Exhortation to Martyrdom
Opening address to Ambrose and Protoctetus§proem
proem"Those weaned from milk, drawn from the breast: affliction upon affliction expect; hope upon hope expect; yet a little, yet a little — through contempt of lips, through another tongue." (Isaiah 28:9–11) And you, then — after Isaiah — as no longer carnal nor babes 'in Christ,' advanced 'in' your intelligible 'stature,' most godly Ambrose and most pious Protoctetus, no longer 'having need of milk' but of 'solid food' — hear, as 'weaned from milk' and 'drawn from the breast,' in what way, as for weaned athletes, no simple affliction but an 'affliction upon affliction' is prophesied. He who does not push away the affliction 'upon affliction,' but as a noble athlete 'expects' it, straightway expects 'hope upon hope' too — which, after a little of the affliction 'upon affliction,' he shall enjoy. For such is the 'yet a little, yet a little.' (1 Corinthians 3:1) (Hebrews 5:12) (Luke 2:52)
Greek · §proem
1. „Oi ἀπογεγαλακτισμένοε ἀπὸ γάλακτος, οἱ ἀπεσπασμένοι ἀπὸ μαστοῦ, ϑλῖψιν ἐπὶ ϑλίψει προσδέχου, προσδέχου ἐλπίδα ἐπ᾽ ἐλπίδι, ἔτι μικρὸν ἔτι μικρὸν, διὰ φαυλισμὸν χειλέων, διὰ γλώσσης ἑτέρας."
καὶ ὑμεῖς τοίνυν κατὰ τὸν Ἡσαΐαν ὡς οὐχέτε σάρχινοι οὐδὲ (ἐν Χριστῷ" νήπιοι προχόψαντες „ev τῇ“ νοητῇ ὑμῶν ,ἡλικίᾳ", ᾿Αμβρόσιε ϑεοσεβέστατε καὶ Πρωτόχτητε εὐσεβέστατε, καὶ μηκέτε (χρείαν ἔχοντες γάλακτος" ἀλλὰ" ,στερεᾶς τροφῆς", ἀκούετε ὡς ,ἀπογεγαλακτισμένοι ἀπὸ γάλακτος" καὶ ,ἀπεσπασμένοι ἀπὸ μαστοῦ", τίνα τρόπον ὡς ἀϑληταῖς τοῖς ἀπογεγαλαχτισμένοις οὐχ ἁπλῆ ϑλῖψις ἀλλά τις »ϑλῖψις ἐπὶ Hiper“ προφητεύεται. ὁ δὲ μὴ ἀπωϑούμενος τὴν (ἐπὶ ϑλίψει:" ϑλῖψιν͵ ἀλλ᾽ ὡς γενναῖος ἀϑλητὴς αὐτὴν “προσδεχόμενος εὐϑέως προσ- δέχεται καὶ ,ἐλπίδα ἐπ’ ἐλπίδι", ἧς μετ᾽ οὐ πολὺ τῆς »ἐπὶ ϑλίψει" ϑλίψεως ἀπολαύσει' τοιοῦτο γάρ ἐστι τὸ ,͵ἔτε μικρὸν ἔτε μικρόν."
Do not be ashamed of Christ before the nations§1
1But even if they cheapen and disparage us — strangers to the dialect of holy Scripture calling us impious or fools — let us remember that our hope 'in hope,' to be rendered us 'in a little while,' shall be rendered 'through contempt of lips, through another tongue.' (Isaiah 28:11) And who would not expect 'affliction upon affliction,' to straightway expect 'hope upon hope' too — reckoning with Paul that 'the sufferings of this present time are not worthy' (Romans 8:18) — by which we as it were buy blessedness — 'toward the coming glory to be revealed unto us' (2 Corinthians 4:7,17) by God? Especially since 'the present light of our affliction' — 'light' to those weighed down by encompassing things, both being and called so — the more surpassingly it exceeds, works for us the greater, fuller weight of eternal glory: if, in the season of the afflicters, who wish as it were to press our souls, we turn our mind's eye from the toilsome sights, and look not at the present toils but at what, through endurance in them, lies stored for those who lawfully contended in Christ — by God's grace, who multiplies benefactions beyond the worth of the contender's labors, granting so much as befits the greatly-giving God to give — who does not haggle, and knowingly magnifies his own graces upon those who, with all power, by despising the earthen vessel, displayed whole-souled love toward him.
Greek · §1
ῖψιν͵ ἀλλ᾽ ὡς γενναῖος ἀϑλητὴς αὐτὴν “προσδεχόμενος εὐϑέως προσ- δέχεται καὶ ,ἐλπίδα ἐπ’ ἐλπίδι", ἧς μετ᾽ οὐ πολὺ τῆς »ἐπὶ ϑλίψει" ϑλίψεως ἀπολαύσει' τοιοῦτο γάρ ἐστι τὸ ,͵ἔτε μικρὸν ἔτε μικρόν."
1. ᾿Αλλὰ καὶ εἰ φαυλίζοιεν ἡμᾶς καὶ ἐξευτελίζοιεν ἤτοι ἀσεβεῖς
5 ἢ μωροὺς ἀποχαλοῦντες οἱ ἀλλότριοι τῆς κατὰ τὰς ἁγίας γραφὰς
ς Kr «ς διαλέχτου, ὑπομιμνησκώμεϑα ὅτε ἡ „er ἐλπίδι" ἐλπὶς, ἡ ,ἔτε μικρὸν" ἀποδοϑησομένη ἡμῖν, ἀποδοϑησεται ,διὰ φαυλισμὸν χειλέων, διὰ
γλώσσης ἑτέρας". καὶ τίς οὐχ ἂν προσδέχοιτο »ϑλῖψιν ἐπὶ ϑλίψει"ς, ἵνα εὐϑέως προσδέξηται καὶ ,ἐλπίδα ἐπ᾽ ἐλπίδι", λογισάμενος μετὰ Παύλου (ὅτι οὐκ ἄξια τὰ παϑήματα τοῦ νῦν καιροῦ“, ὧν ὡσπερεὶ ὠνούίμεϑα τὴν μακαριότητα. «πρὸς τὴν μέλλουσαν δόξαν" ἐποχα- λύπτεσϑαι εἰς ἡμᾶς“ ἀπὸ τοῦ ϑεοῦ᾽ καὶ μάλιστα ἐπεὶ «τὸ παραυτίκα ἐλαφρὸν τῆς ϑλίψεως ἡμῶν", ,ἐλαφρὸν" τοῖς μὲ βαρουμένοις ὑπὸ τῶν περιεστηχότων καὶ τυγχάνον καὶ λεγόμενον, ὁσῳ πλεῖον ὑπερ- βάλλον γίνεται, τοσούτῳ μεῖζον xal πλεῖον βάρος αἰωνίου δόξης κατεργάζεται ἡμῖν", εἰ παρὰ τὸν καιρὸν τῶν ϑλιβόντων καὶ ὡσπερεὶ πιέζειν τὰς ψυχὰς ἡμῶν ἐθελόντων ἀποστρέψαντες τὸ ἢ; ἐμονικὸν ἡμῶν ἀπὸ τῶν ἐπιπόνων σκοποῖμεν οὐ τὰ ἐνεστηκότα ἐπίπονα ἀλλὰ τὰ διὰ τὴν ἐν τούτοις ὑπομονὴν τοῖς νομίμως" ἐν Χριστῷ ἀϑλη- σασι χάριτι ϑεοῦ ἀποκείμενα, πολλαπλασιάζοντος τὰς εὐεργεσίας καὶ ὑπὲρ τὴν ἀξίαν τῶν τοῦ ἀγωνισαμένου καμάτων τοσαῦτα δωρουμέ- γου, ὅσα ἂν πρέπῃ μὴ γλισχρολογουμένῳ διδόναι τῷ μεγαλοδώρῳ καὶ ἐπιστημόνως τὰς ἑαυτοῖ χάριτας μεγεϑύνοντι ϑεῷ ἐπὶ τοὺς ὅση δύναμις διὰ τοῦ χαταπεφρονηχέναι τοῦ ὀστρακίνου σκεύους ἐπιδειξα- μένους τὴν ὅλῃ ψυχῇ πρὸς αὐτὸν ἀγάπην.
Loving God with the whole soul§2
2With whole soul, I think, God is loved by those who tear and rend her, through great eagerness to commune with God, not only from this 'corpse' of a body but from every body — for whom laying aside 'the body' 'of humiliation' happens without even distraction or any dragging, when occasion gives, through deemed death, to strip off 'the body of death' and be heard praying apostolically, saying: 'Wretched man that I am! Who shall deliver me from the body of this death?' (Philippians 3:21) For who of those groaning 'in the tent,' weighed down by the corruptible body, will not also give thanks, first saying 'Who shall deliver me from the body of this death?' (Romans 7:24–25) — seeing that, through converse, delivered 'from the body of death,' (Psalm 42:2–5 (LXX 41)) he shall holily utter the 'Thanks be to God through Jesus Christ our Lord' (2 Corinthians 5:4 (tent))? But if this seems hard to anyone, he has not 'thirsted toward' God the strong, 'the living,' nor longed for God as the hind longs 'for the springs of waters' (Psalm 42:2–5); nor said, 'When shall I come and appear before God's face?'; nor reckoned with himself what the prophet, reckoning — when 'Where is thy God?' was said to him 'daily' — poured 'his soul' over himself, rebuking her if ever she became faint through weakness and troubled, and saying: 'I shall pass through to the place of the wondrous tent, unto God's house, with voice of exultation and confession, the sound of feasting.' (2 Corinthians 5:4)
Greek · §2
ένῳ διδόναι τῷ μεγαλοδώρῳ καὶ ἐπιστημόνως τὰς ἑαυτοῖ χάριτας μεγεϑύνοντι ϑεῷ ἐπὶ τοὺς ὅση δύναμις διὰ τοῦ χαταπεφρονηχέναι τοῦ ὀστρακίνου σκεύους ἐπιδειξα- μένους τὴν ὅλῃ ψυχῇ πρὸς αὐτὸν ἀγάπην.
II. Ὅλῃ δὲ ψυχῇ νομίζω ἀγαπᾶσϑαι τὸν ϑεὸν ὑπὸ τῶν ἀποσπών- τῶν καὶ διστάντον αὐτὴν διὰ πολλὴν τὴν πρὸς τὸ κοινονῆσαι τῷ ϑεῷ προϑυμίαν οὐ μόνον ἀπὸ τοῦ znlvov σώματος ἀλλὰ καὶ ἀπὸ παντὸς σώματος" οἷς οὐδὲ μετὰ περισπασμοῦ καὶ περιελκυσμοῦ τινος γίνεται τὸ ἀποϑέσϑαι „ro“ „eng ταπεινάσεως" „ooua“, ὅταν καιρὸς διδῷ διὰ τοῦ νομιζομένου ϑανάτου ἐκδίσασϑαι τὸ σῶμα «τοῦ ϑανά- του" καὶ ἐπαχουσϑῆναι ἀποστολιχῶς εὐξάμενον καὶ εἰπόντα .τα- λαίπωρος ἐγαὺ ἀνϑρῶπος᾿ τίς με δύσεται ἐκ τοῦ σώματος τοῦ ϑανά- του τούτου" τίς γὰρ τῶν „ev τῷ σχήνει" στεναζόντων διὰ τὸ βα- ρεῖσϑαι ὑπὸ τοῦ φϑαρτοῦ σώματος οὐχὶ καὶ εὐχαριστήσει πρότεροι' εἰπών" „tig μὲ δύσεται ἐκ τοῦ σώματος τοῦ ϑανάτου τούτου;" βλέ- πων ὅτι διὰ τῆς ὁμιλίας δυσϑεὶς ἀπὸ ,τοῦ σώματος τοῦ ϑανάτου"
1 768. 28, 10. — ὃ Röm. 8, 18. — 5 II Kor. 4,17. — 811 Kor. 4,17. — 12
Remember the contest set before you§3
3I prayed, then, that you, through the whole present contest, remembering the great reward laid up in the heavens for the persecuted and reproached 'for righteousness' and for the Son of Man, may rejoice and exult and leap — as the apostles once rejoiced, 'counted worthy to be dishonored for his name.' (Matthew 5:10–12) And if ever you perceive a shrinking about your soul, let the mind of Christ in us say to her, who wills, so far as she can, to confound him too: 'Why art thou downcast, O soul? And why troublest thou me? Hope in God, for I shall confess to him.' (Acts 5:41) And again — would that the soul be nowise troubled, but even before the tribunals and bare swords borne against the neck be guarded by God's peace that surpasses 'all mind,' and calm, reckoning that those absent 'from the body' go home to the Lord of all himself! But if we are not so great as to keep untroubled always — though the soul's trouble be not poured out nor shown to outsiders, that we may have room for defense before God, saying to him, 'My God, my soul is troubled toward myself.' (Psalm 42:5–6,11) The word also urges us to remember what stands thus in Isaiah: 'Fear not men's reproach, and by their contempt be not defeated.' For it is plainly absurd — with God manifestly present in heaven's motion and all therein, and in the works wrought on earth and sea by his divine craft, in all kinds of animals' and plants' births and constitutions and foods and growths — to wink and not see God, but turn the eyes to fear those who in a little shall die and be handed to their deserved judgment (Philippians 4:7) (2 Corinthians 5:8) (Isaiah 51:7–8).
Greek · §3
ben M! | ὑπερβάλλον] ν übergeschr. P! | 8 αἰωνίου M, ebenso Wettstein (p. 163
ἁγίως ἀναφϑέγξεται τό: ,χάρις τῷ ϑεῷ διὰ Χριστοῦ Ἰησοῦ τοῦ χιρίου ἡμῶν". εἰ δέ τινι τὸ τοιοῦτο χαλεπὸν φαίνεται, οὐκ ,ἐδί- unse πρὸς τὸν ϑεὸν" τὸν ἰσχυρὸν «τὸν ζῶντα οὐδὲ ἐπεπόϑησε πρὺς τὸν ϑεὸν οὃν τρόπον ἐπιποϑεῖ ἡ ἔλαφρς ἐπὶ τὰς πηγὰς τῶν
I ὑδάτων" οὐδὲ εἶπε: (πότε ἄρα ἥξω καὶ ὀφϑήσομαι τῷ προσώπῳ τοῖ ϑεοῦ; οὐδὲ ἐν ἑαυτῷ ἐλογίσατο ἃ διαλογισόμενος ὁ προφήτης, λεγομένου τοῦ" (ποῖ ἐστιν 6 ϑεός σου" αὐτῷ, ,καϑ᾽ ἑκάστην ἡμέραν" ἐξέχεεν ἐφ᾽ ἑαυτὸν «τὴν ψυχὴν" αὐτοῦ, ἐπιπλήσσων αὐτῇ ἔτε κατ᾽ ἀσϑένειαν περιλίπῳ γιρομένῃ καὶ συνταρασσομένῃ καὶ λέγων" οὔτε
10 διελεύσομαι ἐν τόπῳ σκηνῆς ϑαυμαστῆς ἕως τοὺ οἴχου τοῦ ϑεοῦ, ἐν φωνῇ a ἰγαλλιάσεως κεὼ ἐξομολογήσεως ἤχου ἑορτάζοντος."
Noble contests and manful deaths§4
4Many have contended nobly for what is fitting, and some died manfully with courage, keeping their purpose for the common Master; the lovers of wisdom cared for prudence in the words to be examined, and the righteous gave themselves to righteousness, purposing to live justly. Against every virtue wars either 'the mind of the flesh,' or, more often, outward things. But for godliness alone wars the 'choice' 'race, the royal priesthood, the holy nation, the people for possession.' (1 Peter 2:9) The rest of men show, short of seeming, that — if things antagonistic to the godly exist — they purpose to die for godliness, preferring death with godliness to life with ungodliness. And each who wishes to be of the choice race is persuaded to hear God saying in every season — even when those who, on pretext of being polytheists, are atheists, plot against him — the 'Thou shalt have no other gods beside me,' (Exodus 20:3) and the 'The name of other gods you shall not remember in your hearts, nor be named from your mouth.' (Romans 10:8–10) That is why God is 'believed in the heart' by such 'unto righteousness,' and 'confessed with the mouth' by such 'unto salvation' — who grasp that neither shall they be justified unless they so believe God with their heart so disposed, nor be in salvation unless, as the disposition is, so too the word. For they deceive themselves who think the 'for with the heart is believed unto righteousness' (Isaiah 29:13) suffices toward obtaining an end in Christ — even if the 'but with the mouth confession is made unto salvation' be not added. One might even say it is rather honoring with lips, with the heart 'far' from God, than honoring him 'with the heart,' when the mouth confesses not 'unto salvation.'
Greek · §4
τε κατ᾽ ἀσϑένειαν περιλίπῳ γιρομένῃ καὶ συνταρασσομένῃ καὶ λέγων" οὔτε
10 διελεύσομαι ἐν τόπῳ σκηνῆς ϑαυμαστῆς ἕως τοὺ οἴχου τοῦ ϑεοῦ, ἐν φωνῇ a ἰγαλλιάσεως κεὼ ἐξομολογήσεως ἤχου ἑορτάζοντος."
IV. Εὐχόμην οὖν ὑμᾶς παρ᾽ ὅλον τὸν ἐνεστηκότα ἀγῶνα μεμνη- μένους τοῦ ἀποχειμένου πολλοῦ ἐν οὐρανοῖς μισϑοῦ τοῖς διωχϑεῖσε καὶ ὀνειδισϑεῖσιν ,ἕνεκεν δικαιοσύνης" καὶ ἕνεχεν τοῦ υἱοῦ τοῦ an-
15 ϑρώπου χαίρειν καὶ ἀγαλλιᾶν χιὼὰ σκιρτῶν, ὥσπερ οἱ ἀπόστολοι ἐχάρησάν ποτε χκαταξιωϑέντες „UREO τοῦ ὀνόματος αὐτοῦ ἀτιμασϑῆ- ναι. εἰ δὲ καί ποτε αἰσϑάνοισϑε συστολῆς περὶ τὴν ψυχὴν ὑμῶν, εἰπάτω αὐτῇ ὁ ἐν ἡμῖν Χριστοῦ νοῦς ϑελούσῃ τὸ ὅσον ἐφ᾽ ἑαυτῇ καὶ αὐτὸν συγχεῖν" οἵνα τί περίλυπος εἶ ψυχή; καὶ ἵνα τί συνταράσσεις
20 με; ἔλπισον ἐπὶ τὸν ϑεὸν, ὅτι ἐξομολογήσομαι αὐτῷ" καὶ πάλιν. εἴϑε μὲν μηδαμῶς un, ταραχϑείη ἡ ψυχὴ, ἀλλὰ καὶ παρ᾽ αὐτοῖς τοῖς δικαστηρίοις καὶ παρὰ γυμνοῖς τοῖς ξίφεσιν ἐ ἐπιφερομένοις τῷ τραχήλῳ
φρουροῖτο ὑπὸ τῆς ὑπερεχούσης »πάντα τοῦν". εἰρήνης τοῦ ϑεοῦ καὶ γαληνιάζοι, λογιζομένη ὅτι οἱ ἐχδημοῦντες „ex τοῦ σώματος" ἐνόδη-
25 μοῦσιν αὐτῷ τῷ τῶν ὅλων κυρίῳ" εἰ ὁὲ μὴ τηλικοῦτοί ἔσμεν, ὡς ἀεὶ τὸ ἀτάραχον διατηρεῖν, κἂν μὴ ἐκχέοιτο μηδὲ τοῖς ἔξω ἐμφαίνοιτο ἡ τῆς ψυχῆς ταραχὴ, ἵνα ἀπολογίας χώραν ἔχωμεν πρὸς ϑεὸν λέγον-
mutet bier den Ausfall einer der vorhergehenden ähnlichen Schriftstelle, wohl mit Unrecht, da καὶ πάλιν auf die Wiederholung des 6. Verses am Schluss des Psalms
τες αὐτῷ" (ὁ ϑεός μου, πρὸς ἐμαυτὸν ἡ ψυχή μου ἐταράχϑη.“ με- μνῆσϑαι δὲ ἡμᾶς ὃ λόγος παρακαλεῖ καὶ τοῦ ἐν Ἡσαΐᾳ τοῦτον εἰρη- μένου τὸν τρόπον" „u φοβεῖσϑε ὀνειδισμὸν ἀνθρώπων, καὶ τῷ φαυ- λισμῷ αὐτῶν μὴ ἡττᾶσϑε." καὶ γὰρ ἄτοπον ἐναργῶς ἐφεστῶτος ϑεοῦ δ τῇ τοῦ οὐρανοῦ καὶ τῶν ἐν αὐτῷ κινήσει καὶ τοῖς ἐν γῇ καὶ ϑαλάσσῃ ὑπὸ τῆς ϑείας τέχνης αὐτοῦ ἐπιτελουμένοις ἐν παντοδαπῶν ζῴων καὶ φυτῶν γενέσεσι καὶ συστάοεσι καὶ τροφαῖς καὶ αὐξήσεσι καμμύσαι μὲν καὶ μὴ ἐνορᾶν ϑεῷ, τρέψαι δὲ τοὺς ὀφϑαλμοὺς ἐπὶ φόβον τῶν μετ᾿ ὀλίγον τεϑνηξομένων χαὶ παραδοϑησομένων τῇ κατ᾽ ἀξίαν 10 αὐτῶν δίκῃ. ᾿
Deny yourselves and take up the cross§5
5If he who says 'Thou shalt make thee no idol nor any likeness,' (Exodus 20:4–5) and what follows — wherein the 'thou shalt not worship them' differs from the 'nor shalt thou serve them' — says this, might not one disposed toward idols serve them, while one not disposed but, through cowardice — which he calls compliance — playing the hypocrite toward them to seem godly like the many, serve not but worship the idols? I would say those who on the tribunal deny Christianity, or before the tribunal, serve not but worship the idols — taking the name of the Lord God, 'God,' in vain upon soulless matter. So too the profaned people worshiped but served not idols, 'unto the daughters of Moab.' For it stands written in these very words that they called them to the sacrifices of their idols, and the people ate of their sacrifices, 'and worshiped their idols, and were joined to Belphegor.' (Numbers 25:1–3) And observe that it is not said 'and served their idols' — for it was not possible, under one season's moment, with such signs and wonders, to be persuaded by the women with whom they fornicated to deem the idols gods. Perhaps so too at the calf-making in Exodus they 'worshiped,' not serving the calf they saw coming to be.
Greek · §5
γενέσεσι καὶ συστάοεσι καὶ τροφαῖς καὶ αὐξήσεσι καμμύσαι μὲν καὶ μὴ ἐνορᾶν ϑεῷ, τρέψαι δὲ τοὺς ὀφϑαλμοὺς ἐπὶ φόβον τῶν μετ᾿ ὀλίγον τεϑνηξομένων χαὶ παραδοϑησομένων τῇ κατ᾽ ἀξίαν 10 αὐτῶν δίκῃ. ᾿ V. 'To μὲν οὖν Ἀβραάμ ποτε ὑπὸ ϑεοῦ εἴρητο: ,ἔξελϑε ἐκ τῆς 277 γῆς σου", ἦμ ἴν δὲ τάχα μετ᾽ ὀλίγον λεχϑήσεται" ἐξέλϑετε ἀπὸ τῆς ὅλης γῆς ᾧ πείϑεσϑαι καλὸν, ἵνα ἡμῖν ταχέως δείξῃ τοὺς οὐρανοὺς, ἐν οἷς ἐστιν ἡ καλουμένη τῶν οὐρανῶν βασιλεία. περὶ μὲν οὐν πολ- 15 λῶν ἀρετῶν ἔστιν ἰδεῖν τὸν βίον ἀγώνων πεπληρωμένον καὶ τοὺς ἀγωνιζομένους. δόξουσι γὰρ περὶ μὲν σωφροσύνης καὶ ἕτεροι τῶν ἀπὸ τῆς τοῦ ϑεοῦ μερίδος ἠγωνίσϑαι πολλοὶ, καὶ μετὰ ἀνδρείας ἐναπο- τεϑνηχέναι τινὲς τηροῦντες τὴν ὑπὲρ τοῦ κοινοῦ δεσπότου πρόϑεσιν, φρονήσεώς τε ἐπιμεμελῆσϑαι οἱ περὶ τοὺς ἐξεταξομένους λόγους δει- 20 vol, καὶ δικαιοσύνῃ ἑαυτοὺς ἐπιδεδωκέναι οἱ δικαίως ζῆν προτεϑειμέ- vor. καὶ στρατεύεταί γε καϑ᾽ ἑκάστης ἀρετῆς ἤτοι „To τῆς σαρκὸς φρόνημα“ (ἢν καὶ τὰ πολλὰ τῶν ἐκτός" περὶ δὲ εὐσεβείας μόνον „To ἐκλεχτὸν" ἀγωνίζεται „YEvos, τὸ βασίλειον ἱεράτευμα, τὸ ἔϑνος τὸ ἅγιον, 6 λαὸς ὁ εἰς περιποίησιν “ οὐδὲ μέχρι τοῦ δοκεῖν δεικνύντων 25 τῶν λοιπῶν ἀνθρώπων ὅτι, εἰ ἔστε τὰ ἀνταγωνιζόμενα τοῖς εὐσε- βέσι, προτίϑενται ὑπὲρ εὐσεβείας ἀποϑνήσκειν προτιμῶντες τὸν μετ᾽ εὐσεβείας ϑάνατον τοῦ μετὰ ἀσεβείας ζῆν. καὶ ἕκαστός γε τῶν ἀπὸ τοῦ ἐκλεχτοῦ γένους εἶναι ϑελόντων ἀχούειν πείϑεται ϑεοῦ παντὶ καιρῷ λέγοντος, καὶ ὅτε ἐπιβουλεύουσιν αὐτῷ οἱ προφάσει τοῦ εἶναι 80 πολύϑεοι ὄντες ἄϑεοι, τό" ,οὐκ ἔσονταί σοι ϑεοὶ ἕτεροι πλὴν ἐμοῦ"
καὶ τὸ (ὄνομα ϑεῶν ἑτέρων οὐκ ἀναμνησϑήσεσϑε ἐν ταῖς καρδίαις ὑμῶν, οὐδὲ ὀνομασϑήσεται ἐκ τοῦ στόματος ὑμῶν". διόπερ καρδίᾳ" μὲν ὁ ϑεὸς τοῖς τοιούτοις ,πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται" τοῖς τοιούτοις εἰς σωτηρίαν", καταλαμβάνουσιν ὅτι οὔτε δικαιωϑήσονται, ἐὰν μὴ οὕτω πισ
Idolatry and the confession of the one God§6
6We must deem the standing trial to have become a proof and testing-place of our love toward the Divine. For 'the Lord shall tempt you,' as written in Deuteronomy, 'to know whether you love the Lord your God with your whole heart and your whole soul.' (Deuteronomy 13:3–4) But you, being tempted, 'shall go after the Lord your God, and fear him, and keep his commandments' (Colossians 2:19) — especially the 'Thou shalt have no other gods beside me' — 'and hear his voice, and be added to him': with him taking you from the places here, and adding you to himself, 'unto,' as the Apostle named it, 'the increase of God' in him.
Greek · §6
στόματος ὑμῶν". διόπερ καρδίᾳ" μὲν ὁ ϑεὸς τοῖς τοιούτοις ,πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται" τοῖς τοιούτοις εἰς σωτηρίαν", καταλαμβάνουσιν ὅτι οὔτε δικαιωϑήσονται, ἐὰν μὴ οὕτω πιστεύσωσι τῷ ϑεῷ τῆς καρδίας αὐτῶν οὕτω διακειμένης, οὔτε ἐν σωτηρίᾳ ἔσονται, ἐὰν μὴ ὁποία ἡ διάϑεσις η. τοιοῦτος καὶ ὃ λόγος. ἑαυτοὺς γὰρ ἀπατῶσιν οἱ νομίζοντες ἀρκεῖν πρὸς τὸ τυχεῖν ἐν Χριστῷ τέλους τό (καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην", κἂν μὴ προσῇ τό" «στόματι δὲ ὁμολογεῖται εἰς σωτη- 10 ρίαν“, καὶ ἔστι γε εἰπεῖν ὅτι μᾶλλόν ἐστε τοῖς χείλεσι" τιμᾶν τὴν καρδίαν ,κπόῤῥω“" ἔχοντα ἀπὸ ϑεοῦ, ἤπερ τῇ ,καρόίᾳ" τιμᾶν αὐτὸν, τοῦ στόματος μὴ ὁμολογοῦντος ,εἰς σωτηρίαν“. VL Εἴπερ δὲ ὁ φάσχων" „ov ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παν- τὸς ὁμοίωμα" καὶ τὰ ἑξῆς, οἷς διαφερόντων πρὸς ἀλληλα τοῦ" ,οὐ 15 προσκυνήσεις αὐτοῖς" καὶ τοῦ ,οὐδὲ μὴ λατρεύσῃς αὐτοῖς", ταῦτα λέγει, μή ποτε ὁ μὲν διακείμενος πρὸς τὰ εἴδωλα λατρεύῃ αὐτοῖς" ὃ δὲ μὴ διακείμενος ἀλλὰ διὰ δειλίαν, ἥνπερ ὀνομάζει συμπεριφορὰν, καϑυποχρινόμενος αὐτὰ ὑπὲρ τοῦ δοκεῖν ὁμοίως τοῖς πολλοῖς εὐσε- βεῖν οὐ λατρεύεε μὲν προσκυνεῖ δὲ τοῖς εἰδώλοις. καὶ εἴποιμ᾽ ἂν 20 ὅτι οἱ ἐπὶ δικαστηρίου ἐξομνύμενοι τὸν χριστιανισμὸν ἢ πρὸ δικαστη- glov οὐ λατρεύουσι μὲν προσχυνοῦσι δὲ τοῖς εἰδώλοις, λαμβάνοντες τὸ οὔνομα κυρίου τοῦ ϑεοῦ τὸ ,ϑεὸς" ἐπὶ ματαίῳ καὶ ἀψύχῳ ὕλῃ. 278 προσεκύνουν δὲ οὕτως καὶ οὐχ ἐλάτρευον εἰδώλοις ὁ βεβηλωϑεὶς λαὸς „elg τὰς ϑυγατέρας Μωάβ“. γέγραπται γοῦν αὐταῖς λέξεσιν ὅτι ἐκά- 25 λεσαν αὐτοὺς ἐπὶ ταῖς ϑυσίαις τῶν εἰδώλων αὐτῶν, καὶ ἔφαγεν ὃ λαὸς τῶν ϑυσιῶν αὐτῶν, καὶ προσεκύνησαν τοῖς «εἰδώλοις αὐτῶν καὶ ἐτελέσϑησαν τῷ Βεελφεγώρ". καὶ παρατήρει ὅτι οὐχ εἴρηται" καὶ ἐλάτρευσαν τοῖς εἰδώλοις αὐτῶν, οὐδὲ γὰρ οἷόν τε ἦν μετὰ τοῦσ- αὔτα σημεῖα καὶ τέρατα ὑπὸ μίαν καιροῦ ῥοπὴν πεισϑῆναι ὑπὸ τῶν 30 γυναικῶν, μεϑ' ὧν ἐξεπόρνευον, πρὸς τὸ νομίσαι ϑεοὺς τὰ εἴδωλα. τάχα δὲ οὕτως καὶ κατὰ τὴν ἐν τῇ Ἐξόδῳ μοσχοποιΐαν ,προσεκύ-᾿ vn0av‘, οὐ λατρεύσαντες τῷ μόσχῳ, ὃν γινόμενον ἐϑεάσαντο.
