St. Maximos The Confessor - The Ambigua Vol. I Part 2

AMBIGUA TO JOHN
22b. J\llri 0t:wp[a de; TOV mhov cruvwµoc;
53 Kai iva O"VV£AWV £11tW, 6 µ~ U1tt:A0wv TOV 'rijc; aµap-dac:;

~uy6v {see Ex 1:10-14}, µ~.£ •4' 0oAt:p@ -.wv 1ta8wv p£uµa-.t
Sui njc; Kmcijc; E1tt0uµ[m; fou-.ov tµ1tV[~ac; {see Ex 1:22, 2:3},
Kai a[cr0~0'£l Tp£<p£0'8at 't'fi 1tt]yfi TWV ~boVWV avacrxoµt:-
VO<; {see Ex 2:7-9}, a:1to1e-rdvac; Se µallov TO <pp6v17µa rfi<;
crap1<6<; {Rom 8:6; see Ex 2:12}, TO -rupavvouv 'cii<; tumc:;
Tr]V £UY£V£LaV, Kai 1telVTWV 't"WV cp8t:tpoµtvwv imt:pavw
yev6µ£voc; -rov 1tAavov wfnov 1e6crµov wcr1tt:p Aiyu1tT6v
-nva cpuywv {see Ex 2:15}, -rov £K8A[~ov-ra -.aic; <TW[laTLKaic:;
cppov-r[crt 'tOV SwpaTLKWTaTov vouv, Kai 1eae· ~crux[av
tau-.@ <ruyy£V6µt:voc; Kai <j)LA01t6v(f' crxoAfl 'rijc:; 8t£7toU<rt]<;
8dwc; TO nav 8dac:; 1tpovo[ac:; -r~v crocp~v oi1eovo[,Liav Sta
Trj<; £1tl<T1"flµOVLKij<; TWV OVTWV 0t:wp[ac:; apprrrwc; 818a-
xt}dc;, KCLVTt:u0£v Sui µucr'tlKij<; 8rnAoy[ac;, fJv K.aT' £Kcr-ra-
aTv appt].OV vouc:; Ka0apoc; Sia 1tpocrwmc; 1tlO'T£U£Tat
µ.6voc; , we:; tv yv6cp41 Tfi ayvwcr[q acpetYKTW<; 8E@ crur-
yev6µ£Voc:; {see Ex 19:16, 19-20; Hbr 12:18}, Kai eauTov
i:a-w0£v KaTa vouv £U<T£~dac; S6yµacrt Kai ttw0£v, we:; Tac;
n'AaKa<; 6 Mwi.icrijc:;, ap£TWV xaptcrL, SaKTIJA(p Bwv {Ex
3I:18} T(f) ay[ep flv£uµa-rL tnapatac;, Y) ypa<pLKW<; £im:iv, 0
bl6µt:vo<; crvyica1eovxt:laBa1 Tei} Aa4i rov E>wv µaUov fj 1rp6u-
1ea1pov t:XEtv aµapTia<; ,br6Aavutv, ,cai -rwv lv Al-yiinep 817-
CTavpwv Tov 6vt:1S1crµov wv Xp1uwv Ttµulm:pov ,cp{va <; {Hbr
n:25-26], -rouTfo-rt 1tAouwu Kai 8ot11c:;, .wv 1tpo01Ca[pwv
Kat cp0t:tpoµtvwv, WU<; U1t£p ap£tii<; £KOUCTLW<; av0atpouµ£-
VO<; 1tOVOU<;, oihoc; Mwi.icrijc:; 7rVWµa-nKO<; ytyovt:v, OVX
2 34
AMBIGUUM IO
22b. An additional concise contemplation of Moses
To speak concisely, the person I am describing is one who 53

has not come under the yoke of sin, nor drowned himself
through evil desire in the murky stream of the passions, nor
consented to quench his thirst at the fountain of pleasure,
by which I mean bodily sensation, but rather has put to
death the mind of the flesh (which tyrannizes the nobility of
the soul), and has risen above all corruptible things-flee-
ing from this deceptive world as if it were another Egypt,
which through bodily cares occludes even the most clear-
sighted intellect-and who has turned to himself in tran-
quility, (1149B] and who, after diligent reflection, through
the scientific contemplation of beings, has been ineffably
taught the wise economy of divine providence that divinely
directs the universe, and has advanced from there through
mystical theology, which the pure intellect alone in wordless
ecstasy faithfully accepts through prayer (inasmuch as he
has entered into the dark cloud and through unknowing
converses with God in a manner beyond words), and, in ac-
cordance with his intellect, has inscribed himself inside
with the teachings of piety, and outside with the graces of
the virtues, just as Moses inscribed the tablets by the finger of
God, which is the Holy Spirit. To state this in the language of
Scripture, he has chosen to share ill-treatment with the people
ofGod rather than to enjoy the fleeting pleasures ofsin, and comid-
ers abuse suffered for Christ greater wealth than the treasures of
Egypt, that is, rather than wealth and glory, which are fleet-
ing and (n49C} corruptible, he freely chooses arduous la-
bors for the sake of virtue. Whoever has done these things, I
say; has become a spiritual Moses, and he speaks, not with
235
AM:BIGUA TO JOHN
6pa-r4'> 61aAEYOl,(-£VOc; <l>apaw, aAAa aop,h<¥ -rupavvep

'lroxwv cpovw-rfi Kai KaK(ar; apx11Y'f' -r4> 61a~OA<¥ Kai ,arr;
aµcp' mhov 1tovripair; Suvaµe:cn µe:0' i]c; 6ux xnpor; tmcptpe:-
-rai pa~6ou, ti]<; Ka,a TO 1tpaK'tlKOV <j)l]l,ll WU A6you 6uva-
µe:wc;, vo11-rwr; 1tapa,acrcr6µ£Voc;.
23. 0Ewp[a 7tEpi WU 7tW<; TOU<; 1tpo VOl,LOU Kai l,LETa

v6µov ayiouc; ·nc; µ1µf]cracr9m Suva-rm, Kai -ric; ~ wu
cpucr1Kou v6µou Kai -rou ypan,ou Ka,a ~v Eic;
illf]Aouc; µe:,axwptJC1LV ,au,6,11r;
54 ncraUTwc; St. Kai 1ravrac; -roi>r; ay[ouc; exacrwc; ~µwv

8t:AWV de; tau,ov µe:,a8£Ivat Suva.at, 1rpor; £Kacrrov 7tVEU-
µa-rtKW<; EK 't"WV 7tEpl amou Ka0' icrwp[av 'TU1tlKW<; ye:-
ypaµµtvwv µopcpouµEvoc; (crovtpaivt: yap ba:.ivou; wm1ewc;,
'Pl'JO'LV 6 8e:io<; Cl7tOC1WAO<;, iypaq,17 Si 1rpo~ voveuriav 1µwv,
Ei~ OV<; -ra -rD.17 TWV alwvwv ,carf/VTYJO'E (1 Car 10:11}), 1tpoc;
µtv -roi>r; 1rMat npo v6µou ay(ouc;, ano µtv K,(cre:wr; K6crµou
~v 1tt:pi ewu yvwcr1v EUC1E~W<; 1top1~6µe:vor; , ano St -rfi<;
,o 1riiv crocpwc; 61otKOuC1tJ<; npovoiar; -rac; ape:.ar; Kawp0ouv
616aC1K6µe:vor; , Ka-r' at'.rrouc; eKdvouc; wi>r; 1tpo .ou v6µou
ctyiouc;, Ol Sux 7t<XV't"WV cpucrtKwc; tv tauwT<; 't"OV ypamov EV
1rVEUl,la.t 1rpoxapa;av.E<; VOl,(-OV EUC1E~E(a<; Kai apEtij<; WL<;
Ka,a v6µov dK6-rw<; 1rpoe:~A~811crav t;e:µ1tAap1ov, tµplt-
,fra-rt: yap, q>tJCTL, 1rpo<; Appaaµ TOV na-rtpa vµwv, ,cai Lappav
rr,v wSivovcrav vµac; (Is 51:2}, 1tpo<; 6t. WU<; Ka-ra v6µov Sta
-rwv tvwAwv e:ir; e;riyvwcrtv wu tv au-raT<; 61tf]yopwµtvou
0e:ou 61' Eucre:~our; tvvoiar; avay6µe:vo<;, Kai wir; Ka8~Koucrt
236
AJ\iBIG U Ul\1 IO
any visible Pharaoh, but ranges himself spiritually against

the invisible tyrant, the murderer of souls, and the origina-
tor of evil, that is, the devil and the wicked powers that flank
him, armed with the rod that he holds in his hand, by which
I mean the power of reason turned to the life of ascetic
practice.39
23. Contemplation of how one can imitate the saints

who lived both before and after the law, and on what is
the identity of the natural and written law when
each is passing reciprocally into the other
In the same way, any one of us who so wishes can transfer 54

all the saints to himself, {n49D} spiritually forming himself
after the example of each, based on what has been figura-
tively written about each one, for the divine apostle says
that these things happened to them figuratively, and they were
written down for our instruction, upon whom the end of the ages
has come. Forming oneself according to the saints who lived
before the law, one may piously acquire knowledge of God
beginning from the creation of the world, and from the
providence that wisely governs the universe, one is taught
how to live virtuously, following the example of those same
saints, who, prior to the law, in all that they did, naturally
inscribed within themselves by the spirit the written law,
{n52A] and so quite rightly have been put forward to those
under the law as an example of piety and virtue, for look, it
says, to Abraham yourfather and to Sarah who bore you. 4°Form-
ing oneself in accordance with the saints who lived under
the law, one is raised up by pious thought to know God as
He had spoken through the commandments; is adorned
237
AMBIGUA TO JOH
TWV ape-rwv -rp61t0L<; St' evyevoii<; npa.~EW<; KaAAW7tt~6µt:-

voc;, 1<al Ta1hov -rciJ ypa1tT4i v6µ~ Tov <puolx:ov ovTa 1tat-
8w6µevoc; , OTaV croq,wc; Sta cruµ~6AWV KaTa Tr]V 1tp<l~LV
1COtKlAA:r1Tat, Kal i:µ1taAtV T4) <pUOlK4) TOV ypaTCTOV, OTav
EVOt:t8iic; Kal anAoiic; Kal cruµ~6Awv tv -rote; a~iotc; Ka-r' apE-
-riJv TE Kal yvwcnv Sta Aoyou Kal eewp[ac; £Aru0epoc; ytvri-
Tat, KaT' au-roi>c; txdvouc; wuc; tv v6l,l~ ayiouc;, oi To
ypaµµa W0'1CEp KMUf,Ll,la 1t£pLEAOVTEc; 43 TOU 1rVEU[laTO<;, TOV
cpuOlKOV VO[lOV £XOV.£<; 44 7tVEUi-LaTtKW<; Stt:8dx011crav.
24. dO-rt Kal oi x:aTa v6µov i:iytot nveuµanKw<;

TOV VOl!OV £KS£X6[,LEVOt TI]V St' auwii
(:ll']VUOµt:Vl'}V xaptv npoi~AE7tOV
55 IIavTt:c; yap StapMSriv hipav napa TI]V VO[,LLK~V fot:-

cr8at AaTpdav 1tpo8ewp~cravTE<; TO Ka-r' av~v <pav11a6µe-
vov Tllc; 8t:01tpE1tEO'TQTf]c; ~wfi<; T£AEtOV 1tpOEK~putav, Kal
q,ucret np6cr<pop6v TE Kal oiKEL6Tawv, w<; µ11Sevo<; Twv
-rfi
£KTOc; 1tpo<; TEAEIWO'tV £1tt8e6µevo t, Ka8w<; 1[(l(J'L 8fiAOV Ka8-
foTf]KE TOL<; µ~ ayvooticrt Tel Sta TOU v6µou Kal TWV 1tpo-
<pf]TWV 8da 9t:0'1ticrµa-ra. "01tep µaAtcrTa D.a~l8 x:al 'E~t:Kiac;
x:al T4i Ka9' f:aUTOV npoc; TOL<; aAAOt<; £Kcmpo<; SpciµaTL
1rapt]VLTIETO, 6 µev t'.nre.p Tllc; aµapTta<; VO[lLKW~ TOV 0t:ov
ou1e45 tttArnuµevoc; {2 Kings 24:w}, 6 Se. npoa9~KU ~wfi<;
t-rip~ napa TOV v6µov ernll<ii napa TOD emu creµvuv6µt:-
vo<; {4 Kings 20:1-n}.
AMBIGU UM IO
with the proper modes of the virtues through noble action;

and is taught that the natural law is identical to the written
law, when it is wisely diversified by symbols in the course of
actual practice, and again that the written law is identical
with the natural law, when among the worthy in virtue and
knowledge it becomes a single form, simple and free of sym-
bols through reason and contemplation in accordance with
the saints themselves who lived under the law, who by strip-
ping away the letter that covered the spirit like a veil, found
themselves in [u52B] spiritual possession of the natural law.
24. That by receiving the law spiritually,

the Old Testament saints had anticipated
the grace signified through the law
For all of them, clearly foreseeing that there would come 55

another form of worship besides that established by the law,
preached beforehand the perfection that would be made
manifest through this new life so greatly befitting God, and
yet so appropriate and most properly related to nature, for
they themselves needed nothing external for their own per-
fection, which is obvious to anyone familiar with the divine
predictions in the law and the prophets. This is precisely
what is being hinted at by David and Hezekiah- not to
mention all the others, each one of them with his own par-
ticular story-the one unable by means of the law to propi-
tiate God on account of his sin, and the other boasting of
the addition of years to his life, [1152C] which he received
from God by another ordinance outside the law.
2 39
AMBIGUA TO JOH
25. "On Kal t'.nre:p Tov ypanTov Kai u1ttp Tov

Cf>UOlKOV voµov yivETat 6 Tei> Xptcr-rQ yvl')O'LW<;
Sta 'tWV apETWV KaTCl Sta0EO'LV aKOAou0wv
56 Ou8tv 8e: TO KWAUOV, we; oif!at, lcr-rl TOV EV "t"OtJTOl<;

1tpo1tm8w0ma TOL<; VOf!OL<;, T4' Cf>UO'LKQ TE <pYJ(:ll Kai T4)
ypa1mf), 0rn<pLAW<; Kai u1te:p wu-rouc; 46 yevfo0m ew-
1tprnwc;, Kai TOUTWV xwpic; S1' EiALKptvoiic; 7tlO"tEW<; µovep
T4) E.1tl TO aKpo-ra-rov ayaeov ayovTL AOY<iJ yvricr[wc; C{l(O-
Aou0~crav-ra, Kai f!YJbEvoc; KaT' EVVOLav TO 1tapa1tav Cl1t'TO-
[!EVOV 1tpctyf1aTO<; fJ Aoytcr1:1ou fJ vo~f!aTO<; otc; ~ 61rwcroiiv
OUO'a 1taVTO<; TOU 07tWO'OUV VOOUf!EVOU TE Kai OVTO<; <pu<n<;
TE Kai yvwcnc; u1ro1ti1tTEL Kai Ef!<pa[vETaL, wcr1tEp dKo<; TOV
foEcr0at yvl')cr{wc; 1tpo8t1:1Evov rciJ Std71)..v86rt wi"; ovpa-
voiu; 'I'J<TOV {Hbr 4:14}, Kai Tfi 1rapaSdt£1 -roii 9dou cpwTo<;
Suvri9ijvm ri]v ctAYJ0~ TWV OVTWV, we; £C1TLV av9pW1t<i,l 8u-
va-r6v, cruveKSOXLKW<; u1r0St~acr8m yvwO'lv.
26. 0Ewp[a wii Tp61tou Ka0' ov U1te:p TOV

<pUO"LKOV Kai TOV ypa1tTOV voµov y[vETaL
0 bLCl 1tClVTWV TQ 0E4) yevoµEVO<; Etl7t£L9~<;
57 El yap nacra ~ TWV OVTWV q,ucrtc; de; TCl VOl')Ta Kai 't'Cl
atcr0ri-ra StnpYJTal, Kal Ta µe:v AEYETaL Kai £0"tLV alwvLa, we;
tv atwvt TOU dvm Aa~OVTWV apxriv, Tc:( 8e: XPOVLKCl, we; E.V
xpov<iJ 1tE1to1riµtva, Kai Ta (:l£V u1to1t[1tTEL vo~O'£t, -ra 8t
atcr8~crEL, Sia Tf]V Tau-ra ill~Ao1c; lmcrcp{yyoucrav wii
Ka't'a. <ptJO'LV O"XE'tlKOU tSul>(-laTO<; <lAUTOV Suva(-ltV, 11:oll~
240
AMBIGUUM IO
25. The one who through the virtues and

by disposition genuinely follows Christ
transcends the natural and written law
There is nothing, it seems to me, to hinder a person who 56

has received preparation in these, I mean to say the natural
and written laws, from living in a manner pleasing and ap-
propriate to God, indeed beyond these and even without
these, through pure faith, from genuinely following reason
alone as it leads him to the highest Good, in such a way that
his mind touches absolutely no object, thought, or con-
cept- to which every nature and {n52D] all knowledge (in
things either real or conceptual) are subject and manifested.
And this is wholly fitting for the one who has proposed gen-
uinely to follow Jesus, who passed through the heavens, so that
he might be able to receive comprehensively,41 to the extent
that this is humanly possible, the true knowledge of beings
through the manifestation of the divine light. {n53A]
26 . Contemplation of the mode according to which

the natural and written laws are transcended by the
person who in all things is obedient to God
For if every nature of whatever exists is divided into 57

things that are either intelligible or sensible, and if the for-
mer are said to be and are eternal (insofar as they received
the beginning of their being in the age42 beyond time),
whereas the latter are temporal (insofar as they were created
in time), and if the former are subject to intellection,
whereas the latter to sensation, this is due to the indissolu-
ble power of their natural property of relation which has
AMBIG U A TO JOHN
rap ~ npoc; -ra voouµ£Va 'tWV voot'.,v-rwv Kai 1tpoc; -ra

aicr9tJ-ra 'tWV atcreavot,ttvwv ~ crxecrtc;, o 6e liv0pwnoc; EK
'VUXtl<; 1eai crwµawc; WYXllVWV aiCT9tJTlKOV 6ta -rij<; Ka-r'
tnaAAarrJV 1tpoc; £Kan:pa .a -rijc; K'tl<Tt:wc; -rµ~µa-ra <pv-
CTlK~<; CJXfoEWC, TE Kal i6LOTfJ'tOC, Kal 7tt:ptrpa<pt:'tal Kai 7tt:pl-
rpaq>t:L, 'tO µev •ft oucr(q., TO 6t. .ft Svvaµt:L , we; -roic; tavwu
1tpoc; -rau.a Statpouµevoc; µtpt:cn , Kai -rav-ra Sta -rwv
oha:[wv µepwv tav-rQ Ka0' evwcrtv £7tL<T1tWµ£voc;· 7tt:pt-
rpa<pecr0at rap WLC, V011.0L<; Kal aicr9tJWi<;, W<; o/Vxrl -rvr-
XctVWV Kal crwµa , Kai 7tt:ptrpa<pt:LV -rau.a Ka-ra 6uvaµtv
7t£<f>VKEV, WC, VOWV KaL a icr9av6µt:VO<; .
58 ·o Se E>eoc; Cl7tAW<; Kal aop[cr-rwc; U1tE.p 7'CClV'ta .a ov-ra
tcr-r[, .a 7tt:pttxov-ra. 't£ Kai 1tt:ptexoµeva Kai njv, WV OUK
liveu -rau-ra, xpovou q>tJ[!i Kal aiwvoc; Kai T07t0l) <f>OO"LV, oic;
TO miv 1rt:ptKAEl£TaL, we; 7t<l<1l 1tav-rt:AW<; acrxe.oc; wv, lipa
crwq>povwc; o Otarvouc; 1tw<; tp~v TOU E>rnu &i, -rou unt.p
Aorov Kai yvwcrtv Kal TI!lO"l'JC, Cl7tAwc; -rijc; o[acr6~1tO't£
1tav-ra1tacrt CJXfoEW<; t~n ptjµEVOU Kai <f'UO"t:W<;, 1tav-ra -ra
ai<18tJ-rCl Kal vori-ra Kai nav-ra XPOVOV Kal aiwv a Kal T07tOV
acrxhwc; 1tapt:A£UO"£'tat, Kai nacrric; 'tfAEU-rafov OAt]<; -rijc;
Ka-r' afo9tJO'lV Kal Mrov Kai vouv tveprdac; fou-rov U1t£p-
<puwc; a1roruµvwcrac; ctpp~-rw<; 't£ Kai arvwcr-rw<; -rij<; U7tEp
Mrov Kai vouv 9dac; -rt:p'ltVO'ttJTOC, tmn:o~e-rm, Ka9' ov
AMBIGUUM IO
bound them all tightly together, for mighty indeed is the re-
lationship of intelligible beings to the objects of intellec-
tion, as is that of sensible beings to the objects of sense, and
thus man, fashioned of soul and sensible body, through his
proper, natural relation of reciprocity to each of these parts
of creation, is both contained within these divisions and
[n53B] contains them: the former by virtue of his substance,
and the latter by his potential, for being himself extended
into these two divided realms, he is able by virtue of his own
double nature to draw them together into a unity, for he is
contained within the intelligible and sensible, insofar as he
is himself a soul and a body, yet he has the potential to con-
tain both of these realms within himself, insofar as he pos-
sesses both intellect and sensation.
God, on the other hand, is absolutely and infinitely be- 58
yond all beings, including those that contain others and
those that are themselves contained, and He is beyond their
nature, apart from which they could not exist, by which I
mean to say apart from time and the age beyond time, as
well as place, by which the universe is limited, for God is ab-
solutely unconditioned by any relation to anything whatso-
ever. It follows, then, that the one who has wisely under-
stood how he ought to love God, seeing that God is beyond
all reason, knowledge, and any kind of relation whatsoever
(because He is beyond nature), will pass by all sensible and
intelligible objects, as well as all [n53C] time, age, and place
without establishing any relation to them; and finally, after
having, in a manner beyond nature, stripped himself of ev-
ery activity conforming to sensation, reason, and intellect,
he will attain, ineffably and unknowably, the divine delight,
which is beyond reason and intellect, and he shall attain this
243
AMBIGUA T O JOHN
oISt: Tp61rov ·n: Kai Aoyov 6 -ri]v -ro1au-r11v Swpot'.iflt:voc;

xa:ptv 0eo«; Kai ol -rmh11v napa emu Aa~flV a;tw0tv-rec;,
OUKE'Tl ou8tv q>U<JlKOV fJ ypamov tauTci'J cnJV£7tlKOfllS0!;,lf-
VO«;, 1tClV'TWV aimi'J 'TWV Aexe~vm f) yvwcre~vat 8uvafl£VWV
1tan£Aw«; intt:p~a8tvTwv Kai Ka-racnyacr0tv-rwv.
27. 0t:wp(a di; TO 1tt:pi WU Efl1t£0"0VW«; d«; wuc;

1ncrrac; f>YITOV TOU Euayyt:ALOU {Lk rn:30-37}
59 Kai Taxa wi3-r6 fo-rt 'TO wic; So8cicnv £1ti 8epa1tdq, TOV
AnO'Tdi«; 1CE.pt1rE.CTOVTO«; Svcri S17vapiotc; EV •<i'> navSoxfitAOTlflW<; h,avt:px6f'EVO«; 6 Kuptoc; DWCTElV
urrtaxew [Lk rn:30, 35}, YJ 81a 1ticrn:wc; ytVOflEVtJ 1tav-rt::\~c;
'TWV OV'TWV tv -rote; TfAt:LOL«; aq,aipt:crtc; (cp11cri yap 6 Kt'.iptoc;
OCTTl«; OUK arco-raCTCTt:Tal 1raO'l TOI«; inrapxovmv avroii, ov Svva-
ra{ /,lOV t:Tvat raB17nj«; [Lk 14:33}), Ka0' ~v miv8' eau-rou ~
EaUTOV 7tctVTWV ctq>atpot'.ifl£VO«; dm:Tv OLK£t6-rt:pov, 6 ~c;
croq,ia«; eauTov epaCT'tllv Ka-racr-rf]crac; µ6v4> 8t:Q cruvdvm
Ka-ra;toiiTat, -ri]v euayyeAtKW«; u1ro8etx8eTcrav ulo9t:criav
8e;aflevoc;, Ka-ra -rou«; ay(ouc; Kai µaKapiouc; cmocr-r6:\ouc;,
Ol TO miv eau-rwv OAocrxt:pw«; m:ptt:AOfl£VOl Kai flOV4' St'
oAou T'1J E>eci'J Kai A6y4> 1tpocrq,uvnc;, lSov navra, lq,acrav,
a<pf/KaEJ-EV ,cai f/KoAov8rycraµtv O'Ol [Mt 19:27 }, -rQ Kai -r~c;
q,ucrewc; no111-rft Kai 8o~pt ~c; Ka-ra v6flOV ~0118dac;, 1eal
ov, Kuptov brJAOVO'Tl, WCY1t£p Ml'J9dac; q,wc; µovw-rawv
K'TtJCTClfl£VOl Cl'.V'Ti VOflOU Kai <f'VCTEW«; 7t(lV'TWV flKO'TW<; 're.JV
µe-ra 8eov a:n-rau:rrov TIJV yvwcrtv 1tapt:\a~ov. Airr4'> yap
1t£<pt.>Kf. cruve1eq,aivrn8m Kup[wc; ri -rwv im' avwii yt:ye-
244
AMBIGUUM IO
in a mode and principle known to God who gives such grace,

and to those who are worthy to receive it. Thus he no longer
bears about with him anything natural or written, since all
that he could possibly say or know has been completely
transcended and wrapped in silence.
27. Contemplation of the passage in the Gospel

concerning the man who fell among thieves
And perhaps this is the additional expense beyond the two 59
denarii given by the Lord at the inn for [n53D] the care of the
man who hadfol/en among thieves, which He generously prom-
ised to repay upon His return, that is, the complete negation
of beings by those who have attained perfection through
faith in the Lord, for He says: Whoever does not renounce all
that he has cannot he my disciple. By negating all things from
himself, or to put it more precisely; by negating himself from
all things, the man who has [n56A] made himself a lover of
wisdom becomes worthy to be with God alone, receiving
the gift of adoption exemplified in the Gospels by the holy
and blessed apostles, who stripped away all things from
themselves, and held fast wholly and solely to God the Word
-Behold, they said, we have left al/ things and followed You,
who created nature and helped us by means of the law-and
possessing the Lord as the absolutely unique light of truth,
they rightly received, not the law or nature, but the unerring
knowledge of all that exists after God. For it is fitting that
the knowledge of whatever has been brought into being by
AMBIGUA TO JOHN
vr1µtvwv yvwcrtc;. De; yap -r4"> aicr811-r4"> rJAL4J ava-rtAAov-rt

'J"CUV'ta Ka8apW<; CTUV£K<pa[VOV'taL -ra crwµa-ra, OtJ'tW Kai
0d>c; o vori-roc; tjc; St1cawcr6v11c; 1)uoc; {see Mal 4:2}
ava-rtUwv -r(i> v4">, Ka0wc; xwp£i:0'8aL {mo Tfjc; K"tl<Y£W<; o18£V
mh6c;, nav-rwv tau-r4"> vori-rwv -re Kal a[cr8ri-rwv wile; aA11-
8£i:<; ~ovA£'tat cruv£1e<pav[~ecr8m Myouc;. Kal 811101 wiiw
n;c; e1tl wu opouc; Me-raµopq>wcrewc; wii Kupiou fJ Aaµnpa
'tWV fo8Yj µa,wv -r4"> q>w-rl wii 1tpocrw1tou au-rou yevofllvl'J
cruvtv8nt1c; {see Mt r7:r--9; .M k 9:3; Lk 9:28}, 't(f' 0eQ 'TflV
'tWV µ.e,' airr6v, we; oTµat, Kal 1tepl au-rov cruvayoucra
yvwcrtv. Ou-re yap 8[xa <pw-roc; ,WV a[cr811-rwv 6<p0aAµoc;
ClV'tlAaµ.~avecr8at Suva-rat, OUT£ vouc; xwplc; yvwcrewc; 0wu
8ewp[av 8t;a.cr8m 1tVeu[la,11eiJv. 'E1eci -re yap -rfi chjtt:L -ro
<pw<; 'tWV opa-rwv TIJV av-rLArpjttv 8i8wcr1, Kal tv-rai38a ,4">
V4) TIJV yvGJcrLV 'tWV VOl'J'tWV YJ WU 0wu ETIICTTIJ[lf) xapi~e-
-rat.
28. 0t:wp(a -rou -rp61tou 1ea8' ov 1 tyov£v

wii A.Saµ. 1tapa~aC1L<;
60 AµtAt:L wirr4J [lYJ brepdcrac; ,Q 8d4J 47 q,w-rl -rov Tfjc;

tumc; 6q,8aA[lOV 6 1tpo1ta-rwp ASaµ. 'tU<j>AOU OLKrJV d1e6,wc;
EV CTKO'tt:l Tfjc; ayvwO'[ac; aµ.q,w 'tW X£Lp£ 'tOV Tfjc; UAf)<;
q>opu-rov £KOUcr[wc; a<pacrcrwv µovn a[cr8iJcr£L tau-rov OAOV
£mKAiVa<; £K8£0WK£, 81' ~<; WU mKpO'tCl'tOU 811po<; "tOV
<p8ap-rLKOV [ov dcr8£;Cl[l£VO<; ou8' aunjc;, we; ~~OUAYJ011 , cm-
£Aaucre48 Tfjc; a[cr8iJcrewc;, 8[xa 0wi3 Kal 1tpo emu Kal OU
Ka-ra 0t:6v, we; OUK £0£L, 01!£p aµfJxavov ~v, 'tCI'. wii 0wi3
AMBIG U UM IO
God should appear together with Him. For just as when the
sense-perceptible sun rises on the world, all physical objects
clearly appear along ·w ith it, so too when God, the intelligi-
ble sun of righteousness, rises within the intellect {u56B} (for
He knows how to be contained by creation), He wills that all
the true principles of intelligible and sensible things appear
together with Himself And this is made clear by the bright
radiance of the garments shining in the light of the Lord's
face during His 11-ansfiguration on the mountain, indicat-
ing, I think, that gathered up in God is the knowledge of all
that is after God and around Him. For the eye is not able to
perceive physical objects without light, nor can the intellect
receive spiritual contemplation apart from the knowledge
of God. For just as there the light gives vision the apprehen-
sion of visible things, here the science of God grants the
mind the gift of knowledge of things intelligible. 43 {n56C}
28. Contemplation of the mode according to which

Adam's transgression took place
To be sure, it was because our forefather Adam failed to 6c.>

focus the eye of his soul on the divine light, that he found
himself lost like a blind man in the darkness of ignorance,
and, groping willfully with both hands through the confu-
sion of matter, surrendered his whole being to the power of
sensation, through which, by absorbing the deadly venom of
that most vindictive beast, he was unable, by means of sense
perception, to make his own (as one must not) the things of
God without God, and before God, and not according to
247
AMBIG U A TO JOHN
£X£lV £7nTY]b£Uom;. T~v yap cruµ~OUAOV 1tapa8£;aµEVY]V

TOV oqHv 8rnu 1tA£0V 1tapa8d;a(l£VO<; afo0Y]OlV Kai WV
an11yop£U(l£VOU ~UAOU, 4i Kai eavawv O'UV£LVaL 1tpo£Ot-
8axeri TOV Kap1tov optyoucrav {see Gen 2:17}, ~pw<re:wc;
anapxriv 1tOtY]O'<l(lEvoc; 1tp6oq,opov -rQ Kap1tQ ~v ~w~v
(l£-rY]AAa;aw, ~wv-ra TOV eavawv tau-rQ Ka-ra nav-ra ,ov
XPOVOV WU 1tap6vwc; Katpou 8Y](ll0Upyf]<rac;. Ei yap
q,8opa ye:vfoe:wc; t'.mapx£L 6 eavawc; , a.d 8£ TO St' bnppoijc;
-rpoq,wv ytVO(l£VOV cpu<rtKW<; q,0£[pe:,at O'W(la 'tfi pofi 8ta-
1tVEO(l£VOV, a£i apa St' wv dvm niv ~w~v bdcr-rwcr£v
a'.K(la.tovra fou-rQ 'TE Kal fj(llV 'tOV 0avawv O J\.8a(l O'UV-
ETI)pl'JO'EV. '!le; £iye: ,Q 0£Q (laAA.OV ~ Tfj O'UVOiK4) 1t£LcrBdc;
-rQ ~UA4)-rijc; ~wijc; 81£-rpa.q,11 , OUK av TrjV 8o8cicrav cmtee:w
a8avacr[av ad <rUVTYJpouµtv11v -rfi (l£ToXfi -rijc; ~wijc;, £1t£LO~
ncura ~w~ oiKdq TE Kal ica-raAAfJA4J ntq,uic£ <ruv-r11p£TcrBai
-rpo<pfi. Tpoq,~ Sr. -rijc; (laKap[ac; £K£iv11c; ~wijc; fo-r1v olip-roe;
oiK wv ovpavov Ka-caf3ac; 1eai {wryv S18ouc; Tc'iJ K.6aµep ijohn
6:33}, Ka8wc; au-roe; 1t£pl tauwv EV Wt<; EuayyEALOL<; 6
atw8~c; a1te:q,fJva-ro Aoyo<;, ~ 81a-rpaq,ijvat µ~ ~OUAY]8d<;
6 npw-roc; av8pwnoc; -rij<; (lf.V 0dac; ELKO't'W<; an£ytve:w
~wij<;, <lAAY]<; Of. eavawu y£vvf)wpo<; £1[£Aa~£W, Ka8' ~v
niv µEV liAoyov tau-rQ (lOpq>~v tm8E(l£Voc;, -rijc; 8da<; St
TO aµfJxavov a'.(lavpw<ra<; KaUo<;, ~opav -rQ 8ava-r4J ~v
ana<rav (j)UO'LV 1taptSwK£. ~L' ~<; 6 µlv eavaw<; ~fi 81' OAOU
wv XPOVtKou wuwu S1a<r-rfJflawc;, iJµiic; ~pwcrtv no1ou(l£-
vo<;, iJµeTc; 0£ ~wµEv OU0£1tO'TE, ad Sta q,8opa.c; im' auwv
xa-re:<r016µ£VoL.
AMBJGU U M JO
God, which is, in any case, impossible. For when, instead of

God, he accepted the evidence of his senses, which had al-
ready come under the influence of the serpent, sensation
began to desire the fruit of the forbidden tree (even though
he had been told that it was bound up with death), {1156D]
and by partaking of its fruit he set in motion the whole cycle
of bodily nourishment, thereby exchanging life for death,
and giving life to his own death for the whole temporal dura-
tion of the present age. For if death is the corruption of
growth, and if the body, which is nourished by the constant
ingestion of food, naturally suffers corruption because of
such ingestion, it follows that, in the very activity of eating,
which Adam believed would support life, death found op-
portunity to flourish, both in him and for us. If instead of
his wife he had trusted God, and been nourished from the
tree of life, he would not have lost the gift of immortality,
which is maintained perpetually through participation in
life, {n57A] for all living things are naturally sustained by
the type of food that is appropriate to them. But the food of
that blessed life was the bread that camedown from heaven and
gave life to the world, just as the Word says about Himself in
the Gospels (and He does not lie); and so, by not wishing to
be nourished by the Word, the first man fell away from di-
vine life, and embarked upon a different life which engen-
ders death, a life in which he acquired for himself an irratio-
nal44 form, obscuring the inconceivable divine beauty, and
he handed over all creation as food for death. It is by means
of this food that death has remained alive down through
the present day, gnawing away at us, whereas we ourselves
never really know life, being ceaselessly devoured by death
through corruption. {u57B]
249
AMBIGUA TO JOHN
29. "0-rt EK -rfi<; a<TTawu 1t£pt<popa<; -rfi<; 1tapoucrtJ<;

~wijc; a.U11v dvm UJV a11.110fj xai 0dav Kai
wcrmnw<; txoucrav ~wriv £7taLO£U0ricrav ot aytoL
..H<; 4 9 -ro a8pave.<; Kai C<AA£1ta11.11.ri11.ov cro<pw<; Ka-ravof]crav-

-r£<; ot ayLOL UJV av0pc.:mm<; 1tpo11rouµtvw<; EK E>rnfi 8£8w-
PYJ{,1£Vt]V -rau-rriv µii dvm UJV ~wf]v, w<; £LK6<;, t:1tat8£u811-
crav, aU11v 8t. 0dav Kai wcrau-rw<; f\oucrav, ftv µa11.tcr-ra
odv U1t£Aa~ov tav-r(iJ 1tp£1tOV'tW<; aya0ov OV'ta 'tOV 0£C',v
7tpOl'JYOU[!£VW<; bt]l;llOUpyfjom, [!UCT'tllCW<; t:8t8ax0tJO'aV,
7tpoc; ftv Sia O'o<p[ac; Ka.a TtJV xa:ptv 't'OU I1v£uµaw<;, W<;
tq>LX't'OV av0pw1to1c; 'tOL<; U1t0 0avawv, 'tO oµµa ~c; 'iroxri<;
avav£ucrav.£<;, Kai tv8ta8frwc; 'tOV alJ~<; 0£iov t'.mo8£;aµ.£-
VOl n68ov, ano8fo9at Sdv -rat>'tt]V UJV napoucrav ~w~v
dK6-rw<; ci>fJ8110"av [see Eph 4:22], d !(EAAOL£v Ka8apw<;

t1<dv11c; Ka'ta 'tOV Sfov.a 11.oyov £'.TCLAfJ'V£0'0aL. Kai £1t£LO~
~Wfl<; cmo8£0'L<; 0ava:TOU xwpi<; 01.J y[V£'tat, 8avawv au-rfi<;
btevoricrav UJV ct'.TCO~OArJV njc; Ka'ta crapKa CT'topn<;, 81' 11c;
de; 't'OV ~[ov ~ WU eavawu ytyov£v dcro8o<;, Yva 8ava-r4,>
eava-rov emvof]cravrt:<; WU ~ijv •4' 8ava,4,> '.TCaUCTWV'taL, TOV
TL£1-WV lvavrlov Kvplov 8avawv [Ps 115=15] cmo8av6v-r£<;,
TOV ov-rwc; 'tOU ov-rwc;50 8avawv 8ava-rov, 't'OV 'tfJV <p8opav
~ q,8dp£tv Suvaµt:vov, 'tfj St. µ.aKap[~ ~wfj Kal aq,0ap0'[~

tv -roT<; a;[o1c; 1tapt:xoµ.£vov dO"o8ov.
To yap nepa<; ~ ~ 1tapoucrtJc; -rau-r11<; ~wij<; ov8t. 0avawv
ot~aL OLKaLOV 6voµa~£LV, C:XAACI'. 8avawu a1ta11.11.ayf]v, Kai
<p0opac; xwptcrµov , Kai 8ou11.dac; EA£U8t:p[av, Kai -rapaxijc;
7rau11.av, Kai '.TCOAf[!WV ava[p£0'LV, Kal CTUYXUCY£W<; napo8ov,
AMBIGUUM IO
29. That from the unstable whirling about of

this present life, the saints were taught that
true and divine life is something different,
and always remains the same
Having wisely reflected on the futility and transience of 61

this present life subject to the sway of the senses, 45 the saints
realized that it could not possibly be the same life that had
originally been given by God to man, and thus they were se-
cretly taught that there is another life, divine and unchang-
ing, which God created in the beginning, consistent with
His goodness. With the wisdom granted to them by the
grace of the Spirit, they turned the eye of the soul to that
life, as much as was possible for men subject to death, and,
filled with divine longing for it, they rightly understood that
in order to lay hold of it purely and properly, it would first
be necessary to set the present [1157C} life aside. And since
there is no setting aside of life without death, they arranged
for its demise by rejecting affection for the flesh, through
which death gained entry into life; and by discovering a
death for death they ceased to live under the power of death,
and when they do die their death isprecious to the Lord, and the
death that they die is the death of real death, able to corrupt
corruption itself and to grant those who are worthy entry to
blessed life and incorruption.
For I do not think that the end of this present life is 62
rightly called death, but is rather a deliverance from death, a
separation from corruption, liberation from slavery, the
cessation of turmoil, the [n57D} banishment of wars, the
AMBIGUA TO JOHN
Kai O"KOWUi; {moxwp11cnv, Kal 'XOVWV (lV£CJlV, Kal ~oµ~~O'EWi;

a.~µou crryfjv, Kai ~pacrµa-roi; ~pe:µ[av, Kai aL<JXUV'li; cruy-
KMuµµa, Kal na8wv cmoqnryfiv, Kai aµap't'iai; a<pavtcrµ6v,
Kai nav't'WV, i'.va O'UVEAWV dnw , TWV KaKWV 1t£ptypac:p~v,
llTCEp St' bcoucriou VEKpwcre:wi; oi aywt Ka.op8wO'av-n:i;
ttvov~ fouwui; wu ~iou 1eal 1rap£.mS1(,lOV~ napfonJO'av
[Hbr 11:13}. K6crµep ,£ yap Kai O'wµa.L Kai 'taTi; tt atJ'tWV
£1taVaO"TCI.O'EO'l ye:vvaiwi; µaxoµf.VoL , Kai TIJV tt aµcpoTv
KCl"t'Cl -ri]v TWV a[cr9~0'£WV 1tpoi; .a a[cr9r]T<l O'UµTCAOK~V
TCapayt:VO[!EVrJV Cl'.1t<l"t't]V a1to1CV[tav-r£i;, Cl'.bOUAWWV f:aU-
TOti; tcput..a;av -rfJi; yvxrji; TO ~[wµa · µa11.a ye: dKo,wi;,
tvvoµov Kpivav-re:i; dvai Kai 6[Katov -ro ~'t"Tov aye:cr9m
µaUov -r~ 1<pdnovt, ~ .o Kpdnov -r~ xdpov1 cruµ.1ro8i~e:-
0'8m, oO'm:p 8~ v6µoi; 8uoi; Kal -roTi; npoatpouµevoti; .~v
t..oytKoi:i; 1rporiyouµtvwi; 1tpt1rouO'av a0"1ra~e:cr8at ~w~v tµ-
1recpu1ewi;, ~v tµ<pe:pwi; 81' 6t..1yap1edai; -ro anpocr8d:i; -rwv
ayy&wv µtµouµtvriv Kal a.ve:wv.
30. "O"t'I µ~ 1<a8' ~µai; ~ ~v cpucr11e~v 8ewp iav, ~

TrJV ypacp11e~v µucr-raywy[av tno[ouv oi liy101
63 'A )J..: t1ravet..86v-n:i; Ka0' dpµov -ra A£L1[0V'ta -rfJi; Me:-ra-

µopcpwcrewi; wi:i; 1tpo0e:wp110c:To"L Ka-ra 8uvaµtv 8ta<J"Ko7tfj-
O'av.e:i; 1rpoO'apµ6crwµev, Yva 6e:1x0fi51 TWV ay[wv ~ EV 1tctO'LV
ct.Kpo-rrii; Kai ~ yvf]O'La npoi; -r~v crap1<a Kai TrJV UAt]V cmo-
6ta0e:crti;, Kai O't'l [.l~ Ka8 ' ~µcii; Kai auwi ~ TrJV KTLO'LV ~ ~V
ayiav rpacp~v UALKWi; TE Kal xaµepnwi; t0e:wpouv, a[0'8~cm
µovov Kat £m<paVELaL<; Kal ~µacn 1tpoi; <iV<l'.Af]\jrlV tij<;
AMBIGUUM IO
passing away of confusion, the receding of darkness, rest

from labors, the silencing of meaningless noise, the quies-
cence of agitation, the covering of shame, flight from the
passions, the wiping away of sins, and, to speak briefly, the
end of every evil, all of which the saints attained by means of
their voluntary death, making themselves strangers and exiles
from this life. For fighting nobly against the world and the
body and the rebellions which they provoke, and destroying
the treachery that comes from them through the entangle-
ment of the senses with objects of sense, they preserved
within themselves the dignity of their soul unenslaved. And,
quite naturally, they judged it to be lawful and just for the
worse to be led [1160A} by the better, rather than for the
better to be bound hand and foot by the worse. This is a di-
vine law, innate within those who choose to embrace above
all a life that is fitting for rational beings, which, by being
content only with what is necessary, imitates the self-suffi-
ciency and repose of the angels.
30. That it is not like us that the saints engage in

either natural contemplation or scriptural mystagogy
But let us now turn back and in sequence apply what we 63

have been saying to those aspects of the 11-ansfiguration that
await our consideration, looking into them as best we can,
so that the excellence 46 of the saints in everything and their
genuine renunciation of the flesh and the material world
might be shown forth. For the saints do not [1160B} con-
template either creation or Holy Scripture in a lowly, mate-
rial way, as we do, since they do not acquire the blessed
253
AMBI GU A TO J OHN
µcucap[ac; yvwat:wc; -rou ewu, -ypaµµarr[ -rt: Kai O"UA.Aa~atc;

tt
xpwµ£Vot , wv -ro n-ra(m, fer-rt nt:pl TYJV 1epio-tv -ri]c; C<ArJ-
0dac; ,c.al o-q>MAm9m, MAa v<iJ µ6v~ 1ea0apw-ra-r4J Kal
1tClO"l'J«; UAIKijc; ct7trJlla-yµtv~ ax>.uoc;. Eint:p ouv £U<r£~wc;
Kpivt:LV ~ouMµt:0a wi>c; -rwv aio-8ri-rwv vori-rwc; 8taO"K.o-
nouv-rac;52 Myouc;, de; -rriv nt:pi 0wu 1eal -rwv 8dwv airroi>c;
limmo-wv yvwo-tv 6p8wc; 81' eu8dac; -rpi~ou ~a[vov-rac;
Ka-r[801µt:v.
3ra. 0ewp[a de; TI]V Mt:-raµ6pcpwcnv nAaw-rtpa
64 EipfJ't"at 'TOLVUV avw-rtpw o-rt 81a µEV -rijc; -yt:voµtvtjc; lnl

-roii opouc; -rou npoo-wnou -rou Kupiou cpw-rot:18ouc; >.aµ-
npo-rri-roc; npoc; TI]V niicrt Ka86AOU -rote; OUO"LV <l.Al"J7t"TOV TO'U
ewv [lUO""tlKW«; oi -rp10-µa,c.ap 101 Cl1COITTOAOL 1Ca-rc't 't"O cippri-
TOV T£ Kai ayvwo-TOV EXt:tpaywyofiVTO 8uvaµ[v 'T£ Kat
8oiav, -ri]c; acpavouc; 1epucp16-rriwc; -ro q,avev amotc; npoc;
TI]V airr8110-1v cpwc; rruµ~oAOV dvat µav9avov-i-t:c; . 'De; yap
lv-rauea 'TOU -yt:voµtvou q>WTO«; TIJV TWV 6cp8aAµwv VlKq
EV[pyt:taV ~ CllCTt«; ClXWPfJTO«; aUTOt«; btaµtvourra , OUTW
KaK£I 0t:oc; niio-av vooc; 8uvaµ1v unt:p~aivt:1 1eal lvtpyt:1av,
ou8' 01twc; lv -rQ vodrr8a1-rQ vodv 1tt:1pwµtv~ -rov oiovouv
-runov acpdc;. ~1a Si: -rwv ArnKwv iµa-riwv -riJv -re lv -roTc;
lCTLO"[laOW avaAoywc; -rote; 1eae· ouc; -Y£Y£VfJV't"aL A6yo1c;
µeyaAoupy[av Kal -ri]v tv wtc; Mµao-1 -rijc; ay[ac; fpacpfjc;
254
AMBIG U UM IO
knowledge of God solely by means of the senses, or by at-

tending solely to surface appearances and external forms, or
by confining themselves to syllables and letters, over which
men trip and stumble and err in their judgment of the truth,
but solely by means of the intellect, purified to the highest
degree and free from all the mist and obscurity of matter. If,
then, we wish to judge piously those who examine intelli-
gently the principles of objects perceived by sense, we will
ascertain that they travel along a straight path leading to the
true knowledge of God and of divine realities.
31a. Extended contemplation of the Transfiguration
As stated above, it was through the [1160CJ luminous 64

brightness that shone from the face of the Lord on the
mountain that the thrice-blessed apostles, in a manner be-
yond words and knowledge, were mystically guided to the
power and glory of God, which is completely incomprehen-
sible to all beings, and learned that the light that had ap-
peared to their senses was a symbol of the unseen hidden-
ness of God. 47 For in the same way that a ray of light
emanating here overwhelms the activity of the eyes, to
which it remains uncontainable, so too there does God tran-
scend all the power and activity of the intellect, leaving ab-
solutely no trace of any kind in the intellect of those who
endeavor to know Him. By the bright garments, they were
taught, in a divinely fitting way, in an undifferentiated, si-
multaneous moment, both the magnificence that lies within
created things consistent with the principles whereby they
were brought into being, and the deeper meaning hidden
in the words of Holy Scripture, into which only the [1160DJ
255
AMBIGUA TO JOHN
Ka't'a 't'O VOOUl,1£VOV f:LUcrTaywyiav £V -rau-rQ xal iil,la eeo-

1tpem.i<; tStSa01<ov-ro, ola -rfi emyvwcm ,OU ewu cruvava-
q:>aLVOf:LEVt}<; tj<; 't'£ ypaq>tKfi<; Ka,a 't'O 7tV£U!:La 0UV<Xl,1£W<;
Kal -rfi<; tv -ro1<; K-ricrf:Lacn Ka-r' aim:> croq:,ia<; Kal yvwcrew<;,
St' WV 1taALV amo<; avaMyw<; £Kq:>atV£'t'aL . .6.1a OE. Mwv-
0'£W~ Kai 'ffiiou ,wv £Ka-rtpw0ev ainQ cruv6vrwv (-rofuo
yap d<; TI}V e~t-racrtv tj<; eewpia<; A£L1t£'t'at), 1tOAAOU<; Ka-ra

1toAAa<; £1ttvoia<;, wv TIJ1tot 1tpoe~t~At}VTO f:LUO'TI']piwv S1'
ctAt}90u<; 0ewp[a<; yvwO'TtKOU<; inreStxovw -rpo1tou<;.
eewp[a d<; 't'OV Mwi.icrfiv Kai -rov 'ffi[av

65 A' . Kal 1tpw-rov f:LE.V -ri)v 1tepl -rou Se1v 1tav-rw<; cruveivat
-rQ A6y~ Kai 8£4°> -r6v -r£ VO!:ltKOV Kai -rov rcpoq:>t}TtKOV
A6yov Sta Mwi.icrtw<; 1eal 'ffi[ou eucr~t:CT't'a-rt}V EAaf:L~avov
motav, w<; e~ au.au 1eai nepl at'.rrou Kai ov-ra~ Kai cmay-
ytAovra<;, Kai 1tepl mhov iSpul,ltvou<;.
:Q).11 d<; amou<; W53
66 B'. Eha croq:,(av Kai XPl'lcr-r6-11-ra cruvoucra~54 au-re;, Sta

-rwv amwv e1rmSeuov-ro, niv !:Lf.V o-rt Ka-r' auniv S1ayopeu-
-rtKo<; tern 't'WV 1t0tt}'t'£WV OAoyo<; Kai cmayopw-rtKO<; 't'WV
OU 7tott}'r£WV, fJ<; 't'U1t0<; unfipxe Mwi.icrfi<; (croq:,[a<; yap -ri)v
tj<; VO!:L00ecria<; dvat m<n£VO!:l£V xaptv), TIJV OE. O't't Ka-r'
at>'t'T]V 1tpo-rp£1tTtKO<; ta-rt Kal tm<np£1t,tKO~ npo<; -ri)v
0dav ~Wf]V 't'WV ctutj<; a1t0Atcr811crav-rwv, fJ<; 't'U1t0<; unfi PX£V
'fila<; , St' tauwv OAOV 't'O 1tpOq>t}'rlKOV St}AWV xapLcr!:la·
XpfJO'TO'l'J't'O<; yap 0da<; iS1ov yvwptO'l,la 't'WV rcrnAaVt}µ£-
AMBIGUUM IO
intellect may be initiated, and this happens because to-

gether with the knowledge of God comes the spiritual
power of Scripture and the spiritual wisdom and knowledge
of creation, through which God is manifested in ways that
are proper to each. Moreover, through Moses and Elijah,
who were standing on either side of Him (and this is what
remains for us to consider), they received, through true con-
templation, multiple ways of understanding the mysteries of
which these two figures are types. [n61A}
Contemplation of Moses and Elijah

(I} In the first place, it was through Moses and Elijah that 65
the disciples received the most pious notion that the teach-
ing of both the law and the prophets must always be pres-
ent together with God the Word, for they are from Him
and speak of Him, and have been established and built up
around Him.
[Additional contemplations of Moses and Elijah} 48

(2} Through these same two figures the disciples were 66
taught that the company of the Word includes wisdom and
kindness, for it is with wisdom that the Word decrees what
things are to be performed and what things are prohibited,
a wisdom of which Moses was the type (for we believe that
the ability to legislate properly comes from wisdom); and
it is with kindness that the Word exhorts and leads back to
divine life those who have slipped away from it, for which
Elijah is [n61B} the type, and signifies the fullness of the
prophetic gift, for the ability to call back with compassion
257
AMBIG U A TO JOHN
vwv fl !-1-ETCl <ptAav9pwniac; bmTtpo<p~, ~c; Kfjpmcac; -roi>c;

1tpo<pijTac; ytvwcn<oµ£V.
J\AA11 de; au-roi>c; y '

67 f ' . "H yvwow Kal nmSdav, Tr)V µh oTt KaAou Tt: Kal
KaKOU Tijc; dSijcrewc; -rote; av9pw1to1c; urcapxe1 1tapEKTtK6c;.
!Jt.Sw1<:a yap, <pf]<rl, npo npocrwnov CTOV -ri]v tw71v Kai TOV
eavawv {Dt 30:19], t:<p' (fl Tr)V µtv £A.£1V aipe1cr8a1, -rov St
<puye"iv, Kai µ~ we; KaAQ m:pmecretv t; ayvoiac; •4°> xdpovL,
om:p Mwi.ioijc; 1trnpaxwc; UVYJYOPEUTat, rcponmwv £V
fou-niJ Tijc; a:AYJ9dac; -ra ouµ~oAa · TrJV St o-r1 Twv -rote; tvav-
Ti0tc; avtSY)v xpwµtvwv KaTa TOV 'IcrpaijA, OU 1tatSt:0Tr)c;
'IDiac; 6 [,liyac; tytvt:-ro, Kai µ1yvuvTwv a:S1a1epfrwc; -ra.
liµ1K-ra, Tijc; ci81a<popiac; fo-rl K0Aacr-r1K6c;, Kal -rwv nav-re-
Awc; -rciJ KaKQ npocr-re9aµtvwv Tr)V avo1av Kal TrJV rcwpw-
cnv de; fvvo1av aywv, we; A6yoc;, Kal aicr9YJolv.
J\AA11 de; au-rouc; s·

68 ti'. "H rcpa;1v Kal 9ewpiav, Tr)V µh we; Kmdac; avmpe-
TtK~v, Kal K6crµou 81' £1t1Sdtewc; apETWV -rouc; 81' au-rfjc;
ciyoµ.tvouc; 1rav-reAwc; Ka-ra 81a8rn1v -rtµvoucrav, we; Mw-
i.icrijc; Tfjc; Aiyim-rou TOV 'IcrpaijA, Kal 9do1c; v6µ01c; wfi
ITveuµa-roc; £U1t£L9wc; 1tatSt:voucrav ayecr9at· -ri]v St we;
EiSouc; 1eal UAf]c; a.p1ratoucrav, we; Tov 'IDiav To t:K nvpo<;
apµa {4 Kings 2:n], Kal 0£4' Sta yvwcrewc; 1tpocrciyoucrav
TE Kai cruva1t-roucrav U1CO crapicoc; l!YJS' cmouv ~apouµtvouc;,
Sia n,v -rou 1ea-r' au-ri]v v6µou a:9t-r11cr1v, ~ t1rapcm Ka0'
OTLOUV £1CL Tote; Kawpew!-1-acn <pAEY0!-1-EVOUc;, Sta Tr)V
AMBIGUUM IO
those who have gone astray is characteristic of divine kind-

ness, of which we know the prophets to be heralds.
{3} Or they are types of knowledge and instruction. 67

Knowledge, on the one hand, insofar as it enables us to dis-
cern good from evil, for I have set before yourface, Moses says,
life and death, so that you might choose the one and reject
the other, and not out of ignorance fall into evil mistaking
it for the good- a choice which Moses is said correctly to
have made, thereby prefiguring in himself the symbols of
the truth. Instruction, on the other hand, is prefigured by
the great Elijah, for he instructed all those who had shame-
lessly moved against Israel, and who indiscriminately mixed
what should be kept separate; {n6rCJ and he punished
those who were indifferent as well as those who had given
themselves wholly to evil, rationally guiding them from
mindlessness to proper thinking, and from dullness to sense.
[4} Or ascetic practice and contemplation. The former 68

destroys evil, and by the demonstration of its wondrous vir-
tues it cuts off desire for the world in those whom it leads-
just as Moses led Israel out of Egypt-and by means of the
Spirit's divine laws teaches them to obey its leadership. The
latter, insofar as it catches them up from form and matter,
like the chariot offire that took Elijah, leading them through
knowledge to union with God, without the weight of the
flesh (the laws of which have been cast aside), or without be-
ing burned by the fire of their accomplishments, owing to
2 59
AMBIG U A TO JOHN
cruvriµµtvriv 'talc; ovTwc; apt:,aTc; 8p6rrov -rrjc; 7rTWX£la~ ToiJ

7rVE.V£laTO~ [see Mt 5:3}.
'.Allri de; au-rouc; £'

69 E'. "H TC<lAlV Tel Ka'ta TOV yaµov Kai TYJV ayaµ[av
µu<J'TI)pla 1tapa •4'> A6y'1) dvat µav0avOV't£c; 8ta Mwii-
ofoc;, WV 8ux TOV yaµov -rrjc; 0dac; tpa<rwu y£Vfo0at
86;tjc; µ~ Kwlu0tvwc;, Kai 8ta 'ffi[ou, wu navnlwc; ya-
µ1K~c; <TUva<pdac; Ka0apou 81aµdvavwc; , ola wfi A6you
Kai 0£.0U wi,c; AOy~ Tau,a £9UVOVTac;, Ka,a 'tOUc; 0t:tw8GJc;
1t£pi au.wv Kt:tµivouc; v6µouc;, tav, µvITTtKwc; d<mot-
£Tcr0ai KT] punov,o c;.
J\llri de; auwi>c; <n'
7o r.T'. "H ~wfjc; Kal 8av,hou 81a ,wv auTwv Kupiov m-

o-rwc; ov,a 't'OV A6yov 7tAtjpo<popouµEVoL.
J\Mri de; auwi>c; t·

71 z·."H Kai 'tO 1taV'tac; ~fiv -~ 0£.ci> Kai µri8tva 1taV,f.AWc;
nap' auTciJ VEKpov dvat 81a 't'WV aihwv µav0a:vov.£c; , 1tA~V
wu tau,ov Tfj aµap,(q. v£xpwcravwc; [see Rom 6:10-n}
Kai Tfi £KOU<rL<iJ 1tpoc; 'ta 1ta8ri po1tfi 't'OU Aoyov £aU'tOV
a1roK6'1tavwc;.
'.i\Uri de; auwi,c; T]'

72 H'. "H 1tO:AlV 1tpoc; 'tOV Aoyov we; ail17eE1av ov.a [see
John 14:6} KaT CCVaq>opav £Iva( 't'f. Kai 1J1tClPX£lV 'tOUc;
.u:rrouc; ,wv µuo-rripiwv, Kai de; ai,-rov <TVvayrn8ai, ~c; T£
260
AMBIGUUM IO
their poverty ofspirit, which like a cooling dew is mixed with

true virtues. [1161D}
[5} Or, again, the disciples learned that the mysteries 69

of marriage and celibacy stand equally next to the Word, in-
sofar as marriage did not impede Moses from becoming a
lover of the divine glory, whereas Elijah remained com-
pletely free of any marital bond, for the Word of God pro-
claims that He mystically adopts as His sons those who live
in either of these ways through reason and in accordance
with the divinely established laws concerning them.
[6) Or the presence of these same two figures faithfully 7o

assured the disciples that the Word is Lord of life and
death. 49 [1164-A}
[7} Or, through the same two they learned that all are 71
alive in God and that absolutely no one who is next to Him
is dead, except those who have deadened themselves
through sin, and who by their voluntary embrace of the pas-
sions have cut themselves off from the Word.
[8] Or, again, they were enlightened to understand that 72

the types of these mysteries exist for and refer to the Lord,
inasmuch as He is the truth, and that, whether they be legal
AMBIGUA TO JOHN
voµtKfj<; Kat "ti'j<; npoq>rrnKfj<; 1tpayµa·n :[ac; W<; apxiJv Kai

rt;\.o~ [see Ape 21:6, 22:13}, Eq>w-raywyoiivro.
J\ll11 d<; auwi>c; 8'

73 e'. "H 'tCl ~u:-ra et:ov nav-ca Kai EK 0wii yt:yovcna,
WU't£(j'rt -ri]v cpuow 'tWV OV'tWV Kal -rov xpovov, napa -cQ
E>t:4i ov.a CTUVEK<paivt:cr8at Mf]8Wc; <patvo1:1tvCp, Ka-ra '"CO
E<plK'tOV, W<; ah[4> Kai 7r0lfj"tjj. I"lv 'TOU !A£V xpovou 'tU7tO<;
av Elf] Mwuc:rfj<;, OU µ6vov W<; xpovou Kal 'tOU KaT' au-rov
apL0µou 816a01CaAo<; (ouwc; yap npw.-oc; -rov Ka-ca .~v
ytvECTlV wii K6crµou xpovov ~p[8µ11crt:), Kal W<; XPOVLKfj<;
yt:v6µt:vo<; Aa-rpda<; Ka811Y11TIJ<;, MAa Kal we; 1:1~ <ruv-
t:Lcrt:px6µ£Vo<; £.KdVOI<; <rwµa-ctKW<; d<; -ri]v Ka-ranauolV WV
npo<; 'tfj<; 8dac; Ka811YiJrraw Enayyt:A[a<;55 {see Dt 34:4-5;
Ps 94(95):n; Hbr 3=16-4:1} 'tOIOU"rOV yap Kal 6 xpovoc;, OU
cp8avwv ~ ovvt:pxoµt:voc; KaTa Tt)V KLVf]O"lV EKdvoL<; oii<;
npo<; -ri]v 8dav wii µtUovw<; aiwvo<; ~w~v nt<puKt: napa-
ntµrct:Lv. 'I11crouv yap txn TOV nav-roc; ovra Kal xpovou Kal
aiwvoc; 8La8oxov, Kiiv £i illwc; ol 11.6yo1 WV xpovou EV TQ
0t:Q 81aµivw<r1v, W<; Of]AOL µu<r"rLKW<; ~ -roii EV Epf]µ4>
8o8tvw<; v6µou 8La Mwucrtw<; -co1c; -ri]v yrjv Aa~ou<rt -rrj<;
Ka-cacrxfot:w<; <ruvdcro6oc;. Aiwv yap ECTTLV 6 XPOVO<;, chav
cr"tjj 'tfj<; KLVfjJEW<;, Kat XPOVO<; £cr'tLV O atWV, C>'taV µcrpf}Tat
KLvf]crt:L <pt:p6µt:vo<;, we; dvat TOV µtv aiwva, rva we; tv op'l,l
1tt:p1Aa~wv drew, xpovov EcrTt:p11µtvov Klvf]crt:wc;, TOV 8£
XPOVOV aiwva KLVf]crEt µt:-rpouµEvov.
74 Trjc; Si: <pt'.i<rt:w<; 'ffi[ac;, ou µ6vov w<; wi>c; Ka8' tau-rov
aAw~f]wu<; cpu11.ata<; 11.6you<;, Kal '"CO far' auw1c; KaTa
262
AMB IGUU M IO
ordinances or prophetic utterances, they all converge in

Him, for He is their beginning and end.
{9} Or they learned that when G od truly appears within 73

vision (to the extent that this is possible), everything that
comes after God and has been created by Him, that is, the
nature of beings and time, is seen together with Him, for He
is their cause and their maker.50 Of these, Moses would be
the figure of time, not only [1164B] because he is the teacher
of time and its reckoning (for he was the first to count time
from the creation of the world), but also as the leader of
temporal worship, and because he did not enter bodily into
the divinely promised place of rest together with those who
were under his leadership. For such is the nature of time:
by its movement it neither goes before nor marches in step
with those whom it sends into the divine life of the age to
come. For it has Jesus,51 who is the successor of all time and
every age, even if the principles of time should abide dif-
ferently in God, as is indicated by the entrance of the law
(which had been given in the wilderness through Moses) to-
gether with those who entered the land promised to them. 52
For when its motion is stilled, time is the age, and the age is
time, as carried along and {n64C} measured by motion, so
that the age-in order to give it a definition-is time de-
prived of motion, whereas time is the age measured by mo-
tion.53
As for Elijah, he is the image of nature, not simply be- 74
cause he preserved inviolate the principles of his own
AMBIG U A TO JOHN
yvwµ11v q>p6v11µa .ponfjc; 'tf)c; £1(. 1ta9ouc; EAEU8Epov, aUa

Kai we; tv KpicrEL 1tmSEuwv, oI6v .tc; q>ucrtKo<; v6µoc; , wi>c;
1tapa q>UOlV -rfJ q>UO'Et xpwµtvouc;. ToLOirtov yap Kai ri
q>ucrtc;, wvc; au-niv 1tapaq>9dpEtV ETCLXELpouv-rac; 't"OO"OU"COV
KOA«~oucra, ocrov wu 1rapa q,ucrtv ~fiv tm-.11SrooucrL, -r4"> µij
&riv au'tf)c; q,ucrLKW<; £TL KEK'tf)cr8m n;c; q,ucrEw<; -niv Suva-
µLv, llELw9tv-rac; ~8ri "rijc; Ka-r' auniv ap-rt6-rfl-roc; Kai SLct
-.ou-ro KoAa~oµtvouc;, we; tauwtc; a~ouAWc; ,E Kai a<pp6vwc;
8u't 'tijc; 1tpoc; 't"O µij ov VEUO'EW<; 'TOU dvat 1tapExoµtvouc; niv
filmjrLV.
j\)J.t] de; athouc; t'
75 I'. "fowc; St Kai TI]V vo11-niv Kai niv atcr9l']'tf}V icricnv £X_E-
cr9at -rou 6riµLoupyou A6you •L~ dnwv Sta Mwucrtwc; Kai
'ffilou, 'tf)c; aAfJ9dac; ou 6Laµap-.avEt. Dv-rijc; µtv atc911Tf)c;
Mwuai'jc; A6yov E1t£XEt, we; t)1[() yh>Ecnv Kal q,9opav yEV6µe-
voc;, Ka9wc; ri 1tep1 avwu lcr.opia OtJAoT, -niv ytvvricnv56 Kai
't"OV eava-rov cuhou Ka-rayyfiloucra [see Ex 2:1-2; Dt 34:5}.
Totoii-rov yap Kai alcr911-rii K-r(cnc;, apxriv tyvwcrµevriv
yevfoEwc; exoucra Kal 6ta<p9opac; wpLcrµtvov -rD..oc; EMti-
~oucra. Trjc; Se vori't'fic; 'ffilac;, we; oihe ytvv11crtv 57 auwu
'tf)c; 1repl amou µ11vuoiJO't]c; lO"'top(ac;, Kllv d yeytvv11-.m,
Oll't'E llfJV TI]V Stet 9ava-rou q,9opav EA1tL~Ecr9at 6pt~Oµt:Vt]<;,
1div t:i Te9v~;e-.m. Totouwv yap Kai ri vorini K'tfoLc;, ouTt:
apxriv yevfoewc; av8pW1totc; Ka-ra6ri11.ov exoucra, Kliv El
yt:ylvtJ'taL Kai iipK-rat Kai EK -rou µij oVTo<; de; -.o dvat
AMBIGUUM IO
nature (along with the deliberative frame of mind appropri-

ate to these principles) free from any change due to passion,
but because he taught by judging, like a kind of natural law,
those who twist nature to unnatural ends. For such is na-
ture, punishing those who undertake to violate it to the de-
gree that they actually live in unnatural opposition to it, by
not allowing them to acquire naturally all of nature's power,
for they have been partially deprived of its very integrity
and for this they are punished, since it is they themselves
who pointlessly and foolishly [n64D} have procured this
lack of existence by inclining toward nonbeing.54
[IO} Equally; if someone should say that Moses and Elijah 75

represent the intelligible and sensible creation, held to-
gether by the Creator Word, he would not miss the mark of
truth. Of these, Moses corresponds to the sensible creation,
since it is clear that his life was subject to change and cor-
ruption, for in Scripture we read of his birth and death. For
such is the sensible creation: it has a recognizable beginning
(which is the beginning of change), [n65A} and awaits a de-
finitive end (which is the end of the corruption that causes
it to change). Elijah, on the other hand, corresponds to the
intelligible creation, for Scripture says nothing about his
coming into being, or even if he was born at all, or if he was
subject to the corruption of death, or whether or not he
died. For such is the intelligible creation: it has no beginning
discernable to man, neither is it obvious to us that it was
brought into being from out of nothing, or that it awaits a
AMBIGUA TO JOHN
napfjK't-at, oi>-rt: -r&oc; -rou dvai 8u1 cp8opiic; wp1crµtvov

£K8ext:-rat. To yap ClVWAt:8pov cpucr1Kwc; txn Aa~oiicra 1tapa
0wii, -.oii ou-rwc; afrri]v 811µ1oupyfjcra1 8t:A~crav-.oc;.
31b. '.AAAYJ O"UV£KTIKt] 0t:wp[a de;

