Moral Rules (Moralia) 1–9
Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1PG 31 31
Ὅτι δεῖ τοὺς πιστεύοντας τῷ Κυρίῳ μετανοῆσαςε πρῶτον, κατὰ τὸ κήρυγμα Ἰωάννου, καὶ αὐτοῦ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ" χεῖρον γὰρ τῶν πρὸ τοῦ Εὐαγγελίου χαταχριθέντων οἱ νῦν μὴ μοΜΑΤΘΑΙ͂ΟΣ. ᾿Απὸ τότε ἤρξατο ὁ ᾿Ιησοῦς κηρύσσειν, καὶ «έγειν" Μεταγοεῖτε" ἤγγικδ γὰρ ἡ βασιλεία τῶν οὐραγῶν..... Τότε ἤρξατο ἐνειδίζειν τὰς πόμεις, ἐν αἷς ἐγένοντο αἱ πλεῖσται δυγάμεις αὐτοῦ, ὅτι οὐ μετενόησαν. Οὐαί σοι, Χωραξιν, οὐαί σοι, Βηθσαϊδά" ὅτι εἰ ἐν Τύρῳ καὶ ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμεγαι μετεγόησαν. Πλὴν Τύρῳ καὶ Σιδῶνι ἀγνεχτότερον ἔσται ἐν ἡμέρᾳ χρίσεως, ἣ ὑμῖν, καὶ τὰ Ὅτι τῆς μετανοίας καὶ τῆς ἀφέσεως τῶν ἁμαρτιῶν ὁ παρών ἔστι καιρός " ἐν δὲ τῷ μέλλοντι αἰῶνι ἢ δικαία κρίσις τῆς ἀνταποδόσεως. ΜΑΡΚΟΣ. Ἵνα δὲ εἰδῆτε, ὅτι ἐξουσίαν ἔχει ὅ Υίὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἁμαρτίας ἀφιέγαι, «έγει" ΜΑΤΘΑΙ͂ΟΣ. ᾿Αμὴν» έγω ὑμῖν, ὅσα ἂν δήσητε ἐπὶ τῆς γῆς, ἔσται δέδεμέγα οὐραγῷ" καὶ ὅσα ἂν «ὐσητε ἐπὶ τῆς γῆς, {{{|: α ἢ) ὑμῖν, ὅτι ἐὰν δύο ὑμῶν συμφωγήσωσιν ἐπὶ τῆς ποτα, ἵπ φία οηϊπθς φαὶ ἐπ γῆς περὶ παντὸς πράγματος, οὗ ἐὰν αἰτήσωνται, γεγήσεται αὑτοῖς παρὰ τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς ἸΩΑΝΝΗ͂Σ. “Ὅτι ἔρχεται ὥρα, ἐν ἡ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς ται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτῆς " ἕως ον ἰδοὺ τατον Σολυβῶνος ζρις ἰΐς (Μαι ἢ. χιι, Ῥαγῖβ. λέγει. Καὶ πάλιν " ἀμὴν λέγω. αὑτοῦ, καὶ ἐχπορεύσονται, οἱ τὰ ἀγαθὰ ἃ ποιήσαντες, εἰς ἀγάστασιν ζωῆς οἱ δὲ τὰ πράξαντες, εἰς ἀνάστασιν χρίσεως. ΠΡῸΣ ΡΩΜ. ἾΝ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν, ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάγοιάν σε ἄγει; Κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμεκαρδίαν, θησαυρίζεις ἑαυτῷ ἡμέρᾳ ὀργῆς καὶ ἀποχαζλύψεως, καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. ΠΡΆΞΕΙΣ. Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς, τὰ νῦν παραγγέλλει τοῖς ἀγθρώποις πᾶσι πανταχοῦ μετανοεῖν" καθότε ἔστησεν ἡμέραν, ἐν ἢ μέλλει κρίγειν τὴν οἰκουμένην. Ὅτι δεῖ τοὺς μετανοοῦντας κλαίειν πικρῶς, καὶ τὰ θυοΐ ρμαπίϊοηίϊαπι λοιπὰ, ὅσα ἴδια τῆς μετανοίας, ἐκ καρδίας ἐπιΜΑΤΘΑΙ͂ΟΣ. Καὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος ᾿Ιησοῦ εἰρηκότος αὐτῷ, ὅτι Πρὶν ἢ ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με. Καὶ ἐξελθὼν ἕξω, ἔκλαυσε πικρῶς. ΠΡῸΣ ΚΟΡ. β΄. ᾿Α.1.1) ὁ παρακαλῶν τοὺς ταπεινοὺς, παρεκάλεσεν ἡμᾶς ἐν τῇ ᾿ φαρουσίᾳ Τίτου. Οὐ μόνον δὲ ἐν τῇ παρουσίᾳ αὐτοῦ, ἀ.λλὰ καὶ ἐν τῇ παρακλήσει ἦ παρεχιιήθη ὑφʼ ὑμῖν, ἀναγγέλλων ἡμῖν τὴν ὑμῶν ἐπιπόθησιν, τὸν ὑμῶν ἐδυρμὸν, τὸν ὑμῶν ζῆλον ὑπὲρ ἐμοῦ. Καὶ μετʼ ὀλία ᾿Ιδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ Θεὸν «υπηθῆγαι ὑμᾶς, πόσην κατειργάσατο ἐν ὑμῖν σπουδήν" ἀλλὰ ἀποιλογίαν, ἀ.11ὰ ἀγαγάχτησιν, ἀλλὰ φόβον, ἀ.λὰ ἐπιπόθησιν, ἀ.λλὰ (᾿ς νος εαἰιθεϊ εις ζῆλον, ἀλλὰ ἐκδίκησιν" ἐν παντὶ συγεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι ἐν τῷ πράγματι. ΠΡΆΞΕΙΣ. τε τῶν πεπιστευκότων ἤρχοντο, γούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν. Ἵκανοί τε τῶν τὰ περίεργα πραξάντων συγχομίσαντες τὰς βίβλους κατέκαιον ἐγώπιον Ὅτι τοῖς μετανοοῦσιν οὐκ ἀρχεῖ πρὸς σωτηρίαν ἡ ἀναχώρησις μόνη τῶν ἁμαρτημάτων, χρεία δὲ αὑτοῖς καὶ καρπῶν ἀξίων τῆς μετανοίας. ΜΑΤΘΑΙ͂ΟΣ. Ἰδὼν» δὲ ποιλιλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα αὐτοῦ, εἶπεν αὐτοῖς" Γεγγήματα ἐχιδγῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὁργῆς; Ποιήσατε οὖν καρποὺς ἀξίους τῆς μεταγοίας, καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς " τέρα ἔχομεν τὸν ᾿Αβραάμ. Λέγω γὰρ ὑμῖν, ὅτι δύναται ὁ Θεὸς ἐκ τῶν «λίθων τούτων ἐγεῖραι τέκνα τῷ Αθδραάμ. Ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται. Πᾶν οὖν δένδρον, μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται, καὶ εἰς Ὅτι μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν οὐχ ἔστι καιρὸς κατορθωμάτων, τοῦ Θεοῦ τὸν παρόντα καιρὸν δεῖς, ΠΟῊ ξαπιρδοταπί οἰει εὑπρόσδεχτος, ἰδοὺ νῦν ἡμέρα σωτηῤίας μηδεμίαν ἐν μηθῇ ἡ διακονία, ἀϊλι ἐν παντὶ συγιστῶντες ἑαυτοὺς, ὡς Θεοῦ διάχογοι. ΠΡῸΣ ΓΑΛ. ἐν μακροθυμίᾳ εἰς ἐργασίαν τῶν πρὸς τὴν αὐτοῦ εὐαρέστησιν. ΜΑΤΘΑΙΟΣ. Τότε ὁμοιωθήσεται ἡ τῶν οὐρανῶν δέκα παρθένοις, αἵτινες, λαδοῦσαι τοῦ νυμφίου. Πέντε δὲ ἦσαν ἐξ αὐτῶν φρόνιμοι, καὶ πέντε μωραί" αἵτινες μωραὶ, λαδοῦσαι τὰς «αμπάδας αὑτῶν, οὐκ ξλαδον μεθʼ ἑαυτῶν ἔλαιον" αἱ δὲ φρόνιμοι ξϊλαδον ἔλαιον ἐν τοῖς ἀγγείοις αὑτῶν μετὰ τῶν λαμπάδων αὑτῶν. Χρογνίζοντος δὲ τοῦ γυμφίου, ἐνύσταξαν πᾶσαι καὶ ἐχάθευδον. Μέσης δὲ γυχτὸς κραυγὴ γέγογεν" Ἰδοὺ ὁ γυμρίος ἔρχεται, ἐξέρχεσθε εἰς ἀπάντησιν αὖτοῦ. Τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι, καὶ ἐχόσμησαν τὰς λαμπάδας αὑτῶν. Αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπον" Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σδέγενυγται. ποτε οὐκ ἀρκέσῃ ἡμῖν καὶ ὑμῖν" πορεύεσθε δὲ μᾶλλον πρὸς τοὺς πωλοῦντας, καὶ ἀγοράσατε ἑαυταῖς. Ἀπερχομένων δὲ αὐτῶν ἀγοράσαι, θεν ὁ γυμφίος, καὶ αἱ ἕτοιμοι εἰσῆϑθον μετʼ αὐὖτοῦ εἰς τοὺς γάμους, καὶ ἐκιλείσθη ἡ θύρα Ὕστερον δὲ ἔρχονται καὶ αἱ 1οιπαὶ παρθένοι, Κύριε, Κύριδ, ἄνοιξον ἡμῖν. Ὁ δὲ ἀποκριθεὶς, εἶπεν" ᾿Ἀμὴν «έγω ὑμῖν, οὐκ οἷδα ὑμᾶς. ΛΟΥΚΑΣ. ᾿Αγωνίσασθε εἰσελθεῖν διὰ τῆς στενῆς πύλης, ὅτι πο.1.1οὶ, λόγω ὑμῖν, ζητήσουσιν εἰσελθεῖν, καὶ οὐκ ἰσχύσουσιν. Ἀφ᾿ οὗ ἂν ἐγερθῇ ὁ οἱκοδεσπότης, καὶ ἀποχζλείσῃ τὴν θύραν, καὶ ἄρξησθε ἔξω ἑστάναι, καὶ κρούειν τὴν θύραν, «“έγοντες" Κύριε, Κύριε, ἄγοιξον ἡμῖν" καὶ ἀποκριθεὶς ἐρεῖ (δ2) ὑμῖν Οὐκ οἷδα ὑμᾶς πόθεν ἐστέ. ΠΡῸΣ ΚΟΡ. β΄ʼ. ᾿Ιδοὺ νῦν καιρὸς μηδενὶ διδόντες προκοπὴν, ἵνα μὴ μωοὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας.
