Greek lab

For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such "carnal" and "animal,"[57]

So also may we take the Scripture: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ; "[79]

I have fed you with milk, not with meat: for ye were not yet able; neither are ye now able. For ye are yet carnal."[125]

That they likewise (remember), what was written to the Corinthians, that they "were yet carnal," who "required to be fed with milk," being as yet "unable to bear strong meat; "[295]

For ye are yet carnal: for whereas there are still among you jealousy, and contention, and strifes, are ye not carnal, and walk as men? "[32]

For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? "[378]

Moreover, interpret with me allegorically the children in accordance with the passage, "I could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ; "[20]

And on this account does Paul declare to the Corinthians, "I have fed you with milk, not with meat, for hitherto ye were not able to bear it."[620]

Wherefore the Holy Spirit in the apostle, using the voice of the Lord, says mystically, "I have given you milk to drink."[100]

What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food"[90]

which is the same as saying, "Hitherto ye were not able, neither yet now are ye able, for ye are still carnal."[171]

For the word is used by our Paul in writing to the Corinthians, who were Greeks, and not yet purified in their morals: "I have fed you with milk, not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal: for whereas there is among you envying and strife, are ye not carnal, and walk as men? "[162]

to whom Paul says, "I have fed you with milk, not with meat,"[204]

"For when envying and strife," he says, "and dissensions are among you, are ye not carnal, and walk as men? "[621]

For he called those who had already believed on the Holy Spirit spiritual, and those newly instructed and not yet purified carnal; whom with justice he calls still carnal, as minding equally with the heathen the things of the flesh: "For whereas there is among you envy and strife, are ye not carnal, and walk as men? "[80]

to Paul, another to Apollos.[146]

For where there are "rivalries and dissensions among you, are ye not carnal, and walk according to man? "[52]

So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase."[198]

Therefore neither is he that planteth anything, nor he that watereth, but God who gives the increase. Now he that planteth and he that watereth are one."[217]

but it is one God who bestows things suitable upon both-seed to the sower, but bread for the reaper to eat. Just as it is one that planteth, and another who watereth, but one God who giveth the increase.[349]

which also covered and destroyed the glory on the countenance of Moses.[111]

The apostle certainly, after assigning the planting and watering to art and earth and water, conceded the growth to God alone, where he says, "Neither is he that planteth anything, neither he that watereth; but God that giveth the increase."[48]

Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God-albeit the wages be various,[83]

I answered and said to her, "When, then, will they be useful for the building, Lady? "When the riches that now seduce them have been circumscribed, then will they be of use to God.[25]

"According to the grace," it is said, "given to me as a wise master builder, I have laid the foundation. And another buildeth on it gold and silver, precious stones."[64]

, among the Jews from Jerusalem," among the other things named, "the wise architect" too,[308]

What has he also to do with illustrations from our God? For when (the apostle) calls himself "a wise master-builder,"[263]

has laid our foundation,[646]

If, then, the whole creation is supported by the Son of God, what think ye of those who are called by Him, and bear the name of the Son of God, and walk in His commandments? do you see what kind of persons He supports? Those who bear His name with their whole heart. He Himself, accordingly, became a foundation[23]

And was it not Paul himself who was there foretold, destined "to be taken away from Judah"-that is, from Judaism-for the erection of Christianity, in order "to lay that only foundation, which is Christ? "[266]

But let us suppose it possible that any one, by natural and innate goodness, should gain true virtues, such a man as we have heard that Cimon was at Athens, who both gave alms to the needy, and entertained the poor, and clothed the naked; yet, when that one thing which is of the greatest importance is wanting-the acknowledgment of God-then all those good things are superfluous and empty, so that in pursuing them he has laboured in vain.[66]

Of this fire the fuel and food are our sins, which are called by the Apostle Paul wood, and hay, and stubble."[176]

And we assert that they are wickedness, and the works which result from it, and which, being figuratively called "wood, hay, stubble,"[50]

which needs to be consumed by that fire, and which burns and consumes those who by their actions, words, and thoughts have built up wood, or hay, or stubble, in that which is figuratively termed a "building."[57]

