The instructor
1.2.t.1 that the instructor is in charge on account of our sins. and our instructor, o you children, is like his own father, god, whose son he is, sin
Your sins he says to us sinners. 1.2.6.5 and we at once have become infants in understanding, receiving the best and most steadfast order from his goo
And guides to salvation. 1.3.9.4 let us therefore love the commandments of the lord through works, for the word himself, having clearly become flesh,
He mystifies his acquaintances, urging them to pay attention to him as if already hastening to the father, making his hearers more eager by announcing
Allegorizing lambs for the innocence of sheep. 1.5.16.1 indeed, we too, having honored the most beautiful and most perfect of our life’s possessions w
The infant, then, is in this way more delicate, tender and simple and guileless and unhypocritical, straightforward in mind and upright and this is t
And he, having been loosed from death, playing and exulting with the bride, the helper for our salvation, the church to which patience has been given
Nor indeed 1.6.25.3 a teacher of the only teacher. will they not then unwillingly confess the word, perfect, begotten from the perfect father, to be p
The anticipation of arrival for an age and time are not the same thing, nor indeed are impulse and end no. but both 1.6.28.5 are concerned with one
We were all made to drink one drink. it is not unfitting to use their own words, who say that the filtering of the spirit is the remembrance of better
That is, the things of christ, whom alone scripture, as we have said before, calls a man, i have put away the things of a child. but childhood in chri
That which remains to be understood, the boastfulness of knowledge, hear the law of scripture: let not the wise man boast in his wisdom, and let not t
Blood has the substance. in this way also the rivers, borne along with a rush, being carded by the enclosure of the surrounding air, murmur foam, and
We flee to the pain-forgetting breast of the father, the word, and he, as it seems, alone supplies us, the infants, with the milk of love, and truly b
This will be shown in the work on the resurrection. since he also said, *the bread, which i will give, is my flesh*, and flesh is irrigated by blood,
To be. that milk is formed from blood by a change is already clear, but it is also possible to learn it from the flocks and the herds. for these anima
The perfect father of all things, for in him is the son and in the son is the father, it is time for us, following the order, to say also who our inst
Relating his conduct. 1.7.56.2 but again when he speaks in his own person, he confesses himself to be an instructor: i am the lord your god, who broug
Turn from evil and do good you have loved righteousness, you have hated lawlessness. this is my new covenant, engraved in the old letter. the 1.7.59.
1.8.62.3 an excess of philanthropy, having sympathized by nature. for there is nothing that the lord hates for surely he does not hate something, but
Admonishing the passions of the soul, he leads to peace towards the sacred harmony of the commonwealth. 1.8.66.1 just as, therefore, the hortatory and
To frighten us so that we may not sin for the fear of the lord drives away sins, but the fearless one will not be able to be justified, says the scri
Of power. a man, it says, he will judge according to his works, god having made known to us jesus as the face of righteousness, of a good balance, thr
1.9.t.1 that it is of the same power both to do good and to punish justly, wherein is the method of the instruction of the word. with all his strength
1.9.78.1 reprehension is a rebuking censure or a striking blame, and the pedagogue has also used this cure through isaiah, saying: woe, apostate child
A beautiful and graceful harlot, mistress of sorceries. having very artfully insulted the virgin with the name of harlotry, he again, turning her towa
Setting before them a certain saving outline of reasonable care: and i will bind up the lame, and i will heal the vexed, and i will turn back the wand
The justice of the instructor is shown in his rebukes, and the goodness of god in his 1.9.87.3 compassions. for this reason david, that is, the spirit
He has not stood, and on the seat of the pestilent he has not sat but his will is in the 1.10.90.2 law of the lord. counsel has three parts. one take
Of the eternal lord, what is the good path, and walk in it, and you will find cleansing for your souls. and he leads to repentance for the sake of our
To humanity. now honey, being most sweet, is productive of bile, as goodness is of contempt, which is the cause of sinning, but mustard is also reduct
To resume life. for not in war, 1.12.99.1 but in peace are we instructed. now war indeed requires much preparation, and luxury needs extravagance but
Truly irrational, given over to desires, on which 1.13.102.2 all pleasures sit. but what is set right according to obedience to the word, the stoics c
Serving for lightness, from which arises growth and health and proper strength, not improper or treacherous and wretched like that of athletes from fo
A specious name has come to be applied to dinners, from gullets and raging madness for a dinner, according to the comic poet. for truly most thing
It was a feast and they made merry, slaughtering calves and sacrificing sheep, saying: let us eat and 2.1.8.2 drink, for tomorrow we die and that he
