Greek lab

I have become acquainted with your greatly-desired name in God, which ye have acquired by the habit of righteousness, according to the faith and love in Christ Jesus our Saviour. Being the followers[12]

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]

Fornicatio autem, et omnis immunditia, vel avaritia, ne nominetur quidem in vobis, sicut decet sanctos, et turpitudo, et stultiloquium."[22]

and learning the precept, "Be ye followers of God,"[331]

And be not drunk with wine, wherein is excess; but be filled with the Holy Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your hearts to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ, submitting yourselves one to another in the fear of Christ."[24]

For, on hearing that I came bound from Syria for the sake of Christ, our common hope, trusting through your prayers to be permitted to fight with beasts at Rome, that so by martyrdom I may indeed become the disciple of Him "who gave Himself for us, an offering and a sacrifice to God,"[14]

Let drunkenness, anger, envy, reviling, clamour, and blasphemy "be not so much as named among you."[42]

Impudicorum vero verborum, et turpium figurarum, meretriciorumque osculomm, et hujusmodi lasciviarum nomina ne sunt quidem memoranda, beatum sequentibus Apostolum, qui aperte dicit: "Fornicatio autem et omnis immunditia, vel plura habendi cupiditas, ne nominetur quidem in vobis, sicut decet saneros."[204]

Again: "But let fornication and every impurity not be even named among you, as becometh saints,"[207]

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]

For as, in the New Testament, that faith of men [to be placed] in God has been increased, receiving in addition [to what was already revealed] the Son of God, that man too might be a partaker of God; so is also our walk in life required to be more circumspect, when we are directed not merely to abstain from evil actions, but even from evil thoughts, and from idle words, and empty talk, and scurrilous-language:[404]

Whence I admire the apostle, who, in reference to this, exhorts us not to utter "scurrilous nor unsuitable words."[136]

Let all the lust of avarice be put from you, which serves the cause of idolatry rather than the religion of Christ.[6]

"For know this well," says the apostle, "that no fornicator, or unclean person, or covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God."[48]

Etenim docens Apostolus meditari vel ipsa voce esse castos, scribit: "Hoc enim scitote, quod omnis fornicator," et caetera, usque ad illud: "Magis autem arguite."[23]

.[70]

Neither let the new heretics flatter themselves in this, that they say that they do not communicate with idolaters; although among them there are both adulterers and fraudulent persons, who are held guilty of the crime of idolatry, according to the saying of the apostle: "For know this with understanding, that no whoremonger, nor unclean person, nor covetous man, whose guilt is that of idolatry, hath any inheritance in the kingdom of Christ and of God."[55]

And again does the apostle say, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the sons of mistrust. Be not ye therefore par-takers with them."[396]

And again he says, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them."[14]

Church, that they may be received there where once they were, and may return to Christ from whom they have departed, and not listen to those who deceive them with a fallacious and deadly seduction; since it is written, "Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience; be not ye therefore partakers with them."[12]

And again he says, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them."[63]

Moreover, too, the apostle, giving good advice, thus exhorts us, saying, "Let no one deceive you with vain words: for because of these things the wrath of God cometh upon the children of disobedience. Be not partakers with them."[72]

For, if a person be only called a believer in name, whilst he is not such in works, he cannot possibly be a believer. "Let no one," therefore, "lead you astray with the empty words of error."[14]

Again to the Ephesians: "Be not, then, partners with them: for ye were at one time darkness."[223]

This is the eternal adjustment of the vision, which is able to see the eternal light, since like loves like; and that which is holy, loves that from which holiness proceeds, which has appropriately been termed light. "Once ye were darkness, now are ye light in the Lord."[56]

And if so, the apostle too was in error when he said in his epistle, "Ye were at one time darkness, (but now are ye light in the Lord: )"[171]

also some professions liable to the charge of idolatry. Of astrologers there should be no speaking even;[46]

"Have no fellowship with the unfruitful works of darkness; "[827]

What, moreover, used (the Spirit) to teach? That there must be no communicating with the works of darkness.[266]

But what do we understand "the sense of the flesh" and "the life of the flesh" (to mean), except whatever "it shames (one) to pronounce? "[201]

Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light."[121]

Praise and declare to me Thy Father God; Thy utterances save; Thy hymn teaches[159]

And concerning these, he says, the Scripture speaks: "Awake thou that sleepest, and arise, and Christ will give thee light."[53]

And the prophet says, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."[165]

Precisely in this way, then, the law of Moses served as a sort of guardian to the people, like the tamp, until the true Sun, who is our Saviour, should arise, even as the apostle also says to us: "And Christ shall give thee light."[501]

See that ye walk circumspectly, because the days are evil."[42]

and let us "not be as the foolish, but as the wise,"[27]

he does not offer the suggestion that we should take to our heels, he only teaches that passion should be kept under restraint; and if he says that the time must be redeemed, because the days are evil,[36]

and from those evil days concerning which Paul said: "Redeeming the time, because the days are evil."[273]