δοκίμιον οὖν καὶ ἐξεταστήριον τῆς πρὸς τὸ ϑεῖον ἀγάπης νομισ- τέον ἡμῖν γεγονέναι τὸν ἑστηκότα πειρασμόν. ,πειράξει γὰρ ὁ κύριος ὑμᾶς", ὡς ἐν Δευτερονομίῳ γέγραπται, «εἰδέναι, εἰ ἀγαπᾶτε τὸν κύ- ριον τὸν ϑεὸν ὑμῶν ἐξ ὅλης τῆς καρδίας ὑμῶν καὶ ἐξ ὅλης τῆς
5 ψυχῆς ὑμῶν". ἀλλ᾽ ὑμεῖς πειραζόμενοι ,ὀπίσω κυρίου τοῦ ϑεοῦ ὑμῶν πορεύσεσϑε καὶ αἰτὸν φοβηϑήσεσϑε καὶ τὰς ἐντολὰς αὐτοῦ φυλάξεσϑε“, καὶ μάλιστα τήν" ν»οὐχ ἔσονταί σοι ϑεοὶ ἕτεροι πλὴν ἐμοῦ", „xal τῆς φωνῆς αὐτοῦ ὑκούσεσϑε καὶ αὐτῷ προστεϑήσεσϑε“, λαμβάνοντι δὲν ὑμᾶς ἀπὸ τῶν τῇδε χωρίων, προστιϑέντι δὲ αὐτῷ εἰς τὴν“, ὡς ὁ
Every evil word is an abomination to the Lord§7
7And if 'every evil word is an abomination to the Lord' (Matthew 5:33–34) thy God, how great an abomination must the evil word of denial be deemed, and the evil word of proclaiming another god, and the evil oath — by man's fortune, a thing without substance? When it is set before us, remember him who taught the 'But I say to you, swear not at all.' (Matthew 12:36) For if he who swears by heaven 'slights the throne of God,' (Romans 8:20–21) and he who swears by earth impiously deifies what is called 'the footstool of God's feet,' and he who swears by Jerusalem sins — though it is a city of the great King — and he who swears by his own head offends: how great a sin must swearing by someone's fortune be deemed? Remember then too the 'for every idle word you shall give account in the day of judgment.' (Deuteronomy 17:3) For what other word is so idle as the word in denial? But the enemy will likely wish to outwit us, by whatever means, toward worshiping 'the sun or the moon or all the order from heaven.' (Matthew 4:10) But we shall say that God's Word commanded not these. For in no way must creatures be worshiped, with the Creator present, who endures and cries toward the prayer of all. Nor would the sun itself wish to be worshiped by those of God's portion — likely not by anyone else either — but imitating him who said, 'Why callest thou me good? None is good but one, God, the Father,' (Mark 10:18) it will as it were say to one willing to worship it: 'Why callest thou me God? One is the true God. And why worshipest thou me? For the Lord thy God shalt thou worship, and him only shalt thou serve. I too am generated. Why wilt thou worship the worshiper? For I too worship and serve God and the Father, and, obeying his commands, 'by vanity' I am subjected 'through him who subjected, in hope' — and I shall be freed 'from the slavery of corruption,' now myself bound in a corruptible body, 'into the freedom of the glory of God's children.'
Greek · §7
καὶ μάλιστα τήν" ν»οὐχ ἔσονταί σοι ϑεοὶ ἕτεροι πλὴν ἐμοῦ", „xal τῆς φωνῆς αὐτοῦ ὑκούσεσϑε καὶ αὐτῷ προστεϑήσεσϑε“, λαμβάνοντι δὲν ὑμᾶς ἀπὸ τῶν τῇδε χωρίων, προστιϑέντι δὲ αὐτῷ εἰς τὴν“, ὡς ὁ
VU. 42a καὶ εἴπερ, πᾶν ῥῆμα" πονηρὸν βδέλυγμα κυρίῳ" τῷ ϑεῷ σου ἐστὶ, πηλίχον βδέλυγμα" νομιστέον εἶναι τὸ πονηρὸν τῆς ἀρνήσεως ῥῆμα καὶ τὸν πονηρὸν τῆς ἄλλου ϑεοῦ ἀναγορεύσεως λόγον καὶ τὸν πονηρὸν κατὰ τύχης ἀνϑρώπων, πράγματος ἀνυποστάτου,
15 ὕρκον; οὗ προτεινομένου ἡμῖν μνημονευτέον τοῦ διδάξαντος τό" ,,ἐγὼ δὲ λέγω. ὑμῖν μὴ ὀμόσαι ὅλως". εἴπερ γὰρ ὁ ὀμνὺς οὐρανὸν παρα- »ομεῖ τὸν ϑρόνον τοῦ ϑεοῦ, xal ὁ ὀμνὺς γῆν ἀσεβεῖ τὸ λεγόμενον υὑποπόδιον τῶν ποδῶν τοῦ ϑεοῦ" ϑεοποιῶν, καὶ ὁ ὀμνὺς εἰς Ἵερο- σόλυμα ἁμαρτάνει, καίτοι γε πόλις μεγάλου βασιλέως ἐστὶ, καὶ ὁ
20 ὀμνὺς τὴν ἑαυτοῦ κεφαλὴν πλημμελεῖ᾽ πηλίχον ἁμάρτημα εἶναι νο- μιστέον τὸ ὀμνύναι τύχην τινός; μνημονεῦ τέον δὲ τότε καὶ τοῦ" περὶ 279 παντὸς ἀργοῦ δήματος δώσετε „Aöyo» ἐν ἡμέρᾳ χρίσεως." τίς γὰρ ἄλλος οὕτως ἀργὸς λόγος ὡς ὃ ἐν ἀρνήσει 00x05;
ἀλλ᾽ εἰκὸς ( ὅτι ϑελήσει ἡμᾶς κατασοφίσασϑαι δι ὧν ἂν δύνηται
25 ὁ ἐχϑρὸς πρὸς τὸ προσχυνῆσαι „To ἡλίῳ ἢ τῇ σελήνῃ ἢ παντὶ τῷ κόσμῳ τῶν ἐκ τοῦ οὐρανοῦ". ἀλλ᾽ ἡμεῖς ἐροῦμεν ὁτι ὁ τοῦ ϑεοῦ
λόγος ταῦτα „od προσέταξεν." οὐδαμῶς γὲρ προσκυνητέον τὰ κτίσ- ματα παρόντος τοῦ κτίσαντος καὶ διαρχοῦντος καὶ φϑάγνοντος πρὸς τὴ» πάντων εὐχήν. καὶ οὐδ᾽ αὐτός γ᾽ ἂν ϑέλοι ὁ ἥλιος προσκχυ- γεῖσϑαι ὑπὸ τῶν ἀπὸ τῆς τοῦ ϑεοῦ μερίδος, εἰχὸς δὲ ὅτι οὐδὲ ὑπὸ ἄλλου τινός" ἀλλὰ μιμούμενος τὸν εἰπόντα᾽ „ti μὲ λέγεις ἀγαϑόν; οὐδεὶς ἀγαϑὸς εἰ μὴ εἷς ὁ ϑεὸς ὁ πατὴρ'" ὡσπερεὶ φήσει τῷ προσκχυ- νεῖν αὐτὸν ἐϑέλοντι" τί μὲ λέγεις ϑεόν; εἷς ἐστι ϑεὸς ἀληϑινός" καὶ τί μὲ προσκυνεῖς; «κύριον γὰρ τὸν ϑεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις." γενητὸς εἰμι κἀγώ“ τί βούλει προσχυνεῖν τὸν προσκυμοῦντα; κἀγὼ γὰρ τῷ ϑεῷ καὶ πατρὶ προσχυνῶ καὶ λατρείω xal αὐτοῦ πειϑόμενος τοῖς ἐπιτάγμασι „
Martyrdom as a second baptism§8
8We must expect impiety's prophet too — perhaps not one but more — speaking to us as the Lord's 'word' what the Lord 'commanded not,' or a wisdom-word foreign to wisdom, to kill us with his mouth's word. But even then, when the sinner stands against us, let us say: 'But I as one deaf heard not, and as one dumb who opens not his mouth. And I became as a man who hears not.' (Psalm 38:14–15 (LXX 37)) For deafness toward impious words is fair, when we despair of correcting those who say the worse (Psalm 38:14–15).
Greek · §8
τὸν ϑεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις." γενητὸς εἰμι κἀγώ“ τί βούλει προσχυνεῖν τὸν προσκυμοῦντα; κἀγὼ γὰρ τῷ ϑεῷ καὶ πατρὶ προσχυνῶ καὶ λατρείω xal αὐτοῦ πειϑόμενος τοῖς ἐπιτάγμασι „Ti ματαιότητι" ὑποτέταγμαι „ba τὸν ὑποτάξαντα ἐπ᾽ ἐλπίδι" καὶ ἐλευϑερωϑήσομαι ,ἀπὸ τῆς δου- λείας τῆς φϑορᾶς“" νῦν καὶ αὐτὸς ἐνδεδεμένος φϑαρτῷ σώματι, εἰς τὴν ἐλευϑερίαν τῆς δόξης τῶν τέχνων τοῦ ϑεοῦ."
VIN. Ἔστε προσδοκῆσαι καὶ τῆς ἀσεβείας τα ἃ προφήτην τάχα οὐχ ἕνα ἀλλὰ πλείονας λαλήσοντας ἡμῖν ὡς κυρίου ,ῥῆμα, ὃ οὐ προσέ- ταξε" κύριος, ἢ αἷς σοφίας λόγον τὸν ἀλλότριον τῆς σοφίας, ἵν᾿ ἡμᾶς ἀποκτείνῃ τῷ λόγῳ τοῦ στόματος αὐτοῦ. ἀλλ᾽ ἡμεῖς καὶ τότε ἐν τῷ συστῆναι τὸν ἁμαρτωλὸν ἐναντίον ἡμῶν εἴπωμεν" «ἐγὼ δὲ ασεὶ κωφὸς οὐκ ἤκουον καὶ ὡσεὶ ἄλαλος οὐκ ἀνοίγων τὸ στόμα αὐτοῦ" καὶ ἐγε- νόμην ὡσεὶ ἄνϑρωπος οὐκ ἀκούων“. καλὴ γὰρ ἡ πρὸς τοὺς ἀσεβεῖς λόγους κώφωσις, ἐπὰν ἀπογινώσκωμεν τὴν τῶν τὰ χείρονα λεγόντων ἐπανόρϑοσιν.
ΙΧ. Χρήσιμον δὲ ἡμᾶς ἐννοεῖν ἐν τοῖς καιροῖς τῶν ἐπὶ τὰ ἐναντία προκαλουμένων, τί διδάξαι βουλόμενος ὁ ϑεός φησι τό" ,ἐγώ εἰμε κύριος ὁ ϑεός σου ζηλωτής.“ καὶ οἶμαί γε ὅτι ὃν τρόπον νυμφίος ἐπι- στρέφων τὴν νύμφην πρὸς τὸ σεμνῶς βιοῦν συνάγουσαν μὲν πᾶσαν ἕαυ- τὴν πρὸς τὸν νυμφίον παντὶ δὲ τρόπῳ φυλαττομένην ἐκχεῖσϑαι πρὸς
Cels. V 11 a. E. — Mark. 10,18. Luk. 18, 19. (Matth. 19, 17). — 8 Matth. 4,10.
Blood and sacrifice of the martyrs§9
9Useful for us to consider, in seasons of provocations to the contrary, what God, wishing to teach, means when he says the 'I am the Lord thy God, jealous.' (Luke 6:38) I suppose that, as a bridegroom turns the bride toward living chastely — gathering her whole self to the bridegroom, guarding in every way against pouring toward another —... [soul proclaiming another god, not confessing the truly one and only Lord]. And I suppose that, as 'he who is joined to a harlot is one body,' (Exodus 20:5) so he who confesses someone — especially in the season of torture and examination of faith — is mingled and united with the confessed; while he who denies, by denial itself, as by a dividing sword, suffers division from him whom he denies, severed from him whom he denied. Therefore consider: lest, as consequent and necessary — to the confessor, to be confessed; to the denier, to be denied — was said the 'Whoever shall confess in me before men, I too shall confess in him before my Father in the heavens.' (1 Corinthians 6:16) And the Logos himself, the Truth itself, might say to confessor and denier: 'With what measure you measure, it shall be measured to you.' (Matthew 10:32) Thou, then, who measured with the measure of confession toward me, and filled the measure of confession, shalt receive the measure of confession from me, 'shaken, pressed, overflowing' — which shall be given 'into thy bosom.' And thou who measured with the measure of denial, denying me, shalt receive the measure answering thy denial's measure: denial of thee by me.
Greek · §9
ἕτερόν τινα παρὰ τὸν νυμφίον, κἂν σοφὸς ἢ, ἐμφαίνοι ἂν ξῆλον ὡς φαρμάκῳ τῇ τοιαύτῃ ἐμφάσει πρὸς τὴν νύμφην χρώμενος" οὕτως ὁ χρηματίζων, καὶ μάλιστα ἐὰν φαίνηται ,ὃ πρωτότοχος εἶναι πάσης χτίσεως“, φησὶ πρὸς τὴν νύμφην ψυχὴν ϑεὸς εἶναι ζηλωτὴς, πάσης
δ τῆς πρὸς τὰ δαιμόνια πορνείας καὶ τοὺς νομιζομένους εἶναι ϑεοὺς ἀφιστὰς τοὺς ἀχροωμένους" καὶ οὑς ϑεός γε οὕτω ζηλωτής φησι περὶ τῶν ὅπως ποτὲ ὀπίσω ϑεῶν ἑτέρων ἐκπεπορνευχύτων᾽ αὐτοὶ παρ- εξήλωσάν μὲ ἐπ᾽ οὐ ϑεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν" χἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐχ ἔϑνει, ἐπὶ ἔϑνεει ἀσυνέτῳ παρορ-
10 γιῶ αὐτούς" ὅτι πῦρ ἐχχέχαυται Ex τοῦ ϑυμοῦ μου, καυϑήσεται ἕως ἄδου κατωτάτου."
Χ. Kav μὴ δι ἑαυτὸν δὲ ὡς σοφὸς ὁ νυμφίος καὶ ἀπαϑὴς ἀπο- στρέφῃ παντὸς μολυσμοῦ τὴν μεμνηστευμένην, ἀλλά γε di ἐχείνην ὁρῶν αὐτῆς τὸν μολυσμὸν χαὶ τὸν βδελυγμὸν πάντα τὰ ἰάσασϑαι καὶ
15 ἐπιστρέψαι αὐτὴν δυνάμενα ποιήσει, ὡς αὐτεξουσίῳ φύσει προσάγων λόγους ἀποτρεπτικοὺς τοῦ πορνεύειν». ποῖον ἂν οὖν μιασμὸν νοήσαις χείρονα γίνεσϑ αι ψυχῇ, ὅπως ποτὲ ἄλλον ἀγορευούσῃ ϑεὸν καὶ «μὴ ὁμολογούσῃ τὸν ἀληϑῶς ἕνα καὶ μόνον κύριον: καὶ οἶμαί γε ὅτι, ὥσπερ (ὁ χκολλώμενος τῇ πόρνῃ ἕν σῶμά ἔἐστι»", οὕτως ὃ μὲν ὁμο-
20 λογῶν τινα καὶ μάλιστα ἐν καιρῷ βασάνου καὶ ἐξετάσεως τῆς πίστεως ἀνακιρνᾶται καὶ ἑνοῦται τῷ ὁμολογουμένφ᾽ ὁ δὲ ἀρνούμενος ὑπ᾽ αὐτῆς τῆς ἀρνήσεως τρόπον μαχαίρας διαχοπτούσης ἀπ᾿ ἐχείνου, ὃν ἀρνεῖται, πάσχει τὴν διαίρεσιν χωριζόμενος ἐκείνου, ὃν ἠρνήσατο. διόπερ ἐπίστη- σον, μή ποτε ὡς ἀκόλουϑον καὶ ἀναγκαῖον συμβῆναι τῷ ὁμολογοῦντι τὸ
25 ὁμολογηθῆναι χαὶ τῷ ἀρνουμένῳ τὸ ἀρνηϑῆναι εἴρηται τό" „og ἐὰν ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσϑεν τῶν ἀνϑραΐύπων, κἀγῶ ὁμολογήσω ἐν αὐτῷ ἔμπροσϑεν τοῦ “πατρός μου τοῦ ἐν οὐρανοῖς“. καὶ εἴποι δ᾽ ἂν ὁ αὐτολόγος καὶ ἢ αὐτραλήϑεια τῷ τε ὁμολογήσαντι καὶ τῷ ἀρνησα- uevo' „oO μέτρῳ μετρεῖτε ἀντιμετρηϑήσεται ὑμῖν“, σὺ μὲν οὖν ὁ
80 μετρήσας μέτρῳ τῆς πρός με ὁμολογίας xal πληρώσας τὸ μέτρον τῆς ὁμολογίας ἀπολήψῃ μέτρον τῆς ἀπ᾽ ἐμοῦ ὁμολογίας υδεσαλευμένον πεπιεσμένον ὑπερεχχυνόμενον" ; ὅπερ δοϑήσεται „eis τὸν κόλπον" σου᾽ καὶ σὺ δὲ ὁ μετρήσας τῷ τῆς ἀρνήσεως | μέτρῳ καὶ ἀρνησάμενός 281
μὲ τὸ ἀνάλογον τῷ μέτρῳ τῆς ἀρνήσεως ἀπολήψῃ μέτρον τῆς an ἐμοῦ περὶ σοῦ ἀρνήσεοως.
ΧΙ. Πῶς δὲ πληροῦται μέτρον ὁμολογίας ἢ οὐ πληροῦται ἀλλ᾽ ἐλλείπει, οὕτος ἂν ϑεωρήσαιμεν. εἰ παρ᾽ ὅλον τὸν τῆς ἐξετάσεως καὶ τοῦ πειρασμοῦ χρόνον μὴ διδοίημεν τόπον τῷ διαβόλῳ ἐν ταῖς καρ- δίαις ἡμῶν, μολύνειν ἡμᾶς διαλογισμοῖς πονηροῖς ϑέλοντι ἀρνήσεως
Sharing Christ’s cup§10
10How a measure of confession is filled — or not filled but lacking — we may thus consider. If through the whole time of examination and trial we give no place to the devil in our hearts — who wishes to stain us with evil reasonings of denial, or double-mindedness, or any plausibility provoking toward things hostile to martyrdom and perfection — and if, besides, we stain not ourselves with any word foreign to confession, and bear all reproach and mockery and laughter and ill-fame and pity from our opponents — who deem us pitiable, supposing us deceived and foolish, calling us erring — and if we be not dragged, tugged by affection for children or their mother or any deemed dearest in life, toward possession or toward this living — but, turning from all these, become wholly God's, and of the life with him and beside him, as to share with his Only-begotten and his sharers: then may we say we filled the measure of confession. But if in even one thing we fall short, we filled it not but stained confession's measure, mixing something foreign with it. Therefore we shall need what those need who built upon the foundation 'wood' or 'hay' or 'straw.' (Ephesians 4:27) (1 Corinthians 3:12)
Greek · §10
ἐλλείπει, οὕτος ἂν ϑεωρήσαιμεν. εἰ παρ᾽ ὅλον τὸν τῆς ἐξετάσεως καὶ τοῦ πειρασμοῦ χρόνον μὴ διδοίημεν τόπον τῷ διαβόλῳ ἐν ταῖς καρ- δίαις ἡμῶν, μολύνειν ἡμᾶς διαλογισμοῖς πονηροῖς ϑέλοντι ἀρνήσεως ἢ διψυχίας ἢ τινος πιϑανότητος προχαλουμένης ἐπὶ τὰ ἐχϑρὰ τῷ μαρτυρίῳ καὶ τῇ τελειότητι, καὶ πρὸς τούτῳ εἰ μηδὲ λόγῳ ἀλλοτρίῳ τῆς ὁμολογίας ἑαυτοὺς μιαίνοιμεν καὶ εἰ πάντα φέροιμεν τὸν ἀπὸ τῶν ἐναντίων ὀνειδισμὸν χαὶ χλεύην καὶ γέλωτα καὶ δυσφημίαν καὶ ἔλεον, ὃν δοκοῦσιν ἡμᾶς ἐλεεῖν, πεπλανημένους καὶ μωροὺς ὑπολαμ- βάνοντες εἶχαι καὶ ἐσφαλμένους ἀποκαλοῦντες, Erı δὲ εἰ μὴ περιελ- κοίμεϑα περισπώμενοι καὶ ὑπὸ τῆς περὶ τὰ τέχνα ἢ τὴν τούτων μη- τέρα ἤ τινα τῶν νομιζομένων εἶναι ἐν τῷ βίῳ φιλτάτων» φιλοστοργί- ας πρὸς τὴν κτῆσιν ἢ πρὸς τὸ ζῆν τοῦτο, ἀλλ᾽ ὅλα ταῦτα ἀποστρα. φέντες ὅλοι γενοίμεϑα τοῦ ϑεοῦ καὶ τῆς μετ᾽ αὐτοῦ καὶ παρ᾽ αὐτῷ ξωῆς ὡς κοινωνήσοντες τῷ μονογενεῖ αὐτοῦ καὶ τοῖς Μετόχοις av- Tot, τότ᾽ ἂν εἴποιμεν ὅτι ἐπληρώσαμεν τὸ μέτρον τῆς ὁμολογίας" εἰ δὲ χἂν ἑνί τινι λείποιμεν, οὐκ ἐπληρώσαμεν ἀλλ᾽ ἐμολύναμεν τὸ τῆς ὁμολογίας μέτρον καὶ ἐπεμίξαμέν τι αὐτῷ ἀλλότριον. διὸ δεησό- μεϑα ὧν δέονται οἱ ἐποικοδομήσαντες. τῷ ϑεμελίῳ »ξυλα"“ T „xoorov“ ἢ ,χαλάμην“,
ΧΙ. Καὶ τοῦτο δὲ ἡμᾶς εἰδέναι χρὴ, ὅτε τὰς καλουμένας τοῦ ϑεοῦ διαϑήχας ἐπὶ συνϑήκαις παρεδεξόμεϑα αἷς πρὸς αὐτὸν ἐποιησά- μεϑα ἀναδεχόμενοι τὸ κατὰ χριστιανισμὸν βιοῦν. καὶ ἐν ταῖς πρὸς ϑεὸν συνϑήκαις ἡμῶν ἦν πᾶσα ἡ κατὰ τὸ εὐαγγέλιον πολιτεία, λέγον᾽ »εἴ τις ϑέλει ὀπίσω μου ἐλϑεῖν, ἀρνησάσϑω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουϑείτω μοι. ὃς γὰρ ἂν ϑέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν ὃς δ᾽ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεχεν ἐμοῦ, οὗτος σώσει αὐτήν." πολλάχις δὲ ἐμπνουστότεροι γεγό- TRUEV ἀχούοντες καὶ τοῦ" „ti γὰρ ὠφεληϑήσεται ἄνϑρωπος, ἐὰν τὸν
Covenants and the terms we made with God§11
11We must also know this: that we received God's so-called covenants upon compacts we made with him, undertaking to live according to Christianity. And in our compacts with God was the whole conduct after the Gospel, saying: 'If anyone will come after me, let him deny himself, and take up his cross, and follow me. For whoever will save his soul shall lose it; but whoever shall lose his soul for my sake shall save it.' (Matthew 16:24–27) Often we grew more inspired hearing also the 'For what shall a man profit, if he gain the whole world but lose his soul? Or what shall a man give in exchange for his soul? For the Son of Man shall come in his Father's glory with his angels, and then he shall render to each according to his deed.' That one must deny himself, take up his own cross, and follow Jesus, not Matthew alone — whose wording we set out — recorded, but Luke and Mark too. Hear Luke saying: 'And he said to all: If anyone will come after me, let him deny himself, and take up his cross, and follow me. For whoever will save his soul shall lose it; but whoever shall lose his soul for my sake shall save it. For what is a man profited, gaining the whole world but losing or forfeiting himself?' (Luke 9:23–25) And Mark: 'And calling the crowd with his disciples, he said to them: If anyone will follow after me, let him deny himself, and take up his cross, and follow me. For whoever will save his own soul shall lose it; but whoever shall lose for the Gospel's sake shall save it. And what shall it profit a man to gain the whole world and forfeit his soul? For what shall a man give in exchange for his soul?' Long since, then, we owed to deny ourselves and say the 'No longer I.' Now let it appear whether, taking up our cross, we followed Jesus — which came to be, if 'Christ in us,' if we will to save our soul, that we may receive it back, better than soul(?) — and lose it by martyrdom. For if we lose it for Christ's sake, casting it upon him in death through him, we shall procure it true salvation. But if the contrary, we shall hear that he who gained the whole sensible world profits nothing, through his own destruction or being forfeited himself. Once one loses his soul or forfeits it — though he gain the whole world — he cannot give it in 'exchange' for the perishing 'soul.' For what is fashioned 'after God's image' is more precious than all bodies. One alone could give an exchange for our formerly perishing soul: he who bought us with his own 'precious blood.' (Mark 8:34–37) (Galatians 2:20) (1 Peter 1:18–19)
Greek · §11
χόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωϑῇ; ἢ τί δώσει ἄνϑρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; μέλλει γὰρ ὁ υἱὸς τοῦ ür- ϑρώπου ἔρχεσϑαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ."
5 τὸ δὲ δεῖν ἀρνεῖσϑαι ἑαυτὸν καὶ αἴρειν τὸν ἑαυτοῦ σταυρὸν κεὼὶ τῷ Ἰησοῦ ἀχολουϑεῖν οὐ μόνος Δατϑαῖος, οὗ τὴν λέξιν παρεϑέμε- da, ἀνέγραψεν ἀλλὰ καὶ Λουχᾶς καὶ Μάρκος. ἄχουε γὰρ Aovza μὲν λέγοντος" ,ἔλεγε δὲ πρὸς πάντας᾽ εἴ τις ϑέλει ὀπίσω μου ἔρχεσϑαι, ἀρνησάσϑω karrov καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουϑείτω
10 μοι. ὅς γὰρ ἂν ϑέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν᾽ ὃς δ᾽ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεχεν ἐμοῦ, οὗτος σώσει αὐτήν. τί γὰρ ὠφελεῖται ἄνϑρωπος κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπο- λέσας ἢ ζημιωϑείς;" Μόρκου δέ" ,καὶ προσχαλεσάμενος τὸν ὄχλον σὺν τοῖς μαϑηταῖς αὐτοῦ εἶπεν αὐτοῖς εἴ τις ϑέλει ὀπίσω μου dxo-
15 λουϑεῖν, ἀπαρνησάσϑω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀχολουϑείτω μοι. ὃς γὰρ ἂν ϑέλῃ τὴν ἑαυτοῦ ψυχὴν σῶσαι, ἀπολέ- σει αὐτήν" ὃς da» ἀπολέσῃ ἕνεκεν τοῦ εὐαγγελίου, σώσει αὐτήν. τί δὲ ὠφελήσει τὸν ἄνϑρωπον, ἐὰν κερδήσῃ τὸν κόσμον ὅλον καὶ ζη- μιωϑῇ τὴν ψυχὴν αὐτοῦ; τί γὰρ δώσει ἄνϑρωπος ἀντάλλαγμα τῆς
πάλαι τοίνυν ὀφείλομεν ἀρνεῖσϑαι ἑαυτοὺς καὶ λέγειν" „Lo οὐχέτι ἐγώ"“ καὶ νῦν δὲ φανήτω, εἰ ἄραντες ἑαυτῶν τὸν σταυρὸν τῷ Ἰησοῦ ἠχκολουϑήσαμεν᾽ ὅπερ γέγονεν, el „Gi“ ἐν ἡμῖν, Χριστός", εἰ ϑέλομεν ἡμῶν σῶσαι τὴν ψυχὴν, ἵνα αὐτὴν ἀπολάβωμεν κρείττονα φυχῆς, καὶ
25 μαρτυρίῳ ἀπολέσωμεν αὐτήν. ἐὰν γὰρ ἀπολέσωμεν αὐτὴν ἕνεκεν Χριστοῦ αὐτῷ ἐπιῤῥιπτοῦντες αὐτὴν ἐν τῷ di αὐτὸν ϑανάτῳ, τὴν ἀληϑῆ σωτηρίαν περιποιήσομεν αὐτῇ᾽ ἐὰν δὲ τὸ ἐναντίον, ἀκούσομεν ὅτι οὐδὲν ὠφελεῖται ὁ τὸν ὅλον χκερδήσας αἰσϑ
Isaiah’s deeper words on suffering§12
12But by deeper words, Isaiah says: 'I gave Egypt and Ethiopia and Syene as thy exchange; since thou becamest precious before me.' (Isaiah 43:3–4) The exact word concerning this and the rest — if, loving learning in Christ, and wishing already to surpass learning 'through a mirror' and 'in a riddle,' you hasten to him who called — you shall know not yet 'face to face,' as friends of the heavenly Father and Teacher. For friends learn in form, not through riddles — with bare wisdom, apart from voices and words and symbols and types — assailing the nature of intelligibles and beauty of truth. If you believe Paul was 'caught up to the third heaven,' (Hebrews 4:14) 'caught up into Paradise, and heard unspeakable words, which a man may not speak' (1 Corinthians 13:12) — you shall consistently know that, of the unspeakable words then revealed to Paul — after which he came down from the third heaven — you shall know more and greater straightway, without coming down after knowledge: if, taking up the cross, you follow after Jesus, whom we have as 'great High Priest, passed through the heavens.' (2 Corinthians 12:2–4) And yourselves, not departing from behind him, shall pass through the heavens — surpassing not only earth and earth's mysteries but heavens and theirs. For stored with God are far greater spectacles than these, which no nature in a body — unless first freed from all body — can hold. I am persuaded that what sun and moon and the star-choir saw — and holy angels, whom God made 'spirit' 'and a flame of fire' —... [transition to ch. XIV damaged; see section 13] (Psalm 104:4).
