Greek lab

Now it is manifest that these things were said to the disciples from that which is prefixed to His words, "And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; "[33]

Again, elsewhere it is written, "And seeing the multitudes, He went up into the mountain, and when He had sat down His disciples came unto Him; "[116]

to lead a philosophic life. But, on the other hand, it blesses "the poor; "[51]

In the same way spiritual poverty is blessed. Wherefore also Matthew added, "Blessed are the poor."[19]

For whom but the patient has the Lord called happy, in saying, "Blessed are the poor in spirit, for theirs is the kingdom of the heavens? "[113]

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]

Blessed therefore are the poor, because, He says, the kingdom of heaven is theirs who have the soul only treasured up.[51]

and, "Blessed are the poor in spirit, for they shall inherit the kingdom of heaven; "[32]

whereas Jesus calls the poor blessed.[466]

" And the Lord does not profess to give the same honours to all; but to some He promises that they shall be numbered in the kingdom of heaven, to others the inheritance of the earth, and to others to see the Father.[10]

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

Thus he may worship idols, or be a blasphemer or fornicator, or he may live indiscriminately, or perjure himself, or lie, or live the life of an unbeliever. But our teacher pronounced the faithful poor blessed;[29]

But if it be likened to such a king, and one who has done such things, who must we say that it is but the Son of God? For He is the King of the heavens, and as He is absolute Wisdom and absolute Righteousness and absolute Truth, is He not so also absolute Kingdom? But it is not a kingdom of any of those below, nor of a part of those above, but of all the things above, which were called heavens. But if you enquire into the meaning of the words, "Theirs is the kingdom of heaven,"[43]

Conquer ye their harsh temper by gentleness, their passion by meekness. For "blessed are the meek ; "[75]

" He adds further: "And they reach abodes fairer than those, which it is not easy, nor is there sufficient time now to describe." Whence with reason, "blessed are they that mourn: for they shall be comforted; "[49]

Well, who is humble, except he be patient? For no one can abase himself without patience, in the first instance, to bear the act of abasement. "Blessed," saith He, "are the weepers and mourners."[114]

Whence the Lord in the Gospel calls those that mourn, blessed; because he who mourns calls forth mercy.[46]

Concerning this same thing in the Gospel according to Matthew: "Blessed are they that mourn, for they shall be comforted."[408]

This, therefore, the Word of God was made, recapitulating in Himself His own handiwork; and on this account does He confess Himself the Son of man, and blesses "the meek, because they shall inherit the earth."[431]

For God is true and faithful; and on this account He said, "Blessed are the meek, for they shall inherit the earth."[283]

" And because He brought all things to bear on the discipline of the soul, He said, "Blessed are the meek: for they shall inherit the earth."[46]

Who, without patience, is tolerant of such unhappinesses? And so to such, "consolation" and "laughter" are promised. "Blessed are the gentle: "[115]

ension and their chastisement for the offences which they have undergone by way of purgation, may, after having fulfilled and discharged every obligation, deserve a habitation in that land; while those who have been obedient to the word of God, and have henceforth by their obedience shown themselves capable of wisdom, are said to deserve the kingdom of that heaven or heavens; and thus the prediction is more worthily fulfilled, "Blessed are the meek, for they shall inherit the earth; "[31]

On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth."[394]

My child, be not a murmurer, since it leadeth the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. 7. But be thou meek, since the meek shall inherit the earth.[37]

In like manner it is in the Gospel also: "Blessed are the meek: for they shall inherit the earth."[9]

since "the meek shall inherit the earth."[67]

And I said: My lord, what is this? And he said to me: This is the land of the meek. Knowest thou not that it is written, Blessed are the meek, for they shall inherit the earth?[21]

How? "In spirit." And again, "Blessed are they that hunger and thirst after the righteousness of God."[20]

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]

They add, moreover, that declaration, in which the Saviour calls those blessed who now hunger and thirst,[189]

And let it disturb no one, that when the divine Scrip-lure speaks of baptism, it says that we thirst and drink, since the Lord also in the Gospel says, "Blessed are they which do hunger and thirst after righteousness; "[18]

Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied."[353]

And He[52]

Also in the same place: "Blessed are the merciful: for they shall obtain mercy."[354]

Let him also be merciful; for again it is said: "Blessed are the merciful: for they shall obtain mercy."[10]

He that forbade hatred, now pronounces him blessed that loves his enemies.[141]

Be merciful; for "blessed are the merciful: for they shall obtain mercy."[69]

blessed are they that have kept the baptism, for they shall rest beside the Father and the Son: blessed are the merciful, for they shall obtain mercy,[9]

not being able to give an answer. And again there came a voice to it: He who has shown mercy will have mercy shown to him;[15]

The prophets, then, indicated beforehand that God should be seen by men; as the Lord also says, "Blessed are the pure in heart, for they shall see God."[279]

But when the only good Father visits it, it is sanctified, and gleams with light. And he who possesses such a heart is so blessed, that "he shall see God."[243]

