PG 2 · cols. 1167–1186

The Letter to Diognetus

Editors' preface

Editors' notes and page, col. 1167

Footnotes

(none) — no call in the Latin translation below the title; notes (35)–(38), printed under this column, are called in the Prooemia above the title (not in this unit)

Editors' prose

ANONYMI VIRI APOSTOLICI EPISTOLA AD DIOGNETUM. Ex interpretatione Henrici Stephani, pluribus locis emendata. (GALLAND., Vet. Patr. Biblioth., I, 320.) (The title is printed full width across cols 1167–1168 below the end of the Prooemia; Migne's Latin title, set untranslated per UNIT.md. The chapter synopsis printed full width beneath it goes with the Greek column, n1168.)

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running head: 1167 · ANONYMI VIRI APOSTOLICI · 1168 (shared with col 1168)
marginal letters: A ‹ejusdem nominis viros› (Prooemia, above the unit); B ‹Quandoquidem video te›; C ‹is qui› (gutter, shared with col 1168)
old-edition numerals: none
signature: none
other: the top of the column (to "congruere noscantur.") is the end of the editors' Prooemia to the letter, with notes (35)–(36), which lie before the title and are not in this unit; Migne's Latin translation of ch. 1–2 below the title is not set (UNIT.md)

PG 2:1168

[1] Ἐπειδὴ ὁρῶ, κράτιστε Διόγνητε, ὑπερεσπουδακότα σε τὴν θεοσέβειαν τῶν Χριστιανῶν μαθεῖν, καὶ πάνυ σαφῶς καὶ ἐπιμελῶς πυνθανόμενον περὶ αὐτῶν, τίνι τε Θεῷ πεποιθότες, καὶ πῶς θρησκεύοντες, αὐτόν τε κόσμον ὑπερορῶσι πάντες, καὶ θανάτου καταφρονοῦσι· καὶ οὔτε τοὺς νομιζομένους ὑπὸ τῶν Ἑλλήνων θεοὺς λογίζονται, οὔτε τὴν Ἰουδαίων δεισιδαιμονίαν φυλάσσουσι· καὶ τίνα τὴν φιλοστοργίαν ἔχουσι πρὸς ἀλλήλους· καὶ τί δή ποτε καινὸν τοῦτο γένος ἢ ἐπιτήδευμα εἰσῆλθεν εἰς τὸν βίον νῦν, καὶ οὐ πρότερον· ἀποδέχομαί γε τῆς προθυμίας σε ταύτης, καὶ παρὰ τοῦ Θεοῦ, τοῦ καὶ τὸ λέγειν καὶ τὸ ἀκούειν ἡμῖν χορηγοῦντος, αἰτοῦμαι δοθῆναι, ἐμοὶ μὲν, εἰπεῖν οὕτως ὡς μάλιστα ἂν ἀκοῦσαί σε βελτίω γενέσθαι· σοί τε, οὕτως ἀκοῦσαι, ὡς μὴ λυπηθῆναι τὸν εἰπόντα.

[1] Since I see, most excellent Diognetus, that you are exceedingly eager to learn the religion of the Christians, and are inquiring very clearly and carefully about them, in what God they trust and how they worship, that they all look down on the world itself and despise death; and that they neither reckon as gods those who are held to be gods by the Greeks, nor keep the superstition of the Jews; and what the affection is that they have for one another; and why indeed this new race or pursuit has entered into life now, and not before: I welcome this eagerness of yours, and I ask of God, Who supplies to us both the speaking and the hearing, that it be granted to me to speak in such a way that by hearing you may above all become better, and to you to hear in such a way that the one who has spoken may not be grieved.

[2] Ἄγε δὴ, καθάρας σεαυτὸν ἀπὸ πάντων τῶν προκατεχόντων σου τὴν διάνοιαν λογισμῶν, καὶ τὴν ἀπατῶσάν σε συνήθειαν ἀποσκευασάμενος, καὶ γενόμενος,

[2] Come then, having cleansed yourself of all the reasonings that preoccupy your mind, and having put away the custom that deceives you, and having become,

Editors' notes and page, col. 1168

Footnotes

(39) ‹Διόγνητε, ὑπερεσπουδακότα› · printed under col 1167 (left half of the note band)

Ὑπερεσπουδακότα. Ante hanc vocem legebatur ὡς in Beureri exemplari, quod ut prorsus inutile, videtur Stephanus expunxisse.

Ὑπερεσπουδακότα. Before this word ὡς was read in Beurer's copy, which Stephanus seems to have struck out as wholly useless.

(40) ‹αὐτόν τε κόσμον› · printed under col 1167, continued under col 1168

Αὐτόν τε κόσμον. Mallet Stephanus αὐτόν τε τὸν κόσμον. Sed haud scio an operam ludat doctissimus grammaticus, dum in hoc scripto emendando sic versatur, quasi Platonis esset aut Demosthenis opus.

Αὐτόν τε κόσμον. Stephanus would prefer αὐτόν τε τὸν κόσμον. But I rather think the most learned grammarian wastes his effort, busying himself with emending this writing as though it were a work of Plato or Demosthenes.

(41) ‹μάλιστα ἂν ἀκοῦσαί› · printed under col 1168

Ἀκοῦσαι. Legit Stephan. ἀκούσαντα, et paulo post tum ipse tum Sylburgius σοὶ δέ pro σοί τε. Non tamen repugnat illud ἀκοῦσαι, et miror Stephano displicuisse. Mihi quidem ita detur loqui, ut audiam in primis meliorem te esse factum. Similis precatio in exordio Coho⟨r⟩tationis Justini ad Graecos.

Ἀκοῦσαι. Stephanus reads ἀκούσαντα, and a little after both he himself and Sylburgius read σοὶ δέ for σοί τε. Yet that ἀκοῦσαι is not objectionable, and I wonder that it displeased Stephanus. "May it be granted me so to speak that I may hear above all that you have been made better." There is a similar prayer at the opening of Justin's Exhortation to the Greeks.

Editors' prose

CAP. I. Occasio Epistolae. Diogneti quaestiones proponuntur: 1. In quo Deo scilicet fiduciam habentes Christiani, mundum et mortem contemnant. 2. Cur Graecorum et Judaeorum sacris abjectis, novam religionem sectentur. 3. Unde ille amor, quo se mutuo prosequuntur. 4. Cur tam sero in orbem terrarum inductum sit hoc institutum.

CHAP. I. The occasion of the letter. The questions of Diognetus are set out: 1. In what God, namely, the Christians trust, that they despise the world and death. 2. Why, casting aside the rites of the Greeks and the Jews, they follow a new religion. 3. Whence comes that love with which they cherish one another. 4. Why this way of life has been brought into the world so late.

CAP. II. Exponit auctor Epistolae, cur Christiani simulacra non colant, ut Graeci.

CHAP. II. The author of the letter explains why the Christians do not worship images, as the Greeks do.

(Both synopses are printed full width across cols 1167–1168; the chapter numbers are supplied in the Greek text as [1] and [2].)

Page

running head: 1167 · ANONYMI VIRI APOSTOLICI · 1168 (shared with col 1167)
marginal letters: A ‹Caeterum plurimi› (Prooemia, above the unit); B ‹Ἐπειδὴ ὁρῶ›; C ‹πηθῆναι τὸν εἰπόντα› (gutter, shared with col 1167)
old-edition numerals: none
signature: none
other: the top of the column (to "animadversum.") is the end of the editors' Prooemia, with notes (37)–(38), called there and printed under col 1167; they lie before the title and are not in this unit. The title is set in n1167. The word γε-|νόμενος split across the break to col 1169 is set whole here.

PG 2:1169

ὥσπερ ἐξ ἀρχῆς, καινὸς ἄνθρωπος, ὡς ἂν καὶ λόγου καινοῦ (καθάπερ καὶ αὐτὸς ὡμολόγησας) ἀκροατὴς ἐσόμενος· ἴδε μὴ μόνον τοῖς ὀφθαλμοῖς, ἀλλὰ καὶ τῇ φρονήσει, τίνος ὑποστάσεως ἢ τίνος εἴδους τυγχάνουσιν οὓς ἐρεῖτε καὶ νομίζετε θεούς. Οὐχ ὁ μέν τις, λίθος ἐστὶν, ὅμοιος τῷ πατουμένῳ; ὁ δ', ἐστὶ χαλκὸς, οὐ κρείσσων τῶν εἰς τὴν χρῆσιν ἡμῖν κεχαλκευμένων σκευῶν; ὁ δὲ, ξύλον, ἤδη καὶ σεσηπός; ὁ δὲ, ἄργυρος, χρῄζων ἀνθρώπου τοῦ φυλάξοντος, ἵνα μὴ κλαπῇ; ὁ δὲ, σίδηρος, ὑπὸ ἰοῦ διεφθαρμένος; ὁ δὲ, ὄστρακον, οὐδὲν τοῦ κατεσκευασμένου πρὸς τὴν ἀτιμοτάτην ὑπηρεσίαν εὐπρεπέστερον; οὐ φθαρτῆς ὕλης ταῦτα πάντα; οὐχ ὑπὸ σιδήρου καὶ πυρὸς κεχαλκευμένα; οὐχ ὃ μὲν αὐτῶν, λιθοξόος· ὃ δὲ, χαλκεύς· ὃ δὲ, ἀργυροκόπος· ὃ δὲ, κεραμεὺς ἔπλασεν; οὐ πρὶν ἢ ταῖς τέχναις τούτων εἰς τὴν μορφὴν τούτων ἐκτυπωθῆναι, ἦν ἕκαστος αὐτῶν ἑκάστῳ ἔτι καὶ νῦν μεταμεμορφωμένον; οὐ τὰ νῦν ἐκ τῆς αὐτῆς ὕλης ὄντα σκεύη γένοιτ' ἂν, εἰ τύχοι τῶν αὐτῶν τεχνιτῶν, ὅμοια τοιούτοις;

as though from the beginning a new man, since you are to be the hearer of a new word also (as you yourself have confessed): see, not with your eyes only but also with your understanding, of what substance or of what form those happen to be whom you will call and consider gods. Is not one of them a stone, like the one that is trodden underfoot? Another bronze, no better than the vessels forged for our use? Another wood, and already rotten? Another silver, needing a man to guard it, lest it be stolen? Another iron, corrupted by rust? Another earthenware, not a whit more comely than what has been made for the most dishonourable service? Are not all these of perishable matter? Are they not forged by iron and fire? Did not the stonecutter fashion one of them, the bronzesmith another, the silversmith another, the potter another? Before they were moulded by the arts of these men into the shape of these [gods], was not each of them, by each [craftsman], being transformed, as it is even now? Would not the vessels that are now of the same matter become like such things, if they chanced upon the same craftsmen?

οὐ ταῦτα πάλιν τὰ νῦν ὑφ' ὑμῶν προσκυνούμενα, δύναιτ' ἂν ὑπὸ ἀνθρώπων σκεύη ὅμοια γενέσθαι τοῖς λοιποῖς; οὐ κωφὰ πάντα; οὐ τυφλά; οὐκ ἄψυχα; οὐκ ἀναίσθητα; οὐκ ἀκίνητα; οὐ πάντα σηπόμενα; οὐ πάντα φθειρόμενα; ταῦτα θεοὺς καλεῖτε, τούτοις δουλεύετε, τούτοις προσκυνεῖτε· τέλεόν τε. . . ἐξομοιοῦσθε· διὰ τοῦτο μισεῖτε Χριστιανοὺς, ὅτι τούτους οὐχ ἡγοῦνται θεούς. Ὑμεῖς γὰρ οἱ νῦν νομίζοντες καὶ οἰόμενοι, οὐ πολὺ πλέον αὐτῶν καταφρονεῖτε; οὐ πολὺ μᾶλλον αὐτοὺς χλευάζετε καὶ ὑβρίζετε; τοὺς μὲν λιθίνους καὶ ὀστρακίνους σέβοντες ἀφυλάκτους, τοὺς δὲ ἀργυροῦς καὶ χρυσοῦς ἐγκλείοντες ταῖς νυξὶ, καὶ ταῖς ἡμέραις φύλακας παρακαθίσαντες, ἵνα μὴ κλαπῶσιν. Αἷς δὲ δοκεῖτε τιμαῖς προσφέρειν, εἰ μὲν αἰσθάνονται, κολάζετε μᾶλλον αὐτούς· εἰ δὲ ἀναισθητοῦσιν, ἐλέγχοντες, αἵματι καὶ κνίσσαις αὐτοὺς θρησκεύετε· ταῦθ' ὑμῶν τίς ὑπομεινάτω; ταῦτα ἀνασχέσθω τίς ἑαυτῷ γενέσθαι; ἀλλὰ ἄνθρωπος μὲν οὐδὲ εἷς ταύτης τῆς κολάσεως ἑκὼν ἀνέξεται (αἴσθησιν γὰρ ἔχει καὶ λογισμόν·) ὁ δὲ λίθος ἀνέχεται· ἀναισθητεῖ γάρ. Οὐκοῦν τὴν αἴσθησιν . . . . . . . . . . ἐλέγχετε. Περὶ μὲν οὖν τοῦ μὴ δεδουλῶσθαι Χριστιανοὺς

Could not these things again, which are now worshipped by you, become at the hands of men vessels like the rest? Are they not all deaf? Not blind? Not lifeless? Not without sense? Not motionless? Are they not all rotting? Are they not all perishing? These you call gods, these you serve, these you worship; and in the end . . . you become like them. For this reason you hate Christians, because they do not consider these to be gods. For do not you yourselves, who now think and suppose [them to be gods], despise them far more? Do you not far more mock and insult them, worshipping the ones of stone and earthenware unguarded, but shutting up the silver and golden ones by night, and by day setting guards beside them, lest they be stolen? And by the honours that you think you are offering them, if they have sense, you rather punish them; but if they are without sense, you expose [them] while you worship them with blood and the savour of burnt fat. Let one of you submit to these things! Let one bear to have these things done to himself! But not a single man will willingly endure this punishment (for he has sense and reason); but the stone endures it, for it is without sense. Therefore . . . you prove its sense. Now concerning the Christians' not being enslaved

Editors' notes and page, col. 1169

Footnotes

(42) ‹τίνος ὑποστάσεως› · printed under col 1169

Ὑποστάσεως. Vertit Stephan. subsistentiae; sed melius, opinor, reddidisset, substantiae. Paulo post ἐρεῖτε recte dici contendit, videlicet ab ἐρέω; quo quidem de themate disseruisse se monet in Thesauro suo.