Greek · §12
ρ ἀπολέσωμεν αὐτὴν ἕνεκεν Χριστοῦ αὐτῷ ἐπιῤῥιπτοῦντες αὐτὴν ἐν τῷ di αὐτὸν ϑανάτῳ, τὴν ἀληϑῆ σωτηρίαν περιποιήσομεν αὐτῇ᾽ ἐὰν δὲ τὸ ἐναντίον, ἀκούσομεν ὅτι οὐδὲν ὠφελεῖται ὁ τὸν ὅλον χκερδήσας αἰσϑητὸν κόσμον διὰ τῆς ἰδίας ἀπωλείας ἢ διὰ τοῦ ἑαυτὸν ἐζημιῶσϑαι. ἅπαξ δὲ ἀπολέσας τις
τὴν ἑαυτοῦ ψυχὴν ἢ) ζημιωϑεὶς αὐτὴν, κἂν τὸν ὅλον κερδήσῃ κόσμον, οὐ δυνήσεται αὐτὸν δοῦναι (ἀντάλλαγμα τῆς" ἀπολλυμένης ἠρυχῆς". ἡ γὰρ κατ᾽ εἰκόνα ϑεοῦ“ dednu μιουργημένη τιμιωτέρα ἐστὶ πάντων σωμάτων. εἷς μόνος δεδύνηται δοῦναι ἀντάλλαγμα τῆς ἀπολλυμένης πρότερον ψυχῆς ἡμῶν, ὁ ὠνησάμενος ἡμᾶς τῷ ἑαυτοῦ ,τιμίῳ αἵματι". ΧΗ]. Kal κατά τινας δὲ βαϑυτέρους λόγους φησὶν: Ἡσαΐας" κμἔδωκά σου ἄλλαγμα Αἴγυπτον καὶ Aldıoriav καὶ Συήνη» ὑπὲρ σοῦ" ἀφ᾽ οὗ σὺ ἔντιμος ἐγενήϑης ἐναντίον ἐμοῦ". τὸν δὲ περὶ τούτου χαὶ τῶν λοιπῶν ἀκριβὴ λόγον ἐὰν φιλομαϑοῦντες ἐν Χριστῷ καὶ ἤδη ποτὲ τὸ „be ἐσόπτρου" καὶ „ev αἰνίγματι" μανϑάνειν ὑπερβαίνειν ϑέλοντες σπεύδητε πρὸς τὸν καλέσαντα, 0009 οὐδέπω -πρόσωπον πρὸς πρόσωπον" εἴσεσϑε ὡς φίλοι τοῦ ἐν οὐρανοῖς πατρὸς καὶ δι- δασχάλου. οἱ γὰρ φίλοι ἐν εἴδει καὶ οὐ de αἰνιγμάτων μανϑάνουσιν ἢ) γυμνῇ σοφίᾳ φωνῶν καὶ λέξεων καὶ συμβόλων xal τύπων, προσ- βάλλοντες τῇ τῶν νοητῶν “φύσει καὶ τῷ τῆς ἀληϑείας κάλλει. εἴπερ πιστεύετε ὅτι Παῦλος ἡρπάγη „eis τρίτον οὐραγὸν" καὶ υἹρπάγη εἰς τὸν παράδεισον καὶ ἤχουσεν ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνϑρώπῳ λαλῆσαι", ἀχολούϑως εἴσεσϑε ὅτι τῶν τότε Παύλῳ ἀποχαλυφϑέντων ῥημάτων ἀῤῥήτων, μεϑ᾽ ἃ χαταβέβηχεν ἀπὸ τοῦ τρίτου οὐρανοῦ, πλείονα καὶ μείζονα εὐθέως γνώσεσϑε, μετὰ τὴν γνῶσιν οὐ καταβη- σόμενοι, ἐὰν αἴροντες τὸν σταυρὸν ὀπίσω τοῦ Ἰησοῦ ἀκολουϑῆτε, ὃν ἔχομεν μἀρχιερέα μέγαν διεληλυϑότα τοὺς οὐρανούς. καὶ αὐτοὶ οὐχ ἀφιστάμενοι | τῶν ὀπίσω αὐτοῦ διελεύσεσϑε τοὺς οὐρανοὺς, οὐ μόνον γῆν καὶ τὰ περὶ γῆς μυστήρια ὑπερβαίνοντες ἀλλὰ καὶ οὐρανοὺς καὶ
5 τὰ περὶ αὐτῶν. ἔστι γὰρ ἐν τῷ ϑεῷ ἐναποτεϑησατνρισμένα πολλῷ
μείζονα τούτων ϑεάματα, ἅτινα οὐδεμία φύσις τῶν ἐν σώματι μὴ πρότερον. ἀπαλλαγεῖσα παντὸς σώματος χωρῆσαι δύναται. πέπεισμαι γὰρ ὅτι ὧν εἶδεν ἥλιος καὶ σελήνη καὶ ὁ τῶν ἀστέρων χορὸς ἀλλὰ καὶ ἀγγέλων ἁγίων, οὺς ἐποίησεν ὁ ϑεὸς »πνεῦμα“" xal πυρὸς φλόγα", πολλῷ μείζονα ταμιεύεται καὶ τηρεῖ παρ᾽ ἑαυτῷ ὁ ϑεὸς, ἵνα αὐτὰ φανερώσῃ,
Pre-martyrs and greater witness§13
13And furthermore, if one of the pre-martyrs — having more than many martyrs the love of learning in Christ — shall ascend the sooner: to thee, priest Ambrose, looking intently, the Gospel voice shows how either none ever, or very few, shall attain so choice and fuller a blessedness — in which thou too shalt be, if thou swim the contest undoubting (Matthew 19:28).
Greek · §13
ὺς ἐποίησεν ὁ ϑεὸς »πνεῦμα“" xal πυρὸς φλόγα", πολλῷ μείζονα ταμιεύεται καὶ τηρεῖ παρ᾽ ἑαυτῷ ὁ ϑεὸς, ἵνα αὐτὰ φανερώσῃ,
ὅταν πᾶσα (ἡ κτίσις“ ἐλευϑερωϑῇ ,ἀπὸ τῆς δουλείας τοῦ 249000 εἰς τὴν ἐλευϑερίαν τῆς δόξης τῶν τέχνων τοῦ ϑεοῦ".
Leaving father and mother for Christ§14
14As Peter once said to the Savior, 'Behold, we left all and followed thee; what then shall we have?' (Matthew 19:27–29) And Jesus said to them — plainly to the apostles — 'Amen, I say to you: you who followed me, in the regeneration, when God sits on his throne of glory, you too shall sit on twelve thrones, judging the twelve tribes of Israel. And everyone who left brothers or sisters or parents or children or fields or houses for my name's sake shall receive manifold, and inherit eternal life.' For the sake of these words, I would have prayed — possessing on earth as much as you, Ambrose, and more — to become a witness in Christ God, to 'receive manifold' — or as Mark says, 'hundredfold.' For a hundredfold is far more than the few we leave, if we go to martyrdom, with them hundredfolded. For this, if I bear witness, I wished to leave children too, with fields and houses — that with God, Father of our Lord Jesus Christ, 'from whom every family in the heavens and on earth is named,' (Mark 10:30) I might be called father of manifold, holier children — or, to speak boundedly, hundredfold ones. And if there are fathers of whom it was said to Abraham, 'But thou shalt go to thy fathers in peace, nursed in a good old age' (Genesis 15:15) — one might say (I know not if truly) that those fathers perhaps once bore witness, leaving children — for which they became fathers of fathers: of the patriarch Abraham and other such patriarchs. For likely those who left children and bore witness become fathers not of babes but of fathers (Ephesians 3:15).
Greek · §14
ὅταν πᾶσα (ἡ κτίσις“ ἐλευϑερωϑῇ ,ἀπὸ τῆς δουλείας τοῦ 249000 εἰς τὴν ἐλευϑερίαν τῆς δόξης τῶν τέχνων τοῦ ϑεοῦ". XIV. Καὶ ἐπέχεινα οὖν τις προμαρτύρων πλεῖόν τι παρὰ πολλους μάρτυρας ἐχόντων τὸ ἐν Χριστῷ φιλομαϑὲς τάχιον ἀναβήσεται. σοὶ ὃ δὲ, ὃ ἱερὲ ᾿Αμβρόσιε, ἐνιδόντι ἐξητασμένως εὐαγγελικῇ φωνὴ “πάρεστιν ἰδεῖν, οὡς ἄρα τάχα ἢ οὐδεὶς τῶν πώποτε ἢ πάνυ ὀλίγοι χύσεως μα- καρισμοῦ ἐπιτεύξονται ἐξαιρέτου τινὸς καὶ πλείονος" ἐν ὁποίῳ ἔσῃ καὶ σὺ, εἰ τὸν ἀγῶνα ἀδιστάκτως διανήξαιο. τὰ δὲ δήματα οὕτως ἔχει" 6 Πέτρος εἶπέ ποτε τῷ σωτῆρι" ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἡ- 10 κολουϑήσαμέν σοι" τί ἄρα ἔσται ἡμῖν; ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς" (δη- λονότι τοῖς ἀποστόλοιςν „aunv λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀχολουϑήσαν- τές μοι ἐν τῇ παλιγγενεσίᾳ, ὅταν καϑίσῃ ὃ ϑεὸς ἐπὶ ϑρόνου δόξης αὐτοῦ, καϑήσεσϑε καὶ αὐτοὶ ἐπὶ ϑρόνους δώδεκα χρίνοντες τὰς δώ- dexa φυλὰς τοῦ Ἰσραήλ. καὶ πᾶς ὅστις ἀφῆχεν ἀδελφοὺς ἢ ἀδελφὰς 15 ἢ γονεῖς ἢ τέκνα ἢ ἀγροὺς ἢ οἰκίας ἕνεχεν τοῦ ὀνόματός μου, πολ- λαπλασίονα λήψεται καὶ ζωὴν αἰώνιον κληρονομησείς. τούτων δὲ ἕνεχεν τῶν ῥητῶν ηὐξάμην ἂν τοσαῦτα κτησάμενος ἐπὶ γῆς, ὁπόσα ἔχεις, 7 καὶ τούτων πλείονα γενέσϑαι μάρτυς ἐν Χριστῷ τῷ ϑεῷ, ἵνα (πολλαπλασίονα λάβω ἢ, ὡς 6 Μάρχος φησὶν, χατονταπλα- 20 σίονα"““ (a) πολλῷ πλείονά ἐστιν ὀλίγων, ὁποῖα καταλείφομεν, ἐὰν ἐπὶ μαρτύριον xIndauer, ἑκατονταπλασιαζομένων. τούτου δὲ ἕνεχεν εἰ μαρτυρῶ, ἐβουλόμην καὶ τέκνα καταλιπεῖν μετὰ ἀγρῶν καὶ οἰχιῶν, ἵνα χαὶ παρὰ τῷ ϑεῷ καὶ πατρὶ τοῦ κυ- ρίου ἡμῶν Ἰησοῦ Χριστοῦ, ,ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ 25 γῆς ὀνομάζεται“, πολλαπλασιόνων καὶ ἁγιωτέρων τέκνων χρηματί- co πατὴρ ἢ, iv ὡρισμένως εἴπω, ἑκατονταπλασιόνων. εἴπερ δέ εἰσι πατέρες, περὶ ὧν εἴρηται τῷ ᾿Αβραάμ᾽ „od δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου μετ᾽ εἰρήνης τραφεὶς ἐν γήρᾳ καλῷ“, εἴποι ἂν τις (οὐκ οἶδα εἰ ἀληϑεύων) τάχα ἐκεῖνοι πατέρες εἰσὶ μαρτυρήσαντές ποτε καὶ 80 ἀφέντες τέκνα, ἀνϑ᾽ ὧν πατέρες γεγόνασι πατέρων τοῦ πατριάρχου ᾿Αβραὰμ καὶ ἄλλων τοιούτων πατριαρχῶν" εἰκὸς γὰρ τοὺς ἀφέντας τέχνα καὶ μαρτυρήσαντας οὐ νηπίων ἀλλὰ πατέρων γίνεσϑαι πατέρας.
Wettsteins Vermutung (p. 175 am Rand): διανίζσαιο) ist grundlos, vgl. unten S.
Rich and poor in the contest of martyrdom§15
15But if anyone, harshly emulating greater gifts and blessing rich witnesses and father-witnesses who shall beget hundredfold children and receive hundredfold fields and houses, asks whether those, beyond the poor witnesses in life, shall have their intelligible possession multiplied — say to him that, as those who endured tortures and pains showed their virtue in witness brighter than the unexamined in these, so those who, besides loving body and loving life, cut and rent asunder so many worldly bonds — using great love toward God, truly taking up the living Word of God, operative, 'sharper than every two-edged sword' (Hebrews 4:12) — could, cutting so many bonds and furnishing themselves wings as an eagle, return 'unto the house of their ruler.' (Isaiah 40:31) Worthy, then — as to the unexamined in tortures and pains first place is yielded to those who in joint-wrenching racks and varied torments and fire displayed endurance — so the word suggests we poor, though we bear witness, yield first place to you, who through love in Christ toward God trample deceptive glory, hunted by many, and so great possession, and affection for children.
Greek · §15
XV. Ἐὰν δὲ τις ἀσπερεὶ ζηλῶν χαρίσματα τὰ μείζονα καὶ μα- καρίζων πλουσίους μάρτυρας καὶ πατέρας μάρτυρας ἕκατονταπλασίονα" γεννήσοντας τέχνα καὶ ἑκατονταπλασίονας ἀγροὶς καὶ οἰκίας ληψφο- μένους ζητῇ, εἰ εὐλόγως ἐχεῖνοι παρὰ | τοὺς ἐν βίῳ πένητας μάρτυ- gas πολυπλασιαζομένην ἕξουσι τὴν ἐν νοητοῖς κτῆσιν, λεκτέον πρὸς αὐτὸν ὅτι, ὥσπερ οἱ βασάνους καὶ πόνους ὑπομείν αντες τῶν μὴ ἐν τούτοις ἐξητασμένων λαμπροτέραν ἐπεδείξαντο τὴν ἐν τῷ μαρτυρίῳ ἀρετὴν, οὕτως οἱ πρὸς τῷ φιλοσωματεῖν καὶ φιλοζωεῖν καὶ τοὺς τοσούτους χοσμικοὺς δεσμοὺς διακόψαντες καὶ διαῤῥήξαντες μεγάλῃ) τῇ πρὸς τὸν ϑεὸν ἀγάπῃ χρησάμενοι καὶ ἀληϑῶς ἀνειληφότες τὸν ζῶντα τοῦ ϑεοῦ λόγο» καὶ ἐνεργῆ καὶ τομώτερον «ὑπὲρ πᾶσαν μάχαι- ραν δίστομον" δεδύνηνται τοὺς τοσούτους διακόψαντες δεσμοὺς καὶ κατασχευάσαντες ἑαυτοῖς πτέρυγας ὥσπερ ἀετὸς ἐπιστρέψαι »εἰς τὸν οἶχον τοῦ προεστηκότος". ἑαυτῶν. ἄξιον οὖν ὥσπερ τοῖς μὴ ἐξετασϑεῖσιν ἐν βασάτοις καὶ πόνοις παραχωρεῖν πρωτείων πρὸς τοὺς ἐν ἀρϑρεμβό- λοις καὶ ποιχίλοις στρεβλωτηρίοις καὶ πιρὶ ἐνεπιδειξαμένους τὴν ὑπομονὴν, οὕτως καὶ ἡμῖν τοῖς πένησι, κἂν μαρτυρήσωμεν, ὁ λόγος ὑποβάλλει ἐξίστασϑαι πρωτείων ὑμῖν τοῖς διὰ τὴν ἐν Χριστῷ πρὸς ϑεὸν ἀγάπην πατοῦσι τὴν ἀπατηλὴν δόξαν καὶ τῶν πολλῶν καϑικχ- νουμένην καὶ τὴν τοσαύτην κτῆσιν καὶ τὴν πρὸς τέχνα φιλοστοργίαν».
ΧΥ͂Ι. Ἅμα ὁὲ καὶ τήρει τὸ σεμνὸν τῆς γραφῆς πολυπλασιασμὸν καὶ ἑχατονταπλασιασμὸν ὑπισχνουμένης ἀδελφῶν καὶ τέκνων καὶ γονέων καὶ ἀγρῶν καὶ οἰκιῶν" οὐ συγκατηρίϑμηται δὲ τούτοις γυνή. οὐ γὰρ εἴρηται. πᾶς ὅστις ἀφῆκεν ἀδελφοὺς ἢ ἀδελφὰς ἢ γονεῖς ἢ τέχνα ἢ ἀγροὺς ἢ οἰκίας ἢ γυναῖχα ἕνεχεν τοῦ ὀνόματός μου, πολλα- πλασίονα λήψεται" „ev γὰρ τῇ ἀναστάσει τῶν νεχρῶν οὔτε γαμοῦσιν οὔτε γαμίσχονται, ἀλλ᾽ εἰσὶν αἷς οἱ ἄγγελοι οἱ ἐν τοῖς οὐρανοῖς."
Fear not those who kill the body§16
16Together, keep the holy multiplication Scripture promises — of brothers and children and parents and fields and houses. But wife is not counted with these. For it is not said, 'Everyone who left brothers or sisters or parents or children or fields or houses or wife for my name's sake shall receive manifold.' 'For in the resurrection of the dead they neither marry nor are given in marriage, but are as the angels in the heavens.' (Matthew 19:29) (Matthew 22:30)
Greek · §16
τέχνα ἢ ἀγροὺς ἢ οἰκίας ἢ γυναῖχα ἕνεχεν τοῦ ὀνόματός μου, πολλα- πλασίονα λήψεται" „ev γὰρ τῇ ἀναστάσει τῶν νεχρῶν οὔτε γαμοῦσιν οὔτε γαμίσχονται, ἀλλ᾽ εἰσὶν αἷς οἱ ἄγγελοι οἱ ἐν τοῖς οὐρανοῖς."
XV. Ὅπερ τοίνυν εἶπεν Ἰησοῦς τῷ λαῷ καϑιστὰς αὐτοὺς ἐπὶ τὴν ἁγίαν γῆν, ταῦτα καὶ ἡμῖν ἂν λέγοι νῦν ἡ γραφή. ἔχει δὲ οὕτως ἡ λέξις νῦν φοβήϑητε κύριον καὶ λατρεύσατε αὐτῷ ἐν εὐϑύτητε καὶ
ἐν δικαιοσύνῃ.“ ἐρεῖ δὲ ἡμῖν ἀναπειϑομένοις εἰδωλολατρεῖν καὶ τὰ ἑξῆς οὕτως ἔχοντα' ,περιέλεσϑε τοὺς ϑεοὺς τοὺς ἀλλοτρίους, οἷς ἐλάτρευσαν οἱ πατέρες ὑμῶν ἐν τῷ πέραν τοῦ ποταμοῦ καὶ ἐν Αἰγύπτῳ, καὶ λατρεύετε κυρίῳ."
χατ᾽ ἀρχὰς μὲν οὖν ὅτε κατηχεῖσϑαι ἐμέλλετε, εὐλόγως ἂν ὑμῖν εἴρητο" „el δὲ μὴ ἀρέσκει ὑμῖν λατρεύειν κυρίῳ, ἐκλέξασϑε ὑμῖν αὐτοῖς σήμερον τίνι λατρεύσετε, εἴτε τοῖς ϑεοῖς τῶν πατέρων ὑμῶν τῶν ἐν τῷ πέραν τοῦ ποταμοῦ εἴτε τοῖς ϑεοῖς τῶν ᾿ΔΑμοῤῥαίων, ἐν οἷς ὑμεῖς κατοικεῖτε ἐπὶ τῆς γῆς." καὶ ἔλεγεν ἂν ὑμῖν ὁ κατηχῶν" ,ἐγὼ δὲ καὶ ἡ οἰχία μου λατρεύσομεν κυρίῳ, ὅτι ayıög ἐστιν. νῦν δὲ ταῦ- τα 00x ἔχει χώραν ὑμῖν λέγεσϑαι᾽ τότε γὰρ εἴπετε" μὴ γένοιτο ἡμῖν καταλιπεῖν κύριον, ὥστε λατρεύειν ϑεοῖς ἕ ἑτέροις. κύριος ὁ ϑεὸς ἡμῶν αὐτὸς ϑεός ἐστιν, ὃς
Confessing before men§17
17What Jesus said, then, settling the people on the holy land, Scripture might now say to us. The wording runs: 'Now fear the Lord, and serve him in uprightness and righteousness.' (Joshua 24:14–18) And to us, persuaded to commit idolatry, it will say this and what follows, running thus: 'Put away the strange gods your fathers served beyond the river and in Egypt, and serve the Lord.' (1 Samuel 2:25) At the beginning, when you were about to be catechized, it would rightly have been said to you: 'But if it please you not to serve the Lord, choose for yourselves this day whom you shall serve — whether the gods of your fathers beyond the river, or the gods of the Amorites, in whose land you dwell.' And your catechist would have said to you, 'But I and my house shall serve the Lord, for he is holy.' Now these have no place being said to you. For then you said, 'Far be it from us to forsake the Lord to serve other gods. The Lord our God himself is God, who brought us and our fathers up from Egypt, and kept us in all the way we walked in.' But in the godliness compacts too, you answered your catechists of old with this: 'We too shall serve the Lord; for this is our God.' If, then, he who transgresses compacts with men is a truce-breaker, foreign to salvation — what of those who, by denying, annul the compacts they made with God, running back to Satan, whom at baptism they renounced? To such must be said the words Eli spoke to his sons: 'If a man sinning sin against a man, they shall pray for him; but if he sin against the Lord, who shall pray for him?'
Greek · §17
μεν κυρίῳ, ὅτι ayıög ἐστιν. νῦν δὲ ταῦ- τα 00x ἔχει χώραν ὑμῖν λέγεσϑαι᾽ τότε γὰρ εἴπετε" μὴ γένοιτο ἡμῖν καταλιπεῖν κύριον, ὥστε λατρεύειν ϑεοῖς ἕ ἑτέροις. κύριος ὁ ϑεὸς ἡμῶν αὐτὸς ϑεός ἐστιν, ὃς ἀνήγαγεν ἡμῦς καὶ τοὺς πατέρας ἡμῶν ἐξ Al, ὕπ- του, καὶ διεφύ λαξεν ἡμᾶς ἐν πάσῃ τῇ ὁδῷ, ἡ ἐπορεύϑημεν ἐν αὐτῇ “ ἀλλὰ καὶ ἐν ταῖς περὶ ϑεοσεβείας συνϑήκαις πάλαι τοῖς κατηχοῦσιν ὑμᾶς ἀπεχρίϑητε τόδε" „xal ἡμεῖς λατρεύσομεν χυρίφ᾽ οὗτος γὰρ ὁ ϑεὸς ἡμῶν ἐστιν." εἰ τοίνυν ὁ παραβὰς τὰς πρὸς ἀνϑρώπους συνϑή- κας ἀσπονδός τις ἐστὶ καὶ σωτηρίας ἀλλότριος, τί λεκτέον περὶ τῶν διὰ τοῦ ἀρτνεῖσϑαι ἀϑετούντων ἃς ἔϑεντο πρὸς ϑεὸν συνϑήχας καὶ παλινδρομούντων ἐπὶ τὸν σατανᾶν, ᾧ βαπτιζόμενοι ἀπετάξαντο; λεχτέον γὰρ πρὸς τὸ τοιοῦτον τοὺς λελαλημένους ὑπὸ τοῦ Ἠλεὶ τοῖς υἱοῖς λόγους" (ἐὰν ἁμαρτάνων ἁμαρτάνῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξον- ται περὶ αὐτοῦ᾽ ἐὰν δὲ εἰς κύριον ἁμαρτάνῃ, τίς προσεύξεται περὶ αὐτοῦ;" XVIIL Μέγα ϑέατρον συγκροτεῖται ἐφ᾽ ὑμῖν ἀγωνιζομένοις καὶ ἐπὶ τὸ μαρτύριο» καλουμένοις" ὡς εἰ τὸ τοιοῦτον ἐλέγομεν γίνεσϑαι ἐπί τινων νομιζομένων παραδόξων ἀγωνιστῶν συναγωνιζομένων
13 mm,, die etwa fünf Buchst. fassen könnte | 21 τὸ τοιοῦτον M τοὺὶς τοιούτοις hergehenden Wort entstandener Schreibfehler; συναϑροιζομένων vermute ich, ar-
ἐπὶ τὴν ϑέαν τοῦ ἀγῶνος μυρίων ὅσων. καὶ οὐκ ἔλαττόν γε τοῦ Παύ- λου ἐρεῖτε, ὅταν ἀγωνίζησϑε: »ϑέατρον ἐγενήϑημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνϑρώποις." ὅλος οὖν ὃ κόσμος καὶ πάντες οἱ ἄγγελοι δεξιοὶ καὶ ἀριστεροὶ xal πάντες avdomroı, οἵ τε ἀπὸ τῆς τοῦ ϑεοῦ μερίδος καὶ οἱ ἀπὸ τῶν λοιπῶν, ἀκούσονται ἡμῶν ἀγωνιζομένων τὸν περὶ χριστιανισμοῦ ἀγῶνα. καὶ ἤτοι οἱ ἐν οὐρανοῖς ἄγγελοι ἐφ᾽ ἡμῖν εὐφρανϑήσονται, καὶ «ποταμοὶ κροτήσουσι χειρὶ ἐπὶ τὸ αὐτὸ, καὶ τὰ ὄρη ἀγαλλιάσονται", «καὶ πάντα τὰ ξύλα τοῦ πεδίου ἐπικροτήσει τοῖς κλάδοις“ ἢ, ὃ μὴ εἴη, καὶ κάτω δυνάμεις αἱ ἐπιχαιρεσίκαχοι | εὐφραν- ϑήσονται. οὐδὲν δὲ ἄτοπον ἰδεῖν x τῶν τῷ Ἡσαΐᾳ γεγραμμένων τὰ λεχϑησόμενα ὑπὸ τῶν ἐν ἄδου τοῖς νενικημένοις χαὶ ἀπὸ τοῦ οὐρα- νίου μαρτυρίου καταπεπτωχόσιν, ἵν ἔτι φρίξωμεν τὴν ἐν τῷ apvelo- ϑαι ἀσέβειαν. λεχϑήσεσ
We are a spectacle to the world§18
18But since our contest is a spectacle to the world — 'for we are made a theater to the world and angels and men' (1 Corinthians 4:9) — let us consider who beholds: God the president, angels clapping as rivers clap with hands, saints rejoicing. Hades too below stirs, saying to the denier: 'Hades below was embittered meeting thee; all the giants rose to thee.' (Psalm 98:8) Choose then before whom to contend nobly: before God and angels unto glory, or before Hades unto shame. 'He who loveth father or mother more than me is not worthy of me.' (Isaiah 14:9–20) And Elijah's word stands: 'How long halt ye on both hams? If the Lord be God, go after him; but if Baal, go after him.' (Matthew 10:37) (1 Kings 18:21)
Greek · §18
δὲ ἄτοπον ἰδεῖν x τῶν τῷ Ἡσαΐᾳ γεγραμμένων τὰ λεχϑησόμενα ὑπὸ τῶν ἐν ἄδου τοῖς νενικημένοις χαὶ ἀπὸ τοῦ οὐρα- νίου μαρτυρίου καταπεπτωχόσιν, ἵν ἔτι φρίξωμεν τὴν ἐν τῷ apvelo- ϑαι ἀσέβειαν. λεχϑήσεσϑαι γὰρ οἶμαι πρὸς τὸν ἀρνησάμενον τοιαῦτα" »ὁ ἄδης κάτωϑεν ἐπικράνϑη συναντήσας σοι" συνηγέρϑησάᾶν σοι πάντες οἱ γίγαντες οἱ ἄρξαντες τῆς γῆς, οἱ ἐγείραντες ἐχ τῶν ϑρόνων αὐτῶν πάντας βασιλεῖς ἐϑνῶν. πάντες ἀποχριϑήσονται καὶ ἐροῦσί σοι". τίνα δὲ ἐροῦσιν αἱ νενικημέναι δυνάμεις τοῖς νενικημένοις καὶ οἱ ὑπὸ τοῦ διαβόλου ἑαλωχότες τοῖς ἐν ἀρνήσει ἑαλωκόσι, τίνα οὖν ταῦτα; «καὶ σὺ ἑάλως ὥσπερ καὶ ἡμεῖς, ἐν ἡμῖν δὲ κατελογίσϑης“. ἐὰν δὲ καὶ με- γάλης τις ἐλπίδος τυγχάνων καὶ ἐνδόξου τῆς ἐν ϑεῷ ὑπὸ δειλίας ἢ) πόνων προσαγομένων ἡττηϑῇ ἐν ϑεῷ, ἀκούσεται" νκατέβη εἰς ἄδου ἡ δόξα σου, ἡ πολλὴ εὐφροσύνη σου ὑποχάτω σου στρώσουσι σῆψιν, καὶ τὸ καταχάλυμμά σου σκώληξ." εἰ δὲ καὶ ἔλαμψέ τις ἐν ταῖς ἐκχ- κλησίαις πολλάκις ος „oO ἑωσφόρος" ἐπιφαινόμενος αὐταῖς λαμψάντων αὐτοῦ τῶν καλῶν ἔργων ,ἔμπροσϑεν τῶν ἀνθρώπων" καὶ μετὰ ταῦτα τὸν μέγαν ἀγῶνα ἀγωνιζόμενος τὸν στέφανον ἀπολώλεχε τοιούτου ϑρόνου, ἀκούσεται". «πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος ὁ πρωὶ ἀνατέλλων; συνετρίβη ἐπὶ τὴν γῆν." καὶ τοῦτο δὲ πρὸς αὐτὸν
ἐν ϑεῷ will Wettstein (vgl. Addenda zu p. 180) tilgen oder durch ἐκ 9800 er- vgl. Origenes ὁ. Cels. VIII 44; doch ist ἡττᾶσϑαι ἐν Yes vielleicht nach Analogie von στήχειν ἐν χυρίῳφ (Phil. 4,1. I Thess. 3,8) zu erklären | 22 ἡ πολλὴ εὐφρο-
λεχϑήσεται τῷ διαβόλῳ διὰ τῆς ἀρνήσεως ὡμοιωμένον" οδιφήσῃ ἐν τοῖς ὄρεσιν εἷς νεχρὸς ἐβδελυγμένος μετὰ πολλῶν τεϑνηχότων ἐκχκχε- κεντημένων μαχαίραις καταβαινόντων εἰς ἄδου. ὃν τρόπον ἱμάτιον ἐν αἵματι πεφυρμένον οὐκ ἔσται χαϑαρὸν, οὕτως οὐδὲ σὺ ἔσῃ καϑα- 5 006.“ πῶς γὰρ ἔσται χαϑαρὸς αἵματι καὶ φόνῳ τῷ βδελυχτῷ τῆς ἀρνήσεως πταίσματι μεμιασμένος καὶ ἐμπεφυρμένος τηλιχούτῳ χαχῷ; νῦν δείξωμεν ὅτι ἠχούσαμεν τοῦ ,ὃ φιλῶν υἱὸν ἢ ϑυγατέρα ὑπὲρ ἐμὲ οὐχ ἔστε μου ἄξιος", πρόσχωμεν, μή ποτε xav δισταγμὸς περὶ τοῦ, πότερόν ποτε ἀρνητέον ἢ ὁμολογητέον, γένηται ἐν ἡμῖν" 10 ἕνα μὴ χαὶ πρὸς ἡμᾶς ὁ τοῦ Ἡλίου λεχϑῇ λόγος οὕτως ἔχων" »ἕως πότε ὑμεῖς χωλανεῖτε ἐπ᾽ ἀμφοτέραις ταῖς ἰγνύαις; εἰ ἔστι χύριος ὁ ϑεὸς, πορεύεσϑε ὀπίσω αὐτοῦ."
