“Bring us not into temptation”
'And bring us not into temptation, but deliver us from evil.' (Matthew 6:13) The 'but deliver us from evil' (Matthew 10:29) is passed over in silence with Luke. If the Savior does not command us to pray impossibilities, it seems to me worth inquiring how we are commanded to pray not to enter 'into temptation' — when the whole life of men on earth is a trial. For as long as we are on earth, girt with the flesh that wars 'against the spirit' — whose 'mind' is 'enmity' 'toward God,' wholly unable to submit 'to God's law' — we are in temptation.
That all human life 'on earth' is a 'trial,' we learned from Job in these words: 'Is not man's life on earth a trial?' The same is declared by the seventeenth Psalm in the 'In thee I shall be delivered from trial.' (Romans 8:7) And Paul, writing to the Corinthians, says God grants not freedom from being tempted but freedom from being tempted beyond power: 'No temptation has taken you but human; but God is faithful, who will not suffer you to be tempted beyond what you can, but will make with the temptation also the way out, that you may be able to bear it.' (Galatians 5:17) For whether our 'wrestling' is 'against' the lusting flesh, or the flesh warring 'against the spirit,' or against the soul 'of all flesh' — which is homonymous with the body it inhabits, the ruling faculty, called 'heart' — such is the 'wrestling' of those to be tempted with human temptations; or whether, as advanced and more perfect athletes — no longer 'wrestling against blood and flesh,' (Job 40:8 (LXX)) nor examined in the human temptations they have already trodden down — our contests are 'against the principalities and the authorities and the world-rulers of this darkness, and the spiritual hosts of wickedness' (Job 7:1) — we have not been freed from being tempted.
How, then, does the Savior command us to pray not to enter 'into temptation' — when God in a way tempts all? 'Remember,' says Judith — if not to the elders of that time only but to all who meet with her writing — 'what he did with Abraham, and what he tempted Isaac with, and what befell Jacob in Mesopotamia of Syria, feeding Laban's sheep, his mother's brother's. For not as he fired those into a proving of their heart does the Lord who scourges unto admonition those who draw near him avenge us.' And as a general saying concerning all righteous men, David says: 'Many are the afflictions of the righteous' (Psalm 17:30 (LXX)); and the Apostle in the Acts: 'Through many afflictions we must enter into God's kingdom.'
And unless we understand what escapes most concerning praying not to enter 'into temptation,' it is time to say that the apostles, praying, were not heard — suffering myriads through their whole lifetime: 'in labors more abundantly, in stripes above measure, in prisons more frequently, in deaths often' (1 Corinthians 10:13); and Paul in particular 'received from the Jews five times forty save one,' (Ephesians 6:12) 'was thrice beaten with rods,' (Deuteronomy 8:2–5,15–16) 'once stoned,' 'thrice shipwrecked,' 'spent a night and day in the deep' (Romans 8:28) — a man 'in all things' afflicted and perplexed and persecuted and cast down, confessing too that 'even unto this present hour we hunger and thirst and are naked and buffeted and homeless, and labor, working with our own hands; being reviled, we bless; being persecuted, we endure; being blasphemed, we entreat.' (Judith 8:21–27) But if the apostles, in praying, did not obtain — what hope has one inferior to them, praying, of obtaining a hearing God?
One who does not examine exactly what the Savior's commandment wills may reasonably suppose the 'Prove me, O Lord, and tempt me; fire my reins and my heart' (Psalm 33:20 (LXX)) in the twenty-fifth Psalm to be contrary to what our Lord taught concerning prayer. But when did anyone deem a man to be outside temptations — whose word he knew fulfilled? And what season is there in which, as not wrestling over not sinning, he has despised caution? Is one poor? Let him beware, lest stealing he swear 'by God's name.' Is one rich? Let him not despise caution: for, filled, he can become 'false,' and, lifted up, say 'Who sees me?' Not even Paul, rich 'in all speech and all knowledge,' (Song of Songs 2:9–10) was freed from the danger of sinning in self-exaltation over these — he needs 'a thorn of Satan buffeting' (Job 40:8) him, 'lest' he 'be exalted.' And if one is conscious of better things and is winged away from evils, let him read what is said in Second Chronicles concerning Hezekiah — who is said to have fallen 'from the height of his heart.'
And if one despises caution because we said no more of the poor man — as though there were no temptation concerning poverty — let him know that the plotter plots 'to cast down the poor and needy' — especially since, according to Solomon, 'the poor abides not threat.' And why speak of how many, through bodily wealth, ill-stewarded, received in punishment the place with the rich man in the Gospel? And how many, basely bearing poverty — conducting themselves more slavishly and lowly than befits 'the saints' — fell from the heavenly hope? Nor are those between the two — on either side, wealth and poverty, in measured possession — altogether freed from sinning.
But one healthy and vigorous in body supposes, in the very being healthy and vigorous, that he is outside all temptation. And whose sin is it, but the healthy and vigorous, 'to destroy the temple of God' — which no one will dare speak plainly of in detail, since what concerns that place lies openly before all? And what sick man escapes the provocations to 'destroy God's temple' — leisured at that season, readily receiving thoughts of impure matters? And what disturbs him beyond these — unless 'with all guard' he keep his 'heart' — why even speak? For many, overcome by pains and unable to bear diseases manfully, were then proved sick in soul rather than in bodies. And many, fleeing disgrace — ashamed to bear Christ's noble name nobly — fell into eternal shame.
But one supposes he rests, as not tempted, when glorified among men. And how is the 'they have received their reward,' announced 'from men' to those elated by glory among the many for good, not grievous? And how is the 'How can you believe, receiving glory from one another, and seeking not the glory that comes from the only God?' (Acts 14:22) not rebuking? And why must I recount the falls in pride of the deemed well-born, and of the deemed low-born the untaught fawning suspicion toward those deemed to excel — which draws men from God: who have no genuine friendship, but play the hypocrite toward the fairest of things among men — love?
All 'life,' then, as aforesaid, of 'man upon earth' 'is' a trial. That is why we pray to be delivered from trial — not in not being tempted (for that is impossible, especially for those 'on earth'), but in not being defeated when tempted. I take the defeated in temptation to enter 'into' temptation, held in its nets. Into these nets, for the sake of those already caught in them, the Savior entered — 'stooping through the nets,' as said in the Song of Songs — and 'answers' those already caught by them, who entered 'into' temptation, and says, as 'bride' to his 'bride': 'Rise, come, my neighbor, my fair one, my dove.' (2 Corinthians 11:23–27) And I shall add, to persuade that every season is a season of temptation for men: not even 'he who meditates God's law day and night,' who strives to accomplish the 'mouth of the righteous shall meditate wisdom,' (1 Corinthians 4:11–13) is freed from being tempted.
At any rate, those who, declining in devoting themselves to the examination of divine Scriptures, devoted themselves to godless and impious doctrines — or to silly and laughable ones — why speak of them? When myriads who seem not liable to the charge of neglecting the readings trip over such things? The same befalls many with the apostolic and evangelical readings too — who through their own folly fashion another Son or Father beside the one theologized and truly known to the saints. For he who thinks untrue things concerning God or his Christ has fallen from the true God and his Only-begotten; and the one his folly fashioned, supposing it Father and Son, he does not truly worship — suffering this because he did not perceive the temptation in reading holy things, nor armed himself and stood against the contest then present to him also.
We must pray, then, not that we be not tempted (for that is impossible), but that we be not encompassed by temptation — which those held in it and overcome suffer. Since, then, outside the prayer it is written 'not to enter into temptation' — which, from what is said, can somehow be plain — and in the prayer we must say to God the Father 'bring us not into temptation' — it is worth seeing how we must conceive God bringing into temptation the one who did not pray, or the one not heard. For it sounds ill to conceive God bringing anyone 'into temptation' — with the overcome entering 'into' temptation — as though, by his being overcome, God handed him over. And the same ill sound awaits one who in any way expounds the 'pray not to enter into temptation.' For if falling 'into temptation' is evil — against suffering which we pray — how is it not absurd to conceive the good God, who cannot 'bear evil fruits,' encompassing anyone with evils?
