect. Therefore all the Saints and righteous who have lived virtuously in this world, we call perfect ; and before all do we 5ο call the Panagia, who had her whole thoughts, and her whole mind directed towards the supreme good,j—towards God and our Lord. Jesus Christ.

And a little further on:

‘The wages of sin is death, Rom. vi.. The All-holy Virgin had no sin, neither knew she sin. Man sinneth in three ways [by thought, by deed, and by word]. In thought

she was pure and undefiled, for she was [ever] engaged in the contemplation of the things of God. In deed she was brighter and clearer than the sun. For most certainly, as in the Ark human nature was preserved ; so he that looked upon the Panagia was preserved from the floods of the passions. In word? And in word she was sinless.+

And a little further on:

The All-holy Virgin fell asleep, yet the cause of her falling asleep did not come from sin, but only from other causes that were physical ; by which, accordingly, man had even before he sinned a physical nature, and was subject to corruption forsooth. Yet God had given him such grace that he might, independently of nature, and by grace alone, have procured that

he might not have died. So also with regard to the Panagia, who, although she had no sin, nevertheless had in herself a physical nature, and as a human being was subject to death—she, likewise, had such grace from God that she might, had she so desired, not have died, but have passed, as it were, alive into the heavens ; nevertheless, she did not so desire.

And a little further on:

What is it that can be intended by a great sign in heaven, where God dwelleth, and the holy Powers are present? It is none other than the Panagia, who was a great sign upon the earth, since she begat God incarnate, and, in begetting, remained undefiled and a virgin, and is spoken of as a sign in heaven. Because she ascended with her body into heaven; for although she left that immaculate tabernacle of hers in the tomb, yet after three days, she was translated into heaven with her body, as Christ also was taken up. For why? Because she hath great authority T even over the heavenly Powers themselves. She is a sign, because

she hath the moon under her feet, that is, is not forgetful of the Church which is in the world, which hath its light from the sun. She is a sign, because she hath the twelve stars for a crown upon her head, [that 15] the twelve Apostles. But, above all, because she is clothed with the sun, to signify that there is no distance between her and God, for God sustaineth her with his arms.

And at the end:

So ought we to act, that we may obtain deliverance; especially should we recognise how we may obtain great confidence in regard to heaven; for ye know how he that succeedeth with the Empress T hath great confidence in regard to the kingdom, and obtaineth what he desireth. Consequently, what we desire, we also may obtain, having the Panagia for a mediatrix,t to help us, and to advocate our cause with the King; and that she intercedeth with Him for us the Song telleth us ;—‘ Thou that dwellest in the

+ Μεσίτρειαν, text ; obviously intended for µεσιτείαν.

gardens, make me to hear thy voice, chap. viii. [verse 13]—‘Thou that in lightsome and verdant places makest thine abode with all the Saints, graciously hear, and forgive those that are coming [unto Thee], and vouchsafe them the kingdom of the heavens.’

From his Panegyric upon S. John the Theologian.

Thus hath Christ glorified him, and translated him into the heavens, where he beseecheth the Lord for our race, that He would vouchsafe us all to enter where He is.

From his Homily upon the passage, ‘ O Lord,

have mercy upon my son, for he is a lunatic.’

Hence we are able to gather what powert the holy angels have, and that for our protection.

Frrom his Discourse for the Floly Theophany.

For having shewn how the |word ‘ world’ ts used in various senses, and called the angels

another world, and concluded that all things were made for man, he sath :-—

For him is this second world,—to minister to him. For it would be impossible for us to have access [to God] except through this [ministry , as Israel in the case of Moses; for Israel could not speak [unto God], except through Moses ; similarly, we are unable, except through the angels, [to speak unto God] in supplications and prayers.

From his Flomily upon the passage: ‘What will the Lord of the vineyard do to those husbandmen’ ?

In the first place [he setteth about the vineyard] a hedge. Thus the divine Basil observeth. Human souls Christ calleth a vineyard, about which He hath set as a hedge, the security of His commandments, and the guardianship of His angels, for the angel of the Lord encampeth round about it.t

Against the Tenth Chapter

From his Flomily upon the Publican and Pharisee,t from which rt ts gathered that

the Bishop, and not the Priest,+ presideth over the Church.

