Moral Rules (Moralia) 70
Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 70
70PG 31 31
Ὅτι δεῖ τοὺς ἐγχεχειρισμένους τὸ κήρυγμα τοῦ Εὺαγγελίου μετὰ δεήσεως καὶ εὐχῆς χαθέστασθαι, εἴτε διακόνους, εἴτε καὶ δοκίμους τὸν πρότερον βίον. φιλάνδρους εἶνα:. ον αἰτἰμλὰ ἀεαπὶ ἰπ θα οπὰ ΜΑΤΘΑΙΟΣ. Τότε «"2έγει τοῖς μαθηταῖς αὐτοῦ" Ὁ μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται ὀλίγοι. Δεήθητε οὖν τοῦ Κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμόν. ΛΟΥ͂ΚΑΣ. Καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησε τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπʼ αὐτῶν δώδεκα, οὗς καὶ ἀποστόλους ὠνόμασε, Σίμωνα, ὃν καὶ ὡνόμασε Πέτρον, καὶ ᾿Αγδρέαν τὸν ἀδελφὸν αὐτοῦ, καὶ Ἰάκωβον καὶ Ἰωάννην, Φίλιππον, καὶ Βαρθοιλομαῖο», καὶ Ματθαῖον, καὶ Θωμᾶν, Ἰάκωβον τὸν τοῦ Ἀ11;»αίου, καὶ Σίμωνα τὸν καιούμεΨῸΡ Ζηωτὴν, καὶ Ἰούδαν Ἰακώβου, καὶ Ἰούδαν Ἰσκαριώτην, ὃς καὶ ἐγένετο προδότης. ΛΟΥΚΑΣ. Ἀετὰ δὲ ταῦτα ἀνέδειξεν ὁ Κύριος καὶ ἑτέρους ἑβδομήκοντα, καὶ ἀπέστειεν αὐτοὺς ἀνὰ δύο σρὸ προσώπου αὑτοῦ, εἰς πᾶσαν πόλιν καὶ τόπον, οὗ ἔμελλεν αὐτὸς ἔρχεσθαι. Ἔ.16γεν οὖν πρὸς αὐτούς Ὁ μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται Τοι. Δεήθητε οὖν τοῦ Κυρίου τοῦ θερισμοῦ, ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὑτοῦ. ΠΡΆΞΕΙΣ, Τὸν μὲν πρῶτον «1όγον ἐποιησάμην περὶ πάντων, ϑεόριλε, ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν, ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ Πνεύματος ἁγίου, οὖς ἐξελέξατο, ἀνεϊήφθη. ΠΡΑΞΕΙΣ. Καὶ ἔστησαν δύο, ᾿Ιωσὴ στος, καὶ Ματθίαν. Καὶ προσευξάμεγοι εἶπον" Σὺ, Κύριε, καρδιογγῶστα πάντων. ἀνάδειξον ὃν ἐξελέξω ἐκ τούτων τῶν δύο ἕνα, λαθεῖν τὸν ρον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφʼ Π ἧς παρέθη Ἰούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. Καὶ ἔδωκαν κλήρους αὐτῶν, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Ματθίαν, καὶ συγκχατεψηςίσθη μετὰ τῶν ἔνγδεκα ἀποστόλων. ΠΡΟΣ ΤΙΜ. αʼ. ΕἸ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. Δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, “μᾶς γυναικὸς ἄνδρω, νηξράλιον, σώφρονα, κόπλήχτην, μὴ αἰσχροχερδῆ ἀ.1.1 ἐπιεικῆ, ἄμαχον, ἀξφιλάργυρον, τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα. ἐν ὑποταγῇ μετὰ πάσης σεμνότητος " (εἰ δέ τις τοῦ ἰδίου οἵἴχουπροστῆναι οὐκ οἶδε, πῶς Ἐχχλησίας Θεοῦ ἐπιἵνα. μὴ τυφωθεὶς εἰς πρῖμα ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου Δεῖ δὲ αὐτὸν καὶ μαρτυρίαν χωλὴν ἔχειν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. Διακόνους ὡσαύτως, σε“νοὺς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθορᾷ συνειδήσει. Καὶ οὗτοι δὲ ΠΡῸΣ ΤΙΤ. Τούτου χάριν ἀπο Ἰ τὶ ἀδελφὸν αὐτοῦ, μετὰ τῶν δώδεκα, ἐπ αἴδια φια ργιοὶρίοιιδ αροσιγά δἀϊιϊο ρου πᾶθ οἱ εἰς κρῖμα ἐμπέσῃ τοῦ διαβόλου, εἰς: κρῖμα ἐμπέσῃ καὶ παγίδα τοὺ διαβόλου... κατέλιπόν σὲ ἐν Κρήτῃ, ἵνα τὰ ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν, ὡς ἐγώ σοι διεταξάμην. Εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀγὴρ, τέκνα ἔχωνγ πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας, ἣ Δεῖ γὰρ τὸν ἐπίσκοπον ἀγέγκιλητον εἶναι, ὡς Θεοῦ οἰκονόμον, μὴ αὐθάδη μὴ ὀργίλον, πιλήκτην, μὴ αἱσχροχερδῆ, ἀ.11ὰ φιμέξεγον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγχρατῆ, ἀντεχόμενγον τοῦ κατὰ τὴν διδαχὴν πιστοῦ όγου, ἵνα δυνατὸς ἣ καὶ παρακα“εἴν ἐν τῇ ὑγιαινούσῃ διδασκαλίᾳ, καὶ τοὺς ἀντικέγογντας ἐλέγχειν. “Ὅτι οὐ δεῖ περὶ τὰς χειροτονίας εὐχερῆ εἶναι, οὔτε ἀπερισκέπτως ἐπʼ αὐτὰς ἔρχεσθαι οὐ γὰρ ἀκίνδυνον τὸ ἀδόκιμον “ τὸν δὲ ἁλόντα ἐπί τινι φανεροῦν, ἵνα μήτε αὐτὸς κοινωνήσῃ τῇ ἁμαρτίᾳ, μῆτε οἱ λοιποὶ προσχόπτωσιν, ἀλλὰ μᾶλλον ΡΟΣ ΤΙΜ. α΄. Χεῖρας ταχέως μηδετὶ ἐπιτί θει, μηδὲ κοινώγνει ἁμαρτίαις ἀ.1λοτρίαις. ΠΡῸΣ ΤΙΜ. α΄. Κατὰ πρεσθδυτέρου κατηγορίαν μὴ παρα» δέχου, ἐκτὸς εἰ μὴ ἐπὶ δύο ἣ τριῶν μαρτύρων. “Ὅτι οὐ δεῖ τὸν ἐχλεγέντα, ἀφʼ ἑαυτοῦ παρεῖναι ἐπὶ Θεοῦ εὐδοκίας, καὶ ἄρχεσθαι μὲν τοῦ κηρύγματος ὅταν ἐπιτραπῇ, κηρύσσειν δὲ ἐκείνοις πρὸς οὖς ἂν ΜΑΤΘΑΙ͂ΟΣ. Τούτους τοὺς δώδεκα ἀπέστειζεν ὁ Ἰησοῦς, παραγγείλας αὑτοῖς, λέγων" Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶγν μὴ εἰσέλθητε" πορεύεσθε δὲ μᾶ.1.10ν» πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου ᾿Ισραήλ. ΜΑΤΘΔΙΟΣ. Καὶ ἰδοὺ γυνὴ Χαναναία, ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα, ἐκραύγασεν, αὐτῷ Ἐλέησόν με, Κύριε, υἱὸς Δαβίδ" ἡ θυγάτηρ μου κακῶς δαιμονίζεται" ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ «“όγον. Καὶ προσελθόντες οἱ μαθηταὶ αὑτοῦ, ἡἠρώτων αὐτὸν «λέγοντες" ᾿Απόλυσον» αὐτὴν» ὅτε κράζει ὄπισθεν ἡμῶν. Ὁ δὲ ἀποκριθεὶς εἶπεν" Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ ἀότα οἴκου Ἰσραή,λ. ἸΏΛΝΝΗΣ. Ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆϊθον καὶ ἤκω" οὔτε γὰρ ἀπ' ἐμαυτοῦ ἐλήλυθα, ἀ.1.1' ἐκεῖνός με ἀπέστειλεν. ΠΡᾺΞΕΙ͂Σ. Οἱ μὲν οὖν διασπαρέντες ἀπὸ τῆς ψεως τῆς γενομένης ἐπὶ Στεφάνῳ, διῆλθον ἕως Φοινίκης καὶ Κύπρου καὶ ᾿Αγτιοχείας, μηδενὶ Δαλοῦντες τὸν «λόγον, εἰ μὴ μόνον Ιουδαίοις. ΠΡῸΣ ΡΩΜ. Παΐῦ,λος δοῦλος Ἰησοῦ Χριστοῦ, χιλητὸς ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ. ΠΡῸΣ ῬΩΜ. Πῶς δὲ ἀκούσονται χωρὶς ϑαίταίοτίςε ποδιτί, εἰ Οἰιγίειϊ δοθι ἐρεῖ ποείτα ; πῶς δὲ κηρύξουσιν, ἐὰν μὴ ἀποσταλῶσιν; ΠΡΟΣ ΤΙΜ. α΄. Παῦλος ἀπόστοιϊος Ἰησοῦ Χριστοῦ κατʼ ἐπιταγὴν Θεοῦ Σωτῆρος ἡμῶν, καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν. Ὅτι δεῖ τὸν κληθέντα εἰς τὸ κήρυγμα τοῦ Εὐαγγελίου εὐθὺς ὑπακούειν, καὶ μὴ ἀναθάλλεσθαι. ΛΟΥ͂ΚΑΣ. Εἶπε δὲ πρὸς ἕτερον" ᾿Ακοιλούθειε μοι. Ὁ δὲ εἶπε" Κύριε, ἐπίτρεψόν μοι ἀπελθόντι πρῶτον θάψαι τὸν πατέρα μου, Εἶπε δὲ αὐτῷ ὁ Κύριος Ἄφες τοὺς γεχροὺς θάψαι τοὺς ἑαυτῶν σὺ δὲ ἀπελθὼν, διάγγε.1..15 τὴν βασι«Ἰείαν τοῦ Θεοῦ. ΠΡΟΣ ΓΑΛ. Ὅτε δὲ εὐδόκησεν ὁ Θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, καὶ καλέσας με διὰ τῆς χάριτος αὑτοῦ, ἀποκα«ἰύγραι τὸν Υἱὸν αὑτοῦ ἐγ ἐμοὶ, ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν" εὐθέως οὐ προσαγεθέμην σαρκὶ καὶ αἵματι, οὐδὲ ἀπῆλθον εἰς Ἱεροσόίζυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους" εἰς ᾿Αραδίαν, καὶ πάλιν» ὑπέστρεψα εἰς ΔαὍτι οὐ δεῖ ἑτεροδιδασχαλεῖν. ΙΏΑΝΝΗ͂Σ. ᾿Αμὴν ἀμὴν «ἐγὼ ὑμῖν, ὁ μὴ εἰσἐρχόμενος διὰ τῆς θύρας εἰς τὴν αὐϊὴν τῶν κλέπτης ἐστὶ καὶ λῃστής. Ὃ δὲ εἰσερχόμενος πιο, εἰ νοφαυὶΐ πιὲ μὲν διὰ τῆς θύρας, ποιμήν ἐστι τῶν προβάτων. Καὶ Ο οειΐμπι οτἴαπι. μετʼ ὀλίγα: Ἐγώ εἰμι ἡ θύρα τῶν προξάτων. Πάντες ὅσοι ἦλθον, κλέπται εἰσὶ καὶ οὐκ ἤκουσαν αὑτῶν τὰ πρόθατα. ΠΡῸΣ ΓΑΛ. ᾿Α.2λὰ καὶ ἐὰν ἡμεῖς ἣ ἄγγελος ἐξ οὐραἀνάθεμα ἕστω. Ὡς προειρήκαμεν καὶ ἄρτι πάλι» 1έγωΕἴ τις ὑμᾶς εὐαγγελίζεται παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω. ΠΡῸΣ ΤΙΜ. α΄. Εἴ τίς ἑτεροδιδασκχαλεῖ, καὶ μὴ προσέρχεται ὑγιαί γουσι «1όγοις τοῖς τοῦ Μυρίου ἡμῶν Ἰησοῦ τύφωται, μηδὲν ἐπιστάμενος, καὶ τὰ ἑξῆς. Ὅτι δεῖ πάντα τὰ προστεταγμένα ὑπὸ τοῦ Κυρίου ἐν τῷ Εὐαγγελίῳ καὶ διὰ τῶν ἀποστόλων διδάσκεῖν τοὺς πεπιστευμένους, καὶ ὅσα τούτοις ἀχόΜΑΤΘΑΙ͂ΟΣ. Πορευθέντες, μαθητεύσατε πάντα ἔθνη, βαπείζογτες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πγεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐγετειὑμῖν. ΠΡΑΞΕΙΣ. Ὡς δὲ διεπορεύοντο τὰς πόλεις, παρεδίδουν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κχεχριμένωα ὑπὸ τῶν ἀποστόλων καὶ ὡς προείρηκα, αἱ απο αἰχὶ, Μοχ Νεά σοὶ πο8 αμί Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, τδ' ἐν ᾿Ιερουσαλήμ ΠΡῸΣ ΤΊΜ. α΄. Βοος. ἰογε1:8 ἤτοι ἀπό. Ταῦτα δίδασκε, καὶ παρακάλει. ΠΡῸΣ ΤΙΤ. δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. Ὅτι ὁ πιστευθεὶς τὸν λόγον τῆς τοῦ Κυρίου διδασκαλίας, ἐὰν σιωπήσῃ τι τῶν ἀναγκαίων εἰς τὴν πρὸς Θεὸν εὐαρέστησιν, ἔνοχός ἔστι τοῦ αἴματος τῶν κινδυνευόντων, ἤτοι ὑπὸ τῆς ἐργασίας τῶν ἀπηγορευμένων, ἣ καὶ ὑπὲρ τῆς ἐλλείψεως τῶν χατορθωθῆναι ὀφειλόντων, ᾿ ΑΟΥ͂ΚΑΣ. Οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτε ἤρατε τὴ» κλεῖδα τῆς γνώσεως" αὑτοὶ οὐχ εἰσήϊθετε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε. ΠΡΑΞΕΙ͂Σ, ἀπὸ τῆς Μακεδονίας ὅ τε Σίκαὶ ὁ Τιμόθεος, συνείχετο τῷ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις τὸν Χριστὸν Ἰησοῦν. τιον εἶπε πρὸς αὑτούς " Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν" καθαρὸς ἐγώ" ἀπὸ τοῦ νῦν εἷς τὰ ἔθνη πορεύσομαι. ΠΡΑΞΕΙ͂Σ. Διὸ μαρτύῥομαι ὑμῖν ἐν' τῇ σήμερον ἡμέρᾳ, ὅτι καθαρός εἶμι ἀπὸ τοῦ αἵματος ὑμῶν. Οὐ γὰρ μὴν τοῦ μὴ ἀναγγεῖλαι ὑμῖν πᾶσαν τὴν βου.ϊὴν Ὅτι δεῖ καὶ ἐπὶ τῶν μὴ κατʼ ἐπιταγὴν ὑπὸ τῆς Γραφῆς ὡρισμένων προτρέπειν ἕκαστον πρὸς τὰ ΜΑΤΘΑΙ͂ΟΣ. Εἰσὶν εὐνοῦχοι, οἵτινες ἐκ κοιλίας “ητρὸς ἐγεννήθησαν οὕτως " καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐγρουχίσθησαν ὑπὸ τῶν ἀνθρώπων " καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐνούχισαν' ἑαυτοὺς διὰ. τὴν βασιλείαν τῶν οὐρανῶν. Ὁ δυνάμενος χωρεῖν, χωρείτω. ΠΡΟΣ ΚΟΡ. α΄. Περὶ δὲ τῶν» παρθένων ἐπιταγὴν Κυρίου οὐκ ἔχω". γνώμην δὲ δίδωμι, ὡς ἡλεημένος ὑπὸ Κυρίου πιστὸς εἶναι. Νομίζω οὖν τοῦτο καιϊὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνγάγχην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι. Δέδεσαι γυναικί; μὴ ζήτει λύσιν. Λέλυσας ἀπὸ γυναικός ; μὴ ζήτει γυναῖκα,, καὶ τὰ ἑξῆς. Ὅτι οὐχ ἔξεστιν ἑτέροις ἀνάγκην ἐπιτιθέναι ὧν αὖΛΟΥ͂ΚΑΣ. Καὶ ὑμῖν τοῖς νομικοῖς οὐαὶ, ὅτι φορτοὺς ἀνθρώπους φορτία καὶ αὐτοὶ ἐνὶ τῶν δακτύϊωγν ὑμῶν οὐ προσψαύετε Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου τύπον προχεῖσθας ποῖς ἄλλοις παντὸς καλοῦ, χατορθηῦντα πρόφορτία βαρέα καὶ δἰπὰ νόου !α χαΐ ποι να]άς δἀπιοάση) ῥίδοοτοὶ ΜΑΤΘΑΙ͂ΟΣ. Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἶμι, καὶ ταπεινὸς τῇ καρδίᾳ. ΙΏΑΝΝΗΣ. Ὅτε οὖν ἔνγιψε τοὺς πόδας τῶν μαθητῶν αὐτοῦ. καὶ ἔλαβε τὰ ἱμάτια αὑτοῦ, ἀναπεσὼν πάλιν εἶπεν αὐτοῖς " Γινώσκετε τί πεποίηκα ὑμῖν; Ὑμεῖς φωνεῖτέ με, ὁ Διδάσκαλος, καὶ ὁ Κύριος, καὶ καλῶς «“έγετε, εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔνγιψα ὑμῶν τοὺς πόδας, ὁ Κύριος, καὶ ὁ Διδάκαὶ ὑμεῖς ὀφείλετε τοὺς πόδας. Ὑπόδειγμα γὰρ ἔδωκα ὑμῖν, ἵνα, καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε "λήλοις. ΠΡΑΞΕΙ͂Σ. Πάντα ὑπέδειξω ὑμῖν, ὅτι οὕτω κοπιῶντας δεῖ ἀντιϊαμθδάγεσθαι τῶν ἀσθεὶ εἰ γούντων. ΠΡΟΣ ΚΟΡ. α΄. Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. ΠΡῸΣ 1ΙΜ. α΄. Μηδείς σου Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου μὴ τοῖς ἑαυτοῦ κατορθώμασιν ἐπαμεριμνεῖν ἴδιον δὲ καὶ ρετον τῆς ἐγχειρισθείση: αὐτῷ φροντίδος ἔργον εἰδέναι τὴν τῶν πεπιστευμένων βελτίωσιν. ΜΑΤΘΑΙ͂ΟΣ. Ὑμεῖς ἐστε τὸ ἅἄϊας τῆς γῆς. ἸΈὰν δὲ τὸ ἄλας μωρανθῇ,, ἐν τίνι ἁλισθήσεται; Εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βιἰιηθῆναι ἔξω, καὶ καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. ἸΩΆΝΝΗΣ. Πᾶν ὃ δίδωσί μοι ὁ Πατὴρ, πρὸς ἐμὲ ἥξει, καὶ Εὖὺν ἐρχόμενον πρὸς μὲ οὐ μὴ ἐχθάλω ἔξω. Ὅτι καταδέθηχα ἐκ του οὐραγοῦ, οὐχ ἵνα ποιῶ τὸ θέ«ἴημα τὸ ἐμὸν, ἀ.1.1ὰ τὸ θέλημα τοῦ πέμψαντός μὲ Πατρός. Τοῦτο δέ ἐστι τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶς ὁ θεωρῶν τὸν Υἱὸν καὶ πιστεύων εἰς αὑτὸν ἔχῃ ζωὴν αἰώνιον. ΠΡῸΣ ΘΕΣΣ. α΄. Τίς γὰρ ἡμῶν ἐιιπὶς, ἣ χαρὰ, ἣ στέξαγος καυχήσεως ; ἣ οὐχὶ καὶ ὑμεῖς ἔμπροσθε» τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν τῇ αὐτοῦ παρουσίᾳ; Ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χωρά. Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου περιά:ειν τὰς κώμας καὶ τὰς πόλεις πάσας τὰς ἐγχεχειρισμέΜΑΤΘΑΙ͂ΟΣ. Καὶ περιῆγεν ὅλην τὴν Γαλιλαίαν ὁ Ἰησοῦς, διδάσκων ἐν ταῖς συναγωγαῖς, καὶ κηρύσσων τὸ Εὐαγγέλιον τῆς βασιλείας, καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαιϊαχίαν. ΛΟΥ͂ΚΑΣ. Καὶ αὐτὸς διώδευς κατὰ πόλιν κῶ κὠμην κηρύσσων τὴν βασιλείαν τοῦ Θεοῦ, καὶ εὐαγγελιζόμενος " καὶ οἱ δώδεκα σὺν αὐτῷ. Ὅτι δεῖ πάντας προσκαλεῖσθαι πρὸς ὑπακοὴν. τοῦ ἔος. ἰοτγιῖ5 ἐν ἀναστροφῇ, ἐν ἀγάπη, ἐν πίστει, ἐν ἁγνεῖα, ὅτι, ἱπ τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ καὶ εἶχε ηκὶ πιξδὶ! πιὸ, Ραιτὶδ. Η αἷς ἐμπὶ ἱ{|0 ([κις. γὰν, αντός με Πατρὸς, ἵνα. Εὐαγγελίον, καὶ μετὰ πάσης παῤῥησίας χκαταγγέλλειν τὸν λόγον, καὶ μαρτυρεῖν τῇ ἀληθείᾳ, κἄν τινες χωλύωσι, καὶ διώκωσιν οἵῳ δήποτε τρόπν ΜΑΤΘΑΙ͂ΟΣ. Ὃ «1Ἰέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί καὶ ὃ πρὸς τὸ οὗς ἠκούσατε, κηρύ. ξατε ἐπὶ τῶν δωμάτων. Καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα,, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκχτεῖγαι. ΜΑΤΘΑΙ͂ΟΣ. Ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεχιϊημένοι οὐκ ἦσω ἄξιοι. Πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἂν εὕρητε, καλέσατε εἰς τοὺς γάμους. ΙΏΑΝΝΗΣ. ᾿Απεχρίθη αὐτῷ ὁ Ἰησοῦς " Ἐγὼ παῤοσεμίίο ἰοΒ ῥησίᾳ ἐλάλησα τῷ κόσμῳ " ἐγὼ πάντοτε ἐδίδαξα στα θεὶ (Αοι. χχ, ἐν τῇ συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται καὶ ἐν κρυπτῷ ἐλάἄησα οὐδέν. ΠΡΑΞΕΙ͂Σ. ᾿Αγαγόντες δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ, καὶ ἐπηρώτησεν αὐτοὺς αμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ; Καὶ ἰδοὺ πεπιληρώκατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφʼ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου. ᾿Ἀποχριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστο.ῖοι εἶπον" Πειθαρχεῖν δεῖ μᾶλλον Θεῷ ἣ ἀνθρώποις. ΠΡΑΞΕΙΣ. Πλὴν ὅτι τὸ Πνεῦμά μοι τὸ ἅγιον κατὰ πόλιν διαμαρτύρεται, “λέγον, ὅτι δεσμὰ καὶ θλίψεις μὲ μένουσιν. Ἁ.11ʼ οὐδενὸς 16γον ποιοῦμαι, οὐδὲ ἔχω τὴν ψυχήν μου τιμίαν ἐμαυτῷ, ὡς τελειῶσαι τὸν δρόμον μου μετὰ χαρᾶς, καὶ τὴν διακονίαν ἔλαβον παρὰ τοῦ Κυρίου Ἰησοῦ, διαμαρτὺ» ρασθαι τὸ Εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ. ΠΡῸΣ ΘΕΣΣ. α΄. Αὐτοὶ γὰρ οἴδατε, ἀδελ:οὶ, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς,, ὅτι οὐ κενὴ γέγογεν" ἀλλὰ προπαθέντες καὶ ὑδρισθέγτες, καθὼς οἴδατε, ἐν Φιλίπποις, ἐπαῤῥησιασάμεθα Θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ Εὐαγγέλιον τοῦ Θεοῦ ἡμῶν ἐν πολλῷ ἀγῶνι. Ὅτι δεῖ προσεύχεσθα: ὑπὲρ τῆς προκοπῆς (Ὁ) τῶν πεπιστευκότων, καὶ ἐπʼ αὐτῇ εὐχαριστεῖν. ΙΩΑΝΝΗΣ. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνοΥ, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ αὑτῶν εἰς ἐμὲ, ἵνα πάντες ἕν ὦσι, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵγα καὶ αὐτοὶ ἐγ ἡμῖν ἕν ὦσι. Καὶ πάλιν Πάτερ, οὖς δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ, κἀκεῖνοι ὦσι μετ' ἐμοῦ. ΛΟΥ͂ΚΑΣ. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι ὁ Ἰησοῦς, καὶ εἶπεν" ᾿Εξομοίογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνγυρίο πδροῖ ὑμῖν. Μοχ πἴγάψι6 οαΐεο θέλω ὅπου εἰμὶ ἐγὼ, ἵνα. ἐτῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Ναὶ, ὁ φωίάσπι σταίἷαε Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου. ΠΡῸΣ ΡΩΜ. Πρῶτον μὲν εὐχαριστῶ τῷ Θεῷ μὴυ διὰ Ἰησοῦ Χριστοῦ ὑπὲρ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέ.λλεται ἐν βίῳ τῷ κόσμῳ. Μάρτυς γάρ μού ἐστιν ὁ Θεὰὲς, πνεύματί μου, ἐν τῷ Εὐαγγελίῳ τοῦ Υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι ἐπὶ τῶν προσευχῶν μου. ΠΡῸΣ ΦΙΛ. Μάρτυς γάρ μού ἐστιν ὁ Θεὸς, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν εὐχομαι, ἵγα ἡ ἀγάπη ὑμῶν ἔτι μᾶ.λῖον καὶ «ἴον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διωξέροντα,, ἵγα ἦτε εἰλικρινεῖς καὶ ἀπρόσκχοποι εἰς ἡμέραν Χριστοῦ, πεπληρωμένοι καρπῶν δικαιοσύνης τῶν διὰ Ἰησοῦ Χριστοῦ εἰς δέξαν καὶ ἔπαινον θεοῦ. Ὅτι δεῖ τὰ Θεοῦ χάριτι κατορθούμενα, γνώριμα φυοά δὰ υὰ τεοῖθ (λεία 8ηὶ ρὲῦ Θεοὶ βγδίίδῃ), ποιεῖν καὶ ἑτέροις εἰς δόξαν Θεοῦ. ΛΟΥ͂ΚΑΣ. Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ, ὅσα ἐποίησαν. ΠΡΆΞΕΙΣ. Παἀπήγγειιαν ὅσα ὁ Θεὸς ἐποίησε μετʼ αὑτῶν. ΠΡῸΣ ΕΦΕΣ. Ἴνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατ' ἁμὲ, τί πράσσω, πάντα ὑμῖν γνωρίσει Τυχικὸς Κυρίῳ, ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, Ὅτι δεῖ μὴ μόνον τῶν παρόντων ἐπιμελεῖσθαι, ἀλλὰ καὶ τῶν ἀπόντων" καὶ πάντα ποιεῖν ὡς ἂν αὶ ἀπαιτῇ ἡ χρεία τῆς οἰκοδομῆς. ΙΩΑΝΝΗΣ. Καὶ ἄ.11α πρόξατα ἔχω, ἃ οὐκ ἔστιν ἂχ τῆς αὐλῆς ταύτης" κἀκεῖνά μὲ δεῖ ἀγαγεῖν" καὶ τῆς φωτῆς μου ἀκούσουσι' καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. ΠΡῸΣ ΘΕΣΣ. α΄. Διὸ μηλχέτι ναις μόνοι, καὶ ἐπέμψαμεν τὸν ἀδελφρὲν ἡμῶν Τιμόθεον, καὶ διάκονον τοῦ Θεοῦ ἐν τῷ Εὐαγγε«“Ἕῳ τοῦ Χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παραχαζέσαει ὑπὲρ τῆς πίστεως ὑμῶν. Ὅτ: δεξ τῶν προσχαλουμένων ἐπʼ εὐργεσίᾳ ΜΑΤΘΑΙ͂ΟΣ. Ταῦτα αὑτοῦ «αοῦντος, ἰδοὺ ἄρχων εἰσελθὼν προσεκύνει αὑτῷ, «ἰέγων, ὅτι ϑθυγάτηρ μου ἄρτι ἐτελεύτησεν" ἀ.1.1ὰ ἐλθὼν, ἐπίθες τὴν χεῖρά σου ἐπʼ αὐτὴν, καὶ ζήσεται. Καὶ ἐγερθεὶς ὁ Ἰησοῦς, ἠκολούθησεν αὐτῷ. ΠΡΑΞΕΙΣ. ᾿Εγγὺς δὲ οὔσης Λύδδης τῇ ᾿Ιόππῃ., οἱ μαθηταὶ ἀκούσαντες ὅτι Πέτρος ἐστὶν ἐν αὑτῇ, ἀπέστειΤοῖυπι ᾿Πυὰ, Ἵνα δέ, εἰς., πρῇ τ ρου (Αεἰ. χιν, 26)... ὅτι ἀμίφηι οἱ τὸς ἐπὶ κεἰ εἶς γαίῃ) ιν θη ἃ νοὶ δὰ Ἰογίθῃ) ὑδᾷ αἰ σὶς πιὸ ρμίιις Πὶς ἢ Ἅων δύο ἄνδρας πρὸς αὐτὸν, παρακαλοῦντες, μὴ διελθεῖν ἕως αὐτῶν. Ὅτι δεῖ τοὺς ὑποδεχομένους τὸν λόγον τῆς ἀληθείας ΠΡΑΞΕΙ͂Σ. Μετὰ δέτιγας ἡμέρας εἶπε Παῦλος πρὸς Βαργνάδαγ' Ἐπιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδειςοὺς ἡμῶν κατὰ πᾶσαν πόλιν, ἐν αἷς κατηγγείαμεν τὸν “λόγον τοῦ Κυρίου, πῶς ἔχουσιν. ΠΡῸΣ ΘΕΣΣ. α΄. Ἡμεῖς δὲ, ἀδελφοὶ, .ἀπορφαγισθέντες ἀφʼ ὑμῶν πρὸς καιρὸν ὥρας, οὐ καρδίᾳ, περισσοτέρως ἐσπουδάσαμὲν τὸ πρόσωπον ὑμῶν ἰδεῖν ἐν πολλῇ ἐπιθυμίᾳ. Διὸ ἐθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς. ἐγὼ μὲν Παῦ«ῖος, καὶ ἅπαξ καὶ δὶς, καὶ ἐνγέχοψεν ἡμᾶς ὁ Σααὶ μετʼ ὀλίγχ' Διὸ μηκέτι ἠὐδοχήσαμεν καταλειφθῆναι ἐν ᾿Αθήναις μόνοι καὶ ἐπέμψαμεν Τιμόθεον τὸν ἀδελφὸν ἡμῶν, καὶ διάκονον τοῦ Θεοῦ ἐν τῷ Εὐαγγελίῳ τοῦ Χρι» στοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαι ὑπὲρ τῆς πίστεως ὑμῶν, τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσι ταύταις" αὐτοὶ γὰρ οἴδατε, ὅτι εἰς τοῦτο Ὅτι ἴδιον τοῦ ἀγαπῶντος τὸν Κύριον τὸ, ἐν πολλῇ φιλοστοργίᾳ, τῇ περὶ τοὺς διδασκομένους, μετὰ πάσης σπουδῆς ἐπιμελεῖσθαι αὐτῶν παντὶ τρόπῳ, κἂν μέχρι θανάτου δέῃ προσχαρτεροῦντα τῇ διδασκαλίᾳ ἕν τε τῷ κοινῷ καὶ κατʼ ἰδίαν. ΙΏΑΝΝΗΣ. Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὖτοῦ τίθησιν ὑπὲρ τῶν προβάτων. ἸΏΑΝΝ, Ὅτε ἠρίστησαν, «“έγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς" Σίμων Ἰωνᾶ, ἀγαπᾷς μὲ πλεῖον τούτων ; Λέγει αὐτῷ" Ναὶ, Κύριε: σὺ οἵδας ὅτι φιΔῶ αὐτῷ: Βόσκε τὰ ἀργία μου. Λέγει αὐτῷ πάλι δεύτερον" Σίμων ᾿Ιωνᾶ, ἀγαπᾶς με; Λέγει αὑτῷ" Ναὶ, Κύριε: σὺ οἷδας ὅτι φιλῶ σε. Λέγει αὐτῷ" Ποίμαινε τὰ πρόθατά μου. Λέγει αὑτῷ τὸ τρίτον" Σίμων ᾿Ιωνᾶ, «ιλεῖς μὲ; Ἑλυπήθη ὁ Πέτρος, ὅτι εἶπεν αὑτῷ τὸ τρίτον (59): Φιλεῖς με; καὶ εἶχεν αὐτῷ" Κύριε, σὺ πάντα οἵδας" σὺ γινώσκεις ὅτι φιλῶ σε. Λέγει αὑτῷ ὁ Ἰησοῦς" Βόσκε μου. ΠΡΆΞΕΙΣ. Ἐν δὲ τῇ μιᾷ τῶν Σαββάτων, συνηγμένων τῶν μαθητῶν κλάσαι ἄρτον, ὁ Πανῦ«ἴος διελέγετο αὑτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον" παρέτεινε δὲ τὸν λόγον μέχρι μεσονυκτίου. Καὶ μετʼ ὀλίγα" ᾿Αγαδὰς δὲ, καὶ κιλάσας ἄρτον, καὶ γευσάμενος, ἐφʼ ἱκανόν τε ὁμιλήσας μέχρις αὐγῆς, ἐξῆλθεν... Ὡς οὐδὲν ὑπεστει.άμην τὰν συμφερόντων τοῦ μὴ ἀναγγεΐλαι ὑμῖν, καὶ διδά» ξαι ὑμᾶς δημοσίᾳ καὶ κατʼ οἴκους, διαμαρτυρόμενος Ιουδαίοις τε καὶ Ἕλλησι τὴ» εἰς τὸν Θεὸν μετάνοιαν, καὶ πίστιν τὴν εἰς τὸν Κύριοῦ πεν " φιοὰ παι ἢ]πὶ ἀεὶ ες τὸν Θεόν, ἡμῶν Ἰησοῦν... Διὸ γρηγορεῖτε, μνημονεύοντες καὶ πιοπδῆς μπιπιημεπιηιε ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἔνα ἔκαστον ὑμῶν. ἘΡΟΣ ΘῈΕΣΣ. α΄. Αὐτοὶ γὰρ οἵδατε, ἀδελφοὶ, τὸν κόπον ἡμῶν, καὶ τὸν μόχθον" νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιξαρῆσαϊί τινα ὑμῶν, ἐχηρύξαμεν τὸ Εὐαγγέλιον τοῦ Θεοῦ, καὶ τὰ ἑξῆς. τι δεῖ τὸν προεστῶτα τοῦ λόγου ἐλεήμονα καὶ εὔσπλαγχνον εἶναι, καὶ μάλιστα ἐπὶ τῶν χεχαχωμένων τὰς ψυχάς. ΜΑΤΘΑΙ͂ΟΣ. Καὶ ἰδόντες οἱ Φαρισαῖοι, εἶπον τοῖς μαθηταῖς αὐτοῦ" Διὰ τί μετὰ τῶν τειϊωνγῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν; Ὃ δὲ ᾿Ιησοῦς ἀκούσας, εἵπεν" Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀ.1.1ʼ οἱ κακῶς ἔχοντες. Πορευθέντες δὲ, μάθετε τί ἐστιν" Ἔ1εον θέλω, καὶ οὐ θυσίαν" οὐ γὰρ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωμλοὺς εἰς μετάνοιαν. ΜΑΤΘΑΙ͂ΟΣ. ᾿Ιδὼν δὲ τοὺς ὄχλους, εὐσπιλαγχγίσθη περὶ αὐτῶν, ὅτι “Ὅτι δεῖ καὶ ἐν ταῖς τοῦ σώματος χρείαις σπλαγχνυίζεσθαι ἐπὶ τοῖς πεπιστευμένοις, καὶ φροντίζειν ΜΑΤΘΑΙ͂ΟΣ. Σπιλαγχνίζομαι ἐπὶ τὸν ὄχιῖον, ὅτι ἤδη ἡμέραι ἐρεῖς προσμέγουσί μοι, καὶ οὐκ ἔχουσι τί φάγωσι, καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέϊω, μήποτε ἐκιλυθῶσιν ἐν τῇ ὁδῷ. ΜΑΡΚΟΣ. Καὶ ἔρχεται πρὸς αὐτὸν “τῶν αὐτὸν, καὶ γονυπετῶν αὑτὸν, καὶ τῷ, ὅτι ᾿Εὰν θέλῃς, δύνασαί με καθαρίσαι. Ὃ δὲ ᾿Ιησοὺς σαπιλαγχγισθεὶς, ἐκτείνας τὴν χεῖρα αὖτοῦ, ἥψατο αὐτοῦ, καὶ λέγει αὐτῷ (.02}: Θέλω, καθαρίσθητι. ΠΡΆΞΕΙΣ. Ἐν δὲ ταῖς ἡμέραις ταύταις αιληθυνγόντων τῶν μαθητῶν, ἐγένετο γογγυσμὸς τῶν ᾿Ελ1ηνιστῶν πρ'ς τοὺς ἙΘδραίους, ὅτι παρχῆραι αὐτῶν. Προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν, εἶπον" Οὐκ ἀρεστόν ἐστι καταλιπόντας ἡμᾶς τὸν (1όγοὸν τοῦ Θεοῦ, διακονεῖν ταῖς τραπέζαις. Ἐπισκέψασθε, ἄνδρας ἐξ ὑμῶν μαρτυρουμέγους ἑπτὰ, πιιήρεις Πνεύματος ἁγίου καὶ σοφίας, οὗς καταστήσομεν ἐπι τῆς χρείας ταύτης. Ὅτι οὐ δεῖ τὸν προξστῶτα τοῦ λόγου ἐν τοῖς ἐλάτὉ εὐἱ εοπογοάϊην τογθυπὶ Ποὶ, φιλοτιμούμενον τῆς ὀφειλομένης πλῆθος τῶν μαθητῶν, εἴπον" Οὐκ ἀρεστόν ἐστι καταλιπόντας ἡμᾶς τὸν «16γον τοῦ Θεοῦ, διακονεῖν τραπέζαις. Καὶ μετʼ ὀλίγα' Ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήνυχτὸς γὰρ καί. : Νοη ἐδι ασημεηι πὸς ἀετοί πηιονῷ Δες. ἰογιυ5 καὶ τῆς Ουοά πους δὰ οϑίδπίϑιίομοπι, ΠΘ4Β6 δὰ φυξβίυη Ὅτι οὐ δεῖ ἐπιδειχτιᾷν, οὐδὲ ἐμπορεύεσθαι τὸν λόγον τῆς διδασκαλίας ἐν κολακείᾳ τῶν ἀκουόντων, εἰς πληροφορίαν τῶν ἰδίων ἡδονῶν, ἧτοι χρειῶν" ἀλλὰ τοιούτους εἶναι, ὡς εἰς δόξαν Θεοῦ ἐνΜΑΤΘΑΙ͂ΟΣ. Πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσι πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις" πιλατύνουσι τὰ φυλακτήρια αὐτῶν, καὶ μεγαλύνγουσι τὰ κράσπεδα τῶν ἱματίων αὑτῶν" φιλοῦσί τε τὰς πρωτοχιισίας ἐν τοῖς δείπνοις, καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς, καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων, εἷς γάρ ἐστιν ὑμῶν ὁ καθηγητής" πάντες δὲ ὑμεῖς ἀδεῖφροί ἐστε. Καὶ πατέρα μὴ χαϊέσητε ὑμῶν ἐπὶ τῆς γῆς" εἷς γάρ ἐστιν ὁ Πατὴρ ὑμῶν, ὁ ἐν τοῖς οὐρανοῖς. Μηδὲ κληθῆτε καθηγηταί" εἷς γάρ ἐστιν ὁ καθηγητὴς ὑμῶν, ὁ Χριστός. ἸΩΆΝΝΗΣ. Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ, ἀλλὰ τοῦ πέμφεαντός με. ἀν τις τὸ θέϊημα αὐτοῦ ποιῇ, γνώσεται περὶ τῆς διδαχῆς, πότερον ἐκ τοῦ Θεοῦ ἐστιν, ἣ ἐγὼ ἀπ᾿ ἐμαυτοῦ λαλῶ. ʼὋ ἀφʼ ἑαυτοῦ «λαλῶν, τὴν δόξαν τὴν ἰδίαν ξητεῖ' ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν, οὗτος ἀληθής ἐστιν, καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστι". ΠΡῸΣ ΚΟΡ. β'. Οὐ γάρ ἐσμεν, ὡς οἱ “το..λοὶ, καπηλεύοντες τὸν τοῦ Θεοῦ, ἀ.11ʼ ὡς ἐξ εἰλικρινείας, ἐκ Θεοῦ, κατενώπιον Θεοῦ ἐν Χριστῷ «Σαλοῦμεν. ( ΠΡῸΣ ΘΕΣΣ. α΄. Ἢ γὰρ παράκλησις ἡμῶν οὐκ ἐκ αρμὰ υος, εἰσι! πλάνης, οὐδὲ ἐξ ἀκαθαρσίας, οὐδὲ ἐν δόλῳ" ἀλλὰ καθὼς δεδοχιμάσμεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ Εὐαγγέλιον, οὕτω λαλοῦμεν " οὐχ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ τῷ Θεῷ τῷ δοκχιμάζοντι τὰς καρδίας ἡμῶν, Οὔτε γάρ ποτε ἐν «᾿όγῳ κο.λακείας ἐγερήθημεν πρὸς ὑμᾶς, καθὼς οἴδατε, οὔτε προφάσει πλεονεξίας, Θεὸς μάρτυς, οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπὸ ἄλλων, δυνάμενοι ἐν βάρει εἶναι, ὡς Χριστοῦ ἀπόστολοι. δ ΡῸΥ [απιϊί ἴα νι δα απι, τ ἀδέ {{{18 ὡς δόξαν. Αἱ πι|55. ἀν εἰς δόξαν. τὴν ἰδίαν δόξαν. Αἱ Ὅτι οὐ δεῖ τὸν προεστῶτα τοῦ λόγου εἰς τὴν κατὰ τῶν ὑποκειμένων ὕβριν ἀποχεχρῆσθαι τῇ ἐξουσίᾳ " οὐ μὴν οὐδὲ χατεπαίρεσθαι αὐτῶν" ἀλλὰ μᾶλλον ὑπόθεσιν τῆς πρὸς αὐτοὺς ταπεινοφροσύνης τὸν ΜΑΤΘΑΙ͂ΟΣ. Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκίας αὑτοῦ τοῦ δοῦναι αὑτοῖς ἐν καιρῷ τὴν τρο:-ἡν, Μακάριος ὁ δοῦνϊος ἐκεῖνος, ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει ποιοῦντα οὕτως. μὴν «Ἰέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὑτοῦ κατα. στήσει αὐτόν. Ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦϊος ἐκεῖ γὸς ἐν τῇ καρδίᾳ αὑτοῦ Χρονίζει ὁ κύριός μου ἔρχεσθαι, καὶ ἄρξηται τύπτειν τοὺς συγδούζλους αὐτοῦ (0θ), ἐσθίῃ τε καὶ πίνῃ μετὰ τῶν μεθυὸν Μοχ προσδοχᾷ καὶ διχοτομήσει. Αἰὲτων" ἥξει ὁ κύριος τοῦ δούϊλου ἐκείνου ἐν ἡμέρᾳ αὶ δι, ατίεπισιιε ἡ οὐ προσδοχᾷ,, καὶ ἐν ὥρᾳ ἦ οὐ γυώσκει" καὶ διχοτομήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν 81).... γὸς υοσαιἷς πιὸ, Ῥονιῖνδ, ὑποκριτῶν θήσει. ʼΕκεῖ ἔσται ὁ κλαυθμὸς, καὶ ὁ εἰ τυοτο αἰεὶ δ ; βρυγμὸς τῶν ὀδόντων. ἸΩΆΝΝΗΣ. Ὑμεῖς φωνεῖτέ 4“, ὁ Κύριος, καὶ ὁ Διδάσκαδλος, καὶ ἀληθῶς .1ὲ-ὀ ιἰς αἰϊδγ γετε " εἰμὶ γάρ. Εἰ οὖν ἐγὼ ἔνιψα τοὺς πόδας Βαεία δεῖ απίοπι εἰ σοπίοπιϊο ἐπε ν ὑμῶν, ὁ Κύριος, καὶ ὁ Διδάσκαλος, καὶ ὑμεῖς ὀξείυἱάθγοίι αἀμίθηι αἰαὶ! εἰς ; ἀλιήϊλουν νίπτειν τοὺς πόδας. ΛΟΥ͂ΚΑΣ. φομίϊιηι ἀοηιϊπαμίμῦγ οἶδ, εἰ φμὶ ροι(δδίαίθπι ᾿Εγέγετο δὲ καὶ φιλονεικία ἐνʼ αὐτοῖς, τὸ, τίς αὐδΊΡΟΥ τῶν μείζων δοκεῖ εἶναι. Ὃ δὲ Ἰησοῦς εἶπεν αὖὐδεά φμὶ πιαὶοῦ εοὶ ἐπ υοὐὶς, δαι τοῖς Οἱ βασι.ἱεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν, ργαξοδδον ἐπί, δἴγι πιϊπίδίγαίογ. καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καϊοῦνγται" δεξί, ὑμεῖς δὲ οὐχ οὕτως " ἀ.1.1 ὁ μείζων ἐν ὑμῖν γενέτεσπηιῦῖ ἔσο απίδηι σθω ὡς νεώτερος, καὶ ὁ ἡγούμενος, ὡς ὁ διαπονῶν. δἷσαί φαὶ πιριϊδίγαί ([κις. χχυ, Τίς γὰρ μείζων, ὁ ἀνακείμενος ἣ ὁ διακονῶν; Β. χμίοια Οὐχ ὁ (θ8) ἀγαχείμεγος; Ἐγὼ δὲ εἰμι ἐν μέσῳ οεἰοδὶα : ὑμῶν, ὡς ὁ διακονῶν. ΠΡΑΞΕΙΣ, ᾿Απὸ δὲ τῆς εοἰϊἷ5, α ρτίπια αἷδ χια ἱηργοδδιιδ διηι Μιλήτου πέμψας εἰς τοὺς πρεσβυτέρους τῆς Ἐκκλησίας " ὡς δὲ παρτ΄δης Ῥοπιῖπο ἐγένοντο πρὸς αὐτὸν, εἶπεν αὐτοῖς" Ὑμεῖς ἐπογῃπιὶς ἔστασθε, ἀπὸ πρώτης ἡμέρας ἀφʼ ἧς ἐπέξην εἰαϊὶς ἀκα οτιιι εἰς τὴν ᾿Ασίαν, πῶς μεθʼ ὑμῶν τὸν πάντα χρόδι γΟΥ ἐγεγέμην, δουλεύων τῷ Κυρίῳ μετὰ πάσης εἰἰϊποιὶς οπῖπι, ταπεινοφροσύνης, καὶ πολλῶν δακρύων καὶ πειδἱ γιιὶς ἀφυθταί, τῶν συμθδάντων μοι ἐν ταῖς τῶν Ἰουδαίων. ΠΡῸΣ ΚΟΡ. β', Ἡδέως γὰρ ἀνπο5 ἰηβγηιὶ [πετῖπιιδ ἰπ ασ ματι έχεσθε τῶν ἀφρόνων», φρόνιμοι ὄντες. ᾿Αγέχεσθε γὰρ, εἴ τις ὑμᾶς καταδου.1οῖ, εἴ τις κατεσθίει, εἴ τις «ωμδάνει, εἴ τις ἑπαίρεται, εἴ τις εἰς πρόσωπον ὑμᾶς δέρει. Κατὰ ἀτιμίαν λέγω, ὡς ὅτι ἡμεῖς Ὅτι οὐ δεῖ κατʼ ἔριν, ἢ φθόνον, ἣ φιλονεικίαν τὴν (, πρός τινας κηρύσσειν τὸ Εὐαγγέλιον. ἰοπιἰοπθηι, ΜΑΤΘΑΙ͂ΟΣ. Ἰδοὺ ὁ παῖς μου, ὃν ἡἠρέτισα, ἁἀγαπητές μου, εἰς ὃν ηὐδόκησεν ἡ ψυχή μου. φιο εἰδὲ ϑεπε σοπιρίασιϊ Θήσω τὸ Πνεῦμά μου ἐπ᾿ αὐτὸν, καὶ κρίσιν τοῖς τίίμπι πιοιπὶ ἔθνεσιν ἀπαγγελεῖ. Οὐχ ἐρίσει, οὐδὲ κραυγάσει οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν αἰεὶ αἰϊφιιὶδ φωνὴν» αὐτοῦ. ΠΡΟΣ ΦΙΛΙΠΠ. Τινὲς μὲν καὶ διὰ 19)..... φθόνον καὶ ἔριν, τινὲς δὲ καὶ δὲ εὐδοκίαν τὸν εἰ εοπίοπίϊοποπι, σιίάαηι Χριστὸν κηρύσσουσιν" οἱ μὲν ἐξ ἀγάπης, εἰδότες νυοἰμπίαίοπι Οἰιτὶδίμπι ὅτι εἰς ἀποιλογίαν τοῦ Εὐαγγε.λίου κεῖμαι" οἱ δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν, οὐχ ἀγγῶς, οἱόμενγοι θλίψιν" ἐπιφέρειν τοῖς δεσμοῖς αππμπίΐαπί, ποπ Ὅτι οὐ δεῖ τοῖς ἀνθρωπίνοις πλεονεκτήμασι χεχρῇθιυοά ποῆ οροτίεί Βυπιδηΐβ σθαι εἰς τὸ κήρυγμα τοῦ Εὐαγγελίου, ἵνα μὴ ἐγδὰ ΜΑΤΘΑΙ͂ΟΣ. Ἑξομοιλογοῦμαί σοι, Πάτερ, Κύριε Οοηβίοον τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα αδδοοπαϊδιὶ λέγετε. ΑΙ ἄυο πι58. καὶ καλῶς λέγετε, δέπε ἀϊ(10) ἴεν. ἰογιΐ5 τὴν πρός τινα, αἀυεῦξῖς χιιοπιϊπα ἴμπνεγϑο ὁ Διδάσκαλος καὶ ὁ 1188, οὐδὲ κραυγάσει, δάἀάϊιυπι 85).... Νοη ἐπίπι ἃ ἀπὸ συρῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ ΔΙ μεν εἰς ἐπ υἷα, τὴν εὐοδίαν τοῦ ΠΡῸΣ ΚΟΡ. α΄. Οὐ γὰρ Χριστὸς βαπτίζειν, ἀ.λ..ʼ εὑαγγελίζεσθαι" οὐκ ἕν σοφίᾳ 1όγου, ἵνα μὴ κεγωθῇ ὁ σταυρὸς τοῦ Χρε στοῦ, Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδε.λ οἱ, ἦλθον οὗ καθʼ ὑπεροχὴν «1ύγου, ἣ σοφίας, καταγγέλλων ὑμῖν τὸ μαρτύριον τοῦ Θεοῦ. Οὗ γὰρ ἔχριγά εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν. καὶ τοῦτον ἐσταυρωμένον. Κἀγὼ ἐν ἀσθενείᾳ, καὶ ἐν τρόμῳ ποιλιλῷ ἐ εγόμην πρὸς ὑμᾶς " καὶ ὁ “μον, καὶ τὸ χἠρυγμώ μου οὐχ ἐν πιθανοῖς ἀγθρωσπίγης σοφίας 1ύγοις, ἀλ.ʼ ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως ἵνα ἡ πίστις ἡμῶν Ὅτι οὐ δεζ οἴεσθαι τὴν εὐοδίαν τοῦ ἐν ἰδίαι; ἐπινοίαις χατεργάζεσθϑαι τὸ ὃξ ὅλον ἐπὶ ΠΡΟΣ ΚΟΡ. β'. Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεὶν, οὐχ ὅτι ἱκανοί ἐσμεν ἀφʼ ἑαυτῶν ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ, ὃς καὶ ἰκάνωσεν ἡμᾶς γεγέσθαι διακόνους καινῆς διαθήκης. ΠΡῸΣ ΚΟΡ. β'. Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑτερθολὴ ςῆς δυνάμεως ἢ τοῦ Θεοῦ, κἀὶ μὴ ἐξ ἡμῶν. Ὅτι οὐ δεῖ τὸν ἐγκεχειρισμένον τὸ κήρυγμα τοῦ Εὐαγγελίου κτᾶσθαί τι πλέον τῶν πρὸς τὴν παρʼ αὑτοῦ ΜΑΤΘΑΙ͂ΟΣ. Μὴ χτήσησῦε χρυσὸν μήτε ἄργυρον, μήτε χαλκὸν εἰς τὰς ζώνας ὑμῶν πήραν εἰς ὁδὸν, μηδὲ δύο χιτῶνας, μηδὲ ὑποδήματα μηδὲ ῥάβδον " ἄξιος γὰρ ὁ ἐργάτης τῆς τρο:ῆς αὐτοῦ ἐστι. ΛΟΥ͂ΚΑΣ. Μηδὲν αἴρετε εἰς ὁδὸν, μήτε ῥάβδους, μήτε πήραν μήτε ἄρτον, μήτε ἀργύριον, μήτε ἀνὰ δύο χιτῶνας ἔχει». ΠΡΑΞΕΙΣ, ᾿Αργυρίου ἣ χρυσίου ἣ ἱματισμοῦ οὐδενὸς ἐπεθύμησα, αὐτοὶ γιγώσχδτε. ΠΡῸΣ ΤΙΜ. δ΄. Οὐδεἷς στρατευόμενος ἐμπιλέχεται ταῖς τοῦ βίου Ὅτι οὐ δεῖ χιχρᾷν ἑαυτὸν εἰς τὴν περὶ τῶν βιωτικῶν φροντίδα τοῖς κατὰ προσπάθειαν περὶ ταῦτα ΛΟΥ͂ΚΑΣ. Εἶπε δέ τις αὑτῷ ἐκ τοῦ ὄχλου " δάσκχαλε, εἰπὲ τῷ ἀδεϊιρῷ μου μερίσασθαι μετʼ ἐμοὺ τὴν κιληρονομίαν. Ὁ δὲ εἶπεν" Ἄνθρωπε, εἰς με κατέστησε δικαστὴν ἣ μεριστὴν ἐ;ʼ ὑμᾶς; ΠΡΟΣ ΤΙΜ. βʼ΄. Οὐδεὶς στρατευόμενος ἐμπλέκεεαι ταῖς τοῦ βίου πραγματείαις, καὶ τὰ ἑξῆς. χρυσίον μήτε ἀργύριον. Ὃτ: οἱ διὰ τὴν πρὸς τοὺς ἀκούοντας ἀρέσκειαν ἀμεΑ Ουοὰ λοῦντες τῆς παῤῥησίας τῶν τοῦ Θεοῦ θελημάτων, ἐκείνοις ἑαυτοὺς δουλοῦντες, οἷς ἀρέσκειν θέλουσι, τῆς τοῦ Κυρίου δεσποτείας ἐκπίπτουσιν. ἸΩΆΝΝΗΣ. Πῶς δύνασθε ὑμεῖς πιστεύειν, δόξαν παρὰ ἀ.1.λήλων αμδάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες ; ΠΡῸΣ ΓΑΔ. Εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ Ὅτ: δεῖ σκοπὸν προχεῖσθαι τῷ διδάσκοντι, πάντας μὲν εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ καταρτίσαι, ἕκαστον δὲ ἐν ΜΑΤΘΑΙΟΣ. ᾿Ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς τέλειός ἐστιν. ἸΏΑΝΝΗΣ. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ αὑτῶν εἰς ἐμέ" ἵνα πάντες ὃν ὦσιν, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, κἀγὼ ἐν σοὶ, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὃν ὦσιν ΠΡΟΣ ΕΦΕΣ. Καὶ αὐτὸς ἔδωκε τοὺς μὲν ἀποστόλους; τοὺς δὲ προφήτας, τοὺς δὲ ποιμένας καὶ διδασκάλους πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, μέχρι καταντήσωμεν δὲ πάντες εἰς τὴν ἑνότητα τῆς πίστεως, καὶ τῆς ἐπιγνώσεως τοῦ Υἱοῦ τοῦ Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ ΧριὍτι δεῖ ἐν ἀνεξικακίᾳ καὶ πραότητι παιδεύειν τοὺς ἀντιδιατιθεμένους, προσδοχῶντα αὐτῶν τὴν μετάνοιαν, ἕως ἂν πληρώσῃ τὸ μέτρον τῆς εἰς ΜΑΤΘΑΙ͂ΟΣ. Οὐχ ἐρίσει, οὐδὲ κραυγάσει, οὔτε ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωγὴν αὐτοῦ. Κάλαμον συντετριμμένον οὐ κατεάξει, καὶ τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν. ΠΡΟΣ ΤΙΜ. β΄. Δοῦ,1ον δὲ Κυρίου οὗ δεῖ μάχεσθαι, ἃ.1.1ʼ ἥπιον εἶναι πρὸς πάντας, ἀνεξίκακον, ἐν πραύτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους" μήποτε δῷ αὐτοῖς ὁ Θεὸς [εις ρμογ[εοιιι5 οεἰ (Μαιἢ. ν, μετάνοιαν εἰς ἐπίγγωσι» ἀληθείας, καὶ ἀγαὮ ἀεἰ ἐκ τῆς τοῦ διαβόλου παγίδος. Ὅτι δεῖ τοῖς διὰ φόβον καὶ εὐλάθειαν παραιτουμέγοῖς τὴν παρουσίαν τοῦ κηρύσσοντος τὸν λόγον εἴκειν, καὶ μὴ φιλονείκως ἐγκεῖσθαι. ΛΟΥ͂ΚΑΣ. Καὶ ἠρώτησαν αὑτὸν ἅπαν τὸ πιλῆθος τῆς περιχώρου τῶν Γαδαρηνῶν, ἀπελθεῖν ἀπ' αὐτῶν, ὅτε φόβῳ μεγάλῳ συνείχοντο. Αὐτὸς εἰς τὸ πλοῖον, ὑπέστρεψεν. στρά δάϊεϊο οὐ ζητοῦντες. Δες. ἐν ἐμοὶ καὶ ἐγὼ ἰὰ Ὅτι δεῖ καὶ τῶν διὰ ἀγνωμοσύνην μὴ χαταδεχομένων τὸ κήρυγμα τοῦ Εὐαγγελίου ἀναχωρεῖν, μηδὲ τὰ πρὸς τὴν ἀναγκαίαν τοῦ σώματος χρείαν παρ' αὑτῶν εὐεργετηθῆναι ἀνεχομένους ΜΑΤΘΑΙ͂ΟΣ. Καὶ ὃς ἂν μὴ δέξηται ὑμᾶς, μηδὲ ἀκούσῃ τῶν «“όγων ὑμῶν, ἐξερχόμενοι τῆς οἰκίας ἣ τῆς πόλεως, ἐκειγάξατε τὸν τὸν ἀπὸ τῶν ποδῶν ὑμῶν. ΛΟΥ͂ΚΑΣ. Εἰς ἣν δʼ ἂν πόλιν εἰσέρχησθε, καὶ μὴ δέξωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὑτῆς, εἴπατε" Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἀπὸ τῆς πόλεως ὑμῶν ἀποματτόμεθα ὑμῖν" πλὴν τοῦτο γιγνώσκετε, ὅτι ἤγγικεν ἐφ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. ΠΡΑΞΕΙΣ. Ὡς δὲ κατῆλθον ἀπὸ τῆς Μα ὅ τε Σίλας καὶ ὁ Τιμόθεος, τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἶουδαίοις εἶναι τὸν Χριστὸν ᾿Ιησοῦν. Ἄντν δὲ αὐτῶν, καὶ βλασφημούντων, ἐχτιναξάμενος τὰ ἱμάτια, εἶπε πρὸς αὐτούς" Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεραϊὴν ὑμῶν " ἀθῶος ἐγώ" ἀπὸ τοῦ νῦν εἰς τὰ ξθγη πορεύσομαι. εος ἐεμὺ αἰας δας, δὲ ἀφίεται ὁ οἶκος ὑμῖν ἔρημος. υαἰτααυο οἀἰιῖο εἰ ἀπο π|55. ὑμῖν οὖν ἀναγκαῖον. Ὅτι δεῖ τῶν μετὰ τὸ πληριυθῆνα! εἰς αὐτοὺς πάντα τοόπον ἐπιμελείας ἀπειθούντων ἀναχωρεῖν. τοὺς προφήτας, καὶ τοὺς ἀπεσταλμένους πρὸς αὐτὴν, ποσάκις ἡἠθέτὰ τέκνα σου, δʼ τρόπον ἑαυτῆς ὑπὸ τὰς πτέρυγας αὑτῆς καὶ οὐκ ἠθελήσατε! ᾿Ιδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. ΠΡΆΞΕΙΣ. Ὑμῖν ἣν ἀναγκαῖον λαληθῆναι τὸν λόγον τοῦ Θεοῦ" ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρερόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταίϊται ἡμῖν ὁ Κύριος Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς ΠΡῸΣ ΤΙΤ. Αἱρετικὸν ἄνθρωπον μετὼ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς, ὅτι ἐξὍτι πρὸς πάντας ἐν παντὶ πράγματι φυλάσσειν δεῖ τὴν ἀκρίβειαν τῶν τοῦ Κυρίου ῥημάτων, μηδν ποιοῦντα κατὰ πρόσκλισιν ΠΡῸΣ ΤΙΜ. α΄. Διαμαρτύρομαι ἐνώπιον τοῦ Θεοῦ καὶ Χριστοῦ Ἰησοῦ, καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυμάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ Ὅτι δεῖ τὸν προεστῶτα τοῦ λόγου μετὰ περισχέ" ψεὼως καὶ δοχιμασίας πολλῆς, κατὰ σκοπὸν τῇς πρὸς Θεὸν εὐαρεστήσεως, ἕκαστον ποιεῖν τε καὶ λέγειν, ὡς ὀφείλοντα καὶ ὑπʼ αὐτῶν τῶν πεπι-Α αὐτῷ δοχιμάξεσθαί τε καὶ μαρτυΠΡΑΞΕΙ͂Σ. Ὑμεῖς ἐπίστασθε ἀπὸ πρώτης ἡμέρας, ἀφ' ἧς ἐπέβην εἰς τὴν Ἀσίαν, πῶς μεθʼ ὑμῶν τὸν πάντα χρόνον ἐγενόμην, δουκδύων τῷ Κυρίῳ μετὰ πάσης ταπεινοφροσύνης, καὶ “τολι.λῶν δακρύων καὶ πειρασμῶν. Καὶ μετʼ ὀλίγα" ᾿Αργυρίου, ἣ χρυσίου, ἣ ἱματισμοῦ οὐδενὸς ἐπεθύμησα. Αὐτοὶ γιγνώσκετε, ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετʼ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες. αὗται. ΠΡῸΣ ΘΕΣΣ. α΄. Ὑμεῖς μάρτυρες, καὶ ὁ Θεὸς, ὡς ὁσίως, καὶ δικαίως, καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, καθάπερ ὑμεῖς
