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

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, through whom we also knew 1.8.72.1 God, as if from a scale of equal weight. Concerning this, Wisdom also says expressly: for mercy and wrath are with him; for He alone is Lord of both; a sovereign of propitiations, pouring out wrath; according to the greatness of His mercy, so also is His reproof; for the purpose of mercy and reproof is the salvation of those being reproved. 1.8.72.2 Indeed, that God Himself, the Father of our Lord Jesus, is good, the same Word will again confess, that He is kind to the ungrateful and evil, and further saying, "Be merciful, as your Father is merciful," but also when He expressly says, "No one is good except my Father who is in heaven;" in addition to this, He says, "My Father makes His sun to shine upon 1.8.72.3 all." It is to be noted here that He confesses His own Father to be the good and the Creator, and it is not denied that the Creator is just. And again He says, "My Father sends rain on the just and on the unjust." And in that He sends rain, He is the Creator of waters and clouds, and in that it is upon all, He justly maintains equilibrium and is without partiality, and as good, 1.8.73.1 upon the just and unjust alike. Most clearly, therefore, we reason that God is one and the same in this way: that "I shall see the heavens, the works of Your fingers" and "He who created the heavens dwells in the heavens" and "heaven is Your throne," the Holy Spirit sang; and the Lord says in the prayer, "Our Father who is in heaven;" but the heavens belong to the One who created the world; it is irrefutable, therefore, that the Lord is also the Son of the Creator. And if the Creator is confessed by all to be just, and the Lord is the Son of the Creator, 1.8.73.2 then the Lord is the Son of the Just One. For this reason Paul also says, "But now the righteousness of God has been manifested apart from the law," and again, that you might better conceive of a just God, "the righteousness of God through faith in Jesus Christ, for all who believe;" for there is no distinction, and further, testifying to the truth, a little later he adds, "in the forbearance of God," "to show that He is just and the justifier of the one who has faith 1.8.73.3 in Jesus." And knowing that the just is good, he seems somewhere to say, "So the law is holy, and the commandment is holy and just and good," assigning both names to the same 1.8.74.1 power. But also, "no one is good, except His Father;" therefore His Father is the same One, who, being one, is revealed by many powers; and this was the meaning of "no one knew the Father," He being all things, before the Son came; so that it is in truth manifest that the God of all is one only, good, just, Creator, the Son in the Father, to whom be glory forever and 1.8.74.2 ever, amen. But neither is it foreign to the saving Word to revile with solicitude. For indeed this too is a medicine of the divine love for humanity, from which the blush of modesty blooms and the shame of sinning slips in. For if it is necessary to find fault, it is also necessary to revile, where it is time to wound the callous soul, not mortally, but for salvation, 1.8.74.3 gaining eternal life from a little pain. And great is the wisdom concerning His instruction, and the manner of His dispensation is varied for salvation. For the Instructor bears witness to the good, and He calls the called to better things, and He turns away from their impulse those who are eager to do wrong, and He exhorts them to change 1.8.74.4 to a better life. For neither is unattested when the other is testified to, and grace is greatest from testimony, but also the passion of wrath, if indeed we must call His admonition wrath, is philanthropic, God descending to passions on account of man, for whom also the Word of God became man.

