On Prayer
Grace makes the impossible possible§1
1Some things are so great, so far beyond man — so far past what our mortal nature can reach — that our rational and dying race cannot possibly grasp them. Yet they become possible when God pours out his grace upon men, great grace beyond measure, through Jesus Christ, the servant of his unsurpassable grace toward us, and through the co-working Spirit — all by the will of God.
Take the possession of Wisdom, by whom all things were made — for, as David says, in wisdom God made them all. For human nature as it stands this is impossible; yet out of the impossible it becomes possible, through our Lord Jesus Christ, who became wisdom to us from God — righteousness and sanctification and redemption.
For what man shall know the counsel of God? Or who shall conceive what the Lord wills? Since the reasonings of mortals are timid, and our notions insecure. For a corruptible body weighs down the soul, and the earthy tent burdens a mind crowded with cares. Hardly do we guess at the things on earth — but the things in heaven, who has ever traced them out?
Who would deny that it is impossible for a man to trace out the things in heaven? And yet even this impossible thing becomes possible by God's surpassing grace. For the one who was caught up to the third heaven perhaps did trace out the things in the three heavens — since he had heard unspeakable words, which no man is permitted to utter.
Who could say it is possible for a man to come to know the mind of the Lord? Yet even this God grants through Christ. [Here the chief manuscript has a gap of about three and a half lines, which held a discussion of the words in John 15; the conjectural fillings proposed by editors are not rendered as Origen's text.]
But as no one among men knows the things of a man except the spirit of the man within him, so no one knows the things of God except the Spirit of God. And if no one knows the things of God except the Spirit of God, it is impossible for a man to know the things of God. Consider too how even this becomes possible. We, he says, received not the spirit of the world but the Spirit who is from God, that we might know the things freely given us by God — things we speak not in words taught by human wisdom but in words taught by the Spirit (Titus 3:5–6) (Psalm 104:24) (1 Corinthians 1:30) (Wisdom 9:13–16) (2 Corinthians 12:2) (2 Corinthians 12:4) (Romans 11:34) (1 Corinthians 2:16) (1 Corinthians 2:11) (1 Corinthians 2:12–13).
Greek · §1
Τὰ διὰ τὸ εἶναι μέγιστα καὶ ὑπὲρ ἄνθρωπον τυγχάνειν εἰς ὑπερβολήν τε ὑπεράνω τῆς ἐπικήρου φύσεως ἡμῶν ἀδύνατα τῷ λογικῷ καὶ θνητῷ γένει καταλαβεῖν ἐν πολλῇ δὲ καὶ ἀμετρήτῳ ἐκχεομένῃ ἀπὸ θεοῦ εἰς ἀνθρώπους χάριτι θεοῦ διὰ τοῦ τῆς ἀνυπερβλήτου εἰς ἡμᾶς χάριτος ὑπηρέτου Ἰησοῦ Χριστοῦ καὶ τοῦ συνεργοῦ πνεύματος βουλήσει θεοῦ δυνατὰ γίνεται.
ἀδύνατον γοῦν τῇ ἀνθρωπίνῃ φύσει ὑπάρχον σοφίας κτῆσις, ᾗ τὰ πάντα κατεσκεύασται (πάντα γὰρ κατὰ τὸν Δαυὶδ ὁ θεὸς ἐν σοφίᾳ ἐποίησε), δυνατὸν ἐξ ἀδυνάτου γίνεται διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις.
τίς γὰρ ἄνθρωπος γνώσεται βουλὴν θεοῦ; ἢ τίς ἐνθυμηθήσεται τί θέλει ὁ κύριος; ἐπεὶ λογισμοὶ θνητῶν δειλοί, καὶ ἐπισφαλεῖς αἱ ἐπίνοιαι ἡμῶν· φθαρτὸν γὰρ σῶμα βαρύνει ψυχήν, καὶ βρίθει τὸ γεῶδες σκῆνος νοῦν πολυφροντίδα. καὶ μόγις εἰκάζομεν τὰ ἐπὶ γῆς, τὰ δὲ ἐν οὐρανοῖς τίς ἐξιχνιάσει;
τίς δ᾽ οὐκ ἂν εἴποι ἀδύνατον εἶναι ἀνθρώπῳ ἐξιχνιάσαι τὰ ἐν οὐρανοῖς; ἀλλ᾽ ὅμως τοῦτο τὸ ἀδύνατον τῇ ὑπερβαλλούσῃ χάριτι τοῦ θεοῦ δυνατὸν γίνεται· ὃ γὰρ ἁρπαγεὶς εἰς τρίτον οὐρανὸν ἐξιχνίασε τάχα τὰ ἐν τοῖς τρισὶν οὐρανοῖς διὰ τὸ ἀκηκοέναι ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.
τίς δὲ δύναται εἰπεῖν ὅτι δυνατὸν ἀνθρώπῳ γνωσθῆναι τὸν τοῦ κυρίου νοῦν; ἀλλὰ καὶ τοῦτο ὁ θεὸς διὰ Χριστοῦ χαρίζεται. [LACUNA: in T a gap of ~3.5 lines (~225 letters) follows χαρίζεται; it held a discussion of John 15:14-15. One clause after the gap is illegible in the scan and is not rendered.]
ἀλλὰ καὶ ὡς οὐδεὶς οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ, οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς οἶδεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. εἰ δὲ μηδεὶς οἶδε τὰ τοῦ θεοῦ εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ, ἀδύνατον εἰδέναι ἄνθρωπον τὰ τοῦ θεοῦ. καὶ τοῦτο δὲ κατανόησον, πῶς δυνατὸν γίνεται· ἡμεῖς δέ, φησίν, οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν, ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις ἀλλ᾽ ἐν διδακτοῖς πνεύματος.
Why Ambrose and Tatiana asked for a treatise on prayer§2
2But it is likely, most God-fearing and industrious Ambrose, and most modest and courageous Tatiana — from whom, I pray, womanly frailty has already departed, as it had departed from Sarah — that you wonder why, when our treatise concerns prayer, these opening remarks have been about things impossible for men but made possible by God's grace. What I am persuaded of is this: that to expound the whole subject of prayer exactly and worthily of God — both how one must pray, and what to say to God in prayer, and which times are fitter than other times for prayer — is, given our weakness, one of those impossibilities. [Here T has illegible letters, probably a further elaboration.]
The one of these, then — I mean the 'what' — is the words of prayer; the 'how' is the disposition of the one who prays. For example, of the 'what': Ask for the great things, and the small shall be added to you; and ask for the heavenly things, and the earthly shall be added to you; and pray for those who persecute you; and beg the Lord of the harvest, therefore, to send out workers into his harvest; and pray that you may not enter into temptation. Of the 'how': pray that your flight may not be in winter or on a Sabbath; and in praying, do not babble; and whatever resembles these. Of the 'how' again: I desire then that men pray in every place, lifting holy hands without anger and doubting; and likewise that women adorn themselves in modest dress, with shame and self-control, not with braids or gold or pearls or costly clothing, but — as befits women professing godliness — with good works. Instructive of the 'how' is also this: if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go first be reconciled to your brother, and then come offer your gift. For what greater gift can be sent up to God from a rational being than the fragrant word of prayer, offered from a conscience bearing no stench of sin? Further of the 'how': do not deprive one another, except by agreement for a time, that you may devote yourselves to prayer, and come together again, lest Satan test you for your lack of self-control. For the 'how' is hindered by these things, unless even the act of the marriage mysteries — things fit to be passed over in silence — becomes more solemn and slower and more passionless, when the harmony named here dissolves passion's dissonance and consumes intemperance and checks Satan's malicious gloating. Besides, instructive of the 'how' is this: whenever you stand praying, forgive whatever you hold against anyone. And Paul's word: every man praying or prophesying with his head covered dishonors his head; but every woman praying or prophesying with her head unveiled dishonors her own head. You illustrate the 'how.'
But Paul knew all these things, and many times more from the Law and the prophets and the fullness of the Gospel, which he could set forth with varied exposition of each — and he speaks from a disposition not merely moderate but truthful. Yet seeing, beyond all this, how far short we fall of knowing what to pray as we ought — but what to pray as we ought, we do not know — he adds to his treatise the source from which the lack is filled: for the one who does not know, yet has made himself worthy to have the lack filled in him. For he says that the Spirit itself intercedes with unutterable groanings; and he who searches hearts knows what the mind of the Spirit is, for he intercedes for saints according to God. And the Spirit crying Abba, Father in the hearts of the blessed, which knows well the groans in the tent — groans [obscure clause, see note] the fallen and transgressors — intercedes with God with unutterable groanings, taking up our groans in great love for man and sympathy. And seeing in its wisdom our soul humbled to dust and confined in the body of humiliation, it intercedes with God not with just any groans but with certain unutterable ones, akin to the unspeakable words which no man may utter. This Spirit, then, not content with that for which it intercedes with God, straining its intercession on our behalf — concerning, I think, the more-than-conquerors, like the one who says, In all these things we are more than conquerors. And it is likely that it intercedes only for those not so great as to be more than conquerors, nor again such as to be conquered, but for conquerors.
Next, attached to 'but what to pray as we ought, we do not know, but the Spirit intercedes with unutterable groanings' (Genesis 18:11) is 'I will pray with the spirit, and I will pray with the mind also; I will sing with the spirit, and I will sing with the mind also.' (Matthew 6:33) For our mind cannot pray unless the Spirit first prays, as in accompaniment of it — just as it cannot sing and hymn the Father in Christ rhythmically, melodiously, metrically, harmoniously, unless the Spirit who searches all things, even the depths of God, first praises and hymns him whose depths it has searched and, as far as it could, grasped.
But I think some one of Jesus' disciples, sensing human weakness — falling short of how one ought to pray — and realizing this especially when he heard learned and great discourses uttered by the Savior in his prayer to the Father, said to the Lord when he stopped praying: Lord, teach us to pray, as John also taught his disciples. The whole sequence of the saying runs thus: And it came to pass, as he was praying in a certain place, when he ceased, one of his disciples said to him: Lord, teach us to pray, as John also taught his disciples to pray. For would a man reared on the Law's catechism, hearing the prophetic readings, never missing the synagogues, not have known how to pray at all until he saw the Lord praying in a certain place? To say so is absurd. He prayed according to Jewish custom, of course — but he saw that he needed a greater knowledge for prayer's ground. And what did John teach his disciples about prayer — they who came to be baptized by him from Jerusalem and all Judea and the countryside — if he did not see something more than a prophet concerning prayer, which [here T has a gap of about two lines, perhaps holding Matthew 3:5-6] it is likely he delivered not to all the baptized but in secret to those being discipled toward baptism? Such prayers, truly spiritual — the Spirit praying in the saints' hearts — were written down, full of secret and marvelous doctrines. In First Kingdoms, Hannah's prayer is partly recorded — for the whole of it, when she multiplied praying before the Lord, speaking in her heart, was not written down — and among the Psalms the sixteenth is entitled A prayer of David, and the eighty-ninth A prayer of Moses, the man of God, and the hundred and first A prayer of the afflicted, when he is faint and pours out his petition before the Lord. These prayers, since they truly were prayers, spoken in the Spirit and full of the doctrines of God's wisdom — one might say of the promises in them: Who is wise and will understand these things? And discerning, and will know them?
Since, then, expounding prayer is so great a task that we need the Father who also illuminates for this, and the firstborn Word himself teaching, and the Spirit empowering, to conceive and speak worthily of so great a proposal — having prayed as a man (for I hardly grant myself to contain prayer), I ask to obtain, before the treatise, the Spirit's prayer: that a most full and spiritual discourse may be granted us, and the prayers recorded in the Gospels clarified. We must now begin the treatise on prayer (Luke 12:31) (Luke 6:28) (Matthew 9:38) (Luke 22:40) (Matthew 24:20) (Matthew 6:7) (1 Timothy 2:8–10) (Matthew 5:23–24) (1 Corinthians 7:5) (Mark 11:25) (1 Corinthians 11:4–5) (Romans 8:26) (Romans 8:27) (Romans 8:15) (Romans 8:37) (2 Corinthians 12:4) (1 Corinthians 14:14–15) (1 Corinthians 2:10) (Luke 11:1) (1 Samuel 1:12–13) (Hosea 14:10) (Colossians 1:15) (Hebrews 1:6) (Romans 8:26–27).
Greek · §2
§1. Ἀλλ᾽ εἰχὸς, Ἀμβρόσιε θεοσεβέστατε καὶ φιλοπονώτατε καὶ Τατιανὴ κοσμιωτάτη καὶ ἀνδρειοτάτη (ἀφ᾽ ἧς ἐκλελοιπέναι τὰ γυναικεῖα, ὃν τρόπον ἐξέλειπε τῇ Σάρρᾳ, ἤδη εὔχομαι), ὑμᾶς ἀπορεῖν τί δή ποτε, περὶ εὐχῆς προκειμένου ἡμῖν τοῦ λόγου, ταῦτα ἐν προοιμίοις περὶ τῶν ἀδυνάτων ἀνθρώποις δυνατῶν χάριτι θεοῦ γινομένων εἴρηται. ἕν τῶν ἀδυνάτων ὅσον ἐπὶ τῇ ἀσθενείᾳ ἡμῶν πείθομαι τυγχάνειν τρανῶσαι τὸν περὶ τῆς εὐχῆς ἀκριβῶς καὶ θεοπρεπῶς πάντα λόγον καὶ τὸν περὶ τοῦ τίνα τρόπον εὔχεσθαι δεῖ, καὶ τίνα ἐπὶ τῆς εὐχῆς λέγειν πρὸς θεόν, καὶ ποῖοι καιροὶ ποίων καιρῶν πρὸς τὴν εὐχήν εἰσιν ἐπιτηδειότεροι. [After ἐπιτηδειότεροι T has illegible letters, probably a further elaboration; the Oxford transition supplement is conjectural and not rendered.]
§2. τὸ μὲν οὖν ἕτερον τούτων, λέγω δὴ τὸ ὃ δεῖ, οἱ λόγοι εἰσὶ τῆς εὐχῆς, τὸ δὲ καθὸ δεῖ ἡ κατάστασις τοῦ εὐχομένου· οἷον ἐπὶ παραδείγματος τὸ μὲν ὃ δεῖ· αἰτεῖτε τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσεται, καὶ αἰτεῖτε τὰ ἐπουράνια, καὶ τὰ ἐπίγεια ὑμῖν προστεθήσεται, καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, καὶ δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ἵνα ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ, καὶ προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν. [ὃ δεῖ examples: agraphon + John 3:12/Matt 6:33 + Luke 6:28 + Matt 9:38 + Luke 22:40.] τοῦ δὲ καθὸ δεῖ· προσεύχεσθε ἵνα μὴ γένηται ὑμῶν ἡ φυγὴ χειμῶνος μηδὲ σαββάτῳ, καὶ προσευχόμενοι δὲ μὴ βαττολογήσητε, καὶ εἴ τι τούτοις ἐστὶ παραπλήσιον. τοῦ δὲ καθὸ δεῖ· βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ· ὡσαύτως καὶ γυναῖκας ἐν καταστολῇ κοσμίῳ, μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν ἢ χρυσῷ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ ἀλλ᾽, ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι᾽ ἔργων ἀγαθῶν. τοῦ δὲ καθὸ δεῖ διδασκαλικόν ἐστι καὶ τό· ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. ποῖον γὰρ θεῷ δῶρον ἀπὸ τοῦ λογικοῦ μεῖζον ἀναπέμπεσθαι δύναται εὐώδους λόγου εὐχῆς, προσφερομένης ἀπὸ συνειδότος [one word illegible in scan] μὴ ἔχοντος δυσῶδες ἀπὸ τῆς ἁμαρτίας; ἔτι δὲ τοῦ καθὸ δεῖ· μὴ ἀποστερεῖτε ἀλλήλους, ἐὰν μή τι ἐκ συμφώνου πρὸς καιρόν, ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν [scan reads ἐπιχαρῇ; see note]. διὰ τούτων γὰρ ἐμποδίζεται τὸ καθὸ δεῖ, ἐὰν μὴ καὶ τῶν κατὰ τὸν γάμον σιωπᾶσθαι ἀξίων μυστηρίων τὸ ἔργον σεμνότερον καὶ βραδύτερον [βραχύτερον Bent.?] καὶ ἀπαθέστερον γίνηται, τῆς λεγομένης ἐνταῦθα συμφωνίας τὸ ἀσύμφωνον τοῦ πάθους ἀφανιζούσης καὶ τὴν ἀκρασίαν ἀναλισκούσης τοῦ τε σατανᾶ τὸ ἐπιχαιρησίκακον κωλυούσης. πρὸς τούτοις τοῦ καθὸ δεῖ ἐστι διδασκαλικὸν καὶ τό· ὅταν στήκητε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος· καὶ τὸ παρὰ τῷ Παύλῳ δέ· πᾶς ἀνὴρ εὐχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ, πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν ἑαυτῆς· τοῦ καθὸ δεῖ ἐστὲ παραστατικόν [ἐστέ as printed; sense 'you illustrate' or 'it illustrates'].
§3 (printed '8.'). ἀλλὰ ταῦτα πάντα ἐπιστάμενος Παῦλος καὶ τούτων πολλαπλασίονα ἀπὸ νόμου καὶ προφητῶν τοῦ τε εὐαγγελικοῦ πληρώματος παραθέσθαι δυνάμενος μετὰ ποικιλότητος τῆς εἰς ἕκαστον διηγήσεως, ἀπὸ διαθέσεως οὐ μετριαζούσης μόνον ἀλλὰ καὶ ἀληθευούσης φησίν — ὁρῶν δὲ καὶ μετὰ ταῦτα πάντα ὅσον ἀπολείπεται τοῦ εἰδέναι προσεύξασθαι τί δεῖ καθὸ δεῖ — τὸ δὲ ὃ τι προσεύξασθαι δεῖ καθὸ δεῖ οὐκ οἴδαμεν. καὶ τοῦτο τῷ λόγῳ προστίθησιν, ὅθεν ἀναπληροῦται τὸ ἐλλεῖπον — τῷ μὴ εἰδότι μὲν, ἑαυτὸν δὲ ἄξιον τοῦ ἀναπληρωθῆναι ἐν αὐτῷ τὸ ἐλλεῖπον παρασκευάσαντι — λέγει γὰρ ὅτι αὐτὸ τὸ πνεῦμα στεναγμοῖς ἀλαλήτοις ὑπερεντυγχάνει· ὃ δὲ ἐρευνῶν τὰς καρδίας οἶδε τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων. τὸ δὲ ἐν ταῖς καρδίαις τῶν μακαρίων κρᾶζον ἀββὰ ὁ πατὴρ πνεῦμα, ἐπιστάμενον ἐπιμελῶς τοὺς ἐν τῷ σκήνει στεναγμούς, ἀξίους τυγχάνοντας [sense obscure; see note] τοὺς πεπτωκότας ἢ παραβεβηκότας, στεναγμοῖς ἀλαλήτοις ὑπερεντυγχάνει τῷ θεῷ, τοὺς ἡμετέρους διὰ τὴν πολλὴν φιλανθρωπίαν καὶ συμπάθειαν ἀναδεχόμενον στεναγμούς· κατὰ δὲ τὴν ἐν αὐτῷ σοφίαν ὁρῶν τὴν ταπεινωθεῖσαν εἰς χοῦν ψυχὴν ἡμῶν καὶ ἐν τῷ σώματι τῆς ταπεινώσεως καθείργμενην, οὐ τοῖς τυχοῦσιν στεναγμοῖς χρώμενον ὑπερεντυγχάνει τῷ θεῷ, ἀλλά τισιν ἀλαλήτοις, ἐχομένοις τῶν ἀῤῥήτων λόγων ὧν οὐκ ἔστιν ἀνθρώπῳ λαλεῖν. τοῦτο δὴ τὸ πνεῦμα, οὐκ ἀρκούμενον ἐφ᾽ ᾧ ἐντυγχάνει τῷ θεῷ, ἐπιτεῖνον τὴν ἔντευξιν ὑπὲρ ἡμῶν, ἐγὼ οἶμαι ὅτι περὶ τῶν ὑπερνικώντων — ὁποῖός ἐστιν ὁ λέγων· ἐν τούτοις πᾶσιν ὑπερνικῶμεν. εἰκὸς δ᾽ ὑπερεντυγχάνειν μόνον περὶ τῶν οὐ τηλικούτων μὲν ὡς ὑπερνικᾶν, οὐ τοιούτων δὲ πάλιν ὥστε νικᾶσθαι, ἀλλὰ νικώντων.
§4. ἐχόμενον δὲ τοῦ τί δὲ δεῖ προσεύξασθαι καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ τὸ πνεῦμα στεναγμοῖς ἀλαλήτοις ὑπερεντυγχάνει τὸ προσεύξομαι τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ. οὐδὲ γὰρ δύναται ἡμῶν ὁ νοῦς προσεύξασθαι, ἐὰν μὴ πρὸ αὐτοῦ τὸ πνεῦμα προσεύξηται οἱονεὶ ἐν ὑπηχῷ(?) αὐτοῦ, ὥσπερ οὐδὲ ψᾶλαι καὶ εὐρύθμως καὶ ἐμμελῶς καὶ ἐμμέτρως καὶ συμφώνως ὑμνῆσαι τὸν πατέρα ἐν Χριστῷ, ἐὰν μὴ τὸ πνεῦμα τὸ τὰ πάντα ἐρευνῶν καὶ τὰ βάθη τοῦ θεοῦ πρότερον αἰνέσῃ καὶ ὑμνήσῃ τοῦτον, οὗ τὰ βάθη ἠρεύνηκε καὶ ὡς ἐξίσχυσε κατείληφεν.
§5 (head lost in scan). ἐγὼ δὲ οἴομαι συναισθόμενόν τινα τῶν τοῦ Ἰησοῦ μαθητῶν τῆς ἀνθρωπίνης ἀσθενείας, ἀπολειπομένης τοῦ ὃν τρόπον εὔχεσθαι δεῖ, καὶ μάλιστα τοῦτ᾽ ἐγνωκότα, ὅτε ἐπιστημόνων καὶ μεγάλων λόγων ἤκουεν ἀπαγγελλομένων ὑπὸ τοῦ σωτῆρος ἐν τῇ πρὸς τὸν πατέρα εὐχῇ, παυσαμένῳ τοῦ προσεύχεσθαι τῷ κυρίῳ εἰρηκέναι· κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάννης ἐδίδαξε τοὺς μαθητὰς αὐτοῦ. ὅλος δὲ ὁ εἱρμὸς τοῦ ῥητοῦ οὕτως ἔχει· καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον ἐν τόπῳ τινί, ὡς ἐπαύσατο, εἶπέ τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν· κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάννης ἐδίδαξε προσεύχεσθαι τοὺς μαθητὰς αὐτοῦ. ἆρα γὰρ ἄνθρωπος, ἐντεθραμμένος τῇ νομικῇ κατηχήσει καὶ τῇ ἀκροάσει τῶν προφητικῶν λόγων τῶν τε συναγωγῶν μὴ ἀπολειπόμενος, οὐκ ἠπίστατο ὁπωσδήποτε εὔχεσθαι, μέχρις οὗ ἴδῃ τὸν κύριον εὐχόμενον ἐν τόπῳ τινί; ἀλλὰ τοῦτο ἄτοπον φάσκειν· ηὔχετο μὲν γὰρ κατὰ τὰ Ἰουδαίων ἔθη, ἑώρα δὲ μείζονος ἐπιστήμης ἑαυτὸν δεόμενον εἰς τὸν περὶ τῆς εὐχῆς τόπον. τί δὲ καὶ ὁ Ἰωάννης ἐδίδασκε τοὺς μαθητὰς περὶ τῆς εὐχῆς, ἀπὸ Ἱεροσολύμων καὶ πάσης τῆς Ἰουδαίας καὶ τῆς περιχώρου ἐρχομένους βαπτισθῆναι πρὸς αὐτόν, εἰ μή τινα κατὰ τὸ περισσότερον ἢ προφήτου ἔβλεπε περὶ τῆς εὐχῆς, ἅπερ [T-LACUNA ~135 letters, perhaps Matt 3:5-6] εἰκὸς ὅτι οὐ πᾶσι τοῖς βαπτιζομένοις ἀλλὰ τοῖς πρὸς τὸ βαπτίζεσθαι μαθητευομένοις ἐν ἀποῤῥήτῳ παρεδίδου; αἷ τοιαῦται δὲ εὐχαὶ αἱ ὄντως πνευματικαὶ, προσευχομένου ἐν τῇ καρδίᾳ τῶν ἁγίων τοῦ πνεύματος, ἀνεγράφησαν, πεπληρωμέναι ἀποῤῥήτων καὶ θαυμασίων δογμάτων· ἐν μὲν γὰρ τῇ πρώτῃ τῶν Βασιλειῶν ἐκ μέρους ἡ τῆς Ἄννης (ὅλη γάρ, ὅτε ἐπλήθυνε προσευχομένη ἐνώπιον κυρίου, λαλοῦσα ἐν τῇ καρδίᾳ αὐτῆς, οὐκ ἐγράφη [scan: ἐχάρη γραφῇ; Koetschau conjectures οὐκ ἐγράφη]), ἐν δὲ ψαλμοῖς ὁ ἑκκαιδέκατος ψαλμὸς προσευχὴ τοῦ Δαυὶδ ἐπιγέγραπται, καὶ ὁ ἔνατος καὶ ὀγδοηκοστὸς προσευχὴ τῷ Μωϋσεῖ ἀνθρώπῳ τοῦ θεοῦ, καὶ ὁ πρῶτος καὶ ἑκατοστὸς προσευχὴ τῷ πτωχῷ, ὅταν ἀκηδιάσῃ καὶ ἐναντίον κυρίου ἐκχέῃ τὴν δέησιν αὐτοῦ· αἵτινες προσευχαί, ἐπεὶ ἀληθῶς ἦσαν προσευχαὶ γινόμεναι, πνεύματι λεγόμεναί τε καὶ τῶν δογμάτων τῆς τοῦ θεοῦ σοφίας πεπλήρωνται, ὥστε εἰπεῖν ἄν τινα περὶ τῶν ἐν αὐταῖς ἐπαγγελλομένων· τίς σοφὸς καὶ συνήσει ταῦτα; καὶ συνετὸς καὶ ἐπιγνώσεται αὐτά;
§6. ἐπεὶ τοίνυν τηλικοῦτόν ἐστι τὸ περὶ τῆς εὐχῆς διαλαβεῖν ὡς δεῖσθαι τοῦ καὶ εἰς τοῦτο φωτίζοντος πατρὸς καὶ αὐτοῦ τοῦ πρωτοτόκου λόγου διδάσκοντος τοῦ τε πνεύματος ἐνεργοῦντος εἰς τὸ νοεῖν καὶ λέγειν ἀξίως τοῦ τηλικούτου προβλήματος, εὐξάμενος ὡς ἄνθρωπος (οὐ γάρ που ἐμαυτῷ δίδωμι χωρεῖν τὴν προσευχὴν) τοῦ πνεύματος πρὸ τοῦ λόγου τυχεῖν τῆς εὐχῆς ἀξιῶ, ἵνα λόγος πληρέστατος καὶ πνευματικὸς ἡμῖν δωρηθῇ, καὶ αἱ ἐν τοῖς εὐαγγελίοις ἀναγεγραμμέναι σαφηνισθῶσιν εὐχαί. ἀρκτέον οὖν ἤδη τοῦ περὶ τῆς εὐχῆς λόγου.
The name “vow” (εὐχή) in Scripture§3
3First, the name 'vow' — as far as my observation finds it placed — when Jacob, fleeing his brother Esau's wrath, went to Mesopotamia at Isaac and Rebekah's charges. The wording runs thus: And Jacob vowed a vow, saying: If the Lord God is with me, and keeps me in this way I go, and gives me bread to eat and clothing to put on, and brings me back safely to my father's house — then the Lord shall be my God, and this stone I set up as a pillar shall be God's house, and of all You give me I will tithe to You.
Next, note that the name εὐχή is taken — though in many places different from προσευχή — for one who promises with a vow to do certain things, if he obtains certain things from God. It is also classed among the terms of our customary speech, as we found in Exodus: after the frog plague, second in order of the ten: Pharaoh called Moses and Aaron and said to them: Pray for me to the Lord, and let him take the frogs from me and my people; and I will send the people, and they shall sacrifice to the Lord. If anyone distrusts because 'pray' is Pharaoh's voice, noting that by 'prayer' is signified besides the former also... [here T has illegible letters, where Origen perhaps added another similar example].
We have observed that at the gnats, the third plague, neither does Pharaoh ask that prayer be made nor does Moses pray. And at the dog-fly, the fourth, he says: Pray therefore for me to the Lord — at which Moses said: I will go out from you and pray to God, and the dog-fly shall depart from Pharaoh and his servants and his people tomorrow. And a little later: And Moses went out from Pharaoh and prayed to God. Again, at the fifth and sixth plagues, with neither Pharaoh asking that prayer be made nor Moses praying, at the seventh Pharaoh summoned Moses and Aaron and said to them: I have sinned now; the Lord is righteous, but I and my people are godless. Pray therefore to the Lord, and let there cease to be voices of God and hail and fire. And a little later: And Moses went out from Pharaoh, outside the city, and spread out his hands to the Lord, and the voices ceased. Why it is not said 'and he prayed,' as with the former, but 'he spread out his hands to the Lord,' (Genesis 28:20–22) must be examined more opportunely elsewhere. And at the eighth plague Pharaoh says: Pray then to the Lord your God, and let him take this death from me. And Moses went out from Pharaoh and prayed to God.
In many places, we have said, the name εὐχή is placed not in the customary way as with Jacob. In Leviticus too: And the Lord spoke to Moses, saying: Speak to the children of Israel, and you shall say to them: A man or woman who vows a great vow to purify purity to the Lord shall purify himself from wine and strong drink — and what follows about the one who wishes to be a Nazirite; then a little later: And he shall sanctify his head in that day, on which he was sanctified to the Lord for the days of the vow. And again a little later: This is the law of the one who vowed: on whatever day he fulfills a day of his vow; and again a little on: And after this the vowed one shall drink wine. This is the law of the one who vowed, who vows to the Lord his gift concerning the vow, besides what his hand finds, according to the power of his vow, which he vowed according to the law of purity. And toward the end of Numbers: And Moses spoke to the rulers of the tribes of the children of Israel, saying: This is the word the Lord commanded: A man who vows a vow to the Lord, or swears an oath with a definition, or defines concerning his soul, shall not profane his word; all that comes out of his mouth he shall do. But if a woman vows a vow to the Lord or defines a definition in her father's house in her youth, and her father hears her vows and her definitions which she defined against her soul, and her father keeps silence — all her vows shall stand, and all the definitions which she defined against her soul shall remain for her — and in sequence with these he lays down certain laws about such. According to this signification it is written in Proverbs: [here T has a gap of about 110 letters; 'a snare' is certain, two further sayings conjectured] A snare to a man to consecrate hastily anything of his own; for after vowing comes repenting. And in Ecclesiastes: It is good not to vow than to vow and not pay. And in the Acts of the Apostles: There are four men with us, having a vow of themselves (Genesis 27:42–28:2) (Exodus 8:8–9) (Exodus 8:16–19) (Exodus 8:25–30) (Exodus 9:27–28) (Exodus 9:33) (Exodus 10:16–18) (Leviticus 27:1–8) (Numbers 6:2–3) (Numbers 6:11–13) (Numbers 6:20–21) (Numbers 30:2–6) (Proverbs 20:25) (Ecclesiastes 5:3–4) (Acts 21:23) (Exodus 8:8–10:18) (Numbers 6:2–21).
Greek · §3
§1. Πρῶτον δὴ τὸ ὄνομα τῆς εὐχῆς ὅσον ἐπὶ παρατηρήσει τῇ ἐμῇ εὑρίσκω κείμενον, ἡνίχα ὁ Ἰακὼβ, φυγὰς γενόμενος τῆς ὀργῆς τοῦ ἀδελφοῦ ἑαυτοῦ Ἠσαῦ, [ἀπελθὼν(?) illegible in scan] εἰς τὴν Μεσοποταμίαν κατὰ τὰς ὑποθήκας Ἰσαὰκ καὶ Ῥεβέκκας. οὕτω δὲ ἔχει ἡ λέξις· καὶ ηὔξατο Ἰακὼβ εὐχήν, λέγων· ἐὰν ᾖ κύριος ὁ θεὸς μετ᾽ ἐμοῦ καὶ διαφυλάξῃ με ἐν τῇ ὁδῷ ταύτῃ, ᾗ ἐγὼ πορεύομαι, καὶ δώῃ μοι ἄρτον φαγεῖν καὶ ἱμάτιον περιβαλέσθαι καὶ ἀποστρέψῃ με μετὰ σωτηρίας εἰς τὸν οἶκον τοῦ πατρός μου· καὶ ἔσται κύριός μοι εἰς θεόν, καὶ ὁ λίθος οὗτος, ὃν ἔστησα στήλην, ἔσται μοι οἶκος θεοῦ, καὶ πάντων ὧν ἐάν μοι δῷς δεκάτην ἀποδεκατώσω αὐτά σοι. [printer's ornament]
§2. Εἶτα καὶ σημειωτέον ἐστὶν ὅτι τὸ ὄνομα τῆς εὐχῆς παρελήφθη (πολλαχοῦ ἑτέρας οὔσης παρὰ τὴν προσευχὴν) ἐπὶ τοῦ μετὰ εὐχῆς ἐπαγγελλομένου τάδε τινὰ ποιήσειν, εἰ τύχοι ἀπὸ θεοῦ τῶνδε. τάσσεται μέντοι καὶ ἐπὶ τοῖς κατὰ συνήθειαν ἡμῶν λεγομένοις [clause obscure; see note] ὀνομασία· ὥσπερ ἐν Ἐξόδῳ εὕρομεν οὕτως μετὰ τὴν ἐπὶ τοῖς βατράχοις μάστιγα, τῇ τάξει τῶν δέκα οὖσαν δευτέραν· ἐκάλεσε Φαραὼ Μωυσέα καὶ Ἀαρὼν καὶ εἶπεν αὐτοῖς· εὔξασθε περὶ ἐμοῦ πρὸς κύριον, καὶ περιελέτω τοὺς βατράχους ἀπ᾿ ἐμοῦ καὶ τοῦ λαοῦ μου· καὶ ἐξαποστελῶ τὸν λαόν, καὶ θύσωσι κυρίῳ. ἐὰν δὲ δυσπειθῶς τις ἔχῃ διὰ τὸ τοῦ Φαραὼ εἶναι φωνὴν τὴν εὔξασθε πρὸς τὸ σημαίνεσθαι ἀπὸ τῆς εὐχῆς πρὸς τῷ προτέρῳ καὶ τὸ σύν- [T-ILLEGIBLE letters here, where Origen perhaps added another similar example; Anglicanus conjecture not rendered].
§3. παρετηρήσαμεν δὲ ὅτι ἐπὶ ταῖς σκνῖψι, τῇ τρίτῃ μάστιγι, οὔτε Φαραὼ εὐχὴν γενέσθαι ἀξιοῖ οὔτε Μωυσῆς εὔχεται. καὶ ἐπὶ τῇ κυνομυίᾳ δὲ, οὔσῃ τετάρτῃ, λέγει· εὔξασθε οὖν περὶ ἐμοῦ πρὸς κύριον, ὅτε καὶ εἶπε Μωυσῆς ὅτι ἐγὼ ἐξελεύσομαι ἀπὸ σοῦ καὶ εὔξομαι πρὸς τὸν θεόν, καὶ ἀπελεύσεται ἡ κυνόμυια ἀπὸ Φαραὼ καὶ τῶν θεραπόντων αὐτοῦ καὶ τοῦ λαοῦ αὐτοῦ αὔριον. καὶ μετ᾽ ὀλίγα· ἐξῆλθε δὲ Μωυσῆς ἀπὸ Φαραὼ καὶ ηὔξατο πρὸς τὸν θεόν. πάλιν δὲ ἐπὶ τῆς πέμπτης καὶ ἕκτης μάστιγος οὔτε Φαραὼ ἀξιοῦντος εὐχὴν γενέσθαι οὔτε Μωυσέως εὐξαμένου, ἐπὶ τῆς ἑβδόμης προσκαλεσάμενος(?) Φαραὼ ἐκάλεσε Μωυσέα καὶ Ἀαρὼν καὶ εἶπεν αὐτοῖς· ἡμάρτηκα τὸ νῦν· ὁ κύριος δίκαιος, ἐγὼ δὲ καὶ ὁ λαός μου ἀσεβεῖς. εὔξασθε οὖν πρὸς κύριον, καὶ παυσάσθω τοῦ γενηθῆναι φωνὰς θεοῦ καὶ χάλαζαν καὶ πῦρ. καὶ μετ᾽ ὀλίγα· ἐξῆλθε Μωυσῆς ἀπὸ Φαραὼ ἐκτὸς τῆς πόλεως καὶ ἐξεπέτασε τὰς χεῖρας πρὸς κύριον, καὶ αἱ φωναὶ ἐπαύσαντο. διὰ τί δὲ οὐκ εἴρηται καὶ ηὔξατο ὥσπερ ἐπὶ τῶν προτέρων ἀλλ᾽ ἐξεπέτασε τὰς χεῖρας πρὸς κύριον, εὐκαιρότερον ἐν ἄλλοις ἐξεταστέον. καὶ ἐπὶ τῆς ὀγδόης δὲ μάστιγός φησι Φαραώ· καὶ προσεύξασθε πρὸς κύριον τὸν θεὸν ὑμῶν, καὶ περιελέτω ἀπ᾽ ἐμοῦ τὸν θάνατον τοῦτον. ἐξῆλθε δὲ Μωυσῆς ἀπὸ Φαραὼ καὶ ηὔξατο πρὸς τὸν θεόν.
§4. πολλαχοῦ δὲ εἴπομεν τὸ ὄνομα τῆς εὐχῆς μὴ κατὰ τὸ σύνηθες τετάχθαι ὥσπερ ἐπὶ τοῦ Ἰαχώβ· ἀλλὰ καὶ ἐν Λευϊτικῷ· ἐλάλησε κύριος πρὸς Μωυσέα λέγων· λάλησον τοῖς υἱοῖς Ἰσραήλ, καὶ ἐρεῖς πρὸς αὐτούς· ἀνὴρ ἢ γυνή, ὃς ἐὰν μεγάλως εὔξηται εὐχὴν ἀφαγνίσασθαι ἁγνείαν κυρίῳ, ἀπὸ οἴνου καὶ σίκερα ἁγνισθήσεται — καὶ τὰ ἑξῆς περὶ τοῦ βουλομένου ναζιραίου, εἶτα μετ᾽ ὀλίγα· καὶ ἁγιάσει τὴν κεφαλὴν αὐτοῦ ἐν ἐκείνῃ τῇ ἡμέρᾳ, ᾗ ἡγιάσθη κυρίῳ τὰς ἡμέρας τῆς εὐχῆς. καὶ πάλιν μετ᾽ ὀλίγα· οὗτος ὁ νόμος τοῦ εὐξαμένου· ἢ ἂν ἡμέρᾳ πληρώσῃ ἡμέραν εὐχῆς αὐτοῦ, καὶ πάλιν μετ᾽ ὀλίγον· καὶ μετὰ ταῦτα πίεται ὁ ηὐγμένος οἶνον. οὗτος ὁ νόμος τοῦ εὐξαμένου, ὃς ἐὰν εὔξηται κυρίῳ δῶρον αὐτοῦ περὶ τῆς εὐχῆς, χωρὶς ὧν ἂν εὕρῃ ἡ χεὶρ αὐτοῦ κατὰ δύναμιν τῆς εὐχῆς αὐτοῦ, ἧς ἂν εὔξηται κατὰ τὸν νόμον ἁγνείας. καὶ πρὸς τῷ τέλει τῶν Ἀριθμῶν· καὶ ἐλάλησε Μωυσῆς πρὸς τοὺς ἄρχοντας τῶν φυλῶν υἱῶν Ἰσραὴλ λέγων· τοῦτο τὸ ῥῆμα, ὃ συνέταξε κύριος· ἄνθρωπος, ὃς ἐὰν εὔξηται εὐχὴν κυρίῳ ἢ ὀμόσῃ ὅρκον ὁρισμῷ ἢ ὁρίσηται περὶ τῆς ψυχῆς αὐτοῦ, οὐ βεβηλώσει τὸ ῥῆμα αὐτοῦ· πάντα ὅσα ἂν ἐξέλθῃ ἐκ τοῦ στόματος αὐτοῦ ποιήσει. ἐὰν δὲ γυνὴ εὔξηται εὐχὴν κυρίῳ ἢ ὁρίσηται ὁρισμὸν ἐν τῇ οἰκίᾳ τοῦ πατρὸς αὐτῆς ἐν τῇ νεότητι αὐτῆς, καὶ ἀκούσῃ ὁ πατὴρ αὐτῆς τὰς εὐχὰς αὐτῆς καὶ τοὺς ὁρισμοὺς αὐτῆς, οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, καὶ παρασιωπήσῃ ὁ πατὴρ αὐτῆς, στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς, καὶ πάντες οἱ ὁρισμοί, οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, μενοῦσιν αὐτῇ — καὶ ἑξῆς τούτοις τινὰ περὶ τῆς τοιαύτης νομοθετεῖ. κατὰ τοῦτο τὸ σημαινόμενον ἐν ταῖς Παροιμίαις γέγραπται· [T-LACUNA ~110 letters; παγὶς (Prov 20:25) certain, Prov 7:14/19:13 conjectured] παγὶς ἀνδρὶ ταχύ τι τῶν ἰδίων ἁγιάσαι· μετὰ γὰρ τὸ εὔξασθαι μετανοεῖν γίνεται. καὶ ἐν τῷ Ἐκκλησιαστῇ· ἀγαθὸν τὸ μὴ εὔξασθαί σε ἢ τὸ εὔξασθαι καὶ μὴ ἀποδοῦναι. καὶ ἐν ταῖς Πράξεσι τῶν ἀποστόλων· εἰσὶν ἄνδρες παρ᾽ ἡμῖν τέσσαρες, εὐχὴν ἔχοντες ἀφ᾽ ἑαυτῶν.
Two senses of εὐχή and προσευχή§4
4It seemed to me not unreasonable first to distinguish what is signified in Scripture, since εὐχή signifies two things — and likewise προσευχή. For this name, besides its common and customary use in many places, is also placed for what we customarily mean by εὐχή, as in the Hannah passages in First Kingdoms: And Eli the priest sat on a throne at the doorposts of the temple of the Lord. And she, bitter in soul, prayed to the Lord and wept weeping. And she vowed a vow and said: O Lord of hosts, if in oversight You look upon Your servant's humiliation and remember me and do not forget Your servant, and give Your servant a male seed — I will give him to the Lord as a gift all the days of his life, and no razor shall come upon his head.
One might not unreasonably say here, attending to 'she prayed to the Lord' (Leviticus 27:1–8) and 'she vowed a vow': if she did both — that is, she prayed to the Lord and she vowed a vow — perhaps 'she prayed' is placed for what we customarily call prayer, while 'she vowed a vow' is placed for what is signified as ordered in Leviticus and Numbers. For 'I will give him to the Lord as a gift all the days of his life, and no razor shall come upon his head' (1 Samuel 1:9–11) is not strictly prayer but that vow — like Jephthah's in these words: And Jephthah vowed a vow to the Lord and said: If You deliver the Ammonites into my hand, then whoever comes out of my house's doors to meet me when I return in peace from the Ammonites shall be the Lord's, and I will offer him as a burnt offering (Numbers 6:2–3) (Judges 11:30–31).
Greek · §4
§1. Οὐχ ἄλογον δή μοι ἐφάνη τὸ κατὰ τὰς γραφὰς σημαινόμενον πρῶτον διαστείλασθαι τῆς εὐχῆς δύο σημαινούσης, ὁμοίως δὲ καὶ τῆς προσευχῆς· καὶ γὰρ τοῦτο τὸ ὄνομα πρὸς τῷ κοινῷ καὶ συνήθει πολλαχοῦ κειμένῳ τέτακται καὶ ἐπὶ τῆς κατὰ τὸ σύνηθες ἡμῖν σημαινόμενον [τῆς] εὐχῆς [text uncertain; see note] ἐν τοῖς περὶ τῆς Ἄννης λεγομένοις ἐν τῇ πρώτῃ τῶν Βασιλειῶν· καὶ Ἡλεὶ ὁ ἱερεὺς ἐκάθητο ἐπὶ θρόνου ἐπὶ φλιῶν ναοῦ κυρίου. καὶ αὐτὴ ψυχῇ πικρᾷ καὶ προσηύξατο πρὸς κύριον καὶ κλαυθμῷ ἔκλαυσε. καὶ ηὔξατο εὐχὴν καὶ εἶπε· κύριε τῶν δυνάμεων, ἐὰν ἐφοράσει ἐπίδῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου καὶ μνησθῇς μου καὶ μὴ ἐπιλάθῃ τῆς δούλης σου καὶ δῷς τῇ δούλῃ σου σπέρμα ἀνδρός, καὶ δώσω αὐτὸν τῷ κυρίῳ δοτὸν πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ, καὶ σίδηρος οὐχ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ.
§2. δύναται μέντοι γε τὶς οὐχ ἀπιθάνως ἐνταῦθα, ἐπιστήσας τῷ προσηύξατο πρὸς κύριον καὶ ηὔξατο εὐχήν, εἰπεῖν ὅτι, εἰ τὰ δύο πεποίηκε, τουτέστι προσηύξατο πρὸς κύριον καὶ ηὔξατο εὐχήν, μή ποτε τὸ μὲν προσηύξατο ἐπὶ τῆς συνήθως ἡμῖν ὀνομαζομένης τέτακται εὐχῆς τὸ δὲ ηὔξατο εὐχὴν ἐπὶ τοῦ ἐν Λευϊτικῷ καὶ Ἀριθμοῖς τεταγμένου σημαινομένου. τὸ γὰρ δώσω αὐτὸν κυρίῳ δοτὸν πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ, καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ κυρίως οὐκ ἔστι προσευχὴ ἀλλ᾽ ἐκείνη ἡ εὐχή, ἥντινα καὶ Ἰεφθάε ηὔξατο(?) ἐν τούτοις· καὶ ηὔξατο Ἰεφθάε εὐχὴν τῷ κυρίῳ καὶ εἶπεν· ἐὰν παραδώσει(?) παραδῷς μοι τοὺς υἱοὺς Ἀμμὼν ἐν χειρί μου, καὶ ἔσται ὃς ἐὰν ἐξέλθῃ ἐκ τῶν θυρῶν τοῦ οἴκου μου εἰς ἀπάντησίν μου ἐν τῷ ἐπιστρέψαι με ἐν εἰρήνῃ ἀπὸ τῶν υἱῶν Ἀμμών, καὶ ἔσται τῷ κυρίῳ, καὶ ἀνοίσω αὐτὸν ὁλοκαύτωμα.
Objections that prayer accomplishes nothing§5
5If then we must next, as you ordered, set forth first the plausible arguments of those who think nothing is accomplished by prayers, and therefore say praying is superfluous, we shall not hesitate to do this too as we can — since the name of prayer is now used by us more commonly and simply here T has illegible letters. This doctrine, then, is inglorious and without distinguished patrons, so that you can hardly find anyone who accepts providence and sets God over all things yet rejects prayer. For the doctrine belongs either to outright atheists who deny God's very substance, or to those who honor God as far as the name goes but rob him of providence. Already the opposing activity — wanting to drape the most godless doctrines with Christ's name and the Son of God's teaching — has managed to persuade some of its view; its leaders abolish all sensibles entirely, using neither baptism nor eucharist, slandering the Scriptures as though even 'to pray' were not their will but they taught something else than this.
The arguments of the prayer-rejecters would run thus — those, that is, who set God over all and say there is providence (for we need not now examine what is said by those who wholly abolish God or providence): God knows all things before their birth, and nothing ever comes to be known by him for the first time, as previously unknown. [Here T is illegible; the editors conjecture mockery of prayers and total rejection.] What need is there, then, to send up prayer to one who knows our needs before we pray? For your heavenly Father knows what you need before you ask him. And it is reasonable that he, being father and maker of all, loving all beings and loathing nothing he made, should arrange each one's affairs savingly even without prayer — like a father presiding over infants who cannot ask at all, or who in ignorance often want the opposite of what helps and profits. But men fall shorter of God than mere babes fall short of their parents' minds.
It is likely that God not only foreknew what will be but also predetermined it, and nothing happens beyond what was predetermined. Just as if someone prayed for the sun to rise he would be thought a fool — asking by prayer for what will be even without his prayer — so a man would be senseless who thinks that by his prayer come things that would wholly be even if he had not prayed. And again: as he surpasses all madness who, troubled by the sun in the summer solstice and burning, thinks to move the sun by prayer to the spring signs to enjoy temperate air — so whoever thinks he will escape the necessary accidents of the human race by praying would surpass all melancholy.
And if sinners were estranged from the womb, and the righteous one set apart from his mother's belly — and when they were not yet born nor had done anything good or bad, that God's elective purpose might stand, not of works but of him who calls, it is said: the elder shall serve the younger — we ask forgiveness of sins in vain, or to receive a spirit of power with Christ empowering us. For if we are sinners, we were estranged from the womb; but if we were set apart from our mother's belly, the best will meet even those who do not pray. For what prayer did Jacob offer, before being born, to be prophesied superior to Esau, and his brother to serve him? What impiety did Esau commit to be hated before birth? Why does Moses pray — as found in the eighty-ninth Psalm — if God is his refuge before the mountains were settled and the earth and world were formed?
But also concerning all who shall be saved, it is written in Ephesians that the Father chose them in him, in Christ, before the foundation of the world, that they be holy and blameless before him, in love predestining them to adoption through Christ to himself. Either one is among those elect before the foundation, and cannot fall from election — so no need of prayer for him — or one is not elect nor predestined, and prays in vain: though he pray myriad times, he shall not be heard. For whom God foreknew, these he also predestined conformed to the image of the glory of his Son; and whom he predestined, these he also called; and whom he called, these he also justified; and whom he justified, these he also glorified. Why does Josiah toil, or why does he in prayer care whether he shall be heard or not — prophesied by name generations before, and foretold not only foreknown but proclaimed to many ears what he would do? Why does Judas pray — so that his prayer become sin — proclaimed since David's times as one who would lose his overseership, with another taking it instead? [Here T has a gap of about 100 letters.] It of itself shows: with God unchangeable, comprehending all beforehand, abiding in what was predetermined — to pray thinking to turn his purpose by prayer, or approaching as one who did not predetermine but waits for each one's prayer, so that through prayer he may ordain what befits the pray-er — making him deem reasonable only then what is under scrutiny, having not observed it before. [Closing obscure; see note.]
Let there lie before us in their own words what you set out in your letter, thus: First, if God foreknows the future and they must happen, prayer is vain. Second, if all things happen by God's will, and his counsels are unmoved, and nothing he wills can be turned, prayer is vain. These, I think, are useful to assume beforehand toward dissolving the arguments that hold men back from praying (Matthew 6:8) (Wisdom 11:24) (Psalm 58:3) (Galatians 1:15) (Romans 9:11–13) (Genesis 25:23) (Romans 9:13) (Psalm 90:2) (Ephesians 1:4–5) (Romans 8:29–30) (1 Kings 13:2) (Psalm 109:7–8) (Acts 1:20).
Greek · §5
§1. Εἰ χρὴ τοίνυν μετὰ ταῦτα, ὥσπερ ἐκελεύσατε, ἐκθέσθαι τὰ πιθανὰ πρῶτον τῶν οἰομένων μηδὲν ἀπὸ τῶν εὐχῶν ἀνύεσθαι καὶ διὰ τοῦτο φασκόντων περισσὸν εἶναι τὸ εὔχεσθαι, οὐκ ὀκνήσομεν κατὰ δύναμιν καὶ τοῦτο ποιῆσαι, κοινότερον νῦν καὶ ἁπλούστερον τοῦ τῆς εὐχῆς ὀνόματος ἡμῖν λεγομένου [illegible letters in T]. οὕτω δὴ ὁ λόγος ἐστὶν ἄδοξος καὶ μὴ τυχὼν ἐπισήμων τῶν προϊσταμένων αὐτοῦ, ὥστε μηδὲ πάνυ εὑρίσκεσθαι ὅστις ποτὲ τῶν πρόνοιαν παραδεξαμένων καὶ θεὸν ἐπιστησάντων τοῖς ὅλοις εὐχὴν μὴ προσίεται. ἔστι γὰρ τὸ δόγμα ἤτοι τῶν πάντῃ ἀθέων καὶ τὴν οὐσίαν τοῦ θεοῦ ἀρνουμένων ἢ τῶν μέχρις ὀνόματος τιθέντων θεὸν τὴν πρόνοιαν δὲ αὐτοῦ ἀποστερούντων. ἤδη μέντοι γε ἡ ἀντικειμένη ἐνέργεια, τὰ ἀσεβέστατα τῶν δογμάτων περιτιθέναι θέλουσα τῷ ὀνόματι τοῦ Χριστοῦ καὶ τῇ διδασκαλίᾳ τοῦ υἱοῦ τοῦ θεοῦ, καὶ περὶ τοῦ μὴ δεῖν εὔχεσθαι δεδύνηται πεῖσαί τινας· ἧς γνώμης προΐστανται οἱ τὰ αἰσθητὰ πάντῃ ἀναιροῦντες καὶ μήτε βαπτίσματι μήτε εὐχαριστίᾳ χρώμενοι, συκοφαντοῦντες τὰς γραφάς, ὡς καὶ τὸ εὔχεσθαι τοῦτο οὐ βουλομένας ἀλλ᾽ ἕτερόν τι σημαινόμενον παρὰ τοῦτο διδασχούσας.
§2. εἶεν δ᾽ ἂν οἱ λόγοι τῶν ἀθετούντων τὰς εὐχὰς οὗτοι (δηλονότι θεὸν ἐφιστάντων τοῖς ὅλοις καὶ πρόνοιαν εἶναι λεγόντων· οὐ γὰρ πρόκειται νῦν ἐξετάζειν τὰ λεγόμενα ὑπὸ τῶν πάντῃ ἀναιρούντων θεὸν ἢ πρόνοιαν)· ὁ θεὸς οἶδε τὰ πάντα πρὸ γενέσεως αὐτῶν, καὶ οὐδὲν ἐκ τοῦ γενέσθαι(?) ὁτὲ ἐνέστηκε πρῶτον αὐτῷ γινώσκεται ὡς πρὸ τούτου μὴ γνωσθέν [text rough; sense: nothing becomes known to him freshly]. [T-ILLEGIBLE: probably mockery of prayers + rejection of all prayer (per apparatus); not rendered.] τίς οὖν χρεία ἀναπέμπεσθαι εὐχὴν τῷ καὶ πρὶν εὔξασθαι ἐπισταμένῳ ὧν χρήζομεν; οἶδε γὰρ ὁ πατὴρ ὁ οὐράνιος ὧν χρείαν ἔχομεν πρὸ τοῦ ἡμᾶς αἰτῆσαι αὐτόν. εὔλογον δὲ πατέρα καὶ δημιουργὸν αὐτὸν ὄντα τοῦ παντός, ἀγαπῶντα τὰ ὄντα πάντα καὶ μηδὲν βδελυσσόμενον ὧν πεποίηχε, σωτηρίως τὰ περὶ ἕκαστον καὶ χωρὶς τοῦ εὔξασθαι οἰκονομεῖν δίκην πατέρος, νηπίων προϊσταμένου καὶ μὴ περιμένοντος ἐκείνων τὴν ἀξίωσιν, ἤτοι μηδ᾽ ὅλως δυναμένων αἰτεῖν ἢ διὰ ἄγνοιαν πολλάκις τὰ ἐναντία τοῖς συμφέρουσι καὶ λυσιτελοῦσι θελόντων λαβεῖν. ἀπολειπόμεθα δὲ οἱ ἄνθρωποι πλεῖον τοῦ θεοῦ ἤπερ τὰ κομιδῇ παιδία τοῦ νοῦ τῶν γεγεννηκότων.
§3. εἰκὸς δὲ τῷ θεῷ οὐ μόνον προεγνῶσθαι τὰ ἐσόμενα ἀλλὰ καὶ προδιατετάχθαι, καὶ μηδὲν αὐτῷ παρὰ τὰ προδιατεταγμένα γίγνεσθαι. ὥσπερ οὖν εἴ τις εὔχοιτο ἀνατέλλειν τὸν ἥλιον, ἠλίθιος ἂν νομίζοιτο, τὸ καὶ χωρὶς τῆς εὐχῆς αὐτοῦ ἐσόμενον διὰ τῆς εὐχῆς γενέσθαι ἀξιῶν· οὕτως ἀνόητος ἂν εἴη ἄνθρωπος, ὅστις οἴεται διὰ τὴν ἑαυτοῦ εὐχὴν γίνεσθαι τὰ καὶ μὴ εὐξαμένου αὐτοῦ πάντως ἐσόμενα. πάλιν τε αὖ ὥσπερ πᾶσαν μανίαν ὑπερβάλλει ὁ διὰ τὸ ἐνοχλεῖσθαι ὑπὸ τοῦ ἡλίου γενομένου ἐν θεριναῖς τροπαῖς καὶ καυσοῦσθαι οἰόμενος διὰ τῆς εὐχῆς μεταστήσεσθαι τὸν ἥλιον ἐπὶ τὰ ἐαρινὰ σημεῖα, ἵνα εὐκράτου ἀπολαύῃ τοῦ ἀέρος· οὕτως τὰ ἀναγκαίως συμβαίνοντα περιστατικὰ τῷ τῶν ἀνθρώπων γένει εἴ τις οἴοιτο διὰ τὸ εὔχεσθαι μὴ πείσεσθαι, πᾶσαν ὑπερβάλοι μελαγχολίαν.
§4. εἰ δὲ καί, ἠλλοτριώθησαν ἁμαρτωλοὶ ἀπὸ μήτρας, καὶ ἀφώρισταί ὁ δίκαιος ἐκ κοιλίας μητρός, καὶ οὔπω μήτε γεννηθέντων μήτε πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατ᾽ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, οὐχ ἐξ ἔργων ἀλλ᾽ ἐκ τοῦ καλοῦντος, λέγεται· ὁ μείζων δουλεύσει τῷ ἐλάττονι, μάτην περὶ ἀφέσεως ἁμαρτημάτων ἀξιοῦμεν ἢ περὶ τοῦ πνεῦμα ἰσχύος λαβεῖν, ἵνα — πάντα(?) ἐνδυναμοῦντος ἡμᾶς Χριστοῦ [text rough]. εἰ μὲν γὰρ ἁμαρτωλοί ἐσμεν, ἀπὸ μήτρας ἠλλοτριώμεθα· εἰ δὲ ἀφωρίσθημεν ἐκ κοιλίας μητρὸς ἡμῶν, τὰ κάλλιστα καὶ μὴ εὐχομένοις ἀπαντήσεται. ποίαν γὰρ εὐχὴν προσαγαγὼν Ἰακὼβ, πρὶν γεννηθῆναι, προφητεύεται ὅτι ὑπερέξει τοῦ Ἠσαῦ, καὶ δουλεύσει αὐτῷ ὁ ἀδελφός; τί δὲ ἀσεβήσας ὁ Ἠσαῦ μισεῖται πρὶν γεννηθῆναι; ἵνα τί δὲ εὔχεται Μωυσῆς, ὡς ἐν ὀγδοηκοστῷ ἐνάτῳ εὕρηται ψαλμῷ, εἰ καταφυγὴ αὐτοῦ ἐστιν ὁ θεὸς πρὸ τοῦ ὄρη ἑδρασθῆναι καὶ πλασθῆναι τὴν γῆν καὶ τὴν οἰκουμένην;
§5 (head inline/lost). ἀλλὰ καὶ περὶ πάντων τῶν σωθησομένων ἐν τῇ πρὸς Ἐφεσίους ἀναγέγραπται ὅτι ἐξελέξατο αὐτοὺς ἐν αὐτῷ, ἐν Χριστῷ ὁ πατὴρ πρὸ καταβολῆς κόσμου εἰς τὸ εἶναι αὐτοὺς ἁγίους καὶ ἀμώμους κατ᾽ ἐνώπιον αὐτοῦ, ἐν ἀγάπῃ προορίσας αὐτοὺς εἰς υἱοθεσίαν διὰ Χριστοῦ εἰς αὐτόν. ἤτοι οὖν τις ἐκ τῶν πρὸ καταβολῆς κόσμου ἐστὶν ἐξειλεγμένος, καὶ ἀμήχανον αὐτὸν τῆς ἐκλογῆς ἐκπεσεῖν, διόπερ οὐ χρεία τούτῳ εὐχῆς· ἢ οὐχ ἐξείλεκται οὐδὲ προώρισται, καὶ μάτην εὔχεται, κἂν μυριάκις εὔξηται, οὐκ ἐπακουσθησόμενος. οὓς γὰρ προέγνω ὁ θεός, τούτους καὶ προώρισε συμμόρφους τῆς εἰκόνος τῆς δόξης(?) τοῦ υἱοῦ αὐτοῦ· οὓς δὲ προώρισε, τούτους καὶ ἐκάλεσε· καὶ οὓς ἐκάλεσε, τούτους καὶ ἐδικαίωσε· οὓς δὲ ἐδικαίωσε, τούτους καὶ ἐδόξασε. τί γὰρ κάμνει Ἰωσίας ἢ διὰ τί εὐχόμενος πεφρόντιχε περὶ τοῦ πότερόν ποτε εἰσακουσθήσεται ἢ μή, πρὸ πολλῶν γενεῶν ὀνομαστὶ προφητευθεὶς καὶ περὶ τοῦ ὅ τι ποτὲ πράξει οὐ μόνον προγνωσθεὶς ἀλλὰ καὶ εἰς ἐπήκοον πολλῶν προῤῥηθείς; ἵνα τί δὲ καὶ Ἰούδας προσεύχεται, ὥστε καὶ τὴν προσευχὴν αὐτοῦ γενηθῆναι εἰς ἁμαρτίαν, ἀπὸ τῶν Δαυὶδ χρόνων προκηρυχθεὶς ὡς ἀπολέσων τὴν ἐπισκοπήν, ἑτέρου λαμβανομένου(?) ἀντ᾽ αὐτοῦ αὐτήν; [T-LACUNA ~100 letters.] αὐτόθεν δὲ ἀπεμφαίνει, ἀτρέπτου ὄντος τοῦ θεοῦ καὶ τὰ ὅλα προκατειληφότος μένοντός τε ἐν τοῖς προδιατεταγμένοις — εὔχεσθαι, οἰόμενον μετατρέψειν διὰ τῆς εὐχῆς αὐτοῦ τὴν πρόθεσιν ἢ ὡς μὴ προδιαταξαμένῳ ἀλλὰ περιμένοντι τὴν ἑκάστου εὐχὴν ἐντυγχάνειν, ἵνα διὰ τὴν εὐχὴν διαταξήται τὸ πρέπον τῷ εὐχομένῳ — τότε(?) τάσσων τὸ δοκιμαζόμενον εἶναι εὔλογον οὐ πρότερον αὐτῷ τεθεωρημένον [closing obscure; see note].
§6. χείσθω δὲ ἐν τοῖς παροῦσιν αὐταῖς λέξεσιν ἅπερ διὰ τῶν πρός με(?) γραμμάτων ἔταξας, οὕτως ἔχοντα. πρῶτον· εἰ προγνώστης ἐστὶν ὁ θεὸς τῶν μελλόντων, καὶ δεῖ αὐτὰ γίνεσθαι, ματαία ἡ προσευχή. δεύτερον· εἰ πάντα κατὰ βούλησιν θεοῦ γίνεται, καὶ ἀῤῥαγῆ(?) αὐτοῦ ἐστι τὰ βουλεύματα, καὶ οὐδὲν τραπῆναι ὧν βούλεται δύναται, ματαία ἡ προσευχή. χρήσιμα δέ, ὡς οἶμαι, ταῦτα πρὸς λύσιν τῶν ἀποναρχᾶν(?) πρὸς τὸ εὔχεσθαι προδιαληπτέον.
Prayer, providence, and how things are moved§6
6Of things moved, some have their mover from outside — like lifeless things held together by mere habit, and things moved by nature and soul: not as such ever moved thus, but like things held by habit alone. For stones and wood, cut from the mine or having lost the growing, held by habit alone, have their mover from outside; and animals' bodies too, and portable plants, when shifted by something — not as animals and plants, but like stones and wood that lost growing. And though even these move, since all wasting bodies are in flux, their movement in wasting is consequential. Second beyond these are things moved by indwelling nature or soul — which are said to be moved from themselves by those who use names strictly. Third is the movement in animals, called movement from themselves. And the movement of rationals, I think, is movement through themselves. Remove self-movement from an animal and it can no longer be conceived as still an animal, but will be like a plant moved by nature alone or a stone carried from outside. And if something follows upon its own movement — since we named this 'being moved from itself' (Galatians 1:15) — it must be rational.
Those who want nothing to be up to us will necessarily admit most absurd things: first, that we are not animals; second, that we are not even rational — but as though moved by an outside mover, ourselves in no way moving, we are said by it to do what we are thought to do. Besides, let anyone attend to his own affections and see whether he will shamelessly say: it is not I who will, not I who eat, not I who walk, not I who assent and accept whatever doctrines, not I who nod toward others away from false ones. As it is impossible for a man to be disposed toward certain doctrines, though he invent myriad times with plausible arguments, so it is impossible to be disposed about human affairs as if the 'up to us' were in no way preserved. For who is disposed that nothing is graspable, or so lives as suspending judgment on everything whatsoever? Who does not rebuke his servant, having taken an impression of the servant's fault? Who does not accuse a son who fails his duty to parents, or blame and censure one who did shameful things, or the adulterous wife? For truth forces and compels, even though one invent myriad times, to rouse(?) and praise and blame — with the 'up to us' preserved, and what depends on us becoming praiseworthy or blameworthy.
If then the 'up to us' is preserved — having countless turnings toward virtue or vice, and again toward duty or against duty — necessarily this too, with the rest, before it happens, is known to God from creation and the world's foundation, of what sort it shall be. And in all things God predetermines, following what he has seen concerning each work of the 'up to us,' predetermining worthily for each 'up to us' movement what shall meet it from providence — and further, what shall come to pass in the sequence of future things. God's foreknowledge does not become the cause of all future things, even those to be effected from the 'up to us' according to our impulse. For even if, hypothetically, God did not know the future, we would not for that reason lose acting these things and willing those; rather, from foreknowledge comes this: that each one's 'up to us' takes order into the whole's administration, needful for the world's constitution.
If then each 'up to us' is known to him, and for this reason, as foreseen by him, providence dispenses worthily to each — it is reasonable also that what one prays, and with what disposition so-and-so believing thus and wanting this to happen to him, is grasped beforehand. And with this grasped, something like this will fittingly be ordered in the dispensation: 'This one praying wisely I shall hear — the very prayer he will pray; but this one I shall not hear, either because he is unworthy to be heard or because he prayed for things neither profitable for the pray-er to receive nor fitting for me to grant.' (1 Kings 13:2) 'And for this prayer, say, of so-and-so, I shall not hear him; but for that one I shall hear him.' (2 Kings 23:4–25) If anyone is troubled that God, foreknowing the future, cannot lie — as if things were necessitated — tell him that this very thing is known to God unchangeably: that this one wills the better irrevocably and firmly, or will will the worse so as to admit no change toward the profitable. And again: 'Certain things I shall do for this one praying — for it befits me, since he prays to me not blameworthily nor carelessly conducting himself about prayer. But for this one praying in measure I shall give beyond what he asks or conceives(?) certain things — for it befits me to outdo him in benefactions and supply more than he had room to ask. And to this one, who will be such, I shall send this angel as minister, from this time beginning to co-work his salvation until this time; but to this one, say, one worthier than this one, since he will be better. But from this one, after giving himself to excellent words then slipping and running back to the more material, I shall withdraw this better co-worker. And with him gone, accordingly a worse power, finding opportunity, shall mount his laziness, set upon certain sins — since he gave himself ready to sin — and provoke him.' (Psalm 109:1)
Thus then already, as it were, shall he who predetermines all things say: 'Amos shall beget Josiah, who shall not emulate his father's faults but, meeting this road urging to virtue through these companions, shall be noble and good; who shall demolish Jeroboam's ill-built altar.' And I know Judas: with my Son visiting mankind, good and noble at first, later to turn aside and fall into human sins — whom it shall be reasonable to suffer certain things for these. This foreknowledge is perhaps concerning all, but certainly concerning Judas and other mysteries, and comes in the Son of God, who saw by comprehension of the unrolling(?) of future things Judas and the sins to be sinned by him — so that after seizing(?) him, and before Judas came to be, through David he said: O God, do not pass over my praise in silence — and what follows. Knowing the future, and what tension Paul shall have toward godliness — I, before founding the world, laying down the beginning of world-making, shall choose him, and with these powers co-working human salvation set him beside them as soon as born, setting him apart from his mother's womb, permitting at first in youth with ignorant zeal, on pretext of godliness, to persecute those who believed in my Christ and to guard the garments of those stoning my servant and witness Stephen — so that later, taking occasion and changing to the better, he may not boast before me but say: I am not fit to be called apostle, because I persecuted God's church; and sensing my future benefaction to him after youthful godly-pretext faults, he may say: By God's grace I am what I am; and, checked by conscience for what in youth befell him against Christ, he may not be lifted up by the exceeding greatness of the revelations to be manifested to him for benefaction (Acts 7:58) (1 Corinthians 15:9) (1 Corinthians 15:10) (2 Corinthians 12:7) (1 Corinthians 15:9–10).
Greek · §6
§1. Τῶν κινουμένων τὰ μέν τινα τὸ κινοῦν ἔξωθεν ἔχει ὥσπερ τὰ ἄψυχα καὶ ὑπὸ ἕξεως μόνης συνεχόμενα καὶ τὰ ὑπὸ φύσεως καὶ ψυχῆς κινούμενα, οὐχ ᾗ τοιαῦτα ἔσθ᾽ ὅτε κινούμενα ἀλλ᾽ ὁμοίως τοῖς ὑπὸ ἕξεως μόνης συνεχημένοις· λίθοι γὰρ καὶ ξύλα, τὰ ἐκκοπέντα τοῦ μετάλλου ἢ τὸ φύειν ἀπολωλεκότα, ὑπὸ ἕξεως μόνης συνεχόμενα τὸ κινοῦν ἔξωθεν ἔχει, ἀλλὰ καὶ τὰ τῶν ζῴων σώματα καὶ τὰ φορητὰ τῶν πεφυτευμένων, ὑπό τινος μετατιθέμενα, οὐχ ὡς ζῷα καὶ φυτὰ [θεωρούμενα(?) garbled] ἀλλ᾽ ὁμοίως λίθοις καὶ ξύλοις τοῖς τὸ φύειν ἀπολωλεκόσι· κἂν κινῆται καὶ ταῦτα τῷ ῥευστὰ εἶναι πάντα τὰ σώματα φθίνοντα, παρακολουθητικὴν ἔχει τὴν ἐν τῷ φθίνειν κίνησιν. δεύτερα δὲ παρὰ ταῦτα ἔστι κινούμενα τὰ ὑπὸ τῆς ἐνούσης(?) φύσεως ἢ ψυχῆς κινούμενα, ἃ καὶ ἐξ αὐτῶν κινεῖσθαι λέγεται παρὰ τοῖς κυριώτερον χρωμένοις τοῖς ὀνόμασι. τρίτη δέ ἐστι κίνησις ἡ ἐν τοῖς ζῴοις, ἥτις ὀνομάζεται ἡ ἀφ᾽ αὑτῶν κίνησις· οἶμαι δὲ ὅτι ἡ τῶν λογικῶν κίνησις δι᾽ αὐτῶν ἐστι κίνησις. ἐὰν δὲ περιέλωμεν ἀπὸ τοῦ ζῴου τὴν ἀφ᾽ αὑτοῦ κίνησιν, οὐδὲ ζῷον ἔτι ὃν ὑπονοηθῆναι δύναται, ἀλλὰ ἔσται ὅμοιον ἤτοι φυτῷ ὑπὸ φύσεως μόνης κινουμένῳ ἢ λίθῳ ὑπό τινος ἔξωθεν φερομένῳ. ἐὰν δὲ παρακολουθῇ τι τῇ ἰδίᾳ κινήσει, ἐπεὶ τοῦτο οἷα(?) αὐτοῦ κινεῖσθαι ὠνομάσαμεν [rough], ἀνάγκη τοῦτο εἶναι λογικόν.
§2. οἱ τοίνυν θέλοντες μηδὲν εἶναι ἐφ᾽ ἡμῖν, ἀναγκαίως ἠλιθιώτατόν(?) τι παραδέξονται· πρῶτον μὲν ὅτι οὐκ ἐσμὲν ζῷα, δεύτερον δὲ ὅτι οὐδὲ λογικά, ἀλλ᾽ οἷον ὑπὸ ἔξωθεν κινοῦντος αὐτοὶ οὐδαμῶς κινούμενοι ποιεῖν ὑπ᾽ ἐκείνου λεγοίμεθα ἃ ποιεῖν νομιζόμεθα. ἄλλως τε καὶ τοῖς ἰδίοις πάθεσιν ἐπιστήσας τις ὁράτω, εἰ μὴ ἀναιδῶς ἐρεῖ μὴ αὐτὸς θέλειν καὶ μὴ αὐτὸς ἐσθίειν καὶ μὴ αὐτὸς περιπατεῖν μηδὲ αὐτὸς συγχατατίθεσθαι καὶ παραδέχεσθαι ὁποῖα δή ποτε τῶν δογμάτων μηδὲ αὐτὸς ἀνανεύειν πρὸς ἕτερα εἷς(?) ψευδῆ. ὥσπερ οὖν πρός τινα δόγματα ἀμήχανον διατεθῆναι ἄνθρωπον, κἂν μυριάκις αὐτὰ κατασκευάζῃ εὑρεσιλογῶν καὶ πιθανοῖς λόγοις χρώμενος, οὕτως ἀδύνατον διατεθῆναί τινα περὶ τῶν ἀνθρωπίνων, ὡς μηδαμῶς τοῦ ἐφ᾽ ἡμῖν σῳζομένου. τίς γὰρ διάκειται περὶ τοῦ μηδὲν εἶναι καταληπτὸν ἢ οὕτως βιοῖ, ὡς ἐπέχων περὶ παντὸς οὑτινοσοῦν; τίς δὲ οὐχ ἐπιπλήττει, φαντασίαν ἁμαρτήσαντος οἰκέτου λαβών, τῷ θεράποντι; καὶ τίς ἐστιν, ὅστις οὐκ αἰτιᾶται υἱὸν τὸ πρὸς γονεῖς καθῆκον μὴ ἀποδιδόντα ἢ μὴ μέμφεται καὶ ψέγει ὃς αἰσχρὸν πεποιηκὼς [ἢ(?) garbled] τὴν μεμοιχευμένην; βιάζεται γὰρ ἡ ἀλήθεια καὶ ἀναγκάζει, κἂν μυριάκις τις εὑρεσιλογῇ, ὁρμᾶν(?) καὶ ἐπαινεῖν καὶ ψέγειν, σῳζομένου τοῦ ἐφ᾽ ἡμῖν, καὶ τούτου ἐπαινετοῦ ἢ ψεκτοῦ γινομένου παρ᾽ ἡμᾶς.
§3. εἰ δὴ τὸ ἐφ᾽ ἡμῖν σῴζεται, μυρίας ὅσας ἀπονεύσεις ἔχον πρὸς ἀρετὴν ἢ κακίαν καὶ πάλιν ἢ πρὸς τὸ καθῆκον ἢ πρὸς τὸ παρὰ τὸ καθῆκον, ἀναγκαίως τοῦτο μετὰ τῶν λοιπῶν, πρὶν γένηται, τῷ θεῷ ἔγνωσται ἀπὸ κτίσεως καὶ καταβολῆς κόσμου, ὁποῖον ἔσται· καὶ ἐν πᾶσιν, οἷς προδιατάσσεται ὁ θεὸς ἀκολούθως οἷς ἑώρακε(?) περὶ ἑκάστου ἔργου τῶν ἐφ᾽ ἡμῖν, προδιατέτακται κατ᾽ ἀξίαν ἑκάστῳ κινήματι τῶν ἐφ᾽ ἡμῖν τὸ καὶ ἀπὸ τῆς προνοίας αὐτῷ ἀπαντησόμενον· ἔτι δὲ καὶ κατὰ τὸν εἱρμὸν τῶν ἐσομένων συμβησόμενον, οὐχὶ τῆς προγνώσεως τοῦ θεοῦ αἰτίας γινομένης τοῖς ἐσομένοις πᾶσι καὶ ἐκ τοῦ ἐφ᾽ ἡμῖν κατὰ τὴν ὁρμὴν ἡμῶν ἐνεργηθησομένοις. εἰ γὰρ καὶ καθ᾽ ὑπόθεσιν μὴ γινώσκοι ὁ θεὸς τὰ ἐσόμενα, οὐ παρὰ τοῦτο ἀπολοῦμεν τὸ τάδε τινὰ ἐνεργήσειν καὶ τάδε θελήσειν· πλέον δὲ ἀπὸ τῆς προγνώσεως γίνεται τὸ κατάταξιν λαμβάνειν εἰς τὴν τοῦ παντὸς διοίκησιν χρειώδη τῇ τοῦ κόσμου καταστάσει τὸ ἑκάστου ἐφ᾽ ἡμῖν.