Hoti dei tous pisteuontas tǭ Kyriǭ metanoēsase prōton, kata to kērygma Iōannou, kai autou tou Kyriou hēmōn Iēsou Christou" cheiron gar tōn pro tou Euangeliou chatachrithentōn hoi nyn mē moMATThAIOS. ᾿Apo tote ērxato ho ᾿Iēsous kēryssein, kai «egein" Metagoeite" ēngikd gar hē basileia tōn ouragōn..... Tote ērxato eneidizein tas pomeis, en hais egenonto hai pleistai dygameis autou, hoti ou metenoēsan. Ouai soi, Chōraxin, ouai soi, Bēthsaïda" hoti ei en Tyrǭ kai egenonto hai dynameis hai genomenai en hymin, palai an en sakkǭ kai spodǭ kathēmegai metegoēsan. Plēn Tyrǭ kai Sidōni agnechtoteron estai en hēmerą chriseōs, hē hymin, kai ta Hoti tēs metanoias kai tēs apheseōs tōn hamartiōn ho parōn esti kairos " en de tǭ mellonti aiōni ē dikaia krisis tēs antapodoseōs. MARKOS. Hina de eidēte, hoti exousian echei ho Uios tou anthrōpou epi tēs gēs hamartias aphiegai, «egei" MATThAIOS. ᾿Amēn» egō hymin, hosa an dēsēte epi tēs gēs, estai dedemega ouragǭ" kai hosa an «ysēte epi tēs gēs, {{{|: a ē) hymin, hoti ean dyo hymōn symphōgēsōsin epi tēs pota, hip phia oēïpths phai ep gēs peri pantos pragmatos, hou ean aitēsōntai, gegēsetai hautois para tou Patros mou tou en ouranois IŌANNĒS. “Hoti erchetai hōra, en hē pantes hoi en tois mnēmeiois akousontai tēs tai anastēsontai en tę̄ krisei meta tēs geneas tautēs " heōs on idou taton Solybōnos zris iïs (Mai ē. chii, Rhagib. legei. Kai palin " amēn legō. hautou, kai echporeusontai, hoi ta agatha ha poiēsantes, eis agastasin zōēs hoi de ta praxantes, eis anastasin chriseōs. PROS RŌM. IN tou ploutou tēs chrēstotētos autou, kai tēs anochēs, kai tēs makrothymias kataphroneis, agnoōn, hoti to chrēston tou Theou eis metagoian se agei? Kata de tēn sklērotēta sou, kai amekardian, thēsaurizeis heautǭ hēmerą orgēs kai apochazlypseōs, kai dikaiokrisias tou Theou, hos apodōseis hekastǭ kata ta erga autou. PRAXEIS. Tous men oun chronous tēs agnoias hyperidōn ho Theos, ta nyn parangellei tois agthrōpois pasi pantachou metanoein" kathote estēsen hēmeran, en ē mellei krigein tēn oikoumenēn. Hoti dei tous metanoountas klaiein pikrōs, kai ta thyoï rmapiïoēiïapi loipa, hosa idia tēs metanoias, ek kardias epiMATThAIOS. Kai emnēsthē ho Petros tou rhēmatos ᾿Iēsou eirēkotos autǭ, hoti Prin ē alektora phōnēsai, tris aparnēsę̄ me. Kai exelthōn hexō, eklause pikrōs. PROS KOR. b΄. ᾿A.1.1) ho parakalōn tous tapeinous, parekalesen hēmas en tę̄ ᾿ pharousią Titou. Ou monon de en tę̄ parousią autou, a.lla kai en tę̄ paraklēsei ē parechiiēthē hyphʼ hymin, anangellōn hēmin tēn hymōn epipothēsin, ton hymōn edyrmon, ton hymōn zēlon hyper emou. Kai metʼ olia ᾿Idou gar auto touto to kata Theon «ypēthēgai hymas, posēn kateirgasato en hymin spoudēn" alla apoilogian, a.11a agagachtēsin, alla phobon, a.la epipothēsin, a.lla (᾿s nos eaiitheï eis zēlon, alla ekdikēsin" en panti sygestēsate heautous hagnous einai en tǭ pragmati. PRAXEIS. te tōn pepisteukotōn ērchonto, goumenoi kai anangellontes tas praxeis autōn. Hikanoi te tōn ta perierga praxantōn synchomisantes tas biblous katekaion egōpion Hoti tois metanoousin ouk archei pros sōtērian hē anachōrēsis monē tōn hamartēmatōn, chreia de hautois kai karpōn axiōn tēs metanoias. MATThAIOS. Idōn» de poililous tōn Pharisaiōn kai Saddoukaiōn erchomenous epi to baptisma autou, eipen autois" Gengēmata echidgōn, tis hypedeixen hymin phygein apo tēs mellousēs horgēs? Poiēsate oun karpous axious tēs metagoias, kai mē doxēte legein en heautois " tera echomen ton ᾿Abraam. Legō gar hymin, hoti dynatai ho Theos ek tōn «lithōn toutōn egeirai tekna tǭ Athdraam. Ēdē de kai hē axinē pros tēn rhizan tōn dendrōn keitai. Pan oun dendron, mē poioun karpon kalon, ekkoptetai, kai eis Hoti meta tēn enteuthen apallagēn ouch esti kairos katorthōmatōn, tou Theou ton paronta kairon deis, POĒ xapirdotapi oiei heuprosdechtos, idou nyn hēmera sōtērias mēdemian en mēthę̄ hē diakonia, aïli en panti sygistōntes heautous, hōs Theou diachogoi. PROS GAL. en makrothymią eis ergasian tōn pros tēn autou euarestēsin. MATThAIOS. Tote homoiōthēsetai hē tōn ouranōn deka parthenois, haitines, ladousai tou nymphiou. Pente de ēsan ex autōn phronimoi, kai pente mōrai" haitines mōrai, ladousai tas «ampadas hautōn, ouk xladon methʼ heautōn elaion" hai de phronimoi xïladon elaion en tois angeiois hautōn meta tōn lampadōn hautōn. Chrognizontos de tou gymphiou, enystaxan pasai kai echatheudon. Mesēs de gychtos kraugē gegogen" Idou ho gymrios erchetai, exerchesthe eis apantēsin autou. Tote ēgerthēsan pasai hai parthenoi ekeinai, kai echosmēsan tas lampadas hautōn. Hai de mōrai tais phronimois eipon" Dote hēmin ek tou elaiou hymōn, hoti hai lampades hēmōn sdegenygtai. pote ouk arkesę̄ hēmin kai hymin" poreuesthe de mallon pros tous pōlountas, kai agorasate heautais. Aperchomenōn de autōn agorasai, then ho gymphios, kai hai hetoimoi eisēϑthon metʼ auytou eis tous gamous, kai ekileisthē hē thyra Hysteron de erchontai kai hai 1oipai parthenoi, Kyrie, Kyrid, anoixon hēmin. Ho de apokritheis, eipen" ᾿Amēn «egō hymin, ouk hoida hymas. LOUKAS. ᾿Agōnisasthe eiselthein dia tēs stenēs pylēs, hoti po.1.1oi, logō hymin, zētēsousin eiselthein, kai ouk ischysousin. Aph᾿ hou an egerthę̄ ho hoikodespotēs, kai apochzleisę̄ tēn thyran, kai arxēsthe exō hestanai, kai krouein tēn thyran, «“egontes" Kyrie, Kyrie, agoixon hēmin" kai apokritheis erei (d2) hymin Ouk hoida hymas pothen este. PROS KOR. b΄ʼ. ᾿Idou nyn kairos mēdeni didontes prokopēn, hina mē mōoun hōs kairon echomen, ergazōmetha to agathon pros pantas.
That those who believe in the Lord must first repent, according to the preaching of John and of our Lord Jesus Christ himself; for those who do not repent now [will be judged] more severely than those condemned before the gospel. Matthew: “From that time Jesus began to preach and to say: Repent, for the kingdom of heaven has drawn near.” … “Then he began to reproach the cities in which most of his mighty works had been done, because they had not repented. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more bearable for Tyre and Sidon on the day of judgment than for you,” and so on.
That the present is the time of repentance and of the forgiveness of sins, but in the age to come is the just judgment of recompense. Mark: “But that you may know that the Son of Man has authority on earth to forgive sins,” he says … Matthew: “Truly I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth … [will be loosed in heaven. Again, truly I say] to you that if two of you agree on earth about any matter for which they ask, it will be done for them by my Father in heaven.” John: “For the hour is coming in which all who are in the tombs will hear [his voice] … and they will come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” To the Romans: “[Or] do you despise the riches of his kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance? But by your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and of the revelation of the righteous judgment of God, who will repay each according to his works.” Acts: “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world.”
That those who repent must weep bitterly and show from the heart the other things that belong to repentance … Matthew: “And Peter remembered the word of Jesus, who had said to him, ‘Before the cock crows, you will deny me three times.’ And he went out and wept bitterly.” Second to the Corinthians: “But he who comforts the lowly comforted us by the coming of Titus, and not only by his coming but also by the comfort with which he was comforted by you, as he told us of your longing, your mourning, your zeal for me.” And a little later: “For see what earnestness this very thing, your being grieved according to God, has produced in you: what defence, what indignation, what fear, what longing, … what zeal, what punishment! In every way you have shown yourselves to be innocent in the matter.” Acts: “[And many] of those who had believed came, confessing and declaring their deeds. And a number of those who had practised magic arts gathered their books and burned them before [all].”
That for those who repent, withdrawal from their sins alone is not enough for salvation; they also need fruits worthy of repentance. Matthew: “But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, ‘Offspring of vipers! Who warned you to flee from the wrath to come? Bear fruits, then, worthy of repentance, and do not presume to say to yourselves, “We have Abraham as our father.” For I tell you that God is able from these stones to raise up children to Abraham. Even now the axe is laid to the root of the trees. Every tree, then, that does not bear good fruit is cut down and [thrown] into [the fire].’”
That after our release from here there is no time for good deeds, [since God has given] the present time … “… [now is the acceptable time]; behold, now is the day of salvation, giving no offence in anything, so that the ministry may not be blamed, but in everything commending ourselves as ministers of God.” To the Galatians: … in patience, for the working of what pleases him. Matthew: “Then the kingdom of heaven will be like ten virgins who took [their lamps and went out to meet] the bridegroom. Five of them were wise and five foolish. The foolish, when they took their lamps, took no oil with them; but the wise took oil in their flasks with their lamps. As the bridegroom was delayed, they all became drowsy and slept. But at midnight there was a cry: ‘Behold, the bridegroom is coming! Go out to meet him.’ Then all those virgins rose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ [But the wise answered, ‘Perhaps] there will not be enough for us and for you; go rather to those who sell and buy for yourselves.’ And while they were going away to buy, [the bridegroom came], and those who were ready went in with him to the wedding feast, and the door was shut. Afterward the other virgins also came, [saying], ‘Lord, Lord, open to us.’ But he answered and said, ‘Truly I say to you, I do not know you.’” Luke: “Strive to enter through the narrow gate, for many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, Lord, open to us,’ he will answer and say to you, ‘I do not know where you come from.’” Second to the Corinthians: “Behold, now is the [acceptable] time … giving no offence to anyone, so that [the ministry] may not be blamed.” [To the Galatians]: “So then, while we have time, let us do good to all.”
Matt 4:17 (quotation, high confidence) · Matt 11:20–22 (quotation, high confidence) · Mark 2:10 (quotation, high confidence) · Matt 18:18–19 (quotation, high confidence) · John 5:28–29 (quotation, high confidence) · Rom 2:4–6 (quotation, high confidence) · Acts 17:30–31 (quotation, high confidence) · Matt 26:75 (quotation, high confidence) · 2 Cor 7:6–7 (quotation, high confidence) · 2 Cor 7:11 (quotation, high confidence) · Acts 19:18–19 (quotation, high confidence) · Matt 3:7–10 (quotation, high confidence) · 2 Cor 6:2–4 (quotation, high confidence) · Gal 6:9–10 (quotation, medium confidence) · Matt 25:1–12 (quotation, high confidence) · Luke 13:24–25 (quotation, high confidence)
Notes and citation
Summary: Basil's first rule: believers must repent first, now is the time for repentance, repentance must be heartfelt and bear fruit, and after death there is no more time for good deeds.
- The archive.org OCR of PG 31 interleaves Migne's Greek and Latin columns and has lost many lines; lost words are marked … and words supplied by sense are in brackets. Fragments of Matt 12:41–42 and of the Latin column that stand in the scan text after the John quotation are left untranslated. The rule has five chapters in Migne (repentance first; the present time; weeping; fruits worthy of repentance; no time after death), which run on here. The end of the fifth chapter repeats 2 Cor 6:2–3 and Gal 6:10, which the scan had partly lost at its start.
Topics: Ethics, Eschatology, Repentance
Cite (SBL): Basil, Reg. mor. 1 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/1
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 2
2PG 31 31
᾿σθτι ἀδύνατον δουλεῦσαι Θεῷ τὸν καὶ τοῖς ἀλλοτρίοις ΜΑΤΘΑΙ͂ΟΣ. Οὐδεὶς δύναται δυσὶ κυρίοις δουἢ γὰρ τὸν ἕνα μισήσει, καὶ τὸν ἕτερον ἀγαπήσει" ἣ ἑγὸς ἀγθέξεται, καὶ τοῦ ἑτέρου χαταφρογήσει. Οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ. ΠΡῸΣ ΚΟΡ. β΄. Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; ἣ τίς κοιγωγία φωτὶ πρὸς σκότος; τίς δὲ συμφρώνησις Χριστῷ πρὸς Βειία1; ἣ τίς μερὶς πιστῷ μετὰ ἀπίστου; τίς δὲ συγκατάθεσις Θεοῦ μετὰ εἰδώλων; Ὅτι τὸν ὑπαχούσαντα τῷ Εὐαγγελίῳ δεῖ πρῶ πον χαθαρισθῆναι ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἵνα οὕτως εὐπρότδεχτος τῷ Θεῷ Α΄. γένηται ἐν τοῖς τῆς ἁγιωσύνης χατορθώμασιν. ΜΑΤΊΘΑΙΟΣ. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας (θ4). Φαρισαῖε καθάριοον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵγα γέγηται καὶ τὸ ἐκτὸς αὐτῶν καθαρόν. ΠΡῸΣ ΚΟΡ. β΄. Ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοι, καθαρίσωμὲν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς Ῥαγα βαπὶ (Ναί. χχιῖ, ας εγσο ἐιαὍτι ἀδύνατον μαθητὴν τοῦ Κυρίου γενέσθαι τὸν ῃ Θυοί προσπαθῶς ἔχοντα πρός τι τῶν παρόντων, ἢ ἀνεχόμενόν τινος τῶν καὶ ἐπʼ ὀλίγον ΜΑΤΘΑΙΟΣ. Ὃ φιϊῶν πατέρα ἣ μητέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος. Καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος. Καὶ ὃς αμδάγει τὸν σταυρὸν αὑτοῦ, καὶ ἀχοιουθεῖ ὀπίσω μου, οὐχ ἔστι μου ἄξιος.... ΕΥ̓͂ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαργησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὑτοῦ, καὶ ἀκολουθείτω μοι. Ὅς γὰρ ἂν θέλῃ τὴν ψυχὴν αὑτοῦ σῶσαι,
᾿sthti adynaton douleusai Theǭ ton kai tois allotriois MATThAIOS. Oudeis dynatai dysi kyriois douē gar ton hena misēsei, kai ton heteron agapēsei" hē hegos agthexetai, kai tou heterou chataphrogēsei. Ou dynasthe Theǭ douleuein kai mamōną. PROS KOR. b΄. Mē ginesthe heterozygountes apistois. Tis gar metochē dikaiosynę̄ kai anomią? hē tis koigōgia phōti pros skotos? tis de symphrōnēsis Christǭ pros Beiia1? hē tis meris pistǭ meta apistou? tis de synkatathesis Theou meta eidōlōn? Hoti ton hypachousanta tǭ Euangeliǭ dei prō pon chatharisthēnai apo pantos molysmou sarkos kai pneumatos, hina houtōs euprotdechtos tǭ Theǭ A΄. genētai en tois tēs hagiōsynēs chatorthōmasin. MATIThAIOS. Ouai hymin, grammateis kai Pharisaioi hypokritai, hoti katharizete to exōthen tou potēriou kai tēs paropsidos, esōthen de gemousin ex harpagēs kai akrasias (th4). Pharisaie katharioon prōton to entos tou potēriou kai tēs paropsidos, higa gegētai kai to ektos autōn katharon. PROS KOR. b΄. Tautas oun echontes tas epangelias, agapētoi, katharisōmen heautous apo pantos molysmou sarkos Rhaga bapi (Nai. chchii, as egso eiaOti adynaton mathētēn tou Kyriou genesthai ton ę̄ Thyoi prospathōs echonta pros ti tōn parontōn, ē anechomenon tinos tōn kai epʼ oligon MATThAIOS. Ho phiïōn patera hē mētera hyper eme, ouk esti mou axios. Kai ho philōn huion ē thygatera hyper eme, ouk esti mou axios. Kai hos amdagei ton stauron hautou, kai achoiouthei opisō mou, ouch esti mou axios.... EU tis thelei opisō mou elthein, apargēsasthō heauton, kai aratō ton stauron hautou, kai akoloutheitō moi. Hos gar an thelę̄ tēn psychēn hautou sōsai,
That one cannot serve God who [is entangled] also in things foreign [to piety]. Matthew: “No one can serve two masters; for either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and mammon.” Second to the Corinthians: “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Beliar? Or what portion has a believer with an unbeliever? What agreement has the temple of God with idols?”