In the same way, too, if sins are called "wood, and straw, and stubble," we shall not maintain that sins are corporeal; and if blessings are termed "gold, and silver, and precious stones,"[363]

Behold how glorious, how dear to the Lord, are the people whom these schismatics do not shrink from calling "wood, hay, stubble; "[21]

of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos,[260]

It is one thing to stand for pardon, another thing to attain to glory: it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire;[35]

These things are near to the truth.[135]

as the temples of God;[63]

Whence also he says, that this handiwork is "the temple of God," thus declaring: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] ye are."[31]

For thus, according to the holy apostle, the sin of fornication is perpetrated against the body, as involving also sin against the temple of God.[87]

If you defile your flesh, you will also defile the Holy Spirit; and if you defile your flesh [and spirit], you will not live."[24]

What, then, shall we say of the Gnostic himself? "Know ye not," says the apostle, "that ye are the temple of God? "[135]

"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? "[269]

he also forbids our body to be profaned, as being "the temple of God; "[78]

(in) us of the Holy Spirit, we are all" the temple of God,"[3]

(He it is) who even in the first (Epistle) was the first of all (the apostles) to dedicate the temple of God: "Know ye not that ye are the temple of God, and that in you the Lord dwells? "[162]

For inasmuch as the Apostle Paul says again, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? "[5]

Also in the first Epistle of Paul to the Corinthians: "Know ye not that ye are the temple of God, and the Spirit of God abideth in you? If any one violate the temple of God, him will God destroy."[553]

And again he says: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy."[86]

to them also it might be said, "The kingdom of heaven is within you; "and most of all because of the repentance from the letter unto the spirit; since "When one turn to the Lord, the veil over the letter is taken away.But the Lord is the Spirit."[74]

and "whosoever shall defile the temple of God, him shall God defile."[101]

And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, "Know ye not that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? "[33]

-of course, by the God of the temple.[271]

But if it seems difficult for you to understand this, and if you do not acquiesce in these statements, I may at all events try to make them good by adducing illustrations. Contemplate man as a kind of temple, according to the similitude of Scripture:[158]

If you threaten an avenger, you threaten us with the Creator. "Ye must become fools, that ye may be wise."[272]

But since Celsus has declared it to be a saying of many Christians, that "the wisdom of this life is a bad thing, but that foolishness is good," we have to answer that he slanders the Gospel, not giving the words as they actually occur in the writings of Paul, where they run as follow: "If any one among you seemeth to be wise in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God."[32]

For it is written, I will rebuke the wise in their own craftiness." And again: "The Lord knoweth the thoughts of the wise, that they are foolish."[5]

For the wisdom of this world is foolishness with God. For it is written, Thou shall rebuke the wise in their own craftiness."[716]

This, then, "the wisdom of the world is foolishness with God," and of those who are "the wise the Lord knoweth their thoughts that they are vain."[119]

an excellent testimony turns up in what (the apostle) here adjoins: "For it is written, He taketh the wise in their own craftiness; and again, The Lord knoweth the thoughts of the wise, that they are vain."[275]

according to the estimate of God, and that the very "Wisdom of the world is foolishness," (as the inspired word) pronounces it to be.[27]

is foolishness with God."[60]

For if he means one who is wise in "the wisdom of this world," as it is called, "which is foolishness with God,"[45]

I was vainly puffed up, and increased wisdom; not the wisdom which God has given, but that wisdom of which Paul says, "The wisdom of this world is foolishness with God."[6]

what the issues to be proposed in lawsuits are, how many kinds of cases there are, how many ways of pleading, what the genus is, what the species, by what methods an opposite is distinguished from a contrary,-do you therefore think that you know what is false, what true, what can or cannot be done, what is the nature of the lowest and highest? Have the well-known words never rung in[39]

for the wisdom of this world is foolishness with God.[12]

Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come."[318]

also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh"[31]

The apostle, however, in his epistle says, "Whether it be the world, or life, or death, or things present, or things to come; all are yours: "[456]

" comes also Christ.[319]