A Simple Solution To Internal Party Strife

1904 Republican National Convention

Yesterday, I started volume three of this training post in which we say that the state's GOP is fighting out what Republicans may or may not believe or do and Democrats are being saddled with yet another My Special Own Pretty Unicorn as a candidate for office.

Lots of people in both parties are frustrated with their own local parties. And this of course extends to the national level.  Lots of Republicans nationwide have been unhappy with their national party for years and years, and particularly since the election season of 2016.  Lots of Democrats grit their teeth every general election as their candidates engage in a foot race to the left until they're so far left, you actually have find them through a long range telescope set to 1917 Moscow.

What's a party to do?

Well, there's a simple solution.

End the Primary System.

Primary elections are one of those democratic reforms that was incredibly poorly thought out and which as a result doesn't serve democracy at all.  The general gist of it was "golly gee whiz, wouldn't it be super if we got the opinion of the party rank and file by holding a party election at public expense!".

Well, anything held at public expense become public, and pretty soon that isn't a party anything.

This should be particularly obvious to Wyoming Republicans who have been grousing that the public doesn't actually elect tea party people.  They usually come around to "those darned Democrats are crossing party lines", but if there's any truth to that they did that during Bill Clinton's first term and they're Republicans now.  Indeed, one of the real things in favor of the local moderate Republicans is that they haven't demanded that the tea party element shut up for being disloyal to the party.  If your positions keep failing, it may be your position, after all, that's out of sink.

Well, anyhow, all of this or most of this could be easily cured simply by doing away with a system that never should have come into existence in the first place.

At one time party's picked their candidates in conventions.  The conventions themselves were dominated by back channel and closed door meetings in which overweight men smoking cigars cut unsavory deals with each other.  Through processes like that, we ended up with characters like Theodore Roosevelt and Grover Cleveland.  Of course we also ended up with Woodrow Wilson and others that we'd rather not recall, but the primary system isn't doing a lot better.

Indeed, recently it's been doing so poorly for both parties that there's open year along dissension from the results and grumbling here and there that the whole system is broken. So it is.  Go back to the one that worked.

Of course, that would mean less public participation, including less by people whose association with the pure blue or red stream of a party's philosophy was weak, but if you want wide participation, that's what you must accommodate and even adjust to, just as under the convention system, if you don't like things, your real remedy is to start a new party.  And it would likely mean that it could never become the case that one party became dominant for long.

In terms of that last example, if the tea party elements that are struggling for control of the Wyoming Republican Party, presently nearly the state's only political party, were able to do that in a convention system, pretty soon the Democrats would react by fielding middle of the road candidates and they'd start winning statewide elections.

All of which generally points out, once again, doing away with the primary system in favor of a convention system is, quit frankly, a better approach all the way around.  It'd result in more, and more reflective, democracy at the general election level, where it's supposed to be.

Children learn the fundamental principles of natural law at a very early age.

Children learn the fundamental principles of natural law at a very early age.  Thus they very early understand that one child must not, without just cause, strike or otherwise hurt, another; that one child must not assume any arbitrary control or domination over another; that one child must not, either by force, deceit, or stealth, obtain possession of anything that belongs to another; that if one child commits any of these wrongs against another, it is not only the right of the injured child to resist, and, if need be, punish the wrongdoer, and compel him to make reparation, but that it is also the right, and the moral duty, of all other children, and all other persons, to assist the injured party in defending his rights, and redressing his wrongs.  These are fundamental principles of natural law, which govern the most important transactions of man with man.  Yet children learn them earlier than they learn that three and three are six, or five and five ten.  Their childish plays, even, could not be carried on without a constant regard to them; and it is equally impossible for persons of any age to live together in peace on any other conditions.

It would be no extravagance to say that, in most cases, if not in all, mankind at large, young and old, learn this natural law long before they have learned the meanings of the words by which we describe it.  In truth, it would be impossible to make them understand the real meanings of the words, if they did not understand the nature of the thing itself.  To make them understand the meanings of the words justice and injustice before knowing the nature of the things themselves, would be as impossible as it would be to make them understand the meanings of the words heat and cold, wet and dry, light and darkness, white and black, one and two, before knowing the nature of the things themselves.  Men necessarily must know sentiments and ideas, no less than material things, before they can know the meanings of the words by which we describe them.

Lysander Spooner

September 30, 1919. The Elaine Massacre.

Richmond Virginia, September 30, 1919.

On this day in 1919 the Red Summer spread to Arkansas when over 100 black residents of the Elaine area were killed after violence erupted when white law enforcement officer, accompanied by one black trustee, arrived at a meeting of blacks associated with the Progressive Farmers and Household Union of America. The Union had armed guards, which given the events of that summer and even that week was a wise precaution.

The union was a black sharecroppers union and there was no reason that it shouldn't have been meeting.   The entire event lead to convictions for murder of several black men that were later overturned by the United States Supreme Court.  That event can be regarded as a turning point in the Supreme Court's scrutiny of such matters and therefore, in some ways, the Elaine Massacres can be regarded as ushering in, very slowly, what would become the Civil Right Era.  The event also provides a very clear example of why the Second Amendment to the United States Constitution exists.

It's that season again. . .

UW football mascot "Cowboy Joe" in 2017, Library of Congress.  I don't have any photographs of UW football games as I've never been to one.

"Did you see the Missouri game?"

So I was asked, followed on my part by some stumbling hesitation, to be answered "um, no."

"That would have been a good game to see", came the reply from the female questioner, my complete lack of knowledge on the query being amplified in my mind by the fact that she obviously knew the details of the game and I, a man, who in spite of the early 20th Century onset of societal gender confusion, did not, and football being, in spite of the aforementioned, regarded as manly.*

Yes, it's football season.

