CHAPTER 28
AND FORGIVE US OUR DEBTS AS WE ALSO HAVE FORGIVEN OUR DEBTORS

28. 1 <{ Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν }, >

And forgive us our Debts as we also have forgiven our Debtors, or as Luke has it, And forgive us our Sins, for we also ourselves forgive everyone in Debt to us. Concerning debts the Apostle also says: Pay your debts to all—to whom you owe tribute, tribute, to whom fear, fear, to whom taxes, taxes, to whom honor, honor: owe no man anything save mutual love.

ἢ ὡς ὁ Λουκᾶς· <{ καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφήκαμεν παντὶ ὀφείλοντι ἡμῖν }.>. περὶ τῶν { ὀφειλημάτων } καὶ ὁ ἀπόστολος λέγει· < ἀπόδοτε πᾶσι τὰς ὀφειλὰς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸν φόβον τὸν φόβον, τῷ τὸ τέλος τὸ τέλος, τῷ τὴν τιμὴν τὴν τιμήν· μηδενὶ μηδὲν { ὀφείλετε } εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν.>.

We owe therefore in having certain duties not only in giving but also in kind speech and corresponding actions, and indeed we owe a certain disposition towards one another. Owing these things, we either pay them through discharging the commands of the divine law, or failing to pay them, in contempt of the salutary word, we remain in debt.

{ ὀφείλομεν } τοιγαροῦν ἔχοντές τινα καθήκοντα οὐ μόνον ἐν τῇ δόσει ἀλλὰ καὶ λόγῳ προσηνεῖ καὶ τοῖσδέ τισι τοῖς ἔργοις, ἀλλὰ καὶ διάθεσίν τινα τοιάνδε { ὀφείλομεν } ἔχειν πρὸς αὐτούς.

 ταῦτα δὴ { ὀφείλοντεσ } ἤτοι ἀποδίδομεν διὰ τοῦ ἐπιτελεῖν τὰ προστασσόμενα ὑπὸ τοῦ θείου νόμου, ἢ τῷ καταφρονεῖν τοῦ ὑγιοῦς λόγου μὴ ἀποδιδόντες μένομεν ἐν τῷ { ὀφείλειν }.

The like reflection applies to debts toward brothers, to those who in the religious sense have been born again with us in Christ, as well as to those who have a common mother or father with us.

28.2 τὸ παραπλήσιον δὲ νοητέον ἐν τοῖς πρὸς τοὺς ἀδελφοὺς { ὀφειλήμασι }, τούς τε κατὰ τὸν τῆς θεοσεβείας λόγον ἐν Χριστῷ ἡμῖν συναναγεγεννημένους καὶ τοὺς ὁμομητρίους ἢ ὁμοπατρίους ἡμῖν.

We also have a certain debt toward fellow citizens, and another toward all men in common, in particular toward guests and toward men at the age of fatherhood, and another toward such as it is right that we should honor as sons or as brothers. He, therefore, who does not do what is a debt to be discharged to brothers remains a debtor for what he has not done. So, too, should we fail in what falls, at the prompting of the charitable spirit of wisdom, to human beings also at our hands, our indebtedness becomes the greater. Indeed, we also have debt in personal concerns—to use the body in a certain way, so as not to wear out the flesh of the body through love of pleasure, and on the other hand to treat the soul with a certain care, and to take forethought for the keenness of the mind, and for our speech that it be without sting and helpful and not trifling. Whenever we fail to perform what we owe, even to ourselves, the heavier does our debt become.

ἔστι τις καὶ πρὸς πολίτας ὀφειλὴ καὶ ἄλλη κοινὴ πρὸς πάντας ἀνθρώπους, ἰδίᾳ μὲν ξένους ἰδίᾳ δὲ καὶ ἡλικίαν πατέρων ἔχοντας, καὶ ἄλλη πρός τινας, οὓς εὔλογον ὡς υἱοὺς ἢ ὡς ἀδελφοὺς τιμᾶν.

 ὁ οὖν τὰ { ὀφειλόμενα } ἀδελφοῖς ἐπιτελεῖσθαι μὴ ποιῶν μένει { ὀφειλέτησ } ὧν μὴ πεποίηκεν.

 οὕτως δὲ, εἰ καὶ ἀνθρώποις ἀπὸ τοῦ φιλανθρώπου τῆς σοφίας πνεύματος ἐπιβαλλόντων τινῶν ἀφ' ἡμῶν ἐλλείποιμεν, πλείων γίνεται ἡ ὀφειλή. ἀλλὰ καὶ ἐν τοῖς εἰς ἡμᾶς αὐτοὺς { ὀφείλομεν } τῷ μὲν σώματι οὑτωσὶ χρῆσθαι, οὐχὶ εἰς τὸ κατατρίβειν σάρκας σώματος διὰ τῆς φιληδονίας· { ὀφείλομεν } δὲ καὶ τῇ ψυχῇ τήνδε τὴν ἐπιμέλειαν προσάγειν καὶ τοῦ νοῦ τῆς ὀξύτητος πρόνοιαν ποιεῖσθαι τοῦ τε λόγου, ἵν' ἄκεντρος καὶ ὠφέλιμος ᾖ καὶ μηδαμῶς ἀργός. ἐπὰν δὴ καὶ τὰ εἰς ἡμᾶς ὑφ' ἡμῶν αὐτῶν { ὀφειλόμενα } μὴ πράττωμεν, βαρύτερον ἡμῖν τὸ ὄφλημα γίνεται.

Besides all these, being above all a creation and formation of God, we owe it to preserve a certain disposition towards Him with love that is from a whole heart and from a whole strength and from a whole mind, and if we fail to achieve this we remain God’s debtors, sinning against the Lord.

28.3 καὶ ἐπὶ τούτοις πᾶσι τὸ ὑπὲρ πάντα < ποίημα > καὶ πλάσμα ὄντες τοῦ θεοῦ { ὀφείλομέν } τινα διάθεσιν σῴζειν πρὸς αὐτὸν καὶ ἀγάπην τὴν < ἐξ ὅλης καρδίας > < καὶ ἐξ ὅλης ἰσχύος > < καὶ ἐξ ὅλης διανοίας > · ἅτινα ἐὰν μὴ κατορθώσωμεν, { ὀφειλέται } μένομεν θεοῦ, ἁμαρτάνοντες εἰς κύριον.

And who in that case shall pray for us? For if a man sinning sin against a man, then shall they pray for him: but if he sin against the Lord, who shall pray for him? as Eli says in the first book of Kings.

καὶ τίς ἐπὶ τούτοις εὔξεται περὶ ἡμῶν; < ἐὰν > γὰρ < ἁμαρτάνων ἁμάρτῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξονται περὶ αὐτοῦ· ἐὰν <δὲ> εἰς κύριον ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ; > ὥς φησιν ἐν τῇ πρώτῃ τῶν Βασιλειῶν ὁἨλεί.

Moreover, we are debtors to Christ who bought us with His own blood, just as every house slave is also debtor to his purchaser for the sum of money given for him. We have also a certain indebtedness to the Holy Spirit: we are paying it when we do not grieve Him in whom we were sealed unto a day of redemption, and when, without grieving Him, we bear the fruits demanded of us, He being present with us and quickening our soul.

ἀλλὰ καὶ Χριστοῦ ὠνησαμένου ἡμᾶς τῷ ἰδίῳ αἵματι { ὀφειλέται } ἐσμὲν, ὥσπερ καὶ πᾶς οἰκέτης τοῦ ὠνησαμένου ἐστὶν { ὀφειλέτησ } τοῦ τοσοῦδε δοθέντος ὑπὲρ αὐτοῦ χρήματος. ἔστι τις ἡμῖν καὶ πρὸς < τὸ ἅγιον πνεῦμα > ὀφειλὴ, ἀποδιδομένη, ὅτε οὐ λυποῦμεν αὐτὸ, < ἐν ᾧ > ἐσφραγίσθημεν < εἰς ἡμέραν ἀπολυτρώσεως, > καὶ μὴ λυποῦντες αὐτὸ φέρομεν τοὺς καρποὺς, οὓς ἀπαιτούμεθα, συνόντος αὐτοῦ ἡμῖν καὶ ζῳοποιοῦντος ἡμῶν τὴν ψυχήν.

And even though we do not know precisely which is our individual angel that looks upon the face of the Father in heaven, it is at least manifest to each of us upon reflection that we are debtors to him also for certain things. And inasmuch as we are in a world theater both of angels and of men, one must know that as the performer in a theater owes it to say or do certain things in sight of the spectators, and if he fails to perform this is punished as having insulted the whole theater, so we, too, owe to the whole world, to all the angels and the race of men alike, those things which, if we have the will, we shall learn of wisdom.

εἰ καὶ μὴ ἴσμεν δὲ ἐπιμελῶς, τίς ὁ ἑκάστου ἡμῶν ἄγγελος βλέπων < τοῦ ἐν οὐρανοῖς > < πατρὸς > < τὸ πρόσωπον, > ἀλλὰ φανερόν γε ἐπισκοπήσαντι ἑκάστῳ ἡμῶν γίνεται ὅτι κἀκείνῳ { ὀφειλέται } τινῶν ἐσμεν. εἰ δὲ καὶ ἐν θεάτρῳ ἐσμὲν κόσμου καὶ ἀγγέλων καὶ ἀνθρώπων, ἰστέον ὅτι, ὥσπερ ὁ ἐν θεάτρῳ { ὀφειλέτησ } ἐστὶ τοῦ τάδε τινὰ εἰπεῖν ἢ ποιῆσαι ἐν ὄψει τῶν θεατῶν, ἅπερ μὴ πράξας τις ὡς τὸ πᾶν ὑβρίσας θέατρον κολάζεται· οὕτως καὶ ἡμεῖς < τῷ > ὅλῳ < κόσμῳ > < καὶ > τοῖς πᾶσιν < ἀγγέλοις > τῷ τε τῶν ἀνθρώπων γένει { ὀφείλομεν } ταῦτα, ἃ βουληθέντες ἀπὸ τῆς σοφίας μαθησόμεθα.

Apart from those more general debts, there is a certain indebtedness to a widow who is being provided for by the church, a second to a deacon, another to an elder, while that to a bishop is heaviest of all—being demanded by the Savior of the whole church and avenged if not paid

28.4 χωρὶς δὲ τούτων καθολικωτέρων ὄντων ἔστι τις χήρας προνοουμένης ὑπὸ τῆς ἐκκλησίας ὀφειλὴ καὶ ἑτέρα διακόνου καὶ ἄλλη πρεσβυτέρου, καὶ ἐπισκόπου δὲ ὀφειλὴ βαρυτάτη ἐστὶν, ἀπαιτουμένη ὑπὸ τοῦ τῆς ὅλης ἐκκλησίας σωτῆρος καὶ ἐκδικουμένη, εἰ μὴ ἀποδιδοῖτο.

. As already said, the Apostle mentions a certain common debt between husband and wife, when he says: Let the husband pay his indebtedness to the wife and wife likewise to the husband, and continues Deprive not one another.

ἤδη δὲ ὁ ἀπόστολος ὀφειλήν τινα κοινὴν ὠνόμασεν ἀνδρὸς καὶ γυναικὸς λέγων· < τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως καὶ ἡ γυνὴ τῷ ἀνδρί > · καὶ ἐπιφέρει· < μὴ ἀποστερεῖτε ἀλλήλους.>.

But what need is there, when readers of this writing select their own examples from the record, for me to speak of all the things we owe which we either fail to pay and so come to be restrained or else pay and come to be free? Suffice it to say that it is impossible while in this life to be without debt at any hour of night or day.

καὶ τί με δεῖ λέγειν, παρὸν τὰ ἑαυτῶν ἀναλέγεσθαι ἐκ τῶν εἰρημένων τοὺς ἐντυγχάνοντας τῇδε τῇ γραφῇ, ὅσα { ὀφείλοντεσ } ἤτοι μὴ ἀποδιδόντες κατασχεθησόμεθα ἢ ἀποδιδόντες ἐλευθερωθησόμεθα; πλὴν οὐκ ἔστιν ἐν τῷ βίῳ ὄντα πάσης ὥρας νυκτὸς καὶ ἡμέρας μὴ { ὀφείλειν }.

In owing, a man either pays or else withholds the indebtedness. He may either pay or withhold in this life. Some indeed owe no man anything; others pay off most and owe little; others pay little and owe more; and a man may conceivably pay nothing and owe everything.And besides, he who pays all so as to owe nothing may at sometimes effect his object if he prays for forgiveness for previous indebtedness, inasmuch as such forgiveness may reasonably be thought obtainable by one who has for sometime made it his ambition to reach the position of having no obligation unpaid and thus owing nothing. Our very activities in transgression leave their impression within our mind and become the indictment against us on which we shall be brought to trial when, as it were, the books that have been indicted by us all shall be brought forth, in the time when we shall all stand before the judgment seat of Christ that each may receive what he has earned through the body according to his conduct whether good or bad.

28.5 ἀλλ' ἐν τῷ { ὀφείλειν } ἤτοι ἀποδίδωσί τις ἢ ἀποστερεῖ τὴν ὀφειλήν· καὶ δυνατόν γε ἐν τῷ βίῳ ἀποδιδόναι, δυνατὸν δὲ καὶ ἀποστερεῖν. καὶ τινὲς μὲν οὐδενὶ { ὀφείλουσιν } οὐδέν· τινὲς δὲ τὰ πλεῖστα ἀποτιννύντες <ὀλίγα { ὀφείλουσι }, τινὲς δὲ> ὀλίγα ἀποδιδόντες τὰ πλείονα { ὀφείλουσι }· καὶ τάχα ἔστιν ὁ μηδὲν ἀποδιδοὺς ἀλλὰ πάντα { ὀφείλων }. καὶ ὁ ἀποδιδοὺς μέντοι γε πάντα, ὥστε μηδὲν { ὀφείλειν }, χρόνῳ ποτὲ τοῦτο κατορθοῖ, δεόμενος ἀφέσεως περὶ τῶν προτέρων ὀφειλῶν· ἧστινος ἀφέσεως εὐλόγως δύναται τυχεῖν ὁ φιλοτιμησάμενος ἀπό τινος χρόνου τοιοῦτος γενέσθαι, ὥστε μηδὲν { ὀφείλειν } τῶν ἐπιβαλλόντων ὡς οὐκ ἀποδιδομένων. αὗται δὲ αἱ παράνομοι ἐνέργειαι, ἐν τῷ ἡγεμονικῷ τυπούμεναι, < τὸ καθ' ἡμῶν > γίνονται < χειρόγραφον, > ἀφ' οὗ δικασθησόμεθα, δίκην βίβλων τῶν ὑπὸ πάντων, ἵν' οὕτως εἴπω, κεχειρογραφημένων προαχθησομένων, ὅτε < πάντες παραστησόμεθα τῷ βήματι > < τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον.>.

It is also in reference to such indebtedness that it is said in the Proverbs: Give not yourself in certainty to your shame, for if the man shall not have ability to pay, they shall take your bed that is under you. But if we owe to so many, it is certain that men owe to us also.

κατὰ ταύτας τὰς ὀφειλὰς καὶ τὸ ἐν ταῖς Παροιμίαις λέγεται· < μὴ δίδου σεαυτὸν εἰς ἐγγύην ὁ αἰσχυνόμενος πρόσωπον· εἰ γὰρ οὐχ ἕξει πόθεν ἀποδώσει, λήψονται τὸ σὸν στρῶμα τὸ ὑπὸ τὰς πλευράς σου.>.

Some owe to us as to human beings, others as to fellow citizens, others as to fathers, some as to sons, yet others as wives to husbands or as friends to friends. Whenever, accordingly, any of our very numerous debtors have behaved too remiss in the matter of payment of there dues to us, our more charitable course will be to bear them no grudge and to remember our own indebtedness and how often we have failed to discharge them not only towards men but also towards God himself.

28. 6 εἰ δὲ τοσούτοις { ὀφείλομεν }, πάντως καὶ ἡμῖν τινες { ὀφείλουσιν }· οἱ μὲν γὰρ { ὀφείλουσιν } ἡμῖν ὡς ἀνθρώποις οἱ δὲ ὡς πολίταις, ἄλλοι δὲ ὡς πατράσι καί τινες ὡς υἱοῖς, καὶ μετὰ τούτους ὡς ἀνδράσι γυναῖκες ἢ ὡς φίλοις φίλοι.  ἐπὰν οὖν ἀπὸ τῶν πλείστων ἡμῖν { ὀφειλετῶν } ἀσθενέστερόν τινες περὶ τὴν ἀπόδοσιν τῶν πρὸς ἡμᾶς καθηκόντων ἀναστραφῶσι, φιλανθρωπότερον ποιήσομεν ἀμνησικάκως ἐνεχθέντες πρὸς αὐτοὺς καὶ ἰδίων μεμνημένοι ὀφειλῶν, ὅσας πολλάκις παραλελοίπαμεν οὐ μόνον πρὸς ἀνθρώπους ἀλλὰ καὶ πρὸς αὐτὸν τὸν θεόν.

Remembering what as debtors we have not paid but withheld during the time which it was our duty to have done this or that for our neighbor had run by, we shall be gentler toward those who have fallen in debt to us in turn and have not paid their indebtedness, especially if we do not forget our transgressions against the Divine and the unrighteousness we have spoken against the Height either in ignorance of the truth or else in displeasure at the misfortunes that have befallen us.

μεμνημένοι γὰρ ὧν { ὀφειλέται } ὄντες οὐκ ἀποδεδώκαμεν ἀλλὰ ἀπεστερήσαμεν παραδραμόντος τοῦ χρόνου, ἐν ᾧ ἐχρῆν ἡμᾶς τάδε τινὰ πρὸς τὸν πλησίον πεποιηκέναι, πρᾳότεροι ἐσόμεθα πρὸς τοὺς καὶ ἡμῖν ὀφλήσαντας καὶ μὴ ἀποδεδωκότας τὴν ὀφειλήν· καὶ μάλιστα ἐὰν μὴ ἐπιλανθανώμεθα τῶν εἰς τὸ θεῖον ἡμῖν παρανενομημένων καὶ τῆς < εἰς τὸ ὕψος > ἀδικίας ἡμῖν λελαλημένης ἤτοι κατὰ ἄγνοιαν τῆς ἀληθείας ἢ κατὰ δυσαρέστησιν τὴν πρὸς τὰ συμβάντα ἡμῖν περιστατικά.

