31.
It seems to me not out of place, after this, for the filling of the problem concerning prayer, to discuss more elementarily the condition and the figure the pray-er must have, and the place where one must pray, and the direction toward which one must look, without any circumstance — and the season fit and choice for prayer, and anything like these. The condition must be laid upon the soul, the figure upon the body. Paul, then — as we said above — sketches the condition in the 'pray' 'without wrath and doubting,' and the figure in the 'lifting holy hands' — which I take him to have received from the Psalms, running thus: 'The lifting of my hands, an evening sacrifice.' Concerning place: 'I will, then, that men pray in every place.' Concerning direction, in Solomon's Wisdom: 'that it be known that one must outrun the sun unto thy thanksgiving, and meet thee before the light's rising.'
It seems to me, then, that one about to come to prayer — pausing a little and furnishing himself — becomes more attentive and vigorous toward the whole of prayer: casting off all temptation and turmoil of thoughts, reminding himself as far as possible of the greatness to which he approaches, and that it is impious to come to him slack and loose, as it were despising — laying aside all foreign things — so to come to pray: stretching, as it were, his soul before his hands, and straining his mind before his eyes toward God, and before standing, waking his ruling faculty from sloth and stationing it toward the Lord of all — laying aside all remembrance of wrongs toward any deemed to have wronged him, so far as he too wishes God not to remember wrongs against him — who wronged him and sinned against many neighbors, or is conscious of whatever deeds against right reason. Nor must one doubt that, though the body's conditions are myriad, the condition with outstretched hands and uplifted eyes is to be preferred before all — bearing, as it were, upon the body the image of the properties befitting the soul in prayer. And this, I say, must come to be principally without any circumstance. For with circumstance it has been given to pray becomingly at times seated — for some not-contemptible disease of the feet — or even reclining, for fevers or such weaknesses; and for encompassing circumstance — say, if we sail, or business forbids us, withdrawing, to render the owed prayer — one may pray without even pretending to do so.
And kneeling too — when one is about to accuse his own sins before God, entreating healing and forgiveness for them — know that it is a symbol of the fallen and subjected: Paul saying, 'For this I bend my knees to the Father, from whom every family in the heavens and on earth is named.' And the intelligible kneeling — so called from falling prostrate to God 'in Jesus' name,' ... each being humbling itself to him — the Apostle seems to me to declare in the 'that in Jesus' name every knee bow, of heavenly and earthly and under-earthly.' For that the heavenly bodies are figured so as to have even bodily knees must hardly be supposed — their bodies being proved spherical by the exact students of these things. And he who will not accept this will accept — unless he blush before reason — the uses of each member: that nothing in them was crafted by God in vain. Either way he trips: whether he says bodily members came to them from God in vain and not for their own work, or says the inward parts and the straight gut perform their own uses even in the heavenly ones. And he shall conduct himself most foolishly if, statue-fashion, one supposes only the surface to be manlike, but no longer the depths. This, I say, examining kneeling, and seeing that 'in Jesus' name every knee shall bow, of heavenly and earthly and under-earthly.' And what stands written in the prophet, 'To me every knee shall bow,' is the same.
And concerning place, know that every place becomes fit for praying by one who prays well: 'For in every place they bring incense to me,' 'says the Lord'; and 'I will, then, that men pray in every place.' But there is an ordinance, for performing prayers at leisure undistracted — each choosing, of his own house if possible, the more reverend spot — to pray thus, so to speak, in a place: overseeing, besides the general examination of it, whether in this place where he prays anything was ever done amiss and against right reason. For he has made not only himself but even the place of his own prayer such that God's oversight flees thence. And overseeing more fully this place too, I must state an opinion — perhaps weighty, but to the exact trier not contemptible. In the place of not unlawful intercourse, but what by the apostolic word is conceded 'by concession, not by command,' it must be examined whether it is holy and pure to address God. For to be at leisure 'for prayer' as one must is impossible unless one devote himself to it 'by agreement for a season' — so perhaps concerning the place too, if possible, one must consider.