Ὑποστάσεως. Stephanus translated it "subsistentiae"; but he would have rendered it better, I think, as "substantiae". A little after, he maintains that ἐρεῖτε is correctly said, namely from ἐρέω; and he notes that he has discussed this stem in his Thesaurus.

(43) ‹ἀνθρώπου τοῦ φυλάξοντος› · printed under col 1169

Φυλάξοντος. Sic posuit Stephanus pro eo quod erat in cod. mss. φυλάξαντος.

Φυλάξοντος. So Stephanus put it, in place of what stood in the manuscript copies, φυλάξαντος.

(44) ‹κεραμεὺς ἔπλασεν; οὐ πρὶν› · printed under col 1169, continued at the head of the note band under col 1170

Οὐ πρὶν, etc. Sic totum hunc locum immutat Stephanus: Καὶ οὐ πρὶν, ἢ ταῖς τέχναις τούτων εἰς τὴν μορφὴν τούτων ἐκτυπωθῆναι, ἦν ἕκαστον αὐτῶν ἑκάστῳ εἴδει ὡς καὶ νῦν μεταμεμορφωμένον. Sed prorsus inutile videtur tot voces addere et immutare, ubi unius litterae emendatio commodam affert sententiam. Nam si leg⟨a⟩s ἕκαστον pro ἕκαστος, sic locus reddi poterit: Nonne prius quam horum artibus in has formas effingerentur, unumquodque ab unoquoque artifice variis modis, idque etiam hactenus, immutabatur? Videbantur simulacra stabilitatem quamdam, utpote diis consecrata, acquisivisse. Quare observat auctor epistolae hoc beneficium esse artificum, quibus quandiu caruerunt simulacra, tandiu iisdem mutationibus obnoxia fuerunt ac aliae res eadem ex materia constantes.

Οὐ πρὶν, etc. Stephanus alters this whole passage thus: Καὶ οὐ πρὶν, ἢ ταῖς τέχναις τούτων εἰς τὴν μορφὴν τούτων ἐκτυπωθῆναι, ἦν ἕκαστον αὐτῶν ἑκάστῳ εἴδει ὡς καὶ νῦν μεταμεμορφωμένον. But it seems wholly useless to add and change so many words, when the correction of a single letter yields a suitable sense. For if you read ἕκαστον for ἕκαστος, the passage could be rendered thus: "Before they were fashioned by the arts of these men into these forms, was not each one being changed by each craftsman in various ways, and that even up to now?" The images seemed to have acquired a certain stability, as being consecrated to the gods. Therefore the author of the letter observes that this is a favour done by the craftsmen, and that so long as the images lacked it, so long were they liable to the same changes as other things consisting of the same material.

(45) ‹ὅμοια τοιούτοις› · printed under col 1170

Τοιούτοις. Stephanus legendum monet τούτοις. Quod quidem minime necessarium existimaverim.

Τοιούτοις. Stephanus advises reading τούτοις. Which I should judge not at all necessary.

(46) ‹τέλεόν τε› · printed under col 1170

Τέλεόν τε. In Beureri apographo additur αὐτοῖς; atque ita legit Stephanus. In eodem Beureri exemplari alia manu legebatur τέλεον δέ.

Τέλεόν τε. In Beurer's transcript αὐτοῖς is added; and so Stephanus reads. In the same copy of Beurer, τέλεον δέ was read in another hand.

(47) ‹ὀστρακίνους σέβοντες ἀφυλάκτους› · printed under col 1170

Ἀφυλάκτους. In Beureri apographo ἀφυλάκτως.

Ἀφυλάκτους. In Beurer's transcript ἀφυλάκτως.

(48) ‹Οὐκοῦν τὴν αἴσθησιν› · printed under col 1170

Αἴσθησιν. In Beureri apographo αὐτοῦ ἐλέγχετε. Conjicit Stephanus scriptum fuisse, τὴν αἴσθησιν οὐκ ἔχειν ἐλέγχετε.

Αἴσθησιν. In Beurer's transcript αὐτοῦ ἐλέγχετε. Stephanus conjectures that there was written τὴν αἴσθησιν οὐκ ἔχειν ἐλέγχετε.

Footnotes

(none) — no call in Migne's Latin translation in this column; notes (44, continued) and (45)–(48), printed under this column, are called in the Greek of col 1169 and set whole in n1169

Footnotes

(none) — no call in Migne's Latin translation in this column; notes (49)–(51), printed under this column, are called in the Greek of col 1172 and set in n1172

Editors' prose

(none) — the captions CAP. III and CAP. IV, printed full width across cols 1171–1172, are set with the Greek column in n1172

Page

running head: 1171 · ANONYMI VIRI APOSTOLICI · 1172 (shared with col 1172)
marginal letters: A; B; C; D (gutter, shared with col 1172)
old-edition numerals: none
signature: none
other: the column holds Migne's Latin translation of the end of ch. 2 and of ch. 3–4 (not set, UNIT.md)

PG 2:1172

τοιούτοις θεοῖς, πολλὰ μὲν καὶ ἄλλα εἰπεῖν ἔχοιμι· εἰ δέ τινι μὴ δοκοίη καὶ ταῦτα ἱκανὰ, περισσὸν ἡγοῦμαι καὶ τὰ πλείω λέγειν.

to such gods, I could say many other things as well; but if these things too do not seem sufficient to anyone, I think it superfluous to say even more.

[3] Ἑξῆς δὲ, περὶ τοῦ μὴ κατὰ τὰ αὐτὰ Ἰουδαίοις θεοσεβεῖν αὐτοὺς, οἶμαί σε μάλιστα ποθεῖν ἀκοῦσαι. Ἰουδαῖοι τοίνυν εἰ μὲν ἀπέχονται ταύτης τῆς προειρημένης λατρείας, καὶ εἰς Θεὸν ἕνα τῶν πάντων σέβειν καὶ δεσπότην ἀξιοῦσι φρονεῖν· εἰ δὲ τοῖς προειρημένοις ὁμοιοτρόπως τὴν θρησκείαν προσάγουσιν αὐτῷ ταύτην, διαμαρτάνουσιν· Ἃ γὰρ τοῖς ἀναισθήτοις καὶ κωφοῖς προσφέροντες οἱ Ἕλληνες ἀφροσύνης δεῖγμα παρέχουσι, ταῦθ' οὗτοι καθάπερ προσδεομένῳ τῷ Θεῷ λογιζόμενοι παρέχειν, μωρίαν εἰκὸς μᾶλλον ἡγοῖντ' ἂν, οὐ θεοσέβειαν. Ὁ γὰρ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν, καὶ πάντα τὰ ἐν αὐτοῖς, καὶ πᾶσιν ἡμῖν χορηγῶν ὧν προσδεόμεθα, οὐδενὸς ἂν αὐτὸς προσδέοιτο τούτων ὧν τοῖς οἰομένοις διδόναι παρέχει αὐτός. Οἱ δέ γε θυσίας αὐτῷ δι' αἵματος καὶ κνίσσης καὶ ὁλοκαυτωμάτων ἐπιτελεῖν οἰόμενοι, καὶ ταύταις ταῖς τιμαῖς αὐτὸν γεραίρειν, οὐδέν μοι δοκοῦσι διαφέρειν τῶν εἰς τὰ κωφὰ τὴν αὐτὴν ἐνδεικνυμένοις φιλοτιμίαν, τῶν μὴ δυναμένων τῆς τιμῆς μεταλαμβάνειν, τὸ δὲ δοκεῖν τινὰ παρέχειν τῷ μηδενὸς προσδεομένῳ.

[3] Next, I think you are especially eager to hear about their not worshipping God in the same way as the Jews. The Jews, then, if they abstain from this worship spoken of above, and think it right to worship one God of all things and to regard Him as Master, [they think rightly]; but if they offer Him this worship in the same manner as those mentioned before, they go completely astray. For the things by offering which to senseless and deaf [images] the Greeks give a proof of folly, these men, reckoning that they offer them to God as though He needed them, might more fittingly consider folly, not religion. For He Who made heaven and earth and all that is in them, and Who supplies to all of us what we need, would Himself need none of these things which He Himself provides to those who think they are giving them. But those who think they are performing sacrifices to Him with blood and the savour of burnt fat and whole burnt offerings, and honouring Him with these honours, seem to me to differ in nothing from those who show the same zeal towards deaf things, which are not able to partake of the honour, while thinking they give something to Him Who needs nothing.

[4] Ἀλλὰ μὴν τόγε περὶ τὰς βρώσεις αὐτῶν ψοφοδεὲς, καὶ τὴν περὶ τὰ Σάββατα δεισιδαιμονίαν, καὶ τὴν τῆς περιτομῆς ἀλαζονείαν, καὶ τὴν τῆς νηστείας καὶ νουμηνίας εἰρωνείαν, καταγέλαστα καὶ οὐδὲν ἄξια λόγου, νομίζω σε χρῄζειν παρ' ἐμοῦ μαθεῖν. Τό τε γὰρ τῶν ὑπὸ τοῦ Θεοῦ κτισθέντων εἰς χρῆσιν ἀνθρώπων, ἃ μὲν ὡς καλῶς κτισθέντα παραδέχεσθαι, ἃ δ', ὡς ἄχρηστα καὶ περισσὰ, παραιτεῖσθαι, πῶς οὐ θέμις ἐστί; Τὸ δὲ καταψεύδεσθαι Θεοῦ, ὡς κωλύοντος ἐν τῇ τῶν Σαββάτων ἡμέρᾳ καλόν τι ποιεῖν, πῶς οὐκ ἀσεβές; τὸ δὲ καὶ τὴν μείωσιν τῆς σαρκὸς μαρτύριον

[4] But as for their squeamishness about foods, and their superstition about the Sabbaths, and their boasting about circumcision, and the pretence of their fasting and new moons, ridiculous and worthy of no account, I think you need to learn from me. For to accept some of the things created by God for the use of men as well created, and to refuse others as useless and superfluous, how is it not lawful? And to lie against God, as though He forbade doing any good thing on the day of the Sabbaths, how is this not impious? And to boast of the diminishing of the flesh as a testimony

Editors' notes and page, col. 1172

Footnotes

(49) ‹καὶ τὰ πλείω› · printed under col 1171

Πλείω. Hanc vocem addit Beureri apographum, sicque legendum vidit Stephanus ex litteris π et λ, quarum vestigia in cod. mss. supererant.

Πλείω. Beurer's transcript adds this word, and Stephanus saw that it should be read so from the letters π and λ, traces of which survived in the manuscript copies.

(50) ‹ἀξιοῦσι φρονεῖν› · printed under col 1171

Φρονεῖν. Post hanc vocem aliquid deesse existimat Stephanus, vel figuram esse quae vocatur ἀνταπόδοτον. Sylburgius addendum putat ὀρθῶς φρονοῦσι. Sed nihil desiderabimus si illud εἰ μὲν eodem modo accipiamus, ac εἰ καί, etsi, quamvis, ut in interpretatione emendavimus. Similem habemus verborum constructionem initio Apologiae primae Justini. Ibidem pro εἰς Θεὸν ἕνα malunt Stephanus et Sylb. εἰ. Sed φρονεῖν hoc loco idem est ac πιστεύειν.

Φρονεῖν. Stephanus thinks that something is missing after this word, or that it is the figure called ἀνταπόδοτον. Sylburgius thinks ὀρθῶς φρονοῦσι should be added. But we shall miss nothing if we take that εἰ μὲν in the same way as εἰ καί, "even if", "although", as we have corrected in the translation. We have a similar construction of words at the beginning of Justin's First Apology. In the same place, for εἰς Θεὸν ἕνα Stephanus and Sylburgius prefer εἰ. But φρονεῖν in this place is the same as πιστεύειν.

(51) ‹μωρίαν εἰκὸς› · printed under col 1171

Εἰκός. Legendum censet Stephanus ὡς εἰκός vel εἰκότως Ibidem ἢ pro οὐ legendum conjicit. Sed haec minime necessaria.

Εἰκός. Stephanus judges that ὡς εἰκός or εἰκότως should be read. In the same place he conjectures that ἢ should be read for οὐ. But these are not at all necessary.

