Catena In Epistulam Ad Romanos (Typus Monacensis) (E Cod. Monac. gr. 412)

Catenae (Novum Testamentum)

Catenae (Novum Testamentum). Catenae Graecorum Patrum in Novum Testamentum, Vol 4. Cramer, John Anthony, editor. Oxford: Oxford University Pres, 1844.

Θεοδωρήτου. Ὁμοῦ δὲ καὶ τὸ τῆς ψυχῆς αὐτεξούσιον ἔδειξε· νεουργεῖν αὐτῇ κελεύσας τὸν λογισμὸν, καὶ διακρίνειν ἀπὸ τῶν χειρόνων τὰ κρείττονα·

Βασιλείου ἐκ τῶν ἀσκητικῶν. Πλὴν πολλά ἐστιν ἃ ὁ Θεὸς θέλει. τὰ μὲν, ἐν μακροθυμίᾳ καὶ χρηστότητι, ἅπερ ἀγαθά ἐστι καὶ λέγεται· τὰ δὲ, κατ’ ὀργὴν, διὰ τὰς ἁμαρτίας ἡμῶν, ἅπερ κακὰ ὀνομάζεται. “ ἐγὼ γάρ εἰμι,” φησὶν, “ ὁ ποιῶν εἰρήνην “ καὶ κτίζων κακά.” κακὰ δὲ οὐχ ὑπὲρ ὧν κολαζόμεθα, ἀλλὰ δι’ ὧν παιδευόμεθα. τὰ δὲ παιδεύοντα καὶ διὰ τῆς παιδεύσεως εἰς

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ἐπιστροφὴν ἄγοντα, γίνεται εἰς ἀγαθόν. ὅσα μὲν οὖν μακροθυμῶν καὶ χρηστευόμενος θέλει ὁ Θεὸς, ταῦτα καὶ ἡμᾶς καὶ θέλειν καὶ μιμεῖσθαι ἀναγκαῖον. “ γίνεσθε γάρ φησι, οἰκτίρμονες, καθὼς “ καὶ ὁ Πατὴρ ὑμῶν οἰκτίρμων ἐστίν.” ἔτι δὲ καὶ ὁ Ἀπόστολος φησὶν, “ γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ, ὡς τέκνα ἀγαπητά. καὶ “ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς.” ὅσα δὲ κατ’ ὀργὴν διὰ τὰς ἁμαρτίας ἡμῶν ἐπάγει, ταῦτα κακὰ λεγόμενα, ὡς εἶπον τῷ λόγῳ τῆς κακώσεως, οὐ πάντως καὶ ἡμῖν ἔξεστι ποιεῖν. οὐδὲ γὰρ ἐπειδὴ θέλημα Θεοῦ ἐστι, λιμῷ πολλάκις, ἢ λοιμῷ ἣ πολέμῳ, ἣ ἄλλῳ τινὶ τοιούτῳ διαφθαρῆναι ἀνθρώπους, τῷ θελήματι τούτῳ ἐξυπηρετεῖσθαι ἡμᾶς χρή. πρὸς γὰρ τὰ τοιαῦτα καὶ ὑπηρέταις κακοῖς ὁ Θεὸς κέχρηται, κατὰ τὸ εἰρημένον, ὅτι “ ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ.” θυμὸν καὶ ὀργὴν καὶ θλῖψιν, Ἀπόστολος δι’ ἀγγέλων πονηρῶν. οὐκοῦν πρῶτον δεῖ ζητεῖν τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθόν. εἶτα ὅταν γνωρίσωμεν τὸ ἀγαθὸν, ἐξετάζειν εἰ τὸ ἀγαθὸν τοῦτο, καὶ εὐάρεστον ἐστὶ τῷ Θεῷ. ἔστι γάρ τι, ὃ τῷ μὲν ἰδίῳ λόγῳ, καὶ θέλημα Θεοῦ ἔστι καὶ ἀγαθόν ἐστιν. ὅταν δὲ ἢ παρὰ καιρὸν, ἣ παρὰ πρόσωπον γένηται, οὐκέτι καὶ εὐάρεστον τῷ Θεῷ ἐστιν. οἷον θέλημα Θεοῦ ἦν, καὶ ἀγαθὸν ἦν, τὸ θυμιᾶν Θεῷ, ἀλλ’ οὐκ ἦν εὐάρεστον τῷ Θεῷ τοὺς περὶ Δαθὰν καὶ Ἀβειρὼν τοῦτο ποιεῖν. καὶ πάλιν θέλημα Θεοῦ ἐστι καὶ ἀγαθόν ἐστι, τὸ ἐλεημοσύνην ποιεῖν. ἀλλὰ τὸ ἕνεκεν τοῦ δοξασθῆναι ὑπὸ ἀνθρώπων ποιεῖν, οὐκέτι καὶ εὐάρεστον τῷ Θεῷ. θέλημα Θεοῦ καὶ ἀγαθὸν ἦν, τὸ τοὺς μαθητὰς ὃ πρὸς τὸ οὖς ἤκουσαν, κηρύξαι ἐπὶ τῶν δωμάτων. ἀλλὰ τὸ πρὸ καιροῦ τί εἰπεῖν, οὐκέτι εὐάρεστον τῷ Θεῷ· “ μηδενὶ γὰρ εἴπητε,’ φησὶν, “ τὸ “ ὅραμα τοῦτο, ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου, ἐκ νεκρῶν ἀναστῇ.” καὶ καθόλου πᾶν θέλημα Θεοῦ, ἀγαθὸν τότε καὶ εὐάρεστόν ἐστιν, ὅταν πληρωθῇ ἐπ’ αὐτῷ τὸ ὑπὸ τοῦ Ἀποστόλου εἰρημένον, “ πάντα “ εἰς δόξαν Θεοῦ ποιεῖτε.” καὶ “ πάντα εὐσχημόνως καὶ κατὰ “ τάξιν γινέσθω.” πάλιν δὲ ὅταν καὶ θέλημα τι ᾖ ἀγαθὸν καὶ εὐάρεστον ᾖ, οὐδαμῶς ἀμεριμνεῖν χρή. ἀγωνιᾶν δὲ καὶ φροντίζειν, ὅπως καὶ τέλειον καὶ ἀνελλιπὲς τοῦτο· ᾖ. ἐν μέτρῳ ποτὲ μὲν τοῦ γινομένου, εἰ κατὰ τὸ προστεταγμένον γίνεται. ποτὲ δὲ τῆς τοῦ

