Moral Rules (Moralia) 57–61
Greek text: PG 31.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 57
57PG 31 31
“Ὅτι οὐ δεῖ κρίνειν ἀλλήλους ἐπὶ τοῖς ὑπὸ τῆ,ςς ΓραΜΑΤΘΑΙ͂ΟΣ. Μὴ κρίνετε, ἵνα μὴ κριθῆτε. Ἐν ᾧ γὰρ κρίματι χρίγνετε, κριθήσεσθε. ΛΟΥ͂ΚΑΣ. Μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε' μὴ ζετε, καὶ οὐ μὴ καταδικασθῆτε. ΠΡῸΣ ΡΩΜ. Ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν .14κανα ἐσθίει. ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθεγνείτω, καὶ ὁ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κριγέτω. Ὁ Θεὸς γὰρ αὐτὸν προσελάβετο. Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; Τῷ ἰδίῳ Κυρίῳ σ τήκειν ἣ πίπτει" σταθήσεται δέ" δυνατὸς γάρ ἐστιν ὁ Θεὸς στῆσαι αὐτόν. Ὃς μὲν γὰρ κρίνει ἡμὲρων παρ' ἡμέραν, ὃς δὲ κρίγξι πᾶσαν ἡμέραν, ἔκαστος ἐν τῷ ἰδίῳ νοῖ πιἪληροφορείσθω. Ὁ φρονῶν τὴν" ἡμέρων, Κυρίῳ φρονεῖ" καὶ ὁ μὴ φρονῶν τὴν ἡμέρῳ", Κυρίῳ οὐ φρογεῖ. Καὶ ὁ ἐσθίων, Κυρίῳ ἐσθίει" εὐχαριστεῖ γὰρ τῷ Θεῷ Καὶ ὁ μὴ ἐσθίων, Κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ εῷ Θεῷ. Καὶ μετʼ ὀλίγα. Ἄρα οὖν ἔκαστος ἡμῶν περὶ ἑαυτοῦ «16γο»" δώσει τῷ Θεῷ. Μηκέτι οὖν» «“ἴους κρίγωμεν ΠΡῸΣ ΚΟΛ. Μὴ οὖν τις ὑμᾶς χριγέτω ἐν βρώσει, ἣ ἐν πόσει, ἣ ἐν μέρει ἕορὉ τῆς, ἣ γουμηνγίας, ἣ σαββάτων, ἃ ἔστι σκιὰ τῶν Ὅτι οὐ δεῖ διαχρίνεσθαι ἐπὶ τοῖς ὑπὸ τῆς Γραφῆς ΠΡΟΣ ΡΩΜ. Μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει. Ὁ δὲ διακριγόμενος, ἐὰν φάγῃ, καΔῆλον δὲ, ὅτι ἐν τοῖς τοιούτοις ὡς ἐκ τούτων καὶ τὰ τοῦ Εὐαγγελίου σαφῆ γενέσθαι" αἰτῶ γΕΓθα οταπία ταχέχριται" ὅτι οὐχ ἐκ πίστεως. Πᾶν δὲ ὃ οὖκ Αὶ παΐμξ θεῖ. φμῖα ἸῸΝ βαρ. Οπιπὸ σιιίοπι, ἐκ πίστεως, ἁμαρτία ἐστίν. ΤἸΡῸΣ ΚΟΛ. Εἰ ἀπδθάγετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ ἅψῃ. μηδὲ γεύσῃ, μηδὲ θίγῃς ὦ ἐστι πάντα εἷς φθορὰν τῇ ἀποχρήσει, κατὰ τὰ ἐντάλματα καὶ διδασκα.λίας τῶν ἀνθρώπων. Ὅτι οὐ δεῖ κρίνειν περὶ τῶν ἀδήλων. “ ΠΡΟΣ ΚΟΡ. α΄. Ὥστε μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυα«τὰ τοῦ σκότους, καὶ φαγερώσει τὰς βουλὰς τῶν καρδιῶν" καὶ τότε ὁ ἔπαιγος γεγήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. Ὅτι οὐ δεῖ ἐν προσωποληψίᾳ κρίνειν. Σαββάτῳ, ἵνα μὴ «1υθῇ ὁ γόμος Μωῦσέως, ἐμοὶ Σαββάτῳ; Μὴ κρίνετε κατ' ὄψιν, ἀ.1λὰ τὴν δι χαίαν κρίσιν κρίνατε. Ὅτι οὐ δεῖ καταχρίνειν τινὰ, μὴ πρότερον ἐπὶ παρουσίᾳ αὐτοῦ τὰ κατʼ αὐτὸν ἀχρ'δώσαντες, κἂν πολλοὶ ὦσιν οἱ κατηγοροῦντες. ΙΏΑΝΝΗῊΣ. Λέγει Νικόδημος, ὁ ἐλθὼν πρὸς αὐὖτὸν νυκτὸς, εἷς ὧν ἐξ αὐτῶν" Μὴ ὁ νόμος ἡμῶν (, αὐτοῦ πρότερον, καὶ γγῷ τί ποιεῖ; ΠΡΑΞΕΙΣ. Ὡς ἡμέρας διέτριδον ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν Παῦλον, .ἐγων" Ἀγήρ τίς ἐστι κατα.λε1ειμμένος ὑπὸ Φήλικος δέσμιος, περὶ οὗ γεγομέγου μου εἰς Ἱεροσόλυμα ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν Ἰσυδαίων αἰτούμενοι κατ' αὐτοῦ καταδίκην " πρὸς οὗς ἀπεχρίθην Ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζξεσθαί τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμεγος κατὰ πρόσωπον ἔχῃ τοὺς κατηγόῥοῦς, τόπον τε ἀποιλογίας 1άδῃ περὶ τοῦ ἐγκ.ἰήεἰδὶ τίς ἀπά “Ὅτι δεῖ εἰδέναι καὶ ὁμολογεῖν παντὸς ἀγαθοῦ τὴν Ὁ Θιιοὰ 5οἰεπάσπι ἐδει δίᾳιδ οοπἤίοπάυπι χάριν, καὶ αὐτῶν τῶν ὑπὲρ Χριστοῦ παθημάτων τὴν ὑπομονὴν παρὰ Θεοῦ ὑπάρχειν. ἸΩΆΝΝΗΣ. Οὐ δύναται ἄνθρωπος οὐδὲν, ἐὰν μὴ ἦ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ. ΠΡΟΣ ΚΟΡ. α΄. Τί δὲ ἔχεις, ὃ οὐκ ἔλαβες; ΠΡῸΣ δημος πρὸς αὐτούς, δεἀ ἢΔ5 γος68, πρὸς αὐτούς, εκ, ἄνθρωπον δάἀαίϊαπι εἰς ἀπώλειαν, αὐ ἐ"» ἐδιΐβ εαἰυαιὶ μὲν βάδηι, εἰ ἦσο ποπ ἐὰ υοὐῖδ, θεὶ ἀοΑΙ ἘΦΕΣ. Τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ τῆς πίστεως " καὶ τοῦτο οὐκ ἐξ ὑμῶν" Θεοῦ τὸ δῶρον" οὐκ ἐξ ἔργων, ἵγα μή τις καυχήσηται. ΠΡῸΣ ΦΙΛΙΠ. Καὶ τοῦτο ἀπὸ Θεοῦ, ἔτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ,, οὗ μόνον τὸ εἰς αὑτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν, τὸν αὐτὸν ἀγῶνα ἔχοντες, καὶ τὰ ἑξῆς. Ὅτι οὐ δεῖ σιωπᾷν τὰς εὐεργεσίας τοῦ Θεοῦ, ἀλλʼ εὐχαριστεῖν ἐπʼ αὐταῖς. ΛΟΥ͂ΚΑΣ. Ἐδέετο δὲ αὐτοῦ ὁ ἀνὴρ, ἀφʼ οὗ εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα ἐποίησέ σοι ναι, ὅ8, 59).... Εἰ ὁ Θεός. Καὶ ἀπῆ.ιθεν εἰς ὅϊην τὴν πόλιν κηρύσπἰδὶ πὶς αἰϊεπίσοπα. Ετ αἷΓ ἐ{{: σων ὅσα ἐποίησεν αὑτῷ ὁ Ἰησοῦς. ΛΟΥ͂ΚΑΣ. Καὶ εἰσερχομέγνου αὐτοῦ εἴς τινα κώμην, ὑπήντησαν αὑτῷ δέκα επροὶ ἄνδρες, οἵἱ ἔστησαν πόῤῥωθεν. Καὶ αὑτοὶ ἦρων φωγὴν, «λέγοντες " Ἰησοῦ ἐπιστάτα, ἐμέησον ἡμᾶς. Καὶ ἰδὼν, εἴπεν αὑτοῖς " Πορευθέντες, ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσι. Καὶ ἐγένετο ἐν τῷ ὑπάγειν αὐτοὺς, ἐκαθαρίσθησων». Εἷς δὲ τις ἐξ αὑτῶν ἰδὼν, ὅτε ἰάθη, ὑπέστρεψε μετὰ φωνῆς μεγάλης δοξάζων τὸν Θεόν. Καὶ ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τοὺς πόδας αὐτοῦ, εὐχωριστῶν αὐτῷ " καὶ αὑτὸς ἦν Σαμαρείτης. ᾿Αποχριθεὶς δὲ ὁ Ἰησοῦς εἶπεν" Οὑχὶ οἱ δέκα ἐκαθωρίσθησαν ; Οἱ δὲ ἐνγέα ποῦ; Οὐχ εὑρέϑδησαν ὑποστρέψαντες δοῦναι δόξαν τῷ Θεῷ, εἰ μὴ ὁ ἀλλογενὴς οὗτος. Καὶ εἶπεν αὐτῷ " Ἀγαστὰς πορεύου" ἡ πίστις σου σέσωκέ σᾶ. ΠΡῸΣ ΚΟΡ. α΄. Χάριτι δὲ Θεοῦ εἰμι ὃ εἰμι ΠΡῸΣ ΤΙΜ. α΄. Πᾶν κτίσμα Θεοῦ καλὸν, καὶ οὐδὲν ἀπόβηητον, μετ' εὐχαριστίας ἡλαμόαγνόπόδας. ΑἸ] ἐᾺ πι58. ὑπὸ τούς. παρὰ τούς. Νας οὐ! οὐχὶ δέκα. Αἱ η"58. ἀυο οὐχὶ οἱ δέκα. δόντι ἡμῖν τὸ νῖκος διὰ Ἰησοῦ Χριστοῦ.... εὐχαριὍτι δεῖ προσχαρτερεῖν ταῖς προσευχαῖς καὶ ταῖς ΜΑΤΘΑΙ͂ΟΣ. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν " τεῖτε, καὶ εὑρήσετεʼ κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Πᾶς γὰρ ὁ αἰτῶν αμδάνει " καὶ ὁ ζητῶν εὑρίσκει" καὶ τῷ κρούοντι ἀνοιγήσεται, καὶ τὰ ἑξῆς. ΛΟΥ͂ΚΑΣ. "Ε,.1εγεὲ δὲ καὶ παραθο.ἰὴν αὑτοῖς, πρὸς τὸ δεῖν πάντοτε χροσεύχεσθαι, καὶ μὴ ἐκκακεῖν, λέγων " Κριτὴς ἦν ἔν τινὶ πόλει καὶ τὰ λοιπά. ΛΟΥΚΑΣ, Προσέχετε δὲ ποτε βαρυνθῶσιν ὑμῶν αἱ καὶ μέθῃ, καὶ μερίμναις βιωτικαῖς, καὶ αἱξνιδίως , ἐφʼ ὑμᾶς ἐπιστῇ ἡ ἡμέρα ἐκείνη. Ὡς παγὶς γὰρ στοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ τρίτον τῷ Θεῷ καὶ Πατρί, θεο ἀπίετα κριτῆς τις ἣν ἕν τινε πόλει τὸν Θεὸν μὴ φοθούμενος, εἰς., δι {48 ἐκδίκησιν αὐτῶν ἐν τάχει. ἐπειεύσεται ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς. Ἀγρυπγεῖτε οὖν, ἐν παντὶ καιρῷ δεόμενοι, ἵνα καταξιωθῆτε ἐκφυγεῖν πάντα τὰ μέλλοντα γενέσθαι καὶ σταθῆναι ἔμπροσθεν τοῦ Υἱοῦ τοῦ ἀνθρώπου. ΠΡῸΣ ΚΟΛ. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. ΠΡῸΣ ΘΕΣΣ. α΄. Πάντοτε χαίρετε, ἀδιαλείπτως προσεύχεσθε. Ὅτι δεῖ καὶ ὑπὲρ αὐτῶν τῶν πρὸς τὴν χαθημερινὴν χρείαν τοῦ σώματος εὐχαρ!στεῖν πρότερον τῷ Θεῷ, ΤΜΑΤΘΑΙΟΣ. Καὶ 2λαβὼν τοὺς πέντε ἄρτους, καὶ τοὺς δύο ἰχθύας, εὐχαριστήσας, ἔχλασε καὶ ἔδωκε τοῖς μαθηταῖς αὐτοῦ " οἱ δὲ μαθηταὶ τῷ ὄχλῳ. ΠΡΆΞΕΙΣ. Εἰπὼν δὲ ταῦτα, καὶ λαβὼν τον, ηὐχαρίστησε τῷ Θεῷ ἐνώπιον πάντων, καὶ χιάσας, ἤρξατο ἐσθίειν. ΠΡῸΣ ΤΙΜ. α΄. Πᾶν κτίσμα Θεοὺ κα.ϊὸν, καὶ οὐδὲν ἀπόδιητον, μετὰ Ὅτι οὐ δεῖ βαττολογεῖν προσευχόμενον ἐν τῷ φθαρτὰ καὶ ἀνάξια τοῦ Κυρίου αἰτεῖν. γήσητε, ὥσπερ οἱ ἐθνικοί. Δοκοῦσι γὰρ, ὅτι ἐν αὐτῶν εἰσακουσθήσονται. Μὴ οὖν ὁμοιωθῆτε αὐτοῖς " οἶδε γὰρ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος, ὧν χρείαν ἔχετε, πρὸ τοῦ ὑμᾶς αἰτῆσαι αὑτόν. ΛΟΥΚΑΣ, Καὶ ὑμεῖς μὴ ζητεῖτε τί φάγητε, καὶ τί πίητε" καὶ μὴ μετεωρίζεσθε. Πάντα γὰρ ταῦτα τὰ ἔθνη τοῦ κόσμου ἐπιζητεῖ. "Ὑμῶν δὲ ὁ Πατὴρ οἷδεν ὅτι χρήζετε τούτων. ᾿ Πῶς δεῖ προσεύχεσθαι, καὶ ἐν ποίᾳ τῆς ψυχῆς χαΜΑΤΘΑΙ͂ΟΣ. Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, “" ἁγιασθήτω τὸ ὄνομά σου, ἐϊθέτω ἡ βασιλεία σου, γεγηθήτω τὸ θέλημά σου, καὶ τὰ͵ ἑξῆς. ΜΆΤΘΑΙΟΣ. Ζητεῖτε δὲ πρῶτον τὴν βασι(ἰείαν τοῦ Θεοῦ, καὶ τὴν δικαιοσύνην αὐτοῦ. ΜΑΡΚΟΣ. “Ὅταν στήκητε προσευχόμενοι, ἀφίετε ἔχετε κατά τινος. ΠΡΟΣ ΤΙΜ. α΄. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίας χεῖρας, χωρὶς ὀργῆς καὶ δια.λογι“Ὅτι δεῖ προσεύχεσθαι ὑπὲρ ἀλλήλων, καὶ ὑπὲρ τῶν προεστώτων τοῦ λόγου τῆς ἀληθείας. ΛΟΥ͂ΚΑΣ. Εἶπε δὲ ὁ Κύριος" Σίμων, Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς, τοῦ σινγιάσωι ὡς τὸν σῖτον " ἐγὼ δὲ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐχλίπῃ ἡ πίστις σου. ΡΟΣ ΕΦΕΣ. Προσευχόμενοι ἐν παντὶ καιρῷ ἐν πγεύματι, καὶ εἰς αἰτὸ ἀείπιτ πιϊμὶ ἀγρυπνοῦντες πάντοτε ἐν πάσῃ προσκαρτερήσει ὑοῦ πιθοῦ οταπ8 αμί καὶ δεήσει, περὶ πάντων τῶν ἁγίων, καὶ ὑπὲρ ἐμοῦ, ἵνα μὴ δοθῇ «ἰόγος ἐν ἀνοίξει τοῦ στόματός μου ἐν παῤῥησίᾳ, γγωρίσαι τὸ μυστήριον τοῦ ἡμῶν, ἵνα ὁ 1όγος τοῦ Κυρίου τρέχῃ καὶ δοξά»-. ζηται ἐν παντὶ, καθὼς καὶ πρὸς ὑμᾶς. “Ὅτι δεῖ καὶ ὑπὲρ τῶν ἐχθρῶν προφεύχεσθαι.. ΜΑΤΘΑΙ͂ΟΣ. Προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, καὶ διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ Πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐραγοῖς. Ὅτι οὐ δεῖ ἄνδρα κεκαλυμμένον προσεύχεσθαι, ἢ προφητεύειν, οὔτε γυχαῖχα ἀκαταχάλυπτον. ΠΡΩΣ ΚΟΡ. α΄. θέλω δὲ ὑμᾶς εἰδέναι, ὅτι παν.τὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστι" κεφαλὴ δὲ γυναικὸς ὁ ἀνὴρ " κεφαζὴ δὲ Χριστοῦ ὁ Θεός. Πᾶς ἀνὴρ προσευχόμενος ἣ προφητεύων, κατὰ κεφαλῆς ἔχων, καταισχύνει τὴν κεραλὴν αὑτοῦ. Πᾶσα δὲ γυνὴ προσειχομένη, ἢ προφητεύουσα αὑτῆς, καὶ τὰ ἑξῆς. Ὅτι οὐ δεῖ μεγαλοφρονεῖν ἐφʼ ἑαυτῷ ἐν τοῖς χατο. ορθώμασι, καὶ ἐξουθενεῖν τοὺς λοιπούς. ΛΟΥ͂ΚΑΣ. Εἶπε δὲ πρός τινας τοὺς πεποιθότας ἐφʼ ἑαυτοῖς, ὅτι εἰσὶ δίκαιοι, καὶ ἐξουθεγοῦντας δύο ἀγέδησαν εἰς τὸ ἱερὸν προσεύξασθαι" ὁ εἷς Φαρισαῖος, ὁ δὲ ἕτερος τελώγης. Ὃ Φαρισαῖος, σταθεὶς, πρὸς ἑαυτὸν ταῦτα προσηύχετο" Ὃ Θεὸς, εὐχαριστῶ σοι, ὅτι οὐκ εἰμὶ ὥσπερ οἱ “λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοὶ, ἢ καὶ (4θ) ὡς οὗτος ὁ τελώνης. Νηστεύω δὶς τοῦ Σαξξάτου" ἀποδεκατῶ πάντα ὅσα κτῶμαι. Καὶ ὁ τελώνης, μακρόθεν ἑστὼς, οὐκ ἤθε.ϊεν οὐδὲ τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν ἐπᾶραι" εἰς τὸ στῆθος αὐτοῦ «ἀέγων Ὁ Θεὸς, ἐἸάσθητί μοι τῷ ἁμαρτωϊῷ. Λέγω ὑμῖν", κατέβη οὗτος δεδικαιωμέγος εἰς τὸν οἶκον αὑτοῦ, ἥπερ ἐκεῖνος (41): ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν, ταπειγωθήσεται" καὶ ὁ δεῖ μέγα φρονεῖν. Βοα. ῥγϊηυβ Ὀγονίιβ εἶπεν ὁ Κύριος τὴν παραθολὴν Φαρισαῖος, καὶ ὁ ἕτερος.
