PG 1 · cols. 329–348

Clement of Rome (attributed), Second Letter to the Corinthians

Editors' preface

ΤΟΥ ΑΓΙΟΥ ΚΛΗΜΕΝΤΟΣ ΤΟΥ ΡΩΜΑΙΩΝ ΕΠΙΣΚΟΠΟΥ ΕΠΙΣΤΟΛΗ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Βʹ.

THE SECOND LETTER OF SAINT CLEMENT, BISHOP OF THE ROMANS, TO THE CORINTHIANS.

ΚΕΦΑΛΑΙΟΝ Αʹ.

CHAPTER I.

Ἀδελφοὶ, οὕτως δεῖ ἡμᾶς φρονεῖν περὶ Ἰησοῦ Χριστοῦ ὡς περὶ Θεοῦ, ὡς περὶ κριτοῦ ζώντων καὶ νεκρῶν· καὶ οὐ δεῖ ἡμᾶς μικρὰ φρονεῖν περὶ τῆς σωτηρίας ἡμῶν· ἐν τῷ γὰρ φρονεῖν ἡμᾶς μικρὰ περὶ αὐτοῦ, μικρὰ καὶ ἐλπίζομεν λαβεῖν· καὶ οἱ ἀκούοντες ὥσπερ μικρῶν

Brothers, we ought so to think of Jesus Christ as of God, as of the Judge of the living and the dead; and we ought not to think small things of our salvation; for when we think small things of Him, small things also do we hope to receive; and those who listen as though to small things

Editors' notes and page, col. 329

Footnotes

(2) ‹anchor: καὶ οἱ ἀκούοντες› · call in col 329 (Greek); the note is set once under col 330 (see n330)

Editors' prose

ARGUMENTUM.

ARGUMENT.

De praestantia vocationis Christianae; de mundi contemptu; poenitentiae locum non esse post hanc vitam; de bonis promissis, praesentium voluptatum abdicatione promerendis.

On the excellence of the Christian calling; on contempt of the world; that there is no place for repentance after this life; on the good things promised, to be earned by renouncing present pleasures.

INDEX CAPITUM.

INDEX OF CHAPTERS.

Cap. I. Christus Deus; magnifice de Christo sentiendum; quanta ei debeamus; per misericordiam Dei salvi facti sumus.

Chapter I. Christ is God; we must think nobly of Christ; how much we owe Him; by the mercy of God we have been saved.

II. Ecclesiae prius sterilis mira fecunditas; gentiles per Christum salvandos Isaias praenuntiavit.

II. The wondrous fruitfulness of the Church, once barren; Isaiah foretold that the Gentiles would be saved through Christ.

III. Christus ergo a nobis agnoscendus, qui nos a cultu deorum mortuorum revocavit, notumque nobis fecit veritatis Patrem.

III. Christ therefore is to be acknowledged by us, who called us back from the worship of dead gods and made known to us the Father of truth.

IV. Quis Christum vere confiteatur.

IV. Who truly confesses Christ.

V. Mundus contemnendus, et ad alterius vitae felicitatem nobis contendendum est.

V. The world is to be despised, and we must strive towards the happiness of the other life.

VI. Saeculum praesens et futurum, duo inimici; Christi mandata spernentibus nulla salutis spes.

VI. The present age and the age to come are two enemies; for those who spurn Christ's commandments there is no hope of salvation.

VII. Sic certandum ut coronemur, aut coronae proximi simus.

VII. We must so contend that we may be crowned, or be near to the crown.

VIII. Poenitentiae locus non est, nisi in hac vita.

VIII. There is no place for repentance except in this life.

IX. Resurrectio carnis; caro casta servanda, quia in carne judicabimur.

IX. The resurrection of the flesh; the flesh is to be kept chaste, because in the flesh we shall be judged.

X. Vitio relicto virtutem prosequamur; bonis promissis praesens voluptas posthabenda.

X. Let us leave vice behind and pursue virtue; present pleasure is to be ranked below the good things promised.

XI. De promissis Dei non ambigendum.

XI. We must not doubt concerning the promises of God.

XII. Regnum Dei quotidie exspectandum.

XII. The kingdom of God is to be awaited daily.

Page

running head: 329 EPISTOLA II AD CORINTHIOS. 330 (Greek title, Latin title, Argumentum and Index capitum printed full width across the page)
marginal letters: A ‹ΚΕΦΑΛΑΙΟΝ Α΄. / Ἀδελφοί, οὕτως›; B (none); C (none); D (none)
old-edition numerals: (none)
other: THE LETTER BEGINS IN THIS COLUMN, col 329, not 330 as the Elenchus says: the full-width Greek title heads the page, and ΚΕΦΑΛΑΙΟΝ Α΄ with the first five lines of the Greek stands at the foot of the left column. Nothing of the First Letter (clem1cor) is on this page.
other: editors' prose in this column (not set in the source): Latin title block "S. CLEMENTIS EPISCOPI ROMANI EPISTOLA AD CORINTHIOS II, INTERPRETE J. B. COTELERIO. (GALLAND., Veterum Patrum Bibliotheca, I, 38, Venet. 1765 fol.)" (recorded under col 330); ARGUMENTUM, full width (set above under Editors' prose, with its translation); INDEX CAPITUM (editors' Latin chapter summaries I–XII), printed across both columns, cols 329–330.

PG 1:330

Editors' notes and page, col. 330

Footnotes

(2) ‹anchor: καὶ οἱ ἀκούοντες› · call in col 330

Καὶ οἱ ἀκούοντες. Hiulca nonnullis visa haec sententia. Al. sic eam restituunt: Καίτοι ἀκούοντες ὡς περὶ μικρῶν. Al. Καὶ ἡμεῖς οἱ ἀκούοντες τούτων, ὥσπερ μικρῶν. Birr. ita illam integram reddit: Καὶ οἱ παρακούοντες, ὥσπερ μικρῶν, ἁμαρτάνομεν. Quique negligenter audimus, quasi tenuia sint, peccamus. Vel: Quique aures non attendimus, quasi tenuibus vel parvi momenti rebus, nempe his, quae de Christo et parta per ipsum salute ante proposuerat. Gall.

"And those who hear." To some this sentence has seemed gaping (defective). Others restore it thus: "And yet hearing as of small things." Others: "And we who hear these things as of small things." Birr. makes it whole thus: "And those of us who hear carelessly, as of small things, sin": And we who hear negligently, as though they were slight, sin. Or: And we who do not attend with our ears, as to slight things or things of little moment, namely to those things he had set out before about Christ and the salvation won through him. Gall[andi].

(printed under page 162)

Footnotes

(88) ‹anchor: habet virum› · call in col 331

Isa. LIV, 1.

Isaiah 54:1.

(printed under page 163)

(3) · call in col 331

Καὶ ὅσα .... παθεῖν. Mallet Birr. παθών. Et quam multa patienter tulerit Jesus Christus, cum passus est pro nobis. Gall.

"And how many things … to suffer." Birr. would prefer "having suffered": And how many things Jesus Christ bore patiently, when he suffered for us. Gall[andi].

(printed under page 163)

(4) · call in col 331

Πόσα...ὅσια. Fell. jam monuerat ex Act. XIII, 14, eximia David a Deo promissa beneficia, dici illius ὅσια τὰ πιστά, ejusque observationem exinde viri docti probarunt. Hinc vertit Birr.: Quot vero ejus clementiae beneficia accepta referimus? Quae sane beneficia deinceps S. Pater enumerat. Haud absimili sensu usurpatur vox ὅσια in Constit. apost. lib. II, cap. 23: Ὁ τοιοῦτος ἄφεσιν οὐχ ἕξει, κἂν λέγῃ παρ' ἑαυτῷ, Ὅσιά μοι γένοιτο: Hujusmodi venia carebit, licet secum ipse dicat: Bene mihi sit. Id.

"How many … holy things." Fell had already pointed out, from Acts 13:14 [as printed], that the excellent benefits promised to David by God are called "the sure holy things" of him, and learned men have since approved his observation. Hence Birr. translates: How many benefits of his clemency do we acknowledge having received? — benefits which the holy Father goes on to enumerate. The word ὅσια is used in a not dissimilar sense in the Apostolic Constitutions, book 2, chapter 23: "Such a one shall not have forgiveness, even if he says to himself, May it be well with me": Such a one shall lack pardon, though he say within himself: May it go well with me. The same [Gallandi].

(printed under page 163)

(5) · call in col 331

Seu spiritalia, supple munera. Mox enim de luce spiritali loquitur, ut subnexa docent. Quocirca Vendelinus Clementis mentem minime videtur assecutus hac versione: Quantam vero ei debemus sanctimoniam? Coust.

Or spiritual, supply gifts. For he speaks shortly afterwards of spiritual light, as what follows shows. Vendelinus therefore seems by no means to have grasped Clement's mind with this rendering: How great a holiness do we owe him? Coust[ant].

(printed under page 163)

(6) · call in col 331

Ποῖουν. Legendum jubet Wott. ποῖον οὖν. Sic et in super. epist. cap. 30. Ms. exhibet Ἁγίουν pro Ἁγίου οὖν. Gall.

"Ποῖουν." Wott. directs that ποῖον οὖν ("what then") be read. So too in the preceding letter, chapter 30, the manuscript shows Ἁγίουν for Ἁγίου οὖν. Gall[andi].

(printed under page 163)

(7) · call in col 331

Δώσωμεν. Ita ex ms. Wott. Editi, δώσομεν. Quae autem statim sequuntur, sic vertit Cot.: mercedem compensationis eorum quae accepimus. Verum, ut monet Coust., dum ipse litterae tenax esse vult, Clementis sententiam non reddit. Vertit Vendelin. vel retributionis mercedem ob ea quae accepimus. Id.

"Shall we give" (subjunctive). So Wott., from the manuscript; the printed editions have the future. What follows at once Cot. renders thus: a reward of recompense for what we have received. But, as Coust. notes, in wishing to keep close to the letter he does not render Clement's meaning. Vendelin translates: or a reward of requital for what we have received. The same [Gallandi].

(printed under page 163)

(8) · call in col 331

Πηροὶ ... τῇ διανοίᾳ. Mente debiles, id est caeci. Sic Birr. ex Gloss. Cyrill. et Hesych. Idque confirmant quae de mentis humanae tenebris mox subdit S. Pater. Id.

"Maimed … in understanding." Weak in mind, that is, blind. So Birr., from the Glossary of Cyril and from Hesychius. And what the holy Father adds shortly after about the darkness of the human mind confirms it. The same [Gallandi].

(printed under page 163)

(9) · call in col 331

Ἔχοντες. Forte ἔχοντας. Sequentia vero, εἰ μὴ τὴν παρ' αὐτοῦ vertit Vendel. praeter quam a se. Id.— Hic aperte tradit Clemens, quod Augustinus postea frequens docuit, vocatos nos a Deo, cum nulla in nobis merita, imo et multa demerita conspexisset. Coust.

"Having." Perhaps the accusative. The words following, "except that from him", Vendel. renders other than that from himself. The same [Gallandi]. — Here Clement plainly teaches what Augustine afterwards often taught: that we were called by God when he had seen no merits in us, indeed many demerits. Coust[ant].

(printed under page 163)

(10) · call in col 331

Ἐκάλεσεν, κ. τ. λ. Hic forte respexit S. Clemens ad Rom. IV, 17: Θεοῦ...καλοῦντος τὰ μὴ ὄντα, ὡς ὄντα. Seu potius ejus verba accipienda de gentium vocatione ad fidem, juxta illud Osee II, 24, ab Apostolo usurpatum Rom. IX, 25: Καλέσω τὸν οὐ λαόν μου, λαόν μου. Gall.

"He called," etc. Here St Clement perhaps had in view Romans 4:17: "God … who calls the things that are not as though they were." Or rather his words are to be taken of the calling of the Gentiles to faith, according to Hosea 2:24, used by the Apostle in Romans 9:25: "I will call them my people who were not my people." Gall[andi].

(printed under page 163)

(11) ‹anchor: ὠδίνουσαι, ἐγκακῶμεν› · call in col 331

Ἐγκακῶμεν. Cotel. mavult ἐκκακῶμεν. Cui emendationi favent Cout. et Birr. contra Colomesium et Wottonum, ms. lectionem retinentes. Gall. — Τὰς προσευχὰς ἡμῶν ἁπλῶς ἀναφέρειν πρὸς τὸν Θεόν, μή, ὡς αἱ ὠδίνουσαι, ἐγκακῶμεν. Verbo ἐγκακεῖν usus fuerat Symmachus interpres Num. XXI, 5, vertens ἐνεκάκησεν, quod LXX verterant προσώχθισεν. Praetuli tamen ἐκκακῶμεν, ob vers. 1, cap. XVIII Lucae evangelistae, quo respexisse videtur Clemens, Ἔλεγε δὲ καὶ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι, καὶ μὴ ἐκκακεῖν. Simili modo propter verba Apostoli Ephes. III, 13: Διὸ αἰτοῦμαι μὴ ἐκκακεῖν ἐν ταῖς θλίψεσί μου ὑπὲρ ὑμῶν, scribere oportet apud Gregorium Theologum oratione 44, p. 709: Εἰ μὴ ἐκκακοῦμεν ἐν ταῖς θλίψεσι, sublato typographico mendo ἐκκαμοῦμεν. Theodoriti libri ad praesens Scripturae testimonium Isaiae LIV, 1, medica manu forte indigent: Εὐφράνθητι στεῖρα ἡ οὐ τίκτουσα. Οὐ γὰρ ἔτικτεν ἡ Ἐκκλησίας (continues)

"Let us not grow weary" (ἐγκακῶμεν). Cotel. prefers ἐκκακῶμεν. Cout. [as printed] and Birr. favour this emendation, against Colomesius and Wotton, who keep the manuscript reading. Gall[andi]. — "To offer our prayers simply to God, and not, like women in labour, to grow weary." The verb ἐγκακεῖν had been used by Symmachus the translator at Numbers 21:5, rendering it ἐνεκάκησεν where the Seventy had rendered προσώχθισεν. I have nevertheless preferred ἐκκακῶμεν because of Luke the evangelist, chapter 18, verse 1, which Clement seems to have had in view: "And he told them a parable, that they ought always to pray and not lose heart." In the same way, because of the Apostle's words in Ephesians 3:13, "Therefore I ask you not to lose heart over my afflictions for you," one should write in Gregory the Theologian, oration 44, p. 709, "if we do not lose heart in afflictions," removing the printer's error ἐκκαμοῦμεν. The books of Theodoret on the present testimony of Scripture, Isaiah 54:1, perhaps need a healing hand: "Rejoice, barren one who does not bear. For the Church [as printed: of the Church] did not bear (continues)

(printed under page 163)

Page

other: facing Latin version, not set
running head: 331 S. CLEMENTIS I ROM. PONT. … (cut at image edge)
marginal letters: in the gutter beside the facing Greek (col 332): A ‹tanquam exigua audimus›; B ‹nebulam. Nam miseratus›; C ‹parturientes solent›; D (beside the foot notes)
other: on this page the LATIN stands in the left (odd) column and the Greek in the right (col 332). Latin runs from "tanquam exigua audimus" through CAPUT II to "Quia multi filii desertae, magis quam"; Migne's scripture note 88 (Isa. LIV, 1) and VARIORUM NOTÆ (3)–(8) at foot, continued in col 332 ((9)–(11)); for pass 2.

