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
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 others worthy of respect are present, unless perhaps they themselves should say something witty to relax us, nor indeed should one laugh at any chance persons, nor in every place, nor indeed with everyone, nor at everything. For laughter is especially a slippery slope into slander for youths and women. 2.5.48.1 And to appear formidable from afar puts to flight those who would tempt us; for gravity is able to repulse the assaults of licentiousness by its appearance alone; but wine, so to speak, bids all foolish men both to laugh softly and to dance, 2.5.48.2 turning the androgynous character towards effeminacy. And one must observe how from this, boldness increases disorder into shameful speech; and he sent forth a word, which was better unspoken. 2.5.48.3 At any rate, it happens that the characters of the treacherous are especially seen in wine, stripped bare of their hypocrisy by the vulgar boldness of drunken behavior, through which reason is lulled to sleep in the soul itself, weighed down by drunkenness, but shameful passions are aroused, overpowering the weakness of reason. 2.6.t.1 Concerning shameful speech. We ourselves must completely abstain from shameful speech and we must silence those who use it, both by a sharp look and by turning away the face and by what is called turning up the nose, and often also by a harsher word. For what comes out of the mouth, he says, defiles a person, it shows him to be common and heathen and uneducated and licentious, but not special and orderly and temperate. 2.6.49.2 But against the hearing of shameful things and the sight of similar things, the divine Instructor, in the same way as those who train children for wrestling, so that their ears may not be injured, places temperate words around them like ear-guards, so that the blow of fornication cannot reach to the shattering of the soul; and he directs the eyes to the sight of beautiful things, saying it is better to slip with the feet than with the eyes. 2.6.50.1 Repelling this shameful speech, the apostle says, "Let no corrupt word proceed out of your mouth, but if any is good." And again: "As is fitting for saints, let there be no filthiness nor foolish talking nor jesting, which 2.6.50.2 are not fitting, but rather giving of thanks." But if he who calls his brother a fool is in danger of judgment, what shall we declare concerning the one who talks foolishly? Concerning which it has also been written about this: "Whoever speaks an idle word will give an account of it to the Lord on the day of judgment." And again, he says, "By your words you will be justified, and by your words you will be condemned." 2.6.50.3 What then are the saving ear-guards? And what are the instructions for slippery eyes? Companionship with the righteous, which anticipates and blocks the ears to those wishing to lead one away from the truth. 2.6.50.4 "Evil communications corrupt good manners," says the poet. But more nobly the apostle says, "Become ones who abhor what is evil; cleave to what is good"; for he who associates with the saints will be sanctified. 2.6.51.1 In every way, therefore, one must abstain from shameful hearings and words and sights, and much more must one be pure from shameful deeds, on the one hand in exhibitions and partial exposures of certain parts of the body, which one ought not, on the other hand in the inspections of the more private parts; for a temperate son did not endure to look upon the nakedness of the just man, which was shameful, but temperance covered what drunkenness had laid bare, the 2.6.51.2 conspicuous transgression of ignorance. And one must be no less pure in the utterances of sounds, to which the ears of those who have believed in Christ ought to be inaccessible. For this reason, it seems to me, the Instructor does not permit us to utter anything of unseemliness, from afar
ἀνθρωπίνου λογισμοῦ 2.5.47.3 τεκμήριον, τὸ δὲ ὠμότητος ὑπόληψιν ἐνδείκνυται. Οὔτε γὰρ ἀεὶ γελαστέον-ἄμετρον γάρ-οὔτε πρεσβυτέρων
ἤ τινων ἑτέρων ἐντροπῆς ἀξίων παρόντων, εἰ μὴ ἄρα τι αὐτοὶ εἰς τὸ διαχέαι ἡμᾶς χαριεντίσαιντο, οὔτε μὴν πρὸς τοὺς τυχόντας
γελαστέον οὐδ' ἐν παντὶ τόπῳ οὐδὲ μὴν πᾶσιν οὐδὲ ἐπὶ πᾶσιν. Μάλιστα γὰρ μειρακίοις καὶ γυναιξὶν ὄλισθος εἰς διαβολὰς ὁ γέλως
ἐστίν. 2.5.48.1 Τὸ δὲ καὶ φαίνεσθαι καταπληκτικὸν πόρρωθεν τῶν πειρώντων ἐστὶ φυγαδευτικόν· δυνατὴ γὰρ ἀποκρούσασθαι τῆς ἀσελγείας
τὰς προσβολὰς καὶ ἐκ μόνης τῆς προσόψεως ἡ σεμνότης· πάντας δέ, ὡς ἔπος εἰπεῖν, τοὺς ἀνοήτους ὁ οἶνος καί θ' ἁπαλὸν γελάσαι
καὶ ὀρχήσασθαι ἀνώγει, 2.5.48.2 εἰς μαλακίαν ἐκτρέπων τὸ ἀνδρόγυνον ἦθος. Καὶ σκοπεῖν δεῖ πῶς ἐντεῦθεν ἡ παρρησία τὴν ἀκοσμίαν
εἰς αἰσχρολογίαν αὔξει· καί τι ἔπος προέηκεν, ὅπερ τ' ἄρρητον ἄμεινον. 2.5.48.3 Μάλιστα γοῦν ἐν οἴνῳ καθορᾶσθαι τὰ ἤθη τῶν
ὑπούλων συμβέβηκεν τῆς ὑποκρίσεως ἀπογυμνούμενα διὰ τὴν ἀνελεύθερον παρρησίαν τῆς παροινίας, δι' ἣν κατακοιμίζεται μὲν ὁ λόγος
ἐν αὐτῇ τῇ ψυχῇ καρηβαρήσας τῇ μέθῃ, τὰ δὲ ἐκτράπελα ἐπεγείρεται πάθη καταδυναστεύοντα τῆς ἀσθενείας τοῦ λογισμοῦ. 2.6.t.1
Περὶ αἰσχρολογίας. Αἰσχρολογίας δὲ παντελῶς αὐτοῖς τε ἡμῖν ἀφεκτέον καὶ τοὺς χρωμένους αὐτῇ ἐπιστομιστέον καὶ ὄψει δριμυτέρᾳ
καὶ προσώπου ἀποστροφῇ καὶ τῷ ἀπομυκτηρισμῷ καλουμένῳ, πολλάκις δὲ καὶ λόγῳ τραχυτέρῳ. Τὰ γὰρ ἐξιόντα, φησίν, ἐκ τοῦ στόματος
κοινοῖ τὸν ἄνθρωπον, κοινὸν καὶ ἐθνικὸν καὶ ἀπαίδευτον καὶ ἀσελγῆ δείκνυσιν αὐτόν, οὐχὶ δὲ ἴδιον καὶ κόσμιον καὶ σώφρονα.