(52) ‹τῶν εἰς τὰ κωφὰ› · printed under col 1172

Εἰς τὰ κωφά. Hanc praepositionem addendam monent Stephanus, Beur. et Sylburg. Paulo post legendum, ut iidem monent, ἐνδεικνυμένων et τὰ μὴ δυνάμενα.

Εἰς τὰ κωφά. Stephanus, Beurer and Sylburgius advise that this preposition be added. A little after, as the same advise, one should read ἐνδεικνυμένων and τὰ μὴ δυνάμενα.

(53) ‹τὸ δὲ δοκεῖν› · printed under col 1172

Τὸ δὲ δοκεῖν. Frustra hic lacunam suspicantur Stephanus et Sylburgius. Satis est legere τῷ δὲ δοκεῖν, vel subaudire κατά ante haec verba, quorum is est sensus: aeque stultum esse, rebus sensu carentibus sacrificia offerre, et Deo qui nulla re indiget, putare se aliquid praebere. Ipse Stephanus fatetur legi posse τῷ δὲ δοκεῖν, haec verba conjungendo cum praecedentibus.

Τὸ δὲ δοκεῖν. Stephanus and Sylburgius suspect a lacuna here in vain. It is enough to read τῷ δὲ δοκεῖν, or to understand κατά before these words, whose sense is this: that it is equally foolish to offer sacrifices to things lacking sense, and to think that one is giving something to God, Who needs nothing. Stephanus himself admits that τῷ δὲ δοκεῖν can be read, joining these words with those preceding.

(54) ‹τῆς περιτομῆς› · printed under col 1172

Τὴν τῆς περιτομῆς. Stephanus addendum existimat οὐδὲ vel οὐδενὸς ἄξια λόγου σὺ νομίζω.

Τὴν τῆς περιτομῆς. Stephanus thinks that οὐδὲ should be added, or [that one should read] οὐδενὸς ἄξια λόγου σὺ νομίζω.

(55) ‹πῶς οὐ θέμις› · printed under col 1172

Πῶς οὐ θέμις. Delet οὐ Steph. vel legit ἀθέμιτον.

Πῶς οὐ θέμις. Stephanus deletes οὐ, or reads ἀθέμιτον.

Editors' prose

CAP. III. Negat ipsos etiam Judaeos a superstitione immunes esse, dum iis Deum indigere putant, quae ethnici rebus sensu carentibus donabant.

CHAP. III. He denies that even the Jews themselves are free from superstition, since they think that God needs the things that the heathen used to give to things lacking sense.

CAP. IV. Caetera Judaeorum instituta non aptiora ad Deum colendum evincit.

CHAP. IV. He proves that the other institutions of the Jews are no better suited to the worship of God.

(Both captions are printed full width across cols 1171–1172; the chapter numbers are supplied in the Greek text as [3] and [4].)

Page

running head: 1171 · ANONYMI VIRI APOSTOLICI · 1172 (shared with col 1171)
marginal letters: A ‹στιανοὺς τοιούτοις θεοῖς›; B ‹προειρημένοις ὁμοιοτρόπως›; C ‹λοτιμίαν, τῶν μὴ›; D ‹βές; τὸ δὲ καὶ› (gutter, shared with col 1171)
old-edition numerals: none
signature: none
other: the first half-word στιανοὺς completes Χρι-, set whole in c1169; the last word μαρτύ-|ριον (call (56) printed on its second half, in col 1173) is set whole here

PG 2:1173

ἐκλογῆς ἀλαζονεύεσθαι, ὡς διὰ τοῦτο ἐξαιρέτως ἠγαπημένους ὑπὸ Θεοῦ, πῶς οὐ χλεύης ἄξιον; τὸ δὲ παρεδρεύοντας αὐτοὺς ἄστροις καὶ σελήνῃ παρατήρησιν τῶν μηνῶν καὶ τῶν ἡμερῶν ποιεῖσθαι, καὶ τὰς οἰκονομίας Θεοῦ καὶ τὰς τῶν καιρῶν ἀλλαγὰς κατὰ..... πρὸς τὰς αὐτῶν ὁρμὰς, ἃς μὲν, εἰς ἑορτὰς, ἃς δὲ, εἰς πένθη· τίς ἂν θεοσεβείας καὶ οὐκ ἀφροσύνης πολὺ πλέον ἡγήσεται τὸ δεῖγμα; τῆς μὲν οὖν κοινῆς εἰκαιότητος καὶ ἀπάτης, καὶ τῆς Ἰουδαίων πολυπραγμοσύνης καὶ ἀλαζονείας ὅτι ὀρθῶς ἀπέχονται Χριστιανοὶ, ἀρκούντως σε νομίζω μεμαθηκέναι. Τὸ δὲ τῆς ἰδίας αὐτῶν θεοσεβείας μυστήριον μὴ προσδοκήσῃς δύνασθαι παρὰ ἀνθρώπου μαθεῖν.

of election, as though on this account they were specially loved by God, how is it not worthy of mockery? And that they, keeping watch on the stars and the moon, make an observance of the months and the days, and [divide] the dispensations of God and the changes of the seasons according to . . . . . their own impulses, some for feasts and others for mourning: who would consider this a proof of religion, and not far rather of folly? That the Christians, then, rightly abstain from the common vanity and deceit, and from the meddlesomeness and boasting of the Jews, I think you have learned sufficiently. But do not expect to be able to learn the mystery of their own religion from a man.

[5] Χριστιανοὶ γὰρ οὔτε γῇ, οὔτε φωνῇ, οὔτε ἔθεσι διακεκριμένοι τῶν λοιπῶν εἰσιν ἀνθρώπων. Οὔτε γάρ που πόλεις ἰδίας κατοικοῦσιν, οὔτε διαλέκτῳ τινὶ παρηλλαγμένῃ χρῶνται, οὔτε βίον παράσημον ἀσκοῦσιν· οὐ μὴν ἐπινοίᾳ τινὶ καὶ φροντίδι πολυπραγμόνων ἀνθρώπων μαθήματι τοῦτ' αὐτοῖς ἐστιν εἰρημένον· οὐδὲ δόγματος ἀνθρωπίνου προεστᾶσιν, ὥσπερ ἔνιοι· κατοικοῦντες δὲ πόλεις Ἑλληνίδας τε καὶ βαρβάρους, ὡς ἕκαστος ἐκληρώθη, καὶ ἐν τοῖς ἐγχωρίοις ἔθεσιν ἀκολουθοῦντες ἔν τε ἐσθῆτι καὶ διαίτῃ καὶ τῷ λοιπῷ βίῳ, θαυμαστὴν καὶ ὁμολογουμένως παράδοξον ἐνδείκνυνται τὴν κατάστασιν τῆς ἑαυτῶν πολιτείας. Πατρίδας οἰκοῦσιν ἰδίας, ἀλλ' ὡς πάροικοι· μετέχουσι πάντων, ὡς πολῖται, καὶ πάνθ' ὑπομένουσιν ὡς ξένοι. Πᾶσα ξένη, πατρίς ἐστιν αὐτῶν· καὶ πᾶσα πατρὶς, ξένη. Γαμοῦσιν ὡς πάντες· τεκνογονοῦσιν, ἀλλ' οὐ ῥίπτουσι τὰ γεννώμενα. Τράπεζαν κοινὴν παρατίθενται, ἀλλ'..... κοινήν. Ἐν σαρκὶ τυγχάνουσιν, ἀλλ' οὐ κατὰ σάρκα ζῶσιν. Ἐπὶ γῆς διατρίβουσιν, ἀλλ' ἐν οὐρανῷ πολιτεύονται. Πείθονται τοῖς ὡρισμένοις νόμοις, καὶ τοῖς ἰδίοις βίοις νικῶσι τοὺς νόμους. Ἀγαπῶσι πάντας, καὶ ὑπὸ πάντων διώκονται. Ἀγνοοῦνται, καὶ κατακρίνονται. Θανατοῦνται, καὶ ζωοποιοῦνται· πτωχεύουσι, καὶ πλουτίζουσι πολλούς. Πάντων ὑστεροῦνται, καὶ ἐν πᾶσι περισσεύουσιν.

[5] For Christians are distinguished from the rest of men neither by land, nor by speech, nor by customs. For neither do they anywhere inhabit cities of their own, nor do they use some altered dialect, nor do they practise a conspicuous [manner of] life. Nor indeed has this [teaching] been declared to them as a learning, by any invention and thought of busy men; nor do they stand at the head of a human doctrine, as some [do]. But inhabiting cities both Greek and barbarian, as each has been allotted, and following the local customs in both clothing and diet and the rest of life, they show forth the wonderful and, by common admission, paradoxical constitution of their own commonwealth. They inhabit their own fatherlands, but as sojourners; they share in all things as citizens, and endure all things as strangers. Every foreign [land] is a fatherland to them, and every fatherland foreign. They marry as all [do]; they beget children, but they do not cast out those who are born. They set out a common table, but ..... common. They are in the flesh, but they do not live according to the flesh. They pass their days on earth, but they are citizens in heaven. They obey the appointed laws, and by their own lives they surpass the laws. They love all, and by all they are persecuted. They are unknown, and they are condemned. They are put to death, and they are made alive; they are poor, and they make many rich. They lack all things, and in all things they abound.

Editors' notes and page, col. 1173

Footnotes

(56) ‹μαρτύ-ριον› · printed under col 1173 (call on the second half of the split word, in this column)

Μαρτύριον. In cod. ms. erat tantum μαρτύρ, quemadmodum etiam paulo post χλ. Utramque vocem explevit Stephan. legendo μαρτύριον et χλεύης.

Μαρτύριον. In the manuscript there was only μαρτύρ, as also a little after χλ. Stephanus filled out both words, reading μαρτύριον and χλεύης.

(57) ‹τῶν μηνῶν› · printed under col 1173

Μηνῶν. Sic pro μ Stephanus, Beur. et Sylb. emendant.

Μηνῶν. So Stephanus, Beurer and Sylburgius correct, for μ.

(58) ‹ἀλλαγὰς κατὰ› · printed under col 1173

Κατά. In apographo Beureri erat καταδιαιρεῖν. Legit Steph. καταῤῥυθμίζειν; ὅτι additum ex Stephano et Beur. Mox Judaeorum curiositas intelligenda est: Curiosum studium varia ad Dei cultum, qualem sibi fingebant pertinentia acervandi; sic ipse explicat Stephanus.

Κατά. In Beurer's transcript there was καταδιαιρεῖν. Stephanus reads καταῤῥυθμίζειν; ὅτι is added from Stephanus and Beurer. Next, the "curiosity" of the Jews is to be understood as "a curious zeal for heaping up various things pertaining to the worship of God, such as they fashioned for themselves"; so Stephanus himself explains it.

(59) ‹ἀνθρώπων μαθήματι› · printed under col 1173

Μαθήματι. Iidem legunt μάθημά τι, et paulo post εὑρημένον pro εἰρημένον. Non displicet Sylburgio ᾑρημένον, electum. Legendum crediderim μάθημα τοῦτο. Illud μαθήματι ortum videtur ex simili casu vocum praecedentium.

Μαθήματι. The same read μάθημά τι, and a little after εὑρημένον for εἰρημένον. Sylburgius is not displeased with ᾑρημένον, "chosen". I should think μάθημα τοῦτο is to be read. That μαθήματι seems to have arisen from the like case of the preceding words.

(60) ‹μαθήματι τοῦτ'› · printed under col 1173, continued under col 1174

Μαθήματι τοῦτ'. Legendo μάθημα τοῦτο, ut legendum monui, sic reddendus hic locus: Neque investigatione quadam et hominum curiosorum sollicitudine haec disciplina ab eis inventa. MARAN. in Emendandis.

Μαθήματι τοῦτ'. Reading μάθημα τοῦτο, as I have advised it should be read, this passage is to be rendered thus: "Nor has this teaching been discovered by them through any investigation or the solicitude of curious men." MARAN. in the Emendanda.

(61) ‹ἐν τοῖς ἐγχωρίοις› · printed under col 1174

Ἐν τοῖς. Delet Stephan. praepositionem.

Ἐν τοῖς. Stephanus deletes the preposition.

(62) ‹παρατίθενται, ἀλλ'› · printed under col 1174

Ἀλλ'... Stephanus et Beurerus legunt ἀλλ' οὐ κοινήν. Mallet Sylburgius ἀλλ' οὐ πάντῃ κοινὴν vel ἀλλ' ὁσίως κοινήν. Sed frigida prorsus haec ejusdem vocis repetitio, et hoc perpolito scriptore prorsus indigna. Quamobrem, ni fallor, legendum ἀλλ' οὐ κοίτην: mensam communem apponimus, at cubile nequaquam. Quibus verbis et iniquos de Christianis rumores repellit, et quantum ab ethnicorum moribus discreparent, demonstrat. Simili prorsus sententia Tertullianus: Omnia, inquit Apol. 39, indiscreta sunt apud nos praeter uxores. In isto solo consortium solvimus, in quo solo caeteri homines consortium exercent.