That whoever has obeyed the gospel must first be cleansed from every defilement of flesh and spirit, so that he may thus become acceptable to God in the good works of holiness. Matthew: “Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and the dish, but inside they are full of robbery and self-indulgence. [Blind] Pharisee, first cleanse the inside of the cup and the dish, so that the outside of them also may become clean.” Second to the Corinthians: “Since we have these promises, beloved, let us cleanse ourselves from every defilement of flesh [and spirit] …”
That one cannot become a disciple of the Lord who is attached by passion to anything of the present world, or who tolerates anything that draws him away even a little [from the commandment of God]. Matthew: “Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up his cross and follow after me is not worthy of me.” … “If anyone wishes to come after me, let him deny himself and take up his cross and follow me. For whoever wishes to save his life …”
Matt 6:24 (quotation, high confidence) · 2 Cor 6:14–16 (quotation, high confidence) · Matt 23:25–26 (quotation, high confidence) · 2 Cor 7:1 (quotation, high confidence) · Matt 10:37–38 (quotation, high confidence) · Matt 16:24–25 (quotation, high confidence)
Notes and citation
Summary: Basil's second rule: no one can serve God while bound to other things; the convert must first be cleansed, and nothing of this world may come before Christ.
- The scan text breaks off in the middle of Matt 16:25; the rest of the rule (in Migne also Luke 14:26 and 14:33) is lost in the OCR, though part of it appears out of place in Rule 3. A line of the Latin column after 2 Cor 7:1 is left untranslated. Words in brackets are supplied by sense.
Topics: Ethics, Asceticism
Cite (SBL): Basil, Reg. mor. 2 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/2
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 3
3PG 31 31
Ὅτι πρώτη καὶ μεγάλη ἐντολὴ ἐν τῷ νόμῳ ὑπὸ τοῦ Κυρίον ἐμαρτυρήθη, ἀγαπᾷν τὸν Θεὸν ἐξ ὅλης τῆς καρδίας " καὶ δευτέρα, ἀγαπᾷν τὸν πλησίον ὡς ΜΑΤΘΑΙ͂ΟΣ. Ὁ δὲ ησοῦς ἔφη αὐτῷ ᾿Αγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ δλης τῆς ψυχῆς σου, καὶ ἐξ δλης τῆς ἰσχύος σου, καὶ ἐξ δλης τῆς διανοίας σου. Αὕτη ἐστὶν ἡ πρώτη καὶ μεγάλῃ ἐντολή " δευτέρα δὲ ὁμοία, αὕτη ᾿Αγαπήσεις τὸν πιησίον Ὅτι ἔλεγχος τοῦ μὴ ἀγαπᾶν τὸν Θεὸν, καὶ τὸν Χριστὸν αὐτοῦ, τὸ, τὰς ἐντολὰς αὐτοῦ μὴ τηρεῖν " ἀτυΐδειξις δὲ τοῦ ἀγαπᾷν, ἣ τήρησις τῶν ἐντολῶν τοῦ Χριστοῦ, ἐν ὑπομονῇ τῶν αὐτοῦ παθημάτων μέχρι θανάτου. ΙΩΑΝΝΗ͂Σ. Ὁ ἔχων τὰς ἐγντοιάς μου, καὶ τηἐξ ἁρπαγῆς καὶ ἀδικίας, καὶ κατʼ ὀλίγον. εἶπε δὴ καὶ ἕτεεἰς τὴν βασιλείαν τοῦ Θεοῦ. Σιν, εἰ 564., εἴ τις ἔρχεται πρός με, οἱ οξίογα αἀπιαί ραΐγθηι αμό τηαίγοηι ρέει φιάαηὶ πιθ, πον φμαπι τὴῦ, ἨΟΠ ὁδὶ πιὲ αἀἴρπιδ. Εἰ φεὶ κοπ ατεὶρὶξ μίξει Ἠϊ6, ΠῸΝ ἐδ πιὸ εἰαΐπε μια, εἰ οὐ (οία πιριιῖα ίμα. ΗἾδα εδἰ ργίπιμιν [.48, ὃς οὐχ ἀποτάσσεται πᾶσι τοῖς ἑαυτοῦ ὑπάρχουσιν, οὐ δύναταί μου εἶναι μαθητής. αὐτῇ, δαὶ ταύτῃ, τῶν ὑπὲρ αὐτοῦʼ παθημάτων. Ομι ποη αἰ σὶι πιο, φογπιοπες πίθος ΠῸΠ ρῶν αὑτὰς, ἐκεῖνός ἔστιν ὁ ἀγαπῶν μμ. Ὁ μὴ εἰς (ἰδία. 48)... δίς ἀγαπῶν με, τοὺς 1όγουςεμου οὐ τηρεῖ. Ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς ἐγὼ τὰς ἐντοιὰς τοῦ Πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ. ΠΡῸΣ ΡΩΜ. Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλίψις; ἣ στενοχωρία; ἣ διωγμός ; ἣ γυμνότης; ἣ κίνδυνος; ἣ μάχαιρα; Καθὼς γέγραπται. Ὅτι ἔνεχκα σοῦ θανατούμεθα σφαγῆς. ᾿Α1λ.1ʼ ἐν τούτοις πᾶσιν» διὰ τοῦ ἀγαπήσαντος ἡμᾶς, καὶ τὰ ἕξϊς.
Hoti prōtē kai megalē entolē en tǭ nomǭ hypo tou Kyrion emartyrēthē, agapąn ton Theon ex holēs tēs kardias " kai deutera, agapąn ton plēsion hōs MATThAIOS. Ho de ēsous ephē autǭ ᾿Agapēseis Kyrion ton Theon sou ex holēs tēs kardias sou, kai ex dlēs tēs psychēs sou, kai ex dlēs tēs ischyos sou, kai ex dlēs tēs dianoias sou. Hautē estin hē prōtē kai megalę̄ entolē " deutera de homoia, hautē ᾿Agapēseis ton piēsion Hoti elenchos tou mē agapan ton Theon, kai ton Christon autou, to, tas entolas autou mē tērein " atyïdeixis de tou agapąn, hē tērēsis tōn entolōn tou Christou, en hypomonę̄ tōn autou pathēmatōn mechri thanatou. IŌANNĒS. Ho echōn tas egntoias mou, kai tēex harpagēs kai adikias, kai katʼ oligon. eipe dē kai heteeis tēn basileian tou Theou. Sin, ei 564., ei tis erchetai pros me, hoi oxioga aapiai raïgthēi amo tēaigoēi reei phiaaēi pith, pon phmapi tēu, ĒOP hodi pie aairpid. Ei phei kop ateirix mixei Ēï6, PON ed pio eiaïpe mia, ei ou (oia piriiia ima. ĒIda edi rgipimin [.48, hos ouch apotassetai pasi tois heautou hyparchousin, ou dynatai mou einai mathētēs. autę̄, dai tautę̄, tōn hyper autouʼ pathēmatōn. Omi poē ai sii pio, phogpiopes pithos POP rōn hautas, ekeinos estin ho agapōn mm. Ho mē eis (idia. 48)... dis agapōn me, tous 1ogousemou ou tērei. Ean tas entolas mou tērēsēte, meneite en tę̄ agapę̄ mou, kathōs egō tas entoias tou Patros mou tetērēka, kai menō autou en tę̄ agapę̄. PROS RŌM. Tis hēmas chōrisei apo tēs agapēs tou Christou? thlipsis? hē stenochōria? hē diōgmos ? hē gymnotēs? hē kindynos? hē machaira? Kathōs gegraptai. Hoti enechka sou thanatoumetha sphagēs. ᾿A1l.1ʼ en toutois pasin» dia tou agapēsantos hēmas, kai ta hexïs.
That the first and great commandment in the law, as the Lord bore witness, is to love God with the whole heart, and the second, to love one's neighbour as [oneself]. Matthew: “And Jesus said to him: You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbour [as yourself].”
That the proof of not loving God and his Christ is not keeping his commandments, and the demonstration of loving him is keeping the commandments of Christ, with endurance of his sufferings even to death. John: “Whoever has my commandments and keeps them, he it is who loves me. … Whoever does not love me does not keep my words. … If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love.” To the Romans: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or nakedness, or danger, or sword? As it is written: For your sake we are being killed [all the day long; we are regarded as sheep for] slaughter. But in all these things [we are more than conquerors] through him who loved us,” and what follows.
[Out of place in the scan text, from the end of Rule 2:] “… whoever does not renounce all that he has cannot be my disciple.”
Matt 22:37–39 (quotation, high confidence) · John 14:21 (quotation, high confidence) · John 14:24 (quotation, high confidence) · John 15:10 (quotation, high confidence) · Rom 8:35–37 (quotation, high confidence) · Ps 44:22 (43:23 LXX) (quotation, high confidence) · Luke 14:33 (quotation, high confidence)
Notes and citation
Summary: Basil's third rule: the first commandment is love of God and the second love of neighbour, and love of God is shown by keeping Christ's commandments even to death.
- The scan text here is mixed with lines of Migne's Latin column and with words displaced from Rule 2 (Luke 14:33, “whoever does not renounce all that he has cannot be my disciple”, and debris of Luke 14:26); the displaced verse is translated at the end, the rest is left out. Words in brackets are supplied by sense from the verses quoted.
Topics: Ethics, Love of God and neighbour
Cite (SBL): Basil, Reg. mor. 3 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/3
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 4
4PG 31 31
τι τιμᾷ καὶ δοξάξει τὸν Θεὸν ὁ τὸ θέλημα αὐτοῦ ΙΩΑΝΝΗΣ. Ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς" τὸ ἔργον ἐτελείωσα, ὃ δέδωκάς μοι ἵγα ποιήσω. ΜΑΤΘΑΙ͂ΟΣ. Οὕτως «“αμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀγθρώπων, ὅπως ἴδωσιν» ὑμῶν τὰ καὰ ἔργα, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. ΠΡΟΣ ΦΙΛΙΠ. Ἴνα ἦτε εἰλιχριγεῖς καὶ ἀπρόσχοποι εἰς ἡμέραν Χριστοῦ, πιηρωμέγνοι καρπῶν δικαιοσύνης τῶν διὰ Ἰησοῦ Χριστοῦ, εἰς δόξαν καὶ ἔπαινον Θεοῦ. ΠΡῸΣ ῬΩΜ. Ὃς ἐν γόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις.
ti timą kai doxaxei ton Theon ho to thelēma autou IŌANNĒS. Egō se edoxasa epi tēs gēs" to ergon eteleiōsa, ho dedōkas moi higa poiēsō. MATThAIOS. Houtōs «“ampsatō to phōs hymōn emprosthen tōn agthrōpōn, hopōs idōsin» hymōn ta kaa erga, kai doxasōsi ton Patera hymōn ton en tois ouranois. PROS PhILIP. Ina ēte eilichrigeis kai aproschopoi eis hēmeran Christou, piērōmegnoi karpōn dikaiosynēs tōn dia Iēsou Christou, eis doxan kai epainon Theou. PROS RhŌM. Hos en gomǭ kauchasai, dia tēs parabaseōs tou nomou ton Theon atimazeis.
That whoever [does] his will honours and glorifies God. John: “I glorified you on earth; I finished the work that you gave me to do.” Matthew: “In the same way let your light shine before people, so that they may see your good works and glorify your Father who is in heaven.” To the Philippians: “So that you may be pure and blameless for the day of Christ, filled with the fruits of righteousness that come through Jesus Christ, to the glory and praise of God.” To the Romans: “You who boast in the law dishonour God by breaking the law.”
Textual problem in this passage: see the notes.
John 17:4 (quotation, high confidence) · Matt 5:16 (quotation, high confidence) · Phil 1:10–11 (quotation, high confidence) · Rom 2:23 (quotation, high confidence)
Notes and citation
Summary: Basil's fourth rule: doing God's will glorifies him, and breaking his law dishonours him.
- The second half of the heading (in Migne: and whoever breaks his law dishonours him) is lost in the scan text; the Romans quotation states it.
