The Letter to Theodore in the Patrologia Graeca 1 - 9

 For the past several weeks I have been going systematically through the Patrologia Graeca, volume by volume, looking at two sets of terminology that have played an outsized role in the controversy surrounding the Letter to Theodore: the language of the “mystical” (mystikos) and the language of nakedness (gymnos).

The purpose is not simply to count words. Nor am I expecting to discover another Church Father casually referring to a book called “the Mystic Gospel of Mark.”

The question is more basic.

What did Christians actually mean when they called something mystical? What kinds of things could belong to that category? Gospel interpretation? Initiation? Baptism? The Eucharist? The Last Supper? The Passion? Burial? Resurrection? Pascha?

And separately, what did Christians actually mean when they used gymnos—“naked”? Does the word itself carry the sexual significance that has so often been read into the Letter to Theodore, or does Christian usage point in many different directions?

After going through a very large amount of this material, I think it is useful to explain the working hypothesis that is guiding the investigation.

It begins with a distinction inside the Letter to Theodore itself.

I do not think the Letter necessarily uses “the more spiritual Gospel” and “the Mystic Gospel” as two interchangeable names for exactly the same textual object.

The Letter first describes what Mark did at Alexandria. Mark took his earlier Gospel and enlarged it by transferring additional sayings and deeds into it, producing a pneumatikoteron euangelion—a “more spiritual Gospel.”

That, in my reading, is the larger Alexandrian Gospel.

There is an important control on this distinction in Clement’s surviving writings.

In Quis dives salvetur?, Clement quotes the Markan story of the rich man, material belonging before Jericho, and then explains how Jesus’ words should be understood. The Savior teaches his own with “divine and mystic wisdom.” His sayings should not simply be received according to their superficial or carnal sense; their hidden significance has to be investigated.

That means something important for the argument: Gospel material can already be mystical before Jericho.

So my theory is not that everything before Jericho is ordinary and everything after Jericho suddenly becomes mystical. Clement himself makes that impossible.

A Gospel passage can possess mystical meaning without therefore being identical with the specifically designated “Mystic Gospel.”

The Raised Youth and the Fuller Alexandrian Gospel

That distinction becomes important when we return to the first substantial quotation in the Letter to Theodore.

The passage concerns the raised young man. But Clement does not introduce it by saying, “Here are the words of the Mystic Gospel.” He appeals simply to “the Gospel’s own words.”

The young man dies and is raised. He looks upon Jesus and loves him. He asks to remain with him. Six days pass. He comes to Jesus by night wearing a linen cloth over his naked body and is taught:

to mysterion tes basileias tou Theou

“the mystery of the kingdom of God.”

Then come James and John.

Only after this sequence do we reach the striking transition:

kai erchetai eis Iericho

“And he comes into Jericho.”

My present theory is that this is the important boundary.

The rich-man episode can already contain mystical wisdom. The raised young man can undergo genuinely mystical and initiatory preparation. Neither fact requires us to identify those passages with the beginning of the specifically designated Mystic Gospel.

The distinction I am proposing is therefore:

Mystical Gospel material is not necessarily the same thing as “the Mystic Gospel.”

Clement’s treatment of the rich man in Quis dives salvetur? is one of the strongest reasons for making that distinction. The adjective mystikos cannot by itself locate the boundary. Clement can find mystical meaning before Jericho.

The boundary, if there is one, has to be established by something else: literary sequence, textual designation, and the way the material is administered.

Where “the Mystic Gospel” Actually Appears

The specific expression tou mystikou euangeliou appears in a different part of the Letter, during the discussion of the Carpocratians:

apographon tou mystikou euangeliou

a “copy” or “transcript of the Mystic Gospel.”

That difference is important.

The word apographon does not tell us how extensive the copied material was. It does not require us to imagine that the Carpocratians obtained a complete copy of the entire enlarged Alexandrian Gospel from beginning to end.

My reconstruction is that the Mystic Gospel was a specially restricted movement or section within the fuller Alexandrian Gospel.

The fuller Alexandrian Gospel contains the preparation.

The young man is prepared before the boundary.

Then Jesus enters Jericho.

That is where I presently think the specifically designated mystical movement begins.

The Carpocratians and “Nakeds with Naked”

This also changes how I understand the Carpocratian material.

The Letter does not present the problem simply as the existence of a completely fabricated Carpocratian Gospel. The accusation is more complicated: genuine material has become mixed with false additions and corrupt interpretation.

The notorious expression:

gymnoi gymno

“nakeds with naked”

belongs to this part of the correspondence.

It is not part of Clement’s first quotation from the Alexandrian Gospel.

Clement specifically rejects it:

To de gymnoi gymno kai talla peri hon egrapsas ouch heurisketai.

“But ‘nakeds with naked,’ and the other things about which you wrote, are not found.”

That is why I think it is backwards to begin with “nakeds with naked” and then use that disputed Carpocratian material to determine the meaning of the earlier scene involving the young man.

The authentic Gospel quotation has:

sindona epi gymno

a linen cloth over his naked body.

The separate “nakeds with naked” expression enters through Theodore’s inquiry concerning the Carpocratian material and is explicitly denied.

Those are not the same thing.

This is also why my survey of gymnos throughout the Patrologia Graeca is not primarily an attempt to find the exact phrase “nakeds with naked” somewhere else. If that wording really arose in a Carpocratian text or interpretation, there is little reason to expect orthodox writers to preserve it repeatedly.

The more useful question is what gymnos ordinarily does in Christian Greek. Does nakedness mean baptismal stripping, poverty, exposure, asceticism, humiliation, bathing, sexuality, or something else? And, in particular, is there evidence that gymnos itself naturally signaled the homosexual interpretation that has been attached to this passage?

That is a different question, and I think a much better one.

Why Clement’s Reply Changes at Jericho

The structure of Clement’s response then becomes particularly interesting.

He is willing to give Theodore the long pre-Jericho passage: the raised youth, the six days, the nocturnal instruction, and the continuation through James and John.

That material explains how the recipient is prepared.

But once Clement reaches:

kai erchetai eis Iericho

“And he comes into Jericho,”

his treatment changes.

He gives Theodore only a very short piece of what follows. He rejects the reported “nakeds with naked” material. Then he begins to promise “the true interpretation according to the true philosophy” before the surviving Letter breaks off.

My hypothesis is that this reflects the different status of what comes after the boundary.

The fuller Alexandrian Gospel prepares the recipient.

The Mystic Gospel is the restricted movement for which the recipient has been prepared.

The young man therefore does not have to be the beginning of the Mystic Gospel. He can instead be the person made ready to enter it.

Why I Think the Movement Was Paschal

My further proposal is that the entrance to this restricted movement is Jericho and that what follows is Paschal.

In the reconstruction I am testing, Jericho opens the final road toward Jerusalem: Zacchaeus, the approach to the city, the supper, the Passion, burial, and Resurrection.

This is where the wider Patrologia Graeca investigation becomes important.

I am not searching the PG merely hoping to find someone who happens to use the exact words mystikon euangelion. I am asking whether the larger Greek Christian tradition preserves the conceptual architecture that would make such an expression intelligible.

Does “mystical” repeatedly become associated with Pascha, the supper, sacrifice, initiation, burial, Resurrection, Gospel proclamation and participation in Christ’s death?

If it does, then “Mystic Gospel” need not originally have meant what modern discussion has often encouraged us to imagine: a strange secret Gospel defined by a naked young man spending the night with Jesus.

It may instead have designated something much more comprehensible within ancient Christian categories:

the Gospel of the mystery—the restricted Gospel movement through which the prepared recipient entered the Paschal mystery.

PG 1 — μυστικ-/mystic- and γυμν-/nud-

PG 1 is the first volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

The μυστικ-/mystic- audit produced 54 printed occurrences, representing roughly 26 distinct contexts once repetitions are collapsed.

Table 1. μυστικ-/mystic- in PG 1

Reference	Greek	Latin	English	Significance
PDF p. 177, editorial note on Gospel according to Egyptians	—	litteraliter, et mystice	“literally and mystically”	Gospel material can be read mystically without the Gospel itself being called “Mystic Gospel.”
PDF p. 269, editorial discussion	ἄλλα τινὰ μυστικώτερα	—	“certain other, more mystical things”	Degrees of more advanced/restricted material.
PDF p. 284, Apostolic Canon 85 discussion	διὰ τὰ ἐν αὐταῖς μυστικά	ob mystica quae in eis sunt	“because of the mystical things contained in them”	Written books contain mystika and are not to be publicly divulged.
PDF p. 298, editorial parallels	—	in mystica interpretatione	“in mystical interpretation”	Exegetical use.
PDF p. 340	ἐν τῷ μυστικῷ ἄρτῳ	in pane quoque mystico	“in the mystical bread”	Eucharistic/sacramental.
PDF p. 359, baptismal terminology	σφραγὶς ... μυστική	—	“mystical seal”	Baptism/initiation explicitly called mystical.
PDF p. 396, Apostolic Constitutions III	χρὴ γὰρ ἐν τοῖς μυστικοῖς μὴ προδότην εἶναι, ἀλλ’ ἀσφαλῆ	—	“In mystical matters one must not be a betrayer, but secure.”	Restricted disclosure. Pearls/swine follows; incarnation and Passion immediately enter the discussion.
PDF p. 505, editorial note	βίβλον λόγων μυστικῶν Μωσέως	Sermones mystici	“a book of mystical discourses of Moses”	Explicit book + mystical discourse.
PDF p. 514	τὴν ... λογικὴν καὶ ἀναίμακτον καὶ τὴν μυστικήν	—	“the rational, bloodless and mystical [sacrifice]”	Mystical sacrifice.
PDF p. 523, editorial parallel to Gregory of Nyssa	μυστικῇ πομπῇ	—	“mystical procession”	Liturgical/funerary use.
PDF p. 525, contents	Εὐχαριστία μυστική	—	“mystical thanksgiving”	Eucharistic/liturgical.
PDF p. 525, contents	περὶ τοῦ μυστικοῦ μύρου	—	“concerning the mystical myron”	Initiatory anointing.
PDF p. 529, repeated editorial parallel	μυστικῇ πομπῇ	—	“mystical procession”	Repeated printing.
PDF p. 531, repeated contents	Εὐχαριστία μυστική	—	“mystical thanksgiving”	Repeated printing.
PDF p. 531, repeated contents	περὶ τοῦ μυστικοῦ μύρου	—	“concerning the mystical myron”	Repeated printing.
PDF p. 532, contents	χρίσματος τοῦ μυστικοῦ ἐλαίου	—	“anointing with the mystical oil”	Initiation/anointing.
PDF p. 532, contents	περὶ τοῦ μυστικοῦ ὕδατος	—	“concerning the mystical water”	Baptism.
PDF p. 532, contents	περὶ τοῦ μυστικοῦ μύρου	—	“concerning the mystical myron”	Initiation/anointing.
PDF p. 542	Εὐχαριστία μυστική	—	“mystical thanksgiving”	Editorial note explicitly associates it with remembrance of Christ’s death.
PDF p. 544	περὶ τοῦ μυστικοῦ μύρου	pro mystico et sacramentali unguento	“concerning the mystical myron”	Sacramental anointing.
PDF p. 556	χρίσματος τοῦ μυστικοῦ ἐλαίου	de unctione mystici olei	“anointing of the mystical oil”	Initiatory anointing.
PDF p. 556	περὶ τοῦ μυστικοῦ ὕδατος	—	“concerning the mystical water”	Baptismal water.
PDF p. 557	περὶ τοῦ μυστικοῦ μύρου	de mystico unguento	“concerning the mystical myron”	Immediately joined to baptism, Gospel knowledge, dying and rising with Christ.
PDF p. 565	περὶ τοῦ μυστικοῦ μύρου	—	“concerning the mystical myron”	Repeated printing of the same initiatory prayer.
PDF p. 571	περὶ τοῦ μυστικοῦ μύρου	—	“concerning the mystical myron”	Repeated printing of the same prayer.
PDF p. 587, editorial note	τὴν μυστικὴν λειτουργίαν	—	“the mystical liturgy”	Liturgical use.
PDF p. 605	περὶ τῆς μυστικῆς λατρείας	de mystico cultu	“concerning mystical worship”	Mystical sacramental worship.
PDF p. 619	μυστικῆς λατρείας	mystico cultu	“mystical worship”	Repeated text.
PDF p. 619, editorial note	ταῖς μυστικαῖς εὐλογίαις	—	“in the mystical blessings”	Eucharistic/oblation language.
PDF p. 625	μυστικῆς λατρείας	mystico cultu	“mystical worship”	Repeated text.
PDF p. 625, editorial note	ταῖς μυστικαῖς εὐλογίαις	—	“in the mystical blessings”	Repeated Eucharistic terminology.
PDF p. 632	ἐν τοῖς μυστικοῖς εὐλογίαις	in mysticis oblationibus	“in the mystical blessings/offerings”	Explicitly explained as bread and wine offered in church.
PDF p. 794, Opera dubia	τὸ ... μυστικῶς ἱερουργούμενον ἄρτον καὶ τὸν οἶνον	panem et vinum ... mystice consecrantur	“the bread and wine mystically consecrated”	Eucharistic participation; followed immediately by baptism as regeneration.
PDF p. 805, index	—	mystica aqua; mystico unguento	“mystical water; mystical unguent”	Index repetition of the baptismal/anointing material.

The Gospel-of-the-Egyptians note explicitly concludes that its sayings can be understood “literally and mystically.” The p. 557 passage is especially important because the text itself gives the whole sequence: baptism with Christ, being crucified, dying, buried and raised with him, followed by the “mystical myron” and the “fragrance of the knowledge of the Gospel.” The p. 794 passage explicitly describes Christian bread and wine as mystically consecrated and immediately proceeds to baptism and regeneration.

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The γυμν-/nud- search produced 33 genuine distinct printed contexts after exercise-family words and OCR noise were removed.

Table 2. γυμν-/nud- in PG 1

Reference	Greek	Latin	English	Significance
PDF p. 87, editorial synopsis of 1 Clem. 24	—	arida et nuda semina	“dry and naked/bare seeds”	Resurrection analogy; nonhuman bareness.
PDF p. 105, editorial	γυμνῇ κεφαλῇ	—	“with bare head”	Ordinary bodily bareness.
PDF p. 111, editorial quotation	μονοχίτωνας, ἀνυποδέτους, γυμνούς	—	“single-tunicked, unshod, bare/naked”	Apostolic simplicity/poverty.
PDF p. 111	τῆς Ἑλληνικῆς γεγυμνωμένα λαμπρότητος	—	“stripped of Greek brilliance”	Metaphorical stripping.
PDF p. 120	—	nuda statione	“in a bare/exposed position”	Nonsexual bareness.
PDF p. 135, 1 Clem. 24	ξηρὰ καὶ γυμνά	arida et nuda	“dry and bare”	Seeds; resurrection.
PDF p. 135, apparatus	γυμνός; γυμνὰ καὶ ἄσαρκα; γυμνὸν κόκκον	nudum	“naked/bare; naked and fleshless; bare grain”	Lexical parallels for seed imagery.
PDF p. 216, editorial	—	nudati brachii apparitione	“appearance of a bare arm”	Bodily exposure/modesty.
PDF p. 224, repeated	—	nudati brachii apparitione	“appearance of a bare arm”	Repeated printing.
PDF p. 232, David/Bathsheba discussion	—	nudam conspexit mulierem	“he saw a naked woman”	Explicitly sexual/temptation context.
PDF p. 246	—	nudis vestimentum	“clothing for the naked”	Poverty/charity.
PDF p. 253	—	nudos vestire	“to clothe the naked”	Poverty/charity.
PDF p. 256, Noah/Ham	—	nudum suum patrem ... corporalis nuditatem	“his naked father ... bodily nakedness”	Literal exposure/shame.
PDF p. 300, baths	—	corpus turpiter nudum mulieribus ostenderis	“show your body shamefully naked to women”	Sexual/modesty danger explicitly supplied by context.
PDF p. 305, Apostolic Constitutions I.9	πῶς γυμνὴ μετ’ ἀνδρῶν ...	cum viris nuda	“how will she enter the bath naked with men?”	Closest formal parallel to “naked with”: explicitly mixed-sex bathing and modesty.
PDF pp. 312–313, lexical/exegetical note	γυμνότερος; γυμνός; γυμνότατος; τῆς θείας χάριτος γεγυμνωμένος	nudior; nudus; nudissimus	“more naked; naked; most naked; stripped of divine grace”	Lexical and metaphorical uses.
PDF p. 314	τῆς ἱερᾶς ἀπογυμνοῖ τάξεως	sacro ordine denudat	“strips [him] of sacred rank”	Metaphorical stripping.
PDF p. 395	ἐὰν δὲ ἴδῃς γυμνόν, περίβαλε	—	“if you see the naked, clothe him”	Poverty/charity.
PDF p. 407	γυμνῇ οὔσῃ	nudae	“being naked/destitute”	Poverty.
PDF p. 408	αὐτὴ γυμνή	nudiorem	“she herself [was] naked/more destitute”	Poverty, not sexuality.
PDF p. 410, baptism/deaconesses	γυμνουμένας ... βαπτιζομένας	ne a viris aspiciantur nudae; baptizandas ... nudas	“women being stripped/naked for baptism ... lest men see them naked”	Literal Christian initiatory nakedness. Explicitly protected from sexual gaze.
PDF p. 416	γυμνοῖς ἔνδυμα	—	“clothing for the naked”	Charity.
PDF p. 427, Matt. 25	γυμνὸς καὶ περιεβάλετέ με	nudus et operuistis me	“naked and you clothed me”	Poverty/charity.
PDF p. 427	πότε δέ σε εἴδομεν γυμνόν;	—	“when did we see you naked?”	Same context.
PDF p. 428	γυμνὸς, καὶ οὐ περιεβάλετέ με	—	“naked, and you did not clothe me”	Same context.
PDF p. 428	πότε ... γυμνόν;	—	“when ... naked?”	Same context.
PDF p. 435, Christological note	γυμνὸς γὰρ σαρκὸς	—	“bare/devoid of flesh”	Christological/metaphorical.
PDF p. 436	γυμνωθήσεται ... τῆς ἀρχῆς	—	“he will be stripped of authority”	Metaphorical stripping.
PDF p. 519	ἐγυμνώθη παρὰ Θεοῦ τῆς ἀξίας	—	“he was stripped by God of his dignity”	Devil stripped of rank.
PDF p. 546, prayer	ᾧ πᾶσα γυμνοφανὴς βλέπεται καρδία	cui omne cor patet nudum	“to whom every heart lies naked/open”	Spiritual openness before God.
PDF p. 708, Recognitions	—	nudae ... fidei	“bare faith”	Metaphorical.
PDF p. 708, Recognitions	—	sub aere ... nudo	“under the open/bare sky”	Nonhuman bareness.
PDF p. 739, Recognitions	—	nudo indumentum	“clothing for the naked”	Charity.

What actually matters for our research

1. The strongest “Mystic Gospel” parallel in PG 1 is p. 557

This is much more important than an isolated mystikos. The candidate is baptized so as to be crucified with Christ, die with him, be buried with him and rise with him. Immediately afterward comes the prayer over the mystical myron, invoking the “fragrance of the knowledge of the Gospel”, and again saying that the baptized person dies and rises with Christ.

Gospel → mystery/rite → baptism → death → burial → resurrection → participation.

That is exactly the sort of structure relevant to the proposed Mystic Gospel / Mystic Pascha, although it does not identify any particular Gospel section.

2. PG 1 directly connects mystical material with restricted disclosure

At p. 284 the Apostolic Constitutions are not to be made public “because of the mystical things contained in them.”

At p. 396 the rule is even sharper:

χρὴ γὰρ ἐν τοῖς μυστικοῖς μὴ προδότην εἶναι, ἀλλ’ ἀσφαλῆ

“In mystical matters one must not be a betrayer, but secure.”

The text immediately invokes pearls before swine and then the incarnation and Passion.

That is a real parallel to the ethic of concealment in To Theodore.

3. Mystical material can be textual

PG 1 has a βίβλον λόγων μυστικῶν, a “book of mystical discourses.” Its discussion of the Gospel according to the Egyptians also says that Gospel sayings can be understood both literally and mystically.

So “mystical” is not confined to sacramental ritual. It can describe written discourse and Gospel interpretation.

4. But PG 1 also shows why μυστικός by itself cannot identify the Mystic Gospel

The adjective is everywhere: baptismal seal, oil, water, myron, thanksgiving, sacrifice, worship, blessings, liturgy, bread and wine.

The word therefore has a broad Christian semantic range. An occurrence of mystikos near Gospel material does not establish the textual extent of Clement’s Mystic Gospel.

5. The strongest γυμνός result is the contrast between pp. 305 and 410

At p. 305 a woman is:

γυμνὴ μετ’ ἀνδρῶν

“naked with men”

in a bath, and the context explicitly makes the nakedness sexually and modestly problematic.

At p. 410 women are literally naked during Christian baptism, and the context explicitly prevents that nakedness from becoming sexual by requiring the ministry of deaconesses so that the women are not exposed to male eyes.

PG 1 therefore already shows that γυμνός does not carry a sexual meaning by itself. Context decides.

6. There is no γυμνοὶ γυμνῷ in PG 1

There is no male/male “naked with naked” construction and nothing showing gymnos functioning as a conventional signal for homosexual activity.

The closest grammatical construction is the mixed-sex bathing passage:

γυμνὴ μετ’ ἀνδρῶν

Its sexual implications come from the bath and modesty context, not from gymnos alone.

7. There is no close σινδόνα ἐπὶ γυμνῷ parallel either

PG 1 gives literal baptismal nakedness but no corresponding young man wearing a sindon over the naked body.

It therefore does not explain the linen garment in the Alexandrian Gospel. It does, however, prevent nakedness alone from deciding its meaning.

PG 1 — Result

PG 1 gives us two genuinely useful results.

First, the volume confirms a Christian semantic continuum linking mystical written material, guarded disclosure, Gospel knowledge, initiation, sacrifice, death and resurrection.

Second, it shows that nakedness ranges from baptism to poverty to sexual danger without possessing an inherent homosexual meaning.

I am not claiming that the Letter itself says, “The Mystic Gospel begins with Zacchaeus,” or “the Mystic Gospel was Holy Week.” Those are historical reconstructions that have to be tested.

The more basic point is that I do not think the Letter requires us to collapse all of the following into one thing:

the fuller Alexandrian Gospel = the raised-youth episode = the Mystic Gospel = the Carpocratian transcript.

They are related.

But they are not necessarily identical.

And Clement’s own treatment of the pre-Jericho rich-man passage in Quis dives salvetur? gives us an important reason for keeping those categories separate: a Gospel passage can already be mystical without being the specifically designated “Mystic Gospel.”

PG 2 — μυστικ-/mystic- and γυμν-/nud-

PG 2 is the second volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

For control against missed OCR hits, the volume was divided into three roughly equal sections: Part 1 = pp. 1–239; Part 2 = pp. 240–477; Part 3 = pp. 478–715. Each section was searched independently before the results were combined.

The μυστικ-/mystic- audit produced 25 printed occurrences, representing roughly 14 distinct contexts once repetitions are collapsed.

Table 1. μυστικ-/mystic- in PG 2

Reference / source	Greek	Latin	English	Significance
PDF p. 75 — Clementina, Homily III.29, pseudonymous	τὸν μυστικὸν λόγον	mysticum sermonem	“the mystical discourse”	Major result: Zacchaeus interrupts Peter as he is about to explain a mystical discourse fully; baptismal status then determines who remains.
PDF p. 94 — Clementina, Homily IV.16, pseudonymous	τοῖς τὰ μυστικὰ τῶν θεῶν ζηλοῦσι	—	“those who emulate the mystical things/mysteries of the gods”	Pagan mystery terminology.
PDF p. 274 — Epitome de gestis S. Petri, repeated Clementine material	τοῖς τὰ μυστικὰ τῶν θεῶν ζηλοῦσιν	—	“those who emulate the mystical things/mysteries of the gods”	Repeated printing of the pagan mystery usage.
PDF p. 324 — Liturgia S. Clementis Romani, later/pseudonymous liturgy	—	Post coenam illam mysticam	“After that mystical supper”	Major Mystic Pascha control: mystical supper within an explicit Passion–cross–death–Resurrection sequence.
PDF p. 350 — Barnabas testimonia; Clement of Alexandria quoted	Ἀμέλει μυστικῶς ὁ Βαρνάβας	Mystice profecto Barnabas	“Indeed, Barnabas speaks mystically”	Direct Clement of Alexandria evidence: written Christian discourse can be characterized as mystical.
PDF p. 357 — Barnabas Prolegomena; repeated Clement quotation	Ἀμέλει μυστικῶς ὁ Βαρνάβας	—	“Indeed, Barnabas speaks mystically”	Repeated printing of Clement’s characterization of Barnabas.
PDF p. 358 — Barnabas Prolegomena, editorial analysis	—	deque illarum mystica [interpretatione]	“and concerning their mystical interpretation”	Mystical interpretation of Mosaic food laws.
PDF p. 359 — Barnabas Prolegomena, editorial	—	quam nimium mystice et superstitiose ... Scripturas sacras sint interpretati	“how excessively mystically and superstitiously they interpreted the sacred Scriptures”	Mystical scriptural interpretation.
PDF p. 359 — Barnabas Prolegomena, editorial	—	mysticas istas interpretationes multorum S. Scripturae locorum	“those mystical interpretations of many passages of Holy Scripture”	Mystical interpretation of written Scripture.
PDF p. 362 — Barnabas Prolegomena, editorial	—	sanctarum Scripturarum mysticis sensibus evolvendis	“in unfolding the mystical senses of the sacred Scriptures”	Mystical senses contained in Scripture.
PDF p. 362 — Barnabas Prolegomena, editorial	—	Midrasch iste mysticus, sive evangelicus Veteris Instrumenti sensus	“this mystical, or evangelical, Midrash/sense of the Old Testament”	Editorial juxtaposition of “mystical” and “evangelical.”
PDF p. 365 — Barnabas Prolegomena, Hammond quoted	—	Scripturae sacrae mystice interpretandae facultatem sibi arrogantes	“claiming for themselves the faculty of interpreting sacred Scripture mystically”	Gnostic mystical exegesis.
PDF p. 365 — Barnabas Prolegomena, Hammond quoted	—	loca quamplurima mystice, etiam cabalistice exposita	“very many passages expounded mystically, even cabalistically”	Mystical exposition of Scripture.
PDF p. 365 — Barnabas Prolegomena, editorial	—	Scripturas sacras allegoriis ac mysticis enarrationibus interpretarentur	“they interpreted the sacred Scriptures through allegories and mystical expositions”	Mystical scriptural interpretation.
PDF p. 371 — Barnabas Prolegomena, editorial objection	—	loca minus apte allegata et mystice nimis exposita	“passages allegorized less aptly and expounded too mystically”	Mystical interpretation conceived as a degree or mode of exegesis.
PDF p. 371 — Barnabas Prolegomena, Hammond quoted	—	Scriptura sacra mystice interpretandae facultatem sibi arrogantes	“claiming the faculty of interpreting sacred Scripture mystically”	Repeated Gnostic/scriptural usage.
PDF p. 371 — Barnabas Prolegomena, Hammond quoted	—	quamplurima mystice etiam et cabalistice exposita	“very many passages expounded mystically and cabalistically”	Repeated mystical-exegetical terminology.
PDF p. 371 — Barnabas Prolegomena, Fell quoted	—	Midrasch iste mysticus sive evangelicus Veteris Instrumenti sensus	“this mystical or evangelical Midrash/sense of the Old Testament”	Repeated editorial juxtaposition of “mystical” and “evangelical.”
PDF p. 372 — Barnabas Prolegomena; Clement of Alexandria quoted again	Ἀμέλει μυστικῶς ὁ Βαρνάβας	Mystice profecto Barnabas	“Indeed, Barnabas speaks mystically”	Repeated printing of Clement’s characterization of Barnabas.
PDF p. 383 — Barnabas Prolegomena, editorial discussion of Pythagoras	—	mysticam disceret philosophiam, ritus scilicet sacrificiorum ac consecrationum	“that he might learn mystical philosophy, namely the rites of sacrifices and consecrations”	Pagan Egyptian ritual/mystery usage.
PDF p. 419 — Bartholomew material; source heading	—	De mystica theologia	“On Mystical Theology”	Later Pseudo-Dionysian terminology.
PDF p. 419 — Corderius commentary	—	nimirum mystica est	“namely, it is mystical”	Mystical theology discussed beside the Gospel as “broad and great” yet “concise.”
PDF p. 444 — Hermas Prolegomena, editorial analysis	—	varios observandae legis divinae modos mystice significant	“they mystically signify various ways of observing the divine law”	Mystical interpretation of symbolic narrative.
PDF p. 572 — Testament of Judah XII	τοὺς ἐν μυστηρίῳ λόγους	mysticos sermones	“words spoken in mystery/secret”; Latin: “mystical discourses”	Latin mysticos renders secret/confidential speech.
PDF p. 638 — pseudo-Damasus, testimony attached to Martyrdom of Andrew	—	Decorus idem mystice ... In te crucis mysterium	“adorned likewise mystically ... in you is the mystery of the cross”	Mystical language joined to the cross and “mystery of the cross.”

The immediately important results are the Clementine “mystical discourse” associated with Zacchaeus and baptismal qualification; the “mystical supper” embedded in the Passion–death–Resurrection sequence; and Clement of Alexandria’s own description of Barnabas as speaking μυστικῶς.

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The γυμν-/nud-/denud- search produced 36 genuine printed contexts after exercise-family vocabulary and OCR noise were removed. Repeated printings have been retained in the concordance so that the audit remains reproducible.

Table 2. γυμν-/nud- in PG 2

Reference / source	Greek	Latin	English	Significance
PDF p. 30 — Clementina, Epistle of Clement to James	—	nudis vestimentum	“clothing for the naked”	Poverty/charity.
PDF p. 31 — Clementina, Epistle of Clement to James	γυμνοῖς ἔνδυμα	nudis indumentum	“clothing for the naked”	Poverty/charity.
PDF p. 34 — Clementina, Epistle of Clement to James	γυμνητεύοντες	nudi	“being naked”	Nakedness among hunger, thirst and persecution.
PDF p. 34 — Rufinus, alternate Latin version	—	nuditatem quoque ferendam	“nakedness also must be endured”	Hardship/persecution.
PDF p. 78 — editorial note on Adam and Eve	—	vidisse nuditatem suam	“to have seen their nakedness”	Genesis nakedness/shame.
PDF p. 80 — editorial note	τῇ γύμνωσι	—	“with regard to nakedness”	Editorial lexical occurrence concerning Adam.
PDF p. 88 — Clementina	γυμνοὺς ἐνδύσετε	nudos	“you will clothe the naked”	Poverty/charity.
PDF p. 106 — editorial reconstruction concerning Sparta	ὥσπερ Λυκοῦργος ἐν Λακεδαίμονι τὰς παρθένους γυμνάς...	Ut Lycurgus Lacedaemone virgines nudat...	“As Lycurgus at Sparta made the maidens naked...”	Pagan/Spartan bodily nudity.
PDF p. 117 — Clementina	πάσης κακίας γυμνὸς ὤν	—	“being naked/free of every vice”	Metaphorical stripping.
PDF p. 151 — Clementina, Homily XI	γυμνητεύοντι ἔνδυμα	nudo indumentum	“clothing for the naked”	Charity/poverty.
PDF p. 169 — Clementina, Homily XII	γυμνὴν ἰδόντες, ἐνδύσαντές με	nudam intuiti, cum primo me induissent	“seeing me naked, they first clothed me”	Literal exposure after shipwreck.
PDF p. 173 — Clementina, Homily XII	ξένης, γυμνῆς, μεμονωμένης	peregrinae, nudae, destitutae	“foreign, naked, destitute”	Shipwreck/exposure.
PDF p. 176 — Clementina, Homily XII	γυμνὸν ἐνδῦσαι	nudum vestire	“to clothe the naked”	Charity.
PDF p. 195 — Clementina, Homily XV	γυμνὸν γὰρ ἑστάναι οὐκ ἐφίεται	non enim permittitur nudum consistere	“for one is not permitted to stand naked”	Literal bodily nakedness.
PDF p. 197 — repeated Homily XV printing	γυμνὸν γὰρ ἑστάναι οὐκ ἐφίεται	non enim permittitur nudum consistere	“for one is not permitted to stand naked”	Repeated occurrence.
PDF p. 205 — editorial note	—	vivificatione nuda	“bare/mere vivification”	Metaphorical “bare/mere.”
PDF p. 285 — Epitome de gestis S. Petri	γυμνὴν ἰδόντες, ἐνέδυσαν	nudam intuiti, induerunt	“seeing her naked, they clothed her”	Repeated shipwreck exposure.
PDF p. 288 — Epitome de gestis S. Petri	—	peregrinae, nudae, destitutae	“foreign, naked, destitute”	Repeated shipwreck description.
PDF p. 321 — Epitome de gestis S. Petri	ὥσπερ γυμνῇ τῇ ψυχῇ	quasi nudo animo	“as though with a naked/bare soul”	Metaphorical openness.
PDF p. 392 — Barnabas / Isaiah quotation	—	cum videris nudum, vesti	“when you see the naked, clothe him”	Charity/poverty.
PDF p. 553 — Testament of Reuben	τὴν γυναικείαν γύμνωσιν	muliebrem nuditatem	“female nakedness / the woman’s nakedness”	Strong sexual control: Bilhah is seen bathing and the sight produces sexual desire.
PDF p. 553 — Testament of Reuben, same narrative	ἰδὼν τὴν γύμνωσιν αὐτῆς	videns nuditatem ipsius	“seeing her nakedness”	Sexual desire and transgression are explicit in the surrounding narrative.
PDF p. 573 — Testament of Judah XV	ὁ πορνεύων, καὶ γυμνούμενος τῆς βασιλείας	Qui fornicatur, et nudatus regno...	“the fornicator, being stripped of the kingdom...”	Important semantic control: sexual context, but γυμν- is metaphorical stripping.
PDF p. 573 — Testament of Judah XV	ὡς κἀγὼ γυμνωθείς	sicut et ego nudatus sum	“as I too was stripped”	Metaphorical loss of status/power.
PDF p. 573 — apparatus	καὶ γυμνούμενος τῆς βασιλείας	—	“and being stripped of the kingdom”	Apparatus repetition.
PDF p. 573 — apparatus/comment	πορνεύων γυμνούμενος	—	“fornicating, being stripped”	Repeated association of fornication with metaphorical stripping.
PDF p. 582 — Testament of Zebulun VII	θλιβόμενον ἐν γυμνότητι χειμῶνος	afflictum in nuditate hiemis	“afflicted in the nakedness of winter”	Exposure/poverty.
PDF p. 592 — repeated Testament of Zebulun VII	θλιβόμενον ἐν γυμνότητι χειμῶνος	afflictum in nuditate hiemis	“afflicted in the nakedness of winter”	Repeated occurrence.
PDF p. 610 — Testament of Joseph VIII	γυμνὸς ἔφυγον	nudus effugi	“I fled naked”	Sexual setting, but Joseph’s nakedness marks his escape from attempted intercourse.
PDF p. 610 — Testament of Joseph IX	ἐγύμνου τοὺς βραχίονας αὐτῆς, καὶ τὰ στέρνα, καὶ τὰς κνήμας, ἵνα συμπέσω εἰς αὐτήν	nudavit brachia sua, et pectora, et tibias, ut inciderem in eam	“she bared her arms, breasts and legs so that I would fall with her”	Clearest erotic exposure in PG 2: bodily exposure is explicitly performed for seduction.
PDF p. 612 — Testament of Joseph XIII–XIV	ἐκέλευσεν γυμνὸν τύπτεσθαι αὐτόν	jussit nudum flagellari eum	“he ordered him to be flogged naked”	Punishment/humiliation.
PDF p. 612 — Testament of Joseph, repeated formulation	γυμνὸν ἐκέλευσέ με τύπτεσθαι	et nudum jussit me flagellari	“and he ordered me to be flogged naked”	Repeated punishment/humiliation.
PDF p. 637 — Epistle to Diognetus, anonymous appendix	πλάνῃ τοῦ ὄφεως γεγύμνωνται	impostura serpentis nudati fuerunt	“they were stripped through the serpent’s deception”	Metaphorical stripping associated with the Fall.
PDF p. 654 — Martyrdom of Andrew	εὑρεθῆναι ἐρήμους καὶ γυμνούς	inveniantur deserti et nudi	“to be found deserted and naked”	Spiritual/metaphorical nakedness.
PDF p. 654 — apparatus/repeated form	γυμνοί	nudi	“naked”	Variant/repeated form of the same passage.
PDF p. 688 — Greek index	γυμνητεύειν	—	“to be naked / go without clothing”	Index entry.

What actually matters for our research

1. Mystical discourse + Zacchaeus + baptismal qualification

The strongest result in PG 2 is in the pseudonymous Clementine Homilies. Peter is about to explain:

τὸν μυστικὸν λόγον

“the mystical discourse”

when Zacchaeus arrives.

Peter then tells Clement to withdraw because he has:

μήπω εἰληφότα τὸ πρὸς σωτηρίαν βάπτισμα

“not yet received the baptism for salvation”

and addresses instead:

τοῖς ἤδη τελείοις

“those already perfected.”

This gives a remarkable sequence:

mystical discourse → Zacchaeus → baptismal qualification → perfected hearers.

For the present investigation this is considerably more important than an isolated occurrence of mystikos. Mystical instruction is being administered according to initiatory status, and Zacchaeus appears at precisely the point where that mystical instruction is about to be fully disclosed.

2. Private “mysteries of the kingdom” and restricted disclosure

The Clementine Homilies provide an important parallel elsewhere in the same corpus. Peter recalls the command:

Τὰ μυστήρια ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου φυλάξατε.

“Keep the mysteries for me and the sons of my house.”

He then explains Jesus’ own practice:

τοῖς αὐτοῦ μαθηταῖς κατ’ ἰδίαν ἐπέλυε τῆς τῶν οὐρανῶν βασιλείας τὰ μυστήρια

“He explained privately to his disciples the mysteries of the kingdom of heaven.”

Peter consequently refuses to reveal:

τὰ ἀπόρρητα

“the secret/ineffable things.”

The structure is:

Jesus → disciples → mysteries of the kingdom → private explanation → restricted disclosure.

This is especially relevant to To Theodore because the restriction is not merely a vague atmosphere of secrecy. The mysteries are explicitly reserved for qualified insiders.

3. The mystical supper sits inside the Passion–Resurrection narrative

The later Liturgia S. Clementis Romani supplies the strongest Mystic Pascha control in PG 2.

Christ is described as preparing:

to undergo the Passion → ascend the cross → suffer death for the life of the world.

On that same evening he gives the bread to those:

initiatis hoc ejus mysterio

“initiated into this mystery of his.”

Then comes:

Post coenam illam mysticam...

“After that mystical supper...”

The cup is the blood confirming the covenant of his death, and the worshippers are then commanded to commemorate his death and Resurrection.

The complete sequence is therefore:

Passion → cross → death → initiation into the mystery → mystical supper → blood/covenant → death → Resurrection.

This is precisely the kind of evidence relevant to the proposed “Mystic Gospel / Mystic Pascha”: not merely something called mystical, but a mystical element embedded in the final Gospel sequence and connected directly with initiation and participation in Christ’s death and Resurrection.

4. Mysteries → proclamation → Gospels → Pascha

The anonymous concluding chapters attached to the Epistle to Diognetus supply another important conceptual chain.

The Word makes the Father’s mysteries known to the disciples. The Word is proclaimed through the apostles and believed among the nations. The text then says:

Εὐαγγελίων πίστις ἱδρύεται

“the faith of the Gospels is established.”

The apostolic tradition is guarded, and shortly afterwards:

τὸ Κυρίου πάσχα προέρχεται

“the Lord’s Pascha proceeds/comes forth.”

Within one textual complex we therefore have:

revealed mysteries → disciples → apostolic proclamation → Gospels → tradition → Lord’s Pascha.

This is one of the better examples in PG 2 of the larger architecture being investigated. Gospel, mystery, proclamation and Pascha are not isolated concepts here; they belong to the same theological movement.

5. Clement of Alexandria himself calls written Christian discourse mystical

The Barnabas material repeatedly preserves Clement of Alexandria’s statement:

Ἀμέλει μυστικῶς ὁ Βαρνάβας...

“Indeed, Barnabas speaks mystically...”

This is useful because the object is written Christian discourse.

Clement himself therefore supplies a direct bridge between text and mystical meaning. A Christian writing can “speak mystically.” That provides an important control when asking what Clement could mean by a specifically designated Mystic Gospel.

6. PG 2 gives unusually clear evidence for how sexual nakedness is actually expressed

The Testament of Reuben describes Bilhah bathing and repeatedly calls attention to:

τὴν γυναικείαν γύμνωσιν

“the woman’s nakedness.”

Reuben’s contemplation of that nakedness produces sexual desire and leads to the transgression.

The Testament of Joseph is even clearer. Potiphar’s wife attempts to drag Joseph into intercourse. Joseph says:

γυμνὸς ἔφυγον

“I fled naked.”

His nakedness occurs inside a sexual episode, but in this sentence it actually marks his escape from the sexual act.

The woman then deliberately exposes herself:

ἐγύμνου τοὺς βραχίονας αὐτῆς, καὶ τὰ στέρνα, καὶ τὰς κνήμας, ἵνα συμπέσω εἰς αὐτήν

“She bared her arms, breasts and legs so that I would fall with her.”

This is especially valuable semantic evidence because the author makes the erotic purpose of the exposure explicit. The sexual meaning is supplied by bathing, desire, seduction and intended intercourse, rather than by the γυμν- vocabulary alone.

7. The Testament of Judah shows γυμν- remaining metaphorical inside a sexual discussion

The Testament of Judah provides the reverse control:

ὁ πορνεύων, καὶ γυμνούμενος τῆς βασιλείας

“the fornicator, being stripped of the kingdom...”

The context is explicitly fornication, but γυμνούμενος does not mean sexual nakedness. It means being stripped of kingship, dignity or authority.

This is important for the interpretation of the Letter to Theodore because it demonstrates how dangerous it is to infer sexual meaning from γυμν- vocabulary merely because it occurs near sexual material. Even in an unmistakably sexual discussion, the word can remain completely metaphorical.

PG 2 — Result

PG 2 makes a substantial positive contribution to the Mystic Gospel investigation. Its strongest sequence is mystical discourse → Zacchaeus → baptismal qualification → perfected hearers. The same Clementine corpus explicitly reserves the mysteries of the kingdom for private explanation to qualified disciples. The later Clementine liturgy then gives Passion → cross → initiation into the mystery → mystical supper → death → Resurrection, while the Diognetus appendix gives mysteries → proclamation → Gospels → Pascha. Taken together, these are strong examples of the conceptual architecture being tested.

The γυμν- material contributes an equally useful semantic control. Reuben and Joseph show exactly how nakedness functions when a text intends a sexual meaning: the surrounding narrative explicitly supplies bathing, desire, seduction and intercourse. Judah supplies the complementary result, showing that γυμν- can remain metaphorical even inside an explicitly sexual discussion. This makes the context—not the nakedness vocabulary by itself—the decisive element in interpretation.

PG 3 — μυστικ-/mystic- and γυμν-/nud-

PG 3 is the third volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

For control against missed OCR hits, the volume was divided into three roughly equal sections: Part 1 = pp. 1–199; Part 2 = pp. 200–397; Part 3 = pp. 398–596. Each section was searched independently before the results were combined.

The μυστικ-/mystic- audit produced 428 printed occurrences, representing roughly 230 distinct contexts once repetitions are collapsed.

Table 1. μυστικ-/mystic- in PG 3

The Internet Archive OCR was used as the search layer and checked against the PG column sequence. Obvious recoverable OCR distortions of the target root are retained and explicitly marked rather than silently discarded.