Useful for this, then, is to set beside it what Paul said in Romans, in this way: 'Professing to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of birds and quadrupeds and creeping things. Therefore God handed them over, in the lusts of their hearts, unto uncleanness, to dishonor their bodies among themselves.' (Psalm 25:2) And after a little: 'For this God handed them over to passions of dishonor' (Proverbs 30:9); and 'handed them over to a reprobate mind, to do what is unfitting.' (2 Corinthians 12:7) Were those not handed over to them by God not made 'in the lusts of their own hearts'? Would those not handed over by God to 'passions of dishonor' have fallen under them? Would they have collapsed 'into a reprobate mind' without being handed to it by God — those so condemned?
Those, then — I well know these things will greatly trouble them, and that is why they fashion another god beside the maker of heaven and earth, since, finding many such things in the Law and the Prophets, they stumbled at them, as at one not good who utters such voices. But for us — with the difficulties already raised concerning the 'bring us not into temptation,' for which we set out the apostolic words too — we must see whether we also find worthy loosenings of the ill sounds. I take God to dispense each rational soul with an eye to its eternal life — which ever keeps its self-determination — and, by its own cause, either among the better, ascending to the summit of goods, or descending variously, through inattention, into such-and-such a bilge of evil. Since, then, speedy healing, and more compendious, breeds in some a contempt of the diseases into which they fell — easily healed, so that after healing they would fall a second time into the same — reasonably, in such cases, he overlooks wickedness growing for a time, and, spreading longer in them, overlooks it as incurable: that, by spending time with evil and being glutted with the sin they desire, they may be sated, perceive the harm, hate what they formerly welcomed, and, healed, be able more firmly to profit from the health belonging to being healed in their souls. As the 'mixed multitude' 'among the sons of Israel 'lusted a lust, and, sitting down, the sons of Israel wept too, and said: Who shall feed us flesh? We remembered the fish we ate freely in Egypt, and the cucumbers and the melons and the leeks and the onions and the garlic. But now our soul is dry; nothing but the manna are our eyes.' (2 Chronicles 32:25–26) Then after a little it is said: 'And Moses heard them weeping by their families, each at his door.' (Proverbs 13:8) And again after a little the Lord says to Moses: 'And to the people thou shalt say: Sanctify yourselves for tomorrow, and you shall eat flesh — for you wept before the Lord, saying: Who shall feed us flesh? For it was well with us in Egypt. And the Lord shall give you flesh to eat, and you shall eat flesh. Not one day shall you eat, nor two, nor five days, nor ten days, nor twenty days — unto a month of days shall you eat, until it come out of your nostrils, and be cholera to you — because you disobeyed the Lord, who is among you, and wept before him, saying: Why did we come out of Egypt?' (1 Corinthians 3:17)
Let us see, then, whether we usefully compared this history toward loosing the ill sound in the 'bring us not into temptation' and in the apostolic words. Lusting 'a lust,' 'the mixed multitude' among the sons of Israel — Israel wept with them. And it is plain that, without what they lusted for, they could take no fill of them, nor cease from the passion. But the philanthropic and good God, giving them what they lusted for, did not so will to give as to leave lust remaining in them. That is why he says they shall eat the 'flesh' not 'one day' — for their passion would have remained in their soul, fired and kindled by it, if they had shared flesh for a little — nor 'two' days does he give them what they lusted for. Wishing to make it loathsome to them, he as it were promises not, but threatens the discerning through what he seemed to grant — saying: you shall not make 'five' days 'only' eating the 'flesh,' nor twice those, nor yet twice those — but 'you shall eat' so long, feasting on flesh a whole month, 'until it come out of your nostrils,' (Proverbs 4:23) with choleric suffering, the deemed good and the blameworthy, shameful lust for it. That I may free you from life no longer lusting — and, so delivered, you may, as pure from lust, and remembering from how many pains you were freed of it, either never fall into it again, or — if ever this happens — after long circuits of years, forgetting what you suffered through lust — unless you attend to yourselves and take up the Word that wholly frees from all passion — fall into evils afterwards, and, lusting after procreation(?), beg to obtain twice what you lust for, hating the lusted, and then so run back to the good and the heavenly food, which, despising, they reached for the worse.
The like, then, shall those suffer who 'changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of birds and quadrupeds and creeping things' (Matthew 6:2) — by being forsaken, handed 'in the lusts of their hearts unto uncleanness, to dishonor the bodies' (John 5:44) of those who degraded the name of him who grants to all sentient rationals not only sensing, but to some sensing rationally, and to some perfectly and virtuously sensing and understanding. And reasonably such are handed over by the God forsaken by them — forsaken in turn by him — to 'passions of dishonor,' receiving 'the recompense' 'of the error' they loved, 'wasting(?)' 'pleasure.' For the 'recompense of error' comes upon them, handed 'to passions of dishonor,' rather than upon those cleansed by wise fire. And in prison they are exacted to the last quadrans for each of their debts. For in being handed to 'dishonoring' passions — not only the natural but many unnatural — they are polluted and thickened by flesh, as though having then neither soul nor mind, but becoming wholly fleshes. But in fire and prison, receiving not 'recompense of error' but benefaction unto cleansing of the evils in error, with saving pains following the pleasure-loving, they are freed from all pitch and blood — in which, befouled and bemired, they could not even conceive of being saved, by their own destruction. 'God shall wash,' then, 'the filth of the sons and daughters of Zion, and cleanse the blood from their midst, by a spirit of judgment and a spirit of burning.' (Song of Songs 2:9–10,13) For 'he comes as a refiner's fire and as fullers' herb,' washing and cleansing those in need of such drugs, because they would not approvedly 'hold God in knowledge.' Handed to these, they shall willingly hate the 'reprobate mind.' For God wills the good to come to no one as by necessity, but willingly — though some, from longer commerce with evil, hardly perceive its shame, and turn from it as falsely supposed good.
But consider whether for this too God hardens Pharaoh's heart: that what he said unhardened he may be able to say — 'The Lord is righteous; I and my people are wicked.' (Psalm 1:2) Yet one needs to be hardened further and suffer further — lest, from ceasing to be hardened too quickly, despising hardening as evil, he become again more often worthy of being hardened. If, then, 'nets are not unrighteously spread for the winged,' (Romans 1:22–28) according to Proverbs, but God reasonably 'brings into the snare' — according to him who said, 'Thou broughtest us into the snare' — and 'without' the Father's 'will' not even the cheapest of winged sparrows falls 'into the snare' (falling 'into the snare' for this reason: that he used ill the wings given for rising, by his authority) — let us pray to do nothing worthy of being brought 'into' 'temptation' by God's righteous judgment: with everyone handed by God 'in the lusts' of his own heart 'unto uncleanness' being brought in, and everyone handed 'to passions of dishonor,' and everyone, 'as he approved not holding God' in himself, handed 'to a reprobate mind, to do what is unfitting.' (Isaiah 4:4)
The need of being tempted is something like this. What our soul received — hidden from all but God, and even from ourselves — becomes manifest through temptations: that we no longer be hidden from ourselves, whatever we are, but, knowing even ourselves, perceive, if we will, our own evils, and give thanks for the goods manifested to us through temptations. That temptations come to manifest us, whatever we are, or to discern what is hidden in our heart, is shown by what the Lord said to Job, and what stands written in Deuteronomy, running thus: 'Thinkest thou that I dealt with thee otherwise than that thou mightest appear righteous?' (Malachi 3:2) And in Deuteronomy thus: 'He afflicted thee and starved thee and fed thee manna' (Exodus 9:27) — and led thee 'in the wilderness,' 'where biting serpent and scorpion and thirst' (Proverbs 1:17) — 'that' 'what is in thy heart be discerned.'
And if we wish to be reminded from history too, know that Eve's easy-deceivability and the rottenness of her reasoning did not begin when, disobeying God, she heard the serpent — it was convicted even before, with the serpent approaching her for this reason: that in his own prudence he laid hold of her weakness. Nor did wickedness begin to come to be in Cain when he 'killed' his 'brother' — for even before, 'upon Cain and his sacrifices he had no regard' (Psalm 66:11 (LXX)) — O heart-knowing God! — but his wickedness came to light when he... Abel. Nor, unless Noah, drinking 'of the wine' he farmed, 'was drunken' and 'was uncovered,' would either Ham's precipitance and impiety toward his father have appeared, or his brothers' reverence and shame toward their begetter. And Esau's plot against Jacob seemed to take as pretext the 'blessing's' removal — but even before this his soul held roots of being 'profane' and 'unholy.' And Joseph's chastity-brightness — prepared not to be caught by any lust — we would not have known, had his mistress not loved him.
