{"slug":"khazarzar-amphilochius-iconiensis-contra-haereticos","id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-contra-haereticos","title":"Contra haereticos","title_source":"Contra haereticos","author":"Amphilochius Iconiensis","genre":"polemic/apologetic","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:57:15Z","cost_usd":0.005431},"source":{"registry_id":"greek:khazarzar:khazarzar-amphilochius-iconiensis-contra-haereticos","work_id":"khazarzar-amphilochius-iconiensis-contra-haereticos","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":47,"english_words":13127,"coptic_letters":0,"source_letters":52684,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-amphilochius-iconiensis-contra-haereticos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":47,"translated":47,"commentary_passages":0,"commentary_units":0,"english_words":13127,"source_letters":52684,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: polemic/apologetic in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 47 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":47},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"... οὐδὲ οὐράνιον φρονοῦσιν· ἀλλ' οὐδὲ ἀνθρώπινον φρόνημα ἔχουσιν, οὐδὲ τολμῶσιν εἰς τὸ φῶς προελθεῖν ἢ φρονίμῳ ἀνθρώ πῳ διαλεχθῆναι, ἢ πόλει χριστιανῶν ἐπιβῆναι, καθὼς οἱ προεστῶτες τῶν ἄλλων αἱρέσεων, οἵτινες πειρῶνται διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης πλανῆσαί τινας. Καὶ γὰρ διὰ τὴν προσοῦσαν αὐτοῖς δεινότητα καὶ τὰς γραφὰς πειρῶνται πρὸς τὰ ἑαυτῶν θελήματα ἕλκειν κἀκεῖθεν ἀπατᾶν τοὺς ἁπλουστέρους· αἱ γὰρ γραφαὶ ἐοίκασι τοῖς βοηθήμασι τοῖς ἰατρικοῖς, ἅτινα καλῶς μὲν σκευαζόμενα θεραπεύει, φαύλως δὲ ἢ ἀτέχνως διδόμενα φονεύει· διόπερ εἰκότως ἀλώπεκες μικροὶ λέγονται. Τὰς μὲν οὖν λοιπὰς αἱρέσεις ἔστιν εὑρεῖν ὅτι καὶ λόγον καὶ πιθανότητα ἔχουσι καὶ συλλογισμοῖς καὶ σοφίσμασί τινων ἁπλουστέρων περιγίνονται· καὶ νομίζω γὰρ καὶ περὶ τούτων ὁ προφήτης εὔχεται λέγων· Ῥύσεταί με ἐξ ἐχθρῶν μου δυνατῶν. Αἱ μέντοι μικραὶ ἀλώπεκες, τουτέστι αὗται αἱ αἱρέσεις, τί ἔχουσι δυνατὸν εἰς τὸ ἀπατῆσαι; Οὐ φρόνησιν, οὐκ ἰσχύν, οὐ παρρησίαν τοῦ δόγματος αὐτῶν, οὐ τὴν ἐπὶ πόλεων δικαιοσύνην δυναμένην ἀπατῆσαι τοὺς μεριζομένους τῇ πίστει· ἓν μόνον ἔχουσι, τὸ δολερὸν τῶν θηρίων τούτων. Ὅταν γὰρ εἰσέλθωσιν εἰς ἀμπελῶνα, τουτέστιν εἰς λαόν, οὐ παρρησίᾳ εἰσέρχονται, ἀλλὰ λάθρᾳ ὡς κλέπται, ὡς καὶ τὰ θηρία ταῦτα, αἱ ἀλώπεκες. Ἐπὰν ἴδωσι τὸν ἀμπελουργὸν εἰς ἕτερον μέρος ἀσχο λούμενον, εἰσέρχονται ἀφειδῶς εἰς τοὺς ἀλλοτρίους καμάτους, οὓς καὶ ἀφανίζουσιν. Ἔστι δὲ καὶ οὕτως νοῆσαι τὸ γραφικὸν ῥητόν, οὐ μόνον αὐτοὺς μικροὺς ἀλώπεκας ὀνομαζομένους, ἀλλὰ καὶ μικροὺς ἀφανίζοντας ἀμπελῶνας.","english":"...they do not think heavenly thoughts; but neither do they have a human mindset, nor do they dare to come forth into the light or to converse with a prudent man, or to set foot in a city of Christians, as the leaders of the other heresies do, who try through philosophy and empty deceit to lead some astray. For indeed, through the cleverness that is in them, they also try to drag the Scriptures to their own wills and from there to deceive the simpler sort; for the Scriptures resemble medical remedies, which when properly prepared heal, but when given badly or unskillfully kill; therefore they are reasonably called little foxes. The other heresies, then, one can find have both reason and persuasiveness and prevail over some of the simpler sort by syllogisms and sophisms; and I think the prophet also prays concerning these, saying: He will deliver me from my strong enemies. But the little foxes—that is, these heresies—what do they have that is strong enough to deceive? Not prudence, not strength, not boldness of their doctrine, nor the justice in cities that is able to deceive those who are divided in the faith; they have only one thing, the guile of these beasts. For when they enter into a vineyard—that is, into a people—they do not enter with boldness, but secretly as thieves, as also these beasts, the foxes. Whenever they see the vine-dresser busy in another part, they enter without sparing into the labors of others, which they also destroy. And it is possible to understand the scriptural saying in this way also, that they are not only called little foxes, but also that they destroy little vineyards.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Οὐδεὶς γὰρ παρ' αὐτῶν ἀνὴρ ἰσχυρὸς καὶ ἑδραῖος τῇ πίστει καὶ τεθεμελιωμένος ἐπὶ τὴν πέτραν, τουτέστι τὸν Χριστόν, ἀπατᾶται, ἀλλ' εἴπου τις ἀχύρῳ παραπλή σιος καὶ παντὶ ἀνέμῳ περιφερόμενος ἀπολικμᾶται τῆς ἐκκλησίας. Περὶ τῶν τοιούτων καὶ ὁ κύριος ἐν εὐαγγελίοις λέγει· Ὃς ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τῶν πιστευόντων εἰς ἐμέ, συμφέρει ἵνα μύλος ὀνικὸς κρεμασθῇ εἰς τὸν τράχηλον αὐτοῦ καὶ τὰ ἑξῆς, δηλονότι μεγάλου καὶ ἡδρασμένου ἐν τῇ πίστει καὶ κρατοῦντος τὴν κεφαλὴν τῆς ἐκκλησίας, τὸν Χριστόν, μὴ δυναμένου σκανδαλισθῆναι. Περὶ τούτων αὐτῶν καὶ ὁ ἀπόστολος Παῦλος σαφῶς ᾐνίξατο εἰπών· Ἐκ τούτων εἰσὶν οἱ ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπι θυμίαις ποικίλαις, πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. Ἔδειξε διὰ τοῦ ῥήματος τοῦ ἐνδύνοντες τὸν φωλεὸν τοῦ ὄφεως τοῦ ἀπατήσαντος τὴν πρώτην γυναῖκα· ἐφανέρωσε δὲ καὶ τὸ δολερὸν καὶ δειλὸν τῶν τρόπων αὐτῶν καὶ τοῦ κηρύγματος αὐτῶν τὴν ἀσθένειαν καὶ τῶν ἀπατωμένων τὸ σαθρόν· ἀνδρὸς γὰρ οὐ μέμνηται, εἰ μὴ μόνων γυναικαρίων εὐκόλων εἰς ἀπάτην. Διὰ τοῦτο καὶ τὸ κήρυγμα αὐτῶν ἐκεῖνο τὸ γένος ἀπατᾷ καὶ εἴπου τις γυναικώδης· καὶ ἔστιν ἰδεῖν ἐν ταῖς συναγωγαῖς αὐτῶν πλείονα γυναικάρια ἀπατώμενα, ἐξακολου θοῦντα ἀλλοτρίοις ἀνδράσι καὶ μετ' αὐτῶν ἀδιαφόρως συζῶντα· τὰ δὲ ἀκόλουθα τούτοις αἰσχρόν ἐστι καὶ εἰπεῖν. Τίς ὁ καθηγητὴς τῶν αἱρέσεων τούτων; Ὁ καθηγητὴς πασῶν τῶν αἱρέσεών ἐστιν ὁ διάβολος.","english":"For no man among them who is strong and steadfast in the faith and founded upon the rock, that is, Christ, is deceived; but if anyone is like chaff and carried about by every wind, he is winnowed out of the church. Concerning such men the Lord also says in the Gospels: \"Whoever causes one of these little ones who believe in me to stumble, it would be better for him that a millstone of an ass be hung about his neck,\" and so on—clearly meaning that a man who is great and established in the faith and holds fast to the head of the church, Christ, cannot be caused to stumble. Concerning these very men the apostle Paul also hinted clearly when he said: \"From these are those who creep into houses and lead captive silly women laden with sins, led away by various lusts, ever learning and never able to come to the knowledge of the truth.\" By the word \"creeping in\" he showed the den of the serpent who deceived the first woman; and he made manifest both the guile and cowardice of their ways and the weakness of their preaching and the rottenness of those who are deceived; for he makes no mention of a man, but only of silly women, easy to deceive. Therefore their preaching also deceives that kind of person, and anyone who is womanish; and one may see in their synagogues more silly women being deceived, following after foreign men and living with them indiscriminately; and the consequences of these things are shameful even to speak of. Who is the leader of these heresies? The leader of all the heresies is the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Ὡς γὰρ ὁ Χριστὸς καθηγητής ἐστι τῆς καθολικῆς ἐκκλησίας καὶ παρ έδωκεν ἑαυτὸν ὑπὲρ αὐτῆς, ἵνα αὐτὴν ἁγιάσῃ καὶ παραστήσῃ αὐτὸς ἑαυτῷ τὴν ἐκκλησίαν μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, οὕτως καὶ ὁ διάβολος εἰς τὸ ἀπατᾶν καὶ σκορπίζειν ὢν ἕτοιμος καθηγητὴς γέγονε πασῶν τῶν αἱρέσεων. Μόνον γὰρ ἐδιδάχθη τὸ γένος τῶν ἀνθρώπων θεὸν προσκυνεῖν, πολλοὺς δὲ ψευδωνύμους θεοὺς ἐποίησεν ὁ διάβολος· τί δὲ λέγω πολλούς, πᾶσαν τὴν κτίσιν ἐθεοποίησεν, ἵνα τὸν ἄθλιον ἄνθρωπον ἀπὸ τοῦ ὄντως θεοῦ ἀποπλανήσῃ. Ἦν γὰρ\n\nἰδεῖν ὁμοιώματα ζῴων καὶ θηρίων καὶ ἑρπετῶν καὶ πετεινῶν προσκυνούμενα, ἔτι δὲ καὶ πᾶσαν σχεδὸν τὴν ὕλην ὡς θεὸν τιμωμένην. Καὶ διὰ τοῦτο ὁ κύριος τὴν ἔνσαρκον οἰκονομίαν ὑπὲρ τοῦ γένους τῶν ἀνθρώπων ἀνεδέξατο, ἵνα τὴν πολύθεον πλάνην καταργήσῃ καὶ ἐπὶ τὴν προσκύνησιν τοῦ ὄντως θεοῦ ἐπιστρέψῃ διὰ λουτροῦ παλιγγενεσίας, καὶ πᾶσαν τὴν ἀνθρωπότητα διεσπαρμένην συναγάγῃ εἰς τὴν ἐκκλησίαν καὶ σῶμα αὐτοῦ προσηγόρευσε, καὶ πληρωθῇ ὁ λόγος αὐτοῦ· Ἔσται μία ποίμνη, εἷς ποιμήν. Ἀλλὰ πάλιν ὁ φθονερὸς διάβολος τῇ οἰκείᾳ κακίᾳ καὶ τῇ ἀρχαίᾳ αὐτοῦ τέχνῃ οὐ παύεται ἀπατῶν τοὺς ἀστηρίκτους· ὡς γὰρ πρὸ τοῦ εἴδωλα μετονομάσας θεοὺς ἀπὸ τοῦ ὄντως θεοῦ ἀπεπλάνησε τοὺς ἀνθρώπους, οὕτως καὶ νῦν πολλὰς ἐκκλησίας ὀνομάσας, μᾶλλον δέ, εἰ δεῖ τὸ ἀληθὲς εἰπεῖν, εἴδωλα ἐκκλησιῶν ἀναστήσας τῇ τοῦ Χριστοῦ ἀποταγῇ τοὺς πειθομένους αὐτῷ, ἵν' ὥσπερ τότε διὰ τῶν λεγομένων θεῶν ἀπὸ τοῦ θεοῦ ἀπέστησεν, οὕτως καὶ νῦν διὰ τῶν λεγομένων παρ' αὐτοῖς ἐκκλησιῶν τῆς ὄντως ἐκκλησίας ἀποσπάσῃ.","english":"For just as Christ is the leader of the catholic church and gave himself for it, that he might sanctify it and present it to himself, the church not having spot or wrinkle or any such thing, so also the devil, being ready to deceive and to scatter, has become the leader of all the heresies. For the race of mankind was taught only to worship God, but the devil made many falsely named gods; and why do I say many? He deified the whole creation, in order that he might lead wretched man astray from the truly existing God. For it was\n\npossible to see likenesses of animals and beasts and reptiles and birds being worshipped, and moreover almost all matter honored as a god. And for this reason the Lord undertook the incarnate economy for the sake of the race of mankind, in order that he might abolish the polytheistic error and turn them back to the worship of the truly existing God through the washing of regeneration, and might gather all humanity, which had been scattered, into the church, and he called it his body, and that his word might be fulfilled: There shall be one flock, one shepherd. But again the envious devil, by his own wickedness and his ancient craft, does not cease to deceive the unstable; for just as before, having renamed idols as gods, he led men astray from the truly existing God, so also now, having named many churches—or rather, if one must speak the truth, having raised up idols of churches—by the renunciation of Christ he leads those who obey him, so that just as then through the so-called gods he caused them to stand away from God, so also now through the so-called churches among them he might draw them away from the truly existing church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Ἔθος γὰρ τῷ διαβόλῳ διὰ μεγάλων ἐπαγγελιῶν ἀπατᾶν· τῷ γὰρ πρώτῳ ἀνθρώπῳ, ἤτοι τῇ γυναικὶ προσελθὼν εἶπεν· Ἐὰν φάγητε τοῦ ξύλου τῆς γνώσεως, ἔσεσθε ὡς θεοί, θεοὺς ποιήσειν ἐπαγγειλάμενος, τουτέστιν ἀθανάτους, καὶ αὐτὴν τὴν ζωὴν αὐτῶν προσαφ είλατο. Ἔχει δὲ τοίνυν πλέον ὁ δόλος αὐτοῦ· τοῦ σωτῆρος γὰρ ἐπιφανέντος καὶ πολλῶν πιστευσάντων αὐτῷ ἐπήγειρεν ὁ πονηρὸς διωγμὸν κατὰ τῶν χριστιανῶν καὶ οὓς οὐκέτι ἠδύνατο κατέχειν τῇ ἀπάτῃ διὰ τῆς εἰδωλολατρίας, τούτους διὰ τῆς τυραννίδος ἀποστάτας ἠνάγκασε γενέσθαι. Καὶ ἦν ἰδεῖν πρᾶγμα φρικτόν· βασιλεῖς μαινομένους κατὰ τῶν χριστιανῶν, νόμους ἀνομίας μεστούς, δικαστὰς ἐκδίκους τῆς ἀσεβείας. Ὑπὲρ πάντα γὰρ φόνον καὶ πᾶσαν γοητείαν ἔγκλημα ἦν ἡ εὐσέβεια, καὶ μόνοι οἱ χριστιανοὶ ᾤκουν τὰ δεσμωτήρια, ἐστρεβλοῦντο, ἐτύπτοντο, ἐτηγανίζοντο, ἐξέοντο, θηρίοις ἐνεβάλλοντο. Καὶ τούτων ἁπάντων ἐπαγομένων αὐτοῖς παρὰ τοῦ πονηροῦ καὶ τῶν τούτου διακόνων, ἵνα τὴν ἐκκλησίαν τοῦ θεοῦ ἀρνήσωνται, γενναίως καὶ προθύμως ἅπαντα ἔφερον διὰ τὴν εἰς τὸν σωτῆρα ἀγάπην καὶ ἡδέως ἀπέθνῃσκον τὸν πρόσκαιρον θάνατον τῆς ἀϊδίου ζωῆς ἀνταλλαττόμενοι. Ταῦτα καταμαθὼν ὁ διάβολος καὶ κατανοήσας νικωμένην αὐτοῦ τὴν βίαν καὶ πάσας αὐτοῦ τὰς ἐπινοίας μετεβλήθη εἰς ἕτερον εἶδος ἀπάτης καὶ πάλιν ἐπάγγελμα χρηστὸν καὶ σχῆμα ταπεινὸν καὶ θρησκεία εὐλαβής. Ἐγκρατείας γὰρ καὶ ἀποτάξεως κηρυσσομένης τίς ἂν μὴ εὐκόλως ἀπατηθῇ τῷ δόλῳ τούτῳ; Οἶδεν ὅτι βαρὺ ἀκοῦσαι χριστιανῷ·","english":"For it is the devil's habit to deceive by means of great promises. For when he came to the first man, that is, to the woman, he said: If you eat of the tree of knowledge, you shall be as gods—promising that he would make them gods, that is, immortal—and he even took away their very life. His deceit, then, has something more. For when the Savior appeared and many believed in him, the evil one stirred up persecution against the Christians, and those whom he could no longer hold by deception through idolatry, these he compelled by tyranny to become apostates. And one could see a dreadful thing: kings raging against the Christians, laws full of lawlessness, judges avenging impiety. For beyond every murder and every sorcery, piety was a crime, and only the Christians inhabited the prisons; they were racked, beaten, fried in pans, scraped, thrown to beasts. And though all these things were brought upon them by the evil one and his servants, so that they might deny the church of God, they bore all things nobly and eagerly for love of the Savior, and gladly died, exchanging temporary death for eternal life. The devil, having learned these things and perceived that his violence was being conquered and all his devices, changed into another form of deceit—again a goodly promise, a humble appearance, and a pious religion. For when continence and renunciation are proclaimed, who would not easily be deceived by this trick? He knows that it is hard for a Christian to hear—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Ἀπόστα ἀπὸ θεοῦ, ἄρνησαι τὸν σω τῆρα, δραπέτευσον ἀπὸ τῆς ἐκκλησίας, ἐγκατάλιπε τὸ αἷμα τοῦ Χριστοῦ δι' οὗ ἠγοράσθης. Ταῦτα εἰ εἶπε, τίς ἂν ὑπήκουσεν αὐτῷ; Νυνὶ δὲ τῇ ἀρχαίᾳ μεθόδῳ πάλιν μεγάλα ἐπαγγελλόμενος τοῦ ἀληθινοῦ παραδείσου, τῆς ἐκκλησίας τοῦ Χριστοῦ, ἐκβάλλει τὸν ἄνθρωπον. Ὄντως γὰρ παράδεισος ἡ ἐκκλησία τοῦ Χριστοῦ, ἐν ᾗ καὶ τὸ ξύλον τῆς ζωῆς καὶ τὸ ξύλον τῆς γνώσεως, καὶ πηγὴ ἡ ἀνερχομένη ἐκ τῆς γῆς καὶ ποτίζουσα τὸν παράδεισον, ἐξ ἧς καὶ οἱ τέσσαρες ποταμοὶ ἀπορρέουσιν· ἔχει δὲ καὶ πολλὴν διαφορὰν καρπῶν. Διὰ τοῦτο γὰρ παράδεισος, ἐπειδὴ πολλὰ εἴδη καρπῶν· μονοειδὴς γὰρ παράδεισος οὐκ ἔστιν, ὡς οἱ ἀποστάται λέγουσιν. Ἕκαστος δὲ καθὼς πίστεως καὶ σπουδῆς ἔχει, αὐξάνει καὶ καρποφορεῖ· μόνον μενέτω ἐν τῷ παραδείσῳ τοῦ Χριστοῦ, καθὼς γέγραπται· Πεφυτευμένοι ἐν τῷ οἴκῳ κυρίου ἐν ταῖς αὐλαῖς τοῦ θεοῦ ἡμῶν ἐξανθήσουσιν. Ἐὰν δὲ καὶ γένηται καιρὸς μαρτυ ρίου, παραδῶμεν τὸ σῶμα, καταλείψωμεν τὴν πρόσκαιρον ζωήν, ὑπερίδωμεν γένους, καταφρονήσωμεν χρημάτων· πάντα οἰχέσθω, μενέτω ἐν ἡμῖν ἡ πίστις, ἐλπίς, ἀγάπη, ὡς λέγει ὁ ἀπόστολος. Καὶ ἐν ἄλλῳ δὲ τόπῳ· Πέπεισμαι, φησίν, ὅτι οὔτε ζωὴ οὔτε θάνατος οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ. Τίς δέ ἐστιν αὕτη ἡ ἀγάπη, αὐτὸς ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς εἶπεν· Ὁ τρώγων μου τὴν σάρκα καὶ","english":"Depart from God, deny the Savior, flee from the church, abandon the blood of Christ by which you were bought. If he had said these things, who would have obeyed him? But now, by his ancient method, again making great promises, he casts man out of the true paradise, the church of Christ. For truly the church of Christ is a paradise, in which are both the tree of life and the tree of knowledge, and the spring that rises from the earth and waters the paradise, from which also the four rivers flow out; and it has also a great variety of fruits. For this reason it is a paradise, because it has many kinds of fruits; for a paradise of one kind does not exist, as the apostates say. But each one, according as he has faith and zeal, grows and bears fruit; only let him remain in the paradise of Christ, as it is written: Planted in the house of the Lord, they shall flourish in the courts of our God. But if the time of martyrdom should also come, let us hand over the body, let us leave behind this temporary life, let us disregard family, let us despise wealth; let all things pass away, let faith, hope, and love remain in us, as the apostle says. And in another place: I am persuaded, he says, that neither life nor death nor things present nor things to come nor any other creature will be able to separate us from the love of Christ. And what is this love, our Lord Jesus Christ himself said: He who eats my flesh and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"πίνων μου τὸ αἷμα, αὐτὸς ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ. Καὶ διὰ τὴν πολλὴν αὐτοῦ περὶ ἡμᾶς ἀγάπην τὸ οἰκεῖον αὐτοῦ αἷμα τίμημα κατέβαλεν ὑπὲρ ἡμῶν· τιμίῳ γὰρ αἵματι ἠγοράσθητε, Πέτρος ὁ ἀπόστολός φησιν. Ὁ τοίνυν τὸ αἷμα τοῦ Χριστοῦ ἀρνούμενος τὴν παρουσίαν αὐτοῦ ἐνύβρισε καὶ τὴν καταβληθεῖσαν ὑπὲρ αὐτοῦ τιμὴν ἠθέτησε. Καὶ τί ἀπολογήσονται οἱ τὸ αἷμα τοῦ θεοῦ ἀρνησάμενοι καὶ τῆς ἐκκλησίας δραπετεύσαντες; Εἰ γάρ, ὡς προείπομεν, οἱ ἀπόστολοι καὶ μάρτυρες τοσαῦτα ἔπαθον ὑπὲρ τοῦ αἵματος τοῦ Χριστοῦ καὶ ἐν τῇ ὁμολογίᾳ ταύτῃ ἐτελειώθησαν, ποίας τιμωρίας εἰσὶν ἄξιοι οὗτοι οἱ ἄνευ πληγῶν, οἱ ἄνευ ξίφους, ἄνευ παντὸς κινδύνου ἀρνησάμενοι τὴν ὑπὲρ αὐτῶν καταβληθεῖσαν τιμήν; Μηδὲ γὰρ νομιζέτωσαν ἔχειν τι χριστιανοῦ τοῦτο ἀρνούμενοι, πάντα γὰρ τὰ μυστήρια τῶν χριστιανῶν τούτου ἤρτηται· κἂν ἐκκλησίας εἴπῃς, κἂν γραφάς, κἂν κατηχήσεις, κἂν βάπτισμα, κἂν θυσιαστήριον, κἂν αὐτὸ τὸ σῶμα, ἄνευ τοῦ αἵματος οὐδέν ἐστι· σῶμα γὰρ ἄνευ τοῦ αἵματος νεκρόν ἐστι, νεκρὸν δὲ εἰς θυσιαστήριον οὐδεὶς προσφέρει. Ἔστι γὰρ εὑρεῖν κἀν τῇ παλαιᾷ διαθήκῃ πανταχοῦ αἷμα προσφερόμενον καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζονται κατὰ τὸν νόμον. Πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων, λέγει ὁ ἀπόστολος· καὶ πάλιν· Ἔχοντες οὖν, ἀδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι τοῦ Χριστοῦ, ἣν ἀνεκαίνισεν ὁδὸν πρόσφατον καὶ ζῶσαν.","english":"drinking my blood, he himself remains in me, and I in him. And because of his great love for us he paid down his own blood as the price for us; for you were bought with a precious blood, says Peter the apostle. Therefore the one who denies the blood of Christ has insulted his presence and has set at nought the price paid down for him. And what defense will those make who have denied the blood of God and fled from the church? For if, as we said before, the apostles and martyrs suffered so many things for the blood of Christ and were perfected in this confession, of what punishments are these worthy, who without blows, without the sword, without any danger have denied the price paid down for them? For let them not think that in denying this they have any part of a Christian, for all the mysteries of the Christians depend on this: whether you speak of churches, or scriptures, or catechizings, or baptism, or the altar, or the body itself, without the blood it is nothing; for a body without the blood is dead, and no one offers a dead body at the altar. For one can find even in the old covenant blood offered everywhere, and almost all things are cleansed by blood according to the law. How much more will the blood of Christ cleanse our conscience from dead works, says the apostle; and again: Having therefore, brothers, boldness for the entrance into the holy places by the blood of Christ, which he renewed as a new and living way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Ἔδειξέ σοι πανταχοῦ τὴν ἰσχὺν τοῦ μυστη ρίου τῶν χριστιανῶν, ὅτι οὐκ ἔστιν οὐ τὴν ἁμαρτίαν φυγεῖν, οὐκ αὐτὸν τὸν διάβολον, οὐκ εἰς τὴν εἴσοδον τῶν ἁγίων εἰσελθεῖν, ἣν ἀνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν, τοῦ γνωρισθῆναι ὑπὸ τοῦ βασιλέως μὴ ἐπιφερόμενον τὴν σφραγίδα. Εἰ γὰρ στρατιῶται ἐν πολέμοις ἀγωνιζόμενοι καὶ περὶ αὐτῆς σωτηρίας ἀγωνιῶντες τὸ σύμβολον φυλάσσουσι καὶ διὰ τοῦτο τὴν εὔνοιαν τὴν εἰς τὸν βασιλέα ἐνδείκνυνται τοῦτο λογιζόμενοι ὅτι ἐὰν τοῦτο ἀπολέσω σιν, οὐκέτι δυνήσονται τὸ πρόσωπον τοῦ βασιλέως θεάσασθαι, τί ποιήσουσιν αὐτοὶ οὐκ ἄψυχον σημεῖον ἀπολέσαντες, ἀλλ' αὐτοῦ τοῦ αἵματος τοῦ Χριστοῦ ἀποσυληθέντες; Ἀλλ' ἐάν τις ἀκριβῶς ἐξετάσῃ, παντὸς ἀνθρώπου πλανηθέντος ἐλεεινότεροί εἰσι καὶ πολλῶν θρήνων ἄξιοι οἱ ἐν ταῖς αἱρέσεσι ταύταις πλανηθέντες. Τοσοῦτον γὰρ κατίσχυσεν αὐτῶν ὁ πονη ρὸς καὶ ἐσκότισε τὴν ἀσύνετον αὐτῶν καρδίαν, ὡς μὴ ἐπιγινώ σκειν αὐτοὺς ὃ πεπόνθασι. Δέον γὰρ αὐτοὺς στένειν καὶ δακρύειν τοσούτων καὶ τηλικούτων ἀγαθῶν καὶ αὐτῆς τῆς ζωῆς στερηθέντας. Τὸ ἐναντίον πεπόνθασι· δικαίους ἑαυτοὺς ὀνομάζουσι καὶ πάντων τῶν ἀνθρώπων ὑψηλοτέρους· τί δὲ λέγω τῶν ἀνθρώπων, καὶ αὐτοῦ τοῦ αἵματος τοῦ Χριστοῦ ἁγιωτέρους.","english":"He showed you everywhere the power of the mystery of the Christians: that it is not possible to escape sin, nor the devil himself, nor to enter into the entrance of the saints, which he renewed for us as a new and living way, without being recognized by the king if one does not bear the seal. For if soldiers struggling in wars and anxious about their very safety guard the watchword and by this display their loyalty to the king, reasoning that if they lose it they will no longer be able to behold the face of the king, what will they do who have lost not a lifeless sign but have been despoiled of the very blood of Christ? But if anyone examines accurately, those who have been led astray in these heresies are more pitiable than any man who has gone astray and worthy of many lamentations. For the evil one so prevailed over them and darkened their senseless heart that they do not recognize what they have suffered. For they ought to groan and weep, having been deprived of so many and such great goods and of life itself. They have suffered the opposite: they call themselves righteous and higher than all men—but why do I say than men?—and holier than the very blood of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Μόνον γὰρ ἂν δράξηταί τινος αὐτῶν ὁ διάβολος καὶ ἐκβάλῃ τῆς ἐκκλησίας, ἔστιν ἰδεῖν ἀπὸ τῆς ὥρας ἐκείνης τὸν τοιοῦτον ἀδικίαν εἰς τὸ ὕψος ἀφειδῶς λαλοῦντα, μηκέτι γνωρίζοντα μήτε τὸν βαπτίσαντα ἱερέα, μήτε τὴν πνευματικὴν μητέρα, τὴν ἐκκλησίαν, τὴν γεννή σασαν αὐτὸν καὶ ἀναθρεψαμένην, μήτε θυσιαστήριον ἐξ οὗ ἀπὸ παιδίου ἐτρέφετο καὶ ἐποτίζετο, μήτε αὐτὰ τὰ προσφερόμενα ἅγια. Ἀλλ' εὐθὺς πρώτη προκοπὴ καὶ μέγα κατόρθωμα αὐτοῖς νομίζεται ἡ ἄρνησις καὶ ἡ βλασφημία ἡ κατὰ τῶν μυστηρίων· ἄρχεται γὰρ λέγειν ὁ τοιοῦτος, μᾶλλον δὲ ὁ διάβολος ὁ ἐν αὐτῷ φθεγγόμενος· «Τί δέ ἐστιν ἐκκλησία; Τί δέ ἐστι βάπτισμα; Ἐκεῖνο δὲ αἷμα Χριστοῦ ἐστι; μὴ γένοιτο ἐκεῖνο εἰσελθεῖν εἰς τὸ στόμα μου «. Ἄθλιε! Εἰ πάσῃ φυλακῇ ἐτήρεις τὴν καρδίαν, εἰ ηὔχου ἐπιπόνως ἕως ἐσχάτης ἀναπνοῆς, παρέμενέ σοι τὸ φυλακτήριον. Εἰ μὴ ἔδωκας εἴσοδον τῷ διαβόλῳ εἰς τὴν καρδίαν σου, οὐκ ἂν ὑπ' αὐτοῦ ἐζωγρήθης εἰς τὸ ἐκείνου θέλημα. Εἰς ταύτην τὴν προκοπήν σε ἀνήγαγεν ἡ ἐγκράτεια καὶ ἡ ἀπόταξις, οὐδὲν ἄλλο τι ἐδίδαξεν ἢ τοῖς ἁγίοις μόνοις ἀποτάξασθαι. Τὸ αἷμα τοῦ Χριστοῦ ἀκάθαρτον καὶ σὺ καθαρός; Ἐγὼ περὶ ἄλλης ἀποταγῆς ἐνόμιζόν σε ἔχειν, περὶ ἧς εἶπεν ὁ κύριος ὅτι Εἴ τις οὐκ ἀποτάσσεται πᾶσι","english":"For whenever the devil seizes one of them and casts him out of the church, from that hour one may see such a man speaking injustice on high without restraint, no longer recognizing either the priest who baptized him, nor the spiritual mother, the church, who gave him birth and nourished him, nor the altar from which from childhood he was fed and given drink, nor the holy things themselves that are offered. But immediately the first progress and great achievement is reckoned by them to be the denial and the blasphemy against the mysteries; for such a man begins to say—or rather the devil speaking in him: \"What is the church? What is baptism? Is that the blood of Christ? May it never be that that should enter my mouth.\" Wretched man! If you had kept your heart with all guard, if you had prayed laboriously until your last breath, the safeguard would have remained with you. If you had not given the devil entrance into your heart, you would not have been taken captive by him to do his will. To this progress did your self-control and renunciation lead you—it taught you nothing else than to renounce the saints alone. Is the blood of Christ unclean, and you clean? I thought you had in mind another renunciation, of which the Lord said that if anyone does not renounce all","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"τοῖς ὑπάρχουσιν αὐτῷ, οὐκ ἔστι μου μαθητής, καὶ Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς καὶ τὰ ἑξῆς· καὶ οὐ προσέθηκεν Εἴ τις οὐκ ἀποτάσσεται τῇ ἐκκλησίᾳ μου ἢ τοῖς μυστηρίοις μου, οὐκ ἔστι μου μαθητής. Δῆλον γὰρ ὅτι ἐδίδαξεν ἡμᾶς διὰ τῆς ἐνσάρκου αὐτοῦ οἰκονομίας πρῶτον ἀποτάσσεσθαι τῷ διαβόλῳ καὶ τοῖς εἰδώλοις αὐτοῦ καὶ πάσῃ τῇ πλάνῃ αὐτοῦ, καὶ αὐτῷ μόνῳ συντάσσεσθαι διὰ τῆς ἐκκλησίας αὐτοῦ καὶ τῶν μυστηρίων. Τὴν πρώτην ἀποταγὴν ἀπετάξω ἢ τὴν δευτέραν; Ἡ πρώτη εἰδώλων ἐστὶν ἀποχή, ἡ δευτέρα χρημάτων ἐστὶ καταφρόνησις καὶ πάσης σαρκικῆς ἡδονῆς ὑπεροψία. Ἴδωμεν οὖν ποίαν λέγεις ἀπόταξιν τὴν τῶν χρημάτων. Καὶ τίς οὕτως δεδούλωται τῷ πάθει τῆς φιλαργυρίας ὡς οἱ αἱρετικοί; Οὐ μόνον γὰρ τὰ αὐτοῖς ἐμπίπτοντα χρήματα μετὰ ἀσφαλείας κατέχουσιν, ἀλλὰ καὶ τῶν ἀλλοτρίων ὡς οἰκείων φρονισταὶ καὶ ταμεῖα γίνονται καὶ τόκους καὶ πλεονασμοὺς συνάγουσι καὶ ἄλλοις μὲν τὰ χρήματα προσπορίζουσι, αὐτοὶ δὲ τὰς ἀνομίας κερδαίνουσι, μόνον ἵνα τὸ πάθος τῆς πλεονεξίας αὐξήσωσιν. Οὐδεὶς γὰρ ἤκουσέ ποτε ὅτι αἱρετικὸς πάντα πωλήσας τὰ προσόντα αὐτῷ δέδωκε πτωχοῖς καὶ ποιητὴς τῆς ἐντολῆς ταύτης γέγονε. Μόνοις οὖν τοῖς ἁγίοις ἀπετάξω, μόνον τοῦτο ἐδιδάχθης παρὰ τῆς σῆς ἐγκρατείας καὶ τῆς ἀποτάξεως τὸ μὴ γινώσκειν τὸν ἱερέα σου τὸν ἀεὶ τρέφοντά σε διὰ τῆς μυστικῆς καὶ ἁγίας τροφῆς, οὐδὲν μέγα προκόψας. Εἰ γὰρ ταύτην προκοπὴν λέγεις, εἰς ταύτην φθάνουσι καὶ οἱ μαινόμενοι·","english":"to what he possesses, he is not my disciple, and If you wish to be perfect, go, sell what you possess and give to the poor, and the rest; and he did not add, If anyone does not renounce my church or my mysteries, he is not my disciple. For it is clear that through his incarnate dispensation he taught us first to renounce the devil and his idols and all his deception, and to be joined to him alone through his church and the mysteries. Have you renounced the first renunciation or the second? The first is abstinence from idols, the second is contempt for money and disdain for every fleshly pleasure. Let us see, then, which renunciation of money you mean. And who is so enslaved to the passion of avarice as the heretics? For not only do they hold securely the money that falls to them, but they also become overseers and treasuries of others' property as if it were their own, and they collect interest and surpluses, and they supply money to others while themselves profiting from lawlessness, only so that they may increase the passion of greed. For no one has ever heard that a heretic sold all that he had and gave to the poor and became a doer of this commandment. You have renounced only the saints; this alone you have been taught by your self-control and your renunciation—not to know your priest who always nourishes you through the mystical and holy food—having advanced nothing great. For if you call this advancement, those who are mad attain to it too.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"κἀκεῖνοι γάρ, ὅταν ὑπὸ τοῦ πάθους τούτου κρατηθῶσιν, ἀγνοοῦσι τοὺς γεννήσαντας, οὐκ ἐπιγινώ σκουσιν ἀδελφόν, οὐ μέμνηνται εὐεργεσιῶν, ἀλλὰ καὶ ἐάν τις θέλῃ βοηθῆσαι, ὡς ἐχθρὸς καὶ πολέμιος ὑπολαμβάνεται παρ' αὐτῶν, καὶ ἐρωτώμενοι παρὰ τῶν ἰδίων τὴν αἰτίαν τῆς λύπης εἰπεῖν ἄναρθρα καὶ ἀνακόλουθα φθεγγόμενοι οὐδὲν ἔχουσι. Δῆλον οὖν ὅτι τῷ πάθει τῆς μανίας κατέχονται καὶ οἱ ἀποστάται τῆς ἐκκλησίας ἐνυβρίζοντες πρὸς πάντας, ἀπεχόμενοι, τὸν πατέρα τὸν γεννήσαντα μοιχὸν ἀποκαλοῦντες, τὴν μητέρα πόρνην νομίζοντες, μὴ τὴν ἐντολὴν τοῦ θεοῦ φυλάττοντες τὴν λέγουσαν Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω. Ἀλλ' ἴσως προφασιζόμενος ἐρεῖ· «Τοὺς σαρκικοὺς γονεῖς λοιδορῶ «. Οὐδὲ τοῦτο καλῶς ποιεῖς· ὁ νόμος γὰρ τοῦτο λέγει καὶ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς τοῦτο ἐπισφραγίζεται· μεμφόμενος γὰρ τοῖς Ἰουδαίοις λέγει, ὅτε ἐνεκάλουν αὐτῷ λέγοντες· Διὰ τί οἱ μαθηταί σου παραβαίνουσι τὴν παράδοσιν τῶν πρεσβυτέρων καὶ ἀνίπτοις χερσὶν ἐσθίουσι, λέγει ὁ κύριος πρὸς τοῦτο· Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ καὶ τὴν παράδοσιν ὑμῶν; Ὁ γὰρ θεὸς εἶπε· τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καὶ ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω. Ὁρᾷς πῶς ἐσφράγισε τὴν ἐντολήν, μᾶλλον δὲ τὸν τῆς φύσεως νόμον διὰ τοῦ οἰκείου λόγου; Καὶ ἦν εἰπεῖν πολλὰ περὶ τιμῆς καὶ φόβου γονέων, ἀλλ' ἀρκεῖ περὶ τούτου μαρτυροῦσα ἥ τε παλαιὰ καὶ καινὴ διαθήκη. Ἴδωμεν δὲ εἰ κἂν τοὺς πνευματικοὺς γονέας τιμῶσι. Τίς οὖν ἐστιν ὁ πνευματικὸς πατήρ; Πάντως μετὰ τὸν θεὸν ὁ ἱερεὺς ὁ βαπτίσας σε· γέγραπται γάρ·","english":"For those people too, whenever they are overcome by this passion, do not know those who begot them, do not recognize a brother, do not remember benefits, but even if someone wishes to help, he is regarded by them as an enemy and adversary, and when asked by their own people to state the cause of their grief, they utter nothing but inarticulate and incoherent sounds. It is clear, then, that the apostates of the church are also possessed by the passion of madness, insulting everyone, holding themselves aloof, calling the father who begot them an adulterer, regarding their mother as a harlot, not keeping the commandment of God which says, He who speaks evil of father or mother, let him die the death. But perhaps he will say by way of excuse, \"It is the fleshly parents that I revile.\" Not even in this are you doing well; for the law says this, and our Lord Jesus Christ seals this: for when he reproached the Jews, he says, when they were accusing him, saying, Why do your disciples transgress the tradition of the elders and eat with unwashed hands, the Lord says to this, Why do you also transgress the commandment of God and your tradition? For God said, Honor your father and your mother, and, He who speaks evil of father or mother, let him die the death. Do you see how he sealed the commandment, or rather the law of nature, through his own word? And one could say many things about honoring and fearing parents, but the old and new covenant testifying about this is sufficient. But let us see whether they honor even the spiritual parents. Who, then, is the spiritual father? Surely, after God, the priest who baptized you; for it is written:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα, καὶ Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἃ ἔδωκάς μοι σὺ ὁ θεός· καὶ πρὸς τοὺς καταπεσόντας Τεκνία μου, φησίν, οὓς πάλιν ὤδινον, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. Ὃ καὶ εὐχόμεθα καὶ ἐπ' αὐτοῖς γενέσθαι· καὶ ἡ μήτηρ δὲ πάντως ἡ ἐκκλησία καὶ ἡ ἀναθρεψαμένη. Ἆρ' οὖν ὁ αἱρετικὸς γνωρίζει τούτους, γινώσκει τὴν ἀπ' αὐτῶν ὠφέλειαν, ὅτι διὰ τούτων ἔφυγε τὴν τυραννίδα τοῦ διαβόλου, δι' αὐτῶν χριστιανὸς ὠνομάσθη; Τί λέγω χριστιανός; Αὐτὸν τὸν Χριστὸν ἐνεδύσατο· λέγει γὰρ ἡ γραφή· Ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· μόνον εἰ μὴ ὑπὸ τοῦ ὄφεως πάλιν ἐξεδύθης. Τί οὖν πρὸς ταῦτα; Γνωρίζεις τούτους ἢ καὶ τούτους ἠρνήσω; Καὶ τί ποιήσεις; Εἰ γὰρ τοὺς κατὰ σάρκα γεννήσαντάς σε ἠτίμησας, τοὺς ἀναγεννήσαντάς σε διὰ λουτροῦ παλιγγενεσίας ἀπηρνήσω, πόθεν ἡ\n\nζωή σου; Ἀλλ' ἐπειδὴ ὄντως ἀπεδήμησας εἰς χώραν μακρὰν καὶ τὸ ἐπιβάλλον σοι τῆς πατρικῆς οὐσίας μέρος ἀνήλωσας, καὶ σιτίζῃ τὰ κεράτια καὶ τοῦ πρωτοπο λίτου βόσκεις τοὺς χοίρους. Πρόβατα γὰρ ἐκείνῳ οὐκ ἔστιν, εἷς γάρ ἐστιν ὁ ποιμὴν ὁ καλὸς καὶ μία ἡ ποίμνη αὐτοῦ. Τί δέ ἐστιν καὶ ἡ οὐσία ἣν ἀπώλεσας; Φανερά ἐστι καὶ πάλιν ἔκδηλος· ἡ πίστις καὶ ἡ δωρεὰ ἣν διὰ τοῦ βαπτίσματος ἔλαβες. Ὡς γὰρ βαπτισθεὶς εἰς Χριστὸν Χριστὸν ἐνεδύσω, οὕτως ἀποδημήσας ἀπὸ τῆς ἐκκλησίας Χριστὸν ἐξεδύσω. Καὶ ἵνα μὴ νομίσῃς σόφισμα εἶναι τὸ λεγόμενον, ἐπαναστρέψαντος ἐκείνου τοῦ υἱοῦ ὁ πατὴρ οὐδὲν ἄλλο ἐκέλευσεν ἢ τὴν πρώτην στολὴν καὶ τὸ δακτύλιον αὐτῷ δοθῆναι. Μίμησαι τοῦτον, ἀδελφέ·","english":"In Christ Jesus through the gospel I begot you, and \"Behold, I and the children whom you have given me, O God\"; and to those who have fallen he says, \"My little children, whom I again travail in birth until Christ be formed in you.\" This we also pray may happen in their case; and wholly the mother, the church, and she who reared them. Does the heretic, then, recognize these, does he know the benefit that comes from them—that through these he escaped the tyranny of the devil, that through them he was named a Christian? Why do I say a Christian? He put on Christ himself; for the scripture says: \"As many of you as were baptized into Christ, you put on Christ\"—only if you have not been stripped again by the serpent. What then to these things? Do you recognize these, or have you denied these too? And what will you do? For if you dishonored those who begot you according to the flesh, and denied those who regenerated you through the washing of regeneration, whence is your life? But since you have truly departed into a far country and squandered the portion of the father's substance that fell to you, and you feed on the husks and feed the swine of the first-citizen. For he has no sheep, since there is one good shepherd and one flock of his. But what is also the substance that you lost? It is clear and again manifest: the faith and the gift which you received through baptism. For just as, being baptized into Christ, you put on Christ, so, departing from the church, you stripped off Christ. And so that you may not think what is said is a sophism: when that son returned, the father commanded nothing else than that the first robe and the ring be given to him. Imitate this, brother.