Introduction

This article is the fifth in a series that seeks to provide evidence of the antiquity of a now uncommon understanding of Ephesians 2:8-9. The argument set forth here, builds on that of the first four papers, which showed that John Chrysostom (c349 – 407), Theodoret of Cyrrhus (cAD 393 – c458/466) and Jerome (342– 420), in tension with their synergism, their doctrine of human free well, and their understanding of predestination according to prescience, nevertheless found that as a matter of exegesis, that the antecedent of the demonstrative ‘this’ (τοῦτο) in Ephesians 2:8-9 is ‘faith’ (πίστεως). John of Damascus (c675-749) takes a different approach, quite consistent with his synergism, and holds that the antecedent of ‘this’ (τοῦτο) is ‘grace’ (χάρις), but the interesting thing is that χάρις does not agree with τοῦτο in gender either. It is also possible that the Damascene impliedly took ‘salvation’ as a conceptual antecedent for the neuter demonstrative with the the comment οὐκ ἐξ αὐτῶν ἡ σωτηρία, though this is not found in Migne’s edition of John of Damascus’ commentary.[1]

This paper adds to the others the testimony of Œcumenius Bishop of Trikka (c AD 990),[2] who accepted that ‘faith’ (πίστεως) is the antecedent referent of the demonstrative ‘this’ (τοῦτο) in Ephesians 2:8-9. He holds that the cause of faith is God (ἡ πίστις […]·αὐτῆς πρὸφασις ὁ θεός). Œcumenius regards Paul as calling faith ‘[the] gift of God’ (Διὸ δῶρον θεοῦ καλεῖ τὴν πίστιν). However, it is interesting that Œcumenius goes a step further to add that not only ‘for us to believe [is the] gift of God’ (Ὥστε τὸ πιστεῦσαι ἡμάς, δῶρον θεοῦ) but also ‘to be saved through faith [is the] gift of God’ (τὸ διὰ πίστεως σωθῆναι[3] δῶρον θεοῦ). Here again is the key text, Ephesians 2:8-10:

8For [it is] by grace[4] you[5] have been saved[6] through faith[7], and this [thing][8], [is] not from you[9], [it is] the gift[10] of God, 9not from works, so that no-one may boast. 10For we are his handiwork, being created in Christ Jesus for good works, which God prepared beforehand, so that in them we might walk. (my translation)

8Τῇ γὰρ χάριτί[11] ἐστε σεσῳσμένοι[12] διὰ πίστεως[13]· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· 9οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται[14]. 10αὐτοῦ γάρ ἐσμεν ποίημα[15], κτισθέντες[16] ἐν Χριστῷ Ἰησοῦ ἐπὶ[17] ἔργοις ἀγαθοῖς οἷς προητοίμασεν[18] ὁ θεός, ἵνα ἐν αὐτοῖς περιπατήσωμεν. (NA28)[19]

Œcumenius Bishop of Trikka (c AD 990)

Œcumenius was Bishop of Trikka (now Trikkala) in Thessaly, Greece, about AD 990.[20] Œcumenius is the reputed author of commentaries on Acts and the Catholic epistles, but these are identical to those of Theophylact (11^th century). It has been suggested that Œcumenius might have copied Andrew of Caesarea, and was himself used by Theophylact. However, Œcumenius’ Pauline commentaries are a different work from those of Theophylact, though they contain some parallel passages. In the text at hand, Œcumenius’ quotes at length Photius, probably Photius, Archbishop of Constantinople (c 815 – 897), the erudite and learned, but also highly controversial figure, given the political intrigues surrounding him and his opposition to the Latin addition of the filioque clause to the Nicean creed, which taught the procession of the Holy Spirit from the Son, against which Photius argued.

