25.
'Thy kingdom come.' The 'kingdom of God,' according to the word of our Lord and Savior, 'comes not with observation,' 'nor shall they say: Lo here, or lo there' — but 'the kingdom of God is within' us ('for the word is very nigh, in our mouth and in our heart'). So it is plain that the one who prays for God's kingdom to come rightly prays concerning God's kingdom in himself — that it rise and bear fruit and be perfected. For every saint is ruled by God and obeys God's spiritual laws, dwelling in himself as in a well-ordered city — with the Father present to him, and Christ co-reigning with the Father in the perfected soul, according to the saying I recalled not long ago: 'We will come to him and make our abode with him.' And I suppose God's kingdom is recognized as the blessed state of the ruling faculty and the ordered rank of wise reasonings, and Christ's kingdom as the progressive words, saving to their hearers, and the works of righteousness performed, and of the other virtues — for the Son of God is Word and Righteousness. But every sinner is tyrannized by the 'ruler of this age,' since every sinner is owned by the present evil age, not offering himself to him who 'gave himself for our sins, that he might deliver us from the present evil age' — and he 'delivers' 'according to the will of our God and Father,' according to what is said in Galatians. And he who is tyrannized by this ruler of the age is ruled by sin by the voluntariness of his sinning. That is why Paul orders us no longer to submit when sin wills to rule us, commanding through these words: 'Let not sin, then, reign in your mortal body, to obey its lusts.'
But someone will say, to both — both the 'Hallowed be thy name' and the 'Thy kingdom come' — that if the pray-er prays to be heard, and is heard at some point, then plainly at some point God's 'name' shall be hallowed for someone, as aforesaid, and God's 'kingdom' shall stand in him. And if these things shall be his, how will he still becomingly pray concerning things present as though not present, saying 'Hallowed be thy name; thy kingdom come'? And if so, will there ever be a time when it is not becoming to say 'Hallowed be thy name; thy kingdom come'? We must say to this that, as one who prays to obtain a 'word of knowledge' and a 'word of wisdom' becomingly prays concerning these things always — always receiving, as he is heard, more contemplations of 'wisdom' and 'knowledge,' yet knowing 'in part' whatever at present he can hold, with the perfect, which annuls 'the partial,' 'then' to be revealed, when mind without sense assails the realities 'face to face' — so the perfect, both of hallowing God's 'name' in each of us and of his kingdom standing in him, cannot be unless the perfect 'come' also concerning 'knowledge' and 'wisdom' — and perhaps concerning the other virtues too. We journey toward perfection if we 'press toward the things before, forgetting the things behind.' To God's kingdom in us, then, the summit shall stand as we advance without ceasing — when what the Apostle said is fulfilled: that Christ, when all enemies are subjected to him, 'shall deliver the kingdom to God the Father, that God may be all in all.' That is why, praying 'without ceasing,' with a disposition made godlike by the Word, we say to our Father in the heavens: 'Hallowed be thy name; thy kingdom come.'
But concerning God's kingdom this too must be examined: that as there is no 'partnership of righteousness with lawlessness,' nor 'fellowship of light with darkness,' nor 'concord of Christ with Beliar' — so the kingdom of sin cannot co-exist with God's kingdom. If, then, we wish to be ruled by God, let 'sin in no way reign in our mortal body,' nor let us obey its commands, when it calls our soul to 'the works of the flesh' and things foreign to God. But 'mortifying our members on earth,' let us bear the fruits 'of the Spirit,' that as in a spiritual 'paradise' the Lord may walk in us, ruling us alone with his Christ — seated 'at his right hand' in us, from whom we pray to receive spiritual 'power' — and seated, 'until' all his enemies in us become 'the footstool of his feet,' and every principality and authority and power be annulled from us. For these things can come to be in each of us, and the last enemy be annulled — death — so that in us too it be said by Christ: 'O death, where is thy sting? O Hades, where is thy victory?' Now, then, let our 'corruptible put on' holiness in continence and all purity, and 'incorruption' — and our 'mortal' be clothed, death being annulled, with the Father's 'incorruption' — so that, ruled by God, we may already be in the goods of regeneration and resurrection.