But a place of prayer has a certain grace toward profit: the place of the believers' assembly together — where, as is likely, angelic powers too oversee the gatherings of believers, and the very power of our Lord and Savior — already, too, holy spirits; and, I suppose, the predeceased — and plainly those still in life, though the how is not easy to say. And concerning angels, reckon thus: if 'the angel of the Lord encamps round them that fear him, and shall deliver them,' and Jacob speaks truth — not of himself only but of all devoted to the understanding God — saying, 'The angel who delivers me from all evils' — it is likely, with more genuinely gathered to Christ's glory, that each one's angel encamps 'round' each 'of them that fear,' with that man whom he is trusted to guard and dispense. So that over the saints gathering there is a double church — one of men, one of angels. And if Raphael says of Tobit alone that he brought his prayer 'for a memorial' — and after him Sarah's, who later became his bride through her marriage to Tobias — what must be said, when more accompany in the same place and the same mind, and are bodied together in Christ? And concerning the Lord's power present with the church, Paul says: 'You gathered, and my spirit, with the power of the Lord Jesus' — as the 'power of the Lord Jesus' joins not with Ephesians only but Corinthians too. And if Paul, still girt with the body, deemed his own spirit to join in Corinth — the blessed departed must not be despaired of reaching the churches in spirit — perhaps more than one in the body. That is why the prayers in them must not be despised — having something choice for the one who genuinely joins them.
But as Jesus' power, and Paul's spirit and his like, and the angels of 'the Lord' 'encamping round' each saint, accompany and join those genuinely assembled — so conjecture whether, if one unworthy of a holy angel, or devoting himself to a diabolical angel by what he sins and transgresses despising God — such a one, though his like be rare, shall not long escape the angels' providence, overseeing the church in service of the divine will, bringing such one's falls to the many's knowledge. But if such become a