Hoti dei tous enchecheirismenous to kērygma tou Euangeliou meta deēseōs kai euchēs chathestasthai, eite diakonous, eite kai dokimous ton proteron bion. philandrous eina:. on aitimla aeapi ip tha opa MATThAIOS. Tote «"2egei tois mathētais autou" Ho men therismos polys, hoi de ergatai oligoi. Deēthēte oun tou Kyriou tou therismou, hopōs ekbalę̄ ergatas eis ton therismon. LOUKAS. Kai hote egeneto hēmera, prosephōnēse tous mathētas autou, kai eklexamenos apʼ autōn dōdeka, hous kai apostolous ōnomase, Simōna, hon kai hōnomase Petron, kai ᾿Agdrean ton adelphon autou, kai Iakōbon kai Iōannēn, Philippon, kai Barthoilomaio», kai Matthaion, kai Thōman, Iakōbon ton tou A11?»aiou, kai Simōna ton kaioumePsOR Zēōtēn, kai Ioudan Iakōbou, kai Ioudan Iskariōtēn, hos kai egeneto prodotēs. LOUKAS. Aeta de tauta anedeixen ho Kyrios kai heterous hebdomēkonta, kai apesteien autous ana dyo sro prosōpou hautou, eis pasan polin kai topon, hou emellen autos erchesthai. E.16gen oun pros autous Ho men therismos polys, hoi de ergatai Toi. Deēthēte oun tou Kyriou tou therismou, hopōs ekbalę̄ ergatas eis ton therismon hautou. PRAXEIS, Ton men prōton «1ogon epoiēsamēn peri pantōn, ϑeorile, hōn ērxato ho Iēsous poiein te kai didaskein, achri hēs hēmeras enteilamenos tois apostolois dia Pneumatos hagiou, ous exelexato, aneïēphthē. PRAXEIS. Kai estēsan dyo, ᾿Iōsē stos, kai Matthian. Kai proseuxamegoi eipon" Sy, Kyrie, kardiongōsta pantōn. anadeixon hon exelexō ek toutōn tōn dyo hena, lathein ton ron tēs diakonias tautēs kai apostolēs, aphʼ P hēs parethē Ioudas poreuthēnai eis ton topon ton idion. Kai edōkan klērous autōn, kai epesen ho klēros epi Matthian, kai synkchatepsēsisthē meta tōn engdeka apostolōn. PROS TIM. aʼ. EI tis episkopēs oregetai, kalou ergou epithymei. Dei oun ton episkopon anepilēpton einai, “mas gynaikos andrō, nēxralion, sōphrona, koplēchtēn, mē aischrocherdē a.1.1 epieikē, amachon, axphilargyron, tou idiou oikou kalōs proïstamenon, tekna echonta. en hypotagę̄ meta pasēs semnotētos " (ei de tis tou idiou hoiichouprostēnai ouk oide, pōs Echchlēsias Theou epiina. mē typhōtheis eis prima empesę̄ kai pagida tou diabolou Dei de auton kai martyrian chōlēn echein apo tōn exōthen, hina mē eis oneidismon empesę̄ kai pagida tou diabolou. Diakonous hōsautōs, se“nous, mē dilogous, mē oinǭ pollǭ prosechontas, echontas to mystērion tēs pisteōs en kathorą syneidēsei. Kai houtoi de PROS TIT. Toutou charin apo I ti adelphon autou, meta tōn dōdeka, ep aidia phia rgioirioiid arosiga daïiïo rou path hoi eis krima empesę̄ tou diabolou, eis: krima empesę̄ kai pagida tou diabolou... katelipon se en Krētę̄, hina ta epidiorthōsę̄, kai katastēsę̄s kata polin, hōs egō soi dietaxamēn. Ei tis estin anenklētos, mias gynaikos agēr, tekna echōng pista, mē en katēgorią asōtias, hē Dei gar ton episkopon agenkilēton einai, hōs Theou oikonomon, mē authadē mē orgilon, pilēktēn, mē haischrocherdē, a.11a phimexegon, philagathon, sōphrona, dikaion, hosion, enchratē, antechomengon tou kata tēn didachēn pistou ogou, hina dynatos hē kai paraka“ein en tę̄ hygiainousę̄ didaskalią, kai tous antikegogntas elenchein. “Hoti ou dei peri tas cheirotonias eucherē einai, oute aperiskeptōs epʼ autas erchesthai ou gar akindynon to adokimon “ ton de halonta epi tini phaneroun, hina mēte autos koinōnēsę̄ tę̄ hamartią, mēte hoi loipoi proschoptōsin, alla mallon ROS TIM. a΄. Cheiras tacheōs mēdeti epiti thei, mēde koinōgnei hamartiais a.1lotriais. PROS TIM. a΄. Kata presthdyterou katēgorian mē para» dechou, ektos ei mē epi dyo hē triōn martyrōn. “Hoti ou dei ton echlegenta, aphʼ heautou pareinai epi Theou eudokias, kai archesthai men tou kērygmatos hotan epitrapę̄, kēryssein de ekeinois pros ous an MATThAIOS. Toutous tous dōdeka apesteizen ho Iēsous, parangeilas hautois, legōn" Eis hodon ethnōn mē apelthēte, kai eis polin Samareitōgn mē eiselthēte" poreuesthe de ma.1.10n» pros ta probata ta apolōlota oikou ᾿Israēl. MATThDIOS. Kai idou gynē Chananaia, apo tōn horiōn ekeinōn exelthousa, ekraugasen, autǭ Eleēson me, Kyrie, huios Dabid" hē thygatēr mou kakōs daimonizetai" ho de ouk apekrithē autę̄ «“ogon. Kai proselthontes hoi mathētai hautou, hēērōtōn auton «legontes" ᾿Apolyson» autēn» hote krazei opisthen hēmōn. Ho de apokritheis eipen" Ouk apestalēn ei mē eis ta aota oikou Israē,l. IŌLNNĒS. Egō gar ek tou theou exēïthon kai ēkō" oute gar ap' emautou elēlytha, a.1.1' ekeinos me apesteilen. PRAXEIS. Hoi men oun diasparentes apo tēs pseōs tēs genomenēs epi Stephanǭ, diēlthon heōs Phoinikēs kai Kyprou kai ᾿Agtiocheias, mēdeni Dalountes ton «logon, ei mē monon Ioudaiois. PROS RŌM. Païy,los doulos Iēsou Christou, chilētos apostolos, aphōrismenos eis Euangelion Theou. PROS RhŌM. Pōs de akousontai chōris ϑaitaiotise poditi, ei Oiigieiï dothi erei poeita ? pōs de kēryxousin, ean mē apostalōsin? PROS TIM. a΄. Paulos apostoiïos Iēsou Christou katʼ epitagēn Theou Sōtēros hēmōn, kai Christou Iēsou tēs elpidos hēmōn. Hoti dei ton klēthenta eis to kērygma tou Euangeliou euthys hypakouein, kai mē anathallesthai. LOUKAS. Eipe de pros heteron" ᾿Akoiloutheie moi. Ho de eipe" Kyrie, epitrepson moi apelthonti prōton thapsai ton patera mou, Eipe de autǭ ho Kyrios Aphes tous gechrous thapsai tous heautōn sy de apelthōn, diange.1..15 tēn basi«Ieian tou Theou. PROS GAL. Hote de eudokēsen ho Theos ho aphorisas me ek koilias mētros mou, kai kalesas me dia tēs charitos hautou, apoka«iygrai ton Huion hautou eg emoi, hina euangelizōmai auton en tois ethnesin" eutheōs ou prosagethemēn sarki kai haimati, oude apēlthon eis Hierosoizyma pros tous pro emou apostolous" eis ᾿Aradian, kai palin» hypestrepsa eis DaOti ou dei heterodidaschalein. IŌANNĒS. ᾿Amēn amēn «egō hymin, ho mē eiserchomenos dia tēs thyras eis tēn auïēn tōn kleptēs esti kai lę̄stēs. Ho de eiserchomenos pio, ei nophauiï pie men dia tēs thyras, poimēn esti tōn probatōn. Kai O oeiïmpi otiapi. metʼ oliga: Egō eimi hē thyra tōn proxatōn. Pantes hosoi ēlthon, kleptai eisi kai ouk ēkousan hautōn ta prothata. PROS GAL. ᾿A.2la kai ean hēmeis hē angelos ex ouraanathema hestō. Hōs proeirēkamen kai arti pali» 1egōEi tis hymas euangelizetai par' ho parelabete, anathema estō. PROS TIM. a΄. Ei tis heterodidaskchalei, kai mē proserchetai hygiai gousi «1ogois tois tou Myriou hēmōn Iēsou typhōtai, mēden epistamenos, kai ta hexēs. Hoti dei panta ta prostetagmena hypo tou Kyriou en tǭ Euangeliǭ kai dia tōn apostolōn didaskein tous pepisteumenous, kai hosa toutois achoMATThAIOS. Poreuthentes, mathēteusate panta ethnē, bapeizogtes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pgeumatos, didaskontes autous tērein panta hosa egeteiymin. PRAXEIS. Hōs de dieporeuonto tas poleis, paredidoun autois phylassein ta dogmata ta kchechrimenōa hypo tōn apostolōn kai hōs proeirēka, hai apo aichi, Moch Nea soi po8 ami Christou, kai tę̄ katʼ eusebeian didaskalią, td' en ᾿Ierousalēm PROS TIM. a΄. Boos. ioge1:8 ētoi apo. Tauta didaske, kai parakalei. PROS TIT. de lalei ha prepei tę̄ hygiainousę̄ didaskalią. Hoti ho pisteutheis ton logon tēs tou Kyriou didaskalias, ean siōpēsę̄ ti tōn anankaiōn eis tēn pros Theon euarestēsin, enochos esti tou aimatos tōn kindyneuontōn, ētoi hypo tēs ergasias tōn apēgoreumenōn, hē kai hyper tēs elleipseōs tōn chatorthōthēnai opheilontōn, ᾿ AOUKAS. Ouai hymin tois nomikois, hote ērate tē» kleida tēs gnōseōs" hautoi ouch eisēïthete, kai tous eiserchomenous ekōlysate. PRAXEIS, apo tēs Makedonias ho te Sikai ho Timotheos, syneicheto tǭ Paulos, diamartyromenos tois Ioudaiois ton Christon Iēsoun. tion eipe pros hautous " To haima hymōn epi tēn kephalēn hymōn" katharos egō" apo tou nyn heis ta ethnē poreusomai. PRAXEIS. Dio martyrhomai hymin en' tę̄ sēmeron hēmerą, hoti katharos eimi apo tou haimatos hymōn. Ou gar mēn tou mē anangeilai hymin pasan tēn bou.ïēn Hoti dei kai epi tōn mē katʼ epitagēn hypo tēs Graphēs hōrismenōn protrepein hekaston pros ta MATThAIOS. Eisin eunouchoi, hoitines ek koilias “ētros egennēthēsan houtōs " kai eisin eunouchoi, hoitines eugrouchisthēsan hypo tōn anthrōpōn " kai eisin eunouchoi, hoitines eunouchisan' heautous dia. tēn basileian tōn ouranōn. Ho dynamenos chōrein, chōreitō. PROS KOR. a΄. Peri de tōn» parthenōn epitagēn Kyriou ouk echō". gnōmēn de didōmi, hōs hēleēmenos hypo Kyriou pistos einai. Nomizō oun touto kaiïon hyparchein dia tēn enestōsan anganchēn, hoti kalon anthrōpǭ to houtōs einai. Dedesai gynaiki? mē zētei lysin. Lelysas apo gynaikos ? mē zētei gynaika,, kai ta hexēs. Hoti ouch exestin heterois anankēn epitithenai hōn auLOUKAS. Kai hymin tois nomikois ouai, hoti phortous anthrōpous phortia kai autoi eni tōn daktyïōgn hymōn ou prospsauete Hoti dei ton proestōta tou logou typon procheisthas pois allois pantos kalou, chatorthēunta prophortia barea kai dipa noou !a chaï poi na]as dapioasē) rhidootoi MATThAIOS. Deute pros me, pantes hoi kopiōntes kai pephortismenoi, kagō anapausō hymas. Arate ton zygon mou ephʼ hymas, kai mathete ap' emou, hoti praos eimi, kai tapeinos tę̄ kardią. IŌANNĒS. Hote oun engipse tous podas tōn mathētōn autou. kai elabe ta himatia hautou, anapesōn palin eipen autois " Ginōskete ti pepoiēka hymin? Hymeis phōneite me, ho Didaskalos, kai ho Kyrios, kai kalōs «“egete, eimi gar. Ei oun egō engipsa hymōn tous podas, ho Kyrios, kai ho Didakai hymeis opheilete tous podas. Hypodeigma gar edōka hymin, hina, kathōs egō epoiēsa hymin, kai hymeis poiēte "lēlois. PRAXEIS. Panta hypedeixō hymin, hoti houtō kopiōntas dei antiïamthdagesthai tōn asthei ei gountōn. PROS KOR. a΄. Mimētai mou ginesthe, kathōs kagō Christou. PROS 1IM. a΄. Mēdeis sou Hoti dei ton proestōta tou logou mē tois heautou katorthōmasin epamerimnein idion de kai reton tēs encheiristheisē: autǭ phrontidos ergon eidenai tēn tōn pepisteumenōn beltiōsin. MATThAIOS. Hymeis este to haaïas tēs gēs. IEan de to alas mōranthę̄,, en tini halisthēsetai? Eis ouden ischyei eti, ei mē biiiēthēnai exō, kai katapateisthai hypo tōn anthrōpōn. IŌANNĒS. Pan ho didōsi moi ho Patēr, pros eme hēxei, kai Euyn erchomenon pros me ou mē echthalō exō. Hoti katadethēcha ek tou ouragou, ouch hina poiō to the«iēma to emon, a.1.1a to thelēma tou pempsantos me Patros. Touto de esti to thelēma tou pempsantos me hina pas ho theōrōn ton Huion kai pisteuōn eis hauton echę̄ zōēn aiōnion. PROS ThESS. a΄. Tis gar hēmōn eiipis, hē chara, hē stexagos kauchēseōs ? hē ouchi kai hymeis emprosthe» tou Kyriou hēmōn Iēsou Christou en tę̄ autou parousią? Hymeis gar este hē doxa hēmōn kai hē chōra. Hoti dei ton proestōta tou logou peria:ein tas kōmas kai tas poleis pasas tas enchecheirismeMATThAIOS. Kai periēgen holēn tēn Galilaian ho Iēsous, didaskōn en tais synagōgais, kai kēryssōn to Euangelion tēs basileias, kai therapeuōn pasan noson kai pasan maiïachian. LOUKAS. Kai autos diōdeus kata polin kō kōmēn kēryssōn tēn basileian tou Theou, kai euangelizomenos " kai hoi dōdeka syn autǭ. Hoti dei pantas proskaleisthai pros hypakoēn. tou eos. iotgii5 en anastrophę̄, en agapē, en pistei, en hagneia, hoti, hip tōn pistōn en logǭ, en anastrophę̄ kai eiche ēki pixdi! pio, Raitid. Ē hais empi hi{|0 ([kis. gan, antos me Patros, hina. Euangelion, kai meta pasēs parrhēsias chkatangellein ton logon, kai martyrein tę̄ alētheią, kan tines chōlyōsi, kai diōkōsin hoiǭ dēpote tropn MATThAIOS. Ho «1Iegō hymin en tę̄ skotią, eipate en tǭ phōti kai ho pros to hous ēkousate, kēry. xate epi tōn dōmatōn. Kai mē phobeisthe apo tōn apokteinontōn to sōma,, tēn de psychēn mē dynamenōn apokchteigai. MATThAIOS. Ho men gamos hetoimos estin, hoi de kechiïēmenoi ouk ēsō axioi. Poreuesthe oun epi tas diexodous tōn hodōn, kai hosous an heurēte, kalesate eis tous gamous. IŌANNĒS. ᾿Apechrithē autǭ ho Iēsous " Egō parosemiio ioB rhēsią elalēsa tǭ kosmǭ " egō pantote edidaxa sta thei (Aoi. chch, en tę̄ synagōgę̄ kai en tǭ hierǭ, hopou pantes hoi Ioudaioi synerchontai kai en kryptǭ elaaēsa ouden. PRAXEIS. ᾿Agagontes de autous estēsan en tǭ synedriǭ, kai epērōtēsen autous amen hymin mē didaskein epi tǭ onomati toutǭ? Kai idou pepilērōkate tēn Hierousalēm tēs didachēs hymōn, kai boulesthe epagagein ephʼ hēmas to haima tou anthrōpou toutou. ᾿Apochritheis de Petros kai hoi aposto.ioi eipon" Peitharchein dei mallon Theǭ hē anthrōpois. PRAXEIS. Plēn hoti to Pneuma moi to hagion kata polin diamartyretai, “legon, hoti desma kai thlipseis me menousin. Ha.11ʼ oudenos 16gon poioumai, oude echō tēn psychēn mou timian emautǭ, hōs teleiōsai ton dromon mou meta charas, kai tēn diakonian elabon para tou Kyriou Iēsou, diamarty» rasthai to Euangelion tēs charitos tou theou. PROS ThESS. a΄. Autoi gar oidate, adel:oi, tēn eisodon hēmōn tēn pros hymas,, hoti ou kenē gegogen" alla propathentes kai hydristhegtes, kathōs oidate, en Philippois, eparrhēsiasametha