Treatment of Hellenic ailments. Homily XII: "On Active Virtue"

The apologetic work “Treatment of Hellenic Illnesses” (full title “Treatment of Hellenic Illnesses, or knowledge of the Gospel truth from Hellenic philosophy”) was written by Bl. Theodoret of Cyrus either until 423, or in 434-437. The reason for its writing was the ridicule of pagans at the Christian religion. The work consists of 12 Words, in which the blj. Theodoret compares Christian doctrine with the worldview of Greek philosophers, writers and poets. He proves the superiority of the Gospel over Greek philosophy, as well as the futility of idol worship, contrasting them with the veneration of martyrs and holy saints of God. The 1st Word contains criticism of the Hellenic philosophical tradition and speaks of faith as a source of religious knowledge. The 2nd Word discusses the doctrine of God and the origin of the world. The 3rd Word criticizes polytheism and compares it with Christian angelology. The 4th Word contrasts Christian and pagan cosmologies. The 5th Word sets out Christian anthropology: it talks about human nature and the relationship between soul and body, free will and moral responsibility. The 6th Word speaks of Divine Providence. The 7th Word is dedicated to pagan and Jewish sacraments. The doctrine of true worship of God is presented. Sacrifice to idols is contrasted with the sacrifice of Moses. The 8th Word deals with Christian veneration of martyrs. The 9th Word compares Christian morality with the laws of the Greeks, Romans and other peoples. Word 10 talks about pagan oracles and Bible prophecies. The 11th Word compares pagan and Christian eschatologies. The 12th Word contains the life of the apostles and their followers with the life of the Greek philosophers and their disciples. This publication presents a translation from ancient Greek of Word XII “On Active Virtue” (98 chapters), in which Bl. Theodoret criticizes the life of famous ancient pagan philosophers (Socrates, Plato, Antisthenes, etc.). It shows the impossibility of freeing oneself from passions, acquiring virtues and achieving a moral ideal without turning to Christ, the Church, the teaching of Holy Scripture, and the grace of the Holy Spirit. The Word contains references to Christian monasticism. *The title of the essay in Latin is Graecarum affectionum curatio. Contents Abstract Word XII. On active virtue For the first time, a translation into Russian from Greek of one of the twelve Words that are part of the famous apologetic work of the blessed one, which has not yet been fully translated into Russian, is published. Theodoret of Cyrus (393–466) “Treatment of Hellenic ailments.” In Homily XII: “On Active Virtue,” the author criticizes the lives of famous ancient pagan philosophers - Socrates, Plato, Antisthenes, Crates and others for the discrepancy between their declared high moral ideals and their real morals. This discrepancy is intended to show the impossibility of achieving liberation from passions, acquiring virtues and, in general, achieving the moral ideal of a person without turning to Christ, the Church, the teaching of Holy Scripture, and the grace of the Holy Spirit. This ideal of the bl. Theodoret points to Christian monasticism. At the same time, he has to defend monasticism from criticism from pagans for the moral shortcomings of some of its representatives. The text below is a translation from Greek of one of the twelve Words that are part of the famous and not yet translated into Russian apologetic work of the blessed one. Theodoret of Cyrus (393–466) “Treatment of Hellenic ailments.” “Treatment of Hellenic Illnesses” (or, as the more complete title says in the preface to the work: “Treatment of Hellenic Illnesses, or Knowledge of the Gospel Truth from Hellenic Philosophy”) is the most important apologetic work of Bl. Theodorit. This is the latest fully preserved early Christian apology and is regarded as perhaps the best extant. It consists of twelve Words, or Discourses, in which the author thus compares Christian and pagan answers to the fundamental questions of philosophy and religion, so as, as the second title shows, to fully reveal the superiority of the Gospel over Greek philosophy. According to patrolologist Johann Quasten, The Treatment of Hellenic Ailments, more than any other work by Theodoret, demonstrates his erudition in classical ancient literature. The author quotes more than a hundred ancient philosophers, giving about three hundred and forty quotations. However, he cites most of them, by his own admission, not directly from the originals, but from secondary sources - especially from the “Stromata” of Clement of Alexandria and the “Gospel Preparation” of Eusebius of Caesarea 1 . In Homily XII: “On Active Virtue,” the author criticizes the lives of famous ancient pagan philosophers - Socrates, Plato, Antisthenes, Crates and others for the discrepancy between the high moral ideals they declared and their real morals. This discrepancy is intended to show the impossibility of achieving liberation from passions, acquiring virtues and, in general, achieving the moral ideal of a person without turning to Christ, the Church, the teaching of Holy Scripture, and the grace of the Holy Spirit. This ideal of the bl. Theodoret points to Christian monasticism. At the same time, he has to defend monasticism from criticism from pagans for the moral shortcomings of some of its representatives. Translation from Greek, comments and scientific editing by Associate Professor of MDA and SDA P.K. Dobrotsvetova; translation editor – Doctor of Philology, Professor of Moscow State University D.E. Afinogenov. The translation is based on the publication in the series “Christian Sources” (Sources Chrétiennes, No. 57): Theodoret de Cyr. Thérapeutiques des maladies helléniques. Text critique, introduction, traduction et notes Pierre Canivet. Paris: Édition du Cerf, 1958. The pages of this edition are shown in square brackets. The numbering of chapters (large periods of two or three sentences) is also given according to the French edition. If there are existing editions of Russian translations of ancient authors, citations are given from them (with the necessary corrections). Word XII. On active virtue 1. Trees have roots that feed them, as well as branches and foliage that decorate them and between which there is fruit. If someone cuts off the branches and strips them of foliage, then they become useless and lose their beauty, and their establishment on the roots turns out to be completely unnecessary. 