Here are Œcumenius’ comments on Ephesians 2:8-10:

Like John Chrysostom and John of Damascus, Œcumenius acknowledges that, in one sense, faith is from ourselves (Ἐξ ὑμῶν μὲν ἡ πίστις). This is simply a phenomenological and common sense observation. But then he qualifies this statement, and in so doing expounds Paul: ‘But the cause of even it [faith] is God’ (ἀλλὰ καὶ αὐτῆς πρὸφασις). And just like Chrysostom, and no doubt following him, Œcumenius grounds the reason for faith coming from God in the incarnation (Εἰ γὰρ μὴ ἐνηνθρώπησε, πῶς εἴχομεν πιστεῦσαι || for if he had not become incarnate, how could we believe?) and the preaching of the gospel (Œcumenius quotes Romans 10:14, just as Chrysostom does). So Œcumenius does not go as far as Theodoret who says ‘for it is not from our own will that we have believed || Οὐ γὰρ αὐτόματοι πεπίστεύκαμεν), but nevertheless he still finds as a matter of exegesis, that faith is the gift of God. He says this three times in the following text.

First, Œcumenius says, ‘Therefore, he calls faith [the] gift of God’ || Διὸ δῶρον θεοῦ καλεῖ τὴν πίστιν. It is to be noted that the text in Triccae episcopus Oecumenius, 108, reads instead of the foregoing, ‘‘Ὥστε καὶ αὕτη δῶρον θεοῦ’ || so that even it [faith] is the gift of God, with ἡ πίστις (faith) being the remote antecedent of αὕτη, the feminine personal pronoun. But in either case, it is clear that he is taking the referent of ‘the gift of God’ as ‘faith’.

Second, Œcumenius states the same again, but this time with a reason. ‘Doubtless it is also a gift for this reason (Ἢ καὶ δῶρον διὰ τοῦτο), because faith would not be strong enough on its own to save, except if God wished to save through faith’ (ὅτι οὐδέ ἡ πίστις σῶσαι ἴσχυε κάθ᾽ ἑαυτήν, εἰ μὴ ὁ θεὸς ἠβουλήθη διὰ τῆς πίστεως σῶσαι). Here, Œcumenius is pointing to the will and desire of God being the efficacious cause as to why faith saves, whereas otherwise faith would not be sufficient. For Œcumenius’ reasoning seems to be that faith on its own is insufficient to save. Perhaps he has James 2:17 in mind, or perhaps it is an argument based on the fact that God would have wanted us to be saved by works, but this divine desire or preference was foiled by sin.

Third, Œcumenius’ says, ‘So that, for us to believe [is the] gift of God, and to be saved through faith [is the] gift of God’ (Ὥστε τὸ πιστεῦσαι ἡμάς, δῶρον θεοῦ, καὶ τὸ διὰ πίστεως σωθῆναι δῶρον θεοῦ). The first statement re-iterates the point that belief itself is the gift of God. The second statement makes an extension based on the point he has just made, that faith would not be sufficient to save except that God has willed salvation through faith. So not only is faith itself a gift from God, but the scheme of salvation by faith is a gift from God, because, it seems, salvation would in other circumstances (ie, perhaps apart from the fall and universal sin) be according to works. So his next comment on ‘Not from works so that no-one might boast’ makes it clear that God did wish, at one level, to save by works: ‘Not because he did not wish to save by works’ (Oὐκ ἐπειδή οὐκ ἠβούλετο ἐξ ἔργων σῶσαι). That is, God is positive towards works, and that works might indeed have brought salvation in different circumstances. God perhaps would have saved according to works, but that option is not open to God. The reason is given in the next clause, ‘but because no one is strong enough to be saved by works || ἀλλ’ ὅτι οὐδείς ἴσχυεν ἐξ ἔργων σωθῆναι’. Human inability and weakness means that God now wishes to save by faith, perhaps because that is a lesser requirement for sinful humans to meet, and therefore gracious.

