Greek lab

" And that it is said, that we and the Greeks know the same God, though not in the same way, he will infer thus: "Neither worship as the Jews; for they, thinking that they only know God, do not know Him, adoring as they do angels and archangels, the month and the moon. And if the moon be not visible, they do not hold the Sabbath, which is called the first;[65]

-as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the shew-bread.[385]

And further, He did not restrain His disciples from plucking the ears of corn and rubbing them with their hands on the Sabbath-day,[428]

And therefore did the Lord say to those who were blaming His disciples because they plucked and ate the ears of corn, rubbing them in their hands, "Have ye not read this, what David did, when himself was an hungered; how he went into the house of God, and ate the shew-bread, and gave to those who were with him; which it is not lawful to eat, but for the priests alone? "[90]

He was called "Lord of the Sabbath,"[404]

example-is He therefore alien from the Creator? Then the Pharisees watch whether He would heal on the Sabbath-day,[393]

Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, "Is it lawful on the Sabbath-days to do good, or not? to save life, or to destroy it? "[401]

Surely to Sion He brings good tidings, and to Jerusalem peace and all blessings; He goes up into a mountain, and there spends a night in prayer,[423]

For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of our discipline, and the way of our example, frequently and watch-fully prayed, as we read in the Gospel: "He went out into a mountain to pray, and continued all night in prayer to God."[16]

years of age when He disputed with the teachers of the law, and by the election of the apostles, for of these there were twelve.[34]

apostles,[433]

Again, He changes the name of Simon to peter,[444]

"For there was," He says, "a rich man, who was clothed in purple and fine linen, and delighted himself with splendid feasts."[19]

"Blessed are the needy, because theirs is the kingdom of heaven."[485]

To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens,"[57]

"Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed;[58]

"Blessed are they that weep, for they shall laugh."[489]

How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: "[104]

Do you also rejoice when ye suffer such things, for ye shall be blessed in that day.[4]

Wherefore blessed are they who suffer the same things as the prophets, according to what was said by the Saviour, "For in the same manner did their fathers unto the prophets."[126]

And in His office of teacher this is what He has said to the rich: "Woe unto you that are rich, for ye have received your consolation; "[243]

which accompany riches; and it is because of these that woes are denounced on the rich, even in the Gospel. "Ye have received," says He, "your consolation; "[529]

He inflicts a woe also on "the full, because they shall hunger; on those too which laugh now, because they shall mourn."[544]

A time to weep, when it is the time of suffering; as when the Lord also says, "Verily I say unto you, that ye shall weep and lament."[33]

"Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets."[548]

What, then, are those teachings in which we are brought up? "I say unto you, Love your enemies; bless them that curse you; pray for them that persecute you; that ye may be the sons of your Father who is in heaven, who causes His sun to rise on the evil and the good, and sends rain on the just and the unjust."[35]

" And He says: "If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also."[195]

He bids us, therefore, show a kindly disposition to such a man. "Love your enemies," says He, "pray for them that curse you,"[243]

"But I say unto you which hear" (displaying here that old injunction, of the Creator: "Speak to the ears of those who lend them to you"[554]

"There is no thank unto you, if ye love them that love you; but there is thank unto you, if ye love your enemies and them that hate you; "[97]

But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you."[23]

upon the Pharisees and doctors of the law.[1097]

He must not receive a gift from a poor man; so that if he himself has afforded anything, it may be good, inasmuch as it is gratuitous. If any one reviles, he must answer him with a blessing;[132]

In the same manner it is written inn the Gospel: "Bless them that curse you."[13]

And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven."[27]

a comparison be instituted between us and them, [I would ask] which party shall seem to have received [their worldly goods] in the fairer manner? Will it be the [Jewish] people, [who took] from the Egyptians, who were at all points their debtors; or we, [who receive property] from the Romans and other nations, who are under no similar obligation to us? Yea, moreover, through their instrumentality the world is at peace, and we walk on the highways without fear, and sail where we will.[420]

and bids us, on the contrary, "to him who smiteth us on the one cheek, to offer the other also, and to give up our coat to him that taketh away our cloak."[561]

unless he be a man likewise to offer to one who takes away his coat his cloak as well?[78]

but that our Lord bade us offer the other cheek also to him who smote the one.[425]

