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he limited, so that, if ever they should be deprived of this and shut out from their own liberty, it would no longer be lawful for them to perform his rites in a foreign land, so that of necessity the second covenant announced through Christ had to be accepted. 1.6.39 Since Moses, then, had foretold this very thing, at the same time Christ came to life and the teaching of the new covenant was set forth to all the nations, and immediately the Romans, capturing the city, destroyed Jerusalem and the temple there by siege; and at once the whole ordinance of Moses was dissolved, and the things of the old covenant were taken away, and the curse came upon those who unseasonably did the things of Moses, transgressing against them by force; but at the same time and in the same way the laws of the new and perfect teaching were introduced. 1.6.40 Wherefore, it is fitting that the Savior and Lord says to those who think it is necessary to worship God only in Jerusalem or in certain mountains or designated places: “The hour is coming, and now is, when the true worshipers will worship the Father neither on this mountain nor in Jerusalem; for God is spirit, and those who worship him must worship in spirit and in truth.” 1.6.41 And when he had said these things, immediately and not long after, Jerusalem being besieged, and the sanctuary there and the altar with it and the worship according to Moses having been taken away according to the ordinance of Moses himself, the archetypal piety of the God-loving men before Moses appeared to all men and shone forth, and the blessing promised through it to all the nations, leading those who approach it from the first step and from the first elementary instruction of the worship according to Moses to a better and more perfect life. 1.6.42 For example, of those blessed and God-loving men, I mean those around Abraham, who worshiped not in a designated place, nor through symbols and types, but as our Savior and Lord says, “in spirit and in truth,” ... came to all the nations through the epiphany of our Savior, the prophets of old having also foreseen this. For Zephaniah says plainly: “The Lord will appear against them, and will destroy all the gods of the nations of the earth, and they will worship him, each from their own place.” 1.6.43 And Malachi addresses himself at the same time to those of the circumcision, and proclaims these things beforehand concerning the nations, saying: “I have no pleasure in you, says the Lord Almighty, and I will not accept a sacrifice from your hands, because from the rising of the sun even to its setting my name has been glorified among the nations, and in every place incense is offered to my name, and a pure sacrifice.” 1.6.44 For what else does it show that incense and sacrifice are offered to God in every place, than that not in Jerusalem nor in a designated place here, but in every country. and in all the nations they will offer the incense of prayers and the sacrifice called pure, not through blood but through pious works, to the God over all? 1.6.45 But Isaiah cries out clearly and shouts, prophesying at the same time and saying: “There shall be an altar to the Lord in the land of Egypt, and the Lord shall be known to the Egyptians, and he will send them a man who will save them, and the Egyptians will know the Lord in that day, and will make sacrifices, and will vow vows to the Lord, and pay them, and they will turn to the Lord, and he will listen to them, and will heal them.” 1.6.46 Do we then seem to you to speak the truth, when we say that a change of the law of Moses, or rather a cessation and dissolution, is prophesied through the prophetic voices? 1.6.47 For Moses legislates that an altar and sacrifices be established nowhere else on earth than in Judaea alone, and in one city of it; but the prophecy says that in the land of Egypt an altar will be established to the Lord, and that the Egyptians themselves will offer sacrifices acceptably to the Lord of the prophets and no longer to their ancestral gods, and of the knowledge of God not

