|SV||Maar het dwaze der wereld heeft God uitverkoren, opdat Hij de wijzen beschamen zou; en het zwakke der wereld heeft God uitverkoren, opdat Hij het sterke zou beschamen;|
|Steph|| αλλα τα μωρα του κοσμου εξελεξατο ο θεος ινα τους σοφους καταισχυνη και τα ασθενη του κοσμου εξελεξατο ο θεος ινα καταισχυνη τα ισχυρα
|Trans.||alla ta mōra tou kosmou exelexato o theos ina tous sophous kataischynē kai ta asthenē tou kosmou exelexato o theos ina kataischynē ta ischyra|
Maar het dwaze der wereld heeft God uitverkoren, opdat Hij de wijzen beschamen zou; en het zwakke der wereld heeft God uitverkoren, opdat Hij het sterke zou beschamen;
- Clement Instructor 3 78 § 2
- Tertullian Against Marcion KROYMANN Aem., CCL 1 (1954), 441-726. 5 5 § 9 (p.677, l.8); 5 5 § 10 (p.678, l.22); 5 6 § 1 (p.678, l.6); 5 19 § 8 (p.722, l.19)
- Tertullian Against Marcion 5.19: But how remote is our (Catholic) verity from the artifices of this heretic, when it dreads to arouse the anger of God, and firmly believes that He produced all things out of nothing, and promises to us a restoration from the grave of the same flesh (that died) and holds without a blush that Christ was born of the virgin’s womb! At this, philosophers, and heretics, and the very heathen, laugh and jeer. For “God hath chosen the foolish things of the world to confound the wise”6084—that God, no doubt, who in reference to this very dispensation of His threatened long before that He would “destroy the wisdom of the wise.”6085Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions.
- Tertullian, On the Flesh of Christ 4: But, Marcion, consider well this Scripture, if indeed you have not erased it: “God hath chosen the foolish things of the world, to confound the wise.”7000 Now what are those foolish things? Are they the conversion of men to the worship of the true God, the rejection of error, the whole training in righteousness, chastity, mercy, patience, and innocence? These things certainly are not “foolish.” Inquire again, then, of what things he spoke, and when you imagine that you have discovered what they are will you find anything to be so “foolish” as believing in a God that has been born, and that of a virgin, and of a fleshly nature too, who wallowed in all the before-mentioned humiliations of nature? But some one may say, “These are not the foolish things; they must be other things which God has chosen to confound the wisdom of the world.” And yet, according to the world’s wisdom, it is more easy to believe that Jupiter became a bull or a swan, if we listen to Marcion, than that Christ really became a man.
- Tertullian Resurrection of the Flesh 57: Now, when you contend that the flesh will still have to undergo the same sufferings, if the same flesh be said to have to rise again, you rashly set up nature against her Lord, and impiously contrast her law against His grace; as if it were not permitted the Lord God both to change nature, and to preserve her, without subjection to a law. How is it, then, that we read, "With men these things are impossible, but with God all things are possible;" and again, "God hath chosen the foolish things of the world to confound the wise?" Let me ask you, if you were to manumit your slave (seeing that the same flesh and soul will remain to him, which once were exposed to the whip, and the fetter, and the stripes), will it therefore be fit for him to undergo the same old sufferings? I trow not. He is instead thereof honoured with the grace of the white robe, and the favour of the gold ring, and the name and tribe as well as table of his patron. Give, then, the same prerogative to God, by virtue of such a change, of reforming our condition, not our nature, by taking away from it all sufferings, and surrounding it with safeguards of protection. Thus our flesh shall remain even after the resurrection--so far indeed susceptible of suffering, as it is the flesh, and the same flesh too; but at the same time impassible, inasmuch as it has been liberated by the Lord for the very end and purpose of being no longer capable of enduring suffering.
- Tertullian Against Praxeas 10: Well, butwith God nothing is impossible. Matthew 19:26 True enough; who can be ignorant of it? Who also can be unaware that the things which are impossible with men are possible with God? Luke 18:27 The foolish things also of the world has God chosen to confound the things which are wise.1 Corinthians 1:27 We have read it all. Therefore, they argue, it was not difficult for God to make Himself both a Father and a Son, contrary to the condition of things among men.
- Tertullian On Baptism 2 - 5, BORLEFFS J.G.Ph., CCL 1 (1954), 277-295. 2 § 3 (p.278, l.21): For what does it behove divine works to be in their quality, except that they be above all wonder? We also ourselves wonder, but it is because we believe. Incredulity, on the other hand, wonders, but does not believe: for the simple acts it wonders at, as if they were vain; the grand results, as if they were impossible. And grant that it be just as you think? sufficient to meet each point is the divine declaration which has fore-run: "The foolish things of the world hath God elected to confound its wisdom;" and, "The things very difficult with men are easy with God." For if God is wise and powerful (which even they who pass Him by do not deny), it is with good reason that He lays the material causes of His own operation in the 670
contraries of wisdom and of power, that is, in foolishness and impossibility; since every virtue receives its cause from those things by which it is called forth. Mindful of this declaration as of a conclusive prescript, we nevertheless proceed to treat the question, "How foolish and impossible it is to be formed anew by water. In what respect, pray, has this material substance merited an office of so high dignity?" The authority, I suppose, of the liquid element has to be examined. This however, is found in abundance, and that from the very beginning. For water is one of those things which, before all the furnishing of the world, were quiescent with God in a yet unshapen state. "In the first beginning," saith Scripture, "God made the heaven and the earth.