“Hoti ou dei krinein allēlous epi tois hypo tē,ss GraMATThAIOS. Mē krinete, hina mē krithēte. En hǭ gar krimati chrignete, krithēsesthe. LOUKAS. Mē krinete, kai ou mē krithēte' mē zete, kai ou mē katadikasthēte. PROS RŌM. Hos men pisteuei phagein panta, ho de asthenōn .14kana esthiei. esthiōn ton mē esthionta mē exouthegneitō, kai ho mē esthiōn ton esthionta mē krigetō. Ho Theos gar auton proselabeto. Sy tis ei ho krinōn allotrion oiketēn? Tǭ idiǭ Kyriǭ s tēkein hē piptei" stathēsetai de" dynatos gar estin ho Theos stēsai auton. Hos men gar krinei hēmerōn par' hēmeran, hos de krinxi pasan hēmeran, ekastos en tǭ idiǭ noi piĒlērophoreisthō. Ho phronōn tēn" hēmerōn, Kyriǭ phronei" kai ho mē phronōn tēn hēmerǭ", Kyriǭ ou phrogei. Kai ho esthiōn, Kyriǭ esthiei" eucharistei gar tǭ Theǭ Kai ho mē esthiōn, Kyriǭ ouk esthiei, kai eucharistei eǭ Theǭ. Kai metʼ oliga. Ara oun ekastos hēmōn peri heautou «16go»" dōsei tǭ Theǭ. Mēketi oun» «“ious krigōmen PROS KOL. Mē oun tis hymas chrigetō en brōsei, hē en posei, hē en merei heorO tēs, hē goumēngias, hē sabbatōn, ha esti skia tōn Hoti ou dei diachrinesthai epi tois hypo tēs Graphēs PROS RŌM. Makarios ho mē krinōn heauton en hǭ dokimazei. Ho de diakrigomenos, ean phagę̄, kaDēlon de, hoti en tois toioutois hōs ek toutōn kai ta tou Euangeliou saphē genesthai" aitō gEGtha otapia tachechritai" hoti ouch ek pisteōs. Pan de ho ouk Ai païmx thei. phmia ION bar. Opipo siiiopi, ek pisteōs, hamartia estin. TIROS KOL. Ei apdthagete syn Christǭ apo tōn stoicheiōn tou kosmou, ti hōs zōntes en kosmǭ hapsę̄. mēde geusę̄, mēde thigę̄s ō esti panta heis phthoran tę̄ apochrēsei, kata ta entalmata kai didaska.lias tōn anthrōpōn. Hoti ou dei krinein peri tōn adēlōn. “ PROS KOR. a΄. Hōste mē pro kairou ti krinete, heōs an elthę̄ ho Kyrios, hos kai phōtisei ta krya«ta tou skotous, kai phagerōsei tas boulas tōn kardiōn" kai tote ho epaigos gegēsetai hekastǭ apo tou Theou. Hoti ou dei en prosōpolēpsią krinein. Sabbatǭ, hina mē «1ythę̄ ho gomos Mōyseōs, emoi Sabbatǭ? Mē krinete kat' opsin, a.1la tēn di chaian krisin krinate. Hoti ou dei katachrinein tina, mē proteron epi parousią autou ta katʼ auton achr'dōsantes, kan polloi ōsin hoi katēgorountes. IŌANNĒĒS. Legei Nikodēmos, ho elthōn pros auyton nyktos, heis hōn ex autōn" Mē ho nomos hēmōn (, autou proteron, kai ngǭ ti poiei? PRAXEIS. Hōs hēmeras dietridon ekei, ho Phēstos tǭ basilei anetheto ta kata ton Paulon, .egōn" Agēr tis esti kata.le1eimmenos hypo Phēlikos desmios, peri hou gegomegou mou eis Hierosolyma enephanisan hoi archiereis kai hoi presbyteroi tōn Isydaiōn aitoumenoi kat' autou katadikēn " pros hous apechrithēn Hoti ouk estin ethos Rhōmaiois charizxesthai tina anthrōpon prin ē ho katēgoroumegos kata prosōpon echę̄ tous katēgorhous, topon te apoilogias 1adę̄ peri tou enk.iēeidi tis apa “Hoti dei eidenai kai homologein pantos agathou tēn Ho Thiioa 5oiepaspi edei diąid oopēiopaupi charin, kai autōn tōn hyper Christou pathēmatōn tēn hypomonēn para Theou hyparchein. IŌANNĒS. Ou dynatai anthrōpos ouden, ean mē ē dedomenon autǭ ek tou ouranou. PROS KOR. a΄. Ti de echeis, ho ouk elabes? PROS dēmos pros autous, dea ēD5 gos68, pros autous, ek, anthrōpon daaaiïapi eis apōleian, au e"» ediïb eaiyaii men badēi, ei ēso pop ea youid, thei aoAI EPhES. Tę̄ gar chariti este sesōsmenoi dia tēs pisteōs " kai touto ouk ex hymōn" Theou to dōron" ouk ex ergōn, higa mē tis kauchēsētai. PROS PhILIP. Kai touto apo Theou, eti hymin echaristhē to hyper Christou,, hou monon to eis hauton pisteuein, alla kai to hyper autou paschein, ton auton agōna echontes, kai ta hexēs. Hoti ou dei siōpąn tas euergesias tou Theou, allʼ eucharistein epʼ autais. LOUKAS. Edeeto de autou ho anēr, aphʼ hou eis ton oikon sou, kai diēgou hosa epoiēse soi nai, ho8, 59).... Ei ho Theos. Kai apē.ithen eis hoïēn tēn polin kēryspidi pis aiïepisopa. Et haiG e{{: sōn hosa epoiēsen hautǭ ho Iēsous. LOUKAS. Kai eiserchomegnou autou eis tina kōmēn, hypēntēsan hautǭ deka eproi andres, hoii estēsan porrhōthen. Kai hautoi ērōn phōgēn, «legontes " Iēsou epistata, emeēson hēmas. Kai idōn, eipen hautois " Poreuthentes, epideixate heautous tois hiereusi. Kai egeneto en tǭ hypagein autous, ekatharisthēsōn». Heis de tis ex hautōn idōn, hote iathē, hypestrepse meta phōnēs megalēs doxazōn ton Theon. Kai epesen epi prosōpon epi tous podas autou, euchōristōn autǭ " kai hautos ēn Samareitēs. ᾿Apochritheis de ho Iēsous eipen" Houchi hoi deka ekathōristhēsan ? Hoi de engea pou? Ouch heureϑdēsan hypostrepsantes dounai doxan tǭ Theǭ, ei mē ho allogenēs houtos. Kai eipen autǭ " Agastas poreuou" hē pistis sou sesōke sa. PROS KOR. a΄. Chariti de Theou eimi ho eimi PROS TIM. a΄. Pan ktisma Theou kalon, kai ouden apobēēton, met' eucharistias hēlamoagnopodas. AI] eA pi58. hypo tous. para tous. Nas ou! ouchi deka. Hai ē"58. auo ouchi hoi deka. donti hēmin to nikos dia Iēsou Christou.... euchariOti dei proscharterein tais proseuchais kai tais MATThAIOS. Aiteite, kai dothēsetai hymin " teite, kai heurēseteʼ krouete, kai anoigēsetai hymin. Pas gar ho aitōn amdanei " kai ho zētōn heuriskei" kai tǭ krouonti anoigēsetai, kai ta hexēs. LOUKAS. "E,.1egee de kai paratho.iēn hautois, pros to dein pantote chroseuchesthai, kai mē ekkakein, legōn " Kritēs ēn en tini polei kai ta loipa. LOUKAS, Prosechete de pote barynthōsin hymōn hai kai methę̄, kai merimnais biōtikais, kai haixnidiōs , ephʼ hymas epistę̄ hē hēmera ekeinē. Hōs pagis gar stountes pantote hyper pantōn en onomati tou Kyriou hēmōn Iēsou triton tǭ Theǭ kai Patri, theo apieta kritēs tis hēn hen tine polei ton Theon mē phothoumenos, eis., di {48 ekdikēsin autōn en tachei. epeieusetai epi pantas tous kathēmenous epi prosōpon pasēs tēs gēs. Agrypgeite oun, en panti kairǭ deomenoi, hina kataxiōthēte ekphygein panta ta mellonta genesthai kai stathēnai emprosthen tou Huiou tou anthrōpou. PROS KOL. Tę̄ proseuchę̄ proskartereite, grēgorountes en autę̄ en eucharistią. PROS ThESS. a΄. Pantote chairete, adialeiptōs proseuchesthe. Hoti dei kai hyper autōn tōn pros tēn chathēmerinēn chreian tou sōmatos euchar!stein proteron tǭ Theǭ, TMATThAIOS. Kai 2labōn tous pente artous, kai tous dyo ichthyas, eucharistēsas, echlase kai edōke tois mathētais autou " hoi de mathētai tǭ ochlǭ. PRAXEIS. Eipōn de tauta, kai labōn ton, ēucharistēse tǭ Theǭ enōpion pantōn, kai chiasas, ērxato esthiein. PROS TIM. a΄. Pan ktisma Theou ka.ïon, kai ouden apodiēton, meta Hoti ou dei battologein proseuchomenon en tǭ phtharta kai anaxia tou Kyriou aitein. gēsēte, hōsper hoi ethnikoi. Dokousi gar, hoti en autōn eisakousthēsontai. Mē oun homoiōthēte autois " oide gar ho Patēr hymōn ho ouranios, hōn chreian echete, pro tou hymas aitēsai hauton. LOUKAS, Kai hymeis mē zēteite ti phagēte, kai ti piēte" kai mē meteōrizesthe. Panta gar tauta ta ethnē tou kosmou epizētei. "Hymōn de ho Patēr hoiden hoti chrēzete toutōn. ᾿ Pōs dei proseuchesthai, kai en poią tēs psychēs chaMATThAIOS. Pater hēmōn ho en tois ouranois, “" hagiasthētō to onoma sou, eïthetō hē basileia sou, gegēthētō to thelēma sou, kai ta͵ hexēs. MATThAIOS. Zēteite de prōton tēn basi(ieian tou Theou, kai tēn dikaiosynēn autou. MARKOS. “Hotan stēkēte proseuchomenoi, aphiete echete kata tinos. PROS TIM. a΄. Boulomai oun proseuchesthai tous andras en panti topǭ, epairontas hosias cheiras, chōris orgēs kai dia.logi“Hoti dei proseuchesthai hyper allēlōn, kai hyper tōn proestōtōn tou logou tēs alētheias. LOUKAS. Eipe de ho Kyrios" Simōn, Simōn, idou ho Satanas exę̄tēsato hymas, tou singiasōi hōs ton siton " egō de edeēthēn peri sou, hina mē echlipę̄ hē pistis sou. ROS EPhES. Proseuchomenoi en panti kairǭ en pgeumati, kai eis aito aeipit piïmi agrypnountes pantote en pasę̄ proskarterēsei hyou pithou otap8 ami kai deēsei, peri pantōn tōn hagiōn, kai hyper emou, hina mē dothę̄ «iogos en anoixei tou stomatos mou en parrhēsią, ngōrisai to mystērion tou hēmōn, hina ho 1ogos tou Kyriou trechę̄ kai doxa»-. zētai en panti, kathōs kai pros hymas. “Hoti dei kai hyper tōn echthrōn propheuchesthai.. MATThAIOS. Proseuchesthe hyper tōn epēreazontōn hymas, kai diōkontōn hymas, hopōs genēsthe huioi tou Patros hymōn tou en tois ouragois. Hoti ou dei andra kekalymmenon proseuchesthai, ē prophēteuein, oute gychaicha akatachalypton. PRŌS KOR. a΄. thelō de hymas eidenai, hoti pan.tos andros hē kephalē ho Christos esti" kephalē de gynaikos ho anēr " kephazē de Christou ho Theos. Pas anēr proseuchomenos hē prophēteuōn, kata kephalēs echōn, kataischynei tēn keralēn hautou. Pasa de gynē proseichomenē, ē prophēteuousa hautēs, kai ta hexēs. Hoti ou dei megalophronein ephʼ heautǭ en tois chato. orthōmasi, kai exouthenein tous loipous. LOUKAS. Eipe de pros tinas tous pepoithotas ephʼ heautois, hoti eisi dikaioi, kai exouthegountas dyo agedēsan eis to hieron proseuxasthai" ho heis Pharisaios, ho de heteros telōgēs. Ho Pharisaios, statheis, pros heauton tauta prosēucheto" Ho Theos, eucharistō soi, hoti ouk eimi hōsper hoi “loipoi tōn anthrōpōn, harpages, adikoi, moichoi, ē kai (4th) hōs houtos ho telōnēs. Nēsteuō dis tou Saxxatou" apodekatō panta hosa ktōmai. Kai ho telōnēs, makrothen hestōs, ouk ēthe.