Is occupied with pleasures. but if we should exhort any of our fellow-diners to virtue, for this reason we must abstain more from these gluttonous foo
Do not come together for judgment. 2.1.13.1 we must abstain then from all slavishness and intemperance, partaking of what is set before us in an order
He said to them, 2.1.15.3 says luke, what things he said. in addition to these things, those who dine according to reason should not be overlooked by
In his own city, establishing the holy ark in the midst of the tabernacle, having made gladness for all the subject people, before the lord he distrib
Taking away the fuel, the bacchic threat, and applying the antidote for the boiling over, which will both restrain the soul already inflamed with prid
The vision, from the heat of wine, imagines the substance more densely multiplied than one but it makes no difference whether the vision moves or the
With wines? are not they of those who 2.2.27.5 track down where drinking parties are happening? here indeed the word declares the lover of drink to be
To reject the pleasantness of flutes on account of the indecency of the sight—, as one should drink with an undistorted face, not drinking one's fill,
Both, the men being provoked to spy, and the women drawing the men's gazes upon themselves. 2.2.33.5 and we must always conduct ourselves honorably as
Yours, the only inalienable good, faith in god, the confession of him who suffered, beneficence toward men, possessing a most precious2.3.36.3 possess
Those who are hastening towards salvation to have understood beforehand that all our possession is for the sake of use, and use for the sake of self-s
Psaltery of the lord and on a cithara praise him, let the mouth be understood as the cithara, being struck, as it were, with the spirit as a plectrum
Let them sing psalms to him. and what choir is singing, the spirit itself will tell you. his praise is in the church of the saints, let them rejoice i
A proof of human reasoning, 2.5.47.3 but it indicates an opinion of cruelty. for one must not always laugh—for it is immoderate—nor when elders or oth
Accusing towards licentiousness. for he is skilled at always cutting out the roots of sins, the “you shall not commit adultery” through the “you shall
Able to think wrongly but he called her under a husband, since the danger is greater for the one who tries to dissolve 2.7.54.2 the bond of life to
But speech is a good thing 2.7.58.2 for an approved age. speak, elder, at a banquet for it is fitting for you but speak without stumbling and with a
I know that at the holy supper the woman who brought an alabaster jar of ointment anointed the feet of the lord and pleased him. and i know that the a
Again the incorruptible word, he who does not admit the poison of corruption. the magi brought him gold when he was born as a symbol of royalty. but t
We should pray but the pursuit of sweet scents is a bait for indolence, from afar drawing one into gluttonous desire. 2.8.67.3 for the licentious man
Passing through strongly to warm up the coldness. therefore, he is far from needing flowers to cool him, when the nervous system desires to be warmed.
Of the dead must be crowned. for the beautiful crown of amaranth is laid up for him who has lived well this flower the earth has not capacity to bear
A mover of bile, a laxative narcissus oil, from the narcissus, is equally beneficial as lily oil myrtle oil, from myrtles and myrrh, is an astringen
Sleep, but relaxation. for which reason, i say, we must take it not for the purpose of indolence, but for rest from our activities. 2.9.79.1 we must t
Time-, far from it should one permit sleeping during the day for those who also cut off the greater part of the night for wakefulness. and restlessnes
For from the surface of the surrounding air, the arteries around the neck, being pressed and constricted, squeeze out the breath, and this, being exce
It is immediately mounted by whatever hare it happens upon for it is not satisfied with one mating. and it conceives 2.10.88.2 again while still suck
Led aside the hebrew who was having intercourse with his own pregnant wife for mere pleasure, even if it is engaged in within marriage, 2.10.92.3 is
Like a raging and savage master. but let marriage be approved and established for the lord wishes humanity to be multiplied, but he does not say be l
Luxuries, their own sins but the more reasonable of them recognize 2.10.99.3 that they are sins, but are overcome by pleasures. and darkness is a clo
For incontinence, reason is the best medicine, but lack of satiety also helps, by which inflamed desires leap about pleasures. therefore, one must not
But a certain poor man named lazarus was laid at the rich man's gate, full of sores, desiring to be fed from the things falling from the rich man's ta
Not illegitimate the things within it is most fitting to use white and simple garments. 2.10βις.108.2 at any rate, clearly and purely daniel the proph
Coloring is done with time, but the washings and the astringents with the chemical juices of the dye, wasting away the wool of the garments, make the
The beauty of the body is a trap for men 2.10βις.114.4 nor is it reasonable for a woman who uses a purple curtain to wish to become conspicuous. for
Showing the type. but if this also hints at something, it will be revealed in other places. 2.12.t.1 that one must not be excited about stones and gol
Reason. for god has given us, i know, the authority for their use, but only up to what is necessary, and he has willed that their use be in common. 2.