δυνάμεως. Ἄνδρα, φησί, κατὰ τὰ ἔργα αὐτοῦ κρινεῖ, ἀγαθοῦ ζυγοῦ πρόσωπον ἡμῖν δικαιοσύνης τὸν Ἰησοῦν γνωρίσαντος τοῦ θεοῦ, δι' οὗ καὶ τὸν 1.8.72.1 θεόν, οἷον ἐκ τρυτάνης ἰσοσθενοῦς, ἔγνωμεν. Ἐπὶ τούτου καὶ ἡ σοφία διαρρήδην λέγει ἔλεος γὰρ καὶ ὀργὴ μετ' αὐτοῦ· κύριος γὰρ ἀμφοῖν οὗτος μόνος· δυνάστης ἐξιλασμῶν, ἐκχέων ὀργήν· κατὰ τὸ πολὺ ἔλεος αὐτοῦ, οὕτως καὶ ὁ ἔλεγχος αὐτοῦ· ἐλέους γὰρ καὶ ἐλέγχου σκοπὸς ἡ τῶν ἐλεγχομένων 1.8.72.2 σωτηρία. Ναὶ μὴν ὅτι ἀγαθὸς αὐτὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ, ὁ αὐτὸς πάλιν ὁμολογήσει λόγος, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς, καὶ προσέτι γίνεσθε οἰκτίρμονες λέγων, καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν, οὐ μὴν ἀλλὰ καὶ ὁπηνίκα διαρρήδην λέγει οὐδεὶς ἀγαθός, εἰ μὴ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς· ἐπὶ τούτοις αὖθις ὁ πατήρ μου φησὶν ἐπιλάμπει τὸν ἥλιον 1.8.72.3 τὸν αὑτοῦ ἐπὶ πάντας. Παρασημειωτέον ἐνταῦθα ὅτι τὸν αὑτοῦ πατέρα τὸν ἀγαθὸν καὶ δημιουργὸν εἶναι ὁμολογεῖ, δίκαιος δὲ ὁ δημιουργὸς εἶναι οὐκ ἀντιλέγεται. Καὶ πάλιν ὁ πατήρ μου φησὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Καὶ καθὸ μὲν βρέχει, δημιουργὸς ὑδάτων ἐστὶ καὶ νεφῶν, καθὸ δὲ ἐπὶ πάντας, δικαίως ἰσοστατεῖ καὶ ἀρρεπῶς, ὡς δὲ ἀγαθός, 1.8.73.1 ἐπὶ δικαίους καὶ ἀδίκους ὁμοίως. Σαφέστατα τοίνυν ἕνα καὶ τὸν αὐτὸν εἶναι θεὸν συλλογιζόμεθα ὧδέ πως· ὅτι ὄψομαι τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου καὶ ὁ κτίσας τοὺς οὐρανοὺς ἐν τοῖς οὐρανοῖς κατοικεῖ καὶ ὁ οὐρανὸς θρόνος σου τὸ ἅγιον πνεῦμα ἔψαλλεν· ὁ δὲ κύριός φησιν ἐν τῇ προσευχῇ πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· οὐρανοὶ δὲ τοῦ κτίσαντος τὸν κόσμον εἰσίν· ἀναντίρρητον ἄρα μὴ οὐχὶ καὶ υἱὸν εἶναι τὸν κύριον τοῦ δημιουργοῦ. Εἰ δὲ ὁ κτίστης πρὸς πάντων ὁμολογεῖται δίκαιος, υἱὸς δὲ τοῦ δημιουργοῦ ὁ κύριος, 1.8.73.2 υἱὸς ἄρα τοῦ δικαίου ὁ κύριος. ∆ιὰ τοῦτο καὶ ὁ Παῦλός φησι νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται καὶ πάλιν, ἵνα μᾶλλον ὑπολάβῃς θεόν δίκαιον, δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστι διαστολή, καὶ προσέτι μαρτυρῶν τῇ ἀληθείᾳ μετ' ὀλίγα ἐπιφέρει ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τοῦ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως 1.8.73.3 Ἰησοῦν. Τὸ δὲ δίκαιον ἀγαθὸν εἰδὼς φαίνεταί που λέγων ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή, καὶ κατὰ τῆς αὐτῆς δυνάμεως ἄμφω τάσσων τὰ 1.8.74.1 ὀνόματα. Ἀλλὰ καὶ οὐδεὶς ἀγαθός, εἰ μὴ ὁ πατὴρ αὐτοῦ· ὁ αὐτὸς ἄρα πατὴρ αὐτοῦ, ὁ ἓν ὤν, πολλαῖς μηνυόμενος δυνάμεσιν· καὶ τοῦτο ἦν τὸ οὐδεὶς ἔγνω τὸν πατέρα, πάντα αὐτὸν ὄντα, πρὶν ἐλθεῖν τὸν υἱόν· ὡς εἶναι ταῖς ἀληθείαις καταφανὲς τὸ τῶν συμπάντων θεὸν ἕνα μόνον εἶναι, ἀγαθόν, δίκαιον, δημιουργόν, υἱὸν ἐν πατρί, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας 1.8.74.2 τῶν αἰώνων, ἀμήν. Ἀλλ' οὐδὲ ἀλλότριον τοῦ σωτηρίου λόγου κηδεμονικῶς λοιδορεῖσθαι. Καὶ γὰρ οὖν καὶ τοῦτο τῆς θείας φιλανθρωπίας φάρμακον, ἐξ οὗ τὸ τῆς αἰδοῦς ἐρύθημα ἐξανθεῖ καὶ ἡ πρὸς τὸ ἁμαρτάνειν αἰσχύνη παρεισδύεται. Εἰ γὰρ ψέξαι χρή, καὶ λοιδορεῖσθαι δεῖ, ἔνθα τὴν ἀπηλγηκυῖαν ψυχὴν καιρός ἐστι τρῶσαι, οὐ θανασίμως, ἀλλὰ σωτηρίως, ὀλίγης 1.8.74.3 ἀλγηδόνος ἀίδιον κερδάναντα θάνατον. Πολλὴ δὲ ἡ σοφία περὶ τὴν παιδαγωγίαν αὐτοῦ, καὶ ὁ τρόπος τῆς οἰκονομίας αὐτοῦ ποικίλος εἰς σωτηρίαν. Προσμαρτυρεῖ μὲν γὰρ τοῖς ἀγαθοῖς ὁ παιδαγωγός, ἐκκαλεῖται δὲ τοὺς κλητοὺς ἐπὶ τὰ βελτίω καὶ τοὺς ἀδικεῖν σπεύδοντας ἀποτρέπει τῆς ὁρμῆς, μεταθέσθαι δὲ 1.8.74.4 εἰς ἀμείνω βίον παρακελεύεται. Οὐδέτερον γὰρ ἀμάρτυρον θατέρου προσμαρτυρουμένου, ἥ τε χάρις ἐκ μαρτυρίας μεγίστη, ἀλλὰ καὶ τὸ ἐμπαθὲς τῆς ὀργῆς, εἰ δὴ ὀργὴν τὴν νουθεσίαν αὐτοῦ χρὴ καλεῖν, φιλάνθρωπόν ἐστιν εἰς πάθη καταβαίνοντος τοῦ θεοῦ διὰ τὸν ἄνθρωπον, δι' ὃν καὶ γέγονεν ἄνθρωπος ὁ λόγος τοῦ θεοῦ.