2. Likewise, the body needs looking eyes and other guiding sense organs; it also needs legs and arms that walk and carry the body - working and delivering food, drink and satisfaction of other needs to all [other] members. 3. But also the tunic, and outer garments, and ephestrides 2, in a word - all kinds of clothing do not consist of only a woven warp, but this also requires the interweaving of the weft and the warp, intertwined with each other. 4. Why am I saying all this? Not because I like to chat, O men, but in order to show objects from the most perfect philosophy through figurative examples. For the greatest and most great good is truly knowledge of Divine objects, but the one who has been awarded it turns out to be not yet perfect enough. 5. For one must also necessarily combine good deeds with knowledge. Because just as the root is for a tree, the eyes are for the body, and the foundation is for the fabric, the same thing turns out to be for souls - knowledge of the truth and strong faith. 6. Because it is appropriate not only to know how to think about the Divine, but also to live in accordance with His laws. For just like those who study painting, or leatherwork, or any other trade [R. 420] strive not only to know this work, but also to do it with their hands and show themselves to be imitators of their teachers in deeds, so lovers of piety should not only study theology or natural science, but also be educated in the laws of practical virtue, and observe them in practice, and strive with them to imprint the soul and prepare an image. 7. For by educating and forming the soul in this way, such a soul will not only imprint in itself the images of Divine laws, but will also become a living and intelligent image of the Lawgiver Himself. Teaching this, the great preacher of truth loudly proclaims: “Be ye therefore imitators of God” (Eph. 5:1). And the Master exhorts him, saying: “Be imitators of your Father in heaven” (Matthew 5:45). And again: “Be perfect, just as your Father in heaven is perfect” (Matthew 5:48). 8. And to be imitators of the God of all means to desire what the Lord desires, but also to be at enmity against what He is at enmity against. And what He hates and what He loves is clearly taught by Divine laws. 9 . Let us listen, for example, to the inspired David, crying: “For You are God, Who does not like iniquity, the evil one will not dwell with You. And the wicked shall not abide in Your sight; You have hated all those who commit iniquity. You will destroy all those who speak lies, the bloodthirsty and the flattering [R. 421] the Lord is abhorred” (Ps. 5:5–7). 10. Having shown us by this the disposition of the will of the Lawgiver, in another psalm he depicts a face that exactly imprinted these features, and praying to the Lawgiver, and saying: “I walked in the gentleness of my heart in the midst of my house, I did not put in my eyes the deeds of the lawless, I hated those who committed crime. The obstinate heart was not close to me, I did not know the evil one who turned away from me. He who secretly slandered his neighbor—I drove him out; with a proud look and an insatiable heart - with this I did not eat. My eyes (are turned) to the faithful of the earth, so that they sit with me; he who walks in the blameless way - this one served me. No one who acts proudly lived inside my house; he who speaks a lie was not right in my sight” (Ps. 100:2–7). 11. Thus, he not only taught us that it is possible to imitate the Almighty and All-Wise Lord, but also showed us the very method of imitation. For He did not command us [thereby] to create heaven, and earth, and the sun, and the moon, and everything else, nor to have a simple and indescribable nature, but only to be hostile to what He hated, and to love what He loved. 12. Having accomplished such a virtue, the prophet boldly cries out to the Lord: “And your friends are very honorable to me, O God, their dominion is very reliable” (Ps. 139:17). And a little lower: “Have I not hated those who hate You, O Lord, and have I not grieved for Your enemies? I hated them with complete hatred: they became enemies to me” (Ps. 139:21, 22). And again: “Bloodthirsty men, get away from me!” (Ps. 139:19). And again: “Get away from me, you evil ones, [R. 422] and I will learn from the commandments of my God” (Ps. 119:115). And again: “I have hated the transgressors of the law, but I have loved Your law” (Ps. 119:113). And again: “How I have loved Your law, O Lord!” He is a lesson to me every day” (Ps. 119:97). 13. “And how sweet are Your words to my throat! Sweeter than honey to my lips” (Ps. 119:103). And other similar things said can be found in this psalm, for this prophecy is filled with such teaching. And Moses the legislator shows in his laws what God likes and what is again disgusting to Him. And also Isaiah, Jeremiah, Ezekiel, and Daniel, and the whole choir of prophets taught us this distinction. 14. And also their God Himself says in the Gospel: “Not everyone who says to Me: “Lord!” Lord!” will enter the Kingdom of Heaven, but he who does the will of My Father in heaven” (Matthew 7:21). And again: “Whoever does and teaches, he will be called great in the Kingdom of Heaven” (Matthew 5:19). And again: “Whoever keeps My commandments loves Me” (John 14:21). 15. And in the parable of the talents (Matthew 25:14-30) He showed that he would not only demand an answer for the amount that He gave before, but would also demand a profit, and whoever does not have this, depriving him of grace, will deliver him bound into darkness. And he left the virgins who did not have enough oil outside the bridal chamber, although he calls them virgins (Matthew 25:1-13) 3. [R. 423] And the one who turned out to be dressed in clothes inappropriate for marriage was separated from the guests and expelled from the feast, and, although he came as invited, he did not intrude on his own (Matthew 22:1-14). But, although he was honored with an invitation by the generosity of the Bridegroom, he did not change his clothes and [in the end] suffered what he endured. 16. Therefore, the divine apostle, proclaiming, says: “For if we, having received the knowledge of the truth, sin willfully, there remains no more sacrifice for sins, but a certain terrible expectation of judgment and the fury of fire, ready to devour the opponents” (Heb. 10: 26-27). 