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he says,

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γνωθι, γαρ φησι, οτι εν μεσω πα- grieves you, and prosperity γιδων διαβαινεις, και επι επαλξε- puffs you up, and adversity ων πολεως περιπατεις. Και γαρ presses you down: and the αι της σαρκος επιθυμιαι χαλε- various occasions and deπωτερον των εν μεσω στρεφομε

mands of

anger, of cares, of νων κατεξανιστανται, και γαρ

dejection, of grief, of vain και οψις ευπρεπης, και σωμα

glory, of despair, surround us λαμπρον δια των οφθαλμων

on every side, and a thousand εβαλε, και ρημα αισχρον δια darts fly round about us on της ακοης εισελθον εθορυβησεν

all sides ; and hence we per. ημων τον λογισμoν. TOA- petually need the panoply of λακις δε και μελος κατακεκλασ

the Scriptures. “For know,"

« that thou art μενον το της ψυχης ευτονον

in the midst of snares κατεμαλαξε. Και

going λεγω

and that thou walkest upon ταυτα; το γαρ παντων τουτων

the battlements of the city.” ευτελεστατον

πολλακις

For the desires of the flesh δοκουν, μυρων οσμη προσπε: rise up, more sharply against

ποθεν παρα γυναικων those who live in the midst εταιριζομενων εν τη παροδω, of mankind, for a pretty face λαβουσα απηλθεν αιχμαλωτον and personal beauty captivate απο ψιλης της συντυχιας.

Και
by the

eyes,

and an obscene πολλα τοιαυτα εστι τα πολιορ- expression entering by the κουντα την ημετεραν ψυχην. hearing disturbs our thought, Και δει των δειων φαρμακων and frequently melody enerημιν, ινα και τα γενομενα ελκη vates the broken firmness of θεραπευωμεν, και τα μηδεπω the soul. But why do I say μεν γινομενα, μελλοντα δε these things ? That which γινεσθαι, προαναστελλωμεν, appears viler than all these πορρωθεν του διαβολου τα βελη things, the odour of perfumes κατασβεννύντες και αποκρου- proceeding from women lookομενοι δια της συνεχους των ing for paramours in the θειων γραφων αναγνωσεως. higlway, from the simple Ου γαρ εστιν, ουκ εστι τινα meeting of them, seizes and σωθήναι μη συνεχως αναγ- takes you captive. So many νωσεως απολαυοντα πνευματι are these things which be

Αλλ' οντως, αγαπητοι, siege your soul, and thereει και διηνεκους ταυτης απολαυ- fore we have need of divine οντες της θεραπειας, δυνηθειη- remedies in order that we μεν σοθηναι ποτε οταν δε καθ' may cure the wounds which εκαστην μεν πληττωμεθα την occur, and may prevent those ημεραν, ιατρειας δε μηδεμιας which have not taken place, απολαυωμεν, σωτηριας but which are about to take

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place. Extinguishing, the darts of the devil which are afar off, and beating them off by the continual reading of the divine Scriptures. For it cannot be, it cannot be that any one should be saved who does not continually enjoy spiritual reading. And truly there is cause for gratitude, O beloved, if when we continue this healing we can even attain salvation. But if we are stricken every day and o no medicine, what hope is there of salvation? Do we not find the coppersmiths, and the melters of gold, and the silversmiths, and those who follow any trade, all having the instruments of their trade incomplete order? And although hunger compels them and poverty afflicts them, are they not ready to undergo any thing rather than part with any of the tools which belong to their trade and thus obtain food. Many of them would frequently rather borrow money upon interest and thus support their family and their children than part with even the least of the tools belonging to their trade; and with good reason, for they know that when these are sold, all the other things belonging to their trade are useless, and the whole foundation of their supply would be taken away. But whilst these remain it would be possible for them,

comes

θουμεν, και παλαιωθεισαν ανα- continually applying to their καινιζουμεν.

trade at some time or other to discharge their existing debts. Whereas, if by anticipation they should have parted with these to others, they would no longer have any imaginable relief in poverty and hunger. It be

us, also, therefore, thus to conduct ourselves. For as their instruments of trade are the hammer and the anvil and the tongs, thus also our instruments of trade are the books of the Apostles and Prophets, for “all Scripture is inspired of God and profitable." And as they by their instruments construct all sorts of vessels which they have taken in hand ; thus we also by these repair our soul, and correct that which is

renew that which is decayed.

perverse, and

Ibidem. Αμα γαρ ηψατο τις ευαγ For as soon as any one has γελιου, και μεταρρυθμισιν εαυ- touched the Gospel it imτου την διανοιαν ευθεως και mediately changes the disτων βιωτικων απεστησε και position of his mind, and απο της οψεως μονης αυτης. withdraws him from worldly Ει δε και αναγνωσις προσγενοι- things, and this from the το ακριβης, καθαπερ εν ιερους sight of it only. But if a αδυτοις η ψυχη τελουμενη, diligent reading be added to ουτως εκκαθαιρεται και βελτιων this, in like manner as in γινεται, του θεου ομιλούντος sacred sanctuaries, the soul δια των γραμματων εκεί

which is perfect, is thus puriΤι ουν αν μη ειδωμεν fied and improved, God himτα εγκειμενα, φησι και μαλιστα self conversing with itthrough μεν καν μη ειδης τα εγκειμενα. those Scriptures. But what, Απ'

της αναγνωσεως they say, if we should not un

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πολυς και αγιασμος γινεται.

derstand the things which are Αλλως δε, αδυνατον

contained in them? Well, even επισης αγνοειν.