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"ἀνάστηθι ἀπὸ τῶν γηΐνων φρονημάτων ὡς ἐκεῖνος ἀπὸ τῆς γῆς, εἰς ἑαυτὸν ἐλθέ, ὡς κἀκεῖνος εἰπὲ καὶ σύ· Πῶς οἱ μίσθιοι τοῦ πατρός μου περισσεύουσι ἄρτου, ἐγὼ δὲ λιμῷ ὧδε ἀπόλλυμαι; Οὐκ ἄρτον ἔχω δυνάμενον στηρίξαι καρδίαν ἀνθρώπου ἢ μόνον τὴν τῶν χοίρων τροφήν, τὰ κεράτια. Τί δέ ἐστι ταῦτα, ἀλλ' ἢ τὰ διαβολικὰ συγγράμματα, ὡς ἐν ἑτέρῳ λόγῳ δείξομεν; Ἐνθυμήθητι πόθεν ἐξέπεσας, πῶς ἀπεπλανήθης δελεασθεὶς ὑπὸ τοῦ ὄφεως τοῦ τὰ μεγάλα ἐπαγγελλομένου, ἵνα σε τῶν παρόντων καλῶν ἀποστερήσῃ. Ἐν γὰρ τῇ ἀρχῇ, ἐδίδαξεν ὁ λόγος, ὅτι τὸν πρῶτον ἄνθρωπον ἤτοι τὴν γυναῖκα οὕτως ἠπάτησεν εἰπών· Ἔσεσθε ὡς θεοί. Καὶ σὲ δὲ τῷ αὐτῷ δόλῳ διὰ τοῦ ὀνόματος τῆς ἐγκρατείας καὶ τῆς ἀποτάξεως ἀπήγαγε τῆς πα τρικῆς οἰκίας πρὸς τὴν χώραν τὴν μακράν, εἰς ἣν οὐκ ἦν πρόβατα, ἀλλ' ἢ μόνον χοῖροι. Καὶ εἰ ἐφύλασσες τὴν δεσποτικὴν ἐντολὴν τὴν λέγουσάν σοι· Ἔχθραν θήσω ἀνὰ μέσον σου καὶ τοῦ ὄφεως, οὐκ ἂν ἤκουσας τῆς συμβουλῆς ἐκείνου. Πλὴν φιλάνθρωπος ὁ θεός, οὐκ οἶδε μνησικακῆσαι· μόνον ἐὰν ὑποστρέψῃς, ἕτοιμός ἐστι διὰ τὴν οἰκείαν αὐτοῦ ἀγαθότητα καὶ σοὶ ὑπαντῆσαι ὡς κἀκείνῳ. Οἶδεν ὅτι νενέκρωσαι ἐν τοσούτῳ χρόνῳ ἄρτου μὴ γευσάμενος· περιπτυξάμενός σε φιλήσει τὸν αὐχένα σου, ὃν ἐσκλήρυνεν ὁ διάβολος, καὶ σιτίσει σε πάλιν διὰ τοῦ μόσχου τοῦ σιτευτοῦ, τῶν μυστηρίων τοῦ Χριστοῦ. Ἔσται δὲ καὶ ἐπὶ σοὶ χαρὰ μεγάλη καὶ ἐρεῖ ὁ πατήρ· Χαρῆναι δεῖ καὶ εὐφρανθῆναι, ὅτι ὁ υἱός μου νεκρὸς ἦν καὶ ἀνέζησε, καὶ ἀπολωλὼς καὶ εὑρέθη. Εὑρήσεις δὲ καὶ πάντας ἡμᾶς συγχαρέντας τῷ πατρὶ καὶ συνευφραινομένους ἐπὶ τῇ σῇ σωτηρίᾳ·","english":"Rise up from earthly-mindedness as he rose from the earth; come to yourself, and say as he said: How the hired servants of my father abound in bread, but I perish here with hunger? I have no bread able to strengthen the heart of man, but only the food of swine, the husks. And what is this but the devil's writings, as we will show in another discourse? Consider from where you have fallen, how you were led astray, ensnared by the serpent who promises great things, so that he might deprive you of the good things present. For in the beginning, the Word taught, he thus deceived the first man, that is, the woman, saying: You shall be as gods. And you too by the same deceit, through the name of continence and renunciation, he led away from the paternal house to the far country, in which there were no sheep, but only swine. And if you had kept the Lord's commandment that says to you: I will put enmity between you and the serpent, you would not have listened to his counsel. Nevertheless, God is loving toward mankind; he does not know how to bear a grudge; only if you return, he is ready, because of his own goodness, to meet you as he met him. He knows that you are dead, having not tasted bread for so long; embracing you he will kiss your neck, which the devil hardened, and he will feed you again through the fatted calf, the mysteries of Christ. And there will be great joy over you as well, and the father will say: It is necessary to rejoice and be glad, because my son was dead and has come to life, and was lost and has been found. And you will find all of us rejoicing together with the father and rejoicing together over your salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"παρ' ἡμῖν γὰρ φθόνος οὐδὲ εἷς. Ἐὰν ἀκούσῃς τῆς συμβουλῆς ἡμῶν, ταῦτα εὑρήσεις παρά τε τοῦ κοινοῦ πατρὸς περὶ σὲ καὶ παρὰ τοῦ ἀδελφοῦ γινόμενα· ἐὰν ἄρξῃ διὰ τὰ γυναικάρια τὰ σὺν σοὶ ἀπατηθέντα προφασίζεσθαι προφάσεις ἐν ἁμαρτίαις· «Διὰ τοσούτου χρόνου ἐπανέλθω εἰς τὴν ἐκκλησίαν; ἀκούσω παρὰ τῶν γυναικαρίων τῶν συζώντων μοι καταλύτης* «. Μετὰ πολλὰ γὰρ τοῦτο λέλεκται παρ' αὐτοῖς, καὶ αὕτη ἐστὶν ἡ πικροτέρα τέχνη τοῦ διαβόλου, ὅτι οὐ μόνον εἰς τὴν ἀρχὴν ὑποσκελίζει τὸν ἄνθρωπον, ἀλλὰ καὶ μετὰ τὴν πτῶσιν οὐ συγχω ρεῖ τοῦτον ἐπιστρέψαι πρὸς τὸν θεὸν καὶ ἰαθῆναι. Τί ἐστι κατάλυσις; Καὶ τί παράβασις; Εἰπέ μοι. Πάντως κατάλυσίς ἐστιν, ὅταν τις τὴν πίστιν καὶ τὰ παραδοθέντα αὐτῆς μυστήρια ἐν τῇ ἐκκλησίᾳ τοῦ θεοῦ καταλείψῃ καὶ εἰς ἀπιστίαν χωρήσῃ. Ταῦτα ἔδει σε ἐν τῇ ἀρχῇ λέγειν, ὅτε ἦς ἐν τῇ τοῦ πατρὸς οἰκίᾳ, ὅτε ἔπειθέ σε ὁ διάβολος καὶ οἱ τούτου ἐργάται ἀποστῆναι τοῦ πατρικοῦ πλούτου τῆς ὄντως ζωῆς, τότε σε ἔδει λέγειν· «Οὐ γίνομαι καταλύτης, οὐ γίνομαι παραβάτης, οὐδείς με χωρίσει τῆς ἀγάπης τοῦ Χριστοῦ· αὐτὸς δι' ἐμὲ τοσαῦτα ὑπέστη μηδενὶ ὑποκείμενος, ἵνα με τὸν πλασθέντα ἐξαγοράσῃ τῷ οἰκείῳ αἵματι ἀπὸ τῆς ἁμαρτίας. Καὶ πῶς ἐγὼ δραπετεύσω ἀπὸ τῆς ἐκκλησίας ἀρνησάμενος τὴν ὑπὲρ ἐμοῦ καταβληθεῖσαν τιμήν «. Καὶ ἐπέμενε πείθων σε διὰ τῆς χρηστῆς ἐπαγγελίας καὶ τῶν σεμνῶν ὀνομάτων, ὡς ἔθος ἐκείνῳ καὶ τοῖς ἐργάταις αὐτοῦ, ἀποστῆσαι τῆς πίστεως σπεύδων ἐν προσχήματι ἐγκρατείας καὶ ἀποτάξεως ἤ τινος ἄλλου σεμνοῦ ὀνόματος. Ἔδει σε τότε λέγειν·","english":"For there is no envy at all among us. If you listen to our counsel, you will find these things being done for you by the common Father and by the brother. But if you begin, because of the little women who were deceived along with you, to make excuses for your sins—\"After so long a time, am I to return to the church? Am I to hear from the little women who live with me that I am a destroyer?\"—for after many things this has been said among them, and this is the devil's bitterest craft, that he not only trips a person up at the beginning, but even after the fall does not allow him to turn back to God and be healed. What is destruction? And what is transgression? Tell me. Destruction is surely this, when someone abandons the faith and the mysteries of the faith handed down in the church of God and goes off into unbelief. You ought to have said these things at the beginning, when you were in your father's house, when the devil and his workers were persuading you to depart from the fatherly wealth of true life; then you ought to have said: \"I do not become a destroyer, I do not become a transgressor; no one will separate me from the love of Christ. He, though subject to no one, endured so much for my sake, in order to redeem me, who was formed, by his own blood from sin. And how shall I run away from the church, having denied the price paid on my behalf?\" And he persisted in persuading you through the pleasant promise and the venerable names, as is his custom and that of his workers, hastening to lead you away from the faith under the guise of continence and renunciation or some other venerable name. You ought then to have said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"«Ἔξεστί μοι χριστιανῷ ὄντι καὶ παραμένοντι τῇ ἐκκλησίᾳ καὶ φυλάττοντι τὰ μυστήρια ἀποτάξασθαι χρημάτων,\n\nἀποτάξασθαι κακίας, ἀποτάξασθαι ὅλῳ τῷ κόσμῳ, τουτέστι τῶν κοσμικῶν φροντίδων· εἰ δὲ δέοι, καὶ ἐγκρα τεύεσθαι βρωμάτων καὶ πάσης ἡδονῆς σαρκικῆς· καὶ ἵνα μὴ καθὲν λέγω, καὶ εἰ δεῖ παρθενίαν καὶ ἁγνείαν φυλάξαι, ἔξεστί μοι χριστιανῷ ὄντι καὶ φυλάσσοντί μοι τὴν πίστιν ἐποικοδομεῖν ταῦτα πάντα. Ἐὰν γὰρ ἀφέλω τὸν θεμέλιον τῆς πίστεως, ὅς ἐστιν Ἰησοῦς, ποῦ ἐποικοδομήσω τὸ πολίτευμα; Ταῦτα γὰρ ἑκάστην ἡμέραν ἀκούω ἐν τῇ ἐκκλησίᾳ τοῦ Χριστοῦ παρὰ τῶν πατέρων κηρυσσόμενα τῶν καὶ φωτισάντων με· πρὸς ὑμᾶς δὲ ἐρῶ· Ἀπόστητε ἀπ' ἐμοῦ πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν· ἐάν τις ὑμῖν εὐαγγελίζηται παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω «. Εἴποτε ἔνηψας, εἴποτε ἐγρηγόρησας, οὐκ ἂν ὑπεσύρης ὑπὸ τοῦ καθηγητοῦ τῶν αἱρέσεων, οὐκ ἂν ἐγεγόνεις ὄντως καταλύτης· οὐδὲ γάρ σε ἐπανελθόντα εἰς τὴν ἐκκλησίαν ἀναγκάσει τις ἐσθίειν καὶ πίνειν τὴν σαρκικὴν τροφήν, ἀλλ' οὐδὲ γαμεῖν ἢ ἐκγαμίζεσθαι, ἀλλ' εἰ δοκεῖ μήτε ἄρτον ἐσθίειν μήτε τι τῶν πιαινόντων τὸ σῶμα. Μόνον τοῦ σώματος καὶ αἵματος τοῦ Χριστοῦ ἑαυτὸν μὴ ἀποστερήσῃς μηδὲ τὰ κτίσματα τοῦ θεοῦ βδελύξῃ. Ὅτι ἀπὸ Σίμωνος τοῦ μάγου αὗται αἱ αἱρέσεισ Ἕκαστος τῶν ἀνθρώπων ἐξουσίαν ἔχει ἀποσχέσθαι μὲν τοῦ κακοῦ, προσελθεῖν δὲ τῷ ἀγαθῷ, καὶ τοσαύτην δέξασθαι ἐκ τοῦ ἀγαθοῦ δύναμιν καὶ χάριν ὅσην αὐτὸς βούλεται·","english":"It is permitted to me, being a Christian and remaining in the church and guarding the mysteries, to renounce money, to renounce wickedness, to renounce the whole world, that is, worldly cares; and if need be, to practice self-control in foods and in every fleshly pleasure; and so that I not speak of each one, even if one must keep virginity and chastity, it is permitted to me, being a Christian and keeping the faith, to build all these things upon it. For if I remove the foundation of the faith, which is Jesus, where shall I build my way of life? For I hear these things every day in the church of Christ proclaimed by the fathers who also enlightened me; but to you I will say: Depart from me, all you who work lawlessness; if anyone proclaims to you a gospel contrary to what you received, let him be accursed. If ever you came to your senses, if ever you kept watch, you would not have been dragged away by the teacher of heresies, you would not have become truly a destroyer; for neither, when you return to the church, will anyone compel you to eat and drink fleshly food, nor indeed to marry or be given in marriage, but if it seems good, neither to eat bread nor any of the things that fatten the body. Only do not deprive yourself of the body and blood of Christ, and do not abhor the creatures of God. Because from Simon the magician these heresies come. Each of men has the power to abstain from evil and to draw near to good, and to receive from the good such power and grace as he himself wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"οἷον γὰρ ἂν εὑρεθῇ τὸ σκεῦος, τοιαύτη δίδοται καὶ ἡ χάρις τῷ αἰτήσαντι, καθὼς ἡ γραφὴ λέγει περὶ πνευματικῶν καὶ ἁγίων ὅτι Ὁ πνευματικὸς ἀνακρίνει πάντα, αὐτὸς ὑπ' οὐδενὸς ἀνακρινόμενος. Καὶ τοῦτο μὲν μέγα, ὅτι τοσαύτην αὐθεντίαν ἔλαβεν παρὰ τοῦ θεοῦ πάντα ἀνακρίνειν, ὑπ' οὐδενὸς αὐτὸς ἀνακρινόμενος· ἀλλ' ἤδη ὑψηλότερος γενόμενος πάσης τῆς ἀνθρωπίνης φύσεως καὶ πρὸ τῆς ἀναστά σεως τὸ κρίνειν λαβὼν παρὰ τοῦ θεοῦ. Ἐκεῖνο δὲ πλέον ξενίζει τοὺς ἀκούοντας, ὅτι ἔστι προκοπὴ καὶ ὑπὲρ τοῦτο τὸ μέτρον· τὸ γὰρ εἰπεῖν Ὁ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστι καὶ οὐκ εἶπε· πνευματικός ἐστιν ἢ ἅγιός ἐστιν. ἀλλ' ἓν πνεῦμά ἐστι δηλοῖ, ὡς ὁ τοιοῦτος ἀνεκράθη τῇ θεότητι· ἓν ἐγένετο μετὰ τοῦ θεοῦ, χω ρισθῆναι οὐκέτι δύναται. Τῷ αὐτῷ λόγῳ καὶ ὁ ἄπιστος καὶ ὁ σαρκικὸς εἰς τὸ μέτρον τὸ ἴδιον ὅσον ἐκδίδωσιν ἑαυτὸν ταῖς σαρκικαῖς ἡδοναῖς καὶ τῇ ἀπιστίᾳ, τοσοῦτον εὑρίσκει ἐν ἑαυτῷ πληθυνομένην τὴν ἀνομίαν. Καὶ ἔστιν εὑρεῖν καὶ τοῦτο ἐν τῇ γραφῇ· τοῖς μὲν σαρκικοῖς λέγει· Οὐκ ἠδυνήθην ὑμῖν λαλῆσαι ὡς πνευματικοῖς, ἀλλ' ὡς σαρκικοῖς. Τοὺς δὲ εἰς ἐσχάτην κακίαν καταπεσόντας [οὐ] σαρκικοὺς καλεῖ ὡς μηκέτι ἔχειν ἀρχὴν κἂν τὴν τυχοῦσαν εἰς αὐτοὺς τὸ πνεῦμα τὸ ἅγιον· λέγει γὰρ οὕτως ἐν τῇ κτίσει· Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις διὰ τὸ εἶναι αὐτοὺς σάρκας. Καὶ ἔδει περὶ τούτου παραθεῖναι πλείονας μαρτυρίας τῶν γραφῶν, ἀλλὰ περισσὸν ἡγησάμεθα φανερῶν ὄντων τῶν δύο προσώπων τοῦ πιστοῦ καὶ τοῦ ἀπίστου.","english":"For whatever kind of vessel is found, such is the grace given also to the one who asks, just as the Scripture says concerning spiritual and holy people: The spiritual person examines all things, yet he himself is examined by no one. And this is indeed great, that he received such authority from God to examine all things, himself examined by no one; but already having become higher than all human nature and before the resurrection having received from God the power to judge. But that which is greater astonishes those who hear, that there is progress even beyond this measure; for to say He who is joined to the Lord is one spirit, and he did not say: he is spiritual or he is holy, but is one spirit, shows that such a person has been mingled with the divinity; he has become one with God, and can no longer be separated. By the same reasoning, the unbeliever and the fleshly person, to his own measure, insofar as he gives himself over to fleshly pleasures and unbelief, to that extent finds lawlessness multiplied in himself. And it is possible to find this also in the Scripture: to the fleshly he says: I could not speak to you as to spiritual, but as to fleshly. But those who have fallen into the utmost wickedness he does not call fleshly, as though the Holy Spirit no longer had even the slightest beginning in them; for he says thus in the creation: My spirit shall not remain in these men, because they are flesh. And it would have been necessary to set forth more testimonies from the Scriptures concerning this, but we considered it superfluous, since the two persons, that of the faithful and that of the unbeliever, are evident.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"Εὑρήσεις γὰρ εἰς τὸ πρῶτον μέτρον τῆς εὐσεβείας φθάσαντας τοὺς ἁγίους προφήτας καὶ ἀποστόλους καὶ μάρτυρας καὶ πολλὰ τέκνα τῆς ἐκκλησίας τοῦ Χριστοῦ, καὶ εἰς τὸ δεύτερον πρόσωπον πολλοὺς μὲν ἄλλους ἐν ταῖς γραφαῖς εὑρήσεις ἐργάτας τῆς ἀνομίας καὶ τέκνα διαβόλου καὶ πολλοῖς καὶ διαφόροις ὀνόμασιν ὠνομασμένους· εἷς δέ ἐστιν ἐξ αὐτῶν ὁ Σίμων, ὁ ἔξαρχος τούτων τῶν αἱρέσεων, ὃν δείξομεν πᾶσαν τοῦ διαβόλου τὴν κακίαν εἰς τὴν ἑαυτοῦ καρδίαν δεξάμενον. Οὗτος γὰρ προσελθὼν φιλίππῳ τῷ ἀποστόλῳ, κηρύσσον τι ἐν Σαμαρείᾳ, καὶ κατηχηθεὶς παρ' αὐτοῦ τὸν λόγον τῆς ἀληθείας καὶ ἀποταξάμενος τῷ διαβόλῳ καὶ ταξάμενος τῷ θεῷ καταξιοῦται καὶ τοῦ βαπτίσματος, ὃς καὶ ἦν παραμένων τῷ ἀποστόλῳ θεωρῶν τε τὰ σημεῖα καὶ τὰς δυνάμεις τὰς δι' αὐτοῦ ἐπιτελουμένας ἐξίστατο· οὐδὲ γὰρ ἁπλῶς ἐπήκουσε τοῦ κηρύγματος, ἀλλὰ καὶ μέχρι χρόνου δηλοῖ αὐτὸν ἡ γραφὴ παραμείναντα, ὥστε καὶ ὀφθαλμῷ καὶ ἀκοῇ αὐτὸν πληροφορηθῆναι. Καὶ ταῦτα μὲν ἡ φιλανθρωπία τοῦ θεοῦ εἰργάζετο, ἵνα αὐτὸν κερδήσῃ· καὶ εἰ ἠθέλησεν, ἔτυχεν ἂν τούτου, ἀλλ' ἀντὶ τούτου τὰ ἐναντία φρονεῖ. Δηλώσαντος γὰρ","english":"For you will find that the holy prophets and apostles and martyrs and many children of the church of Christ attained to the first measure of piety, and you will find many others in the Scriptures in the second rank, workers of lawlessness and children of the devil, called by many and various names; and one of these is Simon, the leader of these heresies, whom we shall show to have received all the devil's wickedness into his own heart. For he came to Philip the apostle, who was preaching in Samaria, and after being instructed by him in the word of truth and renouncing the devil and aligning himself with God, he was deemed worthy even of baptism; and he remained with the apostle, and as he observed the signs and powers performed through him, he was amazed; for he did not merely hear the preaching in a casual way, but the Scripture makes clear that he stayed on for a time, so that he was fully convinced by both eye and ear. And these things the love of God for humanity was working, in order to win him; and if he had wished, he would have obtained this, but instead he thinks the opposite. For when he had shown—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"τοῦ ἁγίου Φιλίππου τοῖς ἐν Ἱεροσολύμοις συναποστόλοις, ὅτι δέδεκται ἡ Σαμάρεια τὸν λόγον τοῦ θεοῦ καὶ ὅτι καιρός ἐστι δοθῆναι αὐτοῖς καὶ ἱερέας, κατελθόντων δὲ τοῦ ἁγίου Πέτρου καὶ Ἰωάννου ἀπὸ Ἱεροσολύμων καὶ ποιούντων τὰς χειροθεσίας, ἐλάμβανον πνεῦμα ἅγιον οἱ τῆς χάριτος ταύτης καταξιούμενοι. Θεασάμενος δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα τὸ ἅγιον, φιλαρχίαν νοσήσας προσφέρει δῶρα τοῖς ἀποστόλοις λέγων· Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα ᾧ ἐπιθῶ τὰς χεῖρας λαμβάνῃ πνεῦμα ἅγιον. Πέτρος δὲ πρὸς αὐτὸν εἶπε· Τὸ ἀργύριόν σου σὺν σοὶ εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι καὶ τὰ ἑξῆς. Οὗτός ἐστι Σίμων ὁ πρὸ τοῦ ἀποταξάμενος τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ καὶ πᾶσιν τοῖς ἔργοις αὐτοῦ· οὗτός ἐστιν ὁ ὑπὸ τοῦ ἀποστόλου Φιλίππου ὑποδεξάμενος τὸ βάπτισμα· ἀλλ' ἐπαινετὸς μέχρι τούτου, μετὰ δὲ ταῦτα ἐλεεινός. Ἀστοχήσας γὰρ τοῦ σκοποῦ καὶ τῆς τοιαύτης χάριτος καὶ τῆς χειροτονίας ἀνάξιος κριθείς, ἄρχεται πολεμεῖν τοῖς ἀποστόλοις μηκέτι γνω ρίζων τοὺς ἐργάτας, μηκέτι γνωρίζων τὸν γεννήσαντα, πάντων ὁμοῦ ἐπιλαθόμενος· ὁ πρὸ μικροῦ μαθητὴς καὶ νῦν πολέμιος. Τί ἔπαθες, ἄνθρωπε; Τίς σε οὕτως ἀπεθηρίωσε; Τίς σε εἰς αὐτὴν τὴν λύσσαν ἀνήνεγκε; Τί ἐξέδωκας σεαυτὸν παντελῶς τῷ πονηρῷ, ὥστε πηρωθῆναι πᾶσαν τὴν καρδίαν σου καὶ μηκέτι δέχεσθαι τὴν τῶν ἀποστόλων παραίνεσιν, ἀλλ' ἑαυτὸν εἶναι δικαιότερον τῶν ἀποστόλων νομίζειν;","english":"to the fellow apostles of Saint Philip in Jerusalem, that Samaria had received the word of God and that it was time for priests also to be given to them; and when Saint Peter and John had come down from Jerusalem and were performing the laying on of hands, those deemed worthy of this grace were receiving the Holy Spirit. But when Simon saw that through the laying on of the apostles' hands the Holy Spirit was given, afflicted with the disease of love of power, he offered gifts to the apostles, saying: Give me also this authority, so that whoever I lay my hands on may receive the Holy Spirit. But Peter said to him: May your silver perish with you, because you thought the gift of God was to be obtained with money, and so on. This is Simon who before had renounced the devil and his angels and all his works; this is he who received baptism from the apostle Philip; but praiseworthy up to this point, and thereafter pitiable. For having missed the mark and been judged unworthy of such grace and of the ordination, he begins to make war on the apostles, no longer recognizing the workers, no longer recognizing the one who begot him, having forgotten them all together—he who shortly before was a disciple and now an enemy. What did you suffer, man? Who so turned you into a beast? Who carried you off into this very frenzy? To what did you deliver yourself completely to the evil one, so that your whole heart was blinded and could no longer receive the apostles' exhortation, but you thought yourself more righteous than the apostles?