That is why, standing in the intervals between successions of temptations, toward what is present, we are prepared for all that can befall — that, whatever happens, we be not convicted as unready, but manifest as having most diligently knit ourselves together. For what falls short through human weakness — when we accomplish all things in ourselves — God shall fulfill: who 'works all things together for good' 'to those who love' him, 'to those foreseen' by his unlying foreknowledge, whatever they shall be with him.
Greek
ΧΧΙΧ 1. „Kal μὴ εἰσενέγκῃς ἡμᾶς εἰς. πειρασμὸν, ἀλλὰ δῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ“" τὸ δὲ ,ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ“ παρὰ τῷ Aovxa σεσιώπηται. εἰ μὴ ἀδύνατα προσ- τάττει ὃ σωτὴρ ἡμᾶς εὔχεσϑαι, ξζητήσεώς μοι ἄξιον φαίνεται, πῶς κελευόμεϑα, παντὸς τοῦ ἐπὶ γῆς ἀνθρώπων βίου πειρατηρίου ὄντος,
— 17 I Joh. 5, 16. — 19 Hiob 1, 5. — 23 Matth. 6, 13. Luk. 11, 4.
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15 λος ἰδίᾳ ὑπὸ Ἰουδαίων πεντάκις τεσσαράκοντα παρὰ μίαν“ εἴληφε, »τρὶς“ ἐῤῥαβδίσϑη, „ana“ ἐλιϑάσϑη, „rols“ ἐναυάγησε, »»υχϑήμερον ἐν τῷ Budo“ πεποίηχεν, ἄνϑρωπος „ev παντὶ“ ϑλιβόμενος καὶ a. ἀπο- ρούμενος καὶ διωχόμενος καὶ καταβαλλόμενος ὁμολογῶν τε To‘ „axgı τῆς ἄρτε ὥρας πεινῶμεν καὶ διψῶμεν καὶ γυμνητεύομεν καὶ
20 χολαφιζόμεϑα καὶ ἀστατοῦμεν χαὶ χοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσί" λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεϑα, βλασφημού- μενοι παρακαλοῦμεν.“ τῶν δὲ ἀποστόλων ἐν τῷ εὔχεσϑαι μὴ ἐπιτε- τευχότων, τίς ἐλπὶς τῶν ὑποδεεστέρων τινὶ παρ᾽ ἐκείνους εὐχομένῳ ἐπηχόου ϑεοῦ τυχεῖν;
25 δ. τὸ δὲ ἐν τῷ εἰχοστῷ πέμπτῳ ψαλμῷ" {,,ϑδοκίμασόν με, κύριε, καὶ πείρασόν με, πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου“ εὐλόγως τις ὑπολήψεται τῶν μὴ ἀχριβούντων, τί τὸ βούλημα τῆς προστάξεως τοῦ σωτῆρος, ἐναντίως γεγονέναι οἷς ὃ χύριος ἡμῶν περὶ εὐχῆς ἐδίδαξε. πότε δέ τις νενόμικεν εἶναι ἔξω πειρασμῶν ἀνϑρώ-
80 πους, ὧν ἤδει τὸν λόγον συμπεπληρωκός; καὶ ποῖος καιρός ἐστιν, ἐν ᾧ ὡς μὴ ἀγωνιζόμενος περὶ τοῦ μὴ ἁμαρτήσεσϑαι καταπεφρό- νῆχε; πένεταί τις; εὐλαβείσϑοω, un ποτε κλέψας ὀμόσῃ „eo ὄνομα tor HE00“ ἀλλὰ πλουτεῖ; μὴ καταφρονείτω' δύναταί γὰρ ,πλησϑεὶς
18 ἐν πληγαῖς περισσοτέρως ἐν φυλακαῖς ὑπερβαλλόντως] ἐν πληγαῖς ὑπερ- βαλλόντως, ἔν φυλακαῖς περισσοτέρως Angl. (bei Del. I 926b) nach Origenes, In T übereinstimmt | 16 ἐραβόϊσϑη Ausgg. ἐραβδισϑη [so] T.
ψευδὴς“ γενέσϑαι καὶ ἐπαρϑεὶς εἰπεῖν. ,τίς μὲ ὁρᾷ; οὐδὲ Παῦλος γοῦν πλουτῶν ,ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει“ κινδύνου ἀπήλλα- χται τοῦ ὡς ἐπὶ τούτοις ἐν τῷ ὑπεραίρεσϑαι ἁμαρτάνειν, ἀλλὰ δεῖται σχύλοπος τοῦ σατανᾶ χολαφίζοντος αὐτὸν, (ἵνα μὴ“ ὑπεραίρηται. κἂν συνειδῇ τις ἑαυτῷ τὰ κρείττονα καὶ ἀναπτερωϑῇ ἀπὸ τῶν καχῶν, ἀναγινωσχέτω τὸ εἰρημένον ἐν τῇ δευτέρᾳ τῶν Παραλειπομένων περὶ Ἐζεχίου, ὅστις πεπτωχέναι λέγεται͵ ἀπὸ τοῦ ὕψους τῆς καρδίας αὐτοῦ.“
6. εἰ δὲ, ἐπεὶ μὴ πλείονα περὶ τοῦ πένητος εἰρήκαμεν, καταφρο- νεῖ τις, ὡς μὴ πειρασμοῦ τοῦ περὶ τῆς πενίας, ἴστω ὅτι ὁ ἐπιβου- λεύων ἐπιβουλεύει ὑπὲρ »τοῦ καταβαλεῖν πτωχὸν καὶ πένητα,“ καὶ μάλιστα ἐπεὶ κατὰ τὸν „Zorouovra „6 πτωχὸς οὐχ ὑφίσταται ἀπει- λήν. “ τί δὲ δεῖ λέγειν, ὅσοι διὰ τὸν! σωματικὸν πλοῦτον, μὴ καλῶς αὐτὸν οἰκονομήσαντες, τὴν μετὰ τοῦ ἐν τῷ εὐαγγελίῳ πλουσίου χώραν ἐν τῇ κολάσει εἰλήφασι, καὶ ὅσοι ἀγεννῶς τὴν πενίαν φέροντες, δου- λοπρεπέστερον καὶ ταπεινότερον ἢ κατὰ τὰ ἐν τοῖς, ἁγίοις“ πρέποντα ἀναστρεφόμενοι, τῆς ἐπουρανίου ἐλπίδος ἀποπεπτώκασιν; οὐδὲ οἱ μεταξὺ δὲ τούτων καϑ'᾽ ἑκάτερον, πλοῦτον καὶ πενίαν, τοῦ κατὰ τὴν σύμμετρον χτῆσιν ἁμαρτάνειν πάντως εἰσὶν ἀπηλλαγμένοι.
7. ἀλλὰ ὑγιαίνων τῷ σώματι καὶ εὐεκτῶν ἔξω παντὸς πειρασ- μοῦ κατ᾽ αὐτὸ τὸ ὑγιαίνειν καὶ εὐεχτεῖν ὑπολαμβάνει τυγχάνειν" καὶ τίνων ἄλλων ἢ τῶν εὐεκτούντων καὶ ὑγιαινόντων ἐστὶν ἁμάρτημα τὸ φϑείρειν ,τὸν ναὸν τοῦ ϑεοῦ,“ οὐ τολμήσει τις διὰ τὸ ἐχκεῖσθαι πᾶσι σαφῶς τὰ κατὰ τὸν τόπον εἰπεῖν. νοσῶν δὲ τίς τοὺς εἰς τὸ pdelgew »τὸν ναὸν τοῦ ϑεοῦ" [τίς] ἐρεϑισμοὺς ἐχπέφευγε, σχολάζων κατ᾽ ἐχεῖνο καιροῦ καὶ πάνυ τι δεχόμενος τοὺς περὶ τῶν ἀκαϑάρτων πραγμάτων λογισμούς; ἀλλ᾿ ὅσα παρὰ τούτους ταράττει αὐτὸν, ἐὰν μὴ ,πάσῃ φυλακῇ“ τηρῇ τὴν ,καρδίαν,“ τί δεῖ καὶ λέγειν; πολλοὶ γὰρ ὑπὸ τῶν πόνων νικώμενοι καὶ ἀνδρείως νόσους φέρειν οὐχ ἐπισ- τάμενοι μᾶλλον τὴν ψυχὴν ἠλέγχϑησαν τότε νενοσηκότες ἢ τὰ σώ-
4 hinter 0x0Aonog + ἀγγέλου Angl. (bei Del. I 926b) durch Conjectur nach 5 ἀπὸ schreibe ich, denn ἀναπτεροῦσϑαι wird nicht ὑπὸ τῶν χαχῶν bewirkt, son- dern hat die Trennung von den unten befindlichen χαχά zur Voraussetzung; ὑπὸ TAusge. καχῶν] χαλῶν liest Angl. (a. a. Ὁ.) ohne Grund | 16 ἐν tilgt Angl. (bei Del.1 9275) nach Ephes. 5, 3 | 24 τίς] τις Lond. | 25 [τίς] von mir eingeklammert, fehlt in den Ausgg.