Topics: Ethics
Cite (SBL): Basil, Reg. mor. 4 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-moralia-4) · Report an error
Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 5
5PG 31 31
Ο “οτι δεῖ, παντὸς μίσους πρὸς πάντας καθαρεύοντα καὶ τοὺς ἐχθροὺς ἀγαπᾷν " ὑπὲρ δὲ τῶν φίλων τὴν ψυχὴν τιθέναι, ὅταν χρεία καλῇ, τοιαύτην ἔχοντα ἀγάπην, οἵαν ἔσχε πρὸς ἡμᾶς ὁ Θεὸς, καὶ ὁ ΧριΜΑΤΘΑΙ͂ΟΣ. Ἠκούσατε, ὅτι ἐῤῥέθη τοῖς ἀρχαίοις" ᾿Αγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρύγ σου. Ἐγὼ δὲ λέγω ὑμῖν' γαπᾶτε τοὺς ἐχθροὺς ὑμῶν" Καὶ μετʼ ὀλίγα" “Ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. ἸΩΆΝΝΗΣ. Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν αὑτοῦ τὸν μονογενῆ ἔδωκεν Αὕτη ἐστὶν ἐντοιϊὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ὅλην τὴν ἡμέραν. τὴν ψυχὴν... ἔχοντας. ἐγὼ ἠγάπησα ὑμᾶς. Μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὑτοῦ θῇ ὑπὲρ τῶν φίλων αὑτοῦ. ΛΟΥ͂ΚΑΣ. Καὶ ἔσεσθε υἱοὶ τοῦ Ὑψίστον, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχωρίστους καὶ πογηρούς. Γίνεσθε οὖν οἰκτίρμονες, καθὼς καὶ ὁ Πατὴρ ὑμῶν οἰκτίρμων ἐστί. ΠΡῸΣ ΡῬΩΜ. Συνίστησι δὲ τὴν ἑαυτοῦ ἀγάπην ὁ Θεὸς εἰς ἡμᾶς. ὅτι, ἔτι ἁμαρτωλῶν ἡμῶν ὄντων, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. ΠΡῸΣ ΕΦΕΣ. οὖν μιμηταὶ τοῦ Θεοῦ ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπιστεύων εἰς αὐτὸν μὴ ἀπόληται, εκ οπιιῖδ φεὶ στοά πησεν ἡμᾶς, καὶ παρέδωκεν ξαυτὸν ὑπὲρ ἡμῶν αὶ ἴρειπι ργο προσφορὰν καὶ θυσίαν τῷ Θεῷ Ὅξι ἀπόδειξις τῶν τοῦ Χριστοῦ μαθητῶν ἡ ἐν αὐτῷ πρὸς ἀλλήλους ἀγάπη. ΙΩΑΝΝΗΣ. Ἐν τούτῳ γνώσονται πάντες, ὅτι ἐμοὶ μαθηταί ἔστε, ἐὰν ἀγάπην ἔχητε ἐν Ὅτι ἔλεγχος τοῦ μὴ ἔχειν τὴν Χριστοῦ ἀγάπην πρὸς τὸν πλησίον τὸ ποιῆσαί τι τῶν βλαπτόντων ἣ λυπούντων αὐτὸν εἰς ἐχχοπὴν τῆς πίστεως, κἂν συγχεχωρημένον ὑπὸ τῆς Γραφῆς τῷ ἰδίῳ λόνῳ ΠΡΟΣ ΡΩΜ. Εἰ γὰρ διὰ βρῶμα ὁ ἀδελφὸς σου «λυπεῖται, οὐχέτε κατὰ ἀγάπην περιπατεῖς. Μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε, ὑπὲρ οὗ ὁ Ὅτι δεῖ τὸν Χριστιανὸν καὶ τὸν λυπούμενον κατʼ αὐτοῦ παντὶ τρόπῳ τό γε ἐπʼ αὐτῷ θεραπεύειν. ΜΑΤΘΑΙΟΣ. ʼΕὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς, ὅτι ὁ ἀδε.ῖοός σου ἔχει τι κατὰ σοῦ, ἄφες ἐχεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε σρῶτον, διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. ΠΡῸΣ ΚΟΡ. αʼ. Ο .... Ὅτι τὴν κατὰ Χριστὸν ἀγάπην ὁ ἔχων ἔστιν ὅτε καὶ λυπεῖ πρὸς τὸ συμφέρον τὸν ἀγαπώμεΙΩΑΝΝΗΣ. Νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με Ποῦ ὑπάτεις; "ΑΔ. ὅτι ταῦτα .ελάληκα ὑμῖν, ἡ λύπη πεπιλήρωχεν ὑμῶν τὴν καρδίαν. ᾿Α.1.1 ἐγὼ τὴν ἀλήθειαν ὑμῖν συμφέρει ὑμῖν, ἵνα ἐγὼ ἀπέλθω. Ἐὰν γὰρ μὴ ἀπέλθω, ὁ Παράχιλητος οὐκ πρὸς ὑμᾶς. ΠΡῸΣ ΚΟΡ. β΄. Ὥστε με ρῆνγαιε, ὅτι, εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστοιἹῇ, ὅτι ἡ ἐπιστολὴ ἐκείνη, εἰ καὶ πρὸς ὥραν, ἐλύπησεν ὑμᾶς. Νῦν χαίρω, οὐχ ὅτι ἐλυπήθητε, ὅτι ἐϊλυπήθητε εἰς μετάνοιαν. ᾿Ελυπήθητε γὰρ κατὰ Θεὸν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν.
O “oti dei, pantos misous pros pantas kathareuonta kai tous echthrous agapąn " hyper de tōn philōn tēn psychēn tithenai, hotan chreia kalę̄, toiautēn echonta agapēn, hoian esche pros hēmas ho Theos, kai ho ChriMATThAIOS. Ēkousate, hoti errhethē tois archaiois" ᾿Agapēseis ton plēsion sou, kai misēseis ton echthryg sou. Egō de legō hymin' gapate tous echthrous hymōn" Kai metʼ oliga" “Esesthe oun hymeis teleioi, hōsper ho Patēr hymōn ho ouranios teleios estin. IŌANNĒS. Houtōs gar ēgapēsen ho Theos ton kosmon, hōste ton Huion hautou ton monogenē edōken Hautē estin entoiïē hē emē, hina agapate allēlous, kathōs holēn tēn hēmeran. tēn psychēn... echontas. egō ēgapēsa hymas. Meizona tautēs agapēn oudeis echei, hina tis tēn psychēn hautou thę̄ hyper tōn philōn hautou. LOUKAS. Kai esesthe huioi tou Hypsiston, hoti autos chrēstos estin epi tous achōristous kai pogērous. Ginesthe oun oiktirmones, kathōs kai ho Patēr hymōn oiktirmōn esti. PROS RRhŌM. Synistēsi de tēn heautou agapēn ho Theos eis hēmas. hoti, eti hamartōlōn hēmōn ontōn, Christos hyper hēmōn apethanen. PROS EPhES. oun mimētai tou Theou hōs tekna agapēta, kai peripateite en agapę̄, kathōs kai ho Christos ēgapisteuōn eis auton mē apolētai, ek opiiid phei stoa pēsen hēmas, kai paredōken xauton hyper hēmōn ai ireipi rgo prosphoran kai thysian tǭ Theǭ Hoxi apodeixis tōn tou Christou mathētōn hē en autǭ pros allēlous agapē. IŌANNĒS. En toutǭ gnōsontai pantes, hoti emoi mathētai este, ean agapēn echēte en Hoti elenchos tou mē echein tēn Christou agapēn pros ton plēsion to poiēsai ti tōn blaptontōn hē lypountōn auton eis echchopēn tēs pisteōs, kan synchechōrēmenon hypo tēs Graphēs tǭ idiǭ lonǭ PROS RŌM. Ei gar dia brōma ho adelphos sou «lypeitai, ouchete kata agapēn peripateis. Mē tǭ brōmati sou ekeinon apollye, hyper hou ho Hoti dei ton Christianon kai ton lypoumenon katʼ autou panti tropǭ to ge epʼ autǭ therapeuein. MATThAIOS. ʼEan oun prospherę̄s to dōron sou epi to thysiastērion, kakei mnēsthę̄s, hoti ho ade.ioos sou echei ti kata sou, aphes echei to dōron sou emprosthen tou thysiastēriou, kai hypage srōton, diallagēthi tǭ adelphǭ sou, kai tote elthōn prosphere to dōron sou. PROS KOR. aʼ. O .... Hoti tēn kata Christon agapēn ho echōn estin hote kai lypei pros to sympheron ton agapōmeIŌANNĒS. Nyn de hypagō pros ton pempsanta kai oudeis ex hymōn erōtą me Pou hypateis? "AD. hoti tauta .elalēka hymin, hē lypē pepilērōchen hymōn tēn kardian. ᾿A.1.1 egō tēn alētheian hymin sympherei hymin, hina egō apelthō. Ean gar mē apelthō, ho Parachilētos ouk pros hymas. PROS KOR. b΄. Hōste me rēngaie, hoti, ei kai elypēsa hymas en tę̄ epistoiIę̄, hoti hē epistolē ekeinē, ei kai pros hōran, elypēsen hymas. Nyn chairō, ouch hoti elypēthēte, hoti eïlypēthēte eis metanoian. ᾿Elypēthēte gar kata Theon, hina en mēdeni zēmiōthēte ex hēmōn.
That one must be free of all hatred toward all people and love even one's enemies, and lay down one's life for one's friends when need calls, having such love as God and Christ had for us. Matthew: “You have heard that it was said to those of old: You shall love your neighbour and hate your enemy. But I say to you: Love your enemies.” And a little later: “You therefore shall be perfect, as your heavenly Father is perfect.” John: “For God so loved the world that he gave his only-begotten Son, [that whoever] believes in him should not perish …” “This is my commandment, that you love one another as I have loved you. Greater love than this no one has, that someone lay down his life for his friends.” Luke: “And you will be sons of the Most High, for he is kind to the ungrateful and the wicked. Be merciful, then, as your Father also is merciful.” To the Romans: “But God shows his own love for us in that while we were still sinners Christ died for us.” To the Ephesians: “[Be] therefore imitators of God, as beloved children, and walk in love, as Christ also loved us and gave himself up for us, an offering and sacrifice to God …”
That the proof of Christ's disciples is their love for one another in him. John: “By this all people will know that you are my disciples, if you have love for one another.”
That the proof of not having Christ's love toward one's neighbour is doing anything that harms or grieves him to the overthrow of his faith, even if it is something the Scripture allows in its own terms. To the Romans: “For if your brother is grieved on account of food, you are no longer walking in love. Do not by your food destroy that one for whom Christ [died].”
That the Christian must in every way, as far as it depends on him, heal even the one who is aggrieved against him. Matthew: “So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift.” First to the Corinthians: …
That whoever has the love that is according to Christ sometimes grieves the one he loves, for his good. John: “But now I am going to him who sent me, and none of you asks me, ‘Where are you going?’ But because I have said these things to you, sorrow has filled your heart. Nevertheless, I tell you the truth: it is to your advantage that I go away. For if I do not go away, the Helper will not [come] to you.” Second to the Corinthians: “So that I [rejoiced still more]; for even if I grieved you with my letter, [I do not regret it, for I see] that that letter grieved you, though only for a while. Now I rejoice, not because you were grieved, but because you were grieved to repentance. For you were grieved according to God, so that you suffered no loss through us.”
Textual problem in this passage: see the notes.
Matt 5:43–44 (quotation, high confidence) · Matt 5:48 (quotation, high confidence) · John 3:16 (quotation, high confidence) · John 15:12–13 (quotation, high confidence) · Luke 6:35–36 (quotation, high confidence) · Rom 5:8 (quotation, high confidence) · Eph 5:1–2 (quotation, high confidence) · John 13:35 (quotation, high confidence) · Rom 14:15 (quotation, high confidence) · Matt 5:23–24 (quotation, high confidence) · John 16:5–7 (quotation, high confidence) · 2 Cor 7:7–9 (quotation, high confidence)
Notes and citation
Summary: Basil's fifth rule: Christians must love even enemies, show their discipleship by mutual love, avoid grieving a brother to the harm of his faith, seek reconciliation, and sometimes grieve those they love for their good.
- The quotation from First Corinthians in the fourth chapter (in Migne 1 Cor 4:12–13) is lost in the scan text, and words of John 15:12 and of the Latin column stand inside the Ephesians quotation; these are left out. The rule's five chapters run on here.
