Greek lab

beseech you, that ye walk worthy of the vocation wherewith ye are called,"[3]

They and we have one faith, one God, the same Christ, the same hope, the same baptismal sacraments; let me say it once for all, we are one Church.[10]

There is one body and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in us all."[44]

But he could not hold the episcopate, even if he had before been made bishop, since he has cut himself off from the body of his fellow-bishops, and from the unity of the Church; since the apostle admonishes that we should mutually sustain one another, and not withdraw from the unity which God has appointed, and says, "Bearing with one another in love, endeavouring to keep the unity of the Spirit in the bond of peace."[49]

And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace."[36]

And again, he says, "Forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace."[28]

There is one body, and one Spirit, as ye have been called in one hope of your calling; one Lord, one faith, one baptism, one God."[17]

among you? Have we not [all] one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ?[253]

And ye are, as Paul wrote to you, "one body and one spirit, because ye have also been called in one hope of the faith.[48]

And again, "We have drunk of one Spirit,"[18]

, "One God, and one baptism, and one church in the heavens."[150]

40 God all things made; "[213]

trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God? "[17]

Be ye of one mind, O ye bishops, one with another, and be at peace with one another; sympathize with one another, love the brethren, and feed the people with care; with one consent teach those that are under you to be of the same sentiments and to be of the same opinions about the same matters, "that there may be no schisms among you; that ye may be one body and one spirit, perfectly joined together in the same mind and in the same judgment,"[209]

Since also "there is one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all."[49]

Since, also, there is but one unbegotten Being, God, even the Father; and one only-begotten Son, God, the Word and man; and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism;[25]

said also that "there is one Mediator between God and men."[20]

For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all."[9]

and the Apostle Paul [says] in like manner, "There is one Lord, one faith, one baptism, one God and Father, who is above all, and through all, and in us all"[449]

. What, then, shall they do who are baptized for the body,[443]

also, therefore was the definition touching the one bathing[157]

God wills us all to he so conditioned, as to be ready at all times and places to undertake (the duties of) His sacraments. There is "one God, one faith,"[40]

They who contend that persons baptized among the heretics ought to be received as if they had obtained the grace of lawful baptism, say that baptism is one and the same to them and to us, and differs in no respect. But what says the Apostle Paul? "One Lord, one faith, one baptism, one God."[48]

said: It is written, that "God is one, and Christ is one, and the Church is one, and baptism is one."[115]

So that the invocation of the name of Jesus, which cannot be done away, may not seem to be held in disesteem by us; which assuredly is not fitting; although such an invocation, if none of those things of which we have spoken should follow it, may fail and be deprived of the effect of salvation. For when the apostle said that there was "one baptism,"[29]

Now, that this God is the Father of our Lord Jesus Christ, Paul the apostle also has declared, [saying, ] "There is one God, the Father, who is above all, and through all things, and in us all."[12]

In accordance with this, too, does the apostle say, "There is one God, the Father, who is above all, and in us all."[270]

which the Lord grants to those who rightly believe in Him, and love Him, and who know that "there is one Father, who is above all, and through all, and in us all."[160]

and the Son who obeys, and the Holy Spirit who gives understanding:[261]

For the Lord, through means of suffering, "ascending into the lofty place, led captivity captive, gave gifts to men,"[116]

What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," says the apostle.[818]

If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth; "[267]

who "descended into the lower parts of the earth," and who "ascended up above the heavens; "[114]

and also descends to the inner parts of the earth.[427]

was meant to indicate, that "He who descended was the same also who ascended."[415]

then manifestly what was said to Ahaz was said to the house of David, because it is written that the Saviour was born of the house of David according to the flesh; and this sign is said to be "in the depth or in the height," since "He that descended is the same also that ascended up far above all heavens, that He might fill all things."[62]

Then it remains that He must have descended, of whom the Apostle Paul says, "He who descended is the same who ascended above all the heavens, that He might fill all things,"[131]

"God gave to the Church, some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."[33]

And since the omnipotent God Himself "gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all attain to the unity of the faith, and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fulness of Christ; "[199]

your curiosity, in whatever seems to you to hang in doubt, or to be shrouded in obscurity. You have at hand, no doubt, some learned[151]

