Sophronius, Miracles 35.2 [Marcos 319]. See also Sophronius, Miracles 27.2 [Marcos 292]: “For we wretched men are accustomed to avenge ourselves on our fellow man not only with tortures and murderous instruments and swords, if he has done some wrong toward us, or being ruled by jealous hatred of our brother, even if he has done nothing wrong to us, still then to set upon him with poisons, abandoning our natural love for our neighbor.”
133. Sophronius, Miracles 34.2 [Marcos 315].
134. On this innocence of youth and the training of the soul cf. also Sophronius, Miracles 44.2.
135. Ibid. 38.9 [Marcos 334f.]. Cf. Sophronius, Miracles 37.7 [Marcos 331f.]: The patient “knew the cause, and knowing he repented, and repentant he obtained forgiveness, and with forgiveness he was corrected, and corrected he saw once again.”
136. See also Sophronius, Miracles 66.5–6, in which a healed patient undergoes a quasi resurrection.
137. Sophronius, Miracles 5.7 [Marcos 251].
138. Sophronius, Miracles 46.3 [Marcos 352]. Cf. Sophronius, Miracles 11.9, 23.3, 25.1, 37.9. See also ibid. 70.1–2, in which Sophronius presents the telling of his own miracle as a recapitulation of the news spread by the leper healed by Jesus at Mark 1:40–45. For similar statements cf. also Miracles of Cosmas and Damian 14, 15, 26.
139. Sophronius, Miracles 38.9.
140. Ibid. 30.8.
141. See ibid. 9.3, 23.2, 62.1.
142. See esp. Sophronius, Prologue to the Miracles 11 [Bringel 11]. Sophronius, Prologue to the Miracles 12–13 proceeds to describe how the divergent celestial and terrestrial persons and careers of the saints (Cyrus as monk, John as doctor) were brought into perfect union through Christ. Cf. also Schönborn (1972) 225ff., who applies a similar analysis to Sophronius’s patriarchal sermon On Saints Peter and Paul. Cf. below p. 233 n. 26.
143. Sophronius, Miracles 29.1–2 [Marcos 298]. See also Sophronius, Miracles 27.3, 34.7. Cf. Miracles of Thecla 28 [Dagron 364]: “For in knowing how to treat well those who have done some good in their lives and to punish the impious and those who dare the unholy, [Thecla] imitates, I think, the example of Christ king.”
144. See esp. Sophronius, Miracles 36.25–26, in which a patient sees an image in which the saints are supplicating Christ. Cf. ibid. 42.5–6 [Marcos 345]: “It is not us [the saints], O women, who are the lords of health, but Christ the provider and guide. . . . We offer prayers for everyone alike and cure and immediately release whoever our Lord and Savior, Jesus Christ, orders us to.” For a similar statement cf. Miracles of Cosmas and Damian 3. On such passages, which occur in all miracle collections, see also Maraval (1981) 388; Déroche (1993) 108–10.
145. See Sophronius, Miracles 13.1 [Marcos 269], speaking of Paul’s illness at Gal. 4:13–14.
146. Sophronius, Miracles 16.4 [Marcos 275].
147. Sophronius, Miracles 1.6 [Marcos 244]. Cf. the use of apatheia at Sophronius, Miracles 69.3 and 70.8, in which it appears instead to mean “freedom from [somatic] disease.”
148. See, e.g., ibid. 33.8, 46.2.
149. Ibid. 2.1 [Marcos 247].
150. Sophronius, Miracles 2.2–3 [Marcos 247]. On the importance of faith (and the rejection of doubt) within the Miracles see also Maraval (1981) 384–87.
151. Sophronius, Miracles 69.6–7 [Marcos 393]. Cf. Sophronius, Miracles 48.4 (two-year wait), 48.8 (three-year wait).
152. Cf. ibid. 1.12–13 [Marcos 246], in which the saints cure the “vainglory” (to kenodoxon) of a patient’s soul through ordering him to wear a sackcloth (“which the very poor wear because it is very cheap”) and to carry drinking water on his shoulders “to the weaker brothers.”
153. Sophronius, Miracles 13.3 [Marcos 270]. Cf. Sophronius, Miracles 42.4 [Marcos 344], in which the saints’ surgery is said to “keep off all accidie and disease.” For the importance of patience cf. Miracles of Cosmas and Damian 1; Miracles of Artemius 27.
154. On “persuasion” and “punishment”’ see Sophronius, Miracles 12.7–8 [Marcos 266] on the heretic Julian: “Sometimes also [the saints] disputed with him over dogma, proclaiming the truth heralded in the Church, and swore that here was the true proclamation of our God, Christ. But when they had done all these things and more, and could not persuade Julian, who did not want to be persuaded, again they renewed his former illness.”
155. Sophronius, Miracles 36.8 [Marcos 324].
156. On the “spiritual meaning” of illness within the patristic tradition more broadly see Larchet (1991) trans. Breck and Breck 55–77.
157. Sophronius, Miracles 29.1 [Marcos 298].
158. Sophronius, Miracles 35.5 [Marcos 320]. Cf. Sophronius, Miracles 42.6 [Marcos 345]: “Certain people arrive here in need of a greater correction (paideia), and others again others deserve to be healed quickly.”
159. Sophronius, Miracles 17.1 [Marcos 276].
160. See Sophronius, Miracles 28 and 49. Cf. ibid. 17.2 [Marcos 276]: “And I will recall one or two in the present narrative who received no help from the saints. So that knowing their zeal for faith and hatred of base deeds, men may hurry to please them both in life and in faith.” [Marcos 276].
161. See Sophronius, Miracles. 37.10 [Marcos 332f.]. Cf. Sophronius, Miracles 13.7–8. For incredulity preventing cure cf. Miracles of Thecla 25; Miracles of Cosmas and Damian 21.
162. Sophronius, Miracles 16.4 [Marcos 275].
163. Sophronius, Miracles 11.9 [Marcos 264]. For comment see Schönborn (1972) 196–98.
164. On this aspect of Sophronius’s theology see Schönborn (1972) 141–47. It should be noted, however, that there is no indication within Sophronius’s Miracles that the author thinks in corresponding terms of either “one” or “two” Christological wills, as I was tempted to think in Booth (2009). Cf. below pp. 197, 265
165. Sophronius, Miracles 65.4 [Marcos 385].
166. Sophronius, Miracles 12.7 [Marcos 266].
167. Sophronius, Miracles 37.3–4 [Marcos 330f.].
168. Sophronius, Miracles 37.5–6 [Marcos 331]. Cf. Sophronius, Miracles 36.22 [Marcos 327]: The heretic Theodore “immediately entered the sanctuary [phōtistērion] and partook of the mysteries of Christ, and in partaking of the mysteries illuminated his soul.”
169. Sophronius, Miracles 38.4 [Marcos 333f.].
170. Sophronius, Miracles 38.10–11 [Marcos 335]. Cf. 39.10–11 [Marcos 338]: “For as [the heretic Menas] slept, he saw the saints at the blessed sanctuary and mystical, heavenly table, as if participating in the holy mysteries. They turned, and when they saw that he was not following, they turned to him, and holding rods in their hands they struck him hard and revealed to him the reason for his punishment: ‘When you see us entering into communion,’ they said, ‘why do you not partake with us? If you want to stay in our home, follow what we ordain. Where we enjoy the Master’s nourishment, there you also participate.’ And they pointed to the holy table with outstretched fingers. . . . When he woke up, he was racked with pains and had bruises as if he had been struck while awake, which bore witness