§4. εἰ τοίνυν τὸ ἕκαστον ἐφ᾽ ἡμῖν αὐτῷ ἔγνωσται, καὶ διὰ τοῦτο προεωραμένον αὐτῷ διατάττεσθαι ἀπὸ τῆς προνοίας τὸ κατ᾽ ἀξίαν παντί τῳ εὔλογον καὶ τὸ τί εὔξηται καὶ ποίαν διάθεσιν ἔχων ὁ δεῖνα οὕτως πιστεύων καὶ τί βουλόμενος αὐτῷ γενέσθαι προκατειλῆφθαι· οὗ προκαταληφθέντος, καὶ τοιοῦτόν τι ἀκολούθως ἐν τῇ διατάξει τετάξεται, ὅτι τοῦδε μὲν ἐπακούσομαι συνετῶς εὐξομένου — δὲ(?) αὐτὴν τὴν εὐχήν, ἣν εὔξεται — τοῦδε δὲ οὐχ ἐπακούσομαι ἤτοι διὰ τὸ ἀνάξιον αὐτὸν εἶναι τοῦ ἐπακουσθῆσεσθαι ἢ διὰ τὸ ταῦτα αὐτὸν εὔξασθαι, ἃ μήτε τῷ εὐχομένῳ λυσιτελεῖ λαβεῖν μήτε ἐμοὶ πρέπον παρασχεῖν. καὶ κατὰ τήνδε μὲν τὴν εὐχήν, φέρε εἰπεῖν, τοῦ δεῖνος οὐχ ἐπακούσομαι αὐτοῦ· κατὰ τήνδε δὲ ἐπακούσομαι. ἐὰν δέ τις ταράττηται διὰ τὸ μὴ οὐ(?) ψεύσασθαι τὸν θεὸν τὰ μέλλοντα προεγνωκότα, ὡς τῶν πραγμάτων κατηναγκασμένων, λεκτέον πρὸς τὸν τοιοῦτον ὅτι αὐτὸ τοῦτο τῷ θεῷ ἔγνωσται ἀραρότως, τὸ μὴ ἀραρότως τόνδε τινὰ τὸν ἄδικον(?) καὶ βεβαίως βούλεσθαι τὰ κρείττονα ἢ οὕτω θελήσειν τὰ χείρονα, ὥστε ἀνεπίδεκτον αὐτὸν ἔσεσθαι μεταβολῆς τῆς ἐπὶ τὰ συμφέροντα. καὶ πάλιν τάδε μέν τινα ποιήσω τῷδε εὐξομένῳ, ἐμοὶ γὰρ τοῦτο πρέπον ἐστὶν οὐ ψεκτῶς μοι εὐξομένῳ οὐδὲ ἀμελῶς περὶ τὴν εὐχὴν ἀναστραφησομένῳ· τῷδε δὲ ἐπὶ ποσὸν(?) εὐξομένῳ ὑπερεκπερισσοῦ(?) ὧν αἰτεῖται ἢ νοεῖ δωρήσομαι τάδε τινά, ἐμοὶ γὰρ τόνδε πρέπει νικᾶν ἐν ταῖς εὐποιΐαις καὶ χορηγεῖν πλείονα ὧν αἰτῆσαι κεχώρηκε. καὶ τῷδε μέν τινι τοιῷδε ἐσομένῳ τόνδε τὸν ἄγγελον λειτουργὸν ἐπιπέμψω, ἀπὸ τοῦδε ἀρξόμενον τοῦ χρόνου συνεργεῖν αὐτοῦ τῇ σωτηρίᾳ καὶ μέχρι τοῦδε συνεσόμενον, τῷδε δὲ τόνδε, φέρε εἰπεῖν, τὸν τοῦδε τιμιώτερον, τῷ τοῦδε ἐσομένῳ κρείττονι. τοῦδε δέ τινος, μετὰ τὸ ἐπιδεδωκέναι ἑαυτὸν λόγοις τοῖς διαφέρουσιν ὑπεκλυθησομένου καὶ παλινδρομήσοντος ἐπὶ τὰ ὑλικώτερα, ἀποστήσω τόνδε τὸν κρείττονα συνεργόν· οὗ ἀποστάντος, κατ᾽ ἀξίαν αὐτοῦ χείρων τις ἥδε(?) δύναμις καιρὸν εὑρηκυῖα τοῦ ἐπιβαίνειν τῇ ῥᾳθυμίᾳ, ἐπιστᾶσα ἐπὶ τάδε τινὰ τὰ ἁμαρτήματα αὐτόν, ἕτοιμον ἑαυτὸν πρὸς τὸ ἁμαρτάνειν δεδωκότα, προκαλέσεται.
§5 (head printed 'ὅ.'). οὕτως οὖν ἤδη οἱονεὶ ἐρεῖ ὁ προδιατασσόμενος τὰ ὅλα ὅτι Ἀμὼς γεννήσει τὸν Ἰωσίαν, ὅστις οὐ ζηλώσει τὰ τοῦ πατρὸς πταίσματα ἀλλὰ τυχὼν τῆσδε τῆς ἐπ᾽ ἀρετὴν προτρεπούσης ὁδοῦ διὰ τῶνδε τῶν συνεσομένων καλὸς ἔσται καὶ ἀγαθός, ὅστις κατασκάψει τὸ τοῦ Ἱεροβοὰμ κακῶς οἰκοδομηθὲν θυσιαστήριον. οἶδα δὲ καὶ Ἰούδαν· ἐπιδημήσαντός μου τοῦ υἱοῦ τῷ τῶν ἀνθρώπων γένει, κατὰ μὲν τὰς ἀρχὰς ἐσόμενον καλὸν καὶ ἀγαθὸν ὕστερον δὲ ἐκτραπησόμενον καὶ εἰς τὰ ἀνθρώπινα ἁμαρτήματα ἐκπεσούμενον, ὅντινα ἐπὶ τούτοις εὔλογον ἔσται παθεῖν τάδε τινά. ἡ δὲ πρόγνωσις αὕτη τάχα μὲν ἐπὶ πάντων πάντως δὲ ἐπὶ Ἰούδα καὶ ἑτέρων μυστηρίων(?) καὶ ἐν τῷ υἱῷ τοῦ θεοῦ γίνεται, ἑωρακότι τῇ κατανοήσει τοῦ ἐξελιγμοῦ(?) τῶν ἐσομένων τὸν Ἰούδαν καὶ τὰ ἁμαρτήματα τὰ ἁμαρτηθησόμενα αὐτῷ· ὥστε μετὰ καταλήψεως(?) αὐτόν, καὶ πρὶν γενέσθαι τὸν Ἰούδαν, διὰ τοῦ Δαυὶδ εἰρηκέναι· ὁ θεός, τὴν αἴνεσίν μου μὴ παρασιωπήσῃς — καὶ τὰ ἑξῆς. εἰδὼς δὲ τὰ μέλλοντα, καὶ ὁποῖον τόνον ἕξει πρὸς τὴν θεοσέβειαν ὁ Παῦλος, ἐν ἐμαυτῷ μὲν, πρὶν κτίσαι τὸν κόσμον ἐπιβαλλόμενος τῇ ἀρχῇ τῆς κοσμοποιΐας, αὐτὸν ἐπιλέξομαι καὶ ταῖσδε συνεργούσαις ἀνθρώπων σωτηρίᾳ δυνάμεσιν ἅμα τῷ γεννηθῆναι παραθήσομαι, ἀφορίζων αὐτὸν ἐκ κοιλίας μητρὸς καὶ ἐπιτρέπων κατὰ τὰς ἀρχὰς ἐν νεότητι ζήλῳ μετὰ ἀγνοίας ἐγγινομένῳ προφάσει θεοσεβείας διώκειν τοὺς εἰς τὸν Χριστόν μου πεπιστευκότας καὶ τηρεῖν τὰ ἱμάτια τῶν λιθοβολούντων τὸν θεραπευτήν μου καὶ μάρτυρα Στέφανον, ἕνα(?) ἀφορμῆς λαβόμενος(?) καὶ μεταβαλόμενος ἐπὶ τὰ βέλτιστα οὐ καυχήσηται ἐνώπιόν μου ἀλλὰ λέγῃ· οὐχ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ· καὶ αἰσθόμενος τῆς ἐσομένης μου εἰς αὐτὸν εὐεργεσίας μετὰ τὰ ἐν νεότητι προφάσει θεοσεβείας πταίσματα εἴπῃ· χάριτε δὲ θεοῦ εἰμι ὃ εἰμι· καὶ κωλυόμενος δὲ ὑπὸ τοῦ συνειδότος διὰ τὰ ὑπὸ νεανίου αὐτοῦ ἔτι τυγχάνοντος πεπραγμένα κατὰ Χριστοῦ οὐχ ὑπερεπαρθήσεται τῇ ὑπερβολῇ τῶν ἐπ᾽ εὐεργεσίᾳ φανερωθησομένων αὐτῷ ἀποκαλύψεων.
Sun, moon, and creation’s praise§7
7And regarding prayer for the sun to rise, this must be said. There is something up to even the sun, with it praising God together with the moon — praise him, it says, sun and moon. And evidently the moon's too, and consequently all the stars': for praise him, it says, all stars and light.
As we said God uses each earthly one's 'up to us' for some earthly need, appointing them fittingly, so we must suppose he appointed the whole heavenly world and the stars' harmonious course and motion for the whole by the sun and moon and stars' 'up to us' — untransgressing(?) and firm and stable(?) and wise. And if I pray not in vain concerning another's 'up to us,' much more concerning the 'up to us' of the stars dancing in heaven savingly for the whole. Though one may say of earthly things that certain impressions arising from surroundings provoke our instability or our better-inclining to do or say this or that — but for the heavenly, what arising impression could dislodge and shift, from its world-beneficial course, each of those having such a soul fitted by reason, with motion from their own cause(?) and using such an aetherial, purest body (Psalm 148:3)?
Greek · §7
§1. Καὶ πρὸς τὸ περὶ τῆς ἐπὶ τῷ ἀνατέλλειν τὸν ἥλιον εὐχῆς ταῦτα λεκτέον. ἔστι τι καὶ τοῦ ἡλίου ἐφ᾽ ἡμῖν, καὶ αὐτοῦ αἰνοῦντος μετὰ τῆς σελήνης τὸν θεόν· αἰνεῖτε γὰρ αὐτὸν, φησὶν, ἥλιος καὶ σελήνη· δῆλον δ᾽ ὅτι καὶ τῆς σελήνης καὶ ἀκολούθως πάντων τῶν ἄστρων· αἰνεῖτε γὰρ αὐτὸν, φησὶ, πάντα τὰ ἄστρα καὶ τὸ φῶς.
§2 (head inline/lost). ὥσπερ οὖν εἰρήκαμεν τῷ ἐφ᾽ ἡμῖν ἑκάστου τῶν ἐπὶ γῆς καταχρώμενον τὸν θεὸν εἴς τινα χρείαν τῶν ἐπὶ γῆς κατατεταχέναι εἰς δέον αὐτά, οὕτως ὑποληπτέον τῷ ἐφ᾽ ἡμῖν ἡλίου καὶ σελήνης καὶ ἄστρων, ἀπαραβάτῳ(?) καὶ βεβαίῳ ὄντι καὶ σταθερῷ(?) καὶ σοφῷ, διατεταχέναι πάντα τὸν κόσμον τοῦ οὐρανοῦ καὶ τὴν τῶν ἄστρων ἁρμονίως τῷ παντὶ πορείαν καὶ κίνησιν. καὶ εἰ περὶ τοῦ ἐφ᾽ ἑτέρου μὴ μάτην εὔχομαι, πολλῷ πλέον περὶ τοῦ ἐφ᾽ ἡμῖν τῶν ἐν οὐρανῷ σωτηρίως τῷ παντὶ χορευόντων ἀστέρων. καίτοι γε ἔστιν εἰπεῖν περὶ τῶν ἐπὶ γῆς ὅτι τοιαίδε τινὲς προσγενόμεναι ἐκ τῶν περιεστώτων φαντασίαι προκαλοῖνται τὸ ἀβέβαιον ἡμῶν ἢ τὸ ἐπὶ τὸ κρεῖττον ῥεπτικὸν ἡμῶν πρὸς τὸ ποιῆσαι ἢ εἰπεῖν τάδε τινὰ ἢ τάδε· ἐπὶ δὲ τῶν ἐν οὐρανῷ ποία δύναται ἐγγενομένη φαντασία ἐκστῆσαι καὶ μετακινῆσαι ἀπὸ τῆς(?) ὠφελίμου τῷ κόσμῳ πορείας ἕκαστον τῶν τοιαύτην ψυχὴν ὑπὸ λόγου κατηρτισμένην καὶ παρὰ τὴν αὐτῶν αἰτίαν(?) ἐχόντων καὶ τοιούτῳ σώματι αἰθερίῳ καὶ καθαρωτάτῳ χρωμένων;
Why prayer is still required§8
8Still, it is not unreasonable to employ such an example too, to urge toward praying and deter from neglecting prayer. As there is no begetting children without a wife and the activity taken up for childbearing, so one would not obtain certain things without having so prayed — obscure clause with such disposition, believing thus, not having so lived before prayer. One must not babble, then, nor ask small things, nor pray about earthly things, nor come to prayer with anger and troubled reasonings; nor without purity can one conceive leisure arising for prayer; nor can the pray-er obtain forgiveness of sins without heartily forgiving the brother who wronged him and asks pardon.
I hold that benefit comes in many ways to one who prays as one ought, or hastens toward it as he can. First, in any case, he who set his mind toward praying is benefited: by the very condition in praying he presents himself to God, and forms himself to speak to him as present — as overseeing and present. For as such impressions and reminders of certain things defile, concerning the things of which they are reminders, the reasonings born in those impressions — so we must be persuaded it is profitable to remember the believed God who observes the movements in the soul's sanctuary, with remembrance ordering itself to please him as present and overseeing, who reaches before every mind, who examines hearts and searches kidneys. For even if, hypothetically, no further benefit came to one who set his reasoning to pray beyond this one, no small thing must be conceived gained by one who thus reverently ordered himself in prayer's hour. What sins this oft-done thing keeps off, and to what right deeds it bears — those know by experience who gave themselves more constantly to praying. For if reminding and recalling a sensible man profited in wisdom provokes us to zeal for him and often blocks impulses to the worse — how much more does reminding of God, the Father of all, with prayer to him, profit those who persuaded themselves that they stand by and speak to a present and hearing God (Matthew 6:7) (Matthew 6:12) (Psalm 7:10)?
Greek · §8
§1. Ἔτι δὲ οὐχ ἄλογον καὶ τοιούτῳ τινὶ παραδείγματι χρήσασθαι πρὸς τὸ προτρέψασθαι ἐπὶ τὸ εὔξασθαι καὶ ἀποτρέψασθαι τοῦ ἀμελεῖν τῆς εὐχῆς. ὥσπερ οὐχ [ἔστι(?) — scan ἔστε] παιδοποιήσασθαι χωρὶς γυναικὸς καὶ τῆς εἰς παιδοποιΐαν [χρήσιμον(?) — scan xensiuov] παραλαμβανομένης ἐνεργείας, οὕτως τῶνδέ τινων οὐκ ἄν τις τύχοι, μὴ οὕτως εὐξάμενος ... ὅ(?) μετὰ διαθέσεως τοιᾶσδε, πιστεύων οὕτως, οὐ πρὸ τῆς εὐχῆς τόνδε βιώσας τὸν τρόπον [text rough; sense: certain things come only to one who so prayed, with such disposition, believing thus, not having so lived before prayer]. οὐ βαττολογητέον οὖν(?) οὐδὲ μικρὰ αἰτητέον οὐδὲ περὶ ἐπιγείων προσευκτέον οὐδὲ μετὰ ὀργῆς καὶ τεταραγμένων λογισμῶν ἐπὶ τὴν προσευχὴν ἐλθετέον, ἀλλ᾽ οὐδὲ χωρὶς καθαρεύσεως(?) ἔστι(?) ἐπινοῆσαι γινομένην τῇ προσευχῇ σχολήν· ἀλλ᾽ οὐδὲ ἀφέσεως ἁμαρτημάτων οἷόν τε τυχεῖν τὸν εὐχόμενον, μὴ ἀπὸ τῆς καρδίας ἀφιέντα τῷ πεπλημμεληχότι καὶ συγγνώμης τυχεῖν ἀξιοῦντι ἀδελφῷ.
§2. ὠφέλειαν δὲ ἐγγίνεσθαι τῷ ὃν δεῖ τρόπον εὐχομένῳ ἢ ἐπὶ τοῦτο κατὰ τὸ δυνατὸν ἐπειγομένῳ πολλαχῶς ἡγοῦμαι συμβαίνειν. καὶ πρῶτόν γε πάντως ὠνατό(?) τε ὁ πρὸς τὸ εὔξασθαι ταθεὶς κατὰ τὸν νοῦν, διὰ αὐτῆς τῆς ἐν τῷ εὔχεσθαι καταστάσεως θεῷ παριστάναι ἑαυτὸν καὶ παρόντι ἐκείνῳ λέγειν σχηματίσας ὡς ἐφορῶντι καὶ παρόντι. ὥσπερ γὰρ αἱ τοιαίδε φαντασίαι καὶ ὑπομνήσεις τῶνδέ τινῶν περὶ τὰ, ὧν γεγόνασιν αἱ ὑπομνήσεις, μολύνουσι τοὺς λογισμοὺς τοὺς ἐν ταῖσδε ταῖς φαντασίαις γεγενημένους, τὸν αὐτὸν τρόπον πειστέον ὀνησιφόρον εἶναι μνήμην πεπιστευμένου τοῦ θεοῦ καὶ κατανοοῦντος τὰ ἐν τῷ ἀδύτῳ τῆς ψυχῆς κινήματα, ῥυθμιζούσης(?) ἑαυτὴν ἀρέσκειν ὡς παρόντι καὶ ἐποπτεύοντι καὶ φθάνοντι ἐπὶ πάντα νοῦν τῷ ἐτάζοντι καρδίας καὶ ἐρευνῶντι νεφρούς. ἵνα γὰρ καθ᾽ ὑπόθεσιν μηδεμία ἔτι παρὰ ταύτην ὠφέλεια γένηται τῷ καταστήσαντι αὐτοῦ τὸν λογισμὸν εἰς τὸ εὔχεσθαι, οὐ τὸ τυχὸν ἐννοητέον λαβεῖν τὸν οὕτως εὐλαβῶς ἑαυτὸν ῥυθμίσαντα ἐν τῷ τῆς εὐχῆς καιρῷ. τοῦτο δὲ γινόμενον πολλάκις ὅσων ἀφίστησιν ἁμαρτημάτων καὶ ἐφ᾽ ὅσα φέρει τῶν κατορθωμάτων, ἴσασι τῇ πείρᾳ οἱ συνεχέστερον τῷ εὔχεσθαι ἑαυτοὺς ἐπιδεδωκότες. εἰ γὰρ ὑπόμνησις καὶ ἀναπόλησις ἐλλογίμου ἀνδρὸς καὶ ὠφελημένου ἐν σοφίᾳ ἐπὶ ζῆλον ἡμᾶς αὐτοῦ προκαλεῖται καὶ πολλάκις ἐμποδίζει ὁρμὰς τὰς ἐπὶ τὸ χεῖρον, πόσῳ πλέον θεοῦ τοῦ τῶν ὅλων πατρὸς ὑπόμνησις μετὰ τῆς πρὸς αὐτὸν εὐχῆς ὀνίνησι τοὺς πείσαντας ἑαυτοὺς ὅτι παρόντι καὶ ἀκούοντι παρεστήχασι καὶ λέγουσι θεῷ;
Conditions of true prayer from Scripture§9
9What was said must be proved from the divine Scriptures in this way. The pray-er must lift holy hands by forgiving each who wronged him — expunging anger's passion from the soul and being angry at none. Again, lest the mind be clouded by other reasonings, one must forget all outside prayer in the hour one prays — and how is such a one not most blessed? — as Paul teaches in First Timothy, saying: I desire then that men pray in every place, lifting holy hands without anger and disputes. Besides, the wife praying must especially have the restrained and modest, soul and body — above all when she prays revering God, exiling every unchaste and womanly reminder from the ruling part, adorned not with braids and gold or pearls or costly clothing, but as befits a woman professing godliness (I wonder if one would hesitate to call blessed, from this condition alone, her who so presented herself to pray) — as Paul taught in the same epistle, saying: Women likewise in modest dress, with shame and self-control adorning themselves, not with braids and gold or pearls or costly clothing, but, as befits women professing godliness, with good works.
The prophet David too says the saint praying has many other things — and these must be seasonably set beside: that what most profits may become evident, even if alone it aids(?) — what disposition and preparation for praying of one who dedicated himself to God. He says: To You I lifted my eyes, who dwell in heaven; and To You I lifted my soul, O God. For eyes of the mind, lifted from dwelling on earthly things and being filled with impressions from the more material, and raised so high as even to peer beyond creatures, coming to conceive God alone and converse solemnly and befittingly with the Hearer — how have they not already greatly profited, with unveiled face mirroring the Lord's glory, being transformed into the same image from glory to glory? Partaking then of some diviner intelligible effluence — declared by The light of Your face was signed upon us, Lord. And the soul lifted, following the Spirit, separated from body — not only following the Spirit but becoming in it — declared by To You I lifted my soul: how, already laying aside being soul, does it not become spiritual?
If forgetfulness of wrongs is a greatest feat — with the prophet Jeremiah summing the whole Law in it, saying: Not these things did I command your fathers when they went out of Egypt, but this I commanded: let each not remember his neighbor's evil in his heart — coming from forgetfulness of wrongs to prayer, we keep the Savior's command, saying: Whenever you stand praying, forgive whatever you hold against anyone. Evidently, standing thus to pray, we already possess the best (1 Timothy 2:8) (1 Timothy 2:9–10) (Psalm 123:1) (Psalm 25:1) (2 Corinthians 3:18) (Psalm 4:6) (Jeremiah 7:22–23) (Zechariah 7:10) (Mark 11:25) (1 Timothy 2:8–10).
Greek · §9
§1. Κατασκευαστέον δὲ ἀπὸ τῶν θείων γραφῶν τὰ εἰρημένα τοῦτον τὸν τρόπον. ἐπαίρειν δεῖ ὁσίας χεῖρας τὸν εὐχόμενον διὰ τοῦ ἀφιέναι ἑκάστῳ τῶν εἰς αὐτὸν πεπλημμεληχότων, τὸ τῆς ὀργῆς πάθος ἐξαφανίσαντα ἀπὸ τῆς ψυχῆς καὶ μηδενὶ θυμούμενον. πάλιν τε δεῖ ὑπὲρ τοῦ μὴ ἐπιθολοῦσθαι τὸν νοῦν ὑπὸ ἑτέρων λογισμῶν πάντων ἐπιλελῆσθαι τῶν ἔξω τῆς εὐχῆς κατὰ τὸν καιρόν, ἐν ᾧ τις εὔχεται, (τοιοῦτον δὲ εἶναι πῶς οὐχ ἔστι μακαριώτατον;) ὡς διδάσχει Παῦλος ἐν τῇ προτέρᾳ πρὸς Τιμόθεον λέγων· βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. ἀλλὰ πρὸς τούτοις τὴν γυναῖκα χρὴ ἔχειν μάλιστα εὐχομένην τὸ κατεσταλμένον καὶ τὸ κόσμιον ψυχῇ καὶ σώματι, πάντων μᾶλλον ἐξαιρέτως καὶ ὅτε εὔχεται αἰδουμένην τὸν θεὸν καὶ πᾶσαν ἀχόλαστον καὶ γυναικείαν ὑπόμνησιν ἐξορίσασαν ἀπὸ τοῦ ἡγεμονικοῦ καὶ κεκοσμημένην οὐκ ἐν πλέγμασι καὶ χρυσῷ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ ἀλλ᾽ οἷς πρέπον ἐστὶ κεκοσμῆσθαι γυναῖκα θεοσέβειαν ἐπαγγελλομένην (θαυμάζω δὲ εἰ διστάξαι τις ἂν μακαρίαν ἐκ μόνης τῆς τοιαύτης καταστάσεως ἀποφήνασθαι τὴν εἰς τὸ εὔχεσθαι τοιαύτην ἑαυτὴν παραστήσασαν), ὡς ἐδίδαξεν ἐν τῇ αὐτῇ ἐπιστολῇ ὁ Παῦλος λέγων· γυναῖκας ὡσαύτως ἐν καταστολῇ κοσμίῳ, μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασι καὶ χρυσῷ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ ἀλλὰ, ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, δι᾽ ἔργων ἀγαθῶν.
§2. καὶ ὁ προφήτης δὲ Δαυὶδ πολλὰ μὲν καὶ ἄλλα φησὶν ἔχειν εὐχόμενον τὸν ἅγιον· καὶ ταῦτα δὲ οὐχ ἀκαίρως παραθετέον. ἵνα φανερὰ ἡμῖν γένηται τὰ μέγιστα ὠφελοῦσα, κἂν μόνη βοηθῇ(?), ἣ σχέσις καὶ εἰς τὸ εὔχεσθαι παρασκευὴ τοῦ ἀνατεθεικότος ἑαυτὸν τῷ θεῷ. φησὶν οὖν· πρὸς σὲ ἦρα τοὺς ὀφθαλμούς μου, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ· καὶ πρὸς σὲ ἦρα τὴν ψυχήν μου, ὁ θεός. ἐπαιρόμενοι γὰρ οἱ ὀφθαλμοὶ τοῦ διανοητικοῦ ἀπὸ τοῦ προσδιατρίβειν τοῖς γηΐνοις καὶ πληροῦσθαι φαντασίας τῆς ἀπὸ τῶν ὑλικωτέρων καὶ ἐπὶ τοσοῦτον ὑψούμενοι, ὥστε καὶ ὑπερκύπτειν τὰ γεννητὰ καὶ πρὸς μόνῳ τῷ ἐννοεῖν τὸν θεὸν κἀκείνῳ σεμνῶς καὶ πρεπόντως τῷ ἀκούοντι ὁμιλεῖν γίνεσθαι, πῶς οὐχὶ τὰ μέγιστα ἤδη ὠνήσαντο αὐτοὺς τοὺς ὀφθαλμούς, ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζομένους καὶ τὴν αὐτὴν εἰκόνα μεταμορφουμένους ἀπὸ δόξης εἰς δόξαν; ἀποῤῥοῆς γὰρ νοητοῦ τινὸς θειοτέρου μεταλαμβάνουσι τότε, ὅπερ δηλοῦται ἐκ τοῦ· ἐσημειώθη ἐφ᾽ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε. καὶ ἡ ψυχὴ δὲ ἐπαιρομένη καὶ τῷ πνεύματι ἑπομένη τοῦ τε σώματος χωριζομένη καὶ οὐ μόνον ἑπομένη τῷ πνεύματι ἀλλὰ καὶ ἐν αὐτῷ γινομένη. ὅπερ δηλοῦται ἐκ τοῦ· πρὸς σὲ ἦρα τὴν ψυχήν μου, πῶς οὐχὶ ἤδη ἀποτιθεμένη τὸ εἶναι ψυχὴ πνευματικὴ γίνεται;
§3. εἰ δὲ μέγιστόν ἐστι κατόρθωμα ἀμνησικακία(?) κατὰ τὸν προφήτην Ἱερεμίαν, πάντα ἀνακεφαλαιοῦσθαι τὸν νόμον ἐν αὐτῷ λέγοντα· οὐ ταῦτα ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένων αὐτῶν ἐκ τῆς Αἰγύπτου, ἀλλὰ τοῦτο ἐνετειλάμην· ἕκαστος τῷ πλησίον ἐν τῇ καρδίᾳ μὴ μνησικακείτω. ἀπὸ μνησικακίας δὲ ἥκοντες ἐπὶ τὸ εὔχεσθαι τὴν τοῦ σωτῆρος φυλάσσομεν ἐντολήν, λέγοντος· ὅταν στήκητε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος. δῆλον ὅτι τοιοῦτοι ἱστάμενοι πρὸς τὸ εὔξασθαι τὰ κάλλιστα ἤδη κεκτήμεθα.
Already gaining the how of prayer§10
10This was said hypothetically — even if nothing else attends us praying — that we gain the best, conceiving and achieving the 'how' of prayer. But clearly one who so prays shall be heard even while speaking, beholding by the Hearer's activity 'Behold, I am here,' having shed before praying all displeasure toward providence. For this is declared by: If you remove from yourself bond and finger-pointing and murmuring word — of one well-pleased with what happens, free from every bond, not voting against God who ordains what he wills for our training, nor murmuring in the hidden reasonings without audible voice to men — which murmuring, like wicked servants who blame masters' (Isaiah 58:9) orders, murmur those who dare not with voice and whole soul curse providence for what happens, yet wish to escape the Lord of all in what displeases them. And I think this is also the Job passage: In all these things that happened Job sinned not with his lips before God. On the earlier-recorded temptation: In all these things that happened Job sinned not before God. Which, commanding it must not happen, the word in Deuteronomy says: Take heed lest there be a hidden word in your heart, lawlessness, saying: The seventh year draws near — and what follows.
One who so prays, so greatly profited beforehand, becomes fitter to be mingled with the Spirit filling the whole world of the Lord and with him who filled all earth and heaven, saying through the prophet thus: Do I not fill heaven and earth? says the Lord. Still, through the aforesaid purity and prayer, with the Word of God standing amid those encircling(?) him, nothing lacking to prayer, he shall partake — with him who is mediated by him(?) co-praying to the Father. For High Priest of our offerings and Paraclete to the Father is the Son of God, praying for those who pray and co-advocating with advocates — who would not pray for his own who do not pray more constantly through him, nor be Paraclete before God for those disobeying the teachings to pray always and not faint. For he spoke, it says, a parable to the effect that they must always pray and not faint: There was a judge in a certain city — and what follows. And before these: And he said to them: Which of you shall have a friend, and go to him at midnight and say to him: Friend, lend me three loaves, since a friend arrived to me from a journey, and I have nothing to set before him — and a little later: I say to you, though he will not rise and give him because he is his friend, yet because of his shamelessness he will rise and give him whatever he needs. Who of those believing Jesus' unlying mouth would not be urged to pray untiringly, when he says: Ask, and it shall be given you — for everyone who asks receives? Since the good Father gives the living bread to us who ask him for it (not the stone the Adversary wants to become food for Jesus and his disciples), to those who received the spirit of adoption from the Father; and the Father gives the good gift, raining(?) it from heaven, to those who ask him (Isaiah 58:6) (Job 1:22) (Job 2:10) (Deuteronomy 15:9) (Jeremiah 23:24) (Luke 18:1) (Luke 11:5–8) (Matthew 7:7–8) (Matthew 4:3) (Romans 8:15) (Luke 11:13) (Job 1:22; 2:10) (Luke 18:1; 11:5–8).
Greek · §10
§1. Καὶ ταῦτα μὲν ὡς καθ᾽ ὑπόθεσιν εἴρηται, καὶ εἰ μηδὲν ἕτερον ἡμῖν ἐπακολουθήσει εὐχομένοις, ὅτι τὰ κάλλιστα κερδαίνομεν, τὸ καθὸ δεῖ εὔχεσθαι νενοηκότες καὶ κατορθοῦντες· σαφὲς δὲ ὅτι ὁ οὕτως εὐχόμενος ἔτι λαλῶν ἀκούσεται, τῇ ἐνεργείᾳ τοῦ ἐπακούοντος ἐνορῶν, τὸ ἰδοὺ πάρειμι, πᾶσαν τὴν πρὸς τὴν πρόνοιαν δυσαρέστησιν, πρὶν εὔξασθαι, ἀποβεβληκώς. τοῦτο γάρ ἐστι δηλούμενον διὰ τοῦ· ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν(?) καὶ ῥῆμα γογγυσμοῦ, τοῦ εὐαρεστουμένου τοῖς γινομένοις ἐλευθέρου ἀπὸ παντὸς δεσμοῦ γεγενημένου καὶ μὴ ἀντιχειροτονοῦντος τῷ θεῷ, ἃ βούλεται πρὸς γυμνάσιον ἡμῶν διατασσομένῳ, ἀλλὰ μηδὲ κατὰ τὸ κρυπτὸν τῶν λογισμῶν γογγύζοντος χωρὶς ἀχουστῆς ἀνθρώποις φωνῆς· ὅντινα γογγυσμὸν δίκην πονηρῶν οἰκετῶν, οὐκ ἐν φανεροῖς(?) τὰς προστάξεις τῶν δεσποτῶν αἰτιωμένων(?) [rough], γογγύζουσιν οἱ μὴ τολμῶντες μὲν φωνῇ καὶ ὅλῃ ψυχῇ κακολογεῖν ἐπὶ τοῖς συμβαίνουσι τὴν πρόνοιαν οἷον δὲ βουλόμενοι καὶ τὸν τῶν ὅλων κύριον ἐφ᾽ οἷς δυσαρεστοῦνται λαθεῖν. καὶ οἶμαι τοῦτ᾽ εἶναι καὶ τὸ ἐν τῷ Ἰώβ· ἐν τούτοις πᾶσι τοῖς συμβεβηκόσιν οὐδὲν ἥμαρτεν Ἰὼβ τοῖς χείλεσιν ἐναντίον τοῦ θεοῦ. ἐπὶ τοῦ πρὸ αὐτοῦ πειρασμοῦ ἀναγεγραμμένου· ἐν τούτοις πᾶσι τοῖς συμβεβηκόσιν οὐδὲν ἥμαρτεν Ἰὼβ ἐνώπιον τοῦ θεοῦ. ὃ δὴ προστάσσων μὴ δεῖν γίνεσθαι ἐν τῷ Δευτερονομίῳ ὁ λόγος φησί· πρόσεχε μή ποτε γένηται ῥῆμα κρυπτὸν ἐν τῇ καρδίᾳ σου, ἀνόμημα, λέγων· ἐγγίζει τὸ ἔτος τὸ ἕβδομον — καὶ τὰ ἑξῆς.
§2. τοίνυν οὕτως εὐχόμενος τοσαῦτα προωφεληθεὶς ἐπιτηδειότερος γίνεται ἀνακραθῆναι τῷ πεπληρωκότι τὴν πᾶσαν οἰκουμένην τοῦ κυρίου πνεύματι καὶ τῷ πᾶσαν τὴν γῆν καὶ τὸν οὐρανὸν πεπληρωκότι, διὰ τοῦ προφήτου λέγοντι οὕτως· οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει κύριος. ἔτι δὲ διὰ τε τῆς προειρημένης καθαρεύσεως(?) καὶ τῆς εὐχῆς τοῦ μέσου(?) καὶ τῶν [περιεσκόντων(?) garbled] αὐτὸν ἑστηκότος λόγου θεοῦ, οὐδενὸς ἀπολειπομένου τῆς εὐχῆς, μεθέξει, συνευχομένου πρὸς τὸν πατέρα τῷ ὑπ᾽ αὐτοῦ μεσιτευομένῳ(?) [obscure]. ἀρχιερεὺς γὰρ τῶν προσφορῶν ἡμῶν καὶ πρὸς τὸν πατέρα παράκλητός ἐστιν ὁ υἱὸς τοῦ θεοῦ, εὐχόμενος ὑπὲρ τῶν εὐχομένων καὶ συμπαρακαλῶν τοῖς παρακαλοῦσιν, οὐχ ἂν ὑπὲρ οἰκείων εὐξόμενος τῶν μὴ δι᾽ αὐτοῦ συνεχέστερον εὐχομένων οὐδ᾽ ἂν ὡς ὑπὲρ ἤδη ἰδίων παράκλητος ἐσόμενος πρὸς τὸν θεὸν τῶν μὴ πειθομένων ταῖς εἰς τὸ δεῖν πάντοτε προσεύχεσθαι καὶ μὴ ἐκκακεῖν διδασκαλίαις. ἔλεγε γάρ, φησί, παραβολὴν πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι καὶ μὴ ἐκκακεῖν· κριτής τις ἦν ἔν τινι πόλει — καὶ τὰ ἑξῆς. καὶ ἐν τοῖς πρὸ τούτων· καὶ εἶπε πρὸς αὐτούς· τίς ἐξ ὑμῶν ἕξει φίλον, καὶ πορεύσεται πρὸς αὐτὸν μεσονύκτιον καὶ εἴπῃ αὐτῷ· φίλε, χρῆσόν μοι τρεῖς ἄρτους, ἐπειδὴ φίλος παρεγένετο ἐξ ὁδοῦ πρός με, καὶ οὐκ ἔχω ὃ παραθήσω αὐτῷ — καὶ μετ᾽ ὀλίγα· λέγω ὑμῖν, εἰ καὶ οὐ δώσει αὐτῷ ἀναστὰς διὰ τὸ εἶναι φίλον αὐτοῦ, διά γε τὴν ἀναίδειαν αὐτοῦ ἐγερθεὶς δώσει αὐτῷ ὅσων χρήζει. τίς δὲ μὴ προτραπῇ τῶν τῷ ἀψευδεῖ στόματι πιστευόντων Ἰησοῦ ἀόκνως εὔχεσθαι, λέγοντος· αἰτεῖτε, καὶ δοθήσεται ὑμῖν· πᾶς γὰρ ὁ αἰτῶν λαμβάνει; ἐπεὶ ὁ χρηστὸς πατὴρ τὸν ζῶντα ἄρτον αἰτούντων ἡμῶν αὐτὸν (οὐχ ὃν βούλεται λίθον τροφὴν γενέσθαι τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ ὁ ἀντικείμενος) δίδωσι τοῖς τὸ πνεῦμα τῆς υἱοθεσίας εἰληφόσιν ἀπὸ τοῦ πατρός· καὶ δίδωσιν ὁ πατὴρ τὸ ἀγαθὸν δόμα ὕων(?) ἐξ οὐρανοῦ τοῖς αἰτοῦσιν αὐτόν.
Christ, angels, and the saints pray with us§11
11Not only the High Priest co-prays with the genuine prayers, but also the angels rejoicing in heaven — over one sinner repenting or over ninety-nine righteous needing no repentance — and the souls of the departed saints. This is shown when Raphael offers rational worship to God for Tobit and Sarah (for after both prayed: 'Heard,' says Scripture, 'was the prayer of both before the glory of the great Raphael, and he was sent to heal the two.' (Luke 15:7) And Raphael himself, revealing his angelic commission to both by God's command, says: 'And now, when you prayed, you and Sarah your bride, I brought the memorial of your prayer before the Holy One.' (Luke 15:10) And a little later: 'I am Raphael, one of the seven angels who bring up the prayers of the saints and enter before the glory of the Holy One' (Tobit 12:8)). At any rate Raphael's word: 'Prayer with fasting and alms and righteousness is good.' (Tobit 12:12) And Jeremiah — appearing in Maccabees, eminent in gray hair and glory, so that his eminence was something marvelous and most magnificent, holding out his right hand and giving Judas a golden sword — another departed saint bore witness, saying: 'This is he who prays much for the people and the holy city, Jeremiah, God's prophet.'
It would be absurd — with knowledge now manifest to the worthy through a mirror, in an enigma, but then revealed face to face — not to conceive the analogy for the remaining virtues, perfected then properly in those prepared in this life. One chiefest virtue by the divine word is love of neighbor — which we must conceive present far more in departed saints toward life's strugglers than among those in human weakness co-struggling with inferiors: not only here, where 'if one member suffers, all members suffer with it; if one member is glorified, all members rejoice with it' (Tobit 12:15) holds among brother-lovers. Fitting too for love beyond this life to say: 'The care of all the churches. Who is weak, and I am not weak? Who is stumbled, and I do not burn?' (2 Maccabees 15:12–16) And this, with Christ confessing that like each ailing saint he likewise ails, is in prison, goes naked and abroad, hungers and thirsts. Who reading the Gospel does not know Christ reckoning what befalls believers, by reference to himself, as his own sufferings?
If God's angels came to Jesus and ministered to him — and it is not fitting to conceive the angels' ministry to Jesus as lasting a short time of his bodily sojourn among men, with him still amid believers not as reclining but as ministering — how many angels, likely, minister to Jesus, who wants to gather Jerusalem's children one by one(?) and collect the diaspora, saving God-fearers and callers, co-working the church's growth and multitude more than the apostles: as some angels presiding over churches are named by John in Revelation? For not in vain do God's angels ascend and descend upon the Son of Man, seen by eyes lit with gnosis's light.
At prayer-time itself, then, reminded by the pray-er of what he needs, they do what they can, having received it as universal command. Use some such image for this discourse, to admit what we conceived: suppose a physician of righteousness, caring for a sick pray-er about health, knowing how one must heal the disease so-and-so's prayer reports. Evidently he will be moved to heal the pray-er — supposing, not idly, that this very thing came into God's mind, who heard the prayer of one who prayed for release from disease. Or one of the rich in life's needs in excess, [sharing?]... interceding with God — evidently he too will fulfill prayer's [petitions?] to the asker. [Rough tail.] As servant becoming of the father's counsel who brought together at prayer-time the giver with the pray-er — since rightness(?) of choice cannot overlook the asker of these things.
As these must not be thought to happen by chance, when they happen — with the counter of all the saints' head-hairs harmoniously bringing together at prayer-time the future servant-benefactor, hearing, to the faithful asker — so we must suppose angels overseeing and ministering to God sometimes gather in presence to some pray-er, to breathe with what he asked. And each one's angel — even of the church's little ones(?) — ever beholding the face of the Father in heaven and beholding our Creator's divinity, co-prays with us and co-works, where possible, in what we pray (1 Corinthians 13:12) (1 Corinthians 12:26) (2 Corinthians 11:28–29) (Matthew 25:35–36) (Matthew 23:37) (John 1:51) (Matthew 10:30) (Matthew 18:10) (Luke 15:7,10) (Tobit 12:8,12,15).
Greek · §11
§1. Οὐ μόνος δὲ ὁ ἀρχιερεὺς τοῖς γνησίως εὐχομένοις συνεύχεται ἀλλὰ καὶ οἱ ἐν οὐρανῷ χαίροντες ἄγγελοι, ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις, οἳ οὐ χρείαν ἔχουσι μετανοίας, αἵ τε τῶν προκεκοιμημένων ἁγίων ψυχαί. ἅτινα δηλοῦται, Ῥαφαὴλ μὲν προσφέροντος περὶ Τωβὴτ καὶ Σάρρας λογικὴν ἱερουργίαν τῷ θεῷ (μετὰ γὰρ τὴν εὐχὴν ἀμφοτέρων· εἰσηκούσθη, φησὶν ἡ γραφή, προσευχὴ ἀμφοτέρων ἐνώπιον τῆς δόξης τοῦ μεγάλου Ῥαφαήλ, καὶ ἀπεστάλη ἰάσασθαι τοὺς δύο· καὶ αὐτὸς δὲ ὁ Ῥαφαήλ, φανερῶν ἑαυτοῦ ὡς ἀγγέλου τὴν κατὰ πρόσταγμα τοῦ θεοῦ πρὸς ἀμφοτέρους οἰκονομίαν, φησί· καὶ νῦν ὅτε προσηύξω σὺ καὶ ἡ νύμφη σου Σάρρα, ἐγὼ προσήγαγον τὸ μνημόσυνον τῆς προσευχῆς ὑμῶν ἐνώπιον τοῦ ἁγίου· καὶ μετ᾽ ὀλίγα· ἐγώ εἰμι Ῥαφαήλ, εἷς τῶν ἑπτὰ ἀγγέλων, οἳ προσαναφέρουσι τὰς προσευχὰς τῶν ἁγίων καὶ εἰσπορεύονται ἐνώπιον τῆς δόξης τοῦ ἁγίου). τὸν λόγον γοῦν τοῦ Ῥαφαὴλ, ἀγαθὸν προσευχὴ μετὰ νηστείας καὶ ἐλεημοσύνης καὶ δικαιοσύνης. Ἱερεμίου δὲ, ὡς ἐν τοῖς Μακκαβαϊκοῖς ἐπιφαινομένου, πολιᾷ καὶ δόξῃ διαφέροντος, ὡς θαυμαστήν τινα καὶ μεγαλοπρεπεστάτην εἶναι τὴν περὶ αὐτὸν ὑπεροχήν, καὶ προτείνοντος τὴν δεξιὰν παραδιδόντος τε τῷ Ἰούδᾳ ῥομφαίαν χρυσῆν, ἐμαρτύρει ἄλλος ἅγιος προκεκοιμημένος λέγων· οὗτός ἐστιν ὁ προσευχόμενος πολλὰ περὶ τοῦ λαοῦ καὶ τῆς ἁγίας πόλεως, Ἱερεμίας ὁ τοῦ θεοῦ προφήτης.
§2. καὶ γὰρ ἄτοπον, τῆς γνώσεως δι᾽ ἐσόπτρου καὶ ἐν αἰνίγματι ἐπὶ τοῦ παρόντος τοῖς ἀξίοις φανερουμένης τότε δὲ πρόσωπον πρὸς πρόσωπον ἀποκαλυπτομένης, μὴ τὸ ἀνάλογον καὶ ἐπὶ τῶν λοιπῶν ἀρετῶν νοεῖν, τότε κυρίως τῶν προπαρεσκευασμένων ἐν τῷ βίῳ τούτῳ τελειουμένων. μία δὲ κυριωτάτη τῶν ἀρετῶν κατὰ τὸν θεῖον λόγον ἐστὶν ἡ πρὸς τὸν πλησίον ἀγάπη· ἣν πολλῷ μᾶλλον προσεῖναι τοῖς προκεκοιμημένοις ἁγίοις πρὸς τοὺς ἐν βίῳ ἀγωνιζομένους ἀναγκαῖον νοεῖν παρὰ τοῖς(?) ἐν τῇ ἀνθρωπίνῃ ἀσθενείᾳ τυγχάνουσι καὶ συναγωνιζομένοις τοῖς ὑποδεεστέροις, οὐ μόνον ἐνταῦθα τοῦ εἰ πάσχει μέλος ἕν, συμπάσχει πάντα τὰ μέλη, καὶ εἰ δοξάζεται μέλος ἕν, συγχαίρει πάντα τὰ μέλη τοῖς φιλαδέλφοις ἐγγινομένου· πρέπον γάρ ἐστι καὶ τῇ τῶν ἔξω τῆς παρούσης ζωῆς ἀγάπῃ λέγειν· ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν. τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐχ ἐγὼ πυροῦμαι; καὶ ταῦτα τοῦ Χριστοῦ ὁμολογοῦντος καθ᾽ ἕκαστον τῶν ἀσθενούντων ἁγίων ἀσθενεῖν ὁμοίως καὶ ἐν φυλακῇ εἶναι καὶ γυμνητεύειν ξενιτεύειν τε καὶ πεινᾶν καὶ διψᾶν· τίς γὰρ ἀγνοεῖ τῶν ἐντυγχανόντων τῷ εὐαγγελίῳ τῇ ἐφ᾽ ἑαυτὸν ἀναφορᾷ τῶν συμβαινόντων τοῖς πιστεύουσιν λογιζόμενον τὸν Χριστὸν ἴδια εἶναι παθήματα;
§3. εἰ δὲ ἄγγελοι τοῦ θεοῦ προσελθόντες τῷ Ἰησοῦ διηκόνουν αὐτῷ, καὶ μὴ πρέπον ἐστὶν ἡμᾶς πρὸς ὀλίγον χρόνον νοεῖν γεγονέναι τὴν τῶν ἀγγέλων πρὸς τὸν Ἰησοῦν διακονίαν τῆς σωματικῆς αὐτοῦ παρὰ ἀνθρώποις ἐπιδημίας, καὶ αὐτοῦ ἔτι ἐν μέσῳ τῶν πιστευόντων οὐχ ὡς ἀνακειμένου ἀλλὰ ὡς διακονοῦντος· πόσους εἰκὸς ἀγγέλους διακονοῦντας τῷ Ἰησοῦ, βουλομένῳ συνάγειν τοὺς υἱοὺς Ἱερουσαλὴμ καθ᾽ ἕνα ἕκαστον(?) καὶ ἀθροίζειν τοὺς ἀπὸ τῆς διασπορᾶς τούς τε φοβουμένους καὶ ἐπικαλουμένους σῴζοντι, μᾶλλον τῶν ἀποστόλων συνεργεῖν τῇ αὐξήσει καὶ τῷ πληθυσμῷ τῆς ἐκκλησίας, ὡς καὶ προεστῶτάς τινας τῶν ἐκκλησιῶν ἀγγέλους λέγεσθαι παρὰ τῷ Ἰωάννῃ ἐν τῇ Ἀποκαλύψει; οὐ γὰρ μάτην οἱ ἄγγελοι τοῦ θεοῦ ἀναβαίνουσι καὶ καταβαίνουσι ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου, ὁρώμενοι τοῖς τῷ φωτὶ τῆς γνώσεως πεφωτισμένοις ὀφθαλμοῖς.
§4. καὶ παρ᾽ αὐτὸν οὖν τὸν καιρὸν τῆς εὐχῆς ὑπομιμνησκόμενοι ὑπὸ τοῦ εὐχομένου, ὧν δεῖται ὁ εὐχόμενος, ἃ δύνανται ὡς καθολικὴν εἰληφότες ἐντολὴν ἐπιτελοῦσι. χρηστέον δὲ εἰκόνι τινὶ τοιαύτῃ εἰς τὸν λόγον τοῦτον πρὸς τὸ παραδέξασθαι τὸ νενοημένον ἡμῖν. παρέστω τις ἰατρὸς δικαιοσύνης πεφροντικὼς εὐχομένῳ κάμνοντι περὶ τῆς ὑγείας, ἐπιστήμην ἔχων τοῦ ὃν δεῖ τρόπον θεραπεῦσαι περὶ οὗ ὁ δεῖνα ἀναφέρει τὴν εὐχὴν νοσήματος· φανερὸν δὴ ὅτι κινηθήσεται οὗτος πρὸς τὸ ἰάσασθαι τὸν εὐξάμενον, τάχα οὐ μάτην ὑπολαβὼν ὅτι τοῦτ᾽ αὐτὸ γέγονεν ἐν νῷ τοῦ θεοῦ, ἐπακούσαντος τῆς εὐχῆς τοῦ τὴν ἀπαλλαγὴν τῆς νόσου γενέσθαι αὐτῷ εὐξαμένου. ἢ τῶν κεκτημένων τις τὰ τῆς τοῦ βίου χρείας ἐπὶ πλεῖον καὶ κοι[νὴν(?) — scan breaks; sense: a rich man with abundant needs sharing] ἔντευξιν τῷ θεῷ· δῆλον δὴ ὅτι καὶ οὗτος τὰ τῆς εὐχῆς ἐκπληρώσει τῷ [αἰτοῦντι(?)]. [Tail rough; sense: the giver fulfills prayer to the asker.] ὡς(?) ὑπηρέτης γινόμενος τῆς πατρικῆς βουλῆς τοῦ συναγαγόντος κατὰ τὸν καιρὸν τῆς εὐχῆς τὸν παρασχεῖν δυνάμενον ἐπὶ τὸ αὐτὸ τῷ εὐξομένῳ, διὰ τὸ δεξιὸν(?) τῆς προαιρέσεως μὴ δυνάμενον παρορᾶν τὸν δεδεημένον τῶνδέ τινων.
§5. ὥσπερ οὖν ταῦτα οὐ κατὰ συντυχίαν νομιστέον γίνεσθαι, ὅτε γίνεται, τοῦ ἠριθμηχότος πάσας τὰς τρίχας τῆς τῶν ἁγίων κεφαλῆς ἁρμονίως συναγαγόντος παρὰ τὸν καιρὸν τῆς εὐχῆς τὸν ὑπηρέτην ἐσόμενον τῷ δεομένῳ τῆς εὐποιΐας τῆς ἀπ᾽ αὐτοῦ εἰσακούοντα, τῷ πιστῶς δεδεημένῳ· οὕτως ὑποληπτέον συνάγεσθαί ποτε τῶν ἐπισκοπούντων καὶ λειτουργούντων τῷ θεῷ ἀγγέλων παρουσίαν τῷδέ τινι τῶν εὐχομένων, ἵνα συμπνεύσωσιν οἷς ὁ εὐχόμενος ἠξίωσεν. ἀλλὰ καὶ ὁ ἑκάστου ἄγγελος, καὶ τῶν μικρῶν(?) τῶν ἐν τῇ ἐκκλησίᾳ, διὰ παντὸς βλέπων τὸ πρόσωπον τοῦ πατρὸς τοῦ ἐν τοῖς οὐρανοῖς καὶ ἐνορῶν τοῦ κτίσαντος ἡμᾶς τὴν θειότητα, συνεύχεταί τε ἡμῖν καὶ συμπράττει ἐν οἷς δυνατόν ἐστι περὶ ὧν εὐχόμεθα.
Power in the prayers of the saints§12
12Besides, I hold the words of the saints' prayer full of power — especially when praying they pray in spirit and with the mind: like light dawning from the pray-er's thought and proceeding from his mouth, by God's power dissolving the intelligible poison shot by opposing powers at the ruling part of those neglecting to pray and not keeping Paul's 'pray unceasingly,' spoken after Jesus' exhortations. For like an arrow from the pray-er's soul, with knowledge and word or faith, it goes forth from the holy one, wounding unto destruction the spirits hostile to God, who want to cast us into sin's bonds.
One prays unceasingly when works of virtue, or commandments performed, are taken up as part of prayer — joining prayer to needful works and befitting deeds to prayer. Only thus can we receive 'pray unceasingly' as possibly spoken: if we call the saint's whole life one continuous great prayer, of which the customarily-named prayer is part, owed no less than thrice daily — clear from Daniel, praying thrice a day with such danger hanging over him. And Peter going up to the roof to pray at the sixth hour, when he saw the vessel coming down from heaven let down by four corners, exhibits the middle of the three prayers: with before it the one spoken by David, 'In the morning You shall hear my prayer; in the morning I shall present myself to You and watch' (1 Corinthians 14:15); and the last shown by 'The lifting of my hands, an evening sacrifice.' (1 Thessalonians 5:17) Nor should we duly pass the night season without this prayer — with David saying, 'At midnight I rose to confess to You for Your righteous judgments,' (Daniel 6:10) and Paul, as Acts says, at midnight with Silas in Philippi praying and hymning God, so that even the prisoners overheard them (Acts 10:9) (Acts 10:11) (Psalm 5:4) (Psalm 141:2) (Psalm 119:62) (Acts 16:25) (Acts 10:9–11) (Psalm 5:4; 141:2; 119:62).
Greek · §12
§1. Πρὸς δὲ τούτοις δυνάμεως πεπληρωμένους νομίζω τοὺς λόγους τῆς τῶν ἁγίων εὐχῆς, μάλιστα ὅτε προσευχόμενοι πνεύματι προσεύχονται καὶ τῷ νοΐ, φωτὶ ἐοικότι ἀνατέλλοντι ἀπὸ τῆς τοῦ εὐχομένου διανοίας καὶ προϊόντι ἐκ στόματος αὐτοῦ ὑπεκλύειν δυνάμει θεοῦ τὸν ἐνιέμενον νοητὸν ἰὸν ἀπὸ τῶν ἀντικειμένων δυνάμεων τῷ ἡγεμονικῷ τῶν ἀμελούντων τοῦ εὔχεσθαι καὶ τὸ ἀδιαλείπτως προσεύχεσθε ἀκολούθως ταῖς τοῦ Ἰησοῦ προτροπαῖς εἰρημένον παρὰ τῷ Παύλῳ μὴ φυλαττόντων. ὡσπερεὶ γὰρ βέλος ἀπὸ τῆς τοῦ εὐχομένου ψυχῆς τῇ γνώσει καὶ τῷ λόγῳ ἢ τῇ πίστει πρόεισιν ἀπὸ τοῦ ἁγίου, τιτρῶσκον ἐπὶ καθαιρέσει καὶ καταλύσει τὰ ἐχθρὰ τῷ θεῷ πνεύματα, τοῖς τῆς ἁμαρτίας δεσμοῖς περιβαλεῖν ἡμᾶς θέλοντα.
§2. ἀδιαλείπτως δὲ προσεύχεται, καὶ τῶν ἔργων τῆς ἀρετῆς ἢ τῶν ἐντολῶν τῶν ἐπιτελουμένων εἰς εὐχῆς ἀναλαμβανομένων μέρος, ὃ συνάπτων τοῖς δέουσιν ἔργοις τὴν εὐχὴν καὶ τῇ εὐχῇ τὰς πρεπούσας πράξεις. οὕτω γὰρ μόνως τὸ ἀδιαλείπτως προσεύχεσθε ἐκδέξασθαι δυνάμεθα ὡς δυνατὸν ὃν εἰρημένον, εἰ πάντα τὸν βίον τοῦ ἁγίου μίαν συναπτομένην μεγάλην εἴποιμεν εὐχήν· ἧς εὐχῆς μέρος ἐστὶ καὶ ἡ συνήθως ὀνομαζομένη εὐχή, οὐκ ἔλαττον τοῦ τρὶς ἑκάστης ἡμέρας ἐπιτελεῖσθαι ὀφείλουσα· ὅπερ δῆλόν ἐστιν ἐκ τῶν κατὰ τὸν Δανιήλ, τηλικούτου ἐπηρτημένου αὐτῷ κινδύνου εὐχόμενον τρὶς τῆς ἡμέρας. καὶ ὃ Πέτρος δὲ ἀναβαίνων εἰς τὸ δῶμα τὴν ἕκτην ὥραν προσεύξασθαι, ὅτε καὶ ἑώρα τὸ ἐξ οὐρανοῦ καθιέμενον σκεῦος τέτρασιν ἀρχαῖς καθιέμενον, παρίστησι τὴν μέσην τῶν τριῶν εὐχὴν, τὴν πρὸ αὐτοῦ καὶ παρὰ τοῦ Δαυὶδ λεγομένην· τὸ πρωῒ εἰσακούσῃ τῆς προσευχῆς μου, τὸ πρωῒ παραστήσομαί σοι καὶ ἐπόψομαι· καὶ τῆς τελευταίας δηλουμένης διὰ τοῦ· ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή. ἀλλ᾽ οὐδὲ τὸν τῆς νυκτὸς καιρὸν χωρὶς ταύτης τῆς εὐχῆς καθηκόντως διανύσομεν, τοῦ μὲν Δαυὶδ λέγοντος· μεσονύκτιον ἐξεγειρόμην τοῦ ἐξομολογεῖσθαί σοι ἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου· τοῦ δὲ Παύλου, ὡς ἐν ταῖς Πράξεσι τῶν ἀποστόλων εἴρηται, κατὰ τὸ μεσονύκτιον ἅμα τῷ Σίλᾳ ἐν Φιλίπποις προσευχομένου καὶ ὑμνοῦντος τὸν θεόν, ὥστε ἐπακροᾶσθαι αὐτῶν(?) καὶ τοὺς δεσμίους.
Jesus himself prayed — and was heard§13
13If Jesus prays, and prays not in vain — obtaining what he asks through praying, which perhaps he would not have received without prayer — who of us neglects praying? Mark says: 'Rising very early in the night he went out and departed to a desert place, and there prayed.' (Mark 1:35) Luke: 'And it came to pass, as he was praying in a certain place' (Luke 11:1) — and elsewhere: 'And he spent the night in the prayer of God.' (Luke 6:12) John records his prayer, saying: 'These things Jesus spoke, and lifting his eyes to heaven he said: Father, the hour has come; glorify Your Son, that Your Son may glorify You.' (John 17:1) And 'I knew that You always hear me,' (Esther 4:16) recorded by him as spoken by the Lord, shows that always praying he is always heard.
Why list those benefited by God for praying in the 'what' manner, heard obtaining what they prayed? Hannah, believing though barren to pray — whereby she was wholly deemed worthy to bear Samuel the prophet, numbered after Moses. And Hezekiah, childless, learning from Isaiah he would die, achieving by prayer to be numbered among my Savior's forefathers. The Mordecai and Esther matters — heard through prayer and fasting, Jews feast the feast of salvation to this day on Mordecai's joyful narratives, a Mordecai-day beside Moses'. The Judith matters — achieving with God by holy prayer against Holofernes, one Hebrew woman shamed Nebuchadnezzar the Assyrian king's house. The Ananias, Azarias, Misael matters — praying, a fine breeze of dew breathing on the furnace flame, deeming them worthy not to smell fire. The Daniel matters — the lions muzzled for Daniel's prayers. And Jonah too, not despairing of being heard from the swallower's belly, coming out of the fish's belly fills the lack of the Ninevites prophecy.
What things each of us has — if thankfully mindful of benefits passed over him he confesses — now to bless the Lord, to glorify His name! That our barren and sterile souls, through prayer's continuance bearing saving words, got children from them? That enemies dissolved — though myriads of hostile power often camped against us, wanting to wipe us from divine faith? Did not, as David said, 'these in chariots and these in horses, but we shall be magnified in the Lord our God's name? They were hamstrung and fell, but we rose and stood upright?' And again, as written: 'A horse is false for salvation, nor shall he be saved by his power's multitude?' And the opposing commander with his plausible deceiving word cut down through the God hymned and glorified in us — and Judith herself, that is, confession (for Judith means confession), awaiting growth and fruits through God's wonder-worthy virtue? And that in trials fire touched us not, nor was fire's smell in us? And the lions' mouths muzzled, unable to make Christ's members food? And fleeing death through repentance we were saved, not despairing of being heard even in death's very belly? For death having prevailed swallowed, and again God wiped every tear from every face.
These seem to me most necessary, after the catalogue of prayer's beneficiaries, for spiritual-life lovers: that in the present season we pray not about small earthly things, but are led up to mystic things, using these expounded ones as types. Willing to follow anagoge with the letter rather than bare history, to train ourselves not barren nor sterile of words, hearing spiritual law with spiritual ears — to be heard as Hannah and Hezekiah; to be saved from intelligible enemies as Mordecai, Esther, Judith; with Egypt the iron furnace, the earthly place (a symbol, then, being fired in Egypt [?]), no less to thank, escaping it, than those tested in furnace fire kept unwet(?) safe; 'deliver not to beasts a soul confessing to You' (John 11:42) to be heard; kept unharmed of asp and basilisk, to hymn and thank our Rescuer from them.
Nor shall Jonah's type be idle for the willing examiner — who, reading the fish-belly records and hearing Job say 'cursed be that day,' will tame the great sea-beast — himself beginning no more to resist but obediently to obey rough: repenting in the fish's belly, coming out to persist in obedience and prophesy salvation to perishing Ninevites, neither begrudging God's kindness nor demanding severity to penitents. Nor is Samuel's greatest work through prayer's spirit spiritually possible for each genuinely God-devoted now worthy to be heard: 'Stand and see this great word the Lord will do before your eyes. Is it not wheat harvest today? I will call the Lord, and he will give voices and rain.' (1 Samuel 1:20) And Samuel called to the Lord, and the Lord gave voices and rain that day. Every saint genuinely discipled by Jesus hears: 'Lift your eyes and see the fields, white to harvest already; the reaper receives wage and gathers fruit to eternal life.' (2 Kings 20:1–6) For in harvest season the Lord does a great word before prophets' hearers: when the Spirit-adorned calls to the Lord, God gives voices and soul-watering rain — that the formerly evil, fearing the Lord and God's benefaction's minister, reverend and venerable toward penitents as manifested. And Elijah, after heaven shut to the godless three years and six months, opens it later by divine word — which is achieved by everyone receiving soul-rain through prayer, previously deprived of it (Judith 13:8) (Daniel 3:27) (Daniel 6:22) (Jonah 2:1–10) (Psalm 20:7) (Psalm 33:17) (Isaiah 25:8) (Deuteronomy 4:20) (Psalm 74:19) (Psalm 91:13) (Job 3:3) (1 Samuel 12:16–18) (John 4:35–36) (James 5:17) (Mark 1:35; Luke 11:1; 6:12; John 17:1; 11:42) (Psalm 20:7; 33:17; Isaiah 25:8) (Psalm 74:19; 91:13) (1 Samuel 12:16–18; John 4:35–36; James 5:17).
Greek · §13
§1. Εἰ δὲ Ἰησοῦς προσεύχεται καὶ μὴ μάτην προσεύχεται, τυγχάνων ὧν αἰτεῖ διὰ τοῦ εὔχεσθαι, τάχα οὐκ ἂν αὐτὰ εἰληφὼς χωρὶς εὐχῆς, τίς ἡμῶν ἀμελῇ τοῦ εὔχεσθαι; Μάρκος μὲν γάρ φησιν· ὅτι πρωῒ ἔννυχον λίαν ἀναστὰς ἐξῆλθε καὶ ἀπῆλθεν εἰς ἔρημον τόπον, κἀκεῖ προσηύχετο· ὁ δὲ Λουκᾶς· καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον — καὶ ἐν ἄλλοις· καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ θεοῦ· ὁ δὲ Ἰωάννης εὐχὴν αὐτοῦ ἀναγράφει λέγων· ταῦτα ἐλάλησεν ὁ Ἰησοῦς, καὶ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπε· πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασόν σου τὸν υἱόν, ἵνα καὶ ὁ υἱός σου δοξάσῃ σε· καὶ τὸ ἤδειν δὲ ὅτι πάντοτέ μου ἀκούεις παρὰ τῷ αὐτῷ ἀναγραμμένον ὑπὸ τοῦ κυρίου εἰρημένον δηλοῖ ὅτι πάντοτε εὐχόμενος πάντοτε ἐπακούεται.
§2. τί δὲ δεῖ καταλέγειν τοὺς διὰ τοῦ ὧν δεῖ τρόπον προσεύξασθαι ὑπὸ τοῦ θεοῦ εὐεργετηθέντας τυχεῖν ὧνπερ ηὔξαντο ἐπακουσθέντας; τὴν Ἄνναν, πιστεύσασαν στεῖραν οὖσαν προσεύξασθαι, καθ᾽ ὃ ὅλως ἠξίωται τοῦ μετὰ τοὺς Μωυσέως ἀριθμουμένου Σαμουὴλ γεννῆσαι τὸν προφήτην. καὶ τὸν Ἐζεκίαν, ἄπαιδα ὄντα καὶ μαθόντα ἀπὸ τοῦ Ἡσαΐου ὅτι τεθνήξεται, διὰ τῆς εὐχῆς κατορθώσαντα εἰς τὸ τῶν τοῦ σωτῆρός μου προγόνων ἀριθμεῖσθαι. τὰ περὶ Μαρδοχαίου τε καὶ Ἐσθὴρ ἅτινα διὰ προσευχῆς καὶ νηστείας εἰσακουσθέντα τὴν ἑορτὴν τῆς σωτηρίας Ἰουδαίοις ἐπὶ τοῖς περὶ Μαρδοχαίου ἱλαροῖς διηγήμασιν ἑορτάζειν Μαρδοχαϊκὴν ἄχρι τοῦ νῦν ἡμέραν παρὰ τὰς Μωυσέως. τὰ περὶ Ἰουδὶθ ἅτινα διὰ ἁγίας εὐχῆς μετὰ τοῦ θεοῦ κατορθώσασα πρὸς Ολοφέρνην καὶ [διὰ(?) — scan breaks] μία Ἑβραία γυνὴ κατέσχυνε τὸν Ἀσσυρίου βασιλέως οἶκον Ναβουχοδονόσορ. τὰ περὶ Ἀνανίου καὶ Ἀζαρίου καὶ Μισαὴλ εὐξαμένων λεπτῆς αὔρας δρόσου ἀναπνεούσης τὸ φλογὸν τῆς καμίνου καὶ ἀξίων αὐτοὺς ἀποφαινούσης τοῦ μὴ ὀσφραίνεσθαι τὸ πῦρ. τὰ περὶ Δανιὴλ φιμωθέντων τῶν λεόντων διὰ τὰς Δανιὴλ [εὐχάς(?)]. καὶ Ἰωνᾶς δὲ, οὐχ ἀπογνοὺς τὸ ἐπακουσθήσεσθαι ἐκ κοιλίας τοῦ καταπιόντος αὐτὸν κήτους, τὸ ἐλλιπὲς τῆς πρὸς τοὺς Νινευΐτας προφητείας ἐξελθὼν τὴν τοῦ κήτους γαστέρα ἀναπληροῖ.
§3. ὅσα δὲ καὶ ἕχαστος ἡμῶν, ἐὰν εὐχαρίστως μεμνημένος τῶν διαβεβηκότων αὐτὸν εὐεργετημάτων ἐξομολογῆται, ἔχει νῦν εὐλογῆσαι τὸν κύριον, ἔχει δοξάσαι τὸ ὄνομα αὐτοῦ· ὅτι αἱ ἄγονό(?) τε καὶ στεῖραι ψυχαὶ ἡμῶν, διὰ τὸ συνεχὲς τῆς εὐχῆς γεννήσασαι λόγους σωτηρίους, ἐκτήσαντο ἐξ αὐτῶν τέκνα; ὅσοι δέ, ἡμῶν πολλάκις μυριάδων ἀντιχειμένης δυνάμεως καταστρατευομένων καὶ ἐξαφανίσαι ἀπὸ τῆς θείας ἡμᾶς πίστεως βουλομένων, πολέμιοι διελύθησαν; οὐχὶ, ὡς εἶπε Δαυΐδ, οὗτοι ἐν ἅρμασιν καὶ οὗτοι ἐν ἵπποις, ἡμεῖς δὲ ἐν ὀνόματι κυρίου θεοῦ ἡμῶν μεγαλυνθησόμεθα; αὐτοὶ συνεποδίσθησαν καὶ ἔπεσον, ἡμεῖς δὲ ἀνέστημεν καὶ ἀνορθώθημεν; καὶ πάλιν, καθὼς γέγραπται· ψευδὴς ἵππος εἰς σωτηρίαν, ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται; καὶ τὸν μὲν ἀντικείμενον ἀρχιστράτηγον μετὰ τοῦ πιθανολογοῦντος καὶ πρὸς ἀπάτην φέροντος αὐτοῦ λόγου διὰ τοῦ ἐν ἡμῖν ὑμνουμένου καὶ δοξαζομένου θεοῦ κατακοπέντα, αὐτὴν δὲ τὴν Ἰουδὶθ λέγε, τουτέστι τὴν ἐξομολόγησιν — Ἰουδὶθ γὰρ ἑρμηνεύεται ἐξομολόγησις — ἐκδεχομένην αὔξησιν καὶ καρποὺς δι᾽ ἀρετὴν θεοῦ ἀξίους θαυμασμοῦ; καὶ ὅτι ἐν τοῖς πειρασμοῖς πῦρ οὐχ ἧπτετο ἡμῶν, οὐδὲ ὀσμὴ πυρὸς ἦν ἐν ἡμῖν; καὶ ὅτι τῶν λεόντων ἐφιμώθη τὰ στόματα μὴ δυναμένων γενέσθαι τῶν Χριστοῦ μελῶν βρῶσιν; καὶ ὅτι θάνατον φεύγοντες διὰ μετάνοιαν ἐσώθημεν, οὐδ᾽ ἐν αὐτῇ τῇ τοῦ θανάτου κοιλίᾳ ἀπογνόντες τὸ ἐπακουσθήσεσθαι; κατέπιε γὰρ ὁ θάνατος ἰσχύσας, καὶ πάλιν ἀφεῖλεν ὁ θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου.
§4. ταῦτα δέ μοι ἀναγκαιότατα μετὰ τὸν κατάλογον τῶν ὠφεληθέντων τῆς εὐχῆς δοκεῖ τοῖς τὸν πνευματικὸν βίον ἀσπαζομένοις. ἵνα μὴ κατὰ τὸν παρόντα καιρὸν περὶ μικρῶν καὶ ἐπιγείων [εὐχόμεθα(?)], ἀλλὰ πρὸς τὰ μυστικὰ ἀναγόμεθα, τύποις τισὶ χρησαμένων ἡμῶν τοῖςδε τοῖς ἐξηγημένοις. ἀκολουθεῖν βουλομένους τὴν ἀναγωγὴν τῷ ῥητῷ μᾶλλον ἢ τὴν ψιλὴν ἱστορίαν, ἐνασκεῖν ἑαυτοὺς μὴ εἶναι ἀγόνους μηδὲ στείρους λόγων ἀκούοντας πνευματικοῦ νόμου πνευματικαῖς ἀκοαῖς, ἵν᾽ ἐπακουσθῶσιν ὥσπερ ἡ Ἄννα καὶ ὁ Ἐζεκίας· σῴζεσθαι ἀπὸ τῶν νοητῶν ἐχθρῶν, ὥσπερ Μαρδοχαῖός τε καὶ Ἐσθὴρ καὶ Ἰουδίθ· Αἰγύπτῳ τε τῇ καμίνῳ τῇ σιδηρᾷ, τῷ ἐπιγείῳ τόπῳ σύμβολον οὖν(?) τὸ ἐν Αἰγύπτῳ πυρωθῆναι(?) [rough], οὐχ ἧττον εὐχαριστεῖν τοὺς ἐκφυγόντας αὐτὴν ἢ τοὺς ἐν τῇ καμίνῳ τῷ πυρὶ δοκιμασθέντας ἀρόσους(?) διαφυλαχθέντας· μὴ παραδῷς τοῖς θηρίοις ψυχὴν ἐξομολογουμένην σοι ἐπακουσθῆναι· ἀσπίδος καὶ βασιλίσκου ἀπαθεῖς διατηρηθέντας ὑμνεῖν κἀκείνοις(?) εὐχαριστεῖν τῷ ῥυσαμένῳ ἡμᾶς ἐξ αὐτῶν.
§5. οὐδὲ τοῦ Ἰωνᾶ δὲ ὁ τύπος ἀργὸς ἔσται τῷ ἐξετάζειν βουλομένῳ, ὅστις ἐν τοῖς περὶ αὐτοῦ ἀναγεγραμμένοις καὶ τὰ περὶ τῆς τοῦ κήτους γαστρὸς ἀναγνοὺς καὶ τὸν Ἰὼβ ἀκηκοὼς λέγοντα· καταράσαιτο τὴν ἡμέραν ἐκείνην, ὃ μέλλων τὸ μέγα κῆτος χειρώσασθαι — αὐτὸς γάρ ἐστιν ὁ δι᾽ αὑτοῦ(?) ὁ ἀρχόμενος πείθεσθαι μηκέτι ἀντιτείνειν ἀλλ᾽ εὐπειθῶς ὑπακούειν τῷ κητώδει(?) [rough; sense: yielding to the fish, repenting in its belly, coming out to persist in obedience] μετανοήσας ἐν τῇ τοῦ κήτους κοιλίᾳ, ἐξελθὼν ἐμμένειν τῇ ὑπακοῇ καὶ προφητεύειν τοῖς ἀπολλυμένοις Νινευΐταις τὰ πρὸς σωτηρίαν, οὐ μεμψίμοιρον(?) τοῦ θεοῦ τὴν χρηστότητα οὐδὲ ἀπαιτοῦντα ἀπότομον εἶναι πρὸς τοὺς μετανοοῦντας. οὐδὲ τὸ μέγιστον ἔργον τοῦ Σαμουὴλ διὰ πνεύματος εὐχῆς πνευματικῶς δυνατὸν ἑκάστῳ τῷ γνησίως ὄντι ἀφωσιωμένῳ τῷ θεῷ νῦν ἀξίῳ ὄντι τοῦ ἐπακουσθῆναι· στῆτε καὶ ἴδετε τὸ ῥῆμα τὸ μέγα τοῦτο, ὃ ποιήσει κύριος ἐνώπιον ὀφθαλμῶν ὑμῶν· μὴ οὐχὶ θερισμὸς πυρῶν σήμερον; ἐπικαλέσομαι κύριον, καὶ δώσει φωνὰς καὶ ὑετόν. καὶ ἐπεκαλέσατο Σαμουὴλ τὸν κύριον, καὶ ἔδωκε κύριος φωνὰς καὶ ὑετὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ. πᾶς δὲ ἅγιος γνησίως μαθητευθεὶς ὑπὸ Ἰησοῦ ἀκούει· ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσι πρὸς θερισμὸν ἤδη· ὁ δὲ θερίζων μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον. ἐν γὰρ τῷ καιρῷ τοῦ θερισμοῦ ῥῆμα μέγα ποιεῖ κύριος ἐναντίον τῶν τοὺς προφήτας ἀκουόντων· ὅταν ὁ πνεύματι κεκοσμημένος ἐπικαλέσηται τὸν κύριον, φωνὰς δίδωσιν ὁ θεὸς οὐράνιον(?) καὶ ὑετὸν ψυχῶν ἄρδοντα, ἵνα οἱ πρότερον πονηροὶ τὸν κύριον καὶ τὸν ὑπηρέτην τῆς τοῦ θεοῦ εὐεργεσίας φοβούμενοι πρὸς τοὺς μετανοοῦντας [θεοῦ(?)], αἰδέσιμον καὶ σεβάσμιον [δὲ ὧν ἐπηκροῶντο(?) — rough] πεφανερωμένον. καὶ Ἠλίας δὲ τρισὶν ἔτεσι καὶ ἓξ μησὶ κεκλεισμένον τοῖς ἀσεβέσιν τὸν [οὐρανὸν] θείῳ λόγῳ ἀνοίγει ὕστερον· ὅπερ παντὶ τῷ κατορθοῦται(?), διὰ τῆς εὐχῆς λαμβάνοντι τὸν ὑετὸν τῆς ψυχῆς, τῶν διὰ [τι?] φέρων(?) πρότερον αὐτοῦ ἐστερημένων.