(The apostle says further: ) "Be not drunk with wine, wherein is excess,"[831]

For the Scripture does not say, Do not drink wine; but what says it? "Drink not wine to drunkenness; "and again, "Thorns spring up in the hand of the drunkard."[198]

For the psalm is a melodious and sober blessing. The apostle calls the psalm "a spiritual song."[107]

The command, to "sing to the Lord with psalms and hymns,"[834]

Alms (are given) without (danger of ensuing) torment; sacrifices (attended) without scruple; daily diligence (discharged) without impediment: (there is) no stealthy signing, no trembling greeting, no mute benediction. Between the two echo psalms and hymns;[64]

Moreover, ye were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it,[5]

So also ought men to love their wives as their own bodies: he that loveth his wife loveth himself. For no man ever yet hated his own flesh."[96]

to perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God;[27]

Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs. But he declares that "wives ought to be in subjection to their husbands: "[836]

Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Savour.[88]

Pray tell me, Marcion, does your god build up the authority of his law on the work of the Creator? This, however, is a comparative trifle; for he actually derives from the same source the condition of his Christ and his Church; for he says: "even as Christ is the head of the Church; "[838]

Again: Christ is the head of the Church."[22]

In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church.[30]

and again, in like manner: "He who loveth his wife, loveth his own flesh, even as Christ loved the Church."[839]

But if regeneration is in the washing, that is, in baptism, how can heresy, which is not the spouse of Christ, generate sons to God by Christ? For it is the Church alone which, conjoined and united with Christ, spiritually bears sons; as the same apostle again says, "Christ loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of water."[14]

of water by the Word,"[37]

For the tower was founder on the word of the almighty and glorious Name and it is kept together by the invisible power of the Lord."[15]

the laver-"but (that) she may be holy and without reproach; "[226]

Sprinkled, by speaking.[227]

Moreover, too, the Apostle Paul, more openly and clearly still manifesting this same thing, writes to the Ephesians, and says, "Christ loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water."[8]

and slept in the trance of His passion, and willingly suffered death for her, that He might present the Church to Himself glorious and blameless, having cleansed her by the laver,[23]

And then the Son of God will be exceeding glad, and shall rejoice over them, because He has received His people pure."[35]

For this Church is the daughter of the Highest, which has been in travail of you by the word of grace, and has "formed Christ in you," of whom you are made partakers, and thereby become His holy and chosen members, "not having spot or wrinkle, or any such thing; but as being holy and unspotted in the faith, ye are complete in Him, after the image of God that created you."[272]

is a gate of Hades, we shall apprehend that the soul, which has "spot or wrinkle or any such thing,"[83]

Yet he adds, and says: "Because he who loves his wife, loves himself. For no one hates his own flesh; but nourishes and cherishes it, even as Christ the Church."[7]

For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the Church."[4]

How much honour is given to the flesh in the name of the church! "No man," says the apostle, "ever yet hated his own flesh" (except, of course, Marcion alone), "but nourisheth and cherisheth it, even as the Lord doth the Church."[840]

from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?-even as the blessed Paul declares in his Epistle to the Ephesians, that "we are members of His body, of His flesh, and of His bones."[15]

For, inasmuch as Adam straightway predicted that "great mystery of Christ and the church,"[79]

and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church.[65]

one discipline, one and the same service? Both (are) brethren, both fellow servants, no difference of spirit or of flesh; nay, (they are) truly "two in one flesh."[62]

if, however, (it take place) a second time, or oftener, immediately (the flesh) ceases to be "one," and there will not be "two (joined) into one flesh," but plainly one rib (divided) into more. But when the apostle interprets, "The two shall be (joined) into one flesh"[26]

And in another passage the same Paul says: "For it is written, For this cause shall a man leave his father and mother and shall be joined to his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church."[231]

For when the Apostle Paul says, "For this cause shall a man leave his father and mother, and shall cleave unto his wife; and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church; "[2]

For thus will it be most certainly agreed that the Church is formed out of His bones and flesh; and it was for this cause that the Word, leaving His Father in heaven, came down to be "joined to His wife; "[22]

for the Scripture saith, "God made man, male and female."[103]

They declare also that Paul has referred to the conjunctions within the Pleroma, showing them forth by means of one; for, when writing of the conjugal union in this life, he expressed himself thus: "This is a great mystery, but I speak concerning Christ and the Church."[117]

What had he that was spiritual? Is it because he prophetically declared "the great mystery of Christ and the church? "[165]

in the estimation of the apostle, although they are so vilely esteemed by the heretics. "But I am speaking," says he, "of Christ and the Church."[847]

However, even (Adam) himself at that time, reverting to the condition of a Psychic after the spiritual ecstasy in which he had prophetically interpreted that "great sacrament"[19]

Yet, while everything else seems rightly spoken, one thing, my friend, distresses and troubles me, considering that that wise and most spiritual man-I mean Paul-would not vainly refer to Christ and the Church the union of the first man and woman,[2]