And since there are two paths of reaching the perfection of salvation, works and knowledge, He called the"pure in heart blessed, for they shall see God."[54]

For it is evident that no one during the period of life has been able to apprehend God clearly. But" the pure in heart shall see God,"[17]

e gods are allotted by distribution, reckoned holy among the holy, transferred entire from among the entire, reaching places better than the better places, embracing the divine vision not in mirrors or by means of mirrors, but in the transcendently clear and absolutely pure insatiable vision which is the privilege of intensely loving souls, holding festival through endless ages, remain honoured with the indentity of all excellence. Such is the vision attainable by "the pure in heart."[21]

Here, if any one lay before us the passage where it is said, "Blessed are the pure in heart, for they shall see God,"[21]

For, according to the declaration of our Jesus, "Blessed are the pure in heart, for they shall see God."[19]

" We also hold that it is a hard matter to see the Creator and Father of the universe; but it is possible to see Him in the way thus referred to, "Blessed are the pure in heart, for they shall see God; "[99]

that henceforth, as though nothing had been either done or said, all things on both sides being forgiven, they would now exhibit to God a heart clean and pure, following the evangelical word which says, "Blessed are the pure in heart, for they shall see God."[6]

Also in the Gospel according to Matthew: "Blessed are they of a pure heart, for they shall see God."[733]

But if Christ Himself had been the Father, why did He promise as future, a reward which He had already granted and given? For that He says, "Blessed are they of a pure heart, for they shall see God,"[242]

Listen also to what Scripture has to say on this subject: "Blessed are the pure in heart, for they shall see God? "[483]

Gregorion. Certainly, For these[13]

Let him also be one of a good conscience, purified from all evil, and wickedness, and unrighteousness; for it is said again: "Blessed are the pure in heart: for they shall see God."[12]

Understand, therefore, that the way is this course of our life; the travellers are those who do good works; the gate is the true Prophet, of whom we speak; the city is the kingdom in which dwells the Almighty Father, whom only those can see who are of pure heart.[18]

You said now that God is visible to no one; but when that heaven shall be dissolved, and that superior condition of the heavenly kingdom shall shine forth, then those who are pure in heart[13]

perceives, moves, energizes, acts on every side. But He has the most beautiful shape on account of man, that the pure in heart[19]

And Paul having gone into the house of Onesiphorus, there was great joy, and bending of knees, and breaking of bread, and the word of God about self-control and the resurrection; Paul saying: Blessed are the pure in heart, for they shall see God:[4]

The true God and man, therefore, hath not given Himself out to be known, except to those who are pure in heart,[9]

Of the good, however, the Truth says in His own person, "Blessed are the pure in heart, for they shall see God."[3]

And nutriment is received both by bread and by words. And truly "blessed are the peace-makers,"[15]

"Blessed, then, are the peacemakers,"[55]

" But do you see yourself overcome and overthrown by it? Leave it, throw it away, hate, renounce, flee. "Even if thy right eye offend thee," quickly "cut it out."[31]

For which reason the "peace-making"[147]

under this term, surely, the impatient cannot possibly be classed. Again, when He marks "the peacemakers"[116]

these will it be thy duty so to be, for "blessed are the peacemakers; "[47]

If we are fellow-heirs with Christ, let us abide in the peace of Christ; if we are sons of God, we ought to be peacemakers. "Blessed," says He, "are the peacemakers; for they shall be called the sons of God."[67]

Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God."[376]

Draw by your instruction those who are angry to friendship, and those who are at variance to agreement. For the Lord says: "Blessed are the peacemakers, for they shall be called the children of God."[216]

.... "[2]

Rejoice, and be exceeding glad: for so did their fathers persecute the prophets which were before you."[5]

When, however, He says, "Rejoice and exult, as often as they shall curse and persecute you; for very great is your reward in heaven,"[117]

But if any one be maliciously prosecuted by the heathen, because he will not still go along with them to the same excess of riot, let him know that such a one is blessed of God, according as our Lord says in the Gospel: "Blessed are ye when men shall reproach you, or persecute you, or say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for your reward is great in heaven."[45]

Rejoice, and be exceeding glad, because your reward is great in heaven: for so persecuted they the prophets which were before us."[6]

Thus, too, [she passes through an experience] similar to that of the ancient prophets, as the Lord declares, "For so persecuted they the prophets who were before you; "[493]

Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt"[80]

which appertain to the human race, indicating that the Church also, which is the salt of the earth,[443]

For if it is proper mystically "in the closet" to pray to God, it will follow that we are also to greet mystically our neighbour, whom we are commanded to love second similarly to God, within doors, "redeeming the time." "For we are the salt of the earth."[158]

Wherefore it was not said to all, "Ye are the salt of the earth."[95]