But if we refuse to become gentler towards those who have fallen in debt to us, our experience will be that of him who did not remit the hundred shillings to his fellow servant and of whom, according to the parable set down in the gospel, though already pardoned, the master exacts in severity what had already been remitted, saying to him: Wicked servant and slothful, was it not right for you to pity your fellow servant as I also pitied you? Cast him into prison until he pay all that is owed. And the Lord continues: So shall the heavenly Father do to you also if you forgive not each his brother from your hearts.

28.7 εἰ δὲ μὴ βουλόμεθα πρᾳότεροι γίνεσθαι πρὸς τοὺς ἡμῖν ὀφλήσαντας, πεισόμεθα τὰ τοῦ τὰ < ἑκατὸν δηνάρια > τῷ ὁμοδούλῳ μὴ συγχωρήσαντος, ὅντινα προσυγχωρηθέντα κατὰ τὴν κειμένην ἐν τῷ εὐαγγελίῳ παραβολὴν ἐνειλήσας ἐκπράσσει ὁ δεσπότης τὰ προσυγκεχωρημένα, λέγων αὐτῷ· < πονηρὲ δοῦλε καὶ ὀκνηρὲ, > < οὐκ ἔδει ἐλεῆσαί σε τὸν σύνδουλόν σου, ὡς κἀγώ σε ἠλέησα; > βάλετε αὐτὸν < εἰς > τὴν < φυλακὴν, > < ἕως ἀποδῷ πᾶν τὸ { ὀφειλόμενον }.>. ἐπιφέρει δὲ τούτοις ὁ κύριος· < οὕτως καὶ ὑμῖν ὁ πατὴρ ὁ οὐράνιος ποιήσει, ἐὰν μὴ { ἀφῆτε } ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν.>.

It is however on profession of penitence that we are to forgive those who have sinned against us, even though our debtor often does so; for He says: If your brother sin against you seven times a day and seven times turn and say, “I repent,.” you shall forgive him. It is not we who are harsh towards the impenitent, but they who are wicked to themselves, for he that spurns instruction hates himself. Yet even in such cases we should seek in every way that healing arise within him who is so completely perverted as not even to be conscious of his own ills but to be drunken with a drunkenness more fatal than from wine, from the darkening of evil.

λέγουσι μέντοι γε μετανοεῖν τοῖς εἰς ἡμᾶς ἡμαρτηκόσιν { ἀφετέον }, κἂν πολλάκις τοῦτο ὁ { ὀφειλέτησ } ἡμῶν ποιῇ < ἐὰν > γὰρ < ἑπτάκις τῆς ἡμέρας ἁμάρτῃ, > φησὶν, < εἰς σὲ > < ὁ ἀδελφός σου > < καὶ ἑπτάκις ἐπιστρέψῃ λέγων· μετανοῶ, { ἀφήσεισ } αὐτῷ.>. οὐχ ἡμεῖς δὲ χαλεποὶ πρὸς τοὺς μὴ μετανοοῦντας, ἀλλ' ἑαυτοῖς οἱ τοιοῦτοί εἰσι πονηροί· < ὁ > γὰρ < ἀπωθούμενος παιδείαν μισεῖ ἑαυτόν > · πλὴν καὶ ἐπὶ τῶν τοιούτων τὴν θεραπείαν παντὶ τρόπῳ ζητητέον ἐγγενέσθαι τῷ τὰ πάντα διαστραφέντι, ὡς μηδὲ συναισθέσθαι τῶν ἰδίων κακῶν μεθύειν δὲ μέθην ὀλεθριωτέραν τῆς < ἀπὸ οἴνου, > τὴν ἀπὸ τοῦ σκοτισμοῦ τῆς κακίας.

When Luke says Forgive us our Sins he means the same as Matthew, since sins are constituted when we owe and do not pay, though he does not appear to lend support to him who would forgive only penitent debtors when he says that it is enacted by the Savior that we ought in prayer to add: for we ourselves also forgive everyone in debt to us. And it would seem that we have all authority to forgive the sins that have been committed against us as is clear from both clauses: as we also have forgiven our debtors; and for we ourselves also forgive everyone in debt to us. But it is when a man is inspired by Jesus as were the apostles, when he can be known from his fruits to have received the Spirit that is Holy and to have become spiritual through being led by the Spirit after the manner of a Son of God unto every reasonable duty, that he forgives whatsoever God has forgiven and holds those sins that are irremediable, and as the prophets served God in speaking not their own message but that of the divine Will, so he too serves the God who alone has authority to forgive.

28.8 ὁ δὲ Λουκᾶς εἰπών· <{ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν }>  ?ἐπεὶ τὰ ἁμαρτήματα { ὀφειλόντων ἡμῶν } καὶ μὴ ἀποδιδόντων συν ίσταται  τὸ αὐτὸ λέγει τῷ Ματθαίῳ, ὅστις οὐκ ἔοικε χώραν διδόναι τῷ βουλομένῳ μετανοοῦσιν { ἀφιέναι } τοῖς { ὀφείλουσι } μόνον, λέγων ὑπὸ τοῦ σωτῆρος νενομοθετῆσθαι τὸ ἡμᾶς δεῖν ἐν τῇ εὐχῇ προστιθέναι· <{ καὶ γὰρ αὐτοὶ ἀφίεμεν παντὶ ὀφείλοντι ἡμῖν }.>.

 πάντες μέντοι γε ἐξουσίαν <ἔχομεν> { ἀφιέναι } τὰ εἰς ἡμᾶς ἡμαρτημένα· ὅπερ δῆλόν ἐστιν ἔκ τε τοῦ <{ ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν }>  καὶ ἐκ τοῦ <{ καὶ γὰρ αὐτοὶ ἀφίεμεν παντὶ ὀφείλοντι ἡμῖν }.>. ὁ δὲ ἐμπνευσθεὶς ὑπὸ τοῦἸησοῦ ὡς οἱ ἀπόστολοι καὶ < ἀπὸ τῶν καρπῶν > γινώσκεσθαι δυνάμενος, ὡς χωρήσας τὸ πνεῦμα τὸ ἅγιον καὶ γενόμενος πνευματικὸς τῷ ὑπὸ τοῦ πνεύματος ἄγεσθαι τρόπον υἱοῦ θεοῦ ἐφ' ἕκαστον τῶν κατὰ λόγον πρακτέων, { ἀφίησιν } ἃ ἐὰν { ἀφῇ ὁ θεὸσ } καὶ κρατεῖ τὰ ἀνίατα τῶν ἁμαρτημάτων, ὑπηρετῶν ὥσπερ οἱ προφῆται ἐν τῷ λέγειν οὐ τὰ ἴδια ἀλλὰ τὰ τοῦ θείου βουλήματος τῷ θεῷ οὕτω καὶ αὐτὸς τῷ μόνῳ ἐξουσίαν ἔχοντι { ἀφιέναι } θεῷ.

In the Gospel according to John the language referring to the forgiveness exercised by the apostles runs thus: Receive the Holy Spirit: whosoever’s sins you forgive, they are forgiven unto them: whosoever’s you hold, they are held. Anyone taking these words without discrimination might blame the apostles for not forgiving all men in order that all might be forgiven but holding the sins of some so that they are held with God also on their account.

28.9 ἔχουσι δὲ ἐν τῷ κατὰἸωάννην εὐαγγελίῳ αἱ περὶ τῆς τῶν ἀποστόλων γινομένης ἀφέσεως φωναὶ οὕτως· < λάβετε πνεῦμα ἅγιον· ἄν τινων { ἀφῆτε τὰς ἁμαρτίας, ἀφίενται } αὐτοῖς· ἄν τινων κρατῆτε, κεκράτηνται.>. εἰ δέ τις ἀβασανίστως ἐκλαμβάνει ταῦτα, ἐγκαλέσαι τις ἂν τοῖς ἀποστόλοις μὴ πᾶσιν { ἀφιεῖσιν }, ἵνα πᾶσιν { ἀφεθῇ }, ἀλλά < τινων > <{ τὰς ἁμαρτίασ }>  κρατοῦσιν, ὡς δι' αὐτοὺς καὶ παρὰ θεῷ κρατεῖσθαι αὐτάς.

It is helpful to take an example from the Law with a view to understand God’s forgiveness of sins through men. Legal priests are prohibited from offering sacrifice for certain sins in order that the persons for whom the sacrifices are made may have their misdeeds forgiven; and though the priest has authority to make offerings for certain involuntary or willful misdeeds, he of course does not presume to offer a sacrifice for sin in cases of adultery or willful murder or any other more serious offence.

χρήσιμον δὲ παράδειγμα ἀπὸ τοῦ νόμου λαβεῖν πρὸς τὸ νοηθῆναι τὴν δι' ἀνθρώπων ἄφεσιν ὑπὸ θεοῦ γινομένην ἀνθρώποις ἁμαρτημάτων. οἱ κατὰ νόμον ἱερεῖς κωλύονται περί τινων προσφέρειν ἁμαρτημάτων θυσίαν, ἵνα { ἀφεθῇ } τοῖς, περὶ ὧν αἱ θυσίαι, τὰ πλημμελήματα. αὶ οὐ δή που τὴν περί τινων ἐξουσίαν ὁ ἱερεὺς ἀκουσίων ἢ πλημμελημάτων ἀναφορὰν ἔχων ἤδη καὶ περὶ μοιχείας ἢ ἑκουσίου φόνου ἤ τινος ἄλλου χαλεπωτέρου πταίσματος προσφέρει < ὁλοκαύτωμα καὶ περὶ ἁμαρτίας.>.

So, too, the apostles, and those who have become like apostles, being priests according to the Great High Priest and having received knowledge of the service of God, know under the Spirit’s teaching for which sins, and when, and how they ought to offer sacrifices, and recognize for which they ought not to do so. Thus Eli the priest, knowing that his sons Hophni and Phineahas are sinners, with a sense of his inability to cooperate with them for forgiveness of sins, confesses his despair of such a result in his words:

οὕτω τοιγαροῦν καὶ οἱ ἀπόστολοι καὶ οἱ τοῖς ἀποστόλοις ὡμοιωμένοι, ἱερεῖς ὄντες κατὰ τὸν < μέγαν > < ἀρχιερέα, > ἐπιστήμην λαβόντες τῆς τοῦ θεοῦ θεραπείας, ἴσασιν, ὑπὸ τοῦ πνεύματος διδασκόμενοι, περὶ ὧν χρὴ ἀναφέρειν θυσίας ἁμαρτημάτων καὶ πότε καὶ τίνα τρόπον, καὶ γινώσκουσι, περὶ ὧν οὐ χρὴ τοῦτο ποιεῖν. ὁ γοῦν ἱερεὺςἨλεὶ ἁμαρτάνοντας ἐπιστάμενος τοὺς υἱοὺςὈφνεὶ καὶ Φινεὲς, ὡς μηδὲν δυνάμενος εἰς ἄφεσιν ἁμαρτημάτων αὐτοῖς συνεργῆσαι, καὶ τὸ ἀπογινώσκειν τοῦτ' ἔσεσθαι ὁμολογεῖ δι' ὧν φησιν·

If a man sins against a man, then shall they pray for him, but if he sin against the Lord, who shall pray for him?

< ἐὰν ἁμαρτάνων ἁμάρτῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξονται περὶ αὐτοῦ· ἐὰν δὲ εἰς κύριον ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ; >

I know not how it is, but there are some who have taken upon themselves what is beyond priestly dignity, perhaps through utter lack of accurate priestly knowledge, and are proud of their ability to pardon even acts of idolatry and to forgive acts of adultery and fornication, claiming that even sin unto death is absolved through their prayer for those who have dared to commit such.

28.10 οὐκ οἶδ' ὅπως ἑαυτοῖς τινες ἐπιτρέψαντες τὰ ὑπὲρ τὴν ἱερατικὴν ἀξίαν, τάχα μηδὲ ἀκριβοῦντες τὴν ἱερατικὴν ἐπιστήμην, αὐχοῦσιν ὡς δυνάμενοι καὶ εἰδωλολατρείας συγχωρεῖν μοιχείας τε καὶ πορνείας { ἀφιέναι }, ὡς διὰ τῆς εὐχῆς αὐτῶν περὶ τῶν ταῦτα τετολμηκότων λυομένης καὶ { τῆσ } < πρὸς θάνατον > { ἁμαρτίασ }·

They do not read the words: There is sin unto death; not for it do I say that a man should ask. Nor should we omit to mention the resolute Job’s offering of sacrifice for his sons, with the words: Perhaps my sons have had evil thoughts in their minds toward God. Though the sinful thoughts are doubtful and at worst have not reached the lips, he offers his sacrifice for them.

οὐ γὰρ ἀναγινώσκουσι τὸ < ἔστιν { ἁμαρτία } πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα τις ἐρωτήσῃ.>.  οὐκ ἀποσιωπητέον καὶ τὸν ἀνδρειότατονἸὼβ περὶ τῶν υἱῶν ἀναφέροντα θυσίαν, λέγοντα· < μή ποτε οἱ υἱοί μου ἐν τῇ διανοίᾳ αὐτῶν κακὰ ἐνενόησαν πρὸς θεόν > · περὶ γὰρ δισταζομένων εἰ ἡμάρτηται, καὶ ταῦτα οὐδὲ μέχρι τῶν χειλέων ἐφθακότων, ἀναφέρει τὴν θυσίαν.

CHAPTER 29
AND BRING US NOT INTO TEMPTATION BUT
DELIVER US FROM EVIL

29. 1 <{ Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ >

And bring us not into Temptation but deliver us from Evil. In Luke the words but deliver us from Evil are omitted. Assuming that the Savior does not command us to pray for the impossible, it appears to me to deserve consideration in what sense we are bidden to pray not to enter into temptation when all human life on earth is a test. In that on earth we are beset by the flesh which wars against the spirit and whose intent is emnity to God as it is by no means capable of being subject to the law of God, we are in temptation.

τὸ δὲ < ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ }>  παρὰ τῷ Λουκᾷ σεσιώπηται.  εἰ μὴ ἀδύνατα προστάττει ὁ σωτὴρ ἡμᾶς εὔχεσθαι, ζητήσεώς μοι ἄξιον φαίνεται, πῶς κελευόμεθα, παντὸς τοῦ ἐπὶ γῆς ἀνθρώπων βίου πειρατηρίου ὄντος, προσεύχεσθαι μὴ εἰσελθεῖν <{ εἰς πειρασμόν }.>. ᾗ γάρ ἐσμεν ἐπὶ γῆς περικείμενοι τὴν στρατευομένην σάρκα < κατὰ τοῦ πνεύματος, > ἧς < τὸ φρόνημα > < ἔχθρα > ἐστὶν < εἰς θεὸν, > μηδαμῶς δυναμένης ὑποτάσσεσθαι < τῷ νόμῳ τοῦ θεοῦ, > ἐν { πειρασμῷ } ἐσμεν.

That all human life on earth is a trial we have learned from Job in the words: Is not the life of men on earth a trial, and the same thing is made plain from the seventeenth psalm in the words: In you will I be delivered from trial.

29. 2 ὅτι δὲ < πειρατήριον > πᾶς < ὁ > < ἐπὶ γῆς > ἀνθρώπινος < βίος, > ἀπὸ τοῦἸὼβ μεμαθήκαμεν διὰ τούτων· < πότερον οὐχὶ πειρατήριόν ἐστιν ὁ βίος τῶν ἀνθρώπων ἐπὶ γῆς; > καὶ ἀπὸ τοῦ ἑπτακαιδεκάτου ψαλμοῦ τὸ αὐτὸ δηλοῦται ἐν τῷ· < ἐν σοὶ ῥυσθήσομαι ἀπὸ πειρατηρίου.>.

Paul, too, writing to the Corinthians says that God bestows not freedom from temptation but freedom from temptation beyond one’s power. More than human temptation has not possessed you,

ἀλλὰ καὶ ὁ Παῦλος Κορινθίοις γράφων οὐχὶ τὸ μὴ πειράζεσθαι ἀλλὰ τὸ μὴ παρὰ δύναμιν πειράζεσθαί φησι χαρίζεσθαι τὸν θεὸν, λέγων· <{ πειρασμὸσ } ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος·

and God is to be trusted not to let you be tempted beyond your power but to make the temptation be accompanied by the outlet of power to endure it. Whether our wrestling is with the flesh that lusts or wars against the spirit, or with the soul of all flesh—in other words the ruling faculty, called the heart, of the body in which it resides—as is the wrestling of those who are tempted with human temptations, or, as advanced and maturer athletes, who no longer wrestle with blood and flesh nor are reviewed in the human temptations which they have already trampled down, our struggles are with the principalities and authorities and world-rulers of His darkness and the Spiritual forces of evil, we have no release from temptation.

πιστὸς δὲ ὁ θεὸς, <ὃς> οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ { πειρασμῷ } καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.>. εἴτε γὰρ < ἡ πάλη > < ἐστὶ > < πρὸς > τὴν ἐπιθυμοῦσαν ἢ στρατευομένην < κατὰ τοῦ πνεύματος > < σάρκα > ἢ πρὸς τὴν ψυχὴν < πάσης σαρκὸς > ?ἥτις ἐστὶν ὁμωνύμως ᾧ ἐγκατοικεῖ σώματι τὸ ἡγεμονικὸν, ὃ καλεῖται καρδία , ὁποία ἐστὶν < ἡ πάλη > τοῖς τοὺς ἀνθρωπίνους πειραζομένοις { πειρασμοὺσ }, εἴτε ὡς διαβεβηκόσι καὶ τελεωτέροις ἀθληταῖς, οὐκέτι < πρὸς αἷμα καὶ σάρκα > παλαίουσιν οὐδὲ ἐν τοῖς ἀνθρωπίνοις { πειρασμοῖσ } ἐξεταζομένοις, οὓς καταπεπατήκασιν ἤδη, < πρὸς τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ τοὺς κοσμοκράτορας τοῦ σκότους τούτου καὶ τὰ πνευματικὰ τῆς πονηρίας > ἐστὶν ἡμῖν τὰ ἀγωνίσματα, τοῦ πειράζεσθαι οὐκ ἀπηλλάγμεθα.

