Greek lab

Wherefore it behoves us also to live according to the will of God in Christ, and to imitate Him as Paul did. For, says he, "Be ye followers of me, even as I also am of Christ."[30]

" And openly and expressly the apostle, in the first Epistle to the Corinthians says, "Be ye followers of me, as also I am of Christ,"[268]

So far, however, as regards the dress of women, the variety of observance compels us-men of no consideration whatever-to treat, presumptuously indeed, after the most holy apostle,[112]

if he who says so speaks the truth, let us ask him to explain what was the evil which the apostle hated and willed not to do, but did; and the good which he willed to do, but did not; and conversely, whether as often as he willed to do good, so often he did not do the good which he willed, but did the evil which he willed not? And how he can say, when exhorting us to shake off all manner of sin, "Be ye followers of me, even as I also am of Christ? "[76]

And it makes the entire difference what you worship, not how you worship, or what prayer you offer.[385]

Christ."[56]

and in the stony hearts of the old man, so that by comparison of the letter and by exhibition of the spirit He may enrich the scribe who is made a disciple unto the kingdom of heaven, and make him like unto Himself; until the disciple shall be as the Master, imitating first the imitator of Christ, and after him Christ Himself, according to that which is said by Paul, "Be ye imitators of me even as I also of Christ."[90]

In vain do you labour to seem adorned: in vain do you call in the aid of all the most skilful manufacturers of false hair. God bids you "be veiled."[66]

sy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition,[5]

2. Know then that I have been admonished that, in offering the cup, the tradition of the Lord[4]

And if "the Lord is head of the man, and the man is head of the woman," the man, "being the image and glory of God, is lord of the woman."[95]

, the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ."[89]

"The head of every man is Christ."[338]

" Now this, to be sure, is an astonishing thing, that the Father can be taken to be the face of the Son, when He is His head; for "the head of Christ is God."[170]

, it is the custom of some to make prayer with cloaks doffed, for so do the nations approach their idols; which practice, of course, were its observance becoming, the apostles, who teach concerning the garb of prayer.[95]

is not to cover his head: to wit, because he has not by nature been gifted with excess of hair; because to be shaven or shorn is not shameful to him; because it was not on his account that the angels transgressed; because his Head is Christ.[31]

who is the head of all things, alone having as head God the Father; for it is written, "The head of Christ is God; "[77]

"And His head and His hairs were white as it were white wool, and as it were snow."] On the head the whiteness is shown; "but the head of Christ is God."[5]

Let the wife be obedient to her own proper husband, because "the husband is the head of the wife."[32]

Therefore we do not advise you to it; for it is dangerous, or rather wicked and impious. For if the "man be the head of the woman,"[33]

We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians,[157]

."[125]

And she will never fall, who puts before her eyes modesty, and her shawl; nor will she invite another to fall into sin by uncovering her face. For this is the wish of the Word, since it is becoming for her to pray veiled.[151]

(although that even they have the right of prophesying, he has already shown[380]

dishonoureth her own head."[124]

And he says: "Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head"[48]

."[59]

" Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: "The man ought not to cover his head, forasmuch as he is the image of God."[339]

for He wishes His "image "-us-to become likewise His "likeness; "[4]

And he asks what will be the appearance of the risen body, when this human form, as according to him useless, shall wholly disappear; since it is the most lovely of all things which are combined in living creatures, as being the form which the Deity Himself employs, as the most wise Paul explains: "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; "[108]

If it is because "she was created for the man,"[342]

Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same Epistle, when he says, "A woman ought to have a veil upon her head, because of the angels."[99]

She has the burden of her own humility to bear. If she ought not to appear with her head uncovered on account of the angels,[58]

), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head But wherefore "ought the woman to have power over her head, because of the angels? "[341]

Let "man" and "youth" be different, if "woman" and "virgin" are different. For indeed it is "on account of the angels"[127]

ought to have power upon the head,"[28]

It is right, therefore, that we should honour those who have had a part in giving us birth. "Neither is the man without the woman, nor the woman without the man,"[19]

The Word prohibits us from doing violence to nature[101]

by naming the sex generally, mingled "daughters" and species together in the genus. Again, while he says that "nature herself,"[133]

