{"slug":"khazarzar-john-of-damascus-sacra-parallela-rupefucaldina","id":"greek:khazarzar:khazarzar-john-of-damascus-sacra-parallela-rupefucaldina","title":"Sacra parallela Rupefucaldina","title_source":"Sacra parallela Rupefucaldina","author":"John of Damascus","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:38:33Z","cost_usd":0.010897},"source":{"registry_id":"greek:khazarzar:khazarzar-john-of-damascus-sacra-parallela-rupefucaldina","work_id":"khazarzar-john-of-damascus-sacra-parallela-rupefucaldina","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":89,"english_words":25242,"coptic_letters":0,"source_letters":99029,"commentary_units":0,"commentary_kinds":0,"derived_notes":6,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-of-damascus-sacra-parallela-rupefucaldina","status":"pass","blocking":[],"warnings":[],"stats":{"passages":89,"translated":89,"commentary_passages":0,"commentary_units":0,"english_words":25242,"source_letters":98446,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 89 narrative."},{"kind":"caution","severity":"caution","text":"6 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":89},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ο ΠΙΝΑΞ ΤΩΝ ΚΕΦΑΛΑΙΩΝ.\n\nΣτοιχεῖον Ἄλφα. Αʹ. Περὶ τῆς τοῦ ἀνθρώπου πλάσεως, καὶ κατασκευῆς· καὶ ὅσα περὶ ἡμῶν ἐν Γραφαῖς ἐμφέρεται. Βʹ. Περὶ τοῦ ἀνθρώπου· ὅτι αὐτεξούσιον αὐτὸν πεποίηκεν ὁ Θεὸς, καὶ ἡγεμόνα τῶν ἐπιγείων ἁπάντων. Γʹ. Περὶ τοῦ ἀνθρώπου· ὅτι ἐπ' ἀφθαρσίᾳ καὶ ἀθανασίᾳ κατὰ θείαν δωρεὰν πρὸς τοῦ Θεοῦ διεπλάσθη, ἐντολῆς θείας δηλαδὴ φυλαττούσης τὴν χάριν. Δʹ. Περὶ τοῦ Ἀδάμ· ὅτι σοφώτατος, καὶ διορατικὸς, καὶ προφήτης ὑπῆρχε πρὸ τῆς παρακοῆς. Εʹ. Περὶ ἀγαθοεργίας καὶ ἀγαθοποιῶν. ϛʹ. Περὶ ἀνηκόων καὶ ἀνυποτάκτων. Ζʹ. Περὶ ἀρχόντων, καὶ ἀρχομένων· ὅτι τῶν ἀρχομένων τὰ πταίσματα τοῖς ἄρχουσιν ἐπιγράφονται, ὡς παρ' αἰτίαν ἐκείνων καὶ ἀμέλειαν συμβαινόντων. Ηʹ. Περὶ ἀρχομένων· ὅτι ἐξομοιοῦνται οἱ ἀρχόμενοι τοῖς τῶν ἀρχόντων ἤθεσιν. Θʹ. Περὶ ἀρχομένων· ὅτι πρὸς τὰς προαιρέσεις τῶν ἀρχομένων τὰς πονηρὰς, οὕτω καὶ ἄρχοντας λοιμοὺς καθιστᾷ τὸ θεῖον κρῖμα. Ιʹ. Περὶ ἀρχόντων· ὅτι χρὴ κατὰ τὸν τύπον τοῦ Κυρίου δι' ὑποδειγμάτων ἀγαθῶν ἀνάγειν πρὸς ἀρετὴν τὸν ὑπήκοον, καὶ προσφιλῆ ἑαυτοῖς ποιεῖν τὸν λαόν. ΙΑʹ. Περὶ ἀρχόντων καὶ προεστώτων· ὅτι χρὴ πυκνότερον ταῖς νουθεσίαις καὶ διαμαρτυρίαις χρῆσθαι αὐτοὺς πρὸς τὸν λαὸν, πρὸς τὸ ἑαυτῶν ἀκίνδυνον. ΙΒʹ. Περὶ ἀναρχίας· ὅτι ἐπιβλαβὴς, καὶ ἐπικίνδυνος, καὶ συγχύσεως αἰτία. ΙΓʹ. Περὶ ἀρίστων ἀνδρῶν· ὅτι σωτήριος ἡ τούτων ἐφορεία καὶ ἐπιστασία τοῖς πράγμασιν καὶ τῷ λαῷ. ΙΔʹ. Περὶ ἀφορίας χρηστῶν ἀνδρῶν· ὅτι ἐπικίνδυνος τῷ βίῳ. ΙΕʹ. Περὶ ἀφορίας θείου λόγου, παρ' αἰτίαν τῶν μὴ ὑπακουόντων τῇ τούτου διδασκαλίᾳ. Ιϛʹ.","english":"The Table of the Chapters.\n\nThe Letter Alpha. 1. On the formation and constitution of man; and all that is contained in the Scriptures concerning us. 2. On man: that God made him self-determining and ruler over all things on earth. 3. On man: that he was fashioned for incorruption and immortality by a divine gift from God, that is, the divine commandment preserving the grace. 4. On Adam: that he was most wise, and discerning, and a prophet before the disobedience. 5. On good works and those who do good. 6. On the disobedient and insubordinate. 7. On rulers and the ruled: that the faults of the ruled are ascribed to the rulers, as happening through their cause and negligence. 8. On the ruled: that the ruled are made like the characters of their rulers. 9. On the ruled: that in accordance with the evil dispositions of the ruled, so also the divine judgment appoints pestilent rulers. 10. On rulers: that they ought, after the pattern of the Lord, through good examples to lead the subject up to virtue, and to make the people dear to themselves. 11. On rulers and prelates: that they ought to employ admonitions and testimonies more frequently toward the people, for their own safety. 12. On anarchy: that it is harmful, and dangerous, and a cause of confusion. 13. On the best of men: that their oversight and superintendence is salutary for affairs and for the people. 14. On the absence of good men: that it is dangerous for life. 15. On the absence of the divine word, through the fault of those who do not obey its teaching. 16.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Περὶ ἀκαταστάτων τῷ λογισμῷ, καὶ τῇ γνώμῃ ἀνιδρύντων. ΙΖʹ. Περὶ ἀδήλων καὶ ἀγνοουμένων ἡμῖν πραγμάτων· καὶ ὅτι ἀλυσιτελὴς ἡ περὶ τούτων ἀδολεσχία, καὶ φαντασιώδης. ΙΗʹ. Περὶ ἀγγέλλοντος καὶ μεσάζοντος ἀπόκρισιν. ΙΘʹ. Περὶ ἀγγελίας ἀγαθῆς. Κʹ. Περὶ ἀγγελίας κακῆς. ΚΑʹ. Περὶ ἁμαρτημάτων· ὅτι τὰ ἡμέτερα ἁμαρτήματα προξενοῦσι, καὶ ἄγουσιν ἐφ' ἡμᾶς τὰ κακά. ΚΒʹ. Περὶ ἀνθρωπαρέσκων, καὶ προσποιητῶς καὶ ὑπούλως διακειμένων. ΚΓʹ. Περὶ αὐταρέσκων, καὶ ἑαυτοὺς συνιστώντων, καὶ ἑαυτοὺς ἀποδεχομένων. ΚΔʹ. Περὶ ἀποκρίσεως ἀπολογίας· ὅτι χρὴ ἐν συνέσει καὶ ὀνόματι Κυρίου τὰς ἀπολογίας τῶν ἐπερωτήσεων ποιεῖσθαι· μάλιστα δὲ, περὶ σωτηριώδους ἡμῶν πίστεως· ἀνατιθέμενοι γὰρ τῷ Θεῷ τὰς διασαφήσεις τῶν ἐπερωτήσεων, τὸ μέγιστον μετὰ καὶ τῆς ἀληθείας ἑαυτοῖς περιποιούμεθα κλέος. ΚΕʹ. Περὶ τῶν ἀποκρινομένων θρασέως. Κϛʹ. Περὶ αἰτουμένων· ὅτι χρὴ τὰς ἐν προσευχαῖς τοῦ Θεοῦ αἰτήσεις κατὰ τὸ αὐτῷ δοκοῦν, καὶ μὴ κατὰ τὸ ἡμέτερον αἰτεῖν θέλημα. Οὐκ ἴσμεν γὰρ τὸ συμφέρον ἡμεῖς. Αὐτὸς δὲ, ἅτε πατὴρ ἀγαθὸς, καὶ πάντων προγνώστης, πρὸς μὲν τὰ λυσιτελοῦντα ἑτοιμότατα ἐπινεύει, πρὸς δὲ τὰ βλάβην φέροντα οὐ συνεργεῖ αἰτούμενος. ΚΖʹ. Περὶ ἀποβεβλημένων καὶ ἀπροσδέκτων πραγμάτων παρὰ Θεῷ. ΚΗʹ. Περὶ ἀδυνάτων καὶ δυσχερῶν πραγμάτων παρ' ἡμῖν. ΚΘʹ. Περὶ ἀγορᾶς, καὶ τῆς περὶ ταύτην τῶν ἐφόρων καταστάσεως. Λʹ. Περὶ ἁρμοδίων καὶ ὡραίων πραγμάτων. ΛΑʹ. Περὶ ἀναρμόστων καὶ ἀπρεπῶν πραγμάτων. ΛΒʹ. Περὶ ἀπειλῆς· ὅτι χρὴ φοβεῖσθαι τοῦ Θεοῦ τὰς ἀπειλὰς, καὶ μὴ καταφρονητικῶς ἐπ' ὀλέθρῳ διακεῖσθαι. ΛΓʹ.","english":"Concerning those who are unstable in their reasoning and unsteady in their judgment. 17. Concerning matters that are unclear and unknown to us, and that idle talk about these things is unprofitable and fanciful. 18. Concerning one who announces and mediates a reply. 19. Concerning good tidings. 20. Concerning evil tidings. 21. Concerning sins: that our sins procure and bring evils upon us. 22. Concerning those who please men, and who are disposed pretentiously and deceitfully. 23. Concerning those who please themselves, and who commend themselves and approve themselves. 24. Concerning the answer of a defense: that one ought to make defenses to questions with understanding and in the name of the Lord, and especially concerning our saving faith; for by committing the clarifications of questions to God, we procure for ourselves the greatest glory together with the truth. 25. Concerning those who answer boldly. 26. Concerning those who ask: that one ought to make requests of God in prayers according to what seems good to him, and not according to our own will. For we do not know what is beneficial. But he, as a good father and foreknower of all things, readily nods assent to what is profitable, but does not cooperate with requests that bring harm. 27. Concerning matters rejected and unacceptable before God. 28. Concerning matters impossible and difficult for us. 29. Concerning the marketplace, and the arrangement of the overseers of it. 30. Concerning fitting and timely matters. 31. Concerning unfitting and indecorous matters. 32. Concerning threat: that one ought to fear the threats of God, and not be disposed contemptuously unto destruction. 33.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Περὶ ἀνωφελῶν καὶ ἀντιθέτων πραγμάτων. ΛΔʹ. Περὶ τῶν ἑαυτοὺς ἀτιμαζόντων. ΛΕʹ. Περὶ τῶν ἀσεβῶς ἀπρονόητον εἶναι τὸν κόσμον, καὶ τὰ κατὰ τοῦτον πράγματα λεγόντων. Λϛʹ. Περὶ ἀρᾶς ἀκαίρου, καὶ ματαίας, καὶ εὐδαίμονος. ΛΖʹ. Περὶ ἀκροάσεως· ὅτι χρὴ σπουδαίους πρὸς τὰς ἐπωφελεῖς εἶναι ἀκροάσεις, ἀποδιδράσκειν δὲ τὰς τῶν ἀνονήτων. ΛΗʹ. Περὶ τῶν παρακροωμένων\n\nἐπιβούλως τὰ ἀλλότρια. ΛΘʹ. Περὶ ἀργολόγων, καὶ βαττολόγων, καὶ αἰσχρολόγων. Μʹ. Περὶ ἀκοινωνήτων, καὶ ἀσυμφώνων πραγμάτων. ΜΑʹ. Περὶ ἀπληστίας· ὅτι ἀπλήστως ἔχομεν πρὸς τὴν τοῦ πλείονος ὄρεξιν. ΜΒʹ. Περὶ ἁμαρτάνοντος καὶ σφάλλοντος· ὅτι δεῖ αὐτὸν ἐντρέπεσθαι, καὶ μὴ ἀντιῤῥημονεῖν τῷ ἐλέγχοντι. ΜΓʹ. Περὶ ἀστρολόγων. ΜΔʹ. Περὶ ἁγίων, καὶ μακαριζομένων ἐφ' οἷς δρῶσι, καὶ ὑπὲρ ὧν τετυχήκασι· καὶ ὅτι τοῖς ἁγίοις ἐπαναπαύεται ὁ Θεός. ΜΕʹ. Περὶ ἀφέσεως ἁμαρτιῶν, καὶ κατὰ πόσους τρόπους κεχάρισται ἡμῖν παρὰ Θεοῦ τοῦ μόνου δυναμένου ἀφιέναι ἁμαρτίας, ὁ ἱλασμὸς τῶν πλημμελημάτων. Μϛʹ. Περὶ ἀναθέματος καὶ ἀφορισμοῦ· καὶ ποσαχῶς τὸ ἀνάθεμα λαμβάνεται. ΜΖʹ. Περὶ τοῦ ἄφυκτον εἶναι τὸν Θεὸν, καὶ ἀπερίγραπτον· καὶ ὅτι πάντα περιδέδρακται, καὶ ἐφορᾷ, καὶ οὐδὲν αὐτὸν λέληθε. ΜΗʹ. Περὶ τοῦ ἀκατάληπτον εἶναι τὸν Θεὸν, καὶ τὰ ἔργα αὐτοῦ· καὶ ὅτι οὐ δεῖ ἡμᾶς τὰ κρυπτὰ καὶ ἐπέκεινα τῶν διατεταγμένων ἡμῖν ζητεῖν, ἢ περιεργάζεσθαι. Ἀνέφικτος γὰρ ἡμῖν, καὶ ἀκατάληπτος ἀνθρώποις οὖσιν ἡ τούτων εὕρεσις, καὶ ἀλυσιτελής. ΜΘʹ. Περὶ ἀγάπης καὶ φόβου πρὸς τὸν Θεόν· καὶ ὅτι παντὸς ἀγαθοῦ ὑπερέχουσιν. Νʹ. Περὶ τῶν μὴ ἀγαπώντων τὸν Θεὸν, μηδὲ φοβουμένων αὐτόν.","english":"Concerning useless and contradictory matters. 34. Concerning those who dishonor themselves. 35. Concerning those who impiously say that the world is without providence, and the things in it. 36. Concerning untimely and vain cursing, and that which is deemed fortunate. 37. Concerning listening: that we ought to be earnest for profitable hearings, but to flee those of the unprofitable. 38. Concerning those who listen in ambush to the affairs of others. 39. Concerning idle talkers, and babblers, and foul-mouthed talkers. 40. Concerning things that are incompatible and discordant. 41. Concerning insatiability: that we are insatiably disposed toward the desire for more. 42. Concerning the one who sins and stumbles: that he ought to be ashamed and not to contradict the one who reproves him. 43. Concerning astrologers. 44. Concerning the saints, and those accounted blessed for what they do and for what they have attained; and that God rests upon the saints. 45. Concerning the forgiveness of sins, and in how many ways the propitiation of offenses has been granted to us by God, who alone is able to forgive sins. 46. Concerning anathema and excommunication; and in how many senses anathema is taken. 47. Concerning the fact that God is inescapable and uncircumscribable; and that he encompasses all things, and oversees them, and nothing has escaped his notice. 48. Concerning the fact that God is incomprehensible, and his works; and that we ought not to seek out or meddle with the hidden things and those beyond what has been appointed for us. For the discovery of these things is unattainable for us, and incomprehensible to us who are human, and unprofitable. 49. Concerning love and fear toward God; and that they surpass every good. 50. Concerning those who do not love God, nor fear him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"ΝΑʹ. Περὶ ἀντιλογίας πρὸς Θεόν· καὶ ὅτι οὐ δεῖ ἀντιλέγειν, ἢ δικαιολογεῖσθαι πρὸς αὐτὸν, ἢ πολλὰ ῥήματα περὶ αὐτοῦ λέγειν. ΝΒʹ. Περὶ τοῦ, ὅτι καὶ ἄγγελοι ἁμαρτήσαντες κολάζονται. ΝΓʹ. Περὶ τοῦ, ὅτι ἀγγέλους φύλακας ἡμῖν ἐπέστησεν ὁ Θεός. ΝΔʹ. Περὶ ἀποφάσεως παρὰ Θεοῦ γινομένης· καὶ ὅτι οὐ δεῖ παρὰ τὰς ἐντολὰς τοῦ Θεοῦ φιλανθρωπεύεσθαι. ΝΕʹ. Περὶ ἀνακαινισμοῦ τῶν ὁρωμένων· λέγω δὲ οὐρανοῦ καὶ γῆς. Νϛʹ. Περὶ τῆς ἀστάτου καὶ ἀβεβαίου τῶν ἀνθρωπίνων καταστάσεως· καὶ ὅτι ἐπίμοχθος καὶ ἐπώδυνός ἐστιν ὁ τῶν ἀνθρώπων βίος. ΝΖʹ. Περὶ ἀναμαρτησίας· καὶ ὅτι οὐδεὶς ἀναμάρτητος, εἰ μὴ εἰς ὁ Θεός. ΝΗʹ. Περὶ τῶν ἁμαρτανόντων καὶ νομιζομένων λανθάνειν τὸν Θεόν. ΝΘʹ. Περὶ ἀρᾶς ὑπὸ Κυρίου, καὶ προφητῶν, καὶ ἀποστόλων γινομένης. Ξʹ. Περὶ ἀγάπης καὶ εἰρήνης, καὶ ὁμονοίας, καὶ εἰρηνοποιῶν. ΞΑʹ. Περὶ ἀληθείας καὶ μαρτυρίας πιστῆς. ΞΒʹ. Περὶ ἀκηδίας καὶ ἀθυμίας. ΞΓʹ. Περὶ ἄφρονος καὶ ἀνοήτου. ΞΔʹ. Περὶ τῶν ἀποδεχομένων τὰ πονηρὰ, καὶ ἀτιμαζόντων καὶ ψεγόντων τὸ δίκαιον. ΞΕʹ. Περὶ ἁπλοῦ καὶ ἀκάκου τὸν τρόπον. Ξϛʹ. Περὶ αἰσχύνης ἀγαθῆς. ΞΖʹ. Περὶ αἰσχύνης πονηρᾶς. ΞΗʹ. Περὶ ἀπογνώσεως· καὶ ὅτι οὐ δεῖ ἡμᾶς ἀπογινώσκειν ἑαυτῶν σωτηρίας. ΞΘʹ. Περὶ ἀπραγμοσύνης καὶ ἡσυχίας· καὶ ὅτι τὸ ἠρεμεῖν τὴν τοῦ Θεοῦ γνῶσιν προξενεῖ. Οʹ. Περὶ ἀπαρχῶν καὶ δεκατῶν· ὅτι δεῖ ταῦτα προσφέρειν τῷ Θεῷ. ΟΑʹ. Περὶ ἀπαντημάτων καὶ τῶν ἀπὸ κακῶν εἰς κακὰ ἐμπιπτόντων. ΟΒʹ. Περὶ ἀμοιβῆς καὶ ἀνταποδόσεως ἐν ἡμέρᾳ κρίσεως· καὶ ὅτι αἰώνια καὶ ἀτελεύτητα τὰ ἑκατέροις ἀποκείμενα, εἴτε ἀγαθὰ, εἴτε δεινὰ κολαστήρια. ΟΓʹ.","english":"41. Concerning contending with God; and that one must not contend, or plead one's cause against him, or speak many words about him. 42. Concerning the fact that even angels who sinned are punished. 43. Concerning the fact that God has set guardian angels over us. 44. Concerning a decree that comes from God; and that one must not show benevolence contrary to the commandments of God. 45. Concerning the renewal of things seen; I mean heaven and earth. 46. Concerning the unstable and uncertain condition of human affairs; and that the life of men is toilsome and painful. 47. Concerning sinlessness; and that no one is sinless except the one God. 48. Concerning those who sin and are thought to escape the notice of God. 49. Concerning a curse made by the Lord, and by prophets, and by apostles. 50. Concerning love and peace, and concord, and peacemakers. 51. Concerning truth and faithful testimony. 52. Concerning listlessness and despondency. 53. Concerning the foolish and senseless man. 54. Concerning those who approve wicked things, and dishonor and censure what is just. 55. Concerning the simple and guileless in character. 56. Concerning good shame. 57. Concerning evil shame. 58. Concerning despair; and that we must not despair of our own salvation. 59. Concerning freedom from affairs and stillness; and that being at rest procures the knowledge of God. 60. Concerning first-fruits and tithes; that one must offer these to God. 61. Concerning encounters and those who fall from evils into evils. 62. Concerning recompense and repayment on the day of judgment; and that the things laid up for both parties, whether good things or terrible punishments, are eternal and without end. 63.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Περὶ ἀμοιβῆς τῶν εὖ καὶ κατ' ἀρετὴν βιωσάντων ἐν ἀπεράντῳ μακαριότητι. ΟΔʹ. Περὶ τῆς φοβερᾶς ἀναστάσεως. ΟΕʹ. Περὶ τῆς ἁγίας, καὶ ἀκτίστου, καὶ συναϊδίου, καὶ ὁμοουσίου Τριάδος. Οϛʹ. Περὶ ἁγίων ἀγγέλων· καὶ ὅτι ἐν ἀοιδίμῳ μακαριότητι διάγουσι, λειτουργοῦντες τῇ σεβασμίῳ Τριάδι. ΟΖʹ. Περὶ αἱρετικῶν, καὶ τῶν περὶ πίστιν λογομαχούντων, καὶ ἀμφισβητούντων· καὶ ὅτι οὐ χρὴ τὰς συλλαβὰς καὶ τὰ ὀνόματα περισκοπεῖν, ἀλλὰ τὸν νοῦν καὶ τὴν διάνοιαν τῶν δογμάτων. Στοιχεῖον Β. Αʹ. Περὶ βασιλέως· ὅτι ἀλυσιτελὲς τὸ ἐξιέναι βασιλέα εἰς πόλεμον, καὶ βέλτιον διὰ μισθοφόρων, ἢ δώρων τοὺς πολεμίους ἀμείβεσθαι, οὐ δι' ἑαυτοῦ. Βʹ. Περὶ βασιλέως χρηστοῦ, καὶ δικαίου, καὶ μισοπονήρου. Γʹ. Περὶ βασιλέως μὴ λίαν θαυμαζομένου. Δʹ. Ὅτι χρὴ εὔχεσθαι ὑπὲρ τοῦ βασιλέως. Εʹ. Περὶ βλασφημούντων καὶ μεγαλοῤῥημούντων. ϛʹ. Περὶ βασκάνων. Ζʹ. Περὶ βιαίων καὶ ἀβιάστων πραγμάτων· καὶ ὅτι τὸ κατὰ δύναμιν φίλον Θεῷ ἐπὶ παντί. Ηʹ. Περὶ βοηθείας καὶ ἀντιλήψεως ἀδικουμένων· ὅτι λίαν εὐάρεστον Θεῷ. Θʹ. Περὶ βουλῆς Θεοῦ· ὅτι ἄτρεπτος καὶ ἀνέφικτος ἀνθρώποις, καὶ ἀπαράβατος διαμένει. Ιʹ. Περὶ βοηθείας Θεοῦ· καὶ ὅτι τοῦ Θεοῦ βοηθοῦντος πᾶσα ἐπιβουλὴ καὶ ἐπανάστασις ἐχθροῦ ἀσθενεῖ,","english":"Concerning the reward of those who lived well and virtuously in boundless blessedness. 45. Concerning the fearful resurrection. 46. Concerning the holy, uncreated, coeternal, and consubstantial Trinity. 47. Concerning the holy angels; and that they dwell in celebrated blessedness, ministering to the venerable Trinity. 48. Concerning heretics, and those who wrangle over words about the faith and dispute; and that one must not scrutinize syllables and names, but the mind and meaning of the doctrines. Letter B. 1. Concerning a king; that it is unprofitable for a king to go out to war, and better to repay enemies through mercenaries or gifts, not by himself. 2. Concerning a good and just king who hates evil. 3. Concerning a king not greatly admired. 4. That one must pray for the king. 5. Concerning blasphemers and the boastful. 6. Concerning the envious. 7. Concerning violent and non-violent matters; and that what is according to one's ability is dear to God in everything. 8. Concerning help and assistance for the wronged; that it is exceedingly pleasing to God. 9. Concerning the counsel of God; that it is immutable and unattainable by men, and remains unalterable. 10. Concerning the help of God; and that when God helps, every plot and uprising of the enemy is weak,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"καὶ ὀλίγοι πολλῶν κρατοῦσιν. ΙΑʹ. Περὶ βαπτίσματος καὶ τῆς τοῦ θείου λουτροῦ προφητείας. ΙΒʹ. Περὶ βεβαίου καὶ ἀβεβαίου ἀνδρός. ΙΓʹ. Περὶ βουλῆς· ὅτι χρὴ μετὰ βουλῆς καὶ σκέψεως πάντα πράττειν. ΙΔʹ. Περὶ βραδυβουλῆς καὶ ἀβουλίας· καὶ ὅτι τὸ ἀπερίσκεπτον βλαβερόν. ΙΕʹ. Περὶ βρωμάτων, καὶ τῶν πρὸς τὸ ζῇν ἀναγκαίων. Ιϛʹ. Περὶ βασιλείας οὐρανῶν. Στοιχεῖον Γ. Αʹ. Περὶ γεωργίας καὶ γεωργῶν· ὅτι καλὸν τὸ ἐργάζεσθαι. Βʹ. Περὶ γλυκολάλων. Γʹ. Περὶ γέλωτος καὶ γελοιαστῶν. Δʹ. Περὶ γογγυστῶν καὶ μεμψιμοίρων. Εʹ. Περὶ γενεᾶς ἀγαθῆς. ϛʹ. Περὶ γενεᾶς σκολιᾶς καὶ πονηρᾶς. Ζʹ. Περὶ τῶν γνωσιμαχούντων, καὶ ἑαυτοὺς καταμεμφομένων. Ηʹ. Περὶ τοῦ γνῶναι ἑαυτὸν καὶ τὰ οἰκεῖα μέτρα, καὶ μὴ ἐπαίρεσθαι. Θʹ. Περὶ γνωστικῶν ἀνδρῶν· καὶ ποῖα ἀγαθὰ ἕψεται αὐτοῖς. Ιʹ. Περὶ γερόντων ἐν ἀρετῇ καὶ συνέσει κοσμουμένων. ΙΑʹ. Περὶ γερόντων ἐν ἀνοίᾳ καὶ κακίᾳ βιούντων. ΙΒʹ. Περὶ γονέων χρηστῶν· καὶ ὅτι χρὴ διὰ σπουδῆς καὶ προσηκόντως τὰς τῶν τέκνων ἀναγωγὰς ποιεῖσθαι. ΙΓʹ. Περὶ γονέων καταφρονητικῶς ἐχόντων τὰς τῶν τέκνων ἀναγωγάς. ΙΔʹ. Περὶ γυναικῶν· ὅτι χρὴ αὐτὰς ὑποτάσσεσθαι τοῖς ἰδίοις ἀνδράσιν. ΙΕʹ. Περὶ γυναικῶν· ὅτι οὐ δεῖ ἀκατακαλύπτως εὔχεσθαι αὐτάς. Ιϛʹ. Περὶ γυναικῶν κυϊσκουσῶν ἄρσεν ἢ θῆλυ· καὶ πόσας ἡμέρας οὐκ εἰσελεύσονται εἰς ἐκκλησίαν Κυρίου. ΙΖʹ. Περὶ γυναικὸς ἀνδρείας, καὶ σώφρονος, καὶ συνετῆς. ΙΗʹ. Περὶ γυναικῶν πονηρῶν, καὶ μοιχαλίδων, καὶ πορνευουσῶν, καὶ πάσης κακίας πεπληρωμένων. Στοιχεῖον Δ. Αʹ. Περὶ διαθηκῶν καὶ κληρονόμων. Βʹ. Περὶ διδασκαλίας·","english":"and a few prevail over many. 11. Concerning baptism and the prophecy of the divine bath. 12. Concerning the steadfast and the unsteadfast man. 13. Concerning counsel: that one must do all things with counsel and deliberation. 14. Concerning slowness of counsel and counsellessness; and that the inconsiderate is harmful. 15. Concerning foods, and the things necessary for living. 16. Concerning the kingdom of the heavens. Letter G. 1. Concerning farming and farmers: that it is good to work. 2. Concerning sweet-tongued people. 3. Concerning laughter and those who jest. 4. Concerning murmurers and complainers. 5. Concerning a good generation. 6. Concerning a crooked and evil generation. 7. Concerning those who fight against knowledge, and blame themselves. 8. Concerning knowing oneself and one's own measure, and not being puffed up. 9. Concerning gnostic men: and what good things follow them. 10. Concerning elders adorned in virtue and understanding. 11. Concerning elders living in folly and wickedness. 12. Concerning good parents: and that one must bring up children with zeal and in fitting manner. 13. Concerning parents who treat the upbringing of their children with contempt. 14. Concerning women: that they must be subject to their own husbands. 15. Concerning women: that they must not pray uncovered. 16. Concerning women bearing male or female: and how many days they shall not enter into the church of the Lord. 17. Concerning a manly, temperate, and prudent woman. 18. Concerning wicked women, and adulteresses, and fornicators, and those filled with every wickedness. Letter D. 1. Concerning covenants and heirs. 2. Concerning teaching:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"καὶ ὅτι οὐ πάντων τὸ διδάσκειν, ἀλλὰ σοφῶν καὶ πεπαιδευμένων. Γʹ. Περὶ διδασκάλων αἱρετικῶν· καὶ ὅτι χρὴ φεύγειν αὐτούς. Δʹ. Περὶ διηγουμένων καὶ διδασκόντων μάταια. Εʹ. Περὶ διανοουμένων καὶ ἐνθυμουμένων κακά. ϛʹ. Περὶ τῶν δικαιούντων ἑαυτοὺς, καὶ κατοφρυωμένων ἑτέρων. Ζʹ. Περὶ δειλῶν, καὶ διψύχων, καὶ ἀκαταστάτων, καὶ ἀνάνδρων. Ηʹ. Περὶ δικολόγων, καὶ τῶν κρίσεις ἀλλοτρίας ἀναδεχομένων. Θʹ. Περὶ δείπνου καὶ συνεστιάσεως. Ιʹ. Περὶ διαφορᾶς ἡδίστων καὶ ἡδυτέρων κατὰ σύγκρισιν. ΙΑʹ. Περὶ διαφορᾶς καταστάσεως καὶ τρόπων, καὶ ἀνομοιότητος γνωμῶν· ὅτι οὐ πάντες τοῖς αὐτοῖς ἀρέσκονται. ΙΒʹ. Περὶ διορθώσεως βίου κακοῦ ἐπὶ τὸ ἀγαθόν· ὅτι εὐάρεστον καὶ φίλον Θεῷ. Τοῦτο δὲ τελεῖται καὶ κατορθοῦται, ἐκ τοῦ μεμνῆσθαι μὲν τῶν ἐσφαλμένων, καὶ ἀπομυσάττεσθαι· προσεγγίζειν δὲ πεποθημένως τοῖς ἀξιεπαίνοις καὶ χρηστοῖς. ΙΓʹ. Περὶ διακρίσεως· ὅτι χρὴ ἐπὶ παντὶ πράγματι διάκρισιν καὶ φόβον Θεοῦ ἔχειν. ΙΔʹ. Περὶ διαγνώσεως, καὶ πείρας ἠθῶν, καὶ κρυφίων τρόπων ἀνδρός. ΙΕʹ. Περὶ δωροδοκίας. Ιϛʹ. Περὶ δημηγερτῶν λοιμῶν· καὶ ὅτι χρὴ φεύγειν καὶ ἐκκλίνειν τὰς τοῦ δήμου ἀνασοβὰς καὶ ἀσυμφωνίας. ΙΖʹ. Περὶ δυσκινήτων καὶ ἀργοφάγων, λουππαίων, καὶ ἀνασεσοβημένων, καὶ πεφαντασμένων ἐπ' ὀλέθρῳ. ΙΗʹ. Ὅτι χρὴ τὰ δεύτερα ἐν πᾶσι προθεωρεῖν καὶ περισκοπεῖν· τρεπτὰ γὰρ τὰ ἀνθρώπινα ἅπαντα καὶ ἄδηλα. ΙΘʹ. Περὶ δομάτων καὶ δωρεῶν ἀγαθῶν· ὅτι παρὰ Θεῷ πᾶν ἀγαθόν. Κʹ. Περὶ τῶν δουλευόντων Θεῷ· ὅτι χρὴ τούτους τιμᾷν καὶ σέβειν, καὶ τὰ πρὸς χρείαν προσάγειν. ΚΑʹ. Περὶ δικαίων·","english":"and that teaching is not for everyone, but for the wise and the educated. 3. Concerning heretical teachers, and that one must flee from them. 4. Concerning those who narrate and teach vain things. 5. Concerning those who think and devise evil things. 6. Concerning those who justify themselves and look down their noses at others. 7. Concerning the cowardly, the double-minded, the unstable, and the unmanly. 8. Concerning litigants and those who take up the judgments of others. 9. Concerning a dinner and a banquet. 10. Concerning the difference between pleasant and more pleasant things by comparison. 11. Concerning the difference of condition and manners, and the dissimilarity of opinions: that not all are pleased by the same things. 12. Concerning the correction of a bad life toward the good: that it is well-pleasing and dear to God. And this is accomplished and set right by remembering one's errors and loathing them, and by drawing near with longing to things worthy of praise and good. 13. Concerning discernment: that in every matter one must have discernment and the fear of God. 14. Concerning the discernment and testing of characters, and the hidden ways of a man. 15. Concerning bribery. 16. Concerning pestilent demagogues, and that one must flee and turn aside from the tumults and dissensions of the people. 17. Concerning the sluggish and the idle-gluttons, the parasites, and the turbulent, and those who are deluded to their destruction. 18. That one must foresee and examine the consequences in all things; for all human affairs are changeable and uncertain. 19. Concerning good gifts and graces: that every good thing is from God. 20. Concerning those who serve God: that one must honor and reverence them, and bring them what they need. 21. Concerning the righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"ὅτι φυλάττει αὐτοὺς Κύριος ἐκ πειρασμῶν, καὶ ἐν εὐφροσύνῃ ἔτη πολλὰ ζῶσι· καὶ ὅτι ὑπὸ Θεοῦ ἀγαπῶνται, καὶ εὐλογοῦνται οἱ οἶκοι τῶν δικαίων. ΚΒʹ. Περὶ δικαίων, καὶ εὐχῆς παρ' αὐτῶν γινομένης· ὅτι δεκτὴ καὶ τιμία παρὰ Θεῷ. ΚΓʹ. Περὶ δικαίων· καὶ ὅτι περιφρονοῦνται ὑπὸ ἀδίκων καὶ ἀσεβῶν, καὶ διασύρονται. ΚΔʹ. Περὶ δικαίων· ὅτι τίμιος παρὰ Θεῷ ὁ θάνατος αὐτῶν, καὶ ὡς ἡ μνήμη αὐτῶν ἐγκωμιάζεται. ΚΕʹ. Περὶ τῶν τοὺς δικαίους καὶ ἀγαθοὺς ἄνδρας τιμώντων. Κϛʹ. Περὶ τῶν δικαίους καὶ ἀγαθοὺς ἄνδρας ἀτιμαζόντων. ΚΖʹ. Περὶ δικαιοσύνης καὶ ἀρετῆς. ΚΗʹ. Περὶ διαβόλου, ἤτοι Σατανᾶ, καὶ δαιμόνων. ΚΘʹ. Περὶ δυνάμεως Θεοῦ. Λʹ. Περὶ δημιουργίας τοῦ κόσμου· καὶ ὅτι πάντα ὑπὸ Θεοῦ γεγένηται, καὶ οὐδὲν ὑπ' αὐτοῦ εἰκῆ ἢ περιττὸν γέγονεν. ΛΑʹ. Περὶ δοξολογίας Θεοῦ· καὶ ὅτι χρὴ δοξάζειν αὐτὸν καὶ ἁγιάζειν· ὁ δὲ μὴ τοῦτο δρῶν, εὐθύνας εἰσπράττεται· καὶ ὅτι τοὺς δοξάζοντας αὐτὸν δοξάζει ὁ Θεός. ΛΒʹ. Περὶ διαφορᾶς Θεοῦ καὶ ἀνθρώπων· καὶ ὅτι","english":"that the Lord guards them from temptations, and they live many years in gladness; and that they are loved by God, and the houses of the righteous are blessed. 22. Concerning the righteous, and the prayer that is made by them: that it is acceptable and honored before God. 23. Concerning the righteous: and that they are despised by the unrighteous and the impious, and are mocked. 24. Concerning the righteous: that their death is honored before God, and that their memory is praised. 25. Concerning those who honor righteous and good men. 26. Concerning those who dishonor righteous and good men. 27. Concerning righteousness and virtue. 28. Concerning the devil, that is, Satan, and demons. 29. Concerning the power of God. 30. Concerning the creation of the world: and that all things have come to be by God, and nothing has come to be by him in vain or superfluously. 31. Concerning the glorification of God: and that one must glorify and sanctify him; and he who does not do this is called to account; and that God glorifies those who glorify him. 32. Concerning the difference between God and men: and that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"πολὺ τὸ μέσον Θεοῦ καὶ ἀνθρώπων, καὶ τοῦ ἁμαρτάνειν εἰς Θεόν· καὶ ὅτι οὐ χρὴ δυσπιστεῖν ἔν τινι τῷ Θεῷ. Πάντα γὰρ δυνατὰ αὐτῷ. ΛΓʹ. Περὶ δυσπιστίας. ΛΔʹ. Περὶ διγλώσσου. ΛΕʹ. Περὶ δικαστῶν ἀδικάστων, καὶ καθαρὰς ἐχόντων τὰς χεῖρας. Λϛ. Περὶ δικαστῶν δωροδεκουμένων, καὶ ἀθέσμως κρινόντων. ΛΖʹ. Περὶ δεσποτῶν χρηστῶν. ΛΗʹ. Περὶ δεσποτῶν μοχθηρῶν. ΛΘʹ. Περὶ δούλων χρηστῶν. Μʹ. Περὶ δούλων πονηρῶν. ΜΑʹ. Περὶ δυσαρεστουμένων. ΜΒʹ. Περὶ δόξης καὶ τιμῆς· καὶ ὅτι οὐ χρὴ τὴν ἰδίαν δόξαν ἑτέρῳ παρέχειν. ΜΓʹ. Περὶ δανειστῶν χρηστῶν. ΜΔʹ. Περὶ δανειστῶν πονηρῶν. ΜΕʹ. Περὶ δανειζομένων· καὶ ὅτι χρὴ εὐγνωμονεῖν τοῖς κυριοχρέοις. Μϛʹ. Περὶ δανειζομένων καὶ εὐγνωμονούντων. Στοιχεῖον Ε. Αʹ. Περὶ ἐντολῶν Θεοῦ· ὅτι σωτήριοι καὶ ζωοποιοὶ, καὶ κατὰ πάντα εὐθεῖαι, καὶ ἁγίαι, καὶ δίκαιαι. Βʹ. Περὶ τῶν μὴ φυλασσόντων τὰς ἐντολὰς τοῦ Θεοῦ. Γʹ. Περὶ εὐοδουμένων ἐν τοῖς ἔργοις αὐτῶν. Δʹ. Περὶ τῶν οὐκ εὐοδουμένων. Εʹ. Περὶ ἔργων καὶ πράξεων· ὅτι χρὴ πρὸ πάσης ἐργασίας τῇ τοῦ Θεοῦ μνήμῃ καὶ εὐχαριστίᾳ ἁγιάζεσθαι. ϛʹ. Περὶ ἐξουσίας καὶ δυναστείας· ὅτι παρὰ Κυρίου πᾶν κράτος. Ζʹ. Περὶ ἐπαίνων καὶ ἐγκωμίων, καὶ τῶν χαιρόντων ἐν αὐτοῖς· καὶ ὅτι οὐ δεῖ πρὸ πείρας ἐπαινεῖν τινα. Ηʹ. Περὶ ἐγκαταλείψεως· ὅτι τὸ ἐρημωθῆναι τῆς τοῦ Θεοῦ βοηθείας καὶ σκέπης, παντὸς δεινοῦ χαλεπώτερον. Θʹ. Περὶ ἐνδείας καὶ ἀπορίας. Ιʹ. Περὶ ἐπαγωγῶν κατὰ κρίσιν δικαίαν Θεοῦ ἐπιφερομένων ἡμῖν. ΙΑʹ. Περὶ ἐκδικήσεως καὶ εἰσπράξεως ἁμαρτιῶν· ὅτι οὐκ ἐκδικήσει δὶς ἐπὶ τὸ αὐτὸ ἐφ' ἁμαρτίαις ὁ φιλάνθρωπος ἡμῶν Κύριος διορθούντων ἑαυτούς.","english":"Great is the difference between God and men, and between sinning against God; and that one must not be distrustful in anything toward God. For all things are possible to him. 33. Concerning distrust. 34. Concerning the double-tongued. 35. Concerning unjust judges, and those who keep their hands clean. 36. Concerning judges who take bribes, and who judge lawlessly. 37. Concerning good masters. 38. Concerning wicked masters. 39. Concerning good servants. 40. Concerning wicked servants. 41. Concerning the discontented. 42. Concerning glory and honor; and that one must not give one's own glory to another. 43. Concerning good lenders. 44. Concerning wicked lenders. 45. Concerning borrowers; and that one must be grateful to creditors. 46. Concerning borrowers who are grateful. Letter E. 1. Concerning the commandments of God: that they are saving and life-giving, and in all things upright, and holy, and just. 2. Concerning those who do not keep the commandments of God. 3. Concerning those who prosper in their works. 4. Concerning those who do not prosper. 5. Concerning works and deeds: that before every work one must be sanctified by the remembrance and thanksgiving of God. 6. Concerning authority and dominion: that all power is from the Lord. 7. Concerning praises and eulogies, and those who rejoice in them; and that one must not praise anyone before trial. 8. Concerning abandonment: that to be destitute of God's help and protection is harsher than every dread thing. 9. Concerning want and destitution. 10. Concerning visitations brought upon us according to the just judgment of God. 11. Concerning vengeance and the exacting of sins: that our Lord, who loves mankind, will not avenge twice for the same sins upon those who correct themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"ΙΒʹ. Περὶ ἐπαιτίας. ΙΓʹ. Περὶ ἐπιθυμίας· ὅτι οὐ χρὴ ἀκρίτως καὶ ἀνεξετάστως ταῖς οἰκείαις ἐξακολουθῆσαι ἐπιθυμίαις, κἂν δοκῶσιν ἀγαθαὶ εἶναι. Ἐκ τούτων γὰρ δελεαζόμεθα, οἷα ἀσθενέστεροι πρὸς τὰ μὴ λυσιτελοῦντα. ΙΔʹ. Περὶ ἐπιθυμιῶν ἁγίων ἀνδρῶν. ΙΕʹ. Περὶ ἐπικουρείας· ὅτι καλὸν τὸ ἐπικουρεῖν τοῖς δεομένοις. Ιϛʹ. Περὶ εὐεργεσίας ἢ προσφορᾶς ἐξ ἀδίκων γινομένης· ὅτι ἀπρόσδεκτος παρὰ Θεῷ. ΙΖʹ. Περὶ ἐπιχειρούντων ἀλλήλοις. ΙΗʹ. Περὶ ἐπινοήτου, καὶ εὐμηχάνου, καὶ ἐμπείρου, καὶ εὐμαθοῦς. ΙΘʹ. Περὶ ἐγγυῆς καὶ ἐγγυητοῦ. Κʹ. Περὶ ἐνεχύρων. ΚΑʹ. Περὶ ἐχθρῶν· ὅτι οὐ δεῖ ἀδιαλλάκτως μεῖναι πρὸς τοὺς ἐπταικότας, οὐδὲ χαίρειν ἐπὶ τῇ κακοπραγίᾳ καὶ πτώμασιν αὐτῶν. ΚΒʹ. Περὶ ἐγκρατείας. ΚΓʹ. Περὶ ἐπικοίνων πραγμάτων. ΚΔʹ. Περὶ ἐλέγχοντος καὶ ἐπιτιμῶντος· ὅτι χρεὼν τῷ τοιούτῳ συνεσκιασμένως καὶ μὴ ἐμβριθῶς προσάγειν τὸν ἔλεγχον, ὅτι διαβρωτικόν· ἀναβιβάζειν δὲ πρὸς τὰ βέλτιστα ἡμερότητι τὸν ὑπεύθυνον. ΚΕʹ. Περὶ εὐπραγίας καὶ δυσπραγίας. Κϛʹ. Περὶ ἐνόχων θανάτου· καὶ ὅτι οὐδεὶς ὑπὲρ ἑτέρου ἀποθανεῖται, οὐ γονεῖς ὑπὲρ τέκνων, οὐ τέκνα ὑπὲρ γονέων. ΚΖʹ. Περὶ ἐνεδρεύοντος εἰς ἐπιβουλὴν τοῦ πλησίον· καὶ ὅτι αὐτὸς ἐμπεσεῖται. ΚΗʹ. Περὶ ἐμπορίας· καὶ ὅτι αἱ περὶ τὰ βιωτικὰ ἐνδελεχεῖς ἀσχολίαι συγχέουσιν ἡμῶν τὴν ζωὴν, καὶ ἀποστεροῦσι τῶν πνευματικῶν καὶ αἰωνίων ἀγαθῶν. ΚΘʹ. Περὶ ἐνυπνίων, καὶ μαντειῶν, καὶ οἰωνισμῶν. Λʹ. Περὶ τῶν ἑαυτοὺς διεκδικούντων· ὅτι οὐ χρή. ΛΑʹ. Περὶ ἑκουσίων καὶ ἀκουσίων, εἴτε κατορθωμάτων, εἴτε ἁμαρτημάτων ἐν γνώσει καὶ ἀγνοίᾳ γινομένων. ΛΒʹ. Περὶ εὐχαριστίας πρὸς Θεόν·","english":"12. Concerning begging. 13. Concerning desire: that one must not follow one's own desires without judgment and without examination, even if they seem to be good. For by these we are enticed, as being weaker toward things that are not profitable. 14. Concerning the desires of holy men. 15. Concerning assistance: that it is good to assist those in need. 16. Concerning beneficence or an offering made from unjust means: that it is unacceptable to God. 17. Concerning those who attack one another. 18. Concerning the inventive, and the resourceful, and the experienced, and the quick to learn. 19. Concerning surety and a surety. 20. Concerning pledges. 21. Concerning enemies: that one must not remain irreconcilable toward those who have stumbled, nor rejoice at their misfortune and falls. 22. Concerning self-control. 23. Concerning things held in common. 24. Concerning one who reproves and rebukes: that such a one ought to bring the reproof in a veiled manner and not heavily, because it is corrosive; but by gentleness to lead the guilty one up to the best things. 25. Concerning prosperity and adversity. 26. Concerning those liable to death: and that no one will die for another, neither parents for children, nor children for parents. 27. Concerning one who lies in ambush for the plot of his neighbor: and that he himself will fall into it. 28. Concerning commerce: and that continual occupations with worldly things confuse our life, and deprive us of spiritual and eternal goods. 29. Concerning dreams, and divinations, and omens. 30. Concerning those who avenge themselves: that it is not right. 31. Concerning voluntary and involuntary things, whether successes or sins committed in knowledge and in ignorance. 32. Concerning thanksgiving to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ὅτι οὐ χρὴ ἀνεπιληθήτως ἔχειν τὰς εὐεργεσίας αὐτοῦ. ΛΓʹ. Περὶ τῶν μὴ εὐχαριστούντων, ἀλλὰ ἀχαριστούντων καὶ ἀγνωμούντων. ΛΔʹ. Περὶ εὐνούχων καὶ ἀγάμων. ΛΕʹ. Περὶ ἐγγαστριμύθων, καὶ ἐπαοιδῶν, καὶ οἰωνιζομένων. Λϛʹ. Περὶ εἰδώλων καὶ εἰδωλολατρῶν. ΛΖʹ. Περὶ εὐδαιμονίας καὶ μακαρισμοῦ· ὅτι οὐ δεῖ πρὸ τελευτῆς μακαρίσαι τινά. ΛΗʹ. Περὶ ἐλπίδος εἰς Θεόν· ὅτι χρὴ εἰς Θεὸν ἐλπίζειν, καὶ μὴ εἰς τὰς τῶν ἀνθρώπων προστασίας· ὅτι οὐδεὶς ἐλπίσας εἰς Θεὸν κατῃσχύνθη. ΛΘʹ. Περὶ τῶν μὴ εἰς Θεὸν τὴν ἐλπίδα καὶ πεποίθησιν ἐχόντων· ἀλλὰ πεποιθότες ἐπὶ πλούτῳ καὶ ἀνθρώποις. Μʹ. Περὶ ἐκκλησίας Θεοῦ, καὶ θυσιαστηρίου· καὶ ὅτι οὐ δεῖ ἐν ἐκκλησίᾳ ἐσθίειν. ΜΑʹ. Περὶ ἑορτῆς. ΜΒʹ. Περὶ εὐλογίας ὑπὸ Κυρίου, καὶ τῶν προφητῶν, καὶ τῶν ἀποστόλων γινομένης. ΜΓʹ. Περὶ εὐχῆς· ὅσα δι' εὐχῆς κατορθοῦται ἡμῖν. ΜΔʹ. Περὶ ἐλεημοσύνης καὶ εὐποιίας εἰς\n\nπτωχούς. ΜΕʹ. Περὶ τῶν ἐλεημοσύνην μὴ ποιούντων, ἀλλὰ πλεονεκτούντων καὶ ἀδικούντων. Μϛʹ. Περὶ ἐργολαβητῶν, καὶ εἰς ἀλλοτρίας δίκας ἑαυτοὺς ἐμβαλλόντων. ΜΖʹ. Περὶ ἐπισκόπων χρηστῶν καὶ φυλασσόντων τὰς ἐντολὰς τοῦ Θεοῦ. ΜΗʹ. Περὶ ἐπισκόπων πονηρῶν, καὶ μὴ φυλαττόντων τὰς ἐντολὰς τοῦ Θεοῦ. ΜΘʹ. Περὶ ἐκμισθουμένων, ἤτοι κυριέργων χρηστῶν, καὶ μισθίων χρηστῶν. Νʹ. Περὶ ἐκμισθουμένων, ἤτοι κυριέργων πονηρῶν. Στοιχεῖον Ζ. Αʹ. Περὶ τοῦ ἐπιζητεῖν τὸν Θεὸν, καὶ αὐτῷ ἕπεσθαι, καὶ ἀκολουθεῖν, καὶ πάντα ἐπὶ τῷ ὀνόματι αὐτοῦ διαπράττεσθαι. Βʹ. Περὶ ζώων ἀλόγων, φυσικῇ σοφίᾳ κεκοσμημένων. Γʹ. Περὶ ζήλου ἀγαθοῦ καὶ μιμήσεως χρηστῆς. Δʹ. Περὶ ζήλου καὶ μιμήσεως πονηρᾶς. Εʹ.","english":"that one must not be unmindful of his benefactions. 33. Concerning those who are not grateful, but ungrateful and unthankful. 34. Concerning eunuchs and the unmarried. 35. Concerning ventriloquists, and enchanters, and those who take omens. 36. Concerning idols and idolaters. 37. Concerning happiness and blessedness: that one must not call anyone blessed before death. 38. Concerning hope in God: that one must hope in God, and not in the protections of men; that no one who hoped in God was put to shame. 39. Concerning those who do not have their hope and confidence in God, but have trusted in wealth and in men. 40. Concerning the church of God, and the altar; and that one must not eat in church. 41. Concerning a festival. 42. Concerning blessing that comes from the Lord, and from the prophets, and from the apostles. 