't't]V Mt:-.aµ6pcpwcr1v58
76 Ei St T~ µi] 1tt:ptt:py6Tt:poc; -roii 8fovroc; dvm 8oKw, Kai

frt:pov µtya Tt: Kai 0dov, we; otµm , EK -rfjc; 0dac; Mcraµop-
cpwcrt:wc; µucr~ptov ~µIv a:vacpaivE't'cU, Kal TWV dpt]µevwv
Aaµ1tp6npov. OIµm -yap wi>c; Ka86AOU 8uo Tfjc; ewAo-y[m;
'tpoTrouc; l,l\JO"TlKWc; U<ptjydcr9at Tct £7tL 'tOU opouc; Ka-ra 't't]V
Mt:-raµ6pcpwow 0wnpt:1tfj 8paµawup~µa-ra, -.6v n npo-
rirouµ£V6v <pYJl,ll Kal Cl7tAOUV Kal a:va[TLOV, Kal Sta µovric;
Kai 1taV't't:Aoiic; anocpacrt:wc; TO 8dov we; a:AYJ0wc; Ka-ra-
cpacrKOV't'a Kai 't't]V i>nt:poxr,v auwii 81' a:cpacr[ac; 8t:6v-rwc;
cn:µvuvov-ra, Kai TOV £1t6µt:vov 'tOU't'~ Kal cruv9crov Sta
KaTacpacrt:wc; µt:yaA01tpt:1twc; EK TWV atTLaTWV uno,pa-
cpov-ra· oic;, Ka-ra 't'O 8uva-rov a:v8pw1t0Lc; d8tvm, ~ 7tt:pl
8rnii -rt: Kal -rwv 0dwv braiwpouµtv11 yvwcrtc; 81a -rwv
npocrcpuwv ~µiv cruµ~6Awv npoc; aµcpoTepouc; tiµiic; &yt:1
wuc; -rp6Trouc;, 81' £UO"£~oiic; -rwv ov-rwv KaTavo~crt:wc;
ctftcpo-rtpwv ~µ1v tcp1cr.wcra wuc; 11.6youc;, Kal -roii µh npo-
-rtpou niiv -co unlp ai'.oi3ricr1v cruµ~olov dvai 818a<1Koucra,
TOii 0£ Sw-rtpou 't'Cl KaT' arcrericrtv a:0po1ITTLKCl dvm 1tat8t:u-
oucra µt:yaAoup~µaTa. 'EK yap -rwv unlp afo8ricr1v cruµ-
~611.wv -rriv unlp Myov Kal vouv a:A~0nav dva1 µ6vov m-
o",£uoµt:v, 1tt:pl -roii ·d Kal nwc; Kal 01tolav dvm 1<al noii Kai
266
AMBIGUUM IO
definitive end determined by a process of decay and corrup-

tion. For it is by nature imperishable, having received this
quality from God, who willed in such fashion to create it.
31b. An additional, concise contemplation

of the 'Ilansfi.guration (n65B}
At the risk of appearing overly inquisitive about these 76

matters, there is, as it seems to me, another mystery re-
vealed to us in the divine Tiansfi.guration, great and divine
and more luminous than what has so far been mentioned. I
think that the dramatic events, so befitting of God, which
took place on the mountain during the Transfiguration, se-
cretly indicate the two general modes of theology. The first
is simple and uncaused, and verily affirms the Divine solely
through a complete denial, properly honoring divine tran-
scendence by absolute silence. The second is composite, and
magnificently describes the Divine by means of positive af-
firmations based on its effects. With these, and within the
limits of human understanding, the exalted knowledge of
God and divine realities leads us, through symbols appropri-
ate for us, (1165C} to these two ways of theology. Through
reverent understanding of created beings, this knowledge
places before us the inner principles of both, teaching us
that everything that transcends the senses is a symbol of the
first way, whereas the symbol of the second is the sum of all
the magnificent objects of sense perception. For it is only
through the symbols that are beyond the senses that we be-
lieve in the truth that exists beyond reason and intellect, yet
what this truth is in itself, and how; and of what kind, and
AMBIGUA TO JOHN
1t6·n: [!f]S' oAwc; ToAµwvrec; 01eo1teiv ~ tvvo£iv ctV(X6µevot,

tijc; EYXEtp~crt:wc; TO ClO'E~tc; Ttctpat-rotiµevoL· EK St TWV KaT'
cttCT0YjCTtV, we; fJµiv £<TTL Suva-rov, KaT' EVVOLaV [!OVOV iaxvwc;
tijc; nepl 0eou yvwcrewc; Tac; dKacr[ac; Aaµ~avov-rec; TtavTa
aUTOV £Iva[ cpaµev O<Ta EK TWV aVTOU TtOLf]µCLTWV W«; atTLOV
tyvwp[craµev.
31c. "0-rt Kal fouwu TU1to~ 6 Ktiptoc; ytyovev KaTa

Tr)V EaUTOU Sta crapKoc; OLKovoµ[av5 9
77 Lxom,crwµev St d [!f] xru.wc; £K<X<TTci> TWV dp11µivwv

-rp61twv KaTa Tr)V 0dav EK£LVfJV -rou Kupiou Mcraµ6p<pw-
O"LV Kal crocpwc; £VUTC<XPX£L TO (J'l.)!,1-~0AOV. "ESt:160 yap amov
Ka0' fJµiic; aTpfaTwc; KTLcr0fjvat St' aµe-rpov q>LAav9pw,r[av
ica-raS~aµevov fou-rou yevfo9at TUTtov Kal cruµ~oAov, ical
1tapa8dtat tt fou-roti crup~oALKW«; tav-rov, xal St' tauwii
cpatvoptvou npoc; fou-rov acpavwc; ,rav-r11 Kpu1t-r6µevov X£L-
paywyfjcrat TrJV ,hacrav KT[crtv xal Tfjc; acpavouc; Kal navTwv
£Tt£K£tva Kpt>cptoµti<TTOtJ xal tJ7t' ouSevoc; TWV OVTWV ouSEvl
-ro cn'.,voAov -rp61tci> vo110ijvm ~ A.£X8fivat Suvaµevric; anet-
piac; Tac; txcpavdc; Sta crapKO«; ewvpy[ac; av8pwn0tc; 1tapa-
oX£iv61 cpiAav0pwnwc; µ11vuµam .
268
AMBIGUUM IO
when and whence it might be, we do not dare to probe into,

nor do we even so much as tolerate the formation of an in-
tellectual conception concerning it, declining to involve
ourselves in any such act of irreverence. Instead, from the
symbols which fall within the range of our senses, our mind
takes, to the extent possible for us, and only roughly at that,
the likenesses of the knowledge of God, and we say that He
is all things insofar as we have come to know Him, from His
creations, as their cause. [1165D]
31c. That the Lord became a type of Himself

through His dispensation in the flesh
Let us now consider how appropriately and wisely the 77

symbol of each of these two modes of theology is present
in the divine lransfiguration of the Lord. For in His mea-
sureless love for mankind, there was need for Hirn to be cre-
ated in human form (without undergoing any change), and
to become a type and symbol of Himself, presenting Him-
self symbolically by means of His own self,55 and, through
the manifestation of Himself, to lead all creation to Himself
(though He is hidden and totally beyond all manifestation),
and to provide human beings, in a human-loving fashion,
with the visible divine actions of His flesh as signs of His in-
visible infinity, [1168A] which is totally transcendent, and
secretly hidden, which no being, in absolutely anyway what-
soever, can capture in thought or language.56
AMB I G U A TO J OH
31d. 8t:wp(a WU ao-rpcnjtav-ro<;

1tpocrw1tou TOU Kupiou
78 To w(vuv <pW<; TOU 1tpocrw1rou TOU Kup(ou TO VLKfjcrav 62

Tfi<; a:v8pwn[vyt<; aicr811crt:w<; TI)V tvtpyt:Lav, -rov Tponov OL-
ETIJ1tou Tot<; µaKap[oL<; a:nocrT6AoL<; 63 Tfj<; KaT' a1r6cpacr1v
µuo-tLKfj<; 8wAoy(a<;, Ka8' ov 64 11 µaKap(a Kal ay(a 0t:6TYJ<;
KaT' ouofav to-rlv tl1tt:pappYJTO<; Kai U7tt:payvwcr-roc; Kai
nacryt<; C{7tt:Lp(ac; C{7tt:lpClKL<; t~npriµtvri , ouo' rxvo<; OAW<;
KaTaA~'lt't:wc;, Kav 'lt'tA6v, wt<; µt:-r' au-rriv KaTaAt:hjracra,
ouoe TIJV 1tw<; Kav noawc; ~ alJTfl Kal µova<; foT1 Kal Tptac;
tvvotav Eq>Lt:tcra '!lVl ,WV OVTWV, £7tELO~ µytot. xwpt:fo8a1
KT!Crt:l TO llK'!lO'TOV 7C£<f>UKE, l-LYJOE 1tt:p1vot:fo8at -rote; 1tE-
1tt:pacrµtvoL<; To annpov.
31e. 0t:wp(a d<; -ra <pava wu Kup(ou tvouµa-ra
79 Tov OE Ka-ra<paTLKOv Tp6nov de; -rt: -rov Ka,' tvtpyt:tav

np6votav TE Kai Kp(cnv Otatpouµt:vov · -rov µtv KaT evtp-
yt:Lav, ,ov be Kaillov17<; ,cal µqt8ovc; rwv 1er1crµarwv [Wis
13:5} ~v nt:pl wii 8ytµtoupyov dvai -rwv o°Awv -rov 8t:ov
dcrytyouµt:vov 011AWO"LV, Ola ,WV Aaµ1tpwv fo8ytµa,wv TOU
Kup(ou Of1AOiicr8ai, lint:p d<; ,a <patv6µEVa K-r(crµa-ra npo-
EKAa~wv 6 A6yo<; C{7C£0EL~t:V.
270
AMBIG UU M IO
31d. Contemplation of the shining

face of the Lord
Thus the light of the Lord's face, which overcame the ac- 78
tivity of human sense perception, formed within the blessed
apostles the negative mode of mystical theolog}~ according
to which the blessed and holy Godhead, according to its es-
sence, is beyond ineffability and unknowability, for it infi-
nitely transcends all infinity. To the beings which exist after
it, the Godhead does not leave behind even the slightest
trace of itself that can be apprehended by them, giving up to
none of them anything of itself that could be used to form a
concept about how, or to what extent, [n68B} it is at once a
Monad and a Trinity, since by its nature the uncreated can-
not be contained by any created thing, nor can the unlim-
ited be circumscribed as an object of thought by things that
are limited.
31e. Contemplation of the Lord's luminous garments
The same light also formed within the apostles the af- 79
fumative mode of theology, which is divided into modes
concerned with activity, providence, and judgment. The
mode concerned with activity is grounded in the beauty and
magnificence ofcreation, and indicates that God is the Creator
of everything, which is evident in the brightly shining gar-
ments of the Lord, which our discourse has already estab-
lished as signifying the visible objects of creation. [n68C}
271
AMB I GUA TO JOHN
31£ 0ewp(a ill11 de; -rov Mwuoi'jv
80 Tov 8£ Ka,a 1tp6v0Lav ,p67rov 8La TOU Mwu<rlw<; ITTH.ta[-

VE<J'8aL, we; 1r:\a:v11c; q>Llav8pw1rwc; t;mpouµtv11v wuc; 1eaK[q.
(1t)V£lA'1!,t!!EVOU<;, Kal TOU<; Tp61touc; <J'O<pW<; TOL<; av8pW7tOL<;
8La1tOlKLAAOU<J'aV ti]<; 1tpo<; -ra 8eia Kal lWt..a Ketl a<YwµaTa
a1ro ,wv uA.11ewv Kal q,8ap-rwv 1eal <Ywµa-r1Kwv t1e811µ[ac;,
Kal -rorc; 8dOL<; v6µ0L<; tmcrr11µ6vwc; tpd8ouO"a.
31g. 0ewp[a fil11 eic; Tov 'ID[av
81 Tov 8£ -rfj<; lCf>L<J't:W<; Tp61tov 8La TOU 'ID[ou µ11vurn8at,

we; AOY'i> -re Kal lpyci> wvc; !,t£V Ka-r' a;[av -rLµwpouµ-lv11c; ,
WU<; 6£ 1t£f>l£7t0U<Yf]<; 8La TOU Ka-ra TIJV U1t01mµlv11v UAf]V
'TE Kai 1tOLO"t"YJW tij<; apt:Tfj<; ~ tij<; lCaK[a<; EKCl<J'T4) 1tf>O<J'-
<p6pw<; CtUTIJV apµ-6~t:0'8at. Tau-ra yap miv-ra Ta 1tpo8Ew-
f>'18tvw Ka-ra TOV 1rap6v-ra TI'j<; ay[ac; rpa<prj<; T01tOV Mw-
uO"fj<; TE Kal 'ID[ac;, we; tv~v µaAL<J"'t"Ct TOU<; -ra 8da 't"U7tlKW<;
8L' fou-rwv unoypa<pov-rac; 1tpayµa-ra, lv 't"Ol<; Ka8' EaUTOV
EKa.-rEpo<; XPOVOL<; Ka8' iITTop[av dpya.O"aVTo, tµq,epw<;
£XOVTCt 1tf>O<; 't"ct t:Lf>fjµ-t:Va Ka't"Cl "t"OV tij<; 8t:wp[a<; Tf>01tOV.
31h. 0ewp[a m:pl ti]<; 1tpoc; -rov

KupLOv Ka-ra Tt)V Me-raµ6p<pWO"LV
8Lat..€.;ewc; MwiiO"£W<; Kal 'IDiou
82 'EK 8£ wu cn,).)..aAdv mhouc; -re;, Kup[4J, Kai r~v l~oSov

Aiyt:tv ~v lµd.A.E 1rA17povv iv 'frpovcraAryµ {Lk 9:31}, ou µovov
niv t1r' au-r4> 8La v6µou Kal 1tpoq,11-rwv 1tpo1m,11puyµ-tv11v
272
AMBIGU U M IO
31£ Another contemplation of Moses
The mode concerned with providence is signified through 80

Moses, since providence lovingly rescues from deception
those who have been apprehended by evil, and in its wis-
dom provides them with diverse ways for their passage from
what is material, corrupt, and bodily; to what is divine, im-
material, and bodiless, supporting them wisely by means of
the divine laws.
31g. Another contemplation of Elijah
The mode of judgment is disclosed through Elijah, since 81

it punishes by word and deed those who deserve punish-
ment, and deals with others by means of [n68D} adapting
itself in accordance with the underlying matter and quality
of their virtues and vices, applying its judgment suitably to
each. For all these things that we have considered in our ex-
amination of this passage of Holy Scripture were accom-
plished by Moses and Elijah, each one in his own time, as a
series of historical events that-to the extent that they were
accomplished by those who in a symbolic fashion sketch out
by themselves the divine realities-lead us to what has been
said in the previous contemplations.
31h. Contemplation of the words addressed to

the Lord by Moses and Elijah at the time
of the lransfiguration
From having conversed with the Lord, and having spoken 82

about His {1169A} departure which He was to accomplish in Je-
rusalem, Moses and Elijah not only learned of the fulfillment
273
AMBIG UA TO JOHN
TWV µucr-rtJpiwv l,c~aow t816a.o"Kovw, a.AX fow~ ,cal TO µ~

AYJ1CTov Elvm µt)8t:vl Ka86Aou -rwv ov-rwv -ro m:pa~ njc;
a(>Mwv 7rt:pl "tO nav ~OUA~c; TOU ewu Kal "tWV tn' av-rfi
Sdwv olKovoµiwv, nA~v nj~ µt:y<iAYJ~ amou npovoia~ ,cal
Kpicrt:w~, 6t' wv t:l~ -ro fLOV~ -rQ 8t:Q npoeyvwcr11tvov -rEAo~
-ro nav Eu-raK-rwc; tndye-rm, onep navT£~ µ£V 6µo[w~
f]yv6tJcrav Ka-ra -ro -r[ no-rt: dvm Kai nw~ 1<al noiov Kal
no-re, µ6vot Se £ri8wc; µ6vov bteyvwcrav foecr8at oi TIJV
vuxriv apt:Taic; £.KKa8apav-rt:c; ayLOL, Kai npoc; -ra St:Ta TIJV
po~v a~~ OAYJV ~v vot:pav OALKwc; µt:-rt:yKA[vavrE~,
au~c;, we; £L'1tEIV, ~~ Ka86Aou TWV 6pa-rwv <j>UCTEW~, 81' WV
cruviCTTacr8m ntq>t>KE -rp6nwv, -ro -rtA.o~ Tfjc; napovCJ'l'}~ au-
Tfj~ E\Jl<:ocrµ[ac; , [lOVovouxl 81appfJ6riv ~OWCJ'l')~. aKOUCTav-
"tE~.
32. 8t:wp[a q>t>CTlK~ 1tt:pl wu -rtA.oc; t;

av<iyi<l]c; £XElV 't'OV K6crµov
83 Ilt:pta8p11craVTE<; yap, w~ £.V~V µaAL<Tt'a, £7tlCT'Tl'}[!OVW<;

-rov napov-ra 1<6<J"µov, Kai -rwv tv aim~ 1ro11<0.w~ illf]A.01c;
cruv11pµo<J"µtvwv <J"wµa-rwv, -rov cruvt:n-ruyµtvov Ka-r' lv-
votav O"ocpw~ t;anA.wcravt£~ M;ov dipov -rel f1£V au-rwv
alcr811-rel Kal avTLAYJ1CTel65 Kal ,ca8oA.tKa, Tel Se alcr8ri-r11<a
Kal C.lV"tlAYJ7t"tLKCl Kal µt:ptKa,66 navta 8i: 1Cii<J'L 1tEpL£XO[!EVQ'.
-rt: Kai 1tEptTprn6[1t:Va -rft btctAAarfi nj~ 1tt:pl i:1eacrwv 1to1ii~
l8t6"tl']TO~. Toi~ 11tv yap a l0"8YJwic; m:pttxnm 1eaTel q>u<J"LV
2 74
AMBIGUUM IO
of the mysteries concerning His departure, which were pro-

claimed in advance through the law and the prophets, but
equally that the fulfillment of God's ineffable plan for the
universe, contained within His divine dispensations, was
completely beyond the comprehension of beings. All that
could be known was His great providence and judgment,
through which the universe is led in an orderly manner to an
end known in advance only to God. No one else knew what
it would be, or how it would take place, or what form it
would take, or when it would occur; the only ones who in
truth knew simply that it would take place were the saints,
who purified their souls by means of the virtues, and who
tilted the whole balance of their intellective power to divine
things, and thus they heard, if I may put it this way, the uni-
versal nature of visible beings, through {n69B} the modes
by which they are naturally constituted, all but explicitly
proclaiming the end of this present harmonious order.
32. A natural contemplation that the world must

necessarily come to an end
For to the best of their ability, and with their higher sci- 83
ence, the saints carefully observed the present world, and
the bodies within it, which in various ways are intercon-
nected, and when with their mind they had wisely unfolded
the principles implicit within these bodies, they discovered
that some of these bodies are sensible, apprehensible, and
universal, while others sense, apprehend, and are particu-
lar, and that all of them are contained in the others, and all
of them mutate into the others by the interchange of their
individual properties. For beings possessing the power to
275
AMBIG U A TO JOHN
.a alcr0ri-rLKct, -ra St a[cr01']TCl TOL<; aiCT01']"tlKOL<; Ka-r' afo8ri-

cnv, we; av-rLA1']1t-ra. Kal naALv -ra µtv Ka06Aou wi:c; µt:pL-
Koi:c; KaTa aAAoiWCTLV, -ra St µt:pLKCl TOL<; Ka06Aou Ka-ra
avaAucrLv m:pLTprn6µeva q,0t:ipe-rm. Kal -rwv µtv SLa tij<;
'TWV illwv q,0opac; fl ytvecrL<; apxe-rm,67 'TWV St SLa TfJ<; ,wv
a.Uwv yevfoewc; fl q,0opa bnyive-raL, 68 -rwv yap Ka06Aou
i} npoc; a.AAf]Aa cruvo6oc; 'TWV !,LEplKWV 1tOLOU[lEVYJ TIJV yive-
<rLV aAA~AWV -rfJ ClAAOLWCT£l tc:rri q,0opa, Kai 'TWV au µeptKWV
fl Ka-ra 6LctAUCTLV TfJ<; (TUV0foewc; 69 1tpo~ Tct Ka06Aou ClVMU-
CTL<; TIJV cp0opav tneLcrayoucra -rwv Ka86Aou tcr-ri Slaµov~
Kai ytvecnc;. Kai -rau-r1,v dvaL µa86v-rec; wii aicr0yt-rou 70
Kocrµou TIJV crucnacnv, -ri]v d~ a.U11>.a -rwv tv at'.m~ <rWfLct-
-rwv, t;
wv Kai tv otc; u<ptO""tflKE St' ill~AWv q,0opav x:al
aUoiwcnv, CUCOAOu0wc; SLa Trj<; Ka,a <pt><rlV acr-rawv Kal
aAAOLW"tii<; Kai aAAoTe a.A.Aw~ <pepoµtv11c; -re xal nepnpe-
noµtv11~ Ka86Aou TWV t;
wv (TUVEOTt]KE crwµa.wv lSt6r11-
wc; TIJV £; ClVClyKYJ<; Ka0' dpi,tOV YEVl']CTOµEVYJV au-rou CTUV-
"tEAELaV t1rmSeu8ricrav ouK dvaL Suva.6v, oihe !,L~V A.oytK~<;
cruvfoewc; atSLOv <pctVaL TO µ~ wcra,hwc; txov ad, 6ixa Tpo-
7rii<; xal TY)<; olacrouv aAAOlWCTEW<; , aUa µupioL<; crK£6ctv-
vuµevov TponOL<; xal 1t£pLTp£rc6µevov, 6p0wc; AoyLcraµDoL.
AMBIGUUM IO
sense are by nature contained among objects of sensation,

while the objects are contained in sensory beings through
sense perception, {1169CJ inasmuch as they are sensible.
And, again, universals are contained by particulars through
alteration, whereas particulars mutate into universals when
they are destroyed by dissolution. And the coming into be-
ing of the former is inaugurated by the destruction of the
latter, while the destruction of the latter comes about
through the generation of the former, for the combination
of one universal with another, which brings more particu-
lars into being, is a process of alteration that results in the
destruction of the universal, whereas the reduction of par-
ticulars to universals, through the dissolution of their com-
position, is at once the cause of their destruction and the
ongoing existence and creation of universals.57 The saints,
having realized that this is the constitution of the sensible
world, namely, that the bodies from which and in which the
world subsists are caught in a process of mutual destruction
and alteration from one into the other, from which it fol-
lows that {1169DJ the primary property of bodies is a natu-
ral condition of instability and alteration, so that today they
are carried along and mutated in one way, and tomorrow
in another-having realized this, the saints learned that the
world in due sequence will necessarily come to an end, for
they rightly gathered that it is not possible, nor rationally
coherent, to consider as eternal that which is not always the
same, nor immune from change and alteration, but instead
is scattered and changed in a myriad of ways.
277
AMBIG U A TO JOH N
33. 0t:wp[a <JUVTO[!O<; 1Ct:pl 'tOU µfilovTO<;

aiwvo<;, Kai ·d 'tO xacrµa fo·d 'tO !!£'ta~t)
0rnu Kal av0pwnwv, Kal -ri<; 71 6 Aatapo<;
Kal 6 KOMO<; 'tOU na-rptapxou [see Lk 16:19-31}
s4 'Ev-reu9t:v -rwv 6pw[,(£vwv ti1rt:pavw yev6µt:vot [lt:yaAo-

cpuGJ<; 'tOU 1ravrw<; fooµtvou 'tWV OAWV Ka'tt:O'-roxacrav-ro
m:pct-ro<;, tv 4> -rt -rwv 5v-rwv OUK£'tL cptpov fo-rl Kai cpt:p6µt:-
vov, ouSt TL<; ouSt:vo<; 'tO O'tJVOAov KlVf]<Jl<; 1ray16-r11-ro<;
<lf>fl~TOU, TIJV 'tWV cpt:pO[!EVWV Tt: Kai KLVOU!!EVWV <popav 'tt:
6pl(raµtv11<; Kai KLV11<1LV. Tipo~ o yt:vfo8at lW'tCl vouv tm-
8u!!~O-av-rt:~, h1 TIJV ti1to cp9opav nt:p1Kdµevo1 o-apKa (see
I Cor 15:42} tµcpp6vw<; 'tO µn~i> ewu Kai av0pwnwv
xaa!!a bLE~l']O'aV, crapKO<; Kal KOO'[!OU KaTa UJV CJ'XEO'LV

£KOUCJ'IW<; anoyt:VO[lt:VOL. Xacr/J,a yap W<; Wl.f]9W<; cpo~t:p6v
'tt: Kal µ.tya µ.era~v [see Lk 16:26} ewu Kal av8pwnwv
fo-rlv ~ npo<; -ro o-wt1a Kal -rov Kocrµov wfuov crwpyi] Kal
btct9t:m<;. nv yevvaiw~ TIJV ITTEpfJO'lV xa(pwv O''tEp~a<; 0
Aa~apo<; (w<; SfJAOL ~ 'tE VOO'O~ Kal ~ nt:via, ~ [lf.V TIJV npo<;
'tOV KOO'[!OV, ~ 8£ n;v npo<; 'tO O'W[la 1COLOU[!EV1'] au-rQ
illo-rpiwcr1v) UJV f:V X:OAJl'OL~ Ji..{3paal:L 1W'tl']~Lw911 Aa~ELV
ava1taucr1v (Lk 16:22; see 16:23}, 'tOV 'toU'tOl~ ,rpocrrt:'tl']KO'ta
nAo6crtov i:~w a.cpd<; -rfi<; avfot:w<;, µ118£.V aAAo -rij<; 81a
crapKo<; wcpeA118tv-ra twii<; , 7tA~V WU f.7[' airtfi ct7tt:pavrw<;
Kot..atm8m, w<; oihe TYJV napoucrav tw~v fxov-ra, ~v 1ro8fJ-
cra<; [!OVrJV ~CJ'7tatew, ctKpct'tl']'tOV cpucrt:L Ka-ra UJV f>EUO'lV
unapxoucrav, oiht: 't~V -rfi<; [!t:AAOUCJ'l']<; !!E'taAaxdv 8uvaµt:-
vov, npo<; ~V ctpyo~ 1taV'ta'.1taCJ'L bl£[!£LV£ lCaL ctvepacrro<;,
AMBIGUUM IO
33. A concise contemplation of the future

age, of the chasm between God and
man, and of Lazarus and the bosom
of the patriarch Abraham
In passing from visible things to what is beyond them, s4

{n72A} the saints brilliantly foresaw the end of all things,
which is bound to come at some point in the future, usher-
ing in a condition in which no beings will move or be moved,
for there will be no movement at all, but rather an ineffable
stillness that will contain the flow and motion of whatever is
carried along and moved. Desiring in their intellect to attain
this condition, even though they were still clothed in cor-
ruptible flesh, the saints prudently crossed over the chasm
that exists between God and man, voluntarily abandoning
their relation to the flesh and the world, because affection
and proclivity for the body and this present world are truly a
great and fearsome chasm between God and man. And it was
precisely of these that Lazarus was deprived, owing to his
sickness and poverty, since the former estranges us from the
body, and the latter from the world. Enduring this depriva-
tion nobly and with joy, [n72B} he was granted rest in the
bosoms ofAbraham.SB The rich man, on the other hand, who
was engrossed in material things, found himself outside of
this repose, receiving no benefit from his life in the flesh
other than to be eternally punished for it. For whereas his
sole desire was to lay hold of the present life, he failed to
take possession of it, since by nature it flows on relentlessly
and cannot be grasped. Neither was he able to acquire a
share in the future life, which he wholly neglected and for
which he had not the slightest desire, for by its very nature
279
AMBIG U A TO J OHN
µ6vOL<; EK£LVOl<; cruµ<pu£o-0aL wic; autjv OAOoXEf>Wc; ayam;-

cracn 1tE<p1.JKt>[ac; Kal wii 1tpoc; atrrf1V ELVEKa 1t68ot> 1tav-ra
-ra aAyeLva 1tpo0uµwc; µ£8 ' ~8ovfjc; t'.moµdvam.
85 K6Anovc; 8e Af3paaµ cuwuov-r£c; 72 [Lk 16:23} -rov £IC rnip-
µawc; Jtf3paaµ. -rov 1ea-ra crap1ea ~µiv tm<pavtv,a vo~croµEv
0£6V [see Gal p6}, "tOV ov-rwc; 1tav-rwv XWf>l'j"tl!COV73 Kal
7t(t(1l -rote; a~iotc; -rfjc; xapL-roc; avaAoywc; -rfi KaT apETt1V
E:Kacr-rou 1tOLOUJ"rl "tE Kal 1tOCTOU]'Tl, olov "ttvac; 81a<p6pouc;
vol-la<; [see John rn:9] a.µEpwc; Eat>Tov bnl-'EPisovTa 1Cal wic;
!,lE"r£XOUCTLV ou8' 01tWCTOUV C1UV8La-r£µv6µ£vov , 8tel Tf]V Ka-ra
q,ucr1v a:-rµ11wv 6v-r6-r11-ra -rfjc; e:v6-r11-roc;, Kc1v miAtv74 8La
TIJV 0Lct<popov a~iav "tWV l,lE-r£XOV'TWV -rat<; µ£-roxa1c; 1tapa-
8o;w<; Ka0' EVW<JlV appYJWV a<popt<r-rLKWc; tm<patVO!,lEVOV
(oI8£v 6 A6yoc;). Tipoc; ov ou8£l<; 81a~fjvm 8uv~cr£'tm
8pt"VEL xaipwv crap1e6c;, Kal -rfjc; au-rou 11aKapiac; 8o;ric; -rfi
'TOU KOC1l,l01.J Cl1tCl'tfl 1tAfOV ~00l-!EVO<;, ou8E. CTTIJO'E'Tal !,lE"t'Cl
•4' KOO"l,l~
wii TOV ICOCTf'OV VIIC'JCTavroc; [see John 16:33} 6
~n118Elc; Kai £1t' au-r<;, KaKwc; £i8wc; ayaU6µ£voc; . OuK
ELVaL yap a~LOV EKplVEV ~ 8da 8tKaLOO'UVYJ , wi>c; 'Tfi swft
-rau-rn -ra lCa'Tel -rov av8pW7tOV 1tEptypacpov-rac;, Kai 1tAO\J't'~
Kai uydq. crwµa-roc; Kai w"ic; l1AA01c; a~1w11acr1v ci~puvoµt-
vouc;, Kal wii-ro µovov µaKaptov Kpivov-rac;, ,el St -rfjc;
'Vl.J;(11<; aya8el nap' OUOE.V -rt8£!,l£VOU<;, 'TWV 8dwv Kal aiw-
VLWV l,lETaACIXELV aya8wv, WV ou8' OAwc; £<pp6v-r1crav, 81a
Ttlv noAAi]v 1tEpl 'tel uALKa cr1tou8i]v ayvo~cravwc; ocrov
280
AMBIGUUM IO
that life joins itself only to those who love it with their
whole being, and who in their desire for it have eagerly and
with pleasure endured every manner of pain and discom-
fort .
When we hear of the bosoms ofAbraham, we should think 85
of God who appeared to us in flesh derived from the seed of
Abraham, and who is truly able to contain all things, and
who, to all who are worthy of His grace, [n72C} in propor-
tion to the quality and quantity of each one's virtue, divides
Himself indivisibly in the form, as it were, of different dis-
tributions, without in any way being separated into parts
among those who share in Him, for the essence of His unity
is by nature indivisible. And this is true even if, owing to the
different degrees of worthiness among those who share in
Him, He paradoxically appears in a separate manner within
the many shares, according to the ineffable union (which
the Word knows). No one who enjoys indulging the flesh
will be able to pass over to Him, or who takes greater plea-
sure in the deceptions of the world than in His blessed glory;
neither will such a person be able to stand next to Him who
conquered the world, since he himself has been defeated by
the world and wrongly rejoices in his defeat. For divine jus-
tice has judged that those who reduce human existence to
this present life, {n72D} and who take pride in wealth,
bodily health, and various honors, and who believe that
these things alone constitute blessedness, reckoning the
good things of the soul as having no value, will not be
deemed worthy of receiving a share in the divine and eternal
good things, to which they gave absolutely no thought, ow-
ing to their overwhelming interest in material things, for
AMBIGUA TO JOHN
nAouwu Kai i>ydac; Kai -rwv aUwv npo<J'Ka[pwv aya9wv

al ape-rai inteptxoucnv.
34. E>ewpia nepl ape-rwv
86 "MovaL yap Kai cri,v -rote; filotc; al ape-rai µaKap iov

1tOLOUOlV TOV av9pwnov. Me-ra µtv TWV illwv KaTa 1tAa-
-roc;," we; TL<; lq,11 TWV Ta Seta croq,wv, "µovm SE Kai Ka9'
£au-rac;, Ka-ra m :piypaq>f]v. Twv yap OVTWV -.a µtv Ka-ra
1rep1ypaq,~v voefrm, we; Sin1JXV {see Num 11:31], -ra SE Ka-ra
1tAawc;, we; <Twp6<; {see 4 Mee 9:20}. r.wpoii yap KClV Suo
f-Le8[µvouc; aq,tt.nc;, TO Aemoµevov µtvt:L crwpoc;· Kai Tfjc; Se
KaTct 1tAawc; µaKapLO'tt]TO<; av aq,tt.nc;-ra TOU crwµaTO<; Kal
-rwv £.K-roc; ayaea, Ka-rat.innc; Se f!Ovac; -rac; ape-rac;, µtveL
Kal oii-rwc; aveUmec; TO µaKap1ov. Ati-rapKt]c; yap Ka9'
£.aUTr]V T4'> fXOVTL 1tpo<; et>Satf,LOVLaV ~ ape~. IIac; OUV
KaKO<; a0ALO<;, KClV 1tav-ra cruUfJ~St]V EX!] -ra Aeyoµt:va Tfjc;
yfj<; aya0a," 'tWV ctpE-rWV fo-rep11µtvoc;· Kai nae; aya9o<;
µaKapto<;, KClV 7t<lV'tWV £crTt:p1']'taL 'tWV bcl yfj<; aya0wv,
exwv Ti'jc; apetjc; tjv Aaµ1tp6-rtJ-ra, µe9 ' ~<; Aat;apoc; Tr]V EV
KOA1tOL<; A~paaµ avanavow exwv ayaAA.ETat.75
35. 0ewp[a q,ucnKfJ , 81' fie; -rov E>t:ov t:K -rwv

K'tLOµctTWV o[ a.yLOL t:8L8a01COVTO
87 Oihw µtv ouv ~v K,[cnv Ka-ravof]cravTec; o[ a.y101 Kai

TiJv euKocrµ[av aunjc; Kal TiJv avat.oyiav Kai TiJv XPdav,
AMBIGUUM IO
they were completely ignorant of the extent to which the

virtues transcend wealth, health, and other transient goods.
34. Contemplation concerning the virtues
For "the virtues by themselves and together with other 86

things make man blessed. In conjunction with other things,
they create a {n73A} general sense of blessedness," as one of
those who are wise in divine things has said,59 "whereas by
themselves and in themselves, they create blessedness in a
more restricted sense. For among beings, some are under-
stood in a restricted sense, as in the case of two cubits, but
others more generally; as in the case of a heap. Now if you
were to remove two measures from a heap, what remains
would still be a heap. So too, if you were to remove bodily
things and other external goods from a general condition of
blessedness, leaving only the virtues, the general condition
of blessedness would remain undiminished. For to whomso-
ever possesses it, virtue alone is sufficient in itself for happi-
ness. But every vicious man is wretched, even if he possesses
all the so-called good things of the earth," 60 for he is de-
prived of the virtues. And every good man is blessed, even if
he should be deprived of all the good things of the earth, for
he has the shining light of the virtues, with which Lazarus
now rejoices, being at rest in the bosom ofAbraham. {n73B}
35. A natural contemplation, through which the saints

learned about God from created things {n76B}
Having thus understood creation, including its harmoni- 87

ous arrangement, relations of analogy, and the benefit each
AMBIG U A TO JOHN
~v £KatITOV 1taptxeTat TQ 1tavT[, Kai we; .O..eta 7t<lVTa

croq,wc; -re Kai 1tpovoriTtKwc; Ka0' ov Se8riµwupY'1vTat
A61 ov Se8riµtouprri~va, Kai wc; oux oI6v Te ffiwc; ye
KaAwc; txetv Ta rev6µeva 1tap' o vuv txet, 1tpocr9~K11', ~
aq>atpfoewc; 1tpoc; TO KaAwc; llAAW<; txnv µi] Seoµeva, TOV
.6.rit,uoupyov £.K TWV au-rou 1tOll1!:letTWV £bt8a:x9rtcrav [see
Rom 1:20}- oihw Se -ri]v Staµovf]v, ~v Te -ra;tv Kai -ri]v
9fotv -rwv 1 e1 ov6Twv, Kai T't]V 8te;a1 w~v, Ka9' ~v nav.a
Ka-ra To oiKeiov eKaO"Ta eISoc; £CTTY)K£V etCTU,XUTa Kai
1taVTO<; £Aeu0epa q>upµou, ~v Te TWV c'hr-rpwv q>opav KaTa
Tov auTov Tp61rov ytvoµtvriv, µri8ev µri8bro-re StallaT-rou-
crav, Kai TOV KUKAOV TOU £.VLaUTOU KaTa -ri]v '!WV mhwv
(11[() WU aUTOU ds TOV atJTOV T07tOV Ct7tOKaTClO'Tacrtv £1)-
TetK-rwc; -ytv6µevov, TWV -re VUKTWV Kai TWV ~µepwv -ri]v

Ka-r' froc; icr6-rri-ra, 1tapa µtpoc; txaTipac; au;avoµtvric; -re
Kai µetouµtvric;, ouTE. 1tAdovt ouTE. D..anovt ~TP~ tijc;
au;~crewc; auTaic; ~ 'Tijc; µnwcrewc; tmytvoµtvric;, npovo-
11-ri]v £1tLO"TWCJ'av76 dvm TWV ov.wv, 8v Kai erov Kai .6.ri-
µwuprov TWV OAWV tntyvwcrav.
36. E>ewp[a <pt><rLKt] 1t£pi WU apxriv txuv TOV

Kocrµov Kai ytvecrtv, Kai nciv ffio µeTa 0e6v
88 T[c; yap TO KMAO<; Kai '!O µt,e9oc; TWV WU E>rnu

KTLO'l,letTWV 0£Wl,lE.VO<; OUK eu9uc; aUTOV 1 eV£0'LOt>p1 ov £V-
VO~O'£l, we; apxi]v Kai aiT[av 'TWV OV'!WV Kai IlOLYJ~V, Kai
1tpoc; au.ov µ6vov avaSpaµei.at Tfi Stavo[~, TaiiTa aq,elc;
AMBIG UU M IO
part gives to the whole; and seeing that all things are per-
fect, having been wisely and providentially created in accor-
dance with the principle of their creation, and that all that
has come into being could not be better ordered than it is
now (since it has no need of any addition or subtraction),
the saints learned of the Creator's existence from the things
created by Him. So too, {II76C] when they saw the perma-
nence of things, each abiding in a particular order and posi-
tion, and their form of existence, whereby all things, each
according to its own kind, remain distinct and free from all
confusion; and when they considered the undeviating move-
ment of the stars, and the cycle of the year, which proceeds
in an orderly manner according to the periodic departure
and return of the stars from and to their original place; and
the yearly balance of nights and days, with their mutual in-
crease and decrease, with neither being in excess or defi-
ciency of the proper measure, they believed that the one
whom they had come to know as God and Creator of all be-
ings is also their Provider. {n76D]
36. A natural contemplation demonstrating that the

world has an origin and a coming into being,
as do all things after God
For who, in contemplating the beauty and the magnifi- 88

cence of creation, does not immediately understand that
God is the one who has brought all creatures into existence,
since He is the Origin and Cause and Creator of all be-
ings? And would not such a person's thoughts subsequently
285
AMBI G UA TO JOH K
K<XTW, OTL 11ri8ev 7t£CflUKf. n'jc; 8tavoiac; xwpE.tV TIJV OAYJV

8ta~acm, Aa~dv 1to8wv a11fowc; ov 8ux 11fowv TWV epywv
£yVWpL<r£, Kai Tr]V 1t£pl TOU avapxov dvat ,OV KOCTl10V £aV-
WU 1tAflVtJV £'tOL[,LWS C(1tWO"t:TaL, Aoyt~611£Voc; a>.ri8wc; o,L
1riiv KLvou11£vov 1tav-rwc; Kai ~p;aw Tijc; Ktvi]rrt:wc;. Tiiicra
8£ KlVtJ<TL(_; OUK avapxoc;, £7tt:Lbf1 ou8i: avahtoc_; . .t\pmv yap
£Xt:L ,o KLVOUV, Kai al-riav £Xfl TO KaAofiv ,£ Kai EAKOV 1tpoc;
o Kal KLVE.L't-at -rtAoc;. El 8t. 1tCLO"t)c; KLV~O"f.W(_; 1tav-roc; Kl-
vov11tvou -ro KLVOUV £0'TLV apxfJ , Kai ,£AO(_;~ 1tpoc; ~v q>Ept:-
TaL ,o KLVOUl1f.VOV a[,[a (ou8£V yap CLVaLTLW(_; KLVf.LTaL),
ov8tv St ,WV OVTWV C(KLVtJWV, d 11tJ ,o 1tpw,wc; KLVOUV ('ro
yap 1tpw,wc_; KLVOUV 1tav-rwc; CLKLVtJTOV, OTL Kai livapxov),
ov8tv apa TWV ov,wv tcrriv livapxov, OTL 1111 Kai aKLVYJTOV.
Tiav.a yap KLVf.LTaL ,a 07tWO'OUV ovra, 8[xa Tfjc; fLOVtJ(_; Kai
C(KLV~-rou Kai U7t£p 1rav,a afr[ac;, ,a flE'.V VOE.pa Tf. Kai AO-
YLKa, -yvwcrTLKWc_; Tf. Kai £7tlCTTIJl10VLKWc;, O,L 1111 auwyvwcnc;
~ auTOt:7tl~[!11 £0'TLV. Oirrt: yap ofo[a amwv ~ yvwcnc;
mhwv EITTL Kai fJ £m<T~l:1YJ, ill' i:;£tc; Tfi av,wv oucr[~ £1tl-
8t:wpoUfLE.VaL, EK Tijc; Ka-ra vouv Kai A6yov (,ac; <TUO'TaTLKCl(_;
atJTWV Aiyw 8UVQ'.[,Lf.L(_;) 6p8* Kpt<rf.Wc; tmy£VO[,Lt:vaL.
A.MBIGUUM IO
ascend to God alone, leaving all these things below (since

nothing is by nature capable of containing the full extent of
the intellect's passage) in his desire to grasp immediately the
One whom he has come to know through the medium of
His works? And thus without hesitation he disabuses him-
self of the deception that the world is without beginning,
[1177A} correctly deducing that whatever is in motion be-
gan to move at a paiticular point in time. And no motion is
without beginning, since it is not without a cause. For its be-
ginning is that which set it in motion, and its cause is the
end that calls it and attracts it, and toward which it is also
moved. But if the mover is the beginning of every motion
of every thing that is moved, and if the cause toward which
whatever is moved is carried along is the end (for nothing
moves without a cause), then no being is unmoved, except
the Prime Mover (for the Prime Mover is absolutely un-
moved, since it is without beginning), from which it follows
that no beings are without a beginning, since none of them
is unmoved. 61 Everything that in anyway exists is in motion,
except the sole, unmoved Cause that transcends all things.
Intelligible and rational beings are moved cognitively and
scientifically, for they are not cognition or science itself, nei-
ther is their substance composed of {1177B} their cognitive
or scientific knowledge, but these are the habitual condi-
tions characteristic of their substances, which are derived
from correct judgment in accordance with their faculties of
intellection and reason (by which I mean their constitutive
powers).
AMBIGUA T O JOHN
37. 0£wpia 7t£pi crucr-roAijc; Kai Stacr-rot.ijc; oucriac;,

1to<J'6TY)T<>c; T£ Kai TCOlOTY)Toc;, Ka0' ~v
avapxol dvat OU Suvav-rm
89 'AXA.a Kal au"tl1 fl

Cl1tAwc; A£y0µ£VY) "oucria," OU [,lOVOV fl
-rwv tv yevt<Y£t 1rni <p8opq Ka-ra ytv£<Ytv KLV£iTm Kal
<p8opav, ciAAa. Kal ti TWV OVTWV Cl'JtClVTWV Kai K£KLVfJTaL Kal
KLV£iTat -rQ KaTa StmnoA~v Kai <J'U<J'TOA~v AOY'!J T£ Kal
-rp61tep. KLVt:lTat yap ll'JtO TOU Y£VLKWTC(TOU ytvouc; Olc:t TWV
y£vtKw-rtpwv 1 £Vwv £le; Ta Ei'.811, St' wv 1eai de; a 8tmpd<Y9at
ntq>uK£, npofouc:,a llEXPL Twv £iOLKWTaTwv d8wv ofc; mpa-
wihat ti KaT aU"tl1V Sta<J'TOA~, TO dvm auTijc; 1tpoc; Ta
KClTW 1t£ptypa<pouc:,a, Kal c:,uvay£Tat 7taALV ano TWV dSt-
KWTClTWV dSwv Sta Tc.iv 1 £VLKWTtpwv avano8i1;oucra llEXPL
TOU Y£VLKWTClTOU ytvouc;, 4> 1t£paTOUTat fl Ka,' au~v (J'U-
<J'TOA~ , npoc; TO avw TO dvat auTijc; 6pi1;oucra, Kal AOL'JtOV
0LX08£V 1tt:ptypa<pO[,lEVY), avw0tv T£ AE1 W Kal KaTW0£V,
apmv Kai TEAoc; txoucra 0£LKVUTat, TOV Tijc; Cl1t£Lp[ac; ou8'
01-wc; tm8t;acr0at 8uval-Ltv11 Myov.
90 '.a<J'au,wc; 0£ Kai fl 1tocr6T11c;, 01.J l!OVOV fl TWV tv y£Vfo£L
Kai q,8opq naVTi -rp01rq> 4> nt<puK£ 9t:wpdcr9m Ka-r' au;11crtv
KlV£LTat Kai [,l£LW(J'LV, MAct Kai fl niic:,a Kai 'Jt<lVTWV TQ KaT'
liv£CJ'LV Kai E1tiTaow A6yep KLVOUµ£VY) Kai Taic; KaTa l,lipoc;
8ta<popaic; KaTa StacrroA~v t:i801tmouµiv11 nt:ptypaq>£-rat,
tn' (l'Jt£Lf>OV17 X£i:cr8m OUK exoucra, Kal <YUVayt:Tat 'JtQ'.ALV
288
AMBIGUUM IO
37. Contemplation of contraction and expansion of

substance, quality, and quantity, showing that
they cannot be without a beginning
But even what is called "substance" in a simple sense- 89

not just the substance of things subject to generation and
corruption, which moves according to generation and cor-
ruption, but the substance of all beings - has been set in
motion and continues to move according to the principle
and mode of expansion and {n77C] contraction. 62 For it is
moved from the most generic genus through the more ge-
neric genera to particular species, 63 through which and in
which it is naturally divided, proceeding down to the most
specific species, where its expansion comes to a limit, which
circumscribes its being on the lower end of the scale; and
once again it is gathered back from the most specific kinds
of species, moving back through more and more general cat-
egories, until it is gathered up into the most generic genus,
and there its contraction comes to an end, limiting its be-
ing on the uppermost end of the scale. 64 Circumscribed thus
from two directions, I mean from above and below, it plainly
has a beginning and an end, and cannot possibly receive the
definition of infinity.
The same pattern is true for the category of quantity, 90
not only the quantity of things which, in every conceivable
way, are subject to generation and corruption, {n77D] since
they are naturally moved according to increase or decrease,
but of every quantity relative to beings in general, which is
moved according to diminution and augmentation, taking
on specific form through the expansion of particular dif-
ferences and thus limited from expanding ad infinitum- and
AMBIGUA TO JOHN
avanoS[~oucra, TO KaT' au.ac;, al)..'

OU TO O"Ul-(<puec; dSoc;
anoluoucm. 'Oµo[wc; Se Kai i] noto-rric;, ou µ6vov i] Twv tv
)'EV£cr£l Kal <p8opq. KLVELTCU Ka-r' illo[wcrtv, illa Kal i]
nacra Kal 'JtCLVTWV, T~ -rp£1tT~ n Kai CTKESacr-rci> tijc; Ka-r'
au't'tlv Stacpopac; Ktvouµtv11, Stacr-roli]v Kai crucr-rol~v lm-
S£XE"tat. Oi>Sdc; St -ro 1tE<puKoc; CTK£Savvucr8a[ TE Kal
011vay£cr8at l6y4> 11 tvEpydq. dnot liv di <ppovwv aKiv11wv
dvm nav-rcmacrtv. Ei St µi] IXKLVYJWV, ot'.>8t avapxov· d St
µ~ livapxov, ou8e ayEVYJ"tOV S11lov6-rt, all' WCT1t£p olSEv
i]p)'l,lEVOV KLVf]O'EWc_; "t'O KLVOtll,lEVOV, OUTWc_; Kai 't"'fic_; 1tpoc_; "t'O
dvm YEVECTEWc; f)pxecu TO YEYEVYJl-(EVOV ln[cr-ra-rcu, Kal EK
WV l,lOVOU Kai EVOc_; ayEVf]TOU "t'E Kai IXKLVf]TOU TO dva[ TE
Kai "t'O KLVEL0'8at Aa~6v. To Se Ka-ra 't'tlV WU dvm ylv£0'LV
i]pyµevov ouSaµwc; avapxov dvm Suva-rat.
38. J\1t68£t;ti; WV nav OTLOUV avw emu

nav-rwc; tv T01t4J, Kai Sta TOUTO l; a'.V<l)'KY)c;
Kal tv XPOV4J, Kal cm TO tv T01t4J 7tCl'.V"t'Wc_;
KaTa XPOVOV Kai Y)pK-rat TOU dvat
91 "Iva 8t lacrw AEYELV OTL Kai at'.>To TO dvm TWV ov-rwv, TO

1twc; dvm fx.ov, ill' oux cmAwc;, onEp fo.i npw-rov dSoc;
1tEpl)'pa<p~c;, lCJ'XUpov TE Kai µiya npoc_; anoSEL;tv WV
AMBJGU U M IO
again, through a process of reversion, it is gathered up, let-

ting go of what it has acquired, without abandoning its natu-
ral form. The same holds true with respect to quality: not
just the quality of beings subject to generation and corrup-
tion, which is moved according to alteration, but every qual-
ity of beings in general, for such qualities are moved by the
effect of change and dispersion inherent within their spe-
cific differences, which admit of both expansion and con-
traction. Obviously, no [1180A} intelligent person would say
that something which by nature is alternately dispersed and
gathered together-either in principle or actuality-can in
any sense be without motion. And if it is not without mo-
tion, neither is it without beginning; and if it has a begin-
ning, it is clear that it has been created at a moment in time,
and just as such a person knows that whatever is moved had
a beginning of its motion, so too does he also understand
that whatever has come to be began coming into being, re-
ceiving both its being and being moved from that which
alone is uncreated and unmoved. Thus, that which owes its
existence to an act of coming into being cannot in any way
be without a beginning.
38. Demonstration that all things except God

exist completely [n8oB} in a particular place,
and thus by necessity they exist in time, and
that whatever is in a place has the beginning
of its existence completely in time
I will not address the fact that the very being of beings 9r
itself does not exist simply or without qualities, but in a par-
ticular way, which constitutes its first form of delimitation65
AMBIGUA TO JOHN
~px8ai Ka-r' OUO"LaV Kat yevt:O'LV 't'ct OV"'Ca, ,[c; ayvoeT O'tl
1tav-roc; 't'OU 61twcrouv ov-roc;, 1tA~V 't'OU 8dou Kal µ6vou, 't'OU
Kai u1rep aUTo -ro dvaL Kupiwc; U1tapxovwc;, 1tpoemvoei-rm
'to "1toii," 4' 1tav-rri "'CE Kai 1rav-rwc; t;
avaYKYJ<; cruvemvo-
efra1 't'O "1t6-re." Ou yap 't'OV "1t6-re" 8twptcrµtvov Ka,a
ITTiprJcrLv 8uva-r6v eITTtv bnvo~crat -ro "1toii" ('twv yap &:t1a
-rama £cr"'CLV, £1tt:tSi] Kai 't'WV OUK liveu -rurxavoucnv)· d 78 8e
"'COU "1toii" "'CO "1t6-re," 4> CJ'UVE7t!VOetcr0aL 7t£<pUKEV, ou8aµwc;
81wptcr-rm Ka,a CT't'£f>YjC1LV, U7t0 't'O "1toii" 8e 11av-ra we; £V
"'CO'Jl(f) ov-ra SdKVU't'al. Ou yap 79 U1t£p ,o 1tiiv amo 't'O 1rav
"'COU 11av,oc; (wuw yap 11wc; Kai aAoyov Kai a8uvawv au-ro
"'CO 11av U1t"£f> ,o tauwu dvm80 'JI(lV 0ee11t[tELv81), a).X uq>'
tauwu tv tau,ciJ tjv neptypmp~v tx.ov, l,!E,ct tjv 11av-ra
11Eptypa<pOUO'aV 't'OU 1tavm-r(ou li1tt:Lpov Suvaµtv, amo 't'O
m:pac; tauwu ,o t;wrepov. U01tep Kai "'t61toc;" tcr-rl -rou
1tav,6c;, Ka9wc; Kal 6p[tov-ra[ nvec; -rov -r611ov A.tyonec;,
"'t61toc; £cr"'Civ ~ l;w 'toii 1rav-roc; nept<ptpeta, ~ ~ t;w wu
11av-roc; 0tmc;, ft ,o ntpac; "'COU 1tEp1txov.oc;, £V 4' 1tept£XE't'aL
'to 11ep1exoµevov."
92 Kai U1t0 TO "1t6-.e," we; tv XPOV(f) 'Jtc:lV"'CW<; OV"'Ca, cruva1to-
8ELX8~0'EWL, £1tt:tSi] µ~ a11Awc; , ilia nwc; TO dvat £XOUO'l,
11av-ra oaa µeTa E>eov TO dvat txeL. Kal 8Lct wfrro OUK
AMBIGUUM IO
-as well as a powerful demonstration that there is a begin-

ning of beings and of their coming to be. Yet who does not
know that every kind of being whatsoever, with the sole
exception of the Divine (which strictly speaking is beyond
being), presupposes the concept of a "where," which in ab-
solutely every instance necessarily requires the related con-
cept of a "when"?66 For it is not possible for a "where" to
be thought of separately from a "when" (for they belong to
those things that are sirnultaneous, 67 and do not exist apart
from their mutual conditioning). {n8oC} If, however, a
"when" cannot in any way be separated from a "where" (to-
gether with which it is of a nature to be contemplated), then
all things are subject to the category of '~here," since all
things exist in a particular place. And we may take it as a
given that the totality of the universe does not transcend it-
self spatially (which is a somewhat irrational idea, and, in
any case, it would be impossible to establish that the uni-
verse itself is somehow above and beyond the universe). In-
stead, it possesses from itself and within itself its own
proper circumscription, sequent to the infinite power of the
universal cause, which circumscribes all things, and which
constitutes the universe's outermost limit. And this is the
"place" of the universe, as some have defined it, saying that
in this sense "the word 'place' designates the outer circum-
ference of the universe, or the setting that is outside the
universe, or the limit of that which contains, and in which
are contained, the contents of the universe." 68
This will also demonstrate that beings are subject to the 92
category of "when," as completely existing in time, since no
being after {n8oD} God exists simply; but in a certain way,
and for this reason beings are not without a beginning. For
293
AMBIGUA TO JOHN
avapxa. TI<iv yap 01t£p Ka8' OTLOUV TOV TOU "1rwc;" £1tt8tx_E-
Tat t..6yov, Kav £i Ecrnv, MA' OUK ~v. ·oeev TO 8aov "dvat"
;\.fyov-m:;, ou -ro 1rw~ dvm AtyoµEv · Kai 81a wuw Kal TO
"fo·n" Kal TO "~v" ctrrt...wc; Kai aop[<nw<; Kai a1rot..et..uµtvw~
l1t' auwu A£YOl:,lEV. A.vmiOE:KTOV yap naVTO~ t..6you Kal
vo~µaw~ To 8d6v tern, Ka8 ' o ouTE KaTt}yopouvTE<; au-rou
TO "dvm" Atyoµev amo dvm. 'E; auwu yap TO dvat, ci'M'
O\JK au.a TO "dvat." 'Y ntp rap £ITTL Kal aUTOU TOU dvm,
Tofi TE "1rwc;" 1cal a1rt...w~ t..eyoµtvou TE Kai voouµtvou . Et
St "nwc;," CT.A.A.' oux Cl'.1CAW~, txn Ta'. ona TO dvm, wcmep {mo
To "1tou" dvm 8ta Tt)V Stow Kai -ro 1rtpac; TWV t1r' au-roT~
KaTa cpuow t...oywv, Kal U1CO TO "1t6TE" 1CCT..VTW<; dvm Olct T~V
a.pmv tm8e;£TaL.
39. A.7c68Etttc; wu µ~ 8uvacr8m a.1retpov dvm,

Kai Ola'. TOUTO OUT£ avapxov niiv, d Tl KaTct
Tt)V r.v 7tA~8et nocr6TtJTa EXEL TO dvm
93 Kai 1CClAIV £i ~ nav-rwv oucria, 1COAAWV OVTWV 'TWV

1t<iVTWV, a.1tnpo~ dvat O\J SuvaTat (1tepac; yap EXEL au-rwv
Twv noUwv ov-rwv TtJV tv 1rt..~8et 1rocr6Tt}Ta, 1tEptypacpou-
crav autijc; TOV 'TE TOU dvm Kai 't'OU 1rW~ dvm Aoyov, O\J yap
ll'f>ETO~ ~ TWV 1CClVTWV oucria), ou8t ~ TOU Ka8' tKaCT"t'OV
8ijt..ov U1COCTWCJL~ £0'Tat S[xa neptypacpijc;, aU~Aat<; 'T4°'
apt8µ4' Kai Tfi oucriq KaTct Aoyov 7rEptyeypaµ!,(EVat. Et 8t
1C£ptypacpij<; ou8tv TWV OVTWV EAEU8epov, 1tllVW Tct ovTa
OtJAOVOTl avaAoywc; tavwTc; Kai 'TO "1t6T£ dvm" Kai TO
294
AMBIGUUM IO
anything that in any way admits of the principle of a "how,"69

at one point did not exist, even if now it does. Thus when we
say the Divine "exists," we do not say it exists in a certain
way. And for this reason we say of God that He "is" and
"was" in a simple, infinite, and absolute sense. For the Di-
vine is beyond closure in language or thought, which is why
when we say that the Divine "exists,"we do not predicate of
it the category of being, for though being is derived from
God, God Himself is not "being" as such. For God is beyond
being, whether one speaks or thinks in terms of the "how''
of a being, or of "being" in a simple, unqualified sense. And if
beings have existence, not simply, but in a way qualified by a
"how," then it has to be granted that, just as they exist sub-
ject to a "where," on account of the position and definiteness
{1181A} of their natural principles, so they are completely
subject to a "when" on account of their having a beginning.
39. Demonstration that it is not possible for anything

whose existence is determined by numerical quantity
to be infinite or, consequently, without beginning
And, again, if the substance of all beings-and by "all" I 93

mean the vast multitude of beings - cannot be infinite (for
it has as a limit the numerical quantity of the many beings
that circumscribes both its principle and mode of being,
since the substance of all beings is not limitless), then nei-
ther can the subsistence of particular things be without
{n81B} circumscription, for each is limited by all the others,
owing to the laws of number and substance. If, then, no be-
ing exists without limitations, clearly all beings, in a way
corresponding to their nature, have received "being when"
295
AMBIGUA TO JOHN
"1rou £lvm" £LA'1q>£.. Tofrrwv yap livw -ro 1rapa1tav ouStv

dvat 8uv~O"£Tat, OUK oucria, OU 7rOC10't''1<;, OU 1t0l0'!1']<;, OU
crxtcnc;, OU 1roi11cr1c;, OU 1tci8oc;, OU KLV'1C1L<;, oux k:;t<;, oux £TE-
p6v TL -rwv oic; -ro miv 1rt:pLKAdoucrtv oi 1rt:pl -rama S£1voL
OuStv ouv TWV OV'TWV livapxov, c;, Tl £'r£pov 1tpomLVO-
£L0"8a1, ouSt ci1rt:piypaq>ov, c;, ,1 fr£pov cruv£mvo£Icr0m
Suva-rm. El St 't'WV OV't'WV ouStv livapxov ~ a1tt:piypaq,ov,
we; i:St:t;t: Q'.KOAOtJ0wc; 'tfJ <ptJC1£L TWV OVTWV E.1t6!;1£VO<; 6
A6yoc;, ~v 1ro.vTw<; 1t0Tt O't'E TL ,wv ov.wv OUK ~v· d St OUK
~v, 1rciv-rwc; ylyovt:v, £11tt:p OUK ~v. Ou yap a11q>w tvStxe,m
Kal dva1 Kai yivm0at xwplc; Tpomjc; Kal &A11.01wcrewc;. Et
yap ~v Kal ytyov£V, hpa1t11 de; 07rt:p OUK ~v µe-raxwp~crav
KaTa Tt)V ytv£C1LV, 11 ~llo1we'1, npocr0~Kf]V OU £0"!Epfj't'O
KaAAouc; tmSe;a11evov. nav St ,prn6µ.evov f) wJ.owv11e-
vov 11 filmtc; dSouc;, au't'O't'£11.£.<; dvat OU Suva't'at. To St µ~
ov auwT£AE<; hlpou 1ravTw<; 1rpocrSt:118~crt:Ta1, wii 1tap-
txov.oc; au,~ ~V 't'EA£LOT11Ta, Kat £C1't'l TU.ElOV µEV 't'O WL-
OUWV, all' OUK au-ro,t:Atc;, Sta ,o !1~ q>tJO"t:L, µt:0l;t:L St 'TO
,U.t:lOV £X£lV. To St hlpou 1tpocrSt:6!;1£VOV 1tpoc; 't't:AELWOlV
Kal rcpoc; amo TO dvm 1tOAA 11aUov 1tpocr8t:110~crt:,aL.
94 El yap dSou<; Kpt:tTIWV, W<; q>aC1LV, ~ oucria Ka0£0"!'1Kt:,
Tamriv St tavT 1tapacrx£"iv 11 C('Jt/1.W<; £X£lV St:Svvrrcm
EKELVO TO "ov," 01tt:p au-rol <pcivm ~OUAOV'tm, 1tW<; rep<'><;"['()
£XE.IV C£1CII.W<; 11 1tapacrxt:1v eau·n~ "['() ~TIOV, 'Pl'J!1L St "['()
AMBIGUUM IO
and "being where." For without these absolutely nothing

could exist, neither substance, nor quantity, nor qualit)\ nor
relation, nor creation, nor passivity, nor movement, nor
state, nor any of the things by which the experts in these
matters delimit the universe. Therefore no being is without
a beginning if its existence presupposes even a single quali-
tative distinction; neither is it without limits if its existence
is conditioned by relation to something else. If, then, no be-
ing is without beginning or limitation (as the argument has
demonstrated, consistent with the nature of beings), then
there was certainly a time when each being did not exist,
from which it follows that, if it did not always exist, it was
brought into being at a particular time, [n8rC} because
°
there was certainly a time when it was not. 7 Furthermore,
nothing is susceptible both of being and becoming without
also being subject to change and alteration, for whether it
was and came to be, it changed, crossing over into what it
was not through a process of becoming, or it was altered, re-
ceiving an addition of beauty which it lacked. For whatever
is changed and altered or is lacking in form cannot be self-
perfect. And whatever is not self-perfect obviously has need
of something else from which it receives perfection-but
not self-perfection -for it does not have this perfection
from its own nature, but through participation, and that
which needs something else for the perfection of its form
will stand in even greater need with respect to existence it-
self
For if, as some assert, substance is superior to form, and 94
there is an "existent" (as they want to [n8rD] call it) that is
able to endow itself with substance or simply possesses it on
its own, why is it not able to endow itself ¥-'ith, or simply to
297
AMBIGUA TO JOHN
d8o<;, OUK EID]pKrnE; El 8e 1tpo<; TO napacrxciv fauT<;, TO

~TIOV, f) a1tAW<; £XEtV EKELVO TO "ov," 07!Ep ELTE ouofav, ELTE
UAt]V KaAELV ~OUAOV'!aL o[ TO avapxov TOI<; µna 8EOV Kal
EK 0rnu 1tpocrcmTELV wAµwvTE<; (ou yap TCEpl -rot'.rrou 81a-
q>Ep6µt:9a) OUK E1!rJPKEcrE, nw<; -ro Kpfrrrov, auTo TO dvai
q>t]µt, fJ aTCAW<; ~ nap' tauwu £XEtV 8t:SUVf]TaL, TO 1tpo<; -ro
£XELV TO ~TWV aSuvatijcrav; El 8e 1tap' tautijc; fJ ctTCAwc;
£XELV TO ~TIOV ouSai,tw<; ~ UAf] 8t:8UVf]TaL, 7toAA(f' µillov
a&ro -ro dvm ct1!AW<;, ~ 1tW<; 1tap' fautij<; £XEtV OU 8u-
v118~crE'ral. J\..p' ouv ~ 1tpo<; TO £XEtV, W<; Si8EtKTaL, -ro ~TIOV,
11.lyw 8e -ro d8oc;, awv~cracm ou8e -ro x:pt:LTIOV, au-ro TO
dva[ qiru.u, KClV 61twcrouv £XEtV Suv118dY) rco-rl. El 8e wvw,
TCctV'TW<; EK ernu -ro ELVaL WL<; oucn Kal -ro dSoc; St:Swp11-rat,
E1'CEITCEp dcriv· EL Se EK ernu TCiicra ouofo Kal UAf] Kai d8oc;
a1tav fo-riv, ou8Eic; av µ~ miv-r11 crwq>povo<; 11.oytcrµou EME-
p11µlvoc; EL1tELV avaaxoiw avapxov fJ aylv11-rov -ri]v UAf]V,
8EOV dSwc; TWV ov-rwv 1t0tY)~V Kai SY) µwupy6v.
40. Arr68E1~t<; oTt 1tiiv KtvouµEvov, fJ a:AA4J 8taq>6p4J

KaTa ~V OUO'[av E~ a·(o[ou CJ'UV8EWpouµEVOV,
cbmpov dvm ou 8uvaTm, Kal <'ht ~ 8uac;
OU.E apxfl £0.tV OITTE avapxoc;, x:al <ht YJ
µova<; µ6VI"] Kup[w<; ap~ KaL a:vapxo<;
95 Kai 1taA1v, El ~v, w<; TLVE<; <pacnv, ~ UAY), ou ytyovE 811-

Aov6-r1, d 8e µ~ ylyovEv, ov8e KtVEL-rat, El 8e µi] KLVELTat,
AMBIGU U M IO
possess, the inferior of the two, that is, a specific form? And
if producing or possessing the inferior is beyond the capac-
ity of this "existent," by which they designate either sub-
stance or matter, being so rash as to deny a beginning to
things that are after God and from God (although this is not
the present point of dispute), how has it been able to endow
itself with what is superior (by which I mean existence it-
self), or simply to possess or even produce it, when it is un-
able to have what is inferior? But if matter can in no way
possess or produce that which is inferior, still {118¢} less
can it possess or produce existence itself It follows, then,
that whatever is not capable of possessing the inferior, I
mean form, will never be able to possess what is superior, by
which I mean existence itself If this is so, then all things
must have received existence and form from God, for they
indeed exist. And if every substance, and all matter, and all
forms are from God, then no one, unless he has been de-
prived of his ability to think rationally, would say that mat-
ter is without beginning and uncreated, since he knows that
God has created and given form to everything. {n84B}
40. Demonstration that whatever is subject to

motion, or which from eternity is seen together with
something different according to substance, cannot
be infinite, and that the dyad is neither a beginning
nor beginningless, and that strictly speaking the
Monad alone is both a beginning and beginningless
And, again, if matter has existed <eternally>, as some 9>

people say, it is obvious that it was not brought into being,
and if it was not brought into being, then neither can it be
2 99
AMBJG U A TO JOHN
oun wu dvm i}p;aw, £[ 8t wu dvm µ~ 11p;aw, nav-rwc;

&vapxov, d 8t avapxov, Kal &nupov, d St cbmpov, 7t<XVTWc;
Kal CLKLVl']WV (aKLVt]'TOV rap 1tav-rwc; TO lbmpov, OU yap
£X£L nou KLVtJ811vm To µ~ 6pt~6µ£Vov) , d 8£. -rouTo, 8uo
7t<XVTWc; Ta (l7t£Lpa Kai avapxa Kai Q'.KLVl']Ta, El£oc; Kai VAi'],
OTC£P dvat aµfJxavov. ~uac; yap OUT£ am:tpoc;, OU't"£ chap-
xoc;, OUT£ Q'.KLVl'JTOc;, OUTE µ~ ap~ Ka06AOU TlYOc; dvat
Suv~cre-rm, Ka9' f:vwcriv TE Kai 8taipecrtv 1teptypa<poµtv11,
Ka0' £VWCTLV 1:,Lf.V we; VTCap;tv £XOUCTa TWV µova8wv ~V 01JV-
0£CTLV, u<p' WV we; µepwv 1t£pLEX£'rat Kai de; &c; we; µtp11
-rtµvecr8at Suva-rat (ouSh St 81atp£TOV ~ Statpovµevov, ~
01Jv8ewv ~ cruvTL0tµ£vov, Ka,a q,ucnv ~ Sfotv ~ ffiov
TLva bnvo118fivat Suvaµevov -rpc.'mov, et.At...' ouSt autj ~
cm>.wc; Aeyoµtv11 S1a(pecr1~ ~ 01Jv0£crtc;, aTC£1po11 dvat Suv~-
CT£-rat, o-rt µ~ Kai aTCAotiv Kai µ6vov, Kal µ~ ap10µ11-rov ~
apt0µouµevov ~ cruvap18µouµ£vov , ~ 1t<iCTl']c; anAWc; tA£U-
0£pov Tiic; o[acr8~TCOT£ crxtcr£wc;· miv-ra yap -rauTa tv crxt-
O'El 8ewpei:-rat, TO Si: l:br£Lpov acrx£TOV, OU yap l\El TL Ka-ra
crxfotv cruvru,1.µtvov nav-raTCaCTL), KaTa Sta(pECT[V St we;

t;
apt0µQ Klvouµtv11 , 01J7t'EP i}p;a.6 "r£ Kai uq,' OU TC£pLtxe-
Tat, ETIEL1t'£P OU <f>UCTU TO dvat Kai acrxewv txn.
JOO
AMBIGUUM IO
subject to motion, and if it is not subject to motion, then it

did not begin to exist, and if it did not begin to exist, then
it must be completely without a beginning, and if it is with-
out a beginning, it must be infinite and immobile (for the
infinite is necessarily immobile, since that which is bound-
less has nowhere to which it might move). If this is true,
however, then there would be two realities that are infinite,
without beginning, and unmoved, namely, God and matter,
but for such a situation to come about is impossible. For
the dyad 71 is neither infinite, nor without beginning, nor un-
moved, and is totally incapable of being the origin {n84C]
of anything else, and is circumscribed according to the prin-
ciple of its unity and division. It is circumscribed in the
principle of its unity since its very existence is a compound
of nvo monads, which it contains as parts, and by which it
can be divided. (But nothing that is divisible or which is di-
vided, or composite or compounded, whether according to
nature, convention, or in any other way that one can think
of, including so-called pure division itself or composition,
could possibly be infinite, for it is neither simple nor single,
nor numerable, nor numbered, nor numbered together with
anything else, nor free as such from all kinds of relation,
for all of these things are understood to exist in relation,
whereas the infinite is absolutely beyond relation, for there
is absolutely nothing that is conjoined to it by any kind of
relation.) And it is circumscribed in the principle of its divi-
sion, since it moves by number, from which it has its begin-
ning and by which it is contained, {n84DJ and thus it does
not possess a being that by nature is free from relation.
301
AMBIG U A TO JOH N
41. "O-n niiaa 8ua.c; cip18µQ Atynm 8uac;