Theǭ hēmōn lalēsai pros hymas to Euangelion tou Theou hēmōn en pollǭ agōni. Hoti dei proseuchestha: hyper tēs prokopēs (Ho) tōn pepisteukotōn, kai epʼ autę̄ eucharistein. IŌANNĒS. Ou peri toutōn de erōtō monoU, alla kai peri tōn pisteuontōn dia tou hautōn eis eme, hina pantes hen ōsi, kathōs sy, Pater, en emoi, kagō en soi, higa kai autoi eg hēmin hen ōsi. Kai palin Pater, ous dedōkas moi, thelō hina hopou eimi egō, kakeinoi ōsi met' emou. LOUKAS. En autę̄ tę̄ hōrą ēgalliasato tǭ pneumati ho Iēsous, kai eipen" ᾿Exomoiogoumai soi, Pater, Kyrie tou ouranou kai tēs gēs, hoti apekrypsas tauta apo sophōn kai syngyrio pdroi hymin. Moch pigapsi6 oaïeo thelō hopou eimi egō, hina. etōn, kai apekalypsas auta nēpiois. Nai, ho phōiaspi staiiae Patēr, hoti houtōs egeneto eudokia emprosthen sou. PROS RŌM. Prōton men eucharistō tǭ Theǭ mēu dia Iēsou Christou hyper pantōn hymōn, hoti hē pistis hymōn katange.lletai en biǭ tǭ kosmǭ. Martys gar mou estin ho Theaes, pneumati mou, en tǭ Euangeliǭ tou Huiou autou, hōs adialeiptōs mneian hymōn poioumai epi tōn proseuchōn mou. PROS PhIL. Martys gar mou estin ho Theos, hōs epipothō pantas hymas en euchomai, higa hē agapē hymōn eti ma.lion kai «ion perisseuę̄ en epignōsei kai pasę̄ aisthēsei, eis to dokimazein hymas ta diōxeronta,, higa ēte eilikrineis kai aproskchopoi eis hēmeran Christou, peplērōmenoi karpōn dikaiosynēs tōn dia Iēsou Christou eis dexan kai epainon theou. Hoti dei ta Theou chariti katorthoumena, gnōrima phyoa da ya teoith (leia 8ēi reu Theoi bgdiidę̄), poiein kai heterois eis doxan Theou. LOUKAS. Kai hypostrepsantes hoi apostoloi diēgēsanto autǭ, hosa epoiēsan. PRAXEIS. Paapēngeiian hosa ho Theos epoiēse metʼ hautōn. PROS EPhES. Ina de eidēte kai hymeis ta kat' hame, ti prassō, panta hymin gnōrisei Tychikos Kyriǭ, hon epempsa pros hymas eis auto touto, Hoti dei mē monon tōn parontōn epimeleisthai, alla kai tōn apontōn" kai panta poiein hōs an ai apaitę̄ hē chreia tēs oikodomēs. IŌANNĒS. Kai a.11a proxata echō, ha ouk estin ach tēs aulēs tautēs" kakeina me dei agagein" kai tēs phōtēs mou akousousi' kai genēsetai mia poimnē, heis poimēn. PROS ThESS. a΄. Dio mēlcheti nais monoi, kai epempsamen ton adelphren hēmōn Timotheon, kai diakonon tou Theou en tǭ Euange«“Heǭ tou Christou, eis to stērixai hymas kai parachazesaei hyper tēs pisteōs hymōn. Hot: dex tōn proschaloumenōn epʼ eurgesią MATThAIOS. Tauta hautou «aountos, idou archōn eiselthōn prosekynei hautǭ, «iegōn, hoti ϑthygatēr mou arti eteleutēsen" a.1.1a elthōn, epithes tēn cheira sou epʼ autēn, kai zēsetai. Kai egertheis ho Iēsous, ēkolouthēsen autǭ. PRAXEIS. ᾿Engys de ousēs Lyddēs tę̄ ᾿Ioppę̄., hoi mathētai akousantes hoti Petros estin en hautę̄, apesteiToiypi ᾿Pya, Hina de, eis., prę̄ t rou (Aei. chin, 26)... hoti amiphēi hoi tos epi kei eis gaię̄) in thē ha noi da Iogithę̄) hydą ai sis pio rmiiis Pis ē Haōn dyo andras pros auton, parakalountes, mē dielthein heōs autōn. Hoti dei tous hypodechomenous ton logon tēs alētheias PRAXEIS. Meta detigas hēmeras eipe Paulos pros Bargnadag' Epistrepsantes dē episkepsōmetha tous adeisous hēmōn kata pasan polin, en hais katēngeiamen ton “logon tou Kyriou, pōs echousin. PROS ThESS. a΄. Hēmeis de, adelphoi, .aporphagisthentes aphʼ hymōn pros kairon hōras, ou kardią, perissoterōs espoudasamen to prosōpon hymōn idein en pollę̄ epithymią. Dio ethelēsamen elthein pros hymas. egō men Pau«ios, kai hapax kai dis, kai engechopsen hēmas ho Saai metʼ olinch' Dio mēketi ēudochēsamen kataleiphthēnai en ᾿Athēnais monoi kai epempsamen Timotheon ton adelphon hēmōn, kai diakonon tou Theou en tǭ Euangeliǭ tou Chri» stou, eis to stērixai hymas kai parakalesai hyper tēs pisteōs hymōn, to mēdena sainesthai en tais thlipsesi tautais" autoi gar oidate, hoti eis touto Hoti idion tou agapōntos ton Kyrion to, en pollę̄ philostorgią, tę̄ peri tous didaskomenous, meta pasēs spoudēs epimeleisthai autōn panti tropǭ, kan mechri thanatou deę̄ proscharterounta tę̄ didaskalią hen te tǭ koinǭ kai katʼ idian. IŌANNĒS. Ho poimēn ho kalos tēn psychēn autou tithēsin hyper tōn probatōn. IŌANN, Hote ēristēsan, «“egei tǭ Simōni Petrǭ ho Iēsous" Simōn Iōna, agapąs me pleion toutōn ? Legei autǭ" Nai, Kyrie: sy hoidas hoti phiDō autǭ: Boske ta argia mou. Legei autǭ pali deuteron" Simōn ᾿Iōna, agapas me? Legei hautǭ" Nai, Kyrie: sy hoidas hoti philō se. Legei autǭ" Poimaine ta prothata mou. Legei hautǭ to triton" Simōn ᾿Iōna, «ileis me? Helypēthē ho Petros, hoti eipen hautǭ to triton (59): Phileis me? kai eichen autǭ" Kyrie, sy panta hoidas" sy ginōskeis hoti philō se. Legei hautǭ ho Iēsous" Boske mou. PRAXEIS. En de tę̄ mią tōn Sabbatōn, synēgmenōn tōn mathētōn klasai arton, ho Pany«ios dielegeto hautois, mellōn exienai tę̄ epaurion" pareteine de ton logon mechri mesonyktiou. Kai metʼ oliga" ᾿Agadas de, kai kilasas arton, kai geusamenos, ephʼ hikanon te homilēsas mechris augēs, exēlthen... Hōs ouden hypestei.amēn tan sympherontōn tou mē anangeïlai hymin, kai dida» xai hymas dēmosią kai katʼ oikous, diamartyromenos Ioudaiois te kai Hellēsi tē» eis ton Theon metanoian, kai pistin tēn eis ton Kyriou pen " phioa pai ē]pi aei es ton Theon, hēmōn Iēsoun... Dio grēgoreite, mnēmoneuontes kai piopdēs mpipiēmepiēie hoti trietian nykta kai hēmeran ouk epausamēn meta dakryōn nouthetōn ena ekaston hymōn. EROS ThEESS. a΄. Autoi gar hoidate, adelphoi, ton kopon hēmōn, kai ton mochthon" nyktos kai hēmeras ergazomenoi pros to mē epixarēsaïi tina hymōn, echēryxamen to Euangelion tou Theou, kai ta hexēs. ti dei ton proestōta tou logou eleēmona kai eusplanchnon einai, kai malista epi tōn chechachōmenōn tas psychas. MATThAIOS. Kai idontes hoi Pharisaioi, eipon tois mathētais autou" Dia ti meta tōn teiïōngōn kai hamartōlōn esthiei ho didaskalos hymōn? Ho de ᾿Iēsous akousas, heipen" Ou chreian echousin hoi hygiainontes iatrou, a.1.1ʼ hoi kakōs echontes. Poreuthentes de, mathete ti estin" E1eon thelō, kai ou thysian" ou gar ēlthon kalesai dikaious, alla hamartōmlous eis metanoian. MATThAIOS. ᾿Idōn de tous ochlous, euspilanchgisthē peri autōn, hoti “Hoti dei kai en tais tou sōmatos chreiais splanchnuizesthai epi tois pepisteumenois, kai phrontizein MATThAIOS. Spilanchnizomai epi ton ochiion, hoti ēdē hēmerai ereis prosmegousi moi, kai ouk echousi ti phagōsi, kai apolysai autous nēsteis ou theïō, mēpote ekilythōsin en tę̄ hodǭ. MARKOS. Kai erchetai pros auton “tōn auton, kai gonypetōn hauton, kai tǭ, hoti ᾿Ean thelę̄s, dynasai me katharisai. Ho de ᾿Iēsous sapilanchgistheis, ekteinas tēn cheira autou, hēpsato autou, kai legei autǭ (.02}: Thelō, katharisthēti. PRAXEIS. En de tais hēmerais tautais ailēthyngontōn tōn mathētōn, egeneto gongysmos tōn ᾿El1ēnistōn pr's tous HeThdraious, hoti parchērai autōn. Proskalesamenoi de hoi dōdeka to plēthos tōn mathētōn, eipon" Ouk areston esti katalipontas hēmas ton (1ogoon tou Theou, diakonein tais trapezais. Episkepsasthe, andras ex hymōn martyroumegous hepta, piiēreis Pneumatos hagiou kai sophias, hous katastēsomen epi tēs chreias tautēs. Hoti ou dei ton proxstōta tou logou en tois elatO eui eopogoaïēn togthypi Poi, philotimoumenon tēs opheilomenēs plēthos tōn mathētōn, eipon" Ouk areston esti katalipontas hēmas ton «16gon tou Theou, diakonein trapezais. Kai metʼ oliga' Hēmeis de tę̄ proseuchę̄ kai tę̄ diakonią tou logou proskarterēnychtos gar kai. : Noē edi asēmeēi pos aetoi pēionǭ Des. iogiy5 kai tēs Ouoa pous da oϑidpiϑiiomopi, PTh4B6 da phyxbiyē Hoti ou dei epideichtiąn, oude emporeuesthai ton logon tēs didaskalias en kolakeią tōn akouontōn, eis plērophorian tōn idiōn hēdonōn, hētoi chreiōn" alla toioutous einai, hōs eis doxan Theou enMATThAIOS. Panta de ta erga autōn poiousi pros to theathēnai tois anthrōpois" pilatynousi ta phylaktēria autōn, kai megalyngousi ta kraspeda tōn himatiōn hautōn" philousi te tas prōtochiisias en tois deipnois, kai tas prōtokathedrias en tais synagōgais, kai tous aspasmous en tais agorais, kai kaleisthai hypo tōn anthrōpōn, heis gar estin hymōn ho kathēgētēs" pantes de hymeis adeiphroi este. Kai patera mē chaïesēte hymōn epi tēs gēs" heis gar estin ho Patēr hymōn, ho en tois ouranois. Mēde klēthēte kathēgētai" heis gar estin ho kathēgētēs hymōn, ho Christos. IŌANNĒS. Hē emē didachē ouk estin emē, alla tou pempheantos me. an tis to theïēma autou poię̄, gnōsetai peri tēs didachēs, poteron ek tou Theou estin, hē egō ap᾿ emautou lalō. ʼHo aphʼ heautou «lalōn, tēn doxan tēn idian xētei' ho de zētōn tēn doxan tou pempsantos auton, houtos alēthēs estin, kai adikia en autǭ ouk esti". PROS KOR. b'. Ou gar esmen, hōs hoi “to..loi, kapēleuontes ton tou Theou, a.11ʼ hōs ex eilikrineias, ek Theou, katenōpion Theou en Christǭ «Saloumen. ( PROS ThESS. a΄. Ē gar paraklēsis hēmōn ouk ek arma yos, eisi! planēs, oude ex akatharsias, oude en dolǭ" alla kathōs dedochimasmetha hypo tou Theou pisteuthēnai to Euangelion, houtō laloumen " ouch hōs anthrōpois areskontes, alla tǭ Theǭ tǭ dokchimazonti tas kardias hēmōn, Oute gar pote en «᾿ogǭ ko.lakeias egerēthēmen pros hymas, kathōs oidate, oute prophasei pleonexias, Theos martys, oute zētountes ex anthrōpōn doxan, oute aphʼ hymōn, oute apo allōn, dynamenoi en barei einai, hōs Christou apostoloi. d ROU [apiïi ia ni da api, t ade {{{18 hōs doxan. Hai pi|55. an eis doxan. tēn idian doxan. Hai Hoti ou dei ton proestōta tou logou eis tēn kata tōn hypokeimenōn hybrin apochechrēsthai tę̄ exousią " ou mēn oude chatepairesthai autōn" alla mallon hypothesin tēs pros autous tapeinophrosynēs ton MATThAIOS. Tis ara estin ho pistos doulos kai phronimos, hon katestēsen ho kyrios epi tēs oikias hautou tou dounai hautois en kairǭ tēn tro:-hēn, Makarios ho dounïos ekeinos, hon elthōn ho kyrios autou heurēsei poiounta houtōs. mēn «Iegō hymin, hoti epi pasi tois hyparchousin hautou kata. stēsei auton. Ean de eipę̄ ho kakos douïos ekei gos en tę̄ kardią hautou Chronizei ho kyrios mou erchesthai, kai arxētai typtein tous sygdouzlous autou (0th), esthię̄ te kai pinę̄ meta tōn methyon Moch prosdochą kai dichotomēsei. Aietōn" hēxei ho kyrios tou douïlou ekeinou en hēmerą ai di, atiepisiie hē ou prosdochą,, kai en hōrą ē ou gyōskei" kai dichotomēsei auton, kai to meros autou meta tōn 81).... gos yosaiis pio, Rhoniind, hypokritōn thēsei. ʼEkei estai ho klauthmos, kai ho ei tyoto aiei d ? brygmos tōn odontōn. IŌANNĒS. Hymeis phōneite 4“, ho Kyrios, kai ho Didaskadlos, kai alēthōs .1e-o iis aiïdg gete " eimi gar. Ei oun egō enipsa tous podas Baeia dei apiopi ei sopiopiïo epe n hymōn, ho Kyrios, kai ho Didaskalos, kai hymeis oxeiuiathgoii aamithēi aiai! eis ? aliēïloun niptein tous podas. LOUKAS. phomiïiēi aoēiïpamimyg oid, ei phmi roi(ddiaithpi ᾿Egegeto de kai philoneikia enʼ autois, to, tis audIROU tōn meizōn dokei einai. Ho de Iēsous eipen auydea phmi piaiou eoi ep youis, dai tois Hoi basi.hieis tōn ethnōn kyrieuousin autōn, rgaxoddon epi, digi piïpidigaiog. kai hoi exousiazontes autōn euergetai kaïoungtai" dexi, hymeis de ouch houtōs " a.1.1 ho meizōn en hymin genetespēiui eso apidēi sthō hōs neōteros, kai ho hēgoumenos, hōs ho diaponōn. disai phai piriïdigai ([kis. chchy, Tis gar meizōn, ho anakeimenos hē ho diakonōn? B. chmioia Ouch ho (th8) agacheimegos? Egō de eimi en mesǭ oeiodia : hymōn, hōs ho diakonōn. PRAXEIS, ᾿Apo de tēs eoiïi5, a rtipia haid chia hiērgoddiid diēi Milētou pempsas eis tous presbyterous tēs Ekklēsias " hōs de part΄dēs Rhopiipo egenonto pros auton, eipen autois" Hymeis epogę̄piis estasthe, apo prōtēs hēmeras aphʼ hēs epexēn eiaïis aka otiii eis tēn ᾿Asian, pōs methʼ hymōn ton panta chrodi gOU egegemēn, douleuōn tǭ Kyriǭ meta pasēs eiiïpoiis opipi, tapeinophrosynēs, kai pollōn dakryōn kai peidi giiis aphythtai, tōn symthdantōn moi en tais tōn Ioudaiōn. PROS KOR. b', Hēdeōs gar anpo5 iēbgēii [petipiid ip as mati echesthe tōn aphronōn», phronimoi ontes. ᾿Agechesthe gar, ei tis hymas katadou.1oi, ei tis katesthiei, ei tis «ōmdanei, ei tis hepairetai, ei tis eis prosōpon hymas derei. Kata atimian legō, hōs hoti hēmeis Hoti ou dei katʼ erin, ē phthonon, hē philoneikian tēn (, pros tinas kēryssein to Euangelion. iopiiopthēi, MATThAIOS. Idou ho pais mou, hon hēēretisa, haagapētes mou, eis hon ēudokēsen hē psychē mou. phio eide ϑepe sopiriasiï Thēsō to Pneuma mou ep᾿ auton, kai krisin tois tiimpi pioipi ethnesin apangelei. Ouch erisei, oude kraugasei oude akousei tis en tais plateiais tēn aiei aiïphiiid phōnēn» autou. PROS PhILIPP. Tines men kai dia 19)..... phthonon kai erin, tines de kai de eudokian ton ei eopiopiïopopi, siiaaēi Christon kēryssousin" hoi men ex agapēs, eidotes nyoimpiaiopi Oiitidimpi hoti eis apoilogian tou Euange.liou keimai" hoi de ex eritheias ton Christon katangellousin, ouch angōs, hoiomengoi thlipsin" epipherein tois desmois appmpiïapi, pop Hoti ou dei tois anthrōpinois pleonektēmasi chechrę̄thiyoa poē orotiei Bypidēïb sthai eis to kērygma tou Euangeliou, hina mē egda MATThAIOS. Hexomoilogoumai soi, Pater, Kyrie Ooēbioon tou ouranou kai tēs gēs, hoti apekrypsas tauta addoopaïdii legete. AI auo pi58. kai kalōs legete, depe aï(10) ien. iogiï5 tēn pros tina, aaueuxis chiiopiïpa impnegϑo ho Didaskalos kai ho 1188, oude kraugasei, daaaïiypi 85).... Noē epipi ha apo syrōn kai synetōn, kai apekalypsas auta DI men eis ep huia, tēn euodian tou PROS KOR. a΄. Ou gar Christos baptizein, a.l..