Sheep for the slaughter§19
19Likely we shall be reproached too, and hear: 'Where is your God? You suffer, you are tortured, you die — where is the help from him?' (Psalm 44:14–18 (LXX 43)) But the Psalms taught us beforehand to bear reproach: 'Thou madest us a reproach to our neighbors, a scorn and derision to them about us.' (1 Peter 4:14) We have not forgotten thee, nor dealt unrighteously in thy covenant; our heart turned not back. For reproach for Christ's sake is glory: 'If ye be reproached for Christ, blessed are ye; for the spirit of glory and of God resteth upon you.' (Psalm 44:14–18)
Greek · §19
ν ἢ ὁμολογητέον, γένηται ἐν ἡμῖν" 10 ἕνα μὴ χαὶ πρὸς ἡμᾶς ὁ τοῦ Ἡλίου λεχϑῇ λόγος οὕτως ἔχων" »ἕως πότε ὑμεῖς χωλανεῖτε ἐπ᾽ ἀμφοτέραις ταῖς ἰγνύαις; εἰ ἔστι χύριος ὁ ϑεὸς, πορεύεσϑε ὀπίσω αὐτοῦ." XIX. Εἰχὸς δὲ ἡμᾶς καὶ ὀνειδισϑήσεσϑαι ὑπὸ Zee καὶ μυχτηρισϑήσεσϑαι ὑπό τινῶν χυχλούντων ἡμᾶς καὶ τὴν κχεφαλὴν 15 ®g ἐπὶ ἀνοήτοις κινούντων ἡμῖν. ἀλλὰ τούτων συμβαινόντων ἡμεῖς λέγωμεν πρὸς ϑεόν" ,ἔϑου ἡμᾶς ὄνειδος τοῖς γείτοσιν ἡμῶν, μυχτη- ρισμὸν καὶ γέλωτα τοῖς κύχλῳ ἡμῶν. ἔϑου ἡμᾶς εἰς παραβολὴν ἐν τοῖς ἔϑνεσι, χίνησιν κεφαλῆς ἐν τοῖς λαοῖς. ὅλην τὴν ἡμέραν ἢ ἐντροπή μου κατ᾽ ἐναντίον μου ἐστὶ, καὶ ἡ αἰσχύνη τοῦ προσώπου 20 μου ἐχάλυψέ με, ἀπὸ φωνῆς ὀνειδίζοντος καὶ καταλαλοῦντος, ἀπὸ προσώπου ἐχϑροῦ καὶ ἐχδιώχοντος.. uaxapıov δὲ καὶ ἐπὶ τούτοις πᾶσι συμβαίνουσι τὴν ἀπὸ παῤῥησίας τοῦ προφήτου ἐπιφερομένην αὐτοῖς φωνὴν εἰπεῖν τῷ ϑεῷ τήν" «ταῦτα πάντα ἦλϑεν ἐφ᾽ ἡμᾶς. καὶ οὐκ ἐπελαϑόμεϑά σου, καὶ 00x | ἠδικήσαμεν ἐν τῇ διαϑήχῃ σου, 25 καὶ 00x ἀπέστη εἰς τὰ ὀπίσω ἡ καρδία ἡμῶν."
Reckoned as sheep in this life§20
20In this life we are reckoned as sheep — 'we are reckoned as sheep of slaughter' (Psalm 44:21–22) — who know the secrets of the heart. If we spread our hands to a strange god, God who searches hearts shall find it out. But stretching hands to him in confession, we are sent as sheep in wolves' midst, and the wolves cannot devour whom the Shepherd keeps. 'Son, honor the Lord, and thou shalt be strong' (Matthew 10:16) — honoring him by confession unto death.
Greek · §20
προφήτου ἐπιφερομένην αὐτοῖς φωνὴν εἰπεῖν τῷ ϑεῷ τήν" «ταῦτα πάντα ἦλϑεν ἐφ᾽ ἡμᾶς. καὶ οὐκ ἐπελαϑόμεϑά σου, καὶ 00x | ἠδικήσαμεν ἐν τῇ διαϑήχῃ σου, 25 καὶ 00x ἀπέστη εἰς τὰ ὀπίσω ἡ καρδία ἡμῶν." XX. Monuovevousev ὅτι ἐν τῷ βίῳ τούτῳ τυγχάνοντες καὶ
Anm, b) | 15 ἡμῖν] Wettstein (p. 181 am Rand) vermutet unrichtig ὑμῖν | 17 γέλωτα
νοοῦντες “τὰς ἔξω τοῦ βίου ὁδοὺς τῷ ϑεῷ φαμεν To‘ ,ἐξέχλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου“ νῦν καιρὸς ἀναμιμνήσκεσϑαι τοῦ, ὅτι τόπος καχώσεώς ἐστι τῆς ψυχῆς τὸ χωρίον τοῦτο, ἐν ᾧ τετα- πεινώμεϑα᾽ iva εὐχόμενοι λέγωμεν τό" „ori ἐταπείνωσας ἡμᾶς ἐν τόπῳ κακώσεως, καὶ ἐπεχάλυψεν ἡμᾶς σχιὰ Havarov.“ ϑαῤῥοῦντες δὲ λέ- yousv καὶ 10‘ „el ἐπελαϑόμεϑα τοῦ ὀνόματος τοῦ ϑεοῦ ἡμῶν, καὶ εἰ διεπετάσαμεν χεῖρας ἡμῶν πρὸς ϑεὸν ἀλλότριον, οὐχὶ ὃ ϑεὸς ἐχζη- τήσει ταῦτα;"
The secret martyrdom of daily death§21
21But not the open martyrdom alone: secretly too the soul is crowned that denies itself through love toward God. 'The testimony of our conscience' (Psalm 44:21–22) — this too is martyrdom before God, who 'knoweth the secrets of the heart.' (1 Corinthians 15:31) For 'for thy sake we are killed all the day' (2 Corinthians 1:12) — the daily death of the self-denied. Blessed then are the pure in conscience, whether before tribunals or in secret, for God seeth in secret and rewardeth.
Greek · §21
αὶ ἐπεχάλυψεν ἡμᾶς σχιὰ Havarov.“ ϑαῤῥοῦντες δὲ λέ- yousv καὶ 10‘ „el ἐπελαϑόμεϑα τοῦ ὀνόματος τοῦ ϑεοῦ ἡμῶν, καὶ εἰ διεπετάσαμεν χεῖρας ἡμῶν πρὸς ϑεὸν ἀλλότριον, οὐχὶ ὃ ϑεὸς ἐχζη- τήσει ταῦτα;"
XXI. Mn τὸ ἐν φανερῷ δὲ μόνον μαρτύριον ἀλλὰ καὶ τὸ ἐν χρυπτῷ τελείως ἀναλαβεῖν ἀγωνισώμεϑα, ἵνα καὶ αὐτοὶ ἀποστολικῶς ἀναφϑεγξώμεϑα τό „Todro γάρ ἐστε τὸ καύχημα ἡμῶν, τὸ μαρτύ- ριον τῆς συνειδήσεως ἡμῶν, ὅτι ἐν ἁγιότητι καὶ εἰλικρινείᾳ ϑεοῦ" νἀνεστράφημεν ἐν τῷ χόσμῳ." συνάπτωμεν δὲ τῷ ἀποστολικῷ τὸ προ- φητιχκὸν τό" ,αὐτὸς δὲ γινώσχει τὰ χρύφια τῆς καρδίας“ ἡμῶν, καὶ μάλιστα, ἐὰν τὴν ἐπὶ ϑανάτῳ ἀπαγώμεϑα᾽ ὅτε φήσομεν τὸ ὑπὸ μό- νῶν μαρτύρων λεγόμενον τῷ ϑεῷ τό“ ,ὅτι ἕνεχα σοῦ ϑανατούμεϑα ω , « , > ς ’ - ° 2 , oAnv τὴν ἡμέραν, ἐλογίσϑημεν ὡς πρόβατα σφαγῆς." ἐὰν δέ ποτε ἀπὸ τοῦ φρονήματος ,τῆς σαρχὸς" ὑποβάλληται ἡμῖν φόβος τῶν ἀπειλούν- τῶν ἡμῖν ϑάνατον δικαστῶν, τότε εἴπωμεν αὐτοῖς τὸ ἀπὸ τῶν Παροι- μεῶν" „vie, τίμα τὸν κύριον, καὶ ἰσχύσεις" πλὴν δὲ αὐτοῦ μὴ φοβοῦ ἄλλον."
XXIL Kal τοῦτο δὲ πρὸς τὰ προχείμενά ἐστι χρήσιμον. φησὶν ἐν τῷ Ἐκχκλησιαστῇ 6 Σολομῶν" ,ἐπήνεσα ἐγὼ πάντας τοὺς τεϑνηχό- τας ὑπὲρ τοὺς ζῶντας, ὅσοι αὐτοὶ ζῶσι» ἕως τοῦ νῦν." τίς av οὕτως εὐλόγως ἐπαινοῖτο τεϑνηχὼς “ἧς ὁ αὐτοπροαιρέτως τὸν ϑάνατον ὑπὲρ εὐσεβείας ἀναδεξάμενος; ὁποῖος ἦν ὃ Ἐλεάξαρος »τὸν μετ᾽ εὺ- κλείας ϑάνατον μᾶλλον ἢ ἢ τὸν μετὰ μύσους βίον ἀναδεξ ξάμενος καὶ αὖτο- προαιρέτως ἐπὶ τὸ τύμπανον προάγων“ ἢ ὅστις »λογισμὸν ἀστεῖον ava- λαβὼν ἄξιον τῆς ἐνενηκονταετοῦς αὐτοῦ ἡλικίας καὶ τῆς τοῦ γήρως
The dead better than the living — Eleazar§22
22'Better are the dead than the living,' (Ecclesiastes 4:2) says Qoheleth — that we may not fear death but desire it when the confession calls. Eleazar the aged scribe would not even pretend to eat swine's flesh: spitting it out, he went willingly to the rack, 'leaving the young a noble example, willingly and manfully to die a good death for the revered and holy laws.' (2 Maccabees 6:18–31) So we too, refusing base compliance, shall leave children and brethren an example worth more than life.
Greek · §22
ὑπεροχῆς καὶ τῆς ἐπιχτήτου καὶ ἐπιφανοῦς πολιᾶς καὶ τῆς ἐκ παιδὸς καλλίστης ἀνατροφῆς μᾶλλον δὲ τῆς ἁγίας καὶ ϑεοχτίστου νομοϑεσίας" εἶπεν ὅτι (οὐχ ἔστε τῆς ἡμετέρας ἡλικίας ἄξιον ὑποχριϑῆναι, ἵνα πολλοὶ τῶν νέων ὑπολαβόντες Ἐλεάζαρον τὸν ἐνενηκονταετῆ μετα- 5 βεβληκέναι εἰς ἀλλοφυλισμὸν, καὶ αὐτοὶ διὰ τὴν ἐμὴν ὑπόκρισιν καὶ διὰ τὸ μιχρὸν καὶ ἀχαριαῖον ζῆν πλανηϑῶσι di ἐμὲ, καὶ μύσος καὶ χηλῖδα τοῦ γήρως καταχτήσομαι. εἰ γὰρ καὶ ἐπὶ τοῦ παρόντος ἐξε- λοῦμαι τὴν ἐξ ἀνθρώπων τιμωρίαν, ἀλλὰ τὰς τοῦ παντοχράτορος χεῖρας οὔτε ζῶν οὔτε ϑανὼν ἐχφεύξομαι. διόπερ ἀνδρείως νῦν | με- : 10 ταλλάξας τὸν βίον τοῦ μὲν γήρως ἄξιος φανήσομαι, τοῖς δὲ νέοις ὑπόδειγμα γενναῖον καταλελοιπὼς εἰς τὸ προϑύμος καὶ γενναίως ὑπὲρ τῶν σεμνῶν καὶ ἁγίων νόμων εὐϑανατίζειν." εὔχομαι dt ὑμᾶς παρὰ ταῖς ϑύραις τοῦ ϑανάτου μᾶλλον δὲ τῆς ἐλευϑερίας γενομένους, μάλιστα εἰ πόνοι προσάγοιντο, (οὐδὲν γάρ ἐστιν 15 ἀπελπίσαι ἀπὸ τῆς βουλῆς τῶν ἀντικειμένων ἐνεργειῶν παϑεῖν ὑμᾶς), τοιαῦτα εἰπεῖν" τῷ κυρίῳ τῷ τὴν ἁγίαν γνῶσιν ἔχοντι φανερόν ἐστιν ὅτι δυνάμενος ἀπολυϑῆναι τοῦ ϑανάτου σχληρὰς ὑποφέρω κατὰ σῶμα ἀλγηδόνας μαστιγούμενος, χατὰ ψυχὴν δὲ ἡδέως διὰ τὸν αὐτοῦ φόβον ταῦτα πάσχω.“ τοιοῦτος δὴ ὁ ϑάνατος Ἐλεαζάρου ἦν, ὡς 20 ἐπειρῆσϑαι αὐτῷ" „od μόνον τοῖς νέοις ἀλλὰ καὶ τοῖς πλείστοις τοῦ ἔϑνους τὸν ἑαυτοῦ ϑάνατον γενναιότητος ὑπόδειγμα καὶ μνημόσυνον ἀρετῆς καταλέλοιπε." ΧΧΠΠ. Καὶ οἱ ἑπτὰ δὲ ἐν τοῖς Μακκαβαϊκοῖς ἀναγραφέντες ἀδελφοὶ, οὕς (μάστιξι καὶ νευραῖς" ἠκίσατο ᾿Αντίοχος ἐμμένοντας τῇ ϑεοσε- 25 βείᾳ, δυνήσονται παράδειγμα κάλλιστον εἶναι ῥωμαλέου μαρτυρίου παντὶ λογισαμένῳ av, εἰ μέλλει παιδαρίων εἶναι ἐλάττων, οὐ καϑ' ἕνα μόνον βασάνους ὑπομεινάντων ἀλλὰ καὶ τῷ τὴν alxlav τῶν ἀδελφῶν τεϑεωρηχέναι παράστημα εὔτονον εὐσεβείας ἐπιδειξαμένων. ap ὧν εἷς γενόμενος, ος ἡ γραφὴ ὠνόμασε, «προήγορος“ εἶπε πρὸς τὸν τύ- lI Makk. 7. — 24 II Makk. 7, 1. — 29 II Makk. 7, 2.
M?; am Rand steht μαστιγούμενος καὶ ψυχήν ἡδέως δὲ διὰ M? | 19 Ἐλεαζάρου)
The seven brothers and their mother§23
23After Eleazar, the seven brethren with their mother. The first, spokesman, said: 'What wilt thou ask and learn from us? We are ready to die rather than transgress our fathers' (2 Maccabees 7:2–6) laws.' Set in the pan and fried, yet breathing, he exhorted the rest to look to God's all-seeing eye and to the president of the contest, who strengthens the willing, and died praying them to manful endurance.
Greek · §23
M?; am Rand steht μαστιγούμενος καὶ ψυχήν ἡδέως δὲ διὰ M? | 19 Ἐλεαζάρου)
pavvov' „ri μέλλεις ἐρωτᾶν καὶ μανϑάνειν; ἕτοιμοι γὰρ ἀποϑνήσκειν ἐσμὲν ἢ παραβαίνειν τοὺς πατρίους νόμους". τί δὲ δεῖ λέγειν, ὁποῖα ὑπέμειναν τηγάνων καὶ λεβήτων ἐχπυρουμένων, iva ἐν αὐτοῖς βασα- νισϑῶσι προπαϑόντες ἕχαστος διάφορα; ὃ γὰρ ὀνομασϑεὶς αὐτῶν »ϑροήγορος" ἐγλωσσοτομήϑη πρῶτον" εἶτα περιεσχυϑίσϑη τὴν χεφα- λὴν, καὶ οὕτως ἤνεγκε τὸν περισχυϑισμὸν ὡς ἄλλοι τὴν διὰ τὸν ϑεῖον νόμον περιτομὴν, νομίζων καὶ ἐν τούτῳ πληροῦν λόγον διαϑήκης ϑεοῦ. καὶ οὐχ ἀρχεσϑείς γε τούτοις ὃ ᾿Αντίοχος ἠχρωτηρίασεν αὐτὸν »τῶν λοιπῶν ἀδελφῶν καὶ τῆς μητρὸς συνορώντων" τῇ ϑέᾳ κολάζων 10 τοὺς ἀδελφοὺς καὶ τὴν μητέρα καὶ οἰόμενος τὴν πρόϑεσιν αὐτῶν διὰ τῶν οὕτω νομιζομένων φοβερῶν κενήσειν. οὕτως δὴ ὁ ᾿Αντίοχος τού- τοις μὴ ἀρκεσϑεὶς »ἄχρηστον" ὡς πρὸς τὴν τοῦ σώματος κατασχευὴν »γενόμενον“ δὶ ὧν πρῶτον ἐχόλασεν ,ἐχέλευσε τῇ“ ἐν τοῖς τηγάνοις χαὶ τοῖς λέβησι, πυρᾷ προσάγειν ἔμπνουν καὶ τηγανίζειν" αὐτόν. οὑς 15 δὲ ἡ ἀτμὶς ἀνεδίδοτο ὑπὸ τῆς ὠμότητος τοῦ τυράννου ὀπτωμένων τῶν τοῦ γενναιοτάτου ἀϑλητοῦ τῆς εὐσεβείας σαρχῶν, οἱ λοιποὶ ,παρε- χκάλουν ἀλλήλους σὺν τῇ μητρὶ | γενναίως τελευτᾶν“ παραμυϑούμενοι 289 ἑαυτοὺς τῷ λογισμῷ τοῦ ἐφορᾶν ταῦτα τὸν Heov' ἤρχει γὰρ αὐτοῖς εἰς ὑπομονὴν ἡ πειϑὼ τοῦ παρεῖναι τοῖς ὑπομένουσι τὸν τοῦ ϑεοῦ 20 ὀφϑαλμόν᾽ καὶ παρεκάλεε αὐτοὺς ὃ ἀγωνοθέτης τῶν τῆς εὐσεβείας ἀϑλητῶν, παρακαλούμενος καὶ, ἵν᾿ οὕτως ὀνομάσω, εὐφραινόμενος ἐπὶ τοῖς κατεξανισταμένοις τῶν τηλικούτων πόνων. εὔχαιρον δ᾽ ἂν εἴη καὶ ἡμᾶς ἐν τοιούτοις γενομένους εἰπεῖν τοὺς ἐχείνων λόγους πρὸς ἑαυτοὺς τοῦτον ἔχοντας τὸν τρόπον οὕτως" ,χύριος ὃ ϑεὸς ἐφορᾷ 25 καὶ ταῖς ἀληϑείαις ἐφ᾽ ἡμῖν παρακαλεῖται."
Tried as gold in the furnace§24
24The second, his skin with the hair torn off, cried with his last breath: 'Thou, miscreant, releasest us from this present life; but the King of the world shall raise us, who died for his laws, unto eternal reviving of life.' (2 Maccabees 7:7–9) Avenging spirit, learn that tortures loose the body but bind the tortured unto judgment.
Greek · §24
ν. εὔχαιρον δ᾽ ἂν εἴη καὶ ἡμᾶς ἐν τοιούτοις γενομένους εἰπεῖν τοὺς ἐχείνων λόγους πρὸς ἑαυτοὺς τοῦτον ἔχοντας τὸν τρόπον οὕτως" ,χύριος ὃ ϑεὸς ἐφορᾷ 25 καὶ ταῖς ἀληϑείαις ἐφ᾽ ἡμῖν παρακαλεῖται."
XXIV. Τοῦ πρώτου τοῦτον τὸν τρόπον δοχιμασϑέντος, ὡς do- χιμάζεταε χρυσὸς ἐν χωνευτηρίῳ, ὁ δεύτερος ,ἐπὶ τὸν ἐμπαιγμὸν" ἤγετο' οὗ τὸ ,δέρμα σὺν ταῖς ϑριξὶ περισύραντες" οἱ διάκονοι τῆς τυραννικῆς ὁμότητος ἐπὶ μετάνοιαν ἐχάλουν τὸν πεπονϑότα ἐπερῶω-
80 τῶντες, εἰ φάγεται τῶν εἰδωλοϑύτων ,πρὶν τιμωρηϑῆναι τὸ σῶμα
κατὰ μέλος“ αὐτῷ. ὡς δ ἠρνήσατο τὴν, μετάνοιαν, ἐπὶ »τὴν ἑξῆς" ἤχϑη 5 βάσανον" τηρῶν τὴν ἔνστασιν μέχρι τῆς ἐσχάτης ἀ ἀναπνοῆς. μηδαμῶς γὰρ ϑραυσϑεὶς μηδὲ ἐνδοὺς πρὸς τοὺς πόνους ταῦτα εἶπε πρὸς τὸν ἀσεβῆ" ,σὺ μᾶλλον, ἀλάστορ, ἐκ τοῦ παρόντος ἡμᾶς ζῆν ἀπολύεις, ὃ
5 δὲ τοῦ κόσμου βασιλεὺς ἀποθανόντας ἡμᾶς ὑπὲρ τῶν αὐτοῦ νόμων εἰς αἰώνιον ἀναβίωσιν ζωῆς ἀναστήσει."
The mother’s courage§25
25The third held out tongue and hands undaunted: 'These I had from heaven, and for his laws I despise them, and from him I hope to receive them back.' (2 Maccabees 7:10–11) O noble exchange — members lent for a little, to be received incorruptible!
The fourth: 'It is good, being put to death by men, to wait for hope from God, to be raised by him; for as for thee, there shall be no resurrection unto life.' (2 Maccabees 7:14–19) The fifth: 'Thou hast authority among men, being mortal; do what thou wilt. But think not our nation forsaken by God: abide a little and see his great power, how he will torment thee and thy seed.' (2 Maccabees 7:10–19) The sixth: 'Deceive not thyself vainly; we suffer for our own sins against our God — yet think not thou shalt go unpunished, who fightest against those made godlike by the Word.'
Greek · §25
πόνους ταῦτα εἶπε πρὸς τὸν ἀσεβῆ" ,σὺ μᾶλλον, ἀλάστορ, ἐκ τοῦ παρόντος ἡμᾶς ζῆν ἀπολύεις, ὃ
5 δὲ τοῦ κόσμου βασιλεὺς ἀποθανόντας ἡμᾶς ὑπὲρ τῶν αὐτοῦ νόμων εἰς αἰώνιον ἀναβίωσιν ζωῆς ἀναστήσει."
XXV. Καὶ ὃ τρίτος δὲ ἐν οὐδενὶ τὰς ἀλγηδόνας τιϑέμενος καὶ διὰ τὴν πρὸς τὸν ϑεὸν ἀγάπην καταπατῶν αὐτὰς ,τὴν γλῶσσαν αἰτηϑεὶς ταχέως προέβαλε καὶ τὰς χεῖρας εὐθαρσῶς προέτεινεν" εἶπε
10 re’ διὰ τοὺς τοῦ ϑεοῦ νόμους ταῦτα καταλιπὼν ἐλπίζω αὐτὰ ἀπὸ ϑεοῦ χομίσασϑαι τοιαῦτα, οἷα ἂν ἀποδῴη ϑεὸς τοῖς τῆς εἰς αὐτὸν εὐσεβείας ἀϑληταῖς.
ὡσαύτως δὲ καὶ ὃ τέταρτος ἐβασανίζετο τὰς αἰχίας φέρων καὶ λέγων ὅτι: αἱρετὸν μεταλλάσσοντας ἀπ᾿ ἀνϑρώπων τὰς ἀπὸ τοῦ ϑεοῦ
15 προσδοχᾶν ἐλπίδας καὶ ὑπ᾽ αὐτοῦ ἀναστήσεσϑαι" ἀνάστασιν, ἣν οὐκ ἀναστήσεται 6 τύραννος" οὐ γὰρ „els ζωὴν" ἀλλὰ εἰς ὀνειδισμὸν καὶ εἰς αἰσχύνην αἰώνιον ἀναστήσεται.
ἑξῆς τὸν πέμπτον ἠχίσατο, ὃς ἐνιδὼν τῷ ᾿Αντιόχῳ ὠνείδισεν αὐτῷ τὸ φϑαρτὸν μὴ κολούων αὐτοῦ τὴν ὑπερηφανίαν, νομίζοντος
20 μεγάλην εἶναι ἐξουσίαν τὴν ἐν ὀλίγαις ἡμέραις τυραννίδα. ἔφασκε δὲ καὶ ἐν τούτοις ὧν τὸ ἔϑνος μὴ ,χαταλελεῖφϑαι" ὑπὸ ϑεοῦ τοῖ ὅσον οὐδέπω τὸν ᾿Αντίοχον ,καὶ τὸ σπέρμα" αὐτοῦ βασανίσοντος.
μετὰ τοῦτον ὁ ἕχτος πρὸς τῷ ἀποϑνήσχειν γενόμενος «μὴ πλα- vo“, εἶπεν. ἡμεῖς ὑπὲρ ἡμετέρων ἁμαρτημάτων δίκας τίνοντες, ἵν
25 ἐν τοῖς πόνοις καϑαρισϑῶμεν, ἑκουσίως „radra πάσχομεν". ἔλεγέ τε αὐτῷ, ὡὑς ἄρα οὐ χρὴ νομίζειν αὐτὸν ἀϑῷον ἔσεσϑαι | ,ϑεομαχεῖν" ἐπι- χειροῦντα- ϑεομάχος γὰρ ὃ τοῖς ἀπὸ τοῦ λόγου ϑεοποιηϑεῖσι μα- χόμενος.
ΧΧΥ͂Ι. Τελευταῖον δὲ τὸν νεώτερον ὃ ᾿Αντίοχος εἰς χεῖρας λαβὼν
ϑεοποιηϑεῖσι vermutet Wettstein (p. 187 am Rand) ohne Grund ϑεοπειϑέσι | 29 ὃ
καὶ πεισϑεὶς καὶ τοῦτον εἶναι ἀδελφὸν τῶν ἐν οὐδενὶ τὰς τηλικαύτας ἀλγηδόνας ϑεμένων καὶ τὴν αὐτὴν ἔχειν ἐχείνοις προαίρεσιν ἀλλαις ἐφόδοις ἐχρῆτο, νομίζων αὐτὸν παρακλήσεσι πεισϑήσεσϑαι καὶ ταῖς di’ ὅρκων πιστώσεσι περὶ τοῦ πλούσιον αὐτὸν ποιήσειν καὶ „uaxa- ριστὸν“ ,μεταϑέμενόν τε
Creation from nothing confessed§26
26Last the youngest, with his mother. The tyrant promised riches and friendship, and bade the mother persuade her son to live. She in the fathers' tongue: 'My son, pity me, who bore thee nine months, nursed thee three years, reared thee; look on heaven and earth and all in them, and know God made them not from things that are — so too mankind comes to be. Fear not this tormentor, but, worthy of thy brethren, accept death, that in mercy I may receive thee with them.' (2 Maccabees 7:20–31) He answered: 'For whom wait ye? I obey not the king's command, but the law given through Moses. And thou, contriver of all evil against the Hebrews, shalt not escape God's hands.' So the seven with their mother were perfected, and the tyrant learned godliness is unconquered.
Greek · §26
αὶ τὴν αὐτὴν ἔχειν ἐχείνοις προαίρεσιν ἀλλαις ἐφόδοις ἐχρῆτο, νομίζων αὐτὸν παρακλήσεσι πεισϑήσεσϑαι καὶ ταῖς di’ ὅρκων πιστώσεσι περὶ τοῦ πλούσιον αὐτὸν ποιήσειν καὶ „uaxa- ριστὸν“ ,μεταϑέμενόν τε ἀπὸ τῶν πατρίων" (καὶ εἰς φίλους ἐγχατα- ταχϑέντα καὶ ,χρείας" βασιλικὰς ἐμπιστευϑέντα. οἧς δ᾽ οὐδὲν ἤνυε τὴν ἀρχὴν μηδὲ προσέχοντος τοῦ νεανίου ὡς ἀλλοτρίοις τῆς ἑαυτοῖ προαι- ρέσεως τοῖς λεγομένοις, ςπροσχαλεσάμενος τὴν μητέρα παρήνει γί- νεῦϑαι τοῦ μειρακίου σύμβουλον ἐπὶ σωτηρία“. ἡ δὲ ἐπιδειξαμένη πείσειν περὶ ὧν ἤϑελε τὸν υἱὸν καὶ χλευάσασα τὸν τύραννον πολλοὺς τῷ υἱῷ ἐκίνει λόγους περὶ ὑπομονῆς, ος τὸν νεανίαν μὴ περιμείναντα τὴν ἐπιφερομένην χόλασιν προλαβόντα προχαλέσασϑαι τοὺς δημίους λέγοντα τί μέλλετε καὶ βραδύνετε, ἀκούομεν γὰρ νόμου τοῦ δοϑέν- τος ἀπὸ ϑεοῦ" οὐ προσιέναι δεῖ πρόσταγμα ἐναντιούμενον ϑείοις λό- yoıs. ἀλλὰ καὶ εὑσπερεὶ βασιλεὺς ἀποφαινόμενος χατὰ τῶν ὑπ᾽ αὐτῷ δικαζομένων ἀπεφήνατο χρίσιν τὴν κατὰ τοῦ τυράννου, δικάζων μᾶλλον αὐτὸν ἥπερ δικαζόμενος" καὶ ἔφασχεν, og ἄρα ἐπὶ τοὺς οὐρα- νίους παῖδας ἀράμενος χεῖρας, 00x ἐχφεύξεται͵, τὴν τοῦ παντοχράτο- ρος ἐπόπτου ϑεοῦ κρίσιν."
ΧΧΥΙΙ. Ἦν δὲ τότε τὴν μητέρα τῶν τοσούτων ἰδεῖν ,εὐψύχως“ φέρουσαν ,διὰ τὰς ἐπὶ τὸν ϑεὸν ἐλπίδας" τοὺς πόνους xal τοὺς ϑανά- τους τῶν υἱῶν" δρόσοι γὰρ εὐσεβείας καὶ πνεῦμα ὁσιότητος 00x εἴων ἀνάπτεσϑαι ἐν τοῖς σπλάγχνοις αὐτῆς τὸ μητρικὸν καὶ ἐν πολλαῖς ἀναφλεγόμενον ὡς ἐπὶ βαρυτάτοις κακοῖς πῦρ. νομίζω δὲ καὶ ταῦτα
ὅ χρησιμώτατα πρὸς τὸ προκείμενον ἐπιτεμόμενος ἀπὸ τῆς γραφῆς
παρατεϑεῖσϑαι" iv’ ἴδωμεν, ὅσον δύναται κατὰ τῶν τραχυτάτων πό- γῶν καὶ τῶν βαρυτάτων βασάνων εὐσέβεια καὶ τὸ πρὸς ϑεὸν φίλτρον
παντὸς φίλτρου καϑ᾽ ὑπερβολὴν πλεῖον δυνάμενον. τούτῳ δὲ τῷ πρὸς ϑεὸν φίλτρῳ ἀνϑρωπίνη ἀσϑένεια οὐ συμπολιτεύεται ὑπερόριος ἀφ᾽ ὅλης τῆς ψυχῆς ἐλαυνομένη καὶ οὐδὲ χατὰ ποσὸν ἐνεργεῖν δυναμένη, ὅπου ἐστὶν ὃ οἷός τε εἰπεῖν᾽ ἰσχύς μου καὶ ὕμνησίς μου ὃ κύριος" 5 χαὶ πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν“.
The mother’s dew of piety§27
27What dew of piety fell on that mother, who saw seven sons perfected in one day and stood nobly! 'My strength and my hymn is the Lord, and he is become my salvation.' (Exodus 15:2) And 'I can all things in him who strengtheneth me.' (Philippians 4:13) By divine power she exhorted in a tongue the tyrant understood not, and nursed seven martyrs unto heaven in a single day.
