{"slug":"khazarzar-john-chrysostom-de-mutatione-nominum","id":null,"title":"De mutatione nominum","title_source":"De mutatione nominum","author":"John Chrysostom","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:35:58Z","cost_usd":0.009994},"source":{"registry_id":null,"work_id":"khazarzar-john-chrysostom-de-mutatione-nominum","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":null},"stats":{"passages":87,"english_words":23897,"coptic_letters":0,"source_letters":95093,"commentary_units":0,"commentary_kinds":0,"derived_notes":0,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-de-mutatione-nominum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":87,"translated":87,"commentary_passages":0,"commentary_units":0,"english_words":23897,"source_letters":95070,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 87 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":87},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἀναγνωσθείσης περικοπῆς, \"Σαῦλος δὲ ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου,\" πάντων προσδοκώντων εἰς τὴν ἀρχὴν τοῦ θʹ τῶν Πράξεων τὴν ὁμιλίαν λεχθήσεσθαι, ὅτι ἀναστάσεως ἀπόδειξις ἡ Παύλου κλῆσις. αʹ. Ἆρα ταῦτα φορητά; ἆρα ταῦτα ἀνεκτά; Καθ' ἑκάστην ἡμέραν ἡμῖν ἡ σύναξις πρὸς τὸ ἔλαττον συστέλλεται· καὶ μεστὴ μὲν ἡ πόλις ἀνθρώπων, κενὴ δὲ ἡ ἐκκλησία ἀνθρώπων· μεστὴ μὲν ἡ ἀγορὰ, καὶ θέατρα, καὶ περίπατος· ἔρημος δὲ ὁ τοῦ Θεοῦ οἶκος· μᾶλλον δὲ, εἰ χρὴ τἀληθὲς εἰπεῖν, ἔρημος μὲν ἡ πόλις ἀνθρώπων, μεστὴ δὲ ἡ ἐκκλησία ἀνθρώπων. Ἀνθρώπους γὰρ οὐ τοὺς ἐπὶ τῆς ἀγορᾶς δεῖ καλεῖν, ἀλλὰ τοὺς ἐπὶ τῆς ἐκκλησίας ὑμᾶς· οὐκ ἐκείνους τοὺς ῥᾳθυμοῦντας, ἀλλ' ὑμᾶς τοὺς σπουδάζοντας· οὐκ ἐκείνους τοὺς περὶ τὰ βιωτικὰ κεχηνότας, ἀλλ' ὑμᾶς τοὺς τὰ πνευματικὰ τῶν βιωτικῶν προτιμῶντας. Οὐ γὰρ, εἴ τις σῶμα ἀνθρώπου καὶ φωνὴν ἔχει, οὗτος ἅνθρωπος· ἀλλ' εἴ τις ψυχὴν ἀνθρώπου, καὶ διάθεσιν ἔχει ψυχῆς. Ψυχῆς δὲ ἀνθρωπίνης οὐδὲν οὕτω τεκμήριον, ὡς τῶν θείων ἐρᾷν λογίων· ὥσπερ οὐδὲν οὕτω κτηνώδους καὶ ἀλόγου ψυχῆς δεῖγμα καὶ σημεῖον, ὡς τῶν θείων ὑπερορᾷν λογίων. Βούλει μαθεῖν, ὅτι οἱ θείας ἀκροάσεως ὑπερορῶντες, καὶ τὸ εἶναι ἄνθρωποι διὰ τῆς ὑπεροψίας ταύτης ἀπώλεσαν, καὶ τῆς εὐγενείας αὐτῆς ἐξέπεσαν; Οὐκ ἐμὸν ὑμῖν ἐρῶ λόγον, ἀλλὰ προφητικὴν ἐρῶ ῥῆσιν, τὴν ἐμὴν γνώμην κυροῦσαν, ἵν' ἴδητε ὅτι λόγων οὐκ ἐρῶντες πνευματικῶν, οὐδὲ ἄνθρωποι εἶναι δύνανται· ἵνα ἴδητε ὅτι ἔρημος ἡμῖν ἐστιν ἡ πόλις ἀνθρώπων.","english":"When the passage had been read, \"But Saul, still breathing threats and murder,\" while everyone expected that the homily would be delivered on the beginning of the ninth chapter of Acts, because Paul's calling is a proof of the resurrection. 1. Are these things tolerable? Are these things bearable? Every day our assembly shrinks to something less; and the city is full of people, but the church is empty of people; the marketplace is full, and theaters, and the promenade; but the house of God is deserted; or rather, if one must speak the truth, the city is deserted of people, but the church is full of people. For one should not call those in the marketplace \"people,\" but you who are in the church; not those who are slack, but you who are zealous; not those who gape after worldly things, but you who prefer spiritual things to worldly. For it is not the case that if someone has a human body and a voice, this one is a human being; but if someone has a human soul, and a disposition of soul. And there is no proof of a human soul so great as loving the divine oracles; just as there is no demonstration and sign of a beastly and irrational soul so great as despising the divine oracles. Do you wish to learn that those who despise divine hearing have through this very contempt lost even to be human beings, and have fallen from their very nobility? I will not tell you my own word, but I will tell you a prophetic utterance, confirming my judgment, so that you may see that those who do not love spiritual words cannot even be human beings; so that you may see that our city is deserted of people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Ὁ γὰρ μεγαλοφωνότατος Ἡσαΐας, ὁ τῶν παραδόξων ὄψεων θεωρὸς, ὁ τὰ σεραφεὶμ ἰδεῖν καταξιωθεὶς ἔτι ὢν ἐν σαρκὶ, ὁ τοῦ μυστικοῦ μέλους ἐκείνου, οὗτος εἰς τὴν πόλιν τῶν Ἰουδαίων τὴν μητρόπολιν εἰσελθὼν τὴν πολυάνθρωπον, τὰ Ἱεροσόλυμα λέγω, ἐν μέσαις ταῖς ἀγοραῖς ἑστὼς, τοῦ δήμου παντὸς αὐτὸν περιεστῶτος, βουλόμενος δεῖξαι, ὅτι ὁ μὴ ἀκούων τῶν λόγων τῶν προφητικῶν, οὐκ ἔστιν ἄνθρωπος, ἐβόα λέγων· Ἦλθον, καὶ οὐκ ἦν ἄνθρωπος· ἐκάλεσα, καὶ οὐκ ἦν ὑπακουσόμενος. Καὶ ὅτι οὐ διὰ τὴν ἐρημίαν τῶν παρόντων, ἀλλὰ διὰ τὴν ῥᾳθυμίαν τῶν ἀκροωμένων τοῦτο εἶπεν, εἰπὼν, Ἦλθον, καὶ οὐκ ἦν ἄνθρωπος, ἐπήγαγε, καὶ οὐκ ἦν ὁ ὑπακουσόμενος. Ὥστε παρῆσαν μὲν, οὐκ ἐνομίζοντο δὲ παρεῖναι, ἐπειδὴ τοῦ προφήτου οὐκ ἤκουον· διὰ τοῦτο ἐπειδὴ ἦλθε, καὶ οὐκ ἦν ἄνθρωπος, ἐκάλεσε, καὶ οὐκ ἦν ὁ ὑπακουσόμενος, πρὸς τὰ στοιχεῖα τρέπει τὸν λόγον, καί φησιν, Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ. Ἐγὼ μὲν γὰρ, φησὶ, πρὸς ἀνθρώπους ἀπεστάλην, πρὸς ἀνθρώπους νοῦν ἔχοντας· ἐπειδὰν δὲ οὔτε λόγον, οὔτε αἴσθησιν ἔχοντες ὦσι, διὰ τοῦτο τοῖς οὐκ ἔχουσιν αἴσθησιν στοιχείοις διαλέγομαι, εἰς κατηγορίαν τῶν αἰσθήσει τετιμημένων μὲν, οὐ χρωμένων δὲ τῇ τιμῇ. Οὕτω καὶ ἕτερος προφήτης φησὶν ὁ Ἱερεμίας. Καὶ γὰρ καὶ ἐκεῖνος ἐν μέσῳ πλήθει τῶν Ἰουδαίων ἑστὼς, ἐν αὐτῇ τῇ πόλει, ὥσπερ οὐδενὸς παρόντος, οὕτως ἐβόα· Πρὸς τίνα λαλήσω καὶ διαμαρτυροῦμαι; Τί λέγεις; τοσοῦτον πλῆθος ὁρῶν, ἐρωτᾷς, πρὸς τίνα λαλήσεις; Ναὶ, φησί· τὸ πλῆθος γὰρ τῶν σωμάτων ἐστὶν, ἀλλ' οὐ πλῆθος ἀνθρώπων· σωμάτων ἐστὶ πλῆθος οὐκ ἐχόντων ἀκοήν. Διά τοι τοῦτο καὶ ἐπήγαγεν·","english":"For Isaiah, the one of greatest voice, the beholder of wondrous visions, the one counted worthy to see the seraphim while still in the flesh, the one of that mystical song—this man, entering the populous city of the Jews, the metropolis, I mean Jerusalem, standing in the midst of the marketplaces, with the whole people surrounding him, wishing to show that the one who does not hear the words of the prophets is not a man, cried out saying: \"I came, and there was no man; I called, and there was no one to answer.\" And that he said this not because of the desolation of those present but because of the negligence of the hearers—having said, \"I came, and there was no man,\" he added, \"and there was no one to answer.\" So they were present, but they were not considered to be present, since they did not listen to the prophet. Therefore, since he came and there was no man, he called and there was no one to answer, he turns his speech to the elements, and says, \"Hear, O heavens, and give ear, O earth.\" For I, he says, was sent to men, to men who have understanding; but since they have neither reason nor perception, for this reason I converse with the elements that have no perception, as an accusation against those who have been honored with perception but do not use the honor. So too another prophet says, Jeremiah. For he also, standing in the midst of the multitude of the Jews, in that very city, as though no one were present, cried out thus: \"To whom shall I speak and testify?\" What are you saying? Seeing so great a multitude, you ask, to whom shall you speak? Yes, he says; for the multitude is of bodies, but not a multitude of men; it is a multitude of bodies that have no hearing. For this reason he also added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Ἀπερίτμητα τὰ ὦτα αὐτῶν, καὶ οὐ δύνανται ἀκούειν. Ὁρᾷς ὅτι πάντες οὗτοι διὰ τὸ μὴ ἀκούειν οὐκ εἰσὶν ἄνθρωποι; Ἐκεῖνός φησιν, Ἦλθον, καὶ οὐκ ἦν ἄνθρωπος, ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπακουσόμενος· οὗτός φησι, Πρὸς τίνα λαλήσω καὶ διαμαρτυροῦμαι; ἀπερίτμητα τὰ ὦτα αὐτῶν, καὶ οὐ\n\nδύνανται ἀκούειν. Εἰ δὲ τοὺς παρόντας, ἐπειδὴ μὴ προσεῖχον μετὰ σπουδῆς τοῖς λεγομένοις, οὐδὲ ἀνθρώπους εἶναί φασιν οἱ προφῆται, τί ἂν εἴποιμεν ἡμεῖς περὶ τῶν οὐ μόνον οὐκ ἀκουομένων, ἀλλ' οὐδὲ ἐπιβῆναι τῶν ἱερῶν τούτων προθύρων ἀνεχομένων, περὶ τῶν ἔξω τῆς ἱερᾶς ταύτης ἀγέλης πλανωμένων, πόῤῥωθεν ὄντων τῆς μητρικῆς ταύτης οἰκίας, ἐν ἀμφόδοις καὶ στενωποῖς, καθάπερ τὰ ἄτακτα καὶ ῥᾴθυμα τῶν παιδίων; καὶ γὰρ ἐκεῖνα τὸν πατρῷον οἶκον ἀφέντα, ἔξω που πλανᾶται, ἐν ἀθύρμασι διημερεύοντα παιδικοῖς· διά τοι τοῦτο καὶ τῆς ἐλευθερίας καὶ τῆς ζωῆς πολλάκις ἐξέπεσε τὰ τοιαῦτα παιδία. Περιτυγχάνοντα γὰρ ἀνδραποδιστῶν ἢ λωποδυτῶν χερσὶ, θάνατον πολλάκις τὴν τιμωρίαν τῆς ῥᾳθυμίας ἔδωκαν. Λαμβάνοντες γὰρ ἐκεῖνοι αὐτὰ, καὶ τὸν χρυσοῦν ἀφελόμενοι κόσμον, ἢ ῥεύμασι ποταμῶν ἀποπνίγουσιν, ἢ ὅταν φιλανθρωπότερόν τι περὶ αὐτῶν βουλεύσωνται, εἰς τὴν ἀλλοτρίαν ἀπαγαγόντες γῆν, τὴν ἐλευθερίαν αὐτῶν ἀποδίδονται. Τοῦτο καὶ οὗτοι πάσχουσιν. Ἐπειδὰν γὰρ τοῦ πατρῴου οἴκου καὶ τῆς ἐνταῦθα διατριβῆς ἀποπλανηθῶσι, περιτυγχάνουσι στόμασιν αἱρετικῶν, καὶ ταῖς γλώσσαις τῶν τῆς ἀληθείας ἐχθρῶν·","english":"Their ears are uncircumcised, and they cannot hear. Do you see that all these, because they do not hear, are not men? He says, I came, and there was no man; I called, and there was none to answer. He says, To whom shall I speak and testify? Their ears are uncircumcised, and they cannot hear. But if the prophets say that those present, because they did not attend with zeal to what was said, are not even men, what should we say about those who not only do not hear, but do not even endure to set foot on these sacred forecourts, about those who wander outside this sacred flock, who are far from this motherly house, in alleys and narrow streets, like the disorderly and careless children? For those too, having left their father's house, wander somewhere outside, spending the day in childish playthings; and for this reason such children have often fallen from freedom and life. For falling into the hands of kidnappers or robbers, they have often paid death as the penalty for their carelessness. For those men, taking them and stripping off their golden ornament, either drown them in the streams of rivers, or, when they have resolved something more humane concerning them, they lead them away to a foreign land and sell their freedom. This is what these also suffer. For whenever they wander away from their father's house and from their dwelling here, they fall in with the mouths of heretics and the tongues of the enemies of the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"εἶτα, καθάπερ ἀνδραποδισταὶ λαβόντες αὐτοὺς ἐκεῖνοι, καὶ τὸν χρυσοῦν τῆς πίστεως ἀφελόμενοι κόσμον, ἀποπνίγουσιν εὐθέως, οὐκ εἰς ποταμοὺς ἐμβάλλοντες, ἀλλ' εἰς τὰ θολερὰ τῆς δυσωδίας αὐτῶν καταποντίζοντες δόγματα.\n\nβʹ. Ὑμέτερον ἂν εἴη τῆς τῶν ἀδελφῶν τούτων προνοῆσαι σωτηρίας, καὶ ἐπαναγαγεῖν αὐτοὺς πρὸς ἡμᾶς, κἂν ἀνθέλκωσι, κἂν ἀντιτείνωσι, κἂν καταβοῶσι, κἂν ὀδύρωνται. Παιδικῆς ἡ φιλονεικία αὕτη καὶ ῥᾳθυμία διανοίας ἐστίν. Ἀλλ' ὑμεῖς διορθώσατε τὴν ἀτελέστερον ἔτι διακειμένην αὐτῶν ψυχήν· ὑμέτερόν ἐστι πεῖσαι γενέσθαι ἀνθρώπους αὐτούς. Ὥσπερ γὰρ τὸν ἀνθρωπίνην ἀποστρεφόμενον τροφὴν, ἀκάνθας δὲ καὶ βοτάνας μετὰ τῶν θρεμμάτων βοσκόμενον, οὐκ ἂν εἴποιμεν ἄνθρωπον εἶναι· οὕτω δὴ τὸν τὴν ἀληθῆ καὶ προσήκουσαν ἀνθρωπίνῃ ψυχῇ μισοῦντα τροφὴν, τὴν ἀπὸ τῶν θείων λογίων, ἐν δὲ βιωτικοῖς συλλόγοις καὶ συνεδρίοις ἀεὶ αἰσχρότητος γέμουσι καθήμενον, καὶ παράνομα βοσκόμενον ῥήματα, οὐκ ἂν εἴποιμεν ἄνθρωπον εἶναι. Ἄνθρωπος γὰρ καθ' ἡμᾶς, οὐκ εἴ τις ἄρτον τρέφοιτο μόνον, ἀλλ' εἴ τις πρὸ τῆς τροφῆς ἐκείνης θείων λογίων μετέχοι καὶ πνευματικῶν. Καὶ ὅτι τοῦτο ἄνθρωπος, ἄκουσον τοῦ Χριστοῦ λέγοντος· Οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ' ἐν παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος Θεοῦ. Ὥστε διπλῆ τῆς ζωῆς ἡμῶν ἡ τροφὴ, ἡ μὲν ἐλάττων, ἡ δὲ βελτίων· καὶ δεῖ μάλιστα ταύτης ἀντιποιεῖσθαι, ὥστε καὶ τὴν ψυχὴν διατρέφειν, καὶ μὴ περιορᾷν αὐτὴν λιμῷ τηκομένην. Ὑμέτερον οὖν ἂν εἴη ποιῆσαι τὴν πόλιν ἡμῖν μεστὴν ἀνθρώπων.","english":"Then, just as slave-dealers, having seized them there and stripped off the golden ornament of faith, strangle them at once—not casting them into rivers, but sinking them in the murky, foul-smelling doctrines of their own.\n\n2. It would be your task to provide for the salvation of these brothers and to lead them back to us, even if they pull away, even if they resist, even if they cry out, even if they lament. This contentiousness and slackness of mind is childish. But you—correct their soul, which is still in a more imperfect state; it is yours to persuade them to become men. For just as we would not call a man who turns away from human food and grazes on thorns and plants with the cattle, so too we would not call a man one who hates the true food that befits a human soul—the food from the divine oracles—and sits continually in worldly gatherings and assemblies full of shame, grazing on lawless words. For a man, in our understanding, is not one who merely feeds on bread, but one who, before that food, partakes of divine and spiritual oracles. And that this is what a man is, hear Christ saying: Man shall not live on bread alone, but on every word that proceeds through the mouth of God. So our life has a double food, the lesser and the better; and we must above all lay hold of this, so as to nourish the soul too, and not overlook it wasting away with hunger. It would be yours, then, to make the city full of men for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Ἐπειδὴ οὖν ἔρημός ἐστιν ἀνθρώπων ἡ μεγάλη αὕτη καὶ πολυάνθρωπος, δίκαιοι δ' ἂν εἴητε τοῦτον τῇ πατρίδι τὸν ἔρανον εἰσενεγκεῖν, καὶ τοὺς ἀδελφοὺς ἐπισπάσασθαι δεῖ, ἂν τὰ ἐντεῦθεν πρὸς ἐκείνους διακομίσητε. Καὶ γὰρ τραπέζης τότε πείθομεν ἀπολαύειν, οὐχ ὅταν ἐπαινῶμεν τὴν τράπεζαν μόνον, ἀλλὰ καὶ ὅταν τῶν ἐξ αὐτῆς ἐδεσμάτων τοῖς ἀπολειφθεῖσιν ἔχωμέν τι παρασχεῖν. Τοῦτο καὶ ὑμεῖς ποιήσατε νῦν, καὶ δυοῖν θάτερον ἔσται πάντως, ἢ πείσατε αὐτοὺς πρὸς ἡμᾶς ἐπανελθεῖν, ἢ μένοντες ἐπὶ τῆς αὐτῆς φιλονεικίας, διὰ τῆς ὑμετέρας τραφήσονται γλώττης, μᾶλλον δὲ ἐπανήξουσι πάντως. Οὐ γὰρ αἱρήσονται ἐν χάριτος τρέφεσθαι μέρει, παρὸν μετ' ἐξουσίας τῆς πατρικῆς ταύτης ἀπολαύειν τραπέζης. Ἀλλ' ὅτι μὲν τοῦτο ποιεῖτε, ἢ πεποιήκατε, ἢ ποιήσετε, πάνυ θαῤῥῶ καὶ πιστεύω· καὶ γὰρ αὐτὸς συνεχῶς ταῦτα παραινῶν οὐ διέλιπον· καὶ ὑμεῖς δὲ πεπληρωμένοι ἐστὲ πάσης γνώσεως, δυνάμενοι καὶ ἄλλους νουθετεῖν. Ὥρα δὴ λοιπὸν τὴν ἡμετέραν ὑμῖν παραθεῖναι τράπεζαν τὴν εὐτελῆ ταύτην καὶ πτωχὴν, καὶ πενίας μὲν πολλῆς γέμουσαν, ἔχουσαν δὲ ὄψον ἄριστον, ὑμῶν","english":"Since, then, this great and populous city is destitute of men, and it would be right for you to contribute this collection to your homeland, we must also draw our brothers in, if you would convey what is here to them. For we persuade people to enjoy a table not only when we praise the table, but also when we have something from its dishes to give to those left behind. Do this now, you also, and one of two things will certainly happen: either you will persuade them to return to us, or, remaining in the same contentiousness, they will be fed by your tongue—or rather, they will certainly return. For they will not choose to be fed as a favor when they may enjoy this fatherly table with authority. But that you are doing this, or have done it, or will do it, I am fully confident and believe; for I myself have not ceased continually urging these things; and you are filled with all knowledge, able also to admonish others. It is time, then, for the rest, to set before you our own table, this cheap and poor one, full of much poverty, yet having the best relish—yours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"τῶν ἀκροωμένων τὴν ἐπιθυμίαν. Τράπεζαν γὰρ ἡδίστην οὐκ ἐδεσμάτων πολυτέλεια ποιεῖ μόνον, ἀλλὰ καὶ ἡ τῶν κεκλημένων ποιεῖ ὄρεξις· οὕτω λαμπρὰ τράπεζα εὐτελὴς φανεῖται, ὅταν μὴ μετὰ τοῦ πεινῇν προσβάλωσιν οἱ παρόντες· οὕτω καὶ ἡ εὐτελὴς πολυτελὴς δείκνυται, ὅταν πεινῶντας λάβῃ τοὺς δαιτυμόνας. Ὅπερ οὖν καὶ ἕτερός τις συνιδὼν, ὅτι οὐ τῇ φύσει τῶν ἐδεσμάτων, ἀλλὰ τῇ διαθέσει τῶν ἑστιωμένων ἡ πολυτέλεια κρίνεται τῶν τραπεζῶν, οὕτω πώς φησι· Ψυχὴ ἐν πλησμονῇ οὖσα, κηρίοις ἐμπαίζει, ψυχῇ δὲ ἐνδεεῖ καὶ τὰ πικρὰ γλυκέα φαίνεται· οὐ τῆς φύσεως τῶν προκειμένων μεταβαλλομένης, ἀλλὰ τῆς διαθέσεως τῶν ἑστιωμένων κλεπτούσης τὴν αἴσθησιν. Εἰ δὲ τὰ πικρὰ γλυκέα φαίνεται διὰ τὴν ἐπιθυμίαν τῶν κεκλημένων, πολλῷ μᾶλλον τὰ εὐτελῆ πολυτελῆ φαίνεται. Διὸ δὴ καὶ ἡμεῖς ἐσχάτῃ συζῶντες πενίᾳ, τοὺς φιλοτίμους τῶν ἑστιατόρων μιμούμεθα, καθ' ἑκάστην σύναξιν πρὸς τὴν ἡμετέραν καλοῦντες ὑμᾶς τράπεζαν. Ποιοῦμεν δὲ τοῦτο, οὐ τῇ τῆς οἰκείας εὐπορίας πεποιθότες, ἀλλὰ τῇ τῆς ὑμετέρας ἀκροάσεως θαῤῥοῦντες.","english":"the desire of the hearers. For it is not only the lavishness of dishes that makes a table most pleasant, but also the appetite of the guests; thus a splendid table will appear cheap when those present do not approach it with hunger; and thus a cheap one is shown to be lavish when it receives its diners hungry. Which indeed another also understood, that the lavishness of tables is judged not by the nature of the dishes but by the disposition of the feasters, and so he says somewhere: A soul in fullness mocks at honeycombs, but to a needy soul even bitter things appear sweet—not because the nature of what is set before us changes, but because the disposition of the feasters steals away the perception. But if bitter things appear sweet through the desire of the guests, much more do cheap things appear lavish. Therefore we too, living with the utmost poverty, imitate the generous among hosts, inviting you at each assembly to our table. And we do this, not trusting in our own abundance, but confident in your hearing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"γʹ. Τῆς μὲν οὖν ἐπιγραφῆς ὑμῖν τὸ χρέος ἅπαν καταβεβλήκαμεν, τῆς ἐπιγραφῆς, φημὶ, τῶν Πράξεων τῶν ἀποστολικῶν. Ἀκόλουθον δὲ λοιπὸν ἦν καὶ τῆς ἀρχῆς ἅψασθαι τοῦ βιβλίου, καὶ εἰπεῖν τί ποτέ ἐστι· Τὸν μὲν πρῶτον λόγον ἐποιήσαμεν περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν. Ἀλλὰ Παῦλος οὐκ ἀφίησί με χρήσασθαι τῇ τάξει ταύτῃ τῆς ἀκολουθίας, πρὸς ἑαυτὸν καὶ τὰ οἰκεῖα κατορθώματα τὴν ἡμετέραν γλῶτταν καλῶν. Ἐπιθυμῶ γὰρ αὐτὸν ἰδεῖν εἰς Δαμασκὸν εἰσαγόμενον, δεδεμένον, οὐκ ἐν ἁλύσει σιδηρᾷ, ἀλλὰ φωνῇ δεσποτικῇ· ἐπιθυμῶ ἰδεῖν ἁλιευθέντα τὸν ἰχθὺν τοῦτον τὸν μέγαν, τὸν ἅπασαν ἀναβράσσοντα τὴν θάλασσαν, τὸν μυρία κύματα κατὰ τῆς Ἐκκλησίας ἐπεγείραντα· ἐπιθυμῶ ἰδεῖν αὐτὸν ἁλιευθέντα, οὐκ ἀγκίστρῳ, ἀλλὰ λόγῳ δεσποτικῷ. Καθάπερ γάρ τις ἁλιεὺς ἐπὶ πέτρας ὑψηλῆς καθήμενος, τὸν κάλαμον μετεωρίζων, ἀφ' ὑψηλοῦ τὸ ἄγκιστρον ἀφίησιν εἰς τὸ πέλαγος· οὕτω δὴ καὶ ὁ Δεσπότης ὁ ἡμέτερος, ὁ τὴν ἁλείαν δείξας τὴν πνευματικὴν, καθάπερ ἐφ' ὑψηλῆς πέτρας τῶν οὐρανῶν καθήμενος, ὥσπερ ἄγκιστρον τὴν φωνὴν ταύτην ἀφεὶς ἄνωθεν, καὶ εἰπὼν, Σαῦλε, Σαῦλε, τί με διώκεις; οὕτως ἡλίευσε τὸν ἰχθὺν τοῦτον τὸν μέγαν. Καὶ οἷον ἐπὶ τοῦ ἰχθύος γέγονεν, ὃν ἡλίευσε Πέτρος κατὰ τὸ πρόσταγμα τὸ δεσποτικὸν, τοιοῦτόν τι καὶ ἐπὶ τούτου συνέβη. Καὶ γὰρ καὶ οὗτος ὁ ἰχθὺς εὑρέθη στατῆρα ἔχων ἐν τῷ στόματι, στατῆρα μὲν, κίβδηλον δέ· εἶχε μὲν γὰρ ζῆλον, οὐ κατ' ἐπίγνωσιν δέ. Διὰ τοῦτο τὴν ἐπίγνωσιν αὐτῷ χαρισάμενος ὁ Θεὸς, δόκιμον ἐποίησε τὸ νόμισμα·","english":"3. We have now discharged the whole debt of the inscription for you—the inscription, I mean, of the Acts of the Apostles. It remained, then, to touch also upon the beginning of the book and to say what it is: \"The former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach.\" But Paul does not allow me to follow this order of sequence, summoning our tongue to himself and his own achievements. For I long to see him led into Damascus, bound—not with an iron chain, but by a master's voice; I long to see this great fish caught, the one that stirred up the whole sea, that raised countless waves against the Church; I long to see him caught, not with a hook, but by a master's word. For just as a fisherman sitting on a high rock, lifting up his rod, lets the hook down from on high into the deep, so too our Master, who showed forth the spiritual fishing, sitting as it were on the high rock of the heavens, casting down this voice like a hook from above, and saying, \"Saul, Saul, why do you persecute me?\"—thus he caught this great fish. And what happened with the fish that Peter caught at the Master's command, something like this also happened in his case. For this fish too was found to have a stater in its mouth—a stater, but counterfeit; for it had zeal, but not according to knowledge. Therefore God, granting it knowledge, made the coin genuine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"καὶ ὅπερ ἐπὶ τῶν ἁλιευομένων ἰχθύων γίνεται, τοῦτο καὶ ἐπὶ τούτου γέγονε. Καθάπερ γὰρ ἐκεῖνοι τοῦ πελάγους εὐθέως ἀνελκυσθέντες ἀποτυφλοῦνται, οὕτω καὶ οὗτος δεξάμενος εὐθέως τὸ ἄγκιστρον, καὶ ἀνασπασθεὶς εὐθέως ἐπετυφλώθη· ἀλλ' ἐκείνη ἡ τύφλωσις πᾶσαν οἰκουμένην ἀναβλέψαι ἐποίησε. Ταῦτ' οὖν ἅπαντα ἰδεῖν ἐπιθυμῶ. Καὶ γὰρ εἰ πόλεμος ἡμῖν περιειστήκει βαρβαρικὸς, καὶ ἐπὶ τῆς παρατάξεως οἱ πολέμιοι μυρία παρεῖχον ἡμῖν πράγματα, εἶτα ὁ στρατηγὸς τῶν βαρβάρων, ὁ μυρία προσάγων μηχανήματα, καὶ πάντα συγχέων τὰ ἡμέτερα, καὶ πολλοῦ θορύβου καὶ ταραχῆς πληρῶν, καὶ τὴν πόλιν αὐτὴν ἀπειλῶν κατασκάψειν, καὶ παραδώσειν πυρὶ, καὶ δουλείαν ἡμῖν ἐπανατεινόμενος, ἐξαίφνης ὑπὸ τοῦ βασιλέως τοῦ ἡμετέρου δεθεὶς αἰχμάλωτος εἰς τὴν πόλιν ἤγετο, πάντες ἂν μετὰ γυναικῶν καὶ παιδίων πρὸς τὴν θεωρίαν ἐκείνην ἐξεπηδήσαμεν. Ἐπεὶ οὖν καὶ νῦν πόλεμος συνέστηκεν, Ἰουδαίων θορυβούντων ἅπαντα καὶ ταραττόντων, καὶ πολλὰ τῇ τῆς Ἐκκλησίας ἀσφαλείᾳ προσαγόντων μηχανήματα, τὸ δὲ κεφάλαιον τῶν πολεμίων ἦν ὁ Παῦλος, ὁ πάντων μείζονα καὶ ποιῶν καὶ λέγων, ὁ πάντα θορυβῶν καὶ ταράττων, ἔδησε δὲ αὐτὸν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὁ βασιλεὺς ὁ","english":"And what happens with fish that are caught, this also happened in his case. For just as those, once hauled up from the deep, are immediately blinded, so too this man, having immediately received the hook and been drawn up, was immediately blinded; but that blindness made the whole inhabited world see again. All these things, then, I desire to see. For if a barbarian war had surrounded us, and in the battle line the enemies were causing us countless troubles, and then the general of the barbarians, the one bringing countless engines and throwing all our affairs into confusion and filling everything with great uproar and tumult, and threatening to raze the city itself and hand it over to fire, and brandishing slavery over us—if suddenly he had been bound by our king and led captive into the city, we would all have rushed out with women and children to that spectacle. Since, then, even now a war has arisen, with the Jews throwing everything into uproar and confusion and bringing many engines against the security of the Church, and the leader of the enemies was Paul, who did and said greater things than all, who threw everything into uproar and confusion—but our Lord Jesus Christ bound him, the King, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"ἡμέτερος, ἔδησε καὶ αἰχμάλωτον εἰσήγαγε τοῦτον τὸν πάντα ἀνατρέποντα, οὐκ ἐξέλθωμεν ἅπαντες ἐπὶ τὴν θεωρίαν ταύτην, ὥστε ἰδεῖν αὐτὸν αἰχμάλωτον ἀγόμενον; Καὶ γὰρ οἱ ἄγγελοι τότε ἐκ τῶν οὐρανῶν ὁρῶντες αὐτὸν δεδεμένον καὶ εἰσαγόμενον, ἐσκίρτων· οὐκ ἐπειδὴ δεδεμένον εἶδον μόνον, ἀλλ' ἐπειδὴ ἐνενόουν ὅσους ἀνθρώπους ἀπὸ τῶν δεσμῶν λύειν ἔμελλεν· οὐκ ἐπειδὴ χειραγωγούμενον ἐθεάσαντο, ἀλλ' ἐπειδὴ ἐλογίζοντο, ὅσους ἀνθρώπους ἔμελλεν ἀπὸ τῆς γῆς εἰς τὸν οὐρανὸν χειραγωγεῖν ἐκεῖνος. Διὰ τοῦτο ἔχαιρον, οὐκ ἐπειδὴ πεπηρωμένον εἶδον, ἀλλ' ἐπειδὴ ἐνενόουν ὅσους ἔμελλεν ἀπὸ σκότους ἐξαγαγεῖν. Πορεύθητι γὰρ, φησὶν, εἰς τὰ ἔθνη, καὶ ἀπαλλάξας αὐτοὺς ἀπὸ σκότους, μεταστήσεις αὐτοὺς εἰς τὴν βασιλείαν τῆς ἀγάπης Χριστοῦ. Διὰ ταῦτα τὸ προοίμιον ἀφεὶς, εἰς τὸ μέσον ἅλλεσθαι σπεύδω. Παῦλος γὰρ καὶ ὁ Παύλου πόθος ἠνάγκασεν ἡμᾶς πηδῆσαι τοῦτο τὸ πήδημα. Παῦλος καὶ ὁ Παύλου πόθος. Σύγγνωτέ μοι, μᾶλλον δὲ μὴ σύγγνωτε, ἀλλὰ καὶ ζηλώσατε τὸν ἔρωτα τοῦτον. Ὁ μὲν γὰρ ἄτοπον ἐρῶν ἔρωτα, εἰκότως συγγνώμην αἰτεῖ· ὁ δὲ τοιοῦτον ἐρῶν, καλλωπιζέσθω τῷ πόθῳ, καὶ πολλοὺς ποιείτω κοινωνοὺς τῆς ἐπιθυμίας, καὶ συνεραστὰς αὐτοῦ κατασκευαζέτω μυρίους. Εἰ μὲν γὰρ ἦν ὁδῷ βαδίζοντα καὶ τάξει προβαίνοντα, καὶ τὰ πρότερα εἰπεῖν, καὶ πρὸς τὰ μέσα φθάσαι, οὐκ ἂν τὴν ἀρχὴν ἀφέντες, εὐθέως ἐπὶ τὸ μέσον ἤλθομεν·","english":"our man, bound him and led him captive, this one who overturns everything—shall we not all go out to this spectacle, so as to see him led away captive? For the angels too, then, watching from the heavens as he was bound and led in, leaped for joy; not merely because they saw him bound, but because they understood how many men he was about to loose from their bonds; not because they beheld him led by the hand, but because they reckoned how many men he was about to lead by the hand from earth to heaven. For this reason they rejoiced, not because they saw him blinded, but because they understood how many he was about to lead out of darkness. For go, he says, to the nations, and having delivered them from darkness, you shall transfer them into the kingdom of the love of Christ. For these reasons, passing over the introduction, I hasten to leap into the middle. For Paul and the longing for Paul have compelled us to make this leap. Paul and the longing for Paul. Forgive me—or rather, do not forgive, but also emulate this love. For he who loves a shameful love reasonably asks forgiveness; but he who loves such a one, let him adorn himself with that longing, and let him make many partakers of the desire, and let him fashion countless others as fellow-lovers with him. For if, walking by the road and proceeding in order, we had both spoken the earlier things and reached the middle, we would not have left the beginning and come straight to the middle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"ἐπειδὴ δὲ τῶν Πατέρων ὁ νόμος κελεύει μετὰ τὴν Πεντηκοστὴν ἀποτίθεσθαι τὸ βιβλίον, καὶ τῷ τέλει τῆς ἑορτῆς ταύτης συγκαταλύεται καὶ ἡ τοῦ βιβλίου ἀνάγνωσις, ἐφοβήθην μή ποτε περὶ τὰ προοίμια ἀσχολουμένων ἡμῶν καὶ διατριβόντων, προσεκδράμῃ τὴν ἡμετέραν ἄφιξιν τῆς ἱστορίας ἡ ἀκολουθία. Διὰ τοῦτο ἔδραμον ἀπὸ τῆς ἀρχῆς τοῦ διηγήματος, καὶ καθάπερ κεφαλῆς ὄπισθεν κατέχων τὸ προοίμιον τῆς ἱστορίας, κελεύσας μεῖναι καὶ στῆναι ὑμᾶς ἐν τῇ ἀρχῇ τῆς ὁδοῦ. Τῆς γὰρ τοῦ διηγήματος κεφαλῆς ἁψάμενος, θαῤῥῶν λοιπὸν ἅπασιν ἐπέξειμι τοῖς λοιποῖς, κἂν ἡ ἑορτὴ παρέλθῃ· οὐδεὶς γὰρ ἡμῖν ἀκαιρίαν ἐγκαλέσει, αὐτῆς τῆς κατὰ τὴν ἀκολουθίαν ἀνάγκης τῶν τῆς ἀκαιρίας ἐγκλημάτων ἀπαλλαττούσης ἡμᾶς· διὰ τοῦτο ἀπὸ τῶν προοιμίων ἐπὶ τὸ μέσον ἔδραμον. Ὅτι γὰρ οὐκ ἦν ὁδῷ βαδίζοντα πρὸς Παῦλον ἐλθεῖν, ἀλλὰ προεξέδραμεν ἂν τῆς ἡμετέρας γλώττης τὸ βιβλίον, καὶ τὰς θύρας ἡμῖν ἀπέκλεισεν ἂν, ἐξ αὐτοῦ τοῦ προοιμίου ποιήσω φανερὸν, εἰ καὶ ἤδη γέγονε τοῦτο δῆλον.","english":"Since the law of the Fathers commands that the book be set aside after Pentecost, and with the end of this feast the reading of the book is also concluded, I feared that while we were occupied and lingering over the introductions, the continuation of the narrative might outrun our arrival. For this reason I ran from the beginning of the account, and as it were holding the introduction of the history by the head from behind, I commanded you to remain and stand at the beginning of the road. For having grasped the head of the narrative, I shall from now on confidently proceed through all the rest, even if the feast has passed; for no one will charge us with untimeliness, since the very necessity of the sequence in the narrative frees us from the accusations of untimeliness. For this reason I ran from the introductions to the middle. That it was not possible for one walking on the road to come to Paul, but the book would have run ahead of our tongue and shut the doors against us, I shall make clear from the introduction itself, even if this has already become evident.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"δʹ. Εἰ γὰρ ἐπιγραφὴν μόνην ὑμῖν ἀναγινώσκοντες καὶ ἐξηγούμενοι, τὸ ἥμισυ τῆς ἑορτῆς ἀνηλώσαμεν, εἰ καὶ πρὸς τὸ πέλαγος αὐτὸ τοῦ βιβλίου ἀπὸ τοῦ προοιμίου ἀρξάμενοι, τὸν λόγον ἀφεῖναι ἐπεχειρήσαμεν, πόσον ἂν ἀνηλώσαμεν χρόνον, ὥστε φθάσαι εἰς τὰ κατὰ τὸν Παῦλον διηγήματα; Μᾶλλον δὲ ἐξ αὐτοῦ τοῦ προοιμίου δῆλον ὑμῖν τοῦτο ποιῆσαι πειράσομαι. Τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε. Πόσα νομίζετε ἐνταῦθα εἶναι ζητήματα; Πρῶτον, τίνος ἕνεκεν ἀναμιμνήσκει αὐτὸν τοῦ προτέρου βιβλίου. Δεύτερον, τίνος ἕνεκεν λόγον καλεῖ, καὶ οὐχὶ Εὐαγγέλιον· καίτοι γε Παῦλος Εὐαγγέλιον αὐτὸ καλεῖ, οὑτωσὶ λέγων, Οὗ ὁ ἔπαινος ἐν τῷ Εὐαγγελίῳ διὰ πασῶν τῶν Ἐκκλησιῶν, περὶ τοῦ Λουκᾶ λέγων. Τρίτον, τίνος ἕνεκέν φησι, Περὶ πάντων ὧν ἐποίησεν ὁ Ἰησοῦς. Εἰ γὰρ Ἰωάννης, ὁ ἀγαπητὸς τοῦ Χριστοῦ, ὁ τοσαύτης ἀπολαύσας παῤῥησίας, ὁ ἐπὶ τὸ στῆθος ἐκεῖνο τὸ ἅγιον κατακλιθῆναι καταξιωθεὶς, ὁ τὰς πηγὰς ἐκεῖθεν ἀρυσάμενος τοῦ Πνεύματος, οὗτος οὐκ ἐτόλμησε τοῦτο εἰπεῖν, ἀλλὰ τοσαύτῃ κέχρηται ἀσφαλείᾳ, ὡς εἰπεῖν, ὅτι Εἰ ἐγράφετο καθ' ἓν πάντα ὅσα ἐποίησεν ὁ Χριστὸς, οὐδ' ἂν αὐτὸν οἶμαι χωρῆσαι τὸν κόσμον τὰ γραφόμενα βιβλία· πῶς οὗτος ἐτόλμησεν εἰπεῖν, ὅτι Τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἐποίησεν ὁ Ἰησοῦς; ἆρα μικρὸν ἡμῖν τὸ ζήτημα τοῦτο εἶναι","english":"4. For if, merely reading and expounding the title to you, we have consumed half the festival—even though, beginning from the prologue and setting out toward the very sea of the book, we attempted to let the discourse go—how much time would we have consumed so as to reach the narratives about Paul? But rather I shall try to make this clear to you from the prologue itself. \"I made the first account concerning all things, O Theophilus.\" How many questions do you think there are here? First, for what reason he reminds him of the former book. Second, for what reason he calls it an account, and not a Gospel—although Paul calls it a Gospel, speaking thus: \"whose praise is in the Gospel through all the churches,\" speaking about Luke. Third, for what reason he says, \"concerning all things which Jesus did.\" For if John, the beloved of Christ, who enjoyed such great boldness, who was deemed worthy to recline on that holy breast, who drew the springs of the Spirit from there—if this man did not dare to say this, but employed such caution as to say, \"If all things whatsoever Christ did were written down, I do not think the world itself could contain the books written\"—how did this man dare to say, \"I made the first account concerning all things, O Theophilus, which Jesus did\"? Is this question, then, a small one for us?