Topics: Ethics, Love of enemies and forgiveness of wrongs, Love of God and neighbour
Cite (SBL): Basil, Reg. mor. 5 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/5
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 6
6PG 31 31
τι δεῖ ἀφόβως καὶ ἀνεπαισχύντως παῤῥησιάζεσθαι ἐν τῇ ὁμολογίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῶν λόγων αὐτοῦ. τῷ θεῷ καὶ Πατρί, ἰογιίυβ θυσιαστήριον καὶ ἐχεῖ, Μοχ ἴρβο εοάδν δῶρόν σου ἐπὶ τὸ θυσιαστήριον. ΜΑΤΘΑΙ͂ΟΣ. Ὁ «έγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατα ἂν τῷ φωτί" καὶ ὃ εἰς τὸ οὗς ἠκούσατε, κηρύξατε ἐπὶ τῶν δωμάτων. Καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποτὸ σῶμα, τὴν δὲ ψυχὴν μὴ μενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεένγνῃ. Πᾶς οὖν, ὅστις ὁμοιλογήσει ἂν ἐμοὶ ἔμπροσθεν τῶν ἀγθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμαροσθεν τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. ΛΟΥΚΑΣ. Ὃς γὰρ ἂν ἐπαισχυνθῇ μὲ καὶ τοὺς ἐμοὺς .16γους, τοῦτον ὁ Υἱὸς τοῦ ἀγθρώπου ἐπαισχνγθήσεται, ὅταν ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ, καὶ τοῦ Πατρὸς, καὶ τῶν ἁγίων ἀγγέλων. ΠΡῸΣ ΤΙΜ. β΄. Ἠὴ οὖν ἐπαισχυγνθῇς τὸ μαρτύριον τοῦ Κυρίου ἡμῶν, μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ ἀλλὰ συγχαχοπάὍτι, κἂν δοκῇ τις ὁμολογεῖν τὸν Κύριον, καὶ ἀχούῃ τῶν λόγων αὐτοῦ, ἀπειθῇ ὃὲ ταῖς ἐναὐτοῦ, καταχέχριται, κἂν ἐν πνευματικοῖς διά τινα οἰκονομίαν γενέσθαι συγΜΑΤΘΑΙ͂ΟΣ. Οὐ πᾶς ὁ “έγων μοι, Κύριε, Κύρια, εἰσελεύσεται εὶς τὴν βασιλείαν τῶν οὐραγῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐραγοῖς. Πο.11λοὶ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ( ἡμέρᾳ Κύριε, Κύριε, οὐ τῷ σῷ ὀνόμαςει προεφηἐπι φμήαίοιι {( δ αἰα!. νη, 321-25}, οἷς... Θεά {15) Βοος. ἰογίϊι5 καὶ ἀκούειν. ᾿Πʼ ἀπειθῇ δὲ τὰς ἐντολάς. σι ταῖς ἐντολαῖς, τοοῖα. Ηος καταχρίνεται. Ροϑὶ ᾿Πυ, ἐργαζόμενοι τὴν νομίαν, φαΐ σὴν ἢ Μ6585. οἱ ἰῷ ορΙο ποβῖγο καὶ τῷ σῷ ὀνόματι δαιμόνια μεν; καὶ τῷ σῷ ὀνόματι δυνάμεις ποιλλὰς ἐποιήσαμεν; Καὶ τότε ὁμοιλογήσω αὐτοῖς, ὅτι Οὐδέποτε ἔγνων ὑμᾶς. ᾿Αποχωρεῖτε ἀπ᾿ ἐμοῦ, οἱ ἐργαζόμεγνοι τὴν ἀνομίαν, καὶ τὰ ἑξῆς. ΛΟΥ͂ΚΑΣ. Τί δὲ καιεῖτε, Κύριε, Κύριε, καὶ οὐ ποεῖτε ἃ «ἐγὼ; καὶ τὰ ἑξῆς. ΠΡΟΣ ΤΙΤ. Θεὸν ὁμοιιογοῦσιν εἰδέγαι, τοῖς δὲ ἔργοις ἀργοῦγται βδελυχτοὶ ὄντες, καὶ ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδότι οὐ δεῖ διακρίνεσθαι καὶ διστάξειν ἐπὶ τοῖς ὑπὸ τοῦ Κυρίου λεγομένοις, ἀλλὰ πεπληροφορῖ;σθαι πᾶν ῥήμα Θεοῦ ἀληθὲς εἶναι καὶ δυνατὸν, κἂν ἡ φύσις μάχηται. Ἐνταῦθα γὰρ καὶ ὁ ἀγὼν . ΜΑΤΘΑΙΟΣ. Τετάρτῃ δὲ φυλακῇ τῆς νυκτὰς ἔρχεται ὁ ᾿Ιησοῦς πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης. Καὶ ἰδόντες αὐτὸν οἱ μαθηταὶ ἐπὶ τὴν θάλασσαν περιπατοῦντα, ἐταράχθησαν, «ἰέγονγτες" Φάγτασμά ἐστι καὶ ἀπὸ τοῦ φόβου ὅστις ἀκούει μου τοὺς λόγους..... ἡ πτῶσις αὐτῆς ἔρχεται. ὁ Ἰησοῦς πρός. ἔκραξαν. Εὐθέως δὲ ἐλάλησεν αὐτοῖς ὁ Ἰησοῦς εἴαπι. Εσο Ἔκπὶ, ποίϊι λέγων" Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. ᾿Αποχριθεὶς δὲ αὑτῷ ὁ Πέτρος εἶπε" Κύριε, εἰ σὺ εἴ, κέλευσόν μὲ πρὸς σὲ ἐλθεῖν ἐπὶ τὰ ὕδατα. Ὁ δὲ εἶχεν. ἙἘ.θέ. Καὶ καταβὰς ἀπὸ τοῦ πλοίου ὁ Πέτρος, περιεπάτησεν ἐπὶ τὰ ὕδατα, ἐ2θεῖν πρὸς τὸν Ἰησοῦν. Βιλέπων δὲ τὸν ἄγεμον ἰσχυρὸν, καὶ ἀρξάμενος καταποντίζεσσθαι, ἔχραΚύριε, σῶσόν με. Εὐθέως δὲ ὁ Ἰησοῦς ἐχεείνας τὴν χεῖρα, ἐπελάβετο αὐτοῦ, καὶ λέγει αὑτῷ" "ʼΟλιγόπιστε, εἰς τί ἐδίστασας ; ἸΩΆΝΝΗΣ. ᾿Εμάχοντο οὖν πρὸς ἀλλήλους οἱ ᾿Ιουυδαῖοι, έγοντες" Πῶς δύναται οὗτος ἡμῖν τὴν σάρκα δοῦναι φαγεῖν; Εἶπεν οὖν αὐτοῖς " ᾿Αμὴν ἀμὴν «6γω ὑμῖν, ἐὰν μὴ ράγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀγθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ΛΟΥ͂ΚΑΣ. Εἶπε εἰσηχούσθη ἡ δέησίς σου " καὶ ἡ γυνή σου ᾿Ἐλισάδες γεννήσει υἱόν σοι. Καὶ μετʼ ὀλίγα" Καὶ εἶπε Ζαχαρίας πρὸς τὸν ἄγγελον" Κατὰ τί γγώσομαι τοῦτο; ᾿Εγὼ γάρ εἰμι πρεσβύτης, καὶ ἡ γυγή μου προδεδηκυῖα ἐν ταῖς ἡμέραις αὑτῆς. Καὶ ἀποκριθεὶς ὅ ἄγγειος εἶπεν αὐτῷ" Ἐγώ εἰμι ᾿'αδριὴμ, χαρεστηχὼς ἐγώπιον τοῦ Θεοῦ" καὶ ἀπεστάλην «λαλῆσαι πρὸς σὲ, καὶ εὐαγγε.σασθαί σοι ταῦτα. Καὶ ἰδοὺ ἔσῃ σιωπῶν, καὶ μὴ δυνάμενος σαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀγθ' ὧν οὐκ ἐπίστευσας τοῖς «1όγοις μου, οἵτινες πληρωθήσονται δἰς τὸν καιρὸν αὐτῶν. ΠΡῸΣ ΡΩΜ. Καὶ μὴ (, ἀσθενήσας τῇ πίστει, οὐ κατεγόησε τὸ ἑαυτοῦ ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάῤῥας. Εἰς δὲ τὴν ἐπαγγελίαν τοῦ Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ, ἀλλ: ἐνγεδυναμώθη τῇ πίστει δοὺς δόξαν εῷ Θεῷ, καὶ πληροφορηθεὶς, ὅτι ὃ ἐπήγγειϊται, δυνατός ἐστι καὶ ποιῆσαι. Διὸ καὶ ἐλογίσθη αὐτῷ Ὅτι ὁ ἐπὶ τοῖς ἐλάττοσι μὴ πιστεύων τῷ Κυρίῳ Ουοὰ αυΐ 'π πλϊποτῖθυ8 πορ δτλός ἐστι πολὺ πρότερον ἐπὶ τοῖς μείζοσιν ἀπιἸΩΆΝΝΗΣ. Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, αιστεύσετε; ΛΟΥ͂ΚΑΣ. Ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ποιλιλῷ πιστός ἐστι" καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἀδικός ἔστιν. Ὅτι οὐ χρὴ λογισμοῖς ἰδίοις στηρίζεσθαι ἐπὶ ἀθετήσει τῶν ὑπὸ τοῦ Κυρίου λεγομένων " ὃΣ εἰδέναι τῆς ἰδίας πληροφορίας τὰ τοῦ Ἀυρίου ΜΑΤΘΑΙ͂ΟΣ. Τότε .1έγει αὐτοῖς ὁ Ἰησοῦς" Πάντες ὑμεῖς σχανδα.λισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ. ᾿Αποχριθεὶς δὲ ὁ Πέτρος, εἶπεν αὐτῷ" ἐν ἀμ ἘΣ ἀποκριθεὶς δὲ αὐτῷ ὁ. Δαϊ ἙΛϊεῖο Ῥατίδ. Υἱοῦ ἀνθρώπου, καὶ πίνητε. εἶπε δὲ πρὸς αὐτὸν ὁ. ἐπὶ τοῖς ἐλάτε. Μοχ καί ἴῃ π|98. ποη ἰοβί Γ. : Απιει ἀἶοο Καὶ εἰ πάντες σκανδαλισθήσονται ἐν σοὶ, ἐγὼ δὲ οὐδέποτε σχανδαλισθήσομαι. Ἔφη αὐτῷ ὁ Ἰησοῦς" Ἀμὴν «“1έγω σοι, ἐν ταύτῃ τῇ γυκτὶ, πρὶν ἀλέχτορα φωνῆσαι, τρὶς ἀπαρνήσῃ με..... ʼοψίας δὲ γενομένης, ἀγέκειτο μετὰ τῶν δώδεκα μαθητῶν " καὶ ἐσθιόντων αὐτῶν, «“έγει αὐτοῖς" Λέγω ὑμῖν, ὅτι εἷς ἐξ ὑμῶν παραδώσει με. Καὶ ":λυπούμεγοι σφόδρα, ἤρξαντο «“έγειν αὐτῷ ἕκαστος αὐτῶν " Μήτι ἐγώ εἰμι, Κύριε; ΠΡΑΞΕΙΣ. Καὶ ἐγέγετο φωγὴ πρὸς αὐτόν " ᾿Αναστὰς, Πέτρε, θὺσον, καὶ φάγε. Ὁ δὲ Πέτρος εἶπε " Μηδαμῶς, Κύριε" ὅτι οὐδέποτε ἔξαγον πᾶν κοιγὸν ἣ ἀκάθαρτον. Καὶ ρωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν" Ἃ ὁ Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου. ΠΡΟΣ ΚΟΡ. β΄. Λογισμοὺς καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμεγον κατὰ τῆς γγώσεως τοῦ Θεοῦ καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ
ti dei aphobōs kai anepaischyntōs parrhēsiazesthai en tę̄ homologią tou Kyriou hēmōn Iēsou Christou kai tōn logōn autou. tǭ theǭ kai Patri, iogiiyb thysiastērion kai echei, Moch irbo eoadn dōron sou epi to thysiastērion. MATThAIOS. Ho «egō hymin en tę̄ skotią, eipata an tǭ phōti" kai ho eis to hous ēkousate, kēryxate epi tōn dōmatōn. Kai mē phobeisthe apo tōn apoto sōma, tēn de psychēn mē menon kai psychēn kai sōma apolesai en geengnę̄. Pas oun, hostis homoilogēsei an emoi emprosthen tōn agthrōpōn, homologēsō kagō en autǭ emarosthen tou Patros mou tou en ouranois. LOUKAS. Hos gar an epaischynthę̄ me kai tous emous .16gous, touton ho Huios tou agthrōpou epaischngthēsetai, hotan elthę̄ en tę̄ doxę̄ autou, kai tou Patros, kai tōn hagiōn angelōn. PROS TIM. b΄. Ēē oun epaischygnthę̄s to martyrion tou Kyriou hēmōn, mēde eme ton desmion autou alla synchachopaOti, kan dokę̄ tis homologein ton Kyrion, kai achouę̄ tōn logōn autou, apeithę̄ hoe tais enautou, katachechritai, kan en pneumatikois dia tina oikonomian genesthai sygMATThAIOS. Ou pas ho “egōn moi, Kyrie, Kyria, eiseleusetai eis tēn basileian tōn ouragōn, allʼ ho poiōn to thelēma tou Patros mou tou en ouragois. Po.11loi erousi moi en ekeinę̄ tę̄ ( hēmerą Kyrie, Kyrie, ou tǭ sǭ onomasei proephēepi phmēaioii {( d aia!. nē, 321-25}, hois... Thea {15) Boos. iogiïi5 kai akouein. ᾿Pʼ apeithę̄ de tas entolas. si tais entolais, tooia. Ēos katachrinetai. Roϑi ᾿Py, ergazomenoi tēn nomian, phaï sēn ē M6585. hoi iǭ orIo pobigo kai tǭ sǭ onomati daimonia men? kai tǭ sǭ onomati dynameis poillas epoiēsamen? Kai tote homoilogēsō autois, hoti Oudepote egnōn hymas. ᾿Apochōreite ap᾿ emou, hoi ergazomegnoi tēn anomian, kai ta hexēs. LOUKAS. Ti de kaieite, Kyrie, Kyrie, kai ou poeite ha «egō? kai ta hexēs. PROS TIT. Theon homoiiogousin eidegai, tois de ergois argougtai bdelychtoi ontes, kai apeitheis, kai pros pan ergon agathon adoti ou dei diakrinesthai kai distaxein epi tois hypo tou Kyriou legomenois, alla peplērophori?sthai pan rhēma Theou alēthes einai kai dynaton, kan hē physis machētai. Entautha gar kai ho agōn . MATThAIOS. Tetartę̄ de phylakę̄ tēs nyktas erchetai ho ᾿Iēsous pros autous peripatōn epi tēs thalassēs. Kai idontes auton hoi mathētai epi tēn thalassan peripatounta, etarachthēsan, «iegongtes" Phagtasma esti kai apo tou phobou hostis akouei mou tous logous..... hē ptōsis autēs erchetai. ho Iēsous pros. ekraxan. Eutheōs de elalēsen autois ho Iēsous eiapi. Eso Ekpi, poiïi legōn" Tharseite, egō eimi, mē phobeisthe. ᾿Apochritheis de hautǭ ho Petros eipe" Kyrie, ei sy ei, keleuson me pros se elthein epi ta hydata. Ho de eichen. HeE.the. Kai katabas apo tou ploiou ho Petros, periepatēsen epi ta hydata, e2thein pros ton Iēsoun. Bilepōn de ton agemon ischyron, kai arxamenos katapontizessthai, echraKyrie, sōson me. Eutheōs de ho Iēsous echeeinas tēn cheira, epelabeto autou, kai legei hautǭ" "ʼOligopiste, eis ti edistasas ? IŌANNĒS. ᾿Emachonto oun pros allēlous hoi ᾿Iouydaioi, egontes" Pōs dynatai houtos hēmin tēn sarka dounai phagein? Eipen oun autois " ᾿Amēn amēn «6gō hymin, ean mē ragēte tēn sarka tou Huiou tou agthrōpou, kai piēte autou to haima, ouk echete zōēn en heautois. LOUKAS. Eipe eisēchousthē hē deēsis sou " kai hē gynē sou ᾿Elisades gennēsei huion soi. Kai metʼ oliga" Kai eipe Zacharias pros ton angelon" Kata ti ngōsomai touto? ᾿Egō gar eimi presbytēs, kai hē gygē mou prodedēkuia en tais hēmerais hautēs. Kai apokritheis ho angeios eipen autǭ" Egō eimi ᾿'adriēm, charestēchōs egōpion tou Theou" kai apestalēn «lalēsai pros se, kai euange.sasthai soi tauta. Kai idou esę̄ siōpōn, kai mē dynamenos sai achri hēs hēmeras genētai tauta, agth' hōn ouk episteusas tois «1ogois mou, hoitines plērōthēsontai dis ton kairon autōn. PROS RŌM. Kai mē (, asthenēsas tę̄ pistei, ou kategoēse to heautou hyparchōn, kai tēn nekrōsin tēs mētras Sarrhas. Eis de tēn epangelian tou Theou ou diekrithē tę̄ apistią, all: engedynamōthē tę̄ pistei dous doxan eǭ Theǭ, kai plērophorētheis, hoti ho epēngeiïtai, dynatos esti kai poiēsai. Dio kai elogisthē autǭ Hoti ho epi tois elattosi mē pisteuōn tǭ Kyriǭ Ouoa auï 'p plïpotithy8 por dtlos esti poly proteron epi tois meizosin apiIŌANNĒS. Ei ta epigeia eipon hymin, kai ou pisteuete, pōs, ean eipō hymin ta epourania, aisteusete? LOUKAS. Ho pistos en elachistǭ kai poililǭ pistos esti" kai ho en elachistǭ adikos kai en pollǭ adikos estin. Hoti ou chrē logismois idiois stērizesthai epi athetēsei tōn hypo tou Kyriou legomenōn " hoS eidenai tēs idias plērophorias ta tou Auriou MATThAIOS. Tote .1egei autois ho Iēsous" Pantes hymeis schanda.listhēsesthe en emoi en tę̄ nykti tautę̄. ᾿Apochritheis de ho Petros, eipen autǭ" en am ES apokritheis de autǭ ho. Daï HeLïeio Rhatid. Huiou anthrōpou, kai pinēte. eipe de pros auton ho. epi tois elate. Moch kai ię̄ p|98. poē iobi G. : Apiei aioo Kai ei pantes skandalisthēsontai en soi, egō de oudepote schandalisthēsomai. Ephē autǭ ho Iēsous" Amēn «“1egō soi, en tautę̄ tę̄ gykti, prin alechtora phōnēsai, tris aparnēsę̄ me..... ʼopsias de genomenēs, agekeito meta tōn dōdeka mathētōn " kai esthiontōn autōn, «“egei autois" Legō hymin, hoti heis ex hymōn paradōsei me. Kai ":lypoumegoi sphodra, ērxanto «“egein autǭ hekastos autōn " Mēti egō eimi, Kyrie? PRAXEIS. Kai egegeto phōgē pros auton " ᾿Anastas, Petre, thyson, kai phage. Ho de Petros eipe " Mēdamōs, Kyrie" hoti oudepote exagon pan koigon hē akatharton. Kai rōnē palin ek deuterou pros auton" Ha ho Theos ekatharise, sy mē koinou. PROS KOR. b΄. Logismous kathairountes, kai pan hypsōma epairomegon kata tēs ngōseōs tou Theou kai aichmalōtizontes pan noēma eis tēn hypakoēn tou