ματα" πολλοὶ δὲ καὶ διὰ τὸ φεύγειν τὴν ἀδοξίαν, ἐπαισχυνόμενοι τὸ Χριστοῦ εὐγενῶς ὄνομα φέρειν, εἰς αἰσχύνην αἰώνιον χαταπεπ- τώχασιν.
8. ἀλλ᾽ οἴεταί τις ἀναπαύεσϑαι | αἷς μὴ πειραζόμενος, ὅτε δεδό-
5 ξασται παρὰ τοῖς ἀνϑρώποις" καὶ πῶς οὐ χαλεπὸν TO , ἀπέχουσι τὸν μισϑὸν“ ἀπὸ, τῶν ἀνθρώπων,“ ἀπαγγελλόμενον τοῖς ἐπαιρομένοις οἷς ἐπ’ ἀγαθῷ τῇ παρὰ τοῖς πολλοῖς δόξῃ; πῶς δ᾽ οὐχ ἐπιπληχτιχὸν τὸ σῶς δύνασϑε ὑμεῖς πιστεῦσαι, δόξαν παρ᾽ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου ϑεοῦ οὐ ζητεῖτε; “ καὶ τί μὲ δεῖ
10 καταλέγειν τὰ τῶν νομιζομένων εὐγενῶν ἐν ὑπερηφανίᾳ πταίσματα καὶ τῶν λεγομένων δυσγενῶν διὰ τὸ ἀνεπίστημον τὴν πρὸς τοὺς ὑπερέχειν νομιζομένους ὑπόπτωσιν ᾿ϑωπευτιχὴν, ἀφιστᾶσαν ϑεοῦ τοὺς γνησίαν. μὲν φιλίαν οὐκ ἔχοντας τὸ δὲ κάλλιστον τῶν ἐν ἀνθρώποις, τὴν ἀγάπην, ὑποκρινομένους;
15 9. πᾶς τοίνυν „o Bloc,“ καϑὼς προείρηται, τοῦ, ἀνθρώπου ἐπὶ τῆς γῆς“ ,,(ἐστι“, πειρατήρεον“" διόπερ εὐχώμεϑα δυσθϑῆναι πειρα- τηρίου, οὐχ ἐν τῷ μὴ πειράζεσϑαι (τοῦτο γὰρ ἀμήχανον, μάλιστα τοῖς (ἐπὶ γῆς“) ἀλλὰ ἐν τῷ μὴ ἡττᾶσϑαι πειραζομένους. τὸν δὲ ἡττώμενον ἐν τῷ πειράζεσϑαι εἰσέρχεσϑαε „eis“ τὸν ,πειρασμὸν,"
20 ἐνεχόμενον τοῖς διχτύοις αὐτοῦ, ὑπολαμβάνω" εἰς ἅπερ δίκτυα διὰ τοὺς προχατειλημμένους ἐν αὐτοῖς εἰσελϑὼν 6 σωτὴρ, ,ἐχκύπτων διὰ τῶν διχτύων“ κατὰ τὸ ἐν τῷ ᾿άισματι τῶν ἀσμάτων εἰρημένον, νἀποχρίνεται“ τοῖς προκατειλημμένοις ὑπ αὐτῶν καὶ εἰσελϑοῦσιν „eis“ τὸν »πειρασμὸν," καὶ λέγεις οὔσι »ύμφῃ αὐτοῦ" (ἀνάστα, ἐλϑὲ
25 ἢ πλησίον μου, καλή μου, περιστερά μου." προσϑήσω δὲ εἰς τὸ πει- θασϑῆναι πάντα καιρὸν πειρασμοῦ εἶναι τοῖς ἀνθρώποις a ταῦτα"
32r οὐδὲ | 6 τὸν νόμον τοῦ ϑεοῦ μελετῶν ἡμέρας καὶ νυχτὸς“ καὶ ἀ- σχῶν κατορϑῶσαι τὸ εἰρημένον „oroua δικαίου μελετήσει σοφίαν“ τοῦ πειράζεσϑαι ἀπήλλακται.
80 10. ὅσοι γοῦν παρεκδεβάμενοι ἐν τῷ ἀνατεϑεικέναι αὐτοὺς τῇ ἐξετάσει τῶν ϑείων γραφῶν τὰ ἐν νόμῳ καὶ προφήταις ἀπηγγελμένα ἀϑέοις καὶ ἀσεβέσι δόγμασιν ἑαυτοὺς ἀνατεϑείχασιν (ἢ) ἠλιϑίοις καὶ
11 ἀνεπιστῆμον TAusgg., doch vgl. R. Kühners Gramm. ἃ. gr. Spr., her. von Fr. Blass I $ 134 Nr. da ı 18 ἔχοντας] ἔχοντες Ox. | 14 ὑποχρινομένους Angl. (bei Del. I 9278) Del. ὑποχρινομένοι T Wet. ὑποχρινόμενοε Ox. | 80 αὑτοὺς Lond. αὐτοὺς T Ox. Del. | 81 ϑείω»)] ϑειῶν TAusgg. | 82 (ἢ) füge ich mit Angl. (ἃ. a. O.), Bent. u. Del. (I 259 Anm. c) ein. Origenes 11. 25
γελοίοις, τί δεῖ καὶ λέγειν, τῶν δοχούντων τῷ τῆς ἀμελείας τῶν ava- γνωσμάτων ἐγκλήματε μὴ εἶναι ἐνόχων μυρίων ὅσων τὰ τοιαῦτα πταιόντων; τὸ δ᾽ αὐτὸ καὶ ἐπὶ τῶν ἀποστολικῶν καὶ εὐαγγελικῶν ἀναγνωσμάτων πολλοὶ πεπόνϑασι, διὰ τὰς ἰδίας ἀνοίας ἀναπλάττον- τες ἕτερον παρὰ τὸν ϑεολογούμενον καὶ χατὰ τὴν ἀλήϑειαν vevon- μένον τοῖς ἁγίοις υἱὸν ἢ πατέρα. 6 γὰρ μὴ τὰ ἀληϑῆ φρονῶν περὶ ϑεοῦ ἢ Χριστοῦ αὐτοῦ τοῦ μὲν ἀληϑινοῦ ἀποπέπτωχε ϑεοῦ καὶ τοῦ μονογενοῦς αὐτοῦ" ὃν δὲ ἀνέπλασεν ἡ ἄνοια αὐτοῦ, νομίζουσα εἶναι πατέρα καὶ υἱὸν, οὐκ ὄντως προσχυνεῖ, τοῦτο παϑὼν διὰ τὸ τὸν ἐν τῷ ἀναγινώσχειν τὰ ἅγια πειρασμὸν μὴ νενοηκέναι μηδὲ εἷς πρὸς ἀγῶνα καὶ τότε αὐτῷ ἐνεστηκότα ὁπλισάμενος καὶ στάς.
