Greek lab

"[73]

And the child, though heir, differeth nothing from a servant, till the time appointed of the father."[135]

Every soul, therefore, which comes to childhood, and is on the way to full growth, until the fulness of time is at hand, needs a tutor and stewards and guardians, in order that, after all these things, he who formerly differed nothing from a bond-servant, though he is lord of all,[41]

For though the little one even be an heir, yet as being a child he differs nothing from a servant when he is a child,[161]

For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles[4]

And in saying this he pronounces on them as Gentiles, because they were under the elements of the world,[117]

As long then as the former time[46]

The Apostle Paul, moreover, in the Epistle to the Galatians, declares plainly, "God sent His Son, made of a woman."[432]

This fact is exhibited in a still clearer light in the same Epistle, where he thus speaks: "But when the fulness of time was come, God sent forth His Son, made of a woman."[182]

Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, "When the fulness of the time was come, God sent forth His Son; "[363]

when he says, "God sent forth His Son, made of a woman."[279]

,"[23]

Also Paul to the Galatians: "But when the fulness of the time was come, God sent His Son, horn of a woman."[183]

How shall we get rid of these many words of the apostle, so important and so precise, which are expressed in terms like the following: "But when the good pleasure of God was with us, He sent His Son, made of a woman; "[598]

But when He says, "As the years draw nigh, thou shalt be recognised," He means, as has been said before, that glorious recognition of our Saviour, God in the flesh, who is otherwise invisible to mortal eye; as somewhere Paul, that great interpreter of sacred mysteries, says: "But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons."[35]

but, when we have become perfected, and have passed through the stage of being subject to nursing-fathers and nursing-mothers and guardians and stewards,[167]

and "that we might receive the adoption of sons,"[146]

That we may have, therefore the assurance that we are the children of God, "He hath sent forth His Spirit into our hearts, crying, Abba, Father."[148]

Father."[35]

See how He has admitted those to be children who are under fear and sins; but has conferred manhood on those who are under faith, by calling them sons, in contradistinction from the children that are under the law: "For thou art no more a servant," he says, "but a son; and if a son, then an heir through God."[74]

and "those which are not gods,"[45]

And the Apostle Paul also, saying, "For though ye have served them which are no gods; ye now know God, or rather, are known of God,"[44]

For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: "Remember the day of the sabbaths, to sanctify it: every servile work ye shall not do therein, except what pertaineth unto life."[62]

He did not therefore seek, by any depreciation of the mundane elements, to turn them away from their god, although, when he said just before, "Howbeit, then, ye serve them which by nature are no gods,"[151]

by whose blood ye were redeemed; by whom ye have known God, or rather have been known by Him;[5]

Let the philosophers, then, own as their teachers the Persians, or the Sauromatae, or the Magi, from whom they have learned the impious doctrine of regarding as divine certain first principles, being ignorant of the great First Cause, the Maker of all things, and Creator of those very first principles, the unbeginning God, but reverencing "these weak and beggarly elements,"[64]

ten other ¦ons after them spring, and then the twelve others arise with their wonderful names, to complete the mere story of the thirty ¦ons. The same apostle, when disapproving of those who are "in bondage to elements,"[355]

Now, from whom comes this grace, but from Him who proclaimed the promise thereof? Who is (our) Father, but He who is also our Maker? Therefore, after such affluence (of grace), they should not have returned "to weak and beggarly elements."[150]

But to you, the converted of the Gentiles, is the kingdom given, because you, who knew not God, have believed by preaching, and "have known Him, or rather are known of Him,"[132]

of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,-how is it not a subject of ridicule? And as to their observing months and days,[14]

," even the rudiments of the law: "Ye observe days, and months, and times, and years"[153]

Being, therefore, observers of "seasons" for these things, and of "days, and months, and years,"[97]

That therefore seems to me a most noble saying of Paul, "Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain."[43]