43. Concerning prayer: how many things are accomplished for us through prayer. 44. Concerning almsgiving and doing good to the poor. 45. Concerning those who do not give alms, but are greedy and do wrong. 46. Concerning contractors, and those who thrust themselves into other people's lawsuits. 47. Concerning good bishops who keep the commandments of God. 48. Concerning wicked bishops who do not keep the commandments of God. 49. Concerning hired laborers, that is, good masters and good hired servants. 50. Concerning hired laborers, that is, wicked masters. Letter Z. 1. Concerning seeking God, and following him, and accompanying him, and doing all things in his name. 2. Concerning irrational animals, adorned with natural wisdom. 3. Concerning good zeal and good imitation. 4. Concerning evil zeal and imitation. 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Περὶ ζυγῶν, καὶ σταθμῶν, καὶ μέτρων δικαίων. ϛʹ. Περὶ ζυγῶν, καὶ σταθμῶν, καὶ μέτρων ἀδίκων. Στοιχεῖον Η. Αʹ. Περὶ ἡμέρας ἀγαθῆς καὶ ἑορταστικῆς. Βʹ. Περὶ ἡμέρας σκληρᾶς καὶ θλιβερᾶς. Γʹ. Περὶ ἡμέρας καὶ νυκτός. Δʹ. Περὶ ἡμέρας ἐσχάτης, καὶ τοῦ ἀντιχρίστου. Στοιχεῖον Θ. Αʹ. Περὶ θρασέων καὶ ἀνδρείων. Βʹ. Περὶ θρασέων καὶ τολμηρῶν. Γʹ. Περὶ θεληματαρίων καὶ πεισματικῶν, καὶ αὐταρέσκων· ὅτι βαρὺ τὸ πάθος Δʹ. Περὶ τοῦ μὴ θαῤῥῆσαι, μηδὲ ἐμπιστεῦσαι ἑκάστῳ τὰ καθ' ἑαυτούς. Εʹ. Περὶ θείας μυσταγωγίας. ϛʹ. Περὶ θυσιῶν· καὶ ὅτι τὰς κιβδήλους θυσίας ὁ Θεὸς οὐ προσδέχεται. Ζʹ. Περὶ θείων λογίων· ὅτι χρὴ σπουδαίους εἶναι εἰς τὴν τούτων ἀκρόασιν. Ηʹ. Περὶ τῶν θείων, καὶ κατὰ Χριστὸν μυστηρίων. Θʹ. Περὶ θλιβομένων, καὶ φροντιζόντων, καὶ λύπης. Ιʹ. Περὶ θανάτου, καὶ τῆς ἐν τῷ ᾅδῃ καταστάσεως. ΙΑʹ. Περὶ θανόντων, καὶ πενθούντων· καὶ ὅτι οὐ δεῖ ἐπὶ τοῖς ἀπελθοῦσι πενθεῖν. ΙΒʹ. Περὶ θανάτου, καὶ φόβου ἐξ αὐτοῦ γινομένου. ΙΓʹ. Περὶ θαλάσσης. ΙΔʹ. Περὶ θερισμοῦ καὶ τρυγητοῦ. ΙΕʹ. Περὶ θηρευτῶν. Ιϛʹ. Περὶ θυγατρὸς σεμνῆς καὶ κοσμίας. ΙΖʹ. Περὶ θυγατρὸς ἀσέμνου καὶ ἀκόσμου. Στοιχεῖον Ι. Αʹ. Περὶ ἰσότητος· ὅτι ἰσότης φιλαδελφίας ἐστὶ μήτηρ καὶ τροφὸς, ἔν τε τοῖς πνευματικοῖς, ἔν τε τοῖς σαρκικοῖς. Βʹ. Περὶ ἱματισμοῦ· καὶ ὅτι οὐ δεῖ ἱματισμῷ πολυτελεῖ κεχρῆσθαι. Γʹ. Περὶ ἰατρῶν καὶ ἰατρείας. Δʹ. Περὶ ἱερατικῶν, καὶ τῶν τῷ Θεῷ ἀνακειμένων· ὅτι οὐκ ἔξεστιν ἰδιωτεύοντα ἅπτεσθαι ἱερατικοῦ σκευῆς. Εʹ. Περὶ ἰσότητος· ὅτι ἴση παρὰ Θεῷ τάξις πλουσίου καὶ πένητος. Στοιχεῖον Κ. Αʹ.","english":"Concerning just scales, weights, and measures. 6. Concerning unjust scales, weights, and measures. Letter Eta. 1. Concerning a good and festive day. 2. Concerning a harsh and grievous day. 3. Concerning day and night. 4. Concerning the last day, and the Antichrist. Letter Theta. 1. Concerning the bold and courageous. 2. Concerning the bold and daring. 3. Concerning the self-willed and obstinate, and the self-pleasing; that the passion is heavy. 4. Concerning not trusting nor entrusting one's own affairs to everyone. 5. Concerning divine initiation. 6. Concerning sacrifices; and that God does not accept counterfeit sacrifices. 7. Concerning divine oracles; that one must be diligent in hearing them. 8. Concerning the divine mysteries according to Christ. 9. Concerning the afflicted, and the anxious, and grief. 10. Concerning death, and the state in Hades. 11. Concerning the dead, and mourners; and that one must not mourn for those who have departed. 12. Concerning death, and the fear that arises from it. 13. Concerning the sea. 14. Concerning harvest and vintage. 15. Concerning hunters. 16. Concerning a modest and orderly daughter. 17. Concerning an immodest and disorderly daughter. Letter Iota. 1. Concerning equality; that equality is the mother and nurse of brotherly love, both in spiritual and in fleshly matters. 2. Concerning clothing; and that one must not use costly clothing. 3. Concerning physicians and healing. 4. Concerning priests, and those consecrated to God; that it is not permitted for a layman to touch the vessels of the priest. 5. Concerning equality; that the rank of rich and poor is equal before God. Letter Kappa. 1.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Περὶ τοῦ κόσμου, καὶ τῆς παρὰ Θεοῦ γενομένης παγκάλλου καὶ ποικίλης κτίσεως αὐτοῦ· καὶ ὅτι οὐδὲν αὐτόματον, ἢ αὐτοσχέδιον ἐν αὐτῷ, οὔτε ἐν ὁρατοῖς, οὔτε ἐν ἀοράτοις. Βʹ. Περὶ καιροῦ· ὅτι καιρὸς τῷ παντὶ πράγματι. Γʹ. Περὶ καρτερίας καὶ παραμονῆς· ὅτι ἀνυτικὸν τῶν ζητουμένων τὸ καρτερικόν. Δʹ. Περὶ κάλλους καὶ εὐπρεπείας σώματος· ὅτι οὐκ ἐν τούτοις, ἀλλ' ἐν τῇ τῆς ψυχῆς ὡραιότητι ὁ Θεὸς ἐπαναπαύεται. Εʹ. Περὶ καλλωπιζομένων· ὅτι βδέλυγμα παρὰ Κυρίῳ τοῦ σώματος καλλωπισμὸς, ὅτι ἑταιρικόν. ϛʹ. Περὶ κομπαζόντων καὶ φανταζομένων. Ζʹ. Περὶ καυχήσεως καὶ ἐπάρσεως· ὅτι ἐπιβλαβὲς τὸ πρᾶγμα. Χρῆναι γὰρ μὴ ἑαυτοῖς ἐπιγράφειν τὰ ὡς εἰκὸς κατωρθωμένα, ἀλλὰ τῷ αἰτίῳ, συνεργῷ τῶν ἀγαθῶν Θεῷ, καὶ αὐτῷ ἀναπέμπειν τὰ εὐχαριστήρια. Ηʹ. Περὶ κακοφρόνων καὶ κακοβούλων. Θʹ. Περὶ κακοποιῶν. Ιʹ. Περὶ κατηφείας καὶ σκυθρωπότητος. ΙΑʹ. Περὶ καλοηθῶν καὶ καταστάσεως τρόπων αὐτῶν. ΙΒʹ. Περὶ κακοηθῶν καὶ κακοτρόπων. ΙΓʹ. Περὶ καταλαλιᾶς καὶ διαβολῆς· ὅτι βαρύτατον τὸ πάθος, καὶ τῷ κεκτημένῳ, καὶ τῷ ἐπικοινωνοῦντι. ΙΔʹ. Περὶ κωφῶν. ΙΕʹ. Περὶ καθαρᾶς καρδίας, καὶ τῶν συνειδὸς καθαρὸν ἐχόντων. Ιϛʹ. Περὶ καρδίας πονηρᾶς, καὶ τῶν λογισμὸν ἄδικον ἐχόντων. ΙΖʹ. Περὶ κακουργῶν· ὅτι χρὴ τάχιστα κατὰ τὸν νόμον καταστέλλειν τούτους, πρὸς εἰρήνην καὶ εὐνομίαν τοῦ λαοῦ, καὶ ἀναχαιτισμοῦ τοῦ κακοῦ. ΙΗʹ. Περὶ τῶν καταφρονητικῶς περὶ τὴν σωτήριον τοῦ Κυρίου εἰς ἡμᾶς τοὺς ἁμαρτωλοὺς διακειμένων μακροθυμίαν. ΙΘʹ. Περὶ κρείττονος· ὅτι οὐ δεῖ πρὸς κρείττονας φιλονεικεῖν. Κʹ.","english":"Concerning the world, and the all-beautiful and varied creation of it that came to be from God; and that nothing is automatic or self-made in it, neither among things visible nor among things invisible. 2. Concerning time: that there is a time for everything. 3. Concerning endurance and perseverance: that endurance accomplishes the things sought. 4. Concerning beauty and comeliness of body: that God does not rest in these, but in the beauty of the soul. 5. Concerning those who adorn themselves: that adornment of the body is an abomination before the Lord, because it is harlot-like. 6. Concerning boasters and those who give themselves airs. 7. Concerning boasting and arrogance: that the thing is harmful. For one ought not to inscribe successes, as is likely, to oneself, but to the cause, God, the cooperator in good things, and to send up thanksgivings to him. 8. Concerning the evil-minded and evil-willed. 9. Concerning evildoers. 10. Concerning dejection and sullenness. 11. Concerning the good-natured and the disposition of their manners. 12. Concerning the malignant and ill-mannered. 13. Concerning backbiting and slander: that the passion is most grievous, both to the one who possesses it and to the one who shares in it. 14. Concerning the deaf. 15. Concerning a pure heart, and those who have a clean conscience. 16. Concerning an evil heart, and those who have an unjust reasoning. 17. Concerning malefactors: that one must restrain them as quickly as possible according to the law, for the peace and good order of the people, and for the checking of evil. 18. Concerning those who are contemptuously disposed toward the Lord's saving long-suffering toward us sinners. 19. Concerning the better: that one must not strive in rivalry against betters. 20.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Περὶ τοῦ μὴ κρίνειν, καὶ κατακρίνειν, καὶ καταγινώσκειν ἀλλήλων, καὶ ψόγους παρατιθέναι. ΚΑʹ. Περὶ κλεπτῶν, καὶ τῶν συγκοινωνούντων αὐτοῖς. ΚΒʹ. Περὶ κινδύνων καὶ περιστάσεων· ὅτι χρὴ ἐκκλῖναι καὶ διαδράναι τὰς τούτων ἐπιδρομάς. ΚΓʹ. Περὶ κριμάτων Θεοῦ ἀνεκφράστων καὶ\n\nἀνεκδιηγήτων· καὶ ὅτι οὐ χρὴ δυσφορεῖν ἢ ἰλιγγιᾶν ἐφ' οἷς δίκαιοι πολλάκις δυσπραγοῦσιν, ἄδικοι δὲ ἔσθ' ὅτε κατὰ τὸν βίον εὐπραγοῦσιν. Ἄῤῥητος γὰρ ἡ τῶν τοιῶνδε αἰτία, καὶ μόνῳ Θεῷ ἐγνωσμένη. ΚΔʹ. Περὶ κρίματος καὶ δικαιοσύνης Θεοῦ· καὶ τὰ πρὸς ἀξίαν ἑκάστῳ ἀπονέμει ὁ Θεὸς, καὶ πρόσωπον οὐ λαμβάνει. ΚΕʹ. Περὶ καλῶν καὶ ἀγαθῶν ἀνδρῶν. Στοιχεῖον Λ. Αʹ. Περὶ λοιδορίας. Βʹ. Περὶ λόγου, καὶ τοῦ ἐν τούτῳ ἐπαίνου καὶ ψόγου. Γʹ. Περὶ λιμοῦ, καὶ τῆς ἐκ τούτου ἀνάγκης. Δʹ. Περὶ λύπης, καὶ λυπουμένων, καὶ πενθούντων. Οὐ καλὸν δὲ τὸ ὑπερμετρεῖν. Στοιχεῖον Μ. Αʹ. Περὶ μεθυστῶν καὶ ἀσώτων. Βʹ. Περὶ μαθητευομένων· ὅτι χρὴ σπουδαίως ἐρωτᾷν, καὶ μανθάνειν τὰ ψυχωφελῆ, καὶ γνῶσιν πνευματικήν. Γʹ. Περὶ μισομαθῶν. Δʹ. Περὶ μυστηρίων· ὅτι προδοσία πρὸς θάνατον τὸ ἐκφερομυθεῖν τὰ φίλων μυστήρια. Εʹ. Περὶ μάχης, καὶ τῶν ἐν μάχαις συμβαινόντων. ϛʹ. Περὶ μεταχειριζομένων καὶ μεταβαλλόντων τοὺς ταρασσομένους, καὶ τεθυμωμένους, καὶ ἐξηγριωμένους. Ζʹ. Περὶ μαντευομένων, καὶ οἰωνιζομένων, καὶ κληδονιζομένων· καὶ περὶ τῶν λεγομένων θεῶν, τουτέστι βδελυγμάτων· ὅτι ἄθεσμα καὶ ἐκκήρυκτα, καὶ ἀπηγορευμένα τῇ ἱερᾷ Γραφῇ ταῦτα πάντα, καὶ τὰ ὅμοια. Ηʹ. Περὶ ματαιοπονούντων, καὶ μάταια φρονούντων. Θʹ. Περὶ μεταβολῆς πραγμάτων·","english":"Concerning not judging, and condemning, and passing sentence upon one another, and setting forth reproaches. 21. Concerning thieves, and those who share with them. 22. Concerning dangers and circumstances: that one ought to avoid and escape their onsets. 23. Concerning the judgments of God, which are inexpressible and indescribable; and that one ought not to be vexed or bewildered at the fact that the righteous often fare badly, while the unjust sometimes fare well in life. For the cause of such things is unutterable, and known to God alone. 24. Concerning the judgment and righteousness of God: that God assigns to each according to worth, and does not show partiality. 25. Concerning good and virtuous men. Letter L. 1. Concerning reviling. 2. Concerning speech, and the praise and blame that lie in it. 3. Concerning famine, and the necessity that comes from it. 4. Concerning grief, and those who grieve, and those who mourn. And that it is not good to exceed measure. Letter M. 1. Concerning drunkards and prodigals. 2. Concerning those who are taught: that one ought earnestly to question and learn things profitable to the soul, and spiritual knowledge. 3. Concerning those who hate learning. 4. Concerning mysteries: that to divulge the secrets of friends is betrayal unto death. 5. Concerning battle, and the things that happen in battles. 6. Concerning those who manage and change those who are disturbed, and enraged, and grown savage. 7. Concerning those who divine, and take omens from birds, and practice augury by words; and concerning those called gods, that is, abominations: that all these things and the like are unlawful and proscribed and forbidden by the sacred Scripture. 8. Concerning those who labor in vain, and think vain things. 9. Concerning the change of affairs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"καὶ ὅτι οὐδὲν ἐπίμονον ἐν βίῳ, ἀλλὰ πάντα ἐν βουλήσει καὶ χειρὶ Θεοῦ. Ιʹ Περὶ μακαρισμοῦ· ὅτι οὐ δεῖ πρὸ τελευτῆς μακαρίζειν τινά. ΙΑʹ. Περὶ μισοπονηρίας Θεοῦ, καὶ τῶν ἀπαρεσκόντων αὐτῷ. ΙΒʹ. Περὶ μισοπονηρίας, καὶ τῶν τὰ ἄτοπα ἀποστρεφομένων. ΙΓʹ. Περὶ μετανοίας, καὶ ἐξομολογήσεως. ΙΔʹ. Περὶ τῶν εἰς μετάνοιαν μὴ ἐπιστρεφόντων. ΙΕʹ. Περὶ μισαδελφίας. Ιϛʹ. Περὶ μοναχῶν χρηστῶν, καὶ ἡγουμένων ἀγαθῶν. ΙΖʹ. Περὶ μοναχῶν παλιμβούλων, καὶ παλινδρομούντων εἰς κακίαν. ΙΗʹ. Περὶ μισέργων, καὶ ὀκνηρῶν, καὶ καταφρονούντων, καὶ ῥᾳθυμούντων. ΙΘʹ. Περὶ μίσους, καὶ ἔχθρας, καὶ τὰς μάχας συναπτόντων. Στοιχεῖον Ν. Αʹ. Περὶ νέων παιδείᾳ καὶ συνέσει κοσμουμένων. Βʹ. Περὶ νέων ἐν ἀφροσύνῃ καὶ ἀνοίᾳ ζώντων. Γʹ. Περὶ νέων καὶ ἀγαθῶν ἀρχόντων. Δʹ. Περὶ νέων καὶ πονηρῶν ἀρχόντων. Εʹ. Περὶ νοσούντων, καὶ ἀσθενούντων· ὅτι χρὴ ἐπισκέπεσθαι αὐτούς. ϛʹ. Περὶ τοῦ νήφειν, καὶ φροντίζειν ἡμᾶς τῆς ἰδίας σωτηρίας· καὶ ὅτι πειρατήριον καὶ ἐπικίνδυνον βίον ζῶμεν. Ζʹ. Περὶ νεογάμων. Ηʹ. Περὶ νηστείας καὶ ἐγκρατείας. Στοιχεῖον Ξ. Αʹ. Περὶ ξένων καὶ φιλοξενίας· καὶ ὅτι ἀπαῤῥησίαστος ὁ ξένος πάντοτε. Στοιχεῖον Οʹ. Αʹ. Περὶ οἴκου καὶ οἰκειακῆς καταστάσεως· καὶ ὅτι οὐ καλὸν ἀλλοτρίοις συχνάζειν οἴκοις, καὶ ἀκροᾶσθαι ἀλλότρια. Βʹ. Περὶ ὀνειδισμοῦ ἀγαθοῦ κατὰ Θεὸν, καὶ ὀνειδισμοῦ ἐπὶ κακοπραγίᾳ· καὶ ὅτι οὐδὲ συμφέρον ὀνειδίζειν. Γʹ. Περὶ ὁδοῦ ἀγαθῆς. Δʹ. Περὶ ὁδοῦ κακῆς. Εʹ. Περὶ ὁμοιοτρόπων, καὶ ὁμοιογενῶν, καὶ ὁμοιοηθῶν. ϛʹ. Περὶ ὁροθεσιῶν. Ζʹ. Περὶ ὅρκων καὶ ὅρων οὐκ ἀγαθῶν· ὅτι οὐ δεῖ ἐμμένειν αὐτοῖς. Ηʹ.","english":"And that nothing in life is lasting, but all things are in the will and hand of God. 10. Concerning blessing: that one ought not to call anyone blessed before the end. 11. Concerning God's hatred of evil, and of those who displease him. 12. Concerning hatred of evil, and of those who turn away from what is improper. 13. Concerning repentance and confession. 14. Concerning those who do not turn to repentance. 15. Concerning hatred of one's brother. 16. Concerning good monks and good superiors. 17. Concerning monks who change their minds and run back into wickedness. 18. Concerning those who hate work, and the lazy, and the contemptuous, and the easygoing. 19. Concerning hatred and enmity, and those who join battles. Letter N. 1. Concerning young people adorned with education and understanding. 2. Concerning young people living in folly and senselessness. 3. Concerning young and good rulers. 4. Concerning young and wicked rulers. 5. Concerning the sick and the weak: that one ought to visit them. 6. Concerning being sober and taking thought for our own salvation; and that we live a life full of trials and danger. 7. Concerning the newly married. 8. Concerning fasting and self-control. Letter X. 1. Concerning strangers and hospitality; and that the stranger is always without freedom of speech. Letter O. 1. Concerning the household and domestic order; and that it is not good to frequent others' houses and to listen to others' affairs. 2. Concerning good reproach according to God, and reproach for evildoing; and that it is not even expedient to reproach. 3. Concerning the good way. 4. Concerning the evil way. 5. Concerning those of like manner, and like kind, and like character. 6. Concerning boundaries. 7. Concerning oaths and boundaries that are not good: that one ought not to abide by them. 8.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Περὶ τῶν τοὺς ὅρκους στεργόντων· καὶ ὅτι οὐ χρὴ μάταιον λαμβάνειν ὅρκον, ἢ ὅλως ὀμνύειν. Θʹ. Περὶ τῶν τοὺς ὅρκους ἀθετούντων καὶ ἐπιορκούντων. Ιʹ. Περὶ ὀλιγοδείας, καὶ ἀκτημοσύνης, καὶ αὐταρκείας. ΙΑʹ. Περὶ ὀρφανῶν καὶ χηρῶν. ΙΒʹ. Περὶ οἴνου καὶ χρήσεως αὐτοῦ. ΙΓʹ. Περὶ οἰήσεως καὶ φυσιώσεως. ΙΔʹ. Περὶ ὀλιγοβίων καὶ μακροβίων. ΙΕʹ. Περὶ ὀφθαλμῶν καὶ ὁράσεως. Ιϛʹ. Περὶ ὀνόματος χρηστοῦ καὶ χάριν ἔχοντος. ΙΖʹ. Περὶ ὀνόματος οὐ χρηστοῦ καὶ χάριν μὴ ἔχοντος. ΙΗʹ. Περὶ τοῦ, ὅτι οὐκ ἔστιν αἴτιος τῶν κακῶν ὁ Θεός· καὶ ὅτι οὔτε ὂν, οὔτε ἐνυπόστατον φύσει τὸ κακόν. ΙΘʹ. Περὶ ὀνόματος Θεοῦ. Στοιχεῖον Π. Αʹ. Περὶ πολιτείας ἀνεπιλήπτου καὶ θεαρέστου. Βʹ. Περὶ παιδείας παρὰ Θεοῦ, καὶ τῶν εὐχαρίστως καὶ εὐγενῶς δεχομένων, καὶ φερόντων τὰ ἐπερχόμενα· οὕτως γὰρ χρεών. Γʹ. Περὶ τῶν παιδείαν Θεοῦ σωτήριον πρὸς διόρθωσιν μὴ δεχομένων. Δʹ. Περὶ παῤῥησίας· καὶ πῶς δυνατὸν εὐπαῤῥησίαστόν τινα γενέσθαι. Εʹ. Περὶ προσφορῶν εὐαγῶν, καὶ εὐπροσδέκτων, καὶ ἐναγῶν, καὶ ἀπροσδέκτων. ϛʹ. Περὶ πείρας πρὸς Θεόν· καὶ ὅτι οὐ δεῖ πειράζειν τὸν Θεόν. Ζʹ. Περὶ πειρασμῶν· καὶ ὅτι οἱ μὲν ἔξωθεν εἰς φανέρωσιν τῆς κατὰ τὸ κρυπτὸν","english":"Concerning those who cherish oaths; and that one ought not to take an oath in vain, or to swear at all. 9. Concerning those who set aside oaths and commit perjury. 10. Concerning frugality, and dispossession, and self-sufficiency. 11. Concerning orphans and widows. 12. Concerning wine and its use. 13. Concerning presumption and inflation. 14. Concerning the short-lived and the long-lived. 15. Concerning eyes and sight. 16. Concerning a good name and one that finds favor. 17. Concerning a name that is not good and finds no favor. 18. Concerning the fact that God is not the cause of evils; and that evil is neither a being nor a substance in nature. 19. Concerning the name of God. Letter P. 1. Concerning a blameless and God-pleasing conduct of life. 2. Concerning discipline from God, and of those who receive and bear what comes upon them with thanksgiving and nobility; for so it is fitting. 3. Concerning those who do not receive God's saving discipline for correction. 4. Concerning boldness of speech; and how it is possible for one to become a person of good boldness of speech. 5. Concerning offerings that are holy and acceptable, and unholy and unacceptable. 6. Concerning tempting God; and that one ought not to tempt God. 7. Concerning temptations; and that those from without, for the manifestation of what is in secret","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"ἡμῶν προαιρέσεως ἐπιφύονται, οἱ δὲ ἔξω ἡμῶν αὐτῶν ἀναφυόμενοι, ἡμᾶς αὐτοὺς αἰτίους, εἴτε πρὸς ἔπαινον, εἴτε πρὸς ψόγον ἔχουσιν. Ηʹ. Περὶ παραχωρητικῶν καὶ εὐείκτων ἀνθρώπων· ὅτι εἰρηνικὸν καὶ ψυχωφελὲς τοῦτο. Θʹ. Περὶ πεισματικῶν, καὶ μὴ ἀνεχομένων ὑπείκειν βραχὺ καὶ ἡττᾶσθαι. Ιʹ. Περὶ περιστάσεων· ὅτι οὐ χρὴ ἀντιμάχεσθαι ταῖς περιστάσεσιν, εἰ καὶ δυνατοὶ ὦμεν, καὶ μὴ κατοφρυοῦσθαι τῶν κατεξανισταμένων. Οὐ γὰρ λυσιτελές. ΙΑʹ. Περὶ πολέμου καὶ πολεμικῶν νόμων· καὶ ὅτι ἐξ ἡμετέρων ἁμαρτιῶν κινοῦνται οἱ πόλεμοι καθ' ἡμῶν. ΙΒʹ. Περὶ πολέμου ἐμφυλίου. ΙΓʹ. Περὶ πραίδας καὶ προνομῆς. ΙΔʹ. Περὶ παροξύνοντος καὶ παραπικραίνοντος. ΙΕʹ. Περὶ παρατηρήσεως καὶ οἰωνισμοῦ. Ιϛʹ. Περὶ προθέσεως ἀγαθῆς, καὶ προαιρέσεως, καὶ πολιτείας σεμνῆς· ὅτι βούλεται ὁ Θεὸς μετὰ τῆς αὐτοῦ ἀντιλήψεως πρόθεσιν ἀγαθὴν περὶ τὰ καλὰ ἔργα, εἰς ἃ καὶ ἔπλασεν ἔχειν ἡμᾶς, ἵνα ὡς ἀγαθῶν ἐργάται τιμῶν ἀξιωθείημεν παρ' αὐτοῦ. ΙΖʹ. Περὶ πλανώντων καὶ πλανωμένων. ΙΗʹ. Περὶ πλαστολόγων. ΙΘʹ. Περὶ πλαστογράφων. Κʹ. Περὶ πόλεως ἀσεβείας καὶ ἀνομίας πεπληρωμένης. ΚΑʹ. Περὶ πολυπείρων καὶ πολυμαθῶν. ΚΒʹ. Περὶ παραθήκης. ΚΓʹ. Περὶ πιστοῦ, καὶ ἰσοψύχου, καὶ μυστηριακοῦ ἀνθρώπου· ὅτι σπάνιον εὑρεῖν. ΚΔʹ. Περὶ παραμονῆς, καὶ παραμενόντων· ὅτι παραμονὴ ἔργον ἀνύει· καὶ χρὴ οὐ μόνον εὐνοϊκῶς, ἀλλὰ καὶ παραμονητικῶς διακεῖσθαι πρὸς τοὺς προσλαβόντας, καὶ μηδένα ὡς ἔτυχε, καὶ ἀνεξετάστως εἰς ὑπηρεσίαν παραμονῆς εἰσδέχεσθαι. ΚΕʹ. Περὶ πίστεως καὶ εὐσεβείας εἰς Θεόν. Κϛʹ.","english":"of our own free choice spring up, while those that grow up outside ourselves have ourselves as their causes, whether for praise or for blame. 8. Concerning yielding and compliant people; that this is peaceful and profitable to the soul. 9. Concerning obstinate people, and those who do not endure to yield a little and be defeated. 10. Concerning circumstances; that one ought not to fight against circumstances, even if we are able, and not to look down upon those who rise up against us. For it is not advantageous. 11. Concerning war and the laws of war; and that wars are stirred up against us by our own sins. 12. Concerning civil war. 13. Concerning plunder and pillage. 14. Concerning the one who provokes and embitters. 15. Concerning observation and augury. 16. Concerning good purpose, and free choice, and a venerable manner of life; that God, with his own assistance, wills a good purpose regarding good works, for which he also formed us to have it, so that as workers of good things we might be deemed worthy of honors by him. 17. Concerning those who deceive and those who are deceived. 18. Concerning forgers of lies. 19. Concerning forgers of documents. 20. Concerning a city filled with impiety and lawlessness. 21. Concerning the very experienced and the very learned. 22. Concerning a deposit. 23. Concerning a faithful, soul-equal, and sacramental man; that it is rare to find one. 24. Concerning perseverance, and those who persevere; that perseverance accomplishes a work; and one ought to be disposed not only favorably but also perseveringly toward those who have received them, and not to admit anyone at random and without examination into the service of perseverance. 25. Concerning faith and piety toward God. 26.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Περὶ τῶν παραβεβηκότων τὴν εὐσέβειαν καὶ πίστιν, καὶ εἰς Θεὸν ἀσεβούντων. ΚΖʹ. Περὶ πονηρῶν, καὶ ἀσεβῶν, καὶ ἁμαρτωλῶν ἀνδρῶν. ΚΗʹ. Περὶ πονηρίας, καὶ κακίας, καὶ ἁμαρτίας. ΚΘʹ. Περὶ πλησμονῆς, καὶ κόρου, καὶ γαστριμαργίας. Λʹ. Περὶ πνευματικῆς προκοπῆς. ΛΑʹ. Περὶ τῶν προσκαίρων καὶ τῶν αἰωνίων ἀγαθῶν· καὶ ὅτι χρὴ τῶν παρόντων τὰ μέλλοντα προτιμᾷν. ΛΒʹ. Περὶ προνοίας· ὅτι κήδεται καὶ προνοεῖται ἡμῶν ὁ Θεός. ΛΓʹ. Περὶ προσπαθείας καὶ μερίμνης· ὅτι χρὴ ἀπροσπαθῶς διακεῖσθαι περὶ τὰ πράγματα. ΛΔʹ. Περὶ προφητῶν ἀνδροφονησάντων καὶ εὐαρεστησάντων Θεῷ. ΛΕʹ. Περὶ προφητῶν ἐπιτιμησάντων βασιλεῦσι μετὰ παῤῥησίας. Λϛʹ. Περὶ προγνώσεως Θεοῦ· καὶ ὅτι τὰ κρύφια καὶ ἄδηλα τῶν πραγμάτων τῷ Θεῷ χρὴ καταλιμπάνειν. Πάντα γὰρ αὐτῷ μόνῳ γνωστά. ΛΖʹ. Περὶ παρθενίας, καὶ σωφροσύνης, καὶ γάμου σεμνοῦ. ΛΗʹ. Περὶ πορνείας, καὶ μοιχείας, καὶ ἀρσενοκοιτίας. ΛΘʹ. Περὶ πείρας καὶ ἀπειρίας. Μʹ. Περὶ πραότητος καὶ εὐλαβείας. ΜΑʹ. Περὶ προπετοῦς, καὶ ἀναιδοῦς, καὶ ὀργίλου, καὶ θυμώδους, καὶ ὀξυχόλου. ΜΒʹ. Περὶ πολιτείας ψεκτῆς ἀνηκόων, καὶ ἀνυποτάκτων, καὶ κακοηθῶν, καὶ πανουργῶν. ΜΓʹ. Περὶ πτωχῶν, καὶ πενήτων εὐγενῶς τὸν τῆς πτωχείας ζυγὸν φερόντων· καὶ ὅτι οὐ χρὴ αὐτοὺς ἐκκλίνειν ἢ ἐξουθενεῖν. ΜΔʹ. Περὶ πτωχῶν καὶ πενήτων ἀχαρίστων καὶ βλασφήμων. ΜΕʹ. Περὶ παίδων τιμώντων γονεῖς, καὶ ὅσα ἕπεται ἀγαθὰ τοῖς ὑπακούουσιν αὐτοῖς. Μ ʹ. Περὶ πατραλοίων καὶ μητραλοίων· καὶ ὅσα ἕψεται αὐτοῖς ἀπειθοῦσι κακά. ΜΖʹ. Περὶ τοῦ παιδεύειν τοὺς γονεῖς τὰ ἴδια τέκνα καὶ σωφρονίζειν·","english":"Concerning those who have transgressed piety and faith, and who are impious toward God. 27. Concerning wicked, impious, and sinful men. 28. Concerning wickedness, vice, and sin. 29. Concerning satiety, surfeit, and gluttony. 30. Concerning spiritual progress. 31. Concerning temporary and eternal goods; and that one ought to prefer the things to come over the things present. 32. Concerning providence; that God cares for us and provides for us. 33. Concerning attachment and anxiety; that one ought to be disposed without attachment toward things. 34. Concerning prophets who killed men and were well-pleasing to God. 35. Concerning prophets who rebuked kings with boldness. 36. Concerning the foreknowledge of God; and that the hidden and unknown things of matters ought to be left to God. For all things are known to him alone. 37. Concerning virginity, chastity, and honorable marriage. 38. Concerning fornication, adultery, and sodomy. 39. Concerning experience and inexperience. 40. Concerning meekness and piety. 41. Concerning the rash, the shameless, the irascible, the hot-tempered, and the quick to anger. 42. Concerning a blameworthy conduct of life of the disobedient, the insubordinate, the ill-disposed, and the crafty. 43. Concerning the poor and the needy who bear the yoke of poverty nobly; and that one ought not to shun or despise them. 44. Concerning the poor and needy who are ungrateful and blasphemous. 45. Concerning children who honor their parents, and all the good things that follow for those who obey them. 46. Concerning patricides and matricides; and all the evils that follow upon those who disobey them. 47. Concerning parents instructing their own children and disciplining them;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"εἰ γὰρ τοῦτο μὴ πράξωσι, τῆς ἐξ ἐκείνων γινομένης ἁμαρτίας καὶ αὐτοὶ μεθέξουσι. ΜΗʹ. Περὶ πρεσβυτέρων. ΜΘʹ. Περὶ προσφυγίου, καὶ τῶν προσφευγόντων ἐν ἱεροῖς τόποις· ὅτι χρὴ τοῖς μὲν ἀνευθύνοις βοηθεῖν, τοὺς δὲ ὑπαιτίους ἀποπέμπεσθαι. Νʹ. Περὶ πράσεως καὶ ἀγορασίας. ΝΑʹ. Περὶ προαιρέσεως καὶ διαθέσεως· καὶ ὅτι τὴν προαίρεσιν, καὶ ἐπὶ ἀγαθῷ, καὶ ἐπὶ κακῷ ἐξετάζει ὁ Θεός. ΝΒʹ. Περὶ παιδείας Θεοῦ κατὰ δοκιμὴν καὶ πεῖραν γινομένης. ΝΓʹ. Περὶ πλουσίων εὖ καὶ προσηκόντως βιούντων. ΝΔʹ Περὶ πλουσίων οὐκ εὖ βιούντων. ΝΕʹ. Περὶ τοῦ πλησίον· ὅτι χρὴ τὰ βάρη τοῦ πλησίον φέρειν, καὶ ἀντιλαμβάνεσθαι αὐτοῦ· καὶ ἐλέγχειν ἀγαπητικῶς τὰ ὡς εἰκὸς γενόμενα παρ' αὐτοῦ κακῶς, καὶ μὴ μνησικακεῖν αὐτῷ. Στοιχεῖον Ρ. Αʹ. Περὶ ῥᾳθυμούντων, καὶ ἀμελούντων, καὶ καταφρονούντων. Βʹ. Περὶ ῥεμβομένων, καὶ πλανωμένων. Στοιχεῖον Σ. Αʹ. Περὶ συγγενῶν· ὅτι χρὴ φιλοτίμως ἔχεσθαι τῆς\n\nτούτων κηδεμονίας. Β. Περὶ τοῦ συμπεριφέρεσθαι ἀλλήλοις, καὶ τὴν ἑνότητα ποθεῖν. Τὸ γὰρ ἀπεσχισμένον τάχος ἐπιβουλεύεται. Γʹ. Περὶ τῶν ἑαυτοὺς συνιστανόντων· ὅτι μάτην κοπιῶσι. Πᾶσα γὰρ δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθεν ἐκ θείας ψήφου τὸ βέβαιον καὶ καθαρὸν ἔχει. Δʹ. Περὶ σαρκικῶν ἀνθρώπων τῶν τοῖς σαρκικοῖς πάθεσι καταδεδουλωμένων. Εʹ. Περὶ συνηθείας πονηρᾶς· καὶ ὅτι δυνατὸν ἀποσυνηθίσαι τῶν κακῶν, ὅτι μὴ ἐκ φύσεως, ἀλλ' ἐκ προαιρέσεως τὸ κακόν. ʹ. Περὶ σκανδάλων· ὅτι χρὴ πάσῃ δυνάμει φυλάττεσθαι, μὴ δοῦναι πρόσκομμα σκανδάλου μηδενί. Τῷ γὰρ αἰτίῳ τὸ κακὸν ἐπιγράφεται. Ζʹ. Περὶ συνεδρίου·","english":"For if they do not do this, they themselves will share in the sin that comes from them. 48. Concerning presbyters. 49. Concerning the right of asylum, and those who take refuge in sacred places: that one must help the innocent, but send away the guilty. 50. Concerning selling and buying. 51. Concerning choice and disposition; and that God examines the choice, both for good and for evil. 52. Concerning the discipline of God, which comes about through testing and trial. 53. Concerning the rich who live well and properly. 54. Concerning the rich who do not live well. 55. Concerning the neighbor: that one must bear the neighbor's burdens and come to his aid; and lovingly reprove the wrongs that have reasonably been done by him, and not bear a grudge against him. Letter R. 1. Concerning the lazy, the negligent, and the contemptuous. 2. Concerning the wandering and the erring. Letter S. 1. Concerning relatives: that one must earnestly attend to their care. 2. Concerning bearing with one another and longing for unity. For what is divided is quickly plotted against. 3. Concerning those who commend themselves: that they labor in vain. For every good gift and every perfect gift from above has its firmness and purity from the divine decree. 4. Concerning fleshly men who are enslaved to fleshly passions. 5. Concerning evil habit; and that it is possible to become unaccustomed to evils, because evil is not from nature but from choice. 6. Concerning stumbling blocks: that one must guard with all one's power against giving a stumbling block to anyone. For the evil is charged to the one who causes it. 7. Concerning a council.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"ὅτι ἐπικίνδυνον καὶ ἐπιβλαβὲς τὸ συνελθεῖν καὶ ἐπικοινωνῆσαι συνεδρίῳ πονηρῶν καὶ ἐπιβούλων. Ηʹ. Περὶ συνειδήσεως ἀγαθῆς, καὶ εὖ συνειδότων. Θʹ. Περὶ συνειδήσεως πονηρᾶς, καὶ αὐτοκατακρίτων. Ιʹ. Περὶ τῶν τῇ οἰκείᾳ συνειδήσει ἀμαυρουμένων. ΙΑʹ. Περὶ συμβούλου. ΙΒʹ. Περὶ τῶν συμβουλίαν καὶ ἔλεγχον δεχομένων χρὴ δὲ γινώσκειν ποταπὸς ὁ σύμβουλος. ΙΓʹ. Περὶ τῶν συμβουλίαν καὶ ἔλεγχον μὴ δεχομένων. ΙΔʹ. Περὶ σκληροτραχήλων. ΙΕʹ. Περὶ σχηματαρίων. Ι ʹ. Περὶ συμμέτρου καταστάσεως, καὶ τοῦ, μηδὲν ἄγαν. ΙΖʹ. Περὶ συναντημάτων καὶ ἀπροσδοκήτως συμβαινόντων τισίν· ὧν ἡ γνῶσις ἡμῖν μὲν ἴσως ἄγνωστος, Θεῷ δὲ εὔγνωστος. ΙΗʹ. Περὶ συγκαταβάσεως, καὶ συμπαθείας εἰς ἀλλήλους· ὅτι ὑπὲρ θυσίας τῷ φιλανθρώπῳ καὶ ἀνενδεεῖ Θεῷ ἀρεστά. ΙΘʹ. Περὶ σοφῶν καὶ συνετῶν ἀνδρῶν καὶ ὅτι χρὴ αὐτοὺς ἑτοίμους εἶναι εἰς ὠφέλειαν πάντων. Κʹ. Περὶ σωφρονισμοῦ· καὶ ὅτι χρὴ ἡμᾶς διὰ τῶν ἀλλοτρίων κακῶν σωφρονίζεσθαι. ΚΑʹ. Περὶ σπουδῆς· ὅτι ἀνόνητος πᾶσα σπουδὴ μὴ βουλομένου Θεοῦ· καὶ ὅτι ὑπὸ Θεοῦ κατευθύνονται αἱ ὁδοὶ τῶν ἀνθρώπων, αἵ τε πρὸς τὸ ἀγαθὸν, αἵ τε πρὸς ἄμυναν τῶν ἀτακτούντων πολεμίων. ΚΒʹ. Περὶ τοῦ ἁγίου σταυροῦ προφητεῖαι. ΚΓʹ. Περὶ σοφίας κοσμικῆς Ἡσαΐου προφήτου. ΚΔʹ. Περὶ τῶν συμβαινόντων καὶ ἐμπιπτόντων ἐκ παραλόγου. ΚΕʹ. Περὶ στρατιωτῶν. Κ ʹ. Περὶ συνδιαγωγῆς χρηστῶν ἀνδρῶν· καὶ ὅτι χρὴ ἀρίστοις ἀνδράσι κολλᾶσθαι καὶ μὴ πονηροῖς· ἐξομοιοῦται γάρ τις ἐκείνοις μεθ' ὧν τὰς διατριβὰς ποιεῖται. ΚΖʹ. Περὶ συνδιαγωγῆς κακῶν ἀνδρῶν· καὶ ὅτι χρὴ φεύγειν τὰς τῶν μοχθηρῶν ἑταιρείας, ὡς ὄλεθρον προξενούσας.","english":"That it is dangerous and harmful to come together and associate with a council of wicked and treacherous men. 8. Concerning a good conscience, and those who are well-conscienced. 9. Concerning a wicked conscience, and the self-condemned. 10. Concerning those who are darkened by their own conscience. 11. Concerning a counselor. 12. Concerning those who accept counsel and reproof; and one must know what sort of counselor he is. 13. Concerning those who do not accept counsel and reproof. 14. Concerning the stiff-necked. 15. Concerning schemers. 16. Concerning a well-proportioned condition, and \"nothing in excess.\" 17. Concerning encounters and things that happen unexpectedly to some; the knowledge of which is perhaps unknown to us, but well known to God. 18. Concerning condescension and mutual sympathy; that these are more pleasing to the humane and needless God than sacrifice. 19. Concerning wise and prudent men, and that they must be ready for the benefit of all. 20. Concerning self-discipline; and that we must be disciplined through the evils of others. 21. Concerning zeal; that all zeal is unprofitable when God does not will it; and that the ways of men are directed by God, both those toward the good and those for the repelling of disorderly enemies. 22. Prophecies concerning the holy cross. 23. Concerning worldly wisdom, of the prophet Isaiah. 24. Concerning things that happen and befall contrary to expectation. 25. Concerning soldiers. 26. Concerning association with good men; and that one must cleave to the best men and not to the wicked; for a person is assimilated to those with whom he spends his time. 27. Concerning association with evil men; and that one must flee the companies of the depraved, as they bring destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ΚΗʹ. Περὶ σοφίας, καὶ παιδείας, καὶ συνέσεως, καὶ φρονήσεως. ΚΘʹ. Περὶ σιωπώντων καὶ βραχυλόγων· καὶ ὅτι μὴ χρὴ ἀποκρίνασθαι, πρὶν ἀκοῦσαι λόγον. Στοιχεῖον Τ. Αʹ. Περὶ ταχυλόγων καὶ πολυλόγων. Βʹ. Περὶ τιμῆς· ὅτι χρὴ τιμητικοὺς εἶναι. Γʹ. Περὶ τάξεως καὶ καταστάσεως. Δʹ. Περὶ τελειότητος· καὶ ὅτι οὐδεὶς ἄρτιος, καὶ τελειότατος, καὶ ἀνεπιδεὴς ἐν ἀνθρώποις τὸ σύνολον. Εʹ. Περὶ τυφλῶν. ʹ. Περὶ τεχνιτῶν καὶ τίνες τέχνας ἐφεῦρον. Ζʹ. Περὶ ταπεινοφρονούντων, καὶ πτωχῶν τῷ πνεύματι. Ηʹ. Περὶ τοῦ, ὅτι Κύριος ταπεινοῖ καὶ ὑψοῖ. Στοιχεῖον Υ. Αʹ. Περὶ ὑγείας καὶ εὐρωστίας. Βʹ. Περὶ ὑποκρίσεως καὶ ὑποκριτῶν. Γʹ. Περὶ ὑποδειγμάτων καὶ ὑπογραμμῶν θείων καὶ σωτηρίων τοῖς ἐθέλουσι ζῇν εὐσεβῶς. Δʹ. Περὶ ὕπνου· ὅτι σκιὰν μὲν θανάτου, σημεῖον δὲ ἐναργέστατον ἀναστάσεως φέρει ἡ πρὸς ὕπνον ἔκστασις, καὶ αὖθις ἔκνηψις. Εʹ. Περὶ ὑπακοῆς καὶ ὑποταγῆς. ʹ. Περὶ ὑβριστῶν. Ζʹ. Περὶ ὑπολήψεως πονηρᾶς. Ηʹ. Περὶ τῶν ὑπισχνουμένων μὲν ἐπικουρεῖν, μὴ πληρούντων δὲ τὰς ἰδίας ὑποσχέσεις. Θʹ. Περὶ τῶν ὑπούλως πρός τινα διακειμένων. Ιʹ. Περὶ ὑδροποτούντων. ΙΑʹ. Περὶ ὕπνου καὶ ἀϋπνίας. ΙΒʹ. Περὶ υἱοῦ σοφοῦ. ΙΓʹ. Περὶ υἱοῦ ἄφρονος, καὶ πονηροῦ, καὶ ἀπαιδεύτου. ΙΔʹ. Περὶ ὑετοῦ καὶ βροχῆς. ΙΕʹ. Περὶ ὑπονοίας· ὅτι χρὴ φεύγειν τὰς ἀφορμὰς τὰς τικτούσας ὑπονοίας κακάς. Ι ʹ. Περὶ ὑπερηφάνων, καὶ σοβαρῶν, καὶ ἀλαζόνων, καὶ κενοδόξων. ΙΖʹ. Περὶ ὑπομονῆς καὶ μακροθυμίας. ΙΗʹ. Περὶ ὑπομενόντων, ἀλλ' ὀλιγοψυχούντων. Στοιχεῖον Φ. Αʹ. Περὶ φιλαρχίας. Βʹ. Περὶ φθόνου καὶ ζήλου. Γʹ. Περὶ φαρμάκων. Δʹ. Περὶ φονέων. Εʹ.","english":"28. Concerning wisdom, and education, and understanding, and prudence. 29. Concerning those who are silent and brief of speech; and that one ought not to answer before hearing a word. Letter T. 1. Concerning the quick-spoken and the talkative. 2. Concerning honor; that men ought to be honorable. 3. Concerning order and constitution. 4. Concerning perfection; and that no one among men is altogether complete, and most perfect, and without need. 5. Concerning the blind. 6. Concerning craftsmen, and who invented the arts. 7. Concerning the humble-minded, and the poor in spirit. 8. Concerning the fact that the Lord humbles and exalts. Letter Y. 1. Concerning health and vigor. 2. Concerning hypocrisy and hypocrites. 3. Concerning divine and saving examples and models for those who wish to live piously. 4. Concerning sleep; that the departure into sleep, and again the awakening, bears the shadow of death, and a most evident sign of resurrection. 5. Concerning obedience and submission. 6. Concerning the insolent. 7. Concerning evil suspicion. 8. Concerning those who promise to help but do not fulfill their own promises. 9. Concerning those who are secretly disposed toward someone. 10. Concerning water-drinkers. 11. Concerning sleep and sleeplessness. 12. Concerning a wise son. 13. Concerning a foolish, wicked, and uneducated son. 14. Concerning rain and showers. 15. Concerning suspicion; that one ought to flee the occasions that give birth to evil suspicions. 16. Concerning the arrogant, and the haughty, and the boastful, and the vainglorious. 17. Concerning endurance and long-suffering. 18. Concerning those who endure but are fainthearted. Letter Ph. 1. Concerning love of rule. 2. Concerning envy and jealousy. 3. Concerning drugs. 4. Concerning murderers. 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Περὶ φιλαμαρτούντων. ʹ. Περὶ φιλομέμπτων, καὶ φιλεγκλημόνων, καὶ μεμψιμοίρων, καὶ φιλοδικασίμων. Ζʹ. Περὶ φήμης· ὅτι οὐ χρὴ ἐν πάσῃ φήμῃ ταράσσεσθαι. Ηʹ. Περὶ τῶν φυλαττόντων τὴν ἑαυτῶν γλῶσσαν. Θʹ.\n\nΠερὶ τῶν μὴ φυλαττόντων τὴν ἑαυτῶν γλῶσσαν. Ιʹ. Περὶ φλυαρῶν. ΙΑʹ. Περὶ φορῶν δημοσίων· ὅτι θείᾳ κρίσει ἐπὶ κοινῇ σωτηρίᾳ ἐτάχθησαν, ὅπως ἐκ κοινοῦ ἐράνου σύστασιν ἔχῃ τὸ πολιτικόν. Διὸ καὶ εὐσεβεῖς εἰσφοραὶ ἀνηγορεύθησαν. ΙΒʹ. Περὶ φιλανθρωπίας, καὶ ἀγαθότητος, καὶ μακροθυμίας, καὶ πραότητος Θεοῦ· καὶ ὅτι κρεῖσσον ἐμπεσεῖν εἰς χεῖρας Θεοῦ, καὶ μὴ εἰς χεῖρας ἀνθρώπων. ΙΓʹ. Περὶ φυσικῶν. ΙΔʹ. Περὶ φιλέργων καὶ σπουδαίων· ὅτι χρὴ ποιεῖν· ὠφέλειαν γὰρ ἔχει. ΙΕʹ. Περὶ φίλων χρηστῶν. Ι ʹ. Περὶ φίλων μοχθηρῶν. ΙΖʹ. Περὶ φιλοτιμουμένων καὶ μεταδοτικῶν· καὶ ὅτι ἡ φιλοτιμία σωτηρίαν προξενεῖ. ΙΗʹ. Περὶ φειδωλῶν, καὶ ἀμεταδότων, καὶ κνιπῶν· καὶ ὅτι κινδύνοις περιπίπτουσιν οἱ τοιοῦτοι. ΙΘʹ. Περὶ φιλαδελφίας. Στοιχεῖον Χ. Α. Περὶ χαρίσματος· ὅτι χρὴ σπουδάζειν διὰ τῆς καλλίστης ἀναστροφῆς χάριν ἔχειν πρὸς Θεὸν, καὶ πρὸς πάντας οἰκοδομήν. Βʹ. Περὶ χρημάτων, καὶ τῆς περὶ ταῦτα σπουδῆς. Γʹ. Περὶ χαρᾶς καὶ θυμηδίας. Δʹ. Περὶ χαρισμάτων καὶ δωρημάτων Θεοῦ· καὶ ὅτι βίῳ σεμνῷ ἀντιδίδονται παρὰ τοῦ ἁγίου Πνεύματος. Εʹ. Περὶ χαλεπῶν καὶ ἀνοσίων πράξεων. ʹ. Περὶ Χριστιανισμοῦ, καὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας. Ζʹ. Περὶ τοῦ, ὅτι χρὴ Θεὸν φοβεῖσθαι μᾶλλον, ἢ τοὺς ἀνθρώπους, καὶ αὐτῷ ἐν πᾶσι πειθαρχεῖν. Στοιχεῖον Ψ. Αʹ. Περὶ ψυχῆς καὶ νοῦ. Βʹ. Περὶ ψόγου. Γʹ. Περὶ ψιθυρισμοῦ καὶ ψιθυριστῶν. Δʹ.","english":"Concerning those who love sin. 1. Concerning those who love blame, and those who love accusations, and those who complain of their lot, and those who love litigation. 