taketh

Then she taketh her choice robe and the golden girdle and the mitre and her diadem, and she cast them through the window that looked toward the north, to the poor.

OF WIDOWS. For Satan seeketh an occasion whereby to ensnare, as he did of old in the case of Cain. For there are some who say, We are widows, but do not do the works that befit widows, even as Cain did toward his brother that which befitted not. These then are they that have no knowledge. For it is not by being called widows that they shall enter into the Kingdom of heaven, but by a right faith and by good works. But she that taketh the name of a widow, and doeth the work of Satan, belieth the name ( ) so that she shall find eternal condemnation. Behold we hear that there are among the widows some that are evil and envious and slanderers, and that cause strife amongst the brethren. These are not of Christ, for they have not kept the word of admonition. If there be one of the sisters, and (others of them) see men give her alms, whether money, or raiment, or food, or drink, and (if) she then rejoice and find rest, they ought to say thus: [iii., 13.] Blessed be the Lord our! God, Who hath granted rest and joy to the widow, our beloved sister, O Lord send blessing and honour on him who hath given to this widow, and increase his substance in righteousness and in purity, and remember him with Thy goodness, in the greatness of Thy compassion and mercy. And to this bishop also give Thou a double honour, who hath taught and exhorted those that have given unto us: give him the crown of glory when he shall depart this life. And in like manner let this widow pray and entreat along with them for those that have shewn mercy towards her. (iii., 14.] And now also let her give to the destitute from that which she hath received; and for this cause shall her works be well-pleasing before God, as it is written, saying, ‘Let not thy left hand know what thy right hand doeth, and let thine alms be secret.” Thus let the widow pray for them that have given unto her and bestowed alms upon her, for she is as the sanctuary, and thy Father, who seeth thee in secret, shall reward thee openly. But widows who walk not after the commandment of God are envious of him who hath given alms to their sister, (and) they ask, and say, Who is it that hath shown this mercy towards her? And then when they understand and know, they go to him that hath given alms to their sister to trouble him, and say unto him, Why hast thou given first unto her, while we are far more destitute than she? For they are foolish who say thus, thinking it is a gift from man, whereas the gift of favour is from God. But if she was manifestly in want, they ought not to go to trouble him that showeth mercy, but rather is it right that they should remain at home, and fall down on their faces, and repent and pray to God. For God sheweth mercy to them that proclaim His goodness. Our Lord saith, “When ye enter into a house, say, Peace be to this house, and if a son of peace be there, your peace shall rest upon it; and, if not, your peace shall return to you.” [iii., 15.] But if peace find not (a place) prepared (for her) where she may rest, she abideth not there, but returneth to him that sent her. In like manner the unrighteous curse shall not come on him that hath not sinned, but shall rather return on him that uttered it. He that hath cursed another without cause, hath cursed himself, as Solomon saith. In like manner ye also shall be requited even as ye have done unto others. For it is said, ‘“‘ He hath digged a pit, and hollowed it out, and he shall fall into the pit which he made. And his toil shall return on his own head, and his wickedness shall descend upon his own pate.” For he that diggeth a pit for his neighbour shall fall,into it, and he that feareth a curse, let him not curse another; and what he hateth for himself let him not do to his neighbour. Wherefore, O bishop, do thou as a master admonish those women that despise widows, and bear patiently with the angry, and visit the sick, and rejoice with the elect who bless and curse not, and command them to do not that which is evil, but to make peace. Whether it be a bishop, or a presbyter, or a deacon, or whosoever it be of those set in authority, let there not proceed from his mouth cursing, lest he inherit a curse instead of a blessing. The bishop ought to admonish and teach and command the people that no word of cursing proceed from their mouths. But let him show care for priests, and deacons, and virgins, and widows, and the people. [iii., 16.] Wherefore, O bishop, prove the deacons who do service with thee, and help them in doing good, that they may be ready to minister unto the people, and let a deaconess also be appointed to minister unto the women, an elect and pure woman who is blameless. For a deacon ought not to minister unto the women, lest there arise an evil report from those that believe not. Therefore let there be a deaconess as a minister to the women, and let her anoint them with oil, and clothe them after baptism. And do thou, O bishop, anoint the foreheads of them that are baptized, men and women, with holy oil according to the ordinance of holy baptism. And after this, O bishops and presbyters, they do good and (make) peace. pray for them that are under you, and baptize them into the name of the Father, and of the Son, and of the Holy Spirit. And then let the deacon take the men, and let the deaconess also take the women, that the seal which they receive, which no man may (break), may be holy and pure. And after they have been baptized, let the bishop anoint them with the oil of balsam, for they have been baptized into the death of Christ. [ili., 17.] The oil of balsam is the strength of faith, for when a man cometh forth from the water, he is in the likeness of Christ whom the Father raised from the dead. This is He who is over all; our Lord Jesus Christ is the only-begotten Son the Lord of life, and the Paraclete is the Spirit of truth who was sent by the Father to teach all things. (iii., 18.) But let them that are baptized be far from transgression and be pure from sin, and let them be friends of God and enemies of the devil, and fellow-heirs of Christ and adversaries of Satan and his devices. And they shall be pure without stain, and shall be called the sons of Christ. Moreover let them pray and entreat the Father that they may be one congregation together with the faithful, and say thus, Our Father which art in heaven. Hallowed be thy name. Thy Kingdom come. And thy will be done, as in heaven so also on earth. Give us to-day our daily bread. Forgive us our trespasses and our iniquities, as we also forgive him that hath trespassed against us. And bring us not into temptation, but save us and deliver us from all evil. For thine is the Kingdom, the power and the glory, for ever and ever. Amen. [ili., 19.) The deacons then must needs be pure and good, without blame, as the bishop; and serve continually in the Holy Church, and minister unto God with a good ministry, and fulfil their office in wisdom with one -heart and one spirit, and understand the reward of their service, and not be puffed up in ministering to the destitute. Even as our Lord Jesus Christ came, not to be ministered unto, but to minister, and to give His life ransom for many. And moreover He refused not to give His life in place of His friends. And if the Lord of glory and the Lord of heaven and earth endured all this patiently for our sakes, how then are ye puffed up in ministering to the poor and needy? Ye ought in everything to be imitators of our Lord Jesus Christ, who endured to become a servant, and accepted poverty and want, and humbled Himself, and bore the sufferings of the Cross for our sakes. In like manner do ye also do service to the poor your brethren, and be imitators of Christ. But he among you that desireth to be chief, let him be your servant. So our Lord Jesus Christ fulfilled in word and in deed all that was written, and became the servant of many. He took a towel, and poured water into a bason, and first washed the feet of His disciples and (then) wiped them with the towel wherewith His loins were girded. He did thus that we might love one another, and taught us to love our neighbours as ourselves.‘? And if our Lord and Saviour humbled Himself, and did thus, how then are ye puffed up and slothful to do good to the destitute and afflicted? Do service, then, in perfect love without murmuring, or accepting of persons. Howbeit do not this for outward appearance, but for God’s sake, that ye may receive the reward of your toil from Him at the last day. The deacons ought to seek to satisfy the desires of the poor, before they ask them. Moreover let them do service unto the bishop, and be of one mind (with him), and account him as father and teacher and monitor. [iii., 20.) And behold we command that a bishop be ordained by three bishops, and if not, by two. But by one bishop it is not possible to give ordination: for by the testimony of three or two (witnesses) let every word be established. Presbyters and deacons and others set in authority in the Church shall be ordained by one bishop. To presbyters and to deacons it is not given to ordain a layman; but let the presbyter teach, and baptize, and bless the people, and burn incense, and offer up the sacrifice. And as for the deacon there is nothing that he may do except minister to the bishop and the presbyters; and let him fulfil aright his ministry. -