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Καὶ οὐ παύεται μέχρι θανάτου πολεμῶν τοῖς ἀποστόλοις, καὶ οὐκ ὤκνησεν ἀπὸ Σαμαρείας μέχρι Ῥώμης διαβῆναι κἀκεῖ συνεργῆσαι τῷ διαβόλῳ καὶ πολεμῆσαι τῷ Χριστῷ. Ἐδείξαμεν διὰ τῶν πραγμάτων τὸν ἀρχηγὸν τῶν αἱρέσεων· καὶ ἤρκει διὰ τούτων πεῖσαι τοὺς ἀπατωμένους τίνος εἰσὶ μαθηταί, τίνος εἰσὶ ζηλωταί, τίνος τὸ ἔργον μεταδιώκουσι, τίνος ἕνεκεν τῷ Χριστῷ μάχονται. Ἀλλ' ἵνα πλέον αὐτοὺς ἐντρέψωμεν, πείσομεν αὐτοὺς ὅτι μέχρι καὶ σήμερον τὴν διδαχὴν ἐκείνου κατέχουσι· καὶ τοῦτο ἀπ' αὐτῶν ἐκείνων λαβόντες τὴν ἀπόδειξιν ἀπὸ τῶν ἰδίων ἐλέγχων αὐτοὺς ἐλέγξομεν. Ὡς γὰρ ἐκκλησία ἡ καθολικὴ καὶ ἀποστολικὴ σῴζει τὴν γενεαλογίαν τοῦ Χριστοῦ, οὕτως καὶ αἱ αἱρέσεις φυλάσσουσι τὴν διαδοχὴν τοῦ Σίμωνος. Γέγραπται ἐν βιβλίῳ παρ' αὐτοῖς φυλασ σομένῳ ὃ λέγουσι Πέτρου Πράξεις, ὅτι Γέμελλός τις γνήσιος μαθητὴς γέγονε τοῦ Σίμωνος· αὐτὸς ἕως τῆς τελευταίας αἰσχύνης καὶ τοῦ θανάτου αὐτῷ παραμείνας. Καὶ τούτου τὸ ὄνομα μέχρι τοῦ νῦν ἐπίκειται τῇ αἱρέσει τῶν ψευδοἀποτακτιτῶν, Γεμελλῖται γὰρ ἐπονομάζονται. Οὗτος ὁ Γέμελλος μετὰ τὴν πτῶ σιν τοῦ Σίμωνος καὶ τὸν πικρὸν θάνατον–θάνατος γὰρ ἁμαρτωλῶν πονηρός μὴ εὑρὼν τόπον τοῦ καταβλάψαι τινὰ ἢ ἀπατῆσαι ἐν τῇ Ῥώμῃ, ὡς τὸ γράμμα μαρτυρεῖ, οὐδὲ γὰρ ἔστι τοιαύτη αἵρεσις ἐν αὐτῇ–καταλαμβάνει τὰ μέρη ταῦτα καὶ εὑρὼν ἀφελὲς καὶ εὔκολον τὸ ἔθνος καὶ ἄπειρον τῆς πλάνης ἄρχεται τοῦ διδάσκειν καὶ χειροτονεῖν καὶ πάντα κακουργεῖν τὰ μυστήρια τῶν χριστιανῶν καὶ ἑαυτὸν ἀποτακτίτην ὀνομάζει.","english":"And he does not cease warring against the apostles until death, and he did not shrink from crossing from Samaria as far as Rome, and there to cooperate with the devil and to wage war against Christ. We have demonstrated through the facts the originator of the heresies; and it was sufficient by these things to persuade those who are deceived whose disciples they are, whose zealots they are, whose work they pursue, and for whose sake they fight against Christ. But in order that we may put them to shame the more, we shall persuade them that even to this day they hold fast to his teaching; and having taken the proof from those very men themselves, we shall convict them from their own refutations. For just as the catholic and apostolic Church preserves the genealogy of Christ, so also the heresies guard the succession of Simon. It is written in a book kept among them which they call the Acts of Peter, that a certain Gemellus was a genuine disciple of Simon; he himself remained with him until the last shame and death. And his name to this day is attached to the heresy of the false renouncers, for they are surnamed Gemellites. This Gemellus, after the fall of Simon and his bitter death—for the death of sinners is evil, when he found no place to harm or deceive anyone in Rome, as the writing testifies, for there is no such heresy in it—takes hold of these parts, and finding the nation simple and easy and inexperienced in error, he begins to teach and to ordain and to corrupt all the mysteries of the Christians, and calls himself a renouncer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Καὶ ἦν αἱρεσιάρχης αὐτὸς διαδεξάμενος ἀπὸ τοῦ Σίμωνος τὴν αἵρεσιν, μήτε βάπτισμα λαβὼν παρά τινος, μήτε ὅλως χριστιανὸς ὀνομασθείς, ἢ μόνῳ Σίμωνι μαθητευθεὶς καὶ τὰ ἐκείνου ὠφελημένος. Ταύτην τὴν ἀρχὴν ἔσχεν ἡ αἵρεσις. Χρόνου δὲ προϊόντος καί τινων ἀπατηθέντων διὰ τὸ τοὺς προεστῶτας τῶν ἐκκλησιῶν τοῦ Χρισ τοῦ ἐλαύνεσθαι ὑπὸ τῶν τότε διωκόντων τὴν ἐκκλησίαν, μία δὲ αἵρεσις ὄντες ἐδόκουν λανθάνει καὶ πάλιν ὁ καθηγητὴς αὐτῶν διάβολος ἔχων αὐτοὺς ἅπαξ ὑποχειρίους καὶ εἰς πάντα ὑπηκόους, μερίζει αὐτοὺς εἰς δύο οὕτως· εὑρεθέντες τινὲς εἰς αὐτοὺς ζῷα ἔχοντες ὑπὸ τῶν μὴ ἐχόντων ἐβδελύχθησαν προώ σαντες γὰρ τούτους οἱ μὴ ἔχοντες ὡς ἀκαθάρτους καὶ ἀνοσίους τῆς τοιαύτης ἀποτάξεως, αὐτοὶ μόνοι τὴν προσηγορίαν τοῦ ἀρχηγοῦ αὐτῶν τῆς ἀπωλείας τοῦ Γεμέλλου ἐκληρονόμησαν. Ἀλλὰ γὰρ καὶ αὐτοὺς πάλιν κατατέμνει ὁ διάβολος· ἅπαξ γὰρ κρατήσας αὐτῶν ἀντὶ παιγνίου\n\nαὐτοῖς κέχρηται. Εὑρὼν γάρ τινας εἰς αὐτοὺς σάκκινα φοροῦντας ἐχώρισεν αὐτοὺς ἀπὸ τῶν φο ρούντων τὰ ἔρινα ἱμάτια, ὡς ἀπὸ ἀσεβῶν. Ἀλλ' οὐδὲ μέχρι τούτου ἐνεπλήσθη τῆς κατ' αὐτῶν ἀπάτης ὁ διάβολος· πάλιν γὰρ κατα σχίζει τοὺς τὴν ψευδώνυμον ἀπόταξιν περιβεβλημένους. Καὶ μέχρι μὲν τούτου ἦν τις καὶ πρόφασις τῷ διαβόλῳ, δι' ἧς τὸν χωρισμὸν αὐτοῖς ἐποίει· προφάσει γὰρ τετραπόδων ἢ σακκίου ὁ χωρισμὸς ἐγίνετο εἰς αὐτούς. Νυνὶ δὲ πρόφασις οὐδεμία τοῦ χωρισμοῦ, πάντες γὰρ ἴσοι· πάντες γὰρ οὐ τὸ ὄνομα τοῦ Χριστοῦ ἀλλὰ Σίμωνος καὶ Γεμέλλου φέροντες, κἀκεῖνοι Ἀποτακτῖται, καὶ Σίμωνος καὶ Γεμέλλου πάντες διάδοχοι. Καὶ τίς ὁ χωρισμός; Καὶ τίς ἡ αἰτία;","english":"And he himself was a heresiarch, having succeeded to the heresy from Simon, neither having received baptism from anyone, nor having been called a Christian at all, but having been made a disciple of Simon alone and having profited from his teachings. This was the beginning of the heresy. But as time went on and certain people were deceived, because the leaders of the churches of Christ were being persecuted by those who at that time were persecuting the church, and being one heresy they seemed to escape notice; and again their leader the devil, having them once for all under his hand and obedient in all things, divides them into two thus: some among them who were found to have living creatures were detested by those who did not have them; for those who did not have them thrust them aside as unclean and unholy because of such a renunciation, and they alone inherited the name of their leader of perdition, Gemellus. But indeed the devil cuts them apart again; for having once grasped them he uses them as a plaything. For finding some among them wearing sackcloth, he separated them from those wearing woolen cloaks, as from the impious. But not even to this point was the devil satisfied with his deception against them; for again he tears apart those who have clothed themselves in the falsely named renunciation. And up to this point there was some pretext for the devil by which he made the separation among them; for the separation among them took place under the pretext of quadrupeds or of sackcloth. But now there is no pretext for separation, for all are equal; for all bear not the name of Christ but that of Simon and Gemellus, and those are Apotactites, and all are successors of Simon and Gemellus. And what is the separation? And what is the cause?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Εἴπατε, ἵνα γνῶμεν· ἀπετάξασθε τῷ Χριστῷ καὶ παντὶ τῷ μυστηρίῳ αὐτοῦ, ἔπειτα καὶ ἀλλήλοις μηκέτι εὑρίσκοντες τίνι ἀποτάξασθαι. Ἅπαξ πάντων τῶν ἀγαθῶν ὑστερηθέντες ἀλλήλοις ἀποτάσσονται· ἀλλήλους γὰρ βδελυσσόμενοι καὶ ἀπ' ἀλλήλων χωριζόμενοι ὡς ἀπὸ πολεμίων νομίζουσι χωρίζεσθαι, ὅπερ καὶ ἀπόταξιν ὀνομάζουσιν. Ἴδωμεν δὲ καὶ τὸ ἄλλο σχῆμα ὃ οὗτοι ὡς ἄχρηστον ἀπερρίψαντο. Ποῖον ὄνομα αὐτοῖς καινοτομήσουσι τῆς τοιαύτης ἀποτάξεως ἐκβεβλημένοι; Ἀλλ' ὅμως κἀκεῖνοι εὑρίσκουσιν εὐ κόλως ἑαυτοῖς ὄνομα· Ἐγκρατίτας γὰρ ἑαυτοὺς ὀνομάζοντες ὅτι παρατάσσονται ἐκείνοις. Χωρισθέντες γὰρ ἀπ' ἀλλήλων πόλεμον ἀδιάλλακτον κατ' ἐκείνων ἔχουσιν, ὅπως ἴδωμεν τὴν τούτων ἐγκράτειαν καὶ τίνων ἐγκρατεύονται· λόγου δὲ ἐπαγγείλασθαι ἐγκράτειαν ἢ ἀπόταξιν οὐδὲν θαυμαστὸν οὐδὲ καμάτου πρόξενον· ἀλλ' οὐ ζητεῖται λόγος μόνον, ἀλλὰ καὶ τὸ ἔργον, Λέγει γὰρ ὁ κύριος ἐν εὐαγγελίοις· Τί δέ με καλεῖτε· κύριε, κύριε· καὶ οὐ ποιεῖτε ἃ λέγω· καὶ Ἠσαΐας ὁ προφήτης· Οὗτος ὁ λαὸς τοῖς χείλεσί με τιμᾷ, τῇ δὲ καρδίᾳ πόρρω ἀπέχει ἀπ' ἐμοῦ· μάτην δὲ σέβονταί με καὶ τὰ ἑξῆς. Τοῦ γὰρ κυρίου πᾶσαν τὴν δύναμιν τῆς γραφῆς τῆς παλαιᾶς καὶ καινῆς διαθήκης εἰς δύο ἐντολὰς συγ κλείσαντος ἐν τῷ· Ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ τὸν πλησίον σου ὡς ἑαυτόν. Ἆρα φυλάσσουσιν οὗτοι τὰς ἐντολὰς ταύτας; Ἀλλὰ πάντως οὐδεὶς πιστεύσει τῶν συνετῶν ταῖς ἐπαγγελίαις, ἐὰν μὴ καταμάθῃ ἐν σοὶ τοὺς καρποὺς τῆς γῆς.","english":"Say, so that we may know: you have renounced Christ and all his mystery, and then also one another, no longer finding anyone to renounce. Once deprived of all good things, they renounce one another; for loathing one another and separating from one another, they think they are separating from enemies, which very thing they also call a renunciation. But let us also see the other form which these men rejected as useless. What name will they invent for themselves for such a renunciation, having been cast out? But nevertheless those men also easily find a name for themselves; for they call themselves Encratites, because they array themselves against those men. For having been separated from one another, they hold an irreconcilable war against them, so that we may see their continence and over what things they exercise continence; but to promise continence or renunciation in word is nothing wonderful nor productive of toil; but it is not word alone that is sought, but also the deed. For the Lord says in the Gospels: Why do you call me, Lord, Lord, and not do what I say? And Isaiah the prophet: This people honors me with their lips, but their heart is far from me; but in vain do they worship me, and the rest. For since the Lord enclosed all the power of the Scripture of the old and new covenant in two commandments, in this: You shall love the Lord your God with all your heart and with all your strength and with all your mind, and your neighbor as yourself. Do these men, then, keep these commandments? But surely none of the prudent will trust their promises, unless he has learned in you the fruits of the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Ἕτοιμος γὰρ σὺ δὴ μεγάλα ἐπαγγέλλεσθαι καὶ διὰ τούτων ἀπατᾶν τοὺς ἀστηρίκτους. Καὶ ἄνω δὲ τοῦτο ἐδείξαμεν ὅτι αὐτὸς ὁ Σίμων ἀπὸ τῶν ἀποστόλων ἀποστατήσας ἔλεγεν ἑαυτὸν τὴν δύναμιν τοῦ θεοῦ. Βλέπε πῶς ἐν συντόμῳ εὗρεν ἑαυτῷ ὄνομα δυνάμενον καταπλῆξαι τοὺς νηπιάζοντας. Καὶ ὁ τούτου δὲ μαθητὴς Γέμελλος ἀπόταξιν κηρύξας ἀποστασίαν ἐποίησεν. Ἴσως οὖν ἀκο λούθως καὶ αὐτὸς τοῖς διδασκάλοις σου ἑπόμενος ταῦτα ἐπαγγέλλεις λόγῳ τοῖς ἔργοις ἀρκούμενος· λέγεις γὰρ ὅτι· «Ἀγαπῶ τὸν θεόν, ἀγαπῶ καὶ τὸν πλησίον καί εἰμι ἐγκρατίτης «. Πρῶτον εἰ ἤθελες ἐγκρατεύεσθαι, οὗπερ ἂν ἐβούλου· τούτῳ γὰρ καὶ ἑαυτὸν ἦν ὠφελεῖν καὶ τὸν πλησίον· εὑρίσκομεν γὰρ ἐν ταῖς γραφαῖς ὅτι δικαίοις ἁμαρτωλοὶ ἐχαρίσθησαν, ἁμαρτωλοῖς δὲ ὁμοῦ συγκατεκρίθησαν δίκαιοι. Καὶ ἦν εἰπεῖν πολλὰ περὶ τούτων, ἀλλὰ τοῦ προκειμένου ἁψώμεθα. Τίνα λέγεις τὸν πλησίον; Ὃν ἀγαπᾷς; Πάντως κατὰ τὸν λόγον τοῦ κυρίου πᾶς ἄνθρωπος πλησίον σού ἐστι· τοῦτο γὰρ δηλοῖ τὸ εὐαγγέλιον. Εἰ ἠγάπας οὖν τὸν πλησίον, οὐκ ἂν ἀπέφυγες τῆς ἐκκλησίας πάντας ὁμοῦ καταλιπών, μιμησάμενος τὸν φαρισαῖον καὶ τὸν ἐκείνου τῦφον νοσήσας, πάντας τῷ σῷ λόγῳ κατακρίνας καὶ μόνον ἑαυτὸν δίκαιον νομίσας. Καὶ ἐκεῖνος γὰρ ἀνελθὼν εἰς τὸ ἱερὸν ταῦτα προσηύχετο· εὐχαριστῶ σοι, ὁ θεός, ὅτι οὐκ εἰμὶ ὡς οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοὶ καὶ ὡς οὗτος τελώνης· νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατῶ πάντα ὅσα κτῶμαι. Τούτων οὐδὲν ἐψεύσατο, ἀλλ' εἰ καὶ τὰ ἀληθῆ ἔδοξε λέγειν, καταδικάζεται·","english":"For you are ready, indeed, to make great promises and by these to deceive the unstable. And above we showed this, that Simon himself, having apostatized from the apostles, said that he was the power of God. See how in brief he found for himself a name able to astound the infantile. And his disciple Gemellus, having proclaimed a renunciation, made an apostasy. Perhaps, then, following consistently in the steps of your teachers, you also make these promises in word while contenting yourself with deeds; for you say: \"I love God, I love also my neighbor, and I am an encratite.\" First, if you wished to be continent, you would be so with respect to whomever you wished; for by this you would benefit both yourself and your neighbor; for we find in the Scriptures that to the righteous sinners were shown favor, but with sinners righteous men were condemned together. And there was much to say about these things, but let us touch on what lies before us. Whom do you call your neighbor? The one you love? Certainly according to the word of the Lord every man is your neighbor; for the Gospel makes this clear. If, then, you loved your neighbor, you would not have fled from the church, leaving all together behind, imitating the Pharisee and suffering his blindness, condemning all by your word and considering yourself alone righteous. For he too, having gone up into the temple, prayed these things: I thank you, O God, that I am not as the rest of men, extortioners, unjust, adulterers, and as this tax collector; I fast twice a week, I tithe all that I acquire. In none of these things did he lie, but even if he seemed to speak the truth, he is condemned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"οὐχ ὅτι ἐνήστευσεν ἢ ἀπεδεκάτωσε τὰ ὑπάρχοντα αὐτῷ, ἀλλ' ὅτι τὴν ἀνθρωπότητα πᾶσαν τῷ ἰδίῳ λόγῳ κατέκρινεν. Ὁ δὲ τελώνης ὁ ἁμαρτωλὸς τύπτων τὸ στῆθος, τὴν πηγὴν τῶν λογισμῶν, οὐκ ἀπαριθμῶν\n\nτὰ δικαιώματα τῆς κοιλίας ὡς ὁ φαρισαῖος, ἀλλ' οὐδὲ τοὺς ὀφθαλμοὺς τολμῶν ἐπᾶραι εἰς τὸν οὐρανόν, ἔλεγεν· Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. Πρὸς ταῦτα ὁ κύριος· Ἀμὴν λέγω ὑμῖν, ὅτι κατῆλθε δεδικαιωμένος ὁ τελώνης παρ' ἐκεῖνον τὸν φαρισαῖον. Καὶ ἵνα μὴ νομίσῃ τις περὶ τῶν δύο προσώπων ταῦτα αὐτὸν εἰρηκέναι, ἐπήγαγεν εἰπών, ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται. Βλέπεις πῶς ἐδικαίωσε τὸν τελώνην ἡ ἐξομολόγησις τῶν ἁμαρτημάτων, καὶ πῶς κατέκρινε τὸν φαρισαῖον ἡ ἀπαρίθμησις τῶν δικαιωμάτων; Πλὴν ἀλλ' ἐάν τις ἀκριβῶς ἐξετάσῃ, καὶ τοῦ φαρισαίου ἐκείνου ἀσεβέστεροί εἰσιν οἱ εἰς τὴν νομιζομένην ἐγκράτειαν χωρήσαντες. Ἐκεῖνος μὲν γὰρ εἰ καὶ τοὺς ἀνθρώπους ἐξηυτέλιζεν, ἀλλ' ὅμως εἰς τὸ ἱερὸν ἤρχετο καὶ μετὰ παντὸς τοῦ λαοῦ τὰς λατρείας ἀπεδίδου τῷ θεῷ· τούτους δὲ εἰς τοσοῦτον ἐφυσίωσεν ὁ διάβολος, ὡς καὶ αὐτῆς τῆς ἐκκλησίας τοῦ Χριστοῦ κατεπαρθῆναι. Καὶ τί ἀπολογήσονται ἐν ἡμέρᾳ τῆς κρίσεως; Πάντως γὰρ ἐρεῖ αὐτοῖς ὁ κύριος· «Ἐγὼ μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἤσθιον καὶ συνανακείμενος αὐτοῖς ἁμαρτωλὸς οὐκ ἐγενόμην, καὶ ὑμεῖς ἅπαντα τὸν λαόν μου ὡς ἁμαρτωλοὺς ἐβδελύξασθε. Οὐδεὶς ἴσως ὑμῶν ἦν ἐν δικαιοσύνῃ· ἰσότιμον ἑαυτοῖς οὐδένα εὕρετε, πάντων ταῖς καρδίαις ἐνεβατεύσατε, πάντων τοὺς λογισμοὺς ἀνέγνωτε. Οἴδατε ὅτι ὁ θεὸς καρδίας ἐστὶ δοκιμαστής, οὐ κοιλίας ζυγοστάτης·","english":"Not because he fasted or tithed his possessions, but because he condemned all humanity by his own word. But the tax collector, the sinner, striking his breast, the source of his thoughts, not enumerating the righteous deeds of his belly like the Pharisee, but not even daring to lift his eyes to heaven, said: \"God, be merciful to me, the sinner.\" To this the Lord says: \"Truly I say to you, the tax collector went down justified rather than that Pharisee.\" And so that no one might think he said this about the two persons only, he added, saying: \"Everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.\" Do you see how the confession of sins justified the tax collector, and how the enumeration of righteous deeds condemned the Pharisee? Nevertheless, if one examines carefully, those who have taken up what is considered continence are even more impious than that Pharisee. For he, even if he despised men, nevertheless came into the temple and with all the people rendered worship to God; but the devil has so puffed up these men as to despise even the church of Christ itself. And what will they say in defense on the day of judgment? For the Lord will surely say to them: \"I ate with tax collectors and sinners, and though I reclined at table with them, I did not become a sinner; but you have loathed all my people as sinners. Perhaps no one among you was in righteousness; you found no one equal in honor to yourselves, you trampled on the hearts of all, you read the thoughts of all. You know that God is the tester of hearts, not the weigher of the belly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ἔστω δὲ καὶ τὸν λαόν μου ὡς ἁμαρτωλὸν κατεδικάσατε οὔτε ἐμοὶ τὴν κρίσιν ταμιευσάμενοι, ἀλλὰ αὐτοὶ πρὸ καιροῦ πάντας κατακρίνοντες. Τῆς δὲ ἐκκλησίας μου τί κατέγνωτε; Ποίαν ἁμαρτίαν αὐτῇ ἐγκαλέσετε; Τὸ δὲ θυσιαστήριον, τί ὑμᾶς ἠδίκησε; Καὶ τοῦτο κατελείψατε «. Ἀλλὰ τί ποιήσουσιν; Εἰς αὐτὸν γὰρ τὸν κριτὴν ἔφθασεν ἡ ἀσέβεια· οὐ μόνον γὰρ κατὰ παντὸς τοῦ λαοῦ ἐπήρθησαν, ἀλλὰ καὶ κατὰ τοῦ δεσποτικοῦ κτίσματος· ἁμαρτωλὸν γὰρ κἀκεῖνο λέγουσιν. Ἕως μὲν γὰρ εἶχον ἑαυτούς, ἕως ἐφύλασσον τὸ ὑπὸ τῆς χάριτος τῆς παραμενούσης τῇ ἐκκλησίᾳ τοῦ Χριστοῦ δοθέν, τὰ ἅγια ἅγια ἦν καὶ αὐτοὺς δὲ ἡγίαζε διὰ τῆς μεταλήψεως. Ὅτε δὲ ἀπέσχισεν αὐτοὺς καὶ τὴν καρδίαν αὐτῶν ἐπήρωσε ς· αὐτὰ δὲ τὰ ἅγια ἀκάθαρτα 18-20 ἡ ἀγάπη αὐτῶν· τοῦτο γὰρ ἔλεγε 18-20 τὸν πλησίον σου ὡς ἑαυτόν. 18-20 ὁ λόγος· τὸν πλησίον σου οὐ 18–20 κατέκρινας· τοῦτο σού ἐστι τὸ 18-20 ἐστὶν ἡ ἐγκράτεια, κακῶς 18-20 δαιμόνων σε λέγω ἀγνωμονέστερον 12-14 ἐκκλησίᾳ τοῦ Χριστοῦ καὶ τοῖς ἁγίοις μυστηρίοις αὐτοῦ ὀχλουμένους τινὰς ὑπὸ πνευμάτων πονηρῶν καὶ τοὺς ὄντας τέκνα τῆς ἐκκλησίας, τοὺς ἔχοντας τοῦτο τὸ χάρισμα, τοῖς δαίμοσιν ἐπιτιμῶντας. Καὶ ἐπὰν ἴδωσι σκληρυνόμενον τὸ πνεῦμα τὸ ἀκάθαρτον πρὸς τὴν ἔξοδον, οὐδὲν ἄλλο ἀλλ' ἢ τὸ ἅγιον καὶ φοβερὸν ὄνομα τοῦ Χριστοῦ ὀνομάσαντες οὕτως τὸν πικρὸν δαίμονα ἀπελαύνουσι· δαίμονες ἐπακούοντες τοῦ ὀνόμα τος τοῦ Χριστοῦ φρίττουσι καὶ μὴ φέροντες τὸ φοβερὸν τοῦ μυστηρίου ὑποχωροῦσι. Καὶ αἱρετικοὶ τοῦτο διαφόρως βλασφημοῦσιν·","english":"Let my people also be condemned as sinful—you who did not reserve judgment to me, but yourselves condemn all before the time. But what have you condemned in my Church? What sin will you charge against her? And the altar—how has it wronged you? Yet this too you have abandoned. But what will they do? For their impiety has reached the Judge himself; for not only have they risen up against all the people, but also against the Lord's creation—for they say that this too is sinful. For as long as they kept themselves, as long as they guarded what was given by the grace that remains with the Church of Christ, the holy things were holy and sanctified them also through participation. But when he separated them and blinded their heart—these holy things themselves are unclean—their love; for this is what he said: your neighbor as yourself. The word: your neighbor you did not condemn; this is your self-control, wrongly—I call you more ignorant than the demons—in the Church of Christ and his holy mysteries, some who are troubled by evil spirits, and those who are children of the Church, who have this gift, rebuking the demons. And when they see the unclean spirit hardened against its departure, they call upon nothing else but the holy and fearful name of Christ, and thus drive away the bitter demon; the demons, hearing the name of Christ, shudder and, unable to bear the fearful mystery, withdraw. And the heretics blaspheme this in various ways.