In what sense then does the Savior bid us pray not to enter into temptation, when God in some sense tempts all men? Think you, says Judith, not only to the elders of that day but also to all readers of her writing, of all that He did with Abraham and all His temptations of Isaac and all that befell Jacob in Mesopotania of Syria while he shepherded the flocks of Laban, his mother’s brother. For it is not that whereas He tested them by fire for the proving of their hearts, the Lord who, for their admonishment, scourges those who approach Him, now wreaks vengeance upon us.

29. 3 πῶς οὖν κελεύει ἡμᾶς ὁ σωτὴρ εὔχεσθαι μὴ εἰσελθεῖν <{ εἰς πειρασμὸν }, > πειράζοντός πως πάντας τοῦ θεοῦ; < μνήσθητε > γὰρ, φησὶν ἡἸουδαία [εἰ] οὐ πρὸς τοὺς τότε πρεσβυτέρους μόνον ἀλλὰ καὶ πρὸς πάντας τοὺς ἐντυγχάνοντας αὐτῆς τῇ γραφῇ, < ὅσα ἐποίησε μετὰἈβραὰμ, καὶ ὅσα ἐπείρασε τὸνἸσαὰκ, καὶ ὅσα ἐγένετο τῷἸακὼβ ἐν Μεσοποταμίᾳ τῆς Συρίας, ποιμαίνοντι Λάβαν τὰ πρόβατα τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ· οὐ γὰρ καθὼς ἐκείνους ἐπύρωσεν εἰς ἐτασμὸν καρδίας αὐτῶν, καὶ ἡμᾶς ἐκδικεῖ ὁ εἰς νουθέτησιν μαστιγῶν κύριος τοὺς ἐγγίζοντας αὐτῷ.>.  

And David declares as a general truth concerning all righteous men that Many are the afflictions of the righteous, while in the acts the Apostle says: because it is through many afflictions that we must enter into the kingdom of God.

καὶ ὡς καθολικὸν δὲ ἀποφαίνεται περὶ πάντων δικαίων ὁ μὲν Δαυῒδ λέγων· < πολλαὶ αἱ θλίψεις τῶν δικαίων, > ὁ δὲ ἀπόστολος ἐν ταῖς Πράξεσιν· < ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.>.

And if we failed to understand what escapes most men in reference to prayer that we enter not into temptation, we would at this point say that the apostles were not heard in their prayers since throughout their whole time they endured countless sufferings: in toils more abundantly, in blows more abundantly, in prisons above measure, in deaths often, while Paul in particular: five times received forty stripes save one at the hands of Jews, thrice was beaten with rods, once was stoned, thrice was shipwrecked, passed a night and a day in the deep, a man in every way afflicted, in straits, persecuted, cast down, confessing: Until the present hour we have hungered, thirsted, gone naked, been buffeted, lacked rest, toiled at work with our own hands. Reviled, we have blessed; persecuted, we have borne up; slandered, we have exhorted.

29.4 καὶ ἐὰν μὴ συνῶμεν τὸ τοὺς πολλοὺς λανθάνον περὶ τοῦ μὴ εἰσελθεῖν <{ εἰς πειρασμὸν }>  προσεύχεσθαι, ὥρα λέγειν ὅτι οἱ ἀπόστολοι εὐχόμενοι οὐκ ἐπηκούοντο, μυρία ὅσα ἐν παντὶ τῷ χρόνῳ ἑαυτῶν πεπονθότες, < ἐν κόποις περισσοτέρως ἐν πληγαῖς περισσοτέρως ἐν φυλακαῖς ὑπερβαλλόντως ἐν θανάτοις πολλάκις, > ὁ δὲ Παῦλος ἰδίᾳ < ὑπὸἸουδαίων πεντάκις τεσσαράκοντα παρὰ μίαν > εἴληφε, < τρὶς > ἐῤῥαβδίσθη, < ἅπαξ > ἐλιθάσθη, < τρὶς > ἐναυάγησε, < νυχθήμερον ἐν τῷ βυθῷ > πεποίηκεν, ἄνθρωπος < ἐν παντὶ > θλιβόμενος καὶ ἀπορούμενος καὶ διωκόμενος καὶ καταβαλλόμενος ὁμολογῶν τε τό· < ἄχρι τῆς ἄρτι ὥρας πεινῶμεν καὶ διψῶμεν καὶ γυμνητεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσί· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, βλασφημούμενοι παρακαλοῦμεν.>.

When the apostles have failed in prayer, we might ask what hope there is for any of their inferiors to obtain God’s hearing when one prays?

τῶν δὲ ἀποστόλων ἐν τῷ εὔχεσθαι μὴ ἐπιτετευχότων, τίς ἐλπὶς τῶν ὑποδεεστέρων τινὶ παρ' ἐκείνους εὐχομένῳ ἐπηκόου θεοῦ τυχεῖν;

One ignorant of the true meaning of the Savior’s command will have reason to suppose that the words in the twenty-fifth psalm, Test me, O Lord, and try me; assay my reins and my heart with fire, are in opposition to our Lord’s teaching about prayer.

29.5 τὸ δὲ ἐν τῷ εἰκοστῷ πέμπτῳ ψαλμῷ· < δοκίμασόν με, κύριε, καὶ πείρασόν με, πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου > εὐλόγως τις ὑπολήψεται τῶν μὴ ἀκριβούντων, τί τὸ βούλημα τῆς προστάξεως τοῦ σωτῆρος, ἐναντίως γεγονέναι οἷς ὁ κύριος ἡμῶν περὶ εὐχῆς ἐδίδαξε.

And when has anyone ever believed that those of whom he had complete knowledge were free of temptations? And what time can be conceived during which a man could be lighthearted as though he did not struggle to avoid sinning? Is a man poor? Let him beware lest one day he steal and forswear by the name of God. Again, is he rich? Let him not be lighthearted, for he may become completely false and say in exaltation, “Who sees me?” Even Paul, for all his riches, in all manner of discourse and in all manner of knowledge, is not released from the danger of sinning on their account through excessive exaltation, but needs a stake of Satan to buffet him in order that he may not be excessively exalted.

πότε δέ τις νενόμικεν εἶναι ἔξω { πειρασμῶν } ἀνθρώπους, ὧν ᾔδει τὸν λόγον συμπεπληρωκώς; καὶ ποῖος καιρός ἐστιν, ἐν ᾧ ὡς μὴ ἀγωνιζόμενος περὶ τοῦ μὴ ἁμαρτήσεσθαι καταπεφρόνηκε; πένεταί τις; εὐλαβείσθω, μή ποτε κλέψας ὀμόσῃ < τὸ ὄνομα τοῦ θεοῦ > · ἀλλὰ πλουτεῖ; μὴ καταφρονείτω· δύναται γὰρ < πλησθεὶς ψευδὴς > γενέσθαι καὶ ἐπαρθεὶς εἰπεῖν· < τίς με ὁρᾷ; > οὐδὲ Παῦλος γοῦν πλουτῶν < ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει > κινδύνου ἀπήλλακται τοῦ ὡς ἐπὶ τούτοις ἐν τῷ ὑπεραίρεσθαι ἁμαρτάνειν, ἀλλὰ δεῖται σκόλοπος τοῦ σατανᾶ κολαφίζοντος αὐτὸν, < ἵνα μὴ > ὑπεραίρηται.

Even though a man may have a comparatively good conscience and fly up in alarm from things evil, let him read what is said in the second book of the Chronicles of Hezekiah, who is said to have fallen from the elevation of his heart.

κἂν συνειδῇ τις ἑαυτῷ τὰ κρείττονα καὶ ἀναπτερωθῇ ἀπὸ τῶν κακῶν, ἀναγινωσκέτω τὸ εἰρημένον ἐν τῇ δευτέρᾳ τῶν Παραλειπομένων περὶἘζεκίου, ὅστις πεπτωκέναι λέγεται < ἀπὸ τοῦ ὕψους τῆς καρδίας αὐτοῦ.>.

And if, because I have not dwelt on the case of the poor, someone is lighthearted—as though poverty involved no temptation—he must know that the Plotter plots to cast down the needy and the poor, especially since according to Solomon, the needy endure no threats.

29.6 εἰ δὲ, ἐπεὶ μὴ πλείονα περὶ τοῦ πένητος εἰρήκαμεν, καταφρονεῖ τις, ὡς μὴ { πειρασμοῦ } τοῦ περὶ τῆς πενίας, ἴστω ὅτι ὁ ἐπιβουλεύων ἐπιβουλεύει ὑπὲρ < τοῦ καταβαλεῖν πτωχὸν καὶ πένητα, > καὶ μάλιστα ἐπεὶ κατὰ τὸν Σολομῶντα.  < ὁ πτωχὸς οὐχ ὑφίσταται ἀπειλήν.>.

And what need is there to tell how many, because of their material riches which they had failed to manage rightly, have found a place in punishment along with the rich man in the Gospel? And how many, because they bore poverty ignobly, with behavior more servile and base than was seemly in Saints, have fallen away from their heavenly hope? Even they who are midway between these extremes of riches and poverty are not by any means released from sinning according to their possession, moderate though it be.

τί δὲ δεῖ λέγειν, ὅσοι διὰ τὸν σωματικὸν πλοῦτον, μὴ καλῶς αὐτὸν οἰκονομήσαντες, τὴν μετὰ τοῦ ἐν τῷ εὐαγγελίῳ πλουσίου χώραν ἐν τῇ κολάσει εἰλήφασι, καὶ ὅσοι ἀγεννῶς τὴν πενίαν φέροντες, δουλοπρεπέστερον καὶ ταπεινότερον ἢ κατὰ τὰ ἐν τοῖς < ἁγίοις > πρέποντα ἀναστρεφόμενοι, τῆς ἐπουρανίου ἐλπίδος ἀποπεπτώκασιν; οὐδὲ οἱ μεταξὺ δὲ τούτων καθ' ἑκάτερον, πλοῦτον καὶ πενίαν, τοῦ κατὰ τὴν σύμμετρον κτῆσιν ἁμαρτάνειν πάντως εἰσὶν ἀπηλλαγμένοι.

Again, one who is in bodily health and well being imagines that by virtue of his mere health and well being he is outside of all temptation. And yet, whose sin it is, apart from those in well being and in health, to corrupt the temple of God, no one will venture to say because the meaning of the passage is clear to everyone.

29.7 ἀλλὰ ὑγιαίνων τῷ σώματι καὶ εὐεκτῶν ἔξω παντὸς { πειρασμοῦ } κατ' αὐτὸ τὸ ὑγιαίνειν καὶ εὐεκτεῖν ὑπολαμβάνει τυγχάνειν· καὶ τίνων ἄλλων ἢ τῶν εὐεκτούντων καὶ ὑγιαινόντων ἐστὶν ἁμάρτημα τὸ φθείρειν < τὸν ναὸν τοῦ θεοῦ, > οὐ τολμήσει τις διὰ τὸ ἐκκεῖσθαι πᾶσι σαφῶς τὰ κατὰ τὸν τόπον εἰπεῖν.

And who in sickness has escaped the incitements to corrupt the temple of God, having leisure at such time and readily admitting thoughts of unclean things, not to speak of all the others things beside these which trouble him unless he guards his heart with all vigilance? Many a man, overcome by troubles and incapable of bearing sickness manfully, has been shown to be suffering at the time from sickness rather of the soul than of the body, and many another, ashamed to bear the name of Christ nobly, has, through shunning disrepute, fallen into eternal shame.

νοσῶν δὲ τίς τοὺς εἰς τὸ φθείρειν < τὸν ναὸν τοῦ θεοῦ > [τίς] ἐρεθισμοὺς ἐκπέφευγε, σχολάζων κατ' ἐκεῖνο καιροῦ καὶ πάνυ τι δεχόμενος τοὺς περὶ τῶν ἀκαθάρτων πραγμάτων λογισμούς; ἀλλ' ὅσα παρὰ τούτους ταράττει αὐτὸν, ἐὰν μὴ < πάσῃ φυλακῇ > τηρῇ τὴν < καρδίαν, > τί δεῖ καὶ λέγειν; πολλοὶ γὰρ ὑπὸ τῶν πόνων νικώμενοι καὶ ἀνδρείως νόσους φέρειν οὐκ ἐπιστάμενοι μᾶλλον τὴν ψυχὴν ἠλέγχθησαν τότε νενοσηκότες ἢ τὰ σώ ματα· πολλοὶ δὲ καὶ διὰ τὸ φεύγειν τὴν ἀδοξίαν, ἐπαισχυνόμενοι τὸ Χριστοῦ εὐγενῶς ὄνομα φέρειν, εἰς αἰσχύνην αἰώνιον καταπεπτώκασιν.

Again, a man may think that he has respite from temptation when he is in honor among men. Yet is not the Lord’s saying, They have their reward from men, proclaimed to those who are elated over their popularity? Do not the words strike dismay: How can you have come to believe, when you have received glory from one another, and seek not the glory which is from God alone? And what need is there for me to recount the crimes done in pride by the reputed noble, and the fawning submission of the so-called low born towards the reputed noble by reason of their ignorance, a submission which separates from God men who are devoid of genuine friendliness but feign that fairest of human possessions—love.

29.8 ἀλλ' οἴεταί τις ἀναπαύεσθαι ὡς μὴ πειραζόμενος, ὅτε δεδόξασται παρὰ τοῖς ἀνθρώποις· καὶ πῶς οὐ χαλεπὸν τὸ < ἀπέχουσι τὸν μισθὸν > ἀπὸ < τῶν ἀνθρώπων, > ἀπαγγελλόμενον τοῖς ἐπαιρομένοις ὡς ἐπ' ἀγαθῷ τῇ παρὰ τοῖς πολλοῖς δόξῃ; πῶς δ' οὐκ ἐπιπληκτικὸν τὸ < πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρ' ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου θεοῦ οὐ ζητεῖτε; > καὶ τί με δεῖ καταλέγειν τὰ τῶν νομιζομένων εὐγενῶν ἐν ὑπερηφανίᾳ πταίσματα καὶ τῶν λεγομένων δυσγενῶν διὰ τὸ ἀνεπίστημον τὴν πρὸς τοὺς ὑπερέχειν νομιζομένους ὑπόπτωσιν θωπευτικὴν, ἀφιστᾶσαν θεοῦ τοὺς γνησίαν μὲν φιλίαν οὐκ ἔχοντας τὸ δὲ κάλλιστον τῶν ἐν ἀνθρώποις, τὴν ἀγάπην, ὑποκρινομένους;

The whole life of man on earth is therefore a trial, as has already been said. Let us for that reason pray for deliverance from trial not through being exempt from it—that is an utter impossibility for beings on earth—but through not succumbing under it.

29.9 πᾶς τοίνυν < ὁ βίος, > καθὼς προείρηται, τοῦ < ἀνθρώπου ἐπὶ τῆς γῆς > < ἐστι > < πειρατήριον > · διόπερ εὐχώμεθα { ῥυσθῆναι } πειρατηρίου, οὐκ ἐν τῷ μὴ πειράζεσθαι ?τοῦτο γὰρ ἀμήχανον, μάλιστα τοῖς < ἐπὶ γῆς >   ἀλλὰ ἐν τῷ μὴ ἡττᾶσθαι πειραζομένους.

It is when a man succumbs in the moment of tempting, I take it, that he enters into temptation, being held in its nets. Into those nets the Savior entered for the sake of those who had already been caught in them, and in the words of the Song of Songs, looking out through the meshwork makes answer to those who have been already caught by them and have entered into temptation, and says to those who form His bride: Arise, my dear one, my fair one, my dove. To bring home the fact that every time is one of temptation on earth, I will add that even he who meditates upon the law of God day and night and makes a practice of carrying out the saying, A righteous man’s mouth shall meditate on wisdom, has no release from being tempted.

τὸν δὲ ἡττώμενον ἐν τῷ πειράζεσθαι εἰσέρχεσθαι < εἰς > τὸν <{ πειρασμὸν }, > ἐνεχόμενον τοῖς δικτύοις αὐτοῦ, ὑπολαμβάνω· εἰς ἅπερ δίκτυα διὰ τοὺς προκατειλημμένους ἐν αὐτοῖς εἰσελθὼν ὁ σωτὴρ, < ἐκκύπτων διὰ τῶν δικτύων > κατὰ τὸ ἐν τῷἌισματι τῶν ᾀσμάτων εἰρημένον, < ἀποκρίνεται > τοῖς προκατειλημμένοις ὑπ' αὐτῶν καὶ εἰσελθοῦσιν <{ εἰς > τὸν < πειρασμὸν }, > < καὶ λέγει > οὖσι νύμφῃ αὐτοῦ· < ἀνάστα, ἐλθὲ ἡ πλησίον μου, καλή μου, περιστερά μου.>.  προσθήσω δὲ εἰς τὸ πειρασθῆναι πάντα καιρὸν { πειρασμοῦ } εἶναι τοῖς ἀνθρώποις καὶ ταῦτα· οὐδὲ ὁ τὸν νόμον τοῦ θεοῦ μελετῶν < ἡμέρας καὶ νυκτὸς > καὶ ἀσκῶν κατορθῶσαι τὸ εἰρημένον· < στόμα δικαίου μελετήσει σοφίαν > τοῦ πειράζεσθαι ἀπήλλακται.

How many in their devotion to the examination of the divine Scriptures have, through misunderstanding the messages contained in Law and Prophets, devoted themselves to godless and impious or to foolish and ridiculous opinions? What need is there for me to answer, when there are countless examples of such mistakes among those who do not seem to be open to the charge of righteousness in their reading?

29.10 ὅσοι γοῦν παρεκδεξάμενοι ἐν τῷ ἀνατεθεικέναι αὑτοὺς τῇ ἐξετάσει τῶν θείων γραφῶν τὰ ἐν νόμῳ καὶ προφήταις ἀπηγγελμένα ἀθέοις καὶ ἀσεβέσι δόγμασιν ἑαυτοὺς ἀνατεθείκασιν <ἢ> ἠλιθίοις καὶ γελοίοις, τί δεῖ καὶ λέγειν, τῶν δοκούντων τῷ τῆς ἀμελείας τῶν ἀναγνωσμάτων ἐγκλήματι μὴ εἶναι ἐνόχων μυρίων ὅσων τὰ τοιαῦτα πταιόντων;

The same fate has also overtaken many in their reading of the Apostles and Gospels inasmuch as, through their own lack of discernment, they fashion in imagination a Son or a Father other than the One divinely conceived and truly recognized by Holy Writ. For one who fails to have true thoughts of God or His Christ has fallen away from the true God and from His Only Begotten, and his worship of the imaginary Father and Son, fashioned by his lack of discernment, is no real worship. Such is his fate through having failed to recognize the temptation present in the reading of Holy Writ to arm himself and take a stand as for a struggle already upon him.