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"δοκεῖ; Κἀκεῖ μὲν, Κράτιστε Θεόφιλε, μετ' ἐγκωμίου τὸ ὄνομα· οὐδὲ γὰρ ἁπλῶς τοῦτο τοῖς ἁγίοις εἴρηται. Καὶ τάχα καὶ τοῦτο ἀπὸ μέρους ἐδείξαμεν, ὅτι οὐδὲ ἰῶτα ἓν, οὐδὲ μίαν κεραίαν ἁπλῶς ἔστιν ἰδεῖν ἐν ταῖς Γραφαῖς κειμένην. Εἰ τοίνυν ἐν τῷ προοιμίῳ τοσαῦτα ζητήματα, πόσον ἐμέλλομεν ἀναλίσκειν χρόνον τὰ ἑξῆς ἅπαντα ἐπιόντες; Διὰ ταῦτα ἠναγκάσθην τὸ ἐν μέσῳ παραδραμὼν, πρὸς Παῦλον ἐλθεῖν. Τίνος οὖν ἕνεκεν τὰ ζητήματα εἰπόντες, τὴν λύσιν αὐτῶν οὐκ ἐπηγάγομεν; Ἐθίζοντες ὑμᾶς μὴ διὰ παντὸς μεμασημένην δέχεσθαι τὴν τροφὴν, ἀλλὰ πολλαχοῦ καὶ αὐτοὺς ἐπάγειν τὴν λύσιν τοῖς νοήμασιν, ὅπερ ποιοῦσιν αἱ περιστεραί. Καὶ γὰρ ἐκεῖναι τοὺς νεοττοὺς, ἕως μὲν ἂν ἐν τῇ καλιᾷ μένουσι, τῷ οἰκείῳ τρέφουσι στόματι· ἐπειδὰν δὲ αὐτοὺς δυνηθῶσιν ἐξαγαγεῖν τῆς νοσσιᾶς, καὶ ἴδωσιν αὐτοῖς παγέντα τὰ πτερὰ, οὐκέτι τοῦτο λοιπὸν ποιοῦσιν, ἀλλὰ φέρουσι μὲν τὸν κόκκον ἐπὶ τοῦ στόματος καὶ δεικνύουσιν· ἐπειδὰν δὲ οἱ νεοττοὶ προσδοκήσαντες πλησίον ἔλθωσιν, αἱ μητέρες ἀφεῖσαι τὴν τροφὴν ἐπὶ τοῦ ἐδάφους, δι' ἑαυτῶν κελεύουσιν ἀναλέγεσθαι· οὕτω καὶ ἡμεῖς ἐποιήσαμεν, λαβόντες τὴν πνευματικὴν τροφὴν ἐπὶ τοῦ στόματος, ἐκαλέσαμεν ὑμᾶς, ὡς δηλώσοντες ὑμῖν συνήθως τὴν λύσιν· ἐπειδὴ δὲ προσήλθετε καὶ προσεδοκήσατε δέξασθαι, ἀφήκαμεν, ὥστε ὑμᾶς δι' ὑμῶν αὐτῶν ἀναδέξασθαι τὰ νοήματα. Διὰ τοῦτο τὸ προοίμιον ἀφέντες, πρὸς Παῦλον ἐπειγόμεθα. Ἐροῦμεν δὲ οὐχ ὅσα τὴν Ἐκκλησίαν ὠφέλησε μόνον, ἀλλ' ὅσα καὶ ἔβλαψε· καὶ γὰρ ἀναγκαῖος ἡμῖν οὗτος ὁ λόγος.","english":"Does it seem so? And there, O most excellent Theophilus, the name is spoken with praise; for it was not said to the saints without purpose. And perhaps we have shown this in part, that not one iota, nor one stroke of a letter, can be seen lying idly in the Scriptures. If, then, there were so many questions in the prologue, how much time were we going to spend going through all that follows? For this reason I was compelled to pass over what lies in between and come to Paul. For what reason, then, having stated the questions, did we not bring forward their solution? To train you not to receive food always pre-chewed, but in many places to bring forward the solution to the thoughts yourselves—which is what doves do. For they too, while the nestlings remain in the nest, feed them with their own mouth; but when they are able to lead them out of the nest and see their feathers grown firm, they no longer do this, but carry the grain in their mouth and show it; and when the nestlings, expecting it, come near, the mothers, dropping the food on the ground, bid them gather it for themselves. So we also did: taking the spiritual food in our mouth, we called you, as though to show you the solution in the usual way; but when you came forward and expected to receive it, we let it fall, so that you might take up the thoughts for yourselves. For this reason, leaving the prologue aside, we hasten to Paul. And we shall speak not only of what benefited the Church, but also of what harmed it; for this account is necessary for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ἐροῦμεν πῶς ἐμαχήσατο τῷ λόγῳ τοῦ κηρύγματος, πῶς ἐπολέμησε τῷ Χριστῷ, πῶς ἐδίωξε τοὺς ἀποστόλους, πῶς τὰ τῶν πολεμίων ἐφρόνει, πῶς πάντων πλείονα παρεῖχε τῇ Ἐκκλησίᾳ πράγματα. Ἀλλὰ μηδεὶς αἰσχυνέσθω περὶ Παύλου ταῦτα ἀκούων· οὐ γάρ ἐστιν αὐτοῦ κατηγορήματα, ἀλλ' ἐγκωμίων ὑπόθεσις. Οὐ γὰρ κατηγορία αὐτῷ πρότερον ὄντα φαῦλον, ὕστερον γενέσθαι χρηστὸν, ἀλλὰ τὸ πρότερον ὄντα σπουδαῖον, ὕστερον μεταβάλλεσθαι πρὸς πονηρίαν· ἀπὸ γὰρ τοῦ τέλους ἀεὶ τὰ πράγματα κρίνεται. Καὶ γὰρ τοὺς κυβερνήτας, κἂν μυρία ναυάγια ὑπομείνωσιν, ὅταν μέλλωσιν εἰς τὸν λιμένα καταίρειν, ἂν φορτίων πεπληρωμένην ὁλκάδα καταγάγωσιν, οὐ φαμὲν πεπρᾶχθαι κακῶς, τοῦ τέλους τὰ παρελθόντα ἀποκρύψαντος· καὶ τοὺς ἀθλητὰς πάλιν, κἂν μυρία πρότερον ἡττηθῶσι, τὴν δὲ περὶ τοῦ στεφάνου πάλην κρατήσωσιν, οὐκ ἀποστεροῦμεν τῶν ἐγκωμίων τῶν ἐπὶ τῇ νίκῃ διὰ τὰ πρότερα. Οὕτω καὶ ἐπὶ Παύλου ποιήσωμεν. Καὶ γὰρ καὶ οὗτος καὶ μυρία ναυάγια ὑπέμεινεν, ἀλλ' ὅτε εἰς τὸν λιμένα καταίρειν ἔμελλε, πεπληρωμένην ἐπήγαγε τῶν φορτίων τὴν ὁλκάδα. Καὶ ὥσπερ ὁ Ἰούδας οὐδὲν ὠφέλησε πρὸ τούτου μαθητὴς ὢν, εἶτα προδότης γενόμενος· οὕτω καὶ οὗτος οὐδὲν παρεβλάβη πρὸ τούτου διώκτης ὢν, μετὰ δὲ ταῦτα γενόμενος εὐαγγελιστής. Ἐγκώμια Παύλου ταῦτά ἐστιν, οὐκ ἐπειδὴ κατέσκαψε τὴν Ἐκκλησίαν, ἀλλ' αὐτὸς αὐτὴν πάλιν ᾠκοδόμησεν· οὐκ ἐπειδὴ ἐπόρθησε τὸν λόγον, ἀλλ' ἐπειδὴ πορθήσας τὸν λόγον, αὐτὸς αὐτὸν πάλιν ηὔξησεν· οὐκ ἐπειδὴ ἐπολέμησε τοὺς ἀποστόλους, οὐκ ἐπειδὴ διεσπάραξε τὴν ἀγέλην, ἀλλ' ἐπειδὴ διασπαράξας, ὕστερον αὐτὸς αὐτὴν συνεκρότησε. εʹ.","english":"We shall say how he fought against the word of the preaching, how he warred against Christ, how he persecuted the apostles, how he held the sentiments of the enemy, how he caused the Church more trouble than all others. But let no one be ashamed when hearing these things about Paul; for they are not accusations against him, but a basis for praises. For it is not an accusation that he who was formerly worthless later became good, but rather that he who was formerly zealous later changed to wickedness; for matters are always judged by their end. For in the case of pilots, even if they endure countless shipwrecks, when they are about to put into harbor, if they bring the merchant ship in full of cargo, we do not say that they fared badly, since the end hides the past; and again in the case of athletes, even if they were defeated countless times before, but win the contest for the crown, we do not deprive them of the praises for the victory because of what came before. Let us do the same in the case of Paul. For he too endured countless shipwrecks, but when he was about to put into harbor, he brought in the merchant ship full of cargo. And just as Judas profited nothing by being a disciple before this, and then becoming a traitor, so also this man suffered no harm by being a persecutor before this, and afterward becoming an evangelist. These are the praises of Paul: not that he tore down the Church, but that he himself built it up again; not that he ravaged the word, but that having ravaged the word, he himself increased it again; not that he warred against the apostles, not that he tore apart the flock, but that having torn it apart, he afterward himself knit it together. 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Τί τούτου παραδοξότερον γένοιτ' ἄν; Ὁ λύκος ἐγένετο ποιμήν· ὁ τὸ αἷμα τῶν προβάτων ἐκπίνων, οὐ διέλιπε τὸ αἷμα ἑαυτοῦ ἐκχέων ὑπὲρ τῆς τῶν προβάτων σωτηρίας. Βούλει μαθεῖν πῶς τὸ αἷμα τῶν προβάτων ἐξέπινε; πῶς ᾑμαγμένη ἦν αὐτοῦ ἡ γλῶσσα; Σαῦλος δὲ ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ Κυρίου. Ἀλλ' οὗτος ὁ ἀπειλῆς καὶ φόνου ἐμπνέων, καὶ τὸ αἷμα τῶν ἁγίων ἐκχέων, ἄκουσον πῶς τὸ αἷμα τὸ ἑαυτοῦ ἐξέχεεν ὑπὲρ τῶν ἁγίων. Εἰ κατὰ ἄνθρωπον, φησὶν, ἐθηριομάχησα ἐν Ἐφέσῳ· καὶ πάλιν, Καθ' ἡμέραν ἀποθνήσκω· καὶ πάλιν, Ἐλογίσθημεν ὡς πρόβατα σφαγῆς. Καὶ ταῦτα ἔλεγεν ὁ παρὼν ὅτε ἐξεχεῖτο τὸ αἷμα Στεφάνου, καὶ ἦν συνευδοκῶν\n\nτῇ ἀναιρέσει αὐτοῦ. Ὁρᾷς πῶς ὁ λύκος ποιμὴν ἐγένετο; Ἆρ' οὐκ αἰσχύνεσθε πρὸ τούτου ἀκούοντες ὅτι διώκτης ἦν καὶ βλάσφημος καὶ ὑβριστής; Εἴδετε πῶς μεῖζον αὐτοῦ ἐποίησε τὸ ἐγκώμιον ἡ προτέρα κατηγορία; Οὐκ ἔλεγον ὑμῖν ἐν τῇ προτέρᾳ συνάξει ὅτι τῶν πρὸ τοῦ σταυροῦ σημείων τὰ μετὰ τὸν σταυρὸν μείζονα ἐγένετο; οὐκ ἔδειξα ὑμῖν καὶ ἀπὸ τῶν σημείων, καὶ ἀπὸ τῆς εὐνοίας τῶν μαθητῶν, καὶ πῶς πρὸ τούτου μὲν ὁ Χριστὸς ἐπιτάττων ἤγειρε τοὺς νεκροὺς, ὕστερον δὲ αἱ σκιαὶ τῶν δούλων αὐτοῦ τοῦτο ἐποίουν; πῶς τότε μὲν αὐτὸς κελεύων ἐθαυματούργει, ὕστερον δὲ οἱ δοῦλοι αὐτοῦ τῷ ὀνόματι αὐτοῦ κεχρημένοι μείζονα ἐποίησαν; οὐκ εἶπον ὑμῖν περὶ τῶν ἐχθρῶν, πῶς διέσεισεν αὐτῶν τὸ συνειδός; πῶς ἐκράτησε τῆς οἰκουμένης ἁπάσης; πῶς μείζονα τὰ σημεῖα μετὰ τὸν σταυρὸν ἦν τῶν πρὸ τοῦ σταυροῦ; Ἀδελφὸς ἐκείνου καὶ ὁ σήμερον εἰσελθὼν λόγος. Τί γὰρ τοῦ κατὰ Παῦλον μεῖζον σημείου γένοιτ' ἄν;","english":"What could be more paradoxical than this? The wolf became a shepherd; he who drank down the blood of the sheep did not cease pouring out his own blood for the salvation of the sheep. Do you wish to learn how he drank down the blood of the sheep? How his tongue was stained with blood? \"But Saul, still breathing threats and murder against the disciples of the Lord.\" But this man who breathed threats and murder, and poured out the blood of the saints—hear how he poured out his own blood for the saints. \"If after the manner of men,\" he says, \"I fought with beasts at Ephesus\"; and again, \"I die daily\"; and again, \"We were accounted as sheep for slaughter.\" And he said these things when he was present while the blood of Stephen was being poured out, and was consenting to his murder. Do you see how the wolf became a shepherd? Are you not ashamed, before this, at hearing that he was a persecutor and a blasphemer and insolent? Did you see how the former accusation made his praise the greater? Did I not tell you in the previous assembly that the signs after the cross became greater than the signs before the cross? Did I not show you both from the signs and from the goodwill of the disciples, how before this Christ raised the dead by commanding, but afterward the shadows of his servants did this? How then he himself worked wonders by commanding, but afterward his servants, using his name, did greater things? Did I not tell you about the enemies, how he shook their conscience? How he took hold of the whole inhabited world? How the signs after the cross were greater than those before the cross? A brother of that one is also the word that has entered today. For what could be a greater sign than the one according to Paul?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Ζῶντα μὲν γὰρ αὐτὸν καὶ ὁ Πέτρος ἠρνήσατο, ἀποθανόντα δὲ ὁ Παῦλος ὡμολόγησε. Τοῦ δὲ νεκροὺς ἐγεῖραι διὰ τῶν σκιῶν μεῖζον σημεῖον ἦν τὸ τὴν γνώμην Παύλου ἐπισπάσασθαι καὶ ἑλεῖν. Ἐκεῖ μὲν γὰρ ἡ φύσις εἵπετο, καὶ οὐκ ἀντέλεγε τῷ ἐπιτάττοντι· ἐνταῦθα δὲ προαίρεσις ἦν τοῦ πεισθῆναι, καὶ τοῦ μὴ πεισθῆναι κυρία· ὅθεν πολλὴ ἡ δύναμις τοῦ πείσαντος δείκνυται. Τοῦ γὰρ φύσιν διορθῶσαι τὸ προαίρεσιν μεταβαλεῖν πολλῷ μεῖζον ἦν· μεῖζον ἄρα τῶν ἄλλων ἁπάντων σημεῖον ἐγένετο τὸ Παῦλον προσελθεῖν τῷ Χριστῷ μετὰ τὸν σταυρὸν καὶ τὸν τάφον. Καὶ γὰρ διὰ τοῦτο ἀφῆκεν αὐτὸν ὁ Χριστὸς πᾶσαν τὴν ἔχθραν ἐπιδείξασθαι, καὶ τότε ἐκάλεσεν, ἵνα ἀνύποπτον ποιήσῃ τῆς ἀναστάσεως τὴν ἀπόδειξιν, καὶ τὸν διδασκαλίας λόγον. Πέτρος μὲν γὰρ περὶ αὐτοῦ λέγων ἴσως ὑπωπτεύετο· εἶχε γάρ τις τῶν ἀναισχύντων εἰπεῖν τι. Εἶπον δὲ τῶν ἀναισχύντων, ὅτι κἀκεῖ φανερὰ ἡ ἀπόδειξις ἦν. Καὶ γὰρ καὶ ἐκεῖνος αὐτὸν ἠρνήσατο πρότερον, καὶ ἠρνήσατο μεθ' ὅρκου, ἀλλ' ὅμως τὸν αὐτὸν τοῦτον ὁμολογῶν ὕστερον καὶ τὴν ψυχὴν ἐπέδωκε τὴν ἑαυτοῦ. Εἰ δὲ μὴ ἀνέστη, οὐκ ἂν ὁ ζῶντα ἀρνησάμενος, ὥστε μὴ ἀρνήσασθαι τελευτήσαντα, μυρίους ἂν θανάτους ὑπέμεινε· διὸ καὶ ἐπὶ Πέτρου φανερὰ ἡ ἀπόδειξις τῆς ἀναστάσεως ἦν. Πλὴν ἀλλ' ἐκεῖνο μὲν εἶχον οἱ ἀναίσχυντοι λέγειν, ὅτι ἐπειδὴ μαθητὴς αὐτοῦ ἦν, ἐπειδὴ τραπέζης ἐκοινώνησεν αὐτῷ, καὶ τρία ἔτη αὐτῷ συνεγένετο, ἐπειδὴ διδασκαλίας ἀπήλαυσεν, ἐπειδὴ ἐκολακεύθη ὑπ' αὐτοῦ ἀπατηθεὶς, διὰ τοῦτο κηρύττει αὐτοῦ τὴν ἀνάστασιν·","english":"For Peter denied him while he was alive, but Paul confessed him after he had died. And to raise the dead by shadows was a lesser sign than to draw Paul's mind and capture it. For there, nature followed and did not resist the one commanding; but here there was a will that was free to be persuaded and free not to be persuaded; hence the great power of the one who persuaded is shown. For to correct nature was far greater than to change a will; therefore the greatest sign of all was that Paul came to Christ after the cross and the tomb. For this reason Christ let him display all his hostility, and then called him, so that he might make the proof of the resurrection beyond suspicion, and also the account of his teaching. For Peter, speaking about him, might perhaps have been suspected; for one of the shameless had something to say. But I mean that even there the proof was evident. For he too had denied him earlier, and denied him with an oath, yet nevertheless later confessing this same one he gave up his own life. And if he had not risen, the one who denied him while alive would not have endured countless deaths so as not to deny him when dead; therefore even in Peter's case the proof of the resurrection was evident. Nevertheless, the shameless had this to say: that since he was his disciple, since he shared his table with him, and spent three years with him, since he enjoyed his teaching, since he was flattered by him and deceived, for this reason he proclaims his resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"ὅταν δὲ Παῦλον ἴδῃς τὸν οὐκ εἰδότα αὐτὸν, τὸν οὐκ ἀκούσαντα αὐτοῦ, τὸν οὐ μετασχόντα τῆς διδασκαλίας, τὸν καὶ μετὰ τὸν σταυρὸν αὐτῷ πολεμοῦντα, τὸν ἀποκτιννύντα τοὺς εἰς αὐτὸν πιστεύοντας, τὸν πάντα συγχέοντα καὶ ταράττοντα, τοῦτον ἐξαίφνης μεταβεβλημένον, καὶ τοῖς ὑπὲρ τοῦ κηρύγματος καμάτοις ἅπαντας παρελάσαντα τοὺς τοῦ Χριστοῦ φίλους, ποίαν ἕξεις λοιπὸν, εἰπέ μοι, ἀναισχυντίας πρόφασιν, ἀπιστῶν τῷ τῆς ἀναστάσεως λόγῳ; Εἰ γὰρ μὴ ἀνέστη ὁ Χριστὸς, τίς τὸν οὕτως ὠμὸν καὶ ἀπάνθρωπον, τίς τὸν ἐκπεπολεμωμένον καὶ ἠγριωμένον ἐπεσπάσατο ἂν, καὶ πρὸς ἑαυτὸν ἐπηγάγετο; Εἰπὲ γάρ μοι, ὦ Ἰουδαῖε, τίς Παῦλον ἔπεισε προσελθεῖν τῷ Χριστῷ; Πέτρος; ἀλλ' Ἰάκωβος; ἀλλ' Ἰωάννης; Ἀλλ' οὗτοι πάντες αὐτὸν ἐδεδοίκεισαν καὶ ἔφριττον, καὶ οὐχὶ πρὸ τούτου μόνον, ἀλλὰ καὶ ὅτε τῶν φίλων ἐγένετο, ὅτε Βαρνάβας ἐπιλαβόμενος αὐτοῦ τῆς χειρὸς ἐπανήγαγεν εἰς Ἱεροσόλυμα, ἔτι ἐφοβοῦντο κολλᾶσθαι αὐτῷ· καὶ ὁ μὲν πόλεμος ἐλέλυτο, ὁ δὲ φόβος ἐπέμενε τοῖς ἀποστόλοις. Οἱ οὖν καταλλαγέντα αὐτὸν ἔτι φοβούμενοι, ἐχθρὸν ὄντα καὶ πολέμιον ἐτόλμων πεῖσαι; προσελθεῖν γὰρ ὅλως, ἢ στῆναι, ἢ διᾶραι στόμα, φανῆναι δὲ ὅλως ὑπέμενον; Οὐκ ἔστι ταῦτα, οὐκ ἔστιν· οὐκ ἦν ἀνθρωπίνη σπουδὴ τὸ γινόμενον, ἀλλὰ θείας χάριτος. Εἰ τοίνυν νεκρὸς ἦν, ὥς φατε, ὁ Χριστὸς, καὶ ἐλθόντες οἱ μαθηταὶ αὐτοῦ ἔκλεψαν αὐτὸν, πῶς μείζονα τὰ σημεῖα μετὰ τὸν σταυρὸν ἐγένετο; πῶς πλείων ἡ","english":"When you see Paul, who did not know him, who did not hear him, who did not share in his teaching, who even after the cross fought against him, who killed those who believed in him, who confounded and disturbed everything—when you see this man suddenly transformed, and by his labors for the preaching surpassing all the friends of Christ, what pretext for shamelessness will you have left, tell me, in disbelieving the account of the resurrection? For if Christ did not rise, who would have drawn to himself and attracted to himself a man so savage and inhuman, so hostile and embittered? Tell me, O Jew, who persuaded Paul to come to Christ? Peter? Or James? Or John? But all these feared him and shuddered at him, and not only before this, but even when he had become one of the friends, when Barnabas took him by the hand and brought him back to Jerusalem, they were still afraid to associate with him; and the war had been dissolved, but fear remained with the apostles. So then, did those who had been reconciled to him, while still fearing him, dare to persuade him when he was an enemy and adversary? For did they endure to approach him at all, or to stand before him, or to open their mouth, or even to appear before him? It is not so, it is not so; what happened was not human zeal, but divine grace. If, then, Christ was dead, as you say, and his disciples came and stole him, how did the greater signs occur after the cross? How was the greater","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"ἀπόδειξις τῆς δυνάμεως; Οὐ γὰρ μόνον μετέστησε τὸν πολέμιον, καὶ ἀρχηγὸν τῆς μάχης ὑμῶν· καίτοι εἰ καὶ τοῦτο μόνον ἐποίησε, μεγίστης δυνάμεως ἦν τὸ τὸν ἐχθρὸν καὶ πολέμιον λαβεῖν αἰχμάλωτον· νῦν δὲ οὐχὶ τοῦτο μόνον εἰργάσατο, ἀλλὰ καὶ τούτου πολλῷ μεῖζον. Οὐ γὰρ μόνον μετέστησεν, ἀλλ' οὕτως οἰκεῖον ἐποίησεν, οὕτως ἐπεσπάσατο πρὸς τὴν εὔνοιαν τὴν ἑαυτοῦ, ὡς καὶ αὐτῷ πάντα τῆς Ἐκκλησίας τὰ πράγματα ἐγχειρίσαι. Σκεῦος γὰρ, φησὶν, ἐκλογῆς μοί ἐστιν οὗτος, τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν καὶ βασιλέων, καὶ πλείονα τῶν ἀποστόλων πεῖσαι καμεῖν ὑπὲρ τῆς Ἐκκλησίας τῆς πρότερον ὑπ' αὐτοῦ πολεμουμένης. ςʹ. Βούλει μαθεῖν πῶς αὐτὸν μετέστησε; πῶς αὐτὸν ᾠκειώσατο; πῶς αὐτὸν ἐπεσπάσατο; πῶς εἰς τοὺς πρώτους τῶν φίλων κατέλεξεν; Οὐδενὶ τῶν ἀνθρώπων τοσαῦτα ἐθάῤῥησεν εἰπεῖν ἀπόῤῥητα, ὅσα τῷ Παύλῳ. Καὶ πόθεν τοῦτο δῆλον; Ἤκουσα ἄῤῥητα ῥήματα, φησὶν, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. Εἶδες, ὁ ἐχθρὸς, ὁ πολέμιος πόσην εὔνοιαν ἐπεδείξατο; Διὰ τοῦτο ἀναγκαῖον καὶ τὸν πρότερον βίον αὐτοῦ εἰπεῖν· καὶ γὰρ τὴν τοῦ Θεοῦ δείκνυσιν ἡμῖν φιλανθρωπίαν καὶ δύναμιν· φιλανθρωπίαν μὲν, ὅτι ἐβουλήθη τὸν τοσαῦτα κακὰ ἐργασάμενον σῶσαι, καὶ πρὸς ἑαυτὸν ἐπισπάσασθαι· δύναμιν δὲ, ὅτι βουληθεὶς ἴσχυσε. Καὶ τὴν Παύλου δὲ τοῦτο δείκνυσι ψυχὴν, ὅτι οὐδὲν πρὸς φιλονεικίαν ἐποίει, οὐδὲ ἀνθρωπίνῃ προκατειλημμένος δόξῃ, καθάπερ οἱ Ἰουδαῖοι· ἀλλὰ ζήλῳ πεπυρωμένος, οὐκ ὀρθῷ μὲν, ζήλῳ δὲ ὅμως· ὅπερ καὶ αὐτὸς ἐβόα λέγων, ὅτι Διὰ τοῦτο ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ· καὶ τὴν τοῦ Θεοῦ φιλανθρωπίαν ἐκπληττόμενος ἔλεγεν·","english":"a demonstration of his power? For he did not merely remove the enemy and the leader of your battle—although if he had done only this, it would have been a matter of the greatest power to take the enemy and adversary captive; but now he did not do only this, but something far greater than this. For he did not merely remove him, but made him so much his own, so drew him to his own goodwill, as even to entrust to him all the affairs of the Church. For, he says, he is a vessel of election to me, to bear my name before nations and kings, and to persuade more than the apostles to labor for the Church that had previously been warred against by him. Do you wish to learn how he removed him? How he made him his own? How he drew him? How he enrolled him among the first of his friends? To no man did he dare to say so many secret things as to Paul. And how is this clear? I heard unspeakable words, he says, which it is not permitted for a man to speak. Do you see the enemy, the adversary—how great a goodwill he displayed? For this reason it is necessary also to speak of his former life; for it shows us both the philanthropy and the power of God: philanthropy, because he willed to save the one who had done so many evils and to draw him to himself; power, because having willed it, he prevailed. And this also shows the soul of Paul, that he did nothing out of contentiousness, nor was he preoccupied by human opinion, as the Jews were; but he was inflamed with zeal—not right zeal, yet nevertheless zeal; which he himself also cried out, saying, For this reason I was shown mercy, because I did it ignorantly in unbelief; and marveling at the philanthropy of God, he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς τὴν ἅπασαν μακροθυμίαν, πρὸς ὑποτύπωσιν δὲ τῶν μελλόντων πιστεύειν ἐπ' αὐτῷ εἰς ζωὴν αἰώνιον· καὶ ἀλλαχοῦ πάλιν ἔλεγεν, ὅτι Τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ μάλιστα ἔδειξεν εἰς ἡμᾶς τοὺς πιστεύοντας. Εἶδες πῶς καὶ τὴν φιλανθρωπίαν ἔδειξε τοῦ Θεοῦ, καὶ τὴν δύναμιν, καὶ τὸ τῆς ἑαυτοῦ γνώμης ἀδέκαστον ὁ πρότερος Παύλου βίος; Τοῦτο γοῦν Γαλάταις γράφων εἰς ἀπόδειξιν παρήγαγε, τοῦ μὴ δι' ἀνθρώπους μεταβαλέσθαι, ἀλλὰ θείᾳ μετενενῆχθαι δυνάμει. Εἰ γὰρ ἀνθρώποις, φησὶν, ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. Καὶ πόθεν δῆλον ὅτι οὐκ ἀνθρώποις ἀρέσκων, πρὸς τὸ κήρυγμα μετέστης; Ἠκούσατε, φησὶ, τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ ἰουδαϊσμῷ, ὅτι καθ' ὑπερβολὴν ἐδίωκον τὴν Ἐκκλησίαν τοῦ Θεοῦ, καὶ ἐπόρθουν αὐτήν. Οὐκ ἂν δὲ, εἰ ἀνθρώποις ἀρέσκειν ἤθελε, μετέθετο πρὸς τὴν πίστιν. Διὰ τί; Ἐτιμᾶτο παρὰ Ἰουδαίοις, καὶ ἀδείας ἀπήλαυε πολλῆς, καὶ προεδρίας ἠξιοῦτο· οὐκ ἂν οὖν πρὸς ἐπικίνδυνον μετέστη βίον τὸν τῶν ἀποστόλων, τὸν δυσφημίας γέμοντα, τὸν συμφορῶν ἐμπεπλησμένον· ὥστε αὐτὴν ἀθρόᾳ μεταβολῇ καὶ μεταστάσει, καὶ τὸ καταλιπεῖν μὲν τὴν παρὰ Ἰουδαίοις τιμὴν καὶ τὸν ἀπόλεμον βίον, ἀνταλλάξασθαι δὲ τὴν τῶν ἀποστόλων ζωὴν, τὴν μυρίους ἔχουσαν θανάτους, μεγίστη γέγονεν ἀπόδειξις τοῦ μὴ δι' ἀνθρωπίνην τινὰ πρόφασιν μετατεθῆναι τὸν Παῦλον.","english":"so that in me as the foremost, Christ might demonstrate his complete longsuffering, as a pattern for those who would later believe in him for eternal life. And again elsewhere he said that he demonstrated the working of his power most of all toward us who believe. Do you see how the former life of Paul demonstrated both the love of God for humanity and his power, and the impartiality of his own judgment? This, at any rate, he brought forward as proof when writing to the Galatians, that he did not change because of men, but was transformed by divine power. For if, he says, I were pleasing men, I would not be a servant of Christ. And how is it clear that you did not change over to the preaching while pleasing men? You heard, he says, of my former conduct in Judaism, that I persecuted the Church of God beyond measure and ravaged it. But if he had wished to please men, he would not have changed over to the faith. Why? He was honored by the Jews, and enjoyed great freedom from fear, and was deemed worthy of the first seat; so he would not have changed over to the dangerous life of the apostles, the life full of slander, filled with calamities. Therefore the very fact of his sudden change and transfer, and of his leaving behind the honor among the Jews and the life free from conflict, and exchanging it for the life of the apostles, which had countless deaths, became the greatest proof that Paul was not transferred for any human pretext.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Διὰ τοῦτο καὶ ἡμεῖς ἐβουλήθημεν τὸν πρότερον αὐτοῦ βίον εἰς μέσον ἀγαγεῖν, καὶ δεῖξαι τὸν πεπυρωμένον ζῆλον τὸν κατὰ τῆς Ἐκκλησίας, ἵν', ὅταν ἴδῃς τὴν πολλὴν προθυμίαν τὴν ὑπὲρ τῆς Ἐκκλησίας, θαυμάσῃς τὸν ποιοῦντα πάντα καὶ μετασκευάζοντα Θεόν. Διὰ τοῦτο καὶ ὁ μαθητὴς ὁ Παύλου τὰ πρότερα ἡμῖν μετ' ἀκριβείας διηγήσατο, καὶ πολλῆς ἐμφάσεως, οὕτως εἰπών· Σαῦλος δὲ ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ Κυρίου. Ἐβουλόμην μὲν οὖν καὶ αὐτὸς ἄρξασθαι τοῦ προοιμίου σήμερον, ἐβουλόμην ἐμβαλεῖν εἰς τὴν ἀρχὴν τοῦ διηγήματος, ἀλλ' ὁρῶ πέλαγος νοημάτων ἀπὸ τοῦ ὀνόματος μόνον. Ἐννόησον γὰρ ὅσον εὐθέως ἡμῖν κινεῖ ζήτημα, τὸ, Σαῦλος, τοῦτο· ἐν γὰρ ταῖς Ἐπιστολαῖς ἕτερον ὄνομα ὁρῶ κείμενον· Παῦλος δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος· Παῦλος καὶ Σωσθένης· Παῦλος\n\nκλητὸς ἀπόστολος· Ἰδὲ ἐγὼ Παῦλος λέγω ὑμῖν· νυνὶ δὲ ὡς Παῦλος, καὶ πανταχοῦ Παῦλος καλεῖται, ἀλλ' οὐχὶ Σαῦλος λέγεται. Τίνος οὖν ἕνεκεν πρὸ τούτου μὲν Σαῦλος, μετὰ δὲ ταῦτα Παῦλος ἐκλήθη; Οὐκ ἔστι ψιλὸν τὸ ζήτημα· καὶ γὰρ Πέτρος εὐθέως ἐπιτρέχει· καὶ γὰρ κἀκεῖνος πρὸ τούτου μὲν Σίμων ἐλέγετο, μετὰ δὲ ταῦτα ὠνομάσθη Κηφᾶς· καὶ υἱοὶ Ζεβεδαίου, Ἰάκωβος καὶ Ἰωάννης, Υἱοὶ βροντῆς μετωνομάσθησαν. Καὶ οὐκ ἐν τῇ Καινῇ δὲ μόνον, ἀλλὰ καὶ ἐν τῇ Παλαιᾷ εὑρίσκομεν τὸν Ἀβραὰμ πρὸ τούτου μὲν Ἀβρὰμ λεγόμενον, μετὰ ταῦτα δὲ Ἀβραάμ· καὶ τὸν Ἰακὼβ νῦν μὲν Ἰακὼβλεγόμενον, μετὰ δὲ ταῦτα Ἰσραήλ· καὶ τὴν Σάῤῥαν πρὸ τούτου Σάραν λεγομένην, μετὰ δὲ ταῦτα Σάῤῥαν· καὶ πολλὴν ἡμῖν τῶν ὀνομάτων ἡ μετάθεσις παρέχει τὴν ζήτησιν·","english":"For this reason we also wished to bring his former life into the open and to show the fiery zeal he had against the Church, so that when you see the great eagerness he had for the Church, you may marvel at God, who makes all things and transforms them. For this reason Paul's disciple also recounted his former deeds to us with precision and great vividness, saying thus: \"But Saul, still breathing threats and murder against the disciples of the Lord.\" I wished also myself to begin the introduction today, I wished to launch into the beginning of the narrative, but I see a sea of thoughts from the name alone. For consider how great a question it immediately raises for us—this name \"Saul.\" For in the Epistles I see another name set down: \"Paul, a servant of Jesus Christ, a called apostle\"; \"Paul and Sosthenes\"; \"Paul, a called apostle\"; \"Behold, I Paul say to you\"; now he is called Paul everywhere, but he is not called Saul. For what reason, then, was he called Saul before this, but Paul after these things? The question is not a trivial one; for Peter also immediately comes to mind; for he too was called Simon before this, but afterward was named Cephas; and the sons of Zebedee, James and John, were renamed \"Sons of Thunder.\" And not only in the New Testament, but also in the Old we find Abraham called Abram before this, but Abraham after these things; and Jacob now called Jacob, but afterward Israel; and Sarah called Sara before this, but Sarah after these things; and the change of names provides us with much inquiry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"καὶ δέδοικα μὴ, πολλὰ ῥεύματα ποταμῶν ἐξαίφνης ἀφεὶς, ἀποπνίξω τῆς διδασκαλίας τὸν λόγον. Καθάπερ γὰρ ἐν χωρίῳ νοτίδα ἔχοντι, ὅπουπερ ἂν διασκάψῃ τις, πηγαὶ πανταχόθεν ἐκπηδῶσιν· οὕτω καὶ ἐν τῷ χωρίῳ τῶν θείων Γραφῶν, ὅπουπερ ἂν διανοίξῃς, ποταμοὺς ἐξιόντας ὄψει πολλοὺς, ὅθεν καὶ πάντας αὐτοὺς ἀθρόον ἀφεῖναι τήμερον δέος ἐστὶν οὐ μικρόν. Διόπερ τὸν ἡμέτερον ἀποφράξας ῥύακα, παραπέμψω τὴν ὑμετέραν ἀγάπην πρὸς τὴν ἱερὰν πηγὴν τῶν προέδρων τούτων καὶ διδασκάλων τὴν καθαρὰν ταύτην καὶ πότιμον καὶ γλυκὺν, νᾶμα τὸ ἐξ αὐτῆς ἐξερχόμενον τῆς πέτρας τῆς νοητῆς. Παρασκευάσωμεν τοίνυν τὴν διάνοιαν πρὸς ὑποδοχὴν τῆς διδασκαλίας, ἀρύσασθαι τὰ πνευματικὰ νάματα, ἵνα γένηται ἐν ἡμῖν πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον· ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ δόξα, τιμὴ, κράτος, ἅμα τῷ ἁγίῳ καὶ ζωοποιῷ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And I am afraid that, suddenly letting loose many streams of rivers, I may drown the word of teaching. For just as in a place that has moisture, wherever someone digs through, springs leap out from everywhere; so also in the field of the divine Scriptures, wherever you open up, you will see many rivers flowing out, and for this reason there is no small fear in letting them all loose at once today. Therefore, having dammed up our own stream, I will send your love on to the sacred spring of these leaders and teachers, that pure and drinkable and sweet stream that flows out from the spiritual rock itself. Let us therefore prepare our mind for the reception of the teaching, to draw the spiritual streams, so that there may be in us a spring of water leaping up to eternal life; may it be granted to us all to obtain this by the grace and love for humanity of our Lord Jesus Christ, through whom and with whom to the Father be glory, honor, and power, together with the holy and life-giving Spirit, now and always, and to the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Πρὸς τοὺς ἐγκαλοῦντας ὑπὲρ τοῦ μήκους τῶν εἰρημένων, καὶ πρὸς τοὺς δυσχεραίνοντας ὑπὲρ τῆς βραχυλογίας, καὶ περὶ τῆς τοῦ Σαύλου προσηγορίας καὶ Παύλου, καὶ τίνος ἕνεκεν Ἀδὰμ ὁ πρῶτος ἄνθρωπος ἐκλήθη, ὅτι χρησίμως καὶ συμφερόντως, καὶ εἰς τοὺς νεοφωτίστους. αʹ. Τί ποτε ἄρα χρὴ ἡμᾶς ποιῆσαι τήμερον; Τὸ μὲν γὰρ πλῆθος ὑμῶν ὁρῶν, δέδοικα πρὸς μῆκος ἐκτεῖναι τὸν λόγον. Καὶ γὰρ ὅταν ἡ διδασκαλία μακροτέρω προβαίνῃ, ὁρῶ συμπατουμένους ὑμᾶς, στενοχωρουμένους, καὶ τὴν ἀπὸ τῆς στενοχωρίας θλίψιν τῇ τῆς ἀκροάσεως ἀκριβείᾳ λυμαινομένην· ἀκροατὴς γὰρ ἀνέσεως οὐκ ἀπολαύων, οὐδὲ μετὰ σπουδῆς προσέχειν τοῖς λεγομένοις δύναιτ' ἄν. Τὸ μὲν οὖν πλῆθος ὑμῶν, ὡς ἔφην, ὁρῶν, δέδοικα πρὸς μῆκος ἐκτεῖναι τὸν λόγον· τὸν δὲ πόθον ὑμῶν λογιζόμενος φοβοῦμαι συστεῖλαι τὴν διδασκαλίαν. Ὁ γὰρ διψῶν, ἐὰν μὴ πρότερον πεπληρωμένην ἴδῃ τὴν φιάλην, οὐδὲ τοῖς χείλεσιν αὐτὴν ἡδέως ἂν προσαγάγοι· ἀλλὰ κἂν μὴ πᾶσαν αὐτὴν ἐκπίνειν μέλλοι, πᾶσαν αὐτὴν γέμουσαν ἰδεῖν ἐπιθυμεῖ. Διὰ τοῦτο οὐκ ἔχω τί χρήσομαι τῇ δημηγορίᾳ. Καὶ γὰρ τῇ βραχυλογίᾳ τὸν κάματον ὑποτέμνεσθαι τὸν ὑμέτερον βούλομαι, καὶ τῷ μήκει τοῦ λόγου τὴν ἐπιθυμίαν ὑμῶν ἐμπλῆσαι. Ἀλλ' ἑκάτερα πολλάκις ταῦτα ἐποίησα, καὶ οὐδὲ ἅπαξ τὴν αἰτίαν διέφυγον.","english":"To those who find fault with the length of what has been said, and to those who are vexed at the brevity, and concerning the name of Saul and Paul, and for what reason the first man was called Adam, that it was usefully and profitably, and to the newly enlightened. 1. What then must we do today? For seeing your multitude, I am afraid to stretch the discourse to length. For whenever the teaching proceeds further, I see you trodden underfoot, cramped, and the distress from the cramped space spoiling the exactness of your hearing; for a hearer who does not enjoy ease could not attend earnestly to what is said. Seeing your multitude, then, as I said, I am afraid to stretch the discourse to length; but reckoning your longing, I fear to contract the teaching. For the thirsty man, unless he first sees the bowl filled, would not gladly bring it even to his lips; but even if he is not going to drink it all, he desires to see it all full. For this reason I do not know what to do with my public address. For by brevity I wish to cut short your toil, and by the length of the discourse to fill your desire. But I have often done both these things, and not even once have I escaped the blame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Οἶδα ὅτι πολλάκις φειδόμενος ὑμῶν πρὸ τοῦ τέλους κατέλυσα τὸν λόγον, καὶ κατεβόησαν ἡμῶν οἱ ψυχὴν ἀκόρεστον ἔχοντες, οἱ συνεχῶς μὲν τῶν θείων ἀπολαύοντες ναμάτων, οὐδέποτε δὲ ἐμπιπλάμενοι, οἱ Μακάριοι ἐκεῖνοι, οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, καὶ τὰς παρὰ τούτων καταβοήσεις φοβηθεὶς πάλιν προῆλθον μέχρι πολλοῦ τὴν διδασκαλίαν ἐκτείνων, καὶ διὰ τοῦτο αἰτίαν ὑπέμενον. Οἱ γὰρ βραχυλογίας ἐρῶντες ἀπαντῶντες παρεκάλουν τῆς αὐτῶν ἀσθενείας φείδεσθαι, καὶ\n\nσυστέλλειν τὸ μῆκος τῶν λεγομένων. Ὅταν μὲν οὖν στενοχωρουμένους ὑμᾶς ἴδω, πρὸς σιγὴν συνελαύνω τὸν λόγον· ὅταν δὲ στενοχωρουμένους, καὶ οὐκ ἀφισταμένους, ἀλλ' ἐκκρεμαμένους πρὸς πλείονα δρόμον, τὴν γλῶτταν διεγείρειν ἐπιθυμῶ. Στενά μοι πάντοθεν. Τί πάθω; Ὁ μὲν γὰρ ἑνὶ δουλεύων κυρίῳ, καὶ μιᾷ γνώμῃ ὑπηρετεῖν ἀναγκαζόμενος, μετ' εὐκολίας ἀρέσκειν δύναται τῷ δεσπότῃ, καὶ μὴ διαμαρτάνειν· ἐγὼ δὲ πολλοὺς ἔχω δεσπότας, δήμῳ τοσούτῳ δουλεύειν ἀναγκαζόμενος διάφορον ἔχοντι γνώμην. Ταῦτα δὲ εἶπον οὐ δυσχεραίνων τὴν δουλείαν, μὴ γένοιτο, οὐδὲ δραπετεύων τὴν δεσποτείαν ὑμῶν. Οὐδὲν γάρ μοι τῆς δουλείας ταύτης σεμνότερον. Οὐχ οὕτω βασιλεὺς ἐπὶ τῷ διαδήματι καὶ τῇ πορφυρίδι μέγα φρονεῖ, ὡς ἐγὼ νῦν ἐπὶ τῇ δουλείᾳ τῆς ὑμετέρας ἀγάπης ἐγκαλλωπίζομαι. Ἐκείνην μὲν γὰρ τὴν βασιλείαν θάνατος διαδέχεται· ταύτην δὲ τὴν δουλείαν, ἂν ἀπαρτισθῇ καλῶς, βασιλεία οὐρανῶν ἀναμένει. Μακάριος γὰρ ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος αὐτοῦ διδόναι τὸ σιτομέτριον τοῖς συνδούλοις αὐτοῦ.","english":"I know that often, sparing you, I ended my discourse before the end, and those who have an insatiable soul cried out against me—those who continually enjoy the divine streams yet are never filled, those blessed ones who hunger and thirst for righteousness—and fearing their outcries, I came forward again, extending my teaching to great length, and for this I endured blame. For those who love brevity came to me and begged me to spare their weakness and to contract the length of what was said. Whenever, then, I see you constrained, I drive my discourse toward silence; but whenever I see you constrained yet not withdrawing, but hanging on for a longer course, I desire to stir up my tongue. I am pressed on every side. What shall I suffer? For he who serves one master, and is compelled to serve one will, can easily please his lord and not fail; but I have many masters, compelled to serve so great a people that holds a differing will. I have said these things not because I am displeased with this servitude—may it not be!—nor because I am running away from your mastery. For nothing is more venerable to me than this servitude. A king does not pride himself so much on his diadem and purple as I now take pride in the servitude of your love. For that kingship is succeeded by death; but this servitude, if it is brought to completion well, the kingdom of heaven awaits. For blessed is the faithful and prudent servant whom his lord set over his fellow servants to give them their measure of grain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Ἀμὴν λέγω ὑμῖν, ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. Εἶδες πόσον τὸ κέρδος τῆς δουλείας ταύτης, ὅταν σπουδαίως γένηται; Ἐπὶ πᾶσι τοῖς ὑπάρχουσι τοῦ δεσπότου καθίσταται. Οὐ φεύγω τοίνυν τὴν δουλείαν· μετὰ γὰρ Παύλου δουλεύω. Καὶ γὰρ ἐκεῖνός φησιν, ὅτι Οὐχ ἑαυτοὺς κηρύττομεν, ἀλλὰ Χριστὸν Ἰησοῦν Κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. Καὶ τί λέγω Παῦλον; Εἰ ὁ ἐν μορφῇ Θεοῦ ὑπάρχων ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβὼν διὰ τοὺς δούλους, τί μέγα εἰ ὁ δοῦλος ἐγὼ δοῦλος ἐγενόμην τοῖς συνδούλοις δι' ἐμαυτόν; Οὐ τοίνυν δραπετεύων ὑμῶν τὴν δεσποτείαν ταῦτα εἶπον, ἀλλ' ἀξιῶν συγγνώμης τυχεῖν, ἐὰν μὴ ταῖς ἁπάντων γνώμαις κατάλληλον παραθῶμαι τὴν τράπεζαν. Μᾶλλον δὲ τοῦτο ποιήσατε ὃ λέγω νῦν. Ὑμεῖς οἱ μὴ δυνάμενοι ἐμπλησθῆναί ποτε, ἀλλὰ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, καὶ μακρῶν ἐπιθυμοῦντες λόγων, διὰ τὴν ἀσθένειαν τῶν ὑμετέρων ἀδελφῶν ἀνάσχεσθε τοῦ συνήθους περικοπτομένου μέτρου τῶν λόγων. Πάλιν ὑμεῖς οἱ βραχυλογίας ἐρῶντες καὶ ἀσθενέστερον διακείμενοι, διὰ τοὺς ἀδελφοὺς τοὺς ὑμετέρους τοὺς ἀκορέστους μικρὸν καρτερήσατε πόνον, ἀλλήλων τὰ βάρη βαστάζοντες, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. Οὐχ ὁρᾶτε τοὺς Ὀλυμπιακοὺς ἀθλητὰς εἰς μέσον τοῦ θεάτρου ἑστῶτας, ἐν μεσημβρίᾳ μέσῃ καθάπερ ἐν καμίνῳ τῷ σκάμματι καὶ γυμνῷ τῷ σώματι τὴν ἀκτῖνα δεχομένους, ὥσπερ τινὰς ἀνδριάντας χαλκοῦς καὶ ἡλίῳ καὶ κονιορτῷ καὶ πνίγει μαχομένους, ἵνα τὴν τοσαῦτα ταλαιπωρήσασαν κεφαλὴν φύλλοις δάφνης ἀναδήσωνται;","english":"Truly I say to you, he will set him over all his possessions. Do you see how great is the gain of this servitude, when it is undertaken earnestly? He is set over all the master's possessions. I do not, then, flee from servitude, for I serve with Paul. For he too says, \"We do not proclaim ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake.\" And why do I speak of Paul? If he who existed in the form of God emptied himself, taking the form of a servant for the sake of servants, what great thing is it if I, a servant, became a servant to my fellow servants for my own sake? I have not, then, said these things while running away from your mastery, but while deeming it right to obtain your forgiveness, if I do not set before you a table suited to the judgments of all. But rather do this which I now say. You who are never able to be filled, but hunger and thirst for righteousness and long for lengthy discourses, because of the weakness of your brethren endure the customary measure of my words being cut short. Again, you who love brevity and are more weakly disposed, for the sake of your brethren who are insatiable, endure a little toil, bearing one another's burdens, and so fulfill the law of Christ. Do you not see the Olympic athletes standing in the middle of the theater, at high noon in the arena as if in a furnace and with bare bodies receiving the sun's ray, like so many bronze statues doing battle with the sun and dust and stifling heat, so that they may crown with laurel leaves the head that has endured so many hardships?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ὑμῖν δὲ οὐ στέφανος δάφνης, ἀλλὰ στέφανος δικαιοσύνης πρόκειται τῆς ἀκροάσεως ὁ μισθὸς, καὶ οὐδὲ μέχρι μεσημβρίας μέσης ὑμᾶς κατέχομεν, ἀλλ' ἀπ' αὐτῶν τῶν προοιμίων τῆς ὑμετέρας ἕνεκα ὀλιγωρίας διαφίεμεν, ἔτι τοῦ ἀέρος ὄντος ψυχροτέρου, καὶ οὐ διαθερμαινομένου ταῖς ἀπὸ τῶν ἀκτίνων βολαῖς, οὐ γυμνῇ τῇ κεφαλῇ κελεύοντες ὑμᾶς τὴν ἀκτῖνα δέχεσθαι, ἀλλ' ὑπὸ τὸν θαυμαστὸν τοῦτον ἄγομεν ὄροφον, καὶ τὴν ἀπὸ τῆς στέγης παρέχομεν παραμυθίαν παντὶ τρόπῳ ἐπινοοῦντες ὑμῖν ἄνεσιν, ὥστε γενέσθαι τῶν λεγομένων μόνιμον τὴν ἀκρόασιν. Μὴ δὴ γενώμεθα μαλακώτεροι τῶν παιδίων τῶν ἡμετέρων τῶν εἰς διδασκαλεῖα βαδιζόντων· ἐκεῖνα πρὸ τῆς μεσημβρίας οὐ τολμᾷ ἀναχωρῆσαι οἴκαδε, ἀλλ' ἄρτι τοῦ γάλακτος ἀποσπασθέντα, ἄρτι τῆς θηλῆς ἀποστάντα, οὐδέπω οὐδὲ πέντε ἐτῶν ἡλικίαν ἄγοντα, ἐν νεαρῷ καὶ ἁπαλῷ σώματι πᾶσαν καρτερίαν ἐπιδείκνυται· κἂν πνῖγος, κἂν δίψος, κἂν ἄλλο ὁτιοῦν παρενοχλῇ, πρὸς μεσημβρίαν μέσην διακαρτερεῖ, καὶ ταλαιπωρεῖται ἐν τῷ διδασκαλείῳ καθήμενα. Εἰ καὶ μηδένα οὖν ἕτερον, ἐκεῖνα μιμησώμεθα τὰ παιδία ἡμεῖς οἱ ἄνδρες οἱ φθάσαντες εἰς μέτρον ἡλικίας. Εἰ γὰρ τοὺς λόγους τοὺς περὶ ἀρετῆς μὴ ἀνεχόμεθα ἀκούειν, τίς ἡμῖν πιστεῦσαι δυνήσεται, ὅτι τοὺς","english":"For you, the reward of listening is set before you not as a crown of laurel but as a crown of righteousness, and we do not hold you until high noon, but from the very preludes we dismiss you because of your negligence, while the air is still rather cold and not yet warmed by the rays of the sun, not commanding you to receive the sunbeam with bare head, but we lead you under this marvelous roof and provide the comfort that comes from the shelter, devising relief for you in every way, so that your hearing of what is said may become lasting. Let us not, then, become softer than our own children who go to school. They do not dare to go home before noon, but just weaned from milk, just taken from the breast, not yet even five years old, in a young and tender body they display all endurance; whether heat or thirst or anything else troubles them, they persevere until high noon and endure hardship sitting in the school. If no one else, then, let us men who have already reached the measure of age imitate those children. For if we cannot bear to hear words about virtue, who will be able to believe us that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"πόνους τοὺς ὑπὲρ τῆς ἀρετῆς ὑπομενοῦμεν; εἰ πρὸς τὴν ἀκρόασιν οὕτω βάναυσοι, πόθεν δῆλον, ὅτι πρὸς τὴν πρᾶξίν ἐσμεν διεγηγερμένοι; εἰ τὸ εὐκολώτερον παραπεμψώμεθα, πῶς τὸ δυσκολώτερον οἴσομεν; Ἀλλὰ πολλὴ ἡ στενοχωρία, πολλὴ ἡ βία. Ἀλλ' ἄκουσον ὅτι βιασταὶ ἁρπάζουσι τὴν βασιλείαν τῶν οὐρανῶν, ὅτι στενὴ καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν. Ἐπεὶ οὖν στενὴν καὶ τεθλιμμένην ὁδὸν βαδίζομεν, δεῖ ἡμᾶς καὶ ἑαυτοὺς στενοχωρεῖν καὶ θλίβειν, ἵνα δυνηθῶμεν διοδεῦσαι τὴν στενὴν καὶ τεθλιμμένην ὁδόν. Ὁ γὰρ ἐμπλατύνων ἑαυτὸν, οὐκ ἂν οὕτω ῥᾳδίως τὴν ἐστενωμένην ὁδὸν διαδράμοι, ἀλλ' ὁ συνέχων, καὶ θλίβων, καὶ πιέζων. βʹ. Οὐδὲ γὰρ περὶ τῶν τυχόντων ἐστὶν ἡμῖν ἡ ζήτησις τήμερον, ἀλλ' ὑπὲρ ζητήματος τὴν ἀρχὴν μὲν λαβόντος χθὲς, τὴν δὲ λύσιν μὴ λαβόντος διὰ τὸ πολλὰ γενέσθαι τὰ προβληθέντα. Τί δὴ τοῦτό ἐστι; Περὶ τῆς τῶν ὀνομάτων θέσεως ἐζητοῦμεν, ἅπερ ἐπέθηκε τοῖς ἁγίοις ὁ Θεός. Τοῦτο δὲ τὸ πρᾶγμα δοκεῖ μὲν ψιλὸν εἶναι, εἴ τις ἀκούσειε· πολὺν δὲ ἔχει θησαυρὸν, εἴ τις μετὰ ἀκριβείας προσέχοι. Καὶ γὰρ τὴν χρυσῖτιν γῆν τὴν ἐν τοῖς μετάλλοις κειμένην οἱ μὲν ἄπειροι καὶ ἁπλῶς ὁρῶντες γῆν νομίζουσιν εἶναι μόνον ψιλὴν, καὶ οὐδὲν πλέον ἔχειν τῆς ἑτέρας· οἱ δὲ τοῖς ὀφθαλμοῖς τῆς τέχνης καταμανθάνοντες ἴσασι τῆς γῆς ταύτης τὴν εὐγένειαν, καὶ τῷ πυρὶ παραδόντες αὐτῆς τὴν βάσανον, ἅπασαν αὐτῆς ἐκκαλύπτουσι τὴν ὑπεροχήν. Οὕτω δὴ καὶ ἐπὶ τῶν θείων Γραφῶν, οἱ μὲν ἁπλῶς ἀναγινώσκοντες τὰ γράμματα, γράμματα εἶναι νομίζουσι ψιλὰ καὶ τῶν ἄλλων πλέον ἔχειν οὐδέν·","english":"Will we endure the labors that are for the sake of virtue? If we are so sluggish toward hearing, how is it clear that we are awake for action? If we let pass the easier thing, how will we bear the harder? But great is the constraint, great the force. But hear that the violent seize the kingdom of heaven, that narrow and pressed is the road that leads to life. Since, then, we walk a narrow and pressed road, we must also constrain and press ourselves, so that we may be able to pass through the narrow and pressed road. For the one who widens himself would not so easily run through the narrowed road, but the one who holds himself in, and presses, and squeezes. 2. For our inquiry today is not about ordinary matters, but about an inquiry that took its beginning yesterday but did not receive its solution because many things were brought forward. What, then, is this? We were inquiring about the giving of names, which God placed upon the saints. This matter seems, if one hears it, to be bare; but it has great treasure, if one attends with precision. For the gold-bearing earth that lies in the mines, the inexperienced and those who simply look think is only bare earth and has nothing more than the other; but those who understand with the eyes of craft know the nobility of this earth, and handing its testing to fire, they uncover all its excellence. So indeed also with the divine Scriptures: those who simply read the letters think they are bare letters and have nothing more than the others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"οἱ δὲ τοῖς τῆς πίστεως ὀφθαλμοῖς αὐτὰ καταμανθάνοντες, καθάπερ ἐκεῖνοι τοῖς τῆς τέχνης ὀργάνοις, πυρὶ τοῦ Πνεύματος παραδιδόντες αὐτῶν τὴν ἐξέτασιν, ἅπαντα τὸν χρυσὸν αὐτῶν ὄψονται ῥᾳδίως. Πόθεν οὖν ἡ ἀρχὴ τῆς ζητήσεως γέγονεν; Οὐδὲ γὰρ ἁπλῶς ἐνεπέσαμεν εἰς τὴν πραγματείαν ταύτην, ἵνα μή τις ἡμῶν ἀκαιρίαν καταγινώσκῃ· ἀλλ' ἐπεθυμήσαμεν εἰπεῖν τὰ Παύλου κατορθώματα, τῶν Πράξεων τῶν ἀποστολικῶν ὑμῖν ὑπαναγινωσκομένων, καὶ ἡψάμεθα τοῦ προοιμίου τῆς ἱστορίας· ηὕραμεν δὲ τὴν ἀρχὴν τοῦ διηγήματος οὕτως ἔχουσαν· Σαῦλος δὲ ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ Κυρίου. Εὐθέως ὑμᾶς διετάραξεν ἡ τοῦ ὀνόματος ἐναλλαγή· εὑρίσκομεν γὰρ ἐν ταῖς Ἐπιστολαῖς ἁπάσαις, καὶ ἐν τοῖς προοιμίοις ἐκείνοις οὐ Σαῦλον αὐτὸν, ἀλλὰ Παῦλον καλούμενον, καὶ τοῦτο οὐκ ἐπὶ τούτου μόνου, ἀλλὰ καὶ ἐπὶ πολλῶν ἑτέρων γινόμενον. Καὶ γὰρ καὶ ὁ Πέτρος Σίμων ἐλέγετο πρὸ τούτου, καὶ τὰ τέκνα Ζεβεδαίου Ἰάκωβος καὶ Ἰωάννης Υἱοὶ βροντῆς μετωνομάσθησαν ὕστερον, καὶ ἐν τῇ Παλαιᾷ δὲ τὸ ἔθος αὐτὸ τοῦτο ἴδοι τις ἂν ἐπ' ἐνίων κρατῆσαν· καὶ γὰρ ὁ Ἀβραὰμ πρότερον Ἀβρὰμ λεγόμενος μετὰ ταῦτα Ἀβραὰμ ἐκαλεῖτο, καὶ Σάῤῥα πρὸ τούτου Σάρα, μετὰ δὲ ταῦτα Σάῤῥα ὠνομάσθη, καὶ ὁ Ἰακὼβ δὲ μετὰ ταῦτα Ἰσραὴλ προσηγορεύετο· ἄτοπον οὖν ἔδοξεν ἡμῖν εἶναι τοσοῦτον ὀνομάτων θησαυρὸν παραδραμεῖν ἁπλῶς. Τοῦτο δὲ καὶ ἐπὶ ἀρχόντων τῶν ἔξωθεν συμβαῖνον εὕροι τις ἄν· καὶ γὰρ καὶ ἐκείνοις διπλοῦς ὁ χρηματισμὸς τῶν ὀνομάτων. Ὅρα δέ· Διεδέξατο, φησὶ, τὸν Φήλικα Πόρτιος Φῆστος· καὶ πάλιν, Συνῆν τις τῷ ἀνθυπάτῳ καλουμένῳ Σεργίῳ Παύλῳ·","english":"But those who discern these things with the eyes of faith, just as those men did with the instruments of their craft, delivering their examination over to the fire of the Spirit, will easily see all their gold. From where, then, did the beginning of the inquiry arise? For we did not fall into this undertaking without reason, lest anyone condemn us of untimeliness; but we desired to speak of Paul's achievements, while the Acts of the Apostles were being read out to you, and we took hold of the preface of the history. We found the beginning of the narrative to be as follows: \"But Saul, still breathing threats and murder against the disciples of the Lord.\" Immediately the change of the name disturbed you; for we find in all the Epistles, and in those very prefaces, that he is called not Saul but Paul, and this happened not in his case alone but also in many others. For Peter was called Simon before this, and the sons of Zebedee, James and John, were later renamed Sons of Thunder, and in the Old Testament one would see this very custom prevailing in certain cases; for Abraham, previously called Abram, was afterward called Abraham, and Sarra, before this Sara, was afterward named Sarra, and Jacob was afterward addressed as Israel. It seemed unreasonable to us, then, to pass over so great a treasure of names without a word. One would find this happening also with rulers from outside; for their official designation of names is also double. Observe: \"Porcius Festus,\" it says, \"succeeded Felix\"; and again, \"A certain man was with the proconsul called Sergius Paulus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"καὶ ὁ τὸν Χριστὸν ἐκδοὺς τοῖς Ἰουδαίοις Πόντιος Πιλάτος ἐλέγετο. Οὐ τοῖς ἄρχουσι δὲ μόνον, ἀλλὰ καὶ τοῖς στρατιώταις πολλάκις διπλᾶ τὰ ὀνόματα, καὶ τοῖς τὸν ἰδιωτικὸν ἀνῃρημένοις βίον ἀπὸ αἰτίας τινὸς καὶ ὑποθέσεως διπλῆ γέγονεν ἡ προσηγορία. Ἀλλ' ὑπὲρ μὲν ἐκείνων οὐδὲν ἡμῖν ὄφελος ζητεῖν πόθεν οὕτως ἐκλήθησαν· ὅταν δὲ ὁ Θεὸς ὀνομάζῃ, πᾶσαν ἐπιδείκνυσθαι σπουδὴν χρὴ ὡς εὑρεῖν τὴν αἰτίαν. Οὐδὲν γὰρ ἁπλῶς οὔτε εἰκῆ οὔτε ποιεῖν οὔτε λέγειν ὁ Θεὸς εἴωθεν, ἀλλ' ἕκαστον μετὰ τῆς αὐτῷ προσηκούσης σοφίας. Τί δήποτε οὖν Σαῦλος ἐλέγετο, ὅτε ἐδίωκεν, καὶ Παῦλος μετωνομάσθη, ὅτε ἐπίστευσε; Τινές φασιν ὅτι ἡνίκα μὲν ἐθορύβει καὶ ἐτάραττε καὶ\n\nσυνέχεεν ἅπαντα, καὶ τὴν Ἐκκλησίαν ἐσάλευε, Σαῦλος ἐλέγετο, δι' αὐτὸ τοῦτο τὸ σαλεύειν τὴν Ἐκκλησίαν, ἀπὸ τοῦ πράγματος λαβὼν τὴν προσηγορίαν· ἐπειδὴ δὲ ἀπέστη τῆς μανίας ἐκείνης καὶ τὴν ταραχὴν ἀπέθετο, καὶ τὸν πόλεμον κατέλυσε, καὶ τοῦ διώκειν ἐπαύσατο, πάλιν Παῦλος ἀπὸ τοῦ παύσασθαι μετωνομάσθη· ἀλλ' ἕωλος οὗτος ὁ λόγος καὶ οὐκ ἀληθὴς, καὶ διὰ τοῦτο αὐτὸν τέθεικα εἰς μέσον, ἵνα μὴ παρακρούησθε ταῖς ψιλαῖς αἰτιολογίαις. Πρῶτον μὲν γὰρ οἱ γονεῖς αὐτῷ τοῦτο τεθείκασι τοὔνομα οὐχὶ προφῆταί τινες ὄντες, καὶ τὸ μέλλον προορῶντες. Ἔπειτα εἰ διὰ τοῦτο Σαῦλος ἐλέγετο, ἐπειδὴ τὴν Ἐκκλησίαν ἐσάλευε καὶ ἐτάραττεν, ἔδει παυσάμενον αὐτὸν τοῦ σαλεύειν τὴν Ἐκκλησίαν εὐθέως καὶ τὸ ὄνομα ἀποθέσθαι· νῦν δὲ ὁρῶμεν αὐτὸν τοῦ μὲν σάλου τῶν κατὰ τῆς Ἐκκλησίας ἀποστάντα, τὸ ὄνομα δὲ οὐκ ἀποθέμενον, ἀλλ' ἔτι Σαῦλον λεγόμενον.","english":"And Pontius Pilate, who delivered Christ over to the Jews, was so called. Not only among rulers, but also among soldiers, names are often double, and for those who have adopted a private mode of life from some cause and occasion, the appellation has become double. But concerning those, it is of no benefit to us to inquire from where they were so called; but whenever God names someone, every effort must be shown to find the cause. For God is not accustomed to do or say anything simply, nor at random, but each thing with the wisdom that befits it. Why then was he called Saul when he was persecuting, and renamed Paul when he believed? Some say that when he was making a tumult and disturbing and confounding everything, and shaking the Church, he was called Saul, for this very reason—the shaking of the Church—receiving the appellation from the deed; but when he had desisted from that madness and laid aside the disturbance, and put an end to the war, and ceased from persecuting, he was again renamed Paul from the ceasing. But this account is stale and not true, and for this reason I have set it before you, so that you may not be misled by mere etiological explanations. For first, his parents gave him this name, not being certain prophets nor foreseeing the future. Then, if he was called Saul for this reason, because he was shaking and disturbing the Church, it would have been necessary for him, once he had ceased from shaking the Church, immediately to lay aside the name as well; but now we see that he has desisted from the shaking of the things against the Church, yet has not laid aside the name, but is still called Saul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Καὶ ἵνα μὴ νομίσητε ὅτι παρακρουόμενος ὑμᾶς ταῦτα λέγω, ἄνωθεν ὑμῖν τοῦτο ἀπαριθμήσομαι. Ἐξέβαλον τὸν Στέφανον, φησὶ, καὶ ἐλιθοβόλουν αὐτὸν, καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου· καὶ πάλιν, Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ· καὶ ἀλλαχοῦ, Σαῦλος δὲ ἐλυμαίνετο τὴν Ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας· καὶ πάλιν, Σαῦλος δὲ ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ Κυρίου· καὶ πάλιν, Ἤκουσε φωνὴν λέγουσαν αὐτῷ, Σαοὺλ, Σαοὺλ, τί με διώκεις; Οὐκοῦν ἐντεῦθεν αὐτὸν ἔδει λοιπὸν ἀποθέσθαι τὸ ὄνομα, καὶ γὰρ ἀπέστη τοῦ διώκειν. Τί οὖν; εὐθέως ἀπέθετο; Οὐδαμῶς, καὶ τοῦτο ἐκ τῶν ἑξῆς δῆλον· σκοπεῖτε δέ· Ἠγέρθη Σαῦλος ἀπὸ τῆς γῆς, καὶ ἀνεῳγμένων τῶν ὀφθαλμῶν αὐτοῦ οὐδένα ἔβλεπε· καὶ πάλιν· Εἶπε δὲ Κύριος τῷ Ἀνανίᾳ· Πορεύθητι εἰς τὴν ῥύμην καλουμένην Εὐθεῖαν, εὑρήσεις ἐν οἰκίᾳ Ἰούδα Σαῦλον ὀνόματι· καὶ πάλιν, Εἰσελθὼν ὁ Ἀνανίας εἶπε, Σαοὺλ ἀδελφὲ, ἀπέσταλκέ με ὁ Κύριος, ὁ ὀφθείς σοι ἐν τῇ ὁδῷ, ἵνα ἀναβλέψῃς. Εἶτα ἤρξατο κηρύσσειν καὶ συνέχεε τοὺς Ἰουδαίους, καὶ οὐδὲ οὕτως τὸ ὄνομα ἀπέθετο, ἀλλ' ἔτι Σαῦλος ἐλέγετο. Ἐγνώσθη γὰρ, φησὶ, τῷ Σαύλῳ ἡ ἐπιβουλὴ τῶν Ἰουδαίων. Ἆρ' οὖν ἐνταῦθα μόνον; Οὐδαμῶς, ἀλλ', Ἐγένετο λιμὸς, φησὶ, καὶ ὥρισαν οἱ μαθηταὶ πέμψαι εἰς Ἱεροσόλυμα τοῖς ἁγίοις εἰς διακονίαν. Ἔπεμψαν δὲ διὰ χειρὸς Βαρνάβα καὶ Σαύλου. Ἰδοὺ διακονεῖ τοῖς ἁγίοις, καὶ ἔτι Σαῦλος λέγεται.","english":"And so that you may not think that I am saying these things to deceive you, I will recount this to you from the beginning. They cast out Stephen, it says, and were stoning him, and the witnesses laid down their garments at the feet of a young man called Saul; and again, Saul was consenting to his murder; and elsewhere, Saul was ravaging the Church, entering house after house, and dragging off men and women; and again, Saul, still breathing threats and murder against the disciples of the Lord; and again, He heard a voice saying to him, Saul, Saul, why do you persecute me? From that point, then, he ought thereafter to have put aside the name, for he had ceased from persecuting. What then? Did he put it aside immediately? By no means, and this is clear from what follows; observe: Saul rose from the ground, and though his eyes were open, he saw no one; and again: The Lord said to Ananias, Go to the street called Straight, and you will find in the house of Judas a man named Saul; and again, Ananias came in and said, Brother Saul, the Lord has sent me, the one who appeared to you on the road, so that you may regain your sight. Then he began to preach and confounded the Jews, and not even so did he put aside the name, but was still called Saul. For, it says, the plot of the Jews became known to Saul. Was it only here, then? By no means, but, There was a famine, it says, and the disciples determined to send relief to the saints in Jerusalem. And they sent it by the hand of Barnabas and Saul. Behold, he is serving the saints, and he is still called Saul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Εἰσῆλθε καὶ μετὰ ταῦτα Βαρνάβας εἰς Ἀντιόχειαν, καὶ ἰδὼν τὴν χάριν τοῦ Θεοῦ, καὶ ὅτι πλῆθος ἦν ἐκεῖ πολὺ, ἐξῆλθεν εἰς Ταρσὸν ἀναζητῆσαι Σαῦλον. Ἰδοὺ καὶ ἐπιστρέφει πολλοὺς, καὶ Σαῦλος λέγεται· καὶ πάλιν· Ἦσαν, φησὶν, ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν Ἐκκλησίαν προφῆται καὶ διδάσκαλοι, Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρώδου τοῦ τετράρχου σύντροφος, καὶ Σαῦλος. Ἰδοὺ καὶ διδάσκαλος ἐγένετο καὶ προφήτης, καὶ ἔτι Σαῦλος ἐλέγετο. Καὶ πάλιν, Λειτουργούντων δὲ αὐτῶν τῷ Κυρίῳ καὶ νηστευόντων, εἶπε τὸ Πνεῦμα τὸ ἅγιον· Ἀφορίσατέ μοι τὸν Βαρνάβαν καὶ τὸν Σαῦλον. γʹ. Ἰδοὺ καὶ ἀφορίζεται ὑπὸ τοῦ Πνεύματος, καὶ οὐδέπω τὸ ὄνομα ἀποτίθεται, ἀλλ' ὅτε ἦλθεν εἰς Σαλαμῖνα, ὅτε τὸν μάγον εὗρε, τότε φησὶν ὁ Λουκᾶς περὶ αὐτοῦ· Σαῦλος δὲ, ὁ καὶ Παῦλος, πλησθεὶς Πνεύματος ἁγίου, εἶπεν. Ἐντεῦθεν ἡ ἀρχὴ τῆς μετονο μασίας ἐγίνετο. Μὴ τοίνυν ἀποκάμωμεν τὸν περὶ τῶν ὀνομάτων τοῦτον ζητοῦντες λόγον. Ὀνομάτων γὰρ εὕρεσις καὶ ἐν τοῖς βιωτικοῖς πράγμασι πολλὴν ἔχει τὴν ἰσχύν. Καὶ γὰρ ἀναγνωρισμὸν διὰ πολλοῦ χρόνου πολλάκις εἰργάσατο, καὶ συγγένειαν λανθάνουσαν ἐφανέρωσεν ὀνομάτων εὕρεσις, καὶ ἀμφισβητήσεις ἐν δικαστηρίῳ ἔλυσε, καὶ μάχας καθεῖλε, καὶ πόλεμον ἔσβεσεν ὀνομάτων εὕρεσις, καὶ πολλάκις ὑπόθεσις εἰρήνης γέγονεν. Εἰ δὲ ἐν τοῖς βιωτικοῖς πράγμασι τοσαύτη ἡ δύναμις τῆς τῶν ὀνομάτων εὑρέσεως, πολλῷ μᾶλλον ἐν τοῖς πνευματικοῖς. Πρότερον δὲ","english":"Barnabas also came to Antioch after these things, and seeing the grace of God, and that there was a great multitude there, he went out to Tarsus to seek Saul. Behold, he also converts many, and he is called Saul; and again: They were, it says, in Antioch, in the Church that was there, prophets and teachers: Simeon who was called Niger, and Lucius the Cyrenian, and Manaen, the foster-brother of Herod the tetrarch, and Saul. Behold, he also became a teacher and a prophet, and he was still called Saul. And again: While they were ministering to the Lord and fasting, the Holy Spirit said: Set apart for me Barnabas and Saul. Behold, he is also set apart by the Spirit, and he does not yet put aside the name, but when he came to Salamis, when he found the magician, then Luke says concerning him: But Saul, who is also Paul, filled with the Holy Spirit, said. From here was the beginning of the change of name. Let us not, then, grow weary in seeking this account concerning names. For the discovery of names has great power even in everyday matters. For it has often brought about recognition after a long time, and the discovery of names has made hidden kinship manifest, and it has resolved disputes in court, and it has put down fights, and it has quenched war, and it has often been the cause of peace. But if in everyday matters the power of the discovery of names is so great, much more in spiritual matters. But first","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἀνάγκη αὐτὰ τὰ ζητήματα διακρῖναι μετὰ ἀκριβείας. Ζητεῖται τοίνυν πρῶτον μὲν, διὰ τί τῶν ἁγίων τοὺς μὲν ὠνόμασεν ὁ Θεὸς, τοὺς δὲ οὐκ ὠνόμασεν. Οὐ γὰρ δὴ πάντας τοὺς ἁγίους αὐτὸς ὠνόμασεν, οὔτε ἐν τῇ Καινῇ, οὔτε ἐν τῇ Παλαιᾷ· καὶ ὅπερ γέγονεν ἐν τῇ Καινῇ, τοῦτο καὶ ἐν τῇ Παλαιᾷ, ἵνα μάθῃς, ὅτι εἷς ἐστιν ὁ Δεσπότης ἑκατέρων τῶν διαθηκῶν. Ἐν μὲν οὖν τῇ Καινῇ τὸν Σίμωνα ὁ Χριστὸς Πέτρον ὠνόμασε, καὶ τὰ τέκνα Ζεβεδαίου Ἰάκωβον καὶ Ἰωάννην Υἱοὺς βροντῆς, τούτους μόνους· τῶν δὲ λοιπῶν μαθητῶν οὐδένα, ἀλλ' ἀφῆκεν αὐτοὺς ἐν ταῖς προσηγορίαις, ἐν αἷς ἔθεντο αὐτοὺς οἱ γονεῖς ἐξ ἀρχῆς· ἐν δὲ τῇ Παλαιᾷ τὸν Ἀβραὰμ ὁ Θεὸς μετωνόμασε καὶ τὸν Ἰακώβ· οὔτε δὲ τὸν Ἰωσὴφ, οὔτε τὸν Σαμουὴλ, οὔτε τὸν Δαυῒδ, οὔτε τὸν Ἠλίαν, οὔτε τὸν Ἐλισσαῖον, οὔτε τοὺς λοιποὺς προφήτας, ἀλλ' ἀφῆκεν αὐτοὺς ἐπὶ τῆς προσηγορίας μένειν τῆς ἐν ἀρχῇ. Ἓν μὲν τοῦτο πρῶτον ζήτημά ἐστι, διὰ τί τῶν ἁγίων οἱ μὲν μετωνομάσθησαν, οἱ δὲ οὔ· δεύτερον δὲ μετ' ἐκεῖνο, διὰ τί τούτων οἱ μὲν ἐν μέσῃ τῇ ἡλικίᾳ μετωνομάζοντο, οἱ δὲ ἐξ ἀρχῆς, καὶ πρὸ αὐτῶν τῶν ὠδίνων. Τὸν μὲν γὰρ Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην ἐν μέσῃ τῇ ἡλικίᾳ μετωνόμασεν ὁ Χριστός· Ἰωάννην δὲ τὸν Βαπτιστὴν πρὸ αὐτῶν τῶν ὠδίνων. Ἦλθε γὰρ ἄγγελος Κυρίου, καὶ εἶπε· Μὴ φοβοῦ, Ζαχαρία· ἰδοὺ ἡ γυνή σου Ἐλισάβετ τέξεται υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην. Εἶδες πῶς πρὸ τῶν ὠδίνων ἡ προσηγορία; Τοῦτο καὶ ἐν τῇ Παλαιᾷ γέγονεν.","english":"It is necessary to distinguish these very questions with precision. The first question, then, is why God gave names to some of the saints but not to others. For he did not himself name all the saints, neither in the New Testament nor in the Old; and what happened in the New also happened in the Old, so that you may learn that there is one Master of both covenants. In the New Testament, then, Christ named Simon Peter, and the sons of Zebedee, James and John, Sons of Thunder—these only; but of the rest of the disciples, none, but he left them with the names which their parents had given them from the beginning. In the Old Testament, God renamed Abraham and Jacob; but not Joseph, nor Samuel, nor David, nor Elijah, nor Elisha, nor the rest of the prophets, but he left them to remain with the name they had from the beginning. This, then, is the first question: why some of the saints were renamed and others not. The second after that is: why some of these were renamed in the middle of their life, and others from the beginning, even before the very pangs of birth. For Christ renamed Peter, James, and John in the middle of their life; but John the Baptist before the very pangs of birth. For an angel of the Lord came and said: Do not fear, Zechariah; behold, your wife Elizabeth will bear a son, and you shall call his name John. Do you see how the name was given before the pangs of birth? This also happened in the Old Testament.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ὥσπερ γὰρ ἐν τῇ Καινῇ ὁ μὲν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης εἰς ἄνδρας τελοῦντες μετωνομάσθησαν, καὶ διώνυμοι γεγόνασιν, Ἰωάννης δὲ ὁ Βαπτιστὴς πρὸ αὐτῶν τῶν ὠδίνων καὶ τῶν τόκων ἔλαβε τὴν προσηγορίαν· οὕτω καὶ ἐν τῇ Παλαιᾷ ὁ μὲν Ἀβραὰμ καὶ Ἰακὼβ ἐν μέσῃ τῇ ἡλικίᾳ μετωνομάζοντο· ὁ μὲν γὰρ ἐκαλεῖτο Ἀβρὰμ, καὶ ἐκλήθη Ἀβραάμ· ὁ δὲ ἐκαλεῖτο Ἰακὼβ, ἐκλήθη δὲ Ἰσραήλ.Ὁ δὲ Ἰσαὰκ οὐκ ἔτι οὕτως, ἀλλὰ πρὸ αὐτῶν τῶν ὠδίνων τὸ ὄνομα δέχεται· καὶ καθάπερ ἐκεῖ ὁ ἄγγελος εἶπεν· Ἡ γυνή σου λήψεται ἐν γαστρὶ, καὶ τέξεται υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην· οὕτω καὶ ἐνταῦθα ὁ Θεὸς εἶπε πρὸς τὸ Ἀβραάμ· Ἡ γυνή σου Σάῤῥα τέξεται υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ. Ἓν μὲν οὖν τοῦτο ζήτημα, τίνος ἕνεκεν οἱ μὲν μετωνομάσθησαν, οἱ δὲ οὐκέτι· δεύτερον δὲ μετ' ἐκεῖνο, τί δήποτε οἱ μὲν ἐν μέσῃ τῇ ἡλικίᾳ, οἱ δὲ πρὸ αὐτῶν τῶν ὠδίνων, καὶ ταῦτα μὲν ἐν ἑκατέραις Διαθήκαις. Ἡμεῖς δὲ ἐπὶ τὸ δεύτερον ἴωμεν πρότερον· οὕτω γὰρ καὶ ἐκεῖνο σα φέστερον ἔσται· καὶ ἴδωμεν τοὺς ἐξ ἀρχῆς ὀνομασθέντας, καὶ ἀναβαίνοντες μετὰ ( κατὰ) μικρὸν ἐπὶ τὸν πρῶτον ὀνομασθέντα ἄνθρωπον παρὰ τοῦ Θεοῦ ἔλθωμεν, ἵνα ἀπὸ τῆς ἀρχῆς τὰ ζητήματα τὴν λύσιν λαμβάνῃ. Τίνα οὖν πρῶτον ὠνόμασεν ὁ Θεός; Τίνα δὲ ἄλλον, ἀλλ' ἢ τὸν πρῶτον πλασθέντα; Οὐδὲ γὰρ ἦν ἄλλος ἄνθρωπος οὐδεὶς, ὥστε ἐπιθεῖναι αὐτῷ προσηγορίαν. Τίνα οὖν τοῦτον ὠνόμασεν; Ἀδὰμ τῇ Ἑβραίων φωνῇ· οὐ γάρ ἐστιν Ἑλληνικὸν τὸ ὄνομα, εἰς δὲ τὴν Ἑλλάδα μεταβαλλόμενον, οὐδὲν ἄλλο δηλοῖ, ἀλλ' ἢ τὸν γήϊνον· τὸ γὰρ Ἐδὲμ τὴν παρθένον σημαίνει γῆν·","english":"For just as in the New Testament Peter and James and John were renamed when they had reached manhood, and became men of two names, while John the Baptist received his name before the pangs of birth and delivery, so too in the Old Testament Abraham and Jacob were renamed in the middle of their lives—for the one was called Abram and was called Abraham, and the other was called Jacob and was called Israel. But Isaac was no longer so, but received his name before the pangs of birth; and just as there the angel said, \"Your wife will conceive in her womb and bear a son, and you shall call his name John,\" so also here God said to Abraham, \"Your wife Sarah will bear a son, and you shall call his name Isaac.\" This, then, is one question: for what reason some were renamed and others not. And a second after that: why some in the middle of their lives, others before the pangs of birth, and this in both Testaments. But let us go to the second question first; for in this way that one too will be clearer. And let us look at those named from the beginning, and ascending little by little let us come to the first man named by God, so that the questions may receive their solution from the beginning. Whom, then, did God first name? Whom else but the first man formed? For there was no other man at all, so as to give him a name. Whom, then, did he name? Adam, in the Hebrew tongue; for the name is not Greek, and when changed into Greek it signifies nothing other than \"earthly\"; for Eden signifies the virgin earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"τοιοῦτον δὲ ἦν τὸ χωρίον ἐκεῖνο, ἐν ᾧ τὸν παράδεισον ἐφύτευσεν ὁ Θεός. Ἐφύτευσε γὰρ τὸν παράδεισον ὁ Θεὸς, φησὶν, ἐν Ἐδὲμ κατὰ ἀνατολάς· ἵνα μάθῃς, ὅτι οὐκ ἀνθρωπίνων χειρῶν ἔργον ἦν ὁ παράδεισος· παρθένος γὰρ ἦν ἡ γῆ, καὶ οὔτε ἄροτρον δεξαμένη ἦν, οὔτε εἰς αὔλακα διανοιγεῖσα, ἀλλ' ἄπειρος οὖσα γεωργικῶν χειρῶν ἀπὸ ἐπιταγῆς μόνον ἐβλάστησε τὰ δένδρα ἐκεῖνα. Διὰ τοῦτο Ἐδὲμ αὐτὴν ἐκάλεσεν, ὅπερ ἐστὶ παρθένος γῆ· αὕτη ἡ παρθένος ἐκείνης τῆς Παρθένου τύπος ἦν. Ὥσπερ γὰρ αὕτη ἡ γῆ μὴ δεξαμένη σπέρματα ἐβλάστησεν ἡμῖν τὸν παράδεισον· οὕτω καὶ ἐκείνη μὴ δεξαμένη σπέρμα ἀνδρὸς ἐβλάστησεν ἡμῖν τὸν Χριστόν. Ὅταν οὖν εἴποι σοι ὁ Ἰουδαῖος, Πῶς ἔτεκεν ἡ παρθένος; εἰπὲ πρὸς αὐτὸν, Πῶς ἐβλάστησεν ἡ παρθένος γῆ τὰ δένδρα ἐκεῖνα τὰ παράδοξα; Τὸ γὰρ Ἐδὲμ παρθένος γῆ λέγεται τῇ Ἑβραίων γλώττῃ· καὶ εἴ τις διαπιστεῖ,\n\nτοὺς τῆς γλώττης τῆς Ἑβραίων ἐμπείρους διερωτάτω, καὶ θεάσεται ταύτην οὖσαν τὴν ἑρμηνείαν τοῦ Ἐδὲμ ὀνόματος. Οὐδὲ γὰρ ἐπειδὴ ἀγνοοῦσι λέγομεν, διὰ τοῦτο παραλογίσασθαι ὑμᾶς βούλομαι, ἀλλὰ σπουδάζοντες ἀχειρώτους ποιεῖν, ὥσπερ αὐτῶν τῶν ἐχθρῶν παρόντων τῶν ταῦτα εἰδότων, οὕτω μετὰ ἀκριβείας ἅπαντα ἑρμηνεύομεν. Ἐπειδὴ οὖν ἀπὸ τῆς Ἐδὲμ τῆς παρθένου γῆς ἐπλάσθη ἄνθρωπος, ἐκλήθη Ἀδὰμ συνώνυμος τῇ μητρί. Οὕτω καὶ ἄνθρωποι ποιοῦσι, τὰ τικτόμενα παιδία εἰς ὄνομα τῶν μητέρων καλοῦσι πολλάκις· οὕτω καὶ ὁ Θεὸς τὸν πλασθέντα ἄνθρωπον ἀπὸ τῆς γῆς εἰς ὄνομα τῆς μητρὸς ἐκάλεσεν Ἀδάμ. Ἐκείνη Ἐδὲμ, οὗτος Ἀδάμ δʹ. Ἀλλὰ τί τὸ χρήσιμον;","english":"Such was that place in which God planted Paradise. For God planted Paradise, it says, in Eden toward the east, so that you may learn that Paradise was not the work of human hands; for the earth was a virgin, having neither received a plow nor been opened into a furrow, but being untouched by farming hands, those trees sprouted at a command alone. For this reason he called it Eden, which means virgin earth; this virgin was a type of that Virgin. For just as this earth, without receiving seeds, sprouted Paradise for us, so too that Virgin, without receiving the seed of a man, sprouted Christ for us. When, then, the Jew says to you, How did the virgin give birth? say to him, How did the virgin earth sprout those wondrous trees? For Eden is called virgin earth in the Hebrew tongue; and if anyone disbelieves, let him question those experienced in the Hebrew tongue, and he will see that this is the meaning of the name Eden. For it is not because they are ignorant that we say this, and therefore I wish to deceive you, but being eager to make you invulnerable, as though the enemies themselves who know these things were present, so we interpret everything with precision. Since, then, man was molded from Eden, the virgin earth, he was called Adam, sharing the name of his mother. So too do people do: they often call the children who are born by the name of their mothers; so too God called the man molded from the earth by the name of his mother, Adam. She was Eden, he was Adam. But what is the benefit?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Ἄνθρωποι μὲν γὰρ καλοῦσιν εἰς ὄνομα τῶν μητέρων διὰ τὴν τιμὴν τῶν τετοκυιῶν γυναικῶν· ὁ Θεὸς τίνος ἕνεκεν εἰς ὄνομα τῆς μητρὸς ἐκάλεσεν; τί μέγα ἢ μικρὸν οἰκονομῶν ἐντεῦθεν; Οὐδὲν γὰρ ἁπλῶς οὐδὲ εἰκῆ ποιεῖ, ἀλλὰ μετὰ λόγου καὶ σοφίας πολλῆς· τῆς γὰρ συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός. Ἐδὲμ ἡ γῆ, Ἀδὰμ ὁ γήϊνος, ὁ χοϊκὸς, ὁ γηγενής. Διὰ τί οὖν οὕτως αὐτὸν ἐκάλεσεν; Ἀναμιμνήσκων αὐτὸν διὰ τοῦ ὀνόματος τῆς εὐτελείας τῆς κατὰ φύσιν, καὶ καθάπερ ἐν στήλῃ χαλκῇ τῇ προσηγορίᾳ κατατιθέμενος τὴν ταπεινότητα τῆς οὐσίας, ἵνα τὸ ὄνομα διδασκαλίαν ἔχῃ μετριοφροσύνης, ἵνα μὴ μείζονα τῆς οἰκείας ἀξίας ἔννοιαν λάβῃ. Ἡμεῖς μὲν γὰρ ὅτι γῆ ἐσμεν, ἴσμεν σαφῶς, καὶ ἀπ' αὐτῆς τῆς πείρας τῶν πραγμάτων· ἐκεῖνος δὲ οὐδένα εἶδε πρὸ αὐτοῦ τετελευτηκότα, οὐδὲ διαλυθέντα εἰς κόνιν, ἀλλὰ πολὺ τὸ κάλλος ἦν αὐτῷ τοῦ σώματος, καὶ καθάπερ χρυσοῦ ἀνδριὰς ἀπὸ χωνευτηρίου ἄρτι προελθὼν, οὕτως ἀπέλαμπεν. Ἵνα μὴ οὖν τὸ ὑπερέχον τῆς ὄψεως εἰς ἀπόνοιαν αὐτὸν ἐπάρῃ, ἀντέστησεν αὐτῷ ὄνομα ἱκανὴν ταπεινοφροσύνης διδασκαλίαν ἔχον· ἔμελλε γὰρ αὐτῷ καὶ ὁ διάβολος προσελθὼν διαλέγεσθαι περὶ ἀπονοίας· ἔμελλεν ἐρεῖν αὐτῷ, ὅτι Ἔσεσθε ὡς θεοί.","english":"For men call their children after the name of their mothers, out of honor for the women who gave them birth. Why did God call him after the name of his mother? What great or small purpose was he arranging from this? For he does nothing simply or at random, but with reason and great wisdom; for of his understanding there is no number. Eden is the earth; Adam is the earthly one, the dust-formed, the earth-born. Why, then, did he call him thus? Reminding him through the name of the lowliness of his nature, and, as it were, depositing the humility of his substance in his appellation as on a bronze pillar, so that the name might be a teaching of modesty, so that he might not conceive an idea of himself greater than his own worth. For we know clearly that we are earth, even from the very experience of things; but he had seen no one before him who had died, nor been dissolved into dust, but great was the beauty of his body, and like a golden statue just come forth from the furnace, so did he shine. So that the excellence of his appearance might not lift him up into folly, God set against him a name possessing a sufficient teaching of humility; for the devil was also going to come to him and converse with him about folly; he was going to say to him, You shall be as gods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Ἵνα οὖν μεμνημένος τοῦ ὀνόματος τοῦ διδάσκοντος αὐτὸν, ὅτι γῆ ἐστι, μηδέποτε ἰσοθεΐαν φαντάζηται, διὰ τοῦτο προκαταλαμβάνει αὐτοῦ τὸ συνειδὸς τῷ ὀνόματι, ἱκανὴν αὐτῷ διὰ τῆς προσηγορίας προαποτιθέμενος ἀσφάλειαν τῆς μελλούσης ἐπάγεσθαι παρὰ τοῦ πονηροῦ δαίμονος ἐπιβουλῆς, καὶ τῆς πρὸς τὴν γῆν αὐτὸν ἀναμιμνήσκων συγγενείας, καὶ ἐμφαίνων τῆς φύσεως τὴν εὐγένειαν ἅπασαν, καὶ μονονουχὶ λέγων, ὅτι Ἐὰν εἴποι σοι, ὅτι Ἔσῃ ὡς Θεὸς, ἀναμνήσθητι τοῦ ὀνόματος, καὶ ἱκανὴν ἔλαβες παραίνεσιν, ὥστε μὴ δέξασθαι τὴν συμβουλήν. Ἀναμνήσθητι τῆς μητρὸς, ἀπὸ τῆς συγγενείας ἐπίγνωθι τὴν εὐτέλειαν, οὐχ ἵνα τὴν ταπεινότητα μάθῃς, ἀλλ' ἵνα μηδέποτε εἰς ἀπόνοιαν ἐπαρθῇς. Διὰ τοῦτο καὶ Παῦλος ἔλεγεν, Ὁ πρῶτος ἄνθρωπος Ἀδὰμ ἐκ γῆς χοϊκός. Τὸ γὰρ Ἀδὰμ ἑρμηνεύων ἡμῖν τί ποτέ ἐστιν, ἔλεγε τὸ, Ἐκ γῆς χοϊκός· ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. Ἀλλ' ἐπιπηδῶσιν ἡμῖν οἱ αἱρετικοὶ λέγοντες· Ἰδοὺ οὐκ ἀνέλαβε σάρκα ὁ Χριστός· Ὁ δεύτερος γὰρ, φησὶν, ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. Ἀκούεις ὅτι δεύτερος ἄνθρωπος, καὶ λέγεις, ὅτι Οὐκ ἀνέλαβε σάρκα; Καὶ τί ταύτης ἀναισχυντίας γένοιτ' ἂν ἴσον; τίς γάρ ἐστιν ἄνθρωπος σάρκα οὐκ ἔχων; Διὰ γὰρ τοῦτο καὶ ἄνθρωπον καὶ δεύτερον αὐτὸν ἐκάλεσεν ἄνθρωπον, ἵνα ἴδῃς αὐτοῦ τὴν συγγένειαν, καὶ ἀπὸ τοῦ ἀριθμοῦ καὶ ἀπὸ τῆς φύσεως. Τίς οὖν ἐστι, φησὶν, ὁ δεύτερος ἄνθρωπος; Ὁ Κύριος ἐξ οὐρανοῦ. Ἀλλ' ὁ τόπος με σκανδαλίζει, φησὶ, καὶ τὸ λέγεσθαι Ἐξ οὐρανοῦ. Ὅταν ἀκούσῃς, ὅτι πρῶτος ἄνθρωπος Ἀδὰμ ἐκ γῆς χοϊκὸς, ἆρα γήϊνον αὐτὸν νομίζεις εἶναι;","english":"So then, so that, remembering the name of the one who taught him, that he is earth, he might never imagine an equality with God, for this reason He forestalls his conscience by the name, setting aside beforehand for him through the appellation a sufficient safeguard against the plot that would later be brought against him by the evil demon, and reminding him of his kinship with the earth, and displaying the whole nobility of his nature, and all but saying: If he says to you, \"You shall be as God,\" remember the name, and you have received sufficient admonition so as not to accept the counsel. Remember your mother, know your lowliness from your kinship—not so that you may learn humility, but so that you may never be lifted up into folly. For this reason Paul also said, The first man Adam was from the earth, earthy. For explaining to us what \"Adam\" ever is, he said, \"From the earth, earthy; the second man is the Lord from heaven.