Kai 1tcicra µova<; de; µtpoc; cruVTEAoiicra
8ua8oc; ap18µwv AEY£TaL µova<; ,
ill' oux a1t11.wc; µovac; 82
96 Apl9!-[Q yap 1tiiaa 8ua.<; Kai 1riicra µovac; de; µtpo<; airtijc;
O"UVT£Aoiicra dvm Ka8tcr-rrtK£, Kae · ov a:\.:\.f]:\.wv ai KaT'
auniv µova8£<;, aq>mpouv-rm TO a1t£piypmpov. Ou8£l<; St.
µ£µ01paµtvoc; Kai 61rwcrouv wii :\.oy[~ecr8m dnol av "lbm-
pov" dvm, 4> t;
a·ioiou cruv9£wp£frai Tl ~ cruvrn19t:wpt:frm
Ka-r' oucriav 81a<popov, d8wc; Slam:crt:lcr8m naVTw<; al'.miJ
TOV 7t£pi WU andpou Aoyov oihw q>povoi>VTt. To yap
lbtt:lpov Ka-ca 1tCLVTa Kai :\.6yov Kai -cp61tov £<1Tiv am:lpov,
Ka-r' ouofov, KaTa Suvaµlv, KaT' tvtpy£Lav, Ka-r' aµ<pw -ca
1tlpa-ra, -co avw TE :\.tyw Kai TO KCLTW, TOUTECJ'Tl KaTct TI)v
apxr1v Kai TO -ctloc;. Axwp11-rov yap KaTa TYJV ofo[av, Kai
ant:plVOl']TOV Ka-ca Tr)V Suva1.uv, Kai KaTa TYJV tvtpyt:laV
ant:piypa<pov, Kai a:vapxov avw8£v, Kai ct-CEAWTf]TOV
Kchw8tv ECJ'Tl TO Cl7t£Lpov, Kal a1tA.W<; £L7t£LV aA119fo-r£pov,
Kai 7tCLVTa a6p1<1TOV, we; ou8£11oc; TO 1tapa1tav Kae· £Va TWV
ct1tfJpl8!-[tJ!-1-Evwv Tp<'mwv cruv£mvo118~11m au-rQ 8uvaµtvou.
Kae· ov yap av £17t01[!£V :\.6yov ~ -cp61tov Suvacr9ai Tl £T£-
pov auT4°> Ka-r' oucr[av Ola<popov 1tapa~aAA£cr8m, -cov 0Ao11
~c; oAtJ«; a1t£lp[ac; au-rQ cruva<pmpouµ£9a A61 ov. El 8t_
ct1t£lp6v Tl dvm OU Suva-rm, ci> £~ c(i8(ou cruvu1tapx£1 £T£-
p6v Tl 1<a-r' oucr[av Sla<popov, a1t£Lpov dvm ouSa!-[w<; tv-
O£XETat SuaSa. Ai yap Ka-r' athi]v µova8£<; aAAf]Am<; KaTa
1tapa8rn1v cruvunapxoucrm MAf]Aa<; 6p[~OUC11V, ou8ntpac;
302
A.MBIGUUM IO
4r. That every dyad is said to be a dyad in

terms of numbers, and every monad that
constitutes a part of a numerical dyad is said
to be a monad, but not an absolute monad
For every dyad, and every monad that constitutes one of 96

its parts, are constituted by number, so that the individual
monads, which constitute the dyad, mutually impose limita-
tion on it. Now no one with any intelligence would call "in-
finite" something that from eternity is seen to have or be
marked by some essential difference, for ifhe thought about
it he would recognize that this falls completely outside the
definition of the infinite. For the infinite is infinite in every
way and in all respects: according to substance, power, and
activity, and in relation to the upper and lower limits of
things, that is, the beginning and the end. For the infinite
is incomprehensible in respect of its substance, inconceiv-
able in respect of its power, and unlimited in respect of its
{n85A} activity, having no beginning on the upper end of
the scale, and no end on the lower, and, to put it simply and
more accurately, it is in every way unbounded, since abso-
lutely none of the limiting factors that we have mentioned
can be thought of in conjunction with it. For if we were
to say, in any way whatsoever, that anything essentially dif-
ferent could be placed alongside it, we would in the same
breath negate the principle of its infinity. And if the defi-
nition of infinity excludes the presence of something else
essentially different existing together with it from eter-
nity, then the dyad cannot be infinite. For its constitutive
monads, which exist one next to the other, are mutually
AMBIG U A TO JOH N
n)v htpav aop[cr-rw«; 6pci<18a1 cronwpouITTJ«; napaimµt-

vt]V w..A' oux um:p~a[vou<1av txouITTJ«;, Kai -rov -rfj«; am:tpia«;
£iK6-rw«; MA~Awv cruvmpatpouv-rat Myov.
97 Ei St c'bt£tpov, w«; OEOtlK'Tat, µ~ tvStx£-rat dvat 8uaSa,
OU,£ avapxov Ol]AOVO'TL, apxri yap 1ta<11']«; 8ua8o«; µova«;·
£l St µ~ avapxov ou8t <lKLVl]'TOV, KLVEL'Tal yap 'T(f' ap18µ.4>
£1( [10VC{0WV Ka8 ' £VWCTLV, Kai et«; au-ra«; 83 Ka,a 8ta[peow 'TO
dvat Aa!1~avou<1a· el St !111 aKiVtJ'TOV, ou8t aUou tlVO«;
ap~v dvaL. To yap KLVOU[lEVOV OUK ap~, all' t; apXfl~,
Ot]Aa8~ WU KlVOUV'TO«;. Mova«; St µ.6v11 1wp[w«; aKLVl']'TO«;,
Otl [li],E apt0[16«; £Ci'TL, µ.i]-rE apt8µ.ri-rov ~ apt8µouµ£vov
(OU'TE yap µtpo~ ~ OAOV ~ <1X£<1L«; fo-rlv ~ [lOVa«;), Kai Kup[w«;
c'ivapxov, 84 a-rt µ.ri8t-rEpov fou-rfj~ EXEL 1tpE<1~u-rEpov, t~ ou
KLVOU[,1,£V1'] Stx£-rat 'TO dvat µ.ova«; , Kai c'i1tELpov Kupiw«;, O'TL
[-1,l]Of.V £XEL O'UVU1tapxov ~ CJ'UVapt8µ.ouµEVOV, Kai apm
KUpiw~, O'TL1taV'TO«; Kai apt8µ.ou Kai apt8[10Uµtvou Kat
apt8[,!,t]TOU ai-ria 'TUYXC{V£l, W«; 1tClITTJ«; C1X£0'EW«; Kat 1tav-ro~
µtpou«; Kai oAou t;np11µ.tv11 , Kal Kup iw«; Kai at..118w«;, 1tpw-
'TW~ ,£ Kai µ6vw~ Kai a1rt..w~, ill.' oii1rw«;, 1rpw-r11 'TE µ.ova«;
1J1t(lpxou<1a Kal µ.6v11. Kal 'TOU'TO Atyov-rE«; OUK au-ri]v, w~
£ITTL, ITT]µaivoµ.Ev -rriv [laKapiav 8E6-r11-ra, a1rdpw«; Ka-ra
miv-ra Kai A6yov Kai -rp61tov Kal vQ Kal A6y~ nav-ri Kal
6v6µa,1 a1tp6m-rov OUO'Q'.V 1taV'TEAW~ Kai a1rpo0'1t£AaITTOV,
AMBIGUUM IO
limiting, since neither (by virtue of their mutually inescap-

able juxtaposition) allows the other to be viewed as indefi-
nite, with the logical result that the presence of the one
[n85B} negates the principle of infinity of the other.
Now if, as we have demonstrated, the dyad is not infinite, 97
it is obvious that it is not without a beginning, for the begin-
ning of every dyad is the monad. And if it is not without a
beginning, neither can it lack motion, for it moves, in fact,
by means of numeration, beginning with the addition of in-
. dividual monads, and then back to these again, through a
process of division, and so receives its being. And if it is not
unmoved, neither is it the beginning of something else. For
that which is moved is not a beginning, but from a begin-
ning, that is, from whatever set it in motion. Only the Monad
is, properly speaking, without movement, because it is nei-
ther number, nor numerable, nor numbered (for the .Monad
is neither part, nor whole, nor relation), and thus by defini-
tion it is without beginning, since there is nothing prior to it
that could have set it in motion and given it its being as
Monad. And properly speaking the Monad is infinite, for
there is nothing that coexists or is conumbered with it; and
properly speaking it is a beginning,72 for it is the cause of ev-
ery number, and of all things numbered and numerable,
[n85C} since it is beyond all relation, part, and whole; and so
properly, and truly, and primarily, and uniquely, and simply-
not in some particular way- the Monad exists as something
primary and unique.73 Yet in saying this we do not thereby
signify the blessed Godhead itself, in its own existence,
which is infinitely unapproachable and absolutely inaccessi-
ble to every principle, mode, intellect, and to all language
and every name -but based on our faith in the Godhead, we
AMBIGUA TO JOHN
ill' £aUTOL<; opov njc; de; aUUJV 7tLITTEW<; 1taptxoµEv ~a<Jl-

µov Kal i]µi:v t<pLKTov TE Kai npocr<popov.
98 Ou yap we; 1tapaa-raTLKOV 1tav-rwc; TOUTO, <pf]µl Se TO Tijc;
"µova8oc;" ovoµa, njc; 0dac; Kai µaKaplac; oucrlac; 6 0t:Toc;
SLayopEUEL Aoyoc;, all' we; tvSELKTLKOV njc; 1taVTEAouc; au-
njc; Cl7tAOTf]TO<; -rijc; £'.Jt:EKELVa 1tacr11c; 7tO<TOTfJTO<; TE Kal
1tOLOTfJW<;, Kal tjc; oiacrSi]noTE o-xfoewc;, iva yvwµEV oTL
µiJ OAOV TL EITTLV we; EK µEpwv TlVWV, µ118t Tl µtprn; E<TTLV
t; OIi.OU TLvoc;. 'Y 1tepavw yap 1taCTf]c; StmpfoEwc; TE Kai CTUV-
0foEwc; Kai µtpouc; Kai oAou iJ 0EoTric;, oTt linorrov, Kal
1ta<Tf]<; njc; KaTa 0fow (map;EW<; Kat njc; 7tW<; dvm au-riJv
6pLl;oµtv11c; tvvo[ac; a1t<iJKLcrµiv11 , OTt li1to1ov, Kal njc; xpoc;
aAA.o xav 1ta01']c; cruva<pEiac; TE Kai oiKEtOTf]TOc; tAEU0tpa
Kal aq>ETO<;, ll0-XETOV yap TO 1tpo au-rijc; ~ µd aVTijc; ~ P,ET'
au'Tljv ouK fxoucra, we; na:vTwv tntKELva Kai µf]SEvi TWV
ov.wv KctT' ouStva Myov ~ Tp6xov cruv-r£-rayµtv11.
99 Kai TOUTO -ruxov tvvoi]crac; 6 µtyac; Kctl 0Eioc; 6-tovUCTLO<;
<ptJ<TL· "6.LO xai µovac; uµvouµtv11 Kal TpLac;, iJ U1ti:p navTa
0EOTtJ<;, OUK £CTTIV OUT£ µova:c; , OtrtE -rpLac;, ~ 1tpoc; fjf.LWV ~
aAA.ou ,Lvoc;85 SLEyvwcrµtv11 , ill' '(va Kal -ro u1tEpt')vwµtvov
au-rijc; Kai -ro 0rny6vov a).ri8wc; uµvi]crwµEV, Tfi Tp1aS1Kfj
Kal tvia[q, 9Ewvuµ[q, TfJV unEpwvuµov wvoµacraµEV Kal
TO!<; OUCTL tjv tmEpovcrtov." Ou8aµwc; ouv TL<; SuaSa ~ 7tAij-
0oc; avapxov, ~ apxiJv TO CTUVOAOV TLVO<; dvaL Atyetv Suvf]-
CTETaL, sfiv £1.JCTE~wc; 81' '1AYJ0dac; ~E~OUAf]i,tlvoc;. ETc; yap
Sta 1taaric; TI'jc; Ka-ra Myov Kai vouv 0ewpt]TlKijc; SuvaµEwc;
Kai tma-dJµ11c; a&-rQ 0£oc; civaq>avi]crETm, 1ta:a11c; ci1tELpiac;
irnapxwv £7tEKELVa, Kett [.t11SEvi Ka8011.ou TWV OVTWV Ka0 '
AMBIGUUM IO
furnish ourselves with a definition of it, which is accessible

to us and within our reach.74
For sacred discourse does not in any way speak of this- I 98
mean the name of "monad" -as representative of the divine
and blessed essence, but rather as indicative of its utter sim-
plicity, which is beyond every quantity, quality, and relation,
lest {1185D} we think that it is some whole composed of
certain parts, or a part of some whole. For the Godhead is
above and beyond all division, addition, and every part and
whole (since it is devoid of quantity), and all existence ac-
cording to place, and every concept that defines it in terms
of how it exists (since it is devoid of qualities) , and it is free
and independent of all conjunction and proximity to any-
thing else, for it transcends relatedness, and has nothing an-
terior, or present with, or subsequent to itself, for it is be-
yond everything, and is not ranked together with any being
{n88A} according to any principle or mode whatsoever.
And this is perhaps what the great and divine Dionysios 99
was thinking of when he said: "For this reason, even though
the Godhead that transcends all things is hymned as Monad
and Trinity, it is neither Monad nor Trinity, as understood by
us or any other thing. But so that we might truly hymn its
transcendent unity and divine fecundity, we have given the
divine name of 'Irinity and Unity to that which is beyond all
names, and the names of beings to that which is beyond all
being. ''75 Thus, in no way can anyone who wishes to live pi-
ously in the truth say that a dyad is a multitude without be-
ginning or the beginning of some thing in general. For it will
be evident to him, by virtue of his intellectual contempla-
tion and comprehension, that there is only one God, who is
beyond all infinity, and who cannot be known in any way
AMBIGUA TO JOHN
cmouv, n1..11v wu Sta nicrn:wc; µ6vov ytvwCT1Ct:cr8at, Kai

't"OU'"CO EK TWV auwu 1tOtY)l,LClTWV O"rt lcrnv, oux o -r( 1tO't"E
£<:rn Stt:yvwcrµ[voc;, Kai 1tav-roc; aiwvoc; Kai XPOVOU Kai
na.vTwv -rwv tv aiwvt ical XP6vep notrin)c; T£ ical Sri~.u-
oupy6c;, ouSev 't"O 1tapa1tav t;
,h8[ou Ka9' ov·nvaouv
-rp61rov auTci> CTUV£1tlVOWV, t:lSwc; OTt [!rJSfrt:pov TWV aµa
icaTa TflV imap;tv ill~Aotc; t;,hS[ou cruv6v-rwv dvm
Suva.at 'tOU hlpou 1tOtl']'ttKOV. i\.cruAAOyt<TTOV yap TOU't"O
1tav,a.1tacn Kal avtvSt:icTov Kal -ro'fc; voiiv exoucrt Ka-raytAa-
crtov, tnl 't"WV txovTWV aµa TO dvat 7tol£LCT9at a:llo allou
1tOtY)TtK6v. i\ll' £1( 0rni3 TOU ad ovwc; -ra nav.a £K TOU µ~
ov.oc; y£Vt<r9at nav-rt:AWc; 't"£ Kal OAlKWc;, ill.' OU µt:ptKwc;
"r£ Kal ClTEA.Wc;, "we; e; a[-r[ac;" Cl1t£Lpoyvwcrrou Kai (X'Jl'£l-
poSuva.µou croq:,wc; "naprirµtva," St;ri-rm, Kai "tv au,<iJ
CTUVECTTYJKEVat -ra na.v-ra, we; EV nav-roKpa.opticQ 1tv8µi:vt
<ppoupouµt:va. 't"£ Kai OtaKpaWUµt:Va, Kai £le; atJTOV Ta'.
na.vm i:m<r-rpt<pt:0"8at, Ka9a.nt:p de; olKt:fov lKa<TTa ntpac;,"
we; nou <primv 6 [!lyac; Aprnnayi't"Y)c; ~tovu,noc;.
42. 0t:wp[a ct1toSt:tKTlK~ 't"OU dvat KaTa <j)UCTtV

£1tL 1tctVTWV ~V 't"OU 0£0i3 1tp6votav
Ioo Kai 1tpovori~v au't"ov dvat 1t£1cr9~cr£"rat TWV ov-rwv, St'

WV O'tl Kai 0t:6c; £<:TTlV £0tSax9rJ, SiKatOV £LVat icp[vwv Kai
£UAoyov, µ~ filov dvat <puAaKa Kai i:1t1µt:AY)~V -rwv ov-
TWV ~ µ6vov TOV TWV OVTWV SY) [,lLOUpy6v. Au~ yap ~ 'tWV
OVTWV StaµoVfl Kal ~ -ra;tc; Kai ~ 9fotc; Kai~ KLVY)<rtc;, Kal
308
AMBIGUUM IO
whatsoever by any beings, except through faith, [1188B} yet

even this knowledge, which is derived from God's creations,
reveals to us the fact that God exists, but not what He is,
and that He is the creator and fashioner of every age and
time along with everything that exists in them. Yet he ·will
not conclude from this that any of these things has in any
way existed together with God from eternity, for he knows
that it is impossible for either of two eternally coexisting
principles to be the cause of the other. Such a notion is logi-
cally invalid and inadmissible, and it would be rather ridicu-
lous for anyone with intelligence in these matters to make
one of two identically existing beings the cause of the other.
It must be accepted that the eternally existing God has cre-
ated all things out of nothing, not partially and incompletely,
but completely and wholly, "for they have been brought"
into being with great wisdom "by" an infinitely intelligent
and infinitely powerful "Cause, in which all things are effi-
ciently held together, [n88C} guarded and governed in an
all-powerful foundation; and to which all things are turned,
as to their own proper end," as the great Dionysios the Are-
opagite has said somewhere.76
42. Contemplation demonstrating that by nature

all things come under divine providence77
And from the same beings from which he learned of 100
God's existence, [n88D} he will also be persuaded that God

exercises providence over them, for he judges it right and
reasonable that none but the Creator of beings should be
their protector and overseer. For it is quite clear that the
permanence of beings, and their order, position, and
309
AMBIGUA T O JOHN
~ EV aAA~A.Ol(; TWV aKpwv Ola TWV µfowv CTUVOX'l, µriotv

1<a,a -ri]v tvav-rt6Tf],a t..uµmvoµtvwv aAA~Aolc;, ~ -r£ -rwv
µepwv 1tpoc; Tct DA.a CT\JVV£UCTl<;, 1ml TWV OA.WV 1tpoc; Ta µtp11
Ol' OAOU £VWCTL<;, Kal at'.J-rwv 1tpoc; a:Urit..a TWV µepwv ~
lt[!lKTO<; blUKplCTl<; Ka'ta ~V lOlU~OUCTaV £KUCTTOU Ola<popav,
Kat aCTUrxuwc; i:vwcnc; K.aTa ~v cmapaAAaKTOV tv OAOL<;
'tat>'tOTf]'ta, Kal ~ 1tavrwv 1tpoc; 1tav-ra, '(va µi] -ra Ka0' t:Ka-
CitOV A.tyw, croyxptcr[c; T£ Kat 8l<lKptcrtc;, Kal ~ 1t<lVTWV Kat
l1<acr-rou Ka.' dooc; 8laooxi, a£l cput..anoµtvri, µ118evoc; -ro
1tapa1tav -rou otKEiou Tijc; cpuCTewc; t..6you 1tapacp8elpoµtvou
Kat 1tpoc; a:U.o CTu-yxwµtvou TE Kai CTu-yxtov-roc;, 0£LKVUCTl
CTa<pwc; ,a 1tav-ra Tfi 1tpovo[q cruvtx£cr8m TOU 1t£1COlf]KO"tO<;
emu. Ou yap ot6v -rt ECTTlV "aya0ov ovra TOV e£oV µi]
Kal £Ut:py£TlKOV 1tav.wc; dvm, [lf]OE £t>t:py£TlKOV ov-ra µi]
Kal 1tpOVOf]'tlKOV 1tav-rwc; dvm," Kal Ola TOUTO -rwv OVTWV
8rn1tpe1twc; 6nµ£11.ouµ£vov crocpwc; at'.Jwic;, wCT1t£P -ro dvm,
Kai -ri]v Kf]O£µov[av xap[~ecr8m. "I1p6vota yap ECT'tl," K.a-ra
-rouc; 0eocp6pouc; 1tan:pac;, "~ EK ewu de; -ra ov-ra ylvoµtvri
tntµtt..t:la. 'Opl~ovTm Se at'.J-ri]v Kal oirrwc; , np6vota ECTTl
~OUAf]CTl~ emu 8t' ~v 1[C(V'ta -ra ov-ra -ri]v 1tp6CTcpopov Ol-
etaywri]v Aa[!~<lVEL. Et OE emu ~ou11.11cr[c; ECTTlV," Yva at'.J-
TOL<; TWV 8tOaCTKaAWV XP~CTW[laL -rote; Myotc;, "nacra avayx11
Ka-ra ,ov 6p8ov 11.6yov ylvecr8m -ra ytv6[lt:va, -ri]v Kpdnw
[ll] £1tl8£XO[l£Va -ratrv," aUTOV OUV dvm 1tpOVOf]Tl)V EK 1tav-
-roc; -rp01tou El1t£LV evax8~CT£'tal O Tl)V ClA.~8t:1av OOf]yov
£X£1V tMµevoc;, ov Kal 1t0lf]"tl]V i:yvw 'tWV ov-rwv· OU yap
310
AMBIG UU M IO
motion; the harmonious conjunction of extremes through

intermediaries (which comes about without any damage to
them resulting from their polarity); the agreement of the
parts with wholes, and the comprehensive unity of wholes
with parts; and the clear distinction of the parts from one
another [n89A] in accordance with their individuating dif-
ferences; as well as their unconfused union in accordance
with the unchanging identity in the whole of each of them,
and-so as to not speak of particulars-the combination
and distinction of everything with everything else, and the
succession of everything and each thing by specific kind,
which is perpetually preserved in such a way that the princi-
ple of each nature remains inviolate, without being confused
with or confusing any other nature-all of this, I say, clearly
shows that all things are efficiently held together by the
providence of God who created them. For it is hardly possi-
ble "that God, being good, should not also be beneficent,
or that He should be beneficent without exercising provi-
dence ,"78 and thus in providing wisely for beings, in a matter
befitting Him, insofar as He endows them with being, He
also bestows on them His care. "For providence," according
to our God-bearing fathers, "is [1189B] God's attentive care
for all things, and they also define it as follows: Providence is
that purpose of God whereby all beings receive their most
favorable assistance and direction. If, then, providence is
God's purpose," to use the language of our teachers, "then it
necessarily follows that whatever happens happens for the
right reason, and could not have been better arranged."79
Thus whoever wishes to have the truth for his guide, will in
every way be led to say that the provider is the same One
whom he knows as the true creator of beings, for truly it
311
AMBIGUA TO JOHN
illou ·nvoc; TO npovoETv i:a-rL Twv ovTwv 86 a)..118wc;, ~ wu

m:1roL11Ko-roc; -ra ov-ra ewu, 87 dm:p Kav -mi:c; ~WOL<;, orav
-rai:c; Ka-ra. Aoyov tcp68oLc; wi:c; oucnv tµ~aAOV"t'E<; 11 µwv "t'O
voepov cilp[cncoµev eµ<pacnv, ouK ayevwc; Ta u1ttp Myov
£LK<l~OUCJ'aV.
IOI 'EKELVQ'. TE yap 6pwv"t'E<; 1<:a-ra ytvoc; "t'WV t;
alY"C'WV rpu-
CJ'LKW<; £1tLµt:Aouµeva, eappouv-rec; Kal ..;µeic; "'C'OV 1tt:pl TOU
1tpovo11TIJV µovw-ra"'C'OV dvm "t'OV eeov 1tClV"'C'WV TWV OV1"WV
µd eucre~ouc; nappt]cr[ac; Eucre~wc; fouwic; Afryov Sw-
PL~6µe0a, 1eal ou .wv µtv, -rwv 8t ou, 1ea0anep -rLvtc; ,wv
"t'C( e;w <pLAOCTO<pt]CTQ'.V"t'WV, a'.AAa 7tClV"t'WV oµou, 1<:a-ra µ[av
-rfjc; ayaeo"'C't]W<; Kal anapillaK"t'OV ~OUAtJCTLV, "'C'WV n Kct8-
0AOU xai -rwv Ka8' lKacrwv, Ei86.ec; "we; .wv Ka-ra. µtpoc;
nanwv" -rQ µ~ npovo[ac; -ruYXave1v Kai cpuAaKf)c; 'ri'jc;
1tpt:1tOUCTtJ c; "81aq,8npoµivwv Kai .a Ka86t.ou cruv8 La<p8ap~-
CTE"'C'aL (EK yap .wv Ka.a µtpoc; .a Ka86t.ou cruv[cr-racr9m
1t£q>UK£)," UJV nt:pi "'C'OU"'C'OU AOYLK~V a1r68a;1v, 8u:t -rf)c; EU-
Myou ctv-rLITTpoq>f)c; npoc; UJV cv..~0t:Lav 6p0wc; 1to811you-
crav, fouwi:c; npo~aAAoµevo1. Ei yap -ra Ka86Aou tv "t'oi:c;
Ka"'C'a µepoc; U<f>EO""C't]lCEV, oti8al'-wc; "t'O 1tapcmav "'C'OV "'C'OU Kct8'
au.a dva[ "['£ Kai U<pECT"'C'ClVaL Aoyov £1tt8ExoµEva "t'WV Ka"'C'ct
µtpoc; S1acp8e1poµtvwv nav-r[ 1tou Sf)Mv EO'TLV we; ou8t .a
Ka86t.ou crtjcrt:WL. Ta µtpri yap EV -rai:c; OAO"'C'tJCTL Kai a[
OAOTtJTE<; tv wi:c; µepEcrt Kai dcri Kai i><pt:o-rfJKacr1. Kal
ou8dc; av-rt:pEI Myoc;· 1t'A~V O"t'L imo -rf)c; CIAtJ8dac; WCT'1tEp
8Ecrµouµevo1 a.Kov-rEc; Kai auwl -rf)c; 1tpovo[ac; ~v 8uva~1v
E;ayyEAAOUO'L Kat 81a 1t'Q'.V"'C'WV bL~KELV Ka"'C'a01CEUQ'.~OUCTl
61' wv auwi:c; Ka-recr1tou8acrav. Afyovnc; yap t>7tO "t'f)c;
312
AMBIGU U M IO
belongs to no one else to provide for beings other than the

creator of beings, who is God; or because beings reflect
their Creator, for when we apply the power of our intellect
even to animals, we find within them a reflection that does
not unworthily image what is beyond reason.
For seeing them, each according to its kind, [1189C} natu- 10I
rally caring for their offspring, we are encouraged to affirm

with reverence, and with a reverent boldness, that God
alone exercises providence over all beings, and not simply
over some beings but not others, as certain secular philoso-
phers have taught, 80 but absolutely over all things, including
universals and particulars, according to the single and un-
changing purpose of His goodness. Knowing that without
the care and protection of providence "all the particulars
would be destroyed, and that together with them the uni-
versals would also be destroyed (since universals naturally
consist of particulars),"81 we propound for ourselves a logical
demonstration of this by means of a reasonable correspond-
ence leading to the truth. For if the universals subsist in the
particulars, and do not {1189D] in any way possess their
principle of being and existence by themselves, then it is
quite clear that, if the particulars were to disappear, the cor-
responding universals would cease to exist. For the parts ex-
ist and subsist in the wholes, and the wholes in the parts,
and no argument can refute this. As for the philosophers,
they are unwillingly bound, as it were, by the truth, for they
unwittingly affirm the very thing they seek to deny. For
when they say that only universals are governed by
313
AMBIGUA TO JOHN
xpovoiac; ayrn·Sai µova Ta Ka06A.ou, AEA~Sacnv tau-rouc;

Kai TWV Ka-ra µtpoc; dvm 1tp6v0Lav A£yov-r£c;, t; avaYK11c;
npoc; niv M~8£Lav, ~v q>Euy£Lv ITTtouSa~ouow, t'.mayoµE-
vot. E[ yap xaptV 0La!:-1-0V'1c; Tct Ka06A.OU 1tpovo[ac; a;t-
OUCT8a[ q,acrt, -raun1c; TCOAA.4) 1tp6T£pov a;t0ucr8m Ta Ka-ra
µtpoc; dcrayoucrtv, tv oTc; 71 Twv Ka06>..ou Sta!:-1-ovri Kai
U1t6cr-racrtc;. LUV£LCJ'a'.Y£TaL yap a.AA~Aotc; TaU-ra Sta -ri]v
Ka-ra <J>UO"LV abtMUTOV npoc; a:AAYJAa crxfotv, ,cai 0aTt:pou
npoc; 8taµovl)v cruv-rripouµtvou, µ118! To lnpov -rau-rric;
dvat Tijc; <puAaK11c; all6-rptov, Kal tvoc; XMtV Tijc; npoc; Sta-
µovl)v q>UAaK11c; 8ta1tbtwv-roc; 88 µriot TO allo TaUTt]c;
-rurxav£Lv A£Y£L aK6Aou0ov.
102 '.Allwc; TE Si: KaTa Tp£ic; -rp61tou~ TO µ!) 'Jta'.VTWV TWV
OVTWV 1tpovo£iv TOV 0£0V Atynm. "H yap ayvo{i"v au-rov
Atyoucrt Ttic; npovoiac; Tt]V µt0oSov, ~ µ11 ~OUAE<r0m, ~ µ~
Suvacr8at . .J\lla µl)v l<aTa Tac; KOLVac; 1ta'.VTWV EVVOtac; aya-
8oc; WV Kai U1tEpaya8oc; o 0Eoc; ad 1tav-rwc; Ta lCaA.a ~OUAE-
Tat Kai 1tiicrt, Kal cro<poc; U1tapxwv Kai U1tEp<ro<poc; , µiiAAm•
Si: 1tacr11c; croq,iac; TCfJ~, ytvwcrKEt nav-rwc; Ta cruµq>ipov-ra ,
Kal Suva-roe; WV, µallov Si: a1t£Lpo8uvaµoc;, EVEpy£i 1tav-rwc;
0w1tprnwc; tv 1tcicrt Ta tyvwcrµtva ail't4J 1eal ~E~oUAtJ µtva
KaAwc; Kai cruµ<ptpov-ra, we; ayaeoc; Kai <TO<poc; Kai Su-
va-roe;, 8t'iKVouµEvoc; Sta 1ta'.VTWV TWV TE opa-rwv Kai -rw,•
aopa-rwv, ,cai TWV ,ca06AOU Kal TWV µEptKWV, Kal -rwv
µtKpwv Kai TWV µEya:Awv, Kai 1tClVTWV -rwv Ka,a 1tiicrav -ri]v
oiavouv oucriav TO dvm txov-rwv, µ11Si:v uqnElc; Ttic; Ka-ra
AMBIGUUM IO
providence, they are oblivious of the fact that in the same

breath they affirm that particulars are like\\rise governed by
providence, and thus by logical necessity they are led to the
very truth they are so anxious to avoid. 82 For if they {1192A]
deem that universals are worthy of providential care on ac-
count of the permanence they observe in nature, they admit
that particulars are even more worthy of such care, for it is
in them that the universals have their permanence and sub-
sistence. Because universals and particulars, owing to the
natural, indissoluble relation that unites them, make their
appearance together, so that when one achieves perma-
nence through the other, the other does not remain outside
of this condition, and, again, if the one were to fall outside
of the condition that maintains its permanence, it would
be inconsistent to say that the other continues to remain
within it.
Apart from this there are three modes whereby God is mz..
said not to exercise providence over all beings. Some say
that God is simply ignorant of the means and methods of
providence, or that He does not wish to employ them, or
has not the power to do so. 83 But consistent with the com-
mon views of all men, God is good and beyond goodness,
and always wills what is good for all; and He is wise and be-
yond wisdom, 84 {1192B] or rather He is the source of all wis-
dom, and surely knows what is in the best interests of all;
and insofar as He is powerful, or rather infinitely powerful,
He works in a divinely fitting manner to actualize in all
things the good and beneficial things that He has fore-
known and determined- for He is good and wise and pow-
erful, and penetrates through all things visible and invisible,
both universals and particulars, both small and great, re-
gardless of the form their being takes (without suffering any
315
AMBIGUA TO JOHN
niv aya86TtJTa Kal niv cro<piav Kal niv Suvaµtv ,bmpiac;,

Kal 1tav-ra KaTa TOV £KetcrTWV TOU dvat A6yov 1tp6c; n:
latrra Kal a.U11la KaTa 'tl)V aStetAUTOV 1t<lVTWV oXETtlC~V
apµoviav TE Kal Staµov~v cruv-rripwv.
ro3 Ti St auniv Ka8' EaU'tl)V OU KaTaVOOUµ£V n]V <pumv
1tepi wu dvm 'tl)V i:1tl 1tavTa TOU 0eou 1tp6votav cracpwc;
oiicrav StSaCTKaAov; "TeKµf]ptov yap ou crµtKpov 89 -rou <pu-
CTtKwc; i]µIv i:ve01tap8cu 'tl)V 'tijc; 1tpovoiac; yvwcrtv f] <pucnc;
ai>tj" 8(8WCTLV, 01ttJVLKa av ijµa.c; a6tMKTwc; WCT1tEp w8oiicra
1tpoc; TOV 0eov Sta TWV evxwv EV Tate; t;ai<pv11c; m:ptcmicre-
CTlV £KEi8ev ~tJ'tELV Tr]V CTWTtJ p (av 1tapaCTKeva~El. '"11t'
<XV<tyictJ<; yap (l<j)VW CTUAA.ll<j)8t:V't'Ec; cmpoatpfawc;, 1tplV TtVa
Kal (11(£tacr8m, TOV 0eov tm~owµeea," we; av -n;c; 1tpo-
vo(ac; au-n;c; 1tpoc; founiv Kal :\.oytcrµwv xwpic; £A1COU<1t]c;
i]µcic;, Kai TO Taxoc; 'tijc; EV ijµrv voepac; VtlCWO"l']c; Suvaµewc;,
Kai 1taVTWV lcrxupon:pav TYJV 8dav 1tpobEt1CVUOU<1t]c;
~of]9Etav. OuK av Se iJµcic; ~yev a'.1tpoatptTwc; iJ <pt>CTtc; bd
TO µ~ <j)UCTtV txov yivecr8m. "ILxv St TO OT~OUV <pUCTtKwc;
£1tO!,lEVOV," W<; 1t<lCTlV d\8t]AOV, 90 "[crxupav £X.Et" Kai a'.Ka,a-
!-l<lXtJTOV KaTa "'tl]V a1t68et;tv" -rfjc; aAtJ8dac; 'tl)V 8uva1.uv.
"Et St &rt a1ea-ra;\111r-roc; ijµiv 'tijc; TWv KaTa µtpoc; 1tpovoiac;
6 Myoc;, WCT1tep oiiv Kai fer-rt Ka't'a ,6, n~ av4t:pt:VV1JTa ra
Kplf'a'!"a avwii ,cal avt:tixvlacrrot al oSoi avwv {Rom n:33},
Sta Tofrro <paiEv µ118t 1tp6v0tav dvm," oi>K 6p8wc; tpoucrt
Ka-ra TOV £!:1-0V A6yov.
:::I04 Et yap 1toU~ -r(c; ECTTtV 11 Sta<popa Kal <XKa-t"CCAtJ1tTO<; TWV
av8pW'1t"WV £KCC<1TOU 1tpoc; t:KaCTTOV Kai iJ 1tpoc; EaUTOV
316
AMBIGUUM IO
diminution in His infinite goodness, wisdom, or power), and

He maintains all things in a manner consistent with each
one's principle of being, both in relation to themselves and
to others, in an indissoluble harmony of mutual relation and
individual permanence.
What, then? Do we not [n92C] understand that nature w.:::
itself dearly teaches that the providence of God encom-
passes everything? "For nature itself provides us with no
small proof that the knowledge of providence has been nat-
urally implanted within us,"85 and it does this without any
prior instruction, as if it were pushing us toward God, when-
ever it leads us to seek salvation through prayer when we
are beset by sudden, unforeseen emergencies and crises.
"For when we are suddenly overtaken by adversities, before
thinking of anything else we involuntarily call upon God."86
It is as if providence itself, without any conscious thought
on our part, were drawing us to itself, outstripping the speed
of all our mental powers, and showing us in advance that
divine assistance is stronger than anything else. To be sure,
nature would not lead us purposelessly to something that
did not naturally exist. [n92D] "Whatever follows naturally
upon something else," since it is obvious to all, "has the
strong" and invincible power for "the demonstration" of the
truth. 87 "But if the idea that providence extends to particu-
lars is incomprehensible to us-as it certainly is, in accord-
ance with the verse, His judgments are umearchable and His
ways are inscrutable-and if for this reason they say there is
no providence,"88 they do not speak properly; according to
my view of the matter.
For if the differences and variations among human beings w4
are great and indeed incomprehensible, as are the differences
317
A M B J GUA T O JOH N
£Kacrrou tvaAAayf] , tv T£ ~[ou; Kal ~9£cn Kal yvwµm~ Kal

npoatpfot:Ol Kal bn9uµ[au; , tntrrn,µau; T£ Kai xpdm~ Kal
£7tlTl'Jbf:U[.laOl Kai atJTOt<; Tote; KaTa tuxriv Aoytrrµotc; a1td-
p0Lc; oucn CTX£86v, Kal niicn -rote; Ka9' exaCTTl'JV ~µtpav Kai
wpav bncruµ~a[voucn CTU[.l[.l£Ta~aUoµtvou (arxicrrpoq,ov
yap TOUTO TO ~4">ov o liv9pwnoc;, ottwc; TOT~ Katpot~ Kai
Tate; XP£Lat<; crtl[.l[.lf:Ta~aAAO[.l£VOV), avayxtj 1tiicra Kai n,v
npovotav, npoyvwcrnxwc; 1tctVTa CTUVt:LAl'Jq>UtaV KaTa nt:pt-
ypaq>i]v Ta Ka9' EKaCTTa, 8ta<pop6v Tt: Kai 1tOLKLAl'JV q>a[ve-
cr9at Kai 1t0Aurrxt8ij, Kal Tfi TWV 1tt:1tA1']8ucrµtvwv chaw-
AtJ'V[q CTUV£KTt:tvoµtv11v £.KClCTT~ 1tpocrq,6pwc; Ka9' £KaITTOV
Kal 1tpciyµa Kal VOl] µa, [!EXPL Kai TWV 'IILAWV KLVf] µaTWV
TWV KaTa tuxrJV Kal crwµa CTUVLCTTaµtvwv, apµ6~t:CT9at . Ei
ouv TWV KaTa pipoc; UKaTClAl'J1tTO<; ECTTLV ~ 8ta<popa, Kai
Tijc; apµo~OUCTl'J<; au-rote; dK6Twc; npovoiac; cbmpoc; 611.6yoc;,
a).X ouK, tnt:1811 iinnp6c; Tt: Kai ayvwcrwc; ~µtv Tijc; -rwv
KaTa ptpoc; npovo[ac; 6 11.oyoc; Turxav£t, -ri]v i8[av a.yvoiav
ava[pt:cr1v nott:fo9m Tijc; navcr6q,ou Twv ovTwv K1']8t:µoviac;
6q>£LAO[!£V, 1tctVTa 8t anAwc; Kal avt:tt:TClCTTW<;, 9wnpmwc;
T£ Kai crup<pt:p6vTwc;, Ta Tijc; npovo[ac; tcpuµvdv l pya Kal
ano8txm9at, Kal Kat..wc; y[vt:cr8a1 Ta y1v6p£Va 1tlCTT£Ut:LV,
Ka:v ~ µTv 6 Myoc; tcrriv avt:<pLKTO~. "TiavTa" St Aiywv, Tc:t
Tijc; 1tpovo[ac; <j)l'j[!L, OU yap -ra KaKW<; uq>' ~[!WV KaTa '"tOV
wu tcp' ~µtv Myov y1v6µeva· TaiiTa yap Tou KaTa n,v
1tp6vo1av A6you navTt:Awc; MA6Tp1a.
ro 5 Tov µh ouv CTl'J!.latv6µevov Tp6nov nt:pi Tijc; Twv ayiwv
KaTa TOV Aoyov Kai -ri]v 9t:wp[av Suvaµt:wc; Tt: Kai xap1-roc;
318
AMBI G U U M IO
between one man and another, and even between a man and
himself,89 in ways of life and customs, in opinions, choices,
and desires, {1193A} in their needs, their skills, their knowl-
edge, and pursuits, in the virtually infinite thoughts of their
minds, and in all the changes they undergo in all that hap-
pens to them in each day and hour (for man is a capricious
animal, and rapidly changes according to his needs or the
circumstances), then it follows of necessity that providence,
which by precognition has comprehended all particulars in
their individuality, will appear to be different, manifold, and
complex, and adapt itself to all the teeming details that ex-
ceed the comprehension of man's mind, extending itself to
fit each particular thing or thought, down to the most mi-
nute movements that occur in the soul and the body. If,
then, the vast number of differences among particular things
is inconceivable, then surely the resources of a providence
that is able to adapt itself to them must be infinite, yet if
{u93B} the resources of providence in relation to particu-
lars happen to be boundless and beyond our knowledge, we
should not make our own ignorance a cause for ruling out
divine care for all things.90 To the contrary; we should accept
and praise all the works of providence simply and ,vithout
prying into them, in a manner both befitting God and
profitable to us, believing that whatever happens is for the
best of reasons, even if these reasons are beyond our ability
to comprehend. But note that when I say "all things" I mean
the works of providence, and not the evil things we do by
means of our free will, for these are completely alien to the
principle of providence.
Concerning the manner in which this great teacher ror
speaks of the power and the grace manifested by the saints
319
AMBIG U A TO JOH
v-rco TOU µ£yaAOU ,OUTOU 6t6a01CaAOU KaTa TO 6uvaTOV

crroxa<TTllCWc;, a.AA' OUK a.1toq>aVTLKWc; (1toAA4'> yap cmo-
A£l1r£Tm T'1J µfrp'¥ Tf]c; KaT' aUTov aAtJ8e[ac; o i][,liTepoc;
vouc;), Sta Twv dpriµtvwv imo6paµwv TQ A6y~, Kal wcntep
iX'71']AaTiJcrac;, wt6v6e Ka8' im6vOLav µ6vov q>l']µL
43. 0ewpia 6tacpopoc; Tf]c; 6ta~a9d<Tr)c; i:mo

TWV ayiwv UAt1cfjc; 6ua6oc;, Kai Ttc; i] tv
Tft Tpta6t voou[,livl'J tv6Tl'Jc;
106 .6.La 6e TOU "u1tep Tt]V UAlK~V 6ua6a yevfo8at, 61a Tt)V
tv Tft Tpta:61 voouµtvriv tv6TtJTa," TO "imep Tt]V uAtJV yevt-
cr0m Kai TO d6oc;, t; WV Ta crwµa-ra ," wuc; ayiouc; Aeyetv
1)1t0VOW au-rov, ~ "Tt]V o-apKa Kal Ti]v UAtJV, acrnep 6tacrx6v-

'rac;," lq>tJ, "0eQ o-uyyevfo8m Kai -rcj) cucpaupvroTaT~ Kpa-
8fjvat cpw-rl Ka,a;tw8fjvm," wuTtcrn Tt)V npoc; TiJv cra:pKa
Tfjc; tuXfic; oXE<rLV, Kal Sta .fjc; crapKoc; 7tpoc; Tt)V UAl']V, ~
Ka96Aou ebrdv, 1ta<Tr)c; Tf]c; aicr8tJTLKfjc; ouo-iac; 1tpoc; Ti]v
aicr8riTtJv a1ro9eµtvouc; cpucrtK~v oiK£LOTl']Ta, .fjc; 6e 9£iac;
µ6vl']c; rvricriwc; £7tLAa~oµtvouc; ecpfo'ewc;, 61a "tjv," we;
E<pl']V, "voou[,tivriv tv Tft Tpta6t £VOT1']Ta." Mt<Tr)V yap K£l-
µEVtJV 0eou Kal uA11c; Tt)V tuxriv tyvwK6.ec; 1eai Tete; 1tpoc;
a11<pw £'V01tOlOV<; 6uva:µetc; £XOUO"av, TOV vouv l\iyw 1tpoc;
TOV 0eov Kal npoc; Tt)V uA11v tjv atcr91']o-tv, tjv ~ aicr811-
ow f!£Tct TWV aicr9l'jTWV 1taVT£AW<; a1tE'tWa;avw, KaTa Tt)V
£V bta9fot:L oX£TLK~V EVEpyt:tav, KaTct b£ TOV VOVV f!OVWTa-
TOV "-PMTWc; autjv T4°> 0t:Q 1tpocr'¥K£lWCJ"av, 1tpoc; av oAov
ayvw<TTwc; tvw0ticrav OAtJV we; apxero1tou d1e6va KaTa
320
AMBIGUUM IO
in their reason and contemplation, I have done what I

could, in what I have written above, to follow the course of
his argument, conjecturally rather than categorically (for my
intellect falls considerably short of the height [1193C} of his
truth), and, like someone tracking footprints, all that I have
said constitutes but a trail of surmises.
43. A different contemplation of the material

dyad traversed by the saints, and on
the unity perceived in the 'frinity
In saying that the saints "passed beyond the material 101>
dyad on account of the unity perceived in the 11-inity," I take

it that Gregory means that they "passed beyond matter and
form, out of which bodies are made," 91 or that they "passed
through flesh and matter," as he says, "and were united with
God and mingled with that most pure light," [1193D] by
which he means that they set aside the soul's relationship to
the flesh, and through the flesh to matter-or to speak more
generally; in setting aside the natural bond that sensation
has with sensible objects, they nobly took hold of desire for
the divine alone, "on account of the unity," as I said, "per-
ceived in the Trinity." Knowing that the soul lies between
God and matter, with the potentialities to be united to ei-
ther- I mean the intellect's potential for union with God,
and sense perception's potential to unite with matter- they
completely swept aside sense perception along with what is
perceived through it, by means of the relevant activity of
their disposition, while by means of the intellect alone they
[u96AJ ineffably assimilated the soul to God, and seeing
the whole soul wholly united to God in a manner beyond
321
AMBIGUA TO J OH N
vofrv Kai Myov Kai nveiiµa, we; Eq>LKTov Ka8' 6µo[wow

£XOUO'av TO lµ<peptc; emcrapt:VOL, "Tf]V EV Tfj TptaSL vo-
OUf!EVl]V £VOTI']Ta" l,WCTTLKwc; ES18ax911crav.
107 Tuxov St Kai TOV 8uµov Kai tjv t7n9uµ[av "uALK~V
SuaSa" npoO't]y6pwcrev 6 StSaO'KaA.oc;, 8ux To npocn,A.ouc;
Kai wii na9t]TLKoii Ttjc; tuxric; µtpouc; ai.hac; dvm Suvaµnc; ,
Kai 1tpoc; TOV Aoyov CTTaCTLa~oucrac;, Kai de; noUa. CTKt:Sacrm
-rov voiiv Suvaµlvac;, d µ~ E~ apX'lc; lmcr-r11µ6vwc; lirxwv
l avT4' u1ro~eu;etev. .,..Qv d Ttc; KpaTY)O't:Le Kai E<p' a Sd 1rpe-
1t6nwc; cptpecnlm ndO'ete, SouALKwc; foro~rnyptvac; Tfj Su-
va<ndq. wu A6you, ~ Kai nav.eA.wc; au-rac; anoAmwv
ct7roAL1tOl, Kai µov11c; 91 Tijc; Cl:f'f)£1COUc; KaT aya7t11V yvw-
CTTtKijc; Sta A.6you Kai eewp[ac; £X£WL 0tA.tewc;, Kai 1tpoc;
µ[av Kai p6Vt)V EK TWV 7tOAAWV Ka9apav T£ Kai anA.ijv Kai
aSta[pewv Tijc; Ka-r' fq,rn1v appevw-ra-r11c; 8uvaµewc; K[vri-
cnv O'UV£C1TUAt) , Ka0' ~v 1tepi 8eov aKaTaA~KTWc; tv Tau-
TOTt)Tl Tijc; Ka-r' fcpeOlv cmK1v11crlac; tau-r4' cp1A.00'6<pwc;
E~;aw tjv µov1µ6-r11.a , µaKap1oc; ov-rwc; E<ITi Ttjc; a>i.ri-
eouc; T£ Kai µaKap[ac; -ruxwv OU µ6vov lvwcrewc; Tijc; 1tpoc;
TIJV ay[av TpiaSa , alla. Kai £VOTl]TOc; "Tijc; EV Tfi ay[q.
Tp1aS1 voouµtvric; ," we; a1tA.oiic; Kai aSta[pewc; Kai µovo-
etS~c; KaTa Tf]V 8uvaµ1v npoc; Tf]V a1tA.ijv Kai a81a[pewv
KaTa Tf]V oucr[av ye1 t:VY)µ£VOc; , Kat KaTa TIJV et1v TWV ape-
TWV Tf]V WCTalJTWc; £XOUO'aV aya86Tl]Ta KaTa. TO E<plKTOV
EKptµouµevoc; , Kai TIJV [St6Tl]Ta TWV KaTa q>UCTLV µeptcr-rwv
8uvaµewv Sta Tf]V TOU tvwetvwc; eeou xaptv anoetµevoc;.
322
AMBIGUUM IO
knowing, like an image to its archetype, and corresponding

(to the extent that this is possible) to its likeness in mind,
word, and spirit, they were secretly taught "the unity per-
ceived in the uinity."
But perhaps by the "material dyad" the teacher was refer- w;:=-
ring to anger and desire, since they both incline toward mat-
ter and are the powers of the passive part of the soul that
rebel against reason, which they are able to divide and scat-
ter into multiplicity, unless from the beginning one has
yoked them with knowledge and placed them under his
command. Indeed, if someone is able to prevail over these
powers, and compel them, as one ought, to move in the
proper direction, yoking them like slaves to the power of
reason-or if someone is able to abandon them completely,
and through reason and contemplation [1196B} surrender
solely to that cognitive delight which remains unwavering in
love, and from the many confine himself to one, sole, pure,
simple, and indivisible movement of the most virile power
of desire, by which he might philosophically ground his per-
manence in an unbroken relation to God through the iden-
tity of unfailing desire - such a person, I say, is truly blessed,
since he has attained not only true and blessed union with
the Holy Trinity, but also the "unity perceived in the Holy
Trinity," insofar as he has become simple, indivisible, and of
a single form as much as is possible in relation to simple and
indivisible being, imitating the simple and indivisible Good-
ness through his habitual exercise of the virtues, and laying
aside the condition of his naturally divided faculties thanks
to the grace of God, with whom he has become one. [1196C}
323
AMBIGUA TO JOHN
44. 'E;~Yl']O"l~ m:pi TOU 1ta0tJ'tlKOU 'TI]~ tuXfi~.

Kai TWV aihou Ka0oAlKWV Statpfot:WV
TE Kai t'.moS1mpfot:wv92
108 ~latpt:i:-rat yap, w~ <pa<11, TO 1ta0tJTlKOV 'TI]~ tuxri~ El~ TE

TO tm1tt:18i:~ My(f) Kai TO µf] 1m06µt:vov My(f) . Kai To µi:v
A6y(f) µf] m:L06µ£vov Simpouow d~ TO 0prnTtKov, o ,ca-
Aoucn "q,ucrnc6v," Kai d~ TO crq,uyµ1K6v,93 o Kat..ovol "1;w-
TLK6v," WV ouStrt:pov AOYCf' 1t£t06µt:vov ay£Tat· OUK £1tl-
7t£L0i:~ 0£ My(f) KaA.efrat, l7r£L0f] µ~ 1t£<pUK£V ayrn0m Aoy(f).
To yap au;av£LV ~ uytaLV£lV ~ sfiv OUK £CJ'TLV i.v ~ µTv. 94 To
Si: £1tl7t£!8£~ My(f) Statpt:frcu d~ Suo, TO TE tm0uµrrnKOV
Kai TO 0uµuc6v. 'Em1t£t0i:~ oi: My(f) KaAoiicriv au-r6, 610T1
My(f) 1t£Cj>UKEV £VTOL~ crnouoa[o1~ a:yt:cr8a[ TE Kai U1WTacrcr£-
cr0at. Tiat..tv oi: TO l,n0uµt]TlKOV 81mpoiicr1v d~ ~OOW]V Kai
AU1ttJV. 'EmTunavoucra yap ~95 tm0uµ[a ~OOVfJV lpya1;£-
-cm, a1tOTunavoucra 8i: AU1ttJV. Kai 1tMLV Ka0' hEpov Tp6-
1tOV <pacri tjv i.m8uµ[av 61mpouµtv11v TfoO'apa cruv tau-rfi
Ta nav-ra dSTJ 1totdv, i.m0uµ[av , ~8ov~v, <p6~ov, Kai AU1ttJV.
Kai £1t£l0f] ,WV OVTWV Ta µlv ECJ"tlV aya8a, TIX 0£ q>ctiiAa,
-rav-ra Si:~ 1tap6v-ra ~ µtllov-ra £ITTL, 1rpoO'SoKwµt:vov [!EV
aya8ov "i.m9uµ[av" £KctA£CJ"av, 96 1tapov 0£ "~oo~v," ,cal
1rat..tv 1rpocr80,cwµ£Vov KaKov "<p6~ov," 1rapov St "At'.ntt]v,"
w~ dva[ '['£ Kai 0t:wpdcr8at 1tt:pi µev 'tel KaAa, £LT£ Tel 5v-rw~
ov-ra, £LT£ TC! voµ1~0µ£va , -rriv ~Sovriv Kai -rriv i.1r18uµ[av,
1t£pi ot -ra <paiit..a -rriv M1r11v ,cal ,ov cp6~ov.
109 TictALV 0£ tjv AU1ttJV OtatpoiiO'LV d~ TECTO'apa, d~ axo~,
d~ axeo~, d~ <p06vov, d~ £A£0V. Kai -ro µtv axo~ dva[
AMBIG U UM IO
44. Exposition of the passionate part of

the soul, and of its general divisions
and subdivisions
The passionate part of the soul is divided, as they say; into 108
two parts: that which is obedient to reason, and that which
is not. The part that is not obedient to reason is further di-
vided into the nutritive part (which they call the "natural"
part), and the pulsative part (which they call the "vivifying"
part), neither of which is said to be obedient to reason, by
which they are not naturally controlled, because to grow,
and to be in health, and to live, are not things that fall under
our control. The part that is obedient to reason is likewise
divided into two: the desiring and the irascible. These are
said to be obedient to reason, for among the diligent [n96D}
they are of such a nature as to be directed and placed under
control. The desiring part is further divided into pleasure
and grief Desire that attains its object produces pleasure,
but when it fails in this it produces grief And, again, from
another point of view, they say that desire can be divided
into four different kinds, inclusive of desire itself: desire,
pleasure, fear, and grief For seeing that all existing things
are either good or bad, and that some of them are present,
and others yet to come, they called the anticipation of good
by the name of "desire," but when present "pleasure," and
the anticipation of evil they call "fear, " but when present
"grief," so that pleasure and desire exist and are associated
with good things [n97A} (either truly good or merely per-
ceived as such), and grief and fear with evil things.92
And again they divide grief into four: distress, dejection, 10 - 9
envy; and sorrow. They say that distress is a form of grief that
A MBI GUA TO JO HN
<pa(n AV'llt'JV acpwv[av eµnmoii<rav o1~ a.v tyytvri-rat, Sta. TrJV

de; ~a0oc; 1tapo8ov -roi3 Aoyt<J"'ttKoii· '"CO St ax0oc; AV1CrJV
~apoucrav '"CE Kai 8tox_)..oucrav be' a~OUA~Totc; croµ~acrrnt·
-rov St q,06vov AV'llrJV en' aAAo-rploL~ aya0oi:c;· -co St t'Arnc;
Avn11v be' illo-rpiotc; KaKoi:~. KaKov 8t 1tacrav AU'llrJV l<pa-
aav Tfi taunjc; <pucr£t. Kliv yap 6 ITTCouSaToc; e1t' aAAo-rplmc;
At>mj-rat KairnTc; , we; EAE~f!WV, ill' OU 1tpornouµtvwc; Ka,a
1rp60£crtv, aU' tq,rnoµtvwc; Ka-ca 7C£picr-rmnv. 'O 8t 8£wp11-
-rtKoc; KCl'.V TOlJ'"COt<; ct'1Ca0rJ~ 8taµev£L, cn>vata~ £aU'"COV '"C4>
0e:~, Kai -rwv -rfiSE 1tap6v-rwv aAAo-rptwcrac;.
no Tov St <p6~ov 1taALV Statpoucrtv de; {t, de; oKvov, de;
aiSw, de; aiaxuv11v, de; Ka'"Cct'lTAl");Lv, de; £K7tArJ;Lv, de; ayw-
v(av. Kai -rov f!£V oKVov dva( <pacrL cp6~ov µe:AAovcrric; h£p-
ydac; , ~v atSw St <p6~ov brl 7CpocrSoKiq. toyou, ~v St
a[crx(,vl']V q>6~ov E1t' atcrxpQ '1CE1Cpayµtv~ , '"Cf]Y 8t KaTa-
'1CAl");Lv <p6~ov µEyaArJ<; cpav-racriac;, ~v St EK1CArJ;tv q>6~ov
EK µ£y£wv aKovaµaTwv ~v aia911crtv ctq>atpot'.>µEvov,
Tr]V aywviav St <p6~ov Sta1t-rwcr£wc; , -rou-rtcr-rtv a1ro-rvx1ac;.
<Do~oUl-!EYOl yap Cl'.'1CO'"CUX£LV aywvtWllEY· KaAoiicrL St '"C!VE<;
au~v Kai S£tAiav.
m Tov 8t 0uµov 1CMLV dvat Myoucrt ~foLV '"COU 1CEpi Kap-
S[av97 arµa-roc; St' opE;tv av-rtAu~cr£wc;. fuatpoucn St Kai
-rofrcov de; -rpla, de; op~v, ~v '"CLV£<; £KllA£O"aV "xoArJV" Kai
"xoAov," Kal de; µrjvLV Kai d~ KO'"COV. Kal ~v µtv oprriv
dva[ q>a<1L 0uµov 1tpoc; evtpyEtav apxriv Kat KLVl'jO"lV £XOVTa,
~ 0uµov EV£pyot'.> µ£vov· ~v St xoAriv~v St' aAAou a µuvav
wv Av~aavw~· -rov St xoAov ~v St' tau-rou wu
AMBIG UM JO
reduces a man to speechlessness, since it plunges the mind

into an abyss. Dejection is a grief that weighs one down and
troubles him owing to circumstances beyond his control.
Envy is grief provoked by the prosperity of others, whereas
sorrow is provoked by their misfortunes. They have said,
too, that every form of grief, in and of itself, is evil. For even
if a man who is diligent in virtue, should, from a sense of
compassion, be moved to grief by the misfortunes of others,
this was not his deliberate intention, but rather a reaction
to a particular circumstance. The man of contemplation,
however, remains dispassionate even when confronted with
the same misfortunes, cleaving [n97B] to God and severing
himself from this present life.93
Fear, they say, is divided into six kinds: apprehensiveness, n <>
diffidence, shame, consternation, panic, and anxiety. Appre-
hensiveness, they say, is fear of taking action. Diffidence is
fear of incurring criticism. Shame is fear that springs from
having done some disgraceful deed. Consternation is fear
generated by some strong foreboding, whereas panic is fear
caused by ominous tidings that leave us feeling helpless, and
anxiety, finally, is the fear of making a mistake, that is, the
fear of failure. For fearing that we may fail in something, we
find ourselves caught in the grip of anxiety, but some call
this simply cowardice. 94
And again they say that anger is the seething of the blood m
around the heart caused by the desire for revenge, and they
divide it into three forms: wrath (which some have called
"bile" and "gall'), vindictiveness, and rancor. [n97C] As for
wrath, they say it is anger stirred up into activity, having a
beginning and movement; and bile is the aversion felt to-
ward another who is causing grief, whereas gall is the revenge
AMBI GU A TO JOH N
Aumi9tv-roc; e:m:;Du:ucnv de; .ov AtrJrYJ<rav-ra· -rriv St f:!fivtv

euµov de; 7taAaiwcnv (dpfJ"tal St 1tapa TO '\.tiv£tv" Kal -rn
µv~µn 1tapmca.txrn0at), TOV St KOTOV 8uµov £1tLTI)pouv-ra
Katpov de; "ttµwpiav· dpfJTaL Se 1tapa -ro "K£tcr0at" Kai
OV"'CO<;. tJ.tatpoucn St Kai TOUTWV £KaC1TOV de; aAAa 7tOAAa,
a1t£p £i ~oul118£i11 TL<; St' aKpt~ouc; t;£"t(l0"£W<; 1tapaSofrvat
ypaq>fi , 7t0/\.UV a9poi<r£L Myov Kai xpovov Sa1ravt)cr£1, we;
µ11Se ClV£KTOV dvm -roi:c; EV"ttryXClVOUC1l S1a TO 7tAfi8oc;.
Mtya ouv Kal eauµa<r"'COV OVTW<; E<r"ti Kal 7tOAAfi<; St:6µ£-
vov 1rpocr0Xfjc; "t£ Kai <r1tou8fic;, Kai 1rpo -rou-rwv -rfi<; 0dac;
tntxoup[ac;, .o Suv110i,vm 1rpw-rov µev .fie; uAtKrj<; SuaSoc;
,wv e:µcpu-rwv Kpatjcrm Suvaµ£wv, 8uµov ltyw Kai e:m-
8uµ[ac; , Kai WU KaT' avTa<; !,t£ptcrµou, Kat µaKetpto<; OO"t't<;98
liy£1v hoiµwc; Tau-rac; 01rot ,4J A6y4> SoK£'i S£St>Vl'}Tat,
µtxp1c; av -roi:c; 1tpaK-rLKOt<; Sta tjc; ~8tKrj<; q>tAocrocpiac; TWV
npo.tpwv Ka8aipf)Tat µolucrl-'wv.99
45. E>t:wp[a EK .fie; rpaq>fi<; 7tEpl -rou !.Ill St:i:v -rov

yvw<r"ttKov ,4'1 -rfi<; cpucr£w<; v6µ4> ,ov .fie; crocpiac;
l6yov cruva1tT£tv, Kai -r[c; ~ 1rpocr8~Kl') -rou "l:tAcpa"
cr-ro1xdou de; TO OVOl,la TOU A~paaµ
m W
E1t£1.a St Kai untp airrac; y£Vfo9at Kai 1rav-rv-wc;
anwcracr8at, we; -rrJV '.i\.yap Kai TOV 1CT!,la~A {see Gen 21:14},
6 A~paa!-l EKELVO<; 6 µtyac; , TOV AOYLITTLKOU ~611 7t£pl ,a
0t:ta Ka,a Tov 'IcraaK £K£tvov yuµvacr0i,vm Suvaµtvou
AMBIGUUM IO
of the aggrieved on the one who caused him grief. Vindic-

tiveness is anger that has become chronic (being so named
from the vinculum or "bond" that holds injuries in the mem-
ory). Rancor, again, is anger that bides its time to execute
vengeance (derived from the word "rancid," for it is some-
thing that through lying around for a long time has grown
vile). 95 And they divide each of these into many other as-
pects, and if anyone wanted to write them all down in detail,
he would amass a great many words and expend a good deal
of time, but on account of its excessive length the final prod-
uct would be more than its readers could endure. But what
would be truly great and wondrous, presupposing much at-
tention and zeal-and above all the help of God-would
[n97DJ be for someone first to acquire mastery over the
natural powers of the material dyad, by which I mean anger
and desire, and their various manifestations; and blessed is
the man who has acquired the facility to move them to
whatever direction seems appropriate to reason, until he is
purged of his former defilements by means of ascetic prac-
tices governed by ethical philosophy. [1200A]
45. Contemplation from Scripture to the effect that

the man of knowledge must not join the principle
of wisdom to the law of nature; and on the addition
of the letter "a" to the name of Abraham
So that the great Abraham might set these things aside nz..
and rise above them, as he did with Hagar and Ishmael (for
the rational part of his soul had already been exercised in di-
vine visions, owing to the episode with Isaac), the divine
329
A.MBIGUA TO JOHN
9Eaµa-ra {see Gen 22:1-13), inro 'rijc; Ka'ta TI]V yvwcnv <pE-
poµtvric; 9dac; q>wvrjc; StSacrK6µt:voc; , µ~ Suvacr8m -ro Ka-ra
votiv 8ELOV tjc; D..wetpac; Ka'ta 7t'VEtiµa yvwcrEwc; ytvvriµa,
•4°' SouAtK<iJ 'rijc; crapKoc; E1tLCTUVYJ µµivov CT1ttpµa-rt, tjc; µa-
Kaplac; nxctv tnayyEl[ac;, ~,Le; fo-rlv ~ Ka-r' EAn[Sac; npo-
KELi:,t£Vt] -rote; ayanwcn 'tOV Kupwv 'rijc; 0EWCTEW<; xaptc;, ~v
~Sri 'TU1tlKW<; U~PXE 1tpOELAtJ<pWc;, -rciJ 1tEpl µovaSoc; Aoy~
Sta 1tlITTEwc; [!UO''TLKWc; cruva<p9dc;, Ka8' ov £VOELS~c; yEVoµe-
voc;, µalJtov St EK noUwv de;, µ6voc; 1tpoc; [!6vov St' olou
'tOV eeov µeyalo1tpE1twc; cruv~xeri, µ11Stva 'tO 1tapcmav
~c; o[acrotiv nepi -rt aAAO -rwv CTKESacr,wv yvwcrewc; wnov
tau-rciJ cruve1ttq>ep6µevoc; , onep ofµat S11lotiv niv wti So-
9moc; de; 1tpo<18~Kl]V WV 6v6µa-roc; "aA<pa" ypaµµawc;
Suvaµtv {see Gen 17=5]. ~Lo Kal natjp -rwv Sta 1tiITTewc;
:rrpocrayoµtvwv 8e4'> {see Rom 4:11-12, 18} Ka-ra cr-rlpYJCTLV
:rrav-rwv 'tWV [!E'TCl 0eov £XP11[!a'tl<1£V, we; wile; auwuc; Ka-ra
:rricr-rtv Ev 1tVeuµa-r1 .unouc; 'T!fl na-rpl -rwv -rtKVwv Eµcpt:pwc;
£X£LV 8uvaµtvwv.
46. 8ewpia de; -rov Mwi.i~v 1tepl -rwv

acpmpouµtvwv uno8ri µa,wv
IIJ Tofuo -ruxov EV apxfi tjc; yvw<1'tLKrjc; aywnc; Kat 6

[!tyac; Mwi.i~c; lKcivoc; StSaCTKoµevoc; imo tjc; 8dac; cpw-
vrjc; tnmSEuew, ~viKa npocrrjyt:v iSciv ,o tv -rfi ~a-r~ µu-
crrtKwc; <pav-ra~6 µevov cpwc; cpa<TKOU<1YJ c;,,lvO"ov ra 1nro81µara
a1ro TWV 1ro8wv O"OV, o yap TO'JI"O<; i v i;, EUTIJICa<; yfj a:y[a for[
{Ex 3:5), 'tO 8etvwc;, oTµat , 'tWV crwµa-rLKWV amiv-rwv
330
AMBJGUUM IO
voice, resounding in his mind, taught him that if the divine

offspring of the intellect, which is born free by means of
spiritual knowledge, is united with the enslaved seed of the
flesh, it will not be able to inherit the blessed promise,
which is the grace of divinization, set forth in hope to those
who love the Lord. By way of prefiguration, {1200B} Abra-
ham had already received this grace in advance, being se-
cretly united through faith to the principle of the Monad,
whereby he himself became simple and single, or rather out
of many he became one. For he was wholly and magnifi-
cently gathered up alone to God alone, bearing with himself
absolutely no trace of any type of knowledge relative to scat-
tered, fragmented things, which makes clear, as I see it, the
meaning of the letter "a" that was given in order to augment
his name. Therefore he became the father of those who, de-
prived of all things after God, are led to God through faith,
because the children are similarly able to possess in spirit
the same features of faith as their father. 96
46. Contemplation of Moses, concerning the

removal of his sandals {1200C}
Perhaps what the great Moses learned at the beginning of 113

his journey on the road to knowledge, when he drew near to
see the light appearing mystically in the bush, and was in-
structed by the divine voice, which said: Loose the sandals
from your feet, for the place where you are standing is holy, was
this, namely, the awesome release-as I think-of his soul's
331
AMBIG U A TO JOHN
cnroAt:Aucr8at xa,a 6ta.0t:crtv niv tuX'iv, µilloucrav-ri)v Sta

8ewp[a~ 1rpo~ -riJv -rwv inrepKocrµ[wv v611crtv yvwcr.tKY)V
1rott:Tcr8m 1tope[av Kal -reAdav -rou tv crxfon crapxo~ 1rpo-
-rtpou ~[ou aUo,p[wcrtv Sta tj~ 'tWV imo811µa-rwv £XElV
a1to0foew<;.
47. 0Ewp[a EL<; µipfJ 'tWV 0UCTLWV
11 4 Touw miAtv fow<; 6 at'.rro<; 8t:t6-raw<; Mwiiaij<; Ev ,ai~

-rwv eucr1wv Sta-ra~rnt 1rapeS~Aou -rwv iepdwv acpatpdv -ro
er.fop, Kal -rou<; VE<ppou~, Kai -ro cr-r118uvtov, xal -rov Ao~ov
-rou ~1raw<;, em-ra:crcrwv{see Lv 6:33-34, 7:20], -ro SEiv airra~
'tE -rec~ yt:vtKCl~ -rwv EV ~µiv 1ra8wv Suvaµrn;, -rov 8uµov
Atyw Kai -ri)v em8uµiav, niv ov-rw<; "i>AtK~v SuaSa," Kai
-ra~ EVEpydm; au-rwv acpmpEiv, Kai •Cf' 8dep 1tUpi ti)<; Ka-ra:
yvwcrtv µucr.tKfj<; EK-rfj~m Suvaµt:w~ , 't"fj<; µev em8uµ[a<; Sta
'tWV VE<ppwv, 't"fj~ Se EVEpyda<; au-rfj<;, TOU'C'£0'Tt 't"fj~ ~ 6ovfj<;,
61a wu Ai1rou<;, ~TOt wu cr.taw~ S11Aouµtv11~ , xai -rou 8u-
µou Sl(:t WU cn118uv[ou, 't"fj<; St Kct-r' at'.rrov evt:pyda~ , Sta
WU AO~OU -rou ~1CaW~, EV c;, ~ 7r!Kpa Kai Sptµu-ra:-r111rt1CfJ,E
xoA~, O'l']µatvoµtvwv.
48. 0ewp[a cruvwµo<; d<; -riJv Ka-ra:

v6µov Stacpopov ).fapav
n5 Touw 1raAtv xav •4' 1repi Ainpa<; -r61r4> crocpw<; ofµm

1rapEµ<paivt:tv St' atvt1 µa,wv cruµ~oAtKwv, niv acp1')v 't"fj~
Ai1tpa<; {see Lv 13} EL<; -rfocrapa ytvri µt:p[crana, EL<; At:UKOV
xai x">-wpov Kai ~av8ov Kai aµcwp6v , St' WV -r6 'tE 8uµtKOV
33 2
AMBIG UU M IO
disposition from all bodily things, for through contempla-

tion it was about to embark on the intelligible journey to the
understanding of realities beyond the world and arrive at
the complete estrangement of its previous life, which was
tied to the flesh, signified by the setting aside of the san-
dals.97
4 7- Contemplation of the sacrifices into parts
And this, again, is perhaps what the most divine Moses n4-
[1200D] wished to indicate in his instructions for the sacri-
fices, which call for the removal of the fat, kidneys, breast,
and the lobe of the liver, directing us to remove from our-
selves the principal powers of the passions, by which I mean
anger and desire, which is the truly "material dyad," along
with its activities, and to melt them in the divine fire of the
hidden strength that resides in knowledge. Desire is signi-
fied by the kidneys, whereas its activity, which is pleasure, is
signified by the fat. Anger [12orA] is signified by the breast,
and its activity by the lobe of the liver, in which the most
acrid and bitter bile has collected and hardened.
48. Concise contemplation of the different

forms ofleprosy according to the law
And this, again, I think, is what is wisely adumbrated n5

through obscure symbols in the passage concerning leprosy.
The leprous infection is divided by color into four genera:
white, green, yellow, and black, and these point to the
333
AMBIG U A TO JOHN
Kai 'tO em9uµri-rtKOV de; 'tel int' a(na dS11 Statpouµcva

SetlCVU'taL, njc; µev E'.1tt9uµ[ac; Sta 'TOU A.EUKOU Kai XAWpou,
de; ~Sovriv Kai 11.for11v µ£p[~rn9m S11A.ouµtv11c; , wii St 9u-
i!OU Sta 'TOU ;av9ou Kai WU aµaupou de; oprriv Kai µfjvtv
Kai -ri]v KEKpuµµtvriv KaKoupy[av njc; unoKptcr£wc; -rE-
llvoµtvou. Tafrra yap npwra ytvri 'tWV un' au-ra na9wv, we;
q>acrt, Kai nav-rwv apx11YtKW-r£pa -rwv WU 9ui!OU Kai -rfjc;
tm9uµ[ac; y£VV~µa-ra, olc; -ri]v VOCTl'JAEUOµEVl']V tuxriv oux
ol6v n:, ewe; uno 'tOU'tWV Ka'tEcr'ttK-rat, wTc; njc; 9dac; ~;t-
Wl!EVOLc; nap£µ~oA.fjc; evap[9µ1ov dvai.
49· 0Ewp[a de; 'tOV <l>tvdc; Kai -rouc;

avatp£9rnac; int' au-roii
11 6 Tou-ro Kai -rov 9auµacr-rov oTµat <l>tVEE.c; EKELVOV -rQ Ka9'

tau-rov ~~A4J napaiv[n£cr0m [see Num 25:6-9]. Triv yap
MaS,av[-rriv ·4> 'lopa1111.[-rn CTUYKa-raixµacrac;, µucr-rtKwc; Sta
wii S6pa-roc; -rriv u11.11v -r4> dSEt, Kai -r4> 9uµ4> TIJV em9uµ[av,
Kal -ri]v aA.11.6cpuA.ov ~Sov~v -rQ t1ma9d 11.oy1crµQ Sta -rfjc;
wii apx1eptwc; Myou Suvaµewc; cruva-rrw9dcr0ai xpfjv nav-
-rcmacr1 -rfjc; tuxfjc; tvtcpaivev. Et6ouc; 100 yap npoc; u11.11v
-rponov entxe1, o-re 8u11oc; npoc; 'tfJ" tm9uµia"V , -r4> npocrey-
ytcrµQ StSouc; au-rfi KLVl'jCTtV, Ka9' fou-ri]v oucrav Q'.KlVl']'tOV,
0 -re A.oytcrlloc; 1tpoc; 'tf)V ~Sov~v, d6onot£iv au-ri]v 1tE-
(j>UKWc;, avdSeov Kai a.µop<pov Ka-ra 'tOV rswv Myov
i>mipxoucrav. Lll']AOL St -rouw Kai au-ri] -rwv OVO[l<l'tWV ~
St'.>vat,uc;. Xacr~1 yap r, MaSiavfru; ovoµaterai, onep ecr-cl
"yapyaA.tcrµ6c; 11ou," Kai Zaµ~pl o'Io-par,-)drry~ {Num 25:14-
334
AMBIGUUM IO
irascible and desiring parts of the soul, along with their re-
spective subspecies. Desire is indicated by the white and the
green, which clearly is a division between pleasure and grief
Anger is indicated by the yellow and the black, divided be-
tween wrath and vindictiveness, on the one hand, and the
malice of hypocrisy on the other, [1201B] which has no color
since it is always hidden. These are the primary genera of
the passions and their foremost offspring, they say; that are
classified under anger and desire. As long as the ailing soul is
spotted by any of these, it cannot be numbered among those
who have been made worthy of the divine encampment.
49. Contemplation of Phinehas and

those slain by him
And this is what I think that amazing Phinehas is hinting u6

at by means of his zeal. For in striking down both the Midi-
anite woman and the Israelite man by means of a single blow
from his spear, he showed in a figure that matter along with
form, desire along with anger, and foreign pleasure along
with impassioned thinking must be [I201C} completely ex-
pelled from the soul by the force of reason, the high priest.
To be sure, form stands in the same relation to matter as an-
ger does to desire, the approach of the former endowing the
latter with motion, without which it remains inert. Vitiated
thinking stands in the same relation to pleasure, which it
naturally endows with a particular form, since in its own
principle of existence it lacks form and shape. And this is
also made clear by the meaning of their names. For the name
of the Midianite woman is Cozbi: which means "my titilla-
tion,"98 and that of the Israelite is Zimri, which means "my
335
AMBIGUA TO JOHN
15}, om:p fo··dv "q_o-µ.a [,LOU," T01.JT£0"'tl "[!ET£Wptcrµ.6c; [!OU."