τὸ δ' αὐτὸ καὶ ἐπὶ τῶν ἀποστολικῶν καὶ εὐαγγελικῶν ἀναγνωσμάτων πολλοὶ πεπόνθασι, διὰ τὰς ἰδίας ἀνοίας ἀναπλάττοντες ἕτερον παρὰ τὸν θεολογούμενον καὶ κατὰ τὴν ἀλήθειαν νενοημένον τοῖς ἁγίοις υἱὸν ἢ πατέρα. ὁ γὰρ μὴ τὰ ἀληθῆ φρονῶν περὶ θεοῦ ἢ Χριστοῦ αὐτοῦ τοῦ μὲν ἀληθινοῦ ἀποπέπτωκε θεοῦ καὶ τοῦ μονογενοῦς αὐτοῦ· ὃν δὲ ἀνέπλασεν ἡ ἄνοια αὐτοῦ, νομίζουσα εἶναι πατέρα καὶ υἱὸν, οὐκ ὄντως προσκυνεῖ, τοῦτο παθὼν διὰ τὸ τὸν ἐν τῷ ἀναγινώσκειν τὰ ἅγια { πειρασμὸν } μὴ νενοηκέναι μηδὲ ὡς πρὸς ἀγῶνα καὶ τότε αὐτῷ ἐνεστηκότα ὁπλισάμενος καὶ στάς.

We ought therefore to pray, not that we be not tempted—that is impossible—but that we be not encompassed by temptation, the fate of those who are open to it and are overcome.

29.11 χρὴ τοίνυν εὔχεσθαι οὐχ ἵνα μὴ πειρασθῶμεν ?τοῦτο γὰρ ἀδύνατον  ἀλλ' ἵνα μὴ ὑπὸ τοῦ { πειρασμοῦ } περιβληθῶμεν, ὅπερ πάσχουσιν οἱ ἐνεχόμενοι αὐτῷ καὶ νενικημένοι.

Now since, outside of the Lord’s Prayer, it is written Pray that you enter not into temptation, the force of which may perhaps be clear from what has already been said, whereas in the Lord’s prayer we ought to say to God our Father, Bring us not into Temptation, it is worth seeing in what sense we ought to think of God as leading one who does not pray or is not heard into temptation.

ἐπεὶ οὖν ἔξω μὲν τῆς εὐχῆς γέγραπται < μὴ εἰσελθεῖν { εἰς πειρασμὸν }, > ὅπερ ἐκ τῶν εἰρημένων δύναταί πως εἶναι σαφὲς, ἐν δὲ τῇ εὐχῇ λέγειν ἡμᾶς δεῖ· <{ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν }>  τῷ πατρὶ θεῷ· ἄξιον ἰδεῖν, πῶς χρὴ νοεῖν τὸν θεὸν εἰσάγειν τὸν μὴ εὐξάμενον ἢ τὸν μὴ ἐπακουόμενον <{ εἰσ }>  τὸν <{ πειρασμόν }.>.

If entering into temptation means being overcome, it is manifestly out of the question to think that God leads anyone into temptation as though He delivered him to be overcome.

ἀπεμφαίνει γὰρ, τοῦ νικωμένου εἰσερχομένου <{ εἰσ }>  τὸν <{ πειρασμὸν }>  , τὸν θεὸν νομίζειν εἰσάγειν τινὰ <{ εἰς πειρασμὸν }, > οἱονεὶ τῷ νικᾶσθαι αὐτὸν παραδόντα.

The same difficulty awaits one no matter in what sense one may interpret the words Pray that you enter not into temptation, for if it is an evil to fall into temptation, which we pray may not be our fate, must it not be out of place to think of the Good God, who is incapable of bearing evil fruits, as encompassing anyone with evils?

ἡ δ' αὐτὴ ἀπέμφασις περιμένει καὶ τὸν ὅπως ποτὲ ἐξηγούμενον τὸ < εὔχεσθε { μὴ } εἰσελθεῖν { εἰς πειρασμόν }.>.  εἰ γὰρ κακὸν τὸ ἐμπεσεῖν <{ εἰς πειρασμὸν }, > ὅπερ ἵνα μὴ πάθωμεν εὐχόμεθα, πῶς οὐκ ἄτοπον νοεῖν τὸν ἀγαθὸν θεὸν, μὴ δυνάμενον < καρποὺς > φέρειν < πονηροὺς, > περιβάλλειν τινὰ τοῖς κακοῖς;

It is of service to cite in this connection what Paul has said in the Epistle to Romans—thus: Claiming to be wise they became foolish and changed the glory of the incorruptible God into the likeness of an image of corruptible man and of winged and four footed and creeping things. Wherefore God delivered them in the lusts of their hearts unto uncleanness to the dishonoring of their bodies among themselves; and shortly after:

29.12 χρήσιμον οὖν εἰς ταῦτα παραθέσθαι τὰ ἐν τῇ πρὸςῬωμαίους ὑπὸ τοῦ Παύλου εἰρημένα τοῦτον τὸν τρόπον· < φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.

Therefore God delivered them unto passions of dishonor: for both their females changed the natural use into the unnatural, and the males likewise setting aside the natural use of the female, were consumed . . . and so on.

διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν, τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν ἑαυτοῖς, > καὶ μετ' ὀλίγα· < διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν·

And again shortly after: And as they proved not to have God in full knowledge, God delivered them unto a reprobate mind to do the unseemly.

ὁμοίως καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν > καὶ τὰ ἑξῆς· καὶ πάλιν μετ' ὀλίγα· < καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα.>.

We may simply confront dividers of the Godhead with all these passages and put these questions to them since they hold that the good Father of Our Lord is distinct from the God of the law.

πλὴν ταῦτα πάντα προσεκτέον τοῖς διακόπτουσι τὴν θεότητα, καὶ λεκτέον πρὸς αὐτοὺς, ἕτερον νομίζοντας εἶναι τὸν ἀγαθὸν πατέρα τοῦ κυρίου ἡμῶν παρὰ τὸν τοῦ νόμου θεὸν,

Is it the good God who leads into temptation one who fails in prayer? Is it the Father of the Lord who delivers in the lusts of their hearts those who have already done some sin unto uncleanness to the dishonoring of their bodies among themselves?

εἰ ὁ ἀγαθὸς θεὸς τὸν μὴ τυγχάνοντα τῆς εὐχῆς εἰσάγει <{ εἰς πειρασμὸν }, > καὶ εἰ ὁ πατὴρ τοῦ κυρίου παραδίδωσιν < ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν > τοὺς προημαρτηκότας τι < εἰς ἀκαθαρσίαν, τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὑτοῖς, >

Is it He who, as they themselves say, is free from judging and punishing, who delivers unto passions of dishonor and unto a reprobate mind to do the unseemly men who would not have fallen into the lusts of their hearts had they not been delivered to them by God, who would not have succumbed to passions of dishonor had they not been delivered to them by God, and who would not have lapsed into a reprobate mind but for the fact that the so condemned had been delivered to it by God.

καὶ εἰ, ὡς αὐτοί φασι, τοῦ κρίνειν καὶ κολάζειν ἀπηλλαγμένος παραδίδωσιν < εἰς πάθη ἀτιμίας > καὶ < εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, > οὐκ ἂν < ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν ἑαυτῶν > γεγενημένων τῶν μὴ παραδοθέντων αὐταῖς ὑπὸ τοῦ θεοῦ, οὐδ' ἂν πάθεσιν < ἀτιμίας > ὑποπεπτωκότων τῶν μὴ ὑπὸ τοῦ θεοῦ παραδοθέντων αὐτοῖς, οὐδ' ἂν < εἰς ἀδόκιμον νοῦν > καταπιπτόντων χωρὶς τοῦ παραδίδοσθαι αὐτῷ ὑπὸ θεοῦ τοὺς οὕτω καταδικασθέντας;

I am well aware that these passages will trouble such thinkers exceedingly. Indeed they have fashioned in imagination a God other than the Maker of heaven and earth, because they find many such passages in the Law and the Prophets and have been offended by the author of such utterances as not good. But I on my part, for the sake of that question, raised in connection with the words Bring us not into Temptation, which led to my citation of the apostle’s words also, must now consider whether I in turn find a solution of apparent contradictions worth considering. Well, it is my belief that God rules over each rational soul, having regard to its everlasting life, in such a way that it is always in possession of free will and is itself responsible alike for being, in the better way, in progress towards the perfection of goodness, or otherwise for descending as the result of heedlessness to this or that degree of aggravation of vice.

29.13 ἐκείνους μὲν οὖν εὖ οἶδα ὅτι σφόδρα ταράξει ταῦτα, διὰ τοῦτο ἄλλον ἀναπλάσαντας παρὰ τὸν ποιητὴν οὐρανοῦ καὶ γῆς θεὸν, ἐπεὶ πολλὰ τοιαῦτα εὑρίσκοντες ἐν τῷ νόμῳ καὶ τοῖς προφήταις προσέκοψαν ὡς οὐκ ἀγαθῷ τῷ τοιαύτας προφερομένῳ φωνάς· ἡμῖν δὲ ἤδη διὰ τὰ ἐπαπορηθέντα περὶ τοῦ <{ μὴ εἰσενέγκῃς εἰς πειρασμὸν ἡμᾶσ }, > δι' ἅπερ καὶ τὰς ἀποστολικὰς λέξεις παρεθέμεθα, θεωρητέον εἰ καὶ ἡμεῖς εὑρίσκομεν ἀξιολόγους τῶν ἀπεμφάσεων λύσεις. ἡγοῦμαι δὴ τὸν θεὸν ἑκάστην λογικὴν οἰκονομεῖν ψυχὴν, ἀφορῶντα εἰς τὴν ἀΐδιον αὐτῆς ζωὴν, ἀεὶ ἔχουσαν τὸ αὐτεξούσιον καὶ παρὰ τὴν ἰδίαν αἰτίαν ἤτοι ἐν τοῖς κρείττοσι κατ' ἐπανάβασιν ἕως τῆς ἀκρότητος τῶν ἀγαθῶν γινομένην <ἢ> καταβαίνουσαν διαφόρως ἐξ ἀπροσεξίας ἐπὶ τὴν τοσήνδε ἢ τοσήνδε τῆς κακίας χύσιν.

Accordingly, since a swift and somewhat short cure gives rise in some men to a contempt for the disease into which they have fallen, with the possible result of their incurring it a second time, He will in such other cases with good reason allow the vice to increase to a certain extent, suffering it even to be aggravated in them to the verge of incurableness, in order that they may be sated through long continuance in the evil and through surfeit of the sin for which they lust, and may be brought to a sense of their injury, and, having learned to hate what formerly they welcomed, may be enabled when cured to enjoy more steadfastly the health which their cure has brought to their souls. So it was that the mixed throng among the Children of Israel, once fell into lust.

ἐπεὶ οὖν ἡ ταχεῖα θεραπεία καὶ συντομωτέρα καταφρόνησίν τισιν ἐμποιεῖ τῶν, εἰς ἃ ἐμπεπτώκασι, νοσημάτων ὡς εὐθεραπεύτων, ὥστε καὶ δεύτερον ἂν μετὰ τὸ ὑγιᾶσθαι τοῖς αὐτοῖς περιπεσεῖν, εὐλόγως ἐπὶ τῶν τοιούτων περιόψεται τὴν ἐπί τι κακίαν αὔξουσαν, καὶ ἐπὶ πλεῖστον χεομένην ἐν αὐτοῖς ἀνίατον ὑπερορῶν, ἵνα τῷ προσδιατρῖψαι τῷ κακῷ καὶ ἐμφορηθῆναι ἧς ἐπιθυμοῦσιν ἁμαρτίας κορεσθέντες αἰσθηθῶσι τῆς βλάβης, καὶ μισήσαντες ὅπερ πρότερον ἀπεδέξαντο δυνηθῶσι θεραπευθέντες βεβαιότερον ὄνασθαι τῆς ἐν τῷ θεραπευθῆναι ὑπαρχούσης ὑγείας τῶν ψυχῶν αὐτοῖς· οἷον < ὁ ἐπίμικτός >

Sitting down they and the Children of Israel cried out saying, “Who will give us flesh to eat? We remember the fish we used to eat freely in Egypt, and the cucumbers and melons and leeks and onions and garlic, but now is our soul parched; our eyes are on nothing save the manna.”

ποτε ἐν τοῖς υἱοῖςἸσραὴλ < ἐπεθύμησαν ἐπιθυμίαν, καὶ καθίσαντες ἔκλαιον καὶ οἱ υἱοὶἸσραὴλ καὶ εἶπαν· τίς ἡμᾶς ψωμιεῖ κρέα; ἐμνήσθημεν τοὺς ἰχθύας, οὓς ἠσθίομεν δωρεὰν ἐν Αἰγύπτῳ, καὶ τοὺς σικυοὺς καὶ τοὺς πέπονας καὶ τὰ πράσα καὶ τὰ κρόμμυα καὶ τὰ σκόροδα· νυνὶ δὲ ἡ ψυχὴ ἡμῶν κατάξηρος, οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῶν.>.

Then, shortly after, it is said: And Moses heard them crying in their tribes; each was at his door. And again shortly after the Lord says to Moses: And you shall say to the people, “Sanctify yourselves for the morrow, and eat flesh, because you have cried before the Lord saying, ‘Who will give us flesh to eat, because it was well with us in Egypt,’ and the Lord shall give you flesh to eat. So eat flesh! Eat it not one nor two nor five days, not ten nor twenty days; for a month of days eat till it issue from your nostrils, and it shall make you ill, because you have disobeyed the Lord who is among you, and have cried before Him, ‘Wherefore have we left Egypt?’”

εἶτα μετ' ὀλίγα λέγεται· < καὶ ἤκουσε Μωϋσῆς κλαιόντων αὐτῶν κατὰ δήμους αὐτῶν· ἕκαστος ἐπὶ τῆς θύρας αὐτοῦ.>. καὶ πάλιν μετ' ὀλίγα κύριός φησι τῷ Μωϋσεῖ· < καὶ τῷ λαῷ ἐρεῖς· ἁγνίσασθε αὔριον, καὶ φάγεσθε κρέα, ὅτι ἐκλαύσατε ἐναντίον κυρίου λέγοντες· τίς ἡμᾶς ψωμιεῖ κρέα; ὅτι καλὸν ἡμῖν ἐστιν ἐν Αἰγύπτῳ· καὶ δώσει ὑμῖν κύριος κρέα φαγεῖν, καὶ φάγεσθε κρέα. οὐχ ἡμέραν μίαν φάγεσθε οὐδὲ δύο οὐδὲ πέντε ἡμέρας οὐ<δὲ> δέκα ἡμέρας οὐδὲ εἴκοσιν ἡμέρας· ἕως μηνὸς ἡμερῶν φάγεσθε, ἕως ἂν ἐξέλθῃ ἐκ τῶν μυκτήρων ὑμῶν· καὶ ἔσται ὑμῖν εἰς χολέραν, ὅτι ἠπειθήσατε κυρίῳ, ὅς ἐστιν ἐν ὑμῖν, καὶ ἐκλαύσατε ἐναντίον αὐτοῦ λέγοντες· ἵνα τί ἡμῖν ἐξελθεῖν ἐξ Αἰγύπτου; >

Let us therefore see whether the narrative I have laid before you as a parallel is of help towards a solution of the apparent contradiction in the clause Bring us not into temptation and in the words of the apostle. Having fallen into lust, the mixed throng among the Children of Israel cried and the Children of Israel with them.

29.14 ἴδωμεν οὖν τὴν ἱστορίαν, εἰ χρησίμως ὑμῖν παρεβάλομεν αὐτὴν πρὸς λύσιν τοῦ ἀπεμφαίνοντος ἐν τῷ <{ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν }>  καὶ ἐν ταῖς ἀποστολικαῖς λέξεσιν. ἐπιθυμήσαντες < ἐπιθυμίαν > < ὁ ἐπίμικτος ὁ > ἐν υἱοῖςἸσραὴλ < ἔκλαιον καὶ οἱ υἱοὶἸσραὴλ > σὺν αὐτοῖς.

Plainly so long as they were without the objects of their lust, they were not able to be sated with them or cease their passion. In fact, it was the will of the benevolent and good God, in giving them the object of their lust, not to give it in such a way that any lust should be left in them. For that reason He tells them to eat the flesh not one day—for had they partaken of the flesh a short time their passion would have remained in their soul which would have been kindled and set ablaze by it—nor does He give them the object of their lust for two days. It being His will to make it excessive for them, He utters what is, to one who can understand, a threat rather than a promise of their apparent gratification, saying,

καὶ φανερὸν ὅτι ὅσον οὐκ εἶχον τὰ ἐπιθυμούμενα, κόρον οὐκ ἠδύναντο αὐτῶν λαβεῖν οὐδὲ παύσασθαι τοῦ πάθους· ἀλλὰ καὶ ὁ φιλάνθρωπος καὶ ἀγαθὸς θεὸς, διδοὺς αὐτοῖς τὸ ἐπιθυμούμενον, οὐχ οὕτως ἐβούλετο διδόναι, ὥστε καταλιπέσθαι ἐν αὐτοῖς ἐπιθυμίαν. διόπερ φησὶ μὴ < μίαν ἡμέραν > φάγεσθαι αὐτοὺς τὰ < κρέα > ?ἔμενε γὰρ ἂν τὸ πάθος αὐτῶν ἐν τῇ ψυχῇ πεπυρωμένῃ καὶ φλεγομένῃ ὑπ' αὐτοῦ, εἰ ἐπ' ὀλίγον τῶν κρεῶν μετειλήφεσαν , ἀλλ' οὐδὲ ἐπὶ < δύο > δίδωσιν αὐτοῖς τὸ ἐπιθυμούμενον < ἡμέρας > · βουλόμενος δὲ αὐτὸ προσκορὲς αὐτοῖς ποιῆσαι, οἱονεὶ οὐκ ἐπαγγέλλεται ἀλλὰ τῷ συνιέναι δυναμένῳ ἀπειλεῖ δι' ὧν χαρίζεσθαι αὐτοῖς ἐδόκει, λέγων·

 “Neither shall you pass five days eating the flesh nor twofold those, nor yet twofold those again, but eat flesh for a whole mouth, until such time as your imagined good shall issue from your nostrils with choleric affection, and with it your culpable and base lust for it. So shall I set you free from all further lust of living, that when you have come out in such condition you may be pure from lust and may remember all the troubles through which you were set free from it.