But the earth was invisible, and unorganized, and darkness was over the abyss; and the Spirit of the Lord was hovering over the waters." The first thing, O man, which you have to venerate, is the age of the, waters in that their substance is ancient; the second, their dignity, in that they were the seat of the Divine Spirit, more pleasing to Him, no doubt, than all the other then existing elements. For the darkness was total thus far, shapeless, without the ornament of stars; and the abyss gloomy; and the earth unfurnished; and the heaven unwrought: water alone--always a perfect, gladsome, simple material substance, pure in itself--supplied a worthy vehicle to God. What of the fact that waters were in some way the regulating powers by which the disposition of the world thenceforward was constituted by God? For the suspension of the celestial firmament in the midst He caused by "dividing the waters;" the suspension of "the dry land" He accomplished by "separating the waters." After the world had been hereupon set in order through its elements, when inhabitants were given it, "the waters" were the first to receive the precept "to bring forth living creatures." Water was the first to produce that which had life, that it might be no wonder in baptism if waters know how to give life. For was not the work of fashioning man himself also achieved with the aid of waters? Suitable material is found in the earth, yet not apt for the purpose unless it be moist and juicy; which (earth) "the waters," separated the fourth day before into their own place, temper with their remaining moisture to a clayey consistency. If, from that time onward, I go forward in recounting universally, or at more length, the evidences of the "authority" of this element which I can adduce to show how great is its power or its grace; how many ingenious devices, how many functions, how useful an instrumentality, it affords the world, I fear I may seem to have collected rather the praises of water than the reasons of baptism; although I should thereby teach all the more fully, that it is not to be doubted that God has made the material substance which He has disposed throughout all His products and works, obey Him also in His own peculiar sacraments; that the material substance which governs terrestrial life acts as agent likewise in the celestial. But it will suffice to have this called at the outset those points in which withal is recognised that primary principle of baptism,--which was even then fore-noted by the very attitude assumed for a type of baptism,--that the Spirit of God, who hovered over (the waters) from the beginning, would continue to linger over the waters of the baptized. But a holy thing, of course, hovered over a holy; or else, from that which hovered over that which was hovered over borrowed a holiness, since it is necessary that in every case an underlying material substance should catch the quality of that which overhangs it, most of all a corporeal of a spiritual, adapted (as the spiritual is) through the subtleness of its substance, both for penetrating and insinuating. Thus the nature of the waters, sanctified by the Holy One, itself conceived withal the power of sanctifying. Let no one say, "Why then, are we, pray, baptized with the very waters which then existed in the first beginning?" Not with those waters, of course, except in so far as the genus indeed is one, but the species very many. But what is an attribute to the genus reappears likewise in the species. And accordingly it makes no difference whether a man be washed in a sea or a pool, a stream or a fount, a lake or a trough; nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others. All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying. Albeit the similitude may be admitted to be suitable to the simple act; that, since we are defiled by sins, as it were by dirt, we should be washed from those stains in waters. But as sins do not 'show themselves in our flesh (inasmuch as no one carries on his skin the spot of idolatry, or fornication, or fraud), so persons of that kind are foul in the spirit, which is the author of the sin; for the spirit is lord, the flesh servant. Yet they each mutually share the guilt: the spirit, on the ground of command; the flesh, of subservience. Therefore, after the waters have been in a manner endued with medicinal virtue through the intervention of the angel, the spirit is corporeally washed in the waters, and the flesh is in the same spiritually cleansed.
"Well, but the nations, who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy." (So they do) but they cheat themselves with waters which are widowed. For washing is the channel through which they are initiated into some sacred rites--of some notorious Isis or Mithras. The gods themselves likewise they honour by washings.
- Origen Contra Celsus 6.4: And although they had no mean glimpses of His "eternal power and Godhead," they nevertheless became "foolish in their imaginations," and their "foolish heart" was involved in darkness and ignorance as to the (true) worship of God. Moreover, we may see those who greatly pride themselves upon their wisdom and theology worshipping the image of a corruptible man, in honour, they say, of Him, and sometimes even descending, with the Egyptians, to the worship of birds, and four-footed beasts, and creeping things! And although some may appear to have risen above such practices, nevertheless they will be found to have changed the truth of God into a lie, and to worship and serve the "creature more than the Creator." As the wise and learned among the Greeks, then, commit errors in the service which they render to God, God "chose the foolish things of the world to confound the wise; and base things of the world, and things that are weak, and things which are despised, and things which are nought, to bring to nought things that are;" and this, truly, "that no flesh should glory in the presence of God."
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Zie hier over het gebruik van de interlineair.
Maar het dwaze der wereld heeft God uitverkoren, opdat Hij de wijzen beschamen zou; en het zwakke der wereld heeft God uitverkoren, opdat Hij het sterke zou beschamen;____
- καταισχύνῃ τοὺς σοφούς WH; τοὺς σοφούς καταισχύνῃ Byz ς
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