PG 1:332

ἁμαρτάνομεν, οὐκ εἰδότες πόθεν ἐκλήθημεν, καὶ ὑπὸ τίνος, καὶ εἰς ὃν τόπον, καὶ ὅσα ὑπέμεινεν Ἰησοῦς Χριστὸς παθεῖν ἕνεκα ἡμῶν. Τίνα οὖν ἡμεῖς αὐτῷ δώσομεν ἀντιμισθίαν; ἢ τίνα καρπὸν ἄξιον οὗ ἡμῖν αὐτὸς ἔδωκεν; πόσα δὲ αὐτῷ ὀφείλομεν ὅσια; τὸ φῶς γὰρ ἡμῖν ἐχαρίσατο, ὡς πατὴρ υἱοὺς ἡμᾶς προσηγόρευσεν, ἀπολλυμένους ἡμᾶς ἔσωσεν. Ποῖουν αἶνον αὐτῷ δώσωμεν, ἢ μισθὸν ἀντιμισθίας ὧν ἐλάβομεν; πηροὶ ὄντες τῇ διανοίᾳ, προσκυνοῦντες λίθους καὶ ξύλα, καὶ χρυσὸν καὶ ἄργυρον καὶ χαλκὸν, ἔργα ἀνθρώπων, καὶ ὁ βίος ἡμῶν ὅλος ἄλλο οὐδὲν ἦν εἰ μὴ θάνατος. Ἀμαύρωσιν οὖν περικείμενοι, καὶ τοιαύτης ἀχλύος γέμοντες ἐν τῇ ὁράσει, ἀνεβλέψαμεν, ἀποθέμενοι, ἐκεῖνο ὃ περικείμεθα νέφος, τῇ αὐτοῦ θελήσει. Ἠλέησεν γὰρ ἡμᾶς, καὶ σπλαγχνισθεὶς ἔσωσεν, θεασάμενος ἐν ἡμῖν πολλὴν πλάνην καὶ ἀπώλειαν, καὶ μηδεμίαν ἐλπίδα ἔχοντες σωτηρίας, εἰ μὴ τὴν παρ' αὐτοῦ. Ἐκάλεσεν γὰρ ἡμᾶς οὐκ ὄντας, καὶ ἠθέλησεν ἐκ μὴ ὄντος εἶναι ἡμᾶς.

sin, not knowing from where we were called, and by whom, and to what place, and how much Jesus Christ endured to suffer for our sake. What recompense, then, shall we give Him? Or what fruit worthy of what He Himself has given us? And how many holy benefits do we owe Him? For He bestowed the light on us; as a father He called us sons; when we were perishing He saved us. What praise, then, shall we give Him, or what payment in return for what we have received? We were maimed in understanding, worshipping stones and wood, and gold and silver and bronze, the works of men, and our whole life was nothing else but death. Wrapped, then, in darkness, and with such mist filling our sight, we recovered our sight, putting off by His will that cloud in which we were wrapped. For He had mercy on us, and in His compassion saved us, having beheld in us much error and destruction, and that we had no hope of salvation except that which comes from Him. For He called us when we were not, and willed that out of what was not we should be.

ΚΕΦΑΛΑΙΟΝ Βʹ.

CHAPTER II.

Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. Ὃ εἶπεν, Εὐφράνθητι στεῖρα ἡ οὐ τίκτουσα, ἡμᾶς εἶπεν· στεῖρα γὰρ ἦν ἡ Ἐκκλησία ἡμῶν, πρὸ τοῦ δοθῆναι αὐτῇ τέκνα. Ὃ δὲ εἶπεν, Βόησον ἡ οὐκ ὠδίνουσα, τοῦτο λέγει· Τὰς προσευχὰς ἡμῶν ἁπλῶς ἀναφέρειν πρὸς τὸν Θεὸν, μὴ, ὡς αἱ ὠδίνουσαι, ἐγκακῶμεν. Ὃ δὲ εἶπεν, ὅτι πολλὰ τὰ τέκνα τῆς

Rejoice, barren one who does not bear; break forth and cry out, you who are not in labour; for many are the children of the desolate, more than of her who has the husband. When he said, Rejoice, barren one who does not bear, he spoke of us; for our Church was barren before children were given to her. And when he said, Cry out, you who are not in labour, he means this: that we should offer up our prayers to God simply, and not, like women in labour, grow faint. And when he said, For many are the children of the

Editors' notes and page, col. 332

Page

running head: 331 S. CLEMENTIS I ROM. PONT. OPERA GENUINA. 332
marginal letters: A ‹ἁμαρτάνομεν, οὐκ εἰδότες›; B ‹χνισθεὶς ἔσωσεν›; C ‹ἀναφέρειν πρὸς τὸν Θεὸν›; D (beside foot note (11))
old-edition numerals: (none)

PG 1:333

ἐρήμου, μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα· ἐπεὶ ἔρημος ἐδόκει εἶναι ἀπὸ τοῦ Θεοῦ ὁ λαὸς ἡμῶν, νυνὶ δὲ πιστεύσαντες, πλείονες ἐγενόμεθα τῶν δοκούντων ἔχειν Θεόν. Καὶ ἑτέρα δὲ Γραφὴ λέγει, ὅτι Οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς· τοῦτο λέγει, ὅτι δεῖ τοὺς ἀπολλυμένους σώζειν. Ἐκεῖνο γάρ ἐστιν μέγα καὶ θαυμαστὸν, οὐ τὰ ἑστῶτα στηρίζειν, ἀλλὰ τὰ πίπτοντα· οὕτως καὶ ὁ Χριστὸς ἠθέλησεν σῶσαι τὰ ἀπολλύμενα, καὶ ἔσωσεν πολλοὺς ἐλθὼν, καὶ καλέσας ἡμᾶς ἤδη ἀπολλυμένους.

desolate, more than of her who has the husband: since our people seemed to be desolate, away from God, but now, having believed, we have become more than those who seemed to have God. And another Scripture also says, I came not to call the righteous, but sinners (Matt. 9:13): it means this, that those who are perishing must be saved. For that is a great and wonderful thing, to make firm not the things that stand but the things that are falling. So Christ also willed to save what was perishing, and He saved many, coming and calling us who were already perishing.

ΚΕΦΑΛΑΙΟΝ Γʹ.

CHAPTER III.

Τοσοῦτον οὖν ἔλεος ποιήσαντος αὐτοῦ εἰς ἡμᾶς· πρῶτον μὲν ὅτι ἡμεῖς οἱ ζῶντες τοῖς νεκροῖς θεοῖς οὐ θύομεν, καὶ οὐ προσκυνοῦμεν αὐτοῖς, ἀλλὰ ἔγνωμεν δι' αὐτοῦ τὸν Πατέρα τῆς ἀληθείας· τίς ἡ γνῶσις ἡ πρὸς αὐτὸν, ἢ τὸ μὴ ἀρνεῖσθαι δι' οὗ ἔγνωμεν αὐτόν; Λέγει δὲ καὶ αὐτός· Τὸν ὁμολογήσαντά με ἐνώπιον τῶν ἀνθρώπων, ὁμολογήσω αὐτὸν ἐνώπιον τοῦ Πατρός μου. Οὗτος οὖν ἐστιν ὁ μισθὸς ἡμῶν, ἐὰν οὖν ὁμολογήσωμεν δι' οὗ ἐσώθημεν. Ἐν τίνι δὲ αὐτὸν ὁμολογοῦμεν; ἐν τῷ ποιεῖν ἃ λέγει, καὶ μὴ παρακούειν αὐτοῦ τῶν ἐντολῶν, καὶ μὴ μόνον χείλεσιν αὐτὸν τιμᾷν, ἀλλ' ἐξ ὅλης καρδίας, καὶ ἐξ ὅλης τῆς διανοίας. Λέγει δὲ καὶ ἐν τῷ Ἡσαΐᾳ· Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἄπεστιν ἀπ' ἐμοῦ.

Since, then, He has shown us such mercy: first, that we the living do not sacrifice to dead gods, and do not worship them, but through Him have come to know the Father of truth; what is the knowledge that is towards Him, if not not to deny Him through whom we have known Him? And He Himself also says: Whoever has confessed Me before men, I will confess him before My Father (Matt. 10:32). This, then, is our reward, if we confess Him through whom we were saved. But in what do we confess Him? In doing what He says, and not disregarding His commandments, and honouring Him not only with lips but with the whole heart and with the whole mind. And He says also in Isaiah: This people honours Me with their lips, but their heart is far from Me (Isa. 29:13).

ΚΕΦΑΛΑΙΟΝ Δʹ.

CHAPTER IV.

Μὴ μόνον οὖν αὐτὸν καλῶμεν Κύριον· οὐ γὰρ τοῦτο σώσει ἡμᾶς· λέγει γάρ· Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, σωθήσεται, ἀλλὰ ὁ ποιῶν τὴν δικαιοσύνην. Ὥστε οὖν, ἀδελφοὶ, ἐν τοῖς ἔργοις αὐτὸν ὁμολογῶμεν, ἐν τῷ ἀγαπᾷν αὐτοὺς, ἐν τῷ μὴ μοιχᾶσθαι, μηδὲ καταλαλεῖν ἀλλήλων, μηδὲ ζηλοῦν, ἀλλ' ἐγκρατεῖς εἶναι, ἐλεήμονας, ἀγαθούς· καὶ συμπάσχειν ἀλλήλοις ὀφείλομεν, καὶ μὴ φιλαργυρεῖν· ἐν τ[ού]τοις ἔργοις

Let us, then, not only call Him Lord, for this will not save us; for He says: Not everyone who says to Me, Lord, Lord, will be saved, but he who does righteousness (cf. Matt. 7:21). So then, brothers, let us confess Him in our works, in loving them, in not committing adultery, nor speaking against one another, nor being jealous, but being self-controlled, merciful, good; and we ought to suffer with one another, and not to love money. By [these] works

Editors' notes and page, col. 333

Footnotes

(89) · call in col 334

Matth. IX, 13.

Matthew 9:13.

(printed under page 164)

(90) · call in col 334

Matth. X, 32.

Matthew 10:32.

(printed under page 164)

(91) ‹anchor: abest a me› · call in col 334

Isa. XXIX, 13.

Isaiah 29:13.

(printed under page 164)

(92) ‹anchor: facit justitiam› · call in col 334

Matth. VII, 21.

Matthew 7:21.

(printed under page 164)

(12) · call in col 334

Ita loquens se gentilem indicat, non Judaeum. Coust.

Speaking thus he shows himself a Gentile, not a Jew. Coust[ant].

(printed under page 164)

(13) · call in col 334

Σῶσαι τὰ ἀπολλύμενα. Alludit ad Matth. XVIII, 11: Ἦλθε γὰρ ὁ Υἱὸς τοῦ ἀνθρώπου σῶσαι τὸ ἀπολωλός. Gall.

"To save the things that were perishing." He alludes to Matthew 18:11: "For the Son of Man came to save what was lost." Gall[andi].

(printed under page 164)

(14) · call in col 334

Τίς ἡ γνῶσις, κ. τ. λ. Vendelinus: Quaenam erit nostra erga ipsum agnitio? Si post ad ipsum suppleatur perducens aut pertingens, integra erit sententia: ac recte consequetur, ut postquam cognovimus Patrem, non negemus Filium; quia nullus pater est sine filio. Hic locus ex iis forsitan est, quos sibi non satis cohaerere censuit Photius. Coust.

"What is the knowledge," etc. Vendelinus: What will our acknowledgment towards him be? If after to him one supplies leading or reaching, the sense will be complete; and it will rightly follow that, having come to know the Father, we should not deny the Son, since there is no father without a son. This passage is perhaps one of those which Photius judged not consistent enough. Coust[ant].

(printed under page 164)

(15) · call in col 334

Οὗτος οὖν ... ἐὰν οὖν. Displicet Wott. οὖν repetitum, pro quo reponit μέν vel αὐτόν. Dav. mallet: ἐὰν συνομολογήσωμεν. Nihil autem mutat Birr. cum notum sit, eam vocem saepe παρέλκειν, nec raro pro τοίνυν, proinde, poni: quo sensu hic quoque adjecta videtur. Gall.

"This then … if then." The repeated οὖν displeases Wott., who puts μέν or αὐτόν in its place. Dav. would prefer "if we confess together." Birr., however, changes nothing, since it is known that this word is often redundant and not rarely stands for τοίνυν, accordingly, in which sense it seems to have been added here too. Gall[andi].

(printed under page 164)

(16) ‹anchor: ἀγαπᾶν αὐτούς› · call in col 334

Ἐν τῷ ἀγαπᾶν αὐτούς. Al. αὐτόν, id est Κύριον. Al. ἀλλήλους. Al. ἑαυτούς. Birr. retinet ms. lectionem; quod αὐτούς aequivaleat Clementi τῷ ἀλλήλους. Sic infra cap. ult. Ὅταν λαλῶμεν αὐτοῖς ἀλήθειαν: Quando veritatem inter nos loquimur. Quin et epist. I, cap. 14: Χρηστευσώμεθα αὐτοῖς. Quem locum consule. Id.

"In loving them." Others read "him", that is, the Lord. Others "one another". Others "ourselves". Birr. keeps the manuscript reading, since for Clement αὐτούς is equivalent to "one another". So below in the last chapter, "when we speak the truth to them": when we speak the truth among ourselves. So too in the first letter, chapter 14: "Let us be kind to them [i.e. to one another]." Consult that passage. The same [Gallandi].

(printed under page 164)

(17) ‹anchor: ἐν τ[ού]τοις ἔργοις› · call in col 334

Ἐν τούτοις ἔργοις. Ex Wott. sic se habet ms. ΕΝ Τ...ΤΟΙΣ ΕΡΓΟΙΣ. Hinc procul dubio legendum ad fidem cod. ἐν τ[ού]τοις vel τ[οιού]τοις ἔργοις. Editi vero praeter Londin., ἔν τε ἀγαθοῖς τοῖς ἔργοις. Id.

"In these works." According to Wott. the manuscript reads ΕΝ Τ…ΤΟΙΣ ΕΡΓΟΙΣ. Hence, following the codex, one should beyond doubt read "in these" or "in such works". But the editions other than the London one have "and in good works". The same [Gallandi].

(printed under page 164)

Footnotes

(93) · call in col 335

Matth. VII, 23; Luc. XIII, 27.

Matthew 7:23; Luke 13:27.

(printed under page 165)

(94) · call in col 335

Matth. X, 16; Luc. X, 3.

Matthew 10:16; Luke 10:3.

(printed under page 165)

(95) · call in col 335

Matth. X, 28; Luc. XII, 4, 5.

Matthew 10:28; Luke 12:4–5.

(printed under page 165)

(96) ‹anchor: dominis servire› · call in col 335

Matth. VI, 24; Luc. XVI, 13.

Matthew 6:24; Luke 16:13.

(printed under page 165)

(97) ‹anchor: detrimento afficiat› · call in col 335

Matth. XVI, 26.

Matthew 16:26.

(printed under page 165)

(18) · call in col 335

Τὸν Θεόν. Articulo τόν quem Junius praefixit, spatium in ms. non datur. Mill.

"God" (with the article). For the article τόν, which Junius prefixed, there is no space in the manuscript. Mill.

(printed under page 165)

(19) · call in col 335

Μᾶλλον, ἀλλὰ τὸν Θεόν. Wott. Boisium secutus, putat vel delendum μᾶλλον, vel legendum μᾶλλον ἢ τόν. Birr. tamen non sollicitandam ms. lectionem contendit: « Sic enim fere, inquit, infra cap. 10: Καὶ διώξωμεν μᾶλλον τὴν ἀρετήν, τὴν δὲ κακίαν καταλείψωμεν. Sed et male distinguebant ante μᾶλλον prius. Sic igitur interpungendus hic locus: Καὶ οὐ δεῖ ἡμᾶς φοβεῖσθαι τοὺς ἀνθρώπους μᾶλλον, ἀλλὰ τὸν Θεόν. » Gall.