As noted here before, I don't follow football. . .at all.  I still don't know who won the Missouri game even though I had two kids at it.

For that latter reason, I briefly thought, as I have before, that I really ought to make an effort to learn something about and follow football. But I gave that up after deliberating it.  I know that I'm just not going to.  I can't muster up the interest.

Indeed, not only can I not muster up the interest, I'm really sick of discussions about professional football even though its not rational.  I can't understand why anyone follows it all.  It's boring, and its played by individuals who bear no close relationship to the physical form of most men and no close relationship to the physical form of any women. That may seem like an odd comment, but I really think it's not possible to really enjoy a sport you can't play.  Most human beings can't play the sport that is reflected by professional football.  College ball at least has the university association with it, although the era in which the "student athletes" had a universal association with the student body in a student sort of way is long over.  Having said that, I have now met a college football player for the first time since I was in college, and there's something to the contrary as well.

Of course, I suppose the counter to that is that as kids they could play football, and lots of men did as high school students. The professional game may be played by Goliath like freaks, but then all professional sports reflect that winnowing process to a degree. And that argument is probably correct.

None of which makes the game any more interesting to me.

________________________________________________________________________________

*Women may serve in combat in 2019 under the societal determination that all issues of biology, genetics and evolution aside, that's the nice and kind thing to do, but they sure can't be football players on a team with men. After all, that's serious.

September 29, 1919. The Red Summer becomes a red fall in Alabama and Nebraska, the franchise for women comes to Utah.

On this day in 1919, racial murders came to Montgomery Alabama when two black veterans, one still in uniform, were pulled from a police car and gunned down in nearby woods. They'd been accused of assaulting a white woman, but obviously had not been convicted. A third black man then in hospital would be lynched the following day in a completely unrelated event.

This followed race riots that occurred in Omaha Nebraska the prior day which saw violence on a large scale.  It was based on a similar accusation but required military intervention to be put down and saw the horrific lynching of Willie Brown, whose body was subsequently burned, resulting in a widely distributed photograph.

The news from Omaha made front page news in Wyoming, but interestingly would be remarkably different from the front page that was found in Omaha. There, the victim of the lynching was simply proclaimed to be guilty and the mob enacting vigilante justice.  In Wyoming, the heroic actions of the mayor in attempting to stop the mob were the focus.

While a 1919 act of racial violence in Montgomery Alabama isn't surprising to read about today, many would be surprised to learn of one in Omaha.  But Omaha was and is a Midwestern city and had a large black minority that had been drawn to the location due to the manual labor opportunities it afforded. Racial tension in the city was high in the town and would remain so for many years.

Indeed, while we don't association him with the city, it's worth noting that Malcolm X, born Malcolm Little, was born and grew up in Omaha.  His father was an outspoken black Baptist minister and there's always been some suspicion that the streetcar accident he died in was actually a murder.

In other events, on this day a special session of Utah's legislature the state's Senate voted in favor of the 19th Amendment to the United States Constitution granting women the franchise. The House would do the same the following day.

The Didache

This is the Didache, a First Century Christian text.

The Lord's Teaching Through the Twelve Apostles to the Nations.

 

Chapter 1. 

The Two Ways and the First Commandment. There are two ways, one of life and one of death, but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone strikes your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one who asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he who gives according to the commandment, for he is guiltless. Woe to him who receives; for if one receives who has need, he is guiltless; but he who receives not having need shall pay the penalty, why he received and for what. And coming into confinement, he shall be examined concerning the things which he has done, and he shall not escape from there until he pays back the last penny. And also concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. 

Chapter 2. 

The Second Commandment: Grave Sin Forbidden. And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, you shall not commit pederasty, you shall not commit fornication, you shall not steal, you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is born. You shall not covet the things of your neighbor, you shall not swear, you shall not bear false witness, you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued, for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbor. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life. 

Chapter 3.

Other Sins Forbidden. My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads to murder. Be neither jealous, nor quarrelsome, nor of hot temper, for out of all these murders are engendered. My child, be not a lustful one. for lust leads to fornication. Be neither a filthy talker, nor of lofty eye, for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads to idolatry. Be neither an enchanter, nor an astrologer, nor a purifier, nor be willing to took at these things, for out of all these idolatry is engendered. My child, be not a liar, since a lie leads to theft. Be neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy. Be neither self-willed nor evil-minded, for out of all these blasphemies are engendered. 

Rather, be meek, since the meek shall inherit the earth. Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. Accept whatever happens to you as good, knowing that apart from God nothing comes to pass. 

Chapter 4. 

Various Precepts. My child, remember night and day him who speaks the word of God to you, and honor him as you do the Lord. For wherever the lordly rule is uttered, there is the Lord. And seek out day by day the faces of the saints, in order that you may rest upon their words. Do not long for division, but rather bring those who contend to peace. Judge righteously, and do not respect persons in reproving for transgressions. You shall not be undecided whether or not it shall be. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. Do not hesitate to give, nor complain when you give; for you shall know who is the good repayer of the hire. Do not turn away from him who is in want; rather, share all things with your brother, and do not say that they are your own. For if you are partakers in that which is immortal, how much more in things which are mortal? Do not remove your hand from your son or daughter; rather, teach them the fear of God from their youth. Do not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; for he comes not to call according to the outward appearance, but to them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. You shall hate all hypocrisy and everything which is not pleasing to the Lord. Do not in any way forsake the commandments of the Lord; but keep what you have received, neither adding thereto nor taking away therefrom. In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life. 