Accordingly some one well instructed in the doctrines taught by Moses, finding fault with the people for their sins, called them sons of the new moons and the sabbaths.[65]

O trumpet of peace to the soul that is at war! O weapon that puttest to flight terrible passions! O instruction that quenches the innate fire of the soul! The Word exercises an influence which does not make poets: it does not equip philosophers nor skilled orators, but by its instruction it makes mortals immortal, mortals gods; and from the earth transports them to the realms above Olympus. Come, be taught; become as I am, for I, too, was as ye are.[558]

And if, for the present, certain of our brethren seem to be made sorry by us, let us nevertheless remain in our wholesome persuasion, knowing that an apostle also has said, "Am I therefore become your enemy because I tell you the truth? "[14]

Quare Paulus quoque scribens ad Galatas, dicit: "Filioli mei, quos iterum parturio, donec formetur in vobis Christus."[187]

and "Ye are my children, of whom I travail again in birth."[361]

"travailing in birth with them until Christ should be formed in them; "[101]

From the free woman,[118]

For he says, "My little children, of whom I travail in birth again until Christ be formed in you; "[32]

receive the features, and the image, and the manliness of Christ, the likeness of the form of the Word being stamped upon them, and begotten in them by a true knowledge and faith, so that in each one Christ is spiritually born. And, therefore, the Church swells and travails in birth until Christ is formed in us,[23]

Images prophesy: statutes govern. What that digamy of Abraham portends, the same apostle fully teaches,[37]

Now, how should they have abandoned the law of their fathers, who are in the habit of rebuking those who do not listen to its commands, saying, "Tell me, ye who read the law, do ye not hear the law? For it is written, that Abraham had two sons; "and so on, down to the place, "which things are an allegory,"[8]

Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar."[217]

like and equal light over all, how much more does Christ, who is the true sun and the true day, bestow in His Church the light of eternal life with the like equality! Of which equality we see the sacrament celebrated in Exodus, when the manna flowed down from heaven, and, prefiguring the things to come, showed forth the nourishment of the heavenly bread and the food of the coming Christ. For there, without distinction either of sex or of age, an omer was collected equally by each one.[33]

teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course;[64]

Now the father of the human race is the Word of God, as Moses points out when he says, "Is not He thy father who hath obtained thee [by generation], and formed thee, and created thee?[437]

Here you will inquire if the scribe of the Gospel be as the scribe of the law, and if the former deals with the Gospel, as the latter with the law, reading and hearing and telling "those things which contain an allegory,"[67]

which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, "is the mother of us all."[23]

And the apostle, too, writing to the Galatians, says in like manner, "But the Jerusalem which is above is free, which is the mother of us all."[324]

which the apostle also calls "our mother from above; "[356]

I find it was in their foresight of all this, that the heavenly intelligences gazed with admiration on "the Jerusalem which is above,"[716]

"If ye hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness," that is, from earthly intercourse to the Jerusalem above, which is the mother of the living;[65]

through "the Jerusalem above"?[37]

And corresponding, I think, "to the Jerusalem above, which is free, the mother"[173]

and in what sense He says that "more are the children of her that was desolate, than of her who possessed a husband."[143]

And the Phrygians style him, he says, "very fruitful" likewise, "because," says he, "more numerous are the children of the desolate one, than those of her which hath an husband; "[111]

"Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for she that is desolate hath many more children than she that hath an husband."[10]

might be among the Gentiles; and, on account of it, "the children of the desolate one," who had not been instructed either in the law or the prophets, "might be more than of her who has the husband,"[169]

As Paul does also testify, saying that we are children of Abraham because of the similarity of our faith, and the promise of inheritance.[77]

Thus also the apostle says in the Epistle to the Galatians: "But ye, brethren, as Isaac was, are the children of the promise."[280]

Philosophers, then, are children, unless they have been made men by Christ. "For if the son of the bond woman shall not be heir with the son of the free,"[136]

Nay, rather banish quite away from your "free"[65]