16.
When we hear Jesus saying these things, then, let us pray to God through him, all saying the same thing, not even split over the manner of prayer. Or are we not split, if some of us pray to the Father and others to the Son — erring a layman's error, held with great integrity but untested and unexamined, when those who pray to the Son, whether with the Father or apart from the Father, go wrong? Let us pray to God; let us address with entreaty as to a Father; let us make petition as of a Lord; let us give thanks as to God and Father and Lord — to one who is not Lord of a slave without qualification. For 'Father' may reasonably be taken as Lord both of the Son and, through him, of the sons who have become sons; and as there is no God of the dead but of the living, so there is no Lord of unborn slaves, but of those who at first are nobly nurtured by fear, because of infancy, and afterwards serve the more blessed service in love rather than the service in fear. For there are also in the soul, to him alone who sees the heart, manifest characters of God's slaves and of his sons.
Everyone, then, who asks earthly and small things of God disobeys the one who commanded to ask heavenly and great things of the God who knows how to grant nothing earthly or small. But if someone brings up against this the things granted to the saints in answer to prayer concerning the body — and even the voice of the Gospel, which teaches that earthly and small things are also added to us — we must answer him that, just as, when someone grants us a body of some sort, we must not say that so-and-so granted us the shadow of the body (for he did not give the body with the purpose of granting two things, body and shadow; the purpose of the giver is to give a body, and receiving its shadow follows upon the gift of the body) — so, if with our mind grown nobler we were to contemplate the gifts principally given us by God, we shall most fittingly call the bodily things concomitants of the great and heavenly spiritual graces, given to each of the saints for his profit, whether according to the analogy of faith or as the giver wills — and he wills wisely, even if we cannot state for each gift a cause and a reason worthy of the giver. [At this point the margin of the chief manuscript is damaged for about five lines; the editors leave the gap unfilled.]
The soul of Hannah, then, changed from a kind of barrenness, had borne fruit more than her body, which conceived Samuel; and Hezekiah had more divinely begotten children of mind than of body, though they were born of his bodily seed. [Here the chief manuscript is corrupt, with a marginal note that the text has failed; the sense concerns Esther and Mordecai and the people profiting more from intelligible deliverance than from