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d sor men who lis on inrth thero is but one salvation, that their mula achnowledge and wing their Way to Him bywhom they have been made. I say, then, again What Ihavo aiad alaeah, stat man's estate is altogether Vain, and that nothing can exceed the niter vanity Whicli attaches toste objects of man's inventions. And superfluous is mylabour in preaching discreetly, inasmuch as I am attemptingis instruct a people here, so indisposed in receive either teactitaing or healing. And truly the nobio man is needed for thounderetanding of the words of Wisdom. Moreover, I, thoughalaeady aged, and liming passed a long lira, laboured to findout inose things whicli are mell-pleasing to God, by means of the mysteries of the truth. And Ι know that tho mindis no lem quichened and stimulated by the precepis of the wlae, than the bois is mont to be When the goad is applied,
thoso mise lessons Whicli they have received from ono good pastor and teacher, as it ali With one mouth and in mutuat concord set forin in largor detest tho trullis committed tothem. But in many morda thero is no profit. Nei ther do I counset thee, my friend, to Write down vain things about
ἐμπερονηθειαα. The Septuagint retas, λόγοι σοφων ως τὰ βούκεν α καὶ ως ηλοι πεφυτευμένοι, like nassa planted, etc. Othera rein πεπυρωμένοι, igniti. The Vulg. has, quasi clavi in altum desai. η πιρὶ το προσῆκον, sor Mich some read, παρὰ το προσηκον, buond or
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CONCERNINO THOSE WHO, IN THE INROAD OF THE BARBARIAM, ME THINOS SACRIFICED TO IDOLS, OR OFFENDED IN CERTAIN OTHER MANERS.
For the apostio sus, Meata for tho belly, and tho belly formeata : but God shali destroy both it and them. But tho Saviour also, Who cieanseth ali meata, says, t that Whichgoeth into a man defiteth tho man, bnt that which comethout.' d this meela tho case of tho captivo momendosiled by the barbarians, who ouisaged thela bossies. But is the provious lite M any suta person convicted his os Minnas it is Mitten, after the Ves of fornicatore, tho habit offornication evidently becomes an object os suspicion also in the time os captivi . And ono ought not readib is have communion mith such Women in prayers. V any one, homo , has lived in the ulmost chasti , and has shown in time past a manner of sise pure and Dee iram ali suspicion, and non falla into Wantonness throuo forco os necessi , Wo hine an example sor our guidance, ametri the instance of thedamsel in Deuteronomy, Whom a man finds in the field, and
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ro ery alone is declared to be a thing horribis and to beabhorreri but in generat ths grasping miud, and the di position to medese With What belonga to othera, in orderio satisfy the sordid lovo of gain. And ali persons os
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32 GREGORY THAUMATURGUS ars made manifest by the light.' In this Wise speaks thoapostie. But ii certain parties Who pay ths proper penalty
heed in them ; but thou shali in any Wise bring them again unio thy brother. And ii thy brothor come not nigh thee, or ii thou know his not, then thou shali bring them together, and they shali bo With theo untii thy brother feeh after inem, and thou shali restore them in him again. And in liko
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Concerning thmo Who' have been enmilia among thobarbarians, and who have dared in do certain monstrous things against those of the samo raco missi themselves. ' as regatas thom Who have been enmiled among thobarbarians, and have accompanted them in their irruptionis a state os captivi , and Who, forgetting that they mero hom Pontus, and Christians, have bemmo such thorouo barbarians, as oen to put those of their own raco is death
roads or liouses to the barbarians, who elso mould have been ignorant of them, it is necessary for you to debar such pe fons even hom Ming auditora in the public congregations ακρώσεως), untii some common decision a ut them is comoto by the satata assembled in muncit, and by tho Holy Spirit antecedently to them. CANON VIII.
Concerning thmo Who have been so audacious as to invado tho homos of othors in the inmad of tho barbarians. μπinose Who have been so audacious as is inode tho houses o
others, is they havo onco been put on their triai and convictod, ought not to bo deemod fit oven to bo hearere in tho publiccongregation. But ii they have declared thomselves and mado restitution, they should bo placed in tho rank of the repentant των ὐποστρεφόντων). CANON IX. Concerning thoso Who have found in the open fiold or in private ho es proper lest bellind them by tho barbarians. μ' inose Who have found in the open field or in their omho es mything teit Mhiud stem by tho barbarians, is thoyhave onco Men put in their triai and convicted, ought to fallunder tho fame clam os the repontant. But ii they have
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CANON XI. eping πρόσκλαυσις, penance tahes place Without thegate of the orato ; and the offender standing thero oughtto imploro the faithsul as they enter to offer up prayer onhis behias. Watting on the word ἀκρόασις , again, tines place Wistin the gato in the porch ἐν τω νάρθηκι , Where the offender onot in stand untii the catechumens come in , and therea ter ho fhould go sortii. For tot his hoar tho Scriptures and doctrine, it is sald, and then be put sortii, and me ned unfit for the privilege os prver. Submission, again
inroπτωσις , is that one stand Within the gato of the temple, and go forth along with the catechumens. Restoration συστασις is stat one bo associatod with tho faithsul, and go not forth missi tho catechumens; and last os ali comes the participation in the holy ordinances ωνιασμάτων).