Since there was in the Paradise [Garden] the highest felicity, how is it that the Scripture speaketh about tilling and keeping it? } For this cause, because, as God placed Adam there to till it and to keep it, so in like manner hath He placed in the Church, which is a Paradise, the Bishop, who tilleth it by divine preaching, and keepeth the souls of the Christians. Thou seest one Paradise, one enclosure hedged about, containing trees,—fruitful, bearing little fruit, and unfruitful. And within is the keeper of the enclosure, who gathereth from the fruitful their fruit, pruneth those that bare little fruit, and in some cases burneth, and in others hopefully dungeth, the unfruitful, and thus tilleth it. And if there come a thief, the dog barketh and driveth him away from the fold. Thus the Pastor [Shepherd] of the Church occupieth himself in the Paradise, and governeth you by the divine word. If ye be good and fruitful, or Dearing little, fruit, ye are) pruned) by his teaching ; if unfruitful, ye are dunged by good

counsels. If there come within the fold the devil to steal, or to induce some one to give way to fornication and profligacy, there is need of the Pastor to drive him away. For the Pastor himself is a man, and hath not eyes enough to observe the whole fold; he is only able to lift up his voice to you, to warn you, and to guide you, imitating the Good Shepherd and chief Shepherd, our Lord Jesus Christ, who saith : ‘Father, those whom thou gavest me have 1

kept.’ +

Against the Fourteenth Chapter

From his Discourse for the Lord’s-day after

the Exaltation [οὗ the Cross|, wherein he admitteth and proveth Free-will.

Our Lord in saying in the Gospel to-day:

‘Whosoever is willing to come after πιο,

depriveth thee of all excuse, indicating that the

whole import of what He saith is this,—that man hath free-will to overcome the flesh, and to choose, and to do what is good. And that

+ John xvii., 12. t Matt. xvi., 24.

man hath free-will, nature and reason, and divine Scripture teach. For if man had not free-will, he would be a slave, and might have as excuse for [doing] evil, that if he did evil, he did it unwillingly. And, therefore, he could not be punished,—at least, not justly. Therefore, theologians thus prove man’s free-will. Whatever cometh to pass in the world, is from God, or from natural causes, or by fortune, or by chance. God acteth in the world, as the first cause of all motion ; but God is not, therefore, actively engaged in working whatever cometh to pass; for this may be attributed to nature, to fortune, or to chance. Therefore these, like slaves,f depend upon the will of God. But God worketh freely, and wonderfully, and incomprehensibly. And in His works His freedom is manifest. For of all the Lord doth He giveth ,account to none. Therefore, all whatsoever He hath willed, that He hath done,{ which is wonderful. For who, beholding the vastness of creation, its motion, and order, doth not wonder? It is incomprehensible. For who is able to understand how it was that God brought into being all things

out of nothing ? For if He were provided with matter, we might understand how] He was able to mould and fashion [all things]; but without matter, or aught else, how did He make|them]? Thou seest that this thought is incomprehensible, for God is the author and maker of the creation and of His works.

Nature worketh whatever God _ pleaseth ; therefore she is commonly spoken of as the slave of God, as when she shooteth forth shrubs, produceth trees, is cold, hot, stormy, or calm, which are features of nature.

Art also imitateth nature: for the human mind straineth every effort to find out the way to produce something, and this appeareth in art. And a thing happeneth by fortune, as when one, in digging, findeth a treasure. But let no one think that anything dependeth primarily upon fortune. For that is not a goddess, as the Stoics imagined; but what happeneth without being intended is said to be fortune. And those err that speak of being helped by fortune, for it is not so. Some things happen by chance, as when a house falleth.

Man in doing wrong, doth not act by charice,

for [it might happen thus] once in ten or

twenty years. Not by fortune, for that is what happeneth otherwise than by intention ; but sinis by purpose. Not by art, for art leaveth behind a work apparent to the senses. Not by nature, for nature cometh good from God. Not from God, ‘For thou art not a God that desireth iniquity.’ It is, therefore, by his own [man’s] choice; but choice could not be exercised if there was not free-will; consequently, man hath free-will. Further, you may know this also from divine Scripture, for it saith: ‘It is not good for the man to be alone, let us make for him a helper. And this may be understood in two ways,—firstly, that it was spoken of the woman; and secondly, that what was said was spoken when Adam lived in felicity, in which felicity he had need, ohnothing. But) God) saith),\*Let\ us make for him a helper (unless any one understand the woman only), that he may keep himself from temptation.’{ Wherein the

ον σε Be Pp. rel ity το.

clearly necessitated by the context, and in accord with the Latin version; Kimmel has a full stop after

woman was so far from helping him, that she was the cause of his fall. What else, then, than free-will, can this help be? But perhaps some one will be at a loss to know if it may not have been after God fashioned him that He endowed him with free-will, and not when He fashioned him.

Answer.