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περιώρισεν, ἵνα, εἴ ποτε τούτου στερηθεῖεν καὶ ἀποκλεισθεῖεν τῆς οἰκείας ἐλευθερίας, μηκέτ' αὐτοῖς ἐξὸν εἴη ἐπὶ τῆς ἀλλοδαπῆς τὰ κατ' αὐτὸν νόμιμα συντελεῖν, ὡς ἐξ ἀνάγκης τὴν δευτέραν διαθήκην τὴν διὰ Χριστοῦ κατηγγελμένην γενέσθαι παραδεκτέον. 1.6.39 αὐτὸ δὴ οὖν τοῦτο Μωσέως προηγορευκότος ὁμοῦ τε ὁ Χριστὸς ἐπεδήμει τῷ βίῳ καὶ τῆς καινῆς διαθήκης προεβάλλετο πᾶσι τοῖς ἔθνεσι διδασκαλία, παραχρῆμά τε Ῥωμαῖοι τὴν πόλιν ἑλόντες πολιορκίᾳ καθεῖλον τὰ Ἱεροσόλυμα καὶ τὸν αὐτόθι νεών· λέλυτό τε αὐτίκα πᾶσα ἡ Μωσέως διάταξις, καὶ τὰ τῆς παλαιᾶς περιῄρητο διαθήκης, τά τε τῆς ἀρᾶς μετῄει τοὺς παρὰ καιρὸν τὰ Μωσέως πράττειν, παρανομοῦντας εἰς αὐτά, βιαζομένους· ἀντεισήγετο δὲ ὁμοῦ καὶ κατὰ τὸ αὐτὸ τῆς νέας καὶ ἐντελοῦς διδασκαλίας τὰ νόμιμα. 1.6.40 διόπερ εἰκότως ὁ σωτὴρ καὶ κύριος τοῖς οἰομένοις ἐν μόνῃ τῇ Ἱερουσαλὴμ ἢ ἐν ὄρεσί τισιν ἢ τόποις ἀφωρισμένοις δεῖν τὸν θεὸν προσκυνεῖν φησιν· «ἔρχεται ὥρα, καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἱερουσαλὴμ τῷ πατρί· πνεῦμα γὰρ ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν». 1.6.41 Καὶ ταῦτα φήσαντος, παραχρῆμα καὶ οὐκ εἰς μακρὸν πολιορκηθέντων τῶν Ἱεροσολύμων, τοῦ τ' αὐτόθι ἁγιάσματος καὶ τοῦ πρὸς αὐτῷ θυσιαστηρίου τῆς τε κατὰ Μωσέα λατρείας κατὰ τὴν αὐτοῦ Μωσέως διάταξιν περιῃρημένης, ἀνέφανεν εἰς πάντας ἀνθρώπους καὶ ἐξέλαμψεν ἡ ἀρχέτυπος τῶν πρὸ Μωσέως θεοφιλῶν ἀνδρῶν εὐσέβεια, ἥ τε δι' αὐτῆς πᾶσιν τοῖς ἔθνεσιν ἐπηγγελμένη εὐλογία, ἀπὸ τοῦ πρώτου βαθμοῦ καὶ ἀπὸ τῆς πρώτης στοιχειώσεως τῆς κατὰ Μωσέα λατρείας ἐπὶ τὸν κρείττονα καὶ τελειότερον προσάγουσα τοὺς προσιόντας αὐτῇ βίον. 1.6.42 αὐτίκα γοῦν τῶν μακαρίων ἐκείνων καὶ θεοφιλῶν, τῶν ἀμφὶ τὸν Ἀβραὰμ λέγω, οὐκ ἀφωρισμένως ἔν τινι τόπῳ προσκυνούντων, οὐδὲ διὰ συμβόλων καὶ τύπων, ἀλλ' ᾗ φησιν ὁ σωτὴρ καὶ κύριος ἡμῶν «ἐν πνεύματι καὶ ἀληθείᾳ», ... διὰ τῆς τοῦ σωτῆρος ἡμῶν ἐπιφανείας ἅπασι τοῖς ἔθνεσιν ὑπῆρξεν, τῶν πάλαι προφητῶν καὶ τοῦτο τεθεωρηκότων. λέγει δ' οὖν ἄντικρυς Σοφονίας· «ἐπιφανήσεται κύριος ἐπ' αὐτούς, καὶ ἐξολοθρεύσει πάντας τοὺς θεοὺς τῶν ἐθνῶν τῆς γῆς, καὶ προσκυνήσουσιν αὐτῷ, ἕκαστος ἐκ τοῦ τόπου αὐτῶν». 1.6.43 Ὁ δὲ Μαλαχίας ὁμοῦ πρὸς τοὺς ἐκ περιτομῆς ἀποτείνεται, καὶ περὶ τῶν ἐθνῶν ταῦτα προαναφωνεῖ, φάσκων· «οὐκ ἔστιν μου θέλημα, λέγει κύριος παντοκράτωρ, καὶ θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν, διότι ἀπ' ἀνατολῶν καὶ μέχρι δυσμῶν τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυμίαμα προσάγεται τῷ ὀνόματί μου καὶ θυσία καθαρά». 1.6.44 τὸ γὰρ ἐν παντὶ τόπῳ θυμίαμα καὶ θυσίαν ἀναφέρεσθαι θεῷ τί ἕτερον παρίστησιν, ἢ ὅτι μὴ ἐν Ἱεροσολύμοις μηδ' ἀφωρισμένως ἐν τῷδε τῷ τόπῳ, ἐν πάσῃ δὲ χώρᾳ. καὶ ἐν πᾶσι τοῖς ἔθνεσι μέλλουσι τὸ δι' εὐχῶν θυμίαμα καὶ τὴν οὐ δι' αἱ μάτων ἀλλὰ δι' ἔργων εὐσεβῶν καθαρὰν ὠνομασμένην θυσίαν τῷ ἐπὶ πᾶσιν ἀναφέρειν θεῷ; 1.6.45 βοᾷ δὲ διαρρήδην καὶ κέκραγεν ὁ Ἡσαΐας θεσπίζων ἅμα καὶ λέγων· «ἔσται θυσιαστήριον τῷ κυρίῳ ἐν χώρᾳ Αἰγύπτου, καὶ γνωστὸς ἔσται κύριος τοῖς Αἰγυπτίοις, καὶ ἀποστελεῖ αὐτοῖς ἄνθρωπον ὃς σώσει αὐτούς, καὶ γνώσονται οἱ Αἰγύπτιοι τὸν κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ποιήσουσιν θυσίας, καὶ εὔξονται εὐχὰς τῷ κυρίῳ, καὶ ἀποδώσουσιν, καὶ ἐπιστραφήσονται πρὸς κύριον, καὶ εἰσακούσεται αὐτῶν, καὶ ἰάσεται αὐτούς». 1.6.46 Ἆρά σοι δοκοῦμεν ἀληθῆ λέγειν, μετάθεσιν τοῦ Μωσέως νόμου μᾶλλον δὲ παῦλαν καὶ λύσιν φάσκοντες διὰ τῶν προφητικῶν φωνῶν θεσπίζεσθαι; 1.6.47 ὁ μέν γε Μωσῆς θυσιαστήριον καὶ θυσίας οὐδ' ἀλλαχόσε γῆς ἢ ἐν μόνῃ τῇ Ἰουδαίᾳ καὶ ταύτης ἐν μιᾷ πόλει συστήσασθαι νομοθετεῖ· ἡ δὲ προφητεία ἐν χώρᾳ φησὶν Αἰγύπτου τῷ κυρίῳ θυσιαστήριον ἱδρυθήσεσθαι, καὶ τοὺς Αἰγυπτίους αὐτοὺς τῷ κυρίῳ τῶν προφητῶν ἀλλ' οὐκέτι τοῖς πατρῴοις θεοῖς καλλιερήσειν τὰς θυσίας, καὶ τῆς θεογνωσίας οὐ