If one take away thy cloak, give him also thy coat.[14]

And, "He that will sue thee at the law, and take away thy coat, let him have thy cloak also."[21]

which rather appeared to me to be very unjust, and I shall tell you how. He alleged that it was right to present to him who strikes you on the one cheek the other[15]

Thou shalt not hesitate to give, nor murmur when thou givest. "Give to every one that asketh thee,"[266]

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt."[24]

" Dicunt itaque ex iis quemdam, cum ad hostram virginem vultu formosam accessisset, dixisse: Scriptum est: "Da omni te petenti: "[20]

But better than this is the saying spoken by the Lord in another place, "Give to every one that asketh thee."[54]

This, however, is (the principle) of your good and simply beneficent god-to do a wrong to patience, to open the door to violence, to leave the righteous undefended, and the wicked unrestrained! "Give to every one that asketh of thee"[581]

trusted with divine! Let them know how to "ask" for salvation, that you may seem (at least) to have given "to him that asketh."[194]

the law and the apostle-if, notwithstanding, you care even about this-with what face do you request (the solemnizing of) a matrimony which is unlawful to those of whom you request it; of a monogamist bishop, of presbyters and deacons bound by the same solemn engagement, of widows whose Order you have in your own person refused? And they, plainly, will give husbands and wives as they would morsels of bread; for this is their rendering of "To every one who asketh thee thou shalt give!"[86]

for indeed thou art not able. 5. Give to every one that asketh thee, and ask it not back;[16]

For it is our duty to do good to all men, not fondly preferring one or another, whoever they be. For the Lord says: "Give to every one that asketh of thee."[8]

"And from him that taketh thy goods, require them not again."[22]

And in another place: "Of him that taketh away thy goods, ask them not again."[15]

Here is then a comprehensive precept, and an exhortation of life, all-embracing: "As ye would that men should do unto you, do ye likewise to, them."[176]

So that, whatever was the ampler scope of His teaching, He received it all in His heritage of the nations. "And as ye would that men should do to you, do ye also to them likewise."[597]

And, "As ye would that men should do to you, do ye likewise so to, them."[65]

and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do.[6]

the Father with the Son, what is the Spirit, what is the unity of these three, the Spirit, the Son, the Father, and their distinction in unity; and who know that the life for which we look is far better than can be described in words, provided we arrive at it pure from all wrong-doing; who, moreover, carry our benevolence to such an extent, that we not only love our friends ("for if ye love them," He says, "that love you, and lend to them that lend to you, what reward will ye have? "[39]

In the Gospel according to Luke: "If ye love those who love you, what thank have ye? For even sinners love those who love them."[622]

" What is the meaning of "suitable? " Assuredly those who are able to restore and give back the favour.[88]

, if ye love them that love you? Do not also the Gentiles do the same?[9]

"Love your enemies; for what thanks is it if ye love those that love you? for even the Gentiles do the same."[15]

For, whenever they hear from us that God saith, "No thank have ye, if ye love them which love you, but ye have thank, if ye love your enemies and them which hate you "[66]

And now, on the subject of a loan, when He asks, "And if ye lend to them of whom ye hope to receive, what thank have ye? "[611]

Now, that the God and Father of our Lord Jesus is good, the Word Himself will again avouch: "For He is kind to the unthankful and the evil; "and further, when He says," Be merciful, as your Father is merciful."[167]

"Because," says He, "He is kind unto the unthankful and to the evil."[629]

it; and remedies will be more effective on their first application than when outworn. No doubt the Lord is "kind" to "the unthankful,"[117]

This, he asserts, is that which has been written: "I said, Ye are gods, and all children of the highest; "[64]