ʼ heuangelizesthai" ouk hen sophią 1ogou, hina mē kegōthę̄ ho stauros tou Chre stou, Kagō elthōn pros hymas, ade.l hoi, ēlthon hou kathʼ hyperochēn «1ygou, hē sophias, katangellōn hymin to martyrion tou Theou. Hou gar echriga eidenai en hymin, ei mē Iēsoun Christon. kai touton estaurōmenon. Kagō en astheneią, kai en tromǭ poililǭ e egomēn pros hymas " kai ho “mon, kai to chērygmō mou ouch en pithanois agthrōspigēs sophias 1ygois, al.ʼ en apodeixei Pneumatos kai dynameōs hina hē pistis hēmōn Hoti ou dez oiesthai tēn euodian tou en idiai? epinoiais chatergazesthϑai to hox holon epi PROS KOR. b'. Pepoithēsin de toiautēn echomen dia tou Christou pros ton Thein, ouch hoti hikanoi esmen aphʼ heautōn hikanotēs hēmōn ek tou Theou, hos kai ikanōsen hēmas gegesthai diakonous kainēs diathēkēs. PROS KOR. b'. Echomen de ton thēsauron touton en ostrakinois skeuesin, hina hē hytertholē sēs dynameōs ē tou Theou, kai mē ex hēmōn. Hoti ou dei ton enkecheirismenon to kērygma tou Euangeliou ktasthai ti pleon tōn pros tēn parʼ hautou MATThAIOS. Mē chtēsēsye chryson mēte argyron, mēte chalkon eis tas zōnas hymōn pēran eis hodon, mēde dyo chitōnas, mēde hypodēmata mēde rhabdon " axios gar ho ergatēs tēs tro:ēs autou esti. LOUKAS. Mēden airete eis hodon, mēte rhabdous, mēte pēran mēte arton, mēte argyrion, mēte ana dyo chitōnas echei». PRAXEIS, ᾿Argyriou hē chrysiou hē himatismou oudenos epethymēsa, autoi gigōschdte. PROS TIM. d΄. Oudeis strateuomenos empilechetai tais tou biou Hoti ou dei chichrąn heauton eis tēn peri tōn biōtikōn phrontida tois kata prospatheian peri tauta LOUKAS. Eipe de tis hautǭ ek tou ochlou " daskchale, eipe tǭ adeïirǭ mou merisasthai metʼ emou tēn kilēronomian. Ho de eipen" Anthrōpe, eis me katestēse dikastēn hē meristēn e?ʼ hymas? PROS TIM. bʼ΄. Oudeis strateuomenos emplekeeai tais tou biou pragmateiais, kai ta hexēs. chrysion mēte argyrion. Hot: hoi dia tēn pros tous akouontas areskeian ameA Ouoa lountes tēs parrhēsias tōn tou Theou thelēmatōn, ekeinois heautous doulountes, hois areskein thelousi, tēs tou Kyriou despoteias ekpiptousin. IŌANNĒS. Pōs dynasthe hymeis pisteuein, doxan para a.1.lēlōn amdanontes, kai tēn doxan tēn para tou monou Theou ou zētountes ? PROS GAD. Ei eti anthrōpois ēreskon, Christou Hot: dei skopon procheisthai tǭ didaskonti, pantas men eis andra teleion, eis metron hēlikias tou plērōmatos tou Christou katartisai, hekaston de en MATThAIOS. ᾿Esesthe oun hymeis teleioi, hōsper ho Patēr hymōn ho en tois ouranois teleios estin. IŌANNĒS. Ou peri toutōn de erōtō monon, alla kai peri tōn pisteuontōn dia tou hautōn eis eme" hina pantes hon ōsin, kathōs sy, Pater, en emoi, kagō en soi, hina kai autoi en hēmin hon ōsin PROS EPhES. Kai autos edōke tous men apostolous? tous de prophētas, tous de poimenas kai didaskalous pros ton katartismon tōn hagiōn, eis ergon diakonias, eis oikodomēn tou sōmatos tou Christou, mechri katantēsōmen de pantes eis tēn henotēta tēs pisteōs, kai tēs epignōseōs tou Huiou tou Theou, eis andra teleion, eis metron hēlikias tou plērōmatos tou ChriOti dei en anexikakią kai praotēti paideuein tous antidiatithemenous, prosdochōnta autōn tēn metanoian, heōs an plērōsę̄ to metron tēs eis MATThAIOS. Ouch erisei, oude kraugasei, oute akousei tis en tais plateiais tēn phōgēn autou. Kalamon syntetrimmenon ou kateaxei, kai typhomenon ou sbesei, heōs an ekbalę̄ eis nikos tēn krisin. PROS TIM. b΄. Dou,1on de Kyriou hou dei machesthai, ha.1.1ʼ hēpion einai pros pantas, anexikakon, en prautēti paideuonta tous antidiatithemenous" mēpote dǭ autois ho Theos [eis rmog[eoiii5 oei (Maiē. n, metanoian eis epingōsi» alētheias, kai agaŌ aei ek tēs tou diabolou pagidos. Hoti dei tois dia phobon kai eulatheian paraitoumegois tēn parousian tou kēryssontos ton logon eikein, kai mē philoneikōs enkeisthai. LOUKAS. Kai ērōtēsan hauton hapan to pilēthos tēs perichōrou tōn Gadarēnōn, apelthein ap' autōn, hote phobǭ megalǭ syneichonto. Autos eis to ploion, hypestrepsen. stra daïeïo ou zētountes. Des. en emoi kai egō ia Hoti dei kai tōn dia agnōmosynēn mē chatadechomenōn to kērygma tou Euangeliou anachōrein, mēde ta pros tēn anankaian tou sōmatos chreian par' hautōn euergetēthēnai anechomenous MATThAIOS. Kai hos an mē dexētai hymas, mēde akousę̄ tōn «“ogōn hymōn, exerchomenoi tēs oikias hē tēs poleōs, ekeigaxate ton ton apo tōn podōn hymōn. LOUKAS. Eis hēn dʼ an polin eiserchēsthe, kai mē dexōntai hymas, exelthontes eis tas plateias hautēs, eipate" Kai ton koniorton ton kollēthenta hēmin apo tēs poleōs hymōn apomattometha hymin" plēn touto gignōskete, hoti ēngiken eph hymas hē basileia tou Theou. PRAXEIS. Hōs de katēlthon apo tēs Ma ho te Silas kai ho Timotheos, tǭ logǭ ho Paulos, diamartyromenos tois Ioudaiois einai ton Christon ᾿Iēsoun. Antn de autōn, kai blasphēmountōn, echtinaxamenos ta himatia, eipe pros autous" To haima hymōn epi tēn keraïēn hymōn " athōos egō" apo tou nyn eis ta xthgē poreusomai. eos eemy aias das, de aphietai ho oikos hymin erēmos. yaitaauo oaiiio ei apo p|55. hymin oun anankaion. Hoti dei tōn meta to plēriythēna! eis autous panta toopon epimeleias apeithountōn anachōrein. tous prophētas, kai tous apestalmenous pros autēn, posakis hēētheta tekna sou, dʼ tropon heautēs hypo tas pterygas hautēs kai ouk ēthelēsate! ᾿Idou aphietai hymin ho oikos hymōn erēmos. PRAXEIS. Hymin hēn anankaion lalēthēnai ton logon tou Theou" epeidē de apōtheisthe auton, kai ouk axious krinete heautous tēs aiōniou zōēs, idou strerometha eis ta ethnē. Houtō gar entetaiïtai hēmin ho Kyrios Tetheika se eis phōs ethnōn, tou einai se eis sōtērian heōs eschatou tēs PROS TIT. Hairetikon anthrōpon metō mian kai deuteran nouthesian paraitou, eidōs, hoti exOti pros pantas en panti pragmati phylassein dei tēn akribeian tōn tou Kyriou rhēmatōn, mēdn poiounta kata prosklisin PROS TIM. a΄. Diamartyromai enōpion tou Theou kai Christou Iēsou, kai tōn eklektōn angelōn, hina tauta phymaxę̄s chōris prokrimatos, mēden poiōn kata Hoti dei ton proestōta tou logou meta perische" pseōōs kai dochimasias pollēs, kata skopon tę̄s pros Theon euarestēseōs, hekaston poiein te kai legein, hōs opheilonta kai hypʼ autōn tōn pepi-A autǭ dochimaxesthai te kai martyPRAXEIS. Hymeis epistasthe apo prōtēs hēmeras, aph' hēs epebēn eis tēn Asian, pōs methʼ hymōn ton panta chronon egenomēn, doukdyōn tǭ Kyriǭ meta pasēs tapeinophrosynēs, kai “toli.lōn dakryōn kai peirasmōn. Kai metʼ oliga" ᾿Argyriou, hē chrysiou, hē himatismou oudenos epethymēsa. Autoi gignōskete, hoti tais chreiais mou kai tois ousi metʼ emou hypēretēsan hai cheires. hautai. PROS ThESS. a΄. Hymeis martyres, kai ho Theos, hōs hosiōs, kai dikaiōs, kai amemptōs hymin tois pisteuousin egenēthēmen, kathaper hymeis
That those entrusted with the preaching of the Gospel must, with supplication and prayer, appoint deacons or [presbyters], men also approved in their former life. Matthew: “Then he says to his disciples, ‘The harvest is great, but the workers are few. Pray therefore the Lord of the harvest to send out workers into the harvest.’” Luke: “And when day came, he called his disciples, and chose from them twelve, whom he also named apostles: Simon, whom he also named Peter, and Andrew his brother, and James and John, Philip and Bartholomew, and Matthew and Thomas, James the son of Alphaeus, and Simon who was called the Zealot, and Judas son of James, and Judas Iscariot, who also became a traitor.” Luke: “After these things the Lord appointed seventy others also, and sent them two by two before his face into every city and place where he himself was about to come. He said to them, ‘The harvest is great, but the workers are few. Pray therefore the Lord of the harvest to send out workers into his harvest.’” Acts: “The first account I made, O Theophilus, concerning all that Jesus began both to do and to teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen.” Acts: “And they put forward two, Joseph [called Barsabbas, who was surnamed Ju]stus, and Matthias. And they prayed and said, ‘You, Lord, who know the hearts of all, show which one of these two you have chosen to take the place of this ministry and apostleship, from which Judas turned aside to go to his own place.’ And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.” First to Timothy: “If anyone aspires to the office of bishop, he desires a good work. A bishop then must be above reproach, the husband of one wife, sober, self-controlled, [orderly, hospitable, apt to teach, not given to wine,] not violent, not greedy for shameful gain, but gentle, not quarrelsome, not a lover of money, managing his own household well, having children in subjection with all dignity (for if someone does not know how to manage his own household, how will he care for the church of God?); [not a recent convert,] lest, being puffed up, he fall into the condemnation of the devil. He must also have a good testimony from those outside, so that he may not fall into reproach and the snare of the devil. Deacons likewise must be dignified, not double-tongued, not addicted to much wine, [not greedy for shameful gain,] holding the mystery of the faith with a pure conscience. And let these also [first be tested] …” To Titus: “For this reason I left you in Crete, that you might set in order what remains and appoint [presbyters] in every city, as I directed you: if anyone is blameless, the husband of one wife, having believing children, not accused of debauchery or [insubordination]. For a bishop must be blameless, as God's steward, not self-willed, not quick-tempered, [not given to wine,] not violent, not greedy for shameful gain, but hospitable, a lover of good, self-controlled, just, holy, disciplined, holding fast to the trustworthy word as taught, so that he may be able both to exhort in sound teaching and to refute those who contradict.”