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ἀλλ' ἐπειδὴ οὐδεὶς εὑρέθη αὐτοῖς πλησίον ἐν ταῖς ἐκκλησίαις τῆς οἰκουμένης ἄχρι καὶ σήμερον, οὐχ ἱερεὺς τοῦ θεοῦ λειτουργῶν τῷ θυσιαστη ρίῳ, οὐ μονάζων ἐκκλησιαστικῶς χρημάτων ἀποταξάμενος καὶ ἐν νηστείαις καὶ ἀγρυπνίαις διάγων, οὐ παρθένος φρονίμη μετὰ τῆς παρθενίας φυλάττουσα καὶ τὸ ἔλαιον, ὅπερ ἐστὶ τὸ χρῖσμα τοῦ βαπτίσματος· ἀλλὰ νομίζουσι τοὺς συναιχμαλωτισθέντας αὐτοῖς ὑπὸ τοῦ διαβόλου πλησίον τυγχάνειν. Κατάμαθε, εἰ κἂν τοῦτο φυλάττωσιν, ἵνα ἐκ τῶν πραγμάτων πληροφορήσωμεν αὐτούς, ὅτι ὁ διάβολος συνείδησιν οὐ φυλάσσει οὐδὲ φείδεται τῶν μαθητῶν τῶν ἰδίων, ἀλλὰ πολυτρόπως καὶ πολυμερῶς αὐτοὺς καταμερίζει. Μόνον γὰρ ἵνα ἀποστήσῃ τινὰς τῆς ἐκκλησίας τοῦ Χριστοῦ, ὥσπερ λύκος πρόβατα ἀπὸ μάνδρας ἀποσπάσας μεληδὸν κατατέμνει καὶ οὐ φείδεται, οὐ γὰρ ἔχει σπλάγχνον, οὕτως καὶ ὁ διάβολος, ὅταν χωρίσῃ τινὰς ἀπὸ τῆς ἐκκλησίας, ποικίλως καὶ ἀφειδῶς τούτους καταμερίζει, ἵνα μή ποτε ἀνανήψωσι καὶ","english":"But since no one was found near them in the churches of the world even to this day—no priest of God serving at the altar, no monk who in churchly fashion has renounced possessions and lives in fastings and vigils, no prudent virgin who keeps the oil along with her virginity, which is the chrism of baptism—but they think that those who have been taken captive along with them by the devil are near. Consider carefully whether they even keep this, so that from the facts we may convince them that the devil does not keep a conscience nor spare his own disciples, but in many ways and many parts divides them. For only in order that he may draw some away from the Church of Christ, just as a wolf having dragged sheep from the fold cuts them limb from limb and does not spare—for he has no compassion—so also the devil, when he has separated some from the Church, divides them in various ways and without sparing, lest ever they come to their senses and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"ἀνακάμψωσιν εἰς τὴν μάνδραν τοῦ Χριστοῦ. Καὶ γὰρ ἔστιν ἰδεῖν τοὺς λεγομένους Ἐγκρατίτας μεριζομένους καὶ χωριζομένους ἀπ' ἀλλήλων νοοῦντας τὸ εὐαγγελι κὸν τοὺς 6-7 ὅτι πᾶσα οἰκία ἐφ' ἑαυτὴν μερισθεῖσα οὐ στήσεται. οἱ τοσαῦτα διασπώμενοι τῆς ἐκκλησίας ἐγκατάλειμμα ἀγάπης ἐν ἡμῖν, ὅπου ἔλεγε· Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ θεός, ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ, καὶ τὸ κατοικητήριον αὐτοῦ ἐν Σιών. Σιὼν δὲ αὐτὸ τὸ ὄρος ἐστίν, ἐν ᾧ ἡ πόλις ᾠκοδόμητο· εὐλογήσει γάρ σε κύριος ἐκ Σιών, καὶ ἴδοις τὰ ἀγαθὰ Ἱερουσαλήμ. Πλὴν ἀλλ' εἰ καὶ Μωϋσῆς πολλάκις τὰ αὐτὰ ἔγραψεν ἀλλαχοῦ μὴ ἀνενεγκεῖν θυσίαν, ἀλλ' Ἱεροβοὰμ ὁ υἱὸς Ναβάτ, ὁ ἀγενής, ὁ μὴ φοβούμενος τὸν θεόν, ὁ τοῦ νόμου καὶ τῶν προφητῶν ἐπιλα θόμενος, ἀποσχίζει τὸν λαὸν ἀπὸ Ἱερουσαλὴμ καὶ ἀποστασίαν διδάξας ἐνομοθέτησεν ἐν αὐτοῖς μὴ ἀναβαίνειν εἰς Ἱερουσαλὴμ μηδὲ ἐκεῖ ἀναφέρειν τὰς λατρείας ἃς προσέταξεν ὁ νόμος, μηδὲ ἐπακούειν τῶν γραφῶν, μηδὲ ὅλως βλέπειν τὸν οἶκον τοῦ θεοῦ, λογιζόμενος τοῦτο, ὅτι ἐὰν ὁ λαὸς ἔρχηται εἰς Ἱερουσαλὴμ καὶ ἐπακούῃ τῶν ἐντολῶν τοῦ θεοῦ, προστεθήσεται τῷ οἴκῳ τοῦ θεοῦ καὶ τιμήσει τὸν ἔννομον βασιλέα καὶ αὐτὸν καταλείψει. Τί οὖν ποιεῖ διὰ τὴν φιλαρχίαν καὶ κενὴν ἀπάτην; Ἵνα δόξῃ ἄρχειν τοῦ λαοῦ, δύο δαμάλεις ἵστησι χρυσᾶς τοῖς ὄρεσι λέγων· Οὗτοι οἱ θεοί σου, Ἰσραήλ, οἱ ἐξαγαγόντες σε ἐκ γῆς Αἰγύπτου· τούτοις προσκύνει, μὴ ἀνέρχου εἰς Ἱερουσαλήμ. Καὶ νομοθετήσας ταῦτα τῷ λαῷ ἀπέστησεν αὐτοὺς ἀπὸ τοῦ θεοῦ καὶ τῆς Ἱερουσαλήμ. Βλέπεις τί ποιεῖ κενοδοξία, τί ἐργάζεται ἀλαζονεία καὶ ὑπερηφανία;","english":"they might return to the fold of Christ. For one can see those called Encratites divided and separated from one another, understanding the gospel text, \"Every house divided against itself will not stand.\" Those who are torn apart from the church by so many things—a remnant of love in us—where it said: \"God is known in Judea, his name is great in Israel, and his dwelling place is in Zion.\" And Zion is the mountain itself, on which the city was built; for \"the Lord will bless you from Zion, and you will see the good things of Jerusalem.\" But although Moses often wrote the same things elsewhere—that no sacrifice be brought—nevertheless Jeroboam the son of Nabat, the base man, the one who did not fear God, the one who forgot the law and the prophets, splits the people from Jerusalem and, teaching apostasy, enacted among them that they should not go up to Jerusalem nor offer there the acts of worship which the law commanded, nor listen to the scriptures, nor at all look upon the house of God, reasoning this: that if the people come to Jerusalem and listen to the commandments of God, they will be added to the house of God and will honor the lawful king and abandon him. What then does he do because of his love of rule and empty deceit? In order that he might seem to rule the people, he sets up two golden calves on the mountains, saying: \"These are your gods, Israel, who brought you out of the land of Egypt; worship these, do not go up to Jerusalem.\" And having enacted these things for the people, he led them away from God and from Jerusalem. Do you see what vainglory does, what arrogance and pride accomplish?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ἐπήρθη κατὰ τοῦ ἐννόμου βασιλέως, ἠναγκάσθη λοιπὸν ὑπὸ τοῦ πάθους τῆς φιλαυτίας καὶ εἰς αὐτὸν τὸν θεὸν ἀσεβῆσαι. Καὶ τί πρὸς ταῦτα; Σαμαρείτην ἑαυτὸν καὶ τὸν λαὸν ὀνομάζει· Σαμαρείτης δὲ τῇ Ἑβραίων φωνῇ ἐστι φύλαξ τοῦ νόμου. Ἆρα ἀκολούθως Σαμαρείτου ὄνομα ἑαυτῷ ἐπέθηκεν ἢ ἐψεύσατο; Εἰ ἦς φύλαξ τοῦ νόμου, ἐφύλασσες ἂν τὸν νόμον, ἀνήρχου εἰς τὸν ναὸν τοῦ θεοῦ, ἐκεῖ τὰς ἀπαρχὰς καὶ τὰς δεκάτας καὶ πάσας τὰς εὐχὰς ἀνέφερες, ὡς ὁ θεὸς διὰ Μωϋσέως ἐνετείλατο, καὶ ἦς ἀληθῶς φύλαξ τοῦ νόμου. Ἀλλὰ τοὐναντίον ἀπὸ τοῦ θεοῦ ἀπέστησας τὸν λαὸν αὐτοῦ, εἴδωλα ἀνέστησας, καὶ φύλακα σεαυτὸν λέγεις τοῦ νόμου. Πάντως φύλακές εἰσι τοῦ νόμου οἱ τῇ Ἱερουσαλὴμ παραμένοντες καὶ τὰς ἐντολὰς τοῦ νόμου καὶ τῶν προφητῶν φυλάσσοντες. Ἀλλ' οὐκ ἠρκέσθη μόνον τὸ ψευδὲς ὄνομα ἑαυτῷ περιθεῖναι, ἀλλὰ καὶ ἀκάθαρτον λέγει τὸν λαὸν τοῦ θεοῦ τὸν παραμένοντα τῇ [τε] Ἱερουσαλὴμ καὶ τοῦτον βδελύσσεται κατὰ κράτος ἐβδελυγμένος ὢν καὶ ἀκάθαρτος. Οὐδὲ γάρ τινος ἅπτεται ὧν ὁ λαὸς τοῦ θεοῦ, οὔτε σκεύει τινὶ κέχρηται ᾧ τὸ πρὶν ἐχρήσατο ὁ λαὸς τοῦ θεοῦ. Τί δὲ λέγω, εἰ τοὺς Ἰουδαίους ἐβδελύξατο; Ἀλλὰ καὶ πάντα χριστιανὸν μέχρι καὶ τήμερον ἀποστρέφονται καὶ οὔτε ποτήριον οὔτε πινάκιον ἴδιον αὐτῶν κιχρῶσιν, ἀλλὰ λέγουσι καὶ τὰ σκεύη αὐτῶν μιαίνεσθαι ὑπὸ τῶν ἀνθρώπων. Καὶ ἵνα γνῷ ἕκαστος ἡμῶν εἰς πόσον ἐξέπεσαν, αὐτῷ τῷ Χριστῷ ἡ Σαμαρεῖτις γυνὴ εἶπε πρῶτον περὶ τῆς Ἱερουσαλὴμ ἀπομαχομένη· Οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ πῶς ὑμεῖς λέγετε ὅτι ἐν Ἱεροσολύμοις ἐστὶν ὁ τόπος ὅπου δεῖ προσκυνεῖν;","english":"He was lifted up against the lawful king, and was compelled thereafter by the passion of self-love even to impiety against God himself. And what to this? He names himself and his people a Samaritan; and a Samaritan in the Hebrew tongue is a keeper of the law. Did he then consistently apply the name of Samaritan to himself, or did he lie? If you were a keeper of the law, you would have kept the law, you would have gone up to the temple of God, there you would have offered the firstfruits and the tithes and all the vows, as God commanded through Moses, and you would have been truly a keeper of the law. But on the contrary, you drew his people away from God, you set up idols, and you call yourself a keeper of the law. Certainly keepers of the law are those who remain in Jerusalem and keep the commandments of the law and the prophets. But he was not satisfied merely to put the false name upon himself, but he also calls the people of God unclean—those who remain in Jerusalem—and he loathes them with all his might, being himself loathsome and unclean. For he touches nothing of what the people of God touch, nor uses any vessel that the people of God formerly used. But why do I say that he loathed the Jews? Nay, they turn away from every Christian even to this day, and they lend neither cup nor plate of their own, but say that even their vessels are defiled by these men. And so that each of us may know to what depth they have fallen, the Samaritan woman herself said first to Christ himself, disputing about Jerusalem: Our fathers worshiped on this mountain; and how do you say that in Jerusalem is the place where one must worship?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":"Περὶ δὲ τοῦ ὕδατος, ὡς εἶπεν αὐτῇ· Δός μοι πιεῖν ἐκ τῆς ὑδρείας, λέγει αὐτῷ· Καὶ πῶς σὺ πιεῖν αἰτεῖς παρ' ἐμοῦ οὔσης γυναικὸς Σαμαρείτιδος; Ὁρᾷς ὅτι οὐκ ἠθέλησεν αὐτῷ δοῦναι, ἵνα μὴ μιάνῃ αὐτῆς τὴν ὑδρείαν, ὡς ἐκείνη ἐνόμισε· φανερά τε τὰ πράγματα. Τίς οὐκ ἐπιγινώσκει τοὺς παρ' ἡμῖν Σαμαρείτας; Τοὺς ἀποστάντας ἀπὸ τῆς Ἱερουσαλήμ, τουτέστιν ἀπὸ τῆς ἐκκλησίας τοῦ Χριστοῦ, τοὺς νομοθετήσαντας μηκέτι εὐχὴν ἢ ἀπαρχὰς προσφέρειν τῷ θεῷ ἐν τῇ Ἱερουσαλήμ, μηδὲ ἐπακούειν τῶν γραφῶν ἢ τῶν διδασκαλιῶν τῶν διδομένων ἐν ταῖς ἐκκλησίαις τοῖς ποιμέσι παρὰ τοῦ πνεύματος τοῦ ἁγίου, ἀλλ' εἶναι κεχωρισ μένους καὶ ἀλλοτρίους παντελῶς τοῦ λαοῦ τοῦ θεοῦ, ὀνόματα σεμνὰ ψευδῶς ἑαυτοῖς ἐπονομάσαντας. Ὡς γὰρ ἐκεῖνος μετὰ πᾶσαν τὴν ἀσέβειαν φύλακα τοῦ\n\nνόμου ἑαυτὸν προσηγόρευσεν, οὕτως οὗτοι ἀρνησάμενοι τὴν πίστιν ἣν ἔλαβον ἐν τῇ ἐκκλησίᾳ Ἐγκρατίτας καὶ Ἀποτακτίτας ἑαυτοὺς προσηγόρευσαν. Δέον παραβάτας αὐτοὺς λέγεσθαι, ὅτι τὰς πρὸς θεὸν συνθήκας παρέβησαν. Ἐπεὶ ποῦ θήσομεν ἕκαστον; Ἐβαπτίσθησαν ἐν τῇ ἐκκλησίᾳ παρὰ τῶν ἱερέων τοῦ θεοῦ, μετὰ τὸ βάπτισμα ἐτράφησαν τῷ ἁγίῳ σώματι καὶ τῷ τιμίῳ αἵματι τοῦ Χριστοῦ. Ἆρα φυλάσσουσι ταύτας τὰς παραδόσεις; Ἓν τούτων ἐάν τις ἀρνήσηται, ὅλα ἠρνήσατο. Ἆρα οὖν τὰ τρία φυλάττουσι, τὸ βάπτισμα, τὸ σῶμα, τὸ αἷμα; Εἷς ἱερεὺς τὴν τριάδα σοι τῶν μυστηρίων παρέδωκεν· οὐ δύνασαι τὸ μὲν κρατεῖν, τὸ δὲ ἀφιέναι· εἰ μὲν ἄλλος ἦν ὁ βαπτίσας σε καὶ ἄλλος ὁ σῶμα ἐπιδοὺς καὶ ἕτερος ὁ τὸ αἷμα, ἔλεγες ἄν· «Οἱ δύο ἀληθῶς μοι παρέδωκαν, ὁ δὲ τρίτος ἐνέπαιξέ μοι «.","english":"Now concerning the water, as he said to her: \"Give me to drink from the well,\" she says to him: \"And how is it that you, being a Samaritan woman, ask to drink from me?\" You see that she did not wish to give to him, so that she might not defile her well, as she supposed; and the matter is plain. Who does not recognize the Samaritans among us? Those who have revolted from Jerusalem, that is, from the church of Christ, who have legislated that no longer should prayer or first-fruits be offered to God in Jerusalem, nor should they heed the scriptures or the teachings given in the churches to the shepherds by the Holy Spirit, but that they are separated and wholly alien from the people of God, falsely giving themselves venerable names. For just as that man, after all his impiety, called himself a guardian of the law, so these, having denied the faith which they received in the church, have named themselves Encratites and Apotactites. Yet they ought to be called transgressors, because they have transgressed the covenants with God. For where shall we place each one? They were baptized in the church by the priests of God, and after baptism they were nourished with the holy body and the precious blood of Christ. Do they then keep these traditions? If one denies one of these, he has denied the whole. Do they then keep the three: the baptism, the body, the blood? One priest delivered to you the triad of the mysteries; you cannot keep the one and let go the other. If indeed the one who baptized you were one person, and another who gave the body, and another who gave the blood, you would say: \"The two truly delivered to me, but the third mocked me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Νυνὶ δὲ παρ' ἑνὸς ἱερέως πάντα τὰ μυστήρια ὑπεδέξω· ἐὰν αὐτὸν λέγῃς ἱερέα Χριστοῦ, φύλασσε τὰ μυστήρια, ἵνα μὴ γένῃ παραβάτης· εἰ δὲ οὐ λέγεις αὐτὸν ἱερέα, κατηχούμενον αὐτὸν λέγεις καὶ τοῦ ὀνόματος τοῦ Χριστοῦ ἀλλότριον, ἀλλαχοῦ γὰρ οὐδαμοῦ ἐβαπτίσθης. Καὶ ὥσπερ οἱ εἰς τὸν υἱὸν τοῦ θεοῦ βλασφημοῦντες εἰς αὐτὸν τὸν πατέρα καὶ εἰς τὸ πνεῦμα τὸ ἅγιον ἀσεβοῦσιν, ὁμοίως δὲ καὶ οἱ τῷ πνεύματι ἁγίῳ ἀπιστοῦντες τῷ παναγίῳ πατρὶ καὶ τῷ παναγίῳ αὐτοῦ υἱῷ Ἰησοῦ Χριστῷ ἀπιστοῦσιν, οὕτως ἔστιν εὑρεῖν καὶ εἰς τὴν τριάδα τῶν μυστη ρίων. Ἐάν τις ἓν ἐξ αὐτῶν ἀθετήσῃ, τὴν τριάδα ἠθέτησεν· ἀθετήσας οὖν τὰ μυστήρια τοῦ Χριστοῦ καὶ ἀποστατήσας τῆς ἐκκλησίας δικαίως παραβάτης ὀφείλεις ὀνομάζεσθαι· καὶ ἵνα σε πείσω, ὅτι καὶ τῶν παραβατῶν τῶν ἐν τοῖς διωγμοῖς ἀσεβέστερος τυγχάνεις, ἐκεῖνοι μὴ φέροντες πολλάκις τὰς πληγὰς ἠναγ κάσθησαν δι' ἀσθένειαν σώματος πολλάκις ἀρνήσασθαι, ἐλεεινοὶ καὶ πολλῶν θρήνων ἄξιοι· ἀλλ' ὅμως μεταγνόντες τὴν ζωὴν αὐτῶν πᾶσαν πολλάκις ἀπωδύροντο, ἵνα ποτὲ αὐτοῖς ὁ θεὸς διαλλαγεὶς καταξιώσῃ πάλιν αὐτοὺς εἰς τὴν εἴσοδον τῶν ἁγίων. Σὲ δὲ εἰς τοσοῦτον ἐσκότισεν ὁ διάβολος ὡς μὴ ἐπιζητεῖν τὴν κοινωνίαν τῶν ἁγίων ἀλλὰ τἀναντία λέγειν, ἵνα μηκέτι εἰσέλθῃ εἰς τὸ στόμα σου τὸ βλάσφημον, τὸ φοβερὸν καὶ ἅγιον αἷμα τοῦ Χριστοῦ. Ἴδε οὖν, πανταχόθεν ἀπεδείχθης οὐ μόνον Σαμάρειαν καινοτομήσας, ἀλλὰ καὶ παράβασιν.","english":"But now you have received all the mysteries from one priest. If you call him a priest of Christ, guard the mysteries, so that you may not become a transgressor. But if you do not call him a priest, you call him a catechumen and a stranger to the name of Christ, for nowhere else were you baptized. And just as those who blaspheme against the Son of God are impious against the Father himself and against the Holy Spirit, and likewise those who disbelieve the Holy Spirit disbelieve the all-holy Father and his all-holy Son Jesus Christ, so also one can find it with the triad of the mysteries. If anyone sets aside one of them, he has set aside the triad. Having therefore set aside the mysteries of Christ and apostatized from the church, you rightly ought to be called a transgressor. And to convince you that you are even more impious than the transgressors in the persecutions—those men, often unable to bear the blows, were compelled through weakness of body often to deny, pitiable and worthy of much lamentation; but nevertheless, having repented, they often bewailed their whole life, so that God, once reconciled to them, might deem them worthy again of the entrance of the saints. But the devil has darkened you to such an extent that you do not seek the communion of the saints but say the opposite, so that the blasphemous thing may no longer enter your mouth—the fearful and holy blood of Christ. See, then, you have been shown from every side not only to have innovated a Samaria, but also to have committed transgression.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Καὶ ὥσπερ ὁ Σαμαρείτης διὰ τοῦ σχήματος τὴν ἀποστασίαν ἐποίησε καὶ ὑπὸ τῆς περιτομῆς ἐλέγχεται ὅτι ποτὲ Ἰσραηλίτης ἦν, οὕτως καὶ σύ, εἰ καὶ ἀπέσχισας ἀπὸ τῆς ἐκκλησίας ἢ ἐκαινοτόμησας παράβασιν, ἀλλ' ὅμως ὑπὸ τῆς σφραγίδος ἐλέγχῃ· τὸ γὰρ βάπτισμα ἐν τῇ ἐκκλησίᾳ τοῦ Χριστοῦ ὑπεδέξω. Πόθεν δέ σοι καὶ ἡ τοσαύτη ὁμοιότης πρὸς τὴν Σαμάρειαν; Ἔστω ἀπέσχισας, ἔστω ἐνομοθέτησας τοῖς ὑποσκελισθεῖσιν ὑπὸ σοῦ μηκέτι πατεῖν τὸν οἶκον τοῦ θεοῦ, μηκέτι ἀκούειν τῶν ἱερέων τῶν βαπτισάντων καὶ χριστιανόν σε ποιη σάντων· πόθεν δέ σοι καὶ ἡ τῶν σκευῶν παρατήρησις; Ἐκ ποίας παραδόσεως; Ἆρα οἱ ἀπόστολοι κηρύσσοντες τὸν τοῦ θεοῦ λόγον καὶ τὴν οἰκουμένην περιερχόμενοι, χύτρας καὶ πινάκια περιφέροντες πάντων Ἑλλήνων ὄντων καὶ πάντων μαινομένων εἰς εἰδωλολατρίαν; Ἢ ἔχοντες μεθ' ἑαυτῶν τὸν Χριστὸν ᾔδεσαν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, ἀλλὰ πάντα καθαρὰ τοῖς καθαροῖς καὶ ὅτι ἁγιάζεται διὰ λόγου θεοῦ καὶ ἐντεύξεως, καὶ εἰσερχόμενοι πολλάκις εἰς οἶκον Ἕλληνος εἰ ἠδυνήθησαν πεῖσαι τὸν οἰκοδεσπότην πιστεῦσαι τῷ θεῷ, εὐθὺς τὸν οἶκον ἐκκλησίαν ἐποίουν. Ὃ γέγονε καὶ ἐπὶ τῆς ἡμετέρας πόλεως γενομένου τοῦ ἁγίου ἀποστόλου Παύλου ἐν τῷ οἴκῳ Ὀνησιφόρου· οὐκ ἠρώτησεν ὁ ἀπόστολος ποῖα καθαρὰ σκεύη καὶ ποῖα ἀκάθαρτα, ἀλλ' αὐτὸν τὸν οἶκον, ὡς προείπομεν, ἐκκλησίαν ἐποίησεν.","english":"And just as the Samaritan brought about his apostasy by his outward appearance, and is convicted by his circumcision that he was once an Israelite, so too you, even if you have separated from the church or have innovated a transgression, nevertheless you are convicted by the seal; for you received baptism in the church of Christ. And from where do you get such a likeness to Samaria? Let it be granted that you have separated, let it be granted that you have legislated for those tripped up by you no longer to tread the house of God, no longer to hear the priests who baptized you and made you a Christian; but from where do you get the observance of vessels? From what tradition? Was it that the apostles, proclaiming the word of God and going around the inhabited world, carried around pots and plates, when all were Greeks and all were raving in idolatry? Or, having Christ with them, did they know that no idol is in the world, but all things are clean to the clean, and that they are sanctified through the word of God and prayer, and that often, entering into the house of a Greek, if they were able to persuade the master of the house to believe in God, they immediately made the house a church? This also happened in our own city when the holy apostle Paul was in the house of Onesiphorus; the apostle did not ask which vessels were clean and which were unclean, but the house itself, as we said before, he made a church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Ἵνα δὲ πείσωμεν αὐτοὺς ὅτι διὰ κενοδοξίαν καὶ ἀλαζονείαν τῶν σκευῶν ἀπέχον ται, καὶ ὅτι εἰς τοσοῦτον ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία καὶ φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, τὰς μελίσσας τὰς τὸ κηρίον ἐργαζομένας πάντως ὁρῶσι πῶς ἐπὶ πάντα φέρονται καὶ οὐ μόνον ἐπὶ βοτάνας καὶ ἄνθη, ἀλλὰ καὶ ἐπὶ τὰ νεοσφαγῆ τῶν κρεῶν καὶ ἐπὶ τὰ αἵματα. Καὶ μάλιστα ἔστιν ἰδεῖν καὶ ἐν τῷ καιρῷ τῆς\n\nτρύγης πῶς ἐπὶ τὰς σταφυλὰς ἐπικαθέζονται καὶ ἕλκουσι τὸ ἐπὶ τῶν σταφυλῶν γλεῦκος, καὶ μετὰ ταῦτα πάντα ἐπὶ τὸ οἰκεῖον ἔργον ἐπειγομένας καὶ σοφῶς τοῦτο ἐπιτελούσας κατὰ τὴν δοθεῖσαν αὐταῖς σοφίαν παρὰ τοῦ κτίσαντος. Αὐτοὺς δὲ τοὺς μελισσουργοὺς οὐ βλέπουσιν οἶνον χρηστὸν τῷ τε κηρίῳ καὶ ταῖς μελίσσαις περιχέοντας· ἀλλ' ἐπειδὴ τοῦτο γλυκύ ἐστιν, ἡδέως τοῦτο ἐσθίουσι γαστρίμαργοι ὄντες καὶ ἐξ αὐτοῦ οἶνον σκευάζοντες τὴν μέθην ἑαυτῶν παραμυθοῦνται. Εἰ διὰ τὴν καθαρότητα τῶν σκευῶν ἀπείχου, ἔδει μᾶλλον τοῦ μέλιτος ἀπέχεσθαι καὶ μὴ τοῦ πινακίου ἢ τοῦ ποτηρίου τοῦ μηδεμίαν ἡδονὴν δυναμένου σοι παρέχειν. Πάντως γὰρ καὶ τῆς γραφῆς ἐπήκουσας, ὅτι τὸ μέλι ἀκάθαρτον γίνεται· καὶ εἰς θυσιαστήριον, φησὶν ὁ νόμος, οὐκ ἀνενεχθήσεται. Τὸ δὲ ἔλαιον ποίῳ λόγῳ ἐσθίεις; Οὐχ ὁρᾷς ἢ οὐκ ἤκουσας ὅτι εἰς νεοδόρους ἀσκοὺς τοῦτο ἐμβάλλουσιν οἱ ταύτην τὴν πραγματείαν ἐμπορευόμενοι καὶ οὕτως διὰ πολλῶν ἡμερῶν κενώσαντες τοὺς ἀσκοὺς καὶ ἐκθλίψαντες τούτους τὸ ἔλαιον πιπράσκουσιν;","english":"But that we may convince them that it is because of vainglory and arrogance that they abstain from vessels, and that their foolish heart has been darkened to such an extent, and that while claiming to be wise they have become fools, they surely see the bees that make the honeycomb—how they are carried to everything, and not only to plants and flowers, but also to freshly slaughtered meats and to blood. And especially one may see in the season of the vintage how they settle upon the grapes and draw the must that is upon the grapes, and after all these things hasten to their own work and wisely accomplish it according to the wisdom given to them by the Creator. But the very keepers of bees they do not see pouring good wine over both the honeycomb and the bees; but since this is sweet, being gluttons they eat it with pleasure, and preparing wine from it they console their own drunkenness. If you abstained because of the purity of vessels, you ought rather to abstain from the honey and not from the platter or the cup, which can provide you no pleasure at all. For surely you have also heard the scripture, that honey becomes unclean; and, says the law, it shall not be brought up to the altar. But the oil—for what reason do you eat it? Do you not see, or have you not heard, that those who trade in this business put it into new-made wineskins, and thus after many days, having emptied the skins and pressed them out, they sell the oil?