οὐδὲ πέντε > μόνας ποιήσετε < ἡμέρας > ἐσθίοντες τὰ < κρέα > οὐδὲ τὰς τούτων διπλασίους οὐδὲ ἔτι τὰς ἐκείνων διπλασίους, ἀλλ' ἐπὶ τοσοῦτον < φάγεσθε, > ἐφ' ὅλον κρεωφαγοῦντες μῆνα, < ἕως ἐξέλθῃ ἐκ τῶν μυκτήρων > μετὰ χολερικοῦ πάθους τὸ νενομισμένον ὑμῖν καλὸν καὶ ἡ περὶ αὐτὸ ψεκτὴ καὶ αἰσχρὰ ἐπιθυμία· ἵν' ὑμᾶς ἀπαλλάξω τοῦ βίου μηκέτι ἐπιθυμοῦντας, καὶ τοιοῦτοι ἐξελθόντες δυνηθῆτε ὡς καθαροὶ ἀπὸ ἐπιθυμίας μεμνημένοι τε, δι' ὅσων πόνων αὐτῆς ἀπηλλάγητε,

Thus you shall be enabled either not to fall into it again, or, should that ever happen through forgetfulness during the long lapse of time of your sufferings on account of lust, if you take no heed to yourselves and not appropriate the Word that completely frees you from every passion, if you fall into evil and at a later time, through having come to lust again for creation, require a second time to obtain the objects of your lust—in hatred of that object revert again to the good and heavenly nourishment through despising that which you longed for the most.”

ἤτοι μηδαμῶς αὐτῇ περιπεσεῖν ἔτι ἢ, εἰ ἄρα τοῦτό ποτε γίνεται, μακραῖς χρόνων περιόδοις, ἐπιλανθανόμενοι ὧν πεπόνθατε διὰ τὴν ἐπιθυμίαν, ἐὰν μὴ ἑαυτοῖς προσέχητε καὶ τὸν τελείως ἀπαλλάττοντα πάθους παντὸς λόγον ἀναλάβητε, τοῖς κακοῖς περιπέσητε ὕστερόν τε τῆς γενέσεως ἐπιθυμήσαντες πάλιν δεηθῆτε τοῦ δὶς τυχεῖν ὧν ἐπιθυμεῖτε, μισήσαντες τὸ ἐπιθυμούμενον, καὶ τότε οὕτω παλινδρομεῖν ἐπὶ τὰ καλὰ καὶ τὴν οὐράνιον τροφὴν, ἧς καταφρονήσαντες τῶν χειρόνων ὠρέχθησαν.

The like fate, accordingly, will overtake those who have changed the glory of the incorruptible God into the likeness of an image of corruptible man and of winged and four-footed and creeping things, and who are forsaken of God and thereby delivered in the lusts of their hearts unto uncleanness to the dishonoring of their bodies as men who have brought down to soulless insensible matter the name of Him who has bestowed upon all sentient rational beings not only sense but even rational sense, and to some indeed a complete and excellent sense and intelligence.

29.15 τὸ ὅμοιον οὖν τούτοις πείσονται οἱ ἀλλάξαντες < τὴν δόξαν τοῦ θεοῦ τοῦ ἀφθάρτου ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν, > διὰ τοῦ ἐγκαταλείπεσθαι παραδιδόμενοι < ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν, τοῦ ἀτιμάζεσθαι τὰ σώματα > τῶν εἰς ἄψυχον σῶμα καὶ ἀναίσθητον καταβιβασάντων τὸ ὄνομα τοῦ πᾶσι τοῖς αἰσθομένοις λογικοῖς οὐ μόνον τὸ αἰσθέσθαι ἀλλὰ καὶ τὸ λογικῶς αἰσθέσθαι τισὶ δὲ καὶ τελείως καὶ ἐναρέτως αἰσθέσθαι καὶ νοεῖν χαρισαμένου.

Such men are reasonably delivered to passion of dishonor by the God whom they have forsaken, being forsaken by Him in return, receiving the requital of error through which they came to love the itch for pleasure.

καὶ εὐλόγως οἱ τοιοῦτοι παραδίδονται ὑπὸ τοῦ καταλειφθέντος ὑπ' αὐτῶν θεοῦ, ἀντικαταλειπόμενοι ὑπ' αὐτοῦ, εἰς τὰ τῆς < ἀτιμίας > < πάθη, > < τὴν ἀντιμισθίαν > < τῆς πλάνης > δι' ἧς ἠγάπησαν ψωρώδους ἡδονῆς < ἀπολαμβάνοντες.>.

For it is more of a requital of their error for them to be delivered to passions of dishonor than to be cleansed by the fire of Wisdom and to have each of their debts exacted from them in prison to the last farthing

μᾶλλον γὰρ ἡ ἀντιμισθία < τῆς πλάνης > αὐτοῖς ἐγγίνεται, παραδιδομένοις < εἰς πάθη ἀτιμίας, > ἤπερ τῷ φρονίμῳ πυρὶ καθαιρομένοις καὶ ἐν τῇ φυλακῇ ἐκπρασσομένοις μέχρι τοῦ ἐσχάτου κοδράντου ἕκαστον τῶν ὀφλημάτων.

. For in being delivered to passions of dishonor which are not only natural but many of the unnatural, they are debased and hardened by the flesh and become as though they had no soul or intelligence any longer but were flesh entirely, whereas in fire and prison they receive not requital of their error but benefaction for the cleansing of the evil contracted in their error, along with salutary sufferings attendant in the pleasure-loving and are thereby set free from all stain and blood in whose defilement and pollution they had to their own undoing been unable even to think of being saved.

ἐν γὰρ τῷ πάθεσιν < ἀτιμίας > οὐ μόνον τοῖς κατὰ φύσιν ἀλλὰ καὶ πολλοῖς τῶν παρὰ φύσιν παραδίδοσθαι μολύνονται καὶ ὑπὸ τῆς σαρκὸς παχύνονται, οἱονεὶ οὐκέτι ἔχοντες τότε ψυχὴν οὐδὲ νοῦν ἀλλ' ὅλοι γινόμενοι σάρκες· ἐν δὲ τῷ πυρὶ καὶ τῇ φυλακῇ οὐκ < ἀντιμισθίαν > < τῆς πλάνης > ἀλλ' εὐεργεσίαν ἐπὶ καθάρσει τῶν ἐν τῇ πλάνῃ κακῶν μετὰ σωτηρίων λαμβάνοντες πόνων, ἑπομένων τοῖς φιληδόνοις, ἀπαλλάττονται παντὸς ῥύπου καὶ αἵματος, ἐν οἷς ἐῤῥυπωμένοι καὶ πεφυρμένοι οὐδὲ τὸ ἐννοῆσαι περὶ τοῦ σῴζεσθαι ἐδύναντο τῇ σφῶν ἀπωλείᾳ.

So their God shall wash away the stain of the sons and daughters of Zion and shall cleanse away the blood from their midst with a spirit of judgment and a spirit of burning: for He comes in as the fire of a furnace and as soap, washing and cleansing those who are in need of such remedies because it has not been their clear desire to have knowledge of God. After being delivered to these remedies they will of their own accord hate the reprobate mind, for it is God’s will that a man acquire goodness not as under necessity but of his own accord. Some, it may well be, will have had difficulty in perceiving the baseness of evil as the result of long familiarity with it, but then turning away from it as falsely taken to be good.

< ἐκπλυνεῖ > τοιγαροῦν ὁ θεὸς < τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιὼν, καὶ τὸ αἷμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν πνεύματι κρίσεως καὶ πνεύματι καύσεως > · < εἰσπορεύεται > γὰρ < ὡς πῦρ χωνευτηρίου καὶ ὡς πόα πλυνόντων, > ἀποπλύνων καὶ καθαίρων τοὺς τοιούτων φαρμάκων δεδεημένους διὰ τὸ μὴ δεδοκιμασμένως θέλειν < ἔχειν ἐν ἐπιγνώσει > < τὸν θεόν > · οἷς παραδοθέντες ἑκόντες μισήσουσι τὸν < ἀδόκιμον νοῦν > · οὐ γὰρ βούλεται ὁ θεός τινι τὸ ἀγαθὸν ὡς κατὰ ἀνάγκην γενέσθαι ἀλλὰ ἑκουσίως, τάχα τινῶν ἐκ τοῦ ἐπὶ πλεῖον ὡμιληκέναι τῇ κακίᾳ μόγις τὸ αἶσχος αὐτῆς κατανενοηκότων καὶ ἀποστρεφομένων αὐτὴν ὡς ψευδῶς ὑποληφθεῖσαν εἶναι καλήν.

Consider too, whether God’s reason for hardening the heart of Pharaoh also is that he may, because hardened, be unable to say, as in fact he did, “The Lord is righteous, but I and my people are impious.” Rather it is that he needs more and more to be hardened and to undergo certain sufferings, in order that he may not, as the result of a too speedy end to the hardening, despise hardening as an evil and frequently again deserve to be hardened.

29.16 ἐπίστησον δὲ εἰ διὰ τοῦτο καὶ σκληρύνει τὴν τοῦ Φαραὼ καρδίαν ὁ θεὸς, ἵν' ὅπερ εἶπε μὴ σκληρυνθεὶς δυνηθῇ εἰπεῖν· < ὁ κύριος δίκαιος, ἐγὼ δὲ καὶ ὁ λαός μου ἀσεβής.>. ἀλλ' ἐπὶ πλεῖον δέεται τοῦ σκληρύνεσθαι καὶ ἐπὶ πλεῖον πάσχειν τινὰ, ἵνα μὴ ἐκ τοῦ τάχιον τοῦ σκληρύνεσθαι παύεσθαι καταφρονῶν ὡς κακοῦ τοῦ σκληρύνεσθαι ἔτι πλεονάκις ἄξιος τοῦ σκληρύνεσθαι γίνηται.

If their nets are not wrongfully stretched for birds, according to the statement in the Proverbs, but God rightly leads men into the snare, as one has said, You led us into the snare, and if not even a sparrow, cheapest of birds, falls into the snare without the counsel of the Father, its fall into the snare being due to the failure to use aright its control of its wings given to it to soar, let us pray to do nothing to deserve being brought into temptation by the righteous judgment of God, as in the case with everyone who is delivered by God in the lusts of his own heart unto uncleanness, or delivered unto passions of dishonor, or as not having proved to have God in full knowledge, is delivered unto a reprobate mind to do the unseemly.

εἰ τοίνυν < οὐκ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς > κατὰ τὰ ἐν ταῖς Παροιμίαις εἰρημένα, ἀλλὰ εὐλόγως εἰσάγει ὁ θεὸς < εἰς τὴν παγίδα > κατὰ τὸν εἰπόντα· < εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα, > καὶ < ἄνευ > τῆς βουλῆς < τοῦ πατρὸς > οὐδὲ τὸ εὐτελέστερον τῶν ἐπτερωμένων στρουθίον ἐμπίπτει < εἰς τὴν παγίδα > ?τοῦ ἐμπίπτοντος < εἰς τὴν παγίδα > διὰ τοῦτο ἐμπίπτοντος, ἐπεὶ μὴ καλῶς τῇ τῶν πτερῶν ἐχρήσατο δεδομένων ἐπὶ τὸ ὑψοῦσθαι ἐξουσίᾳ , εὐχώμεθα μηδὲν ἄξιον ποιῆσαι τοῦ ὑπὸ τῆς δικαίας κρίσεως τοῦ θεοῦ { εἰσενεχθῆναι < εἰσ }>  τὸν <{ πειρασμὸν }, > εἰσφερομένου παντός τε τοῦ παραδιδομένου ὑπὸ τοῦ θεοῦ < ἐν ταῖς ἐπιθυμίαις > τῆς καρδίας ἑαυτοῦ < εἰς ἀκαθαρσίαν > καὶ παντὸς τοῦ παραδιδομένου < εἰς πάθη ἀτιμίας > καὶ παντὸς τοῦ, < καθὼς οὐκ ἐδοκίμασε τὸν θεὸν ἔχειν ἐν > ἑαυτῷ, παραδιδομένου < εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα.>.

The use of temptation is somewhat as follows. Through temptations the content of our soul, which is a secret to all except God, ourselves included, becomes manifest, in order that it may no longer be a secret to us what manner of men we are but that we may have fuller knowledge of ourselves and realize, if we choose, our own evils and be thankful for the blessings manifested to us through temptations. That the temptations which befall us take place for the revealing of our true nature or the discerning of what is hidden in our heart, is set forth by the Lord’s saying in Job and by the scripture in Deuteronomy, which runs thus: Think you that I have uttered speech to you for any reason other than that you may be revealed as righteous?And in Deuteronomy: He afflicted you and starved you and gave you manna to eat, and He led you about in the wilderness where biting serpents and scorpions and thirst are, that the things in your heart might be discerned.

29.17 ἡ δὲ χρεία τοῦ πειράζεσθαι τοιαύτη τις ἐστίν.  ἅπερ ἐδέξατο ἡμῶν ἡ ψυχὴ, λανθάνοντα πάντας πλὴν τοῦ θεοῦ ἀλλὰ καὶ ἡμᾶς αὐτοὺς, φανερὰ διὰ τῶν { πειρασμῶν } γίνεται· ἵνα μηκέτι λανθάνωμεν, ὁποῖοί ποτε ἐσμὲν, ἀλλὰ καὶ αὐτοὺς ἐπιγινώσκοντες συναισθώμεθα, ἐὰν βουλώμεθα, τῶν ἰδίων κακῶν καὶ εὐχαριστῶμεν ἐπὶ τοῖς φανερουμένοις ἡμῖν διὰ τῶν { πειρασμῶν } ἀγαθοῖς.  ὅτι δὲ οἱ γενόμενοι { πειρασμοὶ } ὑπὲρ τοῦ ἀναφανῆναι ἡμᾶς, οἵτινές ποτε ἐσμὲν, ἢ διαγνωσθῆναι τὰ ἐγκεκρυμμένα τῇ καρδίᾳ ἡμῶν γίνονται, παρίστησι τὸ ὑπὸ τοῦ κυρίου ἐν τῷἸὼβ λεγόμενον καὶ τὸ ἐν τῷ Δευτερονομίῳ γεγραμμένον, οὕτως ἔχοντα· < οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος; > καὶ ἐν τῷ Δευτερονομίῳ οὕτως· < ἐκάκωσέ σε καὶ ἐλιμαγχόνησέ σε καὶ ἐψώμισέ σε τὸ μάννα > < καὶ διήγαγέ σε > < ἐν τῇ ἐρήμῳ, > < οὗ ὄφις δάκνων καὶ σκορπίος καὶ δίψα, > < ὅπως > < διαγνωσθῇ τὰ ἐν τῇ καρδίᾳ σου.>.

And if we desire references to plain history, it is matter of knowledge that Eve’s readiness to be deceived and unsoundness of thought did not originate when in disobedience to God she hearkened to the serpent, but had already been betrayed, the reason for the serpent’s having engaged her being that with its peculiar wisdom it had perceived her weakness.

29. 18 εἰ δὲ καὶ ἀπὸ τῆς ἱστορίας ἀναμνησθῆναι βουλόμεθα, ἰστέον ὅτι τὸ <τῆς Εὔας> εὐεξαπάτητον καὶ τὸ σαθρὸν τοῦ λογισμοῦ αὐτῆς οὐχ, ὅτε παρακούσασα τοῦ θεοῦ τοῦ ὄφεως ἤκουσεν, ὑπέστη ἀλλὰ καὶ πρότερον ὂν ἠλέγχθη, τοῦ ὄφεως διὰ τοῦτο αὐτῇ προσεληλυθότος, ἐπεὶ τῇ ἰδίᾳ φρονιμότητι ἀντελάβετο τῆς ἀσθενείας αὐτῆς.

Nor was it the beginning of evil in Cain where he slew his brother, for already the heart-knowing God had little regard for Cain and his sacrifices. It was simply that his wickedness became manifest when he took Abel’s life. Had Noah not drunk of the wine that he cultivated and become intoxicated and uncovered himself, neither Ham’s indiscretion and irreverence towards his father nor his brother’s reverence and modesty towards their parent would have been revealed.

ἀλλ' οὐδὲ ἐν τῷ Κάϊν πονηρία ἤρξατο γίνεσθαι, ὅτε < ἀπέκτεινε > < τὸν ἀδελφὸν αὐτοῦ > ?καὶ πρότερον γὰρ < ἐπὶ τῷ Κάϊν καὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν > < ὁ καρδιογνώστης θεὸς >  , εἰς φανερὸν δὲ ἦλθεν ἡ κακία αὐτοῦ, ὅτε ἀνεῖλε τὸν Ἄβελ. ἀλλὰ καὶ εἰ μὴ πιὼν οὗ ἐγεώργησεν < οἴνου > < ἐμεθύσθη > ὁ Νῶε καὶ ἐ<γε>γύμνωτο, οὐκ ἂν ἀνεφάνη οὔτε ἡ τοῦ Χὰμ προπέτεια καὶ εἰς τὸν πατέρα ἀσέβεια οὔτε ἡ τῶν ἀδελφῶν αὐτοῦ σεμνότης καὶ αἰδὼς πρὸς τὸν γεγεννηκότα.

Though Esau’s plot against Jacob seemed to have provided an excuse for his being deprived of the blessing, his soul even before that had roots of fornication and profanity. And we should never have known of the splendor of Joseph’s self-control, prepared as he was against falling a victim to any lust, had his master’s wife not fallen in love with him.