7. Concerning rumor: that one ought not to be disturbed by every report. 8. Concerning those who guard their own tongue. 9.\n\nConcerning those who do not guard their own tongue. 10. Concerning babblers. 11. Concerning public taxes: that by divine judgment they were appointed for the common salvation, so that the body politic might have its constitution from a common contribution. Therefore they were also proclaimed as pious offerings. 12. Concerning the love of humanity, and the goodness, and the longsuffering, and the gentleness of God; and that it is better to fall into the hands of God, and not into the hands of men. 13. Concerning natural things. 14. Concerning lovers of work and the diligent: that one ought to work, for it brings profit. 15. Concerning good friends. 16. Concerning wicked friends. 17. Concerning those who are generous and those who give freely; and that generosity procures salvation. 18. Concerning the stingy, and those who do not give, and the niggardly; and that such people fall into dangers. 19. Concerning brotherly love. Letter X. 1. Concerning grace: that one ought to strive, through the noblest manner of life, to have favor with God and to be an edification to all. 2. Concerning money, and the zeal for it. 3. Concerning joy and gladness. 4. Concerning the graces and gifts of God; and that they are repaid by the Holy Spirit for a reverent life. 5. Concerning harsh and unholy deeds. 6. Concerning Christianity, and the Church from among the Gentiles. 7. Concerning the fact that one ought to fear God rather than men, and to obey him in all things. Letter Psi. 1. Concerning the soul and the mind. 2. Concerning blame. 3. Concerning whispering and whisperers. 4.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Περὶ ψεύδους καὶ συκοφαντίας. Στοιχεῖον Ω. Περὶ ὥρας θανάτου· ὅτι ἡ πρὸς τὴν θείαν καὶ σωτήριον ἐντολὴν παρακοὴ τῆς κατὰ χάριν τοῦ Δημιουργοῦ ἀφθαρσίας καὶ ἀθανασίας ἀπεστέρησεν ἡμᾶς, καὶ τῷ μόχθῳ παρέδωκε καὶ θανάτῳ. ΣΤΟΙΧΕΙΟΝ Α. ΤΙΤΛ. Αʹ. –Περὶ τῆς τοῦ ἀνθρώπου πλάσεως καὶ κατασκευῆς. Εἰρηναίου ἐκ τῶν κατὰ αἱρέσεων ἐλέγχων τῆς ψευδωνύμου γνώσεως. – Ἐν τοῖς πρόσθεν χρόνοις ἐλέγομεν, κ. τ. ε. Τοῦ ἁγίου Τίτου ἐπισκόπου Βοστρῶν. – Ῥητέον τοίνυν, ὅτι πρὸς τοῦ δημιουργήσαντος ὁ ἄνθρωπος εἰς τὸν βίον παρήχθη, ἐμπορευσόμενος ἕτερον οὐδὲν, ἢ μόνον εὐσέβειαν καὶ ἀρετήν. Ταῦτα γὰρ κτησάμενος, καλῶς ἂν διανήξαιτο τόνδε τὸν βίον· ἀμελήσας δὲ τούτων, χαλεπῶς ἂν διαβαπτισθείη πλανώμενος. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ δ' ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Πάντα συνέστηκεν, κ. τ. ε. ΤΙΤΛ. Βʹ. –Περὶ τοῦ ἀνθρώπου· ὅτι αὐτεξούσιον αὐτὸν πεποίηκεν ὁ Θεὸς, καὶ ἡγεμόνα τῶν ἐπιγείων ἁπάντων. Τοῦ ἁγίου Ἰγνατίου. –Τέλειοι ὄντες, τέλεια φρονεῖτε. Θέλουσι γὰρ ἡμῖν εὖ πράττειν, Θεὸς ἕτοιμος εἰς τὸ παρέχειν. Τοῦ ἁγίου Ἀντιπάτρου Βοστρῶν. –Ἀΐδιος οὐσία τροπῆς ἀποσκίασμα παθεῖν οὐκ ἀνέχεται. Οὔτε γὰρ δύναται. Τὸ γὰρ ἅπαξ, καὶ μὴ παρ' ἑτέρου ἔχον τὸ εἶναι, μήτε ἐξ αὐτομάτου πως γεγονὸς, τοῦτο γενέσθαι, ἢ μετασκευασθῆναι, ἢ μετατραπῆναι ἀδύνατον. Ἐπειδὴ ἀποθέσθαι τὸ εἶναι ὅπερ ἐστὶ κατὰ φύσιν ἀδύνατον· ὃ γὰρ οὐκ ἔλαβεν, οὐκ ἀποτίθεται, καὶ ὃ ὕστερον οὐκ ἔσχεν, οὐκ ἀποβάλλεται·","english":"Concerning falsehood and slander. Letter Ω. Concerning the hour of death: that disobedience to the divine and saving commandment deprived us of the incorruption and immortality that comes by the grace of the Creator, and delivered us over to toil and death. LETTER A. TITLE 1. — Concerning the formation and constitution of man. From Irenaeus, from the Refutations of the falsely named knowledge, against heresies. — In former times we said, etc. Of Saint Titus, bishop of Bostra. — It must be said, then, that man was brought into life by his Creator to trade in nothing else except piety and virtue alone. For having acquired these, he would well swim through this life; but having neglected them, he would be hard pressed, wandering astray. Of Saint Irenaeus, from the fourth refutation and overthrow of the falsely named knowledge. — All things consist, etc. TITLE 2. — Concerning man: that God made him free in will, and ruler of all things on earth. Of Saint Ignatius. — Being perfect, think perfect things. For they wish us to fare well; God is ready to provide. Of Saint Antipater of Bostra. — The eternal essence does not admit of suffering the shadow of a turning. For neither can it. For that which has its being once and for all, and not from another, nor came to be in some way of itself, cannot come to be, or be refashioned, or be turned. Since it is impossible by nature to set aside the being that it is; for what it did not receive, it does not set aside, and what it did not later possess, it does not cast off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ἀλλ' ἡ ἀΐδιος οὐσία, ἢ μόνος ἐστὶ Θεὸς, τουτέστι Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα, ἦν τε καὶ ἔστι, καὶ ἔσται, τροπὴν, ἢ μεταβολὴν, ἢ ἀλλοίωσιν οὐκ ἐπιδεχομένη. ΤΙΤΛ. Γʹ. –Περὶ τοῦ ἀνθρώπου· ὅτι ἐπ' ἀφθαρσίᾳ καὶ ἀθανασίᾳ κατὰ θείαν δωρεὰν πρὸς τοῦ Θεοῦ διεπλάσθη, ἐντολῆς θείας δηλαδὴ φυλαττούσης τὴν χάριν. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ κατὰ αἱρέσεων ἐλέγχου, καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Τί τὸ κωλύον τὴν σάρκα, κ. τ. ε. Φίλωνος, ἐκ τῶν ἐν Γενέσει ζητουμένων. –Τί ἐστιν, ἕως τοῦ ἐπιστρέψαι σε εἰς τὴν γῆν, ἐξ ἧς ἐλήφθης; Οὐ γὰρ ἐκ γῆς διεπλάσθη μόνον ὁ ἄνθρωπος, ἀλλὰ καὶ θείου πνεύματος. Ἐπειδὴ δὲ οὐ διέμεινεν ἀδιάστροφος, προστάξεως θείας ἠλόγηκε, καὶ τοῦ κρείττονος μέρους ἀποτεμνόμενος οὐρανομίμητον πολιτείαν, ὅλον ἑαυτὸν προσένειμε τῇ γῇ. Εἰ μὲν γὰρ ἀρετῆς, ἥτις ἀθανατίζει, ἐραστὴς ἐγένετο, πάντως ἂν ἐλάμβανε κλῆρον τὸν οὐρανόν· ἐπειδὴ δὲ ἡδονὴν ἐζήτησε, δι' ἧς ψυχικὸς θάνατος ἐπιγίνεται, τῇ γῇ προσενεμήθη. ΤΙΤΛ. Δʹ. –Περὶ τοῦ Ἀδάμ· ὅτι σοφώτατος, καὶ διορατικὸς, καὶ προφήτης ὑπῆρχε πρὸ τῆς παρακοῆς. Φίλωνος ἐκ τῶν ἐν Γενέσει ζητουμένων. – Ἤγαγεν ὁ Θεὸς τὰ ζῶα πρὸς τὸν Ἀδὰμ, ἰδεῖν τί καλέσει αὐτά. Οὐ γὰρ ἐνδοιάζει Θεὸς, ἀλλ' ἐπειδὴ νοῦν","english":"But the eternal substance, or God alone, that is, Father, and Son, and Holy Spirit, was and is and shall be, admitting neither turning nor change nor alteration. TITLE 3. Concerning man: that he was formed for incorruption and immortality by divine gift from God, the divine commandment, that is, preserving the grace. Of Saint Irenaeus, from the Refutation and Overthrow of the Falsely-Named Knowledge. What is it that hinders the flesh, etc. Of Philo, from the Questions on Genesis. What is \"until you return to the earth from which you were taken\"? For man was not formed from earth alone, but also from the divine spirit. But since he did not remain inflexible, he has disregarded the divine command, and being cut off from the better part, a citizenship that imitates heaven, he attached his whole self to the earth. For if he had become a lover of virtue, which makes immortal, he would certainly have received heaven as his lot; but since he sought pleasure, through which death of the soul ensues, he was attached to the earth. TITLE 4. Concerning Adam: that he was most wise, and discerning, and a prophet before the disobedience. Of Philo, from the Questions on Genesis. God brought the living creatures to Adam, to see what he would call them. For God does not hesitate, but since the mind","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"ἔδωκε τῷ ἀνθρώπῳ τῷ πρωτογενεῖ καὶ σπουδαίῳ, καθ' ὃ ἐπιστημονικὸς ὢν, πέφυκε λογίζεσθαι, καθάπερ ὑφηγητὴς γνώριμον κινεῖ πρὸς ἐπίδειξιν οἰκείαν, καὶ ἀφορᾷ τὰ ἄριστα αὐτοῦ τῆς ψυχῆς ἔγγονα. Φανερῶς δὲ πάλιν καὶ διὰ τούτου πᾶν τὸ ἑκούσιον καὶ ἐφ' ἡμῖν διατυποῖ, τοὺς πάντα κατ' ἀνάγκην εἶναι λέγοντας δυσωπῶν, ᾗ ἐπεὶ ἔμελλον οἱ ἄνθρωποι χρῆσθαι, διὰ τοῦτο ἄνθρωπον αὐτὰ θέσθαι προσέταττεν. Ἀνδρὸς δὲ ἐπιστημονικωτάτου καὶ φρονήσει διαφέροντος οἰκειότατον τοῦτο τὸ ἔργον· οὐ σοφῷ μόνον, ἀλλὰ καὶ τῷ πρώτῳ εὐγενεῖ τῶν ὀνομάτων ἡ θέσις. Ἔδει γὰρ ἡγεμόνα μὲν τοῦ ἀνθρωπείου, βασιλέα δὲ τῶν γηγενῶν πάντων, καὶ τοῦτο λαχεῖν γήρας ἐξαίρετον, ἷνα ὥσπερ πρῶτος ᾔδει τὰ ζῶα, καὶ πρῶτος ἀξιωθῇ τῆς ἐπὶ πᾶσιν ἀρχῆς, καὶ πρῶτος εἰσηγητὴς καὶ εὑρέτης γένηται τῶν ἐπωνυμιῶν. Ἄτοπον γὰρ ἦν, ἀνώνυμα αὐτὰ καταλειφθέντα, ὑπό τινος νεωτέρου προσονομασθῆναι, ἐπὶ καταλύσει τῆς τοῦ πρεσβυτέρου τιμῆς τε καὶ εὐκλείας. Καὶ θεασάμενος ὁ Ἀδὰμ τὸ πλάσμα τῆς γυναικὸς, ὡς προφήτης φησὶν, οὔτε γεγονέναι ἐκ συνομιλίας, οὔτε ἐκ γυναικὸς, ὡς οἱ μετέπειτα, ἀλλά τινα φύσιν ἐν μεθορίῳ, καθάπερ ἀπὸ ἀμπέλου κληματίδος ἀφαιρεθείσης εἰς ἑτέρας ἀμπέλου γέννησιν, διό φησιν· Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα αὐτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ· καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. Ἔφη τὸ εὐαφέστατον καὶ αἰσθητικώτατον, ἐν ᾧ καὶ τὸ ἀλγεῖν καὶ τὸ ἥδεσθαι. Ἐκ τοῦ αὐτοῦ, ἤτοι τοῦ τελευταίου τῶν ἐν Ἐξόδῳ ζητουμένων.","english":"He gave to the first-formed and excellent man, insofar as being scientific he is naturally disposed to reason, just as a teacher brings something known to the demonstration proper to him, and he looks upon the best offspring of his soul. And again plainly through this he shapes every voluntary act and what is in our power, putting to shame those who say that all things exist by necessity, in that, since men were going to use them, for this reason he commanded that man establish them. But this is the most proper work of a most scientific man and one distinguished by prudence; the imposition of names belongs not only to the wise man but also to the first noble one. For it was fitting that the leader of the human race, the king of all earth-born beings, should also obtain this distinguished old age, so that just as he first knew the animals, he might also be first deemed worthy of rule over all, and become first the introducer and discoverer of names. For it was absurd that they, left nameless, should be named by some younger one, to the overthrow of the honor and glory of the elder. And Adam, beholding the formation of the woman, as the prophet says, that she was made neither from intercourse nor from a woman, as those afterwards, but some nature in between, just as when a branch is taken from a vine for the generation of another vine, therefore he says: For this cause a man shall leave his father and his mother, and shall cleave to his wife; and the two shall be one flesh. He spoke of the most touchable and most perceptible thing, in which are both pain and pleasure. From the same, that is, from the last of the things sought in Exodus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"–Ἄβατος καὶ ἀπροσπέλαστος ὄντως ἐστὶν ὁ θεῖος χῶρος, οὐδὲ τῆς καθαρωτάτης διανοίας τοσοῦτον ὕψος προσαναβῆναι δυναμένης· ὡς θίξει μόνον ἐπιψαῦσαι ἀμήχανον ἀνθρωπίνῃ φύσει τὸ τοῦ ὄντος πρόσωπον θεάσασθαι. Τὸ δὲ πρόσωπον οὐ κυριολογεῖται· παραβολὴ δέ ἐστιν, εἰς δήλωσιν τῆς καθαρωτάτης καὶ εἰλικρινεστάτης τοῦ ὄντος ἰδέας· ἐπειδὴ καὶ ἄνθρωπος οὐδενὶ γνωρίζεται μᾶλλον, ἢ προσώπῳ κατὰ τὴν ἰδίαν ποιότητα καὶ μορφήν. Οὐ γάρ φησιν ὁ Θεὸς, ὅτι Οὐκ εἰμὶ ὁρατὸς τὴν φύσιν· τίς δὲ μᾶλλον ὁρατὸς ἢ ὁ τὰ ἄλλα πάντα γεννήσας ὁρατά; πεφυκὼς δὲ τοιοῦτος εἰς τὸ ὁρᾶσθαι, ὑπ' οὐδενὸς ἀνθρώπων ὁρῶμαι, φησί. Τὸ δὲ αἴτιον ἡ ἀδυναμία τοῦ γενητοῦ, καὶ ἵνα μὴ περιπλέκων μηκύνω, Θεὸν γενέσθαι δεῖ πρότερον· ὅπερ οὐδὲ οἷόν τε· ἵνα Θεὸν ἰσχύσῃ τις καταλαβεῖν. Ἐὰν δὲ ἀποθάνῃ μέν τις τὸν θνητὸν βίον, ζήσῃ δὲ ἀντιλαβὼν τὸν ἀθάνατον, ἴσως ὃ μηδέποτε εἶδεν, ὄψεται. Αἱ φιλοσοφίαι πᾶσαι κατά τε τὴν Ἑλλάδα καὶ βάρβαρον ἀκμάσασαι, ζητοῦσαι τὰ φύσεως, οὐδὲ τὸ βραχύτατον ἠδυνήθησαν τηλαυγῶς ἰδεῖν. Σαφὴς δὲ πίστις. Αἱ διαφωνίαι, αἱ διαμάχαι καὶ ἑτεροδοξίαι, τῶν ἑκάστης αἱρέσεως ἀνασκευαζόντων καὶ ἀνασκευαζομένων μέρη, καὶ πᾶσιν ὁρμητήρια πολέμων γεγόνασιν αἱ τῶν αἱρεσιομάχων οἰκίαι, τυφλοῦσαι τὸν δυνάμενον βλέπειν ἀνθρώπινον νοῦν ταῖς ἀντιλογικαῖς ἔρισιν μηχανοῦντα τίνα δεῖ προέσθαι, καὶ τίνα διώσασθαι. Δεῖ τὸν βουλόμενον φαντασιωθῆναι τὸν τῶν ὅλων ἄριστον, στῆναι τὸ πρῶτον κατὰ ψυχὴν, ἱδρυνθέντα παγίως γνώμῃ μιᾷ, καὶ μηκέτι πρὸς πολλὰ πλάζεσθαι·","english":"Truly the divine place is inaccessible and unapproachable, nor can even the purest intellect ascend to such a height; so that it is impossible for human nature merely to touch it, to behold the face of the One Who Is. But \"face\" is not used in its proper sense; it is a figure for the manifestation of the purest and most genuine idea of the One Who Is, since a human being too is recognized by nothing more than by his face, according to its particular quality and form. For God does not say, \"I am not visible by nature\"—and who is more visible than the one who brought forth all other visible things? But being of such a nature as to be seen, he says, I am seen by no human being. The cause is the inability of the created, and, not to prolong my account by weaving in more, one must first become God—which is not even possible—in order for one to be able to comprehend God. But if someone dies to this mortal life and lives by taking hold of the immortal life, perhaps he will see what he never saw. All the philosophies that flourished, both in Greece and among the barbarians, seeking the things of nature, were unable to see even the smallest thing clearly. But faith is clear. The disagreements, the conflicts, and the divergent opinions, with each heresy refuting and being refuted in part, have become starting points of wars for all, and the houses of the heresy-fighters have blinded the human mind that is able to see, contriving through contentious strifes which things one must accept and which reject. The one who wishes to form an image of the best of all things must first stand firm in soul, established securely in a single purpose, and no longer be tossed about toward many things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"ἔπειτα δὲ στῆναι ἐπὶ φύσεως καὶ γνώμης ξηρᾶς, καὶ ἀγόνου πάντος, ὅσα φθαρτά. Ἐὰν γὰρ προσήσεταί τι τῶν μαλακωτέρων, σφαλήσεται τῆς προθέσεως· ἀδυνατήσει καὶ τὸ ὀξυωπέστατον βλέπον, ἰδεῖν τὸ ἀγένητον· ὡς τυφλωθῆναι πρότερον, ἢ θεάσασθαι διὰ τὴν ὀξυαύγειαν, καὶ τὸν ἀπεισρέοντα χείμαρρον τῶν μαρμαρυγῶν. Οὐχ ὁρᾷς ὅτι τοῦ πυρὸς ἡ δύναμις τοῖς μὲν ἀφεστηκόσι μεμετρημένον διάστημα παρέχει φῶς, κατακαίει δὲ τοὺς ἐγγίζοντας; Ὅρα μὴ τοιοῦτόν τι πάθῃς τῇ διανοίᾳ, μή σε ὁ πολὺς πόθος ἀδυνάτου πράγματος ἀναλώσῃ. ΤΙΤΛ. ʹ. –Περὶ ἀνηκόων καὶ ἀνυποτάκτων. Ἰεζεκιήλ. –Εἶπε Κύριος πρός με· Υἱὲ ἀνθρώπου, ἐν μέσῳ τῶν ἀδικιῶν αὐτῶν σὺ κατοικεῖς· οἳ ἔχουσιν ὀφθαλμούς διότι οἶκος παραπικραίνων ἐστί. Διὰ τοῦτο ἀποστρέφω τὸ φρύαγμα τῆς ἰσχύος αὐτῶν, καὶ μιανθήσεται τὰ ἅγια αὐτῶν. Σχόλιον. Τοῦτο καὶ ἡμῖν ἐκ τῶν ἡμετέρων συμβέβηκεν ἁμαρτημάτων. Καύχημα γὰρ καὶ δόξασμα παντὸς γένους Χριστιανῶν ὁ σωτήριος\n\nσταυρὸς, καὶ ἡ ζωηφόρος ἀνάστασις ὑπῆρχον, ἅτινα διὰ τὸ μεμιαμμένον Βενετοπράσινον ὄνομα, ὃ ἐπεθήκαμεν ἑαυτοῖς, καὶ ἐβδελύχθημεν ὑπὸ Χριστοῦ τοῦ ἁγιάσαντος ἡμᾶς τῷ θείῳ αὐτοῦ ὀνόματι, εἰς χεῖρας μεμιαμμένων παρεδόθησαν καὶ ἐμιάνθησαν. ΤΙΤΛ. Θʹ. –Περὶ ἀρχομένων· ὅτι πρὸς τὰς προαιρέσεις τῶν ἀρχομένων πονηρὰς, οὕτω καὶ ἄρχοντας λοιμοὺς καθιστᾷ τὸ θεῖον κρίμα. Φίλωνος, ἐκ τοῦ αʹ τῶν ἐν Γενέσει ζητουμένων. – Ωσπερ κίονες οἰκίας ὅλας ὑπερείδουσιν, οὕτω καὶ αἱ θεῖαι δυνάμεις τὸν σύμπαντα κόσμον, καὶ τοῦ ἀνθρωπείου τὸ ἄριστον καὶ θεοφιλέστατον γένος. ΤΙΤΛ. ΙΒʹ. –Περὶ ἀναρχίας·","english":"Then to stand upon a dry nature and disposition, and wholly barren, as many things as are corruptible. For if it admits any of the softer things, it will fail of its purpose; even the sharpest-sighted eye will be unable to see the Unbegotten; so as to be blinded first, rather than to behold, because of the keen brightness and the ever-flowing torrent of the gleams. Do you not see that the power of fire provides measured-distance light to those standing afar off, but burns those who draw near? See that you suffer not something of this kind in your mind, lest the great desire for an impossible thing consume you. TITLE 9. — Concerning the disobedient and insubordinate. Ezekiel. — The Lord said to me: Son of man, you dwell in the midst of their iniquities; they have eyes, for it is a house that provokes bitterly. Therefore I turn away the prancing of their strength, and their holy things shall be defiled. Note. This has happened also to us from our own sins. For the saving cross and the life-giving resurrection were the boast and glory of every race of Christians, which, because of the defiled Venetogreen name that we imposed upon ourselves, were also abhorred by Christ who sanctified us by his divine name, and were delivered into the hands of the defiled and were defiled. TITLE 10. — Concerning rulers: that in accordance with the evil dispositions of rulers, so also the divine judgment appoints pestilent rulers. Of Philo, from the first of the Questions on Genesis. — Just as pillars support whole houses, so also the divine powers support the whole world, and of the human race the best and most God-beloved race. TITLE 12. — Concerning anarchy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"ὅτι ἐπιβλαβὴς καὶ ἐπικίνδυνος, καὶ συγχύσεως αἰτία. Ὠσῆε. –Ἀκούσατε λόγον Κυρίου, υἱοὶ Ἰσραήλ· ὅτι κρίσις πρὸς τοὺς κατοικοῦντας τὴν γῆν, διότι οὐκ ἔστιν ἀλήθεια, οὐδὲ ἔλεος, οὐδὲ ἐπίγνωσις Θεοῦ ἐπὶ τῆς γῆς, καὶ αἵματα ἐφ' αἵμασι μίσγουσι. Διὰ τοῦτο πενθήσει ἡ γῆ, καὶ σμικρυνθήσεται ἐν πᾶσι τοῖς κατοικοῦσιν αὐτήν. Σχόλ. Μάθωμεν διὰ τοῦ θείου τούτου, καὶ τῶν ἑξῆς, τί τὸ αἴτιον τῆς καταλαβούσης ἡμᾶς ἀναρχίας καὶ συγχύσεως, καὶ ὡς οὐκ ἄδικος ὁ Θεὸς ὁ ἐπαφήσας ἡμῖν τὴν καταδυναστείαν τὴν ἐξ ἐθνῶν. Ἐμολύναμεν γὰρ πρὸς τοῖς μυρίοις ἡμῶν ἀτοπήμασι, καὶ ἐμφυλίῳ αἵματι τὴν ἁγίαν καὶ τῷ παντὶ κόσμῳ σεβασμίαν τοῦ Θεοῦ ἡμῶν πόλιν, ὡς καὶ μετανάστην γενέσθαι ταύτης τὸν τίμιον σταυρὸν τὴν ζωὴν ἡμῶν. ΤΙΤΛ. ΙΓʹ. –Περὶ ἀρίστων ἀνδρῶν· ὅτι σωτήριος ἡ τούτων ἐφορία καὶ ἐπιστασία τοῖς πράγμασι καὶ τῷ λαῷ. Τοῦ αὐτοῦ (Φίλωνος) ἐκ τῶν ἐν Γενέσει ζητουμένων. –Ἐάν τις κατ' οἰκίαν ἢ κώμην, ἢ πόλιν, ἢ ἔθνος γένηται φρονήσεως ἐραστὴς, ἀνάγκη, τὴν οἰκίαν καὶ τὴν πόλιν ἐκείνην ἀμείνονι βίῳ χρήσα σθαι. Ὁ γὰρ ἀστεῖος κοινὸν ἀγαθόν ἐστιν ἅπασιν, ἐξ ἑτοίμου τὴν ἀφ' ἑαυτοῦ προτείνων ὠφέλειαν. ΤΙΤΛ. Ι ʹ. –Περὶ ἀκαταστάτων ἐν λογισμῷ, καὶ τῇ γνώμῃ ἀνιδρύτων. Φίλωνος, ἐκ τῶν ἐν Γενέσει ζητουμένων. – Πέφυκεν ἄφρων ἐπὶ μηδενὸς ἑστάναι καὶ ἐρηρεῖσθαι δόγματος. Ἄλλοτε γοῦν ἀλλοῖα δοξάζει, καὶ περὶ τῶν αὐτῶν ἐστιν, ὅτε μηδενὸς περὶ αὐτὰ συμβεβηκότος κοινοτέρου, τἀναντία· καί ἐστιν ἡ ζωὴ αὐτοῦ πᾶσα κρεμαμένη, βάσιν ἀκράδαντον οὐκ ἔχουσα, ἀλλὰ πρὸς τῶν ἀντισπώντων καὶ ἀντιμεθελκόντων ἀεὶ πραγμάτων. ΤΙΤΛ. ΙΗʹ.","english":"that it is harmful and dangerous, and a cause of confusion. Hosea. —Hear the word of the Lord, you sons of Israel; for there is a judgment against those who dwell in the land, because there is no truth, nor mercy, nor knowledge of God upon the land, and they mingle blood with blood. Therefore the land shall mourn, and it shall be diminished in all who dwell in it. Scholia. Let us learn through this divine passage, and through those that follow, what is the cause of the anarchy and confusion that has overtaken us, and that God is not unjust when he brings upon us the domination that comes from the nations. For in addition to our countless enormities, we have defiled with civil blood the holy city of our God, revered by the whole world, so that even the precious cross, our life, has become a stranger to it. Title 13. —Concerning the best of men: that their oversight and superintendence is salutary for affairs and for the people. From the same (Philo), from the Questions on Genesis. —If anyone in a household or a village or a city or a nation becomes a lover of wisdom, it is necessary that that household and that city adopt a better life. For the cultivated man is a common good for all, readily extending the benefit that comes from himself. Title 10. —Concerning those who are unstable in reasoning, and unsteady in judgment. From Philo, from the Questions on Genesis. —It is the nature of the fool to stand upon no doctrine and to be fixed upon none. At one time he holds one opinion, at another different ones, and concerning the same matters, when nothing more common has happened regarding them, he holds the opposite; and his whole life hangs suspended, having no firm foundation, but always at the mercy of things that pull and drag him in opposite directions. Title 18.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"–Περὶ ἀγγελλόντων καὶ μεσαζόντων ἀπόκρισιν. Τοῦ ἁγίου Ἰγνατίου, ἐκ τῆς πρὸς Ἐφεσίους Ἐπιστολῆς. –Πάντα ὃν ἂν πέμπῃ ὁ οἰκοδεσπότης εἰς ἰδίαν οἰκονομίαν, οὕτως ἡμᾶς δεῖ ὑποδέξασθαι, ὡς αὐτὸν τὸν πέμψαντα. ΤΙΤΛ. ΚΑʹ. –Περὶ ἁμαρτημάτων, καὶ ὅτι τὰ ἡμέτερα ἁμαρτήματα προξενοῦσι καὶ ἄγουσιν ἐφ' ἡμᾶς τὰ κακά. Κυρίλλου, ἐκ τοῦ ιεʹ κατὰ Ἰουλιανοῦ. –Πολλὰ πταίομεν ἅπαντες. Νοσεῖ γὰρ ἡ φύσις τὸ εἰς ἁμαρτίαν εὔκολον, διὰ τὸν ἐξ ἀρχῆς εἰσοικισάμενον τὸ πάθος. Κλήμεντος, ἐκ τοῦ ηʹ Στρωμ. – Φοβηθῶμεν, οὐχὶ νόσον τὴν ἔξωθεν, ἀλλὰ ἁμαρτήματα δι' ἃ ἡ νόσος. Τοῦ αὐτοῦ (Φίλωνος) ἐκ τῆς τῶν ἐν Ἐξόδῳ Ζητημάτων. –Ἡ φορὰ τῶν κακιῶν ἀνακυκᾷ καὶ στροβεῖ τὴν ψυχὴν, ἴλιγγον αὐτῇ περιτιθεῖσα, τὸν καλύπτοντα, καὶ καμμύειν ἐκβιαζόμενον τὴν φύσει μὲν πρέπουσαν ὄψιν, ἐπιτηδεύσει δὲ τυφλουμένην. Τῶν αὐτῶν. –Οὐδὲν ἀναντίον καὶ μαχόμενον ταῖς ὁσιωτάταις τοῦ Θεοῦ δυνάμεσιν, ὡς ἀδικία. ΤΙΤΛ. ΜΒʹ. –Περὶ ἁμαρτάνοντος καὶ σφάλλοντος· ὅτι δεῖ αὐτὸν ἐντρέπεσθαι, καὶ μὴ ἀντιῤῥημονεῖν τῷ ἐλέγχοντι. Φίλωνος, ἐκ τῶν ἐν Γενέσει Ζητουμένων. – Τὸ μὴ ἁμαρτάνειν μηδὲν τὸ παράπαν, μέγιστον ἀγαθόν· τὸ ἁμαρτάνοντα ἐκτραπῆναι, συγγενὲς ἐκείνου· νεώτερον ὡς ἄν τις εἴποι παρὰ πρεσβύτερον. Εἰσὶ γὰρ οἱ ἐπὶ ἁμαρτανομένοις, ὡς ἐπὶ κατορθώμασιν ἀγαλλόμενοι, δυσίατον, μᾶλλον δὲ ἀνίατον νόσον ἔχοντες. ΤΙΤΛ. ΜΔʹ. –Περὶ ἁγίων καὶ μακαριζομένων ἀνδρῶν, ἐφ' οἷς δρῶσι, καὶ ὑπὲρ ὧν τετύχασιν. Τοῦ Νύσσης, ἐκ τοῦ εἰς τὸν ἅγιον Ῥωμανόν.","english":"Concerning those who announce and mediate a reply. Of Saint Ignatius, from the Epistle to the Ephesians. —Everyone whom the master of the house sends for his own stewardship, we ought to receive as the very one who sent him. TITLE 21. —Concerning sins, and that our sins procure and bring evils upon us. Of Cyril, from the fifteenth [book] Against Julian. —We all stumble in many things. For nature is sick with the ease of sinning, because of the one who from the beginning made his dwelling in it as a passion. Of Clement, from the eighth [book] of the Stromata. —Let us fear, not the disease that comes from outside, but the sins on account of which the disease comes. Of the same (Philo), from the Questions on Exodus. —The rush of vices whirls and spins the soul, bringing upon it a dizziness that covers it and forces it to close its eyes—the sight that is by nature fitting, but by practice is blinded. Of the same. —Nothing is so opposed and hostile to the most holy powers of God as injustice. TITLE 42. —Concerning one who sins and errs: that he ought to be ashamed and not to contradict the one who reproves him. Of Philo, from the Questions on Genesis. —To sin in no way at all is the greatest good; for one who has sinned to turn aside is akin to that—a younger thing, as one might say, compared with an older. For there are those who exult over sins as over successes, having a disease hard to cure, or rather incurable. TITLE 44. —Concerning holy and blessed men, for what they do and for what they have obtained. Of [Gregory] of Nyssa, from the [oration] on Saint Romanus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"–Οὐ μήρυνθον λεπτὴν διαθέουσιν οἱ θαυματοποιοὶ τοῦ Χριστοῦ, οὐδὲ ξίφεσιν ἐπικυβιστῶντες γυμνοῖς, τέχνῃ τὰς πληγὰς διαφεύγουσι, ἀλλ' ἀντὶ μὲν σχοινίου τὴν στενὴν καὶ ἀμφίκρημνον τῆς εὐσεβείας ὁδὸν ἀσαλεύτῳ βήματι διατρέχουσι. Τῶν δὲ τυραννουμένων ξιφῶν τὰς ἀκμὰς τῇ τῶν πληγῶν φιλοτιμίᾳ ἀμβλύνουσιν, οὐ\n\nτὸ μὴ πάσχειν τέχνην ποιούμενοι, ἀλλὰ τὸ νικᾷν ἐν τῷ πάσχειν ἀσκούμενοι, ΤΙΤΛ. ΜΖʹ. –Περὶ τοῦ ἄφευκτον εἶναι τὸν Θεὸν καὶ ἀπερίγραπτον· καὶ ὅτι πάντα περιδέδρακται, καὶ ἐφορᾷ, καὶ οὐδὲν αὐτῷ λέληθεν. Εὐσταθίου ἐπισκόπου Ἀντιοχείας. –Ὁ Θεὸς τὰ πάντα πληροῖ, ὑπ' οὐδενὸς περιοριζόμενος. Ὁ γὰρ ὑπὸ τόπου μὴ περιοριζόμενος, πάντως ἐν παντὶ τόπῳ, κατὰ τὴν τοῦ Δαβὶδ ὑμνολογίαν, ἔσται. Εἰ γὰρ ἔξω λέγοιτο τόπου τινὸς, ἀνάγκη περιορίζεσθαι αὐτὸν ὑπ' ἐκείνου, οὗπερ στηρίσκεται. Ὅλος οὖν ἐν παντὶ γενόμενος, οὐδαμῶς ἐξ ἑτέρων εἰς ἑτέρους μεθίσταται τόπους, τὰ πάντα πληρῶν. Τοῦ ἁγίου Διαδόχου. –Τὰ μηδέπω ὄντα ὡς παρόντα μόνος ὁ Θεὸς καθορᾷ. Εἰ ἐν εἴδει ἦν ἡ θεία ἐκείνη καὶ ἄφραστος φύσις, οὐκ ἂν τὰ μηδέπω ὄντα ἐθεώρει ὡς ὄντα. Τοῦ αὐτοῦ. –Μόνου τοῦ ἐνανθρωπήσαντος Θεοῦ Λόγου ὑπάρχει ἴδιον, τοῦ καὶ τῇ γῇ ταύτῃ φαινομένου ἀφαντάστως, καὶ τῶν οὐρανῶν μὴ ἀπολειπομένου, ἀλλὰ πάντα ὡς ἀεὶ περιέχοντος διὰ τὸ τῆς θείας φύσεως ἀπερίγραπτον· ἥκιστα δὲ καὶ ἄγγελοι. Ἐν ᾧ γὰρ χρόνῳ ἐν τῷ κόσμῳ ἀποστελλόμενοι ὦσιν, οὐ δυνατὸν εἶναι αὐτοὺς ἐν τῷ αὐτῷ τόπῳ, καὶ ὑπεράνω τοῦ οὐρανοῦ. Εἰρηναίου, ἐκ τοῦ τετάρτου ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Ἅπαντα μέτρῳ, κ. τ. ε.","english":"The wonder-workers of Christ do not walk a fine tightrope, nor do they leap upon bare swords and by skill escape the blows, but instead of a rope they run with unwavering step along the narrow and steep-on-both-sides road of piety. And the edges of the swords of those who are tyrannized they blunt by their zeal for blows, not making it their skill not to suffer, but training themselves to conquer in suffering. TITLE 47. — Concerning God being unavoidable and uncircumscribed; and that He encompasses all things, and watches over them, and nothing has escaped Him. Of Eustathius, bishop of Antioch. — God fills all things, being limited by nothing. For He who is not limited by place will surely be in every place, according to the hymnody of David. For if He were said to be outside some place, He must needs be limited by that in which He is contained. Being whole, then, in every place, He in no way passes from one place to another, filling all things. Of Saint Diadochus. — Things that do not yet exist, as though present, God alone beholds. If that divine and ineffable nature were in a form, it would not behold things that do not yet exist as though they existed. Of the same. — It is proper to the incarnate God the Word alone, who also appears in this earth without imagination, and does not leave the heavens, but encompasses all things as always, because of the uncircumscribability of the divine nature; and least of all angels. For in whatever time they are sent into the world, it is not possible for them to be in the same place and above the heaven. Of Irenaeus, from the fourth book of the Refutation and Overthrow of the Falsely-Named Knowledge. — All things by measure, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Τοῦ αὐτοῦ (Φίλωνος) ἐκ τοῦ τελευταίου τῶν ἐν Ἐξόδῳ Ζητημάτων. –Περιέχει τὰ πάντα ὑπ' οὐδενὸς περιεχόμενος. Ὡς γὰρ ὁ τόπος περιεκτικὸς σωμάτων ἐστὶ καὶ καταφυγὴ, οὕτω καὶ ὁ θεῖος Λόγος περιέχει τὰ ὅλα καὶ πεπλήρωκεν. ΤΙΤΛ. ΜΗʹ. –Περὶ τοῦ ἀκατάληπτον εἶναι τὸν Θεὸν καὶ τὰ ἔργα αὐτοῦ. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ δʹ ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Ἐδίδαξεν ἡμᾶς ὁ Κύριος, κ. τ. ε. Ἐκ τοῦ βʹ τῶν αὐτῶν. –Ὁ ὑγιὴς νοῦς καὶ ἀκίνδυνος, κ. τ. ε Τοῦ ἁγίου Κυρίλλου, ἐκ τοῦ ιηʹ τῶν κατὰ Ἰουλιανοῦ. –Δεῖν οἶμαι τὰ ὑπὲρ ἡμᾶς ἀβασανίστῳ τῇ πίστει τιμᾷν. Ἀσθενεῖ γάρ πως ἀνθρώπινος νοῦς, εἴς γε τὸ δύνασθαι συνιέναι πάντα. Τοῦ ἁγίου Διονυσίου Ἀλεξανδρείας, περὶ φύσεως. –Οὐχ ἁπλῶς τῶν μεριστῶν τοῦ κόσμου, καὶ τῶν ὑπ' αὐτὸν, καὶ τοῦ ἀριθμοῦ τοῦ αἰῶνος, ἀλλὰ πάντων καὶ τῶν ἐλαχίστων ἄπειρος, ἀτέλεστος τῶν ἐν ἀνθρώποις ἡ γνῶσις. Εὐσταθίου ἐπισκόπου Ἀντιοχείας, ἐκ τοῦ περὶ ψυχῆς. –Οὐ νόμων καὶ χρόνων ῥηταῖς τὸ Θεῖον ὑπόκειται περιγραφαῖς. Ἀθηνοδώρου. –Ἄλλη μὲν τοῖς ἐκκεκαθαρμένοις παντελῶς τὴν διάνοιαν ἁρμόζει θεολογία, ἡ μάλιστα ἀληθής. Ἄλλη δὲ τοῖς πολλοῖς ἡ δυναμένη τὴν διάνοιαν αὐτῶν εἰς εὐσέβειαν ἐκκαλεῖσθαι καὶ δικαιοπραγίαν, ἐν τῇ πρὸς ἀλλήλους κοινωνίᾳ ἀπαλλάττουσα τοῦ θηριώδους βίου. ΤΙΤΛ. ΜΘʹ. –Περὶ ἀγάπης καὶ φόβου πρὸς Θεόν· καὶ ὅτι παντὸς ἀγαθοῦ ὑπερέχουσιν. Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ῥώμης. – Αὐταρκὴς εἰς σωτηρίαν ἡ εἰς Θεὸν ἀνθρώπου ἀγάπη. Εὐγνωμοσύνης γάρ ἐστι τὸ πρὸς τὸν τοῦ εἶναι ἡμᾶς αἴτιον ἀποσώζειν στοργὴν, ὑφ' ἧς καὶ εἰς δεύτερον καὶ ἀγήρω αἰῶνα διασωζόμεθα.","english":"From the same (Philo), from the last of the Questions on Exodus. — He contains all things, being contained by nothing. For just as place is a container of bodies and a refuge, so too the divine Word contains all things and has filled them. TITLE 48. — Concerning the incomprehensibility of God and his works. Of Saint Irenaeus, from the fourth book of the Refutation and Overthrow of the Falsely-Named Knowledge. — The Lord taught us, etc. From the second book of the same. — The sound and safe mind, etc. Of Saint Cyril, from the eighteenth book Against Julian. — I think we must honor what is beyond us with unquestioning faith. For the human mind is somehow weak, at least as regards being able to understand all things. Of Saint Dionysius of Alexandria, On Nature. — Not merely of the divisible parts of the world, and of things beneath it, and of the number of the age, but of all things, even the least, is human knowledge boundless and without end. Of Eustathius, bishop of Antioch, from On the Soul. — The Divine is not subject to express circumscriptions of laws and times. Of Athenodorus. — One kind of theology suits those whose mind has been wholly purified, the one that is especially true. Another kind suits the many, the one able to summon their mind to piety and right action, in their fellowship with one another releasing them from a beast-like life. TITLE 49. — Concerning love and fear toward God; and that they surpass every good. Of Saint Clement, bishop of Rome. — A man's love toward God is sufficient for salvation. For it belongs to gratitude to preserve the affection toward the cause of our being, by which we are preserved even into the second and ageless age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Τοῦ αὐτοῦ. –Ἐπείρασεν ὁ Θεὸς τὸν Ἀβραὰμ, οὐκ ἀγνοῶν τίς ἦν, ἀλλ' ἵνα τοῖς μετὰ ταῦτα δείξῃ, καὶ μὴ κρύψῃ τὸν τοιοῦτον, καὶ διεγείρῃ εἰς μίμησιν τῆς ἐκείνου πίστεως καὶ ὑπομονῆς, καὶ πείσῃ, καὶ τέκνων στοργῆς ἀμελεῖν πρὸς ἐκπλήρωσιν θείου προστάγματος. Ὅθεν ἔγγραφον περὶ αὐτοῦ ἱστορίαν γενέσθαι ᾠκονόμησεν. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ κατὰ αἱρέσεων εʹ λόγου. –Ὅσα τὴν πρὸς Θεὸν τηρεῖ φιλίαν, κ. τ. ε. Σευηριανοῦ ἐπισκόπου Γαβάλων, ἐκ τοῦ περὶ αἱρετικῶν. –Ἀρχὴ σωτηρίας ἀνθρώπων ὁ τοῦ Θεοῦ φόβος, καὶ ῥίζα πάντων ἡμῖν ἀγαθῶν ὁ τοῦ Θεοῦ νόμος. Οὔτε δὲ Θεὸς ἄνευ φόβου, οὔτε φόβος ἄνευ νόμου. Ὁ μὲν γὰρ νόμος τῶν ἐπιτεταγμένων ὑπηρέτην ἔχει τὸν φόβου· ὁ δὲ φόβος τῶν προτεταγμένων δικαστὴν ἔχει τὸν νόμον· ὁ μὲν οὖν φόβῳ τῷ νόμῳ προσερχόμενος καὶ τῷ τὸν νόμον διδόντι Θεῷ, ἁγίοις ἐμπολιτεύεται, καὶ ὁσίοις συναναστρέφεται. Ὁ δὲ κατατολμῶν τοῦ θείου λόγου, οὔτε τῆς χάριτος ἀξιοῦται, ἀλλὰ καὶ τῆς εὐσεβείας ἐκβάλλεται. ΤΙΤΛ. ΝΑʹ. –Περὶ ἀντιλογίας πρὸς Θεόν· καὶ ὅτι οὐ δεῖ ἀντιλογεῖν, ἢ δικαιολογεῖσθαι πρὸς αὐτὸν, ἢ πολλὰ ῥήματα περὶ αὐτοῦ λέγειν. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ δʹ ἐλέγχου καὶ","english":"From the same. — God tested Abraham, not being ignorant of who he was, but in order to show him to those who came after, and not to hide such a man, and to stir them up to imitate his faith and endurance, and to persuade them to neglect even the affection of children for the fulfillment of a divine command. Hence He arranged that a written record concerning him should come to be. From Saint Irenaeus, from the fifth book Against Heresies. — All things that keep friendship with God, etc. From Severianus, bishop of Gabala, from the work On Heretics. — The beginning of salvation for men is the fear of God, and the root of all good things for us is the law of God. Neither is God without fear, nor fear without law. For the law has fear as the servant of what has been commanded; and fear has the law as the judge of what has been prescribed. He, then, who approaches the law with fear and God who gave the law, lives among the holy and associates with the devout. But he who boldly presumes against the divine word is not deemed worthy of grace, but is even cast out from piety. TITLE 51. — Concerning contending against God; and that one ought not to contend or plead one's case against Him, or to say many words about Him. From Saint Irenaeus, from the fourth book of the Refutation and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Εἰ δὲ λέγει τις, κ. τ. ε. ΤΙΤΛ. ΝΕʹ. –Περὶ ἀνακαινισμοῦ τῶν ὁρωμένων, λέγω δὴ οὐρανοῦ καὶ γῆς. Τοῦ ἁγίου Εἰρηναίου. –Οὐχ ἡ ὑπόστασις, οὐδὲ ἡ οὐσία, κ. τ. ε. ΤΙΤΛ. Ξʹ. –Περὶ ἀγάπης, καὶ εἰρήνης, καὶ ὁμονοίας καὶ εἰρηνοποιῶν. Διονυσίου Ἀλεξανδρείας, ἐκ τῆς δʹ ἑορταστικῆς ἐπιστολῆς. –Ἡ ἀγάπη προπηδᾷ πάντως, τὶ ὀνῆσαι καὶ ἄκοντα θηρωμένη, καὶ πολλάκις ὀκνοῦντά τινα ὑπ' αἰδοῦς· καὶ διὰ τὸ μὴ βούλεσθαι βαρὺν ἑτέρῳ γενέσθαι τὸν εὖ πάσχειν παραιτούμενον, καὶ μᾶλλον αὐτὸν δυσφορεῖν στέργοντα τοῖς ἰδίοις ἀλγεινοῖς, ὑπὲρ τοῦ μὴ πράγματά τινι καὶ ὄχλησιν παρασχεῖν, ὁ πλήρης ἀγάπης πολλὰ καθικέτευσεν ἀνασχέσθαι καὶ ὑπομένειν ὡς ἀδικούμενον, καὶ ἐπικουρούμενον, καὶ χάριν ἄλλῳ μεγίστην, οὐχ ἑαυτῷ παρασχεῖν τὸ ἑαυτοῦ δι' ἐκείνου λωφῆσαι κακόν. Κλήμεντος, ἐκ τοῦ ηʹ Στρωμάτων. –Ἀγάπη ἑκουσίων ἄρχει, ἀκόντων δὲ φόβος οὗτος ὁ φαῦλος. Ὁ δὲ εἰς ἀγαθὸν παιδαγωγῶν ἡμᾶς, εἰς Χριστὸν ἄγει, καὶ ἔστι σωτήριος. ΤΙΤΛ. ΞΑʹ. –Περὶ ἀληθείας καὶ μαρτυρίας πιστῆς. Ἐκ τοῦ αὐτοῦ (Ἰουστίνου) πρὸς Ἀντωνίνον αὐτοκράτορα. –Τοὺς κατὰ ἀλήθειαν εὐσεβεῖς καὶ φιλοσόφους μόνον τἀληθὲς τιμᾷν καὶ στέργειν ὁ λόγος ὑπαγορεύει, παραιτουμένους δόξαις πολλῶν ἐπακολουθεῖν, ἐὰν φαῦλαι ὦσιν. Οὐ γὰρ μὴ ἕπεσθαι τοῖς ἀδίκως τι πράξασιν, ἢ δογματίσασιν, ὁ σώφρων λόγος ὑπαγορεύει, ἀλλὰ ἐκ παντὸς τρόπου, καὶ πρὸ τῆς ἑαυτοῦ ψυχῆς τὸν φιλαληθῆ, κἂν ὁ θάνατος ἀπειλῆται, τὰ δίκαια πράττειν τε καὶ λέγειν αἱρεῖσθαι δεῖ.","english":"...of the overthrow of the falsely so-called knowledge. — But if anyone says, etc. TITLE 55. — Concerning the renewal of things visible, I mean heaven and earth. From Saint Irenaeus. — Not the substance, nor the essence, etc. TITLE 60. — Concerning love, and peace, and concord, and peacemakers. From Dionysius of Alexandria, from the fourth festal letter. — Love leaps forth altogether, seeking to benefit even the unwilling, and often one who shrinks back from shame; and because he does not wish to become a burden to another, the one who declines to receive benefit, and rather is himself distressed, clinging to his own pains, so as not to cause trouble and annoyance to anyone — the man full of love earnestly entreated him to endure and submit, as one being wronged and yet helped, and to grant the greatest favor to another, not to himself, by having his own evil alleviated through that other. From Clement, from the eighth book of the Stromata. — Love rules over the willing; but over the unwilling, fear — that base thing. But he who disciplines us unto good leads us to Christ, and is saving. TITLE 61. — Concerning truth and faithful testimony. From the same (Justin), to Antoninus the emperor. — Reason dictates that those who are truly pious and lovers of wisdom alone honor and cherish the truth, declining to follow the opinions of the many, if they be base. For sound reason does not dictate that one follow those who have acted or taught anything unjustly, but that by every means, and before his own life, the lover of truth must choose to do and speak what is just, even if death be threatened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Λανθάνει μὲν ὡς εἰκὸς αὐτοὺς, ὡς ἐκ πλάνης τῇ ἀληθείᾳ διὰ τῆς ὄντως πίστεως ἐξεστηκὼς, αὐτὸς δὲ ἀληθῶς οἶδεν ἑαυτὸν, οὐχ, ὅ φασιν ἐκεῖνοι, μαινόμενον, ἀλλὰ τῆς ἀστάτου καὶ ἀλλοιωτῆς περὶ τὴν παντοδαπῆ τῆς πλάνης ποικιλίαν φθορᾶς, διὰ τῆς ἁπλῆς καὶ ἀεὶ ὡσαύτως ἐχούσης ἀληθείας ἠλευθερωμένον. Τοῦ αὐτοῦ, ἐκ τοῦ περὶ ἀναστάσεως. –Ὁ μὲν τῆς ἀληθείας λόγος ἐστὶν ἐλεύθερος, κ. τ. ε. Τοῦ ἁγίου Ἰουστίνου φιλοσόφου καὶ μάρτυρος, ἐκ τοῦ εʹ μέρους τῆς ἀπολογίας αὐτοῦ. –Τὸ εὖ πράττειν ἡγοῦμαι, ὦ ἄνδρες, οὐκ ἄλλο τι εἶναι, ἢ τὸ κατὰ ἀλήθειαν ζῇν. Τὸ δὲ εὖ ζῇν καὶ κατὰ ἀλήθειαν, οὐκ ἄνευ τοῦ κατανοῆσαι τὴν τῶν πραγμάτων φύσιν. Τοῦ αὐτοῦ, ἐκ τοῦ πρὸς Τρύφωνα βʹ λόγου. – Πᾶς ὁ δυνάμενος λέγειν τὸ ἀληθὲς, καὶ μὴ λέγων, κριθήσεται ὑπὸ τοῦ Θεοῦ. Τοῦ ἁγίου Ἐφραιμίου ἀρχιεπισκόπου Ἀντιοχείας, ἐκ τοῦ γʹ κεφαλαίου τοῦ περὶ τοῦ γραμματικοῦ Ἰωάννου καὶ τῆς συνόδου. –Αὐταρκής ἐστιν ἡ ἀλήθεια, τοὺς πειρωμένους διαφιλονεικεῖν πρὸς ἑαυτὴν μεθιστᾷν· ὅπως ἂν διαῤῥήδην γνωρίζοιτο, ὡς ἀήττητον ὅπλον καὶ παντάπασιν ἄμαχον καθέστηκεν. Ἀντιπάτρου ἐπισκόπου Βοστρῶν. –Αὐταρκὴς πρὸς συνηγορίαν ἑαυτῇ ἡ ἀλήθεια, τοῖς ὀξεῖ τῷ τῆς ψυχῆς ὄμματι βλέπουσιν. Φίλωνος, ἐκ τοῦ βʹ τῶν ἐν Ἐξόδῳ Ζητημάτων. – Παρ' ἐνίοις νομοθέταις ἀπείρηται μαρτυρεῖν ἀκοῇ, ὡς τὸ μὲν ἀληθὲς ὄψει πιστούμενον, τὸ δὲ ψεῦδος ἀκοῇ. ΤΙΤΛ. ΞΔʹ. –Περὶ τῶν ἀποδεχομένων τὰ πονηρὰ, καὶ ἀτιμαζόντων τὸ δίκαιον. Τοῦ ἁγίου Κυρίλλου, ἐκ τοῦ αʹ βιβλίου τῶν κατὰ Ἰουλιανοῦ. –Ἐντεῦθεν οἶμαι καταθρῆσαί τε ῥᾷον, κ. τ. ε. ΤΙΤΛ. ΞΗʹ. –Περὶ ἀπραγμοσύνης καὶ ἡσυχίας·","english":"It likely escapes them, as is reasonable, that he has stood away from falsehood to the truth through the true faith, but he himself truly knows himself—not, as those men say, to be mad, but to have been freed by the simple and always unchanging truth from the unstable and mutable corruption that consists in the manifold variety of error. By the same author, from the work On the Resurrection. — The word of truth is free, etc. By Saint Justin the philosopher and martyr, from the fifth part of his Apology. — I consider, men, that doing well is nothing other than living according to truth. And to live well and according to truth is not possible without understanding the nature of things. By the same author, from the second discourse against Trypho. — Everyone who is able to speak the truth and does not speak it will be judged by God. By Saint Ephraim, archbishop of Antioch, from the third chapter of the work concerning the grammarian John and the synod. — The truth is sufficient of itself; it removes those who try to contend against it, so that it may be clearly recognized that it stands as an invincible weapon and altogether unopposable. By Antipater, bishop of Bostra. — The truth is sufficient for its own advocacy to those who see with the sharp eye of the soul. By Philo, from the second book of the Questions on Exodus. — Among some lawgivers it is forbidden to testify by hearing, since the true is confirmed by sight, but the false by hearing. TITLE 64. — Concerning those who accept wicked things and dishonor what is just. By Saint Cyril, from the first book of the works against Julian. — From this, I think, it is easier to observe, etc. TITLE 68. — Concerning freedom from affairs and quiet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"καὶ ὅτι τὸ ἠρεμεῖν τὴν τοῦ Θεοῦ γνῶσιν προξενεῖ. Τοῦ ἁγίου Σεραπίωνος, ἐκ τῆς νεʹ ἐπιστολῆς. – Ἁρμόζει τῷ ἐγκρατεῖ καὶ τοὺς ὄχλους φυγεῖν, ἵνα τὸν νοῦν ἀπερίσπαστον ἔχῃ, καὶ τὴν καρδίαν ἀτάραχον· πολλὴ γὰρ ἐν τοῖς ὄχλοις ἡ ταραχή. Ἐκ τῆς αὐτῆς. –Μέγας συνεργὸς πρὸς τελειότητα τῶν ἀνθρώπων ἐστὶν ἡ ἀναχώρησις. Διδύμου, ἐκ τοῦ εἰς τὸ κατὰ Ἰωάννην. –Ὧ ἔρως εἰσέρχεται γνῶσιν ἁγίαν ἔχειν, σχολασάτω ἀπὸ τοῦ κόσμου, καὶ τῆς ἐπιθυμίας αὐτοῦ, καὶ τῶν τῆς σαρκὸς ἔργων, ἵνα προσβαλῇ αὐτῷ εἰρηκότι, Σχολάσατε καὶ γνῶτε, ὅτι ἐγώ εἰμι ὁ Θεός. Φίλωνος, ἐκ τοῦ δʹ τῶν ἐν Γενέσει Ζητημάτων. –̔Ο σοφὸς ἠρεμίαν καὶ ἀπραγμοσύνην μεταδιώκει, ἵνα τῶν θείων ἐν εὐκαιρίᾳ ἐπιτύχῃ. Ἐκ τοῦ εʹ τῶν αὐτῶν. –Οὕτως γὰρ ὁ σοφίας ἐραστὴς οὐδενὶ τῶν εἰκαιοτέρων κἂν συμπεφυκὼς τυγχάνῃ, σύνεστιν, ἢ συνδιατρίβει πονηροτάτῳ, διεζευγμένος τῶν πολλῶν\n\nδιαλογισμῶν, δι' οὓς οὔτε συναποδημεῖν, οὔτε συμπολιτεύεσθαι, οὔτε συζῇν λέγεται. Τοῦ αὐτοῦ. –Ὁ σοφὸς μέτοικος καὶ μετανάστης ἐστὶν, ἐκ τοῦ περιπεφυρμένου βίου πρὸς εἰρηναίοις καὶ μακαρίοις πρέπουσαν ζωήν. ΤΙΤΛ. ΟΑʹ. –Περὶ ἀμοιβῆς καὶ ἀνταποδόσεως ἐν ἡμέρᾳ κρίσεως· καὶ ὅτι αἰώνια καὶ ἀτελεύτητα τὰ ἑκατέροις ἀποκείμενα, εἴτε ἀγαθὰ, εἴτε δεινὰ κολαστήρια. Τοῦ ἁγίου Εἰρηναίου ἐπισκόπου Λουγδούνων, ἐκ τοῦ Κατὰ αἱρέσεων βιβλίου βʹ. –Ἀλλ' ὡς εἷς ἕκαστος ἡμῶν, κ. τ. ε. Τοῦ αὐτοῦ, ἐκ τοῦ εʹ βιβλίου τῶν αὐτῶν. – Αἰώνια δὲ καὶ ἀτελεύτητα παρὰ Θεοῦ τὰ ἀγαθά, κ. τ. ε. Τοῦ ἁγίου Μελετίου ἐπισκόπου Ἀντιοχείας. – Πάντες δὲ δίκαιοι καὶ ἄδικοι ἐνώπιον τοῦ Θεοῦ Λόγου ἀχθήσονται.","english":"And that stillness procures the knowledge of God. From Saint Serapion, from the 55th letter. — It befits the continent man also to flee the crowds, so that he may keep his mind undistracted and his heart untroubled; for great is the turmoil among the crowds. From the same. — Great is withdrawal as a fellow-worker toward the perfection of men. From Didymus, from the commentary on John. — To whom the love enters to have holy knowledge, let him be at leisure from the world, and from its desire, and from the works of the flesh, so that he may draw near to him who said, Be at leisure and know that I am God. From Philo, from the fourth of the Questions in Genesis. — The wise man pursues stillness and freedom from affairs, so that in due season he may attain to divine things. From the fifth of the same. — For thus the lover of wisdom, even if he happens to have grown together with none of the more casual things, is not with, nor does he spend time with, the most wicked man, being separated from the many reasonings, on account of which he is said neither to journey abroad with them, nor to share in civic life, nor to live together with them. From the same. — The wise man is a sojourner and a stranger, from the confused life to a life befitting peaceful and blessed things. TITLE 71. — Concerning recompense and repayment in the day of judgment; and that the things laid up for both parties, whether good things or dread punishments, are eternal and endless. From Saint Irenaeus, bishop of Lyons, from the second book of Against Heresies. — But as each one of us, etc. From the same, from the fifth book of the same. — But the good things from God are eternal and endless, etc. From Saint Meletius, bishop of Antioch. — But all, just and unjust, shall be brought before God the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Τούτῳ γὰρ ὁ Πατὴρ τὴν πᾶσαν κρίσιν δέδωκε, καὶ αὐτὸς βουλὴν Πατρὸς ἐπιτελῶν, κριτὴς παραγίνεται. Ὃν Χριστὸν προσαγορεύομεν, Θεὸν ἐνανθρωπήσαντα. Οὐ γὰρ Μινὼς ἢ Ῥαδάμανθος κριταὶ, οἱ καθ' ὑμᾶς, Ἕλληνες, ἀλλ' ὃν ὁ Θεὸς ἐδόξασε καὶ Πατὴρ, περὶ οὗ ἐν ἑτέροις λεπτομερέστερον διεληλύθαμεν πρὸς τοὺς ἐπιζητοῦντας τὴν ἀλήθειαν. Οὗτος τὴν Πατρὸς εἰς πάντας δικαίαν κρίσιν ποιούμενος ἑκάστῳ κατὰ τὸ ἴδιον παρεσκεύασε δίκαιον. Οὗ τῇ κρίσει παραστάντες ἄγγελοί τε καὶ ἄνθρωποι, καὶ δαίμονες μίαν ἀποφθέγξονται αὐτῷ φωνὴν, λέγοντες· Δικαία ἡ κρίσις σου. Ἧς φωνῆς τὸ ἀνταπόδομα ἐπ' ἀμφοτέροις τὸ δίκαιον ἐπάγει· τοῖς μὲν εὖ πράξασι καὶ δικαίως τὴν ἀΐδιον τῶν ἀγαθῶν ἀπόλαυσιν παρέχον, τοῖς δὲ τῶν φαύλων ἐργάταις, τὴν ἀΐδιον κόλασιν ἀπονέμον· καὶ τούτοις μὲν τὸ πῦρ ἄσβεστον διαμένει. Σκώληξ δέ τις ἔμπυρος μὴ τελευτῶν, μηδὲ σῶμα διαφθείρων, ἀπαύστῳ ὀδύνῃ ἐκ στόματος ἀναβράσσων παραμένει. Τούτους οὐχ ὕπνος ἀναπαύσει, οὐ παράκλησις συγγενῶν μεσιτευσάντων ὀνήσει. Οὐ γὰρ ἔτι δίκαιοι ὑπ' αὐτῶν ὁρῶνται, οὐδὲ μνήμης γίνονται ἄξιοι. Μόνον δὲ οἱ δίκαιοι δικαίων μέμνηνται ἔργων, δι' ὧν ἐπὶ τὴν οὐράνιον βασιλείαν κατήντησαν· ἐν ᾗ οὐ πόνος, οὐ λύπη, οὐ φθορὰ, οὐ φροντίς. Τοῦ ἁγίου Ἐφραὶμ, ἐκ τοῦ εἰς τὸν Κάϊν. –Μὴ ἀπιστήσῃς, αἱρετικὲ, ὅτι ἐστὶ κρίσις ψυχῶν καὶ σωμάτων, ἐπειδὴ ἔχεις τεκμήριον. Σόδομα ζῇ, καὶ νεκρά ἐστι· ζῇ κρινομένη, καὶ τέθνηκε κατηργημένη. Βλέπεις τὸ πῦρ, καὶ οὐχ ὁρᾷς αὐτό. Σμύχεται, καὶ οὐ καπνίζεται· φθείρεται, καὶ οὐ φθείρεται· μειοῦται, καὶ τέθηλεν·","english":"For to him the Father has given all judgment, and he himself, fulfilling the Father's counsel, comes as judge. Him we call Christ, God become man. For it is not Minos or Rhadamanthus, the judges among you, Greeks, but he whom God and the Father glorified, concerning whom we have discoursed in other places more minutely to those who seek the truth. This one, executing the Father's righteous judgment upon all, has prepared for each according to his own due. Before whose judgment stand angels and men and demons, and they will utter one voice to him, saying: Righteous is your judgment. Of this voice the recompense brings the just due upon both: to those who have done well and righteously providing the eternal enjoyment of good things, but to the workers of evil apportioning eternal punishment; and for these the unquenchable fire remains. And a certain fiery worm, never ending, nor destroying the body, remains seething from the mouth with unceasing pain. These no sleep will refresh, no comfort of kinsmen interceding will profit. For no longer are the righteous seen by them, nor do they become worthy of remembrance. Only the righteous remember righteous deeds, through which they attained the heavenly kingdom, in which is no toil, no grief, no corruption, no care. Of Saint Ephrem, from the homily on Cain. —Do not disbelieve, heretic, that there is a judgment of souls and bodies, since you have a proof. Sodom lives, and is dead; it lives being judged, and has died being brought to nought. You see the fire, and you do not see it. It smolders, and does not smoke; it is corrupted, and is not corrupted; it is diminished, and flourishes;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"ἔχει ὑπόστασιν, καὶ εἰς οὐδέν ἐστι χρήσιμον. Ὢ τῆς τοῦ Θεοῦ σοφίας! ὅτι ἐλέγχων σιωπᾷ, καὶ διδάσκων οὐ πάρεστι, καὶ ἀπειλῶν οὐ φαίνεται. Ὢ τῆς ἐνεργείας τῆς Θεότητος! ὅτι ἔδωκε τὴν ἀπόφασιν ἐν τοῖς μὴ πάσχουσιν, ᾐνίξατο ἐν τῇ γῇ τῶν Σοδόμων τὴν μέλλουσαν ἀπέραντον κόλασιν, ἵνα προαναστομώσῃ τῶν κακῶν τὴν μοχθηρίαν, ὅτι μετάνοια τοῖς ἀποβλητοῖς οὐ δίδοται. Ὥσπερ γὰρ ἡ γῆ Σοδόμων ἔχει πᾶσαν ὑπόστασιν, ἐνεργεῖν δὲ οὐ δύναται, οὕτω καὶ οἱ ἀσεβεῖς τότε κρίνονται, τῆς προαιρέσεως μὲν καὶ τοῦ λογικοῦ ἔχοντες τὴν ὑπόστασιν, ἐστερημένοι δὲ τῆς πράξεως διὰ τὴν κόλασιν. Εἰ τοίνυν ἐν ἀψύχῳ γῇ κρατεῖ διηνεκῶς ἡ ἀπόφασις, πόσῳ μᾶλλον ἐν λογικοῖς ἀνθρώποις; Ἔχεις πρὸ ὀφθαλμῶν τὸ πῦρ τὸ φλέγον, καὶ μὴ καταφλέγον· ἔχεις καὶ τὸ πρόσκαιρον αἰώνιον, καὶ τὸ θνητὸν ἀθάνατον. Φοβηθῶμεν τὸ μέλλον, ἐκ τῶν ὑποδειγμάτων τὰ δεινὰ μανθάνοντες. ΤΙΤΛ. ΟΓʹ. –Περὶ τῆς φοβερᾶς ἀναστάσεως. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ δʹ ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Πῶς τὴν σάρκα λέγουσιν, κ. τ. ε. Τοῦ αὐτοῦ, ἐκ τοῦ εʹ ἐλέγχου. –Ἐπειδὴ μέλη αὐτοῦ ἐσμεν, κ. τ. ε. Καὶ μετὰ βραχέα. –Ὡς οὖν ὁ εἰς ψυχὴν ζῶσαν γεγονὼς, κ. τ. ε. Ἐκ τοῦ αὐτοῦ λόγου. –Μετασχηματίσει, φησὶ, τὸ σῶμα τῆς ταπεινώσεως ἡμῶν, κ. τ. ε. Τοῦ ἁγίου Ἰουστίνου τοῦ φιλοσόφου καὶ μάρτυρος, ἐκ τοῦ περὶ ἀναστάσεως. –Ὁ μὲν τῆς ἀληθείας λόγος ἐστὶν ἐλεύθερος καὶ αὐτεξούσιος, κ. τ. ε. Τοῦτο τοῦ ἁγίου ἱερομάρτυρος Μεθοδίου Πατάρων ἐστίν. –Ἄτοπον δὲ κἀκεῖνο προφανῶς, τὸ οἴεσθαι σῶμα ἐν τῇ εἰς αἰῶνας διαγωγῇ μὴ συνέσεσθαι τῇ ψυχῇ, κ. τ. ἑ. Ἐκ τοῦ αὐτοῦ.","english":"it has substance, and is useful for nothing. O the wisdom of God! that when reproving he is silent, and when teaching he is not present, and when threatening he does not appear. O the energy of the Godhead! that he gave the sentence in those who do not suffer, he hinted in the land of Sodom the coming endless punishment, in order to stop up beforehand the wickedness of evils, because repentance is not given to the rejected. For just as the land of Sodom has all substance, but cannot act, so also the impious are then judged, having the substance of the will and of the rational faculty, but deprived of action because of the punishment. If, therefore, in soulless land the sentence prevails continually, how much more in rational men? You have before your eyes the fire that burns and does not consume; you have also the temporary as eternal, and the mortal as immortal. Let us fear the future, learning terrible things from the examples. TITLE 73. —On the fearful resurrection. Of Saint Irenaeus, from the fourth book of the Refutation and Overthrow of the Falsely-Named Knowledge. —How they say the flesh, etc. Of the same, from the fifth book of the Refutation. —Since we are his members, etc. And after a little. —As therefore he who became a living soul, etc. From the same discourse. —He will transform, he says, the body of our humiliation, etc. Of Saint Justin the philosopher and martyr, from the work On the Resurrection. —The word of truth is free and self-determining, etc. This is of Saint Methodius, hieromartyr of Patara. —But that also is plainly absurd, the notion that the body in the conduct of the ages will not be together with the soul, etc. From the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"– Ἐπειδὴ μεθόριος τῆς ἀφθαρσίας ἐγένετο, κ. τ. ἑ. Ἐκ τοῦ αὐτοῦ. –Εἰ ἐκ τοιαύτης σταγόνος βραχείας, κ. τ. ἑ. Τοῦ ἁγίου Τίτου ἐπισκόπου Βόστρων ἐκ τοῦ κατὰ\n\nΜανιχαίων λόγου αʹ. –Πῶς οὖν, φῆς, ἀναστήσεται τὸ σῶμα; Εἰ σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται, οὐ τοίνυν ἐστὶ, φασὶν, νεκρῶν ἀνάστασις. Οὔτε τοῖς ἀνωτέρω διὰ πλειόνων λεχθεῖσι τὸν νοῦν οὐ παρέχουσιν, ἀλλ' ὥσπερ τινὲς ἐν διαμοναῖς πραγμάτων ἀδικωτάτων, τὸ ἑαυτοῖς προσφιλὲς εἰς τὴν ὑπόνοιαν τῆς σφετέρας ἀσεβείας, οὐ τὸ δίκαιον αἱροῦνται. Οὐκ ἔστι σὰρξ ἐμπαθὴς ἀνισταμένη, φησὶν ὁ Ἀπόστολος, οὐδὲ παχὺ σῶμα αὖθις μετὰ τῶν παθῶν πολιτεύεται. Διὸ ἐπάγει σαφῆ ἑρμηνείαν τῆς ἐπαπορήσεως· Ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα. Ὥστε μεταβολὴν ἕξομεν οἱ σωθησόμενοι ἐπί τινα κρείττονα σωμάτων κατάστασιν. Καὶ σῶμα μὲν ἔσται τὸ ἐκ μεταβολῆς διδόμενον ἡμῖν, οὐκέτι δὲ σὰρξ καὶ αἷμα ἀσθενείᾳ συμπεπλεγμένα. Οὐ γὰρ εἴ τι σῶμα, πάντως καὶ σάρξ. Ἥλιος γοῦν, καὶ σελήνη, καὶ πᾶς ὁ οὐράνιος, χορὸς, σῶμα μὲν καθόλου τυγχάνει, σὰρξ δὲ οὐδαμῶς. Τοιαύτην τινὰ ἰδέαν λήψεται τὸ ἀνιστάμενον σῶμα, ὥστε τὰς τῶν ἁγίων ψυχὰς συνοικήσειν σώματι λοιπὸν, οὐκέτι γε τροφῆς δεομένῳ σαρκικῆς, οὐκέτι δὲ ἡδοναῖς τε, καὶ λύπαις, καὶ ἀλγηδόσι περιπίπτοντι, ἀλλ' εὖ μάλα ὁμοδόξῳ τῇ ψυχῇ προσάπαν τὴν ἔνθεον λατρείαν μηδέποτε ἀνατείνοντι, πεπαυμένων τῶν ἀγωνισμάτων, καὶ πρὸς ἀνάπαυλαν τῆς ψυχῆς ἀνακεχωρηκυίας δόγματι Θεοῦ.","english":"– Since it became a boundary of incorruption, etc. From the same. – If from such a brief drop, etc. Of Saint Titus, bishop of Bostra, from the first discourse against the Manichaeans. – How then, you say, will the body rise? If flesh and blood cannot inherit the kingdom of God, then, they say, there is no resurrection of the dead. Neither do they pay heed to the things said at greater length above, but like certain people in the divisions of the most unjust affairs, they choose what is dear to themselves for the suspicion of their own impiety, not what is just. It is not impassioned flesh that rises, says the Apostle, nor does a coarse body again live its life with the passions. Therefore he adds a clear interpretation of the question: Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed. So we who are to be saved will have a change into some better condition of bodies. And that which is given to us by the change will indeed be a body, but no longer flesh and blood entangled in weakness. For not everything that is a body is also certainly flesh. At any rate, the sun, and the moon, and the whole heavenly choir, are indeed body in general, but in no way flesh. The body that rises will receive some such form as this, so that the souls of the saints will thereafter dwell with a body that no longer needs fleshly food, nor any longer falls into pleasures and pains and griefs, but, wholly of one mind with the soul, never extends the divine worship, now that the contests have ceased and the soul has withdrawn to rest by the decree of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Ἐπὶ δὲ τούτοις σαφηνίζει ἅπαντα τὸν λόγον, καὶ τὸν τρόπον τῆς ἀναστάσεως ἐξηγεῖται λέγων, ὅτι Δεῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. Ἀληθὲς ἂν εἴη τό· Ἡ φθορὰ τὴν ἀφθαρσίαν οὐ κληρονομεῖ. Εἰ μὲν γάρ τις τοῦτο ἔλεγεν, ὅτι ἡ σὰρξ ἅμα τοῖς ἐμφύτοις πάθεσιν αὖθις ἀναστᾶσα ζήσεται, τὰ αὐτὰ πάσχουσά τε, καὶ δρῶσα ἅμα τῇ ψυχῇ, ἦν ἂν ἄλογος οὐκ ἔχουσα ἀγαθὴν ἐλπίδα. Εἰ δὲ μεταβολὴν αὐτὸ δὴ τοῦτο λαμβάνει κρείττονος καὶ μακαρίας ἕξεως, ὅπερ δεικτικῶς σημαίνει, φάσκων· Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν· δικαία μὲν τοῦ συγκαμόντος ἐργαλείου τῇ ψυχῇ ἡ ἀπόδοσις, οὐκ ἐπιζήμιος δὲ καὶ ἔτι ἐπίπονος ταύτῃ. Ἀλλ' ἐν τῷ μακαρίῳ ταύτας ἔσεσθαι τῶν σωζομένων τὰς ψυχὰς, ἀπειληφυίας μὲν τὸ σύμφυτον αὐταῖς σῶμα, οὐ μέντοι βαρὺ, καὶ γεῶδες, καὶ σαρκικῆς ἐπιθυμίας γέμον, καθάπερ τὴν ἀρχὴν, ὅτε δὴ προσῆκον ἦν τῷ ἀγῶνι τῆς ἀρετῆς ἐνευδοκιμῆσαι ταύταις. Ἀδικία γὰρ, εἰ μὴ τὸ συμπονῆσαν τῇ ψυχῇ σῶμα κατὰ τήνδε τὴν πολιτείαν, ἀποδῴη συναπόλαυσιν αὐτῇ τῶν ἐπάθλων. Ἀντιπάτρου Βόστρων, ἐκ τῆς κατὰ τῶν βλασφημιῶν τοῦ δυσωνύμου Ὠριγένους πραγματείας ἐν κεφαλ. ιεʹ. –Τὴν τῶν ὁρωμένων ἁπάντων διάκρισιν, ἀπὸ σχημάτων ἢ χρωμάτων ἐπιγινώσκειν καὶ διακρίνειν οἱ τῆς φύσεως, οἵ τε τῆς διδασκαλίας παραδεδώκασι νόμοι.","english":"And in addition to these things he clarifies the whole account, and explains the manner of the resurrection, saying, that This corruptible must put on incorruption, and this mortal must put on immortality. What is true would be this: Corruption does not inherit incorruption. For if anyone were saying this, that the flesh together with its inborn passions, having risen again, will live, suffering the same things and doing them together with the soul, it would be unreasonable, having no good hope. But if it receives a change into this very thing, a better and blessed condition, which he signifies demonstratively, saying: For this corruptible must put on incorruption, and this mortal must put on immortality — just is the recompense of the instrument that toiled together with the soul, and it is not harmful and still painful to it. But in the blessed state these will be the souls of those who are saved, having received back the body connatural to them, yet not heavy, and earthy, and full of fleshly desire, as at the beginning, when it was fitting for them to be approved in the contest of virtue. For it would be injustice if the body that suffered together with the soul in this present life should not give back to it the enjoyment of the rewards. Of Antipater of Bostra, from the work against the blasphemies of the ill-named Origen, in chapter 15. — The distinction of all things seen, to recognize and distinguish from shapes or colors, the laws of nature and of teaching have handed down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Ὅθεν ἀκούοντές τινων ἐν ὑποστάσει θεωρουμένων, καὶ ἀκριβῶς γινωσκομένων, εὐθὺς ἀναπλάττομεν τῇ διανοίᾳ καὶ μὴ παρόντα, καὶ τότε σχῆμα, καὶ εἶδος τυπούμενοι, ἐπιγινώσκομεν τὸ σημανθὲν, καὶ πάλιν ὁρῶντες τὸ σχῆμα, γνωρίζομεν καὶ διακρίνομεν τί τὸ ὁραθὲν, ἐκ μόνου τοῦ σχήματος· ὅτι ἀληθῶς τοῦτο καὶ ἀπλανῶς θεωροῦμεν, κἂν ἢ γραφῇ, ἢ πλάσει τυγχάνῃ, ἐκ τοῦ σχήματος γινώσκομεν, ὅπερ καλέσομεν· οὕτως ἀκούσαντες ἥλιον, γινώσκομεν, καὶ τὸ σχῆμα, καὶ τὴν ἐνέργειαν· καὶ οὐρανὸν δὲ ὁμοίως, καί τι τῶν ζώων, ἢ φυτῶν, ἢ σπερμάτων, ἔκ τε σχήματος, ἔκ τε χρώματος διαγινώσκομεν. Οὕτως ἐκ τῶν σχημάτων πᾶσαν γραμμὴν διακρίνομεν, καὶ οὐκ ἄν ποτε ἀκούσαντες τρίγωνον, τετράγωνον ἔγνωμεν, ἐπεὶ οὐκ ἂν τρίγωνον ἔγνωμεν· οὐδὲ τὸ ἄλφα, βῆτα ὀνομάζομεν, ἢ ἕτερόν τι· ἐπεὶ οὐκ ἂν εἴη ἄλφα. Καὶ οὗτος καθόλου κανὼν παρὰ ἀνθρώποις ἀσάλευτος, μέχρις οὗ ἐν τῷ ἰδίῳ σχήματι μένει τι, ἐκεῖνο εἶναι λέγεται, ὅπερ σημαίνεται. Εἰ δὲ τὸ σχῆμα, καὶ μάλιστα μετὰ τῆς ἐνεργείας, ἀμείψει, οὐκ ἔτι ἂν εἴη ἐκεῖνο ὃ λέγεται, ἀλλ' ἕτερον παρ' ἐκεῖνο. Οὕτω ποῦ καὶ ὁ ἄνθρωπος, μέχρι τότε ἄνθρωπος λέγεται κυρίως, ἕως ἐν τοῖς ἰδίοις ὅροις τοῦ σχήματος μένει· εἰ δὲ τὸ σχῆμα ὅπερ ἐξ ἀρχῆς εἴληφε, μεταβάλλει, ἄλλοτι, οὐκ ἄνθρωπος κυρίως λεχθήσεται.","english":"Hence, when we hear of certain things that are contemplated in their actual substance and accurately known, we immediately form a picture of them in our mind even when they are not present, and then, fashioning their shape and form, we recognize what has been signified; and again, when we see a shape, we recognize and distinguish what the thing seen is from the shape alone. For we truly and without error contemplate this: whether it happens to be by writing or by molding, we know from the shape what we shall call it. Thus, when we hear \"sun,\" we know both its shape and its activity; and likewise \"heaven,\" and any of the animals, or plants, or seeds, we distinguish by shape and by color. Thus from shapes we distinguish every line, and we would never, on hearing \"triangle,\" know a square, since we would not know a triangle; nor would we call it alpha, beta, or anything else, since it would not be alpha. And this is, in general, an unshaken rule among men: as long as a thing remains in its own shape, it is said to be that which is signified. But if the shape changes, and especially along with its activity, it would no longer be that which is spoken of, but something else besides it. So too, in a sense, is man: he is properly called man only as long as he remains within the proper boundaries of his shape; but if the shape he received from the beginning changes, he will no longer be properly called a man, but something else.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Ὅθεν θανάτῳ διαλυομένου τοῦ ζώου, εἴτε τὴν κόνιν, εἴτε τι θεασώμεθα τῶν ὀστῶν, ἢ καὶ περὶ ψυχῆς λαλῆσαί τι βουληθῶμεν, ἀνθρώπου ταῦτα καλοῦμεν, οὐκ ἄνθρωπον· ὡς τούτου οὐδὲ σχήματος ἀνθρώπου λεγομένου. Οὐκοῦν πάλιν τῆς ἀναστάσεως ἀξιούμενος ἄνθρωπος, [ὁ] αὐτὸς πάλιν ἐγείρεται τῷ τεθνηκότι, περί τε φθορὰν καὶ πάθη διάφορα, ψυχικά τε καὶ σωματικὰ ἀλλοίως ἔχων, οὐ περὶ αὐτὸ οὗπερ εἶναι, καὶ λέγεται ἄνθρωπος, ὅπερ ἐστὶ τὸ τοιόνδε σχῆμα ἢ εἶδος. Εἰ γὰρ μετὰ τῶν παθῶν, καὶ αὐτὸ ἀπαλλάξει τὸ σχῆμα, οὐκέτι ἄνθρωπος ὁ ἐκ νεκρῶν ἐγερθεὶς, ἀλλ' ἕτερόν τι, ἀνθρώπου τοῦ τοιοῦδε καὶ μόνου σχήματος ὀνομαζομένου. Ὅθεν ἡ θεία Γραφὴ, κἂν θεία τις δύναμις ἐφανερώθη τισὶν ἐν τῷ τῶν ἀνθρώπων σχήματι, ἄνθρωπον ὀνομάζει, ὅτι ἁπλῶς τοῦτο τὸ ὁρώμενον σημαίνει, εἰ μή τι δ' ἂν, ἢ ἐκ τῆς πράξεως, ἢ ἐκ τοῦ ἀποτελέσματος ἄλλο τι καλέσαι, διὰ τὸ ὑπὲρ ἄνθρωπον εἶναι τὰ γινόμενα. Οἷον λέγει· Ὤφθη ὁ Θεὸς τῷ Ἀβραάμ· εἶτα τὸν τρόπον τῆς ὀπτασίας ἐξηγούμενος, Καὶ ἀναβλέψας, φησὶν, εἶδε τοῖς ὀφθαλμοῖς, καὶ ἰδοὺ τρεῖς ἄνδρες εἰστήκεισαν ἐπάνω αὐτοῦ, οὐκ ἄνδρας ὄντας τὴν φύσιν, ἀλλ' ἐκ τοῦ σχήματος ἄνδρας καλέσας. Οὕτω πάλιν τὸν παλαίοντα τῷ Ἰακὼβ, ἐκ τοῦ σχήματος ἄνθρωπον ἐκάλεσεν, ὡς πᾶν τὸ τοιόνδε σχῆμα, κἂν μὴ τὴν φύσιν ἐστὶν ἄνθρωπος, ἄνθρωπον ὀνομάζομεν διὰ τὸν τοιόνδε σχῆμα. Τὸ οὖν μὴ τοιοῦτον σχῆμα, οὐκ ἄνθρωπος δηλονότι, ἀλλ' ἕτερόν τι.","english":"Hence, when the living being is dissolved by death, whether we see the dust or some part of the bones, or even if we wish to say something about the soul, we call these things \"of a man,\" not \"a man\"; since on this account not even the shape of a man is called [a man]. Therefore, again, when a man is deemed worthy of the resurrection, the same one is raised again in relation to the one who has died, having a different condition regarding corruption and various affections, both psychic and bodily, not regarding that very thing which he is, and he is called a man, which is this kind of shape or form. For if along with the affections the shape itself also departs, the one raised from the dead is no longer a man, but something else, since \"man\" is the name for this particular and only shape. Hence divine Scripture, even if some divine power was manifested to certain people in the shape of men, calls it \"man,\" because it simply signifies this visible thing, unless perhaps from the action or from the result it should call it something else, because the things that happen are beyond man. For example, it says: God appeared to Abraham; then, explaining the manner of the appearance, it says, And looking up, he saw with his eyes, and behold, three men stood above him—not men by nature, but calling them men from their shape. Thus again, the one who wrestled with Jacob, it called a man from his shape, since every such shape, even if it is not a man by nature, we call \"man\" because of such a shape. Therefore, that which is not such a shape is clearly not a man, but something else.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":42,"ref":"p42","source":"Τοῦ οὖν Κυρίου καὶ μετὰ τὴν ἀνάστασιν ἐν τῷ τοιούτῳ φανέντος σχήματι, καὶ ἀνθρώπων ἀνάστασιν, καὶ αὐτοῦ εὐαγγελισαμένου, καὶ τῶν ἀποστόλων κηρυξάντων, καὶ τῆς ὑπ' οὐρανὸν Ἐκκλησίας ἐπὶ τῇ τοιαύτῃ ἐλπίδι τὴν ἀνάστασιν ἀπεκδεχομένης, τίς ἡ καινὴ καὶ παράδοξος τερατολογία τῶν τεχνικαῖς ἀποδείξεσιν ἐπιχειρούντων τὸ ἁπλοῦν καὶ ἄδολον τῆς Ἐκκλησίας ἐπιθολοῦν κήρυγμα, καὶ ἀθετεῖν τὴν τοῦ ἀνθρώπου ἀνάστασιν; Ἡμεῖς γὰρ οὐκ ἄλλο τι καλέσομεν ἄνθρωπον, μὴ τοιόνδε σχῆμα τυγχάνον. Ἀλλὰ πάλιν ἡμῖν ἐκ τῆς ἔξωθεν περιλαλοῦντες σοφίας, τεχνικαῖς ἐπιχειροῦσι μεθόδοις τὸν ἐκκλησιαστικὸν παραλογίσασθαι λόγον, καὶ ἐκ τῆς γραμματικῆς παρ' αὐτοῖς ὀνομαζομένης, ἢ γεωμετρικῆς, ἢ ἑτέρας ποθέν. Οὐ γὰρ ἡμῖν σχολὴ τὰ τοιαῦτα ἐπιχειροῦσι. Καὶ φασίν, Ἐν τοῖς σχήμασι τὸ τοιόνδε σχῆμα τοῦ τοιοῦδε εὐπρεπέστερον, καὶ πάλιν ἐκεῖνο τούτου κάλλιον· καὶ φανεροῦσιν ἡμῖν, καὶ συγκρίνουσι διαφορὰς παντοίας σχημάτων, ἕως οὗ συναγαγόντες ἐκ πάντων ἀποδείξωσι δῆθεν, ὅτι τὸ σφαιροειδὲς πάντων τῶν σχημάτων κάλλιόν τε, καὶ εὐθετώτερόν ἐστι· καὶ λοιπὸν, τούτων οὕτως παρ' αὐτοῖς ἀποδεικνυμένων, ἀνάγκην ἐπάγουσι τῷ Δημιουργῷ, εἰ τάχα τὰ ἐκείνου βάθη, καὶ τὰς βουλὰς λογισμοῖς καταλαβόντες ἰδίοις ἀποφαίνονται, ὅτι πάντως πρέπον, καὶ ἀναγκαῖον, καὶ ὀφειλόμενον, ἐν τῷ τοιούτῳ σχήματι ἀναστῆναι, ἐν ᾧ παρ' αὐτῶν ἐδοκιμάσθη κάλλιον εἶναι·","english":"Since, then, the Lord also after the resurrection appeared in such a form, and proclaimed the resurrection of human beings, and the apostles preached it, and the Church under heaven awaits the resurrection in this hope, what is this new and paradoxical babble of those who attempt by technical demonstrations to muddy the simple and guileless proclamation of the Church, and to set aside the resurrection of man? For we shall call nothing else a man, unless it happens to be of such a form. But again, chattering at us from the wisdom outside, they attempt by technical methods to deceive the ecclesiastical account, and from what is called among them grammar, or geometry, or something else from somewhere. For we have no leisure for those who attempt such things. And they say, \"Among forms, such a form is more seemly than such a one, and again that one is more beautiful than this one\"; and they make it clear to us, and compare all sorts of differences of forms, until, gathering from all of them, they supposedly demonstrate that the spherical is the most beautiful of all forms and the most fitting; and then, with these things thus demonstrated among them, they impose necessity on the Creator—as if perhaps they have grasped the depths and counsels of that One by their own reasonings—and declare that it is altogether fitting, necessary, and owed that he rise again in such a form, in which it was judged by them to be better:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"τοσοῦτον προσοχθίσαντες τῷ τοῦ ἀνθρώπου σχήματι, ὡς οὐδὲ αὐτὸν τὸν ὀλίγον καιρὸν, ἕως οὗ φθάσωσι πᾶσαν ἀποβαλεῖν, καὶ ἀποδιαπομπήσασθαι σωματικὴν φύσιν, καὶ γενέσθαι καθαροὶ νόες, ἀνεχόμενοι, παρὰ τὸ φανὲν αὐτοῖς εὔμορφον σχῆμα λαβεῖν. Ἀλλ' ἐπειδήπερ οὐ πάντα πᾶσιν ὁμοίως ἀρέσκει τὰ σχήματα, οὔτε τέρπεται τοῖς πᾶσιν, ὥσπερ οὔτε γεύσει, οὔτε ἀκοῇ, οὔτε ὀσφρήσει, ἀλλὰ ἄλλος ἄλλως ἀρέσκεται, ὁμοίως δὲ, καὶ ἐν τοῖς σχήμασιν ἄλλος ἄλλως θεραπεύεται, τί γενήσεται, ἡμῶν τε, καὶ τῶν καθ' ἡμᾶς ἀρεσκομένων πλέον τοῦ σφαιροειδοῦς τῷ νυνὶ ἡμῶν σχήματι, ὑμῶν δὲ μᾶλλον ἀρεσκομένων, καὶ προτιμώντων τὸ σφαιροειδὲς, τοῦ παρὰ τοῦ Δημιουργοῦ κατ' ἀρχὰς δοκιμασθέντος δοθῆναι ἡμῖν σχήματος; Τί οὖν ἄρα ποιήσει καθ' ὑμᾶς ὁ τῶν ὅλων Δεσπότης; ὀργισθεὶς τῇ διαφωνίᾳ ἀνελεῖ τὴν ἀνάστασιν; ἀλλὰ τοῦτο ἀδύνατον. Προειδὼς γὰρ ταῦτα, οὐκ ἐπέσχε τὴν χάριν, ἀλλ' ἐδωρήσατο πάντα διὰ τοῦ Κυρίου καὶ Δεσπότου ἡμῶν Ἰησοῦ Χριστοῦ παρασχεθέντα ἡμῖν. Ἀλλ' ἑκάστῳ παράσχῃ τὸ ἀρέσκον αὐτῷ καὶ πληροφοροῦν σχῆμα; Ἀλλ' ἀπρεπὲς ἐν τῇ ζωῇ ταύτῃ ἐν ἑνὶ σχήματι γενομένους, ἐν τῇ μελλούσῃ ζωῇ ἄλλον ἄλλο σχῆμα λαβεῖν. Εἰ γὰρ καὶ τῆς δόξης, καὶ τῶν","english":"having been so greatly offended by the human form, that they do not even endure the brief time until they can cast off all bodily nature and send it away, and become pure minds, contrary to the beautiful form that appeared to them to be taken. But since not all forms please everyone alike, nor is one delighted by all things, just as neither by taste, nor by hearing, nor by smell, but one is pleased in one way and another in another, and likewise in forms one is served in one way and another in another, what will happen to us and to those who are pleased with us, who prefer our present form to the spherical, while you rather are pleased and prefer the spherical to the form that was approved by the Creator to be given to us in the beginning? What then will the Master of all do in your view? Will he, angered by the disagreement, abolish the resurrection? But this is impossible. For foreknowing these things, he did not withhold the grace, but bestowed all things provided to us through our Lord and Master Jesus Christ. But will he grant to each the form that pleases him and satisfies him? But it is unseemly that those who were in one form in this life should receive another and another form in the life to come. For if even of the glory and of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ἀξιωμάτων πολλὴ διαφορὰ εὑρεθήσεται, ἀλλ' οὐ τῶν σχημάτων. Πῶς γὰρ γνωσθῇ ἡ περὶ ἀλλήλους δόξα, μὴ γνωριζομένων ἐκ τῶν σχημάτων, ὅτι ἄνθρωποι τυγχάνουσι; τί οὖν [οὐ?] συγχωροῦσι Θεῷ, καὶ στέργουσιν, ὅπερ εὐδοκήσει, μὴ ἐπιτασσόμενοι ὅτι τοιῶσδε καὶ τοιῶσδε ὀφείλει γενέσθαι, ἀρεσκόμενοι εἰς ὅπερ ἐξ ἀρχῆς ηὐδόκησεν ποιῆσαι, μηδὲν τούτου προτιμῶντες; Ἐπειδὴ τούτῳ τῷ σχήματι ὁ πλάσας ηὐδόκησε καλῶς ἔχειν τοῦ ἀνθρώπου φανεροῦσθαι φύσιν, ἀλλ' οἱ πάντα λόγῳ, καὶ σοφία καταλαβεῖν σπουδάζοντες, καὶ μηδὲν εἰς γνῶσιν πλέον τῷ Θεῷ παραχωρεῖν ἀνεχόμενοι, ἔτι τοιόνδε σχῆμα τοῦ βίου τούτου καταστάσει ἁρμόζειν φασί· πόδες γὰρ διὰ τὸν περίπατον, χεῖρες διὰ τὴν ἐργασίαν κατεσκευάσθησαν, ὀφθαλμοὶ διὰ τὸ βλέπειν ἐπλάσθησαν, ὦτα διὰ τὸ ἀκούειν ἐνεφυτεύθησαν, καὶ τὰ ἑξῆς· ἐν δὲ τῇ ἀθανάτῳ ζωῇ, μηδεμιᾶς τούτων χρείας ἔτι τυγχανούσης, περιττὴ τῶν τοιῶνδε μελῶν ἡ διαφορὰ καὶ τὸ σχῆμα· ὡς τάχα ἀποροῦντος τοῦ Θεοῦ καὶ ἐν τῇ παρούσῃ τοῦ βίου τούτου καταστάσει ἕτερον δοῦναι σχῆμα, καὶ ἀνενδεὲς πρὸς πᾶσαν χρείαν κατασκευάσαι, καὶ χωρὶς τῶν τοιῶνδε μελῶν τὰ νῦν δι' αὐτῶν ἐνεργούμενά τε καὶ ἐπιτελούμενα, ἀπαρεμποδίστως ἐργάζεσθαι. Ἢ οὐχ ὁρῶμεν ἐν τοῖς ζώοις, τὰ μὲν χωρὶς τοῦ τοιοῦδε μορίου, τὰ δὲ χωρὶς τοιοῦδε τυγχάνοντα; καὶ πάντα ζῇ καὶ αὔξει, καὶ πληθύνεται κατὰ γένος. Τί γὰρ συμβάλλονται πόδες πρὸς μετάβασιν τῷ τῶν ὀρνέων γένει, οἳ ὡς ὀξύτερον πάντων τῶν διὰ ποδῶν τὴν πορείαν ποιούντων δίεισι πρὸς οὓς ἂν βούλωνται τόπους; Τί δὲ πάλιν ἐζημίωσε τὰ τῶν ἐνύδρων γένη, ποδῶν καὶ χειρῶν στέρησις;","english":"There will be found a great difference of dignities, but not of forms. For how would the opinion concerning one another be known, if they were not recognized from their forms that they are human beings? Why then do they not concede to God, and accept what He has approved, not being commanded that it must be thus and thus, but being pleased with what He from the beginning was well pleased to make, preferring nothing to this? Since the Fashioner was well pleased that by this form the nature of man should be made manifest, it is well. But those who strive to comprehend everything by reason and wisdom, and do not endure to concede to God anything more toward knowledge, say that such a form is suited to the constitution of this life: for feet were made for walking, hands for working, eyes were formed for seeing, ears were implanted for hearing, and so on; but in the immortal life, since there is no longer any need of these, the difference and the form of such members is superfluous—as though God were at a loss, even in the present constitution of this life, to give another form, and to fashion it without need for every use, and without such members to work without hindrance the things that are now performed and accomplished through them. Or do we not see in animals that some exist without this part and others without that? And all live and grow and multiply according to kind. For what do feet contribute to movement for the race of birds, which pass more swiftly than all who make their journey on foot to whatever places they wish? And again, what loss did the race of water-dwellers suffer from the lack of feet and hands?