Greek (GCS)
ΧΧΥ͵ 1. »Βλϑέτω ἡ βασιλεία σου.“ εἐ > βασιλεία τοῦ ϑεοῦ“ κατὰ τὸν λόγον τοῦ κυρίου καὶ σωτῆρος. ἡμῶν »μδτὰ παρα- τηρήσεως“ „OU ἔρχεται," «οὐδὲ ἐ ἐροῦσιν" ἰδοὺ ὧδε ἢ ἰδοὺ ἐκεῖ," ἀλλὰ »ἢ βασιλεία τοῦ ϑεοῦ ἐντὸς" ἡμῶν „eorw“ ᾿( ἐγγὺς“ γὰρ „ro ῥῆμά ἐστι 80 σφόδρα ἐν τῷ στόματι“ ἡμῶν ,καὶ ἐν τῇ καρδίᾳ“ ἡμῶν), δῆλον οτι Gen. 1, 8. — 11 Gen. 1, 11. — 12 Gen. 1, 9. — 18 Gen. 1, 20. — Gen. 1, 24. Deut. 30, 14 (Röm, 10, 8). 8 γενηϑείη Lond. γενηϑεῖεν Ox.Del. yerndein T | 7 τὸ (1}] τῷ Angl. (bei Del. 1 922b) σημαίνειν Bent. Del. (1 237 Anm. i) συμβαίνειν T Ausgg. | 12 (10) füge ich mit Angl. (a. a. O.) aus ἃ. LXX ein, vgl. unten 2.15 | 18 ἢ] καὲ Angl. (a.a. O.) | καὶ περὶ) καὶ zalneglT | 22 ἀναγχαίως) ἀναγχαῖον Lond. | 80 δηλονότι TAusgg. ὃ εὐχόμενος ἐλϑεῖν τὴν βασιλείαν τοῦ ϑεοῦ περὶ τοῦ τὴν ἐν αὐτῷ βασιλείαν τοῦ ϑεοῦ ἀνατεῖλαι χαὶ καρποφορῆσαι καὶ τελειωϑῆναι εὐλόγως εἴχεται: παντὸς μὲν ἁγίου ὑπὸ ϑεοῦ βασι- λευομένου καὶ τὸϊς πνευματικοῖς νόμοις τοῦ ϑεοῦ πειϑομένου, οἷ- ονεὶ εὐνομουμένην πόλιν οἰχοῦντος ἑαυτόν" παρόντος αὐτῷ τοῦ πατρὸς καὶ συμβασιλεύοντος τῷ πατρὶ τοῦ Χριστοῦ ἐν τῇ τετελειω- μένῃ ψυχῇ κατὰ τὸ εἰρημένον, οὐ πρὸ βραχέος ἐμνημόνευον᾽ οσερὸς αὐτὸν ἐλευσόμεϑα χαὶ μονὴν παρ᾿ αὐτῷ ποιησόμεϑα“ (καὶ οἶμαι γνοεῖσϑαι ϑεοῦ μὲν βασιλείαν | τὴν μακαρίαν τοῦ ἡγεμονιχοῦ κατά- στασιν xal τὸ τεταγμένον τῶν σοφῶν διαλογισμῶν, Χριστοῦ δὲ βασι- λείαν τοὺς προϊόντας σωτηρίους τοῖς ἀχούουσι λόγους καὶ τὰ μὲν ἐπι- τελούμενα ἔργα δικαιοσύνης καὶ τῶν λοιπῶν ἀρετῶν" λόγος γὰρ καὶ δικαιοσύνη ὁ υἱὸς τοῦ ϑεοῦ) παντὸς (dt) ἁμαρτωλοῦ κατατυραννου. μένου ὑπὸ τοῦ ἄρχοντος, τοῦ αἰῶνος τούτου," ἐπεὶ πᾶς ἁμαρτωλὸς τῷ ἐνεστῶτι αἰῶνι πονηρῷ φκείωται, μὴ ἐμπαρέχων ἑαυτὸν τῷ δόντι »ἑαυτὸν περὶ τῶν ἁμαρτωλῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ“. xal ἐξέληται“ „wara τὸ ϑέλημα τοῦ ϑεοῦ καὶ πατρὸς ἡμῶν“ κατὰ τὰ ἐν τῇ πρὸς Γαλάτας εἰρημένα ἐπιστολῇ. ὁ δὲ κατατυραννούμενος ὑπὸ τοῦ ἄρχοντος τούτου τοῦ αἰῶνος τῷ ἑχουσίῳ τῆς ἁμαρτίας καὶ βασιλεύεται ὑπὸ τῆς ἁμαρτίας" διόπερ κελευόμεϑα ὑπὸ τοῦ Παύλου μηχέτι ὑποτάσσεσϑαι ϑελούσῃ τῇ ἁμαρτίᾳ βασιλεύειν ἡμῶν, καὶ προστασσόμεϑά γε διὰ τούτων" „un οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ ϑνητῷ ἡμῶν σώματι εἰς τὸ ὕπα- κούειν ταῖς ἐπιϑυμίαις αὐτῆς.