, because hair serves for a covering,[30]

? ""If any," he says, "is contentious, we have not such a custom, nor (has) the Church of God."[33]

Nor is it now but lately that this counsel has been considered by us, nor have these sudden appliances against the wicked but recently occurred to us; but this is read of among us as the ancient severity, the ancient faith, the ancient discipline,[4]

especially since the apostle says, "If any man, however, is thought to be contentious, we have no such custom, neither the Church of God."[39]

"Do I praise you? In this I praise you not; that ye come together not for the better, but for the worse."[51]

These were the ingenious arts of "spiritual wickednesses,"[410]

Further, it is said that it is on account of "those that are approved that heresies exist."[154]

that the very Scriptures were even arranged by the will of God in such a manner as to furnish materials for heretics, inasmuch as I read that "there must be heresies,[416]

Now if there are no heresies at all but what those who refute them are supposed to have fabricated, then the apostle who predicted them[61]

Now, since it was "needful that there should be heresies, in order that they which are approved might be made manifest; "[480]

Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, "For there must be heresies among you, that they who are approved may be made manifest among you."[42]

, to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion[3]

The Holy Spirit forewarns and says by the apostle, "It is needful also that there should be heresies, that they which are approved may be made manifest among you."[34]

In the first epistle of Paul to the Corinthians: "Heresies must needs be, in order that they which are approved may be made manifest among you."[758]

Before all things, it is befitting that we should know both that He Himself and His ambassadors foretold that there must be numerous sects and heresies,[405]

1. But after ye are filled,[94]

Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame those who have not? "[35]

Such ought those who are consecrated to Christ appear, and frame themselves in their whole life, as they fashion themselves in the church[152]

we have proved from the sacrament of the bread and the cup[348]

Being mindful, therefore, of those things that He endured for our sakes, we give Thee thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: "For in the same night that He was betrayed, He took bread"[114]

and that the taste of the wine was different from that which He consecrated in memory of His blood.[127]

We also, our Father, thank Thee for the precious blood of Jesus Christ, which was shed for us and for His precious body, whereof we celebrate this representation, as Himself appointed us, "to show forth His death."[114]

"So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup."[11]

till unfulfilled, while persecution is still raging, while the peace of the Church itself is not vet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands Of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."[7]

e Gospel law, contrary also to your respectful petition, before penitence was fulfilled, before confession even of the gravest and most heinous sin was made, before hands were placed upon the repentant by the bishops and clergy, dare to offer on their behalf, and to give them the eucharist, that is, to profane the sacred body of the Lord, although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."[4]

But what a crime is theirs on the one hand who receive, or on the other, theirs who are received, that their foulness not being washed away by the layer of the Church, nor their sins put away, communion being rashly seized, they touch the body and blood of the Lord, although it is written, "Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord!"[39]

He threatens, moreover, the stubborn and froward, and denounces them, saying, "Whosoever eateth the bread or drinketh the cup of the Lord unworthily, is guilty of the body and blood of the Lord."[24]

Also in the first to the Corinthians: "Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."[761]

But if any one, when he ought to listen to the precept, "But let each prove himself, and so let him eat of the bread," etc.,[176]

The Apostle indeed says, writing to the Corinthians who had diverse sicknesses, "For this cause many among you are weak and sickly, and not a few sleep."[171]

"For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged."[23]

"Being judged by the Lord," says the apostle, "we are chastened, that we may not be condemned with the world."[319]

Now the image is the Spirit that is wafted over the water; and whosoever is not fashioned into a figure of this, will perish with the world, inasmuch as he continues only potentially, and does exist actually. This, he says, is what has been spoken, "that we should not be condemned with the world."[18]

Necessarily, therefore, against those who have cast off shame and unsparingly abuse meals, the insatiable to whom nothing is sufficient, the apostle, in continuation, again breaks forth in a voice of displeasure: "So that, my brethren, when ye come together to eat, wait for one another. And if any one is hungry, let him eat at home, that ye come not together to condemnation."[36]

And again: "When ye come together to eat, wait one for another. If any is hungry, let him eat at home, that ye may not come together for judgment."[687]