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":45,"ref":"p45","source":"Οὐ ζῇ καὶ αὔξει κατὰ γένη; τί δὲ ὁμοίως τὸ μὴ ἔχειν ἐντόσθια παρέβλαψε τῶν ὀστρέων τὰ γένη, καὶ ἀσπάλακα ἡ τῶν ὀφθαλμῶν ζημία; Καὶ οὐ λέγω ὅτι ταῦτα, ἢ ἠγνόει ποιῆσαι, ἢ ἠδυνάτει ὁ Θεός· μὴ οὕτως μανείην· ἀλλ' εἰς τὸ ἀπειροπλάσιον, καὶ εἰδὼς, καὶ ποιῆσαι δυνάμενος ζώων τε καὶ φυτῶν, σπερμάτων διαφορὰς καὶ σχήματα, τοσαῦτα παρήγαγεν, ὅσα καλῶς ἔχειν ἡγήσατο περὶ τὴν τοῦ κόσμου σύστασιν. Μὴ οὖν πτωχείαν [τις] ὑπονοοῖτο ἂν περὶ τοῦ Δημιουργοῦ, ὡς μὴ ἐγχωροῦντος ἑτέρως ποιῆσαι τὴν ἡμετέραν ζωήν τε καὶ σύστασιν, μυρίας δυναμένου, καὶ ἀπείρους ἰδέας ποιῆσαι σχημάτων, ἵνα καὶ τὰς λογικὰς ἐπιστάμενος ἐνεργείας, καὶ ἃ τῇ τοῦ βίου τούτου καταστάσει ἁρμόδια ὄντα ἐτύγχανε, καὶ ἐν τῇ μελλούσῃ, μήτε θνητόν τι τῶν μελῶν, μήτε ἀπρεπὲς τυγχάνοι. Ὥσπερ οὖν καὶ τὸ νῦν εὐδόκησε ποιῆσαι σχῆμα· ὅπερ, οὐκ οἶδα διὰ τί, ἐπαισχυνόμενοι, ἐπονειδίζονται τοῖς ἰδίοις μέλεσι, καὶ τὰ ἐν τῇ φθαρτῇ ζωῇ παθητὰ καὶ φθαρτὰ τυγχάνοντα μέλη, διὰ τὸ τούτου τοῦ βίου θνητὸν καὶ φθαρτὸν, ὡς μὴ δυνάμενα μεταποιηθῆναι εἰς ἀφθαρσίαν καὶ ἀτρεπτότητα, διασύρειν ἐπιχειροῦσι, καὶ γελῶντες ἐξονομάζουσιν, ὅτι Τί μοι χρεία κοιλίας, καὶ τῶν ἐντέρων, ἢ τοιῶνδε μορίων; μὴ σκοποῦντες, ὅτι τῶν πρὸς τὴν τοιάνδε χρείαν κατασκευασθέντων τῆς χρείας ἀναιρουμένης, συναναιρεῖται καὶ ἡ ἐργασία, πάντων μεταποιουμένων ἐκ τῆς φθαρτῆς καταστάσεως εἰς ἀφθαρσίαν, τῶν δὲ σχημάτων εὖ καὶ καλῶς παρὰ τοῦ Δημιουργοῦ κατασκευασθέντων καὶ διαμενόντων.","english":"Does it not live and grow according to kinds? And how did the lack of entrails similarly harm the kinds of oysters, or the loss of eyes harm the mole? And I do not say that God either did not know how to make these things or was unable to do so—may I never be so mad—but rather, with a view to the infinitely varied, knowing and being able to make the differences and shapes of seeds of animals and plants, he produced as many as he considered it good to have in the constitution of the world. Let no one, then, suspect poverty in the Creator, as though it were not possible for him to make our life and constitution otherwise, when he is able to make countless and infinite forms of shapes, so that, knowing also the rational activities and the things that happened to be fitting for the condition of this life and in the life to come, nothing of the members should be either mortal or unseemly. Just as, then, he was also well pleased now to make the shape which, I know not why, people are ashamed of and reproach themselves with their own members, and attempt to mock and, laughing, call by name the members that in this corruptible life are passive and corruptible, because of the mortal and corruptible nature of this life, as though they could not be transformed into incorruptibility and immutability, saying, \"What need have I of a belly and intestines, or of such parts?\" not considering that, when the need for which things were constructed for such a need is abolished, the function is also abolished with it, since all things are transformed from the corruptible condition into incorruptibility, while the shapes, having been well and beautifully constructed by the Creator, remain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":46,"ref":"p46","source":"Ἔστι γὰρ ὡς ἐν εἰκόνι καὶ ἐν τῇ φθαρτῇ ταύτῃ ζωῇ συνιδεῖν, ὅτι τοῦ ὀμφαλοῦ τὸ μόριον ἐν καιρῷ χρησιμεῦσαν, καὶ ἐν τῇ μητρῴα γαστρὶ τὴν τοῦ σπέρματος χρείαν πληρῶσαν, μετὰ τὴν ἐκεῖθεν ἔξοδον, τῆς μὲν χρείας ἐπαύθη, τὸ δὲ τούτου σχῆμα ἐν ἡμῖν μένει μὴ ἀφανιζόμενον, καὶ οὔτε αἰσχύνην, οὔτε ἀκοσμίαν τοῦτο οἰόμεθα. Ὡς ἐν ὑποδείγματι δὲ εἰρήσθω· φθαρτὸν γὰρ φθαρτοῖς συνεκρίναμεν. Ἡ γὰρ τοῦ μέλλοντος βίου δόξα ἀσυγκρίτῳ ὑπερβολῇ πρὸς τὰ παρόντα ὑπερβάλλει τε καὶ ὑπέρκειται, παυσομένης μὲν τῆς χρείας, ἐπιδοξοτέρων δὲ τῶν μελῶν γινομένων. Περὶ γάρτοι τοῦ παύεσθαι τῆς χρείας τὰ μέλη, καὶ ἑτέρως πῶς ἐνδοξοτέρως διαμένειν, καὶ ὁ θεῖος Ἀπόστολος Κορινθίοις γράφων ἐσήμανε· Τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ Θεὸς καὶ ταύτην, καὶ ταῦτα καταργήσει, τουτέστι, παύσει. Οὐ γὰρ ἐπαρώμενος λέγει, ὥς τινες ὑπενόησαν, ἀλλὰ τὸ πάντως ἐσόμενον. Ἐπειδὴ γὰρ περὶ πορνείας διελέγετο, πάσῃ δυνάμει ἀπείργων,","english":"For it is possible to see, as in an image, even in this corruptible life, that the part of the navel served a useful purpose in its time, and fulfilled the need of the seed in the mother's womb; after the departure from there, its use ceased, yet its form remains in us without being destroyed, and we consider this to be neither a shame nor a deformity. But let it be said by way of illustration; for we have compared corruptible things with corruptible things. For the glory of the life to come surpasses and exceeds the present things by an incomparable excess, the use ceasing, but the members becoming more glorious. For indeed, concerning the ceasing of the use of the members, and how they remain in another way more gloriously, the divine Apostle also indicated when writing to the Corinthians: Foods are for the belly, and the belly for foods; but God will bring to nothing both it and them—that is, he will cause them to cease. For he does not say this as a curse, as some have supposed, but as what will certainly come to pass. For since he was discoursing about fornication, restraining it with all his power,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"καὶ τῆς ἀκοῆς τοὺς πιστοὺς τῆς πορνείας, ἐκ προσώπου τοῦ ἐγκαλουμένου ἀντίθεσιν ποιησάμενος, ὡς δυναμένου λέγειν ἐκείνου, ὅτι Πάντα μοι ἔξεστιν, ἐπιστομίζων τὴν τοιαύτην ἀντίθεσιν, Ἀλλ' οὐ πάντα συμφέρει [φησί.] Καὶ δεικνὺς ὡς οὐ πάντα ἔξεστι, φησί· Τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασι. Μηδὲν οὖν, φησὶ, τὸ διάφορον, ἐπειδὴ πρὸς τὴν τοῦ καιροῦ χρείαν γεγένηνται, μηδαμῶς δὲ πρὸς τὸν μέλλοντα αἰῶνα. Τὸ δὲ σῶμα, οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ, καὶ ὁ Κύριος τῷ σώματι. Ὁ δὲ Θεὸς καὶ τὸν Κύριον ἡμῶν ἐξήγειρε, καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ· τοῦτο λέγων, ὅτι τὸ σῶμα οὐ καταργεῖται. ὥσπερ τὰ βρώματα, καὶ ἡ κοιλία ἕως οὗ δοχεῖον βρωμάτων ἐστὶν, ἐπεὶ οὐκ ἂν εἴη κοιλία καὶ ταύτην λέγων τὴν τῶν βρωμάτων ὑποδοχὴν, μὴ τὴν τοιάνδε πληροῦσαν χρείαν· τούτων δὲ καταργουμένων, καὶ μηδαμῶς ἐν τῷ μέλλοντι ἐνεργούντων, οὐκέτι ἂν κυρίως λεχθείη κοιλία, μὴ δοχεῖον βρωμάτων ὑπάρχουσα. Τὸ δὲ σύμπαν, σῶμα καὶ πνεῦμα δικαίως ἂν ὀνομασθείη ἐγειρόμενον, ὥσπερ ἀμέλει τὸ τοῦ Κυρίου. Ἵνα δὲ μὴ τοῖς ἔξωθεν χρωμένων συλλογισμοῖς ὕποπτος ὁ παρ' αὐτῶν λόγος γένηται τοῖς πολλοῖς, ὅτιπερ οὐκ ἐκ τῶν ἡμετέρων τυγχάνει, ἐξονυχίσαντες τὴν θείαν Γραφὴν, καὶ μικρόν τι οἷον σπινθῆρα ἐξ ὅλου τοῦ σώματος ἀφελόντες, καὶ τὸ καλῶς κείμενον ἄγξαντες, καὶ πρὸς τὸν ἴδιον μεταθέντες σκοτὸν, ὥσπερ ὁρμητηρίῳ καταφυγόντες, ἀποστολικὴν ἡμῖν πειρῶνται ἀναγινώσκειν φωνήν· Ὅτι Σωτῆρα ἀπεκδεχόμεθα Κύριον Ἰησοῦν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν· καί φασιν·","english":"And stopping the ears of the faithful against fornication, having made a counter-argument in the person of the one accused, as though he were able to say, \"All things are lawful for me,\" he silences such a counter-argument: \"But not all things are expedient,\" he says. And showing that not all things are lawful, he says: \"Foods for the belly, and the belly for foods.\" Nothing, then, he says, is the difference, since they have come into being for the need of the season, and in no way for the age to come. \"But the body is not for fornication, but for the Lord, and the Lord for the body. And God both raised our Lord and will raise us up through his power\"—saying this, that the body is not abolished, as foods and the belly are, as long as it is a receptacle of foods; since it would not be a belly—and he means this reception of foods—unless it fulfilled such a need. But when these things are abolished and in no way active in the age to come, it would no longer be properly called a belly, since it is not a receptacle of foods. But the whole, body and spirit, would justly be called raised, as indeed the Lord's was. But so that the argument from them might not become suspect to the many who use external syllogisms, on the ground that it does not happen to come from our own writings, they have scrutinized the divine Scripture, and having taken off a little spark, as it were, from the whole body, and having strangled what is well established, and transferred it to their own darkness, as though fleeing to a stronghold, they try to read to us an apostolic voice: \"For we await the Savior, the Lord Jesus Christ, who will transform the body of our humiliation\"; and they say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":48,"ref":"p48","source":"Ἰδοὺ μετασχηματισμὸν προφανῶς ὁ Ἀπόστολος ἀπεφήνατο γενέσθαι· μὴ προσέχοντες τῷ ἀποστολικῷ σκοπῷ, ἢ ἑκόντες μᾶλλον παραλογιζόμενοι πρὸς τὸ ἄμαχον οἴεσθαι ἔχειν ἀπόδειξιν. Οὐ γὰρ τοῦ σώματος ἔφη μετασχηματισμὸν ὁ Ἀπόστολος, ἀλλὰ τῆς τοῦ σώματος ταπεινώσεως, τουτέστι θανάτου, καὶ φθορᾶς καὶ ἀσθενείας, καὶ τῆς λοιπῆς κατὰ τὸν βίον ταπεινώσεως. Περὶ ὧν σαφέστερον ἐν τῷ περὶ ἀναστάσεως Κορινθίοις γράφων φησί· Σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· φθορὰν, καὶ ἀτιμίαν, καὶ ἀσθένειαν, τόν τε θάνατον, καὶ τὴν μετὰ θάνατον λέγων φθοράν· ἀφθαρσίαν δὲ, καὶ δόξαν, καὶ δύναμιν, τήν τε ἀνάστασιν, καὶ τὰ μετ' αὐτὴν ἀγαθά. Καὶ μετ' ὀλίγα· Ὅτι δὲ μεταποιεῖσθαι ἢ μετασχηματίζεσθαι ἡ θεία Γραφὴ, οὐ πάντως τοῦ τῆς φυσικῆς συνθέσεως λέγει σχήματος, ἀλλ' ἀπὸ τῶν προσόντων, εἴτε ἐπὶ τὸ ἐνδοξότερον, εἴτε ἐπὶ τὸ ἀτιμότερον μεταποιουμένων, ἔνεστιν ἐκ τῶν πολλῶν κατανοῆσαι τῶν ἐν τῇ θείᾳ κινουμένων Γραφῇ, ὡς ὅταν ἐπὶ τοῦ Δεσπότου λέγῃ, ὅτι μετεμορφώθη ἔμπροσθεν αὐτῶν· ἀλλ' ἀπὸ τοῦ εὐτελεστέρου ἐπὶ τὸ ἐνδοξότερον μεταμορφωθείς. Ἐδήλωσε γὰρ ἡμῖν ὁ εὐαγγελιστὴς εὐθὺς τὸν τρόπον τῆς μεταμορφώσεως, ὅτι ἔλαμψε τὸ πρόσωπον αὐτοῦ ὡς ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο ὡς τὸ φῶς· τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον. Οὐ τοῦτο λέγει, ὅτι τὴν θέσιν αὐτοῦ ἠμείψατο τοῦ προσώπου, ἀλλὰ τὴν δόξαν. Καὶ ταύτην αὐτοῦ τὴν ἐπὶ τῇ δόξῃ μεταμόρφωσιν, ὁ Κύριος εἶπεν εἶναι τῆς μελλούσης αὐτοῦ ἐξ οὐρανοῦ παρουσίας ὁμοιότητα.","english":"Behold, the Apostle plainly declared that a transformation took place; but they, not attending to the Apostle's purpose—or rather willingly deceiving themselves—think they have an irrefutable proof. For the Apostle did not speak of a transformation of the body, but of the humbling of the body, that is, of death, and corruption, and weakness, and the rest of the humbling in this life. Concerning these things he writes more clearly to the Corinthians in the treatise on the resurrection, saying: It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power—calling corruption, and dishonor, and weakness, both death and the corruption after death; but incorruption, and glory, and power, both the resurrection and the good things after it. And shortly after: That the divine Scripture, when it says \"is changed\" or \"is transformed,\" does not by all means speak of the form of the natural composition, but of the attributes that are changed, whether to the more glorious or to the more dishonorable, it is possible to understand from the many instances moved in the divine Scripture, as when it says of the Master, that he was transfigured before them—but he was transformed from the more lowly to the more glorious. For the evangelist immediately made clear to us the manner of the transfiguration, that his face shone as the sun, and his garments became as the light; the appearance of his face was different. He does not say this, that he exchanged the position of his face, but its glory. And this transfiguration of his in glory, the Lord said was the likeness of his future coming from heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Φησὶ γὰρ πρὸς τοὺς περὶ τῆς ὀπτασίας ταύτης λέγων, ὅτι Εἰσί τινες τῶν ὧδε ἑστηκότων, οἵ τινες οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ δόξῃ αὐτοῦ· ἢ κατὰ τὸν ἄλλον εὐαγγελιστὴν, ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάμει· περὶ Πέτρου λέγων, καὶ Ἰακώβου, καὶ Ἰωάννου. Εὐθὺς γὰρ συνάπτουσιν. ὁ μὲν, Ἐγένοντο, λέγων, ὡς ἡμέραι ὀκτὼ μετὰ τοὺς λόγους τούτους· τὰς πάσας ἀριθμήσας, ἐπήγαγε· Καὶ παραλαμβάνει τὸν Πέτρον, καὶ Ἰάκωβον, καὶ Ἰωάννην, καὶ τὰ ἑξῆς, περὶ τῆς προκειμένης ἐξηγήσατο ὀπτασίας· ὁ δὲ, Μεθ' ἡμέρας ἓξ, τὰς μέσας μόνας μνημονεύσας. Παυσάσθωσαν τοίνυν οἱ τῶν θείων παρεξηγεῖσθαι τὰς ἐννοίας ἐπιχειροῦντες, τῇ τῶν ἀποστόλων ἐμμένοντες παραδόσει, καὶ τῇ ἐξ ἀρχῆς παραδοθείσῃ, καὶ ἐμπολιτευομένῃ τῶν Ἐκκλησιῶν δόξῃ, ὅτι τὴν τῶν ἀνθρώπων παραλαβοῦσα καὶ\n\nκηρύττουσα ἀνάστασιν, καὶ οὐδὲν ἄλλο ἀνθρώπους γινώσκει, ἢ ὅπερ οἶδεν εἶναι ἀνθρώπους· τὸ δὲ μὴ τοιόνδε σχῆμα, οὔτε οἶδεν, οὔτε ἐδίδαξεν ἄνθρωπον ὄντα. Τοῦ αὐτοῦ, ἐκ κεφαλαίων ι ʹ. –Εἰ τοίνυν αἰώνιοι σκηναὶ καὶ ἀνέκλειπτοι θησαυροὶ, καὶ αἰώνιος τῶν ἁμαρτωλῶν ἡ ἀνταπόδοσις, ποῦ χώραν ἕξει μετὰ τὴν ἀνάστασιν πάλιν ἀποβολὴν σωμάτων λέγειν, καὶ πάλιν ἐκτρέπεσθαι, καὶ εἰς τὸν αὐτὸν καταπίπτειν κόσμον, τοῦ Ἀποστόλου σαφῶς λέγοντος, καὶ ἀποδεικνύντος τὴν ἀμετάπτωτον τάξιν τῶν μελλόντων; Νυνὶ δὲ ἐπαγγέλλεται λέγων· Ἔτι ἅπαξ ἐγὼ σείω, οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανὸν, λέγει Κύριος. Τὸ δὲ, ἔτι ἅπαξ, δηλοῖ τῶν σαλευομένων τὴν μετάθεσιν, ἵνα μείνῃ τὰ μὴ σαλευόμενα.","english":"For he says, speaking to those who talk about this vision, that \"There are some standing here who will not taste death until they see the Son of Man coming in his glory\"; or, according to the other evangelist, \"until they see the kingdom of God come with power\"—speaking of Peter, James, and John. For they immediately connect [their accounts]. One, saying \"There were, as it were, eight days after these words,\" having counted all of them, added: \"And he takes Peter and James and John,\" and the rest, he explained concerning the vision set before us; the other, \"after six days,\" mentioning only the intervening days. Let them cease, then, who attempt to misinterpret the meanings of divine things, remaining in the tradition of the apostles, and in the opinion delivered from the beginning and current in the Churches, that having received and proclaimed the resurrection of men, it knows nothing else of men than what it knows men to be; but a form that is not such, it neither knows nor taught as being man. From the same author, from chapters 10. —If, therefore, the tabernacles are eternal and the treasures unceasing, and the recompense of sinners is eternal, where will there be room after the resurrection to speak again of the casting off of bodies, and again of turning away, and of falling into the same world, when the Apostle clearly says and demonstrates the unchangeable order of things to come? \"But now he promises, saying: 'Yet once more I shake not only the earth but also the heaven,' says the Lord. And this 'yet once more' indicates the removal of what is shaken, so that what is not shaken may remain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Εἰ οὖν ἅπαξ καὶ μηκέτι σαλευθῆναι διδασκόμεθα, πῶς μαθηταὶ τοῦ Εὐαγγελίου, οἱ τὸ μέγα τῆς ἀναστάσεως ἡμῶν δῶρον, καὶ τῆς Ἐκκλησίας τὸ καύχημα διασύροντες, καὶ πάλιν ἔκπτωσιν τῶν σωμάτων ἡμῖν καταγγέλλοντες; Εἰ γὰρ κακὸν τὸ ταῦτα διαιωνίζειν, ὑπὲρ ὅτου καὶ ἐξανίστανται; Καὶ εὐαγγελισμὸς, καὶ χαρὰ ἡ τούτων ἀνάστασις καταγγέλλεται· καὶ ὁ μέγας Παῦλος ἁλύσεων ὑπὲρ τῆς ἐλπίδος ταύτης περικειμένων ἠνείχετο, περὶ δὲ ἐλπίδος καὶ ἀναστάσεως τῶν νεκρῶν κρινόμενος, ἐλπίδα ἔχων εἰς Θεὸν, ἀνάστασιν μέλλειν ἔσεσθαι νεκρῶν δικαίων τε, καὶ ἀδίκων, καὶ διδάσκει, μὴ ἄπιστον κρίνεσθαι τὸ κήρυγμα αὐτοῦ. Εἰ ὁ Θεὸς νεκροὺς ἐγείρει, ὑπὲρ τίνος, εἴ γε καλὸν τὸ ἄνευ σώματος εἶναι τὰς ψυχὰς ἅπαξ ἀπαλλαγεῖσας αὐτῶν; Τί μὴ ἐξ εὐθείας μένουσιν ἐν τῇ μετὰ θάνατον ἀθανάτῳ καταστάσει, εἰ καὶ μὴ πάντων, ἀλλὰ κἂν τῶν δικαίων· ἀλλὰ τοὐναντίον πόρους ἡμῖν, καὶ φιλοτιμίαν αὐτὸς ὁ Κύριος εὐαγγελιζόμενος βοᾷ· Ἔρχεται ὥρα, ὅτε οἱ ἐν τοῖς μνημείοις ἀκούσουσι τῆς φωνῆς τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ οἱ ἀκούσαντες ζήσονται. Εἰ τοίνυν ἐν τῇ ἄκρᾳ τελειότητι περιττὰ, καὶ ἀποβολῆς ἄξια τὰ σώματα, τίς χρεία (πάλιν γὰρ ἐρῶ) ὡς μέγα τι δωρεῖσθαι, καὶ ἐπαγγέλλεσθαι τὸν Δεσπότην τῷ εἰς αὐτὸν ἠλπικότι, Ἐγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρα, καὶ ὅτι Ἀνταποδοθήσεταί σοι ἐν τῇ ἀναστάσει τῶν δικαίων, οὔσης πᾶσιν ἀποβολῆς τῶν ἀνισταμένων σωμάτων; Καὶ μετ' ὀλίγα·","english":"If, then, we are taught once and for all and no longer to be shaken, how are they disciples of the Gospel who scoff at the great gift of our resurrection and the boast of the Church, and again proclaim to us a casting off of our bodies? For if it is evil for these things to continue forever, for the sake of what are they even raised up? And the resurrection of these is proclaimed as good news and joy; and the great Paul endured chains laid upon him for the hope of this, and when he was being judged concerning hope and the resurrection of the dead, having hope in God that there is about to be a resurrection of the dead, both of the just and the unjust, he also teaches that his preaching is not to be judged incredible. If God raises the dead, for the sake of what, if indeed it is good for souls once released from them to be without a body? Why do they not remain directly in the immortal state after death—if not of all, yet at least of the just? But on the contrary, the Lord himself, proclaiming to us passages and honor, cries out: The hour is coming when those in the tombs will hear the voice of the Son of Man, and those who have heard will live. If, then, in the highest perfection bodies are superfluous and worthy of being cast off, what need is there (for I will say it again) for the Master to grant and promise as something great to the one who has hoped in him, I will raise him up on the last day, and that It will be repaid to you in the resurrection of the just, if there is for all a casting off of the bodies that are raised? And after a little:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Εἰ δὲ ἡ ἀνάστασις ἀτελὴς, διὰ τὸ πάλιν ἔχειν τὰ σώματα, κατὰ τοὺς ταῦτα ἀποῤῥίπτεσθαι δογματίζοντας, ἄρα οὐχ ἡ ἀνάστασις, ἀλλ' ἄρα ὁ θάνατος μεγάλη τυγχάνει δωρεὰ, διὰ τὸ ἀπαλλάττειν τοῦ σώματος τὴν ψυχὴν, καταδίκη δὲ ἡ ἀνάστασις, διὰ τὸ πάλιν δεσμεῖν αὐτὴν πρὸς τὸ σῶμα· καὶ διέφθαρται τὰ τῆς ἐλπίδος, ἐν τοῖς χείροσι πάλιν διὰ τῆς ἀναστάσεως γινομένων ἡμῶν. Κἂν γὰρ ἀθάνατος ἡ ψυχὴ, ἀλλὰ μὴ οὖσαν ἄνθρωπον, οὐδὲν ἀπωλείας διαφέρειν οἴεται ὁ Ἀπόστολος· μὴ γὰρ ἄλλως αὐτὴν ἀπολαύειν, ἢ κρατεῖν, ἢ πράττειν τι, ἢ πάσχειν, ἢ καθὼς ἐξ ἀρχῆς δεδημιούργηται μετὰ τοῦ σώματος, αὐτὴν οὖσαν καὶ τὴν ἰδίαν ἀπόλαυσιν ἔχουσαν, ἄνπερ τῷ θανάτῳ διὰ τὴν παρακοὴν τοῦ ἑνὸς ἀνθρώπου Ἀδὰμ λυθεῖσα, πάλιν διὰ τῆς ὑπακοῆς τοῦ ἑνὸς Χριστοῦ, διὰ τῆς ἐλπίδος ἀπέλαβεν πάλιν τὸ γενέσθαι ἄνθρωπος. Ἀλλὰ πάντως ἐροῦσι, Πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται; ἀπορεῖν γὰρ αὐτοὺς παρασκευάζει τὰ γεγηρακότα καὶ ἀτελῆ τῶν σωμάτων ὑπεξερχόμενα τοῦ βίου, προσέτι δὲ καὶ ἠκροτηριασμένα. Ταῦτα γὰρ ἡμῖν οἱ τῆς ἀναστάσεως ἄπιστοι συνεχῶς ἐπιλέγουσι, καὶ ἀπαιτοῦσιν, ὅτι εἰ κοινὴ πάντων ἡ ἀνάστασις, κοινὴ πάντων καὶ ἡ δόξα, εἴπερ δόξα ἡ ἀνάστασις. Ἀλλὰ δεχέσθωσαν δι' ὑποδείγματος τὸν λόγον· οὐ γὰρ κύριοι ἡμεῖς ἐν τοῖς περὶ τῶν τηλικούντων λόγοις λογίσασθαι, ὡς ἐξ ἑαυτῶν, ἀλλὰ τοῦ ταῦτα παρὰ τοῦ Θεοῦ πιστευθέντος, καὶ κηρύξαι, καὶ μυσταγωγῆσαι τὴν Ἐκκλησίαν· ὅτι σῖτος, ἤ τι τῶν τοιούτων σπερμάτων, οὐ πᾶς σῶος, οὐδὲ ὑγιὴς, ἀλλὰ καὶ διαβεβρωμένος καὶ ἀτελής· ἀδύνατον γὰρ καὶ μὴ τοιούτους εἶναι ἐν τῷ σπόρῳ κόκκους·","english":"But if the resurrection is imperfect, because we have bodies again, according to those who dogmatize that these things are to be cast away, then it is not the resurrection but death that is a great gift, because it releases the soul from the body, and the resurrection is a condemnation, because it binds it again to the body; and the things of hope have been corrupted, since through the resurrection we are again made to be in worse circumstances. For even if the soul is immortal, yet the Apostle thinks that, not being a man, it differs in no way from destruction; for it does not otherwise enjoy, or rule, or do anything, or suffer anything, or, as it was created from the beginning with the body, be itself and have its own enjoyment, unless by death, because of the disobedience of the one man Adam, it was loosed, and again through the obedience of the one Christ, through hope, it received again to become a man. But they will certainly say, How are the dead raised? And with what kind of body do they come? For the aged and imperfect bodies departing from life, and furthermore those mutilated, prepare them to be at a loss. For the unbelievers of the resurrection continually say these things to us, and demand that, if the resurrection is common to all, the glory is also common to all, if indeed the resurrection is glory. But let them receive the argument by way of example; for we are not masters in words about such great matters to reason as from ourselves, but he who was entrusted by God with these things both to preach and to initiate the Church into the mysteries: that a grain of wheat, or one of such seeds, is not entirely whole, nor sound, but even eaten away and imperfect; for it is impossible that there should not be such grains in the sowing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"καὶ ὁ Θεὸς αὐτῷ δίδωσι σῶμα καθὼς ἐθέλησε· πρῶτον διὰ σηπεδόνος καὶ θανάτου διαλυθέντος τοῦ κόκκου· εἶθ' οὕτως ἐπὶ τὸ σπαρὲν διὰ μέσου χωρούντων ῥίζης φύλλου καὶ καλάμου ἀστάχυος· καὶ τότε τὸ ἴδιον ἐπιγίνεται σπέρμα, ὅπερ ἐσπάρη, οὔτε τὴν θέσιν, οὔτε τὸ σχῆμα,\n\nοὔτε τὴν χρόαν, οὔτε τὸ μέγεθος ἀμεῖβον κατὰ τὴν ἑκάστου ἀπηρτισμένην φύσιν, μὴ παραβαλλόντων ὅσα ἐν τῷ σπείρεσθαι ἀτελέστατα, ἢ λελωβημένα, ἢ βεβλαμμένα ὑπῆρχεν. Τοῦ ἁγίου Εἰρηναίου. Ἡμεῖς οὖν καὶ σώματα ἀνίστασθαι, κ. τ. ἑ. ΤΙΤΛ. ΟΕʹ. –Περὶ ἁγίων ἀγγέλων· καὶ ὅτι ἐν ἀοιδίμῳ εὐφροσύνῃ, καὶ ἀῤῥήτῳ μακαριότητι διάγουσι λειτουργοῦντες τῇ σεβασμίῳ Τριάδι. Ἀντιπάτρου ἐπισκόπου Βοστρῶν, ἐκ τῶν κατὰ τοῦ δυσωνύμου Ὠριγένους. Ποῖος, Μωϋσῆς, ἢ Παῦλος, ἢ ἕτερός τις τῶν προφητῶν, ἢ ἀποστόλων οὕτως ἀκριβῶς περὶ πάντων τῶν πρὸ κόσμου, καὶ ὑπὲρ οὐρανὸν μετὰ πάσης αὐθεντίας ἐκθέσθαι, ἢ διδάξαι ἠδύνατο; Οὐδεὶς οὐδαμῶς. Εἴτε γὰρ καὶ διδάξαι τις οὕτως κατ' ἐξουσίαν εἶναι τὸν λόγον αὐτοῦ, ἀλλ' ἑτέρῳ τὴν αὐθεντίαν τῶν λεγομένων ἀνέθηκεν. Ἀλλ' οὐχ οὕτως οἱ τῶν προκειμένων δογμάτων καταγγελταὶ, ἀλλ' ἀντὶ πάσης ἀποδείξεως ἐξαρκεῖν ᾠήθησαν τὸ αὐτοῖς εἰρηκέναι. Καὶ περὶ Παύλου ἀμφιβάλλουσι, τὸ πόθεν λαβὼν διάφορα καταριθμεῖ τάγματα τῶν οὐρανίων δυνάμεων· εἶτα εἴ τις θερμότερος προσελθὼν εἴπῃ, ὅτι Ἡμεῖς μὲν πόθεν λαβὼν Παῦλος ἀποφαίνεται, οὐδαμῶς ἀγνοοῦμεν·","english":"And God gives it a body as he willed: first the grain is dissolved through decay and death; then thus, as root, leaf, and stalk of grain pass through the sown seed, and then the seed proper comes into being, which was sown, changing neither its position, nor its shape, nor its color, nor its size, according to the completed nature of each, not comparing whatever things were most imperfect, or maimed, or damaged in the sowing. Of Saint Irenaeus. We therefore also that bodies rise, etc. TITLE 75. — Concerning the holy angels; and that they live in renowned gladness and ineffable blessedness, ministering to the venerable Trinity. Of Antipater, bishop of Bostra, from his works against the ill-named Origen. What man, Moses, or Paul, or any other of the prophets or apostles, was able so precisely to set forth or teach concerning all things before the world and above heaven with all authority? No one in any way. For even if someone were able thus to teach by authority, his word, yet he ascribed the authority of the things said to another. But not so the proclaimers of the doctrines set before us; rather, instead of all proof, they thought that their own having spoken was sufficient. And concerning Paul they are in doubt, whence having received it he enumerates the different orders of the heavenly powers; then if someone more fervent comes forward and says, \"Whence Paul, having received it, declares, we in no way are ignorant\" —","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"ὑμεῖς δὲ πόθεν λαβόντες τοσαῦτα μυστήρια διηγεῖσθε, ὅπως τε πρὸ τούτου ἦσαν, καὶ πῶς ἤρξαντο κινεῖσθαι οἱ νόες, καὶ πῶς ἔπεσαν εἰς διάφορα σώματα, καὶ γεγόνασι διάφορα τάγματα, οὐρανίων τε καὶ ἐπιγείων; Τί ἐρεῖτε; Οὐ γὰρ ἔχετε λέγειν, ὅτι ἐκ τῆς Παλαιᾶς ἢ Καινῆς Διαθήκης τὰς ἀφορμὰς ἐλάβετε· προείρηται γὰρ μηδὲν τοιοῦτον τὸ Πνεῦμα τὸ ἅγιον εἰρηκέναι. Εἰ δὲ καὶ νῦν δοκεῖ ὑπομνησθῆναι ἐνίων τῶν ἡμετέρων λόγων ἀκούσατε. Ὑμῶν γάρ ἐστιν ἡ φωνὴ, ὅτι ὄνομα ἀσωμάτου οὐκ ἴσασιν, οὐ μόνον οἱ πολλοὶ, ἄλλ' οὐδὲ ἡ Γραφή· καὶ πάλιν ὅτι ἐν τῷ κηρύγματι, καὶ τὸ εἶναί τινας ἀγγέλους, καὶ δυνάμεις κρείττονας λειτουργικὰς τῆς σωτηρίας τῶν ἀνθρώπων, παραδέδοται· πότε δὲ ἐκτίσθησαν οὗτοι, καὶ τίνα τὰ περὶ αὐτοὺς οὐδαμῶς τις ἐσαφήνισεν; Καὶ μετ' ὀλίγα· Ἐν τῷ οὖν ἐκκλησιαστικῷ κηρύγματι περιεχομένης τῆς ἀκριβοῦς ταύτης καταλήψεως, πῶς ἐρεῖτε, κατειληφέναι, ἀλλὰ μετὰ πάσης ἀκριβείας εἰδέναι, ὅτιπερ οὐκ ἤρξατο ὁ Θεὸς δημιουργεῖν, καὶ τοὺς νόας, πῶς τε τάξεως, καὶ γνώσεως μετέσχον, καὶ πῶς μετέπεσαν, καὶ εἰς πόσας διαφορὰς διῃρέθησαν, μετὰ πάσης αὐθεντίας δογματίζοντες; οὐδὲ τῇ, Τάδε λέγει Κύριος, συγκεχρημένοι φωνῇ, ἢ τῇ· Εἶπε Κύριος πρὸς ἡμᾶς, ἤ· Ἠκούσαμεν τῆς φωνῆς Κυρίου, καὶ ὅσα ἔθος τοῖς δογμάτων ἀπαρχομένοις τινῶν, εἰς τὴν τῶν ἰδίων σύστασιν λογισμῶν παρά τε τῇ θείᾳ Γραφῇ, καὶ τοῖς ἄλλοις αὐτῆς τροφίμοις. Ἀλλ' ἔστι καὶ ἡμῖν θαυμάζειν, ὥσπερ ἐπὶ τοῦ Δεσπότου τοὺς ἀκούοντας ἐκπλήττεσθαι συνέβαινεν, ὅτι κατ' ἐξουσίαν ἐστὶν ὁ λόγος ὑμῶν.","english":"But from where did you receive and recount so many mysteries—both how they existed before this, and how the minds began to be moved, and how they fell into various bodies and became various orders, both heavenly and earthly? What will you say? For you cannot say that you received the starting points from the Old or the New Testament; for it has been stated beforehand that the Holy Spirit said no such thing. But if even now it seems good to be reminded of some of our own words, listen. For it is your own voice, that they do not know the name of the incorporeal, not only the many, but not even the Scripture; and again, that in the proclamation it has been handed down that there are certain angels and powers, ministering powers superior to the salvation of men; but when these were created, and what things concern them, no one has made clear at all. And after a little: Since this exact comprehension is contained in the ecclesiastical proclamation, how will you say that you have comprehended, but know with all exactness, that God did not begin to create, and how the minds partook of order and knowledge, and how they fell away, and into how many differences they were divided, dogmatizing with all authority? Not even having used the voice, \"Thus says the Lord,\" or \"The Lord said to us,\" or \"We heard the voice of the Lord,\" and whatever is customary for those who begin certain doctrines, for the establishment of their own reasonings, both in the divine Scripture and in its other nurslings. But it is also for us to wonder, just as it happened that those who heard were struck with amazement at the Master, that your word is spoken with authority.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Τοῦ δὲ κηρύγματος μὴ περιέχοντος ταῦτα, οὕτως ἀκριβῶς εἰδέναι φαίνεσθε, ὅτιπερ τῆς προτέρας μακαριότητος ἀποστάντες διὰ τὴν τοῦ πρώτου ἧτταν τὴν γενομένην ἐν αὐτοῖς, γεγόνασιν ἀπὸ νόων ἄγγελοι, ἀρχάγγελοι, καὶ τὰ ἑξῆς. Ἀποστάντες δὲ, κατὰ τὴν γενομένην νέαν Γραφὴν, τῆς τοῦ Θεοῦ ἑνώσεως, ἄρχειν τε καὶ κυριεύειν τῶν ἐπὶ πλείω σαλευθέντων λαχόντες, καὶ εἰς διακονίαν ἀποστελλόμενοι διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν, αὐτοὶ ταύτης σαλευθέντες, καὶ δεόμενοι τοῦ ἐπανάξοντος. Πρὸς οὓς δικαίως τις ἐρεῖ αὐτῶν προνοούμενος· Ἰατρὲ, θεράπευσον σεαυτόν· ἅπερ ἐμοὶ προξενεῖς, κτῆσαι πρῶτος αὐτός. Εἰ γὰρ καὶ πλέον ἀποῤῥεῦσαι συνέβη με, ἀλλ' ἀμφότεροι ἐν τῷ αὐτῷ τυγχάνομεν κρίματι· ἀλλ' ὅτι μὲν ἀλλότρια τὰ τοιαῦτα τυγχάνουσι τοῦ εὐαγγελικοῦ κηρύγματος, δέδεικται ἱκανῶς, καὶ ὡμολόγηται σὺν Θεῷ· ἴδωμεν δὲ λοιπὸν τί περὶ αὐτῶν τὸ Πνεῦμα ἡμῖν παραδέδωκεν, ὅπερ καὶ ἐν τῷ ἐκκλησιαστικῷ φέρεται λόγῳ, Εὐλογεῖτε, φησὶ, τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ. οἱ δυνατοὶ ἰσχύϊ ποιοῦντες τὸν λόγον αὐτοῦ, τοῦ ἀκοῦσαι τῆς φωνῆς τῶν λόγων αὐτοῦ. Εὐλογεῖτε τὸν Κύριον, πᾶσαι αἱ δυνάμεις αὐτοῦ, λειτουργοὶ αὐτοῦ, οἱ ποιοῦντες τὸ θέλημα αὐτοῦ. Εἰ τοίνυν δυνατοὶ ὑπάρχουσιν ἰσχύϊ τοῦ ποιεῖν τὸ θέλημα αὐτοῦ, καὶ δυνατῶς ἰσχύϊ ἔχουσιν τοῦ","english":"But the proclamation does not contain these things, yet you seem to know so precisely that, having fallen away from their former blessedness through the defeat of the first one that occurred among them, they became from minds angels, archangels, and the rest. And having fallen away, according to the new Scripture that has come about, from union with God, and having been allotted to rule and lord over those who were shaken further, and being sent to minister for the sake of those who are to inherit salvation, they themselves were shaken from this and need the one who will restore them. To whom one who cares for them would justly say: Physician, heal yourself; what you procure for me, first acquire yourself. For even if it happened that I flowed away more, yet both of us are in the same judgment. But that such things are foreign to the evangelical proclamation has been sufficiently demonstrated and acknowledged with God. Let us see, then, what the Spirit has handed down to us concerning them, which is also brought forward in the ecclesiastical word: Bless the Lord, it says, all you his angels, you who are mighty in strength, who do his word, to hear the voice of his words. Bless the Lord, all you his powers, his ministers, who do his will. If, then, they are mighty in strength to do his will, and have power mightily to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"ἀκοῦσαι τὸν λόγον αὐτοῦ, πῶς ἔξω τοῦ ἰδίου μακαρισμοῦ καθεστηκέναι τούτους νομίσαι τις δυνηθείη; εἰ μή τις δ' ἂν ἐρεῖ μὴ θέλειν ἐπιτάττειν αὐτοῖς, ὥστε ἐπανελθεῖν αὐτοὺς εἰς τὴν ἀρχῆθεν τελείαν μακαριότητα· Ἐπιταττόμενοι γὰρ, δυνατοὶ ἰσχύϊ τυγχάνουσι κατὰ τὸν προφήτην ποιεῖν τὸν λόγον αὐτοῦ, καὶ ἀκούειν τῆς φωνῆς τῶν λόγων αὐτοῦ. Ἀψευδὴς γὰρ ἡ τοῦ Πνεύματος μαρτυρία. Πῶς δὲ καὶ ἐζήλωσαν διὰ τοὺς ἀπολέσαντας τὸ καλὸν παρὰ τοῦ Κυρίου καταβληθὲν σπέρμα, καὶ τὴν αὐτῶν διόρθωσιν ἐπιτραπῆναι παρὰ τοῦ Κυρίου ἐζήτουν αὐτοὶ, τοῦ πρώτου σπέρματος τὴν καθαρότητα ἀποβαλόντες; Πρὸς οὓς ὁ Κύριος οὐκ ἔφη, ὅτι Διὰ τί καὶ ὑμεῖς ἀποβάλλετε τὴν πρώτην ὑμῶν πρὸς τὸν Θεὸν κινηθέντες ἕνωσιν, ἀλλ' ἐνδοῦναι τέως αὐτοῖς, καὶ κατὰ καιρὸν τὸν προσήκοντα τοῦτο ποιεῖν ἐπιτρέπεσθαι αὐτούς; Ἀνθ' ὅτου δὲ, καὶ ὁ Κύριος ἐλεύσεσθαι λέγει μετὰ τῶν ἁγίων ἀγγέλων αὐτοῦ, μὴ ἐχόντων τὴν ἐξαρχῆθεν ἁγιωσύνην; Τοῦ Δεσπότου δὲ δικαιοῦντος, τίς ὁ κατακρινῶν; πῶς δὲ εἴπερ οὐχ ὑπάρχουσιν ἐν τῇ ἰδίᾳ μακαριότητι, ὁ μέγας γράφει Μωϋσῆς περὶ τοῦ τῶν ὅλων Θεοῦ, ὅτι ἐκ δεξιῶν αὐτοῦ ἄγγελοι μετ' αὐτοῦ. Οὐ γάρ ἐστιν, ὡς οἶμαι, ἐπιδοξοτέραν περὶ αὐτῶν ἀφιέναι φωνὴν, τοῖς ἔθνεσι τοὺς τοῦ Θεοῦ ἀγγέλους ἐπιστατεῖν, καὶ γενέσθαι μερίδα Κυρίου τὸν ἐξ Ἰακὼβ λαὸν, εἰς τοσοῦτον ὕψος ἀνάγων αὐτοὺς, ὡς εἰς μερισμὸν ἐλθεῖν μετὰ Κυρίου. Εἰ γὰρ καὶ διὰ τὴν τοῦ λαοῦ δόξαν ὑπερβολικώτερον λέλεκται, ἀλλ' ὅμως δόξαν οὐ τὴν τυχοῦσαν τοῖς ἀγγέλοις περιποιεῖται.","english":"to hear his word, how could anyone suppose that these have been placed outside their own blessedness? Unless someone will say that he does not wish to command them, so that they might return to the perfect blessedness from the beginning; for when commanded, being mighty in strength according to the prophet, they are able to do his word and to hear the voice of his words. For the testimony of the Spirit is without falsehood. But how also did they envy because of those who destroyed the good seed sown by the Lord, and did they themselves seek that their own correction be entrusted to them by the Lord, having cast off the purity of the first seed? To whom the Lord did not say, \"Why do you also cast off your first union with God that was set in motion,\" but rather that for the time being they should yield to them, and at the fitting season they are permitted to do this? For what reason does the Lord also say that he will come with his holy angels, who do not have holiness from the beginning? But if the Master justifies, who is the one who condemns? And how, if indeed they are not in their own blessedness, does the great Moses write concerning the God of all things, that angels are at his right hand with him? For there is not, as I think, a more glorious utterance to be left concerning them—that the angels of God preside over the nations, and that the people from Jacob became the portion of the Lord—raising them to such a height as to come into a division with the Lord. For even if it has been said more hyperbolically because of the glory of the people, nevertheless it procures no ordinary glory for the angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Καὶ ὅτι ἀποστέλλειν εἰς τὸν τόπον αὐτοῦ ὁ Θεὸς τὸν ἄγγελον αὐτοῦ ἐπαγγέλλεται, εἰς τὸ καταπαῦσαι τὸν λαὸν μεμαθήκατε· οὗ τί ἂν ἐντιμότερον γένοιτ' ἄν; Καὶ ὁ μακάριος δὲ Μιχαίας ἐν ὀπτασίᾳ ἑωρακέναι τὸν Θεὸν λέγει, καὶ πᾶσαν τὴν δύναμιν τοῦ οὐρανοῦ παρίστασθαι ἔμπροσθεν αὐτοῦ, καὶ χιλίας χιλιάδας λειτουργοῦντας αὐτῷ ὁ Δανιὴλ θεάσασθαι λέγει, καὶ παρεμβολὴν Θεοῦ ὁ Ἰακὼβ τὴν τῶν ἀγγέλων ὑπάντησιν ὀνομάζει. Καὶ μυρία ἄν τις εὕροι τὴν ἀκροτάτην δόξαν μαρτυρούσης τῆς θείας Γραφῆς ταῖς οὐρανίοις δυνάμεσι. Τοῦ γὰρ Ἀποστόλου δεδοίκαμεν παραθέσθαι φωνὴν, μὴ πάλιν ἔγκλησιν ὑπομείνῃ, ὅτι Πόθεν ταῦτα λαβὼν λέγει; Εἰ δὲ μή γε καὶ αὐτὸς διαῤῥήδην βοᾷ· Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ, καὶ τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ τῶν ἐκλεκτῶν ἀγγέλων. Καὶ ἐν φωνῇ ἀρχαγγέλου φησὶ σημαίνεσθαι τὴν τοῦ Κυρίου παρουσίαν. Περὶ μὲν γάρτοι τῶν Χερουβὶμ, ἢ τῶν Σεραφὶμ, οὐδὲν δυνάμεθα λέγειν, διὰ τὸ μαθεῖν τὸν συγγραφέα παρὰ τοῦ Ἑβραίου· ὅστις καὶ ἔστιν ὁ παρ' αὐτοῦ σημαινόμενος Ἑβραῖος· ὅτι ὁ Υἱὸς καὶ τὸ Πνεῦμα τὸ ἅγιον τούτοις σεμνύνεται. Τίς οὖν ἄρα οὕτω τολμηρὸς, ἵνα τῆς ἰδίας ἀξίας ἀποστάντας, καὶ κατάπτωσιν ὑπομείναντας, ἐπὶ τοσαύτῃ δόξῃ μαρτυρεῖσθαι ὑπὸ τοῦ Πνεύματος ἁγίου;","english":"And you have learned that God promises to send his angel to his place, to give rest to the people; and what could be more honorable than this? And the blessed Micah says that in a vision he saw God, and all the power of heaven standing before him; and Daniel says that he beheld a thousand thousands ministering to him; and Jacob calls the meeting of the angels an encampment of God. And one could find countless testimonies of the divine Scripture attesting the highest glory to the heavenly powers. For we are afraid to set down the voice of the Apostle, lest he again incur accusation, saying, \"From where did he get these things that he says?