Ask for the great and heavenly things§14
14With these benefits to holy men through prayers expounded as we could, let us examine, from the Gospel record 'Ask for the great things, and the small shall be added to you; and ask for the heavenly things, and the earthly shall be added to you,' (Matthew 6:8) what asking great heavenly things is, and small earthly things. For that all visibles are symbols and types, since intelligibles are true — a worthy argument will persuade one hastening from visibles and phenomena alone to know intelligibles and invisibles, saying how the invisible God is seen through his works rough. And as dwelling among the notable advances taking on some character, so converse with saints through prayer is always useful toward imitating them — always both having prayed and been heard — and truly asking the same things they typically(?) asked: heavenly and great, shown through small earthly matters — that whoever wants to be spiritual, asking through prayers for heavenly great things, may inherit heaven's kingdom as heavenly and enjoy great goods as great — with earthly small things supplied to him by need's measure for bodily needs, since the Father knows what we need before we ask him.
Since with the apostle four names seem said for four things — 'I exhort then first of all that petitions, prayers, intercessions, thanksgivings be made for all men' (1 Timothy 2:1) — it is very useful for us to expound each separately as we can, what each signifies. Petition, then, we take to be some asking of a needy one for things he lacks. Prayer, a nobler asking with doxology for greater things. Intercession, a bolder asking to God from one having more frankness. Thanksgiving, confession with prayer for benefits received — or for the magnitude of benefits, appearing great to the benefited.
Take examples of the first: 'Fear not, Zechariah,' (Matthew 17:15) says Gabriel, 'for your petition was heard; Elizabeth your wife shall bear you a son, and you shall call his name John.' (Luke 1:13) And Moses making petition for the calf-sinners: 'Why rage with anger, Lord, against Your people?' (Exodus 32:11) [rough bridge: since forgiving this sin was grave, with fasts and after them reporting petition for them to God from himself at once: 'forty days and forty nights bread was not eaten nor water drunk.' (Deuteronomy 9:18)] And Mordecai saying: 'And now, remembering all the works...' (Esther 4:17) and made petition with fasting and strong cry to the Lord, saying: 'Lord, Lord, King Almighty...' (Matthew 11:25) And Esther herself says: 'And now... of the Lord God of Israel' (Daniel 3:26) and said: 'Lord, our King —' fragments.
Of the second take such examples: Azariah standing and praying these words amid fire, saying: 'Blessed are You, Lord God of our fathers; praised and glorified Your name forever; we were not shamed...' (Tobit 3:1–2) And Tobit in weeping remembering God: 'I prayed with pain and said: Righteous are You, Lord, and all Your works and all Your ways mercy and truth; You judge true and righteous judgment forever...' (Habakkuk 3:1–2) How and in what way Daniel prayed we do not know, since Daniel's Song was obelized from the Hebrew — this at least we know by their view: by the circumcision-party Tobit and Judith are not at all received, as not even written in the covenant(?) rough. Hence we shall have Habakkuk's and Hannah's examples, with no other such words anywhere in their prayers: 'A prayer of Habakkuk the prophet with song: Lord, I heard Your hearing and feared; I considered Your works and was amazed. Amid two lives You shall be known; as years draw near You shall be recognized; when the season comes You shall be shown.' (Jonah 2:2–4) And Jonah's: 'Jonah prayed to the Lord his God from the fish's belly and said: I cried in my affliction to the Lord my God, and he heard me; from Hades' belly You heard my cry's voice. You cast me into sea-heart depths' — and what follows.
Of the third we shall have examples — intercession: with prayer being for us, and the Spirit making intercession. It is something better and bolder than the one for whom it intercedes: 'What to pray as we ought we know not, but the Spirit itself intercedes with unutterable groanings.' (Romans 8:26–27) For the Spirit intercedes and entreats(?), while we pray. And Joshua son of Nun — he said to the Lord in the day the Lord delivered the Amorite before Israel, when he crushed them at Gibeon and pursued them, and said: 'Let the sun stand over Gibeon and the moon over Aijalon valley.' (Joshua 10:12–13) Even if Scripture, not saying 'intercession' but saying 'he said,' hearing such is intercession — if we hear names more strictly. And Samson saying, 'Let my soul die with the foreigners,' (Judges 16:30) makes intercession; for he died with the house falling on him and the foreigners.
Petition, intercession, thanksgiving must be made not only to God but also to holy men: Paul and Peter, to benefit us and make us worthy of their forgiveness of sins; and to one not happening to be a saint, but against whom wrongdoers seek pardon, one must petition and intercede. Much more both thank and intercede to Christ: Stephen says, 'Lord, lay not this sin to them.' (Luke 1:13; Exodus 32:11; Deuteronomy 9:18; Esther) The epileptic's father: 'I beg, Lord, have mercy' (Daniel 3:26; Tobit 3:1–2; Habakkuk 3:1–2; Jonah 2:2–4) — the son, or myself, or whomsoever. And the Lord's own voice we shall use as example, saying: 'I confess to You, Father, Lord of heaven and earth' (Acts 7:60) — with 'I confess' signifying 'I thank.' (Romans 8:26–27; Joshua 10:12–13; Judges 16:30) (Acts 7:60; Matthew 17:15; 11:25)
Greek · §14
§1. Τούτων δὲ ἡμῖν ἑρμηνευθέντων ὡς ἠδυνήθημεν, τῶν ὠφελούντων ἁγίους ἄνδρας διὰ τῶν προσευχῶν, ἐξετάσωμεν ἀπὸ τοῦ ἐν τοῖς εὐαγγελίοις ἀναγεγραμμένου ὅτι αἰτεῖτε τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσεται, καὶ αἰτεῖτε τὰ ἐπουράνια, καὶ τὰ ἐπίγεια ὑμῖν προστεθήσεται τί ποτέ ἐστιν αἰτεῖν τὰ μεγάλα καὶ ἐπουράνια καὶ τί τὰ μικρὰ καὶ ἐπίγεια. σύμβολα γὰρ εἶναι καὶ τυπικὰ πάντα τὰ ὁρώμενα, διὰ τὸ ἀληθινὰ εἶναι τὰ νοητά, λόγος ἀξιόχρεως πείσει τὸν μόνον(?) ἀπὸ τῶν ὁρωμένων καὶ φαινομένων σπεύδοντα γνῶναι τὰ νοητὰ καὶ ἀόρατα, λέγων ὡς ὁ ἀόρατος θεὸς ἀπὸ τῶν τῶν(?) ποιημάτων αὐτοῦ τοῖς νοουμένοις(?) ἐνορᾶται(?) [text very rough; sense: the invisible God is seen through his works]. καὶ ὥσπερ ἡ ἐν τοῖς ἐπισήμοις διατριβὴ προαγωγός ἐστι τοῦ ἦθος τὶ χρῆμα λαβεῖν, οὕτως ὁμιλία ἁγίοις διὰ τῆς εὐχῆς ἀεὶ χρήσιμος πρὸς τὸ μιμεῖσθαι αὐτοὺς ἀεὶ καὶ εὐξαμένους καὶ ἐπακουσθέντας καὶ ἀληθῶς τὰ αὐτὰ αἰτεῖν, ἃ ἔτυπον(?) οὗτοι αἰτούμενοι, ἐπουράνια καὶ μεγάλα, δι᾽ ὧν τῶν μικρῶν καὶ ἐπιγείων πραγμάτων δεικνυμένων, ἵνα ὃ θέλει τις εἶναι πνευματικὸς αἰτῶν διὰ τῶν εὐχῶν τὰ ἐπουράνια καὶ μεγάλα κληρονομήσῃ τὴν βασιλείαν τῶν οὐρανῶν ὡς ἐπουράνιος καὶ μεγάλων ἀγαθῶν ἀπολαύσῃ ὡς μέγας, τῶν γε ἐπιγείων καὶ μικρῶν αὐτῷ κατὰ τὸ μέτρον τῆς χρείας πρὸς τὰς σωματικὰς χρείας χορηγουμένων ἅτε τοῦ πατρὸς εἰδότος ὧν χρῄζομεν πρὸ τοῦ ἡμᾶς αἰτῆσαι αὐτόν.
§2. ἐπεὶ δὲ παρὰ τῷ ἀποστόλῳ τέσσαρα ὀνόματα κατὰ τεσσάρων πραγμάτων δοκεῖ μοι λέγεσθαι, παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων· σφόδρα καὶ ἡμῖν χρήσιμον ἕκαστον ἰδίᾳ διαλαβεῖν κατὰ τὴν ἑαυτοῦ δύναμιν τὸ καθ᾽ ἕκαστον σημαινόμενον. δέησιν μὲν οὖν εἶναι ὑπολαμβάνομεν αἴτησίν τινα δεομένου πραγμάτων τινῶν, ὧν ἐνδεῶς ἔχει· προσευχὴν δὲ εὐγενεστέραν τινὰ καὶ μετὰ δοξολογίας περὶ μειζόνων τινῶν πραγμάτων αἴτησιν· ἔντευξιν δὲ θρασύτερόν τι καὶ πρὸς θεὸν αἴτημα παρὰ τοῦ πλείονος τὴν παρρησίαν ἔχοντος· εὐχαριστίαν δὲ ὁμολογίαν μετὰ εὐχῆς περὶ ὧν ηὐεργέτηται, ἢ τοῦ μεγέθους τῶν ηὐεργετημένων, τῷ εὐηργετημένῳ μεγάλων φαινομένων.
§3. παραδείγματα δὲ τοῦ μὲν πρώτου λάβωμεν· τοῦτο γάρ, φησὶ Γαβριὴλ πρὸς Ζαχαρίαν, μὴ φοβοῦ, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην. ὁ δὲ Μωυσῆς ὑπὲρ τῶν ἡμαρτηκότων περὶ τὴν μόσχον ποιούμενος δέησιν, διὰ τί θυμῷ ὀργίζῃ, φησὶ, κύριε, ἐπὶ τὸν λαόν σου; οὗ οὐ (?) διὰ τὸ ἐπεὶ τὸ ἁμάρτημα τοῦτο αὐτοῖς συγχωρεῖσθαι δεινὸν ἦν, νηστείαις καὶ μετὰ ταύτας δέησιν περὶ αὐτῶν ἀφ᾽ ἑαυτοῦ παραχρήματα(?) ἀναφέρων τῷ θεῷ, ὅτι τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας ὁ ἄρτος οὐκ ἐβρώθη οὐδὲ ὕδωρ ἐπόθη. καὶ ὁ Μαρδοχαῖος δὲ λέγων· καὶ νῦν μνημονεύων πάντα τὰ ἔργα καὶ τὴν δέησιν μετὰ νηστείας καὶ κραυγῆς ἰσχυρᾶς ἐποιήσατο πρὸς κύριον λέγων· κύριε κύριε βασιλεῦ παντοκράτορ, ..., καὶ αὐτὴ δὲ ἡ Ἐσθὴρ φησὶ· καὶ νῦν ... κυρίου τοῦ θεοῦ Ἰσραὴλ καὶ εἶπε· κύριε, ὁ βασιλεὺς ἡμῶν — [fragments].
§4. τοῦ δὲ δευτέρου λαμβάνομεν τὰ τοιαῦτα παραδείγματα· στάντος Ἀζαρίου καὶ προσευξαμένου τούτοις τοῖς λόγοις ἐν μέσῳ πυρός, καὶ εἴποντος· εὐλογητὸς εἶ, κύριε ὁ θεὸς τῶν πατέρων ἡμῶν, καὶ αἰνετὸν καὶ δεδοξασμένον τὸ ὄνομά σου εἰς τοὺς αἰῶνας, καὶ ἡμεῖς οὐ κατῃσχύνθημεν ... καὶ ὁ Τωβὴτ ἐν κλαυθμῷ ἀναμνησθεὶς τοῦ θεοῦ· προσηυξάμην μετ᾽ ὀδύνης καὶ εἶπα· δίκαιος εἶ, κύριε, καὶ πάντα τὰ ἔργα σου καὶ πᾶσαι αἱ ὁδοί σου ἔλεος καὶ ἀλήθεια, καὶ κρίνεις ἀληθινὴν καὶ δικαίαν κρίσιν εἰς τὸν αἰῶνα, ... Δανιὴλ δὲ ἀγνοοῦμεν πῶς καὶ ὅπως προσηύξατο, ἐπεὶ καὶ τὸ Δανιὴλ ᾆσμα ἐκ τῶν Ἑβραϊκῶν ὠβελίσθη(?) τοῦτο γοῦν ἴσμεν κατὰ τὴν ἐκείνων ἄποψιν, τοῖς ἀπὸ τῆς περιτομῆς οὐδόλως Τωβὴτ καὶ Ἰουδὶθ προσίεται(?) ὡς οὐδὲ συγγραφέντα(?) ἐπὶ τῆς διαθήκης(?) [rough; sense: Daniel's Song obelized from Hebrew; circumcision-party rejects Tobit/Judith as non-covenantal]. ἐξοῦ(?) Ἀμβακοὺμ [Ἀμβακοὺμ προσηύξατο] καὶ Ἄννης ἕξομεν παραδείγματα, τῶν ἄλλων τοιούτων λόγων ἐν ταῖς προσευχαῖς αὐτῶν οὐδαμοῦ ὄντων. προσευχὴ Ἀμβακοὺμ τοῦ προφήτου μετꞌ ὠδῆς· κύριε, εἰσακήκοα τὴν ἀκοήν σου καὶ ἐφοβήθην· κατενόησα τὰ ἔργα σου καὶ ἐξέστην. ἐν μέσῳ δύο ζῴων γνωσθήσῃ· ἐν τῷ ἐγγίζειν τὰ ἔτη ἐπιγνωσθήσῃ· ἐν τῷ παρεῖναι τὸν καιρὸν ἀναδειχθήσῃ. καὶ τὸ Ἰωνᾶ δὲ προσηύξατο Ἰωνᾶς πρὸς κύριον τὸν θεὸν αὐτοῦ ἐκ τῆς κοιλίας τοῦ κήτους καὶ εἶπεν· ἐβόησα ἐν θλίψει μου πρὸς κύριον τὸν θεόν μου, καὶ εἰσήκουσέ μου· ἐκ κοιλίας ᾅδου κραυγῆς μου ἤκουσας φωνῆς μου. ἀπέῤῥιψάς με εἰς βάθη καρδίας θαλάσσης — καὶ τὰ ἑξῆς.
§5 (head printed 'ὅ.'). τοῦ δὲ τρίτου ἕξομεν παραδείγματα, τῆς ἐντεύξεως, εὐχῆς οὔσης ὑπὲρ ἡμῶν, ἔντευξιν δὲ ποιουμένου τοῦ πνεύματος· κρεῖττόν τε καὶ θρασύτερόν τινα αὐτὴν εἶναι παρ᾽ ὃν ἐντυγχάνει, περὶ τοῦ τί δεῖ προσεύξασθαι καθὸ δεῖ οὐκ οἴδαμεν, αὐτὸ δὲ τὸ πνεῦμα στεναγμοῖς ἀλαλήτοις ὑπερεντυγχάνει. ὑπερεντυγχάνει γὰρ καὶ ἐντυγχάνει τὸ πνεῦμα, ἡμεῖς δὲ προσευχόμεθα. καὶ ὁ Ἰησοῦς δὲ ὁ τοῦ Ναυῆ — εἶπε πρὸς κύριον ἡμέρᾳ ᾗ παρέδωκε κύριος τὸν Ἀμοῤῥαῖον ὑπεναντίον Ἰσραήλ, ὁπηνίκα συνέτριψεν αὐτοὺς ἐν Γαβαὼν καὶ κατεδίωξεν αὐτοὺς καὶ εἶπεν· στήτω ἥλιος κατὰ Γαβαὼν καὶ ἡ σελήνη κατὰ φάραγγα Αἰλών. κἂν ἡ γραφὴ μὴ εἰρηκυῖα ἔντευξιν ἀλλὰ εἰποῦσα ἔφη(?) ἀκούειν τοιαύτην ἐστὶν ἔντευξις, εἰ τὰ ὀνόματα κυριώτερον ἀκούοιμεν. καὶ ὁ Σαμψὼν δὲ λέγων· συναποθανέτω ἡ ψυχή μου μετὰ τῶν ἀλλοφύλων, ἔντευξιν ποιεῖται· συναπέθανε γὰρ τῷ οἴκῳ πεσόντι ἐπ᾽ αὐτὸν καὶ τοὺς ἀλλοφύλους.
§6. δέησιν μὲν οὖν καὶ ἔντευξιν καὶ εὐχαριστίαν οὐ μόνον πρὸς θεὸν ποιητέον ἀλλὰ καὶ πρὸς τοὺς ἁγίους ἀνθρώπους· τὸν Παῦλον καὶ τὸν Πέτρον ἵν᾽ ὠφελήσωσιν ἡμᾶς καὶ ἄξιοι γενώμεθα τῆς παρ᾽ αὐτοῖς ἀφέσεως ἁμαρτημάτων· καὶ τοῦ μὴ τυχόντος ἁγίου ὄντος, ἀλλὰ πρὸς ὃν πλημμελήσαντές τινες ἐπιζητοῦσι συγγνώμης τυχεῖν, δεητέον τε καὶ ἐντευκτέον. πολλῷ δὲ μᾶλλον καὶ εὐχαριστεῖν καὶ ἐντυγχάνειν τῷ Χριστῷ· Στέφανος μὲν γὰρ φησί· κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. ὁ δὲ τοῦ σεληνιαζομένου πατὴρ δέομαι, φησὶ, κύριε, ἐλέησον — τὸν υἱὸν ἢ ἐμὲ αὐτὸν ἢ ὃν δή ποτε [whomsoever]. παραδείγματι δὲ καὶ τοῦ κυρίου ἡμῶν τῇ φωνῇ χρησόμεθα λέγοντος· ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς — τοῦ ἐξομολογοῦμαι τὸ εὐχαριστῶ δηλουμένου.
Pray to the Father, not to any creature§15
15If we hear what prayer is, perhaps no generated being at all is to be prayed to — not even Christ himself — but only the God of all and Father, to whom our Savior himself prayed, as we set out above, and teaches us to pray. For when he heard 'Teach us to pray,' he does not teach to pray to himself, but to the Father, saying 'Our Father who art in the heavens,' and what follows. For if the Son is other than the Father, as is shown elsewhere, in essence and in substrate — then either the Son is to be prayed to and not the Father, or both, or the Father alone. That the Son be prayed to and not the Father, anyone at all will agree is most absurd, said in the face of the plain evidence. But if both, then clearly we would address plural demands through our prayers, saying 'Grant, and do good, and supply, and save,' (Psalm 110:4) and anything like these — which is self-evidently unseemly, and no one can show it lying anywhere in the Scriptures, said by anyone. It remains, then, to pray to the God and Father of all alone — but not apart from the High Priest, who was established by the Father with an oath, according to 'He swore, and will not repent: thou art a priest forever after the order of Melchizedek.' (Luke 11:1–2)
So when the saints give thanks in their prayers, they confess their thanks to God through Christ Jesus. And as the one who is exact about praying must not pray to the one who prays, but to him whom our Lord Jesus taught us to call Father over our prayers — so no prayer at all is to be offered to the Father apart from him, as he himself shows this plainly, saying: 'Amen, amen, I say to you: whatever you ask my Father, he will give you in my name. Until now you have asked nothing in my name; ask, and you shall receive, that your joy may be full.' (John 16:23–24) For he did not say 'Ask me,' nor simply 'Ask the Father,' but: 'If you ask the Father, he will give you in my name.' (Deuteronomy 32:43) For until Jesus taught these things, no one had asked the Father in the name of the Son — and true was the saying, spoken by Jesus, 'Until now you have asked nothing in my name,' (Isaiah 49:22–23) and true also is 'Ask, and you shall receive, that your joy may be full.' (Mark 10:18)
But if someone, supposing that Christ himself must be prayed to, confuses the issue and brings against us, from what worship signifies, the 'Let all the angels of God worship him' (Hebrews 4:15) — spoken of Christ, as all agree, in Deuteronomy — we must say to him that Jerusalem too, the church, named by the prophet, is said to be worshiped by kings and rulers, who become her nurses and nourishers, in these words: 'Behold, I lift my hand to the nations, and to the islands I will raise my signal, and they shall bring thy sons in the bosom, and carry thy daughters on shoulders; and kings shall be thy nurses, and their princesses thy nourishers; they shall worship thee on the face of the earth, and lick the dust of thy feet. And thou shalt know that I am the Lord, and shalt not be ashamed.' (Galatians 4:5–6)
And how is it not in keeping with the one who said, 'Why callest thou me good? None is good but one, God, the Father,' (Psalm 22:23) to say: 'Why pray to me? To the Father alone must you pray — to whom I too pray'? Which you learn through the holy Scriptures. For you must not pray to the High Priest established for you by the Father, who has received from the Father to be a Paraclete — but through the High Priest and Paraclete, who can sympathize with your weaknesses, having been tempted in all things as you are, yet, by the gift of the Father to me, tempted apart from sin. Learn, then, what a gift you have received from my Father, having received by the new birth in me the spirit of adoption, that you may be called sons of God, and my brothers. For you have read the voice spoken through David by me concerning you to the Father: 'I will declare thy name to my brothers; in the midst of the church I will sing to thee.' But for those counted worthy of one Father with them to pray to a brother is not reasonable; to the Father alone, with me and through me, must prayer be sent up by you.
Greek · §15
XV 1. Ἐὰν δὲ ἀκούωμεν ὃ τι ποτέ ἔστι προσευχὴ, μή ποτε οὐ- devi τῶν γεννητῶν προσευχτέον ἐστὶν οὐδὲ αὐτῷ τῷ Χριστῷ ἀλλὰ μόνῳ τῷ ϑεῷ τῶν ὅλων καὶ πατρὶ, ᾧ καὶ αὐτὸς ὁ σωτὴρ ἡμῶν
σῆ von 1. Η. ΤΊ 12 ἀνθρώποις (&yloıs) schreibe ich mit Angl. (bei Del. I 917), vgl. unten Z. 19; ἁγίοις Bent. u. Del. (I 221 Anm. e) | 13 δὴ (1)] δὲ Del. | 14 (ἄλλοις) ἀνθρώποις schreibe ich nach Εἰ. Klostermann, der ANOIZ als Schreib- fehler für AAAOIZ ansieht; (πᾶσιν) ἀνθρώποις Angl. (a.a. 0.) | 27 τῶν γεννη- τῶν von 1. [ἢ] H. übergeschr., am Rand etwas ausradiert T.
προσηύχετο, ὡς προπαρεϑέμεϑα, καὶ διδάσχει ἡμᾶς προσεύχεσϑαι. ἀχούσας yap' ,Θδίδαξον ἡμᾶς προσεύχεσϑαι“ οὐ διδάσκει αὐτῷ ,,.προο- εὐχεσϑαι΄ ἀλλὰ τῷ πατρὶ, λέγοντας" «πάτερ ἡμῶν ὃ ἐν τοῖς οὐ- pavols“ καὶ τὰ ἑξῆς. εἰ γὰρ ἕτερος, ος ἐν ἄλλοις δείκνυται, κατ᾽ οὐσίαν καὶ ὑποκείμενόν ἐστιν ὁ υἱὸς τοῦ “πατρὸς, ἤτοι προσευχτέον τῷ υἱῷ καὶ οὐ τῷ πατρὶ ἢ ἀμφοτέροις n τῷ πατρὶ μόνφ. τὸ μὲν οὖν τῷ υἱῷ καὶ οὐ τῷ πατρὶ πᾶς ὁστισοῦν ὁμολογήσει εἶναι ἀτο- πώτατον καὶ παρὰ τὴν ἐνάργειαν λεχϑησόμενον av' εἰ δὲ ἀμφο- τέροις, δῆλον ὅτι xav ἀξιώσεις προσενέγκοιμεν πληϑυντικῶς, πα- ράσχεσϑε καὶ εὐεργετήσατε καὶ ἐπιχορηγήσατε καὶ σώσατε, καὶ εἴ τι τούτων ὕμοιον, διὰ τῶν προσευχῶν λέγοντες" ὅπερ καὶ αὐτόϑεν ἀπεμφαῖνον, οὐδὲ ἐν ταῖς γραφαῖς ἔχει τις δεῖξαι κείμενον ὑπό τινῶν λεγόμενον. λείπεται τοίνυν προσεύχεσϑαι μόνῳ τῷ ϑεῷ τῷ τῶν ὅλων πατρὶ, ἀλλὰ μὴ χωρὶς τοῦ ἀρχιερέως, ὅστις »μεϑ᾽ ὁρχωμοσίας" κατεστάϑη ὑπὸ τοῦ πατρὸς χατὰ τὸ „&uooe, καὶ οὐ μεταμεληϑήσε- ται σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέχ."΄
2. εὐχαριστοῦντες οὖν οἱ ἅγιοι ἐν ταῖς προσευχαῖς ἑαυτῶν τῷ ϑεῷ διὰ Χριστοῦ Ἰησοῦ χάριτας ὁμολογοῦσιν αὐτῷ. ὥσπερ δὲ τὸν ἀχριβοῦντα τὸ προσεύχεσϑαι οὐ χρὴ τῷ εὐχομένῳ προσεύχεσϑαι ἀλλὰ τῷ ὃν ἐδίδαξεν ἐπὶ τῶν εὐχῶν καλεῖν πατρὶ ὁ χύριος ἡμῶν Ἰησοῦς, οὕτως οὐ χωρὶς αὐτοῦ προσευχήν τινα προσενεχτέον τῷ πατρὶ, ὡς αὐτὸς τοῦτο παραδείϊκνυσι σαφῶς οἵτω λέγων" ,ἀμὴν ἀμὴν λέγω ὑμῖν, ἂν τι αἰτήσητε τὸν πατέρα μου, δώσει ὑμῖν ἐν τῷ ὀνόματί μοῦ. ἕως ἄρτι οὐχ ἠτήσατε οὐδὲν ἐν τῷ ὀνόματί uov' αἰτεῖτε, καὶ λήψεσϑε, ἵνα ἡ χαρὰ ὑμῶν ῇ πεσληθαμενῆς. οὐ γὰρ εἶπεν" „al- teite‘ μὲ οὐδὲ ,αἰτεῖτε «τὸν πατέρα“ ἁπλῶς ἀλλά: ἐάν τε al- τήσητε τὸν πατέρα, | δώσει ὑμῖν ἐν τῷ ὀνόματί μου." ἕως γὰρ ἐσὶ- δαξε ταῦτα ὃ Ἰησοῦς, οὐδεὶς ἡτήχει ,τὸν πατέρα“ „ev τῷ ὀνόματι“
ἂν εν = ᾿ > ᾿ 3 (Se } “- ’ "τοῦ υἱοῦ καὶ ἀληϑὲς ἦν ὑπὸ Ἰησοῦ λεγόμενον τὸ „Eos ἄρτι οὐχ
5. 12 2. 13. — 22 Joh. 16, 23. 24. — 26 Joh. 16, 23. — 29 Joh. 16, 24.
5 ὑποκείμενόν schreibe ich mit Angl. (bei Del. 1 9188) u. Del. (1 222 Anm. b), ὑποκείμενός TAusgg. | 9 χὰν ἀξ. προσενέγχοιμεν schreibe ich, χαὶ ἀξ. προσ- ἐνεγχοῦμεν TAusgg. | 18 λείπεται schreibe ich mit Bent.Del. (I 222 Anm. d)u Ang]. (a. a. O.), λέγεται TAusgg. | 15 hinter ὥμοσε + χύριος Angl. (bei Del. I 9180) nach ἃ. LXX u. d.N.T., vielleicht richtig | 20 πατρὶ] πατέρα liest Angl. (a. a. Ὁ.) ohne Grund | 28 αἰτήσητε] αἰτησήται ΤΊ 24-25 am Rand σῇ von 1. Η. T | 26 ἀλλὰ T ἀλλ᾽ Ausge. | 27 ἐδίδαξε schreibe ich mit Angl. (a. a. O.), διδάξῃ Bent. u. Del. (I 223 Anm. a) unrichtig; διδάξει T Ausgg.
ἠἡτήσατε οὐδὲν ἐν τῷ ὀνόματί μου,“ ἀληϑὲς δὲ καὶ τὸ „alrelte, καὶ λήψεσϑε. ἕνα ἡ χαρὰ ὑμῶν 7 πεπληρωμένη."
3. ἐὰν δέ τις, οἰόμενος δεῖν αὐτῷ τῷ Χριστῷ προσεύχεσϑαι, συγχεόμενος ἀπὸ τοῦ ἐχ τοῦ προσχυνεῖν σημαιγνομένου προσάγῃ ἡμῖν τὸ, “προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι ϑεοῦ," ὁμολογου- μένως ἐν τῷ Δευτερονομίφ περὶ Χριστοῦ εἰρημένον, λεχτέον πρὸς αὐτὸν ὅτι καὶ ἡ ἐκκλησία Ἱερουσαλὴμ παρὰ τοῦ “προφήτου ὀνομαζο- μένη προσχυνεῖσϑαι ὑπὸ βασιλέων καὶ ἀρχουσῶν, γινομένων τιϑη- νῶν αὐτῆς καὶ τροφῶν, λέγεται διὰ τούτων" ιἰδοὺ αἴρω εἰς τὰ ἔϑνη τὴν χεῖρά μου, καὶ εἰς τὰς νήσους ἀρῶ σύσσημόν μου καὶ ἄξουσι τοὺς υἱούς σου ἐν κόλπῳ, τὰς δὲ ϑυγατέρας σου ἐπὶ τῶν ὥμων ἀροῦσι᾽ καὶ ἔσονται βασιλεῖς τιϑηνοί σου, αἱ δὲ ἄρχουσαι αὖὐ- τῶν τροφοί σου" ἐπὶ πρόσωπον τῆς γῆς προσχυνήσουσί (σοὼ,, καὶ τὸν χοῦν τῶν ποδῶν σου λείξουσι. καὶ γνώσῃ ὅτι ἐγὼ κύριος καὶ οὐχ αἰσχυνϑήσῃ."
4. πῶς δὲ οὐχ ἔστε κατὰ τὸν εἰπόντα. „te μὲ λέγεις ἀγαϑόν; οὐδεὶς ἀγαϑὸς εἰ μὴ εἷς ὁ ϑεὸς, ὁ πατὴρ“ εἰπεῖν ἄν" τί ἐμοὶ προσ- εὔχῃ; μόνῳ τῷ πατρὶ προσεύχεσϑαι χρὴ, ᾧ ᾧ κἀγὼ προσεύχομαι" ὅπερ διὰ τῶν ἁγίων γραφῶν μανϑάνετε. ἀρχιερεῖ γὰρ τῷ ὑπὲρ ὑμῶν χατασταϑέντει ὑπὸ τοῦ πατρὸς καὶ παραχλήτῳ ἀπὸ τοῦ πατρὸς εἶναι λαβόντι εὔχεσϑαι ὑμᾶς οὐ δεῖ ἀλλὰ δι’ ἀρχιερέως καὶ παρα- κλήτου, δυναμένου ,δυμπαϑεῖν „Talg ἀσϑενείαις ὑμῶν,“ πεπειρασ- μένου υχατὰ πάντα“ ὁμοίως ὑμῖν, ἀλλὰ διὰ τὸν δωρησάμενόν μοι πατέρα πεπειρασμένου »χωρὶς ἁμαρτίας.“ μάϑετε οὖν, ὅσην δωρεὰν ἀπὸ τοῦ πατρός μου εἰλήφατε, διὰ τῆς ἐν ἐμοὶ ἀναγεννήσεως τὸ τῆς „viodeolag πνεῦμα“ ἀπειληφότες, ἵνα χρημαϊτίσητε „viol ϑεοῦ“ ἀδελφοὶ δὲ ἐμοῦ. ἀνέγνωτε γὰρ τὴν διὰ τοῦ Aavid ὑπ᾽ ἐμοῦ εἰρη- μένην περὶ ὑμῶν πρὸς τὸν πατέρα φωνήν ,ἀπαγγελῶ τὸ ὄνομά
5 Deut. 32, 43 (Hebr. 1, 6). — 9 Jes. 49, 22. 23. — 16 Mark. 10, 18. Luk. 15. 19. 23. Gal. 4, 5. 6. — 28 Peal. 21, 23 (Hebr. 2, 12).
7 παρὰ τοῦ προφήτου] παρὰ τῷ προφήτῳ Angl. (bei Del. I 918b), vgl. oben füge ich mit Lond. ein, während Del. (oe) einschaltet | 16 χατὰ] xal Ang]. (a.a.0.) | 17 εἰπεῖν ἄν" τί ἐμοὶ Del. εἰπεῖν, ἄν τε ἐμοὶ Ox. Lond. εἰπεῖν αὐτῷ, τί ἐμοὶ ver- ınutet Angl. (a. ἃ. O.); εὐτεῖν" ἂν τί ἐμοι T | 19 ὑμῶν Bent. Del. (I 223 Anm. 6) Angl. (a. a. O.), diese und die folgenden ähnlichen Correcturen sind wegen δωρησᾶ- μενόν μοι (unten Z. 23) notwendig; ἡμῶν T Ausgg. | 20 ἀπὸ Angl. (a. a. O.), vgl. unten 2.25; ὑπὸ TAusgg. | 21 ὑμᾶς Bent. Del. (IT 223 Anm. f) Angl. (a. a. O.) ἡμᾶς T Ausgg. | 22 ὑμῶν Bent. Del. (1 223 Anm. g) Angl. (a. a. Ο) ἡμῶν T Ausgg. | 28 ὑμῖν Bent. Del. (I 223 Anm. h) Angl. (a. a. O.) ἡμῖν TAusgg.
ὅου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐχκλησίας ὑμνήσω σε. ἀδελφῷ δὲ προσεύχεσϑαι τοὺς κατηξιωμένους ἑνὸς αὐτῶν πατρὸς 00x ἔστιν εὔλογον' μόνῳ γὰρ τῷ πατρὶ μετ᾽ ἐμοῦ καὶ δ ἐμοῦ ἀναπεμπτέον ἐστὶν ὑμῖν προσευχήν.
One prayer to God through Christ§16
16When we hear Jesus saying these things, then, let us pray to God through him, all saying the same thing, not even split over the manner of prayer. Or are we not split, if some of us pray to the Father and others to the Son — erring a layman's error, held with great integrity but untested and unexamined, when those who pray to the Son, whether with the Father or apart from the Father, go wrong? Let us pray to God; let us address with entreaty as to a Father; let us make petition as of a Lord; let us give thanks as to God and Father and Lord — to one who is not Lord of a slave without qualification. For 'Father' may reasonably be taken as Lord both of the Son and, through him, of the sons who have become sons; and as there is no God of the dead but of the living, so there is no Lord of unborn slaves, but of those who at first are nobly nurtured by fear, because of infancy, and afterwards serve the more blessed service in love rather than the service in fear. For there are also in the soul, to him alone who sees the heart, manifest characters of God's slaves and of his sons.
Everyone, then, who asks earthly and small things of God disobeys the one who commanded to ask heavenly and great things of the God who knows how to grant nothing earthly or small. But if someone brings up against this the things granted to the saints in answer to prayer concerning the body — and even the voice of the Gospel, which teaches that earthly and small things are also added to us — we must answer him that, just as, when someone grants us a body of some sort, we must not say that so-and-so granted us the shadow of the body (for he did not give the body with the purpose of granting two things, body and shadow; the purpose of the giver is to give a body, and receiving its shadow follows upon the gift of the body) — so, if with our mind grown nobler we were to contemplate the gifts principally given us by God, we shall most fittingly call the bodily things concomitants of the great and heavenly spiritual graces, given to each of the saints for his profit, whether according to the analogy of faith or as the giver wills — and he wills wisely, even if we cannot state for each gift a cause and a reason worthy of the giver. [At this point the margin of the chief manuscript is damaged for about five lines; the editors leave the gap unfilled.]
The soul of Hannah, then, changed from a kind of barrenness, had borne fruit more than her body, which conceived Samuel; and Hezekiah had more divinely begotten children of mind than of body, though they were born of his bodily seed. [Here the chief manuscript is corrupt, with a marginal note that the text has failed; the sense concerns Esther and Mordecai and the people profiting more from intelligible deliverance than from Haman and his fellow-conspirators, who wished to destroy them.] Or who was mocked(?) — even that Holofernes? But the invisible lions were muzzled to the prophet Daniel, unable to act against his soul, rather than the visible ones — concerning whom all who meet with Scripture itself have learned. And what of the bodily dew, which overcame the flame of Nebuchadnezzar — did it come to be more than the spiritual dew? And who so escaped the belly of the sea-monster, tamed under Jesus our Savior, which swallows every fugitive from God, as Jonah, becoming capable of the holy things of the Holy Spirit (Matthew 22:32) (1 Corinthians 12:7) (Romans 12:6) (1 Corinthians 12:11)?
Greek · §16
XVI 1. Ταῦτ᾽ οὖν λέγοντος ἀχούοντες Ἰησοῦ τῷ ϑεῷ di αὐτοῦ εὐχώμεϑα, τὸ αὐτὸ λέγοντες πάντες μηδὲ περὶ τοῦ τρόπου τῆς εὐχῆς σχιζόμενοι. ἢ οὐχὶ σχιζόμεϑα, ἐὰν οἱ μὲν τῷ πατρὶ οἱ δὲ τῷ υἱῷ εὐχώμεϑα, ἰδιωτικὴν ἁμαρτίαν I. κατὰ πολλὴν ἀκεραιότητα διὰ τὸ ἀβασάνιστον καὶ ἀνεξέταστον ἁμαρτανόντων τῶν προσευχομένων τῷ υἱῷ, εἴτε μετὰ τοῦ πατρὸς εἴτε χωρὶς τοῦ πατρός; προσευχώ- μεϑα role ας ϑεῷ ἐντυγχάνωμεν δὲ ὡς πατρὶ δεώμεϑα δὲ ὡς χυρίου εὐχαριστῶμεν δὲ ες ϑεῷ καὶ πατρὶ καὶ χυρίῳ, οὐ πάντως δούλου ὄντι κυρίφ' ὃ γὰρ ,πατὴρ“ εὐλόγως ἂν νομισϑείη τοῦ υἱοῦ χαὶ κύριος καὶ τῶν di αὐτὸν γενομένων υἱῶν κύριος" ὥσπερ δὲ »»οὐχ ἔστι ϑεὸς νεχρῶν ἀλλὰ ζώντων,“ οὕτως οὐχ ἔστι χύριος ἀγε- νῶν δούλων ἀλλὰ τῶν κατὰ μὲν τὰς ἀρχὰς φόβῳ διὰ τὴν νηπιό- ınra ἐξευγενιζομένων μετὰ δὲ ταῦτα κατὰ τὴν ἀγάπην μακαριωτέραν τῆς ἐν φόβῳ δουλείαν δουλευόντων᾽ εἰσὶ γὰρ καὶ ἐν τῇ ψυχῇ μόνῳ τῷ καρδίας βλέποντι χαραχτῆρες φανεροὶ δούλων ϑεοῦ καὶ υἱῶν αὐτοῦ.
ἢ. πᾶς τοιγαροῦν ὁ „ra ἐπίγεια“ καὶ μικρὰ“ αἰτῶν ἀπὸ τοῦ ϑεοῦ παραχούει τοῦ ἐντειλαμένου , ἐπουράνια“ καὶ ,μεγάλα“ αἰτεῖν ἀπὸ τοῦ μηδὲν ἐπίγειον μηδὲ μικρὸν χαρίζεσθαι ἐπισταμένου ϑεοῦ. ἐὰν δέ τις ἀνϑυποφέρῃ τὰ κατὰ τὸ σωματικὸν ἔκ προσευχῆς τοῖς
5 ἁγίοις δωρηϑέντα ἀλλὰ καὶ τὴν τοῦ εὐαγγελίου φωνὴν, διδάσκοντος
δ τε «καὶ , Ν δ a2 7 N „ra ἐπίγεια“ ἡμῖν προστίϑεσϑαι καὶ „Ta μικρὰ,“ ἀπαντητέον πρὸς
2 αὐτῶν) αὖ [so] T, vgl. oben 8. 326 Z. 13; αὐτῷ Bent. (bei Del. 1 228 Anm. ἢ) Ang]. (bei Del. I 918b), αὐτοῦ Ausge. | 8 ἐδιωτιχὴν T ἰδιωτῶν Ausgg. | 9 ἀνεξετ- ταστον [80] Τ] 10 ff. am Rand folgende fünf 2. T. beschädigte Zeilen von 1. Ἡ. {πεὴ)ρι τῆς haky)opäs τῆς neoloe)ygäs τῆς evi(te)vkeng καὶ τῆς | (de)nae- ὡς: -- T | 18 δούλου] δούλων Angl. (bei Del. I 9198), doch vgl. τοῦ υἱοῦ | 17 κατὰ τὴν ἀγάπην μαχαριωτέραν τῆς ἐν φόβῳ δουλείαν schreibe ich mit Bent,, der auch διὰ τὴν cd. xt). vermutete (bei Del. I 224 Anm. a); χαὶ τῆς ἀγάπης μακαριωτέραν τῆς ἂν φόβῳ δουλείαν vermutet Angl. (a. a. O.) nach 1 Joh. 4, 18; καὶ τὴν ἀγάπην μακαριωτέραν τῆς ἐν φόβῳ δουλείας TAusgg. | 26 ἡμῖν schreibe ich mit Bent. (bei Del. 1 224 Anm. c), ὑμῖν T Ausgg. | προστίϑεσϑαι) προστεϑήσε- ται Angl. (a. a. O.).
αὐτὸν ὅτι, ὥσπερ οὐ λεχτέον, δωρουμένου τινὸς ἡμῖν 6 τι δή ποτε σῶμα, ὅτε ὃ δεῖνα τὴν σχιὰν ἡμῖν τοῦ σώματος ἐδωρήσατο (οὐ γὰρ προϑέμενος δύο τινὰ χαρίσασϑαι, σῶμα καὶ σκιὰν, δέδωχε τὸ σῶμα, ἀλλ᾿ ἡ πρόϑεσις τοῦ διδόντος ἐστὶ διδόναι σῶμα, ἐπακολουϑεῖ δὲ τῇ δόσει τοῦ σώματος καὶ τὸ τὴ» σχιὰν αὐτοῦ ἡμᾶς λαβεῖν), οὕτως, εἰ μεγαλοφυεστέρῳ “γενομένῳ ἡμῶν τῷ νῷ κατανοήσαιμεν τὰς προ- ηγουμένως ὑπὸ τοῦ ϑεοῦ ἡμῖν διδομένας δωρεὰς, οἰχειότατα ἐροῦ- μεν παραχκολουϑήματα τῶν μεγάλων καὶ ἐπουρανίων πνευματικῶν χαρισμάτων εἶναι τὰ σωματιχὰ, ,ἑκάστῳ“ διδόμενα τῶν ἁγίων ,πρὸς τὸ συμφέρον“ ἢ „zart ἀναλογίαν τῆς πίστεως“ ἢ ,καϑὼς βούλεται“ | ὃ διδούς" βούλεται δὲ σοφῶς, εἰ καὶ ἡμεῖς μὴ δυνάμεϑα ἑκάστῳ τῶν διδομένων αἰτίαν χαὶ λόγον ἄξιον τοῦ διδόντος εἰπεῖν.
3. μᾶλλον οὖν κεκαρποφορήκχει ἀπό τινος στειρώσεως μετα- βαλοῦσα ἡ τῆς "Ἄννης ψυχὴ ἤπερ τὸ σῶμα, κυῆσαν τὸν ,Σαμουήλ᾽ καὶ μᾶλλον ὃ Ἐζεκίας ϑεῖα γεγεννήκει τέχνα νοῦ ἤπερ σώματος, ἐκ τοῦ σωματικοῦ σπέρματος αὐτῶν γεγεννημένων" ἐπὶ πλεῖόν τε ἀπὸ νοητῶν „ErıBoviov δυσϑέντες ἐτύγχανον Ἐσϑὴρ καὶ Μαρδοχαῖος καὶ ὃ λαὸς ἤπερ ἀπὸ τοῦ Anav xal τῶν συμπνεόντων ἐόόννον τοῦ δια- φϑεῖραι τὴν ψυχὴν αὐτῆς ϑέλοντος ἄρχοντος τὴν δύναμιν. διακεχό- peı ἢ ἐκείνου τοῦ Ὀλοφέρνου. τίς δ᾽ οὐχ ἂν ὁμολογήσαι τῷ Avavig καὶ τοῖς σὺν αὐτῷ τὴν ψοητὴν εὐλογίαν φϑάνουσαν. ἐπὶ πάντας τοὺς ἁγίους, εἰρημένην | ὑπὸ τοῦ Ἰσαὰκ τῷ Ἰακὼβ, τήν᾽ „son, co ὃ ϑεὸς ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ, “ἐπὶ πλεῖον ἐγγεγονέναι ἤπερ τὴν σωματικὴν δρόσον, τὴν φλόγα νικῶσαν τοῦ Ναβουχοδονόσορ; μᾶλλον δὲ πεφίμωντο τῷ προφήτῃ Δανιὴλ οἱ ἀόρατοι λέοντες, οὐ-
1-10 am Rand von 1. Η. 07 ταῦτα ΤΊ 11 ἑκάστῳ) ἑκάστου Angl. (bei Del. 1 9198), ob (ἐφ᾽) &xaoıw? | 13 κεκαρποφορήκει ἐχεχαρποφορήχει liest Angl. (a. a. O.) ohne Grund | 15 γεγεννήχει) ἐγεγεννήχει Angl. (a. ἃ. 0.) | ἤπερ σώμα- τος--ἰθ αὐτῶν γεγεννημένων schreibe ich, vgl. τὸ σῶμα (2. 14); ἤπερ τὸ ἐκ τοῦ σ. σπ. αὐτῷ γεγεννημένον Bent. (bei Del, 1 224 Anm. 6), ἤπερ τὰ ἐκ τοῦ σ. on. αὐτοῦ γεγεννημένα Angl. (8. ἃ. Ὁ), ἤπερ τῶν ἐκ τοῦ σ. on. αὐτοῦ γεγεννημένων Lond. Del., ἤπερ τῶν ἐκ τοῦ σ. on. αὐτῶν γεγεννημένων T Ox. | 16 αὐτῶν) dv’ [so] T, vgl. oben 8. 336 2,2 [18 ἀμᾶν ΤΊ 18--19 am Rand von 1. Η. ἔσφαλ- ται γραφή. T | 18 die Lücke ist etwa so auszufüllen: (arg χαὶ μᾶλλον Ἰου- δὴϑ), ebenso Angl. (a. a. O.), nur dass er Ἰουδὶθ hinter ἄρχοντος einschiebt | 19 διαχεκόφει) διεχεκόφει Lond. | 20 ὁμολογήσαι τῷ ᾿Ανανίᾳ schreibe ich mit T. ὁμολογήσαι τῷ Ἡζαρίᾳ Ox.Lond., ὁμολογήσαιτο Ανανίᾳ Del. | 25 πεφίμωντο) ἐπεφίμωντο Angl. (a. a. O.).
δὲν ἐνεργῆσαι δυνάμενοι κατὰ τῆς ψυχῆς αὐτοῦ, ἤπερ οἱ αἰσϑητοὶ, περὶ ὧν πάντες οἱ ἐντυγχάνοντες αὐτῇ τῇ γραφῇ ἐξειλήφαμεν. τίς δ᾽ οὕτως ἐχπεφεύγει τοῦ κεχειρωμένου ὑπὸ τῷ Ἰησοῦ τῷ σωτῆρι ἡμῶν κήτους τὴν γαστέρα, πάντα τὸν φυγάδα τοῦ ϑεοῦ καταπίνον- τος, ὡς Ἰωνᾶς χωρητιχὸς γινόμενος οἷς ἅγιος ἁγίου πνεύματος;
Different measures of spiritual gifts§17
17It is no wonder that, just as not the same shadow is given to all who receive, so to speak, the bodies that make such shadows — to some no shadow at all, to others the same shadow — so too with the prior gifts. For this is plainly seen to hold for bodies as well by those who study gnomonic problems and the ratio of shadows to the illuminating body: for gnomons are shadowless at certain seasons, and others have, so to speak, short shadows, and others longer shadows than others. It is no great thing, then, if — since the purpose of the giver who grants the prior gifts fits them by certain ineffable and mystical analogies to the receivers and to the times when the prior gifts are given — at one time no shadows at all follow the receivers, at another not all but few, at another lesser ones by comparison, with greater ones following others. As, then, one who seeks the sun's rays is neither gladdened nor grieved by the presence or absence of the bodies' shadow, having the most necessary thing — whether enlightened or deprived of the shadow, or having more or less of the shadow — so, if the spiritual gifts are with us and we are enlightened by God toward the complete possession of the true goods, we shall not fuss over a cheap matter of shadow. For all material and bodily things, whatever they may be, have the worth of a faint and feeble shadow, wholly unable to be compared with the saving and holy gifts of the God of all. For what comparison is there of bodily wealth with the wealth 'in all speech' and 'all' wisdom?
And who but a madman would compare health of flesh and bones with a healthy and vigorous soul and well-measured reasonings? All of which, ordered by the word of God, make bodily sufferings some cheap scratch — even if we count the scratch briefer than it is. But he who has contemplated what the beauty of the bride is, whose 'songs' the word of God loves — a soul in bloom with supercelestial and supermundane beauty — will be ashamed to honor with the same name of beauty the bodily beauty of woman or boy or... Flesh is as grass, and its 'glory,' which appears in what is called the beauty of women and children, has been likened by the prophetic word to a flower, saying: 'All flesh is as grass, and all its glory as the flower of grass. The grass is withered, and the flower fallen; but the word of the Lord abides forever.' (1 Corinthians 1:5) But who will properly call nobility the trite thing called so among men, who has conceived the nobility of sons of God? And the mind that has contemplated Christ's 'unshakable' kingdom — how will it not despise as worth nothing 'all the kingdom upon earth' (Isaiah 40:6–8)? And having seen, as far as a human mind still bound in body can hold, and grasped as far as possible, the army of angels and archistrategi — among them powers of the Lord, archangels and thrones and dominions and principalities and authorities, supercelestial — how will it not, even if feebler than a shadow, despise as dimmest, comparing them, even these things admired among the senseless as worth no account, even if all these are given — and overlook them all, for the sake of not missing the true principalities and the more divine authorities? We must pray, then, pray concerning the prior and truly great and heavenly things, and leave the matters of the shadows that follow the prior things to God, who knows 'what need' we have, through the mortal body, 'before' we ask him (Hebrews 12:28) (Colossians 1:16 (thrones) (Matthew 6:8) (Colossians 1:16).
Greek · §17
XVII 1. Οὐ ϑαυμαστὸν δὲ εἰ μὲν πᾶσιν ὁμοίως τοῖς λαμβά- vovow, ἵν᾿ οὕτως εἴπω, τὰ ποιητικὰ τῶν τοιούτων σκιῶν σώματα ἡ ὁμοία οὐ δίδοται σκιὰ, τισὶ δ᾽ ὁμοίως δίδοται σκιά. τοῦτο γὰρ τοῖς ϑεωροῦσι τὰ γνωμονικὰ προβλήματα καὶ τὸν τῶν σκιῶν πρὸς τὸ φωτίζον σῶμα λόγον σαφῶς παρίσταται συμβαῖνον καὶ κατὰ τὰ σώματα᾽ τισὶ γοῦν ἀσκιοί εἶσιν οἱ γνώμονες καιρῷ τινι, ἑτέροις δὲ, ἕν᾽ οὕτως εἴπω, βραχύσκιοι καὶ ἑτέροις παρ᾽ ἑτέρους μακροσκιώτεροι. οὐ μέγα τοίνυν εἰ, τῆς προϑέσεως τοῦ δωρουμένου τὰ προηγούμενα χαριξομένης κατά τινας ἀναλογίας ἀποῤῥήτους xal μυστικὰς ἄρμο- ξόντως͵ τοῖς λαμβάνουσι καὶ τοῖς χρόνοις, ὅτε δίδοται τὰ προηγού- μενα, ὅτὲ μὲν οὐδ᾽ ὅλως αἱ σχιαὶ τοῖς λαμβάνουσιν ἕπονται ὁτὲ δὲ οὐ πάντων ἀλλὰ ὀλίγων ὃτὲ δὲ ἐλάττους συγκρίσει ἑτέρων, μειζό- vov ἄλλοις ἐπαχολουϑουσῶν. ὥσπερ οὖν τὸν ζητοῦντα τὰς ἡλιακὰς ἀχτῖνας οὔτε παροῦσα οὔτε ἀποῦσα ἡ τῶν σωμάτων σκιὰ εὐφραίνει ἢ λυπεῖ, ἔχοντα τὸ ἀναγχαιότατον, ἐπὰν πεφωτισμένος ἦτοι ἐστερη- μένος ῃ τῆς σκιᾶς ῇ πλεῖον | ἢ ἔλαττον ἔχῃ τῆς σχιᾶς" οὕτως ἂν παρῇ ἡμῖν τὰ πνευματικὰ καὶ φωτιζώμεϑα ὑπὸ τοῦ ϑεοῦ πρὸς τὴν παντελῆ κτῆσιν τῶν ἀληϑινῶν ἀγαϑῶν, οὐ μιχρολογήσομεν περὶ εὑ- τελοῦς πράγματος τοῦ κατὰ τὴν σκιάν. πάντα γὰρ τὰ ὑλικὰ καὶ τὰ
5 σωματικὰ, ὁποῖά ποτε ἂν τυγχάνῃ, σχιᾶς ἀμενηνοῦ καὶ ἀδρανοῦς
» , 2 - ’ n N x ἔχει λόγον, οὐδαμῶς δυνάμενα παραβάλλεσθαι πρὸς τὰς σωτηρίους τοῦ ϑεοῦ τῶν ὅλων καὶ ἁγίας δωρεάς. ποία γὰρ σύγχρισις σωματικοῦ
2 ic δ᾽ οὕτως) τίς δ᾽ οὐχ οὕτως Bent. (bei Del. I 225 Anm. a) ὃ ἐχπεφεύ- yeı) ἐχπέφευγε Angl. (a. a. O.) | 6 μὲν schreibe ich mit Angl. (bei Del. I 919b), μὴ TAusgg. | πᾶσιν ὁμοίως τοῖς] πᾶσι τοῖς ὁμοίως liest Ang]. (ἃ. ἃ. O.) nicht ohne Wahrscheinlichkeit | 8 7 ὁμοία schreibe ich mit Bent. u. Del. (1225 Anm. b), ὁμοίως Angl. (a. a. O.), ἢ ὅμοιον TAusgg. | ὁμοίως) ὅλως οὐ Bent. u. Del. (I 225 Anm. b) | 10 xal κατὰ τὰ σώματα) κατὰ τὰ χλίματα Angl. (a. a. 0.) | 14 χαρε- ζομένης TLond. χαριζομένου Ox.Del. | 16 οὐδόλως Lond. | 17 ἀλλὰ Τ' ἀλλ᾽ Ausgg. 19 τῶν σωμάτων) τοῦ σώματος Bent. „bei Del. I 225 Anm. f) | 20 πεφωτισμέ- vog ἤτοι ἐστερημένος) πεφωτισμένος (ἢ), εἴτ᾽ ἐστερημένος lesen Bent. Del. (I 225 Anm, g) Angl. (a. a. 0.) ohne Grund, da das vermisste 7 hinter ἐστερημένος vor- handen ist | 25 ποτεὶῖ ποτ᾽ Lond.
τίς δ᾽ ἂν μὴ μαινόμενος παραβάλοι ὑγείαν σαρκῶν καὶ ὀστέων πρὸς
ὑγιαίνοντα γοῦν καὶ ἐῤῥωμένην ψυχὴν χαὶ συμμέτρους λογισμούς;
ἅτινα πάντα λόγῳ ῥυϑμιζόμενα ϑεοῦ εὐτελῆ τινα ἀμυχὴν, χαὶ εἴ ὅ τε ἀμυχῆς βραχύτερον νομίζομεν, ποιεῖ τὰ σωματικὰ παϑήματα.
2. ὁ δὲ κατανοήσας τί ποτ᾽ ἢ τὸ κάλλος τῆς νύμφης, ἧς ö „vuugpiog“ λόγος ὧν ϑεοῦ ἐρᾷ, | ψυχῆς τυγχανούσης ἀνϑούσης ὑπερ- 226 ουρανίῳ καὶ ὑπερχοσμίῳ κάλλει, αἰδεσϑήσεται κἂν τῷ αὐτῷ ὀνό- ματι τοῦ κάλλους τιμῆσαι σωματικὸν κάλλος γυναικὸς ἢ παιδὸς ἢ
10 ἀνόρός" τὸ γὰρ χυρίως κάλλος σὰρξ οὐ χωρεῖ, πᾶσα τυγχάνουσα αἶσχος. , πᾶσα“ γὰρ »».σὰρξ ὡς χόρτος,“ καὶ ἡ,,δόξα“ αὐτῆς, ἥτις ἐστὶ» ἐμφαινομένη τῷ λεγομένῳ κάλλει γυναιχῶν καὶ παιδίων, ἄνϑει κατὰ τὸν προφητικὸν παραβέβληται. λόγον, λέγοντα" οὕτᾶσα σὰρξ ὡς χόρ- τος, καὶ πᾶσα δόξα αὐτῆς ὡς ἄνϑος χόρτου. ἐξηράνϑη ὃ χόρτος,
15 χαὶ τὸ ἄνϑος ἐξέπεσε᾽ τὸ δὲ ῥῆμα τοῦ κυρίου μένει εἰς τὸν αἰῶνα." ἀλλὰ καὶ εὐγένειαν τίς ἔτε κυρίως ὀνομάσει τὴν τετριμμένην λέ- γεσϑαι παρὰ ἀνϑρώποις, νοήσας εὐγένειαν υἱῶν ϑεοῦ; ,βασιλείαν“ δὲ Χριστοῦ , ἀσάλευτον“ ϑεωρήσας ὃ νοῦς πῶς οὐ καταφρονήσει ὡς οὗὐ- δενὸς λόγου ἀξίας “πάσης τῆς ἐπὶ γῆς βασιλείας; στρατιάν τε ἀγγέ-
20 Amv καὶ ἀρχιστρατήγους ἐν αὐτοῖς δυνάμεων κυρίου ἀρχαγγέλους τε καὶ ϑρόνους καὶ κυριότητας καὶ ἀρχὰς καὶ ἐξουσίας ὑπερουρανίους, ὡς χωρεῖ ὁ ἔτι δεδεμένος σώματι ἀνθρώπινος νοῦς, κατὰ τὸ δυνατὸν τρανῶς ἰδὼν καὶ κατειληφὼς. δύνασϑαι ἰσοτίμου παρὰ τοῦ πατρὶς ἐκείνοις τυχεῖν, πῶς οὐχὶ, κἂν σκιᾶς ἀδρανέστερος ῇ, χαὶ τούτων
25 τῶν παρὰ τοῖς ἀνοήτοις ϑαυμαζομένων εἷς ἁμαυροτάτων καὶ οὐ- δενὸς λόγου ἀξίων συγχρίσει καταφρονῶν, κἂν διδῶται ταῖτα
167 πάντα, | ὑπερόψεται ὑπὲρ τοῦ τῶν ἀληϑινῶν ἀρχῶν καὶ ϑειοτέρων ἐξουσιῶν μὴ ἀποτυχεῖν; εὐχτέον τοίνυν, εὐχτέον περὶ τῶν προηγου- μένως καὶ ἀληϑῶς μεγάλων xal ἐπουρανίων, καὶ τὰ περὶ τῶν
80 ἐπαχκολουϑουσῶν σχιῶν τοῖς προηγουμένοις ϑεῷ ἐπιτρεπτέον, τῷ
17 βασιλείαν δὲ Χριστοῦ ἀσάλευτον Bent. Del. (I 226 Anm. Ὁ) nach Hebr. 12, 28; βασιλείαν δὲ Χριστοῦ (βασιλέως τῶν) βασιλευόντων E. Klostermann nach 1 Tim. 6, 15; βασιλέα δὲ Χριστὸν βασιλευόντων Ox., βασιλείαν δὲ Χριστοῦ βασι- λευόντων Lond.Del., βασιλείαν δὲ Χριστοῦ βασιλεύοντος Angl. (bei Del. I 919b), βασὲ ” [80] δὲ χριστοῦ βασιλευόντων T| 24 χἂν σχιᾶς ἀδρανέστερος ἢ, καὶ τούτων Del. (I 226 Anm. c), za} σχιᾶς ἀδρανεστέρων τούτων vermutet Angl. (8.8. 0.) weniger . gut; καὶ σχιᾶς ἀδρανέστερος ἢ καὶ τούτων TAusgg. | 26 hinter συγχρίσει ist vielleicht ἐχείνων ausgefallen | 28 προηγουμένως T προηγουμένων Ausge.
ἐπισταμένῳ „av χρείαν“ διὰ τὸ ἐπίκηρον σῶμα ἔχομεν ,πρὸ Too“ ἡμᾶς αἰτῆσαι αὐτόν."
Enough said — toward the Lord’s Prayer§18
18Now in these matters, sufficiently — according to the grace given, as far as we have been enabled — by God through his Christ (would that it were also in the Holy Spirit; whether this is so, judge as you meet with what we have said in Scripture, examining the problem concerning the soul), we shall now come to the next contest also, wishing to contemplate with what power the prayer outlined by the Lord is filled.
And first of all it must be observed that Matthew and Luke might seem to most to have recorded the same prayer outlined for how we must pray. But the words of Matthew run in this way: 'Our Father who art in the heavens, hallowed be thy name; thy kingdom come; thy will be done, as in heaven, also upon earth; give us this day our daily bread; and forgive us our debts, as we also have forgiven our debtors; and bring us not into temptation, but deliver us from evil.' (Matthew 6:9–13) And those of Luke: 'Father, hallowed be thy name; thy kingdom come; our daily bread give us day by day; and forgive us our sins, for we ourselves also forgive everyone indebted to us; and bring us not into temptation.' (Luke 11:2–4)
But we must say to those who suppose so, first, that the phrases, though neighboring one another in some things, are plainly seen to differ in others, as we shall show when we examine them; and second, that it is impossible for the same prayer to have been spoken both on the mountain — where, seeing the crowds, he went up, and when he had sat down his disciples came to him, and opening his mouth he taught (for it stands recorded with Matthew in the sequence of the announcement concerning the beatitudes and the commandments that follow) — and 'when he was in a certain place' (Matthew 5:1–2) praying, 'when he ceased,' spoken to one of the disciples who asked to be taught — presumably not present then, when he spoke the words in Matthew, or not retaining what had long ago been said. Or perhaps it is better to consider the prayers different, having some parts in common. And though we searched Mark as well, lest any equivalent recorded prayer escape us, we found not even a trace of a prayer lying there (Luke 11:1).
Greek · §18
ατὰ τὴν δεδομένην χάριν, ὡς κεχωρήχαμεν, ὑπὸ ϑεοῦ διὰ τοῦ Χριστοῦ αὐτοῦ (ἀλλ᾽ εἴϑε καὶ
5 ἐν ἁγίῳ πνεύματι, ὅπερ εἰ οὕτως ἔχει, χρινεῖτε ἐντυγχάνοντες τῇ γραφὴ ἡμῖν εἰρημένοις, ἐξετάσαντες τὸ περὶ αὐχῆς πρόβλημα, ἤδη καὶ ἐπὶ τὸν ἑξῆς αϑλον ἐλευσόμεϑα, τὴν ὑπογραφεῖσαν ὑπὸ τοῦ κυρίου προσευχὴν, ὅσης δυνάμεως πεπλήρωται, ϑεωρῆσαι βου- λόμενοι.
10 2. καὶ πρὸ πάντων γε παρατηρητέον ὅτι ὃ Ματϑαῖος καὶ ὁ “ουχᾶς δόξαιεν ἂν τοῖς πολλοῖς τὴν αὐτὴν ἀναγεγραφέναι ὑποτε- τυπωμένην πρὸς τὸ δεῖν οὕτως προσεύχεσϑαι προσευχήν. ἔχουσι δὲ αἱ λέξεις τοῦ μὲν Ματϑαίου τὸν τρόπον τοῦτον᾽ ,πάτερ ἡμῶν 6 ἐν τοῖς οὐρανοῖς, ἀγιασϑήτω τὸ ὄνομά σου" ἐλϑέτω ἡ βασι-
15 λεία 000° γενηϑήτω τὸ ϑέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον'᾽ καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκα- μεν τοῖς ὀφειλέταις ἡμῶν" καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πει- ρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ," τοῦ δὲ Aovxa
20 097005‘ πάτερ, ἁγιασϑήτω τὸ ὄνομά σου ἐλϑέτω ἡ βασι- λεία σου" τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καϑ' ἡμέραν" καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίεμεν παντὶ τῷ ὀφείλοντι ἡμῖν καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.“
25 3. λεχτέον δὲ πρὸς τοὺς οὕτως ὑπολαμβάνοντας ὅτι πρῶτον μὲν τὰ ῥήματα, εἰ καὶ γειτνιῶντά τινα ἔχει ἀλλήλοις, ἀλλὰ καὶ ἐν ἄλλοις διαφέρειν φαίνεται, ὡς ἐρευνῶντες αὐτὰ παραστήσομεν᾽ δεύ- τερον δὲ ὅτι οὐχ οἷόν τε ἐστὶ τὴν αὐτὴν προσευχὴν καὶ ἐν τῷ ὄρει λέγεσϑαι, ἔνϑα ἰδὼν τοὺς ὄχλους ἀνέβη,“ ὅτε ,καϑίσαντος αὐτοῦ
80 προσῆλϑον αὐτῷ οἱ μαϑηταὶ αὐτοῦ, καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασχεν“ (ἐν γὰρ τῷ εἱρμῷ τῆς περὶ τῶν μακαρισμῶν ἀπαγγελίας καὶ τῶν ἑξῆς ἐντολῶν παρὰ τῷ “Ματϑαίφ αὕτη ἀναγεγραμμένη εὖ- gioxerau), καὶ „ev τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ “προσευχόμενον, ὡς
160 ἐπαύϊσατο,“ εἰρῆσϑαι πρός τινα͵ ,τῶν μαϑητῶν“ ἀξιώσαντα διδαχϑῆ-
8 δὴ] δὲ liest Angl. (bei Del. I 9196) ohne Grund | hinter τούτοις + ἐγενό- μεϑα Angl. (a. a. O.) unrichtig | 4 ὑπὸ] ἀπὸ lesen Bent. u. Del. (I 226 Anm. d) ‚unrichtig, da ὑπὸ ϑεοῦ mit δεδομένην (Z. 3) zu verbinden ist | 13—14 am Rand von I. H. ἀρχὴ T]19 ῥύσαι T | 29—30 am Rand σῇ von I.H. T | 80 αὐτοῦ (2)] αὑτοῦ Lond.
var ,προσεύχεσϑαι, ὡς καὶ Ἰωάννης ἐδίδασχε τοὺς μαϑητὰς αὐτοῦ." πῶς γὰρ ἐνδέχεται τοὺς αὐτοὺς λόγους χωρὶς πάσης προγενομέγνης πεύσεως ἀποταχτικῶς εἰρῆσϑαι καὶ πρὸς ἀξίωσιν μαϑητοῦ ἀπαγ- γέλλεσϑαι; ἀλλ᾿ ἴσως τις εἴποι ἂν πρὸς τοῦτο ὅτι ἰσοδυναμοῦσαί εἰσιν αἱ εὐχαὶ εἰρημέναι οἷς μία, ὁτὲ μὲν ἐν ἀποτατιχῷ λόγῳ ὁτὲ δὲ πρὸς ἕτερον τῶν μαϑητῶν τὸν ἀξιώσαντα, κατὰ τὸ εἰχὸς τότε μὴ παρόντα, ὅτε ἔλεγε τὸ κατὰ τὸν Ματϑαῖον, ἢ μὴ κεχρατηχότα τῶν εἰρημένων πάλαι" μή ποτε δὲ βέλτιον ἢ διαφόρους νομίξεσϑαι τὰς προσευχὰς, κοινά τινὰ ἐχούσας μέρη. ζητήσαντες δὲ καὶ παρὰ τῷ Μάρχῳ, μή ποτε λανϑάνῃ ἡμᾶς ἢ τοιαύτη ἰσοδυναμοῦσα ἀναγεγραμ- μένη, οὐδ᾽ ἴχνος ἐγκείμενον προσευχῆς εὕρομεν.
How one must be disposed before praying§19
19Since, as we said in what went before, the one who prays must first be established — how disposed and in what condition — and only then pray, let us see, before the prayer that lies in Matthew, the words spoken about it by our Savior, which run thus: 'When you pray, you shall not be as the hypocrites; for they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Amen, I say to you: they have received their reward. But thou, when thou prayest, enter into thy closet, and shut thy door, and pray to thy Father who is in secret; and thy Father who sees in secret shall repay thee. And when you pray, do not babble as the heathen do; for they think that in their much speaking they shall be heard. Be not like them, then; for your Father knows what need you have before you ask him. Pray, then, like this.' (Matthew 6:5–9)
In many places, then, our Savior is seen pressing against ambition as a passion that destroys; which he has done here also, turning men away from performing a hypocrite's work at the season of prayer. For it is a hypocrite's work to want to preen oneself before men for piety or for fellowship. But we must remember the 'How can you believe, who receive glory from men, and seek not the glory that comes from the only God?' (John 5:44) — and despise all glory from men, even if it is thought to come of the good — and seek the sovereign and true glory, the glory from the only God, who becomingly glorifies, beyond the worth of the glorified, the one worthy of glory. Even what was thought good and praiseworthy is polluted when deemed to be done — when we do it 'that we may be glorified by men' or 'that we may be seen by men.' That is why no recompense from God follows upon it. For every word of Jesus is unlying — and, if one must force the saying, becomes more unlying still when spoken with his customary oath. He says of those who do good for show to win human glory, or who pray 'in the synagogues and on the corners of the streets' (Luke 16:25) 'that they may be seen by men,' the same thing: 'Amen, I say to you: they have received their reward.' (Galatians 6:8) For as the rich man in Luke 'received his good things' in his human 'life' — and, having drawn them off, has no more room to receive them after this present life — so he who draws off 'his reward' for himself, whether in giving to someone or in prayers, as one who sowed 'not to the Spirit' but 'to the flesh,' shall 'reap corruption' indeed, but shall not 'reap eternal life.' He sows 'to the flesh' who, 'in the synagogues and in the streets, that' (Matthew 6:2) he may be glorified 'by men,' gives 'alms' with a trumpet 'before' himself, or who, loving 'to pray standing in the synagogues and on the corners of the streets, that,' (Matthew 7:13) having been seen 'by men,' he may be reputed by the onlookers to be some pious and holy man.
But everyone who walks the broad and roomy way that leads away 'to destruction' — which has nothing straight or direct, but is all crooked and cornered (for it is rent by 'corners,' in which 'men' who, dying because they have fallen from divinity, 'glorify and bless' those reputed among them to be impious in the streets) — and many there always are who appear in prayer to be lovers of pleasure rather than lovers of God, getting drunk on prayer in the midst of banquets and beside wine, truly 'standing on the corners of the streets' and praying. For everyone who lives for pleasure, loving the roomy way, has fallen out of the narrow and straitened way of Jesus Christ, which has not even a chance bend, and is nowhere at all cornered.
Greek · §19
Ἐπεὶ δὲ, αἷς ἐν τοῖς ἀνωτέροις εἰρήχαμεν, πρῶτον δεῖ καταστῆναί πῶς καὶ διατεϑῆναι τὸν προσευχόμενον εἶϑ᾽ οὕτως εὔξασϑαι, ἴδωμεν “πρὸ τῆς ἐγκειμένης προσευχῆς παρὰ τῷ Ματϑαίῳ
ὅ τοὺς περὶ αὐτῆς ὑπὸ τοῦ ᾽ σωτῆρος ἡμῶν ἀπηγγελμένους (Aöyows), οἵ-
τινες οὕτως ἔχουσιν" ὅταν προσεύχησϑε, οὐχ ἔσεσϑε ὥσπερ οἱ ὑποχριταί" ori φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσϑαι, ὅπως φανῶσι τοῖς ἀνϑρώ- ποις. ἀμὴν λέγω ὑμῖν ὅτι ἀπέχουσι τὸν μισϑὸν αὐτῶν. σὺ δὲ ὅταν προσεύχῃ, εἴσελϑε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν ϑύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ, καὶ ὃ | πατήρ σου ὃ βλέπων σε ἐν τῷ χρυπτῷ ἀποδώσει σοι. προσευχόμενοι δὲ μὴ βατ- τολογήσητε ὥσπερ οἱ ἐϑνικοί" δοχοῦσε γὰρ ὅτε ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσϑήσονται. μὴ οὖν ὁμοιωθϑῆτε αὐτοῖς" οἷδε γὰρ ὃ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. οὕτως ον προσεύχεσϑε ὑμεῖς." ὔ 2. πολλαχοῦ τοίνυν φαίνεταε ὃ σωτὴρ ἡμῶν ἐνιστάμενος αἷς πρὸς ὀλέϑριον πάϑος τὴν φιλοδοξίαν᾽ ὅπερ καὶ ἐνϑάδε πεποίηκεν, ἀποτρέπων κατὰ τὸν καιρὸν τῆς εὐχῆς ὑποχριτῶν ἔργον ἐπιτελεῖν"
80 ὑποχριτῶν γὰρ ἔργον ἐστὶ τὸ τοῖς ἀνϑρώποις ἐναβρύνεσϑαι ἐπ᾽
1 αὐτοῦ) αὑτοῦ Lond. | 2 ἐνδέχηται Lond. | 3 ἀποταχτιχῶς [von ἀποτάττω = anordnen) T Ausgg., ἀποτατιχῶς [von ἀποτείνω) lesen Bent. u. Del. (1227 Anm. 6) wohl wegen des folgenden ἐν ἀποτατιχῷ λόγῳ (2.5); ἐπιταχτικῶς Angl. (bei Del. 1 919b) ohne Grund | 5 ἀποτατιχῷ) ἀποτακτιχῷ Ox.Lond., ἐπιτακτιχῷ Angl. (a. a. 0.) | 7 τὸ] τὰ liest Angl. (a. ἃ. Ὁ.) wegen des folgenden τῶν εἰρημένων πά-
Acı | τῶν < Lond. | 10 μήποτε λανϑάνῃ Del. μήποτε λανϑάνοι Ox.Lond. μή" λα" [so] ΤΊ 1 (λόγους) füge ich mit den Ausgg. ein | 19 u. 24 αὐτῶν] αὑτῶν Lond. | 81 τῷ] ϑεῷ oder τῷ ϑεῷ [so Wet. im Text, f(ortasse) τὸ am Rand] vermutet Angl. (bei Del. I 9208) | χοινωνικῷ [abgekürzt geschrieben] T χοινωνεῖν Ausgg.
δύνασϑε πιστεῦσαι ὑμεῖς, δόξαν παρὰ ᾿ἀνϑρώπων λαβόντες, καὶ τὴν δόξαν τὴν παρὰ τοῖ μόνου ϑεοῦ οὐ ζητεῖτε; ““ πάσης τῆς παρὰ ἀνϑρώποις δόξης, κἂν ἐπὶ τῷ καλῷ γίνεσϑαι. νομίζηται, “χαταφρονεῖν καὶ ζητεῖν τὴν κυρίαν δόξαν καὶ ἀληϑῆ τὴν ἀπὸ τοῦ μόνου τὸν τῆς δόξης ἄξιον πρεπόντως ἑαυτῷ ὑπὲρ τὴν ἀξίαν τοῦ δοξαζομένου δοξάζοντος. καὶ αὐτὸ 00» τὸ νομισϑὲν ἂν καλὸν εἶναι | καὶ ἐπαινε- τὸν μολύνεται νομιζόμενον γίνεσϑαι, ὅτε, ὅπως“ δοξασϑῶμεν ὑπὸ τῶν ἀνθρώπων“ ἢ ,ὕπως“ φανῶμεν , τοῖς ἀνϑρώποις," ποιοῦμεν αὐτό" διόπερ οὐδεμία ἐπὶ τούτῳ ἀπὸ ϑεοῦ ἀμοιβὴ ἡμῖν ἕπεται. ἀψευδὴς γὰρ πᾶς 6 τοῦ Ἰησοῦ λόγος καὶ, εἰ δεῖ βιαζόμενον εἰπεῖν, ἀψευδέστερος γίνεται, ἐπὰν μετὰ τοῦ συνήϑους αὐτοῦ ὅρχου λέγη- ται. φησὶ δὲ περὶ τῶν de ἀνθρωπίνην δόξαν εὖ τὸν πέλας do- χούντων ποιεῖν ἢ ,ἐν ταῖς συναγωγαῖς καὶ ταῖς γωνίαις τῶν πλα- τειῶν"“ προσευχομένων, „OR@G φανῶσι τοῖς ἀνϑρώποις," τὸ αὐτό; ηἀμὴν. λέγω ὑμῖν, ἀπέχουσι, τὸν μισϑὸν αὐτῶν." ὥσπερ γὰρ ἀπέσχεν ὁ κατὰ Aovxav πλούσιος „Ta ayada“ „ev en“ ἑαυτοῦ ἀνϑρωπίνῃ „Lo,“ διὰ τὸ ἀπεσχηκχέναι ταῦτα οὐκέτι χωρῶν τυχεῖν αὐτῶν μετὰ τὸν ἐνεστηκότα Blov' οὕτως ὃ ἀπέχων ἑαυτοῦ ,τὸν μισϑὸν," εἴ τε δώσει τινὶ ἢ ἐν εὐχαῖς, ἅτε μὴ σπείρας ,εἰς τὸ πνεῦμα“ ἀλλὰ „eis τὴν σάρκα,“ „Heolocı“ μὲν τὴν οφϑορὰν,“ οὐ ,,(ϑερίσει““ δὲ τὴν ,,αἰώνιον ζωήν.“ „es τὴν σάρκα“ δὲ σπείρει 6 „ev ταῖς συναγωγαῖς καὶ ταῖς ῥύμαις, ὅπως“ δοξασϑῇ „und τῶν ἀνϑρώπων," ποιῶν »ἐλεημοσύνην" μετὰ σαλπισμοῦ τοῦ »ἔμπροσϑεν“ ἑαυτοῦ, ῇ ὁ φιλῶν „ev ταῖς συνα- γωγαῖς xal ταῖς γωνίαις τῶν πλατειῶν“ ἑστὼς »προσεύχεσϑαι, ὅπως" φανεὶς »τοῖς ἀνϑρώποις"“ εὐσεβής τις χαὶ ὅσιος εἶναι παρὰ τοῖς ἑωρακχόσι νομισϑῆ.