Chapter 5. 

The Way of Death. And the way of death is this: First of all it is evil and accursed: murders, adultery, lust, fornication, thefts, idolatries, magic arts, witchcrafts, rape, false witness, hypocrisy, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing revenge, not pitying a poor man, not laboring for the afflicted, not knowing Him Who made them, murderers of children, destroyers of the handiwork of God, turning away from him who is in want, afflicting him who is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these. 

Chapter 6. 

Against False Teachers, and Food Offered to Idols. See that no one causes you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able to do this, do what you are able. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly careful; for it is the service of dead gods. 

Chapter 7. 

Concerning Baptism. And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before. 

Chapter 8. 

Fasting and Prayer (the Lord's Prayer). But let not your fasts be with the hypocrites, for they fast on the second and fifth day of the week. Rather, fast on the fourth day and the Preparation (Friday). Do not pray like the hypocrites, but rather as the Lord commanded in His Gospel, like this:

Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever..

Pray this three times each day. 

Chapter 9. 

The Eucharist. Now concerning the Eucharist, give thanks this way. First, concerning the cup:

We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever..

And concerning the broken bread:

We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..

But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs." 

Chapter 10. 

Prayer after Communion. But after you are filled, give thanks this way: 

We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that You are mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen.

But permit the prophets to make Thanksgiving as much as they desire. 

Chapter 11. 

Concerning Teachers, Apostles, and Prophets. Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turns and teaches another doctrine to the destruction of this, hear him not. But if he teaches so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, act according to the decree of the Gospel. Let every apostle who comes to you be received as the Lord. But he shall not remain more than one day; or two days, if there's a need. But if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges. If he asks for money, he is a false prophet. And every prophet who speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one who speaks in the Spirit is a prophet; but only if he holds the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit does not eat it, unless he is indeed a false prophet. And every prophet who teaches the truth, but does not do what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him. But if he tells you to give for others' sake who are in need, let no one judge him. 

Chapter 12. 

Reception of Christians. But receive everyone who comes in the name of the Lord, and prove and know him afterward; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you more than two or three days, if need be. But if he wants to stay with you, and is an artisan, let him work and eat. But if he has no trade, according to your understanding, see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep away from such. 

Chapter 13. 

Support of Prophets. But every true prophet who wants to live among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have no prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment. 

Chapter 14. 

Christian Assembly on the Lord's Day. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: "In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations." 

Chapter 15. 

Bishops and Deacons; Christian Reproof. Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Therefore do not despise them, for they are your honored ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel. But to anyone that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord. 

Chapter 16. 

Watchfulness; the Coming of the Lord. Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord will come. But come together often, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you are not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increases, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but those who endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth: first, the sign of an outspreading in heaven, then the sign of the sound of the trumpet. And third, the resurrection of the dead -- yet not of all, but as it is said: "The Lord shall come and all His saints with Him." Then shall the world see the Lord coming upon the clouds of heaven. 

ΔΙΔΑΧΗ ΤΩΝ ΔΩΔΕΚΑ ΑΠΟΣΤΟΛΩΝ

Διδαχὴ κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν.

I

1. Ὁδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία τοῦ θανάτου, διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο ὁδῶν.

2. Ἡ μὲν οὖν τῆς ζωῆς ἐστιν αὕτη· πρῶτον ἀγαπησεις τὸν θεὸν τὸν ποιήσαντά σε, δεύτερον τὸν πλησίον σου ὡς σεαυτόν· πάντα δὲ ὅσα ἐὰν θελήσῃς μὴ γίνεσθαί σοι, καὶ σὺ ἄλλῳ μὴ ποίει.

3. Τούτων δὲ τῶν λόγων ἡ διδαχή ἐστιν αὕτη· εὐλογεῖτε τοὺς καταρωμένους ὑμῖν καὶ προσεύχεσθε ὑπὲρ τῶν ἐχθρῶν ὑμῶν, νηστεύετε δὲ ὑπὲρ τῶν διωκότων ὑμᾶς· ποία γὰρ χάρις, ἐὰν ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς; οὐχὶ καὶ τὰ ἔθνη τὸ αὐτὸ ποιοῦσιν; ὑμεῖς δὲ ἀγαπᾶτε τοὺς μισοῦντας ὑμᾶς, καὶ οὐχ ἕξετε ἐχθρόν. 

4. ἀπέχου τῶν σαρκικῶν καὶ σωματικῶν ἐπιθυμιῶν· ἐὰν τίς σοι δῷ ῥάπισμα εἰς τὴν δεξιὰν σιαγόνα, στέψον αὐτῷ καὶ τὴν ἄλλην, καὶ ἔσῃ τέλειος· ἐὰν ἀγγαρεύσῃ σέ τις μίλιον ἕν, ὕπαγε μετ’ αυτοῦ δύο· ἐὰν ἄρῃ τις τὸ ἱμάτιόν σου, δὸς αὐτῳ καὶ τὸν χιτῶνα· ἐὰν λάβῃ τις ἀπὸ σοῦ τὸ σόν, μὴ ἀπαίτει· οὐδὲ γὰρ δύνασαι. 