multitude, gathering in human fellowships and pursuing something more bodily, they shall not be overseen. Which is declared in Isaiah, with the Lord saying: 'Not even if you come to be seen by me' — 'for,' he says, 'I will turn my eyes from you' — 'and if you multiply supplication, I will not hear you.' For perhaps, instead of the aforesaid double array of holy men and blessed angels, there comes again a double meeting together of impious men and wicked angels — and of such a gathering it might be said, by holy angels and sacred men: 'I sat not with a council of vanity, and with transgressors I will not enter. I hated the church of evildoers, and with the impious I will not sit.'
That is why, I suppose, those in Jerusalem and all Judaea, come into more sins, became subject to enemies — abandoned by God and the championing angels and the saints' salvation, the law-forsaking peoples. For so too whole gatherings are at times forsaken, to fall into temptations — that 'even what' they 'seem to have' be 'taken from them': like the cursed fig tree, 'taken from its roots' for giving no fruit to the hungry Jesus — withering, and losing what little vital power in faith they had. This, I take it, I necessarily said, examining a place of prayer, and presenting the choice in place: in the saints' assembly together, and more reverently in the church gathered to the same.
Greek (GCS)
ΧΧΧΙῚ 1. Δοκεῖ δέ μοι μετὰ ταῦτα οὐχ ἄτοπον εἶναι ὑπὲρ τοῦ πληρωϑῆναι τὸ περὶ τῆς εὐχῆς πρόβλημα διαλαβεῖν εἰσαγωγικώτερον περὶ τῆς καταστάσεως καὶ τοῦ σχήματος, ὃ δεῖ ἔ ἔχειν τὸν εὐχόμενον, xal τόπου, οὗ εὔχεσϑαι χρὴ, καὶ κλίματος, εἰς ὃ ἀφορᾶν δεῖ χωρὶς πάσης περιστάσεως, καὶ χρόνου εἰς εὐχὴν ἐπιτηδείου καὶ ἐξαιρέτου, καὶ εἴ τι τούτοις ἐστὶν ὅμοιον. χαὶ τὸ μὲν τῆς καταστάσεως εἰς τὴν ψυχὴν ἐγχαταϑετέον, τὸ δὲ τοῦ σχήματος εἰς τὸ σῶμα. φησὶ τοίνυν ὁ Παῦλος, ὡς ἐν τοῖς ἀνωτέρω ἐλέγομεν, τὴν κατάστασιν ὑπογράφων ἐν τῷ δεῖν ,προσεύχεσϑαι““ ο,χωρὶς ὀργῆς χαὶ διαλογισμοῦ,“ τὸ δὲ σχῆμα ἐν τῷ »ἐπαίροντας ὁσίους χεῖρας“ ὅπερ εἰληφέναι μοι δοκεῖ ἀπὸ τῶν ψαλμῶν, οὕτως ἔχον" »ἔπαρσις τῶν χειρῶν μου ϑυσία ἕσπε- ewn“ περὶ Ἧ τόπου" ,ββούλομαι ob» προσεύχεσϑαι | τοὺς ἄνδρας ἐν παντὶ τόπῳ“ περὶ δὲ κλίματος ἐν τῇ Zopla Σολομῶντος" ὅπως