While Œcumenius’ might be seen to add a conceptual referent of τοῦτο to ‘salvation’ when he says ‘and to be saved through faith is the gift of God’ (καὶ τὸ διὰ πίστεως σωθῆναι δῶρον θεοῦ), the fact that (1) he does not exclude ‘faith’ as being the gift of God, and (2) establishes that the ground of the gift nature of ‘salvation by faith’ is the gift of faith, means that Œcumenius’ approach is different to Theophylact and Calvin, who both denies that ‘faith’ is the gift from God in Ephesians 2:8-9. I doubt it is possible to hold that ‘faith’ is particularly denominated as ‘the gift of God’ in Ephesians 2:8-9, but that consequently ‘salvation’ and ‘grace’ are not gifts of God. If faith is the gift of God, it follows that salvation is the gift. In fact, it would be hard to see what the purpose of saying that ‘grace’ and ‘salvation’ are the gifts of God would be, given that the very concepts of grace and salvation indicate we need help from without, whereas ‘faith’, as Chrysostom, John of Damascus and Œcumenius have all pointed out, from one perspective is obviously from us, though, from another perspective, which is Paul’s perspective according to Chrysostom, Jerome, Theodoret and Œcumenius, faith is not from ourselves but originates from God. This logic is expressed by Ellicott (who does not take the view being argued in this series of papers) in the following way:

Still it may be said that the clause καὶ τοῦτο κ.τ.λ. was suggested by the mention of the subjective medium πίστις, which might be thought to imply some independent action on the part of the subject (compare Theod[oret]); to prevent even this supposition, the Apostle has recourse to language still more rigorously exclusive.[119]

Œcumenius’ quotes the learned Photius, Archbishop of Constantinople, at length. Photius adds that indeed it is not possible for humans to be saved by works (Kαίτοι καὶ ἐξ ἔργων ἐνῆν σώζεσθαι). However, there is no need for desperation or rebellion (ἀπονοίας), nor for boasting, because of salvation apart from works. Photius thus seems to appreciate the pastoral benefits of salvation apart from works for those either troubled with their sin or puffed up with pride. Moreover, for Photius, even if we were saved by works (which we are not), we would still give God the credit and gratitude, because we are his workmanship.

Photius expresses an appreciation of why it is impossible to be saved by good works.

But even when we were created for good works, not only have we done nothing good (οὐ μόνον οὐδὲν ἠγαθουργήσαμεν), but we have even returned the very opposite, and when we returned (ie to God), it was not from ourselves that we have been turned back (nb passive ἀπεστράφημεν), but by the grace and gift of God (οὐκἐξ ἑαυτῶν ἀπεστράφημεν, ἀλλὰ χάριτι καὶ δωρήματι θεοῦ.). How great is the gratitude owed to God by us?

First of all Photius points out that though we have been created for good works, we have done nothing good (οὐδὲν ἠγαθουργήσαμεν). Not only is this so but we have returned the very opposite (εἰς τούναντίον ἀπηνέχθημεν). Later Photius speaks of the fact that we have not rendered God his due (μηδὲν ἀποδιδόντες) as his workmanship, but we have also added to our indebtedness (χρέος) through our transgressions (ἀλλὰ καὶ διὰ παραβάσεως προστιθέντες). Moreover, when we were turned back (passive of ἀποστρέφω), this turning back was not from ourselves (οὐκ ἐξ ἑαυτῶν) but by the grace and gift of God. This can be read quite consistently with divine enablement and Augustinian prevenient grace.

Consistently with other Eastern and Western Fathers, Photius takes our creation through Jesus Christ (κτισθέντες διὰ Ἰησοῦ Χριστοῦ) as occurring at our baptism.

Conclusion

Œcumenius’, like Chrysostom, Jerome, and Theodoret before him, specifically says that ‘faith’ is the gift from God that Paul is describing in Ephesians 2:8-9. He follows the exegetical reasoning of both Chrysostom and Photius to come to that conclusion. He obviously spoke Greek and knew Greek grammar and the history of Eastern exegesis. He continues the traditional Eastern view that it is faith that is the gift of God.