Reference / source	Greek	Latin	English	Significance
Part 1; PG 3 — Prolegomena / editorial material	—	hierarchia. 369 De divinis nominibus, 586 De mystica theologia. 997 i 1065 1125 3 8. Dionysii, mon	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 4 — Prolegomena / editorial material	—	suo finem imponit. $ IV. Liber de mystica theologia. — Quartum libram, De mystica theolegia. titulo inseriptua	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 4 — Prolegomena / editorial material	—	suo finem imponit. $ IV. Liber de mystica theologia. — Quartum libram, De mystica theolegia. titulo inseriptua	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 4 — Prolegomena / editorial material	—	o finem imponit. $ IV. Liber de mystica theologia. — Quartum libram, De mystica theolegia. titulo inseriptua	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 4 — Prolegomena / editorial material	—	nos elatus, immensa. caligiue abscon- cognosci potest, mystieam contemplationem per- veniat (cap. 2), super res omnes. sensibiles [OCR-recovered variant of μυστικ-/mystic-]	mystical contemplation / vision	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 10 — Prolegomena / editorial material	—	viri. niis prope simillima. 1n Theologia autem mystica perniciosissinus est, platonizans, magis quam chri- vVianizans. In ecclesiastica	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 35 — Prolegomena / editorial material	—	quí consecratur, δία! post sacerdotem..., supra illam. mysticam invo- culionem. prosequenti, Qua finita, sacerdos accedens rogat ipsum	mystical	General mystical terminology.
Part 1; PG 3, col. 49 — Prolegomena / editorial material	—	sunl, nimi- rum libri duo, alter De mystica theologia, alter De divinis nominibus, Mars. 10 interprete et	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 55 — Editorial dissertation / preliminary material	—	Isagegem ad migstican theologiam, tum ipsum De mystica theo logia librum, cum Adnolationibus Corderianis, et S. Maximi	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 56 — Editorial dissertation / preliminary material	—	Corderii Observa- tiones generales, ejusdemque fsagoge in. Mysticam Theologiam, et Proemium Pachymere cum. Latina Corderiana translatione. Succedunt	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 56 — Editorial dissertation / preliminary material	—	ecclesiastica hierarchia, Ώο divinis nomi- nibus, De mystica theologia, cum ejusdem viri do- etissimi interpretatione, adnolationibus, et	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 58 — Editorial dissertation / preliminary material	—	sua, ac. doctrine partem, et Tractatum de. Mystica. Theologia : an ab illo quid- piam isti mutuaverint.	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 70 — Editorial dissertation / preliminary material	—	7, tria. Hujuscemodi Scholiis caret liber De mystica theo- legia. Apparent tria im epistolam 8, ad Titum:	mystical	General mystical terminology.
Part 1; PG 3, col. 72 — Editorial dissertation / preliminary material	—	PROLEGOMENA, κι hia, De divinis nominibus, De mystica theologia), et À librum unum, De eeclesiasica hierarchia librum	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 73 — Editorial dissertation / preliminary material	—	Latina versio De divinis fominibus, εἰ De mystica theologia, utraque pariter ad Odonem Sancti Dionysii abbatem nuncupita	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 73 — Editorial dissertation / preliminary material	—	wt qua solum Divina Nomina continet, et Mysticam theologiam. His omnibus nitidior οἱ ac- eurat'or accedit ea	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 78 — Corderius, Observationes generales	—	explauationem. Et cap. 6: D γίοις ἔχφα mysticam 4 Οὐχοῦν ἡμεῖς μὲν οὐδὲν αὐτοχινήτως ἐροῦμε ὧν θεολόγων	mystical	General mystical terminology.
Part 1; PG 3, col. 79 — Corderius, Observationes generales	—	sobrietate quadam ac sanctitate contemperamur. Denique in Mystica Theologia, cap. 4, ex Seri- pturis tradit, Deum tenebras	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 79 — Corderius, Observationes generales	—	et exemplo Moysis ostendit?*, quomodo caliginem illam mysticam subinirare oporteat. Ex quibus ez- lerisque scriptis ejus, omnibus	mystical darkness	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 80 — Corderius, Observationes generales	—	in libro Hypotyposeon, ut ex cap. ὅ Mystice theolo- gie patel ; sed magno Ecclesie damno divinissi-	mystically	General mystical terminology.
Part 1; PG 3, col. 86 — Corderius, Observationes generales	—	De divinis nomi- mibus, et cap. 5 Mystic theologim. Quam ob cau- sam Deus dicilur non esse	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 95 — Corderius, Observationes generales	—	7, art. 9; quist, 9, art. 7. MYSTIC THEOLOGUE. Caput primum citatur in parte r, quastione 12,	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 96 — Corderius, Isagoge ad mysticam theologiam	—	ISAGOGE BALTHASARIS CORDERII ROCIETATIS JESU THEOLOGI AD MYSTICAM THEOLOGIAM 8. DIONYSII AREOPAGITJE. Quo facilior puriorque nobis ad	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 96 — Corderius, Isagoge ad mysticam theologiam	—	priemiltere, quibus mens nostra preexercitata, ritu. quodam mystico praparetur, ui, quantum fas est, sancle rebus sanctissimis conjungatur.	mystical	General mystical terminology.
Part 1; PG 3, col. 96 — Corderius, Isagoge ad mysticam theologiam	—	scopo sberremus, cognoscendum anle omnia quid per mysticam theologiam intelligatur, et quae sit ejus definitio, quodque principium	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 96 — Corderius, Isagoge ad mysticam theologiam	—	el qua tandem ralione mi- rabilis illa mysticze theologix unio in anima perfi- ciatur: qui omnia breviter	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 96 — Corderius, Isagoge ad mysticam theologiam	—	se- quentibus explicabimus. CAPUT PRIMUM. Quid per mysticam theologiam intelligatur. Mystiea seu mysteriosa llieologia, si vim nominis	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 96 — Corderius, Isagoge ad mysticam theologiam	—	CAPUT PRIMUM. Quid per mysticam theologiam intelligatur. Mystiea seu mysteriosa llieologia, si vim nominis attendas, designat quamdam [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Editorial/title or introductory occurrence. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 96 — Corderius, Isagoge ad mysticam theologiam	—	ac lu- cidum pulehrificumque adornatum. ltaque qui mysticam theologiam nominat *?, ar- canam quamdam omnino sacram designat	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 97 — Corderius, Isagoge ad mysticam theologiam	—	principio conformem: si- quidem cujuslibel eorum qui mysticis illustratio- nibus imbuuutur, in hoc sita perfectio est, nt	mystical	General mystical terminology.
Part 1; PG 3, col. 97 — Corderius, Isagoge ad mysticam theologiam	—	alios transfundat. CAPUT 1I. Que sit definitio mystice Iheologim. Omissis variis, quas varie diversas tradunt, de- finitionibus,	mystically	General mystical terminology.
Part 1; PG 3, col. 97 — Corderius, Isagoge ad mysticam theologiam	—	et clare videtur hoc modo defi Theologia mystiea est sapientia experimentalis , Del affectiva, divinitus inlusa, qus [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Editorial/title or introductory occurrence. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 98 — Corderius, Isagoge ad mysticam theologiam	—	non appa- rentium δ΄, est caligo ista mystica S. Paulo et S. Dionysio adeo celebrata, de qua	mystical darkness	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 98 — Corderius, Isagoge ad mysticam theologiam	—	animum quodammodo suspendit, atque ita per illam mystica fiL suspen- sio. Charitas denique, cum sit vinculum perfectio-	mystical	General mystical terminology.
Part 1; PG 3, col. 98 — Corderius, Isagoge ad mysticam theologiam	—	nocte obscura , et Can- tionum vere mysticarum declarationibus (6), ος” ponit venerabilis Pater Joannes de la	mystical	General mystical terminology.
Part 1; PG 3, col. 98 — Corderius, Isagoge ad mysticam theologiam	—	rerum mysiiearum expertissimus. Ex quibus patet theologiam mysticam tam in substantia sua quam in modo procedendi esse	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 98 — Corderius, Isagoge ad mysticam theologiam	—	cum ipsam, tum pro- ximas ad unionem mysticam dispositiones, non ex aíbitrio nostro, sed ex solius benevola	mystical union	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 98 — Corderius, Isagoge ad mysticam theologiam	—	exactissime observantes. CAPUT IIl. Quod sit principium mystieg theologia. Cum ipsamet mystica theologia, quid sit, recte a [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Editorial/title or introductory occurrence. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 98 — Corderius, Isagoge ad mysticam theologiam	—	Quod sit principium mystieg theologia. Cum ipsamet mystica theologia, quid sit, recte a ἃ nobis, ut opinor,	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 98 — Corderius, Isagoge ad mysticam theologiam	—	Quod sit principium mystieg theologia. Cum ipsamet mystica theologia, quid sit, recte a ἃ nobis, ut opinor,	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 99 — Corderius, Isagoge ad mysticam theologiam	—	sapienti nobis modo mobilissimo communicatur. Quin et mystiex omnis a Patre mol illustrationis ema- natio in nos [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 99 — Corderius, Isagoge ad mysticam theologiam	—	divinitatis, principium deiflcationis, ex quo deificandi deificantur, mysticam theologiam in sa- cationem hominum concessisse, inodo immateriato et	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 100 — Corderius, Isagoge ad mysticam theologiam	—	est expansus. CAPUT 1¥. Quis sit [inis mystice theologi. Omnis porro mystic theologi scopus est erga Deum	mystically (in theological discourse)	Eucharistic / synaxis usage.
Part 1; PG 3, col. 100 — Corderius, Isagoge ad mysticam theologiam	—	est expansus. CAPUT 1¥. Quis sit [inis mystice theologi. Omnis porro mystic theologi scopus est erga Deum	mystical theology	Eucharistic / synaxis usage.
Part 1; PG 3, col. 100 — Corderius, Isagoge ad mysticam theologiam	—	a quo pro- Muxit, sincerissime reflectant. llinc mystici theo- logi primario multipliciterque Deum participant, et sublimissimis ac	mystical bread / sacramental sense	Eucharistic / synaxis usage.
Part 1; PG 3, col. 101 — Corderius, Isagoge ad mysticam theologiam	—	influentiam; siquidem ab ipsamet di- vinitate sacris mysticis initiantur, dum ad Deum per dilectionem subriguntur, nec non	mystical	General mystical terminology.
Part 1; PG 3, col. 101 — Corderius, Isagoge ad mysticam theologiam	—	διδάχτοις μυσταγω- γίαις erudiuntur, Unde fit, ut mystici theologi re- Conditos quosque Scripturzs sensus eL scientias quosvis	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 101 — Corderius, Isagoge ad mysticam theologiam	—	pientem mentem ac rationem divinitus efformatur. Mine mystici theologi hoe quoque saerum. munus referunt, ut quod divinorum	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 101 — Corderius, Isagoge ad mysticam theologiam	—	sanctitatem traducendo. CAPUT v, (Quenam prerequirantur ad mystizam theologiam, Ad hane theologiam ** cumprimis prirequiritur slatus. quidam [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 102 — Corderius, Isagoge ad mysticam theologiam	—	sane intellexerit, nedum gesserit quid- piam seeundum mysticam theologiam, eui ne ipse quidem status hie divinitus afflatus	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 102 — Corderius, Isagoge ad mysticam theologiam	—	negotia sua dirigendo, Neque enim ** st mystieis theologis quidquant operari, qnad divinis inspirationibus. vel minimum repugnet, [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Editorial/title or introductory occurrence. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 102 — Corderius, Isagoge ad mysticam theologiam	—	gratiz divinz sibi colia:z ad deiformitatis et mysticie unionis fastigium per- fectissimis perfectivisque deificationibus eveliuntur, ea que	mystical union	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 102 — Corderius, Isagoge ad mysticam theologiam	—	illorum per mortificalio- nem quodammodo spirilualizata, in mystica deifica- tione templum fiunt. Spiritus divino-principalis, in quo simile	mystical	General mystical terminology.
Part 1; PG 3, col. 103 — Corderius, Isagoge ad mysticam theologiam	—	ac collocatur. CAPUT VI. Qua ratione ad mysticam theologiam accedendum sit. Übstaculis οἱ impelimentis per morli(icationis B	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 103 — Corderius, Isagoge ad mysticam theologiam	—	ac collocatur. CAPUT VI. Qua ratione ad mysticam theologiam accedendum sit. Übstaculis οἱ impelimentis per morli(icationis B	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 103 — Corderius, Isagoge ad mysticam theologiam	—	adhibendum est etiam studium orationis, exemplo Dionysii mysticam theologiam a sanctissima —Trinitaüs invocatione auspicantis. Oportet igitur nos	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 103 — Corderius, Isagoge ad mysticam theologiam	—	petram tradücerens. Quapropter ante omnia, prasertim in mystica Theologia, ab oratione auspieandum est ; nou ut ubique	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 104 — Corderius, Isagoge ad mysticam theologiam	—	nobis congruit, similitudinem suam communicabit. f Cxievum mysticis theologis obvelanda est men- lis sanctilas atque fragrantia *,	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 105 — Corderius, Isagoge ad mysticam theologiam	—	in altero citra substantie differentiam referet; sic mysticis 10 mente pictoribus suave- olentis et areanz pulchritudinisintenta constausque	mystical	General mystical terminology.
Part 1; PG 3, col. 105 — Corderius, Isagoge ad mysticam theologiam	—	a substantie differentiam referet; sic mysticis 10 mente pictoribus suave- olentis et areanz pulchritudinisintenta constausque	mystical	General mystical terminology.
Part 1; PG 3, col. 105 — Corderius, Isagoge ad mysticam theologiam	—	fallimur, 5i secundum id quod deforis apparet, mysticam arca- namque theologiam metiamur; cum scire debeamus, mentem quidem	mystical theology	Restricted / hidden teaching or mystery.
Part 1; PG 3, col. 105 — Corderius, Isagoge ad mysticam theologiam	—	Secun- dum hane ilaque unionem divina illa mystica sunt intelligenda, non more nosiro, sed quatenus nos ipsi	mystical union	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 106 — Corderius, Isagoge ad mysticam theologiam	—	Justratur. c CAPDT VII. Quomodo wirabilis illa mystice theologie unio iu anima perficiatur , Sublimissimus rerum mysticarum	mystically (in theological discourse)	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 106 — Corderius, Isagoge ad mysticam theologiam	—	unio iu anima perficiatur , Sublimissimus rerum mysticarum interpres, Lu- dovicus Dlosis, in Jnstitutioe sua spirituali ,	mystical union	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 106 — Corderius, Isagoge ad mysticam theologiam	—	lis illa mystice theologie unio iu anima perficiatur , Sublimissimus rerum mysticarum	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 107 — Corderius, Isagoge ad mysticam theologiam	—	loquitur. Hoc. su. zipit, atque unio- nis mystice complexum feliciler experitur. Ubi enim intellectum omnesque imagines per	mystical union	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 109 — Corderius, Isagoge ad mysticam theologiam	—	ipse Deus docet de omnibus, et spirituales mysticos- que sensus ei aperit. Creberrime, vel etiam indesi- nenler	mystical	General mystical terminology.
Part 1; PG 3, col. 118 — Corderius, Isagoge ad mysticam theologiam	κελαδῶν θεοφάντορας ὕμνους. Εἰς τὸ περὶ τῆς μυστικῆς Θεολογίας. Καὶ νόον αἰγλήεντα λίπες, xal γνῶσιν ἐόντων Νύκτα	—	mystical theology	General mystical terminology.
Part 1; PG 3, col. 118 — Corderius, Isagoge ad mysticam theologiam	κελαδῶν θεοφάντορας ὕμνους. Εἰς τὸ περὶ τῆς μυστικῆς Θεολογίας. Καὶ νόον αἰγλήεντα λίπες, xal γνῶσιν ἐόντων Νύκτα	—	mystical theology	General mystical terminology.
Part 1; PG 3, col. 118 — Corderius, Isagoge ad mysticam theologiam	—	verbis pangens theologicos bymnos. In libram de mystica Theologia. Et fulgidam mentem reliquisti, rerumque (natura- [lium) notionem	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 118 — Corderius, Isagoge ad mysticam theologiam	—	verbis pangens theologicos bymnos. In libram de mystica Theologia. Et fulgidam mentem reliquisti, rerumque (natura- [lium) notionem	mystical theology	Editorial/title or introductory occurrence.
Part 1; PG 3, col. 124 — De coelesti hierarchia	—	litierali, qui omni sensui, eiiam figurato et mystico, semper subest : sed ad sublimaniem εἰ unificantem eorum	mystical / symbolic sense	Mystical interpretation of Scripture or symbols.
Part 1; PG 3, col. 137 — De coelesti hierarchia	—	deinde vero eolestes hierarchize celebrandi, secundum earumdem mysticam in Ora-. culis explanationem : postea denique dicendum, Χρὴ	mystical hierarchy / hierarchical sense	Hierarchical / ecclesial mystical usage.
Part 1; PG 3, col. 139 — De coelesti hierarchia	—	venerandam superessentialis Deitatis beatitu- eni, elueidantium. eloquiorum mystiez Lraditio- nes aliquando quidem ut Verbum el meniesn, et [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 140 — De coelesti hierarchia	"" - ἀλλ᾽ ὅτι καὶ τοῦτο τοῖς' μυστικοῖς λογίοις ωδέστατου, τὸ δὲ 8 ἀποῤῥήτων καὶ ἱερῶν αἰνιγμάτων	—	mystical	General mystical terminology.
Part 1; PG 3, col. 140 — De coelesti hierarchia	—	τρ: am turpia deiformibus sanclissimisque adornatio- lius mystice nanifestation & , duplicem esse sacre ἢ ni. 6	mystically	General mystical terminology.
Part 1; PG 3, col. 140 — De coelesti hierarchia	τ χίας µακαριότητα τῶν ἐκφαντορικῶν λογίων αἱ μυστι- εἰς ποτὲ μὲν ὡς Λόγον καὶ νοῦν καὶ γώτητα [OCR-recovered variant of μυστικ-/mystic-]	—	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 144 — De coelesti hierarchia	—	spiritales ac sensibiles proprietates distinguendo. εν. Hzc mysticos theologos non solis celestium dis- positionum explanationibus, verum etiam	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 144 — De coelesti hierarchia	xxu, 16. * Exod. m, Ταῦτα τοὺς μυστικοὺς θεολόγους εὐρήσομεν ob μόναις ταῖς τῶν οὐρανίων διακόσµων ἐκφάνσεσιν	—	mystical	General mystical terminology.
Part 1; PG 3, col. 148 — De coelesti hierarchia	—	6 III. Docet duplicem esse sacre illius mysticze manifestationis molum. Duobus enim modis, inquit Maximus, laudatur Deus,	mystical	General mystical terminology.
Part 1; PG 3, col. 148 — De coelesti hierarchia	—	affirmationes, recie concludit sauctus Dionysius, descriptiones illas mysticas convenientius lieri per Jormas dissimiles, quam per sitiles; utpote	mystical	General mystical terminology.
Part 1; PG 3, col. 149 — De coelesti hierarchia	—	1100 ipsum fusius probaus n sequentbus, et Mystice (ivlogig studioso, quasi manum in hac via, ne cespilet,	mystically	General mystical terminology.
Part 1; PG 3, col. 150 — De coelesti hierarchia	—	ucquies- cere, Huic igitur incommodo prudenter occurrit mystica theologia per. formas illas imperlectas et impro- prias, absonasque,	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 150 — De coelesti hierarchia	—	a rebus materialibus avocare. assuescimus; et ad mysticam theologiam optime nos comparamus, quando res invisibiles et intelligibi	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 151 — De coelesti hierarchia	—	Nec obstat quod sauctus. Dionysius lib. De niystica. theologia doceat, perfectissima Dei contemplatioueu in pr:esenti vita esse [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 155 — De coelesti hierarchia	τὰ τοιαῦτα " ἐχείνων δὲ, ὅτι, ὡς μυστικὰ, οὕτως ἀποῤῥήτως καὶ οὐκ ἄλλως ἔδει ἐχφαίνεσθαι. Μετὰ παῦτα	—	mystical	General mystical terminology.
Part 1; PG 3, col. 155 — De coelesti hierarchia	θεαμάτων 6 ἀλλ᾽ ὅτι καὶ τοῦτο ταῖς μυστικαῖς Ῥραφαῖς πρεπωδέστατον, δι’ ἀποῤῥήτων αἰνιγμάτων τὰ μυστικὰ ἀποχρύπτεσθαι, καὶ	—	mystical	General mystical terminology.
Part 1; PG 3, col. 155 — De coelesti hierarchia	μυστικαῖς Ῥραφαῖς πρεπωδέστατον, δι’ ἀποῤῥήτων αἰνιγμάτων τὰ μυστικὰ ἀποχρύπτεσθαι, καὶ ἅθατον τιθέναι τοῖς πολλοῖς τὴν χρυφίαν ἀλήθειαν.	—	mystical truth	General mystical terminology.
Part 1; PG 3, col. 156 — De coelesti hierarchia	—	discere non poteramus ; illis vero, quippe mysticis, conve- miebal sic occulte et non aliter explicari. Ad	mystical	Restricted / hidden teaching or mystery.
Part 1; PG 3, col. 156 — De coelesti hierarchia	—	effictmm. Ubi ebserva primum, quid de Deo mystice Scripturarum traditiones enuntient; quandoque quidem ex similibus, ut verbum	mystical tradition / mystically transmitted	Mystical interpretation of Scripture or symbols.
Part 1; PG 3, col. 157 — De coelesti hierarchia	ἴδε πρῶτον ܠܡܬ‎ Θεοῦ, τί λέγουσιν al μυστικαὶ τῶν Γραφῶν παραδόσεις * ποτὲ μὲν ἐκ τῶν ὁμοίων,	—	mystical	Mystical interpretation of Scripture or symbols.
Part 1; PG 3, col. 178 — De coelesti hierarchia	ἐπὶ, τὴν θεοειδεστάτην αὐτῶν ἁπλότητα, διὰ τῶν μυστικῶν ἀναπλάσεων, καὶ τὴν ἁπάσης ἱεραρχικῆς ἐπιστήμης ἀρχὴν ὑμνήσωμεν ἐν	—	mystical hierarchy / hierarchical sense	Hierarchical / ecclesial mystical usage.
Part 1; PG 3, col. 179 — De coelesti hierarchia	—	ad quam maxime deiformem earum simplicitatem per mysticas effictionessubveliamur ; nec non,omuis bierarchicz scientiz principium, ea qua	mystical	General mystical terminology.
Part 1; PG 3, col. 188 — De coelesti hierarchia	—	super- mundialibus et intellectilibus oculis, ut per mystieas imagines in Scripturis expressas, ad eorum simpli- citarem. adducamur. [OCR-recovered variant of μυστικ-/mystic-]	mystical	Mystical interpretation of Scripture or symbols. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 189 — De coelesti hierarchia	ὀφθαλμοῖς" ὅπως διὰ τῶν ἐν ταῖς Γραφαῖς μυστικῶν εἰχονισμάτων ἀναχθῶμεν εἰς τὴν τούτων ἀπλότητα. ᾿Ακούομεν γὰρ ἐν	—	mystical	Mystical interpretation of Scripture or symbols.
Part 1; PG 3, col. 213 — De coelesti hierarchia	—	Christi de peccato, mundo et daemone, etsi mystica et incruenta fuerit, describitur tamen per inodum victoriz et	mystical	General mystical terminology.
Part 1; PG 3, col. 214 — De coelesti hierarchia	—	S. Bonaventurz de alis seraphim, ubi singularum mysticam explicationem tradit. £t clamabant alter ad. alierum, id esi,	mystical tradition / mystically transmitted	General mystical terminology.
Part 1; PG 3, col. 222 — De coelesti hierarchia	χαὶ Πείου φωτὸς, καὶ τε- λεστιχῆς καὶ μυστικῆς ἐπιστήμης: πρῶτον γὰρ καθαιρόµεθα, εἶτα φωτιζόμεθα, μετέπειτα δὲ τε-	—	mystical	General mystical terminology.
Part 1; PG 3, col. 223 — De coelesti hierarchia	—	etimmaterialem expiationem, sive divinum lumen, 5ive perfectivam mysticamque scientiam : primum enim expiamur, deiude illuminamur, ac tandem	mystical	General mystical terminology.
Part 1; PG 3, col. 229 — De coelesti hierarchia	—	aliá virtute, sed ab ^psomet initiandi principatu mystica divinaque ilustratione consecrata gnubernataque, hoc ipso quo ad primarum	mystical	General mystical terminology.
Part 1; PG 3, col. 242 — De coelesti hierarchia	—	κατὰ τὸ αὐτοῖς θεμιτὸν γινο- hantur, atque mysticarum expiationum, δὲ ilumie µένων. Τοῦτο γάρ ἐστι χαθόλου τῇ	mystical	General mystical terminology.
Part 1; PG 3, col. 245 — De coelesti hierarchia	—	quae continet dominationes, potestates atque virWntes, et mysticam: € jusque interpretationem ac proprietatem exponit. Dominationes autem dicuntur,	mystical	General mystical terminology.
Part 1; PG 3, col. 259 — De coelesti hierarchia	—	fieri potest, assimilatur: siquidem supe- rioris illius inystic:e hierarchie imitatio quadam snnt qua in Ecclesia perficiuntur, et [OCR-recovered variant of μυστικ-/mystic-]	mystical hierarchy / hierarchical sense	Hierarchical / ecclesial mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 260 — De coelesti hierarchia	εὐταξία τῆς παρ᾽ ἡμῖν ἱεραρχίας, κατὰ τὸ μυστικῆς ἱεραρχίας τὰ ἐν τῇ Ἐκκλησίᾳ τελούμενα, τυποῦται γὰρ ἡ	—	mystical hierarchy / hierarchical sense	Hierarchical / ecclesial mystical usage.
Part 1; PG 3, col. 301 — De coelesti hierarchia	—	narrat quomodo Isaias expiatus sit, et singula. mystice exponit. $1. Agedum illud quoque pro viribus indagemus, B	mystically	General mystical terminology.
Part 1; PG 3, col. 319 — De coelesti hierarchia	γινομένη, ἀλλ᾽ οὐχ ἀπλῶς, ἀλλὰ κατὰ λόγον μυστικῆς τελετῆς, ταῖς περὶ αὑτὴν xal πρωτίσταις οὐσίαις ἐχφανεστέρα πώς	—	mystical	General mystical terminology.
Part 1; PG 3, col. 320 — De coelesti hierarchia	—	sed haud simplici ratione at per modum mystice initiationis, iis quze circa Deum sunt, primisque essentiis manifestior	mystically	Initiatory / sacramental usage.
Part 1; PG 3, col. 330 — De coelesti hierarchia	—	398. ante cognitum esse velim, dum sacrosanclis mysticaram que formantur imaginm seusibns anagogicis, exdem celestium quandoque essentiarum	mystical	General mystical terminology.
Part 1; PG 3, col. 331 — De coelesti hierarchia	—	sermonis faciendum, et quieren- dum in priua mysticarum figurarum explanatione, quare Uieologia pre ceteris fere sacram illam	mystical / symbolic sense	Mystical interpretation of Scripture or symbols.
Part 1; PG 3, col. 336 — De coelesti hierarchia	τὸ. πρὸς τὰ θεῖα καὶ τὰ V μυστικὰ θεάματα προσαγωγιὸν, καὶ τὸ τῆς ὅλης ζωῆς ἀφιερωμένον. Τὰς	—	mystical	General mystical terminology.
Part 1; PG 3, col. 337 — De coelesti hierarchia	—	inest ac figura (sicut in'Sfmbolica Theologia, juxta mysticam quatuor elementorum explicationem , 132 pluribus à nobis demonstratum	mystical theology	Apophatic / contemplative mystical usage.
Part 1; PG 3, col. 339 — De coelesti hierarchia	—	virili similes evadere nituntur, spiritalium vestigiorum coopertione mysticeque sup- presso commeatu viz, qux ad ipsum per divinam	mystically	General mystical terminology.
Part 1; PG 3, col. 339 — De coelesti hierarchia	τῶν νοερῶν ἰχνῶν περικα- ὕψει, καὶ τῇ μυστικῶς ἀγεκπομπεύτῳ δ᾽ περιστολῇ, τῆς κατὰ θείαν ἔλλαμψιν ἐπ' αὐτὴν	—	mystically	General mystical terminology.
Part 1; PG 3, col. 340 — De coelesti hierarchia	—	τὴν τῶν παραπλησίων vel unius imaginis obscurz mystica declaratio salis ὁμοιότροπου διασάφησιν. esi,ad eorum quz ejusdem generis	mystical	General mystical terminology.
Part 1; PG 3, col. 342 — De coelesti hierarchia	—	formas, in titulo recensitas, quibus angeli describuntur, mystice explicet, pr:emo- nei, eosdem angelus respectu diversorum aliquando praesse,	mystically	General mystical terminology.
Part 1; PG 3, col. 343 — De coelesti hierarchia	—	et qux sint ignis proprietates, et quid anystice insi.'uent. Ubi nota ex epistola sancti Diony: ad Titum, [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 1; PG 3, col. 364 — De coelesti hierarchia	Θεοῦ. 561 ἀνατατικῆς mof τοῦτο πάλιν περικαλύπτουαι μυστικῶς καὶ ἀνεκπόμ- πευτα διατηροῦσι, τί ἂν εἴη τούτοις τὸ	—	mystically	General mystical terminology.
Part 1; PG 3, col. 365 — De coelesti hierarchia	—	ΡΑΒΑΡΙΠΙ ig οἱ θεῖοι νόες καταλαμθάνουσι, Α mystice occultent, et. sine ostentaione couservant, . PACIIYMETUE. 382 quidnam	mystically	Restricted / hidden teaching or mystery.
Part 1; PG 3, col. 374 — De ecclesiastica hierarchia	—	fas est, ritu speculantes, visionum etiam, juxta. mysticam scientiam, illustrati cogni- lione, consecrati ae consecrantes, luciformes ac	mystical	General mystical terminology.
Part 1; PG 3, col. 375 — De ecclesiastica hierarchia	T^, καὶ τῆς θεαμάτων γνώσεως ἑλλαμφθέντες, τὴν μυστικὴν ἐπιστήμην ἀφιερωμένοι xal ἀφιερω- ταὶ, φωτοειδεῖς καὶ θεουργικοὶ 5,	—	mystical	General mystical terminology.
Part 1; PG 3, col. 385 — De ecclesiastica hierarchia	—	manifesta facias omnibus profanis, qui res divinas mysticasque risus occasionem facerent; sed venerare illas, sicut equum est,	mystical	Restricted / hidden teaching or mystery.
Part 1; PG 3, col. 385 — De ecclesiastica hierarchia	μυστήρια, γέλωτος ἀφορμὴν ποιουμένοις τὰ‏ ἴα καὶ μυστικά: ἀλλὰ τίμησον aro‏ ν xai δεήσει χοιγύσασθα:, μὴ‏ τῶν	—	mystical	Restricted / hidden teaching or mystery.
Part 2; PG 3, col. 390 — De ecclesiastica hierarchia	λόγῳ μόνῳ, καὶ διὰ τραφῆς' παρέ-‏ δοσαν μυστιχῶς, Παρέδοσαν δὲ ταῦτα οὐχ ἀπαραχα-‏ λύπτοις νοήσεσιν, ἀλλ᾽ ἐν [OCR-recovered variant of μυστικ-/mystic-]	—	mystically	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 391 — De ecclesiastica hierarchia	—	materiali, quia sermone solo el non scripto, mysti- ce tradiderunt, Nequaquam autem hiec patulis in- telligentiis tradiderunt, [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 404 — De ecclesiastica hierarchia	—	suggestiones supplan- i1ando, commiorietur Christo (id est) mystice lo- quendo, peccato, per baptismum. $ S. DIONYSI AREOPAGIT	mystically	Initiatory / sacramental usage.
Part 2; PG 3, col. 404 — De ecclesiastica hierarchia	καταπαλαίσας ἐνεργείας‏ τε καὶ ὑπάρξεις, συναποθνήσχε: Χριστῷ, μυστιχῶς‏ εἰπεῖν τῇ ἁμαρτίᾳ κατὰ τὸ βάπτισμα.‏ 11. Αιίοπίο hic [OCR-recovered variant of μυστικ-/mystic-]	—	mystically	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 404 — De ecclesiastica hierarchia	—	figuram accipiatur. Saeramentaliter itaque baptizauum symbolica disciplina mystice docet tribus illis in aquam immersionibus et emer- sionibus	mystical / symbolic sense	Initiatory / sacramental usage.
Part 2; PG 3, col. 405 — De ecclesiastica hierarchia	—	ἐν ᾧ, κατὰ τὴν τοῦ λογιου 5" mysticam et arcanam-Seripturze traditionem , prin- C μυστηριώδη καὶ χρυφίαν	mystical tradition / mystically transmitted	Restricted / hidden teaching or mystery.
Part 2; PG 3, col. 407 — De ecclesiastica hierarchia	—	mysterii ritum exhihet ; ἃς esvremoniarum ejus mysticam exposi- 401 S. DIONYSIHI AREOPAGITAS 408 submersis Agypti Sic	mystical	Restricted / hidden teaching or mystery.
Part 2; PG 3, col. 407 — De ecclesiastica hierarchia	—	emremonias in baptismo adhiberi solitas, pulehre exponit mystice, Albinus Flaecus , Mleninus in lib. De divinis officiis,	mystically	Initiatory / sacramental usage.
Part 2; PG 3, col. 410 — De ecclesiastica hierarchia	—	quo detestetür peccatum. $ Ver Vl. Exponit mystice vestis depositionem, et exorcismos, quibus antique in peccatis transacta	mystically	General mystical terminology.
Part 2; PG 3, col. 410 — De ecclesiastica hierarchia	—	cilato et seq. » $ Vil. Explicat mystice. quid. immersio et emersio designent, Disputat autem. 8. Thomas	mystically	General mystical terminology.
Part 2; PG 3, col. 416 — De ecclesiastica hierarchia	—	His absolutis, hierarcha denuo ad primam contemplationem,sive nysticam precationem, id est, misse sacrificium convertitur: neque enim decet, [OCR-recovered variant of μυστικ-/mystic-]	mystical contemplation / vision	Hierarchical / ecclesial mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 417 — De ecclesiastica hierarchia	πρώτην καὶ πάλιν ἀνατείνεται θεωρίαν, ἢ εὐχὴν μυστικὴν, f| τὴν ἱερὰν λειτουργίαν᾽ οὐ γὰρ δεῖ ἐπ᾽ ἀλλοτρίῳ	—	mystical contemplation / vision	General mystical terminology.
Part 2; PG 3, col. 425 — De ecclesiastica hierarchia	—	exclusis ertia parte subjungit contemplationent, in qua mystice explicat, 1. quid panis et calicis participatio. 1L. Invocat	mystical contemplation / vision	Eucharistic / synaxis usage.
Part 2; PG 3, col. 427 — De ecclesiastica hierarchia	εὐχὴν Ἱερὰν τ ἅπασι 7 των, ἡ μυστικὴ τῶν μένων τὰς χεῖρας ὕδατι τοῦ ἱεράρ- yo» xa	—	mystical	General mystical terminology.
Part 2; PG 3, col. 428 — De ecclesiastica hierarchia	—	pacem apprecatur; et dum onines iuvicem amplexantur, mystica sacrorum voluminum recitatio finitur. Tum lotis aqua mauibus pontificis	mystical recitation	General mystical terminology.
Part 2; PG 3, col. 431 — De ecclesiastica hierarchia	ἱερὰς διδασχα- Mag, f τὴν κρυφίαν xal μυστικὴν ἐποψίαν τοῦ τῶν μαθητῶν ἀγαπητοῦ καὶ θεσπεσίου, ἢ τὴν	—	mystical contemplation / vision	General mystical terminology.
Part 2; PG 3, col. 432 — De ecclesiastica hierarchia	—	vitz instituta do- Cirinasque sacras, arcanamve illam mysticamque visionem discipuli dilecti divinique, aique super- mundialem Jesu theologiam	mystical theology	Restricted / hidden teaching or mystery.
Part 2; PG 3, col. 438 — De ecclesiastica hierarchia	ἀαπασμὴς ἱερουργεῖται, καὶ τῶν ἀγιογράφων πτυχῶν ἡ μυστιχὴ καὶ ὑπερκόσμιος ἀνάῤῥησις. Οὐ γὰρ ἕνεστι πρὸς τὸ ἕν [OCR-recovered variant of μυστικ-/mystic-]	—	mystical recitation	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 438 — De ecclesiastica hierarchia	—	vero salulalio sive oseulum, sacrarumque ta- bularum mystica et supermundialis recitatio cele- bratur. Non enim possunt ad	mystical recitation	General mystical terminology.
Part 2; PG 3, col. 442 — De ecclesiastica hierarchia	κατὰ δύναμιν, ὡς ὑπερισχύουσα, κατὰ δὲ τὸ μυστικῶς ἡμῖν παραδοθὲν λόγιον, ἐν χρί- σει καὶ δικαιοσύνῃ, Τὰ	—	mystically	General mystical terminology.
Part 2; PG 3, col. 442 — De ecclesiastica hierarchia	—	profligato, non viribus ceu pravalens, sed, secundum mysticum eloquium, in judicio et justitia. Nostrum vero statum e	mystical	General mystical terminology.
Part 2; PG 3, col. 445 — De ecclesiastica hierarchia	μετοχὴ‏ γὰρ τῆς μεταδόσεως ἡγεῖται, καὶ τῆς μυστικῆς δια-‏ Ὑεμήσεως ἡ τῶν μυστηρίων μετάληψις" αὕτη γὰρ ἢ‏	—	mystical	General mystical terminology.
Part 2; PG 3, col. 446 — De ecclesiastica hierarchia	—	participatio communicationem, ipsaque perceptio mysteriorum eorumdem distributionem mysticam amtecedit; est enim iste generalis rerum ordo ac distinetio	mystical	Restricted / hidden teaching or mystery.
Part 2; PG 3, col. 450 — De ecclesiastica hierarchia	—	eum qui sumit esse de corpore Christi mystico, qua ܐ‎ societas sanctorum fide ae charitate Christo adb:erens.	mystical	General mystical terminology.
Part 2; PG 3, col. 453 — De ecclesiastica hierarchia	συνδειπνή-: σαντα Ἰούδαν. Καὶ αὐτῷ γὰρ τοῦ μυστιχοῦ ἄρτου καὶ ποῦ ποτηρίου μεταδοὺς, τὰ μυστήρια μόνοις τοῖς [OCR-recovered variant of μυστικ-/mystic-]	—	mystical bread / sacramental sense	Eucharistic / synaxis usage. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 454 — De ecclesiastica hierarchia	—	ΔΕΕΟΡΑΕΙΤΑ: 456 corna frequentabat. Cum enim ipsi mysticum pa- A έδωχεν, ὡς ἀναξίου τούτων ὄντος τοῦ Ἰούδα,	mystical	General mystical terminology.
Part 2; PG 3, col. 455 — De ecclesiastica hierarchia	—	iis quie visi- biliter geruntur ad invisibitia mysticaque, qux causm sunL εἰ exemplaria eorum qui sub sensum	mystical	General mystical terminology.
Part 2; PG 3, col. 455 — De ecclesiastica hierarchia	—	detegendum est. Simulacra autem vocat imagines rerum mysticarum sicut eliam in libro De divinis nominibus id planius	mystical	General mystical terminology.
Part 2; PG 3, col. 456 — De ecclesiastica hierarchia	τῶν ὁρατῶς τελουμένων ἐτὰ τὰ ἀόρατα καὶ μυστικὰ, ἅπερ τῶν ἐν αἰσθήσει αἴτιά εἶσι καὶ ἀρχέτυπα. Αἰτιατὰ	—	mystical	Initiatory / sacramental usage.
Part 2; PG 3, col. 456 — De ecclesiastica hierarchia	ποὺ τῶν ἀγαλμάτων ἀπογυμνῶσαι τὰς εἰκόνας τῶν μυστικῶν, καθὰ θείων ὀνομάτων πλατύτε ᾿Αγάλματα δὲ φησι ς καὶ	—	mystical	General mystical terminology.
Part 2; PG 3, col. 457 — De ecclesiastica hierarchia	γὰρ ἐποίησαν, καὶ ὅσα ἐδίδαξαν, φησί, Τὴν μυστικὴν δὲ ἐποψίαν οἶμαι λέγειν τὴν ᾿Αποχά- Άνψιν τοῦ θείου	—	mystical contemplation / vision	General mystical terminology.
Part 2; PG 3, col. 458 — De ecclesiastica hierarchia	—	: recenset enim quz gesserunt atque docuerunt. Mysticam vero visionem existimo vocare Apocalypsin divi Joannis evangeliste :	mystical	Scriptural / Gospel-adjacent mystical usage.
Part 2; PG 3, col. 469 — De ecclesiastica hierarchia	ὅτι ἐν τούτοις πάντα τὸν νοῦν τῆς μυστικῆς εὐχῆς περιλαμθάνει ὁ ἅγιος. Ἔν ὀθεῖος ἱεράρχης τὰς τοῦ	—	mystical	General mystical terminology.
Part 2; PG 3, col. 469 — De ecclesiastica hierarchia	πο- τηρίου, πᾶσι καταμερίζει χατά τινα λόγον μυστικὸν xal αὐτὸ ποιούμενος " τὸ γὰρ ἓν καὶ ἁπλοῦν	—	mystical	General mystical terminology.
Part 2; PG 3, col. 470 — De ecclesiastica hierarchia	—	commemorationem x. — Observ. sanclus meniem omnem mystica preee compre- hendat. Deinde divinus Lierarcha Salvatoris no- Sui	mystical	General mystical terminology.
Part 2; PG 3, col. 470 — De ecclesiastica hierarchia	—	calicem omnibus distribuit, se- cundum modum quemdam mysticum hoc faciens ; nam unum et simplex Dei Verbuni	mystical	Eucharistic / synaxis usage.
Part 2; PG 3, col. 472 — De ecclesiastica hierarchia	—	Τ ετίῖα parte subjungit contemplationem, in qua mystice. explanat, I. Quid tio. IV. Ail unguentum, licet proJanis	mystical contemplation / vision	General mystical terminology.
Part 2; PG 3, col. 477 — De ecclesiastica hierarchia	Ὁ ταῖς εἰκόσιν ὡς τὰ πολλὰ καὶ μυστικαῖς διακοσμῆ- σεσι καὶ ἱερολογίσις διετάξαντο. Καὶ τὸν μὲν ἱεράρ-	—	mystical	General mystical terminology.
Part 2; PG 3, col. 479 — De ecclesiastica hierarchia	—	di- vinissimo alimento satiari. ]psamet igitur unguenti mystica compositio, 219 quasi in figuratione re- rum inligurabilium, ipsuinmet	mystical / symbolic sense	Mystical interpretation of Scripture or symbols.
Part 2; PG 3, col. 484 — De ecclesiastica hierarchia	ἐν ᾧ κατὰ τὸ Λόγιον ἀφιερούμενοι, καὶ μυστικῶς ὁλοχαυτούηενοι, τὴν προσαγωγὴν ἔχομεν, ὑπερχοσμίοις ὀφθαλμοῖς ἔπο- πτεύσωμεν αὐτὸ	—	mystically	General mystical terminology.
Part 2; PG 3, col. 488 — De ecclesiastica hierarchia	—	antiquissimis Patribus. Mpidem paulo infra, Ünguenti, iuquil, mystica compositio quasi in figuralione rerum infigurabi- lium ipsummei Jesum	mystical / symbolic sense	Mystical interpretation of Scripture or symbols.
Part 2; PG 3, col. 498 — De ecclesiastica hierarchia	ἐν ᾧ τὴν προσαγωγὴν ἔχο- πάντως ὁλοχαυτούμενοι μυστικῶς * ἡ γὰρ προσ- Deus est, δὲ ἃ Spiritu	—	mystically	General mystical terminology.
Part 2; PG 3, col. 499 — De ecclesiastica hierarchia	—	vitulus olim sanctificabatur, ita etjam divina: mentes, mystice in holocausti morem penitus con- crématas, consecrantur Deo, in	mystically	General mystical terminology.
Part 2; PG 3, col. 518 — De ecclesiastica hierarchia	—	PARAPHRASIS PACHYMERUE (26). 81. Hzc de divino mysticoque unguento; creteruni modo lempus e t. exponendi ipsosmet sacros	mystical	General mystical terminology.
Part 2; PG 3, col. 519 — De ecclesiastica hierarchia	—	asseverat : manuduetores vero ad hanc, sive mystic sunt, qui a Moyse, primo doctore ac du- ctore,	mystical	General mystical terminology.
Part 2; PG 3, col. 519 — De ecclesiastica hierarchia	ἢ. Ταῦτα τὰ περὶ τοῦ θείου καὶ μυστικοῦ μύρου. καιρὸς δ' ἂν εἴη λοιπὸν μετὰ ταῦτα ἐχθέσθαι	—	mystical	General mystical terminology.
Part 2; PG 3, col. 533 — De ecclesiastica hierarchia	ἱερεῖ παρε- στὼς ἱερολογοῦντι τὴν ἐπ᾽ αὐτῷ μυστιχὴν ἐπίχλησιν. Τελέσας δὲ αὐτὴν ὁ ἱερεὺς, ἐπὶ τὸν τελούμενον [OCR-recovered variant of μυστικ-/mystic-]	—	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 534 — De ecclesiastica hierarchia	—	sed tantum astat eacer- doti supra illum mysticam invocationem prose- quenti. Qua finita, sacerdos ad eum accedens,	mystical invocation	General mystical terminology.
Part 2; PG 3, col. 547 — De ecclesiastica hierarchia	—	habet, sed tantum astat sacerdoti supra ipsum mystica. invocationem recitanti, Ea vero finita, sacerios ad eum accedens	mystical invocation	General mystical terminology.
Part 2; PG 3, col. 567 — De ecclesiastica hierarchia	ἐν Ύρα- φαῖς ?? ἀφερμηνεύειν, οὐδὲ τὸ μυστικὸν αὐτῶν, fj τὰς ἐπ᾽ αὐταῖς ἐνεργουμένας ἐκ Θεοῦ δυνάμεις	—	mystical	General mystical terminology.
Part 2; PG 3, col. 582 — De ecclesiastica hierarchia	θεμιτὸν ἀφερ- μηνεύειν, ἤγουν μεθ᾽ ἑρμηνείας δημοσιεύειν, μυστι- κὰς οὔσας καὶ ἀποῤῥήτους " οὐ χρὴ δὲ ἐξάγειν [OCR-recovered variant of μυστικ-/mystic-]	—	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 582 — De ecclesiastica hierarchia	᾿Αλλὰ σὺ, ταύτας κατὰ τὴν θείαν παράδοσιν μυστιχῶς ἐχμαθὼν xol πρὸς θειοτέραν ἀναχθεὶς ἕξιν, φθάσεις καὶ τὴν [OCR-recovered variant of μυστικ-/mystic-]	—	mystical tradition / mystically transmitted	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 583 — De ecclesiastica hierarchia	—	Iu, nbi eas juxta die vinam traditionem mystice bauseris, et ad. divinio- rem habitum traductus fueris, earum	mystical tradition / mystically transmitted	General mystical terminology.
Part 2; PG 3, col. 592 — De divinis nominibus	—	aiunt , Deum ipsum in una ex mysticis visionibus symbolicie ap- paritionis Dei inerepasse eum qui dixerat	mystical / symbolic sense	Mystical interpretation of Scripture or symbols.
Part 2; PG 3, col. 592 — De divinis nominibus	5, τὴν θεαρχίαν αὐτὴν ἐν μιᾷ τῶν μυστιχῶν τῆς συμόολικῆς "" θεοφανείας ὁράτεων ἐπιπλῆξαι τῷ φήσαντι @ [OCR-recovered variant of μυστικ-/mystic-]	—	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 646 — De divinis nominibus	—	eum quidem viri Tormam et substantiam. assumpsisse, nystice acce- pimus; sed ignoratur, quomodo ex Virginis san- guine [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 646 — De divinis nominibus	—	compassione, ad iim. qa doceri nequit fidem mystieam atque unionem in- formatus. Atque ut plurima, eaque beatissima", [OCR-recovered variant of μυστικ-/mystic-]	mystical union	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 647 — De divinis nominibus	Καὶ τὸ μὲν ἀνδρικῶς αὐ- τὸν οὐσιωθῆναι, μυστιχῶς παρειλήφαμεν: ἀγνοοῦμεν δὲ "5 ὅπως ix παρθενικῶν αἱμάτων ἑτέρῳ [OCR-recovered variant of μυστικ-/mystic-]	—	mystically	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 647 — De divinis nominibus	χρὴ φάναι, πρὸς τὴν ἀδίδακτον αὐτῶν καὶ μυστικὴν ἀπ᾿τελεσθεὶς ἔνωσιν καὶ πίστιν. Καὶ ἵνα τὰ πολλὰ xdi	—	mystical	General mystical terminology.
Part 2; PG 3, col. 648 — De divinis nominibus	λογίων ἢ θεάματα προσαγαγόντες" τοῖς δὲ, ὡς μυστικοῖς χατὰ τὴν θείαν παράδοσιν ὑπὲρ νοερὰν ἐνέργειαν ἐπιθαλόν- τες".	—	mystical tradition / mystically transmitted	General mystical terminology.
Part 2; PG 3, col. 649 — De divinis nominibus	—	eloquiorum contemplalionibus ad- movendo; partim vero, ceu mysticis, ex divina tra- ditione supra intellectus. operationem intendenido. Divina	mystical contemplation / vision	General mystical terminology.
Part 2; PG 3, col. 672 — De divinis nominibus	ἀναπτύσσει καὶ ἑρμηνεύει νοῦς") τοῖς δὲ, ὡς μυστι- xol; καὶ ὑπὲρ νοερὰν ἐνέργειαν, ἐνωθέντες, δηλονότι σιγῇ καὶ [OCR-recovered variant of μυστικ-/mystic-]	—	mystical silence	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 675 — De divinis nominibus	—	tradit. At- que eum quidem carnem assumpsisse, mystice ac- cepimus, sed quomodo ex virgineis sanguinibus alia quam	mystical tradition / mystically transmitted	General mystical terminology.
Part 2; PG 3, col. 675 — De divinis nominibus	πρεσθυ- τέρους ἀγγέλους. Καὶ τὸ μὲν δαρχωθῆναι μυστικῶς παρειλήφαμεν, τὸ B ὅπως ἐκ παρθενικῶν αἱμάτων ἑτέρῳ παρὰ	—	mystically	General mystical terminology.
Part 2; PG 3, col. 685 — De divinis nominibus	—	prose- quereris. $ Hr. Verum ut ista mystica, quippe vulgo non pro- mulganda, tibique notissima, missa faeiamus;	mystical	General mystical terminology.
Part 2; PG 3, col. 685 — De divinis nominibus	afferre presumentes, ᾿Αλλ᾽ ἕνα 8 τὰ ἐχεῖ μυστιχὰ, xal ὡς τοῖς πολλοῖς B ἄῤῥητα, καὶ ὡς ἐγνωσμένα [OCR-recovered variant of μυστικ-/mystic-]	—	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 2; PG 3, col. 692 — De divinis nominibus	—	tibique nola, vel ideo nola quia arcana mysticaque, vel tibi nola tanquam supra vulgus exsistenii, ae divino,	mystical	Restricted / hidden teaching or mystery.
Part 2; PG 3, col. 693 — De divinis nominibus	σοι ἐγνωσμένα, σμένα, ὅτι εἰσὶν ἄῤῥητα xat μυστικά + ἢ ὅτι σοὶ ἐγνωσμένα, ὡς ὄντι ὑπὲρ τοὺς	—	mystical	General mystical terminology.
Part 2; PG 3, col. 748 — De divinis nominibus	—	supermundiales, ra- tionibus rerum superne illustrati, ipsasque mystice 38 αἱ inferiores angelos trajicientes. Hos autem D vocat	mystically	General mystical terminology.
Part 2; PG 3, col. 749 — De divinis nominibus	περὶ τῶν ὄντων λόγους, καὶ διαθιθάζοντες αὐτοὺς μυστικῶς εἰς τοὺς ὑποθεθηχότας ἀγγέλους. Δυνάμεις δὲ καὶ ἕνερ- είας	—	mystically	General mystical terminology.
Part 3; PG 3, col. 913 — De divinis nominibus	τῶν σχη- μάτων, ἱεραῖς καὶ θεοπρεπέσι καὶ μυστικαῖς ἀνα- πτύξεσιν ἀνακαθαίρεσθαι χρή. Καὶ εἰ βούλει τὰ τριττὰ	—	mystical	General mystical terminology.
Part 3; PG 3, col. 914 — De divinis nominibus	—	atque figurarum, saeris quibusdam ac Deo congruis mystieisque explanalionibus , anagogice est deseribenda. Et si tripartitas corporis [OCR-recovered variant of μυστικ-/mystic-]	mystical / symbolic sense	Mystical interpretation of Scripture or symbols. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 929 — De divinis nominibus	—	bus eminentiore, eo quo Deum decet modo mystieo hac explicare, et id quod consideratur, ab omni re [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 938 — De divinis nominibus	αἴτιον. Διὸ καὶ ἐν ταῖς ἱεραῖς τῶν μυστικῶν ὀράσεων θεοφανείαις xal πολιὸς "" χαὶ νέος πλάττε- παι"	—	mystical	General mystical terminology.
Part 3; PG 3, col. 939 — De divinis nominibus	—	temporis et dierum. Quamobrem etiam in. saeris mysticarum visionum apparitionibus et antiquus et novus fingitur; quorum prior	mystical	General mystical terminology.
Part 3; PG 3, col. 997 — De mystica theologia	—	symbolicz theologiz, lege caput tertium sernionis De mystica theologia, de quo eiiam nos, Deo dante, suo tempore	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 998 — De mystica theologia	—	Θεοῦ διδόντος, κατὰ χαιρὸν λέξομεν. 997 DE MYSTICA THEOLOGIA , CAP. I. 998 TOY EN ATIOIX ΔΙΟΝΥΣΙΟΥ	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 998 — De mystica theologia	—	Θεοῦ διδόντος, κατὰ χαιρὸν λέξομεν. 997 DE MYSTICA THEOLOGIA , CAP. I. 998 TOY EN ATIOIX ΔΙΟΝΥΣΙΟΥ	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 998 — De mystica theologia	—	CAPITIS. 1. Imvocata SS. Trinitate, docet, ad mysticam contemplationem, nostri rerumque omnium abdicatione assurgendum esse. ll. Ostendit	mystical contemplation / vision	General mystical terminology.
Part 3; PG 3, col. 998 — De mystica theologia	— supraquam bona theosophie Christianorum prises, τῶν μυστικῶν λογίων ὑπεράγνωστον, καὶ ὑπερφαῇ — dirigenos ad mysticorum oraculorum	—	mystical	General mystical terminology.
Part 3; PG 3, col. 998 — De mystica theologia	—	λογίων ὑπεράγνωστον, καὶ ὑπερφαῇ — dirigenos ad mysticorum oraculorum plus quam i καὶ ἀχροτάτην χορυφὴν, ἔνθα τὰ	mystical	General mystical terminology.
Part 3; PG 3, col. 998 — De mystica theologia	super- ὦ φίλε Τιμόθεε, τῇ περὶ τὰ μυστικὰ θεάματα αυν- — adimplet. 5/4 Hiec quidem mea sint	—	mystical	General mystical terminology.
Part 3; PG 3, col. 998 — De mystica theologia	—	ἀπόλειπε, xu τὰς — chare Timothee, in mystieis conteuiplatiouitus, νοερὰς ἐνεργείας 7, καὶ πάντα αἰσθητὰ καὶ νοητὰ, [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1001 — De mystica theologia	γνό- φον τῆς ἀγνωσίας εἰαδύνει τὸν ὄντως μυστικὸν, καθ’ ὃν ἀπομυεῖ " πάσας τὰς γνωστικὰς 7' ἀντιλήψεις,	—	mystical	General mystical terminology.
Part 3; PG 3, col. 1001 — De mystica theologia	—	4" esi pe ποῦ πάντων ἓ DE MYSTICA TIIEOLOGIA, CAP. T. χοντι. δι' ὧν ἡ ὑπὲρ πᾶσαν	mystical	General mystical terminology.