That one must not be hasty about ordinations, nor come to them without due consideration (for what is unproven is not without danger), and that one who is caught in something must be exposed, so that one may not oneself share in the sin, and the others may not stumble, but rather [fear]. First to Timothy: “Lay hands hastily on no one, and do not share in the sins of others.” First to Timothy: “Do not receive an accusation against a presbyter except on the word of two or three witnesses. [Those who sin, rebuke before all, so that the rest also may have fear.]”
That the one chosen must not come forward of himself, [but wait] for God's good pleasure, and must begin to preach when it is entrusted to him, and preach to those to whom he [is sent]. Matthew: “These twelve Jesus sent out, charging them, saying, ‘Do not go into the way of the Gentiles, and do not enter a city of the Samaritans; but go rather to the lost sheep of the house of Israel.’” Matthew: “And behold, a Canaanite woman came out from those regions and cried out to him, ‘Have mercy on me, Lord, son of David; my daughter is badly demon-possessed.’ But he did not answer her a word. And his disciples came and asked him, saying, ‘Send her away, for she cries out after us.’ But he answered and said, ‘I was sent only to the lost sheep of the house of Israel.’” John: “For I came forth from God and have come; for I have not come of myself, but he sent me.” Acts: “Now those who were scattered because of the persecution that arose over Stephen travelled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews only.” To the Romans: “Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God.” To the Romans: “And how will they hear without someone preaching? And how will they preach unless they are sent?” First to Timothy: “Paul, an apostle of Jesus Christ by command of God our Saviour and of Christ Jesus our hope.”
That the one called to the preaching of the Gospel must obey at once and not put it off. Luke: “He said to another, ‘Follow me.’ But he said, ‘Lord, permit me first to go and bury my father.’ But the Lord said to him, ‘Let the dead bury their own dead; but you go and proclaim the kingdom of God.’” To the Galatians: “But when it pleased God, who set me apart from my mother's womb and called me by his grace, to reveal his Son in me, that I might preach him among the Gentiles, I did not immediately consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, [but I went away] into Arabia, and again returned to Damascus.”
That one must not teach otherwise. John: “Truly, truly, I say to you, he who does not enter the sheepfold by the door [but climbs in by another way] is a thief and a robber. But he who enters by the door is the shepherd of the sheep.” And a little later: “I am the door of the sheep. All who came [before me] are thieves [and robbers], and the sheep did not listen to them.” To the Galatians: “But even if we or an angel from heaven [should preach to you a gospel contrary to what we preached to you,] let him be anathema. As we have said before, so now I say again: if anyone preaches to you a gospel contrary to what you received, let him be anathema.” First to Timothy: “If anyone teaches otherwise and does not agree with the sound words of our Lord Jesus [Christ and with the teaching that accords with godliness, he] is puffed up, understanding nothing,” and so on.
That one must teach those entrusted to one all that has been commanded by the Lord in the Gospel and through the apostles, and whatever follows from these. Matthew: “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” Acts: “As they went through the cities, they delivered to them, to keep, the decrees decided by the apostles and [presbyters] who were in Jerusalem.” First to Timothy: “These things teach and exhort.” To Titus: “[But you,] speak the things that befit sound teaching.”
That one who has been entrusted with the word of the Lord's teaching, if he keeps silent about any of the things necessary for pleasing God, is guilty of the blood of those who are in danger, whether through doing what is forbidden or through falling short of what ought to be accomplished. Luke: “Woe to you lawyers, for you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering.” Acts: “[When] Silas and Timothy [came down] from Macedonia, Paul was occupied [with the word], testifying to the Jews that Jesus was the Christ. [And when they opposed him and blasphemed, he shook out his garments and] said to them, ‘Your blood be on your own heads; I am clean; from now on I will go to the Gentiles.’” Acts: “Therefore I testify to you this day that I am clean of the blood of [all of] you. For I did not shrink from declaring to you the whole counsel [of God].”
That even in matters not laid down by Scripture as a command, one must urge each person toward the [better]. Matthew: “There are eunuchs who were born so from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive it, let him receive it.” First to the Corinthians: “Now concerning virgins I have no command of the Lord, but I give my opinion as one who by the Lord's mercy is trustworthy. I think then that this is good because of the present necessity, that it is good for a man to remain as he is. Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife,” and so on.
That it is not permitted to impose on others what [one does not do oneself]. Luke: “And woe to you lawyers too, for you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers.”
That the one who presides over the word must set himself before the others as a model of every good thing, first accomplishing [what he teaches]. Matthew: “Come to me, all you who labour and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and lowly in heart.” John: “So when he had washed the feet of his disciples and taken his garments and reclined again, he said to them, ‘Do you know what I have done to you? You call me Teacher and Lord, and you say well, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash [one another's] feet. For I have given you an example, that as I have done to you, you also should do to one another.’” Acts: “In all things I showed you that by labouring thus one must help the weak.” First to the Corinthians: “Be imitators of me, as I also am of Christ.” First to Timothy: “Let no one [despise your youth, but be an example] to the believers in word, in conduct, in love, in faith, in purity.”
That the one who presides over the word must not rest content with his own achievements, but must know that the proper and special work of the care entrusted to him is the improvement of those entrusted to him. Matthew: “You are the salt of the earth. But if the salt has lost its savour, with what will it be salted? It is no longer good for anything except to be thrown out and trampled underfoot by men.” John: “All that the Father gives me will come to me, and him who comes to me I will by no means cast out. For I have come down from heaven, not to do my own will, but the will of the Father who sent me. And this is the will of him who sent me, that everyone who sees the Son and believes in him should have eternal life.” First to the Thessalonians: “For what is our hope, or joy, or crown of boasting? Is it not you also, before our Lord Jesus Christ at his coming? For you are our glory and joy.”
That the one who presides over the word must go round all the villages and cities entrusted [to him]. Matthew: “And Jesus went about all Galilee, teaching in the synagogues and preaching the gospel of the kingdom and healing every disease and every infirmity.” Luke: “And he went on through city and village, preaching and proclaiming the good news of the kingdom of God, and the twelve with him.”
That one must call all to the obedience of the Gospel, and proclaim the word with all boldness, and bear witness to the truth, even if some hinder and persecute in whatever way [even unto death]. Matthew: “What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. And do not fear those who kill the body but cannot kill the soul.” Matthew: “The wedding is ready, but those who were invited were not worthy. Go therefore to the crossroads, and invite to the wedding as many as you find.” John: “Jesus answered him, ‘I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews come together, and I spoke nothing in secret.’” Acts: “And when they had brought them, they set them before the council. And [the high priest] questioned them, [saying, ‘Did we not strictly] charge you not to teach in this name? And behold, you have filled Jerusalem with your teaching, and you intend to bring this man's blood upon us.’ But Peter and the apostles answered and said, ‘We must obey God rather than men.’” Acts: “except that the Holy Spirit testifies to me in every city, saying that bonds and afflictions await me. But I make account of nothing, nor do I hold my life dear to myself, so that I may finish my course with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.” First to the Thessalonians: “For you yourselves know, brothers, that our coming to you was not in vain; but though we had already suffered and been shamefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict.”
That one must pray for the progress of those who have believed, and give thanks for it. John: “I do not ask for these only, but also for those who believe in me through their word, that all may be one, as you, Father, are in me and I in you, that they also may be one in us.” And again: “Father, those whom you have given me, I want them to be with me where I am.” Luke: “In that same hour Jesus rejoiced in the spirit and said, ‘I give you thanks, Father, Lord of heaven and earth, that you hid these things from the wise and understanding and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.’” To the Romans: “First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in the whole world. For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers.” To the Philippians: “For God is my witness how I long for all of you in [the affection of Christ Jesus. And this] I pray, that your love may abound still more and more in knowledge and all discernment, so that you may approve what is excellent, that you may be sincere and without offence for the day of Christ, filled with the fruits of righteousness which come through Jesus Christ, to the glory and praise of God.”
That one must make known to others also, for the glory of God, the things accomplished by God's grace. Luke: “And the apostles returned and told him all that they had done.” Acts: “They reported all that God had done with them.” To the Ephesians: “So that you also may know my affairs, how I am doing, Tychicus, [the beloved brother and faithful minister] in the Lord, will make all things known to you; I have sent him to you for this very purpose.”
That one must care not only for those who are present but also for those who are absent, and do everything as the need of edification may require. John: “And I have other sheep, which are not of this fold; those too I must bring, and they will hear my voice, and there will be one flock, one shepherd.” First to the Thessalonians: “Therefore, when we could bear it no longer, [we thought it good to be left at Athens] alone, and we sent Timothy, our brother and God's minister in the gospel of Christ, to establish you and to exhort you concerning your faith.”
That one must [answer the call of] those who call one to do them a kindness. Matthew: “While he was saying these things to them, behold, a ruler came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ And Jesus rose and followed him.” Acts: “Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, urging him not to delay in coming to them.”
That those who receive the word of truth must [be strengthened by visits]. Acts: “After some days Paul said to Barnabas, ‘Let us return and visit our brothers in every city in which we proclaimed the word of the Lord, and see how they are.’” First to the Thessalonians: “But we, brothers, having been torn away from you for a short time, in presence, not in heart, endeavoured the more eagerly and with great desire to see your face. Therefore we wanted to come to you — I Paul, once and again — but Satan hindered us.” And a little later: “Therefore, when we could bear it no longer, we thought it good to be left at Athens alone, and we sent Timothy our brother and God's minister in the gospel of Christ, to establish you and to exhort you concerning your faith, that no one be shaken by these afflictions; for you yourselves know that we are appointed for this.”
That it is the mark of one who loves the Lord to care for those being taught, with great affection for them and with all zeal, in every way, persevering in teaching both in public and in private, even if it should be necessary unto death. John: “The good shepherd lays down his life for the sheep.” John: “When they had breakfasted, Jesus said to Simon Peter, ‘Simon son of Jonah, do you love me more than these?’ He said to him, ‘Yes, Lord, you know that I love you.’ He said to him, ‘Feed my lambs.’ He said to him again a second time, ‘Simon son of Jonah, do you love me?’ He said to him, ‘Yes, Lord, you know that I love you.’ He said to him, ‘Shepherd my sheep.’ He said to him the third time, ‘Simon son of Jonah, do you love me?’ Peter was grieved because he said to him the third time, ‘Do you love me?’ And he said to him, ‘Lord, you know all things; you know that I love you.’ Jesus said to him, ‘Feed my [sheep].’” Acts: “On the first day of the week, when the disciples were gathered to break bread, Paul talked with them, intending to depart the next day, and he prolonged his speech until midnight.” And a little later: “And when he had gone up and broken bread and eaten, and had talked with them a long while, until daybreak, he departed.” … “how I kept back nothing that was profitable, but declared it to you and taught you publicly and from house to house, testifying both to Jews and to Greeks repentance toward God and faith in our Lord Jesus.” … “Therefore be watchful, remembering that for three years I did not cease night and day to admonish each one with tears.” First to the Thessalonians: “For you remember, brothers, our labour and toil: working night and day so as not to be a burden to any of you, we preached to you the gospel of God,” and so on.
That the one who presides over the word must be merciful and compassionate, especially toward those whose souls are in a bad state. Matthew: “And when the Pharisees saw it, they said to his disciples, ‘Why does your teacher eat with tax collectors and sinners?’ But when Jesus heard it, he said, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means: I desire mercy, and not sacrifice. For I came not to call the righteous but sinners to repentance.’” Matthew: “Seeing the crowds, he had compassion on them, because [they were harassed and helpless, like sheep without a shepherd] …”
That one must also have compassion on those entrusted to one in the needs of the body, and take care [of them]. Matthew: “I have compassion on the crowd, because they have now remained with me three days and have nothing to eat; and I do not want to send them away hungry, lest they faint on the way.” Mark: “And a leper came to him, beseeching him and kneeling before him and saying to him, ‘If you will, you can make me clean.’ And Jesus, moved with compassion, stretched out his hand and touched him, and said to him, ‘I will; be clean.’” Acts: “In these days, when the disciples were multiplying, there arose a murmuring of the Hellenists against the Hebrews, because their widows [were being overlooked in the daily service]. And the twelve summoned the multitude of the disciples and said, ‘It is not right that we should leave the word of God to serve tables. Look out, [brothers,] seven men from among you of good repute, full of the Holy Spirit and of wisdom, whom we may appoint over this need.’”
That the one who presides over the word must not, through eagerness about the lesser things, [slacken] the zeal due [to the greater]. [Acts: “The twelve summoned] the multitude of the disciples and said, ‘It is not right that we should leave the word of God to serve tables.’” And a little later: “But we will devote ourselves to prayer and to the ministry of the word.”
That one must not make a display, nor traffic in the word of teaching by flattering the hearers, for the satisfaction of one's own pleasures or needs; but [we must] be such as [speak] for the glory of God. Matthew: “But they do all their works to be seen by men; they make broad their phylacteries and enlarge the fringes of their garments; they love the place of honour at feasts and the chief seats in the synagogues, and greetings in the market places, and being called by men [Rabbi. But you, do not be called Rabbi,] for one is your teacher, and you are all brothers. And call no one on earth your father, for one is your Father, who is in heaven. Nor be called leaders, for one is your leader, the Christ.” John: “My teaching is not mine, but his who sent me. If anyone wills to do his will, he will know about the teaching, whether it is from God or whether I speak from myself. He who speaks from himself seeks his own glory; but he who seeks the glory of him who sent him is true, and in him there is no unrighteousness.” Second to the Corinthians: “For we are not, like the many, peddlers of the word of God; but as from sincerity, as from God, before God we speak in Christ.” First to the Thessalonians: “For our exhortation is not from error, nor from impurity, nor in guile; but as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who tests our hearts. For we never came with a word of flattery, as you know, nor with a pretext for greed — God is witness — nor seeking glory from men, either from you or from others, though we could have been a burden as apostles of Christ.”
That the one who presides over the word must not use his authority to insult those under him, nor exalt himself over them, but rather make [his rank] an occasion of humility toward them. Matthew: “Who then is the faithful and wise servant, whom his master has set over his household, to give them their food in due season? Blessed is that servant whom his master, when he comes, will find so doing. Truly I say to you, he will set him over all his possessions. But if that wicked servant says in his heart, ‘My master is delaying his coming,’ and begins to beat his fellow servants, and eats and drinks with the drunkards, 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 two and put his portion with the hypocrites. There will be weeping and gnashing of teeth.” John: “You call me Lord and Teacher, and truly you say so, for so I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet.” Luke: “A dispute also arose among them as to which of them seemed to be the greatest. But Jesus said to them, ‘The kings of the Gentiles lord it over them, and those who have authority over them are called benefactors. But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. For who is greater, the one who reclines at table or the one who serves? Is it not the one who reclines? But I am among you as the one who serves.’” Acts: “From Miletus he sent [to Ephesus] for the presbyters of the church. And when they had come to him, he said to them, ‘You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, serving the Lord with all humility and with many tears and trials that befell me through the plots of the Jews.’” Second to the Corinthians: “For you gladly bear with fools, being wise yourselves. For you bear it if someone enslaves you, if someone devours you, if someone takes from you, if someone exalts himself, if someone strikes you in the face. To my shame I say that we [were too weak for that].”
