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
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. 2.12.120.6 But it is absurd for one person to live in luxury while many are poor. For how much more glorious is it to benefit many than to live in luxury? How much wiser to spend on people than on stones and gold? How much more beneficial to possess well-ordered friends than lifeless ornaments? And what fields could benefit as much as giving graciously? 2.12.121.1 It remains for us, therefore, to solve also that which is brought against us: for whom, then, are the more expensive things, if everyone chooses the simpler things? To people, I would say, if we use them without partiality and distinction. But if it is impossible for all to be temperate, then for the sake of necessary use, the things that are easy to procure must be pursued, bidding a long farewell to these 2.12.121.2 superfluous things. In general, therefore, ornaments, like childish trinkets, must be utterly rejected by those who renounce the world itself. For one must be well-ordered within and show the inner woman to be beautiful; for in the soul alone is both 2.12.121.3 beauty and ugliness revealed. Therefore, only the virtuous person is truly beautiful and good, and only the beautiful is held to be good, and virtue alone is revealed even through a beautiful body and blossoms in the flesh, showing the loveliness of temperance to be worthy of love, 2.12.121.4 when one's character shines upon the form like a light. For it happens that the beauty of each plant and animal is in the virtue of each. And the virtue of a person is justice and temperance and courage and piety. A beautiful person, therefore, is the just and temperate 2.12.121.5 and, in short, the good person, not the rich one. But now even soldiers want to be adorned with gold, not having read that line of the poet, "who went to war wearing gold like a foolish girl." 2.12.122.1 But the love of adornment, which cares least for virtue but lays claim to the body, when the love of beauty has turned aside to vainglory, must be utterly cast out. For by attaching to the body things that are not its own as if they were, it has engendered a practice of lying and a habit of deceit, showing not what is truly venerable, artless, and simple, 2.12.122.2 but what is pompous, effeminate, and luxurious. And they who obscure true beauty by overshadowing it with gold, do not know what their offense is, having placed ten thousand rich bonds upon themselves, just as they say that among the barbarians evildoers are bound with gold. 2.12.122.3 These women seem to me to have emulated these rich prisoners. For is not the golden necklace and the chains a collar? And the so-called drop-earrings serve the function of chains and among the Attics are called by this very name, chains. 2.12.122.4 Philemon in his *Synepheboi* called the unseemly adornment of women about their feet "anklets," [saying] "transparent garments and a certain golden fetter." 2.12.123.1 What then is this coveted embellishment other than you, O women, wishing to appear fettered? For if the material undid the reproach, the condition is a matter of indifference. To me, at least, they seem to willingly fall into 2.12.123.2 bonds and to boast in rich calamities. And perhaps the poet's myth says that such bonds were thrown around Aphrodite when she was committing adultery, hinting that ornaments are nothing other than a symbol of adultery; for Homer also said that those bonds were golden. And now they are not ashamed 2.12.123.3 to wear the most manifest symbols of the evil one. For as the serpent deceived Eve, so also golden adornment, using the shape of the serpent as a bait, has driven other women mad to wantonness, molding certain lampreys and snakes for elegance. At any rate, the comic poet Nicostratus says: "chains, drop-earrings, rings, bracelets, snakes, anklets, hellebore." 2.12.124.1 Indeed, most reprehensibly, all the
λόγον. ∆έδωκεν γὰρ ὁ θεὸς οἶδ' ὅτι τῆς χρήσεως ἡμῖν τὴν ἐξουσίαν, ἀλλὰ μέχρι τοῦ ἀναγκαίου, καὶ τὴν χρῆσιν κοινὴν εἶναι βεβούληται.