"Rather, but God." Wott., following Bois, thinks that either μᾶλλον should be deleted or "rather than" read. Birr., however, contends that the manuscript reading should not be disturbed: "For so, more or less," he says, "below in chapter 10: And let us pursue virtue rather, and abandon vice. But they also wrongly punctuated before the earlier μᾶλλον. This passage should therefore be punctuated thus: And we ought not to fear men rather, but God." Gall[andi].

(printed under page 165)

(20) · call in col 335

Secundum apocryphum aliquod Evangelium.

According to some apocryphal Gospel.

(printed under page 165)

(21) ‹anchor: ζωῆς αἰωνίου› · call in col 335

Αἰωνίου. Omnino legendum αἰώνιος: ἀνάπαυσις ... αἰώνιος. Hanc enim opponit S. Pater ἐπιδημίᾳ τῇ ἐν τῷ κόσμῳ τούτῳ, quam μικρὰν et ὀλιγοχρόνιον dixit. Dav.

"Eternal" (genitive). By all means read the nominative: "rest … eternal." For the holy Father sets this against "the sojourn in this world", which he called "small and short-lived." Dav.

(printed under page 165)

(22) ‹anchor: τὸ ὁσίως› · call in col 335

Εἰ μὴ τὸ ὁσίως. Legit Dav. εἰ μὴ τῷ ὁσίως. Caeterum Wott. ex ms. restituit ὁσίως, tam hic quam cap. 6 epist. 1, ubi Jun. cum editis praeter Londin. habet θείως, facili errore ob similitudinem litterarum O et Θ, ac Σ et E. Gall.

"Except the holily." Dav. reads "except by the holily." For the rest, Wott. restored ὁσίως ("holily") from the manuscript, both here and in chapter 6 of the first letter, where Jun., with the editions other than the London one, has θείως ("divinely"), an easy error owing to the likeness of the letters O and Θ, and Σ and E. Gall[andi].

(printed under page 165)

(23) ‹anchor: μαμωνᾷ› · call in col 335

Μαμωνᾷ. Sic ms. codex cum μ simplici. Et quidem recte. Ita enim Hesychius, Suidas, Lucas et codd. plerique apud Matthaeum. Ita denique Poeni pronuntiarunt: ita Syrus, cujus linguae vox ista. Mill.

"Mammon." So the manuscript codex, with a single μ. And rightly. For so Hesychius, Suidas, Luke, and most codices in Matthew. So, finally, the Carthaginians pronounced it, and so the Syrian, to whose language the word belongs. Mill.

(printed under page 165)

(24) ‹anchor: ψυχὴν ζημιωθῇ› · call in col 335

Ζημιωθῇ. Ita Mill. ex ms. ut apud Matth. XVI, 26, pro quo Jun. cum editis, ne Wottoniano quidem excepto, ζημιώσῃ. Sicque legendum esse conjecit etiam Dav. Gall.

"Suffer loss of." So Mill. from the manuscript, as in Matthew 16:26; for which Jun., with the editions, not even Wotton's excepted, has ζημιώσῃ ("lose"). Dav. too conjectured that it should be read so. Gall[andi].

(printed under page 165)

(25) ‹anchor: ἐκείνῳ χρᾶσθαι› · call in col 335

Χρᾶσθαι. Mill. et Wott. exhibent ex ms. χρᾶσθαι pro χρῆσθαι, quod habent editi. Id.

"To use." Mill. and Wott. give χρᾶσθαι from the manuscript, for χρῆσθαι, which the editions have. The same [Gallandi].

(printed under page 165)

Page

other: facing Latin version, not set
running head: 335 S. CLEMENTIS I ROM. PONT. OPERA GENUINA. 336
marginal letters: in the gutter beside the Greek (col 336): A ‹cupiditate; atque in istis›; B ‹cidunt vos, et [post]›; C ‹CAPUT VI. (Dicit autem Dominus)›; D (beside foot notes (18)/(22))
other: Latin runs from "cupiditate; atque in istis" through CAPUT V and into CAPUT VI, to "corruptioni obnoxia". At the end of the Greek chapter V, two lines of GREEK run full width across both columns, starting in this column's space ("καὶ μὴ ἐπιθυμεῖν αὐτῶν; … καίας."): set once under the Greek column, col 336. Migne's scripture notes 93–97 (Matth. VII, 23; Luc. XIII, 27; Matth. X, 16; Luc. X, 3 …; [Matth.] VI, 24; Luc. XVI, 13; Matth. XVI, 26) under the Latin; VARIORUM NOTÆ (18)–(21), continued in col 336 ((22)–(25)); for pass 2.

PG 1:336

ὁμολογῶμεν τὸν [Θεὸν], καὶ μὴ ἐν τοῖς ἐναντίοις· καὶ οὐ δεῖ ἡμᾶς φοβεῖσθαι τοὺς ἀνθρώπους μᾶλλον, ἀλλὰ τὸν Θεόν. Δ[ιὰ] τοῦτο ταῦτα ἡμῶν πρασσόν[των], εἶπεν ὁ Κύριος· Ἐὰν ἦτε μετ' ἐμο[ῦ] συνηγμένοι ἐν τῷ κόλπῳ μ[ου], καὶ μὴ ποιῆτε τὰς ἐντολάς μο[υ], ἀποβαλῶ ὑμᾶς· καὶ ἐρῶ ὑμῖν· Ὑπάγετε ἀπ' ἐμοῦ, οὐκ οἶδα ὑμᾶς πόθεν ἐστὲ, ἐργάται ἀνομίας.

let us confess [God], and not by the contrary works; and we ought not to fear men rather, but God. For this reason, if we do these things, the Lord said: If you are gathered together with Me in My bosom, and do not do My commandments, I will cast you away, and will say to you: Depart from Me, I do not know you, whence you are, workers of lawlessness (cf. Matt. 7:23; Luke 13:27).

ΚΕΦΑΛΑΙΟΝ Εʹ.

CHAPTER V.

Ὅθεν, ἀδελφοὶ, καταλείψαντες τὴν παροικίαν τοῦ κόσμου τούτου, ποιήσωμεν τὸ θέλημα τοῦ καλέσαντος ἡμᾶς, καὶ μὴ φοβηθῶμεν ἐξελθεῖν ἐκ τοῦ κόσμου τούτου. Λέγει γὰρ ὁ Κύριος· Ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων. Ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει· Ἐὰν οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία; Εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ· Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά· καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτείνοντας ὑμᾶς, καὶ μηδὲν ὑμῖν δυναμένους ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ τὸ ἀποθανεῖν ὑμᾶς, ἔχοντα ἐξουσίαν ψυχῆς καὶ σώματος, τοῦ βαλεῖν εἰς γέενναν πυρός. Καὶ γινώσκετε, ἀδελφοὶ, ὅτι ἡ ἐπιδημία ἐν τῷ κόσμῳ τούτῳ τῆς σαρκὸς ταύτης μικρά ἐστιν καὶ ὀλιγοχρόνιος, ἡ δὲ ἐπαγγελία τοῦ Χριστοῦ μεγάλη καὶ θαυμαστή ἐστιν, καὶ ἀνάπαυσις τῆς μελλούσης βασιλείας καὶ ζωῆς αἰωνίου. Τί οὖν ἐστιν ποιήσαντας ἐπιτυχεῖν αὐτῶν, εἰ μὴ τὸ ὁσίως καὶ δικαίως ἀναστρέφεσθαι, καὶ τὰ κοσμικὰ ταῦτα ὡς ἀλλότρια ἡγεῖσθαι, καὶ μὴ ἐπιθυμεῖν αὐτῶν; ἐν γὰρ τῷ ἐπιθυμεῖν ἡμᾶς κτήσασθαι ταῦτα, ἀποπίπτομ[εν] τῆς ὁδοῦ τῆς δικαίας.

Therefore, brothers, leaving our sojourn in this world, let us do the will of Him who called us, and let us not fear to go out of this world. For the Lord says: You will be as lambs in the midst of wolves (Matt. 10:16; Luke 10:3). And Peter answered and said to Him: What then if the wolves tear the lambs apart? Jesus said to Peter: Let the lambs not fear the wolves after they are dead; and you, do not fear those who kill you and can do nothing to you, but fear Him who, after you are dead, has power over soul and body, to cast them into the Gehenna of fire (cf. Matt. 10:28; Luke 12:4–5). And know, brothers, that the sojourn of this flesh in this world is small and of short duration, but the promise of Christ is great and wonderful, and the rest of the kingdom to come and of life eternal. What, then, must we do to obtain these things, but conduct ourselves in holiness and righteousness, and regard these worldly things as not our own, and not desire them? For in desiring to acquire these things we fall away from the righteous way.

ΚΕΦΑΛΑΙΟΝ Ϛʹ.

CHAPTER VI.

Λέγει δὲ ὁ Κύριος· Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύε[ιν]. Ἐὰν ἡμεῖς θέλωμεν καὶ Θεῷ δ[ουλ]εύειν καὶ μαμωνᾷ, ἀσύμφο[ρ]ον ἡμῖν ἐστιν. Τί γὰρ τὸ ὄφελος, ἐάν τις τὸν ὅλον κόσμον κερδήσῃ, τὴν δὲ ψυχὴν ζημιωθῇ; Ἔστιν δὲ οὗτος ὁ αἰὼν καὶ ὁ μέλλων δύο ἐχθροί. Οὗτος λέγει μοιχείαν, καὶ φθορὰν, καὶ φιλαργυρίαν, καὶ ἀπάτην· ἐκεῖνος δὲ τούτοις ἀποτάσσεται. Οὐ δυνάμεθα οὖν τῶν δύο φίλοι εἶναι· δεῖ δὲ ἡμᾶς τούτῳ ἀποταξαμένους ἐκείνῳ χρᾶσθαι. Οἰώμεθα ὅτι βέλτιόν ἐστιν τὰ ἐνθάδε μισῆσαι, ὅτι μικρὰ καὶ ὀλιγοχρόνια, καὶ φθαρτά· ἐκεῖνα

And the Lord says: No servant can serve two masters (Matt. 6:24; Luke 16:13). If we wish to serve both God and mammon, it is unprofitable to us. For what is the profit, if a man gains the whole world, but suffers the loss of his soul? (Matt. 16:26). Now this age and the one to come are two enemies. This one speaks of adultery, and corruption, and love of money, and deceit; but that one renounces these things. We cannot, then, be friends of the two; we must renounce this one and make use of that one. Let us consider that it is better to hate the things here, because they are small and of short duration and perishable; those

Editors' notes and page, col. 336

Footnotes

(18) ‹anchor: τὸν [Θεὸν]› · call in col 336 (Greek); the note is set under col 335 (see n335)

(19) ‹anchor: ἀλλὰ τὸν Θεόν› · call in col 336 (Greek); the note is set under col 335 (see n335)

(21) ‹anchor: ζωῆς αἰωνίου› · call in col 336 (Greek); the note is set under col 335 (see n335)

(22) ‹anchor: τὸ ὁσίως› · call in col 336 (Greek); the note is set under col 335 (see n335)

(23) ‹anchor: μαμωνᾷ› · call in col 336 (Greek); the note is set under col 335 (see n335)

(24) ‹anchor: ψυχὴν ζημιωθῇ› · call in col 336 (Greek); the note is set under col 335 (see n335)

(25) ‹anchor: ἐκείνῳ χρᾶσθαι› · call in col 336 (Greek); the note is set under col 335 (see n335)

Page

running head: 335 S. CLEMENTIS I ROM. PONT. OPERA GENUINA. 336
marginal letters: A ‹ὁμολογῶμεν τὸν [Θεὸν]›; B ‹Εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ›; C ‹ΚΕΦΑΛΑΙΟΝ Ϛ΄. / Λέγει δὲ ὁ Κύριος›; D (beside foot note (22))
old-edition numerals: (none)

PG 1:337

δὲ ἀγαπῆσαι, τὰ ἀγαθὰ καὶ ἄφθαρτα. Ποιοῦντες γὰρ τὸ θέλημα τοῦ Χριστοῦ, εὑρήσομεν ἀνάπαυσιν· εἰ δὲ μήγε, οὐδὲν ἡμᾶς ῥύσεται ἐκ τῆς αἰωνίου κολάσεως, ἐὰν παρακούσωμεν τῶν ἐντολῶν αὐτοῦ. Λέγει δὲ καὶ ἡ Γραφὴ ἐν τῷ Ἰεζεκιήλ· ὅτι ἐὰν ἀναστῇ Νωὲ καὶ Ἰὼβ καὶ Δανιὴλ, οὐ ῥύσονται τὰ τέκνα αὐτῶν ἐν τῇ αἰχμαλωσίᾳ. Εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς αὐτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ Θεοῦ; ἢ τίς ἡμῶν παράκλητος ἔσται, ἐὰν μὴ εὑρεθῶμεν ἔργα ἔχοντες ὅσια καὶ δίκαια;

but to love those, the good things and imperishable. For if we do the will of Christ, we shall find rest; but if not, nothing will deliver us from eternal punishment, if we disregard His commandments. And the Scripture also says in Ezekiel: If Noah and Job and Daniel should rise up, they shall not deliver their children in the captivity (cf. Ezek. 14:14, 20). But if even such righteous men as these cannot by their own righteous deeds deliver their children, we, if we do not keep our baptism pure and undefiled, with what confidence shall we enter into the royal palace of God? Or who will be our advocate, if we are not found having works holy and righteous?

ΚΕΦΑΛΑΙΟΝ Ζʹ.

CHAPTER VII.

Ὥστε οὖν, ἀδελφοί μου, ἀγωνισώμεθα, εἰδότες ὅτι ἐν χερσὶν ὁ αἰών· καὶ ὅτι εἰς τοὺς φθαρτοὺς ἀγῶνας καταπλέουσιν πολλοὶ, ἀλλ' οὐ πάντες στεφανοῦνται, εἰ μὴ οἱ πολλὰ κοπιάσαντες, καὶ καλῶς ἀγωνισάμενοι. Ἡμεῖς οὖν ἀγωνισώμεθα, ἵνα πάντες στεφανωθῶμεν. Ὥστε θῶμεν τὴν ὁδὸν τὴν εὐθεῖαν, ἀγῶνα τὸν ἄφθαρτον, καὶ πολλοὶ εἰς αὐτὸν καταπλεύσωμεν, καὶ ἀγωνισώμεθα, ἵνα καὶ στεφανωθῶμεν· καὶ εἰ μὴ δυνάμεθα ἅπαντες στεφανωθῆναι, κἂν ἐγγὺς τοῦ στεφάνου γενώμεθα. Εἰδέναι ἡμᾶς

So then, my brothers, let us contend, knowing that the age is at hand; and that many put in by sea for the perishable contests, but not all are crowned, but only those who have toiled much and contended well. Let us, then, contend, so that we may all be crowned. So let us set out on the straight way, the imperishable contest, and let us put in to it in great numbers, and let us contend, so that we may also be crowned; and if we cannot all be crowned, let us at least come near the crown. We must know

Editors' notes and page, col. 337

Footnotes

(98) · call in col 338

Ezech. XIV, 14, 20.

Ezekiel 14:14, 20.