\" But the heretics leap upon us, saying: Behold, Christ did not take flesh; for the second man, he says, is the Lord from heaven. Do you hear \"second man,\" and do you say, \"He did not take flesh\"? And what could equal this shamelessness? For who is a man without having flesh? For this reason he called him both man and second man, so that you might see his kinship, both from the number and from the nature. Who then is, he says, the second man? The Lord from heaven. But the place scandalizes me, he says, and the being said \"from heaven.\" When you hear that the first man Adam was from the earth, earthy, do you suppose him to be earthly?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"ἆρα χοϊκὸν ὑποπτεύεις μόνον εἶναι, μὴ ἔχειν δὲ δύναμιν ἀσώματον, τὴν ψυχὴν λέγω καὶ τὴν ἐκείνης φύσιν; Καὶ τίς ἂν τοῦτο εἴποι; Ὥσπερ οὖν περὶ τοῦ Ἀδὰμ ἀκούων, ὅτι χοϊκὸς ἦν, οὐκ ἔρημον τῆς ψυχῆς τὸ σῶμα ὑποπτεύεις, οὕτως ἀκούων, Ὁ Κύριος ἐξ οὐρανοῦ, μὴ ἀθέτει τὴν οἰκονομίαν διὰ τὸ προσκεῖσθαι, Ἐξ οὐρανοῦ. Τέως μὲν οὖν τὸ πρῶτον ὄνομα ἱκανὴν ἔλαβεν ἀπολογίαν· Ἀδὰμ γὰρ ἐκλήθη\n\nἀπὸ τοῦ ὀνόματος τῆς μητρὸς, ἵνα μὴ μεῖζον φρονῇ τῆς οἰκείας δυνάμεως· ἵνα ἀχείρωτος γένηται πρὸς τὴν ἀπάτην τοῦ διαβόλου· καὶ γὰρ ἔλεγεν· Ἔσεσθε ὡς θεοί. Δεῦρο δὴ λοιπὸν, καὶ ἐφ' ἕτερον τὸν πρὸ αὐτῶν τῶν τόκων ὀνομασθέντα παρὰ τοῦ Θεοῦ μεταβάντες καταπαύσωμεν τὸν λόγον. Τίς οὖν μετὰ τὸν Ἀδὰμ ὑπὸ τοῦ Θεοῦ προσηγορίαν ἔλαβε πρὶν ἢ γενέσθαι; Ὁ Ἰσαάκ· Ἰδοὺ γὰρ, φησὶν, ἡγυνή σου Σάῤῥα λήψεται ἐν γαστρὶ, καὶ τέξεται υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ. Ἐπειδὴ δὲ ἔτεκεν αὐτὸν, ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἰσαὰκ λέγουσα· Γέλωτά μοι ἐποίησεν ὁ Θεός. Διὰ τί; Τίς γὰρ, φησὶν, ἀναγγελεῖ τῷ Ἀβραὰμ, ὅτι Σάῤῥα θηλάζει υἱόν; Προσέχετέ μοι ἀκριβῶς ἐνταῦθα, ἵνα ἴδητε τὸ θαῦμα. Οὐκ εἶπεν, ὅτι ἔτεκε παιδίον, ἀλλ' ὅτι θηλάζει παιδίον. Ἵνα γὰρ μή τις ὑποβολιμαῖον εἶναι νομίσῃ τὸ παιδίον, αἱ τοῦ γάλακτος πηγαὶ τὸν τοκετὸν ἐνεγυήσαντο, ὥστε ἀναμιμνησκόμενος τοῦ ὀνόματος καὶ αὐτὸς ἱκανὴν εἶχε διδασκαλίαν τῆς παραδόξου γεννήσεως. Διὰ τοῦτό φησι, Γέλωτά μοι ἐποίησεν ὁ Θεὸς, ὅτι ἦν ἰδεῖν γυναῖκα γεγηρακυῖαν ἐν βαθυτάτῃ πολιᾷ τιθηνουμένην, ὑπομάζιον ἔχουσαν παιδίον.","english":"Do you suspect that he is only made of dust, and does not have an incorporeal power—I mean the soul and its nature? And who could say this? Therefore, just as when you hear about Adam, that he was made of dust, you do not suspect the body to be devoid of a soul, so when you hear, \"The Lord is from heaven,\" do not set aside the economy because of the addition, \"from heaven.\" For now, the first name received a sufficient defense; for he was called Adam\n\nfrom the name of his mother, so that he might not think more highly than his own power; so that he might become invulnerable to the deception of the devil; for he said, \"You shall be as gods.\" Come then, let us pass on to another who was named by God before his birth, and let us bring the discourse to a rest. Who then after Adam received a name from God before he was born? Isaac; for behold, it says, your wife Sarah will conceive in her womb and bear a son, and you shall call his name Isaac. And when she bore him, she called his name Isaac, saying, \"God has made laughter for me.\" Why? For who, it says, will announce to Abraham that Sarah is nursing a son? Pay close attention here, so that you may see the wonder. She did not say that she bore a child, but that she nurses a child. For so that no one might think the child was a supposititious child, the fountains of milk guaranteed the birth, so that remembering the name, he too had sufficient instruction of the paradoxical birth. For this reason she says, \"God has made laughter for me,\" because it was a sight to see an aged woman in the deepest gray hair nursing, holding an infant at the breast.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Ἀλλ' ὁ γέλως τῆς τοῦ Θεοῦ χάριτος ὑπόμνησις ἦν, καὶ ἡ γαλακτοτροφία τὴν θαυματοποιίαν ἐπιστοῦτο· οὐδὲ γὰρ φύσεως ἔργον ἦν, ἀλλὰ τὸ πᾶν τῆς χάριτος κατόρθωμα ἐγίνετο. Διὰ τοῦτό φησι καὶ ὁ Παῦλος, Κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν. Ὥσπερ γὰρ ἐκεῖ ἡ χάρις εἰργάσατο· οὕτω καὶ ἐνταῦθα προῆλθεν ἐκεῖνος ἀπὸ μήτρας κατεψυγμένης. Ἀνέβης σὺ ἀπὸ ὑδάτων ψυχρῶν· ὅπερ οὖν ἐκείνῳ ἡ μήτρα, τοῦτό σοι ἡ κολυμβήθρα ἐγένετο τῶν ὑδάτων. Εἶδες τόκου συγγένειαν; εἶδες χάριτος συμφωνίαν; εἶδες πανταχοῦ τὴν φύσιν σχολάζουσαν, καὶ τὴν δύναμιν τοῦ Θεοῦ τὸ πᾶν ἐργαζομένην; Διὰ τοῦτο Κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν. Ἀλλ' ἕν ἐστιν ἔτι τὸ ζητούμενον· περὶ ἡμῶν εἶπεν, ὅτι Οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκός. Πῶς; Οὐδὲ Ἰσαὰκ ἐξ αἱμάτων· Ἐξέλιπε γὰρ Σάῤῥᾳ τοῦγίνεσθαι τὰ γυναικεῖα αὐτῆς. Ἀπεσβέσθησαν αἱ τοῦ αἵματος πηγαὶ, ἀνῃρέθη τῆς γεννήσεως ἡ ὕλη, ἄχρηστον ἦν τῆς φύσεως τὸ ἐργαστήριον, καὶ ὁ Θεὸς τὴν δύναμιν ἐπεδείξατο τὴν ἑαυτοῦ. Ἰδοὺ καὶ τῆς τοῦ Ἰσαὰκ προσηγορίας ἀπηρτισμένην τὴν διδασκαλίαν ἔχομεν. Λείπεται μὲν γὰρ ἐπὶ τὸν Ἀβραὰμ, καὶ τοὺς υἱοὺς Ζεβεδαίου καὶ τὸν Πέτρον ἐλθεῖν·","english":"But the laughter was a reminder of God's grace, and the milk-nourishment confirmed the wonder-working; for it was not a work of nature, but the whole thing became an accomplishment of grace. This is why Paul also says, \"We are children of the promise, according to Isaac.\" For just as grace accomplished it there, so also here that one came forth from a womb grown cold. You came up from cold waters; what the womb was to that one, the water's pool has become to you. Did you see the kinship of birth? Did you see the harmony of grace? Did you see that everywhere nature is idle, and the power of God does everything? This is why \"we are children of the promise, according to Isaac.\" But there is still one thing sought: he said concerning us, \"Not from bloods, nor from the will of the flesh.\" How? Not even Isaac was from bloods; for Sarah's monthly flow ceased. The springs of blood were quenched, the material of generation was removed, the workshop of nature was useless, and God displayed his own power. Behold, we have the teaching of Isaac's name also completed. It remains to come to Abraham, and the sons of Zebedee, and Peter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"ἀλλ' ὥστε μὴ ἐνοχλῆσαι τῷ μήκει, εἰς ἑτέραν ταῦτα διάλεξιν ὑπερθέμενοι καταπαύσομεν τὸν λόγον, παρακαλέσαντες ὑμᾶς, τοὺς γεννηθέντας κατὰ τὸν Ἰσαὰκ, μιμεῖσθαι τοῦ Ἰσαὰκ τὴν πραότητα καὶ τὴν ἐπιείκειαν καὶ τὴν ἄλλην ἅπασαν φιλοσοφίαν, ἵνα εὐχαῖς ἐκείνου τοῦ δικαίου καὶ τῶν προέδρων τούτων ἁπάντων εἰς κόλπους Ἀβραὰμ ἅπαντες καταντῆσαι δυνηθῶμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ δόξα, τιμὴ, κράτος, ἅμα τῷ ἁγίῳ καὶ ζωοποιῷ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΠρὸς τοὺς ἐγκαλέσαντας ὑπὲρ τοῦ μήκους τῶν προοιμίων, καὶ ὅτι χρήσιμον τὸ φέρειν ἐλέγχους, καὶ τίνος ἕνεκεν οὐκ εὐθέως πιστεύσας μετωνομάσθη Παῦλος, καὶ ὅτι οὐκ ἐξ ἀνάγκης, ἀλλ' ἐκ προαιρέσεως γέγονεν αὐτῷ ἡ μεταβολὴ, καὶ εἰς τὸ ῥητόν· \"Σαῦλε, Σαῦλε, τί με διώκεις;\" αʹ. Ἐνεκάλεσαν ἡμῖν τινες τῶν ἀγαπητῶν τῶν ἡμετέρων, ὅτι τοῦ λόγου τὰ προοίμια πρὸς μῆκος ἐκτείνομεν, καὶ εἰ μὲν δικαίως, ἢ ἀδίκως ἐνεκάλεσαν, τότε εἴσεσθε, ἐπειδὰν καὶ τὰ παρ' ἡμῶν ἀκούσαντες, ὡς ἐν κοινῷ δικαστηρίῳ τὴν ψῆφον ἐνέγκητε. Ἐγὼ δὲ καὶ πρὶν ἀποδεῖξαι τοῦτο, χάριν αὐτοῖς ἔχω τῶν ἐγκλημάτων· κηδεμονίας γὰρ, οὐ πονηρίας ἐστὶ τὰ ἐγκλήματα· καὶ τὸν φιλοῦντά με, οὐχ ὅταν ἐπαινῇ με μόνον, ἀλλὰ","english":"But so as not to trouble you with its length, having deferred these matters to another discourse, we shall bring the word to a close, exhorting you, who have been born according to Isaac, to imitate Isaac's gentleness and forbearance and all his other philosophy, so that through the prayers of that righteous man and of all these presiding brethren we may all be able to arrive at the bosom of Abraham, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom be glory, honor, and power to the Father, together with the Holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.\n\nTo those who found fault concerning the length of the prefaces, and that it is useful to bear reproofs, and for what reason, not having believed immediately, he was renamed Paul, and that the change came about for him not from necessity but from free choice, and on the passage: \"Saul, Saul, why do you persecute me?\" 1. Some of our beloved found fault with us, that we stretch out the prefaces of the discourse to great length; and whether they found fault justly or unjustly, you will know then, when, having also heard what we have to say, you render your verdict as in a public court. But even before demonstrating this, I am grateful to them for their reproofs; for reproofs are a matter of care, not of malice; and the one who loves me, not only when he praises me, but also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"καὶ ὅταν ἐγκαλῇ καὶ διορθῶται, τότε φαίην ἂν ἔγωγε φιλεῖν. Τὸ μὲν γὰρ ἁπλῶς πάντα ἐπαινεῖν, καὶ τὰ καλῶς ἔχοντα, καὶ τὰ μὴ καλῶς, οὐκ ἔστι φιλοῦντος, ἀλλ' ἀπατεῶνος καὶ εἴρωνος· τὸ δὲ ἐπαινεῖν μὲν ἄν τι τῶν δεόντων γίνηται, ἐγκαλεῖν δὲ ἄν τι διαμαρτάνηται, τοῦτο φίλου καὶ κηδεμόνος. Καὶ ἵνα μάθητε, ὅτι τὸ ἁπλῶς πάντα ἐπαινεῖν καὶ μακαρίζειν ἐπὶ πᾶσιν, οὐκ ἔστι φίλου, ἀλλὰ πλανῶντος· Λαός μου γὰρ, φησὶν, οἱ μακαρίζοντες ὑμᾶς, πλανῶσιν ὑμᾶς, καὶ τὸν τρίβον τῶν ποδῶν ὑμῶν ἐκταράσσουσι. Τὸν μὲν οὖν ἐχθρὸν οὐδὲ ἐπαινοῦντα δέχομαι, τὸν δὲ φίλον καὶ ἐγκαλοῦντα προσίεμαι. Ἐκεῖνος, κἂν φιλῇ με, ἀηδής ἐστιν· οὗτος, κἂν τραυματίζῃ με, ποθεινός ἐστιν· ἐκείνου τὸ φίλημα ὑποψίας γέμει, τούτου τὸ τραῦμα κηδεμονίαν ἔχει. Διὰ τοῦτό φησί τις· Ἀξιοπιστότερα τραύματα φίλου, ἢ ἑκούσια φιλήματα ἐχθροῦ. Τί λέγεις; Τραύματα φιλημάτων βελτίονα, φησίν· οὐ γὰρ τῇ φύσει τῶν γινομένων, ἀλλὰ τῇ διαθέσει τῶν ποιούντων προσέχω. Βούλει μαθεῖν, πῶς ἀξιοπιστότερα τραύματα φίλου, ἢ ἑκούσια φιλήματα ἐχθροῦ; Ἐφίλησε τὸν Κύριον ὁ Ἰούδας, ἀλλὰ προδοσίας αὐτοῦ τὸ φίλημα ἔγεμεν, ἰὸν αὐτοῦ τὸ στόμα εἶχε, πονηρίας ἡ γλῶσσα ἐπέπληστο. Τὸν παρὰ Κορινθίοις πεπορνευκότα ἐτραυμάτισεν ὁ Παῦλος, ἀλλ' ἔσωσε. Καὶ πῶς ἐτραυμάτισε; φησί. Τῷ Σατανᾷ παραδούς. Παράδοτε γὰρ, φησὶ, τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός. Διὰ τί; Ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου Ἰησοῦ. Εἶδες τραύματα σωτηρίαν ἔχοντα; εἶδες φίλημα προδοσίας γέμον; Οὕτως Ἀξιοπιστότερα τραύματα φίλου, ἢ ἑκούσια φιλήματα ἐχθροῦ.","english":"And when he reproves and corrects, then I would say that he loves. For to praise everything indiscriminately, both what is well and what is not well, is not the mark of one who loves, but of a deceiver and a dissembler; but to praise when something is done as it ought, and to reprove when something is done amiss—this is the mark of a friend and a guardian. And so that you may learn that to praise and bless everything indiscriminately in all things is not the mark of a friend, but of one who leads astray: My people, he says, those who bless you lead you astray, and they trouble the path of your feet. The enemy, then, I do not receive even when he praises; but the friend I welcome even when he reproves. That one, even if he kisses me, is disagreeable; this one, even if he wounds me, is desirable; that one's kiss is full of suspicion, this one's wound has a guardian's care. Therefore someone says: More trustworthy are the wounds of a friend, than the willing kisses of an enemy. What do you say? Wounds are better than kisses, he says; for I attend not to the nature of what is done, but to the disposition of those who do it. Do you wish to learn how more trustworthy are the wounds of a friend than the willing kisses of an enemy? Judas kissed the Lord, but his kiss was full of betrayal, his mouth had venom, his tongue was filled with wickedness. Paul wounded the man who had committed fornication among the Corinthians, but he saved him. And how did he wound him? he says. By delivering him to Satan. For deliver, he says, such a one to Satan for the destruction of the flesh. For what reason? That the spirit may be saved in the day of the Lord Jesus. Did you see wounds that have salvation? Did you see a kiss full of betrayal? Thus more trustworthy are the wounds of a friend, than the willing kisses of an enemy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Τοῦτο μὴ ἐπ' ἀνθρώπων μόνον, ἀλλὰ καὶ ἐπὶ τοῦ Θεοῦ, καὶ ἐπὶ τοῦ διαβόλου ἐξετάσωμεν. Ὁ μὲν φίλος, ὁ δὲ ἐχθρός· ὁ μὲν σωτὴρ καὶ κηδεμὼν, ὁ δὲ ἀπατεὼν καὶ πολέμιος. Ἀλλ' ὁ μὲν ἐφίλησέ ποτε, ὁ δὲ ἐτραυμάτισε. Πῶς ὁ μὲν ἐφίλησεν, ὁ δὲ ἐτραυμάτισεν; Ὁ μὲν εἶπεν, Ἔσεσθε ὡς θεοί· ὁ δὲ εἶπε, Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Τίς οὖν ὠφέλησε μᾶλλον, ἐκεῖνος ὁ εἰπὼν, ὅτι Ἔσεσθε ὡς θεοὶ, ἢ οὗτος ὁ εἰπὼν, ὅτι Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ; Οὗτος θάνατον ἠπείλησεν, ἐκεῖνος ἀθανασίαν ἐπηγγείλατο· ἀλλ' ὁ μὲν ἀθανασίαν ἐπαγγειλάμενος, καὶ τοῦ παραδείσου ἐξέβαλεν· ὁ δὲ θάνατον ἀπειλήσας, εἰς τὸν οὐρανὸν ἀνήγαγεν. Εἶδες πῶς Ἀξιοπιστότερα τραύματα φίλου, ἢ ἑκούσια φιλήματα ἐχθροῦ; Διὰ τοῦτο καὶ πρὶν ἀποδεῖξαι, χάριν ἔχω τοῖς ἐγκαλοῦσιν. Οἱ μὲν γὰρ, κἂν δικαίως, κἂν ἀδίκως ἐγκαλῶσιν, οὐκ ὀνειδίσαι βουλόμενοι, ἀλλὰ διορθῶσαι, τοῦτο ποιοῦσιν· οἱ δὲ ἐχθροὶ, κἂν δικαίως ἐγκαλῶσιν, οὐχὶ διορθῶσαι, ἀλλ' ἐκπομπεῦσαι σπουδάζοντες ἐλέγχουσιν. Οὗτοι τοίνυν ἐπαινοῦντες, σπουδαιότερον ζητοῦσι ποιῆσαι, ἐκεῖνοι δὲ, κἂν ἐπαινῶσιν, ὑποσκελίσαι σπεύδουσι. Πλὴν ὅπως ἂν ὁ ἔλεγχος κινῆται, μέγα ἀγαθὸν τὸ δύνασθαι φέρειν ἐλέγχους καὶ ἐγκλήματα, καὶ μὴ ἐκθηριοῦσθαι. Ὁ γὰρ μισῶν ἐλέγχους, ἄφρων ἐστὶ, φησίν. Οὐκ εἶπε, τοιούσδε ἢ τοιούσδε ἐλέγχους, ἀλλ' ἁπλῶς, ἐλέγχους. Εἰ μὲν γὰρ δικαίως ἐνεκάλεσεν ὁ φίλος, διόρθωσαι τὸ ἁμάρτημα· εἰ δὲ ἀλόγως ἐμέμψατο, τέως ἐπαίνεσον αὐτὸν τῆς γνώμης, ἀπόδεξαι τὸν σκοπὸν, χάριν ὁμολόγησον τῆς φιλίας· ἀπὸ γὰρ τοῦ σφόδρα φιλεῖν τὸ ἐγκαλεῖν γίνεται. Μὴ δυσχεραίνωμεν ἐλεγχόμενοι.","english":"Let us examine this not only among humans, but also in the case of God and in the case of the devil. The one is a friend, the other an enemy; the one a savior and protector, the other a deceiver and adversary. But the one loved at some point, while the other wounded. How did the one love, and the other wound? The one said, \"You shall be as gods\"; the other said, \"Earth you are, and to earth you shall depart.\" Who, then, benefited more—that one who said, \"You shall be as gods,\" or this one who said, \"Earth you are, and to earth you shall depart\"? This one threatened death, that one promised immortality; but the one who promised immortality also cast them out of paradise, while the one who threatened death led them up to heaven. Do you see how the wounds of a friend are more trustworthy than the willing kisses of an enemy? For this reason, even before proving it, I am grateful to those who bring accusations. For they, whether justly or unjustly they accuse, do this not wishing to reproach but to correct; whereas enemies, even if they accuse justly, do not seek to correct but to expose, eagerly bringing charges. These, then, when they praise, seek all the more earnestly to make one zealous, while those, even if they praise, hasten to trip one up. Nevertheless, however the reproof may be stirred up, it is a great good to be able to bear reproofs and accusations and not to be made savage. For \"he who hates reproofs is a fool,\" it says. It did not say, \"such and such reproofs,\" but simply \"reproofs.\" For if a friend accused justly, correct the fault; but if he blamed unreasonably, for the present praise him for his intention, accept his purpose, acknowledge gratitude for his friendship; for it is from loving exceedingly that accusing arises. Let us not be vexed when we are reproved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Καὶ γὰρ μεγάλα ὀνίνησι τοῦτο τὴν ζωὴν τὴν ἡμετέραν, εἰ γίνοιτο παρὰ πάντων, εἰ καὶ ἐλέγχοιμεν τοὺς ἁμαρτάνοντας, καὶ ἁμαρτάνοντες φέροιμεν τοὺς ἐλέγχους εὐκόλως· ὅπερ γὰρ ἐπὶ τῶν τραυμάτων ἐστὶ τὰ φάρμακα, τοῦτο ἐπὶ τῶν ἁμαρτημάτων οἱ ἔλεγχοι· ὥσπερ οὖν ὁ τὰ φάρμακα διακρουόμενος, ἀνόητος, οὕτω καὶ ὁ τοὺς ἐλέγχους μὴ καταδεχόμενος, ἄφρων. Ἀλλ' ἐκθηριοῦνται πολλοὶ πολλάκις, πρὸς αὐτοὺς ἐννοοῦντες καὶ λέγοντες· Σοφὸς, φησὶν, ἐγὼ καὶ συνετὸς τοῦ δεῖνος ἀνέξομαι; οὐκ εἰδότες, ὅτι τοῦτο αὐτὸ ἐσχάτης ἀνοίας τεκμήριον. Εἶδον γὰρ, φησὶν, ἄνθρωπον δοκοῦντα σοφὸν εἶναι παρ' ἑαυτῷ, ἐλπίδα δὲ ἔχει μᾶλλον ὁ ἄφρων αὐτοῦ. Διὰ τοῦτο καὶ Παῦλος λέγει, Μὴ γίνεσθε\n\nφρόνιμοι παρ' ἑαυτοῖς. Κἂν γὰρ μυριάκις εἶ σοφὸς, καὶ τὰ δέοντα συνορῶν, ἀλλ' ἄνθρωπος εἶ, καὶ χρείαν ἔχεις συμβούλου. Ὁ Θεὸς γὰρ μόνος ἐστὶν ἀνενδεὴς, καὶ μόνος οὐ δεῖται συμβούλου. Δι' ὃ καὶ περὶ ἐκείνου μόνου λέγεται· Τίς γὰρ ἔγνω νοῦν Κυρίου, ἢ τίς σύμβουλος αὐτοῦ ἐγένετο; ἄνθρωποι δὲ, κἂν μυριάκις ὦμεν σοφοὶ, μυριάκις ἐλεγχόμεθα, καὶ τὸ τῆς φύσεως ἡμῶν ἀσθενὲς διαφαίνεται. Οὐ γὰρ δύναται πάντα εἶναι ἐν ἀνθρώποις, φησί. Διὰ τί; Ὅτι οὐκ ἀθάνατος υἱὸς ἀνθρώπου. Τί φωτεινότερον ἡλίου; Ἀλλ' ὅμως καὶ τοῦτο ἐκλείπει. Καθάπερ οὖν ἐκεῖνο τὸ φῶς τὸ λαμπρὸν, τὴν ἀπαστράπτουσαν ἀκτῖνα σκότος ἐπελθὸν ἀποκρύπτει· οὕτω πολλάκις καὶ τὴν σύνεσιν τὴν ἡμετέραν, καθάπερ ἐν σταθηρᾷ μεσημβρίᾳ λάμπουσαν καὶ διαφαινομένην, ἐπελθοῦσα ἄνοια ἀπέκρυψε πολλάκις· καὶ ὁ μὲν σοφὸς τὸ δέον οὐ συνεῖδεν, ὁ δὲ ἐλάττων ἐκείνου πολλῷ ὀξύτερον ἐκείνου τοῦτο ἐφώρασε.","english":"For this greatly benefits our life, if it should come from all, if we both reprove those who sin, and when we sin we bear reproofs readily. For what medicines are to wounds, reproofs are to sins. Therefore, just as the one who rejects medicines is foolish, so too the one who does not accept reproofs is senseless. But many often become savage, thinking and saying to themselves: \"I am wise and understanding—shall I endure this from so-and-so?\" Not knowing that this very thing is a proof of the utmost folly. For I saw, it says, a man seeming to himself to be wise, but the fool has more hope than he. For this reason Paul also says, Do not become wise in your own eyes. For even if you are wise ten thousand times, and perceive what is needful, still you are a human being, and you need a counselor. For God alone is without need, and he alone does not need a counselor. Therefore it is said of him alone: For who has known the mind of the Lord, or who has become his counselor? But we humans, even if we are wise ten thousand times, are reproved ten thousand times, and the weakness of our nature is made evident. For it is not possible, it says, for all things to be among humans. Why? Because the son of man is not immortal. What is brighter than the sun? But nevertheless even this fails. Just as that bright light—the flashing ray—is hidden when darkness comes upon it, so too often our understanding, shining and radiant as at steadfast midday, has often been hidden when folly comes upon it; and the wise man did not perceive what was needful, while the one much lesser than he discovered it more sharply than he.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Καὶ τοῦτο γίνεται, ἵνα μήτε ὁ σοφὸς ἐπαίρηται, μήτε ὁ εὐτελὴς ἑαυτὸν ταλανίζῃ. Μέγα ἀγαθὸν ἐλέγχους δύνασθαι φέρειν, μέγα ἀγαθὸν δύνασθαι ἐλέγχειν· τοῦτο κηδεμονίας μεγίστης. Νυνὶ δὲ ἂν μὲν ἴδωμεν ἄνθρωπον τὸν χιτωνίσκον ἔχοντα παραλελυμένον ἐκ πλαγίων, ἢ τὴν ἄλλην στολὴν κακῶς περικειμένην, διορθοῦμεν καὶ ὑπομιμνήσκομεν· ἂν δὲ ἴδωμεν αὐτοῦ τὴν ζωὴν παραλελυμένην, οὐδὲ λόγον προϊέμεθα. Ἂν ἴδωμεν αὐτοῦ τὸν βίον ἀσχήμονα ὄντα, παρατρέχομεν· καίτοι τὰ μὲν τῶν ἱματίων, μέχρι γέλωτος, τὰ δὲ τῆς ψυχῆς, μέχρι κινδύνου καὶ τιμωρίας ἐστίν. Ὁρᾷς τὸν ἀδελφὸν, εἰπέ μοι, κατὰ κρημνοῦ φερόμενον, ἠμελημένον ἔχοντα βίον, οὐ συνορῶντα τὸ δέον, καὶ οὐκ ὀρέγεις χεῖρα, οὐκ ἀνιστᾷς ἐκ τοῦ πτώματος; οὐκ ἐγκαλεῖς, καὶ ἐλέγχεις; ἀλλὰ τὸ μὴ προσκροῦσαι αὐτῷ καὶ φανῆναι ἐπαχθὴς προτιμᾷς τῆς ἐκείνου σωτηρίας; Καὶ ποίαν ἕξεις συγγνώμην παρὰ τοῦ Θεοῦ; τίνα ἀπολογίαν; Οὐκ ἤκουσας τί τοῖς Ἰουδαίοις ἐκέλευσεν ὁ Θεός· τὰ ὑποζύγια τῶν ἐχθρῶν μὴ περιορᾷν πλανώμενα, μηδὲ παρατρέχειν πεπτωκότα; Εἶτα Ἰουδαῖοι μὲν τὰ ἄλογα κελεύονται μὴ περιορᾷν τῶν ἐχθρῶν, ἡμεῖς δὲ τὰς ψυχὰς τῶν ἀδελφῶν καθ' ἑκάστην ὑποσκελιζομένας ἡμέραν περιοψόμεθα; Καὶ πῶς οὐκ ἐσχάτης τοῦτο ὠμότητος καὶ θηριωδίας, μηδὲ τοσαύτην ἀπονέμειν ἀνθρώποις πρόνοιαν, ὅσην τοῖς ἀλόγοις ἐκεῖνοι; Τοῦτο πάντα ἀνέτρεψε, τοῦτο τὸν βίον ἡμῶν συνέχεεν, ὅτι οὔτε ἐλεγχόμενοι φέρομεν γενναίως, οὔτε ἑτέρους ἐλέγχειν βουλόμεθα· διὰ γὰρ τοῦτο καὶ ἐπαχθεῖς ἐσμεν ἐλέγχοντες, ἐπειδὴ ἐκθηριούμεθα ἐλεγχόμενοι.","english":"And this happens so that neither the wise man is puffed up, nor the lowly man bewails himself. It is a great good to be able to bear reproofs, a great good to be able to reprove; this belongs to the greatest care. But as things are, if we see a man with his tunic hanging loose at the sides, or his other garment badly put on, we set it right and remind him; but if we see his life hanging loose, we do not even let a word escape us. If we see his manner of life to be shameful, we run past; and yet the matters of garments extend only to laughter, while the matters of the soul extend to danger and punishment. Do you see your brother, tell me, being carried toward a precipice, with a neglected life, not perceiving what is needful, and you do not extend a hand, you do not raise him from the fall? Do you not reproach and reprove him? But you prefer not to offend him and appear burdensome to his salvation? And what forgiveness will you have from God? What defense? Have you not heard what God commanded the Jews: not to overlook the beasts of burden of enemies when they wander, nor to run past them when they have fallen? Then the Jews are commanded not to overlook the irrational beasts of their enemies, but we shall overlook the souls of our brothers being tripped every day? And how is this not the utmost cruelty and savagery, not to assign to human beings as much forethought as those men assigned to irrational beasts? This has overturned everything, this has confounded our life, that neither do we bear reproofs nobly, nor do we wish to reprove others; for this reason we are also burdensome when we reprove, because we become savage when reproved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Εἰ γὰρ ᾔδει ὁ ἀδελφὸς, ὅτι ἐλέγξας σε ἐπῃνεῖτο παρὰ σοῦ, καὶ αὐτὸς ἐλεγχόμενος τὴν αὐτὴν ἀμοιβὴν ἀπέδωκεν ἄν. βʹ. Βούλει μαθεῖν ὅτι κἂν σφόδρα συνετὸς ᾖς, κἂν σφόδρα ἀπηρτισμένος, κἂν πρὸς αὐτὴν τὴν ἄκραν κορυφὴν ἔλθῃς τῆς ἀρετῆς, χρείαν ἔχεις συμβούλου, καὶ διορθοῦντος καὶ ἐλέγχοντος; Ἄκουσον ἱστορίαν παλαιάν. Οὐδὲν Μωϋσέως ἦν ἴσον. Καὶ γὰρ πραότατος, φησὶν, ἦν πάντων ἀνθρώπων ἐκεῖνος, καὶ τῷ Θεῷ φίλος, καὶ τῆς ἔξωθεν φιλοσοφίας ἐνεπέπληστο, καὶ τῆς πνευματικῆς πλήρης ἦν συνέσεως. Ἐπαιδεύθη γὰρ, φησὶ, Μωϋσῆς πᾶσαν σοφίαν Αἰγυπτίων. Εἶδες ἀπηρτισμένην αὐτοῦ τὴν παίδευσιν; Καὶ ἦν δυνατὸς ἐν λόγῳ, καὶ ἄλλῃ ἀρετῇ. Ἀλλ' ἄκουσον καὶ ἑτέραν μαρτυρίαν. Πολλοῖς, φησὶ, προφήταις ὡμίλησεν ὁ Θεὸς, ἀλλ' οὐδενὶ οὕτως ὡμίλησεν· ἀλλὰ τοῖς μὲν ἄλλοις ἐν αἰνίγμασι καὶ δι' ὀνειράτων, τῷ δὲ Μωϋσῇ πρόσωπον πρὸς πρόσωπον. Τί μεῖζον τούτου ζητεῖς τεκμήριον τῆς ἀρετῆς ἐκείνου, ὅταν ὁ πάντων Δεσπότης τῷ δούλῳ ὡς φίλῳ διαλέγηται; Ἦν τοίνυν σοφὸς καὶ τὴν ἔξω καὶ τὴν ἔσω παιδείαν· ἦν δυνατὸς ἐν λόγῳ καὶ ἔργῳ· ἐπέτασσεν αὐτῇ τῇ κτίσει, ἐπειδὴ φίλος ἦν τοῦ Δεσπότου τῆς κτίσεως· ἐξήγαγε λαὸν τοσοῦτον ἐξ Αἰγύπτου· τὴν θάλασσαν ἔσχισε, καὶ πάλιν συνήγαγε· καὶ ἦν ἰδεῖν θαῦμα παράδοξον. Τότε γὰρ πρῶτον ἐπεῖδεν ἥλιος θάλασσαν οὐ πλεομένην, ἀλλὰ πεζευομένην, πέλαγος οὐχὶ κώπαις καὶ πλοίοις, ἀλλὰ ποσὶν ἵππων περώμενον. Ἀλλ'","english":"For if the brother had known that in reproving you he would be praised by you, he too, when reproved, would have given the same recompense in return. 2. Do you wish to learn that even if you are exceedingly wise, even if you are exceedingly perfect, even if you reach the very summit of virtue, you have need of a counselor, of one who corrects and reproves? Hear an ancient story. Nothing was equal to Moses. For he was, it says, the meekest of all men, and a friend of God, and he had been filled with the philosophy from outside, and he was full of spiritual understanding. For Moses, it says, was educated in all the wisdom of the Egyptians. Did you see his education made perfect? And he was mighty in word, and in other virtue. But hear also another testimony. God, it says, conversed with many prophets, but with no one did he converse in this way; but with the others in riddles and through dreams, but with Moses face to face. What greater proof of that man's virtue do you seek than this, when the Master of all converses with his servant as with a friend? He was therefore wise in both the outer and the inner education; he was mighty in word and deed; he gave orders to creation itself, since he was a friend of the Master of creation; he led out so great a people from Egypt; he divided the sea, and gathered it together again; and it was a marvel to behold, beyond expectation. For then for the first time the sun looked upon a sea not sailed but walked upon, a deep not traversed by oars and ships but crossed by the feet of horses. But","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"ὅμως ὁ σοφὸς, ὁ δυνατὸς ἐν λόγῳ καὶ ἔργῳ, ὁ φίλος τοῦ Θεοῦ, ὁ τῇ κτίσει ἐπιτάξας, ὁ τοσαῦτα θαυματουργήσας, οὐ συνεῖδε πρᾶγμα πολλοῖς τῶν ἀνθρώπων εὐσύνοπτον· ἀλλ' ὁ μὲν κηδεστὴς αὐτοῦ, βάρβαρος ἄνθρωπος καὶ εὐτελὴς, συνεῖδεν αὐτὸ, καὶ εἰς μέσον ἤγαγεν· ἐκεῖνος δὲ αὐτὸ οὐχ εὗρε. Τί οὖν ἐστι τοῦτο; Ἀκούσατε, ἵνα μάθητε, ὅτι ἕκαστος συμβούλου δεῖται, κἂν κατὰ Μωϋσέα γένηται, καὶ ὅτι τὰ τοὺς μεγάλους λανθάνοντα καὶ θαυμαστοὺς τοὺς ἀνθρώπους, τοὺς μικροὺς καὶ εὐτελεῖς πολλάκις οὐκ ἔλαθεν. Ἐπειδὴ γὰρ ἐξῆλθεν ὁ Μωϋσῆς ἐξ Αἰγύπτου, καὶ ἦν ἐν τῇ ἐρήμῳ, εἱστήκει πλησίον αὐτοῦ ὁ λαὸς ἅπας, ἑξακόσιαι χιλιάδες, καὶ πᾶσι διέλυσε τὰ ἐγκλήματα τοῖς πρὸς ἀλλήλους ἀμφισβητοῦσιν. Ἰδὼν τοίνυν αὐτὸν ὁ κηδεστὴς τοῦτο ποιοῦντα ὁ Ἰοθὼρ, ἄνθρωπος καὶ ἀνόητος καὶ ἐν ἐρήμῳ βεβιωκὼς, καὶ οὔτε νόμων οὔτε πολιτείας τινὶ κοινωνήσας ποτὲ, ἀλλ' ἐν ἀσεβείᾳ ζῶν, οὗ τί γένοιτ' ἂν μεῖζον ἀνοίας τεκμήριον; Οὐδὲν γὰρ Ἑλλήνων ἀνοητότερον. Ἀλλ' ὅμως ἐκεῖνος ὁ βάρβαρος, ὁ ἀσεβὴς, ὁ ἀνόητος, ἰδὼν οὐ δεόντως αὐτὸν ποιοῦντα, διώρθωσε τὸν Μωϋσέα, τὸν σοφὸν καὶ συνετὸν καὶ τοῦ Θεοῦ φίλον. Καὶ εἰπὼν πρὸς αὐτὸν, Τί οὗτοι ἑστήκασιν ἐνώπιόν σου; καὶ μαθὼν τὴν αἰτίαν λέγει· Οὐκ ὀρθῶς σὺ τοῦτο ἐποίησας, φησί. Μετ' ἐπιτιμήσεως ἡ συμβουλή· καὶ οὔτε οὕτως ἠγρίανεν ἐκεῖνος, ἀλλ' ἠνείχετο ὁ σοφὸς, ὁ συνετὸς καὶ τοῦ Θεοῦ φίλος, τοσαύταις ἐφεστηκὼς μυριάσιν. Οὐδὲ γὰρ τοῦτο μικρὸν, τὸ παρὰ τοῦ βαρβάρου καὶ ἰδιώτου παιδεύεσθαι.","english":"Nevertheless the wise man, mighty in word and deed, the friend of God, who commanded creation, who worked so many wonders, did not perceive a matter that was easy for many men to see; but his father-in-law, a barbarian and a man of no account, perceived it and brought it into the open, while he did not find it out. What then is this? Listen, so that you may learn that each man needs a counselor, even if he should become like Moses, and that things which escape the great and admirable men often do not escape the small and insignificant. For when Moses had gone out from Egypt and was in the wilderness, all the people stood near him, six hundred thousand, and he settled the complaints of all who disputed with one another. When therefore his father-in-law Jethro saw him doing this—a man both foolish and one who had lived in the wilderness, and who had never shared in laws or a constitution, but lived in impiety, than which what greater proof of folly could there be? For nothing is more foolish than the Greeks. But nevertheless that barbarian, that impious, that foolish man, seeing him acting improperly, corrected Moses, the wise and prudent friend of God. And having said to him, \"Why do these stand before you?