'E1rt:18av ouv tijc; 0dac; arcovt:ucrav µ.eAhYfc; TE Kal tvaTE-
vicrt:wc; TO AoytITTLKOV tijc; tumc; Kal [!ETEWptcrSev T4)
uAtKQ tijc; crapKoc; yapyaAicrµ.Q cruµ.rclmcfi KaTa rifv ,caµi-
vov {Num 25:8} tijc; aµ.apTiac;, -rou srilwwfi mivTwc; 8t:TTat
apxit:ptwc; Aoyov, 1tpoc; avaipt:crLV µ.i:v TWV OUTW KaKwc;
aU~Ao1c; cruµ.1tt:1tAt:yµ.tvwv, arcocn-pocp~v 8t TI)<; cpt:poµ.tvric;
0£iac; ayavaKTI)CTEW<;.
50. eewpia de; TO· MiJ Siin:E. 7:0 aywv 101 wl~
KV<Ti {Mt 7:6}, Kal de; TO [!~TE pa~Sov [!~TE
mi pav µ~TE. u1to8~ µ.a-ra XP~vm wuc;
a1tocr-r6Aouc; ~aITTast:tv {see Lk 9:3, 15:22}
II ] Toiiw x:al 6 Kuptoc; mh6c;, we; i:µ.0tyE OOKEL, TUXOV 1tap-

EO~Aou, wfiw µ.lv tv ore; cprio-1, µif Seim: -ro iiy,ov wl~ KVCT{,
µ178£ ~a.U,E.7:E. WV~ µapyapfra~ lµ-rrpocr8E.v 7:WV xolpwv {Mt
7:6}, "liytov" fowc; 1<aAwv TO tv i]µ.Tv voep6v, we; 0dac; a1ta-
K6v1crµ.a 86;Yf<;, 01tEp [!~ KaKW<; £q_V lJ'ltO TWV 9U[!LKWV KL-
VYf[!ClTWV Ka0uAaKTOU[,LEVOV £KTapacrcrrn9at rcapriyy,'.>ricrt:,
"µ.apyapi-rac;" St Ta St:'ia Kal Aaµrcpa -rou-rou vo~µ.a-ra, oTc;
TL[!LOV lircav KOCT[!E'icr9at 1t£<pUKEV, li1tt:p 81acpuAaTTELV aµ.6-
AUVTa Kal -rwv aKa9apTwv tjc; uALK~c; l1t18uµ.iac; 1ra8wv
£AE.U0epa 8dv 1tapEKEAEUCTaTO· TOUTO 0£. tv ore; rcpoc; Touc;
ayiouc; auwfi µ.aeri-rac; Cl1tOCTTEAAoµ.tvouc; hl TO K~ puyµ.a
rct:pl wfi 1rwc; t:uITTaAdc; au-rouc; dvm 1<al a1et:pinouc; 81a-
-ru1twv Kal Tofiw rcpoc; Tote; aUotc; cpricri, µ17 St n1pav a1pE.1:E.
El~ TIJV o8'6v, µ11:E. pa(38ov [Lk. 9:3}, µry-rE. inr0S1µa1:a E.i~ 7:0V~
336
AMBIGUUM IO
song," that is, "my arousal." For when the rational part of
the soul turns away from its concentration on divine medi-
tation and is aroused by the material titillations of the flesh,
coupling with it in the alcove99 of sin, then by all means it has
need of the zealous high priest, reason, to slay [1201D] what
has coupled in wickedness, and so to turn aside the impend-
ing threat of divine indignation.
50. Contemplation of the phrase: Do not

give dogs what is holy, and on the
notion that the apostles must not
carry a staff, nor a bag, nor sandals
And it seems to me that this could be what the Lord rr;;:.•·

Himself meant when He said: Do not give {120¢} dogs what
is holy, and do not throw pearls before swine, calling our power
of intellection "holy;" since it is an image of the divine glory;
and He exhorted us not to allow this glory to be troubled by
the barks and bites of anger. The divine and shining thoughts
of the mind he calls "pearls," which we typically use to adorn
whatever is precious, and He commands us to keep them
undefiled and free from the impure passions of material de-
sire. He seems to have meant something similar when, in
sending His holy disciples to preach, He told them how they
should be equipped only with what is essential, saying: Take
no bag for your journey, nor a staff, nor sandals for your feet-
337
AMBIGUA TO JOHN
1r6Sac; vµ.wv (Lk 15:22; see Mt ro:10; Lk ro:4, 22:35}, we; Sfov
-rov nj<; U'Vt]A~<; Ka-ra -n']v yvwcnv 1topda<; £1CELAY)µµtvov
1tav-roc; [,LEV UAllCOU ~apoui; tleu0epov dvat, 1r<lCYYJ<; Se~<;
Ka-r' tm8uµ[av Kai 0uµov e:µna0ouc; 6ta8foewi; Ka0ap6v,
we; StJAOL ~ 'tE m;pa Kai~ pa~Soc;, ~ µev TI]V tm0uµ[av, ~
Se 'tOV 8uµov £'l1lcrtJf,laivoucra, µMLcrTa Se -rfj<; Ka0' t>TCOKpL-
crLv ruf!vov KaKoupy[ai;, nj<; ofov u1t0St}µawi; SiKYJV -rou
~[ou 'tO rxvoc; E1tLKMU7t'TOUITTJ<; Kai 'tO tµna8i:i; -rfj<; yuxrji;
£1tLKpU7t'TOUcrtJ<; £1tLELKEla<; 1t/\.acrµa-rL· ~v uxoSricraµevot
acpp6vwc; o! <l>aptcrafot, µ6pcpwow Eucre~dai;, aAA' ouK
£Ucr£~£Lav exov-re<;, Kai El Aa8dv tv6µ 1~ov, t)'Jr() 'TOU A6you
t:\erx8tv-rei; t618ax811crav.
5r. 0Ewp[a 1tepi -rou crEAt]Vta~oµtvou
u8 TaU'Tl')<; nji; U/\.lld'ji; SuaSoi;, -rfji; Ka,a 0uµov Atyw Kai

tm8uµ[av, 1taA1v 6 KupLO<; e:Aw0tpwcrEv, we; oTµm, -rov crE-
AtJVLa~6µevov [Mt rp4-18}, µaUov 6i: wu nupl -r4'> 8uµQ
Kai uSa·n Tfi £1tL8uµ[q: au-rov ~OUAY)8tvwi; axoAtcrm 1tov11-
pou Saiµovoi;, tntcrxe -re Kal Ka-rfJprricre -n']v µavtwSri Aucr-
crav (crEAt)VtJ<; yap ouSev SLEVt}VOXEV ~ 1tpo<; 'tel ytv6µEva
Kai a1roytv6µeva crxfot<; "tWV ~Til')f-L£VWV Wt<; t>/\.LKOL<;
av0pwnwv), iji; tmAa~6µevoc; 6 -ra 1ra811 Steydpwv Saiµwv
wcrnep i\Sa·n Kai 1tupi -rfi tm8uµ[q: Kai -rQ 9uµQ tµ~MAWV
-rov vouv Kai tvaxonviywv OU 1taUE'Tat, £W<; WV ewu A6-
roi; 1rapayev6µEvo<; -ro µev t>ALKov Kal xovripov a1teAacrEL
1tV£V1:Ia (61' OU O 1ra.lat6c; Te ,cai xoi',coi; xapaK"tl')pl~E-rat
av8pumoc; (see Rom 6:6; I Car 15:47]), TOV Se tvt:pyou!:!EVOV
338
AMBIGUUM IO
since the one who sets out on the high road to knowledge
{1204B} must be free of every material weight, and pure
from every impassioned inclination of desire and anger, sig-
nified respectively by the bag and the staff, and above all to
be naked of the malice of hypocrisy, which like a sandal cov-
ers the tracks of one's life, hiding the passions of the soul
under a semblance of kindness. Such "sandals" were worn
rather mindlessly by the Pharisees, who had the appearance
of piety but not its substance. And if they thought this
would escape notice, they learned otherwise from the re-
proaches of the Word.
51. Contemplation of the epileptic {1204CJ
It was again, I think, from this material dyad- by which I n3

mean anger and desire-that the Lord freed the epileptic,
for whereas the evil demon wished to destroy him by the
fire of anger and the water of desire, the Lord restrained his
frenzied ravings. Now in those men who have been defeated
by material things, their relation to generation and corrup-
tion differs in no way from the waxing and waning of the
moon. 100 The demon, who arouses the passions, takes pos-
session of this relation, and casts the mind into the fire of
anger and the water of desire, seeking to drown it, and will
not cease from this until the Word of God appears and
drives away the wicked, material spirit (which characterizes
the old and earthly man), and so frees the possessed man from
339
AMBIGUA TO JOHN
Tfjc; novripa~ D.w9epwcreL -rupavv£8oc;, -riJv q,ucrLKYJV au-rQ

CTW<f>poCTUVl'}V cmo6ouc; Kai xapLcraµt:VO<;, OL' f)<; 0 vfo<; Kai
Ka,a 0eov KTLl;oµevoc; liv9pwnoc; OLa6d1CVUTaL.
119 Oihw µl:v ouv 1tanec; o[ a:yLOL -roii 9dou Kal cmAavoiic;
Aoyou yvricriwc; emLAl'}µµtvoL -rov alwva wir'rov 8tt~ricrav,
oti6tvi TWV EV airrQ Tepm,wv TO Tii<; tuxi,c; rxvoc; tvcm-
t:pdcrav-rec;. Ilpoc; yap TOU<; axpouc; TWV av8pw1toL<;
Eq>LKTwv nepi 0wu Myouc;, Tijc; aya06-rrtT6<; -rt <pl'Jf:ll x:al
Tijc; ay«1tl'}<;, µaAa YE £LKOTW<; evaTt:vicravTt:<;, oTc; KLVl'}8tv-ra
TOV 0t:ov TO dva[ Tt: 8oiivat TOL<; OOCTL Kai TO t:U dvat
xap!cracr8at E1tm8ru8ricrav (d1tt:p "KLVtJO'LV" bd 0t:oii TOU
µovou 102 ClKLV~TOU 0tµtc; d1tdv, all.aµ~ µillov ~OUAl'}O'LV,
Tr)V 1tav-ra KLVOUO'<lV Tt: Kai de; TO dvat Kal 1tapayoucrav
Kai O'Uvtxou<rav, Ktvouµtv11v 6£ ou8aµwc; OU0£7t0Tt:), TOU-
TOL<; Kai amol cmq>wc; tau-rouc; Cl1'C£TU1tWcrav, TOU a<pavoiic;
Kal 4opawu Kall.ouc; Tijc; 9dac; µeyaAonpem:iac; euµtµ~Tw<;
<ptpov-rec; <patvoµtvriv Sta TWV apt:TWV Tr)V LOLO'Tl'}Ta. ~LC(
TOUTo aya8ol Kai q>tA68t:0t Kal <ptAav8pw1toL, t:U0'7tAawoi
'Tt: Kai oiKTipµovec; yt:yovam, Kai µiav rcpoc; anav To ybioc;
6ta8t:o'LV £XOVTt:<; aya1tl'}<; £0£LX8rtcrav, t><p' f)<; 'TO 7tctVTWV
etaipe-rov d6oc; Twv apt:Twv, -riJv Ta1rdvwmv Atyw, Sta mi-
crric; auTWV Tfjc; l;w~c; ~E~aiav KaTacrxov-rt:c; Tr)V <puAaK!LKYJV
µtv TWV aya8wv, qi8apTLKYJV 6t TWV tvavTiwv, ouSt:vi TO
1tap<brav Mwcrtµo t TWV OLOXAOUVTWV yt:yovacrt 7tt:tpacrµwv,
"!WV Tt: £KOUffiWV Kal TOU l<p' iJµTv Aoyou, Kai TWV ClKOUO'lWV
Kal OUK e<p' iJµwv, 'TQ TOL<; µtv 6t' EYKpa,dac; anoµapaivt:LV
340
AMBIGUUM IO
the evil tyranny, {I204D} restoring to him and granting him

his natural soundness of mind, which is the mark of the new
man created by God.
It was in this manner that all the saints, having genuinely II9
received the divine and unerring Word, passed through this
present age, without their souls leaving so much as a foot-
print in any of its pleasures. For it was on the highest attri-
butes (logoi) accessible by man concerning God, namely, His
goodness and love, that they rightly concentrated their vi-
sion, and it was from these that they learned that God was
moved to give being to all the things that exist, and to grant
them the grace of well-being-if it is permissible to speak
of "movement" with respect to God, who alone is the Un-
moved, [1205A} and not rather of His will, which moves all
things, bringing them into, and sustaining them in, being,
while never in any way being moved itself 101 And it was with
a view to these that the saints wisely modeled themselves,
and owing to their expert imitation they now bear the dis-
tinguishing characteristic-manifest through the virtues-
of the hidden and invisible beauty of the divine magnifi-
cence. Thus they themselves became good, and lovers of
both God and their fellow men, full of compassion and
mercy, and were proved to possess one single disposition of
love for the whole of mankind, by means of which they held
fast, throughout the whole of their earthly life, to the ulti-
mate form of virtue, by which I mean humility, which is a
firm safeguard of all that is good, and undermines every-
thing that is opposed to it, and so they became impregnable
to the temptations that besieged them, both those that fall
within the power of our will {1205B} to control, and those
that do not, for they wore down through continence the
341
AMBIGUA TO JOHK
bravao.acr£L<;, 'tWV OE. St' intoµov~<; -ra<; 1tpocr~0Aa<;

-ra<;
cmocrdecr8at.
120 ~Lxoeev yap ~aAAO[!£VOL un6 't£ Sotri<; Kai a-rtµ[a<;
Sttµevov (l(T£l(T'TOt, npo<; aµ<pw (lKtV~-rw<; txov-rE<;, [.l~'t£
u~prnl 'tt't"pWCTKO[!EVOl Ola 't'r]V f:KOUcr[av U<j)EC1tV, µ~-rE
S6tav npomtµevot St' unep~aAAoucrav n-rwxda<; oiKdw-
ow, o9ev OU euµ6<; , OU q,96vo<;, OUK lpt<; , ovx u1t6Kp l<1tc;,
ou S6Ao<;, OUK dpwvEt>TtK~ -rt<; Kai bc[KAono<; -re;> <pat-
voµtv~ 'TCAacrµa-rL St' Cl1tCl'tf1<; unooupoucra npo<; illo
O'-rop~ , -ro nav-rwv na9wv 6AE9pLw-rawv, ouK bn9uµ[a
-rwv Ka-ra -rov ~[ov SoKOlJV'tWV dvat Aaµnpwv, OUTE -rt frE-
pov -rfic; novr1pac; -rwv naewv nt-ri9voc;, ouK a1tEtAai nap'
tx8pwv £1'CaVa't£LVO[.lEVat, OUOE 'tLc; 9avaTOU -rp61toc; aVTWV
iKup[rncrE. ~Lo Kai µaKapLot OtKa(wc; napa -rE 0eQ Kai
av8pc.;mot<; iKpt9ricrav, o-rt tii~ q,avricroµtvric; app~-rou Kai
m:pt<pavouc; 8ot11<; 1ea-ra Tr]V xapLV WU µeyat.o8wpou 103
0EOU £[.l<paVEtc; £LK6vac; eauwuc; Ka't£0''tf1<rav, !Va xa(pov-
TE<; we; yvwp[µotc; -rote; Myotc; -rwv ape-rwv, µaUov OE. 0E<iJ,
U1t£p OU Kai Ka9' £Kll<TTf1V Y)f-1-Epav anoev~<rKOVTEc; Stt:Kap-
-rtpricrav, tvw9wcrtv, f,V ~ nav-rwv oi Myot -rwv ayaewv,
WC11tEp min <l£L~AU<TT~, 1tpouq,t:~1Ca0'[ 'tE Ka-ra µ[av,
cmA~v Kai evtaiav -rwv nav-rwv nEptoxfJv, Kai npoc; ov
fAKOUC1l 1ranac; 'tOU<; KaAWc; Kai Ka-ra <j)UO'tV -rai:<; brl -rou-r~
8o0dcratc; xpwµtvou<; SuvaµEO'l.
342
AMBIG UU M IO
internal rebellions of the former, and by patient endurance

they repelled the onslaughts of the latter.
For being attacked on two fronts, that is, by glory and 120
dishonor, they remained unshaken and immovable in the

face of both, being neither wounded by insults, thanks to
their voluntary self-abnegation, nor succumbing to earthly
glory; thanks to their extreme familiarity with poverty. And
thus they were dominated neither by anger, nor envy, nor ri-
valry; nor hypocrisy, nor cunning, nor calculated pretenses of
friendship aiming to deceive through appearances and ma-
nipulate things toward some other end (which is the most
destructive of all the passions), nor desire for the seemingly
splendid things of life, nor any other vice from the wicked
swarm of the passions, nor threats directed at them from
their enemies, nor any {1205C] form of death. Therefore
they are rightly judged to be blessed both by God and by
men, for by the grace of the bountiful God they made them-
selves shining images of the radiant, ineffable glory that is to
come, so that, filled with joy, they might be united with the
principles of those very virtues that they had come to know,
or rather with God (for whose sake they, dying a daily death,
patiently endured their life on earth), for in Hirn preexist
the principles of all good things, as if from an ever-flowing
spring, in a single, simple, unified embrace, and they draw to
Him all those who rightly and naturally use the powers that
have been given to them for this very purpose. {1205D}
343
A MBI GU A T O JO HN
Ambiguum n
'EKwu auwu Myou m:pi wv tµvi]cr811 -rou µmcapiou

1
·1w~, d<; To·
2 Tfi yt:voµtvn napa TOU ewu •4' 'Iw~ avappf]crEL {see

Job 8:7}, W<; otµm, c:nryxpivwv Tct µt:Ta WU<; aywvac; TWV
1mpacrµwv So8tvra O'wµa-rtKa '\uKpa" npocrriyoprn<rEv,
w<; 1<aT' ot'.>Stva Tponov -roi<; alwviot<; SuvaµEva 1rapa~alli-
cr8a1. "MtKpwv St £VEK£V olKovoµri8tv,a" c:pricri, ,wv nEpi
S1avo1av yvwcr-rtK~v Srilov6-n µtKpwv ,wv EUXEPW<; tv wi<;
1tEpl npovoia<; Kal KpicrEw<; )i.6ym<; cncavSaAt~oµtvwv Kal
1tEpl au~v T~v Et'.>cre~Etav O'aAwoµtvwv. IIEpl wv o1µat -rov
Kuptov tv -roi<; EuayyEAiot<; <pavm, o{11(av8a).{twv lva rwv
µ,ucpwv wvrwv {Mt 18:6; Mk 9:42; Lk 17:2}, o'1 , o-rav rSw<rt
S[KatOV a<r8EVOUV'ta ~ TC"C'WXEVOV"C'a ~ all.Awe; KaKouxouµE-
vov Kal <rXEOOV o'iyE acr8EV£cr't"EpOL a0Etav 2 TOU 1taVTO<;
Ka-raKpivoucrt, 1t6cr~ µciAAov tv -rfi a0p6q µ£-ra~oAft wu
'lw~, 6µot..oyouµtvw<; 3 StKaiou 4 micnv u1tELAYjµµtvou , dxov
wfrro na8Eiv, d µi] 1tpo<; "C'O apxaiov au-re;> <rwµa-rLKW<;
Ka-ra TO SmMcrwv tnavr,A8E -ro 1tEpupavt<; Kai tniSo;ov;
IIEpl wu-rwv oiiv El'p11-rm -re;, 81Sa(Tl(a~, "µ11<pwv EVEKEV
ol1<ovoµri8tv-ra. "
344
AMBIGUUM II
Ambiguumn
From Saint Gregory's same oration on Saint Athanasios,

concerning what he said about the blessed Job:
The rest are but little things, and have been granted as
a dispensation for the sake of little men. 1
I take it that Saint Gregory, in view of God's response to 2
Job, is speaking of the material goods that were restored to

Job after his trials, which he says are "little," since they can-
not in any way be compared to things that are eternal. And
when he says that they "have been granted as a dispensation
for the sake of little men," this is clearly a reference to those
who are stunted in their powers of cognitive reasoning, and
who are easily scandalized by the principles of providence
and judgment, and consequently are shaken in their faith.
[1208A} It was of men such as these, it seems to me, that the
Lord spoke in the Gospels, when he said whoever scandalizes
an)' ofthese little ones who would be scandalized upon seeing a
righteous man fall ill or into poverty, or suffer some other
affliction. And what would those even weaker have thought,
who conclude from such events that God is absent from
the universe, had they seen the sudden changes of circum-
stances surroundingJob-who was admittedly considered a
righteous man by all- had not God restored to him twofold
his former material abundance and glory? It was of these
men, then, that the teacher spoke, when he said that these
things "have been granted as a dispensation for the sake of
little men."
345
AMBIGUA TO JOHN
Ambiguum 12
' EK wii at'.rroii 1..oyou, de; -r6·
Ka8a[pEL µb -ro it:pov -rwv 8wKa.m)Awv Kal XPLo-tt:µ-

n6pwv, n>..iJv ocrov ou <ppayi)..).[<p nAt:KTQ {see John
2:15}, Aoy~ Si: 1tL8avQ TOU't'O lpya~t:'t'aL.
2 Ou-re CT't'U1t't'LKWT£pov EV 't'OU't'Otc;, we; 't'Lvec; U1t£LA~<pacrL,

-roii µaKapiou na-tpoc; A.8avacr[ou -rov Kup Lov 11µwv Kal
0t:ov cmo8£LKVUCTLV 6 ao[SLµoc; oiiwc; OL8a:CTKaAoc;, !:lrJ rt-
vorro, OU't'£ [!rJV Ka-raxapi~e-raL .c;, ay['¥ A.0avacr['¥ -rQ TOV
[!EV cppayeAAL'¥, TOV 8£ ADY'¥ xpricrciµevov, Ka8aipt:LV TO
it:pov TWV "8t:0KCC1tf1AWV" dm:Tv {see John 2:14-16; Mt 21:12;
Mk 11:15-17; Lk 19:45], we; ClVClYKfJV EK TOUTWV t:TvctL, Ka-rec
-rouc; Afyov-rac;, 8uoTv 8ci-repov u1tOAfJ<p8ijvaL, ~ -rov KupLov
fl[,(WV Kctl 0t:ov Tf)V 1tpOCTf]V£ITT£pav ~yvollKEVaL µt8o8ov
'rijc; ia,pdac;, ~ -rov aywv A.Oavcicrwv µiJ yLvwCTKov-ra n; c;
nvwµa-rLKijc; lmµe:>..dac; wi.>c; -rp61touc; cp1Aav8pw1t[av
c'bcmpov µe-rtlvaL. AAA' E1tEL8rJ 6 8Layvwo-tLK6c;, wv nrnpa-
xaµt:v, Myoc; £V '1!:1LV avaKLvouµt:voc; , o1ov it:pQ 't"LVL E[!VUX~
-rt: Kal ~wvn, ava:>..oyoiicrav wTc; 1tAYJ[!!:1EAYJ8eTcrL µe,a-
[!EAt:Lav Epya~e-raL, 8L' ~c; XpLo-tOc; 6 0eoc; Kal A6yoc; ad
TIJ1!'t"El 111:1ac; ciµap-rcivov.ac; , 1tA£1CTOV wcrnep txwv cppayD..-
ALOV, au-rriv ~µwv -riJv t!; a-ronwv tvvoLwv cruµnt:nAey[!lvriv
Kal tpywv cruvd8YJCTLV, 6 8£ iiywc; A.8avcicr1oc; ~n[wc; -roi.>c;
'Jt't"CllOV't"ac; lvijye 1tpoc; 8L6p8WCTLV, we; Kett au-roe; acr8evdac;
AMBIGU M 12
Ambiguum12
From Saint Gregory's same oration on Saint Athanasios:
He (i.e., Saint Athanasios) cleanses the temple of the

God-hucksters and Christ-peddlers, [1208B} not how-
ever with a whip of woven cords, but with persuasive
words.•
It is not the case, as some have supposed, that with these 2
words the renowned teacher makes our Lord and God ap-
pear more severe than our blessed father Athanasios-per-
ish the thought!-neither is he being partial to Saint Atha-
nasios by saying that whereas the Lord cleansed the
"God-hucksters" from the temple with a whip, the saint
used only his words. Faced with these interpretations (ac-
cording to those who understand the text in this way), we
are of necessity left with only one of two alternatives: either
our Lord and God was ignorant of a more gentle method of
treatment, or Saint Athanasios, not being versed in the ways
of spiritual discipline, was unduly lenient. However, inas-
much as the reason that judges whatever we have done is ac-
tive within us, [1208C} as if in an ensouled, living temple,
it stirs up repentance in proportion to our faults, through
which Christ, the Divine Reason, ever strikes us when we
sin, wielding our own troubled conscience, twisted like a
whip by wicked thoughts and deeds. Saint Athanasios, on
the other hand, led those who were at fault to correction by
more gentle means, since like them he too was clothed in
347
AMBIGUA TO JOHN
crapKa m:ptK£[µ1::voc;, 'TOUTOU xapLv 'T4°' 't"f>01tCfl TOU't'<!,) 't4'

Aoyey XP~cr0at -rov 0e6c:ppova wuwv otµm 8L8acrKaAov.
Ambiguum 13
avwv EK TOU crxt:8Lacr0ev-roc; 1tpoc; EuvoµLavoiJc;

1..oyov, de; 'to·
Eial yap, dcr[ nvec; o[ ri/v axo1v 1CVYJ86µevo1 [2 Tim

4:3} Kal Tt)V y>.w-r-rav.
2 <l>acrlv ol 1tt:pl Aoyovc; tcrxoAaKo-rEc; Kat -rac; aV't'WV aKpl-

~e1c; 011µacr[ac; YLVWcrKELV KAioc; OU 'TO nxov 1tOLTJCTctµEVOL
Kal EKctO'T<!) npayµa'Tt c:pwv~v npompopov Stc:i:v anove!.LE-
cr0m 1tapacr't'a'TLK~v ~c; npoc; cmouv filo ' wv 011µmvo-
µtvou, Ka0' OV't'LVa -rp61tov -ruxm At:yoµevov, a.µtyouc;
LbLO't'TJTO«; KaAwc; £XELV a1toq,rivaµEVOL, "KVri0oµevouc; Se
TtJV aKo~v Kal ~v yt..wcrcrav" dvm wuc; 1ea1v6n:p6v -rt
µav9avt:Lv fj A.fyELv e0D.ov-.ac; [see Act 17:2!}, Kai ad "-ra"ic;
KaLVOWµ[atc; xa[pov-rac;," Kat optct. (,lE.TaTt8eµ,evovc;, ypa-
(j>LKW«; d1tdv, ateE.vw ol na-rtpec; av-rwv [Prov 22:28, 23:10}
Kai wi:c; npoac:pawL<; Kal ;evotc; ~Soµtvovc; , Kai -rwv cruv-
~0wv Kai 1tClAaL yvwp[µwv Kai wcrav-.wc; txov-rwv we; EWAWV
Kai nrna'tfjµtvwv Kal t-1ri81::voc; a;iwv Ka-rtc:;avu:rmµtvouc;,
Kal µ<iAAov -ra vrnpw-repa npocr8qoµevouc; acrnaa1wc;, dv
AMBIGUUM 13
weak flesh, and it seems to roe that this is why the God-
minded teacher expressed himself in this way.
Ambiguum13
From Saint Gregory's extemporaneous oration against the

Eunomians:
There are, you can be sure, people who not only have
itching ears but also itching tongues. 1{1208D}
Those who have devoted themselves to the study of 2
words and consider the knowledge of their precise mean-

ings a great achievement, say that one must assign an appro-
priate term to each thing, representing the unique charac-
teristic of what is signified in relation to the meanings and
verbal forms of all other things. These men say that those
"who have itching ears and tongues" are those who wish
only to hear or tell of something new, and who are always
"delighted by innovations, "2 and in relocating the boundaries
established by theirfathers- to use a biblical phrase-and who
take pleasure in the ephemeral and the exotic, and who rise
up against whatever is {I209A} well known, well established,
and unchanging, as being dull, commonplace, and of no
value. They would gladly embrace the latest fashion, even
349
AMBIG U A TO JOH N
trn811 wxoL£v ov-ra Kai µ118eµ.iav de; tu;dJv 8La~a(voucrav

wq>EA.£tav txov-m.
'Y 1tE.p ~c; µat.. tcr-ra nae; £Ucr£~f}c; t..6yoc; Kai ;rovoc; CYW'TI]-
pwc; ~8e-ra( -r£ Ka.i ypaq>£-rm Kai tnrr118eue-rm, 6 µiv Ka-ra
"tfjc; ayvwcriac;, 6 St Ka't'a "t1lc; ri8ov11c; 01tAl~Of-!.£VOc;, 6 µtv
iva -r11c; ayvo(ac; EK-rt:µwv "t(l 1r11pwµa-ra "tl1<:; tuXfic; OLK£LW<J'J1
0£@ 8La yvwcrewc; "t~V a11.ri0t:LaV txonac;, -rove; OLCl "tOU"tO
wic; µa0riµacn xaipov-rac;, Kai "tWV 6pwµtvwv "t£ Kai vo-
ouµtvwv um:pavw "tOV vouv napam:µtac; 0tt...tn -rQ app~w
•11<:; 0£iac; KaA.Aovfjc; t:pW"tl KaL 1tpOCYl]AWcrn "t@ 1to0~ µfjOa-
µou q>tpecr0m 8uvaµevov, µa11.11.ov St 8uv11811vai µf) avt:xo-
µevov · 6 St 'Cva -r11c; Ka0' ri8ovriv crxfot:wc; wuc; ~11.ouc;
EKKpOUCTr]WL, olc; Cl 1tt:pi 0eov •11<:; tuXfic; no0oc; "t£ Kai
-rovoc; EK "tl1<:; apxaiac; napaKofjc; 1tpoc; "tf}V UAtJV £V£1tapri 2
Kai "t(l q>0£Lp6µeva , Kal cmaUatn KaK(ac; wi>c; £VLCJ"XtJ-
µtvouc;,3 Kai a.pt:"t11c; 1t0Lf]cr£L£ cpo1-r11-rac; yvricr(ouc;, Kai acrn-
<1wv ,rpoc; TCCLV'ta -ra KWAU£lV OOKOUVTa "tl1<:; tuXfic; "tf)V
1tpoc; 'TO KaAOV oiu(wcnv anepyacn,Tat, SLSatac; npoc; µtv
a:1tocr-rpoq>fJV 118ov11c;, Ola 'TWV tcp' ~µ.iv Cl"t01tWV a1ta-rri11.wc;
(J'aLVoucn,c; Kal µ.a11.a<1croucn,c; 'TO cr-rt:ppov n1c; yvwµ11c; Kai
1t£L0oucn,c; npoaipefo0m -ra nap6v-ra -rwv µt:11.11.6v-rwv, Kat
-ra 6pwµt:va -rwv voouµtvwv, t11epaTeLav, 1tpoc; St q>6~ou
Kai 0£LAtac; a1t69emv, OLCl 'TWV 4 OUK E<p' 11µIv -ra ClVY]K£0''Ta
350
AMBIGUUM 13
though it were demonstrably false and could bring no bene-

fit to the soul.
Yet it is precisely for the soul's benefit that we exalt in 3
song and commit to writing every devout word, and under-
take the salvific labor of asceticism, the former to arm us
against ignorance, and the latter against indulgence in plea-
sure. By cutting away the imperfections of the soul, the for-
mer aims to bring those who have the truth into greater inti-
macy with God through knowledge, and for this reason they
take great delight in learning, so that when a devout word
has directed their intellect beyond visible and intelligible
things, it might captivate the intellect by the ineffable eros
of divine beauty, and transfix it with longing, so that it will
no longer be able to be carried anywhere else, or rather will
no longer consent to be so carried, even though it is able to
be. 3 The aim {I209BJ of ascetic labor, on the other hand, is
to extract the nails of desire, which fasten us to sensual plea-
sure (for it was through these that the soul, in the wake of
that ancient disobedience, lost its longing and inclination
for God, and became infixed within matter and corruptible
things), and thus to wrest free those caught in the grip of
vice, so that they might be genuine disciples of virtue, with
souls unshakeable in the face of whatever might hinder
them in their devotion to the Beautiful. Toward this end, as-
cetic labor teaches us, on the one hand, self-mastery, so that
we might turn away from sensual pleasure, which, finding an
opportunity in our wickedness, deceptively fawns on us and
weakens the resolution of our will, persuading us to prefer
what is at hand over what is to come, and to prefer visible
realities over intelligible ones; on the other hand-so that
we might set aside fear and timidity, which suggest to us
351
AMBIG U A TO JOHN
Kai av9pW7tiV'lS dvat bOKOUV"ra Kp£[nova 8uvcqt£W<; tntO-

"tL8£µ£VWV, Kai ~[q. Kpa.dv Sta tijc; Twv q,o~£pwv brayw-
yij~ Tau crwq,povoc; loytcrµou µrixavwµtvwv, foroµovflV Kai
TrJV tx wuTwv ovµnAtJpouµlvtJV av8pdav, TflV npoc; niicrav
~8ov~v .wv tq,' ~µiv Kai 68t'.lvtJV .wv ouK t<p' ~µiv avtv8o-
wv Kai ciitT'rtJWV i:;1v.
4 "Kvrieoµtvouc; 8t TflV aKOflV Kai TflV ylwcrcrav" £.K(lA.£-
crev o818a.oxaloc; -rouc; n£pi wv 6 Myoc;, E1t£L8f11tiic; 16yoc;
Su\ yAWo-O"t]c; la1£tcr8a[5 "t£ Kai npoq,tp£cr9at Kai 81' cuco~c;
axou£cr9a[ TE xal µav9a:v£cr0ai nt<puK£v. Ei 8e Kai Ka.·
MAlJV EnL~OAflV tK8tx£cr8m 9£A~croµ£V TO ley6µ£Vov,
"KVtJ86µ£VOl TflV aKOflV Kai TflV ylwcrcrav," TUXOV oi µ6vov
npo~ t6yov Kai tijc; xaT' filwv 81a~ol~c; ~ Ao1Sop[ac;
aKOU£1v -r£ Kai AaA£i'v 6 npo9uµot'.lµ£VOL, Kai TO KaTct navToc;
aµa8wc; tna[p£cr0aL Myou TE Kai a.v8poc; cr£µvoMnµa
KplVOVT£<;, Kai npo TOU TL cpavat TOV U1t01ITOV athoic; Kai
q,8ovouµ£vov crq,a8atovT£<; -re;> nv£uµan Kai oTov TflV
'VUX'lV 1tpow80UVT£4> Kat TflV "aKOflV" £TOLµa~OV"r£<; Kat TflV
"yAwcrcrav" 1tpo~ e~pav Ttvoc; cruUa~~c; ~ Al;£wc;, ovx Iva
£u8uµwcr1v, all' iva KaKicrwcrt Kat UAtJV exwcri ~c; KaT'
auwu ylwcrcraAyiac;.
5 u0n£p tno[ouv 7 -r4' ay[~ WU"r~ avSpt oi KaT EKELVO Kat-'
poii ~c; alri8dac; tx9po(, npo7ttJ8wv-r£c; xat npo£;avtcrTa-
µ£vo1 , Kat nplv A£X8~vat, Twv A£yoµtvwv, Ka9anep .wv
i'.nnwv wuc; noA£µtO'Tt]piouc; -r£ Kai aµ1U11"rl'Jpiouc; , ot Kai
352
AMBIGUUM IJ
that the gravity of the human condition is beyond the power

of man to remedy, contriving to intimidate [1209C} the pru-
dent mind ,vith daunting, discouraging thoughts- it teaches
patience, along with what is the fulfillment of the above-
mentioned virtues, namely, courage, which is the unyielding
and invincible ability to reject the pleasures that fall within
our power, as well as to endure every pain that does not.
With the words "itching ears and tongues," the teacher 4
was referring to the audience to whom he delivered the ora-
tion, for words are of a nature to be spoken and pronounced
by the tongue, and to be heard and ascertained through the
ear. If, however, we wish to understand the words "itching
ears and tongues" differently, we may take them as a refer-
ence to men who are bent solely on finding fault with oth-
ers, and on spreading malicious statements or abusive criti-
cisms about them, and who take pride in behaving boorishly
in the presence of a dignified speech and speaker, so that,
even before the object (I209D} of their cynicism and envy
has had a chance to complete a sentence (for so greatly does
their spirit chafe within them that one half expects their
souls to come rushing out of their bodies), their "ears" and
their "tongues" are poised to seize upon a particular word or
even syllable, not of course in order to relish it, but to revile
it, and so add another handful of slime to their torrent of
abuse against him.
And this is exactly what the enemies of the truth did long s
ago to that holy man, when they jumped up from their seats
and rushed forward because of the things that he said, even
before he had said them - rather like cavalry horses, or
those used for racing, which, even before the races and the
353
AMBIGUA TO JOHN
npo 'tWV a-ywvwv Kal -rrj<; crM1nyyo<; eu9tm:vij .aw.a 1tOL-

oucrL, Kai .au<; n6Sa<; -rfi yfi npocrapacrcroucn., Kai npocrKV~-
9ov-.m 'taUTI')V 'tat<; onlai<;, Kai npo<; Spoµov tauwv<; bl-
e-ydpoucrL, Kal -riJv w9oucrav nolla:Kt<; npoXaµ~avov"t'E<;
µacrnya· 1tA~V O'tl TWV 'lnnwv ou8d<; a:1t'tE'taL to-yo<; {mo
-rrj<; cpucrLKij<; alo-y(a<;, µ~ avaµev6v-.wv .au<; eti8hou<; -.wv
aywvwv Katpou<;, OU<; 8tacrriµa(VEL t1 'tE cpwv~ nj<; craXmy-
yo<; Kal ~ tj<; µaCT'tLyo<; -rr:X.111~, wT<; St wwuwt<; a.vSpacrtv
ouSd<; ECTTLV 6 1tpo~ at(av nj<; au-.wv KaK(a<; E1tlV01')0rjvat
8uvaµevo<; toyo<;. W Epyov txoucrt Kal CT1tou8acrµa -riJv
µeAE.Ttp 'tOU teuSou<; Kal np1 Ka'ta Tfj<; aX118da<; lvcr.aow.
EiK6-.w<; oi wtouwt "KVrJ06µevoL -riJv a1eo~v Kai ~v yXwcr-
crav" Xeyfo8wcrav, OLO'tl Ka8anep 'tl<; xuµo<; 8pll-(ll'ta't6<; 'tE
Kai -rraxu-ra.o<; -.Q ~a0EL WU crwµaw<; tµcpwAEUWV 1tOAA<lKL<;
Sta wu KV~0ecr0m npo<; ~v lntcpavetav tpe0t~6µevo<; iK-
S(So-.m, ou-rw<; Kai wu<; t-rrl')prnCT'ta<; -.wv KaAw<; Xeyoµtvwv
tpe0(~EL Aa~oµtvou<; acpopµij<; µaltcr-ra S11µ001euetv ~v
Ka-ra tu~v KaKoupyiav ~ Kt:Kpuµµtv11 Sta0ecrt<;, ~TL<; wcr-
ouwv 'tO ~a0o<; Ka'TE.Xt:LV nlcpuKt: µallov, OCTOV Kt:voucr0m
"tfi 1tpo6S~ Ka-.a 'tO etKO<; i:So;ev. Ou yap t;icr.a-.m WU
~a9ou<; npocpepoµb,11 Sta 'tWV lpywv ~ 'tWV µox811pwv
av9pwnwv Sta9t:CTL~, alla Kai -.a EK'tO<; nav.a µavLKW<;
E1tLVlµe-rm Kal -rrj<; ,ca.a tux~v ou8aµw<; tt(CT'ta,m xwpa<;.
354
A~IBIGUUM 13
blast of the trumpet, prick up their ears [1212A} and stamp

their feet on the ground, scraping it with their hooves, rous-
ing themselves for the race, and not infrequently breaking
away from the gate and bolting forward before they have
felt the sting of the starting whip. The difference of course
is that horses are irrational beasts, and no one censures
them for not waiting for the start of the race, whereas for
those men who rose up against Saint Gregory no amount
of censure would be commensurate with their wickedness.
They are experts in the theory and practice of lying, and
in obstructing the truth. Such men are rightly said to have
"itching ears and tongues," for just like an extremely bitter
and thick secretion that has accumulated deep within the
body, and which through {r212B} scratching is often irritated
and rises to the surface, so too does a concealed disposition
irritate those who hate whatever is well spoken, who take
the opportunity to spew forth the malignancy of their soul,
and the more it spreads, the deeper it lodges within them.
For the disposition of degenerate and depraved men does
not leave them simply because it has been manifested in
their deeds, but to the contrary, it unrestrainedly befouls
and corrupts everything around them, without, as I said,
ever departing from the cavity of their soul. 4
355
AMBIG U A TO JOHN
Ambiguum 14
'EK WU aUTOU A.oyou, EL<; TO·
ff.O.rrnEp liv9o<; tv XEll,lWVt navTEAW<; liwpov, Kai yu-

vat~i Korrµo<; av8pdo<; fJ avSparrt yuvatlCETo<;, ~ rciv9EL
yEwµnp{a.
2 T~v tni navTo<; Aoyou TE Kai npayµaw<; Et>Ta;(av, Ka9'

~v -rfi<; ElCCl(TTOU Kai 1tClVTWV EU1tpE1tda<; 6 A.6yo<; avaq,a[vE-
tr9m 1t£Cf>UKEV alCpat<pvf)<;, Sia nj<; TWV anEµcpaLVOVTWV
anapt9µf)crEW<; ELCTlJYOUl,lEVO<;, TaUTCl 'Pl'JO"LV 6 StSacrKaAo<;,
!va Sta -rouTwv EmaKTou<; dvm Kai EuAa~ET<; wu<; 9pacrd<;
Kai ClTCCKTOU<; Kai µl']SEµ[av Ta;tv d8oTa<; ouSEVo<; µtv,
!,lMt<TTa Si: -rfi<; 7tEpi emu StaAt:;Ew<;, aAAa 7ta'.V'Ta TOAµY)-
pw<; ClMY)AOL<; 7raµµ1yw<; Tel StEO'TWTa cpupovTa<; TE Kai
crontov-ra<; St8a;ELEV. Et yap TWV OUK txovTWV <pUtrlV
tn[, Kai Sia Tou-ro ouSi: .a;tv, To TE iiv9o<; tv XEtµwvt
6pwµEvov, Kai yuvm;i K6crµo<; avSpEio<; bn~E~A.YJ µtvo<;
Kai avSpacn yuvatlCELO<;, Kai 7tt:v9EL CTUVYJ!,l!,lf.VYJV -YEW-
flETp[av AiyEtV (TO µi:v yap KaLVOTOf:!EL TOV XPOVOV Kai -rfj<;
iS[a<; t;[crTaTal 9foEw<;, o Se 7tapaxapaTIEL ~v q,ucrtv
EVaAAat avSp{ TE Kai yuvatlCi bn<pmvoµEVo<; , Kai ~v au-
toi:<; nporrourrav lK <pfoEw<; Ta;tv t~[rrn1cr1v, iJ St Ta 1:-1ri8faw
CTUVtmapxELv aAAY)AOL<; SuvaµEva, xapav TE <pYJ fU Kai 7t£V-
8oi;, EL<; £V aya1 ELV ~LaSOl,lEVtJ cpupEL 1tctVTW<; Kai a:cpaVLSEL),
OU 1tOM~ µaUov 6 7tEpi emu Aoyo<;, W<; £TUXE Kai imo
AMBIGUUM 14
Ambiguum14
From Saint Gregory's same oration against the Eunomians:
Just as a flower in winter is completely out of season, a

man's clothing is out of place on a woman, a woman's
on a man, and geometry during mourning. 1[1212C}
Here the teacher speaks of the good order that belongs 2
to every word and thing, according to which the unmixed

principle of excellence in each and all things is naturally
manifested. He does this by enumerating a series of incon-
gruities, on the basis of which he aims to teach propriety
and piety to the insolent and disorderly, who know no order
in general, but especially when it comes to speaking about
God, for they brazenly mix up and confuse unrelated things
and make a complete muddle of them. For if it is not natu-
ral, and therefore a mark of disorder, for a flower to be seen
in the winter, or for women to wear men's clothing, or for
men to wear the clothing of women, or to combine geome-
try with mourning-since the untimely flower [1212D} dis-
turbs time and departs from its proper place; and for a man
and a woman to wear one another's clothing perverts nature
and disturbs their natural order; and the third example is
of two things that can never be brought together, by which
I mean joy and mourning, and any attempt to force them
into one will only confuse them and bring an end to both-
then how much more awkward and ill-fitting will a word
about God be, when it is casually uttered by some chance
357
AMBI GU A TO JO HN
TOU TUXOVTO<;, Kal ~V[Ka Kal OU µ~ Ka0fjKOV f n 1tpoq>£pO-

[-t£VO<;, CL£Lb~<; £ITTat Kal a1tp£1t~<; Kal ou8' OAW<; <lKOUcr0fjvaL
1t£pl 0rnu a.;1oc;, tq,' ou µiiAi\.ov -rocroirrov -n0tvat 8£iv
ol~at TO £UKatpov -rouc; vouv txov-rac;, ocrov 7HlVTWV acn.ry-
KpiTwc; U7t£P£X£l TWV int' au-rou 1'£Y£Vf1µ£VWV "r£ Kal £t)-
-rcuc-rwc;11tpo~t:~Af]l,l£VWV.
3 "ITtv0t:t 8e y£wµt:-rpiav" avapµoITTOV Cf>tJCTlV 6 818aCTKa-
i\.oc;, o Kal2 µallov ct1top£LV uµac; 1t£1tOLtJKEV, we; oIµm ,
KaTa TOLOUCT8£ Tp61touc;, ~ OTL7tt:p oi xwpac; TLVO<; 81a cr-rpa-
"rlWTLKfj<; Kpan;craVTE<; Xt:Lpoc; yt:wµ£Tp[q. Tau-rriv KaTabLaL-
poiiVTaL, ~v(Ka ~acr111.dac; v6µ~ Kpa-r£iv t0tAwcn, xapac; St
(Kal XPfiµa µty1ITTOV xapac; TOL<; µova Tel 1tap6na µeta-
81wKOUOlV aya0a), Kal TO VlKfj"rct<; au-rouc; y£Vfo0at Kal
n"Xouwv a0p6ov K'tl)cracr0ai, oTc; TO olovouv 1ttv0oc; cruv-
t:ivm aµ~xavov· ~ tnt:18~ cpacr1v ol 1tt:pl -rai>Ta 8£1vol Touc;
avayxaO"TLKOU<; i8iwc; crulloy1crµouc; avfjcp0ai Tft y£w-
µap[q., cpop-r1K6c; TL<; £!1e6-rwc; 6cp0~crcrat, 1<al To Ka0fjKOV
µ~ cruvopwv, Tov 1t£v0oiivw crui\.i\.oy11;6µt:voc; Kal ai\.6ywc;
amov 1t£V0oiiVTa 8£i;ai 1t£tpwµt:voc; · ~ TUXOV Kal atmiJ T4i
1tt:v0oiivT1 cpairi -etc; avapµoITTov dvm To crui\."Xoyi~£cr8ai,
m0avOTfl"rl Aoywv EaUTOV l!'1xavwµtv~ 3 1t£i0£Lv we; OU
1tbtov8£ ~v lpy~ Kal 1tpayµa-ct auµ~<iaav au-r4i cruµ-
cpopa:v, ~ Kal at'rtQ -cc;, 1ttv8£L, fl-rot Tfi -rouwu cpt'>crt:1, 1tav-
Tt:Awc; tvavTiov. 'EKKpot'>£TaL yap W0"1t£p TO 1ttv80<; 6 7t£V-
0wv cruUoyt~oµEVoc; , ou-rw Kal To 1etv0oc; Toi> dvat 1rtv8oc;
t1e1rim£1, 1rpoc; cru11.11.oy1aµov µt:-ra-r18tµt:vov . J\7to~aAwv
yap Tl<; TOV de; OV Tctc; D,1ti8ac; £Ix£ Tfjc; 81a80Xfic;, 1tt:p1TTCC
Aomov ~yd-rat Tct TfiSt: 1tav-ca. Kal Ka-ra -rouwv icrwc; -rov
AMBIGUUM 14
individual, at a time and place where it is inappropriate, and

when the word itself is not in any way worthy of God, with
respect to whom speakers of any intelligence will take into
account the right moment to the degree that God incompa-
rably transcends the things He has created and brought into
being in an orderly manner. 2
"Geometry is" incongruous "with mourning," [1213A] the
teacher says, and this, I think, was what constituted your
principal difficulty; for which we ventured the following
propositions. When the leaders of an army have conquered
a country; and wish to rule over it according to royal law,
they use geometry to survey the land and distribute it among
themselves; and it is an occasion of great joy-and the great-
est joy for those who pursue the good things of this life
alone-for them to be the victors, and to acquire great
wealth, so that all mourning is banished from their midst.
Or, since those who are experts in these matters say that
necessary syllogisms are particularly germane to geometry;3
a man would likely be perceived as tiresome and negligent in
his social obligations, if at a funeral he endeavored by syllo-
gisms to convince a man in mourning that his grieving was
illogical. Or, if someone should say that it was inappropriate
for the mourner [1213B} to devise syllogisms calculated to
persuade himself that he had not suffered the loss that he
actually did. Or, because such calculations are utterly op-
posed to the very nature of mourning itself, for in the same
way that a syllogizing mourner drives mourning away from
himself, so too does mourning itself cease to be mourning
when it is transposed into a syllogism. For when a man loses
the son who he had hoped would be his heir, he henceforth
reckons all earthly things to be useless, and it is perhaps
359
AMBIG U A TO JOHN
-rp61tov OUK etw t..6you cpa[ri w; dvat -ra: 0ewpri0tv-ra,

yvouc; (l~ Suvacr0m cruµ~a[vEtV aAA~Aotc; KITTO: 't'O av-ro UJV
xapa:v Kal -ro 1rtv0oc;, njc; l1<a-rtpou 1ro1ri-r1Kfjc; ai-r[ac; ouK
EK TWV au-rwv apxwv exoucrric; OrJAOVO'rL -rac; acpop(lac;.
4 Kal -rou-rwv (lap-rue; txtyyuoc; o ciyioc; Kal 0e6cppwv 6.1-
ovuowc; 0 .i\p£01tay[TI]c;, OU't'WO'L Otd;tWV 1tEpl -rfjc; ayyE-
AlKfjc; EiKovoypmp[ac;· "Ta 8e YEW(lElptKa: Kal 't'EK'"t'OVLK<l
O'KEUfJ {see Ez 40:3; Am 7:7; Zech 2:1; Ape 21:15}, -ro 0E(lE-
ALWTlKOV Kal OLKOOO(lllCOV Kal 't'EAELW'"t'LKOV, Kal ocra aUa
-rfjc; avaywyoii Kal tnunprn-r11<ijc; ta.1 -rwv Sw-rtpwv npo-
vo[ac;." Tairra 8e 1rav-ra cpmSpav tv8ehcvuTat 81ay~v,
fi-rLVt miv-rwc; -ro 1rtv0oc; tvav-r[ov Kal 81a: .oii-ro avap-
µoowv. Ei St Kal at..t..wc; i:crr1v EKAa~dv -rov T61tov, oi>K
a,ca1pov Elvai VO(l[~w Kai TO wii Llpa:x 'Iricroii 1tpocr0ETVat
-roTc; dpf]µtvoic;. "Eo.L St -roirro· µovcmca l.v mvee,, a,ca1poc;
81,)y17cr1c; {Sir 22:6]. nc; ouv -rfjc; (lOUO'LKfjc; 1tacrac; TCEpl-
£XOUO'l'Jc; Tac; 1tat8wcre1c;, wv (llav cpacri TIJV yewµE-rp[av o[
1tEpl 't'airra TIJV 0'1COUS~v ECJ'XfJKO't'Ec;, 't'OUTOU xaptv, we;
oIµm , CTU(lq>Ep6(lEVoc; Tei> -rriv 1tpoA£X0Eicrav4 e1<0Eµtv4>
pfjcnv 6 818aO'Kat..oc; avapµocr-rov Eq>fJ Tei> 1rtv0EL TIJV YEW-
(lETp[av. Ei 8t 't'tc; cpa[fJ 't'l 8~1tO't'E 't'ac; A011Cac; 1tapdc;
1tatSEUO'Elc; -raU't'fJV (lOVt}V we; avapµoo-rov -rciJ ntv0Et 1tap-
EC\t}q>E, cpaµt.v O't'l -ratm']V ECTK01tfJCTE Ka't'aAAl'JAOV dvm
1racrmc; 't'aic; 1tpol£X0dcra1c; e1r1~0Aaic;. "EnEtTa 8e Kal 81a:
-ra1rtric; -rfjc; µ1c:ic; Kal al lomal cruvE1<8ox11CWc; 01J(l1tap-
EA~cp811crav. Taii't'a (lEV, Ka-r' E(lt cpavat, MMxew . EL 8t ·nc;
TO KpEiTIOV etEupoL, Of!OAO~O'W xapLV 't'WV ~yvOfJ(lEVWV
nap' avwii TIJV yvwcr1v Aa~wv.
AMBIGUUM 14
from this point of view that one might conclude that these
considerations are not entirely lacking in cogency, recog-
nizing that rejoicing and mourning are mutually exclusive,
since the causes that produce them are not grounded in a
common principle.
Saint Dionysios the God-minded Areopagite bears trust- 4
worthy witness to these things {r2r3C} in his remarks on the
depiction of angels, when he says that "the geometric and
architectural instruments with which they appear denote
their capacity for founding, building, and completing, and
whatever else belongs to the providence that elevates and
guides the subordinate orders." 4 Again, all of these things
point to an optimistic state of affairs, to which mourning
stands in utter contrast, and to which it is therefore in-
appropriate. If, however, we should wish to interpret this
phrase differently, it would not be out of season to recall the
words ofJesus the son ofSirach:A tale out ofseason is like mu-
sic in mourning Now music encompasses all the disciplines,5
one of which, as the specialists say, is geometry, and it seems
to me that for this reason [I2r3D} the teacher said that ge-
ometry is incongruous with mourning. Now if someone
were to ask why he singled out this discipline as being in-
congruous with mourning, we answer that geometry alone is
directly relevant to all the propositions mentioned above.
In addition, the word "geometry'' functions here as a synec-
doche, 6 and thus does not exclude the other disciplines.
These explanations, I think, are sufficient for our purposes.
If, however, anyone can find a better one, I would gladly of-
fer my thanks to him for enlightening me about matters of
which I have hitherto been ignorant. 7 {r2r6A}
AMBIGUA TO JOHN
Ambiguum 15
Tou at'rrou, EK -roii µ£yat..ou 8rnt..oy1Koii, de; -r6·
Tou µtv yap dvat 0£0V Kat TIJV 1tllVTWV 1toltjTlKtjV

-re Kal cruvt:K'TLK~v al-riav Kai chjrLC; 616acrKat..oc; Kai 6
q,ucrtKO<; v6µoc;, ~ µi:v wTc; 6pwµtv0tc; 1tpocr~at..Aoucra
Kal 1t£1ttjy6cn Kat..wc; Kal 00£UOUCJ'L, Kai ClKlVtjTwc;, iv'
oihwc; dnw, 1e1voU!!£VOL<;Kal <p£poµtvo1c;, 6 Si: 61a
T£
'TWV opwµevwv Kat T£-rayµtvwv 'TOV apxtJYOV TOtrrWV

cruAt..oy1~6µ£voc;.
2 'O -ro µtye0oc; -rwv 6pwµtvwv we; tx_n Kallouc; Kai

<pvcrewc; crirv t..61 ~ KaTa ~v arcrericr1v tnet..9wv, µ~ cruy-
xwpwv auTfi 1taV'T£AW<; Ka0' £aUTijV yevoµt:Vl']V £Vt:py£Tv
't'OU ~VLOXOUVTO<; auTiiv t..6you Kexwp1crµt:Vt]V 1 ou6tv, µriot
-rev t..6yov at'rrov 'rijc; TOU vou Cl'.1tAO'TtJTO<; ci<pt:TOV, Ka9' ov
njc; µi:v atcr8tjcrewc; Ta 'T£ dOtJ Kai .a ajµa.a 61a µ£0'tJ<;
njc; KaTa Tov t..6yov Suvaµewc; de; t..6youc; navw8anouc;
ayecr9at 1tt:<pUK£, 'rijc; Si: 'TOU 11.6you Suvaµewc; ~ KaTa ~v
61aq,opav 1tOlKLAia 'TWV EV Toic; OUCTl 1tavw8a1twv Aoywv
El<; £VO£l0fj Kai Cl1tAfjV Kai ClOLa<popov cruvayrn9at VOtJCTlV,
Ka8' ~v ~ aµep~c; t..eyoµivtJ Kai anocroc; Kai tv1aia yvwcr1c;
CTUV£CTTtjK£V, ou-roc; ClAtJ0wc; Sui -rwv 6pwµtvwv Kai 'rijc; tv
CllJTOL<; £UTatiac; 'TOV 1tOltJTIJV wu-rwv Kal cruvoxta Kai
CtPXl')YOV, W<; av0pw1tep Ouva-r6v, ClV£'TU1tWO'aTO, Kai lyvw
0e6v, OU lWTCt TO Tl 1tO"t"£ TIJV oucriav dvm Kai ~v inro<J"'Ca-
AMBIGUUM 15
Ambiguum15
From Saint Gregory's Great Theological Oration:
That there exist God and a creative and sustaining

cause of all things is taught to us both by sight and
natural law-by sight, since it observes that visible
things are firmly fixed and proceed along their courses,
being immovably moved and carried, if I may put it
like this; and by natural law~ whereby one infers the
author of these things by means of their orderliness. 1
Anyone who, with his senses informed by reason, has 2
considered the magnitude of visible things in terms of their

beauty and nature, allowing no room for sensation to op-
erate independently of the reins of reason, nor allowing
reason itself to range beyond the simplicity of the intellect,
[1216B} but who, through the mediating power of reason,
conducts the forms and figures perceived by the senses
toward their manifold inner principles, and concentrates
the manifold diversity of the principles that are in beings
(discovered through the power of reason) into a uniform,
simple, and undifferentiated intuition, in which that knowl-
edge, which is called indivisible, nonquantitative, and uni-
tary; consists - such a person, I say, through the medium of
visible things and their good order, has acquired a true im-
pression (as much as is humanly possible) of their creator,
sustainer, and originator, and has come to know God, not
in His essence and subsistence (for this is impossible and
AMBIG U A TO JOH
OT\I(-rofr'ro yap aµfJxavov Kai ClV£1tlX£LPY)WV), ClAACl Ka-r'

at'no 't() µ6vov dvat i,ta8wv.
3 Kal wu,a µe-ra 1tacrav niv Ka-r' atcr8ricrtv tv ~ µa-rt
8foewc;n: Kal µop<pfjc; Kai -ru1twcrt:wc; Kal q,av-raofac; 6ta~a-
crtv, Kaidµ~ -rep 1t£p1-r-roc; dvai 6oKw, Kai auTI)c; l~w 1rav-
"t'£Awc; njc; tv TOL<; l6yOLc; TWV OV"t'WV 61a<popac; y£V6µ£Vo<;
Kai OLOV i,t£86ptOV £aU"t'OV 1tap£V0£i<; 0£0U "t'£ JCai 1ta'.V"t'WV
TWV µ£,Cl 0£6V, WU µi:v we; 1J1t£ptxovwc; Kai cbjraucr-rou 61'
011.ou µivovwc; Kai µ116£µ[av <p8avoucrav at'nov txovwc;
VOY)CTLV, -rwv St Ka-raA£AE1µµtvwv Kai -rfi 1t£ptoucr[q -rfjc;
Ka-ra voi3v yvwa£w<; 61a~a8tv-rwv Kai Ka-rw-rtpwv tvvo[ac;
<pavtv-rwv •<ii Tl 7CO"t'£ dvat ~£~a[wc; 1J1tEp au-ra 1eai a11.118wc;
tvvoijacu.
4 Tama µoL OOK£l OLct -rijc; "ot£w<;" Kai WU "q>UCTlKOU v6-
µou" Ka-ra TI]V lmo6o8£Tcrav a[-r[av 6 OLOaO'KaAoc; 1tapmvfr-
-r£a8m, ill' ou -rat'nov -r[8£cr8m, Ka8wc; -rtvt:~ 4,fJ8ricrav,
n']v o'ltiv -rt: Kai -rov q,uolKOV v6µov. 'Aµ<pw yap nt:pi -ra
au-ra TIJV tvtpy£Lav txov-ra TI]V cm' <lAArJAWV 66va-rat Ka-r'
£1tLVOLaV 0£X£CT8at OtaKpLCTLV, -r<iJ TIJV µEV a11..6ywc; -rfi 1tpoa-
tau<r£L -rwv opa-rwv µ6vov a-r11p1~£cr8ai 1t£pantpw ~a(vt:iv
OUK txoucrav, -rov 6t •Cf' TE cruv11µµtvep 11..6-yep -rC1u-ra 1to11.u-
1tpayµov6v Kai -rQ vQ Ka:\wc; -r£ Kai cro<pwc; u1rt:p~a(ve1v,
Ka8' o µMicr-ra TIJV 1t£pi wu d vm 8£ov tvvoiav -rt: Kai
1tl<T"t'lV o<pUO'lKO<; Ota -rfjc; ot£w<; daayf]ox£ v6µoc;.
5 ""Ot1v" ouv £KM£0'£ -ri]v a1tA.W<;, aU' OU TI)'I nwc;, 1tpoc;
AMBIGUUM 15
beyond our grasp), but only with respect to the simple fact
that He exists.
And these things come about after a person has made the
complete [1216C] sensory transition through what is con-
figured as local position and form, impression and imagi-
nation,2 and when-at the risk of stating the obvious3 -he
finds himself completely beyond the level on which the in-
telligible principles of beings are differentiated, interpos-
ing himself as a kind of boundary between God and all that
comes after God, for whereas God remains wholly transcen-
dent, untouched by anything, outstripping even our high-
est intuitions, created things have been left behind, hav-
ing been transcended by the abundance of knowledge that
marks the intellect, and appearing far below any conceptual
understanding, because what at any rate exists above them
has been truly and surely understood.
These, as it seems to me, are the things that the teacher is 4
hinting at when, in terms of the reason given above, he re-
fers to "sight" and the "natural law'' -although he does not
identify, as some have thought, sight and the natural law. To
be sure, they both [r2r6D} operate in relation to the same
objects, but they nonetheless admit of a conceptual distinc-
t ion that sets them apart, for the power of sight, indepen-
dently of reason, is grounded solely in its capacity to couch
upon visible objects, beyond which it is not able to progress,
whereas natural law examines these objects in conjunction
with reason, and by means of the intellect it rightly and
wisely transcends them, since the law of nature, through the
power of sight, had already introduced the concept and be-
lief that God exists.
By "sight" he means the simple contact that sensation 5
AMBIG U A TO JOHN
Ta aicr8rrra -rijc; alcr8f]crEW<; npocr~OAf]V (ou yap a[cr8f]crEwc;

anAwc; To lK Ttvoc; l-rEp6v Tt cruUoyi~£cr8m 1<.a8foTrJKEv
rSwv), "v6µov OE <j>UO"LKOV" TI)V KaTa Aoyov Kal vouv Sta
-rfjc; aicr8~crEW<; yrVO[,L£Vl']V <j>UO"LKf]V tvtpyEtav, Ka8' f)v i]
npoc; TO KpELTTOV µcr' tµµEAouc; ttETQ'.O"EW<; Ka8' 6Sov ano
Twv i]novwv av<i~acrtc; y[vE-rat. ".i\.KtV~Twc; OE Ktvdcr8a[ TE
x:al cptpEcr8at Ta. 6pwµEva" dpf]Tat TQ 81SacrKM~, T~ µh
A6y41, c;i ytyovE -rauTa, Ka-ra TE <pucrtv x:al Suva[,LLV Kal
tvtpyE1av, Tat1v -rE Kal Sta[,LOVYJV aµ£TaC1TaTwc; t\Etv, Kal
[,Lf] t;[macr8at ica8' OTLOuv Tfjc; cpucrtx:fjc; tS16'Tf]TO<; Kal
[,LETa~aAAELv de; lUAo Kal <pupEcr8m, KtvETcr8m 8E rrctALv -rci>
x:aTa po~v Kal anoppoi]v A6y41, au~f]crEL TE -rfi rrEpl To
nocrov Kal µetwcrEt 1<.al Tfi 1t£pl TO rrotov MA01wcrEL, Kal
Kup[wc; Eirrdv, Tfi t~ MAf]Awv S1aS0Xfi, urrE;tcrTa!!£VWV ad
wTc; emy1voµtvo1c; TWV 1tpOELAf]<pOTWV. Kal anAwc; 'iva CTUV-
EAWV El7tW, 7tctV'TU Tll OVTU Ka8' ov µe:v U7t£0'Tl']CJ'<lV TE Kal
dcrl Aoyov, O"T<lcrtµa TE nav-rf:Awc; ELO"l Kal CXKLVf]Ta, T~ Se:
TWV 1tEpl aUTCl 8Ewpouµtvwv A.oy'f), ica8' OV f] TOU 7tUVTO<;
wuwu cro<pwc; 2 o[Kovoµ[a cruvtcr'Tl']Kt -rE Kai S1E;ctyE-rat,
navTa KLV£1Tat Of]AOVOTL Kal (lCJ'TU'TEl.
6 Ou TaUTOV St cpacrtv ELVat -rfi "<pop<}" TI)V "KLVf]CJ'lV." Ti]v
µh yap "1<.[v11cr1v" µaAAov Elva[, cpacri, Twv urro ytvEcrtv Kal
<p8opav, we; tmSExoµevwv wTc; 1tEpl au-ra 8t:wpouµtvmc; TO
µaAAov 1<.al -ro fJ-r-rov (Kciv tnl rrav-rwv O[IOU Twv yEVf]'TWV
366
AMBIG UM 15
makes with physical objects, not the determinate mode of

such contact, for it is not the property of simple sensation
to compare objects and draw conclusions from them by syl-
logistic thinking. 4 By "natural law," on the other hand, he
means the natural activity, which, operating through sen-
sation, unfolds in conformity with intellect and reason,
[1217A} and drives the ascent from lower things to higher
ones, along the way engaging in close, careful investigation.
In saying that "visible things are moved and carried along
without motion," the teacher was referring to the intelligi-
ble principle according to which they were created, for they
are unchanging in their nature, potential, and activity, as
well as in their rank and station in the general order of
things, so that they do not in any way go beyond their natu-
ral properties or change into other things and become con-
fused with them. Yet they are in motion according to the
principle of flux and counterflux,5 and so they increase and
decrease in quantity, and undergo alteration in terms of
their qualities, and, to speak strictly, by their mutual succes-
sion, inasmuch as those that come earlier perpetually make
way for those that come later. And, simply, to sum it all up,
all beings are absolutely stable and motionless according to
the principle by which they were given subsistence and by
which they exist, but by virtue of the principle of what is
contemplated around them, [1217B} they are all in motion
and unstable, and it is on this level that God's dispensation
of the universe wisely unfolds and is played out to the end.
They say, however, that "motion" is not identical to "loco- 6
motion." 6 "Motion," they Sa)~ belongs to things subject to
generation and corruption, since what is contemplated
around them admits of greater or lesser (although strictly
AMBIG U A TO JOH
Kupiw<; Myrn0m Suva-r6v), niv oE "cpopav" tij<; Ka-ra