OF THE MARTYRS WHO ARE BROUGHT TO TRIAL AND AFFLICTED WITH SORE PUNISHMENT. [OF THE FEASTS OF THE PASSOVER.]! [v., 1.] If there be any Christian who hath been brought before the judgment-seat of the ungodly, whether for execution, or banishment, or imprisonment, or that he may be given to the wild beasts for the name of our Lord Jesus Christ and for the true faith and the love of God, turn not your face from them, but send them sustenance of your substance and of the sweat of your brow; and give sustenance besides to the soldiers who guard them, that they may not afflict them with sore torment. And spurn not a Christian your brother whom they have dragged before the judgment-seat for the name of the Lord our God. He is a holy martyr, the brother of our Lord, and the son of the Most High, and the habitation of the Holy Spirit. He is a faithful (witness) who hath kept the commandment of the Gospel and inherited the crown of life, and is a martyr for the sake of the sufferings of our Lord Jesus Christ, and the fellowship of His precious blood. Wherefore, ye faithful, with your labour and with your substance do service to the saints, and let such as have no money fast for their sakes, and let such as have give a portion of their substance to the saints. And if there be anyone who giveth all his substance as a ransom for them to save them, he is blessed and a friend of Christ. If there be anyone who giveth his substance to the poor, he is elect and holy; much more then he who freely giveth his substance for the martyrs’ sake. He is one that hath fulfilled the will of God, and hath imitated the saints who confessed our Lord before Gentiles and kings and the people of Israel. For it is said, “ Whosoever shall confess me in the presence of men, him will I also confess in the presence of my Father who is in heaven.” Christ, then, shall bear witness before the Father to those who do thus. And as for you, it is not right that ye should be negligent and ashamed to go to the prison and visit the prisoners. Help them rather, and comfort them, and if ye do this, ye shall be reckoned with the martyrs. For as for them their witness is written, because they have suffered and been afflicted: and ye also have been reckoned with them, because ye have done them service with a ready heart and a good ministry without sloth. And of these our Lord saith, “Come unto me, ye blessed of my Father, inherit the Kingdom prepared for you before the world (was): for IT was hungry, and ye gave me meat: I was thirsty, and ye gave me to drink: I was a stranger, and ye received me: I was naked, and ye clothed me: I was sick, and ye visited me; I was in prison, and ye spake unto me. And then shall the righteous answer and say, Lord, when saw we thee hungry, and gave thee meat or thirsty, and gave thee to drink and when saw we thee a stranger, and received thee or naked, and clothed thee or sick, (and) visited thee or in prison, and spake unto thee? And the King shall answer and say unto them, Verily I say unto you, whatsoever ye did unto one of these little ones, ye did unto me. And then he shall say to those on his left hand, Depart, ye cursed, into the eternal fire prepared for Satan and for his angels: for I was hungry, and ye gave me no meat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye received me not: I was naked, and ye clothed me not: I was sick, and ye visited me not: I was in prison, and ye spake not unto me. Then shall those on the left hand answer, saying, Lord, when saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? And then shall the King answer them, saying, Verily I say unto you, whatsoever ye did not to one of these little ones, ve did not to me. And these shall go away into eternal condemnation, but the righteous into eternal life.” [v., 2.] If there be anyone who saith, I am a Christian; and doeth evil, committeth fornication, and is impure; and they pass on him the sentence of death, from such a man keep far away. Christians ought not to transgress the law or break (it) by evil doing, but rather (ought) to turn aside from the ungodly and unbelieving and have no fellowship with them. But as for those whom the ungodly have imprisoned, or banished, or bound, or delivered up to death for Christ’s name’s sake, take heed to save your brethren and your fellow-members from the hands of the ungodly. And if there be a Christian who hath toiled for their sakes, blessed is he, for he shall be reckoned with the martyrs, because he hath suffered for Christ’s sake. And on us too in like manner came suffering and affliction from Caiaphas, and those with Alexander, and Annas the high-priest, and afterwards we went out from them rejoicing that we were worthy to endure the sufferings of Christ. In like manner do ye also endure patiently and rejoice concerning suffering, that ye may be blessed in that day. [v., 3.] But as for those who are persecuted for the sake of the faith, and go forth from city to city for the sake of the commandment of the Gospel of our Lord, receive them and give them rest and shelter with you as martyrs, rejoicing that ye are companions with them. Understand then that they are blessed of the Lord. For our Lord saith, “Blessed are ye when they revile you, and mock you, and speak all (manner of) evil against you falsely for my sake. Rejoice and be glad, for your reward is great in heaven for so persecuted they the prophets who were before you.” And again He saith, “If they have persecuted me, they will persecute you also.” And again He saith, “If they persecute you in this city, flee ye to the next. And, “In this world ye shall be sad and troubled,” for, “they shall deliver you up to the synagogue and their judges shall scourge you, and they shall bring you before rulers and Kings for my sake for a testimony ’’; and, “He who patiently endureth to the end, shall be saved.’’! He who is persecuted for Christ’s name’s sake, and by patient endurance becometh a martyr is in truth a man of God. [v., 4.] But he who consorteth with the ungodly, and hath denied Christ lest the unbelievers should hate him and loveth himself more than his Lord, in whose hand his breath is, is hated and despised and tormented of God, because he hath preferred the love of man, and hath become a hater of God, and taken part with the accursed, and not with the Saints. Instead of the Kingdom prepared for the blessed he hath chosen for himself the eternal fire of Gehenna prepared for Satan and his angels. And concerning such a one our Lord answered, and said, “ Whosoever denieth me in the presence of men, him will I also deny in the presence of my Father who is in heaven.” And again, He hath commanded, saying, “He that loveth father or mother more than me is not worthy of me: and he that loveth his son or his daughter more than me is not worthy of me: and he that taketh not up his cross, and followeth not after me, is not worthy of me. He that findeth his life, let him lose it, and he that loseth his life for my sake shall find it. What doth it profit a man if he have gained the whole world and lost his life and what would he not give as a ransom for his life?” And again He saith, “ Fear not them that kill your bodies, but are not able to kill your souls; but fear him who is able to destroy soul and body in Gehenna.”! [v., 5-] For it is right that he who hath learned a craft should teach others, and if he teach not others he is not perfect as his master. Jesus Christ is our Saviour and our Master. How then shall we not love doctrine and admonition? For our Lord hated haughtiness, and pride, and luxury, and riches, and covetousness, and revenge; and moreover He lightly esteemed ” sister and mother for love of His Father and love of man. And again, He patiently endured suffering, and stripes, and reproach, and reviling, and mockery, and yet more He was wounded on the Cross to save all those who believe in Him. And if He patiently endured all this, and disdained not to be crucified on the Cross and patiently endured the sufferings of death, how then shall not we endure the sufferings of our Saviour? But if he suffered willingly for our sakes, yet we do not (suffer) for His sake, but rather hope for His mercy. But there is nothing which He desireth to receive from us, but only a belief in the right faith. v., 6.) Wherefore let us lightly esteem our parents, and our kinsfolk, and our friends, and our wives, and our children, and all the good things of this world. And if we love these, we shall not keep this commandment. However let us take heed that we enter not into temptation; and when we are called to (bear) witness, let us hold fast our faith in the precious name of our Saviour. Let us rejoice and patiently. endure, when we are persecuted, that we may inherit life eternal. Let us, then, not love honour and praise as the people of the Jews who rejected the miracles of Christ, and believed not on Him, because they feared the chief priests; but preferred praise from men, and not Nile from God. But we have believed in the right faith, that we may instruct the new (converts) who have received baptism, and may confirm the hearts of the catechumens. But if we keep the faith in our hearts, and speak not out boldly unto men through fear of condemnation and affliction, we shall forfeit life eternal; and (shall become) moreover a stumbling-block to others (and) a snare to many. And if we act thus we shall be requited with a twofold penalty. Let us take heed, then, lest we fall into affliction, and pray lest we enter into temptation. For the spirit is willing but the flesh is weak. Let us be wise, then, lest we fall away from this right faith through fear of the ungodly and unbelievers, for our years are but few. And if there be any one that abandons his hope in Jesus Christ, the Son of God, all his life long he shall be afflicted with suffering that hath no remedy, and with wrath that weakeneth the limbs and breaketh the bones, and hereafter he shall lose life eternal, and be punished in the fire of Gehenna, and in weeping and gnashing of teeth. But he who hath suffered for the Lord, and hath been a martyr, shall rejoice in God, because he hath chosen for himself the crown of the Kingdom, and his departure from this world hath been perfect in the right faith. And if a catechumen suffer and patiently endure affliction and die for Christ’s sake, his sufferings shall be to him instead of baptism, and he shall win-a good hope and life eternal. And others too who have fought a good fight, and died for Christ’s name's sake in the right faith, shall rejoice and be glad, for they have kept the admonition of their master. For He saith, “Be ye worthy as your master (is worthy).”! Our Lord Jesus Christ suffered for our sakes and patiently endured reviling and mockery, and bore the spitting of the unclean, reproach, and reviling and blows; and after this they scourged Him, and pierced Him on the Cross, and gave Him vinegar to drink (mingled) with gall, and when He had accomplished all that was written He said unto God, “ Father, behold into thy hand, I commend my soul.” And he who desireth to be a disciple, let him patiently endure sufferings and affliction, and bear stripes with a brave heart and (with) love. And if he be cast into the fire, there shall be nothing that shall touch him, even as the Three Children were saved from the furnace of fire. And everyone who hath suffered for His sake shall receive a reward, because he hath believed in one God, the Father, and Jesus Christ, the great High-priest, our teacher and the guide of our souls, and the Giver of our life; to Him be glory for ever and ever. Amen. [v., 7.] He then is the Lord God Almighty, our Saviour Jesus Christ, who shall confirm us in His faith, and raise us up with those that have fallen asleep, and who) fulfilled His will perfectly without omission. And if we be drowned in the sea, or (if) beasts and birds devour our flesh, (yet) not one hair of our heads shall perish, for the world and all that is therein are holden in His hand. Wherefore He hath taught us, saying, “By your patience, ye shall possess your souls. For at the last day every creature shall rise again, righteous men and sinners. And concerning the resurrection of the dead, and the reward of the martyrs Gabriel said unto Daniel, ‘Many of those who have fallen asleep shall rise from the dust, some shall rise to life eternal, and some shall rise in shame and contempt; but the righteous shall shine as the sun and as the bright stars.” Behold the holy Gabriel foretold and said, And the saints shall shine as the bright stars. And again he bare witness concerning them that they knew the truth and understood His holy name. For he did not say this concerning the resurrection from the dead of the martyrs alone, but concerning the resurrection of all men, whether righteous or sinners, that they may be recompensed each one according to his deeds. For the Jews say, There is no resurrection of the dead. Behold our bones are dust and our flesh dried up.’’? And to those who think this our Lord answereth, saying, Behold I will open your graves, and bring you forth therefrom, and I will put my spirit upon you, and ye shall live. Now ye shall know that I am the Lord, (even I) who speak ” and perform.” And moreover Isaiah saith, ‘‘The dead shall arise, and those that are in the graves shall live, and those that (rest) in the earth shall rejoice, for the dew that is from thee is their‘life.” He hath told us much concerning the resurrection from the dead, and (their) abode in life eternal, which is full of grace and truth, which He hath prepared for those that love Him; and (concerning) the judgment of the ungodly, their fall, shame and misery; the fire that never shall be quenched, ant the worm that sleepeth not shall come upon them. But God desireth not the death of a sinner, but rather that he should be converted and live. Behold He hath told us that Enoch and Elijah did not taste of death, and hath revealed unto us that the dead shall rise in His time. Elijah raised the widow’s son, and Elisha raised (the son of) the Shunammite. Behold we understand that the death of the righteous is not a judgment of those saints who receive it with joy. In like manner Jesus Christ the Lord of the Apostles and the Life of the faithful shall raise the dead. And so let us also toil in this world, and after a brief while we shall enter into rest, and the race of Adam shall be renewed, and shall rise with him to life eternal. It is said, “All the dead shall hear his voice, and those that hear shall live. Wherefore we believe in the resurrection of the dead and the second coming of Christ. And moreover He who raised Lazarus from the grave on the fourth day raised from the dead both the daughter of Jairus and the widow’s son. And He Himself too rose from the dead on the third day by the will of His Father, and became.the Word of life. And He also it is who brought forth Jonah alive and unhurt from the whale’s belly on the third day, and saved the Three Children from the furnace of fire in the land of Babylon, and Daniel from the mouth of the lions. He, then, who hath authority and might will raise the dead at the last day. But if the ungodly who believe not the Holy Scriptures mock at us, behold the Sibyl their own prophetess maketh glad their hearts, and saith thus unto them, “When the flesh hath decayed, and is become dust, the fire shall consume it by the commandment of God, who waxeth not old and decayeth not; (and) God shall raise up again the bones which were burned in the fire and became ashes. Then shall God pronounce the sentence of judgment upon all the world. Such as have done evil shall descend to the depths of the earth, and those that have kept his commandment shall have eternal life, and God will give unto them the spirit of life; and those that are saved shall look one upon another.” And if they believe not in the resurrection, let them not refuse belief in () another creature. Behold that bird whose name is the phoenix will cause the ungodly to understand, who themselves say that it is alone of its kind. Of this bird they say that it lives for five hundred years, and then goes down to Egypt and brings with it cinnamon, and cassia, and aloe-wood.” And it alights on the image of the idol whose name is Ion, and looks towards the east, and worships the Sun, and then is consumed and turned to ashes. Then there comes forth from the ashes a small worm and it becomes a young phoenix, and, when it is grown, it returns to the land of Arabia.“ If then they know of the resurrection “ of this bird, how can they question with us of that which we say and believe? Cannot He who created man out of nothing raise the dead by His great power? Wherefore it is right that we should patiently endure the various sufferings and afflictions that come upon us. But if we believe not in the resurrection of the dead, our suffering and our affliction is in vain. We believe in what Moses saith, “In the beginning God made the heaven and the earth.” There was not one thing that He needed, (and) knowing that all things are created by His Word, it was His pleasure that there should be heaven and earth, and light and darkness, and night, (and) day, and the stars, and birds, and whales, and beasts, and creeping things, and trees, and herbs. Thus He raised them up by His will, and needed no other helper. He it is who is able by His power to renew the world again and to raise the dead. Man, however, was not created first, but He created him from the four elements, and gave him a soul. And in like manner He will give back to this (soul) the body of flesh that is dissolved. For the resurrection is for those that have fallen asleep and not for those that have not been created. For He created (it) from what was fleshless, and put within it many marvels. And again He will raise up and save those that have fallen asleep, as He created flesh out of seed in the womb. As Jeremiah the prophet saith, “Before I created thee in the womb, I knew thee.” And again it is said, “I am the Lord who created the heavens, and laid the foundations of the earth, and I create the soul in man.” Even as the Scripture saith concerning this, God the Father said to his only-begotten Son Jesus Christ, “Let us make man in our image and in our likeness. And then God created them male and female.”! And furthermore the holy victor Job saith thus—he of whom the Scripture saith that ‘‘he will rise with those whom the Lord raises.” ‘Thou hast milked me like milk, and curdled me like cheese; thou hast clothed me with flesh and skin, and hast bound my bones with sinews; and thou hast shown me compassion and mercy, and thy visitation hath preserved my spirit. I know this that is with thee, that thou canst do all things and that there is nothing that is impossible with thee.” And again, David, the lover of God, saith, ‘Thy hands have made me and fashioned me; give me understanding, and I will learn thy commandment.” And elsewhere he saith, ‘‘Thou hast created me and laid thy hand upon me. Marvellous is thy work, and (that) my soul knoweth right well. And my bones were not hidden from thee, which thou didst make in secret, nor my substance, (which was) beneath the earth. And that which I have done, thine eyes have seen, and all is written in thy book. Isaiah also saith, “We are the clay and thou hast created us." If, then, men are God’s creation, made by Christ, they shall be raised with Christ, and those that have done His will shall receive honour and the crown of life. Thus the ungodly and unbelieving, who have not received baptism and believe not in the resurrection, shall be condemned to eternal punishment, but those that have done good shall shine like the stars of light. For David saith, ‘The Lord is faithful in all his words and righteous in all his works.” He who created for Himself a body of a virgin (and) who is the Creator of the whole world is the only one who hath risen from the dead, and moreover He will make all the dead to rise. He who maketh the grain of wheat to shoot from the earth, and multiplieth its fruit; “and (who) is able to make shoot forth again the tree that is hewn down, and to multiply its branches; and (who) made Aaron’s dry rod to blossom, is able also in like manner to raise us up with Him in the glory wherewith He ascended. He who made straight the feet of the lame, and cured the palsied, and healed the man whose hand was withered; He who spat on the ground and made clay and anointed the eyes of the man who was born blind; He who healed the wasted limbs, shall He not be able to raise us up also? He who satisfied the souls of five thousand men with five barley loaves and two fishes —and they took up of what was left twelve baskets full —and (who) made water wine; who sent Peter, and he took a penny from the fish’s mouth. He it is who will raise the dead. Behold we are His witnesses concerning everything which the prophets proclaimed concerning Him. We, His companions, ate and drank with Him, and saw His miracles and His life. And again, we saw His sufferings, and His agony, and His death, and His resurrection. And we heard His words, and were His friends, and abode with Him forty days. And after He rose from the dead He charged us to publish the preaching of the holy Gospel in all the world, and commanded us to baptize into the name of the Father, and of the Son, and of the Holy Spirit, who is the Paraclete, the Spirit of truth, And when He had given this charge, He, in the flesh that He took of us, ascended into heaven to the Father who had sent Him. If ye thus believe, blessed are ye, but if ye believe not, ye are far from Him because ye have not kept His commandment.

