9.
Useful for us to consider, in seasons of provocations to the contrary, what God, wishing to teach, means when he says the 'I am the Lord thy God, jealous.' I suppose that, as a bridegroom turns the bride toward living chastely — gathering her whole self to the bridegroom, guarding in every way against pouring toward another — ... [soul proclaiming another god, not confessing the truly one and only Lord]. And I suppose that, as 'he who is joined to a harlot is one body,' so he who confesses someone — especially in the season of torture and examination of faith — is mingled and united with the confessed; while he who denies, by denial itself, as by a dividing sword, suffers division from him whom he denies, severed from him whom he denied. Therefore consider: lest, as consequent and necessary — to the confessor, to be confessed; to the denier, to be denied — was said the 'Whoever shall confess in me before men, I too shall confess in him before my Father in the heavens.' And the Logos himself, the Truth itself, might say to confessor and denier: 'With what measure you measure, it shall be measured to you.' Thou, then, who measured with the measure of confession toward me, and filled the measure of confession, shalt receive the measure of confession from me, 'shaken, pressed, overflowing' — which shall be given 'into thy bosom.' And thou who measured with the measure of denial, denying me, shalt receive the measure answering thy denial's measure: denial of thee by me.
Greek (GCS)
ἕτερόν τινα παρὰ τὸν νυμφίον, κἂν σοφὸς ἢ, ἐμφαίνοι ἂν ξῆλον ὡς φαρμάκῳ τῇ τοιαύτῃ ἐμφάσει πρὸς τὴν νύμφην χρώμενος" οὕτως ὁ χρηματίζων, καὶ μάλιστα ἐὰν φαίνηται ,ὃ πρωτότοχος εἶναι πάσης χτίσεως“, φησὶ πρὸς τὴν νύμφην ψυχὴν ϑεὸς εἶναι ζηλωτὴς, πάσης δ τῆς πρὸς τὰ δαιμόνια πορνείας καὶ τοὺς νομιζομένους εἶναι ϑεοὺς ἀφιστὰς τοὺς ἀχροωμένους" καὶ οὑς ϑεός γε οὕτω ζηλωτής φησι περὶ τῶν ὅπως ποτὲ ὀπίσω ϑεῶν ἑτέρων ἐκπεπορνευχύτων᾽ αὐτοὶ παρ- εξήλωσάν μὲ ἐπ᾽ οὐ ϑεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν" χἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐχ ἔϑνει, ἐπὶ ἔϑνεει ἀσυνέτῳ παρορ- 10 γιῶ αὐτούς" ὅτι πῦρ ἐχχέχαυται Ex τοῦ ϑυμοῦ μου, καυϑήσεται ἕως ἄδου κατωτάτου." Χ. Kav μὴ δι ἑαυτὸν δὲ ὡς σοφὸς ὁ νυμφίος καὶ ἀπαϑὴς ἀπο- στρέφῃ παντὸς μολυσμοῦ τὴν μεμνηστευμένην, ἀλλά γε di ἐχείνην ὁρῶν αὐτῆς τὸν μολυσμὸν χαὶ τὸν βδελυγμὸν πάντα τὰ ἰάσασϑαι καὶ 15 ἐπιστρέψαι αὐτὴν δυνάμενα ποιήσει, ὡς αὐτεξουσίῳ φύσει προσάγων λόγους ἀποτρεπτικοὺς τοῦ πορνεύειν». ποῖον ἂν οὖν μιασμὸν νοήσαις χείρονα γίνεσϑ αι ψυχῇ, ὅπως ποτὲ ἄλλον ἀγορευούσῃ ϑεὸν καὶ «μὴ ὁμολογούσῃ τὸν ἀληϑῶς ἕνα καὶ μόνον κύριον: καὶ οἶμαί γε ὅτι, ὥσπερ (ὁ χκολλώμενος τῇ πόρνῃ ἕν σῶμά ἔἐστι»", οὕτως ὃ μὲν ὁμο- 20 λογῶν τινα καὶ μάλιστα ἐν καιρῷ βασάνου καὶ ἐξετάσεως τῆς πίστεως ἀνακιρνᾶται καὶ ἑνοῦται τῷ ὁμολογουμένφ᾽ ὁ δὲ ἀρνούμενος ὑπ᾽ αὐτῆς τῆς ἀρνήσεως τρόπον μαχαίρας διαχοπτούσης ἀπ᾿ ἐχείνου, ὃν ἀρνεῖται, πάσχει τὴν διαίρεσιν χωριζόμενος ἐκείνου, ὃν ἠρνήσατο. διόπερ ἐπίστη- σον, μή ποτε ὡς ἀκόλουϑον καὶ ἀναγκαῖον συμβῆναι τῷ ὁμολογοῦντι τὸ 25 ὁμολογηθῆναι χαὶ τῷ ἀρνουμένῳ τὸ ἀρνηϑῆναι εἴρηται τό" „og ἐὰν ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσϑεν τῶν ἀνϑραΐύπων, κἀγῶ ὁμολογήσω ἐν αὐτῷ ἔμπροσϑεν τοῦ “πατρός μου τοῦ ἐν οὐρανοῖς“. καὶ εἴποι δ᾽ ἂν ὁ αὐτολόγος καὶ ἢ αὐτραλήϑεια τῷ τε ὁμολογήσαντι καὶ τῷ ἀρνησα- uevo' „oO μέτρῳ μετρεῖτε ἀντιμετρηϑήσεται ὑμῖν“, σὺ μὲν οὖν ὁ 80 μετρήσας μέτρῳ τῆς πρός με ὁμολογίας xal πληρώσας τὸ μέτρον τῆς ὁμολογίας ἀπολήψῃ μέτρον τῆς ἀπ᾽ ἐμοῦ ὁμολογίας υδεσαλευμένον πεπιεσμένον ὑπερεχχυνόμενον" ; ὅπερ δοϑήσεται „eis τὸν κόλπον" σου᾽ καὶ σὺ δὲ ὁ μετρήσας τῷ τῆς ἀρνήσεως | μέτρῳ καὶ ἀρνησάμενός 281 μὲ τὸ ἀνάλογον τῷ μέτρῳ τῆς ἀρνήσεως ἀπολήψῃ μέτρον τῆς an ἐμοῦ περὶ σοῦ ἀρνήσεοως. ΧΙ. Πῶς δὲ πληροῦται μέτρον ὁμολογίας ἢ οὐ πληροῦται ἀλλ᾽ ἐλλείπει, οὕτος ἂν ϑεωρήσαιμεν. εἰ παρ᾽ ὅλον τὸν τῆς ἐξετάσεως καὶ τοῦ πειρασμοῦ χρόνον μὴ διδοίημεν τόπον τῷ διαβόλῳ ἐν ταῖς καρ- δίαις ἡμῶν, μολύνειν ἡμᾶς διαλογισμοῖς πονηροῖς ϑέλοντι ἀρνήσεως