Greek · §27
ς τῆς ψυχῆς ἐλαυνομένη καὶ οὐδὲ χατὰ ποσὸν ἐνεργεῖν δυναμένη, ὅπου ἐστὶν ὃ οἷός τε εἰπεῖν᾽ ἰσχύς μου καὶ ὕμνησίς μου ὃ κύριος" 5 χαὶ πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν“. XXVII. Ὁποῖον δ᾽ ἐστὶ τὸ μαρτύριον καὶ πόσην παῤῥησίαν ἐμποιδῦν πρὸς τὸν ϑεὸν, καὶ ἐντεῦϑεν ἔστι καταμαϑεῖν. φιλότιμός τις 6 ἅγιος ὧν καὶ ἀμείψασϑαι ϑέλων τὰς φϑασάσας εἰς αὐτὸν εὐερ- 10 γεσίας ἀπὸ | ϑεοῦ ξητεῖ, τί ἂν ποιήσαι τῷ κυρίῳ περὶ πάντων ὧν ἀπ’ 291 αὐτοῦ εἴληφε" καὶ οὐδὲν ἄλλο εὑρίσχει οἱονεὶ ἰσόῤῥοπον ταῖς εὐερ- γεσίαις δυνάμενον ἀπὸ ἀνϑρώπου εὐπροαιρέτου ἀποδοϑῆναι ϑεῷ, ὡς τὴν ἐν μαρτυρίῳ τελευτήν. γέγραπται γὰρ ἐν τῷ ἑχατοστῷ καὶ πέμπ- τῷ καὶ δεχάτῳ ψαλμῷ τὰ μὲν τῆς ἐπαπορήσεως οὕτως" »τί ἀνταπο- 15 δώσω τῷ κυρίῳ περὶ πάντων ὧν ἀνταπέδωχέ μοι" τὰ δὲ τῆς πρὸς αὐτὴν ἀπαντήσεως εἰπόντος" τί ἀνταποδώσει τῷ κυρίῳ περὶ πάντων ὧν ἀπ᾿ αὐτοῦ εἴληφεν ὁ λέγων, οὕτως εἰρημένα" ποτήριον σωτηρίου λήψομαι καὶ τὸ ὄνομα κυρίου ἐπικαλέσομαι". »ποτήριον δὲ „sorn- eiov“ ἔϑος ὀνομάξεσϑαι τὸ μαρτύριον, ὡς ἐν τῷ εὐαγγελίῳ εὕρομεν. 20 ἡνίκα γὰρ neltovos ὀρέγονται τιμῆς οἱ ϑέλοντες „ex δεξιῶν" καὶ ἱξ εὐωνύμων" ,καϑεσϑῆναι τῷ Ἰησοῦ ἐν τῇ βασιλείᾳ αὐτοῦ, φησὶ πρὸς αὐτοὺς ὁ κύριος" υ»δύνασϑε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω" ποτήριον λέγων τὸ μαρτύριον. ὅπερ ἐστὶ σαφὲς καὶ ἐκ τοῦ" ,πάτερ εἰ δυνα- τὸν παρένεγκε τὸ ποτήριον τοῦτο ar’ ἐμοῦ᾽ πλὴν οὐ τί ἐγὼ ϑέλω 25 ἀλλὰ τί σύ“. πλὴν μανϑάνομεν ὅτι συγχαϑίσει καὶ συμβασιλεύσει xal συνδικάσει τῷ βασιλεῖ τῶν βασιλευόντων ὁ πιὼν τὸ ποτήριον ἐχεῖνο, ὅπερ ἔπιεν ὁ Ἰησοῦς. τοῦτ᾽ οὖν ἐστι τὸ τοῦ ,σωτηρίου" ,ποτήριο»",
What shall I render — the cup of salvation§28
28'What shall I render to the Lord for all he rendered to me? The cup of salvation I will take, and call on the Lord's name.' The 'cup of salvation' in the Psalms is the martyr's death — which is why 'I will take the cup of salvation' (Revelation 6:9) is followed by 'Precious before the Lord is the death of his holy ones.' (Psalm 116:12–15 (LXX 114)) Precious then comes death to us, God's holy ones — not the common, as it were idle death of godliness, but a choice one: through Christianity and godliness and holiness. 'Can ye drink the cup that I drink, or be baptized with the baptism I am baptized with?' (Mark 10:38) And elsewhere: 'I have a baptism to be baptized with, and how am I straitened till it be accomplished!' (Luke 12:50) Consider whether the baptism after martyrdom, as the Savior's cleansing came to be for the world, itself comes to be for many unto healing. For as those who served the Mosaic altar were deemed to minister forgiveness of sins through blood of goats and bulls, so the souls of the beheaded for Jesus' testimony, not idly attending the heavenly altar, minister to prayers forgiveness of sins. And as Jesus Christ the High Priest offered himself a sacrifice, so the priests whose High Priest he is offer themselves a sacrifice — seen by their own place at the altar. But of priests, the blameless offering blameless sacrifices healed the Divine; those stained with blemishes, which Moses recorded in Leviticus, were fenced from the altar. Who is the blameless priest offering a blameless victim but he who holds the confession and fills every number the martyrdom-word requires (Psalm 116:12–15)?
Greek · §28
a. A. u. ähnliche Stellen, βρόντος M | 20 ὀρέγονται M ὠρέγοντο P! (doch ὦ aus ὁ
ὅπερ 6 λαβὼν ἐπικαλέσεται „ro ὄνομα κυρίου“ „mäg δὲ ὃς av ἐπικα- λέσηται τὸ ὄνομα κυρίου σωϑήσεται."
The Savior’s cup and courage§29
29But likely someone, through the 'Father, if it be possible, let this cup pass from me,' (Matthew 26:39) will deem the Savior cowardly concerning death. To whom we must say that, if all Scripture is one instrument of one God, the same Lord who says 'let this cup pass' also says in the Psalms, 'The Lord is my light and my savior; whom shall I fear? The Lord is the defender of my life; of whom shall I be afraid? When evildoers drew near to eat my flesh, my tormentors and enemies fainted and fell. Though a camp stand against me, my heart shall not fear; though war rise against me, in this I hope.' (Luke 22:42) And Matthew, Mark, Luke record the Gethsemane words diversely: 'let this pass from me' (Psalm 27:1–3 (LXX 26)) / 'bear away' / 'Abba, Father, all things are possible to thee; bear away this cup from me' (Mark 14:36) — and all add 'but not as I will.' See then whether you can say: since every martyrdom accomplishing an exodus is called a cup, he declined not the genus of martyrdom who said 'let this cup pass from me' (Psalm 27:1–3) (for he said 'let this pass,' not 'let the cup pass') but perhaps this kind. Consider the Savior beholding the kinds, so to call them, of cups, and what comes through each, and grasping with deepest wisdom the differences — declining this kind of exodus-martyrdom and secretly asking another, heavier, that a more universal benefit reaching more may be accomplished through another cup: which was not yet the Father's will to come to be — the Father dispensing more wisely than the Son's wish and than what the Savior saw in way and order. Clearly in the Psalms the 'salvation' 'cup' is the martyrs' death.
Greek · §29
ὅπερ 6 λαβὼν ἐπικαλέσεται „ro ὄνομα κυρίου“ „mäg δὲ ὃς av ἐπικα- λέσηται τὸ ὄνομα κυρίου σωϑήσεται."
XXIX. ᾿Αλλὰ εἰχός τινα διὰ τό" , πάτερ, εἰ δυνατόν ἐστι, παρελ- ϑέτω an’ ἐμοῦ τὸ ποτήριον τοῦτο" μὴ ἀχριβώσαντα τὸ βούλημα τῆς
Ξ - , a ς \ Du: 9 , 5 \ - ‚ 5 γραφῆς νομίζειν orı οἱονεὶ καὶ ὁ σωτὴρ ἐδειλίασε παρὰ τὸν τοῦ παϑους
καιρόν" ἐχείνου δὲ δειλεάσαντος, εἴποι τις ἂν, ὅτι τίς γενναῖος εἰς ἀεί; πρῶτον δὲ πευσόμεϑα τῶν ταῦτα περὶ τοῦ σωτῆρος ὑπολαμβανόν- τῶν, εἰ ἐλάττων nv τοῦ λέγοντος" (κύριος φωτισμός μου καὶ σωτήρ μου, τίνα φοβηϑήσομαι; κύριος ὑπερασπιστὴς τῆς ζωῆς μου, ἀπὸ τίνος
10 δειλιάσω; ἐν τῷ ἐγγίζειν ἐπ᾿ ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρχας
μου ol ϑλίβοντές με χαὶ οἱ ἐχϑροί μου αὐτοὶ ἠσϑένησαν καὶ ἔπεσον.
ἐὰν παρατάξηται ἐπ᾿ ἐμὲ παρεμβολὴ, οὐ φοβηϑήσεται ἡ καρόία μου:.
ἐὰν ἐπαναστῇ ἐπ᾽ ἐμὲ πόλεμος, ἐν ταύτῃ ἐγὼ ἐλπιῶ." τάχα δὲ οὐδὲ ἄλλου τινός ἐστι ταῦτα ἐν τῷ προφήτῃ λεγόμενα τὰ ῥήματα ἢ τοῦ σωτῆρος διὰ τὸν ἀπὸ τοῦ πατρὸς φωτισμὸν καὶ τὴν ἀπ᾿ αὐτοῦ σω- τηρίαν οὐδένα φοβουμένου καὶ διὰ τὸν ὑπερασπισμὸν, ὃν ὑπερήσπι- ζεν αὐτοῦ ὁ ϑεὸς, ἀπὸ μηδενὸς δειλιῶντος. τούτου δὲ καὶ ἡ καρδία οὐδαμῶς ἐφοβεῖτο παρατασσομένης ἐπ᾽ αὐτὸν ὅλης τῆς τοῦ σατανᾶ παρεμβο | λῆς" ἤλπιζε δὲ καὶ ἐπὶ ϑεῷ πεπληρωμένη ἱερῶν δογμάτων αὐτοῦ καρδία ἐπανισταμένου αὐτῷ πολέμου. οὐ κατὰ τὸν αὐτὸν τοί- vor ἔστι καὶ κατὰ δειλίαν λέγειν τό" »πάτερ, εἰ δυνατόν ἐστι, παρελ- ϑέτω ar’ ἐμοῦ τὸ ποτήριον τοῦτο“ καὶ ἀπὸ ἀνδρείας φάσχειν" »ἱὰν παρατάξηται ἐπ᾽ ἐμὲ παρεμβολὴ, οὐ φοβηϑήσεται ἡ καρδία μου."
μή ποτ᾽ οὖν λανϑάνῃ τι ἡμᾶς ἐν τῷ τόπῳ, καὶ ἐπιστήσεις τῷ παρὰ τοῖς τρισὶν εἰρημένῳ τῷ δειχτικῷ τοῦ ποτηρίου. ὁ μὲν γὰρ “Ματϑαῖος ἀνέγραψε λέγοντα τὸν κύριον᾽ πάτερ, εἰ δυνατόν ἔστι, παρ- ελϑέτω ar’ ἐμοῦ τὸ ποτήριον τοῦτο“, 6 δὲ Λουχᾶς" «πάτερ, εἰ βού- λει, παρένεγχε τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ", ὃ δὲ Μάρκος" (ἀββᾶ 6 πατὴρ, δυνατά σοι πάντα᾽ παρένεγκε τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ".
&uel oder ἐμοὶ con. P! | 24 τι < P ἐπιστήσεις) ἐπιστήσης [s0) vermutet Wett-
ὅρα τοίνυν εἰ δύνασαι, παντὸς μαρτυρίου τοῦ καϑ' ὁποιανοῦν πρόφασιν ἐξόδου ἀποτελουμένου ποτηρίου καλουμένου, φάσχειν ὅτι οὐ τὸ γένος τοῦ μαρτυρίου παρῃτεῖτο ὁ λέγων᾽ «παρελϑέτω ἀπ᾽ ἐμοῦ τὸ ποτήριον τοῦτο“ (ἔφασχε γὰρ av‘ παρελϑέτω an’ ἐμοῦ τὸ ποτήριον») ἀλλὰ τάχα δ τὸ εἶδος τόδε. καὶ πρόσχες εἰ δυνατὸν ἐνορῶντα τὸν σωτῆρα τοῖς εἴδεσιν, ἵν᾽ οὕτως ὀνομάσω, τῶν ποτηρίων καὶ τοῖς δι᾿ ἕχαστον γενομέ- νοις ἂν, καὶ καταλαμβάνοντα μετά τινος βαϑυτάτης σοφίας τὰς διαφορὰς τόδε τὸ εἶδος τῆς ἐξόδου παραιτεῖσϑαι τοῦ μαρτυρίου ἄλλο δὲ τάχα βαρύτερον αἰτεῖν λεληϑότως, ἵνα χκαϑολικώτερόν τι καὶ ἐπὶ πλείους
10 φϑάνον εὐεργέτημα ἀνυσϑῇ δι᾿ ἑτέρου ποτηρίου: ὅπερ οὐδέπω ἣν ϑέλημα τοῦ πατρὸς γενέσϑαι, σοφώτερον παρὰ τὸ βούλημα τοῦ υἱοῦ καὶ παρ᾽ ὃ ἑώρα ὁ σωτὴρ ὁδῷ καὶ τάξει οἰχονομοῦντος τὰ πράγ- ματα. σαφῶς δὲ ἐν Ψαλμοῖς τὸ τοῦ ,σωτηρίου" ,ποτήριο»" ὁ τῶν μαρτύρων ἐστὶ ϑάνατος. διόπερ TO‘ ,,ποτήριον σωτηρίου λήψομαι καὶ
15 τὸ ὄνομα χυρίου ἐπικαλέσομαι“ ἐπιφέρεται τό" ,ιτίμιος ἐναντίον κυ- οίου ὁ ϑάνατος τῶν ὁσίων αὐτοῦ“. ,τίμιος" τοίνυν ἡμῖν ἐπέρχεται »ϑάνατος" οὑς ὁσίοις τοῦ ϑεοῦ καὶ οὐχ ἀναξίοις οὐκ ἐν τῷ χοινὸν, iv’ οὕτως ὀνομάσω, καὶ ἀργὸν ϑεοσεβείας ϑάνατον anodavelv ἀλλά τινα ἐξαίρετον, τὸν διὰ χριστιανισμὸν καὶ εὐσέβειαν καὶ ὁσιότητα.
ἔστιν ἄφεσιν ἁμαρτημάτων χωρὶς βαπτίσματος λαβεῖν, καὶ ὅτε 00% ἔστε δυνατὸν κατὰ τοὺς εὐαγγελικοὺς νόμους αὖϑις βαπτίσασϑαι ὕδατι καὶ πνεύματι εἰς ἄφεσιν ἁμαρτημάτων, καὶ ὅτι βάπτισμα ἡμῖν dido- ται τὸ τοῦ μαρτυρίου" οὕτω γὰρ ὠνόμασται, ὡς δῆλον ἐκ τοῦ ἐπι-
25 φέρεσϑαι μὲν τῷ ο,δύνασϑε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω" τό" ,.ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισϑῆναι;" ἀλλαχοῦ δὲ εἴρηται" υβάπτισμα δὲ ἔχω βαπτισϑῆναι, καὶ πῶς συνέχομαι ἕως ὅτου τελεσϑῇ. " καὶ ἐπίστησον εἰ τὸ κατὰ τὸ μαρτύριον βάπτισμα, ὥσπερ τὸ τοῦ σωτῆ- ρος καϑάρσιον γέγονε τῷ χόσμῳ, καὶ αὐτὸ ἐπὶ πολλῶν ϑεραπείᾳ κα-
Martyrdom-baptism and forgiveness§30
30Is forgiveness of sins to be had without baptism? And when, by Gospel laws, to be baptized again with water and Spirit unto forgiveness? Baptism to us is given: that of martyrdom — so it is named, as plain from 'Can ye drink the cup that I drink, or be baptized with the baptism I am baptized with?' (Mark 10:38) and 'I have a baptism to be baptized with.' (Luke 12:50)
Greek · §30
ὶ πῶς συνέχομαι ἕως ὅτου τελεσϑῇ. " καὶ ἐπίστησον εἰ τὸ κατὰ τὸ μαρτύριον βάπτισμα, ὥσπερ τὸ τοῦ σωτῆ- ρος καϑάρσιον γέγονε τῷ χόσμῳ, καὶ αὐτὸ ἐπὶ πολλῶν ϑεραπείᾳ κα-
ϑαιρομένων γίνεται. ὡς γὰρ οἱ τῷ κατὰ τὸν Μωῦσέως νόμον ϑυσιαστη- ῥίῳ προσεδρεύοντες διαχονεῖν ἐδόχουν di αἵματος, τράγων καὶ ταύρων" ἄφεσιν ἁμαρτημάτων ἐχείνοις, οὕτως αἱ ψυχαὶ „e@v πεπελεχισμένων»" ἕνεχεν τῆς μαρτυρίας Ἰησοῦ, μὴ μάτην τῷ ἐν οὐρανοῖς ϑυσιαστηρίῳ παρεδρεύουσαι, διαχονοῦσι τοῖς εὐχομένοις ἄφεσιν ἁμαρτημάτων». ἅμα δὲ καὶ γινώσχομεν ὅτι, ὥσπερ ὃ ἀρχιερεὺς ϑυσίαν & ἑαυτὸν προσήνεγκεν
Ἰησοῦς ὃ Χριστὸς. οὕτως οἱ ἱερεῖς, ὧν ἐστιν ἀρχιερεὺς, ϑυσίαν ἕαυ-
τοὺς προσφέρουσι" di’ ἣν ὡς παρὰ οἰκείῳ τόπῳ ὁρῶνται τῷ ϑυσιασ-
τηρίῳ. ἀλλὰ τῶν ἱερέων οἱ μὲν ἄμωμοι καὶ ἀμώμους προσφέροντες
10 ϑυσίας ἐθεράπευον τὸ ϑεῖον, οἱ δὲ ueuounuevor μώμοις, οὖς ἀνέ- γράψε “Μωῦοῆς ἐ ἐν τῷ Δευϊτικῷ, ἐξωρίζοντο ἀπὸ τοῦ ϑυσιαστηρίου. τίς δὲ ὁ ἄμωμος ἱερεὺς ἄμωμον ἱερεῖον προσφέρων ἢ ὁ κρατῶν τῆς ὁμολογίας καὶ πληρῶν πάντα ἀριϑμὸν, ὃν ἀπαιτεῖ ὁ τοῦ μαρτυρίου λόγος; περὶ οὗ ἐν τοῖς ἀνωτέρω προειρήχαμεν.
15 ΧΧΧΙ. Μὴ ϑαυμάζωμεν δὲ εἰ τὴν τηλιχαύτην τῶν μαρτύρων μαχαριότητα, ,ἐσομένην ἐν βαϑείᾳ εἰρήνῃ καὶ γαλήνῃ καὶ εὐδίᾳ, δεῖ ἄρβασϑαι ἀπό τινος »ομιξομένου σχυϑρωποτέρου καὶ, ἵν᾽ οὕτως 0v0- μάσω, χειμερινοῦ καταστήματος. πρότερον γὰρ τὴ» στενὴν καὶ τε- ϑλιμμένην ὁδεύοντα ἐν χειμῶνε δεήσει ἐπιδείξασϑαι ἣν ἐκτήσατο Exao-
.20 τὸς τῶν μακαρίων χυβέρνησιν, ἵνα μετὰ ταῦτα | γένηται τὸ ἐν τῷ 994 "δισματι τῶν ἀσμάτων πρὸς τὴν τὸν χειμῶνα διανηξαμένην νύμφην λεγόμενον" ,ἀποχρίνεται““ γάρ φῆσιν (ἀδελφιδός μου καὶ λέγει wor‘ ἀνάστα, ἐλϑὲ ἡ πλησίον μου, καλή μου, περιστερά μου. ὅτι ἰδοὺ ὃ
- χειμὼν παρῆλϑεν, ὁ ὑετὸς ἀπῆλϑεν, ἐπορεύϑη ἑαυτῷ“. καὶ ὑμεῖς ἔτι
25 μέμνησϑε ὅτι οὐχ ἄλλως ἔστιν ἀκοῦσαι τό" „Oo χειμὼν παρῆλϑεν", ἐὰν μὴ τὸν παρόντα χειμῶνα ἐῤῥωμένως καὶ εὐτόνως ἀγωνίσησϑε. μετὰ δὲ τὸ παρελϑεῖν τὸν χειμῶνα καὶ τὸν ὑετὸν ἀπελϑεῖν καὶ πορευϑῆναι ἑαυτῷ τὰ ἄνϑη ὀφϑήσεται" (πεφυτευμένοι γὰρ ἐν τῷ οἴχῳ τοῦ κυρίου ἐν ταῖς αὐλαῖς τοῦ ϑεοῦ ἡμῶν ἐξανϑήσουσι."
Winter before the Song’s spring§31
31Let us not marvel if the martyrs' blessedness — to come in deep peace and calm and fair weather — must begin from something gloomier and, so to call it, wintry. First the narrow and afflicted road must be walked in winter, displaying the helmsmanship of the blessed each gained — that afterwards may come what in the Song of Songs is said to the bride who swam through winter: 'He answers, my kinsman says to me: Rise, come, my neighbor, my fair one, my dove. For lo, winter passed, the rain went, went its way.' (Song of Songs 2:10–12) And you still remember: no hearing 'winter passed' unless the present winter be warred robustly. After winter passes and rain departs, 'flowers shall appear' (Jeremiah 16:19) — for 'planted in the Lord's house, in our God's courts they shall blossom.' And know this: persuaded by Jesus to leave idols and polytheist atheism, the enemy cannot persuade us to idolatry but wills to force us — working on whom he gets authority such things as to make the tempted either martyrs or idolaters. Often even now he says, 'All these will I give thee, if falling thou worship me.' (Psalm 92:13 (LXX 91)) Let us beware lest we idolatrize and subject ourselves to demons — for 'the idols of the nations are demons.' (Psalm 96:5 (LXX 95)) What a thing, leaving Christ's kindly yoke and 'light burden,' to subject oneself again to demons' (Matthew 11:30) yoke and bear heaviest sin's burden — after knowing 'ash is the heart' of idol-servers and 'their life viler than clay,' (Psalm 92:13) and saying 'lies did our fathers gain, idols, and in them is no rain.' (Wisdom 15:10) (Psalm 96:5)
Greek · §31
ΧΧΧΙ. Μὴ ϑαυμάζωμεν δὲ εἰ τὴν τηλιχαύτην τῶν μαρτύρων μαχαριότητα, ,ἐσομένην ἐν βαϑείᾳ εἰρήνῃ καὶ γαλήνῃ καὶ εὐδίᾳ, δεῖ ἄρβασϑαι ἀπό τινος »ομιξομένου σχυϑρωποτέρου καὶ, ἵν᾽ οὕτως 0v0- μάσω, χειμερινοῦ καταστήματος. πρότερον γὰρ τὴ» στενὴν καὶ τε- ϑλιμμένην ὁδεύοντα ἐν χειμῶνε δεήσει ἐπιδείξασϑαι ἣν ἐκτήσατο Exao-
20 τὸς τῶν μακαρίων χυβέρνησιν, ἵνα μετὰ ταῦτα | γένηται τὸ ἐν τῷ 994 "δισματι τῶν ἀσμάτων πρὸς τὴν τὸν χειμῶνα διανηξαμένην νύμφην λεγόμενον" ,ἀποχρίνεται““ γάρ φῆσιν (ἀδελφιδός μου καὶ λέγει wor‘ ἀνάστα, ἐλϑὲ ἡ πλησίον μου, καλή μου, περιστερά μου. ὅτι ἰδοὺ ὃ
- χειμὼν παρῆλϑεν, ὁ ὑετὸς ἀπῆλϑεν, ἐπορεύϑη ἑαυτῷ“. καὶ ὑμεῖς ἔτι
25 μέμνησϑε ὅτι οὐχ ἄλλως ἔστιν ἀκοῦσαι τό" „Oo χειμὼν παρῆλϑεν", ἐὰν μὴ τὸν παρόντα χειμῶνα ἐῤῥωμένως καὶ εὐτόνως ἀγωνίσησϑε. μετὰ δὲ τὸ παρελϑεῖν τὸν χειμῶνα καὶ τὸν ὑετὸν ἀπελϑεῖν καὶ πορευϑῆναι ἑαυτῷ τὰ ἄνϑη ὀφϑήσεται" (πεφυτευμένοι γὰρ ἐν τῷ οἴχῳ τοῦ κυρίου ἐν ταῖς αὐλαῖς τοῦ ϑεοῦ ἡμῶν ἐξανϑήσουσι."
XXXI. Kai τοῦτο δὲ γινώσκομεν, ὅτι πεισϑέντας ἡμᾶς ὑπὸ τοῦ Ἰησοῦ καταλιπεῖν τὰ εἴδωλα καὶ τὴν πολύϑεον ἀϑεότητα πεῖσαι μὲν ὁ ἐχϑρὸς οὐ δύναται πρὸς τὸ εἰδωλολατρεῖν βιάσασϑαι δὲ βούλεται" καὶ διὰ τοῦτο χαϑ᾽ ὧν λαμβάνει ἐξουσίαν ἐνεργεῖ τοιαῦτα καὶ ἦτοι μάρτυρας ἢ εἰδωλολάτρας ποιήσει τοὺς πειραζομένους. πολλάκις ἀν καὶ νῦν λέγει" "ταῦτά σοι πάντα δώσω, ἐὰν πεσὼν προσχυνήσῃς μοι" προσέχωμεν οὖν, μή ποτε εἰδολολατρήσωμεν καὶ τοῖς δαιμονίοις ἑαυ- τοὺς Gxordinnen τὰ γὰρ εἴδωλα τῶν ἐϑν»ῶν δαιμόνια. οἷον δέ ἐστι τὸ καταλιπόντα τὸν χρηστὸν Χριστοῦ ζυγὸν καὶ τὸ ,ἐλαφρὸν" αὐτοῦ »φορτίον“ πάλιν ἑαυτὸν ὑποβαλεῖν ζυγῷ δαιμόνων καὶ φορτίον βαστά- ξαι βαρυτάτης ἁμαρτίας μετὰ τὸ ἐγνωχέναι ἡμᾶς ὅτε, σποδὸς ἡ καρ- δία" τῶν εἰδώλοις λατρευόντων καὶ ,πηλοῦ ἀτιμότερος ὁ βίος" αὐτῶν καὶ μετὰ τὸ εἰρηχέναι ἡμᾶς" „ag ψευδῆ ἐχτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὑετίζων."
Nebuchadnezzar’s image and the three youths§32
32Not long ago alone Nebuchadnezzar set up the golden image, nor then alone threatened Ananias, Azarias, Misael — if they worship not — to cast them 'into the furnace of fire'; but even now Nebuchadnezzar says the same to us, true Hebrews in testing. Let us, that heavenly dew be assayed quenching all fire from us and cooling our ruling faculty, imitate those saints — lest even now Haman will the Mordecais, you, to worship him. But you, say: 'I will not set glory of men above glory of God.'
Greek · §32
ΧΧΧΠΙ. Οὐ πάλαι μόνον ἵστη τὴν (χρυσῆν εἰκόνα" Ναβουχοδο- νόσορ οὐδὲ τότε μόνον ἠπείλει τῷ ᾿Ανανίᾳ καὶ ᾿Αζαρίᾳ καὶ Μισαὴλ, εἰ μὴ προσχυνήσαιεν, ἐμβαλεῖν αὐτοὺς ,εἰς τὴν κάμινον τοῦ πυρὸς", ἀλλὰ καὶ νῦν ὃ Ναβουχοδονόσορ τὰ αὐτὰ λέγει ἡμῖν τοῖς περατιχοῖς χαὶ ἀληϑινοῖς Ἑβραίοις. ἀλλ᾽ ἡμεῖς ἵνα δρόσου οὐρανίου πειραϑῶμεν σβεννυούσης πᾶν πῦρ ἀφ᾽ ἡμῶν καὶ καταψυχούσης ἡμῶν τὸ ἡγεμονι- κὸν, τοὺς ἱεροὺς ἐχείνους μιμησώμεϑα, μή ποτε καὶ νῦν ὁ Auav ϑέλῃ τοὺς Μαρδοχαίους ὑμᾶς προσκυνῆσαι αὐτῷ, ἀλλ᾽ ὑμεῖς εἴπατε" οὐ ϑήσω (δόξαν ἀνθρώπων ὑπεράνω δόξης ϑεοῦ" Ἰσ
Refuse every creature besides the Creator§33
33Not only images of gold and silver must we refuse, but every creature besides the Creator: sun and moon and stars, and Bel the Babylonians' idol, and the dragon — which Daniel refused, though commanded by the king to worship. 'I worship nothing,' he said, 'but the Lord my God.' And Job's word: 'If seeing the sun shining, or the moon full, my heart secretly rejoiced, and I kissed my hand to them' (Job 31:26–28) — reckoning star-worship as denial. So we: though the persecutor point to sun, moon, host of heaven, or Bel, or dragon, or emperor's image — we worship the Lord alone.
Greek · §33
ψυχούσης ἡμῶν τὸ ἡγεμονι- κὸν, τοὺς ἱεροὺς ἐχείνους μιμησώμεϑα, μή ποτε καὶ νῦν ὁ Auav ϑέλῃ τοὺς Μαρδοχαίους ὑμᾶς προσκυνῆσαι αὐτῷ, ἀλλ᾽ ὑμεῖς εἴπατε" οὐ ϑήσω (δόξαν ἀνθρώπων ὑπεράνω δόξης ϑεοῦ" Ἰσραήλ. τὸν Βὴλ τῷ λόγῳ τοῦ ϑεοῦ | χαταστρέψωμεν καὶ τὸν δράκοντα μετὰ τοῦ 4α- νιὴλ ἀποχτείνωμεν, ἵνα στόμασι λεόντων πλησιάζοντες μηδὲν an’ αὐ- τῶν παϑεῖν δυνηϑῶμεν μόνων τῶν αἰτίων ἡμῖν τοῦ παρόντος ἀγῶ- νος καταβρωϑησομένων ὑπὸ τῶν ἡμᾶς μὴ δυναμένων καταπιεῖν λεόν- τῶν. κρατῶμεν ὅτι ἐν τοῖς ἀνδραγαϑήμασι τοῦ Ἰὼβ εἴρηται καὶ
τό" ,ἐπιϑεὶς τὴν χεῖρά μου ἐπὶ στόματί μου ἐφίλησα, καὶ τοῦτό μοι ἄρα ἀνομία ἡ μεγίστη Aoyısdein‘“ εἰχὸς δὲ ὅτε ἐπιτάξουσιν ἡμῶν τὴν χεῖρα ἐπιϑεῖναι τῷ στόματι καὶ φιλῆσαι.