ïen oude tous ophthalmous eis ton ouranon eparai" eis to stēthos autou «aegōn Ho Theos, eIasthēti moi tǭ hamartōïǭ. Legō hymin", katebē houtos dedikaiōmegos eis ton oikon hautou, hēper ekeinos (41): hoti pas ho hypsōn heauton, tapeigōthēsetai" kai ho dei mega phronein. Boa. rhgïēub Ogoniib eipen ho Kyrios tēn paratholēn Pharisaios, kai ho heteros.
[The scan text here first repeats Rule 54 word for word, from “That one must not judge one another …” to the end of Acts 25:16; see section 54 for its translation.]
[55] That one must know and confess that the grace of every good thing, and even the endurance of the sufferings for Christ, comes from God. John: “A person cannot receive even one thing unless it is given him from heaven.” First to the Corinthians: “What do you have that you did not receive?” To the Ephesians: “For by grace you have been saved through faith; and this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” To the Philippians: “And that from God. For it has been granted to you on behalf of Christ not only to believe in him but also to suffer for his sake, engaged in the same conflict,” and what follows.
That one must not keep silent about God's benefits, but give thanks for them. Luke: “The man from whom [the demons had gone] begged [that he might be with him, but Jesus sent him away, saying, ‘Return] to your home, and declare how much God has done for you.’ And he went away, proclaiming throughout the whole city how much Jesus had done for him.” Luke: “And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, ‘Jesus, Master, have mercy on us.’ When he saw them he said to them, ‘Go and show yourselves to the priests.’ And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, ‘Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?’ And he said to him, ‘Rise and go your way; your faith has made you well.’” First to the Corinthians: “But by the grace of God I am what I am.” … “[But thanks be to God,] who gives us the victory through [our Lord] Jesus Christ.” First to Timothy: “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving.”
[56] That one must persevere in prayers and [vigils]. Matthew: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened,” and what follows. Luke: “And he told them a parable to the effect that they ought always to pray and not lose heart, saying, ‘In a certain city there was a judge,’” and the rest. Luke: “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may be counted worthy to escape all these things that are going to take place, and to stand before the Son of Man.” To the Colossians: “Continue steadfastly in prayer, being watchful in it with thanksgiving.” First to the Thessalonians: “Rejoice always, pray without ceasing, [give thanks in everything].” [To the Ephesians: “… giving thanks] always and for everything to God the Father in the name of our Lord Jesus [Christ].”
That one must first give thanks to God even for the things the body needs every day. Matthew: “And taking the five loaves and the two fish, he gave thanks, broke them and gave them to his disciples, and the disciples to the crowd.” Acts: “And when he had said these things, he took bread, and giving thanks to God in the presence of all, he broke it and began to eat.” First to Timothy: “For everything created by God is good, and nothing is to be rejected if it is received with [thanksgiving].”
That in praying one must not babble, nor ask for perishable things unworthy of the Lord. [Matthew: “And when you pray, do not heap up empty phrases] as the Gentiles do, for they think that they will be heard for their many words. Do not be like them, for your heavenly Father knows what you need before you ask him.” Luke: “And do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them.”
How one must pray, and in what disposition of soul. Matthew: “Our Father in heaven, hallowed be your name, your kingdom come, your will be done,” and what follows. Matthew: “But seek first the kingdom of God and his righteousness.” Mark: “And whenever you stand praying, forgive, if you have anything against anyone.” First to Timothy: “I desire then that in every place the men should pray, lifting holy hands without anger or quarrelling.”
That one must pray for one another and for those who preside over the word of truth. Luke: “And the Lord said, ‘Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail.’” To the Ephesians: “Praying at all times in the Spirit, and keeping alert to this end with all perseverance and supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to make known the mystery of the gospel.” [Second to the Thessalonians: “Finally, brothers, pray for] us, that the word of the Lord may speed ahead and be glorified everywhere, as it was with you.”
That one must pray even for one's enemies. Matthew: “Pray for those who mistreat you and persecute you, so that you may be sons of your Father who is in heaven.”
That a man must not pray or prophesy with his head covered, nor a woman with her head uncovered. First to the Corinthians: “But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonours his head. But every wife who prays or prophesies with her head uncovered dishonours her head,” and what follows.
[57] That one must not think highly of oneself for one's good deeds and despise the rest. Luke: “He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: ‘Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get. But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, God, be merciful to me, a sinner! I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, and the one who humbles himself [will be exalted].’”
Textual problem in this passage: see the notes.
John 3:27 (quotation, high confidence) · 1 Cor 4:7 (quotation, high confidence) · Eph 2:8–9 (quotation, high confidence) · Phil 1:28–30 (quotation, high confidence) · Luke 8:38–39 (quotation, high confidence) · Luke 17:12–19 (quotation, high confidence) · 1 Cor 15:10 (quotation, high confidence) · 1 Cor 15:57 (quotation, medium confidence) · 1 Tim 4:4 (quotation, high confidence) · Matt 7:7–8 (quotation, high confidence) · Luke 18:1–2 (quotation, high confidence) · Luke 21:34–36 (quotation, high confidence) · Col 4:2 (quotation, high confidence) · 1 Thess 5:16–18 (quotation, high confidence) · Eph 5:20 (quotation, medium confidence) · Matt 14:19 (quotation, high confidence) · Acts 27:35 (quotation, high confidence) · Matt 6:7–8 (quotation, high confidence) · Luke 12:29–30 (quotation, high confidence) · Matt 6:9–10 (quotation, high confidence) · Matt 6:33 (quotation, high confidence) · Mark 11:25 (quotation, high confidence) · 1 Tim 2:8 (quotation, high confidence) · Luke 22:31–32 (quotation, high confidence) · Eph 6:18–19 (quotation, high confidence) · 2 Thess 3:1 (quotation, high confidence) · Matt 5:44–45 (quotation, high confidence) · 1 Cor 11:3–5 (quotation, high confidence) · Luke 18:9–14 (quotation, high confidence)
Notes and citation
Summary: Rules 55 (every good is God's gift, and thanksgiving), 56 (on persevering in prayer, and how to pray) and 57 (against pride in one's good deeds), preceded in the scan by a repetition of Rule 54.