\" and having learned the reason, he says: \"You have not done this rightly,\" he says. The counsel was with reproof; and not even so did that man become savage, but the wise, prudent friend of God, set over so many myriads, endured it. For this too is no small thing—to be instructed by a barbarian and a layman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Καὶ οὔτε τὰ θαύματα, ἅπερ εἰργάσατο, οὔτε τὸ μέγεθος τῆς ἀρχῆς αὐτὸν ἐπῆρεν, οὔτε τὸ παρόντων τῶν ὑπηκόων διορθοῦσθαι, ἐρυθριάσαι ἐποίησεν· ἀλλ' ἐννοήσας ὅτι εἰ καὶ μεγάλα αὐτῷ εἴργασται σημεῖα, ἀλλ' ὅμως ἀνθρωπίνης φύσεως μετέχει, ἣν πολλὰ λανθάνει πολλάκις, μετ' ἐπιεικείας ἐδέξατο τὴν συμβουλήν. Πολλοὶ δὲ πολλάκις ὑπὲρ τοῦ μὴ φανῆναι δεόμενοι συμβουλῆς τῆς παρ' ἑτέρων, εἵλοντο προδοῦναι τὴν ὠφέλειαν τὴν ἀπὸ τῆς γνώμης, ἢ δεξάμενοι τὴν παραίνεσιν διορθῶσαι τὸ ἁμάρτημα· μᾶλλον ἀγνοεῖν ἢ μαθεῖν κατεδέξαντο, οὐκ εἰδότες ὅτι οὐ τὸ μαθεῖν ἔγκλημα, ἀλλὰ τὸ ἀγνοεῖν κατηγορία· οὐ τὸ διδάσκεσθαι, ἀλλὰ τὸ ἐν ἀμαθείᾳ εἶναι· οὐ τὸ ἐλέγχεσθαι, ἀλλὰ τὸ ἁμαρτάνειν ἀδιόρθωτα. Ἔστι γὰρ, ἔστι καὶ παρὰ ἀνθρώπῳ μικρῷ καὶ εὐτελεῖ εὑρεθῆναί τι τῶν δεόντων, ὃ παρὰ τῷ σοφῷ καὶ μεγάλῳ πολλάκις οὐχ εὕρηται. Ὅπερ οὖν συνιδὼν ὁ Μωϋσῆς ἤκουε μετὰ πάσης ἐπιεικείας ἐκείνου συμβουλεύοντος, καὶ λέγοντος· Ποίησόν σοι χιλιάρχους, ἑκατοντάρχους, πεντηκοντάρχους, δεκάρχους· καὶ τὸ ῥῆμα τὸ βαρὺ ἀνοίσουσιν ἐπὶ σὲ, τὸ δὲ κοῦφον αὐτοὶ διαλύσονται. Καὶ ἀκούσας οὐκ ᾐσχύνθη, οὐκ ἠρυθρίασεν, οὐκ ᾐδέσθη τοὺς ὑπηκόους, οὐκ εἶπε πρὸς ἑαυτὸν, ὅτι Καταγνώσονταί μου οἱ ἀρχόμενοι, εἰ ἄρχων ὢν παρ' ἑτέρου μανθάνω τὰ δέοντα· ἀλλὰ καὶ ἐπείσθη καὶ ἐποίησε τὸ πρόσταγμα, καὶ οὐ μόνον ἐκείνους οὐκ ᾐσχύνθη τοὺς τότε, ἀλλ' οὐδὲ ἡμᾶς τοὺς μετὰ ταῦτα ἐσομένους·","english":"Neither the wonders he had worked, nor the greatness of his rule, lifted him up, nor did the fact that his subjects were present to be corrected make him blush; but considering that even if great signs had been worked through him, nevertheless he partook of human nature, which many things often escape, he received the advice with gentleness. But many, often, in order not to appear to need advice from others, chose to betray the benefit that comes from counsel rather than, having received the admonition, to correct the error; they preferred to be ignorant rather than to learn, not knowing that it is not learning that is a charge, but ignorance that is an accusation; not being taught, but being in ignorance; not being reproved, but sinning beyond correction. For it is possible, yes, it is possible for something needful to be found even in a small and lowly man, which often has not been found in the wise and great. Therefore Moses, perceiving this, listened with all gentleness as that man advised him and said: Make for yourself commanders of thousands, commanders of hundreds, commanders of fifties, commanders of tens; and they shall bear the heavy word for you, and they themselves shall divide the light. And when he heard, he was not ashamed, he did not blush, he was not embarrassed before his subjects, he did not say to himself, \"Those who are ruled will condemn me, if, being a ruler, I learn what is needful from another\"; but he was persuaded and carried out the command, and not only was he not ashamed before those men then, but neither before us who will come after these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"ἀλλ' ὥσπερ ἐγκαλλωπιζόμενος τῇ διορθώσει τῇ παρὰ τοῦ κηδεστοῦ γενομένῃ, οὐ τοὺς τότε μόνον ἀνθρώπους, ἀλλὰ καὶ τοὺς ἐξ ἐκείνου μέχρι σήμερον γενομένους, καὶ τοὺς αὖθις ἐσομένους μέχρι τῆς τοῦ Χριστοῦ παρουσίας κατὰ τὴν οἰκουμένην ἅπασαν διὰ τῶν γραμμάτων ἐδίδαξε, καὶ ὅτι αὐτὸς τὸ δέον συνιδεῖν οὐκ ἠδυνήθη, καὶ ὅτι τὴν διόρθωσιν ἐδέξατο παρὰ τοῦ κηδεστοῦ. Ἡμεῖς δὲ, ἐὰν ἄνθρωπον ἴδωμεν παρόντα ἐλεγχομένων ἡμῶν καὶ διορθουμένων, ἰλιγγιῶμεν, ἐξιστάμεθα, νομίζομεν τῆς ζωῆς ἐκπεπτωκέναι πάσης. Ἀλλ' οὐκ ἐκεῖνος· ἀλλ' ὁρῶν τοσαύτας χιλιάδας παρούσας οὐκ ἠρυθρίασε, μᾶλλον δὲ τοσαύτας μυριάδας τότε, τὰς ἐξ ἐκείνου μέχρι νῦν κατὰ τὴν γῆν ἅπασαν, ἀλλὰ κηρύττει πᾶσι καθ' ἑκάστην ἡμέραν διὰ τῶν γραμμάτων, ὅτι ὅπερ αὐτὸς οὐ συνεῖδε, τοῦτο ὁ κηδεστὴς συνεῖδε. Τίνος οὖν ἕνεκεν τοῦτο ἐποίησε, καὶ μνήμῃ παρέδωκε τὸ γεγενημένον; Ἵνα ἡμᾶς πείσῃ μηδέποτε ἐφ'\n\nἑαυτοῖς μέγα φρονεῖν, κἂν ἁπάντων ὦμεν σοφώτεροι, μηδὲ ἀτιμάζειν τὰς παρ' ἑτέρων συμβουλίας, κἂν ἁπάντων ὦσιν εὐτελέστεροι. Ἂν μὲν γάρ τι τῶν δεόντων συμβουλεύσῃ τις, κἂν οἰκέτης ᾖ, δέξαι τὴν παραίνεσιν· ἂν δέ τι τῶν ὀλεθρίων, κἂν ἐν ἀξιώματι τυγχάνῃ μεγίστῳ, παράπεμψαι τὴν γνώμην· οὐ γὰρ τῇ ποιότητι τῶν προσώπων τῶν συμβουλευόντων, ἀλλ' αὐτῇ τῆς συμβουλῆς τῇ φύσει προσέχειν δεῖ πανταχοῦ. Ὅπερ οὖν καὶ Μωϋσῆς ἐποίησε, παιδεύων ἡμᾶς μὴ ἐρυθριᾷν ἐλεγχομένους, κἂν ὁλόκληρος ἡμῖν δῆμος παρῇ. Ἐγκώμιον γὰρ τοῦτο μέγιστον, καὶ ἔπαινος οὐχ ὁ τυχὼν, καὶ φιλοσοφίας ἔπαινος τῆς ἀνωτάτω, τὸ φέρειν ἔλεγχον γενναίως.","english":"But just as if he were taking pride in the correction that came from his father-in-law, he taught not only the people of that time, but also those who came from him down to this day, and those who will be hereafter throughout the whole inhabited world until the coming of Christ, through his writings—both that he himself was unable to perceive what was needful, and that he received the correction from his father-in-law. But we, if we see a man present while we are being reproved and corrected, grow dizzy, are beside ourselves, think that we have fallen out of all life. But not he; rather, seeing so many thousands present, he did not blush—or rather so many tens of thousands then, and those from him until now throughout all the earth—but he proclaims to all each day through his writings that what he himself did not perceive, his father-in-law did perceive. For what reason, then, did he do this and hand down the event to memory? So that he might persuade us never to think highly of ourselves, even if we are wiser than all, nor to dishonor the counsels that come from others, even if they are more worthless than all. For if someone counsels any of the things that are needful, even if he is a slave, receive the admonition; but if any of the things that are destructive, even if he happens to be in the greatest rank, dismiss the opinion. For one must everywhere pay attention not to the quality of the persons who counsel, but to the very nature of the counsel itself. This, then, is what Moses also did, teaching us not to blush when reproved, even if a whole people is present. For this is the greatest encomium, and a praise not to be had by chance, and a praise of the highest philosophy—to bear reproof nobly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Οὐχ οὕτω γὰρ τὸν Ἰοθὼρ ἐπαινοῦμεν καὶ θαυμάζομεν νῦν, ὅτι τὸν Μωϋσέα διώρθωσεν, ὡς ἐκπληττόμεθα τὸν ἅγιον ἐκεῖνον, ὅτι οὔτε ᾐσχύνθη διορθούμενος τοσούτων παρόντων, καὶ μνήμῃ τὸ γεγενημένον παρέδωκε, διὰ πάντων τὴν αὐτοῦ φιλοσοφίαν δείξας, καὶ ὅτι μετὰ πολλῆς τῆς ὑπερβολῆς τὴν παρὰ τῶν πολλῶν κατεπάτησε δόξαν. γʹ. Ἀλλὰ γὰρ ὑπὲρ προοιμίων ἀπολογούμενοι, πάλιν μεῖζον τὸ προοίμιον πεποιήκαμεν· ἀλλ' οὐχ ἁπλῶς οὐδὲ εἰκῆ, ἀλλ' ὑπὲρ τῶν μεγίστων ὑμῖν διαλεγόμενοι καὶ ἀναγκαιοτάτων, ἵνα γενναίως ἐλεγχόμενοι φέρωμεν, ἵνα προθύμως ἐλέγχωμεν τοὺς ἁμαρτάνοντας καὶ διορθῶμεν. Ἀνάγκη δὲ λοιπὸν ἀπολογήσασθαι ὑπὲρ τοῦ μήκους, καὶ εἰπεῖν τίνος ἕνεκεν μακρὰ ποιοῦμεν προοίμια. Τίνος οὖν ἕνεκεν τοῦτο ποιοῦμεν; Πλήθει τοσούτῳ διαλεγόμεθα, ἀνθρώποις γυναῖκας ἔχουσιν, οἰκίας προεστηκόσιν, ἐν ἐργασίᾳ καθημερινῇ ζῶσιν, ἐν βιωτικοῖς πράγμασι. Καὶ οὐ τοῦτο μόνον ἐστὶ τὸ δυσχερὲς, ὅτι διηνεκῶς εἰσιν ἠσχολημένοι, ἀλλ' ὅτι καὶ ἅπαξ τῆς ἑβδομάδος αὐτοὺς ἐνταῦθα λαμβάνομεν. Βουλόμενοι τοίνυν εὐσύνοπτα κατασκευάζειν αὐτοῖς τὰ λεγόμενα, διὰ τῶν προοιμίων σαφεστέραν ποιῆσαι τὴν διδασκαλίαν σπουδάζομεν. Ὁ μὲν γὰρ μηδὲν ἔργον ἔχων, ἀλλ' ἀεὶ ταῖς Γραφαῖς προσηλωμένος, οὐ δέεται προοιμίων, οὐ δεῖται κατασκευῆς, ἀλλ' ἀκούσας εὐθέως τοῦ λέγοντος, δέχεται τῶν λεγομένων τὴν διάνοιαν· ἄνθρωπος δὲ τὸν μὲν πλείω χρόνον πράγμασι βιωτικοῖς προσδεδεμένος, ὀλίγον δὲ καὶ βραχὺ ἐνταῦθα παραγενόμενος, ἂν μὴ προοιμίων ἀκούσῃ καὶ κατασκευῆς πλείονος, καὶ πανταχόθεν ἴδῃ προοδοποιηθέντα αὐτῷ τὸν λόγον, οὐδὲν κερδάνας ἀπέρχεται.","english":"For we do not praise and admire Jothor now so much because he corrected Moses, as we are struck with amazement at that holy man, because he was not ashamed to correct him when so many were present, and handed down the event to memory, displaying his philosophy through all things, and because with great excess he trampled on the opinion of the many. 3. But indeed, in defending ourselves concerning our prefaces, we have again made the preface greater; but not simply nor at random, but discoursing to you about the greatest and most necessary matters, so that being nobly reproved we may bear it, so that we may eagerly reprove those who sin and correct them. It is necessary, then, for the rest to defend ourselves concerning the length, and to say for what reason we make long prefaces. For what reason, then, do we do this? We discourse to so great a multitude, men who have wives, who preside over households, who live in daily labor, in worldly affairs. And this is not the only difficulty, that they are continually occupied, but also that we receive them here once a week. Wishing, therefore, to make what is said easy to survey for them, we endeavor through the prefaces to make the teaching clearer. For the man who has no work, but is always fastened to the Scriptures, does not need prefaces, does not need preparation, but having heard the speaker immediately, he receives the thought of what is said; but a man who for the greater part of the time is bound fast to worldly affairs, and who has come here for a little and brief time, unless he hears prefaces and greater preparation, and sees the word prepared beforehand for him from every side, departs having gained nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Οὐ τοῦτο δὲ μόνον ἡμῖν ἐστιν αἴτιον τοῦ μήκους τῶν προοιμίων, ἀλλὰ καὶ ἕτερον οὐκ ἔλαττον τούτου. Τῶν γὰρ πολλῶν τούτων οἱ μὲν παραγίνονται, οἱ δὲ οὐ παραγίνονται πολλάκις. Ἀνάγκη τοίνυν τοὺς μὲν παραγενομένους ἐπαινέσαι, τοὺς δὲ μὴ παραγενομένους μέμψασθαι, ἵνα ἐκεῖνοι μὲν τοῖς ἐπαίνοις σπουδαιότεροι γένωνται, οὗτοι δὲ διὰ τῶν ἐγκλημάτων τὴν ῥᾳθυμίαν ἀποθῶνται. Ἔστι καὶ ἑτέρα χρεία προοιμίων ὑμῖν. Ὑποθέσεως ἁπτόμεθα μακροτέρας πολλάκις, ἢν οὐ δυνατὸν ἐν ἡμέρᾳ μιᾷ πρὸς τέλος ἀγαγεῖν, ἀλλὰ καὶ δευτέρας καὶ τρίτης καὶ τετάρτης ἡμῖν ἔστιν ὅτε ἐξηγήσεως εἰς τὴν αὐτὴν ἐδέησε πραγματείαν. Ἀνάγκη τοίνυν καὶ ταύτῃ τῇ δευτέρᾳ ἡμέρᾳ τὰ τέλη τῆς προτέρας διδασκαλίας ἀναλαβεῖν, ἵν' οὕτως ἁρμοσθὲν τῇ ἀρχῇ τὸ τέλος, σαφεστέραν ποιῇ τοῖς παροῦσι τὴν ἐξήγησιν, καὶ μὴ τῆς ἀκολουθίας ἀπηρτημένος ὁ λόγος ἀφανέστερος ᾖ τοῖς ἀκροαταῖς. Καὶ ἵνα μάθῃς ὅτι χωρὶς προοιμίων εἰσαγόμενος λόγος οὐδενὶ γνώριμος ἔσται, ἰδοὺ χωρὶς προοιμίων αὐτὸν εἰσάγω νῦν πείρας ἕνεκεν. Ἐμβλέψας δὲ αὐτῷ ὁ Ἰησοῦς εἶπε, Σὺ εἶ Σίμων υἱὸς Ἰωνᾶ, σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος. Ὁρᾶτε, μὴ συνίετε τὸ λεχθέν; μὴ ἴστε τὴν ἀκολουθίαν, τίνος ἕνεκεν εἴρηται; ἐπειδὴ χωρὶς προοιμίου αὐτὸ εἰσήγαγον, ταὐτὸν ποιήσας, ὥσπερ ἂν εἴ τις ἄνθρωπον πάντοθεν περιβαλὼν εἰς τὸ θέατρον εἰσαγάγοι. Φέρε οὖν, αὐτὸν λοιπὸν ἐκκαλύψωμεν, τὸ προοίμιον ἀποδόντες αὐτῷ. Περὶ Παύλου δὲ ὁ λόγος ἦν πρώην ἡμῖν ἐνταῦθα, ὅτε περὶ τῶν ὀνομάτων διελεγόμεθα, καὶ","english":"And this is not the only reason for the length of our preambles, but there is another no less than this. For of these many people, some are present and some often are not present. It is necessary, then, to praise those who have come and to censure those who have not come, so that the former may become more zealous through the praises, and the latter may thrust away their carelessness through the reproaches. There is also another use of preambles for you. We often undertake a rather long subject, which it is not possible to bring to completion in one day, but sometimes we have needed a second and third and fourth exposition for the same undertaking. It is necessary, then, on this second day as well to take up the conclusions of the previous teaching, so that the end, fitted to the beginning in this way, may make the exposition clearer for those present, and the discourse, not disconnected from its sequence, may not be more obscure to the hearers. And so that you may learn that a discourse introduced without preambles will be familiar to no one, behold, I introduce it now without preambles for the sake of trial. And Jesus looked at him and said, You are Simon the son of Jonah; you shall be called Cephas, which is translated Peter. Do you see? Do you not understand what was said? Do you not know the sequence, for whose sake it was said? Because I introduced it without a preamble, having done the same as if someone were to wrap a man around on all sides and bring him into the theater. Come then, let us now uncover it, restoring its preamble to it. But the discourse was about Paul here the other day, when we were conversing about names, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"ἐζητοῦμεν, διὰ τί ποτὲ μὲν Σαῦλος, μετὰ δὲ ταῦτα Παῦλος ἐκλήθη. Ἐντεῦθεν ἐξέβημεν εἰς παλαιὰν ἱστορίαν, καὶ τοὺς ἔχοντας ἐπωνυμίας ἐξητάσαμεν ἅπαντας. Εἶτα ἐκεῖθεν καὶ Σίμωνος ἐμνήσθημεν, καὶ τῆς τοῦ Χριστοῦ φωνῆς λεγούσης πρὸς αὐτὸν, Σὺ εἶ Σίμων υἱὸς Ἰωνᾶ, σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος. Εἶδες πῶς τὸ πρὸ μικροῦ δόξαν ἀπορίας γέμειν, γνωριμώτερον ἐγένετο νῦν; Ὥσπερ γὰρ σῶμα κεφαλῆς, καὶ ῥίζης δένδρον, καὶ ποταμὸς δεῖται πηγῆς, οὕτω καὶ προοιμίων λόγος. Ἐπεὶ οὖν ἐστήσαμεν ὑμᾶς ἐπ' αὐτὴν τὴν ἀρχὴν τῆς ὁδοῦ, καὶ τὴν ἀκολουθίαν ἐδείξαμεν, ἁψώμεθα λοιπὸν αὐτοῦ τῆς ἱστορίας τοῦ προοιμίου. Σαῦλος δὲ ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ Κυρίου. Καὶ μὴν ἐν ταῖς Ἐπιστολαῖς Παῦλος καλεῖται· τίνος οὖν ἕνεκεν αὐτοῦ τὴν προσηγορίαν μετέβαλε τὸ Πνεῦμα τὸ ἅγιον; Καθάπερ δεσπότης οἰκέτην πριάμενος, εἶτα βουλόμενος αὐτὸν διδάξαι τὴν δεσποτείαν, μετατίθησιν αὐτοῦ τὸ ὄνομα· οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον ἐποίησε τότε. Καὶ γὰρ ἐξ αἰχμαλωσίας τὸν Παῦλον ἔλαβε, καὶ προσφάτως ἦν τῇ δεσποτείᾳ ταύτῃ προσελθών. Διὰ τοῦτο αὐτοῦ μετέβαλε τὴν προσηγορίαν, ἵνα μάθῃ κἀντεῦθεν τὴν δεσποτείαν ἐκεῖνος. Ὅτι γὰρ ὀνομάτων θέσις δεσποτείας ἐστὶ σύμβολον, μάλιστα μὲν καὶ ἐξ ὧν ποιοῦμεν δῆλον· γνωριμώτερον δὲ ἔσται ἐξ ὧν ἐπὶ τοῦ Ἀδὰμ ἐποίησεν ὁ Θεός. Βουλόμενος γὰρ αὐτὸν διδάξαι, ὅτι πάντων ἐστὶν ἄρχων καὶ δεσπότης, ἤγαγε πρὸς αὐτὸν πάντα τὰ θηρία, Ἰδεῖν τί καλέσει αὐτὰ, δεικνὺς ὅτι τῶν ὀνομάτων ἡ θέσις τὴν δεσποτείαν κυροῖ.","english":"We were asking why at one time he was called Saul, and after this Paul. From here we went out into ancient history, and we examined all those who had surnames. Then from there we also made mention of Simon, and of the voice of Christ saying to him, \"You are Simon, son of Jonah; you shall be called Cephas,\" which is translated Peter. Do you see how what a little while ago seemed to be full of difficulty has now become clearer? For just as a body needs a head, and a tree a root, and a river a spring, so also a discourse needs preambles. Since, then, we have set you at the very beginning of the road, and have shown the sequence, let us now touch on the history of the preamble itself. \"But Saul, still breathing threats and murder against the disciples of the Lord.\" And yet in the Epistles he is called Paul; for what reason, then, did the Holy Spirit change his name? Just as a master who has bought a slave, and then wishes to teach him his ownership, changes his name, so also the Holy Spirit did then. For he took Paul out of captivity, and he had recently come to this ownership. For this reason he changed his name, so that he might learn his ownership from this too. For that the giving of names is a symbol of ownership is clear especially from what we do; but it will be clearer from what God did in the case of Adam. For wishing to teach him that he is ruler and master of all things, he brought all the beasts to him, \"to see what he would call them,\" showing that the giving of names confirms ownership.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Εἰ δὲ βούλοισθε καὶ ἐπ' ἀνθρώπων ἰδεῖν τοῦτο γινόμενον, καὶ μαθεῖν, ὅτι ἔθος πολλάκις τοῖς ἀπὸ αἰχμαλωσίας λαμβάνουσι δούλους μετατιθεῖν αὐτῶν τὰ ὀνόματα, ἀκούσατε τί ἐποίησεν ὁ τῶν Βαβυλωνίων βασιλεύς. Λαβὼν γὰρ οὗτος ἐκ τῆς αἰχμαλωσίας τὸν Ἀνανίαν καὶ Ἀζαρίαν καὶ Μισαὴλ, οὐκ ἀφῆκεν ἐπὶ τῶν προτέρων ὀνομάτων, ἀλλὰ Σεδρὰκ, Μισὰκ, Ἀβδεναγὼ αὐτοὺς ἐκάλεσεν. Ἀλλὰ τίνος ἕνεκεν οὐκ εὐθέως αὐτὸν μετωνόμασεν, ἀλλ' ἀνέμεινε χρόνον γενέσθαι πολύν; Ὅτι εὐθέως εἰ αὐτὸν μετωνόμασε μεταστάντα, οὐκ ἂν ἐγένετο φανερὰ ἡ μεταβολὴ τοῦ Παύλου, καὶ ἡ πρὸς τὴν πίστιν μετάστασις. Ἀλλ' ὅπερ ἐπὶ τῶν οἰκετῶν συμβαίνει, ὅταν φυγόντες εὐθέως ἀμείβωσιν αὐτῶν τὰ ὀνόματα, ἀφανεῖς γίνονται, τοῦτο καὶ ἐπὶ τοῦ Παύλου γέγονεν ἄν· εἰ εὐθέως ἀφεὶς τοὺς Ἰουδαίους καὶ πρὸς ἡμᾶς ἐλθὼν μετωνομάσθη, οὐδεὶς ἂν ἔγνω ὅτι ὁ διώκτης αὐτός ἐστιν ὁ εὐαγγελιστής. Τὸ δὲ σπουδαζόμενον τοῦτο ἦν, μαθεῖν ὅτι ὁ διώκτης αὐτός ἐστι, καὶ ἀπόστολος γέγονε. Τοῦτο γὰρ ἦν ὃ συνεῖχε τοὺς Ἰουδαίους, ὅτι τὸν διδάσκαλον τὸν ὑπὲρ αὐτῶν ἱστάμενον, ηὕρισκον κατ' αὐτῶν ὄντα. Ἵνα οὖν μὴ ἡ τοῦ ὀνόματος ἀθρόα μεταβολὴ ἀποκρύψῃ τὴν μεταβολὴν τῆς προαιρέσεως, ἀφίησιν αὐτὸν μέχρι πολλοῦ τὴν προτέραν ἔχειν προσηγορίαν· ἵν', ὅταν μάθωσι πάντες, ὅτι αὐτός ἐστιν ὁ διώξας τὴν Ἐκκλησίαν ἔμπροσθεν, τότε λοιπὸν γνωρίμου γενομένου πᾶσι, μεταθῇ καὶ τὴν προσηγορίαν. Καὶ ὅτι τοῦτο αἴτιον, ἄκουσον αὐτοῦ λέγοντος· Ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ τῆς Κιλικίας· ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς Ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Παλαιστίνῃ, φησίν.","english":"But if you wish to see this happening also among men, and to learn that it is a custom, when taking slaves from captivity, often to change their names, hear what the king of the Babylonians did. For taking Ananias and Azarias and Misael from the captivity, he did not leave them with their former names, but called them Sedrach, Misach, Abdenago. But for what reason did he not rename him immediately, but waited for much time to pass? Because if he had renamed him immediately upon his transfer, the change of Paul would not have become manifest, nor his transfer to the faith. But just as happens with household slaves, when those who have fled immediately change their names and become unrecognizable, so too would it have happened with Paul: if he had immediately left the Jews and come to us and been renamed, no one would have known that the persecutor himself is the evangelist. But what was earnestly sought was this: to learn that the persecutor himself is the one, and has become an apostle. For this was what held the Jews fast—that the teacher who stood up on their behalf, they found to be against them. In order, therefore, that the sudden change of name might not conceal the change of his purpose, he allows him to keep his former appellation for a long time; so that, when all have learned that he is the one who formerly persecuted the Church, then at last, when he has become known to all, he might also change his appellation. And that this was the reason, hear him saying: I came into the regions of Syria and Cilicia; but I was unknown by face to the churches of Judaea which are in Palestine, he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Εἰ δὲ ταῖς ἐν Παλαιστίνῃ ἠγνοεῖτο ἔνθα διέτριβε, πολλῷ μᾶλλον ταῖς ἀλλαχοῦ κειμέναις. Ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ, φησὶν, οὐχὶ τῷ ὀνόματι. Διὰ τί Ἀγνοούμενος τῷ προσώπῳ; Οὐδεὶς γὰρ οὐδὲ ἰδεῖν αὐτὸν ἐτόλμα τῶν πιστῶν, ἡνίκα ἡμῖν ἐπολέμει· τοσούτου φόνου, τοσαύτης ἔγεμε μανίας. Διὸ πάντες ἀπεπήδων, πάντες ἔφευγον, εἴ που παραγενόμενον εἶδον, καὶ οὐδὲ ἀντιβλέψαι ἐτόλμων· οὕτως ἦν ἐκτεθηριωμένος κατὰ τῶν πιστῶν· μόνον δὲ ἀκούοντες ἦσαν, ὅτι ὁ διώκων ἡμᾶς ποτε, νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει. Ἐπεὶ οὖν τῷ μὲν προσώπῳ αὐτὸν ἠγνόουν, μόνον δὲ ἀκούοντες ἦσαν, εἰ τὸ ὄνομα αὐτοῦ μετεβλήθη εὐθέως, οὐκ ἂν οὐδὲ οἱ ἀκούοντες ἔγνωσαν, ὅτι ὁ διώκων τὴν πίστιν, οὗτος\n\nεὐαγγελίζεται. Ἐπειδὴ γὰρ τὸ πρότερον αὐτοῦ ὄνομα ᾔδεσαν, ὅτι Σαῦλος ἐλέγετο, εἰ μεταβληθεὶς εὐθέως Παῦλος ἐκλήθη, εἶτα ἀπήγγειλάν τινες αὐτοῖς, ὅτι Παῦλος εὐαγγελίζεται, ὁ διώκων τὴν Ἐκκλησίαν, οὐκ ἂν ἔγνωσαν ὅτι οὗτος ἐκεῖνος ἦν, διὰ τὸ μὴ Παῦλον αὐτὸν καλεῖσθαι, ἀλλὰ Σαῦλον. Διὰ τοῦτο ἀφῆκεν αὐτὸν μέχρι πολλοῦ τὴν προτέραν ἔχειν προσηγορίαν, ἵνα πᾶσι γνώριμος γένηται τοῖς πιστοῖς, καὶ τοῖς πόῤῥωθεν οὖσι καὶ οὐχ ἑωρακόσιν αὐτόν.","english":"But if he was unknown in Palestine, where he was spending his time, much more so to the churches situated elsewhere. \"And I was unknown by face,\" he says, \"not by name.\" Why \"unknown by face\"? For none of the faithful even dared to look at him when he was warring against us; so great was the slaughter, so great the madness with which he was filled. Therefore all sprang away, all fled if they saw him present anywhere, and they did not even dare to look him in the face; so savage had he become against the faithful. They only heard that the one who once persecuted us now proclaims the faith which he once ravaged. Since, then, they did not know him by face, but only heard, if his name had been changed at once, not even those who heard would have known that the one who persecuted the faith was this man\n\nproclaiming it. For since they knew his former name, that he was called Saul, if he had been changed and at once called Paul, and then some reported to them that Paul was proclaiming the gospel—the one who persecuted the Church—they would not have known that this was that same man, because he was not called Paul but Saul. For this reason he allowed him to keep his former name for a long time, so that he might become known to all the faithful, both those far off and those who had not seen him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"δʹ. Τίνος μὲν οὖν ἕνεκεν οὐκ εὐθέως μετεβλήθη αὐτοῦ τοὔνομα, ἱκανῶς ἀποδέδεικται. Ἀνάγκη λοιπὸν ἐπ' αὐτὴν ἐλθεῖν τοῦ λόγου τὴν ἀρχήν. Σαῦλος δὲ ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ Κυρίου. Τί ἐστιν, Ἔτι; Τί γὰρ ἐποίησε πρὸ τούτου, ὅτι λέγει, Ἔτι; Τὸ γὰρ, Ἔτι, περὶ ἀνθρώπου πολλὰ κακὰ πεποιηκότος ἔμπροσθεν λέγεται. Τί οὖν ἐποίησε; Τί γὰρ οὐκ ἐποίησεν, εἰπέ μοι, κακόν; Αἱμάτων ἐνέπλησε τὰ Ἱεροσόλυμα τοὺς πιστοὺς ἀναιρῶν, τὴν Ἐκκλησίαν ἐπόρθει, τοὺς ἀποστόλους ἐδίωκε, τὸν Στέφανον ἔσφαξεν, οὐκ ἀνδρῶν, οὐ γυναικῶν ἐφείδετο. Ἄκουσον γοῦν τοῦ μαθητοῦ αὐτοῦ λέγοντος· Σαῦλος δὲ ἐλυμαίνετο τὴν Ἐκκλησίαν, κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας. Οὐδὲ γὰρ ἤρκει αὐτῷ ἡ ἀγορὰ, ἀλλὰ καὶ εἰς τὰς οἰκίας ἐπεπήδα· Κατὰ τοὺς οἴκους γὰρ εἰσπορευόμενος, φησί. Καὶ οὐκ εἶπεν, ἄγων, οὐδὲ, ἕλκων ἄνδρας καὶ γυναῖκας, ἀλλὰ, Σύρων ἄνδρας καὶ γυναῖκας· καθάπερ περὶ θηρίου διαλεγόμενος, Σύρων ἄνδρας καὶ γυναῖκας· καὶ οὐκ ἄνδρας μόνον, ἀλλὰ καὶ γυναῖκας. Οὐδὲ τὴν φύσιν ᾐδεῖτο, οὐδὲ τὸ γένος ἠλέει, οὐδὲ πρὸς τὴν ἀσθένειαν ἀπεκλᾶτο. Ζήλῳ γὰρ, οὐχὶ θυμῷ ταῦτα ἐποίει. Διὰ τοῦτο οἱ μὲν Ἰουδαῖοι τὰ αὐτὰ ποιοῦντες, ἄξιοι κατηγορίας· οὗτος δὲ τὰ αὐτὰ ποιῶν, ἄξιος συγγνώμης. Καὶ γὰρ ἀπ' αὐτῶν ὧν ἐποίουν δῆλοι ἦσαν, ὅτι ἐκεῖνοι μὲν τιμῆς ἕνεκεν καὶ δόξης τῆς παρὰ τῶν πολλῶν ταῦτα ἔπραττον· οὗτος δὲ οὐχ οὕτως, ἀλλὰ τῷ Θεῷ ζηλῶν, εἰ καὶ μὴ κατ' ἐπίγνωσιν· διὰ τοῦτο ἐκεῖνοι τὰς μὲν γυναῖκας ἠφίεσαν, τοῖς δὲ ἀνδράσιν ἐπολέμουν, ἐπειδὴ εἰς ἐκείνους ἑώρων τὴν ἑαυτῶν περιελθοῦσαν τιμήν·","english":"4. Why, then, his name was not changed immediately has been sufficiently demonstrated. It remains now to come to the very beginning of the account. \"But Saul, still breathing threats and murder against the disciples of the Lord.\" What does \"still\" mean? For what had he done before this, that he says \"still\"? For \"still\" is said of a man who has done many evils beforehand. What, then, had he done? What evil, tell me, had he not done? He filled Jerusalem with blood, putting the faithful to death; he ravaged the Church, persecuted the apostles, slaughtered Stephen, spared neither men nor women. At any rate, hear his disciple saying: \"But Saul was ravaging the Church, entering house after house, and dragging off both men and women.\" For the marketplace did not suffice for him, but he even leaped into the houses; for \"entering house after house,\" he says. And he did not say \"leading\" or \"dragging off men and women,\" but \"dragging off men and women,\" as though speaking of a wild beast—\"dragging off men and women\"; and not men only, but women also. He did not respect nature, did not pity the race, was not softened toward weakness. For he did these things out of zeal, not out of anger. Therefore the Jews, doing the same things, are worthy of accusation; but this man, doing the same things, is worthy of pardon. For from the very things they did it was clear that those men did these things for the sake of honor and glory from the many; but this man not so, but zealous for God, even if not according to knowledge. Therefore those men let the women go but warred against the men, since they saw their own honor passing over to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"οὗτος δὲ, ἅτε ζηλοτυπῶν, πρὸς ἅπαντας ἵστατο. Ταῦτ' οὖν ἅπαντα ἐννοήσας ὁ Λουκᾶς, καὶ ὁρῶν αὐτὸν οὔπω κορεννύμενον, ἔλεγε· Σαῦλος δὲ ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ Κυρίου. Οὐκ ἐκόρεσεν αὐτὸν ὁ φόνος Στεφάνου, οὐκ ἐνέπλησεν αὐτοῦ τὴν ἐπιθυμίαν ἡ δίωξις τῆς Ἐκκλησίας, ἀλλὰ περαιτέρω προῄει, καὶ οὐδαμοῦ ἵστατο τῆς μανίας· ζῆλος γὰρ ἦν. Ἀλλ' ἐπανελθὼν ἄρτι ἀπὸ τῆς σφαγῆς Στεφάνου, ἐδίωκε τοὺς ἀποστόλους· καὶ ταὐτὸν ἐποίει, ὥσπερ ἂν εἰ λύκος ἄγριος ἐπιπηδήσας ποίμνῃ προβάτων, καὶ ἀρνίον ἁρπάσας ἐκεῖθεν, καὶ τῷ οἰκείῳ σπαράξας στόματι, θρασύτερος ὑπὸ τῆς ἁρπαγῆς ἐγένετο. Οὕτω καὶ Σαῦλος ἐπεπήδησε τῷ χορῷ τῶν ἀποστόλων, ἥρπασεν ἐκεῖθεν τὸ ἀρνίον τοῦ Χριστοῦ, τὸν Στέφανον διεσπάραξεν, ἐγένετο λοιπὸν ὑπὸ τῆς σφαγῆς ταύτης θρασύτερος. Διὰ τοῦτό φησιν, Ἔτι. Καίτοι τίνα οὐκ ἂν ἐνέπλησεν ὁ φόνος ἐκεῖνος; τίνα οὐκ ἂν κατῄδεσεν ἡ ἐπιείκεια τοῦ σφαττομένου, τὰ ῥήματα ἅπερ λιθαζόμενος ὑπὲρ τῶν λιθαζόντων ηὔχετο, Κύριε, λέγων, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην; Διὰ τοῦτο ὁ διώκτης εὐαγγελιστὴς γέγονεν. Εὐθέως γὰρ μετὰ τὸν φόνον οὗτος μετεβάλλετο, ἐκείνου τῆς φωνῆς ἤκουσεν ὁ Θεός. Καὶ γὰρ ἄξιος ἦν ἀκούεσθαι Στέφανος καὶ διὰ τὴν ἀρετὴν Παύλου τὴν ἐσομένην, καὶ διὰ οἰκείαν ὁμολογίαν, Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. Ἀκουέτωσαν ὅσοι ἐχθροὺς ἔχουσιν, ὅσοι πλεονεκτοῦνται. Κἂν γὰρ μυρία πάθῃς δεινὰ, οὐδέπω ἐλιθάσθης, καθάπερ ὁ Στέφανος. Καὶ ὅρα τί γίνεται. Ἐνεφράττετο μία πηγὴ ἡ τοῦ Στεφάνου, καὶ ἠνοίγετο ἑτέρα μυρίους ἀφιεῖσα ποταμούς.","english":"But he, being jealous, stood against everyone. Luke, therefore, having considered all these things and seeing that he was not yet satisfied, said: \"But Saul, still breathing threats and murder against the disciples of the Lord.\" The murder of Stephen did not satisfy him, the persecution of the Church did not fill his desire, but he went further and nowhere stopped in his madness; for it was zeal. But having just returned from the slaughter of Stephen, he persecuted the apostles; and he did the same as if a wild wolf, leaping upon a flock of sheep and snatching a lamb from there and tearing it with its own mouth, became bolder from the snatching. So also Saul leaped upon the choir of the apostles, snatched from there the lamb of Christ, tore Stephen apart, and became thereafter bolder from this slaughter. Therefore he says, \"still.\" And yet whose desire would that murder not have filled? Whom would not the meekness of the one being slaughtered have shamed—the words which, while being stoned, he prayed for those stoning him, saying, \"Lord, do not hold this sin against them\"? Therefore the persecutor became an evangelist. For immediately after the murder he was changed; God heard that voice. For Stephen was worthy to be heard both because of the virtue Paul would later have and because of his own confession: \"Lord, do not hold this sin against them.\" Let those who have enemies hear this, those who are wronged. For even if you suffer countless terrible things, you have not yet been stoned, as Stephen was. And see what happens. One spring, that of Stephen, was stopped up, and another was opened, sending forth ten thousand rivers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Ἐπειδὴ γὰρ ἐσίγησε τὸ στόμα Στεφάνου, ἤχησεν εὐθέως ἡ σάλπιγξ τοῦ Παύλου. Οὕτως οὐδέποτε ὁ Θεὸς εἰς τέλος ἐγκαταλιμπάνει τοὺς\n\nαὐτῷ προστρέχοντας, ἀλλὰ μείζονα ὧν ἀποστεροῦσιν οἱ ἐχθροὶ δίδωσιν αὐτὸς τὰ δῶρα. Οὐ γὰρ τοιοῦτον ἐξέβαλον ἀπὸ τῆς φάλαγγος στρατιώτην ἐκεῖνοι, οἷον ἀντεισήγαγεν ὁ Χριστός. Σαῦλος δὲ ἔτι. Καὶ ἄλλο τι δηλοῖ τὸ, Ἔτι, τοῦτο· οἷον, ὅτι ἔτι μαινόμενον, ἔτι ἀγριαίνοντα, ἔτι ἐν ἀκμῇ τοῦ θυμοῦ ὄντα, ἔτι τῷ φόνῳ ζέοντα ἐπεσπάσατο ὁ Χριστός. Οὐδὲ γὰρ ἀνέμεινε λῆξαι τὸ νόσημα, καὶ σβεσθῆναι τὸ πάθος, καὶ πραότερον γενέσθαι τὸν ἄγριον, καὶ οὕτως εἵλκυσεν· ἀλλ' ἐν αὐτῇ τῇ ἀκμῇ τῆς μανίας αὐτὸν ἐχειρώσατο, ἵνα δείξῃ τὴν ἑαυτοῦ δύναμιν, ὅτι ἐν μέσῃ τῇ βακχείᾳ τότε ἐκείνῃ ζέοντος ἔτι τοῦ θυμοῦ κρατεῖ καὶ περιγίνεται τοῦ διώκτου. Καὶ γὰρ ἰατρὸν τότε θαυμάζομεν μάλιστα, ὅταν δυνηθῇ τὸν πυρετὸν αἰρόμενον καὶ τὴν φλόγα τοῦ νοσήματος οὖσαν ἐν ἄκρᾳ σφοδρότητι κατασβέσαι καὶ παντελῶς ἀφανίσαι· ὃ καὶ ἐπὶ τοῦ Παύλου γέγονεν. Ἐν ἀκμῇ γὰρ αὐτὸν ὄντα τῆς φλογὸς, ὥσπερ τις δρόσος ἄνωθεν κατενεχθεῖσα, ἡ φωνὴ τοῦ Κυρίου τοῦ νοσήματος ἀπήλλαξε παντελῶς. Σαῦλος δὲ ἔτι ἐμπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ Κυρίου, ἀφῆκε τὸ πλῆθος, καὶ τοῖς ἄρχουσι λοιπὸν ἐπεπήδα. Ὥσπερ γὰρ ὁ δένδρον βουλόμενος ἐκτεμεῖν, τοὺς κλάδους ἀφεὶς, κάτωθεν ἐκκόπτει τὴν ῥίζαν, οὕτω δὴ καὶ οὗτος ἐπὶ τοὺς μαθητὰς ἦλθε, τὴν ῥίζαν τοῦ κηρύγματος βουλόμενος ἀνελεῖν. Ἀλλὰ οὐκ ἦσαν ῥίζαι τοῦ κηρύγματος οἱ μαθηταὶ, ἀλλ' ὁ τῶν μαθητῶν Δεσπότης. Διὰ τοῦτο καὶ ἔλεγεν· Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα.","english":"For when Stephen's mouth fell silent, Paul's trumpet immediately sounded. Thus God never abandons to the end those who run to him, but he himself gives gifts greater than those of which the enemies deprive them. For they did not cast out of the ranks such a soldier as Christ brought in to replace him. \"But Saul, still.\" And the word \"still\" reveals something else as well: namely, that Christ drew him to himself while he was still raging, still savage, still at the peak of his fury, still boiling with murder. For he did not wait for the disease to subside, the passion to be quenched, and the wild man to become gentler, and then draw him; but at the very peak of his madness he subdued him, in order to show his own power, that in the midst of that very frenzy, while his fury was still boiling, he prevails and gets the better of the persecutor. For we marvel at a physician most of all when he is able to extinguish and utterly wipe out a fever that is rising and the flame of a disease at its utmost intensity; and this is what happened in Paul's case. For while he was at the peak of the flame, the voice of the Lord, like a dew sent down from above, completely freed him from the disease. \"But Saul, still breathing threats and murder against the disciples of the Lord,\" he left the crowd and now sprang upon the rulers. For just as one who wishes to cut down a tree leaves the branches and cuts the root from below, so too this man came against the disciples, wishing to destroy the root of the preaching. But the disciples were not the root of the preaching; the Master of the disciples was. Therefore he also said: \"I am the vine, you are the branches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Ἐκείνη δὲ ἀκαταγώνιστος ἡ ῥίζα. Διὰ τοῦτο ὅσῳ πλείονα ἐξέτεμνον κλήματα, τοσούτῳ καὶ πλείονα καὶ μείζονα πάλιν ἐβλάστανεν. Ἐξετμήθη γοῦν Στέφανος, καὶ ἀνεβλάστησε Παῦλος καὶ οἱ διὰ Παύλου πιστεύσαντες. Ἐγένετο δὲ, φησὶν, ἐν τῷ ἐγγίζειν αὐτὸν τῇ Δαμασκῷ, ἐξαίφνης περιήστραψεν αὐτὸν φῶς ἐκ τοῦ οὐρανοῦ, καὶ πεσὼν ἐπὶ τῆς γῆς ἤκουσε φωνὴν λέγουσαν αὐτῷ, Σαῦλε, Σαῦλε, τί με διώκεις; Τίνος ἕνεκεν οὐχὶ πρῶτον ἡ φωνὴ ἠνέχθη, ἀλλὰ πρότερον φῶς αὐτὸν περιήστραψεν; Ἵνα μεθ' ἡσυχίας ἀκούσῃ τῆς φωνῆς. Ἐπειδὴ γὰρ ὁ πρός τι πρᾶγμα τεταμένος καὶ θυμοῦ πλήρης ὢν, κἂν μυρίοι καλῶσιν, οὐκ ἐπιστρέφεται, ὅλος τῆς προκειμένης ὑποθέσεως ὤν· ἵνα μὴ καὶ ἐπὶ Παύλου τοῦτο γένηται, καὶ μεθύων τῇ μανίᾳ τῶν γεγενημένων παραπέμψηται τὴν φωνὴν, ἢ μηδὲ ἀκούσῃ τὴν ἀρχὴν, τὴν διάνοιαν ἅπασαν πρὸς τὴν λεηλασίαν ἐκείνην ἔχων, πρότερον διὰ τοῦ φωτὸς πηρώσας αὐτοῦ τοὺς ὀφθαλμοὺς, καὶ τὸν θυμὸν καταστείλας, καὶ σβέσας ἅπαντα τῆς ψυχῆς τὸν θόρυβον, καὶ πολλὴν ἐν τῇ διανοίᾳ γαλήνην ποιήσας, οὕτω τὴν φωνὴν ἀφῆκεν, ἵνα κατενεχθείσης τῆς ἀλαζονείας σώφρονι τῷ λογισμῷ προσέχῃ τοῖς λεγομένοις λοιπόν. Σαῦλε, Σαῦλε, τί με διώκεις; Οὐ τοσοῦτον ἐγκαλοῦντός ἐστιν, ὅσον ἀπολογουμένου. Τί με διώκεις; Τί μικρὸν ἢ μέγα ἐγκαλεῖν ἔχων ἐμοί; τί παρ' ἐμοῦ ἠδικημένος; ὅτι τοὺς νεκροὺς ὑμῶν ἀνέστησα; ὅτι τοὺς λεπροὺς ἐκάθηρα; ὅτι τοὺς δαίμονας ἀπήλασα; Ἀλλὰ διὰ ταῦτα προσκυνεῖσθαί με, οὐχὶ διώκεσθαι ἔδει. Καὶ ἵνα μάθῃς, ὅτι τὸ, Τί με διώκεις;","english":"But that root was invincible. Therefore, the more branches they cut off, the more and greater branches it put forth again. Stephen, at any rate, was cut off, and Paul sprouted, along with those who came to believe through Paul. And it came to pass, it says, as he drew near to Damascus, that suddenly a light from heaven shone around him, and falling to the ground he heard a voice saying to him, Saul, Saul, why do you persecute me? For what reason was the voice not brought first, but rather a light shone around him beforehand? So that he might hear the voice in quiet. For since a man who is strained toward some task and full of rage, even if countless people call him, does not turn back, being wholly absorbed in the business at hand—so that this would not happen in Paul's case too, and he, drunk with frenzy, might let the voice pass by, or not even hear it at the outset, having his whole mind fixed on that plundering—first, by blinding his eyes with the light, and calming his rage, and quenching all the tumult of his soul, and producing great calm in his mind, he then let the voice go forth, so that, once his arrogance had been brought down, he might with sober reasoning attend to what was being said thereafter. Saul, Saul, why do you persecute me? This is not so much the language of one accusing as of one defending himself. Why do you persecute me? What small or great thing do you have to charge against me? In what have you been wronged by me? Because I raised your dead? Because I cleansed your lepers? Because I drove out the demons? But for these things I ought to have been worshiped, not persecuted. And so that you may learn that the words, Why do you persecute me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"ἀπολογουμένου μᾶλλόν ἐστιν, ἄκουσον πῶς καὶ ὁ Πατὴρ αὐτοῦ πρὸς τοὺς Ἰουδαίους τούτῳ κέχρηται τῷ ῥήματι. Ὥσπερ γὰρ οὗτος λέγει, Σαῦλε, Σαῦλε, τί με διώκεις; οὕτω κἀκεῖνος πρὸς τοὺς Ἰουδαίους φησί· Λαός μου, τί ἐποίησά σοι, ἢ τί ἐλύπησά σε; Σαῦλε, Σαῦλε, τί με διώκεις; Ἰδοὺ κεῖσαι πρηνὴς, ἰδοὺ δέδεσαι χωρὶς ἁλύσεως. Ὥσπερ οὖν ὅταν δεσπότης οἰκέτην πολλὰ περιφεύγοντα καὶ μυρία ἐργαζόμενον δεινὰ λαβὼν ὑπὸ χεῖρας, καὶ δήσας λέγοι πρὸς αὐτὸν δεδεμένον, Τί σοι βούλει ποιήσω νῦν; ἰδοὺ γέγονας ὑποχείριος· οὕτω καὶ ὁ Χριστὸς τὸν Παῦλον λαβὼν, ῥίψας πρηνῆ, καὶ ὁρῶν τρέμοντα καὶ δεδοικότα καὶ οὐδὲν ἐργάζεσθαι δυνάμενον, φησί· Σαῦλε, Σαῦλε, τί με διώκεις; Ποῦ οὖν ὁ θυμὸς ἐκεῖνος οἴχεται; ποῦ δὲ ἡ μανία; ποῦ δὲ ὁ ζῆλος ὁ ἄκαιρος; ποῦ τὰ δεσμὰ καὶ αἱ περιδρομαί; ποῦ δὲ ἡ ἀγριότης ἐκείνη; Ἀκίνητος μὲν ἔσῃ νῦν, καὶ οὐδὲ ἰδεῖν τὸν διωκόμενον δύνασαι·\n\nκαὶ ὁ σπεύδων καὶ πανταχοῦ περιτρέχων, χειραγωγοῦ χρείαν ἔχεις νῦν. Διὰ γὰρ τοῦτο καὶ νῦν φησιν αὐτῷ, Τί με διώκεις; ἵνα μάθῃ ὅτι καὶ ἐν τῷ πρὸ τούτου χρόνῳ ἑκὼν αὐτῷ συνεχώρει· ὅτι οὔτε ἐκεῖνα ἀσθενείας ἦν, οὔτε ταῦτα ὠμότητος, ἀλλὰ καὶ ἐκεῖνα φιλανθρωπίας, καὶ ταῦτα κηδεμονίας. Τί οὖν ὁ Παῦλος, Τίς εἶ, Κύριε; Ἐπέγνω τὴν δεσποτείαν ἀπὸ τῆς συγχωρήσεως, ἔμαθε τὴν δύναμιν ἀπὸ τῆς τότε πηρώσεως, ὁμολογεῖ λοιπὸν τὴν ἐξουσίαν. Τίς εἶ, Κύριε; Εἶδες ψυχὴν εὐγνώμονα; εἶδες διάνοιαν ἐλευθερίας γέμουσαν; εἶδες συνειδὸς ἀδέκαστον; Οὐκ ἀντέτεινεν, οὐκ ἐφιλονείκησεν, ἀλλ' ἔγνω τὸν Δεσπότην εὐθέως.","english":"It is rather the language of one making a defense. Hear how his Father also uses this word to the Jews. For just as this one says, “Saul, Saul, why do you persecute me?” so too that one says to the Jews: “My people, what have I done to you, or in what have I grieved you?” “Saul, Saul, why do you persecute me? Behold, you lie prone; behold, you are bound without chains.” Just as when a master, taking in hand a servant who has fled much and done countless terrible things, and having bound him, says to him while bound, “What do you wish me to do to you now? Behold, you have become subject to my hand,” so too Christ, having taken Paul, having cast him prone, and seeing him trembling and afraid and able to do nothing, says, “Saul, Saul, why do you persecute me?” Where then has that fury gone? Where the madness? Where the untimely zeal? Where the bonds and the running about? Where that savagery? You shall now be motionless, and you are not even able to see the one you are persecuting;\n\nand you who were hastening and running about everywhere now need someone to lead you by the hand. For this reason he also says to him now, “Why do you persecute me?” so that he may learn that even in the time before this he was willingly conceding to him; that neither those things were of weakness, nor these of cruelty, but both those were of loving-kindness and these of providential care. What then does Paul say? “Who are you, Lord?” He recognized the mastery from the forgiveness, he learned the power from the blinding at that time, and for the rest he acknowledges the authority. “Who are you, Lord?” Did you see a grateful soul? Did you see a mind full of freedom? Did you see a conscience uncorrupted? He did not resist, he did not strive, but he knew the Master immediately.