There are, besides, some, the elect of the elect, and so much more or less distinguished by drawing themselves, like ships to the strand, out of the surge of the world and bringing themselves to safety; not wishing to seem holy, and ashamed if one call them so; hiding in the depth of their mind the ineffable mysteries, and disdaining to let their nobleness be seen in the world; whom the Word calls "the light of the world, and the salt of the earth."[64]

and society is held together as long as the salt is uncorrupted: for "if the salt have lost its savour, it is neither fit for the land nor for the dunghill; but it shall be cast out, and trodden under foot of men. He that hath ears, let him hear"[130]

1. Since the Lord warns us, saying, "Ye are the salt of the earth,"[3]

But if the salt have lost his savour, in what shall it be salted? It is good for nothing, but to be cast out abroad, and to be trodden under foot of men."[751]

said: Since the Lord in His Gospel said, "Ye are the salt of the earth: but if the salt should have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out of doors, and to be trodden under foot of men."[24]

Now the whole spiritual meditation of the Scriptures is given to us as salt which stings in order to benefit, and which disinfects, without which it is impossible for a soul, by means of reason, to be brought to the Almighty; for "ye are the salt of the earth,"[8]

But He is the Creator, who does also through Christ prepare lights in the world, [namely] those who believe from among the Gentiles. And He says, "Ye are the light of the world; "[78]

are a light of the world,[124]

Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain;[132]

to ascend above all created things, and to hope for the enjoyment of the most glorious rewards with God on account of their virtuous lives, and who had heard the words, "Ye are the light of I the world,"[33]

Our earnest desire then is both to see for ourselves, and to be leaders of the blind, to bring them to the Word of God, that He may take away from their minds the blindness of ignorance. And if our actions are worthy of Him who taught His disciples, "Ye are the light of the world,"[133]

faithful workmen; workmen who shall be "the light of the world; "[132]

while it is day; the night cometh when no man can work. As long as I am in the world, I am the light of the world." Then He says to His disciples,[124]

and is said to be the light of the world. "You," he says,[178]

"No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast."[28]

He used Himself to tell them that a candle was not usually "pushed away under a bushel, but placed on a candlestick," in order to "give light to all who are in the house."[283]

if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel,[133]

And (he affirms) that such stands not only in the most hallowed temples chief of idols, but that also, for the information of all, it is as it were a light not set under a bushel, but upon a candlestick, proclaiming its message upon the housetops,[47]

That God is the Creator of the world is accepted even by those very persons who in many ways speak against Him, and yet acknowledge Him, styling Him the Creator, and an angel, not to mention that all the Scriptures call out [to the same effect], and the Lord teaches us of this Father[41]

For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven."[599]

Quid vero? an nescitis, viri egregii (loquor enim tanquam praesentibus), quod cure praeceptis, quae se recte habent, pugnantes, propriae saluti resistis? Non enim ea, quae sunt utiliter edicta, sed vos ipsos evertitis. Et Dominus: "Luceant" quidera, inquit, "bona vestra opera: "[32]

"Let thy works shine,"[259]

But "let your works shine," saith He;[114]

For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? "[131]

and, "Let your light so shine before men, that they, seeing your good works, may glorify your Father who is in heaven,"[34]

so on the other hand those are dear to God through whose conformity to discipline the name of God is declared with a testimony of praise, as it is written, the Lord Himself forewarning and saying, "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven."[6]

Also in the same place: "Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven."[550]

For in old times some former princes thought us malevolent and filled with all manner of crime; but now, seeing your good works, they should not be able to avoid glorifying Christ Himself.[5]

Now the oil represents wisdom and righteousness; for while the soul rains down unsparingly, and pours forth these things upon the body, the light of virtue is kindled unquenchably, making its good actions to shine before men, so that our Father which is in heaven may be glorified.[8]

that they may arise and go forth from the darkness by the light of the good works of the fear of God, "that they may see our good works and glorify our Father who is in heaven."[12]

To them the light of the saints will shine. Here, perhaps, we have the key to the meaning of that verse:[50]

For whom will they shine? For those below them who will enjoy their light, after the analogy of the sun which now shines for those upon the earth? For, of course, they will not shine for themselves. But perhaps the saying," Let your light shine before men,"[16]

For by His advent He Himself fulfilled all things, and does still fulfil in the Church the new covenant foretold by the law, onwards to the consummation [of all things]. To this effect also Paul, His apostle, says in the Epistle to the Romans, "But now,[546]

Et hic est ejus finis, ut nos ab injustitia ad justitiam deducamur, honesta eligendo matrimonia, et liberorum procreationem, bonamque vitae institutionem. Dominus autem "Non venit ad solvendam legem, sed ad implendam: "[52]

and him Christ Himself, coming "to fulfil the prophets,"[175]

This verity of the gospel then stands unimpaired: "I am not come to destroy the law and the prophets, but rather to fulfil them."[1452]

), that when, set in "the way" of prayer, we go not unto "the Father" with anger. After that, the Lord, "amplifying the Law,"[75]

on His goodness! But why are we a (source of) danger to our neighbour? why do we import concupiscence into our neighbour? which concupiscence, if God, in "amplifying the law,"[11]