5. παντὶ τῷ αἰτοῦντί σε δίδου καὶ μὴ ἀπαίτεν· πᾶσι γὰρ θέλει δίδοσθαι ὁ πατὴρ ἐκ τῶν ἰδίων χαρισμάτων. μακάριος ὁ διδοὺς κατὰ τὴν ἐντολήν· ἀθῷος γάρ ἐστιν. οὐαὶ τῷ λαμβάνοντι τις, ἀθῷος ἔσται· ὁ δὲ μὴ χρείαν ἔχων ἔχων δώσει δίκην, ἱνατί ἔλαε καὶ εἰς τί· ἐν συνοωῇ δὲ γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην. 6. ἀλλὰ καὶ περὶ τούτου δὲ εἰρηται· Ἱδρωσάτω ἡ ἐλεημοσύνη σου εἰς τὰς χεῖρας σου, μέχρις ἂν γνῷς τίνι δῷς.

II

1. Δευτέρα δὲ ἐντολὴ τῆς διδαχῆς· 

2. οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, οὐ κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ φονεύσεις τ́κνον ἐν φθορᾷ, οὐδὲ γεννηθὲν ἀποκτενεῖς, οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον. 

3. οὐκ ἐπιορκήσεις, οὐ ψευδομαρτυρήσεις, οὐ κακολογήσεις, οὐ μνησικακήσεις. 

4. οὐκ ἔσῃ διγνώμων οὐδὲ δίγλωσσος· παγὶς γὰρ θανάτου ἡ διγλωσσία. 

5. οὐκ ἔσται ὁ λόγος σου ψευδής, οὐ κενός, ἀλλὰ μεμεστωμένος πράξει. 

6. οὐκ ἔσῃ πλεονέκτης οὐδὲ ἅρπαξ οὐδὲ ὑποκριτὴς οὐδὲ κακοήθης οὐδὲ ὑπερήφανος. οὐ λήψῃ βουλὴν πονηρὰν κατὰ τοῦ πλησίον σου. 7. οὐ μισήσεις πάντα ἄνθρώπον, ἀλλὰ οὓς μὲν ἐλέγξεις, περὶ δὲ ὧν προσεύξῃ, οὓς δὲ ἀγαπήσεις ὑπὲρ τὴν ψυχήν σου.

III

1. Τέκνον μου, φεῦγε ἀπὸ παντὸς πονηροῦ καὶ ἀπὸ παντὸς ὁμοίου αὐτου. 

2. μὴ γίνου ὀργίλος, ὁδηγεῖ γὰρ ἡ ὀργὴ πρὸς τὸν φόνον, μηδὲ ζηλωτὴς μηδὲ ἐπιστικὸς μηδὲ θυμικός· ἐκ γὰρ τούτων ἁπάντων φόνοι γεννῶνται. 

3. τέκνον μου, μὴ γίνου ἐπιθυμητής, ὁδηγεῖ γὰρ ἡ ἐπιθυμία πρὸς τὴν πορνείαν, μηδὲ αἰσψρολόγος μηδὲ υψηλόφθαλμος· ἐκ γὰρ τούτων ἁπαντων μοιχεῖαι γεννῶνται. 

4. τέκνον μου, μὴ γίνου οἰωνοσκόκος, ἐπειδὴ ὁδηγεῖ εἰς τὴν εἰδωλολοατρίαν, μηδὲ ἐπαοιδὸς μηδὲ μαθηματικὸς μηδὲ περικαθαίρίαν, μηδὲ θέλε αὐτὰ βλέπειν· ἐκ γὰρ τοῦτων ἁπάντων εἰδωλολατρία γεννᾶται. 

5. τέκνον μου, μῃ γίνου ψεύστης, ἐπειδὴ ὁδηγεῖ τὸ ψεῦσμα εἰς τὴν κλοπήν, μηδὲ φιλάργυρος μηδὲ κενόδοξος· ἐκ γὰρ τούτων ἁπάντων κλοπαὶ γεννῶνται. 

6. τέκνον μου, μὴ γίνου γόγγυσος, ἐπειδὴ ὁδηγεῖ εἰς τὴν βλασφημίαν, μηδὲ αὐθάδης μηδὲ πονηρόφρων· ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γεννῶνται. 

7. ἴσθι δὲ πραΰς, ἐπεὶ οἱ πραεῖς κληρονομήσουσιν τὴν γῆν. 

8. γίνου μακρόθυμος καὶ ἐλεήμων καὶ ἄκακος καὶ ἡσύχιος καὶ ἀγαθὸς καὶ τρέμων τοὺς λόγους διὰ παντός, οὓς ἤκουσας. 

9. οὐχ ὑψώσεις σεαυτὸν οὐδὲ δώσεις τῇ ψυχῇ σου θράσος. οὐ κολληθήσεται ἡ ψυχή σου μετὰ ὑψηλῶν, ἀλλὰ μετὰ δικαίων καὶ ταπεινῶν ἀναστραφήσῃ. 

10. τὰ συμβαίνοντά σοι ἐνεργήματα ὡς ἀγαθὰ προσδέξῃ, εἰδὼς ὅτι ἄτερ θεοῦ οὐδὲν γίνεται.

IV

1. Τέκνον μου, τοῦ λαλοῦντός σοι τὸν λόγον τοῦ θεοῦ μνησθήσῃ νυκτὸς καὶ ἡμέρας, τιμήσεις δὲ αὐτὸν ὡς κύριον· ὅθεν γὰρ ἡ κυριότης λαλεῖται, ἐκεῖ κύριός ἐστιν. 

2. ἐκζητήσεις δὲ καθ’ ἡμέραν τὰ πρόσωπα τῶν ἁγίων, ἵνα ἐπαναπαῇς τοῖς λόγοις αὐτῶν. 

3. οὐ ποθήσεις σψίσμα, εἰρηνεύσεις δὲ μαχομένους· κρινεῖς δικαίως, οὐ λήψῃ πρόσωπον ἐλέγξαι ἐπὶ παραπτώμασιν. 