γνωστὸν ἢ ὅτι δεῖ φϑάνειν τὸν ἥλιον ἐπ᾽ εὐχαριστίαν σου καὶ πρὸ ἀνατολῆς φωτὸς ἐντυγχάνειν σοι." 2. δοχεῖ τοίνυν μοι τὸν μέλλοντα ἥκειν ἐπὶ τὴν εὐχὴν, ὀλίγον ὑποστάντα καὶ ἑαυτὸν εὐτρεπίσαντα, ἐπιστρεφέστερον καὶ εὐτονώ- τερον πρὸς τὸ ὅλον γενέσϑαι τῆς εὐχῆς" πάντα πειρασμὸν καὶ λο- γισμῶν ταραχὴν ἀποβεβληκότα ἑαυτόν τε ὑπομνήσαντα κατὰ τὸ δυ. νατὸν τοῦ μεγέϑους, ᾧ προσέρχεται, καὶ ὅτι ἀσεβές ἐστε τούτῳ 1 σβέννυντες TAusgg. | 9 ἰσχύσαι T Ausgg. | τὸ τοῦ πονηροῦ T Ox.Lond. τὰ τοῦ πονηροῦ (scil. βέλη) Del. τὸ τοῦ πονηροῦ (πῦρ) Angl. (bei Del. I 9288), aber zu πῦρ passt λύοντας (Z. 10) nicht | 10 αὐτὸ TOx.Lond. αὐτὰ Del. | 80 πάντα πειρασμὸν] (za) πάντα περισπασμὸν lesen Bent. u. Del. (1 267 Anm. b) nicht ohne Wahrscheinlichkeit. χαῦνον καὶ ἀνειμένον προσελϑεῖν καὶ ὡσπερεὶ καταφρονοῦντα, ἀπο- ϑέμενον πάντα τὰ ἀλλότρια, οὕτως ἥκειν ἐπὶ τὸ εὔξασϑαι, πρὸ τῶν χειρῶν ὡσπερεὶ τὴν φυχὴν ἐχτείναντα καὶ πρὸ τῶν ὀφϑαλμῶν τὸν νοῦν πρὸς τὸν ϑεὸν ἐντείναντα καὶ πρὸ τοῦ στῆναι διεγείραντα χα- μόϑεν τὸ ἡγεμονικὸν καὶ στήσαντα αὐτὸ πρὸς τὸν τῶν ὅλων κύ- ριον, πᾶσαν μνησικακίαν τὴν πρός τινα τῶν ἠδικηχέναι δοκούντων ἐπὶ τοσοῦτον ἀποϑέμενον, ὅσον τις καὶ αὐτῷ (ἀνμνησικακεῖν τὸν ϑεὸν βούλεται, ἠδικηχότι καὶ εἰς πολλοὺς τῶν πλησίον ἡμαρτηχότι ἢ ὁποῖα δή ποτε παρὰ τὸν ὀρϑὸν λόγον πεπραγμένα ἑαυτῷ συ»- εἰδότι. οὐδὲ διστάσαι γὰρ χρὴ ὅτε, μυρίων καταστάσεων οὐσῶν τοῦ σώματος, τὴν χατάστασιν τὴν μετ᾽ ἐχτάσεως τῶ» χειρῶν καὶ ἀνατάσεως τῶν ὀφθαλμῶν πάντων προχριτέον, οἱονεὶ τὴν εἰχόνα τῶν πρεπόντων ἰδιωμάτων τῇ ψυχῇ κατὰ τὴν εὐχὴν φέροντα καὶ ἐπὶ τοῦ σώματος. ταῦτα δὲ λέγομεν χωρὶς πάσης περιστάσεως δεῖν γενέσϑαι προηγουμένως" μετὰ γὰρ περιστάσεως δέδοται χαϑηχόντως ποτὲ καϑεζόμενον εὔξασϑαι διά τινα νόσον τῶν ποδῶν οὐχ εὐκατα- φρόνητον ἢ καὶ χατακείμενον διὰ πυρετοὺς ἢ τοιαύτας ἀσϑενείας, καὶ διὰ περιεστῶτα δὲ, φέρε εἰπεῖν, ἐὰν πλέωμεν, ἢ τὰ πράγματα μὴ ἐπιτρέπῃ ἀναχωροῦντας ἡμᾶς ἀποδοῦναι τὴν ὀφειλομένην εὐχὴν, ἔστιν εὔξασϑαι μηδὲ προσποιούμενον τοῦτο ποιεῖν. 3. xal ἡ γονυκλισία δὲ ἴτε ἀναγκαία ἐστὶν, ὅτε τις μέλλει τῶν ἰδίων ἐπὶ ϑεοῦ ἁμαρτημάτων κατηγορεῖν, ἱκετεύων περὶ τῆς ἐπὶ τούτοις ἰάσεως καὶ τῆς ἀφέσεως αὐτῶν, εἰδέναι χρὴ ὅτι σύμβολον τυγχάνει τοῦ ὑποπεπτωχότος καὶ ὑποτεταγμένου, Παύλου λέγοντος" »τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται.“ τὴν δὲ νοητὴν γονυ- κλισίαν, οὕτως ὀνομαζομένην παρὰ τὸ ὑποπεπτωκχέναι τῷ ϑεῷ „Ev 5 στήσαντα Angl. (bei Del. 1928) richtig, στῆσαι TAusgg. | 1 αὐτῷ (ἀλμνη- σικαχεῖν schreibe ich mit Del. (1 267 Anm. d), αὑτῷ (ἀδμνησιχακεῖν oder αὖ- τῷ (un) μνησικακεῖν Angl. (a. a. O.), αὐτῷ (un) μνησικακεῖν Ox. αὑτῷ μνησικακεῖν (scil. καταστάσεων) Angl. (a. a. O.); aber wenn man πάντων ändern wollte, so läge πάντως näher als πασῶν | 18 φέροντα) φέροντι liest Ang]. (a. a. Ὁ.) ohne Grund | 18 διὰ περιεστῶτα schreibe ich mit Angl. (a. a. O.), διὰ περιεστῶτος T Ausgg. | 19 ἡμᾶς schreibe ich mit Angl. (a. a. O.), μὴ (was Del. tilgen will) T Ausgg. | 20 ἔσεϊν Col ἐστὶν T Ausgg. τῷ ὀνόματι Ἰησοῦ“ [xal] ἕχαστον τῶν ὄντων (xal) αὐτῷ ἑαυτὸν Te- ταπεινωκέγαι, δηλοῦν μοι 6 ἀπόστολος φαίνεται ἐν τῷ (ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων | καὶ κα- ταχϑονίων.“ ἐσχηματίσϑαι γὰρ τῶν ἐπουρατίων τὰ σώματα, ὡς καὶ γόνατα σωματικὰ ἔχειν αὐτὰ, ὑπολαμβάνειν οὐ πάνυ τι χρὴ, σφαιρο- edv παρὰ τοῖς ἀχριβῶς περὶ τούτων διειληφόσιν ἀποδεδειγμένων αὐτῶν τῶν σωμάτων. ὃ δὲ μὴ βουλόμενος τοῦτο παραδέξασϑαι, καὶ τὰς χρείας, ἑχάστου τῶν μελῶν, iva μὴ μάτην 7 τι δεδημιουργημένον αὐτοῖς ὑπὸ τοῦ ϑεοῦ, ἐὰν μὴ ἀναιδεύηται πρὸς τὸν λόγον, παρα- δέξεται, ἑχατέρωϑεν πταίων, εἴτε φήσει μέλη σώματος μάτην καὶ μὴ ἐπὶ τῷ ἰδίῳ ἔργῳ γεγονέναι αὐτοῖς ὑπὸ τοῦ ϑεοῦ, εἴτε ἐρεῖ τὰ ἔγκατα καὶ τὸ ἀπευϑυσμένον ἔντερον τὰς ἰδίας χρείας ἐπιτελεῖν καὶ ἐν τοῖς ἐπουρανίοις. σφόδρα δὲ μωρῶς ἀναστραφήσεται, ἐὰν τρό- πον ἀνδριάντων τις νομίζῃ τὴν μὲν ἐπιφάνειαν μόνην εἶναι ἀνϑρω- ποειδῇ οὐχέτι δὲ καὶ τὰ ἐν βάϑει. ταῦτα δέ μοι λέγεται ἐξετάζοντι τὴν γονυχλισίαν καὶ ὁρῶντε ὅτε „Ev τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχϑονίων.“. ἀλλὰ καὶ τὸ ἐν τῷ προφήτῃ γεγραμμένον᾽ ,ἐμοὶ κάμψει πᾶν γόνυ“ ταὐτόν ἐστι. 4. καὶ περὶ τόπου δὲ ἰστέον ὅτι πᾶς τόπος ἐπιτήδειος εἰς τὸ εὔξασϑαι ὑπὸ τοῦ καλῶς εὐχομένου | γίνεται" ,ἐν παντὶ“ γὰρ, τόπῳ ϑυμίαμά μοι προσάγετε,“ ,,λέγει κύριος,“ καὶ ,βούλομαι οὖν προσ- εύχεσϑαι τοὺς ἄνδρας ἐν παντὶ τόπῳ.“ ἔχει δὲ καὶ τεταγμένον ὑπὲρ τοῦ ἐφ᾽ ἡσυχίας μὴ περισπώμενον τὰς εὐχὰς ἐπιτελεῖν ἕχαστον, ἐπιλεξάμενον τοῦ ἰδίου olxov, ἐὰν ἐγχωρῇ, τὸ σεμνότερον, ἵν᾿ οὕτως Aristot., Analyt. post. I 13. Phys. ausc. II 2. Org. Π 4. 