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Οὐ καθάπερ Ἰουδαῖοι νεκροὺς ὁρῶντες ἀνισταμένους, πηροὺς ἀναβλέποντας, λεπροὺς καθαιρομένους, οὐ μόνον οὐ προσέτρεχον τῷ ταῦτα ποιοῦντι, ἀλλὰ καὶ πλάνον αὐτὸν ἐκάλουν, καὶ πάντα τρόπον ἐπιβουλῆς ἐκίνουν· ἀλλ' οὐχ ὁ Παῦλος οὕτως, ἀλλ' εὐθέως μετετίθετο. Τί οὖν ὁ Χριστός; Ἐγώ εἰμι Ἰησοῦς, ὃν σὺ διώκεις. Καὶ διὰ τί μὴ εἶπεν, Ἐγώ εἰμι Ἰησοῦς ὁ ἀναστὰς, ἐγώ εἰμι Ἰησοῦςἐν δεξιᾷ τοῦ Θεοῦ καθήμενος, ἀλλ', Ἐγώ εἰμι Ἰησοῦς, ὃν σὺ διώκεις; Ἵνα πλήξῃ αὐτοῦ τὴν διάνοιαν, ἵνα κατανύξῃ αὐτοῦ τὴν ψυχήν. Ἄκουσον γοῦν Παύλου μετὰ πολλοὺς τοὺς χρόνους καὶ μυρία κατορθώματα τοῦτο θρηνοῦντος· Ἐγὼ γάρ εἰμι, φησὶν, ὁ ἐλάχιστος πάντων τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν Ἐκκλησίαν. Εἰ δὲ μετὰ μυρία κατορθώματα καὶ τοσούτους χρόνους τοῦτο ἐπένθει, τί εἰκὸς ἦν αὐτὸν παθεῖν κατὰ τὸν καιρὸν ἐκεῖνον, κατόρθωμα μὲν οὐδέπω οὐδὲν ἔχοντα, τὴν δὲ δίωξιν ἑαυτῷ συνειδότα, καὶ τῆς φωνῆς ἐκείνης ἀκούοντα; εʹ. Ἀλλ' ἐπιφύονται ἡμῖν ἐνταῦθα· ὑμεῖς δὲ μὴ ἀποκάμητε, κἂν ἑσπέρα καταλάβοι· ὑπὲρ γὰρ τοῦ Παύλου πᾶς ἡμῖν ὁ λόγος, Παύλου τοῦ τριετίαν νύκτα καὶ ἡμέραν τοὺς μαθητὰς διδάσκοντος. Ἐπιφύονται τοίνυν τινὲς ἐνταῦθα, καὶ λέγουσι· Καὶ τί μέγα, ὅτι Παῦλος προσῆλθε; καὶ γὰρ μονονουχὶ ὥσπερ σχοῖνον περιβαλὼν αὐτοῦ τῷ τραχήλῳ ὁ Θεὸς τὴν φωνὴν ἐκείνην, οὕτως αὐτὸν εἵλκυσε πρὸς ἑαυτόν. Προσέχετε μετὰ ἀκριβείας.","english":"Was it not just as the Jews, seeing the dead raised, the blind receiving sight, the lepers cleansed, not only did not run to the one doing these things, but even called him a deceiver and stirred up every manner of plot against him? But Paul was not like this; rather, he was immediately changed. What then does Christ say? \"I am Jesus, whom you are persecuting.\" And why did he not say, \"I am Jesus who rose again, I am Jesus seated at the right hand of God,\" but rather, \"I am Jesus, whom you are persecuting\"? So that he might strike his mind, so that he might pierce his soul. Listen, then, to Paul after many years and countless achievements lamenting this: \"For I am,\" he says, \"the least of all the apostles, who am not worthy to be called an apostle, because I persecuted the Church.\" But if after countless achievements and so many years he grieved over this, what was it likely he suffered at that time, having as yet no achievement at all, but conscious within himself of the persecution, and hearing that voice? 5. But here some raise objections against us; but do not you grow weary, even if evening overtakes us; for our whole discourse is on behalf of Paul, Paul who for three years taught the disciples night and day. Some, then, raise objections here, and say: And what is so great about the fact that Paul came? For God, all but throwing that voice like a noose around his neck, thus drew him to himself. Pay close attention.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Καὶ γὰρ καὶ πρὸς Ἕλληνας κοινὸς ἡμῖν οὗτος ὁ λόγος, καὶ πρὸς Ἰουδαίους, οἳ τῆς οἰκείας ἀπιστίας προκάλυμμα νομίζουσιν εἶναι τὸ τοῦ δικαίου κατηγορεῖν, οὐκ εἰδότες ὅτι διπλῆν ἁμαρτάνουσιν ἁμαρτίαν, τήν τε οἰκείαν οὐκ ἀποτιθέμενοι πλάνην, καὶ τὸν ἅγιον τοῦ Θεοῦ τοιαύταις αἰτίαις ὑποβάλλειν ἐπιχειροῦντες. Ἀλλ' ἡμεῖς ὑπὲρ αὐτοῦ τὴν ἀπολογίαν τῇ τοῦ Θεοῦ χάριτι ποιησόμεθα. Τίς οὖν ἐστιν ἡ κατηγορία; Ἀνάγκῃ, φησὶν, αὐτὸν ἐπεσπάσατο ὁ Θεός. Ποίᾳ ἀνάγκῃ, ἄνθρωπε; Ἐκάλεσεν αὐτὸν ἄνωθεν. Ὅλως πιστεύεις, ὅτι ἐκάλεσεν αὐτὸν ἄνωθεν; Οὐκοῦν καὶ σὲ καλεῖ τήμερον δι' ἐκείνης τῆς φωνῆς, ἀλλ' οὐχ ὑπακούεις. Ὁρᾷς ὅτι οὐχὶ ἀνάγκης ἦν τὸ πρᾶγμα; Εἰ γὰρ ἀνάγκη ἦν, καὶ σὲ ἔδει ὑπακούειν· εἰ δὲ σὺ οὐχ ὑπακούεις, εὔδηλον ὅτι κἀκεῖνος ἐκ προαιρέσεως ὑπήκουσε. Καὶ ἵνα μάθητε ὅτι πολὺ μὲν εἰς τὴν Παύλου σωτηρίαν ἡ κλῆσις, καθάπερ καὶ εἰς τὴν τῶν ἄλλων ἁπάντων ἀνθρώπων, οὐ μὴν ἔρημον αὐτὸν ἀφῆκεν εἶναι τῶν οἰκείων κατορθωμάτων καὶ τῶν διὰ τὴν βούλησιν ἐπαίνων, οὐδὲ ἐλυμήνατο αὐτοῦ τὸ αὐτεξούσιον, ἀλλ' ἑκὼν προσῆλθεν οὗτος καὶ ἐξ οἰκείας εὐγνωμοσύνης, ἐξ ἑτέρου παραδείγματος τοῦτο ποιήσω φανερόν. Ἤκουσαν οἱ Ἰουδαῖοι φωνῆς ἄνωθεν φερομένης, οὐχὶ τοῦ Υἱοῦ, ἀλλὰ τοῦ Πατρὸς, περὶ τοῦ Χριστοῦ λεγούσης περὶ τῶν Ἰορδανίων ῥείθρων, Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, καὶ λέγουσιν ἐκεῖνοι Οὗτός ἐστιν ὁ πλάνος. Εἶδες φανερὸν πόλεμον; εἶδες δήλην μάχην; εἶδες ὅτι πανταχοῦ εὐγνωμοσύνης χρεία, καὶ ψυχῆς ἀδεκάστου, καὶ μὴ προκατειλημμένης πάθει; Ἰδοὺ καὶ ἐκεῖ φωνὴ, ἐνταῦθα φωνή· ἀλλ' ὁ μὲν ἐπείθετο, οἱ δὲ ἀντέλεγον.","english":"For this argument of ours is also common to us against both Greeks and Jews, who think it a cover for their own unbelief to accuse the righteous man, not knowing that they sin a twofold sin, both in not laying aside their own error and in attempting to subject the holy one of God to such charges. But we, by the grace of God, will make the defense on his behalf. What, then, is the accusation? By necessity, they say, God drew him. By what necessity, O man? He called him from above. Do you altogether believe that he called him from above? Then he calls you also today through that voice, but you do not obey. Do you see that the matter was not of necessity? For if it was of necessity, you too ought to obey; but if you do not obey, it is evident that he also obeyed by free choice. And so that you may learn that the calling contributed much to Paul's salvation, just as also to that of all other men, yet it did not leave him destitute of his own achievements and of the praises that come from his will, nor did it impair his free will, but he came willingly and from his own good disposition—I will make this clear from another example. The Jews heard a voice borne from above, not of the Son but of the Father, speaking concerning Christ at the streams of the Jordan: This is my beloved Son; and they say, This is the deceiver. Did you see the open war? Did you see the manifest battle? Did you see that everywhere there is need of good disposition, and of a soul unbiased and not preoccupied by passion? Behold, there also a voice, here a voice; but he was persuaded, while they contradicted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Καὶ οὐχὶ φωνὴ μόνον, ἀλλὰ καὶ τὸ Πνεῦμα ἐν εἴδει περιστερᾶς. Ἐπειδὴ γὰρ ἐβάπτιζε μὲν Ἰωάννης, ἐβαπτίζετο δὲ ὁ Χριστὸς, ἵνα μὴ τῷ ἀνθρωπίνῳ σχήματι προσέχοντες, τὸν βαπτίζοντα μείζονα τοῦ\n\nβαπτιζομένου εἶναι νομίσωσιν, ἦλθεν ἡ φωνὴ τοῦτον ἀπ' ἐκείνου διαιροῦσα. Καὶ ἐπειδὴ ἄδηλον ἦν περὶ τίνος ἔλεγεν ἡ φωνὴ ὅπερ ἔλεγεν, ἦλθε καὶ τὸ Πνεῦμα τὸ ἅγιον ἐν εἴδει περιστερᾶς, τὴν φωνὴν ἐπὶ τὴν κεφαλὴν ἕλκον τοῦ Χριστοῦ. Ἀλλ' ὅμως καὶ διὰ φωνῆς αὐτὸν ἐκήρυξε, καὶ διὰ τοῦ Πνεύματος ἔδειξε, καὶ μετὰ τοῦτο καὶ Ἰωάννης ἐβόα, ὅτι Οὐκ εἰμὶ ἱκανὸς αὐτοῦ λῦσαι τὸν ἱμάντα τοῦ ὑποδήματος· καὶ μυρία ἕτερα καὶ διὰ ῥημάτων, καὶ διὰ πραγμάτων μαρτύρια ἐγένετο, καὶ πρὸς ἅπαντα ἀπετυφλώθησαν· μᾶλλον δὲ πάντα μὲν συνεώρων, οὐδενὶ δὲ τῶν λεγομένων, οὐδὲ τῶν πραττομένων ἐπείθοντο, τῇ μανίᾳ τῆς παρὰ τῶν πολλῶν δόξης προκατειλημμένοι τὴν διάνοιαν. Ὅπερ οὖν καὶ ὁ εὐαγγελιστής φησιν, ὅτι πολλοὶ τῶν Ἰουδαίων ἐπίστευσαν εἰς αὐτὸν, διὰ δὲ τοὺς ἄρχοντας οὐχ ὡμολό γουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται. Καὶ αὐτὸς δὲ ὁ Χριστὸς ἔλεγε, Πῶς δύνασθε πιστεύειν, δόξαν παρὰ ἀλλήλων λαμβάνοντες; καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες; Ἀλλ' οὐχ ὁ Παῦλος οὕτως, ἀλλὰ μιᾶς μόνης ἀκούσας φωνῆς αὐτοῦ τοῦ διωκομένου, εὐθέως προσέδραμεν, εὐθέως ὑπήκουσε, καὶ πολλὴν ἐπεδείξατο τὴν μεταβολήν. Εἰ δὲ μὴ ἀπεκάμετε τῷ μήκει τῶν εἰρημένων, ἔτι εἰς ἐγγύτερον παράδειγμα ἄγω τὸν λόγον. Καὶ γὰρ καὶ τοῦ Υἱοῦ ἤκουσαν, καὶ οὕτως ἤκουσαν ὡς Παῦλος ἤκουσε, καὶ ἐν καιρῷ τοιούτῳ ἤκουσαν, οἵῳ Παῦλος ἤκουσε, καὶ οὐδὲ οὕτως ἐπίστευσαν.","english":"And not only a voice, but also the Spirit in the form of a dove. For since John was baptizing and Christ was being baptized, lest those who fixed their attention on the human figure should suppose that the one baptizing was greater than the one being baptized, the voice came, separating this one from that one. And since it was unclear about whom the voice was speaking what it spoke, the Holy Spirit also came in the form of a dove, drawing the voice to the head of Christ. But nevertheless he proclaimed him both through the voice and showed him through the Spirit, and after this John also cried out, \"I am not worthy to loose the strap of his sandal\"; and countless other testimonies came about both through words and through deeds, and they were blinded to them all—or rather, they saw them all, yet were persuaded by none of the things said or done, their mind preoccupied beforehand by the madness of the opinion held by the many. Which indeed the evangelist also says, that many of the Jews believed in him, but because of the rulers they did not confess, lest they be put out of the synagogue. And Christ himself also said, \"How can you believe, receiving glory from one another, and not seeking the glory that comes from the only God?\" But Paul was not like this; rather, having heard a single voice of the one who was being persecuted, he immediately ran to him, immediately obeyed, and displayed a great change. And if you were not weary at the length of what has been said, I would bring the argument to an even closer example. For they also heard the Son, and they heard as Paul heard, and they heard at such a time as Paul heard, and not even so did they believe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Καθάπερ γὰρ Παῦλος ὅτε ἐμαίνετο, ὅτε ἠγριαίνετο, ὅτε ἐπολέμει τοῖς μαθηταῖς, ἤκουσε τῆς φωνῆς, οὕτω καὶ Ἰουδαῖοι. Ποῦ, καὶ πότε; Ἐξῆλθον ἐν τῇ νυκτὶ μετὰ φανῶν καὶ λαμπάδων εἰς τὴν σύλληψιν αὐτοῦ· ἐνόμιζον γὰρ ἀνθρώπῳ ψιλῷ ἐπιτίθεσθαι. Βουλόμενος τοίνυν αὐτοὺς διδάξαι τὴν δύναμιν τὴν ἑαυτοῦ, καὶ ὅτι Θεός ἐστι, καὶ πρὸς κέντρα λακτίζουσι, λέγει αὐτοῖς, Τίνα ζητεῖτε; Ἔμπροσθεν αὐτοῦ καὶ πλησίον εἱστήκεισαν, καὶ οὐχ ἑώρων αὐτόν· ἀλλ' αὐτὸς ὁ ζητούμενος αὐτοὺς ἐχειραγώγει πρὸς τὴν εὕρεσιν τὴν ἑαυτοῦ, ἵνα μάθωσιν, ὅτι οὐκ ἄκων ἐπὶ τὸ πάθος ἔρχεται, ὅτι, εἰ μὴ ἐβούλετο συγχωρῆσαι, οὐκ ἂν περιεγένοντο. Πῶς γὰρ, οἱ μηδὲ εὑρεῖν αὐτὸν δυνηθέντες; Τί λέγω, εὑρεῖν αὐτὸν μὴ δυνηθέντες; Ἀλλ' οὔτε ἰδεῖν αὐτὸν παρόντα ἴσχυσαν· οὐ μόνον δὲ παρόντα οὐκ ἴσχυσαν ἰδεῖν, ἀλλὰ καὶ ἐρωτῶντι ἀποκρινόμενοι, οὐδὲ οὕτως ᾔδεσαν ὅστις ποτὲ ἦν ὁ παρών· οὕτω μεθ' ὑπερβολῆς ἁπάσης ἀπετύφλωσεν αὐτῶν τοὺς ὀφθαλμούς. Καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ὑπτίους ἔῤῥιψεν αὐτοὺς τῇ φωνῇ· εἰπόντος γὰρ, Τίνα ζητεῖτε, ἀπῆλθον πάντες εἰς τὰ ὀπίσω ἀπὸ τῆς φωνῆς ταύτης. Ὥσπερ γὰρ τὸν Παῦλον ἡ φωνὴ κατέβαλε, καὶ πρηνῆ κεῖσθαι ἐποίησεν, οὕτω καὶ τούτους ἡ φωνὴ πάντας ἔῤῥιψεν ὑπτίους· καὶ ὥσπερ οὗτος οὐκ ἔβλεπε τὸν διωκόμενον ὑπ' αὐτοῦ, οὕτως ἐκεῖνοι οὐκ ἔβλεπον τὸν ζητούμενον ὑπ' αὐτῶν· ὥσπερ οὗτος ἐν τῷ καιρῷ τῆς μανίας ἀπετυφλώθη, κἀκεῖνοι ἐν αὐτῷ τῷ καιρῷ τῆς μανίας ἀπετυφλώθησαν. Καὶ γὰρ ἐκεῖνος, ὅτε ἐπορεύετο δῆσαι τοὺς μαθητὰς, καὶ οὗτοι, ὅτε ἐξῆλθον δῆσαι τὸν Χριστὸν, ταὐτὰ ἔπαθον. Καὶ ἐκεῖ δεσμὰ, καὶ ἐνταῦθα δεσμά·","english":"For just as Paul, when he was raging, when he was savage, when he was warring against the disciples, heard the voice, so also did the Jews. Where, and when? They went out at night with torches and lamps for his arrest; for they supposed they were setting upon a mere man. Wishing, then, to teach them his own power, and that he is God, and that they were kicking against the goads, he says to them, Whom do you seek? They had stood before him and near him, and they did not see him; but he himself, the one being sought, led them by the hand to his own discovery, so that they might learn that he does not come to the passion unwillingly, that, if he had not wished to permit it, they would not have prevailed. For how could they, who were not even able to find him? What do I say, not able to find him? But they were not able even to see him when present; and not only were they not able to see him when present, but even when answering him who asked, not even so did they know who ever it was who was present; so exceedingly did he blind their eyes. And not this only, but he also threw them backwards by his voice; for when he said, Whom do you seek, they all went backwards from this voice. For just as the voice cast Paul down and made him lie prone, so also did the voice throw all these backwards; and just as he did not see the one being persecuted by him, so those did not see the one being sought by them; just as he was blinded in the time of his madness, so also were those blinded in that very time of madness. For both he, when he went to bind the disciples, and these, when they went out to bind Christ, suffered the same things. And there were bonds there, and bonds here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"καὶ ἐκεῖ δίωξις, καὶ ἐνταῦθα δίωξις· καὶ ἐκεῖ πήρωσις, καὶ ἐνταῦθα πήρωσις· καὶ ἐκεῖ φωνὴ, καὶ ἐνταῦθα φωνή· καὶ ὁμοία τῆς τοῦ Χριστοῦ δυνάμεως ἡ ἔνδειξις, ὅμοια τὰ φάρμακα, ἀλλ' οὐχ ὁμοία ἡ διόρθωσις· οἱ γὰρ κάμνοντες πολλὴν εἶχον διαφοράν. Τί γὰρ ἀναισθητότερον, τί δὲ ἀγνωμονέστερον ἐκείνων; Ἔπεσον ὀπίσω, καὶ πάλιν ἀνέστησαν, καὶ πάλιν ἐπέθεντο. Ἆρα τῶν λίθων οὐκ ἦσαν ἀναισθητότεροι; Καὶ ἵνα μάθωσιν, ὅτι οὗτός ἐστιν ὁ εἰπὼν αὐτοῖς, Τίνα ζητεῖτε; καὶ ῥίψας ὀπίσω αὐτοὺς, λέγει αὐτοῖς πάλιν, ὅτε ἀνέστησαν, Τίνα ζητεῖτε; καὶ λέγουσιν, Ἰησοῦν· λέγει αὐτοῖς, Εἶπον ὑμῖν, ὅτι ἐγώ εἰμι· μονονουχὶ λέγων, Μάθετε ὅτι καὶ ὁ πρὸ τούτου εἰπὼν, Τίνα ζητεῖτε; καὶ ῥίψας ὑμᾶς, ἐγώ εἰμι. Ἀλλ' οὐδὲν πλέον ἐκ τούτου ἐγένετο, ἀλλ' ἔμειναν ἐπὶ τῆς αὐτῶν πωρώσεως. Ταῦτ' οὖν ἅπαντα ἐκ παραλλήλου συγκρίνων, μάνθανε ἀκριβῶς, ὅτι οὐκ ἐξ\n\nἀνάγκης προσῆλθε Παῦλος, ἀλλ' ἀπὸ ψυχῆς εὐγνώμονος καὶ ἀδεκάστου συνειδότος. ςʹ. Εἰ δὲ καρτερεῖτε καὶ ὑπομένετε, ἕτερον ἐγγύτερον τούτου λέγω πάλιν, ἀναντίῤῥητον ἔχον ἀπόδειξιν τοῦ μὴ κατ' ἀνάγκην τὸν Παῦλον προσεληλυθέναι τῷ Κυρίῳ. Ἦλθεν εἰς τὴν Σαλαμῖνα τῆς Κύπρου μετὰ ταῦτα ὁ Παῦλος, καὶ εὗρεν ἐκεῖ μάγον τινὰ ἀνθιστάμενον τῷ ὑπάτῳ Σεργίῳ. Ὁ δὲ Παῦλος πλησθεὶς Πνεύματος ἁγίου εἶπε πρὸς αὐτὸν, Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς Κυρίου τὰς εὐθείας; Ταῦτα ὁ διώκτης. Δοξάσωμεν τοίνυν τὸν μεταβαλόντα αὐτόν.","english":"And there is persecution there, and persecution here; and there is blinding there, and blinding here; and there is a voice there, and a voice here; and the demonstration of Christ's power is alike, the remedies are alike, but the correction is not alike; for those who were sick had great difference. For what was more insensible, what more ignorant than they? They fell backward, and rose again, and again attacked. Were they not more insensible than stones? And so that they might learn that it is he who said to them, \"Whom do you seek?\" and threw them backward, he says to them again, when they rose, \"Whom do you seek?\" And they say, \"Jesus\"; he says to them, \"I told you that I am he\"; almost saying, \"Learn that I am he who before this said, 'Whom do you seek?' and threw you down.\" But nothing more came of this, but they remained in their own hardness. Comparing all these things therefore in parallel, learn accurately that not from\n\nnecessity did Paul come, but from a grateful soul and an impartial conscience. 60. But if you persevere and endure, I speak again of another nearer than this, having an irrefutable proof that Paul did not come to the Lord under necessity. Paul came to Salamis of Cyprus after these things, and found there a certain magician opposing the proconsul Sergius. And Paul, filled with the Holy Spirit, said to him, \"O full of all deceit and all villainy, son of the devil, will you not cease perverting the straight ways of the Lord?\" These things the persecutor [said]. Let us therefore glorify him who changed him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Πρὸ τούτου ἠκούετε ὅτι ἐλυμαίνετο τὴν Ἐκκλησίαν, κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας, παρεδίδου εἰς φυλακήν. Ὁρᾶτε πῶς παῤῥησιάζεται νῦν ὑπὲρ τοῦ κηρύγματος. Οὐ παύσῃ διαστρέφων, φησὶ, τὰς ὁδοὺς Κυρίου τὰς εὐθείας; Καὶ νῦν ἰδοὺ χεὶρ Κυρίου ἐπὶ σὲ, καὶ ἔσῃ τυφλὸς μὴ βλέπων ἕως καιροῦ. Τὸ φάρμακον τὸ ποιῆσαν αὐτὸν ἀναβλέψαι, τοῦτο ἐπέθηκε καὶ τῷ μάγῳ, ἀλλ' ἔμεινεν ἐπὶ τῆς πηρώσεως ἐκεῖνος· ἵνα μάθῃς ὅτι οὐχ ἡ κλῆσις μόνον προσήγαγε τὸν Παῦλον, ἀλλὰ καὶ ἡ αὐτοῦ ἐκείνου προαίρεσις. Εἰ γὰρ ἡ πήρωσις μόνη τοῦτο ἐποίησεν, ἐχρῆν καὶ ἐπὶ τοῦ μάγου τὸ αὐτὸ γενέσθαι· ἀλλ' οὐκ ἐγένετο. Ἀλλ' ἐκεῖνος μὲν ἐπηροῦτο, ὁ δὲ ἀνθύπατος ἰδὼν τὸ γεγενημένον ἐπίστευσεν. Ἄλλος ἐδέξατο τὸ φάρμακον, καὶ ἄλλος ἀνέβλεψεν. Εἴδετε πόσον ἐστὶν εὐγνωμοσύνη διανοίας, πόσον ἐστὶν ἀπείθεια καὶ σκληροκαρδία. Ἐγένετο πηρὸς ὁ μάγος· κἀκεῖνος μὲν οὐδὲν ἀπώνατο, ἀπειθὴς γὰρ ἦν, ἔγνω δὲ τὸν Χριστὸν ἀνθύπατος. Ἀλλ' ὅτι μὲν ἑκὼν καὶ ἐκ προαιρέσεως προσῆλθεν ὁ Παῦλος, ἱκανῶς ἀποδέδεικται. Βούλομαι δὲ τοῦτον ὑμᾶς ἀκριβῶς εἰδέναι τὸν λόγον, ὅτι μὴ βουλομένους οὐ βιάζεται ὁ Θεὸς, ἀλλὰ βουλομένους ἕλκει. Διὰ τοῦτο γάρ φησιν· Οὐδεὶς ἔρχεται πρός με, ἂν μὴ ὁ Πατήρ μου ἑλκύσῃ αὐτόν. Ὁ δὲ ἕλκων, τὸν βουλόμενον ἕλκει, τὸν κάτω κείμενον καὶ χεῖρα ὀρέγοντα.","english":"Before this you heard that he was ravaging the Church, entering house after house, and dragging off both men and women, he was delivering them into prison. See how he now speaks boldly for the preaching. Will you not stop perverting the straight ways of the Lord? it says. And now behold, the hand of the Lord is upon you, and you shall be blind, not seeing, until a time. The remedy that made him see again, this same he applied also to the magician, but that one remained in his blindness; so that you may learn that it was not the call alone that brought Paul, but also his own free choice. For if the blindness alone had done this, the same ought to have happened to the magician too; but it did not. But that one was blinded, while the proconsul, seeing what had happened, believed. One received the remedy, and another saw again. You have seen how great is the gratitude of a mind, how great is disobedience and hardness of heart. The magician became blind; and he gained nothing from it, for he was disobedient, but the proconsul came to know Christ. That Paul came willingly and by free choice has been sufficiently demonstrated. But I wish you to know this account accurately, that God does not force those who are unwilling, but draws those who are willing. For this reason he says: No one comes to me unless my Father draws him. And the one who draws, draws the one who is willing, the one lying below and reaching out a hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Καὶ ἵνα μάθητε ὅτι οὐδένα βιάζεται, ἀλλ' ἐὰν αὐτὸς θέλῃ, ἡμεῖς δὲ μὴ θέλωμεν, διαπίπτει τὰ τῆς σωτηρίας ἡμῶν, οὐκ ἐπειδὴ ἀσθενὲς αὐτοῦ τὸ βούλημα, ἀλλ' ἐπειδὴ ἀναγκάσαι οὐδένα θέλει, ἀναγκαῖον τοῦτον ἐξετάσαι τὸν λόγον, ἐπειδὴ πολλοὶ πολλάκις προφάσει ῥᾳθυμίας, τούτῳ κέχρηνται τῷ προσχήματι τῆς ἀπολογίας, καὶ παρακαλούμενοι πολλάκις ἐπὶ φώτισμα, ἐπὶ πολιτείας ἀρίστης μεταβολὴν, ἐφ' ἕτερα τοιαῦτα κατορθώματα, εἶτα καὶ ὡς ὀκνοῦντες καὶ ἀναδυόμενοι τοῦτο ἀποκρίνονται, ὅτι Ἐὰν θέλῃ ὁ Θεὸς, πείσει με, καὶ μεταθήσομαι. Καὶ οὐκ ἐγκαλῶ μὲν αὐτοῖς, ἀλλὰ καὶ σφόδρα ἀποδέχομαι, ὅτι καταφεύγουσιν ἐπὶ τὴν βουλὴν τοῦ Θεοῦ· βούλομαι δὲ καὶ τὰ παρ' ἑαυτῶν εἰσφέρειν, καὶ οὕτω λέγειν, Ἐὰν θέλῃ ὁ Θεός. Ἂν γὰρ σαυτὸν ὕπνῳ καὶ ῥᾳθυμίᾳ παραδοὺς, μὴ ἐγχειρῇς μὲν ταῖς ἀγαθαῖς πράξεσι, τὸ δὲ τοῦ Θεοῦ θέλημα προβάλλῃ μόνον, οὐδέποτέ σοι οὐδὲν ἔσται τῶν δεόντων. Ὅπερ γὰρ ἔφην, ἀνάγκῃ καὶ βίᾳ οὐδένα προσάγεταί ποτε ὁ Θεός· ἀλλὰ θέλει μὲν ἅπαντας σωθῆναι, οὐκ ἀναγκάζει δὲ οὐδένα· καθὼς καὶ Παῦλός φησιν, Ὁ θέλων πάντας ἀνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Πῶς οὖν οὐχ ἅπαντες σώζονται, εἰ θέλει πάντας σωθῆναι; Ἐπειδὴ οὐχ ἁπάντων τὸ θέλημα τῷ θελήματι αὐτοῦ ἕπεται, αὐτὸς δὲ οὐδένα βιάζεται. Οὕτω καὶ πρὸς τὴν Ἱερουσαλήμ φησιν· Ἱερουσαλὴμ, Ἱερουσαλὴμ, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, καὶ οὐκ ἠθελήσατε; Τί οὖν; Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. Ὁρᾷς ὅτι, κἂν θέλῃ ὁ Θεὸς σῶσαι, ἡμεῖς δὲ ἑαυτοὺς μὴ ἐπιδῶμεν, μένομεν ἐπὶ τῆς ἀπωλείας;","english":"And so that you may learn that he forces no one, but if he himself wills and we do not will, the things of our salvation fall through—not because his will is weak, but because he wishes to compel no one—it is necessary to examine this account, since many have often, on the pretext of laziness, used this as a cloak of excuse, and though often exhorted to illumination, to a change of the best manner of life, to other such accomplishments, they then, as if hesitating and shrinking back, answer this: \"If God wills, he will persuade me, and I will change.\" And I do not accuse them, but I greatly approve that they take refuge in the will of God; but I wish that they would also contribute their own part, and thus say, \"If God wills.\" For if you surrender yourself to sleep and laziness, and do not set your hand to good deeds, but only put forward the will of God, nothing that is needful will ever be yours. For, as I said, God never brings anyone by necessity and force; but he wills that all be saved, yet he compels no one; as Paul also says, \"Who wills all men to be saved and to come to the knowledge of the truth.\" How then are not all saved, if he wills all to be saved? Because not everyone's will follows his will, and he compels no one. Thus also he says to Jerusalem: \"Jerusalem, Jerusalem, how often I willed to gather your children, and you did not will it?\" What then? \"Behold, your house is left desolate.\" Do you see that, even if God wills to save, yet if we do not give ourselves over, we remain in perdition?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Οὐ γὰρ ἄκοντα, οὐδὲ μὴ βουλόμενον, ὅπερ λέγω πολλάκις, ἀλλ' ἑκόντα καὶ προαιρούμενον παρεσκεύασται σώζειν ὁ Θεὸς τὸν ἄνθρωπον. Ἄνθρωποι μὲν γὰρ καὶ ἑκόντων καὶ ἀκόντων τῶν οἰκετῶν βούλονται εἶναι καὶ δεσπόζειν· οὐ πρὸς τὸ τοῖς οἰκέταις συμφέρον, ἀλλὰ πρὸς τὴν οἰκείαν χρείαν ὁρῶντες αὐτῶν δεσπόζουσιν· ὁ δὲ\n\nΘεὸς ἀνενδεὴς ὢν, καὶ βουλόμενός σοι δεῖξαι, ὅτι οὐδενὸς τῶν ἡμετέρων δεόμενος, τῆς δουλείας ἡμῶν ἐφίεται, ἀλλ' εἰς ἓν μόνον σκοπῶν τὸ συμφέρον ἡμῖν, καὶ οὐ τῆς αὐτοῦ χρείας ἕνεκεν, ἀλλὰ τῆς ἡμετέρας ὠφελείας ἅπαντα πράττει, ἂν μὲν ἑκόντες καὶ βουλόμενοι καὶ χάριν αὐτῷ τῆς δουλείας εἰδότες προσέλθωμεν· ἄκοντας καὶ ἀποπηδῶντας οὐκ ἀναγκάζει, οὐδὲ βιάζεται, αὐτὸ τοῦτο δεικνὺς, ὅτι οὐκ αὐτὸς ἡμῖν χάριν τῆς δουλείας, ἀλλ' ἡμεῖς αὐτῷ χάριν τῆς δεσποτείας ἔχειν ὀφείλομεν. Ταῦτ' οὖν εἰδότες, καὶ τὴν τοῦ Δεσπότου φιλανθρωπίαν ἐννοοῦντες, ἀξίαν αὐτοῦ τῆς ἀγαθότητος κατὰ δύναμιν τὴν ἡμετέραν πολιτείαν ἐπιδειξώμεθα, ἵνα καὶ τῆς βασιλείας τῶν οὐρανῶν ἐπιτύχωμεν· ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος, ἅμα τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For God has been prepared to save man not unwilling or not wishing it—as I often say—but willing and choosing it. For human beings wish both to have and to rule over servants who are willing and unwilling; they rule them not with a view to the servants' benefit, but looking to their own need. But God, being without need and wishing to show you that, needing nothing of what is ours, he desires our service, but looking to one thing only—our benefit—and doing all things not for the sake of his own need but for our advantage—if we come willingly and wishing it and giving him thanks for the service, he does not compel the unwilling and those who leap away, nor does he use force, showing this very thing: that it is not he who owes us thanks for the service, but we who owe him thanks for the lordship. Knowing these things, then, and considering the loving-kindness of the Master, let us show forth a conduct worthy of his goodness, according to our ability, so that we may also attain the kingdom of the heavens; may it come to pass that we all attain it, by the grace and loving-kindness of our Lord Jesus Christ, to whom be the glory and the might, together with the Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"ΕΠΙΤΙΜΗΣΙΣ Κατὰ τῶν ἀπολειφθέντων, παραίνεσις πρὸς τοὺς παρόντας, εἰς τὸ κήδεσθαι τῶν ἀδελφῶν, καὶ εἰς τὸ προοίμιον τῆς πρὸς Κορινθίους ἐπιστολῆς, \"Παῦλος κλητὸς,\" καὶ περὶ ταπεινοφροσύνης. αʹ. Ὅταν εἰς τὴν ὀλιγότητα ἀπίδω τὴν ὑμετέραν καὶ τὸ ποίμνιον θεάσωμαι καθ' ἑκάστην σύναξιν ἐλαττούμενον, καὶ ἀθυμῶ, καὶ χαίρω· χαίρω μὲν δι' ὑμᾶς τοὺς παρόντας, ἀθυμῶ δὲ δι' ἐκείνους τοὺς ἀπόντας. Ὑμεῖς μὲν γὰρ ἐπαίνων ἄξιοι, οὐδὲ ἀπὸ τῆς ὀλιγότητος ῥᾳθυμότεροι γενόμενοι· ἐκεῖνοι δὲ ὑπεύθυνοι ἐγκλημάτων, οὐδὲ ἀπὸ τῆς ὑμετέρας σπουδῆς εἰς προθυμίαν διεγειρόμενοι. Διὰ τοῦτο ὑμᾶς μὲν μακαρίζω καὶ ζηλωτοὺς εἶναί φημι, ὅτι οὐδὲν ὑμᾶς παρέβλαψεν ἡ ἐκείνων ὀλιγωρία· ἐκείνους δὲ ταλανίζω καὶ δακρύω, ὅτι οὐδὲν αὐτοὺς ὠφέλησεν ἡ ὑμετέρα σπουδή. Οὐκ ἤκουσαν γὰρ τοῦ προφήτου λέγοντος· Ἐξελεξάμην παραῤῥιπτεῖσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ, ἢ οἰκεῖν με ἐν σκηνώμασιν ἁμαρτωλῶν. Οὐκ εἶπεν, Ἐξελεξάμην κατοικεῖν ἐν τῷ οἴκῳ τοῦ Θεοῦ μου, οὐδὲ, διατρίβειν, οὐδὲ, εἰσιέναι· ἀλλ', Ἐξελεξάμην παραῤῥιπτεῖσθαι. Ἀγαπητόν μοι καὶ ἐν τοῖς ἐσχάτοις τετάχθαι· στέργω ἐν τούτῳ, κἂν τῶν προ θύρων ἐπιβῆναι καταξιωθῶ, φησί· μεγίστην ἡγοῦμαι δωρεὰν, κἄν με τῶν τελευταίων ἀριθμήσειέ τις ἐν τῷ οἴκῳ τοῦ Θεοῦ μου. Τὸν κοινὸν Δεσπότην ὁ πόθος ἴδιον ποιεῖται· τοιοῦτον γὰρ ἡ ἀγάπη. Ἐν τῷ οἴκῳ τοῦ Θεοῦ μου. Ὁ φιλῶν οὐχὶ τὸν φιλούμενον μόνον ἐπιθυμεῖ ἰδεῖν, ἀλλὰ καὶ τὸν οἶκον ἐκείνου μόνον, ἀλλὰ καὶ τὸν πυλῶνα· οὐχὶ τὸν πυλῶνα τῆς οἰκίας μόνον, ἀλλὰ καὶ αὐτὸν τὸν στενωπὸν καὶ τὸ ἄμφοδον·","english":"A REPRIMAND Against those who have stayed away, an exhortation to those present, to care for their brethren, and on the preface of the Epistle to the Corinthians, \"Paul, called,\" and on humility.