3. ἀλλὰ καὶ πᾶς ὁ τὴν πλατεῖαν καὶ εὐρύχωρον ὁδεύων ὁδὸν, τὴν ἀπάγουσαν ἐπὶ ,ωτὴν ἀπώλειαν,“ οὐδὲν ὀρϑὸν καὶ εὐϑὲς ἔχουσαν ἀλλὰ πᾶσαν σχολιὰν τυγχάνουσαν καὶ γεγωνιωμένην (κέχλασται γὰρ
10 am Rand σῇ öo« von 1. Ἡ. T|11 αὐτοῦ TAusgg. αὐτῷ schreiben Bent,, Del. (1 228 Anm, ec) u. Angl. (bei Del. I 9208) | 18 ἢ] καὶ oder χαὶ (röv) ver- mutet Angl. (a. a. Ὁ.) ohne Grund | 15 ἀπέσχεν)] ἀποσχὼν liest Angl. (a. a. O.) nicht glücklich | 17 διὰ τὸ] διά (te) τὸ liest Bent. (bei Del. I 228 Anm. ἃ) un- richtig | οὐκέτι T οὐχ ἔστι Ausgg. | 18 εἴ τι δώσει TLond. εἴτε δώσει Ox. Del, εἴτ᾽ ἐν δόσει lesen Bent. Del. (I 228 Anm, f) Angl. (a. a. Ὁ.) ohne Grund | 28 σαλ- πισμοῦ τοῦ] σαλπισμοῦ του Bent. (bei Del. I 228 Anm.g)| ἢ] xal Angl. (a. a. O.), vgl. oben Z. 13 | 27 bis 8. 343 2. 12 am Rand 07 ταῦτα von I.H. T.
ἐχὶ πλεῖστον ἡ εὐϑεῖα), ἐν αὐτῇ ἕστηχεν οὐ καλῶς, „ev ταῖς | γω- 229 γνίαις τῶν πλατειῶν προσευχόμενος, διὰ τῆς φιληδονίας οὐχὶ ἐν μιᾷ ἀλλ᾽ ἐν πλείοσι γινόμενος πλατείαις" ἐν αἷς οἱ „os ἀνϑρωποί" ἀποϑνήσχοντες διὰ τὸ τῆς ϑεότητος ἀποπεπτωχέναι τυγχάνουσι 5 δοξάζοντες καὶ μακαρίζοντες τοὺς ἐν ταῖς πλατείαις ἀσεβεῖν αὐτοῖς γενομισμένους. πολλοὶ δὲ ἀεὶ οἱ φαινόμενοι ἐν τῷ προσεύχεσϑαι υφιλήδονοι μᾶλλον ἢ φιλόϑεοι,“ ἐν μέσοις τοῖς συμποσίοις καὶ παρὰ ταῖς μέϑαις ἐμπαροινοῦντες τῇ προσευχῇ, ἀληϑῶς „ev ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες" καὶ προσευχόμενοι" πᾶς γὰρ ὁ κατὰ τὴν 10 ἡδονὴν βιοὺς, τὸ εὐρύχωρον ἀγαπήσας ἐχπέπτωκε τῆς στενῆς xal τεϑλιμμένης δόοῦ Ἰησοῦ Χριστοῦ, οὐδὲ τὴν τυχοῦσαν ἐχούσης
Church and synagogue§20
20But there is a difference between church and synagogue: the church, properly speaking, 'has no spot or wrinkle or any such thing,' (Ephesians 5:27) but is holy and blameless — into which neither one 'born of a harlot' enters, nor the 'crushed' or 'cut off,' nor an Egyptian or Idumaean, unless, with sons born to them, they can barely be fitted to the church by the third generation, nor a Moabite or Ammonite, unless a tenth generation be fulfilled and an age completed; while the synagogue is built by a centurion — he did this in the times before the sojourn of Jesus, when faith had not yet been witnessed, such 'as not even in Israel' (Colossians 2:3) did the Son of God find. He, then, who loves 'to pray' 'in the synagogues' is not far from the corners 'of the streets.' But the saint is not like that: for he does not love 'to pray' but loves it, and not 'in synagogues' but in churches, and not 'on corners of streets' (John 14:23) but in the straightness of the narrow and straitened way — and not 'that he may be seen by men' but that he may be seen 'before the Lord God.' For it is a male thing to know 'the acceptable year of the Lord' and to keep the commandment that says: 'Three times in the year shall every male appear before the Lord God.' (Deuteronomy 23:1–4)
But the 'that they may be seen' must be heard exactly: nothing seen is good — as if it were by seeming, and did not truly stamp the impression, misleading it instead of impressing it exactly and truly. As the actors of certain dramas in the theaters are not what they say, nor, in respect of the mask they wear, are they what they are seen to be — so all who mold the impression of the good by seeming are not righteous but hypocrites of righteousness, acting their hypocrisy in their own theater, 'in the synagogues and on the corners of the streets.' (Luke 7:5) But he who is no hypocrite, stripping off everything foreign, and furnishing himself to please, in a theater incomparably greater than all the theater aforesaid — enters into his own 'closet,' shutting upon the stored wealth the treasure 'of wisdom and knowledge' for himself; and nodding nowhere outward, gaping after nothing outward, shutting every 'door' of the senses, lest he be dragged by the senses and their impression steal in upon his mind — prays to the Father who neither flees nor forsakes such secrecy but dwells in it, with the Only-begotten present with him. For 'I,' he says, 'and the Father will come to him and make our abode with him.' (Exodus 23:17) And it is plain that the righteous, if we so pray, shall address not God only but a Father — as sons not left behind, with him present in our 'secret,' watching it and doing more things in the storehouse, if we shut 'its door.'
Greek · §20
διαφορὰ ἐκκλησίας καὶ συναγωγῆς (τῆς μὲν κυρίως ἐχκλησίας οὐκ ἐχούσης „ortAov ἢ ῥυτίδα N τι τῶν τοιού- 177 τῶν ἀλλὰ“ ἁγίας καὶ ἀμώμου τυγχανούσης, εἰς ἣν οὔτε 6 „Ex πόρνης“ εἰσέρχεται οὔτε ὃ ,,3λαδίας““ ἢ ,,(ἀποκεχομμένος“ ἀλλ᾿ οὐδὲ Αἰγύπ- tios ἢ Ἰδουμαῖος, ἐὰν μὴ υἱῶν γεννηϑέντων αὐτοῖς διὰ τὴν τρί- την γενεὰν μόλις δυνηϑῶσιν ἐφαρμόσαι τῇ ἐχκλησίᾳ, οὐδὲ ὁ, Μωα- βίτης“ καὶ Αμμανίτης,“ ἐὰν μὴ δεκάτη γενεὰ πληρωϑῇ καὶ 6 αἰὼν 20 τελεσϑῇ᾽ τῆς δὲ συναγωγῆς ὑπὸ ἑκατοντάρχου οἰχοδομουμέγης, ἐν τοῖς πρὸ τῆς Ἰησοῦ ἐπιδημίας χρόνοις τοῦτο ποιοῦντος, ὅτε οὐδέπω μεμαρτύρηται , πίστι» ἔχειν, ὁπόσην ,οοὐδὲ ἐν τῷ Ἰσραὴλ“ εὗρεν ὃ υἱὸς τοῦ ϑεοῦ), ὃ φιλῶν δὴ ,(προσεύχεσϑαι““ „Ev ταῖς συναγωγαῖς“
1 ἐν αὐτῷ-- φιληδονίας) ἐν αὐτῷ ἕστηκεν, οὐκ ἄλλως ἐν ταῖς γωνίαις τῶν πλατειῶν προσευχόμενος, (ἢ) διὰ τῆς φιλοδοξίας Bent. (bei Del. I 228 Anm. h), ἐν ἢ ἕστηχεν οὐ χαλῶς (6) ἐν ταῖς γωνίαις τῶν nA. ne. διὰ τῆς φιληδονίας. Angl. (bei Del. I 920%); besser wäre nach Bent. u. Angl. zu schreiben: ἐν αὐτῷ ἕστηκεν οὐχ ἄλλως (ἢ 6) ἐν ταῖς γωνίαις τῶν mA. ne. διὰ τῆς φιληδονίας, wenn eine Änderung nötig | 5 ἀσεβεῖν] εὐσεβεῖν lesen Bent. Del. (I 229 Anm. a) Angl. (a. a. 0.) nicht richtig | 6 ἀεὶ] εἰσιν Bent. Del. (1 229 Anm. b) Wet. (am Rand) | 16 εἰσέρχη- ται Lond. | 17 ἐὰν μὴ υἱῶν γεννηθέντων αὐτοῖς Ox.Del., ἐὰν δὲ υἱοὶ γεννηϑῶσιν αὐτοῖς liest Bent. (bei Del. I 229 Anm. d) nach ἃ. LXX; ἐὰν δὲ υἱῶν γεννηϑέντων αὐτοῖς TLond. | 19 Ἀμμανίτης Lond. ἀμανίτης TOx.Del. | 20 ἑχατοντάρχου Ox. (p.168) Lond.Del., zö [= χριστοῦ) T; der ‚Fehler ist, wie Ox. (p.168) richtig bemerkt, wohl so zu erklären, dass die Vorlage 6%00 [= ἑχατοντάρχου] bot, was von dem Schreiber nicht verstanden und in χριστοῦ verlesen wurde | 28 δὴ Angl. (a. a. O.) u. Del. (1 229 Anm. g), δὲ TAusgg.
οὐ uaxpav ἐστε τῶν γωνιῶν ,τῶν. πλατειῶν.“ ἀλλ οὐχ 0 αἀγιος τοιοῦτος" οὐ φιλεῖ γὰρ ,,ἰπροσεύχεσϑαι“ ἀλλὰ ἀγαπᾷ, καὶ οὐκ „Ev συναγωγαῖς“ all ἐν ἐχχλησίαις, καὶ οὐχ „ev γωνίαις πλατειῶν“ ἀλλ᾿ ἐν τῇ εὐθύτητι τῆς στενῆς καὶ τεϑλιμμένης ὁδοῦ, ἀλλὰ καὶ οὐχ ἵνα φανῇ ,τοῖς ἀνθρώποις“ all ἵν ὀφϑῇ ,,ἐἐνώπιον κυρίου τοῦ E00.“ ἀῤῥην γάρ ἐστι τὸν, δεχτὸν ἐνιαυτὸν κυρίου“ νοῶν καὶ τὴν ἐντολὴν τηρῶν τὴν λέγουσαν᾽ «τρὶς τοῦ ἐνιαυτοῦ ὀφϑήσεται πᾶν ἀρσενικὸν ἐνώπιον κυρίου τοῦ ϑεοῦ.“
2. ἐπιμελῶς δὲ ἀκουστέον τοῦ ροφανῶσιν,“ ἐπεὶ οὐδὲν φαινό- μενον καλόν ἔστιν, οἱονεὶ δοκήσει ὃν καὶ οὐκ ἀληθῶς καὶ τὴν φαν- τασίαν πλανῶν all’ οὐχ ἀχριβῶς καὶ ἀληϑῶς ἐκτυποῦν. ὥσπερ δὲ οἷ ἐν τοῖς ϑεάτροις δραμάτων τινῶν ὑποκχριταὶ οὐχ ὅπερ λέγουσίν εἰσιν, οὐδ᾽ ὅπερ βλέπονται καϑ᾽ ὃ περίκεινται πρόσωπον τοῦτο τυγχάνουσιν" οὕτως καὶ πάντες οἱ ἐπιμορφάζοντες τῷ δοκεῖν τὴν τοῦ χαλοῦ φαντασίαν οὐ δίκαιοι ἀλλ᾽ ὑποχριταί εἰσι δικαιοσύνης, καὶ αὐτοὶ ἐν ἰδίῳ ϑεάτρῳ ὑποχριϊνόμενοι, „rals συναγωγαῖς καὶ ταῖς γωνίαις τῶν πλατειῶν.“ ὃ δὲ μὴ ὑποκριτὴς ἀλλὰ πᾶν τὸ ἀλλό- τριον ἀποθέμενος, ἐν τῷ παντὸς τοῦ προειρημένου ϑεάτρου καϑ' ὑπερβολὴν μείζονι ἑαυτὸν ἀρέσχειν εὐτρεπίζων, εἰσέρχεται εἰς τὸ ἑαυτοῦ „tauelov,‘ ἐπὶ τοῦ ἐναποτεϑησαυρισμένου πλούτου τὸν, τῆς σοφίας καὶ γνώσεως“ ϑησαυρὸν ἑαυτῷ ἀποχλείσας" καὶ μηδαμῶς ἔξω νεύων μηδὲ περὶ τὰ ἔξω χεχηνὼς πᾶσάν τε, τὴν ϑύραν“ τῶν αἰσϑητηρίων ἀποκλείσας, ἵνα μὴ ἕλχηται ὑπὸ τῶν αἰσϑήσεων μηδὲ ἐκείνων ἡ φαντασία τῷ νῷ αὐτοῦ ἐπεισχρίνηται, προσεύχεται τῷ τὸ τοιοῦτον χρυπτὸν μὴ φεύγοντι μηδὲ ἐγκαταλείποντι πατρὶ ἀλλ᾽ ἐν αὐτῷ κατοικοῦντι, συμπαρόντος αὐτῷ καὶ τοῦ μονογενοῦς. ἐγὼ γὰρ, φησὶ, „wel ὃ πατὴρ“ πρὸς αὐτὸν ἐλευσόμεϑα καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα.“ δῆλον δὲ ὅτι τῷ δικαίῳ, ἐὰν δὴ οὕτως εὐχώ- μεϑα, οὐ μόνον ϑεῷ ἀλλὰ καὶ πατρὶ ἐντευξόμεϑα, ὡς υἱῶν μὴ ἀπο- λειπομένῳ ἀλλὰ παρόντε ἡμῶν „TO χρυπτῷ“ καὶ ἐφορῶντι αὐτὸ
10 ἀληϑῶς) ἀληϑὲς Huet (am Rand) ἀλή [60] T|’ 11--12 am Rand σῇ von 1.H. T|12 δραμάτων Ausgg. δραμόντων T | 18 ϑεάτρου) von 1]. H. aus ϑεάτρῳ, w. e. sch., corrigiert T, ϑεάτρῳ Lond. | 19 ἑαυτὸν schreibe ich mit Angl. (bei Del. I 9203), dem Del. (ebenda) zustand; denn εὐτρεπίζων erfordert ein Accusativob- ject; ἑαυτῷ T Ausgg.
187 χαὶ | πλείονα τὰ ἐν τῷ ταμείῳ ποιοῦντι, ἐὰν αὐτοῦ ,τὴν ϑύραν“ ἀποκλείσωμεν.
Do not babble — speak of God§21
21When praying, then, let us not babble but theologize. We babble when, without blaming ourselves or the words of prayer we send up, we speak corrupt works or words or thoughts — lowly and blameworthy things, foreign to the Lord's incorruption. The babbler in his praying is already in a worse and harsher synagogue-condition than those named before — in a way worse than the corners in the streets — preserving not even a trace of the hypocrisy of the good. For, according to the word of the Gospel, only 'the heathen babble,' who have not even an impression of great or heavenly petitions, sending up every prayer about bodily and outward things. The one who asks lowly things of the Lord who dwells in heaven and above the heights of the heavens is likened to a babbling heathen.
And the wordy seems to babble, and the babbler to be wordy. For nothing of matter and bodies is one: each thing deemed one is split and hewn apart and divided into many, having lost unity. For the good is one, but base things are many; and truth is one, but falsehoods are many; and true righteousness is one, but many are the conditions that play the hypocrite toward it; and the wisdom of God is one, but many are the wisdoms 'of this age' and 'of the rulers of this age' (Matthew 6:7) that are being brought to nought; and the Word of God is one, but many are the words foreign to God. That is why no one shall escape 'sin' 'from wordiness,' and no one who thinks to be heard 'from wordiness' can be heard. So our prayers must not be likened to heathen who babble or are wordy or do whatever they do 'after the likeness of the serpent.' (1 Corinthians 2:6) For the God of the saints 'knows' 'before' what things his sons 'have need of,' since they are worthy of the Father's knowledge. But if anyone does not know God, he does not know the things of God either — and he does not know 'what need' he has: for the things he thinks he needs are wide of the mark. But he who has contemplated what better and more divine things he lacks, known by God, shall obtain what he contemplated, known to the Father even before the asking. So much, then, for what is said before the prayer in Matthew; now let us contemplate also what is declared by the prayer (Proverbs 10:19) (Matthew 6:8).
Greek · §21
μὴ βαττολογήσωμεν ἀλλὰ ϑεο- λογήσωμεν. βαττολογοῦμεν δὲ, ὅτε μὴ μωμοσκοποῦντες ἑαυτοὺς ἢ τοὺς ἀναπεμπομένους τῆς εὐχῆς λόγους λέγομεν τὰ διεφϑαρμένα ἔργα ἢ λόγους ἢ νοήματα, ταπεινὰ τυγχάνοντα καὶ ἐπίληπτα, τῆς ἀφϑαρσίας ἀλλότρια τοῦ κυρίου. ὁ μέντοι βαττολογῶν ἐν τῷ εῦ- χεσϑαι ἤδη καὶ ἐν τῇ χείρονε τῶν προειρημένων ἡμῖν συναγωγικῇ ἐστι καταστάσει τε (xal) χαλεπωτέρᾳ τῶν ἐν ταῖς πλατείαις γωνιῶν 10 ὁδῷ, οὐδὲ ἴχνος σῴζων κἂν ὑποχρίσεως ἀγαϑοῦ. βαττολογοῦσι γὰρ
κατὰ τὴ» λέξιν τοῦ εὐαγγελίου μόνοι „ol ἐϑνικοὶ,"“ οὐδὲ φαντασίαν
μεγάλων ἔχοντες ἢ ἐπουρανίων αἰτημάτων, πᾶσαν εὐχὴν (περὶ) τῶν
γοῦντε ὁμοιοῦται ὃ τὰ κάτω ἀπὸ τοῦ ἐν οὐρανοῖς καὶ ὑπὲρ τὰ ὕψη 15 τῶν οὐρανῶν κατοικοῦντος κυρίου αἰτῶν.
ἃ. χαὶ ἔοικέ γε 6 πολυλογῶν βαττολογεῖν, καὶ ὁ βαττολογῶν πολυλογεῖν. οὐδὲν γὰρ ἕν τῆς ὕλης καὶ τῶν σωμάτων, ἀλλ᾽ ἕχαστον τῶν νομιζομένων ἕν ἔσχισται καὶ διαχέχοπται καὶ διήρηται εἰς πλεί- ova τὴν ἕνωσιν ἀπολωλεχός" ἕν γὰρ τὸ ἀγαϑὸν πολλὰ δὲ τὰ αἰσχρὰ,
0 xal Ev ἡ ἀλήϑεια πολλὰ δὲ τὰ ψευδῆ, καὶ ἕν ἡ ἀληϑὴς δικαιοσύνη, πολλαὶ δὲ ἕξεις ταύτην ὑποχρίνονται, καὶ ἕν ἡ τοῦ ϑεοῦ σοφία, πολλαὶ δὲ αἱ καταργούμεναε „tod αἰῶνος τούτου“ καὶ „av ἀρχόν- των» τοῦ αἰῶνος τούτου,“ xal εἷς μὲν ὁ τοῦ ϑεοῦ λόγος, πολλοὶ δὲ οἱ ἀλλότριοι τοῦ ϑεοῦ. διὰ | τοῦτο οὐδεὶς ἐχφεύξεται „auapriav“ 231
3 ἐκ πολυλογίας,“ καὶ οὐδεὶς δοκῶν „ex πολυλογίας“ εἰσαχουσϑήσεσϑαι
5 λέγομεν Del. λέγωμεν TOx.Lond. | 8 ἐν τῷ χείρονι τῶν προειρημένων ἥμῖν συναγωγικῇ ἐστι καταστάσει schreibe ich nach Del. (1 230 Anm. c), ἐν τῷ χείρονι τῶν προειρημένων ἡμῖν συναγωγικῶν [συναγωγικός Ox.] ἐστι, χαταστάσει Ausgg., ἐν τῷ χείρονι τῶν προειρημένων ἡμῖν συναγωγικῶς ἐστι χαταστάσει T | 9 τε (xal) χαλεπωτέρᾳ Lomm., ἢ (oder zal) χαλεπωτέρᾳ Bent. Del. (1 230 Anm. c) τῶν ἐν ταῖς πλατείαις γωνιῶν δόῷ)] τῶν ἐν ταῖς πλατειῶν γωνίαις ἑστώτων vermutet Angl. (bei Del. I 9203) nach Maith. 6, 5 zu gewaltsam | 11 μόνοι Ox.Del. (1 230 Anm. 6) μόνον Angl. (a. a. Ὁ.) μόνην T Lond.Del. | 12 ἔχοντες Ausgg. ἐχόντων ΤΊ (rset) ist mit Bent. Del. (1230 Anm. ἢ) Angl. (a. a. Ὁ.) einzufügen | 15 xvoiov] ϑεοῦ liest Bent. (bei Del. I 230 Anm. g) ohne Grund | 17—21 am Rand: &x’ darunter on von I. H., wahrscheinlich = &xstvo σημειωτέον, T | 19 ἀπολωλεχός schreibe ich mit Lond. u. Wet. (am Rand), ἀπολωλεχότα Del. (1230 Anm. 8), ἀπο- λελωκχότα Ox. Wet.Del. im Text; ἀπολελώχως [80] T | 21 ὑποχρίνονται] ὕπο- χρινόμεναι vermutet Bent. (bei Del. I 230 Anm. ἢ), ὑποχρίνουσα Angl. (a. a. O.).
εἰσαχούεσϑαι δύναται. διόπερ οὐχ ὁμοιωτέον ἐστὶ τὰς εὐχὰς ἡμῶν τοῖς ἐϑνικοῖς βαττολογοῦσιν ἢ πολυλογοῦσιν ἢ ὃ τι δή ποτε πράττουσι «κατὰ τὴν ὁμοίωσιν τοῦ ὄφεως“ „olde γὰρ“ ὁ τῶν ἁγίων ϑεὸς, „nano“ ὧν, „av χρείαν" ἔχουσιν οἱ υἱοὶ αὐτοῦ, ἐπεὶ ἄξια τυγχάνει τῆς πατρικῆς γνώσεως. εἰ δέ τις ἀγνοεῖ τὸν ϑεὸν, χαὶ τὰ τοῦ ϑεοῦ ἀγνοεῖ, ἀγνοεῖ δὲ τὰ „av χρείαν“ ἔχει διημαρτη- μένα γάρ ἐστι τὰ (ὧν χρείαν“ ἔχειν νομίζει" ὃ δὲ τεϑεωρηκὼς ὧν ἐστιν ἐνδεὴς χρειττόνων καὶ ϑειοτέρων, γινωσχομένων ὑπὸ ϑεοῦ τεύξεται ὧν τεϑεώρηχε καὶ ἐγνωσμένων τῷ πατρὶ καὶ πρὸ τῆς αἱ- τήσεως. τούτων δὴ εἰς τὰ πρὸ τῆς ἐν τῷ κατὰ Ματϑαῖον εὐχῆς εἰρημένων, ἤδη ϑεασώμεϑα καὶ τὰ δηλούμενα ἀπὸ τῆς εὐχῆς.
“Our Father who art in the heavens”§22
22'Our Father who art in the heavens.' (Philippians 3:20) It is worth watching more exactly whether the old covenant, as it is called, has anywhere in it a prayer of someone calling God Father. For at present, examining as we can, we have not found one. We do not say this — that God has not been called Father, or that those deemed to have believed God have not been named sons of God — but that in prayer we have not yet found the frankness announced by the Savior concerning naming God Father. That God has been called Father, and that those who have come to the word of God are sons, can be seen in many places — as in Deuteronomy: 'Thou hast forsaken God who begot thee, and forgotten God who nourishes thee' (Deuteronomy 32:6,18,20); and again: 'Is not this thy Father who bought thee and made thee and created thee?' (Isaiah 1:2); and again: 'Sons, in whom there is no faith'; and in Isaiah: 'Sons I begot and raised, but they rejected me' (Malachi 1:6); and in Malachi: 'A son shall glorify his father, and a servant his master. And if I am a Father, where is my glory? And if I am a Master, where is my fear?' (Galatians 4:1–5)
If, then, God is called Father, and those begotten by the word of faith in him are sons, yet the firm and unfallen character of sonship is not to be seen among the ancients. At any rate the very passages we set out show those called sons to be blameworthy — since, according to the Apostle, 'while the heir is a child, he differs nothing from a slave, though lord of all, but is under guardians and stewards until the term appointed by the father.' (Romans 8:15–17) But 'the fullness of time' lies in the sojourn of our Lord Jesus Christ, when those who will receive the adoption — as Paul teaches in these words: 'For you received not a spirit of slavery unto fear, but you received a spirit of adoption, wherein we cry: Abba, Father.' (John 1:12) And in John: 'But as many as received him, he gave them authority to become children of God — to those who believe in his name.' (1 John 3:8–9) And that is why, concerning those born of God, we have learned through the 'spirit of adoption' in John's catholic epistle that 'everyone born of God does no sin, for his seed abides in him' (1 Corinthians 12:3) — and he cannot sin, because he is born of God.
But if we consider what 'When you pray, say: Father' — as written with Luke — is, we shall hesitate, unless we have become genuine sons, to bring this voice to him — lest, besides our other sins, we become liable to a charge of impiety as well. What I say is like this. Paul says in First Corinthians: 'No one can say: Lord Jesus, except in the Holy Spirit; and no one speaking in the Spirit of God says: Anathema Jesus' (Romans 10:10) — naming the Holy Spirit and the Spirit of God as the same. But what saying 'in the Holy Spirit' 'Lord Jesus' is, is not at all plain — when myriads of hypocrites and still more heterodox utter the voice, and at times even demons, overcome by the power in the name. No one will dare to declare that any of these says 'Lord Jesus' 'in the Holy Spirit.' So they would not even be shown to say 'Lord Jesus' — only those who say it from their disposition, serving the word of God and proclaiming no other Lord in whatever they do: that is 'Lord Jesus.' And if such are those who say 'Lord Jesus,' then perhaps everyone who sins, outlawing the divine Word by transgression, cries out by his works: 'Anathema Jesus.' As, then, the one so disposed says 'Lord Jesus,' and the one oppositely disposed says 'Anathema Jesus' — so everyone 'born of God' 'and doing no sin,' by sharing God's seed, which turns him from all sin — by what he does he says 'Our Father who art in the heavens,' with his own spirit bearing witness with their spirit 'that they are children of God' — and his heirs, 'joint-heirs with Christ,' since suffering together they reasonably hope to be glorified together. And lest such say 'Our Father' only by halves, with their works their heart too — the fountain and source of good works — 'believes unto righteousness,' with which the mouth in agreement confesses 'unto salvation.'
Every work of theirs, then, and word and thought, formed by the Only-begotten Word after himself, has imitated the 'image of the invisible God' and become 'after the image of him who created' — who makes 'his sun rise' 'on evil and good' and sends rain 'on righteous and unrighteous' — so that 'the image of the heavenly' is in them, since he is the image of God. Being 'images,' then, of the Image — the Image being Son — the saints wipe off(?) sonship(?) — not only by becoming conformed in body to the body of Christ's glory, but also while being in 'the body.' And they become conformed to the One in the 'body of glory' by being 'transformed by the renewal of the mind.' (Colossians 1:15) But if such say 'Our Father who art in the heavens' in all things, then plainly 'he who does sin' — as John says in the catholic epistle — 'is of the devil, for the devil sins from the beginning.' (Matthew 5:45) And as God's 'seed,' abiding in the one 'born of God,' causes the inability to sin in the one formed after the Only-begotten Word — so in everyone who 'does sin' there is the devil's 'seed,' so far as it is present in the soul, not permitting its possessor to succeed. But since 'for this the Son of God was manifested, that he might loose the works of the devil,' (1 Corinthians 15:49) it is possible, by the visitation of God's Word upon our soul — the 'devil's' works being loosed — for the evil 'seed' implanted in us to be wiped away, and for us to become 'children of God.'
Let us not suppose, then, that we are taught to say phrases at some appointed season of praying. If we understood what was examined before about praying 'without ceasing,' our whole life — as of those who pray 'without ceasing' — should say 'Our Father who art in the heavens,' having our 'citizenship' in no way on earth but in every way 'in the heavens,' since we are thrones of God, because God's kingdom is founded in all who bear 'the image of the heavenly' and have therefore become heavenly.
Greek · §22
XXI 1. Πάτερ ἡμῶν ὃ ἐν τοῖς οὐρανοῖς. ἄξιον ἐπεμε- λέστερον ἐπιτηρῆσαι τὴν λεγομένην παλαιὰν διαϑήχην, εἰ ἔστι που εὑρεῖν ἐν αὐτῇ εὐχήν τίνος λέγοντος τὸν ϑεὸν πατέρα" | ἐπὶ γὰρ τοῦ παρόντος κατὰ δύναμιν ἐξετάσαντες οὐχ εὕρομεν. οὐ τοῦτο δέ φαμεν, ὅτι 6 ϑεὸς πατὴρ οὐχ εἴρηται, ἢ οἱ πεπιστευκέναι νομιζό- μενοι ϑεῷ υἱοὶ οὐκ ὠνομάσϑησαν ϑεοῦ, ἀλλ᾽ ὅτι ἐν προσευχῇ τὴν ἀπὸ τοῦ σωτῆρος κατηγγελμένην παῤῥησίαν περὶ τοῦ ὀνομάσαι τὸν ϑεὸν πατέρα οὐχ εὕρομέν πω. ὅτι δὲ εἴρηται πατὴρ ὁ ϑεὸς καὶ υἱοὶ οἱ τῷ λόγῳ τοῦ ϑεοῦ προσεληλυϑότες, πολλαχοῦ ἔστιν ἰδεῖν ὥσπερ καὶ ἐν Δευτερονομίῳ᾽ ,ϑεὸν τὸν γεννήσαντά σε ἐγκατέλιπες, καὶ ἐπελάϑου ϑεοῦ τοῦ τρέφοντός 08,“ καὶ πάλιν" ,οὐκ αὐτὸς οὗτός cov πατὴρ ἐχτήσατό σε καὶ ἐποίησέ σε καὶ ἔχτισέ σε; “ καὶ πάλιν' υἱοὶ, οἷς οὐκ ἔστι πίστις ἐν αὐτοῖς“ καὶ ἐν τῷ Ἡσαΐᾳ᾽ ,ουἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ μὲ ἠθέτησαν»: καὶ ἐν τῷ Μαλαχίᾳ" „viog δοξάσει πατέρα, καὶ δοῦλος τὸν κύριον αὐτοῦ. καὶ εἰ πατήρ εἶμι ἐγὼ, ποῦ ἐστιν ἡ δόξα μου; καὶ εἰ κύριός εἰμι ἐγὼ, ποῦ ἐστιν ὃ φόβος μου; “
2. καὶ εἰ λέγεται τοίνυν πατὴρ ὃ ϑεὸς, καὶ υἱοὶ οἱ τῷ λόγῳ τῆς εἰς αὐτὸν πίστεως γεγεννημένοι, τὸ βέβαιόν γε καὶ τὸ ἀμετάπτω-
3 ὁ τῶν ἁγίων ϑεὸς) 6 τῶν ὅλων ϑεὸς vermutet Bent. (bei Del. 1231 Anm. a) ohne Grund | 6 ἀγνοεῖ, ἀγνοεῖ δὲ τὰ] ἀγνοεῖ δὴ τὰ vermutet Angl. (bei Del. I 920b) | 10 δὴ] δὲ Angl. (a.a.0.) | 12 am Rand ἀρχὴ von 1. Η. T | 18 ἀπὸ] ὑπὸ Angl. (a.a.0.), δοξάσει] δοξάζει Angl. (a, a. O.) nach ἃ. LXX | αὐτοῦ] αὑτοῦ Lond. | 80 βέβαιόν γε schreibe ich mit Bent. Del. (I 231 Anm. 6) Ang]. (a. a. O.), βέβαιόν τε T Ausgg.
τον τῆς υἱότητος οὐχ ἔστιν ἰδεῖν παρὰ τοῖς ἀρχαίοις. αὐτὰ γοῦν ἃ παρεϑέμεϑα ὑπαιτίους ἐμφαίνει εἶναι τοὺς λεγομένους υἱούς" ἐπεὶ κατὰ τὸν ἀπόστολον, ἕως „oO κληρονόμος νήπιός ἐστιν, οὐδὲν δια- φέρει δούλου, κύριος πάντων ὧν, ἀλλ᾽ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἱ- κονόμους ἄχρι τῆς προϑεσμίας τοῦ πατρός“ „to“ δὲ πλήρωμα τοῦ χρόνου" ἐν τῇ τοῦ κυρίου ἡμῶν Ἰησοῦ χρδτοῦ, ἐπιδημίᾳ ἔνεστιν, ὅτε τὴν υἱοϑεσίαν ἀπολαμβάνουσιν οἱ βουλόμενοι, ὡς ὁ Παῦλος δι- δάσχει διὰ τούτων᾽ „od γὰρ ἐλάβετε πνεῦμα δουλείας εἰς φόβον ἀλλὰ ἐλάβετε πνεῦμα υἱοϑεσίας, ἐν ᾧ κράζομεν" ᾿Αββὰ ὃ πατήρ“"
x .- ou > Σ καὶ ἐν τῷ κατὰ Ἰωάννην᾽ „0ooL δὲ ἔλαβον αὐτὸν, ἔδωχεν αὐτοῖς 232
ἐξουσίαν τέχνα ϑεοῦ γενέσϑαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐ- τοῦ.“ καὶ διὰ τοῦτο τὸ τῆς ,υυοϑεσίας πνεῦμα“ ἐν τῇ καϑολιχῇ τοῦ Ἰωάννου ἐπιστολῇ περὶ τῶν ἐκ ϑεοῦ γεγεννημένων μεμαϑή- xausv ὅτι , πᾶς ὃ γεγενγνημένος ἐκ τοῦ ϑεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτε σπέρμα αὐτοῖ ἐν αὐτῷ μένει" καὶ οὐ δύναται ἁμαρτάνειν, ἔτι ἐκ τοῦ ϑεοῦ γεγέννηται.“
3. εἰ μέντοι νοήσαιμεν, τέ ἔστε τὸ „orav προσεύχησϑε, λέγετε" πάτερ," ὕπερ παρὰ τῷ Δουχᾷ γέγραπται, ὀχνήσομεν μὴ γενόμενοι υἱοὶ γνήσιοι “προενέγκασϑαι ταύτην τὴν φωνὴν αὐτῷ, μή ποτε πρὸς τοῖς ἄλλοις ἡμῶν ἁμαρτήμασι καὶ ἀσεβείας ἐγκλήματι E ἔνοχοι γενώμεϑα.
0 δὲ λέγω, τοιοῦτόν ἐστι. φησὶν ἐν τῇ προτέρᾳ πρὸς Κορινϑίους 6 Παῦλος" ,,οοὐδεὶς δύναται εἰπεῖν" κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ, καὶ οὐδεὶς ἐν πνεύματι ϑεοῦ λαλῶν λέγει" ἀνάϑεμα Ἰησοῦς," τὸ αὐτὸ ὀνομάϊζων ἅγιον πνεῦμα καὶ πνεῦμα »»ϑεοῦ.““ τί δὲ τὸ εἰπεῖν „ev πνεύματι ἁγίῳ“ κύριον Ἰησοῦν, οὐ πάνυ ἐστὶ σαφὲς, προφερομέ- νῶν τὴν φωνὴν ὑποχριτῶν μυρίων καὶ ἑτεροδόξων πλειόνων, ἐνίοτε καὶ δαιμόνων, νικωμένων ὑπὸ τῆς ἐν τῷ ὀνόματι δυνάμεως. οὐδεὶς ου» τολμήσει τινὰ τούτων ἀποφήνασϑαε „ev πνεύματι ἁγίῳ“ λέγειν
6 Eveozıv] ἐνέστη vermutet Angl. (bei Del. I 920b) nach Gal. 4, 4 | 16 ye- γένηται Lond. | 18 ὀχνήσομεν)] ὀχνήσαιμεν liest Bent. (bei Del. I 232 Anm. a) un- richtig | 23 ϑεοῦ richtig Angl. (a. a. O.), vgl. Ζ. 24; ἁγίῳ T Ausgg. | Ἰησοῦς schreibe ich mit Bent. (bei Del. I 232 Anm. e), vgl. unten 8. 348 2.6.8; Ἶη- oovv TAusgg. | 25 χύριον Ἰησοῦν) κύριος Ἰησοῦς liest Bent. (bei Del. I 232 Anm. d) ohne Grund | προφερομένων Ox. Del. Angl. (a. a. Ὁ.) προφερομένην Ἱ' Lond. | 26 τὴν φωνὴν] (ταύτην) τὴν φωνὴν Angl. (a. a. 0.), vgl. oben Z. 19 38 toAunosı] τολμήσειέ liest Bent. (bei Del. I 232 Anm e) unrichtig.
χύριον Ἰησοῦν" διόπερ οὐδ᾽ ἂν δειχϑεῖεν λέγειν κύριον ᾿Ιησοῦν, μόνων τῶν ἀπὸ διαϑέσεως λεγόντων ἐν τῷ δουλεύειν τῷ λόγῳ τοῦ ϑεοῦ καὶ μηδένα παρὰ τοῦτον ἐν τῷ ὅ τι ποτ᾽ οὖν πράττειν ἀναγορευόν- τῶν χύριον τό" ο,κύριος Ἰησοῦς. εἰ δὲ τοιοῦτοι οἱ λέγοντες" ,χύριος Ἰησοῦς,“ τάχα πᾶς ὁ ἁμαρτάνων, διὰ τοῦ παρανομεῖν ἀναϑεματίζων τὸν ϑεῖον λόγον, διὰ τῶν ἔργων κέκραγεν᾽ ,ἀνάϑεμα Ἰησοῦς.“ ὥσπερ οὖν ὃ τοιόσδε λέγει: κύριος „Inooös“ καὶ ὁ τούτῳ ἐναντίως διακεί- μενος τὸ »ἀνάϑεμα Ἰησοῦς," οὕτως πᾶς ὃ ἐχ τοῦ ϑεοῦ γεγεννημένος"“ καὶ μὴ ποιῶν ἁμαρτίαν“ τῷ σπέρματος μετέχειν ϑεοῦ, πάσης ἅμαρ- τίας ἀποτρέποντος, di ὧν πράττει λέγει, πάτερ ἡμῶν ὃ ἐν τοῖς οὐρανοῖς," αὐτοῦ τοῦ πνεύματος συμμαρτυροῦντος͵, τῷ πνεύματι" αὐτῶν͵ „ori“ εἰσὶ, τέκνα ϑεοῦ“, καὶ κληρονόμοι“ αὐτοῦ, συγκληρονόμοι““ τε τοῦ, Χριστοῦ,“ ἐπεὶ συμπάσχοντες καὶ συνδοξάζεσϑαι ἐλπίζουσιν εὐλόγως. ἵνα δὲ μὴ ἐξ ἡμίσους λέγωσι τὸ, πάτερ ἡμῶν“ οἱ τοιοῦτοι, μετὰ τῶν ἔργων καὶ ἡ καρδία, ἡ τῶν καλῶν ἔργων πηγὴ καὶ ἀρχὴ, πιστεύει εἰς δικαιοσύνην,“ οἷς συμφώνως τὸ στόμα ὁμολογεῖ, εἰς σωτηρίαν.“
4, πᾶν οὐ» ἔργον αὐτοῖς καὶ λόγος καὶ νόημα, ὑπὸ τοῦ μονο- γενοῦς λόγου μεμορφωμένα κατ᾽ αὐτὸν, μεμίμηται τὴν elxova „Tod ϑεοῦ τοῦ ἀοράτου“ χαὶ γέγονε, κατ᾽ εἰχόνα τοῦ κτίσαντος,“ ἀνατέλλον- τος ,τὸν ἥλιον“, ἐπὶ πονηροὺς καὶ | ἀγαϑοὺς καὶ“ βρέχοντος »»ἐστὶ δικαίους καὶ ἀδίκους,“ ὡς εἶναι ἐν αὐτοῖς »τὴν εἰχόνα τοῦ ἐπουρανίου," καὶ αὐτοῦ ὄντος εἰχόνος ϑεοῦ. „elnoov“ οὗν εἰχόνος οἱ ἅγιοι τυγχάνον- τες, τῆς εἰχόνος οὔσης υἱοῦ, ἀπομάττονται υἱότητα, οὐ μόνῳ „To
1 χύριον Ἰησοῦν (1 u. 2)) κύριος Ἰησοῦς Bent. (bei Del. 1 232 Anm. eu. ὃ) ! δειχϑεῖεν λέγειν schreibe ich mit Εἰ. Klostermann, δεχϑείη λέγων Ox.Lond., δεχϑῇ ἐν (τῷ) λέγειν liest Angl. (bei Del. I 920b) weniger gut; δεχϑεῖεν λέγειν Τ Del. | 4 κύριον] κυρίως vermuten Bent. u. Del. (I 232 Anm. g) | hinter χύρεον + (zu- λῶς εἰπόντων) Angl. (a. a. O.) nach Joh. 13, 13; aber χύρεον hängt von dvayo- ρευόντων (Z. 3) und τό" χύριος Ἰησοῦς von λεγόντων (2.2) ab, vgl. εἰ δὲ τοιοῦτοι οἱ λέγοντες κτλ. (2.4) | 7 ὃ τοιόσδε λέγει] ὃ τοιόσδε AL [so] T ὁ τοιόσδε λέ- ya» Lond. τοιόσδε ὃ λέγων {τό ) vermutet Angl. (8. ἃ. Ο.) | 10 λέγει] λέγει (τό) Angl. (8. 8.0.) 18 ze] δὲ Angl. (a.a.0.) nach Röm. 8, 17 | 23 εἰχὼν) εἰχόνες vermutet überzeugend.
σώματι τῆς δόξης τοῦ Χριστοῦ γινόμενοι σύμμορφοι ἀλλὰ καὶ ὄντι ἐν „to σώματι." γίνονται δὲ σύμμορφοι τῷ ἐν (σώματι τῆς δόξης," μεταμορφούμενοι ,τῇ ἀνακαινίσει τοῦ νούς. εἰ δ᾽ οἱ τοιοῦτοι di. ὅλων φασὶ τό᾽ ,πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς,“ δηλονότι ,, Ὁ ποιῶν τὴν ἁμαρτίαν, ὥς φησιν ἐν τῇ καϑολικῇ ὁ Imavuns, „ex τοῦ διαβόλου ἐστὶν, ὅτε ἀπ᾿ ἀρχῆς ὁ διάβολος ἁμαρτάνει.“ καὶ ὥὧσ- περ ,σπέρμα“ τοῦ ϑεοῦ, ἐν τῷ γεγεννημένῳ „Ex τοῦ ϑεοῦ“ μένον, αἴτιον τοῦ μὴ δύνασϑαι υἁμαρτάνειν" γίνεται τῷ κατὰ τὸν μονογενῆ λόγον μεμορφωμένῳ᾽ οὕτος ἐν “παντὶ τῷ ποιοῦντι »τὴν ἁμαρτίαν" „oregua“ τοῦ διαβόλου ἔνεστιν, ὅσον ἐνυπάρχει τῇ ψυχῇ, μὴ ἐῶν δύνασϑαι κατορϑοῦν τὸν ἔχοντα αὐτό. ἀλλ᾽ ἐπεὶ, εἰς τοῦτο ἐφανερώϑη ὃ υἱὸς τοῦ ϑεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου,“ δυνατὸν τῇ εἰς τὴν φυχὴν ἡμῶν ἐπιδημίᾳ τοῦ λόγου τοῦ ϑεοῦ, λυϑέντων τῶν ἔργων ,τοῦ διαβόλου,“ ἐξαφανισϑῆναι τὸ ἐντεϑὲν ἡμῖν, ,σπέρμα““ πονηρὸν, | καὶ
5. μὴ λέξεις τοίνυν νομίσωμεν διδάσχεσθϑαι λέγειν ἡμᾶς ἔν τινι ἀποτεταγμένῳ τοῦ εὔχεσϑαει χαιρῷ᾽ ἀλλ εἰ συνίεμεν τῶν ἡμῖν προεξετασϑέντων eis τὸ ,ἀδιαλείπτως“ προσεύχεσϑαι, πᾶς ἡμῶν ὃ
> ἐὲ ‚ ’ ς- « € βίος ,ἀδιαλείπτως“ προσευχομένων λεγέτω τό ,πάᾶτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς,“ „ro πολίτευμα“ ἔχων οὐδαμῶς ἐπὶ γῆς ἀλλὰ παντὶ τρόπῳ „Ev οὐρανοῖς," ϑρόνοις τυγχάνουσι τοῦ ϑεοῦ διὰ τὸ ἱδρῦσϑαι τὴν τοῦ ϑεοῦ βασιλείαν ἐν πᾶσι τοῖς φοροῦσε «τὴν εἰχόνα τοῦ
The Father “in the heavens”§23
23But when the Father of the saints is said to be 'in the heavens,' we must not suppose him circumscribed by a bodily figure, dwelling 'in the heavens' — for God would then be found smaller than the heavens, contained by the heavens that contain him. We must be persuaded that all things are contained and held together by him, through the unspeakable power of his divinity. And generally the words, taken at the letter, which seem to the simpler to say that God is in a place, must be transferred becomingly to the great and spiritual conceptions concerning God — such as these in John: 'Now before the feast of the Passover, Jesus, knowing that his hour was come, that he should pass from this world to the Father, having loved his own who were in the world, loved them unto the end' (John 13:1,3; 14:23,28; 16:5); and after a little: 'knowing that the Father had given all things into his hands, and that he came from God and goes to God' (Philippians 2:7); and after other things: 'You have heard that I said to you: I go, and come to you. If you loved me, you would rejoice that I go to the Father' (John 20:17); and again after other things: 'But now I go to him who sent me, and none of you asks me: Whither goest thou?' (Genesis 3:8–9) For if these are to be taken locally, then plainly so is 'Jesus answered and said to them: If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him.' (Leviticus 26:12)
But these things do not happen with a local passage concerning the Father and the Son toward the one who loves Jesus' word — nor, therefore, are they to be taken locally. The Word of God, condescending to us — humbled, as befits his own worth, when he is among men — is said to pass 'from this world to the Father,' that we too may contemplate him perfected there, returning from the emptiness with us, which 'he emptied himself' of, to his own fullness. There we too, using him as guide, shall be filled and delivered from all emptiness. Let the Word of God, then, depart 'to him who sent' him, leaving the world, and journey 'to the Father.' And the word at the end of John's Gospel, 'Touch me not, for I am not yet ascended to my Father,' (Genesis 4:16) let us seek to understand more mystically — of the Son's ascent 'to the Father,' conceived by us with holy clarity in a manner worthier of God: an ascent which mind ascends rather than body.
This, I take it, I have examined together with 'Our Father who art in the heavens' — to remove the low conception of God from those who think he is locally 'in the heavens,' and not to let anyone say God is in a bodily place (for it follows from this that he is also a body) — which draws after it the most impious doctrines, supposing him divisible and material and corruptible. For every body is divisible and material and corruptible. Or let them tell us — not idly fanciful but claiming to grasp things plainly — how there can be another nature besides the material. And since, even before Christ's bodily sojourn, many writings seem to say God is in a bodily place, it seems to me not out of place to set out a few of those as well, to remove all entanglement from those who, through boorishness, enclose the God over all in a small and narrow place, so far as they can. And first in Genesis: Adam and Eve, he says, 'heard the voice of the Lord God walking in the garden in the evening; and Adam and his wife hid from the face of the Lord God among the trees of the garden.' (Psalm 123:1) We shall say to those who will not come to the treasuries of the letter, nor even knock at first on its 'door,' whether they can present the Lord God — who fills 'heaven and earth,' who, as they suppose, uses the more bodily 'heaven' as throne and 'the earth' as 'footstool of his feet' — as contained by a place so small by comparison with the whole heaven and earth that the paradise they suppose bodily is not filled by God, but is greater than him in size, so as to hold him walking, with a 'voice' heard from the base of his feet. Still more absurd, on their view, is Adam and Eve hiding, for shame at God over the transgression, 'from the face of God among the trees of the garden.' (Ecclesiastes 5:1) For it is not said that they merely wished to hide so — but that they really 'hid.' And how, on their view, does God inquire of Adam, saying: 'Where art thou?'
We have discussed these things at greater length, examining Genesis; but now, not to pass over so great a problem in utter silence, let us sufficiently recall the 'I will dwell in them and walk in them,' (Isaiah 66:1) said by God in Deuteronomy. For whatever his walk among the saints is, such too is the walk in Paradise — with God hiding, and everyone who sins fleeing his oversight and falling from frankness. For so too 'Cain went out from the face of God and dwelt in the land of Nod over against Eden.' (Wisdom 7:25) As, then, he dwells in the saints, so also in heaven — that is, in every saint and in Christ, in whom are all the saved as 'luminaries' and stars of heaven — or even because of the saints in heaven he dwells there, according to the saying 'To thee I lifted my eyes, who dwellest in heaven.' And the saying in Ecclesiastes, 'Hasten not to utter a word before God, for God is in heaven above, and thou upon earth below,' means to declare the distance from those in the body — of lowliness — to those lifted by profit and the word, the angels and holy powers, and Christ himself. For it is not absurd that he himself should properly be the throne of the Father — allegorically called heaven — and his church, called earth, should be 'the footstool of his feet.'
We have added, then, a few sayings even from the old covenant, deemed to present God in a place — to persuade the reader on every side, with the power given us, to hear divine Scripture more loftily and more spiritually whenever it seems to teach that God is in a place. And these things had to be examined together with 'Our Father who art in the heavens' — as withdrawing, so to speak, God's essence from all generated things. For the things with which God's essence does not commune(?) receive a certain glory and power of God — and, if I may so speak, an effluence of divinity comes to be in them.
Greek · §23
ΧΧΙΠ 1. Ἐπὰν (δὲ) λέγηται ὃ πατὴρ τῶν ἁγίων εἶναι „Ev τοῖς οὖρ avols,“ οὐ περιγεγράφϑαι αὐτὸν σχήματι σωματικῷ ὑποληπτέον καὶ „ev οὐρανοῖς" κατοικεῖν, ἐπεί τοι περιεχόμενος ἐλάττων τῶν οὐρανῶν ὁ ϑεὸς εὐρεϑήσεται, περιεχόντων αὐτὸν τῶν οὐρανῶν" δέον τῇ ἀφάτῳ δυνάμει τῆς ϑεότητος αὐτοῦ πεπεῖσθαι περιέχεσϑαι
1 ὄντι] (τῷ) ὄντε Angl. (bei Del. 1 9218), vgl. unten 2.2|2 ἐν (2) tilgt Bent. (bei Del. 1233 Anm. a) | 3 ἀνακαινώσει Lond, | 4 δῆλον ὅτι Lond. | 7 ἐκ τοῦ ϑεοῦ von I. H. nachgetragen (τοῦ ϑεοῦ übergeschr.) T | 11 αὐτό schreibe ich mit Bent. Del. (I 233 Anm. c) Angl. (a. a. O.), αὐτόν TAusgg. | 16 hinter τοίνυν + μόνον Angl. (a. a. O.) ohne Grund | 18 προσεύχεσϑαι)] προσεύχεσϑε Lond. u. Del. (I 233 Anm. 4) ohne Grund | 21 ἱδρύσϑαι TAusgg. | 24 (δὲ) füge ich mit Angl. (a. a, O.) ein | τῶν ἁγίων] τῶν ὅλων Bent. (bei Del. I 233 Anm. 6).
καὶ συνέχεσϑαι τὰ πάντα ὑπ αὐτοῦ. καὶ καϑολικῶς τὰς ὅσον ἐπὶ τῷ ῥητῷ λέξεις, τὰς νομιζομένας τοῖς ἁπλουστέροις ἐν τόπῳ φάσχειν εἶναι τὸν ϑεὸν, μεταληπτέον πρεπόντως ταῖς μεγάλαις καὶ πνευματι- καῖς ἐντοίαις περὶ ϑεοῦ, οἷαί εἰσιν ἐν τῷ κατὰ ᾿Ιωάννην αὕται" »πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλϑεν αὐτοῦ ἡ ὥρα, ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτούς“ καὶ μετ᾽ ὀλίγα" εἰδὼς ὅτι πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ ϑεοῦ ἐξῆλϑε καὶ πρὸς ϑεὸν ὑπάγει,“ καὶ μεϑ᾽ ἕτερα" »ἢχούσατε ὅτι ἐγὼ εἶπον ὑμῖν. ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς. εἰ ἠγαπᾶτέ us, ἐχάρητε ἂν ὅτι πορεύομαι πρὸς τὸν πατέρα“ καὶ πά- λὲν μεϑ’ ἕτερα᾽ ονῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με ποῦ ὑπάγεις;“ εἰ γὰρ ταῦτα τοπικῶς ἐκδεχτέον, δῆλον ὅτι καὶ τὸ »ἀπεχρίϑη ὃ Ἰησοῦς καὶ εἶπεν αὐτοῖς" ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν, καὶ πρὸς αὐτὸν ἐλευσόμεϑα καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεϑα.“
2. οὐχὶ δέ γε ταῦτα τοπικῆς μεταβάσεως νοουμένης περὶ τὸν πατέρα καὶ τὸν υἱὸν πρὸς τὸν ἀγαπῶντα τὸν λόγον τοῦ Ἰησοῦ γίνεται, οὐδ᾽ ἄρα τοπικῶς ταῦτα ἐχδεχτέον" ἀλλ ὁ λόγος τοῦ ϑεοῦ, ἡμῖν συγκαταβαίνων καὶ ὡς πρὸς τὴν ἰδίαν ἀξίαν, ὅτε “παρὰ ἀνϑρώ- ποις ἐστὶ, ταπεινούμενος, οἰεταβαίνειν λέγεται „EX τοῦ κόσμου τού- του πρὸς τὸν πατέρα," ὅπως καὶ ἡμεῖς ἐκεῖϑι τέλειον αὐτὸν ϑὲε- ασώμεϑα, ἀπὸ τῆς παρ᾽ ἡμῖν κενότητος, ἣν ,,κένωσεν ἑαυτὸν, ἐπὶ τὸ ἴδιον ςπλήρωμα“ παλινδρομοῦντα" ἔνϑα καὶ ἡμεῖς, αὐτῷ ὁδηγῷ χρώμενοι ᾿ πληρωϑέντες πάσης κερότητος ἀπαλλαγησόμεϑα. ἀπιέτω τοίνυν ,πρὸς τὸν πέμψαντα“ αὐτὸν ἀφεὶς τὸν κόσμον ὃ τοῦ ϑεοῦ λόγος, καὶ ωμπρὸς τὸν πατέρα“ πορευέσϑω. καὶ τὸ ἐπὶ τέλει δὲ τοῦ κατὰ Ἰωάννην εὐαγγελίου: „un μου ἅπτου οὔπω γὰρ ἀναβέ- βηκα πρὸς τὸν πατέρα μου“ μυστικώτερον νοῆσαι ζητήσωμεν τῆς ἀναβάσεως (πρὸς τὸν πατέρα“ τοῦ υἱοῦ ϑεοπρεπέστερον μετὰ ἁγίας τρανότητος ἡμῖν νοουμένης, ἥντινα ἀνάβασιν νοῦς μᾶλλον ἀναβαίνει σώματος.
5 Joh. 18,1. — 8 Joh. 18, 8. — 10 Joh. 14, 28, — 12 Joh. 16, 5. -- 14 Joh. 20, 17.
14 δήλονοτι [30] T δηλονότι Lond. | 17 γε von 1. Η., w.e. sch., über- geschr. T.
801 8. ταῦτα ἡγοῦμαι | συνεξηταχέναι τῷ ,πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς“ ὑπὲρ τοῦ ταπεινὴν περὶ ϑεοῦ ὑπόληψιν τῶν νομιζόν- τῶν αὐτὸν εἶναι τοπιχῶς „Ev οὐρανοῖς“ περιελεῖν καὶ μὴ ἐᾶν τινα ἐν σωματιχῷ τόπῳ εἶναι τὸν ϑεὸν (ἐπεὶ τούτῳ ἀκόλουθόν ἐστε καὶ σῶμα αὐτὸν elvar) λέγειν, ᾧ ἕπεται δόγματα ᾿ἀσεβέστατα, τὸ διαιρετὸν καὶ ὑλικὸν καὶ φϑαρτὸν αὐτὸν εἶναι ὑπολαμβάνειν" πᾶν γὰρ σῶμα διαιρετόν ἐστι καὶ ὑλικὸν χαὶ φϑαρτόν" ἢ λεγέτω- σαν ἡμῖν μὴ κενοπαϑοῦντες ἀλλὰ τρανῶς καταλαμβάνειν φάσχοντες, πῶς οἷόν τε ἐστὶν ἑτέρας (εἶναι) φύσεως παρὰ τὴν ὑλικήν. ἐπεὶ δὲ 10 καὶ πρὸ τῆς σωματικῆς Χριστοῦ ἐπιδημίας γραμμάτων πολλὰ τὸ ἐν σωματικῷ τόπῳ εἶναι τὸν ϑεὸν λέγειν δοχεῖ, οὐκ ἄτοπόν μοι φαίνε- ται ὀλίγα κἀκείνων παραϑέσϑαι ὑπὲρ τοῦ πάντα περισπασμὸν ἄφε- λεῖν ἀπὸ τῶν διὰ τὸν ἰδιωτισμὸν τὸ ὅσον ἐπ᾽ αὐτοῖς μιχρῷ καὶ βραχεῖ τόπῳ ἐμπεριλαμβανόντων τὸν ἐπὶ πάντων ϑεόν. xal πρῶ- 15 τόν γε ἐν τῇ Teveocı „Adau“ xal Eva, φησὶν, ,, ἤκουσαν τῆς φωνῆς κυρίου τοῦ ϑεοῦ περιπατοῦντος τὸ δειλινὸν ἐν τῷ παραδείσφ᾽ καὶ ἐχρύβησαν ὃ τε ᾿Αδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου κυρίου τοῦ 235 ϑεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου." ἐροῦμεν πρὸς τοὺς εἰς τοὺς ϑησαυροὺς τῆς λέξεως ἐλϑεῖν μὴ βουλομένους ἀλλὰ μηδὲ τὴν 20 ἀρχὴν κρούοντας »τὴν ϑύραν"“ αὐτῆς, εἰ δύνανται παραστῆσαι κύριον τὸν ϑεὸν, τὸν πληροῖντα ,τὸν οὐρανὸν χαὶ τὴν γῆν,“ τὸν, ὡς αὐτοὶ ὑπολαμβάνουσι, σωματιχώτερον »οὐρανῷ“ ϑρόνῳ χρώμενον καὶ „ch γῇ“ ὑποποδίῳ »τῶν ποδῶν αὐτοῦ,“ ὑπὸ οὕτω βραχέος συγχρίσει τοῦ παντὸς οὐρανοῦ καὶ τῆς γῆς περιέχεσϑαι τόπου, ὥστε ὃν ὑπολαμ- 26 βάνουσι σωματικὸν παράδεισον μὴ ἐχπληροῦσϑαι ὑπὸ τοῦ ϑεοῦ ἀλλὰ τοσούτῳ αὐτοῦ εἶναι τῷ μεγέϑει μείζονα, ος καὶ περιπατοῦντα χω- ρεῖν αὐτὸν, ἀχουομένης φωνῆς“ ἀπὸ τῆς βάσεως τῶν ποδῶν av-
1 hinter ἡγοῦμαι + ἀναγχαίως Angl. (bei Del. I 9218) nicht ohne Wahr- u andere Stellen | 4 hinter τέρα + οἴεσθαι Del. (I 234 Anm. Ὁ) | hinter τόπῳ un φάσκειν Angl. (a. a. O.), vgl. oben S. 350 Z. 2; aber ἐν σωματικῷ τόπῳ εἶναι τὸν ϑεὸν hängt von λέγειν (Z.5) ab | 6 u. 7 διαίρετον T Ausgg. | 9 (εΐναι) füge ich mit Angl. (8. ἃ. O.) ein, während Bent. u. Del. (I 234 Anm. ὁ) das vorhergehende ἐστὶν in εἶναι corrigieren wollen | 21 τὸν (vor πληροῦντα) < Wet.Del. | 28 βρα- x&og schreibe ich mit Bent. Del. (1 235 Anm. a) Angl. (a. a. O.), βραχεία TAusgg.
τοῦ. ἔτι δὲ χατ᾽ ἐχείνους ἀτοπώτερον τὸ αἰδουμένους τὸν ϑεὸν διὰ τὴν παράβασιν τὸν ᾿Αδὰμ καὶ τὴν Εὔαν κρύπτεσϑαι͵, ἀπὸ προσώ- που τοῦ ϑεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου.“ οὐδὲ γὰρ λέγεται ὅτι οὕτως ἠϑέλησαν χρύπτεσϑαι, ἀλλ᾿ ὄντως ,ἐχρύβη- σαν. πῶς δὲ κατ᾽ αὐτοὺς πυνϑάνεται τοῦ Adau ὁ ϑεὸς λέγων" »ποῦ εἶ; “
4, περὶ τούτων δὲ ἐπὶ πλεῖον διειλήφαμεν, ἐξετάζοντες τὰ εἰς τὴν Γένεσιν᾽ πλὴν καὶ νῦν ἵνα μὴ τέλεον παρασιωπήσωμεν τὸ τηλι- κοῦτον πρόβλημα, αὐτάρχως ἀναμνησϑησόμεϑα τοῦ ,,ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω ἐν αὐτοῖς, λεγομένου ἐν Δευτερονομίῳ ὑπὸ τοῦ ϑεοῦ. ὁποῖος γὰρ αὐτοῦ ὃ περίπατος ἐν τοῖς ἁγίοις, τοιοῦτός τις καὶ ὃ ἐν τῷ παραδείσῳ, κρυπτομένου | ϑεὸν καὶ φεύγοντος τὴν ἐπισχοπὴν αὐτοῦ καὶ ἀφισταμένου τῆς παῤῥησίας παντὸς τοῦ ἅμαρ- τάνοντος᾽ οὕτω γὰρ καὶ, Κάϊν ἐξῆλϑεν ἀπὸ προσώπου τοῦ ϑεοῦ καὶ ῴχησεν ἐν γῇ Ναϊδ κατέναντι Ἐδέμ.“ ὡς οὖν ἐν τοῖς ἁγίοις ἐνοικεῖ, οὕτως καὶ ἔν οὐρανῷ, ἤτοι παντὶ ἁγίῳ καὶ φοροῦντε, τὴν εἰκόνα τοῦ ἐπουρανίου“ ἢ τῷ Χριστῷ, ἐν © εἰσι πάντες οἱ σῳζόμενοι »φωστῆρες“ καὶ ἀστέρες τοῦ οὐρανοῦ, ἢ καὶ διὰ τοὺς ἐν οὐρανῷ ἁγίους κατοικεῖ (ἐκεῖ χατὰὺ τὸ εἰρημένον᾽ ,πρὸς σὲ ἦρα τοὺς ὀφθαλμούς μου, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ.“ καὶ τὸ ἐν τῷ Ἐκχκλησιαστῇ de‘ „un σπεύσῃς ἐξενεγκεῖν λόγον πρὸ προσώπου τοῦ ϑεοῦ" ἕτι ὃ ϑεὸς ἐν τῷ οὐρανῷ ἄνω, καὶ σὺ ἐπὶ γῆς κάτω“ διάστημα βούλεται δηλῶσαι ἀπὸ τῶν ὄντων ἐν τῷ σώματι, τῆς ταπεινώσεως“ ἕως τοῦ παρὰ τοῖς ὑψουμένοις ὑπὸ τῆς ὠφελείας καὶ τοῦ λόγου ἀγγέλοις καὶ
1, 14. 16. Weish. Sal. 13, 2). — 19 Psal. 122, 1. — 21 Pred. Sal. δ, 1. — 23
10 Zevregovouly) wohl kein Textfehler sondern ungenaue Angabe des Ori- Del. | ϑεὸν] (ἀπὸ προσώπου τοῦ) ϑεοῦ liest Angl. (bei Del. I 921b) nach Anm. c) ohne Grund | 18 διὰ τοὺς ἐν οὐρανῷ ἁγίους κατοικεῖ] διὰ τὸ ἐν οὐρανῷ ἁγίους κατοικεῖν vermutet Bent. (bei Del. I 235 Anm. ἃ) | 19 (dxe7 κατὰ füge ich mit Angl. (a. a. O.) ein, da das Citat Psal. 122, 1 offenbar zu dem vorher- gehenden u. nicht mit dem Citat Pred. Sal. 5, 1 zum folgenden Satze gehört; hinter τὸ ++ δ᾽ Bent. (bei Del. I 235 Anm. d) der Satzverbindung wegen | 28 τοῦ] τῶν (scil. ἐν οὐρανῷ ἁγίων) vermutet Angl. (a. a. 0.) | 24 xal (vor τοῦ) tilgt Angl. (a. a. O.), vielleicht ist τῆς statt χαὶ zu schreiben.
δυνάμεσιν ἁγίαις 7 αὐτῷ τῷ Χριστῷ. οὐ γὰρ ἄτοπον αὐτὸν μὲν εἶναι κυρίως ϑρόνον τοῦ πατρὸς, ἀλληγορικώτερον οὐρανὸν καλούμενον, τὴν δὲ ἐχκλησίαν αὐτοῦ γῆν ὀνομαζομένην ,ὑποπόδιον“ τυγχάνειν τῶν ποδῶν αὐτοῦ."
5. προστεϑείχαμεν δὴ ὀλίγα καὶ τῆς παλαιᾶς διαϑήχης ῥητὰ, νομιζόμενα ἐν τόπῳ παριστάνειν τὸν ϑεὸν, ὑπὲρ τοῦ πάντοϑεν κατὰ τὴν διδομένην | ἡμῖν δύναμιν πεῖσαι τὸν ἐντυγχάνοντα ὑψηλότερον καὶ πνευματικώτερον ἀκούειν τῆς ϑείας γραφῆς, ὅταν δοχῇ ἐν τόπῳ διδάσκειν εἶναι τὸν ϑεόν. ἔπρεπε δὲ ταῦτα συνεξετασϑῆναι τῷ »πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς," οἱονεὶ ᾿ἀφιστάντι τὴν οὐσίαν τοῦ ϑεοῦ ἀπὸ πάντων τῶν γεννητῶν᾽ οἷς γὰρ οὐ κοινωνεῖ, αὐτοῖς δόξα τις ϑεοῦ καὶ δύναμις αὐτοῦ, καὶ, ἵν οὕτως εἴπω, ἀποῤῥοὴ τῆς ϑεότητος ἐγγίνεται αὐτοῖς.
“Hallowed be thy name”§24
24'Hallowed be thy name.' When prayer sets forth something as not yet come to be, concerning which one prays — or, having obtained this, asks that it remain and be kept — it is plain, on the face of the words here, that we are commanded to say, in Matthew and in Luke, 'Hallowed be thy name,' as though the Father's name were not yet hallowed. And how, one might say, does a man deem it worthy that God's 'name' be hallowed, as though unhallowed? What the Father's 'name' is, and what hallowing it is, let us consider.
A 'name,' then, is a summary appellation, indicative of the proper quality of the named — as, say, some proper quality of Paul the apostle: one of his soul, whereby it is of such a sort; another of his mind, whereby he is contemplative; another of his body, whereby it is of such a sort. What is peculiar in these qualities, then, and unconfused toward another — for there is no other in being exactly unvarying from Paul — is declared by the appellation 'Paul.' But in men, whose proper qualities change, as it were, the names too are soundly changed according to Scripture: for when the quality of 'Abram' changed, he was called 'Abraham'; and when Simon's did, he was named 'Peter'; and the persecutor of Jesus, 'Saul,' was addressed as 'Paul.' But with God — who is himself unchangeable and unalterable, ever the same — there is ever one, as it were, name upon him too: the 'I am' spoken in Exodus, if we may so speak. Since, then, we all suppose something concerning God, conceiving whatever notions about him — but all do not grasp what he is (for rare, and, if one must say so, rarer than the rare, are those who grasp his holiness in all things) — we are fittingly taught that our inner conception of God become holy, that we may see his holiness: creating and providing and judging and choosing and forsaking, accepting and rejecting, counting worthy of honor and chastising each according to worth.
For in these and like things, if I may so speak, is characteristically stamped God's proper quality — which I take to be called God's 'name' in the Scriptures: in Exodus, 'Thou shalt not take the name of the Lord thy God in vain' (Matthew 6:9); in Deuteronomy, 'Let my utterance wait as rain; let my words come down as dew, as shower upon grass and as snowfall upon herb: for I have called the name of the Lord' (Exodus 3:14); in the Psalms, 'They shall remember thy name in every generation and generation.' (Exodus 20:7) For he who misfits his conception of God takes 'the name of the Lord God' 'in vain'; and he who can utter rain that co-works with his hearers for the fruit-bearing of their souls, and bring forth words like dew — comforting words — and by the rush of well-built speeches bring upon his hearers most profitable rain or most useful snowfall — can do these things for this reason. Having conceived this, he calls upon himself the one who begs God, who perfects, the true giver of the things aforesaid. And everyone who makes plain the things concerning God reminds rather than teaches — even if he seems to hear from someone or thinks he finds the mysteries of godliness.
As, then, the pray-er must here understand to ask that God's 'name' be hallowed, so in the Psalms 'Let us exalt his name together' is said — with the prophet commanding, in all harmony, in the same mind and the same judgment, to arrive beforehand at the true and lofty knowledge of God's proper quality. For this is exalting God's 'name' 'together': when one, having received of divinity's effluence by conceiving from God and getting mastery over his enemies, gladdened at a fall they cannot effect, exalts the very power of God of which he has shared. Which is declared in the twenty-ninth Psalm through 'I will exalt thee, O Lord, for thou hast upheld me, and hast not gladdened my enemies over me.' (Deuteronomy 32:2) And one exalts God by consecrating him a house in oneself — since even the psalm's title runs thus: 'A Psalm of a song, for the dedication of the house, of David.' (Psalm 44:18 (LXX))
Further, concerning the 'Hallowed be thy name' and its sequels, spoken in the imperative character, we must say that the translators continually used imperatives for optatives — as in the Psalms, 'Let lying lips be made dumb, that speak iniquity against the righteous,' (Psalm 33:4 (LXX)) for 'may they be made dumb'; and 'Let the moneylender search out all his goods; let him have no helper' (Psalm 29:1 (LXX)) — in the hundred-and-eighth, concerning Judas. For the whole psalm is a petition concerning Judas, that such things befall him. But Tatian, not observing that the 'let it be' does not always signify the optative but sometimes the imperative too, most impiously supposed concerning the God who said 'Let there be light' — that he prayed rather than commanded the light to come to be. Since, as that man impiously conceives, 'God was in darkness.' To him we must say: how will he take the 'Let the earth bring forth the herb of grass,' (Psalm 30:1 title (LXX)) and 'Let the water below heaven be gathered,' (Genesis 1:3,9,11,20,24) and 'Let the waters bring forth creeping things of living souls,' (Psalm 44:18) and 'Let the earth bring forth the living soul' (Psalm 33:4)? Does he pray, for the sake of standing firmly, that 'the water below heaven be gathered into one gathering' (Psalm 29:1)? Or does he pray, to share in what sprouts from earth, the 'Let the earth bring forth'? And what like need have the water creatures and winged and land creatures as the need of light, that he should pray concerning them too? And if, on his own showing, praying about these things — spoken with imperative appellations — is absurd, why not say the like concerning the 'Let there be light': that it was spoken not optatively but imperatively? I deemed it necessary, since a prayer spoken in imperative voices has come up, to recall his misreadings — for the sake of those deceived who have received his impious teaching, of whom we ourselves once had experience.
Greek · §24
5 μὴ γεγονέναι πῶ, περὶ οὗ εὔχεται, 1223 δὲ τούτου τυχὼν» τὸ μὴ παρα-
μένει» αὐτὸ καὶ τηρεῖσϑαι ἀξιοῖ, φανερὸν ὅσον ἐπὶ τῇ λέξει ἐνταῦϑα, ὡς μηδέπω ἁγιασϑέντος τοῦ ὀνόματος τοῦ πατρὸς, κελεύεσϑαι λέγειν ἡμᾶς κατά γε τὸν Ματϑαῖον καὶ τὸν Λουχᾶν τό" „ayı ασϑήτω τὸ ὄνομά σοῦ." καὶ πῶς, εἴποι τις ἂν, ἄνϑρωπος ἀξιοῖ ἁγιάξεσϑαι »τὸ ὄνομα“ τοῦ ϑεοῦ ὡς μὴ ἡγιασμένον; τί ,τὸ ὄνομα“ τοῦ πατρὸς καὶ τί τὸ ἀγεάξζεσϑαι αὐτὸ, κατανοήσωμεν.
2. οὔνομα“ τοίνυν ἐστὶ κεφαλαιώδης προσηγορία τῆς ἰδίας ποιό- τητος τοῦ ὀνομαζομένου παραστατική᾽ οἷόν ἐστε τὶς ἰδία ποιότης Παύλου τοῦ ἀποστόλου, ἡ μέν τις τῆς ψυχῆς, καϑ' ἣν τοιάδε ἐστὶν, ἡ δέ
5 τις τοῦ νοῦ, καϑ' ἣν τοιῶνδέ ἐστε ϑεωρητικὸς, ἡ δέ τις τοῦ σώματος
1 ἢ) καὶ Angl. (bei Del. 1921) | 5 δὴ] δὲ liest Angl. (a. a. O.) unrichtig 10 ἀφιστάντι schreibe ich mit Angl. (a. a. O.), ἀφιστὰς TAusgg. | 11 οἷς γὰρ οὐ x01- νωνεῖ] scil. 7 οὐσία τοῦ ϑεοῦ, daher die Verbesserung von Angl. (a. a. Ὁ.) (οἷς οὐ κοινωνεῖ") οἷς γὰρ [οὐ] κοινωνεῖ (oder ἐνοικῶν κοινωνεῖ) unnötig | 18 αὐτοῖς] von Angl. (a. ἃ. O.) getilgt; ob αὐτοῦ | 14 ὅτε μὲν] εἴτε μὲν Bent. u. Del. (I 236 An. a), (ὃ εὐχόμενος) ὅτε μὲν Angl. (a. a. O.) | 15 ὅτὲ δὲ schreibe ich, ὅτε δὲ TAusgg. εἴτε δὲ Bent. u. Del. (I 236 Anm. a) | τυχὼν Bent. Del. Angl. (a. a. O.) τυχὸν T Ausgg. παραμένειν αὐτὸ) παραμένον αὐτὸ Ausgg. παραμένον αὐτῷ Angl. (a.2.0.) | 16 φανερὸν] φανερὸν (δὲ Angl. (δ. ἃ. Ὁ.) | 18 χατά γε) κατά te vermutet Angl. (bei Del. I 9228) | 20 hinter ἡγιασμένον ist vielleicht ein verbindender Ausdruck wie (xzal πρῶτον) ausgefallen; weniger wahrscheinlich will Angl. (a. a. 0.) οὖν πατρὸς statt τοῦ nareöc.schreiben, vgl. oben Z. 17 | 25 ϑε- wentıxög (8011. νοῦς) schreibe ich mit Bent. Del. (T 236 Anm. Ὁ) Angl. (a. a. O.), ϑεωρητική TAusgg.
