30

having power only, but no longer in the age to come; for which reason he also contrasted it with "put on the Lord Jesus Christ," which is indeed an imitation of the future state. Therefore, he says, do not be diligent about this, how you might fulfill the desires of the present age, which have no fellowship with the future state.Ro+m 14,5 And this again he says by way of concession; for above he discussed the observance of foods, but here the observance of days. Let us grant then that some observe the days according to the legal ordinance, doing nothing on this day, but undertaking works on that one, celebrating the feast on this day, ceasing from the feast on another; but others wish to hold every day as equal, and both to work on every day, and to celebrate every day to God, always undertaking bodily things as is urgent and never ceasing from thanksgiving to God. It is not right, therefore, for you to fight on account of this, but it is better to be rid of fighting by leaving each one in such matters to remain in his own choice.

Ro+m 14,7-9 What do I say, he says, about eating and not eating? For we are not our own, neither when living nor when dying; for if we live, we live his life, and if we die, we die according to his decree 165 It is fitting for us, therefore, to have this goal everywhere: to please God, reckoning that whether living or dying, we are entirely his. And showing that this is not only from creation, but also from the things recently dispensed through Christ, he added: for to this end Christ and the rest. For reckon, he says, that Christ both died for us, and having died, rose again. And having risen, he lives, having done all things for us for a continuous life, so that we also, having died, might share with him in the resurrection and enjoy life, so that it appears from every side that we have a necessity to serve Christ, if indeed even when dying we are entirely his, who died for us so that we might be raised; and when living, we owe our life to him, who gave us life beyond hope after death.Ro+m 14,10-11 The "why do you judge?" is said to the one from the Jews, but the "why do you despise?" to the one from the Gentiles. Neither of these, he says, is fitting for either of you, since it is entirely necessary to stand before the judgment seat of Christ and give an account for our lives. And as a confirmation of what has been said, he adds a testimony: for it is written: "As I live, says the Lord," and the rest. It is clear, therefore, that he brought forward the testimony as a confirmation of the things he had said about Christ, but it must be known that where Isaiah says this, it is continuously said, "I am God, and there is no other," and "I am the Lord, and there is no other besides me; a righteous God and a Savior, there is none besides me," and such things. It must be investigated, therefore, how the apostle used these things in reference to Christ. To the heretics who wish in every way to diminish the divinity of the only-begotten, one might say that whether he used these things here as being said about Christ, the dignity of the divinity of the only-begotten is very clear, being in no way diminished from the Father, or whether the apostle, speaking about the Lord, used the testimony that was said about the Father by the prophet; and so it is shown that the Son is not of another divinity, since he used the phrase as one that could be said equally of Christ, even if it happens to be said about the Father. One might say this, therefore, to the heretics, but the truth is this: that it is said specifically neither about the Father nor about Christ, but simply about the divine nature which is highest and the cause of all things; and for this reason the apostle applied the testimony to Christ, as such things apply equally to both Father and Son

30

δυνάμενα μόνον, ἐπὶ δὲ τοῦ μέλλοντος αἰῶνος οὐκέτι· ὅθεν αὐτὸ καὶ ἀντέταξεν τὸ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, ὃ δὴ μίμημα τῆς μελλούσης ἐστὶ καταστάσεως. μὴ τοίνυν περὶ τοῦτο, φησίν, ἔχετε τὴν σπουδήν, ὅπως ἂν τὰς τοῦ παρόντος αἰῶνος ἐπιθυμίας ἐπιτελῆτε, αἷς οὐδεμία πρὸς τὴν μέλλουσαν κατάστασιν κοινωνία.Ro+m 14,5 Καὶ τοῦτο πάλιν κατὰ συγχώρησιν λέγει· ἄνω μὲν γὰρ περὶ τῆς τῶν βρωμάτων διελέχθη παρατηρήσεως, ἐνταῦθα δὲ περὶ τῆς τῶν ἡμερῶν. δῶμεν τοίνυν τοὺς μὲν παρατηρεῖσθαι κατὰ τὴν νομικὴν διάταξιν τὰς ἡμέρας, ἐν μὲν ταύτῃ πράττοντας οὐδέν, ἐν ἐκείνῃ δὲ τῶν ἔργων ἁπτομένους, κατὰ ταύτην ἑορτάζοντας τὴν ἡμέραν , ἐν ἑτέρᾳ τῆς ἑορτῆς παυομένους· ἑτέρους δὲ πᾶσαν ἡμέραν ἐν ἴσῳ βούλεσθαι ἔχειν , καὶ κατὰ πᾶσαν μὲν ἐργάζεσθαι, πᾶσαν δὲ ἑορτάζειν θεῷ τῶν τε σωματικῶν κατὰ τὸ ἐπεῖγον ἁπτομένους ἀεὶ καὶ τῆς εἰς θεὸν εὐχαριστίας οὐδέποτε παυομένους. οὐ δίκαιον οὖν μάχεσθαι ὑμᾶς διὰ τοῦτο, ἄμεινον δὲ ἀπηλλάχθαι μάχης καταλιπόντας ἐν τοῖς τοιούτοις ἕκαστον μένειν ἐπὶ τῆς οἰκείας αἱρέσεως.