Unity, moreover, is everything which is once for all. But for Christ was reserved, as in all other points so in this also, the "fulfilling of the law."[34]

And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled),[41]

For even if we are just now beginning with the Law in demonstrating (the nature of) adultery, it is justly with that phase of the law which Christ has "not dissolved, but fulfilled."[55]

For they who keep the commandments, and do not disclaim the ordinances of the law, enjoy rest both in them and in the doctrine of our Lord; and that is the meaning of "in the midst of the lots." As the Lord says, "I am not come to destroy the law and the prophets, but to fulfil them."[23]

When I heard such a sentiment propounded, I repeated to the people that sentence of the Gospel in which our Lord Jesus Christ said of Himself: "I am not come to destroy the law, but to fulfil it."[417]

And before our Saviour Jesus Christ this net was not wholly filled; for the net of the law and the prophets had to be completed by Him who says, "Think not that I came to destroy the law and the prophets, I came not to destroy but to fulfil."[53]

, or one tittle, shall by no means pass away until all be fulfilled."[37]

I could adduce ten thousand Scriptures of which not "one tittle shall pass away,"[101]

There are, then, according to Pythagoras, two worlds: one intelligible, which has the monad for an originating principle; and the other sensible. But of this (latter) is the quaternion having the iota the one tittle,[46]

Hence, too, they indicated the day of the consummation to us, and signified beforehand the day of the apostate that is to appear and deceive men at the last times, and the beginning and end of his kingdom, and the advent of the Judge, and the life of the righteous, and the punishment of the sinners, in order that we all, bearing these things in mind day by day and hour by hour, as children of the Church, might know that "not one jot nor one tittle of these things shall fail,"[9]

For He nowhere has dissolved the law, as Simon pretends, bat fulfilled it; for He says: "One iota, or one tittle, shall not pass from the law until all be fulfilled." For says He, "I come not to dissolve the law, but to fulfil it."[108]

alive, to transform my words by certain various interpretations, in order to the dissolution of the law; as though I also myself were of such a mind, but did not freely proclaim it, which God forbid! For such a thing were to act in opposition to the law of God which was spoken by Moses, and was borne witness to by our Lord in respect of its eternal continuance; for thus he spoke: "The heavens and the earth shall pass away, but one jot or one tittle shall in no wise pass from the law."[3]

Then Jesus said to Andrew: O our Andrew, the heaven and the earth shall pass away, but my words shall not pass away.[35]

It is good to teach, if he who speaks also acts. For he who shall both "do and teach, the same shall be great in the kingdom."[109]

He is the Gnostic, who is after the image and likeness of God, who imitates God as far as possible, deficient in none of the things which contribute to the likeness as far as compatible, practising self-restraint and endurance, living righteously, reigning over the passions, bestowing of what he has as far as possible, and doing good both by word and deed. "He is the greatest," it is said, "in the kingdom who shall do and teach; "[218]

Moreover, in another place He establishes it, saying, "Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven."[32]

All which things, most brave and faithful soldiers of Christ, you have suggested to your brethren, fulfilling in deeds what ye have previously taught in words, hereafter to be greatest in the kingdom of heaven, as the Lord promises and says, "Whosoever shall do and teach so, shall be called the greatest in the kingdom of heaven."[13]

why does he who falsely asserts himself to be a Christian, dishonour the flock of Christ? To put on the name of Christ, and not to go in the way of Christ, what else is it but a mockery of the divine name, but a desertion of the way of salvation; since He Himself teaches and says that he shall come unto life who keeps His commandments, and that he is wise who hears and does His words; that he, moreover, is called the greatest doctor in the kingdom of heaven who thus does and teaches;[28]

Also in the Gospel according to Matthew: "He who shall do and teach so, shall be called greatest in the kingdom of heaven."[773]

Wherefore he says: "Whosoever shall do and teach, he shall be called great in the kingdom of God."[34]

least, and who occupied the middle position, they further desired to know; unless, indeed, it is more accurate to say that they knew who was least from the words, "Whosoever shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven; "but who was the greatest of all they did not know, even if they had grasped the meaning of the words, "Whosoever shall do and teach them, the same shall be called great in the kingdom of heaven; "[99]

Revera enim, ut dixit Dominus: "Nisi abundavetit justitia vestra plus quam scribarum et Pharisaeorum, non intrabitis in regnum Dei."[26]

After abandoning idols, then, they will hear the Scripture, "Unless your righteousness exceed the righteousness of the scribes and Pharisees "[306]

How will our "righteousness abound above that of the Scribes and Pharisees," as the Lord has prescribed,[10]

as relate to righteousness not only permanently remain reserved, but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees.[43]

For the Lord says to you in the Gospel: "Unless your righteousness abound more than that of the scribes and Pharisees, ye shall by no means enter into the kingdom of heaven."[169]

Moreover, this impious opinion of theirs with respect to actions-namely, that it is incumbent on them to have experience of all kinds of deeds, even the most abominable-is refuted by the teaching of the Lord, with whom not only is the adulterer rejected, but also the man who desires to commit adultery;[280]