Aristophanes, in his thesmophoriazusae, points out the articles of female adornment. i will quote the very words of the comic poet, which sharply expo
Whole and smooth and equal and without excess2.12.128.2 and in this way is sufficient. and sufficiency is a state which reaches its proper end without
Gods, men are gods. for the word is he a manifest mystery god in man, and man is god, and the mediator executes the will of the father for the word
The true, he will be disgusted, i know well. for he will not find the worthy image of god dwelling within, but instead of it a harlot and an adulteres
So that those who see her cry out at her beautiful rump. she has a large belly they have little breasts like those the comic actors have having adde
They have devised mirrors, on which deception it was most necessary to place a cover for not even, as the myth of the greeks has it, was it granted t
Having left behind for the sake of fading beauty and having fallen so far from the heavens to the earth. but the shechemites also are punished, having
Created in righteousness and holiness of 3.3.17.3 truth. but for a man to be combed and trimmed with a razor for the sake of elegance, and to arrange
But pitch is useful, he says. but it brings reproach, i say and no one in his right mind would want to seem to be a fornicator, not being sick, nor w
Such are they, being reproved for their manner externally by their clothing, footwear, posture, gait, hairstyle, glance for from sight a man will be
Some attend to the mirrors, others the hairnets, others the combs **, many eunuchs and these are pimps, serving without suspicion by the trustworthine
They rear melitaean dogs and recline with the snub-nosed ones, playing, delighting in satyr-like monsters and when they hear of thersites they laugh,
With the tunic and their modesty they wish to appear beautiful, but nevertheless are reputed to be wicked for through it is especially revealed the w
The one who imparts is rich, and the imparting, not the possession, shows the blessed one 3.6.36.1 and the fruit of the soul is generosity therefore
Carrying simplicity along with sober dignity as a provision for the journey to heaven and just as the foot is the measure of the shoe, so is the body
He might be persuaded by the one who spoke 3.8.42.3 these are the disciples who were persuaded by the word for this reason the one who heard is a fr
I turned away, saying— there are four reasons for which we resort to it either for the sake of cleanliness, or of warmth, or of health, or lastly, of
Women should bring from the storeroom with their own hands what we need, and it is not shameful for them to go to the mill nor, indeed, is it a repro
3.11.t.1 a summary sketch of the best life. for this reason, wearing gold and using softer clothing should not be completely cut off, but the irration
Beauty for the evil-minded. for in general, if anyone thinks they are adorned with gold, they are less than gold, and the one who is less than gold is
That forgetfulness of their erotic passions could ever arise in them, on account of the constant reminder of licentiousness. 3.11.60.2 but concerning