(printed under page 166)

(26) · call in col 338

Ἀναστῇ. Sic ms. apud Wott. Id quoque vidit Cot., quem consule. Ed. praeter Lond. ἀνέστη. Gall. — Ἐὰν ἀνέστη (f. ἀναστῇ) Νῶε καὶ Ἰὼβ καὶ Δανιήλ, οὐ ῥύσονται τὰ τέκνα αὐτῶν ἐν τῇ αἰχμαλωσίᾳ. S. Chrysostomus homil. 43 in Genesim: Ἐὰν στῇ γάρ, φησί, Νῶε καὶ Ἰὼβ καὶ Δανιήλ, υἱοὺς αὐτῶν καὶ θυγατέρας αὐτῶν οὐ μὴ ἐξέλωνται. Expositione in psalmum XLVIII: Ἐὰν στῇ Νῶε καὶ Ἰὼβ καὶ Δανιήλ, υἱοὺς αὐτῶν καὶ θυγατέρας οὐ μὴ ῥύσονται. Clementis ἀναστῇ idem significat atque Chrysostomi στῇ, hoc est steterint, statuantur, exsurgant. Nam ut non intelligatur de resurrectione a mortuis, facit, praeter contextum Scripturae, quod tunc temporis viveret Daniel. Additur autem a nostro, ἐν τῇ αἰχμαλωσίᾳ, quoniam Ezechiel in captivitate ac de captivitate scribebat. Cot. — Conjectat Cotelerius legendum ἀναστῇ, quod Latine sonet steterint, statuantur, exsurgant. Certe Ezechielis verba de resurrectione a mortuis minime intelligenda esse notat, cum Daniel, quando haec ab Ezechiele scribebantur, superstes ac necdum vita functus esset. Coust.

"Should rise." So the manuscript according to Wott. Cot. saw this too; consult him. The editions other than the London one have "rose". Gall[andi]. — "If Noah and Job and Daniel rose [perhaps read: should rise], they shall not deliver their children in the captivity." St Chrysostom, homily 43 on Genesis: "For if Noah and Job and Daniel stand," he says, "they shall not deliver their sons and their daughters." In the exposition of Psalm 48: "If Noah and Job and Daniel stand, they shall not deliver their sons and daughters." Clement's ἀναστῇ means the same as Chrysostom's στῇ, that is, should stand, be set up, rise up. For that it is not to be understood of resurrection from the dead follows, besides the context of Scripture, from the fact that Daniel was alive at that time. Our author adds "in the captivity" because Ezekiel was writing in captivity and about the captivity. Cot[elier]. — Cotelier conjectures that ἀναστῇ should be read, meaning in Latin should stand, be set up, rise up. He certainly notes that Ezekiel's words are by no means to be understood of resurrection from the dead, since Daniel, when Ezekiel was writing these things, was alive and had not yet died. Coust[ant].

(printed under page 166)

(27) · call in col 338

Ἐν τῇ αἰχμαλωσίᾳ. Vendelinus, de captivitate. Observat Cotelerius et in captivitate, quod Graecus textus postulat, dicere Ezechieli licuisse, utpote qui in captivitate scribebat, qua cum filiis Israel detinebatur. Recte igitur subaudiatur, qui sunt, ante τὸ in captivitate. Coust.

"In the captivity." Vendelinus: from captivity. Cotelier observes that Ezekiel could also say in captivity, as the Greek text requires, since he wrote in the captivity in which he was held with the children of Israel. So who are is rightly understood before in captivity. Coust[ant].

(printed under page 166)

(28) · call in col 338

Εἰς τὸ βασίλειον τοῦ Θεοῦ. Displicet Birrio, in regiam Dei. Καινολογία est enim, inquit, pro εἰς τὴν βασιλείαν. Sed Graecae litterae inhaerendum puto, quod S. Pater digitum fortasse intenderit in parabolam de rege qui fecit nuptias filio suo, Matth. XXII, 11, 12, deque eo qui in regiam ingressus, absque veste nuptiali discubuit. Gall.

"Into the palace of God." Into the palace of God displeases Birrius: it is, he says, a novel expression for "into the kingdom." But I think one should keep to the Greek letter, because the holy Father may have been pointing to the parable of the king who made a marriage feast for his son, Matthew 22:11–12, and to the man who, having entered the palace, sat at table without a wedding garment. Gall[andi].

(printed under page 166)

(29) · call in col 338

Αἰών. Suspicantur viri docti, legendum ἀγών. Contextus id postulare videtur: Ἀγωνισώμεθα, εἰδότες ὅτι ἐν χερσὶν ὁ ἀγών. Certemus, cum sciamus instare certamen. Gall. — Si non est mendum in Graeco, vertendum est cum Vendelino, saeculum. Quanquam is etiam αἰών pro ἀγών huc irrepsisse suspicatur. Coust.

"Age." Learned men suspect that ἀγών ("contest") should be read. The context seems to require it: "Let us contend, knowing that the contest is at hand." Let us strive, since we know the contest is upon us. Gall[andi]. — If there is no error in the Greek, it should be translated with Vendelinus the age. Although he too suspects that αἰών crept in here for ἀγών. Coust[ant].

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(30) · call in col 338

Καταπλέουσιν. Wott. mallet καταπαλαίουσιν, ut et mox καταπαλαίσωμεν. Hanc tamen emendationem reprobant Frey et Birr., quibus, praeeunte Boisio, non modo commoda, sed et elegans videtur significatio navigationis ad situm Corinthi, ubi ludi Isthmici celebrabantur. Ad hos enim Isthmicos agonas hic respicere S. Pater videtur. Gall.

"Put in by sea." Wott. would prefer "overthrow in wrestling", as also shortly after "let us wrestle down". Frey and Birr., however, reject this emendation; to them, following Bois's lead, the sense of sailing seems not only fitting but elegant, given the site of Corinth, where the Isthmian games were held. For the holy Father seems here to have these Isthmian contests in view. Gall[andi].

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(31) · call in col 338

Θῶμεν. Al. malunt θέωμεν, al. βῶμεν. At Wott. retinet θῶμεν, vertitque curramus: perinde quasi isthuc θῶμεν a θέω βαρυτόνῳ deduci possit. « Ego quidem, inquit Birr., θῶμεν relinquo B. Clementi, verum a τίθημι natum: ponamus vel praeponamus viam rectam pro curriculo nobis, id est viam virtutis, quod incorruptum certamen interpretatur. Hinc et ἀγωνοθέται et ἀγωνοθεσία. Vide Polluc. cap. ult. lib. III. Hoc enim significatu, solemne istud agonale verbum est. » Id.

"Let us set." Some prefer "let us run", others "let us go". But Wott. keeps θῶμεν and translates let us run, as if this θῶμεν could be derived from θέω with grave accent. "I for my part," says Birr., "leave θῶμεν to blessed Clement, but as born of τίθημι: let us set or set before us the straight road as our course, that is, the road of virtue, which he explains as the incorruptible contest. Hence too agonothetai and agonothesia. See Pollux, last chapter of book 3. For in this sense it is the customary word of the games." The same [Gallandi].

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(32) · call in col 338

Εἰς αὐτόν. Wott. ex ms. restituit αὐτόν, cujus loco editi, praeter Londin., non recte habent ἑαυτόν. Id.

"Into it." Wott. restored αὐτόν from the manuscript, in place of which the editions other than the London one wrongly have ἑαυτόν. The same [Gallandi].

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(33) ‹anchor: τοῦ στεφάνου γενώμεθα› · call in col 338

Καὶ εἰ μή, κ. τ. λ. Refert hunc locum Dorotheus abbas Doctr. XXIII, sed non αὐτολεξεί. Eum primus detexit Cotel. in Monum. Eccl. Gr., tom. I, pag. 753. Ejus verba inter Veterum testimonia superius retulimus. Id. — Καὶ εἰ μὴ δυνάμεθα ἅπαντες στεφανωθῆναι, κἂν ἐγγὺς τοῦ στεφάνου γενώμεθα. Lux petenda ex legibus athleticis. Quippe per quas uni corona cedit; consequuntur alii praemia, alii postea laudem; caeteros nec corona, nec praemium, nec laus manet. Verba Tertulliani sunt lib. I, Ad uxorem cap. 3: Ad primum locum certamen omne contendit; secundus solatium habet, victoriam non habet. Nili lib. I, ep. 10, De athletis: Οἱ δὲ καὶ δευτερίων (f. δευτερείων) ἀπεγνωκότες, τὰ πρωτεῖα ἐστεφανηφόρησαν, ep. 17, lib. IV, τὰ δευτερεῖα κομίζεται τῶν ἐκείνοις δοθησομένων στεφάνων. Ephremi, citante Petro Fabro, Agonistici lib. III, cap. 10: Festinemus autem magis, ut cum perfectis ac fidelibus coronemur; sin vero, vel cum multis placentium laudem praeconii mereamur. Beatus qui in agone certaverit, ut cum perfectis victoriae coronam accipiat. Miserabilis vero qui hoc tempus vitae (continues)

"And if not," etc. The abbot Dorotheus cites this passage, Teaching 23, but not word for word. Cotel. first discovered it, in the Monumenta Ecclesiae Graecae, vol. 1, p. 753. We have given his words above among the testimonies of the Ancients. The same [Gallandi]. — And if we cannot all be crowned, let us at least come near the crown. Light is to be sought from the laws of athletics. By these the crown goes to one; others obtain prizes, others afterwards praise; for the rest there remains neither crown nor prize nor praise. Tertullian's words, To his Wife book 1, chapter 3: Every contest strives for first place; the second has consolation, not victory. Nilus, book 1, letter 10, On athletes: "And some, who had despaired even of second prizes [perhaps read δευτερείων], won the crowns of first place"; letter 17, book 4: "he carries off the second prizes of the crowns to be given to those." Ephrem, cited by Pierre Faber, Agonisticon book 3, chapter 10: But let us hasten the more, that we may be crowned with the perfect and faithful; or if not, may at least with the many who please earn the praise of commendation. Blessed is he who has striven in the contest so as to receive the crown of victory with the perfect. But wretched is he who this time of life (continues)

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Footnotes

(99) ‹anchor: omni carni› · call in col 339

Isa. LXVI, 24.

Isaiah 66:24.

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(33) (continued from page 166, see n338) ‹anchor: τοῦ στεφάνου γενώμεθα› · call in col 338

suae negligenter consumpserit, ut indignus sit etiam cum minimis collaudari. Chrysostomi ad I Cor. IX, 24: Nescitis quod qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Τοῦτο δὲ λέγει, οὐχ ὡς καὶ ἐνταῦθα ἑνὸς ἐκ πάντων μέλλοντος σώζεσθαι, ἄπαγε, ἀλλ' ὡς πολλὴν ὀφειλόντων ἡμῶν εἰσενεγκεῖν τὴν σπουδήν· ὥσπερ γὰρ ἐκεῖ κατιόντων πολλῶν εἰς τὸ στάδιον, οὐ στεφανοῦνται πολλοί, ἀλλ' εἰς ἕνα τοῦτο περιΐσταται, καὶ οὐκ ἀρκεῖ τὸ καθεῖναι εἰς τὸν ἀγῶνα, οὔτε τὸ ἀλείψασθαι, καὶ παλαῖσαι· οὕτως καὶ ἐνταῦθα οὐκ ἀρκεῖ τὸ πιστεῦσαι, καὶ ὡς ἔτυχεν ἀγωνίσασθαι, ἀλλὰ ἂν μὴ οὕτως δράμωμεν, ὡς μέχρι τέλους ἀλήπτους ἑαυτοὺς παρασχεῖν, καὶ ἐγγὺς γενέσθαι τοῦ βραβείου, οὐδὲν ἡμῖν ἔσται πλέον. Hoc autem dicit, non quod unus quoque ex omnibus hic salvus sit futurus, absit! sed quod nos multum adhibere debeamus studium. Nam sicut illic multis in stadium descendentibus, non coronantur plures, verum ad unum corona devenit; nec sufficit in certamen descendere, neque inungi et luctari: ita hic quoque non sufficit credidisse, et leviter ac utcunque decertasse; sed nisi ita curramus, ut ad finem usque nos praebeamus inculpabiles, et prope bravium simus, nihil ad nos emolumenti redibit. Huc porro non facit opinio celebris de tertio statu, medio inter coronam gloriae et gehennae supplicium: qua de re vide, si lubet, Origenem homil. XXI et XXVIII in Numeros; IX, X et XVII in Jesum Nave; V in psalmum XXXVI, III in Jeremiam, tomis in Matthaeum ad capitis XX pericopen 1, et ad cap. XXVII, vers. 15; hom. 17 in Lucam, et Explanationem in Epist. ad Rom. ad cap. II, vers. 10; cap. X, vers. 8, etc.; cap. XIV, vers. 10, etc.; Didymum lib. II De Spiritu sancto, ante medium; Basilium in Regulis brevioribus, respons. ad interrog. 256; Gregorium Nazianzenum, oratione 26, p. 458; oratione 36[?], p. 590; orat. 40, p. 644, 645, 653; Gregorium Nyssenum, oratione adversus eos qui differunt baptisma; Chronicon a Radero editum, p. 562, 564, cum Paulini sexto carmine; Philastrium, haeresi 99; Ambrosium, Observatione 2, in Michaeam; Vitam Ambrosii, in fine; Hieronymum epist. 22, cap. 2, lib. II contra Jovinianum, cap. ult.; epist. 50, cap. 5 et 8; lib. I adversus Pelagianos, cap. 9 et ad psalm. XV, 10; LXI, 13; LXIV, 14; CXVIII, 56; CXXXV, 6; Pelagium epistola ad Demetriadem cap. 10; Augustinum cum alibi, tum libro De haeresibus, haeresi ultima, lib. I ad Bonifacium, cap. 22; sermone 14 De verbis Apostoli; Salvianum, lib. III ad Ecclesiam catholicam, paulo ante finem, atque incertos scriptores quatuor, Solutorem quaestionum ad Antiochum, cap. 114, et Exhortatorem monachorum, utroque tom. II S. Athanasii, Objurgatorem virginis lapsae, tom. IV S. Ambrosii ac tom. IX B. Hieronymi, et auctorem homiliae De corpore et sanguine Christi, seu de Paschate, excusae tanquam Hieronymi, Eusebii Caesariensis, Eusebii Emiseni ac Caesarii Arelatensis: quibus jungendus est Prudentius in fine Hamartigeniae: Αὐτίκα ὁ Πέτρος, in Clementis Alexandrini Hypotyposibus, p. 807. c. 1, ἐν τῇ Ἀποκαλύψει φησὶν τὰ βρέφη ἐξαμβλωθέντα, τῆς ἀμείνονος ἐσόμενα πείρας (μοίρας), ταῦτα ἀγγέλῳ τημελούχῳ παραδίδοσθαι, ἵνα γνώσεως μεταλαβόντα, τῆς ἀμείνονος τύχῃ μονῆς, παθόντα ἃ ἂν ἔπαθεν καὶ ἐν σώματι γενόμενα· τὰ δὲ ἕτερα μόνης τῆς σωτηρίας τεύξεται, ὡς ἠδικημένα ἐλεηθέντα, καὶ μενεῖ ἄνευ κολάσεως, τοῦτο γέρας λαβόντα. Hoc est: Jam vero Petrus in Apocalypsi ait infantes abortivos, si melioris fuerint sortis, angelo curatori tradi, ut cognitione suscepta meliorem nanciscantur mansionem, patiendo quae pertulissent, si exstitissent in corpore: reliquos autem solam salutem adepturos, misericordiam propter factam sibi injuriam consequendo, mansurosque absque supplicio, accipientes id muneris. Origenes homilia 9 in Josuam: Ego sic video duas esse species eorum qui per fidem festinant et properant ad salutem; et caetera quae conferre operae pretium fuerit cum locis Chrysostomi Paraenesi I ad Theodorum, cap. 7, Augustini libro quinquaginta Homiliarum, homil. ult., cap. 4 et Caesarii homilia 6, earum quas in lucem dedit Stephanus Baluzius noster, praestanti vir ingenio excellentique doctrina. Cot. — Dorotheus abbas in Doctrina 23 locum hunc sic laudat, ut Clementis sententiam potius quam verba referat in hunc modum: Ὡς λέγει καὶ ἅγιος ὁ Κλήμης· κἂν μὴ στεφανοῦταί τις, ἀλλὰ σπουδάσῃ μὴ μακρὰν εὑρεθῆναι τῶν στεφανουμένων. Hinc corrigenda vetus interpretatio Latina, quae in Bibliotheca Patrum etiam novissima Lugdunensi obtinet, praedicta Dorothei verba sic mendose atque indiligenter reddens: Ut enim ait Climacus, quisquis coronam optat consequi, studeat atque operam det ut sit apud coronatos, cum reddenda sic fuissent: Ait et sanctus Clemens, etiamsi quis non coronetur, saltem studeat non procul a coronatis inveniri. Eo autem gravius est Climaci, loco Clementis, mendum, quod Joannes Climacus Dorotheo paulo junior fuerit. Locum hunc Clementis egregie illustrat alter Ephremi a Cotelerio in notis secundum Petrum Fabrum Agonistici lib. III, c. 10, relatus: Festinemus autem magis, ut cum perfectis ac fidelibus coronemur; sin vero, vel cum multis placentium laudem praeconii mereamur. Beatus qui in agone certaverit, ut cum perfectis victoriae coronam accipiat. Miserabilis vero qui hoc tempus vitae suae negligenter consumpserit, ut indignus sit etiam cum minimis collaudari. Huc accedit quod Tertullianus lib. I Ad uxorem, cap. 3, scribit: Ad primum locum certamen omne contendit; secundus solatium habet, victoriam non habet. Hic itaque Clemens ad athleticos agones respiciens, sin minus insignem coronam, saltem laudem a Domino consequi ut mereamur nos hortatur. Coust.

