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
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 orderly manner, keeping our hand and couch and chin undefiled, preserving the graceful composure of the face undistorted, not behaving unseemly even in swallowing, but the hand must be extended in an orderly way at intervals. *** For we must also take care not to utter anything while eating; for the voice becomes unseemly and indistinct, being constrained by full jaws, and the tongue, being pressed by the food, being impeded in its natural action, gives forth a muffled utterance. 2.1.13.2 But neither is it proper to eat and drink at the same time; for it is of the greatest intemperance to confuse the times, whose uses are discordant. And whether you eat, He says, or drink, do all to the glory of God, aiming at true simplicity, which it seems to me the Lord also alluded to when he blessed the loaves and the broiled fish, with which He feasted the disciples, introducing a good example of unfussy food. 2.1.14.1 That fish, then, which Peter caught at the Lord's command, itself signifies simple and God-given and temperate food; indeed, it suggests taking away prodigality and love of money from those who come up out of the water to the bait of righteousness, like the coin from the fish, so as to separate vainglory, and giving the stater to the tax collectors, rendering to Caesar the things that are Caesar's, he might keep the things of God 2.1.14.2 for God. The stater might have also other interpretations, which are not unknown, but the present is not a suitable time for the working out of them. But it is enough of a reminder as we use for our present purpose flowers not discordant with our discourse, which indeed we have often done, drawing to the urgent matter of our inquiry the very beneficial spring for the 2.1.14.3 irrigation of the things planted by the Word. For even if it is lawful for me to partake of all things, yet not all things are expedient; for those who do all that is lawful quickly fall into doing what is not lawful. And just as righteousness does not result from covetousness, nor temperance from licentiousness, so also the Christian's diet is not acquired by luxurious living; for the table of truth is far from the 2.1.14.4 delicacies of those who live for passion. For even if all things were made especially for the sake of men, yet it is not good to use them all, nor always. For both the occasion and the time and the manner and the purpose give no small inclination toward what is profitable for the one being trained, and indeed what is fitting has the power to abolish the life of the belly, whose wealth is ecclesiastical, not seeing sharply, but the abundance that blinds through gluttony. 