A soul inspired by the holy spirit and its splendors, by righteousness, prudence, courage, temperance and love of good and modesty, than which no more
Wisely and lawfully, whose children rising up called her blessed, as the holy word says through solomon, and her husband praised her. for a godly woma
To those passing by on the way, those making their own paths straight, she says clearly through her appearance and her whole way of life: which of yo
Let them cease at last from spending time in taverns, chattering idly, and hunting for the women who pass by many also do not cease from blaspheming
A possession but she is also educated without letters, and her writing, at once private and divine, is called love 3.11.78.3, a spiritual composition
It ought to be mystical—the apostle has called it holy—, † let us conduct ourselves worthily of the kingdom, showing the soul's goodwill through a tem
Sufficient then is the time that is past, says peter, to have worked out the will of the gentiles, having walked in licentiousness, lusts, drunkenness
Of the abundant arrangement of the scriptures and a readier discovery of salvation. 3.12.89.1 we have the decalogue given by moses, indicating by a si
Bitter sweet, and to others thus: woe to those who are wise in their own eyes and prudent in their own sight he who humbles himself will be exalted,
And trembling, in singleness of your heart, as to christ, from the soul with goodwill serving. and masters, do well by your servants, giving up threat
Let us infants run to our mother, and if we become hearers of the word, let us glorify the blessed dispensation, through which man is instructed, and
relating his conduct. 1.7.56.2 But again when he speaks in his own person, he confesses himself to be an instructor: I am the Lord your God, who brought you out of the land of Egypt. Who then has the authority to lead in and out? Is it not the Instructor? He appeared to Abraham and said to him: 1.7.56.3 I am your God; be pleasing before me. And this one he most instructively prepares as a faithful child, having said, and be blameless; and I will make my covenant between me and between you and your seed. Here there is a fellowship of supervising friendship. But of Jacob he most clearly 1.7.56.4 appears to be an instructor. For he says to him: Behold, I am with you, keeping you in all the way in which you shall go; and I will bring you back into this land, for I will not forsake you until I have done all that I have spoken to you. And with him he is said also to wrestle. And Jacob was left, he says, alone; and a man wrestled with him, the Instructor, 1.7.57.1 until morning. This was the man who leads and brings, who exercises with and anoints against the evil one the ascetic Jacob. And that the Word was the anointer along with Jacob and the Instructor of humanity, he asked him, it says, and said to him: Tell me what your name is. And he said: Why is it that you ask my name? For he was keeping the 1.7.57.2 new name for the new, infant people; and God the Lord