- The scan text under this number first repeats Rule 54 (see section 54), then gives Rule 55 in full and Rules 56 and 57, whose numbered headings are lost; they are marked [55], [56] and [57]. Section 56 in the scan repeats Rule 53. Rule 56 has eight chapters, which run on here. The scan text is mixed with lines of Migne's Latin column, which are left out; lost words are marked … and words supplied by sense are in brackets. The source of the last thanksgiving quotation before Rule 56 (1 Cor 15:57) and of Eph 5:20 and 2 Thess 3:1 is lost in the scan. 1 Cor 11:3–5 is translated as written.
Topics: Ethics, Prayer, Humility and pride, Grace
Cite (SBL): Basil, Reg. mor. 57 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/57
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 58
58PG 31 31
“Ὅτι οὐ δεῖ νομίζειν δωρεὰν Θεοῦ διὰ χρημάτων ἣ καὶ. «δι᾿ ἄλλης τινὸς ἐπινοίας ΠΡΑΞΕΙΣ. ᾿Ιδὼν δὲ ὁ Σίμων, ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ Πνεῦμα τὸ ἅγιον, προσήνεγκεν αὐτοῖς χρήματα, καὶ ὁ ταπεινῶν. ΑΙ ἀπο πη58. ὁ δὲ ταπεινῶν. λέγων" Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵγα ῳ καὶ εἰαίοηι, ἂν ἐπιθῶ τὰς χεῖρας, λαμδάγῃ Πνεῦμα ἅγιον. Πέτρος δὲ εἶπε πρὸς αὐτόν" Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. Οὐκ ἔστι σοι μερὶς, οὐδὲ κλῆρος ἐν τῷ όγῳ τούτῳ ἡ γὰρ καρδία σου οὐχ ἔστιν εὐθεῖα ἐναντίον τοῦ Θεοῦ. Μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ Κυρίου, εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου. Εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα. Ὅτι κατὰ ἀναλογίαν τῆς πίστεως ἑκάστῳ δίζοται παρὰ Θεοῦ χαρίσματα πρὸς τὸ συμφέρον. ΠΡῸΣ ῬΩΜ. Ἔχοντες δὲ χαρίσματα, κατὰ τὴν ΜΠαϑέπίες αμίεπι χάριν» τὴν δοθεῖσων ἡμῖν, διάφορα, εἴτε προ::ητείαν κατὰ τὴν ἀνα.Ἰογίαν τῆς πίστεως. ΠΡῸΣ ΚΟΡ. α΄. Ἑκάστῳ δὲ δίδοται ἡ φαγέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον" ᾧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται. 1όγος σο:ρίας" ἄλλῳ δὲ όγος γγώσεως, κατὰ τὸ αὐτὸ Πνεῦμα" ἑτέρῳ δὲ ἐν τῷ αὐτῷ Πγεύματι" ἄλλῳ δὲ χαρίσματα ἰαμάτων " ἄλλῳ προφητεία" ἄλλῳ διαχρίσεις Ὅτι δεῖ τὴν χάριν τοῦ Θεοῦ δωρεὰν, λαμθάνοντα ρὲὰν διδόναι, καὶ μὴ πραγματεύεσθαι αὐτὴν πρὸς τὰς ἰδίας ἡδονάς. καθαρίζετε, δαιμόνια ἐκδά,λ.ιετε " δωρεὰν ξωρεὰν δότε. Μὴ κεήσησθε χρυσίον, μηδὲ ἀργύμον, μηδὲ χαμχὸν εἰς τὰς ζώγας ὑμῶν. ΠΡΆΞΕΙΣ. Εἶπε δὲ Πέτρος" Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι" ὃ δὲ ἔχω,, τοῦτό σοι δίδωμι. Ἐν ὀγόματε Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου ἔγειραι καὶ περιπάτει Καὶ πιώσας αὐτὸν τῆς δεξιᾶς χειρός, ἤγειρεν αὑτόν. ΠΡΟΣ ΘΕΣΣ. α΄. Οὔτε οἴδατε, οὔτε προφάσει πιλεονεξίας, Θεὺς μάρτυς" εὖτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπʼ ἄλλων. Δυνάμεγοι ἐν βάρει εἶναι, μετ δρί γιίηι ἀκα ἐν μέσῳ ὑμῶν. Ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς Ὦ νοϊοθαπιιδ ἱταάφτ τέκνα, οὕτως ἱμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ Εὐαγγέλιον τοῦ Θεοῦ, ἀλιὰ καὶ τὰς ἑαυτῶν ψυχὰς, διότι ἀγαπητοὶ ἡμῖν Ὅτι ὁ τὴν πρώτην παρὰ Θεοῦ δωρεὰν. εὐγνωμόνως. δεξάμενος, καὶ σπουδαίως χατεργασάμενος εἰς τὴν εἴη δάαϊαϊ οὃσ Δος. τοῦ Πνεύματος. διαί εξ. κατὰ τὸ αὐτὸ Πνεῦμα, καὶ τὰ ἑξῆς. διάκρισις πνευμάτων, ἑτέρῳ γένη. ἔγειρε καὶ περιπάτει. τοάτιῖ λόγῳ ποτὲ κολακείας. Ἶοχ ποτέ ἰὴ ἐγενήθημεν ὑμῖν. νοχ ὑμῖν ἴη Κορ. ρΥΐπιο εἶν. Αὐτι ἀπιῖθηι φαΐ δόξαν τοῦ Θεοῦ, καὶ ἑτέρων χαταξιοῦτα:" τοιοῦτος τὴν τε προῦπάρχουσαν ἀφαιρεῖτα', καὶ τῆς ἡτοιμασμένης οὐ καταξιοῦται, καὶ τιμωΜΑΤΘΑΙ͂ΟΣ. Καὶ προσελθόντες οἱ μαθηταὶ εἷπον αὑτῷ" Διὰ τί ἐν παραβολαῖς «λαλεῖς αὐτοῖς ; Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς " "Θτι ὑμῖν δέδοται γγῶγαι τὰ μυστήρια τῆς βασι(είας τῶν οὐρα. γῶν, ἐχείγοις δὲ οὗ δέδοται. Ὅστις γὰρ ἔχει, δοθήσεται αὑτῷ, καὶ περισσευθήσεται " ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὑτοῦ. Διὰ τοῦτο ἐν παραδοιαῖς αὐτοῖς τῶ, ὅτι βλέποντες οὐ βλέπουσι, καὶ ἀκούοντες οὖκ ἀκούουσιν, οὐδὲ συγιοῦσι. Καὶ ἀναπιῖηροῦται αὐτοῖς ἡ προφητεία ᾿Ησαΐου... Ὥσπερ γὰρ ἄγθρωπος ἀποδημῶν ἑκάλεσε τοὺς ἰδίους δούλους, καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα, αὐτοῦ " καὶ ᾧ μὲν ἔδωκε πέντε τάλαντα, ᾧ δὲ δύο, ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν εὐθέως. Πορευϑεὶς δὲ ὁ τὰ πέντε τάλαντα 1αδὼν, εἰργάσατο ἐν αὐτοῖς, καὶ ἐποίησεν ἄλλα πέντε τάλαντα. Ὡσαύτως καὶ ὁ τὰ δύο ἐκέρδησεν ἄλλα δύο. Καὶ μετʼ ὀλίγα: Τῷ γὰρ ἔχοντι παντὶ δοθήσεται" ἀπὸ δὲ τοῦ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπ᾿ αὐτοῦ. Καὶ τὸν ἀχρεῖον δοῦλον ἐκδάλλετε εἰς τὸ σκότος τὸ ἐξώτερον" ἐχεῖ ἔσται ὁ κλαυθμὸς, καὶ ὁ βρυγμὸς καὶ τοῖς ἡτοιμασμένοις. εἴ. οἱ ἴδε. ργίπιυβ καὶ τῆς
“Hoti ou dei nomizein dōrean Theou dia chrēmatōn hē kai. «di᾿ allēs tinos epinoias PRAXEIS. ᾿Idōn de ho Simōn, hoti dia tēs epitheseōs tōn cheirōn tōn apostolōn didotai to Pneuma to hagion, prosēnenken autois chrēmata, kai ho tapeinōn. AI apo pē58. ho de tapeinōn. legōn" Dote kamoi tēn exousian tautēn, higa ǭ kai eiaioēi, an epithō tas cheiras, lamdagę̄ Pneuma hagion. Petros de eipe pros auton" To argyrion sou syn soi eiē eis apōleian, hoti tēn dōrean tou Theou enomisas dia chrēmatōn ktasthai. Ouk esti soi meris, oude klēros en tǭ ogǭ toutǭ hē gar kardia sou ouch estin eutheia enantion tou Theou. Metanoēson oun apo tēs kakias sou tautēs, kai deēthēti tou Kyriou, ei ara aphethēsetai soi hē epinoia tēs kardias sou. Eis gar cholēn pikrias kai syndesmon adikias horō se onta. Hoti kata analogian tēs pisteōs hekastǭ dizotai para Theou charismata pros to sympheron. PROS RhŌM. Echontes de charismata, kata tēn MPaϑepies amiepi charin» tēn dotheisōn hēmin, diaphora, eite pro::ēteian kata tēn ana.Iogian tēs pisteōs. PROS KOR. a΄. Hekastǭ de didotai hē phagerōsis tou Pneumatos pros to sympheron" hǭ men gar dia tou Pneumatos didotai. 1ogos so:rias" allǭ de ogos ngōseōs, kata to auto Pneuma" heterǭ de en tǭ autǭ Pgeumati" allǭ de charismata iamatōn " allǭ prophēteia" allǭ diachriseis Hoti dei tēn charin tou Theou dōrean, lamthanonta rean didonai, kai mē pragmateuesthai autēn pros tas idias hēdonas. katharizete, daimonia ekda,l.iete " dōrean xōrean dote. Mē keēsēsthe chrysion, mēde argymon, mēde chamchon eis tas zōgas hymōn. PRAXEIS. Eipe de Petros" Argyrion kai chrysion ouch hyparchei moi" ho de echō,, touto soi didōmi. En ogomate Iēsou Christou tou Nazōraiou egeirai kai peripatei Kai piōsas auton tēs dexias cheiros, ēgeiren hauton. PROS ThESS. a΄. Oute oidate, oute prophasei pileonexias, Theus martys" eute zētountes ex anthrōpōn doxan, oute aphʼ hymōn, oute apʼ allōn. Dynamegoi en barei einai, met dri giiēi aka en mesǭ hymōn. Hōs ean trophos thalpę̄ ta heautēs Ō noïothapiid hitaapht tekna, houtōs himeiromenoi hymōn eudokoumen metadounai hymin ou monon to Euangelion tou Theou, alia kai tas heautōn psychas, dioti agapētoi hēmin Hoti ho tēn prōtēn para Theou dōrean. eugnōmonōs. dexamenos, kai spoudaiōs chatergasamenos eis tēn eiē daaïaï hoos Dos. tou Pneumatos. diai ex. kata to auto Pneuma, kai ta hexēs. diakrisis pneumatōn, heterǭ genē. egeire kai peripatei. toatii logǭ pote kolakeias. Ioch pote iē egenēthēmen hymin. noch hymin iē Kor. rYïpio ein. Auti apiithēi phaï doxan tou Theou, kai heterōn chataxiouta:" toioutos tēn te prouparchousan aphaireita', kai tēs hētoimasmenēs ou kataxioutai, kai timōMATThAIOS. Kai proselthontes hoi mathētai heipon hautǭ" Dia ti en parabolais «laleis autois ? Ho de apokritheis eipen autois " "Thti hymin dedotai ngōgai ta mystēria tēs basi(eias tōn oura. gōn, echeigois de hou dedotai. Hostis gar echei, dothēsetai hautǭ, kai perisseuthēsetai " hostis de ouk echei, kai ho echei arthēsetai apʼ hautou. Dia touto en paradoiais autois tō, hoti blepontes ou blepousi, kai akouontes ouk akouousin, oude sygiousi. Kai anapiiēroutai autois hē prophēteia ᾿Ēsaïou... Hōsper gar agthrōpos apodēmōn hekalese tous idious doulous, kai paredōken autois ta hyparchonta, autou " kai hǭ men edōke pente talanta, hǭ de dyo, hǭ de hen, hekastǭ kata tēn idian dynamin, kai apedēmēsen eutheōs. Poreuϑeis de ho ta pente talanta 1adōn, eirgasato en autois, kai epoiēsen alla pente talanta. Hōsautōs kai ho ta dyo ekerdēsen alla dyo. Kai metʼ oliga: Tǭ gar echonti panti dothēsetai" apo de tou mē echontos kai ho echei arthēsetai ap᾿ autou. Kai ton achreion doulon ekdallete eis to skotos to exōteron" echei estai ho klauthmos, kai ho brygmos kai tois hētoimasmenois. ei. hoi ide. rgipiyb kai tēs