\n\n1. When I look upon your small number and behold the flock diminishing at every assembly, I am both disheartened and glad: glad for your sake who are present, disheartened for the sake of those who are absent. For you are worthy of praise, since you have not become more negligent because of the small number; but they are liable to blame, since they are not stirred to zeal even by your earnestness. Therefore I call you blessed and declare you worthy of emulation, because their neglect has done you no harm at all; but I pity them and weep, because your earnestness has profited them nothing. For they have not heard the prophet saying: I have chosen to be cast aside in the house of God, rather than to dwell in the tents of sinners. He did not say, I have chosen to dwell in the house of my God, nor to spend my time there, nor to enter in; but, I have chosen to be cast aside. It is enough for me to be placed even among the last; I am content with this, even if I should be deemed worthy to set foot among those before the doors, he says; I consider it the greatest gift, even if one should count me among the last in the house of my God. Desire makes the common Master its own; for such is love. In the house of my God. He who loves longs to see not only the beloved, but even his house alone, and even his gateway; not only the gateway of the house, but even the narrow street and the thoroughfare itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"καὶ κἂν ἱμάτιον, κἂν ὑπόδημα ἴδῃ τοῦ φιλουμένου, αὐτὸν νομίζει παρεῖναι τὸν φιλούμενον. Τοιοῦτοι ἦσαν οἱ προφῆται· ἐπειδὴ τὸν Θεὸν οὐχ ἑώρων τὸν ἀσώματον, ἑώρων τὸν οἶκον, καὶ διὰ τοῦ οἴκου τὴν ἐκείνου παρουσίαν ἐφαντάζοντο. Ἐξελεξάμην παραῤῥιπτεῖσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ μου μᾶλλον, ἢ οἰκεῖν με ἐν σκηνώμασιν ἁμαρτωλῶν. Ἕκαστος τόπος, ἕκαστον χωρίον, πρὸς τὴν σύγκρισιν τοῦ οἴκου τοῦ Θεοῦ, σκήνωμα ἁμαρτωλῶν ἐστι, κἂν δικαστήριον εἴπῃς, κἂν βουλευτήριον, κἂν τὴν ἑκάστου οἰκίαν. Κἂν γὰρ εὐχαὶ γίνωνται ἐκεῖ, κἂν ἱκετηρίαι, ἀλλ' ἀνάγκη καὶ φιλονεικίας γίνεσθαι καὶ μάχας καὶ λοιδορίας, καὶ συλλόγους ὑπὲρ βιωτικῶν φροντίδων· ὁ δὲ οἶκος οὗτος τούτων καθαρεύει πάντων· διὰ τοῦτο, ἐκεῖνα μὲν σκηνώματα ἁμαρτωλῶν, οὗτος δὲ οἶκος τοῦ Θεοῦ· καὶ καθάπερ λιμὴν πνευμάτων καὶ κυμάτων ἀπηλλαγμένος πολλὴν τοῖς ὁρμιζομένοις πλοίοις παρέχει τὴν ἀσφάλειαν, οὕτω δὴ καὶ ὁ τοῦ Θεοῦ οἶκος, ὥσπερ ἀπό τινος χειμῶνος τῶν ἔξωθεν πραγμάτων τοὺς εἰσιόντας ἐξαρπάζων, μετὰ πολλῆς παρέχει τῆς γαλήνης καὶ τῆς ἀσφαλείας ἑστάναι, καὶ τῶν θείων ἀκροᾶσθαι λογίων.","english":"And if he sees a garment, or a sandal, of the beloved, he thinks the beloved himself is present. Such were the prophets: since they did not see God, who is incorporeal, they saw the house, and through the house they pictured his presence. I have chosen to be cast aside in the house of my God rather than to dwell in the tabernacles of sinners. Every place, every spot, compared with the house of God, is a tabernacle of sinners—whether you speak of a courtroom, or a council chamber, or each man's own house. For even if prayers are offered there, even if supplications, still there must also be rivalries and fights and insults, and gatherings for the sake of worldly cares; but this house is free from all these things. Therefore those are tabernacles of sinners, but this is the house of God; and just as a harbor, freed from winds and waves, provides great safety to the ships that anchor there, so too the house of God, snatching those who enter from the outside affairs as from a storm, grants them to stand with great calm and safety, and to listen to the divine oracles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Τοῦτο τὸ χωρίον ὑπόθεσίς ἐστιν ἀρετῆς, διδασκαλεῖον φιλοσοφίας· οὐκ ἐν συνάξει μόνον, ὅτε ἀκρόασις Γραφῶν καὶ διδασκαλία πνευματικὴ, καὶ συνέδριον Πατέρων αἰδεσίμων· ἀλλὰ καὶ ἐν παντὶ τῷ λοιπῷ καιρῷ, ἐπίβηθι τῶν προθύρων μόνον, καὶ εὐθέως ἀπέθου τὰς φροντίδας τὰς βιωτικάς. Εἴσελθε τῶν προθύρων εἴσω, καὶ καθάπερ αὔρα τις πνευματικὴ περιίσταταί σου τὴν ψυχήν. Αὕτη ἡ ἡσυχία εἰς φρίκην ἄγει, καὶ διδάσκει φιλοσοφεῖν· ἀνίστησι τὸ φρόνημα, καὶ οὐκ ἀφίησι μεμνῆσθαι τῶν παρόντων, μεθίστησί σε ἀπὸ γῆς εἰς τὸν οὐρανόν. Εἰ δὲ χωρὶς συνάξεως τοσοῦτον τὸ κέρδος τῆς ἐνταῦθα παρουσίας, ὅταν προφῆται πάντοθεν βοῶσιν, ὅταν ἀπόστολοι εὐαγγελίζωνται, ὅταν ὁ Χριστὸς ἐν μέσῳ εἱστήκῃ, ὅταν Πατὴρ ἀποδέχηται τὰ γινόμενα, ὅταν Πνεῦμα ἅγιον παρέχῃ τὴν οἰκείαν ἀγαλλίασιν, πόσης μὲν ὠφελείας ἐμπλησθέντες οἱ παρόντες ἀπέρχονται! οἱ ἀπόντες δὲ πόσην ζημίαν ὑπομένουσιν! Ἐβουλόμην εἰδέναι ποῦ διατρίβουσιν οἱ τῆς συνάξεως καταφρονήσαντες, τί κατέσχεν αὐτοὺς, καὶ τῆς ἱερᾶς ταύτης τραπέζης ἀπήγαγε, περὶ τίνων ἡ διάλεξις. Μᾶλλον δὲ οἶδα σαφῶς· ἢ γὰρ περὶ ἀτόπων καὶ καταγελάστων πραγμάτων διαλέγονται, ἢ βιωτικαῖς εἰσι προσηλωμένοι φροντίσιν· ἀμφοτέρων δὲ ἡ διατριβὴ συγγνώμης ἀπεστέρηται, καὶ κόλασιν ἔχει τὴν ἐσχάτην. Καὶ περὶ μὲν τῆς προτέρας οὐδὲ λόγου δεῖ, οὔτε ἀποδείξεως·","english":"This place is a school of virtue, a classroom of philosophy—not only in the assembly, when there is the hearing of the Scriptures and spiritual teaching, and a gathering of venerable Fathers, but also at every other time. Just step onto the forecourt, and immediately you set aside your worldly cares. Enter inside the forecourt, and as it were a spiritual breeze surrounds your soul. This stillness leads to awe and teaches one to philosophize; it lifts up the mind and does not allow it to remember present things; it transfers you from earth to heaven. But if without an assembly there is such great profit from being here, when prophets cry out from every side, when apostles proclaim the good news, when Christ stands in the midst, when the Father receives what is done, when the Holy Spirit provides his own exultation—with how much benefit are those present filled when they depart! And those absent, how great a loss do they endure! I wished to know where those who despise the assembly spend their time, what has detained them and drawn them away from this sacred table, what things they discuss. Rather, I know clearly: either they discuss absurd and ridiculous matters, or they are nailed fast to worldly cares. The occupation of both is deprived of excuse and has the ultimate punishment. Concerning the former, there is no need even of argument or proof.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"ὅτι δὲ καὶ οἱ τὰ τῆς οἰκίας ἡμῖν προβαλόμενοι πράγματα, καὶ τὴν ἀφόρητον ἐκεῖθεν ἀνάγκην λέγοντες, οὐδὲ οὗτοι δύνανται συγγνώμης τυχεῖν, ἅπαξ τῆς ἑβδομάδος ἐνταῦθα καλούμενοι, καὶ οὐδὲ τότε ἀνεχόμενοι τὰ πνευματικὰ τῶν γηΐνων προτιμῆσαι πραγμάτων, ἀπὸ τῶν Εὐαγγελίων δῆλον. Καὶ γὰρ οἱ κληθέντες ἐπὶ τὸν γάμον τὸν πνευ ματικὸν, ταύτας προεβάλλοντο τὰς προφάσεις, ὁ μὲν ὅτι ζεῦγος ὠνήσατο, ὁ δὲ ὅτι ἀγρὸν ἐπριάσατο, ὁ δὲ ὅτι νύμφην ἠγάγετο, ἀλλ' ἐκολάσθησαν ὅμως. Ἀναγκαῖαι μὲν αἱ αἰτίαι· ἀλλ' ὅταν ὁ Θεὸς καλῇ, ἀπολογίαν οὐκ ἔχουσι· μετὰ γὰρ τὸν Θεὸν ἡμῖν πάντα ἀναγκαῖα. Μετὰ τὴν ἐκείνου τιμὴν, τότε τὰ ἄλλα ἀπολαυέτω σπουδῆς. Τίς γὰρ οἰκέτης, εἰπέ μοι, πρὶν ἢ τὴν δεσποτικὴν πληρώσῃ διακονίαν, τῶν κατὰ τὴν ἰδίαν οἰκίαν ἐπιμελήσεταί ποτε; Πῶς οὖν οὐκ ἄτοπον ἐπ' ἀνθρώπῳ μὲν, ἔνθα ψιλὸν ὄνομα ἡ δεσποτεία, τοσαύτην τοῖς κυρίοις παρέχειν τὴν αἰδῶ καὶ τὴν ὑπακοὴν, τὸν δὲ ἀληθῶς Δεσπότην, οὐχ ἡμῶν μόνον, ἀλλὰ καὶ τῶν ἄνω δυνάμεων, μηδὲ τῆς αὐτῆς τοῖς ἡμετέροις συνδούλοις ἀξιοῦν θεραπείας; Εἴθε ἦν δυνατὸν ὑμῖν εἰς τὸ συνειδὸς αὐτῶν εἰσεληλυθέναι, καὶ τότε εἴδετε ἂν καλῶς, πόσων τραυμάτων ἔγεμον, ὅσας ἀκάνθας εἶχον. Καθάπερ γὰρ γῆ, γεωργικῶν οὐκ ἀπολαύουσα χειρῶν, χερσοῦται καὶ ὑλομανεῖ· οὕτω καὶ ψυχὴ, πνευματικῆς οὐκ ἀπολαύουσα διδασκαλίας, ἀκάνθας καὶ τριβόλους ἐκπέμπει.","english":"But that those who put before us the affairs of the household, and speak of the unbearable necessity from that quarter, cannot obtain pardon either—being called here once a week, and not even then enduring to prefer spiritual things to earthly affairs—is clear from the Gospels. For those invited to the spiritual marriage put forward these same excuses: one that he had bought a yoke of oxen, another that he had purchased a field, another that he had married a bride; yet they were punished nonetheless. The reasons are compelling, but when God calls, they have no defense; for after God, all things are compelling to us. After his honor, then let other things enjoy our zeal. For tell me, what servant, before he fulfills his master's service, will ever attend to the matters of his own household? How then is it not absurd that, in the case of a man—where lordship is a mere name—we give such respect and obedience to masters, but do not deem the true Master, who is Lord not of us only but also of the powers above, worthy of the same service as our fellow servants? Would that it were possible for you to enter into their conscience, and then you would see clearly how many wounds they were full of, how many thorns they had. For just as land that does not enjoy the hands of farmers is left fallow and runs wild with woods, so too a soul that does not enjoy spiritual teaching sends forth thorns and thistles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Εἰ γὰρ ἡμεῖς οἱ καθ' ἑκάστην ἡμέραν τῆς τῶν προφητῶν καὶ ἀποστόλων μετέχοντες ἀκροάσεως, μόλις κατέχομεν θυμὸν, μόλις χαλινοῦμεν ὀργὴν, μόλις καταστέλλομεν ἐπιθυμίαν, μόλις ἐκβάλλομεν τηκεδόνα φθόνου, συνεχεῖς ἐπῳδὰς τὰς ἀπὸ τῶν θείων Γραφῶν ἐπᾴδοντες τοῖς ἡμετέροις πάθεσι, μόλις καταστέλλομεν τὰ ἀναίσχυντα θηρία· ἐκεῖνοι οἱ μηδέποτε ταύτης ἀπολαύοντες τῆς ἰατρείας, μηδὲ τῆς θείας ὑπακούοντες φιλοσοφίας, ποίαν σωτηρίας ἐλπίδα ἕξουσιν, εἰπέ μοι; Ἐβουλόμην δύνασθαι δεῖξαι τοῖς ὑμετέροις ὀφθαλμοῖς τὴν ἐκείνων ψυχὴν, καὶ εἴδετε ἂν ῥυπῶσαν, αὐχμῶσαν, κατακεχυμένην, καὶ τεταπεινωμένην, καὶ ἀπαῤῥησίαστον. Ὥσπερ γὰρ τὰ βαλανείων οὐκ ἀπολαύοντα σώματα αὐχμοῦ καὶ ῥύπου γέμει πολλοῦ· οὕτω καὶ ἡ ψυχὴ, διδασκαλίας οὐκ ἀπολαύουσα πνευματικῆς, πολλὴν τῶν ἁμαρτημάτων ἔχει περικειμένην αὐτῇ τὴν κηλῖδα. Καὶ γὰρ βαλανεῖόν ἐστι τὰ ἐνταῦθα πνευματικὸν, τῇ θέρμῃ τοῦ Πνεύματος πάντα ἀποσμῆχον ῥύπον· μᾶλλον δὲ οὐχὶ ῥύπον ἀποσμῆχον μόνον τὸ τοῦ Πνεύματος πῦρ, ἀλλὰ καὶ βαφήν. Ἐὰν γὰρ ὦσι, φησὶν, αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα","english":"For if we, who each day partake of the reading of the prophets and apostles, scarcely restrain our anger, scarcely bridle our wrath, scarcely suppress our desire, scarcely cast out the wasting of envy, chanting as continual incantations the words from the divine Scriptures against our passions, scarcely subdue the shameless beasts—those who never enjoy this healing, nor heed the divine philosophy, what hope of salvation will they have, tell me? I wished I could show you their soul with your own eyes, and you would have seen it filthy, squalid, utterly abject, brought low, and without boldness. For just as bodies that do not enjoy the baths are full of squalor and much filth, so too the soul that does not enjoy spiritual teaching has the great stain of sins clinging all around it. For the things here are a spiritual bath, wiping away all filth by the heat of the Spirit; or rather, the fire of the Spirit wipes away not only filth but also dye. For if your sins be as scarlet, he says, as snow","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"λευκανῶ· κἂν μετὰ τῆς αὐτῆς, φησὶν, ἀκριβείας τῶν ἁμαρτημάτων ὁ ῥύπος δάκῃ τῆς ψυχῆς τὴν οὐσίαν, ὡς εἰς ἕξιν βαφῆς ἀκίνητον καταστῆναι, καὶ οὕτως ἐγὼ δύναμαι εἰς τὴν ἐναντίαν αὐτὴν καταστῆσαι ποιότητα· ἀρκεῖ γὰρ νεῦσαι, καὶ πάντα ἀφανίζεται τὰ ἁμαρτήματα.\n\nβʹ. Ταῦτα λέγω, οὐχ ἵνα ὑμεῖς ἀκούσητε· οὐδὲ γὰρ ὑμεῖς δεῖσθε τῶν φαρμάκων, διὰ τὴν τοῦ Θεοῦ χάριν· ἀλλ' ἵνα ἐκεῖνοι δι' ὑμῶν μάθωσιν. Εἰ δὲ ἐδυνάμην εἰδέναι τοὺς τόπους ἐν οἷς συλλέγονται, οὐκ ἂν ἠνώχλησα τὴν ὑμετέραν ἀγάπην· ἀλλ' ἐπειδὴ ἀδύνατόν μοι ἑνὶ ὄντι τοσοῦτον εἰδέναι δῆμον, ὑμῖν ἐγχειρίζω τῶν ἀδελφῶν τῶν ὑμετέρων τὴν θεραπείαν· ἐπιμελήσασθε τῶν ἀδελφῶν τῶν οἰκείων, ἐπισπάσασθε, καλέσατε. Οἶδα ὅτι πολλάκις τοῦτο ἐποιήσατε· ἀλλ' οὐδὲν τὸ πολλάκις τοῦτο ποιῆσαι, ἀλλ' ἕως τότε ποιῆσαι, ἕως ἂν πείσητε καὶ ἑλκύσητε. Οἶδα ὅτι ἠνωχλήσατε, ὅτι φορτικοὶ πολλάκις ἐνομίσθητε, ὅτι οὐκ ἐπείσατε· καὶ τοῦτο ὑμᾶς ὀκνηροτέρους ἐποίησεν· ἀλλὰ παραμυθείσθω ὑμᾶς ὁ Παῦλος λέγων· Ἡ ἀγάπη πάντα ἐλπίζει, πάντα πιστεύει, ἀγάπη οὐδέποτε ἐκπίπτει. Σὺ τὸ σαυτοῦ ποίησον· κἂν ἐκεῖνος μὴ δέξηται τὴν θεραπείαν, σὺ τὸν μισθὸν ἔχεις παρὰ τῷ Θεῷ. Ἐπὶ μὲν γὰρ τῆς γῆς ἂν καταβάλῃς τὰ σπέρματα, καὶ μὴ ἐξενέγκῃ τοὺς ἀστάχυας, κεναῖς ἀνάγκη χερσὶν ἀπελθεῖν· ἐπὶ δὲ τῆς ψυχῆς οὐχ οὕτως· ἀλλὰ σὺ μὲν κατάβαλε τὴν διδασκαλίαν, ἐκείνη δὲ κἂν μὴ πεισθῇ τοῖς λεγομένοις, ἀπηρτισμένον ἔχεις τὸν μισθὸν, καὶ τοσοῦτον, ὅσον ἂν εἰ ἐπείσθη· οὐ γὰρ τῷ τέλει τῶν πραγμάτων ἁπλῶς, ἀλλὰ τῇ γνώμῃ τῶν πονούντων προσέχων ὁ Θεὸς, οὕτω τὰς ἀμοιβὰς ὁρίζειν εἴωθε.","english":"I make them white; and even if, he says, with the same intensity the stain of sins has bitten into the substance of the soul, so as to settle into an unchangeable condition like a dye, even so I am able to bring it into the opposite quality; for it is enough for me to nod, and all sins are made to disappear.\n\n2. I say these things, not so that you should hear them—for you have no need of these remedies, because of the grace of God—but so that those men may learn through you. And if I could know the places where they gather, I would not have troubled your love; but since it is impossible for me, being one man, to know so great a people, I entrust to you the care of your brothers: take thought for your own brothers, draw them in, call them. I know that you have done this many times; but there is nothing in having done it many times, but in doing it until then, until you persuade and draw them. I know that you have troubled them, that you have often been thought burdensome, that you did not persuade; and this has made you more sluggish. But let Paul comfort you, saying: Love hopes all things, believes all things; love never fails. Do your own part; and even if that man does not accept the care, you have your reward with God. For on the earth, if you cast down the seeds and they do not bring forth ears of grain, you must necessarily depart with empty hands; but with the soul it is not so; but you cast down the teaching, and even if that soul is not persuaded by what is said, you have your reward complete, and as great as if it had been persuaded. For God is not accustomed to define rewards simply by the outcome of events, but by the disposition of those who labor, and so he sets them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Παρακαλῶ οὖν ὑμᾶς, ὅπερ ποιοῦσιν οἱ περὶ τὰ θέατρα μεμηνότες πρὸς τὰς τῶν ἵππων ἁμίλλας, τοῦτο καὶ ὑμεῖς ποιήσατε. Τί δὲ ἐκεῖνοι ποιοῦσιν; Ἀπὸ ἑσπέρας ἀλλήλους συντάσσονται, καὶ εἰς τὰς οἰκίας ἀλλήλων ἀπαντῶσιν ὑπὸ τὴν ἕω, καὶ τόπους ἑτέρους ἑαυτοῖς ἀφορίζουσιν, ἵν' ὁμοῦ συγκροτηθέντες, μετὰ πλείονος ἡδονῆς ἐπὶ τὴν σατανικὴν ἐκείνην ἀνέλθωσι θέαν. Ὥσπερ ἐκεῖνοι κατὰ τῆς ἑαυτῶν σπουδάζουσι ψυχῆς, καὶ ἀλλήλους συγκατασπῶσιν· οὕτως ὑμεῖς προνοήσατε τῆς ἑαυτῶν ψυχῆς, καὶ ἀλλήλους συνδιασώσατε, καὶ συνάξεως μελλούσης γίνεσθαι, ἐπὶ τὴν οἰκίαν ἀπάντησον τοῦ ἀδελφοῦ, καὶ ἀνάμεινον ἔξω τῶν προθύρων, καὶ ἐξελθόντα κάτασχε· κἂν μυρίαι καλῶσιν ἀνάγκαι, μὴ συγχωρήσῃς, μηδὲ ἐπιτρέψῃς ἅψασθαί τινος τῶν βιωτικῶν, πρὶν εἰς τὴν ἐκκλησίαν ἀγαγεῖν καὶ πεῖσαι τῆς συνάξεως μετασχεῖν ἁπάσης· κἂν φιλονεικῇ, κἂν ἀντιλέγῃ, κἂν μυρίας προβάληται προφάσεις, μὴ πεισθῇς, μηδὲ ἀνάσχῃ, ἀλλ' εἰπὼν καὶ διδάξας ὅτι καὶ τὰ ἄλλα αὐτῷ τότε μᾶλλον ἐξευμαρισθήσεται, ὅταν τὴν σύναξιν ἐπιτελέσας, καὶ κοινωνήσας εὐχῶν, καὶ εὐλογιῶν Πατέρων ἀπολαύσας, οὕτω πρὸς ἐκεῖνα βαδίζει, καὶ τούτοις καὶ πλείοσι τούτων ἑτέροις λόγοις καταδήσας αὐτὸν, οὕτως ἄγε πρὸς τὴν ἱερὰν ταύτην τράπεζαν, ἵνα διπλοῦν ἔχῃς τὸν μισθὸν, καὶ ὑπὲρ τῆς ἑαυτοῦ, καὶ ὑπὲρ τῆς ἐκείνου παρουσίας. Πάντως, ἂν τοσαύτῃ καὶ σπουδῇ καὶ προθυμίᾳ περὶ τὴν ἄγραν τῶν ῥᾳθυμοτέρων χρησώμεθα, ἐπιτευξόμεθα τῆς σωτηρίας. Κἂν γὰρ μυριάκις ὦσιν ὀλίγωροι καὶ ἀναίσχυντοι καὶ φονικοὶ, τὸ συνεχὲς ὑμῶν τῆς προαιρέσεως ἐρυθριάσαντες, ἀποστήσονταί ποτε τῆς ῥᾳθυμίας.","english":"I urge you, then, to do what those who are mad about the theaters do over the contests of horses—do this yourselves as well. And what do those men do? From evening they arrange themselves with one another, and at dawn they meet at one another's houses, and they mark off separate places for themselves, so that, gathered together, they may go up with greater pleasure to that satanic spectacle. Just as those men are zealous against their own soul and drag one another down together, so do you take thought for your own soul and save one another together; and when a gathering is about to take place, go to the house of your brother and wait outside the front doors, and when he comes out, take hold of him; and even if countless necessities call him, do not allow it, nor permit him to touch any of the things of daily life, before you bring him to the church and persuade him to share in the whole gathering. And even if he is contentious, even if he contradicts, even if he puts forward countless pretexts, do not be persuaded, nor give in, but saying and teaching that his other affairs too will then be made easier for him, when he has completed the gathering and shared in the prayers and enjoyed the blessings of the Fathers, and so goes to those things—and having bound him with these words and others more than these, thus lead him to this sacred table, so that you may have a double reward, both for your own presence and for his. Surely, if we apply such zeal and eagerness to the hunt for the more careless, we shall attain salvation. For even if they are ten thousand times fainthearted and shameless and murderous, having blushed at your persistence of purpose, they will one day depart from their carelessness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Οὐ γάρ εἰσιν ἐκείνου τοῦ δικαστοῦ τοῦ τὸν Θεὸν οὐκ εἰδότος οὐδὲ ἀνθρώπους αἰσχυνομένου χαλεπώτεροι, κἂν μυριάκις ὦσιν ἀναίσθητοι· ἀλλ' ὅμως ἐκεῖνον τὸν ὠμὸν, τὸν ἄγριον, τὸν σιδηροῦν, τὸν ἀδάμαντα μιᾶς γυναικὸς χήρας προσεδρεία συνεχὴς ἐδυσώπησε. Ποίας οὖν κἂν εἴημεν συγγνώμης ἄξιοι, εἰ γυναικὸς χήρας δικαστὴν ὠμὸν, καὶ μήτε τὸν Θεὸν φοβούμενον, μήτε ἀνθρώπους ἐντρεπόμενον, δυνηθείσης ἐπικάμψαι καὶ πεῖσαι δοῦναι τὴν χάριν, ἡμεῖς τοὺς ἀδελφοὺς τοὺς ἀνεκτοτέρους ἐκείνου πολλῷ, καὶ μετριωτέρους ἐκείνου, μὴ δυνηθείημεν ἐφελκύσασθαι, ὑπὲρ τῶν οἰκείων αὐτοὺς\n\nπαρακαλοῦντες ἀγαθῶν; Ταῦτα πολλάκις εἶπον, καὶ λέγων οὐ παύσομαι, ἕως ἂν ἴδω τοὺς νοσοῦντας ὑγιαίνοντας. Καθ' ἑκάστην αὐτοὺς ἐπιζητῶ τὴν ἡμέραν, ἕως ἂν δυνηθῶ διὰ τῆς ὑμετέρας σπουδῆς αὐτοὺς εὑρεῖν. Δέομαι δὲ καὶ ὑμῶν, μετὰ τῆς αὐτῆς ὀδύνης, μεθ' ἧς ταῦτα λέγω νῦν, μετὰ τοῦ αὐτοῦ πόνου τὴν ἔρευναν ποιεῖσθαι τῶν ῥᾳθυμοτέρων. Καὶ γὰρ οὐκ ἐμοὶ μόνον, ἀλλὰ καὶ ὑμῖν Παῦλος ἐπέταξε τῶν οἰκείων φροντίζειν μελῶν. Παρακαλεῖτε γὰρ, φησὶν, εἷς τὸν ἕνα ἐν τοῖς λόγοις τούτοις, καθὼς καὶ ποιεῖτε· καὶ πάλιν· Οἰκοδομεῖτε ἀλλήλους. Καὶ γὰρ ὁ μισθὸς μέγας τοῖς τῶν ἀδελφῶν κηδομένοις, καὶ τιμωρία μεγίστη τοῖς ἀμελοῦσι καὶ καταφρονοῦσι τῆς σωτηρίας αὐτῶν.","english":"For they are not more harsh than that judge who neither knew God nor was ashamed before men, even if they are ten thousand times more insensitive; yet even that cruel, savage, iron-hearted, adamantine man was moved by the constant attendance of one widow woman. What pardon, then, would we deserve, if a widow woman was able to bend and persuade a harsh judge—one who neither feared God nor respected men—to grant her favor, while we are unable to draw our brothers to ourselves, though they are far more tolerable and moderate than he, when we entreat them for the sake of their own good? I have said these things many times, and I will not stop saying them until I see the sick restored to health. I seek them out every day, until I can find them through your zeal. I beg you also, with the same pain with which I now say these things, with the same toil, to make search for the more negligent. For Paul commanded not only me but you also to care for our own members. For, he says, encourage one another in these words, just as you also do; and again: Build one another up. For great is the reward for those who care for their brothers, and greatest is the punishment for those who neglect and despise their salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"γʹ. Ὅθεν σφόδρα θαῤῥῶ καὶ πεπίστευκα, ὅτι μετὰ πολλῆς τῆς προθυμίας ποιήσετε τὰ εἰρημένα· καὶ διὰ τοῦτο ἐνταῦθα ταύτην τὴν παραίνεσιν στήσας, ἐπὶ τὴν Παύλου τράπεζαν ὑμᾶς ἀγαγεῖν πειράσομαι. Παῦλος κλητὸς ἀπόστολος. Ταῦτα πολλάκις καὶ ὑμεῖς ἠκούσατε, καὶ ἡμεῖς ἀνέγνωμεν· ἀλλ' οὐκ ἀναγινώσκειν μόνον, ἀλλὰ καὶ ἐπιγινώσκειν χρὴ τὰ λεγόμενα· ἐπεὶ κέρδος οὐδὲν ἡμῖν ἔσται τῆς ἀναγνώσεως. Καὶ γὰρ θησαυρὸς ἄνωθεν πατούμενος οὐκ ἐνδείκνυται τὸν πλοῦτον, ἀλλὰ χρὴ διορύξαι πρῶτον αὐτὸν, καὶ καταβῆναι κάτω, καὶ οὕτως ἅπασαν τὴν εὐπορίαν εὑρεῖν· οὕτω καὶ ἐπὶ τῶν Γραφῶν· οὐκ ἀρκεῖ μόνον ἡ ἀνάγνωσις δεῖξαι τὸν τῶν ἀποκειμένων ἀγαθῶν θησαυρὸν, ἂν μὴ διερευνήσῃς τὸ βάθος. Εἰ ἤρκει ἀνάγνωσις, οὐκ ἂν εἶπεν ὁ Φίλιππος τῷ εὐνούχῳ, Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; εἰ ἤρκει ἡ ἀνάγνωσις, οὐκ ἂν εἶπεν ὁ Χριστὸς τοῖς Ἰουδαίοις, Ἐρευνᾶτε τὰς Γραφάς· ὁ δὲ ἐρευνῶν οὐ μέχρι τῆς ἐπιφανείας ἵσταται, ἀλλὰ πρὸς τὸ βάθος αὐτὸ καταβαίνει. Καὶ γὰρ πολὺ πέλαγος νοημάτων ἐν τοῖς προοιμίοις ὁρῶ. Ἐν μὲν γὰρ ταῖς βιωτικαῖς ἐπιστολαῖς αἱ προσρήσεις ἁπλῶς γίνονται, θεραπείαν ἐμφαίνουσαι μόνον· ἐνταῦθα δὲ οὐχ οὕτως, ἀλλὰ πολλῆς σοφίας γέμει τὸ προοίμιον. Οὐ γὰρ Παῦλός ἐστιν ὁ φθεγγόμενος, ἀλλ' ὁ κινῶν τὴν ἐκείνου ψυχὴν Χριστός. Παῦλος κλητός. Τὸ Παῦλος τοῦτο, ὄνομα μέν ἐστιν ἓν, καὶ ψιλὸν ὄνομα· τοσοῦτον δὲ ἔχει νοημάτων θησαυρὸν ἀποκείμενον, ὅσον διὰ τῆς πείρας ἔγνωτε.","english":"3. Therefore I am very confident and have believed that you will do what has been said with great eagerness; and for this reason, having set this exhortation here, I will try to lead you to Paul's table. Paul, a called apostle. You have often heard these things, and we have read them; but it is necessary not only to read but also to understand what is said, since otherwise the reading will be of no profit to us. For a treasure trodden underfoot from above does not display its wealth, but one must first dig it up and descend below, and so discover all its abundance; so too with the Scriptures: reading alone is not enough to reveal the treasure of the good things laid up, unless you search out the depth. If reading were enough, Philip would not have said to the eunuch, Do you understand what you are reading? If reading were enough, Christ would not have said to the Jews, Search the Scriptures; and the one who searches does not stop at the surface but descends to the depth itself. For I see a great sea of thoughts in the opening words. For in everyday letters, greetings are made simply, expressing only courtesy; but here it is not so, but the opening is full of great wisdom. For it is not Paul who speaks, but Christ who moves his soul. Paul, a called. This Paul is one name, and a bare name; yet it has as great a treasure of thoughts laid up as you have come to know through experience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Εἰ γὰρ δὴ μέμνησθε, ἴστε ὅτι τρεῖς ἡμέρας ὁλοκλήρους ὑπὲρ τοῦ ὀνόματος τούτου διελέχθην μόνον, τὰς αἰτίας λέγων, δι' ἃς πρὸ τούτου Σαῦλος καλούμενος, μετὰ ταῦτα ἐκλήθη Παῦλος, καὶ τίνος ἕνεκεν οὐκ εὐθέως μεταστὰς πρὸς τὴν πίστιν, ἐδέξατο τὴν προσηγορίαν, ἀλλὰ μέχρι πολλοῦ διέμεινεν ἔχων τὸ ὄνομα, ὅπερ ἐξαρχῆς ἔθεντο οἱ γονεῖς· καὶ πολλὴν ἀπὸ τούτου τοῦ Θεοῦ σοφίαν καὶ κηδεμονίαν ἀνεδείκνυμεν, καὶ περὶ ἡμᾶς, καὶ περὶ τοὺς ἁγίους ἐκείνους γεγενημένην. Εἰ γὰρ ἄνθρωποι τοῖς αὑτῶν παιδίοις οὐχ ἁπλῶς ἐπιτιθέασι τὰ ὀνόματα, ἀλλὰ τὸ μὲν ἀπὸ τοῦ πατρὸς, τὸ δὲ ἀπὸ τοῦ πάππου, τὸ δὲ ἀφ' ἑτέρων προγόνων καλοῦντες· πολλῷ μᾶλλον ὁ Θεὸς τοῖς ἑαυτοῦ δούλοις οὐχ ἁπλῶς, οὐδὲ ἄνευ λόγου τινὸς τὰς προσηγορίας ἐπέθηκεν, ἀλλὰ μετὰ πλείονος σοφίας. Ἄνθρωποι μὲν γὰρ εἴς τε τιμὴν τῶν ἀπελθόντων, εἴς τε ἑαυτῶν παραμυθίαν πολλάκις τοῖς τῶν τετελευτηκότων ὀνόμασι τοὺς ἑαυτῶν υἱοὺς καλοῦσι, παραμυθίαν τινὰ τῆς τῶν κατοιχομένων τελευτῆς διὰ τῆς τῶν παίδων προσηγορίας ἐπινοοῦντες· ὁ δὲ Θεὸς ἀρετῆς ὑπόμνησιν καὶ διδασκα λίαν, ὥσπερ ἐν στήλῃ χαλκῇ, τῇ προσηγορίᾳ τῶν ἁγίων ἐναποτίθεται. Τὸν γοῦν Πέτρον ἀπὸ τῆς ἀρετῆς οὕτως ἐκάλεσε, τὴν ἀπόδειξιν τῆς περὶ τὴν πίστιν στεῤῥότητος ἐναποτιθέμενος αὐτοῦ τῷ ὀνόματι, ἵνα ἔχῃ διδάσκαλον διηνεκῆ, τὴν προσηγορίαν, τῆς τοιαύτης στεῤῥότητος. Τοῦτο καὶ τὸν Ἰωάννην καὶ τὸν Ἰάκωβον ἐκάλεσεν,ἀπὸ τῆς κατὰ τὸ κήρυγμα μεγαλοφωνίας.","english":"For if you remember, you know that for three whole days I discoursed on this name alone, stating the reasons for which he who was before this called Saul was afterward called Paul, and for what reason, when he had not immediately changed over to the faith, he received the appellation, but for a long time continued to bear the name that his parents had given him from the beginning; and from this we demonstrated the great wisdom and providence of God, shown both toward us and toward those saints. For if human beings do not give names to their own children haphazardly, but call one after his father, another after his grandfather, and another after other ancestors, much more does God assign appellations to his own servants not haphazardly nor without some reason, but with greater wisdom. For human beings often call their sons by the names of the deceased, both to honor those who have departed and for their own consolation, devising a kind of consolation for the death of the departed through the naming of their children; but God deposits in the appellation of the saints a reminder and instruction in virtue, as it were on a bronze pillar. At any rate, he called Peter from his virtue, depositing in his name the proof of his firmness in the faith, so that he might have a perpetual teacher—his appellation—of such firmness. This he also did in calling John and James, from their great-voicedness in preaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Ἀλλ' ἵνα μὴ πάλιν τὰ αὐτὰ λέγων διενοχλῶ, ταῦτα ἀφεὶς, ἐκεῖνο ἐρῶ, ὅτι καὶ αὐτὰ καθ' ἑαυτὰ λεγόμενα τὰ ὀνόματα τῶν ἁγίων, καὶ τοῖς φιλοθέοις εἰσὶν αἰδέσιμα, καὶ τοῖς ἁμαρτάνουσι φοβερά.\n\nΤὸν γοῦν Ὀνήσιμον δραπέτην καὶ κλέπτην γενόμενον, καὶ τῶν δεσποτικῶν ὑφελόμενόν τι χρημάτων, ὑποδεξάμενος ὁ Παῦλος καὶ μεταβαλὼν, καὶ οὕτω πρὸς τὴν ἱερὰν χειραγωγήσας μυσταγωγίαν· εἶτα μέλλων ἀποδιδόναι τῷ δεσπότῃ πάλιν, τοῦτο πρὸς αὐτὸν ἔγραφε· Διὸ πολλὴν ἐν Χριστῷ παῤῥησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον διὰ τὴν ἀγάπην, μᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης, νυνὶ δὲ καὶ δέσμιος ἐν Χριστῷ Ἰησοῦ. Ὁρᾷς ὅτι τρία ἐπέθηκε, τὰ δεσμὰ τὰ διὰ τὸν Χριστὸν, τὴν πολιτείαν τὴν ἀπὸ τῆς ἡλικίας, τὴν αἰδῶ τὴν ἀπὸ τῆς προσηγορίας; Ἐπειδὴ γὰρ εἷς ἦν ὁ παρακαλῶν, τριπλοῦν ἐφιλονείκησε ποιῆσαι τὸν ὑπὲρ Ὀνησίμου δεόμενον, τὸν πρεσβύτην. Ὁρᾷς ὅτι καὶ αὐτὰ τὰ ὀνόματα αἰδέσιμα τοῖς πιστοῖς ἐστι καὶ φιλόθεα; Εἰ γὰρ παιδίου φιλουμένου προσηγορία ὀνομασθεῖσα πολλάκις καὶ μὴ βουλόμενον τὸν πατέρα ἔπεισε δοῦναι τὴν χάριν διὰ τὸ πρὸς τὸ ὄνομα φίλτρον, πολλῷ μᾶλλον ἐπὶ τῶν ἁγίων συμβαίνειν τοῦτο εἰκὸς ἦν. Ὅτι δὲ καὶ τοῖς ἁμαρτάνουσι φοβερὰ ἦν, καθάπερ παιδίοις ῥᾳθυμοῦσι τὰ τῶν διδασκάλων ὀνόματα, ἄκουσον πῶς Γαλάταις ἐπιστέλλων αὐτὸ τοῦτο ᾐνίξατο. Ἐπειδὴ γὰρ εἰς ἀσθένειαν ἀπέκλιναν Ἰουδαϊκὴν, καὶ περὶ τὴν πίστιν αὐτὴν ἐκινδύνευον, βουλόμενος αὐτοὺς ἀναστῆσαι καὶ πεῖσαι μηδὲν Ἰουδαϊκὸν ἐπεισάγειν τῇ τοῦ Εὐαγγελίου διδασκαλίᾳ, οὕτως ἔγραφεν·","english":"But so that I may not again trouble you by saying the same things, setting these aside, I will say that: even the names of the saints, when spoken by themselves, are both venerable to the God-loving and fearful to those who sin. For instance, Paul received Onesimus, who had become a runaway and a thief, and had stolen some of his master's money, and changed him, and thus led him by the hand to the sacred initiation; then, when he was about to give him back again to his master, he wrote this to him: \"Therefore, though I have much boldness in Christ to command you what is fitting, for love's sake I rather beseech you, being such a one as Paul the aged, and now also a prisoner in Christ Jesus.\" Do you see that he put forward three things—the bonds for Christ's sake, the conduct that comes from his age, the reverence that comes from his title? For since there was one who was entreating, he strove to make threefold the one pleading on behalf of Onesimus—the aged man. Do you see that even the names themselves are venerable to the faithful and God-loving? For if the name of a beloved child, when spoken, often persuaded a father, even against his will, to grant the favor because of his affection for the name, much more was this likely to happen in the case of the saints. And that they were also fearful to those who sin, just as the names of teachers are to careless children, hear how, when writing to the Galatians, he hinted at this very thing. For since they had inclined to Jewish weakness and were in danger concerning the faith itself, wishing to rouse them and persuade them to introduce nothing Jewish into the teaching of the Gospel, he wrote thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Ἰδὲ ἐγὼ Παῦλος λέγω ὑμῖν, ὅτι ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. Εἶπες, Ἐγώ· τίνος ἕνεκεν προστιθεὶς τὸ ὄνομα; τὸ γὰρ, Ἐγὼ, οὐκ ἦν ἱκανὸν δηλῶσαι τὸν γράφοντα; Ἀλλ' ἵνα μάθῃς ὅτι καὶ αὐτὴ ἡ τοῦ ὀνόματος παρενθήκη ἱκανὴ τῶν ἀκουόντων καθάψασθαι, διὰ τοῦτο προστίθησι τὴν προσηγορίαν, εἰς ὑπόμνησιν αὐτοὺς ἄγων τοῦ διδασκάλου. Καὶ ἡμεῖς δὲ τὸ αὐτὸ τοῦτο πάσχομεν· ὅταν γὰρ ἀναμνησθῶμεν τῶν ἁγίων, κἂν ἐν ῥᾳθυμίᾳ ὦμεν, διανιστάμεθα, κἂν ἐν καταφρονήσει, φοβούμεθα. Παῦλον γοῦν τὸν ἀπόστολον ὅταν ἀκούσω ἐγὼ, ἐννοῶ τὸν ἐν θλίψεσι, τὸν ἐν στενοχωρίαις, τὸν ἐν πληγαῖς, τὸν ἐν φυλακαῖς, τὸν ἐν τῷ βυθῷ νυχθήμερον γενόμενον, τὸν εἰς τρίτον ἁρπαγέντα οὐρανὸν, τὸν ἐν τῷ παραδείσῳ τὰ ἄῤῥητα ῥήματα ἀκούσαντα, τὸ σκεῦος τῆς ἐκλογῆς, τὸν νυμφαγωγὸν τοῦ Χριστοῦ, τὸν εὐξάμενον ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν. Καὶ καθάπερ σειρά τις χρυσῆ, τῶν κατορθωμάτων ὁ ὁρμαθὸς μετὰ τῆς τοῦ ὀνόματος μνήμης τοῖς μετὰ ἀκριβείας προσέχουσιν ἐπεισέρχεται· καὶ οὐ μικρὸν ἡμῖν ἀπὸ τούτου γίνεται κέρδος.","english":"Behold, I Paul say to you, that if you are circumcised, Christ will profit you nothing.\" You said, \"I\"; for what reason do you add the name? For the \"I\" was not sufficient to make the writer clear, was it? But so that you may learn that even this very insertion of the name is sufficient to touch the hearers, for this reason he adds the appellation, leading them to the remembrance of the teacher. And we also suffer this same thing; for when we are reminded of the saints, even if we are in slackness, we are roused up, and even if in contempt, we are made fearful. When I hear Paul the apostle, at any rate, I think of the one in afflictions, the one in straits, the one in blows, the one in prisons, the one who spent a night and a day in the deep, the one caught up to the third heaven, the one in paradise who heard unutterable words, the vessel of election, the bridegroom's friend of Christ, the one who prayed to be anathema from Christ for the sake of his brothers. And just as a kind of golden chain, the string of his achievements together with the remembrance of the name enters in for those who attend with precision; and no small gain comes to us from this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"δʹ. Ἐνῆν καὶ πλείονα τούτων εἰς τὴν προσηγορίαν εἰπεῖν· ἀλλ' ἵνα καὶ τῆς δευτέρας ἁψώμεθα λέξεως, ἐνταῦθα τὴν περὶ τοῦ ὀνόματος στήσας θεωρίαν, ἐπ' ἐκείνην βαδιοῦμεν λοιπόν. Ὥσπερ γὰρ τὸ Παῦλος ὄνομα πολλὴν παρέσχεν ἡμῖν εὐπορίαν, οὕτω καὶ τὸ Κλητὸς, εἰ βουληθείημεν αὐτὸ καταμαθεῖν μετὰ τῆς προσηκούσης σπουδῆς, τῆς ἴσης ἢ καὶ πλείονος ἐμπλήσειε θεωρίας ἡμᾶς. Καὶ καθάπερ ἀπὸ κόσμου, ἢ διαδήματος βασιλικοῦ λίθον ἕνα τις ἐξελὼν, καὶ οἰκίας λαμπρὰς καὶ πολυτελεῖς ἀγροὺς, καὶ οἰκετῶν ἀγέλας, καὶ ἕτερα πολλῷ πλείονα τούτων πρίασθαι δύναιτ' ἂν, τὸν μαργαρίτην ἀποδόμενος ἐκεῖνον· οὕτω δὴ καὶ ἐπὶ τῶν θείων ῥημάτων, ἂν μιᾶς ῥήσεως ἔννοιαν ἀναπτύξαι θελήσῃς, πολλήν σοι παρέξει πνευματικῆς εὐπορίας ὑπόθεσιν, οὐκ οἰκίας, οὐδὲ ἀνδράποδα, οὐδὲ πλέθρα γῆς κομίζουσα, ἀλλὰ θεοσεβείας καὶ φιλοσοφίας ἀφορμὰς ἐνιεῖσα ταῖς τῶν προσεχόντων ψυχαῖς. Σκόπει οὖν αὐτὸ τοῦτο τὸ Κλητὸς, εἰς ὅσην ἡμᾶς χειραγωγεῖ πραγμάτων ἱστορίαν πνευματικῶν. Δεῖ δὲ πρότερον μαθεῖν, τί ποτέ ἐστιν αὐτὸ τὸ Κλητός· καὶ δεύτερον ἐξετάσαι, τίνος ἕνεκεν Κορινθίοις ἐπιστέλλων μόνον καὶ Ῥωμαίοις οὕτως ἔγραψεν, ἄλλῳ δὲ οὐδενί. Οὐ γὰρ ἁπλῶς, οὐδὲ εἰκῆ τοῦτο ποιεῖ. Εἰ γὰρ ἡμεῖς τῶν ἐπιστολῶν τὰς προῤῥήσεις οὐχ ἁπλῶς ποιούμεθα, ἀλλ' ὑποδεεστέροις μὲν ἐπιστέλλοντες, Ὁ δεῖνα τῷ δεῖνι, γράφομεν, ὅταν δὲ ὁμοτίμοις, καὶ δεσπότην ἐν τῇ","english":"4. It was possible to say even more than these things about the name; but in order that we may also touch upon the second expression, having here brought our consideration of the name to a halt, we shall proceed to that one next. For just as the name Paulos afforded us great abundance, so also does the name Kletos, if we should wish to understand it with the diligence that is fitting, fill us with equal or even greater contemplation. And just as if someone, having taken one stone from a world or a royal diadem, could buy both splendid houses and costly fields and herds of slaves and many other things far more numerous than these, by selling that pearl; so indeed also in the case of the divine words, if you wish to unfold the meaning of a single phrase, it will provide you with a great supply of spiritual abundance, bringing not houses, nor slaves, nor acres of land, but instilling occasions for piety and philosophy into the souls of those who attend to them. Consider, then, this very word Kletos, into how great a history of spiritual matters it leads us by the hand. But it is necessary first to learn what this very word Kletos is; and second to examine for what reason, when writing to the Corinthians only and to the Romans, he wrote thus, and to no other. For he does not do this simply or at random. For if we do not make the prefaces of our letters simply, but when writing to inferiors we write, \"So-and-so to so-and-so,\" but when to equals, and master in the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"προῤῥήσει καλοῦμεν τὸν δεχόμενον τὴν ἐπιστολήν· ὅταν δὲ πολὺ τὴν ἀξίαν ὑπερέχωσι τὴν ἡμετέραν, καὶ ἕτερα πλείονα προστίθεμεν ὀνόματα, μείζονα ἔχοντα τὴν θεραπείαν· εἰ οὖν ἡμεῖς τοσαύτῃ προνοίᾳ κεχρήμεθα, καὶ οὐχ ἑνὶ τρόπῳ πᾶσι γράφομεν, ἀλλὰ τῇ διαφορᾷ τῶν δεχομένων προσώπων καταλλήλους ποιούμεθα τὰς προσηγορίας· πολλῷ μᾶλλον ὁ Παῦλος, οὐχ ἁπλῶς, οὐδὲ εἰκῆ τούτοις μὲν οὕτως, ἐκείνοις δὲ ἑτέρως ἐπέστελλεν, ἀλλὰ μετά τινος σοφίας πνευματικῆς. Ὅτι μὲν οὐδενὶ τῶν ἄλλων ἐπιστέλλων, κλητὸν ἑαυτὸν ἐν τῷ προοιμίῳ τῆς Ἐπιστολῆς ἐκάλεσεν, ἔξεστιν ἡμῖν αὐτὰς τῶν Ἐπιστολῶν τὰς ἀρχὰς ἐπελθοῦσι τοῦτο μαθεῖν. Τίνος δὲ ἕνεκεν τοῦτο ἐποίει, ἡμέτερον ἂν εἴη λοιπὸν εἰπεῖν, ἐπειδὰν δείξωμεν πρότερον τί ἐστιν ὁ κλητὸς, καὶ τί διὰ τῆς ῥήσεως ἡμᾶς διδάξαι ὁ Παῦλος ἠθέλησε ταύτης. Τί ποτ' οὖν ἡμᾶς βούλεται διδάξαι διὰ τοῦ κλητὸν ἑαυτὸν καλέσαι; Ὅτι οὐκ αὐτὸς τῷ Δεσπότῃ προσῆλθε πρῶτος, ἀλλὰ κληθεὶς ὑπήκουσεν· οὐκ αὐτὸς ἐζήτησε καὶ εὗρεν, ἀλλ' εὑρέθη πλανώμενος· οὐκ αὐτὸς πρὸς τὸ φῶς ἀνέβλεψε πρῶτος, ἀλλὰ τὸ φῶς τὰς οἰκείας ἀκτῖνας πρὸς τὰς ὄψεις ἀφῆκε τὰς ἐκείνου, καὶ τοὺς ἔξω πηρώσας ὀφθαλμοὺς, οὕτω τοὺς ἔνδοθεν ἤνοιξε. Βουλόμενος οὖν ἡμᾶς παιδεῦσαι ὅτι τῶν κατορθωμάτων αὐτοῦ πάντων οὐδὲν ἑαυτῷ λογίζεται, ἀλλὰ τῷ κεκληκότι Θεῷ, κλητὸν ἑαυτὸν καλεῖ. Ὁ γὰρ τὰς πύλας μοι τοῦ σκάμματος ἀνοίξας, φησὶ, καὶ τὸ στάδιον, οὗτος καὶ τῶν στεφάνων αἴτιος γίνεται· ὁ τὴν ἀρχὴν παρασχὼν καὶ τὴν ῥίζαν καταβαλλόμενος, οὗτος καὶ τῶν βλαστησάντων μοι μετὰ ταῦτα καρπῶν παρέσχε μοι τὰς ἀφορμάς.","english":"we call the one who receives the letter by his title; but when they greatly surpass our own worth, we also add other, more numerous names, which carry a greater mark of honor. If, then, we exercise such forethought, and do not write to all in one way, but make our forms of address suited to the difference of the persons who receive them, much more did Paul, not simply nor at random, write to these in one way and to those in another, but with a certain spiritual wisdom. That he, when writing to none of the others, called himself \"called\" in the opening of the Epistle, we can learn by going through the openings of the Epistles themselves. But for what reason he did this, it would remain for us to say, once we have first shown what \"called\" is, and what Paul wished to teach us through this expression. What, then, does he wish to teach us by calling himself \"called\"? That he did not himself come first to the Master, but, when called, he obeyed; that he did not himself seek and find, but was found while wandering; that he did not himself first look up toward the light, but the light sent forth its own rays upon his eyes, and having blinded the eyes without, thus opened the eyes within. Wishing, then, to teach us that he reckons none of all his own successes to himself, but to the God who called him, he calls himself \"called.