was still nameless, not yet having become man. But nevertheless Jacob called the name of that place “Form of God;” for “I saw,” he says, “God face to face, and my soul was saved.” Now the face of God is the Word, by whom God is illumined and made known. Then also was he named Israel, when he saw the 1.7.57.3 Lord God. This is God, the Word, the Instructor, who said to him again later, "Do not be afraid to go down into Egypt." See how the Instructor follows the righteous one, and how he anoints the ascetic, teaching him to trip up the ant1.7.57.4 agonist. This very one at any rate also teaches Moses to be an instructor; for the Lord says: Whoever has sinned before me, I will blot him out of my book. But now go, and lead 1.7.58.1 this people to the place of which I told you. Here he is a teacher of instruction; for truly the Lord was an instructor of the old people through Moses, but of the new people a guide himself, face to face. "Behold," he says to Moses, "my angel goes before you," having established the good-news and guiding po1.7.58.2 wer of the Word; but preserving the lordly dignity, "On whatever day I shall visit," he says, "I will bring their sin upon them," that is, on whatever day I shall sit as judge, I will render the just deserts for their sins; for the same one is instructor and judge, and he judges those who disobey him, and the philanthropic Word does not pass over their sin in silence, but reproves, that they may repent; for the Lord desires the repentance of the sinn1.7.58.3 er rather than his death. And we, as infants, having received the sins of others through hearing, may we out of fear of the threat, lest we suffer the same things, abstain from the same offenses. What then was it that they sinned? That "in their anger they killed men, and in their self-will they hamstrung a bull; cur1.7.59.1 sed be their anger." Who then could instruct us more philanthropically than he? Formerly, then, for the older people there was an older covenant, and the law instructed the people with fear, and the Word was an angel; but for a new and young people a new and recent covenant has been given, and the Word has been born, and fear has been turned into love, and that mystical 1.7.59.2 angel, Jesus, is born. For this same instructor then on the one hand said, "You shall fear the Lord God," but to us he has exhorted, "You shall love the Lord your God." For this reason also he commands us, "Cease from your works, your old sins; learn to do well;"
τὴν ἀγωγὴν αὐτοῦ διηγουμένη. 1.7.56.2 Πάλιν δὲ ὅταν λέγῃ διὰ τοῦ ἰδίου προσώπου, ἑαυτὸν ὁμολογεῖ παιδαγωγόν· ἐγὼ κύριος ὁ
θεός σου, ὁ ἐξαγαγών σε ἐκ γῆς Αἰγύπτου. Τίς οὖν ἔχει ἐξουσίαν τοῦ ἄγειν εἴσω τε καὶ ἔξω; Οὐχὶ ὁ παιδαγωγός; Οὗτος ὤφθη τῷ
Ἀβραὰμ καὶ εἶπεν αὐτῷ· 1.7.56.3 ἐγώ εἰμι ὁ θεός σου· εὐαρέστει ἐνώπιόν μου. Τοῦτον δὲ παιδαγωγικώτατα ὑποκατασκευάζει παῖδα
πιστόν, καὶ γίνου φήσας ἄμεμπτος· καὶ θήσω τὴν διαθήκην μου ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον σοῦ καὶ τοῦ σπέρματός σου. Φιλίας
ἐνταῦθα ἐπιστατικῆς ἐστι κοινωνία. Τοῦ δὲ Ἰακὼβ ἐναργέ1.7.56.4 στατα παιδαγωγὸς εἶναι φαίνεται. Λέγει γοῦν αὐτῷ· ἰδοὺ ἐγὼ