2.1.14.5 But no one is poor in regard to necessities, nor is a man ever overlooked; for the one who nourishes the birds and the fish and, in a word, the irrational animals, is one, God; and not one single thing is lacking to them, though they are not anxious for food. But we are better than these, inasmuch as we are masters, 2.1.14.6 and closer to God, inasmuch as we are more temperate. And we have not been made that we might eat and drink, but that we might come to the knowledge of God. For the righteous man, it says, eating, is satisfied in his soul, but the bellies of the ungodly are in want, desiring unceasing dainties. And extravagance is not for desolate enjoyment, but is suitable for social sharing. 2.1.15.1 Therefore we must be on our guard against foods that persuade us to eat when we are not hungry, bewitching the appetites. For is there not within temperate simplicity a healthy variety of foods? Bulbs, olives, some vegetables, milk, cheese, and seasonal fruits and all kinds of boiled foods without 2.1.15.2 sauces. And if there be need of roasted or boiled meat, it should be partaken of. Have you anything here to eat? said the Lord to the disciples after the resurrection. And they—as having been taught by Him to practice simplicity—gave Him a piece of a broiled fish; and having eaten in their presence
μὴ εἰς κρίμα συνέρχησθε. 2.1.13.1 Ἀφεκτέον οὖν δουλοπρεπείας ἁπάσης καὶ ἀκρασίας, τῶν παρατιθεμένων κοσμίως ἐφαπτομένοις,
ἀμόλυντον καὶ τὴν χεῖρα καὶ τὴν στρωμνὴν καὶ τὸ γένειον φυλάττουσιν, τὸ εὔσχημον τοῦ προσώπου διατηροῦσιν ἀδιάστροφον, οὐκ
ἀσχημονοῦσιν οὐδὲ περὶ τὴν κατάποσιν, ἀλλὰ τὴν μὲν χεῖρα μετὰ τάξεως ἐκ διαστημάτων ἐκτατέον. *** Παραφυλακτέον γὰρ καὶ τὸ
φθέγγεσθαι ὁτιοῦν ἐσθίοντα ἅμα· ἀπρεπὴς γὰρ καὶ ἄσημος ἡ φωνὴ γίνεται, πλήρεσι ταῖς γνάθοις στενοχωρουμένη, καὶ ἡ γλῶσσα τῇ
τροφῇ πιεζομένη, τῆς κατὰ φύσιν ἐνεργείας παραποδισθεῖσα τὴν προφορὰν ἐκδίδωσι τεθλιμ2.1.13.2 μένην. Ἀλλ' οὐδὲ ἐσθίειν ἅμα
καὶ πίνειν καθήκει· ἀκρασίας γὰρ τῆς μεγίστης συγχεῖν τοὺς καιρούς, ὧν αἱ χρήσεις ἀσύμφωνοι. Καὶ εἴτε ἐσθίετε, φησίν, εἴτε
πίνετε, πάντα εἰς δόξαν θεοῦ ποιεῖτε, στοχαζόμενοι τῆς ἀληθοῦς εὐτελείας, ἥν μοι δοκεῖ καὶ ὁ κύριος αἰνίξασθαι τοὺς ἄρτους
εὐλογήσας καὶ τοὺς ἰχθύας τοὺς ὀπτούς, οἷς κατευώχησε τοὺς μαθητάς, τῆς ἀπεριέργου τροφῆς καλὸν εἰσηγούμενος ὑπόδειγμα. 2.1.14.1