8. De anim. I 2. Probl. — 21 I Tim. 2, 8. 1 [χαὶ] tilge ich mit Angl. (bei Del. 1 928b) | ἕχαστον schreibe ich nach Del. (1267 Anm. h), &x&orov Col Ausgg. ἕχαστου T | (xal) füge ich mit Angl. (a. a. O.) ein; vermutlich hat χαὶ in der Vorlage am Rand gestanden und ist in der Abschrift an eine falsche Stelle gesetzt worden; diese Correctur ist leichter, als wenn man etwa hinter ὑποπεπεωχέναε (8. 396 Z. 27) πάντα oder πάντας einschieben wollte | αὐτῷ ἑαυτὸ») αὐτῷ &avrö Angl. (a.a.0.) | 8 τί ColLond. | 18 ἀπευϑυσμένο») ἀπευϑυμμένον lesen Bent. u. Del. (1 268 Anm. b) | 19 εἷς zo εὐξασϑαι [so] T | 21 προσάγετε] προσάγεταε Lond. | 24 %’] ἵνα Lond. εἴπω, χωρίον, οὕτως εὔχεσϑαι, πρὸς τῷ καϑολικῷ τῆς περὶ αὐτοῦ ἐξετάσεως ἐπισχοποῦντα εἰ ἐν τῷδε τῷ τόπῳ, ᾧ εὔχεται, οὐ παρα- νενύμηταί ποτὲ καὶ παρὰ τὸν ὀρϑὸν λόγον πεποίηται" οἱονεὶ γὰρ οὐ μόνον ἑαυτὸν ἀλλὰ καὶ τὸν τόπον τῆς ἰδίας εὐχῆς τοιοῦτον πε- ποίηχεν, ὡς φυγεῖν ἐχεῖϑεν τὴν ἐπισχοπὴν τοῦ ϑεοῦ. ἐπισχοποῦντι δέ μοι ἐπὶ πλεῖον καὶ περὶ τούτου τοῦ τόπου λεχτέον δόξαν μὲν ἂν τι εἶναι βαρὺ τἄχα δὲ τῷ ἐπιμελῶς αὐτὸ βασανίζοντι οὐκ εὐ- καταφρόνητον. ἐν γὰρ τῷ τόπῳ τῆς (οὐ) παρανόμου μίξεως ἀλλὰ ὑπὸ τοῦ ἀποστολικοῦ λόγου κατὰ συγγνώμην οὐ κατ᾽ ἐπιταγὴν" συγχεχωρημένης ἐξεταστέον εἰ ὅσιόν ἐστι καὶ χαϑαρὸν ἐντυγχάνειν τῷ ϑεῷ᾽ εἰ γὰρ σχολάσαι «τῇ προσευχῇ“ ὃν τρόπον χρὴ οὐχ οἷόν τε ἐστὶν, ἐὰν μὴ ,ἐκ συμφώνου πρὸς καιρὸν“ τούτῳ τις ἑαυτὸν ἐπιδῷ, τάχα καὶ περὶ τοῦ τόπου, ἐὰν ἐγχωρῇ, ϑεωρητέον. 5. ἔχει δέ τι ἐπίχαρι εἰς ὠφέλειαν τόπος εὐχῆς, τὸ χωρίον τῆς ἐπὶ τὸ αὐτὸ τῶν πιστευόντων συνελεύσεως, ὡς εἰκὸς, καὶ ἀγγελι- χῶν | δυνάμεων ἐφισταμένων τοῖς ἀϑροίσμασι τῶν πιστευόντων καὶ αὐτοῦ τοῦ κυρίου καὶ σωτῆρος ἡμῶν δυνάμεως ἤδη δὲ καὶ πνευμά- τῶν ἁγίων, οἶμαι δὲ ὅτι καὶ προχεκοιμημένων, σαφὲς δὲ ὅτι καὶ ἐν τῷ βίῳ περιόντων, εἰ καὶ τὸ πῶς οὐχ εὐχερὲς εἰπεῖν. καὶ περὶ μὲν ἀγγέλων οὕτως ἐπιλογιστέον᾽ el ,(,παρεμβαλεῖ ἄγγελος κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν καὶ δύσεται αὐτοὺς,“ καὶ ἀληϑεύει ὁ Ἰακὼβ οὐ περὶ ἑαυτοῦ μόνον ἀλλὰ καὶ περὶ πάντων τῶν ἀνακειμένων τῷ ϑεῷ τῷ συνιέντι λέγων" „OÖ ἄγγελος 6 ῥδυόμενός μὲ ἐκ πάντων τῶν κακῶν,“ εἶχός ἐστι, πλειόνων συνεληλυϑότων γνησίως