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I was zealous; "For according to zeal," he says, "persecuting the Church." Thus, having related all the things that seemed venerable, he added: "But whatever things were gain to me, these I have counted loss for Christ, and I count all things to be but dung, that I may win Christ." But what the blessed Paul called loss and dung, having compared them with spiritual things, these the most wise Apollinarius said would be preached by Elijah to the Jews, and would be confirmed by the Lord Christ himself. Why then, let him say, will he give the way of life according to the Law to those from the Jews, as if faith were not able to give salvation? And for what reason did he also provide this to all of us Gentiles, in order to grant them perfect salvation? But if, because faith is sufficient both to save and to procure the kingdom of heaven, he stopped the observance of the Law, for what reason will he again impose upon the Jews the Law that cannot save? For that most of its precepts provide no righteousness to those who keep them, God himself taught us through this prophet: "For I gave them," he says, "statutes that were not good, and judgments by which they could not have life in them." How then will he again impose on the Jews things that are not good and are unable to provide life, since he wishes to save them, not to destroy them? And from another perspective it is easy to see the folly of one who expects these things. For if the Jewish things are a type of ours—for he agrees to this, and does not contradict it—what is the need for the yearly sheep after the sacrifice of the unblemished lamb, who took away the sin of the world? What is the benefit of the unleavened bread after the heavenly bread, or of a typical Passover after the spiritual one? But he does not listen to the divine Apostle saying: "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. For even Christ our Passover is sacrificed for us;" nor to the Lord, teaching his own disciples, and saying: "This is my body, which is broken for you: this do in remembrance of me." And: "This is my blood which is shed for you for the remission of sins: this do in remembrance of me." And elsewhere having said to the Jews: "Your fathers ate the manna in the wilderness, and are dead," he added: "This is 81.1253 the bread of life, that a man may eat thereof, and not die." And to leave aside the other myriad things, even now in Jerusalem, there are the church of the cross, and the resurrection, and the ascension, and the church in Zion, and holy Bethlehem, and countless other places of prayer. Therefore, when the temple of the Jews is rebuilt, will these be destroyed, or will they themselves also remain, being honored? And if they remain with their former honor, will they be honored by the Jews, or will they be dishonored? If then they dishonor them, and remain in their former madness, they will receive no benefit from the preaching of the great Elijah; but if they honor them, which of the places of prayer will be greater? The one of the cross, or of the resurrection, or the one to be built? For if they consider that one greater, they will do this as not having perfect knowledge; but if they prefer these, the building of that one is superfluous; and if they assign equal honor to these and to that one, they will offer sacrifices there, but here they will partake of the sacred mysteries. And how is it possible for them to partake of the divine mysteries with those from the Gentiles who have believed, since the Law forbids mingling with the Gentiles? It remains therefore, that in the temple itself both the evangelical and the legal rites are to be fulfilled at the same time; and there must again be fighting and strife, with us living according to our own ways, and them preferring the worship according to the Law. And how is Paul truthful when he says: "Christ is our peace, who has made both one, and has broken down the middle wall of the partition, having abolished in his flesh the enmity, the law of commandments in ordinances, that he might create the two, that is, the Gentile and the Jew, into one new man, and might reconcile both in one spirit to the Father?" And again: "There is neither Jew nor