Promises of martyrdom to the apostles§34
34Observe further: the prophecies and promises concerning martyrdom were said to the apostles alone. Hear Matthew: 'Behold, I send you as sheep in wolves' (Matthew 10:16–23,28–33) midst. Be wise as serpents, guileless as doves. Beware of men: they shall hand you to councils, and scourge you in synagogues; and before governors and kings shall ye be brought for my sake, for testimony to them and the nations. But when they hand you, be not anxious how or what ye speak: it shall be given you in that hour what ye speak. For not ye speak, but your Father's Spirit speaks in you. Brother shall hand brother to death, and father child; children shall rise against parents and kill them. And ye shall be hated by all for my name: but he that endureth to the end shall be saved. When they persecute you in this city, flee to another.' And Luke: 'Settle in your hearts not to practice apology: for I will give you mouth and wisdom, which all opposers cannot withstand or contradict. Ye shall be handed by parents and brethren and kin and friends, and kill some of you; and ye shall be hated by all for my name. And a hair of your head shall not perish. In your patience possess ye your souls.' (Luke 21:14–19) And Mark: 'Take heed to yourselves: they shall hand you to councils and synagogues; ye shall be beaten, and stand before governors and kings for my sake, for testimony to them. And to all nations must the Gospel first be preached. And when they lead handing you, be not anxious beforehand what ye speak; but what be given you in that hour, speak: for not ye speak, but the Holy Spirit. Brother shall hand brother to death, and father child; children shall rise against parents and kill them. And ye shall be hated by all for my name: but he that endureth to the end shall be saved.' (Mark 13:9–13) Fear not then those who kill the body but cannot kill the soul: 'fear him who can destroy both soul and body in Gehenna.' (Mark 8:38) Are not two sparrows sold for a penny, and one falls not without the Father? But even your head's hairs are all numbered. Whoever shall confess in me before men, I too shall confess in him before my Father in the heavens; but whoever shall deny me before men, I too shall deny him before my Father. For whoever shall be ashamed of me and my words in this adulterous and sinful generation, the Son of Man too shall be ashamed of him when he comes in his Father's glory with the holy angels.' And Isaiah: 'Be my witnesses, and I witness, saith the Lord God, and the boy whom I chose, that ye may know and believe and understand that I am.' (Isaiah 43:10) To friends, not slaves, these are said — for 'no longer do I call you slaves, but friends.' (John 15:14–15) (Matthew 10:16–33)
Greek · §34
τό" ,ἐπιϑεὶς τὴν χεῖρά μου ἐπὶ στόματί μου ἐφίλησα, καὶ τοῦτό μοι ἄρα ἀνομία ἡ μεγίστη Aoyısdein‘“ εἰχὸς δὲ ὅτε ἐπιτάξουσιν ἡμῶν τὴν χεῖρα ἐπιϑεῖναι τῷ στόματι καὶ φιλῆσαι.
XXXIV. Καὶ τοῦτο δὲ παρατηρήσωμεν, ὅτε 00x ἐν τοῖς πρὸς τοὺς πολλοὺς λόγοις τὰ περὶ μαρτυρίου προφητεύεται ὑπὸ τοῦ σω- τῆρος ἀλλ᾽ ἐν τοῖς πρὸς τοὺς ἀποστόλους. προειρημένου γὰρ τοῦ" »τούτους τοὺς δώδεχα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε" καὶ τὰ ἑξῆς, ἐπιφέρεται τό προσέχετε ἀπὸ τῶν ἀνϑρώπων" παραδώσουσι γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς" καὶ ἐπὶ ἡγεμόνας καὶ βασι- λεῖς ἀχϑήσεσϑε ἕνεκεν ἐμοῦ, εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔϑνεσιν. ὅταν δὲ παραδῶσιν ὑμᾶς, μὴ μεριμνήσητε, πῶς ἢ τί λαλήσητε" (δοϑήσεται γὰρ ὑμῖν ἐν ἐχείνῃ τῇ ὥρᾳ τί λαλήσητεν οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς τὸ λαλοῦν ἐν ὑμῖν. παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς ϑάνατον χαὶ πατὴρ τέχνον, καὶ ἐπαναστήσονται τέχνα ἐπὶ γονεῖς καὶ ϑανατώσουσιν αὐτούς. καὶ ἔσεσϑε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. ὃ δὲ ὑπομείνας εἰς τέλος, οὗτος σωϑήσεται. ὅταν δὲ διώχωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν, κἂν dx ταύτης διώχωσιν, φεύγετε εἰς τὴν ἄλλην. ἀμὴν γὰρ λέγω ὕμιν. οὐ μὴ τελέσητε τὰς πόλεις τοῦ Ἰυραὴλ, ἕως av ἔλϑῃ ὁ υἱὸς τοῦ ἀνθρώπου"
καὶ ὃ Aovxäs δὲ τοιαῦτα ἀναγράφει" »ὅταν δὲ φέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς. καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε, πῶς ἀπολογήσησϑε 1 ἢ τί εἴπητε" τὸ γὰρ ἅγιο» πνεῦμα διδάξει ὑμᾶς ἐν αὐτῇ (τ) ὥρᾳ ἃ δεῖ εἰπεῖν.“ καὶ μεϑ' ἕτερα᾽ »ϑέσϑε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ μελετᾶν ἀπολογηϑῆναι" ἐγὼ γὰρ δώσω ἡμῖν στόμα καὶ σοφίαν, ἧ οὐ δυνήσονται ἀντιστῆναι ἢ ἀντειπεῖν πάντες οἱ ἀντικεί- μενοι ὑμῖν. παραδοϑήσεσϑε δὲ καὶ ὑπὸ γονέων καὶ ἀδελφῶν καὶ συγγενῶν καὶ φίλων, καὶ ϑανατώσουσιν ἐξ ὑμῶν, καὶ ἔσεσϑε μισού-
μενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. καὶ ϑρὶξ dx τῆς κεφαλῆς ὑμῶν οὐ μὴ ἀπόληται: ἐν τῇ ὑπομονῇ ὑμῶν κτήσασϑε τὰς ψυχὰς ὑμῶν. τοιαῦτα δὲ καὶ 6 Μάρχος φησίν" „orav δὲ ἄγωσιν ὑμᾶς πα- ραδιδόντες, μὴ προμεριμνᾶτε μηδὲ προμελετᾶτε (τί λαλήσητεν, ἀλλ᾽
5 ὃ ἐὰν δοϑῇ ὑμῖν ἐχείνῃ τῇ ὥρᾳ, ἐκεῖνο λαλεῖτε οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον. παραδώσει δὲ ἀδελφὸς ἀδελ- φὸν εἰς ϑάνατον καὶ πατὴρ τέχνον, καὶ ἐπαναστήσονται τέχνα ἐπὶ γονεῖς καὶ ϑανατώσουσιν αὐτούς. καὶ ἔσεσϑε μισούμενοι ὑπὸ πάντουν διὰ τὸ ὄνομά μου ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωϑήσεται."
10 χαὶ ταῦτα δὲ παρὰ τῷ Ματϑαίῳ ἐπὶ μαρτύριον προτρεπόμενα οὐ πρὸς ἄλλους ἢ τοὺς δώδεχα εἴρηται᾽ ὧν ἀκούειν καὶ ἡμᾶς δεήσει 296 ἐν τῷ ἀχούειν ἐσομένους ἀδελφοὺς τῶν ἀκουσάντων ἀποστόλων καὶ ἀποστόλοις συγχαταριϑμησομένους. τὰ δὲ ὁητὰ οὕτως ἔχει: »μὴ φο- βηϑῆτε ἀπὸ τῶν ἀποχτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμέ-
15 νῶν ἀποχτεῖναι᾽ φοβήϑητε δὲ μᾶλλον τὸν δυνάμενον (καὶ) ψυχὴν χαὶ σῶμα ἀπολέσαι ἐν γεέννῃ". καὶ ἑξῆς τούτοις διδάσχει ἡμᾶς ö κύριος, ὡς οὐκ ἄνευ προνοίας ἔρχεταί τις ἐπὶ τὸν τοῦ μαρτυρίου ἀγῶνα. λέγεται γάρ᾽ (οὐχὶ δύο στρουϑία ἀσσαρίου πωλεῖται; καὶ ἕν ἐξ αὐτῶν οὐ πεσεῖται εἰς τὴν γῆν ἄνευ τοῦ πατρὸς τοῦ ἐν τοῖς οὐρανοῖς.
20 ὑμῶν δὲ αἱ τρίχες τῆς χεφαλῆς πᾶσαι ἠριϑμημέναι εἰσί. μὴ οὖν φο- βεῖσϑε' πολλῶν στρουϑίων διαφέρετε ὑμεῖς. πᾶς οὖν ὅστις ὁμολο- γήσει ἐν ἐμοὶ ἔμπροσϑεν. τῶν ἀνϑρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσϑεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς" ὅστις δ᾽ ἂν ἀπαρνήσηταί με ἔμπροσϑεν τῶν ἀνϑρώπων, ἀπαρνήσομαι αὐτὸν κἀγὼ ἔμπροσϑεν
25 τοῦ πατρός μου τοῦ ἐν οὐρανοῖς". ἰσοδυναμεῖ δὲ τούτοις τὰ παρὰ τῷ Aovxa' , ταῦτα δὲ λέγω ὑμῖν τοῖς φίλοις μου, un φοβηϑῆτε ἀπὸ τῶν ἀποχτεννόντων τὸ σῶμα καὶ μετὰ ταῦτα μὴ ἐχόντων περισσό- τερόν τι ποιῆσαι. ὑποδείξω δὲ ὑμῖν τίνα φοβηϑῆτε᾽ φοβήϑητε τὸν μετὰ τὸ ἀποχτεῖναι ἔχοντα ἐξουσίαν ἐμβαλεῖν εἰς γέενναν. ναὶ λέγω
80 ὑμῖν, τοῦτον φοβήϑητε. οὐχὶ πέντε στρουϑία δύο ἀσσαρίων πωλεῖται; καὶ ἕν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ ϑεοῦ. ἀλλὰ
15 (za) vor ψυχὴν füge ich ein, vgl. unten 8. 312.25 u.28 | 18 στρουϑία] στρου- ὅστις δ᾽ἄν bis 25 τοῦ ἐν οὐρανοῖς wahrscheinlich wegen des Homoioteleuton <M |
χαὶ αἱ τρίχες τῆς κεφαλῆς ὑμῶν πᾶσαι ἠρίϑμηνται. μὴ οὐν φοβη- ste πολλῶν στρουϑίων διαφέρετε. “λέγω δὲ ὑμῖν" πᾶς ὃς ἂν ὁμο- λογήσῃ ἐν ἐμοὶ ἔμπροσϑεν τῶν ἀνϑρώπων, καὶ ὁ υἱὸς τοῦ ἀνϑρώ- που ὁμολογήσει ἐν αὐτῷ ἔμπροσϑεν τῶν ἀγγέλων τοῦ ϑεοῦ" ὁ δὲ 5 ἀρνησάμενός με ἐνώπιον τῶν ἀνϑρώπων ἀπαρνηϑήσεται ἐνώπιον τῶν ἀγγέλων τοῦ ϑεοῦ.“ καὶ ἐν ἄλλῳ τόπφ᾽ „06 γὰρ ἂν αἰσχυνϑῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὃ υἱὸς τοῦ ἀνϑρώπου ἐπαισχυνϑήσεται, ὅταν ἔλϑῃ ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων." τούτῳ δὲ παραπλήσιον καὶ ὁ Μάρκος τοιοῦτον ἀνέγραψεν" »ὃς γὰρ 10 ἂν ἐπαισχυνϑῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνϑρώπου ἐπαισχυνϑήσεται αὐτὸν, ὅταν ἔλϑῃ ἐν τῇ δόξῃ τοῦ πατρὸς μετὰ τῶν ἀγγέλων τῶν ἁγίων." οἱ ἀναιροῦντες οὖν ἡμᾶς σώματος ζωὴν ἀποχτέννουσι" τοιοῦτον γάρ ἐστε τό „un φοβηϑῆτε ἀπὸ τῶν ἀποχτεννόντων τὸ σῶμα“, 15 αὐταῖς λέξεσιν ὑπὸ Ματϑαίου καὶ Λουχᾶ εἰρημένον. καὶ μετὰ τὸ ἀπο- xtelval γε τὸ σῶμα, κἂν ϑέλωσιν, οὐ δύνανται τὴν ψυχὴν ἀποκχτεῖ- var ἀλλ᾽ οὐδὲ ἔχουσι, περισσότερόν τι ποιῆσαι", πῶς γὰρ δυνατὸν ἀναιρεϑῆναι ψυχὴν ὑπ᾽ αὐτῆς τῆς ὁμολογίας ζωοποιηϑεῖσαν; ἀντι- μαρτυροῦντος αὐτῇ τοῦ προτρεπομένου ἡμᾶς ἐπὶ τὸ μαρτύριον ἐν 20 τῷ Ἡσαΐᾳ καὶ τοῦ παιδὸς αὐτοῦ, ἔνϑα γέγραπται" ,γένεσϑέ μοι μάρ- > a ᾿ N ΄ ς x ς « ᾿ τυρες, κἀγὼ μάρτυς, λέγει κύριος ὁ ϑεὸς, καὶ ὁ παῖς ὃν ἐξελεξαμην." καὶ τοῦτο δὲ τήρει, ὅτε οὐ δούλοις τοῦ Ἰησοῦ ἀλλὰ, φίλοις" αὐτοῦ δέδοται ἐντολὴ ἥδε, „un φοβηϑῆτε ἀπὸ τῶν ἀποχτεννόντων τὸ σῶμα καὶ | μετὰ ταῦτα μὴ ἐχόντων περισσότερόν τι ποιῆσαι." φοβητέον 291 25 τοίνυν »τὸν ϑυνάμενον καὶ ψυχὴ» χαὶ σῶμα ἀπολέσαι ἐν γεέννῃ." οὗτος γὰρ μόνος ,μετὰ τὸ ἀποκχτεῖναι" ἔχει νἐξουσίαν ἐμβαλεῖν εἰς γέενναν.“ καὶ ἐμβαλεῖ γε τοὺς φοβηϑέντας ἀπὸ τῶν ἀποχτεννόντων τὸ σῶμα καὶ τοὺς μὴ φοβηϑέντας «τὸν δυνάμενον xal ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ“ καὶ «τὸν μετὰ τὸ ἀποχτεῖναι ἔχοντα ἐξου- 180 σίαν ἐμβαλεῖν εἰς γέενναν“. εἴ τινος δὲ ἄλλου, τῆς κεφαλῆς αἱ τρίχες
> , > ’ ’ x 5 > - > ἠριϑμημέναι εἰσὶ, xaxelvoıg δηλονότι τοῖς διὰ τὸν Ἰησοῦν ἀποτεμνο- μένοις, ὁμολογήσομεν ἐν τῷ υἱῷ τοῦ ϑεοῦ καὶ τῶν ἀνϑρώπων καὶ οὐ ϑεῶν ἔμπροσϑεν" ἕν᾽ ἡμᾶς ἀμείψηται ὁ ὁμολογηϑεὶς, ὁμολογήσας ἡμᾶς ἔμπροσϑεν τοῦ ϑεοῦ καὶ πατρὸς ἑαυτοῦ καὶ ὁμολογήσας τὸν ὁμολο- γήσαντα αὐτὸν ἐπὶ γῆς αὐτὸς ἐν οὐρανοῖς.
Confess Christ, God’s Firstborn and Image§35
35Who, reckoning such things, would not confess before men, that Christ, God's Firstborn and Image, may confess him before his Father? And who would not confess before the angels Christ the Son of Man — of David's seed, of Abraham's seed, born of woman — that, being approved, he may be commended as confessor? For gold is proved in the furnace, and acceptable men in the furnace of humiliation. But who, fearing men, denies — denies the Son of Man before men, and shall be denied before the angels (Matthew 10:32–33) (Luke 12:8–9) (Wisdom 3:6).
Greek · §35
καὶ τῶν ἀνϑρώπων καὶ οὐ ϑεῶν ἔμπροσϑεν" ἕν᾽ ἡμᾶς ἀμείψηται ὁ ὁμολογηϑεὶς, ὁμολογήσας ἡμᾶς ἔμπροσϑεν τοῦ ϑεοῦ καὶ πατρὸς ἑαυτοῦ καὶ ὁμολογήσας τὸν ὁμολο- γήσαντα αὐτὸν ἐπὶ γῆς αὐτὸς ἐν οὐρανοῖς.
XXXV. Τίς δ᾽ ἂν λογισάμενος τὰ τοιαῦτα οὐχ ἐπιφϑέγξεται τὸ ἀποστολικὸν ἐκεῖνο ὅτι οὐχ ἄξια τὰ παϑήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφϑῆναι εἰς ἡμᾶς." πῶς γὰρ οὐ πολλῷ μείξων ὁμολογίας τῆς ἔμπροσϑεν ἀνϑρώπων ἡ ἔμπροσϑεν τοῦ πατρὸς ὁμολογία: πῶς δ᾽ οὐ καϑ᾽ ὑπερβολὴν ὑπερέχουσα τῆς ἐπὶ γῆς ὁμολο- γίας, ἣν οἱ μάρτυρες ὁμολογοῦσι τὸν υἱὸν τοῦ ϑεοῦ, ἡ ἐν οὐρανοῖς τοῦ ὁμολογηϑέντος ὁμολογία; λογισάμενος δέ τις ἀρνήσασϑαι, ἔμπροσ- Hev τῶν ἀνϑρώπων»" ὑπομιμνησχέσϑω τοῦ ἀψευδῶς εἰπόντος" ,ἀπαρ- νήσομαι κἀγὼ αὐτὸν ἔμπροσϑεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς."
ἐπεὶ δὲ ὁ μὲν Ματϑαῖος ἀνέγραψεν ,οὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσϑεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς", ὁ δὲ Λουχᾶς" ,καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσϑεν τῶν ἀγγέλων τοῦ 9500“, ἐφίστημι, μή ποτε ὃ μὲν «πάσης χτίσεως" πρωτότοκος", ἡ νεἰκὼν τοῦ ἀοράτου ϑεοῦ", ὁμολογήσῃ τὸν ὁμολογήσαντα ἔμπροσϑεν τοῦ ἐν τοῖς οὐρανοῖς πατρὸς, ὁ δὲ γενόμενος „ex σπέρματος Javid κατὰ σάρχα" καὶ διὰ τοῦτο (υἱὸς ἀνϑρώπου" τυγχάνων καὶ γενόμενος &x γυναικὸς καὶ αὐτῆς οὔσης ἀνϑρώπου καὶ διὰ τοῦτο χρηματίζων υἱὸς ἀνθρώπου", ὅσπερ νοεῖται ὃ κατὰ τὸν Ἰησοῦν ἄνϑρωπος, ὁμολο- γήσῃ τοὺς ὁμολογήσαντας ,ἔμπροσϑεν τῶν ἀγγέλων τοῦ ϑεοῦ." τὸ δ᾽ ἀνάλογον καὶ περὶ τῶν ἀρνησαμένων ἀποδοτέον.
ἔτι δὲ καὶ τοῦτο ϑεωρητέον, ὅτι ὃ μὲν ὁμολογῶν ἐν τῷ υἱῷ »ἔμπροσϑεν τῶν ἀνθρώπων" τὸ ὅσον ἐφ᾽ ἑαυτῷ συνίστησι χριστιανιο- μὸν καὶ τὸν πατέρα τοῦ χριστιανισμοῦ τούτου ἐφ᾽ ὧν ὁμολογεῖ" ὁ δὲ ὁμολογούμενος ὑπὸ τοῦ πάσης κτίσεως πρωτοτόχου καὶ τοῦ υἱοῦ τοῦ ἀνϑρώπου συνίσταται διὰ τῆς τοῦ υἱοῦ τοῦ ϑεοῦ χαὶ τοῦ υἱοῦ
80 τοῦ υἱοῦ τοῦ ϑεοῦ xzal<M τοῦ υἱοῦ τοῦ ϑεοῦ χαὶ P (doch τοῦ ϑεοῦ von 11, Η.
τοῦ ἀνϑρώπου ὁμολογίας τῷ ἐν τοῖς οὐρανοῖς πατρὶ καὶ τοῖς ἀγγέ- λοις τοῦ ϑεοῦ. εἴπερ δὲ οὐχ ὁ αὐτὸν συνιστάνων, ἐκεῖνός ἔστι δόχι- μος, ἀλλὰ ὃν ὁ κύριος συνίστησι“, πῶς οὐ χρὴ νομίζειν εἶναι δόκιμον τὸν ἄξιον κριϑέντα τῆς πρὸς τὸν ἐν οὐρανοῖς πατέρα καὶ τῆς πρὸς τοὺς
5 ἀγγέλους τοῦ ϑεοῦ συστάσεως; εἰ δὲ doxıuos οὗτος καὶ οἱ παραπλή- σιοι αὐτῷ, οὖς „ag χρυσὸν ἐν xwvevrnoim“ ταῖς βασάνοις καὶ ταῖς ἐξετάσεσιν ἐδοκίμασεν" 6 κύριος ,καὶ ὡς ὁλοκάρπωμα ϑυσίας προσ- εδέξατο", τί χρὴ λέγειν περὶ τῶν ἐλεγχϑέντων ἐν τῇ καμίνῳ τοῖ πειρασμοῦ xal ἀρνησαμένων, οὗς ὡς ἀδοκίμους ἀρνεῖται ἔμπροσϑεν
10 τοῦ ἐν τοῖς οὐρανοῖς πατρὸς καὶ ,ἐνώπιον τῶν ἀγγέλων τοῦ ϑεοῦ"“ 6 τὸν ἄξιον ἀρνήσεως ἀρνούμενος;
Not denying — to Ambrose and Protoctetus§36
36And not only toward not denying does this profit, Ambrose — priest bearing Christ's cross, with Protoctetus — but toward filling up what lacks of Christ's afflictions in the flesh, for his body the church. For as the cherubim with flaming sword guarding Paradise's road are passed by none unworthy, but admit the worthy through confession's fire — the denial-wood burning away — so, treading the serpent under feet, given authority 'to tread on serpents and scorpions,' (Colossians 1:24) the martyr enters Paradise, whence Adam fell, and finds the tree of life (Genesis 3:24) (Luke 10:19).
Greek · §36
ν ἐλεγχϑέντων ἐν τῇ καμίνῳ τοῖ πειρασμοῦ xal ἀρνησαμένων, οὗς ὡς ἀδοκίμους ἀρνεῖται ἔμπροσϑεν
10 τοῦ ἐν τοῖς οὐρανοῖς πατρὸς καὶ ,ἐνώπιον τῶν ἀγγέλων τοῦ ϑεοῦ"“ 6 τὸν ἄξιον ἀρνήσεως ἀρνούμενος;
XXXVI. Kal οὐ μόνον γε πρὸς τὸ μὴ ἀρνήσασϑαι ἀγωνιστέον ἀλλὰ καὶ πρὸς τὸ μηδὲ τὴν ἀρχὴν αἰσχυνϑῆναι νομιζόμενον παρὰ τοῖς ἀλλοτρίοις ϑεοῦ αἰσχύνης | ἄξια πάσχειν" καὶ μάλιστα εἰ δοξασϑ εὶς καὶ 298
15 ἀποδεχϑεὶς ὑπὸ πλείστων ἔσων πόλεων νῦν εἡσπερεὶ πομπεύεις αἴρων τὸν σταυρὸν τοῦ Ἰησοῦ, ἱερὲ ᾿Αμβρόσιε, καὶ ἀχολουϑῶν αὐτῷ προσά- γοντί σε ἐπὶ ἡγεμόνας καὶ βασιλεῖς, ἵνα αὐτός σοι συμπορευϑεὶς αὐτός ὅσοι καὶ δῷ στόμα καὶ σοφίαν καὶ σοὶ τῷ συναγωνιστῇ αὐτοῦ, Πρω- τόχτητε, καὶ συμμαρτυροῦσιν ὑμῖν τοῖς ἀναπληροῦσι »τὰ ὑστερήματα“
:20 τῶν παϑημάτων »τοῦ Χριστοῦ“, (καὶ) σὺν ὑμῖν γένηται ἐπὶ τὸν παρά- δειδον τοῦ ϑεοῦ ὑποδεικνὺς, πῶς ἂν διοδεύσητέ τε »τὰ χερουβὶμ χαὶ τὴν φλογίνην ῥομφαίαν, τὴν στρεφομένην καὶ φυλάσσουσαν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς". ταῦτα γὰρ ἀμφότερα εἰ xal φυλάσσει »τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς“, φυλάσσει, ἵνα μηδεὶς ἀνάξιος ἐπειτραπῇ
25 αὐτὴν διελϑὼν ἐλϑεῖν ἐπὶ τὸ ξύλον τῆς ζωῆς. ἡ μὲν γὰρ φλογίνη ῥομφαία καϑέξει τοὺς ἐποιχοδομήσαντας τῷ κειμένῳ ϑεμελίῳ Ἰησοῦ Χριστῷ ,Ξξύλα ἢ χόρτον ἢ καλάμην“ χαὶ τὸ εὐχκαυστότατον καὶ ἐπὶ πλεῖον καιόμενον ξύλον τῆς, ἵν οὕτως ὀνομάσω, ἀρνήσεως᾽ τὰ δὲ
χερουβὶμ τοὺς οὐ πεφυχότας χρατεῖσϑαι ὑπὸ τῆς φλογίνης δομφαίας τῷ μηδὲν συγγενὲς αὐτῇ φῳκοδομηχέναι παραλαβόντα παραπέμψει ἐπὶ „ro τῆς ζωῆς ξύλον" καὶ πάντα ἃ »ἐφύτευσεν ὃ ϑεὸς" ἐν ταῖς ἀνα- τολαῖς καὶ ,ἐξαμέτεελεν" „ex τῆς γῆς". Ἰησοῦ δὲ συνοδεύοντος ὑμῖν ἐπὶ ὅ τὸν παράδεισον καταφρονήσατε τοῦ ἔφεως νενικημένου καὶ συντρι- βέντος ὑπὸ τοὺς Ἰησοῦ πόδας καὶ δὲ αὐτοῦ καὶ ὑπὸ τοὺς ὑμετέρους, δεδωκότος οὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σχορπίων καὶ ἐπὶ πᾶσαν τὴν
Jesus endured the cross, despising shame§37
37Despising shame, Jesus endured the cross — 'who for the joy set before him endured the cross, despising shame.' (Hebrews 12:2) Let us too despise the shame of men. For he brings not peace but a sword — dividing son from father, daughter from mother — that the Word, sharper than any two-edged sword, may divide in us the earthy image from the heavenly, soul from spirit, joints from marrow. 'I came to cast fire on the earth — and how I wish it were kindled! I have a baptism to be baptized with.' (Matthew 10:34–36) Hate then father and mother and wife and children and brothers and sisters — yea, and one's own soul too — hating lawfully what hinders godliness: a good hatred, that perfect love may remain toward God alone (Hebrews 4:12) (Luke 12:49–50) (Luke 14:26) (John 12:25).
Greek · §37
ράδεισον καταφρονήσατε τοῦ ἔφεως νενικημένου καὶ συντρι- βέντος ὑπὸ τοὺς Ἰησοῦ πόδας καὶ δὲ αὐτοῦ καὶ ὑπὸ τοὺς ὑμετέρους, δεδωκότος οὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σχορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχϑροῦ, ἵνα μηδὲν ὑμᾶς αὐτῶν ἀδικήσῃ." XXXVIL Οὔτ᾽ οὖν ἀρνητέον τὸν υἱὸν τοῦ ϑεοῦ οὔτ᾽ ἐπαισχυντέον 10 αὐτὸν ἢ τοὺς οἰχείους αὐτοῦ ἢ τοὺς λόγους αὐτοῦ, ἀλλ᾿ ἀκουστέον τοῦδε" ,,(ὅστις δ᾽ ἂν ἀπαρνήσηταί με ἔμπροσϑεν τῶν ἀνθρώπων, ἀπαρ- »νἥσομαι κἀγὼ αὐτὸν ἔμπροσϑεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρα- vols,“ καὶ τοῦ „og γὰρ ἂν ἐπαισχυνϑῇ με καὶ τοὺς ἐμοὺς, τοῦτον 6 υἱὸς τοῦ ἀνϑρώπου ἐπαισχυνϑήσεται, ὅταν ἔλϑῃ ἐν τῇ δόξῃ αὐτοῦ 15 χαὶ τοῦ πατρὸς καὶ τῶν ἁγίων ἀγγέλων," καὶ τοῦ" „og γὰρ ἂν ἐπαισχυνϑῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὃ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνϑήσεται αὐτὸν, ὅταν ἔλϑῃ ἐν τῇ δόξῃ τοῦ πατρὸς μετὰ τῶν ἁγίων ἀγγέλων“. καὶ ὁ Ἰησοῦς δέ ποτε, ὑπέμεινε σταυρὸν αἰσχύνης καταφρονήσας“ 20 χαὶ διὰ τοῦτο, ἐκάϑισεν ἐν δεξιᾷ" τοῦ ϑεοῦ" καὶ οἱ μιμηταὶ δὲ αὐτοῦ αἰσχύνης καταφρονοῦντες συγχαϑεδοῦνται αὐτῷ καὶ συμβασιλεύσουσιν ἐν τοῖς οὐρανοῖς τῷ ἐλϑόντε οὐκ, εἰρήνην ἐπὶ τὴν γῆν“ βαλεῖν ἀλλ᾽ ἐπὶ τὴν ψυχὴν τῶν μαϑητῶν ἑαυτοῦ, καὶ »μάχαιραν" βαλεῖν »ἐπὶ τὴν γῆν“. ἐπεὶ γὰρ »ὁ λόγος τοῦ ϑεοῦ ζῶν καὶ ἐνεργὴς καὶ τομώ- 25 τερος ὑπὲρ πᾶσαν μάχαιραν δίστομον χαὶ δικνούμενος &; ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κρετικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας“, οὗτος μάλιστα νῦν εἰρήνην μὲν τὴν ὑπερέχου-
ausradiert M | 22 ἀλλ᾽ ἐπὶ τὴν ψυχὴν τῶν ua. ἑαντοῦ, καὶ μάχ. βαλεῖν ἐπὶ τὴν
σαν πάντα νοῦν, ἣν ἀφῆχε τοῖς ἀποστόλοις | ἑαυτοῦ, βραβεύει ταῖς 299 ψυχαῖς ἡμῶν, μάχαιραν δὲ ἔβαλε μεταξὺ τῆς τοῦ χοϊχοῦ εἰχόνος καὶ τῆς τοῦ ἐπουρανίου" ἵν᾿ ἐπὶ τοῦ παρόντος τὸν ἐπουράνιον ἡμῶν παραλαβὼν ὕστερον ἀξίους γενομένους τοῦ μὴ διχοτομηϑῆναι ἡμᾶς
5 ἐξ ὅλων ποιήσῃ ἐπουρανίους. καὶ οὐ μόνην »μάχαιραν“ ἦλϑε βαλεῖν »ἐπὶ τὴν γῆν“ ἀλλὰ καὶ »πῦρ΄“, περὶ οὗ φησι; »ϑέλω εἰ ἤδη ἀνήφϑη“. ἀναφϑήτω τοιγαροῦν τοῦτο τὸ πῦρ καὶ ἐν ὑμῖν ἐξαφανίζον πάντα γήϊνον καὶ φιλοσώμα- τον λογισμὸν ὑμῶν" καὶ τὸ βάπτισμα, περὶ οὗ ὃ Ἰησοῦς συνείχετο, ἕως :10 τελεσϑῇ", μετὰ πάσης προϑυμίας βαπτίσασϑε νῦν. καὶ σὺ μὲ
Take thought for the sons of the slain§38
38'Take thought for the sons of the slain' (Psalm 79:11 (LXX 78)) — for your seed, Ambrose, shall be reckoned though slain with you: 'for not the children of the flesh are children of God, but the children of the promise are reckoned for seed.' (Romans 9:8) If you love son or daughter more than Christ, you are not worthy; but loving Christ more, you gain them too — for 'he who loveth father or mother more than me is not worthy of me; and he who loveth son or daughter more than me is not worthy of me. And he who taketh not his cross and followeth me is not worthy of me. He that findeth his soul shall lose it; and he that loseth his soul for my sake shall find it.' (Matthew 10:37–39) (Psalm 79:11)
Greek · §38
αροῦν τοῦτο τὸ πῦρ καὶ ἐν ὑμῖν ἐξαφανίζον πάντα γήϊνον καὶ φιλοσώμα- τον λογισμὸν ὑμῶν" καὶ τὸ βάπτισμα, περὶ οὗ ὃ Ἰησοῦς συνείχετο, ἕως :10 τελεσϑῇ", μετὰ πάσης προϑυμίας βαπτίσασϑε νῦν. καὶ σὺ μὲν ὁ ἔχων »γυναῖχα καὶ τέχνα καὶ ἀδελφοὺς καὶ ἀδελφὰς“ μέμνησο τοῦ", εἴ τις ἔρχεται πρός με xal οὐ μισεῖ τὸν πατέρα καὶ τὴν μητέρα καὶ τὴν γυναῖχα καὶ τὰ τέχνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφὰς, οὐ δύναταί μου μαϑητὴς εἶναι, ἀμφότεροι δὲ τοῦ" „el τις ἔρχεται πρός με καὶ 115 οὐ μισεῖ πρὸς τοῖς προτέροις ,ἔτε καὶ τὴν ἑαυτοῦ ψυχὴν, οὐ δύ- ναταί μου μαϑητὴς εἶναι“. ἀλλ᾽ οὕτω μισήσατε τὴν ἑαυτῶν ψυχὴν, ὡς διὰ τοῦ μισεῖν εἰς ζωὴν αἰώνιον φυλάσσειν αὐτήν" ,,Ἅ8 γὰρ μισῶν“, φησὶ, „ınv ἑαυτοῦ ψυχὴν ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυ- λάσσει αὐτήν.“ οὐχοῦν τὴν ψυχὴν διὰ τὴν αἰώνιον ζωὴ» μισήσατε 1:20 πειϑόμενοι ὅτι καλὸν καὶ ὠφέλιμον μῖσος διδάσκει μισεῖν ὁ Ἰησοῦς. ὥσπερ δὲ εὐπὲρ τοῦ “φυλαχϑῆναι εἰς ζωὴν αἰώνιον τὴν ψυχὴν μιση- τέον ἡμῖν ἔσται αὐτὴν, οὕτως »γυναῖχα᾽ χαὶ τέχνα καὶ ἀδελφοὺς καὶ ἀδελφὰς“ μίσησον 6 ἔχων ταῦτα, ἵν᾿ ὠφελήσῃς τοὺς μισουμένους di αὐτοῦ τοῦ μεμισηχέναι παῤῥησίαν ἀναλαμβάνων πρὸς τὸ εὐεργετεῖν 25 αὐτοὺς φίλος γενόμενος ϑεῷ.