αὐτοῦ, χκαϑ' ‚m τοιόνδε ἐστί. τὸ τοίνυν τούτων τῶν ποιοτήτων ἴδιον καὶ ἀσυντρόχαστον πρὸς ἕτερον (ἄλλος γάρ τις ἀπαράλλακτος Παύλου ἐν τοῖς οὖσιν οὐκ Eorı) δηλοῦται διὰ τῆς, Παῦλος“ ὀνομασίας. ἀλλ᾽ 211 ἐπὶ | ἀνθρώπων, οἱονεὶ ἀλλασσομένων τῶν ἰδίων ποιοτήτων, ὑγιῶς δ χατὰ τὴν γραφὴν ἀλλάσσεται καὶ τὰ ὀνόματα᾽ μεταβαλούσης γὰρ τῆς τοῦ „Aßoau“ ποιότητος, ἐκλήϑη,,Αβραὰμ," καὶ τῆς τοῦ Σίμωνος, ὁ Πέτρος“ ὠνομάσϑη, καὶ τῆς τοῦ διώχοντος τὸν Ἰησοῦν ,,Σαοὺλ," προσηγορεύϑη ὃ,, Παῦλος.“ ἐπὶ δὲ ϑεοῦ, ὅστις αὐτός ἐστιν ἄτρεπτος καὶ ἀναλλοίωτος. ἀεὶ τυγχάνων, ἕν ἐστιν ἀεὶ τὸ οἱονεὶ καὶ ἐπ᾽ αὐτοῦ 10 ὄνομα, τὸ (ὁ) ὦν“ ἐν τῇ Ἐξύδῳ εἰρημένον N τι οὕτως ἂν λεχϑησύ- μενον. ἐπεὶ οὖν περὶ ϑεοῦ πάντες μὲν ὑπολαμβάνομέν τί, ἐννοοῦντες ἅτινα δή ποτε περὶ αὐτοῦ, οὐ πάντες δὲ ὁ ἐστι (σπάνιοι γὰρ καὶ, εἰ χφὴ λέγειν, τῶν σπανίων σπανιώτεροι οἱ τὴν ἐν πᾶσιν ἁγιότητα καταλαμβάνοντες αὐτοῦ), εὐλόγως διδασχόμεϑα τὴν ἐν ἡμῖν ἔννοιαν περὶ ϑεοῦ ἁγίαν γενέσϑαι, ἵν᾿ ἴδωμεν αὐτοῦ τὴν ἁγιότητα κτίζοντος xal προνοοῦντος καὶ χρίνοντος καὶ ἐκλεγομένου καὶ ἐγκαταλείποντος ἀποδεχομένου τε καὶ ἀποστρεφομένου καὶ γέρως ἀξιοῦντος καὶ κολάζον- τὸς ἕχαστον κατὰ τὴν ἀξίαν. 8. ἐν τούτοις γὰρ καὶ τοῖς παραπλησίοις, iv οὕτως εἴπω, χαραχτη- 20 ρθίξεται ἰδία ποιότης τοῦ ϑεοῦ, ἥντινα νομίζω ὄνομα ϑεοῦ“ λέγεσϑαι κατὰ τὰς γραφὰς, ἐν μὲν τῇ Ἐξόδῳφ᾽ „od λήψῃ τὸ ὄνομα κυρίου τοῦ ϑεοῦ σου ἐπὶ ματαίῳ“ ἐν δὲ τῷ Δευτερονομίῳ' ,προσδοχάσϑω | οὐσεὶ 237 ὑετὸς τὸ ἀπόφϑεγμά μου, καταβήτω ὡσεὶ δρόσος τὰ ῥήματά μου, σεὶ ὄμβρος ἐπ᾽ ἄγρωστιν καὶ ὡσεὶ νιφετὸς ἐπὶ χόρτον ὅτι ὄνομα κυρίου ἐχάλεσα,“ ἐν δὲ ψαλμοῖς" μνησϑήσονται τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ." ὅ τε γὰρ οἷς un δεῖ ἐφαρμόζων τὴν ἢ ἔνγοιαν τοῦ ϑεοῦ λαμβάνει »τὸ ὄνομα χυρίου τοῦ “ϑεοῦ" »ἐπὶ ματαίῳ,“ ὅ τε δυνάμενος ἀποφϑέγξασϑαι ὑετὸν, τοῖς ἀχούουσι συνεργοῦντα τῇ
4—7 am Rand folgende Inhaltsangabe (3 Zeilen) von I.H. σῇ δια τί νυπαλ- λα(σλίσεται τισὶ τὰ ovfö)luare xara τήν .ı..[cıa las Huet, Gaskoin kann nur den zweiten Buchst., nämlich :, erkennen; γραφήν scheint nicht dazustehn] TI 9 ἀναλοίωτος T | ἕν ἐστι) ἔνεστιν Lond. | 10 (6) ὧν schreibe ich mit Angl. (bei Del. I 9228) nach Exod. 3, 14 | 18 πᾶσι TLond. | ἁγιότητα) ἰδιότητα lesen Bent. u. Del. (I 236 Anm. ἃ) ohne Grund | 15 ἁγίαν γενέσϑαι, ἵν᾽ ἴδωμεν αὐτοῦ τὴν ἁγιότητα) ὑγιῆ γενέσϑαι, ἂν ἴδωμεν αὐτοῦ τὴν ἰδιότητα lesen Bent. u. Del. ( 236 Anm. 6) zu gewaltsam und unnötig | ἁγιότητα] ἁγνότητα Del. im Text | 26 ἐφαρμόζων Del. ἀφαρμόζων T Ox.Lond.
καρποφορίᾳ τῶν ψυχῶν αὐτῶν, καὶ ῥήματα δρόσῳ ἐοικότα παρακλη- τικὰ προσαγόμενος τῇ τε ῥύμῃ τῆς οἰκοδομῆς τῶν λόγων ὄμβρον ὠφελιμώτατον ἐπάγων τοῖς ἀχροαταῖς ἢ νιφετὸν ἀνυσιμώτατον, διὰ τοῦτο ταῦτα δύναται. ταῦτα ἐπινοήσας ἑαυτὸν δεόμενον ϑεοῦ τοῦ 5 τελειοῦντος καλεῖ παρ᾽ ἑαυτὸν τὸν τῶν προειρημένων κυρίως χορηγόν" πᾶς τε τρανῶν καὶ τὰ περὶ τοῦ ϑεοῦ ὑπομιμνήσχεται μᾶλλον ἢ μανϑάνει, κἂν ἀπό τινος ἀκούειν δοκῇ ἢ εὐρίσχειν νομίζῃ τὰ τῆς ϑεοσεβείας μυστήρια. 4, ὥσπερ δὲ τὰ ἐνθάδε del νοεῖν τὸν εὐχόμενον, αἰτεῖν αὐτὸν 10 ἁγιασϑῆναι,τὸ ὄνομα“ τοῦ ϑεοῦ" οὕτως ἐν ψαλμοῖς τὸ, ὑψώσωμεν τὸ ὄνομα αὐτοῦ ἐπὶ τὸ αὐτὸ“ λέγεται, προστάσσοντος τοῦ προφήτου μετὰ πάσης συμφωνίας ἐν τῷ αὐτῷ νοὶ καὶ ἐν τῇ αὐτῇ γνώμῃ φϑάσαι ἐπὶ τὴν ἀληϑῆ καὶ ὑψηλὴν γνῶσιν τῆς ἰδιότητος τοῦ ϑεοῦ. τοῦτο γάρ ἐστι τὸ ὑφοῦν,,τὸ ὄνομα“ τοῦ ϑεοῦ , ἐπὶ τὸ αὐτὸ,“ (ὅτε) μετα- 15 λαβών τις ἀποῤῥοῆς ϑεότητος τῷ ὑπειλῆφϑαι ἀπὸ τοῦ ϑεού καὶ κεχρατηχέναι. τῶν ἐχϑρῶν, ἐφησϑῆναι πτώσει αὐτοῦ μὴ δυναμένων, ὑψοῖ αὐτὴν τὴν δύναμιν, ἧς μετείληχε, ϑεοῦ" ὅπερ δηλοῦται ἐν εἰκοστῷ ἐνάτῳ ψαλμῷ διὰ τοῦ ὑψώσω σε, κύριε, ὅτι ὑπέλαβές με χαὶ (οὐκ 217 εὔφρανας τοὺς ἐχϑρούς μου ἐπ᾿ ἐμοί." ὑψοῖ | δέ τις τὸν ϑεὸν, ἐγχαι- 20 vioas αὐτῷ olxov ἐν ἑαυτῷ, ἐπεὶ καὶ ἡ (ἐπιγραφὴ τοῦ ψαλμοῦ οὕτως ἔχει" »Ψψαλμὸς φόδῆς τοῦ ἐγκαινισμοῦ τοῦ οἴχου τοῦ Δαυΐδ.“ 5. ἔτι περὶ τοῦ ,ἀγιασϑήτω τὸ ὄνομά σου“ xal τῶν ἑξῆς προσταχτικῷ χαραχτῆρε εἰρημένων λεκτέον ὅτι συνεχῶς προσταχτι-
1 αὐτῶν E. Klostermann, ἑαυτῶν TAusgg. | 2 ῥύμῃ] ῥώμῃ liest Bent. (bei Del. I 237 Anm. a) ohne Grund | 8 διὰ τοῦτο] διὰ τούτου (scil. ὀνόματος) vermutet Angl. (bei Del. 1 922) | 4 ταῦτα (2)] διὰ τοῦτο vermutet Angl. (a. a. 0.)|9 τὰ ἐν- Hase) τὰ τοῦ ϑεοῦ Angl. (a. a. O.), aber τὰ ἐνθάδε = ‚quae hie dieta sunt‘ (Cl. Fleury) ergiebt guten Sinn | αἰτεῖν) αἰτοῦντα Ox. u. Angl. (a. a. O.) unrichtig | 11 αὐτοῦ) αὐτὶ [so] T (vgl. oben S. 337 Z. 16), vermutlich verschrieben für αὐξ — av- τοῦ | προφήτου schreibe ich, vgl. Act. 2, 29. 30, πατρὸς T Ausgg., 7669 konnte leicht in πρὸς verlesen werden; Δαυὶδ liest Angl. (a.a.0.) dem Sinn nach richtig | 14 ὑψοῖν schreibe ich mit Angl. (a. a. O.) u. Del. (der 1 237 Anm. ἃ auch τοῦ ὑψοῦντος vor- schlägt), ὑψοῦντος T Ausgg. | (öre) füge ich mit Bent. u. Del. (1 237 Anm.e) ein, wäh- rend Angl. (a. 8. O.) weniger gut (δὲ) hinter μεταλαβών einschalten und ὑψοῖ (Z. 17) in ὑψώσει verwandeln will | 16 αὐτοῦ] avr [so] T, vgl. oben Z. 11| 17 εἰχοστῷ ἐνάτῳ] x9 T | 18 (ovx) füge ich mit den Ausgg. aus ἃ, LXX ein | 19 eu- poavas] e auf Rasur eines Buchst. u. später als v geschrieben; οὐχ kann nicht unter der Rasur gestanden haben, wohl aber 7 | 20 (ἐπι)γραφὴ schreibe ich mit Bent. Del. (1 237 Anm. g) Angl. (a. a. O.), γραφὴ TAusgg. | 22 hinter ἔτι + δὲ Angl. (a. a. O.) vermutungsweise.
κοῖς ἀντὶ εὐχτικῶν ἐχρήσαντο καὶ οἱ ἑρμηνεύσαντες, ὡς ἐν τοῖς ψαλ- μοῖς᾽ ,ἄλαλα γενηϑήτω τὰ χείλη τὰ δόλια, τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν,“ ἀντὶ τοῦ γενηϑείη καὶ ,,(ἐξξερευνησάτω δανειστὴς πάντα τὰ ὑπάρχοντα αὐτῷ“ ,μὴ ὑπαρξάτω αὐτᾷ ἀντιλήπτωρ" τῷ ἑκατοστῷ ὀγδόῳ περὶ Ἰούδα: ὅλος γὰρ ὁ ψαλμὸς αἴτησίς ἐστι περὶ Ἰούδα, ἵνα τάδε τινὰ αὐτῷ συμβῇ. μὴ συνιδὼν δὲ ὃ Τατιανὸς τὸ ,γενηϑήτω“ οὐ πάντοτε σημαίνειν τὸ εὐχτικὸν ἀλλ᾿ ἔσϑ᾽ ὅπου καὶ | προσταχτικχὸν, ἀσεβέστατα ὑπείληφε περὶ τοῦ εἰπόντος »γενηϑήτω φῶς" ϑεοῦ, ἧς εὐξαμένου μᾶλλον ἥπερ προστάξαντος γενηθῆναι τὸ 10 φῶς" ἐπεὶ," ὥς φῆσιν ἐχεῖνος ἀϑέως νοῶν, „ev σχότῷ nv ὁ ϑεός.“ πρὸς ὃν λεκτέον, πῶς ἐκλήψεται χαὶ τὸ υβλαστησάτω ἡ γῆ βοτάνην χόρτου“ καὶ »συναχϑήτω τὸ ὕδωρ (τὸν ὑποχάτω τοῦ οὐρανοῦ“ καὶ »ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ “υχῶν ζωσῶν" καὶ »ἐξαγαγέτω ὴ γῆ ψυχὴν ζῶσαν.“ ἀρα γὰρ ὑπὲρ τοῦ ἐπὶ ἑδραίου στῆναι εὔχε- 15 ται συναχϑῆναι »τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγω- γὴν μίαν,“ ἢ ὑπὲρ τοῦ μεταλαβεῖν τῶν βλαστανόντων ἀπὸ γῆς εὔχεται τὸ »βλαστησάτω ἡ γῆ“; ποίαν δὲ χρείαν ὁμοίαν ἔχει τῷ χρήζειν φωτὸς τῶν ἐνύδρων καὶ πτηνῶν ἢ χερσαίων, ἵνα καὶ περὶ τούτων εὔχηται; εἰ δὲ καὶ κατ᾽ αὐτὸν ἄτοπον τὸ περὶ τούτων 20 εὔχεσϑαι, προσταχτικαῖς ὀνομασίαις εἰρημένων, πῶς οὐ τὸ ὅμοιον λεκτέον καὶ περὶ τοῦ ,γενηϑήτω φῶς,“ ὡς μὴ εὐχτικῶς ἀλλὰ προσ- ταχτικῶς εἰρημένου; ἀναγκαίως δέ μοι ἔδοξεν, ἐν ταῖς προστακχτικαῖς φωναῖς εἰρημένης εὐχῆς, ὑπομνησϑῆναι τῶν παρεχδοχῶν αὐτοῦ διὰ τοὺς ἠπατημένους καὶ παραδεξαμένους τὴν ἀσεβῆ διδασχαλίαν αὐτοῦ, ὧν καὶ ἡμεῖς ποτε πεπειράμεϑα.
“Thy kingdom come”§25
25'Thy kingdom come.' The 'kingdom of God,' according to the word of our Lord and Savior, 'comes not with observation,' (1 Corinthians 15:50–55) 'nor shall they say: Lo here, or lo there' (Luke 17:20–21) — but 'the kingdom of God is within' us ('for the word is very nigh, in our mouth and in our heart' (Deuteronomy 30:14)). So it is plain that the one who prays for God's kingdom to come rightly prays concerning God's kingdom in himself — that it rise and bear fruit and be perfected. For every saint is ruled by God and obeys God's spiritual laws, dwelling in himself as in a well-ordered city — with the Father present to him, and Christ co-reigning with the Father in the perfected soul, according to the saying I recalled not long ago: 'We will come to him and make our abode with him.' (John 14:23) And I suppose God's kingdom is recognized as the blessed state of the ruling faculty and the ordered rank of wise reasonings, and Christ's kingdom as the progressive words, saving to their hearers, and the works of righteousness performed, and of the other virtues — for the Son of God is Word and Righteousness. But every sinner is tyrannized by the 'ruler of this age,' since every sinner is owned by the present evil age, not offering himself to him who 'gave himself for our sins, that he might deliver us from the present evil age' (Galatians 1:4) — and he 'delivers' 'according to the will of our God and Father,' (Romans 6:12) according to what is said in Galatians. And he who is tyrannized by this ruler of the age is ruled by sin by the voluntariness of his sinning. That is why Paul orders us no longer to submit when sin wills to rule us, commanding through these words: 'Let not sin, then, reign in your mortal body, to obey its lusts.' (1 Corinthians 12:8; 13:9–12)
But someone will say, to both — both the 'Hallowed be thy name' and the 'Thy kingdom come' — that if the pray-er prays to be heard, and is heard at some point, then plainly at some point God's 'name' shall be hallowed for someone, as aforesaid, and God's 'kingdom' shall stand in him. And if these things shall be his, how will he still becomingly pray concerning things present as though not present, saying 'Hallowed be thy name; thy kingdom come' (Philippians 3:13)? And if so, will there ever be a time when it is not becoming to say 'Hallowed be thy name; thy kingdom come' (1 Corinthians 15:24–28, 50–55)? We must say to this that, as one who prays to obtain a 'word of knowledge' and a 'word of wisdom' becomingly prays concerning these things always — always receiving, as he is heard, more contemplations of 'wisdom' and 'knowledge,' yet knowing 'in part' whatever at present he can hold, with the perfect, which annuls 'the partial,' 'then' to be revealed, when mind without sense assails the realities 'face to face' — so the perfect, both of hallowing God's 'name' in each of us and of his kingdom standing in him, cannot be unless the perfect 'come' also concerning 'knowledge' and 'wisdom' — and perhaps concerning the other virtues too. We journey toward perfection if we 'press toward the things before, forgetting the things behind.' (2 Corinthians 6:14–15) To God's kingdom in us, then, the summit shall stand as we advance without ceasing — when what the Apostle said is fulfilled: that Christ, when all enemies are subjected to him, 'shall deliver the kingdom to God the Father, that God may be all in all.' (Colossians 3:5) That is why, praying 'without ceasing,' with a disposition made godlike by the Word, we say to our Father in the heavens: 'Hallowed be thy name; thy kingdom come.' (Galatians 5:22)
But concerning God's kingdom this too must be examined: that as there is no 'partnership of righteousness with lawlessness,' (Psalm 110:1) nor 'fellowship of light with darkness,' nor 'concord of Christ with Beliar' — so the kingdom of sin cannot co-exist with God's kingdom. If, then, we wish to be ruled by God, let 'sin in no way reign in our mortal body,' (1 Corinthians 13:9–12) nor let us obey its commands, when it calls our soul to 'the works of the flesh' and things foreign to God. But 'mortifying our members on earth,' let us bear the fruits 'of the Spirit,' that as in a spiritual 'paradise' the Lord may walk in us, ruling us alone with his Christ — seated 'at his right hand' in us, from whom we pray to receive spiritual 'power' — and seated, 'until' all his enemies in us become 'the footstool of his feet,' and every principality and authority and power be annulled from us. For these things can come to be in each of us, and the last enemy be annulled — death — so that in us too it be said by Christ: 'O death, where is thy sting? O Hades, where is thy victory?' (1 Corinthians 15:24–28) Now, then, let our 'corruptible put on' holiness in continence and all purity, and 'incorruption' — and our 'mortal' be clothed, death being annulled, with the Father's 'incorruption' — so that, ruled by God, we may already be in the goods of regeneration and resurrection.
Greek · §25
ΧΧΥ͵ 1. »Βλϑέτω ἡ βασιλεία σου.“ εἐ > βασιλεία τοῦ ϑεοῦ“ κατὰ τὸν λόγον τοῦ κυρίου καὶ σωτῆρος. ἡμῶν »μδτὰ παρα- τηρήσεως“ „OU ἔρχεται," «οὐδὲ ἐ ἐροῦσιν" ἰδοὺ ὧδε ἢ ἰδοὺ ἐκεῖ," ἀλλὰ »ἢ βασιλεία τοῦ ϑεοῦ ἐντὸς" ἡμῶν „eorw“ ᾿( ἐγγὺς“ γὰρ „ro ῥῆμά ἐστι 80 σφόδρα ἐν τῷ στόματι“ ἡμῶν ,καὶ ἐν τῇ καρδίᾳ“ ἡμῶν), δῆλον οτι
Gen. 1, 8. — 11 Gen. 1, 11. — 12 Gen. 1, 9. — 18 Gen. 1, 20. — Gen. 1, 24. Deut. 30, 14 (Röm, 10, 8).
8 γενηϑείη Lond. γενηϑεῖεν Ox.Del. yerndein T | 7 τὸ (1}] τῷ Angl. (bei Del. 1 922b) σημαίνειν Bent. Del. (1 237 Anm. i) συμβαίνειν T Ausgg. | 12 (10) füge ich mit Angl. (a. a. O.) aus ἃ. LXX ein, vgl. unten 2.15 | 18 ἢ] καὲ Angl. (a.a. O.) | καὶ περὶ) καὶ zalneglT | 22 ἀναγχαίως) ἀναγχαῖον Lond. | 80 δηλονότι TAusgg.
ὃ εὐχόμενος ἐλϑεῖν τὴν βασιλείαν τοῦ ϑεοῦ περὶ τοῦ τὴν ἐν αὐτῷ βασιλείαν τοῦ ϑεοῦ ἀνατεῖλαι χαὶ καρποφορῆσαι καὶ τελειωϑῆναι εὐλόγως εἴχεται: παντὸς μὲν ἁγίου ὑπὸ ϑεοῦ βασι- λευομένου καὶ τὸϊς πνευματικοῖς νόμοις τοῦ ϑεοῦ πειϑομένου, οἷ- ονεὶ εὐνομουμένην πόλιν οἰχοῦντος ἑαυτόν" παρόντος αὐτῷ τοῦ πατρὸς καὶ συμβασιλεύοντος τῷ πατρὶ τοῦ Χριστοῦ ἐν τῇ τετελειω- μένῃ ψυχῇ κατὰ τὸ εἰρημένον, οὐ πρὸ βραχέος ἐμνημόνευον᾽ οσερὸς αὐτὸν ἐλευσόμεϑα χαὶ μονὴν παρ᾿ αὐτῷ ποιησόμεϑα“ (καὶ οἶμαι γνοεῖσϑαι ϑεοῦ μὲν βασιλείαν | τὴν μακαρίαν τοῦ ἡγεμονιχοῦ κατά- στασιν xal τὸ τεταγμένον τῶν σοφῶν διαλογισμῶν, Χριστοῦ δὲ βασι- λείαν τοὺς προϊόντας σωτηρίους τοῖς ἀχούουσι λόγους καὶ τὰ μὲν ἐπι- τελούμενα ἔργα δικαιοσύνης καὶ τῶν λοιπῶν ἀρετῶν" λόγος γὰρ καὶ δικαιοσύνη ὁ υἱὸς τοῦ ϑεοῦ) παντὸς (dt) ἁμαρτωλοῦ κατατυραννου. μένου ὑπὸ τοῦ ἄρχοντος, τοῦ αἰῶνος τούτου," ἐπεὶ πᾶς ἁμαρτωλὸς τῷ ἐνεστῶτι αἰῶνι πονηρῷ φκείωται, μὴ ἐμπαρέχων ἑαυτὸν τῷ δόντι »ἑαυτὸν περὶ τῶν ἁμαρτωλῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ“. xal ἐξέληται“ „wara τὸ ϑέλημα τοῦ ϑεοῦ καὶ πατρὸς ἡμῶν“ κατὰ τὰ ἐν τῇ πρὸς Γαλάτας εἰρημένα ἐπιστολῇ. ὁ δὲ κατατυραννούμενος ὑπὸ τοῦ ἄρχοντος τούτου τοῦ αἰῶνος τῷ ἑχουσίῳ τῆς ἁμαρτίας καὶ βασιλεύεται ὑπὸ τῆς ἁμαρτίας" διόπερ κελευόμεϑα ὑπὸ τοῦ Παύλου μηχέτι ὑποτάσσεσϑαι ϑελούσῃ τῇ ἁμαρτίᾳ βασιλεύειν ἡμῶν, καὶ προστασσόμεϑά γε διὰ τούτων" „un οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ ϑνητῷ ἡμῶν σώματι εἰς τὸ ὕπα- κούειν ταῖς ἐπιϑυμίαις αὐτῆς.“
2, ἀλλ᾽ ἐρεῖ τις πρὸς ἀμφότερα, τό TE ,ἀγιασϑήτω τὸ ὄνομά σου“ καὶ τὸ »ἐλϑέτω ἡ βασιλεία σου, ὅτι, εἰ ὁ εὐχόμενος dal τῷ ἐπακχούεσϑαι εὔχεται καὶ ἐπακούεταί ποτε, δηλονότι ἁγιασ- ϑήσεταί ποτε τινὶ κατὰ τὰ προειρημένα „to ὄνομα“ τοῦ ϑεοῦ, ©
— 22 Röm. 6, 12.— 25 Matth. 6, 9. Luk. 11, 2. — 26 Matth. 6, 10. Luk. 11, 2.
5 ἑαυτόν T Ausgg. αὐτόν schreiben Bent. Del. (I 238 Anm. b) unrichtig | 6 συμβασιλεύοντος Bent.Del. (I 238 Anm. Ὁ) Angl. (bei Del. I 922b), vgl. unten 7. 10f., συμβουλεύοντος TAusgg. | 7 ἐμνημόνευον Ox.Del., ἐμνημόνευσα Angl. (a. a. O.), ἐμνημόνευε T Wet. (am Rand) Lond. | 9—12 am Rand von 1. H. folgende
Note (3 Zeilen): σῇ περὶ τῆς | βασιλειας κῦ τζοῦν 1 χὺ T | 18 (δὲ) füge ich mit
Bent. Del. ( 238 Anm. c) Angl. (a. a. O.) ein | 16 ἁμαρτωλῶν) ἁμαρτιῶν Ox. Angl.
(a. ἃ. Ὁ.) nach Gal. 1, 4; aber Origenes citiert bier nicht wörtlich | 17 χαὶ &&&n-'
ται < Ox. u. tilgt Angl. (a. a. O.) unrichtig | 28 ἡμῶν») ὑμῶν Ox. Angl. (a. a. O.) nach Röm. 6, 12, doch vgl. unten 8. 3568 Ζ. 30 | 24 αὐτῆς] vgl. Origenes, Comm.
χαὶ „m βασιλεία“ τοῦ ϑεοῦ ἐνστήσεται. εἰ δὲ ταῦτ᾽ αὐτῷ ἔσται, πῶς ἔτι καϑηκόντως εὔξεται περὶ τῶν παρόντων ἤδη ὡς μὴ παρόν- τῶν λέγων" υἀγιασϑήτω τὸ ὄνομά σου" ἐλθέτω ἡ βασιλεία σου“ ; εἰ δὲ τοῦτο, ἔσται ποτὲ καϑῆχον μὴ λέγειν" »ἁγιασϑήτω τὸ ὄνομά σου; ἐλϑέτω Y βασιλεία σου.“ λεχτέον πρὸς ταῦτα ὅτι, ὥσπερ ὃ εὐχόμενος λόγου »γνώσεως“ τυχεῖν καὶ λόγου „ooplac‘ χαϑηχόντως ἀεὶ περὶ τούτων εὔξεται, ἀεὶ μὲν πλείονα ϑεωρήματα »Οοφίας“ καὶ ,γνώσεως“ ἐν τῷ ἐπαχούεσϑαι ληψόμενας, πλὴν „ex μέ- ρους“ γινώσκων μὲν ὅσα ποτ᾽ ἂν χωρῆσαι ἐπὶ τοῦ παρόντος δυνηϑῇ, τοῦ (δὲ) τελείου καὶ καταργοῦντος „to ἐχ μέρους“ „tore“ φανερω- ϑησομένου, ὅτε (πρόσωπον πρὸς πρόσωπον“ ὁ νοῦς προσβάλλει χωρὶς αἰσϑήσεως τοῖς ῬοηΈΟΙ͂ς. οὕτως „ro τέλειον“, τοῦ ἁγιασϑῆναι ἑχάστῳ ἡμῶν »τὸ ὄνομα“ τοῦ ϑεοῦ καὶ τοῦ ἐνστῆναι. αὐτοῦ τὴν βασιλείαν οὐχ οἷόν τε ἐστὶν, ἐὰν μὴ ,ἔλϑηῃ“ καὶ „co“ περὶ τῆς »γνώσεως“ καὶ „ooplas“ ,ιτέλειον“ τάχα δὲ καὶ τῶν λοιπῶν ἀρετῶν. ὁδεύομεν δὲ ἐπὶ τὴν τελειότητα, ἐὰν, τοῖς“ »ἔμπροσϑεν" ἐπεχτεινόμε- vor τῶν ὄπισϑεν ἐπιλανϑανώμεϑα. τῇ οὐν ἐν ἡμῖν βασιλείᾳ τοῦ ϑεοῦ ἡ ἀκρότης ἀδιαλείπτως προκόπτουσιν ἐνστήσεται, ὅταν πλη- ρωϑῇ τὸ παρὰ τῷ ἀποστόλῳ εἰρημένον, ὅτι ὁ Χριστὸς, πάντων αὐτῷ τῶν ἐχϑρῶν ὑποταγέντων, παραδώσει ,τὴν βασιλείαν τῷ ϑεῷ καὶ πατρὶ“ ἵνα ἡ ὃ ϑεὸς τὰ πάντα ἐν πᾶσι.“ διὰ τοῦτο "ἀδιαλείπτως" προσευχόμενοι μετὰ διαϑέσεως τῷ λόγῳ ϑεοποιου- μένης λέγωμεν τῷ ἐν οὐρανοῖς πατρὶ ἡμῶν ,ἀγιασϑήτω τὸ ὄνομά σου" ἐλϑέτω ἡ βασιλεία σου."
3. „gr δὲ} περὶ τῆς τοῦ ϑεοῦ βασιλείας καὶ τοῦτο σιαλῇπ- τέον, ὅτι, ὥσπερ οὐκ ἔστε »μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ“ οὐδὲ »κοινωνία φωτὶ πρὸς σχότος““ οὐδὲ οσυμφώνησις Χριστῷ πρὸς Βελίαρ,“ οὕτως ἀσυνύπαρκχτόν ἐστι τῇ βασιλείᾳ τοῦ ϑεοῦ βασιλεία
τῆς ἁμαρ]τίας. εἰ τοίνυν ϑέλομεν ὑπὸ ϑεοῦ βασιλεύεσϑαι, μηδαμῶς 240
»βασιλευέτω ἡ ἁμαρτία ἐν τῷ ϑνητῷ ἡμῶν σώματι," μηδὲ ὑπαχούοω- μὲν τοῖς προστάγμασιν αὐτῆς, ἐπὶ, τὰ ἔργα τῆς σαρκὸς“ καὶ τὰ ἀλλό-
10 (δὲν füge ich ein, da sonst das vorausgehende μὲν (Z. 9) ohne Entsprechung wäre | hinter τελείου + ὡς Bent. u. Del. (I 239 Anm. ἃ) ohne Grund | φανερω- ϑησομένου Bent.Del. (I 239 Anm.d) Angl. (bei Del. I 922b), φανερωθησόμενον Ausgg., φανερωϑησομένον T | 11 προσβάλλει] προσβαλεῖ Angl. (a. a. Ὁ.) ohne Grund | 17 τῇ--ἰασιλείᾳ)] τῆς--- βασιλείας Angl. (ἃ. ἃ. Ὁ.) ohne Grund | 38 Βελίαρ] βελέαλ Ox.
τρια τοῦ ϑεοῦ προχαλουμένης ἡμῶν τὴν Yuynv' ἀλλὰ νεχρώσαντες „Ta μέλη τὰ ἐπὶ τῆς γῆς" καρποφορῶμεν τοὺς καρποὺς »τοῦ πνεύματος," ἵνα ὡς, ἐν' “»παραδείσφ“" πνευματικῷ κύριος ἡμῖν ἐμπερεπατῇ, βασιλεύων ἡμῶν μόνος σὺν τῷ Χριστῷ αὐτοῦ, ἐν ἡμῖν „ex δεξιῶν“ καϑημένῳ ns, εὐχόμεϑα λαβεῖν υδυνάμεως"“ πνευματιχῆς καὶ καϑεζομένῳ, ἕως" πᾶντες οἱ ἐν ἡμῖν ἐχϑροὶ αὐτοῦ γένωνται ουὑποπόδιον τῶν ποδῶν" αὐτοῦ καὶ καταργηϑῇ ἀφ᾽ ἡμῶν πᾶσα ἀρχὴ καὶ ἐξουσία καὶ δύναμις. δυνατὸν γὰρ ταῦτα καϑ᾽ ἕχαστον ἡμῶν γενέσϑαι καὶ τὸν ἔσχατον ἐχϑρὸν καταργηϑῆναι, τὸν ϑάνατον, ἵνα καὶ ἐν ἡμῖν λέγηται ὑπὸ τοῦ 10 Χριστοῦ" «(ποῦ σου, ϑάνατε, τὸ κέντρον; ποῦ σου, ᾷδη, τὸ νῖχος;" ἤδη τοίνυν „to φϑαρτὸν" ἡμῶν ἐνδυσάσϑω τὴν ἐν ayveig καὶ πάσῃ καϑαρότητι ἁγιωσύνην καὶ »ἀφϑαρσίαν,“ υκαὶ τὸ ϑνητὸν" ἀμφιεσάσ- ϑω, τοῦ ϑανάτου κατηργημένου, τὴν πατρικὴν „asavaolav“" ὥστε ἡμᾶς βασιλευομένους ὑπὸ τοῦ ϑεοῦ ἤδη εἶναι ἐν τοῖς παλιγγενεσίας 15 χαὶ ἀναστάσεως ἀγαϑοῖς.
“Thy will be done”§26
26'Thy will be done, as in heaven, also upon earth.' (Matthew 6:10) Luke, after the 'Thy kingdom come,' passed over these words in silence and goes on: 'Our daily bread give us day by day.' (Ephesians 6:12) So let us examine the words we set first, as lying in Matthew alone, in sequence with what went before. Still being 'on earth,' those who pray conceive that God's 'will' has come to be 'in heaven' among all the dwellers in heaven; and we pray that God's 'will' may come to be in us, who are 'still on earth,' in all things as with them. Which shall happen when we do nothing against his 'will.' And when God's 'will' — 'as in heaven' — is accomplished in us who are 'on earth,' we who are likened to those in the heavens, having borne, like them, 'the image of the heavenly,' (1 Corinthians 15:48–49) shall inherit the 'kingdom of the heavens' (Job 40:19 (LXX)) — we who pray on earth that we, having become 'in heaven,' be likened to them.
But according to Matthew alone, the 'as in heaven and on earth' (Luke 10:18) can be taken in common — so that what is enjoined upon us to say in prayer runs thus: 'Hallowed be thy name' (1 Corinthians 15:50) 'as in heaven and on earth' (1 Corinthians 15:48–50); 'Thy kingdom come' 'as in heaven and on earth' (Job 40:19); 'Thy will be done, as in heaven and on earth.' (Isaiah 34:5) For God's 'name' has been hallowed among those 'in heaven,' and God's 'kingdom' has stood in them, and God's 'will' has come to be in them — all of which is lacking to us who are 'on earth,' but can come to be ours as we make ourselves worthy to obtain God's hearing concerning all these things.
But someone may ask, saying 'Thy will be done, as in heaven and on earth' (1 Corinthians 6:17): how has God's 'will' come to be 'in heaven,' where 'the spiritual hosts of wickedness' are, on account of which God's 'sword shall be drunk' 'in heaven'? And if we so pray that God's 'will' come to be 'on' 'earth' as it is done 'in heaven,' might we unawares be praying that contrary things also remain 'on earth' — since these too come from heaven — with many base things coming to be 'on earth' through the inferior 'spiritual hosts of wickedness' that are 'in the heavenly places'? One who allegorizes heaven, saying it is Christ, and earth the church — for who is so 'a throne' of the Father as Christ? And what 'footstool of God's feet' as the church? — will easily loose the questions, saying each member of the church must so receive the paternal 'will' as Christ received it — who came to do his Father's 'will' and perfected it all. For it is possible, joined to him, to become 'one spirit' with him, thereby receiving the 'will' as one: as it is perfected 'in heaven,' so may it be perfected 'also on earth.' For 'he who is joined to the Lord,' according to Paul, 'is one spirit.' And I suppose this interpretation will prove not contemptible to one who considers it more exactly.
But one who opposes it will set beside it what was said at the end of this Gospel, after the resurrection, by the Lord to the eleven disciples: 'All authority has been given me, as in heaven, also on earth.' (Matthew 28:18) For having authority over those 'in heaven' — he says he has received in addition that 'on earth': those 'in heaven' having been enlightened even before by the Word, and at the 'consummation of the age' those 'on earth' too, through the authority given to the Son of God, imitating the things accomplished 'in heaven,' over which the Savior received authority. As it were, then, through our prayers he wishes to take those discipled to him as co-workers with the Father — that, as the things 'in heaven' are subjected to truth and the Word, so the things 'on earth,' set right through the authority he received 'as in heaven and on earth,' may bring the ruled to a blessed end. And one who calls the Savior heaven and earth the church — 'the firstborn of all creation,' in whom the Father rests as upon a throne, calling him heaven — would find the 'man' whom he put on, made his own by that power through 'humbling himself' and becoming 'obedient unto death,' saying after the resurrection the 'All authority has been given me, as in heaven and on earth' (Colossians 1:15) — the authority 'in heaven,' as of the things indwelling the Only-begotten, received by the man according to the Savior, that he may share it with him, mingled with his divinity and united to him.
But since the second interpretation does not yet loose the difficulties concerning how God's 'will' is 'in heaven,' with the spiritual hosts 'of wickedness' 'in the heavenly places' wrestling against those 'on earth' — from that side it will be possible to loose the question thus: that, as it is not by place but by choice that one 'on earth,' having his 'citizenship in heaven' and treasuring 'in heaven,' with his heart 'in heaven,' bearing 'the image of the heavenly,' is no longer 'of the earth' nor of the 'below' 'world,' but of heaven and of the better, 'heavenly' 'world' beyond this — so too the 'spiritual hosts of wickedness' still lingering 'in the heavenly places,' having their 'citizenship on earth,' plotting against men through what they wrestle, treasuring on earth, bearing 'the image of the earthy' — 'he who is the beginning of the Lord's creation, made to be mocked by the angels' — are not heavenly nor in the heavens, because of their wretched disposition. When, then, it is said 'Thy will be done, as in heaven, also on earth,' (Philippians 2:8) those must not be reckoned to be 'in heaven' at all — having fallen in mind with him who fell 'from heaven' 'like lightning.'
And perhaps, when our Savior commands that we must pray that the Father's 'will' come to be 'as in heaven' 'so also on earth,' he does not at all command that our prayers concern those in the place 'above,' that they be likened to those in the heavenly place. His injunction of prayer is, for one who wishes all things 'on earth' — that is, the worse things, made like to earthly things — to be likened to the better, to all who have 'their citizenship in heaven,' who have all become heaven. For the sinner, wherever he is, is 'earth' — who, unless he repent, shall come to his kindred earth. But he who does God's 'will' and disobeys none of the saving spiritual laws is heaven. Whether, then, we are still 'earth' through sin, let us pray that God's 'will' extend over us too, setting right, as it already reached those before us who are heaven or were heaven; or whether we are reckoned by God no longer earth but heaven already, let us ask that 'on earth' too, as in 'heaven' — I mean, among the worse — God's 'will' be fulfilled, unto the heaven-making, if I may so speak, of earth, so that earth be earth no longer, but all things become heaven. For if God's 'will,' as 'in heaven' in the senses interpreted, come to be 'also on earth,' earth shall not remain earth. As if I spoke more plainly on another example: if God's 'will,' as it has come to be upon the temperate, so come to be also upon the intemperate, the intemperate shall be temperate; or as God's 'will' has come to be upon the righteous, if it so come to be also upon the unrighteous, the unrighteous shall be righteous. That is why, if God's 'will,' as it has come to be 'in heaven,' come to be 'also on earth,' we shall all be heaven — with the unprofitable flesh and its kindred blood unable to inherit 'God's kingdom,' but to be said to inherit if they 'change from flesh and earth and dust and blood to the heavenly substance.' (Philippians 3:20)
Greek · §26
ΧΧΥΙ 1. Γενηϑήτω τὸ ϑέλημά σου. ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς.“ ὃ Λουχᾶς μετὰ τὸ ,ἐλϑέτω ἡ βασιλεία σου“ ταῦτα παρασιωπήσας Frage" «τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου < > [3 [4 a ’ « ° ’ ἡμῖν xa$ ἡμέραν“ διόπερ ἂς προετάξαμεν λέξεις ὡς παρὰ μόνῳ
20 τῷ “Ματϑαίῳ κειμένας ἐξετάσωμεν ἀχολούϑως τοῖς πρὸ τούτων. ἔτι ὄντες ,ἐπὶ γῆς“ οἱ εὐχόμενοι, voovvreg „Ev οὐραν ᾧ“ γεγονέναι „to ϑέλημα“ τοῦ ϑεοῦ παρὰ πᾶσι τοῖς olxeloıs τῶν οὐραν ὥν, εὐξώ- μεϑα καὶ ἡμῖν τοῖς „ert γῆς" ὁμοίως ἐχείνοις χατὰ πάντα γενέσϑαι »τὸ ϑέλημα“ τοῦ ϑεοῦ" ὅπερ συμβήσεται, μηδὲν ἡμῶν παρὰ ,τὸ ϑέλημα“ πραττόντων αὐτοῦ. ἐπὰν δὲ, ,ὡς ἐν οὐρανῷ “,τὸ ϑέλη μα“ ἐστι τοῦ ϑεοῦ, καὶ ἡμῖν τοῖς ,ἐπὶ γῆς“ κατορϑωϑῇ, ὁμοιωϑέντες τοῖς ἐν οὐρανοῖς, ἅτε φορέσαντες παραπλησίως ἐχείνοις,, τὴν εἰκόνα τοῦ ἐπουρανίου,“ βασιλείαν“ οὐρανῶν κληρονομήσομεν, τῶν μεϑ᾽
1 προχαλουμένης] προσχαλουμένης Ox. | B χύριος] ϑεὸς Bent. (bei Del. I 240 Anm. b) ὅ καϑεζομένῳ) χαϑησομένῳ liest Angl. (bei Del. 1 922) ohne Grund | u. unten 8. 360 Z. 4. 6. 7. 8. 9. 15 u..w., οὐρανοῖς TAusgg. | 22 εὐξώμεϑαϊ εὐξό- ue$e vermutet Del. (I 240 Anm. d) | 27 οὐρανοῖς] οὐρανῷ liest Angl. (a. a. O.) nach Analogie der vorhergehenden und folgenden Stellen vielleicht richtig | φορέσαν- τες) φορήσαντες Ox. Lond.
ἡμᾶς ἐπὶ γῆς καὶ ἡμῖν, γενομένοις „Ev οὐρανῷ,“ ὁμοιωϑῆναι εὐχομένων».
2. δύναται μέντοι γε κατὰ μόνον τὸν Ματϑαῖον ἀπὸ χοινοῦ τὸ »ὃς ἐν οὐραν ᾧ καὶ ἐπὶ γῆς“ λαμβάνεσϑαι, ἵν᾿ ἢ τοιοῦτον τὸ προσ- τασσόμενον ἡμῖν ἐν τῇ εὐχῇ λέγειν᾽ ,ἀγιασϑήτω τὸ ὄνομά σου" „ag ἐν οὐρανῷ καὶ ἐπὶ γῆς" »ἐλϑέτω ἡ βασιλεία σου" »ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς" »γενηϑήτω τὸ ϑέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς“,,τὐ“ τε γὰρ „ovona“ Bi ϑεοῦ ἡγιάσϑη παρὰ τοῖς (ἐν οὐρανῷ,“ καὶ ἐνέστη αὐτοῖς „N“ τοῦ ϑεοῦ ,,ββασι- 10 Asia,“ γεγένηταί τε ἐν | αὐτοῖς, τὸ ϑέλημα“ τοῦ ϑεοῦ" ἅπερ πάντα
ἡμῖν λείπει τοῖς ,ἐπὶ γῆς,“ δυνάμενα ἡμῖν ὑπαρχϑῆναι ἐν τῷ ἀξίους ἑαυτοὺς κατασχευάζειν ἐπηχόου περὶ τούτων πάντων τοῦ ϑεοῦ τυχεῖν.
15 οὐρανῷ καὶ ἐπὶ γῆς" λέγων" πῶς γεγένηται »τὸ ϑέλημα“ τοῦ ϑεοῦ (ἐν οὐρανῷ," ὅπου ἐστὶ »τὰ πνευματικὰ τῆς πονηρίας," δι
ἃ μεϑυσϑήσεται „N μάχαιρα“ τοῦ ϑεοῦ xal (ἐν τῷ οὐρανᾧ΄; εἰ δὲ οὕτως εὐχόμεϑα γενηϑῆναι ,ἐπὶ" τῆς „yc“ „ro ϑέλημα“ τοῦ ϑεοῦ, ὥσπερ γίνεται „Ev οὐραν ᾧῷ,“ μή ποτε λεληϑότως εὐξώμεϑα 20 μένειν ,ἐπὶ γῆς“ καὶ τὰ ἐναντία, ὅπου ἀπ᾿ οὐ ρανοῦ καὶ ταῦτα ἔρχεται, πολλῶν φαύλων γινομένων »ἐπὶ γῆς“ διὰ τὰ ἡττῶντα »ϑπνευματιχὰ τῆς πονηρίας,“ ὄντα „ED τοῖς ἐπουρανίοις.“ ὃ μὲν οὐ» τις ἀλληγορῶν τὸν οὐρανὸν καὶ φάσχων αὐτὸν εἶναι τὸν Χριστὸν, γῆν δὲ τὴν ἐχκλησίαν (τίς γὰρ οὕτως (afı)og ,ϑρόνος“ τοῦ πατρὸς 25 ὡς ὃ Χριστός; ποῖον δὲ ,ὑποπόδιον τῶν ποδῶν“ τοῦ ϑεοῦ ὡς ἡ ἐκχ- xinola;) εὐχερῶς λύσει τὰ ζητούμενα, λέγων εὔχεσϑαι δεῖν ἕχαστον τῶν ἀπὸ τῆς ἐχκλησίας οὕτω χωρῆσαι,,τὸ“ πατρικὸν, ϑέλημα," ὃν τρόπον Χριστὸς κεχώρηκεν, ὃ ἐλϑὼν ποιῆσαι, τὸ ϑέλη μα“ αὐτοῦ τοῦ πατρὸς
4 Matth. 6, 10. — 5 Matth. 6, 9. 10. Luk. 11, 2. — 14 Matth. 6, 10. — 16
14 ζητήσαι TLond. Bent. (bei Del. (1 241 Anm. a) ζητήσας Ox.Del. ; 15 γεγένηται TLond.Del. γένηται Ox., γὰρ γένηται vermute ich | 21 διὰ τὰ ἧτ- τῶντα πνευματικὰ τῆς πονηρίας, ὄντα ἐν τοῖς ἐπ.) διὰ τὸ ἡττῆσϑαι τῶν πνευματι- κῶν τῆς πονηρίας ὄντων ἐν τοῖς ἐπ. ändert Bent. (bei Del. I 241 Anm. 6) zu ge- waltsam | 24 οὕτως (&&ı)og Del. οὕτω (οὐράνιος Ox.Lond. Angl., der auch οὕτω [s0, Raum für etwa 3 Buchst., οὕτω (dvvı)os kann nicht gelesen werden] T 28 αὐτοῦ τοῦ πατρὸς] τοῦ πατρὸς αὑτοῦ vermutet Angl. (bei Del. I 9238).
καὶ πᾶν αὐτὸ τελειώσας" δυνατὸν γὰρ κολληϑέντα αὐτῷ. γενέσθαι »“πνεῦμα“ σὺν αὐτῷ, διὰ τοῦτο χωροῦντα „TO ϑέλημα “ ἕν᾽ „oc“ r 2 > - oc Ὁ - ν δον =. de € , τεξελεύται „Er οὐρανῷ, OVT@ τελεσϑῇ „xal ἐπὶ γῆς“ „Oo κολλω- μενος“ .7ὰρ »τῷ “κυρίφ“ χατὰ τὸν Παῦλον „Er πνεῦμα ἐστι. καὶ οἶμαι τι οὐκ εὐκαταφρόνητος ἔσται αὕτη ἡ ἑρμηνεία τῷ ἐπιμε- λέστερον κατανοοῦντε αὐτήν. > , ᾿ > =; [4 \ >_x [2 [4 4. ἀντιλέγων δέ τις αὐτῇ "παραϑήσεται τὸ ἐπὶ τέλει τούτου τοῦ εὐαγγελίου μετὰ τὴν ἀνάστασιν ὑπὸ τοῦ κυρίου εἰρημένον πρὸς 4 o ᾽ ’ - 3 « > - B τοὺς ἕνδεχα μαϑητάς" ,,δοϑὴ μοι πᾶσα ἐξουσία ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς. ἔχων γὰρ ἐξουσίαν τῶν „Ev οὐραν ᾧ “φησι προσειλη- φέναι τὴν „ent γῆς,“ τῶν μὲν (ἐν οὐραν ᾧ“ καὶ πρότερον ὑπὸ τοῦ λόγου πεφοωτισμένων, ἐπὶ δὲ „rm συντελείᾳ τοῦ αἰῶνος“ καὶ τῶν »ἐπὶ γῆς“ διὰ τὴν δεδομένην ἐξουσίαν τῷ υἱῷ τοῦ ϑεοῦ μιμου- μένων τὰ, ὧν ἐξουσίαν ὃ σωτὴρ ἔλαβεν, „ev οὐρανῷ’ “ κατορϑου-
βούλεται λαβεῖν τοὺς μαϑητευομένους αὐτῷ, ἵν᾽ ὁμοίως τοῖς „ev οὐραν ᾧ“ ὑποτεταγμένοις ἀληϑείᾳ καὶ λόγῳ τὰ , ἐπὶ γῆς“ διορϑω- ϑέντα (dia) τὴν ἐξουσίαν, ἣν ἔλαβεν (ες ἐν οὐρανῷ καὶ ἐπὶ -. « ’ »»ὔ -. [4 c ᾿ , γῆς,“ εἰς τέλος ἀγαγῃ τῶν ἐξουσιαζομένων uaxapıov. 0 δὲ ϑέλων οὐρανὸν εἶναι τὸν σωτῆρα τὴν δὲ γῆν ἐχκλησίαν, τὸν πρωτότοκον πάσης κτίσεως,“ ᾧ ὁ πατὴρ εἷς ϑρόνῳ ἐπαναπαύεται, φάσκων | εἶ- var τὸν | οὐρανὸν, εὕροι ἂν, τὸν“, ἄνϑρωπον,“ ὃν ἐνεδύσατο οἰχειω- ϑέντα ἐκείνῃ τῇ δυνάμει διὰ τὸ τεταπεινωχέναι, ἑαυτὸν“ καὶ γενό- μενον ὑπήχοον ,μέχρε ϑανάτου,“ λέγειν μετὰ τὴν ἀνάστασιν τό" »ἐδόϑη μοι πᾶσα ἐξουσία ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς“ λαβόντος
1 χολληϑέντα Lond. Lomm. χωλύεσϑαι Ox.Del. χολλᾶσϑαι Bent. Del. (1 241 Anm. g u. I 9288), χωλὺ᾽ [so], doch Spuren eines getilgten A über ὦ, und wAv in Correctur, alles von I. Η., T|2 hinter ϑέλημα nimmt Ang]. (bei Del. I 928 8) den Ausfall von τοῦ πατρός an | 10 τῶν ἐν--11 τὴν ἐπὶ] τὴν &v—11 τὴν ἐπὶ oder (tiv) τῶν ἐν---Ἰ1 τὴν (τῶν) ἐπὶ liest Bent. (bei Del.I 241 Anm. k) obne Grund | 14 χατορϑουμένων)] χατορϑούμενα lesen Bent. u. Del. (I 241 Anm. 1) unrich- tig | 16 αὐτῷ] αὑτῷ Lond. | 17 τὰ Ent γῆς; διορϑωϑέντα)] τῶν ἐπὶ γῆς διορϑω- ϑέντων ändert Angl. (a. a. O.) ohne Grund | 18 (die) τὴν ἐξουσίαν schreibe ich, τῷ ἐξουσίᾳ Del. (I 241 Anm. m) | 22 εὕροι ἂν schreibe ich, εὗρεν Angl. (a. a. Ο.), ἐρεῖ Bent. u. Del. (I 242 Anm. a); εὑρεῖν T Ausgg. | 28 ἐχείνῃ) ἐχείνου Bent. u. Del. (I 242 Anm. a) | xal tilgt Angl. (a. a. O.).
τοῦ κατὰ τὸν σωτῆρα ἀνϑρώπου τὴν ἐξουσίαν τῶν „Ev οὐραν ᾧ “ οἷον τῶν ἐνυπαρχόντων τῷ μονογενεῖ, ἵνα αὐτῷ κοινωνῇ, ἀνακιρνά- μενος ἐχείνου τῇ ϑεότητι καὶ ἑνούμενος αὐτῷ.
δ. μὴ λύοντος δέ πω τοῦ δευτέρου τὰ ἠπορημένα περὶ τοῦ πῶς „to ϑέλημα“ τοῦ ϑεοῦ ἐστιν „Ev οὐρανῷ,“ τῶν „ev τοῖς ἐπου- ρανίοις““ πνευματικῶν „ng πονηρίας“ ἀντιπαλαιόντων τοῖς ,, ἐπὶ γῆς,“ ἐχεῖϑεν ἐνέσται λύειν οὕτως τὸ ζητούμενον ὅτι, ὥσπερ οὐ διὰ τὸν τόπον ἀλλὰ διὰ τὴν προαίρεσιν 6 Erı ὧν ,ἐπὶ γῆς,“ ,,πολί- τευμα“ ἔχων „Ev οὐρανοῖς“ καὶ ϑησαυρίζων (ἐν οὐρανῷ,“ τὴν καρδίαν ἔχων „Ev οὐρανῷ,“ ,τὴν εἰκόνα τοῦ ἐπουρανίου" φορῶν, οὐχέτι ἐστὶν „Ex τῆς γῆς“ οὐδὲ, τοῦ ,,χάτω“ (χόσμου“ ἀλλ᾽ ἐχ τοῦ οὐρανοῦ καὶ „Too“ χρείττονος ,τούτου“ οὐρανίου, κόσμου“: οὕτως χαὶ „ra“ ἔτι „Ev τοῖς (ἐπ)ουρανίοις“ διατρίβοντα ,πνευματιχὰ τῆς πονηρίας,“ „to πολίτευμα“ ἔχοντα ,, ἐπὶ γῆς“ καὶ di ὧν ἀντιπα- λαίει ἐπιβουλεύοντα ἀνϑρώποις, ϑησαυρίζοντα ἐπὶ γῆς,“ „elxova τοῦ χοϊχοῦ“ φοροῦντα, ὅστις ,ἐστὶν ἀρχὴ πλάσματος κυρίου, πε- ποιημένος ἐγχαταπαίζεσϑαι ὑπὸ τῶν ἀγγέλων," οὐχ ἔστιν ἐπουράνια οὐδὲ ἐν τοῖς οὐρανοῖς διὰ τὴν μοχϑηρὰν διάϑεσιν οἰκεῖ. ἐπὰν οὖν λέγηται" ,γενηϑήτω τὸ ϑέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ
20 γῆς,“ ἐχείνους οὐδὲ „Ev οὐρανῷ “ εἶναι λογιστέον, τῷ φρονήματι
6. xal τάχα “λέγων δεῖν εὔχεσϑαι ὃ σωτὴρ ἡμῶν, ἵνα rengee „eo Heinua“ τοῦ πατρὸς „os ἐν οὐρανφ' ‘ οὕτως ,καὶ ἐπὶ γῆς," οὐ πάντως περὶ τῶν ἐν τόπῳ τῆς „INS ‘ κελεύει γίνεσϑαι τὰς εὐχὰς, ὅπως ὁμοιωϑῶσι. τοῖς ἐν τόπῳ οὖσιν οὐρανίῳφ' ἀλλ᾽ ἔστιν αὐτῷ ἡ πρόσταξις τῆς εὐχῆς, βουλομένῳ ὁμοιωϑῆναι πάντα τὰ , ἐπὶ γῆς," τουτέστι τὰ χείρονα καὶ τοῖς γηΐνοις φχειωμένα, τοῖς κρείττοσι καὶ ἔχουσι,,τὸ πολίτευμα ἐν οὐρανοῖς," πᾶσι γενομένοις οὐρανῷ. ὁ μὲν
Angl. (bei Del.I 9238) Del., ἀναχρινάμενος TOx.Lond. im Text | 18 ζἐπ)ουρανίοις schreibe ich mit Angl. (a. a. O.), Bent. (der auch οὐρανοῖς vorschlägt) u. Del. (1 242 Anm. c), vgl. oben Z. 5f., unten Z. 17; οὐρανίοις T Ausgg. | 16 πεποιημένος (auf ὅστις zu beziehen) schreibe ich mit Ang]. (a. a. O.), πεποιημένου TAusgg. | 21 πεπτωχότας) πεπτωχότων T.
γὰρ ἁμαρτάνων, ὅπου ποτ᾽ ἂν ἢ, ἐστὶ »γῆ," εἰς τὴν συγγενῆ, ἐὰν μὴ μετανοῇ, ἐσόμενός πῃ 6 δὲ ποιῶν „to ϑέλημα“ τοῦ ϑεοῦ καὶ μὴ παρακούων τῶν σωτηρίων “πνευματιχῶν νόμων οὐρανός ἐστιν. εἴτε οὖν ,γῆ“ ἔτι ἐσμὲν διὰ τὴν ἁμαρτίαν, εὐχώμεϑα καὶ ἐφ᾽ ἡμᾶς δ οὕτω „to ϑέλημα“ τοῦ ϑεοῦ διατεῖναι διορϑωτικχῶς, ὥσπερ ἔφϑαχεν ἐπὶ τοὺς πρὸ ἡμῶν γενομένους οὐρανὸν ἢ ὄντας | οὐρανόν" εἴτε μὴ γῆ ἀλλ᾽ οὐρανὸς ἤδη λελογίσμεϑα τῷ ϑεῷ, ἀξιώσωμεν, ἵνα καὶ »ἐπὶ τῆς γῆς" ὁμοίως „To οὐρανῷ,“ λέγω δὲ ἐπὶ τῶν χειρόνων, πληρωϑῇ »τὸ ϑέλημα“ τοῦ ϑεοῦ εἰς τὴν, ἵν οὕτως εἴπω, οὐρανο- 10 ποίησιν αὐτῆς, ὥστε μηκέτι ποτὲ εἶναι γῆν ἀλλὰ πάντα γενέσϑαι Ar οὐρανόν. ἐὰν γὰρ] ὃς ,ἐν οὐρανῷ“ κατὰ τὰ ἡρμηνευμένα „To ϑέλημα“ τοῦ ϑεοῦ οὕτω γένηται ,καὶ ἐπὶ γῆς,“ ἡ γῆ οὐ μενεῖ γῆ" ὡς (εἰ λέγοιμι ἐπὶ ἄλλου παραδείγματος σαφέστερον) ἐὰν, ὥσπερ γεγένηται, τὸ ϑέλη μα“ τοῦ ϑεοῦ ἐπὶ τοὺς σώφρονας, οὕτω γένη- 15 ται καὶ ἐπὶ τοὺς ἀκολάστους, οἱ ἀχόλαστοι σώφρονες ἔσονται, ἢ ὡς γεγένηται „ro ϑέλημα“ τοῦ ϑεοῦ ἐπὶ τοὺς dixalovg, (ἐὰν οὕτω γένηται» καὶ ἐπὶ τοὺς ἀδίχους, οἱ ἄδικοι δίκαιοι ἔσονται" διὰ τοῦτο ἐὰν, ὃς „ev οὐραν ᾧ“ γεγένηται „ro ϑέλημα“ τοῦ ϑεοῦ, γένηται »καὶ ἐπὶ γῆς," ἐσόμεϑα πάντες οὐρανὸς, τῆς μὴ ὠφελούσης σαρκὸς 20 καὶ συγγενοῦς αὐτῇ αἵματος μὴ δυναμένων κληρονομεῖν "βασιλείαν ϑεοῦ,“ κληρονομεῖν δ᾽ ἂν λεχϑησομένων, ἐὰν ,“μεταβάλωσιν ἀπὸ σαῤχὸς καὶ γῆς καὶ χοῦ καὶ αἵματος ἐπὶ τὴν οὐράνιον οὐσίαν.
“Give us this day our daily bread”§27
27'Give us this day our daily bread' — or as Luke has it, 'Our daily bread give us day by day.' (Matthew 6:11) Since some suppose these words are said concerning bodily food — that we pray for it — it is worth removing their false opinion by these arguments and setting forth the truth concerning the daily bread. We must say to them: how could he who says we must ask heavenly and great things — when neither is the bread dispensed into our flesh heavenly, nor is the request concerning it a great petition — as it were forgetting what he taught, command the address of an entreaty to the Father concerning an earthly and small thing?
But we, following him as teacher, shall set forth at greater length the teachings concerning this bread. He says in John, to those who came to Capernaum seeking him: 'Amen, amen, I say to you: you seek me not because you saw signs, but because you ate of the loaves and were filled.' (John 6:26–58) For he who ate 'of' the loaves blessed by Jesus and was filled with them rather seeks to grasp the Son of God more exactly, and hastens to him. That is why he well commands, saying: 'Labor not for the food that perishes, but for the food that abides unto eternal life, which the Son of Man shall give you.' (Psalm 107:20) And when his hearers asked and said, 'What shall we do, that we may work the works of God?' (Exodus 34:28) Jesus answered and said to them: 'This is the work of God: that you believe in him whom he sent.' (John 1:14) And God sent 'his Word and healed them,' as written in the Psalms — plainly, those who were sick. With this Word, those who believe work 'the works of God' — which are food abiding unto eternal life. And 'my Father,' he says, 'gives you the true bread from heaven. For the bread of God is he who comes down from heaven and gives life to the world.' (1 Corinthians 3:2) And true bread nourishes the 'true' 'man' — made 'after the image of God' — who, nourished, becomes 'after the likeness' 'of him who created.' And what is more nourishing to the soul than the Word? What more precious to the mind that holds her than God's wisdom? What more fitting to the rational nature than truth?
But if someone objects to this, saying he would not teach us to ask for the daily bread as for another bread distinct from himself, let him hear that in John too, in one place he discourses of it as of another beside himself, in another as being himself the bread: as of another, in these words — 'Moses gave you not the bread from heaven,' (Hebrews 5:12–14) 'not the true,' 'but my Father gives you the true bread from heaven' (Romans 14:2); as of himself, he says to those who said to him, 'Evermore give us this bread': 'I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.' (Proverbs 15:17) And after a little: 'I am the (living) bread that came down from heaven. If anyone eat of this bread, he shall live forever. And the bread that I will give is my flesh, which I will give for the life of the world.' (Amos 8:11)
And since every food is called bread according to Scripture — as plain from its being recorded of Moses that 'bread he did not eat for forty days, and water he did not drink' (Exodus 19:5) — and varied and diverse is the nourishing Word, since not all can be nourished, by firmness and vigor, on the divine lessons — therefore, wishing to present athletic food suited to the more perfect, he says: 'The bread that I will give is my flesh, which I will give for the life of the world.' (Genesis 3:22) And after a little: 'Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. He who chews my flesh and drinks my blood has eternal life, and I will raise him at the last day. For my flesh is true food, and my blood is true drink. He who chews my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, I too live by the Father; and he who chews me, he too shall live by me.' (Proverbs 3:18) And this is the 'true' 'food' — the 'flesh' of Christ, which, being 'Word,' became 'flesh,' according to the saying 'And the Word became flesh.' And when we chew and drink him, he 'tabernacled in us'; and when he is dispensed, 'we beheld his glory' is fulfilled. 'This is the bread that came down from heaven — not as the fathers ate and died; he who chews this bread shall live forever.' (Psalm 78:25)
But Paul, discoursing to 'babes' and Corinthians walking 'after man,' says: 'Milk I gave you to drink, not food; for you were not yet able. But neither even now are you able; for you are still carnal.' (Genesis 18:6) And in Hebrews: 'And you have come to need milk, not solid food. For everyone who shares milk is without experience of the word of righteousness — for he is a babe. But solid food is for the perfect, who by habit have their senses trained to discern good and evil.' (Revelation 3:20) And I take even the 'One believes he may eat all things, but the weak eats herbs' (Matthew 3:7) to be said by him principally not of bodily foods but of God's words that nourish the soul: the most faithful and most perfect can partake of all — whom he indicates through the 'One believes he may eat all things' — while the weaker and more imperfect begins with simpler lessons, which do not strongly impart vigor — whom, wishing to mark him, he calls 'the weak eats herbs.'
And I take what is said with Solomon in the Proverbs to teach that he who, through simplicity, cannot hold the more vigorous and greater doctrines — yet does not think amiss — is better than the readier, sharper man who charges more greatly upon realities but does not make plain the word of the peace and harmony of all. The wording runs thus: 'Better a portion of herbs with friendship and grace than a calf from the stall with hatred.' (Psalm 74:13–14) Often, at any rate, we have welcomed a private and simpler feast with a good conscience — entertained by those who could set nothing more before us — rather than loftiness of words raised 'against the knowledge of God,' proclaiming with great plausibility a doctrine foreign to the Father who gave 'the law and the prophets,' the Father of our Lord Jesus. That our soul, then, may not sicken for lack of foods, nor die to God 'by famine of the Lord's word,' let us ask of the Father the living bread — who is the same as the daily — persuaded by our teacher and Savior, believing and living more rightly.
But what the 'daily' is must now be considered. And first know this: that the word 'daily' (epiousios) has been named by no Greek, neither of the wise nor in common private usage — but seems coined by the evangelists. At any rate Matthew and Luke agreed upon it, bringing it forth nowise differing. The translators of the Hebrew did the like in other cases too. For what Greek ever used the appellation 'give ear' (enotizou), or the 'be eared' (akoutistheti) for 'receive with ears and make hearing'? Like the appellation 'daily' (epeousion) is what stands written with Moses, spoken by God: 'But you shall be to me' 'a peculiar people' (periousios). And each word seems to me made from 'substance' (ousia) — the one declaring the bread that contributes toward substance, the other signifying the people concerned with substance and sharing in it.
Now 'substance,' properly, is conceived by those who say the subsistence of the incorporeal is prior: after the incorporeal — things stably having being, admitting neither addition nor suffering subtraction (for this is peculiar to bodies, about which increase and wasting occur, since they are fluent, needing the incoming sustainer that nourishes; if more comes in seasonally than flows away, increase occurs; if less, decrease; and perhaps some receive the incoming thing not at all, in unmixed, if I may so speak... ). But by those who deem substance consequent, with bodies prior, its definitions are these: substance is either the first matter of beings, and that from which beings come; or the matter of bodies, and that from which bodies come; or of named things, and that from which named things come; or the first substrate without quality; or what pre-subsists for beings; or what receives all changes and alterations, itself unaltered in its own ratio; or what abides through all alteration and change. On their view substance is both qualityless and unfigured in its own ratio — having no appointed magnitude either — but is set under every quality like a ready place. And 'qualities' they ordinarily call activities and makings — wherein happenings and relations turn out to be; for they say substance shares in none of these in its own ratio, but is ever inseparable from one of them by affection — no less receptive of all the maker's activities, as he makes and changes. For the tone connate with it, pervading through all of every quality, is the cause of the economies about it. Through wholes, then, they call it changeable and through wholes divisible, and say all substance can be mingled with all — united, however.
But since, inquiring concerning substance on account of the 'daily bread' and the peculiar people, we said these things to discern what substance signifies — and bread in what went before was intelligible, which we had to ask — substance akin to the bread must necessarily be conceived: that as bodily bread, dispensed, passes into the body of the nourished and into its substance, so the 'living' bread, 'come down from heaven,' dispensed into mind and soul, may share its own power with the one who offered himself to nourishment from it. And so shall be what we ask: 'daily bread.' And again: as, according to the 'quality' of the 'food' — whether 'solid' and suited to athletes, or milky and herby — the nourished comes to be in diverse power, so it follows that, as God's Word is becomingly given — whether as milk to babes, or as herbs to the sick in season, or as flesh to contenders in season — each of the nourished, by the analogy of the Word to which he offered himself, can do this or that, and become this or that. Yet there is a deemed food that is poisonous, and another that makes sick, and another that cannot even be dispensed — all of which must by analogy be transferred to the diversities of deemed nourishing lessons. Daily bread, then, is what is most fitting to the rational nature and most akin to substance itself — procuring at once health and good habit and strength for the soul, and sharing its own immortality (for God's Word is immortal) with the one who eats it.
This daily bread, then, seems to me called by another name in Scripture 'the tree of life' — toward which he who stretches 'his hand' and takes from it 'shall live forever.' And by a third name this 'tree' is called God's 'wisdom' with Solomon, in these words: 'She is a tree of life to all who cling to her, and safe as upon the Lord to those who lean.' (Genesis 19:37–38) And since angels too are nourished by God's wisdom — empowered, from contemplation in truth with wisdom, to perform their own works — it is said in the Psalms that angels too are nourished, with men of God — Hebrews, as they are called — sharing with the angels, and as it were feasting with them. Such is the 'bread of angels man ate.' For let our mind not be so poor as to suppose the angels, who ever partake, are nourished by some bodily bread — the storied bread that came down from heaven upon those who left Egypt — with the Hebrews sharing this same bread with the angels, God's ministering spirits.
It is not untimely, as we seek the 'daily bread' and the 'tree of life' and God's wisdom — the common food of holy men and angels — to attend also to the three men recorded in Genesis, brought down with Abraham and partaking of three measures of 'fine flour' kneaded into loaves: lest these things be said barely tropically, since the saints can at times share intelligible and rational food not only with men but even with diviner powers — whether for their benefit or to display what most nourishing things they have been able to procure for themselves — with the angels rejoicing and nourished in such display, and becoming readier to co-work in every way and to breathe together thereafter toward the grasp of more and greater things, upon the nourishing lessons furnished beforehand to the rest — he having gladdened and, if I may so speak, nursed them. It is no wonder if a man nourishes angels — when even Christ confesses he stands at the 'door' and knocks, that, entering with the one who opened to him, he may sup 'with him' from that one's goods, and afterwards himself share his own with the one who first feasted the Son of God, according to his own power.
Of the daily bread, then, he who partakes, strengthening his 'heart,' becomes a son of God; but he who shares in the 'dragon' is no other than the intelligible Ethiopian — changing, through the dragon's..., even himself into a serpent — so that, reproached by the Word, even if he says he wishes to be baptized, he hears: 'Brood of vipers, who warned you to flee from the coming wrath?' (Matthew 28:15) And David says this concerning the dragon's body feasted upon by the Ethiopians: 'Thou didst crush the heads of the dragons upon the water; thou didst break the serpent's head in pieces; thou gavest him for food to the Ethiopian peoples.' But if it is no absurdity — with the Son of God substantially subsisting, and the Opponent also subsisting — that each becomes food, one to this one, one to that — why do we hesitate to accept, for all powers better and worse, and for men, that each of us can be nourished from all these? At any rate Peter, about to share with the centurion Cornelius and those gathered with him in Caesarea, and after this to share God's words with the nations too, sees 'heaven opened' and a 'vessel let down by four beginnings,' (Psalm 95:7) 'wherein were all the quadrupeds and creeping things and wild beasts of the earth' (Psalm 90:4) — and is bid 'rise,' sacrifice, and eat. And when, begging off, he said, 'Thou knowest that never did common or unclean enter my mouth,' (Hebrews 13:8) he is ordered to 'call no man common or unclean' — since what God cleansed Peter must not make common. For the saying runs: 'What God cleansed, make thou not common.' (Hebrews 10:1) So the clean food and the unclean, distinguished in the Mosaic law under names of many animals, referring to the diverse characters of the rationals, teaches that these are nourishing to us, these contrariwise — until God, cleansing all, makes all nourishing, or those 'from every nation.'
With these things so, and so great a difference of foods, one beyond all those named is the daily bread — concerning which we must pray to be counted worthy of it, and, nourished by the Word, who 'in the beginning' is 'toward God,' to be made godlike. But someone will say the 'daily' (epiousion) is formed from 'coming upon' (epienai) — so that we are commanded to ask the bread proper to the coming age, which God, taking beforehand, may already grant us: so that what is, as it were, to be given tomorrow be given us 'today' — 'today' taken of the present age, 'tomorrow' of the coming. But since the former interpretation is better, so far as I am judge, let us examine what lies beside it: the 'today' with Matthew, or the 'day by day' written with Luke. It is the custom in many places of Scripture to call the whole age 'today' — as 'this is the father of the Moabites unto this day,' (Hebrews 9:26) and 'this is the father of the Ammonites unto this day,' (Ephesians 2:7) and 'this saying was spread abroad among the Jews unto this day,' (Ephesians 3:20) and in the Psalms, 'Today, if you hear his voice, harden not your hearts.' (1 Corinthians 2:9) And with Jesus it is said most plainly thus: 'Depart not from the Lord in the today's days.' And if 'today' is this whole age, perhaps 'yesterday' is the age gone by. Which we have taken to be said in the Psalms and with Paul in Hebrews: in the Psalms thus — 'A thousand years in thy sight are as the day of yesterday, which is past' (1 Corinthians 3:21–22) (whatever the famed millennium is, likened to the 'yesterday' day, differing from the 'today'); and with the Apostle it is written: 'Jesus Christ, yesterday and today, the same, and unto the ages.' And it is no wonder that to God the whole age has the ratio of one day with us — I suppose, of even less.
And it must be examined whether the words of the feasts recorded by 'days' or 'months' or 'seasons' or 'years' or 'assemblies' refer to ages. For if 'the law has a shadow of the coming things,' the many sabbaths must be a 'shadow' of many days, and the new moons, occurring through temporal intervals — I know not with what moon attending what sun they are performed. And if the first 'month,' and the tenth day 'unto the fourteenth,' and the feast of unleavened from the fourteenth 'unto the twenty-first,' contain a 'shadow of coming things' — 'who is wise, and' to such degree a 'friend' of God, as to see, of more months, the first, and its tenth day, and what follows? And what need to speak of the feast of seven weeks of days, and of the seventh month — whose new moon is a day 'of trumpets,' and whose tenth day is a day 'of atonement' — known to the God alone who legislated them? And who has so held the mind of Christ as to grasp the seventh years of the Hebrew slaves' freedom, and the 'release' of debts, and rest from tilling the holy land? And there is one higher than the feast through seven years, called Jubilee — which, even to imagine in part, or to grasp plainly that its laws shall be fulfilled as true, belongs to none except the one who contemplated the Father's counsel concerning the ordinance in all the ages, according to his 'unsearchable' 'judgments' and his untraceable ways.
Often it came upon me to wonder, comparing two apostolic sayings, how it is the 'consummation of the ages,' at which Jesus 'has been manifested for the annulling of sins' — if ages are to come after this one. The sayings run thus: in Hebrews, 'But now once, at the consummation of the ages, he has been manifested, for the annulling of sins through his sacrifice'; in Ephesians, 'that in the coming ages he might show the exceeding riches of his grace in kindness toward us.' (Ephesians 2:7) Pondering such greatness, I suppose that, as the last month is the consummation of the year — after which another month's beginning sets in — so perhaps, with many ages completing, as it were, a year of ages, the present age is the consummation, after which certain coming ages shall set in, whose beginning is the coming age — and in those coming ages God shall display the riches 'of his grace in kindness' — with the most sinful, even the blasphemer against the Holy Spirit, held fast by sin in the whole present age, and from the beginning to the end, to be dispensed in the coming age afterward — how, I know not.
He, then, who saw these things, and conceived in mind a week of ages — to contemplate a holy sabbatism — and a month of ages — to see God's holy new moon — and a year of ages — to understand together the year's feasts, when every 'male' must appear 'before the Lord God' — and the proportionate years of such ages — to grasp the holy seventh year — and seven sevens of ages — to hymn the so-great Lawgiver — having examined how he can fuss over the least portion of an hour of the day of so great an age, will do everything, that, made worthy by preparation here of obtaining the daily bread, he may receive it on the 'today' day — with the 'day by day' already becoming plain from what went before. For to the God who is from boundless to boundless, the one who prays concerning not only the 'today' but in a way the 'today' of the 'day by day' — from what he can contemplate — 'beyond all measure above what we ask or conceive' — shall be able to receive, if I may speak so hyperbolically, even 'what eye saw not' and 'what ear heard not' and 'what went not up upon man's heart.'
And these things too seem to me most necessary to examine, that both the 'today' be understood and the 'day by day,' when we pray that the 'daily bread' 'be given us' from his Father. But if in the last book we shall first examine the 'our' — since it is said not 'Give us this day our daily bread' but 'Our daily bread give us day by day' — yet we must examine how this bread is 'ours.' The Apostle teaches that 'whether life or death, or things present or things to come — all' are the saints'. Concerning which there is no need to speak at present.
Greek · §27
XXVI 1. ,ΟΤὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον,“ ἢ ας ὃ Aovxäs‘ ,τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον 25 δίδου ἡμῖν za ἡμέραν.“ ἐπεί τινες ὑπολαμβάνουσι περὶ τοῦ σωματικοῦ ἃ grov λέγεσϑαι, εὔχεσϑαι ἡμᾶς, ἄξιον αὐτῶν τὴν ψεῦδο- δοξίαν διὰ τούτω» περιελόντας παραστῆσαι τὸ ἀληϑὲς περὶ τοῦ ἐπιουσίου ἄρτου. λεχτέον οὖν πρὸς αὐτοὺς ὅτι πῶς ὃ λέγων δεῖν αἰτεῖν ἐπουράνια καὶ μεγάλα, οὔτε ἐπουρανίου ὄντος τοῦ εἰς τὴν 80 σάρχα ἡμῶν ἀναδιδομένου ἄρτου οὔτε μεγάλου αἰτήματος τοῦ περὶ
1 ὅπου nor’ ἂν ἦ, ἐστὲ γῆ Bent. u. Del. (I 242 Anm. 6), ὅπου ποτ᾽ ἂν,
ἐστὶ γῆ Angl. (bei Del. I 9238), ὅπου nor’ ἄν ἐστιν 7 γῆ T Ausgg. fehlerhaft | 4
εὐχώμεϑα Angl. (bei Del. I 923b) u. Del. (I 242 Anm. f), εὐχόμεθα TAusgg. | 5
τοῦ ϑεοῦ < Ox.Lond.Del. | 12 γένηται) γίνηται Lond. | μενεῖ schreibe ich mit
Angl. (a. a. O.) u. Del., μένει TOx.Lond. | 16 (ἐὰν οὕτω γένηται) füge ich ein,
(οὕτω γένηται) Angl. (a. n. Ὁ.) | 21 λεχϑησομένων) δεχϑησομένων Bent. (bei Del. ΠῚ 248 Anm. Ὁ).