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προὐ θυμούμην· "Κατὰ ζῆλον γὰρ, φησὶ, διώκων τὴν Ἐκ κλησίαν." Οὕτως ἅπαντα τὰ δοκοῦντα σεμνὰ διηγη σάμενος, ἐπήγαγεν "Ἀλλ' ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ Χριστὸν ζημίαν, καὶ ἡγοῦμαι πάντα σκύβαλα εἶναι, ἵνα Χριστὸν κερδήσω." Ἀλλ' ὅπερ ὁ μακάριος Παῦλος ζημίαν καὶ σκύβαλα προσηγόρευσε, τοῖς πνευματικοῖς παρεξετάσας, ταῦτα ὁ σοφώτατος Ἀπολινάριος ὑπὸ μὲν Ἠλιοῦ κηρυχθήσεσθαι τοῖς Ἰουδαίοις, ὑπ' αὐτοῦ δὲ τοῦ ∆εσπότου Χριστοῦ βεβαιωθήσεσθαι ἔφη. Τί δήποτε δὲ, εἰπάτω, τοῖς ἐξ Ἰουδαίων τὴν κατὰ νόμον δώσει πολιτείαν, ὡς τῆς πίστεως οὐ δυναμένης δοῦναι τὴν σωτηρίαν; Καὶ τίνος ἕνεκεν καὶ ταύτην πᾶσιν ἡμῖν παρέσχε τοῖς ἔθνεσιν, ἵν' αὐτοῖς τελείαν παράσχῃ τὴν σωτη ρίαν; Εἰ δὲ ὡς τῆς πίστεως ἀρκούσης καὶ σῶσαι, καὶ τῶν οὐρανῶν προξενῆσαι τὴν βασιλείαν, τὴν τοῦ νόμου κατέπαυσε φυλακὴν, τίνος χάριν τὸν σῶσαι μὴ δυνάμενον νόμον πάλιν ἐπιστήσει τοῖς Ἰουδαίοις; Ὅτι γὰρ αὐτοῦ τὰ πλεῖστα οὐδεμίαν τοῖς φυλάτ τουσι δικαιοσύνην παρέχει, αὐτὸς ὁ Θεὸς διὰ τοῦδε ἡμᾶς ἐδίδαξε τοῦ προφήτου· "Ἔδωκα γὰρ, φησὶν, αὐτοῖς προστάγματα οὐ καλὰ, καὶ δικαιώματα ἐν οἷς οὐ ζήσονται ἐν αὐτοῖς." Πῶς τοίνυν τὰ οὐ καλὰ, καὶ ζωὴν παρέχειν οὐ δυνάμενα, πάλιν ἐπιθήσει τοῖς Ἰουδαίοις, σῶσαι αὐτοὺς, ἀλλ' οὐκ ἀπολέσαι βουλό μενος; Καὶ ἑτέρωθεν δὲ ῥᾴδιον συνιδεῖν τοῦ ταῦτα προσδοκῶντος τὴν ἄνοιαν. Εἰ γὰρ τὰ Ἰουδαίων τύπος τῶν ἡμετέρων· συνομολογεῖ γὰρ τοῦτο, καὶ οὐκ ἀν τιλέγει· ποῦ χρεία τοῦ ἐνιαυσιαίου προβάτου μετὰ τὴν θυσίαν τοῦ ἀμώμου ἀμνοῦ, τοῦ ἄραντος τὴν ἁμαρτίαν τοῦ κόσμου; Ποῖον δὲ τῶν ἀζύμων ὄφελος μετὰ τὸν ἐπουράνιον ἄρτον, ἢ πάσχα τυπικοῦ μετὰ τὸ πνευματικόν; Ἀλλ' οὔτε τοῦ θείου Ἀποστόλου ἀκούει λέγοντος· "Ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. Καὶ γὰρ τὸ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός·" οὔτε τοῦ Κυρίου, τοὺς ἑαυτοῦ διδάσκοντος μαθητὰς, καὶ λέ γοντος· "Τοῦτό μού ἐστι τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν." Καί· "Τοῦτό μού ἐστι τὸ αἷμα ὑπὲρ ὑμῶν ἐκχυ νόμενον εἰς ἄφεσιν ἁμαρτιῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν." Καὶ ἀλλαχοῦ δὲ εἰρηκὼς τοῖς Ἰουδαίοις· "Οἱ πατέρες ὑμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ, καὶ ἀπέθανον," ἐπήγαγεν· "Οὗτός ἐστιν 81.1253 ὁ ἄρτος τῆς ζωῆς, ἵνα τις φάγῃ ἐξ αὐτοῦ καὶ μὴ ἀποθάνῃ." Καὶ ἵνα τὰ ἄλλα καταλίπω μυρία ὄντα, ἔτι νῦν ἐν τοῖς Ἱεροσολύμοις, ἥ τε τοῦ σταυροῦ ἐκκλησία, καὶ ἡ ἀνάστασις, καὶ ἡ ἀνάληψις, καὶ ἡ ἐν τῇ Σιὼν ἐκκλησία, καὶ ἡ ἱερὰ Βηθλεὲμ, καὶ ἕτεροι δὲ εὐκτήριοι τόποι μυρίοι. Τοῦ Ἰουδαίων τοίνυν ἀνῳκοδομημένου νεὼ, λυθήσονται οὗτοι, ἢ καὶ αὐτοὶ μενοῦσι τιμώμενοι; διαμένοντες δὲ ἐπὶ τῆς προτέ ρας τιμῆς, τιμηθήσονται ὑπὸ Ἰουδαίων, ἢ ἀτιμα σθήσονται; Εἰ μὲν οὖν ἀτιμάσουσι, καὶ ἐπὶ τῆς προτέρας μενοῦσι μανίας, καὶ οὐδὲν ὄφελος ἐκ τῶν τοῦ μεγάλου Ἠλιοῦ λήψονται κηρυγμάτων· εἰ δὲ τιμήσουσι, ποῖον ἄρα τῶν εὐκτηρίων πλέον; τὸν τοῦ σταυροῦ, ἢ τῆς ἀναστάσεως, ἢ τὸν οἰκοδομηθησό μενον; Εἰ μὲν γὰρ ἐκεῖνον πλέον, ὡς οὐ τελείαν ἔχοντες γνῶσιν τοῦτο ποιήσουσιν· εἰ δὲ τούτους προτιμήσουσι, περιττὴ ἡ ἐκείνου οἰκοδομία· εἰ δὲ τὴν ἴσην ἀπονεμήσουσι τιμὴν τούτοις τε κἀκείνῳ, προσοίσουσι μὲν ἐκεῖ τὰς θυσίας, ἐνταῦθα δὲ τῶν ἱερῶν ἀπολαύσονται μυστηρίων. Καὶ πῶς οἷόν τε σὺν τοῖς ἐξ ἐθνῶν πεπιστευκόσι τῶν θείων αὐτοὺς ἀπολαύειν μυστηρίων, τοῦ νόμου τὴν πρὸς τὰ ἔθνη ἐπιμιξίαν κωλύοντος; Λείπεται τοίνυν, ἐν αὐτῷ τῷ ναῷ καὶ τὰ εὐαγγελικὰ, καὶ τὰ νομικὰ πληροῦσθαι κατὰ ταυτόν· καὶ ἀνάγκη πάλιν μάχην εἶναι καὶ ἔριν, ἡμῶν μὲν καθ' ἑαυτοὺς πολιτευομένων, ἐκεί νων δὲ τὴν κατὰ τὸν νόμον λατρείαν προαιρουμέ νων. Καὶ πῶς ἀληθεύει Παῦλος λέγων· "Χριστός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ἐν τῇ σαρκὶ αὑτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας, ἵνα τοὺς δύο κτίσῃ, τουτέστι, τὸν ἐθνι κὸν καὶ τὸν Ἰουδαϊκὸν, εἰς ἕνα καινὸν ἄνθρω πον, καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ πνεύματι πρὸς τὸν Πατέρα;" Καὶ πάλιν· "Οὐκ ἔνι Ἰουδαῖός τε καὶ