“ 2, ἀλλ᾽ ἐρεῖ τις πρὸς ἀμφότερα, τό TE ,ἀγιασϑήτω τὸ ὄνομά σου“ καὶ τὸ »ἐλϑέτω ἡ βασιλεία σου, ὅτι, εἰ ὁ εὐχόμενος dal τῷ ἐπακχούεσϑαι εὔχεται καὶ ἐπακούεταί ποτε, δηλονότι ἁγιασ- ϑήσεταί ποτε τινὶ κατὰ τὰ προειρημένα „to ὄνομα“ τοῦ ϑεοῦ, © — 22 Röm. 6, 12.— 25 Matth. 6, 9. Luk. 11, 2. — 26 Matth. 6, 10. Luk. 11, 2. 5 ἑαυτόν T Ausgg. αὐτόν schreiben Bent. Del. (I 238 Anm. b) unrichtig | 6 συμβασιλεύοντος Bent.Del. (I 238 Anm. Ὁ) Angl. (bei Del. I 922b), vgl. unten 7. 10f., συμβουλεύοντος TAusgg. | 7 ἐμνημόνευον Ox.Del., ἐμνημόνευσα Angl. (a. a. O.), ἐμνημόνευε T Wet. (am Rand) Lond. | 9—12 am Rand von 1. H. folgende Note (3 Zeilen): σῇ περὶ τῆς | βασιλειας κῦ τζοῦν 1 χὺ T | 18 (δὲ) füge ich mit Bent. Del. ( 238 Anm. c) Angl. (a. a. O.) ein | 16 ἁμαρτωλῶν) ἁμαρτιῶν Ox. Angl. (a. ἃ. Ὁ.) nach Gal. 1, 4; aber Origenes citiert bier nicht wörtlich | 17 χαὶ &&&n-' ται < Ox. u. tilgt Angl. (a. a. O.) unrichtig | 28 ἡμῶν») ὑμῶν Ox. Angl. (a. a. O.) nach Röm. 6, 12, doch vgl. unten 8. 3568 Ζ. 30 | 24 αὐτῆς] vgl. Origenes, Comm. χαὶ „m βασιλεία“ τοῦ ϑεοῦ ἐνστήσεται. εἰ δὲ ταῦτ᾽ αὐτῷ ἔσται, πῶς ἔτι καϑηκόντως εὔξεται περὶ τῶν παρόντων ἤδη ὡς μὴ παρόν- τῶν λέγων" υἀγιασϑήτω τὸ ὄνομά σου" ἐλθέτω ἡ βασιλεία σου“ ; εἰ δὲ τοῦτο, ἔσται ποτὲ καϑῆχον μὴ λέγειν" »ἁγιασϑήτω τὸ ὄνομά σου; ἐλϑέτω Y βασιλεία σου.“ λεχτέον πρὸς ταῦτα ὅτι, ὥσπερ ὃ εὐχόμενος λόγου »γνώσεως“ τυχεῖν καὶ λόγου „ooplac‘ χαϑηχόντως ἀεὶ περὶ τούτων εὔξεται, ἀεὶ μὲν πλείονα ϑεωρήματα »Οοφίας“ καὶ ,γνώσεως“ ἐν τῷ ἐπαχούεσϑαι ληψόμενας, πλὴν „ex μέ- ρους“ γινώσκων μὲν ὅσα ποτ᾽ ἂν χωρῆσαι ἐπὶ τοῦ παρόντος δυνηϑῇ, τοῦ (δὲ) τελείου καὶ καταργοῦντος „to ἐχ μέρους“ „tore“ φανερω- ϑησομένου, ὅτε (πρόσωπον πρὸς πρόσωπον“ ὁ νοῦς προσβάλλει χωρὶς αἰσϑήσεως τοῖς ῬοηΈΟΙ͂ς. οὕτως „ro τέλειον“, τοῦ ἁγιασϑῆναι ἑχάστῳ ἡμῶν »τὸ ὄνομα“ τοῦ ϑεοῦ καὶ τοῦ ἐνστῆναι. αὐτοῦ τὴν βασιλείαν οὐχ οἷόν τε ἐστὶν, ἐὰν μὴ ,ἔλϑηῃ“ καὶ „co“ περὶ τῆς »γνώσεως“ καὶ „ooplas“ ,ιτέλειον“ τάχα δὲ καὶ τῶν λοιπῶν ἀρετῶν. ὁδεύομεν δὲ ἐπὶ τὴν τελειότητα, ἐὰν, τοῖς“ »ἔμπροσϑεν" ἐπεχτεινόμε- vor τῶν ὄπισϑεν ἐπιλανϑανώμεϑα. τῇ οὐν ἐν ἡμῖν βασιλείᾳ τοῦ ϑεοῦ ἡ ἀκρότης ἀδιαλείπτως προκόπτουσιν ἐνστήσεται, ὅταν πλη- ρωϑῇ τὸ παρὰ τῷ ἀποστόλῳ εἰρημένον, ὅτι ὁ Χριστὸς, πάντων αὐτῷ τῶν ἐχϑρῶν ὑποταγέντων, παραδώσει ,τὴν βασιλείαν τῷ ϑεῷ καὶ πατρὶ“ ἵνα ἡ ὃ ϑεὸς τὰ πάντα ἐν πᾶσι.