καὶ ἡ κατὰ τοῦ Ἰακὼβ τοῦ Ἠσαῦ ἐπιβουλὴ πρόφασιν ἔδοξεν ἐσχηκέναι τὴν < τῆς εὐλογίας > ἀφαίρεσιν, καὶ πρότερον δὲ τούτου ῥίζας τοῦ < πόρνος > καὶ < βέβηλος > εἶναι εἶχεν αὐτοῦ ἡ ψυχή· τήν τε λαμπρότητα τῆς τοῦἸωσὴφ σωφροσύνης, παρεσκευασμένου πρὸς τὸ μὴ ἁλῶναι ὑπό τινος ἐπιθυμίας, οὐκ ἂν ἐγνώκειμεν, μὴ ἐρασθείσης αὐτοῦ τῆς δεσποίνης.

Let us therefore, in the intervals between the succession of temptations, make a stand against the impending trial, and prepare ourselves for all possible contingencies—in order that, come what may, we may not be convicted of unreadiness but may be shown to have braced ourselves with the utmost care. For when we have carried out all our part, the deficiency caused by human weakness will be filled up by God who cooperates for good in all things with those who love Him, and whose future growth has been foreseen according to His unerring knowledge.

29.19 διὰ τοῦτο ἐν τοῖς μεταξὺ καιροῖς τῆς τῶν { πειρασμῶν } διαδοχῆς ἱστάμενοι πρὸς τὰ ἐνεστηκότα, παρασκευαζώμεθα πρὸς τὰ δυνατὰ πάντα συμβῆναι, ἵν' ὅ τι ποτ' ἂν γένηται, μὴ ἐλεγχθῶμεν ὡς ἀνέτοιμοι ἀλλὰ φανερωθῶμεν ὡς ἐπιμελέστατα ἑαυτοὺς συγκροτή σαντες· τὸ γὰρ ἐλλεῖπον διὰ τὴν ἀνθρωπίνην ἀσθένειαν, ἐπὰν πάντα τὰ καθ' ἑαυτοὺς ἐπιτελέσωμεν, πληρώσει ὁ θεὸς, ὁ < τοῖς ἀγαπῶσιν > αὐτὸν < πάντα > συνεργῶν < εἰς ἀγαθὸν, τοῖς κατὰ > τὴν ἀψευδῆ πρόγνωσιν αὐτοῦ, ὅ τι ποτὲ ἔσονται παρ' αὑτοὺς, προεωραμένοις.

In the words Bring us not into Temptation Luke seems to me to have virtually taught Deliver us from Evil also. In any case it is natural that the Lord should have addressed the briefer form to the disciple as he had already been helped, but the more explicit to the many who were in need of clearer teaching. God delivers us from Evil, not when the enemy does not engage us at all in conflict through any of his own wiles or those of the ministers of his will, but when we make a manful stand against contingencies and are victorious.

30.1 Δοκεῖ δέ μοι ὁ Λουκᾶς διὰ τοῦ <{ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν }>  δυνάμει δεδιδαχέναι καὶ τὸ <{ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ }.>. καὶ εἰκός γε πρὸς μὲν τὸν μαθητὴν, ἅτε δὴ ὠφελημένον, εἰρηκέναι τὸν κύριον τὸ ἐπιτομώτερον, πρὸς δὲ τοὺς πλείονας, δεομένους τρανοτέρας διδασκαλίας, τὸ σαφέστερον. { ῥύεται δ' < ἡμᾶσ }>  ὁ θεὸς <{ ἀπὸ τοῦ πονηροῦ }>  οὐχὶ, ὅτε οὐδαμῶς { ἡμῖν } πρόσεισιν ἀντιπαλαίων ὁ ἐχθρὸς δι' οἵων δή ποτε μεθοδειῶν ἑαυτοῦ καὶ ὑπηρετῶν τοῦ θελήματος αὐτοῦ, ἀλλ' ὅτε νικῶμεν ἀνδρείως ἱστάμενοι πρὸς τὰ συμβαίνοντα.

In that sense I have also taken the words: Many are the afflictions of the righteous: and He delivers them from them all. For God delivers us from afflictions not when afflictions are no more—and surely Paul’s expression in everything afflicted implies that affliction had never yet ceased—but when, by God’s help, under affliction we are not straitened.

οὕτως δὲ ἐξειλήφαμεν καὶ τὸ < πολλαὶ αἱ θλίψεις τῶν δικαίων, καὶ ἐκ πασῶν αὐτῶν { ῥύεται } αὐτούς.>. <{ ῥύεται }>  γὰρ ἀπὸ τῶν θλίψεων ὁ θεὸς, οὐχὶ μὴ γινομένων ἔτι θλίψεων ?εἴ γε καὶ ὁ Παῦλός φησι τό· < ἐν παντὶ θλιβόμενοι > ὡς μηδὲ πώποτε οὐ < θλιβόμενοι >  , ἀλλ' ὅτε < θλιβόμενοι > βοηθείᾳ θεοῦ <οὐ> μὴ στενοχωρούμεθα,

According to a usage native to Hebrews, ‘affliction’ denotes misfortune that happens without reference to a human will, whereas ‘straitening’ refers to the will overcome by affliction and surrendered to it:

τοῦ μὲν θλίβεσθαι κατά τι πάτριον παρ'Ἑβραίοις οὕτω σημαινομένου ἐπὶ τοῦ ἀπροαιρέτως συμβαίνοντος περιστατικοῦ, τοῦ δὲ στενοχωρεῖσθαι ἐπὶ τοῦ προαιρετικοῦ, ὑπὸ τῆς θλίψεως νενικημένου καὶ ἐνδεδωκότος αὐτῇ.

hence Paul well says: in everything afflicted but not impoverished. And I consider the words in Psalms In affliction you set me at large to be similar, for by ‘setting at large’ is meant the joyousness and cheerfulness of temper which comes to us from God in the season of misfortune through the cooperation and presence of God’s encouraging and saving Word.

ὅθεν καλῶς ὁ Παῦλός φησιν· < ἐν παντὶ θλιβόμενοι ἀλλ' οὐ στενοχωρούμενοι.>. ὅμοιον δὲ τούτῳ εἶναι νομίζω καὶ τὸ ἐν ψαλμοῖς· < ἐν θλίψει ἐπλάτυνάς με.>. συνεργίᾳ γὰρ καὶ παρουσίᾳ τοῦ παραμυθουμένου καὶ σῴζοντος { ἡμᾶσ } λόγου θεοῦ τὸ τῆς διανοίας ἡμῶν ἱλαρὸν καὶ εὔθυμον ἐν τῷ καιρῷ τῶν περιστατικῶν ἀπὸ θεοῦ γινόμενον πλατυσμὸς ὠνόμασται.

We are accordingly to understand deliverance from evil in the same way. God delivered Job, not through the Devil’s failure to receive authority to beset him with certain temptations—for he did receive it—but through his own avoidance of sin in the sight of God amidst all that befell him and through the exhibition of his righteousness.

30.2 ὁμοίως οὖν νοητέον καὶ τὸ { ῥυσθῆναί } τινα <{ ἀπὸ τοῦ πονη ροῦ.>. ἐῤῥύσατο } ὁ θεὸς <τὸνἸὼβ> οὐχὶ τῷ μὴ εἰληφέναι <τὸν διάβολον> ἐξουσίαν τοῖσδέ τισι τοῖς { πειρασμοῖσ } αὐτὸν περιβαλεῖν ?εἴληφε γὰρ , ἀλλὰ <τῷ> < ἐν πᾶσι τοῖς συμβεβηκόσι > μηδὲν ἁμαρτεῖν αὐτὸν ἐνώπιον < τοῦ κυρίου > ἀλλὰ ἀναφανῆναι δίκαιον·

Thus he who had said: Does Job revere God for nothing? Have you not fenced about with a circle his goods without and his goods within the house and the goods of all who are his, and blessed his work and made his flocks and herds to abound on the earth? But send forth your hand, and touch all that he has, and surely he will curse you to your face, was put to shame as having thereby spoken falsely against Job, for he, after all his suffering, did not, as the Adversary said, curse God to His face, but even when delivered to the tempter he continued steadfastly blessing God, reproving his wife for saying Speak you some word against God and die, and rebuking her in the words: As one of the senseless women have you spoken.

τοῦ εἰπόντος· < μὴ δωρεὰν σέβεται Ἰὼβ τὸν κύριον; οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτῷ κύκλῳ, <τὰ δὲ> ἔργα αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς; ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι πάντων ὧν ἔχει, ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει > καταισχυνθέντος, ὡς καὶ τότε καταψευσαμένου κατὰ τοῦἸώβ· ὅστις τοσαῦτα παθὼν οὐχ, ὡς ἔλεγεν ὁ ἀντικείμενος, < εἰς πρόσωπον > εὐλογεῖ τὸν θεὸν ἀλλὰ καὶ παραδοθεὶς τῷ πειράζοντι ἐπιμένει εὐλογῶν τὸν κύριον, ἐπιτιμῶν τῇ γυναικὶ λεγούσῃ· < εἰπόν τι ῥῆμα πρὸς κύριον, καὶ τελεύτα > καὶ ἐπιπλήσσων ἐν τῷ φάσκειν· < ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας·

If we have accepted the good from the Lord’s hand, shall we not endure the evil? And a second time concerning Job the Devil said to the Lord: Skin for skin; all that the man has he will pay for his soul.

εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; > καὶ δεύτερον δὲ περὶ τοῦἸὼβ < ὁ διάβολος εἶπε τῷ κυρίῳ· δέρμα ὑπὲρ δέρματος, ὅσα ὑπάρχει τῷ ἀνθρώπῳ ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτίσει.

Nay but send forth your hand and touch his bones and his flesh, and surely he will curse you to your face. But he is overcome by the champion of virtue and shown to be a liar, for Job inspite of the severest sufferings stood firm committing no sin with his lips in the sight of God. Two falls did Job wrestle and conquer, but no third such struggle did he undergo, for the threefold wrestling had to be reserved for the Savior, as it is recorded in the three Gospels, when the Savior known in human form thrice conquered the Enemy.

οὐ μὴν δὲ ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι τῶν ὀστῶν αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ, ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει.>. νενικημένος δὲ ὑπὸ τοῦ τῆς ἀρετῆς ἀθλητοῦ ψευδὴς ἀποδείκνυται· καίτοι γὰρ τὰ χαλεπώτατα πεπονθὼς ἐπέμεινε, μηδὲν ἁμαρτῶν < τοῖς χείλεσιν > ἐνώπιον < τοῦ θεοῦ.>. δύο δὲ παλαίσματα παλαίσας ὁἸὼβ καὶ νικήσας τρίτον οὐκ ἀγωνίζεται τηλικοῦτον ἀγῶνα· ἔδει γὰρ τὴν περὶ τῶν τριῶν πάλην τηρηθῆναι τῷ σωτῆρι, ἥτις ἐν τοῖς τρισὶν εὐαγγελίοις ἀναγέγραπται, τὰ τρία νικήσαντος τοῦ κατὰ τὸν ἄνθρωπον σωτῆρος ἡμῶν νοουμένου τὸν ἐχθρόν.

In order therefore to ask of God intelligently that we enter not into temptation and that we be delivered from Evil, let us consider these things and investigate them in our own minds more carefully. Through hearkening unto God let us become worthy to be heard by Him, and let our entreaty be that when tempted we may not be brought to death, and that when assailed by flaming darts of evil, we may not be set on fire by them.

30.3 ἵν' οὖν νοοῦντες αἰτῶμεν τὸν θεὸν τὸ μὴ εἰσελθεῖν <{ εἰς πειρασμὸν }>  καὶ τὸ { ῥυσθῆναι < ἀπὸ τοῦ πονηροῦ }, > ἐπιμελέστερον ταῦτα ἐξετάσαντες καὶ παρ' ἑαυτοῖς ἐρευνήσαντες, ἄξιοι διὰ τοῦ ἀκούειν θεοῦ τοῦ ἀκούσεσθαι ὑπ' αὐτοῦ γινόμενοι, παρακαλῶμεν πειραζόμενοι μὴ θανατοῦσθαι καὶ βαλλόμενοι ὑπὸ τῶν <{ τοῦ πονηροῦ }>  πεπυρωμένων βελῶν μὴ ἀνάπτεσθαι ὑπ' αὐτῶν.

All whose hearts are (as one of the Twelve Prophets says, as an ember-pan) are set on fire by them, but not so they who with the shield of faith quench all the flaming darts aimed at them by the Evil One, since they have within themselves rivers of water springing up into life eternal which do not let the fire of the Evil One prevail but readily undo it with the flood of their inspired and saving thought that is impressed by contemplation of the truth upon the soul of him whose study is to be spiritual.

ἀνάπτονται δὲ ὑπ' αὐτῶν πάντες, ὧν κατά τινα τῶν δώδεκα < αἱ καρδίαι > < ὡς κλίβανος > ἐγενήθησαν· οὐκ ἀνάπτονται δὲ οἱ τῷ θυρεῷ < τῆς πίστεως > πάντα σβεννύντες τὰ ἐπιπεμπόμενα αὐτοῖς < πεπυρωμένα > ὑπὸ <{ τοῦ πονηροῦ }>  < βέλη > · ἐπὰν ἔχωσιν ἐν ἑαυτοῖς ποταμοὺς < ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον, > τοὺς μὴ ἐῶντας ἰσχῦσαι τὸ <{ τοῦ πονηροῦ }>  ἀλλὰ εὐχερῶς αὐτὸ λύοντας τῷ κατακλυσμῷ τῶν ἐνθέων καὶ σωτηρίων λογισμῶν, ἐντυπουμένων ἀπὸ τῶν τῆς ἀληθείας θεωρημάτων τῇ τοῦ ἀσκοῦντος εἶναι πνευματικοῦ ψυχῇ.

CHAPTER 31
[Formalities of Prayer: Conclusion]

I think it not out of place to add, by way of completing my task in reference to prayer, a somewhat elementary discussion of such matters as the disposition and the posture that is right for one who prays, the place where one ought to pray, the direction towards which one ought except in any special circumstances to look, and the time suitable and marked out for prayer.

31.1 Δοκεῖ δέ μοι μετὰ ταῦτα οὐκ ἄτοπον εἶναι ὑπὲρ τοῦ πληρωθῆναι τὸ περὶ τῆς εὐχῆς πρόβλημα διαλαβεῖν εἰσαγωγικώτερον περὶ τῆς καταστάσεως καὶ τοῦ σχήματος, ὃ δεῖ ἔχειν τὸν εὐχόμενον, καὶ τόπου, οὗ εὔχεσθαι χρὴ, καὶ κλίματος, εἰς ὃ ἀφορᾶν δεῖ χωρὶς πάσης περιστάσεως, καὶ χρόνου εἰς εὐχὴν ἐπιτηδείου καὶ ἐξαιρέτου, καὶ εἴ τι τούτοις ἐστὶν ὅμοιον.

The seat of disposition is to be found in the soul, that of the posture in the body. Thus Paul, as we observed above, suggests the disposition in speaking of the duty of praying without anger and disputation and the posture in the words lifting up holy hands, which he seems to me to have taken from the Psalms where it stands thus—the lifting up of my hands as evening sacrifice; as to the place I desire therefore that men pray in every place, and as to the direction in the Wisdom of Solomon: that it might be known that it is right to go before the sun to give thanks to you and to intercede with you towards the dawn of light.

καὶ τὸ μὲν τῆς καταστάσεως εἰς τὴν ψυχὴν ἐγκαταθετέον, τὸ δὲ τοῦ σχήματος εἰς τὸ σῶμα. φησὶ τοίνυν ὁ Παῦλος, ὡς ἐν τοῖς ἀνωτέρω ἐλέγομεν, τὴν κατάστασιν ὑπογράφων ἐν τῷ δεῖν < προσεύχεσθαι > < χωρὶς ὀργῆς καὶ διαλογισμοῦ, > τὸ δὲ σχῆμα ἐν τῷ < ἐπαίροντας ὁσίους χεῖρας > · ὅπερ εἰληφέναι μοι δοκεῖ ἀπὸ τῶν ψαλμῶν, οὕτως ἔχον· < ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή > · περὶ δὲ τόπου· < βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ > · περὶ δὲ κλίματος ἐν τῇ Σοφίᾳ Σολομῶντος· < ὅπως γνωστὸν ᾖ ὅτι δεῖ φθάνειν τὸν ἥλιον ἐπ' εὐχαριστίαν σου καὶ πρὸ ἀνατολῆς φωτὸς ἐντυγχάνειν σοι.>.

Accordingly it seems to me that one who is about to enter upon prayer ought first to have paused awhile and prepared himself to engage in prayer throughout more earnestly and intently, to have cast aside every distraction and confusion of thought, to have bethought him to the best of his ability of the greatness of Him whom he is approaching and of the impiety of approaching Him frivolously and carelessly and, as it were, in contempt, and to have put away everything alien.

31.2 δοκεῖ τοίνυν μοι τὸν μέλλοντα ἥκειν ἐπὶ τὴν εὐχὴν, ὀλίγον ὑποστάντα καὶ ἑαυτὸν εὐτρεπίσαντα, ἐπιστρεφέστερον καὶ εὐτονώτερον πρὸς τὸ ὅλον γενέσθαι τῆς εὐχῆς· πάντα πειρασμὸν καὶ λογισμῶν ταραχὴν ἀποβεβληκότα ἑαυτόν τε ὑπομνήσαντα κατὰ τὸ δυνατὸν τοῦ μεγέθους, ᾧ προσέρχεται, καὶ ὅτι ἀσεβές ἐστι τούτῳ χαῦνον καὶ ἀνειμένον προσελθεῖν καὶ ὡσπερεὶ καταφρονοῦντα, ἀποθέμενον πάντα τὰ ἀλλότρια,

He ought thus to enter upon prayer with his soul, as it were, extended before his hands, and his mind intent on God before his eyes, and his intellect raised from earth and set toward the Lord of All before his body stands. Let him put away all resentment against any real or imagined injurer in proportion to his desire for God not to bear resentment against himself in turn for his injuries and sins against many of his neighbors or any wrong deeds whatsoever upon his conscience.