11. χρὴ τοίνυν εὔχεσϑαι οὐχ iva μὴ πειρασϑῶμεν (τοῦτο | γὰρ 260
ἀδύνατον) ἀλλ᾽ ἵνα μὴ ὑπὸ τοῦ πειρασμοῦ περιβληϑῶμεν, ὅπερ πά- σχουσιν οἱ ἐνεχόμενοι αὐτῷ καὶ νενικημένοι. ἐπεὶ οὖν ἔξω μὲν τῆς εὐχῆς γέγραπται „un εἰσελϑεῖν εἰς πειρασμὸν, ὅπερ ix τῶν εἰρημένων δύναταί πῶς εἶναι σαφὲς, ἐν δὲ τῇ εὐχῇ λέγειν ἡμᾶς δεῖ" „un εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν“ τῷ πατρὶ ϑεῷ᾽ ἄξιον ἰδεῖν, πῶς χρὴ νοεῖν τὸν ϑεὸν εἰσάγειν τὸν μὴ εὐξάμενον ἢ τὸν μὴ ἐπα- κουόμενον „elg“ τὸν (πειρασμόν. ἀπεμφαίνει γὰρ, τοῦ νικωμένου εἰσερχομένου,, εἰς“ τὸν ,πειρασμὸν“, τὸν ϑεὸν νομίζειν εἰσάγειν τενὰ „elg πειρασμὸν," οἱονεὶ τῷ νικᾶσϑαι αὐτὸν παραδόντα. ἡ δ᾽ αὐτὴ ἀπέμφασις περιμένει καὶ τὸν ὕπως ποτὲ ἐξηγούμενον τὸ ,εὔχεσϑε μὴ εἰσελϑεῖν εἰς πειρασμόν.“ εἰ γὰρ κακὸν τὸ ἐμπεσεῖν ,εἰς πεερασ- μὸν," ὕπερ ἵνα μὴ πάϑωμεν εὐχόμεϑα, πῶς οὐκ ἄτοπον »οεῖν τὸν ἀγαϑὸν ϑεὸν, μὴ δυνάμενον καρποὺς“ φέρειν »πονηροὺς,“ περιβάλ- λειν τινὰ τοῖς κακοῖς;
12. χρήσιμον ovv εἰς ταῦτα παραϑέσϑαι τὰ ἐν τῇ “πρὸς “Ρωμαί- ους ὑπὸ τοῦ Παύλου εἰρημένα τοῦτον τὸν τρόπον᾽ φάσκοντες εἶναι σοφοὶ ἐμωράνϑησαν, καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφϑάρτου ϑεοῦ ἐν ὁμοιώματι εἰκόνος φϑαρτοῦ ἀνϑρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. διὸ παρέδωχεν αὐτοὺς ὁ ϑεὸς ἐν ταῖς ἐπιϑυμίαις τῶν καρδιῶν | αὐτῶν εἰς ἀχαϑαρσίαν, τοῦ ἀτιμάζεσϑαι τὰ σώματα αὐτῶν ἐν ἑαυτοῖς,“ καὶ μετ᾽ ὀλίγα „din τοῦτο παρέδωκεν αὐτοὺς ὁ ϑεὸς
I Joh. 4, 9. — 15 u. 22 Luk. 22, 40 (Matth. 26, 41. Mark. 14, 38). — 17 Matth.
6 ἢ] χαὶ Angl. (bei Del. I 9278) | 7 7] xal Angl. (a. a. 0.) | 8 ὃν δὲ] οἷς δὲ liest Angl. (ἃ. ἃ. Ὁ.) ohne Grund | 9 ὄντως] ὄντας Lond. | 15 hinter γέγραπται + εὔχεσϑε Angl. (a. a. O.) nach Luk. 22, 40, + προσεύχεσϑε Lomm. ohne Grund | 82 αὐτῶν (hinter σώματα) αὑτῶν Lond.
eis πάϑη ἀτιμίας" αἵ τε γὰρ ϑήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν" ὁμοίως καὶ οἱ ἄρσενες ἀφέντες τὴν φῦσι- χὴν χρῆσιν τῆς ϑηλείας ἐξεχαύϑησαν“ καὶ τὰ ἑξῆς" καὶ πάλιν μετ᾽ ὀλίγα: „al καϑὼς οὐκ ἐδοκίμασαν τὸν ϑεὸν ἔχειν ἐν ἐπιγνώσει, παρέ- ὄωκεν αὐτοὺς 6 ϑεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καϑήχοντα."“ πλὴν ταῦτα πάντα προσεκτέον τοῖς διαχόπτουσι τὴν ϑεότητα, καὶ λεχτέον πρὸς αὐτοὺς, ἕτερον νομίζοντας εἶναι τὸν ἀγαϑὸν πατέρα τοῦ κυρίου ἡμῶν “παρὰ τὸν τοῦ νόμου ϑεὸν, εἰ ὁ ἀγαϑὸς ϑεὸς τὸν μὴ τυγχάνοντα τῆς εὐχῆς εἰσάγει „elg πειρασμὸν," καὶ εἰ ὃ πατὴρ τοῦ κυρίου παραδίδωσιν (ἐν ταῖς ἐπιϑυμίαις τῶν καρδιῶν“ τοὺς προημαρτηχότας τι „els ἀχαϑαρσίαν, τοῦ ἀτιμάζεσϑαι τὰ σώματα αὐτῶν ἐν αὐτοῖς,“ καὶ εἰ, ὡς αὐτοί φασι, τοῦ χρίνειν καὶ κολάζειν ἀπηλλαγμένος παραδίδωσιν „eis πάϑη ἀτιμίας“ καὶ „els ἀδόχιμον νοῦν, ποιεῖν τὰ μὴ καϑήκοντα,“ οὐχ av „ev ταῖς ἐπιϑυμίαις τῶν καρ- διῶν ἑαυτῶν“ γεγενημένων τῶν μὴ παραδοϑέντων αὐταῖς ὑπὸ τοῦ ϑεοῦ, οὐδ᾽ ἂν πάϑεσιν, ἀτιμίας“ ὑποπεπτωχότων τῶν μὴ ὑπὸ τοῦ ϑεοῦ παραδοϑέντων αὐτοῖς, οὐδ᾽ ἂν „els ἀδόχεμον νοῦν“ καταπιπτόντων χωρὶς τοῦ παραδίδοσϑαι αὐτῷ ὑπὸ ϑεοῦ τοὺς οὕτω καταδικασϑέντας;
18. ἐχείνους μὲν οὖν εὖ οἶδα ὅτε σφόδρα ταράξει ταῦτα, διὰ τοῦτο ἄλλον ἀναπλάσαντας παρὰ τὸν ποιητὴν οὐρανοῦ καὶ γῆς ϑεὸν,
ἐπεὶ πολλὰ τοιαῦτα εὑρίσκοντες ἐν τῷ νόμῳ καὶ τοῖς προφήταις 261
προσέχοψαν οἷς οὐχ ἀγαθῷ τῷ τοιαύτας προφερομένῳ φωνάς" ἡμῖν δὲ ἤδη διὰ τὰ ἐπαπορηϑέντα περὶ τοῦ „un εἰσενέγκῃς εἰς πει- ρασμὸν ἡμᾶς," δ ἅπερ καὶ τὰς ἀποστολιχὰς λέξεις παρεϑέμεϑα,
ὅ ϑεωρητέον εἰ καὶ ἡμεῖς εὐρίσχομεν ἀξιολόγους τῶν ἀπεμφάσεων
λύσεις. ἡγοῦμαι δὴ τὸν ϑεὸν ἑκάστην λογιχὴν οἰχονομεῖν Ψυχὴν, ἀφο- ρῶντα εἰς τὴν ἀΐδιον αὐτῆς ζωὴν, ἀεὶ ἔχουσαν τὸ αὐτεξούσιον καὶ
6 προσεχτέον)] προσαχτέον vermutet Angl. (bei De). I 9278) ohne Grund | 12 αὐτῶν) αὑτῶν Lond. αὑτοῖς schreibe ich mit Lond., vgl. oben S. 386 Z. 33; αὐτοῖς TOx. Del. | 20 ἀναπλάσαντας schreibe ich mit Angl. (a. a. O.), ἀναπλάσα»- τες T Ausgg. | 25 εὑρίσχομεν) εὑρίσχοιμεν liest Angl. (a. a. O.) ohne Grund | 36 δὴ] δὲ Ox. Angl. (a. a. O.) unrichtig.