᾿ XXXVIIL Ἅμα δὲ καὶ ὑπομιμνήσκου τοῦ. εὐξαμένου ἐν πνεύματι περὶ τέκνων μαρτύρων διὰ τὴν πρὸς ϑεὸν ἀγάπην αὐτῶν καταλελειμ- μένων καὶ φήσαντος" ,περιποίησαι τοὺς υἱοὺς τῶν τεϑανατωμένων“. μόνον δὲ ἴσϑε ὅτε „od τὰ τέκνα τῆς σαρχὸς ταῦτα τέχνα τοῦ ϑεοῦ“ 880 xal ὅτι, ὥσπερ λέγεται τοῖς ἐκ σπέρματος ᾿Αβραὰμ τέ τε", οἶδα ὅτι
, > , 2 LG > ΄ - > x > DI σπέρμα Αβρααμ Eore“ χαὶ To’ „ei τέκνα τοῦ Aßpaau ἥτε, τὰ ἔργα τοῦ ᾿Αβραὰμ ἐποιεῖτε“, οὕτως καὶ τοῖς τέχνοις σου λεχϑήσεται" οἶδα ὅτι σπέρμα ᾿Αμβροσίου ἐστὲ xal TO’ εἰ τέχνα τοῦ ᾿Αμβροσίου ἐστὲ, τὰ ἔργα τοῦ ᾿Αμβροσίου ποιεῖτε. καὶ τάχα ποιήσουσι, πλείω ὠφελοῦν-
5 τός σου αὐτὰ μετὰ τὴν τοιαύτην ἔξοδον ἢ εἰ παρέμενες αὐτοῖς. τότε γὰρ καὶ ἐπιστημονικώτερον αὐτὰ ἀγαπήσεις καὶ συνετώτερον “περὶ αὐτῶν εὔξῃ, ἐὰν nass. ὅτι τέχνα σου ἐστὶ καὶ οὐ σπέρμα μόνον. ἀνὰ στόμα νῦν ἔχε τό: „6 «φιλῶν υἱὸν ἢ ϑυγατέρα ὑπὲρ ἐμὲ οὐχ ἔστι μου ἄξιος“ καὶ TO‘ ,ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτὴν, καὶ
The Spirit speaks through the willing§39
39Take pattern through preparation unto martyrdom: the Spirit speaks through the willing — 'for it is not ye that speak.' (1 John 2:15–17) If the world hate you, know it hated Christ first; 'if ye were of the world, the world would love its own.' (Matthew 10:20,22) 'He that endureth to the end shall be saved.' (John 15:18–19) As gold proved in fire, our faith — 'much more precious than gold that perisheth, though proved by fire' (1 Peter 1:6–7) — shall be found unto praise at Christ's revelation. 'In pains thou shalt bring forth' (John 17:21) — Eve's sentence turned: through birth-pangs of confession unto the new birth. Love not the world, nor things in the world — 'for all in the world, lust of flesh, lust of eyes, pride of life, is not of the Father.' (Genesis 3:16) Be one, as Christ prayed 'that they all may be one' — one soul in the contest, washed by blood-baptism at the heavenly altar.
Greek · §39
όνον. ἀνὰ στόμα νῦν ἔχε τό: „6 «φιλῶν υἱὸν ἢ ϑυγατέρα ὑπὲρ ἐμὲ οὐχ ἔστι μου ἄξιος“ καὶ TO‘ ,ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτὴν, καὶ
XXXIX. 1ύπον διὰ τῆς εἰς τὸ μαρτύριον προϑυμίας δότε τῷ τοῦ πατρὸς ὑμῶν πνεύματι λαλοῦντι τοῖς διὰ | ϑεοσέβειαν παραδοϑ εἴ- 800 σιν" ἐὰν εἰδῆτε ἑαυτοὺς μισουμένους καὶ βδελυκτοὺς καὶ ἀσεβεῖς εἶναι νομιζομένους, τότε ἀναλάβετε τό" „bla τοῦτο ὃ κόσμος ὑμᾶς. μισεῖ“,
15 ,.ὅὁτι οὐχ ἐστὲ ἐχ τοῦ κόσμου τούτου“ „el γὰρ ἦτε ἐκ τοῦ κόσμου τού- του, ὃ κόσμος ἂν τὸ ἴδιον ἐφίλει“. πολλοὺς ὀνειδισμοὺς διὰ Χριστὸν χαὶ πολλοὺς κινδύνους, ἐξ οὗ πεπιστεύχατε, ὑπομείναντες ἕως τέλους ἐν τῷ ὑπομένειν προχόψατε, ὅτε, ,ὁ ὑπομείνας εἰς τέλος, οὗτος σω- ϑήσεται“. ἴστε ὅτι κατὰ τὸν Πέτρον ἀγαλλιάσεσϑε „oAiyor ἄρτι εἰ
20 δέον ἐστὶ λυπηϑέντες ἐν ποικίλοις πειρασμοῖς, ἵνα τὸ δοχίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου καὶ διὰ πυρὸς δεδοκιμασμένου εὐρεϑῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν anoxa- λύψει Ἰησοῦ Χριστοῦ“. ἀλλὰ τοῦ ,,λυπηϑέντες" ἀντὶ τοῦ πονέσαν- τες ἀχούσατε, ὡς δῆλον καὶ dx τοῦ „ev λύπαις τέξῃ τέκνα“ οὐ
εἰ μὲν χρήσιμον τοῖς Χριστοῦ μαϑηταῖς τό" »μῆ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ᾽ ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιϑυμία τῆς σαρχὸς καὶ ἡ ἐπιϑυμίᾳ τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου,
χρυσίου) χρυσοῦ, doch am Rand von erster Hand: γρζάφετ)αι χρυσίου, M | 22 δε-
οὐχ ἔστιν Ex τοῦ πατρὸς ἀλλ᾿ ἐκ τοῦ κόσμου ἐστίν. καὶ ὃ κόσμος παράγεται καὶ ἡ ἐπιϑυμία““. μὴ οὖν ἀγαπᾶτε τὰ παραγόμενα, ἀλλὰ ποιοῦντες τὸ ϑέλημα τοῦ ϑεοῦ ἀξιοι γίνεσϑε τοῦ ἕν γενέσϑαι ἅμα υἱῷ καὶ πατρὶ χαὶ ἁγίῳ “πνεύματι κατὰ τὴν τοῦ σωτῆρος εὐχὴν. λέ- γοντος" ὡς ἐγὼ καὶ σὺ ἕν ἐσμεν, «ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἕν ὦσι“. πόσας δὲ καὶ ἡμέρας | ἔστι κερδῆσαι ἀγαπήσαντα »τὸν κόσμον" 1) „ra ἐν τῷ κόσμῳ“ καὶ τὴν ἑαυτοῦ ψυχὴν ζημιούμενον ἢ ἀπολλύντα χαὶ περι- φέροντα συνειδὸς βαρούμενον ὑπὲρ »φορτίον βαρὺ" καὶ βαρούμενον ı ὑπὸ τοῦ τῆς ἀρνήσεως πτώματος; ὑπομνησϑῶμεν ἕχαστος, ὁσάκις ἀπο- ϑανεῖν τὸν κοινὸν ϑάνατον ἐχινδύνευσε, καὶ λογισώμεϑα, μή ποτε διὰ τοῦτο ἐτηρήϑημεν, ἵνα βαπτισάμενοι τῷ ἑαυτῶν αἵματι καὶ ἀπολου- σάμενοι πᾶσαν ἁμαρτίαν παρὰ τῷ ἐν οὐρανοῖς ϑυσιαστηρίῳ τὰς δια- τριβὰς μετὰ τῶν συναγωνισαμένων ποιησώμεϑα.
Do not taste the demons’ table§40
40But if any, from much love of life, yield and taste the demons' table — 'ye cannot drink the Lord's cup and demons' cup; ye cannot share the Lord's table and demons' table' — remember Isaiah: 'Ye who forsake the Lord, who forget my holy mountain, who prepare a table for the demon and fill a fortune-cup' (1 Corinthians 10:21) — what portion awaits? 'Ye shall eat, but be hungry; drink, but thirst; my servants shall rejoice, but ye be ashamed.' (Isaiah 65:11–15) 'I am the vine' — drink the new wine with Christ in the Father's kingdom, not the fortune-cup with demons. 'He that denieth the Son hath neither the Father; he that confesseth the Son hath the Father also.' (Matthew 26:29) (1 John 2:22–23)
Greek · §40
ογισώμεϑα, μή ποτε διὰ τοῦτο ἐτηρήϑημεν, ἵνα βαπτισάμενοι τῷ ἑαυτῶν αἵματι καὶ ἀπολου- σάμενοι πᾶσαν ἁμαρτίαν παρὰ τῷ ἐν οὐρανοῖς ϑυσιαστηρίῳ τὰς δια- τριβὰς μετὰ τῶν συναγωνισαμένων ποιησώμεϑα.
XL. Ei δέ τις ἐνδοὺς ἀπὸ πολλῆς φιλοζωΐας ἢ τῆς πρὸς τοὺς πόνους μαλακίας ἢ τῶν νομιζομένων πιϑανῶς προσάγεσϑαι ὑπὸ τῶν ἀναπειϑόντων ἡμᾶς ἐπὶ τὰ χείρονα ἀρνήσαιτο μὲν τὸ εἶναι ἕνα ϑεὸν καὶ τὸν Χριστὸν αὐτοῦ ὁμολογήσαι δὲ δαιμόνια ἢ τύχας, ἴστω 6 τοιοῦτος ἑτοιμάζων „co δαιμονίῳ τράπεζαν“ χαὶ πληρῶν ,τῇ τύχῃ κέρασμα“, ἐγκαταλιπὼν κύριον καὶ ἐπιλανθανόμενος τοῦ ὄρους τοῦ ἁγίου αὐτοῦ, τούτοις τοῖς ἐλέγχοις ὑποκεισόμενος, ὡς ὁ Ἡσαΐας ἀνέ- γραψε τοῦτον τὼν τρόπον᾽ οὑμεῖς δὲ οἱ ἐγκαταλιπόντες μὲ καὶ ἐπι- λανϑανόμενοι τὸ, 0005 τὸ ἅγιόν μου καὶ ἑτοιμάζοντες τῷ δαιμονίῳ τράπεζαν καὶ πληροῦντες τῇ τύχῃ | κέρασμα, ἐγὼ παραδώσω ὑμᾶς εἰς μάχαιραν, πάντες ἐν σφαγῇ πεσεῖσϑε" ὅτε ἐχάλεσα ὑμᾶς καὶ οὐχ ὑπηχούσατε, ἐλάλησα καὶ παρηκούσατε καὶ ἐποιήσατε τὸ πονηρὸν ἐναντίον ἐμοῦ καὶ ἃ οὐκ ἐβουλόμην ἐξελέξασϑε. διὰ τοῦτο τάδε λέ- γει λέγει κύριος κύριος" ἰδοὺ οἱ δουλεύοντές μοι φάγονται, ὑμεῖς δὲ
1 & τοῦ πατρὸς Μ ἐκ τοῦ ϑεοῦ, doch am Rand πατρὸς P! | ἐστὶν Μ ἐστί φάγονται bis 8. 38 2.1 οἱ δουλεύοντές wor wohl des Homoioteleuton wegen aus- gelassen, aber am Rand nachgetragen M? | φάγονται P φάγωνται M? am Rand.
πεινάσετε, ἰδοὺ οἱ δουλεύοντές μοι πίονται, ὑμεῖς δὲ διψήσετε, ἰδοὺ οἱ δουλεύοντές μοι εὐφρανϑήσονται, ὑμεῖς δὲ αἰσχυνϑήσεσϑε, ἰδοὺ οἵ. δουλεύοντές μοι ἀγαλλιάσονται ἐν εὐφροσύνῃ, ὑμεῖς δὲ κεχράξεσϑε διὰ τὸν πόνον τῆς καρδίας καὶ ἀπὸ συντριβῆς πνεύματος ὀλολύξετε. 5 καταλείψετε γὰρ τὸ ὄνομά μου εἰς πλησμονὴν τοῖς ἐχλεκχτοῖς μου, ὑμᾶς δὲ ἀνελεῖ κύριος". ἀλλὰ καὶ εἴπερ νοοῦντες, τίς ἡ τοῦ κυρίου τράπεζα, μετέχειν αὐτῆς βουλοίμεϑα, γινώσκωμεν TO’ „od δύνασϑε κυρίου τραπέζης μετέχειν καὶ τραπέζης δαιμονίων“. ἀλλὰ καὶ εἰ ϑέλομεν συνιέντες, τί ἐστι τό" »οὐ μὴ πίω ἀπ᾽ ἄρτι ix τοῦ γενήματος τῆς ἀμπέλου ταύτης 10 ἕως τῆς ἡμέρας ἐκείνης, ἕως αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν", μετὰ τῶν πινόντων σὺν τῷ Ἰησοῦ εὐρεϑῆναι, ,προσέχω- μὲν τῷ „od δύνασϑε ποτήριον χυρίου πίνειν καὶ ποτήριον δαι- μονίων“. τίς δὲ ἀχούσας τοῦ τῆς βροντῆς υἱοῦ Ἰωάννου λέγοντος" „oO ἀρ- 15 γούμενος τὸν πατέρα καὶ τὸν υἱὸν, πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ τὸν πατέρα ἔχει" ὃ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει“ οὐ φο- βηϑήσεται διὰ τοῦ λέγειν μὴ εἶναι Χριστιανὸς ἀρνήσασϑαι τὸν υἱὸν, ἐν τῷ ἀρνεῖσϑαι αὐτὸν οὐχ ἕξων τὸν πατέρα; καὶ τίς οὐκ ἂν προ- τραπείη ὁμολογεῖν τὸ εἶναι Χριστιανὸς ἔργοις καὶ λόγοις, ἵνα καὶ τὸν 2) πατέρα ἔχῃ; οἱ γὰρ ὁμολογοῦντες ἔχουσι τὸν πατέρα. ΧΙ]. El μεταβεβήχαμεν „ex τοῦ ϑανάτου εἰς τὴν ζωὴν“ διὰ τοῦ r >» 8 > x ᾿ ς “« μεταβεβηχέναι ἀπὸ ἀπιστίας εἷς πίστιν, μὴ Havuasomuev, εἰ μισεῖ ἡμᾶς ὁ χόσμος. οὐδεὶς γὰρ μὴ μεταβὰς „ex τοῦ ϑανάτου εἰς τὴν ζωὴν“ ἀλλὰ μένων ἐν τῷ ϑανάτῳ δύναται ἀγαπᾶν τοὺς μεταβεβηχότας ἀπὸ 25 σκοτεινῆς τῆς τοῦ ϑανάτου, ἵν᾿ οὕτως ὀνομάσω, οἰκίας ἐπὶ τὰ πε- πληρωμένα οἰχοδομήματα ἐκ λίϑων ζώντων φωτὸς ζωῆς. ηὑπὲρ ἡμῶν ἔϑηκεν“ Ἰησοῦς, τὴν ψυχὴν", καὶ ἡμεῖς οὖν ϑώμεν αὐτὴν, οὐχ ἐρῶ ὑπὲρ αὐτοῦ ἀλλ᾽ ὑπὲρ ἑαυτῶν, oluaı δ᾽ ὅτι κἂν ὑπὲρ τῶν ἐν τῷ μαρτυρίφ
ἡμῶν οἰχοδομηθησομένων. ἐνέστη ἡμῖν καιρὸς Χριστιανοῖς καυχή-
σεῶν" "οὐ μόνον", γάρ pro, »ἀλλὰ καὶ καυχώμενοι ἐν ταῖς ϑλίψεσιν,
εἰδότες ὅτι ἡ ϑλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν,
ἡ δὲ δοκιμὴ ἐλπίδα" ἡ δὲ ἐλπὶς οὐ καταισχύνει“, μόνον „y ἀγάπη τοῦ
5 ϑεοῦ" ἐχχεχύσϑω ,ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου". Παῦ-
λος μὲν λεγέτω" „el χατὰ ἄνϑρωπον ἐθηριομάχησα ἐν Ἐφέσῳ“, ἡμεῖς de „el χατὰ ἄνϑρωπον" ἀνῃρέϑην ἐν Γερμανίᾳ.
Lay down our souls for the brothers§41
41'Herein we know love, that he laid down his soul for us; and we ought to lay down our souls for the brethren.' (1 John 3:16) And tribulation works patience, patience proof, proof hope — and hope confoundeth not. 'If after the manner of men I fought beasts at Ephesus, what advantageth it me?' (Romans 5:3–5) As Paul fought, so we — destroyed(?) in Germany(?) for the Gospel — shall conquer with Christ. For 'as the sufferings of Christ abound unto us, so through Christ aboundeth our comfort also.' (1 Corinthians 15:32) (2 Corinthians 1:5)
Greek · §41
5 ϑεοῦ" ἐχχεχύσϑω ,ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου". Παῦ-
λος μὲν λεγέτω" „el χατὰ ἄνϑρωπον ἐθηριομάχησα ἐν Ἐφέσῳ“, ἡμεῖς de „el χατὰ ἄνϑρωπον" ἀνῃρέϑην ἐν Γερμανίᾳ.
διὰ τοῦ Χριστοῦ περισσεύει καὶ 7 παράκλησις", προϑυμότατα παρα-
10 δεξώμεϑα τὰ Χριστοῦ παϑήματα, καὶ περισσευσάτω ἐν ἡμῖν, εἴπερ
ὀρεγόμεϑα περισσῆς παρακλήσεως, ἣν πάντες μὲν οἱ »πενϑοῦντες:
»παρακληϑήσονται", τάχα δὲ οὐχ ἐπ᾽ ἴσης. εἰ γὰρ ἐπ᾿ ἴσης ἡ nv ἡ παρά-
κλησις, οὐκ ἂν ἐγέγραπτο τό" νκαϑὼς περισσεύει τὰ παϑήματα τοῦ
Χριστοῦ εἰς ἡμᾶς, οὕτω περισσεύει καὶ ἡ παράκλησις ἡμῶν." οἱ χοινωνοὶ
15 τῶν παϑημάτων κατὰ τὴν ἀναλογίαν τῶν παϑημάτων, ὧν εἰσι κοι-
νωνοὶ πρὸς «Χριστὸν, κοινωνοὶ ἔσονται καὶ τῆς παρακλήσεως" ἃ καὶ
μανϑάνετε ἀπὸ τοῦ πεπιστευμένως τὰ τοιαῦτα λέγοντος" οἴδαμεν γὰρ,͵
„ag χοινωνοί ἐστε τῶν παϑημάτων, οὕτως καὶ τῆς παρακλήσεως.“ φησὶ δὲ διὰ προφήτου ὃ ϑεός" »νκαιρῷ δεχτῷ ἐπήκουσά σου καὶ ἐν 20 ἡμέρᾳ σωτηρίας ἐβοήϑησά σοι.“ ποῖος 00V ἄλλος εὐπρόσδεχτος καιρὸς, ἢ ὅτε διὰ τὴν εἰς ϑεὸν ἐν Χριστῷ εὐσέβειαν « ὑπὸ φρουρὰν πομπεύον- τες ἐν τῷ κόσμῳ καὶ ϑριαμβεύοντες μᾶλλον ἤπερ ϑριαμβευόμενοι ἀπ- αγόμεϑα; οἱ γὰρ ἐν Χριστῷ μάρτυρες συναπεχδύονται αὐτῷ „tag ἀρχὰς καὶ τὰς ἐξουσίας“ καὶ συνϑριαμβεύουσιν ὡς κοινωνοὶ τῶν πα- 25 ϑημάτων αὐτοῦ γινόμενοι οὕτως καὶ τῶν ἐν τοῖς παϑήμασιν αὐτοῦ ἀνδραγαϑημάτων" ἐξ ὧν ἐστι καὶ τὸ ϑριαμβεῦσαι ,τὰς ἀρχὰς καὶ τὰς
ἐξουσίας“, ἃς μετ᾽ ὀλίγον ὄφψεσϑε νενικημένας καὶ κατῃσχυμμένας. ποία.
ἄλλη οὕτως ἡμέρα σωτηρίας ὡς ἡ ἡμέρα τῆς τοιαύτης ἡμῶν ἐντεῦϑεν
Christ’s sufferings and present comfort§42
42'As the sufferings of Christ abound, so our comfort.' (2 Corinthians 1:5–7) 'The present season is acceptable; behold, now the day of salvation.' (Isaiah 49:8) Triumph with Christ, who 'stripped principalities and authorities, triumphed over them.' (Colossians 2:15) Commend yourselves as God's ministers: 'in much patience, in afflictions, necessities, distresses, stripes, prisons, tumults, labors, watchings, fastings; in pureness, knowledge, longsuffering, kindness, holy spirit, love unfeigned, word of truth, power of God; through arms of righteousness right and left; through glory and dishonor, evil report and good' (2 Corinthians 6:3–10) — 'as dying, and behold we live; as chastened, not killed; as sorrowful, yet always rejoicing; as poor, making many rich; as having nothing, possessing all.'
Greek · §42
ϑριαμβεύουσιν ὡς κοινωνοὶ P συνθριαμβεύουσι κοινωνοὶ ὡς M | 25 οὕτως M οὕτω 28 ἡ übergeschrieben M?2,
ἀπαλλαγῆς; ἀλλὰ παρακαλῶ" „undeulav ἐν μηδενὶ“ δῶτε, προσκοπὴν, ἵνα μὴ μωμηϑῇ“ ὑπὸ ὑμῶν τὸ πρεσβυτέριον ἢ „N διακονία, ἀλλὰ ἐν παντὶ ἑαυτοὺς“ συστήσασϑε „oc ϑεοῦ διάχονοι, ἐν ὑπομονῇ πολλῇ“ λέγοντες" „al νῦν τίς ἡ ὑπομονή μου; οὐχὶ 6 κύριος; „ev ϑλίψεσι“ πειϑόμενοι ὅτε ,πολλαὶ αἱ ϑλίψεις τῶν δικαίων“, „er ἀνάγχαις"“, iv ὡς ἀναγκαίαν ἡμῖν τὴν μαχαριότητα ἀπαιτήσωμεν, „ev στενοχωρίαις", ἵν᾽ ὡς τὴν στενὴν καὶ τὴν τεϑλιμμένην. ἀπαραλείπτως ὁδεύσαντες χατ- αντήσωμεν ἐπὶ τὴν ζωήν. ἐὰν δέον N, συστήσωμεν. ἑαυτοὺς καὶ „ev πληγαῖς καὶ ἐν φυλακαῖς καὶ ἐν ἀχαταστασίαις καὶ ἐν χόποις χαὶ ἐν ἀγρυπνίαις καὶ ἐν νηστείαις.“ ἰδοὺ γὰρ κύριος, xal ,ὁ μισϑὸς αὐτοῦ“ ἐν χειρὶ ,ἀποδοῦναι ἑκάστῳ“ £ ὡς τὰ ἔργα αὐτοῦ ἐστι.
ΧΙΗΠΙ. Νῦν δείξωμεν ὅτι γνῶσιν διὰ ἔργα πρέποντα τῇ γνώσει ἐποϑήσαμεν. πᾶσα ἁγνότης ἡ ἀπὸ παντὸς οὐτινοσοῦν τοῦ ἐν ὁποιῶω- δήποτε ἁμαρτήματε μολυσμοῦ φανερωϑήτω ἐν ἡμῖν. ὡς μαχροϑύμου ϑεοῦ υἱοὶ καὶ μαχροϑύμου Χριστοῦ ἀδελφοὶ μαχροϑυμήσωμεν ἐν πᾶσι τοῖς συμβαίνουσι" υμαχρόϑυμος γὰρ ἀνὴρ, πολὺς ἐν φρονήσει, ὃ δὲ ὀλιγόψυχος ἰσχυρῶς ἄφρων." εἰ δεῖ ἑαυτὸν συνιστάναι ,διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ τῶν ἀριστερῶν", συστήσα».- τες ἑαυτοὺς ,διὰ δόξης" καὶ un χαυνωθϑέντες ἐπ᾽ αὐτῇ νῦν καὶ τὴν ἀτιμίαν ὑπομείνωμεν" all εἰ καὶ εὐφημίας ἀξίως ἐπολιτευσάμεϑα καὶ εὐφημήϑημεν, νῦν | καὶ τῆς ἀπὸ τῶν δυσσεβῶν δυσφημίας ava- σχώμεϑα. ἔτε δὲ εἰ ὡς ἀληϑεῖς παρὰ τοῖς φιλαλήϑεσιν ἐθαυμάσϑημεν, νῦν ἐπὶ τῷ λέγεσϑαι ἡμᾶς πλανᾶσϑαι .γελάσωμεν. ἐπὶ πολλοῖς κιν- δύνοις, ἀφ᾽ ὧν ἐῤῥύσϑημεν, πολλοὶ εἶπον ἡμᾶς ἀπὸ ϑεο
Ministers approved in glory and dishonor§43
43Show knowledge by works — as ministers commended 'in glory and dishonor, as deceivers and true; as unknown and well known; as dying, and behold we live.' (2 Corinthians 6:4–10) Let no stumbling-block be given, that the ministry be not blamed, but in all things commending: through honor won by confession and dishonor borne from torturers, through good report of angels and evil report of men — deceivers in persecutors' eyes, true before God.
Greek · §43
δυσφημίας ava- σχώμεϑα. ἔτε δὲ εἰ ὡς ἀληϑεῖς παρὰ τοῖς φιλαλήϑεσιν ἐθαυμάσϑημεν, νῦν ἐπὶ τῷ λέγεσϑαι ἡμᾶς πλανᾶσϑαι .γελάσωμεν. ἐπὶ πολλοῖς κιν- δύνοις, ἀφ᾽ ὧν ἐῤῥύσϑημεν, πολλοὶ εἶπον ἡμᾶς ἀπὸ ϑεοῦ ἐπιγεινώ- σκεσϑαι᾿ νῦν ὃ βουλόμενος λεγέτω ἡμᾶς ἀγνοεῖσθαι, ὅτε τάχα μᾶλλον ἐπιγινωσκόμεϑα. φέροντες γοῦν τὰ συμβαίνοντα παιδευόμεϑα μὲν οὐ ϑανατούμεϑα δὲ, καὶ ὁμοιούμεϑα λυπουμένοις οἱ χαίροντες.
1 προσχοπὴν] o übergeschrieben M? | 2 ὑπὸ ὑμῶν τὸ πρεσβυτέριον ἢ <
Call to mind the former days§44
44Paul says to those beginning the contest: 'Call to mind the former days, in which, enlightened, ye endured a great contest of sufferings; partly made a gazing-stock by reproaches and afflictions, partly fellows of those so used. For ye both sympathized with the prisoners and took joyfully the spoiling of your goods, knowing ye have for yourselves a better and abiding substance. Cast not away therefore your boldness, which hath great recompense. For ye have need of patience, that, doing God's will, ye may receive the promise.' You then, enlightened long ago, having endured the former contest — now perfect it by the latter, that, doing God's will through both, ye receive the promise (Hebrews 10:32–36).
Greek · §44
XLIV. Φησί που ὁ Παῦλος πρὸς τοὺς ἐν ἀρχῇ ὑπομείναντας παρακαλῶν αὐτοὺς ἀχολούϑως τῇ προτέρᾳ ὑπομονῇ φέρειν κινδύνους δευτέρους τοὺς διὰ τὸν λόγον᾽ ,ἀναμιμνήσχεσϑε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισϑέντες πολλὴν ἄϑλησιν ὑπεμείνατε παϑημάτων, τοῦτο μὲν ὀνειδισμοῖς τε καὶ ϑλίψεσι ϑεατριζόμενοι, τοῦτο δὲ κοινω- vol τῶν οὕτως ἀναστρεφομένων γενηϑέντες. καὶ γὰρ τοῖς δεσμοῖς μου συνεπαϑήσατε, χαὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασϑε, γινώσκοντες ὅτι κρείττονα ἔχετε ὕπαρξιν καὶ μένουσαν. μὴ ἀποβάλητε οὐν τὴν παῤῥησίαν ὑμῶν, ἥτις ἔχει μεγά- λην μισϑαποδοσίαν. ὑπομονῆς γὰρ ἔχετε χρείαν." ,πολλὴν" τοιγαροῦν καὶ ἡμεῖς νῦν ,«ἄϑλησιν" ὑπομείνωμεν ,παϑημάτων»" ,ὀνειδισμοῖς καὶ ϑλίψεσι" χαὶ .ϑεατριζόμενοι" χαὶ ,μετὰ χαρᾶς" παραδεχόμενοε «τὴν ἁρπαγὴν τῶν ὑπαρχόντων" ἡμῶν" πειϑόμεϑα γὰρ ,κρείττονα" ἔχειν »ὕπαρξιν“" οὐ γηΐνην ἀλλ᾽ οὐδὲ σωματικὴν ἀλλά τινα ἀόρατον καὶ ἀσώματον. σχοποῦμεν γὰρ οὐ „ra βλεπόμενα", ὁρῶντες ταῦτα μὲν »»πρόσχαιρα" ἐκεῖνα δὲ ,αἰώνεα“.