OF TOIL AND THANKSGIVING. [vii., 1.] Moses the prophet said plainly unto the people, even unto the people of Israel, ‘And behold shew you plainly the way of death, and (the way of) life; choose life for yourselves, that ye may live.” And Elijah the prophet said unto the people, “How long halteth your heart concerning the Lord—the Lord is One; seek Him.” Our Lord Jesus Christ said, “A servant cannot serve two masters; otherwise he will obey one, and disobey the other. Ye cannot then serve God and wealth. We have followed our Lord Jesus Christ, who hath mercy on the whole world. (vii., 2.] We say then that there are two ways, one of death, and one of life: separate and having no connection one with the other; one which leadeth unto death, and one (which leadeth) unto life. The first is the way of life concerning which the Law hath spoken, and said, “Love the Lord thy God with all thy heart, and with all thy strength and with (all) thy soul, besides whom there is no other god,” and, “love thy neighbour as thyself,” and “what thou desirest not for thyself, that do not to thy neighbour,” “‘ Bless them that curse you, and pray for them that oppress you,” and “ Love your enemies,” “What then is your reward, if ye do good to them that do good to you?” Take heed then and hate no man. And again it is said, “Thou shalt not hate any man, neither an Egyptian, nor an Edomite "; for they are all creatures of God. Keep far from evil men and from the desires of this world. “And to him that striketh thee on the right cheek, turn the other.”! For David saith, “If I have rendered a return to them that rendered evil to me, let thine enemies cause me to fall naked.” And again it is said, “If any man compel thee to go one mile, go (with him) twain”; and, “If any man take thy coat, leave to him thy cloak (also); and, “Prevent not him that taketh thy goods”; and, “Give to him that asketh of thee, and shut not thy door against him that desireth to borrow of thee.” For God is merciful (and) a lover of men, and giveth all things to him that asketh of Him. And the Father “maketh the sun to rise on the evil and the good, and sendeth rain on the righteous and the sinful.” Ye ought to give to all men of the labour of your hands; and honour ye the saints. For it is said, ‘Thou shalt do no murder.” (Everyman) is thine image and thy likeness; and there is nothing worse than murder. And, “Thou shalt not commit adultery,” nor separate (what is) thy flesh, nor make two parts (thereof); for it is said, “They twain shall be one flesh,” and one spirit; and in form (only) are they separate; and “Thou shalt not steal,” for when Achan the Israelite stole, they stoned him with stones, and he perished; and in like manner. Gehazi stole and lied and was clad with the leprosy of Naaman the Syrian; and Judas Iscariot also stole the purse of alms (from) which alms were given to the poor, and betrayed the Lord of Glory into the hands of the Jews, and then repented, and hanged himself, and his bowels gushed out, and he died; ‘Ananias and Sapphira his wife kept back part of the price of their possessions, and lied to the Holy Spirit, and died by (the sentence of) our beloved brother Peter the Apostle. [vii., 3-] Thou shalt not practise magic, nor use divination, nor consult wizards, for it is said, ‘Ye shall not trust in wizards.” And, Thou shalt not kill a child by abortion, for it is the image and spirit of God. And, “Thou shalt not covet the possessions of thy brother, nor his wife, nor his servant, nor his maid, nor his ass, nor his ox.” Moreover, thou shalt never swear falsely, but if thou swearest, swear truly. And again it is said, “Thou shalt not bear false witness,” for “he that speaketh lies against the poor provoketh his creator to anger.” [vii., 4.] And the way of evildoers leadeth unto death. Thou shalt not be of a double heart, or of a double tongue, for “the snare of a man is the word of his mouth,” ” and, “a talkative man shall not prosper upon earth.” And let not your words be idle, for everyone that speaketh thoughtlessly shall be condemned. And, Thou shalt not be rapacious, for it is said, “Woe unto them that wrong their neighbours.” [vii., 5.] And ye shall not accept persons, nor be deceitful in heart, nor proud, for ‘God humbleth the proud.” And, Thou shalt not hate any man, nor curse thy brother, nor do evil unto him. And abstain from all evil, and be not passionate, nor envious, lest that befall thee that befell Cain, and Saul, and Joab. For Cain slew Abel his brother, and God chose Abel and accepted his sacrifice; and Saul persecuted David, when he overcame Goliath the Philistine, (and) was envious of him because of the songs which the women sang; and Joab, also slew Abner the Israelite, and Amasa of Judah. [vii., 6.) And, Thou shalt not be an augur, for it leadeth to idolatry, and concerning this Samuel saith, “This thing is sin,” and it shall not be thus in Israel, for all these things are rejected in the law. [vii., 7.] And, Thou shalt not be a murmurer, for ye have heard what befell those who murmured against Moses. Be meek like Moses and David, for the meek shall inherit the earth. [vii., 8.] Be ye therefore merciful, for they shall obtain mercy. Accept every toil that cometh upon thee, like Job and Lazarus, that thou mayest receive a reward from God. [vii., 9.] And honour him that teacheth thee the word of God, and be mindful of him day and night, for where instruction is, there God is. (vii., 10.] And reconcile those who are at variance, and judge uprightly, for the judgment is the Lord’s. [vii., 11.) And when thou prayest, be not of a double heart. Peter said, He said to me while I] was on the sea, Wherefore dost thou doubt, and makest for thyself a double heart? vii., 12.) And if thou givest alms to the poor, Doubt not; know thou then who it is that will render the reward; is it not the Lord? Give, then, to everyone that asketh of thee that which he needeth. [vii., 14.] And forget not any of the commandments of the Lord; and confess thy trespass before Him, and sin no more, that thou mayest find (that which is) good before the Lord thy God, for He desireth not the death of a sinner, but that he should turn to repentance. [vii., 15.] And honour thy father and thy mother; forsake not thy brethren and thy kinsmen. [vii., 16.] And fear the King, and know that his position is from the Lord; and honour rulers, for they are ministers of God. [vii., 17.] And offer not a sacrifice whilst thou doest evil, before thou repentest of the evil of thy doings. This is the way of death and (the way) of life; and may God make you worthy to follow the way of our Lord Jesus Christ.