Δια
γαρ

should not understand τουτο η του πνευματος ωκονο

the things which are contained μησε χάρις τελωνας,

them, much sanctification σκηνοποιους και ποιμενας και proceeds from the

very αιπολους ιδιωτας kal reading. Besides, it is imαγραμματους ταυτα συνθειναι possible that you should be τα βιβλια, ινα μηδεις των equally ignorant of everyιδιωτων εις ταυτην εχη κατα- thing. For, for this cause the φευγειν την προφασιν, ινα

grace of the Spirit ordained

that publicans, and tent maευσυνοπτα η Ινα

kers, and shepherds, and goatγομενα.

χειρο

herds, and simple and unτεχνος, οικετης

η
learned men should

compose χηρα γυνη, ανθρωπων αμαθεστατος, κερ

παντων

ακουόντων ταυτα παντα συνε

these Books, that none of the δανη τε και ωφεληθη παρα το Hy to this pretence, and

common people might be able της ακροάσεως.

Ου κενοδοξίαν, καθαπερ οι εξωθεν, Should be intelligible to all,

γαρ. προς that the things which are said αλλα προς την σωτηρίαν των

so that the artizan and the

domestic, and the widow, and θηκαν οι παρά

την αρχην the most unlearned of all men καταξιωθεντες της του πνευ- might gain and profit by the ματος χάριτος. Οι μεν γαρ hearing. For they who in εξωθεν φιλοσοφοι και συγ- the beginning were deemed γραφεις ου Κοινη συμ- worthy of the grace of the φερον ζητουντες, αλλ' οπως Spirit, did not compose all αυτοι θαυμασθειες μονον σκο- these things for vain glory, πουντες, ει τι και χρησιμων after the fashion of the Gen. ειπον, και

τουτο καθαπερ εν tiles, but for the salvation of σοφω τινι, τη της συνθηκης the hearers.

For the phiασαφεια κατεκρυψαν. Οι δε losophers who are separate αποστολοι και οι προφηται του from us, and the authors, not ναντιον απαν εποιησαν. Σαφη seeking the common good, but γαρ και δηλα τα παρ' εαυτων only considering how they κατεστησαν απασιν, ατε κοινοι themselves mightbeapplauded της οικουμενης οντες διδασκα- if they said anything that λοι, ινα εκαστος και δι' εαυτου was useful; as it were in μανθανειν δυνηται εκ της αναγ- the person of some sophist, νωσεως μονης τα λεγομενα. concealed it in a covenanted Και τουτο προαναφωνων ο προ obscurity. But the Apostles φητης ελεγεν. Εσονται παντες and Prophets did the very re

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διδακτοι θεου, και Ου μη ειπη

verse ; for they made their έκαστος πλησιον αυτου, sayings clear and manifest to γνωθι τον κυριον, οτι παντες all, as being the common ειδησoυσι με απο μικρου εως teachers of the habitable μεγαλου αυτων. Και ο Παυλος world, so that every one by φησι καγω, αδελφοι, ηλθον reading only might himself προς υμας, ου καθ'

υπεροχην

learn the things that were λογου, η σοφιας, καταγγελλων said. And this the Prophet υμιν το μυστηριον του θεου. declared, foretelling, «they Και παλιν' ο λογος μου και το

shall be all taught of God, κηρυγμα μου, ουκ εν πειθανoις and every one shall not say ανθρωπινης σοφιας λογους, αλλ' to his brother, know the Lord, εν αποδειξει πνευματος και δυνα- because they all shall know μεως. Και παλιν λαλουμεν me, from the least to the

greatest." And Paul says, γαρ σοφιαν, φησιν,

And I, brethren, come to αιωνος τουτου, ουδε των αρχον

you not with excellency of

speech and of wisdom, deκαταργούμενων.

Τινι γαρ ουκ εστι δηλα τα των ευαγγελιων Of God.” And again,' « My

claring unto you απαντα και τις

δε

ακουων, μακαριοι οι καθαροι τη καρδια, ot with persuasive words of

speech and my preaching were διδασκαλου

man's wisdom, but in deδεησεται, ως τι μαθειν των

monstration of the Spirit and λεγομενων ; αλλα

of power." And again, “For σημείων και θαυματων και

we speak the wisdom, not of ιστοριων ουχι και το τυχοντι this world, nor of the princes γνωριμα και σαφη και σκηψις of this World, who are sliewn ταυτα και προφασις και νωθειας to be vanity.” For to whom παρακαλυμματα. Ου νοεις

are not all things in the Gosεγκειμενα και πως γαρ δυνηση pel manifest ? for who that νοησαι ποτε, μηδε απλως εγκυ- hears that the meek are blesψαι βουλομενος και λαβε μετα sed, that the merciful are χειρας το βιβλιον αναγνωθι blessed, that the pure in heart την ιστοριαν απασαν"

are blessed, and all other γνωριμα κατασχων, τα ασαφη things of this sort, can want πολλακις επελθε καν μη δυνη- a teacher in order to learn θης τη συνεχεια της αναγνω what is said ? And the things

ευρείν λεγομενον, which relate to the signs and βαδισον προς τον σοφώτερον, Wonders, and history, are they

διδασκαλον, not intelligible to any one ? ανακοινωσαι περι των ειρημε- This is an excuse and preνων, πολλην αποδειξαι την tence, and the veil of sloth,

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