17. And then he confirms this thought with an example: “If one who rejects the law of Moses, in the presence of two or three witnesses, is punished without mercy with death, then how much more severe punishment do you think will be guilty of the one who tramples on the Son of God and does not consider holy the Blood of the covenant by which he was sanctified, and offends the Spirit of grace? We know the One who said: Vengeance is Mine, I will repay, says the Lord. And again: The Lord will judge His people” (Heb. 10:28–30). 18. And then he frightens the living with negligence and says: “It is terrible to fall into the hands of the living God!” (Hebrews 10:31). And in another place he proclaims: “We must all appear before the judgment seat of Christ, so that each one may receive according to what he has done while living in the body, whether good or bad” (2 Cor. 5:10). 19. And the fact that [theoretical] knowledge needs practical virtue, this is enough to clarify. But let's see what the Hellenic philosophers thought about this. We will see that Plato and some others [R. 424] those who loved his philosophy agreed with his words, for in the “Laws” he says this: “Therefore, whoever wants to become dear to God must certainly, as far as possible, become like him. Because of this, whoever among us is chaste is dear to God, for he is like him, and whoever is unchaste is not like him and, on the contrary, is different [from him]” 4 . 20. So, this [Plato] did not say anything different [in comparison with our teaching], but he confirms with us that one should, as far as possible, in one’s internal disposition [will] be like the God who created. Therefore, he called chaste not the one who conquered pleasures, but the one who kept his rational principle healthy and intact. 21. He wrote something close to this in Theaetetus: “But it is impossible for evil to perish, Theodore; because something contrary to good is always necessary. And it was not established in the gods, but wanders, of necessity, around mortal nature and this place. That’s why we need to try to get away from here and there as quickly as possible. This flight is a feasible assimilation to God; and to become like God means to become just and pious with understanding” 5 . 22. So, very clearly and wisely (σαφῶς καὶ σοφῶς) he explained here the method of comparison. For first of all, he ordered to flee from here, but not in order to end up in some place outside the earth, but in order to get rid of earthly affairs, this he clearly meant, [R. 425] when he called escape “the feasible assimilation to God.” 23. The increase is also commendable, for he not only commanded us to become like, but as far as possible, people. And then he revealed the very image of likeness, for he says that “to be likened means to become just and pious with understanding.” And this addition is surprising. For there are some who pay great attention to justice, and through their stupidity defile the beauty of their achievement. 24. And then he teaches a lot in the same dialogue about the perfection of virtues, saying, for example, like this: “And now let’s talk about the luminaries: for what can be said about those who spend their lives lawlessly in philosophy? And these, from their very youth, do not know the way either to the square, or to where the court, or the council, or any other place of public city meeting; laws and definitions, spoken or written, are neither seen nor heard; the desire for close acquaintances with people in power, gatherings, dinners, [R. 426] feasts with flutists and they don’t even dream about them in their dreams. Whether someone's condition in the city is good or bad, whether misfortune happened to someone through their ancestors or from husbands or wives - this is less known to him than how many, according to the proverb, there are buckets in the sea. 25. And he doesn’t even know that he doesn’t know all this; because he shuns such knowledge - not for the sake of rumor, but because only his body is located and lives in the city, and thought considers all this unimportant and insignificant and, in the words of Pindar, “floats everywhere, measures the “depth of the earth” and the surface of the earth, soars “above the sky” in astronomy and generally explores all nature” 6. 26. In these words, Plato depicted the life of our philosophers, 7 for they did not have one. For Socrates, a leading figure among philosophers, although he spent his life in conversations in gymnasiums and craft workshops, sometimes taught in the city, sometimes, going down to Piraeus, [R. 427] observed the ceremonies. But he was also enlisted in the army as a hoplite and fought in the battles of Potidaea and Delium, and participated in joint meals with the mocker Aristophanes and joint wine drinking with Alcibiades, as reported in Plato’s “Feast,” and went to the theater, where he watched performances with the people. Therefore, to a lesser extent, what Plato said applies to him. 27. And if it did not suit him, then it would be even less suitable for someone else [of the ancient philosophers]. The lovers of evangelical philosophy placed themselves far from the turmoil of the city, either settling on the tops of mountains, or loving life in deserted places, devoting themselves to the contemplation of the Divine and the life corresponding to this, not caring about wives, children or material possessions, but directing their souls according to the rule of Divine laws, and, like some best painters, they painted thinking images of virtue in themselves based on the prototype. 28. And he himself is a witness that what Plato said suits them, saying, among many other things: “Such a person, due to lack of leisure, must necessarily be no less wild and uneducated, like ordinary shepherds, surrounded on his mountain by a wall, like a corral. [R. 428] If he hears that someone, having acquired ten thousand, or even more, plethra of land, owns an amazing amount, then it seems to him that he is hearing little things, because he is accustomed to looking at the whole earth” 8. 29. The ancient writings are sufficient to know that among the Greeks who philosophized, none lived on the mountain and built a dwelling, but you also testify to this, being indignant at those who lead such a way of life. But Plato called it worthy of surprise. And according to this, he says in the second book of the Republic: 30. “Having imagined [an unjust man] like this, in this our reasoning we will contrast him with a just one, that is, a simple and noble person who wants, as Aeschylus says, not to appear, but to be good. The ostentatious here must be discarded. For if he is just in appearance, he will be given honors and gifts; after all, it will seem to everyone that he is exactly like this, but whether he is like this for the sake of justice or for the sake of gifts and honors will be unclear. 