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
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 reckons such luxury a sin, he adds: and this sin of yours shall not be forgiven you, until you die, judging death to be a retribution for sin against salvation, not a senseless death as a remission of sin. Do not rejoice in small luxury, wisdom says. 2.1.8.3 Here we must be reminded also about the so-called things sacrificed to idols, how we are commanded to abstain from them. Those things seem to me polluted and abominable, over whose blood flit the souls from Erebus of the dead who have died. 2.1.8.4 For I do not want you to be partners with demons, the apostle says, since foods are different for those who are being saved and for those who are perishing. We must therefore abstain from these things, not out of fear—for there is no power in them—but because of our conscience, which is holy, and abhorring the demons because of their abomination, to whom it has been consecrated, and furthermore because of the instability of those who are prone to slip in their understanding of many things, whose conscience, being weak, is defiled. For food will not commend us to God; neither does what goes in defile a man, but what comes out, 2.1.9.1 he says, of the mouth. Therefore the natural use of food is a matter of indifference; for neither if we eat are we the better, he says, nor if we do not eat are we the worse. But it is not reasonable for those who have been deemed worthy to share in divine and spiritual food to partake of the table of demons. For do we not have the right to eat and drink, says the apostle, and to take wives around with us? But, by mastering our pleasures, of course, we restrain our desires. Take care, then, that this right of yours does not become a stumbling block to the weak. 2.1.9.2 We ought not, therefore, according to the image in the gospel of the rich man's son who lived riotously, to misuse the Father's gifts, but to use them, as masters, without partiality; for we were appointed to rule and to have dominion, not to be slaves 2.1.9.3 to foods. It is admirable, therefore, having looked up to the truth, to be devoted to the food from above, the divine food, and to be filled with the insatiable contemplation of Him who truly is, tasting a sure and lasting and pure pleasure; for the food of Christ shows that we ought to expect this love. 2.1.9.4 But it is utterly irrational and useless and not human to be fed for death like cattle being fattened, looking down to the earth, those who are ever of the earth, and stooping over tables, pursuing a gluttonous life, having buried the good somewhere here around a life that will not last, flattering only their gullet, for which cooks have become more highly valued than farmers. For we are not taking away social intercourse, but we are suspicious of the slip of habit as a misfortune. 2.1.10.1 Therefore gluttony must be avoided, partaking of a few necessary things; and if any of the unbelievers invites us and we decide to go—for it is good not to mix with the disorderly—, He commands us to eat everything that is set before us, asking no questions for conscience' sake; and similarly He commanded us to buy without raising questions what is from the meat-market. 2.1.10.2 One must not, therefore, abstain completely from various foods, but one must not be zealous about them; but one must partake of what is set before us, as is fitting for a Christian, honoring the one who invited us in harmless and inoffensive fellowship of company, considering the costliness of what is brought in as a matter of indifference, despising the delicacies 2.1.10.3 as things that after a little while will not exist. Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats. And a little further on he will explain the reason for the command, saying, He who eats, eats to the Lord and gives thanks to God; and he who does not eat, to the Lord he does not eat, and gives thanks to God; so that righteous food is thanksgiving; 2.1.10.4 and he who always gives thanks does not
ἑστίασις ἦν· Αὐτοὶ δὲ ἐποίησαν εὐφροσύνην, σφάζοντες μόσχους καὶ θύοντες πρόβατα, λέγοντες· φάγωμεν καὶ 2.1.8.2 πίωμεν, αὔριον
γὰρ ἀποθνῄσκομεν· καὶ ὅτι γε τὴν τοιαύτην τρυφὴν ἁμαρτίαν λογίζεται, ἐπιφέρει· καὶ οὐ μὴ ἀφεθήσεται ἡ ἁμαρτία ὑμῶν αὕτη, ἕως
ἂν ἀποθάνητε, οὐχὶ ἄφεσιν τῆς ἁμαρτίας θάνατον ἀναίσθητον, ἀλλὰ ἀνταπόδοσιν ἁμαρτίας θάνατον σωτηρίας ἐπικρίνας. Μὴ εὐφρανθῇς
δὲ ἐπὶ μικρᾷ τρυφῇ ἡ σοφία λέγει. 2.1.8.3 Ἐνταῦθα ὑπομνηστέον καὶ περὶ τῶν εἰδωλοθύτων καλουμένων, ὅπως ποτὲ ἄρα παραγγέλλεται
ἀποσχέσθαι δεῖν τούτων. Μιαρὰ δοκεῖ μοι καὶ βδελυρὰ ἐκεῖνα, ὧν ἐφίπτανται τοῖς αἵμασιν ψυχαὶ ὑπὲξ ἐρέβευς νεκύων κατατεθνειώτων.