[1] This variant reading is found at http://litteralchristianlibrary.wikifoundry.com/page/Commentary+on+Ephesians+by+St.+John+of+Damascus though not in J –P Migne, Patrologia Graeca (Patrologiae Cursus Completus. Series Graeca) Volume 95, ‘John Damascene’ volume 2: (various), Sacra Parallela, retrieved from https://archive.org/details/patrologicursus50migngoog on 21 September 2016, Col 829A-832A.

[2] A Fortescue, ‘Œcumenius’ in The Catholic Encyclopedia (New York: Robert Appleton Company, 1911). Retrieved September 21, 2016 from New Advent: http://www.newadvent.org/cathen/11214b.htm.

[3] APInfin.

[4] Feminine singular noun.

[5] Plural pronoun.

[6] Masculine plural participle in periphrastic construction.

[7] Feminine singular noun.

[8] Demonstrative, Neuter.

[9] Plural pronoun.

[10] Neuter noun.

[11] Instrumental Dative with post-positive γὰρ, feminine singular noun.

[12] PAI2P εἰμί, I am + PfPPtcpNMP σῴζω, I save; constituting perfect periphrastic construction.

[13] διὰ + genitive, instrumental.

[14] ἵνα + Aorist subjunctive purpose clause.

[15] ποίημα, ατος, τό, anything made or done, a work, deed, act.

[16] APPtcpNMP κτίζω I found, build, create, bring into being, make.

[17] ἐπὶ with the dative ἔργοις ἀγαθοῖς can signify both the purpose and the result or destination. Compare Galatians 5:13, Ὑμεῖς γὰρ ἐπ’ ἐλευθερίᾳ ἐκλήθητε || For you were called to be free: M J Harris, ‘Prepositions and Theology in the Greek New Testament’, in C Brown (ed), New International Dictionary of New Testament Theology (Grand Rapids: Zondervan, 1971), 3:1193.

[18] AAI3S προετοιμάζω I prepare beforehand

[19] https://www.academic-bible.com/en/online-bibles/novum-testamentum-graece-na-28/read-the-bible-text/

[20] A Fortescue, ‘Œcumenius’, in The Catholic Encyclopedia, Vol 11 (New York: Robert Appleton Company, 1911) accessed at http://www.newadvent.org/cathen/11214b.htm on 21 September 2016.

[21] J –P Migne, Patrologia Graeca (Patrologiae Cursus Completus. Series Graeca) Vol 118, Oecumenius Vol 1: Commentary on Acts, Commentary on Paul’s letters, Commentary on the Catholic letters (Migne, PG), 118:1192B-1193B at http://www.archive.org/details/patrologicursus21migngoog accessed 1 October 2016. I have checked and occasionally emended Mignes text based on ‪Exegis eis tas praxeis ton apostolon kai eis tas epistolas tu Paulu. (Commentarius in apostolorum facta et epistolas Pauli.): 5. 6; ‪ Biblia Graece: He Kaine Diatheke 5.6 Volume 1 of Exegis eis tas praxeis ton apostolon kai eis tas epistolas tu Paulu: Triccae episcopus Oecumenius (Athens, 1844), 108-9.

[22] AAI3S προετοιμάζω I prepare beforehand.

[23] Note alternative reading ἡμῶν in Biblia Graece: He Kaine Diatheke 5.6 Volume 1, Exegis eis tas praxeis ton apostolon kai eis tas epistolas tu Paulu: Triccae episcopus Oecumenius (Athens, 1843), 108.

[24] ‪ibid.

[25] noun, NSF cause, allegation, pleas, motive, pretext, excuse: LSJ.

[26] How? In what way?

[27] Migne reads εἳχοκεν, but this is a textual error when compared with Triccae episcopus Oecumenius (Athens, 1843), 108. With Triccae episcopus Oecumenius, I will read here εἴχομεν ImpfAI1P I check, bear, bring, carry, have, possess, hold, keep safe, protect, intrans.

