Andrew Louth - Syriac Christian Church
Andrew Louth - Syriac Christian Church Andrew Louth - Syriac Christian Church
B C D 1200A all these things dispassionately, holding himself to God, and distancing himself from what is present to him. Fear again they divide into six: alarm, shame, disgrace, consternation, panic and anxiety. And they say that alarm is fear of some approaching action, shame fear of anticipated blame, disgrace fear on account of having done something dishonourable, consternation fear of some great imagination, panic fear of terrible rumours that deprive one of sense, and anxiety fear of falling, that is of failure. For when one fears one struggles in the grip of failure. Some also call it timidity. And again they say that the incensive power is the warmth of the blood surrounding the heart through the longing to inflict grief in return. They divide this into three: into anger, which some call bitterness and revenge, and resentment, and rancour. And they say that anger is the incensive power stirred to activity that has a beginning and an end, or simply the incensive power stirred up; bitterness is the reaction to another causing grief; revenge is the punishment meted out by the one grieved to the one who caused grief; resentment is the incensive power grown old; 124 and rancour is the incensive power biding its time for vengeance. 125 They divide each of these into many others. And if anyone wanted to give an accurate account of all this in writing, he would collect a lot of arguments and expend a great deal of time, so that in the end it would be more than his readers could bear for quantity. It is therefore a truly great and wonderful thing and worth all attention and effort, and in need before all else of divine help, to make it possible first of all to rule over the material dyad of implanted powers, I mean the incensive and desiring powers, and their several divisions, and blessed is he who is able and ready to lead them by reason, to the point of cleansing their activity of previous trains of thought through ethical philosophy. 45 Contemplation of the addition to Abraham’s name 126 TEXTS 147 Thereupon that great man Abraham, in Hagar and Ishmael, transcended [the material dyad, i.e., the passionate part of the soul] and completely rejected it, and with Isaac had already stripped the rational part [of his soul] naked so that it was able to entertain visions concerning the divine. He learnt from the divine voice borne to his understanding, that there can be no divine offspring in the mind of the free understanding in
148 DIFFICULTY 10 B D 1201A the spirit, if it is attached to the enslaved seed of the flesh, but that it can happen by the blessed promise, that is, the grace of deification laid up in hope for those who love the Lord, which already exists figuratively and can be received in advance. By faith he was hiddenly assimilated to the reason concerning the monad, according to which he came to have the form of unity, or rather out of many was made one, magnificently and wholly drawn up alone to God alone, 127 bearing on him no trace at all of knowledge of any of the scattered things, which shows, I think, the power of the One who granted him the addition to his name of the letter alpha. 128 Therefore he has been given the name of father of all those who approach God in faith by depriving themselves of everything that is after God, who, through possessing the same features of faith in the spirit, bear a resemblance as children to their father. 46 Contemplation of Moses’ removal of his sandals At the beginning of his way of knowledge, when he approached to see the light that hiddenly appeared in the bush, this is what that great man Moses was taught by the divine voice, which said, Loose the sandals from your feet, for the place where you are standing is holy ground (Exod. 3:5): he marvellously learnt, I think, to set his soul free from any inclination towards bodily things, for it was about to be made the way through contemplation to the spiritual understanding of what is beyond the world and through the putting off of sandals to have a perfect change from the former life related to the flesh. 47 Contemplation of the parts of the sacrifice And equally again this is what the same most divine Moses indicates in the arrangements for the sacred sacrifices, when he orders the fat, the kidneys, breast and the lobe of the liver to be cut off, 129 that the principal powers of the passions that are in us, I mean the incensive and desiring parts, that is the real material dyad, and their activities, are to be cut off and melted away in the divine fire of the hidden power of knowledge. For the desiring part is indicated by the kidneys, and its activity, that is pleasure, by the fat, the incensive part by the breast, and its activity by the lobe of the liver, in which
- Page 105 and 106: 96 DIFFICULTY 10 D 1112A B C to mak
- Page 107 and 108: 98 DIFFICULTY 10 C D 1116A Spirit o
- Page 109 and 110: 100 DIFFICULTY 10 C unshakeable lan
- Page 111 and 112: 102 DIFFICULTY 10 D 1121A B 9 Conte
- Page 113 and 114: 104 DIFFICULTY 10 C D 1125A finding
- Page 115 and 116: 106 DIFFICULTY 10 1128A B C diligen
- Page 117 and 118: 108 DIFFICULTY 10 D 1132A B by natu
- Page 119 and 120: 110 DIFFICULTY 10 B C D 1136A diffe
- Page 121 and 122: 112 DIFFICULTY 10 1137A B C into th
- Page 123 and 124: 114 DIFFICULTY 10 D 1141A B their c
- Page 125 and 126: 116 DIFFICULTY 10 C D 1145A B which
- Page 127 and 128: 118 DIFFICULTY 10 B C D 22 Twofold
- Page 129 and 130: 120 DIFFICULTY 10 D 1152A B invisib
- Page 131 and 132: 122 DIFFICULTY 10 C D 1156A circums
- Page 133 and 134: 124 DIFFICULTY 10 1157A B C corrupt
- Page 135 and 136: C D 1161A 126 DIFFICULTY 10 B 31 Fu
- Page 137 and 138: 128 DIFFICULTY 10 B C D 1165A which
- Page 139 and 140: 130 DIFFICULTY 10 1168A B C through
- Page 141 and 142: 132 DIFFICULTY 10 C D 1172A B sense
- Page 143 and 144: 134 DIFFICULTY 10 B 1176B C D heap.