That one must speak boldly, without fear and without shame, in confessing our Lord Jesus Christ and his words. … Matthew: “What I tell you in the darkness, speak in the light; and what you hear in the ear, proclaim on the housetops. And do not fear those who kill the body but cannot kill the soul; [but rather fear him who is able to destroy] both soul and body in Gehenna. Everyone, then, who confesses me before people, I also will confess before my Father who is in heaven.” Luke: “For whoever is ashamed of me and of my words, of him the Son of Man will be ashamed when he comes in his glory and that of the Father and of the holy angels.” Second to Timothy: “Do not be ashamed, then, of the testimony of our Lord, nor of me his prisoner, but share in suffering …”
[7] That even if someone seems to confess the Lord and hears his words, but disobeys his commandments, he is condemned, even if by some dispensation he has been allowed to have a share in spiritual gifts. Matthew: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then I will declare to them, ‘I never knew you; depart from me, you workers of lawlessness,’” and what follows. Luke: “Why do you call me ‘Lord, Lord,’ and not do what I say?” and what follows. To Titus: “They profess to know God, but they deny him by their works, being detestable and disobedient and unfit for any good work.”
[8] That one must not waver or doubt over what the Lord says, but be fully convinced that every word of God is true and possible, even if nature fights against it; for here too is the contest [of faith]. Matthew: “And in the fourth watch of the night Jesus came to them, walking on the sea. And when the disciples saw him walking on the sea they were troubled, saying, ‘It is a ghost,’ and they cried out for fear. But immediately Jesus spoke to them, saying, ‘Take heart; it is I; do not be afraid.’ And Peter answered him and said, ‘Lord, if it is you, command me to come to you on the waters.’ He said, ‘Come.’ And Peter got down from the boat and walked on the waters to come to Jesus. But when he saw the strong wind and began to sink, he cried out, [saying], ‘Lord, save me.’ Immediately Jesus stretched out his hand and took hold of him, and said to him, ‘O you of little faith, why did you doubt?’” John: “The Jews then disputed among themselves, saying, ‘How can this man give us his flesh to eat?’ So he said to them, ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.’” Luke: “[The angel] said, … your prayer has been heard, and your wife Elizabeth will bear you a son.” And a little later: “And Zechariah said to the angel, ‘How shall I know this? For I am an old man, and my wife is advanced in her days.’ And the angel answered and said to him, ‘I am Gabriel, who stand in the presence of God, and I was sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day that these things happen, because you did not believe my words, which will be fulfilled in their time.’” To the Romans: “And not weakening in faith, he did not consider his own body, being [about a hundred years old], and the deadness of Sarah's womb. He did not waver concerning the promise of God through unbelief, but grew strong in faith, giving glory to God, fully convinced that what he had promised he was able also to do. That is why it was also reckoned to him …”
That whoever does not believe the Lord in lesser things is plainly much more unbelieving in greater ones. John: “If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” Luke: “Whoever is faithful in a very little is faithful also in much, and whoever is dishonest in a very little is dishonest also in much.”
That one must not rely on one's own reasonings to set aside what the Lord says, but know that the Lord's words are surer than one's own full conviction. Matthew: “Then Jesus said to them, ‘You will all fall away because of me this night.’ … Peter answered and said to him, ‘Even if all fall away because of you, I will never fall away.’ Jesus said to him, ‘Truly I tell you, this very night, before the cock crows, you will deny me three times.’” … “When evening came, he reclined at table with the twelve disciples, and as they were eating he said to them, ‘I tell you that one of you will betray me.’ And they were very sorrowful and began to say to him, each of them, ‘Is it I, Lord?’” Acts: “And there came a voice to him: ‘Rise, Peter; kill and eat.’ But Peter said, ‘By no means, Lord; for I have never eaten anything common or unclean.’ And the voice came to him again a second time: ‘What God has cleansed, do not call common.’” Second to the Corinthians: “Destroying reasonings and every lofty thing raised up against the knowledge of God, and taking every thought captive to the obedience of [Christ].”
Matt 10:27–28 (quotation, high confidence) · Matt 10:32 (quotation, high confidence) · Luke 9:26 (quotation, high confidence) · 2 Tim 1:8 (quotation, high confidence) · Matt 7:21–23 (quotation, high confidence) · Luke 6:46 (quotation, high confidence) · Titus 1:16 (quotation, high confidence) · Matt 14:25–31 (quotation, high confidence) · John 6:52–53 (quotation, high confidence) · Luke 1:13 (quotation, high confidence) · Luke 1:18–20 (quotation, high confidence) · Rom 4:19–22 (quotation, high confidence) · John 3:12 (quotation, high confidence) · Luke 16:10 (quotation, high confidence) · Matt 26:31 (quotation, high confidence) · Matt 26:33–34 (quotation, high confidence) · Matt 26:20–22 (quotation, high confidence) · Acts 10:13–15 (quotation, high confidence) · 2 Cor 10:5 (quotation, high confidence)
Notes and citation
Summary: Basil's sixth rule, on fearless confession of Christ, with Rules 7 (hearing without obeying condemns) and 8 (one must not doubt the Lord's words), whose headings the scan lost.
- The scan's headings for Rules 7 and 8 could not be read, so their text stands here, marked [7] and [8]. Rule 8 has three chapters (the second begins “That whoever does not believe…”, the third “That one must not rely…”). The scan text is mixed with lines of Migne's Latin column and with stray fragments of Matt 5:23–24 and Matt 7:24–27, which are left out; lost words are marked … and words supplied by sense are in brackets.
Cite (SBL): Basil, Reg. mor. 6 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/6
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 9
9PG 31 31
Ὅτι οὐ δεῖ ἀμελεῖν τῆς τῶν ἐπιδαλλόντων γνώσεως " μετὰ προσοχῆς δὲ τῶν τοῦ Κυρίου λόγων ἀκούοντα συνιέναι, καὶ ποιεῖν τὸ θέλημα αὐτοῦ. ΜΑΤΘΑΙ͂ΟΣ. ᾿Ἀποχριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ Φράσον ἡμῖν τὴν παραδοιλὴν ταύτην. Ὁ δὲ Ἰησοῦς εἶπεν" ᾿Αχμὴν καὶ ὑμεῖς ἀσύνετοί ἔστε; Οὕπω γοεῖτε, ὅτι πᾶν τὸ εἰἱσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ, καὶ εἰς ἀφεδρῶγα οοἱπφιίπαπί κοπήποηι (Μαιὴ, χν, 15ὅ-18.} ( ἐκβάλλεται; τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόμαΠέτρος εἶπε. {Πυὰἀ εἶπε πε ἴῃ εὐϊιίοπα θη. πες. ρτίπιις κατὰ τῆς δυνάμεως τοῦ Θεοῦ, τος, ἐκ τῆς καρδίας ἐξέρχεται, καὶ κοινοῖ τὸν γὸν τῆς βασιλείας, καὶ μὴ συγνιένγτος, ἔρχεται ὁ πογηρὸς, καὶ ἁρπάζει τὸ ἑσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ. Οὗτός ἐστιν δʼ παρὰ τὴν ὁδὸν σπαρείς. Καὶ μετʼ ὀλίγον (86): Ὁ δὲ ἐπὶ τὴν γῆν τὴν καλὴν σπαρεὶς, οὗτός ἐστιν ὁ τὸν “λόγον ἀκούων καὶ συνιὼν, ὃς δὴ καρποφορεῖ, καὶ ποιεῖ ὁ μὲν ἔκατὸν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάχογτα. ΜΆΡΚΟΣ. Καὶ πάντα τὸν ὄχιϊον, εἶπεν αὐτοῖς" ᾿Ακούετέ μου, καὶ συνίετε. ΠΡῸΣ ΕΦΕΣ. Βλέπετε οὖν πῶς ἀκριβῶς περιπατεῖτε" μὴ ὡς ὡς σοφοί" ἐξαγοραζόμενοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσι. Διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνιέντες τί τὸ θέλημα Ὅτι περὶ τῶν μὴ ἐπιδαλλόντων οὐ δεῖ πολυπραΙΩΑΝΝΗΣ. Καὶ μετὰ τὸ ψωμίον, τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σαταγᾶς. Λέγει αὐτῷ ὁ Ἰησοῦς" Ὃ ποιεῖς, ποίησον τάχιον. Τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων, πρὸς τί εἶπεν αὐτῷ. ΠΡΛΞΕΙ͂Σ. Οἱ μὲν οὖν συνελθόντες ἐπηρώτων αὐτὸν «έγοντῶν τοῦ Κυρίου λόγων. τες Κύριε, εἰ ἐν. τῷ χρόνῳ τούτῳ ἀποκχαθιστάἡ Ἰεταεί ἢ Ὀἰαὶ! ἀμίοτε οἷς : ΝοΉ εδὶ υδείτιπι γεις τὴν βασιλείαν τῷ ᾿Ισραή.1; Εἴπε δὲ πρὸς αὖτούς Οὐχ ὑμῶν ἐστι γγῶγαι χρόνους ἣ καιροὺς, οὖς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ. Ὅτι ἴδιον τῶν ἐχόντων σπουδὴν τῆς πρὸς (8.7) Θεὸν εὐαρεστήσεως τὸ καὶ ἑπερωτᾷν περὶ ὧν δεῖ. ΜΑΤΘΑΙ͂ΟΣ. Καὶ προσῆλθον αὐτῷ οἱ μαθηταὶ αὑτοῦ «έγοντες" Φράσον ἡμῖν τὴν παραδοιὴν τῶν ζιζανίων τοῦ ἀγροῦ... Καὶ ἰδοὺ, εἷς προσε.λθὼν, εἶπεν αὐτῷ Διδάσκα,6 ἀγαθὲ, τί ἀγαθὸν ποιήσω, ἵνα ἔχω ζωὴν αἰώνιον ; ΛΟΥ͂ΚΑΣ. Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχιϊοις βαπτισθῆναι ὑπʼ αὐτοῦ" Γεγγήματα ἐχιδνῶν, τίς ὑπἐδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; Καὶ μετʼ ὀλίγαʼ Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι γοντες" Τί ποιήσομεν (88); Ὁμοίως τελῶναι, ὁμοίως στρατευόμενοι. ΠΡΑΞΕῚΣ. κατενύγησαν τὴν καρδίαν, εἶπόν τὸ πρὸς τὸν Πέἐρον, καὶ τοὺς «“οιἰποὺς ἀποστόλους" Τί ποιήσοὍτι δεῖ ἐπερωτωμένῳ φροντίζειν ἀξιολόγως ἀποΔΛΟΥ͂ΚΑΣ. Καὶ ἰδοὺ, νομικός τις ἀγέστη ἐχᾶειράζων αὐτὸν, καὶ «έγων" Διδάσκα.16, τί ποιήσας, ζωὴν αἰώγιον κληρονομήσω ; Εἶπε δὲ πρὸς αὐτόν" Ἐν τῷ νόμῳ τί γέγραπται; πῶς Ὁ δὲ ἀποκριθεὶς εἴπεν" ᾿Αγαπήσεις Κύριον τὸν Θεόν σου ἐξ δίῖης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς γυχῆς σου, καὶ ἐξ δλης τῆς διανοίας σου, καὶ τὸν πιησίον σου ὡς ἑαυτόν. Εἶπε δὲ πρὸς αὐὖτόν " Ὀρθῶς ἀπεχρίθης. Τοῦτο ποίει, καὶ ζήσῃ. ΠΡῸΣ ΚΟΛΟΣΣ. Ὁ «1όγος ὑμῶν πάντοτε ἐν χάριτι, ἄϊλατι ἠρτυμένοο. εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ Ὅτι χεῖρον μὲν τὸ κρῖμα τῶν συνιέντων, καὶ μὴ ποιούντων “ οὔτε δὲ τὸ κατὰ ἄγνοιαν ἁμαρτάνειν ΛΟΥ͂ΚΑΣ. Ἐχεῖγος δὲ ὁ δοῦλος, ὁ γνοὺς τὸ θέτοῦ κυρίου αὐτοῦ, καὶ μὴ ἑτοιμάσας, μηδὲ ποιήσας πρὸς τὸ θέλημα αὐτοῦ, δαρήσεται πο.