2.6.49.2 Πρὸς δὲ τὴν ἀκοὴν τῶν αἰσχρῶν καὶ τὴν θέαν τῶν ὁμοίως ἐχόντων ὁ θεῖος παιδαγωγὸς κατὰ τὰ αὐτὰ τοῖς παλαίουσι τῶν
παιδίων, ὡς μὴ τὰ ὦτα θραύοιτο αὐτῶν, τοὺς σώφρονας περιτίθησι λόγους καθάπερ ἀντωτίδας, ὡς μὴ δύνασθαι ἐξικνεῖσθαι εἰς θραῦσιν
τῆς ψυχῆς τὸ κροῦμα τῆς πορνείας· τοὺς δὲ ὀφθαλμοὺς κατευθύνει ἐπὶ τὴν θέαν τῶν καλῶν, ἄμεινον εἶναι λέγων τοῖς ποσὶν ἢ τοῖς
ὀφθαλ2.6.50.1 μοῖς ὀλισθαίνειν. Ταύτην ἀποκρουόμενος τὴν αἰσχρολογίαν ὁ ἀπόστολος πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν φησὶν
μὴ ἐκπορευέσθω, ἀλλ' εἴ τις ἀγαθός. Πάλιν τε αὖ· Καθὼς πρέπει ἁγίοις, μὴ ὀνομαζέσθω ἐν ὑμῖν αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία,
ἃ 2.6.50.2 οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία. Εἰ δὲ ὁ μωρὸν εἰπὼν τὸν ἀδελφὸν ἔνοχος εἰς κρίσιν, τί περὶ τοῦ μωρολογοῦντος
ἀποφανούμεθα; Ἧι καὶ περὶ τούτου γέγραπται· Ὃς ἂν λαλήσῃ λόγον ἀργόν, ἀποδώσει λόγον κυρίῳ ἐν ἡμέρᾳ κρίσεως. Αὖθίς τε ἐκ τοῦ
λόγου σου δικαιωθήσῃ φησίν, καὶ ἐκ τοῦ λόγου σου κατα2.6.50.3 δικασθήσῃ. Τίνες οὖν αἱ ἀντωτίδες αἱ σωτήριοι; Καὶ τίνες αἱ
τῶν ὀλισθηρῶν ὀφθαλμῶν παιδαγωγήσεις; Αἱ μετὰ τῶν δικαίων συναναστροφαὶ προλαμβάνουσαι καὶ προεμφράττουσαι τὰ ὦτα τοῖς ἀπάγειν
τῆς ἀληθείας βουλομένοις. 2.6.50.4 Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί, ἡ ποιητικὴ λέγει. Γενναιότερον δὲ ὁ ἀπόστολος γίνεσθε
φησὶν ἀποστυγοῦντες τὸ πονηρὸν κολλώμενοι τῷ ἀγαθῷ· ὁ γὰρ μετὰ τῶν ἁγίων ἀναστρεφόμενος ἁγιασθήσεται. 2.6.51.1 Πάντῃ οὖν ἀφεκτέον
τῶν αἰσχρῶν ἀκουσμάτων καὶ ῥημάτων καὶ θεαμάτων, πολὺ δὲ μᾶλλον ἔργων αἰσχρῶν καθαρευτέον, τοῦτο μὲν ἐν ἐπιδείξεσι καὶ παραγυμνώσεσι
μερῶν τινων τοῦ σώματος, ὧν οὐ χρή, τοῦτο δὲ ἐν ταῖς ἐπιθεωρήσεσι τῶν ἀπορρητοτέρων μερῶν· οὐδὲ γὰρ ἠνέσχετο τοῦ δικαίου τὴν
γύμνωσιν αἰσχρὰν οὖσαν ἐπιδεῖν σώφρων υἱός, ἐσκέπασε δὲ ἡ σωφροσύνη, ὃ ἐγύμνωσεν ἡ μέθη, τὸ 2.6.51.2 περίοπτον τῆς ἀγνοίας
παράπτωμα. Καθαρευτέον δὲ οὐδὲν ἧττον κἀν ταῖς προφοραῖς τῶν φωνῶν, αἷς ἄβατα εἶναι χρὴ τὰ ὦτα τῶν ἐν Χριστῷ πεπιστευκότων.
Ταύτῃ μοι δοκεῖ ὁ παιδαγωγὸς μηδὲ φθέγξασθαί τι τῶν τῆς ἀσχημοσύνης ἐφιέναι ἡμῖν, πόρρωθεν