παρὰ τὴν ἰδίαν αἰτίαν ἤτοι ἐν τοῖς κρείττοσι κατ᾿ ἐπανάβασιν ἕως τῆς ἀχρότητος τῶν ἀγαϑῶν γινομένην (1) καταβαίνουσαν διαφόρως ἐξ ἀπροσεξίας ἐπὶ τὴν τοσήνδε ἢ τοσήνδε τῆς κακίας χύσιν. ἐπεὶ ουν ἢ ταχεῖα ϑεραπεία καὶ συντομωτέρα καταφρόνησίν τισιν ἐμποιεῖ 5 τῶν, εἰς ἃ ἐμπεπτώκασι, νοσημάτων οἷς εὐθδεραπεύτων, ὥστε καὶ δεύτερον ἂν μετὰ τὸ ὑγιᾶσϑαι τοῖς αὐτοῖς περιπεσεῖν, εὐλόγως ἐπὶ τῶν τοιούτων περιόψεται τὴν ἐπί τι κακίαν αὔξουσαν, καὶ ἐπὶ πλεῖοσ- τον χεομένην ἐν αὐτοῖς ἀνίατον ὑπερορῶν, ἵνα τῷ προσδιατρῖψαι τῷ κακῷ καὶ ἐμφορηϑῆναι ἧς ἐπιϑυμοῦσιν ἁμαρτίας χορεσϑέντες alo- 10 ϑηϑῶσι τῆς βλάβης, καὶ μισήσαντες ὅπερ πρότερον ἀπεδέξαντο 38: δυνηζϑῶσι ϑεραπευϑέντες βεβαιότερον ὄνασϑαι τῆς ἐν τῷ ϑεραπευ- ϑῆναι ὑπαρχούσης ὑγείας τῶν ψυχῶν αὐτοῖς οἷον „o ἐπίμικτός"“ ‚note ἐν τοῖς υἱοῖς Ἰσραὴλ ,ἐπεϑύμησαν ἐπιϑυμίαν, καὶ καϑίσαντες ἔχλαιον καὶ οἱ υἱοὶ Ἰσραὴλ καὶ εἶπαν᾽ τίς ἡμᾶς ψωμιεῖ κρέα; ἐμνήσ- 15 ϑημεν τοὺς ἰχϑύας, 006 ἠσϑίομεν δωρεὰν ἔν Αἰγύπτῳ, καὶ τοὺς σικυοὺς xal τοὺς «πέπονας καὶ τὰ πράσα καὶ τὰ χρόμμυα καὶ τὰ σχόροδα᾽ νυνὶ δὲ ἡ vor ἡμῶν κατάξηρος, οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφϑαλμοὶ ἡμῶν." εἶτα μετ᾽ ὀλίγα λέγεται" „xal ἤκουσε Movone κλαιόντων αὐτῶν κατὰ δήμους αὐτῶν᾽ ἕχαστος ἐπὶ τῆς ϑύρας αὐτοῦ." 20 καὶ πάλιν μετ᾽ ὀλίγα κύριός φησι τῷ Μωύσεϊ᾽ ,χαὶ τῷ λαῷ ἐρεῖς" ἀγνίσασϑε αὔριον, καὶ φάγεσϑε κρέα, ὅτι ἐκλαύσατε ἐναντίον κυρίου λέ- yovrss' τίς ἡμᾶς ψωμιεῖ κρέα; ὅτι καλὸν ἡμῖν ἐστιν ἐν Αἰγύπτῳ᾽ καὶ δώσει ὑμῖν κύριος χρέα φαγεῖν, καὶ φάγεσϑε κρέα. οὐχ ἡμέραν μίαν φάγεσϑε οὐδὲ δύο οὐδὲ πέντε ἡμέρας οὐ(δὲ) δέχα ἡμέρας οὐδὲ εἴκοσιν 25 ἡμέρας" ἕως μηνὸς ἡμερῶν φάγεσϑε, ἕως ἂν ἐξέλϑῃ ἐκ τῶν μυχτήρων ὑμῶν" καὶ ἔσται ὑμῖν εἰς χολέραν, ὅτε ἠπειϑήσατε κυρίῳ, ὅς ἐστιν ἐν ὑμῖν, καὶ ἐκλαύσατε ἐναντίον αὐτοῦ λέγοντες" ἵνα τί ἡμῖν ἐξελϑεῖν ἐξ Αἰγύπτου; “ Υ 14. ἴδωμεν οὖν τὴν ἱστορίαν, εἰ χρησίμως ὑμῖν παρεβάλομεν 30 αὐτὴν πρὸς λύσιν τοῦ ἀπεμφαίνοντος ἐν τῷ „un εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν“ χαὶ ἐν ταῖς ἀποστολικαῖς λέξεσιν. ἐπιϑυμήσαντες »ἐπιϑυμίαν „oO ἐπίμικτος 0“ ἐν υἱοῖς ᾿Ισραὴλ , ἔκλαιον καὶ οἱ υἱοὶ
2 (ἢ) füge ich mit Bent. (bei Del. I 261 Anm. b) u. Angl. (bei Del. I 927.) ein |] 8 προσδιατρίψαι T Ausgg. | 13 hinter ποτε + ὃ Del. (I 261 Anm. οὐ { 16 κρόμυα T | 20 μωσεῖ T | 21 αὔριον) εἰς αὔριον Lond. | 28 χύριος < Wet. Del. | 24 οὐ(δὲ) schreibe ich nach ἃ. LXX mit Lond. u. Lomm. | 80 αὐτὴν von 1. Hand, w. 6. sch., übergeschr. T.
Ἰσραὴλ΄ σὺν αὐτοῖς. καὶ φανερὸν ὅτε ὅσον οὐχ εἶχον τὰ ἐπιϑυμού- μενα, κόρον οὐχ ἠδύναντο αὐτῶν λαβεῖν οὐδὲ παύσασϑαι τοῦ πάϑους" ἀλλὰ καὶ ὃ φιλάνϑρωπος καὶ ἀγαϑὸς ϑεὸς, διδοὺς αὐτοῖς τὸ ἐπιϑυ- μούμενον, οὐχ οὕτως ἐβούλετο διδόναι, ὥστε καταλιπέσϑαι ἐν αὐτοῖς ἐπιϑυμίαν. διόπερ “φησὶ μὴ »μίαν ἡμέραν“ φάγεσϑαι αὐτοὺς τὰ κρέα“ (ἔμενε “γὰρ ἂν τὸ πάϑος αὐτῶν ἐν τῇ ψυχῇ πεπυρωμένῃ καὶ φλεγομένῃ ὑπ᾽ αὐτοῦ, εἰ ἐπ᾽ ὀλίγον τῶν χρεῶν μετειλήφεσαν), ἀλλ᾽ οὐδὲ ἐπὶ „Ivo“ δίδωσιν αὐτοῖς τὸ ἐπιϑυμούμενον »ἡμέρας"" βουλό- μενος δὲ αὐτὸ προσχορὲς αὐτοῖς ποιῆσαι, οἱονεὶ οὐκ ἐπαγγέλλεται ἀλλὰ τῷ συνιέναι δυναμένῳ ἀπειλεῖ di ὧν χαρίζεσθαι αὐτοῖς ἐδόκει, λέγων" ᾿,οὐδὲ πέντε“ μόνας ποιήσετε ,ἡμέρας““ ἐσθίοντες τὰ ,χρέα“ οὐδὲ τὰς τούτων διπλασίους οὐδὲ ἔτι τὰς ἐχείνων διπλασίους, ἀλλ᾽ ἐπὶ τοσοῦτον ,φάγεσϑε,“ ἐφ᾽ ὅλον χρεωφαγοῦντες μῆνα, „Eos ἐξέλϑῃ ἐκ τῶν μυχτήρων““ μετὰ χολεριχοῦ πάϑους τὸ νενομισμένον ὑμῖν καλὸν καὶ | ἡ περὶ αὐτὸ ψεχτὴ καὶ αἰσχρὰ ἐπιϑυμία: ἕν ὑμᾶς ἀπαλ- λάξω τοῦ βίου μηκέτι ἐπιϑυμοῦντας, καὶ τοιοῦτοι ἐξελϑόντες δυνη- ϑῆτε ὡς καϑαροὶ ἀπὸ ἐπιϑυμίας μεμνημένοι τε, δὲ ὅσων πόνων αὐτῆς ἀπηλλάγητε, ἤτοι μηδαμῶς αὐτῇ περιπεσεῖν ἔτε ἢ, εἰ ἄρα τοῦτό ποτε γίνεται, μαχραῖς χρόνων περιόδοις, ἐπιλανϑανόμενοι ὧν πεπόνϑατε διὰ τὴν ἐπιϑυμίαν, ἐὰν μὴ ἑαυτοῖς προσέχητε καὶ τὸν τελείως ἀπαλλάττοντα πάϑους παντὸς λόγον ἀναλάβητε, τοῖς κακοῖς περιπέσητε ὕστερόν τε τῆς γενέσεως ἐπιϑυμήσαντες πάλιν δεηϑῆτε τοῦ δὶς τυχεῖν ὧν ἐπιϑυμεῖτε, μισήσαντες τὸ ἐπιϑυμούμενον, καὶ τότε οὕτω παλινδρομεῖν ἐπὶ τὰ καλὰ καὶ τὴν οὐράνιον τροφὴν, ἧς