οὕτως ἥκειν ἐπὶ τὸ εὔξασθαι, πρὸ τῶν χειρῶν ὡσπερεὶ τὴν ψυχὴν ἐκτείναντα καὶ πρὸ τῶν ὀφθαλμῶν τὸν νοῦν πρὸς τὸν θεὸν ἐντείναντα καὶ πρὸ τοῦ στῆναι διεγείραντα χαμόθεν τὸ ἡγεμονικὸν καὶ στήσαντα αὐτὸ πρὸς τὸν τῶν ὅλων κύριον, πᾶσαν μνησικακίαν τὴν πρός τινα τῶν ἠδικηκέναι δοκούντων ἐπὶ τοσοῦτον ἀποθέμενον, ὅσον τις καὶ αὐτῷ <ἀ>μνησικακεῖν τὸν θεὸν βούλεται, ἠδικηκότι καὶ εἰς πολλοὺς τῶν πλησίον ἡμαρτηκότι ἢ ὁποῖα δή ποτε παρὰ τὸν ὀρθὸν λόγον πεπραγμένα ἑαυτῷ συνειδότι.

Of all the innumerable dispositions of the body that, accompanied by outstretching of the hands and upraising of the eyes, standing is preferred—inasmuch as one thereby wears in the body also the image of the devotional characteristics that become the soul.

οὐδὲ διστάσαι γὰρ χρὴ ὅτι, μυρίων καταστάσεων οὐσῶν τοῦ σώματος, τὴν κατάστασιν τὴν μετ' ἐκτάσεως τῶν χειρῶν καὶ ἀνατάσεως τῶν ὀφθαλμῶν πάντων προκριτέον, οἱονεὶ τὴν εἰκόνα τῶν πρεπόντων ἰδιωμάτων τῇ ψυχῇ κατὰ τὴν εὐχὴν φέροντα καὶ ἐπὶ τοῦ σώματος.

I say that these things ought to be observed by preference except in any special circumstances, for in special circumstances, by reason of some serious foot disease one may upon occasion quite properly pray sitting, or by reason of fevers or similar illnesses, lying, and indeed owing to circumstances, if, let us say, we are on a voyage or if our business does not permit us to retire to pay our debt of prayer, we may pray without any outward sign of doing so.

ταῦτα δὲ λέγομεν χωρὶς πάσης περιστάσεως δεῖν γενέσθαι προηγουμένως· μετὰ γὰρ περιστάσεως δέδοται καθηκόντως ποτὲ καθεζόμενον εὔξασθαι διά τινα νόσον τῶν ποδῶν οὐκ εὐκαταφρόνητον ἢ καὶ κατακείμενον διὰ πυρετοὺς ἢ τοιαύτας ἀσθενείας, καὶ διὰ περιεστῶτα δὲ, φέρε εἰπεῖν, ἐὰν πλέωμεν, ἢ τὰ πράγματα μὴ ἐπιτρέπῃ ἀναχωροῦντας ἡμᾶς ἀποδοῦναι τὴν ὀφειλομένην εὐχὴν, ἔστιν εὔξασθαι μηδὲ προσποιούμενον τοῦτο ποιεῖν.

Moreover, one must know that kneeling is necessary when he is about to arraign his personal sins against God with supplication for their healing and forgiveness, because it is a symbol of submission and subjection. For Paul says; For this cause I bow my knees unto the Father from whom is all fatherhood named in heaven and on earth.

31.3 καὶ ἡ γονυκλισία δὲ ὅτι ἀναγκαία ἐστὶν, ὅτε τις μέλλει τῶν ἰδίων ἐπὶ θεοῦ ἁμαρτημάτων κατηγορεῖν, ἱκετεύων περὶ τῆς ἐπὶ τούτοις ἰάσεως καὶ τῆς ἀφέσεως αὐτῶν, εἰδέναι χρὴ ὅτι σύμβολον τυγχάνει τοῦ ὑποπεπτωκότος καὶ ὑποτεταγμένου, Παύλου λέγοντος· < τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται.>.

It may be termed spiritual kneeling, because of the submission and self-humiliation of every being to God in the name of Jesus, that the apostle appears to indicate in the words: that in the name of Jesus every knee should bow in heaven and on earth and under the earth.

τὴν δὲ νοητὴν γονυκλισίαν, οὕτως ὀνομαζομένην παρὰ τὸ ὑποπεπτωκέναι τῷ θεῷ < ἐν τῷ ὀνόματιἸησοῦ > [καὶ] ἕκαστον τῶν ὄντων <καὶ> αὐτῷ ἑαυτὸν τεταπεινωκέναι, δηλοῦν μοι ὁ ἀπόστολος φαίνεται ἐν τῷ < ἵνα ἐν τῷ ὀνόματιἸησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων.>.

It should not be supposed that beings in heaven have bodies so fashioned as actually to possess knees, since their bodies have been described possibly as spherical in form by those who have discussed these matters more minutely. He who refuses to admit this will also, unless he outrages reason, admit the uses of each of the members in order that nothing fashioned for them by God may be in vain. One falls into error on either hand, whether he shall assert that bodily members have been brought into being by God for them in vain and not for their proper work, or shall say that the internal organs, the intestine included, perform their proper uses even in heavenly beings.

ἐσχηματίσθαι γὰρ τῶν ἐπουρανίων τὰ σώματα, ὡς καὶ γόνατα σωματικὰ ἔχειν αὐτὰ, ὑπολαμβάνειν οὐ πάνυ τι χρὴ, σφαιροειδῶν παρὰ τοῖς ἀκριβῶς περὶ τούτων διειληφόσιν ἀποδεδειγμένων αὐτῶν τῶν σωμάτων.ὁ δὲ μὴ βουλόμενος τοῦτο παραδέξασθαι, καὶ τὰς χρείας ἑκάστου τῶν μελῶν, ἵνα μὴ μάτην ᾖ τι δεδημιουργημένον αὐτοῖς ὑπὸ τοῦ θεοῦ, ἐὰν μὴ ἀναιδεύηται πρὸς τὸν λόγον, παραδέξεται, ἑκατέρωθεν πταίων, εἴτε φήσει μέλη σώματος μάτην καὶ μὴ ἐπὶ τῷ ἰδίῳ ἔργῳ γεγονέναι αὐτοῖς ὑπὸ τοῦ θεοῦ, εἴτε ἐρεῖ τὰ ἔγκατα καὶ τὸ ἀπευθυσμένον ἔντερον τὰς ἰδίας χρείας ἐπιτελεῖν καὶ ἐν τοῖς ἐπουρανίοις.

Exceedingly foolish will it be to think that it is only their surface, as with statues, that is human in form and nothing further underneath.

σφόδρα δὲ μωρῶς ἀναστραφήσεται, ἐὰν τρόπον ἀνδριάντων τις νομίζῃ τὴν μὲν ἐπιφάνειαν μόνην εἶναι ἀνθρωποειδῆ οὐκέτι δὲ καὶ τὰ ἐν βάθει.

This much discussion will suffice, then, of kneeling and of seeing that: in the name of Jesus every knee shall bow in heaven and on earth and under the earth. To the same effect, it is written by the prophet: To me every knee shall bow.

ταῦτα δέ μοι λέγεται ἐξετάζοντι τὴν γονυκλισίαν καὶ ὁρῶντι ὅτι < ἐν τῷ ὀνόματιἸησοῦ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων.>.  ἀλλὰ καὶ τὸ ἐν τῷ προφήτῃ γεγραμμένον· < ἐμοὶ κάμψει πᾶν γόνυ > ταὐτόν ἐστι.

In regard to place, it should be known that every place is rendered fit for prayer by one who prays rightly, for in every place sacrifice is offered to me . . . says the Lord, and I desire therefore that men pray in every place.

31.4 καὶ περὶ τόπου δὲ ἰστέον ὅτι πᾶς τόπος ἐπιτήδειος εἰς τὸ εὔξασθαι ὑπὸ τοῦ καλῶς εὐχομένου γίνεται· < ἐν παντὶ > γὰρ < τόπῳ θυμίαμά μοι προσάγετε, > < λέγει κύριος, > καὶ < βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ.>.

But to secure the performance of one’s prayers in peace without distraction, the rule is for every man to make choice, if possible, of what I may term the most solemn spot in his house before he prays, considering in addition to his general examination of it, whether any violation of law or right has not been done in the place in which he is praying, so as to have made not only himself but also the place of his personal prayer of such a nature that the regard of God has fled from it.

ἔχει δὲ καὶ τεταγμένον ὑπὲρ τοῦ ἐφ' ἡσυχίας μὴ περισπώμενον τὰς εὐχὰς ἐπιτελεῖν ἕκαστον, ἐπιλεξάμενον τοῦ ἰδίου οἴκου, ἐὰν ἐγχωρῇ, τὸ σεμνότερον, ἵν' οὕτως εἴπω, χωρίον, οὕτως εὔχεσθαι, πρὸς τῷ καθολικῷ τῆς περὶ αὐτοῦ ἐξετάσεως ἐπισκοποῦντα εἰ ἐν τῷδε τῷ τόπῳ, ᾧ εὔχεται, οὐ παρανενόμηταί ποτε καὶ παρὰ τὸν ὀρθὸν λόγον πεποίηται· οἱονεὶ γὰρ οὐ μόνον ἑαυτὸν ἀλλὰ καὶ τὸν τόπον τῆς ἰδίας εὐχῆς τοιοῦτον πεποίηκεν, ὡς φυγεῖν ἐκεῖθεν τὴν ἐπισκοπὴν τοῦ θεοῦ.

And in reference to this matter of place, lengthy consideration leads me to say what may seem to be harsh, but what, if one inquires into it carefully, may possibly not invite contempt, namely that it is a question whether it is reverent and pure to intercede with God in the place of that union which is not unlawful but is conceded by the Apostle’s word by way of indulgence not injunction. For if it is not possible to give oneself to prayer as one ought without devoting oneself to it by agreement for a season, the matter of the place also may possibly deserve to be considered if possible.

ἐπισκοποῦντι δέ μοι ἐπὶ πλεῖον καὶ περὶ τούτου τοῦ τόπου λεκτέον δόξαν μὲν ἄν τι εἶναι βαρὺ τάχα δὲ τῷ ἐπιμελῶς αὐτὸ βασανίζοντι οὐκ εὐκαταφρόνητον. ἐν γὰρ τῷ τόπῳ τῆς <οὐ> παρανόμου μίξεως ἀλλὰ ὑπὸ τοῦ ἀποστολικοῦ λόγου < κατὰ συγγνώμην οὐ κατ' ἐπιταγὴν > συγκεχωρημένης ἐξεταστέον εἰ ὅσιόν ἐστι καὶ καθαρὸν ἐντυγχάνειν τῷ θεῷ· εἰ γὰρ σχολάσαι < τῇ προσευχῇ > ὃν τρόπον χρὴ οὐχ οἷόν τε ἐστὶν, ἐὰν μὴ < ἐκ συμφώνου πρὸς καιρὸν > τούτῳ τις ἑαυτὸν ἐπιδῷ, τάχα καὶ περὶ τοῦ τόπου, ἐὰν ἐγχωρῇ, θεωρητέον.

Yet there is a certain helpful charm in a place of prayer being the spot in which believers meet together. Also it may well be that the assemblies of believers also are attended by angelic powers, by the powers of our Lord and Savior himself, and indeed by the spirits of saints, including those already fallen asleep, certainly of those still in life, though just how is not easy to say.

31.5 ἔχει δέ τι ἐπίχαρι εἰς ὠφέλειαν τόπος εὐχῆς, τὸ χωρίον τῆς ἐπὶ τὸ αὐτὸ τῶν πιστευόντων συνελεύσεως, ὡς εἰκὸς, καὶ ἀγγελικῶν δυνάμεων ἐφισταμένων τοῖς ἀθροίσμασι τῶν πιστευόντων καὶ αὐτοῦ τοῦ κυρίου καὶ σωτῆρος ἡμῶν δυνάμεως ἤδη δὲ καὶ πνευμάτων ἁγίων, οἶμαι δὲ ὅτι καὶ προκεκοιμημένων, σαφὲς δὲ ὅτι καὶ ἐν τῷ βίῳ περιόντων, εἰ καὶ τὸ πῶς οὐκ εὐχερὲς εἰπεῖν.

In reference to angels we may reason thus: If an angel of the Lord shall encamp round about those that fear Him and shall deliver them, and if Jacob’s words are true, not only of himself but to all who have devoted themselves to God, when we understand him to say the angel who delivers me from all evil . . . it is natural to infer that, when a number of men are genuinely met for Christ’s glory, that angel of each man—who is round about each of those that fear—will encamp with the man with whose guardianship and stewardship he has been entrusted, so that when saints assemble together there is a twofold church, the one of men the other of angels.

καὶ περὶ μὲν ἀγγέλων οὕτως ἐπιλογιστέον· εἰ < παρεμβαλεῖ ἄγγελος κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν καὶ ῥύσεται αὐτοὺς, > καὶ ἀληθεύει ὁἸακὼβ οὐ περὶ ἑαυτοῦ μόνον ἀλλὰ καὶ περὶ πάντων τῶν ἀνακειμένων τῷ θεῷ τῷ συνιέντι λέγων· < ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, > εἰκός ἐστι, πλειόνων συνεληλυθότων γνησίως εἰς δόξαν Χριστοῦ, παρεμβαλεῖν τὸν ἑκάστου ἄγγελον τὸν < κύκλῳ > ἑκάστου < τῶν φοβουμένων > μετὰ τούτου τοῦ ἀνδρὸς, ὃν φρουρεῖν καὶ οἰκονομεῖν πεπίστευται· ὥστ' εἶναι ἐπὶ τῶν ἁγίων συναθροιζομένων διπλῆν ἐκκλησίαν, τὴν μὲν ἀνθρώπων τὴν δὲ ἀγγέλων.

And although it is only the prayer of Tobit, and after him of Sarah who later became his daughter-in-law owing to her marriage to Tobias, that Raphael says he has offered up as a memorial, what happens when several are linked in one mind and conviction and are formed into one body in Christ? In reference to the presence of the power of the Lord with the church Paul says: you being gathered together with my spirit and with the power of the Lord Jesus, implying that the Lord Jesus’ power is not only with the Ephesians but also with the Corinthians.

καὶ εἰ μόνου τοῦ Τωβὴτ ὁῬαφαήλ φησιν εἰς < μνημόσυνον > ἀνενηνοχέναι τὴν προσευχὴν καὶ μετ' αὐτὸν Σάῤῥας, τῆς ὑστέρως νύμφης γενομένης αὐτοῦ διὰ τὸ γεγαμῆσθαι αὐτὴν τῷ Τοβίᾳ, τί λεκτέον, πλειόνων ἐν τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ συνοδευόντων καὶ σωματοποιουμένων ἐν Χριστῷ; περὶ δὲ τῆς δυνάμεως τοῦ κυρίου συμπαρούσης τῇ ἐκκλησίᾳ ὁ Παῦλός φησι· < συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίουἸησοῦ, > ὡς δυνάμεως < τοῦ κυρίουἸησοῦ > συναπτομένης οὐ μόνον μετὰἘφεσίων ἀλλὰ καὶ Κορινθίων.

And if Paul, while still wearing the body, believed that he assisted in Corinth with his spirit, we need not abandon the belief that the blessed departed in spirit also, perhaps more than one who is in the body, make their way likewise into the churches. For that reason we ought not to despise prayer in churches, recognizing that it possesses a special virtue for him who genuinely joins in.

καὶ εἰ ὁ ἔτι τὸ σῶμα περικείμενος Παῦλος συνάρασθαι νενόμικε τῷ ἑαυτοῦ πνεύματι ἐν τῇ Κορίνθῳ, οὐκ ἀπογνωστέον οὕτω καὶ τοὺς ἐξεληλυθότας μακαρίους φθάνειν τῷ πνεύματι τάχα μᾶλλον τοῦ ὄντος ἐν τῷ σώματι ἐπὶ τὰς ἐκκλησίας· διόπερ οὐ καταφρονητέον τῶν ἐν αὐταῖς εὐχῶν, ὡς ἐξαίρετόν τι ἐχουσῶν τῷ γνησίως συνερχομένῳ αὐτῶν.

And just as Jesus’ power and the spirit of Paul and similar men, and the angels of the Lord who encamp round about each of the saints, are associated and join with those who genuinely assemble themselves together, so we may conjecture that if any man be unworthy of a holy angel and give himself up through sin and transgressions in contempt of God to a devil’s angel, he will perhaps, in the event of those like him being few, not long escape that providence of those angels which oversee the church by the authority of the divine will and will bring the misdeeds of such persons to general knowledge; whereas if such persons become numerous and meet as mere human societies with business of the more material sort, they will not be overseen.

31.6 ὥσπερ δὲ δύναμιςἸησοῦ καὶ τὸ πνεῦμα Παύλου καὶ τῶν ὁμοίων καὶ οἱ παρεμβάλλοντες ἑκάστου τῶν ἁγίων < κύκλῳ > ἄγγελοι < κυρίου > συνοδεύουσι καὶ συνέρχονται τοῖς γνησίως συναθροιζομένοις, οὕτω στοχαστέον μή ποτε, ἐὰν ἁγίου ἀγγέλου ἀνάξιός τις ᾖ καὶ ἐπιδῷ ἑαυτὸν ἀγγέλῳ διαβόλῳ δι' ὧν ἁμαρτάνει καὶ θεοῦ καταφρονῶν παρανομεῖ· ὅτι ὁ τοιοῦτος, σπανίων μὲν τῶν ὁμοίων αὐτῷ τυγχανόντων, οὐκ ἐπὶ πολὺ λήσεται τῆς τῶν ἀγγέλων προνοίας, ὑπηρεσίᾳ τοῦ θείου βουλήματος, ἐπισκοποῦντος τὴν ἐκκλησίαν, φερούσης εἰς γνῶσιν τῶν πολλῶν τοῦ τοιούτου τὰ πταίσματα· ἐὰν δὲ πλῆθος γενόμενοι οἱ τοιοῦτοι καθ' ἑταιρείας ἀνθρωπικὰς καὶ σωματικώτερόν τι πραγματευόμενοι συνέρχωνται, οὐκ ἐπισκοπηθήσονται.

That is shown in Isaiah when the Lord says: neither if you shall come to appear before me; for I will turn away my eyes from you, and even if you multiply your supplication I will not pay attention.