That one must not think that the gift of God [is obtained] with money or by any other contrivance. Acts: “Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, saying, ‘Give me also this power, so that anyone on whom I lay my hands may receive the Holy Spirit.’ But Peter said to him, ‘May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bond of iniquity.’”
That gifts are given by God to each according to the proportion of faith, for the common good. To the Romans: “Having gifts that differ according to the grace given to us, if prophecy, in proportion to our faith.” First to the Corinthians: “To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another [faith] by the same Spirit, to another gifts of healing, … to another prophecy, to another the ability to distinguish [between spirits],” and what follows.
That whoever has received the grace of God freely must give it freely, and not trade on it for his own pleasures. [Matthew: “Heal the sick, raise the dead,] cleanse lepers, cast out demons. You received without paying; give without pay. Acquire no gold or silver or copper for your belts.” Acts: “But Peter said, ‘I have no silver and gold, but what I have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk!’ And he took him by the right hand and raised him up.” First to the Thessalonians: “For we never came [with words of flattery], as you know, nor with a pretext for greed, God is witness; nor did we seek glory from people, whether from you or from others, though we could have made demands as apostles of Christ. But we were gentle among you, like a nursing mother taking care of her own children. So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us.”
That whoever has received God's first gift gratefully and worked at it zealously for the glory of God is also counted worthy of others; but whoever is not such loses even the one he had before, is not counted worthy of the one prepared, and is punished. Matthew: “Then the disciples came and said to him, ‘Why do you speak to them in parables?’ And he answered them, ‘To you it has been given to know the mysteries of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled …’” “For it is like a man going on a journey, who called his servants and entrusted to them his property. To one he gave five talents, to another two, to another one, to each according to his ability. Then he went away at once. He who had received the five talents went and traded with them, and he made five talents more. So also he who had the two talents made two talents more.” And a little later: “For to everyone who has will more be given, but from the one who has not, even what he has will be taken away. And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.”
Textual problem in this passage: see the notes.
Acts 8:18–23 (quotation, high confidence) · Rom 12:6 (quotation, high confidence) · 1 Cor 12:7–10 (quotation, high confidence) · Matt 10:8–9 (quotation, high confidence) · Acts 3:6–7 (quotation, high confidence) · 1 Thess 2:5–8 (quotation, high confidence) · Matt 13:10–14 (quotation, high confidence) · Matt 25:14–17 (quotation, high confidence) · Matt 25:29–30 (quotation, high confidence)
Notes and citation
Summary: Basil's fifty-eighth rule: God's gifts cannot be bought; they are given by measure of faith for the common good, must be given freely, and grow or are lost according to how they are used.
- The rule's four chapters run on here. Lines of Migne's Latin column and debris of variant notes are left out; a few words lost in the scan (the beginning of Matt 10:8, “faith” in 1 Cor 12:9, words of 1 Thess 2:5–7) are supplied in brackets.
Topics: Ethics, Spiritual gifts and visions, Grace
Cite (SBL): Basil, Reg. mor. 58 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/58
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-moralia-58) · Report an error
Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 59
59PG 31 31
Ὅτι οὐ δεῖ τὸν Χριστιανὸν προσπάσχειν τῇ ἀπὸ τῶν ἀνθρώπων δόξῃ, οὔτε ἀντέχεσθαι τιμῆς ὑπερβαλλούσης, ἀλλὰ καὶ διορθοῦσθαι τοὺς οὕτω τιμῶντας, ἢ πλέον περὶ αὐτοῦ φρονοῦντας. ΜΑΤΘΑΙ͂ΟΣ. Καὶ ἰδοὺ, εἷς προσειϊθὼν εἶπεν αὖἀγαθὲ, τί ἀγαθὸν ποιήσας ζωὴν κληρονομήσω; Ὃ δὲ εἶπεν αὐτῷ “έγεις ἀγαθόν; Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεός. ἸΏΛΝΝΗΣ. Δόξαν παρὰ θάνω. Καὶ μετʼ ὀλίγα: Πῶς δύνασθε ὑμεῖς πισεεῦσαι, δόξαν παρʼ ἀ.1.λήλων «αμδάγοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόγου Θεοῦ οὐ ζητοῦντες; Ὦ ΛΟΥΚΑΣ. Οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀγαπᾶτε τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς. ΠΡῸΣ ΘΕΣΣ. α΄. Οὔτε καθὼς οἵδατε, οὔτε προφάσει πιεογεξίας, Θεὸς μάρτυς" οὔτε ζητοῦντες ἐξ ἀγθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν, οὔτε ἀπ' ἄλλων. ΠΡΑΞΕΙΣ. Ὡς δὲ ἐγέγετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας εὐὖτῷ ὁ Κορνήλιος, πεσὼν ἐπὶ τοὺς πόδας αὐτοῦ, Βες. τοτγιϊυ9 Ὁ δὲ λέγει αὐτῷ. προσεκύνησεν. Ὁ δὲ Πέτρος ἤγειρεν αὑτὸν .1ὲἃ (Αει. χ, 36).... γων" ᾿Αγάστηθι" καὶ γὰρ κἀγὼ αὐτὸς ἄγθρωπός εἰμι. ΠΡΑΞΕΙ͂Σ. Ταχτῇ δὲ ἡμέρᾳ ὁ Ἡρώδης, ἐνγδυσάμεγος ἐσθῆτα βασιλικὴν, καὶ καθίσας ἐπὶ τοῦ βήματος, ἐδημηγόρει. Ὁ δὲ δῆμος ἐπεφώγει" Θεοῦ φωνὴ, καὶ οὐκ ἀγθρώπου. Παραχρῆμα δὲ ἐπάταξεν αὑτὸν ἄγγελος Κυρίου, ἀνθʼ ὧν οὐκ ἔδωκε τὴν δόξαν τῷ Θεῷ καὶ γενόμενος σκωλη-
Hoti ou dei ton Christianon prospaschein tę̄ apo tōn anthrōpōn doxę̄, oute antechesthai timēs hyperballousēs, alla kai diorthousthai tous houtō timōntas, ē pleon peri autou phronountas. MATThAIOS. Kai idou, heis proseiïthōn eipen auagathe, ti agathon poiēsas zōēn klēronomēsō? Ho de eipen autǭ “egeis agathon? Oudeis agathos ei mē heis ho Theos. IŌLNNĒS. Doxan para thanō. Kai metʼ oliga: Pōs dynasthe hymeis piseeusai, doxan parʼ a.1.lēlōn «amdagontes, kai tēn doxan tēn para tou mogou Theou ou zētountes? Ō LOUKAS. Ouai hymin tois Pharisaiois, hoti agapate tas prōtokathedrias en tais synagōgais. kai tous aspasmous en tais agorais. PROS ThESS. a΄. Oute kathōs hoidate, oute prophasei pieogexias, Theos martys" oute zētountes ex agthrōpōn doxan, oute aphʼ hymōn, oute ap' allōn. PRAXEIS. Hōs de egegeto tou eiselthein ton Petron, synantēsas euytǭ ho Kornēlios, pesōn epi tous podas autou, Bes. totgiïy9 Ho de legei autǭ. prosekynēsen. Ho de Petros ēgeiren hauton .1hea (Aei. ch, 36).... gōn" ᾿Agastēthi" kai gar kagō autos agthrōpos eimi. PRAXEIS. Tachtę̄ de hēmerą ho Hērōdēs, engdysamegos esthēta basilikēn, kai kathisas epi tou bēmatos, edēmēgorei. Ho de dēmos epephōgei" Theou phōnē, kai ouk agthrōpou. Parachrēma de epataxen hauton angelos Kyriou, anthʼ hōn ouk edōke tēn doxan tǭ Theǭ kai genomenos skōlē-
That a Christian must not be attached to glory from people, nor lay claim to excessive honour, but must even correct those who honour him so or think more highly of him [than is right]. Matthew: “And behold, one came up and said to him, ‘[Good] Teacher, what good thing must I do to inherit life?’ And he said to him, ‘Why do you call me good? No one is good except one, God.’” John: “I do not receive glory from people.” And a little later: “How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?” Luke: “Woe to you Pharisees! For you love the best seat in the synagogues and greetings in the marketplaces.” First to the Thessalonians: “[For we never came with words of flattery], as you know, nor with a pretext for greed, God is witness; nor did we seek glory from people, whether from you or from others.” Acts: “When Peter entered, Cornelius met him and fell down at his feet and worshipped him. But Peter lifted him up, saying, ‘Stand up; I too am a man.’” Acts: “On an appointed day Herod put on his royal robes, took his seat upon the throne, and delivered an oration to them. And the people were shouting, ‘The voice of a god, and not of a man!’ Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms [and breathed his last].”