KUKAOV KlVOUl,{EVY)<; oucr[a<; Kal aKaµa-rw<; -rriv m:ptOLVtJO'lV.
OuK oioa n:6-r£pov 8apMcraVTl 1t£pl TO nav q>U(TlKW<; tv£p-
youcn1<; Aiy£tv tcrdv acrcpaAE<; ~ tv£pyouµtvtJ<;, n:A~v OTL
Kt>piw<; dn:{iv £0"'tlV "Ev£pyou!,!EVtJ<;" "t'O "cptp£cr8m." OuSev
yap TWV OVTWV 1taV't£AW<; £0"TLV au-r£vtpr11-rov, OTL l,{Y]OE
avahwv, TO 0£ !1~ ava[TLOV, KlV£LTaL n:av-rw<; St' ahfov,
tvEpyouµ£Vov orit..ov6TL To Ktvdcr8m cpucrLKW<; t>1to tij<;
aiTia<;, St' ~v 1eal npo<; ~v notd-rm ~v ICLVYJO"!V. .i\.van[w<;
yap ouSa!,!W<; Ktvd-rm Ka0' olov8iJnoT£3 -rp6nov Twv KL-
VOU!,!Evwv ou6tv.
7 ApxrJ OE 7r<l<1Y)<; KlVrJCTEW<; <pt><1lKij<; £0"TLV ~ TWV KLVOU-
!,!EVWV ytvEcrtc;, apxri Si: tijc; TWV ,£Y£Vt]µEVWV 4 YEVEC1£W<;
o ed,c;, we; y£v£crwupy6c;. Tijc; st Twv Y£Y£VtJ!ltvwv q,u-
mKfi<; Ktvijcr£w<;> TEAO<; ~ cr-racrtc; foT[v, fjv 1ro1Et navTw<;
!,!ETa TIJV 8ta~aCJ'LV 'tWV 7CEn:Epacrµtvwv ~ a,mp[a, tv iJ Ola
TO !1~ dvm 8tacr-rriµa n:i:i(Ta n:au£-rat6 KlVtJCTL<; TWV q>t>CTl1CW<;7
KlVOU!,!EVWV, OUK txoucra AOl1tOV 07tol TE Kal n:w<; !Cal npo<;
-r[ KLVYJ8ijvm, we; Tov 6p[~ov-ra Kai auniv -rriv Tr<l<1YJ<; 6pt-
ITTLK~v Ktvijcr£w<; an:Etp[av 0£ov -rtAo<; we; ahwv EXoucra.
IlciO"t]<; ouv Y£V£0"£W<; T£ Kal KlVrJCTEW<; TWV OVTWV, apxri Kal
TEAO<; EITTLV 6 0£6<;, we; tt au-r01} iEY£VY)µEVWV Kal St' au-
TOU KlVOt>µt:vWV Kai fie; aUTOV TrlV O"TCl(TLV n:OLY)CTO!:-LEVWV.
ITctO"Y)<; 0£ q>t>CJ'lKij<; 'tWV OVTWV KlVrJO"EW<; 1tporn1vo{iTat ~
ytvrnu;, 7r<l<1Y)<; 6i: O"'tCICJ'EW<; 1tpOE'1tLVOt:l'tm Ka'ta (j>UO"LV ~
368
AMBIGUUM 15
speaking one may equally ascribe this same characteristic to

all beings). On the other hand, they say that "locomotion''
refers to the whirling round of that substance which is
moved incessantly in a circle. I do not know which one of
the t\vo is safe for someone who dares speak about the uni-
verse to say that it is active by nature or being acted upon,
although strictly speaking, "being moved locally" corre-
sponds to "being acted upon." For no being is completely
self-actualized, since it is not self-caused, and whatever is
not self-caused is necessarily moved by a cause, which is to
say that it is actualized {r217C} by being naturally set in mo-
tion by its cause, for which and to which it continues in mo-
tion. For nothing that moves does so in any way indepen-
dently of a cause.
But the beginning of every natural motion is the origin 7
(genesis) of the things that are moved, and the beginning of
the origin of whatever has been originated is God, for He is
the author of origination. The end of the natural motion of
whatever has been originated is rest (stasis), which, after the
passage beyond finite things, is produced completely by in-
finity, for in the absence of any spatial or temporal interval,
every motion of whatever is naturally moved ceases, hence-
forth having nowhere, and no means whereby, and nothing
to which it could be moved, since it has attained its goal and
cause, which is God, who is Himself the limit of the infinite
horizon that limits all motion. Thus the beginning and end
of every origin and motion of {1217D] beings is God, for it
is from Him that they have come into being, and by Him
that they are moved, and it is in Him that they will achieve
rest. But every natural motion of beings logically presup-
poses their origin, just as every condition of rest logically
AMBIGUA TO JOHN
KLVf]Ol<;. El OUV 'tij<; KlvijCTEW<; 1tpOE1tlVO£L"t'al Ka"t'ct <pt>CJ'LV ~

yevECTL<;, KlV~CTEW<; Se: [lE"t"E7rlVOEL'TaL Ka"tct <pt!CTLV ~ CT"t'ct<ll<;,
ytvt:cn<; Of]Aovo"tL x:al cnacrL<; dvm "tWV li[la Ka"ta niv frrrap-
;tv al-l~xavov, all~AWV atha<; <pUCTLKW<; Stt:(pyovcrav tx_ov-
crm Ka-ra "t"O [lfoOV "tf)V KLVf1CTLV. Ou yap <pUCTLKYJ £Vt:pyna
TI)<; yt:vfot:w<; "tWV yt:vo[,LEVwv 8 ~ cr.acn<; fo-r[v, aAAa -.D.o<;
TI)<; Ka"t'' aUUJV bVVct[lEW<; ~ £VEpyda<;, ~ 07tW<; av "t"l<; £8£AEL
wiiw Atyt:tv. 'Err' tvt:pyt:[q, yap 'ta y£V6[.!EVa ytyovt:, nacra
St tvtpyt:La 1tp6<; 'Tl "t"EAO<; £CT'TLV, '{va [,LY) anA~<;- To yap
"t"EA.O<; [lf) txov "tWV Ka"t'a q,ucrLV £VEPYELWV otiSE "t'EAELOV
£CTTL, "t£AO<; 0£ "tWV Ka-ra cpucrtv £VEPYELWV, ~ 'tij<; 1tpo<; "'CO
ahtov "t'WV yt:yEVf][lEVWV KLv~crEw<; ITTctcrL<;.
8 Ofov, i'.va et evo<; "t'ov btl 1taV"twv "t'WV oVTwv x:a-ca-
vo~crw[,LEV TI)<; Ktvf]crt:w<; "t'ponov, ~ tuxfJ, oucr[a vot:pa 'TE
Kal AoyLKYJ imapxovcra, Kal vod xal Aoy(tt:.m, Suva~Lv
l\ovcra "t'OV vouv, KLvt]CTLV Se: niv VOf]O'LV, evtpyt:tav Se: -ro
v611[,La. ITtpa<; yap wii"t'o 'tij<; -rt: wu voouvw<; 1eal -rou vo-
ourttvou voi]crt:w<; fo"ttv, w<; 1tEptopLITTLKov TI)<; rrpo<; lu..AY)Aa
"tWV axpwv imapxov crxfoEW<;. Nooucra yap ~ tum i'.CT"ta-
"t"aL WU VOELV £.KELVO -ro VOf]8£V [.!E"t"ct U]V auwu VOf1CTLV. To
yap VOY)8£V Kup[w<; ana;, OUK £-rl "IT]V 1tpo<; TO vo118~vaL
naALv t:KKaAd.at 'tij<; tvXfi<; Suval.uv, 1eal Ka8' EKaCT"tOV
v611rta oirrw cr.acrtv StxE"tat 'tij<; no[a<; trri "t'Cf' voi][la"t'L -roii
vo118tvw<; vo~CTEW<;. 'Hv[Ka oiiv rrav-ra 'ta vo~[la"t'a "'CWV
VOOV[,lEVWV 7tctV'tWV aicr8f]TWV 'TE Kai VOf1"t"WV Ka"t'a 't11V
370
AMBIGUUM 15
presupposes natural motion. If, then, motion naturally pre-

supposes origin, and rest presupposes motion, it is obvious
that origin and rest cannot possibly be among those things
which are simultaneous in existence,7 since between them
stands a natural obstacle that separates them: motion. For
rest is not a natural activity inherent within the origin of
creatures, but is rather the end of their potentiality or activ-
ity, or whatever one might wish to call it. {1220A} For it was
for activity that created things were brought into being, and
every activity exists in relation to a particular goal, other-
wise it is incomplete.8 For whatever does not have a goal of
its natural activities is not complete, but the goal of natural
activities is the repose of creaturely motion in relation to its
cause.
So that from one example we might understand the form B
of motion that obtains among all beings, take, for instance,
the soul, which is an intellectual and rational substance,
which thinks and reasons. Its potentiality is the intellect,
its motion is the process of thinking, and its actuality is
thought, for this last is the terminus of thinking, as well as
of the thinker and the thing thought about, since it limits
and defines the relationship of the two poles that frame the
entire process. 9 For when the thinking soul arrives at a com-
plete thought, the process of thinking that led to it comes to
a stop, since strictly speaking the actualization of a com-
plete thought takes place only once, after which it no longer
{1220B} draws forth the potential of the soul to think, and in
this way every completed thought attains the condition of
rest, which is the cessation of the activity of thinking rela-
tive to that particular thought. Thus when all the thoughts
of all sensible and intelligible thinking beings reach the end
371
AMBIGUA TO JOHN
VOfJO"LV TCapD.9n , TCaUt:TaL, WITTtt:p TWV 1/00U~VWV cmaVTWV,

OUTW Kai tjc:; OAl']c:; vof]crEwc:; <pUcrLKfj~ auTfjc:; imapxoucrri~
KlVt]<J'Ewc:; 9 'TE Kai oXfoEwc:; TCpoc:; TCl oXETct 1t<lVTa Kat VOfJTCl,
OUK exoucra AOL1t0V -r[ vofjom TO 1tap,hav, µe-ra TI]V
Tc.iv vori9fivcu <pUCTlKwc:; Suvaµtvwv v611crlv, µe9 ' ~v UTCEP
vouv Kai Aoyov Kal yvwmv avof]-rw~. ayvw<J"Twc:; TE Kai
aq>paO"Twc:; KaTi:t ciTCAfjv npocr~oA~v tvw9f]crnm T4J 8eQ,
OU vooucra TCav-ramtCTlV, OVTE µ~v 'TOV 0eov AOYl~oµtvri.
9 Ou yap eCTT[ 'Tl Tc.iv voouµtvwv 6 0eoc:; ~ Aeyoµtvwv ,10
'tva KaTa -rtva crxfolv 11 vum ~v amou OUVfJTaL VOfJCTLV
EX£lV, aUa KaTct ~v Cl1tAijv we; licrxe-rov Kai UTCE:p VOfJCJ'lV
EVWO"LV, Ka[ TLVa A6yov lippfJTOV TE Kai avepµ.f]vwwv, ov
µovoc:; o10£V O TIJV liq>aTOV TaUTfJV xaplV TOtc:; et;[OLc:; OW-
pouµevoc:; 0eoc:;, Kai ol -raUTfJV ucr-rEpov TCdcrEcr0m µtUov-
-rEc:;, 11viKa TCav-ra -rpoTCfjc:; &eu8epa Kai illOLwcrewc:; i:<J'Tat
nacrric:;, Tfjc:; Ka9' 6nouv 7!Ep[ Tl KlVt]CTEWc:; TWV OVTWV TCav-
T£Awc:; TCtpa~ Aa~oucrric:; ~v TC£pi eeov (l1'[£Lpiav, tv !1 Tel
KLvouµeva TCctVTa 6txcrm <J'T(l(TLV. Ilepl E>eov yap, aU' OU
0e6c:; , 11 aTC£lp[a, &n 11 Kal -rai>Tfjc:; aO'UYJCphwc:; &rrt:pK£L-raL.
10 ~uca[wc:; youv, oIµat, µ.tµyewc:; li;toc:; 1tAELO'Tfjc:; 6 TI]V
TCpou1tap;1v TWV v uxwv SoyµaT[~wv fo-ri Kai -r~v aKlvriwv
Ka86A.OU TWV AOYIKWV "tva8a" 9E<J'1tl~WV, <pupwv £AAfj-
VLKWc:; Tct µ~ q,up6µEva Kai Atywv aµa Ka-ra ~v UTCap;1v
£!Val TfJ yevt:<J'EL 'tWV AOYLKWV ~v ITTClCTLV. Ou yap O'U!,l-
~a[vEL TQ aArJ8d My~ ~v ytvecrtv 1tporntvoeicr8aL Tfj~
CTTClCJ'EWc:;, ClKLVfJTOV <f>U<J'El KaT' aUTOV UTCapxoucrav, OU"t£
372
AMBIGUUM 15
of the process of thought, they cease, as do all the things be-

ing thought about, along with the whole of natural intellec-
tual motion and its relation to all relative objects of thought,
for the soul has nothing left to think about, having thought
through everything that is naturally thinkable, after which,
in a manner beyond intellect and reason and knowledge,
without thought, without knowing, and without words, it
simply casts itself forward to be united with God, without
thinking in anywaywhatsoever, or reasoning about God.
For God is not an object of knowledge or predication, so 9
that He might be intellectually grasped by the soul accord-
ing to a certain condition, but rather (is grasped) accord-
ing to simple [1220C) union, unconditioned and beyond all
thought, on the basis of a certain unutterable and indefin-
able principle, which is known only to the One who grants
this ineffable grace to the worthy, that is, it is known only to
God, and to those who in the future will come to experience
it, when all things will be free from all change and alteration,
when the endless, multiform movement of beings around
particular objects will come to an end in the infinity that is
around God, in which all things that are in motion will come
to rest. For infinity is around God, but it is not God Him-
self, for He incomparably transcends even this. lO
Thus I think that whoever teaches the preexistence of ro
souls, and promulgates the existence of a wholly motionless
"unity'' of rational beings, 11 is rightly deserving of total con-
demnation, for after the manner of the Greeks he has mixed
together the immiscible, and asserts that the origin of ratio-
nal beings is simultaneous in existence with their rest. For
it is {1220D] irreconcilable with true thinking that origin
should be conceived of as anterior to rest, u since rest by
373
AMBIG U A TO JOHN
µ£-r£1tlVO£fo8at o-racnv ClKLV~TOU YEVECTEW<;, OUT£ [.UlV cruv-

£7CLVO£L0'8at -rfi yt:V£<1£L TijV O'TO:O'lV. Ou yap 6uvaµ1<; -tij<;
yt:-vfot:w<; ~ <1Ta:<11<; foT(v, Yva cruv£1nvo118fi -rfi yt:vfot:1 Twv
YE-YEVf]l(EVWV, aUa -rij<; KaTa 6uvaµ1v EVt:pyda<; -rij<; TWV
YE-YEVf] µtvwv yt:vfot:wc; TEAO<; u1ta:px£1, Kal Cl1tAW<;, Iva
O"VVEAWV £11tW, TWV 1tp6c; Tl oifoa ~ O'"CQ'.<J'L<;, OU 1tpo<; yevt:-
O"LV,aUa 1tpoc; KlVf]OlV Aiyt:-cat, 1tpo~ ~v Kai av-n61aITTOA~V
£7CtSex£-cat, ouSa[.tW<; "CT]V 1tpoc; yevt:O'lV avacpopav txouaa,
1tpo~ ~v StaO'"COAlJV OUK t ·mS£X£"t-a1. "Ew<; 6' av ouv "ITTCl<JLV"
Q'.KOVW, 1tauA.av µovov µav8avw KlvrJO'£W<;.
Ei 6i: TWV "&[!a" Ka-Ca -ci]v u1tapt1v OUK £(HI yev£<1l<; Kal
CT"t'UO'I<;, apa 1tapaxapan£L cracpwc; "COV nj<; aA118da<; Aoyov
6 "t"OUW 8£0'1tl~WV Kal "CT]V ClKlVf]"rOV aµa -rfi yt:vfo£L 1tpo-
fr1tapxouO'av "tva:Sa" "CWV AOYlKWV 8oyµa-c(~wv. Ei 6€. Tl<;
Aiyo1, "1eal 1tW<; E1tL emu AEYEWL O'Ta:<11<;, µi] txoucra 1tpo-
£7tlVOOUl(EVtJV KLVtJO'IV;", <pt][.lL 1tpGrrov µtv, OU -rau-rov
K"t"lO'-Cf]<; 1<al KTLO'l<;, tv' 01t£p tvl Suva-rov 1tpo0'£1Vat, Kct't'
a.ve<.YKl'JV Tei> hep~ w<YauTw<; tm8ewp118fjva1 Suva-cai,12
£7t£1 ov-rwy£ ou8aµw<; TO Ka-ra cpucnv S1a:q,opov wu-rwv
t:cr-rai Ka-racpavt~· fat:1-ra Kuplw<; t:brt:Tv, 6 0t:o<; oii-r£ 1<1-
vti-cat 1taV"C£AW~ OU"t£ i'.cr-caTat (wfuo yap -rwv Ka-ra q,uow
7t£7Ct:pacrµtvwv Kal apxiJv WV dvat txov-rwv EO'TLV r81ov),
OU"TE µ~v Tl 1t01£T 1tavTa1tamv, oiin 1CO:CYX£l -rwv ocra fa'
av-rov 61' ~µa<; 1<al VOEL'tat Kal AfYETat, Sia -ro Ka-ra <f>UO'LV
374
AMBIGUUM 15
nature is devoid of motion; and it is equally impossible to

conceive of rest as subsequent to an origin devoid of mo-
tion, or to conceive of rest and origination together. For
such rest is not a potential contained within origination, so
that it might be conceived of together with the origination
of all things that have come into being, but is rather the end
of the potential activity in the origin of created things. Sim-
ply put, to speak concisely, rest is a relative concept, which
is not relative to origin but to motion, with respect to which
it stands in contradistinction, with no reference whatsoever
to origin, with respect to which it does not stand in contra-
distinction. Thus when the word "rest" is spoken, I under-
stand it to mean solely the cessation of motion.
If, then, origination and rest are not among those things 11
that are "simultaneous" according to their existence, [1221A}

it follows that whoever proclaims such a thing obviously fal-
sifies the word of truth, and he teaches, not simply the pre-
existence of a "unity" of rational beings, but the simultane-
ous existence in this "unity" of immobility and origination.
And if someone should ask, "How can rest be attributed to
God without it having been preceded by motion?", I would
answer first by saying that the Creator and creation are not
the same, as if what is attributed to the one must by neces-
sity be attributed likewise to the other, for if this were the
case the natural differences between them would no longer
be evident. I would, in the second place, state the principal
objection: strictly speaking, God neither moves nor is sta-
tionary (for these are properties of naturally finite beings,
which have a beginning and an end); He effects absolutely
nothing, nor does He suffer any of those things which are
conceived or said of Hirn among ourselves, since by virtue of
375
AMBIGUA TO JOHN
i:nrtp nfarav dvat Kiv11criv TE Kal c,racnv, Kai µ11Sc:vl My~

wTc; Ka8' f]µ.iic; into~illt:<T8at Tp61totc;.
12 Tau.a 1tap£K~aTLKwc; dp~crew m:pl WU µ11Stv XP~Vat
Aiyetv -rwv ovTwv Ka-ra <pucrtv ct1C0Atluµ.tvwc; tvepyc:i:v, 'iva
µ.~ Cl'.Val'tLOV Tl 'tWV µ£TIX 0£0V ct<ppovwc; dcraywµ.£V, £V£p-
yefo8at St <pUcrtKwc; -ro £VEPY£LV wue· 01t£p ivEpyot'.>µt:vov
1t£<pUKEV £V£P)'ELV.
Ambiguum 16
T ou au-ro6 Aoyou de; To·
'AXA' d "acrwµ.awv," OU'Jt:W µtv ouSt-rou-ro ~c; oucriac;

1tapacr-ra-rt1c6v 't£ Kai 1t£pt£KTLK6v, 1 W<Y1C£p ou8t -ro
"aytvv11Tov," Kai -ro "avapxov," ,cal TO "avaAAOLW-
TOV," Kal "a<p8apwv," Kai ocra 1t£pt 0rnu ~ 1CEpi 8£0V
dvat Aiy£-rat.
Ilpoc; wuc; av6µ.o tov µ.aAtcr-ra -~ Ila-rpl -rov Yiov Ka-

Koupywc; dcrayovTac; Sta WU voµ.is£LV oucriav dvat TOU
Ila-rpoc; -ro "aytvv11Tov," we; oiµ.m, -rov AO)'OV 1t0LOUµ.£Voc; ,
Kai EK -rwv oµ.oiwv TO Sfov auTouc; E1Clyvwvat StSCl'.CYKWV,
WUT<l <pf]<YLV 6 StSaCYKaAoc;, 'iv' imo ~c; ClAf]8dac; 1tpoc; ~v
eucrt~t:tav 01JV£Aauv6µ.c:vo1 eurret8wc; ai,v ~µ.iv -ro µ.~ txe1v
ytvrntv -rov TiaTipa µ.6vov Of]AOUV TO "aytvv11wv"
AMBIGUUM 16
His nature He is beyond all motion and rest, and in no way is

subject [1221B) to our modes of existence.
Let these things be said, by way of digression, about the 12
need to affirm that no being by nature acts independently

(so that we do not mindlessly introduce any kind of being
after God existing without a cause), but that any being cre-
ated by nature to act, naturally enacts its actions, upon re-
ceiving action.
Ambiguum16
From Saint Gregory's same Theological Oration:
But if we say that God is "incorporeal," this term nei-

ther represents nor contains the divine essence. The
same is true of"unbegotten," "beginningless," "immu-
table," and "incorruptible," indeed of whatever is said
concerning God or of the things around God.1 [1221CJ
I think that the teacher addressed these words to those 2
who, believing that the condition of being "unbegotten" is

the essence of the Father, 2 perversely teach that the Son is
dissimilar to the Father. In this way, he teaches them to un-
derstand what is proper on the basis of things that are simi-
lar, so that, being led by the truth to true religion, they
might together with us readily confess that the word "unbe-
gotten" signifies only that the Father is without origin-
377
AMBIGUA TO JOHN
oµoAOyrJ<TWO'l, O'UVEl86-rt:c; we; £L1tEj> oucr[av 0rnii TO

"aytVVfj't"OV" dvm 'Jl"ClVTWc;2 ~lCl<TatV.O, OU<T[av 0£0U Kai TO
"aawµawv" Et ClVCLYKfJ<;, Kai TO "avapxov," Kai TO "ci8ava-
TOV," Kai TO "avaAAOLWTOV," Kai TO "aq,8apTov," Kai oaa
81a Tijc; O"T£PfJTlKflc; avmpfot:wc; Olct Ti]v imepoxiJv 6 0t:oc;
dvm AlyETm, 11.tyELV dK6Twc;. 'Eauw"ic; youv <TTOlXOiiVTEc;
EK~lmr8~crovTm Kai oihw noUac; oucr[ac; 0rnu, Kai ou
µ[av, µiiAAov 8€., KuplWTt:pov d1tELV Kai ctAfj8fo-rt:pov,
1tOAU8£tav £1\AfjVLK~V VO<TOUVT£c; £AEYX9~<TOVTaL, 01t£p we;
ClO"E~Ec; £l1tELV alcrxuv6µ£VOl Tijc; ct1tovo[ac; 1t<lVTWc; acpt;ov-
TaL Kai µ~ ~ouAOµ£VOl. Ta yap <TTEj>fjTlKCl ~ avmpt:TlKCl
1t£pl Tl 8Ewpouµt:va OUK amo EKELVO TUYXCLVEL ov-ra TO
1tEpi o8t:wpoiivTaL, E1td 1tavTwc; tcrovTm Twv O'l'] µmvovTWV
TO Tl £0'TlV, we; EKELVO mho OVTa, ill' OU TO Tl OUK £<TTlV
av-ro EK£LVO <Tf]µa[vovTa· d 8e: TOUTO, opoc; EKELVOU -roii
nt:pi o11.tyovTm dvm Tama St:1x8fJ<1ETm, 81rt:p awnov Kai
aSuvawv. Ou yap EK TWV WV OUK £0"TlV oi opot <ruvayov-
TaL TWV npa.yµaTWV , ill.' EK TWV WV a £<TTlV, Eta.1tAouv-ra
Ti]v <TUv-roµov Twv npa1 µa-rwv ·m:pLAt]'jtlv, fiTtc; 6voµa<1[a
TOU't"WV U1tctPX£L Ou8e:v ouv TO <TUVOAOV TWV "1rt:pi 0wii
~ 1tt:pi 0d>v dvm" At:yoµtvwv ouofa dvm 0rn5 1rw1ro-rE
Suva.Tm, OTl µf]OE 8folV, µ6VtJV Ka.l µ6v4J 0E apµ6~ou-
crav, acrxnov, Kai Tijc; 1t£pl Tl 1taVTct1ta<TlV Evt:pydac; a<pE-
TOV atJTO EKELVO Ka-ra TO TL 'Jl"OT£ dvm Eµ<p~vm 8uva-rm.
AMBIGUUM 16
themselves realizing that, were they to persist in asserting

their doctrine that the "unbegotten" is the essence of God,
they would be completely forced to maintain that the "in-
corporeal," and the "without beginning," and the "immor-
tal," and the "immutable," and the "incorruptible" are also
by necessity the essence of God, along with whatever else
we say that God is by means of alpha-privative negations on
account of His transcendence. {1221D) And being forced to
be consistent with their own principles, they would be ex-
posed and convicted for introducing many essences of God,
and not one; and to speak more strictly and truly; they would
be found to be suffering from the malady of Greek polythe-
ism, and, being ashamed to admit such an impiety, they
would surely abandon their madness even if they had no
wish to do so. For the alpha-privatives or negations that are
contemplated around something are not the thing itself
(around which they are contemplated), otherwise they
would assuredly be among the items signifying what this
thing is, as being that very same thing, and not signifying
what the thing is not. If this were the case, {1224-A) then ne-
gations would prove to be the definitions of the things of
which they are predicated, which is absurd and impossible.
For the definitions of things are not based on what does not
constitute their existence, but on those items from which
the things exist, items which expand and explain the sum-
mary designation of a thing, which is its name. 3 Therefore
absolutely nothing of what is said "about God or the things
around God" can ever be the essence of God, for not even a
positive affirmation (which is uniquely appropriate to God
alone), devoid of all relation, and detached from the energy
around a thing, is able to manifest that thing according to
what it is in its essence. 4
379
AMBIGUA TO JOH
Ambiguum 17
'EK wu auwu t..6-you, de; T6·
'ilc; yap OUK apKd TO ''<rwµa" dm:Tv ~ TO "yey£V-

v~crBat," npoc; To Kal m:pl oTama 1tapacrTilcra[ -rE xal
bf]AWcrat, aA.A.a SET Kai -ro 1J1tOKt:1µt:vov 'tOU'tOL<; drc{iv,
El µ£A.AOL TEAdwc; Kal a1roxpwvTwc; TO VOOU!:[EVOV
napacrTl1cracr9at· ~ yap av9pwnoc; fJ ~ouc; ~ bmoc;,
-rofuo To "tvcrwµaTov" 1 Kai "cp9np6µ£vov."
2 'E1tt:LS~1tEp twpa wuc; alpETLKOU<; 6 c:i-y10c; £Va µ6vov

EXOVTa<; aywva, TIJV tl1t£pOUO'lOV £UUTOL<; ClVO~TW<; cruy-
KaTa~MAElV cpucr1v, Kal T£XVLKai:c; µe96SOLc; 1tep1A~'VEL TI1<;
Ka,' atJTouc; yvwcrt:wc; KpaTElV £1tLX£Lpoi3v.ac;, we; <;,ov.o,
TIJV ctKpchri-rov Suvaµtv, Kal 1tacrn -rfi KTLO'El KaTa TO LO'OV
llXWPfJTOV, St' oA.ou 'tOU Myou Tll<; O'TEp~crELc; TE Kai Tete;
a1tocpacretc; 1tpoirr[µ11cr£v e1ti 0wi3 AEYELV, µf]6Eµta.c; nav-
TEA.wc; avacrxoµEvoc; 9foewc; ~ Ka-racpacr£wc;, LVa !:[f) -raUTtJ<;
Aa~6µ£vOL we; avatSt:ti; KVvt:i; [see Is 56:11] 6~yµaTL -rouc;
io~6Aouc; 686v-rac; !:lavtKwc; TQ A.6yep -n,c; aA.ri9dac; tµ~aA-
A.waw, acpopl,l~V -roi3 61twcroi3v 1tpo-rdvetv Kai 1tapat.oy[~e-
crBat, Kai -ro oiufov de; 1ttpac; ayaydv Suv119~vat crnou-
Sacrl!a, TIJV 61to1avouv m:pl 0eou So9dcrav au-rote; TOU
A.6you 9fotv 'JWLOU!:[EVOL. ~La TOUTO OUT£ crwµa , OU'tE ai.iAOV
AMBIGUUM 17
Ambiguum17
F rom Saint Gregory's same Theological Oration:
Predicating a "body" or "is begotten" of something or

other is not enough {1224B} to set forth and signify
the entity to which these predicates refer, but it is
necessary to mention the subject of these predicates,
if one aims to set forth completely and sufficiently an
object of knowledge; for whether it is a man, or an ox,
or a horse, it will be "embodied" and "corruptible. " 1
Inasmuch as Saint Gregory saw that the sole aim of the 2
heretics 2 was ignorantly to drag down together with them-

selves the nature beyond all being, and that, by means of
pedantic logical arguments, they were endeavoring intellec-
tually to delimit and dominate (so they thought) the indom-
itable power that without exception is incomprehensible to
all creation, he elected, throughout the whole of this ora-
tion, to refer absolutely all privative and negative language
to God, {1224CJ admitting no positive or cataphatic catego-
ries whatsoever, so that his opponents might not snap at
them like shameless curs, and rabidly sink their poisonous
teeth into the word of truth. For they would have seized
upon any positive statement about God as an opportunity
to push forward their irrational propositions, in the hopes
of bringing their project to completion. This is why he does
not state either that God is corporeal, or an immaterial cor-
poreality; or absolutely incorporeal, or that He is in the
AMBIGUA TO JOHN
a-wµa, OUT£ aa-wµa,ov 1taVT£Awc;, OU'!£ tv T4) 1tavd, OUT£

tv TLVL TOU 1tav-r6c;, OUT£ inrep TO nav, Kai a1tAwc; dndv,
ouSev TO napcmav Kai tv ou8evi Ka8' oiovS~1roT£ ,ponov,
we; fonv aJ..118tc;, ,WV opwµtvwv Y) xwpouµtvwv Y) Af-
yoµtvwv fJ vooui:itvwv fJ yvwa-8ijvm Ka8 ' 6-rtouv 8u-
vai:itvwv dvat TOV E>eov a1tocpa[ve-rm, 1tClO"fl<; au-rouc; Tijc;
nepi 0rnii KaTaAfJ1TTL1C~c; KaTa ,o Ti no-re dvm TI)v ouo-iav
tvvo[ac; cmoppan[~wv.
3 "fomTa SuCTW1TflTLKWT£pov au,ouc; tvaywv npoc; £UO"£-
~£tav, Kai ix Tijc; nepi Tct SeuTepa Kai µaKpav aa-uyKpi,wc;
ano 0rnii tpeuv11c; TO Ka86J..ou nepl 0wii wJ..µ11 pwc; µ11Se
£VVO£LV µf),tye Atyt:LV, dva[ TLVL eei:irrov Sd;m ~OUAOl:l£-
voc;, TaUT<l <J>flO"L, lCClL µ~v Kai 1tpoc; O"UCTTaO"LV TWV ~811 npoc;
amoi,c; Ka,a O",t:pflO"LV T£ Kai anocpacnv dpflµlvwv, WITT£
auwi,c; O"UV£L8o,ac; £VT£ii8t:v, we; Kai ~ TWV £oX!lTWV EV -roi:c;
1rot~µamv ctKpL~~c; KaT<lAfl'VL<; Tijc; Ka8' ~i:iac; J..oyt1Cijc;
tvepydac; u1tt:p~a[vt:L TI)v Suvai:itv, Tijc; nepi Ta noAA4°'
l:lEl~W epaO"UTflTO<; Tr]V aJ..6ytcr-rnv Suv118~vm cpopav bn-
ax£Tv, tv -roi:c; i:iu<potc; TO acr8evec; µa86v-rac; Tijc; cpua-ewc;.
El yap e;t:-ra~OUO"LV fJi:iiv O"WLXELOV TL, <pt:pE d1tdv f] a.v8pw-
1tOV fJ innov fJ ~ouv, ouK apKd npoc; ,EAdav KaTaArpi,tv To
"a-wµa" AtyELv TO O'TOlXELOV, fJ "revvri,ov" µovov f] "cp8ap-
TOV" TOV a.v8pw1tov Y) TOV ~ouv fJ '!OV l'JT1tOV, MAa Sd
napaa--rija-at Kai TO wu-rotc; unoKELl:lEvov, 01rep yevvciTat
Kai cp8dpt:-raL Kai 1t£1to[w-rat. "L.iµa" St fJ "ytvv11crtc;" Y)
"cp8opa" ouSaµwc; u1tapxov, £1t£t £0"-rat Ka,a wiiw
AMBIGUUM 17
universe, or in a particular element of the universe, or be-

yond the universe, and this is why; to put it simply, he does
not assert that God is in any way or manner contained
within any of the things that are seen, or contained, or ut-
tered, or thought, or which in anyway can be known-and
this is true- thereby beating back his opponents on all sides
from any comprehensive notion that might be miscon-
strued as knowledge of God in [1224D} His essence.
In the second place, he makes these remarks because he 3
is trying to lead his opponents to true piety in a more concil-
iatory fashion, and because he wants to show them that it is
not right for someone to dare to form a mental concept or
describe with words what is general concerning God, based
on one's examination of things that are secondary and in-
comparably distant from God. 3 At the same time, he v.rishes
to stress what he has already said to them about privative
and apophatic language, 4 so that they might realize that pre-
cise comprehension even of the most infinitesimal creatures
is beyond the reach of our rational activity, 5 and accordingly
restrain the irrational impulse of their intellectual arro-
gance-which claimed knowledge of things much greater-
by learning [1225A} the natural limits of the mind in little
things. For if we were to examine, for example, a particular
compound,6 such as a man, or a horse, or an ox, it is not
enough, if we wish to have complete comprehension of it,
simply to say that the compound in question is a "body,"7 or
that a man, or an ox, or a horse are sinlply "begotten," or
"suffer corruption," but we must also set forth the subject of
these predicates, for it is the subject which is born, suffers
corruption, and is marked by qualities. 8 But a "body" as such
is neither "birth" nor "corruption," for if it were, it would
AMBIGUA TO JOHN
avay,cY)<; ctKOAou9[a, er 't'l crwµa, Kai cnmxaov dvat, Kal d

Tl yeVVY)TOV ~ cp9apT6v, ~ av8pw1to<; dvat ~ ~OU<; ~ l1t1t0<;.
Ou yap d Tl CJ"Wt,La, rraVTW<; t;
avayK'1<; Kai CJ"TOlX£LOV ~
liv9pw-rro<; ~ ~oii<; ~ Yrrrro<;.
4 £r 't'l µh yap CJ"To1xefov, rrav-cw<; t; avay,cY)<; Kai crwµa,
t;
OUK er 't'L 6£ CJ"Wt,La, rranw<; avay,cY)<; Kai cr-rOLxefov. Ou-re
d Tl crwµa ~ yevvrrrov ~ cp9apTOV, 1telV't'W<; e; ClVcty,<:Y)<; Kai
av9pw1to<;, E1tet oihw ye Kai av8pw1to<; £CJ"Tat rrav-rw<; t;
avay,cY)<; miv d 't'l awµa, Kai nav d Tl yevvwµev6v ECJ"TlV ~
<p9e1p6t,L£VOV. EI Tl~ yap av9pW7to<;, nav-rwi; ~ avayKY)<;
Kai crwt1a Kai yevvwµevov Kal cp9etp6µevov, oux d -r1 Se
crwt1a ~ yevv11Tov ~ cp9apT6v, -rra.vTw<; t; avaYKfJ<; Kai
liv9pw-rroi;. Oihe yap fae-rat 1rav-rw<;, e1tel tcrTat 6 av9pw-
1to<;, e; ClVayKf]<; Kal <nOlX£LOV Kai ~OU<; Kai l1t1tO<;, Kai 1tav
d TL filo evcrwt1a-rov Kai yevvwt,Levov Kai cp8etp6µevov.
Ou yap KaTY)yopei-ra[ 1COT£ -ra: t,L£PlKCl'. Ka-ra TWV Ka96Aov,
OUT£ Ta'. et6fJ 't'WV yevwv, OU'tt: 't'WV 1tepl£XOV"t"WV Ta'. 1tep1-
£XOt,L£Va, Kai Sta .OUTO ouSe ctV.lcrTpE<jlEl Ta'. Ka96Xou WI<;
E1tl t,LEpou<;, ouSe .a ytv11 .01<; dSecrLv, ouSe Ta'. KOLVQ'. WI<;
i61a~oucrtv, ouSt, CJ"l.)V£A.6v-ra <pavat, WI<; 1tt:ptexoµivoti; .a
1tep l£XOVTa.
5 Oihw<; ouv KaTa TOV a1to608ma X6yov Kai E7tl ~oo<;
Kal i1t1tov Kai 1ravTo<; wu 6-rtouv htpou AfJ1tTfov. Et -ro(vuv
OUK apKei 1tpo<; -ret..e[av yvwcrLV 't'WV 1tpayt,LctTWV 't'O 1tAf190<;
Twv ·m:pi auTa 9ewpOUt1£VWV el1te'iv, Myw 6~ TO crwt,La 1eai
To yevviicr9at Kai q,8dpecr9ai, Kai oaa -rotauTa -rrepi -ro
lJ1tOKdµev6v ECJ"TlV, ilia Set 1tav-rw<; Kai TO U1tOKeLt,L£VOV
AMBIGUUM 17
necessarily follow that, if something is a body, it would also

be a compound, or if something is begotten or corruptible,
it would be either a man, or an ox, or a horse. But because
something is a body does not mean that it is necessarily a
compound, or a man, an ox, or a horse.
If, on the other hand, something is a compound, then it 4
must necessarily also be a body; but if something is a body, it
is not necessarily a compound. In the same way, if some-
thing is a body, or begotten, or suffers corruption, it is not
necessarily a man; otherwise every body that is born and
suffers corruption would be a man. But if something is a
man, it must {1225B} necessarily have a body, and be born,
and suffer corruption; yet that which has a body, and which
is born, and suffers corruption, is not necessarily a man.
Neither does it follow that, if something is a man, it must
necessarily also be a compound, and an ox, and a horse, or
anything else with a body that is born and suffers corrup-
tion. For particulars are never predicated of universals, nor
species of genera, nor what is contained of what contains,9
and this is why universals cannot be converted 10 into partic-
ulars, nor genera into species, nor common qualities into
the traits of an individual, [1225CJ nor-to put it concisely-
what contains into what is contained.
Therefore one must think of the ox and the horse, or of 5
anything whatever, in a manner consistent with the fore-
going explanation. And if we wish to have complete knowl-
edge of things, it is not enough to enumerate the multitude
of characteristics contemplated around them - I mean by
saying that something is corporeal, or is born, or suffers cor-
ruption, or whatever else is around the subject-but it is ab-
solutely necessary that we also indicate what is the subject
AMBIGUA TO JOHN
-rot'rrou;, 8eµ£A(ou .p6nov tcp' 4' .au.a ~t~f]KE, -r( £ITTLV

tv8e[;acr8m, d [lEAAOL[l£V nA.dwc; Kal cmapaAd1t"twc; .o
VOOU[,lEVOV 1tapLcrravat. "H yap "av8pw1tov" EXO[lEV Ebrdv
~ "~ouv" ~ "i'1r1tov," .afua 8~ .a µii ov.a airro wfuo "O"w[la,"
all' £VO'W[la,a, Kal !111 OV"'Ca mho "'COU"'CO "yt:vv~O"W;" Kal
"<p8opac;," a.A.A.a YEVVW[,tt:Va Kal <p8t:Lp6µeva, we; dvm
.av.a, O"W[la, <pl'j[lL, Kai ytvvricnv Kal cp8opav, 8riAa8ri nepl
"ta twa, ill' OU "ta ~wa TaU"ta tmapXELV, O'W[la, A.eyw, Kai
Y£VVfjO'lV Kat <p8opav.2
6 Ei w(vuv ot'>Stv .o cn'lvoAov ,wv onwv tcrrl Ka.' aiho
"to dvm ont:p EITTl Kal Aiynm -ro li8pOLrrµa Twv ~[ltV nepl
av-ro VOOU[,l£VWV Tt: Kal At:yo11tvwv, ill' ht:p6v "'Cl 1tapa
"taUTa, 't'O nt:pl CJ .au.a tern, O'UVEK"tlKOV µtv TOU"'CWV, aV"'CO
St TOU"toLc; ou8a11wc; CTUV£XO[l£VOV (ouot yap E<r"tlV £1( wu-
"'CWV, ~ "tafua, ~
"'Cl "'COU.WV, ~ EK 't'lVWV, ~ "tlVO~ av.wv, ~ EV
"tOU"'COLc;, ~ "tlOlV, ~ "tlVl TOU"'CWV, "tO 1tEpl CJ .au.a Kal £CJ"'tl
Kal A.eye.al), 1tavcracrew miO"a tu~ nav.i Aoy~ "'CWV 7'CEpl
0eou 8paO"twc; tmnri8q.v Ei8Lcrµivri .ou 8taK£V~c; a.O"E~dv,
Kal tv w"ic; µtKpo"ic; µa8ouO"a "tflV oiKdav a.cr8evetav, Kal
O'lrfi CTE~foew [,lOVOV "tflV lipp11,6v "'CE Kai U1t£p VOtJO'lV Kal
1tacrric; £7'CEKELVa yvwO"ewc; -n;c; 8dac; OUO'La~ OV't'O"tl'JTa.
"Ou8e av~ yap KaTa µ1Kp6v," we; 1tpoA.a~wv t8[8ate:v 6
ayioc;, "~ ~c; K"tlO'EW<; <1Kpl~~c; Ka"taVOl'jO'lc;" Ka"tct "tOV
Ml'j8~ Aoyov U7'CO ~c; ~[,lWV 1tEpl£XE"tat yvwO"EW<;, tVa Ka.yw
µ1Kpov .1 npo0"81a.pitw Tei> A61 ~ Kal ~c; unep navw
O'O<p[ac; 8avµaO'W 'TO ave;1xv(acrwv.
386
AMBIGUUM 17
of these characteristics, which is the foundation, as it were,

upon which they stand, if we wish to set forth completely
and without remainder the object of our thoughts. For if we
have to say "man," or "ox," or "horse," these things are not
simply "body," but rather embodied things; neither are they
"births" and "corruptions," but things that are born and suf-
fer corruption, so that these characteristics-by which I
mean having a body, being born, and suffering corruption -
which refer to living beings, are not the living beings them-
selves.11 [1225DJ
If, then, no being whatsoever coincides in its essence 6
with what is and is called the assemblage of characteristics
that are recognized and predicated of it, 12 but to the con-
trary is something different from these characteristics, to
which they all refer, and which holds them all together, but
is in no way held together by them - for it is not derived
from them, nor is it identical with them, or with anything
from among them, neither is it derived from some of them,
or from one of them, nor is it to be numbered among any of
the things that are, and are said to be, around it-if, I say;
this is so, then all those accustomed to idle impiety must
cease to pounce impudently upon every word predicated of
God, and, having learned their [1228AJ limits in small mat-
ters, they should honor by silence the ineffable reality of the
divine essence, which transcends all thought and knowl-
edge. For as Saint Gregory had previously stated, consistent
with true doctrine, "not even a small measure of the precise
understanding of creation" 13 falls within the compass of our
knowledge, a statement which affords me the opportunity
to enlarge upon my theme, and to marvel at the inscrutabil-
ity of the wisdom that transcends all things.
AMBIGUA TO JOHN
7 Ti<; yap TWV ayav croq>wv Tal<; Aoyucai:<; 'JtlCJ'TEUWV tq,6-

Sot<; Kai -rai:<; OUK oucrat<; 9appwv a1t0Sd~t:crl !,lETct Aoyou
niv -rwv ov-rwv E1tEA8wv !,lEyaAEto-r11-ra 8uv~crE,at yvwvm,
d1tELV TE Kai napa<J'Ttlcrat; T[vE<; oi £Kacr-r4> -rwv ov-rwv -rfi
imap;Et 1tpwTw<; tyicaTa~AY)9£VT£<; Myot, Ka9' ou<; Kai
tcr-rt Kai 1t£q>UKE Twv ov-rwv e,cacrrov, ,cal d801tE1toi11-rm,
Kai Ecrxrl [,lctTLO"t"at, Kai O'UVTE9EtTat, ,cal Suva-rat, Kai £VEp-
yd, Kai 1tctCJXEL, iva [!fl AEyw TIJV EV TQ 1tocr4'l TE Kai -r4°J
1to14'l, Kai Tfi CJXEO"Et, ,cal -r4'J T01t4>, Kai TQ XPOV'!J, Kai -rfi
Stem, -rfi TE KlV~<JEl Kai e;EL Staq>opav Kai i8tO'tl")Ta, 1tp<><;
a Kai~ Ka9' ~µa<; µq·a).oq,vw<; 1..oytKfJ ntcpuKEv icrapl9[!w<;
1tAawvt:cr8m 8uvaµt<; d<; voiiv, Kai v611crtv, Kai i:vvotav, Kai
8tavo1av, Kai crvvvo1av, Kai TOV tv81a8t:TOV Aoyov, TOV TE
KaTa npoq>opav Kai TOV yEywvma, TOUTEO'Tl q,wviJv Kai
KpauyiJv, Kai au9t<; (J'l)Vctyrn·8at, xwpi<; TY)<; Ka-r' E'JtlCT~l:-(f]V
Kai -rt;xv11v, wcrnt:p tv 1tocr4'l -rE Kai 1tot4"> ,cal -roi<; 1..omoi<;,
Ka9w<; a1t11pi8µ11-rm, TOUTOU 81aq>opa<; TE Kai iStOTl")TO<;;
s Tl<; 6 -y1vwcr,cwv wu<; Myov<; -rwv oVTwv Ka9w<; ,ca[
dcrtv, W<; d1tov, Kai 81acptpoucr1, ,cal ITTQ'.O'lV exoucr1v Q'.KLVY)-
TOV Tf]V Ka-ra cpucrtv ,cal 1tpo<; aAAl")Aa 11118aµw<; f!E't"a'Jtt'JtTOU-
crav KLVl"JCTLV, EV -rfi KlV~CTEl n1v cr-racriv, Kai tv -rfi ITTQ'.CTEl, 'tO
1tapa80;0-rawv, Tf]V KlVl")O"lV txovTa; Ti<; 1tpo<; liAA11Aa TWV
tvavdwv d<; ho<; Kocrµou oucr-racriv 6 8rnµ6<; , Kai Tij<;
EUTctKTOU TE Kai aq>upTOU ICLV~O'EW<; TE Kai OLOLK~<JEW<; 6
Tp61to<;; Tl<; 1taA1v TWV Ka8' ~µii<; O"W[-lchwv ~ -rwv tvavTiwv
388
AMBIGUGM 17
For who, among even the wisest in this world, trusting

solely in the powers of his reason, and emboldened by
groundless logical proofs, could grasp by means oflogic the
magnitude of beings, reduce it to words, and set the whole
of it before us? What are the intelligible principles that were
first embedded within the subsistence of beings, according
to which each being is and has its nature, and from which
each was formed, shaped, and [1228B} structured, and en-
dowed with power, the ability to act, and to be acted upon,
not to mention the differences and properties in terms of
quantity, quality, relation, place, time, position, movement,
and inclination -owing to which our own power of reason is
of a nature wondrously to expand equally into intellect, and
then into thinking, and then into concepts, and from thence
to understanding, but also to self-reflection and interior dis-
course, which may then be exteriorized, and given volume,
that is, by speaking and crying out, and again be gathered up
and interiorized, disengaged from the differences and prop-
erties manifested in science and art, which pertain to quan-
tity, and quality, and all the rest, enumerated above?
What human being, as I have said, can know the intelli- 8
gible principles of beings as they are in themselves, and how
they are distinct from each other? Who can grasp how they
have an immovable, natural rest, and a natural movement
that prevents them from being transformed into one an-
other? [r228C} Or how they have rest in motion, and-what
is even more paradoxical- their motion in rest? What is the
bond that unites things that are diametrically opposed, so
that they constitute a single world? What is the mode by
which their orderly and unconfused movement is governed?
Indeed what, in our own bodies, is this complexion of
AMBI GU A TO JOHN
Ka'ta Tr]V Kpiiow Ola auv0foewc; O"Uf:l7tAOlC~ , .a 0L£<rr<,i'm

Ka.a TIJV <puaLv de; <ptALK~v cruvotx[av tvayoucra Kai -rfi
µrn6TIJTL -ro tv wic; a.xpOLc; au<rTl']pov Tt0acrcn:uoucra, xai
xwpdv St' all~\wv a).uµavTwc; napaO"lCwal;oucra xai
TaUTl']\I 7t0LOUµ£Vf) TW\I O"Uv0hwv O"UV'TIJf>l']O"lV, tjv TWV
axpwv Ka-ra Tr]V Kpiiatv de; aUri\a m:ptxwprimv, Kai nwc;
fracnov TOUTWV £0'TL, Kai Tl tcr-rt, Kai 7tOU <ptpov fJ <j>Ep6µ£-
vov Kal btl TLVL Y£Y£Vl']TaL fJ <pt:p£t ~ <ptpe·.-at, OU µovov, we;
dpt]Tat, olc; nporiyou[!tvwc; u1tapxoucrL Tama MyOLc;, alla
Kal olc; npoc; £aUTa TE Kai npoc; <lAAYJAa µup[OLc; KaT'
tn[votav -re Kai tvtpyetav 8Lmpofiv.a[ ,£ Kai tvouv-rat
Tp61t0Lc;;
9 Kai au8Lc; T[c; 6 Myoc; Tllc; TOU Ka8' exacrwv oua[ac;,
<pUO"t:Wc; , dSouc;, crxrrµawc; , <1uv0foewc;, Suvaµt:wc;, tvt:p-
yeiac;, naeouc; ; Tic; St 7tctAtV 6 Ka061ou wic; axpotc; KaTa 'tO
eKacrwu ntpac; Sta wu µfoou tjv npoc; ill11la <JUva<pt:tav
tvepywv \oyoc;, Yva TOV 't£ vouv Kai TO voouµevov Sta TJ1c;
[!t:Oljc; VOt)C1£Wc;, <JXt:<1£Wc; OU<1l'jc; £VWTLKijc; ,WV StnpYJµ£VWV
nt:pi To tt aµ<poiv vo11 [!a, auva<p8fi Kai 1t£ptl11<p0ft a).).~\01c;
£Kch£pa, Kai µ11Stv ,o napanav K«Ta TOU'CO SeLx0ft TWV
µna 0t:ov 1tt:ptypa<p~c; imapxov t:A£U0£pov; ·nam:p Kai -ra
aia0riTa nav,a Kai -ra aia9av6µeva , ~youv ai0'0YJTLKa, Sta
TJ1c; f,lt:CJ'f)c; aiaH~aewc;, axfoewc; OUOlJc; KOLv~c; TWV Oln p11-
µtvwv aKpwv, ,wv µtv we; St' a~c; av.tlaµ~avo[!tvwv
A.MBIGU U .M 17
opposites blended together in a synthesis, which brings

things separated by nature into an amicable community,
subduing, by virtue of the mean, the severities of the ex-
tremes, leading each to inhere within the other without the
loss of their integrity, but rather preserving the elements of
the synthesis, which is the reciprocal presence of one ex-
treme in the other by virtue of the blending? 14 Who can say
how each of these elements exists, and what it is, or to where
it carries things, or to where it is carried, and for what pur-
pose it comes into being, or carries or is carried along?-and
this not {1228D] simply; as was said a moment ago, in terms
of the preexisting intelligible principles, but with respect to
the innumerable modes whereby each one by itself, and
again with all the others, is divided and united both in
thought and actuality?
"\Xfhat, in turn, is the principle that underlies each partic- 9
ular substance, nature, species, form, compound, potential,
actuality, and passivity? What, on the other hand, is the gen-
eral principle which through mediation brings about the re-
ciprocal convergence of the extremes from their respective
limits, so that the thinking mind can be bound together
with the object of its thought through the mean of thinking,
that is, through a relationship that unifies the two divided
extremes around the outcome of both-which is a thought
-and which is at the same time their mutual convergence
and integration, so that absolutely none of the things
{1229A] after God are seen to be free of circumscription? 15
In the same way; all objects of sense and all sentient be-
ings- that is, beings possessing the power of sense percep-
tion- are joined together through the mediation of sensa-
tion, which is a kind of common relationship of the two
391
AMBIGUA TO JOH
-rwv atcr911-rwv, -rw-v Se 8L' au-n;c:; uno1tL1t-r6v-rwv wic:; aicr0a-

voµtvoLc:;, nt:pl TO at<r811'TiJpLOV, tv 4> TO ntpac:; tijc:; £KctITTOU
Kata n,v <JXfolV Suvaµewc:; U1tapxov Ka0fot'1Kt:, Kal 1tt:pl
o aU~AoLc:; Tct liKpa SLct njc:; µt<T"lc:; axtcrewc:; tvoucr0m
1tE<flUKt:.
IO Tomwv, ~ TLvoc:; 'tOUTW-V t:pt:uvciv tmxeLpouv-rt:c:; wuc:;
)..6youc:;, lhovo1 nanet..wc:; Kal aq,w-voL 1tt:pl -rov t..6yov
~vopt:v, OUK £XOV'tt:c:; 4'-rLVl 'tOV VOUV ctKpl~Wc:; £1tt:pt:L<TO-
l1£8a, nt..11v tijc:; 9dac:; Suvaµewc:; . Kal wirro eo.L -ro dpyt-
fllvov, we:; oI!!m, -rci> ay[4>, yuµvatov-rL TOV ~µfrepov vouv
,rpoc:; t:ucrt~e1av, "Ka't'a ptKpov youv, ou8t ~ tijc:; K'tfot:wc:;
a'.Kpl~flc:; Ka-rav6yt01~." To St· "illa 7tOAU 1tpo WVTW-V ~
v1etp -rav-ra Kalt;~~ -rau-ra q>fo1c:;, £111e-r6c:; -re Kal a1eepO.yt-
noc:;," Kata KOLVOU 0e-rfov njc:; K't'LO't:W<; Kctl tijc:; forep -rau-ra
Kal aq>' ~o-tivoc; -rav-ra, S11la811 -ra K-r(crµa-ra, q,vcrewc:; -r6·
"iv..111e-r6c:; Tt: K.al a1tt:p0.111t-roc:;." To St· "ovx OTL EO'TlV, ill'
~-rte:; £0'TLV," £1tt:Vt:X0£V 1tpoKaT<IA'1'VL<; £ITTLV av8u1toq>opac;.
1va yap l!ll Kct-raSpaµn amov 1tpoc:; OV oMyoc:;, q>aO'KWV,
"OuKOUV et '°'-111r-rov nav-rri 't'O O'E~ac:; ~[!WV, 1C£VOV apa TO
Xp1cr-r1avwv ic1pvyt,1a, ,ct:vi] Se icai 17 1rlo.1c; {1 Cor 15=14],
xa-r' ouSevoc:; O"t"1 p1~oµtv11 ," -rau-ra <J>'10'L 1tpot..aµ~avwv TOV
bc11pea~v Myov ~ av9pwnov. OuK Eq>YJV liA111r-rov dvm
392
AMBIGUUM 17
separated extremes. It is common to the one class, since by

means of sense perception they apprehend sensible objects;
and again to the other class, since it is through sense percep-
tion that they are apprehended by sentient beings through
sensation, in which the two potentialities enabled by the
common relation reach their limit, and around which the
two poles are unified through the same mediating relation. 16
[1229B}
When endeavoring to look deeply into these intelligible 10
principles of the things mentioned above, or even into

one of them, one is left feeling completely debilitated and
speechless, for the intellect finds nothing to grasp, except
for the divine power. And I think this is the sense of what
Saint Gregory said, in an effort to train our minds in piety,
namely, "even a small measure of the precise knowledge of
creation is beyond our grasp."17 As for the other point, that
"far before these things is that nature which transcends
them, and of which they are the effects, while the nature it-
self is inconceivable and incomprehensible," 18 this is, on
the one hand, a reference to creation, and, on the other, to
the natUie that transcends creation, from which "they'' -in
other words, creatures-are derived from that which is "in-
conceivable and incomprehensible." The words that follow
this, "not that it is, but what it is," 19 were uttered in response
to an anticipated objection. So as not to be overtaken by
a rebuttal from his interlocutor, saying, "If, then, [1229C}
what we worship is totally beyond comprehension, it fol-
lows that the preaching of Christians is in vain, and our faith is
in vain, founded as it is on nothing at all," Saint Gregory
added these words, and so forestalled the insolent word
or man. I did not say that the nature in question is
393
AMBIGUA TO JOHN
Tatrt11V n)v cpuc:nv, 1u:pi ~<; 6 Myoc;, 0Tl1'CEp U1tapxEL, ClAAa

Tl umipXEt, Kai 1rpoarnay£L npoc; TIJV wu Myou ~£~a[wow
TO "floAU yap bLacpepn TOU dva1 Tl 1tf7t£LCJ0aL -ro Tl 1tO'rE
ECJTL -rofi-ro t:LbEVaL," TOUT£0'TL, 7t0AA~ 1tpOCJ£<J'TLV ~ bLacpopa
TOU 7t£7tflCJ'0aL TIE pi TLVO<; chmEp tntapxn 1tpoc; TO t:LbEVaL
-riJv aKpl~~ ~c; oua[ac; wuwu KaT<lArpvLv. M~ ouv, <pl'JO'lV,
t:uyvwµovwc; ~µwv d1t6v-rwv MYJTITOV dvm -riJv 9dav
OUCJlav, K«Koupywc; TOV Aoyov µt:Ta~L~<l<J!]<; , £ic; TO 8~0£v
daaym1 ~µac; ClAfj1tTOV autjv, de; at'.Jn)v n)v ihrap;tv, KetK
TOUTOU auva~nc; aedav ~µac; TI!lVTl'J 1tpECJ~£U£LV.
JI Kai !,L£TC( TLVa <prJCJLV, "T1 yap U7tOA~'V!J TO 0dov, £l1t£p
ot..wc; -rate; AOYLKatc; 1tLCJT£t>CT£L<; tq,680Lc;" (rouTECTTLv, d OL£L
T4°' Aoy~ 1tt:pL-rpexwv EVa7tOKA£lflV yvwcrt:L TLVi Suvacreai
TO ~11-rnuµEvov) ; "I16-rt:pov crwµa" (TOUT£<J'TLv, apa crwµa);
"Kai 1twc; t"O Cl7t£Lpov Kai a.6pLCJTOV Kai acrxriµa-rLCTWV Kai
avacptc; Kai a6pawv;", 1va cracprJVL~oµEvov vo110fi, othwc;
Twv Kotvwv tvvotwv Kt:Kpa-r111emwv, a1tELpov dvm TO 06ov,
01t£p E<J'Ti 1tepac; µ~ txnv. Touw yap TOU TETpam bl£l-
AYJ!,l!,l-£VOU nepacrtv i8wv, Kev-rp4> Kai ypaµµft , e1r1cpavd~
Kai CTT£PCf>, 1tpocrtTL Sr. Kai StaCTTT)µ«cn Tptcri, (l~Kfl Kai
1tAC£T£L Kai ~a0t:t, Kai avw"ic; l; bL£LAfj[,l(lEVOL<; 1tepacr1v,
tKaCTTOU Srit..ov6Tt Sucri 1t£p1ypa<poµEVou, ofov TO [!EV
"µ~Koc;" T4°> avw T£ Kai TCf> Kchw, TO Se "nt..awc;" T4'J 8t:;LQ
Kai TQ apunEp<iJ, TO Sr. "~aeoc;" T4'J timpoc; 1tepa-r1 Kai T4'J
01tl<TW. Kai TI<lALV, TWV atJTWV KOLVWV EVVOLWV a6pLCJTOV
Tov 0£ov dcrayouawv, -rou-rfoTL µ~ tm8q6µ£vov 8t£;o-
8t:uoucrav av,br-ru;Lv, EK TlVWV CJUVECT'rf]K£ TO tntOKfl(lf:VOV,
µ~T£ µ~v n)v EV T01t4) etcrLv, ~ ~v EV xpov~ Cl~V ~
394
AMBIGUUM 17
"incomprehensible" in terms of whether or not it exists, but

in terms of what it is, and to confirm this point he adds: "be-
ing persuaded of a thing's existence is quite different from
knowledge of what it may be."20 In other words, there is a
great difference between being persuaded that something
exists, and possessing a precise comprehension of its es-
sence. Do not, then-he means to say-because in good
faith I said that the divine essence is incomprehensible,
treacherously twist my words to mean that I am saying that
its very existence is beyond comprehension, and from this
conclude that I am promoting outright atheism. [1229D]
Shortly after this, he says, "What can your conception of II
the Divine be, if you rely wholly on the methods of deduc-

tive argument" (that is, if you believe that by reason you can
enclose what you seek within a fragment of knowledge)? "Is
it corporeal" (that is, "is it embodied")? "How then can it be
infinite, and undefined, and formless, and impalpable, and
invisible?"2 1 His aim here is to make clear and intelligible, on
the basis of prevailing common concepts,22 that the Divine
is infinite, which means not having boundaries. For having
boundaries is the property of something that is contained
in fact by four boundaries: point, line, surface, and volume;
[1232A} as well as by three dimensions: height, width, and
depth, which themselves are contained by six boundaries,
since each one is bounded by two: "height" by an upper and
lower limit, "width" on either side by right or left, and
"depth" by front and back. The same common concepts
demonstrate that God is indeterminate, that is, He is not
susceptible of a discursive explanation, describing in detail
what elements constitute His substance, or in what place
He is located, or the nature of His beginning or end in time.
395
AMBIGUA TO JOH '
"t"UO<;, npocrfrt Kai acrxtJµ<i-rtcrwv, oTov on ot'.l cr<patpOELSe<;