Part 3; PG 3, col. 1001 — De mystica theologia	—	vident, absolutus et. expediims, in inem vere. mysticam incognoscibilitatis in- greditur, in qua omnes scientificas appreheusiones excludit,	mystical	General mystical terminology.
Part 3; PG 3, col. 1001 — De mystica theologia	—	nihil cognoscit, supra mentem cognoscens. ADNOTATIONES CORDERII. mystico terminisque myslicis esse quaedam mystieze theologiz formul ipsa sit,	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1001 — De mystica theologia	—	ADNOTATIONES CORDERII. mystico terminisque myslicis esse quaedam mystieze theologiz formul ipsa sit, sed quid non sit, vel [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1002 — De mystica theologia	—	lucens, ac summum fastigium. Me- mos ad mysticortun oTacu simum et per- € quidem partim te- ματι	mystical	General mystical terminology.
Part 3; PG 3, col. 1002 — De mystica theologia	—	notionem aevenitur, sed solo fidei lumine super wystieg theologie sumununi est fastigium ) signilicanler Graece ὑπεράγνωστον , [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1004 — De mystica theologia	—	naturalem demonstrationem, sientan, quoddam reperitur are«ma seu mystivie doctrine, que ܬܐܐ‎ est in persuasibilibus humane sapientie verbis. [OCR-recovered variant of μυστικ-/mystic-]	mystical doctrine / teaching	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1004 — De mystica theologia	—	quod opto, quod desidero. Deinceps Timotlieum ail msuysticam contemplationent inforinans ail; T'u vero, chare T'imothee, in mysticis [OCR-recovered variant of μυστικ-/mystic-]	mystical contemplation / vision	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1004 — De mystica theologia	—	inforinans ail; T'u vero, chare T'imothee, in mysticis rerum divinarum atque culesiium conremplationibus, un segni el remissa,	mystical	General mystical terminology.
Part 3; PG 3, col. 1005 — De mystica theologia	—	nec. demonstrari polest quomodo. Hat ista cegnilio mystica: theologie per copulationem cum. Deo, relicta omui alia coguitione	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1006 — De mystica theologia	—	9. 4 Paal. xcvi, 2.‏ 1005 ΡΕ MYSTICA THEOLOGIA, CAP. I. —CORDERII NOTE. 1006 Posuit tenebras lutibulum	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1006 — De mystica theologia	—	Quin et Chaldaice, /Ezyptiacze, οἱ Pytkagoricie thieofogi:e mystice st diosis Deus quoque ealigo est et habetur non	mystically	General mystical terminology.
Part 3; PG 3, col. 1006 — De mystica theologia	—	Mox autem ubi constituit Deum hoc modo mystice iu animam illapsum, vel ipsam cuu Deo, qui inaccessihilis	mystically	General mystical terminology.
Part 3; PG 3, col. 1007 — De mystica theologia	—	sacrorum initiator exsistit ; in lioc vero mystico, divinorum oraculorum doctor ac rector est divinuni silentium, sive	mystical silence	Initiatory / sacramental usage.
Part 3; PG 3, col. 1007 — De mystica theologia	—	prout in seipso est, gustu et experimento mystica conte platio exsurgit. Ceterum, adverte cum eodem llersentio (ex	mystical	General mystical terminology.
Part 3; PG 3, col. 1009 — De mystica theologia	—	rüdiorum, scilicet eorum. qui religionis Christianz vel mystice theologie mysteriis nondum sint initiati. /s/0s dico, qui rebus	mystically (in theological discourse)	Initiatory / sacramental usage.
Part 3; PG 3, col. 1009 — De mystica theologia	—	debet si S. D.onysius, in arcanis hisce mystice theologie, que Christiawe religionis veluti apex sunt, silentium plüsquam	mystically (in theological discourse)	Restricted / hidden teaching or mystery.
Part 3; PG 3, col. 1010 — De mystica theologia	—	Psal χεις, Db. 1 Ep: 1009 DE MYSTICA THEOLOGIA, CAP, I. -- CORDERII NOTAE. 1010 5085 libris	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1011 — De mystica theologia	—	miaimum, id est brevissimam, qua parte niuirum aiystica est, ut ibiuem Dionysius explieaL; vel certe quia Deus. [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1013 — De mystica theologia	—	tum intellectualem. queri dehere. biis qui ad. mystice theologiz apicem contendunt; vt si quid in inferioribus contemplationis	mystically (in theological discourse)	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1013 — De mystica theologia	—	et expeditus, sine notione, n caliginem vere mysticam incoguoscibilitatis 5g Suereditur, in qua. omues scientificas apprehensiones excludit,	mystical darkness	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1014 — De mystica theologia	—	921 Qrat, 2, De thealagia. 10156 LE MYSTICA THEOLOGIA, CAP. |, — PARAPHR. PACHYMEILE jor rbis agii	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1015 — De mystica theologia	—	in seipso honum adinveniat. Hersentius vero magis mystice, per samcia cacumina dicit intelligi eminentiores divin: contemplationis ac	mystical contemplation / vision	General mystical terminology.
Part 3; PG 3, col. 1015 — De mystica theologia	—	anima con- templatrix transcendere debet, ut ad mysticam et perfectam cum Deo conim ationem perveniat, Ut sensus	mystical	General mystical terminology.
Part 3; PG 3, col. 1015 — De mystica theologia	—	(non enim Scriptura narrat in caliginem illam mystii de qua hoe libro sermo est, Moysen. ingressum fuisse, [OCR-recovered variant of μυστικ-/mystic-]	mystical darkness	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1016 — De mystica theologia	—	erat Deus, quai historian clus Dionysius accominodal mystico ilieologo, qui semota et veluti a lergo relieta intelle-	mystical	General mystical terminology.
Part 3; PG 3, col. 1016 — De mystica theologia	—	a lergo relieta intelle- Gtuali coguitione, in mystica: unionis sinum recipitur, ubi est perfecta caligo ignorationis, qua	mystical union	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1016 — De mystica theologia	—	a lergo relieta intelle- Gtuali coguitione, in mystica: unionis sinum recipitur, ubi est perfecta caligo ignorationis, qua	mystical union	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1016 — De mystica theologia	prolixiora erant, ob causam, λαίῳ τοῦ Περὶ μυστικῆς θεολογίας φησί. Μετὰ γοῦν — quam in iertio capile	—	mystical theology	General mystical terminology.
Part 3; PG 3, col. 1016 — De mystica theologia	—	γοῦν — quam in iertio capile De mystica theologia tradit, τοῦτον, ἐκείνου ἤρξατο. Μηδεὶς οὖν οἰέσθω τὸν	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1016 — De mystica theologia	symbolica iheologia, ὀνομάτων μετελεύσεσθαὶ φησι, τὸν Περὶ μυστικῆς — ad quem, post illum De divinis nominibus, se	—	mystical / symbolic sense	Mystical interpretation of Scripture or symbols.
Part 3; PG 3, col. 1016 — De mystica theologia	—	συν- ire dicit, existimet hunc esse De mystica. Πιεοίοθίαν τετάχθαι τῷ πατρί " μὴ εὑρισχομένου δὲ νῦν	mystical	General mystical terminology.
Part 3; PG 3, col. 1016 — De mystica theologia	istum a sancto Patre composi- ὁ Περὶ μυστικῆς θεοΊογίας ἐνθάδε τέταχται. tum. fuisse, qui cum modo non	—	mystical	General mystical terminology.
Part 3; PG 3, col. 1016 — De mystica theologia	istum a sancto Patre composi- ὁ Περὶ μυστικῆς θεοΊογίας ἐνθάδε τέταχται. tum. fuisse, qui cum modo non	—	mystical	General mystical terminology.
Part 3; PG 3, col. 1016 — De mystica theologia	—	Περὶ μυστικῆς θεολογίας μέλλει — $1. Cum Demysticu theologia, ab omni inquam sy: διαλαθεῖν, τῆς ἀπολύτου λέγω [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1017 — De mystica theologia	—	Mine vero discere liceat, quod dum de mystica 1heologia verba facere instituerit, et propler hoc petierit illuminari,	mystical	General mystical terminology.
Part 3; PG 3, col. 1017 — De mystica theologia	—	propler hoc petierit illuminari, hane ipsam precationem mystice componat. Non enim dixil, quid. sit Trias, sed illa	mystically	General mystical terminology.
Part 3; PG 3, col. 1017 — De mystica theologia	—	illa quibus esL superior. Hc enim est mystiea Lheolo- gia, que neque sensalio est, neque ratio, neque [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1017 — De mystica theologia	—	vida quie meris intelligit; et eum ` mysticini quid et. ineffabile contineat, secundum hoc solum senno- nes	mystical	General mystical terminology.
Part 3; PG 3, col. 1017 — De mystica theologia	—	paraboliee myste- ria secundum Supraquam lucidam occulti mysti- cique silentii ealigiiem velantur, iu hae ulique ca- Jigine [OCR-recovered variant of μυστικ-/mystic-]	mystical silence	Restricted / hidden teaching or mystery. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1018 — De mystica theologia	δὲ ἐντεῦ-. θεν μαθεῖν, 5 ὅτι περὶ μυστικῆς θεολογίας πρόθέμενος᾽ λέγειν, το φωτισῦτιναι εὐχόμενος, xat αὐ- τὴν	—	mystical theology	Initiatory / sacramental usage.
Part 3; PG 3, col. 1018 — De mystica theologia	φωτισῦτιναι εὐχόμενος, xat αὐ- τὴν τὴν εὐχὴν μυστιχῶς συντίθησιν " οὐδὲ γὰρ εἶπε τί ἔστιν ἡ Τριὰς, [OCR-recovered variant of μυστικ-/mystic-]	—	mystically	Initiatory / sacramental usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1018 — De mystica theologia	ὑπὲρ ἃ ἐστι. Τοῦτο γάρ ἔστιν ἢ μυστιχὴ θεολογία, οὐκ. αἴσθησις, οὐ λόγας, οὐ νοὺς, χίνησις, οὐκ [OCR-recovered variant of μυστικ-/mystic-]	—	mystical theology	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1018 — De mystica theologia	ὁ νοῦς νοήδοι, ἐστί " χαὶ τὸ μυστιχὸν καὶ ἀνεχλάλητον ἔχουσα, εἰς τοῦτο μόνον τῶν λόγων ἔσται, [OCR-recovered variant of μυστικ-/mystic-]	—	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1018 — De mystica theologia	ἐν ᾧ δὴ γνόφῳ σχοτεινοτάτῳ διὰ τὸ μυστιχὸν καὶ ἄῤῥητον ὑπερλάμπουσι τὰ ὑπερφανέστατα, διὰ τὸ ἄπειρον τῶν [OCR-recovered variant of μυστικ-/mystic-]	—	mystical darkness	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1018 — De mystica theologia	—	μὴ χατὰ τὴν τἰσθητὴν καταφρονεῖ- 4011 DE MYSTICA TIIEOLOGIA, CAP, 1, — PARAPHR. PACHYMETUE, 1018 ἐκλάδῃς ἁφὴν,	mystical	General mystical terminology.
Part 3; PG 3, col. 1019 — De mystica theologia	sed quod eas desiderent, pul- πρὸς τὰ μυστικά θεάματα, ὡς ἂν xiv οὕτω τοῖς — chriludinibus replentur.	—	mystical	General mystical terminology.
Part 3; PG 3, col. 1020 — De mystica theologia	ἀμυήτους hie etiam dieat οὐκ ἀμετόχους τῶν μυστικῶν, τοῖς δὲ αἰσθητος — cos, qui alioquin etiam nou	—	mystical	General mystical terminology.
Part 3; PG 3, col. 1020 — De mystica theologia	zd perfectiorem tamen notitiam τάπασι πάντων τῶν μυστικῶν ἀμετόχόνς εἰδωλολά- non assurguut; ἀμύστους vero vocat idololi tpac.	—	mystical	General mystical terminology.
Part 3; PG 3, col. 1020 — De mystica theologia	— omuium prorsus mysteriorum etsortes. Ait it μυστιχῶν ἐπαχούσηται" εἰ γὰρ οἱ ἀμύητοι οὐδὲν Vide ne quis [OCR-recovered variant of μυστικ-/mystic-]	—	mystical	Restricted / hidden teaching or mystery. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1022 — De mystica theologia	—	τῷ πατρὶ, διὰ τὸ τοῦ 1021 DE MYSTICA THEOLOGIA, CAP. 1. — PARAPHR. ΡΑΟΠΥΜΈΝΕ, 1023 πράγματος ἀπεμφαῖνον.	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1026 — De mystica theologia	—	πάντων αἰτίῳ, καὶ ὑπὲρ πάντα. SYNOPSI DE MYSTICA THEOLOGIA, CAP. 1l. - CORDE(UI NOTE. 1028 à CAPUT	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1026 — De mystica theologia	—	nescientiam cognoscere Deum, quam hoc cap. ὦ Hystice theologie, et in Epistola quinta ad Do- rotheum, ubi [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1027 — De mystica theologia	—	im monte in. Exodo P, interpretatur. Diouysius mystice, esse nescientiam istam qua dicit Deum cognosci, $a ut	mystically	General mystical terminology.
Part 3; PG 3, col. 1027 — De mystica theologia	—	et supra nalüram iMliiminationem. In hac caligine mystira, id est in hac illuminatione, interpretatur, wi paulo anl? [OCR-recovered variant of μυστικ-/mystic-]	mystical darkness	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1027 — De mystica theologia	—	humani sensus facultatem vicit, figurabat apostolis modum mystice iheologis secundum negationem, uL eum Deum dieimus intünitum, incompreheusum,	mystical / symbolic sense	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1027 — De mystica theologia	—	et carnis liberati sunt, et in vere aysticos theologos evaserunt, Hec. autem mystica cognitio est proxima visioni [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1027 — De mystica theologia	—	in vere aysticos theologos evaserunt, Hec. autem mystica cognitio est proxima visioni Dei aspectabili, quie Grieee ὁρατὴ	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1028 — De mystica theologia	—	ablatione genuinum eilicit simulacrum ; ita theologia mystica res creatas omnes. qui qiusi Deo cireuniposite sunt, ab.	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1029 — De mystica theologia	—	Hl, cap. 2 Myst, theol. 1029 DE MYSTICA THEOLOGIA, CAP. Il. παρ αὐτοῦ ἑλλάμπεσθαι, Ἢ ἐγὰρ οὐχὶ	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1033 — De mystica theologia	—	cur iu «iiis libris prolizior-[uer.t quam in Mystica theologia. Tradit in. [ine modum formandi de Deo pusitioues	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1033 — De mystica theologia	—	maxime propria sunl, cele- ριώτατα 1055 DE MYSTICA THEOLOGIA, CAP. HE. — CORDERII NOT.F. 1 πῶς #	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1036 — De mystica theologia	—	atque ab invicem discernuntur. Hinc fit ut mystica tbeologia, dum rerum omnium dividuarum, sive seusilium sive intellectillum,	mystical	General mystical terminology.
Part 3; PG 3, col. 1036 — De mystica theologia	—	naturalis intelligentie defectionem , incidat, in caligine mystiea ipsi Deo intime conjuncta. Hic notandum est, posiljonem,, uli [OCR-recovered variant of μυστικ-/mystic-]	mystical darkness	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1037 — De mystica theologia	συστέλλονταιτέθεικεν. Ὅπερ φησὶ καὶ νῦν ἐτὴ τῇ μυστι- ܨ‎ adj θεολογίᾳ πάντως γενήσεται. Καὶ γὰρ παντελῶς εἰς [OCR-recovered variant of μυστικ-/mystic-]	—	mystical theology	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1038 — De mystica theologia	—	μᾶλ- p x Paal. στης 12. DE MYSTICA THEOLOGIA, CAP, IlL, — PARAPIIR. PACITYMEILE. 1038 mansione sine	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1038 — De mystica theologia	—	contraliuntur. Quod. autem dicit, etiam nunc in mystica theologia omnino fiet, Etenim in supra- mentalem illam Deoque	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1041 — De mystica theologia	—	lectio in D. notatur, ἀδύνι 104 DE MYSTICA THEOLOCIA, CAP. IV. — CORDERII NOTAE. 1042 568 ADNOTATIONES	mystical	General mystical terminology.
Part 3; PG 3, col. 1046 — De mystica theologia	—	Raluralia. Neque fluxum sustinet, siquidem sine DE MYSTICA THEOLOGIA, CAP. V 1046 A quod non.sit substantia expers,	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1049 — De mystica theologia	—	gratia in spiritua- Jibus quibusdam viris ac mysticis tbeologis quandoque reperitur. Hos igitur omnes cognoscendi modos hic	mystical	General mystical terminology.
Part 3; PG 3, col. 1050 — De mystica theologia	—	YARLE LECTIOSES. των, S, P 1049 DE MYSTICA THEOLOGIA, CAP. V. — CORDERII NOLE. 1050 Tur) sient	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1051 — De mystica theologia	—	igitur, quz: hactenus dicla sunt, constat, tbeolegiam mysticam 575 ad ignorationem Dei, 40] perfecle hic in via	mystical	General mystical terminology.
Part 3; PG 3, col. 1051 — De mystica theologia	—	supra speciem iheologim, a sancto Dionysio recte niystica seu arcaua (hiealogia nominatur. Dionysius Carthusianus, qui doctissimos simul [OCR-recovered variant of μυστικ-/mystic-]	mystical	Restricted / hidden teaching or mystery. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1051 — De mystica theologia	—	sunt, ilustrationem aliquam afferre posse videatur. QUAESTIO MYSTICA. Απ mens umana. in visione ac contemplatione mysticae theologie	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1051 — De mystica theologia	—	Απ mens umana. in visione ac contemplatione mysticae theologie videat seu intelligat vere et objectrve ipsummet Deum.	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1052 — De mystica theologia	—	e divinis nominibus) quam theologie negative seu mystiez (dc qua Jam in hoc libro De mustica theologia [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1052 — De mystica theologia	—	quo nullum est accidens. Similiter in propositionibus mystic theologiz, cum dico, Deus non est ens nec esse,	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1052 — De mystica theologia	—	effectuum, Quod ipsum etiam in hoc libro Mystice theologize afürmat. Sed et Joannes Damascenus libro primo, cap.	mystically (in theological discourse)	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1053 — De mystica theologia	—	est, et nominatim in flno capitis priml Mystice faeologim perfecissima Dei contemplatio, secundum S. Dionysium, in prasenti	mystical contemplation / vision	General mystical terminology.
Part 3; PG 3, col. 1053 — De mystica theologia	—	Josnnes de Gerson in iraetatu suo De mystica tlieologia ; € Si divi- num, inguiens, Dionysium edoctum	mystical	General mystical terminology.
Part 3; PG 3, col. 1053 — De mystica theologia	—	Josnnes de Gerson in iraetatu suo De mystica tlieologia ; € Si divi- num, inguiens, Dionysium edoctum	mystical	General mystical terminology.
Part 3; PG 3, col. 1054 — De mystica theologia	—	Υ job xxxvi, 52, δῦ, 1053 DE MYSTICA THEOLOGIA, CAP. ¥, — CORDERII NOTAE. 1054 iidm, dicant	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1055 — De mystica theologia	—	Verumtamen huie opinioni eoncordare videlur, quod super mystioam theologiam scribit Albertus, di- cens: + Deus non habet [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Apophatic / contemplative mystical usage. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1057 — De mystica theologia	—	quam. ἢ Ju contemplaiione autem seu visione mystica ticologiz, qua Deus per omnium ablationem et abnega- nem	mystical contemplation / vision	General mystical terminology.
Part 3; PG 3, col. 1059 — De mystica theologia	—	» Sed hzc locum nüuime habenl in mystica coniem- plauone, ad quam cap, 4 hojus libri Timoiheum	mystical	General mystical terminology.
Part 3; PG 3, col. 1059 — De mystica theologia	—	Aristoteles. super Doeiww, proposit, dà. 4051 DE MYSTICA THEOLOGI, CAP. V. — PARAPHR. PACHYMEILE. 1038 et rum.	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1059 — De mystica theologia	—	sibilia universa deseril aut transcendit. Att3men in mystiea illa contemplatione minime sufficiL sen- silia relinquere, nisi et [OCR-recovered variant of μυστικ-/mystic-]	mystical contemplation / vision	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1060 — De mystica theologia	—	preter notitiam Dei experimentalem affecti- vam et mysticam, haberi etiam possit aliqua de Deo notitia intellectualis inystica	mystical	General mystical terminology.
Part 3; PG 3, col. 1060 — De mystica theologia	—	etiam possit aliqua de Deo notitia intellectualis inystica absiractiva ét absoluta, juxia niodum praedicium , abstrahendo ipsum [OCR-recovered variant of μυστικ-/mystic-]	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1063 — De mystica theologia	—	ὄντα ἧ πρίτῳ τῶν αὖ- 1001 DE MYSTICA ὙΠΕΟΙΟΟΙΆ, CAP. V. — PARAPHR. PACHYMETUE. 1062 ὄντα εἰσί:	mystical	General mystical terminology.
Part 3; PG 3, col. 1066 — Epistolae	—	illam Doy ignorationem, quam in libro De mystica theologia supra omnem cognitionem commendat, non privative sed. superlate	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1069 — Epistolae	—	cognoscere eb. con- templari, ut Dionysius in Mystica. theologia, cap. 4, tradit. Haec, iguoralio vocata οι Exodi	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1069 — Epistolae	—	Hanc unionem optat. Dionysius Timotheo iu principio Mystice. theologize, unde iuelius eaa licet intelligere. Vide Schol. S.	mystically (in theological discourse)	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1076 — Epistolae	—	caligine dicla sunt primo et secundo capite Mystice treologie , et in Adnotationi bus ibidem. Dicitur autem	mystical darkness	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1078 — Epistolae	—	sua videt exemplar. Hac cordis mundities ad miysticam contemplationem prorsus necessaria esi, nec sine illa ulli ad [OCR-recovered variant of μυστικ-/mystic-]	mystical contemplation / vision	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1105 — Epistolae	—	in Scripturis reperiuntur. Deinde. theologiam dividit in mysticam ac demonstrantem, et que cujusque partes sint. exponit, V.	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1105 — Epistolae	—	quid esca designet. 111. Exponit, quid crater mystice significet, IV. Quid cibus solidus et liquidus designet. ¥.	mystically	General mystical terminology.
Part 3; PG 3, col. 1105 — Epistolae	ἀποτετολμη- μένων αἰνιγμάτων ἐχφαίνωσι τὴν θείαν καὶ μυστιχὴν χαὶ ἄδατον τοῖς βεδήλοις ἀλήθειαν. Διὸ καὶ ἀπιστοῦ- μεν [OCR-recovered variant of μυστικ-/mystic-]	—	mystical truth	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1106 — Epistolae	δυνηθείη τὴν ἐντὸς ἀποχεχρυ αμένην εὐπρέπειαν, εὑρήσει μυστικὰ xal θεοιιδῇ πόντα, χαὶ πολλοῦ τοῦ θεολογιχοῦ φωτὸς ἐναπεπλησμένα	—	mystical theology	General mystical terminology.
Part 3; PG 3, col. 1107 — Epistolae	θεολόγων πα- ράδοσιν, τὴν μὲν ἀπόῤῥητον καὶ µυστικὴν, τὴν ὃν καὶ γνωριμωτέραν" καὶ τὴν μὲν συμδολιχὴν καὶ [OCR-recovered variant of μυστικ-/mystic-]	—	mystical	General mystical terminology. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1108 — Epistolae	—	si quis in- tueri possit, reperiet omnia mystica el divina et multo lumine theologico repleta. Neque vero	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1108 — Epistolae	—	tionem theologorum , unam quidem arcanam et mysticam, altera vero apertam et manifestiorem ; illam quidem symbolicam	mystical theology	Restricted / hidden teaching or mystery.
Part 3; PG 3, col. 1108 — Epistolae	—	omni sanctitate plenos, per :nigmata res divinas mystice promere, et Jesum in parabolis, de divinis loqui, ac	mystically	General mystical terminology.
Part 3; PG 3, col. 1108 — Epistolae	τοὺς πανιερωτάτους ἀγγέλους δι᾽ αἰνιγμάτων τὰ θεῖα μυστικῶς προάγοντας ὁρῶμεν, καὶ αὐτὸν δ Ἰησοῦν ἐν παραθολαῖς θεολογοῦντα,	—	mystically (in theological discourse)	General mystical terminology.
Part 3; PG 3, col. 1110 — Epistolae	sapiens juxta ac τῶν λογίων ὑμνεῖται, κρατῆρα μυστικὸν Ιστῶσα, καὶ τὸ ἱερὸν αὐτοῦ πόμα προχέουσα 55, μᾶλλον	—	mystical	General mystical terminology.
Part 3; PG 3, col. 1111 — Epistolae	—	benigna sapientia in eloquiis divinis perhibetur craterem mysticum proponere, ac sacram ejus po- tionem propinare, prius tamen	mystical	General mystical terminology.
Part 3; PG 3, col. 1115 — Epistolae	—	ܐܐܐ‎ hiis est, ut milii videtur, theologia mystica generationis lanquam ex utero etsinu; et processionis Spiritus saneti	mystical theology	Apophatic / contemplative mystical usage.
Part 3; PG 3, col. 1116 — Epistolae	—	emanationes, quod signat communicationem divinse bonitatis, que mystice significatu enm Deus dicitur lilium et flos, propter communicationem	mystically	General mystical terminology.
Part 3; PG 3, col. 1116 — Epistolae	—	sive separationem. quam Deus facit, signifleat Scriptura mystice, cum in ea ignis etiam dicilur : ἔτος eaim	mystically	Mystical interpretation of Scripture or symbols.
Part 3; PG 3, col. 1116 — Epistolae	—	criptura mystice, cum in ea ignis etiam dicilur : ἔτος eaim	mystically	General mystical terminology.
Part 3; PG 3, col. 1116 — Epistolae	—	Accingere gladio. Figulina et conflatoria significant hzc mystice in Deo providentiam reformantem ae refingentem, aut vim et.	mystical / symbolic sense	Mystical interpretation of Scripture or symbols.
Part 3; PG 3, col. 1116 — Epistolae	—	adio. Figulina et conflatoria significant hzc mystice in Deo providentiam reformantem ae refingentem, aut vim et.	mystical / symbolic sense	Mystical interpretation of Scripture or symbols.
Part 3; PG 3, col. 1117 — Epistolae	—	metum Deus figurasit, uL hoe quod dixi mystice doceret, Et concilium. illud : lla fietio personarum, qux	mystical / symbolic sense	Mystical interpretation of Scripture or symbols.
Part 3; PG 3, col. 1117 — Epistolae	—	illum, eic., illa inquam fictio personarum, docet mystice, spiritum fallacia uti impiis et scele- ratis hominibus tanquam	mystically	General mystical terminology.
Part 3; PG 3, col. 1118 — Epistolae	—	lbidem paulo post : Estque arcanum sive mysticum cum symbolo implicatum. Est enim (ut ait S. Maxi-	mystical / symbolic sense	Restricted / hidden teaching or mystery.
Part 3; PG 3, col. 1118 — Epistolae	—	esl, won tacitum sive dictum; quia quod mystice latet in symbolo est ἀπόῤῥητον, id est arcanum. et	mystical / symbolic sense	Restricted / hidden teaching or mystery.
Part 3; PG 3, col. 1133 — Corderius, Onomasticon Dionysianum	—	sed per megalonem wisionis, lioe est in mystica €aligine, conspiciendus sit. Sicut enim infinitatem. inum, sed per	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1135 — Corderius, Onomasticon Dionysianum	—	qui per aquilam denotatur. in visione illa mystica, per angelum prophetz reprzesentata. ᾽Αγλαῖα, splendor , fulgor. Myst.	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1136 — Corderius, Onomasticon Dionysianum	—	9. Stc apud prophetas aiL angelos vocari nysticas rotas pro- pter ἀεικίνητον κίνητιν, id est. perennem. et. [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1136 — Corderius, Onomasticon Dionysianum	—	pingi solent. "Aevou μορφή, aquilee figura, quid mystice, vide Ciel. Hier. cap. 45, $8. "Mov ܕ‎ vila	mystical / symbolic sense	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1137 — Corderius, Onomasticon Dionysianum	—	columen theologorum sive apostolorum, et cap. 1 Mystice Theelogi: a Dco dirigi ἐπὶ τὴν τῶν μυστικῶν Λογίων	mystically (in theological discourse)	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1137 — Corderius, Onomasticon Dionysianum	Theelogi: a Dco dirigi ἐπὶ τὴν τῶν μυστικῶν Λογίων ἀκροτάτην κορυφὴν, id esL ad wujsticorum. supremum. apicem.	—	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1138 — Corderius, Onomasticon Dionysianum	—	ἀμέθεχτα, uec aliis passim evulget, presertim illa mystica quz in libris Suis Iraetal, ᾽Αμεθέκτως, imparticipate. Bi Nomin.	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1138 — Corderius, Onomasticon Dionysianum	§ 6. Grecis interpres, ὁ ἀμέτοχος zov μυστικῶν, expers rerum mysticariem. "Apówo, ulciscor, vindico, defendo. Epis .	—	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1138 — Corderius, Onomasticon Dionysianum	—	interpres, ὁ ἀμέτοχος zov μυστικῶν, expers rerum mysticariem. "Apówo, ulciscor, vindico, defendo. Epis . Νταν "μυστας, rudis,	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1139 — Corderius, Onomasticon Dionysianum	—	Maximi. Αναγωγή», amagege, id est sensus oraculorum mystieus ac reconditus, qui nos in ecehim medi- 141149 subvehit, [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1141 — Corderius, Onomasticon Dionysianum	—	id est quod tangi aut palpari nequit. Mystic. Theolog. cap. 1, § 1. Hoc de unione mystica	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1141 — Corderius, Onomasticon Dionysianum	—	cap. 1, § 1. Hoc de unione mystica dicit, quae, ut supra sensum et. intellectum est, sic	mystical union	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1141 — Corderius, Onomasticon Dionysianum	—	Nomin. cap. 2, 4. "Ανεμος, ventus, Quid mystice designet, vide Cael. Wier. cap. 15, $ 6, et	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1142 — Corderius, Onomasticon Dionysianum	—	id est incuriosus. Ἀγθρωπομορφία, hominis efformatio, Quid inystice jn augetts designet, viue Cuele»t, Hierare. cap. 13, ὅ. [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1142 — Corderius, Onomasticon Dionysianum	—	ΟΑνθρωποφυϊκόν, Quo homini παντα est, seu naturale. Mystie. Theol. cap. 2, ubí pnlehre ait ὑπερηύσιον Ἰησοῦν ἀνθρωποφνϊκαῖς [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1144 — Corderius, Onomasticon Dionysianum	—	Cat. Mier, eap. 3 84. οΑποκρυφή, latibulun, Mystice Theologia cap. t, ᾿πολαχείξῳ, cálce ferio, τεμείίο. Epist. vir,	mystically (in theological discourse)	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1144 — Corderius, Onomasticon Dionysianum	—	«uo. Collest, Hierarch. cap. 2, $ ὅ, Mystice Theul. cap. 3, ubi docet Tiyss α καταφατικαὶ θεολογίαι,	mystically (in theological discourse)	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1145 — Corderius, Onomasticon Dionysianum	—	cap. 13, $ 7. Άμρμαται currus. Quid mystice, vide Cogl. lier. cap. 15, καὶ 8. "Appootfc, concinnatór,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1146 — Corderius, Onomasticon Dionysianum	—	eap. 2, $ 4. Illam celebrat in Mystica theo» logia, cap. 2, ubi omuia de Deo negat;	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1146 — Corderius, Onomasticon Dionysianum	—	45, $3. Boe μορφή, bovis forma. Quid mystice, vide cap. 15 De eoclest, hierarch, $ 8. πα,	mystical hierarchy / hierarchical sense	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1147 — Corderius, Onomasticon Dionysianum	—	σκεύη, geometrica instrumenta. ONOMASTICUM DIONYSIANUM. 1146 Quid mystice designent, vide Col. Hier. cap. 15, 5. Γνόφος, caligo.	mystical darkness	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1147 — Corderius, Onomasticon Dionysianum	—	cap. 15, 5. Γνόφος, caligo. Quid sit mystica caligo, vide ἡγεῖ, Του. cap.1 ¢! 9, et Epist.	mystical darkness	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1147 — Corderius, Onomasticon Dionysianum	—	att cognitionem | adinittit ;. were autem wiysticam appellat, quia intima est, et occulta illa conjunctio, ut [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1147 — Corderius, Onomasticon Dionysianum	—	eap. 2, $ 9. Γυμνόν, nuditas. Quid mystice signifcot, vida Cel, Hier, eap. 15, $ 3. Δ	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1149 — Corderius, Onomasticon Dionysianum	—	E Ἐγκάρδιον, cordiale, quod cst in. corde. Mystice Theol. cap. 3. Ἐγχόσμιος, mundialis, id est qui in	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1149 — Corderius, Onomasticon Dionysianum	—	cap. 4, 8 15, et cap. 1 Mystic. Theolog. et ibidem Adnotaliones δι Scholia S. Maximi. Ἑκστατικός,	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1149 — Corderius, Onomasticon Dionysianum	—	autem fere hoc verbo Dionysius, cum de mystica aliqua manifestatioue agitur, sive per symbola sive pet intellectilem.	mystical / symbolic sense	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1150 — Corderius, Onomasticon Dionysianum	—	χαθαρῷ, 14 est puro, seu mundo, vide Mystic. Theol, cap: 1, $5. Ubi nota per pura rés	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1151 — Corderius, Onomasticon Dionysianum	—	divino numine affatus, qualis pus est quilibet mysticus theologus, dum cui 5. Paulo excedite se Deo, et	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1151 — Corderius, Onomasticon Dionysianum	—	sumus, regredimur, uii pulchre docet sanctus Dionysius Mystic. Theolog. cap. 1, $ ὅ in fine. Huc. speciat	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1152 — Corderius, Onomasticon Dionysianum	—	adhaeret Deo, iuquit, unue spiritus est, intellige mystice, quanique Christus Dominus, unum necessarium vocavit, eamdewique $uis apud	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1152 — Corderius, Onomasticon Dionysianum	—	Epist. vni, ἃ 1. LE concupiscentia, Quid mystice sit; vide Got. Hierar. cap. 15, 9 : ῥοια,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1153 — Corderius, Onomasticon Dionysianum	—	4, $11. Ἔρυθρὸν χρῶμα, rubes color. Quid mystice , vide Colest, tierar. cap. 19, $ 7. "Ἔρως,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1154 — Corderius, Onomasticon Dionysianum	—	sub fineu, pulchre docet. Ἐθωχία, convivium. Quid mystice, vide Epist. ΙΧ, "Égappoyal, congruentite , concinnitates, Divin, Non.	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1155 — Corderius, Onomasticon Dionysianum	—	Hierar, cap. "Hàéxvpou εἶδος, electri species; quid mystice , vide Coil. Hier. cap. 15, 8 7. Ἡλιοθολία,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1155 — Corderius, Onomasticon Dionysianum	—	2, ἢ 1. e , visio, intuitio. Mysticie Thcol. Ba, spectacuiuu, (10)1)§ Miei . cap. 2, p.	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1155 — Corderius, Onomasticon Dionysianum	—	De divinis nominibus, et ibidem nostras Adnotationes, Mystica sun& divina ipsa, quie omnium negatione cognoscuntur , imo	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1155 — Corderius, Onomasticon Dionysianum	—	appre- henduntur ; de quibus vide eap. Mystiez "Theo- logiz, et ibidem nostras Adiotationes. Θεανδριχὴ ἐνέργεια, Dei [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1157 — Corderius, Onomasticon Dionysianum	—	ennque divinz alicujus. persone propria sunt. Sic Mystice, Theolog. cap. 3, voeat τοῦ Πνεύματος λογίαν, id est	mystically (in theological discourse)	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1158 — Corderius, Onomasticon Dionysianum	—	Epist. vii, $ 2 Θεοσορία, divina sapientia. Mystie. Theolog. eap. 1, 8 1, sic apnellat mysticam theologiant, [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1158 — Corderius, Onomasticon Dionysianum	—	Theolog. eap. 1, 8 1, sic apnellat mysticam theologiant, quie coenitio est rerum alüssimarum per aliiss principia;	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1159 — Corderius, Onomasticon Dionysianum	—	capitum libri De ecclesiastica bierar- chia, ubi mystice exponit ritus sacramentorum. Θέωσις, deificatio, scilicet quie per gratiam	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1160 — Corderius, Onomasticon Dionysianum	—	vn, $ 1. 09 vis irascibilis, Quid mystice sil, vide Col. Hier. cap. 13, 8 8. Θυσιαστήριον,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1161 — Corderius, Onomasticon Dionysianum	—	M : ππων µορφή, equorum forma. Quid mystice, vide Coel. Hier. cap. 45, $8. ᾿ Ἰπόῤῥοπον, equilibre,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1162 — Corderius, Onomasticon Dionysianum	—	6, p. 5, $5. Καρδία, cor. Quid mystice signilicel, vide Cael. Mier. cap. 15, & 9, et	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1162 — Corderius, Onomasticon Dionysianum	—	Mierar. $, p. 1. Κορυφή, culmen, [asiigiwm, Mystic. Theolog. cap. Κρυρία θεότης, αὐ- ; 1, 8 f.	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1162 — Corderius, Onomasticon Dionysianum	—	ληπταν, qui comprehendi nequit. Κρυφιότης, secretio, scilicet inystiea seu spirita- lis, qun. Deus et angeli, resque omues [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1163 — Corderius, Onomasticon Dionysianum	—	ὃ 6. μὰ μορφή, leonis forma. Quid mystice, vide (αἱ. Bier. cap. 13, à δ λευκὸν χρῶμα,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1163 — Corderius, Onomasticon Dionysianum	—	ὃ 6. μὰ μορφή, leonis forma. Quid mystice, vide (αἱ. Bier. cap. 13, à δ λευκὸν χρῶμα,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1164 — Corderius, Onomasticon Dionysianum	—	primas ilustrationes. atque irradiationes Numinis sempiterui, et mysticam ar- canamque rerum intelligenüam capere, quam. de- iinile ordine	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1164 — Corderius, Onomasticon Dionysianum	—	2, 8 4. Μύπσις, dittna doctrina, scilicet mystica et arca- na, qua: per divinam. inspirationem, sine. humano	mystical doctrine / teaching	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1165 — Corderius, Onomasticon Dionysianum	ον- eellentiam Éuchlarisua. Eccl. Hier, c. 5. Μυστιχόν, mysteriosum. Div. Nom, c. 8, ܛ‎ 9. Mucio, νέο, [OCR-recovered variant of μυστικ-/mystic-]	—	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1165 — Corderius, Onomasticon Dionysianum	—	καὶ 2. 2 6 Νῶτον, dorsmn, Quid mystice significet, vide Cul. lier. cap. 19, 83. Ξανθὺν χρῶμα,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1165 — Corderius, Onomasticon Dionysianum	—	καὶ 2. 2 6 Νῶτον, dorsmn, Quid mystice significet, vide Cul. lier. cap. 19, 83. Ξανθὺν χρῶμα,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1165 — Corderius, Onomasticon Dionysianum	—	Hier. ο, 18, 83. . dentes. Quid mystice. designent, vide qp. 15, δ. τιχόν, aulificativum, id est.	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1165 — Corderius, Onomasticon Dionysianum	—	$ 6. Ὁλοχαυτούμενον, pemius concrematumn. loielugit de u.ystica ο per amoreai, Eccl. Hier. cp 9, 8 12. [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1166 — Corderius, Onomasticon Dionysianum	—	c. 8, 8G. Ὄσφραν odorabie, Quid osoratus mystice designet, vide Col. Hier, e. 19, € 3. Οὐσία,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1167 — Corderius, Onomasticon Dionysianum	—	Div. Noi. cap. 5,81. 1 supercilia, Quid mystice cesignent, vide (ἡ haa. cop. 19, $ ὅν nu	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1168 — Corderius, Onomasticon Dionysianum	—	c. 1, ὃ J. Ilse, pedes Quid n.ystice siguiliceat, vide Cael, Mier, eap. 15, 85. Πουκιλομορφία, varia [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1169 — Corderius, Onomasticon Dionysianum	—	et Seliolia S. im. Ποταμοί, jluvii. Quid mystice, vide Ccel. lies, eap. 15, $8. paxsixsisc0at, facturire, id.	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1169 — Corderius, Onomasticon Dionysianum	—	eap, 15, $ 6. Ἡτερόν, alu, Quid mystice, vide Cael. Πεν, cap. 15.8 Ὁ. à, plumescentia, Cool.	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1170 — Corderius, Onomasticon Dionysianum	—	p. 2. Πῦρ, ignis. s qnaliiaes et mystieas. signi- fiextiones. vide. descriptas. Caelestis Πίος, cap. 43, 5&3. [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1170 — Corderius, Onomasticon Dionysianum	—	"Theol, 6. 1, & 1 Silentium istud mysticum otiosum et videatur, lucemque. obfuseando nil luei aui eonlerre	mystical silence	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1170 — Corderius, Onomasticon Dionysianum	—	cap. 4, καὶ 20. Στέρνα, pecus. Quid mystice significet, vide Cul, Uier. cap. 19, § 1 Στοιχεῖον,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1173 — Corderius, Onomasticon Dionysianum	—	Cul. Πίου, e.9, 81. PU rote. Qaid nystice, vide Col. Hier. cap. Ἐνποπλαστία, figuratio, seu typorum efformatia, [OCR-recovered variant of μυστικ-/mystic-]	mystical / symbolic sense	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1173 — Corderius, Onomasticon Dionysianum	—	2. Y Ὑπρὰ τροφῇ, liquidus. cibus. Quid mystice, vide ist. ix, $4. 3:7 adoptatio, seilicet in filium.	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1174 — Corderius, Onomasticon Dionysianum	—	eap. 3. $ lv. T ῥπληρόω, superadimpleo, Mystieze Theolog. €. 1. 8 t. Ὑπέρσοφος, supersapiens, id est [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1174 — Corderius, Onomasticon Dionysianum	—	1, ὃ 7. i on somnus. Quid mystice, vide Epistol. ys, ܙ Ὑπρβεθτκυῖα, inferiora, Wf est quae	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1175 — Corderius, Onomasticon Dionysianum	—	Div. Nom. cap. dem S. Maximum et Mystic, Theol , ubi de- scribit quie in isto tractatu	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1175 — Corderius, Onomasticon Dionysianum	—	cap. 2, $2.‏ 3 , manas, Quid mystice significent, vide τ Hier. eap. 13, $3. Χλοερὸν χρῶμα,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1175 — Corderius, Onomasticon Dionysianum	—	$2.‏ 3 , manas, Quid mystice significent, vide τ Hier. eap. 13, $3. Χλοερὸν χρῶμα,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1176 — Corderius, Onomasticon Dionysianum	—	modo, Div. Nom. cap. , aures. Quid mystice designent, vide 05). Mier. cap. 13, $ 5. NDEX	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1178 — Index rerum et verborum	—	6 Caligo divina quid sit, 591. Caligo mystica simul est ἴπ- eidissima, 51i. Catipo et arcana quid,	mystical darkness	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1178 — Index rerum et verborum	—	6 Caligo divina quid sit, 591. Caligo mystica simul est ἴπ- eidissima, 51i. Catipo et arcana quid,	mystical darkness	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1179 — Index rerum et verborum	—	quid sit, 1 12. Contemplatio. Àd contemplationem mysticam nostri jugerum οἱ renum omnium abdieatione assurgitur , i0.	mystical contemplation / vision	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1179 — Index rerum et verborum	—	omnium abdieatione assurgitur , i0. Crater quid mystice siguiticet, 611. Creatura Deo tripliciter conjungitur, 545. Creatura om-	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1182 — Index rerum et verborum	—	in aliis libris sit. prolixior quam iu. Mystica "heologia, 565. S. Dionysius omnes theologia» partes accurate tradidit,	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1182 — Index rerum et verborum	—	Divinitas quid. sit per se, 513. Doctrima mystica qualis sit, 545. Ad mystieam doelri- nam quomodo perveniatur,	mystical doctrine / teaching	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1182 — Index rerum et verborum	—	513. Doctrima mystica qualis sit, 545. Ad mystieam doelri- nam quomodo perveniatur, ibid. Dominatio quid sit, 522, [OCR-recovered variant of μυστικ-/mystic-]	mystical doctrine / teaching	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1183 — Index rerum et verborum	—	sed unitas, 367. E rietas Dei quid mystice significet, 612. agEtibsis qualis contigerit lempore erucitxtonis, 395, 3	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1183 — Index rerum et verborum	—	forma quid designet, 135, 148. Esca quid mystive significet, 610. Esse est przstantius vita, 43k. Kucharislia est [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1185 — Index rerum et verborum	—	assiirzit, 2,6. An mens humana in contemp'atione mystice Llieos logie videal Deum vere et objective, et 51	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1186 — Index rerum et verborum	—	601, 610. Moysis 1 ealiginosum aseensus, quid mystice insinuet, Mundities cordis necessaria contemplonii, 502. Mundus, Ante mondum	mystical contemplation / vision	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1186 — Index rerum et verborum	—	est querendum ` quomodo vel quare, 388. Mystica profanis miniue communicanda, 510, 146. N Natura divina nullum	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1187 — Index rerum et verborum	—	consecrandi ritus, 236, Populus non est capax mysticae lucis, 5&8. Poientia quid sit simpliciter οἱ quotuplex, 555.	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1188 — Index rerum et verborum	—	ἃ summis, medi et inüimis-denominat, 15. Scripture mystice sunt duplicis generis, 22. Βοηριύτω lectiones quid sunt, 189,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1188 — Index rerum et verborum	—	ibid. Seraphim quid significat, ὅδ, 51. Seraphim mystice quid, 58. Cur dicatur beata Seraphim in neuiro genere,	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1188 — Index rerum et verborum	—	sed 19. Unde proveniat imequalis repre Silentium mysticum quid sit, 54. Sol unde Grece qu dictus sit,	mystical silence	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1189 — Index rerum et verborum	—	Tisest, ΙΤ. Theologia demonstrativa duplex, ibid. "Theologia mystica quid sit, 51. Theologiam affirmamtem designant Christi vestimenta heotogia	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1189 — Index rerum et verborum	—	51. Theologiam affirmamtem designant Christi vestimenta heotogia tnystica sLatuario com- paratur, ibid. "Theologia mystica qui dillert ab [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1189 — Index rerum et verborum	—	Tisest, ΙΤ. Theologia demonstrativa duplex, ibid. "Theologia mystica quid sit, 51. Theologiam affirmamtem designant Christi vestimenta heotogia	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1189 — Index rerum et verborum	—	qna ii Tlieologia duplex, seilicet my: | Mystiere theologis priestantie, que sint proprietates, 54£. Mysti- i Lheologize [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1189 — Index rerum et verborum	—	Mystiere theologis priestantie, que sint proprietates, 54£. Mysti- i Lheologize sp:endores quales sint, 545. Mystica. llieo- logia [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1189 — Index rerum et verborum	—	Mysti- i Lheologize sp:endores quales sint, 545. Mystica. llieo- logia non discitur, sed. inspiratur, 812. Animus ad	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1189 — Index rerum et verborum	—	ad eam per orationem prieparatur, 5&1. Ad mysticam theologiam. Sola Dei gratia venitur, 542, δέ. Theopli nia	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1189 — Index rerum et verborum	—	sunt accepta, 315. Transligsratio Christi fuit symbolum. mystice contem- piationis, 398. INDEX RERUM ET VERBORUM. 1188 "Trinitas	mystical / symbolic sense	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1189 — Index rerum et verborum	—	instans quid sint, 506. Qualiatranseendenda sunt ad mysti- cam unimmem consequendam, 319. Unio cum Deo iu quo [OCR-recovered variant of μυστικ-/mystic-]	mystical union	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1191 — Tabula / contents / concluding index	—	Observatio XML 90 Isagoge. Balthasaris Corderii ad mysticam theologiam S. Dionysii Areopagitie. PUT Puit. — Quid per	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1191 — Tabula / contents / concluding index	—	Dionysii Areopagitie. PUT Puit. — Quid per mystieam theologiam inte ligatur. 95 Cr. IT. — Que sit. [OCR-recovered variant of μυστικ-/mystic-]	mystical theology	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1191 — Tabula / contents / concluding index	—	95 Cr. IT. — Que sit. definito mystiem Ueologim. — 96 Cav. IH. — Quod sit principium [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1191 — Tabula / contents / concluding index	—	ge. Balthasaris Corderii ad mysticam theologiam S. Dionysii Areopagitie. PUT Puit. — Quid per	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1191 — Tabula / contents / concluding index	—	28 Cap. IV. — Quis sit linis mystice theolozia 900 Cir. V. — Quaenam prorequirantur ad mystieam	mystically	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1191 — Tabula / contents / concluding index	—	900 Cir. V. — Quaenam prorequirantur ad mystieam νου. ܫ‎ 10t ¥]. — Qua ratione ad. mjstieam [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.
Part 3; PG 3, col. 1191 — Tabula / contents / concluding index	—	103 Car, VIT, — Quomodo mirabiiis illa mysticze 1110:10 1; ܐ‎ απο in anima perficiatur. los Proeminm	mystical	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1192 — Tabula / contents / concluding index	—	— De perfecto et uno. 9 DE MYSTICA THEOLOGIA. Cart vast. — Quaenam sit divina caligo. 991	mystical theology	Lexical/index repetition retained for auditability.
Part 3; PG 3, col. 1193 — Tabula / contents / concluding index	—	tiata. | ratione na- 107! quil su nystica theoioqui. 1018 — Suadet Sosipatra suendi ܐܐܐ ܐ‎ veris [OCR-recovered variant of μυστικ-/mystic-]	mystical	Lexical/index repetition retained for auditability. OCR form normalized as a recoverable mystic- hit.