Haman and his fellow-conspirators, who wished to destroy them.] Or who was mocked(?) — even that Holofernes? But the invisible lions were muzzled to the prophet Daniel, unable to act against his soul, rather than the visible ones — concerning whom all who meet with Scripture itself have learned. And what of the bodily dew, which overcame the flame of Nebuchadnezzar — did it come to be more than the spiritual dew? And who so escaped the belly of the sea-monster, tamed under Jesus our Savior, which swallows every fugitive from God, as Jonah, becoming capable of the holy things of the Holy Spirit?
Greek (GCS)
XVI 1. Ταῦτ᾽ οὖν λέγοντος ἀχούοντες Ἰησοῦ τῷ ϑεῷ di αὐτοῦ εὐχώμεϑα, τὸ αὐτὸ λέγοντες πάντες μηδὲ περὶ τοῦ τρόπου τῆς εὐχῆς σχιζόμενοι. ἢ οὐχὶ σχιζόμεϑα, ἐὰν οἱ μὲν τῷ πατρὶ οἱ δὲ τῷ υἱῷ εὐχώμεϑα, ἰδιωτικὴν ἁμαρτίαν I. κατὰ πολλὴν ἀκεραιότητα διὰ τὸ ἀβασάνιστον καὶ ἀνεξέταστον ἁμαρτανόντων τῶν προσευχομένων τῷ υἱῷ, εἴτε μετὰ τοῦ πατρὸς εἴτε χωρὶς τοῦ πατρός; προσευχώ- μεϑα role ας ϑεῷ ἐντυγχάνωμεν δὲ ὡς πατρὶ δεώμεϑα δὲ ὡς χυρίου εὐχαριστῶμεν δὲ ες ϑεῷ καὶ πατρὶ καὶ χυρίῳ, οὐ πάντως δούλου ὄντι κυρίφ' ὃ γὰρ ,πατὴρ“ εὐλόγως ἂν νομισϑείη τοῦ υἱοῦ χαὶ κύριος καὶ τῶν di αὐτὸν γενομένων υἱῶν κύριος" ὥσπερ δὲ »»οὐχ ἔστι ϑεὸς νεχρῶν ἀλλὰ ζώντων,“ οὕτως οὐχ ἔστι χύριος ἀγε- νῶν δούλων ἀλλὰ τῶν κατὰ μὲν τὰς ἀρχὰς φόβῳ διὰ τὴν νηπιό- ınra ἐξευγενιζομένων μετὰ δὲ ταῦτα κατὰ τὴν ἀγάπην μακαριωτέραν τῆς ἐν φόβῳ δουλείαν δουλευόντων᾽ εἰσὶ γὰρ καὶ ἐν τῇ ψυχῇ μόνῳ τῷ καρδίας βλέποντι χαραχτῆρες φανεροὶ δούλων ϑεοῦ καὶ υἱῶν αὐτοῦ. ἢ. πᾶς τοιγαροῦν ὁ „ra ἐπίγεια“ καὶ μικρὰ“ αἰτῶν ἀπὸ τοῦ ϑεοῦ παραχούει τοῦ ἐντειλαμένου , ἐπουράνια“ καὶ ,μεγάλα“ αἰτεῖν ἀπὸ τοῦ μηδὲν ἐπίγειον μηδὲ μικρὸν χαρίζεσθαι ἐπισταμένου ϑεοῦ. ἐὰν δέ τις ἀνϑυποφέρῃ τὰ κατὰ τὸ σωματικὸν ἔκ προσευχῆς τοῖς 5 ἁγίοις δωρηϑέντα ἀλλὰ καὶ τὴν τοῦ εὐαγγελίου φωνὴν, διδάσκοντος δ τε «καὶ , Ν δ a2 7 N „ra ἐπίγεια“ ἡμῖν προστίϑεσϑαι καὶ „Ta μικρὰ,“ ἀπαντητέον πρὸς 2 αὐτῶν) αὖ [so] T, vgl. oben 8. 326 Z. 13; αὐτῷ Bent. (bei Del. 1 228 Anm. ἢ) Ang]. (bei Del. I 918b), αὐτοῦ Ausge. | 8 ἐδιωτιχὴν T ἰδιωτῶν Ausgg. | 9 ἀνεξετ- ταστον [80] Τ] 10 ff. am Rand folgende fünf 2. T. beschädigte Zeilen von 1. Ἡ. {πεὴ)ρι τῆς haky)opäs τῆς neoloe)ygäs τῆς evi(te)vkeng καὶ τῆς | (de)nae- ὡς: -- T | 18 δούλου] δούλων Angl. (bei Del. I 9198), doch vgl. τοῦ υἱοῦ | 17 κατὰ τὴν ἀγάπην μαχαριωτέραν τῆς ἐν φόβῳ δουλείαν schreibe ich mit Bent,, der auch διὰ τὴν cd. xt). vermutete (bei Del. I 224 Anm. a); χαὶ τῆς ἀγάπης μακαριωτέραν τῆς ἂν φόβῳ δουλείαν vermutet Angl. (a. a. O.) nach 1 Joh. 4, 18; καὶ τὴν ἀγάπην μακαριωτέραν τῆς ἐν φόβῳ δουλείας TAusgg. | 26 ἡμῖν schreibe ich mit Bent. (bei Del. 1 224 Anm. c), ὑμῖν T Ausgg. | προστίϑεσϑαι) προστεϑήσε- ται Angl. (a. a. O.). αὐτὸν ὅτι, ὥσπερ οὐ λεχτέον, δωρουμένου τινὸς