But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment."[153]

Not even by an evil word does He permit it to be vented.[77]

and instead of, "Thou shalt not kill," "Whoever shall have said to his brother, Racha, shall be in danger of hell."[63]

But I say unto you, That every one who is angry with his brother without cause shall be guilty of the judgment."[419]

), used to express Himself thus: "But I say unto you."[560]

And if "he that calls his brother a fool be in danger of the judgment," what shall we pronounce regarding him who speaks what is foolish? Is it not written respecting such: "Whosoever shall speak an idle word, shall give an account to the Lord in the day of judgment? "[124]

before we compose whatever of discord or offence we have contracted with our brethren.[69]

, nor to say "fool"[68]

and again the Lord says in His Gospel, "Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire,"[14]

Of this same thing in the Gospel according to Matthew: "He who shall say to his brother, Thou fool! shall be liable to the Gehenna of fire."[462]

Be ye therefore righteous judges, peacemakers, and without anger. For "he that is angry with his brother without a cause is obnoxious to the judgment."[229]

He who then forbade murder, does now forbid causeless anger.[139]

Who would ever consider the man who says to his brother "Thou fool" worthy of hell-fire, were it not that the Truth Himself told us so?[16]

For by the gift both honour and affection are shown forth towards the King; and the Lord, wishing us to offer it in all simplicity and innocence, did express Himself thus: "Therefore, when thou offerest thy gift upon the altar, and shalt remember that thy brother hath ought against thee, leave thy gift before the altar, and go thy way; first be reconciled to thy brother, and then return and offer thy gift."[237]

Will not the Lord, therefore, because of this conduct of yours regarding His Spirit, act in the same way, and deliver you over to death? Assuredly, I say, he will do the same to all those whom He shall find retaining a recollection of offences.[54]

if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his "duteous gift at the altar," unless he first, with intent to "re-conciliate his brother," return to patience.[125]

Peace with his brother:[269]

You have done uprightly and with discipline, beloved brethren, that, by the advice of my colleagues who were present, you have decided not to communicate with Gaius the presbyter of Didda, and his deacon; who, by communicating with the lapsed, and offering their oblations,[2]

Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar."[384]

But we perceive that the golden altar is thus called heaven, by the testimony that our Lord bears to it; for He says, "When thou bringest thy gift to the altar" (assuredly our gifts are the prayers which we offer), "and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar."[37]

2. But let no one that is at variance[126]

But our Lord and Saviour Jesus Christ says in the Gospels: "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift to God."[233]

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

They affirm that for this reason Jesus spoke the following parable:-"Whilst thou art with thine adversary in the way, give all diligence, that thou mayest be delivered from him, lest he give thee up to the judge, and the judge surrender thee to the officer, and he cast thee into prison. Verily, I say unto thee, thou shalt not go out thence until thou pay the very last farthing."[298]

Jam vero ipse quoque Servator, cui soil censent esse parendum, odio bere, et maledictis insequi prohibuit et, "Cum adversario," inquit, "vadens, ejus amicus conare discedere."[31]

and the like; to which it is added, "that ye may be the children of your Father who is in heaven," in allusion to resemblance to God. Again, it is said, "Agree with thine adversary quickly, whilst thou art in the way with him."[131]

It is therefore quite in keeping with this order of things, that that part of our nature should be the first to have the recompense and reward to which they are due on account of its priority. In short, inasmuch as we understand "the prison" pointed out in the Gospel to be Hades,[353]

Who that is contemplating a suit against his adversary will compose the matter by agreement,[123]

Moreover, as often as the soul has fallen short as a defaulter in sin, it has to be recalled to existence, until it "pays the utmost farthing,"[240]

which will exact the very last farthing?[276]

Also in the Gospel: "Thou shalt not go out thence until thou pay the uttermost farthing."[656]

he shall be examined concerning the things which he hath done, and he shall not escape thence until he pay back the last farthing.[19]

But I say unto you, That every one who hath looked upon a woman to lust after her, hath committed adultery with her already in his heart."[152]

prius exclamavit ante conjunctam Domini in Novo Testamento vocem, quae dicit ex sua ipsius persona: "Audivistis legem praecipientem: Non moechaberis. Ego autem dico: Non concupisces."[115]

-forsooth in those (points) which, being even now interdicted by the New Testament, are prohibited by an even more emphatic precept: instead of, "Thou shalt not commit adultery," "Whoever shall have seen with a view to concupiscence, hath already committed adultery in his own heart; "[62]

" And, "If thy right eye offend thee, cut it out; for it is better for thee to enter into the kingdom of heaven with one eye, than, having two eyes, to be cast into everlasting fire." And, "Whosoever shall marry her that is divorced from another husband, committeth adultery."[19]