And writing to the Ephesians, he has unfolded in the clearest manner the point in question, speaking to the following effect: "Till we all attain to the unity of the faith, and of the knowledge of God, to a perfect man, to the measure of the stature of the fulness of Christ: that we be no longer children, tossed to and fro by every wind of doctrine, by the craft of men, by their cunning in stratagems of deceit; but, speaking the truth in love, may grow up to Him in all things,"[39]

from glory) till they grow into "a perfect man."[196]

Now, of what I may call the passionlessness which we attribute to the Gnostic (in which the perfection of the believer, "advancing by love, comes to a perfect man, to the measure of full stature,"[139]

And this is further confirmed by the language of the Apostle Paul: "Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fulness of Christ."[110]

For there is also one Son (or Servant) of God, by whom we too, receiving the regeneration through the Holy Spirit, desire to come all unto one perfect and heavenly man.[20]

according to what is said by Solomon, in a threefold way; so that even now the light of the disciples of Jesus shines before the rest of men, and after death before the resurrection, and after the resurrection "until all shall attain unto a full-grown man,"[18]

And the Apostle says, "Until we all attain unto a full-grown man, unto the measure of the stature of the fulness of Christ; "[153]

prosecuting a bootless task, which the apostle has called "cunning craftiness of men whereby they lie in wait to deceive."[93]

(as in an apologetic work directed against an alien from the faith, and for the sake of those who are still "children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive"[73]

) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining pan of the body-[namely, the body] of everyman who is found in life-when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands[373]

-this man will first of all "hold the head, from which the whole body is compacted and bound together, and, through means of every joint according to the measure of the ministration of each several part, maketh increase of the body to the edification of itself in love."[450]

This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit,[366]

Of this same thing to the Ephesians: "Be ye angry, and sin not. Let not the sun set upon your wrath."[418]

Wherefore the blessed apostle says: "I testify in the Lord, that ye walk no longer as the Gentiles walk, in the vanity of their mind; having their understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the hardness of their heart: who, being past feeling, have given themselves over to lasciviousness, to work all uncleanness and concupiscence."[105]

Branding, in fine, such as had denied themselves-Christians, to wit-on the score of having "delivered themselves up to the working of every impunity,"[204]

For sometimes while we are practising evil things we do not perceive it on account of the double-mindedness and unbelief that is in our breasts, and we are "darkened in our understanding"[150]

The offerings of the Lord will ye rob, and from His portion will ye steal; and before ye sacrifice to the Lord, ye will take the choicest parts, in despitefulness eating them with harlots. Amid excesses[24]

neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,[17]

"But ye have not so learned Christ; if so be that ye have heard Him,and have been taught by Him, as the truth is in Jesus: that ye put off, concerning the former conversation, the old man (not the hoary man, but him that is) corrupt according to deceitful lusts; and be renewed (not by dyeings and ornaments), but in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness."[28]

Renovamini autem spiritu mentis vestrae, et induatis novum hominem, qui creatus est secundum Deum in justitia et sanctitate veritatis,"[21]

For "to bring themselves into captivity," and to slay themselves, putting to death "the old man, who is through lusts corrupt," and raising the new man from death, "from the old conversation," by abandoning the passions, and becoming free of sin, both the Gospel and the apostle enjoin.[24]

-he means the flesh and blood to be understood in no other sense than the before-mentioned "image of the earthy; "and since this is reckoned to consist in "the old conversation,"[364]

Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old,"[62]

But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth."[449]

Let him that stole, steal no more; but rather let him labour, working that which is good" (and to work is to labour in seeking the truth; for it is accompanied with rational well-doing), "that ye may have to give to him that has need,"[207]

because He was made from the earth. Finally, Plato says that the human form[154]

for this is not expedient. And again he says, "Speak ye every man truth with his neighbour."[608]

Again he said to me, "Love the truth, and let nothing but truth proceed from your mouth,[1]

ye masters, treat your servants well, forbearing threatening: knowing that both their and your Lord is in heaven; and there is no respect of persons with Him."[202]

also belongs to Him, even because the apostle derived the mention of the captivity from the same prophets as suggested to him his precepts likewise: "Putting away lying," (says he, ) "speak every man truth with his neighbour; "[823]

Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice: but be ye kind one to another, tender-hearted, forgiving one another, even as God in Christ hath forgiven you."[304]

and, "Let not the sun go down upon your wrath."[70]

For he is choked by the vile spirit, and cannot attend on the Lord as he wishes, for anger pollutes him. For the Lord dwells in long-suffering, but the devil in anger.[3]

" For he intimated that it was necessary not only to efface the mark, but not to leave even a trace of anger; and that on its ceasing to boil, it was to be composed, and all memory of injury to be wiped out. "And let not the sun," says the Scripture, "go down upon your wrath."[68]

"Let not the sun go down upon your wrath."[826]

be angry, our anger must not be maintained beyond sunset, as the apostle admonishes.[78]

If "the sun go down over our wrath," we are in jeopardy:[126]

And (a right distinction it was); for John has here sanctioned it; in that there are some sins of daily committal, to which we all are liable: for who will be free from the accident of either being angry unjustly, and retaining his anger beyond sunset;[251]

And then he will work wonders, cleansing lepers, raising paralytics, expelling demons, proclaiming things remote just as things present, raising the dead, helping widows, defending orphans, loving all, reconciling in love men who contend, and saying to such, "Let not the sun go down upon your wrath; "[81]

in time. God has enjoined us not to let the sun go down upon our wrath,[144]

For if His anger had been altogether immortal, there would be no place after a fault for satisfaction or kind feeling, though He Himself commands men to be reconciled before the setting of the sun.[149]

He goes, then, to the empty, and finding a way of entrance, into them, he produces in them whatever he wishes, and they become his servants."[15]

For how can the absent be supported by you? By bearing with them? Well, he says that people must be supported, if anywhere they have committed a fault through the weakness of their faith, just as (he enjoins) that we should comfort the faint-hearted; he does not say, however, that they should be sent into exile. But when he urges us not to give place to evil,[35]

And when he says, "Neither give place to the devil,"[300]

-since both their weak sex and their age, still critical, ought to be bridled in all things and ruled by us, lest an occasion should be given to the devil who ensnares us, and desires to rage over us, to hurt them, since the apostle also says, "Do not give place to the devil."[8]

And let each of you put off the old man, and put on the new, and leave your former course of conduct and behaviour; and let those that steal steal no more, but let them live, labouring and working;[58]

And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks."[609]

This filthy speaking the apostle beats off, saying, "Let no corrupt communication proceed out of your mouth, but what is good."[122]

Also whist the apostle says: "Let no corrupt communication proceed from thy mouth, but that which is good to the edifying of faith, that it may minister grace unto the hearers."[5]

And be ye kind one to another, tender-hearted, forgiving one another, even as God in Christ hath forgiven you."[23]

How then can I live, since I have acted thus? "And he said to me, "Your feelings are indeed right and sound, for you ought as a servant of God to have walked in truth, and not to have joined an evil conscience with the spirit of truth, nor to have caused sadness to the holy and true Spirit."[5]

First, he acts wickedly because he grieves the Holy Spirit, which was given to man a cheerful Spirit. Secondly, Grieving the Holy Spirit,[7]

And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals.[6]

perturbation of mind, ought the exercise of prayer to be free, uttered from a spirit such as the Spirit unto whom it is sent. For a defiled spirit cannot be acknowledged by a holy Spirit,[79]

Not that I am specially entitled to exhort you; yet not only the trainers and overseers, but even the unskilled, nay, all who choose, without the slightest need for it, are wont to animate from afar by their cries the most accomplished gladiators, and from the mere throng of onlookers useful suggestions have sometimes come; first, then, O blessed, grieve not the Holy Spirit,[2]

Finally, the apostle warns us, and teaches, saying: "Grieve not the Holy Spirit of God, in whom ye are sealed unto the day of redemption. Let all bitterness, and anger, and wrath, and clamour, and blasphemy, be put away from you."[40]

Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you."[415]

I am afraid lest another temptation come upon thee worse than the first, and that thou withstand it not, but be cowardly. And Thecla said: Only give me the seal[18]

And he said to them: Offer for me prayer and supplication, that Christ may forgive me all the sins that I have committed against Him in all this long course of years. And, because they were in dread of the persecutors, they arose and gave him the seal of salvation,[18]

, when from the beginning "all anger" is forbidden us?[72]