... of his life negligently, so as to be unworthy to be praised even with the least. Chrysostom on 1 Corinthians 9:24, "Do you not know that those who run in the stadium all run, but one receives the prize?": "He says this not as though here too only one out of all were to be saved, far from it, but because we ought to bring great zeal. For just as there, when many go down into the stadium, not many are crowned, but the crown comes round to one, and it is not enough to enter the contest, nor to be anointed and to wrestle; so here too it is not enough to have believed and to have contended anyhow, but unless we so run as to keep ourselves blameless to the end and to come near the prize, we shall gain nothing." [The note then gives the same passage in Latin:] He says this, not that only one out of all will be saved here, God forbid! but that we must apply much zeal. For as there, when many go down into the stadium, not several are crowned, but the crown comes to one; nor is it enough to go down into the contest, nor to be anointed and wrestle: so here too it is not enough to have believed, and to have contended lightly and anyhow; but unless we so run as to show ourselves blameless right to the end, and are near the prize, no profit will come back to us. But the well-known opinion of a third state, midway between the crown of glory and the punishment of Gehenna, has no bearing here. On that matter see, if you please, Origen, homilies 21 and 28 on Numbers; 9, 10 and 17 on Joshua; 5 on Psalm 36, 3 on Jeremiah, the tomes on Matthew at pericope 1 of chapter 20, and at chapter 27, verse 15; homily 17 on Luke, and the Explanation of the Epistle to the Romans at chapter 2, verse 10; chapter 10, verse 8, etc.; chapter 14, verse 10, etc.; Didymus, On the Holy Spirit book 2, before the middle; Basil in the Shorter Rules, answer to question 256; Gregory Nazianzen, oration 26, p. 458; oration 36 [numeral uncertain on the scan], p. 590; oration 40, pp. 644, 645, 653; Gregory of Nyssa, the oration against those who put off baptism; the Chronicle edited by Rader, pp. 562, 564, with the sixth poem of Paulinus; Philastrius, heresy 99; Ambrose, Observation 2 on Micah; the Life of Ambrose, at the end; Jerome, letter 22, chapter 2; Against Jovinian book 2, last chapter; letter 50, chapters 5 and 8; Against the Pelagians book 1, chapter 9; and on Psalms 15:10; 61:13; 64:14; 118:56; 135:6; Pelagius, letter to Demetrias, chapter 10; Augustine, both elsewhere and in the book On Heresies, the last heresy, and To Boniface book 1, chapter 22; sermon 14 On the Words of the Apostle; Salvian, To the Church Catholic book 3, a little before the end; and four uncertain writers: the Solver of Questions to Antiochus, chapter 114, and the Exhorter of Monks, both in volume 2 of St Athanasius; the Rebuker of a Fallen Virgin, in volume 4 of St Ambrose and volume 9 of blessed Jerome; and the author of the homily On the Body and Blood of Christ, or On the Pasch, printed as the work of Jerome, of Eusebius of Caesarea, of Eusebius of Emesa and of Caesarius of Arles. With these Prudentius is to be joined, at the end of the Hamartigenia. "For instance Peter" (in Clement of Alexandria's Hypotyposes, p. 807, c. 1) "says in the Apocalypse that infants born untimely, being destined for the better trial (lot), are handed over to a guardian angel, so that, having received knowledge, they may obtain the better abode, suffering what they would have suffered had they been in the body; but the others will obtain salvation alone, as having been wronged and pitied, and will remain without punishment, receiving this as their reward." That is: [Latin rendering:] Now Peter in the Apocalypse says that aborted infants, if they are of the better lot, are handed over to a guardian angel, so that, having received knowledge, they may obtain a better abode, by suffering what they would have endured had they existed in the body; but the rest will obtain salvation alone, gaining mercy for the wrong done to them, and will remain without punishment, receiving this as their gift. Origen, homily 9 on Joshua: "I see it thus: there are two kinds of those who hasten and press on to salvation through faith"; and the rest, which it would be worth comparing with passages of Chrysostom, Exhortation 1 to Theodore, chapter 7; Augustine, book of Fifty Homilies, last homily, chapter 4; and Caesarius, homily 6 of those brought to light by our Étienne Baluze, a man of outstanding talent and excellent learning. Cot[elier]. — The abbot Dorotheus, in Teaching 23, cites this passage so as to give Clement's thought rather than his words, in this manner: "As holy Clement also says: even if someone is not crowned, let him yet strive not to be found far from those who are crowned." Hence the old Latin translation must be corrected, which still stands even in the newest Lyons Bibliotheca Patrum and renders the said words of Dorotheus thus, faultily and carelessly: "For as Climacus says, whoever wishes to obtain the crown, let him strive and take pains to be among the crowned"; whereas they should have been rendered thus: "And holy Clement says, even if someone is not crowned, let him at least strive to be found not far from the crowned." The error of Climacus for Clement is the graver because John Climacus was somewhat younger than Dorotheus. This passage of Clement is excellently illustrated by another, of Ephrem, cited by Cotelier in his notes from Pierre Faber's Agonisticon, book 3, chapter 10: "But let us hasten the more, that we may be crowned with the perfect and faithful; or if not, may at least with the many who please earn the praise of commendation. Blessed is he who has striven in the contest so as to receive the crown of victory with the perfect. But wretched is he who has spent this time of his life negligently, so as to be unworthy to be praised even with the least." To this is added what Tertullian writes, To his Wife book 1, chapter 3: "Every contest strives for first place; the second has consolation, not victory." Here, then, Clement, looking to the athletic contests, urges us to merit obtaining from the Lord, if not an outstanding crown, at least praise. Coust[ant].

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(34) ‹anchor: ἔξω βάλλεται τοῦ σταδίου› · call in col 340 (Greek)

Ὁ τὸν φθαρτὸν ἀγῶνα ἀγωνιζόμενος, ἐὰν εὑρεθῇ φθείρων, μαστιγωθεὶς αἴρεται, καὶ ἔξω βάλλεται τοῦ σταδίου. Iterum mos agonisticus, flagellandi ac ejiciendi athletas qui contra certaminum scita peccarent, a multis antiquis, recentioribus, saepenumero memoratus, insigniter vero inter paganos a Luciano in Piscatore, post medium; Ariano in Epicteto, lib. III, cap. 22, sub medium; Dione Chrysostomo, oratione 31[?], post initium; inter Christianos ab Origene, homilia 3 in Jeremiam; Epiphanio, haeresi 61, cap. penult., et Sidonio lib. II, epist. 2. Cyprii episcopi locus cum Romani pontificis valde congruit: Παραφθείρας γὰρ ἀγῶνα ὁ ἀθλητής, μαστιχθεὶς ἐκβάλλεται τοῦ ἀγῶνος. Cot.

"He who contends in the corruptible contest, if he is found cheating, is flogged, taken away, and thrown out of the stadium." Again the custom of the games, of flogging and expelling athletes who offended against the rules of the contests, often mentioned by many ancients and moderns, but notably among the pagans by Lucian in the Fisherman, after the middle; by Arrian [as printed: Ariano] in Epictetus, book 3, chapter 22, about the middle; by Dio Chrysostom, oration 31 [numeral uncertain on the scan], after the beginning; among Christians by Origen, homily 3 on Jeremiah; by Epiphanius, heresy 61, second-to-last chapter; and by Sidonius, book 2, letter 2. A passage of a Cypriot bishop agrees closely with that of the Roman pontiff: "For the athlete who has corrupted the contest is flogged and thrown out of the contest." Cot[elier].

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Ὁ σκώληξ αὐτῶν οὐ τελευτήσει. Fidejubente me in Tertulliano De resurrectione carnis, cap. 31, scribe: Vermis illorum non decedet. Id.

"Their worm shall not die." On my guarantee, write in Tertullian, On the Resurrection of the Flesh, chapter 31: "Their worm shall not depart." The same [Cotelier].

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Page

other: facing Latin version, not set
running head: 339 S. CLEMENTIS I ROM. PONT. ... (left half of page head)
marginal letters: (Latin column; letters A B C D stand in the gutter beside the Greek column)
old-edition numerals: (none)
other: on this page the LEFT (odd) column carries the Latin and the RIGHT (even, 340) the Greek, contrary to the unit's default layout. Latin text ends at "omni carni" with note call 99 (Isa. LXVI, 24). Below: VARIORUM NOTAE, the continuation of (33) from the previous page, then (34) and (35); set above under Footnotes.

PG 1:340

δεῖ ὅτι ὁ τὸν φθαρτὸν ἀγῶνα ἀγωνιζόμενος, ἐὰν εὑρεθῇ φθείρων, μαστιγωθεὶς αἴρεται, καὶ ἔξω βάλλεται τοῦ σταδίου. Τί δοκεῖτε; ὁ τὸν τῆς ἀφθαρσίας ἀγῶνα φθείρας, τί παθεῖται; τῶν γὰρ μὴ τηρησάντων, φησὶν, τὴν σφραγῖδα· Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί.

that he who contends in the corruptible contest, if he is found corrupting it, is scourged, taken away, and cast out of the stadium. What do you think? He who has corrupted the contest of incorruption, what shall he suffer? For of those who have not kept the seal, it says: Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh (Isa. 66:24).

Editors' notes and page, col. 340

Footnotes

(34) ‹anchor: ἔξω βάλλεται τοῦ σταδίου› · call in col 340 (Greek); the note is set under col 339 (see n339)

(35) ‹anchor: οὐ τελευτήσει› · call in col 340 (Greek); the note is set under col 339 (see n339)

Page

running head: I ROM. PONT. OPERA GENUINA. 340
marginal letters: A δεῖ ὅτι ὁ τὸν φθαρτὸν; B (beside the foot notes) solam salutem adepturos; C (foot notes) optat consequi; D (foot notes) signem coronam
old-edition numerals: (none)
other: on this page the Greek is the RIGHT (even) column; col 339 holds the facing Latin. The column begins mid-sentence ("δεῖ ὅτι"), continuing from col 338. Note calls (34) after σταδίου and (35) after τελευτήσει removed. The verb is printed παθεῖται (Q2a, read on the page; kept as printed, for the expected πείσεται). No scripture reference printed in the Greek; the Latin column's note gives Isa. LXVI, 24 (Isa 66:24). Below: VARIORUM NOTAE, the end of (33) and notes (34) and (35), all set under col 339 (n339).

PG 1:341

ΚΕΦΑΛΑΙΟΝ Ηʹ.

CHAPTER VIII.

Ὡς οὖν ἐσμεν ἐπὶ γῆς, μετανοήσωμεν. Πηλὸς γάρ ἐσμεν εἰς τὴν χεῖρα τοῦ τεχνίτου. Ὃν τρόπον γὰρ ὁ κεραμεὺς, ἐὰν ποιῇ σκεῦος, καὶ ἐν ταῖς χερσὶν αὐτοῦ διαστραφῇ, ἢ συντριβῇ, πάλιν αὐτὸ ἀναπλάσσει· ἐὰν δὲ προφθάσῃ εἰς τὴν κάμινον τοῦ πυρὸς αὐτὸ βαλεῖν, οὐκέτι βοηθήσει αὐτῷ· οὕτως καὶ ἡμεῖς ἕως ἐσμὲν ἐν τούτῳ τῷ κόσμῳ, ἐν τῇ σαρκὶ ἃ ἐπράξαμεν πονηρὰ, μετανοήσωμεν ἐξ ὅλης τῆς καρδίας, ἵνα σωθῶμεν ὑπὸ τοῦ Κυρίου, ἕως ἔχομεν καιρὸν μετανοίας. Μετὰ γὰρ τὸ ἐξελθεῖν ἡμᾶς ἐκ τοῦ κόσμου, οὐκέτι δυνάμεθα ἐκεῖ ἐξομολογήσασθαι ἢ μετανοεῖν ἔτι. Ὥστε, ἀδελφοὶ, ποιήσαντες τὸ θέλημα τοῦ Πατρὸς, καὶ τὴν σάρκα ἁγνὴν τηρήσαντες, καὶ τὰς ἐντολὰς τοῦ Κυρίου φυλάξαντες, ληψόμεθα ζωὴν αἰώνιον. Λέγει γὰρ ὁ Κύριος ἐν τῷ Εὐαγγελίῳ· Εἰ τὸ μικρὸν οὐκ ἐτηρήσατε, τὸ μέγα τίς ὑμῖν δώσει; Λέγω γὰρ ὑμῖν, ὅτι ὁ πιστὸς ἐν ἐλαχίστῳ, καὶ ἐν πολλῷ πιστός ἐστιν. Ἄρα οὖν τοῦτο λέγει· Τηρήσατε τὴν σάρκα ἁγνὴν καὶ τὴν σφραγῖδα ἄσπιλον, ἵνα τὴν αἰώνιον ζωὴν ἀπολάβωμεν.

While, then, we are on earth, let us repent. For we are clay in the hand of the craftsman. For in the same way as the potter, if he is making a vessel and it is twisted out of shape or broken in his hands, moulds it again; but if he has already put it into the furnace of fire, he will no longer help it: so we too, while we are in this world, let us repent with our whole heart of the evil things we have done in the flesh, that we may be saved by the Lord while we have a time for repentance. For after we have gone out of the world, we can no longer make confession there, or repent any more. Therefore, brethren, if we have done the will of the Father and kept the flesh pure and guarded the commandments of the Lord, we shall receive eternal life. For the Lord says in the Gospel: If you have not kept what is small, who will give you what is great? For I say to you that he who is faithful in the least is faithful also in much (Luke 16:10–11). So then He means this: Keep the flesh pure and the seal spotless, that we may receive eternal life.