εἰς δόξαν Χριστοῦ, παρεμβαλεῖν τὸν ἑχάστου ἄγγελον τὸν κύκλῳ“ ἑκάστου »τῶν φοβουμένω»“ μετὰ τούτου τοῦ ἀνδρὸς, ὃν φρουρεῖν καὶ olxo- νομεῖν πεπίστευται" ὥστ᾽ εἶναι ἐπὶ τῶν ἁγίων συναϑροιζομένων διπλῆν ἐκκλησίαν, τὴν μὲν ἀνθρώπων τὴν δὲ ἀγγέλων». καὶ el μό- νου τοῦ Τωβὴτ 6 Ῥαφαήλ φησιν εἰς μνημόσυνον“ ἀνενηνοχέναι τὴν 8 τῆς (οὐ) παρανόμου schreibe ich des folgenden ἀλλὰ wegen, τῆς ἀπαρα- νόμου lesen Bent. u. Del. (I 268 Anm. f); (οὐ μόνον) τῆς παρανόμου Angl. (bei Del. 1 9292), aber die folgenden Worte: εἰ ὅσιόν ἐστι χαὶ καϑαρὸν (Z. 10) zeigen, dass Origenes die παράνομος μῖξις hier nicht erwähnt haben kann | ἀλλὰ << Col Del. | hinter ἀλλὰ + (καὶ τῆς) Angl. (8. ἃ. Ο.)} 12 τίς Col Lond. | 18 ἁγίων») (tüv) ἁγίων liest Bent. (bei Del. ‚I 269 Anm. a) | 25 ἄγγελον τὸν) ἄγγελον Bent. (bei Del. 1 269 Anm. c), ἄγγελον #0 vermute ich nach Psal. 33, 8, vgl. unten 8. 399 2. 15f. | 27 ὥστ᾽ TLond. ὥστε Ox. Del. προσευχὴν χαὶ μετ᾽ αὐτὸν Σάῤῥας, τῆς ὑστέρως νύμφης γενομένης αὐτοῦ διὰ τὸ γεγαμῆσϑαι αὐτὴν τῷ Τοβίᾳ, τί λεκτέον, πλειόνων ἐν τῷ αὐτῷ vol καὶ τῇ αὐτῇ γνώμῃ συνοδευόντων καὶ σωματοποιου- μένων ἐν Χριστῷ; περὶ δὲ τῆς δυνάμεως τοῦ κυρίου συμπαρούσης τῇ ἐκκλησίᾳ ὃ Παῦλός φήσι" υσυναχϑέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύ- ματος σὺν τῇ ϑυνάμει τοῦ κυρίου Ἰησοῦ," ὡς δυνάμεως „Tod κυρίου 871 Ἰησοῦ" συναπτομένης οὐ μόνον μετὰ Ἐφεσίων ἀλλὰ καὶ] Κορινϑίων. χαὶ εἰ ὁ ἔτι τὸ σῶμα “περικείμενος Παῦλος συνάρασϑαι νενόμιχε τῷ ἑαυτοῦ πνεύματι ἐν τῇ Κορίνϑῳ, οὐκ ἀπογνωστέον οὕτω καὶ τοὺς 10 ἐξεληλυϑότας μακαρίους φϑάνειν τῷ πνεύματι τάχα μᾶλλον τοῦ ὄντος ἐν τῷ σώματι ἐπὶ τὰς ἐχκλησίας" διόπερ οὐ καταφρονητέον τῶν ἐν αὐταῖς εὐχῶν, αἷς ἐξαίρετόν τι ἐχουσῶν τῷ γνησίως συν- ἐρχομένῳ αὐτῶν. 6. ὥσπερ δὲ δύναμις Ἰησοῦ καὶ τὸ πνεῦμα Παύλου καὶ τῶν 15 ὁμοίων καὶ οἱ παρεμβάλλοντες ἑχάστου τῶν ἁγίων ,χύκλῳ“ ἄγγελοι »κυρίου"“ συνοδεύουσι καὶ συνέρχονται τοῖς γνησίως συναϑροιζομένοις, οὕτω στοχαστέον μή ποτε, ἐὰν ἁγίου ἀγγέλου ἀνάξιός τις ἢ καὶ ἐπιδῷ ἑαυτὸν ἀγγέλῳ διαβόλῳ δὲ ὧν ἁμαρτάνει καὶ ϑεοῦ καταφρο- νῶν παρανομεῖ" ὅτι ὁ τοιοῦτος, σπανίων μὲν τῶν ὁμοίων αὐτῷ 20 τυγχανόντων, οὐχ ἐπὶ πολὺ λήσεται τῆς τῶν ἀγγέλων προνοίας, ὑπηρεσίᾳ τοῦ ϑείου βουλήματος, ἐπισχοποῦντος τὴν ἐχκλησίαν, φε- ρούσης εἰς γνῶσιν τῶν πολλῶν τοῦ τοιούτου τὰ πταίσματα" ἐὰν δὲ πλῆϑος γενόμενοι οἱ τοιοῦτοι χαϑ᾽ ἑταιρείας ἀνθρωπικὰς καὶ σωμα- τικώτερόν τι πραγματευόμενοι συνέρχωνται, οὐχ ἐπισχοπηϑήσονται. 