[28] AAInfin.

[29] FAI3P.

[30] AASubj3P ἀκούω I hear.

[31] PAI3S καλέω I call.

[32] Instead of ‘Διὸ δῶρον θεοῦ καλεῖ τὴν πίστιν’, Triccae episcopus Oecumenius reads ‘‘Ὥστε καὶ αὕτη δῶρον θεοῦ’: 108.

[33] Adds θεοῦ: Triccae episcopus Oecumenius (Athens, 1843), 108.

[34] AAInfin.

[35] ἴσχυε, ImpfAI3S ἰσχύω I am strong, powerful: Triccae episcopus Oecumenius (Athens, 1843), 108.

[36] Idiom; on its own. Cf James 2:17.

[37] API3S βούλομαι I will, wish.

[38] APInfin.

[39] Temporal: After that, since, when, as soon as, Causal: since, seeing that, for, although, otherwise, inasmuch as: LSJ.

[40] ImpfM/PI3S βούλομαι I will, wish.

[41] ImpfAI3S OR PAInfin ἰσχύω I am strong, powerful, prevail: LSJ.

[42] A quote from Photius of Constantinople (c 815 – 897).

[43] noun, AFS ἀφορμή starting point, base of operation, origin, occasion, pretext, means with which one begins a thing: LSJ.

[44] Noun, GFS OR AFP ἀπόνοια loss of all sense, desperation, madness, rebellion: LSJ.

[45] AASubj3S λαμβάνω I take, receive. Triccae episcopus Oecumenius omits λάβῃ: 109.

[46] Adj, N-MFNtrG οἰκεῖος in or of the house, domestic, household affairs, property, of same family, kin, related, friendly, one’s own, personal, private, proper, affectionately, familiarly: LSJ.

[47] APassPtcpNSM σώζω I save.

[48] And indeed, and further.

[49] Triccae episcopus Oecumenius adds εἰ: 109.

[50] ImpfAI3S ἐν-εἰμί I am among, present in a place, it is possible, in one’s power: LSJ.

[51] PM/PInfin.

[52] Adv, in this way.

[53] ImpfAI3S χρή it is fated, necessary, it must, needs, ought to do, befits to do, befit: LSJ.

[54] Noun, AFS καύχησις boasting, ground of boasting.

[55] AAInfin ἐκπίτνω = ἐκπίπτω I fall out, or perhaps πίτνημι = I spread out.

[56] PAInfin I do good.

[57] AAPtcpNMP κτίζω I create.

[58] PAOpt1P εἰμί I am.

[59] PAInfin ἀναφέρω I bring up, carry.

[60] Noun, AFS, εὐχαριστία gratitude, thankfulness.

[61] AAI3S κτίζω I create.

[62] Desperation, madness, loss of all sense.

[63] PAInfin κρατύνω I strengthen, govern, rule, master, get possession of, hold.

[64] When.

[65] AAI1P ἀγαθοεργέω I do good.

[66] adj, ASNtr ἐναντίος opposite, face to face, opposing, hostile, before, contrariwise: LSJ.

[67] API1P ἀποφέρω I carry off, carry away, carry back, return, payed back: LSJ.

[68] APPtcpNMP ἀποφέρω I carry off, carry away, carry back, return: LSJ.

[69] API1P ἀποστρέφω I turn back. Triccae episcopus Oecumenius reads ἐπεστράφημεν: 109.

[70] Noun, GSNtr δώρημα gift.

[71] Adj, NSF πηλίκος how great, how large, of what age.

[72] Who? Which? Anyone? Anything?

[73] Noun, NSF εὐχαριστία gratitude, thankfulness

[74] PM/PI3S ὀφείλω I owe.

[75]Triccae episcopus Oecumenius, 109, reads Tὸ, which I will adopt.

[76] At once, at the same time.