Idols are nothing — and still hostile§45
45Since some, not beholding the earthly intent of the hostile power's assault, suppose the idols nothing — hear: the demons, dwelling in earth's thick air, are fatted by sacrifice-smoke and blood, and by such food grow strong to deceive. 'He that sacrificeth to gods shall be uprooted' (Exodus 22:20 (LXX 21)) — save to the Lord alone. To sacrifice is to feed demons and subject oneself to them: 'the things the nations sacrifice, they sacrifice to demons, and not to God; and I would not ye have fellowship with demons.' (1 Corinthians 10:20) Flee then the demons' table, lest, fed by you, they boast to have overcome God's soldiers (Exodus 22:20).
Greek · §45
ἡμῶν" πειϑόμεϑα γὰρ ,κρείττονα" ἔχειν »ὕπαρξιν“" οὐ γηΐνην ἀλλ᾽ οὐδὲ σωματικὴν ἀλλά τινα ἀόρατον καὶ ἀσώματον. σχοποῦμεν γὰρ οὐ „ra βλεπόμενα", ὁρῶντες ταῦτα μὲν »»πρόσχαιρα" ἐκεῖνα δὲ ,αἰώνεα“.
XLV. Ἐπεὶ δέ τινες μὴ ϑεωροῦντες. τὸν περὶ τῶν δαιμόνων λόγον, xal αἷς ὑπὲρ τοῦ παραμένειν ἐν τῷ παχεῖ τούτῳ καὶ περιγείῳ ἀέρε δεόμενοι τροφῆς τῆς διὰ τῶν | ἀναϑυμιάσεων ἐπιτηροῦσιν 0x xviooa ἀεὶ καὶ αἵματα καὶ λιβανωτοὶ, ἐξευτελίζουσιν ὡς ἀδιάφορον τὸ ϑύειν, εἴποιμεν ἂν καὶ πρὸς ταῦτα ὅτι, εἴπερ οἱ τροφὰς λῃσταῖς καὶ φονεῦσι καὶ βαρβάροις ἐχϑροῖς τοῦ μεγάλου βασιλέως παρέχοντες ὡς τὸ κοινὸν ἀδικήσαντες καὶ κολάζονται, πόσῳ πλέον οἱ τοῖς τῆς κακίας ὑπηρέταις διὰ τοῦ ϑύειν διδόντες τροφὰς παρακατεχούσας αὐτοὺς ἐν τῷ περιγείῳ τόπῳ δικαιότατα ἂν ἐγχαλοῖντο, καὶ μάλιστα εἰ μαϑόντες τό" „Oo ϑύων ϑεοῖς ἑτέροις ἐξολοϑρευϑήσεται, πλὴν κυρίῳ
μόνῳ", ϑύοιεν τοῖς τῶν ἐπὶ γῆς καχῶν αἰτίοις. καὶ οἶμαί γε ἐπὶ τοῖς;
ἁμαρτανομένοις ὑπὸ τῶν δαιμόνων ἐνεργούντων κατὰ τῶν ἀνϑρώ- πῶν οὐχ ἔλαττον ἐγχληϑήσεσϑαι τῶν ἐνεργησάντων δαιμόνων τὰ χείρονα, διὰ τοῦ ϑύειν ϑρέψαντες αὐτούς" οἱονεὶ γὰρ κοινῇ τὰ κακὰ πεποιήχασι τοῖς ἀνθρώποις οἵ τε δαίμονες xal οἱ κατασχόντες
αὐτοὺς ἐπὶ γῆς, μὴ ἂν δυνηϑέντας διαρχέσαι χωρὶς τῶν ἀναϑυμιά- σεῶν καὶ τῶν νομιζομένων εἶναι χαταλλήλων τροφῶν τοῖς σώμασιν αὐτῶν. ᾿ XLVL Πάλιν τε αὖ ὑπολαμβάνοντές τινες ϑέσει εἶναι τὰ 0v0- 5 ματα καὶ οὐδεμίαν αὐτὰ ἔχειν φύσιν πρὸς τὰ ὑποκείμενα, ὧν ἐστιν ὀνόματα, νομίζουσι μηδὲν διαφέρει», εἰ λέγοι τις σέβω τὸν πρῶτον ϑεὸν ἢ τὸν Δία ἢ Ζῆνα, καὶ εἰ φάσκοι τις" τιμῶ καὶ ἀποδέχομαι τὸν ἥλιον ἢ τὸν Ἀπόλλωνα καὶ τὴν σελήνην ἢ τὴν "ἄρτεμιν καὶ τὸ ἐν τῇ γῇ πνεῦμα ἢ τὴν Δήμητραν Ι καὶ ὅσα ἄλλα φασὶ» οἱ Ἑλλήνων 10 σοφοί. πρὸς οὖς λεχτέον ὅτι ἔστι τις καὶ περὶ ὀνομάτων πραγματεία βαϑυτάτη καὶ ἀναχεχωρηχυῖα, ἥντινα ὁ συνιεὶς ὄψεται ὅτι, εἴπερ ἦν ϑέσει τὰ ὀνόματα, οὐχ ὑπήχουσαν ἂν οἱ καλούμενοι δαίμονες (ἢ) ἄλ- λαι τινὲς ἡμῖν ἀόρατοι δυνάμεις τοῖς ἐχείνους μὲν νοοῦσιν ὀνομάζουσι δὲ ὡς τεϑέντα τὰ ὀνόματα: νυνὶ δὲ φϑόγγοι τινὲς καὶ συλλαβαὶ καὶ 15 μετὰ προσπνεύσεως ἢ ψιλότη
Names by nature, not by convention§46
46Names are by nature, not by convention: as 'mind' names what beholds intelligibles, and 'soul' what animates, so 'God' names the good Maker, and 'Zeus' names — if any bear it — no god at all, but a demon rejoicing in stolen honor. Know then whom you confess and whom you deny: confess by nature's names the true God, and deny the conventional lies. Lift mind toward intelligibles, casting off the corruptible body that weighs down the much-plotting mind — 'for the corruptible body weigheth down the soul, and the earthly tent presseth the much-plotting mind.' (Wisdom 9:15) Freed, rest with Christ.
Greek · §46
ἂν οἱ καλούμενοι δαίμονες (ἢ) ἄλ- λαι τινὲς ἡμῖν ἀόρατοι δυνάμεις τοῖς ἐχείνους μὲν νοοῦσιν ὀνομάζουσι δὲ ὡς τεϑέντα τὰ ὀνόματα: νυνὶ δὲ φϑόγγοι τινὲς καὶ συλλαβαὶ καὶ 15 μετὰ προσπνεύσεως ἢ ψιλότητος ἢ ἐχτάσεως ἢ συστολῆς ὀνομασίαι ἀπαγγελλόμεναι ἄγουσι τάχα τινὶ φύσει ἀϑεωρήτῳ ἡμῖν τοὺς καλου- μένους. εἰ δὲ τοῦϑ᾽ οὕτως ἔχει καὶ μὴ ἔστι ϑέσει τὰ ὀνόματα, οὐδενὶ ὀνόματι κλητέον τὸν πρῶτον ϑεὸν ἢ οἷς ὃ ϑεράπων καὶ οἱ προφῆ- ται χαὶ αὐτὸς ὁ σωτὴρ καὶ κύριος ἡμῶν ὀνομάζουσιν αὐτὸν, οἷον 80 Σαβαὼϑ., ᾿Αδωναὶϊ, Σαδδαῖ, καὶ πάλιν ϑεὸς ᾿Αβραὰμ, ϑεὸς ᾿Ισαὰχ καὶ ϑεὸς Ἰαχώβ' , τοῦτο“ γάρ φησιν͵, ἐστὶν ὄνομα αἰώνιον καὶ μνημόσυνον γενεαῖς γενεῶν." οὐ ϑαυμαστὸν δὲ, εἰ τὰ δαιμόνια τὰς ἰδίας ὀνομασίας ἀναφέρει ἐπὶ τὸν πρῶτον ϑεὸν, ἵν᾿ ὡς ὃ πρῶτος προσχυνηϑῇ ϑεός. ὅπερ τῷ καϑ' ἡμᾶς ϑεράποντι καὶ τοῖς προφήταις: καὶ τῷ ,πληρώματι 25 νόμου Χριστῷ καὶ τοῖς ,ἀποστόλοις αὐτοῦ οὐκ ἔστι πάτριον. xal ταῦτα ἀναγχαίως, ἵνα μή τις ἡμᾶς κατασοφίσηται ἢ κἂν ἐπὶ ποσὸν μολύνῃ τὸν λογισμὸν ἡμῶν, παρεϑέμεϑα' οἷς ἐπιμελῶς προσεχτέον μηδένα τόπον διδοῦσι παρεγχειρήσεως τοῖς ἐναντίοις. XLVIL Ἔτι δὲ καὶ φιλοζωεῖ ἄνϑρωπος πεῖσμα λαβὼν περὶ 80 οὐσίας λογικῆς ψυχῆς εἷς ἐχούσης τι συγγενὲς ϑεῷ. νοερὰ γὰρ ἑκάτερα
lich M, «ı fast ganz ausgebrochen, doch die Reste und der Raum passen nur auf ceorr. M? [περὶ οὐσίας aus περζουσΐας eorr. Μ2 περὶουσίας [so] P.
καὶ ἀόρατα καὶ, ὡς ὃ ἐπικρατῶν ἀποδείχνυσι λόγος, ἀσώματα. τί δὲ 307 χαὶ 6 κατασκευάζων ἡμᾶς ἐνεποίει πόϑον τῆς πρὸς αὐτὸν εὐσεβείας χαὶ χοινωνίας, ὅστις καὶ ἐν τοῖς ἐσφαλμένοις ἴχνη τινὰ σῴζει τοῦ ϑείου βουλήματος, εἴπερ μὴ ἦν δυνατὸν καὶ ἐφικτὸν τὸ φυσικῶς δ ποϑούμενον τοῖς λογικοῖς καταλαβεῖν; καὶ σαφὲς ὅτι, ὥσπερ ἕχαστον μέλος ἡμῶν πρός τι πέφυχεν οἰκειότητα σῴξ δεεν, οἱ ὀφϑαλμοὶ πρὸς τὰ ὁρατὰ χαὶ ὦτα πρὸς τὰ ἀχουστὰ, οὕτω νοῦς πρὸς τὰ νοητὰ καὶ τὸν ἐπέχεινα τῶν νοητῶν ϑεόν. τί τοίνυν ὀχνοῦμεν καὶ διστάζομεν ἀποϑέμενοι τὸ ἐμποδίζον ,᾿φϑαρτὸν σῶμα," βαρῦνον ψυχὴν, βρῖϑον 10 ,νοῦν πολυφρόντιδα" ,γεῶδες σχῆνος", ἀπολυϑῆναι τῶν δεσμῶν καὶ ἀναλῦσαι. ἀπὸ τῶν μετὰ σαρχὸς καὶ αἵματος κυμάτων; ἕνα σὺν Χριστῷ Ἰησοῦ τὴν οἰκείαν τῇ μακαριότητι ἀνάπαυσιν ἀναπαυσώμεϑα, τὸν αὐτὸν ὅλον di’ ὅλων ἔμφυχον λόγον ϑεωροῦντες καὶ ἀπ᾽ αὐτοῦ τρε- φόμενοι χαὶ τὴν (dv) αὐτῷ ποικιλωτάτην σοφίαν καταλαμβάνοντες 15 χαὶ τυπούμενοι ὑπὸ τῆς αὐτοαληϑείας καὶ ἐν φωτὶ τῷ ἀληϑινῷ καὶ ἀλήχτῳ τῆς γνώσεως τὸν νοῦν χαταλαμπόμενοι πρὸς τὴν ϑέαν τῶν δι’ ἐχείνου τοῦ φωτὸς ϑεωρεῖσϑαι πεφυχότων ὑπὸ ὀφθαλμῶν φοτιζο- μένων ὑπὸ τῆς
The wise man who built on the rock§47
47Every one who heareth my words and doeth them shall be likened to a wise man who built his house on rock: rain fell, rivers came, winds blew and beat on that house — and it fell not, for it was founded on rock. And every one hearing and doing not shall be likened to a fool who built on sand: rain, rivers, winds — and it fell, and its fall was great. Rains and rivers and winds are the hostile powers assailing in persecution; the rock is Christ confessed, the sand denial's cowardice. Box not as beating air, but lawfully: 'I run not as uncertainly; I fight not as beating air; but I buffet my body and bring it into bondage.' (Matthew 7:24–27) (Luke 6:47–49) (1 Corinthians 9:26–27)
Greek · §47
τυπούμενοι ὑπὸ τῆς αὐτοαληϑείας καὶ ἐν φωτὶ τῷ ἀληϑινῷ καὶ ἀλήχτῳ τῆς γνώσεως τὸν νοῦν χαταλαμπόμενοι πρὸς τὴν ϑέαν τῶν δι’ ἐχείνου τοῦ φωτὸς ϑεωρεῖσϑαι πεφυχότων ὑπὸ ὀφθαλμῶν φοτιζο- μένων ὑπὸ τῆς τοῦ χυρίου ἐντολῆς. ΧΙΥ͂ΠΙ. Πάλαι ἠκούσαμεν τῶν Ἰησοῦ λόγων καὶ ἤδη πολλῷ 20 χρόνῳ τῷ εὐαγγελίῳ μεμαϑητεύμεϑα, καὶ πάντες φκχοδομήσαμεν ἑαυτοῖς οἰχίαν. ποῦ δὲ φκχοδομήσαμεν, πότερον »ἐπὶ τὴν En σκάψαντες χαὶ ,βαϑύναντες ἢ „er τὴν ἄμμον" χωρὶς ϑεμελίου," ὁ παρὼν δείξει ἀγών. ἐνέστηχε γὰρ χειμὼν φέρων βροχὴν χαὶ ποτα- μοὺς καὶ ἀνέμους ἢ, οἷς 6 “Μουχᾶς ὀνομάζει, πλημμύραν, καὶ ταῦτα 25 προσρήξαντα τῇ οἰχίᾳ ἤτοι οὐκ ἰσχύσει ,σαλεῦσαι αὐτὴν," καὶ διὰ τοῦτο οὐ πεσεῖται ἡ οἰχία, ἅτε „ent τὴν πέτραν" τὸν Χριστὸν τεϑε-
μελεωμένη, ἢ ἐλέγξει τὸ σαϑρὸν τῆς οἰκοδομῆς διὰ τῆς ἐνεστηκυίας προφάσεως συμπεσουμένης. ὅπερ ἀπείη τῶν ἡμετέρων οἰκοδομημάτων" μεγάλη γὰρ σφόδρα ἡ ἐν ἀρνήσει πτῶσις ἢ, ὡς ὁ Aovxas φῆσι, μέγα τὸ ῥῆγμα" τῆς χωρὶς τοῦ ϑεμελίου οἰχοδομῆς. διόπερ ἡμεῖς 5 εὐχώμεϑα, ἵνα ὁμοιωϑῶμεν ,ἀνδρὶ φρονίμῳ, ὅστις φχοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. ἡχέτω γὰρ ἐπὶ τοιαύτῃ οἰκοδομῇ ἡ ἀπὸ τῶν „ev τοῖς ἐπουρανίοις" πνευματικῶν „uns πονηρίας“ , βροχὴ“ ἢ ποταμοὶ" τῶν ἐχϑρῶν ἡμῖν ἀρχῶν καὶ ἐξουσιῶν ἢ οἱ ἀπὸ τῶν χοσμοχρατόρων τοῦ σχότους τούτου (ἄνεμοι σχληροὶ ἢ πλημμύρα
10 τῶν καταχϑονίων πνευμάτων καὶ προσρηγνύτωσαν ἑαυτοὺς τῇ ,,ἐπὶ τὴν πέτραν" ἡμῶν οἰχοδομῇ᾽ ἵνα μὴ (μόνον) πρὸς τὸ μὴ πεσεῖν ἀλλὰ μηδὲ σαλευϑῆναι τὴν ἀρχὴν τὴν οἰχίαν πάϑωσι μᾶλλον ὑφ᾽ ἡμῶν τὰ ἐνεργοῦντα ἥπερ δράσωσι. καὶ λεγέτω γε ἑκάτερος ὑμῶν πλήσσων τὰ ἀντικείμενα" οὕτω πυχτεύω οὃς οὐχ ἀέρα δέρων."
μεν ὅτι ἡ ψυχὴ ἡμῶν ἔλαβε »τὸν σπόρον αὐτοῦ“ οὔϑ'᾽ ὡς οἱ παρὰ τὴν ὁδὸν" οὔϑ᾽ ὡς »τὰ πετρώδη“ οὔϑ᾽ ὡς „al ἄκανϑαι" ἀλλ᾽ ὡς ἡ ἀγαϑὴ γῆ. ὅτι μὲν οὖν οὔτε „apa τὴν ὁδὸν" οὔτε ,ἐπὶ τὰς ἀχάν- ϑας" ἦλϑεν ὃ λόγος τοῦ Ἰησοῦ, τὸ ὅσον ἐφ᾽ ἡμῖν ἐν κυρίῳ καυχησύ-
0 μεϑα. συνήχαμεν γὰρ τῶν λεγομένων" διόπερ »ὁ πονηρὸς", οὐχ ἥρπασε »τὸ ἐσπαρμέ
The sower and the kinds of soil§48
48The sower sowed: some seed fell by the wayside, some on rocky places, some among thorns, some on good ground — and yielded, one a hundredfold. Rocky ground received with joy but, having no root, in tribulation and persecution for the word straightway is offended. Good ground is he who heareth the word and understandeth, bearing fruit unto martyrdom hundredfold. Be God's tillage, God's building: 'for we are God's fellow-workers; God's tillage, God's building ye are.' Planted in the Lord's house, blossom in the courts of our God, and taste paradise's pleasures, which eye saw not (Matthew 13:3–23) (1 Corinthians 3:9) (Psalm 92:13) (1 Corinthians 2:9).
Greek · §48
ὅτι μὲν οὖν οὔτε „apa τὴν ὁδὸν" οὔτε ,ἐπὶ τὰς ἀχάν- ϑας" ἦλϑεν ὃ λόγος τοῦ Ἰησοῦ, τὸ ὅσον ἐφ᾽ ἡμῖν ἐν κυρίῳ καυχησύ-
0 μεϑα. συνήχαμεν γὰρ τῶν λεγομένων" διόπερ »ὁ πονηρὸς", οὐχ ἥρπασε »τὸ ἐσπαρμένον ἐν τῆ καρδίᾳ" ἡμῶν. ὅτι δὲ οὐδὲ γἐπὶ τὰς ἀχάνϑας" ἐσπάρη, πολλοὶ ἡμῖν μαρτυρήσουσι ϑεωροῦντες ὅτι οὔτε
7,25. Luk. 6,48. — 14 1 Kor. 9,26. — 15 Matth. 13,3. (Luk. 8,5. Mark. 4,3.) — 13, 8. Mark. 4,8). — 18 Matth. 13,4. 19. Luk. 8,5. 11. 12. Mark. 4,4. 14.15. — 8, 7.14. Mark. 4,7. 18).
„N τοῦ αἰῶνος τούτου μέριμνα" οὔτε ,ἡ τοῦ πλούτου ἀπάτη“ οὔτε αἱ τοῦ βίου ἡδοναὶ δεδύνηνται ἐμποδίσαι τῷ ἐν ταῖς ψυχαῖς ἡμῶν λόγῳ τοῦ ϑεοῦ. λοιπόν ἐστε τοὺς ἀνθρώπους ἀμφιβάλλειν, πότερον »κἐπὶ τὰ πετρώδη“ ἢ ἐπὶ τὴν καλὴν raw)“ ἦλϑε τὸ ὅσον ἐφ᾽ ἡμῖν 56 τοῦ ϑεοῦ λόγος. γέγονε γὰρ ϑλῖψις xal διωγμὸς διὰ τὸν λόγον, χαὶ ἐνέστη καιρὸς μεγάλου πειρασμοῦ, ὅτε ὃ μὲν ,ἐπὶ τὰ πετρώδη σπαρεὶς“ ἐλέγχεται καὶ οἱ μὴ ἐμβαϑύναντες μηδὲ μέχρι τοῦ βάϑους τῆς ψυχῆς παραδεξάμενοι τὸν Ἰησοῦν᾽ ὁ δὲ «συνιεὶς τὸν λόγον" φκαρπο- φορεῖ" καὶ κατέχει τὸν λόγον μέχρι τέλους „ev ὑπομονῇ" ποιῶν ,ἕκα- 10 τονταπλασίονα." ἀχούομεν γὰρ, τίνα τρόπον ἡ γραφὴ παριστᾶσα τοὺς μὲν ἐν καιρῷ »ϑλίψεως ἢ διωγμοῦ" σχανδαλιζομένους μετὰ τὸ ἐν χαρᾷ δοχεῖν παρει- ληφέναι τὰ ἅγια μαϑήματα καὶ σχανδαλιξομένους τῷ μὴ ἔχειν αὐτοὺς δίζαν ἀλλὰ πρὸς καιρὸν πιστεύειν φησὶ κατὰ μὲν τὸν Ματϑαῖον" „o 15 δὲ ἐπὶ τὰ πετρώδη σπαρεὶς, οὗτός ἐστιν 6 τὸν λόγον ἀκούων καὶ εὐϑέως μετὰ χαρᾶς λαμβάνων αὐτόν" οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ ἀλλὰ πρόσχαιρός ἐστι, γενομένης δὲ ϑλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σχανδαλίζεται"“ κατὰ δὲ τὸν ‚Magxov: „ovrol εἶσιν οἵ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἱ ὅταν ἀκούσωσι τὸν λόγον εὐϑέως 20 μετὰ χαρᾶς λαμβάνουσι, καὶ οὐχ ἔχουσι ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόοσ- καιροί εἰσιν, ἐπὰν γενομένης ϑλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθέως σχανδαλίξωνται" “ κατὰ δὲ τὸν A
The martyrs’ blood cries out§49
49Abel's blood cries from the ground — and how much more the martyrs' precious blood, which buys others from death! 'For ye were bought with precious blood, as of a lamb unblemished and spotless, of Christ.' (Genesis 4:10) And 'I, if lifted from earth, will draw all unto me.' (1 Peter 1:19) Lifted on the cross of confession, the martyr draws many unto salvation — as Peter was told, 'signifying by what death he shall glorify God.' (John 12:32) So glorify God by death, and live (John 21:19).
Greek · §49
ν ἀκούσωσι τὸν λόγον εὐϑέως 20 μετὰ χαρᾶς λαμβάνουσι, καὶ οὐχ ἔχουσι ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόοσ- καιροί εἰσιν, ἐπὰν γενομένης ϑλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθέως σχανδαλίξωνται" “ κατὰ δὲ τὸν Aovxan' „ol δὲ ἐπὶ τὴν πέτραν, οἱ ὅταν ἀκούσωσι μετὰ χαρᾶς δέχονται τὸν "λόγον, καὶ. οὗτοι ῥίζαν οὐκ ἔχουσιν, οἱ πρὸς καιρὸν πιστεύουσι καὶ ἐν καιρῷ 85 πειρασμοῦ ἀφίστανται" “ περὶ δὲ τῶν καλῶς καρποφορούντων διδά- σχουσα λέγει; „o δὲ ἐπὶ τὴν καλὴν γῆν σπαρεὶς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων. καὶ συνιεὶς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατὸν,
13, 20. Mark. 4.16. (Luk. 8, 13). — Matth. 13,23. Mark. 4, 20. (Luk. 8, 15). — 5
ὃ δὲ ἑξήκοντα, ὁ δὲ τριάκοντα," ἤ" ,καὶ (dxeivol) εἰσιν (ol) ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσι τὸν λόγον καὶ ἀποδέχονται καὶ καρποφοροῦσιν ἐν τριάκοντα καὶ ἐν ἑξήκοντα χαὶ ἐν ἑχατὸν," ἤ; ντὸ δὲ εἰς τὴν καλὴν γῆν, οὗτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαϑῇ
5 ἀχούσαντες τὸν λόγον κατέχουσι καὶ χαρποφοροῦσιν ἐν ὑπομονῇ."
χατὰ τὸν ἀπόστολον οὖν ἐπεὶ ,ϑεοῦ γεώργιον, ϑεοῦ olxodoun ἐστε," ,γεώργιον" μὲν ἐν τῇ ἀγαϑῇ γῇ, „olxadoun“ δὲ ἐν τῇ πέτρᾳ᾽ og ,οἰχοδομὴ | ϑεοῦ" στῶμεν ἄσειστοι πρὸς τὸν χειμῶνα καὶ ὡς ηϑεοῦ γεώργιον" μηδὲ τοῦ πονηροῦ φροντίξζωμεν μήτε »νϑλίφψεως ἢ
10 διωγμοῦ" τῶν υδιὰ τὸν , λόγον" “γινομένων unte τῆς τοῦ αἰῶνος τού- ἋἋ
Tov μερίμνης ῆ τῆς ἀπάτης τοῦ πλούτου ἢ »ντῶν τοῦ βίου ἡδονῶν, " ἀλλὰ πάντων τούτων καταφρονοῦντες τὸ ἀμέριμνον τῆς σοφίας πνεῦμα ἀναλάβωμεν καὶ ἐπὶ τὸν μηδαμῶς ἔχοντα ἀπάτην πλοῦτον σπεύδωμεν χαὶ ἐπὶ τὰς, ἵν᾿ οὕτως ὀνομάσω, ἡδονὰς »τοῦ παραδείσου τῆς τρυφῆς" ἐπειγώμεϑα, καϑ' ἕχαστον τῶν ἐπιπόνων λογιζόμενοι ὅτι „ro παραυτίκα ἐλαφρὸν τῆς ϑλίψεως ἡμῶν χαϑ᾽ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης. κατεργάζεται ἡμῖν, σχοπούντων ἡμῶν οὐ τὰ βλεπόμενα ἀλλὰ τὰ μὴ βλεπόμενα: Ἧ
John’s word on the manner of his death§50
50Know this too: the word spoken through John we learned, saying, 'These things said he, signifying by what death he shall glorify God.' (John 21:19) Every death for Christ glorifies the Father — whether by sword or fire or beasts or bonds. Let the manner be what God wills; ours is the willingness. For the confession hallows every manner, and every manner perfects the confessor.
Greek · §50
ν τῶν ἐπιπόνων λογιζόμενοι ὅτι „ro παραυτίκα ἐλαφρὸν τῆς ϑλίψεως ἡμῶν χαϑ᾽ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης. κατεργάζεται ἡμῖν, σχοπούντων ἡμῶν οὐ τὰ βλεπόμενα ἀλλὰ τὰ μὴ βλεπόμενα: Ἧ
L. Καὶ τοῦτο δὲ “γινώσκωμεν, ὅτι τὸ εἰρημένον περὶ τοῦ ᾿Αβελ ἀναιρεϑέντος ὑπὸ τοῦ ἀνϑρωποχτόνου καὶ ἀδίχου Κάϊν ἐφαρμόζξει πᾶσιν, ὧν ἀδίκως ἐξεχύϑη τὸ αἷμα. τὸ γἄρ᾽ οφωνὴ αἵματος τοῦ ἀδελφοῦ cov βοᾷ πρός με ἐκ τῆς γῆς" vouloouev λέγεσϑαι καὶ περὶ ἑχάστου τῶν μαρτύρων, ὧν ἡ φωνὴ τοῦ αἵματος βοᾷ πρὸς τὸν ϑεὸν ἀπὸ τῆς γῆς.
τάχα δὲ καὶ ὥσπερ »τιμίῳ αἵματι" τῷ τοῦ Ἰησοῦ ἠγοράσϑημεν, Ἰησοῦ λαβόντος „ro ὄνομα τὸ ὑπὲρ πᾶν ὄνομα," οὕτως τῷ ,,τιμίῳ αἵματι“ τῶν μαρτύρων ἀγορασϑήσονταί τινες, καὶ αὐτῶν πλέον υψου- μένων παρ᾽ ὃ ὑψώϑησαν ἂν δίκαιοι μὲν γενόμενοι μὴ μαρτυρήσαντες
de‘ λόγον γὰρ ἔχει τὸ ἰδίως τὸν ἐν μαρτυρίῳ ϑάνατον ὕψωσιν καλεῖσϑαι, sg δῆλον ἐκ τοῦ" ,ἐὰν ὑψωθῶ dx τῆς γῆς, πάντας ἑλχύσω πρὸς ἐμαυτόν.“ δοξάσωμεν οὖν xal ἡμεῖς ὑψώσαντες τῷ ἑαυτῶν ϑανάτῳ τὸν ϑεὸν, ἐπείπερ ὃ μαρτυρῶν τῷ ἑαυτοῦ (,ϑανάτῳ δοξάσει
5 τὸν Heov“ ὅπερ καὶ αὐτὸ ἀπὸ Ἰωάννου μεμαϑήχαμεν εἰπόντος" »ταῦτα δὲ εἶπε σημαίνων ποίῳ ϑανάτῳ δοξάσει τὸν ϑεόν."
Closing prayer for Ambrose and Protoctetus§51
51These things, to my power, as I was able, have been dictated to you — which I pray may prove useful for the present contest. But if you, most worthy now, see more of God's mysteries, grasping greater and richer things, and more helpful to the purpose than these — things beside which, as childish and cheap, you shall despise mine — I too would pray such concerning you. For what lies before you is not to accomplish your course through us, but to accomplish it somehow. And would it be accomplished through diviner and wiser words, surpassing all human nature — words and wisdom of God!
Greek · §51
αντες τῷ ἑαυτῶν ϑανάτῳ τὸν ϑεὸν, ἐπείπερ ὃ μαρτυρῶν τῷ ἑαυτοῦ (,ϑανάτῳ δοξάσει
5 τὸν Heov“ ὅπερ καὶ αὐτὸ ἀπὸ Ἰωάννου μεμαϑήχαμεν εἰπόντος" »ταῦτα δὲ εἶπε σημαίνων ποίῳ ϑανάτῳ δοξάσει τὸν ϑεόν."
LI. Ταῦτά μοι. κατὰ τὸ δυνατὸν, οἷς οἷόν τε ἦν, πρὸς ὑμᾶς ὑπη- γόρευται, ἅπερ εὔχομαι ὑμῖν γενέσϑαε πρὸς τὸν παρόντα ἀγῶνα χρήσιμα. εἰ δ᾽ ὑμεῖς μάλιστα νῦν εἷς ἄξιοι πλείονα βλέπειν τῶν τοῦ
10 ϑεοῦ μυστηρίων μείζονα καὶ πλουσιώτερα καταλαμβάνοντες καὶ πρὸς
τὸ προκείμενον ἀνυσιμώτερα τούτων οἷς παιδιχῶν καὶ εὐτελῶν κατα-
ποτὲ ἀνυσϑῆναι. καὶ εἴϑε γε ἀνυσϑείη διὰ ϑειοτέρων καὶ συνετωτέ-
15 ρων καὶ ὑπερεχόντων πᾶσαν ἀνϑρωπίνην φύσιν λόγων καὶ σοφίας ϑεοῦ.
jetzt fast ganz verschwunden P | 12 πρόχειται] π und _ jetzt erloschen P | 18