Ἀλλ'... Stephanus and Beurer read ἀλλ' οὐ κοινήν. Sylburgius would prefer ἀλλ' οὐ πάντῃ κοινὴν or ἀλλ' ὁσίως κοινήν. But this repetition of the same word is utterly flat, and wholly unworthy of this highly polished writer. Therefore, unless I am mistaken, one should read ἀλλ' οὐ κοίτην: "we set a common table, but by no means a common bed." With these words he both repels the unjust rumours about the Christians and shows how far they differed from the morals of the heathen. Tertullian has a quite similar thought: "All things," he says (Apol. 39), "are held in common among us except wives. In that alone we dissolve partnership, in which alone other men practise partnership."

(63) ‹ζωοποιοῦνται· πτωχεύουσι› · printed under col 1174, continued at the head of the note band under col 1175

Πτωχεύουσι. Dicere malim de Christianis: Pauperes sunt et multos ditant, quam, ut reddidit Stephanus, Mendici sunt. MARAN. ibid. — Haec scribens auctor epistolae respexit ad II Cor. VI, 10: ὡς πτωχοὶ, πολλοὺς δὲ πλουτίζονται: quae verba Vulg. interpres ita reddit: Sicut egentes, multos autem locupletantes. Sic mox infra prae oculis habuit idem auctor I Cor. IV, 12, λοιδορούμενοι, εὐλογοῦμεν: Maledicimur, et benedicimus.

Πτωχεύουσι. I should prefer to say of the Christians, "They are poor and make many rich", rather than, as Stephanus rendered it, "They are beggars". MARAN. ibid. — In writing this the author of the letter had in view 2 Cor. 6:10, ὡς πτωχοὶ, πολλοὺς δὲ πλουτίζονται, which words the Vulgate translator renders thus: "As needy, yet enriching many." So, just below, the same author had before his eyes 1 Cor. 4:12, λοιδορούμενοι, εὐλογοῦμεν: "We are reviled, and we bless."

Editors' prose

CAP. V. Christianorum mores graphice depingit.

CHAP. V. He vividly depicts the way of life of the Christians.

(Printed full width across cols 1173–1174; the chapter number [5] stands in the imported Greek text.)

Page

running head: 1173 · EPISTOLA AD DIOGNETUM. · 1174 (shared with col 1174)
marginal letters: A ‹ριον ἐκλογῆς›; B ‹Χριστιανοὶ γὰρ οὔτε γῇ›; C ‹τῶν· καὶ πᾶσα πατρίς›; D ‹(56) Μαρτύριον› (beside the first line of the note band; gutter, shared with col 1174)
old-edition numerals: none
signature: none
other: the top of the column (the end of ch. 4, from ἐκλογῆς to μαθεῖν) was not in the imported reading and is set here by DG01; μαρτύ-|ριον is set whole at the end of col 1172. The last word περισ-|σεύουσιν runs on to the next Greek column, col 1176, and is set whole here (imported). The printed dots after κατὰ (58) and ἀλλ' (62) are set as printed.

PG 2:1174

Editors' notes and page, col. 1174

Footnotes

(none) — no call in Migne's Latin translation in this column; notes (60, continued), (61), (62) and (63, beginning), printed under this column, are called in the Greek of col 1173 and set whole in n1173

Editors' prose

(none) — the caption CAP. V, printed full width across cols 1173–1174, is set with the Greek column in n1173

Footnotes

(*) ‹sed e mundo non sunt› · printed under col 1175 (first line of the note band) Joan. XVII, 11, 14, 16.

John 17:11, 14, 16.

(63, continued) — continued from col 1174 at the head of the right-hand part of this column's note band; called in col 1173, set whole in n1173

Editors' prose

(none) — the captions CAP. VI and CAP. VII, printed full width across cols 1175–1176, are set with the Greek column in n1176

Page

running head: 1175 · ANONYMI VIRI APOSTOLICI · 1176 (shared with col 1176)
marginal letters: A ‹bus indigent›; B ‹corpore anima›; C ‹(sic) etiam Christiani›; D ‹Non enim terrenum› (gutter, shared with col 1176)
old-edition numerals: none
signature: none
other: the column holds Migne's Latin translation of the end of ch. 5, ch. 6 and the start of ch. 7 (not set, UNIT.md); it prints "(sic)" several times inside the translation

PG 2:1176

Ἀτιμοῦνται, καὶ ἐν ταῖς ἀτιμίαις δοξάζονται· βλασφημοῦνται, καὶ δικαιοῦνται· λοιδοροῦνται, καὶ εὐλογοῦσιν· ὑβρίζονται, καὶ τιμῶσιν. Ἀγαθοποιοῦντες, ὡς κακοὶ κολάζονται· κολαζόμενοι χαίρουσιν, ὡς ζωοποιούμενοι. Ὑπὸ Ἰουδαίων ὡς ἀλλόφυλοι πολεμοῦνται, καὶ ὑπὸ Ἑλλήνων διώκονται· καὶ τὴν αἰτίαν τῆς ἔχθρας εἰπεῖν μισοῦντες οὐκ ἔχουσιν.

They are dishonoured, and in their dishonours they are glorified; they are blasphemed, and they are justified; they are reviled, and they bless; they are insulted, and they give honour. Doing good, they are punished as evil-doers; being punished, they rejoice, as being made alive. By the Jews they are warred upon as foreigners, and by the Greeks they are persecuted; and those who hate them are not able to state the cause of their enmity.

[6] Ἀπλῶς δ' εἰπεῖν, ὅπερ ἐστὶν ἐν σώματι ψυχὴ, τοῦτ' εἰσὶν ἐν κόσμῳ Χριστιανοί. Ἔσπαρται κατα πάντων τῶν τοῦ σώματος μελῶν ἡ ψυχὴ, καὶ Χριστιανοὶ κατὰ τὰς τοῦ κόσμου πόλεις. Οἰκεῖ μὲν ἐν τῷ σώματι ψυχὴ, οὐκ ἔστι δὲ ἐκ τοῦ σώματος· καὶ Χριστιανοὶ ἐν κόσμῳ οἰκοῦσιν, οὐκ εἰσὶ δὲ ἐκ τοῦ κόσμου. Ἀόρατος ἡ ψυχὴ ἐν ὁρατῷ φρουρεῖται τῷ σώματι· καὶ Χριστιανοὶ γινώσκονται μένοντες ἐν τῷ κόσμῳ, ἀόρατος δὲ αὐτῶν ἡ θεοσέβεια μένει. Μισεῖ τὴν ψυχὴν ἡ σὰρξ, καὶ πολεμεῖ, μηδὲν ἀδικουμένη, διότι ταῖς ἡδοναῖς κωλύεται χρῆσθαι· μισεῖ καὶ Χριστιανοὺς ὁ κόσμος μηδὲν ἀδικούμενος, ὅτι ταῖς ἡδοναῖς ἀντιτάσσονται. Ἡ ψυχὴ τὴν μισοῦσαν ἀγαπᾷ σάρκα, καὶ τὰ μέλη· καὶ Χριστιανοὶ τοὺς μισοῦντας ἀγαπῶσιν. Ἐγκέκλεισται μὲν ἡ ψυχὴ τῷ σώματι, συνέχει δὲ αὐτὸ τὸ σῶμα· καὶ Χριστιανοὶ κατέχονται μὲν ὡς ἐν φρουρᾷ τῷ κόσμῳ, αὐτοὶ δὲ συνέχουσι τὸν κόσμον. Ἀθάνατος ἡ ψυχὴ ἐν θνητῷ σκηνώματι κατοικεῖ· καὶ Χριστιανοὶ παροικοῦσιν ἐν φθαρτοῖς, τὴν ἐν οὐρανοῖς ἀφθαρσίαν προσδεχόμενοι. Κακουργουμένη σιτίοις καὶ ποτοῖς ἡ ψυχὴ, βελτιοῦται· καὶ Χριστιανοὶ κολαζόμενοι καθ' ἡμέραν, πλεονάζουσι μᾶλλον. Εἰς τοσαύτην αὐτοὺς τάξιν ἔθετο ὁ Θεὸς, ἣν οὐ θεμιτὸν αὐτοῖς παραιτήσασθαι.

[6] To speak simply: what the soul is in a body, this the Christians are in the world. The soul is sown throughout all the members of the body, and the Christians throughout the cities of the world. The soul dwells in the body, but is not of the body; and Christians dwell in the world, but are not of the world. The invisible soul is kept under guard in the visible body; and Christians are known as abiding in the world, but their godliness remains invisible. The flesh hates the soul and wars [against it], though wronged in nothing, because it is hindered from indulging in pleasures; the world too hates the Christians, though wronged in nothing, because they set themselves against pleasures. The soul loves the flesh that hates [it], and the members; and Christians love those who hate [them]. The soul is shut up in the body, yet it holds the body itself together; and Christians are held fast in the world as in a prison, yet they themselves hold the world together. The immortal soul dwells in a mortal tabernacle; and Christians sojourn among corruptible things, awaiting the incorruption that is in the heavens. The soul, ill-used in food and drink, is made better; and Christians, punished day by day, increase the more. To so great a post has God appointed them, which it is not lawful for them to decline.

[7] Οὐ γὰρ ἐπίγειον, ὡς ἔφην, εὕρημα τοῦτ' αὐτοῖς παρεδόθη· οὐδὲ θνητὴν ἐπίνοιαν φυλάσσειν οὕτως ἀξιοῦσιν ἐπιμελῶς, οὐδὲ ἀνθρωπίνων οἰκονομίαν μυστηρίων πεπίστευνται· ἀλλ' αὐτὸς ὁ παντοκράτωρ καὶ παντοκτίστης καὶ ἀόρατος Θεὸς, αὐτὸς ἀπ' οὐρανῶν τὴν Ἀλήθειαν καὶ τὸν Λόγον τὸν ἅγιον καὶ ἀπερινόητον ἀνθρώποις ἐνίδρυται, καὶ ἐγκατεστήριξε ταῖς καρδίαις αὐτῶν· οὐ, καθάπερ ἄν τις εἰκάσειεν, ἀνθρώποις ὑπηρέτην τινὰ πέμψας, ἢ ἄγγελον, ἢ ἄρχοντα, ἢ τινὰ τῶν διεπόντων τὰ ἐπίγεια,

[7] For it is not an earthly discovery, as I said, that was handed down to them; nor is it a mortal notion that they think fit to guard so carefully, nor have they been entrusted with the stewardship of human mysteries; but the almighty and all-creating and invisible God Himself, He Himself from the heavens has established among men the Truth and the holy and incomprehensible Word, and has fixed [Him] firmly in their hearts; not, as one might suppose, sending to men some servant, or angel, or ruler, or one of those who administer earthly things,

Editors' notes and page, col. 1176

Footnotes

(64) ‹ζωοποιοῦνται μένοντες› · printed under col 1176

Μένοντες. Steph. mavult μὲν ὄντες.

Μένοντες. Stephanus prefers μὲν ὄντες.

(65) ‹αὐτοὶ δὲ συνέχουσι› · printed under col 1176

Συνέχουσι. Eadem habemus in Justini Apol. II, n. 7.

Συνέχουσι. We have the same in Justin, Apol. II, n. 7.

(66) ‹τὸν Λόγον τὸν ἅγιον› · printed under col 1176

Τὸν ἅγιον. Monet Stephanus in cod. ms. vix aliud quam primam hujus vocis litteram deprehendi.

Τὸν ἅγιον. Stephanus notes that in the manuscript scarcely more than the first letter of this word could be made out.

Editors' prose

CAP. VI. Velut animam in corpore, Christianos in mundo versari probat.

CHAP. VI. He shows that the Christians dwell in the world as the soul in the body.

CAP. VII. Haec religio a Deo instituta, qui non rem creatam, sed proprium Filium misit ut salvaret homines. Manifesta Filii adventus indicia.

CHAP. VII. This religion was instituted by God, Who sent not a created thing but His own Son to save men. Clear signs of the Son's coming.

(Both captions are printed full width across cols 1175–1176; the chapter numbers stand in the imported Greek text.)

