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{1From the same.}1 How do you say that the lawgiver of the Old Testament is just, but the one of the new is good, and for these reasons strongly maintain that they are different from each other? For if what is just is good, the just one is certainly good. For the good and the just are not opposed to each other; and the good one is certainly just. And of the myriad passages proclaiming that the lawgiver of the old [testament] is good, I will set forth one: Give thanks to the Lord, for he is good; let the house of Israel now say that he is good; and the next two verses. And the lawgiver of the new [testament likewise]: And my judgment is just; and to John: Let it be so now; for thus it is fitting for us to fulfill all righteousness. And that the lawgiver of the old and of the new is one, Jeremiah has said before, saying: Behold, the days are coming, says the Lord, and I will make a new covenant with you, not according to the covenant that I made with your fathers, when I took them by the hand to bring them out of the land of Egypt, because they did not remain in my covenant, and I disregarded them. And again he himself, Christ, the lawgiver of both this and that [covenant], said: I have not come to abolish the law, but to fulfill [it]; that is, to perfect what was incomplete because of the immaturity of the Hebrews, with a greater philosophy, and one befitting men. For the one was a pedagogue training [them] for the Gospel, but this is a mystagogue teaching the more perfect things. And the one regulated the bodies, but this one equips the souls. Therefore the old is a co-worker with the new, and a preparation, and a making of the way.

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{1Ἐκ τῆς αὐτῆς.}1 Πῶς φατε τὸν μὲν τῆς παλαιᾶς ∆ιαθήκης νομο-θέτην δίκαιον, τὸν δὲ τῆς νέας ἀγαθὸν, καὶ διὰ ταῦτα ἄλλον καὶ ἄλλον εἶναι διισχυρίζεσθε; Εἰ μὲν γὰρ τὸ δίκαιον ἀγαθὸν, ὁ δίκαιος πάντως ἀγαθός. Οὐ γὰρ ἀλλήλοις ἀντιδιαιροῦνται τὸ ἀγαθὸν καὶ τὸ δίκαιον· καὶ ὁ ἀγαθὸς πάντως δίκαιος. Μυρίων δὲ χρήσεων ἀγαθὸν εἶναι τὸν τῆς παλαιᾶς νομοθέτην κηρυττουσῶν, μίαν παραθήσομαι· Ἐξομολογεῖσθε τῷ Κυρίῳ ὅτι ἀγαθός· εἰπάτω δὴ οἶκος Ἰσραὴλ ὅτι ἀγαθός· καὶ οἱ καθεξῆς δύο στίχοι. Καὶ ὁ τῆς νέας δὲ νομοθέτης· Καὶ ἡ κρίσις δὲ ἡ ἐμὴ δικαία ἐστί· καὶ πρὸς τὸν Ἰωάννην· Ἄφες ἄρτι· οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δι- καιοσύνην. Ὅτι δὲ εἷς ὁ καὶ τῆς παλαιᾶς καὶ τῆς νέας νομοθέτης, προείρηκεν Ἱερεμίας λέγων· Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ διαθή-σομαι ὑμῖν ∆ιαθήκην καινὴν, οὐ κατὰ τὴν ∆ια-θήκην, ἣν διεθέμην τοῖς πατράσιν ὑμῶν, ἐπι-λαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐ-τοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν τῇ ∆ιαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν. Καὶ πά-λιν αὐτὸς, ὁ καὶ ταύτης κἀκείνης νομοθέτης Χρι-στὸς, εἶπεν· Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι· τουτέστιν ἀτελῆ ὄντα διὰ τὸ τῶν Ἑβραίων ἀτελὲς τελειῶσαι τῇ μείζονι φιλοσοφίᾳ, καὶ ἀνδράσι πρεπούσῃ. Ὁ μὲν γὰρ ἦν παιδαγωγὸς γυμνάζων ἐπὶ τὸ Εὐαγγέλιον, τοῦτο δέ ἐστι μυστα-γωγὸς διδάσκων τὰ τελεώτερα. Καὶ ὁ μὲν ἐῤῥύθ-μιζε τὰ σώματα, τὸ δὲ καταρτίζει τὰς ψυχάς. Συνεργὸς οὖν ἡ παλαιὰ τῆς νέας, καὶ προπαρα-σκευὴ, καὶ ὁδοποίησις.