On Flight during Persecution.

 1.  My brother Fabius, you very lately asked, because some news or other were communicated, whether or not we ought to flee in persecution.  For my pa

 2.  If, because injustice is not from God, but from the devil, and persecution consists of injustice (for what more unjust than that the bishops of th

 3.  Seeing therefore, too, these cases occur in persecutions more than at other times, as there is then among us more of proving or rejecting, more of

 4.  Well, then, if it is evident from whom persecution proceeds, we are able at once to satisfy your doubts, and to decide from these introductory rem

 5.  But, says some one, I flee, the thing it belongs to me to do, that I may not perish, if I deny it is for Him on His part, if He chooses, to bring

 6.  Nay, says some one, he fulfilled the command, when he fled from city to city.  For so a certain individual, but a fugitive likewise, has chosen to

 7.  Let us now see whether also the rest of our Lord’s ordinances accord with a lasting command of flight.  In the first place, indeed, if persecution

 8.  He sometimes also fled from violence Himself, but for the same reason as had led Him to command the apostles to do so:  that is, He wanted to fulf

 9.  The teaching of the apostles was surely in everything according to the mind of God:  they forgot and omitted nothing of the Gospel.  Where, then,

 10.  But some, paying no attention to the exhortations of God, are readier to apply to themselves that Greek versicle of worldly wisdom, “He who fled

 11.  Thus ought every servant of God to feel and act, even one in an inferior place, that he may come to have a more important one, if he has made som

 12.  So far, my brother, as the question proposed by you is concerned, you have our opinion in answer and encouragement.  But he who inquires whether

 13.  But also to every one who asks me I will give on the plea of charity, not under any intimidation.  Who asks? He says.  But he who uses intimidati

 14.  But how shall we assemble together? say you how shall we observe the ordinances of the Lord?  To be sure, just as the apostles also did, who wer

8.  He sometimes also fled from violence Himself, but for the same reason as had led Him to command the apostles to do so:  that is, He wanted to fulfil His ministry of teaching; and when it was finished, I do not say He stood firm, but He had no desire even to get from His Father the aid of hosts of angels:  finding fault, too, with Peter’s sword.  He likewise acknowledged, it is true, that His “soul was troubled, even unto death,” and the flesh weak; with the design, (however,) first of all, that by having, as His own, trouble of soul and weakness of the flesh, He might show you that both the substances in Him were truly human; lest, as certain persons have now brought it in, you might be led to think either the flesh or the soul of Christ different from ours; and then, that, by an exhibition of their states, you might be convinced that they have no power at all of themselves without the spirit.  And for this reason He puts first “the willing spirit,” that, looking to the natures respectively of both the substances, you may see that you have in you the spirit’s strength as well as the flesh’s weakness; and even from this may learn what to do, and by what means to do it, and what to bring under what,—the weak, namely, under the strong, that you may not, as is now your fashion, make excuses on the ground of the weakness of the flesh, forsooth, but put out of sight the strength of the spirit.  He also asked of His Father, that if it might be, the cup of suffering should pass from Him.  So ask you the like favour; but as He did, holding your position,—merely offering supplication, and adding, too, the other words:  “but not what I will, but what Thou wilt.”  But when you run away, how will you make this request? taking, in that case, into your own hands the removal of the cup from you, and instead of doing what your Father wishes, doing what you wish yourself.

CAPUT VIII.

Refugit et ipse vim interdum, sed eadem ratione qua Apostolis fugere praeceperat; donec scilicet doctrinam suam impleret; qua consummata, non dico stetit, sed nec auxilium a Patre angelorum exercituum desideravit, increpito etiam Petri gladio, professus quidem et ipse est animam anxiam usque ad mortem et carnem infirmam; ut tibi ostenderet, primo, in se utramque substantiam humanam fuisse, ex proprietate anxietatis animae, et imbecillitatis carnis; 0111B ne aliam (ut quidam nunc induxerunt) aut carnem aut animam Christi interpretareris; dehinc, ut demonstratis conditionibus earum, scires illas nihil valere per semetipsas sine spiritu. Et ideo praeponit, Spiritus promptus (Matth. XXVI, 41), ut utramque conditionem substantiae utriusque respiciens, intelligas in te esse etiam fortitudinem spiritus, quomodo et infirmitatem carnis; ac jam hinc scias quid unde facias, et quid cui subjicias; infirmum scilicet forti: ne, ut nunc facis, de carnis quidem infirmitate causeris, de spiritus autem firmitate dissimules. Postulavit et ipse a Patre: Si fieri posset, transiret ab illo calix passionis. Postula et tu, sed stans ut ille, sed postulans tantum, sed subjungens et reliqua: Verum non quod ego volo, sed quod tu (Matth. XXVI, 29). 0111C Fugiens autem quomodo hoc postulabis, ipse tibi praestans calicis translationem, nec quod Pater vult faciens, sed quod tu?