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ποιοῦντος δυνάμεως. “ ἀγαπήσεις γάρ,” φησιν, “ Κύριον τὸν Θεόν “ σου ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς δυνάμεως σου, καὶ “ τὸν πλησίον ὡς σεαυτόν.” καθὼς καὶ ὁ Κύριος ἐν τῷ κατὰ Ἰωάννου Εὐαγγελίῳ ἐδίδαξε. καὶ πᾶσαν δὲ ἐντολὴν καθὼς γέγραπται.

Οἰκουμενίου. Τὸ δὲ “ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ. ἣ ἀντὶ τοῦ, μὴ συμμεταφέρεσθε τῇ ἀπάτῃ αὐτοῦ ἐστιν, ἣ ἀντὶ τοῦ μὴ μεταβάλλεσθε τοῖς καιροῖς.

Φωτίου. Ἣ ἀντὶ τοῦ, μὴ συμμετατίθεσθε ταῖς διδασκαλίαις τῶν ἐκ τοῦ αἰῶνος τούτου τοῦ ῥέοντος καὶ οὐχ ἱσταμένου τὴν διδασκαλίαν προσαγόντων. τοῦτο δὲ εἰπὼν, ἵνα μή τινες τῶν Ἰουδαίων εἴπωσιν, οὐκοῦν οὐδόλως δεῖ ἡμᾶς μετασχηματίζεσθαι, ἀπὸ τῆς παραδεδομένης ἡμῖν τοῦ νόμου διδασκαλίας, διὰ τοῦτο ἐπάγει, “ ἀλλὰ μεταμορφοῦσθε.” τουτέστι, δεῖ ἡμᾶς κατὰ τὸ θέλημα τοῦ Θεοῦ μετατίθεσθαι. πολὺ δὲ τὸ μέσον τῆς ἀπὸ τοῦ νόμου διδασκαλίας, καὶ τῆς κατὰ τὸ θέλημα τοῦ Θεοῦ σοφίας. ἡ μὲν γὰρ, καὶ αὐτὸ τὸ σχῆμα τὸ νομικὸν ἀπόλλυσιν, εἰς ἄλλο σχῆμα κακίας καὶ διαφθορᾶς ἄγουσα· ἡ δὲ, οὐ μόνον οὐκ ἀπόλλυσι τὸ του νόμου σχῆμα, ἐν σχήματι γὰρ καὶ σκιᾷ καὶ τύποις του νόμου ὑπῆρχεν, ἀλλὰ καὶ τελειοῖ αὐτό· τὴν λειπομένην αὐτῷ μορφὴν καὶ τὸ κάλλος ἀπαρτίζουσα καὶ ἀναπληροῦσα. διὸ δὴ καλῶς φησὶν, “ μὴ συσχηματίζεσθε, ἀλλὰ μεταμορφοῦσθε. τὸ μὲν γάρ ἐστιν, ἀπώλεια, τὸ δὲ, σωτηρία καὶ τελειότης.