ΚΕΦΑΛΑΙΟΝ Θʹ.

CHAPTER IX.

Καὶ μὴ λεγέτω τις ὑμῶν, ὅτι αὕτη ἡ σὰρξ οὐ κρίνεται οὐδὲ ἀνίσταται. Γνῶτε ἐν τίνι ἐσώθητε, ἐν τίνι ἀνεβλέψατε, εἰ μὴ ἐν τῇ σαρκὶ ταύτῃ ὄντες. Δεῖ οὖν ἡμᾶς ὡς ναὸν Θεοῦ φυλάσσειν τὴν σάρκα. Ὃν τρόπον γὰρ ἐν τῇ σαρκὶ ἐκλήθητε, καὶ ἐν τῇ σαρκὶ ἐλεύσεσθε. Εἷς Χριστὸς ὁ Κύριος, ὁ σώσας ἡμᾶς, ὢν μὲν τὸ πρῶτον πνεῦμα, ἐγένετο σὰρξ, καὶ οὕτως ἡμᾶς ἐκάλεσεν· οὕτως καὶ ἡμεῖς ἐν ταύτῃ τῇ σαρκὶ ἀποληψόμεθα τὸν μισθόν. Ἀγαπῶμεν οὖν ἀλλήλους, ὅπως ἔλθωμεν πάντες εἰς τὴν βασιλείαν τοῦ Θεοῦ. Ὡς ἔχομεν

And let none of you say that this flesh is not judged and does not rise again. Recognize in what you were saved, in what you recovered your sight, if not while you were in this flesh. We must therefore guard the flesh as a temple of God. For as you were called in the flesh, so in the flesh also you will come. One Christ the Lord, Who saved us, being at first spirit, became flesh, and so called us: so we too shall receive the reward in this flesh. Let us therefore love one another, that we may all come into the kingdom of God. As we have

Editors' notes and page, col. 341

Page

running head: 341 EPISTOLA II AD CORINTHIOS.
marginal letters: A ΚΕΦΑΛΑΙΟΝ Ηʹ (heading line); B Λέγει γὰρ ὁ Κύριος (beside νιον. Λέγει γὰρ…, line of the Latin); C ἡμᾶς ἐκάλεσεν· οὕτως καὶ ἡμεῖς; D (in the foot notes) suum revertendi spes
old-edition numerals: (none)
other: Note calls (36) after πονηρὰ, (37) after ἐξομολογήσασθαι, (38) after Κύριος, (39) after ἀπολάβωμεν, (41) after Κύριος, (42) after ἔχομεν removed; call (40) not seen in the Greek. Chapter numerals set with ʹ (U+0374). "τὸν" before μισθόν is blotted in the scan; read as τὸν, UNSURE. Scripture reference (Luke 16:10–11) supplied in the English from the Latin column's foot note 100 (Luc. XVI, 10, 11). Below: VARIORUM NOTAE 36–41 (editors' prose: Davies, Coustant, Gallandi), not set.

PG 1:342

Editors' notes and page, col. 342

Footnotes

(100) · call in col 342

Luc. XVI, 10, 11.

Luke 16:10–11.

(printed under page 168)

(1) ‹anchor: templum Dei› · call in col 342

I Cor. III, 16, 17; VI, 19; II Cor. VI, 16.

1 Corinthians 3:16–17; 6:19; 2 Corinthians 6:16.

(printed under page 168)

(36) · call in col 342

Ἐν τῇ σαρκὶ ἃ ἐπράξαμεν πονηρά. Legendum, δι' ἃ ἐπράξαμεν πονηρά, immissa praepositione, quae ob syllabae praecedentis similitudinem videtur excidisse. Dav.

"In the flesh, the evil things we did." Read "on account of the evil things we did", inserting the preposition, which seems to have dropped out because of its likeness to the preceding syllable. Dav.

(printed under page 168)

(37) · call in col 342

Hinc praevertitur Origenis error, quo, ut loquitur Justinianus, tom. V Concil. Lab., p. 666 A, omnium impiorum hominum, et praeterea daemonum poenam finem habituram esse, restitutumque iri tum impios homines tum daemones in pristinum ordinem suum censuit. Haec enim sine praevia poenitentia admitti nequeunt. Rursumque dum numero sequenti docemur, nullum post hanc vitam superesse tempus in quo sanari valeamus, illa in pristinum ordinem suum revertendi spes impiis prorsus aufertur. Neque minus Origenis de resurrectione placito adversantur, quae de eadem mox subjiciuntur. Coust.

This forestalls the error of Origen, by which, in the words of Justinian (vol. 5 of Labbe's Councils, p. 666 A), he held that the punishment of all impious men, and of the demons besides, would have an end, and that both impious men and demons would be restored to their former rank. For these things cannot be admitted without prior repentance. And again, when we are taught in the following section that no time remains after this life in which we can be healed, that hope of returning to their former rank is wholly taken from the impious. Nor are the things said shortly after about the resurrection less opposed to Origen's teaching on it. Coust[ant].

(printed under page 168)

(38) · call in col 342

Ὁ Κύριος. Wott. exhibet ex ms. articulum ὁ, quem editi omittunt. Locum autem a S. Patre velut ex Evangelio hic descriptum, recitat quoque S. Irenaeus, lib. II, cap. 64: Similiter Dominus dixit ingratis in eum existentibus: Si in modico fideles non fuistis, quod magnum est quis dabit vobis? Ubi Grabius conjicit, haec ex Evangelio secundum Aegyptios fuisse deprompta. Gall.

"The Lord." Wott. gives the article from the manuscript, which the editions omit. The passage the holy Father copies here as from the Gospel is quoted also by St Irenaeus, book 2, chapter 64: Likewise the Lord said to those who were ungrateful towards him: If you have not been faithful in little, who will give you what is great? Grabe conjectures there that these words were taken from the Gospel according to the Egyptians. Gall[andi].

(printed under page 168)

(39) · call in col 342

Ἀπολάβωμεν. Leg. forte, ἀπολάβητε. Id.

"Let us receive." Perhaps read "you will receive". The same [Gallandi].

(printed under page 168)

(40) ‹anchor: Dei custodire› · call in col 342

Ita Ignatius in epistola ad Philadelphios, n. 7: Carnem, inquit, vestram ut Dei templum custodite. Coust.

So Ignatius in the letter to the Philadelphians, no. 7: Keep your flesh, he says, as the temple of God. Coust[ant].

(printed under page 168)

(41) ‹anchor: Χριστὸς ὁ Κύριος› · call in col 342

Εἷς Χριστὸς....... τὸ πρῶτον πνεῦμα. Jun. et editi, praeter Londin. Ὁ Ἰησοῦς Χριστός. Wott. ex ms. restituit Εἷς. Jamque idem viderat Mill. qui tamen putabat legendum Ὡς. Lectio Milliana probatur etiam Davisio; nam, inquit, ἐν ἀποδόσει sequitur: Οὕτως καὶ ἡμεῖς. Dum autem scribit S. Pater de Christo, ὢν μὲν τὸ πρῶτον πνεῦμα, cum primum esset spiritus, ejus divinitatem manifeste astruit, ut recte advertit Ruchat. Sic et I Petr. I, 11, de antiquis prophetis dicitur: Ἐρευνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ. Eodemque plane sensu Theophilus Antioch. ad Autolyc., lib. II, cap. 14: Οὗτος οὖν ὢν πνεῦμα Θεοῦ, καὶ ἀρχὴ καὶ σοφία καὶ δύναμις Ὑψίστου, κατήρχετο εἰς τοὺς προφήτας· Hic igitur existens spiritus Dei, principium et sapientia, Altissimique potentia, descendit in prophetas. Gall.—Hoc est, cum esset Deus. Spiritus enim vocabulum saepe apud antiquos divinam naturam sonare praefatione generali in novissimam Operum S. Hilarii Pictav. editionem, n. 62 et 63, pluribus exemplis demonstratum est; unde illud Augustini, epist. 140, n. 11, ad Clementis mentem magis accommodatum exscribimus: Verbum caro factum est, et habitavit in nobis (Joan. I); reddite vicem, et efficimini spiritus, et habitate in illo. Quasi diceret: Verbum cum esset spiritus seu Deus, caro factum est naturam suscipiendo humanam; reddite vicem, et qui caro estis, efficimini quodam modo spiritus ac Deus, naturam induendo divinam, et habitate in Deo. Coust.

"One Christ … being first spirit." Jun. and the editions, except the London one, have "Jesus Christ." Wott. restored "One" from the manuscript. Mill. had already seen this, though he thought "As" should be read. Mill's reading is approved also by Davis, for, he says, in the apodosis there follows "So we too." When the holy Father writes of Christ "being first spirit", though he was first spirit, he plainly asserts his divinity, as Ruchat rightly observes. So too in 1 Peter 1:11 it is said of the ancient prophets: "searching what person or time the Spirit of Christ in them was indicating." And in quite the same sense Theophilus of Antioch, To Autolycus, book 2, chapter 14: "This one, then, being the Spirit of God, and the beginning and wisdom and power of the Most High, came down upon the prophets": This one therefore, being the spirit of God, the beginning and wisdom and power of the Most High, descended into the prophets. Gall[andi]. — That is, though he was God. For it has been shown with many examples, in the general preface to the latest edition of the Works of St Hilary of Poitiers, nos. 62 and 63, that the word spirit in the ancients often signifies the divine nature. Hence we copy out this saying of Augustine, letter 140, no. 11, as better suited to Clement's meaning: The Word was made flesh and dwelt among us (John 1); return the exchange: become spirit, and dwell in him. As if to say: The Word, though he was spirit, that is God, was made flesh by taking human nature; return the exchange, and you who are flesh become in a certain way spirit and God by putting on the divine nature, and dwell in God. Coust[ant].

(printed under page 168)

(42) ‹anchor: Ὡς ἔχομεν› · call in col 342

Ὡς ἔχομεν. Editi, si Londin. excipias, exhibent ἕως. Retinet Wott. lectionem ὡς. Recte. Sic Gal. VI, 10: Ὡς καιρὸν ἔχομεν: quo forte respexit S. Pater. Gall.

"As we have." The editions, except the London one, give "while". Wott. keeps the reading "as". Rightly. So Galatians 6:10: "As we have opportunity", which the holy Father perhaps had in view. Gall[andi].

(printed under page 168)

Page

other: facing Latin version, not set
running head: EPISTOLA II AD CORINTHIOS. 342
marginal letters: (Latin column; A, B, C stand in the gutter)
old-edition numerals: (none)
other: Latin chapter captions CAPUT VIII. (printed "VIIJ.") and CAPUT IX.; Latin runs "Quandiu ergo in terris degimus" to "ut veniamus omnes in". Scripture foot notes: 100 Luc. XVI, 10, 11; 1 I Cor. III, 16, 17; VI, 19; II Cor. VI, 16. Note call (40) after "Dei custodire". Below: VARIORUM NOTAE continued (editors' prose: Gallandi, Coustant on notes 41–42), not set.

PG 1:343

Editors' notes and page, col. 343

Footnotes

(2) · call in col 343

Matth. XII, 50.

Matthew 12:50.

(printed under page 169)

(43) · call in col 344 (Greek)

Αἰώνιον. Al. αἶνον vel δόξαν αἰώνιον. Birr. scripsisse Clementem αἶνον αἰώνιον indubitanter affirmat; errorem inde manasse contendens, quod alterum vocabulum inter dictandum vel describendum, ob similitudinem fuerit omissum. Gall.

"Eternal." Others read "eternal praise" or "eternal glory." Birr. affirms without doubt that Clement wrote "eternal praise", contending that the error arose because one of the two words was omitted, owing to their likeness, in dictating or copying. Gall[andi].

(printed under page 169)

(44) · call in col 344 (Greek)

Ὡς υἱούς. Editi, ὡς Θεοῦ υἱούς. Verum apud Wott. ms. Θεοῦ non agnoscit, neque postulat contextus. Id.

"As sons." The editions have "as sons of God." But according to Wott. the manuscript does not have "of God", nor does the context require it. The same [Gallandi].

(printed under page 169)

(45) · call in col 344 (Greek)

Ἁμαρτιῶν. Al. τιμωριῶν. Sic et Cot. qui vertit suppliciorum. Retinet Wott. ms. lectionem. Vox enim κακία denotare potest internum mentis affectum, τὴν ἐπιθυμίαν, et ἁμαρτία scelus foris peractum: et recte sane. Quidni enim respexerit Clemens ad illud Jac. I, 15: Ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν· Concupiscentia cum conceperit, parit peccatum? Id.

"Of sins." Others read "of punishments." So too Cot., who translates of torments. Wott. keeps the manuscript reading. For the word κακία ("vice") can denote the inward disposition of the mind, desire, and ἁμαρτία the crime carried out outwardly; and quite rightly. For why should Clement not have had in view James 1:15: "Desire, when it has conceived, gives birth to sin": Concupiscence, when it has conceived, brings forth sin? The same [Gallandi].

(printed under page 169)

(46) · call in col 344 (Greek)

Κακά. Mill. et Wott. leg. in ms. κακά absque articulo τά, quod exhibent editi. Id.

"Evils." Mill. and Wott. read κακά in the manuscript without the article τά, which the editions give. The same [Gallandi].

(printed under page 169)

(47) · call in col 344 (Greek)

Ἄνθρωπον. Forte legendum est ἂν Θεόν. Cum enim in hoc ms. hoc modo scribatur ΑΝΘΝ; deleta transversa linea τοῦ Θ, ΑΝΘΝ, id est, ἂν Θεόν, exhibet ΑΝΟΝ sive ἄνθρωπον. Quod si ita legatur, oportet ut inseramus, αὐτοῖς post ἔστιν, sicque restituatur lectio: Διὰ ταύτην γὰρ τὴν αἰτίαν οὐκ ἔστιν αὐτοῖς εὑρεῖν, οἵτινες παράγουσι φόβους ἀνθρωπίνους. Wott. — Scribendum puto: Οὐκ ἔστιν εὑρεῖν οὐρανόν, οἵτινες παράγουσι φόβους ἀνθρωπίνους· Coelum non possunt invenire, qui hominum metum praeferunt. Dav. — Si modestiori conjecturae locus est, totum locum, parvula mutatione, sic arbitror restituendum esse: Διὰ ταύτην γὰρ τὴν αἰτίαν οὐκ ἔστιν εὑρεῖν ἀνθρώπων, οἵτινες παράγουσι φόβους ἀνθρωπίνους; id est: Hanc enim ob causam non est invenire hominum, qui praetereunt timores humanos. Vel, ut Latinitas nil detrimenti capiat: Quam ob causam non temere inter homines invenias, qui humanos timores negligant. Οὐκ ἔστιν εὑρεῖν ἀνθρώπων, constructio Graecanica nota est. Birr.