He so endowed him when He fashioned him. Nevertheless, God giveth utterance afterwards to this which is spoken; in order that man might be confirmed by such great grace as he hath from God. Therefore, He saith: ‘ Let us make,’ instead of ‘We made a helper’; and straightway He fashioned the woman (by whom, as God knew, he would be tempted) out of his side. As if God had said: ‘He hath for a helper free-will, and if he will, he need not be afraid that temptation by the woman will harm him.’ From all which it may be gathered that man hath free-will, and the same may be shown by innumerable passages of Scripture; but that I may not prolong my discourse, let the Lesson for to-day suffice. For the Lord saith: ‘Whosoever will come after

me;’. and, ‘Whosoever will save his life.’t Consequently, having the power of doing wrong and right,{ choose rather what is right. ‘ Decline from evil, and do good.’ And if thou desirest to do what is right, direct thy whole thoughts towards what is right; and if thou directest thy whole thoughts thus, mistrust thine own reason.’) For saith’ He: ‘Let him deny himself.’ And if thou wilt labour in doing what is right (for he laboureth who desireth what is good), this is the carriage of the Cross.

And a little further on:

Now to every one is given that he should work what God commandeth.

And a little further on:

Thus the timorous, when he exerciseth his soul in trials of good works, of fasting, and of watching, looketh for the reward.

6 ᾿Αγαθόν, Ps, xxxvi. [xxxvii.], 27.

Against the Sixteenth Chapter

from his Homily upon Holy Baptism.

That besides Baptism there 1s need of good

The Baptist testifieth in Matthew iii. [το]: ‘Every tree that bringeth not forth fruit is cut down.’ Woe to thee that art careless about good works; boast not of the leaves thou hast. For while thou boastest in such trivial and valueless works, how art thou endeavouring to procure for thy soul such grace as may deliver thee from torment? Doth not God desire fruit? And if thou wilt not be occupied in good works, already is the axe laid to the root of the tree—the axe of the carpenter, who is God.

And a little further on:

The baptism of the Lord is necessary, John iii.: ‘Except any one be born of water and of the Spirit, he cannot enter into the kingdom of God.’ Therefore, John said of its necessity, ‘I have baptised you with water, but He baptiseth with the Holy Spirit.’+ John ΠΠ.

Ῥαπτίξει (510). + Mark i., 8.

: ‘ That which is born of the flesh is flesh ; that which is born of the Spirit is spirit.’ Man is born in iniquities and sins; but these are cleansed in Baptism ; [the Lord] cleansing [him] by the laver of water in the word.+

And a little further on:

Baptism is threefold : of shadow, of the Law, and of the Gospel. That of shadow and that of the Law are typical in Scripture; and preparatory baptism is such as that of the Precursor; which was between the Law and Grace. ‘For I,’ saith he, ‘baptise you with water, but He baptiseth with the Holy Spirit and with fire.’ } Therefore, Paul, in Acts xix., commanded them to be baptised. And Peter saith in chap. i.: ‘Repent ye, and let every one of you be baptised in the name of the Lord εις. And why was this? Because that was preparatory, but this of the Gospel is the Lord’s; and by it hereditary? sin is cleansed.

And a little further on: This baptism is the true, and is regenera-

Rather chap. Π., ver. 28. I] Προπατορική.

tion, and a new creation; for it is a sign anda seal of Christ. For as many as have not this sign are known not to be the Lord’s; against whom the common enemy of our salvation hath real cause to boast, as he hath cause to boast against ourselves also, when he seeth that we have not those signs, which should follow Baptism. And a little further on:

For we were sinners from our mother’s womb, and before we knew sin, were condemned for hereditary sin; from which Baptism delivereth us.

Against the Seventeenth Chapter

From his Flomily upon the passage, ‘Lhe ship was tossed in the midst of the waves.’

When thou communicatest, what beholdest thou? Is it not bread and wine? Dost thou not discern? Thou beholdest an apparition,t if thou lookest only so far; but if thou openest the eyes of thy mind, and beholdest the Lord, thou discernest there the Lord’s Flesh. See how the disciples to-day [2.ε., in to-day’s Gospel behold the Lord as an apparition, and in truth.

When as an apparition, they were troubled ; but when in truth, they were soothed, for they were delivered from the tempest, for the ship was saved, and they with the ship.

From his Discourse concerning the Five Loaves.*

Thrice the Lord brake bread; firstly, in the Mystics Supper, Luke )xxii.! τοι) where: he requireth us to understand the infinite power of the Deity in the transubstantiation of the bread.