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Αὐτοὺς δὲ τοὺς τρίβοντας τὴν ἐλαίαν οὐκ ἀκούεις ὑπαλείφοντας τὸν λεγόμενον ἄξονα στέατι χοίρου καὶ οὕτως τὸ ἔλαιον ἐκβάλλοντας, ὡς καὶ αὐτὸ τὸ στέαρ ἐκθλιβόμενον ὑπὸ τῶν ὀργάνων τῶν τὴν ἐλαίαν θλιβόντων καταστάζειν ἐπὶ τὸ ἔλαιον; Ἀλλ' ὅμως σὺ ὁ καθαρός, ὁ τὰ ὄστρακα καὶ τὰ λοιπὰ σκεύη βδελυσσόμενος, ταύτην ἡδέως ἐσθίεις μὴ διακρινόμενος, καὶ ὅπου μὲν ἡδονὴ οὐ πρόσεστι, τουτέστι τῷ πινακίῳ ἢ τῷ ποτηρίῳ, ταῦτα βδελύσσῃ, ὅπου δὲ γλυκύτης καὶ πιότης, ταῦτα ἡδέως ἐσθίεις. Καὶ ἔστω τὰ σκεύη παραφυλάσσῃ ἅπας τὴν Σαμάρειαν ζηλώσας, τῶν μέντοι κρεῶν καὶ τῶν λοιπῶν πραγμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάληψιν τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν, ποίῳ λόγῳ ἀπέχῃ καὶ ταῦτα βδελύσσῃ καὶ βλασφημεῖς τὸν δημιουργόν; Τοῦτο γὰρ οὐκ ἔστι Σαμαρειτικὸν δόγμα μόνον, ἀλλὰ καὶ τῆς βδελυρᾶς καὶ ἀκαθάρτου αἱρέσεως τῶν Μανιχαίων· ἐκείνων γὰρ ἡ διδασκαλία ἐμψύχων ἀπέχεσθαι. Σὺ δὲ παρὰ ποίας γραφῆς ἔμαθες; Τίς σε τοῦτο ἐδίδαξεν; Οὐκ ἤκουσας τῆς γραφῆς λεγούσης· Ὁ μὲν πρῶτος ἄνθρωπος Ἀδὰμ ἐγέννησε δύο υἱούς, τόν τε Κάϊν καὶ τὸν Ἄβελ· ὁ δὲ Ἄβελ ἐποίμαινε τὰ πρόβατα· ἐγένετο δὲ ἐπὶ τὴν καρδίαν αὐτῶν ἀνελθεῖν προσενέγκαι δῶρα τῷ θεῷ, καὶ ὁ μὲν Κάϊν σπέρματα προσενέγκας οὐ προσεδέχθη διὰ τὴν κακίαν τοῦ τρόπου, ὁ δὲ Ἄβελ λαβὼν ἐκ τῶν πρωτοτόκων προβάτων καὶ τῶν στεάτων προσεκόμισε τῷ θεῷ· καὶ ἐπεῖδε, φησίν, ἐπὶ Ἄβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν.","english":"Do you not hear that those who crush the olive anoint the so-called axle with pig's fat, and in this way press out the oil, so that even the fat itself, squeezed by the instruments that press the olive, drips down into the oil? But nevertheless you, the pure one, who abominate potsherds and the other vessels, eat this gladly without making any distinction; and where there is no pleasure—that is, in the little plate or the cup—these you abominate, but where there is sweetness and richness, these you eat gladly. And let everyone who has emulated Samaria keep watch over the vessels; but as for the meats and the other things that God created for the partaking of the faithful who have come to know the truth, by what reasoning do you abstain from these and abominate them and blaspheme the Creator? For this is not only a Samaritan doctrine, but also that of the abominable and unclean heresy of the Manichaeans; for their teaching is to abstain from living things. But from what scripture did you learn this? Who taught you this? Did you not hear the scripture saying: The first man Adam begot two sons, Cain and Abel; and Abel tended the sheep; and it came into their hearts to go up and offer gifts to God, and Cain, having offered seeds, was not accepted because of the wickedness of his manner, but Abel, taking from the firstborn of the sheep and from the fat portions, brought them to God; and he looked, it says, upon Abel and upon his gifts, but upon Cain and his sacrifices he did not attend.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Ὅρα πῶς τὰ πρωτότοκα καὶ τὰ στέατα δῶρα ὁ θεὸς ὠνόμασεν διὰ τὸ γνησίως αὐτὰ προσδέξασθαι, τὰ δὲ σπέρματα τοῦ Κάϊν διὰ τὸ μὴ εἶναι αὐτὰ ἐκ τῶν ἀπαρ χῶν θυσίας ὠνόμασεν, ἵνα σε πείσῃ, τὸν ἄπιστον αἱρετικόν, ὅτι καὶ τὰ σπέρματα ἔχει τινὰ ζωτικὴν δύναμιν, ὅπερ ἐν ἑτέρῳ σαφέστερον ἐδείξαμεν σοι, ὅτι ὁ θεὸς τὰ κρέα προσδεξάμενος τῶν σπερμάτων ὑπερεῖδε. Πάντως δὲ καὶ τὸν Νῶε ἀποδοκιμάσεις ἢ καὶ ἀφορίσεις τῆς σῆς ἐγκρατείας καὶ τῆς σῆς ἀποτάξεως, ὅτι μετὰ τὸ διασῶσαι ἑκάστου γένους σπέρμα διὰ τῆς οἰκείας δικαιοσύνης ἀπὸ τοῦ κατακλυσμοῦ, ἐξελθὼν ἀπὸ τῆς κιβωτοῦ οὐδὲν ἄλλο ἔργον ἐποίησεν ἢ πρῶτον ᾠκοδόμησε θυσιαστήριον τῷ θεῷ· καὶ ὠσφράνθη κύριος ὀσμὴν εὐωδίας καὶ ἐπηγγείλατο τῷ δικαίῳ μηκέτι κατα κλυσμὸν ποιῆσαι ἐπὶ τῆς γῆς. Εἶδες θυσίαν δεκτήν, εἶδες πῶς ἐνέτρεψε τῷ θεῷ ὡς μηκέτι αὐτόν, ἕως οὗ ἔστηκεν ὁ αἰὼν οὗτος, ὀργὴν τοιαύτην ἐπενεγκεῖν τῷ κόσμῳ· καὶ ὁ θεὸς πρὸς αὐτόν· Δέδωκα ὑμῖν πάντα ὡς λάχανα χόρτου, πλὴν κρέα ἐν αἵματι ψυχῆς οὐ φάγεσθε· καὶ γὰρ τὸ ὑμέτερον αἷμα ἐκζητήσω ἐκ πάντων τῶν θηρίων καὶ ἐκ χειρὸς ἀνθρώπου καὶ ἀδελφοῦ ἐκζητήσω τὴν ψυχὴν τοῦ ἀνθρώπου. Κρέας ἐπέτρεψεν, αἷμα πνικτὸν ἐκώλυσεν. Καὶ τοῦτο ἐπισφραγίζει ἡ καινὴ διαθήκη, ἵνα μὴ νομίσῃς ἄλλον μὲν εἶναι νομοθέτην τῆς παλαιᾶς διαθήκης, ἄλλον δὲ τῆς καινῆς. Τῶν γὰρ ἀποστόλων ἔστιν ἰδεῖν συνηγμένων ἐν Ἱεροσολύμοις, τοῦ τε ἁγίου Παύλου καὶ Βαρναβᾶ κατελθόντων","english":"See how God called the firstborn and the fat as gifts, because he received them genuinely, but he called Cain's seeds not from the firstfruits of sacrifice, so that he might persuade you, the unbelieving heretic, that seeds also have some vital power, which we showed you more clearly elsewhere, that God, having received the meats, overlooked the seeds. But surely you will also reject Noah or exclude him from your self-control and your renunciation, because after he had saved the seed of every kind through his own righteousness from the flood, having come out of the ark he did nothing else first than build an altar to God; and the Lord smelled a sweet savour and promised the righteous man no longer to bring a flood upon the earth. You have seen an acceptable sacrifice, you have seen how he turned God to himself so that he would no longer, as long as this age stands, bring such wrath upon the world; and God said to him: I have given you all things as the green herbs, except you shall not eat flesh with the blood of its life; for your blood also I will require at the hand of all the beasts, and at the hand of man, and at the hand of a brother I will require the life of man. He permitted flesh, he forbade strangled blood. And the new covenant seals this, so that you may not think that one is the lawgiver of the old covenant and another of the new. For it is possible to see the apostles gathered in Jerusalem, and the holy Paul and Barnabas having come down","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"εἰς Ἀντιόχειαν τῆς Συρίας καὶ ἐπιστηριζόντων τοὺς ἀδελφοὺς φυλάσσειν τὰ δόγματα καὶ τὰς παραγγελίας τῶν ἀποστόλων, τινὲς πιστοὶ παραγενόμενοι ἐκ περιτομῆς ἐδίδασκον τοὺς προσηλύτους λέγοντες ὅτι Ἐὰν μὴ περιτέμνησθε τῷ ἔθει τοῦ Μωϋσέως, οὐ δύνασθε σωθῆναι. Γενομένης δὲ στάσεως καὶ ζητή σεως οὐκ ὀλίγης πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ βαρναβᾶν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέ ρους εἰς Ἱερουσαλὴμ περὶ τοῦ ζητήματος τούτου. Ἀνελθόντες οὖν καὶ διηγησάμενοι τήν τε ἐπιστροφὴν τῶν ἐθνῶν καὶ τὴν προκοπὴν τῶν ἐκκλησιῶν, ἀνέθεντο αὐτοῖς καὶ περὶ τοῦ ζητήματος τούτου. Οἱ δὲ ἀπόστολοι συναχθέντες ἐπὶ τὸ αὐτὸ ἀπέστειλαν αὐτοῖς οὕτως· Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι καὶ οἱ ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Κιλικίαν καὶ Συρίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν. Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν ἐτάραξαν ὑμᾶς ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, οἷς οὐ διεστειλάμεθα, ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδόν· καὶ ἐκλεξαμένους ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν βαρναβᾶ καὶ Παύλῳ ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σιλᾶν καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας ταῦτα. Ἔδοξε γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι βάρος ὑμῖν πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτου, αἵματος καὶ πνικτοῦ καὶ πορνείας· ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράσσετε. Ἔρρωσθε. Αὕτη ἡ ἐπιστολὴ τῶν ἀποστόλων ἡ γραφεῖσα ὑπὸ τοῦ πνεύματος τοῦ ἁγίου διὰ τοῦ εὐαγγελιστοῦ Λουκᾶ.","english":"To Antioch of Syria, while they were strengthening the brothers to observe the decrees and the commandments of the apostles, certain believers who had come from the circumcision were teaching the proselytes, saying, \"Unless you are circumcised according to the custom of Moses, you cannot be saved.\" And when no little dissension and dispute had arisen against them, they appointed Paul and Barnabas and certain others of them to go up to the apostles and elders in Jerusalem concerning this question. So after going up and recounting both the conversion of the Gentiles and the progress of the churches, they referred this question also to them. And the apostles, having gathered together in the same place, sent to them as follows: \"The apostles and the elders and the brothers, to the brothers throughout Antioch and Cilicia and Syria who are from the Gentiles, greeting. Since we have heard that certain of our number have troubled you, unsettling your souls, to whom we gave no such charge, it seemed good to us, having come to one accord, and having chosen men, to send them to you together with our beloved Barnabas and Paul, men who have handed over their souls for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who themselves also by word will report these things. For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: to abstain from things sacrificed to idols, from blood, from what is strangled, and from fornication; from which, keeping yourselves, you do well. Farewell.\" This is the letter of the apostles, written by the Holy Spirit through Luke the evangelist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Ἐπειδὴ γὰρ ᾔδει τὸ πνεῦμα τὸ ἅγιον ὅτι τινὲς εἰς τοσαύτην ἀπόνοιαν ἐλθόντες οὐκ ὀκνήσουσι συκοφαντῆσαι τοὺς ἀποστόλους, ὅπερ καὶ γέγονεν, ἐπὶ τὸ αὐτὸ ὄντες γράφουσι τὴν ἐπιστολὴν ταύτην μὴ διακόψαντες γάμον, μὴ κωλύσαντες κρέας ἐσθίειν ἢ πίνειν οἶνον, ἀλλά, καθὼς προγέγραπται, ἀπέχεσθαι πάντα χριστιανὸν ἀπὸ εἰδωλοθύτων καὶ αἵμα τος καὶ πνικτοῦ καὶ πορνείας. Ἄνω ἐδιδάχθης ὑπ' αὐτοῦ τοῦ θεοῦ ὅτι φάγῃ πᾶν κρέας ὡς λάχανα χόρτου, ἐνταῦθα ἔμαθες παρὰ τῶν ἀποστόλων τίνων δεῖ ἀπέχεσθαι. Διὰ τί τολμᾷς βλασφημεῖν τὰ κτίσματα τοῦ θεοῦ καὶ δι' αὐτῶν τὸν δημιουργὸν ἀτιμάζειν; Εἰ γὰρ ὁ θεὸς πάντα ἐν σοφίᾳ ἐποίησε καὶ ἐπῄνεσεν εἰπὼν καλὰ λίαν καὶ προσενεχθέντων αὐτῷ δώρων καὶ καρπωμάτων ἐδέξατο καὶ τοὺς προσκομίσαντας εὐλόγησε καὶ αὐτοῖς ἐπέτρεψεν ἐσθίειν, σὺ διὰ τί ἄνους καὶ τολμηρός; Πάντως γὰρ ὡς τοὺς μεταλαμβάνοντας κρεῶν ἀνθρώπους κατα κρίνεις, οὕτως καὶ αὐτὸν τὸν δημιουργὸν βλασφημεῖς. Διὰ τί ἐποίησε ταῦτα; Τάχα δὲ καὶ αὐτὸν βδελύξῃ καὶ τῆς δικαιοσύνης ἀλλότριον κρίνεις, ὅτι καὶ αὐτὸς ἐδέξατο θυσίας· ἴσως δὲ καὶ τῷ ἁγίῳ Ἀβραὰμ ἐπισκήψεις, ὅτι τῷ θεῷ θυσίας προσήνεγκε καὶ τοὺς ἀγγέλους ὑποδεξάμενος οὐ διὰ λαχάνων τούτους ἐξένισεν, ἀλλὰ λαβὼν μόσχον ἐκ τῆς ἀγέλης ἐκέλευσε τοῦτον γενέσθαι μετὰ βουτύρου καὶ γάλακτος. Καὶ οὕτως ἐδεξιώσατο τοὺς ἀγγέλους, καὶ οὐ μόνον τοὺς ἀγγέλους, ἀλλὰ γὰρ καὶ αὐτὸν τὸν Χριστόν·","english":"For the Holy Spirit knew that certain people, having come to such great folly, would not hesitate to slander the apostles—which indeed happened—and so, being together, they wrote this letter, neither breaking off marriage nor forbidding the eating of meat or the drinking of wine, but, as it has been written before, that every Christian should abstain from things sacrificed to idols and from blood and from what is strangled and from fornication. Above you were taught by God himself that you may eat every meat as the green herbs of the field; here you learned from the apostles from what things one must abstain. Why do you dare to blaspheme the creatures of God and through them to dishonor the Creator? For if God made all things in wisdom and praised them, saying they were exceedingly good, and when gifts and fruits were brought to him he received them and blessed those who brought them and permitted them to eat, why are you foolish and reckless? For surely, just as you condemn men who partake of meats, so also you blaspheme the Creator himself. Why did he make these things? Perhaps you even loathe him and judge him a stranger to righteousness, because he also received sacrifices; perhaps you will even find fault with holy Abraham, because he offered sacrifices to God and, having received the angels, did not entertain them with vegetables, but taking a calf from the herd, he ordered it to be prepared with butter and milk. And in this way he received the angels, and not only the angels, but indeed Christ himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"ὃ καὶ θαυμάσαι ἄξιον, ὅτι καὶ πρὸ τῆς ἐνσάρκου οἰκονομίας τὰ ἑαυτοῦ κτίσματα ἡγίασε καὶ τούτων μετέσχεν, ἵνα μή τις φρονήσῃ ἄλλο μὲν φρονεῖν τὸν πατέρα, ἄλλο δὲ τὸν υἱόν, καθὼς αἱ αἱρέσεις τῶν Μανιχαίων καὶ Μαρκιωνιστῶν ἐφαντάσθησαν, καὶ ἵνα φανερὸν γένηται τὸ λεγόμενον, ὅτι ὁ υἱὸς τοῦ θεοῦ παρεγένετο πρὸς τὸν Ἀβραάμ. Τότε καθεζομένου αὐτοῦ ὑπὸ τὴν σκηνὴν ἐν μεσημβρίᾳ καὶ ἐπιτηροῦντος τοὺς διοδεύοντας, μή τις αὐτὸν διαλάθῃ ξένος, εἶδε τρεῖς ἄνδρας ἐρχομένους καὶ ὑπήντησεν αὐτοῖς καὶ οὐκ εἶπε· «Κύριοι, εἰ εὗρον χάριν ἐνώπιον ὑμῶν «, ἀλλὰ καί· Εἰ εὗρον χάριν ἐνώπιόν σου, μὴ παρέλθῃς τὸν παῖδά σου. Βλέπεις πῶς ἐσκόπησεν ὁ τὰ κρέα ἐσθίων καὶ διὰ κρεῶν ξενίζων τοὺς ἐπιδημοῦντας; Εἶδες καρδίαν καθαρὰν πῶς ἔγνω τίς ὁ δεσπότης καὶ τίνες οἱ δοῦλοι; Ὄντως μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. Διὰ τοῦτο καὶ μετὰ μικρὸν αὐτὸς ὁ κύριος ἀποστέλλων\n\nτοὺς ἀγγέλους εἰς Σόδομα καὶ Γόμορρα λέγει· Οὐ μὴ κρύψω ἐγὼ ἀπὸ Ἀβραὰμ τοῦ παιδός μου ἃ ἐγὼ ποιῶ. Ποῖος φίλος οὕτως ἀποκαλύπτει μυστήρια φίλῳ, ὡς ὁ θεὸς ἀπεκάλυψε τῷ Ἀβραάμ; Καὶ νομίζω μέχρι καὶ τῆς σήμερον μὴ ὑπάρξαι τοιοῦτον παρὰ θεοῦ τοῖς λεγομένοις Ἐγκρατέσιν ἢ Ἀποτακτίταις, ὃ ὑπῆρξε τῷ Ἀβραὰμ τῷ ἐσθίοντι κρέα καὶ συνοικοῦντι γυναικί. Τί δὲ καὶ περὶ τοῦ Ἰσαὰκ ἐροῦσι τοῦ φαγόντος τοὺς ἐρίφους ἐσκευασμένους ὑπὸ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ καὶ εἰσενεχθέντας ὑπὸ Ἰακὼβ τοῦ υἱοῦ αὐτοῦ, πῶς φαγὼν τῶν ἐδεσμάτων καὶ πιὼν τοῦ οἴνου εὐλόγησε τὸν Ἰακὼβ λέγων·","english":"And this is worthy of wonder, that even before the incarnate economy he sanctified his own creatures and partook of them, so that no one might think that the Father thinks one thing and the Son another, as the heresies of the Manichaeans and Marcionists imagined, and so that what is said might become evident, that the Son of God came to Abraham. At that time, as he sat under the tent at midday and watched those passing by, lest some stranger escape his notice, he saw three men coming and went to meet them, and he did not say, \"Lords, if I have found favor before you,\" but also, \"If I have found favor before you, do not pass by your servant.