Ὁ γοῦν ἰχθὺς ἐκεῖνος, ὃν κελεύσαντος τοῦ κυρίου ὁ Πέτρος εἷλεν, εὔκολον καὶ αὐτὸς καὶ θεοδώρητον καὶ σώφρονα αἰνίττεται τροφήν·
ἀφαιρεῖν γέ τοι ὑποτίθεται τῶν ἐξ ὕδατος ἀνιόντων ἐπὶ τὸ τῆς δικαιοσύνης δέλεαρ τὴν ἀσωτίαν καὶ τὴν φιλαργυρίαν, ὡς τὸ νόμισμα
τοῦ ἰχθύος, ἵνα χωρίσῃ τὴν κενοδοξίαν, καὶ τὸν στατῆρα τοῖς τελώ ναις δούς, τὰ Καίσαρος ἀποδοὺς τῷ Καίσαρι, φυλάξῃ τὰ τοῦ
θεοῦ 2.1.14.2 τῷ θεῷ. Ἔχοι δ' ἂν καὶ ἄλλας ἐπιλύσεις οὐκ ἀγνοουμένας ὁ στατήρ, ἀλλ' οὐχ ὁ παρὼν ἐπιτήδειος τῆς ἐξεργασίας
καιρός. Ἀπόχρη δὲ ὑπόμνησις συγχρωμένων ἡμῶν εἰς τὸ προκείμενον οὐκ ἀπᾴδουσιν τοῦ λόγου τοῖς ἄνθεσιν, ὅπερ ἤδη πολλάκις πεποιήκαμεν,
πρὸς τὸ κατεπεῖγον τοῦ ζητήματος τὴν πολυωφελῆ περιέλκοντες εἰς 2.1.14.3 ἀρδείαν τῶν φυτευομένων ὑπὸ τοῦ λόγου πηγήν. Καὶ
γὰρ εἰ πάντων μεταλαμβάνειν ἔξεστί μοι, ἀλλ' οὐ πάντα συμφέρει· ταχὺ γὰρ καταπίπτουσιν ἐπὶ τὸ δρᾶν τὸ μὴ ἐξὸν οἱ πάντα δρῶντες
ἃ ἐξόν. Ὡς δὲ ἡ δικαιοσύνη διὰ πλεονεξίας οὐ περιγίνεται οὐδὲ ἡ σωφροσύνη δι' ἀκολασίας, οὕτως οὐδὲ ἡ τοῦ χριστιανοῦ δίαιτα
ἡδυπαθείᾳ περικτᾶται· πόρρω γάρ ἐστι τῶν πασχητιώντων 2.1.14.4 ἐδεσμάτων ἡ τράπεζα τῆς ἀληθείας. Εἰ γὰρ καὶ τὰ μάλιστα ἕνεκεν
τῶν ἀνθρώπων ἐγένετο τὰ πάντα, ἀλλ' οὐ πᾶσι χρῆσθαι καλόν, ἀλλ' οὐδὲ ἀεί. Καὶ γὰρ καὶ ὁ καιρὸς καὶ ὁ χρόνος καὶ ὁ τρόπος καὶ
τὸ πρὸς τί οὐκ ὀλίγην τῷ παιδαγωγουμένῳ πρὸς τὸ λυσιτελὲς ἐνδίδωσι ῥοπήν, καὶ τό γε ἔστιν ἐπιτήδειον ἰσχὺν ἔχει καταργῆσαι
τὸν ἐπιγάστριον βίον, οὗ πλοῦτός ἐστιν ἐκκλητικός, οὐ βλέπων ὀξύ, ἀλλ' ἡ τυφλώττουσα περὶ τὴν γαστριμαργίαν περιουσία. 2.1.14.5
Οὐδεὶς δέ ἐστι πένης εἰς τὰ ἀναγκαῖα, οὐδὲ περιορᾶταί ποτε ἄνθρωπος· ὁ γὰρ καὶ τὰ πτηνὰ καὶ τὰ νηκτὰ καὶ συνελόντι εἰπεῖν
τὰ ἄλογα ζῷα διατρέφων εἷς ἐστιν, ὁ θεός· λείπει δὲ αὐτοῖς οὐδὲ ἓν ὁτιοῦν μὴ μεριμνῶσι τροφῆς. Ἡμεῖς δὲ καὶ τούτων ἀμείνους,
ὅσῳ καὶ κύριοι, 2.1.14.6 καὶ θεῷ οἰκειότεροι, ὅσῳ σωφρονέστεροι. Γεγόναμεν δὲ οὐχ ἵνα ἐσθίωμεν καὶ πίνωμεν, ἀλλ' ἵνα ὦμεν
εἰς ἐπίγνωσιν γεγονότες τοῦ θεοῦ. ∆ίκαιος γάρ, φησίν, ἐσθίων ἐμπίμπλαται τῇ ψυχῇ, κοιλίαι δὲ ἀσεβῶν ἐνδεεῖς, ἀκαταπαύστου
λιχνείας ὀρεγόμεναι. Πολυτέλεια δὲ οὐκ εἰς ἀπόλαυσιν ἔρημον, ἀλλ' εἰς μετάδοσιν κοινωνικὴν ἐπιτήδειος. 2.1.15.1 ∆ιὸ παραφυλακτέον
τῶν βρωμάτων ἃ μὴ πεινῶντας ἡμᾶς ἐσθίειν ἀναπείθει γοητεύοντα τὰς ὀρέξεις. Μὴ γὰρ οὐκ ἔνεστι καὶ ἐν εὐτελείᾳ σώφρονι πολυειδία
ἐδεσμάτων ὑγιεινή; βολβοί, ἐλαῖαι, λαχάνων ἔνια, γάλα, τυρὸς τά τε ὡραῖα ἑψήματά τε παντοδαπὰ ζωμῶν 2.1.15.2 ἄνευ. Κἂν ὀπτοῦ
δέῃ κρέως ἢ ἑφθοῦ, μεταδοτέον. Ἔχετέ τι βρώσιμον ἐνθάδε; εἶπεν ὁ κύριος πρὸς τοὺς μαθητὰς μετὰ τὴν ἀνάστασιν. Οἳ δέ-ἅτε ὑπ'
αὐτοῦ εὐτέλειαν ἀσκεῖν δεδιδαγμένοι-ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος· καὶ φαγὼν ἐνώπιον αὐτῶν