Page

running head: 1175 · ANONYMI VIRI APOSTOLICI · 1176 (shared with col 1175)
marginal letters: A ‹σεύουσιν. Ἀτιμοῦνται›; B ‹τοῦτ' εἰσὶν ἐν κόσμῳ›; C ‹κατέχονται μὲν›; D ‹Οὐ γὰρ ἐπίγειον› (gutter, shared with col 1175)
old-edition numerals: none
signature: none
other: the imported text was checked against the page at its edges: it begins after περισ-|σεύουσιν (set whole in col 1173) and ends at τὰ ἐπίγεια, as printed; nothing further printed in this column

PG 2:1177

ἢ τινὰ τῶν πεπιστευμένων τὰς ἐν οὐρανοῖς διοικήσεις, ἀλλ' αὐτὸν τὸν τεχνίτην καὶ δημιουργὸν τῶν ὅλων· ᾧ τοὺς οὐρανοὺς ἔκτισεν, ᾧ τὴν θάλασσαν ἰδίοις ὅροις ἐνέκλεισεν· οὗ τὰ μυστήρια πιστῶς πάντα φυλάσσει τὰ στοιχεῖα· παρ' οὗ τὰ μέτρα τῶν τῆς ἡμέρας δρόμων εἴληφε φυλάσσειν· ᾧ πειθαρχεῖ σελήνη νυκτὶ φαίνειν κελεύοντι· ᾧ πειθαρχεῖ τὰ ἄστρα, τῷ τῆς σελήνης ἀκολουθοῦντα δρόμῳ· ᾧ πάντα διατέτακται καὶ διώρισται καὶ ὑποτέτακται, οὐρανοὶ καὶ τὰ ἐν οὐρανοῖς, γῆ καὶ τὰ ἐν τῇ γῇ, θάλασσα καὶ τὰ ἐν τῇ θαλάσσῃ· πῦρ, ἀὴρ, ἄβυσσος· τὰ ἐν ὕψεσι, τὰ ἐν βάθεσι, τὰ ἐν τῷ μεταξύ. Τοῦτον πρὸς αὐτοὺς ἀπέστειλεν, ἆρά γε, ὡς ἀνθρώπων ἄν τις λογίσαιτο, ἐπὶ τυραννίδι καὶ φόβῳ καὶ καταπλήξει; Οὐμενουν, ἀλλ' ἐν ἐπιεικείᾳ, πραΰτητι· ὡς βασιλεὺς πέμπων υἱὸν βασιλέα ἔπεμψεν· ὡς Θεὸν ἔπεμψεν, ὡς πρὸς ἀνθρώπους ἔπεμψεν, ὡς σώζων ἔπεμψεν· ὡς πείθων, οὐ βιαζόμενος· βία γὰρ οὐ πρόσεστι τῷ Θεῷ. Ἔπεμψεν ὡς καλῶν, οὐ διώκων· ἔπεμψεν ὡς ἀγαπῶν, οὐ κρίνων. Πέμψει γὰρ αὐτὸν κρίνοντα, καὶ τίς αὐτοῦ τὴν παρουσίαν ὑποστήσεται;.......... παραβαλλομένους θηρίοις, ἵνα ἀρνήσωνται τὸν Κύριον, καὶ μὴ νικωμένους; Οὐχ ὁρᾷς, ὅσῳ πλείονες κολάζοντες, τοσούτῳ πλεονάζοντας ἄλλους; Ταῦτα ἀνθρώπου οὐ δοκεῖ τὰ ἔργα, ταῦτα δύναμίς ἐστι Θεοῦ· ταῦτα τῆς παρουσίας αὐτοῦ δείγματα.

or one of those entrusted with the governance of things in the heavens, but the craftsman and maker of all things Himself: by Whom He created the heavens, by Whom He shut up the sea within its own bounds; Whose mysteries all the elements faithfully keep; from Whom [the sun] has received the measures of the day's courses to keep; Whom the moon obeys when He bids it shine by night; Whom the stars obey, following the course of the moon; by Whom all things have been ordered and bounded and subjected, the heavens and the things in the heavens, the earth and the things in the earth, the sea and the things in the sea; fire, air, abyss; the things in the heights, the things in the depths, the things between. Him He sent to them. Was it, as one of men might reckon, for tyranny and fear and terror? Not at all, but in gentleness [and] meekness: as a king sending His Son, He sent Him as a king; He sent Him as God, He sent Him as to men, He sent Him as saving; as persuading, not compelling; for compulsion is not an attribute of God. He sent Him as calling, not pursuing; He sent Him as loving, not judging. For He will send Him as judge, and who shall endure His coming?.......... [Do you not see them] thrown to wild beasts, that they may deny the Lord, and not overcome? Do you not see that the more [men] punishing [sic], the more others multiplying? These things do not seem to be the works of man; these are the power of God; these are the proofs of His coming.

[8] Τίς γὰρ ὅλως ἀνθρώπων ἠπίστατο τί ποτ' ἐστὶ Θεὸς, πρὶν αὐτὸν ἐλθεῖν; Ἢ τοὺς κενοὺς καὶ ληρώδεις ἐκείνων λόγους ἀποδέχῃ τῶν ἀξιοπίστων φιλοσόφων; ὧν οἱ μὲν πῦρ ἔφασαν εἶναι τὸν Θεὸν (οὗ μέλλουσι χωρήσειν αὐτοὶ, τοῦτο καλοῦσι Θεόν·) οἱ δὲ, ὕδωρ· οἱ δ', ἄλλο τι τῶν στοιχείων τῶν ἐκτισμένων ὑπὸ Θεοῦ. Καί τοί γε εἴ τις τούτων τῶν λάγων ἀπόδεκτός ἐστι, δύναιτ' ἂν καὶ τῶν λοιπῶν κτισμάτων ἓν ἕκαστον ὁμοίως ἀποφαίνεσθαι Θεόν. Ἀλλὰ ταῦτα μὲν τερατεία καὶ πλάνη τῶν γοήτων ἐστίν·

[8] For who of men at all knew what God is, before He came? Or do you accept the empty and silly words of those trustworthy philosophers? of whom some said that God is fire (that to which they themselves are about to go, this they call God), others water, others some other of the elements created by God. And yet, if any of these words [sic] is acceptable, each one of the other creatures too could likewise be declared God. But these things are the marvel-mongering and deceit of the wizards;

ἀνθρώπων δὲ οὐδεὶς οὔτε εἶδεν οὔτε ἐγνώρισεν· αὐτὸς δὲ ἑαυτὸν ἐπέδειξεν. Ἐπέδειξε δὲ διὰ πίστεως·

but no one of men has either seen or made Him known; He Himself has shown Himself. And He showed Himself through faith,

Editors' notes and page, col. 1177

Footnotes

(67) ‹εἴληφε φυλάσσειν› · printed under col 1177

Φυλάσσειν. Post hanc vocem vel post εἴληφε non dubitat Stephanus quin ἥλιος vel ὁ ἥλιος a librario omissum fuerit. Στοιχεῖα hoc loco non quatuor elementa, sed astra intelligi debent, quae postea enumerantur, nimirum, sol, luna et stellae. Vid. not. in I Theophili librum, num. 44.

Φυλάσσειν. Stephanus has no doubt that after this word, or after εἴληφε, ἥλιος or ὁ ἥλιος was omitted by the copyist. By στοιχεῖα in this place are to be understood not the four elements but the heavenly bodies, which are listed afterwards, namely the sun, the moon and the stars. See the note on the first book of Theophilus, num. 44.

(68) ‹ἐν ἐπιεικείᾳ, πραΰτητι› · printed under col 1177

Πραΰτητι. Stephanus observat addendum esse καί.

Πραΰτητι. Stephanus observes that καί should be added.

(69) ‹τὴν παρουσίαν ὑποστήσεται› · printed under col 1177, continued under col 1178

Ὑποστήσεται. Perantiqua haec lacuna; siquidem librarius, a quo scriptum exemplar Stephani, ad marginem monet se eam in antiquissimo codice invenisse. Non pauca deesse putat Stephanus, quibus et praecedens sermo finiebatur, et alius inchoabatur. Legendum putat οὐχ ὁρᾷς παραβαλλομένους. Hujus loci sensum explere potest decerpta ex Justini dialogo, num. 121 sententia, ubi S. martyr, ex eo quod inglorio et informi et despecto Christi primo adventu, tantus fuerit illius splendor et tanta potentia, ut nulla in gente ignoretur et ex omni genere homines poenitentiam agant, concludit quanta sit futura secundi adventus majestas.

Ὑποστήσεται. This lacuna is very ancient; for the copyist by whom Stephanus's exemplar was written notes in the margin that he found it in a very old manuscript. Stephanus thinks that not a little is missing, with which the preceding discourse was ended and another begun. He thinks one should read οὐχ ὁρᾷς παραβαλλομένους. The sense of this passage can be filled out by a thought taken from Justin's Dialogue, num. 121, where the holy martyr, from the fact that at Christ's first coming, inglorious, without form and despised, His splendour and power were so great that He is unknown in no nation and men of every race do penance, concludes how great the majesty of His second coming will be.

(70) ‹πλείονες κολάζοντες› · printed under col 1178

Κολάζοντες. Observat Sylburgius non minus commode dici posse κολάζονται. Quo plures supplicio afficiuntur.

Κολάζοντες. Sylburgius observes that κολάζονται could be said no less suitably: "The more are punished."

(71) ‹ἀνθρώπου οὐ δοκεῖ› · printed under col 1178

Οὐ δοκεῖ. Delet Stephanus οὐ, et sic restituendum hunc locum existimat: Haec videntur ab hominibus fieri? Necesse non videtur quidquam mutare. Haec quoque in eorum numerum veniunt, quae Justini sententiis gemella sunt; simillima enim occurrunt Apol. II, num. 10.

Οὐ δοκεῖ. Stephanus deletes οὐ, and thinks the passage should be restored thus: "Do these things seem to be done by men?" It does not seem necessary to change anything. These words too come into the number of those that are twins of Justin's sayings; for very similar things occur in Apol. II, num. 10.

(72) ‹ὧν οἱ μὲν πῦρ› · printed under col 1178

Ὧν οἱ μὲν πῦρ. Nulla erat in Beureri apographo lacuna, sed Stephanus ait nonnullas litteras in ms. exemplari ante ultimam vocem legi non potuisse. Quapropter scriptum fuisse putat οἱ μέν τινες. Mox Stephanus legit δύναιντ' ἄν.

Ὧν οἱ μὲν πῦρ. There was no lacuna in Beurer's transcript, but Stephanus says that some letters in the manuscript exemplar before the last word could not be read. He therefore thinks οἱ μέν τινες was written. Next, Stephanus reads δύναιντ' ἄν.

Editors' prose

CAP. VIII. Quam miser hominum status ante Verbi adventum.

CHAP. VIII. How wretched the state of men was before the coming of the Word.

(Printed full width across cols 1177–1178; the chapter number [8] stands in the imported Greek text.)

Footnotes

(none) — no call in Migne's Latin translation in this column; notes (69, continued), (70), (71) and (72), printed under this column, are called in the Greek of col 1177 and set in n1177

Editors' prose

(none) — the caption CAP. VIII, printed full width across cols 1177–1178, is set with the Greek column in n1177

Footnotes

(none) — no call in Migne's Latin translation in this column; notes (73)–(76), printed under this column, are called in the Greek of col 1180 and set in n1180

Editors' prose

(none) — the caption CAP. IX, printed full width across cols 1179–1180, is set with the Greek column in n1180

Page

running head: 1179 · ANONYMI VIRI APOSTOLICI · 1180 (shared with col 1180)
marginal letters: A; B; C; D (gutter, shared with col 1180)
old-edition numerals: none
signature: none
other: the column holds Migne's Latin translation of the end of ch. 8 and of ch. 9 (not set, UNIT.md)

PG 2:1180

ᾗ μόνη Θεὸν ἰδεῖν συγκεχώρηται· ὁ γὰρ Δεσπότης καὶ δημιουργὸς τῶν ὅλων Θεὸς, ὁ ποιήσας τὰ πάντα καὶ κατὰ τάξιν διακρίνας, οὐ μόνον φιλάνθρωπος ἐγένετο, ἀλλὰ καὶ μακρόθυμος. Ἀλλ' οὗτος ἦν μὲν ἀεὶ τοιοῦτος, καὶ ἔστι, καὶ ἔσται, χρηστὸς καὶ ἀγαθὸς καὶ ἀόργητος καὶ ἀληθής· καὶ μόνος ἀγαθός ἐστιν· ἐννοήσας δὲ μεγάλην καὶ ἄφραστον ἔννοιαν, ἣν ἐκοινώσατο μόνῳ τῷ παιδί. Ἐν ὅσῳ μὲν οὖν κατεῖχεν ἐν μυστηρίῳ καὶ διετήρει τὴν σοφὴν αὐτοῦ βουλὴν, ἀμελεῖν ἡμῶν καὶ ἀφροντιστεῖν ἐδόκει· ἐπεὶ δὲ ἀπεκάλυψε διὰ τοῦ ἀγαπητοῦ παιδὸς, καὶ ἐφανέρωσε τὰ ἐξ ἀρχῆς ἡτοιμασμένα, πάνθ' ἅμα παρέσχεν ἡμῖν, καὶ μετασχεῖν εὐεργεσιῶν αὐτοῦ, καὶ ἰδεῖν..... ἦσαι. Τίς ἂν πώποτε προσεδόκησεν ἡμῶν; Πάντ' οὖν ἦδει παρ' ἑαυτῷ σὺν τῷ παιδὶ οἰκονομικῶς.

by which alone it has been granted to see God. For the Master and Creator of all things, God, Who made all things and distinguished them in order, became not only a lover of men, but also long-suffering. But He indeed was always such, and is, and will be: kind and good and free from anger and true; and He alone is good. And having conceived a great and unutterable conception, He communicated it to His Child alone. So long, then, as He held fast and kept His wise counsel in a mystery, He seemed to neglect us and to take no thought [for us]; but when He revealed it through His beloved Child, and made manifest the things prepared from the beginning, He granted us all things at once, both to share in His benefits and to see […] Which of us would ever have expected [these things]? He knew all things, then, with Himself, together with the Child, according to His dispensation.