31. He should be stripped of everything except justice, and made the complete opposite of that first [man]. Having nothing [unjust], let him be known as extremely unjust, in order thereby to be tested for justice and prove that bad rumors and what follows will not stick to him. Let him invariably go his own way until death, being considered unjust during his life” 9. 32. And this also befits our athletes of virtue. [R. 429] For they, of course, are not at all like Antisthenes, Diogenes and Crates 10 for the sake of empty glory, but for the sake of goodness itself, they do what they do. That is why they live far from cities and villages, hiding virtue and showing it only to the Ascetic [God]. 33. But you don’t want to see those struggling like this, nor to admire them. If you see, on occasion, some dressed in this [monastic] image, who do not lead a life in everything that is consistent with their [monastic] way of life, 11 then you immediately move your tongue to insults. And if you only scolded those alone, then there would be some justification for this, but since you, together with them, are striving to ridicule and discredit those who are directly opposed to them, and those who are truly philosophical, then you are doing this for your most unrighteous purpose. For you do not reject bad people, but you slander the very praiseworthy way of life, doing something similar to someone who, seeing a monkey imitating a person, because of this imitation began to hate the whole of human nature. 34. And this is the intention that not only I, but [also] Plato condemns when he says in Theaetetus 12: “Let us consider it as follows: if someone began to praise the raising of goats and this animal itself as a wonderful acquisition, and another, seeing that goats graze on cultivated land without a shepherd and cause harm there, [R. 430] if any other living creature would scold them and also condemn them, either not having a boss over them or having one, but a bad one, then, tell me, would we recognize the censure of such a person as at least somewhat healthy? “Of course, you’re right.” 35. And these are Plato’s, O men, and not my words. He taught that not all herds need to be laughed at, because they are poorly managed by bad leaders or have no leader at all. And again, in another place he clearly teaches that it is impossible for a crowd to become philosophers: “there are many Tyrson-bearers, but few Bacchants” 13. 36. The Lord Christ speaks about this: “Many are called, but few are chosen” (Matthew 20:16). Plato also agrees with these words, for he says this in the Post-Law: “I also deny the possibility for people, with the exception of a few, to become happy and blissful. But I limit this to the limits of our life. A person has a wonderful hope that after death he will achieve all this” 14. 37. But why are you indignant when you see some among us who are false in relation to the way of life that they proclaim? And why do you not admire those who have loved the supernatural life and strive in the body, jealous of the life of the incorporeal? For one should do the exact opposite: one should be very surprised at this as having overcome the boundaries of nature, and therefore give some apology [R. 431] as having succumbed to innate passions. 38. And you also know that this is very difficult: for “you were not born of oak or pine,” 15, according to the poet’s words. Plato also explained this in the first book of the Republic, introducing Cephalon, talking to Socrates and telling him this: “I assure you that as much as all pleasures associated with the body have faded away in me, the need for conversations and the pleasure from them has increased.” 39. And then, when Socrates asked whether the passion for pleasure still rose, he answered: “What are you, man! I left this with the greatest joy, [like a slave] leaving a furious and cruel master" 16. And so he explained about the most shameful pleasures. And in “Gorgias” he wrote about justice and injustice: 40. “For this is difficult, Callicles, and therefore it is especially commendable to live your whole life justly, having complete freedom to do injustice. There are few such people, but they were here and in other places, and, I hope, there will continue to be honest and worthy people here in relation to such virtue, if they fairly carry out the work that is entrusted to them” 17. 41. And again: “There have been so many arguments, but all have been overthrown, and only one stands firm - that it is more to be afraid of causing injustice than to endure [injustice], [R. 432] and that a person should not appear good, but be good both in private and public affairs, and this is the main concern in life” 18. 42. And Socrates quoted words similar to this to Crito and, among many others, added the following: “This means that in no case should one act unjustly. And that means, contrary to the opinion of the majority, one cannot respond to injustice with injustice, since in no case should one act unjustly. So what, Crito: should one do evil or not? - Of course it shouldn’t, Socrates. - Well, will it be fair or unfair to repay evil for evil, as the majority claims? - No way. Because doing evil to people or acting unfairly makes no difference. - You are right. “Therefore, there is no need to respond to injustice with injustice, nor to do harm to anyone, even if you have to suffer from someone” 19. 43. So, this is the teaching Socrates and Plato created about injustice and justice, truly praiseworthy, reasonable and consistent with human nature, for nature taught moral lessons to all people. Because, having created the human race, the Creator put into nature its knowledge of good and its opposite. And from here not only Socrates, Plato, Aristides, the son of Lysimachus 20, and some other Greeks abhorred an unjust life, but also many of the barbarians. 44. For Hellanicus, in his History, tells that the Hyperboreans live beyond the Ripaean mountains and practice justice. So, they don’t eat meat, [R. 433] but feed on nuts 21. And some also say that Brahmins live in forests and cover their bodies with leaves. 