Matt 19:16–17 (quotation, high confidence) · John 5:41 (quotation, high confidence) · John 5:44 (quotation, high confidence) · Luke 11:43 (quotation, high confidence) · 1 Thess 2:5–6 (quotation, high confidence) · Acts 10:25–26 (quotation, high confidence) · Acts 12:21–23 (quotation, high confidence)
Notes and citation
Summary: Basil's fifty-ninth rule: Christians must not seek human glory or excessive honour, and must correct those who give it.
- Basil's text of Matt 19:16–17 reads “Why do you call me good?” Lines of Migne's Latin column are left out.
Topics: Ethics, Humility and pride
Cite (SBL): Basil, Reg. mor. 59 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/59
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-moralia-59) · Report an error
Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 60
60PG 31 31
τῶν χαρισμάτων τοῦ Πνευματος διαφόρων ὑπαρχόντων, καὶ οὔτε ἑνὸς δυναμένου τὰ πάντα ὑποδέξασθαι, οὔτε πάντων τὸ αὐτὸ, δεξ φρόνως καὶ εὐχαρίστως ἕκαστον ἐμμένειν τῷ δεδομένῳ, καὶ συμφωνεῖν ἀλλήλοις τοὺς πάντας ἐν ἀγάπῃ Χριστοῦ, ὥσπερ μέλη ἐν σώψατε" ὥστε τὸν ὑποδεθηχότα ἐν τοῖς χαρίσμασι συγκρίσει τοῦ ὑπερέχοντος αὐτῷ μὴ ἀπογινώσχειν μήτε μὴν τὸν μείζονα καταφρονεῖν τοῦ ἐλάττονος. Οἱ γὰρ διαμεμερισμένοι καὶ διαστασιάζοντες χαταλύσεως ΜΑΤΘΛΙΟΣ. Πᾶσα βασιλεία, μερισθεῖσα καθʼ ἑαυτῆς, ἐρημοῦται " καὶ πᾶσα πόλις ἣ οἰκία, μερισθεῖσα καθʼ ἑαυτῆς, οὐ σταθήσεται. ΠΡῸΣ δὲ ἀλλήλους δάχγετε, καὶ κατεσθίετε, μὴ ὑπὸ ἀλλήιζων ἀναλωθῆτε. ΙΩΑΝΝΗΣ. Οὐ περὶ τούτων ἐρωτῶ μόνον, ἀλ.1ὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ" εἰμί, δἰοα ἀπ, Ῥαίεῦ, ἴπ πιὸ, Εἰ ἵνα πάντες ἔν ὦσι, καθὼς σὺ, Πάτερ, ἐν ἐμοὶ, (ἐπ ἰδ; αἱ εἰ ἐρεὶ ἐπ ποδὶς ἀὐῖμπε κἀγὼ ἐν σοί" ἵνα καὶ οὗτοι ἐν ἡμῖν ἕν ὦσι. ΠΡΑΞΕΙΣ. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἣν ἡ καρδία καὶ ἡ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀν) ἦν αὐτοῖς ἅπαντα κοινά. ΠΡῸΣ ΡΩΜ. Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παγτὶ τῷ ὄντι ἐν ὑμῖν, μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν" ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. Καθάπερ γὰρ ἐν ἐγὶ σώματι μέλη πολλὰ ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὑτὴν ἔχει πρᾶξιν" οὕτως οἱ ποιλιλοὶ ἕν σῶμά ἐσμεν ἐν Χριστῷ, ὁ δὲ καθεὶς ἀλλήλων μέλη" ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάρορα καὶ τὰ ἑξῆς. ΠΡῸΣ ΚΟΡ. α΄. Παρακαλῶ δὲ ὑμᾶς διὰ τοῦ ὀνόματος τοῦ Κυρίου Ἰησοῦ Χριστοῦ, ἴνω τὸ αὐτὸ «“έγητε πάντες, καὶ μὴ ἦ ἐν ὑμῖν σχίσματα" ἦτε δὲ κατἐν τῷ αὐτῷ γνοῖ, καὶ ἐν τῇ αὐτῇ μῃΠΡΟΣ ΚΟΡ. α΄. Καθάπερ γὰρ τὸ σῶμα ἔν ἐστι, μέλη δὲ ἔχει πολλὰ, πάντα δὲ τὰ μέλη τοῦ σώματος, τοῦ ἑγὸς πολλὰ ὄντα, ἕν ἐστι σῶμα" οὕτω καὶ ἐν Χριστῷ Καὶ γὰρ ἐν ἐνὶ Πνεύματι ἡμεῖς εἶναι δεῖ. Εἀϊεῖο ΡαΓί5. τὸ αὐτὸ δεῖ. ὥστε μήτε τὸν... αὐτῷ ἀποδίου! ἐπι ἐπ απὸ δἴο. Εἰοπὶπι πὶ ἀπὸ δ ρίτι αι μὴ ὑπό. Μοχ υΐγαυδ οὐ τῶν οὕτω καὶ ὁ Χριστός, ἰα εἰς... ἰάδηι Αὶ πάντες εἰς ἔν σῶμα ἐδαπτείσθημεν, εἴτε Ἰουδαῖοι, Πὶς δδὶ [αὐτὶ ἐπὶ ἀοηιο δια. Εἰ πο [δεῖν καὶ τὰ ἀγενῆ τοῦ εἴτε “Ἔλληγες, εἴτε δοῦλοι, εἴτε ἐκεύθεροι γ»αὶ τὰ ἑξῆς. ΠΡῸΣ ΦΙΛΙΠ. Ἴνα τὸ αὐτὸ φρογῆτς πάντες, τὴν αὐτὴ» ἀγάπην ἔχοντες, σύμψιυχοι, τὸ ἕν φρονοῦντες, μηδὲν κατʼ ἐριθείαν, ἣ κενοξοξίαν, ἀλλὰ τῇ ταπεινοφροσύγῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν" μὴ τὰ ἑαυτῶν ἕκαστος καὶ τὰ ἑτέρων ἕκαστοι.