15. τὸ ὅμοιον οὺν τούτοις πείσονται οἱ ἀλλάξαντες »τὴν δόξαν τοῦ ϑεοῦ τοῦ ἀφϑάρτου ἐν ὁμοιώματι εἰχόνος φϑαρτοῦ ἀνϑρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν,“ διὰ τοῦ ἐγκχαταλεί- πεῦϑαι παραδιδόμενοι „Ev ταῖς ἐπιϑυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀχαϑαρσίαν, τοῦ ἀτιμάζεσϑαι τὰ σώματα“ τῶν εἰς ἄψυχον σῶμα καὶ ἀναίσϑητον κχαταβιβασάντων τὸ ὄνομα τοῦ πᾶσι τοῖς αἰσϑομένοις λογικοῖς οὐ μόνον τὸ αἰσϑέσϑαι ἀλλὰ καὶ τὸ λογικῶς αἰσϑέσϑαι τισὶ
2 μετειλήφεισαν Lond. | 22 περιπέσητε schreibe ich mit Del. (1 262 Anm. c), περιπεσεῖτε TAusgg. | 28 ἐπιϑυμεῖτε, μισήσαντες τὸ] ἐπεϑυμεῖτε, μισήσαντες (δὲ) τὸ vermutet Angl. (bei Del. I 9270) | 24 hinter παλινδρομεῖν + δυνηϑῆτε Angl. (a. a. O.), aber der Infinitiv wird von δεηϑῆτε (Z. 22) regiert | 25 ὠρέχϑησαν T Ausgg. ὠρεχϑήσατε Angl. (a. a. O.), Del. (I 262 Anm. ἃ) u. Lomm. | 29 αὐτῶν) αὑτῶν Lond.
δὲ καὶ τελείως χαὶ ἐναρέτως αἰσϑέσϑαι καὶ νοεῖν χαρισαμέγου. καὶ εὐλόγως οἱ τοιοῦτοι παραδίδονται ὑπὸ τοῦ καταλειφϑέντος ὑπ᾽ αὐ. τῶν ϑεοῦ, ἀντικαταλειπόμενοι. ὑπ αὐτοῦ, εἰς τὰ τῆς "ἀτιμίας". »πάϑη,“ ,τὴν ἀντιμισϑίαν““ τῆς πλάνης" δὲ ἧς ἠγάπησαν “ψωρώ- 5 dovsg ἡδονῆς »ἀπολαμβάνοντες." μᾶλλον γὰρ ἡ ἀντιμισϑία͵ τῆς πλά- νης“ αὐτοῖς ἐγγίνεται, παραδιδομένοις »εἰς πάϑη ἀτιμίας,“ ἥπερ τῷ φρονίμῳ | πυρὶ καϑαιρομένοις. καὶ ἐν τῇ φυλαχῇ ἐχπρασσομένοις 263 μέχρι τοῦ ἐσχάτου κοδράντου ἕχαστον τῶν ὀφλημάτων. ἐν γὰρ τῷ πάϑεσιν »»ἀτιμίας" οὐ μόνον τοῖς κατὰ φύσιν ἀλλὰ χαὶ πολλοῖς τῶν 10 παρὰ φύσιν παραδίδοσϑαι μολύνονται καὶ ὑπὸ τῆς σαρκὸς -παχύνον- ται, οἷονεὶ οὐκέτι ἔχοντες τότε ψυχὴν οὐδὲ νοῦν ἀλλ᾽ ὅλοι γινό- μενοι σάρχες" ἐν δὲ τῷ πυρὶ καὶ τῇ φυλακῇ οὐκ ,ἀντιμισϑίαν «τῆς πλάνης" ἀλλ᾽ εὐεργεσίαν ἐπὶ καϑάρσεε τῶν ἐν τῇ πλάνῃ καχῶν μετὰ σωτηρίων λαμβάνοντες πόνων, ἑπομένων τοῖς φιληδόνοις, ἀπαλ- 15 λάττονται παντὸς δύπου καὶ αἵματος, ἐν οἷς ἐῤῥυπωμένοι καὶ πε- φυρμένοι οὐδὲ τὸ ἐννοῆσαι περὶ τοῦ σῴζεσϑαι ἐδύναντο τῇ σφῶν ἀπωλείᾳ. ,ἐχπλυνεῖ". τοιγαροῦν ὃ ϑεὸς „rov ῥύπον τῶν υἱῶν καὶ τῶν ϑυγατέρων Σιὼν, καὶ τὸ αἷμα ἐχκαϑαριεῖ ἐκ μέσου αὐτῶν πνεύ- ματι χρίσεως καὶ πνεύματι χαύσεως“᾿ ,,ιὐἰσπορεύεται“ γὰρ „ag πῦρ 20 χωνευτηρίου καὶ ὡς πόα alvvovrov,“ ἀποπλύνων καὶ καϑαίρων 84. τοὺς τοιούτων φαρμάχων δεδειημένους διὰ τὸ μὴ δεδοκιμασμένως ϑέλειν »ἔχειν ἐν ἐπιγνώσει" τὸν ϑεόν" οἷς παραδοϑέντες ἑκόντες μισήσουσι τὸν (ἀδόκιμον νοῦν“ οὐ γὰρ βούλεται 6 ϑεός τινι τὸ
16 τῷ σφῶν ἀπωλείᾳ) (ἐν) τῷ σφῶν ἀπωλείᾳ liest Angl. (bei Del. I 927b) nach Esther 8, 6; aber die Stelle ist, wenn sie wirklich hier zu Grunde liegt, min- destens sehr frei benutzt; vgl. auch unten Z. 18£. | 20 πόα TDel. ποία oder ποιὰ Lond. ποιὰ ΟΣ. (imText) | 21 δεδοχιμασμένως T δεδοκιμασμένους Ausgg. | 22 παρα- δοϑέντες schreibe ich, da Origenes die Worte „nag&dwxev αὐτοὺς ὃ ϑεός" (Röm. 1, 28) variiert; παραδιδόντες ζξαντοὺς) Angl. (a. a. O.) weniger gut; παραδιδόντες TAusgg. | 28 γὰρ < Del.
ἀγαθὸν ὡς κατὰ ἀνάγκην γενέσϑαι ἀλλὰ ἑχουσίως, τάχα τινῶν ἐκ τοῦ ἐπὶ πλεῖον ὡμιληκέναι τῇ κακίᾳ μόγις τὸ αἶσχος αὐτῆς κατα- νενοηχότων καὶ ἀποστρεφομένων αὐτὴν ὡς ψευδῶς ὑποληφϑεῖσαν εἶναι καλήν.