And, "he who has looked upon a woman to lust after her, hath committed adultery with her already in his heart; "[207]

or when spoke I an unseemly word to you? Did I not always think of you as a lady? Did I not always respect you as a sister? Why do you falsely accuse me of this wickedness and impurity? "With a smile she replied to me, "The desire of wickedness[9]

And the voice of the Gospel teaches still more urgently concerning chastity, saying: "Whosoever looketh on a woman who is not his own wife, to lust after her, hath committed adultery with her already in his heart."[25]

On behalf of those, then, to whom we apply the names of brothers and sisters, and other designations of relationship, we exercise the greatest care that their bodies should remain undefiled and uncorrupted; for the Logos[126]

"thou shalt not lust, for by lust alone thou hast committed adultery."[151]

Men, therefore, affording to women a noble example of truth, ought to be ashamed at their stripping before them, and guard against these dangerous sights; "for he who has looked. curiously," it is said, "hath sinned already."[58]

And those are not reckoned that are not the effect of choice; "for he who has lusted has already committed adultery,"[149]

Is ipse ergo erat Dominus, qui tunc quoque damnabat cupiditatem, quae praevenit matrimonium. Cum ergo dicit Apostolus: "Induite novum hominem, qui secundum Deum creatur,"[173]

For, expounding the words, "But i say unto you, he that looketh on a woman to lust after, hath committed adultery,"[178]

Now the Scripture, showing that sinning is foreign to him, sells those who have fallen away to strangers, saying, "Look not on a strange woman, to lust,"[136]

even in concupiscence,[6]

"Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart."[350]

and again: "Whosoever looketh on a woman, to lust after her, hath already committed adultery with her in his heart."[89]

dissociate in (the way of) penalty from the actual commission of fornication,[13]

ery kind of personal attraction, with a view to increasing their power of allurement; (since), moreover, to please by personal beauty and dress is the genius of carnal concupiscence, which again is the cause of fornication: pray, does second marriage seem to you to border upon fornication, since in it are detected those ingredients which are appropriate to fornication? The Lord Himself said, "Whoever has seen a woman with a view to concupiscence has already violated her in his heart."[46]

and, "Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart; "[54]

Knowest thou not, Bartholomew, that the word of our Lord is true life and knowledge? for the Lord said to us in His teaching, Every one who shall look upon a woman, and lust after her in his heart, has completed adultery.[8]

Accordingly, the Lord very summarily cures this malady: "If thine eye offend thee, cut it out,"[127]

For when his hypocrisy was laid bare, immediately using the evangelical sword, "If thy right eye offend thee, pluck it out and cast it from thee,"[7]

" And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices? "And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery."[3]

"And he that marrieth," says [the Gospel], "her that is divorced from her husband, committeth adultery; and whosoever putteth away his wife, saving for the cause of fornication, causeth her to commit adultery."[26]

"He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress,"[279]

For in the Gospel of Matthew he says, "Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery."[1343]

" But another reason, too, conspires; nay, not another, but (one)which imposed the law of "the beginning," and moved the will of God to prohibit divorce: the fact that (he)who shall have dismissed his wife, except on the ground of adultery, makes her commit adultery; and (he) who shall have married a (woman) dismissed by her husband, of course commits adultery.[78]

But I shall also offer, to the best of my ability, some expositions of the other words referred to; that is to say, I shall show that Jesus neither said nor did aught that was contrary to Moses. And first, as to the word, "An eye for an eye, and a tooth for a tooth,"[461]

After this our Saviour says, not at all permitting the dissolution of marriages for any other sin than fornication alone, when detected in the wife, "Whosoever shall but away his own wife, saving for the cause of fornication, maketh her an adulteress."[195]

And, "It hath been said, Thou shalt not forswear thyself. But I say unto you, Swear not at all; but let your conversation be, Yea, yea, and Nay, nay."[154]

He who made a law for swearing rightly, and forbade perjury, has now charged us not to swear at all.[146]

And with regard to our not swearing at all, and always speaking the truth, He enjoined as follows: "Swear not at all; but let your yea be yea, and your nay, nay; for whatsoever is more than these cometh of evil."[29]

mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful[71]

, of His creation? Further, do not those admirable principles which He lays down respecting oaths, saying that we ought not to "swear either by heaven, because it is the throne of God; nor by the earth, because it is His footstool,"[36]

3. thou shalt not forswear thyself,[27]

"Thou shalt not covet the things that belong to thy neighbour, as his wife, or his servant, or his ox, or his field." "Thou shalt not forswear thyself; for it is said, "Thou shalt not swear at all."[42]

For how can it be harmonized with such a view, that "Heaven is My throne and the earth My footstool," a testimony which Jesus accepts as said of the Father?[113]

, ] that there is one King and Lord, the Father of all, of whom He had previously said, "Neither shalt thou swear by Jerusalem, for it is the city of the great King; "[577]

But here, as in port, putting in the vessel that bears the ensign of the cross, let us reef the sails of our oration, in order that it may be with itself commensurate. Only first, in as few words as possible, let us salute the city of the Great King[111]