τούτου ἀξιοῦν, ὡσπερεὶ κατ᾿ αὐτοὺς ἐπιλαϑόμενος ὧν ἐδίδαξε προσ- τάττει περὶ ἐπιγείου καὶ μικροῦ ἔντευξιν ἀναφέρειν τῷ πατρί;
2. ἡμεῖς δὲ ἑπόμενοι αὐτῷ διδασκάλῳ, διδάσκοντι τὰ περὶ τοῦ &g- τοῦ, διὰ πλειόνων ταῦτα παραϑησόμεϑα. φησὶν ἐν τῷ κατὰ Ἰωάννην πρὸς ἐληλυϑότας εἰς Καφαρναοὺμ δητεῖν» αὐτόν" „aunv ἀμὴν λέγω ὑμῖν, ζητεῖτέ (με) οὐχ ὅτι. εἴδετε σημεῖα, ἀλλ᾽ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσϑητε.“ ὃ γὰρ φαγὼν „ex τῶν“ ὑπὸ Ἰησοῦ εὐλογηϑέντων »ἄρτων" καὶ πληρωϑεὶς αὐτῶν μᾶλλον ζητεῖ καταλαβεῖν ἀκριβέστερον τὸν υἱὸν τοῦ ϑεοῦ xal σπεύδει πρὸς αὐτόν. διόπερ καλῶς προστάτ- zeı λέγων" ,ἐργάζεσϑε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὃ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει.“ πρὸς ταῦτα δὲ πυϑομένων τῶν ἀκουσάντων καὶ λεγόν-
τῶν" „ri ποιῶμεν, ἵνα ἐργαζώμεϑα τὰ ἔργα τοῦ ϑεοῦ; ἀπεχρίϑη ὁ
᾿Ιησοῦς καὶ εἶπεν αὐτοῖς" τοῦτό ἐστε τὸ ἔργον τοῦ ϑεοῦ, ἵνα πισ- τεύητε εἰς ὃν ἀπέστειλεν ἐχεῖνος.““ ἀπέστειλε δὲ ὃ ϑεὸς ,τὸν λόγον αὐτοῦ | καὶ ἰάσατο αὐτοὺς,“ ὡς ἔν ψαλμοῖς γέγραπται, δηλονότι τοὺς νενοσηχότας" ᾧ λόγῳ οἱ πιστεύοντες ἐργάζονται »τὰ ἔργα τοῦ ϑεοῦ,“ ὄντα βρῶσιν μένουσαν εἰς ζωὴν αἰώνιον.“ καὶ ,ὃ πατὴρ“ δέ μου, φησὶ, »υδίδωσιν ὑμῖν τὸν ἄρτον dx τοῦ οὐρανοῦ τὸν ἀληϑινόν' ὃ γὰρ ἄρτος τοῦ ϑεοῦ ἔστιν ὁ καταβαίνον ἐ ἐχ τοῦ οὐρανοῦ χαὶ ξωὴν διδοὺς τῷ κόσμῳ.“ (ἄρτος! “ δὲ ἀληϑινός ἐστιν ὃ ,τὸν' “νἀληϑινὸν" τρέφων ἄνϑρωπον," τὸν ,χατ᾽ εἰχόνα τοῦ ϑεοῦ“ πεποιημένον, ᾧ ὃ | τραφεὶς καὶ »καϑ᾽ ὁμοίωσι»"“ »τοῦ κτίσαντος" γίνεται. τί δὲ λόγου τῇ ψυχῇ τροφιμώτερον, 1 τί τῆς σοφίας τοῦ ϑεοῦ τῷ νῷ τοῦ χωροῦντος αὐτὴν τιμιώτερον; τί δὲ ἀληϑείας τῇ λογικῇ φύσει καταλληλότερον; 3. ἐὰν δέ τις πρὸς ταῦτα ἀνϑυποφέρῃ λέγων μὴ ἂν αὐτὸν διδά- ὄχειν ὡς περὶ ἑτέρου ὄντος ἄρτου τοῦ ἐπιουσίου αἰτεῖν, ἀκουέτω ὅτι καὶ ἐν τῷ κατὰ Ἰωάννην ὅπου „Av ὡς περὶ ἑτέρου τινὸς παρ᾽ αὐτὸν διαλέγεται, ὅπου δὲ ὡς αὐτὸς 6 ἄρτος ὦν" ὡς μὲν περὶ ἑτέρου διὰ τούτων᾽, Μωῦσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ,",,οὐ“ 2 N cc Ian) « r < ἢ » - »τὸν aAndıvov,“ „aAl ὁ πατὴρ μου δίδωσιν ὑμῖν τὸν agrov ἐκ τοῦ
6 (we) füge ich mit Ox., Angl. (bei Del. 1 923b) u. Del. aus ἃ, N. T. ein | 10 ἐργάζεσϑε Lond, Del. ( 243 Anm. 6) ἐργάζεσϑαι T Ox. Del. im Text | 14 πιστεύητε Lond.Del. (I 243 Anm, f) πιστεύηται TOx.Del. im Text | 22 χατἾ κατὰ Ox. Lond. | 27 hinter ἑτέρου + παρ᾽ αὑτὸν Angl. (a. a. Ὁ.) durch Conjectur | 28 παρ᾽ αὐτὸν] παρ᾽ αὑτὸν Lond. | 30 ὑμῖν]. ἡμῖν T.
οὐρανοῦ τὸν ἀληϑινόν“ ᾿ ὡς δὲ περὶ αὐτοῦ φῆσι πρὸς εἰπόντας αὐτῷ"
πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον,, “ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς" ὃ ἐρχόμενος πρός μὲ οὐ μὴ πεινάσῃ, καὶ 6 πιστεύων εἰς ἐμὲ οὐ μὴ διψήσῃ πώποτε.“ καὶ μετ᾽ ὀλίγα" »ἐγώ εἰμι ὃ ἄρτος (ὁ ζῶν) ὁ dx τοῦ οὐρανοῦ καταβάς" ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσει εἰς τὸν αἰῶνα" καὶ ὃ ἄρτος δὲ, ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστὶν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς."
4. ἐπεὶ δὲ πᾶσα τροφὴ (ἄρτος λέγεται κατὰ τὴν γραφὴν, ὡς δῆλον ἐκ τοῦ περὶ Μωύσέως ἀναγεγράφϑαι. (ἄρτον οὐχ' ἔφαγε 10 υτεσσαράκοντα ἡμέρας καὶ ὕδωρ οὐχ΄΄ ἔπιε, ποικίλος δέ ἔστε καὶ διά- φορος 6 τρόφιμος λόγος, οὐ πάντων δυναμένων τῇ στεῤῥότητι χαὶ εὐτονίᾳ τρέφεσϑαι τῶν ϑείων μαϑημάτων" διὰ τοῦτο βουλόμενος. παραστῆσαι. ἀϑλητικὴν τελειοτέροις ἁρμόζουσαν τροφήν φησι»" „6 ἄρτος δὲ, ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστὶν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς,“ καὶ μετ᾽ ὀλίγα' »ἐὰν μὴ φάγητε τὴν σάρχα τοῦ υἱοῦ τοῦ ἀνϑρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔ ἔχετε ξωὴν ἐν ἑαυτοῖς. ὃ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, καὶ ἐγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. ἡ γὰρ σάρξ, μου ἀλη- ϑής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληϑής ἐστι πόσις. ὁ τρώγων 20 μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ. καϑὼς ἀπέστειλέ με ὁ ξῶν πατὴρ, χἀγὼ ῥῶ διὰ τὸν πατέρα" καὶ ὃ τρώγων με κἀκεῖνος ζήσει, δὲ ἐμέ. = αὕτη δέ ἔστιν ἡ »ἀληϑὴς" »βρῶσις," »σὰρξ΄΄ Χριστοῦ, ἥτις „Aöyog“ οὖσα γέγονε ,σὰρξ΄“ κατὰ τὸ εἰρημένον" »καὶ ὃ λόγος] σὰρξ ἐγένετο.“ ὅτε δὲ (payoıuzv xal) 245 πίοιμεν αὐτὸν, ,καὶ ἐσκήνωσεν ἐν ἡμῖν“: ἐπὰν δὲ ἀναδιδῶται, πληροῦ- ται τὸ ,ἐϑεασάμεϑα τὴν δόξαν αὐτοῦ.“ „ovrog ἐστιν ὃ ἄρτος ὃ ἐκ τοῦ οὐρανοῦ καταβὰς, οὐ καϑὼς ἔφαγον οἱ πατέρες καὶ ἀπέϑανον᾽ 6 τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα."
1 αὐτοῦ] αὑτοῦ Lond. | 4 (ὃ ζῶν) füge ich mit Angl. (bei Del. 1923) aus ἃ. N. T, ein, vgl. unten S. 366 Z. 29; auch in andern Schriften des Origenes fehlt bei μου Lond. πόμα μου TOx.Del. | 20 μένει) μενεῖ vermutet Bent. (bei Del. I 244 Anm. f) | 32 δέ] δή liest Augl. (a. ‘a. O.) ohne Grund | 24 ὅτε δὲ (φάγοιμεν καὶ πίοιμεν αὐτὸν schreibe ich, vgl. oben Z. löff,, ὅτε δὲ φάγωμεν αὐτὸν oder ὅτε δὲ φάγωμεν αὐτὴν @eil. σάρκα) Bent. (bei Del. I 245 Anm, a), ὅταν δὲ τρώγωμεν αὐτὸν Angl. (a. a. O.), ὅτε δὲ πίωμεν αὐτὸν TAusgg. | 27 hinter πατέρες + ὑμῶν
5. ὁ δὲ Παῦλος ,νηπίοις“ διαλεγόμενος καὶ, κατὰ ἄνϑρωπον“ πε- ριπατοῦσι Κορινϑίοις φησί" „yala ὑμᾶς ἐπότισα, οὐ βρῶμα᾽ οὐπωγὰρ ἐδύνασϑε. ἀλλ᾽ οὐδὲ ἔτε νῦν δύνασϑε᾽ ἔτι γάρ ἐστε 0apxıvor“ καὶ ἐν τῇ πρὸς ᾿Εβραίους" ,,χαὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. πᾶς γὰρ ὃ μετέχων γάλακτος | ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστι" τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσϑητήρια γεγυμνασμένα. ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ χαχοῦ. ἐγὼ δὲ ἡγοῦμαι καὶ τὸ »ὃς μὲν πιστεύει φαγεῖν πάντα, ὃ δὲ ἀσϑενῶν λάχανα ἐσϑίει“ μὴ περὶ σωματικῶν τροφῶν αὐτῷ προης 10 γουμένως λέγεσϑαι ἀλλὰ περὶ τῶν τρεφόντων τὴν ψυχὴν λόγων
ϑεοῦ" τοῦ μὲν πιστοτάτου καὶ τελειοτάτου δυναμένου πάντων μετα-
λαμβάνειν, ὅνπερ δηλοῖ διὰ τοῦ „08 μὲν πιστεύει φαγεῖν πάντα," τοῦ
δὲ ἀσϑενεστέρου xal ἀτελεστέρου ἁπλουστέροις καὶ μὴ πάνυ εὐτονίαν
ἐμποιοῦσι μαϑήμασι»ν ἀρχουμένου, ὅντινα αὐτὸς σημῆναι ϑέλων λέγει 15 „o δὲ ἀσϑενῶν λάχανα ἐσϑίει."“
6. καὶ τὸ παρὰ τῷ Σολομῶντιε δὲ ἐν ταῖς Παροιμίαις λεγόμε- νον ἡγοῦμαι διδάσκειν ὅτε βελτίων ὃ μὴ χωρῶν τὰ εὐτονώτερα καὶ μείζονα τῶν δογμάτων διὰ τὴν ἁπλότητα (οὐχ ἐσφαλμένα μέντοι γε φρονῶν) τοῦ ἐντρεχεστέρου μὲν καὶ ὀξυτέρου καὶ μειζόνως ἐπιβάλλον-
20 τος τοῖς “πράγμασι τὸν δὲ τῆς εἰρήνης καὶ συμφωνίας τῶν ὅλων λόγον μὴ τρανοῦντος. ἔχει δὲ οὕτως αὐτῷ ἡ λέξις ,κχρείσσων ξενισμὸς λαχάνων πρὸς φιλίαν καὶ χάριν ἢ μόσχος ἀπὸ φάτνης μετὰ ἔχϑρας.“ πολλάχις γοῦν ἀπεδεξάμεϑα ἰδιωτικὴν καὶ ἁπλουστέραν μετὰ εὐσυνειδησίας ἑστίασιν, ξενιζόμενοι παρὰ τοῖς πλέον ἡμῖν παρα-
25 σχεῖν μὴ δυναμένοις, ἤπερ λόγων ὕψος ἐπαιρομένων͵ κατὰ τῆς γνώσεως τοῦ ϑεοῦ," μετὰ πολλῆς πιϑανότητος ἀλλότριον καταγγέλλον τοῦ, τὸν νόμον καὶ τοὺς προφήτας" δεδωχότος πατρὸς τοῦ κυρίου ἡμῶν Ἰησοῦ δόγμα. ἵνα τοίνυν μήτε δὲ ἔνδειαν τροφῶν τὴν ψυχὴν νοσήσωμεν μήτε διὰ »λιμὸν λόγου κυρίου“ τῷ ϑεῷ ἀποϑάνωμεν, τὸν ζῶντα
80 ἄρτον, ὅστις ὃ αὐτός ἐστι τῷ ἐπιουσίῳ, πειϑόμενοι τῷ διδασκάλῳ σωτῆρι ἡμῶν, πιστεύοντες καὶ βιοῦντες δεξιώτερον, αἰτῶμεν παρὰ τοῦ πατρός.
7. τί δὲ καὶ τὸ ἐπιούσιον, ἤδη κατανοητέον. πρῶτον δὲ τοῦτο ἰστέον, ὅτι ἡ λέξις ἡ ,ἐπιούσιον““ παρ᾽ οὐδενὶ τῶν ᾿Ελλή-
24 εὐσυνειδησίας) δησι von 11. H. corrigiert T | 26 χαταγγέλλον] χαταγγελ- λόντων Bent. (bei Del. I 245 Anm. d) | 84 τοῦτο T Lond. τοῦτ᾽ Ox. Del.
νῶν οὔτε τῶν σοφῶν ὠνόμασται οὔτε ἐν τῇ τῶν ἰδιωτῶν συνηϑείᾳ τέτριπται, ἀλλ᾿ ἔοικε | πεπλάσϑαι ὑπὸ τῶν εὐαγγελιστῶν. συνηνέ- χϑησαν γοῦν ὁ Ματϑαῖος χαὶ ὁ Λουχᾶς περὶ αὐτῆς μηδαμῶς διαφε- ρούσης, αὐτὴν ἐξενηνοχότες. τὸ ὅμοιον δὲ καὶ ἐπ᾿ ἄλλων οἱ ἑρμη- vevovres τὰ Ἑβραϊχὰ πεποιήχασιν. τίς γάρ ποτε Ἑλλήνων ἐχρήσατο τῇ ἐνωτίζου". προσηγορίᾳ ἢ τῇ ,,(ἀχουτίσϑητι“ ἀντὶ τοῦ „el τὰ ὦτα δέξαι χαὶ ,ιἀχοῦσαε ποίεε σ(ε)“; ἰσομοία τῇ ,,ἐπεούσιον“ προσηγορίᾳ ἐστὶ παρὰ Mwvoei γεγραμμένη, ὑπὸ ϑεοῦ εἰρημένη" υὐμεῖς δὲ ἔσεσϑέ μοι“ ,,λαὸς περιούσιος.“ χαὶ doxel μοι ἑκατέρα λέξις παρὰ τὴν οὐσίαν πεποιῆσϑαι, ἡ μὲν τὸν εἰς τὴν οὐσίαν συμβαλλόμε- γον ἄρτον δηλοῦσα, ἡ δὲ τὸν περὶ τὴν οὐσίαν | καταγινόμενον λαὸν καὶ κοινωνοῦντα αὐτῇ σημαίνουσα.
8. ἡ μέντοι κυρίως οὐσία τοῖς μὲν προηγουμένην τὴν τῶν ἀσω- μάτων ὑπόστασιν εἶναι φάσχουσι νενόμισται χατὰ τὰ ἀσώματα, τὸ εἶναι βεβαίως ἔχοντα καὶ οὔτε προσϑήχην χωροῦντα οὔτε ἀφαίρεσιν πάσχοντα (τοῦτο γὰρ ἴδιον σωμάτων, περὶ ἃ γίνεται ἡ αὔξη καὶ ἡ φϑίσις παρὰ τὸ εἶναι αὐτὰ ῥευστὰ, δεόμενα τοῦ ὑποστηρίζοντος ἐπεισιόντος καὶ τρέφοντος" ὅπερ ἐὰν πλεῖον ἐν καιρῷ ἐπεισίῃ τοῦ ἀποῤῥέοντος, αὔξησις γίνεται, ἐὰν δὲ ἔλαττον, μείωσις᾽ τάχα δέ τινα οὐδ᾽ ὅλως τὸ ἐπεισιὸν λαμβάνοντα ἔν ἀχράτῳ, ἵν᾽ οὕτως εἴπω,
8 διαφερούσης, αὐτὴν] διαφερόμενοι, ἀλλ᾽ αὐτὴν Bent. (bei Del. 1246 Anm. a), διαφερούσην [so] αὐτὴν Angl. (bei Del. I 9248) 4 ἐξηνηνοχότες Ox.Del. | 5 ne- nomzxacı Lond.Del. | 6 ἀχουτίσϑητι ἀχούτισον schreibt Angl. (a. a. O.), da das Passivum von ἀχουτίζειν bei den LXX nirgends vorkommt, und auch bier nicht zu der folgenden Erklärung: ἀχοῦσαι ποίει (Ζ. 7) stimmen würde; aber die seltene Form ἀχουτίσϑητι ist wohl richtig überliefert, und der Fehler eher in der (Ζ. 7) folgenden Erklärung des Wortes zu suchen | 7 ἀχοῦσαι T Ausgg. ἀχούεσθϑαι ver- mute ich (mit Beibehaltung von ἀχουτέσϑητι Z. 6) | ποίει o(e) schreibe ich, ποίξι schreiben Angl. (a. a. O.), Bent. u. Del. (I 246 Anm. b), ποιεῖς T Ausgg. | hinter ἐσομοία -[- δὲ Angl. (a. a. O.) | ἐπιούσιον schreibe ich mit: Angl. (a. a. O.), vgl. oben 8. 366 Z. 34; ἐπιουσίῳ T Ausgg. | 8 προσηγορίᾳ Ox. Angl. (a. a. O.) προσηγορία Lond. Del. | uwücg T Ausgg. | 9 ἔσεσϑέ!] εσε von IL. H. mit schwärzerer Tinte geschrieben T | 14 φάσχουσι νενόμισται!) φάσχουσιν Wvo- μασται Bent. (bei Del. I 246 Anm. ἃ) | 18 ἐπεισιόντος Huet Ausgg. ἐπισείοντος in ἐπισίοντος von II. Η,, w. 6. sch., u. mit schwärzerer Tinte corr. T | 20 οὐ δόλως Ausgg.
μειώσει γίνεται), τοῖς δὲ ἐπακολουϑητικὴν αὐτὴν εἶναι νομίζουσι προηγουμένην δὲ τὴν τῶν σωμάτων ὅροι αὐτῆς ουτοί εἰσιν" οὐσία ἐστὶν ἢ πρώτη τῶν ὄντων ὕλη, καὶ ἐξ ἧς τὰ ὄντα, ἢ τῶν σωμάτων ὕλη, καὶ ἐξ ἧς τὰ σώματα, N τῶν ὀνομαζομένων, καὶ ἐξ ἧς τὰ 0v0- δ μαζόμενα, ἢ τὸ πρῶτον ὑπόστατον ἄποιον ἢ τὸ προὔφιστάμενον τοῖς οὖσιν ἢ τὸ πάσας δεχόμενον τὰς μεταβολάς τε καὶ ἀλλοιώσεις, αὐτὸ δὲ ἀναλλοίωτον κατὰ τὸν ἴδιον λόγον, ἢ τὸ ὑπομένον πᾶσαν ἀλλοί- ὦσιν καὶ μεταβολήν. κατὰ τούτους δὲ ἡ οὐσία ἐστὶν ἄποιός τε καὶ ἀσχημάτιστος κατὰ τὸν ἴδιον λόγον ἀλλ᾽ οὐδὲ μέγεϑος ἀποτεταγμένον 10 ἔχουσα, πάσῃ δὲ ἔγχειται ποιότητε χαϑάπερ ἕτοιμόν τι χωρίον. ποιότητας δὲ διατακτικῶς λέγουσι τὰς ἐνεργείας καὶ τὰς ποιήσεις κοινῶς, ἐν αἷς εἶναι τὰς κερήσεις χαὶ σχέσεις συμβέβηκεν" οὐδέ τίνος γὰρ τούτων κατὰ τὸν ἴδιον λόγον μετέχειν φασὶ τὴν οὐσίαν, ἀεὶ δέ τινος αὐτῶν ἀχώριστον εἶναι πάϑει τήνδε, οὐδὲν ἥττον καὶ ἐπι- 15 dexenv πασῶν τῶν τοῦ ποιοῦντος ἐνεργειῶν, ὡς ἂν ἐχεῖνο ποιῇ καὶ μεταβάλλῃ" ὁ γὰρ συνὼν αὐτῇ τόνος καὶ δὶ ὅλων κεχωρηκὼς πάσης TE ποιότητος καὶ τῶν περὶ αὐτὴν αἴτιος ἂν οἰχονομιῶν' di ὅλων τε μεταβλητὴν καὶ di ὅλων διαιρετὴν λέγουσιν εἶναι, καὶ πᾶσαν οὐσίαν 247 πάσῃ συγχεῖσϑαι δύνασϑαι, ἡνωμένην μέντοι. 20 9. ἐπεὶ δὲ περὶ τῆς οὐσίας ζητοῦντες dia , τὸν ἐπιούσιον“ ἄρτον“ xal τὸν περιούσιον λαὸν εἰς τὸ τὰ σημαίνοντα διαχρεϑῆναι
ὃ ἢ πρώτη--ἢ τῶν---α ἢ τῶν schreibe ich, 7 πρώτη---ἢ τῶν--4 ἢ τῶν Lond., 7 πρώτη ---ἢ tov—4 ἢ τῶν TOx.Del. | ἐξ ἧς τὰ--- ἐξ ἧς τὰ---ἐξ ἧς τὰ Ausgg. ἑξῆς τὰ--4 ἑξῆς τὰ---ὀξῆς τὰ T | 10 ἔγκχειται)] ὑπόκειται Angl. διατατιχῶς Cl. Fleury (bei Del. I 246 Anm. f) | 14 πάϑει τήνδε, πάϑει, αὐτὴν. δὲ Angl. (a. a. 0.) nase. τήν δὲ, [30] T πάϑει, τὴν δὲ Lond. | ἐπιδεχτὴν) ἐπι: δεχτικὴν Lomm. | 17 ἂν) ἂν (7) Bent. u. Del. (I 246 Anın. g), ἂν (ein) Angl. (bei Del. I 9245).
τῆς οὐσίας ταῦτ᾽ εἰρήχαμεν, ἄρτος δὲ ἐν τοῖς πρὸ τούτων νοητὸς ἦν, ὃν αἰτεῖν ἡμᾶς ἐχρῆν, ἀναγκαῖον συγγενῆ τῷ ἄρτῳ τὴν οὐσίαν εἶναι voslv ἵν ὥσπερ ὃ σωματικὸς ἄρτος ἀναδιδόμενος εἰς τὸ τοῦ τρεφομένου σῶμα χωρεῖ αὐτοῦ εἰς τὴν οὐσίαν, οὕτως „oO ζῶν“ καὶ »ἐξ οὐρανοῦ“ χαταβεβηκχὼς (ἄρτος ἀναδιδόμενος εἰς τὸν νοῦν καὶ τὴν ψυχὴν μεταδῷ τῆς ἰδίας δυνάμεως τῷ ἐμπαρεσχηχότι ἑαυτὸν τῇ ἀπ᾽ αὐτοῦ τροφῇ᾽ καὶ οὕτως ἔσται ὃν αἰτοῦμεν „aprov“ 267 ἐπιούσεον.“ καὶ „| πάλιν ὃν τρόπον χατὰ τὴν. “ποιότητα τῆς „C00- φῆς," »Οτερεᾶς“ οὔσης χαὶ ἀϑληταῖς ἁρμοζούσης ἢ γαλαχτώδους τινὸς 10 καὶ λαχανώδους, ἐν διαφόρῳ δυνάμει ὃ τρεφόμενος γίνεται, οὕτως ἀχόλουϑόν ἐστι, τοῦ λόγου τοῦ ϑεοῦ ἤτοι @g γάλαχτος παιδίοις ἁρμοζόντως διδομένου ἢ εἰς λαχάνου ἀσϑενοῦσιν ἐπιτηδείως ἢ αἷς σαρχὸς ἀγωνιζομένοις προσ(χαίρως), ἕχαστον τῶν τρεφομένων κατὰ τὴν ἀναλογίαν, ᾧ ἐμπαρέσχεν ἑαυτὸν λόγῳ, τόδε τι ἢ τόδε δύνασϑαι 15 χαὶ τοιόνδε ἢ τοιόνδε γίνεσϑαι. ἔστι μέντοι γε τὶς νομιζομένη τροφὴ, οὖσα δηλητήριος, καὶ ἑτέρα νοσοποιὸς καὶ ἄλλη μηδὲ ἀναδοϑῆναι δυναμένη" ἅπερ πάντα κατ᾽ ἀναλογίαν μετενεχτέον ἐστὶ καὶ ἐπὶ τὰς διαφορὰς τῶν νομιζομένων τροφίμων μαϑημάτων. ἐπιούσιος τοίνυν ἄρτος ὃ τῇ φύσει τῇ λογικῇ καταλληλότατος καὶ τῇ οὐσίᾳ αὐτῇ 20 συγγενὴς, ὑγείαν ἅμα καὶ εὐεξίαν καὶ ἰσχὺν, περιποιῶν τῇ ψυχῇ καὶ τῆς ἰδίας ἀϑανασίας (ἀϑάνατος γὰρ ὃ λόγος τοῦ ϑεοῦ) μεταδιδοὺς τῷ ἐσϑίοντι αὐτοῦ. 10. οὗτος δὴ ὃ ἐπιούσιος ἄρτος. ἄλλῳ ὀνόματι δοκεῖ μοι ἐν τῇ γραφῇ ξύλον Gans“ ὠνομάσϑαι, ἐφ᾽ ὅπερ ὃ ἐχτείνας ,τὴν χεῖρα“ 25 χαὶ λαβὼν ἀπ᾿ αὐτοῦ »ξήσεται εἰς τὸν αἰῶνα.“ καὶ τρίτῳ ὀνόματι ᾿ τοῦτο τὸ ξύλον“ ,σοφία“ τοῦ ϑεοῦ ὀνομάζεται παρὰ τῷ Σολομῶντι διὰ τούτων' οιξύλον ζωῆς ἔστι πᾶσι τοῖς ἀντεχομένοις αὐτῆς, καὶ τοῖς ἐπερειδομένοις ὡς ἐπὶ κύριον ἀσφαλής.“ ἐπεὶ δὲ καὶ οἱ ἄγγελοι σοφίᾳ τρέφονται ϑεοῦ, ἀπὸ τῆς κατὰ τὴν ἀλήϑειαν μετὰ σοφίας 80 ϑεωρίας δυναμούμενοι πρὸς τὸ τὰ ἴδια ἔργα ἐπιτελεῖν, λέγεται ἐν ψαλμοῖς καὶ τοὺς ἀγγέλους τρέφεσϑαι, κοινωνούντων τῶν ἀνϑρώπων
7 καὶ οὕτως---ϑ ἐπιούσιον] zul οὗτος ἔσται ὃν αἰτοῦμεν, ἄρτος ἐπιούσιος vermutet Del. (I 247 Anm. b) 9 γαλαχτώδους von 1. Η. aus γαλακτάδους core. T | 18 προσ(χαίρως», ἕχαστον schreibe ich, προσφόῤως, ἕχαστον Bent. u. Del. (1247 Anm. 6), ἕχαστον Angl. (bei Del. I 924b) πρὸς ἕχαστον T Ausgg. | 19 χαταλλη- λότατος) χαταλληλότερος Ox.Lond. | 28 δὴ] δὲ Angl. (a. a. μ᾿ | 28 ὡς ἐπὶ κύριον) ὡς ἐπὶ κίονα Bent. (bei Del. I 247 Anm. 6).
τοῦ ϑεοῦ, οἵτινες ᾿Εβραῖοι προσαγορεύονται, τοῖς ἀγγέλοις καὶ οἱονεὶ καὶ συνεστίων αὐτοῖς γινομένων. τοιοῦτον δέ ἐστε τὸ (ἄρτον ἀγγέ- λων ἔφαγεν ἄνϑρωπος.. μὴ γὰρ ἐπὶ τοσοῦτον πτωχεύσαι ὃ νοῦς ἡμῶν, ὡς οἰηϑῆναι σωματιχοῦ τινος ἄρτου, τοῦ ἱστορουμένου οὐρα- νόϑεν ἐπὶ τοὺς ἐξεληλυϑότας τὴν Αἴγυπτον xaraßeßnxevaı, | τοὺς ἀγγέλους ἀεὶ μεταλαμβάνοντας τρέφεσϑαι, τούτου αὐτοῦ κεχοινω- νηχότων τῶν Ἑβραίων τοῖς ἀγγέλοις, τοῖς λειτουργικοῖς τοῦ ϑεοῦ πνεύμασιν.
11. οὐκ ἄκαιρον δὲ ζητοῦσιν ἡμῖν ,τὸν ἐπιούσιον“ ἄρτον“ xal τὸ ,μξύλον τῆς ζωῆς“ καὶ τὴν σοφίαν τοῦ ϑεοῦ τήν τε χοινὴν ἁγίων ἀνθρώπων καὶ ἀγγέλων τροφὴν ἐπιστῆσαι καὶ περὶ τῶν ἐν Γενέσει γεγραμμένων τριῶν ἀνδρῶν, καταχϑέντων παρὰ τῷ ᾿Αβραὰμ καὶ μεταλαβόντων πεφυραμένων τριῶν μέτρων ,,σεμιδάλεως“ εἰς ἐγχρυφιῶν ποίησιν, μή ποτε γυμνῶς τροπικῶς ταῦτα εἴρηται, δυ- ναμένων τῶν ἁγίων μεταδοῦναί ποτε τροφῆς νοητῆς χαὶ λογικῆς | οὐ μόνον ἀνϑρώποις ἀλλὰ καὶ ϑειοτέραις δυνάμεσιν ἤτοι εἰς ὠφέ- λείαν αὐτῶν ἢ εἰς ἐπίδειξιν ὧν δεδύνηνται περιποιῆσαι ἑαυτοῖς τρο- φιμωτάτων, εὐφραινομένων καὶ τρεφομένων ἐν τῇ τοιαύτῃ ἐπιδείξει τῶν ἀγγέλων καὶ ἑτοιμοτέρων γινομένων πρὸς τὸ παντὶ τρύπῳ συν- εργῆσαι καὶ πρὸς τὸ ἑξῆς συμπνεῦσαι τῇ πλειόνων καὶ μειζόνων καταλήψει τοῦ ἐπὶ προτέροις παρεσχευασμένου τροφίμοις μαϑήμασιν, εὐφράναντος καὶ, ἵν᾽ οὕτως εἴπω, ἀναϑρέψαντος αὐτούς. οὐ ϑαυ- μαστὸν δὲ εἰ ἀγγέλους τρέφει ἄνϑρωπος, ὅπου γε καὶ Χριστὸς ὅὃμο- λογεῖ ἑστὼς παρὰ ,τὴν ϑύραν“ χρούειν, ἵν᾿ εἰσελϑὼν παρὰ τὸν ἀνοίξαντα αὐτῷ δειπνήσῃ ,,μετ᾽ αὐτοῦ“ ἐκ τῶν ἐκείνου, μετὰ ταῦτα καὶ αὐτὸς μεταδώσων τῶν ἰδίων τῷ πρότερον ἑστιάσαντι κατὰ τὴν ἰδίαν δύναμιν τὸν υἱὸν τοῦ ϑεοῦ.
12. τοῦ μὲν οὺν ἐπιουσίου ὃ μεταλαμβάνων ἄρτου Pe μενος nv ,καρδίαν“ υἱὸς ϑεοῦ γίνεται", ,τοῦ“ δὲ, δράκοντος“ ὁ μετέχων οὐκ ἄλλος ἐστὶ τοῦ νοητοῦ Αἰϑίοπος, διὰ τὰς τοῦ, δράκοντος“ ἄρχυς
2 xal will Ang]. (bei Del. I 924b) tilgen | 4 τοῦ von Angl. (a. a. Ὁ.) ohne Grund gestrichen | 6 αὐτοῦ! ἄρτου Angl. (a. a. O.) | 7 λειτουργικοῖς) αὐτουργιχοῖς T | 14 γυμνῶς τροπιχῶς) οὐ γυμνῶς ἀλλὰ τροπιχῶς liest Del. (I 248 Anm. a) ohne Grund | 17 δεδύνηνται Bent. (bei Del. I 924b) Del. (T 248 Anm. b) Angl. (a. a. O.), δεδύνηται T Ausgg. | 21 παρεσχευασμένου) παρεσχευασμένοις Del. (1248 Anm. c) | μαϑήμασιν Del. (1 248 Anm. c) παϑήμασιν TAusgg.
μεταβάλλων καὶ αὐτὸς εἰς ὄφιν, ὥστε ὑπὸ τοῦ λόγου ονειδιξζόμενον αὐτὸν, κἂν λέγῃ βαπτίξεσϑαι ϑέλειν, ἀκούειν᾽ „OPES, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσὴς ὀργῆς; “ λέγει δὲ περὶ τοῦ δραχοντείου σώματος ὑπὸ τῶν Αἰϑιόπων ἑστιωμένου ὃ david ταῦτα. συνέτριψας τὰς κεφαλὰς τῶν ὁραχόντων ἐπὶ τοῦ ὕδατος, (σὺ συνέϑλασας τὴν χεφαλὴν τοῦ δράχοντος, ἔδωχας αὐτὸν βρῶμα λαοῖς τοῖς Αἰϑίοψιεν.“ εἰ δὲ μὴ ἀπεμφαίνει, οὐσιωδῶς ὑὕφεσ- τῶτος τοῦ υἱοῦ τοῦ ϑεοῦ ὑφεστῶτος δὲ καὶ τοῦ ἀντικειμένου, ἕχά- τερον αὐτῶν τροφὴν γίνεσϑαι τοῦδε ἢ τοῦδε, τί ὀχνοῦμεν παρα- 10 δέξασϑαι ἐπί γε πασῶν τῶν δυνάμεων χρειττόνων καὶ χειρόνων καὶ ἐπὶ τῶν ἀνϑρώπων τὸ δύνασϑαε τρέφεσϑαι ἀπὸ πάντων τού- τῶν ἕνα ἕχαστον ἡμῶν; κοινωνεῖν γοῦν τῷ Exaroviraoxo Κορνηλίῳ 49 καὶ τοῖς ἅμα συναχϑεῖσιν ἐν τῇ Καισαρείᾳ 6 Πέτρος μέλλων μετὰ δὲ ταῦτα καὶ τοῖς ἔϑνεσι μεταδώσειν τῶν λύγων τοῦ θεδῦ, ὁρᾷ τὸ 15 ντέτταρσιν ἀρχαῖς xadıdusvov“ οὐρανόϑεν „OREdoc,“ „ev ©“ „ravra τὰ τετράποδα xal ἑρπετὰ καὶ ϑηρία τῆς γῆς“ ὅτε καὶ xeleveraL „avaoras“ ϑῦσαι καὶ φαγεῖν, προστασσόμενος μετὰ τὸ παραιτού- μενον αὐτὸν εἰρηχέναι' σὺ οἶδας, ὅτι οὐδέ ποτε χοινὸν ἢ ἀκάϑαρτον εἰσῆλθεν εἰς τὸ στόμα μου“ ,μηδένα κοινὸν ἢ ἀκάϑαρτον λέγειν 20 ἄνϑρωπον»" τῷ τὰ καϑαρϑέντα ὑπὸ ϑεοῦ μὴ δεῖν ὑπὸ Πέτρου κοι- νοῦσϑαι' φησὶ γὰρ ἡ λέξις „a ὃ ϑεὸς ἐχαϑάρισε σὺ μὴ κοίνου." 27r οὐχοῦν τὸ καϑαρὸν | βρῶμα καὶ τὸ ἀκάϑαρτον κατὰ τὸν Μωῦσέως νόμον ἐν ὀνομασίαις διακρινόμενον πλειόνων ζῴων, τὴν ἀναφορὰν ἔχον ἐπὶ τὰ διάφορα ἤϑη τῶν λογικῶν, διδάσχει τούσδε μὲν τροφί- 25 μους ἡμῖν τυγχάνειν τούσδε δὲ ἐναντίως ἔχειν, ἕως καϑαρίσας πάν- τας ποιήσῃ τροφίμους ὃ ϑεὸς ἢ τοὺς ἀπὸ ,παντὸς γένους." 18. τούτων δὴ οὕτως ἐχόντων καὶ τοσαύτης διαφορᾶς βρωμά- τῶν οὔσης, εἷς παρὰ πάντας τοὺς εἰρημένους ἐστὶν 6 ἐπεούσεος
6 (σὺ συνέϑλασας τὴν χεφαλὴν τοῦ δράχοντος,) füge ich mit Angl. (bei ohne Beziehung wäre; {σὺ συνέτριψας τὰς χεφαλὰς τοῦ δράκοντος, fügt Del {vgl. 1248 Anm. g) nach der gewöhnlichen Lesart der LXX ein | 10 ἐπί γε TLond. ἐπί τε Ox.Del. | 26 ἢ τοὺς] 7 τινας vermutet Del. (I 249 Anm. a), χαὶ τοὺς E. Klo- stermann | 27 δὴ] δὲ Angl. (bei Del. I 9258).
ἄρτος, περὶ οὗ εὔχεσϑαι δεῖ, ἵνα ἐχείνου ἀξιωϑῶμεν καὶ τρεφόμενοι τῷ „ev ἀρχῇ“ πρὸς ϑεὸν“ ϑεῷ λόγῳ ϑεοποιηϑῶμεν. ἐρεῖ δέ τις τὸ ,ἐπιούσιον“ παρὰ τὸ ἐπιέναι κατεσχηματίσϑαι, ὥστε αἰτεῖν ἡμᾶς χελεύεσϑαι τὸν ἄρτον τὸν οἰχεῖον τοῦ μέλλοντος αἰῶνος, ἕνα προ- 5 λαβὼν αὐτὸν ὃ ϑεὸς ἤδη ἡμῖν δωρήσηται, ὥστε τὸ οἱονεὶ αὔριον δοϑησόμενον »σήμερον“ ἡμῖν δοϑῆναι, σήμερον“ μὲν τοῦ ἐνεσ- τῶτος αἰῶνος λαμβανομένου αὔριον δὲ τοῦ μέλλοντος. ἀλλὰ βελ- τίονος οὔσης τῆς προτέρας ἐχδοχῆς ὅσον ἐπ᾽ ἐμοὶ κριτῇ, τὸ «περὶ τῆς „onnegov“ παρὰ τῷ Ματϑαίῳ τούτοις προσχείμενον ἢ τὸ 10 „xa$ ἡμέραν“ παρὰ τῷ Aovxa γεγραμμένον ἐξετάσωμεν. ἔϑος δὴ πολλαχοῦ τῶν γραφῶν τὸν πάντα αἰῶνα ,σήμερον“ καλεῖσϑαι, ὥσπερ, ἐν τῷ υοὗτος πατὴρ “Μωαβιτῶν ἕως τῆς σήμερον ἡμέρας" καὶ »οὗτος πατὴρ ᾿Δμμανιτῶν ἕως τῆς σήμερον ἡμέρας" xal ,ἔφη- μίσϑη ὃ λόγος οὗτος παρὰ Ἰουδαίοις ἕως τῆς σήμερον, « χαὶ ἐν τοῖς 15 Ψαλμοῖς" "σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀχούσητε, un σκληρύνητε τὰς καρδίας ὑμῶν." ἐν δὲ τῷ Ἰησοῦ σαφέστατα οὕτω τοῦτο εἴρη- ται „un ἀπόστητε ἀπὸ κυρίου ἐν ταῖς σήμερον ἡμέραις.“ εἰ δὲ σήμερον“ ὃ πᾶς οὗτος αἰὼν, μή ποτε »ἐχϑὲς" ὁ παρεληλυϑώς ἐστιν αἰών. τοῦτο δὲ ἐν ψαλμοῖς καὶ παρὰ τῷ Παύλῳ ἐν τῇ πρὸς 20 Ἑβραίους λέγειν ὡπειλήφαμεν, ἐν ψαλμοῖς οὕτως" Χίλια ἔτη ἐν» ὀφϑαλμοῖς σου ὡσεὶ ἡμέρα ἡ ἐχϑὲς, ἥτις διῆλϑεν". (Ἵτις ποτέ ἐστιν ἡ διαβόητος χιλεονταετηρὶς, Mm ὁμοιοῦται τῇ υἐχϑὲς"΄ | ἡμέρᾳ, δια- 250 φερούσῃ τῆς σήμερον"), παρὰ δὲ τῷ ἀποστόλῳ γέγραπται", Ἰησοῦς Χριστὸς χϑὲς xal σήμερον 6 αὐτὸς καὶ εἰς τοὺς αἰῶνας.“ καὶ οὐ-
2 ϑεοποιηϑῶμεν von 1. [2] H. mit schwärzerer Tinte aus ϑεοποιῶμεν corr. T | 3 τὸ ἐπιούσιον Angl. (bei Del. I 9258) τὸν ἐπιούσιον TAusgg., aber es handelt sich bier nur um den Begriff ἐπιούσιον" | χατεσχηματίσϑαι schreibe ich mit Bent. u. Del. (1 249 Anm.b), za? ἐσχηματίσϑαι T Ausgg. | 6 τοῦ] ἐπὶ τοῦ vermutet Angl.(Lond. (bei Del. 19258) | 9 προσχείμενον schreibe ich mit Angl. (a. a. O.), προκείμενον T Ausgg. | ἢ] καὶ Ox. Angl.(a.a.0.)| 11 δὴ T δὲ Ausgg. | 17 ἀπόστητε) ἀποστῆτε Lond. | 18 σήμερον] (τὸν σήμερον Angl.(a. a. 0.) | ἐχϑὲς schreibe ich mit Bent. (bei Del. 1249 Anm. d), ὁ ἐχϑὲς Ox. τὸ χϑὲς Angl. (a. a. O.) ὃ χϑὲς T Lond. Del. | 20 As- yeır) scil. τὴν γραφήν (oder τὰς γραφάς nach Angl. a. a. O.), also nicht in Ae- γεσϑαι zu corrigieren [- 22 χιλιονταετηρὶς] χιλιετηρὶς Bent. Del. (I 249 Anm. 6) | (n) füge ich mit Del. ein, {καὶ Lond.
dtv ϑαυμαστὸν τῷ ϑεῷ τὸν ὅλον αἰῶνα τῆς παρ᾽ ἡμῖν μιᾶς ἡμέρας διαστήματος λόγον ἔχειν, ἐγὼ δ᾽ οἶμαι ὅτι καὶ ἐλάττονος.
14. καὶ ἐξεταστέον εἰ ἐ ἐπὶ αἰῶνας ἀναφέρονται οἱ λόγοι τῶν κατὰ τὰς οἡμέρας" ἢ "μῆνας" ἢ »καιροὺς"“ ἢ „Eruavroöc“ ἀναγεγραμμένων ἑορτῶν ἢ ,πανηγύρεων. εἰ γὰρ „oxıav“ ἔχει „Ö νόμος τῶν μελλόν- των," ἀνάγκη τὰ πολλὰ σάββατα | πολλῶν τινῶν ἡμερῶν εἶναι υσχιὰν“ χαὶ τὰς νουμηνίας διὰ χρονικῶν διαστημάτων ἐνίστασϑαι, οὐκ οἶδα ὑπὸ ποίας σελήνης συνοδευούσης τινὶ ἡλίῳ ἐπιτελουμένας. εἰ δὲ καὶ πρῶτος“ ,μὴν“ καὶ δεκάτη ἡμέρα „Eos τεσσαρεσκαιόδεχά- της“ καὶ τῶν ἀζύμων ἑορτὴ ἀπὸ τεσσαρεσχαιδεχάτης „Eos μιᾶς καὶ εἰχάδος“ ,σχιὰν“ περιέχει „usAlovrov,“ „tis σοφὸς καὶ“ ἐπὶ τοσοῦ- τον ϑεῷ »φίλος," εὑς πλειόνων μηνῶν τὸν πρῶτον ἰδεῖν καὶ τὴ» δε- κάτην αὐτοῦ ἡμέραν καὶ τὰ ἑξῆς; τί δέ us δεῖ λέγειν περὶ τῆς ἕορ- τῆς τῶν ἑπτὰ ἑβδομάδων ἡμερῶν καὶ περὶ τοῦ ἑβδόμου μηνὸς (οὗ ἡ νεομηνία ἡμέρα͵,,σαλπίγγων“ ἐστὶ, „ri“ δὲ, δεκάτῃ“ ,ἡμέρα ἱλασ- μοῦ“), τῷ μόνῳ νομοϑετήσαντι αὐτὰ ϑεῷ ἐγνωσμένων; τίς δὲ ἐπὶ τοσοῦτον τὸν Χριστοῦ χεχώρηχε νοῦν, ὡς τοὺς ἑβδόμους ἐνιαυτοὺς τῆς ἐλευϑερίας τῶν Ἑβραίων οἰκετῶν καὶ, τῆς ἀφέσεως“ τῶν χρεῶν ἀνέσεώς τε ἀπὸ γεωργίας τῆς ἁγίας γῆς ἐκλαβεῖν; ἔστι δέ τις καὶ ἀνωτέρω τῆς διὰ ἑπτὰ ἐτῶν ἑορτῆς 6 καλούμενος Ἰωβηλαῖος, ὃν- τινα κἂν ἐπὶ ποσὸν φαντασϑῆναι εἶναί τε τρανῶς ἢ τοὺς ἐν αὐτῷ νόμους πληρωϑησομένους ἀληϑινοὺς οὐδενός ἐστε (πλὴν) τοῦ τὴν πατριχὴν βουλὴν περὶ τῆς ἐν ἅπασι τοῖς αἰῶσι διατάξεως κατὰ, τὰ“ »ἀνεξερεύνητα“ ,αὐτοῦ“ „xoluara“ καὶ τὰς ἀνεξιχνιάστους αὐτοῦ ὁδοὺς τεϑεωρηχότος.
1 τῷ ϑεῷ τὸν ὅλον αἰῶνα τῆς παρ᾽ ἡμῖν μιᾶς ἡμέρας διαστήματος λόγον ἔχειν schreibe ich mit Angl. ‚(bei Del.I 925), vgl. Origenes 2.2.0.; τῷ dep (τῶν ὅλων) τὸν ὅλον αἰῶνα τοῦ παρ᾽ ἡμῖν μιᾶς ἡμέρας διαστήματος λέγον ἔχειν Bent. (bei Del. I 250 Anm. a), τῷ ϑεῷ τὸν ὅλον αἰῶνα τῆς παρ᾽ ἡμῖν μιᾶς ἡμέρας διαστή- ματι λόγον λέγειν TAusgg. | 7 σκιὰν TLond. σκιὰς Ox.Del. | 15 7 νεομηνία) τῷ νεομηνίᾳ Bent. (bei Del. I 250 Anm. e) | τῷ δὲ δεχάτῃ) vgl. Lev. 23, 27, also nicht mit Angl. (a. a. O.) 7 δὲ δεχάτη zu schreiben | 17 Χριστοῦ! ϑεοῦ vermutet Del. (1 250 Anm, f) | 18 χρέων TAusgg. | 20 hinter ἑπτὰ + ἑβδομάδων Angl. (a. a. O.), dagegen Del. (I 9258) | 21 εἶναί τι will Angl. (a. a. O.) tilgen | 22 ἀληϑινοὺς) ἀληϑινῶς Bent. (bei Del. 1250 Anm. g) | ἐστι (πλὴν) τοῦ schreibe ich mit Bent. (der auch ἐστιζν οὐ) vermutet, vgl. Del. I 250 Anm. g) u. Angl. (a. a. O.), doru(r el un) τοῦ Cl. Fleury (bei Del. a. a. O.).
15. πολλάκις δέ μοι ἐπῆλϑεν ἀπορεῖν, Ovyxgovovri δύο λέξεις ἀποστολικὰς, πῶς συντέλεια αἰώνων“ ἐστὶν, ἐφ᾽ ἢ „anas“ , εἰς ἀϑέ- τησιν τῶν ἁμαρτιῶν“ Ἰησοῦς ςπεφανέρωται,“ εἰ μέλλουσιν εἶναι αἰῶνες μετὰ τοῦτον ἐπερχόμενοι. ἔχουσι δὲ αἱ λέξεις αὐτοῦ οὕτος, ἐν μὲν τῇ πρὸς Ἑβραίους" ονυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀϑέτησιν τῶν ἁμαρτιῶν διὰ τῆς ϑυσίας αὐτοῦ πεφανέρωται," ἐν δὲ τῇ πρὸς Ἐφεσίους" (ἵνα ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχο- μένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ | ἐν χρηστότητι ἐφ᾽ ἡμᾶς.“ καὶ περὶ τηλικούτων στοχαζόμενος νομίζω ὅτι, ὥσπερ συντέλεια τοῦ ἐνιαυτοῦ ὁ τελευταῖός ἐστι μὴν, μεϑ’ ὃν ἀρχὴ μηνὸς ἑτέρου ἐνίσταται" οὕτω μή ποτε, πλειόνων αἰώνων οἱονεὶ ἐνιαυτὸν αἰώνων συμπληρούντων, συντέλειά ἐστιν 6 ἐνεστὼς αἰὼν, μεϑ' ὃν μέλλοντές τινες αἰῶνες ἐνστήσονται, ὧν ἀρχή ἐστεν ὃ μέλλων, καὶ ἐν ἐχείνοις τοῖς μέλλουσιν ἐνδείξεται ὁ ϑεὸς τὸν πλοῦτον , τῆς χάρι- τος αὐτοῦ ἐν χρηστύτητι“" τοῦ ἁμαρτωλοτάτου καὶ εἰς τὸ ἅγιον ανεῦμα δυσφημήσαντος χρατουμένου παρὰ τῆς ἁμαρτίας ἐν ὅλῳ τῷ ἐνεστῶτι αἰῶνι καὶ ἀρχῆϑεν μέχρι τέλους τῷ μέλλοντι μετὰ ταῦτα οὐκ old ὅπως οἰχονομησομένου.
16. ταῦτα τοίνυν ὃ ἰδὼν καὶ τῇ διανοίᾳ αἰώνων ἑβδομάδα, ἵνα σαββατισμόν τινα ἅγιον ϑεωρήσῃ, ἐννοήσας καὶ αἰώνων μῆνα, ἵνα τὴν ἁγίαν τοῦ ϑεοῦ ἴδῃ νουμηνίαν, καὶ αἰώνων ἐνιαυτὸν, ἵνα συνί- δῃ τὰς τοῦ ἐνιαυτοῦ γε ἑορτὰς, ὅτε δεῖ „nav ἀρσενικὸν“ ἐνώπιον φαίνεσθαι „xuplov ϑεοῦ,“ καὶ τηλικούτων αἰώνων τοὺς ἀνάλογον ἐνιαυτοὺς, ἵνα τὸ ἕβδομον ἅγιον ἔτος καταλαμβάνῃ, χαὶ αἰώνων ἑβδοματικοὺς ἑπτὰ, ὅπως ὑμνήσῃ τὸν τηλικαῦτα νομοϑετήσαντα, ἐξε- τάσας" πῶς δύναται μιχρολογῆσαι περὶ τοῦ ἐλαχίστου μορίου ὥρας τῆς τοῦ τηλικούτου αἰῶνος ἡμέρας καὶ οὐχὶ πάντα ποιήσει, ἵνα ἀπὸ
1 δέ] δή Ox. | 6 αὐτοῦ] αὑτοῦ Lond. | 8 τὸ ὑπερβάλλον πλοῦτος schreibe ich mit Bent. (bei Del. I 250 Anm. 1), vgl. unten Ζ. 14; τὸν ὑπερβάλλοντα πλοῦτον αὑτοῦ Lond. | 18 οἰχονομησομένου] οἰχονομηϑησομένου liest Del. (1 251 Anm. b) ohne Grund | 22 γε TLond. τε Ox.Del. | δεῖ Lond.Del., δὴ TOx. | 25 ἑβδοματι- κοὺς] ἑβδομαδικοὺς Bent. (bei Del. I 251 Anm. c) | hinter &nz& -+ ἐνιαυτοὺς Ang). (bei Del. I 925b) unrichtig, da dieses Wort aus Z, 24 zu ergänzen ist.
τῆς ἐνταῦϑα παρασκευῆς ἄξιος γενόμενος τοῦ τυχεῖν τοῦ ἐπιουσίου ἄρτου ἐν τῇ,,σήμερον“ ἡμέρᾳ λάβῃ αὐτὸν καὶ, καϑ'᾽ ἡμέραν,“ ἤδη σαφοῦς ἐκ τῶν προειρημένων γινομένου τοῦ ‚„xa® ἡμέραν“; τῷ γὰρ ἐξ ἀπείρων ἐπ᾽ ἄπειρον ὄντι ϑεῷ οὐ μόνον περὶ τῆς „onuegov“ ἀλλὰ καί πὼς τοῦ „ua ἡμέραν" ö „onuegov“ εὐχόμενος, ἀπὸ τοῦ δυνατοῦ ᾿ϑωρήσασϑαι »ὑπὲρ ἐκ περισσοῦ ὧν αἰτούμεϑα ἢ νοοῦμεν"
λαβεῖν οἷός τε ἔσται, ἵν᾽ οὕτως ὑπερβολιχῶς εἴπω, καὶ τὰ ὑπὲρ „a
ὀφϑαλμὸς οὐχ εἶδε καὶ“ τὰ ὑπὲρ ἃ (οὖς οὐκ ἤκουσε καὶ“ τὰ ὑπὲρ ἃ
10 11. καὶ ταῦτα δέ μοι δοκεῖ ἀναγχαιότατα ἐξητάσϑαι, ἵνα τό τε "σήμερον" νοηϑῇ καὶ τὸ „xa® ἡμέραν, ὅτε, τὸν ἐπιούσιον“ »ἄρτον“ δοϑῆναε ἡμῖν“ ἀπὸ τοῦ πατρὸς αὐτοῦ εὐχόμεϑα. εἰ κατὰ τελευταῖον δὲ βιβλίον “πρότερον ἐξετάξομεν τὸ οἡμῶν," ἐπεὶ λέγεται οὐχί" »τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον"
15 ἀλλὰ »τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν καϑ' ἡμέραν," ὕμως TE, ἐξεταστέον, πῶς οἡ μῶν" ἐστιν ὃ ἄρτος οὗτος. διδάσχει δὴ ὃ ἀπόστολος ὅτι, εἴτε ζωὴ εἴτε ϑάνατος εἴτε ἐνεστῶτα εἴτε μέλ- λοντα, πάντα“ τῶν ἁγίων ἐστί᾽ {περὶ οὗ) οὐχ ἀναγχαῖον ἐπὶ τοῦ παρόντος λέγειν.
ἡμεῖς Ι, ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν," ἢ ὡς ὁ “Δουκᾶς" „eat 252 ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφήκαμεν παντὶ ὀφείλοντι ἡμῖν περὶ τῶν ὀφειλημάτων καὶ ὃ ἀπόστολος λέγει" ἀπόδοτε πᾶσι τὰς ὀφειλὰς, τῷ τὸν φόρον τὸν φύρον, τῷ
25 τὸν φόβον τὸν φόβον, τῷ τὸ τέλος τὸ τέλος, τῷ τὴν τιμὴν τὴν τιμήν" μηδενὶ μηδὲν ὀφείλετε εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν.“ ὀφείλο- μὲν τοιγαροῦν ἔχοντές τινα καϑήχοντα οὐ μόνον ἐν τῇ δόσει ἀλλ
“Forgive us our debts”§28
28'And forgive us our debts, as we also have forgiven our debtors' (Matthew 6:12) — or as Luke has it, 'And forgive us our sins, for we ourselves also forgive everyone indebted to us.' (Romans 13:7–8) Concerning debts, the Apostle says: 'Render to all their dues: tribute to whom tribute, fear to whom fear, tax to whom tax, honor to whom honor. Owe no one anything, except to love one another.' (1 Samuel 2:25) We owe, then — holding certain duties — not only in giving, but in gentle speech too, and in certain works; and we owe a certain disposition toward them. These debts we either pay, by performing what the divine law commands, or, by despising the wholesome word, not paying, we remain in owing.
The like must be conceived for debts toward brothers — both those reborn with us in Christ by the word of godliness, and those of our womb or our father. There is a debt toward citizens too, and another common one toward all men — toward strangers in particular, and in particular toward those of a father's age — and another toward some, whom it is reasonable to honor as sons or as brothers. He who does not see that what is owed to brothers is performed remains a debtor of what he did not do. And he — if, when men cast upon us some of our failings, from the philanthropic spirit of wisdom — the debt grows greater. But we owe to ourselves too: to use the body thus — not to wear out the body's flesh by love of pleasure; and to bring this care to the soul, and make provision for the mind's keenness, and for speech, that it be stingless and useful and nowise idle. And when we do not do what is owed by us to ourselves, our liability becomes heavier.
And beyond all these, as God's 'workmanship' and creation, we owe him a certain disposition kept toward him, and love 'from the whole heart' 'and from the whole strength' 'and from the whole mind.' If we do not accomplish these, we remain debtors to God, sinning against the Lord. And who shall pray for us concerning these? 'For if a man sinning sin against a man, they shall pray for him; but if he sin against the Lord, who shall pray for him?' (Ephesians 4:30) — as Eli says in First Kingdoms. But with Christ having bought us with his own blood, we are debtors — as every slave is debtor to his buyer for so great a sum given for him. And we have a debt toward 'the Holy Spirit' too — paid when we grieve him not, 'whereby' we were 'sealed unto the day of redemption' — and, not grieving him, bear the fruits we are required to bear, with him present in us and quickening our soul. And if we know not exactly who is each one's angel, 'beholding' in the heavens the Father's 'face' — yet to each who oversees himself it becomes plain that to him too we are debtors of certain things. And if we are 'in a theater of the world and angels and men,' (Matthew 18:19 (angels)) know that, as in a theater one is debtor to say or do such things in sight of the spectators — which, if he do not, he is punished as having insulted the whole theater — so we owe 'to' the whole 'world' 'and' to all, angels and the race of men, the things we shall learn from wisdom if we will.
But apart from these more general debts, there is a debt of a widow cared for by the church, and another of a deacon, and another of a presbyter — and a bishop's debt is heaviest, exacted by the Savior of the whole church, and avenged if unpaid. And the Apostle named a common debt of man and wife, saying: 'Let the husband render the debt to the wife, and likewise the wife to the husband' (1 Corinthians 4:9) — adding, 'Defraud not one another.' And why must I say what readers of this writing can gather for themselves from what is said — how many debts, either not paying, we shall be held, or paying, be freed? Only, living in this life, there is no hour of night or day without owing.
But in owing, one either pays or keeps back the debt. In this life one can pay; one can also keep back. Some owe nothing to anyone; some, paying most, owe little; some, paying little, owe more; and perhaps there is one who, paying nothing, owes all. And he who pays all, so as to owe nothing, succeeds in this in time — needing forgiveness for former debts. Which forgiveness he who has been zealous, from some time, to become such as to owe nothing of what befalls him, as unpaid, may reasonably obtain. And these lawless activities, imprinted on the ruling faculty, become the 'handwriting against us' by which we shall be judged — as books, as it were, written by all hands, to be produced when 'we shall all stand before the tribunal' (1 Corinthians 7:3–5) 'of Christ, that each may receive the things through the body, according to what he did, whether good or bad.' (Colossians 2:14) To these debts belongs also what is said in Proverbs: 'Give not thyself for surety, ashamed of face; for if thou hast not whence to pay, they shall take thy mattress from under thy sides.' (2 Corinthians 5:10)
And if we owe to so many, then certainly some owe to us: some owe us as men, others as citizens, others as fathers, some as sons — and after these, wives to husbands as husbands, or friends to friends as friends. When, then, some of our many debtors behave more weakly concerning the payment of what is due to us, we shall do more humanely if we bear it with forgetfulness of wrongs toward them, remembering our own debts — how many we often passed by, not only toward men but toward God himself. For remembering that, being debtors, we did not pay but kept back, with time passing in which we should have done such things toward our neighbor, we shall be gentler toward those who owed even to us and did not pay the debt — especially if we forget not what was presumptuously done against the Divine by us, and the 'iniquity against the height' spoken by us, whether in ignorance of the truth or in displeasure at the circumstances befalling us.
But if we will not become gentler toward those indebted to us, we shall suffer what befell the one who forgave not his fellow-slave the 'hundred denarii' — who, forgiven according to the parable lying in the Gospel, was seized, and his master exacts the forgiven sums, saying to him: 'Wicked and slothful slave, oughtest thou not to have pitied thy fellow-slave, as I pitied thee? Cast him into prison, till he pay all that is owed.' (Proverbs 22:26–27) And the Lord adds to this: 'So also shall my heavenly Father do to you, if you forgive not each one his brother from your hearts.' (Matthew 18:23–35) Yet they say we must forgive the repentant among those who sinned against us, even if our debtor do this often: 'For,' he says, 'if seven times a day thy brother sin against thee,' (Luke 17:4) and seven times turn, saying 'I repent,' thou shalt forgive him. It is not we who are harsh toward the unrepentant — such are harsh to themselves: 'for he who casts off discipline hates himself.' (John 20:23) Yet even for such, healing must by every means be sought to come upon the wholly perverted — so as not even to perceive his own evils, but to be drunk with a drunkenness more deadly than 'from wine': the drunkenness from the stupor of wickedness.
But Luke, saying 'Forgive us our sins' — since sins are debts of debtors who owe and pay not — says the same as Matthew, who seems to give no place to one who wishes to forgive only repentant debtors, since the Savior legislated that we must add in prayer: 'For we ourselves also forgive everyone indebted to us.' (1 John 5:16) Yet we all have authority to forgive sins against us — plain from both the 'as we also forgive our debtors' and the 'for we ourselves also forgive everyone indebted to us.' (Job 1:5) But he who is breathed upon by Jesus as the apostles were, and can be known 'by their fruits' as having received the Holy Spirit, and become spiritual by being led by the Spirit in the manner of a son of God for each thing to be done according to reason — forgives whatever God forgives, and retains the unhealable sins, serving, as the prophets did in speaking not their own things but the divine will's to God — so he too serves the God alone who has authority to forgive.
The voices in John's Gospel concerning the apostles' forgiveness run thus: 'Receive the Holy Spirit. Whosesoever sins you forgive, they are forgiven them; whosesoever you retain, they are retained.' (Matthew 18:10) But if anyone takes these without examination, one might blame the apostles for not forgiving all, that all be forgiven — but retaining some sins, so that through them they are retained with God too. It is useful to take an example from the Law, to understand the forgiveness of men's sins wrought by men under God for men. The priests according to the Law are forbidden to offer sacrifice for certain sins, that the trespasses for which the sacrifices are made be forgiven. And surely the priest, having authority for the offering concerning involuntary or... trespasses, does not already offer whole-burnt-offering and sin-offering for adultery or willful murder or any graver fall. So too the apostles, and those likened to the apostles — priests under the 'great' 'High Priest,' having received knowledge of God's healing — know, taught by the Spirit, for what they must offer sacrifices of sins, and when, and in what manner — and know for what they must not do this. At any rate the priest Eli, knowing his sons Hophni and Phinehas sinning, as able to co-work nothing toward forgiveness of sins for them, confesses despair that this shall be, through what he says: 'If a man sinning sin against a man, they shall pray for him; but if he sin against the Lord, who shall pray for him?'
I know not how some, permitting themselves things beyond priestly worth — perhaps not even exact about priestly knowledge — boast as able to forgive idolatries, adulteries, and fornications too — to loose, through their prayer for the daring, even the 'sin unto death.' For they do not read the 'There is a sin unto death; I do not say that one should ask concerning it.' Nor must we pass over in silence most manly Job, offering sacrifice for his sons, saying: 'Lest my sons in their mind conceived evil against God' — for concerning doubtful cases, whether sin was sinned — and these not even reaching the lips — he offers the sacrifice.
Greek · §28
4 τῆς σήμερον) τοῦ σήμερον lesen Bent. Del. (I 251 Anm.d) Angl. (bei Del.I 925b) ohne Grund, vgl. oben 8. 8372 Ζ. 9 5 πως] zeig von 1. H. übergeschr. T περὲ Lond. | 10 δέ] δή Ox. | 12 τοῦ « ΟΣ. Del. | αὐτοῦ] seil. τοῦ ζῶντος ἄρτου, also nicht mit Angl. (a. a. O.) in ἡμῶν zu corrigieren | χατὰ schreibe ich mit Del. (1 251 Anm. ἢ, καὶ TAusgg. | 18 ἐξετάζομεν TLond. ἐξεεάσομεν Ox.Del. im Text, ἐξητάσαμεν Del. I 251 Anm. f | 16 γε schreibe ich, τε T Ausgg. | 17 δὴ] δὲ ΟΣ. | εἶτο ἐνεστῶτα < Wet.Del. | 18 ἐστί. {περὶ οὗ» οὐχ schreibe ich mit Del. (I 251 Anm. g), der auch ἐστί. {περὶ ὧν) οὐκ vermutet; ἐστίν. οὐκ TAusgg. | 22 ἀφήκαμεν} ἀφίεμεν λημάτων) λειμμάτων T | 26 ὀφείλετε! ὀφείλητε Lond.
λόγῳ προσηνεῖ καὶ τοῖσδέ τισι τοῖς ἔργοις, ἀλλὰ καὶ διάϑεσίν τινα τοιάνδε ὀφείλομεν ἔχειν πρὸς αὐτούς. ταῦτα δὴ ὀφείλοντες ἤτοι ἀποδίδομεν διὰ τοῦ ἐπιτελεῖν τὰ προστασσόμενα ὑπὸ τοῦ ϑείου νό- μου, ἢ τῷ καταφρονεῖν τοῦ ὑγιοῦς λόγου μὴ ἀποδιδόντες μένομεν ἐν τῷ ὀφείλειν.
2. τὸ παραπλήσιον δὲ γοητέον ἐν τοῖς πρὸς τοὺς ἀδελφοὺς ὀφει- λήμασι, τούς τε χατὰ τὸν τῆς ϑεοσεβείας λόγον ἔν Χριστῷ ἡμῖν συναναγεγεννημένους καὶ τοὺς ὁμομητρίους ἢ ὁμοπατρίους ἡμῖν. ἔστι τις καὶ πρὸς πολίτας ὀφειλὴ καὶ ἄλλη κοινὴ πρὸς πάντας av- ϑρώπους, ἰδίᾳ μὲν ξένους ἐδίᾳ δὲ καὶ ἡλικίαν πατέρων ἔχοντας, καὶ ἄλλη πρός τινας, οὕς εὔλογον | ὡς υἱοὺς ἢ ὡς ἀδελφοὺς τιμᾶν. ὁ ovv τὰ ὀφειλό μενα ἀδελφοῖς ἐπιτελεῖσϑαι μὴ ποιῶν μένει ὀφεελέ- της ὧν μὴ πεποίηκεν. οὕτος δὲ, εἰ καὶ ἀνϑρώποις ἀπὸ τοῦ φιλανϑρώ- που τῆς σοφίας πνεύματος ἐπιβαλλόντων τινῶν ap ἡμῶν ἐλλείποιμεν, πλείων γίνεται ἣ ὀφειλή. ἀλλὰ καὶ ἐν τοῖς εἰς ἡμᾶς αὐτοὺς ὁφ εἰ- λομεν τῷ μὲν σώματι οὑτωσὶ χρῆσϑαι, οὐχὶ εἰς τὸ κατατρίβειν σάρ- κας σώματος διὰ τῆς φιληδονίας" ὀφείλομεν δὲ καὶ τῇ ψυχῇ τήνδε τὴν ἐπιμέλειαν προσάγειν καὶ τοῦ νοῦ τῆς ὀξύτητος πρόνοιαν ποι- εἴσϑαι τοῦ τε λόγου, ἵν᾽ ἄχκεντρος καὶ ὠφέλιμος ἤ καὶ μηδαμῶς ἀρ-
20 γός:. ἐπὰν δὴ καὶ τὰ εἰς ἡμᾶς ὑφ᾽ ἡμῶν αὐτῶν ὀφειλόμενα μὴ
3. καὶ ἐπὶ τούτοις πᾶσι τὸ ὑπὲρ πάντα͵, ποίημα“ καὶ πλάσμα ὄντες τοῦ ϑεοῦ ὀφείλομέν τινὰ διάϑεσιν σῴζειν πρὸς αὐτὸν καὶ ἀγάπην τὴν »ἐξ ὅλης καρδίας“ „xal ἐξ ὅλης ἰσχύος" »καὶ ἐς ὅλης διανοίας" ἅτινα ἐὰν μὴ κατορϑώσωμεν, ὀφειλέτ αι μένομεν ϑεοῦ, ἁμαρτάνοντες εἰς κύριον. καὶ τίς ἐπὶ τούτοις εὔξεται περὶ ἡμῶν; „eav“ γὰῤ »ἀμαρ- τάνων ἁμάρτῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξονται περὶ αὐτοῦ" ἐὰν (δὲ) εἰς κύριον ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ; “ ὥς φησιν ἐν
1 τοῖσδέ] τοιοῖσδέ Angl. (bei Del. 1925b) | 2 αὐτούς] ἀνθρώπους oder ἀλ- λήλους vermutet Bent. (bei Del. I 252 Anm. Ὁ) | dr) δὲ Angl. (a. a. Ὁ.) | 8 ow- αναγεννημένους T | 10 ἰδίᾳ μὲν ξένους ἰδίᾳ δὲ χαὶ ἡλικίαν E. Klostermann, ἐδία μὲν ξένους ἰδία δὲ χαὶ ἡλικίαν T Ausgg., 1öla πρὸς ξένους, ἰδία δὲ καὶ (πρὸς τοὺς) ἡλικίαν Del. (1 252 Anm. c), ἐδία μὲν {πρὸς ξένους, ἰδία δὲ καὶ (πρὸς τοὺς) ἡλικίαν Lomm. | 14 ἐλλείποιμεν) ἐλλείπομεν vermutet Del. (I 252 Anm. d) ohne Grund | 20 δὴ) δὲ Angl. (a. a. O.) | 21 ὄφλημα] ὀφείλημα Ox.Lond. | 27
τῇ πρώτῃ τῶν Βασιλειῶν ὁ Ἠλεί. ἀλλὰ καὶ Χριστοῦ ὠνησαμένου ἡμᾶς τῷ ἰδίῳ αἵματι ὀφειλέται ἐσμὲν, ὥσπερ καὶ πᾶς οἰχέτης τοῦ ὠνησαμένου ἐστὶν ὀφειλέτης τοῦ τοσοῦδε δοϑέντος ὑπὲρ αὐτοῦ χρή- ματος. ἔστι τις ἡμῖν καὶ πρὸς »τὸ ἅγιον πνεῦμα] ὀφειλὴ, ἀποδι- 253 5 douevn, ὅτε οὐ λυποῦμεν αὐτὸ, „er φ' “ ἐσφραγίσϑημεν „eig ἡμέραν ἀπολυτρώσεως,“ καὶ μὴ λυποῦντες αὐτὸ φέρομεν τοὺς καρποὺς, οὕς ἀπαιτούμεϑα, συνόντος αὐτοῦ ἡμῖν καὶ ζῳοποιοῦντος ἡμῶν τὴν ψυχήν. εἰ καὶ μὴ ἴσμεν δὲ ἐπιμελῶς, τίς ὁ ἑκάστου ἡμῶν ἄγγελος βλέπων „too ἐν οὐρανοῖς“, πατρὸς“ „TO πρόσωπον,“ ἀλλὰ φανερόν γε 10 ἐπεσχοπήσαντι ἑχάστῳ ἡμῶν γίνεται ὅτι κἀχείνῳ ὀφεελέται τινῶν ἐσμεν. εἰ δὲ καὶ ἐν ϑεάτρῳ ἐσμὲν κόσμου καὶ ἀγγέλων καὶ ἀνθρώπων, ἰστέον ὅτι, ὥσπερ 6 ἐν ϑεάτρῳ ὀφειλέτης ἐστὶ τοῦ τάδε τινὰ εἰπεῖν ἢ ποιῆσαι ἐν ὄψει τῶν ϑεατῶν, ἅπερ μὴ πράξας τις οἷς τὸ πᾶν ὑβρίσας ϑέατρον κολάζεται οὕτως καὶ ἡμεῖς ,τῷ“ ὅλῳ ,κόσμῳ“ 15 „xal“ τοῖς πᾶσιν, ἀγγέλοις“ τῷ τε τῶν ἀνθρώπων γένει ὀφείλομεν ταῦτα, ἃ βουληϑέντες ἀπὸ τῆς σοφίας μαϑησόμεϑα.
4. χωρὶς δὲ τούτων καϑολικωτέρων ὄντων ἔστι τις χήρας προ- νοουμένης ὑπὸ τῆς ἐκκλησίας ὀφειλὴ | καὶ ἑτέρα διαχόνου καὶ ἄλλη. πρεσβυτέρου, καὶ ἐπισχόπου δὲ ὀφειλὴ βαρυτάτη ἐστὶν,. ἀπαιτουμένη 20 ὑπὸ τοῦ τῆς ὅλης ἐχκλησίας σωτῆρος καὶ ἐκδικουμένη, εἰ μὴ ἀπο-
δρὸς καὶ γυναικὸς λέγων" „ch, γυναικὶ ὃ ἀνὴρ τὴν ὀφειλὴν ἀποόι-
δότω, ὁμοίως καὶ ἡ γυνὴ τῷ ἀνδρί“ καὶ ἐπιφέρει" »μὴ ἀποστερεῖτε
ἀλλήλους. “ χαὶ τί μὲ δεῖ λέγειν, παρὸν τὰ ἑαυτῶν ἀναλέγεσϑαι &x
25 τῶν εἰρημένων τοὺς ἐντυγχάνοντας τῇδε τῇ γραφῇ, ὅσα ὀφείλοντες
ἦτοι μὴ ἀποδιδόντες κατασχεϑησόμεϑα ἢ ἀποδιδόντες ἐλευϑερωϑησό-
μεϑα; πλὴν οὐχ ἔστιν ἐν τῷ βίῳ ὄντα πάσης ὥρας νυχτὸς καὶ ἡμέ- ρας μὴ ὀφείλειν.
80 ὀφειλήν᾽ καὶ δυνατόν γε ἐν τῷ βίῳ ἀποδιδόναι, δυνατὸν δὲ καὶ
4 binter ἔστι + δέ Angl. (bei Del. 1925b) | 20 σωτῇρος] σώματος Bent. (bei Del. 1253 Anm. e) | ἀποδιδοῖτο schreibe ich mit Angl. (a. a. O.), der auch an anodı- δῶται denkt; ἀποδιδῶτο TAusgg. | 24 παρὸν τὰ ἑαυτῶν ἀναλέγεσϑαι ἐκ τῶν εἰρη- μένων τοὺς ἐντυγχάνοντας schreibe ich mit Bent. u. Del. (I 253 Anm. f), παρ- ὄντα [παρὸν Lond.] ἑαυτῷ ἀναλέγεσϑαι dx τῶν εἰρημένων τοῦ ἐντυγχάνοντος T Ausgg. | 25 τοὺς ἐντυγχάνοντας] τῷ ἐντυγχάνοντι Angl. (a. ἃ. O.).
ἀποστερεῖν. καὶ τινὲς μὲν οὐδενὶ ὀφείλουσιν οὐδέν τινὲς δὲ τὰ πλεῖστα ἀποτιννύντες (ὀλίγα ὀφείλουσι, τινὲς δὲ) ὀλίγα ἀποδιδόντες τὰ πλείονα ὀφείλουσι" καὶ τάχα ἔστιν ὃ μηδὲν ἀποδιδοὺς ἀλλὰ πάντα ὀφείλων. xal ὃ ἀποδιδοὺς μέντοι γε πάντα, ὥστε μηδὲν ὀφείλειν, χρόνῳ ποτὲ τοῦτο κατορϑοῖ, δεόμενος ἀφέσεως πεσὶ τῶν προτέρων ὀφειλῶν" ἥστινος ἀφέσεως εὐλόγως δύναται τυχεῖν ὁ φιλοτιμησά- μενος ἀπό τινος χρόνου τοιοῦτος γενέσϑαι, ὥστε μηδὲν ὀφείλειν τῶν ἐπιβαλλόντων ὡς οὐχ ἀποδιδομένων. αὗται δὲ αἱ παράνομοι ἐνέργειαι, ἐν τῷ ἡγεμονικῷ τυπούμεναι, ,τὸ καϑ' ἡμῶν“ γίνονται υχειρόγραφον,“ ἀφ᾽ οὗ δικασϑησόμεϑα, δίκην βίβλων τῶν ὑπὸ πάν- των, ἵν᾽ οὕτως εἴπω, | κεχειρογραφημένων προαχϑησομένων, ὅτε, πᾶν- τες παραστησόμεϑα τῷ βήματι“, „tod Χριστοῦ, ἵνα κομίσηται ἕχαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαϑὸν εἴτε φαῦλον." κατὰ ταύτας “τὰς ὀφειλὰς καὶ τὸ ἐν ταῖς Παροιμίαις λέγεται" „u δίδου σεαυτὸν εἰς ἐγγύην ὃ αἰσχυνόμενος πρόσωπον εἰ γὰρ οὐχ ἕξει πόϑεν ἀποδώσει, λήψονται τὸ σὸν στρῶμα τὸ ὑπὸ τὰς πλευ- gas σου."