\" Do you see how the one who eats meat and entertains visitors with meat was watchful? Did you see how a pure heart knew who the master is and who the servants are? Truly blessed are the pure in heart, for they shall see God. For this reason, also a little later, the Lord himself, sending the angels to Sodom and Gomorrah, says: I will surely not hide from Abraham my servant what I am doing. What friend reveals mysteries to a friend in this way, as God revealed them to Abraham? And I think that even to this day there has not existed such a thing from God for those called Encratites or Apotactites as existed for Abraham, who ate meat and lived with a wife. But what will they also say about Isaac, who ate the young goats prepared by Rebekah his wife and brought in by Jacob his son—how, having eaten the food and drunk the wine, he blessed Jacob, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Δῴη σοι ὁ θεὸς ἐκ τῆς δρόσου τοῦ οὐρανοῦ καὶ ἀπὸ τῆς πιότητος τῆς γῆς καὶ δουλευσάτωσάν σοι ἔθνη καὶ προσκυνησάτωσάν σε ἄρχοντες καὶ γίνῃ κύριος τοῦ ἀδελφοῦ σου. Καὶ οὐ διέπεσεν εἷς λόγος τῆς εὐλογίας, ἀλλ' ἐπῆλθε πᾶσα ἡ πατρικὴ εὐλογία ἐπὶ τὸν Ἰακώβ. Τί δὲ καὶ περὶ αὐτοῦ τοῦ Ἰακὼβ καὶ πάντων τῶν ἁγίων, λέγω δὴ Μωϋσέως καὶ Ἀαρὼν καὶ ἀκολούθως πάντων τῶν ἁγίων τῶν ἐννόμων εὐαρεστησάντων τῷ θεῷ, πῶς πάντες ἤσθιον κρέας καὶ ηὐχαρίστουν τῷ δημιουργῷ; Αὐτὸς δὲ ὁ ἅγιος Σαμουὴλ ὁ τριετὴς ἀποδοθεὶς τῷ οἴκῳ τοῦ θεοῦ καὶ ἐν τοῖς ἁγίοις τῶν ἁγίων ἀνατραφείς, μεταλαμβάνει τῶν κτισμάτων τοῦ θεοῦ καὶ τὸν Σαοὺλ χρίσας εἰς βασιλέα ἐπέτρεψε τούτῳ ἐσθίειν καὶ παντὶ τῷ λαῷ. Καί τις προφήτης περὶ αὐτῶν· Μωϋσῆς καὶ Ἀαρὼν ἐν τοῖς ἱερεῦσιν αὐτοῦ καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὸ ὄνομα αὐτοῦ ἐπεκαλοῦντο τὸν κύριον, καὶ αὐτὸς εἰσήκουσεν αὐτῶν· ἐν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς. Καὶ ἦν ἀκολούθως εἰπεῖν περὶ πάντων τῶν ἁγίων, πῶς πάντες μετ' εὐχαριστίας τῶν κτισμάτων τοῦ θεοῦ μετελάμβανον καὶ τὸν δημιουργὸν ἐδόξαζον. Ἀλλ' ἵνα μὴ τῷ πλήθει τῶν λόγων ὀκνηροτέρους ποιήσωμεν τοὺς ἐντυγ χάνοντας, ἠρκέσθημεν δεῖξαι ὅτι καὶ ὁ θεὸς προσεδέξατο παρὰ τῶν ἁγίων τὰς θυσίας καὶ αὐτοῖς ἐπέτρεψε μετ' εὐχαριστίας καὶ εὐλαβείας ἐσθίειν. Εἰ δὲ καί τις τῶν ἁγίων ἀπέσχετο βρωμάτων πρὸς βραχύ, οὐχ ὡς ἀπὸ ἀκαθάρτων ἀπέσχετο. Ποῖος γὰρ μισθὸς ἀπὸ ἀκαθάρτου ἀπέχεσθαι; Ἀλλ' ἕκαστος τῶν εὐλαβῶν ἀπὸ τῶν ἡδέων καὶ ἐπιτετραμμένων οἷον ἀπέχεταί τις γυναικὸς καίπερ τοῦ θεοῦ ἐπιτρέψαντος μεταλαμβάνειν γυναικός·","english":"May God give you of the dew of heaven and of the fatness of the earth, and let nations serve you and rulers bow down to you, and may you become lord over your brother. And not one word of the blessing fell short, but the whole paternal blessing came upon Jacob. But what about Jacob himself and all the saints—I mean Moses and Aaron and, in order, all the holy ones under the law who pleased God—how did they all eat meat and give thanks to the Creator? And holy Samuel himself, given over to the house of God at three years of age and raised in the holy of holies, partakes of God's creatures, and after anointing Saul as king he permitted him and all the people to eat. And a certain prophet says concerning them: Moses and Aaron were among his priests, and Samuel among those who call upon his name; they called upon the Lord, and he heard them; in a pillar of cloud he spoke to them. And it would be consistent to speak concerning all the saints, how they all partook of God's creatures with thanksgiving and glorified the Creator. But so that by the abundance of words we might not make those who read more sluggish, we have been content to show that God also accepted the sacrifices from the saints and permitted them to eat with thanksgiving and reverence. And if any of the saints abstained from foods for a short time, he did not abstain as from unclean things. For what reward is there in abstaining from what is unclean? But each of the devout abstains from pleasant things that are permitted, just as one abstains from a woman, even though God has permitted the partaking of a woman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"ἀλλὰ διὰ τοὺς στεφάνους τῆς ἁγνείας τοὺς κρείττονας ἀπέχεται τῆς γυναικὸς ἁγνεύων, οὐδεὶς γὰρ ἀπεχόμενος μοιχείας ἢ πορνείας ἐστεφανώθη. Ταῦτα γὰρ εἰ ἔπραξε, καὶ ὁ τοῦ θεοῦ νόμος καὶ ὁ τῶν ἀνθρώπων κατέκρινεν αὐτόν. Πάλιν ἀπέχεταί τις βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάληψιν τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν· ἀλλ' ὅμως ἀπεχόμενος τούτων, οὐχ ὡς ἀπὸ ἀκαθάρτων ἀπέχεται, εἰ δὲ μή γε, μισθὸν οὐκ ἔχει. Οὐδεὶς γὰρ ἀπεχόμενος ἀπὸ εἰδωλοθύτων ἀνάγκης αὐτῷ μὴ ἐπικειμένης ἐπῃνέθη ἢ μισθὸν περὶ τούτου προσεδόκησεν, ἐν ταύταις δὲ ταῖς ἁγίαις νηστείαις καὶ αὐτοῦ τοῦ ἄρτου καὶ τοῦ ὕδατος ἀπεχόμενος. Τῷ αὐτῷ οὖν λόγῳ καὶ εἴ τις τῶν ἁγίων ἀνδρῶν ἀπέσχετό τινος γάμου ἢ βρωμάτων ἢ οἴνου· οὐδὲ γὰρ ἔστιν εὑρεῖν ἐν ταῖς γραφαῖς τοῦ θεοῦ τινα τῶν ἁγίων πάντων ἀπεχόμενον, ἵνα μὴ δῶσιν αἱρετικοῖς λαβήν. Ἀλλ' εἰ καὶ ἐπαινοῦσι τόνδε τὸν ἅγιον δι' ἁγνείαν, διὰ τὰ βρώματα αὐτὸν κατακρίνουσι. Πάλιν ἐὰν εὕρωσί τινα οἴνου ἀπεχόμενον, διὰ τὸν γάμον τοῦτον βδελύσσονται· καὶ ὅλως οὐχ εὑρήσεις τινὰ τῶν ἁγίων δι' ὅλου τῷ δόγματι αὐτῶν συν τρέχοντα. Πλὴν ἀλλὰ καὶ αὐτοὶ ἔχουσί τι καυχήσασθαι περὶ ἐγκρατείας βρωμάτων· ὡς γὰρ ἡμεῖς ἐδείξαμεν τοὺς ἁγίους πατριάρχας καὶ θεῷ προσκομίσαντας τῶν κτισμάτων αὐτοῦ, οὕτως καὶ αὐτοὶ ἔχουσι τὸν Ἠσαῦ μήτε θεῷ θυσίας προσκομί σαντα μήτε κρεῶν ἀπογευσάμενον ἢ οἶνον πιόντα, ἀλλ' ἕψεμα φακοῦ φαγόντα καὶ οὕτως ἀποδόμενον τὰ πρωτοτόκια. Μαρτυρεῖ δὲ τοῦτο καὶ ὁ ἀπόστολος λέγων· Μήτε πόρνος ἢ βέβηλος ὡς Ἠσαῦ, ὃς ἀντὶ μιᾶς βρώσεως ἀπέδω τὰ πρωτοτόκια αὐτοῦ.","english":"But through the crowns of chastity, which are better, he abstains from his wife, living in chastity; for no one who abstained from adultery or fornication was crowned. For if he had done these things, both the law of God and the law of men would have condemned him. Again, someone abstains from foods that God created for the partaking of the faithful who have come to know the truth; yet in abstaining from these, he does not abstain as from unclean things—otherwise he has no reward. For no one who abstained from things sacrificed to idols when no necessity was laid upon him was praised or expected a reward for this, but in these holy fasts he abstains even from bread itself and water. By the same reasoning, then, if any of the holy men abstained from marriage or from foods or from wine—for it is not possible to find in the Scriptures of God any of all the saints abstaining, lest they give the heretics a handle. But even if they praise this saint for his chastity, they condemn him for his foods. Again, if they find someone abstaining from wine, they abhor him on account of marriage; and in general you will not find any of the saints running together with their doctrine at all. Nevertheless, they too have something to boast of regarding continence in foods; for just as we have shown that the holy patriarchs offered sacrifices of His creatures to God, so they too have Esau, who neither offered sacrifice to God nor tasted meat or drank wine, but ate a dish of lentils and thus sold his birthright. The apostle also bears witness to this, saying: Nor a fornicator or a profane person like Esau, who for a single meal gave away his birthright.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Ἴστε γὰρ ὅτι καὶ μετέπειτα θέλων κληρονομῆσαι τὴν εὐλογίαν ἀπεδοκιμάσθη, μετανοίας γὰρ τόπον οὐχ εὗρε. Πορνείαν δὲ ἐνταῦθα τὴν γαστριμαργίαν ὠνόμασεν. Καὶ ταῦτα μὲν ἀπὸ\n\nτῆς παλαιᾶς διαθήκης· δείξομεν δὲ αὐτοῖς καὶ ἀπ' αὐτῶν τῶν εὐαγγελίων, ὅτι ὁ Χριστὸς καὶ οἱ ἀπόστολοι καὶ μετελάμβανον τῶν βρωμάτων καὶ τοὺς ἐσθίοντας οὐκ ἐκώλυον. Πρῶτον μὲν γὰρ τεχθεὶς ὁ κύριος ὑπὸ τῆς ἀειπαρθένου Μαρίας καὶ περιτμηθεὶς τῇ ἡμέρᾳ τῇ ὀγδόῃ κατὰ τὸν νόμον Μωσέως καὶ ἀνατραφεὶς ὑπὸ τοῦ Ἰωσὴφ καὶ τῆς ἁγίας παρθένου Μαρίας, καὶ ἐν τῷ ναῷ τοῦ θεοῦ ὅσα τε ὁ νόμος διηγόρευσε καὶ τούτῳ ἐγένετο, ἕως οὗ ἐπληρώθη τὸ τριακοστὸν ἔτος· οὐδὲ γὰρ ἦν δυνατὸν μὴ ἀναβαίνειν αὐτὸν καθ' ἕκαστον ἔτος εἰς τὴν ἑορτὴν τοῦ φαγεῖν τὸ πάσχα, ὅπερ ἦν ὁ ἀμνὸς καὶ τὰ ἀκόλουθα. Καὶ μαρτυρεῖ αὐτὸς ὁ κύριος λέγων· Οὐκ ἦλθον καταλῦ σαι τὸν νόμον, ἀλλὰ πληρῶσαι. Πληρωθέντος δὲ τοῦ Χρόνου ἐλθὼν ἐπὶ τὸ βάπτισμα καὶ νηστεύσας τεσσαράκοντα ἡμέρας καὶ τεσσαρά κοντα νύκτας ὕστερον ἐπείνασεν, ἵνα πληροφορήσῃ ἕκαστον ὅτι ἀκριβῶς τὸν ἄνθρωπον ἐφόρεσε καὶ οὐ δοκήσει οὐδὲ φαντασίᾳ ἦλθεν ἐπὶ τῆς γῆς. Ἀπέχεται μὲν πάντων διὰ τὴν νηστείαν, ἵνα διδάξῃ νηστεύειν· ἀπέχεται δὲ οὐχ ὡς ἀπὸ ἀκαθάρτων, καθὼς προείπομεν· μετὰ μικρὸν γὰρ εὑρίσκεται μεταλαμβάνων. Διὰ γὰρ τῆς πείνης ἔδειξεν ὅτι τὸ σῶμα ὃ ἐφόρεσε τροφῆς χρείαν εἶχε· πολλάκις γὰρ κληθεὶς ὑπὸ τῶν τελωνῶν καὶ ἁμαρτωλῶν καὶ ὑπὸ Σίμωνος τοῦ φαρισαίου ἤσθιε τὰ παρατιθέμενα αὐτῷ καὶ ἐθεράπευε τοὺς ἀρρώστους αὐτῶν.","english":"For you know that afterward, when he wished to inherit the blessing, he was rejected, for he found no place for repentance. And here he called gluttony fornication. And these things are from the old covenant; but we will show them also from the Gospels themselves, that Christ and the apostles both partook of foods and did not forbid those who ate. For first, the Lord, having been born of the ever-virgin Mary and circumcised on the eighth day according to the law of Moses, and having been raised by Joseph and the holy virgin Mary, and in the temple of God, all that the law prescribed was done for him also, until the thirtieth year was fulfilled; for it was not possible for him not to go up each year to the feast to eat the Passover, which was the lamb and the things that followed. And the Lord himself testifies, saying: I did not come to abolish the law, but to fulfill it. And when the time was fulfilled, having come to baptism and having fasted forty days and forty nights, afterward he was hungry, so that he might fully assure everyone that he truly wore the human nature and did not come to earth in appearance or in fantasy. He abstains from all things because of the fast, in order to teach fasting; but he abstains not as from unclean things, as we said before; for a little later he is found partaking. For through hunger he showed that the body which he wore had need of food; for often, having been invited by tax collectors and sinners and by Simon the Pharisee, he ate what was set before him and healed their sick.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Καὶ ἵνα πείσῃ πάντας ὅτι οὐδὲν παρεφυλάττετο τῶν ἐπιτετραμμένων ἐν τῷ νόμῳ, αὐτὸς μαρτυρεῖ καὶ οὐκ ἂν διεψεύσατο ἡ ἀλήθεια· λέγει γὰρ οὕτως ὀνειδίζων τὸ σκληρὸν τοῦ λαοῦ· Ἦλθεν ὁ Ἰωάννης μήτε ἐσθίων μήτε πίνων, καὶ λέγετε· δαιμόνιον ἔχει· εἶτα περὶ ἑαυτοῦ· Ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγετε· ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν. Τίς τολμήσει ἔτι θεομαχῆσαι καὶ τῇ ἀληθείᾳ ἀντιστῆναι; Καὶ ἐν ἑτέρῳ αὐτὸς ὁ κύριος· Οὐ τὰ εἰσπορευόμενα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὰ ἐκ τῆς καρδίας ἐκπορευόμενα, ταῦτα μιαίνει τὸν ἄνθρωπον. Καὶ τοὺς μαθητὰς δὲ ἀποστέλλων ἐπὶ τὸ κήρυγμα παρήγγειλεν αὐτοῖς· Ἐσθίετε τὰ παρατιθέμενα ὑμῖν καὶ θεραπεύετε τοὺς ἀρρώστους αὐτῶν. Καὶ οὐκ εἶπεν αὐτοῖς πολυπραγμονεῖν εἰ χύτρα καὶ πινάκιον καθαρόν, ἀλλ' ἁπλῶς τὰ παρατιθέμενα ἐσθίετε. Τὰ δὲ πλήθη τὰ παρακολου θοῦντα αὐτῷ πῶς ἐκόρεσε; Τοὺς πεντακισχιλίους λέγω καὶ τοὺς τετρακισχιλίους. Πῶς; σὺν τοῖς ἄρτοις καὶ τοὺς ἰχθύας αὐτοῖς ἐπέδωκεν. Ἐκέλευσε γὰρ τοὺς ὄχλους ἀναπεσεῖν καὶ εὐλογήσας τοὺς ἄρτους καὶ τοὺς ἰχθύας ἔδωκε τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ὄχλοις. Ἤθελον ἐρωτῆσαι τὸν αἱρετικόν· «Εἰ παρῆς, ἐλάμβανες τὴν εὐλογίαν τοῦ Χριστοῦ ἢ διὰ τοὺς ἰχθύας τὴν εὐλογίαν ἀπεστρέφου «; Πάντως δὲ καὶ αὐτὸν τὸν Χριστὸν ἂν ἐβδελύσσου, ὅτι τὰ ἔμψυχα τῷ λαῷ παρέθηκεν εἰς βρῶσιν καὶ ἀπόλαυσιν. Ἀλλ' ὅμως τολμῶσι λέγειν οἱ ἀεὶ τῷ Χριστῷ ἀντι πίπτοντες, ὅτι ἀπὸ τῶν ἰχθύων οὐκ ἐπερίττευσεν. Πρῶτον μέν, σὺ τίς εἶ ὁ ἀποκρινόμενος τῷ θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι·","english":"And to persuade everyone that none of the things enjoined in the law was being transgressed, he himself testifies, and the truth would not have lied; for he speaks thus, reproaching the hardness of the people: John came neither eating nor drinking, and you say, He has a demon; then concerning himself: The Son of Man came eating and drinking, and you say, Behold, a man gluttonous and a wine-drinker, a friend of tax collectors and sinners. Who will dare any longer to fight against God and to resist the truth? And in another place the Lord himself: Not the things that enter in defile the man, but the things that proceed out of the heart, these defile the man. And when he sent the disciples out to preach, he commanded them: Eat what is set before you, and heal their sick. And he did not tell them to be busybodies about whether a pot and a dish were clean, but simply, Eat what is set before you. And how did he satisfy the crowds that followed him? I mean the five thousand and the four thousand. How? Along with the loaves he also gave them the fish. For he ordered the crowds to recline, and having blessed the loaves and the fish, he gave them to the disciples, and the disciples to the crowds. I would like to ask the heretic: \"If you had been there, would you have received the blessing of Christ, or would you have turned away from the blessing because of the fish?\" Surely you would also have loathed Christ himself, because he set living creatures before the people for food and enjoyment. But nevertheless those who always oppose Christ dare to say that the fish were not left over. First of all, who are you, who answer back to God? Shall the thing formed say to the one who formed it—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"σὺ τί με ἐποίησας οὕτως; Οὐ φρίττεις τὸ μυστήριον; Οὐκ ἐκπλήττῃ ἐπὶ τῷ παραδόξῳ, ὅτι ἀπὸ πέντε ἄρτων καὶ δύο ἰχθύων τοσαῦτα πλήθη ἐκορέσθη, ὁμοίως δὲ καὶ ἀπὸ τῶν ἑπτὰ ἄρτων καὶ ἀπὸ τῶν δύο ἰχθύων τὸ αὐτὸ γέγονε; Πλὴν ἵνα φραγῇ πᾶν στόμα ἀναίσχυντον, Μάρκος ὁ εὐαγγελιστὴς εἶπε πεπερισσευκέναι καὶ ἀπὸ τῶν ἰχθύων. Ἆρα οὐκ ἂν ἄρτι παύσῃ συζητῶν τῷ κυρίῳ; Ἢ ἐπιμενεῖς ἐπὶ τῇ ἀναισχυντίᾳ; Τὸ δὲ ὠὸν ποῦ ἔμαθες ἀποφεύγειν ὡς δηλητήριον; Τίνα δὲ ἔγνως ποτὲ ὅτι φαγὼν ὠὸν κατεκρίθη ἢ ἀπώλετο; Ἢ ποῦ θεὸς ἐν ταῖς γραφαῖς ἐκώλυσεν ὠὸν ἐσθίειν; Σὺ δὲ ὑπὲρ πᾶσαν πορνείαν καὶ μοιχείαν τὸ ὠὸν φοβῇ καὶ ταῖς μὲν ἀλλοτρίαις γυναιξὶ καταμόνας ἡδέως συζῇς μὴ λογιζόμενος τὴν βλάβην, ὠὸν δὲ ὡς βδέλυγμα φυλάττῃ. Τάχα δὲ καὶ ἐκ τῆς πολλῆς ἀδιαφορίας οὐδὲ αἰσθάνῃ αὐτοῦ τοῦ κυρίου λέγοντος· Πᾶς ὁ ἐμβλέψας πρὸς τὸ ἐπιθυμῆσαι, συντυχία*. Σὺ δὲ πῶς ἐκφεύξῃ τὸ κρίμα τοῦ θεοῦ ἀεὶ συνοικῶν ἀλλοτρίαις; Φύγε ἀπὸ γυναικὸς ὡς ἀπὸ προσώπου ὄφεως, ὥς φησιν ἡ","english":"Why have you made me like this? Do you not shudder at the mystery? Are you not struck with amazement at the paradox, that from five loaves and two fish so great a multitude was satisfied, and likewise also from the seven loaves and the two fish the same thing happened? But so that every shameless mouth may be stopped, Mark the evangelist said that they had leftovers even from the fish. Will you not now at last cease disputing with the Lord? Or will you persist in your shamelessness? And where did you learn to avoid the egg as a poison? Whom have you ever known to have been condemned or to have perished for eating an egg? Or where did God in the Scriptures forbid eating an egg? But you fear the egg more than all fornication and adultery, and you gladly live alone with other men's wives, not reckoning the harm, while you guard against the egg as an abomination. Perhaps too, from your great indifference, you do not even perceive the Lord himself saying: Everyone who looks with desire, encounter. But how will you escape the judgment of God, always living with other men's wives? Flee from a woman as from the face of a serpent, as says the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"γραφή· καὶ Τίς ἀποδήσει πῦρ ἐν τῷ κόλπῳ αὐτοῦ καὶ τὰ ἱμάτια οὐ κατακαύσει; Ἢ τίς περιπατήσει ἐπ' ἀνθράκων, τοὺς δὲ πόδας οὐ κατακαύσει; Καὶ ἐπήγαγεν εἰπὼν οὕτως· Ὁ εἰσερχόμενος εἰς γυναῖκα ἀλλοτρίαν οὐκ ἀτιμώρητος ἔσται κακῶν καὶ τὰ ἑξῆς. Εἴτε γὰρ παρθένος ἐστὶν εἴτε ὕπανδρος, ἀλλοτρία σου ἐστί· καὶ ἐδιδάχθης ταύτας ἀποφεύγειν, οὐχὶ δὲ τὸ ὠόν. Θῶμεν δὲ ὅτι αὐτό σε βλάπτει, ὅπερ ἀδύνατόν ἐστιν, ἀλλ' ὅμως διὰ τούτων τῶν λόγων παγιδεύεις τὰ ἄθλια γυναικάρια λέγων· «Οὐ βλάπτομαι «. Εἰ γὰρ ἦς ἄσαρκος καὶ σῶμα μὴ ἐφόρεις, καὶ ὄντως οὐκ ἂν ἔπασχες, ἀλλ' ὅμως διὰ τὸ σκανδαλί ζειν πολλοὺς ὑπέπεσας ἂν τῇ τιμωρίᾳ τοῦ θεοῦ σαφῶς εἰπόντος ὅτι Συμφέρει ἵνα μύλος ὀνικὸς κρεμασθῇ εἰς τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ εἰς τὸ πέλαγος ἢ ἵνα σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων. Ἡμεῖς δὲ δείξομεν ὅτι τὸ ὠὸν ὁ κύριος ἀποδέχεται καὶ ἀγαθὸν ὀνομάζει· καὶ τοῦτο γὰρ ἴδιον κτίσμα. Διδάσκων γὰρ τοὺς μαθητὰς λέγει· Ἐὰν αἰτήσῃ ὁ υἱὸς τὸν πατέρα αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; Καὶ ἐὰν αἰτήσῃ ἰχθύν, μὴ ὄφιν ἐπιδώσει αὐτῷ; Καὶ ἐὰν αἰτήσῃ ὠόν, μὴ σκορπίον ἐπιδώσει αὐτῷ; Καὶ εὐθὺς ἐπάγει· Ἐὰν οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ παρέχειν τοῖς τέκνοις ὑμῶν καὶ τὰ ἑξῆς. Ὁρᾷς πῶς τὸν ἄρτον καὶ τὸ ὠὸν καὶ τὸ ὀψάριον ἀγαθὰ ἐκάλεσεν, ἐπειδὴ ἀγαθοῦ θεοῦ εἰσι κτίσμα; Σὺ δὲ φιλονεικεῖς διὰ τοῦ σοῦ τύφου δεῖξαι τὸν δημιουρ γὸν κακῶν ποιητήν, ἀλλ' οὐδεὶς ἀγαθὸς κατὰ τὸ εὐαγγέλιον εἰ μὴ εἷς ὁ θεός· ἀγαθὸς δὲ ὢν πάντα τὰ ἀγαθὰ ἀφθόνως ἐδημιούργησε.","english":"Scripture says: And who will carry fire in his bosom and not burn his garments? Or who will walk upon coals and not burn his feet? And he added, saying thus: He who goes in to another man's wife will not go unpunished for his evils, and so on. For whether she is a virgin or married, she is another's; and you were taught to flee from these women, not from the egg. But let us suppose that it harms you—which is impossible—yet nevertheless through these words you ensnare the wretched little women, saying, \"I am not harmed.