[9] Μέχρι μὲν οὖν τοῦ πρόσθεν χρόνου εἴασεν ἡμᾶς ὡς ἐβουλόμεθα ἀτάκτοις φοραῖς φέρεσθαι, ἡδοναῖς καὶ ἐπιθυμίαις ἀγομένους· οὐ πάντως ἐφηδόμενος τοῖς ἁμαρτήμασιν ἡμῶν, ἀλλ' ἀνεχόμενος· οὐδὲ τῷ τότε τῆς ἀδικίας καιρῷ συνευδοκῶν, ἀλλὰ τὸν νῦν τῆς δικαιοσύνης δημιουργῶν· ἵνα ἐν τῷ τότε χρόνῳ ἐλεγχθέντες ἐκ τῶν ἰδίων ἔργων ἀνάξιοι ζωῆς, νῦν ὑπὸ τῆς τοῦ Θεοῦ χρηστότητος ἀξιωθῶμεν· καὶ τὸ καθ' ἑαυτοὺς φανερώσαντες ἀδύνατον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ, τῇ δυνάμει τοῦ Θεοῦ δυνατοὶ γενηθῶμεν. Ἐπεὶ δὲ πεπλήρωτο μὲν ἡ ἡμετέρα ἀδικία, καὶ τελείως πεφανέρωτο ὅτι ὁ μισθὸς..... κόλασις, καὶ θάνατος προσεδοκᾶτο· ἦλθε δὲ ὁ καιρὸς ὃν Θεὸς προέθετο λοιπὸν φανερῶσαι τὴν ἑαυτοῦ χρηστότητα καὶ δύναμιν, ὡς... ὑπερβαλλούσης φιλανθρωπίας μία ἀγάπη..... οὐκ ἐμίσησεν ἡμᾶς, οὐδὲ ἀπώσατο, οὐδὲ ἐμνησικάκησεν. Ἀλλὰ ἐμακροθύμησεν, ἠνέσχετο, λέγων αὐτὸς, τὰς ἡμετέρας ἁμαρτίας ἀνεδέξατο· αὐτὸς τὸν ἴδιον Υἱὸν ἀπέδοτο λύτρον ὑπὲρ ἡμῶν, τὸν ἅγιον ὑπὲρ ἀνόμων, τὸν ἄκακον ὑπὲρ τῶν κακῶν, τὸν δίκαιον ὑπὲρ τῶν ἀδίκων, τὸν ἄφθαρτον ὑπὲρ τῶν φθαρτῶν, τὸν ἀθάνατον ὑπὲρ τῶν θνητῶν. Τί γὰρ ἄλλο τὰς ἁμαρτίας ἡμῶν ἠδυνήθη καλύψαι ἢ

[9] Until the former time, then, He allowed us, as we wished, to be borne along by disorderly impulses, led away by pleasures and lusts; not at all delighting in our sins, but bearing [with them]; nor approving that former season of iniquity, but fashioning the present [season] of righteousness; so that we, having been convicted in that former time by our own works as unworthy of life, might now be deemed worthy by the kindness of God; and, having made manifest that on our own part it was impossible to enter into the kingdom of God, might be made able by the power of God. But when our iniquity had been fulfilled, and it had been made fully manifest that the wage ..... punishment and death was awaited; and the season came which God had appointed for manifesting at last His own kindness and power, as ... of surpassing love of man, one love ..... He did not hate us, nor thrust [us] away, nor bear us ill-will; but He was long-suffering, He bore [with us], saying [it] Himself, He took up our sins; He Himself gave up His own Son as a ransom for us, the holy for the lawless, the guileless for the evil, the just for the unjust, the incorruptible for the corruptible, the immortal for the mortal. For what else was able to cover our sins but

Editors' notes and page, col. 1180

Footnotes

(73) ‹ἀόργητος καὶ ἀγαθός› · printed under col 1179

Καὶ ἀγαθός. Has voces expungendas putat Stephanus, quia mox sequitur καὶ μόνος ἀγαθός, sed, ut observat Sylburgius, nihil mutandum.

Καὶ ἀγαθός. Stephanus thinks these words should be struck out, because καὶ μόνος ἀγαθός follows shortly; but, as Sylburgius observes, nothing should be changed.

(74) ‹ἐπεὶ δὲ ἀπεκάλυψε› · printed under col 1179

Ἐπεὶ δὲ ἀπεκάλυψε. E regione horum verborum ascriptum erat ad marginem ms. codicis: Ὅτι ἐκρύπτετο τοσούτους χρόνους τὸ μυστήριον τῆς ἁγίας Τριάδος μέχρι τοῦ βαπτίσματος τοῦ ἐν Ἰορδάνῃ.

Ἐπεὶ δὲ ἀπεκάλυψε. Opposite these words there was written in the margin of the manuscript: "That the mystery of the Holy Trinity was hidden for so many ages until the baptism in the Jordan."

(75) ‹καὶ ἰδεῖν› · printed under col 1179

Καὶ ἰδεῖν. Beurerus legit ἰδεῖν καὶ ποιῆσαι. Melius cum Sylburgio legemus κατανοῆσαι. Ibidem Beureri apographum προσεδόκα, et mox ἐπιθυμίας ἀταλλομένους.

Καὶ ἰδεῖν. Beurer reads ἰδεῖν καὶ ποιῆσαι. We shall do better to read κατανοῆσαι with Sylburgius. In the same place Beurer's transcript has προσεδόκα, and shortly after ἐπιθυμίας ἀταλλομένους.

(76) ‹ἀλλὰ τὸν νοῦν τῆς δικαιοσύνης δημιουργῶν› · printed under col 1179

Ἀλλὰ τὸν νοῦν τῆς δικαιοσύνης δημιουργῶν. Sed mentem justitiae creans. Id est, praeparans illam justitiam, quae non littera sed spiritu continetur, quaeque est justitia Dei (ut ait Apostolus Rom. III, 22) per fidem Jesu Christi in omnes et super omnes qui credunt in eum. MARAN. in Addend.

Ἀλλὰ τὸν νοῦν τῆς δικαιοσύνης δημιουργῶν. "But creating the mind of righteousness": that is, preparing that righteousness which consists not in the letter but in the spirit, and which is the righteousness of God (as the Apostle says, Rom. 3:22) through faith in Jesus Christ, unto all and upon all who believe in Him. MARAN. in the Addenda.

(77) ‹ὅτι ὁ μισθὸς› · printed under col 1180

Μισθός. Addit Stephanus τῆς ἁμαρτίας, sed melius in apographo Beureri μισθὸς αὐτῆς nempe injustitiae, de qua paulo ante locutus est auctor Epistolae.

Μισθός. Stephanus adds τῆς ἁμαρτίας, but Beurer's transcript has better μισθὸς αὐτῆς, namely of the unrighteousness of which the author of the letter spoke a little before.

(78) ‹ὡς… ὑπερβαλλούσης› · printed under col 1180

Ὡς. . . . ὑπερβαλλούσης. Legit Stephanus ὡς ὑπὸ τῆς ὑπερβαλλούσης φιλανθρωπίας καὶ ἀγάπης, melius quam Beureri apographon, ὡς τῆς ὑπερβαλλούσης φιλανθρωπίας μία ἀγάπη τοῦ Θεοῦ οὐχ ἐμίσησεν. Libenter legerem ὦ ὑπερβαλλούσης φιλανθρωπίας οἷα ἀγάπη.

Ὡς. . . . ὑπερβαλλούσης. Stephanus reads ὡς ὑπὸ τῆς ὑπερβαλλούσης φιλανθρωπίας καὶ ἀγάπης, better than Beurer's transcript, ὡς τῆς ὑπερβαλλούσης φιλανθρωπίας μία ἀγάπη τοῦ Θεοῦ οὐχ ἐμίσησεν. I should gladly read ὦ ὑπερβαλλούσης φιλανθρωπίας οἷα ἀγάπη.

(79) ‹ἠνέσχετο, λέγων αὐτὸς› · printed under col 1180

Λέγων. Videtur hoc verbum additum fuisse ab aliquo existimante verba Isaiae citari ex cap. LIII. Sed manifestum est non de Filio hic agi, sed de Patre, qui peccata nostra ipse suscepisse dicitur, minus accurate id quidem, sed tamen eo sensu, quod Filium suum pro nobis tradendo, ipse nobis victimam suppeditavit qua peccata nostra expiarentur.

Λέγων. This word seems to have been added by someone who thought that the words of Isaiah, ch. 53, were being quoted. But it is plain that the subject here is not the Son but the Father, Who is said to have Himself taken up our sins, not very precisely indeed, but yet in this sense: that by delivering up His Son for us He Himself supplied us with a victim by which our sins might be expiated.

Editors' prose

CAP. IX. Filius sero missus, quia oportebat ut homines ex peccatis suis cognoscerent se vita indignos esse: nec in alio quam in Filio Dei justificari posse.

CHAP. IX. The Son was sent late, because it was fitting that men should learn from their own sins that they were unworthy of life, and that they could be justified in none other than in the Son of God.

(Printed full width across cols 1179–1180; the chapter number [9] stands in the imported Greek text.)

Page

running head: 1179 · ANONYMI VIRI APOSTOLICI · 1180 (shared with col 1179)
marginal letters: A ‹ᾗ μόνη Θεὸν ἰδεῖν›; B ‹κονομικῶς›; C ‹ὑπὸ τῆς τοῦ Θεοῦ χρηστότητος›; D ‹Τί γὰρ ἄλλο› (gutter, shared with col 1179)
old-edition numerals: none
signature: none
other: the imported text was checked against the page at its edges: it begins at ᾗ μόνη Θεὸν ἰδεῖν and ends at καλύψαι ἢ, as printed

PG 2:1181

ἐκείνου δικαιοσύνη; ἐν τίνι δικαιωθῆναι δυνατὸν τοὺς ἀνόμους ἡμᾶς καὶ ἀσεβεῖς, ἢ ἐν μόνῳ τῷ Υἱῷ τοῦ Θεοῦ; ὦ τῆς γλυκείας ἀνταλλαγῆς, ὦ τῆς ἀνεξιχνιάστου δημιουργίας, ὦ τῶν ἀπροσδοκήτων εὐεργεσιῶν! ἵνα ἀνομία μὲν πολλῶν ἐν δικαίῳ ἑνὶ κρυβῇ, δικαιοσύνη δὲ ἑνὸς πολλοὺς ἀνόμους δικαιώσῃ. Ἐλέγξας οὖν ἐν μὲν τῷ πρόσθεν χρόνῳ τὸ ἀδύνατον τῆς ἡμετέρας φύσεως εἰς τὸ τυχεῖν ζωῆς, νῦν δὲ τὸν Σωτῆρα δείξας, δυνατὸν σώζειν καὶ τὰ ἀδύνατα, ἐξ ἀμφοτέρων ἐβουλήθη πιστεύειν ἡμᾶς τῇ χρηστότητι αὐτοῦ, αὐτὸν ἡγεῖσθαι τροφέα, πατέρα, διδάσκαλον, σύμβουλον, ἰατρὸν, νοῦν, φῶς, τιμὴν, δόξαν, ἰσχὺν, ζωήν· περὶ ἐνδύσεως καὶ τροφῆς μὴ μεριμνᾶν.

his righteousness? In whom was it possible for us, the lawless and ungodly, to be justified, except in the Son of God alone? O the sweet exchange! O the unsearchable workmanship! O the unexpected benefits! that the lawlessness of many should be hidden in one righteous [man], and the righteousness of one should justify many lawless. Having therefore convicted, in the former time, the inability of our nature to obtain life, and having now shown the Saviour able to save even things that are unable, He willed by both [means] that we should believe in His kindness, [that we should] regard Him as nourisher, father, teacher, counsellor, physician, mind, light, honour, glory, strength, life; [and should] not be anxious about clothing and food.

[10] Ταύτην καὶ σὺ τὴν πίστιν ἐὰν ποθῇς καὶ λάβῃς, πρῶτον μὲν ἐπίγνωσιν π.......... ὁ γὰρ Θεὸς τοὺς ἀνθρώπους ἠγάπησε, δι' οὓς ἐποίησε τὸν κόσμον, οἷς ὑπέταξε πάντα τὰ ἐν..... οἷς λόγιον ἔδωκεν, οἷς νοῦν· οἷς μόνοις πρὸς αὐτὸν ὁρᾷν ἐπέτρεψε· οὓς ἐκ τῆς ἰδίας εἰκόνος ἔπλασε· πρὸς οὓς ἀπέστειλε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ· οἷς τὴν ἐν οὐρανῷ βασιλείαν ἐπηγγείλατο, καὶ δώσει τοῖς ἀγαπήσασιν αὐτόν. Ἐπιγνοὺς δὲ, τίνος οἴει πληρωθήσεσθαι χαρᾶς; ἢ πῶς ἀγαπήσεις τὸν οὕτως προαγαπήσαντά σε; ἀγαπήσας δὲ, μιμητὴς ἔσῃ αὐτοῦ τῆς χρηστότητος· καὶ μὴ θαυμάσῃς, εἰ δύναται μιμητὴς ἄνθρωπος γενέσθαι Θεοῦ. Δύναται, θέλοντος αὐτοῦ. Οὐ γὰρ τὸ καταδυναστεύειν τῶν πλησίον, οὐδὲ τὸ πλέον ἔχειν βούλεσθαι τῶν ἀσθενεστέρων· οὐδὲ τὸ πλουτεῖν καὶ βιάζεσθαι τοὺς ὑποδεεστέρους, εὐδαιμονεῖν ἐστιν· οὐδὲ ἐν τούτοις δύναταί τις μιμήσασθαι Θεόν· ἀλλὰ ταῦτα ἐκτὸς τῆς ἐκείνου μεγαλειότητος. Ἀλλ' ὅστις τὸ τοῦ πλησίον ἀναδέχεται βάρος, ὃς ἐν ᾧ κρείσσων ἐστὶν, ἕτερον τὸν ἐλαττούμενον εὐεργετεῖν ἐθέλει, ὅσα παρὰ τοῦ Θεοῦ λαβὼν ἔχει, ταῦτα ἐπιδεομένοις χορηγῶν, Θεὸς γίνεται τῶν λαμβανόντων· οὗτος μιμητής ἐστι Θεοῦ. Τότε θεάσῃ τυγχάνων ἐπὶ γῆς, ὅτι Θεὸς ἐν οὐρανοῖς πολιτεύεται· τότε μυστήρια Θεοῦ λαλεῖν ἄρξῃ· τότε τοὺς κολαζομένους ἐπὶ τῷ μὴ θέλειν ἀρνήσασθαι Θεὸν, καὶ ἀγαπήσεις καὶ θαυμάσεις· τότε τῆς ἀπάτης τοῦ κόσμου καὶ τῆς πλάνης καταγνώσῃ· ὅταν τὸ ἀληθῶς ἐν οὐρανῷ ζῆν ἐπιγνώσῃ· ὅταν τοῦ δοκοῦντος ἐνθάδε θανάτου καταφρονήσῃς, ὅταν τὸν ὄντως θάνατον