\" But if not, he himself also cries out plainly: \"I charge you before God, and the Lord Jesus Christ, and the elect angels.\" And he says that the coming of the Lord is signified by the voice of an archangel. For concerning the Cherubim or the Seraphim, we are able to say nothing, because the writer learned it from the Hebrew; who is also the Hebrew signified by him; that the Son and the Holy Spirit are honored by these. Who then is so bold as to say that those who have fallen from their own dignity and undergone a downfall are testified by the Holy Spirit to have such great glory?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Εἰ δὲ δυνατοὶ ἰσχύϊ τυγχάνουσι ποιεῖν τὸ θέλημα τοῦ Θεοῦ, καὶ ζητοῦσιν ἀπολέσθαι τοὺς ἀσεβεῖς διὰ τὴν πρὸς τὸ Θεῖον εὔνοιαν, καὶ ἔμπροσθεν παρίστασθαι, καὶ λειτουργεῖν, καὶ ἐκ δεξιῶν εἶναι Θεοῦ σημαίνονται, τίς ὁ ὑπὲρ ταῦτα φανταζόμενος, καὶ τῆς τοσαύτης ἀξιοπιστίας τὸ μεῖζον ἐννοῶν, μὴ σφόδρα παραπαίων, καὶ τῶν θείων Γραφῶν παρ' οὐδὲν λογιζόμενος τὰς μαρτυρίας; οὐδὲν γὰρ ἡμεῖς ἐπιδοξότερον τούτων ἐννοεῖν δυνάμεθα, μήτιγε αὐτὸν τὸν Θεόν. Ἀλλὰ τὸ μὲν ἅγιον Πνεῦμα ταῦτα καὶ τὰ τοιαῦτα περὶ τῶν οὐρανίων ταγμάτων δεδήλωκεν. Αὐτοὶ δὲ πόθεν μαθόντες, ὅτι τῆς πρώτης μακαριότητος ἀποστάντες εἰς διάφορα τάγματα σωματωθέντες ἀπεμερίσθησαν, λεγέτωσαν. Ἀλλ' ὁ διάβολος, φησὶν, δέδεικται, ὅτι τοιοῦτος μὲν οὐκ ἐκτίσθη, ἐξ ἰδίας δὲ πονηρίας εἰς τοῦτο κατέπεσε. Δῆλον οὖν, ὅτι κἀκεῖνοι ἐξ ἰδίας ἀνδραγαθίας εἰς τοῦτο ἦλθον. Ἀλλ' ἀποκρινέσθωσαν, τί ὄντες ἐξ ἀνδραγαθημάτων ἰδίων πρὸς τοῦτο ἦλθον; κρείττους οὗπέρ εἰσιν, ἢ χείρους; ἀλλὰ πάντως ἐροῦσι, κρείττους, καὶ οὐχ ἁπλῶς κρείττους, ἀλλὰ πολὺ τὸ μέσον ὅσον ὁ προλαβὼν ἐδήλωσε λόγος. Ἀλλ' οὐδεὶς πώποτε ἐπὶ τὸ χεῖρον ἐξ ἀνδραγαθημάτων ἔρχεται. ἀλλὰ πολλοὶ ἐπὶ τὸ κρεῖττον. Εἰ οὖν ἐπὶ τὸ χεῖρον ἦλθον, ὦ βέλτιστοι, ἐξ ἁμαρτιῶν, καὶ οὐκ ἐξ","english":"But if they are mighty in strength to do the will of God, and they seek to destroy the impious out of their good will toward the Divine, and are signified as standing before him, and ministering, and being at the right hand of God, who is the one who imagines things beyond these, and conceives something greater than such great trustworthiness, without being utterly deranged and reckoning the testimonies of the divine Scriptures as nothing? For we are able to conceive nothing more glorious than these things, much less God himself. But the Holy Spirit has made these things and such things as these known concerning the heavenly orders. But let them say from where they learned that, having fallen away from the first blessedness, they were divided, having been embodied into various orders. But the devil, they say, has been shown to have been created not such as this, but to have fallen into this state from his own wickedness. It is clear, then, that those also came to this state from their own virtue. But let them answer: what were they, who came to this from their own virtuous deeds? Better than those they are, or worse? But they will certainly say, better—and not simply better, but by as much as the preceding account has shown. But no one ever comes to the worse from virtuous deeds, but many come to the better. If, then, they came to the worse, O excellent ones, from sins, and not from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ἀνδραγαθημάτων. Εἰ δὲ ἀνδραγαθίας ἔλαβον παρὰ τοῦ ἀγωνοθέτου γέρας, δῆλον ὅτι μείζους οὗπερ ἦσαν γεγόνασιν, οὐκ ἐλάττους. Φίλωνος, ἐκ τοῦ αʹ τῶν ἐν Γενέσει Ζητουμένων. –Πνευματικὴ δὲ ἡ τῶν ἀγγέλων οὐσία. Εἰκάζονται δὲ πολλάκις ἀνθρώπων ἰδέαις, πρὸς τὰς ὑποκειμένας χρείας μεταμορφούμενοι. Ἐκ τοῦ βʹ τῶν αὐτῶν. –Αἱ τοῦ Θεοῦ πᾶσαι δυνάμεις πτεροφυοῦσι τὴν ἄνω πρὸς τὸν Πατέρα ὁδὸν γλιχόμεναί τε καὶ ἐφιέμεναι. ΤΙΤΛ. Ο ʹ. –Περὶ αἱρετικῶν, καὶ τῶν περὶ τὴν πίστιν λογομαχούντων· καὶ ὅτι οὐ χρὴ τὰς συλλαβὰς καὶ τὰ ὀνόματα περισκοπεῖν, ἀλλὰ τὸν νοῦν καὶ τὴν διάνοιαν τῶν δογμάτων, καὶ μὴ ταράττειν τὰ τῆς Ἐκκλησίας θεοπαράδοτα λόγια. Ἐκ τῆς πρὸς Ἐφεσίους ἐπιστολῆς τοῦ ἁγίου Ἰγνατίου τοῦ θεοφόρου. –Τοὺς μερισμοὺς φεύγετε, ὡς ἀρχὴν κακῶν. Εἰώθασί τινες δόλῳ πονηρῷ τὸ ὄνομα Χριστοῦ περιφέρειν, ἄλλα τινὰ πράσσοντες ἀνάξια Θεοῦ, οὓς δεῖ ὑμᾶς ὡς θηρία ἐκκλίνειν. Εἰσὶ γὰρ κύνες λυσσῶντες λαθροδῆκται· οὓς δεῖ ὑμᾶς φυλάσσεσθαι ὄντας δυσθεραπεύτους. Μηδεὶς πλανάσθω. Ἐὰν μή τις ᾖ ἐντὸς τοῦ θυσιαστηρίου, ὑστερεῖται τοῦ ἄρτου τοῦ Θεοῦ. Εἰ γὰρ ἑνὸς καὶ δευτέρου προσευχὴ τοσαύτην ἰσχὺν ἔχει, πόσῳ μᾶλλον ἥ τε τοῦ ἐπισκόπου, καὶ πάσης τῆς Ἐκκλησίας; Ὁ οὖν μὴ ἐρχόμενος ἐπὶ τὸ αὐτὸ, οὗτος ἤδη ὑπερηφανεῖ, καὶ ἑαυτὸν διακρίνει. Γέγραπται δέ· Ὑπερηφάνοις ὁ Θεὸς ἀντιτάσσεται. Μὴ πλανᾶσθε, ἀδελφοί μου· οἰκοφθόροι βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. Εἰ οὖν οἱ κατὰ σάρκα ταῦτα πάσχοντες ἀπέθνησκον, πόσῳ μᾶλλον ἐὰν πίστιν ἐν κακοδιδασκαλίᾳ φθερεῖ, ὑπὲρ ἧς Ἰησοῦς Χριστὸς ἐσταυρώθη;","english":"of valiant deeds. But if they received a prize of valor from the judge of the contest, it is clear that they have become greater than they were, not less. From Philo, from the first book of the Questions on Genesis. —The substance of the angels is spiritual. But they are often likened to human forms, being transformed according to the needs at hand. From the second book of the same. —All the powers of God grow wings for the upward journey to the Father, longing and yearning for it. TITLE 70. —Concerning heretics, and those who wrangle over words concerning the faith; and that one ought not to scrutinize syllables and names, but the mind and understanding of the doctrines, and not to disturb the God-delivered oracles of the Church. From the letter to the Ephesians of Saint Ignatius the God-bearer. —Flee divisions, as the beginning of evils. Some are accustomed with evil deceit to carry about the name of Christ while doing certain things unworthy of God, whom you must shun as wild beasts. For they are rabid dogs, secret biters; whom you must guard against as hard to cure. Let no one be deceived. If anyone is not within the altar, he falls short of the bread of God. For if the prayer of one and a second has such power, how much more both that of the bishop and of the whole Church? He therefore who does not come together to the same place, this man is already proud, and has separated himself. And it is written: God resists the proud. Be not deceived, my brothers: those who corrupt households shall not inherit the kingdom of God. If therefore those who suffer these things according to the flesh died, how much more if one corrupts the faith in evil teaching, for which Jesus Christ was crucified?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Ὅτι οὗτος ῥυπαρὸς γενόμενος, εἰς τὸ πῦρ τὸ ἄσβεστον χωρήσει, ὁμοίως καὶ ὁ ἀκούων αὐτοῦ. Ἐκ τῆς πρὸς Τραλλαεῖς ἐπιστολῆς. –Παρακαλῶ ὑμᾶς, οὐκ ἐγὼ, ἀλλ' ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μόνῃ τῇ Χριστιανικῇ τροφῇ χρῆσθαι· ἀλλοτρίας δὲ βοτάνης ἀπέχεσθαι, ἥτις ἐστὶν αἵρεσις. Καὶ παρεμπλέκουσιν Ἰησοῦν Χριστὸν καταξιοπιστευόμενοι, ὥσπερ θανάσιμον φάρμακον διδόντες μετ' οἰνομέλιτος, ὅπερ ὁ ἀγνοῶν, ἡδέως λαμβάνει, ἐν ἡδονῇ κακῇ τὸ ἀποθανεῖν. Φυλάσσεσθε οὖν τοὺς τοιούτους. Ἐκ τῆς αὐτῆς. –Φεύγετε τὰς κακὰς παραφυάδας, τὰς γεννώσας καρπὸν θανατηφόρον, οὗ ἐὰν γεύσηταί τις παραυτίκα ἀποθνήσκει. Οὗτοι γὰρ οὐκ εἰσὶ φυτεία τοῦ πνεύματος. Ἐκ τῆς πρὸς Φιλαδελφίους ἐπιστολῆς. – Ἀπέχεσθε τῶν κακῶν βοτανῶν, ὧν Χριστὸς Ἰησοῦς γεωργεῖ, διὰ τὸ μὴ εἶναι αὐτοὺς φυτείαν τοῦ Πατρός. Μὴ πλανᾶσθε, ἀδελφοί μου· εἴ τις σχίζοντι ἀκολουθεῖ, βασιλείαν Θεοῦ οὐ κληρονομεῖ. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ δʹ ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Ἀνακρινεῖ δὲ τὸ Θεῖον τοὺς τὰ σχίσματα, κ. τ. ἑ. Τοῦ αὐτοῦ, ἐκ τοῦ δευτέρου. –Ἄμεινον καὶ συμφερέστερον, κ. τ. ἑ. Τοῦ ἁγίου Ἰουλίου ἐπισκόπου Ῥώμης, ἐκ τῆς πρὸς Διονύσιον ἐπιστολῆς. –Τὸ μὲν γὰρ τοῖς δόγμασι διαφωνοῦντας τοῖς ῥήμασι προσποιεῖσθαι συμφωνεῖν, ἀσεβές· τὸ δὲ τοῖς δόγμασι συμφωνοῦντας ἐν τοῖς ῥήμασι διαφέρεσθαι, μάταιον καὶ μωρόν.","english":"That this man, having become filthy, will go into the unquenchable fire, and likewise the one who hears him. From the letter to the Trallians. —I exhort you, not I but the grace of our Lord Jesus Christ, to use only the Christian food, and to abstain from strange herbage, which is heresy. And they weave in Jesus Christ, gaining credence, as though giving a deadly drug with honeyed wine, which the one who does not know it takes pleasantly, and in evil pleasure dies. Guard yourselves, then, against such men. From the same. —Flee the evil offshoots, which bear death-bringing fruit; if anyone tastes it, he dies at once. For these are not a planting of the Spirit. From the letter to the Philadelphians. —Abstain from the evil herbs, which Jesus Christ does not cultivate, because they are not a planting of the Father. Do not be deceived, my brothers; if anyone follows one who divides, he does not inherit the kingdom of God. Of Saint Irenaeus, from the fourth book of the Refutation and Overthrow of the Falsely-Named Knowledge. —But the Deity will examine those who make divisions, etc. Of the same, from the second. —Better and more profitable, etc. Of Saint Julius, bishop of Rome, from the letter to Dionysius. —For to pretend in words to agree with those who disagree in doctrines is impious; but for those who agree in doctrines to differ in words is vain and foolish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Τοῦτο οὖν συμφωνούμενον ἔχοντες, ὅτι Θεὸς ἔνσαρκος ὁ Κύριος, καὶ ἐξ οὐρανοῦ, καὶ ἐκ γῆς, ὁ αὐτὸς τῇ μορφῇ δοῦλος, καὶ τῇ δυνάμει Θεὸς, μενέτωσαν ἐν ὁμονοίᾳ, καὶ μὴ μάτην διαφερέσθωσαν, μηδὲ εἰς τὴν τῶν αἱρετικῶν λογομαχίαν ἐκπιπτέτωσαν. Ταῦτα δὲ οὕτως φρονοῦντες, μενέτωσαν ἐν ἡσυχίᾳ, τὰς περιττὰς ζητήσεις ἐκκλίνοντες, καὶ ῥήματος ἕνεκεν, μὴ διαιρούμενοι, ὁπότε τὰ δόγματα συμφωνεῖται. Τοῦ ἁγίου Ἀμβροσίου τοῦ θαυματουργοῦ, ἐκ τοῦ περὶ σαρκώσεως καὶ πίστεως. –Σιγάτωσαν τοιγαροῦν αἱ περὶ τῶν λόγων μάταιαι ζητήσεις, Ἡ γὰρ τοῦ Θεοῦ βασιλεία οὐκ ἐν πειθοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν ἀποκαλύψει δυνάμεως. Τοῦ αὐτοῦ (Γρηγορίου τοῦ Νύσσης) ἐκ τοῦ περὶ τῆς ἐν Κωνσταντινουπόλει καταστάσεως τοῦ ἁγίου Γρηγορίου. –Ἀφέντες οἱ ἄνθρωποι τὸ κατατρυφᾷν τοῦ Κυρίου, κ. τ. ἑ. Τοῦ αὐτοῦ εἰς τό· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός. –Τί τὸ πιστεύειν ἀφέντες, τεχνολογοῦμεν τὴν πίστιν, καὶ πληροῦμεν τὴν ἐπιθυμίαν τοῦ κοινοῦ δυσμενοῦς; Λογισάμενος γὰρ ὁ διάβολος ὁ κοινὸς τῆς ἀθρωπότητος λυμεὼν, ὅτι γαλήνης ἐν","english":"Having this, then, in agreement, that the Lord is God incarnate, and from heaven, and from earth, the same being a servant in form and God in power, let them remain in concord, and not differ in vain, nor fall into the word-battling of the heretics. And thinking these things thus, let them remain in quiet, avoiding superfluous inquiries, and not being divided for the sake of a word, when the doctrines are agreed upon. Of Saint Ambrose the Wonderworker, from the work On the Incarnation and the Faith. —Let the vain inquiries about words, therefore, be silent, for the kingdom of God is not in persuasive words of human wisdom, but in the revelation of power. Of the same (Gregory of Nyssa), from the work On the Situation in Constantinople of Saint Gregory. —Men, having abandoned the delighting in the Lord, etc. Of the same, on the passage: This is my beloved Son. —What is it to believe, having abandoned it, that we make a craft of the faith, and fulfill the desire of the common enemy? For the devil, the common destroyer of humanity, having reckoned that of the calm in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"ἡμῖν πολιτευομένης, τὰ τῆς εὐσεβείας ἀνθεῖ, τῆς πίστεως δὲ κρατούσης, εὐζωΐα κρατεῖ, φίλοι τε τοῦ Δημιουργοῦ γινόμεθα, ἵνα μὴ ἐπέλθωμεν, ὅθεν ἐκεῖνος ἐξέπεσεν, ὁρᾶτε τί πεποίηκε, καὶ πῶς πανούργως τὸν καθ' ἡμᾶς ἐῤῥαψώδηκε πόλεμον ὁ μηχανοῤῥάφος τῶν κακῶν, καὶ σοφὸς ἐν ἀπάταις, καὶ ποικίλος ἐν ἐπιβουλαῖς, καὶ πλούσιος ἐν τοῖς κακοῖς μηχανήμασι. Παρασκευάζει τινὰς ἐν προσχήματι τῆς εὐσεβείας στρατεύσασθαι κατὰ τῆς πίστεως, καὶ πᾶσι τοῖς εὐσεβέσι δι' αὐτῶν ἄκαιρον φιλονεικίαν, καὶ ψυχοφθόρον ἐνέβαλε πόλεμον, καὶ τῆς Ἐκκλησίας τὰ μέλη κατ' ἀλλήλων ἐστράτευσε. Στρέψωμεν τοίνυν κατὰ τῆς αὐτοῦ κεφαλῆς τοῦτο δὴ τὸ σοφὸν, καὶ τὴν εὐφροσύνην αὐτοῦ μεταβάλωμεν εἰς ὀδύνην, καὶ πένθος ἀπαρηγόρητον. Πενθήσωμεν τὴν εἰρήνην, ἣν ἐκεῖνος μισεῖ. Καταλείψωμεν τὸ ζυγομαχεῖν, καὶ σταθμίζειν τὰς λέξεις τοῦ δόγματος. Παυσώμεθα τοῦ θέλειν εἶναι τῶν διδασκάλων διδάσκαλοι. Μισήσωμεν τὸ λογομαχεῖν ἐπὶ καταστροφῇ τῶν ἀκουόντων. Πιστεύσωμεν ὡς οἱ πατέρες ἡμῶν παραδέδωκαν. Οὐκ ἐσμὲν τῶν πατέρων σοφώτεροι. Οὐκ ἐσμὲν τῶν διδασκάλων ἀκριβέστεροι. Ἐν εἰρήνῃ ἐκάλεσεν ἡμᾶς ὁ Θεὸς, οὐκ ἐν μάχῃ. Ὡς ἐκλήθημεν, οὕτως προσμείνωμεν τῇ μυστικῇ τραπέζῃ, ἐν ᾗ τῶν οὐρανίων μεταλαμβάνομεν. Μὴ γενώμεθα κατὰ ταυτὸν ὁμοτράπεζοι, καὶ ἀλλήλων ἐπίβουλοι· μὴ ἐνταῦθα κοινωνικοὶ, καὶ ἔξω ἐπίβουλοι. Τοῦ ἁγίου Σεραπίωνος, ἐκ τῆς κγʹ ἐπιστολῆς. –Οὐδέποτε αἵρεσις τὴν Ἐκκλησίαν ἐνίκησεν, καὶ κατ' ὀλίγον προελθοῦσα εὐθέως λύεται. Κλήμεντος ἐκ τοῦ ηʹ τῶν Στρωμάτων. –Ἐκδέχεται ἄλλος τόπος καὶ ὄχλος τοὺς ταραχώδεις, κ. τ. ἑ.","english":"While it is lived among us, the things of piety flourish, and while the faith prevails, well-being prevails, and we become friends of the Creator, so that we may not fall where that one fell. See what he has done, and how craftily the weaver of evils has versified against us the war that is our lot, wise in deceits, manifold in plots, rich in evil devices. He prepares certain people under the pretext of piety to wage war against the faith, and through them he has cast an untimely contentiousness and a soul-destroying war upon all the pious, and has set the members of the Church to wage war against one another. Let us therefore turn this, the wise thing, against his own head, and change his gladness into pain and inconsolable mourning. Let us mourn for the peace that he hates. Let us abandon fighting over yokes and weighing the words of doctrine. Let us cease from wanting to be teachers of teachers. Let us hate to battle over words to the ruin of those who hear. Let us believe as our fathers handed down. We are not wiser than the fathers. We are not more exact than the teachers. God called us in peace, not in battle. As we were called, so let us remain at the mystical table, at which we partake of heavenly things. Let us not be at once fellow-guests and plotters against one another; not sharers here and plotters outside. From Saint Serapion, from the twenty-third letter. —No heresy has ever conquered the Church, and advancing little by little it is immediately dissolved. From Clement, from the eighth of the Stromata. —Another place and crowd await the troublemakers, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Φίλωνος, ἐκ τοῦ αʹ τῶν ἐν Ἐξόδῳ Ζητημάτων. –Ὥσπερ οἱ προσπταίσαντες, ἀρτίοις βαίνειν ποσὶν ἀδυνατοῦντες, μακρὰν τοῦ κατὰ τὴν ὁδὸν τέλους ὑστερίζουσι προσκάμνοντες· οὕτω καὶ ἡ ψυχὴ τὴν πρὸς εὐσέβειαν ἄγουσαν ὁδὸν ἀνύειν κωλύεται, προεντυγχάνουσα ταῖς ἀσεβέσιν ἀνοδίαις. Αὗται γάρ εἰσιν ἐμπόδιοι, καὶ προσπταισμάτων αἰτίαι, δι' ὧν χωλαίνων ὁ νοῦς ὑστερίζει τῆς κατὰ φύσιν ὁδοῦ. Ἡ δὲ ὁδός ἐστιν, ἡ ἐπὶ τὸν Πατέρα τῶν ὅλων τελευτῶσα. Τοῦ αὐτοῦ. –Αἱ περὶ τῶν τοῦ Θεοῦ ἀρετῶν ἐναγώνιοι ζητήσεις βελτιοῦσι τὴν διάνοιαν, καὶ ἄθλους ἀθλοῦσιν ἡδίστους ἅμα καὶ ὠφελιμωτάτους, καὶ μάλιστα ὅταν, μὴ ὡς οἱ νῦν τὴν ψευδώνυμον κλῆσιν ὑποδυόμενοι, μέχρι τοῦ δοκεῖν ὑπερμαχοῦσι τῶν δογμάτων, ἀλλὰ πάθει γνησίῳ μετ' ἐπιστήμης ἰχνηλατοῦσιν ἀλήθειαν. Ἐκ τοῦ βʹ τῶν αὐτῶν. –Τὸ ἐμμελὲς, καὶ εὔρυθμον, οὐκ ἐν φωνῇ μᾶλλον ἢ διανοίᾳ ἐπιδείκνυσθαι πειρωμένους, ὁ τοῦ Σοφοῦ λόγος, οὐκ ἐν ῥήμασι, ἀλλ' ἐν τοῖς δηλουμένοις πράγμασιν ἐπιδείκνυσι τὸ κάλλος. Ἐκ τοῦ τελευταίου τῶν ἐν Ἐξόδῳ Ζητημάτων. –Τοὺς ἐντυγχάνοντας τοῖς ἱεροῖς Γράμμασιν οὐ δεῖ συλλαβομαχεῖν, ἀλλὰ πρὸ τῶν ὀνομάτων καὶ ῥημάτων τὴν διάνοιαν σκοπεῖν, καὶ τοὺς καιροὺς, καὶ τόπους, καὶ τρόπους, καθ' οὓς ἕκαστα λέγεται. Πολλάκις γὰρ αἱ αὐταὶ λέξεις ἑτέροις καὶ ἑτέροις πράγμασιν ἐφαρμόζουσιν, καὶ κατὰ τοὐναντίον διαφέρουσαι λέξεις ἐπὶ τοῦ αὐτοῦ τιθέμεναι πράγματος συνᾴδουσιν. Ἐκ τῶν ἐν Γενέσει Ζητημάτων. –Ἀτόπως δρῶσιν, ὅσοι ἐκ μέρους τινὸς κρίνουσι τὸ ὅλον, ἀλλὰ τοὐναντίον ἐκ τοῦ ὅλου τὸ μέρος. Οὕτω γὰρ ἄμεινον καὶ σῶμα καὶ πρᾶγμα δογματίζοιτο ἄν.","english":"From Philo, from the first book of the Questions on Exodus. – Just as those who have stumbled, being unable to walk with sound feet, fall far short of the goal of the road, growing weary, so too the soul is prevented from completing the road that leads to piety, encountering beforehand the impious pathless ways. For these are obstacles and causes of stumbling, through which the mind, limping, falls short of the road according to nature. And the road is the one that ends at the Father of all. From the same author. – The earnest inquiries concerning the virtues of God improve the understanding, and they contend in contests most pleasant and at the same time most beneficial, and especially when, not like those now who put on the falsely-named calling, they fight for the doctrines only up to seeming to do so, but with genuine affection together with knowledge they track down the truth. From the second book of the same. – Those who try to display what is harmonious and well-rhythmed, the word of the Wise One shows, not in the voice more than in the understanding, and displays the beauty not in words but in the things signified. From the last of the Questions on Exodus. – Those who read the sacred Scriptures must not fight over syllables, but before the names and words must consider the meaning, and the times, and places, and manners in which each thing is said. For often the same expressions apply to different things, and conversely, different expressions, when applied to the same thing, are in harmony. From the Questions on Genesis. – They act absurdly, all who judge the whole from some one part, but rather the opposite, the part from the whole. For in this way both a body and a matter would be better judged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Ἔστιν οὖν ἡ θεία νομοθεσία τρόπον τινὰ ζῶον ἡνωμένον, ἣν ὅλην δι' ὅλου χρὴ μεγάλοις ὄμμασι περισκοπεῖν, καὶ τὴν βουλὴν τῆς συμπάσης Γραφῆς ἀκριβῶς καὶ τηλαυγῶς περιαθρεῖν, μὴ κατακόπτοντας τὴν ἁρμονίαν, μηδὲ τὴν ἕνωσιν διαρτῶντας, Ἑτερόμορφα γὰρ καὶ ἑτεροειδῆ φανεῖται, τῆς κοινωνίας στερούμενα. Ἐκ τοῦ δʹ τῶν αὐτῶν. –Νόμος ἔστω κατὰ τῶν τὰ σεμνὰ καὶ θεῖα μὴ σεμνῶς καὶ θεοπρεπῶς ὁρᾷν ἀξιούντων, κόλασιν ἐπιφέρειν ἀορασίας. ΣΤΟΙΧΕΙΟΝ Β. ΤΙΤΛ. Αʹ. –Περὶ βασιλέως· ὅτι ἀλυσιτελὲς τὸ ἐξιέναι τὸν βασιλέα εἰς πόλεμον, καὶ βέλτιον, διὰ μισθοφόρων, καὶ δώρων τοὺς πολεμίους ἀμύνεσθαι, ἢ δι' ἑαυτοῦ. Τοῦ ἁγίου Ἰγνατίου, ἐκ τῆς πρὸς Ἐφεσίους ἐπιστολῆς. – Οὐδέν ἐστιν ἄμεινον εἰρήνης, ἐν ᾗ πᾶς πόλεμος καταργεῖται. ΤΙΤΛ. Βʹ. –Περὶ\n\nβασιλέως χρηστοῦ, καὶ δικαίου, καὶ μισοπονήρου. Παραλειπομ. βʹ. –Εἶπε Ἰωσάφατ πρὸς τὸν λαὸν αὐτοῦ... καὶ ἐγένετο ἡμέρα τρισκαιδεκάτη ἐκλεγόντων τὰ σκύλα, ὅτι πολλὰ ἦν. Σχόλ. Φησὶν ὁ θεῖος Ἀπόστολος· Ὅσα προεγράφη, εἰς τὴν ἡμετέραν διδασκαλίαν προεγράφη. Διὸ ἀναγκαῖόν ἐστι τοῖς τῶν ἁγίων ἐξακολουθοῦσιν ἴχνεσιν, ἐν Κυρίῳ Θεῷ ἡμῶν παρατάττεσθαι τοῖς ὑπεναντίοις, καὶ μὴ μόνον θρασείᾳ καρδίᾳ, ἧς τὸ τέλος ἀδόκιμον. Ψαλμ. κʹ. –Κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεὺς, κ. τ. ἑ. Σχόλ. Ὅρα κἀνταῦθα, πῶς τὸ ἅγιον Πνεῦμα διὰ τοῦ προφήτου ῥυθμίζει τοὺς εὐσεβῶς καὶ ἀσφαλῶς κρατεῖν ἐθέλοντας, τῇ τοῦ Θεοῦ δυνάμει ἐπερείδεσθαι, καὶ ἐν πᾶσιν. Ψαλμ. οαʹ. –Ὁ Θεὸς, τὸ κρῖμα σου τῷ βασιλεῖ δὸς, κ. τ. ἑ. Σχόλ.","english":"The divine legislation is, then, in a manner of speaking, a single living being, which one must survey as a whole with great eyes, and discern precisely and with far-shining clarity the counsel of all Scripture, not cutting its harmony to pieces nor tearing apart its unity; for things will appear of diverse form and diverse shape when they are deprived of fellowship. From the fourth book of the same. – Let it be a law that against those who do not deem it right to look upon the venerable and divine things in a venerable and God-befitting manner, there be brought upon them the punishment of blindness. ELEMENT II. TITLE 1. – Concerning the king: that it is unprofitable for the king to go out to war, and that it is better to ward off the enemies through mercenaries and gifts than through himself. Of Saint Ignatius, from the letter to the Ephesians. – Nothing is better than peace, in which every war is brought to nought. TITLE 2. – Concerning a good and just king, and one who hates wickedness. 2 Chronicles. – Jehoshaphat said to his people... and it came to pass on the thirteenth day, while they were gathering the spoils, that there was much. Note. The divine Apostle says: Whatever was written beforehand was written beforehand for our instruction. Therefore it is necessary for those who follow the footsteps of the saints to array themselves against the adversaries in the Lord our God, and not only with a bold heart, whose end is reprobate. Psalm 20. – O Lord, in your strength the king shall rejoice, etc. Note. Observe here also how the Holy Spirit through the prophet directs those who wish to hold power piously and securely to rest upon the power of God, and in all things. Psalm 71. – O God, give your judgment to the king, etc. Note.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Σκόπει τί ὑποτίθεται ἡ πνευματικὴ διδασκαλία τοῖς καὶ τὰ σκῆπτρα θεόθεν ἐγκεχειρισμένοις. Τοῦ Χρυσοστόμου, ἐκ τοῦ εἰς Κωνσταντῖνον τὸν βασιλέα. – Βασιλεία τῶν ἐπὶ τῆς γῆς πραγμάτων τὰς τραχύτητας ὁμαλίζει. Τοῦ ἁγίου Εἰρηναίου. –Πᾶς βασιλεὺς δίκαιος ἱερατικὴν ἔχει τάξιν. Φίλωνος, ἐκ τοῦ βʹ τῶν ἐν Ἐξόδῳ Ζητημάτων. –Οὐδὲν οὔτε ἡδεῖον, οὔτε σεμνότερον, ἢ Θεῷ δουλεύειν, ὃ καὶ τὴν μεγίστην βασιλείαν ὑπερβάλλει. Καί μοι δοκοῦσιν οἱ πρῶτοι βασιλεῖς ἅμα καὶ ἀρχιερεῖς γενέσθαι, δηλοῦντες ἔργοις, ὅτι χρὴ τοὺς τῶν ἄλλων δεσπόζοντας δουλεύειν τοῖς λατρεύουσι Θεῷ. ΤΙΤΛ. Γʹ. –Περὶ βασιλέως μὴ λίαν θαυμαζομένου. Φίλωνος, ἐκ τοῦ αʹ τῶν ἐν Γενέσει Ζητημάτων. –Τῶν μὲν ἀφρόνων βασιλεὺς οὐδεὶς, κἂν τὸ πάσης γῆς καὶ θαλάσσης ἀνάψηται κράτος· μόνος δὲ ὁ ἀστεῖος καὶ θεοφιλὴς, κἂν τῶν παρασκευῶν καὶ τῶν χορηγιῶν ἀμοιρῇ, δι' ὧν οἱ πολλοὶ κρατύνονται τὰς δυναστείας. Ὥσπερ γὰρ τῷ κυβερνητικῆς, ἢ ἰατρικῆς, ἢ μουσικῆς ἀπείρῳ παρέλκον πρᾶγμα, οἴακες, καὶ φαρμάκων σύνθεσις, καὶ αὐλοὶ, καὶ κιθάραι, διότι μηδενὶ τούτων δύναται χρῆσθαι πρὸς ὃ πέφυκε· κυβερνήτῃ, δὲ, καὶ ἰατρῷ καὶ μουσικῷ λέγοιτ' ἂν ἐφαρμόζειν δεόντως· οὕτως, ἐπειδὴ τέχνη τίς ἐστι βασιλικὴ, καὶ τεχνῶν ἀρίστη, τὸν μὲν ἀνεπιστήμονα χρήσεως ἀνθρώπων ἰδιώτην νομιστέον· βασιλέα δὲ μόνον τὸν ἐπιστήμονα. Τοῦ αὐτοῦ. –Νεότης μετ' ἐξουσίας αὐτοκράτους ὁρμαῖς ἀκαθέκτοις χρωμένη, κακὸν δύσμαχον γίνεται. ΤΙΤΛ. Ιʹ. –Περὶ βοηθείας Θεοῦ· καὶ ὅτι τοῦ Θεοῦ βοηθοῦντος, πᾶσα ἐπιβουλὴ καὶ ἐπανάστασις ἐχθροῦ ἀσθενεῖ, καὶ ὀλίγοι πολλῶν κρατοῦσιν. Γενέσεως.","english":"Consider what the spiritual teaching lays down for those who have also received the scepters from God. From Chrysostom, from his work to Constantine the emperor. – A kingdom smooths out the rough places of the affairs on earth. From Saint Irenaeus. – Every righteous king has a priestly rank. From Philo, from the second book of the Questions on Exodus. – Nothing is sweeter or more august than to serve God, which also surpasses the greatest kingdom. And it seems to me that the first kings were at the same time also high priests, showing by their deeds that those who lord it over others ought to serve those who worship God. TITLE 3. – Concerning a king who is not greatly admired. From Philo, from the first book of the Questions on Genesis. – No fool is a king, even if he kindles to himself the dominion of all earth and sea; but only the noble and God-loving man, even if he lacks the resources and provisions by which the many strengthen their powers. For just as to one inexperienced in the art of steering, or of medicine, or of music, the rudders, and the compounding of drugs, and the flutes, and the lyres are a tedious thing, because he cannot use any of these for the purpose for which they are naturally suited; but they might be said to fit properly a steersman, a physician, and a musician; so, since there is a certain kingly art, and the best of arts, the one ignorant of the use of men must be reckoned a private person; but only the one who knows is a king. From the same. – Youth with the authority of an absolute ruler, using unbridled impulses, becomes a hard-to-fight evil. TITLE 10. – Concerning the help of God; and that when God helps, every plot and uprising of the enemy is weak, and a few prevail over many. Of Genesis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"–Παραγενόμενος δέ τις τῶν ἀνασωθέντων, ἀπήγγειλεν Ἀβρὰμ, ὅτι ᾐχμαλώτευται Λὼτ ὁ ἀδελφὸς αὐτοῦ. Καὶ ἠρίθμησε τοὺς ἰδίους οἰκογενεῖς αὐτοῦ τριακοσίους δέκα καὶ ὀκτὼ, καὶ κατεδίωξεν αὐτοὺς ἕως Χοβὰλ, καὶ ἀπέστρεψε, καὶ πάντα τὰ ὑπάρχοντα αὐτοῦ, καὶ τὸν λαόν. Σχόλ. Ἀβραὰμ ὑπέρμαχον τὸν Θεὸν κτησάμενος, μετὰ τῶν ἰδίων οἰκογενῶν τοὺς τέσσαρας βασιλεῖς εἰς φυγὴν ἔτρεψεν. Παραλειπομ. βʹ. –Ἐβόησεν Ἀσὰ πρὸς Κύριον τὸν Θεὸν αὐτοῦ, καὶ εἶπε· Κύριε, οὐκ ἔστι παρὰ σοὶ σώζειν ἐν πολλοῖς ἢ ἐν ὀλίγοις, οἷς οὐκ ἔστιν ἰσχύς. Βοήθησον ἡμῖν, Κύριε μὴ κατισχυσάτω μετὰ σοῦ ἄνθρωπος. Σχόλ. Ἀσὰ ὁ βασιλεὺς, μετὰ πεντακοσίων ὀγδοήκοντα χιλιάδων ἀντιπαραταξάμενος τοῖς Αἰθίοψιν, ἄρδην πάντας ἀνεῖλεν ὑπὲρ χιλιάδας χιλιάδας ὄντας. ΤΙΤΛ. ΙΑʹ. –Περὶ βαπτίσματος, καὶ τῆς τοῦ θείου λουτροῦ προφητείας. Τοῦ ἁγίου Κυπριανοῦ ἐπισκόπου, ἐκ τῆς πρὸς Φίδωνα ἐπιστολῆς. –Ἐπειδὴ καὶ τοῖς βαρύτερα πεπλημμεληκόσι, καὶ εἰς τὸν Θεὸν πρὸ τῆς χάριτος ἡμαρτηκόσι, μετὰ τὸ πιστεῦσαι ἄφεσις ἁμαρτιῶν αὐτοῖς δέδοται, καὶ ἀπὸ τοῦ βαπτίσματος, καὶ ἀπὸ τῆς χάριτος οὐδεὶς κωλύεται, πόσῳ μᾶλλον οὐκ ὀφείλει κωλύεσθαι τὸ παιδίον, ὅπερ νεωστὶ τεχθὲν, οὐδὲν ἥμαρτεν, εἰ μὴ ὅτι κατὰ τὸν Ἀδὰμ σαρκικῶς γεννηθὲν, τὸν μιασμὸν τοῦ θανάτου τῇ πρώτῃ γεννήσει ἐπεσπάσατο; ὅπερ εἰς μετάληψιν ἀφέσεως ἁμαρτιῶν αὐτοῦ, τούτῳ εὐχερέστερον πρόεισιν, ὅτι ἀφίενται αὐτῷ, οὐ τὰ ἴδια, ἀλλὰ τὰ ἀλλότρια ἁμαρτήματα. ΤΙΤΛ. ΙΒʹ. –Περὶ βεβαίου καὶ ἀβεβαίου ἀνδρός. Τοῦ αὐτοῦ (Φίλωνος) ἐκ τῶν ἐν Γενέσει ζητουμένων.","english":"–But one of those who had escaped came and reported to Abram that Lot his brother had been taken captive. And he numbered his own household-born servants, three hundred and eighteen, and pursued them as far as Hobah, and brought back both him and all his possessions, and the people. Scholion: Abraham, having gained God as his champion, with his own household-born servants put the four kings to flight. From 2 Paralipomenon. –Asa cried out to the Lord his God and said: Lord, there is no saving with you whether in many or in few, for those who have no strength. Help us, Lord; let not man prevail against you. Scholion: Asa the king, having drawn up in battle array with five hundred and eighty thousand against the Ethiopians, utterly destroyed them all, though they were more than thousands of thousands. Title 11. –Concerning baptism, and the prophecy of the divine bath. Of Saint Cyprian the bishop, from his letter to Fidus. –Since even to those who have sinned more grievously, and who sinned against God before grace, after they have believed, forgiveness of sins is given, and no one is hindered from baptism and from grace, how much more ought the infant not to be hindered, who, having been newly born, has sinned nothing, except that, born carnally according to Adam, he has drawn upon himself the defilement of death by his first birth? Which, for his partaking of the forgiveness of his sins, proceeds the more readily for this reason, that there are forgiven him not his own sins but the sins of another. Title 12. –Concerning the steadfast and the unsteadfast man. Of the same (Philo), from the questions on Genesis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"–Ἀνθρώποις τὸ εὐμετάβλητον διὰ τὴν ἐν τοῖς ἐκτὸς ἀβεβαιότητα συμβαίνειν ἀνάγκη. Οὕτω γοῦν φίλους ἑλόμενοι πολλάκις,\n\nκαὶ βραχύν τινα αὐτοῖς διατρίψαντες χρόνον, οὐδὲν ἐγκαλεῖν ἔχοντες, ἀπεστράφημεν ὡσεὶ ἐχθρῶν. ΣΤΟΙΧΕΙΟΝ Γ. ΤΙΤΛ. Ζʹ. –Περὶ τῶν γνωσιμαχούντων, καὶ ἑαυτοὺς καταμεμφομένων. Φίλωνος. –Ὁ μὲν Κάϊν, ἐπειδὴ τὸ μέγεθος τοῦ ἄγους ἠγνόησε, τοῦ μηδέποτε περιπεσεῖν θανάτῳ, τιμωρίας δίδωσιν ἁπλουστέρας. Ὁ δὲ μιμητὴς ἐκείνου, μὴ δυνάμενος εἰς τὴν αὐτὴν ἀπολογίαν τῆς ἀγνοίας καταφυγεῖν, διπλᾶς εἰκότως ὑπομένει δίκας, Διὰ τοῦτο ἐκ δὲ Λάμεχ ἑβδομηκοντάκις ἑπτὰ, διὰ τὴν εἰρημένην αἰτίαν, καθ' ἣν ὁ δεύτερος ἁμαρτὼν, καὶ μὴ σωφρονισθεὶς τῇ τοῦ προηδικηκότος τιμωρίᾳ, τήν τε ἐκείνου παντελῶς ἀναδέχεται ἁπλουστέραν οὖσαν. Καθάπερ ἐν ἀριθμοῖς αἱ μονάδες ἔχουσι καὶ πολυπλασιωτέραν ὁμοιουμένην ταῖς ἐναρίθμοις δεκάσιν, ἦν γνωσιμαχῶν Λάμεχ καθ' ἑαυτοῦ. Τοῦ αὐτοῦ, ἐκ τῶν αὐτῶν. – Τὸ ἐπαισθάνεσθαι τῶν ἐσφαλμένων, καὶ ἑαυτοῦ καταμέμφεσθαι πρὸς δικαίου ἀνδρός. Τὸ δὲ ἀνεπαισθήτως διακεῖσθαι, ἀργαλεώτερα ποιεῖ τῇ ψυχῇ τὰ δεινὰ τοῦ κακοῦ ἀνδρός. ΤΙΤΛ. ΙΖʹ. –Περὶ γυναικὸς ἀνδρείας, καὶ σώφρονος, καὶ συνετῆς. Τοῦ ἁγίου Ἰγνατίου τοῦ Θεοφόρου. –Μόνους ἄνδρας τοὺς ὁμοζύγους εἶναι νομιστέον ταῖς γυναιξὶν, οἷς καὶ ἡνώθησαν κατὰ γνώμην Θεοῦ. Φίλωνος, ἐκ τῶν ἐν Ἐξόδῳ Ζητημάτων. –Λέγεται ὑπὸ φυσικῶν ἀνδρῶν, οὐδὲν ἕτερον εἶναι θῆλυ, ἢ ἀτελὲς ἄρσεν. Τοῦ αὐτοῦ. –Ἀσθενέστεραί τέ πώς εἰσιν αἱ γνῶμαι τῶν γυναικῶν, ἔξω τῶν αἰσθητῶν μηδὲν ἰσχύουσαι νοητὸν καταλαβεῖν. ΤΙΤΛ. ΙΗʹ.","english":"It necessarily happens to humans that they are changeable because of the instability of external things. Thus, then, having chosen friends, often, after spending even a short time with them, having nothing to accuse them of, we have turned away from them as from enemies. CHAPTER 3, TITLE 7. – On those who quarrel with their own judgment and blame themselves. From Philo. – Cain, since he did not know the magnitude of his crime, receives simpler punishments, so that he should never fall into death. But his imitator, unable to flee to the same defense of ignorance, reasonably endures double penalties. Therefore from Lamech seventy times seven, for the reason stated, according to which the second sinner, not corrected by the punishment of the one who had done wrong before, wholly takes upon himself that one's punishment, which is simpler. Just as in numbers the units have also a more multiplied likeness compared to the tens in the same number, which Lamech, quarreling with his own judgment, had against himself. From the same author, from the same work. – To perceive one's errors and to blame oneself belongs to a just man. But to be in a state of insensibility makes the evils of a bad man more grievous to the soul. TITLE 17. – On a brave, temperate, and prudent woman. From Saint Ignatius the God-bearer. – Only men who are yoked together with their wives should be considered as husbands, to whom they were also joined according to the will of God. From Philo, from the Questions in Exodus. – It is said by natural philosophers that the female is nothing other than an imperfect male. From the same author. – The judgments of women are also in some way weaker, since outside of perceptible things they have no strength to grasp anything intelligible. TITLE 18.