ἡμῖν 6 τι δή ποτε σῶμα, ὅτε ὃ δεῖνα τὴν σχιὰν ἡμῖν τοῦ σώματος ἐδωρήσατο (οὐ γὰρ προϑέμενος δύο τινὰ χαρίσασϑαι, σῶμα καὶ σκιὰν, δέδωχε τὸ σῶμα, ἀλλ᾿ ἡ πρόϑεσις τοῦ διδόντος ἐστὶ διδόναι σῶμα, ἐπακολουϑεῖ δὲ τῇ δόσει τοῦ σώματος καὶ τὸ τὴ» σχιὰν αὐτοῦ ἡμᾶς λαβεῖν), οὕτως, εἰ μεγαλοφυεστέρῳ “γενομένῳ ἡμῶν τῷ νῷ κατανοήσαιμεν τὰς προ- ηγουμένως ὑπὸ τοῦ ϑεοῦ ἡμῖν διδομένας δωρεὰς, οἰχειότατα ἐροῦ- μεν παραχκολουϑήματα τῶν μεγάλων καὶ ἐπουρανίων πνευματικῶν χαρισμάτων εἶναι τὰ σωματιχὰ, ,ἑκάστῳ“ διδόμενα τῶν ἁγίων ,πρὸς τὸ συμφέρον“ ἢ „zart ἀναλογίαν τῆς πίστεως“ ἢ ,καϑὼς βούλεται“ | ὃ διδούς" βούλεται δὲ σοφῶς, εἰ καὶ ἡμεῖς μὴ δυνάμεϑα ἑκάστῳ τῶν διδομένων αἰτίαν χαὶ λόγον ἄξιον τοῦ διδόντος εἰπεῖν. 3. μᾶλλον οὖν κεκαρποφορήκχει ἀπό τινος στειρώσεως μετα- βαλοῦσα ἡ τῆς "Ἄννης ψυχὴ ἤπερ τὸ σῶμα, κυῆσαν τὸν ,Σαμουήλ᾽ καὶ μᾶλλον ὃ Ἐζεκίας ϑεῖα γεγεννήκει τέχνα νοῦ ἤπερ σώματος, ἐκ τοῦ σωματικοῦ σπέρματος αὐτῶν γεγεννημένων" ἐπὶ πλεῖόν τε ἀπὸ νοητῶν „ErıBoviov δυσϑέντες ἐτύγχανον Ἐσϑὴρ καὶ Μαρδοχαῖος καὶ ὃ λαὸς ἤπερ ἀπὸ τοῦ Anav xal τῶν συμπνεόντων ἐόόννον τοῦ δια- φϑεῖραι τὴν ψυχὴν αὐτῆς ϑέλοντος ἄρχοντος τὴν δύναμιν. διακεχό- peı ἢ ἐκείνου τοῦ Ὀλοφέρνου. τίς δ᾽ οὐχ ἂν ὁμολογήσαι τῷ Avavig καὶ τοῖς σὺν αὐτῷ τὴν ψοητὴν εὐλογίαν φϑάνουσαν. ἐπὶ πάντας τοὺς ἁγίους, εἰρημένην | ὑπὸ τοῦ Ἰσαὰκ τῷ Ἰακὼβ, τήν᾽ „son, co ὃ ϑεὸς ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ, “ἐπὶ πλεῖον ἐγγεγονέναι ἤπερ τὴν σωματικὴν δρόσον, τὴν φλόγα νικῶσαν τοῦ Ναβουχοδονόσορ; μᾶλλον δὲ πεφίμωντο τῷ προφήτῃ Δανιὴλ οἱ ἀόρατοι λέοντες, οὐ- 1-10 am Rand von 1. Η. 07 ταῦτα ΤΊ 11 ἑκάστῳ) ἑκάστου Angl. (bei Del. 1 9198), ob (ἐφ᾽) &xaoıw? | 13 κεκαρποφορήκει ἐχεχαρποφορήχει liest Angl. (a. a. O.) ohne Grund | 15 γεγεννήχει) ἐγεγεννήχει Angl. (a. ἃ. 0.) | ἤπερ σώμα- τος--ἰθ αὐτῶν γεγεννημένων schreibe ich, vgl. τὸ σῶμα (2. 14); ἤπερ τὸ ἐκ τοῦ σ. σπ. αὐτῷ γεγεννημένον Bent. (bei Del, 1 224 Anm. 6), ἤπερ τὰ ἐκ τοῦ σ. on. αὐτοῦ γεγεννημένα Angl. (8. ἃ. Ὁ), ἤπερ τῶν ἐκ τοῦ σ. on. αὐτοῦ γεγεννημένων Lond. Del., ἤπερ τῶν ἐκ τοῦ σ. on. αὐτῶν γεγεννημένων T Ox. | 16 αὐτῶν) dv’ [so] T, vgl. oben 8. 336 2,2 [18 ἀμᾶν ΤΊ 18--19 am Rand von 1. Η. ἔσφαλ- ται γραφή. T | 18 die Lücke ist etwa so auszufüllen: (arg χαὶ μᾶλλον Ἰου- δὴϑ), ebenso Angl. (a. a. O.), nur dass er Ἰουδὶθ hinter ἄρχοντος einschiebt | 19 διαχεκόφει) διεχεκόφει Lond. | 20 ὁμολογήσαι τῷ ᾿Ανανίᾳ schreibe ich mit T. ὁμολογήσαι τῷ Ἡζαρίᾳ Ox.Lond., ὁμολογήσαιτο Ανανίᾳ Del. | 25 πεφίμωντο) ἐπεφίμωντο Angl. (a. a. O.). δὲν ἐνεργῆσαι δυνάμενοι κατὰ τῆς ψυχῆς αὐτοῦ, ἤπερ οἱ αἰσϑητοὶ, περὶ ὧν πάντες οἱ ἐντυγχάνοντες αὐτῇ τῇ γραφῇ ἐξειλήφαμεν. τίς δ᾽ οὕτως ἐχπεφεύγει τοῦ κεχειρωμένου ὑπὸ τῷ Ἰησοῦ τῷ σωτῆρι ἡμῶν κήτους τὴν γαστέρα, πάντα τὸν φυγάδα τοῦ ϑεοῦ καταπίνον- τος, ὡς Ἰωνᾶς χωρητιχὸς γινόμενος οἷς ἅγιος ἁγίου πνεύματος;