20.
But there is a difference between church and synagogue: the church, properly speaking, 'has no spot or wrinkle or any such thing,' but is holy and blameless — into which neither one 'born of a harlot' enters, nor the 'crushed' or 'cut off,' nor an Egyptian or Idumaean, unless, with sons born to them, they can barely be fitted to the church by the third generation, nor a Moabite or Ammonite, unless a tenth generation be fulfilled and an age completed; while the synagogue is built by a centurion — he did this in the times before the sojourn of Jesus, when faith had not yet been witnessed, such 'as not even in Israel' did the Son of God find. He, then, who loves 'to pray' 'in the synagogues' is not far from the corners 'of the streets.' But the saint is not like that: for he does not love 'to pray' but loves it, and not 'in synagogues' but in churches, and not 'on corners of streets' but in the straightness of the narrow and straitened way — and not 'that he may be seen by men' but that he may be seen 'before the Lord God.' For it is a male thing to know 'the acceptable year of the Lord' and to keep the commandment that says: 'Three times in the year shall every male appear before the Lord God.'
But the 'that they may be seen' must be heard exactly: nothing seen is good — as if it were by seeming, and did not truly stamp the impression, misleading it instead of impressing it exactly and truly. As the actors of certain dramas in the theaters are not what they say, nor, in respect of the mask they wear, are they what they are seen to be — so all who mold the impression of the good by seeming are not righteous but hypocrites of righteousness, acting their hypocrisy in their own theater, 'in the synagogues and on the corners of the streets.' But he who is no hypocrite, stripping off everything foreign, and furnishing himself to please, in a theater incomparably greater than all the theater aforesaid — enters into his own 'closet,' shutting upon the stored wealth the treasure 'of wisdom and knowledge' for himself; and nodding nowhere outward, gaping after nothing outward, shutting every 'door' of the senses, lest he be dragged by the senses and their impression steal in upon his mind — prays to the Father who neither flees nor forsakes such secrecy but dwells in it, with the Only-begotten present with him. For 'I,' he says, 'and the Father will come to him and make our abode with him.' And it is plain that the righteous, if we so pray, shall address not God only but a Father — as sons not left behind, with him present in our 'secret,' watching it and doing more things in the storehouse, if we shut 'its door.'
Greek (GCS)
διαφορὰ ἐκκλησίας καὶ συναγωγῆς (τῆς μὲν κυρίως ἐχκλησίας οὐκ ἐχούσης „ortAov ἢ ῥυτίδα N τι τῶν τοιού- 177 τῶν ἀλλὰ“ ἁγίας καὶ ἀμώμου τυγχανούσης, εἰς ἣν οὔτε 6 „Ex πόρνης“ εἰσέρχεται οὔτε ὃ ,,3λαδίας““ ἢ ,,(ἀποκεχομμένος“ ἀλλ᾿ οὐδὲ Αἰγύπ- tios ἢ Ἰδουμαῖος, ἐὰν μὴ υἱῶν γεννηϑέντων αὐτοῖς διὰ τὴν τρί- την γενεὰν μόλις δυνηϑῶσιν ἐφαρμόσαι τῇ ἐχκλησίᾳ, οὐδὲ ὁ, Μωα- βίτης“ καὶ Αμμανίτης,“ ἐὰν μὴ δεκάτη γενεὰ πληρωϑῇ καὶ 6 αἰὼν 20 τελεσϑῇ᾽ τῆς δὲ συναγωγῆς ὑπὸ ἑκατοντάρχου οἰχοδομουμέγης, ἐν τοῖς πρὸ τῆς Ἰησοῦ ἐπιδημίας χρόνοις τοῦτο ποιοῦντος, ὅτε οὐδέπω μεμαρτύρηται , πίστι» ἔχειν, ὁπόσην ,οοὐδὲ ἐν τῷ Ἰσραὴλ“ εὗρεν ὃ υἱὸς τοῦ ϑεοῦ), ὃ φιλῶν δὴ ,(προσεύχεσϑαι““ „Ev ταῖς συναγωγαῖς“ 1 ἐν αὐτῷ-- φιληδονίας) ἐν αὐτῷ ἕστηκεν, οὐκ ἄλλως ἐν ταῖς γωνίαις τῶν πλατειῶν προσευχόμενος, (ἢ) διὰ τῆς φιλοδοξίας Bent. (bei Del. I 228 Anm. h), ἐν ἢ ἕστηχεν οὐ χαλῶς (6) ἐν ταῖς γωνίαις τῶν nA. ne. διὰ τῆς φιληδονίας. Angl. (bei Del. I 920%); besser wäre nach Bent. u. Angl. zu schreiben: ἐν αὐτῷ ἕστηκεν οὐχ ἄλλως (ἢ 6) ἐν ταῖς γωνίαις τῶν mA. ne. διὰ τῆς φιληδονίας, wenn eine Änderung nötig | 5 ἀσεβεῖν] εὐσεβεῖν lesen Bent. Del. (I 229 Anm. a) Angl. (a. a. 0.) nicht richtig | 6 ἀεὶ] εἰσιν Bent. Del. (1 229 Anm. b) Wet. (am Rand) | 16 εἰσέρχη- ται Lond. | 17 ἐὰν μὴ υἱῶν γεννηθέντων αὐτοῖς Ox.Del., ἐὰν δὲ υἱοὶ γεννηϑῶσιν αὐτοῖς liest Bent. (bei Del. I 229 Anm. d) nach ἃ. LXX; ἐὰν δὲ υἱῶν γεννηϑέντων αὐτοῖς TLond. | 19 Ἀμμανίτης Lond. ἀμανίτης TOx.Del. | 20 ἑχατοντάρχου Ox. (p.168) Lond.Del., zö [= χριστοῦ) T; der ‚Fehler ist, wie Ox. (p.168) richtig bemerkt, wohl so zu erklären, dass die Vorlage 6%00 [= ἑχατοντάρχου] bot, was von dem Schreiber nicht verstanden und in χριστοῦ verlesen wurde | 28 δὴ Angl. (a. a. O.) u. Del. (1 229 Anm. g), δὲ TAusgg. οὐ uaxpav ἐστε τῶν γωνιῶν ,τῶν. πλατειῶν.