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"–Περὶ γυναικῶν πονηρῶν, καὶ μοιχαλίδων, καὶ πορνευουσῶν, καὶ πάσης κακίας πληρουσῶν. Εὐσεβίου. – Φίλαυτον γυνὴ καὶ ζηλότυπον οὐ μετρίως, καὶ δεινὸν ἀνδρὸς ἤθη παραλύσαι, καὶ συνεχέσι γοητείαις ὑπάγεσθαι. Μελετήσασα γὰρ θωπείας λόγους, καὶ τὴν ἄλλην ὑπόκρισιν, ὥσπερ ἐπὶ σκηνῆς, ὄψεις καὶ ἀκοὰς ὅταν δελεάσῃ διηπατημένων, ὡς ὑπήκοον τὸν ἡγεμόνα νοῦν φενακίζει. Παῖδες δὲ εἰ γένοιντο, φρονήματος ἀποπλησθεῖσα καὶ παῤῥησίας, ὅσα κατ' εἰρωνείαν πρότερον ὑπούλως ὑπῃνίττετο, ταῦτα ἀπ' εὐτολμηροτέρου θράσους ἐκλαλεῖ, καὶ ἀναισχυντοῦσα βιάζεται πράττειν. ΣΤΟΙΧΕΙΟΝ Δ. ΤΙΤΛ. ΙΒʹ. –Περὶ διορθώσεως βίου κακοῦ ἐπὶ τὸ ἀγαθόν· ὅτι εὐάρεστον καὶ φίλον Θεῷ. Τοῦτο δὲ τελεῖται ἐκ τοῦ μεμνῆσθαι μὲν τῶν ἐσφαλμένων καὶ ἀπομυσάττεσθαι· προσεγγίζειν δὲ πεποθημένως τοῖς ἀξιεπαίνοις καὶ χρηστοῖς. Τοῦ ἁγίου Ἰγνατίου τοῦ Θεοφόρου, ἐκ τῆς πρὸς Ἐφεσίους ἐπιστολῆς. –Ἔσχατοι καιροὶ, ἀδελφοὶ, λοιπὸν αἰσχυνθῶμεν. Φοβηθῶμεν τὴν μακροθυμίαν τοῦ Θεοῦ, μὴ εἰς κρῖμα ἡμῖν γένηται. Ἢ γὰρ τὴν μέλλουσαν ὀργὴν φοβηθῶμεν, ἢ τὴν ἐνεστῶσαν χάριν ἀγαπήσωμεν ἐν τῷ νῦν βίῳ, μόνον ἐν Χριστῷ Ἰησοῦ εὑρεθῶμεν. ΤΙΤΛ. ΚΓʹ. –Περὶ δικαίων· ὅτι περιφρονοῦνται ὑπὸ τῶν ἀδίκων καὶ ἀσεβῶν, καὶ διασύρονται. Τοῦ ἁγίου Μεθοδίου, ἐκ τῶν κατὰ τοῦ Πορφυ ρίου. –Κάλλιστον ταῖς ἀληθείαις, καὶ ἐπαινετὸν κλητέον τοῦτο, κ. τ. ἑ. ΤΙΤΛ. ΚΖʹ. –Περὶ δικαίου καὶ δικαιοσύνης. Διδύμου, εἰς τὸν Ὠσῆε. –Τῇ δικαιοσύνῃ ἀεὶ τὸ ἰσχύειν ἀκολουθεῖ, ὥσπερ τῇ ἀδικίᾳ τὸ ἀσθενεῖν ἕπεται. ΤΙΤΛ. Λʹ. –Περὶ δημιουργίας.","english":"Concerning wicked women, and adulteresses, and fornicatresses, and those who fulfill every kind of evil. From Eusebius. A woman who is self-loving and not moderately jealous is a terrible thing, able to corrupt a man's character and to be led on by continual sorceries. For having practiced flattering words and the rest of her hypocrisy, as on a stage, when she has baited the eyes and ears of those who have been deceived, she cheats the ruling mind as though it were obedient. But if children should be born, filled with pride and boldness, whatever she previously hinted at covertly by way of irony, these things she blurts out with more audacious daring, and shamelessly forces them to be done. ELEMENT 4. TITLE 12. Concerning the correction of a bad life toward the good, that it is well-pleasing and dear to God. And this is accomplished by remembering one's errors and loathing them, and by drawing near with longing to things worthy of praise and good. From Saint Ignatius the God-bearer, from the letter to the Ephesians. These are the last times, brothers; let us be ashamed from now on. Let us fear the long-suffering of God, lest it become a judgment for us. For either let us fear the coming wrath, or let us love the grace that is present in this present life, so that we may be found only in Christ Jesus. TITLE 23. Concerning the righteous, that they are despised by the unjust and impious, and are mocked. From Saint Methodius, from the works against Porphyry. This must be called most beautiful in truth and praiseworthy, etc. TITLE 27. Concerning the righteous man and righteousness. From Didymus, on Hosea. Strength always follows righteousness, just as weakness follows unrighteousness. TITLE 30. Concerning creation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ δʹ ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Περὶ τὸν Θεὸν δύναμις ὁμοῦ καὶ σοφία, κ. τ. ἑ. ΤΙΤΛ. ΛΑʹ. –Περὶ δοξολογίας Θεοῦ. Ἰγνατίου τοῦ Θεοφόρου, πρὸς Ἐφεσίους. – Ὅταν πυκνῶς ἐπὶ τὸ αὐτὸ γίνεσθε, καθαιροῦνται δυνάμεις τοῦ Σατανᾶ, λύεται ὄλεθρος αὐτοῦ ἐν τῇ ὁμονοίᾳ ὑμῶν τῆς πίστεως. Τοῦ ἁγίου Γρηγορίου τοῦ Θαυματουργοῦ, ἐκ τοῦ, Ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ. –Ἡ μὲν εἰς Θεὸν τὸν ὄντως ὄντα τιμὴ, πάντως που καὶ αὐτοῦ τοῦ τιμῶντός ἐστι τιμή· ἡ δὲ εἰς τὸν οὐκ ὄντα Θεὸν τιμὴ, ἐξ ἐναντίας καὶ αὐτοῦ τοῦ τιμῶντος ἐστὶν ἀτιμία. Θεοτίμου. –Καὶ ὄντως μνήμην ἔχειν Θεοῦ, ζωῆς ἐστι μνήμην ἔχειν, ἐπιλελῆσθαι δὲ, γίνεται τὸ τεθνάναι. ΤΙΤΛ. ΛΘʹ. –Περὶ δούλων χρηστῶν. Τοῦ ἁγίου Ἰγνατίου, ἐκ τῆς πρὸς Πολύκαρπον ἐπιστολῆς. –Οἱ δοῦλοι μὴ ἐράτωσαν ἀπὸ κοινοῦ ἐλευθεροῦσθαι, ἀλλ' εἰς δόξαν τοῦ Θεοῦ τὸ πλεῖον δουλευέτωσαν, ἵνα κρείττονος ἐλευθερίας ὑπὸ Θεοῦ τύχωσιν. ΣΤΟΙΧΕΙΟΝ Ε. ΤΙΤΛ. ΜΒʹ. –Περὶ ἐλεημοσύνης, καὶ εὐποιίας εἰς πτωχούς. Τοῦ ἁγίου","english":"Of Saint Irenaeus, from the fourth book of the Refutation and Overthrow of the Falsely-Named Knowledge. — With God are power and wisdom together, etc. TITLE 31. — Concerning the glorification of God. Of Ignatius the God-bearer, to the Ephesians. — When you come together frequently in the same place, the powers of Satan are cast down, and his destruction is loosed in your concord of faith. Of Saint Gregory the Wonder-worker, from the work, That No Idol Is in the World. — The honor paid to God who truly is, is surely in every way also an honor of the one who honors him; but the honor paid to a God who is not, is on the contrary also a dishonor of the one who honors him. Of Theotimus. — And truly to have remembrance of God is to have remembrance of life, but to forget him becomes death. TITLE 39. — Concerning good servants. Of Saint Ignatius, from the epistle to Polycarp. — Let servants not love to be set free at common expense, but let them serve the more for the glory of God, that they may obtain a better freedom from God. ELEMENT 5. TITLE 42. — Concerning almsgiving, and beneficence toward the poor. Of Saint","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Κυρίλλου, ἐκ τοῦ εʹ λόγου τῶν κατὰ Ἰουλιανοῦ. –Τὸ τῆς ἐλεημοσύνης, κ. τ. ἑ. Τοῦ αὐτοῦ, ἐκ τοῦ ιηʹ βιβλίου. –Οὐδὲν οὕτως κεκαθαρμένους ἡμᾶς ποιεῖ, ὡς αἱ τῶν εἰς εὐσέβειαν ἀνδραγαθημάτων λαμπρότητες, καὶ τό γε ἐποικτείρειν τοὺς ἐν ἐνδείᾳ καὶ τῶν ἀναγκαίων σπάνει. Γράφει γάρ που καὶ ὁ Παροιμιαστὴς, ὅτι ἐλεημοσύναις καὶ πίστεσι ἀποκαθαίρονται αἱ ἁμαρτίαι. Ἐκ τοῦ αὐτοῦ. –Πρῶτον καὶ ἄριστον ἀνδραγάθημα τὸ διανεῖμαι τοῖς δεομένοις τὰ ὄντα, καὶ κατευμεγεθῆσαι τῆς ἐκ τοῦ πλούτου τρυφῆς, καὶ κατασωρεῦσαι μᾶλλον ἐν οὐρανοῖς ἐλπίδα τὴν μέλλουσαν· καὶ τῶν προσκαίρων ἀλλάξασθαι τὰ διηνεκῆ, καὶ ἀνελέσθαι τὰ μένοντα τῶν σεσαλευμένων ἐνδοιάσειεν ἂν οὐδεὶς τῶν εὐφρονεῖν εἰωθότων. ΤΙΤΛ. ΜΖʹ. –Περὶ ἐπισκόπων χρηστῶν, καὶ φυλαττόντων ἐντολὰς τοῦ Θεοῦ. Τῆς αὐτῆς (Γενέσεως). – Ἐκτήσατο Ἰωσὴφ πᾶσαν τὴν γῆν τῶν Αἰγυπτίων τῷ Φαραώ χωρὶς τῆς γῆς τῶν ἱερέων μόνον οὐκ ἐκτήσατο Ἰωσήφ. Ἐν δόσει γὰρ ἔδωκε δόματα τοῖς ἱερεῦσι Φαραώ· καὶ ἤσθιον τὴν δόσιν. Σχόλ. Ὅτι οἱ ἱερεῖς τῷ Θεῷ ἀνάκεινται, καὶ αὐτοὶ, καὶ τὰ προσόντα αὐτοῖς πράγματα, καὶ διὰ τοῦτο τὴν γῆν αὐτῶν Φαραὼ οὐκ ἐκτήσατο. Σχόλ. Σκόπει ὅπως καὶ πρὸ νόμου ἀφορολόγητα ἐτύγχανε τὰ προσόντα τοῖς ἱερεῦσι, καὶ τοῦτο ἐν ἐθνικοῖς. Ἐκ τῶν Ἀριθμῶν. –Εἶπε Μωϋσῆς πρὸς Κύριον· Ἐπισκεψάσθω Κύριος ὁ Θεὸς τῶν πνευμάτων, κ. τ. ἑ. Σχόλ. Καταργηθείσης διὰ Ἰησοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν τῆς κατὰ σαρκικὴν συγγένειαν ἱερατείας, ἡ κατὰ μίμησιν τοῦ πνευματηφόρου Ἰησοῦ τοῦ Ναυῆ ἀντεισήχθη διὰ χειροθεσίας ἱερωσύνη, μετὰ τῆς εὐσεβοῦς τῶν ἐκκλησιαστικῶν δογμάτων ἐρωτήσεως.","english":"Of Cyril, from the fifth discourse of the Against Julian. — The matter of almsgiving, etc. Of the same, from the eighteenth book. — Nothing makes us so purified as the splendors of noble deeds done for piety, and especially the showing of mercy to those in want and lacking necessities. For the Proverb-writer also says somewhere that by alms and acts of faith sins are cleansed. From the same. — The first and best noble deed is to distribute one's possessions to those in need, and to rise superior to the luxury that comes from wealth, and rather to heap up in heaven the hope that is to come; and to exchange things temporary for things perpetual, and to take up things that abide in place of things that are shaken — no one accustomed to think soundly would doubt it. TITLE 47. — Concerning good bishops, and those who keep the commandments of God. Of the same (Genesis). — Joseph acquired all the land of the Egyptians for Pharaoh, except only the land of the priests; Joseph did not acquire it. For he gave gifts as a grant to Pharaoh's priests, and they ate the grant. Note. — That the priests are consecrated to God, both they themselves and the property that belongs to them, and for this reason Pharaoh did not acquire their land. Note. — Observe how even before the law the property belonging to priests was exempt from taxation, and this among the Gentiles. From Numbers. — Moses said to the Lord: Let the Lord, the God of spirits, visit, etc. Note. — Since the priesthood according to fleshly kinship was abolished through Jesus Christ our God, the priesthood according to the imitation of the spirit-bearing Jesus the son of Nave was introduced in its place through the laying on of hands, together with the pious inquiry into the ecclesiastical doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Τοῦ ἁγίου Ἰγνατίου τοῦ Θεοφόρου, ἐκ τῆς πρὸς Σμυρναίους ἐπιστολῆς. –Πάντες τῷ ἐπισκόπῳ ἀκολουθεῖτε, ὡς Ἰησοῦς Χριστὸς τῷ Πατρὶ, καὶ τῷ πρεσβυτερίῳ ὡς τοῖς ἀποστόλοις· τοὺς δὲ διακόνους ἐντρέπεσθε, ὡς Θεοῦ ἐντολήν. Μηδεὶς χωρὶς ἐπισκόπου τι πρασσέτω τῶν ἀνηκόντων ἐν Ἐκκλησίᾳ. Βεβαία εὐχαριστία ἡγείσθω ἡ ὑπὸ τοῦ ἐπισκόπου οὖσα, ἢ ᾧ ἐὰν αὐτὸς ἐπιτρέψῃ. Ὅπου ἂν φανῇ ὁ ἐπίσκοπος, ἐκεῖ τὸ πλῆθος, ὥσπερ ὅπου ἐὰν ᾖ Ἰησοῦς Χριστὸς, ἐκεῖ ἡ καθολικὴ Ἐκκλησία. Οὐκ ἐξόν ἐστι χωρὶς ἐπισκόπου, οὔτε βαπτίζειν, οὔτε ἀγάπας ποιεῖν, ἀλλ' ᾧ ἐὰν ἐκεῖνος δοκιμάσῃ, τοῦτο καὶ τῷ Ἰησοῦ Χριστῷ εὐάρεστον, ἵνα ἀσφαλὲς ᾖ καὶ βέβαιον πᾶν ὃ πράσσεται. Εὔλογόν ἐστι λοιπὸν ἀνανῆψαι ἡμᾶς, ὡς καιρὸν ἔχομεν εἰς Θεὸν μετανοεῖν· καλῶς ἔχει, Θεὸν καὶ ἐπίσκοπον εἰδέναι· ὁ τιμῶν ἐπίσκοπον, ὑπὸ Θεοῦ τετίμηται· ὁ λάθρα ἐπισκόπου τι πράσσων, τῷ διαβόλῳ λατρεύει. Ἐκ τῆς πρὸς Πολύκαρπον. –Τῷ ἐπισκόπῳ προσέχετε, ἵνα καὶ ὑμῖν ὁ Θεός. Ἐγὼ ἀντίψυχον τῶν ὑποτασσομένων ἐπισκόπῳ, πρεσβυτερίῳ, διακόνοις· μετ' αὐτῶν μοι τὸ μέρος γένοιτο ἐν Θεῷ. Πρὸς Ἐφεσίους. –Σπουδάσωμεν μὴ ἀντιτάσσεσθαι τῷ ἐπισκόπῳ, ἵνα ὦμεν Θεῷ ὑποτασσόμενοι. Καὶ ὅσον βλέπει τις σιγῶντα ἐπίσκοπον, πλέον αὐτὸν φοβείσθω. Πάντα γὰρ ὃν πέμπει ὁ οἰκοδεσπότης εἰς ἰδίαν οἰκονομίαν, οὕτως δεῖ ὑμᾶς δέχεσθαι, ὡς αὐτὸν τὸν πέμποντα. Τὸν γοῦν ἐπίσκοπον ὡς αὐτὸν τὸν Κύριον δεῖ προσβλέπειν. Τοῦ αὐτοῦ πρὸς Μαγνησίους. –Εἰς τιμὴν Θεοῦ τοῦ θελήσαντος ἡμᾶς πρέπον ἐστὶν ὑπακούειν τῷ ἐπισκόπῳ κατὰ μηδεμίαν ὑπόκρισιν.","english":"Of Saint Ignatius the God-bearer, from the letter to the Smyrnaeans. — All of you, follow the bishop as Jesus Christ follows the Father, and the presbytery as the apostles; and reverence the deacons as the commandment of God. Let no one do anything of the things pertaining to the Church without the bishop. Let that eucharist be considered valid which is under the bishop, or which he himself permits. Wherever the bishop appears, there let the multitude be, just as wherever Jesus Christ is, there is the catholic Church. It is not permitted without the bishop either to baptize or to hold love-feasts; but whatever he approves, this is also well-pleasing to Jesus Christ, so that everything that is done may be safe and sure. It is reasonable, then, for us to recover our senses, while we have time to repent toward God; it is good to know God and the bishop; he who honors the bishop has been honored by God; he who does anything secretly from the bishop serves the devil. From the letter to Polycarp. — Give heed to the bishop, that God may also give heed to you. I am a ransom in place of those who are subject to the bishop, the presbytery, and the deacons; may my portion be with them in God. To the Ephesians. — Let us strive not to oppose the bishop, so that we may be subject to God. And as much as one sees the bishop silent, let him fear him the more. For everyone whom the master of the house sends for his own stewardship, you must receive as the one who sent him. Therefore one must look upon the bishop as the Lord himself. Of the same, to the Magnesians. — For the honor of God, who willed us, it is fitting to obey the bishop without any hypocrisy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Ἐπεὶ οὐχὶ τὸν ἐπίσκοπον τοῦτον τὸν βλεπόμενον πλανᾷ τις, ἀλλὰ τὸν ἀόρατον παραλογίζεται Θεόν. Τῷ δὲ τοιούτῳ οὐ πρὸς σάρκα ὁ λόγος, ἀλλὰ πρὸς Θεὸν τὸν τὰ κρύφια εἰδότα. Πρέπον οὖν ἐστι, μὴ μόνον καλεῖσθαι Χριστιανοὺς, ἀλλὰ καὶ εἶναι· ὥσπερ καί τινες ἐπίσκοπον μὲν καλοῦσιν, χωρὶς δὲ αὐτοῦ πάντα πράσσουσιν. Οἱ τοιοῦτοι οὐκ εὐσυνείδητοί μοι φαίνονται, διὰ τὸ μὴ βεβαίως κατ' ἐντολὴν συναθροίζεσθαι. Ἐκ τῆς αὐτῆς. –Μηδὲν ἔστω ἐν ὑμῖν ὃ δυνήσεται ὑμᾶς μερίσαι, ἀλλ' ἑνώθητε τῷ ἐπισκόπῳ, καὶ τοῖς προκαθημένοις, εἰς τόπον καὶ διδαχὴν ἀφθαρσίας. Ὥσπερ οὖν ὁ Κύριος ἡμῶν ἄνευ τοῦ Πατρὸς οὐδὲν ἐποίησεν, οὔτε δι' ἑαυτοῦ, οὔτε διὰ τῶν ἀποστόλων, οὕτως μηδὲ ὑμεῖς ἄνευ τοῦ ἐπισκόπου μηδὲν πράσσετε, μηδὲ πειράσητε εὔλογόν τι φαίνεσθαι ἰδίᾳ ὑμῖν. Τοῦ αὐτοῦ. –Ὅταν τῷ ἐπισκόπῳ ὑποτάσσησθε, φαίνεσθέ μοι, οὐ κατὰ ἄνθρωπον ζῶντες, ἀλλὰ κατὰ\n\nἸησοῦν Χριστὸν δι' ἡμᾶς ἀποθανόντα. Τοῦ αὐτοῦ. –Τέκνα φωτὸς ἀληθείας, φεύγετε τὸν μερισμὸν καὶ τὰς κακοδιδασκαλίας. Ὅπου δὲ ὁ ποιμήν ἐστι, ἐκεῖ ὡς πρόβατα ἀκολουθεῖτε. Τοῦ αὐτοῦ. –Μάρτυς μου ἐν ᾧ δέδεμαι, ὅτι ἀπὸ σαρκὸς ἀνθρωπίνης οὐκ ἔγνων· τὸ δὲ πνεῦμα ἐκήρυσσε τάδε· Χωρὶς ἐπισκόπου μηδὲν Ποιεῖτε. Τὴν σάρκα ὑμῶν ὡς ναὸν Θεοῦ τηρεῖτε, τὴν ἕνωσιν ἀγαπᾶτε, τοὺς μερισμοὺς φεύγετε· μιμηταὶ γίνεσθε Ἰησοῦ Χριστοῦ, ὡς αὐτὸς τοῦ Πατρὸς αὐτοῦ. Τοῦ ἁγίου Κυρίλλου, ἐκ τοῦ ιζʹ βιβλίου τῶν κατὰ Ἰουλιανοῦ. –Χρὴ τῶν προεστηκότα ἀνεπίπληκτον ἐκμελετᾷν καὶ ἀσκεῖσθαι βίον, καὶ μηδὲν ἔχειν ἀνεπιτήδευτον τῶν ἀρεσκόντων Θεῷ. Ἐκ τοῦ αὐτοῦ.","english":"Since it is not this visible bishop whom one deceives, but the invisible God whom one outwits. And to such a person the word is not addressed to the flesh, but to God who knows hidden things. It is fitting, therefore, not only to be called Christians, but also to be so; just as some call themselves a bishop, yet do everything without him. Such people do not seem to me to be of good conscience, because they do not gather together securely according to the commandment. From the same. — Let nothing be among you that is able to divide you, but be united with the bishop and with those who preside, in a place and teaching of incorruption. Just as our Lord did nothing without the Father, neither through himself nor through the apostles, so do you do nothing without the bishop, nor attempt to appear reasonable in your own eyes. From the same. — When you submit to the bishop, may you appear to me not to live according to man, but according to Jesus Christ who died for us. From the same. — Children of the light of truth, flee division and evil teachings. Where the shepherd is, there follow as sheep. From the same. — My witness is that in which I am bound, that I have not known according to human flesh; but the Spirit proclaimed these things: Do nothing without the bishop. Keep your flesh as a temple of God, love unity, flee divisions; become imitators of Jesus Christ, as he is of his Father. Of Saint Cyril, from the seventeenth book of the Against Julian. — It is necessary that the one who presides cultivate and practice a blameless life, and have nothing unseemly of the things that please God. From the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"–Τοῖς ἡγεῖσθαι λαχοῦσι, καὶ οἷον ἐν μέσῳ κειμένοις, καὶ τῶν ἄλλων ἐπιφανεστέροις, πᾶσά πως ἀνάγκη τῷ τῆς εὐζωΐας καταφαιδρύνεσθαι κάλλει, καὶ ἀπόλεκτον ὡς ἀληθῶς ἐξασκῆσαι βίον, ὥστε καὶ ὑποτύπωσιν αὐτοὺς γενέσθαι τοῖς ὑπὸ χεῖρα κειμένοις, δρῶντας μὲν ἐπιδεικτικῶς ἢ φιλοδόξως οὐδὲν, ὠφελείας δὲ χάριν καὶ ἑτέρος πρόφασιν τὰ καθ' ἑαυτοὺς ποιεῖσθαι σπουδάζοντας. Ἀεὶ γάρ πως τῶν ἐν μέσῳ καὶ ἐπισήμων ὁ βίος ὑπὸ πάντων κρίνεται, καὶ δοκιμάζεται κἂν ἔχοι τὸ ἀνεπίληπτον, οὐκ ἀνόνητόν ἐστι τὸ χρῆμα τοῖς εἰδόσιν αὐτόν. Εἰ δὲ ἀποφέροιτο τοῦ εἰκότος, καὶ διαπίπτοι πρὸς ἃ μὴ θέμις, οὐ πρὸς καλὸν μὲν ἔσται τισὶ, πρὸς ζημίαν δὲ μᾶλλον καὶ βλάβας. Εἰ γὰρ οὐκ οἶδεν ὀρθοποδεῖν καὶ διαβιοῦν ἀστείως ὁ παιδαγωγὸς, ποία ἔσται παρ' αὐτοῦ τοῖς παιδαγωγουμένοις [ὠφέλεια]; Τοῦ ἁγίου Ἀθανασίου, ἐκ τοῦ περὶ ἀνδρείας. – Δεῖ τὸν λειτουργὸν τῆς ἐκκλησίας πρὸ πάντων ἐκτὸς ὀργῆς εἶναι, καὶ μὴ ἐπιπλήττειν, ἀλλὰ παρακαλεῖν. Τοῦ ἁγίου Διονυσίου Ἀλεξανδρείας. –Πρὸς μὲν τοὺς ἀπειθεῖς καὶ βεβήλους, ἀπὸ τῶν ἔξωθεν καὶ τῶν κοινῶν ἐννοιῶν καὶ λογισμῶν τὰς τῶν λόγων ἐπιχειρήσεις ποιούμεθα· ἡμᾶς δὲ αὐτοὺς καὶ ὁμόφρονας ἐκ τῶν θείων λογίων ἐπιστηρίζειν πειρώμεθα. Διδύμου, ἐκ τοῦ Περὶ ἀσωμάτου. –Ἀνύουσι παρὰ διδασκάλου παιδεύσεις τε καὶ προτροπαὶ πρὸς ὠφέλειαν τῶν ἀκροωμένων, οὐχ ὅταν λόγῳ μόνῳ διδάσκῃ ὁ παιδευτὴς, ἀλλὰ καὶ πράξει καταλλήλῳ καὶ συναφεῖ τοῖς ἐπαγγελλομένοις. Πάλιν δεῖ τὸν γνήσιον διδάσκαλον βίον κατάλληλον ἔχειν τοῖς ὑπ' αὐτοῦ νομοθετουμένοις, ἵνα ᾖ τὸ ἔργον αὐτοῦ συνηρμοσμένον τῷ λόγῳ.","english":"For those who have been allotted leadership, and who are placed, as it were, in the middle, and are more conspicuous than others, it is altogether necessary in every way to be made radiant with the beauty of good living, and truly to cultivate a choice life, so that they become a pattern for those placed under their hand, doing nothing for display or love of glory, but eagerly making their own conduct a matter of benefit and an example for others. For always in some way the life of those in the middle and of note is judged by all and tested, and even if it be blameless, the matter is not without profit to those who know him. But if he be carried away from what is fitting, and fall into things unlawful, it will not be for good to some, but rather for loss and harm. For if the guide does not know how to walk uprightly and live decently, what benefit will there be from him for those who are guided? Of Saint Athanasius, from the work On Courage. — The minister of the church must before all things be free from anger, and not to rebuke, but to exhort. Of Saint Dionysius of Alexandria. — Against the disobedient and the profane, we make our arguments from external and common notions and reasonings; but we try to confirm ourselves and those of like mind from the divine oracles. Of Didymus, from the work On the Incorporeal. — Instructions and exhortations from a teacher bring benefit to the hearers, not when the instructor teaches by word only, but also by deed corresponding and joined to what is professed. Again, the genuine teacher must have a life corresponding to the things legislated by him, so that his work may be fitted together with his word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":73,"ref":"p73","source":"Ἐκ τοῦ εἰς τὸν Ἡσαΐαν ιβʹ κεφαλαίου. – «Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ.» Εὐαγγελίζονται δὲ δυνάμει πολλῇ, οἱ μὴ συλλαβὰς μόνας προσφέροντες, ἀλλὰ καὶ τὴν δύναμιν αὐτῶν ἐπιδεικνυόμενοι πρακτικῷ καὶ θεωρητικῷ βίῳ. Τοῦ ἁγίου Ἰουστίνου τοῦ φιλοσόφου καὶ μάρτυρος, ἐκ τοῦ πρὸς Ἕλληνας παραινετικοῦ. – Ἀδύνατον τὰ ὄντως μεγάλα καὶ θεῖα τοὺς μὴ πρότερον παρὰ τῶν εἰδότων μεμαθηκότας, ἢ αὐτοὺς εἰδέναι, ἢ ἑτέρους δύνασθαι διδάσκειν ὀρθῶς. ΣΤΟΙΧΕΙΟΝ Ζ. ΤΙΤΛ. Αʹ. –Περὶ τοῦ ζητεῖν τὸν Θεόν. Θεοτίμου ἐπισκόπου Σκυθοπόλεως, ἐκ τοῦ Ἐὰν προσφέρῃς τὸ δῶρόν σου. –Παρὰ Θεὸν οὐδὲν ἐπίστασθαι δεῖ. Τοῦ αὐτοῦ. –Δεόντως οὕτω τις πρόσεισι τῷ Θεῷ, εἰ τὸ πᾶν αὐτῷ νέμει, παρ' οὗπερ ἔχει τὸ πᾶν λαβὼν, καὶ αὐτὰς τὰς φροντίδας, καὶ ὑπὲρ ὧν αὐταὶ τυγχάνουσιν. Τοῦ αὐτοῦ [ἁγίου Κυρίλλου] ἐκ τοῦ Εἰς παρθενίαν. –Δεῖ ἐξ ὅλης καρδίας ἐπιζητεῖν τὸν Θεόν· τὸ δὲ ἐπιζητεῖν ἐστι τὸ αὐτῷ λατρεύειν, καὶ τὰ αὐτῷ δοκοῦντα κατορθοῦν ἐπιζητεῖσθαι. Τοῖς οὕτω ζητοῦσι τὸν Θεὸν πολλοὶ γίνονται τῆς εὐσεβείας καρποὶ, καὶ τὸ ἐκ τοῦ ἁγίου Πνεύματος ἀνατέλλει φῶς. ΣΤΟΙΧΕΙΟΝ Η. ΤΙΤΛ. Δʹ. –Περὶ ἡμέρας ἐσχάτης, καὶ τοῦ Ἀντιχρίστου. Τοῦ ἁγίου Εἰρηναίου, εἰς τὸ θηρίον τὸ ἐρχόμενον. – ̓Ανακεφαλαίωσις γίνεται πάσης ἀδικίας, κ. τ. ἑ. Ἱππολύτου ἐπισκόπου Ῥώμης περὶ Χριστοῦ, καὶ τοῦ Ἀντιχρίστου. –Ἀλλὰ τούτων ἐν προοιμίᾳ εἰς δόξαν Θεοῦ εἰρημένων, κ. τ. ἑ. πομπεύειν τῷ Διονύσῳ. ΣΤΟΙΧΕΙΟΝ Θ. ΤΙΤΛ. Ζʹ. –Περὶ θείων λογίων. Θεοφίλου ἐπισκόπου Ἀλεξανδρείας.","english":"From the twelfth chapter of the commentary on Isaiah. – \"The Lord will give a word to those who proclaim good tidings with great power.\" But they proclaim good tidings with great power who do not merely offer syllables, but also display their power through the practical and contemplative life. From Saint Justin the Philosopher and Martyr, from the Exhortation to the Greeks. – It is impossible for those who have not first learned from those who know to either know truly great and divine things themselves, or to be able to teach others rightly. ELEMENT Z. TITLE 1. – On seeking God. From Theotimus, bishop of Scythopolis, from the work If You Offer Your Gift. – One must know nothing apart from God. From the same author. – Rightly does one approach God in this way, if one assigns the whole to him, from whom one has received the whole, and even one's very cares, and the things for which those cares exist. From the same author [Saint Cyril], from the work On Virginity. – One must seek God with the whole heart; and to seek is to worship him, and to seek after the things that seem good to him. For those who thus seek God, many fruits of piety arise, and the light from the Holy Spirit dawns. ELEMENT H. TITLE 4. – On the last day, and on the Antichrist. From Saint Irenaeus, on the beast that comes. – There is a recapitulation of all unrighteousness, etc. From Hippolytus, bishop of Rome, on Christ and the Antichrist. – But these things having been said in the preface to the glory of God, etc., to revel in honor of Dionysus. ELEMENT TH. TITLE 7. – On divine oracles. From Theophilus, bishop of Alexandria.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":74,"ref":"p74","source":"–Σφόδρα ὀλίγων τυγχάνει τῶν πάντα τὸν ἑαυτῶν βίον ἀνατεθεικότων τῇ περὶ τὰς θείας Γραφὰς ἐξετάσει, τὸ δύνασθαι λογικώτερον παρακολουθεῖν τοῖς περιεχομένοις δόγμασι, καὶ τῇ βαθυτέρᾳ τῶν Γραφῶν διανοίᾳ. ΤΙΤΛ. Ηʹ. –Περὶ θείων καὶ κατὰ Χριστὸν μυστηρίων. Εἰρηναίου, ἐκ\n\nτοῦ κατὰ αἱρέσεων βιβλίου εʹ. – Τὸ ἀπὸ τῆς κτίσεως ποτήριον, αἷμα ἰδικὸν ὡμολόγησεν, κ. τ. ἑ. Φίλωνος, ἐκ τοῦ δευτέρου τῶν ἐν Γενέσει Ζητημάτων. –Οὐ θέμις τὰ ἱερὰ μυστήρια ἐκλαλεῖν ἀμυήτοις, ἄχρις ἂν καθαρθῶσι τελείᾳ καθάρσει. Ὁ γὰρ ἀνοργίαστος καὶ εὐχερὴς, ἀσώματον καὶ νοητὴν φύσιν ἀκούειν ἢ βλέπειν ἀδυνατῶν, ὑπὸ τῆς φανερᾶς ὄψεως ἀπατηθεὶς μωμηθήσεται. Τὰ ἀμώμητα τοῖς ἀμυήτοις ἐκλαλεῖν μυστήρια, καταλύοντός ἐστι τοὺς θεσμοὺς τῆς ἱερατικῆς τελετῆς. Τοῦ αὐτοῦ. –Ἄτοπον, ἐν μὲν ταῖς πόλεσιν νόμον εἶναι, τοῦ μυστικὰ μυστήρια μὴ ἐξαγγεῖλαι τοῖς ἀμυήτοις, τὰς δὲ ἀληθεῖς τελετὰς, αἳ πρὸς εὐσέβειαν ἄγουσι καὶ ὁσιότητα, εἰς ὦτα μετὰ φλυαρίας ἐκρίπτειν. Οὐ πάντων κοινωνητέον πᾶσιν, οὔτε λόγων, οὔτε πραγμάτων, καὶ μάλιστα ἱερῶν. Δεῖ τοῖς ἐφιεμένοις τῆς μετουσίας τούτων, πρῶτον μὲν, καὶ μέγιστον, καὶ ἀναγκαιότατον πρὸς τὸν ἕνα, καὶ ὄντως ὄντα Θεὸν εὐσέβειαν καὶ ὁσιότητα ἔχειν τὴν ἐπὶ τοῖς ἀγάλμασι, καὶ ξοάνοις, καὶ συνόλως ἀφιδρύμασι, τελεταῖς τε ἀτελέστοις, καὶ μυστηρίοις ἀνοργιάστοις ἀνήνυτον πλάνην ἀπωσαμένοις. Δεύτερον δὲ, καθαρθῆναι τὰς ἁγνευούσας καθάρσεις, κατά τε σῶμα καὶ ψυχὴν, διὰ νόμων πατρίων καὶ ἠθῶν.","english":"It happens to very few of those who have dedicated their entire life to the examination of the divine Scriptures to be able to follow more rationally the doctrines contained in them and the deeper meaning of the Scriptures. TITLE 8. – On the divine mysteries and those according to Christ. Of Irenaeus, from the fifth book of Against Heresies. – The cup from creation he confessed to be his own blood, etc. Of Philo, from the second of the Questions on Genesis. – It is not lawful to divulge the sacred mysteries to the uninitiated, until they have been purified with a perfect purification. For the uninitiated and careless man, being unable to hear or see an incorporeal and intelligible nature, will be deceived by the visible appearance and will be blamed. To divulge the blameless mysteries to the uninitiated is the act of one who abolishes the ordinances of the priestly rite. Of the same. – It is absurd that in the cities there should be a law not to proclaim mystic mysteries to the uninitiated, yet that the true rites, which lead to piety and holiness, should be cast into ears with babble. Not all things are to be shared with all, neither words nor deeds, and especially not sacred things. It is necessary for those who desire participation in these things, first and greatest and most necessary, to have piety and holiness toward the one and truly existing God, having thrust away the endless error concerning statues and carved images and altogether consecrated objects, and uninitiated rites and unperformed mysteries. Second, to be purified with the purifications that purify, both in body and in soul, through the laws and customs of the fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Τρίτον, ἀξιόπιστον τοῦ συνασμενισμοῦ παρασχεῖν ἐνέχυρον, ἵνα μὴ τροφῆς μεταλαβόντες τῆς ἱερᾶς, ἀσώτων μειρακίων τρόπον ὑπὸ κόρου καὶ πλησμονῆς ἐναλλοιωθῶσιν, ἐμπαροινοῦντες οἷς οὐ θέμις. ΣΤΟΙΧΕΙΟΝ Κ. ΤΙΤΛ. Θʹ. –Περὶ κακοποιῶν. Φίλωνος, ἐκ τῶν ἐν Ἐξόδῳ ζητουμένων. – Ἐντὸς φέρει τὸν ὄλεθρον ὁ τῇ κακίᾳ συζῶν, ἐπεὶ σύνοικον ἔχει τὴν ἐπίβουλον καὶ πολέμιον. Ἱκανὸς γὰρ πρὸς τιμωρίαν ἡ τοῦ φαύλου συνείδησις, οἴκοθεν ὡς ἐκ πληγῆς δειλίαν προτείνουσα τῇ ψυχῇ. Τοῦ αὐτοῦ. –Τοῦ φαύλου ὁ βίος ἐπίλυπος καὶ περιδεὴς, καὶ ὅσα κατὰ τὰς αἰσθήσεις ἐνεργεῖ, φόβοις καὶ ὀδύναις ἀνακέκραται. ΤΙΤΛ. Ι ʹ. –Περὶ καρδίας πονηρᾶς, καὶ τῶν λογισμὸν ἄδικον ἐχόντων. Τοῦ ἁγίου Κυρίλλου, ἐκ τοῦ ιζʹ κατὰ Ἰουλιανοῦ. –̓Αρχὴ, καὶ ῥίζα, καὶ οἷον πηγὴ, καὶ γέννησις τῶν ἐν ἡμῖν ἐστι παθῶν ἡ πρὸς κακίαν ὄρεξις, ἐπ' αὐτοῖς καλοῦσα τὸν νοῦν, καὶ καταγοητεύουσα μὲν ἐν ἀρχαῖς, βιαζομένη δὲ καὶ μετὰ τοῦτο, καὶ κατασείουσα, ἀβουλήτως ἔσθ' ὅτε. Καπνοῦ γὰρ δίκην, ἢ ὥσπερ τινὲς ἀτμοὶ τῶν ἐμφύτων ἡδονῶν ἀνίσχουσιν ἐν ὑμῖν τὰς ὀρέξεις· ἀλλ' ὁ μὲν σώφρων νεανίσκος ἐπιτιμᾷ τοῖς κινήμασι, καὶ περαιτέρω προελθεῖν οὐκ ἐᾷ. Ὃ καὶ ἀδρανὲς ὂν ἔτι, τὸ πάθος ἥττηται ῥᾳδίως. Ὁ δέ γε ῥᾴθυμος καὶ κατημελημένος εἰσδέχεται τὰς τῶν ἡδονῶν ἀρχὰς, ὡς ἐννοίας ἔτι ψιλάς· ἐπιτρέψας δὲ προελθεῖν εἰς πλάτος, δυσχερεστάτην εὑρήσει τὴν ἀντίστασιν. Ὁ γὰρ προαλοὺς καὶ προηττημένος, οὐ τῶν ἰδίων ἐστι θελημάτων ἔτι κύριος· ὑποκείσεται δὲ μᾶλλον καθάπερ βαρβάρῳ τῷ νικήσαντι πάθει.","english":"Third, to provide a trustworthy pledge of the shared study, so that having partaken of the sacred food they may not, in the manner of dissolute youths, be changed by surfeit and satiety, behaving insolently in ways that are not lawful. ELEMENT 20. TITLE 9. — Concerning evildoers. From Philo, from the Questions on Exodus. — He who lives with wickedness carries destruction within him, since he has as a housemate one who plots against him and is hostile. For the conscience of the base man is sufficient for punishment, offering cowardice to the soul from within as from a blow. From the same. — The life of the base man is full of grief and exceedingly fearful, and whatever he does through the senses is mixed with fears and pains. TITLE 10. — Concerning an evil heart, and those who hold an unjust thought. From Saint Cyril, from the seventeenth [book] Against Julian. — The beginning, and root, and, as it were, source and generation of the passions within us is the desire for evil, which calls the mind to itself and bewitches it at first, but afterward compels and shakes it, sometimes unwillingly. For like smoke, or as it were certain vapors of innate pleasures, the desires rise up in you; but the temperate young man rebukes the impulses and does not allow them to proceed further. And so the passion, being still weak, is easily defeated. But the easygoing and negligent man admits the beginnings of pleasures, as being still mere thoughts; but having allowed them to proceed to breadth, he will find resistance most difficult. For he who has been caught beforehand and defeated beforehand is no longer master of his own will; but he will be subject rather, as to a barbarian, to the passion that has conquered him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Ἐγκρατείας οὖν ὁ πανάριστος τρόπος, πρῶτός τε καὶ εὐκλεέστατος, τὸ μήτε προήκασθαι τὰς τοῦ πάθους ἀρχὰς, μήτε μὴν ἁλῶναι ταῖς ἐπιθυμίαις. Δευτέρα δὲ μετ' ἐκείνην ἐγκράτεια, καὶ ῥύπου μεστὴ, τὸ ἀπέχεσθαι θέλειν τῶν ἀποτελεσμάτων, προηρωτηκότος τοῦ νοῦ τῆς ἐπιθυμίας, καὶ τοῖς ἐντεῦθεν ἐνομιλήσαντος λογισμοῖς. Ἐπειδὴ καὶ κρεῖττον παρὰ πολὺ τὸ μηδὲ ὅλως ἐν ἀγγείῳ καθεῖ ναι βόρβορον, ἤγουν πειρᾶσθαι καθαίρειν τὸ ἤδη μεμολυσμένον. ΤΙΤΛ. ΚΓʹ. –Περὶ τῶν τοῦ Θεοῦ κριμάτων. Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ῥώμης, ἐκ τῆς βʹ πρὸς Κορινθίους ἐπιστολῆς. –Μὴ ταρασσέτω τὴν καρδίαν ὑμῶν, ὅτι βλέπομεν τοὺς ἀδίκους πλουτοῦντας, καὶ στενοχωρουμένους τοὺς τοῦ Θεοῦ δούλους. Οὐδεὶς γὰρ τῶν δικαίων ταχὺν καρπὸν ἔλαβεν, ἀλλ' ἐκδέχεται αὐτόν. Εἰ γὰρ τὸν μισθὸν τῶν δικαίων ὁ Θεὸς εὐθέως ἀπεδίδου, ἐμπορίαν ἠσκοῦμεν, καὶ οὐκ εὐσέβειαν. Ἐδοκοῦμεν γὰρ εἶναι δίκαιοι, οὐ διὰ τὸ εὐσεβὲς, ἀλλὰ τὸ κερδάλεον διώκοντες. Τοῦ ἁγίου Τίτου, ἐκ τοῦ περὶ Προνοίας. –Οὐκ ἐχρῆν, ὡς ἔοικεν, βατὰ τοῖς πᾶσιν ὑπάρχειν τοῦ Θεοῦ τὰ τεκμήρια, καὶ τὸν ἄῤῥητον καὶ ἀκατάληπτον νοῦν πάντη γνώριμον εἶναι ἀνθρώποις· ὅπου γε καὶ βασιλέως ἀνθρώπου καὶ ἄρχοντός ἐστιν, ὅτι τὰ πλεῖστα τῶν βουλευμάτων κρύπτεται, ὡς καὶ τὸ πραττόμενον ἄδηλον εἶναι, ὅτῳ λόγῳ πράττεται. Οὐ τοίνυν","english":"The most excellent manner of self-control, then, both first and most glorious, is neither to let loose the beginnings of passion nor indeed to be captured by desires. Second after that, and full of filth, is the self-control that wishes to abstain from the outcomes, after the mind has already been assailed beforehand by desire and has conversed with the reasonings that follow from it. Since it is far better not to let filth settle in the vessel at all than to try to cleanse what has already been defiled. TITLE 23. — On the judgments of God. Of Saint Clement, bishop of Rome, from the second letter to the Corinthians. — Let not your heart be troubled, because we see the unjust growing rich and the servants of God being oppressed. For none of the righteous received fruit quickly, but he awaits it. For if God immediately repaid the reward of the righteous, we would be practicing commerce, and not piety. For we would seem to be righteous, not because of what is pious, but pursuing what is profitable. Of Saint Titus, from the work On Providence. — It was not fitting, as it seems, that the proofs of God should be accessible to all, and that the ineffable and incomprehensible mind should be entirely known to humans; seeing that even in the case of a human king and ruler, most of his counsels are hidden, so that even what is being done is unclear—for what reason it is done. Not, therefore,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"θαῦμα, εἰ ἄνθρωποι μὴ χωροῦσιν ὅλως τῆς διοικησίας τοῦ Θεοῦ τὸν λόγον, οἷς ἁρμόττει καὶ δίχα τοῦ πολυπραγμονεῖν ὑπείκειν τε καὶ ἡσυχάζειν, καὶ ἥκιστα ἀνταίρειν κατὰ τῆς ἀῤῥήτου διοικήσεως. Πολλάκις γὰρ οὐδὲ τεχνίτην, εἴτουν οἰκοδομίας, ἢ ναυπηγίας, ἢ χαλκευτικῆς ἔμπειρον, αἰδούμενοι περιεργαζόμεθα, ποιοῦντά γε τὸ οἰκεῖον ἕκαστον· ἀλλὰ τῇ πείρᾳ καταπιστεύσαντες, ἐκδεχόμεθα τὸ ἔργον ἰδεῖν. Ἔστι δὲ καὶ ὅτε σφαλλομένῳ οὐκ ἐπαισθανόμεθα. Τί δ' ἂν εἴποιμι περὶ τῆς ὑπὲρ πάντα νοῦν σοφίας τοῦ Θεοῦ; ὃ προσῆκε, καὶ νοοῦντάς τε καὶ μὴ νοοῦντας ἐκπλήττεσθαί τε καὶ τιμᾷν. Εἰ δέ τις διὰ τὸ μὴ καταλαμβάνειν τὸν λόγον τῶν πλειόνων τῶν πρὸς τοῦ Θεοῦ γινομένων, ἐκπέσοι πρὸς ἀτοπίαν τῆς τοῦ Θεοῦ δόξης, ἀθλιώτατος, καὶ πάλιν ἀνόητος ὁ τοιοῦτος, ὡς αὐτῇ γε τῇ τυφλώσει τῆς ἰδίας διανοίας ὁδηγῷ χρώμενος. ΣΤΟΙΧΕΙΟΝ Μ. ΤΙΤΛ. Ζʹ. –Περὶ μαντευομένων, καὶ οἰωνιζομένων, καὶ κληδονιζομένων· καὶ περὶ τῶν λεγομένων θεῶν, ὅτι ἄθεσμα, καὶ ἐκκήρυκτα, καὶ ἀπηγορευμένα τῇ θείᾳ Γραφῇ, τάδε πάντα, καὶ τὰ ὅμοια. Εὐσεβίου. – Εἰσί τινες καταρώμενοι τοὺς ἀστέρας, ὅτε καὶ κατὰ τοῦ οὐρανοῦ ὀργίζονται, λέγοντες· Οὐαὶ τῷ ἄστρῳ σου. Ἄλλοι λέγουσι· Καλοῦ ἄστρου ἐγεννήθη, διὸ καὶ συναστρεῖ αὐτῷ τὰ πάντα. Οὐαὶ τοῖς ταῦτα λέγουσι. Πολλοὺς οἶδα εὐχομένους εἰς τὸν ἥλιον καὶ σελήνην· καὶ ἱκεσίαν προσφέρουσι τῷ ἡλίῳ λέγοντες, Ἐλέησόν με. Καὶ οὐαὶ τούτοις. Τί ἀφεὶς τὸν ποιητὴν τοῦ ἡλίου τὸν ἥλιον προσκυνεῖς; οὐ δεῖ λατρεύειν τῇ κτίσει παρὰ τὸν κτίσαντα. Γέγραπται γάρ·","english":"It is a wonder that people do not altogether admit the account of God's governance, when it is fitting for them, even without being busybodies, both to submit and to keep quiet, and least of all to set themselves against the ineffable governance. For often we do not even scrutinize a craftsman—whether skilled in building, or shipbuilding, or bronze-working—out of respect, as each does his own work; but trusting to experience, we wait to see the work. And there are times when he errs and we do not perceive it. What then should I say of the wisdom of God that surpasses all understanding, which it is fitting both to marvel at and to honor, whether one understands or does not understand? But if anyone, because he does not grasp the account of the greater part of what is done by God, should fall into a perverse opinion of God's glory, such a one is most wretched, and again senseless, since he uses the very blindness of his own mind as a guide. ELEMENT M. TITLE 7. — Concerning those who divine, and those who take omens from birds, and those who practice cledonism; and concerning the so-called gods, that these things and all similar things are unlawful, and to be banished, and forbidden by divine Scripture. Of Eusebius. — There are some who curse the stars, when they are even angry at heaven, saying: Woe to your star. Others say: He was born under a good star, and therefore everything cooperates with him. Woe to those who say these things. I know many who pray to the sun and moon; and they offer supplication to the sun, saying, Have mercy on me. And woe to these. Why, forsaking the maker of the sun, do you worship the sun? One must not serve the creature instead of the Creator. For it is written:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Ἐπικατάρατος πᾶς ὁ προσκυνῶν τὸν ἥλιον καὶ τὴν σελήνην, καὶ τοὺς ἀστέρας, καὶ εἴ τι ἕτερον ποίημα παρὰ τὸν Ποιητήν. Πολλοὶ φαντα ζόμενοι λέγουσι τὴν σελήνην κατέρχεσθαι. Ὅταν, φησὶν, ἐξαιματοῦται, ἄνθρωπος καταγοητεύσας αὐτὴν καταφέρει. Καὶ οὐαὶ τοῖς ταῦτα λέγουσι. Τίς ἠδυνήθη καταγοητεῦσαι οὐρανόν; ἠβουλήθη Σίμων ὁ μάγος, ἀλλὰ πεσὼν διεῤῥάγη. Οὐδεὶς γὰρ δύναται, οὐ μικρὸν, οὐ μέγα σαλεῦσαι ἄστρον οὐρανοῦ, ἃ ὁ Θεὸς τῇ ἰδίᾳ δυνάμει ἐθεμελίωσε. Πάλιν δὲ λέγουσιν, ὅτι νεφέλας καὶ ὑετοὺς παράγουσι γόητες ἄνθρωποι, καὶ τοῦτο ματαιολογοῦσι. Τίς ἀνθρώπων δύναται πρόσταγμα Θεοῦ ἀποστρέψαι γοητείᾳ; τὰ γὰρ νέφη κατὰ πρόσταξιν Θεοῦ ἐκχέουσι τὸν ὑετὸν ἐπὶ τῆς γῆς. ΤΙΤΛ. ΙΓʹ. –Περὶ μετανοίας καὶ ἐξομολογήσεως. Τοῦ ἁγίου Μεθοδίου, κατὰ Πορφυρίου. –Μετάνοια τότε ἁμαρτήματος παντὸς γίνεται ἀπαλειπτικὴ, κ. τ. ἑ. ΤΙΤΛ. ΙΖʹ. –Περὶ μοναχῶν παλιμβόλων, καὶ παλινδρομούντων εἰς κακίαν. Φίλωνος, ἐκ τῶν ἐν Ἐξόδῳ Ζητημάτων. – Ἐνίοις ἀψίκορος ἐγγίνεται λογισμὸς, οἱ πρὸς ὀλίγον ἀναπτεροφορηθέντες, αὐτίκα ὑπενόστησαν, οὐκ ἀναπτάντες μᾶλλον, ἢ ὑποσυρέντες εἰς Ταρτάρου, φησὶν, ἐσχατιάς. Εὐδαίμονες δὲ οἱ μὴ παλινδρομοῦντες. Τοῦ αὐτοῦ. –Ἤδη τινὲς ἀψίκοροι γευσάμενοι καλοκαγαθίας, καὶ ἐλπίδα παρασχόντες ὑγείας, εἰς τὴν αὐτὴν ἐπανέστρεψαν νόσον. ΣΤΟΙΧΕΙΟΝ Ο. ΤΙΤΛ. Αʹ. –Περὶ οἴκου καὶ οἰκειακῆς καταστά σεως· καὶ ὅτι οὐ καλὸν ἀλλοτρίοις σχολάζειν, καὶ ἀκροᾶσθαι ἀλλότρια. Διονυσίου ἐπισκόπου Ἀλεξανδρείας. – Καταγέλαστον ἀνθρώπῳ τῷ τῶν ἰδίων ἀφειδήσαντι, παιδεύειν ἐπιχειρεῖν τοὺς ξένους. ΤΙΤΛ. Ηʹ.","english":"Cursed is everyone who worships the sun and the moon and the stars, and any other created thing besides the Creator. Many, imagining things, say that the moon comes down. When, they say, it is blood-red, a man who has bewitched it brings it down. And woe to those who say these things. Who has been able to bewitch heaven? Simon the magician wished to, but he fell and was burst asunder. For no one is able to shake, neither small nor great, a star of heaven, which God has established by his own power. Again they say that sorcerers cause clouds and rains, and in this they talk nonsense. Who among men is able by sorcery to turn aside the command of God? For the clouds pour out rain upon the earth according to the command of God. TITLE 13. — On repentance and confession. Of Saint Methodius, against Porphyry. — Repentance then becomes the eraser of every sin, etc. TITLE 17. — On monks who are fickle and turn back to evil. Of Philo, from the Questions on Exodus. — In some a fickle thought arises; they who for a little while were borne aloft on wings straightway returned back, not so much flying up as dragged down, as he says, to the furthest bounds of Tartarus. But blessed are those who do not turn back. Of the same. — Already some fickle persons, having tasted of virtue and given hope of health, returned to the same disease. ELEMENT O. TITLE 1. — On the house and domestic order; and that it is not good to busy oneself with others' affairs and to listen to others' matters. Of Dionysius, bishop of Alexandria. — It is ridiculous for a man who has neglected his own affairs to attempt to instruct strangers. TITLE 8.