- Page 145 and 146: D 1180A 136 DIFFICULTY 10 B limitle
- Page 147 and 148: 138 DIFFICULTY 10 C D 1184A B uncir
- Page 149 and 150: B C D 1188A 140 DIFFICULTY 10 compa
- Page 151 and 152: 142 DIFFICULTY 10 B C D with the in
- Page 153 and 154: 144 DIFFICULTY 10 D 1193A B C unnat
- Page 155: 146 DIFFICULTY 10 C D 1197A Trinity
- Page 159 and 160: 150 DIFFICULTY 10 1204A B C 50 Cont
- Page 161 and 162: 152 DIFFICULTY 10 for whose sake th
- Page 163 and 164: 154 TEXTS The structure of the Diff
- Page 165 and 166: 156 TEXTS B C D no longer tied to e
- Page 167 and 168: 158 TEXTS 1312A D B C (Heb. 9:24),
- Page 169 and 170: 1316A 160 TEXTS C D earth (Col. 1:2
- Page 171 and 172: 162 TEXTS 1408C D 1409A B TEXT Of t
- Page 173 and 174: 164 TEXTS C D 1413A —we dare to t
- Page 175 and 176: 166 TEXTS B C D Another contemplati
- Page 177 and 178: 168 TEXTS B C stop the movement of
- Page 179 and 180: 170 TEXTS 1048A B C D Since, accord
- Page 181 and 182: 172 TEXTS D 1052A B C specified in
- Page 183 and 184: 174 TEXTS 1056A D B shows that what
- Page 185 and 186: 1060A 176 TEXTS C D energy, have ac
- Page 187 and 188: 178
- Page 189 and 190: 180 OPUSCULE 7 C D 72A B to his mys
- Page 191 and 192: 182 OPUSCULE 7 D 76A B C imperfect
- Page 193 and 194: 184 OPUSCULE 7 80A C B C has a natu
- Page 195 and 196: 186 OPUSCULE 7 84A C D B the revere
- Page 197 and 198: 188 OPUSCULE 7 88A C D I forbear fr
- Page 199 and 200: 190 OPUSCULE 7 B Since I have now s
- Page 201 and 202: 192 OPUSCULE 3 48A C D B Let no-one
- Page 203 and 204: 194 OPUSCULE 3 C 52A B C The purpor
- Page 205 and 206: 196 OPUSCULE 3 56A B C D the manife
148 DIFFICULTY 10<br />
B<br />
D<br />
1201A<br />
the spirit, if it is attached to the enslaved seed of the flesh, but<br />
that it can happen by the blessed promise, that is, the grace of<br />
deification laid up in hope for those who love the Lord, which<br />
already exists figuratively and can be received in advance. By<br />
faith he was hiddenly assimilated to the reason concerning the<br />
monad, according to which he came to have the form of unity,<br />
or rather out of many was made one, magnificently and wholly<br />
drawn up alone to God alone, 127 bearing on him no trace at all<br />
of knowledge of any of the scattered things, which shows, I<br />
think, the power of the One who granted him the addition to<br />
his name of the letter alpha. 128 Therefore he has been given<br />
the name of father of all those who approach God in faith by<br />
depriving themselves of everything that is after God, who,<br />
through possessing the same features of faith in the spirit, bear<br />
a resemblance as children to their father.<br />
46<br />
Contemplation of Moses’ removal of his sandals<br />
At the beginning of his way of knowledge, when he approached<br />
to see the light that hiddenly appeared in the bush, this is<br />
what that great man Moses was taught by the divine voice,<br />
which said, Loose the sandals from your feet, for the place<br />
where you are standing is holy ground (Exod. 3:5): he<br />
marvellously learnt, I think, to set his soul free from any<br />
inclination towards bodily things, for it was about to be made<br />
the way through contemplation to the spiritual understanding<br />
of what is beyond the world and through the putting off of<br />
sandals to have a perfect change from the former life related to<br />
the flesh.<br />
47<br />
Contemplation of the parts of the sacrifice<br />
And equally again this is what the same most divine Moses<br />
indicates in the arrangements for the sacred sacrifices, when<br />
he orders the fat, the kidneys, breast and the lobe of the liver<br />
to be cut off, 129 that the principal powers of the passions that<br />
are in us, I mean the incensive and desiring parts, that is the<br />
real material dyad, and their activities, are to be cut off and<br />
melted away in the divine fire of the hidden power of<br />
knowledge. For the desiring part is indicated by the kidneys,<br />
and its activity, that is pleasure, by the fat, the incensive part<br />
by the breast, and its activity by the lobe of the liver, in which