~ 'tE-rpaywvov ~ op9tOV ~ K<t"t"W VEVEUKO<;, val µi]v Kai
avacpe<; Kai a6pawv, W<; atcre~cr£t µi] t'.nmrrbrwv (-rauw
yap CJ'W(,lll"t"WV i'.8ta), 1tapaAoyov £1( "t"WV avacrKroaaernwv
unELA'lcptvat -ro 9Eiov dvat crwµa Kai av6:yK'1V £XEtv d<;
WO'av-ra µt:pi~Ecr9m d<; ocra nw.tv w<; awµa crvvaycrm.
12 AµEpE.<; yap nav-rri 't"O 9ELOV £CJ"t"LV, O"t"L ,cal naVTEAW<;
anocrov, anocrov Se navnAw<;, mt Kai nav,EAW<; <l'JtOLOV,
a1tOLOV Se nav-rEAW<;, O'tl Kai 1t<lV"t"'l <l'JtAOVV, <l'JtAOUV Se
1t<tvtrj, O"t"L Kai 1t<ivn1 a6t<icr-ra-rov, a8tacrrawv Se 1t<lV"rfj,
O"rl Kai 1t<tV"rfJ a1tELpov, linELpov Se nav-rri, O"rl Kai 1t<lV"rfj
<lKLV'1WV (ot'., KlVEL"raL yap 7t<tV"r'11rW1tO"rE "t"O µi] £XOV 7rOU
KLVtJ9fjvat), aK[vriwv Se nav-rri , O"rl Kai nav,EAW<; livapxov
(ot'., yap t\t:L n npo avwii Kai µt:T~ov, OUTE "rl ouv at'.l-r4> Kai
rcrov, OU"t"E "rl µt:-r' at'.>,6, Kai 1tapaµt:Tpt:Tcr0at Kai xwpdv
amo SuvaµEvov), avapxov St 1t6:V"t"'l, O"t"L Kai aytvv11wv
naV"rlJ , aytvvriwv Se 1ran'1 , a-rt Kai navn:Aw<; EV Kai
µovw-ra-rov, EV Se 1tavn1 Kai µovw-rawv, O"t"L Kai nav-rEAW<;
licrxnov, Kai Sta wvw nav-ranacriv lipf'>ri-rov -rt: Kai ayvw-
CJ"t"OV, Kai nacrri<; -rfj<; "t"WV br' at'.l-ro KaAW<; -rt: Kai ewnpEnw<;
KLVouµeVWV yvwcrt:W<; 1ti pa<; µov w-rawv, Kai µoVW"r<l"rl'JV
yvwcnv exov aAf19fj -ro µ~ y1vwcnmr9m.
AMBJGUUM. 17
Again, these same concepts also demonstrate that God is

formless, for He is neither spherical, nor rectangular, nor
upright, nor inclining, and, to be sure, not something palpa-
ble or visible, for He is not subject to apprehension by sense
perception (which is proper to bodies). It follows from these
refutations that it would be irrational to think that God is
corporeal or in any way embodied, (1232B} a condition that
would impose upon Him all the divisions into a multitude of
parts to which bodies are subject.
For the Divine is completely without parts, because it is 12
completely without quantity; and it is completely without

quantity because it is completely devoid of qualities; and it
is completely devoid of qualities because it is completely
simple; and it is completely simple because it is completely
without extension or dimension; and it is completely with-
out extension or dimension because it is completely infinite;
and it is completely infinite because it is completely free of
movement (for that which has nowhere to move to never
moves); and it is completely free of movement because it is
without beginning (for there is nothing greater that is ante-
rior to it, nor is there anything alongside it that is equal with
it, nor is there anything subsequent to it that could parallel
or contain it); and it is completely ·w ithout beginning be-
cause it is completely unbegotten; and it is completely un-
begotten because it is completely one and supremely singu-
lar above all others; and it is completely one and supremely
singular above all others because it is absolutely undeter-
mined, and this is why it is, (1232C} in every respect, ineffa-
ble and unknown, and why it remains, for all who move to-
ward it rightly and with reverence, the ultimate limit of
knowledge, for the ultimate truth that we can know about it
is that it cannot be known. 23
397
AMBI G UA TO JOHN
Ambiguum 18
' EK Tou auToii Myov, d~ ,6·
Et yap TO µiJ ov ouSaµou , TO µriSaµou TUXOV ouSi:

ov, £i Si: t:CJTL 1tou, mivTw~ £1t£Ln£p foTLV ~ tv Tcil
1taVTt ~ uni:p -ro nav.
"~l· ~v ai-dav," 'icrw~ o Cl'.KOUWV t:p£i:, "tjv (l'.V"t'lCTrpo<piJv

aµq>[~o)I.OV o StSctO"KaAO~ £8£-ro, 1tpocr8d~ -ro '-ruxov'
fo[pp11µa , nacrl Sl)Aou ov-ro~, KaTa Tel~ AOYlKCL<; 1>1to8fo£l~,
,ou -ro µ118aµou ov !l11Si:v dvm, Suc.a[w<; 1tav-ra1tacr1v oµo-
Aoydcr0m;" Ilpo~ ov Ka,a -ro tij~ n-rw;xfi<; iJµwv S1avo[a~
E1tlb££<; tpouµ£v , OT! Euv6µt0v Kal -rou<; aµq>' afrr6v, Atyov-
-ra<; dStvm -rov 0£0V W<; au,o<; fou-r6v, tij<; 1t0Utj~ tm-
O"X£1V µav[a<; ~ouA0!,1£vo<; d<; chonov Sotav Sia ,wv Tot-
ou,wv amiyay£ Aoywv. "H yap Atyov-ra<; dStvai -rov 0£ov
W<; au-ro<; fou-rov, Kal -ro 1tOU XP~ TOV y1vw<JK6i:,t£VOV dvai
1tpocr£1tay£1v au-roil<; Jt(l'.VTW<; avayKYJ , 1tpo<; -r£Adav TOU
0"1']1:,latvoµtvou 1 KaTMtpjttv, Kal ouSi:v ouS£vo<; ,wv ovrwv
-co 1tapa1rav ou-rw 1 £ 8t£vl)vox£ Ka-r' au-roil<; o 8£6<;, -r61t'l)
Kat au-ro<; 1t£ptypaq>6µevo<; , OU -r[ ytvot-r' av ClW1tWTEpov;
"H µ~ Atyov,m; noii, ~ µ11Si: dvai To (Jl)VoAov Atye1v, Ka-ra
AMBIGUUM 18
Ambiguumr8
F rom Saint Gregory's same Theological Oration:
If what does not exist is nowhere, then perhaps what

is nowhere does not exist; but if it (i.e., the Divine) is
somewhere, as it surely must be, since it exists, then
either it is in the universe, or beyond the universe.1
Upon hearing these words, perhaps a listener might ask, 2
"Why did the teacher make the antistrophe 2 ambiguous by

the addition of the adverb 'perhaps,' since it is obvious to all
that, consistent with rational premises, {1232D] it is con-
ceded absolutely rightly that what is nowhere does not ex-
ist?" To this I would say (to the extent granted by the de-
ficiency of my impoverished mind), that, in responding to
Eunomios, and those of his party; who claim that they know
God as God knows Himself, the teacher wished to restrain
them from their great madness, and with these words ma-
neuvered them into a position of logical absurdity. For in
saying that they know God as God knows Himself, it nec-
essarily follows that they would either have to disclose the
location of the One whom they claim to know, thereby dem-
onstrating their complete comprehension of what is signi-
fied,3 for on their terms God is no {1233A] different from
created beings, since He too is circumscribed in a particular
place-and what could be more absurd than this? Or, if they
are unable to name this place, then, on the terms of the ar-
gument, they would have to admit that the Deity does not
399
AMBIGUA TO JOHN
-riJv a1'.rrwv 2 ·tou A.oyou un60£mv, ou Ti ytvon' av a0£wT£-

pov; (Ilw<; yap Kai Ti av dri TO [Afj 1tllVTW<; rrou TO dvm
txov;) flH 1tllVTW<; dvat t; ctVllYK11<; au-roil<; ~ ctKOAou8ia
-rou Ahyou Aiy£Lv ~ta~nm Kai "µ11Saµou dvat, Kai Sta
TOfrro dvat µtv Kai U1tapx£LV TO 0£°fov," Tl Se dvat Kai
una:px£tv µri dStvat. Et yap TO nou TO 9£fov dvm KaT'
aUTOU<; ayvwcrrov, 1toll4> µallov atho TO 9£iov, 0 Tl 7t0T£
KaT' ouofov £CTTiv, ayvwcr-r6-r£pov ECTTaL. fi.to µ11St 7t0U
dvat TO [Afj YLVW(J'J(O[.!£VOV £1JCT£~0UVTa<; a&rov<; ctV<XYKtJ
nav-rw<; oµoAoyE'fv.
fi.ta Tau-rl1v, w<; oTµm, "tfJV ai-riav cruµn£pt<pt:p6µevo<; µev
TOI<; 7t£pi Euv6µtov aµ<pt~aA£ TfjV av-rtcrrpoq>riv 6 StSacrKa-
AO<;, TO "-ruxov" tnip(nwa 0i(,l£VO<;, Kat fj[.!IV KaTaAtµnavwv
vo£tv oTm£p ou naww<; "To !-lriSaµou" TO µ116aµfi µ11Sa(-lW<;
ov £icray£L. 0£ov yap fjµ£T<; dvai q>aµ£v, Kai µ116aµou -rvy-
xavm, T4i l!fJ W<; tv TOmf) oucrtwSw<; KaTa niv unap~LV
1t£ptypaq>£cr9at, Kai nav-rw<; dvat, T4i !-lfJ D£LCT8at 1taVT£AW<;
-rou rraVTO<; TWV OVTWV 1tpo<; TO dvm, WV xwpl<; Kai i;v Kai
£ITTL Kai a£l dvm Suv~CT£Tal, µillov Se £CTTLV ad. Ou yap
"0tcnv" £X£L Ta OVTa o Kai 1tpiv dvat -ra OVTa 1J1tapxwv. Ei
yap 1tap' fj(,llV OUK £VTOL<; TEXVtJTOL<; 1tllVTW<; -ro dvm KaTa
-riJv unapttv unocr·rnnKw<; txoucrtv oi T£XVfrm 1t£ptyqpaµ-
µtvov, -ro q>9£Lp6µ£Vov -rouw npayµa Kai, ciAtJ9foTt:pov
Kupiw<; dndv, µ11Sfar0Tdiv, Ti av-rt<; q>ai111rt:pi Tfj<; app~wv
Kai etyvWCTTOU Kai axwp~TOU7tQ.CTLV oµo[W<; Kai Q'.£L WCTaVTW<;
txoumi<; Svvaµ£w<; ;
AMBIGUUM 18
exist-and what could be more godless than this? (For how

and what sort of thing could exist without having its exis-
tence somewhere?). The only other alternative, consistent
with the logic of their argument, would constrain them to
acknowledge that "God does exist, but exists nowhere," and
that therefore there is a God and that He exists, even
though they do not know what He is or how He exists. For if
the location of the Deity is unknown to them, how much
more unknown will the essence of the Deity be to them? For
this reason the exigencies of piety will require them to con-
fess that what is not known by them exists nowhere.
It was, I think, for this reason that, in the course of con-
fronting the Eunomians, the teacher made the antistrophe
{1233B} ambiguous by inserting the adverb "perhaps," and
leaving it up to us to understand that the expression "what
exists nowhere" does not, in any way, introduce a being that
does not exist at all. For we say that God exists, but not in
a particular place, since His essential existence is not spa-
tially circumscribed, and He exists absolutely, since He has
no need whatsoever of any beings in order to exist, without
which He has existed, exists, and will be able to exist eter-
nally, or rather who exists eternally, because one who existed
prior to beings cannot have beings as His "place." If, among
us, artisans are absolutely unable to circumscribe the exis-
tence and subsistence of being ·within their works of art-
a being which is subject to corruption, and which, to speak
truly and correctly, has no existence-what could some-
one say about that ineffable and unknowable power that not
even the totality of beings could contain and which is
[1233CJ always the same and unchanging?
401
AMBIG U A TO JOHN
Ambiguum 19
'EK wii auwii A.oyou, d<; -ro·
Ei-re q>aYmcria -rts ~v tiµeptvf], d-re vuno<; cnjrw6'1<;

chjrt<; , £L't£ TOU f}y£µOVLKOU TU1tWC1L<;, C1Uyytvoµtvt]
wt<; µt:AAoumv ws napoiimv.
2 J\.1<:pw<; Ka9ap9£ls -rwv ois µoAuvecr8m niq>uKe -rwv

av9pwnwv ~ q>t>C1L<; 6 µaKapws ou-ro<; na~p OLCl n,s npa-
K'TLK~<; q>tAocroq>ia<;, Kai -rov voiiv St' oA.ou notw8d<; -r4'>
ayi~ Ilveuµa-rt -rat<; £1tl~OAaL<;TWV 9dwv 8ewpt]µa,wv Sta
n,s MtJ9ous Ka-ra ~v yvwcrtv µucr-raywyia<; , oia 8~ Ta foa
TOL<; ay[o1s 1tpoq>fJ-rat<; 1ta8wv, Tel ELOtJ ~S 1tpoq>t]T£ia<; £V
'TOUWL<; t)µTv Ll1ttJ pi9f111<T£V. Ois dnep -ro 6ETv OAW<; 'TOA+uiv
oirt'w µeyaAoq>vw<; t'£ Kai tv8rncr-rLKW<; dpt]µlvots, 1<:al
7t0:.V'TWV -rwv 11'1 WLOU'TWV ofo<; ainoi; rjv o 6t8acrKaAO<; Tf]V
6uvaµtv inrep~aivouow, tm~aAA£LV oi6f1£9a XPiJ<nµov,
CTtoxacrnKW<;, a.U' OUK anoq>aVTLKW<; -romo 1toL11-rfov.
3 Ofµat -roivuv crwxacr-rLKW<; ft1t£LV Ka,a ~v tµriv aµ~Au-
wniav, "q,av.acriav ~µeptvriv" au-rov dpf]Kt:vm ~v -rwv
anpocrwnw<; wTi; ayiot<; wi; 61' alcr9i]crew<; aKouoµtvwv
nvwµanKw<; Kai q,aivoµtvwv A6ywv Kal npayµa,wv chjrtv
4 02
AMBIGUUM 19
Ambiguum19
Whether this was an appearance during the day oc-

curring in the imagination, or a truthful vision in the
night, or an impression made on the governing power
(i.e. , the intellect) drawing near to future realities, as
though they were present. 1
Our blessed father Saint Gregory, being utterly purified 2

by practical philosophy from all that habitually defiles hu-
man nature, and with his intellect thoroughly imbued with
the qualities of the Holy Spirit (owing to his dedication to
divine contemplations), through his true initiation into true
knowledge, experienced the same things as the holy proph-
ets, and with these words he enumerates for us the different
forms of prophecy. Now if one must be so bold as to un-
dertake an examination of these words, which were spoken
with such brilliance and divine inspiration, and which are
far beyond the grasp of anyone who is not himself like the
{1233D] teacher, it would seem best to do so conjecturally
and not categorically.
Now it seems to me (speaking conjecturally on account 3
of my intellectual shortsightedness) that by an "appearance
during the day occurring in the imagination," he was refer-
ring to the vision and audition of things and words, seen and
heard by the saints,2 that were not caused by the presence
of some other person, but spiritually, not unlike a kind of
AMBIG U A TO JOH N
't£ Keel EV~XlJ(rlV. Ou yap 8d1 AtyEtV et1.uc; bcl 'tWV 9dwv 'tO
cpavracnov2 nav-rwc; bELV napt:ivat npoc; 81annrwcnv n;c;
cpav-rm:r[ac;, aA.A.a napa86l;wc; 't£ 1eal imt:pcpuwc; Kai µ~ nap-
6vwc; 1tpOC1W1tOU Kat (j>WVWV a[cr9YJ'tWV l,l~ K'tU1tOUl,l£VWV
81' atpoc; ~v cpav-racr[av evt:pyt:iv, WITTE &A.yt9wc; aKOUEtv
Kai opa.v -rov Ta 9da µucr-raywyouµt:vov . 'Ent:18~ yap niicra
cpavTac:r[a ~ -rwv napt:A.96v-rwv ~ Twv nap6v-.wv, -rwv Se
µ~nw y£voµtvwv nav.cmac:riv EITTLV ov8aµwc; · cr;x:tmc; yap
£CYTL Tote; ciKpotc; 81' t.aun;c; l,lEO'L'tEUOuc:ra, "aKpa St," q>ytµ[ ,
'tO 'tE cpav-ra<nlKOV Kai TO q>av-raITTOV, el; WV 81a µfoytc; n;c;
cpavTacr[ac;, cr;x:fo£wc; oucrytc; -rwv a1epwv, -ro cpav-racrµa y[vE-
-rm, 1t£pac; U1tapxov £Vt:py£iac; Kai na0ouc;, £V£pydac; µEV
'tOV cpav-raITTlKOU, 1ta9ouc; Se 'tOU q>aVTaO"toii, 'tWV 81a
µfoytc; tijc; cpav-racriac;, crxfot:wc; aUTWV unapxoucrytc; m:pl
aV'to, aAA~AOl<; cruvanwµtvwv aKpwv. I1av.a yap 'ta'. Ka.a
'tl TLVWV av.1Aaµ~av6µt:va evepydv A.tynai, nana Se -ra3
lWTO: 'ti illo1c; U7C01tL1tTOVTa nacrx£LV. Ta ouv Ka-raA.aµ-
~a:vov.a cpumKwc; ev£pyoucr1, -ra Se Ka,aA.aµ~av6µt:va cpv-
c:rtKwc; 1racrxoucr1, ntpac; tx:ov-ra na:9ovc; Kal tvepydac; tjv
npoc; c'iAAtJA.a KaTa -ro µtcrov c:ruvacpt:iav. ~La Tofrro SEiv tnl
-rwv 9£iwv -ro cpav.acr'tov ot£cr9m µ~ 1tap£iva1 voµi~w
1rp6crcpopov, end ouK fr1 µtAA£L 1rapt:ivm -ro 1ea0' u1t6ITTa-
cr1v tSiav npayµa-r£1wSwc; ~St] 1rap6v, Kai iiµa fltJbE 9dov
dvm 1tLITT£U£Tat, Tijc; Ka-ra cpuc:rtv aKoAov9[ac; 1tAfov fxov
AMBIGU M 19
perception. For it is not right to claim that in the case of di-

vine realities an actual image of them must necessarily be
present in order to impress itself on the {1236A] imagina-
tion, but rather that in such cases the imagination, in a man-
ner that is paradoxical and beyond nature, operates without
the presence of another person, and without audible sounds
vibrating through the air, so that the one being initiated into
divine realities truly hears and sees. For every mental image
is either of things past or present, because there can be no
object-based image formed of things that have not yet hap-
pened. 3 For the imagination itself is a relation that mediates
between two extremes. By "extremes" I mean the capacity
to imagine something and that which is imagined,4 from
which, through the mediation of the imagination (which is a
relation of two extremes), an image is produced, being the
end product both of the activity of the imagining subject
and the passivity of the imaged object, in which the two ex-
tremes have converged through the relational medium of
the imagination. 5 For whatever {1236B] apprehends certain
objects is said to accomplish this actively, whereas whatever
is susceptible to the apprehension of something else is said
to undergo this passively. Thus whatever comprehends exer-
cises a natural activity, whereas whatever is comprehended
experiences a natural passivity, and both this passivity and
activity have as a limit their conjunction in the mean term.
For this reason, in my opinion, we must not regard an image
projected by an object as suitable in the case of divine reali-
ties, for they are not the projection into the present of that
which by virtue of its own existence is already concretely
present, for if this were the case it could not be accepted
as something divine, since it possesses nothing beyond the
AMBIG li A TO JOHN
ouStv. Et yap ~1:.u:Ic; Ka9' ihrvov v{ncrwp cpav-ra~6µ£Vm Kai

opwµEv Kai cncouoµEv, 7tOAA<lKlc; µr]SEvoc; ovwc; TOU Aa-
Aofivwc; ~ 6pwµtvou, rroAAciJ µciAA.ov ypriyopofiv-r£c; alri-
9wc; oi aytot rrdcrov-rai -rofuo, TOU 0rnu £V£p1 ofiv-roc;
au-rote; ypriyopoucrt Ka,a rrapaSo;ov xaptv, 07t£f> f)f'ELc;
7t<l<YX£tV voµ~ <pt'.lcr£wc; Ka,a "C'OV urrvov dw9aµ£v.
4 "A.trnSij Si: VUK-roc; ottv" au-rov U1COA.aµ~avw Atym ~
-ri]v EV -rote; urrvotc; Ka,a 'VUX11V ytVOf!.EVtJV etKpt~ij TWV
f!EAA.Ov-rwv npayµa-rwv Ka,<iAtJttv, we; br' 'IwaiJ<p Kai ~a-
Vtf)A [see Gen 40-41:32; Dn 2:19], ~ 61t-racr{av -rtva 9£lwv
1tpayµa,wv Sta Tr)V eK rroAAijc; Ka9apO"C'l')"C'Oc; axpav a1ta-
enav Kai crapKoc; 6cp8aAµo'ic; ay[wv u1to1t[rrwucrav. "Ti)v
St wu 11YEl:,!OVtKofi nmwcnv" olµai Ka-r' fµcpacrLv at'nov
Atym -rove; µovo-rp61twc;, we; tv £LKOVt, Ka-ra Tr)V a1tAijv Kai
a:Stacr,awv -rou voEpou rrpocr~oAi)v -rote; ay[mc; npocrcpcu-
voµtvouc; "C'WV i,t£AAOV"C'WV rurrouc;.
Kayw µi:v ,au-ra cr-roxaO'TtKwc; 7t£pl "C'OUTWV 8appf)O'ac;
fcp11v, 4 Tijc; Ken' au-ra 1tdpac; Tr)V xaptv OUK Eilricpwc;, Sta
-ri)v TOii em-ra;avwc; K£A£UO'tV. El St -nc; TWV ELAtJ<pOTWV
-ri]v xaptv TOUTOtc; £V"C'UXOt, !!11 f!E -rijc; 1Cf>0'1t£Tda~ µtµtarro ,
MAil µciUov -rijc; £u1m8dac; anoSt;atw 5 Kc:iv ouSEµ[av tµ-
cpavTlKf)V SuvaµLv "C'OU <TK07tOU 't'WV 1tpon:8tv-rwv 6 rrapwv
txn A6yoc;.
AMBIGUUM 19
order of nature. For if we ourselves in our dreams at night

have the capacity to imagine various sights and sounds, fre-
quently seeing and hearing someone speak who is not physi-
cally present, 6 to a much greater degree the saints in waking
life are able to experience this, because what God, by means
of a {I236C} paradoxical gift of grace, accomplishes within
them when they are conscious, we experience in our sleep
according to a law of nature.
When he says "a truthful vision in the night," I take him 4
to mean either the precise comprehension of future events
by the soul during sleep (as in the case ofJoseph and Dan-
iel), or a certain vision of divine realities, which is visible to
the bodily eyes of the saints, by virtue of their extreme pu-
rity and dispassion. And when he speaks of "an impression
made on the governing power," I understand him to be
stressing the forms of future events that are manifested to
the saints, which occur in a unique manner, as if they were
seeing a picture, according to a simple intellective intuition,
which is without spatial or temporal extension.
Though I myself have not received the grace of experi- 5
ence in these matters, I nevertheless was emboldened to
speak of them conjecturally {1236D} in response to the one
who charged me to do so. 7 If, however, someone who has re-
ceived this grace should read what I have written here, let
him not censure my hasty and perhaps impetuous judg-
ments, but rather accept them in light of the obedience un-
der which I wrote them, even if what I have said has no ex-
planatory value for the subject at hand.
AMBIG U A TO JOHN
Ambiguum 20
'EK WU ai'.rrou Aoyou, de; ,6·
IIauA<¥ St d 1:1ev EK<popa ~v a naptcr;xev o -rpiw~

ovpav6~ {2 Cor 12:2}, 1eai ~ µtxpu; eKdvou np6oSoc; ~
ava~acru; ~ ClVClAlJ'VLc;.
2 <l>acriv o[ wic; 9dmc; cro<pwc; £[1[1EAE-rf]crav-rec; Aoymc; -rwv

6voµchwv Ka-ra nep!AfJtLv Ta µtv oucrlac; £ivai, Ta St.
cr;xfoewc;, Tel St xaptTO<; ~ anwAdac;. Otov oucr[ac; µtv, we;
chav Atyw<rLV "av9pwnoc;"· crxtcrewc; St, we; chav Atywmv
"aya8oc;" ~ "aywc;" ~ "cro<poc; av8pwnoc;" ~ -ro tvav·dov
"nov11poc; c'iv8pwnoc;" ~ "a<ppwv" ~ "a1ea8ap-roc;" (TO yap
np6c; -r[ nwc; t:XELV -rwv EK S1aµfrpou wic; tvav-rio1c; S1EL-
t;
Af]µµtvwv £Ka<r-rov ~ cr;xfoLc; 1tapLITTwcra StKalwc; wv £X£L
TllV 1tpoatpETLK~V i:;tv tvSux8ETOV 1tpocrayopEU£t), xapnoc;
St, o-rav "8eoc;" 6 av8pwnoc; TOI<; Myotc; OVO[l<l~l'JTat, 6 Sta
miv-rwv uni]1eooc; 8eciJ 1 £v6µevoc; av0pwnoc;, KaTa T6 ,
'Erw dna, GE.Di £OT£ {Ps 81(82):6; John 10:34}, OUT£ KaTet
<pU<rLV OUT£ KaTa crxtmv txwv TO dvat KaAdcr8at "8e6c;,"
aAAa KaTct 8t<rLV Kai xaplV YEVO!,lEVO<; TE Kai ovoµatoµE -
VO<;· ~ yap xaptc; 'tijc; 8£WCYEW<; 1 CloXETO<; £<J'Tl TCaVTa1ta<rLV,
otiK txoucra niv olavouv SEKTLKfJV fou'tijc; t v Tfi <pucrn
Suva111v, £TCEi OUK £Tl xaptc; £ITTLV, aUa tijc; KaTa T~V
AMBIGUUM 20
Ambiguum20
Had Paul been able to express the experiences gained

from the third heaven, and his progress, or ascent, or as-
sumption.1
Those who with wisdom have studied the divine words 2
say {1237A] that names are predicated of things according to

the following three comprehensive categories: some names
are predicated of an essence, others of a condition,2 and still
others of grace or perdition.3 A name of an essence, for ex-
ample, is when they say "man," while that of a condition is
when they say a "good," or a "holy," or a "wise man," as well
as the opposite of this, namely, a "wicked," or "foolish," or
"impure man" (for the category of condition, in setting forth
the way a particular thing is somehow related to something
else 4 in the case of diametrical opposites, rightly names it on
the basis of what characterizes its freely chosen, habitual
state). Again, a name indicative of grace is when man, who
has been obedient to God in all things, is named "God" in
the Scriptures, as in the phrase, I said, you are Gods, for it is
not by nature or condition that he has become and is called
"God," but he has become God and is so named by place-
ment and grace. 5 For the grace of divinization is completely
unconditioned, {1237B} because it finds no faculty or capac-
ity of any sort within nature that could receive it, for if it
did, it would no longer be grace but the manifestation of a
A.MBIG U A TO JOHN
q>ucrtKi]v 8uva1:uv i:.vt:pydac; q>avtpwcnc;. Kai oihw yt: 1raA1v

oliK £<TCm 1rap<i8o~ov TO y1v6µt:vov, d KaTa St:K"nK~v 8u-
va1:uv q>ucrt:wc; ~ 0twcnc; ~v. <l>ucrt:wc; yap av t:LKOTwc; tpyov,
a.AA' OU ernu 8wpov ~ etwcnc; £0"Tat, Kai Suvricrt:Tat Kai
q>licrt:L 0t:oc; 6 To1ouwc; dvai Kai Kupiwc; npocrayoprurn0m.
Ou8tv yap aUo 1ea0i:.<TCt]K£V ~ KaTCI'. <j>UCTLV £Kll<TTOU TWV
OVTWV 8uvaµtc; '1 q,ucrt:wc; 1tpoc; i:.vi:.pyt:tav cmapa~aTOc;
KiVtJCTLc;. Tiwc; St Kal t~iCTTY)CTlV £aUTOU TOV ewuµt:vov ~
0twcnc;, d Tote; opOLc; n)c; q>ucrt:wc; au~ 1tt:plt:LAY)1tTO, CTUV-
LSt:tV OUK txw. UcrauTwc; St Kal EK TOU tvavriou "a1tWA.t:1av"
Kal "q8riv," Kal "ulouc; anwAdac;" Uohn 17=12; 2 Th 2:3J Kal
Tct TOLaUTa 1tpocrayopt:UOUCTl TOUc; TO µfj OV KaTct 81a0t:CT!V
fouTotc; t'.mocrtjcrav-.ac;, Kal Tote; Tp01t0tc; aim;, Sta 1ravTwv
yt:voµtvouc; napt:µq>t:pt:"ic; .
3 OIµat TOIVUV TOV liyLOv TOUTOV Kai µtyav StS<icncaAOV
brl vouv Tct 7tpot:1priµtva Aa~ovTa ~v tv TOUTotc; ap1ra~v
Toti ayiou a1to<TT6Aou OLaCTKt:U<icra1, npocrq,uwc; EKaCTT~
TfjV apµ6toucrav q>wvi]v a1rovdµavTa. ~Lo "1rp608ov" µEV
auTov unovow Atyav ~v i:~w n)c; cpucrtK~c; a.v<iYKric; TOV
ayLov a.1r6cr-roAov KaTa~cracrav ~c; a.pt:n)c; KaTct ~v £~Lv
cma0t:tav, Ka0' ~v ouSt:µiav ELAETO 1tpoc; TfjV cpucrLV £X£LV
1tpoatpfot:wc; CTXECTLV, we; Kai aun)c; tijc; Ka't' atCT0Y)CTlV q>U-
CTlK~c; tvepydac; i:~w yev6µevov, µaUov St 1eal TaUTY)V
1rpoc; 1tVwµaT1Ki]v l~Lv µt:-ra~aA6vTa· 2 "a.va~acrLv" St TfJV
Tt: TWV aicr01']TWV nav-rwv a.1t6Amjnv, OUK £'TLi:.vt:pyouVTWV
~ ivt:pyouµtvwv nap' auTQ KaTa ~v afo0tJcrtv Kal ~c; 1rt:pl
AMBIG U UM 20
natural activity latent within the potentiality of nature. And

thus, again, what takes place would no longer be marvelous
if divinization occurred simply in accordance with the re-
ceptive capacity of nature. Indeed it would rightly be a work
of nature, and not a gift of God, and a person so divinized
would be God by nature and would have to be called so in
the proper sense. For natural potential in each and every
being is nothing other than the unalterable movement of
nature toward complete actuality. How, then, divinization
could make the divinized person go out of himself, I fail to
see, if it was something that lay within the bounds of his na-
ture.6 In the same manner, but in the case of what is con-
trary; [1237CJ the sages give the names of "perdition," "Ha-
des," "sons of perdition," and the like, to those who by their
disposition have set themselves on a course to nonexistence,
and who by their mode of life have reduced themselves to
virtual nothingness.
I think that our great and holy teacher, in elaborating 3
on the rapture of the holy apostle Paul, had the aforemen-
tioned principles in mind, and thus appropriately assigned
to each aspect of the apostle's experience the most fitting
name or word. Thus I am of the opinion that he uses the
word "progress" to name the habitual state of virtuous dis-
passion, which established the holy apostle above the level
of natural necessity, for in his dispassion he entered into no
voluntary relation with nature; indeed he went beyond even
the natural activity of sense perception itself, or rather he
transformed even this into a permanent spiritual state. By
"ascent" the teacher designates both the abandonment of all
sensory objects-which no longer affected or [1237D} were
affected by the apostle's senses-and the transcendence of
AMBIGUA TO JOHN
atrta Ka"ta <pUCJlV £V rrveuµa,t yvwcrnKfjc; 0ewp(ac; urrtp~a-

CJ'LV' "av<iArpjrtc;" Se niv tv •Cf' E>eciJ yevoµevriv au-rciJ µe,a
,afrra µov11v -re Kai i'.Spue11v, ~v rrpoe1<p6pwc; "av<iArpjriv" 6
S18aC1KaAoc; drrev, we; rra06v-ra µa>J.ov ~ Spacrav-ra -rov
arr6e1.0Aov 'tf]V av<iA,]'jrtv tv6e1Kvuµevoc;. 'H "av<iArit1c;"
yap rra:0oc; tcr.l wu avaAaµ~avoµtvou , bitpyeia St wu
avaAaµ~a.vovwc;. 1'lv w1yapouv <pucrtKwv ,e Kai cr;xcr1Kwv
6voµchwv urrfipxe KUptoc; 6 ClTCOCJ''TOAOc;, Ka'Ta -re q>t>C1LV Kai
axtcriv U7!t:pE~tJ niv KAfje11v, UTCEP <pucnv Kai ape-ri]v Kai
yvwe11v av0pwrriv11v revoµevoc;. Ou Se µaUov arrdpwc;
cmtSet 0dou 6v6µawc; , 'TOU'TOU Ka"ta xap1v µ£'Ttaxe 'ri'jc;
tl~crewc;, E>eoc; av-ri navroc; lv.Aou rrpoe16Tioc; 6v6µawc;
cpt>C1lKOU TE Kai oXETLKOU .ft avaA11te1 Kai yev6µevoc; Kai
KaAouµevoc;.
4 "H Kai TCa:Atv ovTw· "rrp6o6oc;" µtv EITTLV ~ TCav,eA~c;
KaT ape,i]v Tfjc; cpucrewc; lipvricnc;, "avci~mnc;" 8i: ri '"t'WV tv
olc; £ITT1v ri <pu,nc; uTCtp~aC1Lc;, Atyw 8i: -r6nov Kai XP6vov,
tv olc; fJ TWV OV"tWV fo-riv UTCOCT"t'ae11c;, "avcUrit1c;" Si: fJ TCpoc;
tt
'TOV oii Ta 1rav-rn Kai S,' oii Kai £1~ ov {see Rom n:36}, we;
rrpoc; rrtpac; '"t'WV OAWV, Ka-ra xaptv a1roKa-rcicnae11c;. Kai
filwc; 8e <pavm, "TCp6o86c;" £CT'"t'LV iJ Sta Tfjc; rrpaKTLKfjc; <pl-
Aocrocp(ac;, we; 81Sae11eaAou -rou arroC1T6Aou, -rwv avwu µa-
0ri-rwv de; ape'ri]v rrpoKa0~Y'lmc;· SeT yap tv rrav-rl 1tpo-
rropeuee18at -rwv µa0rrrwv -rov S18a:C1KaAOV, rrpoc; TI]V TWV
Ka0l]KOVTWV EVt:pyt:tav· "ava~aC1Lc;" 8i: rJ 81a 'ri'jc; <pUC1lKfjc;
0ewpiac; tme1-rriµov11e~ -rwv tv wTc; oucr1 Mywv rrepfA11t1c;,
"ava1.rit1c;" 8i: ri eucre~~c; 'ri'jc; cUri0ouc; Kai 8eoAoy11efjc;
412
AMBIGUUM 20
natural cognitive contemplation in the spirit, which reflects

on those objects. "Assumption" is the name given to Saint
Paul's subsequent remaining and abode 7 in God, which the
teacher appropriately called an "assumption," indicating
that this was not something that the apostle accomplished,
but rather experienced. For while an "assumption" is the
passive experience of the one being assumed, it is the activ-
ity of the one who assumes. From that point forward, the
apostle left behind the names pertaining to nature and its
qualities that had properly been his, for he transcended hu-
man nature, virtue, and knowledge.8 {I240A} And the name
of God, which formerly stood at an infinite distance from
him, he came to share by grace, becoming and being called
God, in place of any other natural or conditional name that
he had prior to his assumption.
Or, again, along these same lines, "progress" is the com- 4
plete r~nunciation of nature through virtue, whereas "as-
cent" is the transcendence of those conditions in which na-
ture finds itself, that is, place and time, in which beings have
their existence. '~ssumption," moreover, is the restoration
of all things by grace to ffim from whom they came forth, and
through whom they were made, and to whom they strive, as if to a
universal boundary. And, again, to put it differently, "prog-
ress" is the apostle's {1240B} progressive guidance of his dis-
ciples to virtue by means of practical philosophy; for he is
their teacher, and it is necessary that in all things a teacher
should be advanced beyond his disciples, so that their
proper duties can be fulfilled. '1\.scent" is the scientific com-
prehension of the intelligible principles in beings through
natural contemplation, whereas "assumption" is the pious
and ineffable initiation into true, theological wisdom. The
AMBIG U A TO JOHN
O"O<p(ac; apptj-roc; ~.UJt]O"Lc;. "Tph"ov St oupavov" Ka'ta <J't'O-

xaO"[lOV dvm VO[ll~W wuc; 1tEptypa<pOV'tac; opouc; tijc; TE
npaK'tLKfjc; cptt..ocro<p[ac; Kal -rfjc; <pVO"LKfic; 9ewp [ac;, Kal -rijc;
8wt..oytKfic; [lVO"Taywy(ac; wiic; injr11t..0Ta-rouc; t..6youc;, ij-rot
-ra wirrwv m:pa.a, tnetS~ f!l-rpov fo-r[ -rt KaTaA~tewc;
apE't'fjc; Kai Cf>UO"EWc; Kat tijc; far ' Cl[l<pOtV 8eot..oy(ac;, ava-
Aoywc; Ka,a Cf>UO"LV EK<lO"'t~ 'tWV OV'tWV 11:apa ewu 1tpOO-tJp-
[lOO"[le\lOV, tv olc; opmc; Kal 11:tpamv 6 [laKaptoc; Cl1tOO"'tOAOc;
-rouc; 'tWV ELP11[1£VWV Ka'tct 'tO t<pLKTOV 1tapEA8wv Aoyouc;
tytvE-ro. Et yap 1tEptypa<p~ 'tWV tv.oc; 8LEtA1'][1[1£VWV Ka'tct
<f>UO"lV E<TTLV "o oupav6c;," Kai opoc; 1t<lV'tWV 'tWV {mo afo81']-
01V, Stjt..ov6-rt Ka'ta -rov tijc; avaywyfic; 11.oyov Kai 11:iicra
1tEptypa<pOUO"a wi,c; m:p[ 'tLVOc; apEti'jc; ~ yvwcrewc; Aoyouc;
A~;tc;, we; opoc; 'tWV opt~0[1£VWV Kai 7tt:pac; TWV 1tEptyeypaµ.-
[lEVWV, TP07tLKWc; "oupavoc;" OVO[l<l~E'tal.
5 "H 1tMLV ".p[-rov oupavov" dvat -rvxov, <pl']<riv rJ fpmpf],
-rac; U1t£p fJf!iic; 1tpoc; 'tO avw Ka8' dpµov -rpEtc; 'tWV ay[wv
ayyiAwv -ra;nc;, Ct0"1tEp t:<p8acrev i'.crwc; o aywc; ITavt..oc;,
-rate; 'tWV Ka-r' mhov yvwo-EWV a1to<pa<rEO'l TWV Ka't' h:dvouc;
-rac; Ka-ra<pao-Etc; µ.uoU[lEVOc; , Kai -rate; 1ea8' unepoxriv -rwv
OIKELWV cr-repfJcrEcrt -rac; EKELVWV ~Etc; [llflOUl,lEVOc;. rracra
yap <pucrtc; 'tWV AoytKWV Ka'ta ~v fou-rrjc; -rci;tv Kal Suva-
fllV tijc; U1t£p au~v ouo-[ac; Kai -ra;ewc; 'tctc; yvwITTLKetc; t:;Etc;
-rt: Kai 8tcretc; Kal3 Ka-ra<pacretc; mEpl'J'tLKwc; -rate; Ka-r' au~v
acpatpe·nKatc; Cl1tO<f>Cl<YEO"l µuci-ra[ 'tE Kai [ll[lEL'tat, Kat £<J't'LV
AMBIGUUM 20
"third heaven" - to hazard a conjecture- most probably sig-

nifies the boundaries that circumscribe practical philoso-
phy and natural contemplation, as well as the highest prin-
ciples of theological mystagogy; in other words, their limits,
since there is a certain measure to the comprehension of
virtue, and of nature, and of the theology pertaining to both,
and this is determined for all beings by God in a manner ap-
propriate to the nature of each. Now it was these boundar-
ies and these limits that the blessed apostle reached, after
he surpassed, as much as was possible, the principles of the
{I240C] aforementioned realities. For if the outer bound-
ary of all that is contained by nature within these limits is
"heaven," then it is also the boundary and limit of all that is
perceived by the senses, and thus it is clear, according to the
principle of anagogy; that every termination, which circum-
scribes the principles of a particular virtue or form of knowl-
edge, inasmuch as it is the boundary of things bounded, and
the limit of things delimited, is understood figuratively un-
der the name of"heaven."
Again, when Scripture speaks of the "third heaven," it 5
may perhaps be referring to the three successive orders of
holy angels that are immediately above us, which Saint Paul
may have reached, being initiated into their positive affir-
mations through the negation of his own cognitions and
imitating their permanent habits of mind through the tran-
scendent negations of those proper to himsel£ For every na-
ture of rational beings, in accordance with its order and po-
tential, is initiated into and imitates the cognitive states,
propositions, and affirmations of the order and essence
above it, and it does this by way of privation, [1240D] that
is, through the apophatic negations of what is proper to
AMBIGUA TO JOH
~ Ka-ra n)v yvwcnv -rwv unt:pKt:q!tvwv Ka-racpacnc; -rwv foro-

~E~tJK6-rwv an6cpacrtc;, 4 Kai tµnaAtv -rwv uno~E~l]KUtwv5 ~
Ka-ra TI]V yvwolV a1t6cpacnc; 'TWV tl'ltEPEXOUCTWV Ka-racpacrL<;,
!!£Xpt -rfjc; itaO"WV Ka8' U'TCEpOxrJV ClVW'tC('Tl')<; Cj)VCTEWc; 'tE Kai
-ra;t:wc; anocpa-rtKw<; 1tpoo8t:uoucra, ~v µt:-ra 1tacrac; -ra;t:tc;
'tE Kai Suvaµt:tc; ~ aµEcroc; TCEpi 0EOV 8ta0£XE'Tat Ka-ra n)v
yvwcrtv a1t6cpamc;, un' ouOEVoc; nav-rt:Awc; Ka-racpaO"KOµEVl]
'tWV ovrwv, µ~ ov-roc; AOt'TCOV opou -cwoc; ~ 7tEpa-roc; WU
'TaUTYJV 1tEptAap~avovwc; "CT]V cm6cpacnv. ll(J'T[Ep yap 'tWV
a[cr0YJ'tWV Ka-ra Cj)UO"LV cm6cpacr(c; £ITTt 'Tel VOY)'ta'., OV'TW Kai
tv -rate; cruµrrAripoucrat<; -rov a:vw Kocrµov oticr(atc; 'TE Kai
SuvaµEcrtv al 'TWV npw-rwv Ka-ra n)v 1tt:pi 0EOV yvwcnv
tl'ltt:poxai Sta n)v U(j>EO"IV -rate; i,u:-r' amac; anocpaO"KOV'tat.
6 De; yap ant:p ~p.dc; VOELV OU 8uvaµE8a , Wt<; vntp ~µac;
ayiotc; ayytAotc; ELO"i VOYJ't<X, oihw Kal Wt<; vntp ~µac;
cty[otc; ayyEAot<; -ra µ~ voouµEVa Wt<; U1tEp amouc; ay(ot<;
ayy&otc; dcri vori-ra, Kai OV'tW Ka8' t;rjc; a1ro Svvart:wi; t:l<;
ovvaµtv {Ps 83(84):J] ava~a(vwv 6 Myoc; 1<ai {njroup.EVoc;,
Kai rracrac; ,a;t:t<; 'TE Kai Suvaµt:tc; 6ta~a(vwv de; 'TO appYJ-
'TOV -rE Kai avoriwv A~yEt Kai ;cav-rEAW<; ayvwcrwv. "El" w[-
vuv Ka-ra 'TOV Aprnrrayfrriv ~lOVUCTtOV, " al µtv arroq,a:crEtc;
bri 'tWV 8dwv MYJ8dc;, al St Ka-racpacrt:tc; avapµocnot TfJ
Kpucpt6'TY)-rt ,wv arropp~-rwv," dx6-rwc; 6 8E0"1CfoLOc; a7t6crw-
Aoc; rracrwv -rwv Ka-r' amov yvwcrt:wv anocp~crac; n)v v6ri-
mv, Kai TCClITTJ<; U1tEpavw yEv6µt:voc; 'tWV OV'tWV crxtat:wc;,
AMBIGUUM 20
itsel£ In this way, the positive affirmation of the knowledge

of what is ranked above is a negation of the knowledge of
what is below, just as the negation of the knowledge of what
is below implies the affirmation of what is above, progress-
ing by way of negation until it arrives at that nature and or-
der which, being the highest of all, transcends all the rest,
after which-after all the orders and powers have been tran-
scended-there follows the immediate negation of knowl-
edge concerning God, a negation beyond any positive affir-
mation by absolutely any being, since there is no longer any
boundary or limit that could define or frame the negation.
For just as intelligible realities are the natural negation of
the objects of sense perception, so too, among the beings
and powers that fill the upper world, the transcendent
knowledge that the highest have concerning God {1241A} is
negated by those that come after them, owing to their lower
order.
For just as we are not able to grasp with our intellect the 6
things that are intelligible to the holy angels that are above
us, so too, these same angels, who are above us, are not able
to grasp the things that are intelligible to the angels who are
above them, and so on in order of ascent, so that the mind is
raised up and elevated from power to power; passing through
all the ranks and powers, until it reaches a limit in that
which is ineffable, incomprehensible, and absolutely un-
knowable. "If," according to Dionysios the Areopagite, "ne-
gations respecting divine things are true, whereas affirma-
tive statements are unsuitable for the hiddenness of things
that are ineffable,"9 it is likely that the divine apostle, hav-
ing negated the intellectual understanding of all cognitions,
and finding himself beyond every relation to being, was
AMBIGUA TO JOHN
OVTE EV c,wµart {2 Cor 12:2), Ka8wc; £bre-v, d1e&rwc; ~v, EVEp-
youcrav ou1e tx_wv -riJv afo8rimv, ov-rE fr:roc, au81c; wii c,wµ.a-
wc, {2 Cor 12:2}, apyoiicrav txwv TI]V vo11cnv Ka-ra TOV
Katpov -rf)c; aU"t'f) YE'VO[l-£Vl]<; apnayij<;, 1Ca8' ~V a<ppacnwc;
T£ Kai ayvWCT'tW<; "tlVCl b£t<lf'£'VOc; Ka'tct !,!1.>l'JOlV ll1tEpKOCT[l-lOV
p~!,!aTa crryfi -rav-ra -riµ~crac; t<puAat£ 1ta-v-r£AW<; avi:.K<popa,
we; !,!~T£ voii vofjcrat, µ~-r£ yAwcrCTf'Jc; AaAfjcrai, µ~T£ a1eofjc;
au-ra 8ttacreai Suva!,!EVWV.
7 I101d Si:., Ka8wc; oi 1t£m:1paµtvo1 <pacr[, -riJv µtv i:.v -rfi
A£X8Eicrn "1tpo68~" -rf)c; ap£Tfj<; TEA£Lav 1tpat1v '!CIOTIC, 6p8~
Kai q,o~oc; de; eeov av68euwc;, -ri]v St Ka-ra ~v "ava~a-
crtv" a1t-ratITTov c:pucrtK~v 8ewp[av 61.:rric, /3E/3a{a [see 2 Cor
1:7) Kai aAw~11wc; CJ'UV£Crt<;, TI]V 8t Ka-ra ~v "ava:Arpi,1v"
8i:.wcrtv aya:Jr'] "t£Ada {see l Cor 13:13), Kai VOV<; wic; OUCJ'L
Ka8' unEpo~v 1t<i!,!1tav tKoucr[wc; 1tE1tl] pw µi:.voc;. Kai -rfjc;
µtv npaK-rtKfjc; <ptAocroc:p[ac; na:Atv lpyov dvai, q>acr[, 1taCTl]c;
-rov voiiv i:.µ1ta8ouc; c:pav-racr[ac; Ka8apov 1ea-rao--rijcrai, -rfjc;
St <j)UCTLKfjc; 8ewp[ac; 1t<lCTY)c; -rfj<; E'V -rote; oucrt, 1eae· ~v ai-r[a:v
unapxoumv, MYJ8ouc; yvwcrewc; au-rov t1t1~µova S£"itai,6
-rfjc; St 8rnAoytKfjc; µucr-raywy[ac; 0µ01ov 8£4> Kai foov, we;
E<j>LKTOV, Tfi xapm Ka-ra ~v tt1v 1t0Lfjcrat, µtJS£voc; TO
CJ'UVOAOV frt -rwv µe-ra E>Eov Sux Tt]V U1t£po~v O'VTa
vo~µova.
AMBlGUUM 20
obviously neither in the body, as he himself said, {1241BJ since

his power of sense perception was no longer active, nor again
outside the body, since his power of intellectual understand-
ing was inactive during the time of his rapture, according to
which, in a manner that was ineffable and beyond cognition,
he received certain words in the course of his initiation into
things beyond this world, and, honoring them by silence, he
shielded them from all expression, for they were not such as
to be understood by the intellect, spoken by the tongue, or
even received through hearing.
As those who have experience in these matters say, in the 7
aforementioned "progress" it is right faith and the genuine
fear of God that bring about the perfect practice of virtue.
With respect to "ascent," sure hope and sound understanding
bring about unerring natural contemplation. With respect
to "assumption," perfect love, and an intellect completely
and voluntarily blind to beings by virtue of its condition of
transcendence, brings about divinization.10 And, again, they
say, the task of practical {r241CJ philosophy is to purge the
intellect of all impassioned images, while that of natural
contemplation is to show forth the intellect as understand-
ing the science of beings in light of the cause that created
them, while the aim of theological mystagogy is to establish
one by grace in a state of being like God and equal to God,
as much as this is possible, so that by virtue of this transcen-
dence he will no longer give any thought to anything after
God. {1241DJ
AMBIGUA TO JOHN
Ambiguum 21
'EK -rou auwu t.61 ou, de; -r6·
Ov8' av avTOV Svv178fjvat xwpfjcrat TOV KQ'.'TW KOCTµov

Uohn 21:25}, 'Iwavvric; 6 -rou A6you 1tp66poµoc; , ~
µt:yat.ri Tijc; aAt')0dac; cpwv~, 6twp[~no.
2 EuKmpov ~v Kaµt rcpoc; -rov aywv 'TOUTOV Kal µtyav -rfjc;

Mt)0dac; 6tSaCTKaAov, -ro i,t.£1 £0oc; opwv-ra -rfic; au-rQ rcapa
E>eou So0dcnic; aocp[ac;, dm:Iv om:p ~a~[6, 6 -rwv rcpo-
(f>t')'t"WV Kal ~acnA£WV E1Cl<Tr)i,t6-ra-roc;, rcpoc; -rov 0£6v, -ro
lirc£tpov -rfj<; tv rcacnv auwu µt:yaAet6-rriwc; Ka-rarct.aydc;,
tv0ea<r-rLKWc; a1tecpety~aTO, Atywv· lBavµacrrw817 ry yvwcr[~
(TOV it iµov, t:Kparau:ie,,, ov µ1 Svvwµat 7rpo~ avtjv [Ps
138(139):6}, we; ~v 6[Katov, !,lMl<r-ra eauµa-rl µ6vy 1C£pl-

ypayac; tjv a1tep[ypacpov Suvaµtv, OUK txwv rooe[ 1[0l
1t£pl -rwv av£cpluwv -rfic; '!roxric; tpdam -ri]v 1toAuKlv11-rov
~<lO'lV" Ketµ£, we; £l1tOV, etpKt:fo0at 'tOV EK WU 0auµa~£lV 0'0-
(f>OU 6t8aCTKClAOU C11J\/£0'LV ayLacrµov Koµ[craaem , Kal l-l'l
1t0Au1tpayµovdv, 1rwc; Kal -r[vt Myy 1rap' iO"Top[av, cbt£p
0da cpwviJ wTc; ayl0tc; i,t.ucr-rtKwc; 6v6µa-ra -rt0£tK£v,
MA~AOLc; 6 St6aCTKaAoc; rcept-rpbm, Tov viov -rfj~ f3pov-rfj~
[Mk 3=17} 'Iwavvriv "rcp66poµov" {see Mt 3=3; Lk 1:76, 3:4}
tv-rauea 1tpocrayop£t>WV. 'E7m6iJ St Kal -rfic; £1)1[£L0dac; 'lrO-
Av~ icrnv o µur86~ [see Mt 5:12; Lk 6:23}, tvwAijc; µaAtcr-ra
wt~ ryyovµivot~ 7rEi8ur8a, (see Hbr 13:7) Kt:AwouCTrjc;, Kal
420
AMBIGUU.\>l 21
Ambiguum21
John, the forerunner of the Word and great voice of

the lruth, affirmed that the lower world itselfwould not
be able to contain them.1
Upon seeing the immense wisdom that God gave to this 2
holy and great teacher of the truth, I had good reason to ad-
dress to him the verywords that David (that most illustrious
of prophets and kings) addressed to God, for being struck
by God's boundless magnificence in all things, he was in-
spired to say: Your knowledge is too marvelous, it is beyond me;
{1244-A} it is very difficult, I can never attain it. And this was
not unwarranted, for only by some marvel could he describe
such indescribable power, there being no other support for
the shifting foundation of his soul in the face of realities be-
yond explanation. As for me, it would have been quite suffi-
cient, as I had said, to receive a blessing solely by marveling
at the mind of the wise teacher, and not to be overly inquisi-
tive concerning how and why; contrary to the literal sense of
Scripture, he reassigns the names that the divine voice has
mystically bestowed upon the saints, for in the passage cited
above he refers to John,2 the son of thunder, as the "forerun-
ner."3 Yet since the reward of obedience is great, and more
so because the commandment orders that we obey our superi-
ors; and since I also know that to stud)\ and know and search
421
AMBIG UA TO JOHN
a;rolaom x:ai yvwvat {see Ps 45(46):n] x:at Epwvq.v rac;

I'pa<pa~ Uohn 5:39], Kai µdt:rq.v rov BE.lov v6µov 1µipac; x:a/
vv1er6c; {see Ps 1:2], tv wic; di lxoucn µaAlITTa Kt:l[lEVOV
lyvwv, wii -re oKvou Kai njc; a,m8dac; -rov Kiv8uvov
i><popwiu:voc;, o.oxaa-rlKW<; 1tt:pi WUTWV K«Tct SuvaflLV
Epw, -raic; vµwv 9appwv -rwv tm-ra~av.wv euxaic;.
01flat -roivuv -ro 1tap' la-ropiav dptjflt"Yov •4> 9rn<p6pep
wu-rep 8t8acncaAep, napa-rL0e11tvep -rov wii "Xpia-rou 1tp6-
8po11ov" av-ri WU Tfjc; "~povnjc; u[oii," µ~ 8uvacr9m aUwc;
~ Ka-ra eewpiav oµaAi~ecreai. Movri yap aiS.11 't"WV Ka-ra
~v [a-ropiav ill~Amc; av-r1Keicr9m 8oKouv"tWV fo-riv 6µa-
Alcrµ6c; , we; ~v tv oAolc; aA~9nav cmA~v oiicrav Ka-ra ~v
<j>UOW ClCTW[lelTW<; E[l<pa(voucra, [l~ CTU!,maxuvOµn>tJV -raic;
cpwvaic; ~ wic; crwµacnv. DITTtep ouv 6 µtyac; Ban"tlcr~c;
'Iwavv11c; tppteri "1tp68po11oc;," we; 1tp6c; TOV at..119wc; npocr-
OoKWflEVOV, Kai <pwv~ 1tp6c; A6yov, we; -rou-rou fltJVU't"lKW<;
1tpo11youµtvri, Kai Auxvoc; 1tp6c; ~ALOV, we; TE;(VlKOV n : Kai
9E"tLKOV Kai np6aKalpov <pwc; npoc; <j>UCTlKOV "tE Kai OUCTLw&c;
Kai a-rtxvacrwv Kai aLWVLOV <pwc; Kai acr~ecrrov, oTµal Se
O't"l Kai we; µe-ravma {see Mt 1:4, 3:2; Act 19:4], ~v 1tp6
aunjc; Ka-ra <j>UO"LV imapxoucrav 0LKaLOCTUVf1V !-(ET a~v
Ka-r' otKovoµiav yevoµtvriv KtJpt'.>-r-roucra, oihwc; ol11m x:av-
-rau8a -rov 9e6cppova wiiwv 8l8aCTKaAov Sia wii 1tap'
lcr-ropiav dneiv "np68poµov" -rov µtyav an6o.oAov 'Iwav-
vriv napmvi~acr9ai 9tAetv, o-rmep Kai 'Iwavv11c; 6 µtyac;
tuayyEALa~c; EV •4i KaT au-rov EuayyEAi4,1 1tp68poµ6c;
tern wii St' av-roii µrivuoµtvou µuo.LKw-rtpou Kai µd~ovoc;
422
AMBIGUUM 21
the Scriptures, and meditate day and night on the divine law, is
placed among good [1244B} and proper pursuits, I shall
speak of these matters according to the measure of my abili-
ties and by way of conjectures, having placed my confidence
in the prayers of you who charged me with this task, for I
fear the danger of delay and disobedience.
I think that what the inspired teacher said, when, in con-
trast to the literal sense of Scripture, he called John the
Evangelist the "forerunner of Christ" instead of the "son of
thunder," cannot be resolved by any means other than spiri-
tual contemplation. For this alone is capable of smoothing
out the apparent contradictions perceived among different
elements on the literal level of things, revealing, in an incor-
poreal manner, that the truth present in all things is by na-
ture simple and free of the thickness of words or bodies. We
mow that the great John the Baptist was named "forerun-
ner" in relation to Him who was truly expected, and thus he
was like a voice in relation to the Word, heralding the lat-
ter's advent. He was like a lamp in relation to {I244C} the
sun, that is, an artificial, conventional, and temporary source
of illumination in relation to the light that is natural, essen-
tial, nonartificial, eternal, and inextinguishable. 4 He is also,
I think, like the call to repentance in relation to righteous-
ness, which by nature exists before repentance, but which
by dispensation appears after it. In the same way, I believe
that when the godly-minded teacher, in contrast to the lit-
eral sense of Scripture, called the great apostle John by the
name of "forerunner," he wanted to suggest that the great
Evangelist, by means of his Gospel, is the forerunner of a
greater and more mystical Word, which he points to, but
423
AMBIG U A TO JOHN
Aoyou, Kal ypaµµaol ,unw9flvai Kal q,wvfi y).wa<TtJ~

aapKLVtJ~ ptJ9fjvm µ~ Suvaµtvou.
4 L'TOtxdwat~ yap w~ 1tpo~ TY]V £1ttytvoµlvtJV £KctITT'O't'E
'TOL~ St' au-rwv inj.rouµtvot~ Kai TO naxo~ "t'OU <1wµa-rtKOU
<ppoviJµaw~ nvwµa-rtKw~ fouTwv cmottoumv ~ Kai tmyE-
VtJ<Yoµtvriv t~ ua-rEpov yvwatv, µE-ra TiJv Tc.iv Ktvouµtvwv
<1uv-rEAEtav, ~ ,wv aylwv Euayye).(wv tmi <J'UITpacpfJ.
l"la,rep yap o voµo~ O'WtXELW<J't~ ~v, KaTa ~v .tw~ tµcpat-
voµtv11v auT4'> yvw<1LV, 't'WV St' amoii £.i~ XptC!TOV -rov tv
<1apKi Aoyov 1ra1Say,,.ryovµlvwv {Gal 3=24-25} xai •4'> Euay-
YEAL<¥ xaTa ~v avwii ,rpw-rriv napovalav O"UVayoµtvwv,
oihw Kai TO a:1 Lov EuayytAwv motxdwai~ lITTt -rwv 81'
au.au d~ Xpurrov Tov tv nvt:vµan Aoyov m1.1Saywyov-
µtvwv, Kal T4'> µEA.AOV"tt Koaµ~ Ka.a Tf]V 8w.tpav auwii
napouO"lav <1uvayoµtvwv · fatEtO~ yap aapt Kal 1tvEuµa
£ITT'tV o amo~ Ka't'a Tf]V EKClITT'~ 'tfj~ yvwaEW~ civaAoy[av
't'OUTO ~ £KELVO ytVOfti:VO~· 1tci~ yap Myo~ qiwvaT~ U'J't'0-
7tL7t't'WV Kai ypaµµaat, 9a(>(>w 8t EinEiv, o-rt Kai nav vo11µa,
v4'> Tunw9f1vat 8uvaµt:vov, a.otXEtwaew~ ouStv 8tt:VfJvoxE
.a U1t'Ep au.~v flflVUOU<J'fl~.
5 fito Kai "'['£a<1apa 1'0V apt9µov unapxt:t "'['(l EuayytAta,
w~ TOI~ U7t0 arcr011<1tV £'ti Kal q,9opav OUO't .tw~ xwp11,a.
Toaaii-ra yap Kai 't'Cl ITTOLXETa -runavet 't'OU Koaµou "t'OUTOU,
Kai -rfoaapt:~ naltv apfial [see Wis 8:7}, tt wv 6 Ka"ta 8La-
votav nvwµaTtKo~ <1UV£ITTflKE KOaf!o~, rva ,ov -rtw~ tv
~f!LV VOfl't'OV KOO'i:,tOV, Kai 1'0V f:v 4'> foµt:v, 7tEpL1 pa<pn Tfj~
AMBIGUUM 21
which cannot be expressed in letters nor uttered with

sounds made by a tongue of flesh.
For the written form of the Holy Gospels is but elemen- 4
tary instruction when compared either to the knowledge
that is acquired unfailingly by [1244D) those who are lifted
up through the Gospels, and who spiritually remove from
themselves the thickness of corporeal thinking, or to the
knowledge that will be acquired after the future consumma-
tion of the things that are now in motion. For in the same
way that the law, when compared to the knowledge hitherto
manifested through it, was but elementary instruction for
those who through it were being tutored unto Christ, the in-
carnate Word, and who were being gathered together for
the Gospel that would be preached at His first coming-so
too, I say; is the Holy Gospel but elementary instruction
for those who through it are tutored unto Christ, the spiritual
Word, and who are being gathered together for the world to
come, which will be revealed at His second coming. Since
the same Christ is both flesh and spirit, [I245A) He becomes
the one or the other analogous to the form of knowledge in
each, for every word is susceptible of expression through
sounds and letters. I would even venture to affirm that every
thought capable of forming an impression in the intellect is
nothing other than an elementary outline, pointing to reali-
ties that are beyond it.
This is why the Gospels are four in number, so that they 5
might be intelligible to those who are still under the sway
of sensation and corruption, for this world consists of the
same number of elements.5 The virtues, moreover, are also
four in number, from which the spiritual world of the mind
is constituted, enabling the inner principle of truth to
AMBIGUA TO JOHN
w.110dm:; 6 A.6yoc;, Kai aAA~Aolc; m'.rrouc; acruw-rwc; Ka0'

£VWCTLV cruµ~a11.11.n , Kai aAA~AWV 1CctAlV aStmpt-rwc; 81aKpivn
-raic; -rwv CTl.lVlCTTWVTWV au-rouc; o-ro1xdwv 0µ016-rricnv.
"Om:p yap tcr-riv, we; q,acnv, 6 ai8~p, ~youv -ro m,pivov
CTTOLXELOV lv -rciJ Ka-r' ai'.cr8ricr1v Kocrµ~. wiiw EV -rQ Kocrµ~
-rrjc; Stavoiac; tcr-dv ~ <pp6vricr1c; {see Lk 1:17; Eph 1:8; 4 Mee
I:2], we; ftic; <j>WTLCT'tlKf] Kai 'tWV lq>' EKctO"TOU ,WV OV't'WV
i8[wc; nvwµa-rtKwv A.6ywv cmo8e1K,1K~, TflV lv 011.01c;
a1C11.avwc; St' au-rwv ai-riav lKq>aivoucra, Kai -rrjc; Ka-ra tuxriv
1rEpl -ro 0eiov l<pfoEwc; EAK-rlK~· Kal 01rEp tv ,Q aicr0ri,cii
Kocrµ~ 6 a~p. -roiiw tv -rQ Ka-ra 81avo1av KO<J'l,l(f) fo-rl ~
av8pda, we; i:;1c; KlVYjTlK~, Kai -rrjc; tµ<puwu Ka-ra 1tVEiiµa
~wfjc; <J'UVEK'tlK~ TE aµa Kat 8paCTTlK~, Kat -rrjc; Ka-ra 'VUxrJV
11:epl -ro 0eiov ctElKLVYj<J'Lac; WVW'tLKt 1 Kal 07!Ep lv -rQ
aicr0ri-rQ Kocrµ.~ fo-rl -ro uSwp, wiiw lv ,Q -rfjc; Stavo[ac;
Kocrµ.~ fo-riv ~ crw<ppocruVl'], £~Le; UTCapxoucra -rfjc; f.V 1CV£U-
µ.a,L ~WTlKfjc; yov1µ6-rri-roc; TCOLY)LL1Cf] Kal -rrjc; Q'.£l~AUCT't0l.l
Ka,a TflV E<j>ECJLV 1C£pi -ro 8eiov tpw-r1Kfjc; 0D..tewc; YEVVYj-
'tlKt Kal onEp l'v •<i' aicr8t],Q Kocrµ.Cf> lcr-rlv ~ yfj, wiiw lv
"'CQ tjc; 8tavo [ac; KO<Tl,l(f) 2 fo-r[v ~ 8tKaLOcrlJVYj, f;tc; U1tapxoucra
Ka-r' dSoc; yeVVf]LLKf] 1CctV'tWV "'CWV tv -roic; oucrt 11.oywv, Kai
tjc; f.V 1tV£Uµ_a-rL Ka-ra 'tO l<J'OV EKC(CJ"'C~ ~W"'CLKfjc; 81a86crewc;
anoveµri•LK~, Kai -rrjc; oiKdac; lv -rciJ KaAQ Ka-ra -ri]v 0fo1v
~acrewc; aµna8e-roc; rSpucr1c;.
6 I'fjc; ouv Kai 81Kmocruvric; µucr-rtKwc; Myov l1CtXEL ,o
Ka,a Ma-r8afov EvayyD..wv, we; q>t>OlKW'tEpov -rov Myov
1COlOUµevov, uSawc; Si: Kai crwq,pocruvric; -ro Ka-ra MapKOV,
AMBI G U U M 21
encompass both the intelligible world within us and the

world in which we find ourselves, bringing the two together
in a union without confusion, and distinguishing them with-
out division, through the correspondence of the elements of
which they are composed. [1245B} They say, for example,
that ether, which is the fiery element in the sensible world,
corresponds to understanding in the world of the mind. 6
This is because understanding is a state of mind that illu-
mines and reveals the spiritual principles inherent in each
created being, unerringly bringing to light through these
principles the cause that is present in them all, and succeeds
in attracting the soul's desire for the divine. Air in the sensi-
ble world corresponds to courage in the world of the mind,
since it is a permanent condition that is in motion, actively
sustaining the existence of natural, spiritual life, and invigo-
rating the tone of the soul in its ceaseless motion around the
Divine. Water in the sensible world corresponds to temper-
ance in the world of the mind, for it is a permanent condi-
tion that creates a spiritual, life-giving fecundity, and gives
birth to an [r245C} eternal bubbling up of loving enchant-
ment in one's desire for the Divine. Earth in the sensible
world corresponds to justice in the world of the mind, for
it is a condition engendering all the principles of created
things according to their kind, equitably distributing to
each its spiritual gifts of life, and granting them according
to placement an immovable abode in the Beautiful that is
proper to each.
The Gospel according to Matthew mystically corre- 6
sponds to earth and justice, since its account adheres closely
to the natural order of things. The Gospel according to
Mark occupies the place of water and temperance, since it
AMBIGUA TO JOHN
we:; lK wii ~a1rr[crµawc:; 'Iwa:vvou Kal tijc:; Kf]purroµlYr]c:;

int' at'.,wii µ£Tavolac:; [see Mk 1:4}, Ka9' ~v i] crwcppoCTUVf]
CTUV£CT'TI']KEV, a:pxoµevov, alpo<; St Kai a:vSpda<; TO KaTa
AouKciv, we:; 1tEploSlKWTEpov Kai 1tAdocnv lcrwpimc:;
7.UKVOUµEvov, ai9tpoc:; St Kal cppovfJcrEwc:; TO Ka,a'Iwavv11v,
we:; 1t<lVTWV a:vwTawv, Kai Cl7CAfjv µucr-rLKW<; T'llV 7tEpi ewu
1tiCTTlV dcrayov Kai tvvolav [see John 20:31}. Cl>acri St Kai
aAAwc:; croµ~oAov dvm TI)V TWV ay[wv EuayyEAlWV TE,paSa
1ticr-rt:wc:; Kal 1tpanLKfjc:; Kai cpucrLKfjc:; Kai 8wAoyL1efjc:; cplAO-
crocpiac:;· Kai tijc:; µtv nicrn:wc:; crop~oAov dvm TO KaTa MaT-
9afov, W<; Cl:1tlCTTOU<; µE,a Swpwv 1tf>OCTKUVOUVTa<; dcrayov
wuc:; Mayouc:; {see Mt 2:1-n}, tijc:; 8t 1tpaKTlKfj<; TO KaTa
MapKov, we:; EK Tfjc:; µ£Tavoiac:;, Ka9' ~v nacra 1tp~ic:; lcr-rtv
lvapEwc:;, Tfjc:; Sl8aCTKaAiac:; apxoµt:vov [see Mk 1:4}, Tfjc:; St
cpucrtKfj<; TO KaTa AouKci.v, we:; 1tEf>lOSlKWTipav TOU Aoyou
-rrJV e;fJYfJCTlV txov Kai T'llV Tfjc:; StSaCTKaAiac:; [crwpiav w1c:;
Tp61t0L<; Ka,CXAAf]AOV, tijc:; St 9EOAoyiac:; ,o Ka,a 'Iwavv11v,
tt ~c:; Kai Eic:; ~v 8w1tpE1twc:; ~p;a,6 TE Kai tAtJtE.
7 Kai 'JtMlV WITTrEP 6 aicr811,oc:; Kocrµoc:; CTTOLXELW't"LKO<; ECT,l
KaTa cpucrtv TWV 1tEV,E a[cr9~CTEWV U1t01tl1tTWV au-rate:; Kai
npoc:; -rriv tauwii Ka,MtJ'VlV 0S11ywv, oihw Kai 6 Ka,a
Sta:VOLav Kocrµoc:; ,WV a:pETWV ,ate:; Tfjc:; '!ruxric:; U7C01tl1tTWV
SuvaµEol CTTOLXElOL au.ac:; 1tpoc:; TO 1tVEiiµa, tvot:18E1c:; tpya-
~6µt:voc:; 't(f) 1tEf>L au-ro 3 µovov auTct<; KlVELCT9at, Kat ,ate:; au-
WU Cl:V'TlArJ'VECTLV £1tEpdSt:cr9m. Kai au,ac:; St Ta<; aicr9fJcrnc:;
wii crwµawc:;, Ka,a TOV a1hatc:; lµ1tp£1tOVTa 9ElOTEf>OV
Aoyov, <TWlXELWTlKac:; dvm, cpacri, ,wv Tfjc:; tuXfJc:; 8uvciµt:wv,
CTTOlXElOUCTac:; avTac:; f]ptµa npoc:; tvtpyt:laV, ,ate:; 8~ tau-rwv
AMBIGUUM 21
begins with the baptism of John and the repentance he

preached, by which temperance is established. Air and cour-
age are the marks of the Gospel according to Luke, with its
more expansive sentences and density of abundant narra-
tives. {1245D] But the Gospel according to John is the ele-
ment of ether and understanding, for it rises far above all
the rest, and mystically teaches simple faith and thought
concerning God. They say that, in another sense, the four
Holy Gospels are symbols of faith, and of practical, natural,
and theological contemplation. Of these, the Gospel of
Matthew symbolizes faith, since it begins with the unbeliev-
ing magi, who brought gifts and worshiped Christ. Mark is
the symbol of practical philosophy, for he begins his teach-
ing with repentance, through which the practical life be-
comes a life of virtue. Natural philosophy is symbolized by
Luke, since his interpretation of the account is more expan-
sive, and the body of teaching is presented {1248A] accord-
ing to suitable narrative modes. But the Gospel of John is
the symbol of theology itself, since it begins and ends in a
manner that is befitting to God.
Again, just as the sensible world is, by nature, the most 7
elementary guide of the five senses, falling under their pow-
ers of sensation and leading them to comprehend the world
they perceive, so too, in the mind, the world of the virtues,
falling under the powers of the soul, leads them in an ele-
mentary way to the spirit, making them uniform in their
movement around the spirit alone, as they become increas-
ingly grounded in their apprehensions of it. And even the
senses of the body themselves, according to the more divine
principle that is appropriate to them, are said to be the ele-
ments for the powers of the {1248B] soul, gently guiding
AMBIG UA TO JOHN
av-rtl~tecn -rwv tv -rote; oucn A6-ywv, 8t' wv, we; 8u1

ypat,tt,tctTWV TLVWV, -rote; O~UWTCOUCTL npoc; TIJV a:A~8etav 6
0eoc; J\6-yoc; avayLVW(l1(£TaL. tt09ev Kai napabetyt,ta-rucac;
-.wv tuXLKwv 8uvat,t£wv dK6vac; -rac; ata8~cmc; txaleaav,
we; £Kctcr-r11c; ai.cr8~cr£wc; µe-.a wv ai>Ti1c; 6pyavou, 11youv
alcr811-rriplou, npo11yout,ttvwc; £Kacr-rn 8uvaµn -rfjc; tuXfic;
avaM-ywc; [,lUCJ''tlKWT£P4' TlVL AOY4J Ka-ra <pucnv V£V£-
[,l1'] [,l£Vl'jc;. Ka[, cpaow, dvm -rfjc; µi:v vo£pac; 6uvaµewc;, i]-rot
wu vou, -rf]v 6n-rLK~v afo811ow, -rfjc; Si: Ao-ytKfjc; 11-rot -rou
Aoyou, ~v ctKOU<YTLK~V, -rfjc; 8i: 9uµtKfjc; TIJV 6cr<ppavrtK~v,
-rfjc; tm8uµ11n1efjc; 6i: TIJV yrn<r-rLK~V, -rfjc; 8i: l;w-rtKfjc; TrJV
<lTCT!K~V,4 Kai anAw~ rva cra<pfo-repov ELTCW , wii µi:v vou
tcmv dKwv fJ chjnc;, ~youv 6 6q,8aAµ6c;, wu 6i: Myou tcr-riv
f) <lKOf], ~youv TO ouc;, WU 0£ 0uµoii £<YTtV f) ocrcpprJcrtc;,
11rouv fJ p[c;, -rfjc; 6£ tmeuµiac; fo-riv fJ Y£UC1t<;, Kai Ti1c; ~wfjc;
~ aq,~.
8 Aic; f) tuxil Ka-ra -rov v6µov TOU Tel nav-ra croq,wc; brJ[,l-t-
oup~crav-roc; eeou Ka-ra q,ucrtv £noxouµtv11 Sta TWV av-rijc;
8UV<l[,l-£WV Kai npoc; Tel a[C181']TCl 1tOLKLAW<; bLa~L~al;oµ£V1'],
d µi:v xalwc; xp~crmw -rate; aicr9~crem Sta -rwv oiKdwv
8uvaµewv wuc; navw6anouc; -rwv ov-rwv l6youc; avaA.e-
yoµtvri, Kai 8uv118ft [,l£Ta~L~acrm npoc; tauTIJv crocpwc; nav
TO opW[,lEVOV, £V cI, K£KpUTCTaL 0eoc; C1tW7tfj Kl'JPUTIO[,l£VO<;,
KctAAtcr-rov Kai au~ Ka-ra npoalpecnv tv -rft 8tavo[q. xai
nveuµaTtKOV KOC1f:10V t811µtoupr110-e , ,ac; yevtKac; -rtcrcra-
pac; ape-.ac; cr-rotxdwv 6[Kl']V ctAAl)Aatc; cruv8dcra npoc; CT1J[,l--
7r11;tv -rou t~ au-rwv vo11-rwc; Ka-.a nveu1:1a cruµnA11pou[,l-ivou
430
AMBIGU U M 21
them into actualization through the perceptions of the in-

ner principles of beings, through which, as if through let-
ters, God the Word is legible to those with a sharp eye for
the truth. 7 For this reason some have even called the senses
paradigmatic images of the powers of the soul, since, ac-
cording to a certain mystical principle, every sense along
with its respective organ (that is, its organ of sense percep-
tion) has been given primordially and naturally an analogous
power of the soul.8 They say that the power of intellection,
that is, of the intellect, corresponds to the sense of sight,
while rationality; or the power of reason, corresponds to
hearing. The incensive, spirited power corresponds to olfac-
tion; desire to the gustatory sense; the vital force to touch;
and, to put it all more simply and clearly: the sense of sight,
or the {I248C} eye, is the image of the intellect; hearing, or
the ear, is the symbol of reason; smell, or the nose, is the
symbol of anger; taste is the symbol of desire; and touch
symbolizes the power of life.
In accordance with the law of God, who created all things 8
in wisdom, the soul is naturally conveyed by the vehicle, as
it were, of the senses, which it sets in motion by its own
powers, and by means of which it is variously transported
through the sensible world. If the soul, in drawing on its
own powers, makes proper use of the senses, singling out
the manifold principles of beings, and being able wisely to
transfer to itself the whole of what it sees-in which God is
concealed and silently proclaimed-it will have succeeded
in creating by the mind's power of free choice a superlatively
beauteous and spiritual world within itself Moreover, it will
unite the four general virtues like elements in a synthesis,
{1248D} and by means of the intellect will frame a world that
431
AMBIGUA TO JOHN
Kocrµou , KaTa CTUf:!1tAOK~V µevro t Tfjc; 1tpoc; Tac; aia9~CTEL<;