“ διὰ τοῦτο "ἀδιαλείπτως" προσευχόμενοι μετὰ διαϑέσεως τῷ λόγῳ ϑεοποιου- μένης λέγωμεν τῷ ἐν οὐρανοῖς πατρὶ ἡμῶν ,ἀγιασϑήτω τὸ ὄνομά σου" ἐλϑέτω ἡ βασιλεία σου." 3. „gr δὲ} περὶ τῆς τοῦ ϑεοῦ βασιλείας καὶ τοῦτο σιαλῇπ- τέον, ὅτι, ὥσπερ οὐκ ἔστε »μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ“ οὐδὲ »κοινωνία φωτὶ πρὸς σχότος““ οὐδὲ οσυμφώνησις Χριστῷ πρὸς Βελίαρ,“ οὕτως ἀσυνύπαρκχτόν ἐστι τῇ βασιλείᾳ τοῦ ϑεοῦ βασιλεία τῆς ἁμαρ]τίας. εἰ τοίνυν ϑέλομεν ὑπὸ ϑεοῦ βασιλεύεσϑαι, μηδαμῶς 240 »βασιλευέτω ἡ ἁμαρτία ἐν τῷ ϑνητῷ ἡμῶν σώματι," μηδὲ ὑπαχούοω- μὲν τοῖς προστάγμασιν αὐτῆς, ἐπὶ, τὰ ἔργα τῆς σαρκὸς“ καὶ τὰ ἀλλό- 10 (δὲν füge ich ein, da sonst das vorausgehende μὲν (Z. 9) ohne Entsprechung wäre | hinter τελείου + ὡς Bent. u. Del. (I 239 Anm. ἃ) ohne Grund | φανερω- ϑησομένου Bent.Del. (I 239 Anm.d) Angl. (bei Del. I 922b), φανερωθησόμενον Ausgg., φανερωϑησομένον T | 11 προσβάλλει] προσβαλεῖ Angl. (a. a. Ὁ.) ohne Grund | 17 τῇ--ἰασιλείᾳ)] τῆς--- βασιλείας Angl. (ἃ. ἃ. Ὁ.) ohne Grund | 38 Βελίαρ] βελέαλ Ox. τρια τοῦ ϑεοῦ προχαλουμένης ἡμῶν τὴν Yuynv' ἀλλὰ νεχρώσαντες „Ta μέλη τὰ ἐπὶ τῆς γῆς" καρποφορῶμεν τοὺς καρποὺς »τοῦ πνεύματος," ἵνα ὡς, ἐν' “»παραδείσφ“" πνευματικῷ κύριος ἡμῖν ἐμπερεπατῇ, βασιλεύων ἡμῶν μόνος σὺν τῷ Χριστῷ αὐτοῦ, ἐν ἡμῖν „ex δεξιῶν“ καϑημένῳ ns, εὐχόμεϑα λαβεῖν υδυνάμεως"“ πνευματιχῆς καὶ καϑεζομένῳ, ἕως" πᾶντες οἱ ἐν ἡμῖν ἐχϑροὶ αὐτοῦ γένωνται ουὑποπόδιον τῶν ποδῶν" αὐτοῦ καὶ καταργηϑῇ ἀφ᾽ ἡμῶν πᾶσα ἀρχὴ καὶ ἐξουσία καὶ δύναμις. δυνατὸν γὰρ ταῦτα καϑ᾽ ἕχαστον ἡμῶν γενέσϑαι καὶ τὸν ἔσχατον ἐχϑρὸν καταργηϑῆναι, τὸν ϑάνατον, ἵνα καὶ ἐν ἡμῖν λέγηται ὑπὸ τοῦ 10 Χριστοῦ" «(ποῦ σου, ϑάνατε, τὸ κέντρον; ποῦ σου, ᾷδη, τὸ νῖχος;" ἤδη τοίνυν „to φϑαρτὸν" ἡμῶν ἐνδυσάσϑω τὴν ἐν ayveig καὶ πάσῃ καϑαρότητι ἁγιωσύνην καὶ »ἀφϑαρσίαν,“ υκαὶ τὸ ϑνητὸν" ἀμφιεσάσ- ϑω, τοῦ ϑανάτου κατηργημένου, τὴν πατρικὴν „asavaolav“" ὥστε ἡμᾶς βασιλευομένους ὑπὸ τοῦ ϑεοῦ ἤδη εἶναι ἐν τοῖς παλιγγενεσίας 15 χαὶ ἀναστάσεως ἀγαϑοῖς.