tōn charismatōn tou Pneumatos diaphorōn hyparchontōn, kai oute henos dynamenou ta panta hypodexasthai, oute pantōn to auto, dex phronōs kai eucharistōs hekaston emmenein tǭ dedomenǭ, kai symphōnein allēlois tous pantas en agapę̄ Christou, hōsper melē en sōpsate" hōste ton hypodethēchota en tois charismasi synkrisei tou hyperechontos autǭ mē apoginōschein mēte mēn ton meizona kataphronein tou elattonos. Hoi gar diamemerismenoi kai diastasiazontes chatalyseōs MATThLIOS. Pasa basileia, meristheisa kathʼ heautēs, erēmoutai " kai pasa polis hē oikia, meristheisa kathʼ heautēs, ou stathēsetai. PROS de allēlous dachgete, kai katesthiete, mē hypo allēizōn analōthēte. IŌANNĒS. Ou peri toutōn erōtō monon, al.1a kai peri tōn pisteuontōn dia tou logou autōn eis eme" eimi, dioa ap, Rhaieu, ip pio, Ei hina pantes en ōsi, kathōs sy, Pater, en emoi, (ep id? hai ei erei ep podis auimpe kagō en soi" hina kai houtoi en hēmin hen ōsi. PRAXEIS. Tou de plēthous tōn pisteusantōn hēn hē kardia kai hē psychē mia, kai oude heis ti tōn hyparchontōn autǭ elegen idion einai, an) ēn autois hapanta koina. PROS RŌM. Legō gar dia tēs charitos tēs dotheisēs moi pagti tǭ onti en hymin, mē hyperphronein parʼ ho dei phronein, alla phronein eis to sōphronein" hekastǭ hōs ho Theos emerise metron pisteōs. Kathaper gar en egi sōmati melē polla echomen, ta de melē panta ou tēn hautēn echei praxin" houtōs hoi poililoi hen sōma esmen en Christǭ, ho de katheis allēlōn melē" echontes de charismata kata tēn charin tēn dotheisan hēmin diarora kai ta hexēs. PROS KOR. a΄. Parakalō de hymas dia tou onomatos tou Kyriou Iēsou Christou, inō to auto «“egēte pantes, kai mē ē en hymin schismata" ēte de katen tǭ autǭ gnoi, kai en tę̄ autę̄ mę̄PROS KOR. a΄. Kathaper gar to sōma en esti, melē de echei polla, panta de ta melē tou sōmatos, tou hegos polla onta, hen esti sōma" houtō kai en Christǭ Kai gar en eni Pneumati hēmeis einai dei. Eaïeio RaGi5. to auto dei. hōste mēte ton... autǭ apodiou! epi ep apo dio. Eiopipi pi apo d riti ai mē hypo. Moch yïgaud ou tōn houtō kai ho Christos, ia eis... iadēi Ai pantes eis en sōma edapteisthēmen, eite Ioudaioi, Pis ddi [auti epi aoēio dia. Ei po [dein kai ta agenē tou eite “Ellēges, eite douloi, eite ekeutheroi g»ai ta hexēs. PROS PhILIP. Ina to auto phrogēts pantes, tēn autē» agapēn echontes, sympsiychoi, to hen phronountes, mēden katʼ eritheian, hē kenoxoxian, alla tę̄ tapeinophrosygę̄ allēlous hēgoumenoi hyperechontas heautōn" mē ta heautōn hekastos kai ta heterōn hekastoi.
[That,] since the gifts of the Spirit are different, and neither can one person receive them all nor all receive the same one, each must remain soberly and thankfully in what has been given him, and all must agree with one another in the love of Christ, like members in a body; so that the one who falls short in gifts does not despair by comparison with the one who surpasses him, and the greater does not despise the lesser. For those who are divided and quarrel among themselves are worthy of destruction. Matthew: “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand.” [To the Galatians]: “But if you bite and devour one another, watch out that you are not consumed by one another.” John: “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be one in us.” Acts: “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common.” To the Romans: “For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us,” and what follows. First to the Corinthians: “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.” First to the Corinthians: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body, Jews or Greeks, slaves or free,” and what follows. To the Philippians: “That you be of the same mind, having the same love, being in full accord and of one mind, doing nothing from rivalry or conceit, but in humility counting others more significant than yourselves, each looking not only to his own interests but also to the interests of others.”
Textual problem in this passage: see the notes.
Matt 12:25 (quotation, high confidence) · Gal 5:15 (quotation, high confidence) · John 17:20–21 (quotation, high confidence) · Acts 4:32 (quotation, high confidence) · Rom 12:3–6 (quotation, high confidence) · 1 Cor 1:10 (quotation, high confidence) · 1 Cor 12:12–13 (quotation, high confidence) · Phil 2:2–4 (quotation, high confidence)
Notes and citation
Summary: Basil's sixtieth rule: since the Spirit's gifts differ, each must be content with his gift and all must agree in Christ's love like members of one body.
- The first word of the heading and the source name before Gal 5:15 are lost in the scan; lines of Migne's Latin column are left out.
Topics: Ethics, Spiritual gifts and visions, The church
Cite (SBL): Basil, Reg. mor. 60 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/60). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/60
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Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.
Chapter 61
61PG 31 31
Ὅτι οὐ δεῖ ἐξουθενεῖν τοὺς συνεργοῦντας τὴν χάριν τοῦ Κυρίου, εἰς τὴν εὐτέλειαν αὐτῶν ἀφορῶντας. Ἕν τούτοις γὰρ μάλιστα εὐδοκεῖ ὁ Θεός. ΜΑΤΘΑΙ͂ΟΣ. Ἑξομομλογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέχρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ γηπίοις. Ναὶ, ὁ Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν. σου... Ἐλθὼν εἰς τὴν πατρίδα αὑτοῦ, ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐχπιλήσσεσθαι αὑτοὺς, καὶ .116γειγ'" Πόθεν ἡ σοφία αὕτη τούτῳ καὶ αἱ δυγάμεις; Οὐχ οὗτός ἐστιν ὁ τοῦ τέχτονγος υἱός; Οὐχ ἡ μήτηρ αὐτοῦ “έγεται Μαριάμ; καὶ εἰ ἀδειϊ;οἱ αὑτοῦ Ἰάκωβος, καὶ Ἰωσὴφ, καὶ Σίμων, καὶ Ἰούδας; καὶ αἱ ἀδεῖφραὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσι; Πόθεν οὖν τούτῳ πάγτα ταῦτα; Καὶ ἐσκαγδα,1ίζοντο ἐν αὑτῷ. Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς" Οὐκ ἔστι προρήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τῇ οἰκίᾳ. αὑτοῦ. Καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν. ΠΡΟΣ ΚΟΡ, α΄. Βιιέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοὶ, ὅτι οὐ πο.1.1οἱὶ σοφοὶ κατὰ σάρκα, μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα χατιαἰσχύνῃ τοὺς σοφούς " καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τὰ ἰσχυρά" καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ Θεὸς, καὶ τὰ μὴ ὄντα, ἵγα τὰ ὄντα καταργήσῃ, ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐγώπιον τοῦ Θεοῦ. ὅτι ΠΠὈγὶ ἀλλὰ καὶ τά. γοσι!Δ καί ἀδογας
Hoti ou dei exouthenein tous synergountas tēn charin tou Kyriou, eis tēn euteleian autōn aphorōntas. Hen toutois gar malista eudokei ho Theos. MATThAIOS. Hexomomlogoumai soi, Pater, Kyrie tou ouranou kai tēs gēs, hoti apechrypsas tauta apo sophōn kai synetōn, kai apekalypsas auta gēpiois. Nai, ho Patēr, hoti houtōs egeneto eudokia emprosthen. sou... Elthōn eis tēn patrida hautou, edidasken autous en tę̄ synagōgę̄ autōn, hōste echpilēssesthai hautous, kai .116geig'" Pothen hē sophia hautē toutǭ kai hai dygameis? Ouch houtos estin ho tou techtongos huios? Ouch hē mētēr autou “egetai Mariam? kai ei adeiï?hoi hautou Iakōbos, kai Iōsēph, kai Simōn, kai Ioudas? kai hai adeiphrai autou ouchi pasai pros hēmas eisi? Pothen oun toutǭ pagta tauta? Kai eskagda,1izonto en hautǭ. Ho de Iēsous eipen autois" Ouk esti prorētēs atimos ei mē en tę̄ patridi autou kai en tę̄ oikią. hautou. Kai ouk epoiēsen ekei dynameis pollas dia tēn apistian autōn. PROS KOR, a΄. Biiepete gar tēn klēsin hymōn, adelphoi, hoti ou po.1.1hoii sophoi kata sarka, mōra tou kosmou exelexato ho Theos, hina chatiaischynę̄ tous sophous " kai ta asthenē tou kosmou exelexato ho Theos, hina kataischynę̄ ta ischyra" kai ta exouthenēmena exelexato ho Theos, kai ta mē onta, higa ta onta katargēsę̄, hopōs mē kauchēsētai pasa sarx egōpion tou Theou. hoti PPOgi alla kai ta. gosi!D kai adogas
That one must not despise those who work with the Lord's grace by looking at their lowliness; for in such people God is especially well pleased. Matthew: “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will.” … “And coming to his home town he taught them in their synagogue, so that they were astonished and said, ‘Where did this man get this wisdom and these mighty works? Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? And are not all his sisters with us? Where then did this man get all these things?’ And they took offence at him. But Jesus said to them, ‘A prophet is not without honour except in his home town and in his own house.’ And he did not do many mighty works there, because of their unbelief.” First to the Corinthians: “For consider your calling, brothers: not many of you were wise according to the flesh, [not many were powerful, not many were of noble birth. But] God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might boast in the presence of God.”
Matt 11:25–26 (quotation, high confidence) · Matt 13:54–58 (quotation, high confidence) · 1 Cor 1:26–29 (quotation, high confidence)
Notes and citation
Summary: Basil's sixty-first rule: those who serve the Lord's grace must not be despised for their lowliness, since God delights in such people.
- The scan lacks the source name before Matt 13:54–58 and part of 1 Cor 1:26–27 (supplied in brackets).
Topics: Ethics, Humility and pride
Cite (SBL): Basil, Reg. mor. 61 (PG 31 31; trans. Sophia Scriptura, https://sophiascriptura.com/p/basil-moralia/61). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/basil-moralia/61
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-basil-moralia-61) · Report an error
Translation: Translated by Claude from the Greek (PG 31, archive.org OCR; lines lost in the OCR marked …); re-read against the Greek, since no public-domain English exists.