Live to Christ / die to sin; scar-burn leprosy relapse
Cyril: …passion, the one having chosen to live for Christ, and following-after the evangelical decrees, and thrusting-through the from sin dying.
Palladius: I am persuaded.
Cyril: And one on the one hand is this manner, for us to be able to please God, and another at least would be completed rightly thus again. For it is necessary for us deadening the members the upon the earth, fornication, uncleanness, passion, desire evil, and the greed, to seem somehow already also to have died to the sin, and this altogether, no longer living in it. (Colossians 3:5) And the all-divine Paul will fill-full saying: ‘What then will we say? Will we remain upon the sin, in order that the grace may abound? May it not become, we who died to the sin, how still will we live in it?’ (Romans 6:1-2) Just as then at least in the to choose to live for Christ, the to be deadened partially the law was placing-under for the just-things, thus also in the to have died to the sin, the to live in it, would be a defilement again.
Palladius: You spoke well.
Cyril: And more-thinly distinguishing the law the such of the passions: ‘And if it should become,’ he says, ‘a suspicion and seeming, of the to have been leprous somehow, or in a wound having been scarred-in, or then in a part of a body having been burned once, with the same accuracies and inspections let the priest use again. And if the seeming to have bloomed-out white, should not be transferred toward leprosy, clean let him be,’ he says; ‘and if then there should become a clear change of the white unto leprosy, unclean he will be and abominable.’ (Leviticus 13:18-28) And somehow also through these the law hints for us, that the in souls weaknesses, and myriad as many these, having been healed with the mildnesses, and according to seasons as it were toward scarring having been brought-up, if with the from us slacks they should be
Greek
πάθος, ὁ Χριστῷ μὲν ζῇν ᾑρημένος, καὶ τοῖς εὐαγγελικοῖς θεσπίσμασι κατακολουθῶν, διωθούμενος δὲ τὴν ἐξ ἁμαρτίας νέκρωσιν.
{ΠΑΛΛ.} Πείθομαι.
{ΚΥΡ.} Καὶ εἷς μὲν οὑτοσὶ τρόπος, εὐαρεστεῖν ἡμᾶς δύνασθαι τῷ Θεῷ, ἕτερός γε μὴν ἐπιτελοῖτ' ἂν ὀρθῶς ὡδίπη πάλιν. Χρὴ γὰρ ἡμᾶς νεκροῦντας τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν, δοκεῖν πως ἤδη καὶ ἐκτεθνάναι τῇ ἁμαρτίᾳ, καὶ τοῦτο εἰσάπαν, οὐκέτι ζῶντας ἐν αὐτῇ. Καὶ πληροφορήσει λέγων ὁ θεσπέσιος Παῦλος· «Τί οὖν ἐροῦμεν; ἐπιμενοῦμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; Μὴ γένοιτο, οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ;» Ὥσπερ οὖν ἔν γε τῷ ζῇν ἑλέσθαι Χριστῷ, τὸ νεκροῦσθαι μερικῶς ὑπετίθει ταῖς δίκαις ὁ νόμος, οὕτω καὶ ἐν τῷ τεθνάναι τῇ ἁμαρτίᾳ, τὸ ζῇν ἐν αὐτῇ, μολυσμὸς ἂν εἴη πάλιν, καὶ τῆς ἐκ νόμου γραφῆς οὐκ ἀπηλλαγμένος. Ταύτῃτοί φησιν, ὡς εἰ γένοιτο λέπρα καθόλου τοῦ σώματος, καὶ οἱονεὶ νέκρωσις κατὰ παντὸς ἰοῦσα μέλους, κατασημήνειεν ἂν, τὸν ἀποθανόντα τῇ ἁμαρτίᾳ· καὶ μολυσμὸς οὐκέτι τῷ σώματι. Καθαρὸς γάρ ἐστι, φησὶν, ὅλος διόλου τεθνεὼς τῇ ἁμαρτίᾳ, καὶ τόπον οὐδένα παραχωρήσας αὐτῇ, καὶ οἱονεί πως ἐν ἑαυτῷ τὸ ἐναυλίζεσθαι δούς· «Εἰ δὲ δὴ,» φησὶ, «χρὼς ἐν αὐτῷ ζῶν ὁρῷτο πάλιν, μιανεῖ αὐτὸν ὁ χρὼς ὁ ζῶν.» Τὸ γάρ τοι ζῇν ὅλως τῇ ἁμαρτίᾳ κἂν γοῦν ἐκ μέρους, βδελυρὸν ἀποφαίνει τὸν ἠῤῥωστηκότα· «Μικρὰ γὰρ, φησὶ, ζύμη ὅλον τὸ φύραμα ζυμοῖ·» καὶ ἀληθὴς ὁ λόγος. Εἰ δὲ ἀποκατασταίη, φησὶν, ὁ χρὼς ὁ ζῶν, καὶ μεταχοροίη πρὸς λέπραν, λελύσθω τὰ ἐγκλήματα, καθαρός ἐστιν. Ἀπήλλακται γὰρ καὶ τοῦ μερικῶς ἔτι ζῇν τῇ ἁμαρτίᾳ, πρὸς νέκρωσιν τὴν ἐπαινουμένην μετοιχομένου τοῦ νοῦ, καὶ παγκάλην ἀληθῶς ἔχοντος τὴν μετάστασιν. Οὐκοῦν, ἀνακεφαλαιώσομαι γὰρ ἅπερ ἔφην, εἰ ζῶμεν Θεῷ, μηδὲν ἔστω νεκρὸν ἐν ἡμῖν, εἰ ἀπεθάνομεν τῇ ἁμαρτίᾳ, μηδὲν αὐτῆς ἔστω ζῶν ἐν ἡμῖν. Οἶμος γὰρ ἥδε λαμπρὰ πολιτείας ἡμῖν ἁγιοπρεποῦς, καὶ οὐδὲν ἐχούσης ὃ διαβεβλήσεται.
{ΠΑΛΛ.} Εὖ ἔφης.
{ΚΥΡ.} Ἰσχνότερον δὲ διαιρῶν ὁ νόμος τὰ τοιάδε τῶν παθῶν· «Κἂν εἰ γένοιτο,» φησὶν, «ὑποψία καὶ δόκησις, τοῦ λελεπρῶσθαι τυχὸν, ἢ ἐναπουλωθέντι τραύματι, ἤγουν ἐν μορίῳ σώματος κατακεκαυμένῳ ποτὲ, ταῖς αὐταῖς ἀκριβείαις τε καὶ ἐπισκέψεσι κεχρήσθω πάλιν ὁ ἱερεύς. Κἂν εἰ τὸ δοκοῦν ἐξανθῆσαι λευκὸν, μὴ μετατεθείη πρὸς λέπραν, καθαρὸς ἔστω,» φησίν· «εἰ δὲ δὴ γένοιτο σαφὴς μετάστασις τῆς λευκῆς εἰς λέπραν, ἀκάθαρτος ἔσται καὶ βδελυρός.» Ὑπαινίττεται δέ πως καὶ διὰ τούτων ἡμῖν ὁ νόμος, ὅτι τὰ ἐν ψυχαῖς ἀῤῥωστήματα, μυρία δὲ ὅσα ταυτὶ, τεθεραπευμένα ταῖς ἐπιεικείαις, καὶ κατὰ καιροὺς οἱονεὶ πρὸς ἀπούλωσιν ἀνενηνεγμένα, ταῖς πρὸς ἡμῶν ῥᾳθυμίαις εἰ ἀνασκαλεύοιτό πως, ἐποπτεύσει μὲν ὁ
About this text
Cyril continues the dialogue with Palladius. Book 15 of a seventeen-book dialogue — not the whole work.
English follows Migne PG 68 (Aubert reprint). The PDF and a cleaned text of the same print were checked against each other. This page is Book 15 of seventeen. This is a reading translation for study, not a new critical edition of the Greek.
Witnesses
- Copy-text Migne PG 68 De adoratione Book 15 (Aubert reprint) (Greek · Book 15)
- Checked print PDF of PG 68 De adoratione (Greek · Book 15)
English is newly prepared for study from the stated edition. Open Greek on each section for the source text. This is not a complete critical edition.