That one must not preach the Gospel out of strife or envy or rivalry toward anyone. Matthew: “Behold my servant whom I have chosen, my beloved, in whom my soul is well pleased. I will put my Spirit upon him, and he will proclaim judgment to the Gentiles. He will not quarrel, nor cry out, nor will anyone hear his voice in the streets.” To the Philippians: “Some indeed preach Christ even from envy and strife, but others from good will; the latter from love, knowing that I am appointed for the defence of the gospel; but the former proclaim Christ from rivalry, not sincerely, thinking to add affliction to my bonds.”
That one must not make use of human advantages for the preaching of the Gospel, lest [the grace of God be obscured]. Matthew: “I give you thanks, Father, Lord of heaven and earth, that you hid these things from the wise and understanding and revealed them to little children.” First to the Corinthians: “For Christ did not send me to baptize but to preach the gospel, not in wisdom of word, lest the cross of Christ be made empty.” “And I, when I came to you, brothers, did not come with superiority of word or of wisdom, proclaiming to you the testimony of God. For I decided to know nothing among you except Jesus Christ and him crucified. And I was with you in weakness and in fear and in much trembling; and my word and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, so that your faith [might not rest in the wisdom of men but in the power of God].”
That one must not think that success [in the work] is accomplished by one's own devices, but [must place] the whole [hope] in God. Second to the Corinthians: “Such is the confidence that we have through Christ toward God. Not that we are sufficient of ourselves [to account anything as coming from ourselves,] but our sufficiency is from God, who also made us sufficient to be ministers of a new covenant.” Second to the Corinthians: “But we have this treasure in earthen vessels, so that the surpassing greatness of the power may be of God and not from us.”
That the one entrusted with the preaching of the Gospel must not acquire anything beyond what is [necessary] for his own [use]. Matthew: “Acquire neither gold nor silver nor copper for your belts, no bag for the road, nor two tunics, nor sandals, nor a staff; for the worker is worthy of his food.” Luke: “Take nothing for the road, neither staffs nor bag nor bread nor money, nor have two tunics apiece.” Acts: “I coveted no one's silver or gold or clothing; you yourselves know.” [Second] to Timothy: “No one serving as a soldier entangles himself in the affairs of this life …”
That one must not lend oneself to the care of worldly affairs for the sake of those who are passionately attached to them. Luke: “Someone in the crowd said to him, ‘Teacher, tell my brother to divide the inheritance with me.’ But he said, ‘Man, who made me a judge or arbitrator over you?’” Second to Timothy: “No one serving as a soldier entangles himself in the affairs of this life,” and so on.
That those who, to please their hearers, neglect boldness about the will of God enslave themselves to those whom they wish to please, and fall away from the lordship of the Lord. John: “How can you believe, who receive glory from one another and do not seek the glory that comes from the only God?” To the Galatians: “If I were still pleasing men, [I would not be a servant] of Christ.”
That the one who teaches must set before himself the aim of bringing all to mature manhood, to the measure of the stature of the fullness of Christ, and each in his own [order]. Matthew: “You therefore shall be perfect, as your Father who is in heaven is perfect.” John: “I do not ask for these only, but also for those who believe in me through their word, that all may be one, as you, Father, are in me and I in you, that they also may be one in us.” To the Ephesians: “And he gave some as apostles, some as prophets, [some as evangelists,] some as shepherds and teachers, for the equipping of the saints, for the work of ministry, for the building up of the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.”
That one must instruct those who oppose with forbearance and meekness, awaiting their repentance until the measure of [care] toward [them] is fulfilled. Matthew: “He will not quarrel, nor cry out, nor will anyone hear his voice in the streets. A bruised reed he will not break, and a smouldering wick he will not quench, until he brings justice to victory.” Second to Timothy: “The Lord's servant must not quarrel, but be gentle toward all, forbearing, correcting those who oppose with meekness, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come back to their senses out of the snare of the devil.”
That one must give way to those who, out of fear and reverence, decline the presence of the one who preaches the word, and not press upon them contentiously. Luke: “And all the people of the surrounding region of the Gadarenes asked him to depart from them, for they were seized with great fear. And he got into the boat and returned.”
That one must withdraw from those who through ingratitude do not receive the preaching of the Gospel, not even consenting to be benefited by them in what is necessary for the body. Matthew: “And whoever does not receive you nor listen to your words, as you go out of that house or city, shake off the dust from your feet.” Luke: “But whatever city you enter and they do not receive you, go out into its streets and say, ‘Even the dust of your city that clings to us we wipe off against you; nevertheless know this, that the kingdom of God has come near you.’” Acts: “When Silas and Timothy came down from Macedonia, Paul was occupied with the word, testifying to the Jews that Jesus was the Christ. And when they opposed him and blasphemed, he shook out his garments and said to them, ‘Your blood be on your own heads; I am innocent; from now on I will go to the Gentiles.’”
That one must withdraw from those who disobey after every kind of care has been spent on them. [Matthew: “Jerusalem, Jerusalem, who kills] the prophets and stones those who are sent to her, how often I wanted to gather your children, as a hen [gathers her brood] under her wings, and you would not! Behold, your house is left to you desolate.” Acts: “It was necessary that the word of God be spoken to you [first]; but since you thrust it from you and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For so the Lord has commanded us: I have set you as a light for the Gentiles, that you may be for salvation to the end of the earth.” To Titus: “Avoid a factious man after a first and a second admonition, knowing that such a man [is perverted and sins, being self-condemned].”
That toward all and in every matter one must keep the exactness of the Lord's words, doing nothing out of partiality. First to Timothy: “I solemnly charge you before God and Christ Jesus and the elect angels that you keep these things without prejudice, doing nothing out of partiality.”
That the one who presides over the word must do and say each thing with circumspection and much testing, with the aim of pleasing God, as one who must be tested and attested by those very people who are entrusted to him. Acts: “You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, serving the Lord with all humility and with many tears and trials.” And a little later: “I coveted no one's silver or gold or clothing. You yourselves know that these hands ministered to my needs and to those who were with me.” First to the Thessalonians: “You are witnesses, and God also, how holily and justly and blamelessly we behaved toward you who believe, just as you [know] …”
Textual problem in this passage: see the notes.
Matt 9:37–38 (quotation, high confidence) · Luke 6:13–16 (quotation, high confidence) · Luke 10:1–2 (quotation, high confidence) · Acts 1:1–2 (quotation, high confidence) · Acts 1:23–26 (quotation, high confidence) · 1 Tim 3:1–10 (quotation, high confidence) · Titus 1:5–9 (quotation, high confidence) · 1 Tim 5:22 (quotation, high confidence) · 1 Tim 5:19–20 (quotation, high confidence) · Matt 10:5–6 (quotation, high confidence) · Matt 15:22–24 (quotation, high confidence) · John 8:42 (quotation, high confidence) · Acts 11:19 (quotation, high confidence) · Rom 1:1 (quotation, high confidence) · Rom 10:14–15 (quotation, high confidence) · 1 Tim 1:1 (quotation, high confidence) · Luke 9:59–60 (quotation, high confidence) · Gal 1:15–17 (quotation, high confidence) · John 10:1–2 (quotation, high confidence) · John 10:7–8 (quotation, high confidence) · Gal 1:8–9 (quotation, high confidence) · 1 Tim 6:3–4 (quotation, high confidence) · Matt 28:19–20 (quotation, high confidence) · Acts 16:4 (quotation, high confidence) · 1 Tim 6:2 (quotation, high confidence) · Titus 2:1 (quotation, high confidence) · Luke 11:52 (quotation, high confidence) · Acts 18:5–6 (quotation, high confidence) · Acts 20:26–27 (quotation, high confidence) · Matt 19:12 (quotation, high confidence) · 1 Cor 7:25–27 (quotation, high confidence) · Luke 11:46 (quotation, high confidence) · Matt 11:28–29 (quotation, high confidence) · John 13:12–15 (quotation, high confidence) · Acts 20:35 (quotation, high confidence) · 1 Cor 11:1 (quotation, high confidence) · 1 Tim 4:12 (quotation, high confidence) · Matt 5:13 (quotation, high confidence) · John 6:37–40 (quotation, high confidence) · 1 Thess 2:19–20 (quotation, high confidence) · Matt 4:23 (quotation, high confidence) · Luke 8:1 (quotation, high confidence) · Matt 10:27–28 (quotation, high confidence) · Matt 22:8–9 (quotation, high confidence) · John 18:20 (quotation, high confidence) · Acts 5:27–29 (quotation, high confidence) · Acts 20:23–24 (quotation, high confidence) · 1 Thess 2:1–2 (quotation, high confidence) · John 17:20–21 (quotation, high confidence) · John 17:24 (quotation, high confidence) · Luke 10:21 (quotation, high confidence) · Rom 1:8–9 (quotation, high confidence) · Phil 1:8–11 (quotation, high confidence) · Luke 9:10 (quotation, high confidence) · Acts 14:27 (quotation, high confidence) · Eph 6:21–22 (quotation, high confidence) · John 10:16 (quotation, high confidence) · 1 Thess 3:1–3 (quotation, high confidence) · Matt 9:18–19 (quotation, high confidence) · Acts 9:38 (quotation, high confidence) · Acts 15:36 (quotation, high confidence) · 1 Thess 2:17–18 (quotation, high confidence) · John 10:11 (quotation, high confidence) · John 21:15–17 (quotation, high confidence) · Acts 20:7 (quotation, high confidence) · Acts 20:11 (quotation, high confidence) · Acts 20:20–21 (quotation, high confidence) · Acts 20:31 (quotation, high confidence) · 1 Thess 2:9 (quotation, high confidence) · Matt 9:11–13 (quotation, high confidence) · Matt 9:36 (quotation, high confidence) · Matt 15:32 (quotation, high confidence) · Mark 1:40–41 (quotation, high confidence) · Acts 6:1–4 (quotation, high confidence) · Matt 23:5–10 (quotation, high confidence) · John 7:16–18 (quotation, high confidence) · 2 Cor 2:17 (quotation, high confidence) · 1 Thess 2:3–6 (quotation, high confidence) · Matt 24:45–51 (quotation, high confidence) · John 13:13–14 (quotation, high confidence) · Luke 22:24–27 (quotation, high confidence) · Acts 20:17–19 (quotation, high confidence) · 2 Cor 11:19–21 (quotation, high confidence) · Matt 12:18–20 (quotation, high confidence) · Phil 1:15–17 (quotation, high confidence) · Matt 11:25 (quotation, high confidence) · 1 Cor 1:17 (quotation, high confidence) · 1 Cor 2:1–5 (quotation, high confidence) · 2 Cor 3:4–6 (quotation, high confidence) · 2 Cor 4:7 (quotation, high confidence) · Matt 10:9–10 (quotation, high confidence) · Luke 9:3 (quotation, high confidence) · Acts 20:33–34 (quotation, high confidence) · 2 Tim 2:4 (quotation, high confidence) · Luke 12:13–14 (quotation, high confidence) · John 5:44 (quotation, high confidence) · Gal 1:10 (quotation, high confidence) · Matt 5:48 (quotation, high confidence) · Eph 4:11–13 (quotation, high confidence) · 2 Tim 2:24–26 (quotation, high confidence) · Luke 8:37 (quotation, high confidence) · Matt 10:14 (quotation, high confidence) · Luke 10:10–11 (quotation, high confidence) · Matt 23:37–38 (quotation, high confidence) · Acts 13:46–47 (quotation, high confidence) · Titus 3:10–11 (quotation, high confidence) · 1 Tim 5:21 (quotation, high confidence) · 1 Thess 2:10 (quotation, high confidence)
Notes and citation
Summary: Basil's seventieth rule, in thirty-seven chapters, on those entrusted with preaching the word: how they are to be appointed, what and how they must teach, and how they are to care for, lead and, when necessary, leave those entrusted to them.
- The scan text of this long rule is badly broken: the page columns are run together, words of Migne's Latin version are mixed in (left out), several chapter headings are cut short, and many lines are lost. Words supplied from the biblical text, or in headings by sense, are in brackets; “…” marks lost passages. The chapters are separated by paragraph breaks. In chapter 1 the Greek has “deacons or …” with the second office lost; “presbyters” is supplied by sense.
- Chapter 8 (on matters not laid down as a command) cites Matt 19:12 and 1 Cor 7:25–27 on celibacy; chapter 1 cites the qualifications of bishops and deacons (1 Tim 3; Titus 1).
Notes on the original text
- Digital text corrected (OCR letter confusion in the scan (κ/χ, ν/γ, β/δ, λ/ι, λ read as «)): δοχίμους → δοκίμους; ἐγέγετο ἡμέρα → ἐγένετο ἡμέρα; Σίμωγα → Σίμωνα; ἀγὰ → ἀνὰ; διαχογίας → διακονίας; ἀποστοιῆς → ἀποστολῆς; προϊστάμεγον → προϊστάμενον; Ἐχχιησίας → Ἐχχλησίας; Διακόγους → Διακόνους; ἀνέγχλητος → ἀνέγκλητος; διδαχὴγ → διδαχὴν; παραχα“εἴν → παρακα“εἴν; ὑγιαιγούσῃ → ὑγιαινούσῃ; χοινωνήσῃ → κοινωνήσῃ; Χαναγαία → Χαναναία; κιέπτης → κλέπτης; ἄγγειος → ἄγγελος; ἔθγη → ἔθνη; προείρηχα → προείρηκα; χινδυνευόντων → κινδυνευόντων; γομιχοῖς → νομικοῖς; διαμαρτυρόμεγος τοῖς → διαμαρτυρόμενος τοῖς; εὐγούχισαν → εὐνούχισαν; οὐραγῶν → οὐρανῶν; παρθέγων → παρθένων; καΐ → χαΐ; ταπειγὸς → ταπεινὸς; Γιγώσκετε → Γινώσκετε; φωγεῖτέ με → φωνεῖτέ με; χατορθώμασιν → κατορθώμασιν; χαταπατεῖσθαι → καταπατεῖσθαι; συγαγωγαῖς → συναγωγαῖς; γόσον → νόσον; προσχαλεῖσθαι → προσκαλεῖσθαι; νὰν → γὰν; διώχωσιν → διώκωσιν; καιέσατε → καλέσατε; μέγουσιν → μένουσιν; ἀπέχρυψας → ἀπέκρυψας; ἐγέγετο εὐδοκία → ἐγένετο εὐδοκία; πάγτων → πάντων; εἰλιχριγεῖς → εἰλικρινεῖς; πεπιηρωμέγοι → πεπληρωμένοι; ἔπαιγον → ἔπαινον; χατορθούμενα → κατορθούμενα; γγωρίσει → γνωρίσει; αὐιῆς → αὐλῆς; κἀχεῖγά → κἀκεῖνά; γαις → ναις; διάχογον → διάκονον; προσεχύγει → προσεκύνει; μόγοι → μόνοι; διδασχομένους → διδασκομένους; γιγώσχεις → γινώσκεις; παρέτειγε → παρέτεινε; ἱκαγόν → ἱκανόν; διαμαρτυρόμεγος Ιουδαίοις → διαμαρτυρόμενος Ιουδαίοις; μγημονεύογτες → μνημονεύοντες; γουθετῶν → νουθετῶν; γυκτὸς → νυκτὸς; ἀποιῦσαι → ἀπολῦσαι; γογυπετῶν → γονυπετῶν; «έγει → λέγει; διαχογεῖν → διακονεῖν; Ἐπισχέψασθε → Ἐπισκέψασθε; Βες. ἰογιυ → Δες. ἰογιυ; χράσπεδα → κράσπεδα; οὐραγοῖς → οὐρανοῖς; κιηθῆτε → κληθῆτε; ἐκείγου → ἐκείνου; ὑποχριτῶν → ὑποκριτῶν; φωγεῖτέ 4“, ὁ → φωνεῖτέ 4“, ὁ; ἔγιψα → ἔνιψα; γίπτειν → νίπτειν; γεώτερος → νεώτερος; ἀγαχείμενος → ἀνακείμενος; διακογῶν → διακονῶν; ὄγτες → ὄντες; χραυγάσει οὐδὲ → κραυγάσει οὐδὲ; πιατείαις → πλατείαις; τιγὲς → τινὲς; πλεονεχτήμασι → πλεονεκτήμασι; χραυγάσει, δάἀάϊιυπι → κραυγάσει, δάἀάϊιυπι; πιθαγοῖς → πιθανοῖς; δυγάμεως → δυνάμεως; ἱκαγότης → ἱκανότης; ὀστραχίνοις → ὀστρακίνοις; εῆς → ςῆς; ἐγχεχειρισμένον → ἐγκεχειρισμένον; χτᾶσθαί → κτᾶσθαί; χαικὸν → χαλκὸν; ὄχιου → ὄχλου; ἐχπίπτουσιν → ἐκπίπτουσιν; ἤρεσχον → ἤρεσκον; διδάσχοντι → διδάσκοντι; πιστευόγτων → πιστευόντων; ἑγότητα → ἑνότητα; ἐπιγγώσεως → ἐπιγνώσεως; ἀνεξικαχίᾳ → ἀνεξικακίᾳ; χραυγάσει, οὔτε → κραυγάσει, οὔτε; σδέσει → σβέσει; πάγτας → πάντας; ἀνεξίχακον → ἀνεξίκακον; ἐγχεῖσθαι → ἐγκεῖσθαι; Γαδαρηγῶν → Γαδαρηνῶν; Βες. ἐν → Δες. ἐν; λαληθῆγαι → λαληθῆναι; γουθεσίαν → νουθεσίαν; πρόσχλισιν → πρόσκλισιν; προχρίματος → προκρίματος; ἐπέδην → ἐπέβην; ἐγεγόμην → ἐγενόμην; ἐγεγήθημεγ → ἐγενήθημεν.
Topics: Church office, Ordination, Mission and the spread of the gospel
Cite (SBL): Basil, Reg. mor. 70 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/70). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/70
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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.