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"–Περὶ τῶν τοὺς ὅρκους ἀθετούντων. Τοῦ αὐτοῦ, ἐκ τῶν ἐν Γενέσει Ζητημάτων. – Τὸ ἐπιορκεῖν, ἀνόσιον καὶ ἀλυσιτελέστατον. ΤΙΤΛ. ΙΘʹ. –Περὶ ὀνόματος Θεοῦ. Φίλωνος, ἐκ τῶν ἐν Ἐξόδῳ Ζητημάτων. – Τὸ Κύριος ὄνομα, καθὸ ἄρχει καὶ ἡγεμονεύει, δυναστείᾳ κράτους αὐτεξουσίου χρώμενος· τὸ δὲ Θεὸς, καθὸ ἀγαθότητι καὶ χρηστότητι. Ὁ Θεὸς γὰρ ἀγαθός ἐστι τοῦ αἰτίου ὄνομα. Τί θαυμαστὸν, εἰ τὸ ὂν ἀνθρώποις ἀκατονόμαστον, ὁπότε καὶ ὁ ἐν ἑκάστῳ νοῦς ἄγνωστος ἡμῖν; Τίς γὰρ ψυχῆς οὐσίαν εἶδεν; Οὐχ ὁρᾷς, ὅ τι φιλοπευστοῦντι τῷ προφήτῃ, τοῖς περὶ τοῦ ὀνόματος αὐτοῦ ζητοῦσιν ἀποκριτέον φησὶν, Ἐγώ εἰμι ὁ ὤν; εἷς ὢν, τὸ εἶναι πέφυκα, οὐ λέγεσθαι. Περὶ δὲ τοῦ μηδενὶ δεδηλῶσθαι τὸ ὄνομα αὐτοῦ Κύριον· Ὤφθην, φησὶ, πρὸς Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, Θεὸς ὢν αὐτῶν, καὶ τὸ ὄνομά μου Κύριον οὐκ ἐδήλωσα αὐτοῖς. Οὕτω καὶ Ἰακὼβ μετὰ τὴν πάλην μαθεῖν ἐθέλων, ἤκουσεν· Ἵνα τί\n\nἐρωτᾷς τὸ ὄνομά μου; Ἀπόχρη γὰρ ὠφελεῖσθαι τὰς ἐμὰς εὐφημήσεις. Τοῦ ἁγίου Ἀμφιλοχίου ἐπισκόπου Ἰκονίου. – Θεὸς λέγεται, διὰ τὸ τεθεικέναι πάντα τῇ ἑαυτοῦ ἐξουσίᾳ καὶ ἀσφαλείᾳ, καὶ διὰ τὸ θέειν, ὅπερ ἐστὶ τρέχειν, καὶ κινεῖν, καὶ κυβερνᾷν, καὶ ζωογονεῖν τὰ πάντα. Ἐκ τοῦ μαρτυρολογίου τοῦ ἁγίου Βαβυλᾶ. – Νουμεριανὸς εἶπε· Τί ἐστι Θεός; αὐτὴν τὴν προσηγορίαν εἰπέ μοι, τί ἑρμηνεύεται; Βαβυλὰς εἶπε· Θεοῦ ὄνομα μὴ ζήτει· οὐ γὰρ εὑρήσεις. Πᾶν γὰρ τὸ ὀνομαζόμενον ὑπὸ τοῦ κρείττονος ὀνομάζεται, ἵνα τὸ μὲν καλῇ, τὸ δὲ ὑπακούῃ. Τίς οὖν ὁ ὀνομάσας Θεόν; Θεὸς οὐκ ὄνομα, ἀλλὰ δόξα περὶ Θεοῦ. ΣΤΟΙΧΕΙΟΝ Π. ΤΙΤΛ. ΚΕʹ. –Περὶ πίστεως καὶ εὐσεβείας εἰς Θεόν.","english":"Concerning those who break oaths. From the same author, from the Questions on Genesis. To swear falsely is impious and most unprofitable. TITLE 19. Concerning the name of God. From Philo, from the Questions on Exodus. The name Lord, insofar as he rules and governs, exercising the power of self-determined might; but God, insofar as by goodness and kindness. For God is good—the name of the cause. What wonder if the Existent is unnameable by men, when even the mind within each one is unknown to us? For who has seen the essence of the soul? Do you not see that to the prophet, when he inquired eagerly, he says it must be answered to those asking about his name, I am he who is? Being one, I am by nature to be, not to be spoken. And concerning his name Lord not having been made known to anyone: I appeared, he says, to Abraham, and Isaac, and Jacob, being their God, and my name Lord I did not make known to them. So also Jacob, after the wrestling, wishing to learn, heard: Why do you ask my name? For it is enough to be benefited by my praises. Of Saint Amphilochius, bishop of Iconium. He is called God because he has placed all things under his own authority and security, and because of running, which is to run, and to move, and to govern, and to give life to all things. From the martyrology of Saint Babylas. Numerian said: What is God? Tell me the appellation itself, what does it mean? Babylas said: Do not seek the name of God, for you will not find it. For everything that is named is named by the superior, so that the one may call and the other obey. Who then is the one who named God? God is not a name, but glory concerning God. ELEMENT 2. TITLE 25. Concerning faith and piety toward God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Τοῦ ἁγίου ἱερομάρτυρος Ἰγνατίου τοῦ Θεοφόρου, ἐκ τῆς πρὸς Ἐφεσίους αὐτοῦ ἐπιστολῆς. –Οὐδὲν λανθάνει ὑμᾶς, ἐὰν εἰς Χριστὸν Ἰησοῦν ἔχητε τὴν πίστιν, καὶ τὴν ἀγάπην, ἥτις ἐστὶν ἀρχὴ ζωῆς καὶ τέλος. Ἀρχὴ μὲν ἡ πίστις· τέλος δὲ ἡ ἀγάπη. Τὰ δὲ δύο ἐν ἑνότητι γινόμενα, Θεός ἐστι· τὰ δὲ ἄλλα πάντα εἰς καλοκαγαθίαν ἀκόλουθά εἰσιν. Οὐδεὶς πίστιν ἐπαγγελλόμενος ἔχειν, ἁμαρτάνει. Οὐδεὶς ἀγάπην κεκτημένος μισεῖ. Φανερὸν τὸ δένδρον ἀπὸ τοῦ καρποῦ αὐτοῦ. Οὕτως οἱ ἐπαγγελλόμενοι Χριστοῦ εἶναι, δι' ὧν πράσσουσιν ὀφθήσονται. Οὐ γὰρ νῦν ἐπαγγελίας τὸ ἔργον, ἀλλὰ δυνάμει πίστεως, ἐάν τις εὑρεθῇ εἰς τέλος. Τοῦ αὐτοῦ. –Ἡ πίστις ἡμῶν ἀναγωγεὺς ἡμῶν· ἡ δὲ ἀγάπη, ὁδὸς ἡ ἄνω φέρουσα πρὸς Θεόν. Ἐκ τῆς πρὸς Μαγνησίους τοῦ αὐτοῦ ἐπιστολῆς. –Μάθωμεν κατὰ Χριστιανισμὸν ζῇν. Ὅστις γὰρ ἄλλῳ ὀνόματι καλεῖται πλεῖον τούτου, οὐκ ἔστι τοῦ Θεοῦ. Τοῦ Εἰρηναίου, ἐκ τοῦ δʹ ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Ὥσπερ οἱ βλέποντες τὸ φῶς, ἐντός εἰσι τοῦ φωτός, κ. τ. ἑ. Τοῦ ἁγίου Τίτου ἐπισκόπου Βοστρῶν. –Ῥητέον τοίνυν ὅτι παρήχθη πρὸς τοῦ δημιουργήσαντος ὁ ἄνθρωπος εἰς βίον, ἐμπορευόμενος ἕτερον οὐδὲν, ἢ μόνον εὐσέβειάν τε καὶ ἀρετήν. Ταῦτα γὰρ κτησάμενος, καλῶς ἂν διανήξαιτο τόνδε τὸν βίον. Ἀμελήσας δὲ τούτων, χαλεπῶς ἂν διαβαπτισθείη πλανώμενος. Τοῦ αὐτοῦ, ἐκ τοῦ δʹ λόγου. –Ἔστιν ἡ κατὰ Θεὸν πίστις γνῶσις Θεοῦ, διά τε τῆς ὁρωμένης δημιουργίας, καὶ τῶν φυσικῶν ἐννοιῶν μετ' εὐνοίας καὶ ἀγάπης τῆς πρὸς αὐτὸν κατ' ἐπιστήμην ἀρετῆς καὶ κακίας εὐαρεστοῦσα Θεῷ. Ἀντιπάτρου ἐπισκόπου.","english":"From Saint Ignatius the God-bearer, hieromartyr, from his letter to the Ephesians. Nothing escapes you, if you hold the faith in Christ Jesus, and the love, which is the beginning of life and the end. The beginning is faith; the end is love. And the two, when they come to be in unity, are God; and all other things follow unto nobility and goodness. No one who professes to have faith sins. No one who has acquired love hates. The tree is evident from its fruit. So those who profess to be Christ's will be seen by what they do. For the work is not now a matter of profession, but in the power of faith, if one is found faithful to the end. From the same author. Our faith is our guide upward; and love is the road that leads above to God. From his letter to the Magnesians. Let us learn to live according to Christianity. For whoever is called by another name besides this, is not of God. From Irenaeus, from the fourth book of the Refutation and Overthrow of the Falsely Named Knowledge. Just as those who see the light are within the light, and so on. From Saint Titus, bishop of Bostra. It must be said, then, that man was brought into life by the Creator, trading in nothing else but only piety and virtue. For having acquired these, he would well sail through this life. But having neglected these, he would be sorely plunged and drowned, wandering astray. From the same author, from the fourth discourse. The faith according to God is knowledge of God, through both the visible creation and natural conceptions, together with goodwill and love toward him, by the knowledge of virtue and vice, pleasing to God. From Antipater the bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"–Πίστις, ᾗ μόνῃ δέδοται Θεὸν εἰδέναι. Μεθοδίου, ἐκ τοῦ κατὰ Πορφυρίου. –Ἡμέτερον μὲν ὄντως ἐστὶ κακὸν, κ. τ. ἑ. Θεοτίμου. –Παρὰ τὸν Θεὸν οὐδὲν ἐπίστασθαι δεῖ. Σευηριανοῦ ἐπισκόπου Γαβάλων, ἐκ τοῦ κατὰ τῶν αἱρετικῶν. –Οὐχ ὁ παντὶ πιστεύων πιστὸς λέγεται, ἀλλ' ὁ Θεῷ πιστεύων, μόνος πιστὸς καὶ ἔστι, καὶ λέγεται. Κατάλιπε ζητήσεις, καὶ ἄσπασαι πίστιν· πίστις τὰ πάντα φωτίζει. Πάντα πίστις ἁγιάζει· πίστις Πνεύματος ἁγίου καταξιοῖ τὸν ἔχοντα· Στέφανος γὰρ πλήρης πίστεως. Εἰ μὴ προέδραμεν ἡ πίστις, δύναμις οὐκ ἠκολούθει τῷ ἁγίῳ. Ὅπου πίστις, ἐκεῖ ἀκολουθεῖ δύναμις, ἐκεῖ τὸ Πνεῦμα τὸ ἅγιον κατοικεῖ· ὅπου ἀπιστία, ἐκεῖ ἀσθένεια, ἐκεῖ τὸ πονηρὸν πνεῦμα. Ἀρχὴ τῶν ἀγαθῶν, πίστις· πηγὴ τῶν ἀγαθῶν, ἡ ἐπὶ Θεὸν πίστις. Λάβωμεν τὸ ὅπλον τῆς σωτηρίας. Λέγουσι γὰρ οἱ τῇ ἀληθείᾳ καὶ πίστει ἀντιπίπτοντες, ὅτι τὸ ἀλόγιστον αὐτῆς βλαβερὸν, κἂν μὴ ἐξητασμένος ᾖ λογισμὸς συνημμένος, ἡ πίστις οὐδαμῶς κέρδος φέρει τῷ πιστεύοντι. Ὅρα μοι τὰ σκολιὰ ῥήματα. Ὅρα μοι τῶν πικρῶν ὄφεων τὰς ποικιλίας. Ἀλλ' οὐ δεῖ ταράττεσθαι. Ἐκεῖνο γὰρ, ἀδελφοὶ, εἰδέναι χρὴ, ὅτι οὐκ εἰδέναι πολλοὶ τρόποι. Δύναταί τις εἰδέναι, ὅτι ἔστι Θεός· τὸ πῶς δέ ἐστιν, οὐκ οἶδεν· ἐπεὶ καὶ ἐφ' ἡμῶν τῶν ἀνθρώπων πολλαὶ τῆς γνώσεως ὁδοί. Οἶδα τόνδε τὸν ἄνθρωπον ἐν τῇδε τῇ πόλει διάγοντα. Οὐ μὲν οἶδα καὶ ποίαν ἐργασίαν μετέρχεται. Οἶδα ἕτερον τήνδε μετιόντα τὴν ἐργασίαν. Οὐ μὲν οἶδα καὶ πόθεν φέρει τὸ γένος· καὶ μέρει μὲν γινώσκω, μέρει δὲ ἀγνοῶ, καὶ οὐ πάντως, οὔτε μερικὴ γνῶσις ὁλόκληρον εἰσάγει γνῶσιν·","english":"–Faith, by which alone it has been granted to know God. From Methodius, from his work Against Porphyry. –Ours is truly a evil, etc. From Theotimus. –One must not know anything beyond God. From Severian, bishop of Gabala, from his work Against the Heretics. –Not the one who believes everyone is called faithful, but the one who believes in God alone is, and is called, faithful. Leave off questionings, and embrace faith; faith illumines all things. Faith sanctifies all things; faith makes the one who has it worthy of the Holy Spirit; for Stephen was full of faith. If faith had not gone before, power would not have followed the saint. Where faith is, there power follows, there the Holy Spirit dwells; where unbelief is, there is weakness, there the evil spirit. The beginning of good things is faith; the fountain of good things is faith in God. Let us take up the weapon of salvation. For those who oppose the truth and the faith say that its unreasonableness is harmful, and that unless a reasoned argument accompanies it in examined fashion, faith brings no profit at all to the believer. Look at the crooked words. Look at the manifold varieties of the bitter serpents. But one must not be disturbed. For that, brothers, one must know, that there are many ways of not knowing. A person can know that God exists; but how he exists, he does not know; since even in our case, we humans, there are many roads of knowledge. I know that this man dwells in this city. But I do not know what trade he follows. I know another who follows this trade. But I do not know from where he derives his lineage; and in part I know, in part I am ignorant, and not altogether, nor does partial knowledge introduce complete knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"οὔτε τὸ μὴ κατὰ πάντα γινώσκειν, τὴν μερικὴν ἀναιρεῖ. Τί οὖν; Οἶδα τὸν Θεὸν ὅτι ἀγαθός ἐστιν, ὅτι ἔστιν, ὅτι ἀθάνατός ἐστιν, ὅτι ἄφθαρτός ἐστιν, ὅτι ἀπερινόητος, ὅτι ἀκατάληπτος, ὅτι ἀναλλοίωτος. Ταῦτα πάντα οἶδα καὶ εἰδὼς προσκυνῶ. Τὸ δὲ πῶς ἐστιν οὐκ οἶδα,\n\nοὐδὲ ἐδιδάχθην πολυπραγμονεῖν. Ἀλλ' ὅρα τί φησι πάλιν ὁ ἐχθρὸς τῆς ἀληθείας. Μὴ γὰρ ἀργῶς ἡμῖν ἔδωκεν ὁ Θεὸς λογισμούς· μὴ ἁπλῶς εἰλήφαμεν τοῦ νοῦ τὸ κριτήριον· δεῖ καὶ λογισμοῖς ἐρευνᾷν τὴν πίστιν, καὶ μὴ ἀνεξέταστον εἶναι τὴν εὐσέβειαν. Ἀπάγγειλον οὖν μοι λογισμῶν ἀκολουθίᾳ χρησάμενος, πῶς ἕστηκεν ὁ οὐρανὸς εἰς τοσοῦτον ὕψος κοιλαινόμενον ἄπειρον, καὶ μηδὲν ἐν τοσαύτῃ περιγραφῇ τὸ ὑπερεῖδον ἔχων ἐν τίνι βαστάζεται; Τίνες αἱ κρηπίδες ἐφ' ὧν ἐστήρικται; πῶς ἐν τοσούτῳ χρόνῳ οὐ λύεται τῷ κάλλει, οὐδὲ ἀφανίζεται ἡ ἁρμονία; Δεῖξον τοὺς βαστάζοντας κίονας. Τί δὲ ἐρῶ περὶ οὐρανοῦ, καὶ οὐ περὶ γῆς τὴν κατάστασιν; Ὅτι μὲν γὰρ ἐπὶ ὑδάτων τεθεμελίωται, τοῦτο κἀγὼ παρέλαβον, καὶ αὐτὸς ὁμολογεῖς· πῶς δὲ καὶ ἐπὶ τῶν ὑδάτων ἐστηρίχθη, τοῦτο ἑρμήνευσον, καὶ μὴ ἁπλῶς ἀκολουθήσῃς τῷ λόγῳ, ἀλλὰ λογισμὸν ἀπόδος τῶν ζητουμένων. Ἀλλ' ὅταν περὶ ταῦτα ἀπορήσωμεν, ἔχομεν ἀληθῆ καὶ εὐσεβῆ τῶν ἀπορουμένων λύσιν, ἣν ὁ μακάριος Δαβὶδ ἐμελῴδησε, λέγων, ὅτι Εὐθὴς ὁ λόγος τοῦ Κυρίου, καὶ πάντα τὰ ἔργα αὐτοῦ ἐν πίστει. Τὰ ἔργα ἄνευ πίστεως οὐκ ἔστι καταλαβεῖν, καὶ Θεὸν ἄνευ πίστεως θέλεις εὑρεῖν; Ἀλλὰ τοὺς ἐχθροὺς τῆς ἀληθείας ἀφέντες ἡμεῖς, τὴν ὑγιῆ καὶ ἀσφαλῆ τῆς πίστεως ὁδὸν ὁδεύσωμεν, πειθόμενοι τῷ λέγοντι Θεῷ·","english":"Nor does not knowing everything destroy partial knowledge. What then? I know that God is good, that he exists, that he is immortal, that he is incorruptible, that he is incomprehensible, that he is beyond understanding, that he is unchangeable. All these things I know, and knowing them I worship. But how he exists I do not know, nor was I taught to be a busybody about it. But see what the enemy of truth says again. For God did not give us reasoning powers to be idle; we did not receive the faculty of judgment of the mind for nothing; we must also search out the faith with reasoning, and piety must not be unexamined. Tell me, then, using a sequence of reasonings, how does the heaven stand at such a height, hollowed out to an infinite extent, and having nothing in such a great compass that looks over it, in what is it supported? What are the foundations on which it is fixed? How in so much time is it not dissolved in its beauty, nor is its harmony destroyed? Show the pillars that support it. But why should I speak about heaven, and not about the establishment of the earth? For that it is founded upon the waters, this I too have received, and you yourself agree; but how it was also established upon the waters, explain this, and do not simply follow the word, but give a reasoning for the things sought. But when we are at a loss about these things, we have a true and pious solution to the difficulties, which blessed David sang, saying, that the word of the Lord is right, and all his works are in faith. The works cannot be comprehended without faith, and do you wish to find God without faith? But let us leave the enemies of the truth, and let us walk the sound and safe road of faith, obeying the God who says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Οὐ δυνήσεται ἄνθρωπος ἰδεῖν τὸ πρόσωπόν μου, καὶ ζήσεται. Οὐ χωρεῖ τὸν ποθούμενον ἡ τῶν ποθούντων δύναμις, οὐδὲ φέρει ἡ θνητὴ φύσις τὴν ἀθάνατον δύναμιν τοῦ πάντων Δημιουργοῦ καὶ προνοητοῦ. ΤΙΤΛ. Κ ʹ. –Περὶ τῶν παραβεβηκότων τὴν εὐσέβειαν καὶ πίστιν, καὶ εἰς Θεὸν ἀσεβούντων. Τοῦ ἁγίου Εἰρηναίου, ἐκ τοῦ εʹ ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως. –Ὅσα ἀφίστανται κατὰ τὴν γνώμην αὐτῶν τοῦ Θεοῦ, κ. τ. ἕ. Θεοφίλου Ἀλεξανδρείας. –Εἶτα βασιλεὺς μὲν ἐπίγειος πιστεύεται εἶναι, καίπερ μὴ πᾶσι βλεπόμενος, διὰ δὲ νόμων καὶ διατάξεων αὐτοῦ, καὶ ἐξουσιῶν, καὶ δυνάμεων, καὶ εἰκόνων νοεῖται· τὸν δὲ Θεὸν οὐ βούλει σὺ νοῆσαι δι' ἔργων καὶ δυνάμεων; ΤΙΤΛ. ΚΗʹ. –Περὶ πονηρίας, καὶ κακίας, καὶ ἁμαρτίας. Τοῦ ἁγίου Ἰουστίνου τοῦ φιλοσόφου καὶ μάρτυρος, ἐκ τοῦ βʹ μέρους τῆς Ἀπολογίας αὐτοῦ. – Ἡ κακία πρόβλημα ἑαυτῆς τῶν πράξεων, κ. τ. ἑ. Φίλωνος, ἐκ τοῦ βʹ τῶν ἐν Γενέσει Ζητουμένων. –Οὐδὲν ἐναντίον καὶ μαχόμενον ταῖς ὁσιωτάταις τοῦ Θεοῦ δυνάμεσίν ἐστιν οὕτως, ὡς ἀδικία. ΤΙΤΛ. Λʹ. –Περὶ πνευματικῆς προκοπῆς. Εἰρηναίου, ἐκ τοῦ δʹ ἐλέγχου. –Διὰ ταύτης τῆς τάξεως καὶ τῶν τοιούτων ῥυθμῶν, κ. τ. ἑ. ΤΙΤΛ. ΛΑʹ. –Περὶ προσκαίρων καὶ αἰωνίων ἀγα θῶν· καὶ ὅτι χρὴ τῶν παρόντων τὰ μέλλοντα προτιμᾷν. Τοῦ ἁγίου Κλήμεντος, ἐκ τῆς πρὸς Κορινθίους ἐπιστολῆς βʹ. –Ὁ τῶν παρόντων αἰσθητικὸς συνίησιν, ὡς οὔτε ἃ λογίζονταί τινες εἶναι τερπνὰ, ξενὰ καὶ μακράν ἐστι τῶν ἀπεχθῶν. Ἀλλὰ καὶ πλοῦτος πολλάκις μᾶλλον πενίας ἔθλιψε, καὶ ὑγεία πλέον ἠνίασε νόσου·","english":"No man will be able to see my face and live. The power of those who long for him does not contain the one they long for, nor does mortal nature bear the immortal power of the Creator and Provider of all things. TITLE 20. — Concerning those who have transgressed piety and faith, and who are impious toward God. Of Saint Irenaeus, from the fifth book of the Refutation and Overthrow of the Falsely Named Knowledge. — Whatever things stand apart according to their own judgment from God, etc. Of Theophilus of Alexandria. — Then, an earthly king is believed to exist, although he is not seen by all, but is understood through his laws and ordinances, and authorities, and powers, and images; but do you not wish to understand God through his works and powers? TITLE 28. — Concerning wickedness, and vice, and sin. Of Saint Justin the philosopher and martyr, from the second part of his Apology. — Wickedness is a problem to itself of its actions, etc. Of Philo, from the second book of the Questions on Genesis. — Nothing is so contrary and opposed to the most holy powers of God as injustice. TITLE 30. — Concerning spiritual progress. Of Irenaeus, from the fourth book of the Refutation. — Through this order and such rhythms, etc. TITLE 31. — Concerning temporary and eternal goods; and that one must prefer the things to come over the present things. Of Saint Clement, from the second epistle to the Corinthians. — The one who is perceptive of present things understands that neither are the things which some think to be pleasant free from and far removed from what is hateful. But wealth too has often oppressed more than poverty, and health has vexed more than sickness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"καὶ καθόλου τῶν λυπηρῶν καὶ φευκτῶν πάντων ὑπόθεσις καὶ ὕλη ἡ τῶν ἀσπαστῶν καὶ κατ' εὐχὴν περιβολὴ γίνεται. Τοῦ ἁγίου Ἱππολύτου Ῥώμης. –Ταῦτα δὲ κατ' ἀνάγκην ἔχομεν διηγήσασθαι, ὅπως τὴν ὑπόνοιαν τὴν τῶν πολλῶν ἀνέλωμεν. Τινὲς γὰρ βούλονται λέγειν, εἰς τὸν οὐρανὸν εἶναι τὸν παράδεισον, καὶ μὴ εἶναι ἐκ τῆς κτίσεως. Ὁπότε τοίνυν ὁρῶνται οἱ ποταμοὶ ὑπὸ τῶν ὀφθαλμῶν ἡμῶν ἐκπορευόμενοι ἐξ αὐτοῦ, ἐν οἷς καὶ σήμερον ἔστι πάντας ἱστορεῖν τοὺς θέλοντας, ἄρα λογιζέσθω πᾶς, ὅτι οὐκ εἰς οὐρανὸν, ἀλλ' ὄντως ἐν τῇ κτίσει πεφύτευται. Ἔστι δὲ καὶ τόπος τῆς ἀνατολῆς, καὶ χωρίον ἐκλογῆς. ΣΤΟΙΧΕΙΟΝ Τ. ΤΙΤΛ. ʹ. –Περὶ τεχνιτῶν, καὶ τίνες τέχνας ἐφεῦρον. Διδύμου. –Τέλειον ἰατρὸν λέγομεν, οὐ τὸν θεραπεύοντα πάντως, ἀλλὰ τὸν μηδὲν τῶν εἰς ὠφέλειαν ἀνηκόντων, καὶ θεραπείαν παραλείποντα· καὶ στρατηγὸν ἄριστον οὐ τὸν νικῶντα πάντως, ἀλλὰ τὸν μηδὲν τῶν εἰς νίκην συντεινόντων παραλείψαντα· οὕτω καὶ κυβερνήτην ἄριστον, οὐ τὸν τυγχάνοντα πάντως τοῦ εὖ ἄγειν τὸν νοῦν, ἀλλὰ τὸν μηδὲν τῶν ὅσα δείκνυσι τὸν ἄριστον κυβερνήτην παραλείψαντα, κἂν καὶ βία κραταιοτέρα τῆς θαλάσσης κινουμένης τὸ σκάφος ἐπικαλύψῃ τοῖς κύμασιν· καὶ","english":"And in general, the occasion and material of all painful and to-be-avoided things becomes the embracing of things to be welcomed and according to prayer. Of Saint Hippolytus of Rome. — But we have had to narrate these things of necessity, in order that we may do away with the suspicion of the many. For some wish to say that paradise is in heaven, and is not from the creation. When, therefore, the rivers are seen by our eyes flowing out from it, in which even today it is possible for all who wish to inquire into them, let everyone then consider that it has been planted not in heaven, but truly in the creation. And there is also a place of the east, and a chosen region. ELEMENT T. TITLE 20. — Concerning craftsmen, and who invented the crafts. Of Didymus. — We call a physician perfect, not the one who heals in every case, but the one who omits nothing of what contributes to benefit and healing; and a general the best, not the one who conquers in every case, but the one who has omitted nothing of what tends to victory; so also a helmsman the best, not the one who happens in every case to direct the mind well, but the one who has omitted nothing of all that shows forth the best helmsman, even if a force stronger than the sea, when stirred, covers the vessel with its waves; and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"φιλόσοφον ἄριστον, οὐ πάντως τὸν εἰς συναγωγὴν ἐπιτυγχάνοντα, ἀλλὰ τὸν μηδενὸς τεχνικοῦ συλλογισμοῦ παραμελήσαντα, κἂν μὴ συναγάγῃ. ΣΤΟΙΧΕΙΟΝ Υ. ΤΙΤΛ. Θʹ. –Περὶ ὑπούλως πρός τινα διακειμένων. Διονυσίου Ἀλεξανδρείας. –Τὴν προφανῆ κα κίαν φυλάξασθαι ῥᾴδιον, τὴν δὲ ἐγκεκρυμμένην ἐκτρέπεσθαι δύσκολον. ΤΙΤΛ. ΙΑʹ. –Περὶ ὕπνου καὶ ἀϋπνίας. Τοῦ ἁγίου Εὐσταθίου. –Κοινὸν σώματος καὶ ψυχῆς πάσης ὕπνος. ΤΙΤΛ. ΙΖʹ. –Περὶ ὑπομονῆς καὶ μακροθυμίας. Τοῦ ἁγίου Ἰγνατίου, ἐκ τῆς πρὸς Πολύκαρπον ἐπιστολῆς. –Στῆκε ὡς ἄκμων τυπτόμενος. Μεγάλου ἀθλητοῦ ἐστι δέρεσθαι καὶ νικᾷν· μάλιστα δὲ ἕνεκεν Θεοῦ πάντα ἡμᾶς ὑπομένειν δεῖ, ἵνα καὶ αὐτὸς ἡμᾶς ὑπομείνῃ. Ἐκ τῆς αὐτῆς. –Μακροθυμεῖτε μετ' ἀλλήλων ἐν πραΰτητι, ὡς ὁ Θεὸς μεθ' ὑμῶν διὰ παντός. ΣΤΟΙΧΕΙΟΝ Φ. ΤΙΤΛ. Δʹ. – Περὶ φιλέργων καὶ σπουδαίων· καὶ ὅτι χρὴ ποιεῖν. Ὠφέλειαν γὰρ ἔχει. Τοῦ ἁγίου Διονυσίου Ἀλεξανδρείας. –Ὁ δέ γε ἐῤῥωμένος καὶ ἀκριβὴς λόγος, καὶ τὰ πικρὰ εἶναί φησι τῶν γλυκέων ἐφόδια, καὶ γίνεσθαι καρποὺς τῶν πόνων τὰς ἡδονάς. Ἀκμητὶ γὰρ οὐδὲν δύναται παραγενέσθαι. Τοῦ ἁγίου Εἰρην. –Οὐχ ὁμοίως ἀγαπᾶται, κ. τ. ἑ. ΤΙΤΛ. ΙΕʹ. –Περὶ φίλων χρηστῶν. Φίλωνος, ἐκ τοῦ αʹ τῶν ἐν Γενέσει Ζητημάτων. – Φίλους ἡγητέον τοὺς βοηθεῖν καὶ ἀντωφελεῖν ἐθέλοντας, κἂν μὴ δύνωνται. Φιλία γὰρ ἐν τῷ χρειώδει μᾶλλον, ἢ κράσει καὶ συμφωνίᾳ βεβαιοῦται ἐθῶν, ὡς ἕκαστος τῶν συνελθόντων εἰς φιλικὴν κοινωνίαν, τὸ Πυθαγόρειον ῥῆμα ἐπιφθέγξασθαι, ὅτι Ἆρά ἐστι φίλος ἕτερος ὡς ἐγώ; ΣΤΟΙΧΕΙΟΝ Χ. ΤΙΤΛ. Δʹ. – Περὶ χαρισμάτων καὶ δωρημάτων Θεοῦ·","english":"The best philosopher is not altogether the one who succeeds in assembling [a syllogism], but the one who has neglected nothing of technical reasoning, even if he does not assemble it. ELEMENT 400. TITLE 9. — On those who are secretly disposed toward someone. From Dionysius of Alexandria. — To guard against manifest vice is easy, but to turn aside from what is hidden is difficult. TITLE 11. — On sleep and sleeplessness. From Saint Eustathius. — Sleep is common to the body and every soul. TITLE 17. — On endurance and longsuffering. From Saint Ignatius, from the letter to Polycarp. — Stand firm as an anvil being struck. It belongs to a great athlete to be beaten and to conquer; and above all for God's sake we must endure all things, so that he too may endure us. From the same. — Be longsuffering with one another in gentleness, as God is with you continually. ELEMENT 500. TITLE 4. — On the industrious and the zealous; and that one must act. For it brings benefit. From Saint Dionysius of Alexandria. — But sound and exact reasoning says that even bitter things are provisions for sweet things, and that pleasures become the fruits of labors. For nothing can come to be without effort. From Saint Irenaeus. — It is not loved in the same way, etc. TITLE 15. — On good friends. From Philo, from the first book of the Questions on Genesis. — We must regard as friends those who wish to help and to benefit in return, even if they are unable. For friendship is confirmed rather in usefulness than in a blending and harmony of customs, so that each of those who have come together into a friendly fellowship may utter the Pythagorean saying: What, is there another friend like me? ELEMENT 600. TITLE 4. — On the graces and gifts of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"καὶ ὅτι Βίῳ σεμνῷ ἀντιδίδοται παρὰ τοῦ ἁγίου Πνεύματος. Τοῦ ἁγίου Τίτου, ἐκ τοῦ περὶ Προνοίας. –Πρὸς δὲ τοῖς ἅπασι, τῶν συνήθως ὑπὸ Θεοῦ δεδομένων κοινῇ πᾶσιν ἀνθρώποις, εἰ μηδεμία τις ἔστιν ὅτε συνέβαινε κώλυσις, φορᾷ φύσεως ἄν τινος ἀμεταβλήτου τὴν χορηγίαν αὐτῶν ἠθέλησαν ἄνθρωποι, καὶ οὐκ ἂν δὲ δεχόμενοι ταῦτα, χάριν ὡμολόγησαν τῷ Θεῷ, οὐκ ἂν δὲ ᾔτησαν ἔχοντες. Στεροῦνται τοιγαροῦν ἐνιότε πρὸς ὀλίγον, ἵνα αἰτήσωσι, καὶ δέχονται αὖθις, ἵνα χάριν ὁμολογήσωσι τῷ χορηγοῦντι, γινώσκοντες ὡς αὐτός γέ ἐστιν ὁ παρέχων, καὶ οὐ φύσις ἄλλη τίς ἐστι παρὰ τὸν Θεὸν ἄκριτός τε, καὶ ἀμεταμέλητος ἡ χορηγοῦσα. Βούλεται δὲ ὁ Θεὸς εἰδέναι χάριν αὐτῷ, ἵνα ἀξιώτεροι τοῦ λαμβάνειν παρ' αὐτοῦ γένωνται, οὐχ ἵνα τι καρπώσηται εἰς ἑαυτόν. Βούλεται γὰρ τὰ ἀγαθὰ τούτους αἰτεῖν, ἵνα δεχόμενοι, αἴσθησιν τοῦ χορηγοῦντος ἔχωσιν. Χαίρει μὲν γὰρ τὰ παρ' ἑαυτοῦ διδοὺς, χαίρει δὲ μᾶλλον ἀξίοις διδοὺς, ὡς τῆς φιλανθρωπίας τρόπον τινὰ ἀτιμαζομένης, εἰ μὴ πρὸς εὐαισθήτους γένοιτο. Φίλωνος, ἐκ τοῦ αʹ τῶν ἐν Ἐξόδῳ. – Οταν οἱ τῶν σπαρτῶν καρποὶ τελειωθῶσιν, οἱ τῶν δένδρων γενέσεως ἀρχὴν λαμβάνουσιν, ἵνα δολιχεύωσιν αἱ τοῦ Θεοῦ χάριτες τὸν αἰῶνα, ἵνα ἄλλαι ἄλλην διαδεχόμεναι, καὶ συνάπτουσαι τέλη μὲν ἀρχαῖς, ἀρχὰς δὲ τέλεσιν, ἀτελεύτητοι ὦσιν. Ἐκ τοῦ βʹ τῶν αὐτῶν. –Αἱ τοῦ Θεοῦ χάριτες οὐ μόνον ἀναγκαῖα παρέχονται, ἀλλὰ καὶ ὅσα πρὸς περιττὴν καὶ δαψιλεστέραν ἀπόλαυσιν. ΤΙΤΛ. Ι ʹ. – Περὶ Χριστιανισμοῦ, καὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας. Τοῦ ἁγίου Ἰγνατίου, ἐκ τῆς πρὸς Ἐφεσίους Ἐπιστολῆς.","english":"And that a venerable life is recompensed by the Holy Spirit. From Saint Titus, from the work On Providence. — Moreover, in addition to all these things which are customarily given by God in common to all men, if there was ever no hindrance, men would have wished for the supply of them by the impulse of some unchanging nature, and neither, receiving these things, would they have acknowledged thanks to God, nor, having them, would they have asked. Therefore they are sometimes deprived for a little while, that they may ask, and they receive again, that they may acknowledge thanks to the giver, knowing that it is he himself who provides, and that it is not some other nature besides God, unreasoning and unrepenting, that provides. But God wishes them to know gratitude toward him, that they may become more worthy to receive from him, not that he may gain any profit for himself. For he wishes them to ask for good things, that receiving them they may have perception of the giver. For he rejoices in giving what is his own, and rejoices more in giving to the worthy, since in a certain way the manner of his love for mankind is dishonored if it should not come to those who are sensitive. From Philo, from the first [book] of the [commentary] on Exodus. — When the fruits of the sown crops are brought to perfection, those of the trees receive a beginning of generation, so that the graces of God may run their long course through the age, so that others succeeding others, and joining ends to beginnings and beginnings to ends, they may be unending. From the second of the same. — The graces of God are provided not only for necessities, but also for superfluous and more abundant enjoyment. TITLE 10. — On Christianity, and the Church from the Gentiles. From Saint Ignatius, from the Epistle to the Ephesians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"–Πρέπον ἐστὶ μὴ μόνον ἀκούειν Χριστιανοὺς, ἀλλὰ καὶ εἶναι. ΣΤΟΙΧΕΙΟΝ Ψ. ΤΙΤΛ. Αʹ. – Περὶ ψυχῆς καὶ νοῦ. Τοῦ ἁγίου Εἰρηναίου. –Αἱ ψυχαὶ ἀπέρχονται εἰς τὸν τόπον τὸν ἀφωρισμένον, κ. τ. ἑ. ΤΙΤΛ. Δʹ. – Περὶ ψεύδους καὶ συκοφαντίας. Σευηριανοῦ ἐπισκόπου Γαβάλων. –Τὸ ψεῦδος ὅταν θέλῃ πιστευθῆναι, ἐὰν μὴ πήξῃ θεμέλιον δοκούσης ἀληθείας, οὐ πιστεύεται. ΣΤΟΙΧΕΙΟΝ Ω. ΤΙΤΛ. Περὶ ὥρας θανάτου. Διδύμου, ἐκ τοῦ λόγου τοῦ εἰς τὸν Ἰώβ. –̔Η τῶν ἁμαρτημάτων μετάνοια, καθαρὸν ποιεῖ τοῦ μετανοοῦντος τὸν νοῦν. Τοῦ αὐτοῦ, εἰς τὸν Λὼτ καὶ τὸν Δαβίδ. –Τὴν παροῦσαν ἀρετὴν ὁ Θεὸς ἀποδεχόμενος, τῶν παλαιῶν ἁμαρτημάτων ἀμνημονεύει. Ἰωσήππου, ἐκ τοῦ λόγου τοῦ ἀναγεγραμμένου κατὰ Πλάτωνος. –Καὶ οὗτος μὲν ὁ περὶ δαιμόνων λόγος. Περὶ δὲ ᾅδου ἐν ᾧ συνέχονται αἱ ψυχαὶ δικαίων τε καὶ ἀδίκων, ἀναγκαῖον εἰπεῖν. Ὁ ᾅδης τόπος ἐστὶν ἐν τῇ κτίσει\n\nἀκατασκεύαστος, χωρίον ὑπόγειον, ἐν ᾧ φῶς κόσμου οὐκ ἐπιλάμπει. Φωτὸς τοίνυν ἐν τούτῳ τῷ χωρίῳ μὴ καταλάμποντος, ἀνάγκη σκότος διηνεκῶς τυγχάνειν. Τοῦτο τὸ χωρίον ὡς φρούριον ἀπενεμήθη ψυχαῖς, ἐφ' ᾧ κατεστάθησαν ἄγγελοι φρουροὶ, πρὸς τὰς ἑκάστου πράξεις διανέμοντες τὰς τῶν τόπων προσκαίρους κολάσεις. Ἐν τούτῳ δὲ τῷ χωρίῳ τόπος ἀφώρισταί τις λίμνης πυρὸς ἀσβέστου, ἐν ᾧ μὲν οὐδέπω τινὰ καταρερίφθαι ὑπειλήφαμεν, ἐσκευάσθαι δὲ εἰς τὴν προωρισμένην ἡμέραν παρὰ Θεοῦ, ἐν ᾗ δικαίας κρίσεως ἀπόφασις μία πᾶσιν ἀξίως προσενεχθῇ·","english":"It is fitting not only to be called Christians but also to be so. ELEMENT 18. TITLE 1. — On the soul and the mind. From Saint Irenaeus. — The souls depart to the place that has been set apart, etc. TITLE 4. — On falsehood and slander. From Severianus, bishop of Gabala. — Falsehood, when it wishes to be believed, is not believed unless it fixes a foundation of apparent truth. ELEMENT 24. TITLE. On the hour of death. From Didymus, from the discourse on Job. — Repentance for sins makes the mind of the penitent pure. From the same author, on Lot and David. — God, accepting the virtue of the present, does not remember former sins. From Josephus, from the discourse recorded against Plato. — And this, then, is the account concerning demons. But concerning Hades, in which the souls of both the just and the unjust are held, it is necessary to speak. Hades is a place in creation, unformed, a subterranean region, in which the light of the world does not shine. Since, therefore, light does not shine in this region, darkness must of necessity be there continually. This region was allotted as a fortress to souls, over which guardian angels were appointed, distributing the temporary punishments of the places according to each one's deeds. And in this region a certain place has been set apart as a lake of unquenchable fire, into which we have supposed that no one has yet been cast down, but that it has been prepared by God for the appointed day, on which the verdict of just judgment shall be brought upon all alike, as they deserve.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"καὶ οἱ μὲν ἄδικοι καὶ Θεῷ ἀπειθήσαντες, τά τε μάταια ἔργα χειρῶν ἀνθρώπων κατεσκευασμένα εἴδωλα, ὡς Θεὸν τιμήσαντες, ταύτης τῆς ἀϊδίου κολάσεως ὡς αἴτιοι μιασμάτων γενόμενοι προκριθῶσι· οἱ δὲ δίκαιοι τῆς ἀφθάρτου καὶ ἀνεκλείπτου βασιλείας τύχωσιν. Οἱ ἐν τῷ ᾅδῃ νῦν μὲν συνέχονται, ἀλλ' οὐ τῷ αὐτῷ τόπῳ, ὡς οἱ δίκαιοι. Μία γὰρ εἰς τοῦτο τὸ χωρίον κάθοδος, οὗ τῇ πύλῃ ἐφεστῶτα ἀρχάγγελον ἅμα στρατιᾷ πεπιστεύκαμεν, ἣν πύλην διελθόντες οἱ καταγόμενοι ὑπὸ τῶν ἐπὶ τὰς ψυχὰς τεταγμένων, οὐ μιᾷ ὁδῷ πορεύονται· ἀλλ' οἱ μὲν δίκαιοι εἰς δεξιὰ φωταγωγούμενοι, καὶ ὑπὸ τῶν ἐφεστώτων κατὰ τόπον ἀγγέλων ὑμνούμενοι, ἄγονται εἰς χωρίον φωτεινὸν, ἐν ᾧ οἱ ἀπ' ἀρχῆς δίκαιοι πολιτεύονται, οὐχ ὑπ' ἀνάγκης κρατούμενοι, ἀλλὰ τῆς τῶν ὁρωμένων ἀγαθῶν θεωρίας ἀεὶ ἀπολαύοντες, καὶ τῇ τῶν ἑκάστοτε καινῶν ὁρωμένων προσδοκίᾳ ἡδόμενοι, κἀκεῖνα τούτων βελτίονα ἡγούμενοι, οὗ ὁ τόπος οὐ καματηφόρος γίνεται. Οὐ καύσων, οὐ κρύος, οὐ τρίβολος ἐν αὐτῷ, ἀλλ' ἡ τῶν Πατέρων δικαίων ὁρωμένη ὄψις πάντοτε μειδιᾷ, ἀναμενόντων τὴν μετὰ τοῦτο τὸ χωρίον ἀνάπαυσιν, καὶ αἰωνίαν ἀναβίωσιν ἐν οὐρανῷ. Τούτῳ δὲ ὄνομα κικλήσκομεν, κόλπον Ἀβραάμ. Οἱ δὲ ἄδικοι εἰς ἀριστερὰ ἕλκονται ὑπὸ ἀγγέλων κολαστῶν, οὐκέτι ἑκουσίως πορευόμενοι, ἀλλὰ μετὰ βίας ὡς δέσμιοι ἑλκόμενοι· οἷς οἱ ἐφεστῶτες ἄγγελοι, ἐπιγελῶντες διαπέμπονται, ἐπονειδίζοντες, καὶ φοβερῷ ὄμματι ἐπαπειλοῦντες, εἰς τὰ κατώτερα μέρη ὠθοῦντες, οὓς ἀγομένους ἕλκουσιν οἱ ἐφεστῶτες ἕως πλησίον τῆς γεέννης.","english":"And the unjust and disobedient to God, having honored as God the vain idols made by the hands of men, shall be condemned as guilty of defilements and shall be assigned to this eternal punishment; but the righteous shall obtain the incorruptible and unfailing kingdom. Those in Hades are now held, but not in the same place as the righteous. For there is one descent into this place, at whose gate we believe an archangel stands with his army; passing through this gate, those who are led down by those appointed over the souls do not travel by one way; but the righteous, led by the light to the right and hymned by the angels stationed in each place, are conducted into a luminous place, in which the righteous from the beginning have their citizenship, not held by necessity, but always enjoying the contemplation of the good things seen, and delighted by the expectation of the new things seen from time to time, and considering those better than these, where the place does not become wearisome. No burning heat, no cold, no thistle in it, but the face of the righteous Fathers, seen always, smiles, as they await the rest that comes after this place, and the eternal revival in heaven. And this we call by the name bosom of Abraham. But the unjust are dragged to the left by punishing angels, no longer walking willingly, but dragged by force as prisoners; to whom the angels stationed over them, mocking, send them on, reproaching and threatening with a fearful eye, thrusting them down into the lower parts, whom as they are led they drag, those stationed over them, until near Gehenna.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Οἱ ἐγγίονες ὄντες, τοῦ μὲν βρασμοῦ ἀδιαλέπτως ἐπακούουσι, καὶ τοῦ τῆς θερμῆς ἀτμοῦ οὐκ ἀμοιροῦσιν· αὐτῆς δὲ τῆς ἐγγίονος ὄψεως τὴν φοβερὰν καὶ ὑπερβαλλόντως ξανθὴν θέαν τοῦ πυρὸς ὁρῶντες καταπεπλήγασι, τῇ προσδοκίᾳ τῆς μελλούσης κρίσεως ἤδη κολαζόμενοι. Ἀλλὰ καὶ οὗτοι τὸν τῶν δικαίων χῶρον, καὶ τοὺς δικαίους ὁρῶσι, καὶ ἐπ' αὐτῷ τούτῳ κολαζόμενοι. Χάος γὰρ βαθὺ καὶ μέγα ἀνάμεσον ἐστήρικται, ὡς μήτε δίκαιον συμπαθήσαντα προσδέξασθαι, μήτε ἄδικον τολμήσαντα διελθεῖν. Οὗτος ὁ περὶ ᾅδου λόγος, ἐν ᾧ αἱ ψυχαὶ πάντων κατέχονται μέχρι καιροῦ, ὃν ὁ Θεὸς ὥρισεν, ἀνάστασιν τότε πάντων ποιησόμενος, οὐ ψυχὰς μετενσωματῶν, ἀλλ' αὐτὰ τὰ σώματα ἀνιστῶν, ἃ λελυμένα ὁρῶντες, εἰ ἀπιστεῖτε, Ἕλληνες, μάθετε μὴ ἀπιστεῖν. Τὴν γὰρ ψυχὴν γενητὴν καὶ ἀθάνατον ὑπὸ Θεοῦ γεγονέναι πιστεύσαντες, κατὰ τὸν Πλάτωνος λόγον, χρόνῳ, μὴ ἀπιστήσητε, ὡς καὶ τὸ σῶμα ἐκ τῶν αὐτῶν στοιχείων γενόμενον, δύνατος ὁ Θεὸς ἀναβιώσας ἀθάνατον ποιεῖν.","english":"Those who are near are continually hearing the boiling and do not lack the hot vapor; and seeing with their own near vision the fearful and exceedingly bright appearance of the fire, they are struck with amazement, already being punished by the expectation of the coming judgment. But these also see the place of the righteous and the righteous themselves, and are punished in this very thing. For a deep and great chasm is fixed between, so that neither can a righteous man, having compassion, receive them, nor can an unjust man, daring, cross over. This is the account concerning Hades, in which the souls of all are held until the time which God has appointed, when he will make the resurrection of all, not transmigrating souls into bodies, but raising up the bodies themselves, which, when you see them dissolved, if you disbelieve, Greeks, learn not to disbelieve. For having believed, according to the account of Plato, that the soul was created and is immortal, having come to be by God, do not disbelieve that God is able, in time, to make the body also, which has come to be from the same elements, alive again and immortal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}