“ ἀλλ οὐχ 0 αἀγιος τοιοῦτος" οὐ φιλεῖ γὰρ ,,ἰπροσεύχεσϑαι“ ἀλλὰ ἀγαπᾷ, καὶ οὐκ „Ev συναγωγαῖς“ all ἐν ἐχχλησίαις, καὶ οὐχ „ev γωνίαις πλατειῶν“ ἀλλ᾿ ἐν τῇ εὐθύτητι τῆς στενῆς καὶ τεϑλιμμένης ὁδοῦ, ἀλλὰ καὶ οὐχ ἵνα φανῇ ,τοῖς ἀνθρώποις“ all ἵν ὀφϑῇ ,,ἐἐνώπιον κυρίου τοῦ E00.“ ἀῤῥην γάρ ἐστι τὸν, δεχτὸν ἐνιαυτὸν κυρίου“ νοῶν καὶ τὴν ἐντολὴν τηρῶν τὴν λέγουσαν᾽ «τρὶς τοῦ ἐνιαυτοῦ ὀφϑήσεται πᾶν ἀρσενικὸν ἐνώπιον κυρίου τοῦ ϑεοῦ.“ 2. ἐπιμελῶς δὲ ἀκουστέον τοῦ ροφανῶσιν,“ ἐπεὶ οὐδὲν φαινό- μενον καλόν ἔστιν, οἱονεὶ δοκήσει ὃν καὶ οὐκ ἀληθῶς καὶ τὴν φαν- τασίαν πλανῶν all’ οὐχ ἀχριβῶς καὶ ἀληϑῶς ἐκτυποῦν. ὥσπερ δὲ οἷ ἐν τοῖς ϑεάτροις δραμάτων τινῶν ὑποκχριταὶ οὐχ ὅπερ λέγουσίν εἰσιν, οὐδ᾽ ὅπερ βλέπονται καϑ᾽ ὃ περίκεινται πρόσωπον τοῦτο τυγχάνουσιν" οὕτως καὶ πάντες οἱ ἐπιμορφάζοντες τῷ δοκεῖν τὴν τοῦ χαλοῦ φαντασίαν οὐ δίκαιοι ἀλλ᾽ ὑποχριταί εἰσι δικαιοσύνης, καὶ αὐτοὶ ἐν ἰδίῳ ϑεάτρῳ ὑποχριϊνόμενοι, „rals συναγωγαῖς καὶ ταῖς γωνίαις τῶν πλατειῶν.“ ὃ δὲ μὴ ὑποκριτὴς ἀλλὰ πᾶν τὸ ἀλλό- τριον ἀποθέμενος, ἐν τῷ παντὸς τοῦ προειρημένου ϑεάτρου καϑ' ὑπερβολὴν μείζονι ἑαυτὸν ἀρέσχειν εὐτρεπίζων, εἰσέρχεται εἰς τὸ ἑαυτοῦ „tauelov,‘ ἐπὶ τοῦ ἐναποτεϑησαυρισμένου πλούτου τὸν, τῆς σοφίας καὶ γνώσεως“ ϑησαυρὸν ἑαυτῷ ἀποχλείσας" καὶ μηδαμῶς ἔξω νεύων μηδὲ περὶ τὰ ἔξω χεχηνὼς πᾶσάν τε, τὴν ϑύραν“ τῶν αἰσϑητηρίων ἀποκλείσας, ἵνα μὴ ἕλχηται ὑπὸ τῶν αἰσϑήσεων μηδὲ ἐκείνων ἡ φαντασία τῷ νῷ αὐτοῦ ἐπεισχρίνηται, προσεύχεται τῷ τὸ τοιοῦτον χρυπτὸν μὴ φεύγοντι μηδὲ ἐγκαταλείποντι πατρὶ ἀλλ᾽ ἐν αὐτῷ κατοικοῦντι, συμπαρόντος αὐτῷ καὶ τοῦ μονογενοῦς. ἐγὼ γὰρ, φησὶ, „wel ὃ πατὴρ“ πρὸς αὐτὸν ἐλευσόμεϑα καὶ μονὴν παρ᾽ αὐτῷ ποιησόμεθα.“ δῆλον δὲ ὅτι τῷ δικαίῳ, ἐὰν δὴ οὕτως εὐχώ- μεϑα, οὐ μόνον ϑεῷ ἀλλὰ καὶ πατρὶ ἐντευξόμεϑα, ὡς υἱῶν μὴ ἀπο- λειπομένῳ ἀλλὰ παρόντε ἡμῶν „TO χρυπτῷ“ καὶ ἐφορῶντι αὐτὸ 10 ἀληϑῶς) ἀληϑὲς Huet (am Rand) ἀλή [60] T|’ 11--12 am Rand σῇ von 1.H. T|12 δραμάτων Ausgg. δραμόντων T | 18 ϑεάτρου) von 1]. H. aus ϑεάτρῳ, w. e. sch., corrigiert T, ϑεάτρῳ Lond. | 19 ἑαυτὸν schreibe ich mit Angl. (bei Del. I 9203), dem Del. (ebenda) zustand; denn εὐτρεπίζων erfordert ein Accusativob- ject; ἑαυτῷ T Ausgg. 187 χαὶ | πλείονα τὰ ἐν τῷ ταμείῳ ποιοῦντι, ἐὰν αὐτοῦ ,τὴν ϑύραν“ ἀποκλείσωμεν.