[10] This faith, if you too desire it and receive it, first knowledge p.......... For God loved men, for whose sake He made the world, to whom He subjected all things in....., to whom He gave an oracle [sic: λόγιον], to whom mind; whom alone He permitted to look up towards Him; whom He fashioned from His own image; to whom He sent His only-begotten Son; to whom He promised the kingdom in heaven, and will give [it] to those who have loved Him. And having come to know [Him], with what joy do you think you will be filled? or how will you love Him who so loved you first? And loving [Him], you will be an imitator of His kindness; and do not wonder that a man can become an imitator of God. He can, God willing [it]. For to be happy is not to lord it over one's neighbours, nor to wish to have more than the weaker, nor to be rich and to use force on those who are lower; nor can anyone imitate God in these things, but these things are outside His majesty. But whoever takes up the burden of his neighbour, who in that in which he is better is willing to do good to another who is worse off, who, supplying to those in need the things which he has received from God and holds, becomes a god to those who receive [them]: he is an imitator of God. Then, though you are on earth, you will behold that God lives as a citizen in the heavens; then you will begin to speak the mysteries of God; then you will both love and admire those who are punished for not being willing to deny God; then you will condemn the deceit and the error of the world, when you come to know the true life in heaven, when you despise the seeming death here, when you fear the real

Editors' notes and page, col. 1181

Footnotes

(80) ‹ἐν τίνι δικαιωθῆναι› · printed under col 1181

Δικαιωθῆναι. Satis apte ad Calviniana commenta reddiderat Stephanus, pro justis haberi: et paulo post δικαιώσῃ, faciat ut pro justis habeantur.

Δικαιωθῆναι. Stephanus had rendered it quite in keeping with the Calvinist fictions, "to be held as just"; and a little after δικαιώσῃ, "should cause them to be held as just".

(81) ‹ἐὰν ποθῇς› · printed under col 1181

Ποθῇς. Dubitat Stephanus utrum legatur in ms. ποθῇς, an ποθήσῃς.

Ποθῇς. Stephanus is in doubt whether ποθῇς or ποθήσῃς is read in the manuscript.

(82) ‹πρῶτον μὲν ἐπίγνωσιν› · printed under col 1181

Ἐπίγνωσιν. Addit Sylburgius πατρός σοι παρέξει. Mox Stephanus πάντα τὰ ἐν κόσμῳ vel ἐν τῇ γῇ. Sylburgius ἐν τῇ ὑπ' οὐρανόν.

Ἐπίγνωσιν. Sylburgius adds πατρός σοι παρέξει. Next, Stephanus [supplies] πάντα τὰ ἐν κόσμῳ or ἐν τῇ γῇ; Sylburgius ἐν τῇ ὑπ' οὐρανόν.

(83) ‹οἷς μόνοις› · printed under col 1181, continued under col 1182

Μόνοις. Post hanc vocem erat in ms. codice littera, quam Stephanus initium esse putat vocis ἄνω aut ἀτενές. Habebat ἄνω apographon Beureri.

Μόνοις. After this word there was a letter in the manuscript, which Stephanus thinks is the beginning of the word ἄνω or ἀτενές. Beurer's transcript had ἄνω.

(84) ‹ταῦτα ἐκτὸς› · printed under col 1182

Ἀλλὰ ταῦτα ἐκτὸς, κ. τ. λ. Sed haec extra ejus majestatem sunt. Id est, contraria illius ditissimae beneficentiae, quam imitari debemus. MARANUS, in Emendandis.

Ἀλλὰ ταῦτα ἐκτὸς, κ. τ. λ. "But these things are outside His majesty": that is, contrary to His most bountiful beneficence, which we ought to imitate. MARANUS, in the Emendanda.

(85) ‹Θεὸς ἐν οὐρανοῖς› · printed under col 1182

Ἐν οὐρανοῖς. In hac voce librarios lapsos esse putat Stephanus ob scripturae similitudinem, et legendum ἐν ἀνθρώποις. Nam brevitatis causa scribi solet ἐν ἄνοις pro ἐν ἀνθρώποις.

Ἐν οὐρανοῖς. Stephanus thinks that the copyists slipped at this word because of the similarity of the writing, and that ἐν ἀνθρώποις should be read. For for brevity's sake ἐν ἄνοις is commonly written for ἐν ἀνθρώποις.

Editors' prose

CAP. X. Diogneto ostendit auctor, quot et quanta ad eum ventura sint bona, si fidem suscipiat.

CHAP. X. The author shows Diognetus how many and how great the good things are that will come to him if he accepts the faith.

(Printed full width across cols 1181–1182, below a full-width line of Migne's Latin translation; the chapter number [10] stands in the imported Greek text.)

Footnotes

(none) — no call in Migne's Latin translation in this column; notes (83, continued), (84) and (85), printed under this column, are called in the Greek of col 1181 and set in n1181

Editors' prose

(none) — the caption CAP. X, printed full width across cols 1181–1182, is set with the Greek column in n1181

Footnotes

(none) — no call in Migne's Latin translation in this column; notes (86)–(90), printed under this column, are called in the Greek of col 1184 and set in n1184

Editors' prose

(none) — the captions CAP. XI and CAP. XII, printed full width across cols 1183–1184, are set with the Greek column in n1184

Page

running head: 1183 · ANONYMI VIRI APOSTOLICI · 1184 (shared with col 1184)
marginal letters: A; B; C; D (gutter, shared with col 1184)
old-edition numerals: none
signature: none
other: the column holds Migne's Latin translation of the end of ch. 10, ch. 11 and the start of ch. 12 (not set, UNIT.md)

PG 2:1184

φοβηθῇς, ὃς φυλάσσεται τοῖς κατακριθησομένοις εἰς πῦρ τὸ αἰώνιον, ὃ τοὺς παραδοθέντας αὐτῷ μέχρι τέλους κολάσει· τότε τοὺς ὑπομένοντας ὑπὲρ δικαιοσύνης θαυμάσεις τὸ πῦρ, τὸ... μακαρίσεις ὅταν ἐκεῖνο τὸ πῦρ ἐπιγνῷς.

death, which is kept for those who shall be condemned to the eternal fire, which will punish those delivered to it to the end. Then you will admire those who endure for justice' sake the fire, the... you will count them blessed when you come to know that fire.

[11] Οὐ ξένα ὁμιλῶ, οὐδὲ παραλόγως ζητῶ· ἀλλὰ ἀποστόλων γενόμενος μαθητὴς, γίνομαι διδάσκαλος ἐθνῶν· τὰ παραδοθέντα ἀξίοις ὑπηρετῶ γινομένοις ἀληθείας μαθηταῖς· τίς γὰρ ὀρθῶς διδαχθεὶς, καὶ λόγῳ προσφιλεῖ γεννηθεὶς, οὐκ ἐπιζητεῖ σαφῶς μαθεῖν τὰ διὰ λόγου δειχθέντα φανερῶς μαθηταῖς, οἷς ἐφανέρωσεν ὁ Λόγος φανεὶς παῤῥησίᾳ λαλῶν, ὑπὸ ἀπίστων μὴ νοούμενος, μαθηταῖς δὲ διηγούμενος· οἱ πιστοὶ λογισθέντες ὑπ' αὐτοῦ, ἔγνωσαν Πατρὸς μυστήρια. Οὗ χάριν ἀπέστειλε Λόγον, ἵνα κόσμῳ φανῇ· ὃς, ὑπὸ λαοῦ ἀτιμασθεὶς, διὰ ἀποστόλων κηρυχθεὶς, ὑπὸ ἐθνῶν ἐπιστεύθη. Οὗτος ὁ ἀπ' ἀρχῆς, ὁ καινὸς φανεὶς, καὶ . . . . . εὑρεθεὶς, καὶ πάντοτε νέος ἐν ἁγίων καρδίαις γεννώμενος. Οὗτος ὁ ἀεὶ, σήμερον Υἱὸς λογισθείς· δι' οὗ πλουτίζεται ἡ Ἐκκλησία. Καὶ χάρις ἁπλουμένη, ἐν ἁγίοις πληθύνεται, παρέχουσα νοῦν, φανεροῦσα μυστήρια, διαγγέλλουσα καιροὺς, χαίρουσα ἐπὶ πιστοῖς, ἐπιζητοῦσι δωρουμένη· οἷς ὅρια πίστεως οὐ θραύεται, οὐδὲ ὅρια πατέρων παρορίζεται. Εἶτα φόβος νόμου ᾄδεται, καὶ προφητῶν χάρις γινώσκεται, καὶ Εὐαγγελίων πίστις ἵδρυται, καὶ ἀποστόλων παράδοσις φυλάσσεται, καὶ Ἐκκλησίας χάρις σκιρτᾷ. Ἣν χάριν οὐ λυπῶν, ἐπιγνώσῃ ἃ λόγος ὁμιλεῖ, δι' ὧν βούλεται, ὅτε θέλει. Ὅσα γὰρ θελήματι τοῦ κελεύοντος λόγου ἐκινήθημεν ἐξειπεῖν, μετὰ πόνου, ἐξ ἀγάπης τῶν ἀποκαλυφθέντων ἡμῖν γινόμεθα ὑμῖν κοινωνοί.

[11] I do not speak of strange things, nor do I inquire unreasonably; but having become a disciple of apostles, I become a teacher of the gentiles. The things handed down I minister to those who are becoming worthy disciples of the truth. For who, having been rightly taught and begotten by a friendly word, does not seek to learn clearly the things shown openly through the Word to the disciples, to whom the Word, having appeared, made them plain, speaking with boldness, not understood by the unbelieving but explaining them to the disciples, who, being reckoned faithful by Him, came to know the mysteries of the Father? For which reason He sent the Word, that He might appear to the world; Who, dishonoured by the people, preached through apostles, was believed in by the gentiles. This is He Who was from the beginning, Who appeared new, and . . . . . was found, and is ever born young in the hearts of the saints. This is He Who is eternal, Who today is reckoned the Son; through Whom the Church is enriched. And grace, unfolded, is multiplied among the saints, providing understanding, making mysteries plain, announcing seasons, rejoicing over the faithful, bestowing gifts on those who seek, by whom the bounds of faith are not broken, nor the bounds of the fathers overstepped. Then the fear of the law is sung, and the grace of the prophets is known, and the faith of the Gospels is established, and the tradition of the apostles is guarded, and the grace of the Church leaps for joy. If you do not grieve this grace, you will come to know what the word speaks, through whom it wills, when it pleases. For whatever we have been moved to utter with toil by the will of the word that commands, out of love for the things revealed to us, of these we become sharers with you.

[12] Οἷς ἐντυχόντες, καὶ ἀκούσαντες μετὰ σπουδῆς, εἴσεσθε ὅσα παρέχει ὁ Θεὸς τοῖς ἀγαπῶσιν ὀρθῶς, οἱ γενόμενοι παράδεισος τρυφῆς, πάγκαρπον

[12] Having met with these things and heard them with zeal, you will know how much God provides to those who love [Him] rightly, you who have become a paradise of delight, an all-fruitful

Editors' notes and page, col. 1184

Footnotes

(86) ‹τὸ πῦρ› · printed under col 1183

Τὸ πῦρ. Ad oram codicis, quo usus est Stephanus, ascriptum erat: Καὶ ὧδε ἐγκοπὴν εἶχε τὸ ἀντίγραφον. Sic emendat Stephanus, τότε τοὺς ὑπομένοντας ὑπὲρ δικαιοσύνης τὸ πῦρ θαυμάσεις καὶ μακαρίσεις ὅταν, etc. Legere mallet Sylburgius sine transpositione, τὸ πῦρ τὸ ἐπίγειον καὶ τότε αὐτοὺς μακαρίσεις ὅταν.

Τὸ πῦρ. In the margin of the manuscript that Stephanus used there was written: "Here too the exemplar had a break." Stephanus corrects thus: τότε τοὺς ὑπομένοντας ὑπὲρ δικαιοσύνης τὸ πῦρ θαυμάσεις καὶ μακαρίσεις ὅταν, etc. Sylburgius would prefer to read, without transposition, τὸ πῦρ τὸ ἐπίγειον καὶ τότε αὐτοὺς μακαρίσεις ὅταν.