16. ἐπίστησον δὲ εἰ διὰ τοῦτο καὶ σχληρύνει τὴν τοῦ Φαραὼ καρδίαν 6 ϑεὸς, ἵν ὅπερ εἶπε μὴ σχληρυνϑεὶς δυνηϑῇ εἰπεῖν" ὁ κύριος δίκαιος, ἐγὼ δὲ καὶ ὁ λαός μου ἀσεβής.“ ἀλλ᾽ ἐπὶ πλεῖον δέεται τοῦ σχληρύνεσϑαι καὶ ἐπὶ πλεῖον πάσχειν τινὰ, ἵνα μὴ ἐκ τοῦ τάχιον τοῦ σχληρύνεσϑαι παύεσθαι καταφρονῶν ὡς χκαχοῦ τοῦ σκληρύνεσϑαι ἔτι πλεονάκις ἄξιος τοῦ σκχληρύνεσϑαι γίνηται. εἰ τοίνυν (οὐκ ἀδίκως ἐκτείνεται δίχτυα πτερωτοῖς" κατὰ τὰ ἐν ταῖς Παροιμίαις εἰρημένα, ἀλλὰ εὐλόγως εἰσάγει ὁ ϑεὸς, εἰς τὴν παγίδα" χατὰ τὸν εἰπόντα" εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα," καὶ ,ἄνευ“ τῆς BovAng „Tod πατρὸς“ οὐδὲ τὸ εὐτελέστερον τῶν ἐπτερωμένων στρου- ϑίον ἐμπίπτει „els τὴν παγίδα“ (τοῦ ἐμπίπτοντος „els τὴν παγίδα“ διὰ τοῦτο ἐμπίπτοντος, ἐπεὶ μὴ καλῶς τῇ τῶν πτερῶν ἐχρήσατο δεδομένων ἐπὶ τὸ ὑψοῦσϑαι ἐξουσίᾳ), εὐχώμεϑα μηδὲν ἄξιον ποιῆσαι τοῦ ὑπὸ τῆς δικαίας κρίσεως τοῦ ϑεοῦ εἰσενεχϑῆναι , εἰς“ τὸν »πειρασμὸν," εἰσφερομένου παντός τε τοῦ παραδιδομένου ὑπὸ τοῦ ϑεοῦ (ἐν ταῖς ἐπιϑυμίαις““ τῆς καρδίας ἑαυτοῦ, εἰς ἀκαϑαρσίαν“ καὶ παντὸς τοῦ παραδιδομένου „els πάϑη ἀτιμίας“ καὶ παντὸς τοῦ, »καϑὼς οὐχ ἐδοκίμασε τὸν ϑεὸν ἔχειν ἐν“ ἑαυτῷ, παραδιδομένου „elg ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καϑήκοντα."
17. ἡ δὲ χρεία τοῦ πειράζεσϑαι τοιαύτη τις ἐστίν. | ἅπερ ἐδέξατο ἡμῶν ἡ ψυχὴ, λανϑάνοντα πάντας πλὴν τοῦ ϑεοῦ ἀλλὰ καὶ ἡμᾶς αὐτοὺς, φανερὰ διὰ τῶν πειρασμῶν γίνεται" ἕνα μηκέτι λανϑάνωμεν, ὁποῖοί ποτε ἐσμὲν, ἀλλὰ καὶ αὐτοὺς ἐπιγινώσχοντες συναισϑώμεϑα, ἐὰν βου- λώμεϑα, τῶν ἰδίων κακῶν καὶ εὐχαριστῶμεν ἐπὶ τοῖς φανερουμένοις ἡμῖν διὰ τῶν πειρασμῶν ἀγαϑοῖς. ὅτι δὲ οἱ γενόμενοι πειρασμοὶ
1 ἀλλὰ Τ ἀλλ᾽ Ausgg. | 7 ἀσεβής T Ausgg., ἀσεβεῖς Angl. (bei Del. I 927b) nach ἔτει schreibe ich mit Angl. (a. a, O.), ἐπὶ TAusgg. | 14 στρουθίον schreibe ich mit Angl. (bei Del. 1 927b—9288) u. Lomm., στρουϑίων TAusgg. | 20 τῆς χαρδίας schreibe ich mit Ox. Angl. (bei Del. I 9282), τῶν χαρδιῶν TDel. | 22 ἑαυτῷ] ἐπιγνώσει liest Angl. (a. a. Ο.) nach Röm, 1, 28 ohne Grund | 27 αὐτοὺς] ı av- τοὺς Lond.
ὑπὲρ τοῦ ἀναφανῆναι ἡμᾶς, οἵτινές ποτε ἐσμὲν, ἢ διαγνωσϑῆναι τὰ ἐγκεκρυμμένα τῇ καρδίᾳ ἡμῶν γίνονται, παρίστησι τὸ ὑπὸ τοῦ κυρίου ἐν τῷ Ἰὼβ λεγόμενον καὶ τὸ ἐν τῷ Δευτερονομίῳ γεγραμμένον, οὕ- τως ἔχοντα" οἴει δέ μὲ ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς
5 δίκαιος; καὶ ἐν τῷ Δευτερονομίῳ οὕτως" ,,Ἰχάχωσέ σε καὶ ἐλιμαγ- 847 χόνησέ σε καὶ ἐψώμισέ σε τὸ μάννα“, καὶ διήϊγαγέ oe“ „Ev τῇ ἐρήμῳ,"
»οὐ ὄφις δάχνων καὶ σχορπίος καὶ δίψα,“ ,ὕὅπως“ ,ΘΔιαγνωσϑῇ τὰ ἐν τῇ xapdla σου.“
18. εἰ δὲ καὶ ἀπὸ τῆς ἱστορίας ἀναμνησϑῆναι βουλόμεϑα, ἰστέον ὅτι τὸ (τῆς Εὔας) εὐεξαπάτητον καὶ τὸ σαϑρὸν τοῦ λογισμοῦ αὐτῆς οὐχ, ὅτε παραχούσασα τοῦ ϑεοῦ τοῦ ὄφεως ἤκουσεν, ὑπέστη ἀλλὰ καὶ πρό- τερον ὃν ἠλέγχϑη, τοῦ ὄφεως διὰ τοῦτο αὐτῇ προσεληλυϑότος, ἐπεὶ τῇ ἰδίᾳ φρονιμότητι ἀντελάβετο τῆς ἀσϑενείας αὐτῆς. ἀλλ᾽ οὐδὲ ἐν τῷ Καὶν πονηρία ἤρξατο γίνεσϑαι, ὅτε, ἀπέκτεινε“ ,τὸν ἀδελφὸν En (καὶ πρότερον γὰρ, ἐπὶ τῷ Kalv καὶ ταῖς ϑυσίαις αὐτοῦ οὐ προσέσχεν“, καρδιογνώστης Heöc“‘), εἰς φανερὸν δὲ ἦλϑεν ἡ καχία αὐτοῦ, ὅτε ἐδ τὸν Ἄβελ. ἀλλὰ καὶ εἰ μὴ πιὼν οὗ ἐγεώργησεν »οἴνου' ‘ ἐμεϑύσθϑη“ ὁ Νῶε καὶ ἐ(γε)γγύμνωτο, οὐχ ἂν ἀνεφάνη οὔτε ἡ τοῦ Χὰμ “προπέτεια xal εἰς τὸν πατέρα ἀσέβεια οὔτε N τῶν ἀδελφῶν αὐτοῦ σεμνότης καὶ αἰδὼς πρὸς τὸν γεγεννηχόύτα. καὶ ἡ κατὰ τοῦ Ἰαχὼβ τοῦ Ἠσαῦ ἐπιβουλὴ πρόφασιν ἔδοξεν ἐσχηκέναι τὴ» τῆς εὐλογίας“ ἀφαίρεσιν, καὶ πρό- τερον δὲ τούτου ῥίζας τοῦ „rögvog“ xal »βέβηλος" εἶναι εἶχεν αὐτοῦ ἡ ψυχή' τήν τε λαμπρότητα τῆς τοῦ Ἰωσὴφ σωφροσύνης, παρε- σκευασμένου πρὸς τὸ μὴ ἁλῶναι ὑπό τινος ἐπιϑυμ
About this text
Origen’s treatise on prayer. Open the Greek under each section.
English follows Paul Koetschau, Origenes Werke II (GCS, 1899). Where orat_* OET tip slices are present, those sections use that new English from the Greek (Pass A≠B). Archive OCR of GCS was checked elsewhere.
Witnesses
- Copy-text Koetschau, Origenes Werke II (GCS 3, 1899) (Greek · On Prayer)
- Checked print Archive.org OCR of GCS 3 (Greek · Same print)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.