The immediately important lexical concentrations occur around mystical traditions of Scripture, the symbolic and restricted transmission of sacred teaching, the Eucharistic synaxis, the “mystical bread” and cup of the Lord’s supper, initiatory rites, and the deliberately inaccessible discourse of the Mystical Theology.

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The γυμν-/nud-/denud- search produced 58 genuine printed contexts after exercise-family vocabulary and OCR noise were removed. Repeated printings have been retained in the concordance so that the audit remains reproducible.

Table 2. γυμν-/nud- in PG 3

Reference / source	Greek	Latin	English	Significance
Part 1; PG 3, col. 5 — Prolegomena / editorial material	—	lectualium (cap. 4), que. in. Deo esse nequeunt, nuda et simplici enarratione explicat. $ V. Epistolis, — Decem quoque epistole	naked / bare	Literal or figurative naked/bare usage.
Part 1; PG 3, col. 64 — Editorial dissertation / preliminary material	—	adeo ut saxculo septimo, quo Ma- xinius florebat, nuda eorum superesset memoria. AEtote vero. Joannis Scythopolitani (quem labente s&culo sexto	naked / bare	Bare/uncovered realities; non-sexual figurative usage.
Part 1; PG 3, col. 107 — Corderius, Isagoge ad mysticam theologiam	—	viribus divina gratia sublevatis, elarificatis et exornatis, unitatem nuditatemque spi- ritus obtinel, et purum alque indepictum amorem, simplicemque cogitationem ,	naked / bare	Ascetic/contemplative metaphor of spiritual nakedness.
Part 1; PG 3, col. 107 — Corderius, Isagoge ad mysticam theologiam	—	: simplex. vero ipsius anim:e eeulus, nempe pura, nuda, uui- formis, et supra intellectum elevata cogitatio, ma- net apertus. Porro	naked / bare	Philosophical 'bare of form' usage.
Part 1; PG 3, col. 107 — Corderius, Isagoge ad mysticam theologiam	—	Hinc przcognitione facta Siue cognitione, in solo amabili, nudo, simplici et ignoto Deo quiescit. Lux quippe n3 propter ni- miam	naked / bare	Literal or figurative naked/bare usage.
Part 1; PG 3, col. 108 — Corderius, Isagoge ad mysticam theologiam	—	creata, supraque propriam operationem elevata, in vi memoraliva nudatur omnibus imaginibus, el meram puritatem atque sinplicitatem sentit; in vi intellectiva	stripped / made bare	Ascetic/contemplative metaphor of spiritual nakedness.
Part 1; PG 3, col. 125 — De coelesti hierarchia	—	imaginibus induit ; quocirca coguitioni nostra, nou tam nuda, quam vestita quasdam aceommodata. videntur. lnduunt igitur sapientes merilo, sicul diximus,	naked / bare	Ascetic/contemplative metaphor of spiritual nakedness.
Part 1; PG 3, col. 311 — De coelesti hierarchia	—	S. ΡΙΟΝΥΒΗ vMiuxerat ejusmodi visionem : non enim nudas res e! essentias prophetae videbant, sed zenigmata sym- bolaque ab angelis	naked / bare	Bare/uncovered realities; non-sexual figurative usage.
Part 1; PG 3, col. 329 — De coelesti hierarchia	τίνες οἱ πόδες, τίνα τὰ πτερὰ, τίς ἡ γυμνότης, τίς ἡ ἀμφίασις, τίς ἡ Ἰαμπρὰ ἐσθὴς, τίς ἡ ἱερατικὴ, τίνες	—	nakedness	Literal or figurative naked/bare usage.
Part 1; PG 3, col. 329 — De coelesti hierarchia	—	pectus, quod dorsum, qui pedes, que ala', que nuditas, quod indumentum, que lucida vestis, que sacerdotulis, que zümm, qum wirge,	nakedness	Literal or figurative naked/bare usage.
Part 1; PG 3, col. 335 — De coelesti hierarchia	—	se toto sine admistione ac gravitate sursum fertur; nuditas vero caiceorumque privatio, virtutem illam abstractam et expeditam, el puram ab	nakedness	Literal or figurative naked/bare usage.
Part 1; PG 3, col. 335 — De coelesti hierarchia	χαὶ ἀθαρῶς ἐπὶ τὸ ὑψηλὸν ἀναγόμενον᾽ τὸ δὲ γυμνὸν καὶ ἀνυπόδετον, τὸ ἄφετον, χαὶ εὔλυτον, καὶ ἄσχετον, χαὶ καθαρεῦον τῆς	—	naked / bare	Barefoot/naked symbolism: freedom from external attachment.
Part 1; PG 3, col. 336 — De coelesti hierarchia	—	Ceterum, cum rursus simplex illa et multiformis sapientia nudos quoque vestial, eL quadam iis vasa wadat 131 circumferenda; agedum ipsa	naked / bare	Philosophical 'bare of form' usage.
Part 1; PG 3, col. 355 — De coelesti hierarchia	—	agilitatem, qua sine. admistione gravitatis prompte sursum fertur. Nudilas vero calecorumque privatio, virtutem ^orum abstraetam denotat, et à rebus infimis	nakedness	Literal or figurative naked/bare usage.
Part 1; PG 3, col. 355 — De coelesti hierarchia	—	locus enim, iv quo. stas, sunctus cst d. Nudipes enim liber est ao omni ex- lrinseco impedimento. Spiritus ilaque. nudipedes	barefoot / bare-footed	Barefoot/naked symbolism: freedom from external attachment.
Part 1; PG 3, col. 355 — De coelesti hierarchia	—	est ao omni ex- lrinseco impedimento. Spiritus ilaque. nudipedes V Had, vn, 322. ܐ‎ Exod. ut, 5. S. DIONYSII AREOPAGIT	barefoot / bare-footed	Barefoot/naked symbolism: freedom from external attachment.
Part 1; PG 3, col. 356 — De coelesti hierarchia	καὶ πρὸς τὸ ἀνωφερὲς ἂν παὶ Τὸ δὲ γυμνὸν καὶ ἀνυπόδετον τὸ ἄφετον αἱ πρὸς τὰ κάτω εὔλυτόν τε καὶ	—	naked / bare	Barefoot/naked symbolism: freedom from external attachment.
Part 1; PG 3, col. 356 — De coelesti hierarchia	τύπος, ἐν ᾧ Ἱστασαιι ἄγυς ἐστιν. Ὁ γὰρ γυμνοποδῶν ἐλεύθερός ἐστι παντὸς ἑξωτερικοῦ ἐφο-χίου. Γυμνο- ποδεῖν μὲν λέγονται χϑὶ οἱ	—	barefoot / bare-footed	Barefoot/naked symbolism: freedom from external attachment.
Part 1; PG 3, col. 356 — De coelesti hierarchia	Ὁ γὰρ γυμνοποδῶν ἐλεύθερός ἐστι παντὸς ἑξωτερικοῦ ἐφο-χίου. Γυμνο- ποδεῖν μὲν λέγονται χϑὶ οἱ νι τῶν ἐχτὸς προσθήκης, καὶ διὰ	—	barefoot / bare-footed	Barefoot/naked symbolism: freedom from external attachment.
Part 1; PG 3, col. 357 — De coelesti hierarchia	—	seeundum providentiam. Cocterum eum hze quoque nàtura sua nudos eooperiat, et quasdam iis instru- menta cireumferenda tradat; agedum etiam ista	naked / bare	Literal or figurative naked/bare usage.
Part 1; PG 3, col. 384 — De ecclesiastica hierarchia	—	unde saerameata 5ünt causa στα μίας, not tanquam. nuda signa, ad. quorum exhibilionem Deus confert. gratiam, sed. συ” im continentia	naked / bare	Literal or figurative naked/bare usage.
Part 1; PG 3, col. 385 — De ecclesiastica hierarchia	—	autem yoeat doctrinas de Deo, qux non ex nudo verborum auditu, vel sacrarum doctrinarum pronuntiatione existunt) evadere poterimus, ut pa-	naked / bare	Literal or figurative naked/bare usage.
Part 2; PG 3, col. 390 — De ecclesiastica hierarchia	καὶ ἡ ἱεραρχία τελεῖται.‏ Οὐ γὰρ οἷόν τε γυμνοῖς αὐτοῖς τοῖς θείοις πράγμα-‏ σιν ἐντυγχάνειν, καὶ νοητῶς συνάπτεσθαι, αἰσθήσ.‏ ζῶντας"	—	naked / bare	Literal or figurative naked/bare usage.
Part 2; PG 3, col. 392 — De ecclesiastica hierarchia	—	et illis conimune, qui ne sym- bolis quidem nudis digni suni habiti?) verum etiam ob aliam rationem, quod niuirum congruen-	naked / bare	Literal or figurative naked/bare usage.
Part 2; PG 3, col. 392 — De ecclesiastica hierarchia	—	enim par esi, ut là qui seusu vivunt, nudas ipsas res divinas frequentent, ei ii- tellectualiter iis conjungantur; ideirco per	naked / bare	Bare/uncovered realities; non-sexual figurative usage.
Part 2; PG 3, col. 402 — De ecclesiastica hierarchia	τῶν κα γὴν ἐσχάτων σχέσεων ἀπολύσα- σα "ἢ, γυμνὸν καὶ ἀνυπόδετον ἴστησι πρὸς δυσμὰς ἀφορῶντα, καὶ τῇ τῶν χειρῶν ἀπώσει	—	naked / bare	Barefoot/naked symbolism: freedom from external attachment.
Part 2; PG 3, col. 403 — De ecclesiastica hierarchia	—	exuens, el ad extr mos usque affecius exspolians, nudum et discalcea- Β tum statuit versus occidentem spectantem, nec nou manuum	naked / bare	Barefoot/naked symbolism: freedom from external attachment.
Part 2; PG 3, col. 421 — De ecclesiastica hierarchia	—	retinendo prioris vitz ; 1acirco qui auduci- lur, nudus sistitur. Ad hsc vero, quoniam ab ex- wemis minoribusque prioris vitze	naked / bare	Literal or figurative naked/bare usage.
Part 2; PG 3, col. 422 — De ecclesiastica hierarchia	μετατιθέμενον, μηδεμίαν σχέσιν ἔχοντα ς τὴν προτέραν ζωὴν, γυμνὸς ὁ προσαγόμενος ms Ἔτι δὲ, ἐπεὶ καὶ µέχρι τῶν πρὸς τὴν	—	naked / bare	Literal or figurative naked/bare usage.
Part 2; PG 3, col. 430 — De ecclesiastica hierarchia	οἴομαι, τὸ νοητὸν # τοῦ πρώτου τῶν ἀγαλμάτων ἀπογυμνώσαντας, εἰς τὸ θεοειδὲς αὐτοῦ κάλλος ἔνα- πενίσαι, καὶ τὸν ἑεράρχην ἐνθέως	—	stripped / made bare	Literal or figurative naked/bare usage.
Part 2; PG 3, col. 456 — De ecclesiastica hierarchia	ἐπειδὴ ἐντὸς ἐγενόμεθα, τὸ πρῶ- ποὺ τῶν ἀγαλμάτων ἀπογυμνῶσαι τὰς εἰκόνας τῶν μυστικῶν, καθὰ θείων ὀνομάτων πλατύτε ᾿Αγάλματα δὲ φησι	—	stripped / made bare in symbolic/mystical interpretation	Metaphorical stripping of symbols; mystical semantic control.
Part 2; PG 3, col. 456 — De ecclesiastica hierarchia	τινος τὸ νοητὸν, 6009 τὸ χατὰ θεωρίαν δηλούμενον, ἀπογυμνοῦν ἔπαγγέλλεται. Ἐπειδὲ τοίνυν τύτος ἐστὶ τοῦ Θεοῦ ὁ ἐπίσχοπος, ἴδωμεν πῶς	—	stripped / made bare	Literal or figurative naked/bare usage.
Part 2; PG 3, col. 505 — De ecclesiastica hierarchia	τῆς ἱερᾶς θεοχενεσίας οἱ λειτουργοὶ τὸν τῆς παλαιᾶς ἀπογυμνοῦσιν ds θῆτος, ἔτι πρὸς δυσμὰς εἰς ἀποταγὴν πρὸς ἕω μετάγουσι, (τῆς	—	stripped / made bare	Literal or figurative naked/bare usage.
Part 2; PG 3, col. 525 — De ecclesiastica hierarchia	καὶ ποῖα 'χείρονα. Ὅθεν αὐτοί εἰσι καὶ οἱ ἀπογυμνοῦντες τῆς παλαιᾶς ἐσθῆτος, τῆς ἐχούσης αύμθολον τῆς παλαιᾶς χαχίας " καὶ	—	stripped / made bare	Literal or figurative naked/bare usage.
Part 2; PG 3, col. 549 — De ecclesiastica hierarchia	—	statum [γᾶς duci. Omittenda hie prima illa catechumenorum denudatio, siquidero illa sordium externorum et erroris depositionem exhibet, quocirca fit eminus,	stripping / denudation in ritual initiation	Baptismal/initiatory stripping; direct semantic control.
Part 2; PG 3, col. 582 — De ecclesiastica hierarchia	πρώτως ἐχρίετο ὁ τελούμενος μεθ’ ὃ τῆς ἐσθῆτος ἀπεγυμνοῦτο" ἐνταῦθα ἐν τῷ τέλει, καὶ ταῦτα οὐκ ἀπεικότως, Ἐπειδὴ γὰρ xal	—	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 805 — De divinis nominibus	φασί τινες. Πρῶτον μὲν, ὅτι οὐχ εὑρεθήσεται πώποτε γυμνὴ τοῦ B εἴδους ἀνείδεος " μετὰ εἴδους δὲ, ὡς γοῦν μετέχουσα	—	naked / bare	Philosophical 'bare of form' usage.
Part 3; PG 3, col. 893 — De divinis nominibus	—	meat et. progreditur, niliilque eorum quie sunLsie omnino nudatum est, quin aliquam pote- statem üabest: quin potius potestatem habet vel	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1003 — De mystica theologia	—	ubi simplicia et absoluta, iid est ca quie nude sicuti sunt, sine symbolicis integumen- lis, et sine parabolis, ac sine	barely / without covering in symbolic/mystical interpretation	Metaphorical stripping of symbols; mystical semantic control.
Part 3; PG 3, col. 1003 — De mystica theologia	—	ac revelatione mysteriorum simplici et absoluta, i est nuda et aperta, re woiis symbolis οἱ verbis explicaüone indigentibus, iu raptu	naked / bare in symbolic/mystical interpretation	Metaphorical stripping of symbols; mystical semantic control.
Part 3; PG 3, col. 1008 — De mystica theologia	—	prata erit a4 receptianem Ποῖ, siquidem sit prorsus nuda, et. formis seu imagi- nibus vaeua. in suum semper prineipinm intnens	naked / bare	Philosophical 'bare of form' usage.
Part 3; PG 3, col. 1008 — De mystica theologia	—	aeqnirimus Dei similitudinem. memoria nostra in imaginibus vaeuam nuditatem, iniel- ectus in simplicem veritatem, et voluntas in divinam atrollitur libertatem	naked / bare	Ascetic/contemplative metaphor of spiritual nakedness.
Part 3; PG 3, col. 1027 — De mystica theologia	—	substantiam ineffabilis, et. plusquam incognita, nullum penitus, ne nudum quidem vestigium post se relinquens, nec ullo modo uotionem sui, quid	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1028 — De mystica theologia	—	removendo et negando, ipsum quodammodo nobis iu semeiipso nudum exhibet, Simili fere exemplo usus Maximus Tyrius, Platonicze seetze philosophus, Serm.1	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1029 — De mystica theologia	—	offertur, et apparet, non tamen inleetus prorsus et denudatus; ast sauctis viris monarchisque Israel nudus, quovis rejecto cognomine (veluti conjugis	stripped / denuded	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1029 — De mystica theologia	—	prorsus et denudatus; ast sauctis viris monarchisque Israel nudus, quovis rejecto cognomine (veluti conjugis amplexibus inhzeren-) astat, et quiescit, quod	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1042 — De mystica theologia	—	Nibil enim quod est ipsum hec per se nudum, polest. intelligentia liquide comprehendi, aut oculis corporis ullo modo cerni, jnerealum	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1061 — De mystica theologia	—	pars animi est. Postea derivat sermonem ad ipsas nudas virtutes sine illis qui cas habent, et ait : Neque sermo	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1063 — De mystica theologia	ταῦτα ἀνά- B. vet τὸν λόγον εἰς αὐτὰς γυμνὰς τὰς δυνάμεις δίχα τῶν ἐχόντων αὐτὰς, καὶ λέγει, Οὗτε λόγος ἐστὶ	—	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1105 — Epistolae	—	sensilia conspicimus. Verum his amoris, ipsa jn seipsis nuda puraque intuenda sunt; sic enim. contemplantes venerabimur fontem vitz, in seipsum	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1105 — Epistolae	συμθόλων. Δεῖ δὲ καὶ ἀποδύντας αὐτὰ ἐφ᾽ ἑαυτῶν γυμνὰ καὶ καθαρὰ γενόμενα ἰδεῖν: οὕτω γὰρ ἂν θεώμενοι σεφθείημεν πηγὴν ζωῆς	—	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1116 — Epistolae	—	Deus populum suum cir- cumsepsit, et qua eum nudavit; et illud Psal. xiv, 10 : In vestitu deaurato , circumdata	stripped / made bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1118 — Epistolae	—	ut sie intel- Tigantur, ut extrinsecus secundum litteram nudam apparet, Non euim sic accipienda sunt sed potius se- cundum sensus	naked / bare	Literal or figurative naked/bare usage.
Part 3; PG 3, col. 1147 — Corderius, Onomasticon Dionysianum	—	Per. metaphoram ah exer- 0960 ܒ‎ Que ἃ nudis fiebant, Div. Nom. eap. 2, $ 9. Γυμνόν, nuditas. Quid mystice	naked / bare	Lexical/index occurrence retained for auditability.
Part 3; PG 3, col. 1147 — Corderius, Onomasticon Dionysianum	nudis fiebant, Div. Nom. eap. 2, $ 9. Γυμνόν, nuditas. Quid mystice signifcot, vida Cel, Hier, eap. 15, $ 3.	—	naked / bare	Lexical/index occurrence retained for auditability.
Part 3; PG 3, col. 1147 — Corderius, Onomasticon Dionysianum	—	fiebant, Div. Nom. eap. 2, $ 9. Γυμνόν, nuditas. Quid mystice signifcot, vida Cel, Hier, eap. 15, $ 3. Δ	nakedness	Lexical/index occurrence retained for auditability.
Part 3; PG 3, col. 1174 — Corderius, Onomasticon Dionysianum	—	Ὑπερχοσμίως, Perionius vertit divinitus: Ambr sius, diriue ac nude; Lansselius, modo sublimio: ac mide; magis ad verbum verto. supermelialiter, 14	barely / without covering	Lexical/index occurrence retained for auditability.
Part 3; PG 3, col. 1192 — Tabula / contents / concluding index	—	quo dor- sum, qui pe-les, que ale, quae nudilas, quod indumentum, quie lucida vestis, quae sacerdotalis, quae zonz, quae vir-	nakedness	Lexical/index occurrence retained for auditability.

What actually matters for our research

Mystical traditions of Scripture and the Gospels

One of the strongest primary-text controls occurs in the Celestial Hierarchy. The text asks what “the mystical traditions of the Scriptures” say about God:

τί λέγουσιν αἱ μυστικαὶ τῶν Γραφῶν παραδόσεις

It then moves through scriptural divine names—Word, Mind, Wisdom, Light and Life—and explicitly invokes the Gospels: ὡς τοῖς ἱεροῖς Εὐαγγελίοις, “as in the holy Gospels.” The importance is not an exact phrase “Mystic Gospel.” It is the conjunction, in the same argument, of mystical scriptural tradition and Gospel language. Here mystikos can characterize the scriptural tradition by which visible or verbal forms disclose intelligible divine realities.

Mystical transmission, the mysteries of the kingdom, and restricted initiation

The material transmitted with the Ecclesiastical Hierarchy becomes still closer to the architecture under investigation. In the Pachymerian paraphrase, the apostles transmit the meanings of Scripture μυστικῶς, “mystically,” not in uncovered concepts but in sacred symbols. The same discussion immediately appeals to Jesus’ saying to the apostles that it has been given to them to know “the mysteries of the kingdom of God.” It then says that divine things were handed down both in writing and without writing, and that the inner reasons of the symbols are not disclosed to everyone. They belong to holy men and are not to be exposed to those who are still catechumens.

This is a particularly useful semantic complex: Scripture → apostolic transmission → mystically transmitted meaning → mysteries of the kingdom → sacred symbols → written and unwritten transmission → restriction from catechumens → initiation. Because this is later commentary rather than evidence for Clement’s second-century practice, its value is semantic rather than historical. But it demonstrates very clearly that Christian readers could place scriptural material, restricted interpretation, initiation and mystikos inside one conceptual system.

The Lord’s supper: mystical bread, the cup, and mysteries reserved to the disciples

The Eucharistic material is even more striking. In the exposition of the synaxis, the “divine bread” and “cup of blessing” are set forth while there is a μυστικὴ καὶ ὑπερκόσμιος ἀνάῤῥησις, a “mystical and supramundane recitation,” of the sacred tablets. The same complex then recalls the Lord’s supper. In the paraphrase we read:

Καὶ αὐτῷ γὰρ τοῦ μυστικοῦ ἄρτου καὶ τοῦ ποτηρίου μεταδοὺς, τὰ μυστήρια μόνοις τοῖς μαθηταῖς, μετὰ τὸ ἐξελθεῖν ἐκεῖνον ἐκ τοῦ δείπνου...

“For after giving even to him a share of the mystical bread and the cup, he handed on the mysteries to the disciples alone, after that man had gone out from the supper...” The Latin parallel is equally explicit: Cum enim ipsi mysticum panem calicemque tradidisset, mysteria solis discipulis tradidit, postquam Judas ... a coena surrexisset.

This is the strongest PG 3 contribution to the proposed Mystic-Gospel/Paschal architecture. It joins the Lord’s supper, mystical bread, the cup, disciples, a restricted handing-on of mysteries, and the departure of Judas in a single narrative-theological complex. A little later the same exposition identifies a “mystical vision” with the Apocalypse of John and John’s Gospel with “supramundane theology,” before saying that these sacred writings are joined to the holy sacraments. Again, this does not historically identify Clement’s Mystic Gospel, but it supplies unusually close later semantic architecture.

Mystical theology as advanced and guarded knowledge

The Mystical Theology itself repeatedly places mystikos in the field of ascent beyond ordinary sensation and intellection. Timothy is told to leave the senses and intellectual operations behind in the “mystical contemplations.” The accompanying commentary defines mystical theology through what cannot be stated in ordinary propositions and repeatedly joins it to the ineffable, hidden and inaccessible.

Especially important is the warning against allowing the uninitiated to hear these things. The commentary distinguishes those who have faith in Christ but have not attained more perfect knowledge from the wholly uninitiated, and then warns: ὅρα μή τις ἐκ τούτων τῶν μυστικῶν ἐπακούσηται—“see that none of these hears the mystical things.” Here “mystical” is not merely decorative language. It denotes material whose reception presupposes an advanced condition of the hearer.

Baptismal nakedness is explicit

PG 3 supplies unusually strong semantic control for gymnos in an initiatory setting. In the baptismal rite of the Ecclesiastical Hierarchy, the candidate is stripped of the former life and brought forward nudum et discalceatum, “naked and barefoot,” facing west in renunciation before being turned toward the east and the divine light. The accompanying explanation is equally explicit: qui adducitur, nudus sistitur—“the person who is brought forward is stationed naked”—and his clothing is removed down to the feet because he is to be freed from the attachments of the former life.

The Greek commentary makes the ritual setting unmistakable. The deacons are described as οἱ ἀπογυμνοῦντες τῆς παλαιᾶς ἐσθῆτος, “those stripping [him] of the old garment,” and the person is explicitly τὸν τῷ βαπτίσματι προσερχόμενον, “the one approaching baptism.” Elsewhere the commentary speaks directly of catechumenorum denudatio, “the stripping of the catechumens.” In PG 3, therefore, bodily stripping can be a concrete ritual act whose meaning is renunciation, purification and transition to illumination.

The closest semantic bridge between “mystical” and “naked”

Epistle IX to Titus provides perhaps the most useful single passage for controlling both investigations at once. The fathers of the ineffable wisdom disclose through hidden and daring enigmas:

τὴν θείαν καὶ μυστικὴν καὶ ἄδατον τοῖς βεβήλοις ἀλήθειαν

“the divine and mystical truth inaccessible to the profane.” Ordinary readers see the divine mysteries only through the sensible symbols attached to them. The text then says that one must strip those coverings away and behold the realities themselves:

Δεῖ δὲ καὶ ἀποδύντας αὐτὰ ἐφ᾽ ἑαυτῶν γυμνὰ καὶ καθαρὰ γενόμενα ἰδεῖν.

“One must strip them and see them in themselves, become naked and pure.” The Latin parallel says that the realities are to be contemplated in seipsis nuda puraque, “naked and pure in themselves.” This is an unusually valuable control because mystical truth, secrecy from the profane, sensible symbols, stripping, and nakedness occur in the same argument. Nakedness here is the removal of symbolic coverings so that the hidden divine reality can be contemplated directly.

PG 3 — Result

PG 3 makes a substantial positive contribution to the semantic side of the Mystic Gospel investigation. Its strongest material does not depend on finding the exact expression “Mystic Gospel.” Instead, it repeatedly joins mystical Scripture, Gospel material, apostolic transmission, mysteries of the kingdom, restricted disclosure, initiation, sacred symbols and sacramental interpretation. Most strikingly, the Eucharistic exposition places the Lord’s supper, mystical bread, the cup and mysteries handed only to the disciples inside one complex. As later evidence this cannot establish what Clement historically meant, but it shows that the proposed combination of “mystical,” Gospel/scriptural tradition, initiation and the supper is entirely intelligible within Christian semantic development.

For the nakedness investigation, PG 3 is even more concrete. Baptismal candidates are literally stripped and described as naked, while Epistle IX uses nakedness for realities stripped of the sensible symbols that conceal mystical truth. Thus this volume supplies two powerful positive semantic controls for gymnos: ritual initiatory stripping and metaphorical stripping of sacred symbols to expose hidden truth.

PG 4 — μυστικ-/mystic- and γυμν-/nud-

PG 4 is the fourth volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

For control against missed OCR hits, the volume was divided into three roughly equal sections: Part 1 = pp. 1–190; Part 2 = pp. 191–379; Part 3 = pp. 380–568. Each section was searched independently before the results were combined.

The μυστικ-/mystic- audit produced 87 searchable printed occurrences, including recoverable OCR variants such as μυστιχ-, mygtic-, and mynic-, representing roughly 49 distinct contexts once bilingual parallels and repeated title-lines are collapsed.

Table 1. μυστικ-/mystic- in PG 4

Reference/source	Greek	Latin	English	Significance
PDF p. 21, Maximus, scholia on the Celestial Hierarchy	τὰς ἐνταῦθα μυστικὰς παραδόσεις	—	“the mystical traditions here”	The traditions expressed through symbolic forms are explicitly called mystical traditions.
PDF p. 26, Maximus, scholia	ἀλλὰ μυστικῶς τε ἐξηλλαγμένως	—	“but mystically and in a transformed manner”	“Mystically” marks a non-literal transformation of symbolic language.
PDF pp. 34–35, Maximus, scholia	τῶν ἐννέα ταγμάτων μυστικῶς ἀπομνημονεύει	—	“he mystically recalls the nine orders”	Mystical language functions as an interpretive mode for the heavenly hierarchy.
PDF p. 45, Maximus, scholia	μίμημα τῆς ἄνω μυστικῆς ἱεραρχίας τὰ ἐν τῇ Ἐκκλησίᾳ γινόμενα σήμερον	ea quae hodie in Ecclesia fiunt esse imitationem supernae mysticae hierarchiae	“the things done today in the Church are an imitation of the heavenly mystical hierarchy”	Important liturgical usage. The comment immediately speaks of priests sealing those who approach the sacrament with the life-giving cross.
PDF p. 66, Maximus, scholia	τὰ θεῖα καὶ μυστικά	—	“the divine and mystical things”	The mystical is sacred material that must not be exposed irreverently to the profane.
PDF p. 69, Maximus, scholia	διὰ λόγου ἀγράφου τὰ μυστικὰ παρεδόθη	—	“the mystical things were handed down through an unwritten discourse”	Especially important for restricted tradition: mystical teaching is explicitly linked with unwritten transmission.
PDF p. 69, Maximus, scholia	ἀσφαλῶς δεῖ λαλεῖν μυστικά	tuto mystica dicenda sunt	“mystical things must be spoken safely/cautiously”	Clear control for guarded communication of mystical teaching.
PDF p. 79, Maximus, scholia	ὅσα τοιαῦτα μυστικά	—	“such mystical things as these”	The language occurs in a sacramental exposition involving forgiveness, eternal life, and divine gifts.
PDF p. 79, Maximus, scholia	ἀρχισύμβολον ... τὸ μυστικὸν τοῦ Κυρίου δεῖπνον	mysticam Domini coenam	“the mystical supper of the Lord”	One of the strongest PG 4 witnesses: the Lord’s supper is explicitly “mystical” and functions as the archetypal sign of the mysteries.
PDF p. 79, Maximus, scholia	τοῦ μυστικοῦ ἄρτου καὶ τοῦ ποτηρίου	mystici panis et calicis	“of the mystical bread and cup”	Eucharistic use. Judas participates in the mystical bread and cup, while the scholion distinguishes this from the mysteries subsequently given to the disciples.
PDF p. 79, Maximus, scholia	ἐπὶ τὰ ἀόρατα καὶ μυστικά	ad ea quae non videntur, et ad mystica	“to the invisible and mystical things”	Visible ritual leads to invisible mystical realities.
PDF p. 80, Maximus, scholia	εἰκόνας τῶν ἀοράτων καὶ μυστικῶν	eorum quae non videntur et mysticorum imagines	“images of the invisible and mystical things”	Symbols are representations of invisible mystical realities.
PDF p. 86, Maximus, scholia	τῆς μυστικῆς διανεμήσεως	—	“of the mystical distribution”	Sacramental distribution is described with the adjective μυστικός.
PDF p. 87, Maximus, scholia	τῇ θείᾳ μυστικῇ εὐωδίᾳ	—	“the divine mystical fragrance”	Mystical language is attached to participation in a sacred divine reality.
PDF p. 90, scholia, Latin translation	—	Mystice omnino consummati	“wholly consummated mystically”	Liturgical/sacramental completion.
PDF p. 102, Maximus, scholia	οἱ σκώπτοντες τὰ μυστικὰ ἡμῶν	irridentes mystica nostra	“those who mock our mystical things”	The context immediately discusses objections to infant baptism, placing μυστικά in a concrete ecclesial-sacramental setting.
PDF p. 129, Maximus, scholia	τὰ μὲν ὑψηλὰ καὶ μυστικὰ ἄρρητα τοῖς πολλοῖς δεῖ φυλάττειν	quae sublimia sunt et mystica, tecta in vulgo et inexplicata servare oportet	“the lofty and mystical things must be kept unspoken to the multitude”	Very strong restricted-teaching vocabulary: elevated mystical material is explicitly withheld from the many.
PDF p. 130, Maximus, scholia	διαβιβάζοντες αὐτὰ μυστικῶς	ipsasque mystice ad inferiores angelos ... trajicientes	“transmitting them mystically to the lower angels”	Mystical transmission within a hierarchy.
Repeated titles/headings: PDF pp. 218, 225, 234, 265, 274, 277, 318, 320, 430, 446, 484, 498, 561	Περὶ μυστικῆς θεολογίας	De mystica theologia; OCR variants De mynica theologia, etc.	“On Mystical Theology”	Repeated printed title and cross-reference occurrences are retained here as a single auditable group rather than silently discarded.
PDF p. 218, Maximus, scholia	οὐ πάσι ... μεταδοτέον τῶν μυστικῶν	Mysteria non esse promiscue omnibus communicanda	“the mystical things are not to be communicated indiscriminately to everyone”	One of the clearest statements in the volume connecting mystical material with restricted recipients.
PDF p. 219, Maximus, scholia	ἀμυήτους ... τοὺς τῶν μυστικῶν ἀμετόχους	—	“the uninitiated ... those who have no share in the mystical things”	Explicitly connects μυστικά with initiation: the ἀμύητοι are defined by non-participation.
PDF p. 236, scholia	διὰ τὸ μυστικὸν τῶν δογμάτων	—	“because of the mystical character of the doctrines”	Mystical doctrine requires investigation together with divine grace.
PDF p. 252, Pachymeres / scholia	—	sacras descriptiones declarativas sensus mystici	“sacred descriptions expressive of a mystical sense”	Scriptural imagery is explicitly said to disclose a mystical sense.
PDF p. 255, scholia	τὴν μὲν ἀπόρρητον καὶ μυστικήν ... καλῶν συμβολικήν	arcanam et mysticam ... symbolicam	“calling the secret and mystical [tradition] symbolic”	Important equation of secret/mystical and symbolic modes of theological transmission.
PDF p. 256, scholia	τὸ ἄρρητον, ἤτοι μυστικόν ... ὡς ἐν τῷ νομικῷ τὸ ἀληθὲς πάσχα ... Χριστός	—	“the ineffable, that is, the mystical ... as in the legal [type], the true Pascha ... Christ”	Major passage for the present investigation. Mystical/ineffable truth concealed within symbols is illustrated immediately through the true Pascha, Christ.
PDF pp. 256–257, scholia	διὰ τῶν μυστικῶν, ἤτοι συμβολικῶν αἰνιγμάτων	per mystica, hoc est symbolica aenigmata	“through mystical, that is symbolic, enigmas”	Mystical interpretation is explicitly symbolic and leads the mind toward ineffable mysteries through illumination rather than ordinary discursive instruction.
PDF pp. 256–257, scholia	ἡ τοιαύτη μὲν μυστικὴ θεολογία ...	talis quidem mystica theologia operatur	“this kind of mystical theology operates ...”	The surrounding passage connects mystical theology, sacramental participation, sanctification, silence, illumination, and initiation.
PDF p. 269, apparatus/comment	—	per mysticam caeremoniam	“through a mystical ceremony”	Later ritual terminology attached to interpretation of the miraculous solar event.
PDF p. 271, apparatus/comment	—	ad Christum mystica atque arcana ...	“toward Christ through a mystical and hidden reference”	Christological interpretation is called mystical and hidden.
PDF p. 272, apparatus/comment	—	mystica disciplina; mysticis ... caeremoniis; mysticae theologiae effectus	“mystical discipline”; “mystical ceremonies”; “the effect of mystical theology”	A concentrated cluster connecting initiation, participation in sacred gifts, sanctification, ritual and mystical theology.
PDF p. 278, scholia	κρύφιον δὲ διὰ τὸ μυστικὸν τῶν δογμάτων	—	“hidden because of the mystical character of the doctrines”	Repeated formulation of doctrinal secrecy.
PDF p. 293, scholia	τὴν μὲν ἀπόρρητον καὶ μυστικὴν παράδοσιν τῆς Γραφῆς	arcanam quidem et mysticam Scripturae traditionem	“the secret and mystical tradition of Scripture”	Especially important: Scripture itself possesses a secret/mystical mode of tradition mediated by symbols.
PDF p. 293, scholia	ἄρρητον ἤτοι μυστικόν	arcanum est seu mysticum	“ineffable, that is, mystical”	Direct lexical association of μυστικός with concealed/ineffable meaning.
PDF p. 294, scholia	διὰ τῶν μυστικῶν, ἤτοι συμβολικῶν αἰνιγμάτων	—	“through mystical, that is symbolic, enigmas”	Repeated printing of the symbolic-mystical interpretive mechanism.
PDF p. 294, scholia	τῇ μυστικῇ τῇ παρ’ ἡμῖν ἱερουργίᾳ μυστήρια	—	“the mysteries in our mystical sacred rite”	Direct liturgical application of μυστικός to Christian sacred performance.
PDF p. 294, scholia	τὰ περὶ Χριστοῦ ... μυστικῶς ὑπαγορεύων	—	“mystically declaring the things concerning Christ”	Christological material is transmitted mystically through prophetic symbolism.
PDF p. 301, hymn/encomium	τοῖς ὀνόμασί σου μυστικῶς ... ἀνάπτυξιν	—	“mystically unfolding [the divine teaching] through the Names”	Mystical exposition of the Divine Names.
PDF p. 336, Vita/encomium	τῇ τελείᾳ καὶ μυστικῇ σοφίᾳ	—	“perfect and mystical wisdom”	Mystical wisdom is associated with the advanced/perfected recipient rather than elementary instruction.
PDF p. 339, Vita/encomium	ὑποθήκας διδασκαλικὰς καὶ μυστικὰς διδαχὰς	—	“instructional counsels and mystical teachings”	Restricted apostolic/episcopal teaching is characterized as mystical and is paired with μυσταγωγήματα.
PDF p. 363, Halloix, quotation of Clement of Alexandria	ἵνα ... τὴν μυστικὴν παρ’ Αἰγυπτίων ἐκμάθοι φιλοσοφίαν	ut ... Aegyptiorum mysticam disceret philosophiam	“in order that he might learn the mystical philosophy of the Egyptians”	A quotation from Clement’s discussion of Pythagoras. Important lexical control for Clementine μυστικός, although the subject is Egyptian/Pythagorean philosophy rather than a Gospel.
PDF p. 364, Passion/eclipse discussion; OCR mynica	—	sed mystica signa ...	“but mystical signs ...”	The three hours of darkness at the Passion are compared typologically with Christ’s three days hidden in the tomb. This is a genuine Passion–mystical-sign complex.
PDF p. 389, Halloix, Dionysian quotation	τὰ ἐκεῖ μυστικὰ καὶ ... τοῖς πολλοῖς ἄρρητα	mystica, quae illic facta sunt ... multis ineffabilia	“the mystical things done there ... ineffable to the many”	Mystical events are explicitly treated as unsuitable for full public disclosure.
PDF p. 395, later Latin witness	—	Hugo de S. Victore, in mystica arcae Noe Descriptione	“Hugh of St Victor, in the Mystical Description of Noah’s Ark”	Later title occurrence; retained as part of the lexical audit.
PDF p. 432, Halloix	—	mystica illa, et sicut in vulgus non efferenda	“those mystical things which must not be brought out before the public”	Clear later formulation of mystical material as restricted from general dissemination.
PDF p. 469, apologetic discussion of the synaxis	μυστικαῖς διακοσμήσεσι καὶ ἱερολογίαις	mysticis descriptionibus et sacris locutionibus [OCR damaged]	“with mystical representations/descriptions and sacred discourses”	Applied directly to the sacred synaxis and its sacramental ordering.
PDF pp. 478–479, discussion of John	ἢ τὴν κρυφίαν καὶ μυστικὴν ἐποψίαν τοῦ ... μαθητοῦ ... ἢ τὴν ὑπερκόσμιον Ἰησοῦ θεολογίαν	Aut occultam et mysticam visionem dilecti ... discipuli, id est Apocalypsin; aut supramundanam Jesu theologiam ... id est Evangelium	“either the hidden and mystical vision of the beloved disciple, that is, the Apocalypse; or the supermundane theology of Jesus ... that is, the Gospel”	Important Gospel control. A mystical scriptural revelation and a Gospel are placed side by side within an elevated revelatory register, although the writer distinguishes the two categories.
PDF p. 493, Delrio; OCR mygticum	—	sensum omnem mysticum	“every mystical sense”	Mystical sense is contrasted with interpreters who remain at the level of bare sounds and letters.
PDF p. 496, Damascene testimony quoted by Delrio	ἐν τῇ περὶ τῶν κεκοιμημένων μυστικῇ θεωρίᾳ	in mystica de dormientibus contemplatione	“in the mystical contemplation concerning those who have fallen asleep”	Later reception of Dionysian ecclesiastical interpretation as mystical contemplation.
PDF p. 513, Delrio	—	theologiam symbolicam et mysticam tradidit	“he transmitted symbolic and mystical theology”	Explicit pairing of symbolic and mystical theology.
PDF p. 514, Delrio	μυστικούς ... [λόγους], καὶ ἐν οἷς τελεταὶ ἱεραί	mysticos, et qui sacras initiationes continent	“mystical [discourses], containing sacred initiations”	Extremely useful semantic control: “mystical” discourse is directly associated with sacred initiations and is intentionally obscured so that the uninitiated will not understand it.
PDF pp. 557–560, index	—	Adamas quid sit mystice; Judas ... mystici panis et calicis; Statio et motio mystice quid sint	“what adamant means mystically”; “Judas ... of the mystical bread and cup”; “what rest and motion mean mystically”	Index repetitions preserving three earlier semantic categories: mystical exegesis, mystical Eucharist, and mystical interpretation.

The immediately important results are unusually concentrated. PG 4 explicitly combines mystical language with restricted transmission, initiation, sacramental rites, the mystical supper, Scripture’s hidden symbolic sense, and Christ as the true Pascha. It also preserves a Passion context in which the darkness and burial are treated through “mystical signs.”

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The γυμν-/nud-/denud- search produced 28 genuine printed contexts after exercise-family vocabulary such as γυμνάζω, γυμνάσματα, γυμναστήριον and OCR noise such as manuductio were removed. Repeated printings have been retained in the concordance so that the audit remains reproducible.