45. And they also say that the Scythian Anacharsis became a philosopher and was so consumed by the fire of love for philosophy that he became very famous and was on everyone’s lips. For not only while awake did he struggle in his soul against passions, but also during sleep showed signs of abstinence. For he started the custom of placing his left hand on his genitals, and his right hand on his mouth, thereby showing that fighting the tongue is much more important and requires great effort for safety 22 . 46. And the centaur Heron is called the teacher of justice by Ermippus of Virita, and Homer called him “the fairest of the centaurs” 23. Therefore, one should not be too surprised either by Hesiod, who called the path of virtue rocky, steep and difficult to pass, or by Simonides, who said that “virtue lives on hard-to-reach rocks” 24. 47. And what Homer testified about Chaeron and Hippemolgus 25, and what Anacharsis of Scythia successfully carried out in practice, praiseworthy poets also admonished with the same word. [R. 434] And Antisthenes Cynicus, also a Socratic, also said that it is better to be mad than to enjoy. That is why he convinces his acquaintances never to lift a finger for the sake of pleasure 26 . 48. Diogenes of Sinope also took advantage of this teaching, and although, on the one hand, in words he was jealous of philosophy, [in reality] he turned out to be a slave of pleasure and publicly copulated with prostitutes and set the worst example for those who see. They also say that when someone reproached him and said: “What are you doing, Diogenes?”, he answered him, using his usual impudence: “You, cretin, if possible, a man.” 49. That's how shamelessly he debauched himself. Crates of Thebes was jealous of his life and honored his virtue with many praises, for the following phrase belongs to him: Before enslaving pleasure, unenslaved and unbending They love the immortal kingdom and freedom 27. This one used to say that the cure for sexual desire was hunger, and if not, then a noose. But when passion arose against him, he publicly copulated with Hipparchia of Maronea and celebrated his Cynic marriage 28 in the Painted Portico, saying goodbye to the grandeur of his speeches. 50. And Aristippus of Cyrene, when someone scolded him for often visiting a Corinthian hetaera, said to him in response: “I have Laida, but she does not have me” 29. [R. 435] And the Peripatetics, although they glorified virtue in words, in reality they celebrated pleasure. And it was not others who condemned them for this, but they themselves wrote about their teacher. 51. The Peripatetic Aristocles reports the words of the Pythagorean Lycon about Aristotle that he bathed in heated olive oil, which he then sold. And that when he went to Chalcis, the customs officers who examined his ship found seventy-four copper plates on him, and some others said that he had three hundred copper plates. 52. And I think that they are not lying about everything, because this was his idea of ​​​​happiness. For he used to say that no one becomes happy in any other way than from the good state of the body and external abundance, without which virtue is useless. And the Platonist Atticus clearly writes about this in his writings against Aristotle. So, what is said against him is confirmed by his own words. 53. But Plato teaches just the opposite. For in the third book of the Republic he commands to take care of the body for the sake of the harmony of the soul, because with the help of it one must live, and live correctly, 30 thereby proclaiming the preaching of the truth. 54. For the divine apostle also exhorts about this, saying: “The night is past, and the day is drawing near: let us therefore reject the works of darkness and put on the weapons of light.” [R. 436] As during the day, let us behave decently, not indulging in feasting and drunkenness, nor in sensuality and debauchery, nor in quarrels and envy; But put on our Lord Jesus Christ, and do not turn the cares of the flesh into lusts” (Rom. 13:12-14). 55. For it is not necessary to provide such care to it so that it prevails over the soul, but so that it is a servant and helper for it and willingly obeys its instructions. Plato agrees with us on this, exhorting us to provide only the necessary care to the body. He also showed how the passion of lust begins and grows. 56. He says: “Perhaps it would not be inappropriate for us to say that a glance begins eros, hopes cultivate, memory nourishes, habit preserves” 31 . And he said the same thing about virtue: “Indeed, the first sprout of any plant, well directed, is better able to achieve the proper perfection” 32. 57. And Socrates commanded us to beware of eating when we are not hungry, and drinking when we are not thirsty, and from the looks and kisses of handsome men, as they naturally let into us poison worse than scorpions and phalanges 33 . 58. But these speeches turned out to be unsupported by his deeds. For he was in the habit of often going into the gymnasium for the sake of handsome young men, and there he took pleasure in looking [at them] badly. And Philebus, Phaedrus, Rivals, Charmides testify to this [R. 437] and many other dialogues containing similar narratives. 59. And what Alcibiades talks about Socrates in the Symposium 34, and Plato wrote about it, I, sparing Socrates, cannot bear to retell. For there is so much absurdity and drunken disorder in Socrates that it is harmful for impressionable people that they will be seduced by these speeches in this dialogue. 60. He said that he dined late and spent the whole night drinking wine; while the rest were tired and preferred to sleep, he remained awake, and drinking, and in between this reasoning about something in which there was nothing useful, but interesting only for Alcibiades, Aristophanes and other drinking companions. 61. And Porfiry, having written the “History of Philosophy,” first of all pointed out the bilious and irritable character of Socrates, using as evidence Aristoxenus, who compiled his biography 35 . 62. He says that he has never met anyone else more convincing than him, for he had such a voice, and lips, and a bright character, and in addition to all of the above, he also had an outstanding appearance. 