4. οὐ διψυχήσεις, πότερον ἔσται ἢ οὔ.

5. Μὴ γίνου πρὸς μὲν τὸ λαβεῖν ἐκτείνων τὰς χεῖρας, πρὸς δὲ τὸ δοῦναι συσπῶν. 

6. ἐὰν ἔχῃς διὰ τῶν χειρῶν σου, δώσεις λύτρωσιν ἁμαρτιῶν σου. 

7. οὐ διστάσεις δοῦναι οὐδὲ διδοὺς γογγύσεις· γνώσῃ γάρ, τίς ἐστιν ὁ τοῦ μισθοῦ καλὸς ἀνταποδότης. 

8. οὐκ ἀποστραφήσῃ τὸν ἐνδεόμενον, συγκοινωνήσεις δὲ πάντα τῷ ἀδελφῷ σοῦ καὶ οὐκ ἐρεῖς ἴδια εἶναι· εἰ γὰρ ἐν τῷ ἀθανάτῳ κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν τοῖς θνητοῖς;

9. Οὐκ ἀρεῖς τὴν χεῖρα σου ἀπὸ τοῦ υἱοῦ σου ἢ ἀπὸ τῆς θυγατρός σου, ἀλλὰ ἀπὸ νεότητος διδάξεις τὸν φόβον τοῦ θεοῦ. 

10. οὐκ ἐπιτάξεις δούλῳ σου ἢ παιδίσκῃ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, ἐν πικρίᾳ σου, μήποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν· οὐ γὰρ ἔρχεται κατὰ πρόσωπον καλέσαι, ἀλλ’ ἐφ’ οὓς τὸ πνεῦμα ἡτοίμασεν. 

11. ὑμεῖς δὲ οἱ δοῦλοι ὑποταγήσεσθε τοῖς κυρίοις ὑμῶν ὡς τύπτῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ.

12. Μισήσεις πᾶσαν ὑπόκρισιν καὶ πᾶν ὃ μὴ ἀρεστὸν τῷ κυρίῳ. 

13. οὐ μὴ ἐγκαταλίπῃς ἐντολὰς κυρίου, φυλάξεις δὲ ἃ παρέλαβες, μήτε προστιθεὶς μήτε ἀφαιρῶν.

14. ἐν ἐκκλησίᾳ ἐξομολογήσῃ τὰ παραπτώματά σου, καὶ οὐ προσελεύσῃ ἐπὶ προσευχήν σου ἐν συνειδήσει πονηρᾷ· αὕτη ἐστὶν ἡ ὁδὸς τῆς ζωῆς.

V

1. Ἡ δὲ τοῦ θανάτου ὁδός ἐστιν αὕτη· πρῶτονπάντων πονηρά ἐστι καὶ κατάρας μεστή· φόνοι, μοιχεῖαι, ἐπιθυμίαι, προνεῖαι, κλοπαί, εἰδωλολατρίαι, μαγεῖαι, φαρμακίαι, ἁρπαγαί, ψευδομαρτυριαι, ὑποκρίσεις, διπλοκαρδία, δόλος, ὑπερηφανία, κακία, αὐθάδεια, πλεονεξία, αἰσχρολογία, ζηλοτυπία, θρασύτης, ὕψος, ἀλαζονεία. 

2. διῶκται ἀγαθῶν, μισοῦντες ἀληθειαν, ἀγαπῶντες ψεῦδος, οὐ γινώσκοντες μισθὸν δικαιοσύνης, οὐ κολλώμενοι ἀγαθῷ οὐδὲ κρίσει δικαίᾳ ἀρυπνοῦντες οὐκ εἰς τὸ ἀγαθόν, ἀλλ’ εἰς τὸ πονηρόν· ὧν μακρὰν πραΰτης καὶ ὑπομονή, μάταια ἀγαπῶντες, διώκοντε ἀνταπόδομα, οὐκ ἐλεοῦντες πρωχόν, οὐ πονοῦντες ἐπὶ καταπονουμένῳ, οὐ γινώσκοντες τὸν ποιήσαντα αὐτούς, φονεῖς τέκνων, γινώσκοντες τὸν ποιήσαντα αὐτούς, φονεῖς τέκνων, φθορεῖς πλάσματος θεοῦ, ἀποστρεφόμενοι τὸν ἐνδεόμενον, καταπονοῦντες τὸν θλιβόμενον, πλουσίων παράκλητοι, πενήτων ἄνομοι κριταί, πανθαμάρτητοι· ῥυσθείητε, τέκνα, ἀπὸ τούτων ἁπάντων.

VI

1. Ὅρα, μὴ τίς σε πλανήσῃ ἀπὸ ταύτης τῆς ὁδοῦ τῆς διδαχῆς, ἐπεὶ παρεκτὸς θεοῦ σε διδάσκει. 

2. εἰ μὲν γὰρ δύνασαι βαστάσαι ὅολον τὸν ζυγὸν τοῦ κυρίου, τέλειος ἔσῃ· εἰ δ’ οὐ δύνασαι, ὃ δύνῃ, τοῦτο ποίει. 

3. περὶ δὲ τῆς βρώσεως, ὃ δύνασαι βάστασον· ἀπὸ δὲ τοῦ εἰδωλοθύτου λίαν πρόσεχε· λατρεία γάρ ἐστι θεῶν νεκρῶν.

VII

1. Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε· ταῦτα πάντα πρειπόντες, βαπτίσατε εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ἐν ὕδατι ζῶντι. 