Now Jerusalem, as the Lord Himself teaches in the Gospel according to Matthew,[70]

"And none other," says the Lord, "can make the hair white or black."[26]

But are sincerity and truth preserved, when what is sincere is polluted by adulterous colours, and what is true is changed into a lie by the deceitful dyes of medicaments? Your Lord says, "Thou canst not make one hair white or black; "[35]

Moreover, they remembered the words): "Let your communication be yea, yea; nay, nay; for whatsoever is more than this cometh of evil; "[289]

Light is light; and darkness, darkness; yea is yea; and nay, nay; "whatsoever is more than these cometh of evil."[318]

For, of course, all things will be what their names represent them to be; and what they are and ever will be, that will they be called; and the distinction indicated by the names does not at all admit of any confusion, because there is none in the things which they designate. "Yes is yes, and no is no; for what is more than these, cometh of evil."[102]

Already their case has been examined, already sentence concerning them has been pronounced; nor is it fitting for the dignity of priests to be blamed for the levity of a changeable and inconstant mind, when the Lord teaches and says, "Let your communication be, Yea, yea; Nay, nay."[55]

demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out "eye for eye," and to inflict retaliatory revenge for injury.[53]

So, too, "Eye for eye, and tooth for tooth,"[31]

not as if just revenge were an unrighteous thing, but because long-suffering is more excellent. Nor did He make laws to root out our natural passions, but only to forbid the excess of them.[143]

For if He did not truly suffer, no thanks to Him, since there was no suffering at all; and when we shall actually begin to suffer, He will seem as leading us astray, exhorting us to endure buffering, and to turn the other[350]

But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek,[550]

But the soul which uses them provides the cause for each. Bear then, it is said, when struck on the face;[22]

If one attempt to provoke you by manual violence, the monition of the Lord is at hand: "To him," He saith, "who smiteth thee on the face, turn the other cheek likewise."[84]

has now grown old, ever since "Let none render evil for evil"[32]

and, "Whosoever shall be angry with his brother, shall be in danger of the judgment; "[53]

From these remarks it is evident, that when Jesus said "coarsely," as Celsus terms it, "To him who shall strike thee on the one cheek, turn the other also; and if any man be minded to sue thee at the law, and take away thy coat, let him have thy cloak also,"[145]

For since we, a numerous band of men as we are, have learned from His teaching and His laws that evil ought not to be requited with evil,[17]

If one give thee a blow upon thy right cheek, turn to him the other also;[12]

"If any one gives thee a stroke on thy right cheek, turn to him the other also."[18]

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]

And the Saviour said: O Philip, since thou hast forsaken this commandment of mine, not to render evil for evil,[6]

" 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]

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

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]

so that we may not grieve as those who are unwilling to be defrauded, but may rejoice as those who have given willingly, and as rather conferring a favour upon our neighbours than yielding to necessity. "And if any one," He says, "shall compel thee [to go] a mile, go with him twain; "[158]

and thou shalt be perfect. If one impress thee for one mile, go with him two.[13]

"If any one compel thee to go a mile, go with him twain."[20]

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

Carpocratis autem justitia, et eorum, qui aeque atque ipse impudicam prosequuntur communionem, hoc modo dissolvitur; simul enim ac dixerit: "Te petenti des; "subjungit: "Et eum, qui velit mutuo accipere, ne averseris; "[77]

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]

But also to every one who asks me I will give on the plea of charity, not under any intimidation. Who asks?[56]

That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away."[358]

"Give to him that asketh thee, and from him that would borrow of thee do not shut thy hand."[23]

For if ye love them which love you, what reward shall ye have? do not even the publicans the same? And if ye shall salute your brethren only, what do ye more (than others)? do not even the heathens the same thing? Be ye therefore perfect, even as your Father in heaven is perfect."[14]

But I say unto you, Love your enemies, and pray for them which persecute you; that ye may be the children of your Father which is in heaven, who maketh His sun to rise on the good and on the evil, and sendeth rain upon the just and on the unjust."[38]

He that forbade revenge, now commands long-suffering;[142]

and potentates, and princes, and for those that persecute and hate you,[74]

the long-suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you,"[349]

For if ye love them who love you, what reward have ye? This do also the robbers and the publicans."[29]

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]

He will not desire us to take revenge, who teaches us "to pray for those that despitefully use us."[158]

How great also is benignity! "Love your enemies," it is said, "bless them who curse you, and pray for them who despitefully use you,"[130]

For he does not merely instance the Gnostic as characterized by suffering wrong rather than do wrong; but he teaches that he is not mindful of injuries, and does not allow him even to pray against the man who has done him wrong. For he knows that the Lord expressly enjoined "to pray for enemies."[141]

Learn from them that a large benevolence is enjoined upon us, even so far as to supplicate God for our enemies, and to beseech blessings on our persecutors.[44]

How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept,[169]

even for our personal enemies.[23]

The law has found more than it has lost, while Christ says, "Love your personal enemies, and bless your cursers, and pray for your persecutors, that ye may be sons of your heavenly Father."[70]