[77] PAPtcpGSNtr/M προτρέπω I urge forwards, give oneself up, urge on, impel, exhort, arouse: LSJ.

[78] PAPtcpGSNtr/M διά, ἀνά, ἱστάω = διανίσταμαι I stand aloof, depart from: LSJ.

[79] Noun, N/AFP πρᾶξις practice, doing, transaction, business.

[80] Adj, AFP ἀγαθός good.

[81] AASubj3S εἶπον I say; Triccae episcopus Oecumenius, 109, reads ὡς εἰ ἔλεγε instead of Ἵνα εἴπῃ.

[82] noun, NPM χρεώστης debtor.

[83] PAI2P εἰμί I am.

[84] PAInfin ποιέω I make, do.

[85] Adj, ἀρχαῖος from the beginning, ancient, from of old, old, original: LSJ.

[86] Noun, N/ASNtr χρέος that which one needs must pay, obligation, debt: LSJ.

[87] Noun, DPM τόκος childbirth, offspring, young, child, son: LSJ.

[88] AAI2P βαρύνω I weigh down, oppress, depress, heavy, weary, am distressed, as read in Triccae episcopus Oecumenius, 108.

[89] AAI2P αὐξάνω I increase, grow, make large, augment.

[90] PAPtcpNMP ἀποδίδωμι I give up, hand over, render, restore, pay back, render, yield, deliver over: LSJ.

[91] Noun, GSF παράβασις, transgression, going aside, overstepping: LSJ.

[92] PAPtcpNMP προστίθημι I put to, hand over, deliver to, give, bestow, impose on, attribute to, impute to, add, make additions, augment: LSJ.

[93] Noun, NSF, χρεία I need, want.

[94] adj, GSF πολύς many, much.

[95] Noun, GSF σπουδή haste, speed.

[96] Noun, GSF ἐπιμέλεια care, attention, pains, commission bestowed upon: LSJ.

[97] PM/PPtcN/APNtr ὀφείλω I owe, ought.

[98] AAInfin ἀποτίνω I repay, pay back, return, pay in full: LSJ.

[99] APPtcpNMP κτίζω I found, build, create, bring into being, make.

[100] Then, next: LSJ.

[101] AAPtcpNMP ἀκούω I hear.

[102] APSubj1P σώζω I save.

[103] Adj, NMP ῥᾴθυμος taking things easy, indifferent, lazy, sluggish: LSJ.

[104] Adds περί τά ἔργα: Triccae episcopus Oecumenius (Athens, 1843), 108.

[105] AMSubj1P γίγνομαι I be, become, come into a new state of being: LSJ.

[106] PAI3S δείκνυμι I show, bring to light, demonstrate.

[107] Adds καί νυν: Triccae episcopus Oecumenius, 108.

[108] Omits καί: Triccae episcopus Oecumenius, 108.

[109] Adds κτισθέντες δὲ εἰπών: Triccae episcopus Oecumenius, 108.

[110] Adj, ASF πρῶτος before, in front, first, destined.

[111] Noun, ASF δημιουργία a making, creating, workmanship, handicraft.

[112] Instead of λέγων, Triccae episcopus Oecumenius reads λέγει: 108.

[113] adj, ASF δεύτερος second.

[114] PAI3S ἐνεἰμί I am present, it is possible, in one’s power: LSJ.

[115] Triccae episcopus Oecumenius reads ‘τουτεστιν, εἰς τὸ ἐν αὐτοῖς, περιπατεῖν’: 108.

[116] adj, ASF ἄπαυστος unceasing, never ending.

[117] Noun, ASF σχέσις state, condition.

[118] PASubj3S δηλόω I make visible.

[119] C J Ellicott, A Commentary, critical and grammatical, on St Paul’s Epistle to the Ephesians (Rev Ed: Andover: Draper, 1863, 50 accessed at https://archive.org/details/commentarycrit00elli on 6 October 2016.