2. ἐὰν δὲ μὴ ἔχῃς ὕδωρ ζῶν, εἰς ἄλλο ὕδωρ βάπτισον· εἰ δ’ οὐ δύνασαι ἐν ψυχρῷ, ἐν θερμῷ. 

3. ἐὰν δὲ ἀμφότερα μὴ ἔχῃς, ἔκχεον εἰς τὴν κεφαλὴν τρὶς ὕδωρ εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. 

4. πρὸ δὲ τοῦ βαπτίσμος προνηστευσάτω ὁ βαπτίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες ἄλλοι δύναται· κελεύεις δὲ νηστεῦσαι τὸν βαπτιζόμενον πρὸ μιᾶς ἢ δύο.

VIII

1. Αἱ δὲ νηστεῖαι ὑμῶν μὴ ἔστωσαν μετὰ τῶν ὑποκριτῶν. νηστεύουσι γὰρ δευτέρα σαββάτων καὶ πέμτῃ· ὑμεῖς δὲ νηστεύσατε τετράδα καὶ παρασκευήν. 

2. μηδὲ προσεύχεσθε ὡς οἱ ὑποκριταί, ἀλλ’ ὡς ἐκέλευσεν ὁ κύριος ἐν τῷ εὐαγγελίῳ αὐτοῦ, οὕτω προσεύχεσθε· Πάτερ ἡμῶν ὁ ἐν τῷ οὐρανῷ, ἁγιασθήτω τὸ ὄνομά σου, ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· τὸν ἄρτον ἡμῶν τὸ ἐπιούσιον δὸς ἡμῖν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς οφειλέταις ἡμῶν, καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ· ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. 3. τρὶς τῆς ἡμέρας οὕτω προσεύχεσθε.

IX

1. Περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστήσατε· 

2. πρῶτον περὶ τοῦ ποτηρίον· Εὐχαριστοῦμεν σοι, πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλον Δαυεὶδ τοῦ παιδός σου· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. 

3. περὶ δὲ τοῦ κλάσμος· Εὐχαριστοῦμέν σοι, πάτερ ἡμῶν, ὑπὲρ τῆς ζωῆς καὶ γνώσεως, ἧς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου. σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. 

4. ὥσπερ ἦν τοῦτο τὸ κλάσμα διεσκορπισμένον ἐπάνω τῶν ὀρέων καὶ συναχθὲν ἐγένετο ἕν, οὕτω συναχθήτω σου ἡ ἐκκλησία ἀπὸ τῶν περάτων τῆς γῆς εἰς τὴν σὴν βασιλείαν. ὅτι σοῦ ἐστιν ἡ δόξα καὶ ἡ δύναμις διὰ Ἰησοῦ εἰς τοὺς αἰῶνας. 

5. μηδεὶς δὲ φαγέτω μηδὲ πιέτω ἀπὸ τῆς εὐχαριστίας ὑμῶν, ἀλλ’ οἱ βαπτισθέντες εἰς ὄνομα κυρίου· καὶ γὰρ περὶ τούτου εἴρηκεν ὁ κύριος· Μὴ δῶτε τὸ ἅγιον τοῖς κυσί.

X

1. Μετὰ δὲ τὸ ἐμπλησθῆσαι οὗτως εὐχαριστήσατε· 

2. Εὐχαριστοῦμέν σοι, πάτερ ἅγιε, ὑπὲρ τοῦ ἁγίου ὀνόματος σου, οὗ κατεσκήνωσας ἐν ταῖς καρδίαις ἡμῶν, καὶ ὑπὲρ τῆς γνώσεως καὶ πίστεως καὶ ἀθανασίας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. 

3. σύ, δέσποτα παντοκράτορ, ἔκτισας τὰ πάντα ἕνεκεν τοῦ ὀνόματός σου, τροφήν τε καὶ ποτὸν ἔδωκας τοῖς ἀνθρώποις εἰς ἀπόλαυσιν, ἵνα σοι εὐχαριστήσωσιν, ἡμῖν δὲ ἐχαρίσω πνευματικὴν τροφὴν καὶ ποτὸν καὶ ζωὴν αἰώνιον διὰ τοῦ παιδός σου. 

4. πρὸ πάντων εὐχαριστοῦμέν σοι, ὅτι δυνατὸς εἶ· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. 

5. μνήσθητι, κύριε, τῆς ἐκκλησίας σου, τοῦ ῥύσασθαι αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ τῶν τεσσάρων ἀνέμων, τὴν ἁγιασθεῖσαν, εἰς τὴν σὴν βασιλείαν, ἣν ἡτοίμασας αὐτῇ· ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. 

6. ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὗτος. Ὡσαννὰ τῷ θεῷ Δαείδ. εἴ τις ἅγιός ἐστιν, ἐρχέθω· εἴ τις οὐκ ἔστι, μετανοείτω· μαρὰν ἀθά· ἀμήν. 

7. τοῖς δὲ προφήταις ἐπιτρέπετε εὐχαριστεῖν ὅσα θέλουσιν. 

XI

1. Ὃς ἂν οὖν ἐλθὼν διδάξῃ ὑμᾶς ταῦτα πάντα τὰ προειρημένα, δέξασθε αὐτόν· 

2. ἐὰν δὲ αὐτὸς ὁ διδάσκων στραφεὶς διδάσκῃ ἄλλην διδαχὴν εἰς τὸ καταλῦσαι, μὴ αὐτοῦ ἀκούσητε· εἰς δὲ τὸ προσθεῖναι δικαοσύνην καὶ γνῶσιν κυρίου, δέξασθε αὐτὸν ὡς κύριον. 