"Man." Perhaps one should read "God" (ἂν Θεόν). For since in this manuscript it is written thus, ΑΝΘΝ (with a bar), if the cross-stroke of the Θ is lost, ΑΝΘΝ, that is ἂν Θεόν, shows ΑΝΟΝ, that is ἄνθρωπον. If it is read so, we must insert "for them" after ἔστιν, and the reading is restored thus: "For on this account it is not possible for them to find [God], who bring in human fears." Wott. — I think one should write: "They cannot find heaven, who bring in human fears": Those cannot find heaven who put the fear of men first. Dav. — If there is room for a more modest conjecture, I think the whole passage should be restored with a very small change thus: "For on this account it is not possible to find among men those who pass by human fears"; that is: For this reason one cannot find among men those who pass beyond human fears. Or, so that the Latin may suffer no harm: For which reason you will not easily find among men those who disregard human fears. "It is not possible to find among men" is a well-known Greek construction. Birr.

(printed under page 169)

(48) · call in col 344 (Greek)

Παράγουσι. Ita ms. apud Wott. At editi, praeter Lond., γὰρ ἄγουσι. Bois. vero leg. γὰρ ἔχουσι. Gall.

"Bring in." So the manuscript according to Wott. But the editions, except the London one, have "for they lead." Bois, however, reads "for they have." Gall[andi].

(printed under page 169)

(49) · call in col 344 (Greek)

Ἀνετίους. Cum Wott. observarit in ms. ε pro αι frequenter poni, procul dubio legit ἀναιτίους. Dav. mallet ἀνοήτους. His similia habet S. Ignatius ad Ephes., cap. 16. Id.

"Ἀνετίους." Since Wott. observed that in the manuscript ε is often put for αι, he reads without doubt ἀναιτίους ("innocent"). Dav. would prefer ἀνοήτους ("foolish"). St Ignatius has things similar to these, To the Ephesians, chapter 16. The same [Gallandi].

(printed under page 169)

(50) ‹anchor: Λέγει γὰρ καὶ› · call in col 344 (Greek)

Λέγει γὰρ καί. Editi, praeter Londin., omittunt καί, quod exhibet ms. apud Wott. Id.

"For … also says." The editions, except the London one, omit "also", which the manuscript gives according to Wott. The same [Gallandi].

(printed under page 169)

(51) ‹anchor: οἱ λέγοντες› · call in col 344 (Greek)

Οἱ λέγοντες. Ms. non agnoscit δέ, quod interserunt editi. Wott.

"Who say." The manuscript does not have δέ, which the editions insert. Wott.

(printed under page 169)

(52) ‹anchor: ἡμεῖς δὲ υἱοὶ› · call in col 344 (Greek)

Ἡμεῖς δὲ υἱοί. Editi omittunt υἱοί quam vocem, interlinearem quidem et minutiore charactere, at eadem manu exaratam exstare in ms. testatur Wott. Verum Dav. non inani additamento habet. Ea sane non comparet in superioris epist. cap. 23, ubi haec pene eadem occurrunt. Gall.

"But we sons." The editions omit "sons", a word which Wott. testifies stands in the manuscript, written between the lines and in smaller letters, but by the same hand. Dav., however, holds it to be no idle addition. It certainly does not appear in chapter 23 of the earlier letter, where almost the same words occur. Gall[andi].

(printed under page 169)

Page

other: facing Latin version, not set
running head: 343 S. CLEMENTIS I ROM. PONT. ... (left half of page head)
marginal letters: (Latin column; A, B, C, D stand in the gutter beside the Greek column)
old-edition numerals: (none)
other: Latin runs "regnum Dei. Donec tempus habemus" to "comparate vos arbori; sumite", with captions CAPUT X. and CAPUT XI. Scripture foot note: 2 Matth. XII, 50. Below: VARIORUM NOTAE 43–52 (Gallandi, Wotton, Birr., Dav.), called in the Greek col 344 and printed across the foot of page 169 (43–47 under this column, 47 continued and 48–52 under col 344); set once here, above.

PG 1:344

καιρὸν τοῦ ἰαθῆναι, ἐπιδῶμεν ἑαυτοὺς τῷ θεραπεύοντι Θεῷ, ἀντιμισθίαν αὐτῷ διδόντες. Ποίαν; Τὸ μετανοῆσαι ἐξ εἰλικρινοῦς καρδίας. Προγνώστης γάρ ἐστιν τῶν πάντων, καὶ εἰδὼς ἡμῶν τὰ ἐν καρδίᾳ. Δῶμεν οὖν αὐτῷ αἰώνιον, μὴ ἀπὸ στόματος μόνον, ἀλλὰ καὶ ἀπὸ καρδίας, ἵνα ἡμᾶς προσδέξηται ὡς υἱούς. Καὶ γὰρ εἶπεν ὁ Κύριος· Ἀδελφοί μου οὗτοί εἰσιν, οἱ ποιοῦντες τὸ θέλημα τοῦ Πατρός μου.

time to be healed, let us give ourselves up to God Who heals, paying Him a recompense. What recompense? To repent from a sincere heart. For He knows all things beforehand, and knows what is in our heart. Let us therefore give Him eternal [praise], not from the mouth only but also from the heart, that He may receive us as sons. For the Lord also said: These are My brethren, who do the will of My Father (Matt. 12:50).

ΚΕΦΑΛΑΙΟΝ Ιʹ.

CHAPTER X.

Ὥστε, ἀδελφοί μου, ποιήσωμεν τὸ θέλημα τοῦ Πατρὸς τοῦ καλέσαντος ἡμᾶς, ἵνα ζήσωμεν, καὶ διώξωμεν μᾶλλον τὴν ἀρετὴν, τὴν δὲ κακίαν καταλείψωμεν, ὡς προοδοίπορον τῶν ἁμαρτιῶν ἡμῶν, καὶ φύγωμεν τὴν ἀσέβειαν, μὴ ἡμᾶς καταλάβῃ κακά. Ἐὰν γὰρ σπουδάσωμεν ἀγαθοποιεῖν, διώξεται ἡμᾶς εἰρήνη. Διὰ ταύτην γὰρ τὴν αἰτίαν οὐκ ἔστιν εὑρεῖν ἄνθρωπον. Οἵτινες παράγουσι φόβους ἀνθρωπίνους, προηρημένοι μᾶλλον τὴν ἐνθάδε ἀπόλαυσιν, ἢ τὴν μέλλουσαν ἐπαγγελίαν. Ἀγνοοῦσιν γὰρ ἡλίκην ἔχει βάσανον ἡ ἐνθάδε ἀπόλαυσις, καὶ οἵαν τρυφὴν ἔχει ἡ μέλλουσα ἐπαγγελία. Καὶ εἰ μὲν αὐτοὶ μόνοι ταῦτα ἔπρασσον, ἀνεκτὸν ἦν· νῦν δὲ ἐπιμένουσιν κακοδιδασκαλοῦντες τὰς ἀνετίους ψυχὰς, οὐκ εἰδότες ὅτι δισσὴν ἕξουσιν τὴν κρίσιν, αὐτοί τε, καὶ οἱ ἀκούοντες αὐτῶν.

So then, my brethren, let us do the will of the Father Who called us, that we may live; and let us rather pursue virtue, and forsake vice as the forerunner of our sins; and let us flee ungodliness, lest evils overtake us. For if we are eager to do good, peace will pursue us. For this reason it is not possible to find a man. Those who bring in human fears, preferring rather the enjoyment here to the promise to come: for they do not know how great a torment the enjoyment here holds, and what delight the promise to come holds. And if they did these things by themselves alone, it would be bearable; but as it is they persist in teaching evil to innocent souls, not knowing that they will have a twofold judgement, both they themselves and those who hear them.

ΚΕΦΑΛΑΙΟΝ ΙΑʹ.

CHAPTER XI.

Ἡμεῖς οὖν ἐν καθαρᾷ καρδίᾳ δουλεύσωμεν τῷ Θεῷ, καὶ ἐσόμεθα δίκαιοι· ἐὰν δὲ μὴ δουλεύσωμεν, διὰ τοῦ μὴ πιστεύειν ἡμᾶς τῇ ἐπαγγελίᾳ τοῦ Θεοῦ, ταλαίπωρ[οι] ἐσόμεθα. Λέγει γὰρ καὶ ὁ προ[φη]τικὸς λόγος· «Ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες; τῇ καρδίᾳ, οἱ λέγοντες· Ταῦτα πά[ντα] ἠκούσαμεν καὶ ἐπὶ τῶν πατέρων ἡμῶν, ἡμεῖς δὲ υἱοὶ ἡμέραν ἐξ ἡμέρας προσδεχόμενοι, οὐδὲν τούτων ἑωράκαμεν

Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we do not believe the promise of God, we shall be wretched. For the prophetic word also says: “Wretched are the double-minded, who doubt in their heart, who say: All these things we have heard even in the time of our fathers, but we their sons, waiting day after day, have seen none of them.

Editors' notes and page, col. 344

Footnotes

(43) ‹anchor: αὐτῷ αἰώνιον› · call in col 344 (Greek; printed "(45)"); the note is set under col 343 (see n343)

(44) ‹anchor: ὡς υἱούς› · call in col 344 (Greek); the note is set under col 343 (see n343)

(45) ‹anchor: τῶν ἁμαρτιῶν› · call in col 344 (Greek); the note is set under col 343 (see n343)

(46) ‹anchor: καταλάβῃ κακά› · call in col 344 (Greek); the note is set under col 343 (see n343)

(47) ‹anchor: εὑρεῖν ἄνθρωπον› · call in col 344 (Greek); the note is set under col 343 (see n343)

(48) ‹anchor: Οἵτινες παράγουσι› · call in col 344 (Greek); the note is set under col 343 (see n343)

(49) ‹anchor: τὰς ἀνετίους› · call in col 344 (Greek); the note is set under col 343 (see n343)

(50) ‹anchor: Λέγει γὰρ καὶ› · call in col 344 (Greek); the note is set under col 343 (see n343)

(51) ‹anchor: οἱ λέγοντες› · call in col 344 (Greek); the note is set under col 343 (see n343)

(52) ‹anchor: ἡμεῖς δὲ υἱοὶ› · call in col 344 (Greek); the note is set under col 343 (see n343)

Page

running head: I ROM. PONT. OPERA GENUINA 344
marginal letters: A καιρὸν τοῦ ἰαθῆναι; B ἡμᾶς εἰρήνη. Διὰ ταύτην; C πωρ[οι] ἐσόμεθα. Λέγει γὰρ; D (in the foot notes) ἀνθρώπων, constructio Graecanica
old-edition numerals: (none)
other: The Greek is the RIGHT (even) column on this page. Note calls removed: after αἰώνιον (printed "(45)", evidently for 43), (44) after υἱούς, (45) after ἁμαρτιῶν, (46) after κακά, (47) after ἄνθρωπον, (48) after παράγουσι, (49) after ἀνετίους, (50) after καὶ, (51) after λέγοντες, (52) after υἱοὶ. Square brackets in ταλαίπωρ[οι], προ[φη]τικὸς, πά[ντα] are Migne's, set as printed ("πά [ντα]" with a space in print, closed up); the English gives the words whole. "και" after ἀπόλαυσις looks unaccented at line end; set καὶ, UNSURE. Text at "οὐκ ἔστιν εὑρεῖν ἄνθρωπον. Οἵτινες" is corrupt in the printed text (notes 47–48 discuss); translated literally; the bracketed [praise] supplies the noun the editors say has dropped before αἰώνιον (note 43). (Matthew 12:50) supplied from the Latin column's foot note 2. The opening quotation mark « is not closed in this column. Below: VARIORUM NOTAE, the end of 47 and 48–52, set with 43–47 under col 343 (n343).

PG 1:345

ἔτι. Ἀνόητοι, συμβάλετε ἑαυτοὺς ξύλῳ· λάβετε ἄμπελον· πρῶτον μὲν φυλλοῤῥοεῖ, εἶτα βλαστὸς γίνεται, μετὰ ταῦτα ὄμφαξ, εἶτα σταφυλὴ παρεστηκυῖα· οὕτως καὶ ὁ λαός μου ἀκαταστασίας καὶ θλίψεις ἔσχεν, ἔπειτα ἀπολήψεται τὰ ἀγαθά. » Ὥστε, ἀδελφοί μου, μὴ διψυχῶμεν, ἀλλὰ ἐλπίσαντες ὑπομείνωμεν, ἵνα καὶ τὸν μισθὸν κομισώμεθα. Πιστὸς γάρ ἐστιν ὁ ἐπαγγειλάμενος τὰς ἀντιμισθίας ἀποδιδόναι ἑκάστῳ τῶν ἔργων αὐτοῦ. Ἐὰν οὖν ποιήσωμεν τὴν δικαιοσύνην ἐναντίον τοῦ Θεοῦ, εἰσήξομεν εἰς τὴν βασιλείαν αὐτοῦ, καὶ ληψόμεθα τὰς ἐπαγγελίας, ἃς [οὖς] οὐκ ἤκουσεν, οὐδὲ ὀφθαλμὸς ἴδεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη.

any more. Fools, compare yourselves to a tree; take a vine: first it sheds its leaves, then comes a shoot, after that the sour grape, then the ripe cluster. So too My people has had disturbances and afflictions; afterwards it will receive the good things.” So then, my brethren, let us not be double-minded, but let us endure in hope, that we may also obtain the reward. For He Who promised to repay each one the recompense of his works is faithful. If then we do righteousness before God, we shall enter into His kingdom and receive the promises, which ear has not heard, nor eye seen, nor have they entered into the heart of man (Isa. 64:4; 1 Cor. 2:9).

ΚΕΦΑΛΑΙΟΝ ΙΒʹ.

CHAPTER XII.

Ἐκδεχώμεθα οὖν καθ' ὥραν τὴν βασιλείαν τοῦ Θεοῦ, ἐν ἀγάπῃ καὶ δικαιοσύνῃ· ἐπειδὴ οὐκ οἴδαμεν τὴν ἡμέραν τῆς ἐπιφανείας τοῦ Θεοῦ. Ἐπερωτηθεὶς γὰρ αὐτὸς ὁ Κύριος ὑπό τινος, πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν· Ὅταν ἔσται τὰ δύο ἓν, καὶ τὸ ἔξω, ὡς τὸ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας, οὔτε ἄρσεν οὔτε θῆλυ. Τὰ δύο δὲ ἕν ἐστιν,

Let us therefore wait hour by hour for the kingdom of God in love and righteousness, since we do not know the day of God's appearing. For the Lord Himself, being asked by someone when His kingdom would come, said: When the two shall be one, and the outside as the inside, and the male with the female neither male nor female. Now the two are one

Editors' notes and page, col. 345

Footnotes

(53) ‹anchor: ἑωράκαμεν ἔτι› · call in col 345 (Greek); the note is set once under col 346 (see n346)

(54) ‹anchor: ἃς [οὖς] οὐκ ἤκουσεν› · call in col 345 (Greek); set under col 346

(55) ‹anchor: καθ' ὥραν› · call in col 345 (Greek); set under col 346

(56) ‹anchor: ὑπό τινος› · call in col 345 (Greek); set under col 346

Page

running head: 345 EPISTOLA II AD CORINTHIOS.
marginal letters: A ἔτι. Ἀνόητοι, συμβάλετε; B Ἐκδεχώμεθα οὖν καθ' ὥραν; C (in the foot notes) note 54, "ms. recte suppletum"; D (in the foot notes) τίους· ἔπειτα δὲ ἀγνοεῖν
old-edition numerals: (none)
other: The last line of chapter XI ("ἤκουσεν, οὐδὲ ὀφθαλμὸς ἴδεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη.") runs full width across both columns; set once here. Note calls (53) after ἔτι, (54) after ἤκουσεν, (55) after ὥραν, (56) after τινος removed. [οὖς] is Migne's bracket, printed "[ους ]" with a space; the breathing/accent is hard to make out, UNSURE. φυλλοῤῥοεῖ: the double rho's breathings are not legible at this resolution, UNSURE. » before Ὥστε closes the quotation opened in col 344. Scripture references (Isaiah 64:4; 1 Corinthians 2:9) supplied in the English from the Latin column's foot note 4 (Isa. LXIV, 4; I Cor. II, 9); foot note 3 (Vid. sup. epist. I, cap. XXIII) refers to the prophetic word. Below: VARIORUM NOTAE 53–56 (editors' prose: Gallandi, Wotton, Bois; on the Gospel of the Egyptians), set once under col 346.