6. εἰ δὲ τοσούτοις ὀφείλομεν, πάντως καὶ ἡμῖν τινες ὀφείλου- σιν" οἱ μὲν γὰρ ὀφείλουσιν ἡμῖν ὡς ἀνϑρώποις οἱ δὲ ὡς πολίταις, ἄλλοι δὲ ὡς πατράσι καί τινες ὡς υἱοῖς, καὶ μετὰ τούτους ὡς ἀνόράσι γυναῖκες ἢ αἷς φίλοις φίλοι. ἐπὰν οὖν ἀπὸ τῶν πλείστων ἡμῖν ὀφει- λετῶν ἀσϑενέστερόν τινες περὶ τὴν ἀπόδοσιν τῶν πρὸς ἡμᾶς καϑη- κόντων ἀναστραφώῶσι, φιλανϑρωπότερον ποιήσομεν ἀμνησικάχως ἐνεχϑέντες πρὸς αὐτοὺς καὶ ἰδίων μεμνημένοι ὀφειλῶν, ὅσας πολ- λάκις παραλελοίπαμεν οὐ μόνον Ι πρὸς ἀνϑρώπους ἀλλὰ καὶ πρὸς αὐτὸν τὸν ϑεόν. μεμνημένοι γὰρ ὧν ὀφειλέται ὄντες οὐχ ἀποδεδώ- καμεν ἀλλὰ ἀπεστερήσαμεν παραδραμόντος τοῦ χρόνου, ἐν ᾧ ἐχρῆν ἡμᾶς τάδε τινὰ πρὸς τὸν πλησίον πεποιηκέναι, πραότεροι ἐσόμεϑα
2 ἀποτίννυντες T Ox. Del. ἀποτίνυντες Lomm., vgl. oben I 371 2. 21 | (ὀλίγα ὀφείλουσι, τινὲς δὲν füge ich mit Del, (I 253 Anm. g) ein; der Schreiber ist wohl von dem ersten ὀλίγα zu dem zweiten abgeirrt | 8 ἀποδιδομένων Angl. (bei Del. I 925%) u, Del. (I 253 Anm. b), ὠποδιδομένοις T Ausgg. | αὗται] αὐταὶ Lond. | 11 προαχϑησομένων)] προαχϑησόμενον Bent. (bei Del. I 254 Anm. a) u. Angl. (bei Del. 1 9268), προαχϑησομένου Del. (1 254 Anm. a) | 15 ὁ < Ox.Lond. | οὐχ &&eı πόϑεν ἀποδώσει T Del., οὐκ ἔχῃς πόϑεν ἀποδώσῃς Ox.Lond. | 21 φίλοι Bent. u. Del. (I 254 Anm. d), φίλος TAusgg. | 22 ἀσϑενέστερόν) ἀϑενέστερον [Druckfebler, ob ἀτενέστερον gemeint?] oder ἀμελέστερον Bent. (bei Del. I 254 Anm. d).
πρὸς τοὺς καὶ ἡμῖν ὀφλήσαντας χαὶ un ἀποδεδωχότας τὴν ὀφειλήν" καὶ μάλιστα ἐὰν μὴ ἐπιλανϑανώμεϑα τῶν εἰς τὸ ϑεῖον ἡμῖν παρα- νενομημένων καὶ τῆς „elg zo ὕψος" ἀδικίας ἡμῖν λελαλημένης ἤτοι κατὰ ἄγνοιαν τῆς ἀληϑείας ἢ κατὰ δυσαρέστησιν τὴν πρὸς τὰ συμ- βάντα ἡμῖν περιστατιχά. 1. εἰ δὲ μὴ βουλόμεϑα πρᾳότεροι γίνεσϑαι πρὸς τοὺς ἡμῖν ὀφλήσαντας, πεισόμεϑα τὰ τοῦ τὰ „exatov δηνάρια“ τῷ ὁμοδούλῳ μὴ συγχωρήσαντος, ὅντινα προσυγχωρηϑέντα κατὰ τὴν χειμένην ἐν τῷ εὐαγγελίῳ παραβολὴν ἐνειλήσας ἐχπράσσει ὃ δεσπότης τὰ προ- 10 συγκεχωρημένα, λέγων αὐτῷ" ,,πονηρὲ δοῦλε καὶ ὀχνηρὲ,“ οὐκ ἔδει ἐλεῆσαί σε τὸν σύνδουλόν σου, ὡς κἀγώ σε ἠλέησα;““ βάλετε αὐτὸν »εἰς τὴν (φυλακὴν, „Eos ἀποδῷ πᾶν τὸ ὀφειλόμενον." ἐπιφέρει δὲ τούτοις 6 κύριος" ιοὕτως καὶ ὑμῖν 6 πατὴρ ὃ οὐράνιος ποιήσει, ἐὰν μὴ ἀφῆτε ἕχαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν." 15 λέγουσι μέντοι γε μετανοεῖν τοῖς εἰς ἡμᾶς ἡμαρτηχόσιν ἀφετέον, κἂν
ἡμέρας ἁμάρτῃ," φησὶν, »εἰς a8“ „6 ἀδελφός σου“ καὶ ἑπτάκις ἐπι- στρέψῃ λέγων" μετανοῶ, ἀφήσεις αὐτῷ.“ οὐχ ἡμεῖς δὲ χαλεποὶ πρὸς τοὺς μὴ μετανοοῦντας, ἀλλ᾽ ἑαυτοῖς οἱ τοιοῦτοί εἰσι πονηροί"
80 γὰρ ,μἀπωϑούμενος παιδείαν μισεῖ ἑαυτόν“ πλὴν καὶ ἐπὶ] τῶν τοι- οὕτων τὴν ϑεραπείαν παντὶ τρόπῳ ζητητέον ἐγγενέσϑαι τῷ τὰ πάντα διαστραφέντι, ὡς μηδὲ συναισϑέσϑαι τῶν ἰδίων κακῶν με- ϑύειν δὲ μέϑην ὀλεϑριωτέραν τῆς ,ἀπὸ οἴνου,“ τὴν ἀπὸ τοῦ 0x0- τισμοῦ τῆς xaxlac.
25 8. ὁ δὲ Aovxag εἰπών (ἄφες Autv τὰς ἁμαρτίας ἡμῶν (ἐπεὶ τὰ ἁμαρτήματα ὀφειλόντων ἡμῶν καὶ μὴ ἀποδιδόντων συν-
3 xal τῆς εἰς τὸ ὕψος ἀδιχίας ἡμῖν λελαλημένης)] καὶ τῶν εἰς τὸ ὕψος ἀδικίας ἡμῖν λελαλημένων liest Bent. (bei Del. I 254 Anm. f) ohne Grund | 4 τῆς ἀληϑείας schreibe ich mit Angl. (bei Del. 1 9268) u. Del. (I 254 Anm. ἢ), τοῦ ἀληθοῦς Bent. (ebenda); τῆς ἀληθοῦς T Ausgg. | 9 ἐνειλήσας] ἀνηλεῶς liest Bent.(bei Del. I 254 Anm. g), ἀπειλήσας Angl. (a, a. Ὁ.) ohne Grund, vgl. Hesych. 8. v. ἐνείληται u. Matth. 18, 30. 34 | 14 αὐτοῦ αὑτοῦ Lond. | 16 u.17 ἑπτάκις] ἑπτά T | 16 τῆς von 1. H. übergeschr. T | 20 ἐπὶ τῶν τοιούτων schreibe ich mit Del. (I 254 Anm. h), ἐπὶ τῷ τοιούτῳ Bent. (ebenda), ἐπὶ τῶν ποιούντων TAusgg. | 21 hinter ἐγγενέσϑαι + αὐτὴν Angl. (a. a. O.), der ποιούντων beibehält | 26 ἡμῶν] ἡμῖν vermutet "Angl. (a. a. O.) unrichtig.
ioraraı) τὸ αὐτὸ λέγει τῷ Ματϑαίῳ, ὅστις οὐκ ἔοικε χώραν δι- δόναι τῷ βουλομένῳ μετανοοῦσιν ἀφιέναι τοῖς ὀφείλουσι μόνον, λέγων ὑπὸ τοῦ σωτῆρος νενομοϑετῆσϑαι τὸ ἡμᾶς δεῖν ἐν τῇ εὐχῇ προστιϑέναι" »καὶ γὰρ αὐτοὶ ἀφίεμεν παντὶ ὀφείλοντι ἡμῖν." πάντες μέντοι γε ἐξουσίαν (ἔχομεν) ἀφιέναι τὰ εἰς ἡμᾶς ἡμαρτημένα" ὅπερ δῆλόν ἐστιν ἔκ τε τοῦ „og καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφει-
λέταις ἡμῶν“ καὶ ἔχ τοῦ ,καὶ γὰρ αὐτοὶ ἀφίεμεν παντὶ ὀὁφεί- λοντι ἡμῖν. ὁ δὲ ἐμπνευσϑεὶς ὑπὸ τοῦ Ἰησοῦ ὡς οἱ ἀπόστολοι χαὶ ἀπὸ τῶν καρπῶν“ γινώσχεσϑαι δυνάμενος, | ὡς χωρήσας τὸ πνεῦμα τὸ ἅγιον καὶ γενόμενος πνευματικὸς τῷ ὑπὸ τοῦ πνεύματος ἄγεσϑαι τρόπον υἱοῦ ϑεοῦ ἐφ᾽ ἕχαστον τῶν κατὰ λόγον πραχτέων, ἀφίησιν ἃ ἐὰν ἀφῇ ὁ ϑεὸς καὶ κρατεῖ τὰ ἀνίατα τῶν ἁμαρτημάτων, ὑπηρετῶν ὥσπερ οἱ προφῆται ἐν τῷ λέγειν οὐ τὰ ἴδια ἀλλὰ τὰ τοῦ ϑείου βουλήματος τῷ ϑεῷ οὕτω καὶ αὐτὸς τῷ μόνῳ ἐξουσίαν ἔχοντι ἀφιέναι ϑεῷ.
9. ἔχουσι δὲ ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ ai περὶ τῆς τῶν ἀποστόλων γινομένης ἀφέσεως φωναὶ οὕτως" »λάβετε πνεῦμα ἅγιον" av τινῶν ἀφῆτε τὰς ἁμαρτίας, ἀφίενται αὐτοῖς" ἂν τινων χρα- τῆτε, κεχράτηνται.“ εἰ δέ τις ἀβασανίστως ἐκλαμβάνει ταῦτα, ἐγχα- λέσαι τις ἂν τοῖς ἀποστόλοις μὴ πᾶσιν ἀφιεῖσιν, ἵνα πᾶσιν ἀφεϑῇ, ἀλλά (τινων „tag ἁμαρτίας“ κρατοῦσιν, ὡς δι’ αὐτοὺς καὶ παρὰ ϑεᾷ κρατεῖσϑαι αὐτάς. χρήσιμον δὲ παράδειγμα ἀπὸ τοῦ νόμου λαβεῖν πρὸς τὸ νοηϑῆναι τὴν di ἀνθρώπων ἄφεσιν ὑπὸ ϑεοῦ γινο- μένην ἀνϑρώποις ἁμαρτημάτων. οἱ κατὰ νόμον ἱερεῖς κωλύονται
25 περί τινῶν προσφέρειν ἁμαρτημάτων ϑυσίαν, ἵνα ἀφεϑῇ τοῖς, περὶ
ὧν αἱ ϑυσίαι, τὰ πλημμελήματα. καὶ οὐ δή που τὴν περί τινῶν ἐξουσίαν ὃ ἱερεὺς ἀκουσίων ἢ πλημμελημάτων ἀναφορὰν ἔχων ἤδη καὶ περὶ μοιχείας ἢ &xovolov φόνου ἢ τινος ἄλλου χαλεπωτέρου
1 χώραν schreibe ich mit Lond. u. Del. (I 9268 D), χῶρον Ox. Del. im Text, xögav T | 2 hinter μόνον vermutet den Ausfall von (xel un ἀποδιδοῦσι) Angl. (bei Del. I 9268) ohne Grund | 8 τὸ ἡμᾶς δεῖν schreibe ich mit Bent. (bei Del. I 255 Anm. a), τὸ μὴ δεῖν TAusgg. | 5 (ἔχομεν) füge ich mit Οχ. Lond. und Del. (1 255 Anm, b) ein, vgl. unten Ζ. 14 | 18 ἀφῆτε Ox.Del. (I 255 Anm. c) Angl. (a. a. O.), ἀφέετε TLond.Del. im Text | 19 ἐγχαλέσαι τις) ἐγκαλέσαι vermutet Angl. (a. a. O.), ob ἐγχαλέσαιτο | 26 οὐ δήπου TLond. οὐδέπου Ox.Del. | 27 ἐξουσίαν bis ἔχων] ἐξουσίαν ὃ ἱερεὺς ἀχουσίων ἢ (ἑχουσίων) πλημμελημάτων ἀναφορᾶς ἔχων vermute ich | ἤδη] ἤδει liest Ang]. (a. a. O.) unrichtig.
πταίσματος προσφέρει οὙὐλοχαύτωμα χαὶ περὶ ἁμαρτίας." οὕτω τοι- γαροῦν καὶ οἱ ἀπόστολοι καὶ οἱ τοῖς ἀποστόλοις ὡμοιωμένοι, ἱερεῖς ὄντες κατὰ τὸν , μέγαν“ »ἀρχιερέα, “ ἐπιστήμην λαβόντες τῆς τοῦ ϑεοῦ ϑεραπείας, ἔσασιν, ὑπὸ τοῦ πνεύματος ϑιδασχόμενοι, περὶ ων χρὴ ἀναφέρειν ϑυσίας ἁμαρτημάτων καὶ πότε καὶ τίνα τρόπον, καὶ γι- νὥώσχουσι, περὶ ὧν οὐ χρὴ τοῦτο ποιεῖν. ὃ γοῦν ἱερεὺς Ἠλεὶ ἅμαρ- τάνοντας ἐπιστάμενος τοὺς υἱοὺς Ὀφνεὶ καὶ Φινεὲς, os μηδὲν δυνά- μενος εἰς ἄφεσιν | ἁμαρτημάτων αὐτοῖς συνεργῆσαι, καὶ τὸ ἀπογινώ- σχεῖν τοῦτ᾽ ἔσεσϑαι ὁμολογεῖ di ὧν φησιν" ,,(ὰἂν ἁμαρτάνων ἁμάρτῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξονται περὶ αὐτοῦ" ἐὰν δὲ εἰς κύριον ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ; “ :
10. οὐχ old’ ὅπως ἑαυτοῖς τινες ἐπιτρέψαντες τὰ ὑπὲρ τὴν ἑερατι- nv ἀξίαν, τάχα μηδὲ ἀχριβοῦντες τὴν ἱερατικὴν ἐπιστήμην, αὐχοῦσιν ὡς δυνάμενοι χαὶ εἰδωλολατρείας συγχωρεῖν μοιχείας τε καὶ πορνείας
δ ἀφιέναι, εἷς διὰ τῆς εὐχῆς αὐτῶν περὶ τῶν ταῦτα τετολμηκότων
λυομένης καὶ τῆς (πρὸς ϑάνατον“ ἁμαρτίας" οὐ γὰρ ἀναγινώσκουσι τὸ (ἔστιν ἁμαρτία πρὸς ϑάνατον᾽ οὐ περὶ ἐκείνης λέγω ἕνα τις ἐρω- non.“ οὐκ ἀποσιωπητέον καὶ τὸν ἀνδρειότατον Ἰὼβ περὶ τῶν υἱῶν ἀναφέροντα ϑυσίαν, λέγοντα᾽ „un ποτε οἱ viol μου ἔν τῇ διανοίᾳ αὐτῶν καχὰ ἐνενόησαν πρὸς ϑεόν“" περὶ γὰρ δισταζομένων εἰ ἡμάρ- τηται, καὶ ταῦτα οὐδὲ μέχρι τῶν χειλέων | ἐφϑαχότων, ἀναφέρει τὴν ϑυσίαν.
“Bring us not into temptation”§29
29'And bring us not into temptation, but deliver us from evil.' (Matthew 6:13) The 'but deliver us from evil' (Matthew 10:29) is passed over in silence with Luke. If the Savior does not command us to pray impossibilities, it seems to me worth inquiring how we are commanded to pray not to enter 'into temptation' — when the whole life of men on earth is a trial. For as long as we are on earth, girt with the flesh that wars 'against the spirit' — whose 'mind' is 'enmity' 'toward God,' wholly unable to submit 'to God's law' — we are in temptation.
That all human life 'on earth' is a 'trial,' we learned from Job in these words: 'Is not man's life on earth a trial?' The same is declared by the seventeenth Psalm in the 'In thee I shall be delivered from trial.' (Romans 8:7) And Paul, writing to the Corinthians, says God grants not freedom from being tempted but freedom from being tempted beyond power: 'No temptation has taken you but human; but God is faithful, who will not suffer you to be tempted beyond what you can, but will make with the temptation also the way out, that you may be able to bear it.' (Galatians 5:17) For whether our 'wrestling' is 'against' the lusting flesh, or the flesh warring 'against the spirit,' or against the soul 'of all flesh' — which is homonymous with the body it inhabits, the ruling faculty, called 'heart' — such is the 'wrestling' of those to be tempted with human temptations; or whether, as advanced and more perfect athletes — no longer 'wrestling against blood and flesh,' (Job 40:8 (LXX)) nor examined in the human temptations they have already trodden down — our contests are 'against the principalities and the authorities and the world-rulers of this darkness, and the spiritual hosts of wickedness' (Job 7:1) — we have not been freed from being tempted.
How, then, does the Savior command us to pray not to enter 'into temptation' — when God in a way tempts all? 'Remember,' says Judith — if not to the elders of that time only but to all who meet with her writing — 'what he did with Abraham, and what he tempted Isaac with, and what befell Jacob in Mesopotamia of Syria, feeding Laban's sheep, his mother's brother's. For not as he fired those into a proving of their heart does the Lord who scourges unto admonition those who draw near him avenge us.' And as a general saying concerning all righteous men, David says: 'Many are the afflictions of the righteous' (Psalm 17:30 (LXX)); and the Apostle in the Acts: 'Through many afflictions we must enter into God's kingdom.'
And unless we understand what escapes most concerning praying not to enter 'into temptation,' it is time to say that the apostles, praying, were not heard — suffering myriads through their whole lifetime: 'in labors more abundantly, in stripes above measure, in prisons more frequently, in deaths often' (1 Corinthians 10:13); and Paul in particular 'received from the Jews five times forty save one,' (Ephesians 6:12) 'was thrice beaten with rods,' (Deuteronomy 8:2–5,15–16) 'once stoned,' 'thrice shipwrecked,' 'spent a night and day in the deep' (Romans 8:28) — a man 'in all things' afflicted and perplexed and persecuted and cast down, confessing too that 'even unto this present hour we hunger and thirst and are naked and buffeted and homeless, and labor, working with our own hands; being reviled, we bless; being persecuted, we endure; being blasphemed, we entreat.' (Judith 8:21–27) But if the apostles, in praying, did not obtain — what hope has one inferior to them, praying, of obtaining a hearing God?
One who does not examine exactly what the Savior's commandment wills may reasonably suppose the 'Prove me, O Lord, and tempt me; fire my reins and my heart' (Psalm 33:20 (LXX)) in the twenty-fifth Psalm to be contrary to what our Lord taught concerning prayer. But when did anyone deem a man to be outside temptations — whose word he knew fulfilled? And what season is there in which, as not wrestling over not sinning, he has despised caution? Is one poor? Let him beware, lest stealing he swear 'by God's name.' Is one rich? Let him not despise caution: for, filled, he can become 'false,' and, lifted up, say 'Who sees me?' Not even Paul, rich 'in all speech and all knowledge,' (Song of Songs 2:9–10) was freed from the danger of sinning in self-exaltation over these — he needs 'a thorn of Satan buffeting' (Job 40:8) him, 'lest' he 'be exalted.' And if one is conscious of better things and is winged away from evils, let him read what is said in Second Chronicles concerning Hezekiah — who is said to have fallen 'from the height of his heart.'
And if one despises caution because we said no more of the poor man — as though there were no temptation concerning poverty — let him know that the plotter plots 'to cast down the poor and needy' — especially since, according to Solomon, 'the poor abides not threat.' And why speak of how many, through bodily wealth, ill-stewarded, received in punishment the place with the rich man in the Gospel? And how many, basely bearing poverty — conducting themselves more slavishly and lowly than befits 'the saints' — fell from the heavenly hope? Nor are those between the two — on either side, wealth and poverty, in measured possession — altogether freed from sinning.
But one healthy and vigorous in body supposes, in the very being healthy and vigorous, that he is outside all temptation. And whose sin is it, but the healthy and vigorous, 'to destroy the temple of God' — which no one will dare speak plainly of in detail, since what concerns that place lies openly before all? And what sick man escapes the provocations to 'destroy God's temple' — leisured at that season, readily receiving thoughts of impure matters? And what disturbs him beyond these — unless 'with all guard' he keep his 'heart' — why even speak? For many, overcome by pains and unable to bear diseases manfully, were then proved sick in soul rather than in bodies. And many, fleeing disgrace — ashamed to bear Christ's noble name nobly — fell into eternal shame.
But one supposes he rests, as not tempted, when glorified among men. And how is the 'they have received their reward,' announced 'from men' to those elated by glory among the many for good, not grievous? And how is the 'How can you believe, receiving glory from one another, and seeking not the glory that comes from the only God?' (Acts 14:22) not rebuking? And why must I recount the falls in pride of the deemed well-born, and of the deemed low-born the untaught fawning suspicion toward those deemed to excel — which draws men from God: who have no genuine friendship, but play the hypocrite toward the fairest of things among men — love?
All 'life,' then, as aforesaid, of 'man upon earth' 'is' a trial. That is why we pray to be delivered from trial — not in not being tempted (for that is impossible, especially for those 'on earth'), but in not being defeated when tempted. I take the defeated in temptation to enter 'into' temptation, held in its nets. Into these nets, for the sake of those already caught in them, the Savior entered — 'stooping through the nets,' as said in the Song of Songs — and 'answers' those already caught by them, who entered 'into' temptation, and says, as 'bride' to his 'bride': 'Rise, come, my neighbor, my fair one, my dove.' (2 Corinthians 11:23–27) And I shall add, to persuade that every season is a season of temptation for men: not even 'he who meditates God's law day and night,' who strives to accomplish the 'mouth of the righteous shall meditate wisdom,' (1 Corinthians 4:11–13) is freed from being tempted.
At any rate, those who, declining in devoting themselves to the examination of divine Scriptures, devoted themselves to godless and impious doctrines — or to silly and laughable ones — why speak of them? When myriads who seem not liable to the charge of neglecting the readings trip over such things? The same befalls many with the apostolic and evangelical readings too — who through their own folly fashion another Son or Father beside the one theologized and truly known to the saints. For he who thinks untrue things concerning God or his Christ has fallen from the true God and his Only-begotten; and the one his folly fashioned, supposing it Father and Son, he does not truly worship — suffering this because he did not perceive the temptation in reading holy things, nor armed himself and stood against the contest then present to him also.
We must pray, then, not that we be not tempted (for that is impossible), but that we be not encompassed by temptation — which those held in it and overcome suffer. Since, then, outside the prayer it is written 'not to enter into temptation' — which, from what is said, can somehow be plain — and in the prayer we must say to God the Father 'bring us not into temptation' — it is worth seeing how we must conceive God bringing into temptation the one who did not pray, or the one not heard. For it sounds ill to conceive God bringing anyone 'into temptation' — with the overcome entering 'into' temptation — as though, by his being overcome, God handed him over. And the same ill sound awaits one who in any way expounds the 'pray not to enter into temptation.' For if falling 'into temptation' is evil — against suffering which we pray — how is it not absurd to conceive the good God, who cannot 'bear evil fruits,' encompassing anyone with evils?
Useful for this, then, is to set beside it what Paul said in Romans, in this way: 'Professing to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of birds and quadrupeds and creeping things. Therefore God handed them over, in the lusts of their hearts, unto uncleanness, to dishonor their bodies among themselves.' (Psalm 25:2) And after a little: 'For this God handed them over to passions of dishonor' (Proverbs 30:9); and 'handed them over to a reprobate mind, to do what is unfitting.' (2 Corinthians 12:7) Were those not handed over to them by God not made 'in the lusts of their own hearts'? Would those not handed over by God to 'passions of dishonor' have fallen under them? Would they have collapsed 'into a reprobate mind' without being handed to it by God — those so condemned?
Those, then — I well know these things will greatly trouble them, and that is why they fashion another god beside the maker of heaven and earth, since, finding many such things in the Law and the Prophets, they stumbled at them, as at one not good who utters such voices. But for us — with the difficulties already raised concerning the 'bring us not into temptation,' for which we set out the apostolic words too — we must see whether we also find worthy loosenings of the ill sounds. I take God to dispense each rational soul with an eye to its eternal life — which ever keeps its self-determination — and, by its own cause, either among the better, ascending to the summit of goods, or descending variously, through inattention, into such-and-such a bilge of evil. Since, then, speedy healing, and more compendious, breeds in some a contempt of the diseases into which they fell — easily healed, so that after healing they would fall a second time into the same — reasonably, in such cases, he overlooks wickedness growing for a time, and, spreading longer in them, overlooks it as incurable: that, by spending time with evil and being glutted with the sin they desire, they may be sated, perceive the harm, hate what they formerly welcomed, and, healed, be able more firmly to profit from the health belonging to being healed in their souls. As the 'mixed multitude' 'among the sons of Israel 'lusted a lust, and, sitting down, the sons of Israel wept too, and said: Who shall feed us flesh? We remembered the fish we ate freely in Egypt, and the cucumbers and the melons and the leeks and the onions and the garlic. But now our soul is dry; nothing but the manna are our eyes.' (2 Chronicles 32:25–26) Then after a little it is said: 'And Moses heard them weeping by their families, each at his door.' (Proverbs 13:8) And again after a little the Lord says to Moses: 'And to the people thou shalt say: Sanctify yourselves for tomorrow, and you shall eat flesh — for you wept before the Lord, saying: Who shall feed us flesh? For it was well with us in Egypt. And the Lord shall give you flesh to eat, and you shall eat flesh. Not one day shall you eat, nor two, nor five days, nor ten days, nor twenty days — unto a month of days shall you eat, until it come out of your nostrils, and be cholera to you — because you disobeyed the Lord, who is among you, and wept before him, saying: Why did we come out of Egypt?' (1 Corinthians 3:17)
Let us see, then, whether we usefully compared this history toward loosing the ill sound in the 'bring us not into temptation' and in the apostolic words. Lusting 'a lust,' 'the mixed multitude' among the sons of Israel — Israel wept with them. And it is plain that, without what they lusted for, they could take no fill of them, nor cease from the passion. But the philanthropic and good God, giving them what they lusted for, did not so will to give as to leave lust remaining in them. That is why he says they shall eat the 'flesh' not 'one day' — for their passion would have remained in their soul, fired and kindled by it, if they had shared flesh for a little — nor 'two' days does he give them what they lusted for. Wishing to make it loathsome to them, he as it were promises not, but threatens the discerning through what he seemed to grant — saying: you shall not make 'five' days 'only' eating the 'flesh,' nor twice those, nor yet twice those — but 'you shall eat' so long, feasting on flesh a whole month, 'until it come out of your nostrils,' (Proverbs 4:23) with choleric suffering, the deemed good and the blameworthy, shameful lust for it. That I may free you from life no longer lusting — and, so delivered, you may, as pure from lust, and remembering from how many pains you were freed of it, either never fall into it again, or — if ever this happens — after long circuits of years, forgetting what you suffered through lust — unless you attend to yourselves and take up the Word that wholly frees from all passion — fall into evils afterwards, and, lusting after procreation(?), beg to obtain twice what you lust for, hating the lusted, and then so run back to the good and the heavenly food, which, despising, they reached for the worse.
The like, then, shall those suffer who 'changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of birds and quadrupeds and creeping things' (Matthew 6:2) — by being forsaken, handed 'in the lusts of their hearts unto uncleanness, to dishonor the bodies' (John 5:44) of those who degraded the name of him who grants to all sentient rationals not only sensing, but to some sensing rationally, and to some perfectly and virtuously sensing and understanding. And reasonably such are handed over by the God forsaken by them — forsaken in turn by him — to 'passions of dishonor,' receiving 'the recompense' 'of the error' they loved, 'wasting(?)' 'pleasure.' For the 'recompense of error' comes upon them, handed 'to passions of dishonor,' rather than upon those cleansed by wise fire. And in prison they are exacted to the last quadrans for each of their debts. For in being handed to 'dishonoring' passions — not only the natural but many unnatural — they are polluted and thickened by flesh, as though having then neither soul nor mind, but becoming wholly fleshes. But in fire and prison, receiving not 'recompense of error' but benefaction unto cleansing of the evils in error, with saving pains following the pleasure-loving, they are freed from all pitch and blood — in which, befouled and bemired, they could not even conceive of being saved, by their own destruction. 'God shall wash,' then, 'the filth of the sons and daughters of Zion, and cleanse the blood from their midst, by a spirit of judgment and a spirit of burning.' (Song of Songs 2:9–10,13) For 'he comes as a refiner's fire and as fullers' herb,' washing and cleansing those in need of such drugs, because they would not approvedly 'hold God in knowledge.' Handed to these, they shall willingly hate the 'reprobate mind.' For God wills the good to come to no one as by necessity, but willingly — though some, from longer commerce with evil, hardly perceive its shame, and turn from it as falsely supposed good.
But consider whether for this too God hardens Pharaoh's heart: that what he said unhardened he may be able to say — 'The Lord is righteous; I and my people are wicked.' (Psalm 1:2) Yet one needs to be hardened further and suffer further — lest, from ceasing to be hardened too quickly, despising hardening as evil, he become again more often worthy of being hardened. If, then, 'nets are not unrighteously spread for the winged,' (Romans 1:22–28) according to Proverbs, but God reasonably 'brings into the snare' — according to him who said, 'Thou broughtest us into the snare' — and 'without' the Father's 'will' not even the cheapest of winged sparrows falls 'into the snare' (falling 'into the snare' for this reason: that he used ill the wings given for rising, by his authority) — let us pray to do nothing worthy of being brought 'into' 'temptation' by God's righteous judgment: with everyone handed by God 'in the lusts' of his own heart 'unto uncleanness' being brought in, and everyone handed 'to passions of dishonor,' and everyone, 'as he approved not holding God' in himself, handed 'to a reprobate mind, to do what is unfitting.' (Isaiah 4:4)
The need of being tempted is something like this. What our soul received — hidden from all but God, and even from ourselves — becomes manifest through temptations: that we no longer be hidden from ourselves, whatever we are, but, knowing even ourselves, perceive, if we will, our own evils, and give thanks for the goods manifested to us through temptations. That temptations come to manifest us, whatever we are, or to discern what is hidden in our heart, is shown by what the Lord said to Job, and what stands written in Deuteronomy, running thus: 'Thinkest thou that I dealt with thee otherwise than that thou mightest appear righteous?' (Malachi 3:2) And in Deuteronomy thus: 'He afflicted thee and starved thee and fed thee manna' (Exodus 9:27) — and led thee 'in the wilderness,' 'where biting serpent and scorpion and thirst' (Proverbs 1:17) — 'that' 'what is in thy heart be discerned.'
And if we wish to be reminded from history too, know that Eve's easy-deceivability and the rottenness of her reasoning did not begin when, disobeying God, she heard the serpent — it was convicted even before, with the serpent approaching her for this reason: that in his own prudence he laid hold of her weakness. Nor did wickedness begin to come to be in Cain when he 'killed' his 'brother' — for even before, 'upon Cain and his sacrifices he had no regard' (Psalm 66:11 (LXX)) — O heart-knowing God! — but his wickedness came to light when he... Abel. Nor, unless Noah, drinking 'of the wine' he farmed, 'was drunken' and 'was uncovered,' would either Ham's precipitance and impiety toward his father have appeared, or his brothers' reverence and shame toward their begetter. And Esau's plot against Jacob seemed to take as pretext the 'blessing's' removal — but even before this his soul held roots of being 'profane' and 'unholy.' And Joseph's chastity-brightness — prepared not to be caught by any lust — we would not have known, had his mistress not loved him.
That is why, standing in the intervals between successions of temptations, toward what is present, we are prepared for all that can befall — that, whatever happens, we be not convicted as unready, but manifest as having most diligently knit ourselves together. For what falls short through human weakness — when we accomplish all things in ourselves — God shall fulfill: who 'works all things together for good' 'to those who love' him, 'to those foreseen' by his unlying foreknowledge, whatever they shall be with him.
Greek · §29
ΧΧΙΧ 1. „Kal μὴ εἰσενέγκῃς ἡμᾶς εἰς. πειρασμὸν, ἀλλὰ δῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ“" τὸ δὲ ,ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ“ παρὰ τῷ Aovxa σεσιώπηται. εἰ μὴ ἀδύνατα προσ- τάττει ὃ σωτὴρ ἡμᾶς εὔχεσϑαι, ξζητήσεώς μοι ἄξιον φαίνεται, πῶς κελευόμεϑα, παντὸς τοῦ ἐπὶ γῆς ἀνθρώπων βίου πειρατηρίου ὄντος,
— 17 I Joh. 5, 16. — 19 Hiob 1, 5. — 23 Matth. 6, 13. Luk. 11, 4.
1 vor προσφέρει + τοῦ Angl. ((bei Del.I 9268) unrichtig | καὶ schreibe ich
nach Psal. 39, 7; 7 TAusgg. | 8 χαὶ τὸ ἀπογινώσχειν schreibe ich mit ΟἹ. Fleury (bei Del. 1256 Anm. a), da ὁμολογεῖ als Object τὸ ἀπογινώσκειν erfordert; χαὶ τοῖς ἀπογινώσκουσι lesen Bent. (bei Del. a. 2.0.) u.Angl., der auch xairor ἀπογινώσκουσι
vermutet (bei Del. 1 926); χαὶ τὸ ἀπογινώσχουσι TAusgg. | 12 οὐχ οἶδ᾽ ὅπως] (νῦν
δὴ) οὐκ old’ ὅπως oder (ἀλλ) οὐκ old’ ὅπως vermutet Angl. (a. ἃ. O.); wahrschein- lich ist aber nur δ᾽ ausgefallen, sodass zu schreiben wäre: odx οἶδα (δ᾽) ὅπως | 14 εἰδωλολατρείας) εἰδωλοτρίας T.
προσεύχεσϑαι μὴ εἰσελϑεῖν „els πειρασμόν.“ ἡ γάρ ἐσμεν ἐπὶ γῆς περιχείμενοι τὴν στρατευομένην σάρκα »κατὰ τοῦ πνεύματος,“ ἧς »τὸ φρόνημα“, ἔχϑρα“ ἐστὶν, εἰς ϑεὸν,“ μηδαμῶς δυναμένης ὑποτάσσεο- θαι „to νόμῳ τοῦ ϑεοῦ," ἐν πειρασμῷ ἐόμεν. δ 2. ὅτε δὲ͵, πειρατήριον“ πᾶς, δ΄“, ἐπὶ γῆς“ ἀνθρώπινος, βίος,“ ἀπὸ τοῦ Ἰὼβ μεμαϑήχαμεν διὰ τούτων' ,πότερον οὐχὶ πειρατήριόν ἐστιν ὃ βίος τῶν ἀνθρώπων ἐπὶ γῆς;“ καὶ ἀπὸ τοῦ ἑπτακαιδεχάτου ψαλμοῦ τὸ αὐτὸ δηλοῦται ἐν To‘ „Ev σοὶ ῥυσθήσομαι ἀπὸ πειρατηρίου." ἀλλὰ καὶ ὁ Παῦλος Κορινϑίοις γράφων οὐχὶ τὸ μὴ πειράζεσϑαι ἀλλὰ 10 τὸ μὴ παρὰ δύναμιν πειράζεσϑαί φησι χαρίζεσϑαι τὸν ϑεὸν, λέγων᾽ »πκειρασμὸς ὑμᾶς οὐχ εἴληφεν εἰ un ἀνϑρώπινος" πιστὸς δὲ ὁ ϑεὸς, (06) | οὐκ ἐάσει ὑμᾶς πειρασϑῆναι ὑπὲρ ὃ δύνασϑε, ἀλλὰ ποιήσει σὺν 257 τῷ πειρασμῷ καὶ τὴν ἔχβασιν τοῦ δύνασϑαι ὑπενεγχεῖν.“ εἴτε γὰρ „N πάλη“, ἐστὶ“, πρὸς’ “τὴν ἐπιϑυμοῦσαν ἢ στρατευομένην, κατὰ τοῦ πνεύ- 15 ματος" »σάρκα“ ἢ πρὸς τὴν ψυχὴν »πάσης σαρχὸς' «(ἥτις ἐστὶν ὁμωνύ- μῶς ᾧ ἐγχατοικεῖ σώματι τὸ ἡγεμονικὸν, ὃ καλεῖται χαρδία), ὁποία ἐστὶν »ἦ πάλη“ τοῖς τοὺς ἀνϑρωπίνους πειραξομένοις πειρασμοὺς, εἴτε ὡς διαβεβηχόσι καὶ τελεωτέροις ἀϑληταῖς, οὐχέτε (μπρὸς αἷμα καὶ σάρκα“ παλαίουσιν οὐδὲ ἐν τοῖς ἀνθρωπίνοις πειρασμοῖς ἐξεταζομέ- 20 νοις, οὺς καταπεπατήχασιν ἤδη, ,πρὸς τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ τοὺς κοσμοχράτορας τοῖ σχότους τούτου καὶ τὰ πνευματιχὰ τῆς πονη- ρίας“ ἐστὶν ἡμῖν τὰ ἀγωνίσματα, τοῦ πειράζεσϑαε οὐχ ἀπηλλάγμεϑα. 3. πῶς οὖν κελεύει ἡμᾶς ὃ σωτὴρ εὔχεσϑαι μὴ εἰσελϑεῖν „elg πειρασμὸν,“ πειράζοντός πως πάντας τοῦ ϑεοῦ; ομνήσϑητε“ γὰρ, 85 φησὶν ἡ Ἰουδαία [εἴ οὐ πρὸς τοὺς τότε πρεσβυτέρους μόνον ἀλλὰ
7 Entaxaıdexarov) ı& T| 12 (ὃς) füge ich mit Bent. (bei Del. I 256 Anm. c) u. Angl. (bei Del.1926b) aus d.N.T. ein | 18 hinter γὰρ -+ ἡμῖν Angl. (a. a. O.) nach Ephes. 6,12 | 14 ἢ] χαὶ liest Angl. (a. a. 0.) ohne Grund | 15 ἐστιν von 1. H. über- geschr. T | 18 τελεωτέροις] τελειωτέροις Wet. τελειοτέροις Del. τελεωτέροις, doch ὦ aus ı corr., T | 20 χαταπεπατήχασιν Lond.Del. χαταπεπατηχόσιν Ox. καταπε- πατήχοσιν T | 25 ἰουδαία T Ιουδ)ϑ Ox.Lond. Iovdald Wet. am Rand, Del. im Text; Ἰουδὴϑ E. Klostermann | [εἴ] von mir getilgt; wohl aus einer über der Endung von ἰουδαία übergeschriebenen Variante εἰ oder E entstanden u. deshalb nicht, woran man denken könnte, in χαὲ zu corrigieren.
καὶ πρὸς πάντας τοὺς ἐντυγχάνοντας αὐτῆς τῇ γραφῇ, „ooa ἐποίησε μετὰ ᾿Αβραὰμ, καὶ ὁσα ἐπείρασε τὸν ᾿Ισαὰκ, καὶ ὅσα ἐγένετο τῷ Ἰακὼβ ἐν Μεσοποταμίᾳ τῆς Συρίας, ποιμαίνοντε Aaßev τὰ πρόβατα τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ οὐ γὰρ χαϑὼς Exeivovg ἐπύρωσεν εἰς
5 ἐτασμὸν καρδίας αὐτῶν, καὶ ἡμᾶς ἐχδικεῖ ὁ εἰς νουϑέτησιν μαστιγῶν κύριος τοὺς ἐγγίζοντας αὐτῷ.“ καὶ ὡς καϑολιχὸν δὲ ἀποφαίνεται περὶ πάντων δικαίων 6 μὲν david λέγων' ,πολλαὶ αἱ ϑλίψεις τῶν δικαίων,“ ὃ δὲ ἀπόστολος ἐν ταῖς Πράξεσιν" „ori διὰ πολλῶν ϑλίψεων
10 4, χαὶ ἐὰν μὴ συνῶμεν τὸ τοὺς πολλοὺς λανϑάνον περὶ τοῦ μὴ εἰσελϑεῖν ,εἰς πειρασμὸν" προσεύχεσϑαι, ὥρα λέγειν ὅτε οἱ ἀπόσ- τολοι εὐχόμενοι οὐχ ἐπηχούοντο, μυρία ὅσα ἐν παντὶ τῷ χρόνῳ ἑαυτῶν πεπονϑότες, „Ev κύποις περισσοτέρως ἐν πληγαῖς περισσοτέ- ρῶς ἐν φυλακαῖς ὑπερβαλλόντως ἐν ϑανάτοις πολλάκις,“ ὃ δὲ Παῦ-
15 λος ἰδίᾳ ὑπὸ Ἰουδαίων πεντάκις τεσσαράκοντα παρὰ μίαν“ εἴληφε, »τρὶς“ ἐῤῥαβδίσϑη, „ana“ ἐλιϑάσϑη, „rols“ ἐναυάγησε, »»υχϑήμερον ἐν τῷ Budo“ πεποίηχεν, ἄνϑρωπος „ev παντὶ“ ϑλιβόμενος καὶ a. ἀπο- ρούμενος καὶ διωχόμενος καὶ καταβαλλόμενος ὁμολογῶν τε To‘ „axgı τῆς ἄρτε ὥρας πεινῶμεν καὶ διψῶμεν καὶ γυμνητεύομεν καὶ
20 χολαφιζόμεϑα καὶ ἀστατοῦμεν χαὶ χοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσί" λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεϑα, βλασφημού- μενοι παρακαλοῦμεν.“ τῶν δὲ ἀποστόλων ἐν τῷ εὔχεσϑαι μὴ ἐπιτε- τευχότων, τίς ἐλπὶς τῶν ὑποδεεστέρων τινὶ παρ᾽ ἐκείνους εὐχομένῳ ἐπηχόου ϑεοῦ τυχεῖν;
25 δ. τὸ δὲ ἐν τῷ εἰχοστῷ πέμπτῳ ψαλμῷ" {,,ϑδοκίμασόν με, κύριε, καὶ πείρασόν με, πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου“ εὐλόγως τις ὑπολήψεται τῶν μὴ ἀχριβούντων, τί τὸ βούλημα τῆς προστάξεως τοῦ σωτῆρος, ἐναντίως γεγονέναι οἷς ὃ χύριος ἡμῶν περὶ εὐχῆς ἐδίδαξε. πότε δέ τις νενόμικεν εἶναι ἔξω πειρασμῶν ἀνϑρώ-
80 πους, ὧν ἤδει τὸν λόγον συμπεπληρωκός; καὶ ποῖος καιρός ἐστιν, ἐν ᾧ ὡς μὴ ἀγωνιζόμενος περὶ τοῦ μὴ ἁμαρτήσεσϑαι καταπεφρό- νῆχε; πένεταί τις; εὐλαβείσϑοω, un ποτε κλέψας ὀμόσῃ „eo ὄνομα tor HE00“ ἀλλὰ πλουτεῖ; μὴ καταφρονείτω' δύναταί γὰρ ,πλησϑεὶς
18 ἐν πληγαῖς περισσοτέρως ἐν φυλακαῖς ὑπερβαλλόντως] ἐν πληγαῖς ὑπερ- βαλλόντως, ἔν φυλακαῖς περισσοτέρως Angl. (bei Del. I 926b) nach Origenes, In T übereinstimmt | 16 ἐραβόϊσϑη Ausgg. ἐραβδισϑη [so] T.
ψευδὴς“ γενέσϑαι καὶ ἐπαρϑεὶς εἰπεῖν. ,τίς μὲ ὁρᾷ; οὐδὲ Παῦλος γοῦν πλουτῶν ,ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει“ κινδύνου ἀπήλλα- χται τοῦ ὡς ἐπὶ τούτοις ἐν τῷ ὑπεραίρεσϑαι ἁμαρτάνειν, ἀλλὰ δεῖται σχύλοπος τοῦ σατανᾶ χολαφίζοντος αὐτὸν, (ἵνα μὴ“ ὑπεραίρηται. κἂν συνειδῇ τις ἑαυτῷ τὰ κρείττονα καὶ ἀναπτερωϑῇ ἀπὸ τῶν καχῶν, ἀναγινωσχέτω τὸ εἰρημένον ἐν τῇ δευτέρᾳ τῶν Παραλειπομένων περὶ Ἐζεχίου, ὅστις πεπτωχέναι λέγεται͵ ἀπὸ τοῦ ὕψους τῆς καρδίας αὐτοῦ.“
6. εἰ δὲ, ἐπεὶ μὴ πλείονα περὶ τοῦ πένητος εἰρήκαμεν, καταφρο- νεῖ τις, ὡς μὴ πειρασμοῦ τοῦ περὶ τῆς πενίας, ἴστω ὅτι ὁ ἐπιβου- λεύων ἐπιβουλεύει ὑπὲρ »τοῦ καταβαλεῖν πτωχὸν καὶ πένητα,“ καὶ μάλιστα ἐπεὶ κατὰ τὸν „Zorouovra „6 πτωχὸς οὐχ ὑφίσταται ἀπει- λήν. “ τί δὲ δεῖ λέγειν, ὅσοι διὰ τὸν! σωματικὸν πλοῦτον, μὴ καλῶς αὐτὸν οἰκονομήσαντες, τὴν μετὰ τοῦ ἐν τῷ εὐαγγελίῳ πλουσίου χώραν ἐν τῇ κολάσει εἰλήφασι, καὶ ὅσοι ἀγεννῶς τὴν πενίαν φέροντες, δου- λοπρεπέστερον καὶ ταπεινότερον ἢ κατὰ τὰ ἐν τοῖς, ἁγίοις“ πρέποντα ἀναστρεφόμενοι, τῆς ἐπουρανίου ἐλπίδος ἀποπεπτώκασιν; οὐδὲ οἱ μεταξὺ δὲ τούτων καϑ'᾽ ἑκάτερον, πλοῦτον καὶ πενίαν, τοῦ κατὰ τὴν σύμμετρον χτῆσιν ἁμαρτάνειν πάντως εἰσὶν ἀπηλλαγμένοι.
7. ἀλλὰ ὑγιαίνων τῷ σώματι καὶ εὐεκτῶν ἔξω παντὸς πειρασ- μοῦ κατ᾽ αὐτὸ τὸ ὑγιαίνειν καὶ εὐεχτεῖν ὑπολαμβάνει τυγχάνειν" καὶ τίνων ἄλλων ἢ τῶν εὐεκτούντων καὶ ὑγιαινόντων ἐστὶν ἁμάρτημα τὸ φϑείρειν ,τὸν ναὸν τοῦ ϑεοῦ,“ οὐ τολμήσει τις διὰ τὸ ἐχκεῖσθαι πᾶσι σαφῶς τὰ κατὰ τὸν τόπον εἰπεῖν. νοσῶν δὲ τίς τοὺς εἰς τὸ pdelgew »τὸν ναὸν τοῦ ϑεοῦ" [τίς] ἐρεϑισμοὺς ἐχπέφευγε, σχολάζων κατ᾽ ἐχεῖνο καιροῦ καὶ πάνυ τι δεχόμενος τοὺς περὶ τῶν ἀκαϑάρτων πραγμάτων λογισμούς; ἀλλ᾿ ὅσα παρὰ τούτους ταράττει αὐτὸν, ἐὰν μὴ ,πάσῃ φυλακῇ“ τηρῇ τὴν ,καρδίαν,“ τί δεῖ καὶ λέγειν; πολλοὶ γὰρ ὑπὸ τῶν πόνων νικώμενοι καὶ ἀνδρείως νόσους φέρειν οὐχ ἐπισ- τάμενοι μᾶλλον τὴν ψυχὴν ἠλέγχϑησαν τότε νενοσηκότες ἢ τὰ σώ-
4 hinter 0x0Aonog + ἀγγέλου Angl. (bei Del. I 926b) durch Conjectur nach 5 ἀπὸ schreibe ich, denn ἀναπτεροῦσϑαι wird nicht ὑπὸ τῶν χαχῶν bewirkt, son- dern hat die Trennung von den unten befindlichen χαχά zur Voraussetzung; ὑπὸ TAusge. καχῶν] χαλῶν liest Angl. (a. a. Ὁ.) ohne Grund | 16 ἐν tilgt Angl. (bei Del.1 9275) nach Ephes. 5, 3 | 24 τίς] τις Lond. | 25 [τίς] von mir eingeklammert, fehlt in den Ausgg.
ματα" πολλοὶ δὲ καὶ διὰ τὸ φεύγειν τὴν ἀδοξίαν, ἐπαισχυνόμενοι τὸ Χριστοῦ εὐγενῶς ὄνομα φέρειν, εἰς αἰσχύνην αἰώνιον χαταπεπ- τώχασιν.
8. ἀλλ᾽ οἴεταί τις ἀναπαύεσϑαι | αἷς μὴ πειραζόμενος, ὅτε δεδό-
5 ξασται παρὰ τοῖς ἀνϑρώποις" καὶ πῶς οὐ χαλεπὸν TO , ἀπέχουσι τὸν μισϑὸν“ ἀπὸ, τῶν ἀνθρώπων,“ ἀπαγγελλόμενον τοῖς ἐπαιρομένοις οἷς ἐπ’ ἀγαθῷ τῇ παρὰ τοῖς πολλοῖς δόξῃ; πῶς δ᾽ οὐχ ἐπιπληχτιχὸν τὸ σῶς δύνασϑε ὑμεῖς πιστεῦσαι, δόξαν παρ᾽ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου ϑεοῦ οὐ ζητεῖτε; “ καὶ τί μὲ δεῖ
10 καταλέγειν τὰ τῶν νομιζομένων εὐγενῶν ἐν ὑπερηφανίᾳ πταίσματα καὶ τῶν λεγομένων δυσγενῶν διὰ τὸ ἀνεπίστημον τὴν πρὸς τοὺς ὑπερέχειν νομιζομένους ὑπόπτωσιν ᾿ϑωπευτιχὴν, ἀφιστᾶσαν ϑεοῦ τοὺς γνησίαν. μὲν φιλίαν οὐκ ἔχοντας τὸ δὲ κάλλιστον τῶν ἐν ἀνθρώποις, τὴν ἀγάπην, ὑποκρινομένους;
15 9. πᾶς τοίνυν „o Bloc,“ καϑὼς προείρηται, τοῦ, ἀνθρώπου ἐπὶ τῆς γῆς“ ,,(ἐστι“, πειρατήρεον“" διόπερ εὐχώμεϑα δυσθϑῆναι πειρα- τηρίου, οὐχ ἐν τῷ μὴ πειράζεσϑαι (τοῦτο γὰρ ἀμήχανον, μάλιστα τοῖς (ἐπὶ γῆς“) ἀλλὰ ἐν τῷ μὴ ἡττᾶσϑαι πειραζομένους. τὸν δὲ ἡττώμενον ἐν τῷ πειράζεσϑαι εἰσέρχεσϑαε „eis“ τὸν ,πειρασμὸν,"
20 ἐνεχόμενον τοῖς διχτύοις αὐτοῦ, ὑπολαμβάνω" εἰς ἅπερ δίκτυα διὰ τοὺς προχατειλημμένους ἐν αὐτοῖς εἰσελϑὼν 6 σωτὴρ, ,ἐχκύπτων διὰ τῶν διχτύων“ κατὰ τὸ ἐν τῷ ᾿άισματι τῶν ἀσμάτων εἰρημένον, νἀποχρίνεται“ τοῖς προκατειλημμένοις ὑπ αὐτῶν καὶ εἰσελϑοῦσιν „eis“ τὸν »πειρασμὸν," καὶ λέγεις οὔσι »ύμφῃ αὐτοῦ" (ἀνάστα, ἐλϑὲ
25 ἢ πλησίον μου, καλή μου, περιστερά μου." προσϑήσω δὲ εἰς τὸ πει- θασϑῆναι πάντα καιρὸν πειρασμοῦ εἶναι τοῖς ἀνθρώποις a ταῦτα"
32r οὐδὲ | 6 τὸν νόμον τοῦ ϑεοῦ μελετῶν ἡμέρας καὶ νυχτὸς“ καὶ ἀ- σχῶν κατορϑῶσαι τὸ εἰρημένον „oroua δικαίου μελετήσει σοφίαν“ τοῦ πειράζεσϑαι ἀπήλλακται.
80 10. ὅσοι γοῦν παρεκδεβάμενοι ἐν τῷ ἀνατεϑεικέναι αὐτοὺς τῇ ἐξετάσει τῶν ϑείων γραφῶν τὰ ἐν νόμῳ καὶ προφήταις ἀπηγγελμένα ἀϑέοις καὶ ἀσεβέσι δόγμασιν ἑαυτοὺς ἀνατεϑείχασιν (ἢ) ἠλιϑίοις καὶ
11 ἀνεπιστῆμον TAusgg., doch vgl. R. Kühners Gramm. ἃ. gr. Spr., her. von Fr. Blass I $ 134 Nr. da ı 18 ἔχοντας] ἔχοντες Ox. | 14 ὑποχρινομένους Angl. (bei Del. I 9278) Del. ὑποχρινομένοι T Wet. ὑποχρινόμενοε Ox. | 80 αὑτοὺς Lond. αὐτοὺς T Ox. Del. | 81 ϑείω»)] ϑειῶν TAusgg. | 82 (ἢ) füge ich mit Angl. (ἃ. a. O.), Bent. u. Del. (I 259 Anm. c) ein. Origenes 11. 25
γελοίοις, τί δεῖ καὶ λέγειν, τῶν δοχούντων τῷ τῆς ἀμελείας τῶν ava- γνωσμάτων ἐγκλήματε μὴ εἶναι ἐνόχων μυρίων ὅσων τὰ τοιαῦτα πταιόντων; τὸ δ᾽ αὐτὸ καὶ ἐπὶ τῶν ἀποστολικῶν καὶ εὐαγγελικῶν ἀναγνωσμάτων πολλοὶ πεπόνϑασι, διὰ τὰς ἰδίας ἀνοίας ἀναπλάττον- τες ἕτερον παρὰ τὸν ϑεολογούμενον καὶ χατὰ τὴν ἀλήϑειαν vevon- μένον τοῖς ἁγίοις υἱὸν ἢ πατέρα. 6 γὰρ μὴ τὰ ἀληϑῆ φρονῶν περὶ ϑεοῦ ἢ Χριστοῦ αὐτοῦ τοῦ μὲν ἀληϑινοῦ ἀποπέπτωχε ϑεοῦ καὶ τοῦ μονογενοῦς αὐτοῦ" ὃν δὲ ἀνέπλασεν ἡ ἄνοια αὐτοῦ, νομίζουσα εἶναι πατέρα καὶ υἱὸν, οὐκ ὄντως προσχυνεῖ, τοῦτο παϑὼν διὰ τὸ τὸν ἐν τῷ ἀναγινώσχειν τὰ ἅγια πειρασμὸν μὴ νενοηκέναι μηδὲ εἷς πρὸς ἀγῶνα καὶ τότε αὐτῷ ἐνεστηκότα ὁπλισάμενος καὶ στάς.
11. χρὴ τοίνυν εὔχεσϑαι οὐχ iva μὴ πειρασϑῶμεν (τοῦτο | γὰρ 260
ἀδύνατον) ἀλλ᾽ ἵνα μὴ ὑπὸ τοῦ πειρασμοῦ περιβληϑῶμεν, ὅπερ πά- σχουσιν οἱ ἐνεχόμενοι αὐτῷ καὶ νενικημένοι. ἐπεὶ οὖν ἔξω μὲν τῆς εὐχῆς γέγραπται „un εἰσελϑεῖν εἰς πειρασμὸν, ὅπερ ix τῶν εἰρημένων δύναταί πῶς εἶναι σαφὲς, ἐν δὲ τῇ εὐχῇ λέγειν ἡμᾶς δεῖ" „un εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν“ τῷ πατρὶ ϑεῷ᾽ ἄξιον ἰδεῖν, πῶς χρὴ νοεῖν τὸν ϑεὸν εἰσάγειν τὸν μὴ εὐξάμενον ἢ τὸν μὴ ἐπα- κουόμενον „elg“ τὸν (πειρασμόν. ἀπεμφαίνει γὰρ, τοῦ νικωμένου εἰσερχομένου,, εἰς“ τὸν ,πειρασμὸν“, τὸν ϑεὸν νομίζειν εἰσάγειν τενὰ „elg πειρασμὸν," οἱονεὶ τῷ νικᾶσϑαι αὐτὸν παραδόντα. ἡ δ᾽ αὐτὴ ἀπέμφασις περιμένει καὶ τὸν ὕπως ποτὲ ἐξηγούμενον τὸ ,εὔχεσϑε μὴ εἰσελϑεῖν εἰς πειρασμόν.“ εἰ γὰρ κακὸν τὸ ἐμπεσεῖν ,εἰς πεερασ- μὸν," ὕπερ ἵνα μὴ πάϑωμεν εὐχόμεϑα, πῶς οὐκ ἄτοπον »οεῖν τὸν ἀγαϑὸν ϑεὸν, μὴ δυνάμενον καρποὺς“ φέρειν »πονηροὺς,“ περιβάλ- λειν τινὰ τοῖς κακοῖς;
12. χρήσιμον ovv εἰς ταῦτα παραϑέσϑαι τὰ ἐν τῇ “πρὸς “Ρωμαί- ους ὑπὸ τοῦ Παύλου εἰρημένα τοῦτον τὸν τρόπον᾽ φάσκοντες εἶναι σοφοὶ ἐμωράνϑησαν, καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφϑάρτου ϑεοῦ ἐν ὁμοιώματι εἰκόνος φϑαρτοῦ ἀνϑρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. διὸ παρέδωχεν αὐτοὺς ὁ ϑεὸς ἐν ταῖς ἐπιϑυμίαις τῶν καρδιῶν | αὐτῶν εἰς ἀχαϑαρσίαν, τοῦ ἀτιμάζεσϑαι τὰ σώματα αὐτῶν ἐν ἑαυτοῖς,“ καὶ μετ᾽ ὀλίγα „din τοῦτο παρέδωκεν αὐτοὺς ὁ ϑεὸς
I Joh. 4, 9. — 15 u. 22 Luk. 22, 40 (Matth. 26, 41. Mark. 14, 38). — 17 Matth.
6 ἢ] χαὶ Angl. (bei Del. I 9278) | 7 7] xal Angl. (a. a. 0.) | 8 ὃν δὲ] οἷς δὲ liest Angl. (ἃ. ἃ. Ὁ.) ohne Grund | 9 ὄντως] ὄντας Lond. | 15 hinter γέγραπται + εὔχεσϑε Angl. (a. a. O.) nach Luk. 22, 40, + προσεύχεσϑε Lomm. ohne Grund | 82 αὐτῶν (hinter σώματα) αὑτῶν Lond.
eis πάϑη ἀτιμίας" αἵ τε γὰρ ϑήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν" ὁμοίως καὶ οἱ ἄρσενες ἀφέντες τὴν φῦσι- χὴν χρῆσιν τῆς ϑηλείας ἐξεχαύϑησαν“ καὶ τὰ ἑξῆς" καὶ πάλιν μετ᾽ ὀλίγα: „al καϑὼς οὐκ ἐδοκίμασαν τὸν ϑεὸν ἔχειν ἐν ἐπιγνώσει, παρέ- ὄωκεν αὐτοὺς 6 ϑεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καϑήχοντα."“ πλὴν ταῦτα πάντα προσεκτέον τοῖς διαχόπτουσι τὴν ϑεότητα, καὶ λεχτέον πρὸς αὐτοὺς, ἕτερον νομίζοντας εἶναι τὸν ἀγαϑὸν πατέρα τοῦ κυρίου ἡμῶν “παρὰ τὸν τοῦ νόμου ϑεὸν, εἰ ὁ ἀγαϑὸς ϑεὸς τὸν μὴ τυγχάνοντα τῆς εὐχῆς εἰσάγει „elg πειρασμὸν," καὶ εἰ ὃ πατὴρ τοῦ κυρίου παραδίδωσιν (ἐν ταῖς ἐπιϑυμίαις τῶν καρδιῶν“ τοὺς προημαρτηχότας τι „els ἀχαϑαρσίαν, τοῦ ἀτιμάζεσϑαι τὰ σώματα αὐτῶν ἐν αὐτοῖς,“ καὶ εἰ, ὡς αὐτοί φασι, τοῦ χρίνειν καὶ κολάζειν ἀπηλλαγμένος παραδίδωσιν „eis πάϑη ἀτιμίας“ καὶ „els ἀδόχιμον νοῦν, ποιεῖν τὰ μὴ καϑήκοντα,“ οὐχ av „ev ταῖς ἐπιϑυμίαις τῶν καρ- διῶν ἑαυτῶν“ γεγενημένων τῶν μὴ παραδοϑέντων αὐταῖς ὑπὸ τοῦ ϑεοῦ, οὐδ᾽ ἂν πάϑεσιν, ἀτιμίας“ ὑποπεπτωχότων τῶν μὴ ὑπὸ τοῦ ϑεοῦ παραδοϑέντων αὐτοῖς, οὐδ᾽ ἂν „els ἀδόχεμον νοῦν“ καταπιπτόντων χωρὶς τοῦ παραδίδοσϑαι αὐτῷ ὑπὸ ϑεοῦ τοὺς οὕτω καταδικασϑέντας;
18. ἐχείνους μὲν οὖν εὖ οἶδα ὅτε σφόδρα ταράξει ταῦτα, διὰ τοῦτο ἄλλον ἀναπλάσαντας παρὰ τὸν ποιητὴν οὐρανοῦ καὶ γῆς ϑεὸν,
ἐπεὶ πολλὰ τοιαῦτα εὑρίσκοντες ἐν τῷ νόμῳ καὶ τοῖς προφήταις 261
προσέχοψαν οἷς οὐχ ἀγαθῷ τῷ τοιαύτας προφερομένῳ φωνάς" ἡμῖν δὲ ἤδη διὰ τὰ ἐπαπορηϑέντα περὶ τοῦ „un εἰσενέγκῃς εἰς πει- ρασμὸν ἡμᾶς," δ ἅπερ καὶ τὰς ἀποστολιχὰς λέξεις παρεϑέμεϑα,
ὅ ϑεωρητέον εἰ καὶ ἡμεῖς εὐρίσχομεν ἀξιολόγους τῶν ἀπεμφάσεων
λύσεις. ἡγοῦμαι δὴ τὸν ϑεὸν ἑκάστην λογιχὴν οἰχονομεῖν Ψυχὴν, ἀφο- ρῶντα εἰς τὴν ἀΐδιον αὐτῆς ζωὴν, ἀεὶ ἔχουσαν τὸ αὐτεξούσιον καὶ
6 προσεχτέον)] προσαχτέον vermutet Angl. (bei De). I 9278) ohne Grund | 12 αὐτῶν) αὑτῶν Lond. αὑτοῖς schreibe ich mit Lond., vgl. oben S. 386 Z. 33; αὐτοῖς TOx. Del. | 20 ἀναπλάσαντας schreibe ich mit Angl. (a. a. O.), ἀναπλάσα»- τες T Ausgg. | 25 εὑρίσχομεν) εὑρίσχοιμεν liest Angl. (a. a. O.) ohne Grund | 36 δὴ] δὲ Ox. Angl. (a. a. O.) unrichtig.
παρὰ τὴν ἰδίαν αἰτίαν ἤτοι ἐν τοῖς κρείττοσι κατ᾿ ἐπανάβασιν ἕως τῆς ἀχρότητος τῶν ἀγαϑῶν γινομένην (1) καταβαίνουσαν διαφόρως ἐξ ἀπροσεξίας ἐπὶ τὴν τοσήνδε ἢ τοσήνδε τῆς κακίας χύσιν. ἐπεὶ ουν ἢ ταχεῖα ϑεραπεία καὶ συντομωτέρα καταφρόνησίν τισιν ἐμποιεῖ 5 τῶν, εἰς ἃ ἐμπεπτώκασι, νοσημάτων οἷς εὐθδεραπεύτων, ὥστε καὶ δεύτερον ἂν μετὰ τὸ ὑγιᾶσϑαι τοῖς αὐτοῖς περιπεσεῖν, εὐλόγως ἐπὶ τῶν τοιούτων περιόψεται τὴν ἐπί τι κακίαν αὔξουσαν, καὶ ἐπὶ πλεῖοσ- τον χεομένην ἐν αὐτοῖς ἀνίατον ὑπερορῶν, ἵνα τῷ προσδιατρῖψαι τῷ κακῷ καὶ ἐμφορηϑῆναι ἧς ἐπιϑυμοῦσιν ἁμαρτίας χορεσϑέντες alo- 10 ϑηϑῶσι τῆς βλάβης, καὶ μισήσαντες ὅπερ πρότερον ἀπεδέξαντο 38: δυνηζϑῶσι ϑεραπευϑέντες βεβαιότερον ὄνασϑαι τῆς ἐν τῷ ϑεραπευ- ϑῆναι ὑπαρχούσης ὑγείας τῶν ψυχῶν αὐτοῖς οἷον „o ἐπίμικτός"“ ‚note ἐν τοῖς υἱοῖς Ἰσραὴλ ,ἐπεϑύμησαν ἐπιϑυμίαν, καὶ καϑίσαντες ἔχλαιον καὶ οἱ υἱοὶ Ἰσραὴλ καὶ εἶπαν᾽ τίς ἡμᾶς ψωμιεῖ κρέα; ἐμνήσ- 15 ϑημεν τοὺς ἰχϑύας, 006 ἠσϑίομεν δωρεὰν ἔν Αἰγύπτῳ, καὶ τοὺς σικυοὺς xal τοὺς «πέπονας καὶ τὰ πράσα καὶ τὰ χρόμμυα καὶ τὰ σχόροδα᾽ νυνὶ δὲ ἡ vor ἡμῶν κατάξηρος, οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφϑαλμοὶ ἡμῶν." εἶτα μετ᾽ ὀλίγα λέγεται" „xal ἤκουσε Movone κλαιόντων αὐτῶν κατὰ δήμους αὐτῶν᾽ ἕχαστος ἐπὶ τῆς ϑύρας αὐτοῦ." 20 καὶ πάλιν μετ᾽ ὀλίγα κύριός φησι τῷ Μωύσεϊ᾽ ,χαὶ τῷ λαῷ ἐρεῖς" ἀγνίσασϑε αὔριον, καὶ φάγεσϑε κρέα, ὅτι ἐκλαύσατε ἐναντίον κυρίου λέ- yovrss' τίς ἡμᾶς ψωμιεῖ κρέα; ὅτι καλὸν ἡμῖν ἐστιν ἐν Αἰγύπτῳ᾽ καὶ δώσει ὑμῖν κύριος χρέα φαγεῖν, καὶ φάγεσϑε κρέα. οὐχ ἡμέραν μίαν φάγεσϑε οὐδὲ δύο οὐδὲ πέντε ἡμέρας οὐ(δὲ) δέχα ἡμέρας οὐδὲ εἴκοσιν 25 ἡμέρας" ἕως μηνὸς ἡμερῶν φάγεσϑε, ἕως ἂν ἐξέλϑῃ ἐκ τῶν μυχτήρων ὑμῶν" καὶ ἔσται ὑμῖν εἰς χολέραν, ὅτε ἠπειϑήσατε κυρίῳ, ὅς ἐστιν ἐν ὑμῖν, καὶ ἐκλαύσατε ἐναντίον αὐτοῦ λέγοντες" ἵνα τί ἡμῖν ἐξελϑεῖν ἐξ Αἰγύπτου; “ Υ 14. ἴδωμεν οὖν τὴν ἱστορίαν, εἰ χρησίμως ὑμῖν παρεβάλομεν 30 αὐτὴν πρὸς λύσιν τοῦ ἀπεμφαίνοντος ἐν τῷ „un εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν“ χαὶ ἐν ταῖς ἀποστολικαῖς λέξεσιν. ἐπιϑυμήσαντες »ἐπιϑυμίαν „oO ἐπίμικτος 0“ ἐν υἱοῖς ᾿Ισραὴλ , ἔκλαιον καὶ οἱ υἱοὶ
2 (ἢ) füge ich mit Bent. (bei Del. I 261 Anm. b) u. Angl. (bei Del. I 927.) ein |] 8 προσδιατρίψαι T Ausgg. | 13 hinter ποτε + ὃ Del. (I 261 Anm. οὐ { 16 κρόμυα T | 20 μωσεῖ T | 21 αὔριον) εἰς αὔριον Lond. | 28 χύριος < Wet. Del. | 24 οὐ(δὲ) schreibe ich nach ἃ. LXX mit Lond. u. Lomm. | 80 αὐτὴν von 1. Hand, w. 6. sch., übergeschr. T.
Ἰσραὴλ΄ σὺν αὐτοῖς. καὶ φανερὸν ὅτε ὅσον οὐχ εἶχον τὰ ἐπιϑυμού- μενα, κόρον οὐχ ἠδύναντο αὐτῶν λαβεῖν οὐδὲ παύσασϑαι τοῦ πάϑους" ἀλλὰ καὶ ὃ φιλάνϑρωπος καὶ ἀγαϑὸς ϑεὸς, διδοὺς αὐτοῖς τὸ ἐπιϑυ- μούμενον, οὐχ οὕτως ἐβούλετο διδόναι, ὥστε καταλιπέσϑαι ἐν αὐτοῖς ἐπιϑυμίαν. διόπερ “φησὶ μὴ »μίαν ἡμέραν“ φάγεσϑαι αὐτοὺς τὰ κρέα“ (ἔμενε “γὰρ ἂν τὸ πάϑος αὐτῶν ἐν τῇ ψυχῇ πεπυρωμένῃ καὶ φλεγομένῃ ὑπ᾽ αὐτοῦ, εἰ ἐπ᾽ ὀλίγον τῶν χρεῶν μετειλήφεσαν), ἀλλ᾽ οὐδὲ ἐπὶ „Ivo“ δίδωσιν αὐτοῖς τὸ ἐπιϑυμούμενον »ἡμέρας"" βουλό- μενος δὲ αὐτὸ προσχορὲς αὐτοῖς ποιῆσαι, οἱονεὶ οὐκ ἐπαγγέλλεται ἀλλὰ τῷ συνιέναι δυναμένῳ ἀπειλεῖ di ὧν χαρίζεσθαι αὐτοῖς ἐδόκει, λέγων" ᾿,οὐδὲ πέντε“ μόνας ποιήσετε ,ἡμέρας““ ἐσθίοντες τὰ ,χρέα“ οὐδὲ τὰς τούτων διπλασίους οὐδὲ ἔτι τὰς ἐχείνων διπλασίους, ἀλλ᾽ ἐπὶ τοσοῦτον ,φάγεσϑε,“ ἐφ᾽ ὅλον χρεωφαγοῦντες μῆνα, „Eos ἐξέλϑῃ ἐκ τῶν μυχτήρων““ μετὰ χολεριχοῦ πάϑους τὸ νενομισμένον ὑμῖν καλὸν καὶ | ἡ περὶ αὐτὸ ψεχτὴ καὶ αἰσχρὰ ἐπιϑυμία: ἕν ὑμᾶς ἀπαλ- λάξω τοῦ βίου μηκέτι ἐπιϑυμοῦντας, καὶ τοιοῦτοι ἐξελϑόντες δυνη- ϑῆτε ὡς καϑαροὶ ἀπὸ ἐπιϑυμίας μεμνημένοι τε, δὲ ὅσων πόνων αὐτῆς ἀπηλλάγητε, ἤτοι μηδαμῶς αὐτῇ περιπεσεῖν ἔτε ἢ, εἰ ἄρα τοῦτό ποτε γίνεται, μαχραῖς χρόνων περιόδοις, ἐπιλανϑανόμενοι ὧν πεπόνϑατε διὰ τὴν ἐπιϑυμίαν, ἐὰν μὴ ἑαυτοῖς προσέχητε καὶ τὸν τελείως ἀπαλλάττοντα πάϑους παντὸς λόγον ἀναλάβητε, τοῖς κακοῖς περιπέσητε ὕστερόν τε τῆς γενέσεως ἐπιϑυμήσαντες πάλιν δεηϑῆτε τοῦ δὶς τυχεῖν ὧν ἐπιϑυμεῖτε, μισήσαντες τὸ ἐπιϑυμούμενον, καὶ τότε οὕτω παλινδρομεῖν ἐπὶ τὰ καλὰ καὶ τὴν οὐράνιον τροφὴν, ἧς
15. τὸ ὅμοιον οὺν τούτοις πείσονται οἱ ἀλλάξαντες »τὴν δόξαν τοῦ ϑεοῦ τοῦ ἀφϑάρτου ἐν ὁμοιώματι εἰχόνος φϑαρτοῦ ἀνϑρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν,“ διὰ τοῦ ἐγκχαταλεί- πεῦϑαι παραδιδόμενοι „Ev ταῖς ἐπιϑυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀχαϑαρσίαν, τοῦ ἀτιμάζεσϑαι τὰ σώματα“ τῶν εἰς ἄψυχον σῶμα καὶ ἀναίσϑητον κχαταβιβασάντων τὸ ὄνομα τοῦ πᾶσι τοῖς αἰσϑομένοις λογικοῖς οὐ μόνον τὸ αἰσϑέσϑαι ἀλλὰ καὶ τὸ λογικῶς αἰσϑέσϑαι τισὶ
2 μετειλήφεισαν Lond. | 22 περιπέσητε schreibe ich mit Del. (1 262 Anm. c), περιπεσεῖτε TAusgg. | 28 ἐπιϑυμεῖτε, μισήσαντες τὸ] ἐπεϑυμεῖτε, μισήσαντες (δὲ) τὸ vermutet Angl. (bei Del. I 9270) | 24 hinter παλινδρομεῖν + δυνηϑῆτε Angl. (a. a. O.), aber der Infinitiv wird von δεηϑῆτε (Z. 22) regiert | 25 ὠρέχϑησαν T Ausgg. ὠρεχϑήσατε Angl. (a. a. O.), Del. (I 262 Anm. ἃ) u. Lomm. | 29 αὐτῶν) αὑτῶν Lond.