2.1.8.4 Οὐ γὰρ θέλω ὑμᾶς κοινωνοὺς δαιμονίων γίνεσθαι, ὁ ἀπόστολος λέγει, ἐπεὶ δίχα σῳζομένων καὶ φθιμένων τροφαί. Ἀφεκτέον
τοίνυν τούτων, οὐ δεδιότας-οὐ γάρ ἐστί τις ἐν αὐτοῖς δύναμις-διὰ δὲ τὴν συνείδησιν τὴν ἡμετέραν ἁγίαν οὖσαν καὶ τῶν δαιμονίων
διὰ τὴν βδελυρίαν, οἷς ἐπικατωνόμασται, μυσαττομένους, καὶ προσέτι διὰ τὴν τῶν ὀλισθηρῶς τὰ πολλὰ ὑπολαμβανόντων ὑδαρότητα,
οἷς ἡ συνείδησις ἀσθενοῦσα μολύνεται. Βρῶμα γὰρ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὐδὲ τὰ εἰσιόντα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὰ ἐξιόντα,
2.1.9.1 φησί, τοῦ στόματος. Ἀδιάφορος ἄρα ἡ φυσικὴ χρῆσις τῆς τροφῆς· οὔτε γὰρ ἐὰν φάγωμεν, περισσεύομεν, φησίν, οὔτε ἐὰν
μὴ φάγωμεν, ὑστερούμεθα. Ἀλλὰ οὐκ εὔλογον τραπέζης δαιμονίων μεταλαμβάνειν τοὺς θείας μετέχειν καὶ πνευματικῆς κατηξιωμένους
τροφῆς. Μὴ γὰρ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πιεῖν, φησὶν ὁ ἀπόστολος, καὶ γυναῖκας περιάγεσθαι; Ἀλλὰ κρατοῦντες δηλονότι
τῶν ἡδονῶν κωλύομεν τὰς ἐπιθυμίας. Βλέπετε οὖν μή ποτε ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν. 2.1.9.2 Οὐ χρὴ
οὖν καθάπερ ἀσωτευομένους ἡμᾶς κατὰ τὴν ἐν τῷ εὐαγγελίῳ τοῦ πλουσίου παιδὸς εἰκόνα παραχρῆσθαι τοῖς τοῦ πατρὸς δωρήμασιν,
χρῆσθαι δὲ αὐτοῖς, ὡς ἄρχοντας, ἀπροσκλινῶς· καὶ γὰρ βασιλεύειν ἐτάχθημεν καὶ κατακυριεύειν, οὐχὶ δουλεύειν 2.1.9.3 τοῖς βρώμασιν.
Ἀγαστὸν μὲν οὖν πρὸς τὸ ἀληθὲς ἀναθρήσαντας τῆς ἄνω τροφῆς ἐξέχεσθαι τῆς θείας καὶ τῆς τοῦ ὄντως ὄντος ἀπληρώτου ἐμπίμπλασθαι
θέας, τῆς βεβαίου καὶ μονίμου καὶ καθαρᾶς γευομένους ἡδονῆς· ταύτην γὰρ τὴν ἀγάπην ἐκδέχεσθαι δεῖν ἐμφαίνει 2.1.9.4 ἡ βρῶσις
ἡ Χριστοῦ· κομιδῇ δὲ ἄλογον καὶ ἀχρεῖον καὶ οὐκ ἀνθρώπειον βοσκημάτων δίκην πιαινομένων θανάτῳ τρέφεσθαι, κάτω βλέποντας εἰς
γῆν τοὺς ἐκ γῆς ἀεὶ καὶ κεκυφότας εἰς τραπέζας, τὴν λίχνον διωκάθοντας ζωήν, τὸ ἀγαθὸν ἐνταῦθά που κατορύξαντας περὶ τὴν οὐκ
ἐσομένην ζωήν, μόνην κολακεύοντας τὴν κατάποσιν, δι' ἣν πολυτιμότεροι γεγόνασιν μάγειροι γεωργῶν. Μὴ γὰρ ἀφαιροῦμεν τὴν συμπεριφοράν,
ἀλλὰ τὸν ὄλισθον τῆς συνηθείας ὡς συμφορὰν ὑποπτεύομεν. 2.1.10.1 ∆ιὸ παραιτητέον τὴν λιχνείαν ὀλίγων τινῶν καὶ ἀναγκαίων μεταλαμβάνοντας·
καὶ εἴ τις ἡμᾶς καλεῖ τῶν ἀπίστων καὶ πορεύεσθαι κρίνομεν-καλὸν γὰρ μὴ συναναμίγνυσθαι τοῖς ἀτάκτοις-, πᾶν τὸ παρατιθέμενον
κελεύει ἡμῖν ἐσθίειν μηδὲν ἀνακρίνουσιν διὰ τὴν συνείδησιν, ὁμοίως δὲ καὶ τὰ ἐκ μακέλλου ἀπεριέργως ὠνεῖσθαι 2.1.10.2 προσέταξεν.
Οὐκ ἀφεκτέον οὖν παντελῶς τῶν ποικίλων βρωμάτων, ἀλλ' οὐ περὶ αὐτὰ σπουδαστέον· μεταληπτέον δὲ τῶν παρατιθεμένων, ὡς πρέπον
χριστιανῷ, τιμῶντας μὲν τὸν κεκληκότα κατὰ τὴν ἀβλαβῆ καὶ ἀπροσκορῆ τῆς συνουσίας κοινωνίαν, ἀδιάφορον δὲ ἡγουμένους τῶν εἰσκομιζομένων
τὴν πολυτέλειαν, καταφρονοῦντας τῶν ὄψων 2.1.10.3 ὡς μετ' ὀλίγον οὐκ ὄντων. Ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ
μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω. Μικρὸν δὲ ὑποβὰς καὶ τὴν αἰτίαν τῆς παραγγελίας ἐξηγήσεται, ὁ ἐσθίων λέγων κυρίῳ ἐσθίει
καὶ εὐχαριστεῖ τῷ θεῷ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει καὶ εὐχαριστεῖ τῷ θεῷ· ὡς εἶναι τὴν δικαίαν τροφὴν εὐχαριστίαν· 2.1.10.4
καὶ ὅ γε ἀεὶ εὐχαριστῶν οὐκ