26 ὅπερ δηλοῦται ἐν τῷ Ἡσαΐᾳ τοῦ κυρίου λέγοντος" ,,οὐδὲ ἐὰν ἔρ- χησϑε ὀφϑῆναί nor,“ , ἀποστρέψω“ γὰρ, φησὶ, ,τοὺς ὀφθαλμούς μου 1 τῆς ὑστέρως schreibe ich, τῆς ὕστερον Angl. (bei Del. I 9298), τῆς ὑστέρας TAusgg. | 9 ἐν τῇ] (τοῖς) ἐν τῷ Angl. (a. a. O.) | 17 τίσ Col Lond. | καὶ ἐπιδῷ &av- τὸν ἀγγέλῳ διαβόλῳ schreibe ich mit Angl. (8. a. O.), nur dass dieser 4ιαβόλου statt διαβόλῳ liest; καὶ ἐπὶ τὸ ἑαυτοῦ ἀγγέλλων διαβόλῳ Ox., zal ἐπί τῳ ἑαυτὸν ἀγγέλλων διαβόλῳ Lond., zal ἐπὶ τῷ ἑαυτὸν ἀγγέλλων διαβόλω T ἑαυτὸν ἀγγέλῳ διαβόλῳ παραδῷ Col Del. | 18 ἁμαρτάνει καὶ ϑεοῦ καταφρονῶν παρανομεῖ T Ox. Lond. ἁμαρτάνων παρανομεῖ ColDel. | 21 ἐπισχοποῦντος) ἐπισχοπούντων liest 24 πραγματευόμενοι schreibe ich mit Bent. Del. (I 269 Anm. g) u. Angl. (a. a. O.), πραγματευόμενοις [30] T πραγματευομένοις Col Ausgg. | 25 οὐδὲ ἐὰν) οὐδ᾽ ἂν Lond. nach d. LXX. . ap vuov' καὶ ἐὰν πληϑύνητε τὴν δέησιν, οὐχ εἰσακούσομαι ὑμῶν." τάχα γὰρ ἀντὶ τῆς προειρημένης διπλῆς συντάξεως ἀνϑρώπων ἁγίων καὶ μαχαρίων ἀγγέλων πάλιν διπλῆ γίνεται ἐπὶ τὸ αὐτὸ σύνοδος ἀνθρώπων ἀσεβῶν καὶ πονηρῶν ἀγγέλων, καὶ λέγοιτο ἂν ἐπὶ τῆς τῶν τοιούτων συναγωγῆς ὑπό τε τῶν ἁγίων ἀγγέλων καὶ τῶν ἱερῶν ἀνθρώπων" (οὐχ ἐχάϑισα μετὰ συνεδρίου ματαιότητος, καὶ μετὰ παρανομούντων οὐ μὴ εἰσέλϑω: ἐμίσησα ἐχκλησίαν πονηρευομένων, 7. διὰ τοῦτο οἶμαι καὶ τοὺς ἐν Ἱερουσαλὴμ καὶ πάσῃ τῇ ἴΙου- δαίᾳ ἐν πλείοσιν ἁμαρτήμασι γεγενημένους ὑποχειρίους γεγονέναι τοῖς ἐχϑροῖς τῷ καταλελεῖφϑαι τοὺς καταλιπόντας τὸν νόμον λαοὺς ὑπὸ τοῦ ϑεοῦ καὶ τῶν ὑπερασπιζόντων ἀγγέλων καὶ τῆς σωτηρίας τῶν ἁγίων ἀνθρώπων. οὕτω γὰρ καὶ ὅλα ἀϑροίσματά ποτε κατα- λείπεται ἐμπεσεῖν εἰς πειρασμοὺς, ἵνα ,καὶ 6“ δοχοῦσιν͵, ἔχειν“ ἀρϑῇ ἀπ᾿ αὐτῶν, ὁμοίως τῇ κατηραμένῃ συκῇ καὶ „ex διξῶν“ ἀρϑείσῃ διὰ τὸ μὴ δεδωχέναι τῷ Ἰησοῦ πεινῶντι καρπὸν, ξηραινόμενοι καὶ εἴ τι εἶχον ὀλίγον ζωτικῆς κατὰ τὴν πίστιν δυνάμεως ἀπολλύντες. ταῦτα δέ uoı | ἀναγκαίως εἰρῆσϑαι φαίνεται, τόπον εὐχῆς ἐξετάζοντι καὶ τὸ ἐξαίρετον οὃς ἐν τόπῳ παριστάᾶντι ἐπὶ τῆς τῶν ἁγίων καὶ εὐλα- βέστερον ἐπὶ τὸ αὐτὸ τῇ ἐχκλησίᾳ γινομένων συνελεύσεως.