For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you."[64]

be merciful, that ye may obtain mercy;[18]

But seek ye the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man."[25]

For the law calls assimilation following; and such a following to the utmost of its power assimilates. "Be," says the Lord, "merciful and pitiful, as your heavenly Father is pitiful."[226]

Compassion also does He teach: "Be ye merciful," says He, "as your Father also that had mercy upon you."[635]

the image of God; and in him are manifestly to be discovered traces of the divine image, not by any appearance of the bodily frame, which is corruptible, but by mental wisdom, by justice, moderation, virtue, wisdom, discipline; in fine, by the whole band of virtues, which are innate in the essence of God, and which may enter into man by diligence and imitation of God; as the Lord also intimates in the Gospel, when He says, "Be ye therefore merciful, as your Father also is merciful; "[66]

and the Lord in His Gospel says, "Be ye merciful, as your Father also had mercy upon you; "[24]

forgive, and it shall be forgiven unto you;[17]

"Judge not, then, that ye be not judged. With what measure ye mete, it shall be measured to you again;[59]

wever, it be now some other being which teaches mercy, on the ground of his own mercifulness, how happens it that he has been wanting in mercy to me for so vast an age? "Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given unto you: good measure, pressed down, and running over, shall men give into your bosom. For with the same measure that ye measure withal, it shall be measured to you again."[639]

For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing-that is, every guilt, however small: corresponds with our profession that "we also remit to our debtors; "indeed elsewhere, too, in conformity with this Form of Prayer, He saith, "Remit, and it shall be remitted you."[54]

unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you "remit, and remission shall be granted" you[124]

Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you."[40]

In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned."[532]

For the Lord says: "With what judgment ye judge, ye shall be judged; and as you condemn, you shall be condemned."[202]

with what measure ye mete, it shall be measured to you again;[19]

and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them.[22]

Let the Marcionites therefore make their choice: Will it not be just the same inconsistency to desert the prescription of their master, as to have Christ teaching in the interest of men or of the Creator? But "a blind man will lead a blind man into the ditch."[642]

n up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master."[270]

because he wished even in this respect to rival God, that he might succeed, by the poison of his doctrines, in doing himself what the Lord said could not be done-making "the disciples above their Master."[369]

Some persons believe Marcion. But "the disciple is not above his master."[643]

Let him therefore rejoice in the imitation of his Master, since is it thus ordained: "Let every one be perfect, as his Master is."[17]

Since the great body of (the heretics) do not employ the counsel of the Lord, by having the beam in the eye,[4]

For the saying, "It is not a good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit,"[116]

in order that they may be able to establish and settle their threefold theory, or "trinity," in all its characteristics as to the several natures, because "a good tree cannot produce evil fruit, nor a corrupt tree good fruit; and nobody gathers figs of thorns, nor grapes of brambles."[169]

" For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits."[19]

To those who indeed talk of the bishop, but do all things without him, will He who is the true and first Bishop, and the only High Priest by nature, declare, "Why call ye Me Lord, and do not the things which I say? "[32]

And, "Why call ye me, Lord, Lord, and do not the things which I say? "[603]

In like manner, too, those are unclean which have the double hoof but do not ruminate: this is plainly an indication of all heretics, and of those who do not meditate on the words of God, neither are adorned with works of righteousness; to whom also the Lord says, "Why call ye Me Lord, Lord, and do not the things which I say to you? "[56]

"Why call ye me Lord, Lord," He says, "and do not the things which I say? "[61]

For these point out the heretics, who indeed go upon the name of the Father and the Son, but are incapable of triturating and grinding down the clear declaration of the oracles, and who, besides, perform the works of righteousness coarsely and not with precision, if they perform them at all. To such the Lord says, "Why will ye call me Lord, Lord, and do not the things which I say? "[190]

And "Why call ye Me Lord, Lord, and do not the things which I say? "[43]

that said, "Why callest thou me Lord, Lord? "[650]