Let him offer on Saturday three loaves for a complete symbol of the Trinity; but on the first day of the week let him offer four loaves for a complete symbol of the Gospel. Because that the ancient people erred, when he offereth let the veil in front of the door be closed, and within it let him offer with the presbyters and deacons and the canonical widows, and subdeacons and deaconesses and readers [and] those who have gifts. But let the bishop stand first in the middle, and the presbyters immediately behind him on either side, and the widows immediately behind the presbyters on the left side, and the deacons also behind the presbyters on the right hand side; the readers behind them, and the subdeacons behind the readers, and the deaconesses behind the subdeacons. Let the bishop then place his hand on those loaves which have been set on the altar, and let the presbyters place their hands together with him, and let the rest stand only. Let not the loaf of catechumens be received; not even if he have a believing son or wife and wish to offer on their behalf; let it not be offered unless he is baptized Before the bishop or presbyter offereth, let the people give the Peace to one another. Then, a great silence being made, let the deacon say thus: [Lift up] your hearts to heaven. If any man have wrath against his companion, let him be reconciled. If any man have a conscience without faith, let him confess [it]. If any man have a thought foreign to the commandments, let him depart. If any man have fallen into sin, let him not hide himself: he may not hide himself. If any man have a disordered reason, let him not draw near. If any man be defiled, if any man be not firm, let him give place. If any man be a stranger to the commandments of Jesus, let him depart. If any man despise the prophets, let him separate himself: from the wrath of the Only-begotten let him deliver himself. Let us not despise the cross. Let us flee from threatening. We have our Lord as onlooker, the Father of Lights with the Son, [and] the angels who visit [us]. See to yourselves that ye be not in anger against your neighbours. See that no man be in wrath: God seeth. [Lift] up your hearts to offer for the salvation of life and of holiness. In the wisdom of God let us receive the grace which hath been bestowed upon us. Then let the bishop say, giving and rendering thanks with an awed voice: Our Lord [be] with you. And let the people say: And with thy spirit. Let the bishop say: [Lift] up your hearts. Let the people say: They are [lifted up] unto the Lord. Let the bishop say: Let us give thanks to the Lord. And let all the people say: It is meet and right. And let the bishop cry: Holy things in holy [persons]. And let the people call out: In heaven and on earth without ceasing. Let the bishop immediately say: We render thanks to Thee, O God, the Holy One, Confirmer of our souls, and Giver of our life, the Treasure of incorruptibility, and Father of the Only-begotten, our Saviour, whom in the latter times Thou didst send to us as a Saviour and Proclaimer of Thy purpose For it is Thy purpose that we should be saved in Thee. Our heart giveth thanks unto Thee, O Lord, [our] mind, [our] soul, with all [its] thinking, that Thy grace may come upon us, O Lord, so that we may continually praise Thee, and Thy Only-begotten Son, and Thy Holy Ghost, now and alway, and for ever and ever. Amen. O Thou Power of the Father, the Grace of the nations, Knowledge, true Wisdom, the Exaltation of the meek, the Medicine of souls, the Confidence of us who believe, for Thou art the Strength of the righteous, the Hope of the persecuted, the Haven of those who are buffeted, the Uluminator of the perfect, the Son of the living God make to arise on us, out of Thy gift which cannot be searched into, courage, might, reliance, wisdom, strength, unlapsing faith, unshaken hope, the knowledge of Thy Spirit, meekness [and] uprightness, so that alway, O Lord, we Thy servants, and all the people, may praise Thee purely, may bless Thee, may give thanks unto Thee, Lord, at all times, and may beseech Thee. And also let the bishop say: Thou, Lord, the Founder of the heights, and King of the treasuries of light, Visitor of the heavenly Sion, King of the orders of archangels, of Dominions, Praises, Thrones, Raiments, Lights, Joys, Delights, the Father of kings, who holdest all in Thy hand, and suppliest [all] by Thy reason, through Thine Only-begotten Son who was crucified for our sins: Thou, Lord, didst send Thy Word, who is of Thy counsel and covenants by whom Thou madest all things, being well pleased with Him, into a virgin womb; who, when He was conceived, [and] made flesh, was shown to be Thy Son, being born of the Holy Ghost and the Virgin; who, fulfilling Thy; will, and preparing a holy people, stretched forth His hands to suffering, that He might loose from sufferings and corruption and death those who have hoped in thee; who when He was betrayed to voluntary suffering that He might raise up those who had slipped, and find those who were lost, and give life to the dead, and loose [the pains of] death, and rend the bonds of the Devil, and fulfil the counsel of the Father, and tread down Sheol, and open the way of life, and guide the righteous to light, and fix the boundary, and lighten the darkness, and nurture the babes, and reveal the resurrection; taking bread, gave it to His disciples, saying, Take, eat, this is My Body which is broken for you for the forgiveness of sins. When ye shall do this, ye make My resurrection. Also the cup of wine which He mixed He gave for a type of the Blood which he shed for us. And also let him say: Remembering therefore Thy death and resurrection, we offer to Thee bread and the cup, giving thanks to Thee who alone art God for ever, and our Saviour, since Thou hast promised to us to stand before Thee and to serve Thee in priesthood., Therefore we render thanks to Thee, we Thy servants, O Lord. And let the people say likewise. And also let [the bishop] say: We offer to Thee this thanksgiving, Eternal Trinity, O Lord Jesus Christ, O Lord the Father before whom all creation and every nature trembleth fleeing into itself, O Lord the Holy Ghost; we have brought this drink and this food of Thy Holiness [to Thee]; Cause that it may be to us not for condemnation, not for reproach, not for destruction, but for the medicine and support of our spirit. Yea, O God, grant us that by Thy Name every thought of things displeasing to Thee may flee away. Grant, O God, that every proud conception may be driven away from us by Thy Name which is written within the veils of Thy sanctuaries, those high ones—a Name which, when Sheol heareth [it], it is amazed, the depth is rent, the spirits are driven away, the dragon is bruised, unbelief is cast out, disobedience is subdued, anger is appeased, envy worketh not, pride is reproved, avarice rooted out, boasting taken away, arrogance humbled, [and] every root of bitterness destroyed. Grant therefore, O Lord, to our innermost eyes to see Thee, praising Thee and glorifying Thee, commemorating Thee [and] serving Thee, having a portion in Thee alone, O Son and Word of God, who subduest all things. Sustain unto the end those who have gifts of revelations Confirm those who have a gift of healing! Make those courageous who have the power of tongues. Keep those who have the word of doctrine upright. Care for those who do Thy will alway. Visit the widows. Help the orphans. Remember those who have fallen asleep in the faith. And grant us an inheritance with Thy saints, and bestow [upon us] the power to please Thee as they also pleased Thee. Feed the people in uprightness: sanctify us all, O God; but grant that all those who partake and receive of Thy Holy Things may be made one with Thee, so that they may be filled with the Holy Ghost, for the confirmation of the faith in truth, that they may lift up always a doxology to Thee, and to Thy beloved Son Jesus Christ, by whom praise and might [be] unto Thee, with Thy Holy Spirit for ever and ever. Let the people say: Amen. The deacon: Karnestly let us beseech our Lord and our God that He may bestow upon us concord of spirit. The bishop: Give us concord in the Holy Spirit, and heal our souls by this offering, that we may live in Thee in all the ages of ages. The people: Amen. Let the people also pray in the same [words]. After these things the seal of thanksgiving thus: Let the Name of the Lord be blessed for ever. The people: Amen. The priest: Blessed is He that hath come in the Name of the Lord. Blessed [is] the Name of His praise. And let all the people say: So be it, so be it. Let the bishop say: Send the grace of the Spirit upon us. If the bishop be polluted, let him not offer, but let a presbyter offer. Also let him not receive of the mystery, not as though he were defiled, but because of the honour of the altar. But after he hath fasted and bathed in pure water, let him approach and minister. Similarly also a presbyter. And wf also a widow be menstruous, let her not approach. Similarly if a woman or a layman or any of the company [of the clergy be polluted), let him not approach, for the honour [of the altar] except after fasting and bathing. Let the priests first receive, thus: the bishops, presbyters, deacons, widows, readers, subdeacons. After these those that have gifts, those newly baptized, babes. The people thus: old men, virgins and the rest. The women [thus]: deaconesses, and after that the rest. Let each one when he receiveth the thanksgiving say before he partaketh: Amen. After that let him pray thus; after that he receiveth the Eucharist let him say: Holy, Holy, Holy, Trinity ineffable, grant me to receive unto life this Body, [and] not unto condemnation. And grant me to bring forth the fruits that are pleasing to Thee, so that when I shall be shown to be pleasing to Thee I may live in Thee, doing Thy commandments; and [that] with boldness I may call Thee Father, when I call for Thy kingdom and Thy will [to come] to me. -May Thy Name be hallowed in me, O Lord; for Thou art mighty and [to be] praised, and to Thee be praise for ever and ever. Amen. After the prayer let him receive. When he taketh of the Cup, let him say twice Amen, for a complete symbol of the Body and Blood. After all receive, let them pray, giving and rendering thanks Sor the reception, the deacon saying: Let us give thanks unto the Lord, receiving His Holy Things, so that the reception [of them] may be for the life and salvation of our souls. Let us beg and beseech [His grace], raising a doxology to the Lord our God. After that let the bishop [say]: O Lord, Giver of light eternal, the Helmsman of souls, the Guide of saints; Give us understanding eyes which always look to Thee, and ears which hear Thee only, so that our soul may be filled with grace. Create in us a clean heart, O God; so that we may alway comprehend Thy greatness. O God, Wonderful, who lovest man, make our souls better, and, by this Eucharist which we, Thy servants, who fail in much, have [now] received, form our thoughts so that they shall not swerve: for Thy kingdom is blessed, O Lord God, [who art] glorified and praised in Father and in Son and in Holy Ghost, both before the worlds, and now, and alway, and for the ages and for ever and ever without end. The people: Amen.