3. Περὶ δὲ τὼν ἀποστόλων καὶ προπητῶν, κατὰ τὰ δόγμα τοῦ εὐαγγελίου οὕτω ποιήσατε. 

4. πᾶς δὲ ἀπόστολος ἐρχόμενος πρὸς ὑμᾶς δεχθήτω ὡς κύριος· 

5. οὐ μενεῖ δὲ εἰ μὴ ἡμέραν μίαν· ἐὰν δὲ ᾖ χρεία, καὶ τὴν ἄλλην· τρεῖς δὲ ἐὰν μείνῃ, ψευδοπροφήτης ἐστίν. 

6. ἐρχόμενος δὲ ὁ ἀπόστολος μηδὲν λαμβανέτω εἰ μὴ ἄρτον, ἕως οὗ αὐλισθῇ· ἐὰν δὲ ἀργυριον αἰτῇ, ψευδοπροφήτης ἐστί.

7. Καὶ πάντα προφήτην λαλοῦντα ἐν πνεύματι οὐ πειράσετε οὐδὲ διακρινεῖτε· πᾶσα γὰρ ἁμαρτία ἀφεθήσεται, αὕτη δὲ ἡ ἁμαρτία οὐκ ἀφεθήσεται. 

8. οὐ πᾶς δὲ ὁ λαλῶν ἐν πνεύματι προφήτης ἐστίν, ἀλλ’ ἐὰν ἔχῃ τοὺς τρόπους κυρίου. ἀπὸ οὖν τῶν τρόπων γνωσθήσεται ὁ ψευδοπροφήτης καὶ ὁ προφήτης. 

9. καὶ πᾶς προφήτης ὁριζων τράπεζαν ἐν πνεύματι οὐ φάγεται ἀπ’ αὐτῆς, εἰ δὲ μήγε ψευδοπροφήτης ἐστί. 

10. πᾶς δὲ προφήτης διδάσκων τὴν ἀληθειαν, εἰ ἃ διδάσκει οὐ ποιεῖ, ψευδοπρφήτης ἐστί.  

11.  πᾶς δὲ προφήτης δεδοκιμασμένος, ἀληθινός, ποιῶν εἰς μυστήριον κοσμικὸν ἐκκλησίας, μὴ διδάσκων δὲ ποιεῖν, ὅσα αὐτὸς ποιεῖ, οὐ κριθήσεται ἐφ’ ὑμῶν· μετὰ θεοῦ γὰρ ἔχει τὴν κρίσιν· ὡσαύτως γὰρ ἐποίησαν καὶ οἱ ἀρχαῖοι προφῆται. 

12. ὃς δ’ ἂν εἴπῃ ἐν πνεύματι· δός μοι ἀργύρια ἢ ἕτερά τινα, οὐκ ἀκούσεσθε αὐτοῦ· ἐὰν δὲ περὶ ἄλλων ὑστερούντων εἴπῃ δοῦναι, μηδεὶς αὐτὸν κρινέτω.

XII

1. Πᾶς δὲ ὁ ἐρχόμενος ἐν ὀνόματι κυρίου δεχθήτω· ἔπειτα δὲ δοκιμάσαντες αὐτὸν γνώσεσθε, σύνεσιν γὰρ ἕξετε δεξιὰν καὶ ἀριστεράν. 

2. εἰ μὲν παρόδιός ἐστιν ὁ ἐρχόμενος, βοηθεῖτε αὐτῷ, ὅσον δύνασθε· οὐ μενεῖ δὲ πρὸς ὑμᾶς εἰ μὴ δύο ἢ τρεῖς ἡμέρας, ἐὰν ᾖ ἀνάγκη. 

3. εἰ δὲ θέλει πρὸς ὑμᾶς καθῆσθαι, τεχνίτης ὤν, ἐργαζέσθω καὶ φαγέτω. 

4. εἰ δὲ οὐκ ἔχει τέχνην, κατὰ τὴν σύνεσιν ὑμῶν προνοήσατε, πῶς μὴ ἀργὸς μεθ’ ὑμῶν ζήσεται Χριστιανός. 

5. εἰ δ’ οὐ θέλει οὑτω ποιεῖν, χριστέμπρός ἐστι· προσέχετε ἀπὸ τῶν τοιούτων.

XIII

1. Πᾶς δὲ προφήτης ἀληθινὸς θέλων καθῆσθαι πρὸς ὑμᾶς ἄξιός ἐστι τῆς τροφῆς αὐτοῦ. 

2. ὡσαύτως διδάσκαλος ἀληθινός ἐστιν ἄξιος καὶ αὐτὸς ὥσπερ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. 

3. πᾶσαν οὖν ἀπαρχὴν γεννημάτων ληνοῦ καὶ ἅλωνος, βοῶν τε καὶ προβάτων λαβὼν δώσεις τὴν ἀπαρχὴν τοῖς προφήταις· αὐτοὶ γάρ εἰσιν οἱ ἀρχιερεῖς ὑμῶν. 

4. ἐὰν δὲ μὴ ἔχητε προφήτην, δότε τοῖς πτωχοῖς. 

5. ἐὰν σιτίαν ποιῇς, τὴν ἀπαρχὴν λαβὼν δὸς κατὰ τὴν ἐντολήν. 

6. ὡσαύτως κεράμιον οἴνου ἢ ἐλαίου ἀνοίξας, τὴν ἀπαρχὴν λαβὼν δὸς τοῖς προφήταις· 

7. ἀργυρίου δὲ καὶ ἱματισμοῦ καὶ παντὸς κτήματος λαβὼν τὴν ἀπαρχήν, ὡς ἂν σοι δόξῃ, δὸς κατὰ τὴν ἐντολήν.