Table 2. γυμν-/nud- in PG 4

Reference/source	Greek	Latin	English	Significance
PDF p. 15, introductory scholion	—	ipsis etiam nudis dictionibus	“even in the bare words themselves”	Metaphorical/literary “bare”: exact verbal borrowing without adornment.
PDF p. 54, Maximus, scholia	μὴ γυμνὰ πράγματα καὶ οὐσίας ἐώρων	non vero nudas res et essentias videbant	“they did not behold naked/bare realities and essences”	Important semantic control: γυμνός means unmediated or unveiled reality.
PDF p. 67, scholia	—	neque enim usque ad nudam ...	“not as far as bare/unmediated [apprehension]”	Metaphorical use for direct apprehension without symbolic mediation.
PDF p. 69, Maximus, scholia	γυμνῶς ... γυμνῶς	nude res ipsas divinas tractamus	“we treat the divine realities nakedly/directly”	Adverbial γυμνῶς = openly, directly, without symbolic covering.
PDF p. 80, Maximus, scholia	ἀπογυμνοῦ ...	nudum promittitur	“it promises to uncover / present bare”	Unveiling the intelligible reality concealed in ritual symbolism.
PDF p. 251, Pachymeres / scholia	εἰ γυμνὰ τὰ πράγματα θεασαίμεθα	si ... res ejusmodi nudas contemplabimur	“if we should contemplate the realities naked/bare”	Again denotes realities stripped of symbolic coverings.
PDF p. 256, scholia	—	nuda littera insinuat	“the bare letter indicates”	“Bare” characterizes the literal surface of Scripture in contrast to deeper symbolic meaning.
PDF p. 257, scholia	θεολογίας σαφοῦς ... γυμνῆς προκαλυμμάτων	—	“clear theology, naked of coverings”	A highly explicit use of γυμνός for unveiled theological discourse.
PDF p. 258, scholia, Latin	—	nudae nec ullis ... adumbratae theologiae	“a theology bare and not shaded by coverings”	Latin counterpart to the preceding γυμνή usage.
PDF p. 271, apparatus/comment	—	litteram ipsam nude ac simpliciter	“the letter itself nakedly and simply”	Literal/plain reading.
PDF p. 272, apparatus/comment	—	simplici solum ac nudo mentis conceptu	“by a simple and bare conception of the mind”	Intellectual simplicity; no bodily or sexual implication.
PDF p. 277, Maximus, scholia on Christ	μετὰ σαρκὸς καὶ οὐ γυμνῇ τῇ θεότητι	cum carne, et non sola divinitate	“with flesh and not with naked divinity”	Major semantic control. “Naked divinity” means divinity considered alone, without the flesh assumed by Christ.
PDF p. 284, scholia on the Passion eclipse	ἐγύμνωσε πρῶτον μέρος τὸ δυτικὸν τοῦ ἡλιακοῦ δίσκου	primum denudata est solaris disci pars occidentalis	“the western part of the solar disk was first uncovered”	Physical uncovering/exposure of an object.
PDF p. 293, scholia	—	nuda littera insinuat	“the bare letter indicates”	Repeated contrast between bare literal wording and deeper scriptural meaning.
PDF p. 295, scholia	τὰ ἁπλᾶ καὶ οἷον γυμνά	simplicia et quasi nuda mysteria	“the simple and, as it were, naked mysteries”	Particularly revealing collocation: mysteries themselves may be called “naked” when contemplated without symbolic mediation.
PDF p. 295, scholia	θεολογία ... γυμνὴ προκαλυμμάτων	theologiam apertam et ab involucris nudatam	“theology naked/stripped of coverings”	Nudity language means disclosure and removal of veils.
PDF p. 296, scholia	οὐ γὰρ ἱστορίαν ψιλήν	Non enim nudam historiam ... haud nudam historiam	“not a bare history ... it does not contain bare history”	Latin nudus corresponds to Greek ψιλός here: plain, merely literal, unadorned.
PDF p. 318, biographical material	—	quin etiam nudis verbis	“even in bare words”	Repeated literary use referring to direct verbal borrowing.
PDF p. 359, martyr poem	—	Strictum ... posti ligant / Nudare costas gestiunt	“they bind him stretched to the post; they are eager to strip his ribs/sides bare”	Literal bodily exposure in torture. The context is violent martyrdom, not erotic exposure.
PDF p. 375, Vita	—	istis omnibus nudata	“stripped of all these things”	Metaphorical deprivation: a household stripped of honor, wealth and glory.
PDF p. 380, Vita	—	in frigore et nuditate	“in cold and nakedness”	Pauline ascetic/hardship language: lack of clothing and material deprivation.
PDF p. 419, Vita/martyrdom	—	unicus, et senex, et nudus, et inermis	“alone, old, naked, and unarmed”	Literal vulnerability of a martyr before armed torturers.
PDF p. 434, Vita	—	nudis pedibus	“with bare feet”	Ordinary physical bareness: a king proceeds barefoot in an act of devotion.
PDF p. 478, apologetic discussion	—	enudeavimus	“we laid bare / unfolded”	Metaphorical disclosure of the meaning of scriptural expressions.
PDF p. 493, Delrio quoting Dionysian material	ἤχους ψιλοὺς εἰσδεχομένων	nudos admittunt sonos	“they receive bare sounds”	Especially useful lexical equation: Latin nudos renders Greek ψιλούς, meaning mere/bare sounds without penetrating to meaning.
PDF p. 507, polemical discussion	—	capieri ... atque nudi	“to be taken ... bare/naked”	Exposure/defencelessness imagery in polemical discourse.
PDF p. 524, Delrio	—	nudo ac simplici ... vocabulo	“by the bare and simple term”	Lexical use: a word considered simply and without qualification.
PDF p. 524, Delrio	—	per nudum perfectionis abstractae ... vocabulum	“by the bare term of abstract perfection”	Philosophical/grammatical use of nudus for an abstract term considered in isolation.

What actually matters for our research

1. PG 4 gives unusually strong evidence for the semantic world in which a “Mystic Gospel” could make sense.

The important feature is not simply the frequency of μυστικός. Several passages combine categories that repeatedly matter to the Alexandrian problem. Mystical material is transmitted rather than merely interpreted: one scholion says that “the mystical things were handed down through an unwritten discourse,” another warns that mystical things must be spoken cautiously, and another defines the uninitiated as those who have no participation in the mystical things. Elsewhere the lofty and mystical material is to remain unspoken before the multitude. The conceptual combination is therefore mystical teaching + restricted recipients + transmission + initiation.

The later discussion on PDF p. 514 makes the same combination exceptionally explicit. It describes certain discourses as μυστικούς and immediately characterizes them as containing sacred initiations; they are intentionally obscured so that the uninitiated do not know them. This is not evidence that Clement possessed a text called the Mystic Gospel, but it is strong semantic evidence that “mystical” could naturally characterize a body of sacred discourse whose meaning or contents belonged especially to initiated recipients.

2. The mystical category is deeply embedded in liturgy, supper, Scripture and Pascha.

PG 4 repeatedly links μυστικός with sacramental action. The rites performed in the Church imitate the “heavenly mystical hierarchy”; the Lord’s supper is explicitly τὸ μυστικὸν τοῦ Κυρίου δεῖπνον; the Eucharistic elements are the μυστικὸς ἄρτος and cup; visible rites lead to invisible mystical realities; and Christian sacred performance itself can be called μυστικὴ ἱερουργία. The vocabulary therefore moves freely between Scripture, interpretation, initiation, liturgy and sacred participation.

The strongest single passage for the present Paschal hypothesis occurs on PDF p. 256. The scholion explains the secret or mystical element concealed in symbolic theology and then illustrates the principle with the true Pascha, Christ. The surrounding discussion says that symbolic/mystical enigmas establish contemplative souls in divine realities, that ineffable mysteries are apprehended through silence and divine illumination, and that participation in sacred gifts produces an untaught form of mystagogy. This creates a particularly close conceptual complex: symbol → concealed mystical truth → initiation/mystagogy → sacramental participation → true Pascha = Christ.

A second Paschal complex appears in the discussion of the darkness at the Passion. A poetic witness describes “mystical signs” and correlates the three hours of darkness with Christ’s three days hidden in the tomb. Here the mystical category explicitly encompasses Passion → darkness → burial. Again, this is semantic and liturgical support rather than historical identification of Clement’s Gospel, but it is considerably closer to the proposed “mystical Pascha” architecture than an isolated occurrence of μυστικός would be.

3. PG 4 also gives a useful Gospel control.

The discussion on PDF pp. 478–479 distinguishes two Johannine possibilities: “the hidden and mystical vision of the beloved disciple,” identified as the Apocalypse, and “the supermundane theology of Jesus,” identified as the Gospel. This is useful precisely because Gospel and mystical revelation occupy the same elevated scriptural environment while remaining distinguishable categories. It shows how naturally a Christian writer could discuss a Gospel together with restricted or mystical revelation without requiring the words “Mystic Gospel” to function as a fixed ancient title.

4. γυμνός/nudus is controlled here by exposure, unveiling and deprivation.

The most important γυμνός material is semantic rather than ritual. PG 4 can call realities “naked” when they are apprehended without symbols; theology can be “naked of coverings”; Scripture can be reduced to its “bare letter”; mysteries themselves can be described as ἁπλᾶ καὶ οἷον γυμνά, “simple and as it were naked,” when contemplated without symbolic mediation. Christ is said to act “with flesh and not with naked divinity,” where γυμνός simply means divinity considered by itself.

The literal bodily examples are equally straightforward. A martyr is stripped so that his ribs can be tortured; another is described as old, naked and unarmed before his torturers; Paul’s “cold and nakedness” signifies hardship and deprivation; and nudis pedibus simply means barefoot. The same lexical family therefore ranges naturally across actual bodily exposure, poverty, vulnerability, uncovered objects, stripped abstractions, bare wording and unveiled theological meaning.

PG 4 — Result

PG 4 adds one of the stronger clusters yet encountered for the proposed semantic background of a Mystic Gospel. Its contribution is not an exact Gospel title but a coherent Christian vocabulary in which mystical Scripture, restricted tradition, initiation, sacramental participation, the mystical supper, concealed symbolic meaning and the true Pascha who is Christ belong to the same conceptual world. The p. 256 sequence is particularly important because mystical-symbolic interpretation and Christ as the true Pascha occur inside the same explanatory complex rather than being assembled from unrelated passages.

The Passion material strengthens that result in a different way: “mystical signs” are used in connection with the supernatural darkness, Christ’s death and his three-day concealment in the tomb. PG 4 therefore supplies positive evidence for a Christian semantic movement from scriptural symbolism and initiation into supper, Passion, burial and Paschal interpretation.

For γυμνός, the volume provides strong semantic controls ranging from literal stripping under torture to “naked divinity,” “naked mysteries,” “bare history,” “bare sounds,” and theology stripped of coverings. The governing idea throughout is exposure, deprivation, directness or removal of a covering; the precise force in any passage comes from its surrounding context rather than from γυμνός itself.

PG 5 — μυστικ-/mystic- and γυμν-/nud-

PG 5 is the fifth volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

For control against missed OCR hits, the volume was divided into three roughly equal sections: Part 1 = pp. 1–256; Part 2 = pp. 257–511; Part 3 = pp. 512–766. Each section was searched independently before the results were combined.

The μυστικ-/mystic- audit produced 23 printed occurrences, representing roughly 16 distinct contexts once repetitions and Greek/Latin parallels are collapsed.

Table 1. μυστικ-/mystic- in PG 5

Reference / source	Greek	Latin	English	Significance
PDF p. 83, Pearson, Vindiciae Ignatianae, quoting Clement of Alexandria, Stromata	Ἀμέλει μυστικῶς ὁ Βαρνάβας ...	—	“Assuredly Barnabas [speaks] mystically ...”	Clementine use of μυστικῶς for interpretation of Barnabas.
PDF p. 94, Pearson, prolegomena	—	ad mysticum sensum explicandum [OCR: mycticum]	“for explaining the mystical sense”	Mystical scriptural interpretation.
PDF p. 109, Pearson, prolegomena	—	De mystica theologia	“On Mystical Theology”	Title-reference to the Dionysian work.
PDF p. 136, Pearson, discussion of Tertullian	—	De Ecclesia etiam mystice loquitur [OCR: mysiice]	“He also speaks mystically concerning the Church.”	Recoverable OCR occurrence; mystical interpretation applied to the Church.
PDF p. 140, Pearson on Clement and Origen	—	Origenis mystica quaeque et anagogica ubique sectatur	“He everywhere pursues the mystical and anagogical things of Origen.”	Pairs mystical and anagogical interpretation.
PDF p. 140, same discussion	—	ad mysticam, et anagogicam, tropologicamque doctrinam illustrandam	“for illustrating mystical, anagogical, and tropological doctrine”	Second genuine printed occurrence in the same discussion.
PDF p. 156, Pearson quoting Clement of Alexandria, Protrepticus	τῶν προφητικῶν αἰνιγμάτων τὴν μυστικὴν ἀπολύσηται σιωπήν, Εὐαγγέλιον γενόμενος	—	“that [the Word] might release the mystical silence of the prophetic enigmas, becoming Gospel”	Major Clementine occurrence: mystical concealment and Gospel are joined within one sentence.
PDF p. 156, Latin translation of the preceding Clementine quotation	—	propheticorum aenigmatum mysticum solveret silentium Evangelium factum	“becoming Gospel, [the Word] might release the mystical silence of the prophetic enigmas”	Latin printed counterpart of the preceding Greek occurrence.
PDF p. 164, Pearson quoting Clement, Paedagogus I	Ὦ θαύματος μυστικοῦ!	—	“O mystical wonder!”	Clementine μυστικός applied to the unity of God, Logos, Spirit, and Church.
PDF p. 164, Latin translation	—	O miraculum mysticum!	“O mystical wonder!”	Latin printed counterpart.
PDF p. 397, interpolated Ignatius, Ad Trallianos V	Μὴ γὰρ οὐκ ἐβουλόμην ὑμῖν μυστικώτερα γράψαι;	—	“Could I not have written more mystical things to you?”	Written mystical material whose disclosure is restricted according to the recipients’ capacity.
PDF p. 397, Latin translation	—	Nunquid non poteram magis mystica vobis scribere?	“Could I not have written more mystical things to you?”	Latin printed counterpart of the restricted-writing passage.
PDF p. 538, note to pseudonymous Alexander I material	—	Hanc mysticam et sacram vini cum aqua miscendi caeremoniam	“this mystical and sacred ceremony of mixing wine with water”	Later sacramental language explicitly connected with Christ’s Last Supper.
PDF p. 538, same note	—	mystice usurpatam	“used mystically”	Second printed occurrence in the Last-Supper/Eucharistic discussion.
PDF p. 547, note to pseudonymous Telesphorus material	—	singulari et mystico privilegio	“with a singular and mystical privilege”	Liturgical language for the sacred night; the same discussion compares the night of Christ’s Resurrection.
PDF p. 548, same editorial discussion	—	non sine causa mystica praecepit	“he prescribed it not without a mystical reason”	Mystical explanation of liturgical practice.
PDF p. 548, same discussion	—	Mysticas causas trium sacrificiorum	“the mystical reasons for the three sacrifices”	Second genuine occurrence in the same liturgical discussion.
PDF p. 615, Melito material, editorial note on Isaac	—	mysticum sensum immolationis Isaaci	“the mystical sense of the sacrifice of Isaac”	Sacrificial biblical narrative interpreted mystically.
PDF p. 646, Aristo Pellaeus, editorial discussion	—	mysticam istam principii de Filio expositionem [OCR: myslicam]	“this mystical exposition of ‘the beginning’ as referring to the Son”	Mystical Christological interpretation of Genesis.
PDF p. 646, same discussion	—	hanc mysticam interpretationem	“this mystical interpretation”	Second printed characterization of the interpretation as mystical.
PDF p. 651, editorial discussion of Apollinaris of Hierapolis and Pascha	—	mysticum suum ac Novi Testamenti proprium Pascha Christus obierit	“Christ celebrated/underwent his own mystical Pascha, proper to the New Testament”	Major later semantic witness: Christ’s Passion chronology is explicitly conceptualized as his mystical Pascha.
PDF p. 703, Seniores apud Irenaeum, editorial transition	—	in historia Lot mystica ratione interpretanda	“in the history of Lot interpreted in a mystical manner”	Mystical interpretation of biblical narrative.
PDF p. 706, note on an Irenaean elder and the Cross	—	haec mystica figura Dominicae crucis explicatio [OCR: myslica]	“this mystical explanation of the figure of the Lord’s Cross”	Mystical interpretation explicitly attached to the Cross.

The immediately important results are concentrated in three areas: Clement himself joins mystical prophetic concealment with Gospel; the interpolated Ignatian tradition explicitly knows more mystical material that could be written but is withheld from immature recipients; and later material joins mystic- language with Last Supper, sacrifice, Cross, Resurrection-night, and Pascha.

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The γυμν-/nud-/denud- search produced 60 genuine printed contexts after exercise-family vocabulary and OCR noise were removed. Repeated printings have been retained in the concordance so that the audit remains reproducible.

Table 2. γυμν-/nud- in PG 5

Reference / source	Greek	Latin	English	Significance
PDF p. 26, Pearson, prolegomena	—	verba nude et aperte exponantur	“let the words be expounded plainly and openly”	Nude = plainly, without interpretive covering.
PDF p. 44, Pearson	—	omnia plane et nude repraesentemus	“let us represent everything plainly and openly”	Adverbial plainness.
PDF p. 52, Pearson	—	nuda testimonia	“bare testimonies”	Unadorned evidence.
PDF p. 57, Pearson, heading	—	ex nudo titulo apocryphorum	“from the bare title ‘apocrypha’”	A designation considered without further evidence.
PDF p. 58, Pearson	—	nudum Ignatii nomen	“the bare name of Ignatius”	A name standing by itself.
PDF p. 59, Pearson	—	an id nude dicit?	“does he say it plainly?”	Adverbial directness.
PDF p. 60, Pearson	—	Nudum enim hic Ignatii nomen ponitur	“Here the bare name of Ignatius is given.”	Repeated lexical use of nudus for an isolated name.
PDF p. 60, Pearson	—	ex voce nuda apocrypha	“from the bare word ‘apocrypha’”	A word considered without contextual qualification.
PDF p. 60, Pearson	—	ex nudo titulo	“from the bare title”	Third genuine occurrence on the page.
PDF p. 95, Pearson	—	pura translatio, sive nuda Graecorum verborum redditio	“a pure translation, or bare rendering of the Greek words”	Nuda means literal/unembellished.
PDF p. 105, Pearson, quotation and translation	κελεύει οὖν τὴν κεφαλὴν μὴ εἶναι γυμνήν, ἀλλὰ κεκαλυμμένην	jubet caput minime esse nudum sed coopertum	“he orders that the head not be bare, but covered”	Ordinary literal uncoveredness.
PDF p. 106, repeated Greek printing	τὴν κεφαλὴν μὴ εἶναι γυμνήν, ἀλλὰ κεκαλυμμένην	—	“the head not to be bare but covered”	Repeated printed occurrence retained.
PDF p. 108, Pearson	—	apertam theologiam et velis nudam	“open theology and naked/stripped of veils”	Metaphorical unveiling of theological meaning.
PDF p. 119, Pearson	—	historice rem nude narrat	“he narrates the matter historically and plainly”	Nude = plainly.
PDF p. 139, Pearson, Christological controversy	—	Christum esse purum et nudum hominem	“Christ to be a pure and mere man”	Nudus homo means “mere man,” not bodily nakedness.
PDF p. 141, Pearson	—	nudum hominem	“a mere man”	Christological use.
PDF p. 143, Pearson	—	nudum nomen officii seu ordinis	“the bare name of the office or order”	Abstract lexical bareness.
PDF p. 148, Pearson	—	Christum nudum hominem	“Christ [as] a mere man”	Christological use.
PDF p. 152, Pearson	—	Christum fuisse nudum hominem	“Christ was a mere man”	Christological use.
PDF p. 152, Pearson quoting Tertullian on Ebion	—	qui nudum hominem constituit Jesum	“who made Jesus a mere man”	Second Christological occurrence on the page.
PDF p. 155, Pearson	—	nudum hominem esse asserebat	“he asserted him to be a mere man”	Christological use.
PDF p. 162, Pearson	—	nuda eorum sententia	“their bare proposition”	A proposition considered by itself.
PDF p. 166, Pearson	ψιλὸν ἄνθρωπον	hominem nudum, simplicem, aut vulgarem	“a mere, simple, or ordinary man”	Important lexical control: Latin nudum explicitly renders Greek ψιλόν, “mere.”
PDF p. 189, Pearson	—	nuda suadela	“bare persuasion”	Unadorned persuasion.
PDF p. 193, Pearson	—	objectionem nuda quaestione proposuit	“he proposed the objection as a bare question”	Rhetorical use.
PDF p. 197, Pearson	—	nudam assertionem suam	“his bare assertion”	Unsupported assertion.
PDF p. 210, Pearson	—	praeter nudam assertionem	“apart from a bare assertion”	Repeated rhetorical use.
PDF p. 287, Eucharistic discussion	—	eucharistiam corporis Christi nudam dumtaxat esse figuram	“the Eucharist of Christ’s body to be only a bare figure”	Nuda means merely a figure.
PDF p. 287, same discussion	—	figuram Christi simplicem et nudam	“a simple and bare figure of Christ”	Second Eucharistic use.
PDF p. 304, repeated Eucharistic discussion	—	eucharistiam corporis Christi nudam ... esse figuram	“the Eucharist of Christ’s body [as] a bare figure”	Repeated printing retained.
PDF p. 304, same discussion	—	eucharistiam, etsi nudam corporis Christi figuram	“the Eucharist, even if [it were] a bare figure of Christ’s body”	Second genuine occurrence on the page.
PDF p. 421, interpolated Ignatius, Ad Philadelphenses	ψιλὸν δὲ ἄνθρωπον	Dominum nudum esse hominem	“the Lord to be a mere man”	Again Latin nudus corresponds to Greek ψιλός.
PDF p. 453, spurious Ignatius, Ad Tarsenses, apparatus	ψιλός	homo nudus; variant si nudus	“a mere man”; variant “if [he is] mere”	Printed text and variant both preserve nudus as the equivalent of ψιλός.
PDF p. 457, spurious Ignatius, Ad Antiochenos	Ὁ ... ψιλὸν ἄνθρωπον λέγων τὸν Χριστόν	Qui vero Christum dicit nudum hominem	“whoever says that Christ is a mere man”	Christological, not bodily.
PDF p. 469, spurious Ignatius, Ad Philippenses	Εἰ γὰρ ψιλὸς ἄνθρωπος ὁ Κύριος ...	Si enim nudus homo est Dominus ...	“For if the Lord is a mere man ...”	Another explicit ψιλός / nudus equivalence.
PDF p. 470, spurious Ignatius, Ad Philippenses	καὶ γυμνοῦσθαι κελεύων, ἄρρενας μὲν εἰς ὄψιν θηλειῶν, θηλείας δὲ εἰς ἀκόλαστον ἐπιθυμίαν ἀρρένων	et nudari jubebas, masculos quidem in conspectum feminarum, feminas vero in effrenem marium libidinem	“you ordered them to be stripped, males before the sight of females, and females for the unrestrained lust of males”	Major sexual-nakedness control: stripping is made sexual by explicit display, lust, and the surrounding fornication language.
PDF p. 470, editorial note to preceding passage	γυναικῶν ἀπογυμνώσεις	—	“strippings of women”	Editorial comparison with traditions of ritual/public stripping.
PDF p. 506, Polycarp prolegomena	—	Nuda enim hic Ignatii et Polycarpi nomina ponuntur	“Here the bare names of Ignatius and Polycarp are given.”	Names standing without qualification.
PDF p. 533, pseudonymous papal/decretal material	—	cum omnia nuda et aperta sint oculis ejus	“since all things are naked and open to his eyes”	Biblical/metaphorical exposure before God.
PDF p. 534, pseudonymous papal/decretal material	—	an fames? an nuditas? an periculum? an gladius?	“famine? nakedness? danger? sword?”	Pauline hardship and deprivation.
PDF p. 546, pseudonymous Telesphorus material	—	exspoliari possit jam nudatus	“he who has already been stripped cannot be despoiled [again]”	Metaphorical dispossession.
PDF p. 563, editorial prolegomena on ecclesiastical clothing	—	cooperiens nuditatem suam	“covering his nakedness”	Literal bodily/modesty context involving clothing.
PDF p. 563, same discussion	—	nuditas brachiorum culpabatur	“the nakedness of the arms was censured”	Ordinary bodily bareness and clothing.
PDF p. 563, same discussion	—	nuditas brachiorum culpari poterat	“the nakedness of the arms could be censured”	Second genuine printed occurrence concerning bare arms.
PDF p. 566, pseudonymous papal material	—	nudum hominem fuisse doceret	“he taught that [Christ] was a mere man”	Christological use.
PDF p. 573, editorial discussion of clerical tonsure	—	nudatum a vitiis, spoliatum affectu superfluitatum	“stripped of vices, despoiled of attachment to superfluities”	Moral/ascetic stripping.
PDF p. 584, Melito, editorial notice	—	nullibi nude appelletur Sardensis	“nowhere is he called simply ‘of Sardis’”	Nude = simply, without qualification.
PDF p. 615, Melito catena material	κρατῶν γυμνὸν τὸ ξίφος	strictumque ensem tenebat	“holding the bare/drawn sword”	γυμνός applied to an uncovered/drawn object.
PDF p. 629, Melito, spuria	—	Nudos nos fuderunt in lucem ... nudos nos recipiet terra quae genuit	“Naked we were brought forth into the light ... naked the earth that bore us will receive us.”	Two genuine occurrences within one birth/death and mortality context.
PDF p. 629, same spurious work	—	minus potentes se nudare contendunt	“they strive to strip the less powerful”	Material dispossession.
PDF p. 629, same spurious work	—	subito exeunt de isto saeculo nudi [OCR split across columns: nu- ... di]	“suddenly they leave this world naked”	Recoverable split OCR occurrence: eschatological nakedness at death.
PDF p. 652, notice concerning Apollinaris	—	prius cum illis nuda voce dimicasse	“at first he fought against them with the bare voice [alone]”	Direct speech without written apparatus.
PDF p. 666, Hegesippus material	γυμνῇ λοιπὸν ἤδη τῇ κεφαλῇ	nudo, quod aiunt, capite	“now with bare head, as they say”	Metaphorical openness/boldness: false teaching proceeds openly once the apostles are gone.
PDF p. 699, Irenaeus, proem quoted among the Seniores	ἵνα μὴ γυμνωθεῖσα γένηται κατάφωρος	ne denudatus fiat comprehensibilis	“lest, stripped bare, [error] become plainly apprehensible”	Metaphorical exposure: error disguises itself to avoid being laid bare.
PDF p. 704, Seniores apud Irenaeum	—	simpliciter nudus, et nudis pedibus, et sine domo in montibus conversatur [OCR: oudus]	“simply naked, barefoot, and without a house, living in the mountains”	Ascetic/radical-poverty image; recoverable OCR variant of nudus.
PDF p. 704, same Irenaean context, Matthew quotation	—	nudus fui, et vestistis me [OCR: nudut]	“I was naked and you clothed me.”	Ordinary lack of clothing as an object of mercy.
PDF p. 747, notice concerning Theodotus	—	qui nudum hominem esse Christum asserunt	“those who assert that Christ is a mere man”	Christological recurrence.
PDF p. 747, same notice	—	Christum nudum esse hominem asseruit	“he asserted that Christ was a mere man”	Second printed occurrence.
PDF p. 752, index	—	ex nudo titulo apocryphorum	“from the bare title ‘apocrypha’”	Index repetition retained.
PDF p. 752, index	—	alia quae nudum hominem asserebat	“another [heresy] which asserted [Christ to be] a mere man”	Index repetition of the Christological usage.

What actually matters for our research

1. Clement directly connects mystical concealment and Gospel.

The strongest passage in PG 5 is Pearson’s quotation of Clement of Alexandria on PDF p. 156. Clement describes the silence of Zacharias as anticipating the moment when the Logos, the light of truth, would release “the mystical silence of the prophetic enigmas”, τῶν προφητικῶν αἰνιγμάτων τὴν μυστικὴν ... σιωπήν, by “becoming Gospel,” Εὐαγγέλιον γενόμενος.

This is unusually important because Gospel and mystical meaning are not assembled from separate passages. They form one Clementine sentence and one conceptual movement: prophetic enigma → mystical concealment → Logos → disclosure → Gospel. It does not historically identify Clement’s specifically designated “Mystic Gospel,” but it supplies strong semantic evidence that Clement could understand Gospel precisely as the disclosure of meaning previously enclosed in mystical scriptural concealment.

2. PG 5 knows written mystical material whose disclosure depends upon the recipient.

The interpolated Ad Trallianos asks, Μὴ γὰρ οὐκ ἐβουλόμην ὑμῖν μυστικώτερα γράψαι;—“Could I not have written more mystical things to you?” The author immediately explains the restraint: the recipients are still infants and might be harmed because they cannot yet bear the force of what could be communicated. He then refers to his own capacity to understand heavenly realities and angelic orders.

The historical status of the passage must remain clear: this is interpolated Ignatian material, not secure evidence for Ignatius himself. Semantically, however, it is exceptionally useful. The chain is explicit: mystical material → writing → selective disclosure → capacity of recipients → advanced heavenly knowledge. It demonstrates that Christian usage could apply μυστικός to material that could actually be committed to writing while nevertheless being withheld from readers judged unready for it.

3. The later strata bring mystical language into a Paschal complex.

The discussion of Apollinaris on PDF p. 651 contains the striking expression mysticum suum ac Novi Testamenti proprium Pascha, Christ’s “own mystical Pascha, proper to the New Testament.” The surrounding discussion concerns the dispute over Christ’s final Pascha and specifically moves through his final meal, betrayal, crucifixion, pierced side, burial, and the stone placed upon the tomb. The phrase belongs to the later discussion of the Apollinarian fragments rather than securely to Apollinaris himself, so its value is semantic rather than proof of second-century terminology. But as semantic evidence it is exceptionally close to the architecture under investigation: supper → Passion → crucifixion → burial → mystical Pascha.

The note on PDF p. 538 provides a related liturgical control. The mixing of wine and water is a mystical and sacred ceremony, explicitly traced to Christ at the Last Supper and described as something practiced mystice. The discussion around the Telesphorus material likewise describes sacred liturgical time through a “mystical privilege” and explicitly compares the night of Christ’s Resurrection. PG 5 therefore shows later Christian usage allowing mystical terminology to move naturally among supper, sacrament, Passion, Resurrection, and Pascha.

4. The sexual γυμνός passage supplies an unusually good control for the Letter to Theodore.

The spurious Ad Philippenses on PDF p. 470 actually places stripping in an unmistakably sexual context: γυμνοῦσθαι κελεύων, “ordering them to be stripped,” followed immediately by the specification that males were displayed before females and females exposed to the unrestrained lust of males. The surrounding polemic then invokes a “spirit of fornication.”

This is valuable because it shows what makes nakedness sexual when a Christian Greek text intends a sexual meaning. The sexual force is supplied by the context: bodily display + male/female spectatorship + lust + fornication. The verb γυμνόω itself does not carry that information independently.

5. PG 5 provides exceptionally strong evidence for the broader semantic range of “naked.”

The repeated Christological expression nudus homo is particularly instructive because the Greek explicitly reveals what the Latin means. On PDF p. 166 Pearson gives ψιλὸν ἄνθρωπον and renders it hominem nudum, simplicem, aut vulgarem: a “mere, simple, or ordinary man.” The same equivalence recurs in the interpolated and spurious Ignatian material. Here nudus plainly has nothing to do with an unclothed body. It means something considered by itself, stripped of an additional qualification.

The remaining usages reinforce the same semantic principle. PG 5 has bare names, bare titles, bare assertions, a bare rendering of words, theology stripped of veils, error stripped of its disguise, a bare or drawn sword, bodily nakedness from poverty, nakedness at birth and death, bare feet, and literal stripping of bodies. The common semantic center is exposure, bareness, deprivation, directness, or removal of a covering; the specific force is supplied by the surrounding context.

PG 5 — Result

PG 5 makes a substantial positive contribution to the Mystic Gospel investigation. Most important is Clement’s own movement from prophetic enigmas and their mystical silence to the Logos “becoming Gospel.” The volume then preserves secondary Christian evidence for mystical material that could be written but withheld according to the capacity of its recipients, while its later Paschal material places mystical terminology inside a complex embracing supper, sacrament, Passion, burial, Resurrection, and Pascha. Together these provide unusually strong semantic support for a Christian conceptual world in which an expression such as “Mystic Gospel” could be natural, without by themselves establishing the historical identity or boundaries of Clement’s specifically designated text.

For γυμνός/nudus, PG 5 is equally useful. Its clearest sexual stripping passage supplies explicit sexual markers—mixed-sex exposure, lust, and fornication—while the rest of the corpus demonstrates an enormous non-sexual range, including “mere man,” bare words, bare titles, unveiled theology, poverty, bodily exposure, stripped possessions, and uncovered objects. The strongest semantic conclusion from this volume is therefore that nakedness vocabulary acquires its particular meaning from its context; γυμνός or nudus alone does not specify a sexual meaning.

PG 6 — μυστικ-/mystic- and γυμν-/nud-

PG 6 is the sixth volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

For control against missed OCR hits, the volume was divided into three roughly equal sections: Part 1 = pp. 1–319; Part 2 = pp. 320–637; Part 3 = pp. 638–955. Each section was searched independently before the results were combined.

The μυστικ-/mystic- audit produced 23 printed occurrences, representing roughly 12 distinct contexts once repetitions, bilingual parallels, apparatus variants, and index repetitions are collapsed.

Table 1. μυστικ-/mystic- in PG 6

Reference / source	Greek	Latin	English	Significance
PDF p. 144, Pseudo-Justin (traditionally Justin), Cohortatio ad Graecos 19	τὰ δόγματα τῆς ἑαυτοῦ φιλοσοφίας διὰ συμβόλων μυστικῶς ἐκθεμένος	—	“having set forth the doctrines of his philosophy mystically through symbols”	Explicitly joins mystical exposition with symbolic presentation.
PDF p. 145, Cohortatio ad Graecos	διὰ τινος μετοχῆς ... μόνον Θεὸν ἑαυτὸν εἶναι μυστικῶς διδάσκει	—	“through a certain participial expression he mystically teaches that he alone is God”	Mystical meaning is extracted from the wording of the Mosaic divine name.
PDF p. 146, repeated printing of Cohortatio 19	τῆς ἑαυτοῦ φιλοσοφίας διὰ συμβόλων μυστικῶς ἐκθεμένος [OCR damaged]	—	“having set forth his philosophy mystically through symbols”	Repeated printed occurrence retained for auditability.
PDF p. 147, repeated printing of the Mosaic discussion	μόνον Θεὸν ἑαυτὸν εἶναι μυστικῶς διδάσκει	—	“he mystically teaches that he alone is God”	Repeated printed occurrence retained.
PDF p. 151, Cohortatio ad Graecos	ὅσα δὲ παρὰ Μωϋσέως καὶ τῶν προφητῶν περὶ ἑνὸς Θεοῦ μεμαθηκώς ... ταῦτα μυστικῶς	—	“whatever he had learned from Moses and the prophets concerning the one God ... [he expressed] these things mystically”	Mystical discourse is explicitly connected with material derived from Moses and the prophets.
PDF p. 151, apparatus variant to preceding passage	ὅσα δὲ περὶ ἑνὸς Θεοῦ μυστικῶς προείρηται ...	—	“whatever has previously been said mystically concerning the one God ...”	Separate printed apparatus occurrence.
PDF p. 152, Cohortatio ad Graecos	τὸ μυστικῶς περὶ τῆς ἀϊδιότητος τοῦ θεοῦ διὰ τῆς μετοχῆς εἰρημένον	—	“what was said mystically concerning the eternity of God through the participle”	A particular scriptural grammatical expression carries a mystical theological meaning.
PDF p. 152, apparatus / alternate text	... μυστικῶς μετὰ τὸν ὄντως ὄντα θεὸν ...	—	“... mystically, after the God who truly is ...”	Separate printed μυστικῶς occurrence in an alternate textual form preserved by the apparatus.
PDF p. 158, Cohortatio ad Graecos 29	οὐδὲν ἐκτὸς μυστικῆς θεωρίας τῶν ὑπὸ Μωυσέως εἰρημένων σαφῶς γινώσκειν ἐστὶ δυνατόν	—	“nothing of what was said by Moses can be clearly understood apart from mystical contemplation”	Major hermeneutical occurrence: Mosaic Scripture requires mystical contemplation for clear understanding.
PDF p. 206, editorial note to Justin, Apologia I	—	Davidis verba in mystico sensu accepit Justinus [OCR: mysiico]	“Justin understood these words of David in a mystical sense”	Directly applies “mystical sense” to Christian interpretation of Scripture, here a Psalm read concerning the apostles.
PDF p. 442, Tatian, Oratio adversus Graecos	Δράκων ὁ μυστικός	Draco mysticus	“the mystic dragon”	Two printed occurrences, Greek and Latin, in a pagan/Eleusinian cultic context.
PDF p. 468, Tatian, Oratio adversus Graecos	αὐτὴ ... διὰ τὸ ὅμοιον μυστικωτέρας ... ἠξίωται θεραπείας	—	“she too, because of the resemblance, is deemed worthy of a more mystical cult/service”	Comparative μυστικώτερος in Tatian’s satire of pagan cult.
PDF p. 468, apparatus to preceding passage	Μυστικωτέρας. Reg. 2: μυστικώτερον.	—	“more mystical”; variant “more mystically”	Two additional printed lexical occurrences preserved in the apparatus.
PDF p. 492, Athenagoras, Legatio pro Christianis	Ἀθηλᾶς ... γὰρ ὡς οἱ μυστικώτερον ...	—	“Athena ... as those using the more mystical terminology [call her] ...”	Mystical/initiatory terminology in discussion of pagan divine names.
PDF p. 500, Athenagoras, Legatio pro Christianis	ὅθεν, φασί, μυστικῶς ... ἐπιλεχθῆναι τῇ Ἴσιδι· Εὑρήκαμεν, συγχαίρομεν	—	“whence, they say, it was said mystically to Isis: ‘We have found it; we rejoice together’”	Pagan ritual formula explicitly characterized as mystical.
PDF p. 643, Pseudo-Justin, Expositio rectae confessionis	οὐδὲ τῶν περὶ αὐτὴν μυστικῶς τελουμένων	ne illa quidem, quae circa eam mystice peraguntur [OCR: mygtice]	“not even the things mystically performed/accomplished around it [the divine essence]”	Two printed occurrences, Greek and Latin; mystical divine realities exceed ordinary human comprehension.
PDF p. 851, index to material before the Appendix	—	Draco mysticus, 251	“the mystic dragon, 251”	Index repetition of the Tatian occurrence.
PDF p. 864, index, second cross-reference	—	draco mysticus, 251	“the mystic dragon, 251”	Second index repetition of the same underlying passage.
PDF p. 883, Appendix index	—	ea quae circa illam mystice peraguntur, 423	“the things which are mystically performed around it, 423”	Index repetition of the Expositio rectae confessionis passage.
PDF p. 887, Appendix index, under Mysteria	—	quae circa eam mystice peraguntur, ibid.	“the things mystically performed around it, ibid.”	Second index repetition of the same underlying passage.

The immediately important lexical results are concentrated in the Pseudo-Justin Cohortatio: symbolic exposition can be μυστικῶς, particular scriptural wording can contain a mystical theological meaning, and most strikingly, what Moses says cannot be understood clearly “apart from mystical contemplation.” The editorial note on Justin’s Psalm interpretation independently uses the corresponding Latin category, in mystico sensu, for a Christian reading of Scripture.

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The γυμν-/nud-/denud- search produced 29 genuine printed contexts after exercise-family vocabulary and OCR noise were removed. Repeated printings have been retained in the concordance so that the audit remains reproducible.

Table 2. γυμν-/nud- in PG 6

Reference / source	Greek	Latin	English	Significance
PDF p. 28, Maran, Praefatio, quoting Irenaeus on Adam and Eve	—	Eran[t] utrique nudi (in paradiso) et non confundebantur	“Both were naked in paradise and were not ashamed.”	Literal paradisal nakedness associated with innocence.
PDF p. 29, Maran, Praefatio, patristic discussion of Adam and Eve	τῆς ἐσθῆτος γεγυμνωμένα ... οὐκ ἔτι ... φορητὴ ... ἡ γύμνωσις	veste nudati ... non patienter ferunt se nudari [OCR damaged]	“young children, stripped of clothing, do not naturally blush ... but as they mature they no longer bear nakedness without shame”	Strong bodily/modesty control: nakedness is connected with age, bodily awareness, covering and shame.
PDF p. 37, Maran, Praefatio, citing Tatian	—	Potest autem quisquis nudus ... hoc ornamentum consequi	“whoever is naked can obtain this ornament”	Spiritual/metaphorical nakedness contrasted with the acquisition of a divine ornament.
PDF p. 51, Maran, Praefatio, quoting Irenaeus	—	nude non audet blasphemare suum Dominum	“he does not dare openly/plainly to blaspheme his Lord”	Nude = openly or without disguise.
PDF p. 101, Maran, Praefatio, citation concerning virgins	—	nuda plane fronte	“with a completely bare/uncovered forehead”	Literal uncoveredness used rhetorically for conspicuous boldness or immodesty.
PDF p. 105, Maran, Praefatio, discussion of anti-heretical controversy	πρὸς αὐτοὺς γυμνότερον ἀποδυόμενοι	—	“stripping down against them more openly/directly”	Metaphorical combat language: direct confrontation without protective covering.
PDF p. 112, editorial history of Justin	—	nudum textum Graecum ... exhibere	“to present the bare Greek text”	“Bare” means text without translation or additional apparatus.
PDF p. 205, Justin, Apologia I, quotation of Isaiah	ἄστεγον καὶ γυμνὸν σκέπε [OCR: γνμνόν]	vagum et nudum tege	“shelter the homeless and cover the naked”	Literal nakedness/lack of clothing in a poverty and mercy context.
PDF p. 266, Justin, Dialogus cum Tryphone, quotation of Isaiah	ἐὰν ἴδῃς γυμνόν, περίβαλλε	—	“if you see a naked person, clothe him”	Literal lack of clothing as an object of charity.
PDF p. 353, editorial note to Justin’s Dialogus	—	de nuda regni mille annorum opinione	“concerning the bare opinion of a thousand-year kingdom”	Abstract nudus: an opinion considered simply by itself.
PDF pp. 427–428, Justin, Dialogus cum Tryphone, Noah and Ham	τοῦ γένους τοῦ ἐπιγελάσαντος τῇ γυμνώσει ...	qui nudum patrem irriserat	“the race descended from him who laughed at his father’s nakedness”	Literal familial nakedness and shame in the Noah narrative.
PDF p. 427, apparatus to preceding passage	Τῇ γυμνώσει.	—	“at the nakedness”	Repeated lexical occurrence in the printed apparatus.
PDF p. 436, Tatian, Oratio adversus Graecos, Latin translation	—	illius commentum nudaverunt crepidae	“the sandals laid bare/exposed his trick”	Metaphorical exposure of Empedocles’ deception.
PDF p. 438, commentary on Tatian, quoting Philo	εἰ δέ τις ἐθελήσειε γυμνοτέροις χρήσασθαι τοῖς ὀνόμασιν	—	“if someone wished to use barer/plainer terms”	Clear semantic control: γυμνότερος means plainer or less figuratively clothed language.
PDF p. 445, editorial note to Tatian	—	Dei cognitione non nudam cognitionem intelligere	“by ‘knowledge of God’ understand not bare knowledge [alone]”	“Bare” means knowledge isolated from love and conjunction with the Holy Spirit.
PDF p. 456, Tatian, Oratio adversus Graecos 20	δυνατὸν δὲ παντὶ γυμνητεύοντι κτήσασθαι τὸ ἐπικόσμημα	Potest autem quisquis nudus est hoc ornamentum consequi	“everyone who is naked/destitute can obtain this ornament”	Spiritual nakedness is answered by acquisition of the heavenly “ornament” connected with immortality.
PDF p. 460, editorial note on Tatian and Cynic dress	—	alterum humerum nudatum et exsertum ... seminudi pectoris	“one shoulder uncovered and exposed ... a half-naked chest”	Literal bodily exposure produced by a particular style of clothing.
PDF p. 464, Tatian, Oratio adversus Graecos 30	Τούτων οὖν τὴν κατάληψιν μεμυημένος καὶ πεπαιδευμένος ... ἀποδύσασθαι	Horum cognitione initiatus et instructus, volo instar puerorum infantium exui et nudari	“initiated and instructed in this knowledge, I wish, like infant children, to strip off and be made naked”	Major initiatory semantic control: initiation language and stripping/nakedness occur in the same sentence-complex.
PDF p. 505, Athenagoras, Legatio pro Christianis	—	omnibus nudos bonis	“stripped of all good things”	Metaphorical deprivation rather than bodily nakedness.
PDF p. 574, Theophilus of Antioch, Ad Autolycum II	ἦσαν οἱ δύο γυμνοί, ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο	Eran[t] autem ambo illi nudi, Adam et uxor ejus, et non erubescebant	“Adam and his wife were both naked and were not ashamed”	Literal prelapsarian bodily nakedness without shame.
PDF p. 575, Theophilus, Ad Autolycum II, Genesis narrative	ἔγνωσαν ὅτι γυμνοί ἦσαν ... γυμνός εἰμι ... Τίς ἀνήγγειλέ σοι ὅτι γυμνὸς εἶ;	cognoverunt quod nudi essent ... quia nudus ego ... Quis indicavit tibi quod nudus esses?	“they knew that they were naked ... I am naked ... Who told you that you were naked?”	Six Greek/Latin lexical occurrences in the Fall narrative; nakedness is tied to awareness, fear, shame and covering.
PDF p. 601, Theophilus, Ad Autolycum III, quotation of Isaiah	ἐὰν ἴδῃς γυμνόν, περίβαλλε	si videris nudum, operi	“if you see a naked person, cover him”	Repeated scriptural use for ordinary material need.
PDF p. 656, Appendix, summary of Pseudo-Justin, Quaestiones et responsiones ad orthodoxos CXVI	—	Si Dominus sepulcrales vestes resurgens in sepulcro reliquit, cur ... illum Scriptura aut nudum fuisse ...?	“If the Lord, on rising, left his burial garments in the tomb, why does Scripture not say that he was naked ...?”	Major burial/resurrection control: tomb, burial clothing, Resurrection and nakedness occur together.
PDF p. 659, editorial note to Pseudo-Justin	—	Nudat se imprudens Pelagianus	“the Pelagian unwittingly lays himself bare”	Metaphorical exposure of one’s own position.
PDF p. 668, Pseudo-Justin, Quaestiones et responsiones ad orthodoxos	τὰ τοῦ Χριστοῦ θαύματα ἐν ψιλῇ κεῖσθαι διηγήσει	Christi miracula in nuda posita esse narratione	“Christ’s miracles are set forth in a bare narrative”	Latin nuda renders Greek ψιλή: “bare” means merely literal/plain narration.
PDF p. 699, Pseudo-Justin, Quaestiones et responsiones ad orthodoxos	ἐπὶ τῇ ἑαυτοῦ γυμνώσει αἰσχυνόμενον ... γυμνωθεὶς ᾐσχύνθη	cui sua nuditas pudori esset ... nudatus pudore suffusus est	“ashamed at his own nakedness ... when stripped/naked he was overcome with shame”	Literal Adamic nakedness used to explain cognition of shame.
PDF p. 715, Pseudo-Justin, Quaestiones et responsiones ad orthodoxos CXVI	μετὰ τὴν ἀνάστασιν ἢ γυμνὸν αὐτὸν ὀφθέντα ... μήτε γυμνὸς τοῖς τότε αὐτὸν ὁρῶσιν ἐφαίνετο	Si resurgens Dominus ex monumento linteos in sepulcro reliquit ... post resurrectionem aut nudum apparuisse ... nec nudus his, qui eum tunc viderunt, apparuit	“If the risen Lord left the linen burial cloths in the tomb, why does Scripture not relate that after the Resurrection he appeared naked ...? Yet he did not appear naked to those who saw him.”	Exceptional control passage: Resurrection + tomb + linen burial cloths + possible bodily nakedness are explicitly combined.
PDF p. 878, index to Tatian	—	Statuit instar puerorum exui et nudari, 268	“he resolves to strip off and be made naked like infant children, 268”	Index repetition of Tatian’s initiation-and-stripping passage.
PDF p. 947, Nolte, Conjecturae et emendationes	Οὐδὲ γὰρ ψυχὴ γυμνὴ δεῖται τροφῆς, οὐ σῶμα γυμνὸν ἐστερημένον ψυχῆς	—	“for neither a naked [disembodied] soul needs food, nor a naked body deprived of soul”	Metaphysical use: “naked” denotes soul and body considered separately from one another.