63. But all this was like that when he was not angry. When he was overwhelmed by this passion, it was a terrible disgrace, because then he could not refrain from anything - neither from words nor from deeds. And, saying similar things, he further shows it to those who are in slavery to passionate pleasures, saying this: 64. “He was especially committed to sensual pleasures, but did not allow injustice, for he only used either wives or public women. And he had two wives at the same time: Xanthippe, a citizen and in some way an ordinary one, and Myrto, the daughter of Aristides, the granddaughter of Lysimachus. And he took Xanthippe as his wife, already living with her, and Lamprocles was born from her, and having married Myrto, he fathered Sophroniscus and Menexenus from her. [R. 438] 65. When they met, they quarreled with each other, and when they stopped, they attacked Socrates, who never stopped them from quarreling among themselves, but he laughed, seeing how they quarreled among themselves and at him. And they say that in his conversations he was grumpy, insulting and impudent” 36. 66. And this is what Porphyry said about Socrates: “They said about him that when he was a child, he did not behave well and was not obedient. First of all, he constantly refused to obey his father, and that when he commanded him to take up tools to engage in some craft, he neglected the command and deceived him that he was supposedly engaged. 67. When he was seventeen years old, Archelaus, a student of Anaxagoras, came to him, saying that he was his admirer. Socrates did not reject his requests and communication with Archelaus, but spent many years with him, and so Archelaus was encouraged to study philosophy.” 68. And then a little lower: “Among the other reproaches addressed to Socrates was that he barged into the crowd and held conversations among the tables of money changers and at the statues at the crossroads.” 69. This and the like, which I had to omit, says Porphyry about Socrates, from which it is worth understanding that in words they praised virtue, but in reality they loved pleasure and did not shy away from being slaves of passions. For if, in accordance with what Porphyry said, he loved sensual pleasures and therefore, having relations with two wives, was not satisfied, but even came to prostitutes without shame, but also in the palaestra he loved to look at naked young men, as Plato reports, and was very angry, and could hardly restrain his rage, and had an offensive and unrestrained tongue, then what kind of philosophy was he involved in? [R. 439] 70. And about the fact that some of the ancients accused Plato of having done many things unworthy of philosophy, listen to Xenophon, who says in a letter to Aeschines: “They were lovers of Egypt and the monstrous wisdom of Pythagoras, and their excesses and inconstancy were exposed by Socrates’ love for tyranny and, instead of simple food, an immoderate Sicilian feast” 37 . 71. Thus, he hints at his time spent with the tyrant Dionysius in Sicily. For, leaving Athens, he came to him, enjoying the splendor of Syracuse, and after his death - to his son. He so tired of the tyrant with his advice that he ordered him to be shackled and sent to the quarries and subsequently sold him as a barbarian slave. And Plutarch says that he was engaged in commercial supplies of olive oil to Egypt 38. 72. But, however, even listening to such unsightly remarks, we are nevertheless surprised by what they said beautifully, and we ask you to benefit from this. 73. But we also heard that the Hellenes also had praiseworthy women. For Lysidice, as they say, bathed without taking off her clothes, due to an excess of modesty 39. [R. 440] And Philotera, sitting in the bath, exposed her body to the same extent as she immersed herself in the water, lifting her clothes little by little, and again, emerging from the water, putting them on little by little. The Pythagorean Feano, when someone saw her and said: “What a beautiful hand!”, replied: “Yes, but not for everyone.” And, asked again: “When can a woman go to the Thesmophorium after communicating with a man?” 40, answered: “After communicating with your husband - immediately, after communicating with a stranger - never” 41. 74. This and the like we praise and call worthy of philosophy. And we accept Plato, who ranks marriage among the blessings and calls it an invention for immortality and procreation, 42 and we especially blame Democritus and Epicurus 43, who urged to avoid marriage and childbearing. For, while establishing pleasure as the goal [of life], they completely rejected that which entails worries and any discomfort. 75. The [philosophers] of the Variegated [Porticus, that is, the Stoics,] adhered to a kind of middle path, for they placed marriage and procreation among things indifferent. The Divine Scriptures, on the one hand, glorify purity, invented for the sake of wisdom, as giving freedom from everyday worries, and on the other hand, they legitimize chaste marriage as increasing the family and freeing those who want to live chastely from debauchery; Fornication and all lewdness are condemned as swine. 76. “Let marriage be honorable for all and the bed undefiled,” says the divine apostle, [R. 441] “But God will judge the fornicators and adulterers” (Heb. 13:4). And again: “To the unmarried and widows I say: it is good for them to remain as I do. But if they cannot abstain, let them marry; for it is better to marry than to be inflamed” (1 Cor. 7:8-9). 77. And in another place: “But fornication and all uncleanness must not even be named among you, as is fitting for saints” (Eph. 5:3). And in another place: “So that there may not be any fornicator among you... like Esau” (Heb. 12:16). So, our wise teachers established the rules of proper life, and the best of the philosophers were also enslaved to pleasures, and the laws were written by those who taught intemperance, which are Plato’s laws on marriage and transmission 44. For about friendship, Hippodamus the Pythagorean wrote this: “One arises from the knowledge of the gods, another from the generosity of people, and the third from the pleasures of animals” 45 . 78. Our Lord Christ in the Holy Gospels says this: “Greater love has no one than this, that someone lay down his life for his friends” (John 15:13), teaching the most perfect and commanding him to love his enemies, while those taught the Pythagorean tetractys [R. 442] human friendship was defined as being made out of generosity. 79. But this definition is not only incorrect, but also completely ridiculous. For we will discover many benefactors in relation to enemies, but also many of those who have been blessed, who turned out to be very ungrateful towards their benefactors. Therefore, friendship is not the product of generosity, but on the contrary - generosity is the fruit of friendship. 