Ro+m 14,7-9 Τί λέγω, φησί, περὶ τοῦ ἐσθίειν καὶ τοῦ μὴ ἐσθίειν; οὔτε ζῶντες ἑαυτῶν ἐσμεν, οὔτε ἀποθνήσκοντες· κἂν γὰρ ζῶμεν, τὴν αὐτοῦ ζωὴν ζῶμεν, κἂν ἀποθνήσκωμεν, κατὰ τὸν ὅρον ἀποθνήσκομεν ἐκείνου 165 σκοπὸν τοίνυν ἁπανταχοῦ προσῆκεν ἡμῖν τοῦτον εἶναι, τῷ θεῷ ἀρέσκειν, λογιζομένοις ὅτι ζῶντες καὶ ἀποθνήσκοντες ἐκείνου πάντως ἰσμέν. καὶ δεικνὺς ὅτι οὐκ ἀπὸ τῆς ποιήσεως μόνον, ἀλλὰ καὶ ἀπὸ τῶν προσφάτως οἰκονομηθέντων διὰ Χριστοῦ, ἐπήγαγεν· εἰς τοῦτο γὰρ Χριστὸς καὶ τὰ ἑξῆς. λογίσασθε γάρ. φησίν, ὅτι Χριστὸς καὶ ἀπέθανεν ὑπὲρ ἡμῶν, καὶ ἀποθανὼν ἀνέστη. καὶ ἀναστὰς ζῆ, ζωὴν διηνεκῆ ὑπὲρ ἡμῶν ἅπαντα ποιήσας, ἵνα καὶ ἡμεῖς ἀποθανόντες τῆς τε ἀναστάσεως αὐτῷ κοινωνήσωμεν καὶ τῆς ζωῆς ἀπολαύσωμεν, ὡς πανταχόθεν φαίνεσθαι ἡμᾶς καὶ Χριστῷ δουλεύειν ἀνάγκην ἔχοντας, εἴγε καὶ ἀποθνήσκοντες ἐκείνου πάντως ἐσμέν, τοῦ ὑπὲρ ἡμῶν ἀπο θανόντος ὥστε ἡμᾶς ἀναστῆσαι· καὶ ζῶντες ἐκείνῳ τὴν ζωὴν ὀφείλομεν, ὃς παρέσχεν ἡμῖν τὴν μετὰ θάνατον παρ' ἐλπίδα ζωήν.Ro+m 14,10-11 Τὸ μὲν τί κρίνεις; πρὸς τὸν ἐξ Ἰουδαίων εἴρηται, τὸ δὲ τί ἐξουθενεῖς; πρὸς τὸν ἐξ ἐθνῶν. οὐδετέρῳ, φησίν, ὑμῶν πρέπον οὐδέτερον, ἐπειδὴ ἀνάγκη πάντως τῷ κριτηρίῳ τοῦ Χριστοῦ παραστάντας τὰς εὐθύνας τῶν βεβιωμένων ὑποσχεῖν. καὶ εἰς πίστωσιν τῶν εἰρημένων μαρτυρίαν τίθησιν· γέγραπται γάρ· ζῶ ἐγώ, λέγει κύριος, καὶ τὰ ἑξῆς. ὅτι μὲν οὖν εἰς πίστωσιν τῶν περὶ Χριστοῦ λελεγμένων αὐτῷ τὴν μαρτυρίαν παρήγαγε δῆλον, ἐκεῖνο δὲ ἰστέον ὅτι ἔνθα τοῦτο Ἡσαΐας φησί, συνεχῶς εἴρηται τὸ ἐγώ εἰμι θεός, καὶ οὐκ ἔστιν ἔτι, καὶ ἐγώ εἰμι κύριος, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ· δίκαιος καὶ σωτήρ, οὐκ ἔστι πάρεξ ἐμοῦ, καὶ ὅσα τοιαῦτα. ζητητέον οὖν πως τούτοις ἐπὶ τοῦ Χριστοῦ συνεχρήσατο ὁ ἀπόστολος. πρὸς μὲν τοὺς αἱρετικοὺς ἐλαττοῦν τὴν θεότητα τοῦ μονογενοῦς παντὶ τρόπῳ βουλομένους εἴποι ἄν τις ὅτι εἴτε ὡς περὶ τοῦ Χριστοῦ λεγομένοις τούτοις ἐνταῦθα ἐχρήσατο, εὔδηλος ἡ ἀξία τῆς θεότητος τοῦ μονογενοῦς κατ' οὐδὲν ἐλαττουμένης τοῦ πατρός, εἴτε περὶ τοῦ πατρὸς εἰρημένοις παρὰ τῷ προφήτῃ περὶ τοῦ κυρίου λέγων ὁ ἀπόστολος ἐχρήσατο τῇ μαρτυρία· καὶ οὕτω δέδεκται οὐχ ἑτέρας ὢν θεότητος ὁ υἱός, ὅπουγε συνεχρήσατο τῇ φωνῇ, ὡς ἂν ὁμοίως καὶ ἐπὶ τοῦ Χριστοῦ λέγεσθαι δυναμένῃ, κἂν περὶ τοῦ πατρὸς εἰρημένη τυγχάνῃ. τοῦτο μὲν οὖν πρὸς τοὺς αἱρετικοὺς εἴποι ἄν τις, τὸ δέ γε ἀληθὲς ἐκεῖνο ὅτι μηδὲ περὶ τοῦ πατρὸς εἴρηται ἰδικῶς μήτε περὶ τοῦ Χριστοῦ, ἀλλ' ἁπλῶς περὶ τῆς θείας φύσεως τῆς ἀνωτάτω καὶ πάντων αἰτίας· καὶ διὰ τοῦτο ὁ ἀπόστολος τῇ μαρτυρίᾳ ἐπὶ τοῦ Χριστοῦ κατεχρήσατο, ὁμοίως καὶ πατρὶ καὶ υἱῷ τὰ τοιαῦτα