What actually matters for our research

1. PG 6 gives strong evidence for “mystical” as a mode of reading Scripture.

The most important μυστικ- material is concentrated in the Cohortatio ad Graecos. The writer describes doctrines presented “mystically through symbols”, treats the wording of ἐγώ εἰμι ὁ ὤν as containing something spoken μυστικῶς about the eternity of God, and finally makes the principle explicit: οὐδὲν ἐκτὸς μυστικῆς θεωρίας τῶν ὑπὸ Μωυσέως εἰρημένων σαφῶς γινώσκειν ἐστὶ δυνατόν—nothing said by Moses can be clearly understood apart from mystical contemplation.

This is useful for the Mystic Gospel problem because μυστικός here is not merely the adjective attached to a rite. It can characterize the meaning contained in a scriptural text and the mode by which that meaning is apprehended. The editorial tradition makes the same point when it says that Justin understood a Psalm in mystico sensu, applying the Psalm to the apostolic proclamation. The positive semantic sequence is therefore Scripture → wording/symbol → concealed or deeper meaning → mystical interpretation. That does not identify Clement’s Mystic Gospel historically, but it supplies precisely the sort of hermeneutical environment in which a Gospel text could possess specifically mystical significance.

2. Tatian gives a striking initiation-and-stripping combination.

One of the most interesting γυμν-/nud- passages in the volume occurs in Tatian on PDF p. 464. The Greek says that, having been μεμυημένος καὶ πεπαιδευμένος—“initiated and instructed”—in this knowledge, Tatian wishes ἀποδύσασθαι, to strip off. The Latin makes the image even more explicit: Horum cognitione initiatus et instructus, volo instar puerorum infantium exui et nudari—“initiated and instructed in this knowledge, I wish, like infant children, to strip off and be made naked.”

This is a genuinely useful semantic parallel because initiation and stripping belong to the same conceptual movement. The surrounding argument concerns liberation from the powers that enslave humanity and the casting off of evil. The stripping is therefore moral and spiritual rather than an explicit description of a baptismal ceremony, but the combination demonstrates that Christian initiatory vocabulary could naturally coexist with the image of becoming naked or stripped. Tatian’s nearby statement that the one who is nudus / γυμνητεύων can acquire the heavenly “ornament” reinforces the clothing–stripping–spiritual transformation complex.

3. The resurrection-and-linen passage is an unusually close control for the Alexandrian Mark problem.

The strongest γυμνός passage for the present project is Pseudo-Justin, Quaestiones et responsiones ad orthodoxos CXVI, on PDF p. 715. The question begins from the fact that the risen Jesus has left the burial linens in the tomb: Si resurgens Dominus ex monumento linteos in sepulcro reliquit. It then asks why Scripture does not consequently report that after the Resurrection Jesus appeared naked: post resurrectionem aut nudum apparuisse. The Greek gives the same argument with γυμνόν and γυμνός.

This passage combines, in one argument, Resurrection → tomb → burial clothing/linen → naked body. That makes it considerably more important than an isolated use of γυμνός. It is not the same expression as σινδόνα ἐπὶ γυμνῷ, and the author is discussing Jesus rather than the young man of the Alexandrian Mark passage. But as a semantic and narrative control it is unusually close: an ancient Christian writer can move directly from linen left in a tomb to the question whether the person emerging from that burial situation should have been γυμνός. This is precisely the sort of association that must be considered before assigning an erotic meaning to linen-and-nakedness language.

4. The bodily examples continue to make context decisive.

PG 6 also supplies unusually clear ordinary bodily controls. In the discussion on PDF p. 29, very young children can be stripped without embarrassment, whereas increasing bodily maturity makes nakedness something adolescents no longer comfortably endure. Theophilus subsequently quotes the Genesis sequence in full: Adam and Eve are initially γυμνοί without shame; after the transgression they recognize that they are naked, cover themselves, and Adam hides because γυμνός εἰμι, “I am naked.” Elsewhere Justin and Theophilus repeatedly quote the command to clothe the γυμνός poor.

These passages make the semantic mechanism transparent. γυμνός can denote an unclothed body, poverty, vulnerability, shame, spiritual deprivation, plain language, exposed argument, or the removal of figurative covering. Where additional significance arises, it comes from the surrounding narrative. PG 6 is particularly valuable because its strongest potentially initiatory example actually supplies the initiation vocabulary, while its strongest burial example actually supplies the tomb and linen vocabulary.

PG 6 — Result

PG 6 contributes most strongly to the Mystic Gospel investigation at the level of scriptural hermeneutics. The Cohortatio repeatedly describes theological meaning as expressed μυστικῶς and reaches the strong formulation that Mosaic Scripture cannot be clearly understood apart from μυστικὴ θεωρία. Together with the explicit Latin category mysticus sensus for a Christian reading of a Psalm, this provides solid semantic evidence for treating “mystical” as something belonging to the deeper significance of a sacred text, not merely to an external ceremony.

For nakedness, PG 6 is exceptionally productive. Tatian gives the remarkable sequence initiation/instruction → stripping → becoming naked like an infant, while Pseudo-Justin gives an even closer narrative control in which Resurrection → tomb → linen burial cloths → the possibility of appearing γυμνός are joined in a single question. The latter is one of the strongest parallels yet for understanding how burial linen and nakedness could be associated in Christian discourse without the vocabulary itself supplying a sexual meaning.

PG 7-1 — μυστικ-/mystic- and γυμν-/nud-

PG 7-1 is the first part of the seventh volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

For control against missed OCR hits, the volume was divided into three roughly equal sections: Part 1 = pp. 1–204; Part 2 = pp. 205–408; Part 3 = pp. 409–612. Each section was searched independently before the results were combined.

The μυστικ-/mystic- audit produced 27 printed occurrences, representing roughly 17 distinct contexts once repetitions, bilingual parallels, and repeated editorial formulations are collapsed.

Table 1. μυστικ-/mystic- in PG 7-1

Reference / source	Greek	Latin	English	Significance
PDF p. 25, Massuet, preliminary dissertation on Valentinian doctrine	—	ex dispositione mystico modo conditus fuerat [OCR: myslico]	“had been constituted from the dispensation in a mystical manner”	Editorial account of the Valentinian division of Christ.
PDF p. 26, Massuet, preliminary dissertation	—	mysticos quosdam sensus sub aenigmatico verborum cortice delitescentes [OCR: myslicos]	“certain mystical senses lying hidden beneath the enigmatic rind of the words”	Important semantic formulation: mystical meaning is concealed beneath enigmatic wording.
PDF p. 26, same discussion	—	insanasque potius quam mysticas litterarum ac numerorum copulationes [OCR: myslicas]	“combinations of letters and numbers that are insane rather than mystical”	Polemical use concerning later numerical and letter speculation.
PDF p. 26, same discussion	—	de Kabbala mystica conscriptos libros	“books written concerning mystical Kabbalah”	Later editorial use; retained as a genuine printed occurrence.
PDF p. 27, Massuet, preliminary dissertation on the Gnostics	—	mysticae cujusdam scientiae titulo gloriabantur [OCR: myslicae]	“they gloried in the title of a certain mystical knowledge”	Mystical knowledge is associated with the Gnostic claim to superior knowledge.
PDF p. 31, Massuet, preliminary dissertation	—	de mystica nescio qua Triade [OCR: myslica]	“concerning some sort of mystical Triad”	Later philosophical/theological terminology.
PDF p. 37, repeated printing of the preceding discussion	—	de mystica nescio qua Triade [OCR: mysiica]	“concerning some sort of mystical Triad”	Repeated printed occurrence retained for auditability.
PDF p. 47, Massuet, Latin rendering of a Gnostic verse	Μύστας δὲ νόος	Mystica autem mens [OCR: Mytiica]	“but the mystical/initiated mind”	The Latin uses mystica where the Greek speaks of the initiated mind.
PDF p. 70, Massuet, preliminary dissertation on Valentinian redemption	—	Quanti enim sunt hujusmodi sententiae mystici antistites, tot sunt et redemptiones [OCR: myttici]	“As many as there are mystical leaders of this doctrine, so many are the redemptions.”	Connects mystical officiants directly with competing rites of redemption.
PDF p. 70, same discussion	—	mysticis quibusdam ritibus ... initiandos suos consecrabant [OCR: myslicis]	“by certain mystical rites they consecrated those who were to be initiated”	Major semantic witness: mystical rites, initiation, bridal-chamber symbolism, and baptism occur in one complex.
PDF p. 96, Massuet, preliminary dissertation	—	sub mysticis Patris, Filii et Spiritus sancti nominibus [OCR: mysiicis]	“under the mystical names of Father, Son, and Holy Spirit”	Mystical nomenclature in the discussion of heretical formulas.
PDF p. 145, Massuet on Irenaeus and the four Gospels	—	mysticae certe rationes, non demonstrationes [OCR: myslicae]	“certainly mystical reasons, not demonstrations”	Direct Gospel control: Irenaeus’ symbolic reasons for the fourfold Gospel are explicitly called mystical.
PDF p. 145, same discussion	—	quas de numero Evangeliorum mysticas profert rationes	“the mystical reasons which he puts forward concerning the number of the Gospels”	Gospel and mystic- occur in an explicit conceptual combination.
PDF p. 223, Massuet, discussion of Irenaean exegesis	—	interpretationibus hujus generis mysticis et allegoricis	“with mystical and allegorical interpretations of this kind”	Mystical and allegorical scriptural interpretation are explicitly paired.
PDF p. 256, Billi’s interpretation of Irenaeus’ report of Valentinian exegesis	μυστηριωδῶς ... ὑπὸ τοῦ Σωτῆρος διὰ παραβολῶν	tecte ac mystice a Salvatore iis ostensa esse, qui intelligendi facultate praediti sint [OCR: mysiice]	“[they claim these things] were shown secretly and mystically by the Savior to those endowed with the capacity to understand”	Strong restricted-disclosure control: mystical teaching by the Savior is reserved for capable recipients, although this is a Valentinian claim reported by Irenaeus.
PDF p. 325, Irenaeus, Adversus haereses I, Marcosian redemption formula	Ὦ πάρεδρε Θεοῦ, καὶ μυστικῆς πρὸ αἰῶνος Σιγῆς ...	—	“O assessor of God, and of the mystical Silence before the ages ...”	Primary Greek occurrence within a Marcosian ritual/redemption formula.
PDF p. 325, Latin translation of the preceding formula	—	mysticae ... Siges	“of the mystical Silence ...”	Latin printed counterpart of the preceding Greek occurrence.
PDF p. 332, apparatus/comment on Marcosian letter-number speculation	—	nomina enim sex constantia litteris mysticum quid habere contendebant illi haeretici [OCR: mysiicum]	“those heretics maintained that names consisting of six letters possessed something mystical”	Mystical significance attributed to numerical/letter structure.
PDF p. 344, Irenaeus, Adversus haereses I.16	μυστικώτερον ἐπιχειροῦσιν ἀπαγγέλλειν	—	“they attempt to proclaim it more mystically”	Primary Greek use describing Gnostic numerical interpretation.
PDF p. 344, Latin translation of the preceding passage	—	mystice audent annuntiare [OCR: mysiice]	“they dare to proclaim [it] mystically”	Latin printed counterpart.
PDF p. 359, Irenaeus, Adversus haereses I, Latin translation of the redemption discussion	Ὅσοι γάρ εἰσι ταύτης τῆς γνώμης μυσταγωγοί ...	Quanti enim sunt hujusmodi sententiae mystici antistites, tot sunt redemptiones [OCR: mytlici]	“As many as there are mystical leaders of this opinion, so many are the redemptions.”	Primary/repeated form of the redemption-and-mystical-officiants material.
PDF p. 360, Billi’s interpretation of Irenaeus on Marcosian rites	—	ac mysticum munus ... obeunt iis, quos initiant [OCR: mysticum manus]	“and they perform a mystical rite/service for those whom they initiate”	Mystical rite and initiation explicitly combined.
PDF p. 361, old Latin translation of Irenaeus	οἱ μὲν γὰρ αὐτῶν νυμφῶνα κατασκευάζουσι καὶ μυσταγωγίαν ἐπιτελοῦσι ... τοῖς τελειουμένοις	et quasi mysticum conficiunt ... iis qui sacrantur	“and they perform something as mystical ... for those being consecrated/initiated”	Bridal chamber, mystagogy, consecration, redemption, and baptism form one ritual complex.
PDF p. 361, editorial lemma to the preceding translation	—	Mysticum conficiunt iis qui sacrantur	“They perform something mystical for those who are consecrated.”	Repeated printed occurrence preserved in the note.
PDF p. 361, editorial alternative translation	—	mysticis quibusdam ritibus initiandos suos consecrant	“by certain mystical rites they consecrate those who are to be initiated”	Second target occurrence in the note; unusually explicit initiation vocabulary.
PDF p. 366, Irenaeus, Adversus haereses I, Latin translation	—	Igitur horum mystici sacerdotes libidinose quidem vivunt, magias autem perficiunt [OCR: mysiici]	“Therefore their mystical priests live licentiously and practice magic.”	Here sexual misconduct is supplied explicitly by libidinose, not by mystici.
PDF p. 470, Massuet’s note on Irenaeus’ fourfold Gospel argument	—	quattuor esse Evangelia ... et hujus numeri mysticas rationes affert [OCR: mysiicai]	“there are four Gospels ... and he gives mystical reasons for this number”	Repeated later characterization of Irenaeus’ four-Gospel argument as mystical.

The immediately important results are unusually concentrated. Later editorial discussion explicitly describes Irenaeus’ reasoning about the four Gospels as mysticae rationes; the Valentinian material repeatedly combines mystical disclosure with restricted understanding, initiation, redemption, bridal-chamber symbolism, and baptism; and one reported interpretation has the Savior revealing material “secretly and mystically” specifically to those capable of understanding it.

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The γυμν-/nud-/denud- search produced 18 genuine printed contexts after exercise-family vocabulary and OCR noise were removed. Repeated printings have been retained in the concordance so that the audit remains reproducible.

Table 2. γυμν-/nud- in PG 7-1

Reference / source	Greek	Latin	English	Significance
PDF p. 121, Massuet, preliminary dissertation, analogy for exposing heresy	—	qui segregat et denudat silvam	“the one who clears and lays bare the forest”	Metaphorical stripping: removing concealment so the hidden beast/error becomes visible.
PDF p. 129, repeated printing of the preceding analogy	—	qui segregat et denudat silvam	“the one who clears and lays bare the forest”	Repeated printed occurrence retained.
PDF p. 190, Massuet, Eucharistic discussion	—	non nuda meri hominis carne terrena	“not by the bare earthly flesh of a mere man”	Nuda means flesh considered merely as human flesh.
PDF p. 190, same Eucharistic discussion	—	praeter nudam Christi corporis et sanguinis figuram	“apart from a bare figure of Christ’s body and blood”	“Bare” means merely a representation or figure.
PDF p. 195, Massuet, Eucharistic discussion	—	nudis accidentibus panis tribuere	“to attribute [this] to the bare accidents of bread”	Scholastic/metaphysical use; no bodily nakedness.
PDF p. 198, Massuet, Eucharistic discussion	—	panem nudum, et vinum nudum	“bare bread and bare wine”	Two lexical occurrences in one context; nudus means bread and wine considered merely as such.
PDF p. 210, Massuet citing/explaining Irenaeus	—	nude ipsum solum spiritum intelligat	“if one understands the spirit alone, bare/by itself”	Abstract use for something considered in isolation.
PDF p. 230, Leipzig prolegomena on an Irenaean edition	—	loco nudae adjurationis Irenaei	“in place of Irenaeus’ bare adjuration”	Textual/editorial “bare,” meaning the adjuration by itself.
PDF p. 242, Irenaeus, Adversus haereses I	ἡ γὰρ πλάνη καθ’ αὑτὴν μὲν οὐκ ἐπιδείκνυται, ἵνα μὴ γυμνωθεῖσα γένηται κατάφωρος	Error enim secundum semetipsum non ostenditur, ne denudatus fiat comprehensibilis	“Error does not show itself as it really is, lest, stripped bare, it become manifest/comprehensible.”	Strong metaphorical control: γυμνόω/denudare means removing a deceptive covering so the truth becomes visible.
PDF p. 275, Irenaeus on Valentinian distinctions between psychics and spirituals	—	per operationem, et fidem nudam firmantur [OCR: nudaro]	“they are established through works and bare faith”	Abstract “bare faith,” contrasted with the Gnostic claim to perfect knowledge.
PDF p. 304, Irenaeus, Adversus haereses I	ἕκαστον δὲ τῶν εἰρημένων ἀποδοὺς τῇ ἰδίᾳ τάξει ... γυμνώσει καὶ ἀνυπόστατον ἐπιδείξει τὸ πλάσμα αὐτῶν	denudabit et insubstantivum ostendet figmentum ipsorum	“he will strip bare and show their fabrication to be without substance”	Again, nakedness language means exposing falsehood by removing its covering.
PDF p. 331, Irenaeus, Adversus haereses I, Marcosian vision of personified Truth	ἵν’ ἐπίδῃς αὐτὴν γυμνήν, καὶ καταμάθοις τὸ κάλλος αὐτῆς	ut circumspicias eam nudam, et intuearis formositatem ejus; Billi: ut nudam eam conspicias, ejusque pulchritudinem intueare	“so that you may behold her naked and contemplate her beauty”	Major literal/visual nakedness control. Female personified Truth is displayed naked and her bodily form and beauty are contemplated within a Marcosian numerological revelation.
PDF p. 380, Irenaeus, Adversus haereses I, Ophite creation myth	—	cognoverunt semetipsos nudos ... et satiatos coisse invicem carnaliter	“they recognized themselves as naked ... and, being satisfied, joined one another carnally”	Important sexual control: nakedness occurs near sexual intercourse, but intercourse is separately and explicitly marked by carnaliter.
PDF p. 383, Irenaeus, repeated forest/beast analogy	—	qui segregat et denudat silvam	“the one who clears and lays bare the forest”	Primary/repeated metaphor for exposing concealed error.
PDF p. 555, Irenaeus, Adversus haereses IV, quotation of Isaiah	—	Si videris nudum, cooperi eum	“If you see a naked person, cover him.”	Literal nakedness as poverty and material need.
PDF p. 577, Irenaeus, Adversus haereses IV	—	simpliciter nudus, et nudis pedibus, et sine domo in montibus conversatur	“simply naked, barefoot, and without a house, living in the mountains”	Two target occurrences in a hypothetical image of radical dispossession and ascetic poverty.
PDF p. 578, Irenaeus, Adversus haereses IV, Matthew 25 quotation	—	nudus fui, et vestistis me	“I was naked and you clothed me.”	Literal lack of clothing in a mercy/poverty context.
PDF p. 579, editorial note quoting the poem Sodoma on Lot’s wife	—	Durat adhuc, etenim nuda statione sub aethram	“She still endures, standing bare beneath the open sky.”	Physical/object-like exposure of the salt-pillar figure.

What actually matters for our research

1. PG 7-1 gives an explicit Gospel + mystical-reason combination.

Massuet’s discussion of Irenaeus’ famous argument for the fourfold Gospel is unusually relevant. He describes Irenaeus’ appeals to the four regions of the world, four winds, four living creatures, and related correspondences as mysticae certe rationes, “certainly mystical reasons,” and shortly afterward refers again to the mysticas ... rationes which Irenaeus advances concerning the number of the Gospels. The formulation is later editorial Latin rather than Irenaeus’ own surviving terminology, so its value is semantic rather than evidence that Irenaeus himself called a Gospel “mystical.” Nevertheless, it gives a direct example of Gospel + mystical interpretation within the reception of a second-century writer.

2. The Valentinian material joins mystical disclosure, restricted understanding, initiation, baptism and redemption.

The strongest cluster occurs in the material surrounding Irenaeus’ description of the Valentinian and Marcosian rites. Billi says that the heretics claimed certain things were “shown secretly and mystically by the Savior to those endowed with the capacity to understand”. The important semantic sequence is therefore Savior → concealed/mystical disclosure → qualified recipients.

That restricted-disclosure claim then converges with the redemption material. Irenaeus reports numerous competing “redemptions”; the Latin calls their officiants mystici antistites; some construct a bridal chamber and perform mystagogy over those being perfected; others lead candidates to water and baptize them; and Billi renders the rite as a mysticum munus performed for those being initiated. The accompanying note makes the relation completely explicit: mysticis quibusdam ritibus initiandos suos consecrant, “by certain mystical rites they consecrate those who are to be initiated.”

This is hostile evidence about Valentinian practice, not evidence for Clement’s own institution. But as semantic evidence it is exceptionally close to the conceptual field under investigation: restricted knowledge → mystical disclosure → initiation/perfection → redemption → bridal chamber → water/baptism.

3. Zacchaeus and proclamation of the kingdom are placed inside an explicitly “spiritual” category.

Elsewhere in Book I, while explaining Valentinian exegesis, Irenaeus reports their classification of Gospel material into hylic, psychic, and spiritual categories. For the spiritual category they appeal first to Jesus’ saying, “go and proclaim the kingdom of God”, and then immediately to Zacchaeus: “Hurry down, for today I must remain in your house.” Irenaeus adds that they declare these persons to be of the spiritual race.

This is a particularly interesting composite for the present investigation because kingdom proclamation + Zacchaeus + an explicitly spiritual classification occur together in a second-century report of esoteric Gospel interpretation. It does not identify a Secret or Mystic Gospel, and the Zacchaeus material is the familiar Lukan narrative. But it provides positive evidence that Zacchaeus could be drawn into precisely the sort of “spiritual” exegetical system in which ordinary Gospel narrative was assigned a higher significance.

4. Irenaeus preserves a striking Bethany–six days–Jerusalem–Pascha–Passion sequence.

In his argument about the duration of Jesus’ ministry, Irenaeus summarizes the Johannine chronology: after raising Lazarus from the dead, Jesus withdraws to Ephraim; then six days before Pascha he comes to Bethany; from Bethany he ascends to Jerusalem; there he eats the Pascha; and on the following day he suffers.

The importance here is the combination rather than any individual element: raising from the dead → six days → Bethany → Jerusalem → Pascha → Passion. The sequence is canonically explicable from John and is being used by Irenaeus for chronological argument, so it cannot be treated as evidence that Irenaeus knew Alexandrian Mark. It is nevertheless an unusually close second-century control for the broader narrative architecture being investigated.

5. Irenaeus provides unusually clear controls for when nakedness does and does not become sexual.

The Marcosian revelation of “Truth” on PDF p. 331 is the most visually charged nakedness passage. Personified female Truth is brought down so that Marcus may see her γυμνήν, “naked,” and contemplate her κάλλος, her beauty; the text then proceeds through the parts of her body and assigns letters to them. This is genuine bodily and visual nakedness, with beauty and the female form made explicit. Yet the narrative function is revelatory and numerological rather than a description of sexual intercourse.

The Ophite material provides an even sharper semantic control. Adam and Eve recognize themselves as nudi, naked, and shortly afterward the text says explicitly that they coisse invicem carnaliter, “joined one another carnally.” The sexual act is therefore marked by separate sexual language. Nakedness may occur inside a sexual narrative, but nudus itself does not supply “sexual intercourse”; the text supplies carnaliter when that meaning is required.

That result is reinforced by Irenaeus’ other uses: error becomes intelligible when it is γυμνωθεῖσα, stripped bare; a false construction is γυμνώσει, exposed; a destitute person is simply naked and barefoot; and the Gospel command “I was naked and you clothed me” uses nakedness for ordinary material deprivation. The semantic center remains exposure, uncovering, deprivation, or removal of concealment, with the surrounding context specifying what kind of exposure is intended.

PG 7-1 — Result

PG 7-1 makes a substantial contribution to the Mystic Gospel investigation. Its later editorial layer explicitly calls Irenaeus’ reasoning concerning the four Gospels “mystical”; more importantly, Irenaeus’ Valentinian material preserves a coherent semantic complex of restricted mystical disclosure, spiritually capable recipients, initiation, perfection, redemption, bridal-chamber imagery and baptism. The separate juxtaposition of kingdom proclamation and Zacchaeus within an explicitly spiritual Gospel interpretation is especially noteworthy, while the sequence Lazarus raised → six days → Bethany → Jerusalem → Pascha → Passion supplies a second unusually close narrative control.

For γυμνός/nudus, this volume is equally useful. Personified Truth can be displayed naked for contemplation of her beauty; nakedness can occur immediately before explicitly marked carnal intercourse; elsewhere it means poverty, bare feet, exposure of falsehood, or removal of concealment. PG 7-1 therefore strongly reinforces the conclusion that nakedness vocabulary does not independently encode sexual activity: when the context is sexual, the text supplies the sexual cues.

PG 7-2 — μυστικ-/mystic- and γυμν-/nud-

PG 7-2 is the second part of the seventh volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

For control against missed OCR hits, the volume was divided into three roughly equal sections: Part 1 = pp. 1–160; Part 2 = pp. 161–320; Part 3 = pp. 321–480. Each section was searched independently before the results were combined.

The μυστικ-/mystic- audit produced 35 printed occurrences, representing roughly 24 distinct contexts once repetitions, glossary entries, index repetitions, and parallel formulations are collapsed.

Table 1. μυστικ-/mystic- in PG 7-2

Reference / source	Greek	Latin	English	Significance
PDF p. 59, note to Irenaeus V	—	ex mystica interpretatione, quam Irenaeus memorat [OCR: myatica]	“from the mystical interpretation which Irenaeus mentions”	Mystical interpretation applied to the symbolic animals of prophetic Scripture.
PDF p. 71, Irenaeus, Fragment XIV, preserved by Anastasius Sinaita	τῷ ἀνθρώπῳ, καὶ μόνῳ, μυστικῶς δοθείσης, μηδ’ αὐτῆς τῆς γυναικὸς τοῦτο μαθούσης	praeceptum homini, eique soli secreto datum, ne ipsa quidem conscia muliere	“the command having been given mystically to the man, and to him alone, with not even the woman herself having learned it”	Major restricted-disclosure witness: μυστικῶς explicitly describes communication given to one recipient and withheld even from another immediately involved person.
PDF p. 81, editorial introduction to Irenaean fragments	—	mysticos, allegoricosque sensus [OCR: myslicu...]	“mystical and allegorical senses”	Mystical and allegorical meanings are said to be hidden in Scripture.
PDF p. 163, note on ἀναγωγή	ἀπὸ τοῦ ὁβίου sensu ad sublimiora et μυστικώτερα	—	“from the obvious sense we ascend to higher and more mystical things”	Explicitly defines anagogical movement as ascent from surface meaning to something more mystical.
PDF p. 169, note on the garments of skins; Origen quoted	ἀπόρρητόν τινα καὶ μυστικὸν ἔχει λόγον	Addit tamen mysticum sensum	“he nevertheless adds a mystical sense”; “it possesses a certain secret and mystical meaning”	Two printed occurrences. Mystical interpretation is directly paired with ἀπόρρητος, “secret,” in an exegetical discussion of Genesis.
PDF p. 181, Billi’s scholia, quotation of a hymn	Μύστας δὲ νόος	Mystica autem mens	“but the mystical/initiated mind”	Latin mystica renders language of the initiated mind.
PDF p. 185, Billi/Grabe note on Sige	—	mystici ante saecula silentii [OCR: yslici]	“of the mystical Silence before the ages”	Valentinian terminology concerning primordial Silence.
PDF p. 192, note on Marcus and the seventh day	—	Marcus septimam istam diem mystice explicasse [OCR: myslice]	“Marcus seems to have explained this seventh day mystically”	Mystical interpretation of Gospel chronology within Marcosian speculation.
PDF p. 225, Grabe’s note on Genesis 1:1	—	Per “principium” enim mystice “Verbum” sive “Filium Dei” ... intellexerunt [OCR: anyslice]	“By ‘beginning’ they mystically understood the Word, or Son of God.”	Mystical reading identifies a deeper Christological referent beneath scriptural wording.
PDF p. 232, Grabe quoting Origen	Αἱ Γραφαὶ ... πεπληρωμέναι νοημάτων ... ἀπορρήτων καὶ μυστικῶν καὶ δυσθεωρήτων	—	“The Scriptures are filled with meanings that are secret, mystical, and difficult to contemplate.”	Important textual control: Scripture itself is said to contain ἀπόρρητα and μυστικά meanings.
PDF p. 276, Feuardentius on the gifts of the Magi	—	haec mystica donorum intelligentia [OCR: fiiysiica]	“this mystical understanding of the gifts”	The same interpretation assigns gold to the king, incense to God, and myrrh to the tomb.
PDF p. 299, Grabe’s note on the seventy-two nations/languages	—	Ut Irenaei consequentiam seu illationem mysticam intelligas [OCR: iiiygiicara]	“in order that you may understand Irenaeus’ mystical inference”	Mystical inference used to explain scriptural number symbolism.
PDF p. 315, note on “many waters”	—	mystice interpretantur de diversis Spiritus sancti operationibus [OCR: mygiice]	“they interpret it mystically of the diverse operations of the Holy Spirit”	Mystical interpretation of scriptural imagery across the Old and New Testaments.
PDF p. 318, note on circumcision and Philo	—	quatuor affert physicas, et duas mysticas [OCR: myslicas]	“he gives four physical reasons and two mystical ones”	Contrasts physical and mystical significations.
PDF p. 323, Eucharistic note	—	mysticum poculum [OCR: iiiysiicum]	“the mystical cup”	Eucharistic use: the sacred chalice is explicitly called mystical and associated with the blood of Christ.
PDF p. 329, Eucharistic note citing Augustine	—	prece mystica consecratum [OCR: mygti-...]	“consecrated by mystical prayer”	The Eucharistic body of Christ is described as consecrated by a mystical prayer.
PDF p. 330, Feuardentius quoting the Apostolic Constitutions	—	rationale et incruentum ac mysticum sacrificium instituit, quod in mortem Domini per symbola corporis et sanguinis sui celebratur [OCR: inysiicuin]	“he instituted a rational, bloodless, and mystical sacrifice, which is celebrated in remembrance/representation of the Lord’s death through the symbols of his body and blood”	Major Mystic-Pascha semantic witness: mystical sacrifice, Christ’s death, and symbols of body and blood form one liturgical complex.
PDF p. 333, note on Jacob and Esau	—	quia mystice major minorem superaturus erat [OCR: myslice]	“because mystically the elder was to be overcome by the younger”	Typological/mystical interpretation of the patriarchal narrative.
PDF p. 345, Eucharistic controversy, citing Zwingli	—	tertio, mysticum [OCR: mysiicuni]	“thirdly, a mystical [body]”	Later polemical classification of different senses of Christ’s body.
PDF p. 363, note on the Cross	—	haec mystica figurae Dominicae crucis explicatio [OCR: mysiica]	“this mystical explanation of the figure of the Lord’s Cross”	Mystical interpretation explicitly attached to the Cross.
PDF p. 376, note defending the Apocalypse	—	arcanam et mysticam omnino Visionem dilecti discipuli [OCR: myslicam]	“the wholly secret and mystical vision of the beloved disciple”	A canonical Christian writing is explicitly characterized as both secret and mystical.
PDF p. 379, note citing Jerome	—	Mysticam et arcanis plenam expositionem [OCR: Mysiicaui]	“a mystical exposition full of hidden things”	Mystical exposition again explicitly overlaps with the semantic field of hidden/secret interpretation.
PDF p. 381, theological note	—	mystico et spiritali sensu intelligenda sint [OCR: niysiico]	“they are to be understood in a mystical and spiritual sense”	Direct pairing of mystical and spiritual interpretation.
PDF p. 387, note on Irenaeus, Victor, Pascha, and Eucharistic communion	—	utpote a mystico ejusdem Christi corpore alienis [OCR: mygiico]	“as being alienated from the mystical body of the same Christ”	Important Paschal/Eucharistic context: the discussion concerns Paschal observance, episcopal communion, and transmission of the Eucharist.
PDF p. 408, Glossarium Latinum	μυστηριωδῶς; μυσταγωγία	Mystice; Quasi mysticum; Mysticus ritus; mysticum munus	“mystically”; “as something mystical”; “mystical rite”; “mystical service/office”	Four printed target occurrences. The glossary explicitly associates Latin mysticus with mystery and mystagogy vocabulary.
PDF p. 413, general index	—	Triade nescio qua mystica	“some sort of mystical Triad”	Index repetition of an earlier editorial occurrence.
PDF p. 426, general index under Evangelium	—	Mysticae hujus numeri rationes [OCR damaged]	“the mystical reasons for this number”	Index repetition of the discussion of why there are four Gospels.
PDF p. 427, general index	—	Quatuor animalibus Ezechielis mystice significatum	“mystically signified by the four living creatures of Ezekiel”	Index repetition of the symbolic interpretation connected with the fourfold Gospel.
PDF p. 435, general index	—	Magorum munerum mystica significatio [OCR: myslica]	“the mystical signification of the gifts of the Magi”	Index repetition of the interpretation in which myrrh signifies the tomb.
PDF p. 459, general index under Jesus	—	Ejusdem litterarum numerus mysticum quid continet	“the number of its letters contains something mystical”	Index occurrence concerning Gnostic numerical speculation on Jesus’ name.
PDF p. 461, general index	—	Pelliceae protoparentum tunicae mystice ab Origene explicantur [OCR: mysllccue]	“the first parents’ garments of skin are mystically explained by Origen”	Index repetition of the Genesis/Origen passage on PDF p. 169.

The immediately important lexical results are concentrated in three areas: an Irenaean fragment can describe a command as μυστικῶς given to one person alone while another does not know it; Scripture and its wording repeatedly receive secret or mystical meanings; and the later notes explicitly connect mystical language with Eucharistic cup, consecration, sacrifice, Christ’s death, the Cross, Paschal communion, and burial symbolism.

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The γυμν-/nud-/denud- search produced 18 genuine printed contexts after exercise-family vocabulary and OCR noise were removed. Repeated printings have been retained in the concordance so that the audit remains reproducible.

Table 2. γυμν-/nud- in PG 7-2

Reference / source	Greek	Latin	English	Significance
PDF p. 21, Irenaeus V and accompanying apparatus	—	et nude hoc ipsum solum; et nude ipsum solum; apparatus repeats nude four further times	“and this alone, considered bare/by itself”; “and the spirit alone, considered by itself”	Six printed occurrences. Nude means simply or in isolation, not bodily nakedness.
PDF p. 43, Irenaeus V	—	Denudans eum per hoc nomen, et se ostendens qui erat	“laying him bare by this name and showing what he was”	Metaphorical exposure: Satan is revealed for what he really is.
PDF p. 49, Irenaeus V	—	per semetipsum nude non audet blasphemare suum Dominum	“by himself he does not dare openly/plainly to blaspheme his Lord”	Nude = openly, directly.
PDF p. 59, note on Papias and oral tradition	—	plura nudae vocis traditione ad se pervenisse testatur	“he testifies that many things reached him by the tradition of the bare voice”	“Bare voice” means oral, unwritten transmission.
PDF p. 70, Irenaeus, Fragment XII	ὥσπερ κόκκος γυμνὸς σπείρεται ... ἠμφιεσμένος καὶ ἔνδοξος ἐγείρεται	—	“as a naked grain is sown ... it rises clothed and glorious”	Major resurrection control: nakedness and clothing form a sowing/resurrection contrast.
PDF p. 98, Appendix to Irenaeus	τῆς γὰρ ἐσθῆτος ἐγύμνωσε	—	“for he stripped him of his clothing”	Literal violent stripping in robbery. The text then moves to a separate example involving another man’s wife and unlawful intercourse.
PDF p. 140, prolegomena on editions of Irenaeus	—	loco nudae adjurationis Irenaei	“in place of Irenaeus’ bare adjuration”	Editorial “bare”: a textual element standing by itself.
PDF p. 142, editorial note	—	rem latentem implexamque et involutam eruant ac denudent	“they draw out and lay bare a hidden, complicated and wrapped-up matter”	Stripping means uncovering something concealed.
PDF p. 157, note on the garments of Adam and Eve	—	pelles illae quibus protoparentum velata fuit nuditas	“those skins by which the nakedness of the first parents was covered”	Literal bodily nakedness explicitly contrasted with clothing.
PDF p. 193, editorial discussion of birth and infant crying	—	hominem tantum nudum, et in nuda humo, natalis die abjici	“a human being, completely naked and cast on the bare ground on the day of birth”	Two printed target occurrences: literal bodily nakedness and the bare ground in a birth/vulnerability context.
PDF p. 216, note on Ebion	—	qui nudum hominem constituit Jesum	“who made Jesus a mere man”	Nudus homo again means “mere man,” not an unclothed body.
PDF p. 285, note quoting Basil	—	Nuda est veritas, absque patrocinio ipsa seipsam declarans	“Truth is naked, declaring itself without any advocate.”	Strong metaphorical control: nakedness means undisguised truth.
PDF p. 318, note on circumcision, citing Lactantius	—	signaret nudandum esse pectus, id est, aperto et simplici corde oportere nos vivere	“it signified that the breast/heart must be laid bare, that is, that we ought to live with an open and simple heart”	Explicitly glosses “laying bare” as spiritual openness and simplicity.
PDF p. 337, poetic quotation in an editorial note	—	nudataque tellus [OCR: nndataque]	“and the earth laid bare”	Physical bareness applied to the earth, not a body.
PDF p. 344, Eucharistic polemic	—	nuda et vacua signa [OCR: nnda]	“bare and empty signs”	Theological use: something reduced to a mere sign without the reality signified.
PDF p. 378, note quoting Tertullian on the underworld	—	non nuda cavositas	“not a bare cavity”	Non-bodily use for an empty or mere cavity.
PDF p. 390, note quoting Tertullian on prayer	—	capite nudo, quia non erubescimus	“with the head bare, because we are not ashamed”	Ordinary bodily/clothing usage placed inside a Christian prayer practice.
PDF p. 426, general index	—	Error prodire timet nudus, sed veritatis speciem induit	“Error fears to come forth naked, but puts on the appearance of truth.”	Index repetition of the important concealment/exposure metaphor.

What actually matters for our research

1. Irenaeus preserves an unusually explicit example of restricted mystical communication.

The strongest μυστικ- occurrence in PG 7-2 is not late liturgical material but Irenaeus Fragment XIV on PDF p. 71. In the argument against the Ophites, the writer asks how the serpent could have heard the command which had been given τῷ ἀνθρώπῳ, καὶ μόνῳ, μυστικῶς—“mystically to the man, and to him alone”—when not even the woman herself had learned it. The accompanying Latin makes the force unmistakable: the command was eique soli secreto datum, “secretly given to him alone.”

This is unusually valuable semantic evidence because μυστικῶς here does not merely mean allegorically or spiritually. It describes restricted transmission of information: one recipient receives it; another does not know it. That does not identify Clement’s Mystic Gospel, but it supplies a very strong second-century control for the possibility that μυστικός language could describe teaching whose communication itself was restricted.

2. Scripture can contain secret and mystical meaning beneath its surface wording.

The exegetical material reinforces the same semantic architecture from another direction. On PDF p. 169 the interpretation of the garments of skins is described as possessing an ἀπόρρητόν ... καὶ μυστικόν meaning—something both secret and mystical. On PDF p. 232 Origen is quoted saying that Scripture is filled with meanings which are ἀπόρρητα καὶ μυστικά, “secret and mystical,” and difficult to contemplate. Elsewhere “beginning” in Genesis is said to signify the Word or Son mystice, and the Apocalypse can be described as the beloved disciple’s “secret and wholly mystical vision.”

The significant pattern is therefore not merely “mystical interpretation.” It is sacred text → surface wording → hidden/secret content → mystical understanding. Combined with the restricted-disclosure language of Fragment XIV, PG 7-2 provides unusually strong semantic support for the idea that something textual could be both communicable in words and nevertheless “mystical” because of its content, interpretation, or intended recipients.

3. Mystical language enters directly into Eucharist, sacrifice, the death of Christ, the Cross, and Paschal communion.

The strongest later cluster begins with the Eucharistic material. A sacred chalice is called a mysticum poculum; Augustine is cited for the Eucharistic body consecrated by a prece mystica; and Feuardentius quotes the Apostolic Constitutions describing Christ as instituting a “rational, bloodless and mystical sacrifice” celebrated in mortem Domini, through symbols of his body and blood. This produces in one formulation the sequence mystical sacrifice → body and blood → death of the Lord.

The Cross is likewise the object of a mystica ... explicatio on PDF p. 363. More strikingly, the discussion of the Quartodeciman controversy on PDF p. 387 moves directly through John’s Paschal tradition, the dispute over the day of Pascha, ecclesial communion, and transmission of the Eucharist, while referring to those excluded from communion as alienated from the mystical body of Christ. This is later editorial language, not proof that Irenaeus himself called the Pascha mystical. Semantically, however, the combination is close to the architecture under investigation: Pascha → ecclesial communion → Eucharist → mystical body of Christ.

4. Burial also enters a mystical interpretive complex.

The interpretation of the Magi’s gifts on PDF p. 276 is modest but useful because the adjective and burial symbolism occur in the same explanation. Feuardentius calls it the mystica donorum intelligentia, the “mystical understanding of the gifts,” and immediately cites the traditional interpretation in which gold belongs to the king, incense to God, and myrrh to the tomb. The point is not that this is a hidden Gospel tradition; rather, it demonstrates how naturally mystical interpretation could place burial symbolism inside the interpretation of Gospel narrative.

5. The strongest γυμνός passage is a resurrection image of nakedness followed by clothing.

Irenaeus Fragment XII on PDF p. 70 compares bodily resurrection with a seed: ὥσπερ κόκκος γυμνὸς σπείρεται, “as a naked grain is sown,” and at God’s command it rises ἠμφιεσμένος καὶ ἔνδοξος, “clothed and glorious.” This is especially useful for the present corpus because nakedness is integrated directly into a death/sowing → resurrection → clothing/glory movement. The image has nothing erotic about it; γυμνός marks the condition prior to being clothed in the transformed state.

The surrounding concordance provides complementary controls. A robber literally strips another person of his clothing; the narrative then turns separately to another offender seeking unlawful intercourse with another man’s wife. Basil can say “Truth is naked” to mean truth without disguise; nudum hominem means a “mere man”; a breast can be “laid bare” and immediately glossed as living with an open and simple heart; and error fears to appear “naked” because exposure would reveal what it actually is. PG 7-2 therefore repeatedly makes the governing semantic idea uncovering, exposure, simplicity, deprivation, or absence of an added covering.

PG 7-2 — Result

PG 7-2 makes an unusually strong contribution at two levels. The genuinely Irenaean fragment in which a command is given μυστικῶς to one person alone while another remains unaware of it supplies direct second-century evidence for μυστικός as restricted communication. The later exegetical and liturgical material then develops the same vocabulary around secret meanings of Scripture, Eucharistic consecration, mystical sacrifice, the Lord’s death, the Cross, Paschal communion, and burial symbolism. This does not historically identify Clement’s Mystic Gospel, but it substantially strengthens the semantic architecture within which such an expression could function.

For nakedness, the volume’s strongest positive control is Irenaeus’ naked seed → clothed and glorious resurrection sequence. Together with literal stripping, naked truth, bare faith or signs, nudus homo meaning “mere man,” and metaphorical exposure of error, PG 7-2 again shows that γυμν-/nud- vocabulary receives its particular force from the surrounding context rather than carrying a sexual meaning in itself.

PG 8 — μυστικ-/mystic- and γυμν-/nud-

PG 8 is the eighth volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

For control against missed OCR hits, the volume was divided into three roughly equal sections: Part 1 = pp. 1–242; Part 2 = pp. 243–483; Part 3 = pp. 484–724. Each section was searched independently before the results were combined.

The μυστικ-/mystic- audit produced 85 printed occurrences, representing roughly 43 distinct contexts once repetitions are collapsed.