After he is [ordained] let him be constant at the altar, making prayers laboriously without ceasing. But sometimes alone in some house let him take a rest from the things which belong to the house of the Lord; but not ceasing, or diminishing [one] hour, from prayers. Let him fast three days each [week] all the year, [on the] one [hand] that he may be perfected in intelligence; and moreover [let him fast] according to his strength, not wandering about and going hither and thither with every spirit, but doing everything with energy. If it be revealed to a presbyter or bishop to speak, let him speak; but if not, let him not neglect and despise his work, Tf it be revealed to a presbyter to visit his parishes and speak the word, let him go; but if not, let him entreat God with supplication; and if it be revealed to him to speak to them, let him speak to them, always taking the burden and load of Him who was crucified for him, and praying for all the people. Let not a presbyter or bishop be anxious about food or raiment. God taketh thought and careth for His own in the [things] which He knoweth. But if, when he receiveth from any one food or clothing, it be said to him that he should receive also from another, let it suffice him to receive from [the first] alone, and that [only] in so far as is fitting, and as he needeth, and not to excess. In respect of firmness of faith, let a presbyter always be unchangeable; for it is such as these that God desireth; and let him prove the heart of each one; lest evil) kept and buried within, make him a stranger to the grace of God. Let him not allow tares to grow in the good wheat, but let him take them away from it, and cut off, those who bring [them] into it. Let not darkness cover his light. Let him teach all the faithful at all times that they accomplish their course, as it were, in the day; because the children of light walk not in darkness. Let the teaching of the presbyter be fitting, and quiet and moderate, coupled with fear and trembling; and that of the bishop also in like manner. And in teaching let them not speak vain things; but let him say such things as the hearers when they hear may keep [in memory]. Let the presbyter be mindful of all the things that he teacheth. For in the day of the Lord the Word, it will be demanded [of him] that he should testify to the people the things which he spake, so that those who did not hear may be reproved. For he must stand before the glory of God speaking those things which he hath taught. Thus, then, let him teach, that he perish not. Let him pray for those who hear, that the Lord may give them understanding of the Spirit, of knowledge, of truth; and let him not vainly cast pearls before swine; but let him search out [those] who are worthy, those who have heard and have performed; lest if the Word have not brought forth fruit in them, but have perished, he himself should prove the cause of its perishing. Let him not give the holy things to dogs. Let him discern the signs of those who hear the word and bring forth good fruits. But in all things let him, without anxiety, keep [the matter] for the bishop. Let him not neglect nor despise those who do good works through teaching! But let him watch for signs in them; [and] of those [signs appearing] in them let him judge spiritually by [their] sighs, weeping, earnest conversations, silence, sadness, patience, humble bowing of the head. But that which best traineth and causeth suffering is weeping and groaning. But the work [these do] is watching, continence, fasting, quietness, unceasing prayer, meditation, faith, meekness, philanthropy, labour, weariness, love, subjection, goodness, gravity, and every [work of] light. [On the other hand], the signs of those who do not bring forth the fruits of life are [these]:—-sloth, love of pleasure, eyes wandering in all directions, disobedience, complaining, restlessness, a laziness that will not move, wandering about. But the work [these do] is gluttony, debauchery, anger, unbelief, idle and unseasonable laughter, confusion, neglect, error, disturbance, wantonness, love of gains, love of money, envy, contention, drunkenness, high-mindedness, vain talking, love of praise, and every [work of] darkness. Let him recognise products such as these, and let him speak to those who are worthy. But let him not waste time upon those who do not receive [his teaching]. For those who sow on earth without fruits shall reap miseries. Let the presbyter, as is right and fitting, go about to the houses of those who are sick with the deacon, and visit them; let him consider and say to them those things that are fitting and proper, especially to the faithful. Let him exhort that the sick who are poor be helped by the Church, so that they also who do [deeds] of kindness may enter into the joy of their Lord Let him confirm those who have newly become catechumens with prophetical and evangelical utterances, with the word of teaching. Let him not neglect his prayers, for he is the figure of the archangels: but let him know that God did not spare the angels who sinned. Let him fast; and if it is proper, let him receive of the cup. Let wine suffice him, as much as, in his judgment, profiteth and helpeth him, lest that drink which was for [his] healing he receive to [his] loss) In sickness, let him eat herbs and fish, and also that he may have care for his work. In everything let the priest be an example to the faithful of the work of holiness. Let the presbyter praise and give thanks in the same way as the bishop.