TWV auTfjc; SuvaµEwv EVEpydac; £Kao.riv apETIJV U7tOCT~-
cracra, oiov ~v µtv cppovricrtv be Tfjc; 1<aTa cruµ1tA01<~v Tfjc;
TE VOEpiic; Kal AoytKfjc; Suvaµtwc; 1tpoc; ~v 01tTLK~V TE Kal
<tKOUCJ''tLK~V afo9f]c:J'lV 1tEpl 'tel alJ'tWV a[cr911-ra yvwITTtKfj<;
TE Kal EmcrT11µov11efjc; tvEpyEiac;, ~v St avSpdav EK Tfjc;
KaTa O'Uf:!1tAOK~V 't'OU 9uµucou 1tpoc; TIJV ocrcpp11cr1v, ~youv
-rov l,LUKTfjpa, EV 4, TO 9uµLKOV, we; cpacrtv, auAi~ETat JtVEUµa,
1tEpl -ro cruµq>utc; aic:J'9fJTOV liKpac; 1<a-ra ~v tvtpyE1av
6µaA6-r11wc;, ~v Se c:J'w<ppoc:J'UVfJV EK -rfjc; KaTa cruµnAoK~v
Tfjc; Ka-r' Em9uµ[av SuvaµEwc; 1tpoc; -ri]v yeucr-r1K~v afcr9ri-
c:J'LV 1tEpl -ro OLKELOV aicr9Y)TOV pEµE-rp11µtv11c; XP~<TEW<;, -ri]v
0£ S1Kal001)Vf]V EK Tfjc; tv OAOl<; Sta -rfjc; a1tTLKfjc; Kal 1tEpl
oAa CTXESov Ta aic:J'9Y)Ta -rfjc; SWT!Kfjc; SuvaµEwc; KaTa .~v
Evepye1av i'.CTY)c; Kal EUT<tKTOu Kal apµovtKfjc; StavEµ~crEwc;.
9 'EK Se WU.WV au9tc; TWV YEVIKWV TEcrcrapwv apETWV 860
YEVlKW-c-epac; KaTct o,'.,v9Ecnv a:pETCl<; 1t01£LV EKS1SaO'KETa1,
~v cro<plav q>f]µl Kal ~v 1rpa6r17ra [Sir 1:27}, -ri]v µtv cro-
q>[av we; 1tlpac; ouc:J'av Twv yvwaTwv, Twv St 1rpaKTWV ~v
1tpa6TY)Ta· oiov E.K f:!E.V Tfjc; <ppov~cr£.<,u; Kal Tfjc; S11ca1ocrvv17c;
(Wis 1:1} JtOLEL ~V CTO<pfav, we; yvwc:J'EW<; Tfjc; KaTa TIJV <ppo-
VYJO'tv Kal Tfjc; KaTct ~V btKatO(TIJVYJV £1tl~l,Ll'j<; t>1tapxou-
c:J'aV CTUVEKTlK~V ai-riav, Kai Ola wu.o 1tepac; TWV yvwcrTWV,
we; d1tov, TUYX<tVOUc:J'av· £1( 8e Tfjc; avSpE.fac; Kal Tfjc; crwq,po-

01JVI'/~ ~v npa6r17ra [see Wis 8 7; 4 Mee 1:18], µ11Stv aAAo
Turxa.voucrav ~ 9upou Kal bn9uµ iac; 1ravTEAfj 1tpoc; TCl
1tapa q>ucr1v ClKlVY)c:J'Lav, ~v Tlvt:c; EKClAEcrav a1ta8£Lav, Kat
432
AMBIGUUM 21
will be completed by the spirit, since the soul endows each

virtue with subsistence through the actualization of its own
inner potentials in relation to the senses. For example, the
virtue of understanding is realized through cognitive and
scientific activity when the soul's intellectual and rational
potential is made to converge with the senses of sight and
hearing in the actual apprehension of their respective ob-
jects of sensation. Courage arises from the highest equilib-
rium that is realized through the convergence of the spir-
ited9 power with olfaction, that is, through the nostrils,
which, as they say, are the courtyard of the breath, in the
natural vicinity of its related objects of sense. Temperance is
realized through the convergence of the measured use of
{I249A) the desiring power with the sensation of taste,
again, in conjunction with the respective organ of sense. Jus-
tice is realized through the equal, ordered, and harmonious
distribution of vital power to more or less all objects of
sense perception through the sense of touch.
The soul subsequently learns to combine these four gen- 9
eral virtues into two virtues that are more general, namely,
wisdom and gentleness. This is possible because wisdom is the
perfection and limit of what can be known, just as gentleness
is the perfection and limit of what can be practiced. Thus
from understanding and justice the soul fashions wisdom, since
wisdom is the sustaining cause of the knowledge that per-
tains to understanding, as well as of the science that pertains
to justice, and in this way, as I have said, it is the goal and
limit of all that can be known. From [1249B) courage and tem-
perance, the soul fashions gentleness, which is nothing other
than the complete immobility of anger and desire in rela-
tion to what is contrary to nature, a state that some have
433
AMBIG U A TO J OH N
Ola win'o TWV 1tpaKTWV TEAO<; U1tapxoucrav. TaITTac; Si:

1tCU\.lV de; -ri]v TWV 1tacrwv Y£VtKWTCl:TfJV apetjv, <pf]µl Of: 'TI]V
aya1t11v {see I Car 13:13}, cruvay£t, £KITTaTtK~V oucrav "!WV
tt at'.rrrjc; Kal 1rpocraywy11e~v Twv 81' aun;c; Kal tvo1to111-
TtK~v TWV de; autjv a.ptaµfvwv TE Kal Ktvri8tv-rwv Kal
A11tavTWV, Kat Staq>Ep6v.wc; £1tL 1t<l(rt 8£01tOtt')TtK~V.
10 Oihw µe.v ouv ~ yvxr1
1etvouµtv11 TE crocpwc; Kal iv£p-
yoiiaa Ka8' ov Kat fon Kal y£ytvrrra1 8£0T£A~ Aoyov, -rwv
µh atcre,,.wv xpricriµwc; Sta TWV a[cr8~0"£WV <lVTLAaµ~avE-
Tat, wuc; EV auwTc; 1tVEV[,laTtKOU<;5 Myovc; OLK£touµtv11 , Tac;
0£ a[cr8~cr£L«; au-rac; , Aoy1cr8dcrac; ~Sri Tfi WU Aoyov 1t£f>L-
oucr[q,, W0"1tEp o~µaTa AOYLK!l 1tpocri£Tat TWV aun;c; ouva-
l-LEWV, au-rac; St -rite; SuvaµEt«; -raTc; apcraTc; <TUV<l1t't"Et, Kal
tav~v 01a TWV apETWV wTc; EV au-raTc; 8£tOTEpOL<; A6y0tc;,
oi Of: SwhEpot TWV apnwv Aoyo t -rQ tv amoTc; acpavwc;
KEKpuµµtv~ mEUµa-rtKQ vQ, 6 Si: 7rVEU[,LaTtKoc; vouc; -rwv
tv -rate; ape-raTc; 8£to-rfpwv Mywv, micrav n;c; yvxrjc; f)v £X£L
1tpoc; Tct 1tap6v-ra cpucrtK~V TE Kat 1tpoatpE,LKtJV oXEcrLV
Stw8ouµ£voc; , a1tArjv OAl'JV oA~ SiSwm -re;> 8£4' , 6 Si:
0£oc; TaUTfJV St' OAOU 1tEptAa~wv µ£-ra TOU O"U[,L1tE<j)UKOTO«;
autj crwµa-roc; avaA6ywc; au.a ~oµotoT tau-re;,, WITT£ St'
autjc; OAt')<; arc£ptypacpwc; OAOV cpa[vecrem ouvacrem, -rov
434
AMBIGU U M 21
called dispassion, and for this reason it signals the consum-

mation of what can be practiced. In turn, the soul draws to-
gether these two more general virtues into the roost general
virtue of all, by which I mean love, which enraptures those
who take their origin from it, leads forward those who abide
within it, and unites those who, having set out toward it,
strayed not from its course, and in it attained their goal;
above all, love is that power which preeminently divinizes
all.
In this way, moving wisely and acting in conformity with 10
the perfect divine principle according to which it exists

and came into being, the soul apprehends sensible objects
through its powers of sensation in a manner that is useful
and beneficial, familiarizing itself with the spiritual princi-
ples within these objects, the senses-having already been
"rationalized," {1249C} as it were, by the profusion of rea-
son - serve as vehicles of reason, and admit of the soul's
own powers, which latter the soul joins to the virtues, and,
through the virtues, unites itself to the more divine princi-
ples that they contain. At the same time, the more divine
principles of the virtues are united to the spiritual intellect
imperceptibly hidden within them, while the spiritual intel-
lect is united to these same principles, and so drives away
the whole of the soul's natural and voluntary relation to
things that are present to it, and offers the simple, whole
soul to the whole God. In response, God wholly embraces
the soul along with the body that is connatural to it, and, in
a way that is appropriate to each, assimilates both to Him-
self, so that He might be wholly manifested throughout the
whole of the soul without restriction-He who of His own
435
AMBIGUA TO JOHN
fll']Oaµwc:; 't'lVl 't'WV OV"rWV Ka9' O'tlOUV ~ atrroi3 q,a(vEcr0m

q>U(TLV exov-rn.
u Kai -rou-ro -ruxov Ecr't'lV 01tEp voiJ<1ac:; 6 µaKapwc:; oirroc:;
Kal µtyac:; 818a01(aAOc:; tv •4' de:; KmcrapLOv, -rov tauwi3 6
a8EA<p6v, 'E1trrn<p[~ 7tEpl7 avaITTCl<TEWc:; E<pl], "MlKpov 8£
ucr-rt:pov Kai ,o cnryyt:vt.c:; <1apK[ov a1rot-a~oucra," 1tEpi tijc:;
tuxric:; bY)AOVOTl <p<101CWV, "4> 't'Cl £KEL9£V <TUVEq>IAOCTOq>l]<JE,
napct 't'f)c:; Kal 8ou<Tl']c; Kai 1tlcr-rrn9dcrric; yfjc;, ,p6nov ov
otSt:v o -rafrra <1uv8iJcrac; Kai 8lat.ucrac; 0t:oc:;, wuT~ croy-
KAl'jpovoµd'rijc:; £K£L9£v 86l;Y)c:;, Kal Ka9a.1t£p TWV µoxe11 pwv
auwi3 !,{E't'E<JXE 8u:t 'TI]V cruµq>Utav, OU't'W Kal TWV .t:pnvwv
fatrrfjc:; µe-rao[8wmv, OAOV de:; eaUTr)V avaAwcracra, Kai re-
voµtvri cruv wu-r~ ev, Kai nvEuµa Kai vouc:; Kal E>t:6c:;, Kara-
1roetvwc; {mo Tijc; tw~~ WV 8v71wv [2 Cor 5:4) TE Kai pfov-
wc;." nc:; yap KaTrn6911 Ola Tr)V aµap-r(av ~ crap; U7t0 'rijc:;
q>9opac:;, i>no 8t. -rijc:; crapKoc:; ~ 'Vl'XfJ yvwcr9eTcra ,ai:c; tvt:p-
ydmc:;, V1t0 8£ njc:; tuxric:; Ola -rijc; 1taVT£Aouc:; ayvwofac; ~
bt[yvwcrlc:; WU E>rnu, we; µY)8£ d f.O''t'l eeoc:; YlVW01C£cr9m,
OU'tW Of] 7t<lVTWc:; -r4i KaLpciJ tijc; ctVaOT<l(T£Wc:; KaTa 'ttlV
KaAwc:; yt:vricroµtvriv llVTl<T-rpoq>~v tv DveuµaTl ay[~ Ola
Tr)V xaplV WV rrapKW0r:v-roc:; 0£0U KaW1t08fJ(TETaL ~ crap;
U7t0 -rijc:; 'ltux~c:; EV 7tV£Uµa-rl, iJ 0£ yuxri U7t0 -rou E>rnu, tijc:;
OVTWc:; OU<Ttj<; ~wfjc:;, we; auTOV µovw-rawv 81a 7t<l.VTWV OAOV
OAtJ7tpoq>mvoµt:vov e:xourra, Kai a1tt.wc:; d1t£tV, avnITTp6q>wc:;
wi:c; napoum, 1tEpi a wv trrµtv TE Kai blt:l;ay6µt:9a , mivTa
KaTct -ro µtUov 8dl;£L Ta ~µfrepa iJ 9t:01tpe~c:; njc:; ava-
macrewc:; xapl<;, 'tva, wcrnt:p Ola Tr)V aµap-r[av tv-ravea
AMBJGUUM 2(
nature can in no way be manifested in any being whatsoever.

[1249D}
This is perhaps what the blessed and great teacher had in 11
mind when, in his eulogy for his brother, Kaisarios, he spoke

of the resurrection, saying: ''After a time, it" -by which he
obviously means the soul- "will receive back its kindred bit
of flesh, with which it had meditated on the life to come,
taking it back from the earth which gave it, and to which it
had been entrusted, in a manner known to God, who bound
them together and separated them; together with the body;
his soul will receive the glory of heaven, and just as the soul
shared in the body's sufferings on account of their natural
conjunction, so too will it give the body a share in its plea-
sures, since the whole of it will be absorbed by the soul, be-
coming one together with it: one spirit, one intellect, and
one God, since that which is mortal and [1252A} transient will
be swallowed up by life."10 For just as the flesh was swallowed
up by corruption as a result of sin, and likewise the soul by
the flesh (since it is known only through the activities of the
body), and the knowledge of God by the soul's complete ig-
norance (to the point of not even knowing whether or not
God exists), so too, in the time of the resurrection-when
the Holy Spirit will restore the correct order, for the sake
of the God who became flesh- the flesh will be spiritually
swallowed up by the soul, and the soul by God, who is true
life, inasmuch as the soul will possess God exclusively,
wholly manifested through all things to the whole soul, and,
to put it simply; in contrast to the present state of affairs in
which we now exist and live, all that is ours will be revealed
under the aspect of the future by the divine grace of the res-
urrection, so that, just as [1252B} death prevailed over this
437
AMBI G UA TO JOHN
Ka'T£7tl£V O 0avawc; lcrxua-ac;, oihw Ka,ano8~<1£'TaL 811ea[wc;

acr0evf]crac; £KEL 81a UJV xaptv.
12 Tau,a ph, d 1eaAwc;, we; dp11,m, xp11crmw ,aic; m'.nijc;
8uvaµecr1, Kai KaTa 'TOV CTK07tOV 'TOU E>rnu, 'TOV alcr811,ov
1efoµov 81a ,wv tv at'.m~ mieuµa,11ewv Aoywv ~ 'Vl'xrl
crocpwc; SwSd,cracra 1tpoc; E>eov 0..8n µe-ra cruvfo£wc;· d St
KaKW<; xp11craiw, napa TOV Sfov,a J..oyov TOV napov-ra
81a8p11cracra Kocrµ.ov, ouK iiSYjA6v nwc; de; 1ta:811 a·nµ.iac;
iK1tfnwuoa, Kai -rfjc; 9£iac; S6~11c; d1e6-rwc; Ka,a ,o µillov
arcopptcpi]cre-rat, cpo~epav fo' alwcr1v a1tdpo1c; Aa~oucra
Ka'Tet:KpLCTLV TIJV npoc; 'TOV E>t:ov CTX£'TLKllV illo-rp[wow {see
Lk 13=25; Mt 25:41], lcp' 11-rpuxoµlv11 8 OUK £X£L l tyeiv we; OU
S1Ka1wc;, -ri]v unocr~cracrav -ro µ11 ov S1a8£CT1v Ka~yopov
txoucra, fJv ayvofjcrat ouStno-r£ Suva,a1. 'A)..A' e1tl ,o npo-
Kdµt:vov fiµTv foavaK.fov -rov Myov.
r3 Elnwv yap 6 euayy£ALCT~c;· l crrt 8£ Kai a,Ua ,ro;ua ocra
broi17rTEV o '117crov~, ifrlva tav ypaq,17rat Ka8' {v, ovSt amov
oTµat TOV KO<J'flOV xwpijam Ta ypaq,6µt:va (3,ft{a {John 21:25],
£V£<j>YjV£V ~l-(LV Sta wt'.rrwv, OTL 'Tel ypacptna rrpoc; 9 auwu
1rpooµaJ..1crµ6c; -ric; tcr-r1 wu -reAew-rtpou 1eal -rtw~ axwpf]wu
A6you. Ka.a -rau-rriv ouv -ri]v £VVOLaV dnwv 'Tl~ 'TOV aywv
£uayy£AL<r'T1lv 'Iwavvriv "np6Spoµov," lv c;, cruvfratev Ev-
ayyeJ..1~ npo0Sono1ouvn -ri]v S1avo1av 1tpoc; rrapaSoxriv
,ou -reAt:w,tpou Aoyou, Tfjc; aA118dac; oux ctl!ap~crt:-rat.
Tau-rn Wl Kai "µ£y<lAY)V Tfjc; aA118dac;" a1tOKaA£i "q>wv11v"
6 S1SacrKaAoc; -ra 1tVwµa-r11ea ~pov~crav-ra. "BpovUJ " St
tcm cpwvri µ6vov 1ea-rcinJ..11~1v wic; a1eououo"Lv tµno1oucra ,
438
AMBIGU U M 21
life and swallowed all through sin, death itself will be justly
defeated by that life, and swallowed up by grace.
All of these things will come about if the soul, as I have t2
said, uses its own powers properly, and if, consistent with
God's purpose, it passes through the sensible world by way
of the spiritual principles that exist within it, so that with
understanding it arrives at God. If, however, it makes the
wrong or mistaken use of these powers, delving into the
world in a manner contrary to what is proper, it is obvious
that it will succumb to dishonorable passions, and in the
coming life will rightly be cast away from the presence of
the divine glory, receiving the dreadful condemnation of
being estranged from relation with God for infinite ages, a
sentence so distressing that the soul will not be able to con-
test it, for it will have as a perpetually relentless accuser its
own disposition, which created for it a mode of existence
that in fact did not exist. But let us return to the main point.
When John the Evangelist said: There are also many 13
[I252C} other things which Jesus did; were every one ofthem to be
written, I suppose that the world itselfcould not contain the books
that would be written, he made it clear to us with these words
that his writings were but a preliminary smoothing of the
way for the more perfect and hitherto incomprehensible
Word. If, then, someone were to characterize the holy John
the Evangelist as a "forerunner" with this idea in mind, so
that by means of his written Gospel he prepares the way for
the mind to receive the more perfect Word, he would not
fall outside the truth. And it is indeed on the basis of this
idea that the teacher calls him a "great voice of truth," which
thundered forth spiritual things, because "thunder" is a
sound that induces solely astonishment in those who hear it,
439
AMBIGUA TO JOHN
11118tv (J.EVTOL -rpavoucra [see John 12:28-30}, ofocr7ttp fo-nv

6 ITTOLX£Lw811c; A6yoc;. nae; yap A6yoc; 8t:68ev -rote; av8pw-
'ITOLc; KaTa TOV aiwva TOUWV ypaq,dc; 1rp68po116c; £<TTL WU
St' auwu aypacpwc; tv 'ITVEU(laTL KaTct vouv 1:1lJVUO(J.EVOU Kal
tc; ucrTepov q,av11cro1:1-tvou Tt:Aew-rtpou A6you, we; £~8etav
1:1tv tx_wv tv fouTQ [!lJVUO[!EVlJV, ou 1:1~v St auniv a1rep1Ka-
Au1r-rwc;10 yt>[!V~V SetKVuc; ~v aA~8etav.
14 OuTw 11tv ouv, we; 0I1:1m, tijc; 8eiac; 0A11c; fpaq>fjc; 6 vouc;
£U(J't:~wc; 011aAL~611evoc; ou8h 8ucrxeptc; ~ avw11aAov Sta
TWV Ka8' tmopiav SoKOUC1WV tvav-rLWC1£WV txwv 8nx8~(J'£-
TaL. nae; yap TWV Q'.V£Ka8ev ayiwv KaTa TOV ctAY)8ij Myov
TOU St' aUTOU 1:1lJVUO[!EVOU 'TE Kal 1tpOTU'ITOU[!EVOU [,lUO"tlJ-
piou "1rp68po1:1oc;" ~v, St' wv lnacrxt -re Kal tSpa x:al &ye
-ra TOUTWV npOKlJPUTTWV apxt-runa. ~LO Kal av.' aAA~Awv
a11t1:11rTwc; 1rapaAa1:1~avovTaL, Kal m:cvTwv a:navTec;, Kal
£Kacrwc; £KctO"tOU, x:al av-rl 'TWV im' athwv cruyypaq>ELO'WV
~i~Awv, Kal av-r' aUTWV at ~[~AOL napa -rfj C1UVY)8eiq. Tijc;
fpmpijc; 7tpocrayopeuov-rat. Kal SriAo"i wvw cracpwc; -rov
Ba1tTLC1'TI1V 'Iwa.VVlJV "'IDiav" Kal notwv Kal Atywv 6
Kupwc; [Mt 11:14}, dtE 81a 'TilV LC1f]V tijc; ape-rijc; ttiv, we;
q>aO"LV ot bLbct(J'l(aAOL, Kal ~v Ka'ta vouv Sta 'ITCLV'TWV Ka8-
ap6-r11-ra x:al TO tijc; 1roALTdac; C1UVTovov, £LT£ Sta niv tv
<l(l(j)OTEpOLc; Tau-ro-rrrta -rijc; tv -rfj xa.pm Suvaµewc;, £LT£
Ka8' hepov Aoyov a1t6Kpuq>ov, au-roe; av d8eiY) 6 Atywv
we; 0eoc;, Kat OL nap' aUTOU Tct WLaUTa 1:1UOTIJpLa 0-0<f>L~O[!E-
VOL. Kal na.Atv "Mwii<1fo" TOV voµov, Kal npoq>~-rac; -ra.c;
athwv npocpf]nKac; ~[~Aouc;, KaAfoac;, tv otc; npoc; Tov tv
440
AMBIGUUM 21
without explaining anything clearly, and this is precisely an

elementary discourse.11 For every word given by God to man
and written down in this present age {1252D} is a forerunner
of the more perfect Word, which- through that word- is
announced to the intellect, spiritually and without writing,
and which will be manifested in the age to come, for whereas
the written word possesses an indication of the truth in it-
self, it does not reveal the truth itself, naked and unveiled.
I believe, therefore, that if the meaning12 of the whole of 14
divine Scripture is properly and piously smoothed out, the

disagreements perceived on the literal level of the text will
be seen to contain nothing contradictory or inconsistent.
For in accordance with true teaching, all the saints from the
beginning [1253A} were "forerunners" of the mystery, which
they proclaimed in advance and prefigured through their
sufferings, deeds, and words. Therefore, the saints can justi-
fiably stand in the place of each other: all can stand in place
of all, and each in place of each. Moreover, the saints can be
named in place of the books written by them, just as the
books can be named in place of the saints, which is why the
books are called by their names, as is the habit of Scripture.
And the Lord Himself clearly demonstrates this when he
calls John the Baptist by the name of "Elijah," either because
the two were equal in the habit of virtue (as the teachers
say), in the purity of their intellect in all things, and in the
austerity of their way of life; or because of their identical
power of grace; or because of some other, hidden reason,
which is known to God (who identified the two figures) and
h253B} to those whom He enlightens about these myster-
ies. And, again, when He told the story in which Abraham
spoke to the man who was rich on earth, but tormented
441
AMBIGUA TO JOHN
't"fj y£tvvn ~acravL~oµEvov 1tAoumov <piJcraVTa -rov ,ca-

-rptapxriv £i~yay£v A~ paaµ · txovrn Mwva-ta 1eal rove; 1rpo-
q>ryrac;, a:1eovcrarwcrav avrwv [Lk. 16:29], cnrrl 'TWV t'.nr' au-rwv
cruyypa<p£tCTWV 0dwv ~[~A.WV avwi>c; EKELVOU<; 1tapa-
0tµevoc;, Mwi.icrta, <pt]µ[, Kal wi>c; 1tpo<piJ-rac;. Kal 0au-
µacr-rov ouStv. Et yap de; ECT't tV oSt' au-rwv Ka-rcr.yyEAAOl-(£-
voc;, oi mivnc; we; de; ov Ka-rayyDJ.oum VO£tcr0at Suvav-rat,
Kat ClV'TL 1tClV'TWV £Kacr-ro<; 11 Kat 7tClV"t£<; 7tClV'TWV EUO'E~Wc;
ctVTmapaAaµ~av£cr0ai , .wv 'TE 6taKov11craµtvwv -rciJ Ka"ta
-ri]v IlaAmav ~ta0iJKtJV µucrr11p[<.i> Kal -rwv 1ttCTTeu9tv-rwv
'TO K~puyµa tijc; Ka-ra "tO EuayyD,tov xaptwc;.
r5 OuKOUV WCTTC£P £le; OAflV niv Ilat..mav ~ta0iJKl']V Kal
-ri]v Ka-r' auniv Aa-rpdav 1tp6Spoµov L2 oucrav 'rijc; Kaivfjc;
~ta0~Kf1<; Kal tijc; KaT' auniv AaTpdac; 6 µtyac; Bamtcrnic;
'IwavVtJc; £UCT£~wc; 1tapat..aµ~av£cr0at Suva-rat, oihw St-
Ka[wc; de; OAtJV uiv Kmv~v ~ta0~Kt]V Kal uiv Ka-r' er.univ
Aa-rpdav, 1tp66poµov oucrav .~c; tv l'il.lont aiwvt µu-
<rTLKfjc; TWV Clf)f>fJTWV aya8wv KpU<ptO"ttJTO<; [Hbr IO:I], Kat
'Iwavv11c; 6 µtyac; at..110wc; ruayyutcrnic; AtJcp0fjvat Suva-
-rm, we; 1tp66poµoc; <pwv~ Toii µtXAovwc; -rpavwc; AaA£Tcr9at
0£tO'TEpou Aoyou Kat ELKWV -rfjc; 6£Lx011croµtv11c; ClA1']8dac;.
LKtq yap Kal ELKOVL Kal ClAf10Eiq. 'TO Ka8' ~µac; oAov tijc;
crw-r11p[ac; crocpwc; ci,KovoµiJ0tJ µvCTTf]pLOv . .E1e1av yap E[xEv
oVOl'Ot;, we; Cf>t]CTtV 6 8£foc; Cl7tOITTOAoc;, TWV l'EAAOVTWV aya-
ewv, OUK avtjv tjv Eiic6va TWV 1rpa,l'a.TWV {Hbr I0 :1], St' ~c;
WU<; Ka'Ta voµov OIXELW<; £aUTOL<; KaT aµuSpav TLV/l TWV
at..110wv lµ<pacrtv 1tpoc; -ri]v 'TOU Euayy£ALOU ,capaSoxriv 6
A6yoc; E1tatSaywy£t. To Si: EuayyEALOV ELKOVa K£K"tt]Tal
442
AMBIGUUM 21
in Gehenna, He called the law "Moses," and the prophetic

books "prophets," saying: They have Moses and the prophets, let
them listen to them, using the names of Moses and the proph-
ets in place of the divine books written by them. And this
is nothing to be marveled at. For if He who is proclaimed
through them is one, then all those who proclaim Him may
also be understood as one, and one can serve in the place of
all, and all may reverently serve in the place of all the others,
both those who ministered to the mystery of the Old Testa-
ment, and all those who were entrusted with the {I253C}
preaching of the grace of the Gospel.
Thus, just as the great John the Baptist can be reverently 15
identified with the whole Old Testament and its worship,
which is a forerunner of the New Testament and its worship,
so too can John, the truly great Evangelist, be rightly associ-
ated with the whole of the New Testament and its worship,
which is a forerunner of the secret hiddenness of the inef-
fable good things of the age to come, for he is the precursory
voice of a more divine Word, which will be clearly uttered in
the age to come, and an image of the truth that will be made
manifest. For the entire mystery of our salvation has been
wisely arranged to unfold in a shadow; an image, and truth. 13
The law has but a shadow, as the divine apostle says, ofthe good
things to come; it was not the image of the [1253D] realities them-
selves, through which God the Word prepared those under
the law to receive the Gospel, in the manner that was appro-
priate to them, that is, through a dim manifestation of the
truth. The Gospel, on the other hand, possesses the image
443
AMBIG UA TO JOHN
TWV MfJ0Wv, OAouc; £XOV -rpavwc; am:v-ceii0£V ~OYJ wi>c; TWV

µt:U6v,wv ayaewv xapmctijpac;, St' ~<; wi>c; TflV eua-yye-
AtKf]V tloµtvou<; ~wi]v axpmq,v;; Kal aK[~Srilov Sta -r;;c;
-rwv moA.wv ctKpt~ouc; tpyaofac;, TflV -rwv µell6v-rwv
aya0wv13 oµot6TYJ-ra K-rricraµtvouc;, tw[µouc; 6 A6yoc; St'
£A:Jt[So<; Ka01C1TI]Ol Tft 1tapaSoxft tjc; 'TWV a1110wv apxe-
'TU'Jttac; tuxw9ijvat Kal yevfo0at ~waac; dK6vac; Xptcrwu,
Kal TatrtOV am~ µfilov Ka,a ~V XClf>tV ~ <l<f)O[!OLW[!a,
-ruxov 0£ Kal au-roe; 6 KupLOc;, d µi] q,op-rtKoc; 6 t..6yoc; TL<rlv
dvm S01<d, we; 1tp6Spoµo<; tau-rou 1tpoc; wu 0eoq,6pou St-
SacrKaAou 1tf>OC1fJYOf>£UTaL vuv, we; tau-rov avaMywc; -rote;
im0Sexoµtv0tc; 1ea-ra T£ TflV IlaAmav Ka-ra T£ Ti]v Nfov
.6.ta0fJ1eriv £K<pa[vwv, St' aivtyµa-rwv -re Kal <pwvwv Kal
W1tWV 1tpo-rptxwv at'rroc; fouwu, Kal Sta WUTWV 1tpoc; Ti]v
xwplc; TOU'TWV aywv a1f]8£Lav, -rote; au-rou -rou 14 Kupiou

Aoyotc; TOU'TO 'T£K[!-atpoµtvou, St' WV £A£YEV, £.Tl 1rolli txw
.:U,t:1v vµlv, ill' oti SvvacreE {3acrra{m aprt Uohn 16:12},
crriµa[vwv Tf]V U'Vf]AO'TEf>aV µtv -rijc; npoAa~oucrric;, xea-
µaAo-rtpav St xal au-rriv -rijc; µET' av-rriv Sta 'TOU 9dou
Ilveuµa-roc; m:pl au-rou µDJ.oucrav forn0at 1tpoc; av-rove;
StSacrKaA[av.
16 "00£v £LKOTWc; £1tf]yayt:v· orav & lA.Bn EKElvoc;, TO
llvt:vµa rijc; al11edac;, oSry,fJcrEt vµiic; lv Tfi MrJedq. nacrn
Uohn 16:13}· ~ Kal St' WV t-rtpw0[ <f>l')O'tV· lSov, tyw µt:e'
vµwv Elµt nacrac; rac; 1µ.ipac; €we; Tijc; crvvrd£iac; wv alwvoc;
[Mt 28:20} aux we; [!-£Tel TOUTO 1taVT£Awc; OUK fo6µevoc; '5
µe-r' av-rwv, at.A' we; U'Vf]AOTt:pou OYJAOVOTt nap' ov -rtwc;
i]1t1crrav-ro xeal{at.w-repov, we; npoc; -ri]v tau-rwv Suvaµ1v
444
AMBIGUUM 21
of true things, and already clearly bears all the characteris-

tics ofthe good things to come, and it is through this image that
those who choose the pure and undefiled life of the Gospel,
through their strict exercise of the commandments, take
possession of the likeness of the good things of the age to
come, and are made ready by the Word through the hope
that they will be spiritually vivified by their union with the
archetype of these true things, and so become living images
of Christ, or rather become one with Him through grace
(rather than being a mere simulacrum), or even, perhaps, be-
come the Lord Himself, if such an idea is not too onerous
for some to bear, 14 for no"~ consistent with the wisdom of
our God-bearing teacher, the Word is called the forerun-
ner of Himself, since He manifests Himself according to the
measure of those who receive Him, in [1256A} both the Old
Testament and the New Testament, in which the Word runs
ahead of Himself through riddles, words, and figures , by
which he leads us to a truth that exists without these things.
And the Lord Himself bears witness to this when He says: I
have yet many things to say to you, but you cannot bear them now,
indicating to them a teaching that is more sublime than the
one that preceded it, but which is itself lower than that
which would follow through the divine Spirit.
And thus He rightly added that, when the Spirit of truth 16
comes, He will lead you into all truth, along with what He says
elsewhere: Behold, I will be with you always, unto the consum-
mation of the age. This does not mean that He would not be
absolutelywith them after this, [1256B} but that they would
come to know Him as something more sublime, in compari-
son to the lower form by which, on the basis of their own
abilities, they had hitherto been able to know Him. For even
445
AMBIG U A TO JOHN
-ywwcnct:cr8m µfilovwc; . Ucrairrwc; yap imapxwv ad St'

tt
fou-r6v, Kai µT)St:µ[av napaSq6µt:voc; allotwcr£wc; µt:-ra-
~oA~v, ou-n: -ro µiiAAov Kai ~-r-rov, nii.CTt nav-ra yiv£rat {see
1 Cor 9:22, 12:6, 15:28; Eph 1:23} St' t'.nn:p~oA~v aya96-rriwc;,
-rmmvoc; -rote; W'l"Ct:tvotc;, utrit.oc; wic; lJ'VT)AOtc;, Kai -rote; St'
au-rov 9rnuµtvOLc; 0 <pUCT£t 0£0<; Kai 'l"Ciicrav 9£0Tf]W<; £K~£-
~l']KW<; i:vvotav we; U'l"CEp8rnc;, 16 we; dvat Ta WU 7Cap6v-roc;
a[wvoc; miv-ra -rfjc; 'l"Ct:pi -rov av9pw7Cov 1rpovo[ac; dST) -r£ Kai
µucr~pta, Kclv µt:yat.a ii, 7CpooSo'l"Co[ricriv -rtva Kai 7Cpo-
Stannrw<1lv TWV µt:U6v-rwv. LU-yKptv6µt:voc; ouv Kai au-roe;
6 ,twc; wu Kup[ou xwpf]-roc; Myoc; 7Cpoc; -rov µtllov-ra -rote;
µa9ri-ratc; µucrr1Kw-rt:pov £7CtXOPtJYEicr9m, ~ -rt: 1tpo-rtpa
1tctAtv au-rou 'l"Capoucr[a -rfi St:u-rtpq:, 1tp6Spoµ6c; foTtv tau-
wu, '1Capa8dtac; µi:v aµuSpwc; tv fou-r@ 1tpoc; TrJV TWV l'1t0-
6£xoµtvwv Suva~uv, OU q,avt:pwcrac; St. vuv !l1t£p £X£l (1£(Tt-
YT)µtvwc; nap' fou-rQ EV Cl1t0Kpuq,~ µucr~pta, Sta TO Tfj
KT[CT£t TEW<; dvat navrEA.w<; axwpr,ra {see John 21:25]. rrav
yap, 0 ypaµµa,nv U1t'O'l"CL'l"CT£t, 1<a8wc; dp111m, Kai q,wvai:c;
tt
1tav-rwc;, O'Tl Kai -ro 17 voouµt:vov athou, KetV 1rvwµa-rtKOV
ii , OO'OV 1tpoc; 't'O µT)SOAW<; ypaµµacrl Kai £K<j)WV~CTEL 1tpocr-
1tl1t'!OV, q,wvfjc; Myov we; 1tpoc; -rpavov A6yov £1t£X£t, Kai
Sta TOUW 1tav-ra -ra Sta Xp tcr-rou WU 0rnu -rote; µa9f]-rai:c;
t.a>.rietv-ra 1tpoc; TOV MctAf]WV vouv, ~TOL VOtJCTtV, 1wavvriv,
fowc; 6 8t:cr1tfot0c; ouwc; St8ctO'KaAoc; 1tpoO'f]y6pwcr£ TrJV
1tp6Spoµov xciptv £K "COU 6£K'TLKOU Kat.we; T£ Kai cro<pwc;
6voµacrac;.
AMBIGU U M 21
though He Himself is always the same, and is beyond all

change or alteration, becoming neither greater nor lesser,
He nonetheless becomes all things to everyone out of His ex-
ceeding goodness: lowly for the lowly, lofty for the loft)~and,
for those who are deified through His grace, He is God by
nature, and Deity beyond all knowledge as God beyond
God. It follows from this that all the forms and mysteries of
divine providence on behalf of man in this present age, even
though these be of great importance, constitute but a pre-
cursor and prefiguration of future things. Thus, when we
compare the apprehensible word of the Lord to the more
hidden and mystical word that will be granted to the disci-
ples in the coming age (or when we compare His first com-
ing {1256CJ to His second), we see that it is the forerunner
of itself And this is something the Lord indicated indis-
tinctly in Himself, in proportion to the capacity of those
who receive Him. But He has not yet revealed the mysteries
that are hidden silently within Him, because for the time
being the whole world could not contain them. For, as was men-
tioned above, whatever is subject to written expressions and
spoken words, as well as the meaning emerging from it-
even if it is something spiritual-compared to whatever
cannot be grasped at all by written expressions and utter-
ances, holds the place of plain sound compared to a mas-
terly articulated speech. For this reason, perhaps, the godly
teacher set all the words that were uttered to the disciples
through Christ our God in juxtaposition with that ineffable
mind or intellect that is John, well and wisely naming the
forerunning grace from the ability to receive it.
447
AMBIG UA TO JOHN
Ambiguum 22
' EK wu auwu 1<'ryou, de; To·
·o St m:pi ewu A6yoc;, 00'4) T£Aeclrn:poc;, TOO'OUT4)

8U<mpLKT6-r£poc;, Kai 1tAdouc; Tac; aVTLA~'VEL<; fxwv,
Kai Tac; AUO'£L<; e:pywO£ITTEpac;.
2 £i 1tOA.Aa Ta yeyovo-ra ECrTL, Kai Sta<popa 1tctVTwc; -ra ye-

yovo-ra EO'TLV, EL1tEp 1tOA.Aa. Ou yap Suva-rov Ta 1tOA.Aa ~~
Kai Sta<popa dvm. Kaid Sta<popa EO"'tl Tel ,ro/\Aa 8ta<p6 pouc;
Kai Touc; oic; Ka-r' oucr[av U1tapxoum 16youc; VOtJTEOV, oic;,
µaUov St' ouc;, Sta<ptpoucn -ra 81a<ptpovw· ou yap av 6t-
t<pepov aAAYJAWV Ta Sta<ptpovTa, µ~ -rwv A6ywv, oic; yey6-
vacnv, txoVTWV Sta<popav. Ei -roivuv, W0'7C£p ai aicr9~cmc;
<pu<rLKwc; av-rtAaµ~av6µevm TWV aicr0tJTWV, t; avaYK11c;
Ka-ra 1tapaS0xr1v 1tOI\Aac; 7tOLOUVTaL Kai Sta<p6pouc; TWV
U'.TCOK£Lµtvwv Kai U7t07tl'.TCTOVTWV auTatc; Tac; ClVTLAi]yeic;,
oirrw Kai 6 vouc; 1tav-rwv q,ucrtKwc; avTLAaµ~av6!,t£voc; -rwv
tv wic; overt Aoywv, oic; a1re[pouc; 1 tv0ewpwv tvepydac;
ewu, '.TCOAAac; '.TCOL£LTaL Kai andpouc;, EL1t£LV aAri0tc;, TWV
wv avnAaµ~avnm 0dwv tvepynwv 81a<popac; , a-rovov
£iK6Twc; i:~EL TIJV Suvaµtv Kai ~v µt0o8ov a1topov tjc;
AMBIGUUM 22
Ambiguum22
But as for discourse about God, the more perfect it is,

the harder it becomes to approach, since it has more
{1256D) perceptions and more arduous solutions. 1
If created things are many, then they must certainly be 2
different, precisely because they are many. For it is impossi-

ble that many things should not also be different. And if the
many are different, it must be understood that their logoi,
according to which they essentially exist, are also different,
since it is in these, or rather because of these logoi, that dif-
ferent things differ. For different things would not be differ-
ent from each other if their logoi, according to which they
came into being, did not themselves admit of difference. If,
then, just as when the senses apprehend material objects
in a natural manner, {1257A} they must, in receiving them,
necessarily recognize that the perceptions of these objects
(which underlie and are susceptible to their grasp) are many
and diverse-so, too , when the intellect naturally appre-
hends all the logoi in beings and contemplates within them
the infinite energies of God, it recognizes the differences of
the divine energies it perceives to be multiple and- to speak
truly-infinite. Then, as regards scientific inquiry into that
which is really true, the intellect-for reasons one may read-
ily appreciate-will find the power of any such inquiry inef-
fective and its method useless, for it provides the intellect
449
AMBIGUA T O JOHN
tmcr-rriµovtx~c; tpd,vric; -rou ov-rwc; ov-roc; at-ri9ouc;, ot'Jx

~:xwv vo~om nwc; tv f.Ka'.CT'T~ 'TWV Ka9' f.aU'TOV £KCl<r'TOU 2
Aoy~ Kai EV JriiO"lV oµou Ka9' ouc; U1tapxoucrL Ta :m ivra
A6yOL<; 6 µt]Si:v wv Twv ovTwv MYJ9wc; Kai mivra {see Col
3:n} Kup[wc; wv xal u1ti:p navra Eh:oc;.
3 EL youv 1tiicra 0da xaTa Tov aAfJ8~ Myov tvtpyEta Tov
0EOV aµEpwc; OAOV 81' tau~c; tv f.KQ'.CJ'T~ Ka8 ' OV1tEp 'TLVct
Myov fo.-lv i81Kwc; u1rocr11µa[vE1, Tic; aKpt~wc; tcrnv 6
VO~(Ta[ 'T£ xal dm:Tv SuvaµEvoc;, nwc; tv 1tiicr[ TE KOLVW<;
oAoc; 1eal tv eKacrrCp TWV ov-rwv i81a~6vTwc;, aµEpwc; TE Kai
aµEpicrTwc; fo.-iv 6 0E6c;, µ~.-E 1tOLKLAwc; cruv81aITTEAA.0µ£-
voc; -raTc; .-wv ov-rwv, oic; t:VE<r'TLV we; wv, a1tEipo1c; 81mpopaTc;,
µ~'TE ouv (TUC1'TEAA6µEvoc; KaTa Tt]V 't'OU tvoc; i8ta~OUO'aV
1J1tap~LV, µ~-rE CJ'UO'Tt:AAWV xa-ra Tt]V µ[av 1ta'.VTWV f.VLK~V
OAO'Tl'J'Ta Tete; TWV OV'tWV 8tacpopac;, aUa mivra iv -niieilv
£0'TLV at.118wc; {I Cor 12:6, 15:20; Eph 1:23}, µri8t1tOTE ~c;
oixdac; aµEpouc; Cl1tAO'Tf]'TOc; t;tCJ"TaµEvoc; ; KaAW<; ouv 6
818aCTKaAoc; t:<pYJ -rac; "ctVTLArpjrEtc;" WU 7tEpl 0EOTYJ'TO<;
A6you 1t0Uac; dvm, t; WV OTL £<11l µ6vov 0£oc; 8t-
8acnc6µE8a, "Kai Tete; AU<rEtc; tpyw8£cr-rtpac;," t;
wv 1taALv
'TL OUK £crTL µav8avoµEv, 1tpoc; TO 1taucrm 1tEplEpy[ac; Cl'.VW-
cpEAouc; Kai ~Aa~Epiic; Touc; Af]1t'Tov oioµtvouc; -ro 0£Tov -roTc;
StaKtvotc; avanAacrµoTc; Tijc; amwv 81avo[ac;, fJ ou8i: To
tlTXaTov -rwv tv -roic; oucn, Ka0' ov tcr-rt Kal unapXEL A6yov,
a).ri0wc; tcr-r1 AYJ1tT6v.
450
AMBIGUUM 22
with no means of understanding how God-who is truly

none of the things that exist, and who, properly speaking, is
all things, and at the same time beyond them - is present in
the logos of each thing in itself,2 and in all the logoi together,
according to which all things exist.
If, therefore, consistent with true teaching, every divine 3
energy indicates through itself the whole of God, indivisibly
present {1257B} in each particular thing, according to the
logos through which that thing exists in its own way, who,
I ask, is capable of understanding and saying precisely how
God is whole in all things commonly, and in each being par-
ticularly; without separation or being subject to division,
and without expanding disparately into the infinite differ-
ences of the beings in which He exists as Being, or with-
out being contracted into the particular existence of each
one, or without contracting together and fusing all the dif-
ferences of these beings into a single totality; but on the
contrary is truly all things in all, never going out of His own
indivisible simplicity? Well did the teacher say that the "per-
ceptions" concerning the principle of divinity are many,
from which we are taught only that God exists, and that the
"solutions are arduous," from which we learn what God is
not. [r257C} So let there be an end to pointless and harmful
curiosity on the part of all those who think they can under-
stand the Deity by means of the vacuous constructions of
the mind, with which they are incapable of understanding
even the lowermost creature in terms of the logos of its be-
ing and existence.
451
Abbreviations
FOR THE WORKS OF MAXIMOS
Amb = Ambigua w Thomas andJohn

CT = Capita theologica et oeconomica
LrdPr = Commentary on the Lord's Prayer
Myst = Mystagogy
Op use. = Opuscu/a theologica et polemica
prol.John = Prologue to theAmbigua to John
pro1. Thom. = Prologue to the Ambigua to Thomas
Ps 59 = Commentary on Psalm 59
Pyrr = Disputation with Pyrrhos
QD = ~aestiones et dubia
QThal = fi<Eaestiones adThalassium
QThp = ~aestiones ad Theopemptum
FOR THE WORKS OF DIONYSJOS THE AREOPAGITE
CH = On the Celestial Hierarchy

DN = On the Divine Names
EH = On the Ecclesiastical Hierarchy
MT= OnMysticalTheology
453
ABBREVIATIONS
FOR THE WORKS OF PLATO
Rep = Repuhlic
Theaet = Theaetetus
T rm = Timaeus
FOR THE WORKS OF PLOTINUS
En= Enneads
FOR THE WORKS OF ARISTOTLE
An = De A11ima (On the Soul)

AnPr = Prior Analytics
Cat = Categories
HA = History ofAnimals
Int = On Interpretation
Met = }Jetaphysics
Phys = Physics
Top= Topics
OTHER ABBREVIATIO S
ACO = Acta conciliorum oemmenicorum
CAG = Commentaria inAristotelem Graeca
CCSG = C,orpus ChristiaMrUm. Series Graeca
CPG = Clavis patrum graecorum
CSEL = Corpus Scriptorum ecclesiasticorum latinorum
GCS = Die griechischen christlichen Schriftsteller
454
ABBREVIATIONS
G NO = Gregorii Nysseni Opera

LCL = Loeb Classical Library
Or. = O ration
Orr. = Orations
PG = Patroiogia Graeca
SC = Sources chretiennes
SVF = Stcicorom veterum fragmenta
In the notes to the translation, the works of Maximos are

cited only by their abbreviated titles, and are not preceded
by "Maxim.as"; thus: see QThal 45 (CCSG 7:153); Pyrr (PG
91:288D);Letter 2 (PG 90:393C); etc.
The works of Gregory the Theologian are cited by ora-
tion number and section, followed by volume, page, and line
number from the SC edition. Thus, Gregory the Theolo-
gian, Or. 39.13 (SC 358:176, 11. 8-9), refers to a passage from
oration 39, section 13, which can be found in SC volume 358,
p. 176, lines 8-9. PG is used for works by Gregory not avail-
able in SC.
The works of Dionysios the Areopagite are cited by ab-
breviated title, chapter, section, page, and line number from
the Berlin edition, followed by the corresponding PG refer-
ence. Thus, DN 2.9 (133, 11. 8-9; 648A), is a reference to a
passage from On the Divine Names, chapter 2 , section 9 ,
which can be found on p. 133, lines 8-9 in the Berlin edition,
as well as PG volume 3, colwnn 648, section A.
455
Note on the Text
The study of Maximos the Confessor has long been im-

peded by the lack of a critical edition of the Amhigua. The
complexity of a work like the Amhigua and the diversity of
the manuscripts and other witnesses to the text pose nu-
merous challenges and difficulties for the editor and transla-
tor. I do not pretend to have said the last word, but merely
to have improved the standard text inJ.-P. Migne, Patrologia
Graeca 91 (Paris, 1860) by expanding the base of the edition
as described below.
The works of Maximos the Confessor in PG 90-91 have
for the most part been reprinted from the first two volumes
of a projected three-volume edition by Frans:ois Combefis,
published in Paris in 1675. Combefis died before he was able
to publish the third volume, which was to contain the Am-
higua to Thomas and the Amhigua to John, for which PG re-
prints the edition of Franz Ohler, which appeared in 1857. 1
Ohler's edition is a transcription of a single Greek manu-
script, Gudianus graecus 39, dated to the thirteenth or four-
teenth century, which he collated with an earlier, partial edi-
tion of the Ambigua by Thomas Gale, published in r68r. 2
The PG editors introduced various emendations and er-
rors not found in Ohler; these are cited in the Notes to the
Text.
457
NOTE ON THE TEXT
In 1972, EdouardJeauneau published a critical edition of

Ambiguum 42 as an appendix to his edition of Eriugena's
Commentary on the Gospel ofJohn (SC 180:390-94). In 2002,
Bart Janssens published a meticulous critical edition of
the Ambigua to Thomas (CCSG 48), which I have consulted
but not reproduced. The text of the Ambigua that appears
in this present volume is based on the manuscripts and
other witnesses listed below. Variant readings are given for
the Ambigua to John but not the Ambigua to Thomas, for
which interested readers can consult the edition ofJanssens.
The format of the present series does not allow for a full list
of variants, only the most important, which have been
noted.
Thanks to the vagaries of history, the oldest surviving
witness to the text of the Ambigua to John is not a Greek
manuscript, but a ninth-century Latin translation made by
John Eriugena, an Irish philosopher resident in the Caro-
lingian court. At the request of Charles the Bald, Eriugena
translated the works of Dionysios the Areopagite into Latin,
having at his disposal a manuscript that had been given as
a gift to the court by Byzantine ambassadors in 827. Eri-
ugena completed the translation between 860 and 862, af-
ter which, having obtained copies of the major works of
Maximos, he spent the next two years translating them into
Latin. He translated first the Ambigua to John (between 862
and 864), and then the ~estions to Thalassios (between 864
and 866). Because the oldest surviving Greek manuscripts
containing the Ambigua to John are from the eleventh cen-
tury, Eriugena's translation is the oldest surviving witness to
the text as a whole. Eriugena was, moreover, an extremely
literal translator, and his work is of the highest importance
NOTE ON THE TEXT
for establishing the text of the Ambigua to John. I have there-

fore been greatly helped by the excellent critical edtion by
Edouard Jeauneau, Af.aximi confessoris Ambigua ad Iohannem
iuxta Iohannis ScottiEriugenae latinam interpretationem, CCSG
18 (Turnhout, 1988).
DIR ECT WITNESSES
A = Angelicus graecus 120; nth century

V = Wzticanus graecus 1502; 12th century
C = Vaticanus graecus 504; 12th century
D = Wzticanur graecur 507; 14th century
P = Athos, Panteleimon 548; r 5th century

Z = Barberini graecus 587; 16th century
I DIRECT WITNESSES
Va = Wzticanusgraecus2020; 10th century
Ba = Athos, Vatopaidi 32; r 5th century
lb = Athos, Iviron 386; 16th century

Da = Athos, Dio11ysiou 274; 17th century
Di = Athos, Dionysiou 275; 17th century
I have also incorporated a small number of variants from

two Greek manuscripts identified by Sherwood, Earlier Am-
bigua, andJeauneau CCSG 18:
T = Ptl1lhagios Taphos 20; nth century
M = Monacensis graecus 363; 13th-14th century
Two secondary witnesses have also been consulted, both
dating to the final years of the Byzantine Empire, when pas-
459
NOTE ON THE TEXT
sages from Maximos's writings were heavily cited by He-

sychast theologians:
Th = Theophanes of Nicaea, Five Orations on the Light ofThabor; ed.
George Zacharopoulos (fhessaloniki, 2003), 123-304; and id. , That the
World Could Not Have Been Created Ex Aeterno, ed. Ioannis Polemis
(Athens, 2000), 1-49.
Jn = John Kantakouzenos, Refutation ofProchoros K:ydones 1-2; and id.,
Dispute with Paul the Latin Patriarch, ed. Edmond Voordeckers and
FranzTinnefeld, CCSG 16 (Tumhout, 1987).
In the Notes to the Text, these secondary witnesses are

cited by page and line number.
SIGNS AND ABBREVIATIONS EMPLOY E D

IN THE NOTES TO THE TEXT
Sigla
A= Angelicus graecus 120; nth century
Ba= Athos, Vatopaidi 32; 15th century
C = Witicanus graecus 504; 12th century
D = Witicanu.s graecus 507; 14th century
Da = Athos, Dionysiou 274; 17th century
Di= Athos, Dior1ysiou 275; 17th century

Er = John Eriugena, M.aximi Confessoris Ambigua ad Joharmem; 9th
century
lb = Athos, lviron 386; 16th century

Jn = John Kantakouzenos; 14th century
M = Monacensisgraecus 363; 13th-14th century
NOTE ON THE TEXT
Ohler = Franz Ohler, Maximi Confessorir de variis difficilibw /ocis.

Halle, 1857
P = Athos, Pante/eimon 548; 15th century
PG= J.-P. Migne ,Patrologia Graeca. Paris, r86o
T = Panhagios Taphos 20; nth century

Th = Theophanes ofNicaea; 14th century
V = "Witicanus graecus 1502; 12th century
Va = Vaticanus graecus 2020; 10th century
Z = Barberini graecus 587; r6th century
Abbreviations
abv. = above
add. = added in/by
post corr. = after correction

ante corr. = before correction
cocc. = corrected
fol. = folio page
fols . = folio pages
in marg. = in margin
I.= line
IL= lines
om. = omitted in/by
< ... > = editorial inclusion or insertion
? = a reading is probable or possible but not certain

NOTE ON THE TEXT
NOTES
1 Franz Ohler, Sancti Patris nostri Alaximi Confessoris de variis difficilihus lo-
cis. SS. PP. Dionysii et Gregorii ad Thomam V.S. lihrum ex codice manuscripto
Gudiano tkscripsit et in Latinum sermonem interpretatus post I. Scoti et Th. Gale
testamina nunc primum integrum edidit. Anecdota graeca, Tomus I (Halle,
1857).
2 Thomas Gale,Joarmis Scoti Erigenae de Divisione Naturae lihri quinque diu
desiderati. Accedit Appendix ex Amhiguis S. Maximi Graece et Latine (Oxford,

1681). In an appendix to this edition, Gale published the whole of theAm-
bigua to Thomas, and a small portion of the Amhigua to John (i.e., the Letter
to John ofKyzikos, and Amb 6-10.3).
Notes to the Text
AMBIGUA TO jOHN
Prologue
tnavciyi:1v AVCDP: brciyi:1v PG

2 1tE1tl<J'TEUf1£VO I A1"''"""VCD P: 1tt:1t1<Tt-ru 1-Llvouc; A- -, 1tt:1tlO'TW1-L£VOl
PG
3 1Wiv AVCDP: U!-Liv PG: nobis Er
4 >..6-yov AVCDP: A6you PG
Ambiguum6
w1tAlCT1-LEVWvAVCDP: W1tAl<1!!EVO<; PG
Ambiguum7
!-!OV~V AVCDP: !-!OVl'JV PG

2 Eixoµi:v A"°"""'CDZ: £XO!-!EV A"""""'VPDa PG: habebamus Er
3 l1tt:1S~ AVCP: fad !-!~ D: tnt:l PG
4 yt:v6µi:vaAVCDP Ohler: y1v61-Lt:va PG
5 St AVCDP: 6~ PG
6 Here Eriugena adds: qui sacram divinorum nobis mysteriorum scien-
tiam sacre introduxerunt (CCSG r8:23, 11 62- 63).
7 aytvvrrrovAVCDP: ayEVtJTOV PG
8 ~Sri T: om. AVCDP PG: iam Er
9 ouSa!loiiA'"'"'""VCDP: ouSa!lwc;A"°" ""'D PG
10 npoKEl!-LEV'l~ T: u1toKEl1-LEVtJ <; AV CDP PG: proposita Er
11 <pci01<ov-ra T: om. AVCDP PG: dicentem Er
NOTES TO THE TEXT
12 ipu,mcfi AVCDP: q,ucrtKWV PG: naturalem Er

13 a61mptTwi; T: a61mpt.c:i, AVCDP PG: inseparabiliter Er
14 :rrpouq,ecrTw-rai; VCMPDa: i>q>£crTWTai; AD PG: praesubstitutas Er
4
15 KaiA "'''°"-VCPDa: Kav ~'°"-D PG: et Er
16 i61ai; AVCPDa: ohcdai; D PG
17 Ka0' t.auTa TO dva1 vt"'"""" Th 269, l. 878: Ka0 ' EalJTct Toii dvm M:
Ka0 ' EaUTCl dvmA"""'""'V""'"°"DDa PG: Ka0 ' miTa TO dvm A"""""-
VP: Ka0' cuha dvm C
18 Kai di; AVCDP PG: Kai o di; C
19 Here Eriugena adds: et Deus (CCSG 18:30, l. 270).
20 tvav0pwn11ow AVCDP: av0pW1tf]<TlV PG
21 616-nAVCDP: o·n PG
22 Tr]VAVCDP: om. PG
23 tITT1v ... Aoyoi; AVCDP: om. PG: ut ostendit ratio Er
24 Actf!~avecr0m AV"" ""'Da: av.1Aaf!~<ivecr0m V""' "'"- CP PG: acci-
pere Er
25 The article is found ,ieither i,i PG nor in atzy ofthe manuscripts I have con-
sulted, but the text clearly requires it.
26 tyy1vOf!EV~V Vin marg. MP: om. A CD a PG
27 Kai npoi; TO mip wii cr16~pou VCMPDa: Kai TO mip wii cr18~pou A:
Kai Toii 7tupoi; npoi; Tov u1811pov PG: aeris ad lucem et ad ignem
ferri Er
28 Ti>v tK q,6~ou K6pov ACDa Th PG: Tov EK Toii Kopou q,6~ov V"""'""-
MP: ex timore satietatem Er
29 br:' atmjJAVCDP: br' mho PG
30 ,i> AV"'" "'"-CP: Kal wii PG
31 f1£Tct AVCDP: Ka,a PG: post Er
32 f1a06v.a AVCDP: f!a06v.ei; PG
33 f!Epoi; AVCDP: f!EAoi; PG: portio Er
34 wi; AVCMP: wi; Kai PG
35 filtAe1TITmAV'"'""""MP: tUtAemev C: illtAomev PG
Ambiguum8
vtx:pwv 8epf!<hwv A'"'" """V1""' """CDPZ: veKpwv <TWf!<i,wv _A""lf ""'

PG: sicut mortalium in paradiso pellium Er
AMBIGUUM IO
Ambiguumrn
voµi~wcn V-"'"DP PG: voµi~oucnAV""" "'"'CZ

2 i6[av AVCP: oiKEiciv D PG
3 tµfLtVElAVCDP: tµµtvai PG
4 61' apn~c;A"'"'""V.-"'"'CDP: apETij<;A: om. PG: pervirtutis Er
5 tv-d0nat AVCDP: t1t1,i0crat PG: imponit Er
6 liyvw<rrov V""''""'MP: yvw<rr6v AV'" ""on: CD PG: incognitum Er
7 0EC)V ACDP: TOV 0tov PG
8 tvl611oav AVCD: avt61')crav PG: alligaverunt Er
9 Katp!w<;AVCDP: Kap6iw<; PG: summe Er
IO This entire paragraph, which appears in VCMPZ and Er (CCSG 18.JI, IL
233-40), is missingfromAD and PG; see Sherwood, Earlier Ambigua, 41.
II 1tEp1~611wc; AV CDP: m :p1v611.oc; PG: pervulgatus Er
12 Ka.c:i ,~v c:rxfoiv . .. 1tapaAVCDP: om. PG: per ablationem habitudi-
nis materialum petere Er
13 0E<j"JAVCDP: om. PG: DeoEr
14 KaTa'.ltAl]KTOV AVCDPDa: Ka,a1tA1')KT lKOVTh 203, I. 14: KaTCl1tA'1KTOl
PG: percutientem Er
15 O.a~ov AVCDPDa: fAauvov PG: accipiebant Er
16 T<j"J ,ov f!£V VCDPZD.c ,ov <pucrtKov MyEt v6µov Vin marg.: T<j"J ,ov
o~Aw<; A : Now ,ov µtv PG: Ac per hoc Er
17 µ~ :\11mo<; AVCDPDa: µ~ AE'.l!To<; PG: inacceptibilis Er
18 µ6vov A""'""" VCPDa: fLOVWV N"'"'"'"D PG: solummodo Er
19 0toiiAVCPDa: wii 0toii PG
20 I hd'Ve emended the textfollowing the suggestion ofProfessor Alexakis.
21 viiv AVCDPDa: voii PG: nunc Er
22 pu0µi~ov-rt ",\.oyei, AVCDPDa: pu0µttnv av.1",\.6yei, PG: modulanti
VerboEr
Ka0 ' aun)vAVCP: Ka0 ' tau.~v PG
A6yov AVCPDa PG: Deum Verbum Er
I have ementkd the textfollowing the suggestion ofProfessor Alexakis.
,axa ,oAVCPDa: ,axa PG
oiovoiivAVCP'""Da Ohler: o!avoiiv PG
wii 0toii . .. £K A"'"' "'"'Vp,m.""" CPDa: om. PG: Dei et Patris radios
animo revolabit Er
NOTES TO THE TEXT
29 -co AVCPDa: -co St PG: et quod Er

Kai
30 u1tEAuo-a-ro AVCPDa: crn:ufoaw Th 143, l. 388: bct:Aucra-ro PG
31 Cl1tavtWV AVCPDa: 1tav-rwv PG
32 1totw8di; TE Kai flE,a1to1118di; AVCDPDa: 1totw8di; ,E Kai flE't'Ct-
1totw8di; PG: factus et transformatus Er
33 Ka0rryiJo-a-ro AVCPDa: Kano--ci]cra,o PG: edocuit Er
34 tuxriv . . . 6 AVCDP: om. PG: vitam iuxta dicentem divinam vocem:
Qui Er
35 ShaiAVCDP:-rt:PG
36 E1tlflEAOUflEVO<; AVCDP: £7tl!LEA6fLEVO<; PG
37 flOV'!) crrotxouVTet<; AVCDP: f!OVOcrrotxouv-rm; PG: sola forman-
tur Er
38 Kai AVCP: om. D PG: et Er
39 i:au-rov AVCP: om. PG: seipsum Er
40 tuxriv AVCDP: tuxi'Js PG
41 f!OVov AVCDP: VOf!OU PG: solummodo Er
42 KOf!l<T<lf!EVO<; AVCDP: KOf!i<Tav-rO<; PG
43 1tEptEA6v-rE<; AVCDPDa: 1tEptEA6v-ro<; PG
44 EXOVTE<; AVCDPDa Ohler: fxov-ro<; PG
45 OUK AVCP: om. Da PG: non Er
46 Kai u1ttp -ro6-roui; APCDa: urrtp w6.01s V: ~1tEp ,ou-roti; PG: etiam
super has Er
47 0Ei'!)AVCP: 0EQPG: divinoEr
48 ct1tEAaU<TEAVCP: cmi]Aau<TE PG
49 After 'JI~ add. twfJi; 811).ovo-rt imo a'1o-0ricnv V"'"tc""': ~wfJ<; . . . a'1o-01JO"T]<;
C in marg.: om. ADP PG: (vitae videlicet sensibilis) Er
50 -rov ov-rw<; wii OVTW<; 0av,hou ACD Ohler: -rov OVTW<; -roii civ-ros
0ava-rou V: -rov WU ov-rw<; 0ava-rou P: -rov OVTW<; 0ava-rou PG: vere
mortem verae morris Er
51 0EtX0fi AVCP: 0Ewpri0fi D PG: ostendatur Er
52 OletO"Ko1toiiv-rm; A""" ""'VCP: 8ta<TK01toiiv-rE<; }/""con: PG
53 The titles of this and the foll<rdling subsections, through Amb ro.75, do not
appear in PG, but are found in AVCP and Er; D simply provides each of
these paragraphs with a number.
54 o-uvou<Ta<; AVCDP: o-uvoucrav PG
55 t:1tayyuia<; AVCDP: EuayyEAiai; PG: prornissiones Er
AMBIGUUM IO
56 ytvecnv AVCDP PG: generationem Er. I have emended the text to

YEVVfJO"lV.
57 ytvv11mv AVCP: ytvECTtv D PG: generationem Er
58 AVC idmtify this paragraph as the IIth in the preceding series.
59 AVC identify this paragaph as the 12th in the preceding series.
60 "E&t AVCDP Ka 226, I. 7: EiSet PG: oportebat Er
61 xapacr;xeiv AVCDP: 1taptxe1v PG
62 To ... VlKi'jcrav AVDP PG: To TOLVUV q,wc; wii Xptcr.oii TO vuci'jcrav
C: Lux itaque faciei Christi Er
63 av0pw:rdvric; aicr0f]crewc; . . . c't1toO"T6Aot<; AVCDP: c'tv8pw1t1vric;
f!aKap[ac; a1tocr.61co1c; PG: human.i sensus operationem modum
formahat beatis apostolis Er
64 Ka0 ' ovAVCDP: Ka0 ' a PG
65 aVTtATJ1ITa A'""''0 "VCDP: etVTW'J1tTlKct A""'"""' PG: acceptibilia Er
66 Ta St . . . f!£ptKaAVCDP: om. PG: quaedam vero sensivaet acceptiva
et particularia Er
67 Stet T* TWV iiUwv q,0opac; iJ ytvemc; apxcrat AVCDP: om. PG: per
aliorum corruptionem generatio inchoat Er
68 Twv . . . lmyivcrat ADP: om. VC: Kai TWV ~tv Sta Ti'j~ TWV iiAAwv
yevfot:wc; iJ q,0opa tmy[veTcu PG: quorundam vero per aliorum
generationem corruptio supervenit Er
69 cruv0foewc; AVCP: cruvSfoewc; PG: compositionis Er
70 aicr8riwu Vpos"""CP PG: om. A
71 Ti<; AVCD: ·d PG: quis Er
72 ClKOUOVT£<; AV CDP: ctKOuovrac; PG
73 XWPTJTtKOV AVCDP: xopriytKOV PG: capacem Er
74 Kiiv xaAtv AVCDP: Kctf!1taAtv PG
75 Here, between subsections 34 and35, D (fol. 249v, fl 25 - fol. 250, I. 6r) and
PG (presumably via Gudianus gc. 39) mistakenly insert two paragraphs,
which in fact are Amb 534 and Amb 63.4; see Sherwood, Earlier Am-
bigua,32.
76 lx[cr.evcrav AVCDP: lx[cr.acrav Ohler: f]x[cr.acrav PG: credide-
runt Er
77 be' ii1mpov AVCDP: To ii::rmpov PG: in infinitum Er
78 £i AVCDP Th 16, L 4: ~ PG: si Er
79 Ou yap AVCDP: OuSt yap Th 16, u. 6-7.
NOTES TO THE TEXT
Bo dva1AVCPTh 16, l. 18: om. PG

81 i:mtp "TO tau-rou -roii 1tav,oc; dva1 0t:07Ci~t:LV D
82 "0,1 . .. µovcic; C: om. AVDP PG: Quia omnis duas numero dicitur
duas, et omnis monas in partem consununata duadis numero dicitur
monas, sed non simpliciter monas Er
83 au-rac;AVCP Ohler: au-ra PG
84 avapxov A: iivapxoc; VCP PG
85 The critical edition ofOn the Divine Names here reads ,tvoc; -rwv ov-rwv,
the apparatus for which does not cite the omission as a traditional variant
(229, l 7); the phrase does not appear in any ofthe witnesses known to me.
86 ou ... ov.wv AVCP: om. PG: non enim alius cuiuspiam providere est
existentibus Er
87 0rnii AVCP Ohler: om. PG: Dei Er
88 61a11i11wv.oc; AVCP: 61a1ti7t"tovnc; PG
89 q.tLKp6v AVCP: µ1Kp6v PG
90 ci\611:>..ov AVCP: ii.611:>..ov PG: praeclarum Er
91 µ6v11c;AVCP: !!6voc; PG
92 'EKWU ern:>...&you Cl7[0 q,wvfjc; Ma;iµou wii ayiw.awu, 'Et~Y110l<; ...
Va
93 <1q>vyft1K6v AVCDPVa.: q,u<11K6v PG: pulmonicum Er
94 OUK . .. ~µ1vAVCDPPG: om. Va
95 ~ A VCVa: om. PPG
96 £KctA£aav AVa: £KaAt:<1t: VC PG: vocaverunt Er
97 111:pi Kctp6[av AVCPVa: m :p1Kap6iou PG: circa cor Er
98 ocrnc;AVCDP:oc;PG
99 µo:>..uo-µwv A"'"'""' P: :>..oy1crµwv #"'""" VCDZ PG: maculis Er
100 Er6ouc; AVCP: Et6oc; PG
101 ,a
-.o aywv AVC: ayia PG: sanctum Er
102 µ6vouAVCP: !!6vovPG
103 µi:ya:>..o6wpou AVCDP: µeya:>..ou Swpou PG: largientis Er
AmbiguumII
EK WU auwii A6you ACZ: EK wii iiW Myou wii ei:o:>..oyov PG: ex

eodem sermone Er. The text in PG mistakenly identifies the passage un-
der consideration as an excerpt "from Oration 42," which may he a scribal
AMBIGU M 15
comiption of "from the 42 orations" of Gregr,ry, see Sherwood, Earlier

A.mbigua, 4I.
2 a8dav AVCDPZ: a.Se1av PG: impietatis Er
3 O!-(OA<ryouflivwc;AVCDP: W!-(OAOyrJ!-(tvwc; PG
4 SucaiouAVCDP: &iKaiov PG
Ambiguum13
illoAVCDP: illou PG: alio Er

2 £VE1tCIP'1 AVCP: f:vt:1tct)'11 PG: infixa sunt Er
3 £VloX'1[-ltvouc; AV: tvroxri1-1tvouc; C PG
4 Sia TWV AVCP: 61' airrwv PG
5 AaAEicr6aiAVCP: KaAEio-Bai PG: dici Er
6 AaAEiv AVCP: KaAEiv PG: eloqui Er
7 faoiouv AVCP: bto1ouv-co PG
Ambiguum14
{mt:pl;xt:1 . . . drraKTwc; AVCDP: om. PG: superat quae ab eo sunt

facta et bene ordinate praernissa Er
2 Kai AVCDP: St PG: etiam Er
3 !-l'1XaVW!-(£V'i' AVP: !-l'lxavw!-(t:Voc; CD PG
4 1tpOAE;X8t:io"av AVCP: 1tpopp118t:i<Tav PG
Ambiguum15
K£XWPl<T[-l£VllV AVCDPDa Th 176, L 502: t,xwp1a1-1tv11v PG

2 aoqiwc; VCPDa: <Taqiwc; A PG: sapienter Er
3 oiov6~1to,t:AVCMPDa: oiovS~nva D PG
4 yt:YEV'1!-(£VWV AVCMPDa: K1vou1-1tvwv D PG: generandorum Er
5 Ktv~crt:wc; AVCDMPDa: yevfoewc; PG: motus Er
6 1tai>ETatAVCDMPDa: 1totdrai PG: quiescit Er
7 qiumKwc; AVCDMDa: q,u01Kwv PG: naturaliter Er
8 yevofiivwv AVaiPDa: K1vou1-1tvwv D PG: nascentium Er
9 q,uatK~c; ... Kl~<Tt:wc; AV.MPDa Th 177, L 529: om. PG: naturali sub-
sistente motuque Er
NOTES TO THE TEXT
10 6 0t:oc; ~ At:y6v-rwv VMP: om. ACDa PG: 6 0t:oc; ~ AEyoµtvwv Th

177, 11. 534-55: Deus aut dici Er
u 0,1 AVCMPDa: ocrnc; PG
12 8uvcnat AVCMPDa: Suv11-rm PG
Ambiguum16
,E Kal rct:ptt:Knic6v AVCD Ib: om. PG

2 rcav-rwc; AVCPibDa: om. PG: omnino Er
Ambiguum17
"tvawµa-rov" AVC: EV crwµa-rt PG

2 rct:pl . .. q,Sopav VC: Ain marg.: 011).ao~ 1CEpi ... q,0opav P: videlicet
circa animalia et non anirnalia haec subsistere, corpus dico et gener-
ationem et corruptionem Er
Ambiguumr8
0
<111µatvoµtvou AVCDPDi' " : y1vwcncoµtvou PG: significati Er
2 au-rwvAVCDPDi: au-roii PG: eorum Er
Ambiguum r9
oei.N""'°"- VCP: or.A"'"'""-· 8~ D PG: oportet iustum dicere Er

2 q,av-racr-rov AVC.MP: Savµaa-rov PG: q,av-raa-rov Er
3 -ra AVCP: om. PG
4 fq,11vAVCP: drcov PG
5 anoSt;ai-ro AVCP: a1ro8Ei~a1-ro PG
Ambiguum20
Sewcrt:wc; AVCDPDa: Sfoewc; PG: deificationis Er

2 [-1EW~aA6v-ra CV PG: µt:-ra~aU6v-ra ADa
3 KctiAVCPDa Ohler: om. PG: et Er
4 a1r6q,aa1c; ACPDa PG: arcoq,acrt:tc; V: negatio Er
470
AMBIGUUM 22
5 U1tOpEpYJK<YrWV . .. U1tOpEptJKUlWV AVCPDa: U7tOpEpAt]K<YrWV . . .

t11topEpAYJKULWV PG: succumbentium ... succumbentium Er
6 6eI~m AVCPDa Ohler: 6ETWL PG: approbare Er
Ambiguum21
-rovw,lK'l AVCPDa: -roµw.1K~ PG: roborativa Er

2 '11'11 · .. KO<Yf!4J AVCPDa Ohler: om. PG: terra, hoc est in imellectuali
mundo Er
3 au.o PG: au.ov AVCDP: au.ac; Da
4 Tijc; 6t. 0U[lLKijc; ... a1tTLK~V Vin marg CP PG: om. ADa
5 nvw1-1anKouc; AVCDa: 1tVEV[lC1TLK~ PG: spirituales Er
6 tau.oii AVCPDa: om. PG: suum Er
7 1tEplAVCP: om. PG: de Er
8 -rpuxo1-1tvri AVCDP: -rpEXO!l£VYJ PG: affiigenda Er
9 1tpoc; VCPDa PG: npo A
IO a1tEptKaAu1t-rwc; AVCPDa: £U1tEp tKaAU1tTW~ PG: invelate Er
11 EKaa-roc; C PG: EKacrrov AVPDa
12 Tijv 1taAmav .. . np66po[lOV AVCPDa: om. PG: vetus testamemum et
secundum illud Aa-rpEtav (id est Dei cultum), praecurstricem Er
13 xapaK-rrjpac; ... aya0wv AVCPDa: om. PG: characteres. Per quam
accipientes evaggelicam vitam, puramque et incontaminatarn per
diligentem mandatorum operationem futurorum bonorurn Er
14 au-roii-roiiAVCPDa:om. PG
15 tcro1-1EVoc; AVPDa: tcroµtvou C PG
16 Kai nacrav ... unip0EOc; AVCPDa: om. PG: et in omnem deitatis fir-
miter notitiam quasi superdeus Er
17 -ro AVCPDa:-rov PG
Arobiguum22
I C11tE!pouc; AVPDa: cmdp0tc; C PG: infinitas Er

2 tau-ro EKCl<TTOU 1'/°" "'"'DDa: tau-rov £KCICTTOU A ..,, "'"VCP: tau-ro
tKacr-rwv PG. Er renders the larger phrase as: quomodo unum in un-
oquoque per ipsarn uniuscuiusque per seipsum rationem, suggesting
the following emendation: 1twc; <£V> tv tKcicr-r4> ,wv Ka0 ' fou-rov
tKcicr-rou <Ka0 ' fou-rov > A01 (!1.
471
Notes to the Translation
Al.1B1G A TO THOMAS
Prologue
On these key terms, see below,Amb ro.37, n. 30.
Ambiguum1
Gregory the Theologian, Or. 29.2 (SC 250:180, 11. 13-14).