Table 1. μυστικ-/mystic- in PG 8

Reference / source	Greek	Latin	English	Significance
PDF p. 18, historical/editorial material and Clement fragment	—	De mystica [theologia] Nomen illud mysticum quod vocant tetragrammaton	“On mystical theology”; “that mystical name which they call the Tetragrammaton”	Two printed occurrences: one Dionysian editorial reference and one Clementine fragment concerning the divine name.
PDF p. 39, Clement, Protrepticus	τῶν προφητικῶν αἰνιγμάτων τὴν μυστικὴν ... σιωπήν, Εὐαγγέλιον γενόμενος	—	“the mystical silence of the prophetic enigmas ... becoming Gospel”	Major Clementine occurrence: mystical prophetic concealment and Gospel belong to the same sentence and conceptual movement.
PDF p. 40, Latin translation of the preceding Clementine passage	—	mysticum propheticorum aenigmatum silentium solveret, Evangelium factum	“that, becoming Gospel, he might dissolve the mystical silence of the prophetic enigmas”	Latin printed counterpart of the preceding Greek occurrence.
PDF p. 42, Clement, Protrepticus, with apparatus	αἱ τελεταὶ μυστικαί δράμα ... μυστικόν variant: μυστικήν	mysticis ritibus	“mystical rites”; “a mystical drama”	Four printed occurrences in Clement’s exposure of pagan mysteries.
PDF p. 43, Latin translation / continuation	—	in mysticum ... fabulae genus	“into a mystical kind of story/drama”	Repeated Latin characterization of the Eleusinian myth as mystical.
PDF p. 48, editorial note	—	mystica videri [OCR: myslica]	“to appear mystical”	Editorial use for obscure and enveloped Orphic material.
PDF p. 50, Clement and editorial material	αἱ κίσται αἱ μυστικαί αἱ μυστικαί	mysticae ... cistae	“the mystical chests”	Three printed occurrences concerning the containers and secrets of pagan mysteries.
PDF p. 51, Clement, Protrepticus, and Latin translation	εὐφήμως καὶ μυστικῶς variant: εὔφημον καὶ μυστικόν	honestum ac mysticum	“euphemistically and mystically”; “a decent and mystical [term]”	Three printed occurrences in a deliberately sexual pagan-mystery context; μυστικός marks euphemistic/restricted cultic terminology.
PDF pp. 62, 70, 72, Clement, Protrepticus, repeated printings/translations	Ὑπόμνημα τοῦ πάθους τούτου μυστικόν	hoc facinus mystico ritu commemorant [OCR variants]	“a mystical memorial of this experience/deed”; “they commemorate this deed by a mystical rite”	Five printed occurrences across repeated presentations of the Dionysiac phallic story.
PDF p. 97, editorial/Latin material	—	Iacchum mysticum [OCR damaged]	“the mystic Iacchus”	Pagan cultic use retained for lexical completeness.
PDF p. 122, editorial quotation of Plutarch and Virgil	τῶν μυστικῶν λίκνων	mystica vannus Iacchi	“the mystical winnowing baskets”; “the mystic fan of Iacchus”	Two printed pagan-cultic occurrences.
PDF p. 130, Clement, close of the Protrepticus	Ὦ θαύματος μυστικοῦ!	—	“O mystical wonder!”	Clement applies μυστικός to the saving paradox in which the Lord lies down and humanity rises liberated from death.
PDF p. 149, Clement, Paedagogus I	θαυμαστῶς ... καὶ μυστικῶς	admirabiliter et mystice [OCR damaged]	“wonderfully and mystically”	Two printed occurrences: the Logos mystically represents simplicity of soul through the imagery of childhood.
PDF p. 154, Clement, Paedagogus I, with note	ἡ μυστικὴ παιδεία εἰς τὸ μυστικόν τι	—	“the mystical play/instruction”; “toward something mystical”	Two printed occurrences introducing the mystical/anagogical interpretation of Isaac’s play.
PDF p. 155, Clement, Paedagogus I	Ἐγέλα δὲ μυστικῶς	Hic est ludus mysticus Mystice autem risit	“he laughed mystically”; “this is the mystical play”	Three printed occurrences in a major typological complex involving Isaac, Christ, sacrifice, Passion, burial, and Resurrection.
PDF p. 166, Clement, Paedagogus I	Ὦ θαύματος μυστικοῦ!	O miraculum mysticum!	“O mystical wonder!”	Greek and Latin printed occurrences in Clement’s discussion of Father, Logos, Spirit, virgin-mother Church, and spiritual nourishment.
PDF p. 169, Clement, Paedagogus I	Ἐνταῦθα τὸ μυστικὸν τοῦ ἄρτου παρασημειωτέον	—	“Here the mystical meaning of the bread must be noted.”	Important Eucharistic/scriptural occurrence: Clement immediately identifies the bread with Christ’s flesh and develops resurrection imagery.
PDF p. 170, Clement, Paedagogus I	μυστικῶς ... Γάλα ὑμᾶς ἐπότισα	myslice: Lac vobis potum dedi	“mystically: ‘I gave you milk to drink’”	Two printed occurrences connecting Pauline wording, regeneration in Christ, and nourishment by the Logos.
PDF p. 177, Clement, Paedagogus I, with note	ὁ μυστικὸς ἐκεῖνος ἄγγελος Ἰησοῦς	mysticus ille angelus Jesus editorial: Mysticus ... angelus	“that mystical angel, Jesus”	Three printed occurrences. The note explains “mystical” through divine majesty concealed under angelic appearance.
PDF p. 222, Clement, Paedagogus II	Πνεύματι καὶ Λόγῳ ... μυστικῶς	Spiritu et Verbo mystice contemperat [OCR damaged]	“he mystically blends [the human being] by Spirit and Logos”	Two printed occurrences in a sacramental/Eucharistic theological context.
PDF p. 228, Clement, Paedagogus II	Μυστικὸν ἄρα σύμβολον ἡ Γραφὴ αἵματος ἁγίου οἶνον ὠνόμασεν	Mysticum ergo signum sancti sanguinis vinum Scriptura nominavit	“Scripture therefore called wine a mystical symbol of holy blood.”	Major Clementine Eucharistic occurrence: Scripture, wine, mystical symbol, and Christ’s holy blood are explicitly combined.
PDF p. 240, editorial note	—	in mystica Baubonis historia [OCR damaged]	“in the mystical story of Baubo”	Editorial pagan-mystery occurrence.
PDF p. 250, Clement, Paedagogus II, with note	μυστικῶς ταύτῃ νοοῦσι	Mystice sic intelligentibus note: De mystica unctione	“for those understanding this mystically”; “concerning the mystical anointing”	Three printed occurrences in a Gospel anointing interpretation that moves through the Lord’s Passion, Judas, supper, anointing of the dead, repentance, and mourning Jerusalem.
PDF p. 260, Clement, Paedagogus II	ἄλλο μυστικόν ὁ Κύριος μυστικῶς αὖθις ἀναστέφεται ἀκάνθῃ	aliud ... mysticum mystice rursus Dominus corona coronatur	“another mystical [meaning]”; “the Lord is again mystically crowned with thorns”	Four printed occurrences: the burning bush is read typologically through Christ’s crown of thorns and the incarnation.
PDF pp. 272–273, Clement, Paedagogus II, Greek and Latin	τὰ μυστικὰ τῆς φύσεως ... ὄργια	mystica naturae ... orgia	“the mystical rites of nature”	Two printed occurrences in Clement’s regulation of marital intercourse.
PDF p. 275, Clement, Paedagogus II	ἀθέους κέκληκε μυστικῶς	atheos eos mystice vocavit	“he mystically called them atheists”	Greek and Latin occurrences in Clement’s reading of Plato.
PDF p. 303, Clement, Paedagogus III	ἐκαλλωπίζετο μυστικῶς ἡ γυνή	mystice ornabatur mulier	“the woman was mystically adorned”	Greek and Latin occurrences in the interpretation of Esther.
PDF p. 346, Clement, Paedagogus III	ὃπερ ἐχρῆν εἶναι μυστικόν	quod esse oportebat mysticum	“which ought to have been mystical”	Greek and Latin occurrences concerning the holy kiss, contrasted with shameless or eroticized kissing.
PDF p. 347, Clement, Paedagogus III	ἐν τῷ ταμιείῳ μυστικῶς προσεύχεσθαι μυστικῶς φιλοφρονεῖσθαι ἔνδοθεν	mystice Deum orare	“to pray to God mystically in the inner chamber”; “to cherish [one’s neighbor] mystically inwardly”	Three printed occurrences in an explicitly interiorized conception of prayer and love.
PDF p. 368, Clement, Stromata I, Latin translation	—	traduntur mystice mysteria	“the mysteries are handed down mystically”	Major transmission passage: what is hidden becomes manifest to few; mysteries are transmitted mystically, followed immediately by apostles, prophets, evangelists, pastors, teachers, and Clement’s written commentaries.
PDF p. 400, Clement, Stromata I	τὴν μυστικὴν παρ’ Αἰγυπτίων ... φιλοσοφίαν	mysticam ... Aegyptiorum philosophiam [OCR damaged]	“the mystical philosophy of the Egyptians”	Greek and Latin occurrences concerning Pythagoras’ entrance into Egyptian sanctuaries.
PDF p. 402, editorial discussion	—	litteris mysticis	“by mystical letters”	Editorial description of Egyptian symbolic writing.
PDF p. 461, Clement, Stromata I, Matthew genealogy	τρία διαστήματα μυστικά	tria mystica intervalla	“three mystical intervals”	Direct Gospel-text control: Clement characterizes the three fourteen-generation divisions of Matthew’s genealogy as mystical.
PDF p. 472, Clement, Stromata I	Ἀπόλλων ... μυστικῶς ... νοούμενος	Apollo ... mystice ... dicitur	“Apollo, understood mystically ...”	Greek and Latin philosophical-symbolic interpretation.
PDF p. 479, editorial note on Clement’s exegesis	—	Scripturae sensum, mysticum, moralem, et propheticum	“the mystical, moral, and prophetic sense of Scripture”	Editorial classification of scriptural senses.
PDF p. 505, editorial note on Clement, Stromata II	—	prophetico ac mystico legis sensui	“the prophetic and mystical sense of the Law”	The mystical sense of the Law is specifically identified as one by which the coming Christ is indicated.
PDF p. 521, Clement, Stromata II	Μυστικώτερον δὲ ἤδη τὸ Γνῶθι σαυτόν	Paulo autem jam magis mystice ... Nosce teipsum	“More mystically now, ‘Know yourself’ ...”	Greek and Latin occurrences: the saying is given a deeper theological sense through seeing one’s brother and seeing God.
PDF p. 528, Clement, Stromata II, Barnabas quotation	—	Mystice profecto Barnabas	“Barnabas indeed [speaks] mystically.”	Clementine/Barnabas scriptural interpretation explicitly characterized as mystical.
PDF p. 580, Clement, Stromata III	—	myslice uti fabis prohibent [OCR]	“they mystically prohibit the use of beans”	Pythagorean symbolic interpretation.
PDF p. 601, Clement, Stromata III, chapter heading	—	Verba Christi Matth. XVIII, 20, mystice exponit [OCR damaged]	“He expounds Christ’s words in Matthew 18:20 mystically.”	Direct Gospel control: a saying of Christ is expressly subjected to mystical exposition.
PDF p. 608, editorial note	—	secundum mysticum sensum	“according to the mystical sense”	Editorial explanation of Clement’s interpretation of “spiritual.”
PDF p. 701, Clement, Stromata IV	Μυστικώτατα καὶ ὁσιώτατα ὁ Ἀπόστολος ...	Mystice admodum et sancte ... Apostolus [OCR damaged]	“Most mystically and most holily the Apostle ...”	Greek and Latin occurrences applied to Paul’s teaching about marriage.
PDF p. 702, Clement, Stromata IV	ἔνθα μυστικῶς ἀνθρώπου ἐκτελεῖται γένεσις	—	“where the generation of a human being is mystically accomplished”	Mystical language applied to human generation.
PDF p. 702, same discussion	Μυστικῶς οὖν ... τὸ Πυθαγόρειον ... ἕνα γενέσθαι ... τὸν ἄνθρωπον	Mystice ...	“Mystically, then, the Pythagorean saying that the human being must become one ...”	Two further printed occurrences in a theological discussion of unity and the one high priest.
PDF p. 715, table of contents / index	—	Verba Christi Matth. XVIII, 20, mystice exponit	“He expounds Christ’s words in Matthew 18:20 mystically.”	Repeated printed heading retained for auditability.

The immediately important lexical results are exceptional because this is Clement himself. He directly joins mystical prophetic concealment and Gospel; he calls Matthew’s genealogical structure mystical and explicitly gives a saying of Christ a mystical exposition; he places mystical language around bread/flesh, wine/blood, anointing, supper, betrayal, Passion, burial, Resurrection, and the crown of thorns; and he can speak of mysteries being “handed down mystically” in a passage that immediately turns to apostolic and evangelical teaching and to written commentaries.

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The γυμν-/nud-/denud- search produced 75 genuine printed contexts after exercise-family vocabulary and OCR noise were removed. Repeated printings have been retained in the concordance so that the audit remains reproducible.

Table 2. γυμν-/nud- in PG 8

Reference / source	Greek	Latin	English	Significance
PDF p. 26, historical/editorial notice on the Protrepticus	—	nudam omniumque spectandam oculis	“laid bare for the eyes of all to behold”	Metaphorical exposure of pagan error.
PDF p. 40, repeated editorial formulation	—	nudam omniumque spectandam oculis	“laid bare for all to behold”	Repeated printing retained.
PDF p. 41, editorial citation of Clement	τῆς φύσεως τὰ ἀπόρρητα ... ἀπογυμνοῦντας	naturae arcana palam denudantes	“laying bare the secret things of nature openly”	Uncovering what is private or concealed.
PDF p. 42, Clement, Protrepticus	—	nudabo per verbum veritatis	“I shall lay [them] bare through the word of truth.”	Metaphorical unveiling of pagan mysteries.
PDF p. 50, Clement, Protrepticus	δεῖ γὰρ ἀπογυμνῶσαι τὰ ἅγια αὐτῶν καὶ τὰ ἄρρητα ἐξειπεῖν	—	“their sacred things must be stripped bare, and their secret things spoken out.”	Strong metaphorical control: stripping means disclosure of what is secret.
PDF p. 51, Latin continuation	—	nudandum ... quidquid apud eos sancti est	“whatever among them is sacred must be laid bare.”	Latin counterpart of the disclosure metaphor.
PDF p. 56, Clement, Protrepticus	ἡ ἀλήθεια, γυμνοῦσα ... τὰ προσωπεῖα	—	“Truth, stripping off the masks ...”	Nakedness vocabulary denotes revelation of deception.
PDF p. 61, Clement, mythological discussion	γυμναὶ προσεῖχον τῷ ποιμένι	—	“the goddesses presented themselves naked to the shepherd.”	Literal female bodily nakedness in a mythic beauty-display context.
PDF p. 64, Clement, Protrepticus	Γυμνοῦται δ’ ὑμῖν ὁ μῦθος	—	“the myth is laid bare for you.”	Metaphorical disclosure.
PDF p. 74, repeated printing	Γυμνοῦται δ’ ὑμῖν ὁ μῦθος	—	“the myth is laid bare for you.”	Repeated printed occurrence retained.
PDF p. 83, editorial quotation concerning Scythian worship	—	gladius ... nudus	“a bare/drawn sword”	γυμν-/nud- semantic equivalent applied to an uncovered object.
PDF p. 94, Clement, Protrepticus	κἂν γυμνὴν ἴδῃ ... γυναῖκα τὸ ἄγαλμα Ἀφροδίτης ἦν καὶ γυμνὴ ἦν	nudae mulieris imaginem nudam Venerem	“if one sees an image of a naked woman”; “the statue represented a naked Venus.”	Major erotic control: the surrounding story explicitly supplies love, desire, and intercourse with the statue.
PDF p. 96, Clement, Protrepticus	τὴν Ἀφροδίτην ... τὴν γυμνήν γυμναὶ κόραι γραφαῖς ἀπογυμνούμεναι	nudam illam Venerem nudae puellae nuda depingi	“that naked Venus”; “naked girls”; “painted naked”	Explicitly sexualized visual environment: adultery, impudicity, nude girls, and erect sexual organs are named in the context.
PDF p. 99, repeated Scythian quotation	—	gladius ... nudus	“a bare/drawn sword”	Repeated printed object-use.
PDF p. 106, Clement, Protrepticus	παραγυμνοῦσι τὴν ἀλήθειαν	—	“they lay the truth bare.”	Metaphorical disclosure.
PDF p. 109, Clement and editorial note	γυμνῇ τῇ κεφαλῇ	nudo capite	“with bare head”; proverbially, “openly/shamelessly”	The accompanying note expressly explains the phrase as doing something openly, without shame.
PDF p. 110, Clement, Protrepticus	Γραφαὶ ... γυμναὶ κομμωτικῆς καὶ τῆς ἔκτοθεν καλλιφωνίας	—	“the Scriptures, bare of ornament and external elegance of speech”	“Naked” means unadorned and direct.
PDF p. 110, Latin discussion	—	nuda propositione	“by a bare proposition/assertion”	Abstract rhetorical use.
PDF p. 137, Clement, close of the Protrepticus	γυμνὸν δικαιοσύνης ἐπιδείξω τὸ σχῆμα	nudam justitiae figuram ... repraesentabo	“I shall display the naked figure of righteousness.”	Spiritual/metaphorical nakedness: occurs with faith as anointing, removal of corruption, and ascent toward God.
PDF p. 143, Clement, Paedagogus I	ὡς γυμνὸν ... τὸν λογισμόν	nuda relicta ratio	“reason left naked/bare”	The rational faculty is stripped of the dense material of vice.
PDF p. 158, quotation/report of Valentinian classification	—	fidem nudam	“bare faith”	Nudus means faith without the claimed “perfect knowledge.”
PDF p. 198, Clement, scriptural quotation	γυμνὸν περιβαλεῖ	nudum vestiet	“he will clothe the naked.”	Literal nakedness as poverty/material need.
PDF p. 206, editorial poetic quotation	—	nudi ... macelli	“of the bare market/stall”	Ordinary non-sexual adjectival use in an editorial quotation.
PDF p. 215, Clement, Paedagogus II	τοῖς ἔχουσι γεγυμνωκότες	—	“having stripped those who possess [things]”	Metaphorical/material dispossession in a critique of excess and intemperance.
PDF p. 216, Clement / Latin translation	—	nuda mentio	“a bare mention”	“Bare” means a simple mention without extended treatment.
PDF p. 231, Clement, Paedagogus II	γυμνοῦσι τοὺς τραχήλους παραγυμνούσας τι τοῦ σώματος	colla ... denudant nudam aliquam corporis partem	“they bare their necks”; “displaying some naked part of the body”	Bodily/modesty context. Clement explicitly warns that such display excites those who look.
PDF p. 233, Clement, Paedagogus II	γυμνὸς ἀλαζονείας, γυμνὸς ἐπικήρου πομπῆς	nudus ab arrogantia, nudus a pompa momentanea	“naked of arrogance, naked of transient pomp”	Strong spiritual control: following God “naked” means stripped of pride and worldly display.
PDF p. 242, Clement, Paedagogus II	τῆς ὑποκρίσεως ἀπογυμνούμενα	omni simulatione nudati	“stripped of hypocrisy”; “stripped of all pretence”	Wine exposes concealed character.
PDF p. 243, Clement, Paedagogus II	παραγυμνώσεσι μερῶν ... τοῦ σώματος τὴν γύμνωσιν	nudandis ... partibus corporis denudationem quod nudarat ebrietas	“the exposing of parts of the body”; “the nakedness which drunkenness had uncovered”	Literal modesty control: Clement invokes Noah’s exposure, drunkenness, shame, and the son who covers him.
PDF p. 268, Clement, Paedagogus II	γυμνῇ τῇ κεφαλῇ	—	“with bare head,” i.e. openly/plainly	Important sexual semantic control: the context explicitly names fornication, adultery, sexual corruption of boys, lust, and Sodom, while γυμνῇ itself means that Moses states the prohibitions openly.
PDF p. 279, Clement, Paedagogus II	τὸ σχῆμα τῆς γυμνότητος	—	“the shape/form of nakedness”	Transparent clothing fails to conceal the form of the body; literal modesty context.
PDF p. 282, Clement, Paedagogus II	Ἠσαΐας ... γυμνός τε καὶ ἀνυπόδετος	—	“Isaiah ... naked and barefoot”	Ascetic/prophetic simplicity and humility.
PDF p. 282, same page	εὐτραφῆ τῶν σωμάτων γυμνούμενα	corpora, si nuda sint	“well-nourished bodies, when naked, show their vigor more clearly.”	Literal nakedness used as an analogy for moral beauty stripped of ornament.
PDF p. 282, editorial anecdote	—	liberos nudos ob mendicitatem	“children naked because of poverty”	Literal nakedness caused by destitution.
PDF p. 283, Clement, Paedagogus II	οὐδὲν ... ἀπογυμνοῦσθαι γυναικὸς εὐπρεπές	nullam ... partem feminae nudari decorum est	“it is not seemly for any part of a woman to be exposed.”	Literal female bodily exposure in a modesty/clothing discussion.
PDF p. 283, same discussion	—	ut nudeni	“that they uncover [it]”	Ordinary clothing/modesty use concerning the heel and covered head.
PDF p. 285, Clement, Paedagogus II	γυμνὸν ... τὸν πόδα γυμνοῖς ... τοῖς ποσίν	nudum pedem nudis ... pedibus	“the bare foot”; “with bare feet”	Ordinary bodily bareness. Clement discusses footwear, health, sex, and social propriety.
PDF p. 286, continuation	—	nudis incedere pedibus	“to walk with bare feet”	Repeated/continued ordinary physical use.
PDF p. 299, Clement, Paedagogus III	καλόν ἔχει τοῦ σώματός τι; ταὐτὸ γυμνὸν δείκνυται	—	“If she has some beautiful part of the body, she displays it naked.”	Bodily display in Clement’s criticism of vanity and sexual attractiveness.
PDF p. 300, repeated form / Latin translation	τοῦτο γυμνὸν δείκνυσι	eam nudam ostendit	“she shows it naked.”	Repeated printed bodily-display context.
PDF p. 306, Clement, Paedagogus III	εἰ μή τις αὐτοὺς γυμνοὺς ἴδοι	nisi quis eos nudos videret	“unless someone saw them naked”	Literal bodily nakedness in criticism of men who remove masculine bodily characteristics and imitate women.
PDF p. 306, editorial note	—	nudatum ... mentum	“a bared/shaven chin”	Ordinary bodily/grooming use.
PDF p. 307, Clement and Latin translation	τῆς φύσεως τὰ ἀπόρρητα ... ἀπογυμνοῦντας	arcana naturae aperte denudantes	“openly exposing nature’s secret parts.”	Literal/private bodily exposure in the context of depilation and sexualized effeminacy.
PDF p. 312, Clement, Paedagogus III	γυμνῷ τοῦ σχήματος πρὸς τὸν Κύριον λαλεῖν	nudatus figura ... alloqui Dominum	“to speak to the Lord even with one’s form bare.”	Spiritual simplicity before God.
PDF p. 312, same discussion	γυμνοὺς ἀπειροκαλίας, γυμνοὺς κενοδοξίας	nudos fastu et arrogantia, nudos vana gloria	“naked of affectation and arrogance, naked of vainglory”	Explicit metaphorical stripping of moral vices.
PDF p. 317, Clement, Paedagogus III, baths	γυμναῖς ... ἐν τοῖς βαλανείοις ταῖς δεσποίναις γυμναῖς	nudas ... videre in balneis nudae ... a viris ... videntur nudae exuuntur nudis dominabus	“to see them naked in the baths”; “naked women are seen by men”; “they are stripped naked before servants”	Major sexual-nakedness control: Clement explicitly supplies spectatorship, lust, bodily contact, servants, mixed-sex viewing, and loss of modesty.
PDF p. 317, same chapter, athletes	οἱ παλαιοὶ τῶν ἀθλητῶν, γυμνὸν ... τὸν ἄνδρα	veteres ... athletae virum nudum ostendere erubescentes	“the ancient athletes, ashamed to display the man naked ...”	Literal athletic nakedness; retained because the context genuinely concerns bodily exposure rather than exercise vocabulary alone.
PDF p. 317, editorial note quoting Theodoret	—	puellas et mulieres nudato corpore	“girls and women with the body stripped naked”	Literal public inspection of female bodies in a marriage-selection example.
PDF p. 327, Clement, Paedagogus III	ἄνδρῶν δὲ οἱ μὲν γυμνοὶ καὶ πάλης μετέχοντες	alii quidem nudi luctentur	“some men wrestle naked.”	Literal athletic nakedness.
PDF p. 333, Clement, text and apparatus	γεγυμνωμένους ... τοὺς ἐρωμένους	nudatos ... eos quos amant	“[images of] their beloveds naked”	Textually uncertain: the apparatus proposes γεγλυμμένους, “engraved/inscribed,” while retaining the naked reading as possible.
PDF p. 333, same apparatus	—	nudam Venerem, nudasque puellas	“a naked Venus and naked girls”	Editorial defense of the transmitted nakedness reading by comparison with nude images.
PDF p. 334, Clement / Latin	—	barba ... non ... denudanda	“the beard is not to be completely stripped bare.”	Ordinary grooming use.
PDF p. 345, Clement, Paedagogus III	τὸ πρόσωπον ἀπογυμνουμένη	—	“uncovering her face”	Clothing/modesty use in discussion of veiling and prayer.
PDF p. 349, Clement, close of the Paedagogus	γυμνὰ παρατιθέμενος τὰ παραγγέλματα	nuda praecepta adducens	“setting forth the precepts bare/plainly”	“Naked” means direct and unadorned instruction.
PDF p. 349, same passage	γυμνώσω γὰρ τὸ ἦθος τὸ ἐμαυτοῦ	—	“I shall lay bare my character.”	Metaphorical self-disclosure.
PDF p. 350, Clement, scriptural quotation	ἐὰν ἴδῃς γυμνόν, περίβαλε	Si videris nudum, operi eum	“If you see a naked person, clothe him.”	Ordinary charitable nakedness.
PDF p. 351, repeated scriptural quotation	ἐὰν ἴδῃς γυμνόν, περίβαλε	cum videris nudum, operi eum	“when you see the naked person, clothe him.”	Repeated poverty/charity context retained.
PDF p. 352, Matthew 25 quotation	γυμνός, καὶ περιεβάλετέ με	—	“I was naked, and you clothed me.”	Literal material need in a judgment/mercy context.
PDF p. 371, Clement, Stromata I, Latin	—	nudas voces	“bare words”	Words apprehended only superficially, without investigating their meaning.
PDF p. 371, editorial cross-reference	ἀπογυμνοῦντας	—	“laying bare/exposing”	Repeated printed citation of the earlier Paedagogus passage concerning disclosure of hidden things.
PDF p. 380, Clement, Stromata I	γυμνῷ τῷ λόγῳ	—	“in bare/plain discourse”	Direct, non-figurative discourse contrasted with deeper mysteries.
PDF p. 386, Clement, Stromata I, Latin	—	solam et nudam fidem	“faith alone and bare”	Faith without philosophical/dialectical cultivation.
PDF p. 396, Clement / ethnographic discussion	τοὺς ... γυμνοσοφιστάς	—	“the Gymnosophists”	Conventional ethnographic compound retained; not evidence for sexual nakedness.
PDF p. 405, Clement, Stromata I	Ἰνδῶν τε οἱ γυμνοσοφισταί	—	“the Gymnosophists of India”	Second printed ethnographic occurrence.
PDF p. 414, editorial quotation	—	metallorum opera nudaverant	“they had laid bare the workings of metals/mines.”	Metaphorical revelation of hidden technical knowledge.
PDF p. 505, Clement, Stromata II, Latin	—	tanquam nudo sermoni	“as though it were bare discourse.”	The Law treated merely as literal speech rather than as prophecy containing a deeper sense.
PDF p. 538, Clement, Stromata II	αἱ ... μεγάλαι φύσει καὶ γυμναὶ παθῶν	magnae ... naturae et liberae a passionibus	“great natures, naked/free of passions”	Clear spiritual use: nakedness means freedom from passions.
PDF p. 558, apparatus on a scriptural quotation	καὶ γυμνὸν περιβαλεῖ	—	“and he will clothe the naked.”	Apparatus restores an omitted scriptural phrase; retained as a printed occurrence.
PDF p. 590, Clement, Stromata III, Latin	—	Non enim nudum sermonem dicimus esse cognitionem	“We do not say that knowledge is bare discourse.”	Epistemological use: true knowledge is more than words alone.
PDF p. 595, Clement, Stromata III	γυμνὸς τὰ ἄλλα, καὶ ἀνυπόδετος, ὡς Ἠσαΐας	caetera nudus, et discalceatus, ut Isaias	“otherwise naked and barefoot, like Isaiah.”	Literal prophetic/ascetic nakedness immediately before Clement turns to his attack on Carpocrates.
PDF p. 596, Clement, Stromata III, anti-Carpocratian argument	γυμνός, καὶ περιεβάλετέ με	nudus, et me vestistis	“I was naked, and you clothed me.”	Major semantic control: inside Clement’s refutation of Carpocrates’ “impudent” sexualized community, γυμνός itself appears in its ordinary charitable sense.
PDF p. 598, Clement, Stromata III	οἱ καλούμενοι ... Σεμνοὶ τῶν Ἰνδῶν γυμνοὶ διαιτῶνται τὸν πάντα βίον	nudi totam vitam transigunt	“the Indians called Semnoi live naked throughout their whole life.”	Exceptional non-sexual literal control: the same passage explicitly says that they do not use women and preserve themselves chaste.
PDF p. 598, same passage	οἱ Γυμνοσοφισταί	—	“the Gymnosophists”	Ethnographic compound occurring beside the explicit description of lifelong nakedness and chastity.
PDF p. 627, Clement / Pauline quotation	οὐ γυμνοὶ εὑρεθησόμεθα	—	“we shall not be found naked.”	Eschatological clothing metaphor from 2 Corinthians 5.
PDF p. 629, Clement, Stromata	—	haud nudam appellationem	“not a bare appellation/name”	“Name” and “Gospel” signify a gnostic manner of life, not merely labels.
PDF p. 630, Clement	οἱ τῶν Ἰνδῶν Γυμνοσοφισταί	—	“the Gymnosophists of India”	Repeated ethnographic compound.
PDF p. 637, repeated Latin printing	—	haud nudam appellationem	“not a bare appellation”	Repeated printed occurrence retained.
PDF p. 638, repeated Greek printing	οἱ τῶν Ἰνδῶν Γυμνοσοφισταί	—	“the Gymnosophists of India”	Repeated printed ethnographic occurrence.
PDF p. 654, Clement, Stromata, Paul’s sufferings	γυμνητεύομεν	nudi sumus	“we are naked/destitute.”	Greek and Latin occurrence amid hunger, thirst, blows, homelessness, labor, and persecution.
PDF p. 684, Clement, sexual ethics and Matthew 5	—	non censebat nudam judicari cupiditatem	“he did not think bare desire by itself was judged [as adultery].”	Important sexual semantic control: nuda means desire considered by itself, not an unclothed body, even in an explicitly sexual discussion.
PDF p. 685, Clement, Stromata	τὸν δὲ γυμνὸν ... τῶν ... παθῶν	qui nudus quidem est ab iis ...	“the one who is naked/stripped of those [passions or liabilities] ...”	Spiritual stripping: the person is free from what incurs judgment and full of knowledge and practical righteousness.
PDF p. 687, Clement, bathing/modesty example	καθόσον τὰ γυμνὰ τὸ ὕδωρ ἔσκεπε	quantum quae nuda erant tegebantur ab aqua	“only so far as the water covered the naked parts.”	Literal bathing/modesty control: a woman raises her garment only as the water covers what would otherwise be exposed.
PDF p. 692, Clement, Law and Gospel	—	ex nuda lege	“from the bare Law.”	The bare Law is contrasted with gnostic perfection through reception of the Gospel.
PDF p. 692, editorial explanation	κατὰ νόμον ψιλόν	ex nuda lege	“according to the bare/mere Law.”	Useful lexical equation: Latin nuda corresponds to Greek ψιλός, “mere/bare,” rather than bodily nakedness.
PDF p. 700, Clement / Latin translation	—	nudae vocationi	“to the bare calling, insofar as one is merely called.”	Abstract use: a calling considered by itself.
PDF p. 706, Clement, Stromata IV, Job	γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ	nudus sum egressus ex utero matris meae, et nudus ...	“Naked I came from my mother’s womb, and naked I shall depart there.”	Literal Job quotation immediately subjected to spiritual interpretation.
PDF p. 706, Clement’s interpretation of Job	οὐ κτημάτων γυμνός ... ἀλλ’ ... γυμνὸς ἄπεισι κακίας τε καὶ ἁμαρτίας	nudus, non a bonorum possessione ...	“naked not of possessions ... but departing naked of vice and sin.”	Explicit semantic gloss: Clement himself tells the reader what figurative “naked” means.
PDF p. 706, alternate/commentarial printing	γυμνὸς κακίας καὶ ἁμαρτίας γυμνὸς ... οὐ κτημάτων	Nudus etiam revertar ... nudus, non a bonorum possessione	“naked of vice and sin”; “naked, not of possessions”	Repeated printed forms retained as part of the apparatus/commentarial tradition.
PDF p. 707, continuation of Job interpretation	—	non nudus a possessionibus ... sed ... nudus a vitio et peccato	“not naked of possessions ... but naked of vice and sin.”	Repeated explicit explanation of metaphorical nakedness.
PDF p. 710, Clement / 2 Corinthians 5	—	non nudi inveniemur	“we shall not be found naked.”	Eschatological clothing/nakedness imagery.

What actually matters for our research

1. Clement himself directly joins “mystical” and “Gospel.”

The strongest passage in the volume is Protrepticus on PDF pp. 39–40. Clement describes the Logos as the light of truth who releases τῶν προφητικῶν αἰνιγμάτων τὴν μυστικὴν σιωπήν, “the mystical silence of the prophetic enigmas,” by Εὐαγγέλιον γενόμενος, “becoming Gospel.” This is much stronger than finding μυστικός somewhere in Clement and εὐαγγέλιον somewhere else. They belong to one sentence and one process:

prophetic enigma → mystical silence/concealment → Logos → disclosure → Gospel.

This does not establish that Clement’s specifically designated “Mystic Gospel” meant exactly this, but it is exceptionally strong semantic support. In Clement’s own language, Gospel can be understood as the disclosure of meaning that had previously existed in a mystical and enigmatic state.

2. Clement can apply “mystical” directly to Gospel text and Gospel structure.

The Stromata strengthens the result. On PDF p. 461 Clement treats the three groups of fourteen generations in Matthew’s genealogy as τρία διαστήματα μυστικά, “three mystical intervals.” On PDF p. 601 the heading accurately characterizes his treatment of Matthew 18:20 as an exposition of Christ’s words mystice. The significance is straightforward: in Clement’s interpretive world, a Gospel text itself can possess a specifically mystical structure or interpretation.

This is important for the Letter to Theodore because it prevents “Mystic Gospel” from having to mean simply “another Gospel with secret episodes.” Clement’s surviving works already show that Gospel material can be regarded as mystical because of the significance disclosed within it. That does not collapse the fuller Alexandrian Gospel into the specifically designated Mystic Gospel, but it makes the adjective entirely natural in connection with Gospel material.

3. Clement’s mystical exegesis repeatedly moves into supper, Passion, burial, Resurrection, flesh and blood.

The most important concentration occurs in the Paedagogus. On PDF pp. 154–155 Clement’s “mystical play” of Isaac becomes a Christological typology. Isaac carries the sacrificial wood as Christ does; Isaac yields the primacy of the Passion to the Logos; and Clement then says that Jesus rose after the burial. The μυστικ- language therefore occurs inside one complex containing type → sacrifice → wood → Passion → burial → Resurrection.

On PDF p. 169 Clement instructs the reader to note “the mystical meaning of the bread” and immediately identifies the bread with Christ’s flesh, while developing resurrection imagery. On PDF p. 228 he says explicitly, Μυστικὸν ἄρα σύμβολον ἡ Γραφὴ αἵματος ἁγίου οἶνον ὠνόμασεν: “Scripture therefore called wine a mystical symbol of holy blood.” These passages produce an unmistakably Christian sacramental complex of mystical bread → flesh → mystical wine → holy blood.

The Gospel anointing on PDF pp. 249–250 is even closer to the proposed Paschal architecture. Clement first says that the woman’s action can symbolize the Lord’s teaching and Passion. He then tells those who understand it μυστικῶς that the oil is the Lord, the adulterated ointment is Judas the betrayer, anointing evokes the treatment of the dead, the tears are repentant sinners, the loosened hair is mourning Jerusalem, and Judas is identified from the supper saying, “the one who dips with me in the dish will betray me.” The conceptual movement is therefore:

Gospel anointing → mystical interpretation → Lord → Judas → supper → betrayal → death/anointing → mourning Jerusalem → Passion.

On PDF p. 260 the burning bush and the crown of thorns form another explicitly mystical Christological sequence: Clement offers ἄλλο μυστικόν, “another mystical [meaning],” and says that the Lord is μυστικῶς crowned again with thorns. PG 8 therefore gives direct Clementine evidence—not merely later liturgical reception—for the adjective μυστικός operating naturally inside the interpretive world of Christ’s final suffering.

4. Clement also knows mystical transmission that is selective and connected with writing.

The passage on PDF p. 368 is important for a different reason. Clement’s text is rendered traduntur mystice mysteria, “the mysteries are handed down mystically.” The surrounding argument says that what is concealed can become manifest to a few, and immediately continues with God giving the Church apostles, prophets, evangelists, pastors and teachers. Clement then turns to the writing of his own commentaries.

This supplies a useful conceptual combination: concealment → few recipients → mysteries → mystical transmission → evangelists/teachers → written commentary. It does not prove that Clement’s restricted material was identical with the Gospel mentioned in the Letter to Theodore. It does show, however, that “mystical” for Clement is fully compatible with something being transmitted, taught, interpreted and written rather than merely experienced as an ineffable private state.

5. Zacchaeus appears inside Clement’s own program of gnostic formation.

Outside the μυστικ- concordance, PG 8 contains an unusually interesting Zacchaeus passage on PDF p. 646. Clement is discussing the gnostic life and Christ’s education of the soul when he introduces Ζακχαῖον ... ἀρχιτελώνην, Zacchaeus the chief tax collector—adding the curious qualification that some say Matthias. Zacchaeus hears that the Lord has deigned to stay with him, gives half his possessions to the poor, and promises fourfold restitution.

The value of this passage is suggestive rather than identificatory. Clement himself places Zacchaeus → reception of the Lord → renunciation of possessions → formation of the soul inside an advanced gnostic discussion. That makes Zacchaeus a perfectly natural figure within Clement’s conception of movement toward higher Christian perfection, even though this passage by itself does not identify a specifically “Mystic Gospel” section beginning at Jericho.

6. Clement’s attack on Carpocrates gives an exceptionally important control for γυμνός.

PDF pp. 595–596 may be the most useful nakedness passage in the volume for the Letter to Theodore. Clement explicitly attacks Carpocrates and those who pursue the same ἀκόλαστος κοινωνία, an impudent or licentious form of “communion.” He insists that the command to share means charitable giving, not lustful communion. In the middle of that very argument he quotes Jesus:

γυμνός, καὶ περιεβάλετέ με — “I was naked, and you clothed me.”

The significance is unusually sharp. Clement is already discussing Carpocratian sexual misconduct. When he wants sexual meaning, he supplies sexual vocabulary such as ἀκόλαστος and λάγνος. Yet when γυμνός itself occurs in the same anti-Carpocratian argument, it has the completely ordinary sense of a person without clothing who requires charitable assistance.

The passage then moves directly to the command, “If you wish to be perfect, sell what you have and give to the poor,” citing the rich-man tradition in Matthew, Mark and Luke. Thus Clement’s own anti-Carpocratian discussion brings into one complex Carpocrates → sexual misconduct → nakedness → clothing the poor → rich man → perfection → renunciation of possessions. This is not evidence that Clement is secretly quoting Alexandrian Mark, but it is an unusually important semantic control for any argument that nakedness vocabulary in the Letter to Theodore should automatically be heard as a homosexual allusion.

7. When Clement actually sexualizes nakedness, he tells us what makes it sexual.

The bath passage on PDF p. 317 is probably the clearest example. Clement speaks of women seen naked in the baths, women stripping before servants, men looking at naked women, servants touching and rubbing their naked mistresses, and the resulting opportunity for libido and desire. Here nakedness is unmistakably sexualized because Clement supplies the entire sexual frame: visual exposure → male spectators → bodily contact → desire → loss of modesty.

The Protrepticus offers an equally explicit control on PDF pp. 94–96. A naked Venus statue inspires erotic desire and intercourse; Clement then condemns images of naked girls alongside explicitly sexual and phallic representations. Again, the sexual meaning does not have to be extracted from γυμνός. It is supplied by words and actions describing love, intercourse, adultery, genitals, lust and impudicity.

The converse is just as striking. On PDF p. 598 Clement describes Indian ascetics who live naked throughout their entire lives, yet immediately says that they do not use women and preserve themselves chaste. Literal lifelong nakedness can therefore coexist explicitly with sexual abstinence. On PDF p. 684, even in a discussion of adultery and desire, Latin nuda cupiditas means merely “bare desire,” desire considered by itself, not an unclothed sexual body.

8. Clement repeatedly uses nakedness as a metaphor for spiritual stripping.

The strongest examples are remarkably explicit. One should follow God “naked of arrogance, naked of transient pomp” on PDF p. 233. On PDF p. 312 the Christian is to be “naked of affectation” and “naked of vainglory.” On PDF p. 538 great souls are described as γυμναὶ παθῶν, “naked/free of passions.” Most decisive is Clement’s interpretation of Job on PDF pp. 706–707. He quotes “naked I came from my mother’s womb, and naked I shall depart,” and then expressly explains what he means: the just person departs not naked of possessions, but naked of vice and sin.

Here we do not have to infer the metaphorical range of γυμνός. Clement himself supplies the gloss. The fundamental idea is removal of something that covers, burdens, possesses or adheres to a person. Whether that means clothing, possessions, arrogance, passions, sin, hypocrisy or bodily modesty is determined by the context.

PG 8 — Result

PG 8 is one of the most important volumes so far for the Mystic Gospel investigation because the evidence comes directly from Clement of Alexandria. Clement can join mystical prophetic concealment → Logos → Gospel in a single sentence; can call structures and interpretations within Gospel material mystical; can speak of mysteries being handed down mystically; and repeatedly brings μυστικός into complexes involving bread/flesh, wine/blood, anointing, supper, Judas, Passion, burial, Resurrection and the crown of thorns. This is strong semantic support for a Clementine conceptual world in which the expression “Mystic Gospel” is intelligible, while remaining distinct from the historical question of exactly what text Clement designated by that expression.

For γυμνός the volume is even more decisive. Clement’s own usage ranges from poverty, bare feet and bathing to metaphorical stripping of pride, passion and sin. When nakedness becomes sexual, he explicitly supplies desire, spectatorship, intercourse, genitals or bodily contact. Most importantly, in Clement’s actual polemic against Carpocrates, sexual misconduct is described with separate sexual language, while γυμνός itself appears in the ordinary statement “I was naked and you clothed me,” immediately before discussion of the rich man and perfection. PG 8 therefore provides exceptionally strong Clementine evidence that γυμνός does not itself encode homosexuality or sexual activity; its force is supplied by the context.

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PG 9 — μυστικ-/mystic- and γυμν-/nud-

PG 9 is the ninth volume in the survey. The procedure is simple: first establish the concordance, then ask which passages actually matter for the two problems under investigation—the possible meaning of Clement’s “Mystic Gospel” and the meaning of γυμνοὶ γυμνῷ in the Letter to Theodore.

For control against missed OCR hits, the volume was divided into three roughly equal sections: Part 1 = PDF pp. 1–287; Part 2 = PDF pp. 288–574; Part 3 = PDF pp. 575–862. Each section was searched, verified and tabulated independently before work began on the next section.

The μυστικ-/mystic- audit produced 172 printed lexical occurrences, representing roughly 112 distinct contexts once obvious apparatus, index and repeated-printing duplication is collapsed. By section: Part 1 = 48; Part 2 = 35; Part 3 = 89.

Table 1A. μυστικ-/mystic- in PG 9 — Part 1, PDF pp. 1–287

Reference / source	Greek	Latin	English	Significance
Stromata V (PDF p. 21)	—	mystica sacra	mystical/sacred rites	Primary Latin translation; pagan mystery terminology.
Stromata V (PDF p. 29)	Ταύτῃ τοι μυστικώτατα πέντε ἄρτοι …	valde mystice franguntur quinque panes …	Thus the five loaves are broken in a most mystical way.	Primary text; Gospel exegesis.
Apparatus to Stromata V (PDF p. 29)	τὸ τετράγραμμον ὄνομα τὸ μυστικόν	—	the mystical four-letter name	Apparatus quotation/repetition of the following text.
Stromata V (PDF p. 30)	τὸ τετράγραμμον ὄνομα τὸ μυστικόν	mysticum illud nomen tetragrammatum	the mystical four-letter name	Primary text; sacred name and restricted access.
Editorial note to Stromata V (PDF p. 30)	—	mysticum illud quatuor litterarum nomen	that mystical four-letter name	Editorial repetition/comment.
Stromata V (PDF p. 32)	προχωρῆσαι τὴν μυστικὴν ἑρμηνείαν	mysticam interpretationem	to proceed with the mystical interpretation	Primary text; explicit mystical exegesis.
Stromata V (PDF p. 49)	ἐπικεκρυμμένην μυστικῶς	abdita mystice	hidden mystically	Primary text; concealed knowledge.
Stromata V (PDF p. 62)	—	de ingenito et potestatibus ejus verbum mysticum … celari	the mystical discourse concerning the Unbegotten and his powers is to be concealed	Primary Latin; secrecy/restricted disclosure.
Stromata V (PDF p. 68)	καὶ μή τι μυστικώτατα …	annon autem mystice admodum …	and is this not said most mystically?	Primary text; philosophical/theological interpretation.
Apparatus to Stromata V (PDF p. 68)	καὶ μή τι μυστικώτατα / μυστιχ.	—	and is this not said most mystically?	Apparatus repetition/variant.
Stromata V (PDF p. 79)	Μυστικώτερον δὲ … Πίνδαρος	—	Pindar, however, speaks more mystically …	Primary text; poetic interpretation.
Stromata V (PDF p. 110)	—	mysticum Graecorum sensum	the mystical sense of the Greeks	Primary Latin; interpretive sense.
Editorial note to Stromata VI (PDF p. 134)	—	interpretationem mysticam; mystica explicationis gratia; sensus … mysticus; sensu mystico	mystical interpretation / for the sake of mystical explanation / a mystical sense / in a mystical sense	Editorial note comparing Clement and Barnabas.
Editorial note to Stromata VI (PDF p. 142)	—	inter mysticos ac intellectu difficiles libros	among mystical and difficult-to-understand books	Editorial characterization of books.
Editorial note to Stromata VI (PDF p. 149)	—	mysticam revelationem	mystical revelation	Editorial gloss.
Stromata VI (PDF p. 154)	—	ad habitum mysticum crevit	has grown into a mystical disposition/state	Primary Latin translation; spiritual development.
Stromata VI, chapter heading (PDF p. 156)	—	Mysticas rerum divinarum significationes …	mystical significations of divine things …	Printed chapter heading; number/geometry/music symbolism.
Editorial heading/note (PDF p. 157)	—	mystica explicatio instituitur	a mystical explanation is undertaken	Editorial heading.
Stromata VI, chapter heading (PDF p. 174)	—	multa obscure et mystice in S. Scriptura tradantur	many things are handed down obscurely and mystically in Scripture	Printed heading; secrecy and scriptural transmission.
Stromata VI (PDF p. 178)	—	quod audistis in aurem, abdite scilicet et mystice … super domos praedicate	what you heard in the ear—secretly and mystically—proclaim upon the housetops	Primary text; concealment followed by proclamation.
Stromata VI (PDF p. 180)	παραδοθησομένην μυστικὴν διδασκαλίαν	mysticam … doctrinam	the mystical teaching that was to be handed down	Primary text; transmitted teaching of the Lord.
Stromata VI, chapter heading (PDF p. 183)	—	mystici intellectus … in explicatione mystica Decalogi	mystical understanding … in a mystical explanation of the Decalogue	Printed heading; two lexical occurrences.
Stromata VI (PDF p. 184)	Ἀνεκαινίσθησαν οὖν μυστικῶς	Mystice … sunt renovatae	they were therefore renewed mystically	Primary text; tablets/testaments.
Apparatus to Stromata VI (PDF p. 186)	ἑβδομάδα …	hebdomada etiam mystice …	the hebdomad, also mystically …	Editorial lexical note.
Stromata VI (PDF p. 192)	τὸν περὶ ἑβδομάδος τε καὶ ὀγδοάδος μυστικὸν λόγον	—	the mystical discourse concerning the seven and the eight	Primary text; number symbolism.
Stromata VII (PDF pp. 236–237)	χοροῦ μυστικοῦ	mystico veritatis … choro	the mystical chorus of truth	Primary text; gnostic reception of truth.
Apparatus to Stromata VII (PDF p. 236)	χοροῦ μυστικοῦ	mystico veritatis … choro	the mystical chorus of truth	Apparatus repetition/restoration.
Stromata VII (PDF p. 244)	τὰς προκοπὰς τὰς μυστικάς	mysticos profectus	the mystical advances/progressions	Primary text; graded spiritual progress.
Apparatus to Stromata VII (PDF p. 244)	προκοπῆς τῆς μυστικῆς	—	of the mystical progression	Apparatus repetition/variant.
Stromata VII, chapter heading (PDF p. 281)	—	Ex mystico sensu legis …	From the mystical sense of the law …	Printed heading; allegorical ecclesial distinction.
Stromata VII (PDF p. 281)	αἱρέσεων μυστικῶς διακρινομένων	haeresibus quae mystice discernuntur	heresies that are mystically distinguished	Primary text; mystical reading of clean/unclean animals.
Apparatus to Stromata VII (PDF p. 281)	αἱρέσεων μυστικῶς διακρινομένων	—	heresies mystically distinguished	Apparatus repetition.