Against the Second Question

From his Homily for the First Lord’s-day of

the Feasts. An Eikon [image] may be conceived in three ways—firstly …, secondly …, and thirdly:

An Ejikon, formed in the material of another substance, is inanimate. Such are the Eikons honoured by us of our Lord, and of the Saints, which we reverence} and adoret for the regard which we have for their prototypes ; and through such _ representations§ the whole honour is referred to the prototype. Come, tell me, ‘ Lovest thou Christ ?’ ‘Yea.’ ‘The Panagia

and all the Saints?’ ‘Yea.’ ‘Honour thou them.’ Thou wilt say, ‘I see them not; I know them not; how can I honour them?’ Therefore the Church answereth thee, ‘Honour their Eikons, and all such honour is referred to them. They will regard it as though thou honourest them directly.’ The miserable and wretched Iconoclasts, despising God and the Saints, have despised their Eikons ; and despising the Eikons, have despised God. Therefore, the Church anathematiseth them. A certain wise man hath said that there are three kinds of men which thou shouldst not honour. ‘Which be they?’ ‘The uncouth, who understandeth not honour: for whatever honour thou mayest bestow upon him, he will not appreciate it; but thou hast, as it were, thrown it away. Honour not the unthankful, for he will not appreciate it, be he honoured by whom he may. He will only say, he honoureth me because am worthy of such honour, and I owe him no thanks. And honour not the man that abuseth honour, whether by vain-glory or by other evil.’ Thus, indeed, the wise man teacheth thee; nevertheless, thou honourest the uncouth, the

unthankful, and him that abuseth honour, as though thou hadst been so taught; how, then, canst thou despise the Eikons of Christ, of the Panagia, and of the Saints? Woe to you, Iconoclasts !

And much further on:

The wine of faith which Christ, who is the true vine, affordeth, put not into an old vessel: that is, unless thou hast thine heart renewed and cleansed, thou wilt not be able to persevere—-cleansed and renewed as well from heresy as from sins. An old and diabolical vessel was Arius, who proposed the dogma that the Son and Word of God was a creature; also Macedonius, who blasphemed against the Holy Spirit; Paul of Samosata; and Eutyches; the Monothelites; Sergius and Dioscorus the Monophysites. But none of these retained the good wine within them. And to pass over the other heretics, the Iconoclasts were old and rotten vessels, but they perished miserably.

Against the Third Question

From his Homily for the Second Lord’s-day

of the Fasts; wherein he receiveth the

Book of Tobit, and tmplicitly* calleth iu Scripture.

Four times it appeareth in Scripture that the demons fought with the angels. Once in heaven, Apoc. sar {7 san ix. ter ο Secondly, when Michael fought with the prince+ of the Persians, unless, perhaps, it may be that they were angels that fought. Thirdly, about the body of Moses, when Michael fought with him. And _fourthly, when in the house of Ragouel Asmodeus was vanquished by Raphael.’

From his Theological Commentaries, page 387, where he receweth the Book of Wasdom.

For the devil, in bringing about our death in a twofold sense, hath procured simple death for himself. For he died spiritually for the iniquity wherewith he had smitten us; and we for our compliance were condemned. Wherefore it is justly written in Wesdom 1. 13: ‘God made not death.’ For He was not the cause of death. For it is not the justice of the judge that is the cause of punishment, but the action of the evil-doer.

Πσέσ, and ο. 2 Peter ης 11. Tob. viii., 3:

From his Flomily upon the Prodigal [Son],; wherein he veceiveth the Book of Susanna.

I do not say that the old man never stumbleth, and that the young man is always licentious. For, forsooth, there are also found young men who have grace from God, as Joseph, whom Jacob loved more than all his other sons;t who, for the great knowledge that he had, ruled over the land of Egypt.{ And young Daniel the Prophet was of such intelligence, and so renowned in Babylon, that he rebuked aged judges, while he was himself but a youth. But these had grace from God, and were of a good disposition.

These extracts are from the many Homilies which we have of Cyril’s, and are diametrically opposed to the said chapters and questions, as will be plain to any one comparing the several extracts with the several chapters and questions ; or, again, any extract with all the chapters and questions ; or all the extracts with any of the chapters. or questions. And 5ο the

Τπκο XV. 51-32. Ἐ «σοι. xKXVil.»’4. σοι, κ At. Dan. i. [ Sus.], 45, 5ο.

tower of Chalane, which hath been cunningly raised by the sophistry of the wicked tumbling down, all their vain assertions about the Eastern Church will come to naught.t And every one, not only of the Orthodox, but also of all those who are anywhere called by the Christian name, detecting the artfulness of these wicked. heretics, will pass against them a perpetual sentence for lying and wickedness.