80. And again, O men, compare and find out how far apart the Divine and the human are from each other, and through this, as if along certain steps, move towards this perfection and do not invent excuses for sins (Ps. 141:4), as the melody of the Spirit says. 81. For when we prove [to you] that the Gospel laws are much superior to those of Hellenic philosophy, then, on the one hand, you praise the laws themselves, and on the other hand, you shamelessly put forward those who transgress them and through them you try to slander the laws themselves. For they should be condemned, and not the laws should be condemned. 82. For we do not avoid good grapes because of bad grapes, and because of bitter almonds we do not turn away from sweet things, and because of counterfeit gold we do not slander the real, and because of false scarlet we do not mock the real, and because of unskillful painters we do not condemn skilled ones, and because of bad people we do not hate trustworthy people, and because of what we have met. some stupid doctor, we do not reject the medical art itself, but we admire the best of painters, doctors, tanners, chasers and goldsmiths, and, as a rule, we ridicule those who are not skilled in their arts. [R. 443]. 83. And we do not allow the arts themselves to be slandered, even if we have not found any expert on them. This would be as absurd as, for example, if someone began to go blind with their eyes and began to condemn the sense of vision as worthless, and those who were numb with their tongues began to condemn the organs of speech as unnecessary, and because of deaf ears someone called the organs of hearing superfluous. 84. It is truly a terrible and unjust thing for those who break the laws to blame the laws themselves and those who diligently observed them. For if a certain carpenter pulls the thread along the plumb line as expected, but does not scrape the markings as expected, or scrapes excessively beyond that line, or leaves excess, then you should not blame the plumb line, for it shows straightness, but the carpenter’s inability or mistake. 85. Therefore, the laws of a certain plumb line, rules and norms matter, and those who use them, some guide life in the best way, while others, often contrary to their best wishes, move outside this direction. Therefore, such people should be condemned, and the laws should be praised. 86. Likewise, if the best doctor commands a patient to eat one thing and completely abstain from another, and he, in turn, having only taken a little care of the fulfillment of medical prescriptions, prefers pleasure to treatment and eats and drinks forbidden things and thereby worsens the disease, then we will not blame the doctor as an attacker. For in this case, the disease intensified due to the intemperance of the patient, and not due to the care of the advising physician. [R. 444] 87. Having thought about this and the like, glorify the Lawgiver of these saving laws and be amazed at the vitality and beneficialness of the laws themselves. And, having become as if spectators of some praiseworthy competitions, proclaim some as guardians, and do not pass the same sentence on those who violated these laws. 88. For not everyone transgresses for the same reason. For we humans sin in many ways involuntarily, and the laws themselves call this involuntary. For if someone, [for example], throws a stone at a dog or somewhere else, it will miss and kill the person. Such accidents were already described by Herodotus 46 . 89. And it often happens that someone, while cutting down trees with his ax, accidentally hit someone nearby with an iron. In such and similar cases, the laws give an excuse as if something was done unwittingly. But voluntary has a significant difference. For it will not be the same if, due to some kind of anger and rage, someone excited strikes his neighbor and kills him, and although he did not hit for this purpose in order to kill, it is another thing to intentionally cause death with deceit and malice, for it is one thing when out of intemperance he is in rage, and another thing is out of extreme malice, and the first is not from complete willfulness, and the second from complete will. 90. Likewise, not all people fall into the sins of voluptuousness in the same way, but some, being the least zealous, do not look out for beautiful bodies, but are struck by this passion when their mind yields power [over themselves]. But there are also people who spend their lives devouring these kinds of sights with their eyes. 91. And some people do not eat food or drink without fear, but they are defeated, however, by fighting, because they do not want to fight with knowledge of the matter. [R. 445] Others, having fed themselves, enjoying themselves and inventing every kind of luxury and arousing other types of desires through various tricks, are annoyed when they fade away. 92. And since there is such a difference among the lawless, we should not blame everyone equally, but should abhor those who have clearly chosen the life of a swine, while others should be given good advice, and admonished, and extended a hand, and carefully treated, and offered medicines for health. We will pass by and mourn those who persist in the bestial life, and as if they were dead, we will offer them the epigram of Sardanapalus. 93. For on his tomb was written the following: “I have so much with me, how much I ate, I went crazy, and from eros I received pleasures, and I left a lot of happy things. For now I am dust, having reigned over great Nineveh” 47. 94. But those who wrote this also wrote falsely. For, having died, he does not have what he ate or drank, but he sent it into fetid rot. It only has the stench of a lawless life or causes suffering to the soul in various ways and burdens it with the awareness of these great evils and the memory of what it has lawlessly done. 95. This, O men, is the twelfth reasoning [R. 446] I proposed and expounded what the Hellenic philosophers thought about God, matter and creation, as well as about virtue and vice, and what the Divine Scriptures taught us, and how with the first everything goes out and is abandoned to the darkness of oblivion, and how the second flourish and blossom and numerous multitudes have listeners and teachers in every city and village, who, although they do not have Platonic eloquence, but offer the medicine of truth, expelling false gods and delusion, they preach dogmas as our Savior. 