μετὰ σοῦ, διαφυλάσσων σε ἐν τῇ ὁδῷ πάσῃ, οὗ ἂν πορευθῇς· καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μή σε ἐγκαταλείπω ἕως
τοῦ ποιῆσαί με ὅσα ἐλάλησά σοι. Τούτῳ δὲ καὶ συμπαλαίειν λέγεται. Ὑπελείφθη δέ, φησίν, Ἰακὼβ μόνος, καὶ ἐπάλαιεν μετ' αὐτοῦ
ἄνθρωπος, ὁ παιδαγωγός, 1.7.57.1 μέχρι πρωί. Οὗτος ἦν ὁ ἄνθρωπος ὁ ἄγων καὶ φέρων, ὁ συγγυμναζόμενος καὶ ἀλείφων κατὰ τοῦ
πονηροῦ τὸν ἀσκητὴν Ἰακώβ. Ὅτι δὲ ὁ λόγος ἦν ὁ ἀλείπτης ἅμα τῷ Ἰακὼβ καὶ παιδαγωγὸς τῆς ἀνθρωπότητος, ἠρώτησεν, φησίν, αὐτὸν
καὶ εἶπεν αὐτῷ· ἀνάγγειλόν μοι τί τὸ ὄνομά σου. Καὶ εἶπεν· ἵνα τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου; Ἐτήρει γὰρ τὸ ὄνομα τὸ 1.7.57.2
καινὸν τῷ νέῳ λαῷ τῷ νηπίῳ· ἔτι δὲ ἀνωνόμαστος ἦν ὁ θεὸς ὁ κύριος, μηδέπω γεγενημένος ἄνθρωπος. Πλὴν ἀλλὰ ὁ Ἰακὼβ ἐκάλεσε
τὸ ὄνομα τοῦ τόπου ἐκείνου Εἶδος θεοῦ· εἶδον γάρ, φησί, θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή. Πρόσωπον δὲ τοῦ
θεοῦ ὁ λόγος, ᾧ φωτίζεται ὁ θεὸς καὶ γνωρίζεται. Τότε καὶ Ἰσραὴλ ἐπωνόμασται, ὅτε εἶδεν τὸν 1.7.57.3 θεὸν τὸν κύριον. Οὗτός
ἐστιν ὁ θεός, ὁ λόγος, ὁ παιδαγωγός, ὁ φήσας αὐτῷ πάλιν ὕστερον μὴ φοβοῦ καταβῆναι εἰς Αἴ γυπτον. Ὅρα πῶς μὲν ἕπεται τῷ δικαίῳ
ὁ παιδαγωγός, ὅπως δὲ καὶ ἀλείφει τὸν ἀσκητήν, πτερνίζειν διδάσκων τὸν ἀντα1.7.57.4 γωνιστήν. Αὐτὸς γοῦν οὗτος καὶ τὸν Μωσέα
διδάσκει παιδαγωγεῖν· λέγει γὰρ ὁ κύριος· εἴ τις ἡμάρτηκεν ἐνώπιόν μου, ἐξαλείφω αὐτὸν ἐκ τῆς βίβλου μου. Νυνὶ δὲ βάδιζε καὶ
ὁδή1.7.58.1 γησον τὸν λαὸν τοῦτον εἰς τὸν τόπον, ὃν εἶπά σοι. Ἐνταῦθα διδάσκαλός ἐστι παιδαγωγίας· καὶ γὰρ ἦν ὡς ἀληθῶς διὰ
μὲν Μωσέως παιδαγωγὸς ὁ κύριος τοῦ λαοῦ τοῦ παλαιοῦ, δι' αὑτοῦ δὲ τοῦ νέου καθηγεμὼν λαοῦ, πρόσωπον πρὸς πρόσωπον. Ἰδού, γάρ
φησι τῷ Μωσεῖ, ὁ ἄγγελός μου προπορεύεταί σου, τὴν εὐαγγέλιον καὶ ἡγεμόνιον ἐπιστήσας τοῦ λόγου δύ1.7.58.2 ναμιν· τὸ δὲ ἀξίωμα
τὸ κυριακὸν φυλάττων ᾗ δ' ἂν ἡμέρᾳ ἐπισκέπτωμαι, φησίν, ἐπάξω ἐπ' αὐτοὺς τὴν ἁμαρτίαν αὐτῶν, τουτέστιν, ᾗ δ' ἂν ἡμέρᾳ κριτὴς
καθεσθῶ, ἀποδώσω τῶν ἁμαρτιῶν αὐτῶν τὰ ἀντάξια· ὁ γὰρ αὐτὸς παιδαγωγὸς καὶ κριτὴς τοὺς παρακούσαντας αὐτοῦ δικάζει, τὸ δὲ
ἁμάρτημα αὐτῶν οὐ παρασιωπᾷ ὁ φιλάνθρωπος λόγος, ἐλέγχει δέ, ἵνα μετανοήσωσιν· θέλει γὰρ ὁ κύριος τὴν μετάνοιαν τοῦ ἁμαρ1.7.58.3
τωλοῦ μᾶλλον ἢ τὸν θάνατον. Ἡμεῖς δὲ τὰς ἄλλων ἁμαρτίας ὡς νήπιοι δι' ἀκοῆς παραδεξάμενοι φόβῳ τῆς ἀπειλῆς τοῦ μὴ τὰ ὅμοια
παθεῖν ἀποσχώμεθα τῶν ἴσων πλημμελημάτων. Τί οὖν ἦν ὃ ἥμαρτον; Ὅτι ἐν τῷ θυμῷ αὐτῶν ἀπέκτειναν ἀνθρώπους καὶ ἐν τῇ ἐπιθυμίᾳ
αὐτῶν ἐνευροκόπησαν ταῦρον· ἐπι1.7.59.1 κατάρατος ὁ θυμὸς αὐτῶν. Τίς ἂν οὖν τούτου μᾶλλον ἡμᾶς φιλανθρωπότερον παιδεύσαι;
Τὸ μὲν οὖν πρότερον τῷ πρεσβυτέρῳ λαῷ πρεσβυτέρα διαθήκη ἦν καὶ νόμος ἐπαιδαγώγει τὸν λαὸν μετὰ φόβου καὶ λόγος ἄγγελος ἦν,
καινῷ δὲ καὶ νέῳ λαῷ καινὴ καὶ νέα διαθήκη δεδώρηται καὶ ὁ λόγος γεγέννηται καὶ ὁ φόβος εἰς ἀγάπην μετατέτραπται καὶ ὁ μυστικὸς
ἐκεῖνος 1.7.59.2 ἄγγελος Ἰησοῦς τίκτεται. Ὁ γὰρ αὐτὸς οὗτος παιδαγωγὸς τότε μὲν φοβηθήσῃ κύριον τὸν θεὸν ἔλεγεν, ἡμῖν δὲ ἀγαπήσεις
κύριον τὸν θεόν σου παρῄνεσεν. ∆ιὰ τοῦτο καὶ ἐντέλλεται ἡμῖν παύσασθε ἀπὸ τῶν ἔργων ὑμῶν, τῶν παλαιῶν ἁμαρτιῶν, μάθετε καλὸν
ποιεῖν·