2.12.120.6 Ἄτοπον δὲ ἕνα τρυφᾶν πενομένων πλειόνων. Πόσῳ μὲν γὰρ εὐκλεέστερον τοῦ πολυτελῶς οἰκεῖν τὸ πολλοὺς εὐεργετεῖν;
Πόσῳ δὲ συνετώτερον τοῦ εἰς λίθους καὶ χρυσίον τὸ εἰς ἀνθρώπους ἀναλίσ κειν; Πόσῳ δὲ ὠφελιμώτερον τῶν ἀψύχων κοσμίων τὸ φίλους
κεκτῆσθαι κοσμίους; Τίνα δὲ ἂν ἀγροὶ τοσοῦτον ὅσον τὸ χαρίζεσθαι ὠφελήσειαν; 2.12.121.1 Λείπεται τοίνυν ἡμῖν κἀκεῖνο ἐπιλῦσαι
τὸ ἐπιφερόμενον· τίσιν οὖν τὰ πολυτελέστερα, ἂν αἱρῶνται πάντες τὰ εὐτελέστερα; τοῖς ἀνθρώποις, φήσαιμ' ἄν, ἐὰν χωρὶς προσπαθείας
καὶ διαφορᾶς χρώμεθα αὐτοῖς. Εἰ δὲ ἀμήχανον πάντας σωφρονεῖν, ἀλλὰ καὶ διὰ τὴν τῶν ἀναγκαίων χρείαν τὰ εὐπόριστα μεταδιωκτέον
μακρὰ τοῖς 2.12.121.2 περιττοῖς τούτοις χαίρειν φράσασιν. Καθόλου μὲν οὖν τὰ κόσμια ὥσπερ κοροκόσμια ἀποσκορακιστέον ὅλον
καὶ αὐτὸν παραιτουμέναις τὸν κόσμον. Χρὴ γὰρ εἶναι κοσμίας ἔνδοθεν καὶ τὴν ἔσω γυναῖκα δεικνύναι καλήν· ἐν μόνῃ γὰρ τῇ ψυχῇ
καταφαίνεται καὶ 2.12.121.3 τὸ κάλλος καὶ τὸ αἶσχος. ∆ιὸ καὶ μόνος ὁ σπουδαῖος καλὸς κἀγαθὸς ὄντως ἐστίν, καὶ μόνον τὸ καλὸν
ἀγαθὸν δογματίζεται, ἡ δὲ ἀρετὴ μόνη καὶ διὰ καλοῦ τοῦ σώματος καταφαίνεται καὶ ἐπανθεῖ τῇ σαρκί, τὸ ὡραῖον τῆς σωφροσύνης
ἀξιέραστον δει2.12.121.4 κνύουσα, ὅταν οἱονεὶ φέγγος ἐπιλάμπῃ τῇ μορφῇ τὸ ἦθος. Τὸ γὰρ ἑκάστου καὶ φυτοῦ καὶ ζῴου κάλλος ἐν
τῇ ἑκάστου ἀρετῇ εἶναι συμβέβηκεν. Ἀνθρώπου δὲ ἀρετὴ δικαιοσύνη καὶ σωφροσύνη καὶ ἀνδρεία καὶ εὐσέβεια. Καλὸς ἄρα ἄνθρωπος
ὁ δίκαιος καὶ σώφρων 2.12.121.5 καὶ συλλήβδην ὁ ἀγαθός, οὐχ ὁ πλούσιος. Ἤδη δὲ καὶ οἱ στρατιῶται χρυσίῳ κεκοσμῆσθαι βούλονται,
οὐδὲ ἐκεῖνο ἀνεγνωκότες τὸ ποιητικόν, ὃς καὶ χρυσὸν ἔχων πόλεμον κίεν ἠύτε κούρη νηπίη. 2.12.122.1 Ἀλλὰ γὰρ τὴν μὲν φιλοκοσμίαν
ἥκιστα ἀρετῆς ἐπιμελουμένην, σώματος δὲ ἀντιποιουμένην, ἐκτραπέντος τοῦ φιλοκάλου περὶ τὴν κενοδοξίαν, ἄρδην ἐκβλητέον. Τὰ