96. It is also Porphyry, in what he wrote against us, who said: “Now it is surprising for us that in such a short time the disease has engulfed the city, and the appearance of Asclepius and other gods is no longer there. There Jesus is revered, and no one felt any help from the gods” 48. 97. And this was said by Porphyry, who is the most hostile of all others to us, and clearly acknowledged that Jesus, in Whom they believed, brought destruction to the gods and after the Cross and saving Passion no longer deceives people, neither Asclepius nor any other of those called gods. For their entire gang, like a flock of bats, was sent into darkness by the shining light. 98. I ask you to become partakers of His rays. For this reason, I undertook this work and, as if I had collected certain herbs from everywhere, I compiled a medicine for you that protects you from all evil. Anthologie Palatine. T. VII: Livre IX, épigrammes 1–358 / texte établi par P. Waltz et traduit par G. Soury. Paris: Les Belles Lettres 1957. Diels H. Doxographi Graeci. Berolini: G. Reimer, 1879. Mullach F.W.A. Fragmenta Philosophorum Graecorum. Paris: Didot, 1860–1881. Theodoret de Cyr. Thérapeutique des maladies helléniques / Texte critique, introd., traduction et notes de Pierre Canivet // SC. No. 57. Paris: Éditions du Cerf, 1958. Aristotle. Works: In 4 volumes (Series “Philosophical Heritage”). M.: Mysl, 1975–1983. Blessed Theodoret of Cyrus and his Homily IV “On Matter and Cosmos” from the treatise “Treatment of Hellenic Ailments” / trans., intro. Art., note. PC. Dobrotsvetova // Questions of Theology. T. 1. 2019. No. 1. pp. 441–456. Blessed Theodoret of Cyrus. Treatment of Hellenic ailments. Sermon IX “On True and False Oracles” / trans., intro. Art., note. PC. Dobrotsvetova // Sretensky Collection. M., 2019. No. 9/10. pp. 7–46. Herodotus. History: In 9 books / trans. and approx. G.A. Stratanovsky. L.: Nauka, 1972. Homer. Iliad / trans. N.I. Gnedich. St. Petersburg: Nauka, 2008. Diogenes Laertius. About the life, teachings and sayings of famous philosophers. L.: Nauka, 1986. Clement of Alexandria. Stromata. T. 1–3. St. Petersburg: Abyshko Publishing House, 2003. Xenophon. Memories of Socrates / trans., intro. Art. and note. S.I. Sobolevsky. M.: Nauka, 1993. Plato. Collection Op.: In 4 volumes / under general. ed. A.F. Loseva, V.F. Asmusa, A.A. TahoeGodi. (Series “Philosophical Heritage”). M.: Mysl, 1990–1994. Porfiry. Op. / lane T.G. Sidasha. St. Petersburg: St. Petersburg State University Publishing House, 2011. Fragments of early Greek philosophers. Part 1: From epic theocosmogonies to the emergence of atomism. M.: Nauka, 1989. Glubokovsky N.N. Blessed Theodoret, Bishop of Cyrus. His life and literary activity: Church history. research N. Glubokovsky: In 2 volumes. M.: collection. ed. in the Universitetsk Office. typ., 1890. T. 1. Dobrotsvetov P.K. The groom's bride in the parable of the ten virgins (Matthew 25:1–13) according to patristic interpretations // Tablets. No. 18. Mn., 2019. pp. 128–145. Sidorov A.I. Patristic heritage and church antiquities. T. 3: Alexandria and Antioch in the history of church writing and theology. M.: Sibirskaya bezvozvontsa, 2013. From this voluminous work of Eusebius, only the XIV book and individual fragments have been translated into Russian to date. Ephestrida is a genus of outer clothing. On this in particular, see: Dobrotsvetov P.K. The groom's bride in the parable of the ten virgins (Matthew 25:1–13) according to patristic interpretations//Tablets. No. 18. Mn., 2019. pp. 128–145. Plato. Laws IV, 716 c–d. In the Russian edition it is “reasonable,” and in the context of ancient philosophical thought this word has more of an intellectual connotation. But darling. Theodorite in this word strengthens precisely the moral aspect - chastity. Therefore, we give this term exactly in this translation in Plato. – Note. transl. Plato. Theaetetus, 176 a–b. Plato. Theaetetus, 173c–174a. Under “our philosophers” Bl. Theodritus means Christian ascetics. Plato. Theaetetus, 174 d–e. Plato. State II, 361 b–d. Antisthenes (c. 445–365 BC) - ancient Greek philosopher, student of Socrates, founder of Cynicism. Diogenes of Sinope (c. 412 BC – 323 BC) – student of Antisthenes. Crates of Thebes (IV century BC – III century BC) – student of Diogenes of Sinope. Kninkish philosophers. They were distinguished by voluntary poverty and were known as ascetics in ancient Greek society. Blzh. Theodorite shows the false – ostentatious and shocking – nature of their asceticism. We are talking about some representatives of Christian monasticism who committed sins that became a temptation for others. Misattribution. A quotation is given from the "Laws": Plato. Laws I, 369 a. Plato. Phaedo, 69 pp.; cf.: State VI, 494 p. Plato. Post-Law, 973 pp. Homer. Odyssey XIX, 163. Plato. Laws I, 328 c – 329 d. Plato. Gorgias, 526 a–b. Aristides (c. 530–467 BC) was an Athenian statesman and commander during the Greco-Persian Wars (500–449 BC), known for his strict moral life. Compare: Clement of Alexandria. Stromata V, 8, 44. See: Homer. Iliad XIII, 5. Literally: your dog's wedding. See: Plato. State III, 410 c; IX, 591 d. Compare: Clement of Alexandria. Stromata VI, 2, 23. French publishers indicate that this phrase does not belong to Plato. Plato. Laws VI, 765 e. Compare: Xenophon. Memoirs of Socrates I, 3, 6, 12, 13. See: Plato. Feast, 233 e. See: Porfiry. History of philosophy. Fr. 10; Aristoxene. Life of Socrates. Fr. 17–28. What follows is a retelling of the blj. Theodorite of Aristoxenus. Porfiry. History of philosophy. Fr. 12. See also: Diogenes Laertius. On the life of philosophers VIII, 23. Xenophon. Epistle 1 to Aeschines. Already quoted. Theodoret in Homily II. Here and below, examples are taken from Stromat. See: Clement of Alexandria. Stromata IV, 19, 120–121. We are talking about the tradition of prohibiting sexual intercourse before participating in religious ceremonies, in particular in Thesmophoria - a festival in honor of the goddess Demeter, held in Eleusis and other places in Greece at the end of October. Only women took part in them. See: Plato. Feast, 207 c–d. See: Plato. State V, 457 c–461 c; Phaedrus 256 d–e. Clement of Alexandria. Stromata II, 19, 102. See: Herodotus. History I, 43. Anthologia Palatina VII, 325, 326. Porfiry. Against Christians.