(87) ‹λόγῳ προσφιλεῖ› · printed under col 1183

Προσφιλεῖ. Sic habebat Beureri apographon: sed quia spatium erat in ms. inter προσφιλ. et εῖ, addendum putat Sylburgius καὶ ἀληθεῖ.

Προσφιλεῖ. So Beurer's transcript had it; but since there was a space in the manuscript between προσφιλ. and εῖ, Sylburgius thinks καὶ ἀληθεῖ should be added.

(88) ‹προσφιλεῖ γεννηθεὶς› · printed under col 1183

Προσφιλεῖ γεννηθείς. Legi etiam posset προσφιλὴς γενηθείς. Et Verbo amicus factus. MARAN. in Addend.

Προσφιλεῖ γεννηθείς. One could also read προσφιλὴς γενηθείς: "and made a friend to the Word". MARAN. in the Addenda.

(89) ‹μαθηταῖς δὲ διηγούμενος› · printed under col 1183

Διηγούμενος. Scriptum fuisse putat Stephanus ἐκδιηγούμενος in codice ms.

Διηγούμενος. Stephanus thinks that ἐκδιηγούμενος was written in the manuscript.

(90) ‹ἔγνωσαν Πατρὸς μυστήρια› · printed under col 1183, continued under col 1184

Ἔγνωσαν πατρὸς μυστήρια, κ. τ. λ. Sic etiam videtur scribi et intelligi posse: ἔγνωσαν πατρὸς μυστήρια, οὗ χάριν ἀπέστειλε Λόγον: Cognoverunt Patris mysteria, nimirum qua de causa sermonem miserit. MARAN. ibid.

Ἔγνωσαν πατρὸς μυστήρια, κ. τ. λ. It seems that it can also be written and understood thus: ἔγνωσαν πατρὸς μυστήρια, οὗ χάριν ἀπέστειλε Λόγον: "They came to know the mysteries of the Father, namely for what reason He sent the Word." MARAN. ibid.

(91) ‹ὁ καινὸς φανεὶς› · printed under col 1184

Οὗτος ὁ ἀπ' ἀρχῆς, ὁ καινὸς φανείς. Legere malim, οὗτος ὁ ἀπ' ἀρχῆς, καινὸς φανείς. Hic qui ab initio erat, novus apparuit. MARAN. ibid.

Οὗτος ὁ ἀπ' ἀρχῆς, ὁ καινὸς φανείς. I should prefer to read οὗτος ὁ ἀπ' ἀρχῆς, καινὸς φανείς: "He Who was from the beginning appeared new." MARAN. ibid.

(92) ‹εὑρεθεὶς› · printed under col 1184

Εὑρεθείς. Legit Stephanus καὶ ἀρχαῖος εὑρεθείς. Beurerus καὶ παλαιός. Mallem καὶ ἐν χρόνῳ εὑρεθείς, et in tempore inventus, aut aliquid simile, quod naturae divinae aeternitati opponatur.

Εὑρεθείς. Stephanus reads καὶ ἀρχαῖος εὑρεθείς; Beurer καὶ παλαιός. I should prefer καὶ ἐν χρόνῳ εὑρεθείς, "and found in time", or something similar that would be set against the eternity of the divine nature.

(93) ‹ἐπιζητοῦσι δωρουμένη› · printed under col 1184

Δωρουμένη. Verti etiam posset, donata, ut observat Stephanus.

Δωρουμένη. It could also be translated "given as a gift", as Stephanus observes.

(94) ‹οἱ γενόμενοι› · printed under col 1184

Οἱ γενόμενοι. Miror doctissimum interpretem Stephanum reddidisse, qui fuistis, et mox qui produxistis, cum nihil magis sententiae contrarium esse possit. Haec enim ad gentiles dicuntur. Non incommode deleretur articulus ante γενόμενοι.

Οἱ γενόμενοι. I am surprised that the most learned translator Stephanus rendered it "you who were", and shortly after "you who brought forth", since nothing could be more contrary to the sense. For these words are said to the gentiles. The article before γενόμενοι might well be deleted.

Editors' prose

CAP. XI. Quanti sint momenti ea cognoscere, quae Verbum incarnatum docuit.

CHAP. XI. Of how great importance it is to know the things that the incarnate Word taught.

CAP. XII. Vehementer interest hominibus veram scientiam percipere, quae in Ecclesia non sine vita et charitate comparatur.

CHAP. XII. It greatly concerns men to gain the true knowledge, which is acquired in the Church, not without life and charity.

(Both captions are printed full width across cols 1183–1184; the chapter numbers are supplied in the Greek text as [11] and [12].)

Page

running head: 1183 · ANONYMI VIRI APOSTOLICI · 1184 (shared with col 1183)
marginal letters: A ‹νατον φοβηθῇς›; B ‹οὐκ ἐπιζητεῖ σαφῶς›; C ‹οὐ θραύεται›; D ‹εἴσεσθε ὅσα παρέχει› (gutter, shared with col 1183)
old-edition numerals: none
signature: none
other: the imported text (part a) was checked against the page: it begins after θά-|νατον (set whole in col 1181) and ends at ἐπιγνῷς., the end of ch. 10; ch. 11 and the start of ch. 12, which the import lacked, are set by DG01 in part b. The last word πάγ-|καρπον is set whole here.

PG 2:1185

ξύλον, εὐθαλοῦν, ἀνατείλαντες ἐν ἑαυτοῖς, ποικίλοις καρποῖς κεκοσμημένοι. Ἐν γὰρ τούτῳ τῷ χωρίῳ ξύλον γνώσεως καὶ ξύλον ζωῆς πεφύτευται· ἀλλ' οὐ τὸ τῆς γνώσεως ἀναιρεῖ, ἀλλ' ἡ παρακοὴ ἀναιρεῖ. Οὐδὲ γὰρ ἄσημα τὰ γεγραμμένα, ὡς Θεὸς ἀπ' ἀρχῆς ξύλον ζωῆς ἐν μέσῳ παραδείσου ἐφύτευσε, διὰ γνώσεως ζωὴν ἐπιδεικνύς· ᾗ μὴ καθαρῶς χρησάμενοι οἱ ἀπ' ἀρχῆς, πλάνῃ τοῦ ὄφεως γεγύμνωνται. Οὐδὲ γὰρ ζωὴ ἄνευ γνώσεως, οὐδὲ γνῶσις ἀσφαλὴς ἄνευ ζωῆς ἀληθοῦς. Διὸ πλησίον ἑκάτερον πεφύτευται.

tree, flourishing, having made it spring up in yourselves, adorned with various fruits. For in this place a tree of knowledge and a tree of life have been planted; but it is not the tree of knowledge that destroys, but disobedience destroys. For what is written is not obscure, how God from the beginning planted a tree of life in the midst of paradise, showing life through knowledge; and because those who were from the beginning did not use it purely, they were stripped bare by the deceit of the serpent. For neither is there life without knowledge, nor sure knowledge without true life. Therefore each has been planted near the other.

Ἣν δύναμιν ἐνιδὼν ὁ Ἀποστόλος, τήν τε ἄνευ ἀληθείας προστάγματος εἰς ζωὴν ἀσκουμένην γνῶσιν μεμφόμενος, λέγει· Ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ. Ὁ γὰρ νομίζων εἰδέναι τι ἄνευ γνώσεως ἀληθοῦς καὶ μαρτυρουμένης ὑπὸ τῆς ζωῆς, οὐκ ἔγνω, ὑπὸ τοῦ ὄφεως πλανᾶται, μὴ ἀγαπήσας τὸ ζῆν. Ὁ δὲ μετὰ φόβου ἐπιγνοὺς, καὶ ζωὴν ἐπιζητῶν, ἐπ' ἐλπίδι φυτεύει, καρπὸν προσδοκῶν. Ἤτω σοὶ καρδία, γνῶσις· ζωὴ δὲ, λόγος ἀληθὴς, χορούμενος· οὗ ξύλον φέρων, καὶ καρπὸν . . . ρῶν, τρυγήσεις ἀεὶ τὰ παρὰ Θεῷ ποθούμενα· ὧν ὄφις οὐχ ἅπτεται, οὐδὲ πλάνη συγχρωτίζεται· οὐδὲ Εὔα φθείρεται, ἀλλὰ παρθένος πιστεύεται, καὶ σωτήριον δείκνυται, καὶ ἀπόστολοι συνετίζονται, καὶ τὸ Κυρίου πάσχα προέρχεται, καὶ κηροὶ συνάγονται, καὶ μετὰ κόσμου ἁρμόζεται· καὶ διδάσκων ἁγίους ὁ λόγος εὐφραίνεται· δι' οὗ Πατὴρ δοξάζεται. Ὧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.

Discerning the force of this, the Apostle, finding fault with the knowledge that is exercised without the truth of the commandment that leads to life, says: Knowledge puffs up, but charity builds up. For he who thinks he knows anything without knowledge that is true and attested by life has not known; he is deceived by the serpent, not having loved life. But he who has come to know with fear, and seeks after life, plants in hope, expecting fruit. Let your heart be knowledge, and your life the true word, celebrated in the dance; bearing the tree of this word and . . . fruit, you will always gather the things desired in God's sight; which the serpent does not touch, nor does deceit come near them; nor is Eve corrupted, but a virgin is believed; and salvation is shown, and apostles are given understanding, and the Pasch of the Lord goes forward, and the candles are gathered together, and it is fitted together in order; and the Word rejoices as He teaches the saints; through Whom the Father is glorified. To Whom be glory for ever. Amen.

Editors' notes and page, col. 1185

Footnotes

(95) ‹ἀλλ' οὐ τὸ τῆς γνώσεως› · printed under col 1185

Ἀλλ' οὐ τὸ τῆς γνώσεως, κ. τ. λ. Sic reddendum crediderim: Verum non cognitionis lignum occidit, sed inobedientia. MARAN. in Emendand.

Ἀλλ' οὐ τὸ τῆς γνώσεως, κ. τ. λ. I should think it is to be rendered thus: "But it is not the tree of knowledge that kills, but disobedience." MARAN. in the Emendanda.

(96) ‹ὁ Ἀποστόλος› · printed under col 1185

Ἣν δύναμιν ἐνιδὼν ὁ Ἀπόστολος. Id est: cum perspexisset Apostolus quam vim habeat illa utriusque ligni, nempe cognitionis et vitae, conjunctio. Obscura Stephani interpretatio: Quam facultatem cum perspexisset Apostolus. MARAN. ibid.

Ἣν δύναμιν ἐνιδὼν ὁ Ἀπόστολος. That is: "when the Apostle had perceived what force that joining of the two trees, namely of knowledge and of life, has." Stephanus's rendering, "Which faculty when the Apostle had perceived", is obscure. MARAN. ibid.

(97) ‹ὑπὸ τοῦ ὄφεως πλανᾶται› · printed under col 1185

Ὑπὸ τοῦ ὄφεως. Praemittit καί Beurerus.

Ὑπὸ τοῦ ὄφεως. Beurer puts καί before it.

(98) ‹μὴ ἀγαπήσας› · printed under col 1185

Μὴ ἀγαπήσας. Ita Beurerus et Sylburgius: posterior littera hujus voculae μή legi non potuit in ms. codice, sed tantum μ. Stephanus reddidit ob amorem vitae. Mox idem Beurerus ἤτω οὖν σοι.

Μὴ ἀγαπήσας. So Beurer and Sylburgius: the second letter of this little word μή could not be read in the manuscript, but only μ. Stephanus rendered it "for love of life". Shortly after, the same Beurer has ἤτω οὖν σοι.

(99) ‹καὶ καρπὸν› · printed under col 1186

Καὶ καρπόν. Stephanus et Beurerus καὶ καρποῦ ἐρῶν. Melius Sylburgius καὶ καρπὸν ἐκπληρῶν.

Καὶ καρπόν. Stephanus and Beurer [read] καὶ καρποῦ ἐρῶν. Sylburgius better, καὶ καρπὸν ἐκπληρῶν.

(99*) ‹οὐδὲ Εὔα φθείρεται› · printed under col 1186 Οὐδὲ Εὔα φθείρεται. Clarior erit interpretatio, si sic reddamus: Ubi neque Eva corrumpitur. MARAN., ibid.

Οὐδὲ Εὔα φθείρεται. The rendering will be clearer if we translate thus: "Where neither is Eve corrupted." MARAN., ibid.

(100) ‹καὶ κηροὶ› · printed under col 1186

Κηροί. Vox corrupta, nec evidenter lecta in ms. codice. Non sanabitur vulnus, si legamus cum Sylburgio καιροί. Sed si ponamus χοροί, nihil puto superfuturum difficultatis. Stephanus voces sequentes sic reddit, et cum mundo coaptatur. Videtur legendum ἁρμόζονται.

Κηροί. A corrupt word, not clearly read in the manuscript. The wound will not be healed if we read καιροί with Sylburgius. But if we put χοροί, I think no difficulty will remain. Stephanus renders the following words thus: "and is fitted together with the world". It seems one should read ἁρμόζονται.

Footnotes

(none) — no call in Migne's Latin translation in this column; notes (99), (99*) and (100), printed under this column, are called in the Greek of col 1185 and set in n1185