δὲ καὶ τελείως χαὶ ἐναρέτως αἰσϑέσϑαι καὶ νοεῖν χαρισαμέγου. καὶ εὐλόγως οἱ τοιοῦτοι παραδίδονται ὑπὸ τοῦ καταλειφϑέντος ὑπ᾽ αὐ. τῶν ϑεοῦ, ἀντικαταλειπόμενοι. ὑπ αὐτοῦ, εἰς τὰ τῆς "ἀτιμίας". »πάϑη,“ ,τὴν ἀντιμισϑίαν““ τῆς πλάνης" δὲ ἧς ἠγάπησαν “ψωρώ- 5 dovsg ἡδονῆς »ἀπολαμβάνοντες." μᾶλλον γὰρ ἡ ἀντιμισϑία͵ τῆς πλά- νης“ αὐτοῖς ἐγγίνεται, παραδιδομένοις »εἰς πάϑη ἀτιμίας,“ ἥπερ τῷ φρονίμῳ | πυρὶ καϑαιρομένοις. καὶ ἐν τῇ φυλαχῇ ἐχπρασσομένοις 263 μέχρι τοῦ ἐσχάτου κοδράντου ἕχαστον τῶν ὀφλημάτων. ἐν γὰρ τῷ πάϑεσιν »»ἀτιμίας" οὐ μόνον τοῖς κατὰ φύσιν ἀλλὰ χαὶ πολλοῖς τῶν 10 παρὰ φύσιν παραδίδοσϑαι μολύνονται καὶ ὑπὸ τῆς σαρκὸς -παχύνον- ται, οἷονεὶ οὐκέτι ἔχοντες τότε ψυχὴν οὐδὲ νοῦν ἀλλ᾽ ὅλοι γινό- μενοι σάρχες" ἐν δὲ τῷ πυρὶ καὶ τῇ φυλακῇ οὐκ ,ἀντιμισϑίαν «τῆς πλάνης" ἀλλ᾽ εὐεργεσίαν ἐπὶ καϑάρσεε τῶν ἐν τῇ πλάνῃ καχῶν μετὰ σωτηρίων λαμβάνοντες πόνων, ἑπομένων τοῖς φιληδόνοις, ἀπαλ- 15 λάττονται παντὸς δύπου καὶ αἵματος, ἐν οἷς ἐῤῥυπωμένοι καὶ πε- φυρμένοι οὐδὲ τὸ ἐννοῆσαι περὶ τοῦ σῴζεσϑαι ἐδύναντο τῇ σφῶν ἀπωλείᾳ. ,ἐχπλυνεῖ". τοιγαροῦν ὃ ϑεὸς „rov ῥύπον τῶν υἱῶν καὶ τῶν ϑυγατέρων Σιὼν, καὶ τὸ αἷμα ἐχκαϑαριεῖ ἐκ μέσου αὐτῶν πνεύ- ματι χρίσεως καὶ πνεύματι χαύσεως“᾿ ,,ιὐἰσπορεύεται“ γὰρ „ag πῦρ 20 χωνευτηρίου καὶ ὡς πόα alvvovrov,“ ἀποπλύνων καὶ καϑαίρων 84. τοὺς τοιούτων φαρμάχων δεδειημένους διὰ τὸ μὴ δεδοκιμασμένως ϑέλειν »ἔχειν ἐν ἐπιγνώσει" τὸν ϑεόν" οἷς παραδοϑέντες ἑκόντες μισήσουσι τὸν (ἀδόκιμον νοῦν“ οὐ γὰρ βούλεται 6 ϑεός τινι τὸ
16 τῷ σφῶν ἀπωλείᾳ) (ἐν) τῷ σφῶν ἀπωλείᾳ liest Angl. (bei Del. I 927b) nach Esther 8, 6; aber die Stelle ist, wenn sie wirklich hier zu Grunde liegt, min- destens sehr frei benutzt; vgl. auch unten Z. 18£. | 20 πόα TDel. ποία oder ποιὰ Lond. ποιὰ ΟΣ. (imText) | 21 δεδοχιμασμένως T δεδοκιμασμένους Ausgg. | 22 παρα- δοϑέντες schreibe ich, da Origenes die Worte „nag&dwxev αὐτοὺς ὃ ϑεός" (Röm. 1, 28) variiert; παραδιδόντες ζξαντοὺς) Angl. (a. a. O.) weniger gut; παραδιδόντες TAusgg. | 28 γὰρ < Del.
ἀγαθὸν ὡς κατὰ ἀνάγκην γενέσϑαι ἀλλὰ ἑχουσίως, τάχα τινῶν ἐκ τοῦ ἐπὶ πλεῖον ὡμιληκέναι τῇ κακίᾳ μόγις τὸ αἶσχος αὐτῆς κατα- νενοηχότων καὶ ἀποστρεφομένων αὐτὴν ὡς ψευδῶς ὑποληφϑεῖσαν εἶναι καλήν.
16. ἐπίστησον δὲ εἰ διὰ τοῦτο καὶ σχληρύνει τὴν τοῦ Φαραὼ καρδίαν 6 ϑεὸς, ἵν ὅπερ εἶπε μὴ σχληρυνϑεὶς δυνηϑῇ εἰπεῖν" ὁ κύριος δίκαιος, ἐγὼ δὲ καὶ ὁ λαός μου ἀσεβής.“ ἀλλ᾽ ἐπὶ πλεῖον δέεται τοῦ σχληρύνεσϑαι καὶ ἐπὶ πλεῖον πάσχειν τινὰ, ἵνα μὴ ἐκ τοῦ τάχιον τοῦ σχληρύνεσϑαι παύεσθαι καταφρονῶν ὡς χκαχοῦ τοῦ σκληρύνεσϑαι ἔτι πλεονάκις ἄξιος τοῦ σκχληρύνεσϑαι γίνηται. εἰ τοίνυν (οὐκ ἀδίκως ἐκτείνεται δίχτυα πτερωτοῖς" κατὰ τὰ ἐν ταῖς Παροιμίαις εἰρημένα, ἀλλὰ εὐλόγως εἰσάγει ὁ ϑεὸς, εἰς τὴν παγίδα" χατὰ τὸν εἰπόντα" εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα," καὶ ,ἄνευ“ τῆς BovAng „Tod πατρὸς“ οὐδὲ τὸ εὐτελέστερον τῶν ἐπτερωμένων στρου- ϑίον ἐμπίπτει „els τὴν παγίδα“ (τοῦ ἐμπίπτοντος „els τὴν παγίδα“ διὰ τοῦτο ἐμπίπτοντος, ἐπεὶ μὴ καλῶς τῇ τῶν πτερῶν ἐχρήσατο δεδομένων ἐπὶ τὸ ὑψοῦσϑαι ἐξουσίᾳ), εὐχώμεϑα μηδὲν ἄξιον ποιῆσαι τοῦ ὑπὸ τῆς δικαίας κρίσεως τοῦ ϑεοῦ εἰσενεχϑῆναι , εἰς“ τὸν »πειρασμὸν," εἰσφερομένου παντός τε τοῦ παραδιδομένου ὑπὸ τοῦ ϑεοῦ (ἐν ταῖς ἐπιϑυμίαις““ τῆς καρδίας ἑαυτοῦ, εἰς ἀκαϑαρσίαν“ καὶ παντὸς τοῦ παραδιδομένου „els πάϑη ἀτιμίας“ καὶ παντὸς τοῦ, »καϑὼς οὐχ ἐδοκίμασε τὸν ϑεὸν ἔχειν ἐν“ ἑαυτῷ, παραδιδομένου „elg ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καϑήκοντα."
17. ἡ δὲ χρεία τοῦ πειράζεσϑαι τοιαύτη τις ἐστίν. | ἅπερ ἐδέξατο ἡμῶν ἡ ψυχὴ, λανϑάνοντα πάντας πλὴν τοῦ ϑεοῦ ἀλλὰ καὶ ἡμᾶς αὐτοὺς, φανερὰ διὰ τῶν πειρασμῶν γίνεται" ἕνα μηκέτι λανϑάνωμεν, ὁποῖοί ποτε ἐσμὲν, ἀλλὰ καὶ αὐτοὺς ἐπιγινώσχοντες συναισϑώμεϑα, ἐὰν βου- λώμεϑα, τῶν ἰδίων κακῶν καὶ εὐχαριστῶμεν ἐπὶ τοῖς φανερουμένοις ἡμῖν διὰ τῶν πειρασμῶν ἀγαϑοῖς. ὅτι δὲ οἱ γενόμενοι πειρασμοὶ
1 ἀλλὰ Τ ἀλλ᾽ Ausgg. | 7 ἀσεβής T Ausgg., ἀσεβεῖς Angl. (bei Del. I 927b) nach ἔτει schreibe ich mit Angl. (a. a, O.), ἐπὶ TAusgg. | 14 στρουθίον schreibe ich mit Angl. (bei Del. 1 927b—9288) u. Lomm., στρουϑίων TAusgg. | 20 τῆς χαρδίας schreibe ich mit Ox. Angl. (bei Del. I 9282), τῶν χαρδιῶν TDel. | 22 ἑαυτῷ] ἐπιγνώσει liest Angl. (a. a. Ο.) nach Röm, 1, 28 ohne Grund | 27 αὐτοὺς] ı av- τοὺς Lond.
ὑπὲρ τοῦ ἀναφανῆναι ἡμᾶς, οἵτινές ποτε ἐσμὲν, ἢ διαγνωσϑῆναι τὰ ἐγκεκρυμμένα τῇ καρδίᾳ ἡμῶν γίνονται, παρίστησι τὸ ὑπὸ τοῦ κυρίου ἐν τῷ Ἰὼβ λεγόμενον καὶ τὸ ἐν τῷ Δευτερονομίῳ γεγραμμένον, οὕ- τως ἔχοντα" οἴει δέ μὲ ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς
5 δίκαιος; καὶ ἐν τῷ Δευτερονομίῳ οὕτως" ,,Ἰχάχωσέ σε καὶ ἐλιμαγ- 847 χόνησέ σε καὶ ἐψώμισέ σε τὸ μάννα“, καὶ διήϊγαγέ oe“ „Ev τῇ ἐρήμῳ,"
»οὐ ὄφις δάχνων καὶ σχορπίος καὶ δίψα,“ ,ὕὅπως“ ,ΘΔιαγνωσϑῇ τὰ ἐν τῇ xapdla σου.“
18. εἰ δὲ καὶ ἀπὸ τῆς ἱστορίας ἀναμνησϑῆναι βουλόμεϑα, ἰστέον ὅτι τὸ (τῆς Εὔας) εὐεξαπάτητον καὶ τὸ σαϑρὸν τοῦ λογισμοῦ αὐτῆς οὐχ, ὅτε παραχούσασα τοῦ ϑεοῦ τοῦ ὄφεως ἤκουσεν, ὑπέστη ἀλλὰ καὶ πρό- τερον ὃν ἠλέγχϑη, τοῦ ὄφεως διὰ τοῦτο αὐτῇ προσεληλυϑότος, ἐπεὶ τῇ ἰδίᾳ φρονιμότητι ἀντελάβετο τῆς ἀσϑενείας αὐτῆς. ἀλλ᾽ οὐδὲ ἐν τῷ Καὶν πονηρία ἤρξατο γίνεσϑαι, ὅτε, ἀπέκτεινε“ ,τὸν ἀδελφὸν En (καὶ πρότερον γὰρ, ἐπὶ τῷ Kalv καὶ ταῖς ϑυσίαις αὐτοῦ οὐ προσέσχεν“, καρδιογνώστης Heöc“‘), εἰς φανερὸν δὲ ἦλϑεν ἡ καχία αὐτοῦ, ὅτε ἐδ τὸν Ἄβελ. ἀλλὰ καὶ εἰ μὴ πιὼν οὗ ἐγεώργησεν »οἴνου' ‘ ἐμεϑύσθϑη“ ὁ Νῶε καὶ ἐ(γε)γγύμνωτο, οὐχ ἂν ἀνεφάνη οὔτε ἡ τοῦ Χὰμ “προπέτεια xal εἰς τὸν πατέρα ἀσέβεια οὔτε N τῶν ἀδελφῶν αὐτοῦ σεμνότης καὶ αἰδὼς πρὸς τὸν γεγεννηχόύτα. καὶ ἡ κατὰ τοῦ Ἰαχὼβ τοῦ Ἠσαῦ ἐπιβουλὴ πρόφασιν ἔδοξεν ἐσχηκέναι τὴ» τῆς εὐλογίας“ ἀφαίρεσιν, καὶ πρό- τερον δὲ τούτου ῥίζας τοῦ „rögvog“ xal »βέβηλος" εἶναι εἶχεν αὐτοῦ ἡ ψυχή' τήν τε λαμπρότητα τῆς τοῦ Ἰωσὴφ σωφροσύνης, παρε- σκευασμένου πρὸς τὸ μὴ ἁλῶναι ὑπό τινος ἐπιϑυμ
“Deliver us from evil”§30
30Luke, I take it, through the 'bring us not into temptation,' (Psalm 33:20) taught in effect the 'deliver us from evil' (Psalm 4:2) too. And it is likely that to the disciple — as already profited — the Lord said the more compendious thing, while to the many, needing plainer teaching, the clearer. And God 'delivers us' 'from evil' — not when the enemy in no way approaches us, wrestling, with whatever methods of his, and serving his own will — but when we conquer, standing manfully toward what befalls. So too we took the 'Many are the afflictions of the righteous, and from them all he shall deliver them.' (Luke 11:4) For God delivers from afflictions — not when afflictions no longer occur (if even Paul says 'afflicted in all things,' as though never 'not afflicted') — but when, 'afflicted,' we 'are not straitened' by God's help. Of being afflicted — after a certain Hebrew idiom — the involuntary circumstantial is signified; of being straitened, the voluntary: overcome by affliction, yielding to it. Whence Paul well says: 'Afflicted in all things, yet not straitened.' (Psalm 33:20 (LXX)) Like this, I think, is the saying in the Psalms: 'In affliction thou didst enlarge me.' (2 Corinthians 4:8) For by the co-working and presence of the comforting Word of God who saves us, the cheerful and undaunted state of our mind in the season of circumstances, made by God, was called enlargement.
Likewise, then, must being delivered from the evil one be conceived... God delivered Job — not by the devil's not receiving authority to encompass him with such temptations (for he did receive it), but by Job's sinning in nothing that befell, 'before the Lord,' but appearing righteous — to him who said, 'Doth Job worship the Lord for nothing? Hast thou not fenced the outside of him, and the inside of his house, and the outside of all his possessions round about? Thou hast blessed his works, and made his cattle many upon the earth. But stretch forth thy hand and touch all he has — surely he will bless thee to thy face' (Psalm 4:2 (LXX)) — confounded, as then also false-witnessing against Job. Job, suffering so much, did not, as the Opponent said, bless God 'to the face' — but, handed to the tempter, persists blessing the Lord, rebuking his wife who said, 'Say some word to the Lord, and die' — reproaching her with 'Thou hast spoken as one of the foolish women. Shall we receive good from the Lord's hand, and not bear evil?' And a second time the devil said to the Lord concerning Job: 'Skin for skin — all a man has he will give for his soul. But stretch forth thy hand and touch his bones and his flesh — surely he will bless thee to thy face.' (Job 1:9–11; 2:4–10) Defeated by virtue's athlete, he is proved false. For though suffering grievous things, Job persisted, sinning in nothing 'with his lips' 'before God.' Two wrestlings Job wrestled and won; a third he does not wrestle — so great a contest. For the wrestling of the three had to be kept for the Savior — recorded in the three Gospels — with our Savior, conceived as man, conquering the enemy in the three.
That, then, understanding, we may ask God both not to enter 'into temptation' and to be delivered 'from the evil one' — having examined these things more exactly and searched them with ourselves — is worthy, through the sowing(?) of divine and saving thoughts, imprinted from contemplations of truth upon the practicing spiritual soul.
Greek · §30
19. διὰ τοῦτο ἐν τοῖς μεταξὺ καιροῖς τῆς τῶν πειρασμῶν δια- δοχῆς ἱστάμενοι πρὸς τὰ ἐνεστηχότα, παρασχευαζώμεϑα πρὸς τὰ δυνατὰ πάντα συμβῆναι, ἵν᾽ ὁ τι ποτ᾽ ἂν γένηται, μὴ ἐλεγχϑῶμεν ὡς ἀνέτοιμοι ἀλλὰ φανερωϑῶμεν os ἐπιμελέστατα ἑαυτοὺς συγχροτή-
1 ἢ] xal liest Ang]. (bei Del. 1 928 8) ohne Grund | τὰ ἐγχεχρυμμένα τῇ καρδίᾳ) Te zexguuneva ἐν τῇ καρδίᾳ ändert Angl. (a. a. O.) willkürlich | 6 τῷ < ΟΣ. Lond. | 9 ἰστέον © ὅτι τὸ (τῆς Εὔας) schreibe ich mit E. Klostermann ‚nach Angl. (a. a. O.), ἰστέον ὅτι (Εὐὰ) τὸ Ox. Wet. im Text, lor&ov (ἐν τῇ Εὐᾷ) ὅτι τὸ Wet. am Band u. Del. (I 264 Αππι. b) | 10 αὐτῆς] τῆς Εὐά Bent. (bei Del. I 264 Anm. b) | 12 ἠλέγχϑη TLond, ἐλέγχϑη Ox.Del. | ἐπεὶ Bent. (bei Del. I 264 Anm. c) u. Angl. (a. a. O.), ἐπὶ TAusgg. | 14 αὐτοῦ] αὑτοῦ Lond. | 17 ἐγεώργησεν) γεώργησεν Wet. Del, | 18 ἐγεγύμνωτο Ausgg. ἐγύμνωτο ΤΊ 21 χαὶ < Del,
σαντες᾽ τὸ γὰρ ἐλλεῖπον διὰ τὴν ἀνϑρωπίνην ἀσϑένειαν, ἐπὰν πάντα τὰ καϑ' ἑαυτοὺς ἐπιτελέσωμεν, πληρώσει ὁ ϑεὸς, ὁ, τοῖς ἀγαπῶσιν“ αὐτὸν „navra“ συνεργῶν „els ἀγαϑὸν, τοῖς κατὰ“ τὴν ἀψευδῆ πρό- γνῶσιν αὐτοῦ, 6 τι ποτὲ ἔσονται παρ᾽ αὐτοὺς, προεωραμένοις.
XXX 1. Δοκεῖ δὲ μοι ὁ Δουχᾶς διὰ τοῦ „un εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν“ δυνάμει δεδιδαχέναι καὶ τὸ ἰδῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.“ καὶ εἶχός γε πρὸς μὲν τὸν μαϑητὴν, ἅτε δὴ ὠφε- λημένον, εἰρηκέναι τὸν κύριον τὸ ἐπιτομώτερον, πρὸς δὲ τοὺς πλείο- νας, δεομένους τρανοτέρας διδασχαλίας, τὸ σαφέστερον. ῥύεται δ᾽ ἡμᾶς" ὃ ϑεὸς ἀπὸ τοῦ πονηροῦ" οὐχὶ, ὅτε οὐδαμῶς ἡμῖν πρόσ- εἰσιν ἀντιπαλαίων ὃ ἐχϑρὸς δὲ οἵων δή. ποτε μεϑοδειῶν ἑαυτοῦ καὶ ὑπηρετῶν τοῦ ϑελήματος αὐτοῦ, ἀλλ᾽ ὅτε νικῶμεν ἀνδρείως ἱστά- μενοι πρὸς τὰ συμβαίνοντα. οὕτως δὲ ἐξειλήφαμεν καὶ τὸ ηπολλαὶ αἱ ϑλίψεις τῶν δικαίων, καὶ ἐκ πασῶν αὐτῶν δύεται αὐτούς.“ ,δύε- ται γὰρ ἀπὸ τῶν ϑλίψεων ὃ ϑεὸς, οὐχὶ μὴ γινομένων ἔτι ϑλίψεων (εἴ γε καὶ ὃ Παῦλός φησι To‘ (ἐν παντὶ θλιβόμενοι“ ὡς μηδὲ πώ- ποτε οὐ ,ϑλιβόμενοι“), ἀλλ ὅτε ,ϑλιβόμενοι“ βοηϑείᾳ ϑεοῦ (οὐ) μὴ στενοχωρούμεϑα, τοῦ μὲν ϑλίβεσϑαι xara τι πάτριον παρ᾽ ᾿ΒΕβραίοις
8δτ: οὕτω σημαινομέγου | ἐπὶ τοῦ ἀπροαιρέτως συμβαίνοντος περιστατι-
χοῦ, τοῦ δὲ στενοχωρεῖσϑαι ἐπὶ τοῦ προαιρετικοῦ, ὑπὸ τῆς ϑλίψεως γνενικημένου καὶ ἐνδεδωχότος αὐτῇ. ὅϑεν χαλῶς ὃ Παῦλός φησιν" »ἐν παντὶ ϑλιβόμενοι ἀλλ᾽ οὐ στενοχωρούμενοι."“ ὅμοιον δὲ τούτῳ εἶναι νομίζω καὶ τὸ ἐν ψαλμοῖς" „Ev ϑλίψει ἐπλάτυνάς με. ᾧ συνεργίᾳ γὰρ καὶ παρουσίᾳ τοῦ παραμυϑουμένου καὶ σῴζοντος ἡμᾶς “λόγου ϑεοῖ τὸ τῆς διανοίας ἡμῶν ἱλαρὸν» καὶ εὔϑυμον ἐν τῷ καιρῷ τῶν περιστατικῶν ἀπὸ ϑεοῦ γινόμενον πλατυσμὸς ὠνόμασται.
— 18 Psal. 33, 20. — 16 u. 23 II Kor. 4,8 — 28 Psal. 4, 2. — 27 Vgl Matth. 6, 13.
1 ἐλλεῖπον T ἔλλειπον Ausgg. | 4 παρ᾽ αὑτοὺς schreibe ich mit Angl. (bei Del. schreibe ich mit Lomm. nach Angl. (a. a. O.), εἰχός τε Ausgg., εἰχὸς τὲ T| 8 ἐπιτο- μώτερον Ausgg. ἐπιτιμώτερον T | 9 τρανοτέρας schreibe ich mit Lond. u, Del. (I 265 Anm. a), da das Wort zu διδασχαλίας gehört; τρανότερον T Ox.Del. im Text | δ᾽ TLond. δὲ Ox.Del. | 17 (od), das hinter ϑεοῦ leicht ausfallen konnte, füge ich ein | 20 προαιρετικοῦ! προαιρετιχῶς vermutet Ang]. (a. a. O.) ohne Grund | 21 αὐτῇ schreibe ich mit Bent., Del. (I 265 Anm. c) u, Angl. (a. a O.), αὐτῷ T Ausgg. | 22 τούτῳ TLond. τοῦτο Ox.Del. | 23 συνεργείᾳ ‚Lond.
000.“ ἐῤῥύσατο ὃ ϑεὸς (τὸν Ἰὼβ οὐχὶ τῷ μὴ εἰληφέναι (τὸν διάβο- λον) ἐξουσίαν τοῖσδέ τισι τοῖς πειρασμοῖς αὐτὸν περιβαλεῖν (εἴληφε γὰρ), ἀλλὰ (τῷδ „ev πᾶσι τοῖς συμβεβηκόσι“ μηδὲν ἁμαρτεῖν αὐτὸν ἐνώπιον „Tod κυρίου“ ἀλλὰ ἀναφανῆναι δίκαιον" τοῦ εἰπόντος" „un δωρεὰν σέβεται Ἰὼβ τὸν κύριον; οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰχίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτῷ κύχλῳ, (τὰ δὲν ἔργα αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς „Ins; ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι πάντων ὧν ἔχει, ἡ μὴν εἰς πρόσωπόν σε εὐλογήσει" καταισχυνϑέντος, ὡς καὶ τότε καταψευσαμένου χατὰ τοῦ Ἰώβ' ὅστις τοσαῦτα παϑὼν οὐχ, ὡς ἔλεγεν ὁ ἀντικείμενος, „els πρόσωπον“ εὐλογεῖ τὸν ϑεὸν ἀλλὰ καὶ παραδοϑεὶς τῷ πειράζοντι ἐπιμένει εὐλογῶν τὸν κύριον, ἐπιτιμῶν τῇ γυναικὶ λεγούσῃ᾽ » εἰπόν τι ῥῆμα πρὸς κύριον, καὶ τελεύ- ra“ καὶ] ἐπιπλήσσων ἐν τῷ φάσκειν" »ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας" εἰ τὰ ἀγαϑὰ ἐδεξάμεθα dx χειρὸς κυρίου, τὰ xaxa οὐχ ὑποίσομεν; “ καὶ δεύτερον δὲ περὶ τοῦ Ἰὼβ „oO διάβολος εἶπε τῷ κυρίῳφ᾽ δέρμα ὑπὲρ δέρματος, ὅσα ὑπάρχει τῷ ἀνϑρώπῳ ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐχτίσει. οὐ μὴν δὲ ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι τῶν ὀστῶν αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ, ἦ μὴν εἰς πρόσωπόν Ge εὐλογήσει.“ νενικημένος δὲ ὑπὸ τοῦ τῆς ἀρετῆς ἀϑλητοῦ ψευδὴς ἀποδείχνυται᾽ καίτοι γὰρ τὰ χαλεπώ- zara πεπονθὼς ἐπέμεινε, μηδὲν ἁμαρτῶν ,,τοῖς χείλεσιν“ ἐνώ- πίον „Tod ϑεοῦ.. δύο δὲ παλαίσματα παλαίσας 6 Ἰὼβ καὶ νικήσας τρίτον οὐχ ἀγωνίζεται τηλικοῦτον ἀγῶνα ἔδει γὰρ τὴν περὶ τῶν τριῶν πάλην τηρηϑῆναι τῷ σωτῆρι, ἥτις ἐν τοῖς τρισὶν εὐαγγελίοις ἀναγέγραπται, τὰ τρία νικήσαντος τοῦ κατὰ τὸν ἄνϑρωπον σωτῆρος ἡμῶν νοουμένου τὸν ἐχϑρόν.
3. ἕν᾽ οὖν νοοῦντες αἰτῶμεν τὸν ϑεὸν τὸ μὴ εἰσελϑεῖν ,εἰς πειρασμὸν“ καὶ τὸ ῥυσθῆναι (ἀπὸ τοῦ πονηροῦ," ἐπιμελέστερον
1 hinter ἐῤῥύσατο -+ γὰρ Angl. (bei Del. I 9288) ohne Grund | {τὸν WB) fügen Ox., Angl. (a. a. O.) u. Lomm. richtig ein | {τὸν διάβολον) füge ich mit Angl, (a. a. Ὁ.) u. Lomm, ein, da sonst das Subject zu εἰληφέναι fehlen würde | 2 τοῖσδέ τισι) τοιοῖσδέ τισι Angl. (ἃ. ἃ. 0.) | 8 (7T@) setze ich mit Angl. (a. a. 0.) u. Lomm. ein, da es nicht gut aus Z. 1 ergänzt werden kann | 7 {τὰ dt) füge ich aus d. LXX als notwendig ein | 11 εὐλογεῖ schreibe ich wegen des folgenden ἐπιμένει (Z. 12), εὐλόγει TAusgg. | 12 ἐπιμένει) ἐπέμεινεν Angl. (a.2.0.) | 13 εὐτόν τι Lomm. εἶπόν τι TAusgg. | 15 τὰ (hinter χυρίου) < Del,
ταῦτα ἐξετάσαντες καὶ παρ᾽ ἑαυτοῖς ἐρευνήσαντες, agıoı διὰ τοῦ
ἀκούειν ϑεοῦ τοῦ ἀχούσεσϑαι ὑπ᾿ αὐτοῦ γινόμενοι, παρακαλῶμεν πει-
ραζόμενοι μὴ ϑανατοῦσϑαι καὶ βαλλόμενοι ὑπὸ τῶν, τοῦ πονηροῦ"
2 ἡ - ur ce» » = 2 » . ς ») πεπυρωμένων βελῶν | μὴ ἀνάπτεσϑαι ὑπ αὐτῶν. ἀνάπτονται δὲ ὑπ
αὐτῶν πάντες, ὧν κατὰ τινὰ τῶν δώδεκα͵, αἱ καρδίαι“, ὡς κλίβανος“ ἐγενήϑησαν᾽ οὐκ ἀνάπτονται. δὲ οἱ τῷ ϑυρεῷ ,τῆς πίστεως“ πάντα σβϑεννύντες τὰ ἐπιπεμπόμενα αὐτοῖς ,πεπυρωμένα“ ὑπὸ ,τοῦ πονη- ροῦ“ „Bein“ ἐπὰν ἔχωσιν ἐν ἑαυτοῖς ποταμοὺς ὕδατος ἀλλομένου εἰς ζωὴν αἰώνιον.“ τοὺς μὴ ἐῶντας ἰσχῦσαι τὸ, τοῦ πονηροῦ ἀλλὰ εὐχερῶς αὐτὸ λύοντας τῷ καταχλυσμῷ τῶν ἐνθέων καὶ σωτηρίων λογισμῶν, ἐντυπουμένων ἀπὸ τῶν τῆς ἀληϑείας ϑεωρημάτων τῇ τοῦ ἀσχοῦντος εἶναι πνευματικοῦ ψυχῇ.
Posture, place, and times of prayer§31
31It seems to me not out of place, after this, for the filling of the problem concerning prayer, to discuss more elementarily the condition and the figure the pray-er must have, and the place where one must pray, and the direction toward which one must look, without any circumstance — and the season fit and choice for prayer, and anything like these. The condition must be laid upon the soul, the figure upon the body. Paul, then — as we said above — sketches the condition in the 'pray' 'without wrath and doubting,' (Psalm 25:4–5 (LXX)) and the figure in the 'lifting holy hands' — which I take him to have received from the Psalms, running thus: 'The lifting of my hands, an evening sacrifice.' (1 Timothy 2:8) Concerning place: 'I will, then, that men pray in every place.' (Psalm 140:2 (LXX)) Concerning direction, in Solomon's Wisdom: 'that it be known that one must outrun the sun unto thy thanksgiving, and meet thee before the light's rising.'
It seems to me, then, that one about to come to prayer — pausing a little and furnishing himself — becomes more attentive and vigorous toward the whole of prayer: casting off all temptation and turmoil of thoughts, reminding himself as far as possible of the greatness to which he approaches, and that it is impious to come to him slack and loose, as it were despising — laying aside all foreign things — so to come to pray: stretching, as it were, his soul before his hands, and straining his mind before his eyes toward God, and before standing, waking his ruling faculty from sloth and stationing it toward the Lord of all — laying aside all remembrance of wrongs toward any deemed to have wronged him, so far as he too wishes God not to remember wrongs against him — who wronged him and sinned against many neighbors, or is conscious of whatever deeds against right reason. Nor must one doubt that, though the body's conditions are myriad, the condition with outstretched hands and uplifted eyes is to be preferred before all — bearing, as it were, upon the body the image of the properties befitting the soul in prayer. And this, I say, must come to be principally without any circumstance. For with circumstance it has been given to pray becomingly at times seated — for some not-contemptible disease of the feet — or even reclining, for fevers or such weaknesses; and for encompassing circumstance — say, if we sail, or business forbids us, withdrawing, to render the owed prayer — one may pray without even pretending to do so.
And kneeling too — when one is about to accuse his own sins before God, entreating healing and forgiveness for them — know that it is a symbol of the fallen and subjected: Paul saying, 'For this I bend my knees to the Father, from whom every family in the heavens and on earth is named.' (Wisdom 16:28) And the intelligible kneeling — so called from falling prostrate to God 'in Jesus' name,'... each being humbling itself to him — the Apostle seems to me to declare in the 'that in Jesus' name every knee bow, of heavenly and earthly and under-earthly.' For that the heavenly bodies are figured so as to have even bodily knees must hardly be supposed — their bodies being proved spherical by the exact students of these things. And he who will not accept this will accept — unless he blush before reason — the uses of each member: that nothing in them was crafted by God in vain. Either way he trips: whether he says bodily members came to them from God in vain and not for their own work, or says the inward parts and the straight gut perform their own uses even in the heavenly ones. And he shall conduct himself most foolishly if, statue-fashion, one supposes only the surface to be manlike, but no longer the depths. This, I say, examining kneeling, and seeing that 'in Jesus' name every knee shall bow, of heavenly and earthly and under-earthly.' And what stands written in the prophet, 'To me every knee shall bow,' (Psalm 140:2) is the same.
And concerning place, know that every place becomes fit for praying by one who prays well: 'For in every place they bring incense to me,' (Ephesians 3:14) 'says the Lord'; and 'I will, then, that men pray in every place.' (Philippians 2:10) But there is an ordinance, for performing prayers at leisure undistracted — each choosing, of his own house if possible, the more reverend spot — to pray thus, so to speak, in a place: overseeing, besides the general examination of it, whether in this place where he prays anything was ever done amiss and against right reason. For he has made not only himself but even the place of his own prayer such that God's oversight flees thence. And overseeing more fully this place too, I must state an opinion — perhaps weighty, but to the exact trier not contemptible. In the place of not unlawful intercourse, but what by the apostolic word is conceded 'by concession, not by command,' (Psalm 33:8) it must be examined whether it is holy and pure to address God. For to be at leisure 'for prayer' as one must is impossible unless one devote himself to it 'by agreement for a season' (Psalm 25:4–5) — so perhaps concerning the place too, if possible, one must consider.
But a place of prayer has a certain grace toward profit: the place of the believers' assembly together — where, as is likely, angelic powers too oversee the gatherings of believers, and the very power of our Lord and Savior — already, too, holy spirits; and, I suppose, the predeceased — and plainly those still in life, though the how is not easy to say. And concerning angels, reckon thus: if 'the angel of the Lord encamps round them that fear him, and shall deliver them,' (Malachi 1:11) and Jacob speaks truth — not of himself only but of all devoted to the understanding God — saying, 'The angel who delivers me from all evils' (1 Corinthians 7:5–6) — it is likely, with more genuinely gathered to Christ's glory, that each one's angel encamps 'round' each 'of them that fear,' with that man whom he is trusted to guard and dispense. So that over the saints gathering there is a double church — one of men, one of angels. And if Raphael says of Tobit alone that he brought his prayer 'for a memorial' — and after him Sarah's, who later became his bride through her marriage to Tobias — what must be said, when more accompany in the same place and the same mind, and are bodied together in Christ? And concerning the Lord's power present with the church, Paul says: 'You gathered, and my spirit, with the power of the Lord Jesus' (Psalm 33:8 (LXX)) — as the 'power of the Lord Jesus' joins not with Ephesians only but Corinthians too. And if Paul, still girt with the body, deemed his own spirit to join in Corinth — the blessed departed must not be despaired of reaching the churches in spirit — perhaps more than one in the body. That is why the prayers in them must not be despised — having something choice for the one who genuinely joins them.
But as Jesus' power, and Paul's spirit and his like, and the angels of 'the Lord' 'encamping round' each saint, accompany and join those genuinely assembled — so conjecture whether, if one unworthy of a holy angel, or devoting himself to a diabolical angel by what he sins and transgresses despising God — such a one, though his like be rare, shall not long escape the angels' providence, overseeing the church in service of the divine will, bringing such one's falls to the many's knowledge. But if such become a multitude, gathering in human fellowships and pursuing something more bodily, they shall not be overseen. Which is declared in Isaiah, with the Lord saying: 'Not even if you come to be seen by me' (Genesis 48:16) — 'for,' he says, 'I will turn my eyes from you' — 'and if you multiply supplication, I will not hear you.' (1 Corinthians 5:4) For perhaps, instead of the aforesaid double array of holy men and blessed angels, there comes again a double meeting together of impious men and wicked angels — and of such a gathering it might be said, by holy angels and sacred men: 'I sat not with a council of vanity, and with transgressors I will not enter. I hated the church of evildoers, and with the impious I will not sit.' (Isaiah 1:12–15)
That is why, I suppose, those in Jerusalem and all Judaea, come into more sins, became subject to enemies — abandoned by God and the championing angels and the saints' salvation, the law-forsaking peoples. For so too whole gatherings are at times forsaken, to fall into temptations — that 'even what' they 'seem to have' be 'taken from them': like the cursed fig tree, 'taken from its roots' for giving no fruit to the hungry Jesus — withering, and losing what little vital power in faith they had. This, I take it, I necessarily said, examining a place of prayer, and presenting the choice in place: in the saints' assembly together, and more reverently in the church gathered to the same.
Greek · §31
ΧΧΧΙῚ 1. Δοκεῖ δέ μοι μετὰ ταῦτα οὐχ ἄτοπον εἶναι ὑπὲρ τοῦ πληρωϑῆναι τὸ περὶ τῆς εὐχῆς πρόβλημα διαλαβεῖν εἰσαγωγικώτερον περὶ τῆς καταστάσεως καὶ τοῦ σχήματος, ὃ δεῖ ἔ ἔχειν τὸν εὐχόμενον, xal τόπου, οὗ εὔχεσϑαι χρὴ, καὶ κλίματος, εἰς ὃ ἀφορᾶν δεῖ χωρὶς πάσης περιστάσεως, καὶ χρόνου εἰς εὐχὴν ἐπιτηδείου καὶ ἐξαιρέτου, καὶ εἴ τι τούτοις ἐστὶν ὅμοιον. χαὶ τὸ μὲν τῆς καταστάσεως εἰς τὴν ψυχὴν ἐγχαταϑετέον, τὸ δὲ τοῦ σχήματος εἰς τὸ σῶμα. φησὶ τοίνυν ὁ Παῦλος, ὡς ἐν τοῖς ἀνωτέρω ἐλέγομεν, τὴν κατάστασιν ὑπογράφων ἐν τῷ δεῖν ,προσεύχεσϑαι““ ο,χωρὶς ὀργῆς χαὶ διαλογισμοῦ,“ τὸ δὲ σχῆμα ἐν τῷ »ἐπαίροντας ὁσίους χεῖρας“ ὅπερ εἰληφέναι μοι δοκεῖ ἀπὸ τῶν ψαλμῶν, οὕτως ἔχον" »ἔπαρσις τῶν χειρῶν μου ϑυσία ἕσπε- ewn“ περὶ Ἧ τόπου" ,ββούλομαι ob» προσεύχεσϑαι | τοὺς ἄνδρας ἐν παντὶ τόπῳ“ περὶ δὲ κλίματος ἐν τῇ Zopla Σολομῶντος" ὅπως γνωστὸν ἢ ὅτι δεῖ φϑάνειν τὸν ἥλιον ἐπ᾽ εὐχαριστίαν σου καὶ πρὸ ἀνατολῆς φωτὸς ἐντυγχάνειν σοι."
2. δοχεῖ τοίνυν μοι τὸν μέλλοντα ἥκειν ἐπὶ τὴν εὐχὴν, ὀλίγον ὑποστάντα καὶ ἑαυτὸν εὐτρεπίσαντα, ἐπιστρεφέστερον καὶ εὐτονώ- τερον πρὸς τὸ ὅλον γενέσϑαι τῆς εὐχῆς" πάντα πειρασμὸν καὶ λο- γισμῶν ταραχὴν ἀποβεβληκότα ἑαυτόν τε ὑπομνήσαντα κατὰ τὸ δυ. νατὸν τοῦ μεγέϑους, ᾧ προσέρχεται, καὶ ὅτι ἀσεβές ἐστε τούτῳ
1 σβέννυντες TAusgg. | 9 ἰσχύσαι T Ausgg. | τὸ τοῦ πονηροῦ T Ox.Lond. τὰ τοῦ πονηροῦ (scil. βέλη) Del. τὸ τοῦ πονηροῦ (πῦρ) Angl. (bei Del. I 9288), aber zu πῦρ passt λύοντας (Z. 10) nicht | 10 αὐτὸ TOx.Lond. αὐτὰ Del. | 80 πάντα πειρασμὸν] (za) πάντα περισπασμὸν lesen Bent. u. Del. (1 267 Anm. b) nicht ohne Wahrscheinlichkeit.
χαῦνον καὶ ἀνειμένον προσελϑεῖν καὶ ὡσπερεὶ καταφρονοῦντα, ἀπο- ϑέμενον πάντα τὰ ἀλλότρια, οὕτως ἥκειν ἐπὶ τὸ εὔξασϑαι, πρὸ τῶν χειρῶν ὡσπερεὶ τὴν φυχὴν ἐχτείναντα καὶ πρὸ τῶν ὀφϑαλμῶν τὸν νοῦν πρὸς τὸν ϑεὸν ἐντείναντα καὶ πρὸ τοῦ στῆναι διεγείραντα χα- μόϑεν τὸ ἡγεμονικὸν καὶ στήσαντα αὐτὸ πρὸς τὸν τῶν ὅλων κύ- ριον, πᾶσαν μνησικακίαν τὴν πρός τινα τῶν ἠδικηχέναι δοκούντων ἐπὶ τοσοῦτον ἀποϑέμενον, ὅσον τις καὶ αὐτῷ (ἀνμνησικακεῖν τὸν ϑεὸν βούλεται, ἠδικηχότι καὶ εἰς πολλοὺς τῶν πλησίον ἡμαρτηχότι ἢ ὁποῖα δή ποτε παρὰ τὸν ὀρϑὸν λόγον πεπραγμένα ἑαυτῷ συ»- εἰδότι. οὐδὲ διστάσαι γὰρ χρὴ ὅτε, μυρίων καταστάσεων οὐσῶν τοῦ σώματος, τὴν χατάστασιν τὴν μετ᾽ ἐχτάσεως τῶ» χειρῶν καὶ ἀνατάσεως τῶν ὀφθαλμῶν πάντων προχριτέον, οἱονεὶ τὴν εἰχόνα τῶν πρεπόντων ἰδιωμάτων τῇ ψυχῇ κατὰ τὴν εὐχὴν φέροντα καὶ ἐπὶ τοῦ σώματος. ταῦτα δὲ λέγομεν χωρὶς πάσης περιστάσεως δεῖν γενέσϑαι προηγουμένως" μετὰ γὰρ περιστάσεως δέδοται χαϑηχόντως ποτὲ καϑεζόμενον εὔξασϑαι διά τινα νόσον τῶν ποδῶν οὐχ εὐκατα- φρόνητον ἢ καὶ χατακείμενον διὰ πυρετοὺς ἢ τοιαύτας ἀσϑενείας, καὶ διὰ περιεστῶτα δὲ, φέρε εἰπεῖν, ἐὰν πλέωμεν, ἢ τὰ πράγματα μὴ ἐπιτρέπῃ ἀναχωροῦντας ἡμᾶς ἀποδοῦναι τὴν ὀφειλομένην εὐχὴν, ἔστιν εὔξασϑαι μηδὲ προσποιούμενον τοῦτο ποιεῖν.
3. xal ἡ γονυκλισία δὲ ἴτε ἀναγκαία ἐστὶν, ὅτε τις μέλλει τῶν ἰδίων ἐπὶ ϑεοῦ ἁμαρτημάτων κατηγορεῖν, ἱκετεύων περὶ τῆς ἐπὶ τούτοις ἰάσεως καὶ τῆς ἀφέσεως αὐτῶν, εἰδέναι χρὴ ὅτι σύμβολον τυγχάνει τοῦ ὑποπεπτωχότος καὶ ὑποτεταγμένου, Παύλου λέγοντος" »τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται.“ τὴν δὲ νοητὴν γονυ- κλισίαν, οὕτως ὀνομαζομένην παρὰ τὸ ὑποπεπτωκχέναι τῷ ϑεῷ „Ev
5 στήσαντα Angl. (bei Del. 1928) richtig, στῆσαι TAusgg. | 1 αὐτῷ (ἀλμνη- σικαχεῖν schreibe ich mit Del. (1 267 Anm. d), αὑτῷ (ἀδμνησιχακεῖν oder αὖ- τῷ (un) μνησικακεῖν Angl. (a. a. O.), αὐτῷ (un) μνησικακεῖν Ox. αὑτῷ μνησικακεῖν (scil. καταστάσεων) Angl. (a. a. O.); aber wenn man πάντων ändern wollte, so läge πάντως näher als πασῶν | 18 φέροντα) φέροντι liest Ang]. (a. a. Ὁ.) ohne Grund | 18 διὰ περιεστῶτα schreibe ich mit Angl. (a. a. O.), διὰ περιεστῶτος T Ausgg. | 19 ἡμᾶς schreibe ich mit Angl. (a. a. O.), μὴ (was Del. tilgen will) T Ausgg. | 20 ἔσεϊν Col ἐστὶν T Ausgg.
τῷ ὀνόματι Ἰησοῦ“ [xal] ἕχαστον τῶν ὄντων (xal) αὐτῷ ἑαυτὸν Te- ταπεινωκέγαι, δηλοῦν μοι 6 ἀπόστολος φαίνεται ἐν τῷ (ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων | καὶ κα- ταχϑονίων.“ ἐσχηματίσϑαι γὰρ τῶν ἐπουρατίων τὰ σώματα, ὡς καὶ γόνατα σωματικὰ ἔχειν αὐτὰ, ὑπολαμβάνειν οὐ πάνυ τι χρὴ, σφαιρο- edv παρὰ τοῖς ἀχριβῶς περὶ τούτων διειληφόσιν ἀποδεδειγμένων αὐτῶν τῶν σωμάτων. ὃ δὲ μὴ βουλόμενος τοῦτο παραδέξασϑαι, καὶ τὰς χρείας, ἑχάστου τῶν μελῶν, iva μὴ μάτην 7 τι δεδημιουργημένον αὐτοῖς ὑπὸ τοῦ ϑεοῦ, ἐὰν μὴ ἀναιδεύηται πρὸς τὸν λόγον, παρα- δέξεται, ἑχατέρωϑεν πταίων, εἴτε φήσει μέλη σώματος μάτην καὶ μὴ ἐπὶ τῷ ἰδίῳ ἔργῳ γεγονέναι αὐτοῖς ὑπὸ τοῦ ϑεοῦ, εἴτε ἐρεῖ τὰ ἔγκατα καὶ τὸ ἀπευϑυσμένον ἔντερον τὰς ἰδίας χρείας ἐπιτελεῖν καὶ ἐν τοῖς ἐπουρανίοις. σφόδρα δὲ μωρῶς ἀναστραφήσεται, ἐὰν τρό- πον ἀνδριάντων τις νομίζῃ τὴν μὲν ἐπιφάνειαν μόνην εἶναι ἀνϑρω- ποειδῇ οὐχέτι δὲ καὶ τὰ ἐν βάϑει. ταῦτα δέ μοι λέγεται ἐξετάζοντι τὴν γονυχλισίαν καὶ ὁρῶντε ὅτε „Ev τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχϑονίων.“. ἀλλὰ καὶ τὸ ἐν τῷ προφήτῃ γεγραμμένον᾽ ,ἐμοὶ κάμψει πᾶν γόνυ“ ταὐτόν ἐστι.
4. καὶ περὶ τόπου δὲ ἰστέον ὅτι πᾶς τόπος ἐπιτήδειος εἰς τὸ εὔξασϑαι ὑπὸ τοῦ καλῶς εὐχομένου | γίνεται" ,ἐν παντὶ“ γὰρ, τόπῳ ϑυμίαμά μοι προσάγετε,“ ,,λέγει κύριος,“ καὶ ,βούλομαι οὖν προσ- εύχεσϑαι τοὺς ἄνδρας ἐν παντὶ τόπῳ.“ ἔχει δὲ καὶ τεταγμένον ὑπὲρ τοῦ ἐφ᾽ ἡσυχίας μὴ περισπώμενον τὰς εὐχὰς ἐπιτελεῖν ἕχαστον, ἐπιλεξάμενον τοῦ ἰδίου olxov, ἐὰν ἐγχωρῇ, τὸ σεμνότερον, ἵν᾿ οὕτως
Aristot., Analyt. post. I 13. ausc. II 2. Org. Π 4. 8. De anim. I 2. Probl. — 21 I Tim. 2, 8.
1 [χαὶ] tilge ich mit Angl. (bei Del. 1 928b) | ἕχαστον schreibe ich nach Del. (1267 Anm. h), &x&orov Col Ausgg. ἕχαστου T | (xal) füge ich mit Angl. (a. a. O.) ein; vermutlich hat χαὶ in der Vorlage am Rand gestanden und ist in der Abschrift an eine falsche Stelle gesetzt worden; diese Correctur ist leichter, als wenn man etwa hinter ὑποπεπεωχέναε (8. 396 Z. 27) πάντα oder πάντας einschieben wollte | αὐτῷ ἑαυτὸ») αὐτῷ &avrö Angl. (a.a.0.) | 8 τί ColLond. | 18 ἀπευϑυσμένο») ἀπευϑυμμένον lesen Bent. u. Del. (1 268 Anm. b) | 19 εἷς zo εὐξασϑαι [so] T | 21 προσάγετε] προσάγεταε Lond. | 24 %’] ἵνα Lond.
εἴπω, χωρίον, οὕτως εὔχεσϑαι, πρὸς τῷ καϑολικῷ τῆς περὶ αὐτοῦ ἐξετάσεως ἐπισχοποῦντα εἰ ἐν τῷδε τῷ τόπῳ, ᾧ εὔχεται, οὐ παρα- νενύμηταί ποτὲ καὶ παρὰ τὸν ὀρϑὸν λόγον πεποίηται" οἱονεὶ γὰρ οὐ μόνον ἑαυτὸν ἀλλὰ καὶ τὸν τόπον τῆς ἰδίας εὐχῆς τοιοῦτον πε- ποίηχεν, ὡς φυγεῖν ἐχεῖϑεν τὴν ἐπισχοπὴν τοῦ ϑεοῦ. ἐπισχοποῦντι δέ μοι ἐπὶ πλεῖον καὶ περὶ τούτου τοῦ τόπου λεχτέον δόξαν μὲν ἂν τι εἶναι βαρὺ τἄχα δὲ τῷ ἐπιμελῶς αὐτὸ βασανίζοντι οὐκ εὐ- καταφρόνητον. ἐν γὰρ τῷ τόπῳ τῆς (οὐ) παρανόμου μίξεως ἀλλὰ ὑπὸ τοῦ ἀποστολικοῦ λόγου κατὰ συγγνώμην οὐ κατ᾽ ἐπιταγὴν" συγχεχωρημένης ἐξεταστέον εἰ ὅσιόν ἐστι καὶ χαϑαρὸν ἐντυγχάνειν τῷ ϑεῷ᾽ εἰ γὰρ σχολάσαι «τῇ προσευχῇ“ ὃν τρόπον χρὴ οὐχ οἷόν τε ἐστὶν, ἐὰν μὴ ,ἐκ συμφώνου πρὸς καιρὸν“ τούτῳ τις ἑαυτὸν ἐπιδῷ, τάχα καὶ περὶ τοῦ τόπου, ἐὰν ἐγχωρῇ, ϑεωρητέον.
5. ἔχει δέ τι ἐπίχαρι εἰς ὠφέλειαν τόπος εὐχῆς, τὸ χωρίον τῆς ἐπὶ τὸ αὐτὸ τῶν πιστευόντων συνελεύσεως, ὡς εἰκὸς, καὶ ἀγγελι- χῶν | δυνάμεων ἐφισταμένων τοῖς ἀϑροίσμασι τῶν πιστευόντων καὶ αὐτοῦ τοῦ κυρίου καὶ σωτῆρος ἡμῶν δυνάμεως ἤδη δὲ καὶ πνευμά- τῶν ἁγίων, οἶμαι δὲ ὅτι καὶ προχεκοιμημένων, σαφὲς δὲ ὅτι καὶ ἐν τῷ βίῳ περιόντων, εἰ καὶ τὸ πῶς οὐχ εὐχερὲς εἰπεῖν. καὶ περὶ μὲν ἀγγέλων οὕτως ἐπιλογιστέον᾽ el ,(,παρεμβαλεῖ ἄγγελος κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν καὶ δύσεται αὐτοὺς,“ καὶ ἀληϑεύει ὁ Ἰακὼβ οὐ περὶ ἑαυτοῦ μόνον ἀλλὰ καὶ περὶ πάντων τῶν ἀνακειμένων τῷ ϑεῷ τῷ συνιέντι λέγων" „OÖ ἄγγελος 6 ῥδυόμενός μὲ ἐκ πάντων τῶν κακῶν,“ εἶχός ἐστι, πλειόνων συνεληλυϑότων γνησίως εἰς δόξαν Χριστοῦ, παρεμβαλεῖν τὸν ἑχάστου ἄγγελον τὸν κύκλῳ“ ἑκάστου »τῶν φοβουμένω»“ μετὰ τούτου τοῦ ἀνδρὸς, ὃν φρουρεῖν καὶ olxo- νομεῖν πεπίστευται" ὥστ᾽ εἶναι ἐπὶ τῶν ἁγίων συναϑροιζομένων διπλῆν ἐκκλησίαν, τὴν μὲν ἀνθρώπων τὴν δὲ ἀγγέλων». καὶ el μό- νου τοῦ Τωβὴτ 6 Ῥαφαήλ φησιν εἰς μνημόσυνον“ ἀνενηνοχέναι τὴν
8 τῆς (οὐ) παρανόμου schreibe ich des folgenden ἀλλὰ wegen, τῆς ἀπαρα- νόμου lesen Bent. u. Del. (I 268 Anm. f); (οὐ μόνον) τῆς παρανόμου Angl. (bei Del. 1 9292), aber die folgenden Worte: εἰ ὅσιόν ἐστι χαὶ καϑαρὸν (Z. 10) zeigen, dass Origenes die παράνομος μῖξις hier nicht erwähnt haben kann | ἀλλὰ << Col Del. | hinter ἀλλὰ + (καὶ τῆς) Angl. (8. ἃ. Ο.)} 12 τίς Col Lond. | 18 ἁγίων») (tüv) ἁγίων liest Bent. (bei Del. ‚I 269 Anm. a) | 25 ἄγγελον τὸν) ἄγγελον Bent. (bei Del. 1 269 Anm. c), ἄγγελον #0 vermute ich nach Psal. 33, 8, vgl. unten 8. 399 2. 15f. | 27 ὥστ᾽ TLond. ὥστε Ox. Del.
προσευχὴν χαὶ μετ᾽ αὐτὸν Σάῤῥας, τῆς ὑστέρως νύμφης γενομένης αὐτοῦ διὰ τὸ γεγαμῆσϑαι αὐτὴν τῷ Τοβίᾳ, τί λεκτέον, πλειόνων ἐν τῷ αὐτῷ vol καὶ τῇ αὐτῇ γνώμῃ συνοδευόντων καὶ σωματοποιου- μένων ἐν Χριστῷ; περὶ δὲ τῆς δυνάμεως τοῦ κυρίου συμπαρούσης τῇ ἐκκλησίᾳ ὃ Παῦλός φήσι" υσυναχϑέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύ- ματος σὺν τῇ ϑυνάμει τοῦ κυρίου Ἰησοῦ," ὡς δυνάμεως „Tod κυρίου 871 Ἰησοῦ" συναπτομένης οὐ μόνον μετὰ Ἐφεσίων ἀλλὰ καὶ] Κορινϑίων. χαὶ εἰ ὁ ἔτι τὸ σῶμα “περικείμενος Παῦλος συνάρασϑαι νενόμιχε τῷ ἑαυτοῦ πνεύματι ἐν τῇ Κορίνϑῳ, οὐκ ἀπογνωστέον οὕτω καὶ τοὺς 10 ἐξεληλυϑότας μακαρίους φϑάνειν τῷ πνεύματι τάχα μᾶλλον τοῦ ὄντος ἐν τῷ σώματι ἐπὶ τὰς ἐχκλησίας" διόπερ οὐ καταφρονητέον τῶν ἐν αὐταῖς εὐχῶν, αἷς ἐξαίρετόν τι ἐχουσῶν τῷ γνησίως συν- ἐρχομένῳ αὐτῶν. 6. ὥσπερ δὲ δύναμις Ἰησοῦ καὶ τὸ πνεῦμα Παύλου καὶ τῶν 15 ὁμοίων καὶ οἱ παρεμβάλλοντες ἑχάστου τῶν ἁγίων ,χύκλῳ“ ἄγγελοι »κυρίου"“ συνοδεύουσι καὶ συνέρχονται τοῖς γνησίως συναϑροιζομένοις, οὕτω στοχαστέον μή ποτε, ἐὰν ἁγίου ἀγγέλου ἀνάξιός τις ἢ καὶ ἐπιδῷ ἑαυτὸν ἀγγέλῳ διαβόλῳ δὲ ὧν ἁμαρτάνει καὶ ϑεοῦ καταφρο- νῶν παρανομεῖ" ὅτι ὁ τοιοῦτος, σπανίων μὲν τῶν ὁμοίων αὐτῷ 20 τυγχανόντων, οὐχ ἐπὶ πολὺ λήσεται τῆς τῶν ἀγγέλων προνοίας, ὑπηρεσίᾳ τοῦ ϑείου βουλήματος, ἐπισχοποῦντος τὴν ἐχκλησίαν, φε- ρούσης εἰς γνῶσιν τῶν πολλῶν τοῦ τοιούτου τὰ πταίσματα" ἐὰν δὲ πλῆϑος γενόμενοι οἱ τοιοῦτοι χαϑ᾽ ἑταιρείας ἀνθρωπικὰς καὶ σωμα- τικώτερόν τι πραγματευόμενοι συνέρχωνται, οὐχ ἐπισχοπηϑήσονται. 26 ὅπερ δηλοῦται ἐν τῷ Ἡσαΐᾳ τοῦ κυρίου λέγοντος" ,,οὐδὲ ἐὰν ἔρ- χησϑε ὀφϑῆναί nor,“ , ἀποστρέψω“ γὰρ, φησὶ, ,τοὺς ὀφθαλμούς μου
1 τῆς ὑστέρως schreibe ich, τῆς ὕστερον Angl. (bei Del. I 9298), τῆς ὑστέρας TAusgg. | 9 ἐν τῇ] (τοῖς) ἐν τῷ Angl. (a. a. O.) | 17 τίσ Col Lond. | καὶ ἐπιδῷ &av- τὸν ἀγγέλῳ διαβόλῳ schreibe ich mit Angl. (8. a. O.), nur dass dieser 4ιαβόλου statt διαβόλῳ liest; καὶ ἐπὶ τὸ ἑαυτοῦ ἀγγέλλων διαβόλῳ Ox., zal ἐπί τῳ ἑαυτὸν ἀγγέλλων διαβόλῳ Lond., zal ἐπὶ τῷ ἑαυτὸν ἀγγέλλων διαβόλω T ἑαυτὸν ἀγγέλῳ διαβόλῳ παραδῷ Col Del. | 18 ἁμαρτάνει καὶ ϑεοῦ καταφρονῶν παρανομεῖ T Ox. Lond. ἁμαρτάνων παρανομεῖ ColDel. | 21 ἐπισχοποῦντος) ἐπισχοπούντων liest 24 πραγματευόμενοι schreibe ich mit Bent. Del. (I 269 Anm. g) u. Angl. (a. a. O.), πραγματευόμενοις [30] T πραγματευομένοις Col Ausgg. | 25 οὐδὲ ἐὰν) οὐδ᾽ ἂν Lond. nach d. LXX. .
ap vuov' καὶ ἐὰν πληϑύνητε τὴν δέησιν, οὐχ εἰσακούσομαι ὑμῶν." τάχα γὰρ ἀντὶ τῆς προειρημένης διπλῆς συντάξεως ἀνϑρώπων ἁγίων καὶ μαχαρίων ἀγγέλων πάλιν διπλῆ γίνεται ἐπὶ τὸ αὐτὸ σύνοδος ἀνθρώπων ἀσεβῶν καὶ πονηρῶν ἀγγέλων, καὶ λέγοιτο ἂν ἐπὶ τῆς τῶν τοιούτων συναγωγῆς ὑπό τε τῶν ἁγίων ἀγγέλων καὶ τῶν ἱερῶν ἀνθρώπων" (οὐχ ἐχάϑισα μετὰ συνεδρίου ματαιότητος, καὶ μετὰ
παρανομούντων οὐ μὴ εἰσέλϑω: ἐμίσησα ἐχκλησίαν πονηρευομένων,
7. διὰ τοῦτο οἶμαι καὶ τοὺς ἐν Ἱερουσαλὴμ καὶ πάσῃ τῇ ἴΙου- δαίᾳ ἐν πλείοσιν ἁμαρτήμασι γεγενημένους ὑποχειρίους γεγονέναι τοῖς ἐχϑροῖς τῷ καταλελεῖφϑαι τοὺς καταλιπόντας τὸν νόμον λαοὺς ὑπὸ τοῦ ϑεοῦ καὶ τῶν ὑπερασπιζόντων ἀγγέλων καὶ τῆς σωτηρίας τῶν ἁγίων ἀνθρώπων. οὕτω γὰρ καὶ ὅλα ἀϑροίσματά ποτε κατα- λείπεται ἐμπεσεῖν εἰς πειρασμοὺς, ἵνα ,καὶ 6“ δοχοῦσιν͵, ἔχειν“ ἀρϑῇ ἀπ᾿ αὐτῶν, ὁμοίως τῇ κατηραμένῃ συκῇ καὶ „ex διξῶν“ ἀρϑείσῃ διὰ τὸ μὴ δεδωχέναι τῷ Ἰησοῦ πεινῶντι καρπὸν, ξηραινόμενοι καὶ εἴ τι εἶχον ὀλίγον ζωτικῆς κατὰ τὴν πίστιν δυνάμεως ἀπολλύντες. ταῦτα δέ uoı | ἀναγκαίως εἰρῆσϑαι φαίνεται, τόπον εὐχῆς ἐξετάζοντι καὶ τὸ ἐξαίρετον οὃς ἐν τόπῳ παριστάᾶντι ἐπὶ τῆς τῶν ἁγίων καὶ εὐλα- βέστερον ἐπὶ τὸ αὐτὸ τῇ ἐχκλησίᾳ γινομένων συνελεύσεως.
Facing east when we pray§32
32Now too a few things must be said concerning the direction toward which one must pray looking. With four directions — north and south, west and east — who would not at once confess that the eastward clearly shows we must pray, bowing thither symbolically, with the soul looking toward the rising of the true Light? And if one, wherever the house doors face, wishes rather to offer intercessions toward the house's opening — saying that gazing heavenward is more... than looking at a wall, if the house's eastward parts happen not to open — we must say to him that, though men's buildings open by position toward these directions or those, by nature the east is preferred before the rest: nature must be ranked before position. But he who wishes to pray in a field — why, on this same reckoning, would he pray eastward rather than westward? And if eastward is there to be preferred, reasonably, why not do this everywhere? So much on this (John 1:9).
Greek · §32
XXXI. Ἤδη δὲ xal περὶ τοῦ κλίματος, εἰς ὃ ἀφορῶντα εὖ- χεσϑαι δεῖ, ὀλίγα λεχτέον. τεσσάρων» δὲ ὄντων κλιμάτων, τοῦ τε πρὸς ἄρχτον καὶ μεσημβρίαν καὶ τοῦ πρὸς δύσιν καὶ ἀνατολὴν, τίς οὐκ αν αὐτόϑεν ὁμολογήσαι τὸ πρὸς ἀνατολὴν ἐναργῶς ἐμφαίνειν τὸ δεῖν ἐκεῖ νεύοντας συμβολικῶς, sg τῆς ψυχῆς ἐνορώσης τῇ τοῦ ἀληϑινοῦ φωτὸς ἀνατολῇ, ποιεῖσϑαι τὰς εὐχάς; ἐὰν δέ τις ὅπου δή ποτε τῶν ϑυρῶν τοῦ οἴχου νευουσῶν βούληται μᾶλλον κατὰ τὸ ἀνεῳγὸς τῆς οἰχίας προσφέρειν τὰς ἐντεύξεις, λέγων τὴν εἰς τὸν
5 τῶν (vor ἑερῶν) < Wet. Del. | 1 λαοὺς Bent.Del. (1 270 Anın. b) Angl. (bei Del.1929b), ἀνόυς E. Klostermann; ναοὺς TAusgg. | 15 ἀρϑείσῃ) ἀσϑείσῃ Ox., ξη- ρανϑείσῃ vermutet Angl. (ἃ. ἃ. Ο.); man könnte eher an αὐανϑείσῃ denken, wenn eine Änderuug nötig erscheint | 16 δεδοκέναι TCol | 19 ἐπὶ tilgt Angl. (a. a. O.) | εὐλαβέστερον] εὐλαβεστέρων Ox. | 20 τῷ ἐχχλησίᾳ) (ἐν) τῷ ἐχκλησίᾳ Angl. (.. ἃ. 0.}} 22 τοῦ te] τῶν τε Angl. (a. a. 0.) | 28 τοῦ] τῶν Angl. (ἃ. ἃ. Ὁ.) | 24 τὸ T Lond. τὰ Ox.Del. | 25 δεῖν] δυεῖν T.
Σ x ” » ii , .»)-ς 4 Pe 0vpavo» οψιν ἔχειν τε μᾶλλον nooxalovusvov Ep ξαυτὴν τῆς ἐπὶ τὸν τοῖχον ἐπιβλένεως, εἰ τύχοιεν μὴ διανεῳγότα τοῦ οἴχου τὰ πρὸς 2 ν᾿ - [4 > ἀνατολὰς, λεχτέον πρὸς αὐτὸν ὅτι ϑέσει τῶν οἰκοδομημάτων av- # [4 x 26 x { Ἢ N) ὃ ’ [4 δὲ .«- 971
ρώπων κατὰ τάδε τὰ κλίματα ἢ τάδε διανοιγομένων, φύσει δὲ | τῆς > - - - [4 Α ’ -
5 ἀνατολῆς τῶν λοιπῶν προχεχριμένης κλιμάτων, τὸ φύσει τοῦ ϑέσει
προτακτέον. ἀλλὰ καὶ ὃ ἐν πεδίῳ εὐὔξασϑαι βουλόμενος, τί μᾶλλον κατὰ τοῦτον τὸν λόγον ἐπ᾽ ἀνατολὰς ἢ ἐπὶ δύσι» προσεύξεται; εἰ δὲ ἐχεῖ προχριτέον τὰς ἀνατολὰς κατὰ τὸ εὔλογον, διὰ τί τοῦτο οὐ πανταχοῦ ποιητέον; καὶ ταῦτα μὲν ἐπὶ τοσοῦτον.
10 ΧΧΧΙΊ 1. Aoxer δέ μοι ἔτει περὶ τῶν τόπων τῆς εὐχῆς διαλα- βόντα ovro καταπαῦσαι τὸν λόγον. τέσσαρες δή μοι τόποι ὑπο- γραπτέοι φαίνονται, οὗς εῦρον διεσκεδασμένους ἐν ταῖς γραφαῖς, καὶ σωματοποιητέον ἑἕχάστῳ κατὰ τούτους εὐχήν. εἰσὶ δὲ οἱ τόποι οὗ- τοι" χατὰ δύναμιν
Four kinds of prayer in Scripture§33
33It seems to me, further, having discussed the places of prayer, not to end the word here. Four places, I take it, must be outlined, which I found scattered in the Scriptures — and a prayer must be bodied together for each after these. The places are these: according to power, words of doxology must be said at the prayer's beginning and preface — with God glorified through Christ, hymned together in the Holy Spirit; and after this each must rank common thanksgivings — bringing, upon the thanksgiving, benefits toward many, and what he individually obtained from God; and after thanksgiving, I take one must become embittered over one's own sins, accusing them through confession and asking healing for them and forgiveness from God; and to this, I take it, must be joined the request for great and heavenly things — one's own and general, and for kin and dearest. And upon all, the prayer must rest in God's doxology through Christ in the Holy Spirit.
These places, as we foretold, are found dispersed in the Scriptures: the doxology-place, in the hundred-and-third Psalm, in these words — 'O Lord my God, thou art magnified exceedingly; confession and majesty thou didst put on, who wrappest light as a garment, who stretchest heaven as a hide, who roofest his upper chambers in waters, who makest clouds his footing, who walkest on wings of winds, who makest his angels spirits and his ministers a flame of fire, who foundest earth upon its safety — it shall not bow unto the age of age. Abyss as a garment is his cloak; upon the mountains shall waters stand. From thy rebuke they shall flee; from the voice of thy thunder they shall cower.' (1 Timothy 2:1) And most of this psalm contains the Father's doxology. One who gathers more for himself can see where the doxology-place is dispersed in many places.
Of thanksgiving, let this be poured forth as example, lying in Second Kingdoms — spoken by David after Nathan's promises to him, astounded at God's gifts and thanking for them in these words: 'Who am I, my Lord, Lord, and what is my house, that thou lovedst me unto these things? And I was made very little before thee, my Lord — and thou spakest for thy servant's house unto far off. And this is man's law, my Lord, Lord. And what shall David add more to speak to thee? And now thou knowest thy servant, Lord. For thy servant thou didst it, and according to thy heart thou didst all this thy greatness, to make known to thy servant, for magnifying thee, my Lord, Lord.'
Of confessions, for example: 'Deliver me from all my lawlessnesses' (Psalm 27:3 (LXX)); and elsewhere, 'My stripes stank and rotted from the face of my folly. I was wretched and wholly bowed, all the day scowling I went.' (Psalm 27:3)
Of requests, in the twenty-seventh Psalm: 'Draw me not with sinners, and with workers of iniquity destroy me not with them' — and whatever is like these.
It is reasonable, beginning from doxology, ending in doxology to rest the prayer — hymning and glorifying the Father of all 'through Jesus Christ' in the Holy Spirit, 'to whom be glory unto the ages.'
Greek · §33
:15 εὐχῆς λεχτέον τοῦ ϑεοῦ διὰ Χριστοῦ συνδοξολογουμένου ἐν τῷ ἁγίῳ πνεύματι συνυμνουμένῳ᾽ καὶ μετὰ τοῦτο ταχτέον ἑχάστῳ εὑ- χαριστίας τε κοινὰς, (τὰς) πρὸς πολλοὺς εὐεργεσίας προσάγοντα ἐπὶ τῆς εὐχαριστίας, καὶ ὧν ἰδίᾳ τέτευχεν ἀπὸ ϑεοῦ: μετὰ δὲ τὴν εὐχα- ριστίαν φαίνεταί μοε πικρόν τινα δεῖν γινόμενον τῶν ἰδίων ἁμαρτη-
20 μάτων κατήγορον ἐπὶ ϑεοῦ αἰτεῖν πρῶτον μὲν ἴασιν πρὸς τὸ anal- λαγῆναι τῆς τὸ ἁμαρτάνειν ἐπιφερούσης ἕξεως δεύτερον (δὲ) ἄφεσιν τῶν παρεληλυϑύτων' μετὰ δὲ τὴν ἐξομολόγησιν τέταρτόν μοι συν- ἅπτειν φαίνεται δεῖν τὴν περὶ τῶν μεγάλων καὶ ἐπουρανίων αἴ- τησιν, ἰδίων τε καὶ καϑολικῶν, καὶ περέ τε οἰκείων καὶ φιλτάτων᾽
25 καὶ ἐπὶ πᾶσι τὴν εὐχὴν εἰς δοξολογίαν ϑεοῦ διὰ Χριστοῦ ἐν ἁγίῳ πνεύματε καταπαυστέον.
2. τούτους δὲ τοὺς τόπους, ὡς προείπομεν, διεσπαρμένους εὕρο-
881 μὲν ἐν ταῖς γραφαῖς, τὸν μὲν τῆς δοξολογίας διὰ τούτων ἐν ἕκα- τοστῷ τρίτῳ ψαλμῷ" οχύριε, ὃ ϑεός μου, αἷς ἐμεγαλύνϑης σφόδρα"
1 προκαλούμενον T Bent. (bei Del. 1 270 Anm.f) Angl. (bei Del. I 929b), προσκα- λούμενον Ausgg. | ὃ ϑέσει τῶν οἰχοδομημάτων ἀνθρώπων] ϑέσει (ubv) ἀνθρώ- πων τῶν οἰκοδομημάτων Angl. (a. 2.0.) | 7 χατὰ τοῦτον τὸν λόγον] κατὰ τὸ εὔλογον vermutet Angl. (a. ἃ. Ὁ.) ohne Grund | 10 δέ] δή Lond. | 11 δή] δέ ΟΣ.
‘ Lond. | 1ὅ ἐν τῷ ἁγίῳ πνεύματι συνυμνουμένῳ] (Kal) ἐν τῷ ἁγίῳ πνεύματι συν- Anm. 3) | (τὰς) füge ich ein | πρὸς πολλοὺς εὐεργεσίας προσάγοντα ἱπροσάγοντάς Ox. προσάγοντι Angl. (Lond. p- 222 Anm. 4) unrichtig] ἐπὶ τῆς εὐχαριστίας ΤΟΣ. Lond. ὑπὲρ τῶν εἰς πάντας εὐεργεσιῶν Col 06]. | 21 (δὲ) füge ich mit Angl.
(a. a. Ὁ.) ein | 24 ἰδίων τε καὶ καϑολικῶν) ἐδίως τε καὶ χκαϑολικῶσ Col.
ἐξομολόγησιν καὶ μεγαλοπρέπειαν ἐνεδύσω, ὃ ἀναβαλλόμενος φῶς ὡς ἱμάτιον, ὃ ἐχτείνων τὸν οὐρανὸν ὡσεὶ δέριν, ὃ στεγάζων ἐν ὕδασι τὰ ὑπερῷα αὐτοῦ, ὃ τιϑεὶς νέφη τὴν ἐπίβασιν αὐτοῦ, ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων, ὃ ποιῶν τοὺς ἀγγέλους αὐτοῦ “πνεύματα | καὶ 5 τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα, ὃ ϑεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς, οὐ ,κκλιϑήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος" ἄβυσσος ὡς ἱμάτιον τὸ περιβόλαιον αὐτοῦ, ἐπὶ τῶν ὀρέων στήσονται ὕδατα" ἀπὸ ἐπιτιμήσεώς σου φεύξονται, ἀπὸ φωνῆς βροντῆς σου δειλιά- σουσι“" χαὶ τὰ πλεῖστα δὲ τούτου τοῦ ψαλμοῦ δοξολογίαν περιέχει 10 τοῦ πατρός. ἔνεστι δέ τινα ἑαυτῷ πλείονα ἀναλεγόμενον ὁρᾶν, οἧς ὃ τόπος τῆς δοξολογίας πολλαχοῦ διέσπαρται.
8. τῆς δὲ εὐχαριστίας ἐχχείσϑω τοῦτο παράδειγμα ἔν τῇ dev- τέρᾳ τῶν Βασιλειῶν κείμενον, μετὰ τὰς διὰ τοῦ Νάϑαν πρὸς τὸν david ἐπαγγελίας ὑπὸ τοῦ Δαυϊδ ἀπᾳγγελλόμενον, ἐχπλαγέντος τὰς τοῦ ϑεοῦ δωρεὰς καὶ εὐχαριστοῦντος ἐπ᾿ αὐταῖς διὰ τούτων" „tig εἰμι ἐγὼ, κύριέ μου κύριε, καὶ τίς ὁ οἶκός μου, ὅτι ἠγάπησάς με ἕως τούτων; καὶ κατεσμιχρύνϑην μικρὸν ἐνώπιόν σου, κύριέ μου, καὶ ἐλάλησας ὑπὲρ τοῦ οἴχου τοῦ δούλου σου εἰς μακράν" οὗτος δὲ ὃ νόμος τοῦ ἀνϑρώπου, κύριέ μου κύριε. καὶ τί προσϑήσει Δαυὶδ 20 ἔτε τοῦ λαλῆσαι πρός σε; καὶ νῦν σὺ οἶδας τὸν δοῦλόν σου, κύριε"
διὰ τὸν δοῦλόν σου πεποίηκας, καὶ κατὰ τὴν καρδίαν σου ἐποίησας
πᾶσαν τὴν μεγαλωσύνην σου ταύτην γνωρίσαι τῷ δούλῳ σου ἕνεκα τοῦ μεγαλῦναί σε, κύρεέ μου κύριε." 4. τῶν δὲ ἐξομολογήσεων παράδειγμα᾽ „and πασῶν τῶν ἀνο- 25 mov μου ῥῦσαί με,“ καὶ ἐν ἄλλοις" οπροσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου" ἐταλαιπώρησα καὶ κατεχάμφϑην ἕως τέλους, ὅλην τὴν ἡμέραν σχυϑρωπάξζων ἐπο- ρευόμην." 5. τῶν δὲ αἰτήσεων ἐν εἰχοστῷ ἑβδόμῳ ψαλμῷ" „un συνελκύσῃς 80 με μετὰ ἁμαρτωλῶν, καὶ μετὰ ἐργαζομένων ἀδικίαν μὴ συναπολέσῃς us,“ καὶ εἴ τι τούτοις ὅμοιον. θ. εὔλογον δὲ ἀρξάμενον ἀπὸ δοξολογίας εἰς δοξολογίαν κατα- λήγοντα καταπαύειν τὴ» εὐχὴν, ὑμνοῦντα καὶ δοξάζοντα τὸν τῶν 880 ὅλων πατέρα »διὰ Ἰησοῦ Χριστοῦ“ ἐν ἁγίῳ | πνεύματι, ιᾧὁ ἡ δόξα 85 εἰς τοὺς αἰῶνας."
2 δέριν] δέῤῥιν Ox.Lond. | 18 τοῦ Nasar] τοῦ ϑανάτον [so] T | 14 anay- ᾿γελλόμενον T ἐπαγγελλόμενον Ausgg. | 17 κατεσμακρύνϑην T | 18 ἐλάλησα T | 21 ἐποίησα T | 23 μεγαλύναι T Ausgg. | 29 εἰχοστῷ ἑβδόμῳ) xU T.
Closing word to Ambrose and Tatiana§34
34This, to my power, I contested for the problem of prayer, and for the prayer in the Gospels, and the words before it with Matthew — most studious and most genuine brothers in godliness, Ambrosius and Tatiana. I despair not — with your 'things before' stretched toward and your 'things behind' forgotten, and your being in these things praying for us — of holding more and diviner things in all these from the giving God, and, receiving again, discussing the same things more greatly grown and loftier and plainer. Only, at present, with indulgence, shall you meet with these (Philippians 3:13).
Greek · §34
ΧΧΧΙΥ͂. Ταῦτα κατὰ δύναμιν ἐμὴν εἰς τὸ τῆς εὐχῆς πρόβλημα καὶ εἰς τὴν ἐν τοῖς εὐαγγελίοις εὐχὴν τά τε πρὸ αὐτῆς παρὰ τῷ “Ματϑαίῳ εἰρημένα ἡμῖν διήϑληται, φιλομαϑέστατοι καὶ γνησιώτατοι ἐν ϑεοσεβείᾳ ἀδελφοὶ, ᾿Αμβρόσιε καὶ Τατιανή. οὐκ ἀπογινώσχω δὲ,
5 τοῖς Eunooodev“ ὑμῶν ἐπεχτεινομένων καὶ τῶν ὃπισϑεν ἐπιλανϑα- νομένων εὐχομένων τε ἔν τούτοις ὄντων περὶ ἡμῶν, πλείονα καὶ ϑειότερα εἰς πάντα ταῦτα δυνηϑῆναι χωρῆσαι ἀπὸ τοῦ διδόντος ϑεοῦ καὶ λαβὼν πάλιν περὶ τῶν αὐτῶν διαλαβεῖν μεγαλοφυέστερον καὶ ὑψηλότερον καὶ τρανότερον" πλὴν ἐπὶ τοῦ παρόντος μετὰ συ)-
8 ἡμῖν) ὑμῖν ΟΣ. Angl. (bei Del. 19308) | 6 ἡμῶν Ausgg. ὑμῶν T| 8 λαβὼν) λαβόντα Ox. | 10 mit ἐντεύξεσϑε: + F reAlos) [?] endigt T auf fol. 38V.