Table 1B. μυστικ-/mystic- in PG 9 — Part 2, PDF pp. 288–574

Reference / source	Greek	Latin	English	Significance
Quis dives salvetur 5 (PDF p. 309)	πάντα θείᾳ σοφίᾳ καὶ μυστικῇ διδάσκει τοὺς ἑαυτοῦ	divina mysticaque sapientia suos cuncta docuisse	the Savior teaches his own in divine and mystical wisdom	Primary Clementine text immediately after the Mark 10 quotation; hidden sense must be investigated.
Editorial note/comment on Excerpta (PDF p. 338)	—	panem illum coelestem mysticum ejus corpus	that mystical heavenly bread, his body	Editorial patristic interpretation; Eucharistic.
Editorial note to Excerpta ex Theodoto (PDF p. 342)	—	De mystico … summi sacerdotis … introitu et habitu	concerning the mystical entrance and vesture of the high priest	Editorial cross-reference; ritual symbolism.
Excerpta ex Theodoto 66 (PDF p. 351)	τὰ μὲν πρῶτα τυπικῶς καὶ μυστικῶς … τὰ δὲ τρίτα σαφῶς καὶ γυμνῶς κατὰ μονάς	primo quidem typice ac mystice … postremo clare et nude seorsim assumptos	the Savior taught first typically and mystically … finally clearly and plainly to those taken aside separately	Primary excerpt; direct contrast of μυστικῶς and γυμνῶς in private teaching.
Eclogae ex Scripturis propheticis (PDF p. 358)	κατὰ δὲ τὸ μυστικόν	secundum vero sensum mysticum	according to the mystical sense	Primary excerpt; explicit mystical sense.
Fragment / Catena in Pentateuchum (PDF p. 392)	—	Nomen illud mysticum quod vocant Tetragrammaton	that mystical name which they call the Tetragrammaton	Later catena/fragment; sacred name.
Fragment / scholion (PDF p. 394)	Διὰ τοῦτο ἄρα μυστικῶς …	—	Therefore the Holy Spirit says this mystically …	Fragmentary Clementine material; ‘I gave you milk’.
Scholion on the Protrepticus (PDF p. 396)	χορείαν … τινα μυστικήν	—	a certain mystical dance/rite	Scholion; Curetes and pagan ritual.
Scholion on the Paedagogus (PDF p. 402)	σύμβολον ἦν μυστικόν	—	it was a mystical symbol	Scholion; priestly garment and concealment from the profane.
Le Nourry, Dissertatio I (PDF p. 414)	—	mysticis Isaaci … interpretationibus	by mystical interpretations of Isaac and Rebecca	Editorial theological exposition.
Le Nourry, Dissertatio I (PDF p. 414)	—	sanguinem, qui etiam vinum mystice dicitur	the blood, which is also mystically called wine	Editorial Eucharistic discussion.
Le Nourry, Dissertatio I (PDF p. 415)	—	in Christi sanguinem … mystice significabat	mystically signified the blood of Christ	Editorial Eucharistic interpretation.
Le Nourry, Dissertatio I (PDF p. 416)	—	id auctor noster mystice explicandum esse docet	our author teaches that this must be explained mystically	Editorial discussion of musical instruments.
Le Nourry, Dissertatio I (PDF p. 418)	—	reginam Esther, quae mystice … ornata	Queen Esther, mystically adorned …	Editorial moral/exegetical interpretation.
Le Nourry, Dissertatio I (PDF p. 422)	—	triplici mystica explicatione interpretatur	he interprets it by a threefold mystical explanation	Editorial repetition of the Isaac/Rebecca exegesis.
Le Nourry, Dissertatio I (PDF p. 423)	—	in sola mysticae hujus explicationis probatione	in the proof of this mystical explanation alone	Editorial methodological discussion.
Le Nourry, Dissertatio I (PDF p. 424)	—	Spiritus sanctus … dicit mystice: Lac vobis potum dedi	the Holy Spirit says mystically: ‘I gave you milk to drink’	Editorial repetition of Clementine interpretation.
Le Nourry, Dissertatio I (PDF p. 436)	μυστικὸς ἄγγελος	mysticus ille angelus; angelus mysticus; sub mystici angeli figura	the mystical angel / under the figure of the mystical angel	Editorial Christological discussion; three printed Latin forms plus Greek quotation.
Le Nourry, Dissertatio I (PDF p. 444)	—	allegorice tantummodo et mystice	only allegorically and mystically	Editorial Eucharistic interpretation of Johannine language.
Clement quotation in Le Nourry (PDF p. 444)	… μυστικῶς …	—	… mystically …	Quoted Clementine Eucharistic passage; mystical combination of Spirit/Word with the communicant.
Le Nourry, Dissertatio I (PDF p. 447)	—	panis et vini … mysticas significationes	mystical significations of bread and wine	Editorial Eucharistic symbolism.
Le Nourry, Dissertatio I (PDF p. 450)	—	a Clemente mysticum appellatur; osculo … quod esse oportebat mysticum	called mystical by Clement; the kiss which ought to have been mystical	Editorial discussion of the Christian kiss; two occurrences.
Le Nourry, Dissertatio I (PDF p. 451)	—	in aditu mystice Deum orare … similiter ac Deum mystice intus …	to pray mystically to God … and likewise inwardly/mystically address one’s neighbor	Editorial quotation/exposition; inward prayer.
Le Nourry, Dissertatio I (PDF p. 467)	—	Iacchum mysticum	mystical Iacchus	Pagan cult terminology.
Le Nourry, Dissertatio I (PDF p. 472)	—	orgia et sacra mystica	mystical rites and sacred ceremonies	Pagan mystery terminology.
Le Nourry, Dissertatio II (PDF p. 524)	—	rota et ramus aliquid mystice significant	the wheel and branch signify something mystically	Editorial discussion of symbols.
Le Nourry, Dissertatio II (PDF p. 524)	—	suam habere mysticam significationem et explicationem	to possess their own mystical signification and explanation	Editorial biblical exegesis; Exodus/Joseph.
Le Nourry, Dissertatio II (PDF p. 524)	—	absconditum et mysticum dicendi genus	a hidden and mystical mode of speaking	Editorial description of concealed scriptural discourse.
Le Nourry, Dissertatio II (PDF p. 539)	—	sed etiam mystica	but also mystical [things]	Editorial conjectural supplement; not printed as Clement’s text.

Table 1C. μυστικ-/mystic- in PG 9 — Part 3, PDF pp. 575–862

Reference / source	Greek	Latin	English	Significance
Le Nourry, Dissertatio II (PDF p. 610)	—	proprii luminis mysticos profectus	mystical advances by a light of one’s own	Editorial repetition of Stromata VII.
Le Nourry, Dissertatio II (PDF p. 615)	—	a mysticae vitae patronis	by the advocates of the mystical life	Later theological terminology.
Le Nourry, Dissertatio II (PDF p. 616)	—	a mysticis omissa sunt	these things were omitted by the mystics	Later theological terminology.
Le Nourry, Dissertatio II (PDF p. 616)	—	mysticorum hominum de puro amore opinionem	the opinion of mystical men concerning pure love	Later reception of Clement.
Le Nourry, Dissertatio II (PDF p. 629)	—	meretriciam conjunctionem mysticam sacramque communionem	a mercenary/sexual union [called] a mystical and sacred communion	Editorial report of Prodician terminology; explicitly sexual context.
Le Nourry, Dissertatio II (PDF p. 631)	—	Apollo mystice ex privatione multorum intelligitur	Apollo is mystically understood from the privation of ‘many’	Pagan philosophical etymology.
Le Nourry, Dissertatio II (PDF p. 649)	—	mysticam … philosophiam	mystical philosophy	Editorial discussion of Egyptian learning.
Le Nourry, Dissertatio II (PDF p. 702)	—	mystica explicatione	by mystical explanation	Editorial number-symbolism discussion.
Le Nourry, Dissertatio II (PDF p. 702)	—	numerorum mystice exponendorum	of numbers to be expounded mystically	Editorial number-symbolism discussion.
Le Nourry, Dissertatio II (PDF p. 702)	—	mystica significatio	mystical signification	Editorial number-symbolism discussion.
Le Nourry, Dissertatio II (PDF p. 702)	—	mystica et allegorica significatione	by mystical and allegorical signification	Editorial number-symbolism discussion.
Le Nourry, Dissertatio II (PDF p. 703)	—	mystico allegoricoque sensu	in a mystical and allegorical sense	Editorial exegesis.
Le Nourry, Dissertatio III (PDF p. 738)	—	quid jejunium mystice significet	what fasting signifies mystically	Editorial ascetic interpretation.
Greek index (PDF p. 757)	—	adyta mystica Aegypt.	Egyptian mystical inner sancta	Index entry.
Greek index (PDF p. 757)	—	aisia mystice quid	what ‘aisia’ means mystically	Index entry.
Greek index (PDF p. 767)	ἐπίκρυψις μυστική	—	mystical concealment	Index entry; secrecy vocabulary.
Greek index (PDF p. 771)	κίσται μυστικοί	—	mystical chests/baskets	Index entry; ritual object.
Greek index (PDF p. 773)	μύστης λόγος, pro μυστικὸς λόγος	—	‘initiated discourse,’ for ‘mystical discourse’	Lexical/index correction.
Greek index (PDF p. 773)	οἱ μύσται	mystici enarratores	the initiates / mystical interpreters	Index entry; Latin target occurrence.
Greek index (PDF p. 773)	μυστικὴ ἑρμηνεία	—	mystical interpretation	Index entry.
Greek index (PDF p. 773)	μυστικῶς νοοῦσι τὸ ἔλαιον	—	they understand the oil mystically	Index entry.
Greek index (PDF p. 773)	μυστικῶς προσεύχεσθαι ἐν τῷ ταμείῳ	—	to pray mystically in the chamber	Index entry; inward/restricted prayer.
Greek index (PDF p. 780)	τελέσματα μυστικά	—	mystical rites/initiatory observances	Index entry.
Greek index (PDF p. 783)	ὦ θαύματος μυστικοῦ	—	O mystical wonder!	Index entry.
Rerum memorabilium (PDF p. 789)	—	Agricultura sacra et mystica	sacred and mystical agriculture	Index entry.
Rerum memorabilium (PDF p. 791)	—	significatio mystica; Apollo mystice …	mystical signification; Apollo mystically …	Index entry; two occurrences.
Rerum memorabilium (PDF p. 791)	—	Aqua mystica contra Ecclesiae regulam …	mystical water used contrary to the rule of the Church	Index entry; heresiological/sacramental.
Rerum memorabilium (PDF p. 792)	—	Arithmetica mysticae gnosi materiam suppeditat	arithmetic supplies material for mystical gnosis	Index entry.
Rerum memorabilium (PDF p. 793)	—	Carbonculi mystici	mystical carbuncles/gems	Index entry.
Rerum memorabilium (PDF p. 794)	—	Passio, mystice a Platone praesignificata	the Passion, mystically prefigured by Plato	Index entry; Passion parallel.
Rerum memorabilium (PDF p. 795)	—	Columbae oblatio mystica	mystical offering of the dove	Index entry; sacrificial symbolism.
Rerum memorabilium (PDF p. 796)	—	Corona Christi, mystice interpretata	the crown of Christ, mystically interpreted	Index entry.
Rerum memorabilium (PDF p. 796)	—	trium puerorum mystice enarrata	the three youths interpreted mystically	Index entry.
Rerum memorabilium (PDF p. 798)	—	Ecclesia … mystice a Davide descripta	the Church mystically described by David	Index entry.
Rerum memorabilium (PDF p. 799)	—	Eucharistia mystica quid	what the mystical Eucharist is	Index entry; Eucharistic.
Rerum memorabilium (PDF p. 801)	—	Geometria mysticae gnosi materiam …	geometry supplies material for mystical gnosis	Index entry; OCR-corrupted mysticae.
Rerum memorabilium (PDF p. 801)	—	Hebdomades LXX mystice	the seventy weeks mystically	Index entry.
Rerum memorabilium (PDF p. 801)	—	Hebdomadibus sex consummatum intervallum mysticum	an interval completed in six hebdomads, mystical	Index entry; sixfold sequence.
Rerum memorabilium (PDF p. 802)	—	Ignis … mystice quid	what fire means mystically	Index entry; OCR-corrupted mystice.
Rerum memorabilium (PDF p. 806)	—	allegoria item mystica	also a mystical allegory	Index entry; pearls.
Rerum memorabilium (PDF p. 806)	—	Mensae Aaronteae situs et mystica significatio	the position of Aaron’s table and its mystical signification	Index entry; sanctuary symbolism.
Rerum memorabilium (PDF p. 807)	—	Mystice traduntur	they are transmitted mystically	Index entry concerning mysteries.
Rerum memorabilium (PDF p. 807)	—	Mystica naturae orgia peragere	to perform the mystical rites of nature	Index entry.
Rerum memorabilium (PDF p. 807)	—	Mystica Aegyptiorum philosophia	the mystical philosophy of the Egyptians	Index entry.
Rerum memorabilium (PDF p. 807)	—	Mystice velata multa in utraque theologia …	many things are mystically veiled in both theologies …	Index entry; concealment.
Rerum memorabilium (PDF p. 808)	—	Nomen … inscriptum, mystice	the inscribed name, mystically	Index entry.
Rerum memorabilium (PDF p. 808)	—	Numerorum mystica interpretatio	mystical interpretation of numbers	Index entry.
Rerum memorabilium (PDF p. 808)	—	Nummi inscriptio mystice explicata	the inscription on a coin mystically explained	Index entry.
Rerum memorabilium (PDF p. 808)	—	Occultatio mystica utrique theologiae usitata	mystical concealment customary in both theologies	Index entry; secrecy.
Rerum memorabilium (PDF p. 808)	—	Octonarii numeri mystica consideratio	mystical consideration of the number eight	Index entry.
Rerum memorabilium (PDF p. 808)	—	Octava et duodecima dies Platonis, mystice	Plato’s eighth and twelfth days, mystically	Index entry.
Rerum memorabilium (PDF p. 808)	—	Oleum mystice quid significet	what oil signifies mystically	Index entry.
Rerum memorabilium (PDF p. 809)	—	Orgia naturae mystica	mystical rites of nature	Index repetition.
Rerum memorabilium (PDF p. 809)	—	Orphei mystica seu symbolica vocabula	Orpheus’ mystical or symbolic words	Index entry.
Rerum memorabilium (PDF p. 809)	—	Osculum mysticum et sanctum	the mystical and holy kiss	Index entry.
Rerum memorabilium (PDF p. 809)	—	Socrate invocatus, mystice	invoked by Socrates, mystically	Index entry concerning Pan.
Rerum memorabilium (PDF p. 809)	—	Panes quinque a Domino fracti, mysticissimi	the five loaves broken by the Lord, most mystical	Index entry; Gospel exegesis.
Rerum memorabilium (PDF p. 809)	—	Panis mysticus	mystical bread	Index entry.
Rerum memorabilium (PDF p. 809)	—	Pane mystico contra Ecclesiae regulam abutuntur haereses	heretics misuse mystical bread contrary to the Church’s rule	Index entry; heresiological/sacramental.
Rerum memorabilium (PDF p. 811)	—	duorum cum hordeaceis panibus distributio mystica	the mystical distribution of the two fishes with barley loaves	Index entry; Gospel feeding.
Rerum memorabilium (PDF p. 812)	—	Principia rerum mysticis involucris a Graecis tecta	the principles of things veiled by the Greeks in mystical coverings	Index entry; concealment.
Rerum memorabilium (PDF p. 813)	—	Quies a labore mystice quid	what rest from labor means mystically	Index entry.
Rerum memorabilium (PDF p. 813)	—	Regina, mystice Ecclesia	the queen, mystically the Church	Index entry.
Rerum memorabilium (PDF p. 813)	—	summi sacerdotis habitus … et ingressus mystice enarrati	the high priest’s vesture and entrance mystically explained	Index entry; sanctuary symbolism.
Rerum memorabilium (PDF p. 814)	—	sensus … mysticus plures interdum expositiones admittit	the mystical sense sometimes admits several interpretations	Index entry; hermeneutics.
Rerum memorabilium (PDF p. 814)	—	mystica significatio	mystical signification	Index entry; seventh day/rest.
Rerum memorabilium (PDF p. 815)	—	Sinapis granum mysticum	the mystical mustard seed	Index entry; Gospel exegesis.
Rerum memorabilium (PDF p. 815)	—	Smaragdi … mystica	mystical [signification] of emeralds	Index entry.
Rerum memorabilium (PDF p. 815)	—	spinae … mystica interpretatio	mystical interpretation of Christ’s thorns	Index entry; Passion.
Rerum memorabilium (PDF p. 816)	—	Stola linea, mystica	the linen robe, mystical	Index entry; vesture.
Rerum memorabilium (PDF p. 816)	—	Tabernaculi mystica expositio	mystical exposition of the tabernacle	Index entry.
Rerum memorabilium (PDF p. 817)	—	Mystica symbola	mystical symbols	Index entry.
Rerum memorabilium (PDF p. 817)	—	Turturis oblatio mystica	mystical offering of the turtledove	Index entry; sacrifice.
Rerum memorabilium (PDF p. 818)	—	Vinum, sacri sanguinis symbolum mysticum	wine, a mystical symbol of the sacred blood	Index entry; Eucharistic.
Rerum memorabilium (PDF p. 818)	—	Vinum mysticum …	mystical wine …	Index entry; bodily/blood/spiritual symbolism.
Rerum memorabilium (PDF p. 819)	—	Zachariae silentium mysticum	the mystical silence of Zechariah	Index entry.
Index in Le Nourry (PDF p. 827)	—	Communionem mysticam … venerem …	the ‘mystical communion’ used as a name for sexual intercourse	Index repetition of Prodician sexual terminology.
Index in Le Nourry (PDF p. 828)	—	praecipuum et mysticum ejus nomen est Jehova	his principal and mystical name is Jehovah	Index entry.
Index in Le Nourry (PDF p. 833)	—	quae in eo erant mystica interpretatio	mystical interpretation of the things in the Jerusalem temple	Index entry.
Index in Le Nourry (PDF p. 835)	—	Jehova praecipuum et mysticum Dei nomen	Jehovah, the principal and mystical name of God	Index repetition.
Index in Le Nourry (PDF p. 835)	—	Joseph patriarcha tunica polymitae mystica explicatio	mystical explanation of Joseph’s many-colored tunic	Index entry.
Index in Le Nourry (PDF p. 838)	—	Mysticorum de animarum … opinio	the opinion of the mystics concerning the state/transformation of souls …	Index entry; later ‘mystics’.
Index in Le Nourry (PDF p. 847)	—	Hierosolymitani [templi] mystica explicatio	mystical explanation of the Jerusalem temple	Index entry.
Ordo rerum, cap. VI (PDF p. 849)	—	Mysticam tabernaculi Judaici ejusque apparatus significationem exponit	explains the mystical signification of the Jewish tabernacle and its apparatus	Table-of-contents repetition.
Ordo rerum, cap. XI (PDF p. 850)	—	Mysticas rerum divinarum significationes …	mystical significations of divine things …	Table-of-contents repetition.
Ordo rerum, cap. XV (PDF p. 850)	—	multa obscure et mystice in S. Scriptura tradantur	many things are handed down obscurely and mystically in Scripture	Table-of-contents repetition.
Ordo rerum, cap. XVI (PDF p. 850)	—	mystici intellectus … explicatione mystica Decalogi	mystical understanding … mystical explanation of the Decalogue	Table-of-contents repetition; two occurrences.
Ordo rerum, cap. XVIII (PDF p. 850)	—	Ex mystico sensu legis …	from the mystical sense of the law …	Table-of-contents repetition.

The immediately important μυστικ- evidence is concentrated in Clement’s own descriptions of hidden or mystical interpretation, the “mystical teaching” to be handed down, the mystical reading of a Markan passage in Quis dives salvetur, and the explicit sequence in the Theodotus excerpts in which the Savior teaches first “typically and mystically” and finally “clearly and plainly” to persons taken aside separately. The later editorial and index material considerably broadens the semantic field into Eucharist, Passion, sanctuary symbolism, concealment and initiation.

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The γυμν-/nud-/denud- search produced 64 genuine printed contexts after exercise-family vocabulary and OCR noise were removed. By section: Part 1 = 16; Part 2 = 27; Part 3 = 21. Repeated printings have been retained in their proper sectional concordance so that the audit remains reproducible.

Table 2A. γυμν-/nud-/denud- in PG 9 — Part 1, PDF pp. 1–287

Reference / source	Greek	Latin	English	Significance
Stromata V (PDF p. 18)	—	nuda … salus	bare salvation	Latin wording; ‘bare’ means unadorned/simple, not bodily nakedness.
Stromata V (PDF p. 42)	—	nuda … fides	bare faith	Latin wording; abstract/metaphorical.
Stromata V (PDF pp. 42–43)	γυμνὸς γνώσεως	nudus cognitione	naked/bare of knowledge	Primary text; privative metaphor.
Stromata V (PDF p. 51)	ψιλῷ τῷ νῷ	nuda mente	with the bare/pure mind	Primary text/translation; Latin nud- renders Greek ψιλός, showing semantic overlap with ‘bare/plain’.
Stromata V (PDF pp. 51–52)	γυμνὴν τῆς ὑλικῆς δοράς … τὴν γνωστικὴν ψυχήν	animam … nudam a pelle materiali	the gnostic soul naked of its material skin	Primary text; philosophical stripping of materiality.
Stromata VI (PDF p. 132)	Ἰνδῶν γυμνοσοφιστάς	—	Indian Gymnosophists (‘naked philosophers’)	Primary text; ethnographic compound.
Stromata VI, Job 26:6 quotation (PDF p. 137)	Γυμνὸς ᾅδης ἐνώπιον αὐτοῦ	Nudus infernus coram illo	Hades is naked before him	Primary text quoting Scripture; exposure/absence of covering.
Editorial catena note to Stromata VI (PDF pp. 137–138)	γυμνός ἐστιν … ᾅδης	infernus nudus est	Hades is naked/exposed	Later catena interpretation; repeated semantic use.
Stromata VI (PDF p. 176)	μέχρι τοῦ τὴν ἐντεριώνην γυμνῶσαι	donec medullam … nudaverint	until they have laid the pith bare	Primary text; literal stripping of a plant in grafting.
Stromata VI (PDF p. 182)	—	in nuda lectione	in the bare/literal reading	Primary Latin; hermeneutical ‘bare’.
Stromata VI (PDF p. 188)	τὴν δύναμιν τὴν ἀπ’ αὐτοῦ παραγυμνώσας	—	laying bare/revealing the power proceeding from him	Primary text; Transfiguration, revelatory metaphor.
Stromata VI (PDF p. 198)	γυμνὴν ἔσωθεν τὴν ψυχήν	nudam animam … intrinsecus	the soul naked within	Primary text; God sees the soul without concealment.
Stromata VII (PDF p. 247)	γυμνὸς μὲν τῆς ἁμαρτίας γενόμενος	a peccato … nudatus	having become naked/stripped of sin	Primary text in Joseph-and-Potiphar’s-wife scene; sexual setting but γυμνός itself is moral/privative.
Stromata VII (PDF p. 254)	—	nude dicit	he says it bare/plainly	Primary Latin; adverbial/plain meaning.
Stromata VII (PDF p. 255)	ἐκ προαιρέσεως γυμνῆς	ex nudo ac puro animi instituto	from a bare and pure intention of mind	Primary text; moral metaphor.
Stromata VII (PDF p. 271)	—	ipsa nuda dictione utentes	using the bare wording itself	Primary Latin; literalism in interpretation.

Table 2B. γυμν-/nud-/denud- in PG 9 — Part 2, PDF pp. 288–574

Reference / source	Greek	Latin	English	Significance
Quis dives salvetur (PDF p. 312)	τὴν … διάθεσιν γυμνῶσαι τῶν … παθῶν	—	to strip the disposition itself of the passions	Primary Clementine text; moral stripping, not bodily exposure.
Quis dives salvetur (PDF p. 313)	γυμνὸν σκεπάζοι; ἀμφιεννύναι τὸν γυμνόν	nudum contegat; nudum vestire	to cover/clothe the naked person	Primary text; ordinary bodily nakedness in almsgiving.
Quis dives salvetur (PDF p. 314; duplicate scan p. 316 collapsed)	πτωχεύουσαν καὶ γυμνὴν τὴν ψυχήν	pauperem nudamque animam	the soul made poor and naked	Primary text; stripping the soul of passions.
Quis dives salvetur (PDF p. 323)	—	lex nuda effecta	the bare law	Primary Latin; abstract/metaphorical.
Quis dives salvetur, Matt. 25 quotation (PDF p. 324)	γυμνὸς ἤμην, καὶ ἐνεδύσατέ με	nudus … nudum … cooperuistis	I was naked and you clothed me	Primary text quoting Scripture; ordinary bodily nakedness and clothing.
Quis dives salvetur, story of John and the youth (PDF p. 331)	τὸν σαυτοῦ πατέρα, τὸν γυμνόν, τὸν γέροντα	patrem tuum … inermem, seniculum	your father—unarmed, old	Primary text; crucially γυμνός means unarmed here, not unclothed.
Excerpta ex Theodoto (PDF p. 343)	Γυμνὴ δὲ ἡ ψυχή	Nuda vero anima	the soul is naked	Primary excerpt; spiritual/ontological nakedness.
Excerpta ex Theodoto 66 (PDF p. 351)	σαφῶς καὶ γυμνῶς κατὰ μονάς	clare et nude seorsim assumptos	clearly and plainly/nakedly to those taken aside separately	Primary excerpt; γυμνῶς means openly/plainly, contrasted with μυστικῶς.
Fragment / Catena in Job (PDF p. 376)	γυμνὸς ἐξῆλθον … γυμνὸς … γυμνὸς κακίας τε καὶ ἁμαρτίας	nudus … nudus … nudus a vitio et peccato	naked I came out … naked I return … naked of vice and sin	Fragment/catena; Job’s nakedness explicitly moralized.
Fragment / Catena in Job (PDF pp. 376–377)	πάντες ἄνθρωποι καὶ γυμνοὶ γεννώμεθα, καὶ γυμνοὶ πάλιν ἐκφερόμεθα …	cuncti nascimur nudi, itemque nudi efferimur …	all are born naked and are again carried out naked, bound only in burial wrappings	Later fragment/catena; literal birth/death nakedness with explicit burial-cloth context.
Fragment / Catena in Job (PDF p. 377)	γυμνὸς γεννᾶται ὁ ἄνθρωπος; γύμνωσις; χεῖρας γυμνάς; γεγυμνωμένος …; Γυμνὸς … ὁ Ἰώβ	nudus …; nuditas; nudatus …; Nudus …	man is born naked; nakedness; bare hands; stripped/exposed; Job naked/stripped	Later fragment/catena; extended literal and privative meditation on nakedness.
Scholion (PDF p. 396)	γυμνώσω	—	I will expose / make manifest	Scholion/lexical gloss; ‘lay bare’ = reveal.
Scholion / textual apparatus (PDF p. 403)	γεγυμνωμένους	—	stripped/bared [printed reading]	Scholion; marginal correction gives ἐγγεγλυμμένους, so the γυμν- form is textually suspect but genuinely printed.
Le Nourry, Dissertatio I (PDF p. 417)	—	corpus … nuda appareat	the body … appear naked	Editorial discussion of modesty during sleep.
Le Nourry, Dissertatio I (PDF p. 418)	—	coram servis nudari	to strip naked before servants	Editorial discussion of women, baths, modesty.
Le Nourry, Dissertatio I (PDF p. 425)	—	Moyses nudo capite …	Moses, with uncovered/bare head …	Editorial quotation; literal ‘bare-headed’ wording.
Le Nourry, Dissertatio I (PDF p. 436; duplicate scan p. 438 collapsed)	—	de nuda efficientia et actione	of bare efficacy and action	Editorial theological metaphor.
Le Nourry, Dissertatio I (PDF p. 460)	—	gladius … nudus	a naked/bare sword	Editorial ethnographic quotation; unsheathed object.
Le Nourry, Dissertatio I (PDF p. 465)	—	nuda Venus	naked Venus	Editorial discussion of erotic pagan images; explicitly bodily/sexual visual context.
Le Nourry, Dissertatio I (PDF p. 487)	—	nudatum … mentum	a bared/shaven chin	Editorial discussion of effeminate grooming.
Le Nourry, Dissertatio I (PDF p. 488)	—	nullam … partem feminae nudari decorum est	it is not seemly for any part of a woman to be exposed	Editorial modesty discussion.
Le Nourry, Dissertatio I (PDF p. 492)	—	cum viros atque a viris nudae vident	when women see men naked and are themselves seen naked by men	Editorial quotation on mixed bathing; explicit lust/sexual temptation supplied by context.
Le Nourry, Dissertatio I (PDF p. 492)	—	libido … nudata est et exposita	lust … has been stripped bare and exposed	Editorial quotation; metaphorical exposure in an overt sexual context.
Le Nourry, Dissertatio II (PDF p. 517)	—	apud Indos … totum vitae suae curriculum nudi transigunt	among the Indians they pass the whole course of life naked	Editorial ethnography; ascetic/philosophical nakedness.
Le Nourry, Dissertatio II (PDF p. 522)	—	Nudus egressus …	Naked I came out …	Editorial repetition of Job/Clement.
Le Nourry, Dissertatio II (PDF p. 529)	—	si nuda lectione accipiatur	if taken in the bare/literal reading	Editorial repetition of hermeneutical usage.
Le Nourry, Dissertatio II (PDF p. 544)	—	ipsa nuda dictione utentes	using the bare wording itself	Editorial repetition of Clement’s criticism of literalism.

Table 2C. γυμν-/nud-/denud- in PG 9 — Part 3, PDF pp. 575–862

Reference / source	Greek	Latin	English	Significance
Le Nourry, Dissertatio II (PDF p. 582)	—	nudus egressus … nudus … nudus a vitio et peccato	naked I came out … naked … naked of vice and sin	Editorial quotation of Clement/Job; moralized nakedness.
Le Nourry, Dissertatio II (PDF p. 582)	—	Nudus a vitio et peccato … nudus in eam reveriar	naked of vice and sin … naked I shall return	Second printed quotation via Nicetas; repeated occurrence retained.
Le Nourry, Dissertatio II (PDF p. 582)	—	Adamum … a vitio et peccato nudum et vacuum	Adam … naked and empty of vice and sin	Editorial argument; privative moral use.
Le Nourry, Dissertatio II (PDF p. 589)	—	simplex nudaque eucharistiae figura	a simple and bare figure of the Eucharist	Editorial sacramental argument; ‘bare’ = mere/simple.
Le Nourry, Dissertatio II (PDF p. 662)	—	nudarum … certantium spectaculo	from the spectacle of naked contestants	Editorial historical discussion; athletic bodily nakedness.
Le Nourry, Dissertatio II (PDF p. 666)	—	cum quidam nudi philosophentur … genitalibus tegmina	because some philosophize naked … [with] coverings for the genitals	Quotation on Gymnosophists; literal nakedness qualified by genital covering.
Le Nourry, Dissertatio II (PDF p. 666)	—	Indis … nudi totam vitam transigunt	among the Indians … they pass their whole life naked	Editorial quotation; ascetic/philosophical nakedness.
Le Nourry, Dissertatio II (PDF p. 699)	—	per nudam animae operationem	through the bare/pure operation of the soul	Editorial philosophical metaphor.
Le Nourry, Dissertatio III (PDF p. 730)	—	anima omnino vacua et nuda Christum … sequi debet	the wholly empty and naked soul must follow Christ	Editorial repetition/exposition of Quis dives salvetur.
Greek lexicon/index (PDF p. 762)	γυμνῇ τῇ κεφαλῇ	aperte, diserte	with bare head; hence openly/plainly	Lexical/index entry; semantic extension from bare to explicit.
Greek lexicon/index (PDF p. 762)	γυμνῷ τῷ λόγῳ φάναι	—	to speak in bare/plain language	Lexical/index entry.
Greek lexicon/index (PDF p. 762)	γυμνὸς τῆς ἁμαρτίας	—	naked/stripped of sin	Lexical/index entry.
Greek lexicon/index (PDF p. 775)	γυμναὶ κόραι	—	naked girls/maidens	Index entry; literal bodily nakedness.
Greek lexicon/index (PDF p. 775)	παραγυμνοῦν τὴν ἀλήθειαν	—	to lay bare the truth	Index entry; revelatory metaphor.
Greek lexicon/index (PDF p. 775)	παραγύμνωσις τοῦ σώματος	—	uncovering/exposure of the body	Index entry; literal bodily exposure.
Rerum memorabilium (PDF p. 791)	—	Aqua nuda in Eucharistia utuntur quidam haeretici	some heretics use bare/plain water in the Eucharist	Index entry; ‘bare’ water, sacramental.
Rerum memorabilium (PDF p. 807)	—	Nulla parte nudae … capite velatae	women should be naked in no part, and should have the head veiled	Index entry; bodily modesty.
Rerum memorabilium (PDF p. 808)	—	Nudus veni, nudus revertar	naked I came, naked I return	Index entry; Job.
Rerum memorabilium (PDF p. 808)	—	Nudi degunt apud Indos …	they live naked among the Indians …	Index entry; ascetic/ethnographic.
Rerum memorabilium (PDF p. 808)	—	Nudare corporis partem aliquam mulieres haud decet	it is not fitting for women to expose any part of the body	Index entry; modesty.
Index in Le Nourry (PDF p. 834)	—	Indi vitam nudi agunt	Indians live life naked	Index repetition.

What actually matters for our research

Mark is explicitly subjected to mystical interpretation

The most important Clementine result is Quis dives salvetur 5. Clement has just reproduced the rich-man narrative from Mark and then says that the Savior teaches his own “in divine and mystical wisdom”—πάντα θείᾳ σοφίᾳ καὶ μυστικῇ διδάσκει τοὺς ἑαυτοῦ—and therefore his words must not be heard carnally; the hidden meaning in them must be searched out. This is not the expression “Mystic Gospel,” but it is direct evidence for Clement placing a Markan Gospel text inside a program of mystical reading. A few pages later in the same work, Zacchaeus is brought into the argument as the rich man who receives Jesus and hears that salvation has come to his house. The combination is therefore unusually useful: Markan narrative, hidden/mystical interpretation, wealth, discipleship and Zacchaeus occur inside one Clementine treatise.

Mystical teaching can be concealed, transmitted and then disclosed

Stromata VI supplies the strongest conceptual architecture. Clement can describe what is heard “in the ear” as received secretly and mystically before being proclaimed from the housetops; he can speak of a παραδοθησομένην μυστικὴν διδασκαλίαν, a “mystical teaching” that is to be handed down; and the scholion on the priestly garment calls it a σύμβολον … μυστικόν precisely because sacred rites are not to be made visible to the profane. The Theodotus excerpt sharpens the pattern further: the Savior teaches first τυπικῶς καὶ μυστικῶς, then in parables and enigmas, and finally σαφῶς καὶ γυμνῶς κατὰ μονάς, clearly and plainly to those taken aside separately. Whatever historical judgment one reaches about the Letter to Theodore, PG 9 shows that “mystical,” restricted teaching and differentiated levels of disclosure belong to a coherent Christian vocabulary.

Mystical food, Eucharist and Passion belong to the same semantic field

The volume repeatedly attaches μυστικ-/mystic- language to food and sacramental interpretation. The five loaves are broken “most mystically”; later material speaks of mystical heavenly bread identified with Christ’s body, blood that is mystically called wine, mystical significations of bread and wine, a “mystical Eucharist,” mystical bread, and wine as a mystical symbol of sacred blood. The indexes also preserve the Passion “mystically prefigured” and a mystical interpretation of Christ’s thorns. These later editorial/index witnesses do not establish Clement’s historical use of the phrase “Mystic Gospel,” but they are positive semantic evidence for the ease with which Gospel food, Eucharistic body and blood, and Passion imagery could be organized under the adjective “mystical.”

γυμνός does not carry a stable sexual meaning

The strongest control is inside Clement himself. In Quis dives salvetur the Greek τὸν γυμνόν is rendered by the facing Latin inermem: John calls himself the youth’s unarmed old father, not his unclothed father. In the Theodotus excerpt γυμνῶς means “clearly/plainly” and stands in deliberate contrast with μυστικῶς. In Stromata VII the Potiphar’s-wife episode supplies an even stronger control. The scene is explicitly one of sexual seduction and the woman forcibly seizes Joseph’s tunic, yet Clement says Joseph becomes γυμνὸς τῆς ἁμαρτίας, “naked of sin.” The physical removal of clothing is expressed by the stripping of the tunic; γυμνός itself is used for moral freedom from sin.

Where nakedness really is sexualized, the surrounding vocabulary does the work. Le Nourry’s discussion of mixed bathing speaks of men and women seeing one another nudae and immediately surrounds the exposure with libido, shame, chastity, desire and temptation. Conversely, PG 9 also has ordinary charitable nakedness, ascetic nakedness, an uncovered sword, a naked soul, bare wording and the laying-bare of truth. The lexical evidence therefore makes context—not γυμνός by itself—the controlling factor.

The burial-cloth parallel is unusually close

The later Job catena/fragment in Part 2 gives the most striking burial combination in the volume: πάντες ἄνθρωποι καὶ γυμνοὶ γεννώμεθα, καὶ γυμνοὶ πάλιν ἐκφερόμεθα, τοῖς ἐνταφίοις μόνοις σπαργάνοις δεσμούμενοι—all human beings are born naked and are carried out naked again, bound only in the wrappings used for burial. This is not σινδόνα ἐπὶ γυμνῷ, and the editorial note warns that the material following the initial Clementine sentence may derive from another catena author, but it is nevertheless a genuine PG 9 example in which γυμνός, death and burial cloth occur in one immediate conceptual unit.

PG 1–9: What the First Nine Volumes Add to the “Mystic Gospel” Question

The purpose of this survey is not simply to collect occurrences of mystikos. The larger question is whether the language and conceptual structures preserved in the Patrologia Graeca help explain what Theodore had heard called the “Mystic Gospel” and whether that expression could plausibly have referred, not to the formal title of another biography of Jesus, but to the mystery-bearing or Paschal movement of the fuller Gospel preserved in Clement’s Alexandrian environment.

A distinction has to be maintained from the beginning. A Gospel passage can possess a mystical meaning without thereby belonging to something formally designated “the Mystic Gospel.” Clement himself proves this. In Quis dives salvetur? he treats the rich-man material before Jericho as teaching given with “divine and mystical wisdom.” The question is therefore not where mystical interpretation begins. It is whether a particular movement of the Alexandrian Gospel could have acquired the more specific designation to mystikon euangelion.

The first nine PG volumes already provide a surprisingly coherent set of evidence.

PG	Source / Status	Key Evidence	Conceptual Combination	Relevance to the Hypothesis	Weight
PG 9	Clement of Alexandria, lost De Pascha, fragment preserved through the Chronicon Paschale	Christ proclaims himself the Pascha, the Lamb led to slaughter, and “immediately taught the disciples the mystery of the type” — edidaxe … tous mathetas tou typou to mysterion. Clement then moves through Paschal preparation, Passion, and resurrection.	Christ = Pascha → disciples → mystery → preparation → Passion → resurrection	The strongest direct Clementine bridge between “mystery” and the final Paschal movement of the Gospel. Clement does not merely mystically interpret an isolated saying. He explicitly places a “mystery” inside Christ's explanation of the Paschal events that terminate in Passion and resurrection.	★★★★★
PG 9	Ancient testimony concerning Clement's De Pascha	Eusebius reports that Clement wrote On the Pascha after discussing Melito and that Clement had been urged by associates to put into writing traditions received from earlier presbyters. PG 9 then reproduces the surviving Paschal fragments.	Pascha → inherited presbyteral tradition → written transmission	Important because the Paschal interpretation is represented not simply as Clement's private speculation but as material connected with inherited ecclesiastical tradition that Clement committed to writing.	★★★★★
PG 9	Clement, Quis dives salvetur? 4–5	After quoting his form of Mark 10:17–31, Clement says that the Savior teaches his own “with divine and mystical wisdom” and that the hearer must search for the hidden meaning rather than receive the words carnally.	Mark 10 → mystical wisdom → hidden meaning → insiders	Direct evidence that Clement already subjects the Markan road immediately preceding Jericho to mystical interpretation. It provides the nearest surviving Clementine control for the Gospel material quoted in the Letter to Theodore.	★★★★★
PG 2	Pseudo-Clementine Homilies III.29; Clementine tradition, not Clement of Alexandria	As Peter is about to “reveal fully the mystical discourse” — ekphainein ton mystikon logon — Zacchaeus arrives and interrupts him.	Peter → mystical logos → full disclosure → Zacchaeus	An extraordinary conjunction. It does not establish Alexandrian Mark, but within ancient Clementine literature Zacchaeus appears at precisely the point where a mystikos logos is about to be fully revealed.	★★★★★
PG 9	Clementine Excerpta ex Theodoto 66; excerpt from Valentinian material preserved by Clement	The Savior taught the apostles first “typically and mystically” (typikos kai mystikos), then “parabolically and enigmatically,” and finally “clearly and nakedly/plainly, in private” (saphos kai gymnos kata monas).	Jesus → apostles → mystical teaching → enigmas → private disclosure	Provides an explicit early Alexandrian model of graded dominical revelation in which “mystical” teaching belongs to a sequence ending in private explanation to selected recipients.	★★★★★
PG 9	Clement, Stromateis and related Clementine material	Clement's vocabulary allows Scripture and divine teaching to possess concealed meanings accessible through interpretation. The important control is that “mystical” describes the depth of scriptural meaning rather than necessarily the title of another text. His surviving discussion of Mark therefore shows that mystical Gospel material is broader than “the Mystic Gospel.”	written Scripture → concealed meaning → mystical understanding	Establishes the hermeneutical mechanism required by the hypothesis. The fuller Gospel need not contain a different religion; the same written narrative can carry another level of reception.	★★★★☆
PG 3	Pseudo-Dionysian corpus; much later Christian semantic control	“Mystical Scriptures” and “mystical oracles” conceal realities beneath sacred riddles; mystical knowledge is associated with purification, illumination and perfection. Some initiatory mystical matters are explicitly unsuitable for written disclosure.	Scripture → concealment → initiation → restricted disclosure	Not historical evidence for second-century Alexandria. Its value is semantic: Christian Greek could naturally speak of written sacred texts whose deepest mystery remained restricted to prepared recipients.	★★★☆☆
PG 4	Later ecclesiastical material; semantic control	The corpus speaks of “our mystical things” in sacramental/ecclesiastical contexts and connects mystical realities with bread and cup; hidden truth can be described as mystical because it is symbolically veiled and not publicly disclosed.	Church → sacrament → symbol → restricted meaning	Shows that mystikos develops naturally within the church's own sacramental vocabulary rather than being intrinsically heretical or exotic.	★★★☆☆
PG 1	Apostolic and subapostolic collections plus later editorial/associated material; semantic control	The surveyed material includes mystical Eucharistic, anointing, water and related sacramental terminology.	initiation → Eucharist → anointing → mystical	Supports the larger semantic environment in which a Gospel culminating in Pascha, Eucharist, Passion and resurrection could naturally be received mystically. It is not direct evidence for Clement's Gospel.	★★☆☆☆
PG 6	Justin and associated material; comparative semantic control	Teaching can be communicated mystically through symbols.	doctrine → symbol → mystical mode of communication	Useful because it demonstrates that “mystically” can characterize the manner in which teaching is encoded rather than the existence of a separately titled book.	★★☆☆☆
PG 8	Clement volume; pagan Dionysian example used by Clement	Clement refers to a “mystical memorial of this passion” in describing Dionysian ritual.	passion → memorial → ritual → mystical	The subject is pagan and therefore cannot establish Christian Paschal usage. Nevertheless, it is a useful lexical control: Clement himself can place mystikos directly beside a ritual memorial of a pathos.	★★☆☆☆

The Importance of Clement's De Pascha

The addition of De Pascha materially changes the picture.

Before examining it, the strongest Clementine evidence showed that Gospel material could possess a hidden, mystical meaning. Quis dives salvetur? was already remarkable: Clement quotes his form of Mark 10 and immediately tells the reader that Jesus teaches his own with “divine and mystical wisdom.” That establishes mystical Gospel interpretation.

But De Pascha goes further.

The surviving fragment describes Christ himself as the Pascha and Lamb of God. As the Passion approaches, Christ teaches his disciples “the mystery of the type.” The narrative then proceeds through the preparation of the feast, Christ's suffering, and finally his resurrection.

The structure is therefore:

PASCHA
→ CHRIST THE LAMB
→ DISCIPLES
→ THE MYSTERY OF THE TYPE
→ PREPARATION
→ PASSION
→ RESURRECTION

This is much closer to the present hypothesis than a generic occurrence of mystikos.

It demonstrates that Clement himself could understand the final events of Jesus' life as a Paschal mystery that Jesus teaches to his disciples.

Even more significantly, the ancient account of the lost book says that Clement committed to writing traditions that had come to him from earlier presbyters. That does not prove that the particular surviving fragment itself derives verbatim from one of those presbyters, and it certainly does not prove the existence of the Alexandrian Gospel described to Theodore. But it places Clement's Paschal interpretation inside precisely the sort of transmitted Alexandrian ecclesiastical tradition that the hypothesis requires.

Three Results Now Stand Out

The first nine PG volumes give three especially striking conjunctions.

1. Mark 10 is already mystical in Clement

Clement's surviving treatment of the rich man says that the Markan words carry “divine and mystical wisdom” and contain a hidden meaning requiring investigation.

This prevents us from arguing that the Gospel suddenly becomes capable of mystical meaning only at Jericho.

It does not.

The better distinction is:

mystical Gospel material ≠ “the Mystic Gospel.”

The adjective is broad. The possible designation is narrow.

2. Zacchaeus stands beside a “mystical logos”

The Pseudo-Clementine Homilies give an independently remarkable configuration:

Peter is about to reveal the mystical logos fully → Zacchaeus arrives.

This is not Clement of Alexandria and cannot establish his Gospel tradition. Nevertheless, for a corpus investigation asking whether Zacchaeus/Jericho and a “mystical discourse” ever occupy the same early-Christian conceptual space, PG 2 gives an unexpectedly direct positive answer.

3. Clement's Pascha is explicitly a taught mystery

De Pascha supplies the missing link between mystical interpretation and Passion chronology.

Christ does not merely undergo the Pascha.

He is the Pascha.

And immediately before the Passion he teaches the disciples the mystery of the type.

The Paschal mystery then unfolds into suffering and resurrection.

This means that by the end of PG 9 we no longer have to construct every part of the proposed semantic chain from later Christian witnesses.

Clement himself gives us:

Gospel material with mystical wisdom

and

the final Paschal movement as a mystery taught by Christ to his disciples.

The Pseudo-Clementine tradition then supplies:

Zacchaeus + mystical logos.

And the Excerpta ex Theodoto supplies:

mystical dominical teaching + differentiated recipients + private disclosure.

Interim Result: PG 1–9

Nothing in PG 1–9 says explicitly:

“The Alexandrian church called the Passion-week section of Mark the Mystic Gospel.”

That distinction has to remain clear.

But that is no longer the only meaningful test.

The first nine volumes have already produced four elements that would have to exist for such a designation to make historical and linguistic sense:

1. A Gospel narrative can contain hidden “divine and mystical wisdom.”

2. Jesus' teaching can be distributed according to levels of disclosure, culminating in private instruction.

3. A “mystical logos” can occur in direct conjunction with Zacchaeus.

4. Clement himself can describe the Paschal movement toward Passion and resurrection as a mystery taught by Christ to the disciples.

That fourth point, supplied by De Pascha, is the most important addition to the PG 1–9 dossier.

The emerging hypothesis can therefore be stated more precisely.

The Alexandrian church need not have possessed a codex whose formal title was The Mystic Gospel. It may instead have possessed the fuller or “more spiritual” Mark described in the Letter to Theodore. Within that Gospel, a particular Paschal movement could have been especially associated with advanced interpretation and initiation. Theodore, encountering the terminology through the Carpocratian controversy, could then speak of that material as “the Mystic Gospel.”

At the end of PG 9, that remains a hypothesis.

But it is now a hypothesis for which Clement's own surviving corpus supplies much of the required vocabulary and conceptual architecture.

PG 10–17 provides the next test.