" And I am not yet speaking of those whose characters have been formed by the teaching of Jesus, and who have heard the words, "Love your enemies, and pray for them which despitefully use you, that ye may be the children of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."[76]

Also according to Matthew: "Love your enemies, and pray for those who persecute you, that ye may be the children of your Father who is in heaven, who maketh His sun to rise upon the good and the evil, and giveth rain upon the righteous and the unrighteous."[623]

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]

the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you.[8]

For so says He again in the Gospel: "Love your enemies, do good to them that hate you, and pray for them which despitefully use you and persecute you; and ye shall be the children of your Father which is in heaven: for He maketh His sun to shine on the evil and on the good, and raineth on the just and unjust."[15]

"Bless them that curse you; pray for them that despitefully use you."[14]

"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]

And not only did He o this as a father, but also taught His disciples to do the like, bearing themselves as towards brethren.[10]

Wherefore "He makes His sun to rise upon the evil and on the good, and sendeth rain on the just and on the unjust; "[22]

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 where is the day of retribution? For the year has passed, and the day of retribution has not yet come; but He still "makes His sun to rise upon the good and upon the evil, and sends rain upon the just and unjust."[137]

4. The God, therefore, who does benevolently cause His sun to rise upon all,[481]

For He gives existence to all; He, "who maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and unjust."[588]

om the unbelieving, since, as those who believe do His will agreeably to their own choice, and as, [also] agreeably to their own choice, the disobedient do not consent to His doctrine; it is manifest that His Father has made all in a like condition, each person having a choice of his own, and a free understanding; and that He has regard to all things, and exercises a providence over all, "making His sun to rise upon the evil and on the good, and sending rain upon the just and unjust."[240]

In addition to these, again He says, "My Father makes His sun to shine on all."[169]

Since also "the rain" of the divine grace is sent down "on the just and the unjust."[51]

Do you see that "He who sendeth His rain on the just and on the unjust"[48]

For if the truth seems to get enemies who entertain bad feeling, yet it is not hostile to any one. "For God makes His sun to shine on the just and on the unjust,"[143]

-must all those visions be regarded as emanating, which may be compared to the actual grace of God, as being honest, holy, prophetic, inspired, instructive, inviting to virtue, the bountiful nature of which causes them to overflow even to the profane, since God, with grand impartiality, "sends His showers and sunshine on the just and on the unjust."[285]

and supreme goodness, which, removed as it is from judiciary emotions, and pure in its own condition, the Marcionites refuse to acknowledge to be in one and the same Deity, "raining on the just and on the unjust, and making His sun to rise on the evil and on the good,"[208]

He is the good God who "sendeth rain on the just and on the unjust, and maketh His sun to rise on the evil and on the good; "[1444]

Otherwise, how vain that God should invite men to obedience by the fruits of the field and the elements of this life, when He dispenses these to even irreligious men and blasphemers; on a general condition once for all made to man, "sending rain on the good and on the evil, and making His sun to shine on the just and on the unjust!"[185]

and that God, being good, "maketh His sun to arise upon the evil and the good, and sendeth His rain upon the just and the unjust; "[109]

is declared concerning this (one): "Why do you say that am good? One is good, my Father which is in the heavens, who causeth His sun to rise upon the just and unjust, and sendeth rain upon saints and sinners."[44]

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

For they do but imitate "their Farther which is in heaven, who maketh His sun to rise on the righteous and unrighteous, and sendeth His rain on the evil and on the good; "[75]

For your Father would have you give to all, who Himself "maketh His sun to rise on the evil and on the good, and sendeth His rain on the just and on the unjust."[25]

Peter answered: "Because without righteousness, goodness would be unrighteousness; for it is the part of a good God to bestow His sunshine and rain equally on the just and the unjust;[19]

And He who goes up into the mountains and preaches good things to them, being Himself instructed by His good Father,[57]

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]

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]

, 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]

of whose kindness the Lord, wishing us also to be imitators, says, "Be ye perfect, even as also your Father that is in heaven is perfect."[23]

Thence assimilation to God the Saviour arises to the Gnostic, as far as permitted to human nature, he being made perfect "as the Father who is in heaven."[184]

For all men are the work of one will. And is it not the Saviour, who wishes the Gnostic to be perfect as" the heavenly Father,"[132]

But as God is eternal and rational, so, I think, He is perfect in all things. "Be ye perfect, even as your Father which is in heaven is perfect."[300]

turn aside from them, as in all other things, so also in your gait; since you ought to be "perfect, as (is) your Father who is in the heavens."[8]

The injunction also of the Saviour, when exhorting His disciples to the exercise of kindness, "Be ye perfect, even as your Father who is in heaven is perfect; for He commands His sun to rise upon the evil and the good, and sendeth rain on the just and on the unjust,"[34]

and, "Be ye perfect, even as your Father also is perfect."[67]

And therefore we are taught to become "perfect," as our Father in heaven is perfect.[124]