\" For the one who opened for me the gates of the racecourse, he says, and the stadium, this one is also the cause of the crowns; the one who provided the beginning and laid down the root, this one also provided me with the starting points for the fruits that sprouted afterward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Διὰ τοῦτο καὶ ἀλλαχοῦ πάλιν εἰπὼν, Πλείονα πάντων ἐκοπίασα, ἐπήγαγεν, Οὐκ ἐγὼ δὲ, ἀλλ' ἡ χάρις ἡ σὺν ἐμοί. Τὸ οὖν Κλητὸς ὄνομα οὐδενός ἐστιν ἔνδειξις ἑτέρου, ἢ τὸ μηδὲν οἰκεῖον νομίζειν εἶναι Παῦλον τῶν οἰκείων κατορθωμάτων, ἀλλὰ πάντα ἀνατιθέναι τῷ Δεσπότῃ Θεῷ. Ὅπερ οὖν καὶ ὁ Χριστὸς τοὺς μαθητὰς ἐδίδασκε λέγων, Οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς· καὶ ὁ Ἀπόστολος τὸ αὐτὸ τοῦτο πάλιν ἐπὶ τῆς αὐτῆς Ἐπιστολῆς αἰνίττεται λέγων· Τότε δὲ ἐπιγνώσομαι, καθὼς καὶ ἐπεγνώσθην· νῦν γὰρ, φησὶν, οὐκ ἐγὼ πρῶτος ἐπέγνων, ἀλλ' αὐτὸς ἐπεγνώσθην πρῶτος. Διώκοντα γὰρ αὐτὸν καὶ πορθοῦντα τὴν Ἐκκλησίαν ὁ Χριστὸς ἐκάλεσε, λέγων· Σαῦλε, Σαῦλε, τί με διώκεις; Διὰ τοῦτο κλητὸν ἑαυτὸν καλεῖ. Τίνος ἕνεκεν Κορινθίοις οὕτως ἐπέστελλεν; Ἡ Κόρινθος αὕτη τῆς Ἀχαΐας μητρόπολίς ἐστι, καὶ πνευματικοῖς ἐκόμα χαρίσμασι· καὶ μάλα εἰκότως· τῆς γὰρ Παύλου γλώττης πρώτη ἀπήλαυσε, καὶ καθάπερ ἄμπελος, ἀρίστου τινὸς καὶ ἐπιμελοῦς ἀπολαύουσα γεωργοῦ, πολλοῖς μὲν κομᾷ τοῖς φύλλοις, πολλῷ δὲ τῷ καρπῷ βρίθει διηνεκῶς· οὕτω δὴ καὶ ἡ πόλις ἐκείνη, ὥσπερ τινὸς ἀρίστου γεωργοῦ, τῆς Παύλου διδασκαλίας μετασχοῦσα πρώτη, καὶ ἐπὶ πολὺν ἐντρυφήσασα χρόνον τῇ τούτου σοφίᾳ, πᾶσιν ἐτεθήλει τοῖς ἀγαθοῖς· οὐ πνευματικῶν δὲ αὕτη χαρισμάτων περιουσία μόνη ἦν, ἀλλὰ καὶ βιωτικῶν πλεονεκτημάτων πολλὴν εἶχε τὴν ἀφθονίαν. Καὶ γὰρ σοφίᾳ λόγων τῶν ἔξωθεν, καὶ πλούτῳ καὶ δυναστείᾳ τῶν ἄλλων ἐκράτει πόλεων. Καὶ ταῦτα αὐτὴν ἐφύσησε καὶ πρὸς ἀπόνοιαν ἦρε, καὶ διὰ τῆς ἀπονοίας εἰς πολλὰ διέστησε μέρη.","english":"For this reason, again, when he said elsewhere, \"I labored more abundantly than all,\" he added, \"Yet not I, but the grace that is with me.\" Therefore the name \"Called\" is an indication of nothing else than that Paul considers none of his own successes to be his own, but attributes all things to the Master, God. This, then, is what Christ also taught the disciples, saying, \"You did not choose me, but I chose you\"; and the Apostle again hints at this same thing in the same Epistle, saying, \"Then I shall know, even as I was known\"; for now, he says, I did not first know, but he first knew me. For when he was persecuting and ravaging the Church, Christ called him, saying, \"Saul, Saul, why do you persecute me?\" For this reason he calls himself \"called.\" For what reason did he write thus to the Corinthians? Corinth is the metropolis of Achaia, and it abounded in spiritual gifts—and very reasonably; for it was the first to enjoy Paul's tongue, and like a vine that enjoys some excellent and diligent husbandman, it abounds in many leaves and is continually weighed down with much fruit; so too that city, having first partaken of Paul's teaching as of some excellent husbandman, and having for a long time luxuriated in his wisdom, flourished in all good things. Nor was this the only abundance of spiritual gifts, but it also had a great plenty of worldly advantages. For in wisdom of external words, and in wealth and power, it surpassed the other cities. And these things puffed it up and raised it to folly, and through folly divided it into many parts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Τοιαύτη γὰρ τῆς ὑπερηφανίας ἡ φύσις· τὸν τῆς ἀγάπης διαῤῥήγνυσι σύνδεσμον, καὶ τὸν πλησίον ἀποσχίζει, καὶ καθ' ἑαυτὸν ἕκαστον εἶναι ποιεῖ τὸν κεκτημένον αὐτήν. Καὶ καθάπερ τοῖχος φυσηθεὶς διαλύει τὴν οἰκοδομὴν, οὕτω δὴ καὶ ψυχὴ φυσηθεῖσα τῆς πρὸς ἕτερον συναφείας οὐκ ἀνέχεται, ὃ δὴ καὶ ἡ Κόρινθος ἔπαθε τότε· καὶ πρὸς ἀλλήλους διεστασίαζον, καὶ εἰς πολλὰ μέρη τὴν Ἐκκλησίαν κατέτεμον, καὶ μυρίους ἑαυτοῖς ἑτέρους ἐπέστησαν διδασκάλους, καὶ κατὰ φρατρίας καὶ συμμορίας γενόμενοι ἐλυμήναντο τὸ τῆς Ἐκκλησίας ἀξίωμα. Ἐκκλησίας γὰρ ἀξίωμα, ὅταν σώματος ἀκολουθίαν πρὸς ἑαυτοὺς οἱ συλλεγόμενοι διατηρῶσι.\n\nεʹ. Δεῖ δὲ ταῦτα ἀποδεῖξαι ὑμῖν πάντα, ὅτι πρῶτοι Παύλου τῆς διδασκαλίας Κορίνθιοι τότε ἀπήλαυσαν, ὅτι χαρισμάτων ἦσαν πνευματικῶν πεπληρωμένοι, ὅτι καὶ βιωτικοῖς πλεονεκτήμασιν ἐκράτουν, ὅτι διὰ ταῦτα ἀπονοηθέντες ἀλλήλοις ἀπεῤῥάγησαν, καὶ οἱ μὲν τούτοις, οἱ δὲ ἐκείνοις προσένεμον ἑαυτούς. Ὅτι μὲν οὖν πρῶτοι τῆς Παύλου διδασκαλίας ἀπήλαυσαν, ἄκουσον πῶς αὐτὸ τοῦτο ὁ Παῦλος ᾐνίξατο· Ἐὰν γὰρ, φησὶ, πολλοὺς παιδαγωγοὺς ἔχητε ἐν Χριστῷ Ἰησοῦ, ἀλλ' οὐ πολλοὺς πατέρας. Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα· ὁ δὲ γεννήσας πρῶτος εἰς φῶς ἄγει τὸ τεχθέν. Καὶ πάλιν, Ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισε· δεικνὺς ὅτι πρῶτος τὴν διδασκαλίαν κατεβάλλετο. Ὅτι δὲ χαρίσμασιν ἐκόμων πνευματικοῖς, ἐκεῖθεν δῆλον· Εὐχαριστῶ τῷ Θεῷ μου ἐπὶ τῇ χάριτι τοῦ Θεοῦ, τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι.","english":"For such is the nature of pride: it shatters the bond of love, it severs one's neighbor, and it makes each person who possesses it be on their own. And just as a wall that has been puffed up destroys the building, so too a soul that has been puffed up does not endure union with another—which is exactly what Corinth suffered at that time: they were at variance with one another, they cut the Church into many parts, they set up countless other teachers for themselves, and forming factions and cliques they damaged the dignity of the Church. For the dignity of the Church is when those who gather together preserve the order of a body toward one another.\n\n5. But it is necessary to prove all these things to you: that the Corinthians were the first at that time to enjoy Paul's teaching, that they were filled with spiritual gifts, that they also excelled in worldly advantages, and that for these reasons they became arrogant and broke apart from one another, some attaching themselves to these and others to those. That they were indeed the first to enjoy Paul's teaching, hear how Paul himself hinted at this very thing: \"For even if,\" he says, \"you have many guardians in Christ Jesus, yet not many fathers. For in Christ Jesus through the Gospel I begot you.\" And the one who begets first brings the child into the light. And again, \"I planted, Apollos watered,\" showing that he first laid down the teaching. And that they prided themselves on spiritual gifts is clear from there: \"I thank my God for the grace of God that was given to you in Christ Jesus, that in everything you were enriched in him, so that you are lacking in no gift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Καὶ μὴν ὅτι σοφίας μετεῖχον τῆς ἔξωθεν, ἐξ ὧν πολλοὺς καὶ μακροὺς κατὰ τῆς σοφίας ἀποτείνει λόγους, δῆλον ἡμῖν ἐποίησεν. Οὐδαμοῦ γὰρ αὐτὸ ταχέως ἐν ἑτέρᾳ ποιήσας Ἐπιστολῇ, ἐνταῦθα καὶ πολλῇ κέχρηται τῇ κατηγορίᾳ· καὶ μάλα εἰκότως. Ἐπειδὴ γὰρ ἐντεῦθεν ἡ φλεγμονὴ γέγονεν, ἐκεῖ καὶ τὴν τομὴν ἐπήγαγεν, οὕτω λέγων· Οὐ γὰρ ἀπέστειλέ με Χριστὸς βαπτίζειν, ἀλλ' εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ. Ὅρα πόση κατηγορία τῆς ἔξωθεν σοφίας, ὅτι μὴ μόνον μηδὲν φαίνεται συντελοῦσα πρὸς τὴν εὐσέβειαν, ἀλλὰ καὶ ἐμπόδισμα καὶ κώλυμα γίνεται. Καθάπερ γὰρ τὰ λαμπρὰ τῶν σωμάτων, καὶ τῶν ὄψεων εὐειδεῖς καὶ καλαὶ, ἂν μέν τινα καλλωπισμοῦ προσθήκην ἔξωθεν λάβωσιν, εἰς τὴν τῆς οἰκείας εὐμορφίας βλάπτονται δόξαν, τῶν ὑπογραμμάτων καὶ τῶν ὑπογραφῶν καὶ τῆς ἄλλης ἐπιτεχνήσεως μεριζομένων πρὸς ἑαυτὰς τὸν τοῦ κάλλους ἔπαινον· ἂν δὲ μηδὲν ἐπαγάγῃς αὐταῖς, μᾶλλον αὐτῶν ἐκφαίνεις τὴν εὐμορφίαν, γυμνῆς καθ' ἑαυτὴν τῆς ὥρας ἀγωνιζομένης, καὶ ὁλόκληρον καρπουμένης τὸ θαῦμα· οὕτω καὶ ἐπὶ τῆς εὐσεβείας καὶ τῆς νύμφης τῆς πνευματικῆς, ἂν μέν τι τῶν ἔξωθεν ἐπεισαγάγῃς αὐτῇ, ἢ πλοῦτον, ἢ δυναστείαν, ἢ λόγων ἰσχὺν, ἐκένωσας τὴν δόξαν αὐτῆς, οὐκ ἀφεὶς ὁλόκληρον αὐτῆς φανῆναι τὸ θαῦμα, ἀλλ' εἰς πολλὰ καταμερίσας αὐτῆς τὴν δόξαν·","english":"And indeed, that they partook of the wisdom from without, he made clear to us from the many and lengthy arguments he levels against wisdom. For nowhere else did he do this quickly in another Epistle, but here he employs great accusation—and very reasonably. For since the inflammation arose from that source, there too he applied the incision, saying thus: \"For Christ did not send me to baptize, but to preach the gospel, not in wisdom of word, lest the cross of Christ be made void.\" See how great an accusation against the wisdom from without—that it not only appears to contribute nothing to piety, but even becomes a hindrance and an obstacle. For just as the radiant among bodies, and those fair and beautiful of face, if they receive some external addition of adornment, are harmed in the reputation of their own comeliness, since the underdrawings and outlines and the rest of the artifice divide the praise of beauty among themselves; but if you bring nothing upon them, you rather reveal their comeliness, the hour contending naked by itself and reaping the wonder whole—so too in the case of piety and the spiritual bride: if you introduce anything of the things from without into her—either wealth, or power, or strength of words—you have emptied her glory, not allowing her wonder to appear whole, but dividing her glory into many parts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"ἐὰν δὲ ἀφῇς γυμνὴν καθ' ἑαυτὴν ἀγωνίζεσθαι, πάντα ἀποστήσας τὰ ἀνθρώπινα, τότε ἀκριβῶς αὐτῆς φανεῖται τὸ κάλλος ἅπαν, τότε ἐκλάμψει σαφῶς ἡ ἄμαχος ἰσχὺς, ὅταν μήτε πλούτου, μήτε σοφίας, μήτε δυναστείας, μήτε εὐγενείας, μήτε ἄλλου τινὸς τῶν ἀνθρωπίνων δεηθεῖσα, πάντων δύνηται κρατεῖν καὶ περιγίνεσθαι, δι' ἀνθρώπων εὐτελῶν καὶ ταπεινῶν καὶ ἠπορημένων καὶ πενήτων καὶ ἰδιωτῶν, καὶ ἀσεβῶν ῥητόρων καὶ φιλοσόφων καὶ τυράννων, καὶ τῆς οἰκουμένης κρατοῦσα ἁπάσης. Διὸ καὶ Παῦλος ἔλεγεν· Οὐκ ἦλθον καθ' ὑπεροχὴν λόγου, κηρύττων ὑμῖν τὸ μαρτύριον τοῦ Θεοῦ· καὶ, Τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τοὺς σοφούς. Οὐχ ἁπλῶς εἶπε, τὰ μωρὰ, ἀλλὰ, Τὰ τοῦ κόσμου μωρά· οὐ πάντως δὲ, ὅτι τὰ τοῦ κόσμου μωρὰ, καὶ παρὰ τῷ Θεῷ μωρά· ἀλλὰ πολλοὶ τῶν ἐνταῦθα δοκούντων εἶναι ἀνοήτων, παρὰ τῷ Θεῷ πάντων εἰσὶ τῶν ἄλλων σοφώτεροι· ὥσπερ οὖν καὶ πολλοὶ τῶν ἐν πενίᾳ ζώντων ἐνταῦθα, πάντων εἰσὶν εὐπορώτεροι παρὰ τῷ Θεῷ. Ἐπεὶ καὶ ὁ Λάζαρος ἐκεῖνος πάντων πτωχότερος ὢν ἐν τῷ κόσμῳ, πάντων ἦν εὐπορώτερος ἐν τοῖς οὐρανοῖς. Μωρίαν τοίνυν τοῦ κόσμου καλεῖ τοὺς οὐκ ἔχοντας γλῶτταν ἠκονημένην, τοὺς τῆς ἔξωθεν οὐ μετεσχηκότας σοφίας, τοὺς εὐγλωττίας ἀπεστερημένους. Καὶ τούτους ἐξελέξατο, φησὶν, ὁ Θεὸς, ἵνα καταισχύνῃ τοὺς σοφούς. Καὶ πῶς, εἰπέ μοι, διὰ τούτων ἐκεῖνοι καταισχύνονται; Διὰ τῆς τῶν πραγμάτων πείρας. Ὅταν γὰρ τὴν χήραν τὴν ἔξω καθημένην καὶ προσαιτοῦσαν, πολλάκις δὲ καὶ τὸ σῶμα ἀνάπηρον οὖσαν ἐξετάσῃς περὶ","english":"But if you leave it naked to contend by itself, having removed all human things, then all its beauty will appear exactly, then the invincible strength will shine clearly, when it needs neither wealth, nor wisdom, nor power, nor noble birth, nor any other of human things, but is able to conquer and prevail over all—through men cheap and lowly and destitute and poor and uneducated, and over impious orators and philosophers and tyrants, and ruling over the whole inhabited world. Therefore Paul also said: I did not come with excellence of speech, proclaiming to you the testimony of God; and, God chose the foolish things of the world, that he might shame the wise. He did not say simply \"the foolish things,\" but \"the foolish things of the world\"; not, certainly, because the foolish things of the world are also foolish before God; but many of those who seem here to be senseless are before God wiser than all others; just as, then, many of those living here in poverty are before God richer than all. Since even that Lazarus, being poorer than all in the world, was richer than all in the heavens. He calls, then, the foolishness of the world those who do not have a sharpened tongue, those who have not partaken of the wisdom from without, those deprived of eloquence. And these, he says, God chose, that he might shame the wise. And how, tell me, are those shamed through these? Through the experience of the facts. For when you consider the widow sitting outside and begging, and often also being disabled in body, concerning","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"ἀθανασίας ψυχῆς, περὶ σωμάτων ἀναστάσεως, περὶ προνοίας Θεοῦ, περὶ τῆς κατ' ἀξίαν ἀντιδόσεως, περὶ τῶν εὐθυνῶν τῶν ἐκεῖ, περὶ τοῦ φοβεροῦ δικαστηρίου, περὶ τῶν ἀποκειμένων τοῖς κατορθοῦσιν ἀγαθῶν, περὶ τῶν ἠπειλημένων τοῖς ἁμαρτάνουσι τιμωριῶν, περὶ τῶν ἄλλων ἁπάντων· εἶτα μετὰ ἀκριβείας ἀποκρίνεται καὶ πληροφορίας πολλῆς· ὁ δὲ φιλόσοφος καὶ μέγα ἐπὶ κόμῃ καὶ βακτηρίᾳ φρονῶν, μετὰ τοὺς πολλοὺς καὶ μακροὺς τῶν λόγων διαύλους, μετὰ τὰς πολλὰς καὶ ἀκαίρους ἀδολεσχίας, μηδὲ χᾶναι δύναται, μηδὲ διᾶραι στόμα περὶ τούτων ἔχει· τότε γνώσῃ καλῶς, πῶς Ἐξελέξατο τὰ μωρὰ τοῦ κόσμου ὁ Θεὸς, ἵνα καταισχύνῃ τοὺς σοφούς. Ἅπερ γὰρ ἐκεῖνοι δι' ἀπόνοιαν καὶ ὑπερηφανίαν οὐκ ἠδυνήθησαν εὑρεῖν, τῆς μὲν τοῦ Πνεύματος ἑαυτοὺς ἀποστήσαντες διδασκαλίας, τοῖς δὲ οἰκείοις λογισμοῖς τὸ πᾶν ἐπιῤῥίψαντες, ταῦτα οἱ πτωχοὶ καὶ ἀπεῤῥιμμένοι, καὶ τῆς ἔξωθεν ἀπεστερημένοι παιδεύσεως, μετὰ ἀκριβείας ἔμαθον ἅπαντα, τῆς ἐκ τῶν οὐρανῶν ἐξαρτήσαντες ἑαυτοὺς διδασκαλίας. Οὐκ ἐνταῦθα δὲ μόνον ἵσταται κατηγορῶν τῆς ἔξωθεν σοφίας, ἀλλὰ καὶ ἕτερα τούτων πλείονα προστίθησι λέγων· Ἡ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ Θεῷ· καὶ παραινῶν τοῖς ἀκούουσι πάλιν μετὰ πάσης αὐτοῖς ἀτιμίας καὶ σφοδρότητος ἔλεγεν· Εἰ γάρ τις δοκεῖ, φησὶν, ἐν ὑμῖν σοφὸς εἶναι ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός· καὶ πάλιν· Γέγραπται, Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω· καὶ πάλιν, Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων, ὅτι εἰσὶ μάταιοι.","english":"concerning the immortality of the soul, the resurrection of bodies, the providence of God, the recompense according to desert, the accounts to be rendered there, the fearful tribunal, the good things laid up for those who succeed, the punishments threatened to those who sin, and all other such matters; then he answers with precision and great assurance. But the philosopher, who prides himself greatly on his hair and his staff, after the many long courses of his arguments, after his many untimely babblings, cannot even gape, nor has he a mouth to open concerning these things. Then you will know well how God chose the foolish things of the world, that he might shame the wise. For the very things which those men, through folly and arrogance, were unable to find—having withdrawn themselves from the teaching of the Spirit and cast the whole upon their own reasonings—these the poor and outcast, who were deprived of external learning, learned all with precision, having hung themselves upon the teaching from the heavens. Nor does he stop here in accusing external wisdom, but he adds even more than these, saying: The wisdom of this world is foolishness with God; and exhorting his hearers again with all dishonor and vehemence he said: If anyone among you seems to be wise in this age, let him become foolish, that he may become wise; and again: It is written, I will destroy the wisdom of the wise, and the understanding of the prudent I will set aside; and again, The Lord knows the reasonings of men, that they are vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"ςʹ. Ἀλλ' ὅτι μὲν σοφίας μετεῖχον οἱ Κορίνθιοι, δῆλον ἐκ τούτων· ὅτι δὲ μέγα ἐφρόνουν καὶ ἐφυσῶντο, πάλιν ἐξ αὐτῆς τῆς Ἐπιστολῆς ἐστι φανερόν. Κατηγορήσας γάρ που τοῦ πεπορνευκότος, ἐπήγαγε λέγων· Καὶ ὑμεῖς δὲ πεφυσιωμένοι ἐστέ. Ὅτι δὲ ἐκ τῆς ἀπονοίας πρὸς ἀλλήλους ἤριζον, καὶ αὐτὸ τοῦτο ἐδήλωσε πάλιν εἰπών· Ὅπου γὰρ ἐν ὑμῖν ἔρις καὶ ζῆλος καὶ διχοστασίαι, οὐχὶ σαρκικοί ἐστε, καὶ κατὰ ἄνθρωπον περιπατεῖτε; Καὶ τίς ὁ τῆς ἔριδος τρόπος; Εἰς πολλοὺς ἄρχοντας κατέτεμον ἑαυτοὺς, καὶ διὰ τοῦτό φησι· Λέγω δὲ τοῦτο, ὅτι ἕκαστος ὑμῶν φησιν· Ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλῶ, ἐγὼ δὲ Κηφᾶ. Ταῦτα ἔλεγεν, οὐκ ἐπειδὴ Παύλῳ καὶ Κηφᾷ καὶ Ἀπολλῷ προσένεμον ἑαυτοὺς, ἀλλὰ τοῖς ὀνόμασι τούτοις ἀποκρύψαι βούλεται τοὺς τῆς στάσεως αἰτίους γεγενημένους, ὥστε μὴ φανεροὺς καταστήσας, φιλονεικοτέρους ποιῆσαι, καὶ εἰς μείζονα ἀναισχυντίαν ἀγαγεῖν. Ὅτι γὰρ οὐ Παύλῳ καὶ Πέτρῳ καὶ Ἀπολλῷ προσένεμον ἑαυτοὺς, ἀλλ' ἑτέροις τισὶ, καὶ τοῦτο ἐκ τῶν ἑξῆς δῆλον. Ἐγκαλέσας γὰρ αὐτοῖς ἐπὶ τῇ διαστάσει ταύτῃ, πάλιν ἐπήγαγε λέγων· Ταῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλὼ δι' ὑμᾶς, ἵνα ἐν ὑμῖν μάθητε τὸ μὴ ὑπὲρ ὃ γέγραπται φρονεῖν, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς μὴ φυσιοῦσθε κατὰ τοῦ ἑτέρου. Πολλοὶ γὰρ τῶν ἰδιωτῶν οὐκ ἔχοντες οἴκοθεν ἐπαίρεσιν, οὐδὲ τοὺς πλησίον δάκνειν, προστησάμενοί τινας ἑαυτῶν ἄρχοντας, τοῖς ἐκείνων πλεονεκτήμασιν εἰς τὴν καθ' ἑτέρων ὑπερηφανίαν ἐκέχρηντο· καὶ ἡ τῶν διδασκόντων αὐτοὺς σοφία τῆς ἑτέρων αὐτοῖς ἀπονοίας ἐγένετο πρόφασις·","english":"83. That the Corinthians partook of wisdom is clear from these things; but that they were proud and puffed up is again evident from the Epistle itself. For when he had accused the one who had committed fornication, he added, saying: And you are puffed up. And that from arrogance they strove against one another, he made clear again by saying: For where there is among you strife and jealousy and divisions, are you not carnal, and walking according to man? And what was the manner of the strife? They divided themselves among many leaders, and therefore he says: But I say this, that each of you says: I am of Paul, and I of Apollos, and I of Cephas. He said these things, not because they were attaching themselves to Paul and Cephas and Apollos, but by these names he wishes to conceal those who had become the causes of the faction, so that by not making them manifest he might not make them more contentious and lead them into greater shamelessness. For that they were not attaching themselves to Paul and Peter and Apollos, but to certain others, this too is clear from what follows. For having reproached them for this division, he added again, saying: But these things, brethren, I have transferred to myself and Apollos for your sakes, that in you you may learn not to think beyond what is written, that you be not puffed up one against another. For many of the common people, having no exaltation of their own, nor [desiring] to bite their neighbors, set certain leaders over themselves, and used those men's advantages for contempt toward others; and the wisdom of those who taught them became for them a pretext for arrogance against others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"ὅπερ ἐσχάτης δοξομανίας ἦν, οἴκοθεν οὐκ ἔχοντας ἐναβρύνεσθαι, ταῖς ἑτέρων ὑπεροχαῖς ἀποχρῆσθαι εἰς τὴν κατὰ τῶν ἀδελφῶν ὑπεροψίαν, Ἐπεὶ οὖν καὶ εἰς ἀπόνοιαν ἤρθησαν καὶ διεστασίαζον, καὶ εἰς πολλὰ κατέτεμνον μέρη ἑαυτοὺς, καὶ μέγα ἐφρόνουν ἐπὶ τῇ διδασκαλίᾳ, ὡς οἴκοθέν τε καὶ παρ' ἑαυτῶν εὑρόντες, ἀλλ' οὐχ ὡς ἄνωθεν δεξάμενοι καὶ ἐκ τῆς τοῦ Θεοῦ χάριτος τὰ τῆς ἀληθείας δόγματα, βουλόμενος αὐτῶν καταστεῖλαι τὸ φύσημα, εὐθέως ἀπὸ τῶν προοιμίων κλητὸν αὑτὸν ἐκάλεσε, μονονουχὶ λέγων· Εἰ ἐγὼ ὁ διδάσκαλος οὐδὲν οἴκοθεν εὗρον, οὔτε πρότερον αὐτὸς τῷ Θεῷ προσῆλθον, ἀλλὰ κληθεὶς τότε ὑπήκουσα, πῶς ὑμεῖς οἱ μαθηταὶ, καὶ παρ' ἐμοῦ τὰ\n\nδόγματα δεξάμενοι, δύνασθε μέγα φρονεῖν, ὡς αὐτοὶ τούτων εὑρέται γενόμενοι; Διὰ τοῦτο καὶ προϊὼν ἔλεγεν αὐτοῖς· Τίς γάρ σε διακρίνει, τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; Οὐδὲν οὖν ἄλλο ἐστὶ τὸ Κλητὸς τοῦτο, ἀλλ' ἢ ταπεινοφροσύνης διδασκαλία, καὶ τύφου καθαίρεσις, καὶ πάσης ἀλαζονείας καταστολή· οὐδὲν γάρ ἐστιν, οὐδὲν οὕτως ὃ συγκρατεῖν καὶ συνέχειν ἡμᾶς δύναιτ' ἂν, ὡς ταπεινοφροσύνη, καὶ μετριάζειν, καὶ τὸ κατεστάλθαι καὶ μηδὲν μηδὲν μηδέποτε περὶ ἑαυτῶν μέγα φαντάζεσθαι. Ὅπερ καὶ ὁ Χριστὸς συνειδὼς, καὶ τῆς πνευματικῆς ἐκείνης διδασκαλίας ἀρχόμενος, ἀπὸ ταπεινοφροσύνης πρῶτον τῆς παραινέσεως ἤρξατο, καὶ τὸ στόμα ἀνοίξας, τοῦτον πρῶτον εἰσήνεγκε τὸν νόμον, οὕτως εἰπών· Μακάριοι οἱ πτωχοὶ τῷ πνεύματι.","english":"This was the height of vainglory: having nothing of their own in which to exult, to use the preeminence of others for the contempt of their brothers. Since, then, they had been lifted up to madness and were divided, and were cutting themselves into many parts, and were proud over the teaching, as though they had found it from home and from themselves, and not as having received it from above and from the grace of God the doctrines of the truth, wishing to restrain their puffing up, he immediately from the very opening called himself \"called,\" almost saying: If I, the teacher, found nothing from home, nor did I myself approach God beforehand, but when called then I obeyed, how can you, the disciples, who have received the doctrines from me, be proud, as though you yourselves had become the discoverers of these things? For this reason also, proceeding, he said to them: For who distinguishes you, and what do you have that you did not receive? And if you did receive it, why do you boast as though you did not receive it? Nothing else, then, is this \"called\" than a teaching of humility, and a demolition of pride, and a restraint of all arrogance; for there is nothing, nothing so able to hold us together and keep us united, as humility, and to be moderate, and to be restrained and never to think anything great about ourselves. Which Christ also knowing, and beginning that spiritual teaching, began first with the exhortation of humility, and opening his mouth, first introduced this law, saying thus: Blessed are the poor in spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Καθάπερ γάρ τις οἰκίαν μεγάλην καὶ λαμπρὰν οἰκοδομεῖσθαι μέλλων, ἀνάλογον καταβάλλεται τὸν θεμέλιον, ὥστε δυνηθῆναι τὸ μετὰ ταῦτα ἐπιτιθέμενον ἐνεγκεῖν βάρος· οὕτω δὴ καὶ ὁ Χριστὸς, τὴν μεγάλην ἐκείνην οἰκοδομὴν τῆς φιλοσοφίας ἐν ταῖς ψυχαῖς αὐτῶν ἐγείρων, ὥσπερ τινὰ θεμέλιον καὶ τρόπιν ἀσφαλῆ καὶ κρηπῖδα βεβαίαν καὶ ἀκίνητον, τὴν τῆς ταπεινοφροσύνης προκαταβάλλεται παραίνεσιν, εἰδὼς ὅτι ταύτης ἐῤῥιζωμένης ἐν ταῖς διανοίαις τῶν ἀκουόντων, ἅπαντα ἄλλα τῆς ἀρετῆς μέρη μετὰ ἀσφαλείας οἰκοδομεῖσθαι δύναται. Ὥσπερ οὖν ταύτης ἀπούσης, κἂν ἅπασάν τις τὴν λοιπὴν ἀρετὴν κατορθώσῃ, εἰκῆ καὶ μάτην καὶ εἰς οὐδὲν δέον ἐστὶ πεπονηκὼς, κατ' ἐκεῖνον τὸν ἐπὶ τῆς ψάμμου τὴν οἰκίαν οἰκοδομήσαντα, ὃς τὸν μὲν πόνον ὑπέμεινε, τοῦ δὲ κέρδους οὐκ ἀπώνατο, ἐπειδὴ θεμέλιον οὐ κατέβαλεν ἀσφαλῆ· οὕτως ὁ χωρὶς ταπεινοφροσύνης ὁτιοῦν μετιὼν ἀγαθὸν, ἀπώλεσεν ἅπαντα καὶ διέφθειρε. Ταπεινοφροσύνην δὲ, οὐ τὴν ἐν ῥήμασι λέγω, οὐδὲ τὴν ἐπὶ τῆς γλώττης, ἀλλὰ τὴν ἐν τῇ διανοίᾳ, τὴν ἀπὸ τῆς ψυχῆς, τὴν ἐν συνειδότι, ἣν ὁ Θεὸς δύναται μόνος ὁρᾷν. Ἀρκεῖ τοῦτο τὸ πλεονέκτημα, καὶ καθ' ἑαυτὸ πολλάκις φαινόμενον, ἵλεω ποιῆσαι τὸν Θεόν. Καὶ τοῦτο ὁ τελώνης ἐδήλωσεν· οὐδὲν γὰρ ἔχων ἀγαθὸν, οὐδὲ ἀπὸ κατορθωμάτων φανῆναι δυνάμενος, εἰπὼν μόνον, Ἱλάσθητί μοι τῷ ἁμαρτωλῷ, κατῆλθεν ὑπὲρ τὸν Φαρισαῖον δικαιωθείς· καίτοι γε οὐδὲ ταπεινοφροσύνης ἦσαν ἐκεῖνα τὰ ῥήματα, ἀλλ' εὐγνωμοσύνης μόνον. Ταπεινοφροσύνης μὲν γάρ ἐστιν ὅταν μεγάλα τις ἑαυτῷ συνειδὼς, μηδὲν μέγα περὶ αὑτοῦ φαντάζηται·","english":"For just as someone who is about to build a great and splendid house lays the foundation in proportion, so that it can bear the weight placed upon it afterward, so too Christ, raising up that great building of philosophy in their souls, first lays down the exhortation to humility as a kind of foundation and a safe keel and a firm and immovable base, knowing that once this is rooted in the minds of the hearers, all the other parts of virtue can be built securely. Therefore, just as when this is absent, even if someone should accomplish all the rest of virtue, he has labored in vain and to no purpose and for nothing needful, like that man who built his house on the sand, who endured the labor but did not enjoy the profit, since he did not lay a safe foundation; so whoever pursues any good without humility has lost and destroyed everything. And by humility I do not mean that in words, nor that on the tongue, but that in the mind, that from the soul, that in the conscience, which God alone can see. This advantage alone is sufficient, even when it appears by itself, to make God propitious. And the tax collector made this clear; for having no good, nor able to appear [good] from accomplishments, by saying only, Be propitious to me, a sinner, he went down justified above the Pharisee; although those words were not even of humility, but of gratitude alone. For it is of humility when someone, conscious of great things in himself, thinks nothing great about himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"εὐγνωμοσύνη δὲ, ὅταν, ἁμαρτωλὸς ὢν, αὐτὸ τοῦτο ὁμολογῇ. Εἰ δὲ ὁ μηδὲν ἑαυτῷ συνειδὼς ἀγαθὸν, ἐπειδὴ τοῦτο, ὅπερ ἦν, ὡμολόγησεν, οὕτω τὸν Θεὸν εἰς εὔνοιαν ἐπεσπάσατο, πόσης ἀπολαύσονται παῤῥησίας οἱ πολλὰ μὲν ἔχοντες ἑαυτῶν κατορθώματα εἰπεῖν, πάντων δὲ ἐκείνων ἐπιλανθανόμενοι, καὶ εἰς τοὺς ἐσχάτους ἑαυτοὺς ἀριθμοῦντες; Καθάπερ οὖν καὶ ὁ Παῦλος ἐποίησε· πρῶτος γὰρ ἁπάντων ὢν τῶν δικαίων, πρῶτον ἑαυτὸν τῶν ἁμαρτωλῶν ἔλεγεν εἶναι· οὐκ ἔλεγε δὲ μόνον, ἀλλὰ καὶ ἐπέπειστο παρὰ τοῦ Διδασκάλου μαθὼν, ὅτι μετὰ τὸ πάντα ποιῆσαι ἀχρείους δούλους ἑαυτοὺς χρὴ καλεῖν. Τοῦτό ἐστι ταπεινοφροσύνη, τοῦτον ζηλώσατε οἱ κατορθώματα ἔχοντες, τὸν δὲ τελώνην ὑμεῖς οἱ ἁμαρτημάτων γέμοντες, καὶ ὁμολογῶμεν ὥσπερ ἐσμὲν, καὶ τὸ στῆθος πλήττωμεν, καὶ τὴν διάνοιαν πείθωμεν μηδὲν μέγα περὶ ἑαυτῶν φαντάζεσθαι. Ἂν γὰρ οὕτως ὦμεν διακείμενοι, ἀρκεῖ τοῦτο ἡμῖν εἰς προσφορὰν καὶ θυσίαν· καθάπερ καὶ ὁ Δαυῒδ ἔλεγε· Θυσία τῷ Θεῷ πνεῦμα συντετριμμένον· καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. Οὐχ ἁπλῶς εἶπε τεταπεινωμένην, ἀλλὰ καὶ συντετριμμένην· τὸ γὰρ συντετριμμένον, καὶ διακεκλασμένον· οὐδὲ γὰρ, ἐὰν βούληται, ἐπαρθῆναι δύναται. Οὕτω δὴ καὶ ἡμεῖς μὴ ταπεινώσωμεν μόνον τὴν ψυχὴν τὴν ἡμετέραν, ἀλλὰ καὶ συντρίψωμεν καὶ κατανύξωμεν· συντρίβεται δὲ οἰκείων ἁμαρτημάτων μεμνημένη συνεχῶς. Ἂν οὕτως αὐτὴν ταπεινώσωμεν, οὐδὲ βουλομένη πρὸς τῦφον","english":"But it is a mark of candor when a sinner confesses this very thing. And if the man who was conscious of no good in himself, because he confessed this, which he was, thus drew God to goodwill, of how much boldness of speech will they enjoy who have many accomplishments of their own to mention, yet forget all those things and count themselves among the very last? Just as Paul also did; for though he was first of all the righteous, he called himself first of the sinners. And he did not merely say it, but was also convinced of it, having learned from the Teacher that after doing all things they ought to call themselves unprofitable servants. This is humility; be zealous for this, you who have accomplishments, and you who are full of sins, be zealous for the tax collector, and let us confess just as we are, and let us strike our breast, and let us persuade our mind to imagine nothing great about itself. For if we are so disposed, this suffices for us as an offering and sacrifice; just as David also said: A sacrifice to God is a broken spirit; a broken and humbled heart God will not despise. He did not simply say humbled, but also broken; for what is broken is also shattered; for it cannot be lifted up, even if it wishes. So then let us not only humble our soul, but also break it and pierce it with compunction; and it is broken when it remembers its own sins continually. If we so humble it, not even if it wishes toward pride","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"ἀναστῆναι δυνήσεται, ὥσπερ τινὸς χαλινοῦ τοῦ συνειδότος ἐπιλαμβανομένου διεγειρομένης αὐτῆς, καὶ καταστέλλοντος καὶ πείθοντος μετριάζειν ἐν ἅπασιν. Οὕτω δυνησόμεθα παρὰ τῷ Θεῷ καὶ χάριν εὑρεῖν· Ὅσῳ γὰρ μέγας εἶ, φησὶ, τοσούτῳ ταπείνου σεαυτὸν, καὶ ἐναντίον Κυρίου εὑρήσεις χάριν. Ὁ δὲ παρὰ τῷ Θεῷ χάριν εὑρὼν οὐδενὸς αἰσθήσεται χαλεποῦ, ἀλλὰ καὶ ἐνταῦθα δυνήσεται μετὰ τῆς τοῦ Θεοῦ χάριτος ἐκεῖνα ἅπαντα μετ' εὐκολίας διαδραμεῖν τὰ δεινὰ, καὶ τὰς ἐκεῖ κειμένας τοῖς ἁμαρτάνουσι διαφυγεῖν τιμωρίας, τῆς χάριτος τοῦ Θεοῦ πανταχοῦ προηγουμένης, καὶ πάντα ἐξευμενιζούσης αὐτῷ· ἧς γένοιτο πάντας ἡμᾶς ἀπολαύειν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, δι' οὗ καὶ μεθ' οὗ τῷ Πατρὶ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"he will be able to rise up, as it were some bridle of conscience taking hold of her as she is roused, and restraining and persuading her to be moderate in all things. In this way we shall be able to find grace with God; for it says, In proportion as you are great, humble yourself, and you will find grace before the Lord. And the one who has found grace with God will feel nothing harsh, but even here below he will be able, with the grace of God, to run through all those dreadful things with ease, and to escape the punishments laid up there for sinners, since the grace of God goes before him everywhere and propitiates all things for him; may it be granted to us all to enjoy it in Christ Jesus our Lord, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}