In the forty days of Pascha, let the people abide in the temple, keeping vigil and praying, hearing the Scriptures and hymns of praise and the books of doctrine. But on the last Saturday let them rise early in he night, and when the catechumens are being exorcised till the Saturday midnight. Let those who are about to be baptized not bring anything else with them except one loaf for the Eucharist. But let them be baptized thus. When they come to the water, let the water be pure and flowing. First the babes, then the men, then the women. But if any one desire to approach as it were to virginity, let him first be baptized by the hand of the bishop. Let the women, when they are baptized, loose their hair. Let all the boys who can answer in baptism make the responses and answer after the priest. But if they cannot, let their parents make the responses for them, or some one of their households. But when they who are being baptized go down [to the water], after they make the responses and say [the answers], let the bishop see if there be any of them—either a man having a ring of gold, or a woman having on her gold; for no one should have with him any strange thing in the water, but let him deliver it to those who are near him. But when they are about to receive the oil for anointing, let the bishop pray over it and give thanks, and let him exorcise another [oil] with an exorcism, the same as in the case of catechumens. And let the deacon bear that which is exorcised, and let the presbyter stand by him. Let him then who standeth by that [oil] on which a giving of thanks over the oil [is said] be on the right hand; but him who standeth by that which is exorcised, on the left. And when he taketh hold of each one, let him ask—he that is being baptized turning to the West—and let him say: Say, I renounce thee, Satan, and all thy service, and thy shows and thy pleasures and all thy works. And when he hath said these things and confessed, let him be anointed with that oil which was exorcised, he who anointeth him saying thus: I anoint [thee] with this oil of exorcism for a deliverance from every evil and unclean spirit, and for a deliverance from every evil. And also, turning him to the Hast, let him say: [Say,] I submit to Thee, Father and Son and Holy Ghost, before whom all nature trembleth and is moved. Grant me to do all Thy will without blame. Then after these things let him give him over to the presbyter who baptizeth. And let them stand in the water naked. But let the deacon descend with him similarly. But when he who is being baptized goeth down into the water, let him that baptizeth him say, putting his hand on him, thus: Dost thou believe in God the Father Almighty? Let him that is being baptized say: T believe. Let him immediately baptize him once. Let the priest also say: Dost thou believe also in Christ Jesus the Son of God, who came from the Father, who is of old with the Father, who was born of Mary the Virgin by the Holy Ghost, who was crucified in the days of Pontius Pilate, and died and rose the third day, [who] came to life from the dead, and ascended into heaven and sat down on the right hand of the Father, and cometh to judge the quick and the dead? But when he saith: I believe, let him baptize him the second time. And also let him say: Dost thou believe also in the Holy Ghost, in the holy Church? And let him who is being baptized say: I believe; and thus let him baptize him the third time. Then when he cometh up let him be anointed by the presbyter with oil over which the giving of thanks has been said, [the presbyter] saying over him: I anoint thee with oil in the Name of Jesus Christ. But let women be anointed by widows who sit in front, the presbyter saying over them [the words]. And let those widows in baptism also beneath a veil receive them by a veil, the bishop saying those Confessions, and so those whom they: cause them to renounce.