XIV

1. Κατὰ κυριακὴν δὲ κυρίου συναχθέντες κλάσατε ἄρτον καὶ εὐχαριστήσατε, προεξομολογησάμενοι τὰ παραπτώματα ὑμῶν, ὅπως καθαρὰ ἡ θυσία ὑμῶν ᾐ. 

2. πᾶς δὲ ἔχων τὴν ἀμφιβολίαν μετὰ τοῦ ἑταίρου αὐτοῦ μὴ συνελθέτω ὑμῖν, ἕως οὗ διαλλαγῶσιν, ἵνα μὴ κοινωθῇ ἡ θυσία ὑμῶν. 

3. αὕτη γάρ ἐστιν ἡ ῥηθεῖσα ὑπὸ κυρίου· Ἐν παντὶ τόπὼ καὶ χρόνῳ προσφέρειν μοι θυσίαν καθαράν. ὅτι βασιλεὺς μέγας εἰμί, λέγει κύριος, καὶ τὸ ὄνομά μου θαυμαστὸν ἐν τοῖς ἔθνεσι.

XV

1. Χειροτονήσατε οὖν ἑαυτοῖς ἐπισκόπους καὶ διακόνους ἀξίους τοῦ κυρίου, ἄνδρας πραεῖς καὶ ἀφιλαργύρους καὶ ἀληθεῖς καὶ δεδοκιμασμένους· ὑμῖν γὰρ λειτουργοῦσι καὶ αὐτοὶ τὴν λειτουργίαν τῶν προφητῶν καὶ διδασκάλων. 

2. μὴ οὖν ὐπερίδητε αὐτούς· αὐτοὶ γὰρ εἰσιν οἱ τετιμημένοι ὑμῶν μετὰ τῶν προφητῶν καὶ διδασκάλων.

3. Ἐλέγχετε δὲ ἀλλήλους μὴ ἐν ὀργῇ, ἀλλ’ ἐν εἰρήνῃ ὡς ἔχετε ἐν τῷ εὐαγγελίῳ· καὶ παντὶ ἀστοχοῦντι κατὰ τοῦ ἑτέρου μηδεὶς λαλείτω μηδὲ παρ’ ὑμῶν ἀκουέτω, ἕως οὗ μετανοήσῃ. 4. τὰς δὲ εὐχὰς ὑμῶν καὶ τὰς ἐλεημοσύνας καὶ πάσας τὰς πράξεις οὕτω ποιήσατε, ὡς ἔχετε ἐν τῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν.

XVI

1. Γρηγορεῖτε ὑπὲρ τῆς ζωῆς ὑμῶν· οἱ λύχνοι ὑμῶν μὴ σβεσθήτωσαν, καὶ αἱ ὀσφύες ὑμῶν μὴ ἐκλυέσθωσαν, ἀλλὰ γίνεσθε ἕτοιμοι· οὐ γὰρ οἴδατε τὴν ὥραν, ἐν ᾗ ὁ κύριος ἡμῶν ἔρχεται. 

2. πυκνῶς δὲ συναχθήσεσθε ζητοῦντες τὰ ἀνήκοντα ταῖς ψυχαῖς ὑμῶν· οὐ γὰρ ὠφελήσει ὑμᾶς ὁ πᾶς χρόνος τῆς πίστεως ὑμῶν, ἐὰν μὴ ἐν τῷ ἐσχάτῳ καιρῷ τελειωθῆτε. 

3. ἐν γὰρ ταῖς ἐσχάταις ἡμέραις πληθυνθήσονται οἱ ψευδοπροφῆται καὶ οἱ φθορεῖς, καὶ στραφήσονται τὰ πρόβατα εἰς λύκους, και ἡ ἀγάπη στραφήσεται εἰς μῖσος. 

4. αὐξανούσης γὰρ τῆς ἀνομίας μισήσουσιν ἀλλήλους καὶ διώξουσι καὶ παραδώσουσι, καὶ τότε φανήσεται ὁ κοσμοπλανὴς ὡς υἱὸσ θεοῦ, καὶ ποιήσει σημεῖα καὶ τέρατα, καὶ ἡ γῆ παραδοθήσεται εἰς χεῖρας αὐτοῦ, καὶ ποιήσει ἀθέμιτα, ἃ οὐδέποτε γέγονεν ἐξ αἰῶνος. 

5. τότε ἥξει ἡ κτίσις τῶν ἀντρώπων εἰς τὴν πύρωσιν τῆς δοκιμασίας, καὶ σκανδαλισθήσονται πολλοὶ καὶ ἀπολοῦνται, οἱ δὲ ὑπομείναντες ἐν τῇ πίστει αὐτῶν σωθήσονται ὑπ’ αὐτου τοῦ καταθέματος. 

6. καὶ τότε φανήσεται τὰ σημεῖα τῆς ἀληθείας· πρῶτον σημεῖον ἐκπετάσεως ἐν οὐρανῷ, εἶτα σημεῖον φωνῆς σάπιγγος, καὶ τὸ τρίτον ἀνάστασις νεκρῶν. 

7. οὐ πάντων δέ, ἀλλ’ ὡς ἐρρέθη· Ἥξει ὁ κύριος καὶ πάντες οἱ ἅγιοι μετ’ αὐτοῦ. 

8. τότε ὄψεται ὁ κόσμος τὸν κύριον ἐρχόμενον ἐπάνω τῶν νεφελῶν τοῦ οὐρανοῦ.