mare are scholia in Latin is Theodorus Balsamon and Joannes Zonaraa on theae canona. The noto of the former on thia last canon may bo estod: ho present inint haa definin ahortly sive severat positiona loe the penitent; hut he has nos indicatin euher the timea appotnted for theis exerciae, or the aina for Which penance is determined. Basilthe Great, again, has handed Mun to ua an accurato account of theso thinga in his eanonicia episum. YM he, too, has referred to episcopaldecision the matter of remvery arouo penalties.
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quate inanis cannot be returned.
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7. Tho monderivi akill mith hich Origen prepares Gregory and Athenodorus for philosophy. The intellect of eain is exercised sint in
logic, and the mere attention to morda ia contemnest 8. Then in duo succeation he instructa them in physica, geometry, and
s. But he imbuea thela minci, above ali, missi ethicat science; and hod a nos confine himself to diaco sing on the virium in Mord, but he rather confirma hia Maching by his acta. 10. Hence the mere mord ages are confuted, Who say and yet aci not. 11. Origen is the fidit and the oesy one that exhoris Gregory to add to his acquirementa tho aindy of philosophy, and offers him in acertain manner in example in himself. Ol justice, prudence, temperance, and fortitude. The maxim, Knom thyaeli. 12. Gregory digalloWs any attainment of the virium on his pari. Pietyis both the beonning and the end, and thus it la the parent of allthe virium.
13. The method Which Origen used in his theological and metaphysicia instructions. He commenda tho study of au Writera, the atheiaticalone excepted. The mareellova poWer of Persuasion in speech. The facility of the miud in inving ita assent.14. Whenco the contentiona os philosophera have sprung. Against in o ho catch at everything that meeta them, and ove it credence, and cling to it. Origen mas in tho habit os inresully readingand explaining the Mohs of tho heathen to his discipies. 15. The mao os divine mattere. Ond God and His propheta aro to he heardin theae. The propheta and their auditora are acted on by tho fama affatua. Origen)s excelleneo in the interpretation of Scripture. 16. Gregory lamenta his departure under a threelald compariAon; likening it to Adam's departum out of paradiae, to tho prodigal aon'aabandonment of his sather'a houae, and to the deportation of the Jem into Babylon. 17. Gregory consolea himself. 18. Peroration, and apology for the oration. Is. Apostrophe to Origen, and theremith the leave-taking, and the
N excellenty ining has silenco proved itself in
many another person on many an occasion,
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elegant addresses Whicli are spolien or composed in a regularand unbroheny train, in seleci and well-chosen phrases and
morti; and it may be that I am less api by nature to cultivate successsully this gracesul und truly Grecian art. Besides, it is noW eight years since I chanced myseis to ulter orcompose any speech, Whether long shori; neither in that period have I heard any other compose or ulter mything in private, or deliver in public any laudatory or controversialorations, With the exception os those admirabis men who have embraced the nobie study of philosophy, and who care lem forbeauu of language and elegance of expression. For, attactaing only a secondary importance in the wotas, they aim, Withali exactness, at investigating and mining known the thingsthemselves, precisely as they are severalty constituted. Notindeed, in my opinion, that they do not destre, but rather thatthey do greatly destre, to clothe the nobie and accurate resulis of thoir thinhing in nobie and comoly language. Yet it maybo that they are not able so lightly to put forin this sacrod
proper conceptions, and at the fame time is practiso a modeos discourse eloquent in iis terms, and thus to comprehendin one and tho fame min and that, too, this litilo mind of man-t o aecomptishmenta, Whicli are the gists of two di tinci persons, and Whicli are, in truth, most contrary to eachothor. For silenco is indeed the friend and holpmoet of thought and invention. But is ono aims at readiness of
other disciplino stan the study of Words, and their constant practice. Moreover, another branch os learning occupies mymind completely, and the mouili bindέ tho longuo ii I should destre to mae any speech, hoWever brief, With the vesco oftho Groelis; I reser to those admirabie laws of our sages bywhich tho affairs of ali ilis subjecis of the Roman Empiro ars noW directed, and whicli are netther composed' nor