ῖ“άς. Ὁ δὲ μὴ γνοὺς, ποιήσας δὲ ἄξια πληγῶν, Ὅτι τέλος ἁμαρτίας θάνατος. ΙΩΑΝΝΗΣ. Ὁ δὲ ἀπειθῶν τῷ Υἱῷ οὐχ ὄψεται τὴν ζωὴν, ἀλ.ʼ ἡ ὀργὴ τοῦ Θεοῦ μενεῖ ἐπʼ αὐτόν. ἀπο σπουδὴν τῆς π ἰοία απίπια ἵμα, οἰ δ (οία ἡπεεὶ εἶα. Ουόπε α ΠΡῸΣ ΡΩΜ. “Ὅτε γὰρ δοῦῖοι ἦτε τῆς ἁμαρτίας, ἐσθίειν δέ. Βας. ρυίπηι5 ἐσθίειν τε, λέπετε οὖν μὴ ἐπέλθῃ ἐφʼ ὑμᾶς τὸ εἰρημένον ἃ" ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. Τίγα οὖν καρπὸν εἴχετε τότε, ἐφʼ οἷς γῦν ἐπαισχύγεσθεα; Τὸ μὲν γὰρ τέλος ἐκείνων θάγατος. Καὶ μετʼ ὀλίγα " γὰρ ὀψώνια τῆς ἁμαρτίας θάγατος... τρον τοῦ θανάτου ἡ ἁμαρτία. Ὅτε τέλος ἐντολῆς Θεοῦ ζωὴ αἰώνιος. ΙΩΑΝΝΗΣ. Ἀμὴν ἀμὴν «1έγω ὑμῖν, ἐάν τις τὸν οόγον τὸν ἐμὸν τηρήσῃ, θάνατον οὗ μὴ θεωρήσῃ εἰς τὸν αἰῶνα. --᾿Α.1.1ʼ ὁ πέμψας με Πα: τὴρ, αὐτός μοι ἐντολὴν ἔδωκε, τί εἴπω, καὶ τί Δαλήσω, καὶ οἷδα, ἔτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώγιός ἐστι. ΠΡῸΣ ῬΩΜ. Νυνὶ δὲ ἐλευθερωθέν.τες ἀπὸ τῆς ἁμαρτίας, δου.ωθέντες δὲ τῷ Θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἀγιασμὸν, τὸ δὲ τέλος Ὅτι οὐ δεῖ καταφρονεῖν κριμάτων Θεοῦ, ἀλλὰ φοβεῖσθαι, κἂν μὴ παραυτίκα τὴν ἀνταπόδοσιν γον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέγγῃ. ΛΟΥ͂ΚΑΣ. Ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ" Χρογίζει ὁ κύριός μου ἔρχεσθαι: καὶ ἄρξηται τύπτειν τοὺς παῖδας καὶ τὰς παιδίσκας. ἐσθίειν τε καὶ πίνειν, καὶ μεθύσκεσθαι: ἥξει ὁ κύριος τοῦ δούιλιου ἐχείγου ἐν ἡμέρᾳ ἦ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν, καὶ τὸ “μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει. ΙΩΑΝΝΗ͂Σ. Ἴδε, ὑγιὴς γέγονας" μηκέτι ἁμάρταγε, ἵνα μὴ χεῖρόν» τί σοι γένηται ΠΡῸΣ ΕΦΕΣ. Μηδεὶς ὑμᾶς ἀπατάτω κεγοῖς «1όγοις" διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Ὅτι ὁ ἐπὶ τοῖς πρώτοις ἁμαρτήμασι παιδευθεὶς, και τῆς ἀφέσεως καταξιωθεὶς, ἐὰν πάλιν ἁμάρτῃ. χεῖρον τοῦ προτέρου κατασκευάζει ἑαυτῷ τὸ κρῖμα ΙΩΑΝΝΗΣ. “1δὲ, ὑγιὴς γέγονας, μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται. Ὅτι, χρίματι ὀργῆς Θεοῦ τινων ὑποπεσόντων, τοὺς λοιποὺς φοβουμένους παιδεύεσθαι δεῖ, ᾿ ΛΟΥΚΑΣ, Παρῆσαν δέ τινες ἐν αὐτῷ τῷ χωιρῷ, ἀπαγγέλλοντες αὐτῷ περὶ τῶν Γαλιλαίων, ὧν τὸ αἷμα Πιλᾶτος ἔμιξε μετὰ τῶν θυσιῶν αὐτῶν. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς" Δοκεῖτε, ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοῖς προφήταις " Ἴδετε οἱ καταφρονηταὶ, καὶ ἐπιδλέΨατε, καὶ ἡμὴ γεϑωο θαυμάσια, καὶ ἀφανίσθητε" τοὺς Γαλιλαίους ἐγένοντο, ὅτι τοιαῦτα πεπόγθασιν Οὐχὶ, λέγω ὑμῖν" ἀ.1.1ʼ ἐὰν μὴ μετανοῆτε πάντες ὡσαύτως ἀποιλεῖσθε. Ἢ ἐκεῖνοι οἱ δέκα καὶ ὀκτὼ, ἐφʼ οὖς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ, καὶ ἀπέχτειγεγν αὐτοὺς, δοκεῖτε, ὅτι οὗτοι ται ἐγένοντο παρὰ πάντας τοὺς ἀγθρώπους τοὺς κατοικοῦντας ἐν Ἱερουσαλήμ; Οὐχὶ, λέγω ὑμῖγ' ἀλλ ἐὰν μὴ μετανοῆτε, πάντες ὡσαύτως ἀπΠΡΆΞΕΙΣ. ᾿Αχούων δὲ ᾿Αγαγίας τοὺς γοὺυς τούτους, πεσὼν ἐξέψυξε. Καὶ ἐγέγετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. ΠΡΟΣ ΚΟΡ. α΄. Μηδὲ γογγύζετε, καθάπερ τιγὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. «ρὸς νουθεσίαν ἡμῶν, εἰς οὖς τὰ τέλη τῶν αἰώὍτι καὶ αὐτοῖς τοῖς τῆς κακίας ἔργοις πρὸς τιμωρίαν πολλάκις παραδίδοταί τις διὰ προῦύπάρχουσαν ΠΡῸΣ ΡΩΜΙ. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγγώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν' τὰ μὴ καθήκοντα. ΠΡῸΣ ΘΕΣΣ, β'. Ἀνθ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο, εἰς τὸ σωθῆγαι αὐτοὺς, διὰ τοῦτο πέμπει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει. Ὅτι οὐχὶ πλῆθος ἁμαρτωλῶν δυσωπεῖ τὸν Θεὸν, ἀλλʼ ὁ εὐαρεστῶν αὐτῷ, κἂν ἀνὴρ τυγχάνῃ κἂν ΔΟΥ͂ΚΑΣ. Ἐπ᾿ ἀληθείας .1έγω ὑμῖν, ὅτι πολ.λαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἡλίου ἐν τῷ ὅτε ἐκλείσθη ὁ οὐρανὸς ἐπὶ ἔτη τρία καὶ μῆγας ὅξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλίας, δοἱ μὴ εἰς Σάραφθα τῆς Σιδῶνος πρὸς γυνᾶϊχκα ραν ΠΡῸΣ ΚΟΡ. α΄. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδειῖροὶ, ὅτε οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διηθον, καὶ πάντες εἰς τὸν Μωῦσῆν ἐδα» πτείσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, καὶ αάγτες τὸ αὐτὸ βρῶμα πγευματικὸν ἔφαγον, καὶ πάντες τὸ αὑτὸ πόμα πνευματικὸν ἔπιον" ἔπινον ἤας (Αεἰ. ν, 5).... Νόμα γὰρ ἐκ πγευματικῆς ἀκολουθούσης πέτρας" ἡ δὲ Ὁ πέτρα ἦν ὁ Χριστός. ᾿Α.1.1 οὐχ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ Θεός" κατεστρώθησαν γὰρ ἐν τῇ
Hoti ou dei amelein tēs tōn epidallontōn gnōseōs " meta prosochēs de tōn tou Kyriou logōn akouonta synienai, kai poiein to thelēma autou. MATThAIOS. ᾿Apochritheis de ho Petros eipen autǭ Phrason hēmin tēn paradoilēn tautēn. Ho de Iēsous eipen" ᾿Achmēn kai hymeis asynetoi este? Houpō goeite, hoti pan to eiisporeuomenon eis to stoma eis tēn koilian chōrei, kai eis aphedrōga ooipphiipapi kopēpoēi (Maiē, chn, 15ho-18.} ( ekballetai? ta de ekporeuomena ek tou stomaPetros eipe. {Pyaa eipe pe ię̄ euïiiopa thē. pes. rtipiis kata tēs dynameōs tou Theou, tos, ek tēs kardias exerchetai, kai koinoi ton gon tēs basileias, kai mē sygniengtos, erchetai ho pogēros, kai harpazei to hesparmenon en tę̄ kardią autou. Houtos estin dʼ para tēn hodon spareis. Kai metʼ oligon (86): Ho de epi tēn gēn tēn kalēn spareis, houtos estin ho ton “logon akouōn kai syniōn, hos dē karpophorei, kai poiei ho men ekaton, ho de hexēkonta, ho de triachogta. MARKOS. Kai panta ton ochiïon, eipen autois" ᾿Akouete mou, kai syniete. PROS EPhES. Blepete oun pōs akribōs peripateite" mē hōs hōs sophoi" exagorazomenoi ton kairon, hoti hai hēmerai ponērai eisi. Dia touto mē ginesthe aphrones, alla synientes ti to thelēma Hoti peri tōn mē epidallontōn ou dei polypraIŌANNĒS. Kai meta to psōmion, tote eisēlthen eis ekeinon ho Satagas. Legei autǭ ho Iēsous" Ho poieis, poiēson tachion. Touto de oudeis egnō tōn anakeimenōn, pros ti eipen autǭ. PRLXEIS. Hoi men oun synelthontes epērōtōn auton «egontōn tou Kyriou logōn. tes Kyrie, ei en. tǭ chronǭ toutǭ apokchathistaē Ietaei ē Oiai! amiote hois : NoĒ edi ydeitipi geis tēn basileian tǭ ᾿Israē.1? Eipe de pros autous Ouch hymōn esti ngōgai chronous hē kairous, ous ho Patēr etheto en tę̄ idią exousią. Hoti idion tōn echontōn spoudēn tēs pros (8.7) Theon euarestēseōs to kai heperōtąn peri hōn dei. MATThAIOS. Kai prosēlthon autǭ hoi mathētai hautou «egontes" Phrason hēmin tēn paradoiēn tōn zizaniōn tou agrou... Kai idou, heis prose.lthōn, eipen autǭ Didaska,6 agathe, ti agathon poiēsō, hina echō zōēn aiōnion ? LOUKAS. Elegen oun tois ekporeuomenois ochiïois baptisthēnai hypʼ autou" Gengēmata echidnōn, tis hypedeixen hymin phygein apo tēs mellousēs orgēs? Kai metʼ oligaʼ Kai epērōtōn auton hoi ochloi gontes" Ti poiēsomen (88)? Homoiōs telōnai, homoiōs strateuomenoi. PRAXEIS. katenygēsan tēn kardian, eipon to pros ton Peeron, kai tous «“oiipous apostolous" Ti poiēsoOti dei eperōtōmenǭ phrontizein axiologōs apoDLOUKAS. Kai idou, nomikos tis agestē echaeirazōn auton, kai «egōn" Didaska.16, ti poiēsas, zōēn aiōgion klēronomēsō ? Eipe de pros auton" En tǭ nomǭ ti gegraptai? pōs Ho de apokritheis eipen" ᾿Agapēseis Kyrion ton Theon sou ex diiēs tēs kardias sou, kai ex holēs tēs gychēs sou, kai ex dlēs tēs dianoias sou, kai ton piēsion sou hōs heauton. Eipe de pros auyton " Orthōs apechrithēs. Touto poiei, kai zēsę̄. PROS KOLOSS. Ho «1ogos hymōn pantote en chariti, aïlati ērtymenoo. eidenai pōs dei hymas heni hekastǭ Hoti cheiron men to krima tōn synientōn, kai mē poiountōn “ oute de to kata agnoian hamartanein LOUKAS. Echeigos de ho doulos, ho gnous to thetou kyriou autou, kai mē hetoimasas, mēde poiēsas pros to thelēma autou, darēsetai po.i“as. Ho de mē gnous, poiēsas de axia plēgōn, Hoti telos hamartias thanatos. IŌANNĒS. Ho de apeithōn tǭ Huiǭ ouch opsetai tēn zōēn, al.ʼ hē orgē tou Theou menei epʼ auton. apo spoudēn tēs p ioia apipia hima, oi d (oia hēpeei eia. Ouope a PROS RŌM. “Hote gar douioi ēte tēs hamartias, esthiein de. Bas. ruipēi5 esthiein te, lepete oun mē epelthę̄ ephʼ hymas to eirēmenon ha" eleutheroi ēte tę̄ dikaiosynę̄. Tiga oun karpon eichete tote, ephʼ hois gyn epaischygesthea? To men gar telos ekeinōn thagatos. Kai metʼ oliga " gar opsōnia tēs hamartias thagatos... tron tou thanatou hē hamartia. Hote telos entolēs Theou zōē aiōnios. IŌANNĒS. Amēn amēn «1egō hymin, ean tis ton oogon ton emon tērēsę̄, thanaton hou mē theōrēsę̄ eis ton aiōna. --᾿A.1.1ʼ ho pempsas me Pa: tēr, autos moi entolēn edōke, ti eipō, kai ti Dalēsō, kai hoida, eti hē entolē autou zōē aiōgios esti. PROS RhŌM. Nyni de eleutherōthen.tes apo tēs hamartias, dou.ōthentes de tǭ Theǭ, echete ton karpon hymōn eis agiasmon, to de telos Hoti ou dei kataphronein krimatōn Theou, alla phobeisthai, kan mē parautika tēn antapodosin gon kai psychēn kai sōma apolesai en geengę̄. LOUKAS. Ean de eipę̄ ho doulos ekeinos en tę̄ kardią autou" Chrogizei ho kyrios mou erchesthai: kai arxētai typtein tous paidas kai tas paidiskas. esthiein te kai pinein, kai methyskesthai: hēxei ho kyrios tou douiliou echeigou en hēmerą ē ou prosdoką, kai en hōrą ou ginōskei, kai dichotomēsei auton, kai to “meros autou meta tōn apistōn thēsei. IŌANNĒS. Ide, hygiēs gegonas" mēketi hamartage, hina mē cheiron» ti soi genētai PROS EPhES. Mēdeis hymas apatatō kegois «1ogois" dia tauta gar erchetai hē orgē tou Theou epi tous huious tēs apeitheias. Hoti ho epi tois prōtois hamartēmasi paideutheis, kai tēs apheseōs kataxiōtheis, ean palin hamartę̄. cheiron tou proterou kataskeuazei heautǭ to krima IŌANNĒS. “1de, hygiēs gegonas, mēketi hamartane, hina mē cheiron ti soi genētai. Hoti, chrimati orgēs Theou tinōn hypopesontōn, tous loipous phoboumenous paideuesthai dei, ᾿ LOUKAS, Parēsan de tines en autǭ tǭ chōirǭ, apangellontes autǭ peri tōn Galilaiōn, hōn to haima Pilatos emixe meta tōn thysiōn autōn. Kai apokritheis ho Iēsous eipen autois" Dokeite, hoti hoi Galilaioi houtoi hamartōloi para pantas tois prophētais " Idete hoi kataphronētai, kai epidlePsate, kai hēmē geϑōo thaumasia, kai aphanisthēte" tous Galilaious egenonto, hoti toiauta pepogthasin Ouchi, legō hymin" a.1.1ʼ ean mē metanoēte pantes hōsautōs apoileisthe. Ē ekeinoi hoi deka kai oktō, ephʼ ous epesen ho pyrgos en tǭ Silōam, kai apechteigegn autous, dokeite, hoti houtoi tai egenonto para pantas tous agthrōpous tous katoikountas en Hierousalēm? Ouchi, legō hymig' all ean mē metanoēte, pantes hōsautōs apPRAXEIS. ᾿Achouōn de ᾿Agagias tous gouys toutous, pesōn exepsyxe. Kai egegeto phobos megas epi pantas tous akouontas tauta. PROS KOR. a΄. Mēde gongyzete, kathaper tiges autōn egongysan, kai apōlonto hypo tou olothreutou. «ros nouthesian hēmōn, eis ous ta telē tōn aiōOti kai autois tois tēs kakias ergois pros timōrian pollakis paradidotai tis dia prouyparchousan PROS RŌMI. Kai kathōs ouk edokimasan ton Theon echein en epingōsei, paredōken autous ho Theos eis adokimon noun, poiein' ta mē kathēkonta. PROS ThESS, b'. Anth hōn tēn agapēn tēs alētheias ouk edexanto, eis to sōthēgai autous, dia touto pempei autois ho Theos energeian planēs, eis to pisteusai autous tǭ pseudei. Hoti ouchi plēthos hamartōlōn dysōpei ton Theon, allʼ ho euarestōn autǭ, kan anēr tynchanę̄ kan DOUKAS. Ep᾿ alētheias .1egō hymin, hoti pol.lai chērai ēsan en tais hēmerais Hēliou en tǭ hote ekleisthē ho ouranos epi etē tria kai mēgas hox, hōs egeneto limos megas epi pasan tēn gēn, kai pros oudemian autōn epemphthē Ēlias, doi mē eis Saraphtha tēs Sidōnos pros gynaïchka ran PROS KOR. a΄. Ou thelō gar hymas agnoein, adeiiroi, hote hoi pateres hēmōn pantes hypo tēn nephelēn ēsan, kai pantes dia tēs thalassēs diēthon, kai pantes eis ton Mōysēn eda» pteisthēsan en tę̄ nephelę̄ kai en tę̄ thalassę̄, kai aagtes to auto brōma pgeumatikon ephagon, kai pantes to hauto poma pneumatikon epion" epinon ēas (Aei. n, 5).... Noma gar ek pgeumatikēs akolouthousēs petras" hē de Ho petra ēn ho Christos. ᾿A.1.1 ouch en tois pleiosin autōn eudokēsen ho Theos" katestrōthēsan gar en tę̄
That one must not neglect the knowledge of what concerns one, but listen to the words of the Lord with attention, understand them, and do his will. Matthew: “Peter answered and said to him, ‘Explain this parable to us.’ And Jesus said, ‘Are you also still without understanding? Do you not yet perceive that whatever goes into the mouth passes into the stomach and is expelled into the drain? But what comes out of the mouth comes from the heart, and this defiles a person.’” … “[When anyone hears the word] of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart; this is the one sown along the path.” And a little later: “As for the one sown on the good soil, this is the one who hears the word and understands it; he indeed bears fruit and yields, one a hundredfold, another sixty, another thirty.” Mark: “And [calling] all the crowd [to him again], he said to them, ‘Hear me, all of you, and understand.’” To the Ephesians: “Look carefully then how you walk, not as unwise but as wise, making the most of the time, because the days are evil. Therefore do not be foolish, but understand what the will [of the Lord is].”
That one must not busy oneself with what does not concern one. John: “And after the morsel, Satan then entered into him. Jesus said to him, ‘What you are doing, do quickly.’ But none of those reclining at table knew why he said this to him.” Acts: “So when they had come together, they asked him, saying, ‘Lord, will you at this time restore the kingdom to Israel?’ He said to them, ‘It is not for you to know times or seasons that the Father has fixed by his own authority.’”
That it belongs to those who are eager to please God also to ask about what they ought [to do]. Matthew: “And his disciples came to him, saying, ‘Explain to us the parable of the weeds of the field.’” … “And behold, one came up and said to him, ‘Good Teacher, what good thing shall I do, that I may have eternal life?’” Luke: “He said, then, to the crowds that came out to be baptized by him, ‘Offspring of vipers! Who warned you to flee from the wrath to come?’” And a little later: “And the crowds asked him, saying, ‘What then shall we do?’” and likewise tax collectors, likewise soldiers. Acts: “[When they heard this] they were cut to the heart, and said to Peter and the rest of the apostles, ‘What shall we do?’”
That one who is asked must take care to answer worthily. Luke: “And behold, a lawyer stood up to test him, saying, ‘Teacher, what shall I do to inherit eternal life?’ He said to him, ‘What is written in the law? How do you read it?’ And he answered and said, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind, and your neighbour as yourself.’ And he said to him, ‘You have answered rightly; do this, and you will live.’” To the Colossians: “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each one.”
That the judgment of those who understand and do not act is worse, yet sinning in ignorance is not [free of danger either]. Luke: “And that servant who knew his master's will but did not get ready or act according to his will will receive a severe beating. But the one who did not know, and did what deserved stripes, [will receive a light beating].”
[10] That the end of sin is death. John: “But whoever disobeys the Son will not see life, but the wrath of God remains on him.” To the Romans: “For when you were slaves of sin, you were free in regard to righteousness. What fruit, then, did you have at that time from the things of which you are now ashamed? For the end of those things is death.” And a little later: “For the wages of sin is death.” … “The sting of death is sin.”
That the end of God's commandment is eternal life. John: “Truly, truly, I say to you, if anyone keeps my word he will never see death.” … “But the Father who sent me has himself given me a commandment, what to say and what to speak; and I know that his commandment is eternal life.” To the Romans: “But now that you have been set free from sin and have become slaves to God, you have your fruit for sanctification, and its end [eternal life].”
[11] That one must not despise the judgments of God but fear them, even if the recompense does not [follow] at once. … “[fear him who is able] to destroy both soul and body in Gehenna.” Luke: “But if that servant says in his heart, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful.” John: “See, you have been made well; sin no more, so that nothing worse may happen to you.” To the Ephesians: “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.”
That whoever has been disciplined for his first sins and counted worthy of forgiveness, if he sins again, prepares for himself a judgment worse than the first. John: “See, you have been made well; sin no more, so that nothing worse may happen to you.”
That when some have fallen under a judgment of God's wrath, the rest must be instructed by it and fear. Luke: “There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answered and said to them, ‘Do you think that these Galileans were worse sinners than all the Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse offenders than all the people who live in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.’” Acts: “When Ananias heard these words, he fell down and breathed his last. And great fear came upon all who heard of it.” First to the Corinthians: “Nor grumble, as some of them grumbled and were destroyed by the destroyer. [Now these things happened to them as an example, but they were written down] for our instruction, on whom the end of the ages has come.”
That one is often handed over to the very works of wickedness as a punishment, because of a sin already there. To the Romans: “And since they did not see fit to acknowledge God, God gave them up to a debased mind, to do what ought not to be done.” Second to the Thessalonians: “Because they did not receive the love of the truth so as to be saved, therefore God sends them a working of error, so that they may believe the lie.”
That it is not a multitude of sinners that sways God, but the one who pleases him, whether it be a man or [a woman]. Luke: “But in truth I tell you, there were many widows in the days of Elijah in [Israel], when the heaven was shut up for three years and six months, when a great famine came over all the land, and Elijah was sent to none of them except to Zarephath in the land of Sidon, to a woman who was a widow.” First to the Corinthians: “For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink; for they drank from the spiritual rock that followed them, and the rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the [wilderness].”
Textual problem in this passage: see the notes.
Matt 15:15–18 (quotation, high confidence) · Matt 13:19 (quotation, high confidence) · Matt 13:23 (quotation, high confidence) · Mark 7:14 (quotation, high confidence) · Eph 5:15–17 (quotation, high confidence) · John 13:27–28 (quotation, high confidence) · Acts 1:6–7 (quotation, high confidence) · Matt 13:36 (quotation, high confidence) · Matt 19:16 (quotation, high confidence) · Luke 3:7 (quotation, high confidence) · Luke 3:10–14 (allusion, high confidence) · Acts 2:37 (quotation, high confidence) · Luke 10:25–28 (quotation, high confidence) · Col 4:6 (quotation, high confidence) · Luke 12:47–48 (quotation, high confidence) · John 3:36 (quotation, high confidence) · Rom 6:20–21 (quotation, high confidence) · Rom 6:23 (quotation, high confidence) · 1 Cor 15:56 (quotation, high confidence) · John 8:51 (quotation, high confidence) · John 12:49–50 (quotation, high confidence) · Rom 6:22 (quotation, high confidence) · Matt 10:28 (quotation, high confidence) · Luke 12:45–46 (quotation, high confidence) · John 5:14 (quotation, high confidence) · Eph 5:6 (quotation, high confidence) · Luke 13:1–5 (quotation, high confidence) · Acts 5:5 (quotation, high confidence) · 1 Cor 10:10–11 (quotation, high confidence) · Rom 1:28 (quotation, high confidence) · 2 Thess 2:10–11 (quotation, high confidence) · Luke 4:25–26 (quotation, high confidence) · 1 Cor 10:1–5 (quotation, high confidence)
Notes and citation
Summary: Basil's ninth rule, on attentive learning of God's will, with Rules 10 (the end of sin is death, of the commandment life) and 11 (God's judgments must be feared), whose headings the scan lost.
- The scan's headings for Rules 10 and 11 could not be read; their text stands here, marked [10] and [11]. The scan text is mixed with lines of Migne's Latin column and of other columns (a stray line of Ps 102:9 LXX, “eating ashes”, a stray “behold, you despisers, and look and wonder and perish”, Hab 1:5 / Acts 13:41, inside the Luke 13 quotation, and a fragment of Acts 5:5); these are left out. Lost words are marked …; words in brackets are supplied by sense. Rule 11 begins in mid-quotation (Matt 10:28) because its first lines are lost.
Topics: Ethics, The last judgment, Sin
Cite (SBL): Basil, Reg. mor. 9 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/9
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.