ὅπερ δηλοῦται ἐν τῷἩσαΐᾳ τοῦ κυρίου λέγοντος· < οὐδὲ ἐὰν ἔρχησθε ὀφθῆναί μοι, > < ἀποστρέψω > γὰρ, φησὶ, < τοὺς ὀφθαλμούς μου ἀφ' ὑμῶν· καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν.>.

For in place of the already mentioned twofold company of saintly men and blessed angels there may, on the other hand, be a twofold association of impious men and evil angels. Of such a congregation it might be said alike by holy angels and by pious men: I sat not down with the council of vanity, and with transgressors I will not enter in; I hated the church of evildoers and with the impious I will not sit down.

τάχα γὰρ ἀντὶ τῆς προειρημένης διπλῆς συντάξεως ἀνθρώπων ἁγίων καὶ μακαρίων ἀγγέλων πάλιν διπλῆ γίνεται ἐπὶ τὸ αὐτὸ σύνοδος ἀνθρώπων ἀσεβῶν καὶ πονηρῶν ἀγγέλων, καὶ λέγοιτο ἂν ἐπὶ τῆς τῶν τοιούτων συναγωγῆς ὑπό τε τῶν ἁγίων ἀγγέλων καὶ τῶν ἱερῶν ἀνθρώπων· < οὐκ ἐκάθισα μετὰ συνεδρίου ματαιότητος, καὶ μετὰ παρανομούντων οὐ μὴ εἰσέλθω· ἐμίσησα ἐκκλησίαν πονηρευομένων, καὶ μετὰ ἀσεβῶν οὐ μὴ καθίσω.>.

I think that it was also for such a reason that the people in Jerusalem and the whole of Judea, having come to be in a state of great sinfulness, became subject to their enemies through the abandonment by God and the overshielding angels and the saving work of saintly men—having become people who have abandoned the Law.

31.7 διὰ τοῦτο οἶμαι καὶ τοὺς ἐνἹερουσαλὴμ καὶ πάσῃ τῇἸουδαίᾳ ἐν πλείοσιν ἁμαρτήμασι γεγενημένους ὑποχειρίους γεγονέναι τοῖς ἐχθροῖς τῷ καταλελεῖφθαι τοὺς καταλιπόντας τὸν νόμον λαοὺς ὑπὸ τοῦ θεοῦ καὶ τῶν ὑπερασπιζόντων ἀγγέλων καὶ τῆς σωτηρίας τῶν ἁγίων ἀνθρώπων.

For whole gatherings are at times thus abandoned to fall into temptation in order that even that which they seem to have may be taken away from them. Like the fig tree that was cursed and taken away from the roots because it had not given fruit to the hungering Jesus, they wither and lose any little amount they once had of lively power according to faith.

οὕτω γὰρ καὶ ὅλα ἀθροίσματά ποτε καταλείπεται ἐμπεσεῖν εἰς πειρασμοὺς, ἵνα < καὶ ὃ > δοκοῦσιν < ἔχειν > ἀρθῇ ἀπ' αὐτῶν, ὁμοίως τῇ κατηραμένῃ συκῇ καὶ < ἐκ ῥιζῶν > ἀρθείσῃ διὰ τὸ μὴ δεδωκέναι τῷἸησοῦ πεινῶντι καρπὸν, ξηραινόμενοι καὶ εἴ τι εἶχον ὀλίγον ζωτικῆς κατὰ τὴν πίστιν δυνάμεως ἀπολλύντες.

So much for what seem to me to have been necessary observations in considering the place of prayer and in setting forth its special virtue in respect to place in the case of the meetings of saintly men who come together reverently in churches.

ταῦτα δέ μοι ἀναγκαίως εἰρῆσθαι φαίνεται, τόπον εὐχῆς ἐξετάζοντι καὶ τὸ ἐξαίρετον ὡς ἐν τόπῳ παριστάντι ἐπὶ τῆς τῶν ἁγίων καὶ εὐλαβέστερον ἐπὶ τὸ αὐτὸ τῇ ἐκκλησίᾳ γινομένων συνελεύσεως.

A few words may now be added in reference to the direction in which one ought to look in prayer. Of the four directions, the North, South, East, and West, who would not at once admit that the East clearly indicates the duty of praying with the face turned towards it with the symbolic suggestion that the soul is looking upon the dawn of the true light?

32. 1Ἤδη δὲ καὶ περὶ τοῦ κλίματος, εἰς ὃ ἀφορῶντα εὔχεσθαι δεῖ, ὀλίγα λεκτέον.

 τεσσάρων δὲ ὄντων κλιμάτων, τοῦ τε πρὸς ἄρκτον καὶ μεσημβρίαν καὶ τοῦ πρὸς δύσιν καὶ ἀνατολὴν, τίς οὐκ ἂν αὐτόθεν ὁμολογήσαι τὸ πρὸς ἀνατολὴν ἐναργῶς ἐμφαίνειν τὸ δεῖν ἐκεῖ νεύοντας συμβολικῶς, ὡς τῆς ψυχῆς ἐνορώσης τῇ τοῦ ἀληθινοῦ φωτὸς ἀνατολῇ, ποιεῖσθαι τὰς εὐχάς;

Should anyone, however, prefer to direct his intercessions according to the aperture of the house, whichever way the doors of the house may face, saying that the sight of heaven appeals to one with a certain attraction greater than the view of the wall, and the eastward part of the house having no opening, we may say to him that since it is by human arrangement that houses are open in this or that direction but by nature that the East is preferred to all the other directions, the natural is to be set before the artificial. Besides, on that view why should one who wished to pray when in the open country pray to the East in preference to the West? If, in the one case it is reasonable to prefer the East, why should the same not be done in every case? Enough on that subject.

ἐὰν δέ τις ὅπου δή ποτε τῶν θυρῶν τοῦ οἴκου νευουσῶν βούληται μᾶλλον κατὰ τὸ ἀνεῳγὸς τῆς οἰκίας προσφέρειν τὰς ἐντεύξεις, λέγων τὴν εἰς τὸν οὐρανὸν ὄψιν ἔχειν τι μᾶλλον προκαλούμενον ἐφ' ἑαυτὴν τῆς ἐπὶ τὸν τοῖχον ἐπιβλέψεως, εἰ τύχοιεν μὴ διανεῳγότα τοῦ οἴκου τὰ πρὸς ἀνατολὰς, λεκτέον πρὸς αὐτὸν ὅτι θέσει τῶν οἰκοδομημάτων ἀνθρώπων κατὰ τάδε τὰ κλίματα ἢ τάδε διανοιγομένων, φύσει δὲ τῆς ἀνατολῆς τῶν λοιπῶν προκεκριμένης κλιμάτων, τὸ φύσει τοῦ θέσει προτακτέον. ἀλλὰ καὶ ὁ ἐν πεδίῳ εὔξασθαι βουλόμενος, τί μᾶλλον κατὰ τοῦτον τὸν λόγον ἐπ' ἀνατολὰς ἢ ἐπὶ δύσιν προσεύξεται; εἰ δὲ ἐκεῖ προκριτέον τὰς ἀνατολὰς κατὰ τὸ εὔλογον, διὰ τί τοῦτο οὐ πανταχοῦ ποιητέον; καὶ ταῦτα μὲν ἐπὶ τοσοῦτον.

I have still to treat the topics of prayer, and therewith I purpose to bring this treatise to an end. Four topics which I have found scattered throughout the Scriptures appear to me to deserve mention, and according to these everyone should organize their prayer.

Δοκεῖ δέ μοι ἔτι περὶ τῶν τόπων τῆς εὐχῆς διαλαβόντα οὕτω καταπαῦσαι τὸν λόγον.  τέσσαρες δή μοι τόποι ὑπογραπτέοι φαίνονται, οὓς εὗρον διεσκεδασμένους ἐν ταῖς γραφαῖς, καὶ σωματοποιητέον ἑκάστῳ κατὰ τούτους εὐχήν.

The topics are as follows: In the beginning and opening of prayer, glory is to be ascribed according to one’s ability to God, through Christ who is to be glorified with Him, and in the Holy Spirit who is to be proclaimed with Him.

εἰσὶ δὲ οἱ τόποι οὗτοι· κατὰ δύναμιν δοξολογίας ἐν τῇ ἀρχῇ καὶ τῷ προοιμίῳ τῆς εὐχῆς λεκτέον τοῦ θεοῦ διὰ Χριστοῦ συνδοξολογουμένου ἐν τῷ ἁγίῳ πνεύματι συνυμνουμένῳ·

Thereafter, one should put thanksgivings: common thanksgivings—into which he introduces benefits conferred upon men in general—and thanksgivings for things which he has personally received from God. After thanksgiving it appears to me that one ought to become a powerful accuser of one’s own sins before God and ask first for healing with a view to being released from the habit which brings on sin, and secondly for forgiveness for past actions. After confession it appears to me that one ought to append as a fourth element the asking for the great and heavenly things, both personal and general, on behalf of one’s nearest and dearest. And last of all, one should bring prayer to an end ascribing glory to God through Jesus Christ in the Holy Spirit.

καὶ μετὰ τοῦτο τακτέον ἑκάστῳ εὐχαριστίας τε κοινὰς, <τὰς> πρὸς πολλοὺς εὐεργεσίας προσάγοντα ἐπὶ τῆς εὐχαριστίας, καὶ ὧν ἰδίᾳ τέτευχεν ἀπὸ θεοῦ· μετὰ δὲ τὴν εὐχαριστίαν φαίνεταί μοι πικρόν τινα δεῖν γινόμενον τῶν ἰδίων ἁμαρτημάτων κατήγορον ἐπὶ θεοῦ αἰτεῖν πρῶτον μὲν ἴασιν πρὸς τὸ ἀπαλλαγῆναι τῆς τὸ ἁμαρτάνειν ἐπιφερούσης ἕξεως δεύτερον <δὲ> ἄφεσιν τῶν παρεληλυθότων· μετὰ δὲ τὴν ἐξομολόγησιν τέταρτόν μοι συνάπτειν φαίνεται δεῖν τὴν περὶ τῶν μεγάλων καὶ ἐπουρανίων αἴτησιν, ἰδίων τε καὶ καθολικῶν, καὶ περί τε οἰκείων καὶ φιλτάτων· καὶ ἐπὶ πᾶσι τὴν εὐχὴν εἰς δοξολογίαν θεοῦ διὰ Χριστοῦ ἐν ἁγίῳ πνεύματι καταπαυστέον.

As I already said, I have found these points scattered throughout the scriptures.

33.2 τούτους δὲ τοὺς τόπους, ὡς προείπομεν, διεσπαρμένους εὕρομεν ἐν ταῖς γραφαῖς,

The element of glorious ascription [doxology] occurs in these words in the one hundred and third psalm:—O Lord, my God, how exceedingly you are magnified. You have put on praise and majesty, who are He that wraps himself in light as in a mantel, who stretches out the heaven like a curtain, who roofs His upper chambers with waters, who makes clouds His chariot, who walks on wings of winds, who makes winds His angels and flaming fire His ministers, who lays the foundations of the earth for its safety—it shall not swerve for ever and ever; the deep is a mantle of His vestment; on the mountains shall waters stand; from your rebuke shall they flee; from the sound of your thunder shall they shrink in fear.

τὸν μὲν τῆς δοξολογίας διὰ τούτων ἐν ἑκατοστῷ τρίτῳ ψαλμῷ· < κύριε, ὁ θεός μου, ὡς ἐμεγαλύνθης σφόδρα· ἐξομολόγησιν καὶ μεγαλοπρέπειαν ἐνεδύσω, ὁ ἀναβαλλόμενος φῶς ὡς ἱμάτιον, ὁ ἐκτείνων τὸν οὐρανὸν ὡσεὶ δέριν, ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα αὐτοῦ, ὁ τιθεὶς νέφη τὴν ἐπίβασιν αὐτοῦ, ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων, ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα, ὁ θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς, οὐ κλιθήσεται εἰς τὸν αἰῶνα τοῦ αἰῶνος· ἄβυσσος ὡς ἱμάτιον τὸ περιβόλαιον αὐτοῦ, ἐπὶ τῶν ὀρέων στήσονται ὕδατα· ἀπὸ ἐπιτιμήσεώς σου φεύξονται, ἀπὸ φωνῆς βροντῆς σου δειλιάσουσι > ·

Indeed most of the psalm contains ascription of glory to the Father. But anyone may select numerous passages for himself and see how broadly the element of glorious ascription is scattered.

καὶ τὰ πλεῖστα δὲ τούτου τοῦ ψαλμοῦ δοξολογίαν περιέχει τοῦ πατρός.  ἔνεστι δέ τινα ἑαυτῷ πλείονα ἀναλεγόμενον ὁρᾶν, ὡς ὁ τόπος τῆς δοξολογίας πολλαχοῦ διέσπαρται.

Of thanksgiving, this may be set forth as an example. It is found in the second book of Kings, and is uttered by David, after promises made through Nathan to David, in astonishment at the bounties of God and in thanksgiving for them. It runs: Who am I, O Lord my Lord, and what is my house, that you have loved me to this extent? I am exceeding small in your sight, my Lord, and yet you have spoken on behalf of the house of your servant for a long time to come. Such is the way of man, O Lord my Lord, and what shall David go on to say more to you? Even now you know your servant, O Lord. For your servant have you wrought and according to your heart have you wrought all this greatness to make it known to your servant that he should magnify you, O Lord my Lord.

33.3 τῆς δὲ εὐχαριστίας ἐκκείσθω τοῦτο παράδειγμα ἐν τῇ δευτέρᾳ τῶν Βασιλειῶν κείμενον, μετὰ τὰς διὰ τοῦ Νάθαν πρὸς τὸν Δαυῒδ ἐπαγγελίας ὑπὸ τοῦ Δαυῒδ ἀπαγγελλόμενον, ἐκπλαγέντος τὰς τοῦ θεοῦ δωρεὰς καὶ εὐχαριστοῦντος ἐπ' αὐταῖς διὰ τούτων· < τίς εἰμι ἐγὼ, κύριέ μου κύριε, καὶ τίς ὁ οἶκός μου, ὅτι ἠγάπησάς με ἕως τούτων; καὶ κατεσμικρύνθην μικρὸν ἐνώπιόν σου, κύριέ μου, καὶ ἐλάλησας ὑπὲρ τοῦ οἴκου τοῦ δούλου σου εἰς μακράν· οὗτος δὲ ὁ νόμος τοῦ ἀνθρώπου, κύριέ μου κύριε. καὶ τί προσθήσει Δαυῒδ ἔτι τοῦ λαλῆσαι πρός σε; καὶ νῦν σὺ οἶδας τὸν δοῦλόν σου, κύριε· διὰ τὸν δοῦλόν σου πεποίηκας, καὶ κατὰ τὴν καρδίαν σου ἐποίησας πᾶσαν τὴν μεγαλωσύνην σου ταύτην γνωρίσαι τῷ δούλῳ σου ἕνεκα τοῦ μεγαλῦναί σε, κύριέ μου κύριε.>.

Of confessions we have an example in: From all my transgressions deliver me. And elsewhere: My wounds have stunk and been corrupt because of my folly. I have been wretched and bowed down utterly; all the day have I gone with sullen face.

33.4 τῶν δὲ ἐξομολογήσεων παράδειγμα· < ἀπὸ πασῶν τῶν ἀνομιῶν μου ῥῦσαί με, > καὶ ἐν ἄλλοις· < προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου· ἐταλαιπώρησα καὶ κατεκάμφθην ἕως τέλους, ὅλην τὴν ἡμέραν σκυθρωπάζων ἐπορευόμην.>.

Of petitions we have an example in the twenty-seventh psalm: Draw me not away with sinners, and destroy me not with workers of unrighteousness, and the like.

τῶν δὲ αἰτήσεων ἐν εἰκοστῷ ἑβδόμῳ ψαλμῷ· < μὴ συνελκύσῃς με μετὰ ἁμαρτωλῶν, καὶ μετὰ ἐργαζομένων ἀδικίαν μὴ συναπολέσῃς με, > καὶ εἴ τι τούτοις ὅμοιον.

And it is right as one began with ascription of glory, to bring one’s prayers to an end in ascription of glory, singing and glorifying the Father of all through Jesus Christ in the Holy Spirit—to whom be glory unto eternity.

33.6 εὔλογον δὲ ἀρξάμενον ἀπὸ δοξολογίας εἰς δοξολογίαν καταλήγοντα καταπαύειν τὴν εὐχὴν, ὑμνοῦντα καὶ δοξάζοντα τὸν τῶν ὅλων πατέρα < διὰἸησοῦ Χριστοῦ > ἐν ἁγίῳ πνεύματι, < ᾧ ἡ δόξα εἰς τοὺς αἰῶνας.>.

Thus, Ambrosius and Tatiana, studious and genuine brethren in piety, according to my ability I have struggled through my treatment of the subject of prayer and of the prayer in the Gospels together with its preface in Matthew. But if you press on to the things in front and forget those behind and pray for me in my undertaking, I do not despair of being enabled to receive from God the Giver a fuller and more divine capacity for all these matters, and with it to discuss the same subject again in a nobler, loftier, and clearer way. Meanwhile, however, you will peruse this with indulgence.

34.1 Ταῦτα κατὰ δύναμιν ἐμὴν εἰς τὸ τῆς εὐχῆς πρόβλημα καὶ εἰς τὴν ἐν τοῖς εὐαγγελίοις εὐχὴν τά τε πρὸ αὐτῆς παρὰ τῷ Ματθαίῳ εἰρημένα ἡμῖν διήθληται, φιλομαθέστατοι καὶ γνησιώτατοι ἐν θεοσεβείᾳ ἀδελφοὶ,Ἀμβρόσιε καὶ Τατιανή. οὐκ ἀπογινώσκω δὲ, < τοῖς ἔμπροσθεν > ὑμῶν ἐπεκτεινομένων καὶ τῶν ὄπισθεν ἐπιλανθανομένων εὐχομένων τε ἐν τούτοις ὄντων περὶ ἡμῶν, πλείονα καὶ θειότερα εἰς πάντα ταῦτα δυνηθῆναι χωρῆσαι ἀπὸ τοῦ διδόντος θεοῦ καὶ λαβὼν πάλιν περὶ τῶν αὐτῶν διαλαβεῖν μεγαλοφυέστερον καὶ ὑψηλότερον καὶ τρανότερον· πλὴν ἐπὶ τοῦ παρόντος μετὰ συγ