2 Id., Or. 23.8, which is the third (not the second) oration On Peace (SC
270:298, IL 9-n); see below, Amb 10.106. About four years before he
wrote to Thomas, Maximos had commented on the first of these
two excerpts in the Amhigua to John (vol. 2, Amb 23), having previ-
ously commented on the second excerpt in a still earlier work, QD
105 (CCSG T0:79 - 80), written by 626, a fact which underscores
both the unity of the two sets of Ambigua and the continuity of
Maximos's thinking across different theological contexts.
3 Gregory the Theologian, Or. 40.5 (SC 358:204, 11. 8-IO).
4 Id., Or. 38.8 (SC 358:118, ll. 15-17).
s See Proklos, Platonic Theology 162 (ed. Saffrey and Westerink 1978,
3:81, 11. 5-6).
Ambiguumz
Gregory the Theologian, Or. 29.18 (SC 250:216, ll. 21-25).

2 Id., Or. 30.r (SC 250:226, ll. ro-n).
473
NOTES TO THE TRA SLATION
Ambiguum.3
Gregory the Theologian, Or. 29.19 (SC 250:216-18, 11. 1-ro).

2 Id., Letter 101.13 (SC 208:42, LI. 3-4). The quotations in the following
sentence are ta.ken from the same letter.
3 Id., Or. 30.21 (SC 250:272, LI. 7-ro).
4 Id., Or. 30.6 (SC 250:238, LI. 38-39).
Ambiguum4
Gregory the Theologian, Or. 30.6 (SC 250:236, LI. 5-20).

2 John of Damascus, On the Orthodox Faith 64.3.20, defines the "natural
blameless passions" as natural conditions or processes that are not
subject to voluntary control, such as hunger, thirst, growing tired,
experiencing pain, etc. (ed. Kotter 1973, 162, LI. 9-ro).
3 Gregory the Theologian, Or. 30-3 (SC 250:230, 1. 5).
4 This anonymous holy elder is mentioned seven times in the Ambigua
to John: Amb 27.5, 28.2, 29.2, 35-2, 39.2, 43-2, and 66.2. As stated in the
Introduction to this volume, he also figures prominently in Myst r-7
(CCSG 69:ro-36). While this individual is often said to be Sophro-
nios ofJerusalem, Nikolaou, "Identitiit," argues convincingly that he
is someone Maximos had known before traveling to North Africa.
5 Gregory the Theologian, Or. 38.15 (SC 358:138, ll. 2-3).
6 Id., Or. 30.6 (SC 250:236-38, LI. 21-27).
Ambiguum5
Dionysios the Areopagite, Letter 4 (160, LI. 1-3; 1072A). Unless other-
wise noted, subsequent quotations are from Dion~ios, Letter 4, a
short document of some twenty lines, for which thisAmbiguurn of-
fers a line-by-line commentary.
2 See Dionysios the Areopagite, EH 2 (69, ll. ro-11; 392B).
3 See Gregory the Theologian, Letter 243 (PG 46:uo8A).
4 Dionysios the Areopagite, Letter 3 (159, ll. 6-10; 1069B). "Jesus" here
is rendered as a dative of the agent ("the mystery remains concealed
474
AMBIGUUM 5
by Jesus"), though some translators render it as a genitive of posses-

sion ("the mystery of)esus remains concealed").
5 Gregory the Theologian, Or. 39.13 (SC 358:176, I. 8); see vol. 2, Amb
41.
6 This is a complex citation combining phrases from Dionysios the Ar-
eopagite, Letter 4; id., D 2.6, 9 (130, I. 6; 644C; 133, 11. 8-9; 648A);
and Gregory the Theologian, Letter 101.16 (SC 208:42, I. 13).
7 A complex citation drawing on Dionysios the Areopagite, Letter 4;
and id., DN 2.9 (133, 11. 10-11; 648A).
8 Id., D 2.6 (130, I. 6; 644C).
9 Or "self-constituting Power," on which see Gersh, KINfilU:,
AKINHTOX., 128-33.
10 See Dionysios the Areopagite, D 7-2 (196, I. 9; 869A).
II Id., DN 2.9 (133, 11. II-12; 648A).
12 The phrases in quotation marks are from the Definition ofFaith of the
Fourth Ecumenical Council, which met in Chalcedon in 451 (ACO
II 1,2, p. 129, 1. 31).
13 Dionysios the Areopagite, DN 8.5 (203, 11. 2- 4; 89JA).
14 That which human beings have no choice but to endure patiently
(i.e., the natural, blameless passions, see above, Amb 4.4, n. 2), be-
come in the incarnate Word freely chosen acts of the will, as Maxi-
mos explains in Pyrr: "These natural things of the will are present in
Him, but not exactly in the same manner as they are in us. He truly
experienced hunger and thirst, not in a mode similar to ours, but in
a mode that surpasses us, in other words, voluntarily" (PG 91:297D);
see John of Damascus, On the Orthodox Faith 64.3.20: "Nothing is
perceived in Him as taking place by necessity, but rather all things
are voluntary, for He willed co be hungry, He willed to be thirsty, He
willed to fear death, and He willed co die" (ed. Kotter 1973, 163, 11.
25-27).
15 "Negation" here does not mean the obliteration or destruction of the
human energy assumed by the Word, but rather transcendence with
respect to its effects; it is not, in other words, a negation of Christ's
human activities, but rather an affirmation of their excess of mean-
ing and purpose insofar as they have been taken up into the life of
475
NOTES TO THE TRANSLATION
the incarnate Word, whose human activities superabound with the

diYine power that fills them; see the remarks ofJohn of Sk:ythopolis,
Sebo/ion on Letter 4 (PG 4:533B).
16 The notion of a "theandric energy" was the most contested theologi-
cal formula of the day. It figured prominently in the "Pact of Union"
(ACO ser. II 2,2, p. 598, II. 21-22), through which the Alexandrian
Monophysites were officially reconciled to the Church of Constan-
tinople (June 3, 633). The "Pact" cited the formula in an altered ver-
sion (i.e., "one theandric energy") designed to appeal to the Monoph-
ysites and was quickly denounced by Sophronios (see ACO ser. II
2,1, p . 456, IL 13-18), and subsequently Maxirnos, who here provides
the correct version (confirmed by all the manuscripts of the Corpus
Diorrysiac11m), i.e., "a certain new theandric energy," along with an or-
thodox interpretation.
17 The "circumlocution" is Dionysios's formula of"a certain new thean-
dric energy," see Pyrr: "Pyrrhos: 'Does the term "theandric" indicate
one energy?' Maximos: 'By no means. To the contrary; this expres-
sion teaches by circumlocution the cwo energies'" (PG 91:348A);
Opusc. 7: "The phrase 'theandric energy' uttered by the teacher ob-
viously indicates by circumlocution the two energies of Him who is
twofold in nature" (PG 91:8,µ)-85A); and Opusc. 8 (PG 91:100C).
18 A reference to Pyrrhos of Constantinople, along with a brief citation
from his Dogmatic Tome (ACO ser. II 2,2, p . 608, II. 1-2).
19 The negation of the separation of the two natures and energies in
Christ does not result in a single nature and energy emerging in the
"middle" place left by the negated extremes, for according to Maxi-
mos such a "middle" does not exist in Christ, since it would mean
that Christ is neither God nor man, or that one or both of the na-
tures had been fused with the other.
20 A reference to Severos of Antioch, To John the Abbot (fragment pre-
served in the Doctri11a Patrum, ed. Diekamp 1907, 309, 11. 19-22).
21 See Gregory the Theologian, Or. 31.6: "Not even the inventors of
fabulous goat-stags could envisage a half-way being here, or any-
thing that belonged to, or was composed out of, both sides" (SC
250:286, II. 14-17); and Maximos, Opusc. 9 (PG 91:121AB). The im-
age of the "goat-stag" appears in Aristotle (e.g., Phys 208a30; Int
AMBIGU U M 6
16ar7, etc.), and in commentaries on Porphyry's Isagoge becomes a

stock example of a mere verbal construction without an actual ref-
erent, including an impossible fusion of natures; see Elias, Commen-
tary on Porphyry's lsagoge 17 (CAG 18/i:47, ll. 5-6); David, Prolego-
mena Philosophiae (CAG 18'2:1, L 17); and the Commentary on Porphyry's
Isagoge and A ristotle's Categories, ascribed co Maximos (ed. Roue-
che, "Byzantine Philosophical Texts," 71, 11. 46, 54).
22 See below; Amb 7.10, 12.
23 The shift co the plural form of address reflects Maximos's awareness
that his work will be read by others in addition to the primary ad-
dressee; see the introduction to QThal, which is also addressed to a
single recipient: "I therefore beseech you, most holy ones, as well as
all chose who, as is likely, will read this work, not to take what I have
said as a definitive statement of the spiritual interpretations of the
texts contained herein" (CCSG 7:21, ll. 89-92; see p. 13, 11. 76-80).
The same shift from singular to plural occurs in the Ambigua to John,
e.g.,Amb 42.33, 45-2, and 71.u; see Amb 19.5.
24 Gregory the Theologian, Or. 38.2 (SC 358:106, II. 9-10).
AMBIGUA TO ]OHN
Prologue
Gregory the Theologian, Or. 6.12 (SC 405=152, L 14).

2 Citing the authority of Porphyry, Amrnonios, Commentary on Porphy-
ry's Isagoge, argues that works of philosophy should not be "long and
drawn out" (CAG 4"3:38, ll. 14-18).
3 Gregory frequently stresses the importance of brevity; especially in
theological discourse; see Orr. 29.1 (SC 250:178, 11. 15-23); 30.1 (SC
250=226, ll. 6-7, n -13); 34.10 (SC 318:214, ll. 5-7); 38.6 (SC 358:n4, ll.
19-21); and vol. 2,Amb 37.3.
Arnbiguum6
Gregory the Theologian, Or. 14.7 (PG 35:865B); see id., Or. 38.3 (SC
358:108, 11. 7-9); and below; Amb 7.30.
477
2 See id., Or. 8.3: "My most serious concern is to use each of my words
and actions to form those entrusted to my care" (SC 405:250, ll.
8-ro).
3 A central feature of Maximos's thought, the pair "virtue and knowl-
edge" (like its cognate "practice and contemplation") designates the
whole of the spiritual life in its two basic, interdependent compo-
nents, i.e., its practical, ascetical dimension (often called "practical
philosophy"), which struggles against the passions in the realization
of the virtues, and its cognitive and theoretical dimension ("natural
contemplation" and "theology"), which is concerned with the appre-
hension of visible realities (including the words of Scripture) in light
of their inner, spiritual principles.
4 See vol. 2, Amb 37.
5 Dionysios theAreopagite, EH 2.6 (77, IL 2-3; 401C); ibid. , 3.1 (81, I. 15;
428A); ibid., 3.7 (87, ll. 16-17; 436B); ibid., 43 (98, l. 3; 477A); ibid., 7.6
(127, l. 6; 561B).
Arnbiguum7
1 Gregory the Theologian, Or. 14.7 (PG 35:865C).

2 The doctrine of "a unity (henad) of rational beings" epitomizes the
cosmology of Origen of Alexandria (ca. 185-254) and Evagrios of
Pontus (ca. 345-399) and was officially condemned during the reign
ofJustinian; see his Letter to the Ho!)' SJnod Concerning Origen, dated
to 553 (PG 86:991AB); and the appended anathemas (ACO 4.1,
pp. 2-48-49). See also below, Amb 15.10-11. That Maximos identifies
such a view with the "doctrines of the Greeks" means that the impli-
cations of his critique go far beyond Origenism, for he is undermin-
ing one of the most cherished principles of traditional pagan Neo-
platonism, namely, that "remaining" in the One is prior to
"procession" or "emanation" from it.
3 Here "motion" denotes not the physical locomotion of objects in
space but a logical relationship on a spiritual level; it represents the
highest form of causation, the mode by which spiritual entities ex-
ercise their causal function , and by which effects return to their
causes.
AMBIGUUM 7
4 See John of Skythopolis, scholion on EH 6.6: "Let none of Origen's

disciples think that this passage supports his erroneous opinion
that the heavenly minds eternally fall, return, and fall again, as he
says in the first book of his On Fir-rt Principles: 'After the consumma-
tion of all things, again there will come about a flowing away (apo-
rreusis) and a fall'" (PG 4:173A).
5 For this, and what follows, see below, Amb If
6 Dionysios the Aieopagite, DN 4.8-9, 9.9 (r53-54, 213; 70.µ}-705D,
9r6CD); see below, Amb 10.9.
7 See above,Amb 1.4.
8 Here "passion" (pathos) has the primary meaning of "passivity." The
quotations are adapted from Nemesios of Emesa, On the Nature of
Man 16 (ed. Morani 1987, 74, 11. 6-7). Despite the use of Stoic ("e ffec-
tive activity") and Neoplatonic ("self-perfect") terms, :Maximos's ar-
gument is fundamentally Aristotelian, see Met 999b; Phys 224a. On
the "self-perfect," see Dionysios DN 13.r (226-27; 977BC); and ibid.,
9.4 (210, 11. 1-4; 912C).
9 A reference ultimately to Aiistotle, 1',,!et 994b or 999b, but derived
indirectly from the Se/ecta in psalmos (PG r2:1053A), ascribed to Ori-
gen; see Gregory the Theologian, Or. 28.16 (SC 250:134, 11. u-14).
IO See Dionysios the Aieopagite, DN 5-10 (189-90; 825B); ibid., 9.4
(209-ro; 912C); ibid., 13.1 (226-27; 977B); and id., CH 10.3 (41, ll. 6-7;
273C).
u See id., DN 4.28 (174, IL 5-7; 729A).
12 That is, in an absolute sense, since this belongs only to God; see Pyrr
(PG 9q52AB).
13 See above,Amb 5-26; and below, Amb 13.3.
14 I.e., in the Dionysian sense of "analogy" or "proportion," so that
grace is received according to the degree of purification and virtue,
in the measure appropriate to each level of created being; see EH
6.3.6 (n9-20; 537C); CH 7-2 (28-29; 208B); DN 4.1 (144, ll. 3-5;
693B); and John of Skythopolis, scholion on DN r.x: "God reveals
Himself to all according to the capacity of each, not because He be-
grudges giving more, but to preserve justice in the measuring out of
divine knowledge ... The knowledge of God is without measure,
but we have need of measures, for if it were revealed without mea-
479
sure, it would destroy us, just as the bodily eye cannot receive the
whole sun" (PG 4:188D).
15 See Aristotle, Cat 3a29.
16 In speaking of"one sole energy" of God and the saints, Maximos is
not referring to a mixture or fusion of cm-ine and human energy; but
to the divine energy alone acting in the saints, who have voluntarily
set aside their natural energies in order to allow God to act within
them. The phrase itself, however, could be misconstrued as support-
ing the heresy of Monoenergism, and Maximos was later to return
to it in his first Opusculum, but not, as is often said, to "retract" it:
"Concerning the phrase 'one energy' found in the seventh chapter
of the Amln'gua of the great Gregory, the argument is clear. In de-
scribing the future state of the saints, I spoke of 'one energy of God
and the saints.' This energy, which has the power to divinize all the
saints . . . belongs to God by nature, but to the saints by grace. I
added that this energy is of 'God alone,' for the divinization of the
saints is exclusively the result of divine energy; and not a power
found within our own nature" (PG 91:33AB). Maximos therefore
makes a real distinction between essence and energy, which alone
enables divinized human beings to act by means of an energy that is
not theirs by nature or essence, and God to act in them without im-
parting to them His essence (PG 91:33BC).
17 This quotation is a conflation of passages from two different ora-
tions by Gregory the Theologian: Or. 2u (the word "higher" is sup--
plied from Gregory's text, which Maximos discusses below, Amb 9)
(SC 270:112, 11. 21-23, 25-26); and id., Or. 2p (= 'toward . .. directed')
(PG 35:1200A).
18 See below, Amb 10.59, and Amb 10. 73.
19 Gregory the Theologian, Or. 28.17 (SC 250:134-36, IL 4-9); note that
Maximos first cites lines 8-9, followed by lines 4-7.
20 Id., Or. 14.7, cited above, atAmb 7.1.
21 See vol. 2, Amb 42.13; and Dionysios the Areopagite, DN 7.2: "The
divine intellect encompasses all things by the transcendent knowl-
edge of all things, pre-containing the knowledge of all things in
Himself as the cause of all things, knowing and producing angels
AMBIGUUM 7
before angels came to be" (196, IL 12-15; 869A). Maximos's doctrine

of the logoi is derived in part from thescbolia ofJohn ofSkythopolis;
see PG 4:253B, 316D-317C, 320B-32rA, 324AD, 329BC, 349D-352B,
353B.
22 See Dionysios the Areopagite, DN 1.5: "All things long for the tran-
scendent goodness: the intelligent and rational long for it byway of
knowledge, the things beneath them by way of perception, and the
remainder byway of their vital or essential movement, or according
to what is habitually fitting for them" (n7-18; 593D); ibid., 4.4 (148,
U. 15-18; 700B); and ibid., 5-5 (183, ll. 12-22; 820AB).
23 Basil of Caesarea, Commentary on hoiab 1.30 (PG 30:r77CD). 1radi-
tionally attributed to Basil, this work may have been written by one
ofhis disciples. See also CTq6-39, 44, 47 (PG 90:1097BC, nooAB,
C).
24 See vol. 2, Amb 42.14.
25 Several predicates from Aristotle's Caugories are in play here: the "si-
multaneous" (r4b24); "substance" (2an, 2b7) (rendered here as "be-
ing"); "relation" (6a36); and "measure" (or "quantity") (4b20); see be-
low, Amb 7-40, nn. 48 and 49.
26 Dionysios the Areopagite, DN 13.3 (229, 11. n-12; 98rA); id., MT 5
(150, I. 1; 1048A).
27 See QD 173 (CCSG 10:120, U. 3-7); Dionysios the Areopagite, DN 2.5
(128-29; 644A); and Plato, &p 476a: "Each Form is itself one, but as
they appear everywhere by communion of actions and bodies and
each other, each appears as many."
28 Dionysios the Areopagite, DN 5.6 (185, U. 4-n; 82rA).
29 See below,Amb 10.9.
30 Dionysios the Areopagite, D 5.8 (188, U. 8-9; 824C); see John of
Skythopolis, scho/ion on DN 5.8 (PG 4:329AC); and QThal 13: "The
logoi of beings, having been established before the ages in God . . .
are called 'good wills' (agatha thekmata) by the divine theologians"
(CCSG 7:95, U. 6-9). Biblical references to the divine "wills" include
Ps 15(16):J, 102(103):7; Is 44:28; and Act 13:22. Blowers and Wilken,
Cosmic 1'1!.ystery, 61 , translate theia thelemata as "products of the divine
will," but as Bradshaw, Aristotle East and West, 205 n. 4, correctly
NOTES TO THE TRA SLATION
points out, "this would make the divine wills creatures, whereas in
fact they are the principles of creation, preexisting in the Logos."
31 Pantainos was a Stoic philosopher who converted to Christianity and
became the director of the catechetical school at Alexandria toward
the end of the second century; see Stiihlin, "Fragmente," !xv.
32 See Dionysios the Areopagite, ON 7-2 (196, II. 17-20; 869AB).
33 Gregory the Theologian, Or. 28.17 (SC 250:134-36, II. 4-7); see above,
Amb 7.13, n. 19.
34 Id., Or. 16.9 (PG 35:945C).
35 See Gregory the Theologian, Or. 2.17 (SC 247:112, II. 14-16).
36 See Aristotle, An 425b26-426a26; and Gersh, From lamblichus to Eri-
ugena, 37.
37 Gregory the Theologian, Or. 14.7 (PG 35:865B).
38 Id., Or. 14.7, cited above, atAmb 7.1.
39 See id., Or. 2.17 (PG 35=428A).
40 See QThal 61, where Maximos argues that God did not create Adam
with a capacity for sensible pleasure and pain, but solely with the
potential for spiritual delight. This latter was lost during the Fall,
when sensual pleasure was awakened, at which point "God, in His
providence ... affixed pain alongside sensual pleasure, as a kind of
punitive force, whereby the law of death was wisely rooted in the
nature of the bod}~ curbing the fevered mind in its unnatural desire
to rush toward sensible things" (CCSG 22:85, II. 16-21).
41 Gregory the Theologian, Or. 14.20 (PG 35:884-AB).
42 Id., Or. 17.4 (PG 35:969C).
43 Maxirnos's method of "expounding Gregory by means of Gregory"
(see vol. 2, Amb 40-3) is paralleled in the methodology of eopla-
tonist commentaries on Aristotle, e.g., Elias, Commentary on Aris-
totle's Categories: "The commentator must know the whole of Aris-
totle in order that, having first proved that Aristotle is consistent
with himself, he may expound Aristotle's works by means of Aris-
totle's works. He must know the whole of Plato, in order to prove
that Plato is consistent with himself, and make the works of Aris-
totle an introduction to those of Plato" (CAG 18.1/i23, II. 7-11).
44 Gregory the Theologian, Or. 38.II (SC 358:124-26, ll. 1-14).
AMBIGUUM 8
45 Id., Or. 39.13 (SC 358:176, II. 1-5). The translation" ... with the Three,
or rather with the One" takes account of the verse immediately pre-
ceding it in Gregory's oration, which says: "There is thus One God
in Three, and the Three are One."
46 See vol. 2, Amb 36, 41.13, and 42.5-6.
4 7 See vol. 2, Amb 42.9-25.
48 The "relative" or "reciprocal relation" is one of the ten predicates de-
fined by Aristotle, Cat 6a36-8b26; see Ammonios, Commentary 011
Aristotle's Categories (CAG 4-f4:77-78); and Elias, Commentary011Ar-
istotle's Categories (CAG 18/i:212-13). As Maximos correctly states,
Aristotelian "relatives" are things that stand in relation to each
other, in such a way that the relation is constitutive of their identit)~
such correlatives are "reciprocal" and "simultaneous," so that the
loss of either one will lead to the destruction of the other; conse-
quently "there are relatives for which being is the same as being
somehow related to something."
49 The "simultaneous" is another predicate drawn from Aristotle, Cat 13
r4b24-r5a12: "Those things are called 'simultaneous' without quali-
fication and most strictly which come into being at the same time;
for neither is prior or posterior. These are called simultaneous in re-
spect of time. But those things are called 'simultaneous by nature'
which reciprocate as to implication of existence, provided that nei-
ther is in anyway the cause of the other's existence" (14b24-29).
Ambiguum8
1 Gregory the Theologian, Or. 14.30 (PG 35:897B).

2 I.e.,Amb 7.30-34.
3 This is not a reference to the confinement of a preexisting soul in the
body (refuted in Amb 7), but the transference of spiritual qualities
to an inferior biological plane, which Maxirnos elsewhere describes
as a debasement of the human person to an irrational, animal-like
state; see QThal Intro. (CCSG 7=31, II. 227-39); and QThal 1 (CCSG
7:47, II. 5-17). See also QThal 42 (CCSG p85-89).
4 I.e., having elements of disorder.
Ambiguum9
Gregory the Theologian, Or. 21.1 (SC 270:m, I. 23). Gregory is com-
paring the eye's vision of the sun to the intellect's contemplation of
God, so that, in context, the meaning of the excerpt is: "For beyond
God, the intellect has nothing higher to ascend to, nor will it ever
have."
2 Citing Dionysios, Letter 4: "For every affirmation regardingJesus ...
has the force of a transcendent negation" (161, I. 5; 1072B); see above,
Amb5-15.
AmbiguumIO
Gregory the Theologian, Or. 21.2 (SC 270:II2-14, 11. 1-8).

2 Nemesios of Emesa, On the Nature ofMan 12 (ed. Morani 1987, 68, 11.
6-9).
3 Ibid., 41 (ed. Morani 1987, 117, 11. 17-20).
4 See Proklos,E/ementsofTheology 146 (ed. Dodds 1963, 129), where "ex-
tremity" refers to the principle from which the orders of reality pro-
ceed and upon which they revert. According to John ofSkythopolis,
Sebo/ion on DN 1.3: ~ 'extremity' refers to the purest part of each
essence, on which the essence closely and continuously depends, as
the 'extremity' of the soul is the purest intellect; and the 'extremity'
of love is the burning love of those who have been raised up and di-
vinized" (PG 4:36A); see below,Amb 10.6, 42, 56, 63; vol. 2, Amb 31.5,
32.6, 37.8, 48.3, 50.3-
5 "Desire" renders the Greek word epithymia, which in this context has
the primary meaningof"appetite."
6 An allusion to Dionysios the Areopagite, D 4.9; see above, Amb
7.6.
7 See John ofSkythopolis, Sebo/ion on CH 7.4, for an e:>.1:endedgloss on
the intellect's "circular motion," described as a natural movement of
"return" to, "participation" in, and a "dance" around God (PG
4:73A-j6A).
8 See vol. 2, Amb 33-2 and 60.4; and David, Prolegomenon to Philosophy
12 (CAG 18/2:35, 11. 8-30).
9 Dionysios the Areopagite, DN 5.10 (189, 11. 8-9; 825AB).
AMBIGUUM IO
10 See Porphyry, Sentences 23 (ed. Lamberz 1975, 14).

n See above, Amb 7.10, 22.
12 Literally, "elevative" or "ascending" and thus the spiritual, mystical,
or allegorical interpretation of Scripture; see below; Amb 20.4; vol.
2, Amb 46.2, 61.2, and 62.2. For Dionysios the Areopagite, CH 2.5
(16, ll. 8-13; 145B), anagogia denotes a movement from sensory im-
ages to divine realities, ·which fittingly describes the "anagogical"
mode of biblical interpretation. The ascent of spirit through matter
(closely related to biblical mystagogia and theoria) is central to this
entireAmbiguum.
13 See Gregory the Theologian, Or. 38.7 (SC 358:114-16).
14 "Joshua" and "Jesus" are the Hebrew and Greek forms of the same
name, which means "savior"; see Nit 1:21: "You shall call his name
'.Jesus,' for he will save his people from their sins."
15 I.e., to the condition of angels, not however in the sense of discarding
the body, but in the elevation of human knowledge through the
practice of the virtues, which, as Maximos has explained, is a prac-
tice that necessarily involves the body.
16 Joshua had directed that the gold and silver spoils ofJericho be dedi-
cated to God (Jos 6:19), but Achan had taken some for himself, for
which he was stoned (Jos 7:25). Maximos comments on the spiritual
symbolism of the story of Achan in greater detail in QD 82 (CCSG
10:65).
17 See below, Arnb 10.37, n. 30.
18 Dionysios the Areopagite, D r 13.1 (226, J. ro; 977B).
19 This statement, which describes the divine light as a "symbol," pro-
voked considerable discussion duririg the Hesychast controversy of
the fourteenth century; see Gregory Palamas, Triads 2.3.21-22;
3.1.13-14 (ed. Meyendorff 1959, 2:431-33, 583-87); John VI Kanta-
kouzenos, R.efatation of Prochoros Kydones 1.5 (CCSG 16:8); and
Theophanes ofNicaea, On the Light ofThabor 3.8, 4.21 (ed. Zacharo-
pou1os 2003, 224-25, 276-77).
20 Dionysios the Areopagite, D 13.1 (226.7-27.1; 977B); QD 190
(CCSG 10:132, JI. 21-26).
21 QD 191 (CCSG 10:134, ll. 55-63).
22 See Philo, Allegorical Interpretation of Genesis 1.9 (LCL 1:158-60);
Evagrios, On Psalm 136 (PG 12:1661C [CPG 2455}); id., Gnostic Chap-
ters 3.57 (ed. Guillaumont 1958, 121); and below; Amb 21.7; and vol. 2,
Amb33-2.
23 Or, "verbs."
24 The plural "fleshes," which is unusual in English, indicates that, on
this level of being and manifestation, the Word continues to be dif-
ferentiated into a multiplicity of forms and expressions.
25 An allusion to Dionysios the Areopagite, Letter 3 (159, II. 3-IO;
w69B); see above, Arnb 5.5.
26 See Gregory the Theologian, Or. 38.2 (SC 358:106, II. 16-17); id., Let-
ter 101.49 (SC 208:56, II. 15-18); and vol. 2, Amb 33.
27 Or "substance."
28 "Mixture" was an important category among the later Neoplaronists,
for whom it was associated with the return or reversion (epirtrophe)
of created effects to their causes, mirrored here in Maximos's re-
marks about the return and assimilation of the self to God; see
Gersh, KlNHLILAKlNHTOL, 19-20.
29 In Greek, the word "judgment" (krisis) means to distinguish, differen-
tiate, and separate.
30 "Providence" and "judgment" were signarure Evagrian categories (de-
fined in Gnostikos 48 [SC 356:186}) that Maximos has taken over and
radically transformed. For Evagrios, they designated key moments
in the fall of rational beings from (and their restoration to) the di-
vine henad (see above, Amb 7.2), with "judgment" referring to the
creation of the material world and the banishment of the fallen
minds in bodies, and "providence" to the reversal of this sentence
and the restitution of the fallen minds to their original unity. As
Amb 10.37 makes clear, the terms are redefined as embracing both
the differentiation of beings in accordance with their inner princi-
ples and the activity that maintains this differentiation in the pro-
cess of drawing beings to God; see Thunberg, Microcorm and Media-
t()r, 66-72.
JI "Position" renders the Greek word thesis, which means "placement"
(including that of a quality in a substance), structure, institution, ar-
rangement (including rank and order, and thus hierarchy), and "pos-
itive affirmation," all with the sense ofpermammce. "Position" is thus
a mark of God's care for creation, manifested in the fixity of created
substances and forms, as well as the willed fixity of the mind in a
AMBIG U M IO
"position" relative to the Good, since virtue requires both the free
acceptance of the Good and perseverance in that position; see
Thunberg, Microcosm and Mediator; 63. The philosophical anteced-
ents for this notion are found in the Neoplatonic commentaries on
Aristotle's Categories, but Maximos has transposed them into a new
key, since they are not simply tropes for ordering objects in the ma-
terial world but modes of contemplation, structures within creation
by which the human person can ascend to God.
32 See Dionysios theAreopagite, CH 7-4 (32, LI. n-12; 212D); id., DN n .2
(219 , LI. 3-5; 949C).
33 See id., CH 3.2 (18, l. 3; 165A); and Myst 23 (CCSG 69:54, l. 878).
34 The phrase "gave him the right" (edikaiose) puns on the name
"Melchizedek," which means "king of righteousness" (Hbr 7:2).
35 Here Maximos plainly affirms that divine grace is uncreated, a view
commonly associated with the fourteenth-century Hesychasts, but
obviously much older.
36 Not in the sense that he ceased being embodied or corporeal, but
that his mind no longer served as receptive "matter" to be shaped
and formed by sensory impressions; see Alexander of Aphrodisias,
Commentary on.Aristotle's DeAnima (CAG suppl. 2/i :81, LI. 22-25); and
Aristotle,An 429a13-17.
37 In what is one of Maximos's most original formulations, divinized hu-
man beings do not simply share in life without end but also share
equally in life without beginning, insofar as they share in life that is
not simply eternal but uncreated. FoLlowingMaximos, Gregory Pala-
mas, Triads 3.1.31, argues that by grace the divinized saints "become
uncreated, unoriginate, and uncircurnscribable, even though in
their nature they are derived from nothing" (ed. Meyendorff 1959,
2:617, LI. 10-12).
38 See Gregory of Nyssa, On the Life ofMoses 2.21 (GNO 7/i:39, LI. 17-20).
39 Maximos has taken the language and themes of this contemplation
from Basil, Hexaemeron 1.1 (SC 26bis: 88-90).
40 See Gregory of Nyssa, On the Life ofMoses 1.1 (GNO 7/i:5, LL. 5-16); and
Philo, OnAbraham 5-6 (LCL 6:6).
41 Literally; "synecdochically," or "in the manner of a synecdoche," i.e., a
figure of speech in which a part is named inclusively for the whole;
see below, Amb 14-4-
NOTES TO THE TRA SLATIO
42 See below,Amb 10.58 andAmb 10.73, n. 52.

43 See above, Amb 7,12.
44 I.e., alogon, which also has the sense of"brute" or "animal-like."
45 Here the translation incorporates an explanatory scribal gloss that
entered the tradition of the text at a very early stage; see the note to
the text.
46 Or, "extremity" (akrotes); see above,Amb 10.6, n. 4.
47 See Dionysios the Areopagite, DN 9.5 (2II, ll. 5-6; 913B).
48 Both Eriugena and Ange/icur graecw uo begin this paragraph with the
subheading: "A second (contemplation) of the same (two individu-
als)," and so on in sequence for the following seven paragraphs.
These subheadings seem redundant, since each paragraph is also
given a corresponding number, and thus have not been translated.
49 I.e., because Moses died a natural death (De 34:5-8) and Elijah never
died, having been caught up to heaven before death (4 Kings 2:n).
50 See above,Amb 7.12 and ro.59. -
51 See above,Amb 10.17, n. 15.
52 The age (aion) is the "eternity" of created beings, a transcendent di-
mension that is distinguished from the eternity that is proper to
God alone. le is an intermediate state between divine eternity and
ordinary time, being a kind of synthesis of the two, enabling the di-
vinized creature to exist in divine infinity without obliterating the
limits proper to created being; see CT 1.5-7, 68-70 (PG 90:1085AC,
no8C-1109A); and Gregory the Theologian, Or. 38.8 (SC 358:118, 11.
1-11). As Maximos suggests, the logoi of time persist differently in
God, indicated by the entry of Moses's law into the promised land:
time itself cannot enter the final rest, but its principles do enter in a
new mode. In contrast to the Origenists (see above,Amb 7.2), Maxi-
mos argues that temporal movement is not the result of a fall from
God, but the very means of creaturely return to God; see Plass,
"Moving Rest."
53 See Plato, Tim 38ac; Aristotle, Phys 218b21-222a9; Plotinos En 3.7.2
(LCL 3:298); Dionysios, DN 10.3 (214-16; 937C-940A); and .Maxi-
mos, QThal 65 (CCSG 22:285, 11. 532-41).
54 See Dionysios the Areopagite, EH 3.u (91, 11. 4-8; 44IA).
55 In taking on human nature, the incarnate Word becomes, like all hu-
AMBIGUUM IO
man beings, an image of God, but by virtue of His divine nature, He

is the archetype of that image, and so becomes an image ofHimse1£
56 See Dionysios theAreopagite, MT r.1 (141-42; 997B).
57 See Theophrastus, On the Teachings of the Physicists 2 (citing Sim-
plikios) (ed. Diels 1879, 476, 11. 3-13).
58 The plural form, unusual in English, expresses the varied nature of
participation in the Word, mentioned in the next paragraph.
59 Nemesios ofEmesa, On the Nature ofMan 43 (ed. Morani 1987, 129, 11.
6-8), from whom this entire paragraph is taken mostly word for
word.
60 Ibid. (ed. Morani 1987, 129, 11. 8-15).
61 The terminology is taken from Aristotle (J'hys 258a27-259a9; Met
1012b30-31, 1071b3-1075a38), but whereas Aristotle's "Prime Mover"
is the cause solely of the motion of the world, for Maximos it is also
the cause of the being of the world. This profound modification of
Aristotelian doctrine enables Maximos to identify motion with be-
ing, a unity which had been fragmented by the Origenists, for whom
motion was inherently evil and brought about the creation of be-
ings; see above, Arnb 7.
62 Here Maximos describes the movement of created being by a system
of classification (at once logical, predicative, and ontological), in
which items (or entities) move in the direction either of"differenti-
ation" (diastole) or "simplification" (systole), understood as move-
ments between species and genera, particulars and universals. The
system itself is derived from Porphyry's introductory study on logic
known as the Isagoge, on which see Barnes, Porphyry, 108-28.
63 "Genus" (plural: genera) designates a class of things containing
a number of subordinate classes (called "species'? with certain com-
mon attributes.
64 See Gregory of Nyssa, Against Eunomios 1 ()53-54] (GNO 1:131-32).
65 A point argued by Proklos, Commentary• on Plato's Tl.lilaeus (ed. Diehl
1904, 2:123, 11. 21-22).
66 The Greek terms "when" and "where" are not equivalent to "time"
and "space" in the modem sense, but denote qualities of relation to
time and (more correctly) place that fundamentally determine the
nature of beings. In this way, "when" and ••where" are the qualitative
determinations of beings in a universe animated by natural move-

ments bearing things to their natural places (e.g., earth is at the cen-
ter of the cosmos, fire rises upward, etc.). The terms were estab-
lished by Aristotle, who did not use nouns to designate time and
place, but adverbs, which became standard among lacer Neopla-
tonist commentators, who took Aristotle to be disclosing the onto-
logical relationship of beings, and not just the meanings of the terms
used to describe them; see Sorabji, Philosophy of the Commentaton,
2:196-220, 226-43; 3=95-9i- That created being is essentially charac-
terized by "spatial and temporal intervals" (diastemata) is also central
to the thought of Gregory of Nyssa, On Ecclesiastes 6; 7 (G O 5:377,
and pp. 412-14); id., Apologia in Hexaemeron (PG 44:84D); id., On the
Song ofSon!} 15 (GNO 6:458-59); id., Against Ewwmios 1 [J61] (GNO
1:133-34); ibid., 2 {Jo, 459, 578) (GNO 1:246-47, 360-61, 395); and
ibid., 3.6 (67) (GNO 2:209-10).
67 See above, Amb 7.40, n. 49.
68 Freely derived from Nemesios, On the Nrrture of Man 3 (ed. Morani
1987, 4I.22-42.1); see Aristotle, Phys 212ar1-35. eoplatonic philoso-
phers established an ontological role for place, and not an extrane-
ous one, as posited by Aristotle, for whom place is something pe-
ripheral to bodies. As early as Plotinos (En 5.9.5, 44-49), place
becomes an essential aspect of what it is to be a body, and therefore
intimately involved with the life and existence of bodies. Place is
not a mere boundary, but an ontologically constitutive power that
supports, gathers, and delimits physical forms, including the rela-
tive position of parts in the whole, position being closely tied to the
nature of the whole; see O'Meara, Pythagoras Revived, 66-67.
69 I.e., which admits of certain qualities and determinations.
70 This phrase would seem to pun on the Arian slogan that "there was a
time when He (i.e., the Son of God) was not" (see Athanasios, On the
Synod ofNicaea 15-4; Gregory the Theologian, Or. 31.4), but the same
phrase occurs frequently in discussions on the nature of time, place,
and motion in the writings ofJohn Philoponos, e.g., Commentary on
Aristotle's Physics (CAG 16:456-58, 17:747); and Against Proklos's On
the Eternity of the World (ed. Rabe 1963, 103-5).
71 The "monad" and the "dyad" are both quantifiable units and meta-
490
AMBIGUUM IO
physical principles of potentiality from which all existing things are

derived. The monad, as the principle of unity, rest, and identity, is an
all-embracing unity precontaining the possibility of multiplicity.
The dyad is the principle of plurality, procession, and difference,
generating all the pairs of opposites of which the world is com-
posed. (According to some Neoplatonists, the monad and dyad de-
rive from the henad, which is the supra-identical origin of identity
and nonidentity.) The identity and diversity by which they generate
"forms" are echoed at each succeeding level of being, more and
more faintly; down to the organization of nature, each level of "un-
folding" from a monad-dyad pair coffelative to that level, but deriv-
ing ultimately from the first and highest pair; see Rist, "Indefinite
Dyad"; Dillon, Middle Platonists, r20-28, 163-64, 204-6; Sheppard,
"Monad and Dyad"; and Verrycken, "l'vletaphysics of Arnmonius,"
205-7.
72 I.e., a principle of origin.
73 See QThal 55= "The myriad is known only by means of the monad,
insofar as its substrate is identical to that of the monad, admitting
of a difference only in thought, such as that of an end to its begin-
ning-for the end of the monad is the myriad, and the beginning of
the myriad is the monad, or to speak more precisely; a myriad is a
monad in motion, and the monad is a motionless myriad-so too,
each of the general virtues has for its beginning and end the divine
and ineffable Monad, by which I mean God, from whom every vir-
rue takes its origin and to whom each will attain rest, and each is
identical to God, differing only according to its intelligible princi-
ple, for it is from Hirn, and in Him, and to Him that every virtue
manifestly exists" (CCSG 7:489, II. 143-58).
74 The monad's capacity to generate other numbers without changing
in itself, its possession in potentiality of all that appears in acruality
in subsequent numbers (e.g., odd and even), and its unificatory
property, are themes developed in the pseudo-Iarnblichan Theolo-
goumena arithmeticae, enabling its author to identify the monad
with God, with intellect, and with the derniurge as an organizing
productive principle . .Maximos, while clearly dependent on this
source (a standard text in the philosophical curriculum), redefiries
491
the basic terms in light of apophatic theology and Christian mono-

theism.
75 Dionysios theAreopagite, DN 13.3 (229, ll. 6-10; 980D-98rA).
76 Id., DN 4.4 (148,ll. 13- 15; 700B).
77 Arnb 10.100-104 borrows extensively from Nemesios, On the Nature
ofMan 42-43 (ed. Morani 1987, 120-36). The following references in-
dicate some of the the more prominent borrowings, most of which
Maximos has rather freely adapted.
78 See Nemesios, On the Nature ofMan 42 (ed. Morani 1987, 122, II. 22-
24).
79 Ibid. 42 (ed. Morani 1987, 125, II. 4-9).
Bo See ibid. 43, where Nemesios considers the opinion of "Aristotle and
others who deny that there is a providence for particulars" (ed. Mo-
rani 1987, 127, II. 12-14).
81 Ibid. (ed. Morani 1987, 130, II. 13-14).
82 See ibid. (ed. Morani 1987, 130, II. 18-21).
83 See ibid. (ed. Morani 1987, 130, II. 7-9).
84 See ibid. (ed. Morani 1987, 135, L 8).
85 Ibid. (ed. Morani 1987, 132, II. 13-15).
86 Ibid. (ed. Morani 1987, 132, II. 15-16).
87 Ibid. (ed. Morani 1987, 132, II. 20-21).
88 Ibid. (ed. Morani 1987, 133, I. 5).
89 E.g., over time.
90 This paragraph closely follows Nemesios, On the Nature of Man 43
(ed. Morani 1987, 133, II. n-22); see QD 120 (CCSG 10:88).
91 Gregory the Theologian, Or. 21.2 (cited above, at Amb 10.1, n. 1); and
id., Or. 23.8 (cited above, atArnb I.I , n. 1).
92 This paragraph draws extensively from Nemesios, On the Nature of
Man 15-17, and 22 (ed. Morani 1987, 72-73, 75, 82).
93 This paragraph is a nearly verbatim borrowing from Nemesios, 011
the Nature ofMan 19 (ed. Morani 1987, Bo, ll. 13-20).
94 This paragraph is a nearly verbatim borrowing from emesios, On
the Nature of.Afan 21 (ed. Morani 1987, 81, II. 15-21); see Aristotle, An
403a31.
95 Through this sentence, this paragraph is a nearly verbatim borrowing
from Nemesios, On the Nature of Man 20 (ed. Morani 1987, 81, II.
492
AMBIGUUM IJ
8-9). Maximos of course works with the etymologies of Greek

words, which I have matched with English equivalents and their
corresponding Latin etymologies.
96 In Greek, the letter "alpha" functions as a sign of negation, known as
the "alpha privative," which here is the shared symbolic feature of
Abraham and those who in faith negate or subject to privation all
things except God.
97 See Gregory of Nyssa, On the Lift ofMoses 1.20 (G O 7/i:9, 11. 20-24);
Gregory the Theologian, Or. 45-19 (PG 36:649B); and Evagrios, On
Pr11Jer 4 (PG 79:1168D).
98 An Epicurean term for the excitation of bodily pleasure; see Philo,
Allegorical Interpretation ofGenesis J.54 (LCL 1:408).
99 Or, "furnace."
100 ''Epileptic" renders the Greek word seleniazomenos, which means to be
"moonstruck."
101 See vol. 2, Amb 23-
Ambiguumn
Gregory the Theologian, Or. 21.18 (SC 270:146-48, 11. 15-16).
Ambiguum12
Gregory the Theologian, Or. 21.31 (SC 270:174, 11. 1-4).
Ambiguumr3
Gregory the Theologian, Or. 27,1 (SC 250:70, 11. 3-4).

2 Id., Or. 43.58 (SC 384:250, I. 26).
3 See above, Amb 7.10.
4 This fine example of Byzantine invective fairly describes the
aggression and violence of Gregory's fourth-century Arian oppo-
nen ts, who among other things had attempted to assassinate him
while he was delivering a sermon, as he himself tells us in a poem
called Concerning His Own Life (PG 5=1129-30, 11. 1445-70). At the
493
same time, Maximos's remarks would seem to be equally directed at

Gregory's seventh-century detractors, including those who (unlike
Maximos) had hastily drawn erroneous conclusions from Gregory's
orations without having taken the time and trouble to study his
works in detail; see Amb 7.2.
Ambiguum14
Gregory the Theologian, Or. 27-4 (SC 250:80, 11. 17-18).

2 .Maximos's argument about the nature and limits of theological dis-
course is inspired by Gregory the Theologian, Or. 27.3 (SC 250:76-
78).
3 See Proklos, Commentarytm Plato's Tlffiaeus (ed. Diehl, 1903, 331, I. 23);
id., Commentary on Plato's Parmenides (ed. Cousin 1864, n62-63);
Clement of Alexandria, Stromateis r.18.88.4 (SC 30:n4); Gregory of
Nyssa, Dialogue on the Soul and the Resurrection (PG 46:33BC); and
Gregory the Theologian, Letter ror.53: "This has now been proven
by what they call geometric necessities and demonstrations" (SC
208:58, 11. 18-19).
4 Dionysios the Areopagite, CH 15.5 (55, 11. 9-n; 333B).
5 See Elias, Prolegomenon to Philosophy n (CAG 18/r:31, 11. 1-2); and
Philo, On the Cherubim m5 (LCL 2:70).
7 According to some modem scholars, a "better explanation'' is simply
to emend "geometry" to "immoderate laughter" (ytAw llfl.ETp{a [sic}),
since (1) Gregory mentions laughter in his summary of these re-
marks (Or. 27.5), (2) the phrase yiAWTO~ a1,1.erp(a is attested in Or. 11.5
(PG 35:837B), and (3) "laughter" is the word found in two ancient
Syriac translations of Or. 27.4. However, Paul Gallay, the modem
editor of Or. 27, refutes these arguments and retains the word "ge-
ometry" (SC 250:80, n. 2). _ ote, too, that l\.faximos was aware of the
hazards involved in the transmission of texts (see PG 91:129B), and
thus capable of discerning a lapsus calami, to say nothing of the fact
that Gregory can hardly be advocating modenrte laughter at a funeral.
For discussion and bibliography, see Norris, Faith Gives Fullness to
Reasiming, 90-91, who supports the emendation.
494
AMBIGUUM 16
Ambiguum 15
Gregory the Theologian, Or. 28.6 (SC 250:no, U. 1-6).

2 The sequence here seems to be (1) place or position (i.e., of a sensible
object), (2) the sensory form of that object, (3) the mental impres-
sion received from that object, and (4) the mental image derived
from the impression.
3 Gregory the Theologian, Or. 7-2 (SC 4op84, U. 8-9).
4 See Simplikios, Commentary on Aristotle's De Anima (CAG II:204-5, 11.
11-14).
5 See QThp n8 (PG 90:1400BC); and David, Prolegomenon to Philoso-
phy, where this phrase occurs six times (CAG 18'2, p. 3, U. 33-34; p. 4,
U. 6, 10, and 22-23; p. 5, I. 15; p . 6, 1. 1). See also: John Philoponos,
CommentaryonAristotle's Posterior Analytics (CAG 13/3:439, U. 8-m);
Simplikios, Commentary on Aristotle's De Caelo (CAG 7:599, 11. 20-
25); and Prok.las, Commemary on Plato's Timaeus (ed. Diehl 1903, 28,
11. 23-25).
6 See Aristotle, Phys 26oa26-261b28; Plotinos, On the Movement of
Heaven (2.2) (LCL 2:42-44); Simplikios, Commentary on Arirtotle's
Categories 14 (CAG 8:427-28, U. 15-10). "Locomotion" renders the
Greek wordphora, which elsewhere in this translation is rendered as
"carrying" or (in passive forms) "being carried" or "being carried
along."
7 On the "simultaneous," see above, Amb 7.40, n. 49.
8 See Aristotle, Phys 20 1b31-3;.
9 See id.,An 423b7.
IO See Amb ro.10 and 10.99; CT 1.48-49 (PG 90:nooD-norA); and the
note in Sherwood, Earlier Amhigua, 95, n. 49.
n See above, Arnb 7.2.
12 I.e., without the interposition of motion.
Ambiguum16
Gregory the Theologian, Or. 28.9 (SC 250:II6-118, 11. 4-8).

2 A reference to the theology of Eunomios, who argued that because
495
God "exists before all things, He is unbegotten, or rather, His unbe-

gottenness is unbegotten essence" (Vaggione, Eunomius, 40).
3 See Proklos, Commentary on Plato's Alcibiades 1.275 (ed. Westerink
1954, 127).
4 That the mere negation of attributes fails to disclose the positive
content of a thing is an argument that Maximos draws directly from
the same section of Gregory's oration, and which indeed is the ma-
jor theme of this oration as a whole. The argument itself goes back
to Aristotle, Top ro1b37; see Alexander of Aphrodisias, Commentary
on Aristotle's Topics L5 (CAG 2'2:41-43, 11. 20-28).
Ambiguum17
Gregory the Theologian, Or. 28.9 (SC 250:n8, 11. 13-18).

2 I.e., Eunomios and his associates; see above, Amb 16.1, o. 2.
3 What is "general" in God is the divine essence.
4 I.e., in the excerpt cited at the head of Amb 16.
5 See Proklos, Commentary on Plato's Alcibiades 1.275: "What something
'means' and what something 'is' are different, inasmuch as 'meaning'
is the explanation of a thing based on a particular notion of it,
whereas what something 'is' requires precise comprehension (akribes
katalepsis) of its nature" (ed. Westerink 1954, 127, U. 8-n).
6 "Compound" freely renders the Greek word stoicheion (element),
which in this context denotes an elemental quality, component fea-
ture, or set of properties that mark an otherwise unqualified body
or material substrate; see Simplikios, Commentary on Aristotld Phys-
ics (CAG 9:227-28); and QThal 55 (CCSG 7:489, ll. 145-48), where
stoicheion and hypokeimenon are closely identified.
7 I.e., not the human body as such, but a mathematical or three-dimen-
sional solid; see Aristotle, Phys 204b 5, 209a 4; l,,fet 1020a 13.
8 According to Aristotle, Cat 1a20, a "subject" (hypokeimenon) is a logi-
cal subject of predication, a "substrate" to which attributes are as-
signed. Aristotle speaks of predicates being "in" a particular subject
and defines this "in" as not being a "part" of the subject, e.g., "man"
is predicated of an individual but is not "in" any particular subject
AMBIGUUM 17
(see Met ro17b13; Top 127b3). Such a view, however, seemed to reduce
substantive characteristics to accidents and was vigorously debated
by later commentators; for the debate, see Simplikios, Commentary
onAriitotle's Categories (CAG 8:44-75).
9 In the logic of Porphyry, the fundamental rule of predication is that
the higher, more generic terms are predicated of the lower ones, and
never the reverse. Similarly, the higher terms "contain" the lower
ones, and the lower are "contained" by the higher, and thus the spe-
cies "man" belongs to the genus of"living beings," but not vice versa.
10 "Conversion" (antirtrephein), also known as "counter-predication" (an-
tikategorein), is a defining mark of Aristotelian properties, so that if
Xis a property ofY, then Xis true of everything of which Y is true
and Y is true of everything of which Xis true; see Barnes, Porphyry,
209-10.
n See Porphyry, Commentary on Aristotle's Categories (CAG 4/i:82, 11.
5-22; p. 96, ll. 7-13).
12 ee Porphyry, Isagoge (CAG '411:7), where the subject seems to consist
solely in the "assemblage" ofits characteristics (or accidents), a doc-
trine which became the focus of an elaborate dispute between the
Peripatetics and the Platonists, with Maximos marking out a posi-
tion on the Platonist side of the debate; see the remarks of Barnes,
Porphyry, 152-53, 342-45.
13 Gregory the Theologian, Or. 28.5 (SC 250:108, II. 5-6).
14 The relation or proportion of"extremes" and "mean terms" is already
prominent in Plato's Timaeus 31c-32a, where it is used by the Demi-
urge to link and unify the elements of the world, constituting a sys-
tem of analogy that could be illustrated in various fields (physics,
geometry, harmonics, etc.). Among the Neoplatonist commenta-
tors, this system hinged on a geometrical relation (logos) between
"extreme" and "mean" terms (i.e., in geometric proportion: 1 : 2 = 2 :
4)-not of an equal qualitative difference (as in arithmetic propor-
tion: 1 : 2 = 2 : 3), nor of the same fractions of extremes (as in har-
monics: 3 : 4 = 4 : 6)-resulting in the identity of relation that the
mean term produces in regard to the extremes, binding them to-
gether and communicating to each the same relation; see O'Meara,
497
Pythagoras &vived, 187-90. This is a basic ordering principle for

Maximos, who deploys it in a wide range of contexts; see below,
Amb 19.2; vol. 2, Amb 41.2-3, 50.3, 67. w, and 71.5; QThal 62 (CCSG
2:117, 11. 33-39); and the sixth schoiion on Letter 1 (PG 91:392C).
16 See Philo, Allegorical Interpretation ofGenesis 1.11: "See then, how, like
links in a chain, the powers of the living creature hold on to each
other; for intellect and sense perception and object of sense being
three, sense perception is in the middle (meson), while intellect and
object of sense occupy each extreme (akron)" (LCL 1:165).
17 Gregory the Theologian, Or. 28.5 (SC 250:rn8, 11. 5-6).
18 Ibid. (SC 250:110, 11. IO-II).
19 Ibid. (SC 250:uo, L 12). Gregory is here referring to his previous
statement about the "incomprehensibility" of the transcendent
cause and says: "I do not mean comprehending that it is, but what it
is."
20 Ibid. (SC 250:110, 11. 16-18).
21 Id., Or. 28.7 (SC 250:n2-14, ll. 4-6).
22 "Common concepts" (or "notions") is the ubiquitous Stoic phrase for
certain innate, immutable truths universally held by all mankind
(e.g., divine providence, divine omniscience), which the Neopla-
tonists combined with (1) the Aristotelian notion that certain prin-
ciples are known not by demonstration but by intellectual insight,
and (2) the geometrical concept of certain truths as axiomatic; see
vol. 2, Amb 28.2.
23 See Dionysios the Areopagite, Letter 1 (157, 11. 1-5; w65AB).
Ambiguum18

2 The "antistrophe" is a rhetorical figure in which the same word or
phrase is repeated at the end of successive clauses, or in which-as
in this case-the repeated phrase is inverted.
AMBIGUUM 20
Ambiguum19
Gregory the Theologian, Or. 28.19 (SC 250:140, ll. 24-27) ..Maximos's
response is indebted to the discussion of prophetic inspiration and
dream states in Basil of Caesarea, Commentary on Isaiah, Introduc-
tion 3-6 (PG 30:121D- 129D); see above, Amb 7.18, n. 23.
2 In a phrase omitted from the excerpt, Gregory indeed states that the
diurnal vision he is speaking of was "of the kind seen only by the
saints" (ibid., I. 25).
3 See Aristotle, An 429ai-2, 43ia16-17, 431b2, 432a8-10; Augustine,
Letter 7.3.6, who argues that there are no images independent of
sense perception (CSEL 34:17, ll. 4-22); and Nemesios of Emesa, On
the Nature ofMan 6 (ed. Morani 1987, 55-56).
4 See Aristotle, An 432a31-432b1.
5 See above, Amb 17.9; and Sirnplikios, Commentary on Aristotle's De
Anima 3.11 (CAG 8:312, ll. 21-27).
6 See Aristotle, An 428a5-7; and Sirnplikios, Commentary on Aristotle's
De Anirna 3-3 (CAG 11:209, II. 2-8).
7 Maximos can say no more since, in the passage under consideration,
Gregory himself acknowledges that he is not entirely sure of how
the prophets beheld their visions.
Ambiguum20

2 The words "essence" (ousia) and "condition" (schesis) can also be un-
derstood as "being (or substance)" and "relation."
3 The exact source of this teaching is unknovm, although ancient
grammarians and philosophers held that names (or "nouns," as dis-
tinct from verbs) express either ousia or schesis, a doctrine that Maxi-
mos appears to have modified by deploying biblical language and
themes irI a Christian metaphysical framework; see Dexippos, Com-
mentary on Aristotle's Categories (CAG 4h:n, 11. 14-17; p. 26, 11. 24-
36); Proklos, Commentary 011 Plato's Cratylus 68 (ed. Pasquali 190 8,
499
13-19); Elias, Commentary onAristotle's Categories (CAG 18/r:212-13);

Simplikios, Commentary on Aristotle's Physics (CAG 9.17.38-18.13);
Gregory the Theologian, Or. 29.16 (SC 250:210); Gregory of Nyssa,
Against Eunomios 2 [586-90} (GNO 1:397-98); id., To Eustathios
(GNO 3/r:15-16); and Chrysostom, Commentary on Galatians 4 (PG
61:658B).
4 "How something is related to something else" (pros ti pos echein) is a
technical term from Aristotle, Cat 8a32, b1-3; AnPr 4134; see Por-
phyry, Isagoge 1.19 (CAG 4'1:1, I. 19).
5 On the word "placement" (thesis), which here is closely related to di-
vinization (theosis), and with which it is sometimes confused in the
manuscript tradition, see above, Amb 10.38, n. 31.
6 Here .Max.imos states that the grace of divinization is an uncreated
energy of God; see above, Amb 10.44, n. 35.
9 Dionysios, CH 2.3 (12-13, ll. 20-22; 14IA).
IO See Letter 2 (PG 91:396C).
Ambiguum21
Gregory the Theologian, Or. 28.20 (SC 250:142, IL 16-18).

2 I.e., the Evangelist.
3 I.e.,John the Baptist. Though John the Baptist is not called the "fore-
runner" (or "precursor'') in the New Testament, this epithet became
so closely identified with him in the Christian tradition that it came
to function virtually as his proper name, and thus Gregory's use of
this title for John the Evangelist requires an explanation.
4 See Gregory the Theologian, Or. 38.14 (SC 358:136, ll. 18-19).
5 See Origen, Commentary on the Gospel ofJohn 1-4-21 (SC 120:68); and
Irenaeos,AgainstHeresiesJ.Ir.8 (SC 211:160-67).
6 "Understanding" renders the Greek word phronesis, which is more
commonly rendered as "prudence," or sometimes "sagaciti'
7 See Dionysios the Areopagite, ON 4.11 (156.13-57.3; 708D-709A);
and above, Amb I0.31.
8 See id., ON 7-2 (195, 11. 16-17; 868C).
500
AMBIGUUM 22
9 Or, "irascible."
10 Gregory the Theologian, Or. 7-21 (SC 405:234, II. 12-20).
n See Aristotle, Int 16:14-9. In the language of Scripture, a "great" or
"loud" voice is often one that registers a sound that is enigmatic, is
misunderstood, or has an eschatological import (e.g., Mt 27:46, 50;
Act 7:60); see John 12:28-30. Note also the parallels in the Apoca-
lypse-a work ascribed to John, rhe "son of thunder" (Mk 3:17)-
where the Lamb speaks "with a voice of thunder" (e.g.,Apc 6:1).
12 Literally; "intellect" or "mind" (nous).
13 See Gregory the Theologian, Or. 28.20: "Let us heed Paul when he
says: Now we know in part, and we prophesy in port (1 Cor 13=9) ... for
he counts all knowledge in this world as nothing more than mirrors
and enigmtl.f (see I Cor 13:12), being but the arrested image of the
truth captured in rniniscule reflections . . . And this is what the
Word Himself intimated when He said that there were things which
could not now be borne, but which would be borne and be made
clear in the future, and which John, the forerunner of the Word and
great voice of the Truth, affirmed to be beyond the ability of the lower
world to contain (John 21:25)" (SC 250:140-43, 11. 5-7, 10-12, 14-18).
See also vol. 2, Amb 37.8.
14 See Gregory the Theologian, Or. 28.20 (SC 250:142, ll. 14-16).
Ambiguum22
Gregory the Theologian, Or. 28.21 (SC 250:142, ll. 8-ro).

2 Eriugena's Greek text seems to have read: "-is One in the logos of
each thing ... "
501

St. Maximos The Confessor - The Ambigua Vol. I Part 2

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AMBIGUA TO JOHN

22b. J\llri 0t:wp[a de; TOV mhov cruvwµoc;

53 Kai iva O"VV£AWV £11tW, 6 µ~ U1tt:A0wv TOV 'rijc; aµap-dac:;

22b. An additional concise contemplation of Moses

To speak concisely, the person I am describing is one who 53

6pa-r4'> 61aAEYOl,(-£VOc; <l>apaw, aAAa aop,h<¥ -rupavvep

23. 0Ewp[a 7tEpi WU 7tW<; TOU<; 1tpo VOl,LOU Kai l,LETa

54 ncraUTwc; St. Kai 1ravrac; -roi>r; ay[ouc; exacrwc; ~µwv

any visible Pharaoh, but ranges himself spiritually against

23. Contemplation of how one can imitate the saints

In the same way, any one of us who so wishes can transfer 54

TWV ape-rwv -rp61t0L<; St' evyevoii<; npa.~EW<; KaAAW7tt~6µt:-

24. dO-rt Kal oi x:aTa v6µov i:iytot nveuµanKw<;

55 IIavTt:c; yap StapMSriv hipav napa TI]V VO[,LLK~V fot:-

with the proper modes of the virtues through noble action;

24. That by receiving the law spiritually,

For all of them, clearly foreseeing that there would come 55

25. "On Kal t'.nre:p Tov ypanTov Kai u1ttp Tov

56 Ou8tv 8e: TO KWAUOV, we; oif!at, lcr-rl TOV EV "t"OtJTOl<;

26. 0Ewp[a wii Tp61tou Ka0' ov U1te:p TOV

25. The one who through the virtues and

There is nothing, it seems to me, to hinder a person who 56

26 . Contemplation of the mode according to which

For if every nature of whatever exists is divided into 57

rap ~ npoc; -ra voouµ£Va 'tWV voot'.,v-rwv Kai 1tpoc; -ra

oISt: Tp61rov ·n: Kai Aoyov 6 -ri]v -ro1au-r11v Swpot'.iflt:voc;

27. 0t:wp(a di; TO 1tt:pi WU Efl1t£0"0VW«; d«; wuc;

in a mode and principle known to God who gives such grace,

27. Contemplation of the passage in the Gospel

vr1µtvwv yvwcrtc;. De; yap -r4"> aicr811-r4"> rJAL4J ava-rtAAov-rt

28. 0t:wp(a -rou -rp61tou 1ea8' ov 1 tyov£v

60 AµtAt:L wirr4J [lYJ brepdcrac; ,Q 8d4J 47 q,w-rl -rov Tfjc;

28. Contemplation of the mode according to which

To be sure, it was because our forefather Adam failed to 6c.>

£X£lV £7nTY]b£Uom;. T~v yap cruµ~OUAOV 1tapa8£;aµEVY]V

God, which is, in any case, impossible. For when, instead of

29. "0-rt EK -rfi<; a<TTawu 1t£pt<popa<; -rfi<; 1tapoucrtJ<;

..H<; 4 9 -ro a8pave.<; Kai C<AA£1ta11.11.ri11.ov cro<pw<; Ka-ravof]crav-

dK6-rw<; ci>fJ8110"av [see Eph 4:22], d !(EAAOL£v Ka8apw<;

~ q,8dp£tv Suvaµt:vov, 'tfj St. µ.aKap[~ ~wfj Kal aq,0ap0'[~

29. That from the unstable whirling about of

Having wisely reflected on the futility and transience of 61

Kai O"KOWUi; {moxwp11cnv, Kal 'XOVWV (lV£CJlV, Kal ~oµ~~O'EWi;

30. "O"t'I µ~ 1<a8' ~µai; ~ ~v cpucr11e~v 8ewp iav, ~

63 'A )J..: t1ravet..86v-n:i; Ka0' dpµov -ra A£L1[0V'ta -rfJi; Me:-ra-

passing away of confusion, the receding of darkness, rest

30. That it is not like us that the saints engage in

But let us now turn back and in sequence apply what we 63

µcucap[ac; yvwat:wc; -rou ewu, -ypaµµarr[ -rt: Kai O"UA.Aa~atc;

3ra. 0ewp[a de; TI]V Mt:-raµ6pcpwcnv nAaw-rtpa

64 EipfJ't"at 'TOLVUV avw-rtpw o-rt 81a µEV -rijc; -yt:voµtvtjc; lnl

knowledge of God solely by means of the senses, or by at-

31a. Extended contemplation of the Transfiguration

As stated above, it was through the [1160CJ luminous 64

Ka't'a 't'O VOOUl,1£VOV f:LUcrTaywyiav £V -rau-rQ xal iil,la eeo-

yap d<; TI}V e~t-racrtv tj<; eewpia<; A£L1t£'t'at), 1tOAAOU<; Ka-ra

eewp[a d<; 't'OV Mwi.icrfiv Kai -rov 'ffi[av

:Q).11 d<; amou<; W53

66 B'. Eha croq:,(av Kai XPl'lcr-r6-11-ra cruvoucra~54 au-re;, Sta

intellect may be initiated, and this happens because to-

Contemplation of Moses and Elijah

[Additional contemplations of Moses and Elijah} 48