PG 1:346

Editors' notes and page, col. 346

Footnotes

(3) · call in col 346

Vid. sup. epist. I, cap. XXIII.

See above, first letter, chapter 23.

(printed under page 170)

(4) · call in col 346

Isa. LXIV, 4; I Cor. II, 9.

Isaiah 64:4; 1 Corinthians 2:9.

(printed under page 170)

(53) · call in col 345 (Greek)

Ἑωράκαμεν ἔτι. Habetur in ms. vox ΟΤΙ, interlinearis eodem modo quo praecedens υἱοί. Procul dubio legendum est ἔτι. Deest in editis praeter Londin. Ex Wott. Gall.

"We have seen still [ἔτι]." The word ΟΤΙ stands in the manuscript, between the lines in the same way as the preceding "sons". Beyond doubt ἔτι should be read. It is missing in the editions except the London one. From Wott. Gall[andi].

(printed under page 170)

(54) · call in col 345 (Greek)

Ἃς οὖς οὐκ ἤκουσεν. Οὖς desideratur in ms. recte suppletum in editis ex I Cor. II, 9. Wott.

"Which ear has not heard." "Ear" is missing in the manuscript; it is rightly supplied in the editions from 1 Corinthians 2:9. Wott.

(printed under page 170)

(55) · call in col 345 (Greek)

Καθ' ὥραν. Id est singulis horis; ut καθ' ἡμέραν, singulis diebus; κατὰ μῆνα, singulis mensibus; κατ' ἐνιαυτόν, singulis annis. Plena locutio est καθ' ἑκάστην ὥραν. Bois.

"Hourly." That is, every hour; as "daily", every day; "monthly", every month; "yearly", every year. The full expression is "each hour." Bois.

(printed under page 170)

(56) · call in col 345 (Greek)

Ἐπερωτηθεὶς γὰρ αὐτὸς ὁ Κύριος ὑπό τινος. Interrogatus enim ipse Dominus a quodam. A Salome, in Evangelio secundum Aegyptios. Discimus ex his Clementis alterius, Strom., III, p. 465, unde nostris et lux et supplementum accedit: Διὰ τοῦτό τοι, ὁ Κασσιανός φησι, πυνθανομένης τῆς Σαλώμης, πότε γνωσθήσεται τὰ περὶ ὧν ἤρετο, ἔφη ὁ Κύριος· Ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἕν, καὶ τὸ ἄρρεν μετὰ τῆς θηλείας, οὔτε ἄρρεν οὔτε θῆλυ. Πρῶτον μὲν οὖν ἐν τοῖς παραδεδομένοις ἡμῖν τέτταρσιν Εὐαγγελίοις οὐκ ἔχομεν τὸ ῥητόν, ἀλλ' ἐν τῷ κατ' Αἰγυπτίους· ἔπειτα δὲ ἀγνοεῖν μοι δοκεῖ, ὅτι θυμὸν μέν, ἄρρενα, ὁρμήν, θήλειαν δέ, τὴν ἐπιθυμίαν αἰνίττεται· οἷς ἐνεργήσασι, μετάνοια ἕπεται καὶ αἰσχύνη. Ὅταν οὖν μήτε τις θυμῷ, μήτ' ἐπιθυμίᾳ χαρισάμενος· ἃ δὴ ἐξ ἔθους καὶ τροφῆς κακῆς αὐξήσαντα, ἐπισκιάζει καὶ ἐγκαλύπτει τὸν λογισμόν· ἀλλ' ἀποδυσάμενος τὴν ἐκ τούτων ἀχλύν, ἐκ μετανοίας καταισχυνθείς, πνεῦμα καὶ ψυχὴν ἑνώσει κατὰ τὴν τοῦ λόγου ὑπακοήν· τότε, ὡς ὁ Παῦλός φησιν, οὐκ ἔνι ἐν ὑμῖν οὐκ ἄρρεν, οὐ θῆλυ. Ἀποστᾶσα γὰρ τοῦδε τοῦ σχήματος, ᾧ διακρίνεται τὸ ἄρρεν καὶ τὸ θῆλυ, ψυχή, μετατίθεται εἰς ἕνωσιν, οὐθ' ἕτερον οὖσα: Propterea, ait Cassianus, cum percontaretur Salome, quando cognoscerentur ea de quibus interrogabat, dixit Dominus: « Quando pudoris indumentum conculcaveritis, et quando duo facta fuerint unum, et masculum cum femina, neque mas neque femina. » Primo quidem, in nobis traditis quatuor Evangeliis non habemus hoc dictum, sed in eo quod est secundum Aegyptios. Deinde mihi videtur (Cassianus) ignorare, quod (Evangelium illud) per masculum quidem significet iram, impetum, per feminam vero cupiditatem; quae cum operata fuerint, poenitentia et pudor consequitur. Quando ergo neque irae quis, neque cupiditati obsequens; quae quidem et ex consuetudine et ex mala educatione incremento accepto, obumbrant ac contegunt rationem; sed exuens caliginem quae ex iis proficiscitur, et pudore affectus ex poenitentia, spiritum et animam unierit in obedientia rationis, tunc, ut ait Paulus, « non est in vobis nec masculus nec femina (Gal. III, 28). » Recedens enim anima ab ea forma qua mas et femina discernuntur, traducitur ad unionem, neutrum cum sit. Similia Aegyptiaci Evangelii citantur ac exponuntur in Alexandrino presbytero, pag. 445, 452, 453, et p. 799, col. 1. Vide Oracula Sibyllina, l. II, v. 70, 71. Sed et Evangelii Aegyptiorum mentio fit apud Origenem, hom. 1 in Lucam; Hieronymum, prooemio Commentariorum in Matthaeum; Epiphanium, haeresi 62, cap. 2; Titum ac Theophylactum, ad principium Lucae. Quanquam vero haeretici veteres ad stabiliendum odium suum in nuptias, Evangelii juxta Aegyptios testimoniis uterentur, non tamen ea talia sunt, quae non queant ad pium sensum adduci, ex sententia utriusque Clementis, ut dicta habeantur et litteraliter, et mystice, ὡς ἐν παραβύστῳ μυστηριωδῶς, inquit Epiphanius, more Aegyptiaco; ac de Christi regno duplici, intra nos, atque in futura vita, ubi summa erit corporis et animae unio, ubi spiritale corpus gestabimus, ubi perstantibus sexibus cessabunt sexuum officia. Profecto, si ab aliquo eorum qui temporibus apostolicis prohibebant nubere, compositum fuit Evangelium Aegyptiorum dictum, admodum ille virus erroris sui occultavit, qui a viris doctissimis juxta ac sanctissimis deprehensus non fuit, sed laudatus ac expositus. Unum affirmare possum, pseudoevangelistam ex solemni apud apocryphorum scriptores consuetudine imitandi canonicos libros, al- (continues)

"For the Lord himself, being asked by someone." For the Lord himself, being asked by a certain person. By Salome, in the Gospel according to the Egyptians. We learn this from these words of the other Clement, Stromata 3, p. 465, from which light and completion come to ours: [the Greek, then the Latin rendering:] For this reason, says Cassian, when Salome asked when the things she was asking about would be known, the Lord said: "When you have trampled on the garment of shame, and when the two have become one, and the male with the female, neither male nor female." In the first place, we do not have this saying in the four Gospels handed down to us, but in the one according to the Egyptians. Next, he (Cassian) seems to me not to know that (that Gospel) by the male means anger, impulse, and by the female desire; and when these have acted, repentance and shame follow. When therefore someone, gratifying neither anger nor desire — which, having grown through habit and bad upbringing, overshadow and cover the reason — but putting off the mist that comes from them, and being moved to shame by repentance, unites spirit and soul in obedience to reason, then, as Paul says, "there is in you neither male nor female" (Gal. 3:28). For the soul, departing from that form by which male and female are distinguished, is brought over into unity, being neither. Similar passages of the Egyptian Gospel are cited and explained in the Alexandrian presbyter, pp. 445, 452, 453, and p. 799, col. 1. See the Sibylline Oracles, book 2, lines 70–71.

(printed under page 170)

Page

other: facing Latin version, not set
running head: II AD CORINTHIOS. 346
marginal letters: (Latin column; A, B, C, D stand in the gutter)
old-edition numerals: (none)
other: Latin runs "vitem: primo quidem foliis defluit" to "quando alter ad alterum", with the caption CAPUT XII. The full-width line at the end of chapter XI ("…καρδίαν ἀνθρώπου ἀνέβη.") reaches into this column's space; it is set once under col 345. Scripture foot notes 3 and 4 are printed across the page under col 345. Below: VARIORUM NOTAE 53–56, called in the Greek col 345 and set once here, above (56 continues on the next page).

PG 1:347

Editors' notes and page, col. 347

Footnotes

NOTE: The foot images (p171_footL, p171_footR) are cropped too low. They show only the last printed line of each half of the notes block, and below it blank paper with show-through from page 170. The block itself stands in full on the column images. Q2b checked its left half word by word against c347_1–2 (from "lusisse" to "Hieronymo I adversus"). Of the right half, Q2b saw only the opening letters of each line and its last line ("tres plurima ejus superesse. Colom."), and all of them agree with the text set below. The right half's full wording lies on the images for col 348. (printed under page 171)

Editors' prose

VARIORUM NOTAE.

NOTES OF VARIOUS EDITORS.

(56) (continued from page 170, see n346) lusisse ad Apostoli verba Galat. III, 28, quod et innuit Clemens Stromateus; atque etiam forte ad Ephes. II, 15. Cot.

(57) Αὐτοῖς. Jun. ἄλλοις vel ἀλλήλοις. Mill. mallet nil mutatum, vel certe legendum ἑαυτοῖς. Vide supra ad cap. 4, not. 16. Gall.

(57) Αὐτοῖς ("to them"). Junius: ἄλλοις ("to others") or ἀλλήλοις ("to one another"). Mill would prefer nothing changed, or at any rate that ἑαυτοῖς ("to ourselves") be read. See above at ch. 4, note 16. Galland.

(58) Δῆλος. Al. δήλη. Al. πρόδηλος; qua sane voce utitur S. Pater, epist. 1, capp. 11 et 12. Gall.

(58) Δῆλος ("manifest"). Others: δήλη. Others: πρόδηλος ("plainly manifest"), a word which the holy Father does indeed use, Epist. 1, chs. 11 and 12. Galland.

(59) Τοῦτο ...... Reliqua desunt : supplenda tamen ex Clem. Alex., Στρωμ., lib. IV, cap. 13, pag. 553. Ad quem locum vide Grabii Spicil., tom. I, pagg. 35, 263 Id. — Τοῦτο. Verisimile fit ex Epiphanio, haeresi 30, cap. 15, et Hieronymo I adversus Jovinianum 7, Apostolicum nostrum in iis quae desiderantur istius epistolae, de virginitate disseruisse non paucis.

(59) Τοῦτο ("this") …… The rest is wanting: it is, however, to be supplied from Clement of Alexandria, Stromata, book 4, ch. 13, p. 553. On which passage see Grabe's Spicilegium, vol. 1, pp. 35, 263. The same. — Τοῦτο. It is made likely from Epiphanius, Heresy 30, ch. 15, and from Jerome, Against Jovinian 1.7, that our apostolic author discoursed at no small length on virginity in the parts of this epistle that are lost.

Haec supplenda ex Clemente Alexand., III Strom.. Masculum cum femella, nec mas, nec femina; hoc dicit : Animum (θυμὸν) ejusque impetum vocat masculum, concupiscentiam (ἐπιθυμίαν) intelligit femellam, etc. Exhinc nata occasione disserendi de castitate, de virginitate loquebatur. Αὐτὸς παρθενίαν διδάσκει, inquit de Clemente Epiphanius haeres. 30. Idem Hieronymus, lib. I contra Jovinianum. Nec dubito apud Clem. Alexandrinum aliosque Patres plurima ejus superesse. Colom.

These words are to be supplied from Clement of Alexandria, Stromata 3: "The male with the female, neither male nor female; he means this: anger (θυμός) and its impulse he calls the male; by the female he understands concupiscence (ἐπιθυμία)", etc. The occasion of discoursing on chastity having arisen from this, he went on to speak of virginity. "He himself teaches virginity" (Αὐτὸς παρθενίαν διδάσκει), says Epiphanius of Clement, Heresy 30. So too Jerome, Against Jovinian, book 1. Nor do I doubt that a great deal of his survives in Clement of Alexandria and other Fathers. Colomiès.

Page

other: facing Latin version, not set
running head: 347 S. CLEMENTIS I ROM. PONT. OPERA GENUINA (left half of page head)
marginal letters: (Latin column; A and B stand in the gutter beside the Greek column)
old-edition numerals: (none)
other: Latin runs "loquemur veritatem, et in duobus corporibus" to "neque mas neque femina: hoc . . . . . ." Then the centred line "Reliqua desunt." across the page (editors' notice, not set). Below: VARIORUM NOTAE 57–59 (editors' prose: Cotelier, Gallandi, Colomiès), ending the notes to the letter; the lower part of the column is blank.

PG 1:348

ὅταν λαλῶμεν αὐτοῖς ἀλήθειαν, καὶ ἐν δυσὶ σώμασιν ἀνυποκρίτως εἴη μία ψυχή. Καὶ τὸ ἔξω ὡς τὸ ἔσω, τοῦτο λέγει· τὴν ψυχὴν λέγει τὸ ἔσω, τὸ δὲ ἔξω τὸ σῶμα λέγει. Ὃν τρόπον οὖν σου τὸ σῶμα φαίνεται, οὕτως καὶ ἡ ψυχή σου δῆλος ἔστω ἐν τοῖς καλοῖς ἔργοις. Καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ, τοῦτο.....

when we speak truth among ourselves, and in two bodies there is, without pretence, one soul. And “the outside as the inside” means this: by the inside He means the soul, and by the outside He means the body. As, then, your body is seen, so let your soul too be plain to see in good works. And “the male with the female neither male nor female”, this.....

Editors' notes and page, col. 348

Page

running head: I ROM. PONT. OPERA GENUINA. 348
marginal letters: A ὅταν λαλῶμεν αὐτοῖς; B (in the foot notes) Jovinianum 7, Apostolicum nostrum
old-edition numerals: (none)
other: THE LETTER ENDS IN THIS COLUMN, broken off, at "οὔτε ἄρσεν οὔτε θῆλυ, τοῦτο....." (the dots are printed by Migne, marking where the manuscript fails; kept in source and English). There follows a centred line across the page, "Reliqua desunt." ("The rest is missing"), an editors' notice, not set. Note calls (57) after αὐτοῖς, (58) after δῆλος, (59) after τοῦτο removed. δῆλος with ψυχή is as printed (note 58 records variants δήλη, πρόδηλος); not a misprint. Below: the end of VARIORUM NOTAE (editors' prose, signed Colom.); the rest of the column is blank. Nothing of col 349 seen or set.