γὰρ μὴ οἰκεῖα τῷ σώματι ὡς οἰκεῖα προσάπτουσα μελέτην τοῦ ψεύδεσθαι καὶ ἔθος ἀπάτης ἐνεγέννησεν, οὔτι τὸ σεμνὸν καὶ ἄπλαστον
καὶ νήπιον ὡς ἀληθῶς, 2.12.122.2 τὸ σοβαρὸν δὲ καὶ θρυπτικὸν καὶ ἁβροδίαιτον φαίνουσα. Αἳ δὲ ἀμαυροῦσι τὸ κάλλος τὸ ἀληθινὸν
ἐπισκιάζουσαι χρυσίῳ, καὶ οὐκ ἴσασι τὸ πλημμέλημα οἷόν ἐστι, δεσμὰ ἑαυταῖς περιθεῖσαι πλούσια μυρία, καθάπερ καὶ παρὰ τοῖς
βαρβάροις φασὶν δεδέσθαι τοὺς κακούργους χρυσίῳ. 2.12.122.3 Τούτους ἐζηλωκέναι δοκοῦσί μοι αἱ γυναῖκες τοὺς δεσμώτας τοὺς
πλουσίους. Ἦ γὰρ οὐχὶ κλοιὸς τὸ χρυσοῦν ἐστι περιδέραιον καὶ οἱ στρεπτοί; οἵ τε καθετῆρες καλούμενοι ἁλύσεων ἐπέχοντες τρόπον
καὶ παρὰ τοῖς Ἀττικοῖς αὐτῷ τούτῳ τῷ ὀνόματι ἁλύσεις κέκλην2.12.122.4 ται. Πέδας δὲ περισφυρίους τὴν περὶ τοὺς πόδας ἀκοσμίαν
τῶν γυναικῶν φιλήμων ἐν Συνεφήβῳ προσεῖπεν, ἱμάτια διαφαίνοντα καὶ πέδην τινὰ χρυσῆν. 2.12.123.1 Τί οὖν ἔτι ὁ καλλωπισμὸς
ὁ ζηλωτὸς ἢ ἐθέλειν ὑμᾶς, ὦ γυναῖκες, σφᾶς αὐτὰς φαίνεσθαι πεπεδημένας; εἰ γὰρ ἡ ὕλη τὸ ὄνειδος ὑπεκλύει, τὸ πάθος ἀδιάφορον.
Ἐμοὶ γοῦν δοκοῦσιν ἑκουσίως περι2.12.123.2 πίπτουσαι δεσμοῖς αὐχεῖν ἐπὶ συμφοραῖς πλουσίαις. Ἴσως δὲ καὶ ὁ ποιητικὸς μῦθος
τοιούτους δεσμοὺς μοιχευομένῃ τῇ Ἀφροδίτῃ περιβεβλῆσθαι λέγει, οὐδὲν ἀλλ' ἢ μοιχείας σύμβολον αἰνιττόμενος τὰ κόσμια· χρυσοῦς
γὰρ εἶπεν κἀκείνους Ὅμηρος τοὺς δεσμούς. Ἤδη δὲ τὰ φανερώτατα τοῦ πονηροῦ σύμβολα οὐκ αἰσχύ2.12.123.3 νονται περικείμεναι.
ὡς γὰρ τὴν Εὔαν ὁ ὄφις ἠπάτησεν, οὕτω δὲ καὶ τὰς ἄλλας γυναῖκας ὁ κόσμος ὁ χρυσοῦς δελέατι προσχρώμενος τοῦ ὄφεως τῷ σχήματι
ἐξέμηνεν εἰς ὕβρεις, σμυραίνας τινὰς καὶ ὄφεις ἀποπλαττομένας εἰς εὐπρέπειαν. Λέγει γοῦν ὁ κωμικὸς Νικόστρατος· ἁλύσεις, καθετῆρας,
δακτυλίους, βουβάλια, ὄφεις, περισκελίδας, ἐλλέβορον. 2.12.124.1 Πάνυ γοῦν ἐπιψόγως πάντα τὸν