And in the winter God taketh heed unto us from [one] year to the beginning of the course of the next.

He giveth and He taketh away, He planteth and He uprooteth.

And when God taketh away the Tabernacle of His Covenant He will destroy the heavens, and the earth, and all His work; and this day hath God despised us and taken from us the Tabernacle of His Law."

And Moses cursed in the Law and said, "Cursed be every one who taketh bribes to slay innocent blood; and all the people said, Amen.

Now, if this be the case, it seems to me that this very decay and falling away of the understanding is not the same in all, but that this conversion into a soul is carried to a greater or less degree in different instances, and that certain understandings retain something even of their former vigour, and others again either nothing or a very small amount. Whence some are found from the very commencement of their lives to be of more active intellect, others again of a slower habit of mind, and some are born wholly obtuse, and altogether incapable of instruction. Our statement, however, that the understanding is converted into a soul, or whatever else seems to have such a meaning, the reader must carefully consider and settle for himself, as these views are not to be regarded as advanced by us in a dogmatic manner, but simply as opinions, treated in the style of investigation and discussion. Let the reader take this also into consideration, that it is observed with regard to the soul of the Saviour, that of those things which are written in the Gospel, some are ascribed to it under the name of soul, and others under that of spirit. For when it wishes to indicate any suffering or perturbation affecting Him, it indicates it under the name of soul; as when it says, “Now is my soul troubled;” and, “My soul is sorrowful, even unto death;” and, “No man taketh my soul from me, but I lay it down of myself.” Into the hands of His Father He commends not His soul, but His spirit; and when He says that the flesh is weak, He does not say that the soul is willing, but the spirit: whence it appears that the soul is something intermediate between the weak flesh and the willing spirit.

Let no one, however, suppose that by this we affirm that some portion of the divinity of the Son of God was in Christ, and that the remaining portion was elsewhere or everywhere, which may be the opinion of those who are ignorant of the nature of an incorporeal and invisible essence. For it is impossible to speak of the parts of an incorporeal being, or to make any division of them; but He is in all things, and through all things, and above all things, in the manner in which we have spoken above, i.e. in the manner in which He is understood to be either “wisdom,” or the “word,” or the “life,” or the “truth,” by which method of understanding all confinement of a local kind is undoubtedly excluded. The Son of God, then, desiring for the salvation of the human race to appear unto men, and to sojourn among them, assumed not only a human body, as some suppose, but also a soul resembling our souls indeed in nature, but in will and power resembling Himself, and such as might unfailingly accomplish all the desires and arrangements of the “word” and “wisdom.” Now, that He had a soul, is most clearly shown by the Saviour in the Gospels, when He said, “No man taketh my life from me, but I lay it down of myself. I have power to lay down my life, and I have power to take it again.” And again, “My soul is sorrowful even unto death.” And again, “Now is my soul troubled.” For the “Word” of God is not to be understood to be a “sorrowful and troubled” soul, because with the authority of divinity He says, “I have power to lay down my life.” Nor yet do we assert that the Son of God was in that soul as He was in the soul of Paul or Peter and the other saints, in whom Christ is believed to speak as He does in Paul. But regarding all these we are to hold, as Scripture declares, “No one is clean from filthiness, not even if his life lasted but a single day.” But this soul which was in Jesus, before it knew the evil, selected the good; and because He loved righteousness, and hated iniquity, therefore God “anointed Him with the oil of gladness above His fellows.” He is anointed, then, with the oil of gladness when He is united to the “word” of God in a stainless union, and by this means alone of all souls was incapable of sin, because it was capable of [receiving] well and fully the Son of God; and therefore also it is one with Him, and is named by His titles, and is called Jesus Christ, by whom all things are said to be made. Of which soul, seeing it had received into itself the whole wisdom of God, and the truth, and the life, I think that the apostle also said this: “Our life is hidden with Christ in God; but when Christ, who is our life, shall appear, then shall we also appear with Him in glory.” For what other Christ can be here understood, who is said to be hidden in God, and who is afterwards to appear, except Him who is related to have been anointed with the oil of gladness, i.e. to have been filled with God essentially, in whom He is now said to be hidden? For on this account is Christ proposed as an example to all believers, because as He always, even before He knew evil at all, selected the good, and loved righteousness, and hated iniquity, and therefore God anointed Him with the oil of gladness; so also ought each one, after a lapse or sin, to cleanse himself from his stains, making Him his example, and, taking Him as the guide of his journey, enter upon the steep way of virtue, that so perchance by this means, as far as possible we may, by imitating Him, be made partakers of the divine nature, according to the words of Scripture: “He that saith that he believeth in Christ, ought so to walk, as He also walked.” This “word,” then, and this “wisdom,” by the imitation of which we are said to be either wise or rational [beings], becomes “all things to all men, that it may gain all;” and because it is made weak, it is therefore said of it, “Though He was crucified through weakness, yet He liveth by the power of God.” Finally, to the Corinthians who were weak, Paul declares that he “knew nothing, save Jesus Christ, and Him crucified.”