\" For if you were incorporeal and did not wear a body, then truly you would not suffer; but nevertheless, because you cause many to stumble, you would have fallen under the punishment of God, who said plainly: It is better that a millstone of an ass be hung around his neck and he be drowned in the sea than that he should cause one of these little ones to stumble. But we will show that the Lord accepts the egg and calls it good; for this too is his own creation. For teaching his disciples he says: If the son asks his father for bread, will he give him a stone? And if he asks for a fish, will he give him a serpent? And if he asks for an egg, will he give him a scorpion? And immediately he adds: If you then, being evil, know how to give good gifts to your children, and so on. Do you see how he called the bread and the egg and the fish good, since they are the creation of a good God? But you strive through your conceit to show the Creator to be a maker of evils—yet no one is good according to the Gospel except one, God; and being good, he created all good things without envy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Καὶ ἱκανὰ μὲν ἦν καὶ ταῦτα πεῖσαι πάντας ἀνθρώπους, ὅτι ὁ δημιουργὸς τῶν ὅλων πάντα ἐποίησεν εἰς χρῆσιν καὶ ἀπόλαυσιν τοῖς ἀνθρώποις καὶ ὅτι ἡγίασε τὰ ἑαυτοῦ κτίσματα, καθὼς ἀπέδειξεν ὁ λόγος. Ἀλλ' ἐπὶ πλείονα διδάξομεν τὰ τέκνα τῆς ἐκκλησίας καὶ ἐλέγξομεν τοὺς ἀντικειμένους ἀεὶ καὶ ἀντινομοθετοῦντας τῷ θεῷ· πείσομεν ἕκαστον ὅτι ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς μέχρι τοῦ πάθους κρέα ἤσθιε καὶ οὐδαμοῦ δι' ὅλης τῆς ἐνσάρκου αὐτοῦ οἰκονομίας ταῦτα ἐβδελύξατο ἢ ἐκώλυσεν ἐσθίειν. Τί γὰρ λέγει τὸ εὐαγγέλιον; Τῇ δὲ πρώτῃ τῶν ἀζύμων προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγοντες, ὅτε τὸ πάσχα ἔθυον· Ῥαββί, ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ πάσχα; Τίς δὲ ἀνθρώπων μάλιστα πιστῶν τὸ πάσχα τοῦτο ἀγνοεῖ; Ἔδειξε γὰρ καὶ διὰ τοῦ καιροῦ καὶ διὰ τῶν ἀζύμων τὸν θυόμενον ἀμνόν, ὃν ἔδειξεν ὁ νόμος· ἔδει γὰρ πληρωθῆναι τὸν νόμον διὰ τοῦ πάσχα τούτου καὶ ἀρχὴν λαβεῖν τὴν καινὴν διαθήκην διὰ τοῦ ἀληθινοῦ ἀμνοῦ. Καὶ πεμφθέντες οἱ ἀπόστολοι ἡτοίμασαν τὸ πάσχα τὸ ἔννομον, ὃ ὁ κύριος μετὰ τῶν ἑαυτοῦ μαθητῶν λέγει· Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ' ὑμῶν πρὸ τοῦ με παθεῖν, ἐπειδὴ ἐν τοῖς παρελθοῦσι χρόνοις τῆς ἐνσάρκου οἰκονομίας καθ' ἕκαστον ἔτος ἤσθιε τὸ πάσχα. Οὐδὲ γὰρ ἦν δυνατὸν τούτου ἀμελῆσαι· γέγραπται γὰρ ἐν τῷ Λουκᾷ· Ἀναβαίνοντος τούτου εἰς Ἱεροσόλυμα κατὰ τὸ ἔθος τῆςἑορτῆς. Ἀλλ' ὅμως οὐ μετὰ τοσαύτης ἐπιθυμίας τοῦτο ἤσθιε διὰ τὸ ἔτι μακρὰν ἀπέχειν τὸ ἴδιον πάσχα·","english":"And these things were sufficient to persuade all people that the Creator of all things made everything for the use and enjoyment of human beings, and that he sanctified his own creations, just as the argument has demonstrated. But we will teach the children of the church further and always refute those who oppose and legislate against God; we will persuade each one that our Lord Jesus Christ ate meat until his passion, and nowhere throughout his entire incarnate dispensation did he abhor these things or forbid eating them. For what does the Gospel say? On the first day of unleavened bread his disciples came to him saying, when they were sacrificing the Passover: Rabbi, where do you want us to prepare for you to eat the Passover? And who among believing people especially does not know this Passover? For he showed both through the season and through the unleavened bread the sacrificed lamb, which the law indicated; for it was necessary that the law be fulfilled through this Passover and that the new covenant take its beginning through the true lamb. And the apostles, having been sent, prepared the lawful Passover, which the Lord says with his own disciples: With desire I have desired to eat this Passover with you before I suffer, since in the past years of his incarnate dispensation he ate the Passover each year. For it was not possible to neglect this; for it is written in Luke: As he was going up to Jerusalem, according to the custom of the feast. But nevertheless he did not eat this with such great desire because his own Passover was still far off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"ὅτε δὲ ἐπλησίασεν ἡ χάρις τοῦ γένους τῶν ἀνθρώπων καὶ ἔμελλεν ἑαυτὸν παραδοῦναι ὑπὲρ τῆς τοῦ κόσμου ζωῆς, μετὰ πολλῆς ἐπιθυμίας ἤσθιε τὸ πάσχα μετὰ τῶν μαθητῶν αὐτοῦ. Δέδεικται οὖν καὶ ἐν τούτῳ ὅτι ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ οἱ μαθηταὶ αὐτοῦ μέχρι τοῦ πάθους αὐτοῦ μετελάμβανον τῶν κτισμάτων αὐτοῦ· μᾶλλον δὲ αὐτὸς ὁ κύριος διὰ τῆς οἰκείας αὐτοῦ ἀγαθότητος καὶ οἰκονομίας ἡγίαζε τὰ ἑαυτοῦ κτίσματα. Καὶ ταῦτα μὲν μέχρι τοῦ πάθους. Τί δὲ μετὰ τὴν ἀνάστασιν; Ἵνα μή τις ἀπιστῇ τῇ οἰκονομίᾳ μηδὲ νομίσῃ τις ὅτι χωρὶς σαρκὸς ἐπεδήμησεν ὁ κύριος τῷ γένει τῶν ἀνθρώπων, μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν ἐμφανίζεται τοῖς μαθηταῖς αὐτοῦ καὶ δείκνυσιν αὐτοῖς τοὺς τύπους τῶν ἥλων καὶ τὴν πληγὴν τῆς πλευρᾶς, ἣν ἔλαβεν ὑπὸ τοῦ στρατιώτου τῇ λόγχῃ. Καὶ πάλιν μετὰ ταῦτα φανεροῖ ἑαυτὸν τοῖς μαθηταῖς αὐτοῦ ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος. Λέγει γὰρ ὁ ἅγιος Ἰωάννης ὁ εὐαγγελιστὴς οὕτως· Ἦσαν\n\nὁμοῦ Πέτρος καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος καὶ Ναθαναὴλ ὁ ἀπὸ Κανὰ τῆς Γαλιλαίας, περὶ οὗ ὁ κύριος ἐμαρτύρησεν· Ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν· ἦσαν δὲ καὶ οἱ υἱοὶ Ζεβεδαίου, Ἰωάννης καὶ Ἰάκωβος, καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο. Λέγει αὐτοῖς Σίμων Πέτρος· ὑπάγω ἁλιεύειν. Λέγουσιν αὐτῷ· ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. Ἐξῆλθον οὖν καὶ ἀνέβησαν εἰς τὸ πλοῖον εὐθύς, καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν οὐδέν. Πρωΐας δὲ γενομένης ἔστη ὁ Ἰησοῦς ἐπὶ τοῦ αἰγιαλοῦ· οὐ μέντοι ᾔδεισαν οἱ μαθηταὶ ὅτι Ἰησοῦς ἐστιν. Λέγει αὐτοῖς ὁ Ἰησοῦς· παιδία, μή τι προσφάγιον ἔχετε; Ἀπεκρίθησαν αὐτῷ· οὔ. Λέγει αὐτοῖς ὁ Ἰησοῦς·","english":"But when the grace of the human race drew near and he was about to hand himself over for the life of the world, he ate the Passover with his disciples with great desire. It has therefore been shown in this too that our Lord Jesus Christ and his disciples partook of his creations until his passion; or rather, the Lord himself, through his own goodness and economy, sanctified his own creations. And these things were so until the passion. But what about after the resurrection? So that no one might disbelieve the economy, nor think that the Lord came to the human race without flesh, after he rose from the dead he appears to his disciples and shows them the marks of the nails and the wound in his side, which he received from the soldier with the spear. And again after these things he reveals himself to his disciples on the sea of Tiberias. For the holy John the evangelist says thus: They were\n\ntogether, Peter and Thomas called Didymus, and Nathanael from Cana of Galilee, concerning whom the Lord testified: Behold, truly an Israelite in whom there is no guile; and the sons of Zebedee were also there, John and James, and two others of his disciples. Simon Peter says to them: I am going to fish. They say to him: We also are coming with you. They went out therefore and went up into the boat at once, and in that night they caught nothing. But when morning came, Jesus stood on the shore; yet the disciples did not know that it was Jesus. Jesus says to them: Children, have you anything to eat? They answered him: No. Jesus says to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον καὶ εὑρήσετε. Ἔβαλον οὖν καὶ οὐκέτι αὐτὸ ἑλκύσαι ἴσχυσαν ἀπὸ τοῦ πλήθους τῶν ἰχθύων. Λέγει οὖν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς, τουτέστιν αὐτὸς ὁ Ἰωάννης· ὁ κύριός ἐστιν. Σίμων οὖν Πέτρος ἀκούσας ὅτι ὁ κύριός ἐστιν, ἔλαβε τὸν ἐπενδύτην καὶ ἐζώσατο, ἦν γὰρ γυμνός, καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν· οἱ δὲ ἄλλοι μαθηταὶ τῷ πλοιαρίῳ ἦλθον, οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς ἀλλ' ὡς ἀπὸ πηχῶν διακοσίων, σύροντες τὸ δίκτυον τῶν ἰχθύων. Ὡς οὖν ἀπέβησαν εἰς τὴν γῆν, βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον καὶ ἄρτον. Λέγει αὐτοῖς ὁ Ἰησοῦς· ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν. Ἀνέβη Σίμων Πέτρος καὶ εἵλκυσε τὸ δίκτυον ἐπὶ τῆς γῆς μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντήκοντα τριῶν· καὶ τοσούτων ὄντων οὐκ ἐσχίσθη τὸ δίκτυον. Λέγει αὐτοῖς ὁ Ἰησοῦς· δεῦτε ἀριστήσατε. Οὐδεὶς δὲ ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτόν· σὺ τίς εἶ; εἰδότες ὅτι ὁ κύριός ἐστιν. Ἔρχεται ὁ Ἰησοῦς καὶ λαμβάνει τὸν ἄρτον καὶ δίδωσιν αὐτοῖς καὶ τὸ ὀψάριον ὁμοίως. Καὶ ὅτε ἠρίστησαν, τότε ἀκολούθως ἐντέλλεται τῷ Πέτρῳ καὶ τοῖς λοι ποῖς ἀποστόλοις, πῶς ποιμανοῦσι τὴν ἀνθρωπότητα. Ὁρᾷς ἀγαθότητα θεοῦ; Ὁρᾷς φιλανθρωπίαν δεσπότου; Οὐ κατέγνω τῶν ἀποστόλων οὐδὲ ᾐτιάσατο τούτους οὐδὲ ἔπληξεν αὐτοὺς λέγων· «Διὰ τί κατελίπετε τὸ κήρυγμα καὶ ἐπὶ τὴν ἄγραν τῶν ἰχθύων ἐτράπητε «;","english":"Cast the net into the right parts of the boat and you will find. So they cast it, and they were no longer able to haul it in because of the multitude of fish. So that disciple whom Jesus loved, that is, John himself, says: It is the Lord. So Simon Peter, when he heard that it is the Lord, took his outer garment and girded himself, for he was naked, and threw himself into the sea; but the other disciples came in the small boat, for they were not far from the land but about two hundred cubits away, dragging the net of fish. So when they had gone ashore, they see a charcoal fire laid and a fish placed on it and bread. Jesus says to them: Bring some of the fish which you have now caught. Simon Peter went up and dragged the net onto the land, full of large fish, one hundred fifty-three; and though there were so many, the net was not torn. Jesus says to them: Come, have breakfast. But none of the disciples dared to question him: Who are you?—knowing that it is the Lord. Jesus comes and takes the bread and gives it to them, and the fish likewise. And when they had breakfasted, then in due order he commands Peter and the rest of the apostles how they are to shepherd humanity. Do you see the goodness of God? Do you see the love of humanity of the Master? He did not condemn the apostles nor accuse them nor strike them, saying: Why did you abandon the preaching and turn to the catching of fish?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Ἀλλὰ καὶ ἐπισκέπτεται τούτους καὶ παρακα λεῖ αὐτοῖς καὶ συνεργεῖ αὐτοῖς πρὸς τὴν θήραν καὶ ἄριστον αὐτοῖς εὐτρεπίζει ἑτοιμάσας ἄρτον καὶ τὸ ὀψάριον, ἵνα καὶ ἐν τούτῳ δείξῃ ὅτι γῆς καὶ θαλάσσης αὐτός ἐστι δημιουργός. Τί δὲ καὶ ὁ μακάριος Λουκᾶς ὁ εὐαγγελιστὴς καὶ μετὰ τὴν ἀνάστασιν λέγει; Πρῶτον γὰρ τὰς ἁγίας γυναῖκάς φησιν ἑωρακέναι τὸ μνημεῖον ἀνεῳγμένον καὶ ἀκοῦσαι παρὰ τῶν ἀγγέλων· Τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; Οὐκ ἔστιν ὧδε, ἀλλὰ καθὼς εἶπεν ἠγέρθη ἀπὸ τῶν νεκρῶν. Ταῦτα μαθοῦσαι παρὰ τῶν ἀγγέλων ἀπήγγειλαν τοῖς ἕνδεκα μαθηταῖς, ὅτι ἠγέρθη ὁ κύριος ἀπὸ τῶν νεκρῶν. Ὁ δὲ ἅγιος Πέτρος ἀκούσας ἔδραμεν ἐπὶ τὸ μνημεῖον καὶ παρακύψας βλέπει τὰ ὀθόνια κείμενα καὶ ἀπῆλθε πρὸς ἑαυτὸν θαυμάζων. Δύο δέ τινες ἐξ αὐτῶν ἦσαν πορευόμενοι εἰς κώμην τινά, οἷς καὶ ὀφθεὶς ὁ κύριος ἐξελέγξας τὴν ἀπιστίαν αὐτῶν ἐδίδασκεν αὐτούς, ὅτι δεῖ παθεῖν τὸν Χριστὸν κύριον καὶ ἀναστῆναι. Καὶ ὑποστρεψάντων αὐτῶν εἰς Ἱερουσαλὴμ καὶ διηγουμένων τοῖς ἕνδεκα μαθηταῖς πῶς ὤφθη αὐτοῖς ὁ κύριος ἐν τῇ ὁδῷ, καὶ τῶν μαθητῶν ἔτι ταρασσομένων καὶ διαλογιζομένων περὶ τούτου, αὐτὸς ὁ κύριος ἔστη ἐν μέσῳ αὐτῶν, εἰρήνη ὑμῖν λέγων, ἐγώ εἰμι, μὴ φοβεῖσθε. Πτοηθέντες δὲ καὶ ἔντρομοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν. Καὶ εἶπεν αὐτοῖς· Τί τεταραγμένοι ἐστέ, καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν ταῖς καρδίαις ὑμῶν; Ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου, ὅτι αὐτὸς ἐγώ εἰμι· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα. Καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας.","english":"But he also visits them and encourages them and cooperates with them in the catch and prepares breakfast for them, having made ready bread and the fish, so that in this too he might show that he is the creator of land and sea. And what does the blessed Luke the evangelist also say after the resurrection? For he says that first the holy women saw the tomb opened and heard from the angels: Why do you seek the living among the dead? He is not here, but as he said he has risen from the dead. Having learned these things from the angels, they reported to the eleven disciples that the Lord had risen from the dead. And Saint Peter, having heard, ran to the tomb and stooping down he sees the linen cloths lying there and went away to himself marveling. And two of them were going to a certain village, to whom the Lord also appeared and, convicting their unbelief, he taught them that it was necessary for the Christ, the Lord, to suffer and rise. And when they returned to Jerusalem and were telling the eleven disciples how the Lord appeared to them on the road, and while the disciples were still troubled and reasoning about this, the Lord himself stood in their midst, saying, Peace to you, I am he, do not fear. But having been frightened and becoming trembling, they thought they were seeing a spirit. And he said to them: Why are you troubled, and why do reasonings rise in your hearts? See my hands and my feet, that I am he myself; touch me and see, that a spirit does not have flesh and bones as you see me having. And having said this, he showed them his hands and his feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς· ἔχετέ τι βρώσιμον ἐνθάδε; Οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος καὶ ἀπὸ μελισσίου κηρίου· καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν, ἵνα πείσῃ αὐτοὺς καὶ διὰ τοῦ βρώματος, ὅτι αὐτός ἐστιν ὁ καὶ πρὸ τοῦ πάθους συνὼν αὐτοῖς καὶ συνδιαιτώμενος.\n\nΤίς ἔτι τολμήσει θεομαχῆσαι; Τίς εἰς τοσαύτην ἀπιστίαν κατενεχθήσεται ὥστε τούτοις ἀπιστῆσαι; Εἴπερ πανταχοῦ ἀποδέδεικται διά τε τῆς παλαιᾶς καὶ καινῆς διαθήκης ἁγιαζόμενα τὰ κτίσματα τοῦ θεοῦ, εἴτε γὰρ προσφέρεται θεῷ, εἴτε καὶ μεταλαμβάνει ὁ Χριστὸς ὁ ἐνανθρωπήσας, διὰ πάντων τὰ ἑαυτοῦ κτίσματα ἁγιάζεται. Παυσάτωσαν οὖν οἱ αἱρετικοὶ διορθούμενοι τὸν θεόν. Τὸ γὰρ λέγειν· «Τοῦτο καλῶς ἐποίησε, τοῦτο ἐσφάλη ποιήσας «, οὐκ ἔστιν ἀνθρώπου νοῦν ἔχοντος, ἀλλὰ μαινομένου καὶ θεομαχοῦντος. Ἴδωμεν δέ, εἰ αὐτοὶ πάντων τῶν ἐμψύχων ἀπέχονται κατὰ τὴν διδασκαλίαν τῶν ἀκαθάρτων Μανιχαίων. Ἐκείνων γὰρ οἱ ἔξαρχοι ἅπαξ νομοθετήσαντες ἐμψύχων ἀπέχεσθαι διὰ τὴν ἐνοικοῦσαν ἐν αὐτοῖς ἀσέβειαν, καὶ τὰ φυόμενα ἐκ τῆς γῆς ἔμψυχα εἶπον· ἀπεσπάσαντο δὲ ἐκ τῶν γραφῶν τὰς μαρτυρίας· ὡς γὰρ λέγει ἐν τῷ Δανιήλ· Εὐλογεῖτε τὰ θηρία καὶ κτήνη καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ τὸν κύριον, οὕτως φησίν· Εὐλογεῖτε πάντα τὰ φυόμενα ἐκ τῆς γῆς τὸν κύριον. Καὶ ἀκολούθως τῇ οἰκείᾳ ἀσεβείᾳ ἀκολουθήσαντες εἰς τὸν κρημνὸν τῆς πλάνης κατερράγησαν· οὐδὲ γὰρ ἔτι δυνατὸν ζῆσαι ἐν σαρκὶ ἐκείνους αὐτοὺς τοὺς ταῦτα λέγοντας. Ἀκόλουθον δὲ ἕπεσθαι καὶ τοὺς μιμητὰς ἐκείνων τοῖς διδασκάλοις·","english":"But while they still disbelieved for joy and were marveling, he said to them, \"Have you anything edible here?\" And they gave him a piece of broiled fish and some from a honeycomb; and taking it, he ate it before them, so that he might convince them even through the food that he is the same one who was with them and lived together with them even before his passion.\n\nWho will still dare to fight against God? Who will be brought down to such great unbelief as to disbelieve these things? If indeed it has been demonstrated everywhere, through both the old and the new covenant, that the creatures of God are sanctified—for whether it is offered to God, or Christ who became man partakes of it, through all things his own creatures are sanctified. Let the heretics therefore cease correcting God. For to say, \"This he did well, this he erred in doing,\" is not the act of a man who has understanding, but of one who is mad and fighting against God. But let us see whether they themselves abstain from all living things according to the teaching of the unclean Manichaeans. For when the leaders of those men once legislated to abstain from living things because of the impiety dwelling in them, they also called the things that grow from the earth living things; and they wrested the testimonies from the Scriptures; for as it says in Daniel: \"Bless the wild beasts and cattle and all the birds of heaven, the Lord,\" so they say: \"Bless all things that grow from the earth, the Lord.\" And following their own impiety in consequence, they were dashed down into the precipice of error; for it is no longer possible for those very men who say these things to live in the flesh. And it follows that their imitators also follow their teachers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"ὅτι γὰρ ζωτικὴν δύναμιν καὶ σώματα ἔχει τὰ σπέρματα, τοῦτο καὶ ἡμεῖς λέγομεν· τὸ δὲ ἀπέχεσθαι ἐμψύχων, τοῦτο σαυτῷ ἐνομοθέτησας· καὶ ἐπειδὴ τῇ τοῦ κυρίου διαταγῇ ἀνθέστηκας, κἂν τὴν αὐτοῦ ὁμολογίαν φύλαξον ἀπεχόμενος τῶν ἐμψύχων καὶ τῶν ἀλλοτρίων σωμάτων. Λέγει γὰρ ὁ κύριος ἐν εὐαγγελίοις περὶ τῶν σπερμάτων· Ἐὰν δὲ ἀποθάνῃ, καρπὸν πολὺν φέρει. Δῆλον ὅτι ὁ ζῶν ἀποθνῄσκει· σὺ δὲ ἅπαξ παρεφυλάξω ἐσθίειν τὰ κεκτημένα τὴν ζωτικὴν δύναμιν. Καὶ ὁ ἀπόστολος Παῦλος· Σὺ ὃ σπείρεις, οὐ ζωοποιεῖται, ἐὰν μὴ ἀποθάνῃ· καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις, ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν· ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν. Ἀποδέδεικται καὶ περὶ τῶν σπερμάτων, πῶς ἀποθνῄσκει καὶ ζωοποιεῖται καὶ ὅτι ὁ θεὸς δίδωσιν αὐτῷ σῶμα, καθὼς ἠθέλησεν. Ἔχεις ἐν τῇ παλαιᾷ διαθήκῃ ὅτι ὁ θεὸς γνησίως θυσίας παρὰ τῶν δικαίων προσεδέξατο καὶ ὅτι οἱ ἅγιοι πάντες μετὰ εὐχαριστίας ἤσθιον κρέα καὶ τὰ λοιπὰ κτίσματα· ἐπείσθης διὰ τῶν ἁγίων εὐαγγελίων ὅτι","english":"For we too say that seeds have a life-giving power and bodies. But as for abstaining from living creatures, you have laid this down as a law for yourself; and since you have set yourself against the Lord's command, at least keep his own confession by abstaining from living creatures and from bodies belonging to others. For the Lord says in the Gospels concerning seeds: \"But if it dies, it bears much fruit.\" It is clear that the living thing dies; but you have once for all carefully guarded the practice of eating things that possess the life-giving power. And the apostle Paul says: \"What you sow is not made alive unless it dies; and what you sow, you do not sow the body that is to be, but a bare grain, if it should happen to be of wheat or of any of the rest; but God gives it a body as he willed.\" It has been demonstrated also concerning seeds how it dies and is made alive, and that God gives it a body as he willed. You have it in the Old Testament that God genuinely accepted sacrifices from the righteous, and that all the saints ate meats and the rest of creation with thanksgiving; you have been persuaded through the holy Gospels that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}