Exceedingly weak is his assertion, that “the disciples of Jesus wrote such accounts regarding him, by way of extenuating the charges that told against him: as if,” he says, “any one were to say that a certain person was a just man, and yet were to show that he was guilty of injustice; or that he was pious, and yet had committed murder; or that he was immortal, and yet was dead; subjoining to all these statements the remark that he had foretold all these things.” Now his illustrations are at once seen to be inappropriate; for there is no absurdity in Him who had resolved that He would become a living pattern to men, as to the manner in which they were to regulate their lives, showing also how they ought to die for the sake of their religion, apart altogether from the fact that His death on behalf of men was a benefit to the whole world, as we proved in the preceding book. He imagines, moreover, that the whole of the confession of the Saviour’s sufferings confirms his objection instead of weakening it. For he is not acquainted either with the philosophical remarks of Paul, or the statements of the prophets, on this subject. And it escaped him that certain heretics have declared that Jesus underwent His sufferings in appearance, not in reality. For had he known, he would not have said: “For ye do not even allege this, that he seemed to wicked men to suffer this punishment, though not undergoing it in reality; but, on the contrary, ye acknowledge that he openly suffered.” But we do not view His sufferings as having been merely in appearance, in order that His resurrection also may not be a false, but a real event. For he who really died, actually arose, if he did arise; whereas he who appeared only to have died, did not in reality arise. But since the resurrection of Jesus Christ is a subject of mockery to unbelievers, we shall quote the words of Plato, that Herus the son of Armenius rose from the funeral pile twelve days after he had been laid upon it, and gave an account of what he had seen in Hades; and as we are replying to unbelievers, it will not be altogether useless to refer in this place to what Heraclides relates respecting the woman who was deprived of life. And many persons are recorded to have risen from their tombs, not only on the day of their burial, but also on the day following. What wonder is it, then, if in the case of one who performed many marvellous things, both beyond the power of man and with such fulness of evidence, that he who could not deny their performance, endeavoured to calumniate them by comparing them to acts of sorcery, should have manifested also in His death some greater display of divine power, so that His soul, if it pleased, might leave its body, and having performed certain offices out of it, might return again at pleasure? And such a declaration is Jesus said to have made in the Gospel of John, when He said: “No man taketh my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.” And perhaps it was on this account that He hastened His departure from the body, that He might preserve it, and that His legs might not be broken, as were those of the robbers who were crucified with Him. “For the soldiers broke the legs of the first, and of the other who was crucified with Him; but when they came to Jesus, and saw that He was dead, they brake not His legs.” We have accordingly answered the question, “How is it credible that Jesus could have predicted these things?” And with respect to this, “How could the dead man be immortal?” let him who wishes to understand know, that it is not the dead man who is immortal, but He who rose from the dead. So far, indeed, was the dead man from being immortal, that even the Jesus before His decease—the compound being, who was to suffer death—was not immortal. For no one is immortal who is destined to die; but he is immortal when he shall no longer be subject to death. But “Christ, being raised from the dead, dieth no more: death hath no more dominion over Him;” although those may be unwilling to admit this who cannot understand how such things should be said.

But as Celsus next mentions the case of the Clazomenian, subjoining to the story about him this remark, “Do they not report that his soul frequently quitted his body, and flitted about in an incorporeal form? and yet men did not regard him as a god,” we have to answer that probably certain wicked demons contrived that such statements should be committed to writing (for I do not believe that they contrived that such a thing should actually take place), in order that the predictions regarding Jesus, and the discourses uttered by Him, might either be evil spoken of, as inventions like these, or might excite no surprise, as not being more remarkable than other occurrences. But my Jesus said regarding His own soul (which was separated from the body, not by virtue of any human necessity, but by the miraculous power which was given Him also for this purpose): “No one taketh my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.” For as He had power to lay it down, He laid it down when He said, “Father, why hast Thou forsaken me? And when He had cried with a loud voice, He gave up the ghost,” anticipating the public executioners of the crucified, who break the legs of the victims, and who do so in order that their punishment may not be further prolonged. And He “took His life,” when He manifested Himself to His disciples, having in their presence foretold to the unbelieving Jews, “Destroy this temple, and in three days I will raise it up again,” and “He spake this of the temple of His body;” the prophets, moreover, having predicted such a result in many other passages of their writings, and in this, “My flesh also shall rest in hope: for Thou wilt not leave my soul in hell, neither wilt Thou suffer thine holy One to see corruption.”

If I must now explain how the just man “slays his enemies,” and prevails everywhere, it is to be observed that, when he says, “Every morning will I destroy the wicked of the land, that I may cut off all workers of iniquity from the city of Jehovah,” by “the land” he means the flesh whose lusts are at enmity with God; and by “the city of Jehovah” he designates his own soul, in which was the temple of God, containing the true idea and conception of God, which makes it to be admired by all who look upon it. As soon, then, as the rays of the Sun of righteousness shine into his soul, feeling strengthened and invigorated by their influence, he sets himself to destroy all the lusts of the flesh, which are called “the wicked of the land,” and drives out of that city of the Lord which is in his soul all thoughts which work iniquity, and all suggestions which are opposed to the truth. And in this way also the just give up to destruction all their enemies, which are their vices, so that they do not spare even the children, that is, the early beginnings and promptings of evil. In this sense also we understand the language of the 137th Psalm: “O daughter of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast served us: happy shall he be that taketh and dasheth thy little ones against the stones.” For “the little ones” of Babylon (which signifies confusion) are those troublesome sinful thoughts which arise in the soul; and he who subdues them by striking, as it were, their heads against the firm and solid strength of reason and truth, is the man who “dasheth the little ones against the stones;” and he is therefore truly blessed. God may therefore have commanded men to destroy all their vices utterly, even at their birth, without having enjoined anything contrary to the teaching of Christ; and He may Himself have destroyed before the eyes of those who were “Jews inwardly” all the offspring of evil as His enemies. And, in like manner, those who disobey the law and word of God may well be compared to His enemies led astray by sin; and they may well be said to suffer the same fate as they deserve who have proved traitors to the truth of God.